THE
RIGHT
METHOD
For
a
setled
PEACE
OF
CONSCIENCE
and
Spirituall
COMFORT
.
In
XXXII
.
DIRECTIONS
.
IT
must
be
understood
,
that
the
Case
here
to
be
resolved
is
not
,
How
an
unhumbled
prophane
sinner
that
never
was
Convinced
of
Sin
and
Misery
,
should
be
brought
to
a
setled
Peace
of
Conscience
.
Their
Carnall
Peace
must
first
be
broken
,
and
they
must
be
so
far
humbled
,
as
to
finde
the
want
and
worth
of
Mercy
,
that
Christ
and
his
Consolations
may
not
seem
contemptible
in
their
eyes
.
It
is
none
of
my
business
now
,
to
give
any
advice
for
the
furthering
of
this
Conviction
or
Humiliation
.
But
the
Case
in
hand
is
;
How
a
Sinner
may
attain
to
a
setled
Peace
of
Conscience
,
and
some
competent
measure
of
the
Joy
of
the
holy
Ghost
,
who
hath
been
convinced
of
Sin
and
Misery
,
and
long
made
a
Profession
of
Holiness
,
but
liveth
in
continuall
doubtings
of
their
sincerity
,
and
fears
of
Gods
wrath
,
because
of
an
exceeding
Deadness
of
spirit
,
and
a
want
of
that
Love
to
God
,
and
Delight
in
him
,
and
sweetness
in
Duty
,
and
witness
of
the
Spirit
,
and
Communion
with
God
,
and
other
the
like
Evidences
which
are
found
in
the
Saints
.
How
far
the
party
is
right
or
wrong
in
the
Discovery
of
these
Wants
,
I
now
meddle
not
.
Whether
they
Judge
rightly
or
wrongly
the
Directions
may
be
Usefull
to
them
.
And
though
I
purposely
meddle
not
with
the
unhumbled
that
feel
not
the
want
of
Christ
and
Mercy
,
yet
most
that
falls
may
be
usefull
to
all
that
profess
the
Christian
faith
.
For
I
shall
study
so
to
avoid
the
extreames
in
my
doctrinall
Directions
,
as
may
conduce
to
your
escaping
the
desperate
extremes
,
of
Vngrounded
Comforts
,
and
Causless
Terrours
,
in
your
own
spirit
.
Of
my
Directions
the
first
shall
be
only
Generall
,
and
the
rest
more
particular
▪
And
in
all
of
them
I
must
intreat
you
1.
To
observe
the
Order
and
Method
as
well
as
the
Matter
;
and
that
you
would
practise
them
in
the
same
order
as
I
place
them
.
2.
And
to
remember
that
it
is
not
only
Comfortable
words
,
but
it
is
Directions
for
your
own
practice
which
here
I
prescribe
you
:
And
therefore
that
it
is
not
the
bare
Reading
of
them
that
will
Cure
you
;
but
if
you
mean
to
have
the
benefit
of
them
,
you
must
bestow
more
time
in
Practising
them
then
I
have
done
in
Penning
them
:
yea
you
must
make
it
the
work
of
your
life
.
And
let
not
that
startle
you
or
seem
tedious
to
you
;
for
it
will
be
no
more
grievous
a
work
to
a
well
tempered
soul
,
then
eating
,
or
drinking
,
or
sleep
,
or
recreation
is
to
a
healthfull
Body
;
and
then
it
is
to
an
honest
woman
to
Love
and
Delight
in
her
Husband
and
her
Children
:
which
is
no
grievous
task
.
DIRECTION
I.
1.
Get
as
clear
a
discovery
as
you
can
of
the
true
Cause
of
your
Doubts
and
Troubles
:
for
if
you
should
mistake
in
the
Cause
,
it
would
much
frustrate
the
most
excellent
means
for
the
Cure
.
THe
very
same
Doubts
and
Complaints
may
come
from
severall
Causes
in
severall
Persons
,
and
therefore
admit
not
of
the
same
way
of
Cure
:
sometime
the
Cause
begins
in
the
body
,
and
thence
proceedeth
to
the
minde
:
sometime
it
begins
in
the
minde
,
and
thence
distempereth
the
body
:
sometime
in
the
minde
,
it
is
most
or
first
from
worldly
crosses
and
thence
proceedeth
to
spirituall
things
:
And
of
spirituall
matters
,
sometimes
it
begins
upon
scruples
or
differences
in
Religion
,
or
points
of
Doctrine
:
sometimes
and
most
commonly
,
from
the
●ense
of
our
own
Infirmities
:
sometimes
it
is
only
from
ordinary
Infirmities
:
sometimes
from
some
extraordinary
decayes
of
inward
Grace
:
sometime
from
the
neglects
of
some
weighty
duty
:
and
sometimes
from
the
deep
wounds
of
some
heynous
secret
,
or
scandalous
sin
:
And
sometimes
it
is
meerly
from
the
fresh
discovery
of
that
which
before
we
never
did
discern
:
And
sometimes
from
the
violent
assault
of
extraordinary
Temptations
:
which
of
these
is
your
own
Case
,
you
must
be
carefull
to
finde
out
,
and
to
apply
the
means
for
Cure
accordingly
.
Even
of
true
Christians
,
the
same
means
will
not
fit
all
.
The
difference
of
Natures
as
well
as
of
actuall
Cases
must
be
considered
.
One
hath
need
of
that
tender
handling
which
would
undo
another
:
and
he
again
hath
need
of
that
rowsing
which
another
cannot
bear
.
And
therefore
understand
that
when
I
have
given
you
all
the
Directions
that
I
can
,
I
must
(
in
the
end
hereof
)
advise
you
to
take
the
Counsel
of
a
skilfull
Minister
in
applying
and
making
use
of
them
:
For
it
is
in
this
,
as
in
the
Case
of
Physick
:
When
we
have
written
the
best
Books
of
Receipts
,
or
for
Methodicall
Cures
,
yet
we
must
advise
people
to
take
heed
how
they
use
them
without
the
advice
of
a
learned
and
faithfull
Physitian
.
For
Medicines
must
not
be
only
fitted
to
Diseases
but
to
Bodies
.
That
Medicine
will
kill
one
man
,
which
will
cure
another
of
the
same
distemper
:
such
difference
there
may
be
in
their
age
,
strength
,
complexion
and
other
things
.
So
is
it
much
in
our
present
Case
.
And
therefore
as
when
all
the
Physick
Books
in
the
world
are
written
,
and
all
Receipts
known
,
yet
will
there
be
still
a
Necessity
of
Physitians
;
so
when
all
Discoveries
and
Directions
are
made
in
Divinity
,
there
will
still
be
a
Necessity
of
a
constant
standing
Ministry
.
And
as
ignorant
Women
and
Emprikes
do
kill
oft
times
more
then
they
Cure
,
though
they
have
the
best
Receipts
,
for
want
of
Judgment
and
experience
to
use
them
aright
:
so
do
ignorant
Teachers
and
Guides
by
mens
souls
,
though
they
can
say
the
same
words
as
a
Judicious
Pastor
,
and
repeat
the
same
Texts
of
Scripture
.
Not
that
I
mean
,
that
such
can
do
no
good
:
Yes
,
much
no
doubt
,
if
they
will
humbly
,
compassionately
and
faithfully
improve
their
Talents
,
within
the
verge
of
their
own
Calling
:
which
if
they
go
beyond
,
ordinarily
a
remarkable
Judgment
followeth
their
best
labours
;
both
to
the
Churches
and
particular
souls
that
make
use
of
them
.
And
therefore
because
(
if
my
conjectural
prognisticks
fail
not
,
as
I
daily
pray
they
may
)
we
are
like
to
be
more
tried
and
plagued
this
way
,
then
ever
were
any
of
our
fore-fathers
since
Adams
dayes
till
now
,
and
seeing
this
is
the
hour
of
our
Temptation
,
wherein
God
is
purposely
separating
the
chaff
,
and
discovering
to
the
world
,
the
dangers
of
injudicious
misguided
Zeal
;
I
shall
therefore
both
first
and
last
advise
you
,
as
ever
you
would
have
a
setled
Peace
of
Conscience
,
keep
out
of
the
hand
of
vagrant
and
seducing
Mountebanks
,
under
what
Names
,
or
Titles
,
or
pretences
soever
they
may
assault
you
.
Especially
suspect
all
that
bestow
as
much
pains
to
win
you
to
their
party
,
as
to
win
you
to
Christ
.
DIRECTION
II.
2.
Make
as
full
a
Discovery
as
you
can
,
how
much
of
the
trouble
of
your
minde
doth
arise
from
your
Melancholy
,
and
bodily
distempers
,
and
how
much
from
discontenting
afflictions
in
your
worldly
Estate
,
or
Friends
,
or
Name
.
And
according
to
your
Discovery
make
use
of
the
Remedy
.
I
Put
these
two
Causes
of
trouble
here
together
in
the
beginning
,
because
I
will
presently
dismiss
them
,
and
apply
the
rest
of
these
Directions
only
to
those
Troubles
that
are
raised
from
sins
and
wants
in
Grace
.
1.
For
Melancholy
,
I
have
by
long
experience
found
it
to
have
so
great
and
common
a
hand
in
the
fears
and
troubles
of
minde
,
that
I
meet
not
with
one
of
many
that
live
in
great
Troubles
and
fears
for
any
long
time
together
,
but
Melancholy
is
the
main
seat
of
them
:
Though
they
feel
nothing
in
their
body
,
but
all
in
their
Minde
.
I
would
have
such
persons
make
use
of
some
able
godly
Phisitian
,
and
he
will
help
them
to
discern
how
much
of
their
Trouble
comes
from
Melancholy
.
Where
this
is
the
Cause
,
usually
the
party
is
Fearfull
of
almost
every
thing
:
a
word
,
or
a
sudden
thought
will
disquiet
them
:
Sometime
they
are
sad
and
scarce
know
why
:
all
Comforts
are
of
no
continuance
with
them
:
but
as
soon
as
you
have
done
comforting
them
,
&
they
be
never
so
well
satisfied
,
yet
the
trouble
returns
in
a
few
dayes
or
hours
,
as
soon
as
the
dark
and
troubled
spirits
return
to
their
former
force
:
They
are
still
addicted
to
musing
and
solitariness
,
and
thoughts
will
run
in
their
mindes
,
that
they
cannot
lay
them
by
:
If
it
go
any
thing
farre
;
they
are
almost
alwayes
assaulted
with
Temptations
to
Blasphemy
,
to
doubt
whether
there
be
a
God
,
or
a
Christ
,
or
the
Scriptures
be
true
;
or
whether
there
be
a
Heaven
or
a
Hell
:
and
oft
tempted
to
speak
some
blasphemous
words
against
God
;
and
this
with
such
importunity
that
they
can
hardly
forbear
:
and
oft
times
they
are
tempted
to
make
away
themselves
.
When
it
goes
so
farre
,
they
are
next
to
the
loss
of
the
use
of
reason
,
if
it
be
not
prevented
.
Now
to
those
that
finde
that
Melancholy
is
the
Cause
of
their
Troubles
I
would
give
this
advice
.
1.
Expect
not
that
Rational
,
Spiritual
Remedies
should
suffice
for
this
Cure
:
For
you
may
as
well
expect
that
a
good
Sermon
or
comfortable
words
should
cure
the
falling
Sickness
,
or
Palsie
,
or
a
broken
head
,
as
to
be
a
sufficient
Cure
to
your
Melancholy
fears
.
For
this
is
as
reall
a
bodily
disease
as
the
other
:
Only
because
it
works
on
the
spirits
and
phantasie
,
on
which
words
of
advice
do
also
work
,
therefore
such
words
,
and
Scripture
,
and
Reason
,
may
somewhat
resist
it
,
and
may
palliate
or
allay
some
of
the
effects
at
the
present
:
but
as
soon
as
time
hath
worn
off
the
force
and
effects
of
these
Reasons
,
the
distemper
presently
returns
.
For
the
Humour
hath
the
advantage
1.
Of
continuall
presence
,
2.
Of
a
more
necessary
,
naturall
and
sensible
way
of
working
.
As
if
a
man
be
in
an
easie
Lethargy
;
you
may
awake
him
so
long
as
you
are
calling
on
him
aloud
,
but
as
soon
as
you
cease
,
he
is
asleep
again
:
Such
is
the
case
of
the
Melancholy
in
their
sorrows
:
For
it
is
as
natural
for
Melancholy
to
cause
fears
and
disquietness
of
minde
,
as
for
Phlegme
in
a
Lethargy
to
cause
sleep
.
Do
not
therefore
lay
the
blame
on
your
Books
,
Friends
,
Counsels
,
Instructions
(
no
nor
all
on
your
Soul
,
)
if
these
Troubles
be
not
cured
by
words
.
But
labour
to
discern
truly
how
much
of
your
Trouble
comes
this
way
,
and
then
fix
it
in
your
minde
in
all
your
Enquiries
,
Reading
and
Hearing
,
that
it
is
the
other
part
of
your
Trouble
which
is
truly
Rational
,
and
not
this
part
of
it
which
is
from
Melancholy
,
that
these
means
were
ordained
to
remove
(
though
God
may
also
bless
them
extraordinarily
to
do
both
.
)
Only
constant
importunate
Prayer
,
is
a
fit
and
special
means
for
the
Curing
of
all
.
2.
When
you
have
truly
found
out
,
how
much
of
your
Disquietness
proceeds
from
Melancholy
,
acquit
your
soul
from
that
part
of
it
:
Still
remember
in
all
your
self-examinations
,
self-judgings
and
reflections
on
your
heart
,
that
it
is
not
directly
to
be
charged
with
those
sorrowes
that
come
from
your
Spleen
:
save
only
remotely
,
as
all
other
Diseases
are
the
fruits
of
sin
:
as
a
Lethargick
dullness
is
the
deserved
fruit
of
sin
;
but
he
that
should
charge
it
immediatly
on
his
soul
,
should
wrong
himself
,
and
he
that
would
attempt
the
Cure
must
do
it
on
the
Body
.
3.
If
you
would
have
these
fears
and
troubles
removed
,
apply
your self
to
the
proper
Cure
of
Melancholy
.
1.
Avoid
all
passions
of
sorrow
,
fear
and
anger
as
much
as
you
can
;
and
all
occasions
of
discontent
and
grief
.
2.
Avoid
much
solitariness
,
and
be
most
commonly
in
some
cheerfull
company
:
Not
that
I
would
have
you
do
as
the
foolish
sinners
of
the
world
do
,
to
drink
away
Melancholy
,
and
keep
company
with
sensual
,
vain
and
unprofitable
persons
that
will
draw
you
deeper
into
sin
,
and
so
make
your
wound
greater
instead
of
healing
it
,
and
multiply
your
Troubles
when
you
are
forced
to
look
back
on
your
sinfull
loss
of
time
:
But
keep
company
with
the
more
cheerfull
sort
of
the
Godly
:
There
's
no
mirth
like
the
mirth
of
Believers
,
which
faith
doth
fetch
from
the
bloud
of
Christ
,
and
from
the
Promises
of
the
Word
,
and
from
experiences
of
Mercy
,
and
from
the
serious
fore-apprehensions
of
our
everlasting
Blessedness
.
Converse
with
men
of
strongest
faith
that
have
this
heavenly
mirth
,
and
can
speak
experimentally
of
the
Joy
of
the
holy
Ghost
;
and
these
will
be
a
great
help
to
the
reviving
of
your
spirit
,
and
changing
your
Melancholy
habit
,
so
far
as
without
out
a
Physitian
it
may
be
expected
.
Yet
sometimes
it
may
not
be
amiss
to
confer
with
some
that
are
in
your
own
Case
,
that
you
may
see
that
your
Condition
is
not
singular
:
For
Melancholy
people
in
such
distresses
are
ready
to
think
,
that
never
any
was
in
the
Case
as
they
are
in
,
or
at
least
,
never
any
that
were
truly
godly
:
when
you
hear
people
of
the
most
upright
lives
and
that
truly
fear
God
,
to
have
the
very
same
complaints
as
you
have
your self
,
it
may
give
you
some
hopes
that
it
is
not
so
bad
as
you
before
did
imagin
.
However
be
sure
that
you
avoid
solitariness
as
much
as
you
well
can
.
3.
Also
take
heed
of
too
deep
,
fixed
,
musing
thoughts
:
studying
and
serious
meditating
be
not
duties
for
the
deeply-Melancholy
(
as
I
shall
shew
more
in
the
following
Directions
:
)
You
must
let
those
alone
till
you
are
better
able
to
perform
them
;
lest
by
attempting
those
duties
which
you
cannot
perform
,
you
shall
utterly
disable
your self
from
all
:
Therefore
I
would
advise
you
,
by
all
means
to
shake
and
rowse
your self
out
of
such
musings
,
and
suddenly
to
turn
your
thoughts
away
to
something
else
.
4.
To
this
end
,
be
sure
that
you
avoid
Idleness
and
want
of
imployment
:
which
as
it
is
a
life
not
pleasing
to
God
,
so
is
it
the
opportunity
for
Melancholy
thoughts
to
be
working
,
and
the
chiefest
season
for
Satan
to
tempt
you
.
Never
let
the
Devil
finde
you
unimployed
:
but
see
that
you
go
cheerfully
about
the
works
of
your
Calling
,
and
follow
it
with
diligence
;
and
that
time
which
you
redeem
for
spiritual
exercises
,
let
it
be
most
spent
in
Thanksgiving
,
and
Prayses
,
and
heavenly
Conference
.
These
things
may
do
much
for
prevention
,
and
abating
your
disease
if
it
be
not
gone
too
far
:
but
if
it
be
,
you
were
best
have
recourse
to
the
Physitian
,
and
expect
Gods
blessing
in
the
use
of
means
:
and
you
will
finde
when
your
Body
is
once
cured
,
the
disquietness
of
your
Minde
will
vanish
of
it self
.
2.
The
second
part
of
this
Direction
was
,
That
you
take
notice
how
much
of
your
disquietness
may
proceed
from
outward
Crosses
:
for
it
is
ordinary
for
these
to
lye
at
the
root
and
bring
the
heart
into
a
disquiet
and
discontent
,
and
then
trouble
for
sin
doth
follow
after
.
Alas
,
how
oft
have
I
seen
that
verified
of
the
Apostle
,
2
Cor.
7.10
.
The
sorrow
of
the
world
worketh
death
.
How
many
even
godly
people
have
I
known
,
that
through
crosses
in
children
or
friends
,
or
losses
in
their
estates
,
or
wrongs
from
men
,
or
perplexities
that
through
some
unadvisedness
they
were
cast
into
,
or
the
like
,
have
fallen
into
mortall
Diseases
,
or
into
such
a
fixed
Melancholy
,
that
some
of
them
have
gone
besides
themselves
,
and
others
have
lived
in
fears
and
doubting
ever
after
,
by
the
removall
of
the
disquietness
to
their
consciences
?
How
sad
a
thing
is
it
,
that
we
should
thus
add
to
our
own
Afflictions
?
and
the
heavier
we
judge
the
burden
,
the
more
we
lay
on
!
As
if
God
had
not
done
enough
,
or
would
not
sufficiently
afflict
us
?
We
may
more
comfortably
bear
that
which
God
layeth
on
us
,
then
that
which
we
immediately
lay
upon
our selves
!
Crosses
are
not
great
or
small
according
to
the
bulk
of
the
matter
,
but
according
chiefly
to
the
minde
of
the
sufferer
.
Or
else
how
could
holy
men
rejoyce
in
Tribulation
,
and
be
exceeding
glad
that
they
are
accounted
worthy
to
suffer
for
Christ
?
Reproaches
,
wrongs
,
losses
are
all
without
you
:
unless
you
open
them
the
door
wilfully
your self
,
they
cannot
come
in
to
the
heart
.
God
hath
not
put
the
Joy
or
Grief
of
your
Heart
in
any
other
mans
power
,
but
in
your
own
.
It
is
you
therefore
that
do
your selves
the
greatest
mischief
.
God
afflicts
your
body
,
or
men
wrong
you
in
your
state
of
name
(
a
small
hurt
if
it
go
on
further
;
)
and
therefore
you
will
afflict
your
soul
!
But
a
sadder
thing
yet
is
it
to
consider
of
,
that
men
fearing
God
should
so
highly
value
the
things
of
the
world
.
They
who
in
their
Convenants
with
Christ
are
engaged
,
to
renounce
the
world
,
the
flesh
and
the
devil
!
They
that
have
taken
God
in
Christ
for
their
Portion
,
for
their
All
!
and
have
resigned
themselves
and
all
that
they
have
to
Christs
dispose
!
whose
very
business
in
this
world
,
and
their
Christian
life
,
consisteth
so
much
in
resisting
the
devil
,
mortifying
the
flesh
,
and
overcoming
the
world
:
and
it
is
Gods
business
in
his
inward
works
of
Grace
,
and
his
outward
teachings
,
and
sharp
afflictions
,
and
examples
of
others
,
to
convince
them
of
the
vanity
and
vexation
of
the
world
,
and
throughly
to
wean
them
from
it
:
And
yet
that
it
should
be
so
high
in
their
estimation
,
and
sit
so
close
to
their
hearts
,
that
they
cannot
bear
the
loss
of
it
without
such
discontent
,
disquiet
and
distraction
of
minde
:
Yea
though
when
all
is
gone
,
they
have
their
God
left
them
,
they
have
their
Christ
still
,
whom
they
took
for
their
Treasure
,
they
have
opportunities
for
their
souls
,
they
have
the
sure
promise
of
Glory
,
yea
and
a
promise
,
that
all
things
shall
work
together
for
their
good
;
yea
and
for
that
one
thing
that
is
taken
from
them
,
they
have
yet
a
hundred
outward
Mercies
remaining
;
that
yet
even
Believers
should
have
so
much
unbelief
!
and
have
their
Faith
to
seek
when
they
should
use
it
and
live
by
it
!
and
that
God
should
seem
so
small
in
their
eyes
as
not
to
satisfie
or
quit
them
,
unless
they
have
the
world
with
him
;
and
that
the
world
should
still
seem
so
Amiable
,
when
God
hath
done
so
much
to
bring
it
into
contempt
!
Truly
this
(
and
more
)
shews
that
the
work
of
Mortification
is
very
imperfect
in
professors
,
and
that
we
bend
not
the
force
of
our
daily
strivings
and
endeavours
that
way
.
If
Christians
did
bestow
but
as
much
time
and
pains
,
in
Mortifying
the
flesh
,
and
getting
down
the
Interest
of
it
in
the
soul
,
that
Christs
Interest
may
be
advanced
,
as
they
do
about
Controversies
,
external
duties
,
formalities
,
tasks
of
devotion
,
and
self
tormenting
fears
,
O
what
excellent
Christians
should
we
then
be
!
and
how
happily
would
most
of
our
disquiet
be
removed
!
Alas
,
if
we
are
so
unfit
to
part
with
one
outward
comfort
now
,
upon
the
disposal
of
our
fathers
providence
,
how
should
we
forsake
all
for
Christ
?
or
what
shall
we
do
at
death
when
all
must
be
parted
with
.
As
ever
therefore
you
would
live
in
true
Christian
Peace
,
set
more
by
Christ
,
and
less
by
the
world
,
and
all
things
in
it
;
and
hold
all
that
you
possess
,
so
loosely
,
that
it
may
not
be
grievous
to
you
when
you
must
leave
them
.
So
much
for
the
Troubles
that
arise
from
your
Body
and
outward
state
:
All
the
rest
shall
be
directed
for
the
Curing
of
those
Troubles
that
arise
immediatly
from
more
Spiritual
Causes
.
DIRECTION
III.
3.
Be
sure
that
you
first
lay
sound
apprehensions
of
Gods
nature
,
in
your
understanding
:
and
lay
them
deeply
.
THis
is
the
first
Article
of
your
Creed
,
and
the
first
part
of
Life
Eternal
,
to
know
God!
His
substance
is
quite
past
humane
understanding
;
therefore
never
make
any
attempt
to
reach
the
knowledge
of
it
,
or
to
have
any
positive
conceivings
of
it
,
for
they
will
be
all
but
Idols
,
or
false
conceptions
:
but
his
Attributes
are
manifested
to
our
understandings
.
Well
,
consider
,
that
even
under
the
terrible
Law
,
when
God
proclaims
to
Moses
his
own
Name
,
and
therein
his
Nature
,
Exod.
34.6
,
7.
the
first
and
greatest
part
is
,
The
Lord
,
God
,
Mercifull
and
Gracious
,
long
suffering
,
and
abundant
in
Goodness
and
Truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
transgression
and
sin
.
And
he
hath
sworn
that
he
hath
no
pleasure
in
the
death
of
a
sinner
,
but
rather
that
he
return
and
live
.
Think
not
therefore
of
Gods
Mercifulness
,
with
diminishing
,
extenuating
thoughts
,
nor
limit
it
by
the
bounds
of
our
frail
understandings
;
for
the
heavens
are
not
so
far
above
the
earth
,
as
his
thoughts
and
wayes
are
above
ours
.
Still
remember
that
you
must
have
no
low
thoughts
of
Gods
Goodness
;
but
apprehend
it
as
bearing
proportion
with
his
Power
.
As
it
is
blasphemy
to
limit
his
Power
,
so
it
is
to
limit
his
Goodness
.
The
advantages
that
your
soul
will
get
by
this
right
knowledge
and
estimation
of
Gods
Goodness
,
will
be
these
.
1.
This
will
make
God
appear
more
Amiable
in
your
eyes
;
and
then
you
will
Love
him
more
readily
and
abundantly
.
And
Love
1.
Is
effectually
consolatory
in
the
very
working
:
so
much
Love
,
usually
so
much
Comfort
(
I
mean
this
Love
of
Complacency
:
for
a
Love
of
Desire
there
may
be
without
comfort
.
)
2.
It
will
breed
perswasions
of
Gods
Love
to
you
again
,
and
so
Comfort
.
3.
It
will
be
an
unquestionable
evidence
of
true
Grace
,
and
so
Comfort
.
The
Affections
follow
the
Understandings
conceptions
.
If
you
think
of
God
as
one
that
is
glad
of
all
advantages
against
you
,
and
delighteth
in
his
Creatures
misery
,
it
is
impossible
you
should
Love
him
.
The
Love
of
our selves
is
so
deeply
rooted
in
nature
,
that
we
cannot
lay
it
by
,
nor
Love
any
thing
that
is
Absolutely
and
directly
against
us
.
We
conceive
of
the
devil
as
an
Absolute
Enemy
to
God
and
man
,
and
one
that
seeks
our
destruction
,
and
therefore
we
cannot
Love
him
:
And
the
great
Cause
why
troubled
souls
do
Love
God
no
more
,
is
because
they
represent
him
to
themselves
in
an
ugly
,
odious
shape
:
To
think
of
God
,
as
one
that
seeks
and
delighteth
in
mans
ruine
,
is
to
make
him
as
the
devil
;
and
then
what
wonder
if
in
stead
of
Loving
him
,
and
Delighting
in
him
,
you
tremble
at
the
thoughts
of
him
,
and
fly
from
him
!
As
I
have
observed
Children
,
when
they
have
seen
the
devil
painted
on
a
wall
,
in
an
ugly
shape
,
they
have
partly
feared
,
and
partly
hated
it
:
If
you
do
so
by
God
in
your
fancy
,
it
is
not
putting
the
Name
of
[
God
]
on
him
when
you
have
done
,
that
will
reconcile
your
Affections
to
him
,
as
long
as
you
strip
him
of
his
Divine
Nature
.
Remember
the
holy
Ghost's
description
of
God
,
1
Joh
4.16
.
God
is
Love
.
Write
these
words
deep
in
your
Understanding
.
2.
Hereby
you
will
have
this
Advantage
also
,
that
your
thoughts
of
God
will
be
more
sweet
and
delightfull
to
you
:
For
as
Glorious
and
beautifull
sights
to
your
eyes
,
and
melodious
sounds
to
your
ears
,
and
sweet
smels
,
tastes
,
&c.
are
all
delightfull
:
when
things
deformed
,
stinking
,
&c.
are
all
loathsome
:
and
we
turn
away
from
one
with
abhorrency
,
but
for
the
other
,
we
would
often
see
,
taste
,
&c.
and
enjoy
them
:
So
is
it
with
the
objects
of
our
minde
;
God
hath
given
no
command
for
Duty
,
but
what
most
perfectly
agreeth
with
the
nature
of
the
object
.
He
hath
therefore
bid
us
,
Love
God
and
Delight
in
him
above
all
,
because
he
is
above
all
in
Goodness
,
even
infinitely
and
unconceivably
Good
:
else
we
could
not
Love
him
above
all
,
nor
would
he
ever
command
us
so
to
do
:
The
object
is
ever
as
exactly
fitted
to
its
part
(
as
to
draw
out
the
Love
and
Delight
of
our
hearts
)
as
the
Precept
is
on
its
part
(
to
oblige
us
to
it
.
)
And
indeed
the
Nature
of
things
is
a
precept
to
Duty
,
and
it
which
we
call
,
The
Law
of
Nature
.
3.
Hereupon
will
follow
this
further
Advantage
,
that
your
Thoughts
will
be
both
easilyer
drawn
toward
God
,
and
more
frequent
and
constant
on
him
.
For
delightfull
objects
draw
the
heart
to
them
,
as
the
Loadstone
doth
the
Iron
:
How
gladly
,
and
freely
,
and
frequently
do
you
think
of
your
deerest
friends
?
And
if
you
did
firmly
conceive
of
God
,
as
one
that
is
ten
thousand
times
more
Gracious
,
Loving
and
Amiable
then
any
friend
that
you
have
in
the
world
,
it
would
make
you
not
only
to
Love
him
above
all
friends
,
but
also
more
freely
,
delightfully
and
unweariedly
to
think
of
him
.
4.
And
then
you
would
hence
have
this
further
Advantage
,
that
you
would
have
lesse
backwardness
to
any
Duty
,
and
lesse
weariness
in
Duty
:
you
would
finde
more
delight
in
Prayer
,
Meditation
and
speech
of
God
,
when
once
God
himself
were
more
Lovely
and
delightfull
in
your
eyes
.
5.
All
these
Advantages
would
produce
a
further
,
that
is
,
The
growth
of
all
your
Graces
:
For
its
impossible
but
this
growth
of
Love
,
and
frequent
delightfull
thoughts
of
God
and
addresses
to
him
,
should
cause
an
increase
of
all
the
rest
.
6.
Hereupon
your
Evidences
would
be
more
clear
and
discernable
:
For
Grace
in
strength
and
action
would
be
easily
found
:
and
would
not
this
resolve
all
your
doubts
at
once
?
7.
Yea
the
very
exercise
of
these
severall
Graces
would
be
comfortable
.
8.
And
hereupon
you
would
have
more
humble
familiarity
and
communion
with
God
:
For
Love
,
Delight
and
frequent
addresses
would
overcome
strangeness
and
disacquaintance
,
which
make
us
fly
from
God
,
as
a
Fish
,
or
Bird
,
or
wild
beast
will
from
the
face
of
a
man
,
and
would
give
us
access
with
boldness
and
confidence
.
And
this
would
banish
sadness
and
terrour
,
as
the
Sun
dispelleth
darkness
and
cold
.
9.
At
least
you
would
hence
have
this
advantage
,
That
the
fixed
apprehension
of
Gods
Goodness
and
mercifull
nature
,
would
cause
a
fixed
apprehension
of
the
Probability
of
your
Happiness
,
as
long
as
you
are
willing
to
be
Happy
in
Gods
way
.
For
reason
will
tell
you
,
that
he
who
is
Love
it self
,
and
whose
Goodness
is
equal
to
his
Almightiness
,
and
who
hath
sworn
,
that
he
hath
no
pleasure
in
the
death
of
a
sinner
,
but
rather
that
he
repent
and
live
,
will
not
destroy
a
poor
soul
that
lyeth
in
submission
at
his
feet
,
and
is
so
far
from
resolved
rebellion
against
him
,
that
it
grieveth
that
it
is
no
better
and
can
please
him
no
more
.
10.
However
,
these
right
apprehensions
of
God
,
would
overcome
those
terrours
which
are
raised
only
by
false
apprehensions
of
him
:
And
doubtless
a
very
great
part
of
mens
causeless
troubles
,
are
raised
from
such
misapprehensions
of
God
.
For
Satan
knows
that
if
he
can
Bring
you
to
think
of
God
as
a
cruel
Tyrant
,
and
bloudthirsty
man-hater
,
then
he
can
drive
you
from
him
in
terrour
,
and
turn
all
your
Love
and
cheerfull
obedience
into
hatred
and
slavish
fear
.
I
say
therefore
again
,
Do
not
only
get
,
but
also
fix
deep
in
your
understanding
,
the
highest
thoughts
of
Gods
natural
Goodness
and
Graciousness
that
possibly
you
can
raise
:
for
when
they
are
at
the
highest
,
they
come
short
ten
thousand
fold
.
Object
.
But
,
Gods
Goodness
lyeth
not
in
Mercy
to
men
,
as
I
have
read
in
great
Divines
:
he
may
be
perfectly
Good
,
though
he
should
for
ever
torment
the
most
innocent
creatures
?
Answ.
These
are
ignorant
presumptuous
intrusions
into
that
which
is
unsearchable
.
Where
doth
Scripture
say
as
you
say
?
Judge
of
God
as
he
revealeth
himself
,
or
you
will
but
delude
your self
and
abuse
him
.
All
his
works
represent
him
mercifull
:
for
his
Mercy
is
over
all
his
works
,
and
legible
in
them
all
.
His
word
saith
,
He
is
Good
and
doth
Good
,
Psal.
119.68
.
and
145.9
.
How
himself
doth
proclaim
his
own
Name
,
Exod.
34.6
,
7.
I
told
you
before
.
The
most
mercifull
men
are
his
liveliest
Image
:
and
therefore
he
plants
Mercy
in
them
in
their
conversion
,
as
a
principal
part
of
their
new
nature
:
and
commands
of
mercifulness
are
a
great
part
of
his
Law
;
and
he
bids
us
,
Be
mercifull
as
our
heavenly
Father
is
mercifull
,
Luk.
6.36
.
Now
if
this
were
none
of
his
Nature
,
how
could
he
be
the
pattern
of
our
new
nature
herein
?
and
if
he
were
not
infinitely
Mercifull
himself
,
how
could
we
be
required
to
be
Mercifull
as
he
is
?
Who
dare
say
,
I
am
more
Mercifull
then
God
?
Object
.
But
God
is
Just
as
well
as
Mercifull
:
and
for
all
his
Mercifull
nature
,
he
will
damn
most
of
the
world
for
ever
in
hell
.
Answ.
1.
But
James
saith
,
Mercy
rejoiceth
against
Judgement
,
Jam.
2.13
.
2.
God
is
necessarily
the
Governour
of
the
world
(
while
there
is
a
world
)
and
therefore
must
govern
it
in
Justice
,
and
so
must
not
suffer
his
Mercy
to
be
perpetually
abused
by
wicked
,
wilfull
,
contemptuous
sinners
.
But
then
consider
two
things
;
1.
That
he
destroyeth
not
humble
souls
that
lye
at
his
feet
,
and
are
willing
to
have
Mercy
on
his
easie
termes
;
but
only
the
stubborn
despisers
of
his
Mercy
:
He
damneth
none
but
those
that
will
not
be
saved
in
his
way
;
that
is
,
that
will
not
accept
of
Christ
and
salvation
freely
given
them
(
I
speak
of
those
that
hear
the
Gospel
:
for
others
their
case
is
more
unknown
to
us
:
)
And
is
it
any
diminution
to
his
infinite
Mercy
,
that
he
will
not
save
those
that
will
not
be
intreated
to
accept
of
salvation
?
2.
And
consider
how
long
he
useth
to
wait
on
sinners
,
and
even
beseech
them
to
be
reconciled
to
him
,
before
he
destroyeth
them
:
and
that
he
heapeth
multitudes
of
Mercies
on
them
,
even
in
their
rebellion
,
to
draw
them
to
Repentance
and
so
to
Life
?
and
is
it
unmercifulness
yet
if
such
men
perish
?
Object
.
But
if
God
were
so
infinite
in
Mercy
,
as
you
say
,
Why
doth
he
not
make
all
these
men
willing
,
that
so
they
may
be
saved
?
Answ.
God
having
created
the
world
and
all
things
in
it
,
at
first
,
did
make
them
in
a
certain
nature
and
order
,
and
so
stablish
them
,
as
by
a
fixed
Law
:
and
he
thereupon
is
their
Governour
,
to
govern
every
thing
according
to
its
nature
.
Now
mans
Nature
was
to
be
Principled
with
an
Inclination
to
his
own
Happiness
,
and
to
be
lead
to
it
by
objects
in
a
Morall
way
,
and
in
the
choice
of
means
to
be
a
free
agent
,
and
the
Guider
of
himself
under
God
.
As
Governour
of
the
Rational
creature
,
God
doth
continue
that
same
course
of
Ruling
them
by
Laws
,
and
drawing
them
by
ends
and
objects
,
as
their
natures
do
require
:
And
in
this
way
he
is
not
wanting
to
them
:
His
Laws
are
now
Laws
of
Grace
,
and
universal
in
the
tenour
of
the
free
Gift
and
Promise
:
for
he
hath
there
given
life
in
Christ
to
all
that
will
have
it
:
and
the
objects
propounded
are
sufficient
in
their
kinde
,
to
work
even
the
most
wonderfull
effects
on
mens
souls
;
for
they
are
,
God
himself
,
and
Christ
,
and
glory
:
Besides
,
God
giveth
men
natural
faculties
,
that
they
may
have
the
use
of
reason
;
and
there
is
nothing
more
unreasonable
then
to
refuse
this
offered
Mercy
.
He
giveth
inducing
Arguments
in
the
written
Word
and
Sermons
;
and
addeth
such
Mercies
and
Afflictions
that
one
would
think
should
bow
the
hardest
heart
.
Besides
,
the
strivings
and
motions
of
his
Spirit
within
,
which
are
more
then
we
can
give
an
account
of
.
Now
is
not
this
as
much
as
belongs
to
God
as
Governour
of
the
Creature
according
to
its
Nature
?
And
for
the
Giving
of
a
New
nature
,
and
Creating
New
hearts
in
men
,
after
all
their
rebellious
rejecting
of
Grace
,
this
is
a
certain
Miracle
of
Mercy
,
and
belongs
to
God
in
another
Relation
(
even
as
the
free
chooser
of
his
Elect
,
)
and
not
directly
as
the
Governour
of
the
universe
.
This
is
from
his
special
Providence
,
and
the
former
from
his
General
.
Now
special
Providences
are
not
to
be
as
common
as
the
General
,
nor
to
subvert
Gods
ordinary
established
▪
Course
of
Government
.
If
God
please
to
stop
Jordan
,
and
dry
up
the
Red
Sea
for
the
passage
of
the
Israelites
,
and
to
cause
the
Sun
to
stand
still
for
Joshua
,
must
he
do
so
still
for
every
man
in
the
world
,
or
else
be
accounted
unmercifull
?
The
sense
of
this
Objection
is
plainly
this
:
God
is
not
so
rich
in
Mercy
,
except
he
will
New
make
all
the
World
,
or
Govern
it
above
its
Nature
.
Suppose
a
King
know
his
subjects
to
be
so
wicked
,
that
they
have
every
one
a
full
design
to
famish
or
kill
themselves
,
or
poison
themselves
with
something
which
is
enticing
by
its
sweetness
.
The
King
not
only
makes
a
Law
,
strictly
charging
them
all
to
forbear
to
touch
that
poison
,
but
he
sendeth
special
Messengers
to
entreat
them
to
it
,
and
tell
them
the
danger
?
If
these
men
will
not
hear
him
,
but
wilfully
poison
themselves
,
is
he
therefore
unmercifull
?
But
suppose
that
he
hath
three
or
four
of
his
sons
that
are
infected
with
the
same
wickedness
,
and
he
will
not
only
command
and
intreat
them
,
but
he
will
also
lock
them
up
,
or
keep
the
poison
from
them
,
or
will
feed
them
by
violence
with
bitter
food
?
is
he
unmercifull
unless
he
will
do
so
by
all
the
rest
of
his
Kingdom
?
Lastly
,
If
all
this
will
not
satisfie
you
;
Consider
,
1.
That
it
is
most
certain
that
God
is
Love
,
and
infinite
in
Mercy
,
and
hath
no
pleasure
in
the
death
of
sinners
.
2.
But
it
is
utterly
uncertain
to
us
,
how
God
worketh
on
mans
will
inwardly
by
his
Spirit
.
3.
Or
yet
what
intollerable
inconvenience
there
may
be
,
if
God
should
work
in
other
wayes
,
therefore
we
must
not
upon
such
uncertainties
,
deny
certainties
;
nor
from
some
unreasonable
scruples
about
the
manner
of
Gods
working
Grace
,
deny
the
blessed
Nature
of
God
,
which
himself
hath
most
evidently
proclaimed
to
the
world
.
I
have
said
the
more
of
this
,
because
I
finde
Satan
harp
so
much
on
this
string
,
with
many
troubled
souls
,
especially
on
the
advantage
of
some
common
doctrines
.
For
false
doctrine
still
tends
to
the
overthrow
of
solid
Peace
and
Comfort
.
Remember
therefore
before
all
other
thoughts
for
the
obtaining
of
Peace
,
to
get
high
thoughts
of
the
Gracious
and
Lovely
Nature
of
God
.
DIRECTION
IV.
4.
Next
this
,
Be
sure
that
you
deeply
apprehend
the
Gracious
Nature
,
Disposition
and
Office
of
the
Mediator
JESUS
CHRIST
.
THough
there
can
no
more
be
said
of
the
Gracious
Nature
of
the
Son
,
then
of
the
Father's
,
even
,
that
his
Goodness
is
Infinite
;
yet
these
two
advantages
this
Consideration
will
add
unto
the
former
.
1.
You
will
see
here
Goodness
and
Mercy
in
its
condescension
,
and
neerer
to
you
then
in
the
Divine
Nature
alone
it
was
.
Our
thoughts
of
God
are
necessarily
more
strange
,
because
of
our
Infinite
distance
from
the
Godhead
:
and
therefore
our
apprehensions
of
Gods
Goodness
will
be
the
lesse
working
,
because
lesse
familiar
.
But
in
Christ
God
is
come
down
into
our
Nature
,
and
so
Infinite
Goodness
and
Mercy
is
incarnate
.
The
man
Christ
Jesus
is
able
now
to
save
to
the
utmost
all
that
come
to
God
by
him
.
We
have
a
Mercifull
High
Priest
that
is
acquainted
with
our
Infirmities
.
2.
Herein
we
see
the
Will
of
God
putting
forth
it self
for
our
help
in
the
most
astonishing
way
that
could
be
imagined
.
Here
is
more
then
meerly
a
Gracious
inclination
.
It
s
an
Office
of
saving
and
shewing
Mercy
also
that
Christ
hath
undertaken
;
even
to
seek
and
to
save
that
which
was
lost
:
to
bring
home
straying
souls
to
God
:
to
be
the
great
Peace-maker
between
God
and
man
:
to
Reconcile
God
to
man
and
man
to
God
:
and
so
to
be
the
Head
and
Husband
of
his
people
.
Certainly
the
Devil
strangely
wrongeth
poor
troubled
souls
in
this
point
;
that
he
can
bring
them
to
have
such
hard
suspicious
thoughts
of
Christ
,
and
so
much
to
overlook
the
Glory
of
Mercy
which
so
shineth
in
the
face
of
the
Son
of
Mercy
it self
.
How
can
we
more
contradict
the
Nature
of
Christ
,
and
the
Gospel-description
of
him
,
then
to
think
him
a
destroying
hater
of
his
creatures
,
and
one
that
watcheth
for
our
halting
,
and
hath
more
mind
to
hurt
us
then
to
help
us
?
How
could
he
have
manifested
more
willingness
to
save
?
and
more
tender
compassion
to
the
souls
of
men
,
then
he
hath
fully
manifested
?
That
the
Godhead
should
condescend
to
assume
our
Nature
,
is
a
thing
so
wonderfull
even
to
astonishment
,
that
it
puts
faith
to
it
to
apprehend
it
:
For
it
is
ten
thousand
times
more
condescension
,
then
for
the
greatest
King
to
become
a
Fly
or
a
Toad
to
save
such
creatures
.
And
shall
we
ever
have
low
and
suspicious
thoughts
of
the
Gracious
and
Mercifull
Nature
of
Christ
after
so
strange
and
full
a
discovery
of
it
?
If
twenty
were
ready
to
drown
in
the
sea
,
and
if
one
that
were
able
to
swim
and
fetch
them
all
out
,
should
cast
himself
into
the
water
,
and
offer
them
his
help
,
were
it
not
foolish
ingratitude
for
any
to
say
,
I
know
not
yet
whether
he
be
willing
to
help
me
,
or
not
;
and
so
to
have
Jealous
thoughts
of
his
good
will
;
and
so
perish
in
refusing
his
help
?
How
tenderly
did
Christ
deal
with
all
sorts
of
sinners
?
He
professed
that
he
came
not
into
the
world
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
.
Did
he
weep
over
a
rejected
unbeleeving
people
,
and
was
he
desirous
of
their
desolation
?
How
oft
would
he
have
gathered
them
as
a
Hen
gathereth
her
Chickens
under
her
wings
(
mark
,
that
he
would
have
done
this
for
them
that
he
cast
off
)
and
they
would
not
?
When
his
Disciples
would
have
had
fire
come
down
from
▪
Heaven
to
consume
those
that
refused
him
,
he
reproves
them
,
and
tells
them
,
They
kn●w
not
of
what
spirit
they
were
of
(
the
common
case
of
them
that
miscarry
,
by
suffering
their
zeal
to
overrun
their
Christian
Wisdome
and
meekness
.
)
Yea
he
prayeth
for
his
crucifyers
,
and
that
on
the
Crosse
,
not
forgetting
them
in
the
heat
of
his
sufferings
:
Thus
he
doth
by
the
wicked
:
But
to
those
that
follow
him
his
tenderness
is
unspeakable
,
as
you
would
have
said
your self
if
you
had
but
stood
by
and
seen
him
washing
his
Disciples
feet
,
and
wiping
them
;
or
bidding
Thomas
put
his
fingers
into
his
side
,
and
be
not
faithless
but
beleeving
.
Alas
that
the
Lord
Jesus
should
come
from
Heaven
to
earth
,
from
Glory
into
humane
flesh
,
and
passe
through
a
life
of
misery
to
a
Crosse
,
and
from
the
Crosse
to
the
grave
,
to
manifest
openly
to
the
world
the
abundance
of
his
Love
,
and
the
tenderness
of
his
heart
to
sinners
,
and
that
after
all
this
we
should
suspect
him
of
cruelty
,
or
hardheartedness
and
unwillingness
to
shew
mercy
,
and
that
the
devil
can
so
far
delude
us
,
as
to
make
us
think
of
the
Lamb
of
God
,
as
if
he
were
a
Tyger
or
devourer
!
But
I-will
say
no
more
of
this
,
because
Dr
Sibbs
in
his
Bruised
Reed
hath
said
so
much
already
:
Only
remember
,
that
if
you
would
methodically
proceed
to
the
attaining
of
solid
Comfort
,
this
is
the
next
stone
that
must
be
laid
;
You
must
be
deeply
possessed
with
apprehensions
of
the
most
Gracious
Nature
and
Office
of
the
Redeemer
,
and
the
exceeding
tenderness
of
his
heart
to
lost
sinners
.
DIRECTION
V.
5.
The
next
step
in
right
order
to
Comfort
is
this
:
You
must
beleeve
and
consider
,
the
full
sufficiency
of
Christs
Sacrifice
and
Ransome
,
for
All.
THe
Controversies
about
this
you
need
not
be
troubled
at
:
for
as
almost
all
confess
this
sufficiency
,
so
the
Scripture
it self
,
by
the
plainness
and
fullness
of
its
expression
makes
it
as
clear
as
the
light
,
that
Christ
died
for
All.
The
fuller
proof
of
this
I
have
given
you
in
publike
,
and
shall
do
yet
more
publikely
,
if
God
will
.
If
Satan
would
perswade
you
either
that
no
Ransome
or
Sacaifice
was
ever
given
for
you
,
or
that
therefore
you
have
no
Redeemer
to
trust
in
,
and
no
Saviour
to
beleeve
in
,
and
no
Sanctuary
to
fly
to
from
the
wrath
of
God
;
he
must
first
prove
you
either
to
be
no
lost
sinner
,
or
to
be
a
final-impenitent
unbeleever
,
that
is
,
that
you
are
dead
already
;
or
else
he
must
delude
your
understanding
,
to
make
you
think
that
Christ
died
not
for
All
;
and
then
I
confess
he
hath
a
sore
advantage
against
your
faith
and
comfort
.
DIRECTION
VI.
6.
The
next
thing
in
order
to
be
done
is
this
:
Get
clear
apprehensions
of
the
freeness
,
fullness
,
and
universality
of
the
New
Covenant
or
Law
of
Grace
.
I
Mean
,
the
Promise
of
Remission
,
Justification
,
Adoption
and
Salvation
to
All
,
so
they
will
beleeve
.
No
man
on
earth
is
excluded
in
the
tenor
of
this
covenant
:
and
therefore
certainly
you
are
not
excluded
:
and
if
not
excluded
,
then
you
must
needs
be
included
.
Shew
where
you
are
excluded
if
you
can
!
You
will
say
,
But
for
all
this
,
All
men
are
not
Justified
and
saved
:
Ans.
True
:
because
they
Will
not
be
perswaded
to
Accept
the
Mercy
that
is
freely
given
them
.
The
use
that
I
would
have
you
make
of
this
,
I
will
shew
in
the
next
.
DIRECTION
VII
.
7.
You
must
get
the
right
understanding
of
the
difference
between
General
Grace
and
Special
:
and
between
the
Possibility
,
Probability
,
Conditional
certainty
,
and
Absolute
certainty
of
your
Salvation
:
and
so
between
the
Comfort
on
the
former
ground
,
and
on
the
later
.
ANd
here
I
shall
open
to
you
a
rich
mine
of
Consolation
.
Understand
therefore
that
as
every
particular
part
of
the
house
is
built
on
the
foundation
,
so
is
every
part
of
Special
Grace
built
on
General
Grace
.
Understand
also
,
that
all
the
four
last
mentioned
particulars
do
belong
to
this
General
Grace
:
As
also
,
that
though
no
man
can
have
Absolute
Certainty
of
Salvation
,
from
the
consideration
of
this
General
Grace
alone
,
yet
may
it
afford
abundance
of
relief
to
distressed
souls
,
yea
much
true
Consolation
.
Lastly
,
Understand
,
that
All
that
hear
the
Gospel
may
take
part
in
this
Consolation
,
though
they
have
no
Assurance
of
their
Salvation
at
all
,
no
nor
any
special
Saving
Grace
.
Now
when
you
understand
these
things
well
,
this
is
the
Use
that
I
would
have
you
make
of
them
.
1.
Do
not
begin
the
way
to
your
Spiritual
Peace
,
by
enquiring
after
the
sincerity
of
your
Graces
,
and
trying
your selves
by
Signes
:
Do
not
seek
out
for
Assurance
of
Salvation
in
the
first
place
;
nor
do
not
look
and
study
after
the
special
Comforts
which
come
from
certainty
of
Special
Grace
,
b●fore
you
have
learned
1.
To
perform
the
Duty
,
2.
And
to
Receive
the
Comforts
which
General
Grace
affordeth
.
Such
immethodical
disorderly
proceedings
,
keepeth
thousands
of
poor
ignorant
Christians
in
darkness
and
trouble
almost
all
their
daies
.
Let
the
first
thing
you
do
,
be
to
obey
the
voice
of
the
Gospel
,
which
calleth
you
to
Accept
of
Christ
and
special
Mercy
:
This
is
the
Record
that
God
hath
given
us
eternal
Life
,
and
this
life
is
in
his
Son
:
He
that
hath
the
Son
hath
life
.
Fix
this
deep
in
your
minde
;
that
the
nature
of
the
Gospel
is
first
to
declare
to
our
Understandings
,
the
most
gracious
Nature
,
undertakings
and
performances
of
Christ
for
us
(
which
must
be
beleeved
to
be
true
:
)
And
2.
To
Offer
this
Christ
with
all
his
special
Mercy
to
every
man
to
whom
this
Gospel
comes
,
and
to
Intreat
them
to
Accept
Christ
and
Life
,
which
is
freely
given
and
offered
to
them
.
Remember
then
,
You
are
a
lost
sinner
:
for
certain
Christ
and
Life
in
him
is
given
and
offered
to
you
.
Now
your
first
work
is
,
Presently
to
accept
it
:
not
to
make
an
unseasonable
enquiry
,
Whether
Christ
be
yours
?
but
to
Take
him
that
he
may
be
yours
.
If
you
were
Condemned
,
and
a
Pardon
were
freely
Given
you
,
on
Condition
you
would
Thankfully
Take
it
,
and
it
were
offered
to
you
and
you
intreated
to
take
it
;
what
would
you
do
in
this
Case
?
would
you
spend
your
time
and
thoughts
in
searching
whether
this
Pardon
be
already
yours
?
or
would
you
not
presently
Take
it
that
it
may
be
yours
?
Or
if
you
were
ready
to
famish
,
and
food
were
offered
you
;
would
you
stand
asking
first
,
How
shall
I
know
that
it
is
mine
?
or
rather
Take
and
Eat
it
,
when
you
are
sure
it
may
be
yours
if
you
will
.
Let
me
intreat
you
therefore
,
when
the
devil
clamours
in
your
ears
[
Christ
and
Salvation
is
none
of
thine
,
]
suppose
that
this
voice
of
God
in
the
Gospel
were
still
in
your
ears
,
yea
let
it
be
still
in
your
memory
[
O
Take
Christ
,
and
Life
in
him
,
that
thou
maist
be
saved
:
]
still
think
that
you
hear
Paul
following
you
with
these
words
[
We
are
Embassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
:
we
pray
you
in
Christs
stead
,
be
Reconciled
to
God
.
]
Will
you
but
remember
this
,
when
you
are
on
your
knees
in
sorrow
;
and
when
you
would
fain
have
Christ
and
Life
,
and
you
are
afraid
that
God
will
not
give
them
to
you
?
I
say
,
Remember
then
,
God
stands
by
Beseeching
you
to
Accept
the
same
thing
which
you
are
Beseeching
him
to
give
.
God
is
the
first
suitor
and
solicitor
:
God
Prayes
you
to
Take
Christ
,
and
you
Pray
him
to
give
you
Christ
:
what
have
you
now
to
do
,
but
to
Take
him
?
And
here
understand
,
that
this
Taking
is
no
Impossible
business
;
it
is
no
more
but
your
hearty
Consenting
,
as
I
shall
tell
you
more
anon
.
If
you
did
but
well
understand
and
consider
,
that
Beleeving
is
the
great
Duty
that
God
calls
you
to
perform
,
and
promiseth
to
save
you
if
you
do
truly
perform
it
;
and
that
this
Beleeving
is
to
Take
,
or
Consent
to
have
the
same
Mercy
which
you
pray
for
,
and
are
troubled
for
fear
least
you
shall
misse
of
it
,
even
Christ
and
life
in
him
;
this
would
presently
draw
forth
your
Consent
,
and
that
in
so
open
and
express
a
way
,
as
you
could
not
but
discover
it
,
and
have
the
comfort
of
it
.
Remember
this
then
,
That
your
first
work
is
to
Beleeve
,
or
Accept
an
offered
Saviour
.
2.
You
must
learn
(
as
I
told
you
,
)
to
Receive
the
Comforts
of
Universal
or
General
Grace
,
before
you
search
after
the
Comforts
of
Special
Grace
.
(
I
here
suppose
you
so
far
sound
in
the
doctrine
of
the
Gospel
,
as
neither
with
some
on
one
hand
,
to
look
so
much
at
Special
Grace
,
as
to
deny
that
General
Grace
which
is
the
Ground
of
it
,
or
presupposed
to
it
:
nor
with
others
,
so
far
to
look
at
universal
Mercy
as
to
deny
Special
.
)
Satan
will
tell
you
,
that
all
your
Duties
have
been
done
in
hypocrisie
,
and
you
are
unsound
at
the
heart
,
and
have
not
a
drop
of
saving
Grace
:
You
are
apt
to
entertain
this
,
and
conclude
that
all
this
is
true
:
If
I
had
any
Grace
,
I
should
have
more
Life
,
and
Love
and
Delight
in
God
;
more
tenderness
of
heart
,
more
growth
in
Grace
:
I
should
not
carry
about
such
a
Rock
in
my
breast
;
such
a
stupid
,
dull
,
insensible
soul
,
&c.
At
the
present
let
us
suppose
that
all
this
be
true
:
yet
see
what
a
world
of
Comfort
you
may
gather
from
Universal
or
General
Mercy
.
I
have
before
opened
to
you
four
parts
of
it
in
the
Cause
of
your
Happiness
,
and
three
in
the
Effect
,
which
may
each
of
them
afford
much
relief
to
your
troubled
soul
.
1.
Suppose
you
are
yet
Graceless
,
is
it
nothing
to
you
that
it
is
a
God
of
Infinite
Mercy
that
you
have
to
do
with
?
whose
Compassions
are
ten
thousand
times
greater
then
your
dearest
friends
or
your
own
husbands
.
Object
.
O
but
yet
he
will
not
save
the
Graceless
?
Answ.
True
:
but
he
is
the
more
ready
to
give
Grace
,
that
you
may
be
saved
.
If
any
of
you
(
mark
,
any
of
you
)
do
lack
wisdome
,
let
him
ask
it
of
God
,
who
giveth
to
all
men
liberally
(
without
desert
)
and
upbraideth
not
(
with
our
unworthiness
or
former
faults
)
and
it
shall
be
given
him
,
Jam.
1.4
.
If
you
that
are
evil
can
give
good
gifts
to
your
children
,
how
much
more
shall
your
heavenly
Father
give
his
holy
Spirit
to
them
that
ask
it
,
Luk.
11.13
.
Suppose
your
life
were
in
the
hands
of
your
own
husband
,
or
your
childrens
life
in
your
hands
,
would
it
not
exceedingly
comfort
you
or
them
,
to
consider
,
whose
hands
they
are
in
?
though
yet
you
had
no
further
Assurance
how
you
should
be
used
?
It
may
be
you
will
say
,
But
God
is
no
Father
to
the
Graceless
?
I
answer
:
He
is
not
their
Father
in
so
neer
and
strict
a
sense
as
he
is
the
Father
of
Beleevers
:
but
yet
a
Father
he
is
even
to
the
wicked
:
and
to
convince
men
of
his
Fatherly
Mercy
to
them
,
he
often
so
stileth
himself
.
He
saith
by
Moses
,
Deut.
32.6
.
to
a
wicked
generation
,
whose
spot
was
not
the
spot
of
his
children
,
Do
ye
thus
requite
the
Lord
,
O
foolish
people
and
unwise
?
Is
not
he
thy
Father
that
bought
thee
?
hath
he
not
made
thee
and
established
thee
?
And
the
Prodigall
could
call
him
Father
for
his
encouragement
,
before
he
returned
to
him
,
Luk.
15.16
,
17
,
18.
For
my
own
part
,
I
must
needs
profess
,
that
my
soul
hath
more
frequent
support
from
the
consideration
of
Gods
Gracious
and
Merciful
nature
,
then
from
the
Promise
it self
.
2.
Furthermore
.
Suppose
you
were
Graceless
at
the
present
;
yet
is
it
not
an
exceeding
Comfort
,
that
there
is
one
of
such
Infinite
Compassions
as
the
Lord
Christ
,
who
hath
assumed
our
Nature
,
and
is
come
down
to
seek
and
save
that
which
was
lost
;
and
is
more
tender
hearted
to
poor
sinners
,
then
we
can
possibly
conceive
?
yea
who
hath
made
it
his
Office
to
Heal
,
and
Relieve
,
and
Restore
,
and
Reconcile
:
Yea
that
hath
himself
endured
such
temptations
as
many
of
ours
:
For
we
have
not
an
high-Priest
which
cannot
be
touched
with
the
feeling
of
our
infirmities
;
but
was
in
all
points
tempted
like
as
we
are
,
without
sin
:
Let
us
therefore
(
saith
the
holy
Ghost
)
come
boldly
unto
the
throne
of
Grace
,
that
we
may
obtain
Mercy
,
and
finde
Grace
to
help
in
time
of
need
,
Heb.
4.15
,
16.
Forasmuch
as
the
children
were
partakers
of
flesh
and
bloud
,
he
also
himself
likewise
took
part
with
them
,
that
he
might
destroy
through
death
,
him
that
had
the
power
of
death
,
that
is
,
the
devil
;
and
deliver
them
who
through
fear
of
death
,
were
all
their
lifetime
subject
to
bondage
.
For
verily
he
took
not
on
him
the
nature
of
Angels
,
but
he
took
on
him
the
seed
of
Abraham
:
Wherefore
in
all
things
it
behoved
him
to
be
made
like
unto
his
Brethren
,
that
he
might
be
a
Merciful
and
faithful
high-Priest
in
things
pertaining
to
God
,
to
make
Reconciliation
for
the
sins
of
the
people
:
For
in
that
he
himself
hath
suffered
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
,
Heb.
2.14
,
15
,
16
,
17
,
18.
Have
you
discountenance
from
men
?
Christ
had
much
more
.
Doth
God
seem
to
forsake
you
?
so
he
did
by
Christ
.
Are
you
fain
to
lye
on
your
knees
crying
for
Mercy
?
why
Christ
in
the
days
of
his
flesh
,
was
fain
to
offer
up
strong
cryes
and
tears
,
to
him
that
was
able
to
save
him
▪
and
was
heard
in
that
he
feared
.
It
seems
that
Christ
had
distressing
fears
as
well
as
you
,
though
not
sinful
fears
.
Have
you
horrid
temptations
?
why
Christ
was
tempted
to
cast
himself
headlong
,
and
to
worship
the
Devil
,
for
worldly
preferment
:
Yea
the
devil
had
power
to
carry
his
body
up
and
down
,
to
the
pinacle
of
the
Temple
,
and
the
top
of
a
mountain
.
If
he
had
such
power
of
you
,
would
you
not
think
your self
certainly
his
slave
?
I
conclude
therefore
,
as
it
is
an
exceeding
ground
of
comfort
to
all
the
sick
people
in
a
City
,
to
know
that
there
is
a
most
merciful
and
skilful
Physitian
,
that
is
easily
able
to
cure
them
,
and
hath
undertaken
to
do
it
freely
for
all
that
will
take
him
for
their
Physitian
:
so
is
it
a
ground
of
exceeding
comfort
to
the
worst
of
sinners
,
to
all
sinners
(
that
are
yet
alive
,
and
have
not
blasphemed
the
holy
Ghost
,
)
to
know
what
a
Merciful
and
sufficient
Saviour
hath
undertaken
the
work
of
mans
Redemption
.
3.
Also
,
Suppose
yet
that
you
are
Graceless
:
Is
it
nothing
that
a
sufficient
Sacrifice
and
Ransome
is
given
for
you
?
This
is
the
very
foundation
of
all
solid
Peace
.
I
think
this
is
a
great
comfort
,
to
know
that
God
looks
now
for
no
satisfaction
at
your
hand
:
and
that
the
Number
or
Greatness
of
your
sins
,
as
such
,
cannot
now
be
your
ruine
.
For
certainly
,
no
man
shall
perish
for
want
of
the
payment
of
his
Ransome
,
or
of
an
expiatory
Sacrifice
for
sin
:
but
only
for
want
of
a
willing
heart
to
Accept
him
that
hath
freely
Ransomed
them
.
4.
Also
,
Suppose
you
are
Graceless
;
Is
it
nothing
that
God
hath
under
his
hand
and
seal
made
a
full
and
free
Deed
of
Guift
,
to
you
and
all
sinners
,
of
Christ
,
and
with
him
of
pardon
and
salvation
?
and
all
this
on
Condition
of
your
Acceptance
or
Consent
?
I
know
the
Despisers
of
Christ
shall
be
miserable
for
all
this
:
But
for
you
that
would
fain
have
Christ
,
is
it
no
comfort
to
know
that
you
shall
have
him
if
you
will
?
and
to
finde
this
to
be
the
summe
of
the
Gospel
?
I
know
you
have
oft
read
those
free
offers
,
Rev.
22.17
.
Whosoever
will
,
let
him
take
of
the
water
of
life
freely
:
Hoe
every
one
that
thirsteth
,
come
,
and
drink
,
&c.
Almost
all
that
I
have
hitherto
said
to
you
,
is
comprised
in
that
one
text
,
Joh.
3.16
.
God
so
loved
the
world
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
Life
.
And
as
I
have
shewed
it
you
in
the
Causes
(
what
Comfort
even
General
Mercie
may
afford
)
so
let
me
a
little
shew
it
you
in
the
Effects
.
I
mean
,
not
only
in
that
God
is
now
satisfied
;
but
as
to
your self
and
every
sinner
,
these
three
things
are
produced
hereby
.
1.
There
is
now
a
Possibility
of
Salvation
to
you
.
And
certainly
even
that
should
be
a
very
great
Comfort
.
I
know
you
will
meet
with
some
Divines
,
who
will
tell
you
that
this
is
no
effect
of
Christs
death
;
and
that
else
Christ
should
die
for
God
,
if
he
procured
him
a
Power
to
save
which
he
had
not
before
:
But
this
is
no
better
then
a
Reproaching
of
our
Redeemer
.
Suppose
that
a
Traytor
have
so
abused
a
King
,
that
it
will
neither
stand
with
his
own
Honour
,
nor
Justice
,
nor
Laws
to
pardon
him
:
If
his
Compassion
were
so
great
that
his
own
Son
shall
suffer
for
him
,
that
so
the
King
might
be
capable
of
pardoning
him
,
without
any
diminution
of
his
Honour
or
Justice
;
were
it
not
a
vile
reproach
,
if
this
Traytor
should
tell
the
Prince
that
suffered
for
him
[
It
was
for
your
Father
that
you
suffered
to
procure
him
a
Power
of
pardoning
:
it
was
not
for
me
.
]
It
s
true
,
the
King
could
not
pardon
him
,
without
satisfaction
to
his
Honour
and
Justice
.
But
this
was
not
through
any
Impotency
:
but
because
the
thing
was
not
fit
to
be
done
:
and
so
was
Morally
Impossible
.
For
in
Law
we
say
,
Dishonest
things
are
Impossible
.
And
it
had
been
no
losse
to
the
King
if
the
Traytor
had
not
been
pardoned
.
So
is
it
in
our
Case
.
And
therefore
Christs
sufferings
could
not
be
more
eminently
for
us
,
then
by
enabling
the
offended
Majesty
to
forgive
us
;
and
so
taking
the
greatest
impediment
out
of
the
way
:
for
when
impediments
are
once
removed
,
Gods
Nature
is
so
Gracious
and
prone
to
Mercy
,
that
he
would
soon
pardon
us
when
once
it
is
fit
to
be
done
,
and
so
Morally
possible
in
the
fullest
sense
:
only
mens
own
Unwillingness
now
stands
in
the
way
,
and
makes
it
to
be
not
fully
fit
to
be
yet
done
.
It
s
true
,
in
a
Remote
sense
,
the
Pardon
of
sin
was
alway
Possible
;
but
in
the
neerest
sense
it
was
Impossible
,
till
Christ
made
it
Possible
by
his
Satisfaction
.
2.
Nay
,
though
you
were
yet
Graceless
,
you
have
now
this
Comfort
,
that
your
Salvation
is
Probable
as
well
as
Possible
.
You
are
very
fair
for
it
.
The
termes
be
not
hard
in
themselves
,
on
which
it
is
tendered
.
For
Christs
yoak
is
easie
and
his
burden
light
,
and
his
Commands
are
not
grievous
.
The
word
is
nigh
you
,
even
the
offer
of
Grace
:
you
need
not
say
,
who
shall
ascend
to
Heaven
,
or
go
down
to
hell
?
Rom.
10.
But
this
will
appear
in
the
next
.
3.
Yea
,
this
exceeding
Comfort
there
is
,
even
for
them
that
are
Graceless
,
that
their
Salvation
is
Conditionally
Certain
,
and
the
Condition
is
but
their
own
willingness
.
They
may
all
have
Christ
and
Life
if
they
will
.
Now
I
desire
you
in
all
your
Doubts
,
that
you
will
well
consider
and
improve
this
one
Truth
and
Ground
of
Comfort
.
Would
you
,
in
the
midst
of
your
groans
,
and
complaints
,
and
fears
,
take
it
for
a
small
mercy
,
to
be
certain
that
you
shall
have
Christ
if
you
will
?
when
you
are
praying
for
Christ
in
fear
and
anguish
of
spirit
,
if
an
Angel
or
voice
from
Heaven
should
say
to
you
[
It
shall
be
unto
thee
according
to
thy
will
:
If
thou
wilt
have
Christ
and
Life
in
him
,
thou
shalt
:
]
would
this
be
no
Comfort
to
you
?
would
it
not
revive
you
,
and
overcome
your
fears
?
By
this
time
I
hope
you
see
what
abundance
of
Comfort
General
Mercy
or
Grace
may
afford
the
soul
,
before
it
perceive
(
yea
or
receive
,
)
any
special
Grace
(
though
few
of
those
that
receive
not
Special
Grace
can
make
much
use
of
General
,
yet
it
is
propounded
to
them
as
well
as
others
.
)
1.
All
the
terrifying
Temptations
which
are
grounded
on
misrepresentations
of
God
(
as
if
he
were
a
cruel
destroyer
to
be
fled
from
,
)
are
dispelled
by
the
due
consideration
of
his
Goodness
,
and
the
deep
setled
apprehensions
of
his
Gracious
,
Merciful
,
Lovely
Nature
(
which
indeed
is
the
first
work
of
true
Religion
,
and
the
very
master
Radical
Act
of
true
Grace
,
and
the
chief
maintainer
of
Spiritual
Life
and
Motion
.
)
2.
All
these
Temptations
are
yet
more
effectually
dispelled
by
considering
this
Merciful
Divine
Nature
dwelling
in
flesh
,
becoming
man
,
by
condescending
to
the
Assumption
of
our
humane
Nature
;
and
so
come
neer
us
,
and
assuming
the
Office
of
being
the
Mediator
,
the
Redeemer
,
the
Saviour
of
the
world
.
3.
All
your
doubts
and
fears
that
proceed
from
your
former
sins
,
whether
of
youth
or
of
age
,
of
ignorance
or
of
knowledge
;
and
those
which
proceed
from
your
Legal
unworthiness
;
have
all
a
present
Remedy
in
the
fullness
and
sufficiency
of
Christs
satisfaction
,
even
for
all
the
world
:
so
that
no
sin
(
except
the
excepted
sin
)
is
so
great
,
but
it
is
fully
satisfied
for
:
and
though
you
are
unworthy
,
yet
Christ
is
worthy
;
and
he
came
into
the
world
to
save
only
the
unworthy
(
in
the
strict
and
Legal
sense
.
)
4.
All
your
doubts
and
fears
that
arise
from
an
apprehension
of
Gods
unwillingness
to
shew
you
Mercy
,
and
to
give
you
Christ
and
Life
in
him
,
arise
from
the
misapprehension
of
Christs
unwillingness
to
be
yours
;
or
at
least
from
the
uncertainty
of
his
willingness
;
these
have
all
a
sufficient
Remedy
in
the
general
extent
and
tenour
of
the
New
Covenant
.
Can
you
doubt
whether
God
be
willing
to
give
you
Christ
and
Life
,
when
he
hath
given
them
already
?
even
by
a
Deed
of
Guift
under
his
hand
,
and
by
a
Law
of
Grace
,
1
Joh.
5.10
,
11
,
12.
Object
.
But
yet
all
are
not
Pardoned
,
nor
possessed
of
Christ
,
and
so
saved
.
Answ.
I
told
you
,
that
is
because
they
will
not
:
so
that
(
I
pray
you
mark
it
well
)
God
hath
in
these
four
Means
before
mentioned
,
given
even
to
the
Graceless
so
much
Ground
of
Comfort
,
that
nothing
but
[
their
unwillingness
to
have
Christ
,
]
is
left
to
be
their
terror
.
For
though
sin
be
not
Actually
Remitted
to
them
,
yet
is
it
Conditionally
Remitted
,
viz.
if
they
will
but
accept
of
Christ
offered
them
.
Will
you
remember
this
,
when
your
doubts
are
greatest
,
and
you
conclude
that
certainly
Christs
is
not
yours
,
because
you
have
no
true
Grace
:
Suppose
it
be
true
:
Yet
still
know
that
Christ
may
be
yours
if
you
will
,
and
when
you
will
.
This
Comfort
you
may
have
when
you
can
finde
no
Evidences
of
true
Grace
in
your self
.
So
much
for
that
Direction
.
DIRECTION
VIII
.
8.
The
next
thing
that
you
have
to
do
,
for
building
up
a
stable
Comfort
,
and
setling
your
Conscience
in
a
solid
Peace
,
is
this
;
Be
sure
to
get
and
keep
a
right
Understanding
of
the
Nature
of
Saving
Faith
.
AS
you
must
have
right
thoughts
of
the
Covenant
of
Grace
(
of
which
before
,
)
the
want
whereof
doth
puzzle
and
confound
very
many
Christians
;
so
you
must
be
sure
to
have
right
thoughts
of
the
Condition
of
the
Covenant
.
For
indeed
that
Grace
which
causeth
you
to
perform
this
Condition
,
is
your
first
special
saving
Grace
,
which
you
may
take
as
a
certain
evidence
of
your
Justification
:
And
this
Condition
is
the
very
link
which
conjoyneth
all
the
General
foregoing
Grace
to
all
the
rest
of
the
following
special
Grace
.
The
Scripture
is
so
full
and
plain
in
Assuring
pardon
and
salvation
to
all
true
Believers
,
that
if
you
can
but
be
sure
that
you
are
a
Believer
,
you
need
not
make
any
doubt
of
your
interest
in
Christ
and
your
salvation
.
Seeing
therefore
that
all
the
question
will
be
,
Whether
you
have
true
Faith
?
Whether
you
do
perform
the
Condition
of
the
new
Covenant
?
(
For
all
other
doubts
God
hath
given
you
sufficient
ground
to
resolve
,
as
is
said
,
)
how
much
then
doth
it
concern
you
to
have
a
right
understanding
of
the
Nature
of
this
Faith
?
Which
that
you
may
have
let
me
tell
you
briefly
what
it
is
.
Mans
soul
hath
two
faculties
,
Understanding
and
Will
:
Accordingly
the
Objects
of
mans
soul
(
all
Beings
which
it
is
to
Receive
)
have
two
Modifications
;
Truth
and
Goodness
(
as
those
to
be
Avoided
are
Evil.
)
Accordingly
Gods
Word
or
Gospel
hath
two
parts
;
the
Revelation
of
Truth
,
and
the
Offer
and
Promise
of
some
Good
.
This
offered
Good
is
principally
and
immediatly
Christ
himself
,
to
be
joyned
to
us
by
Covenant
as
our
head
and
husband
:
The
secondary
consequential
Good
,
is
Pardon
,
Justification
,
Reconciliation
,
Adoption
,
further
Sanctification
and
Glorification
,
which
are
all
offered
with
Christ
.
By
this
you
may
see
what
saving
Faith
is
:
It
is
first
a
Believing
that
the
Gospel
is
True
;
and
then
an
Accepting
of
Christ
therein
offered
to
us
,
with
his
benefits
:
or
a
consenting
that
he
be
ours
and
we
be
his
;
which
is
nothing
but
a
true
willingness
to
have
an
offered
Christ
.
Remember
this
well
;
that
you
may
make
use
of
it
,
when
you
are
in
doubt
of
the
truth
of
your
Faith
.
Thousands
of
poor
souls
have
been
in
the
dark
,
and
unable
to
see
themselves
to
be
Believers
,
meerly
for
want
of
knowing
what
saving
Faith
is
.
And
,
it
is
a
truth
that
cannot
be
hid
,
that
Divines
who
should
have
taught
them
better
,
have
been
the
great
cause
of
their
errour
;
not
well
and
cleerly
understanding
this
themselves
.
It
is
a
shamefull
confession
:
but
the
world
knoweth
it
already
.
The
Papists
place
almost
all
in
the
meer
Assent
of
the
Understanding
.
Our
great
Reformers
made
it
to
be
either
an
Assurance
of
the
pardon
of
our
own
sins
;
or
a
strong
perswasion
of
their
pardon
,
excluding
doubting
;
or
(
the
moderatest
)
a
perswasion
of
our
particular
pardon
,
though
mixt
with
some
doubting
:
The
Antinomians
strike
in
with
them
,
and
say
the
same
:
Hence
even
the
greatest
of
our
Divines
(
Chamier
,
Polanus
,
Twisse
,
&c.
)
conclude
,
that
Justification
and
Remission
go
before
faith
(
a
desperate
errour
)
because
the
Act
doth
alway
suppose
its
object
:
For
they
thought
that
Remission
already
past
,
was
the
object
of
Justifying
Faith
:
supposing
faith
to
be
nothing
else
but
a
Belief
that
we
are
pardoned
:
Yea
ordinarily
,
it
hath
been
taught
in
the
writings
of
our
greatest
refuters
of
the
Papists
,
That
this
Belief
is
properly
a
Divine
faith
,
or
the
Belief
of
a
Divine
Testimony
,
as
is
the
Believing
of
any
Proposition
written
in
the
Scriture
(
a
foul
error
which
I
have
confuted
in
my
book
of
Rest
,
Part.
3.
Chap.
7.
)
Most
of
late
have
come
neerer
the
truth
,
and
affirmed
Justifying
Faith
to
consist
in
Affiance
,
or
Recumbency
,
or
Resting
on
Christ
for
salvation
.
No
doubt
this
is
one
Act
of
Justifying
faith
;
but
not
that
which
a
poor
troubled
soul
should
first
search
after
and
try
it self
by
(
except
by
Affiance
,
any
should
mean
as
Amesius
doth
,
Election
of
Christ
:
and
then
it
is
the
same
act
which
I
am
asserting
;
but
very
unfitly
exprest
.
)
For
1.
Affiance
is
not
the
Principal
act
,
nor
that
wherein
the
very
life
of
Justifying
faith
doth
consist
:
but
only
an
imperate
following
act
,
and
an
effect
of
the
vital
act
(
which
is
Consent
,
or
Willing
,
or
Accepting
Christ
offered
:
)
for
it
lyeth
mainly
in
that
which
we
call
the
sensitive
part
,
or
the
Passions
of
the
soul
.
2.
It
is
therefore
lesse
constant
,
and
so
unfitter
to
try
by
:
For
many
a
poor
soul
that
knowes
it self
unfeignedly
willing
to
have
Christ
,
yet
feeleth
not
a
Resting
on
him
or
Trusting
in
him
,
and
therefore
crys
out
,
O
I
cannot
believe
;
and
think
they
have
no
Faith
.
For
Recumbency
,
Affiance
,
or
Resting
on
Christ
,
implieth
that
easing
of
themselves
,
or
casting
off
their
fears
,
or
doubts
,
or
cares
,
which
true
believers
do
not
alwayes
finde
.
Many
a
poor
soul
complains
,
O
I
cannot
rest
on
Christ
;
I
cannot
trust
him
!
who
yet
would
have
him
to
be
their
Lord
and
Saviour
,
and
can
easily
be
convinced
of
their
willingness
.
3.
Besides
,
Affiance
is
not
the
Adequate
act
of
faith
,
suited
to
the
object
in
that
fullness
as
it
must
be
Received
:
but
Willingness
,
or
Acceptance
,
is
,
Christ
is
Rested
on
only
for
our selves
as
our
Deliverer
:
but
he
is
Accepted
also
for
Himself
as
our
Lord
and
Master
.
The
full
proof
of
these
,
I
have
performed
in
other
Writings
,
and
oft
in
your
hearing
in
publike
,
and
therefore
omit
them
now
.
Be
sure
then
to
fix
this
truth
deep
in
your
minde
.
That
Justifying
faith
is
not
an
Assurance
of
our
Justification
,
no
nor
a
perswasion
or
belief
that
we
are
Justified
or
pardoned
,
or
that
Christ
died
more
for
us
then
for
others
;
nor
yet
is
Affiance
or
Resting
on
Christ
the
vital
,
principal
,
certain
,
constant
full
act
:
but
it
is
the
Understandings
belief
of
the
truth
of
the
Gospel
,
and
the
Will
's
Acceptance
of
Christ
and
Life
offered
to
us
therein
:
which
Acceptance
is
but
the
hearty
Consent
or
Willingness
that
he
be
yours
and
you
his
.
This
is
the
Faith
which
must
Justifie
and
save
you
.
Object
.
But
1.
May
not
wicked
men
be
Willing
to
have
Christ
?
2.
And
do
not
you
oft
tell
us
that
Justifying
faith
comprehendeth
Love
to
Christ
and
Thankfulness
,
and
that
it
receiveth
him
as
a
Lord
to
be
obeyed
,
as
well
as
a
Deliverer
?
and
that
Repentance
and
sincere
Obedience
,
are
parts
of
the
Condition
of
the
new
Covenant
?
Answ.
I
will
give
as
brief
a
touch
now
on
these
as
may
be
,
because
I
have
handled
them
in
sitter
places
.
1.
Wicked
men
are
willing
to
have
Remission
,
Justification
and
freedom
from
hell
(
for
no
man
can
be
willing
to
be
unpardoned
or
to
be
damned
:
)
But
they
are
not
willing
to
have
Christ
himself
in
that
nature
and
office
which
he
must
be
Accepted
;
that
is
,
As
a
holy
Head
and
Husband
,
to
save
them
both
from
the
Guilt
,
and
Power
,
and
all
defilement
and
abode
of
sin
,
and
to
Rule
them
by
his
Law
,
and
Guide
them
by
his
Spirit
,
and
to
make
them
happy
by
bringing
them
to
God
,
that
being
without
sin
,
they
may
be
perfectly
Pleasing
and
Amiable
in
his
sight
,
and
enjoy
him
forever
.
Thus
is
Christ
offered
,
and
thus
to
be
accepted
of
all
that
will
be
saved
;
and
thus
no
wicked
man
will
accept
him
(
but
when
he
ceaseth
to
be
wicked
.
)
2.
(
To
cut
all
the
rest
short
,
in
a
word
,
I
say
,
That
)
in
this
fore-described
Willingness
or
Acceptance
,
Repentance
,
Love
,
Thankfulness
,
Resolution
to
obey
,
are
all
contained
,
or
neerly
implyed
,
as
I
have
elsewhere
manifested
;
so
that
the
Heart
of
saving
faith
,
is
this
Acceptance
of
Christ
,
or
Willingness
to
have
him
to
Justifie
,
Sanctifie
,
Guide
and
Govern
you
.
Finde
but
this
Willingness
,
and
you
finde
all
the
rest
,
whether
you
expresly
see
them
or
not
.
So
much
for
that
Direction
.
DIRECTION
IX
.
9.
Having
thus
far
proceeded
,
in
discovering
and
improving
the
General
Grounds
of
Comfort
,
and
then
in
discovering
the
Nature
of
Faith
,
which
gives
you
Right
to
the
special
Mercies
of
the
Covenant
,
following
it
;
Your
next
work
must
be
,
To
perform
this
Condition
by
actual
Believing
.
YOur
soul
stands
in
extreme
need
of
a
Saviour
:
God
offereth
you
a
Saviour
in
the
Gospel
,
what
then
have
you
next
to
do
,
but
Accept
him
?
Believe
that
this
offer
is
general
,
and
therefore
to
you
:
and
that
Christ
is
not
set
to
sale
,
nor
doth
God
require
you
to
bring
a
Price
in
your
hand
:
but
only
heartily
and
thankfully
to
Accept
of
what
he
freely
giveth
you
.
This
must
be
done
before
you
fall
on
trying
your
Graces
to
get
Assurance
:
for
you
must
have
Grace
,
before
you
can
discover
it
:
and
this
is
the
first
proper
special
saving
Grace
(
as
it
comprizeth
that
knowledge
and
Assent
which
necessarily
go
before
it
.
)
This
is
not
only
the
method
for
those
that
yet
never
believed
,
but
also
for
them
that
have
lost
the
sense
of
their
faith
,
and
so
the
sight
of
their
evidence
.
Believe
again
,
that
you
may
know
you
do
believe
;
or
at
least
may
possesse
an
Accepted
Saviour
.
When
God
in
the
Gospel
bids
you
,
Take
Jesus
Christ
,
and
beseecheth
you
to
be
reconciled
to
him
;
what
will
you
say
to
him
?
If
your
heart
answer
,
Lord
I
am
willing
,
I
will
Accept
of
Christ
and
be
thankfull
;
why
,
then
the
match
is
made
between
Christ
and
you
:
and
the
marriage
Covenant
is
truly
entered
,
which
none
can
dissolve
.
If
Christ
were
not
first
willing
,
he
would
not
be
the
suitor
and
make
the
motion
:
and
if
he
be
willing
,
and
you
be
willing
,
what
can
break
the
match
?
If
you
will
say
,
I
cannot
believe
,
if
you
understand
what
you
say
,
either
you
mean
that
you
cannot
believe
the
Gospel
is
true
;
or
else
that
you
cannot
be
willing
that
Christ
should
be
yours
.
If
it
be
the
former
,
and
you
speak
truly
,
then
you
are
a
flat
Infidel
(
yet
many
temptations
to
doubt
of
the
truth
of
Scripture
,
a
true
believer
may
have
,
yea
and
actual
doubtings
;
but
his
faith
prevaileth
and
is
victorious
over
them
:
)
But
if
you
really
doubt
whether
the
Gospel
be
true
,
use
Gods
means
for
the
discovery
of
its
truth
.
Read
what
I
have
written
in
the
second
part
of
my
book
of
Rest
:
I
will
undertake
now
more
confidently
then
ever
I
did
,
to
prove
the
truth
of
Scripture
,
by
plain
,
full
,
undeniable
force
of
Reason
.
But
I
suppose
this
is
none
of
your
case
.
If
therefore
when
you
say
,
that
you
cannot
believe
,
you
mean
that
you
cannot
Accept
an
offered
Christ
,
or
be
willing
to
have
him
:
then
I
demand
,
1.
What
is
your
reason
?
the
Will
is
lead
by
the
Reason
of
the
Understanding
.
If
you
be
not
willing
,
there
is
something
that
perswades
you
to
be
unwilling
.
This
Reason
must
be
from
something
reall
,
or
else
upon
a
mistake
,
upon
supposal
of
something
that
is
not
in
being
.
If
it
be
upon
mistake
,
either
it
is
that
you
be
not
convinced
of
Christs
willingness
to
be
yours
;
and
if
you
thought
he
did
consent
,
you
would
consent
willingly
:
If
this
be
it
,
you
do
truly
believe
while
you
think
you
do
not
:
for
you
do
consent
(
and
that
's
all
on
your
part
to
make
the
match
)
and
Christ
doth
certainly
consent
,
though
you
do
not
understand
it
:
In
this
case
it
concerneth
you
,
to
understand
better
the
extent
of
the
new
Covenant
,
and
then
you
will
be
past
doubt
of
the
willingness
of
Christ
,
and
see
that
wherever
the
match
breaks
,
it
is
only
for
want
of
consent
in
men
;
for
Christ
is
the
first
suitor
,
and
hath
long
ago
in
the
Covenant
proclaimed
his
consent
,
to
be
the
Head
and
Husband
of
every
sinner
,
on
condition
they
will
but
consent
to
be
his
.
If
your
mistake
be
from
any
false
apprehension
of
the
Nature
of
Christ
,
as
if
he
were
not
a
sufficient
Saviour
,
or
were
such
an
enemy
to
your
comfort
that
he
would
do
you
more
hurt
then
good
;
if
these
mistakes
are
prevalent
,
then
you
do
not
know
Christ
,
and
therefore
must
presently
better
study
him
in
the
Gospel
,
till
you
have
prevailed
over
such
ignorant
and
blasphemous
conceits
(
but
none
of
this
I
suppose
is
your
case
.
)
If
then
the
reason
why
you
say
,
you
cannot
believe
,
be
from
any
thing
that
is
really
in
Christ
(
and
not
upon
mistake
,
)
then
it
must
be
either
from
some
dislike
of
his
saving
work
,
by
which
he
would
pardon
you
,
and
save
you
from
damnation
(
but
that
is
impossible
;
for
you
cannot
be
willing
to
be
damned
or
unpardoned
,
till
you
lose
your
Reason
:
)
Or
else
it
is
from
a
dislike
of
his
work
of
sanctification
,
by
which
he
would
cleanse
your
heart
and
life
,
by
saving
you
from
your
sinfull
nature
and
actions
:
some
grudgings
against
Christs
holy
and
undefiled
Laws
and
wayes
will
be
in
the
best
,
while
there
is
that
flesh
in
them
which
lusteth
against
the
Spirit
,
so
that
they
cannot
do
the
things
they
would
:
But
if
truly
you
have
such
a
dislike
of
a
sinless
condition
,
through
the
love
of
any
sin
or
creature
,
that
you
cannot
be
willing
to
have
Christ
to
cure
you
and
cleanse
you
from
that
sin
,
and
make
you
holy
,
I
say
,
if
this
be
true
,
in
a
prevailing
degree
,
so
that
if
Christ
and
Holiness
were
offered
you
,
you
would
not
Accept
them
,
then
it
is
certain
you
have
not
true
faith
.
And
in
this
case
it
is
easie
to
discern
,
that
your
first
work
lyeth
not
in
getting
Comfort
or
ease
to
your
troubled
minde
,
but
in
getting
better
conceits
of
Christ
and
a
holy
state
and
life
,
that
so
you
may
be
willing
of
Christ
as
Christ
is
of
you
,
and
so
become
a
true
believer
.
And
here
I
would
not
leave
you
at
that
losse
as
some
do
,
as
if
there
were
nothing
for
you
th●
do
for
the
getting
of
faith
:
for
certainly
God
hath
prescribed
you
Means
for
that
end
.
Faith
cometh
by
hearing
,
and
hearing
by
the
word
of
God
preached
,
Rom.
10.17
.
1.
Therefore
see
that
you
wait
diligently
on
this
Ordinance
of
God
.
Read
the
Scriptures
daily
;
and
search
them
,
to
see
whether
you
may
not
there
finde
that
Holiness
is
better
then
sin
.
2.
And
(
however
some
seducers
may
tell
you
,
that
wicked
men
ought
not
to
pray
,
yet
)
be
sure
that
you
lye
on
your
knees
before
God
,
and
importunately
beg
that
he
would
open
your
eyes
and
change
your
heart
,
and
shew
you
so
far
the
evil
of
sin
,
and
the
want
and
worth
of
Christ
and
holiness
,
that
you
may
be
unfainedly
glad
to
Accept
his
offer
.
Object
▪
But
the
prayers
of
the
wicked
are
an
abomination
to
the
Lord
.
Answ.
1.
You
must
distinguish
between
wicked
men
as
actually
wicked
and
going
on
in
the
prosecution
of
their
wickedness
;
and
wicked
men
as
they
have
some
good
in
them
,
or
are
doing
some
good
,
or
are
attempting
a
return
to
God
.
2.
You
must
distinguish
between
real
Prayer
and
seeming
prayer
.
3.
You
must
distinguish
between
full
Acceptance
of
Prayer
,
when
God
delighteth
in
them
,
and
an
Acceptance
only
to
some
particular
end
,
not
intimating
the
Acceptance
of
the
person
with
his
prayer
:
And
between
Acceptance
fully
Promised
(
as
certain
)
and
Acceptance
but
half-promised
(
as
Probable
:
)
And
upon
these
distinctions
I
shall
answer
your
objection
in
the
Conclusions
.
1.
When
wicked
men
pray
God
to
prosper
them
in
their
wickedness
,
yea
or
to
pardon
them
while
they
intend
to
go
on
in
it
,
and
so
to
give
them
an
indulgence
in
sin
;
or
when
they
think
with
a
few
prayers
for
some
Good
which
they
can
endure
,
to
put
by
that
Holiness
which
they
cannot
endure
,
and
so
to
make
a
cloak
for
their
rebellion
,
these
prayers
are
all
an
abomination
to
the
Lord
.
2.
When
men
use
the
words
of
a
Prayer
without
the
desire
of
the
thing
asked
,
this
is
no
Prayer
,
but
equivocally
so
called
,
as
a
carkasse
is
a
man
:
and
therefore
no
wonder
if
God
abhor
that
Prayer
,
which
truly
is
no
Prayer
.
3.
God
hath
not
made
a
full
Promise
,
ascertaining
any
wicked
man
,
while
wicked
,
that
he
will
hear
his
Prayer
:
for
all
such
Promises
are
made
to
Believers
.
4.
God
doth
never
so
hear
an
unbelievers
Prayer
,
as
to
accept
his
person
with
his
Prayer
,
or
to
take
a
complacency
in
them
.
So
much
for
the
Negative
.
Now
for
the
Affirmative
I
add
:
1.
Prayer
is
a
duty
which
God
enjoyned
even
wicked
men
(
I
could
prove
it
by
a
hundred
Scripture
texts
.
)
2.
There
may
be
some
good
desires
in
unbelievers
,
which
they
may
express
in
prayer
,
and
these
God
may
so
far
hear
as
to
grant
them
,
as
he
did
in
part
to
Ahab
.
3.
An
unbeliever
may
lye
under
preparing
Grace
,
and
be
on
his
way
in
returning
towards
God
,
though
yet
he
be
not
come
to
saving
faith
;
and
in
this
state
he
may
have
many
good
desires
,
and
such
Prayers
as
God
will
hear
.
4.
Though
God
have
not
flatly
engaged
himself
to
unbelievers
,
so
as
to
give
them
a
certainty
of
hearing
their
prayers
,
and
giving
them
true
Grace
on
the
improvement
of
their
naturals
,
yet
he
hath
not
only
appointed
them
this
and
other
means
to
get
Grace
,
but
also
given
them
half
promises
,
or
strong
probabilities
of
speeding
,
so
much
as
may
be
a
sufficient
encouragement
to
any
such
sinner
to
call
on
God
and
use
his
Means
.
For
as
he
appointeth
not
any
vain
Means
to
man
,
so
no
man
can
name
that
man
who
did
improve
his
naturals
to
the
utmost
,
and
in
particular
,
sought
God
in
prayer
so
far
as
a
natural
man
may
do
,
who
yet
mist
of
Grace
and
was
rejected
(
This
is
the
true
mean
between
Pelagianisme
and
Antinomianisme
in
this
point
.
)
5.
When
God
calls
unbelievers
to
Prayer
,
he
withall
calls
them
to
Believe
:
and
when
he
works
their
heart
to
Prayer
by
that
call
,
he
usually
withall
works
them
to
Believe
,
or
at
least
towards
believing
.
If
he
that
was
unwilling
to
have
Christ
,
do
pray
God
to
make
him
willing
,
it
is
a
beginning
of
willingness
already
,
and
the
way
to
get
more
willingness
.
In
Prayer
God
useth
to
give
in
the
thing
prayed
for
,
of
this
kinde
.
6.
Prayer
is
the
souls
motion
Godward
:
and
to
say
an
unbeleever
should
not
pray
,
is
to
say
he
should
not
turn
to
God
:
who
yet
saith
to
the
wicked
,
Seek
the
Lord
while
he
may
be
found
,
and
call
upon
him
while
he
is
neer
;
Let
the
wicked
forsake
his
way
,
&c.
Isa.
55.6
,
7.
7.
Prayer
hath
two
parts
,
Desire
is
the
soul
of
it
,
and
Expression
is
the
body
:
the
soul
can
live
separated
from
the
body
,
but
so
cannot
the
body
separated
from
the
soul
:
so
can
Desire
without
Expression
,
but
not
Expression
without
Desire
.
When
our
blind
Antinomians
(
the
great
subverters
of
the
Gospel
,
more
then
the
Law
)
do
rail
against
Ministers
for
perswading
wicked
men
to
Pray
,
they
are
against
us
for
perswading
men
to
Desire
that
they
pray
for
:
Prayer
having
Desire
for
its
soul
.
And
do
not
those
men
deserve
to
be
exterminated
the
Churches
and
societies
of
the
Saints
,
who
dare
say
to
a
wicked
unbeliever
,
Desire
not
Faith
:
Desire
not
to
leave
thy
wickedness
:
Desire
not
Grace
,
or
Christ
,
or
God
:
and
that
will
proclaim
abroad
the
world
(
as
I
have
oft
heard
them
with
zealous
reproaches
,
)
that
our
Ministers
are
Legalists
,
Seducers
,
Ignorant
of
the
Mysteries
of
the
Gospel
,
because
they
perswade
poor
sinners
to
Pray
for
Faith
,
Grace
,
and
Christ
;
that
is
,
to
Desire
these
,
and
to
express
their
Desires
;
which
in
effect
is
to
perswade
them
to
Repent
,
Believe
and
turn
to
God
.
Indeed
if
these
blind
Seducers
had
ever
heard
our
Ministers
perswading
wicked
men
to
Dissemble
and
lye
to
God
,
and
ask
Faith
,
Grace
and
Christ
with
their
tongues
,
but
not
Desire
them
in
their
hearts
,
then
had
they
sufficient
grounds
for
their
reviling
language
(
but
I
have
been
too
long
on
this
.
)
I
may
therefore
boldly
conclude
,
that
they
that
finde
themselves
unbelievers
,
that
is
,
unwilling
to
have
Christ
to
deliver
them
from
sin
,
must
use
this
second
Means
to
get
faith
,
even
earnest
frequent
Prayer
for
it
,
to
God
.
3.
Let
such
also
see
that
they
avoid
wicked
seducing
company
and
occasions
of
sin
:
and
be
sure
that
they
keep
company
with
men
fearing
God
,
especially
joyning
with
them
in
their
holy
duties
.
4.
Lastly
,
Let
such
be
sure
that
they
use
that
Reason
which
God
hath
given
them
,
to
consider
frequently
,
retiredly
,
seriously
of
the
vanity
of
all
those
things
that
steal
away
their
hearts
from
Christ
;
and
of
the
excellency
of
Holiness
,
and
how
blessed
a
state
it
is
,
to
have
nothing
in
us
in
heart
or
life
that
is
displeasing
to
God
,
but
to
be
such
as
he
taketh
full
delight
in
;
also
of
the
certainty
of
the
damnation
of
unbeleevers
,
and
the
intollerableness
of
their
torments
;
and
of
the
certainty
and
unconceivable
greatness
of
Believers
everlasting
Happiness
.
If
wicked
unbelievers
would
but
do
what
they
can
in
daily
,
serious
,
deep
considering
of
these
things
and
the
like
,
they
would
have
no
cause
to
despair
of
obtaining
Faith
and
Sanctification
.
Believing
is
a
Rational
Act
:
God
bids
you
not
to
Believe
any
thing
without
Reason
,
nor
to
Accept
or
Consent
to
any
thing
without
full
Reason
to
cause
you
to
consent
.
Think
then
often
and
soberly
of
those
Reasons
that
should
move
you
to
Consent
,
and
of
the
vanity
of
these
that
hinder
you
from
Consenting
,
and
this
is
Gods
way
for
you
to
obtain
Faith
or
Consent
.
Remember
then
that
when
you
have
understood
and
improved
General
grounds
of
Comfort
(
nay
before
you
can
come
to
any
full
improvement
of
them
,
)
your
next
business
is
to
Believe
:
to
Consent
to
the
Match
with
Christ
,
and
to
Take
him
for
your
Lord
and
Saviour
:
And
this
Duty
must
be
lookt
to
and
performed
,
before
you
look
after
special
Comfort
.
But
I
said
somewhat
of
this
before
under
the
sixth
Head
,
and
therefore
will
say
no
more
now
.
DIRECTION
X.
10.
When
you
have
gone
thus
far
,
your
Soul
is
safe
and
you
are
past
your
greatest
Dangers
,
though
yet
you
are
not
past
your
Fears
:
Your
next
work
therefore
for
Peace
and
Comfort
is
this
,
To
Review
and
take
Notice
of
your
own
Faith
,
and
thence
to
gather
Assurance
of
the
Certainty
of
your
Justification
,
and
Adoption
,
and
right
to
Glory
.
THe
summe
of
this
Direction
lyeth
in
these
things
:
1.
See
that
you
do
not
content
your self
with
the
forementioned
general
Comforts
,
without
looking
after
Assurance
and
special
Comforts
.
The
folly
of
this
I
have
manifested
in
the
third
part
of
my
book
of
Rest
,
about
self-examination
.
2.
See
that
you
dream
not
of
finding
Assurance
and
special
Comfort
from
meer
general
Grounds
:
This
is
the
delusion
of
many
Antinomians
,
and
of
most
of
our
prophane
people
(
who
I
finde
are
commonly
of
the
Antinomian
faith
,
naturally
withouth
teaching
.
)
For
men
to
conclude
that
they
shall
certainly
be
saved
,
meerly
because
God
is
Mercifull
,
or
Christ
is
tender-hearted
to
sinners
,
and
would
not
that
any
should
perish
,
but
all
should
come
to
Repentance
,
or
because
God
delights
not
in
the
death
of
him
that
dieth
,
but
rather
that
he
Repent
and
live
;
or
because
Christ
died
for
them
;
or
because
God
hath
given
Christ
and
Life
in
the
Gospel
to
all
on
Condition
of
believing
;
these
are
all
but
meer
delusions
.
Much
Comfort
,
as
I
have
shewed
you
,
may
be
gathered
from
these
Generals
:
but
no
Certainty
of
Salvation
,
or
special
Comfort
can
be
gathered
from
them
alone
.
3.
See
that
you
reject
the
Antinomian
doctrine
or
dotage
,
which
would
teach
you
to
reject
the
tryal
and
judging
of
your
state
by
signes
of
Grace
in
your self
,
and
tell
you
that
it
is
only
the
Spirit
that
must
Assure
,
by
witnessing
your
Adoption
.
I
will
further
define
this
Caution
,
when
I
have
added
the
rest
.
4.
And
on
the
other
extream
,
do
not
run
to
Marks
unseasonably
,
but
in
the
order
here
laid
down
.
5.
Nor
do
not
trust
to
unsafe
Marks
.
6.
And
therefore
do
not
look
at
too
many
;
for
the
true
ones
,
are
but
few
.
I
do
but
name
these
things
to
you
,
because
I
have
fullyer
handled
them
in
my
book
of
Rest
,
whether
I
must
refer
you
.
And
so
I
return
to
the
third
Caution
.
I
have
in
the
forementioned
Book
told
you
,
what
the
Office
of
the
Spirit
is
in
Assuring
us
,
and
what
the
use
of
Marks
are
.
The
Spirit
witnesseth
first
Objectively
,
and
so
the
Spirit
and
Marks
are
all
one
.
For
it
is
the
Spirit
dwelling
in
us
that
is
the
witness
or
proof
that
we
are
Gods
sons
:
for
he
that
hath
not
his
Spirit
is
none
of
his
:
and
the
Spirit
is
not
discerned
by
us
in
its
essence
,
but
in
its
workings
:
and
therefore
,
to
discern
these
workings
is
to
discern
the
Spirit
:
and
these
workings
are
the
Marks
that
we
speak
of
:
so
that
the
Spirit
witnesseth
our
sonship
,
as
a
reasonable
soul
witnesseth
that
you
are
a
man
and
not
a
beast
.
You
find
by
the
Acts
of
Reason
that
you
have
a
Reasonable
soul
,
and
then
you
know
that
having
a
Reasonable
soul
,
you
are
certainly
a
man
:
So
you
finde
by
the
works
or
fruits
of
the
Spirit
,
that
you
have
the
Spirit
,
(
that
is
,
by
Marks
:
and
Paul
enumerates
the
fruits
of
the
Spirit
to
that
end
)
and
then
by
finding
that
you
have
the
Spirit
,
you
may
certainly
know
that
you
are
the
child
of
God
.
2.
Also
,
as
the
Reasonable
soul
is
its
own
discerner
by
the
help
of
the
body
(
while
it
is
in
it
)
and
so
witnesseth
our
Humanity
effectively
as
well
as
objectively
(
but
first
in
order
objectively
and
next
effectively
:
)
so
doth
the
Spirit
effectively
discover
it self
to
the
soul
,
by
illuminating
us
to
discern
it
,
and
exciting
us
to
search
,
and
giving
us
that
spiritual
tast
and
feeling
of
its
workings
,
and
so
of
its
presence
,
by
which
it
is
best
known
.
But
still
it
witnesseth
objectively
first
;
and
its
effective
witnessing
,
is
but
the
causing
us
to
discern
its
objective
witness
.
Or
(
to
speak
more
plainly
,
)
The
Spirit
witnesseth
first
and
principally
by
giving
us
those
Graces
and
workings
which
are
our
Marks
;
and
then
secondly
,
by
helping
us
to
finde
and
feel
those
workings
or
Marks
in
our selves
;
and
then
lastly
by
raising
Comforts
in
the
soul
upon
that
discovery
.
Take
heed
therefore
of
expecting
any
such
inward
witness
of
the
Spirit
,
as
some
expect
,
viz.
a
discovery
of
your
Adoption
directly
without
first
discovering
the
signes
of
it
within
you
;
as
if
by
an
inward
voice
he
should
say
to
you
,
Thou
art
a
childe
of
God
,
and
thy
sins
are
pardoned
.
This
that
I
described
to
you
,
is
the
true
witness
of
the
Spirit
.
This
mistake
is
so
dangerous
,
that
I
had
thought
to
have
made
it
a
peculiar
Direction
by
it self
to
warn
you
of
it
:
but
now
I
have
gone
so
far
I
will
dispatch
it
here
.
Two
dangerous
consequents
I
finde
do
follow
this
unwarrantable
expectation
of
the
first
immediate
efficient
Revelation
that
we
are
Adopted
.
1.
Some
poor
souls
have
languished
in
doubtings
and
trouble
of
minde
almost
all
their
daies
,
in
expectation
of
such
a
kinde
of
witness
as
the
Spirit
useth
not
to
give
:
when
in
the
mean
time
they
have
other
sufficient
means
of
Comfort
,
and
knew
not
how
to
improve
them
;
yea
they
had
the
true
witness
of
the
Spirit
in
his
inhabitation
and
holy
workings
,
and
did
not
know
it
;
but
run
as
Samuel
did
to
Eli
,
not
knowing
the
voice
of
God
:
and
look
for
the
Spirits
testimony
when
they
had
it
,
as
the
Jews
for
Elias
and
the
Messias
.
2.
Others
do
more
dangerously
erre
,
by
taking
the
strong
conceit
of
their
own
phantasie
for
the
witness
of
the
Spirit
.
As
soon
as
they
do
but
entertain
the
opinion
that
it
must
be
such
a
witness
of
the
Spirit
,
without
the
use
of
Marks
,
that
must
Assure
men
of
their
Adoption
,
presently
they
are
confident
that
they
have
that
witness
themselves
.
It
is
scarce
likely
to
be
Gods
Spirit
that
is
so
ready
upon
the
meer
change
of
an
opinion
:
The
devil
useth
to
do
as
much
to
cherish
presumption
,
as
to
destroy
true
faith
and
Assurance
.
It
is
a
shrewd
signe
that
our
perswasions
of
our
truth
of
Grace
is
a
delusion
,
when
we
finde
the
devil
a
friend
to
it
,
and
helping
it
on
:
and
it
is
a
probable
signe
it
is
a
good
perswasion
,
when
we
finde
the
devil
an
enemy
to
it
,
and
still
troubling
us
,
and
endeavouring
our
disquiet
.
And
here
I
remember
the
scruple
that
troubleth
some
about
the
spirit
of
bondage
,
and
the
spirit
of
Adoption
.
But
you
must
understand
that
by
the
spirit
of
bondage
,
is
meant
,
that
spirit
,
and
those
operations
on
the
soul
which
the
Law
of
Works
did
naturally
beget
in
those
that
were
under
it
;
which
was
,
to
be
partly
in
bondage
to
a
task
of
Ceremonious
duties
,
and
partly
to
the
Curse
,
and
obligation
to
Punishment
for
disobedience
,
without
any
Power
to
Justifie
:
They
were
said
therefore
to
be
in
bondage
to
the
Law
;
and
the
Law
was
said
to
be
a
Yoak
which
neither
they
nor
their
fathers
were
able
to
bear
,
Acts
15.
And
by
the
spirit
of
Adoption
is
meant
,
1.
That
spirit
,
or
those
qualifications
and
workings
in
their
souls
,
which
by
the
Gospel
God
giveth
only
to
his
sons
:
2.
And
which
raise
in
us
some
child-like
affections
to
God
,
enclining
us
in
all
our
wants
to
run
to
him
in
Prayer
as
to
a
Father
,
and
to
make
our
moan
to
him
,
and
open
our
griefs
,
and
cry
for
redress
,
and
look
to
him
and
depend
on
him
as
a
childe
on
the
father
.
This
spirit
of
Adoption
you
may
have
,
and
yet
not
be
certain
of
Gods
special
Love
to
you
.
The
knowledge
only
of
his
general
Goodness
and
Mercy
,
may
be
a
means
to
raise
in
you
true
child-like
affections
.
You
may
know
God
to
have
fatherly
inclinations
to
you
,
and
yet
doubt
whether
he
will
use
you
as
a
childe
,
for
want
of
Assurance
of
your
own
sincerity
.
And
you
may
hope
God
is
your
father
,
when
yet
you
may
apprehend
him
to
be
a
displeased
angry
father
,
and
so
he
may
be
more
your
terror
then
your
comfort
.
Are
not
you
ready
in
most
of
your
fears
,
and
doubts
,
and
troubles
,
to
go
to
God
before
all
other
for
relief
?
and
doth
not
your
heart
sigh
and
groan
to
him
when
you
can
scarcely
speak
?
Doth
not
your
troubled
spirit
there
finde
its
first
vent
?
and
say
,
Lord
,
kill
me
not
:
forsake
me
not
:
my
life
is
in
thy
hands
:
O
soften
this
hard
heart
,
make
this
carnal
minde
more
spiritual
!
O
be
not
such
a
stranger
to
my
soul
▪
Woe
to
me
that
I
am
so
ignorant
of
thee
!
so
disaffected
to
thee
!
so
backward
and
disinclined
to
holy
communion
with
thee
!
Woe
to
me
that
I
can
take
no
more
pleasure
in
thee
!
and
am
s●
mindless
and
disregardfull
of
thee
!
O
that
thou
wouldst
stir
up
in
me
more
lively
desires
,
and
workings
of
my
soul
toward
thee
!
and
suffer
me
not
to
lye
at
such
a
distance
from
thee
.
Are
not
such
as
these
the
breathings
of
your
spirit
▪
why
these
are
child-like
breathings
after
God!
this
is
crying
Abba
,
Father
.
This
is
the
work
of
the
spirit
of
Adoption
,
even
when
you
fear
God
will
cast
you
off
.
You
much
mistake
(
and
those
that
tell
you
so
,
)
if
you
think
that
the
spirit
of
Adoption
lieth
only
in
a
perswasion
that
you
are
Gods
childe
,
or
that
you
may
not
have
the
spirit
of
Adoption
without
such
a
perswasion
of
Gods
Adopting
you
.
For
God
may
Adopt
you
,
and
give
you
that
spirit
which
he
gives
only
to
his
children
,
and
possess
you
with
true
filial
affections
towards
him
,
before
ever
you
know
your self
to
be
Adopted
;
much
more
,
though
you
may
have
frequent
returning
doubts
of
your
Adoption
.
Having
thus
shewed
you
how
far
you
may
expect
the
Witness
of
the
Spirit
,
and
how
far
you
may
and
must
make
use
of
Marks
,
and
Qualifications
or
Actions
of
your
own
,
for
the
obtaining
of
Assurance
and
setled
Peace
;
I
shall
add
an
Answer
to
the
Principal
Objections
of
the
Antinomians
against
this
.
Object
.
(
They
say
)
This
is
to
draw
men
from
Christ
to
themselves
,
and
from
the
Gospel
to
the
Law
:
to
lay
their
Comforts
and
build
their
Peace
upon
any
thing
in
themselves
,
is
to
forsake
Christ
and
make
themselves
their
own
Saviours
:
and
those
Teachers
that
perswade
them
to
this
,
are
Teachers
of
the
Law
,
and
false
Prophets
,
who
draw
men
from
Christ
to
themselves
.
All
our
own
Righteousness
is
as
a
menstruous
cloth
,
and
our
best
works
are
sin
,
and
therefore
we
may
not
take
up
our
Assurance
or
Comforts
from
them
.
We
shall
be
alwayes
at
uncertainties
,
and
at
a
loss
,
or
unconstant
,
up
and
down
in
our
Comforts
,
as
long
as
we
take
them
from
any
signes
in
our selves
.
Also
our
own
Graces
are
Imperfect
,
and
therefore
unfit
to
be
the
Evidences
for
our
Assurance
.
Answ.
Because
I
am
not
now
purposely
confuting
the
Antinomians
,
but
only
fore-arming
you
against
their
assaults
;
I
shall
no●
therefore
give
you
half
that
I
should
otherwise
say
,
for
the
Explication
of
this
Point
,
and
the
Confutation
of
their
Errors
;
but
only
so
much
as
is
necessary
to
your
preservation
▪
Which
I
do
,
because
they
pretend
to
be
th●
only
Preachers
of
free
Grace
,
and
the
onl●
right
Comforters
of
troubled
Consciences
;
&
because
they
have
written
so
many
books
to
that
end
,
which
if
they
fall
into
your
hand
may
seem
so
specious
,
as
that
you
may
nee●
some
preservative
.
I
suppose
you
remember
what
I
have
taught
you
so
oft
,
concerning
the
difference
of
the
Law
of
Works
,
and
the
Law
or
Covenant
of
Grace
,
with
their
different
Conditions
.
Upon
which
supposition
I
explicate
the
point
thus
.
1.
No
man
may
look
at
his
own
Graces
or
Duties
as
his
Legal
Righteousness
;
that
is
,
such
as
for
which
the
Law
of
Works
will
pronounce
him
Righteous
.
2.
Nor
yet
may
he
take
them
for
part
of
his
Legal
Righteousness
,
in
conjunction
with
Christs
Righteousness
,
as
the
other
part
:
but
here
we
must
go
wholly
out
of
our selves
,
and
deny
and
disclaim
all
such
Righteousness
of
our
own
.
We
have
no
Works
,
which
make
the
Reward
to
be
not
of
Grace
but
of
Debt
,
3.
We
must
not
once
think
that
our
Graces
,
Duties
or
sufferings
,
can
make
satisfaction
to
Gods
Justice
for
our
sin
and
unrighteousness
:
nor
yet
that
they
are
any
part
of
that
satisfaction
.
Here
we
ascribe
all
●o
Christ
who
is
the
only
Sacrifice
and
Ransome
.
4.
Nor
must
we
think
that
our
Duties
or
Graces
are
properly
Meritorious
:
this
●lso
is
to
be
left
as
the
sole
honour
of
Christ
.
●
.
Yet
that
we
may
and
must
raise
our
As●urance
and
Comforts
from
our
own
Gra●es
and
Duties
,
shall
appear
in
these
clear
Reasons
following
,
which
shew
also
the
Grounds
on
which
we
may
do
it
.
1.
Pardon
,
Justification
and
Adoption
,
and
Salvation
,
are
all
Given
to
us
in
the
Gospel
only
Conditionally
(
if
we
believe
:
)
and
the
Condition
is
an
act
,
or
rather
several
acts
of
our
own
.
Now
till
the
Condition
be
performed
,
no
man
can
have
any
Certainty
that
the
Benefit
shall
be
his
:
nor
can
he
by
any
other
means
(
ordinarily
)
be
certain
of
the
Benefit
,
but
by
that
which
ascertaineth
him
that
he
hath
performed
the
Condition
.
God
saith
,
He
that
Believeth
shall
be
saved
:
No
man
can
know
then
that
he
shall
be
saved
till
he
first
know
that
he
Believeth
.
Else
he
should
know
either
contrary
to
that
which
is
written
,
or
more
then
that
which
is
written
:
And
Justification
and
Adoption
should
be
given
some
other
way
then
by
the
Gospel
Promise
(
for
that
Promise
giveth
them
only
Conditionally
,
and
so
suspendeth
the
actual
right
,
upon
the
performance
of
the
Condition
:
)
But
if
any
can
shew
any
other
way
by
which
God
maketh
over
pardon
and
Adoption
,
besides
the
Gospel
promise
,
let
them
do
it
;
but
I
will
not
promise
suddenly
to
believe
them
;
for
it
was
never
yet
shewed
as
I
know
of
.
Also
,
if
men
must
not
look
a●
their
own
performance
of
the
Condition
,
to
prove
their
right
to
the
benefit
,
then
eithe●
all
or
none
must
believe
that
they
have
tha●
right
.
For
the
Promise
saith
,
He
that
Believet●
shall
be
saved
.
And
this
is
a
promise
of
Lif●
conditionally
to
all
.
If
all
must
believe
that
they
shall
be
saved
,
then
most
of
the
world
must
believe
a
lye
.
If
the
true
believer
may
not
therefore
conclude
that
he
shall
be
saved
,
because
he
performeth
the
condition
of
the
promise
,
then
no
man
may
believe
it
.
And
for
that
absolute
Promise
of
the
new
Heart
,
no
man
can
,
or
may
believe
that
it
is
his
,
till
he
have
that
new
heart
which
it
promiseth
;
that
is
,
till
it
be
fulfilled
:
For
there
is
no
Mark
by
which
a
man
can
know
whether
that
Promise
belong
to
him
or
no
,
before-hand
:
and
if
all
should
believe
that
it
belongs
to
them
,
most
would
finde
it
false
.
2.
God
hath
not
Redeemed
us
by
his
Son
to
be
Lawless
:
To
be
without
Law
is
to
be
without
Government
.
We
are
without
the
Law
(
that
is
,
of
Works
,
or
of
Moses
,
)
but
not
without
Law
;
Jesus
Christ
is
our
Ruler
,
and
he
hath
made
us
a
Law
of
Grace
;
an
easie
yoak
,
and
commands
that
are
not
grievous
.
This
Law
hath
Precepts
,
Promises
and
threats
:
it
must
needs
be
either
obeyed
or
disobeyed
:
and
so
the
paenalty
must
be
due
or
not
due
;
and
the
Reward
due
or
not
due
.
He
that
performs
the
condition
,
and
so
to
whom
the
reward
is
due
and
not
the
paenalty
,
is
Righteous
in
the
sense
of
this
Law
.
As
when
we
are
accused
to
be
sinners
against
the
Law
of
Works
,
and
so
to
deserve
the
paenalty
of
that
Law
,
we
must
confess
all
,
and
plead
the
Righteousness
of
Christs
satisfaction
,
for
our
Justification
:
so
when
we
are
accused
to
be
final
unbelievers
or
impenitent
,
and
so
not
to
have
performed
the
conditions
of
the
new
Covenant
,
we
must
be
Justified
by
our
own
Faith
and
Repentance
,
the
performance
of
that
condition
;
and
must
plead
,
Not
guilty
:
And
so
far
our
own
Acts
are
our
Evangelical
Righteousness
;
and
that
of
such
necessity
,
that
without
it
no
man
can
have
part
in
Christs
Righteousness
,
nor
be
saved
.
I
would
desire
any
man
else
to
tell
me
,
what
else
he
will
plead
at
Judgement
,
when
the
Accuse●
chargeth
him
(
or
if
he
do
so
charge
him
)
with
final
unbelief
:
will
he
confess
it
,
and
say
,
Christ
hath
Believed
and
Repented
for
me
that
is
as
much
as
to
say
,
Christ
was
a
Believer
for
Infidels
,
that
he
might
save
Infidels
▪
All
false
.
If
he
will
not
say
thus
(
and
lying
will
do
no
good
)
then
must
he
plead
his
own
Believing
and
Repenting
as
his
Righteousness
in
opposition
to
that
Accusation
▪
And
if
it
be
of
such
use
then
,
and
be
called
a
hundred
times
in
Scripture
,
our
Righteousness
,
and
we
Righteous
for
it
,
then
doubtless
we
may
accordingly
try
by
it
now
,
whether
we
shall
then
be
able
to
come
off
and
be
Justified
,
or
no
;
and
so
may
build
our
comfort
on
it
.
3.
Conscience
is
a
Witness
and
Judge
within
us
;
and
doth
as
under
God
Accuse
and
Condemn
,
or
Excuse
and
Acquit
:
Now
if
Conscience
must
absolve
us
only
so
far
as
we
are
Innocent
,
or
do
well
,
or
are
qualified
with
Grace
;
then
it
is
impossible
but
these
our
Qualifications
and
Actions
should
be
some
ground
of
our
Comfort
.
See
Acts
24.16
.
and
23.1
.
Rom.
2.15
,
16.
4.
Those
which
are
our
Graces
and
Works
,
as
we
are
the
Subjects
and
Agents
,
are
the
Graces
and
Works
of
God
,
of
Christ
,
of
the
holy
Ghost
dwelling
in
us
.
If
therefore
we
may
not
Rejoice
in
our
own
Works
,
or
Graces
,
then
we
may
not
Rejoice
in
the
Works
or
Guifts
of
God
,
Christ
or
the
holy
Ghost
.
And
5.
Our
Graces
are
the
spiritual
Life
or
Health
of
the
soul
,
and
our
holy
actions
are
the
vital
operations
.
Now
Life
and
Health
are
necessary
Rejoycing
,
delighting
things
of
themselves
:
and
vital
Actions
,
are
necessarily
pleasant
and
delectable
.
6.
Our
Graces
and
holy
Actions
must
needs
Rejoice
us
in
respect
of
their
Objects
.
For
the
object
of
our
Love
,
Trust
,
Hope
,
Meditation
,
Prayer
,
Conference
,
&c.
is
God
himself
,
and
the
Lord
Jesus
,
and
the
Joyes
of
Heaven
.
And
how
can
such
Actions
choose
but
Rejoice
us
!
7.
Yea
Rejoicing
it self
,
and
Delighting
our selves
in
God
,
is
not
only
one
part
of
our
Duty
,
but
that
great
Duty
wherein
lieth
the
height
of
our
Christianity
:
And
how
vain
a
speech
is
it
,
to
say
,
that
we
may
not
take
up
our
Comforts
from
our
own
works
,
nor
Rejoice
in
any
thing
of
our
own
;
when
even
Rejoicing
it self
,
and
Delighting
,
and
Comforting
our selves
is
one
part
of
our
Duty
?
8.
As
God
in
Christ
is
the
chief
object
and
ground
of
our
Comfort
(
so
that
we
must
Rejoice
in
nothing
but
God
,
and
the
Cross
of
Christ
,
in
that
kinde
,
or
in
coordination
with
them
,
)
so
it
is
the
office
of
every
Grace
and
holy
Work
,
and
Ordinance
,
and
Means
,
to
be
subservient
to
Christ
,
either
for
the
attaining
of
Christ
,
or
applying
his
merits
,
or
they
are
the
effects
of
his
merits
.
Now
if
we
must
Love
and
Rejoice
in
Christ
principally
,
then
must
we
needs
Love
and
Rejoice
in
all
those
things
that
stand
in
a
necessary
subordination
to
him
,
in
their
places
.
And
therefore
to
say
,
We
must
Rejoice
in
Christ
only
and
therefore
not
in
any
Graces
or
Duties
of
our
own
;
is
as
wife
as
if
a
wife
should
cast
her
husbands
cloathes
and
meat
out
of
doors
,
and
say
,
You
charged
me
to
admit
none
into
my
chamber
but
your self
:
Or
as
if
a
Physitian
,
having
told
his
patients
,
I
will
cure
you
,
if
you
will
trust
me
only
for
the
cure
;
thereupon
the
Patients
should
cast
away
his
Medicines
,
and
shut
the
doors
against
his
servants
and
Apothecary
and
say
,
We
must
trust
none
but
the
Physitian
.
9.
All
the
failings
of
our
Duties
are
pardoned
,
and
they
Accepted
in
Christ
;
and
therefore
we
may
Rejoice
in
them
.
10.
Our
Duties
have
a
double
tendency
to
our
salvation
:
1.
As
the
Condition
to
which
God
hath
promised
it
as
the
Crown
and
Reward
(
in
a
hundred
texts
of
Scripture
;
)
And
may
we
not
Comfort
our selves
in
that
which
God
promiseth
Heaven
to
?
2.
As
a
Natural
means
to
our
obedience
,
and
further
perfection
(
as
Watchfulness
,
Meditation
,
&c.
tend
to
destroy
sin
:
)
as
Paul
saith
to
Timothy
,
Take
heed
to
thy self
and
to
thy
Doctrine
,
and
in
so
doing
thou
shalt
both
save
thy self
and
them
that
hear
the●
,
1
Tim.
4.16
.
And
may
we
not
take
Comfort
in
that
which
tends
to
save
our
own
and
our
brethrens
souls
?
11.
We
shall
be
Judged
according
to
our
Works
:
therefore
we
must
judge
our selves
according
to
our
Works
;
and
so
must
judge
our
state
good
or
bad
according
to
our
works
:
for
can
man
judge
by
a
righter
way
then
God
will
?
At
least
is
it
not
lawfull
for
man
to
judge
as
God
doth
?
12.
We
must
judge
of
others
in
probability
according
to
their
external
works
,
even
the
tree
by
the
fruits
:
therefore
we
must
judge
of
our selves
in
certainty
according
to
our
internal
and
external
works
together
(
which
we
may
certainly
know
.
)
13.
If
we
may
not
Rejoice
in
any
of
our
Graces
,
then
we
may
not
be
Thankfull
for
them
:
for
Thanks
is
accompanied
with
Joy
:
but
we
must
be
Thankfull
.
14.
If
we
may
not
Rejoice
in
our
Duties
,
we
may
not
Repent
or
sorrow
for
the
neglect
of
them
;
and
if
we
may
not
Rejoice
in
our
Graces
,
we
may
not
lament
the
want
of
them
(
for
these
are
as
the
two
ends
of
the
balance
,
that
one
goes
down
when
the
other
goes
up
;
or
as
day
and
night
,
light
and
darkness
.
)
But
the
consequent
is
intollerable
.
15.
This
would
overthrow
all
Religion
.
For
what
a
man
cannot
Rejoice
in
,
he
cannot
Love
,
he
cannot
esteem
,
regard
,
be
carefull
to
obtain
,
be
fearfull
of
losing
,
&c.
16.
God
delighteth
in
our
Graces
and
holy
Duties
,
and
is
well
pleased
with
them
:
and
therefore
it
is
lawfull
and
needfull
that
we
do
as
God
doth
,
Jer.
9.24
.
Heb.
11.5
.
Abels
sacrifice
by
faith
obtained
testimony
that
he
pleased
God
,
Heb.
13.16
.
To
do
good
and
to
communicate
forget
not
,
for
with
such
sacrifice
God
is
well
pleased
.
17.
The
Saints
of
God
have
not
only
tried
themselves
by
their
Graces
and
Duties
,
and
commanded
others
to
try
by
them
,
but
have
Gloried
and
Rejoiced
in
their
Duties
and
sufferings
,
2
Cor.
1.12
.
This
is
our
Rejoicing
,
the
Testimony
of
our
Conscience
,
that
in
simplicity
and
godly
sincerity
we
have
had
our
conversation
among
you
.
Acts
5.41
.
They
gloried
that
they
were
counted
worthy
to
suffer
for
Christ
,
Rom.
15.17
.
I
have
therefore
whereof
I
may
glory
in
Jesus
Christ
,
in
those
things
which
pertain
to
God
.
Rom.
5.3
.
We
glory
in
tribulation
,
&c.
2
Cor.
12.6
,
9.
Though
I
should
desire
to
glory
,
I
should
not
be
a
fool
:
I
glory
in
mine
infirmities
.
Jer.
9.24
.
Let
him
that
glorieth
glory
in
this
,
that
he
understandeth
and
knoweth
me
.
1
Cor.
9.15
.
I
had
rather
die
then
any
should
make
my
glorying
void
.
Gal.
6.4
.
Let
every
man
prove
his
own
work
▪
so
shall
he
have
Rejoicing
in
himself
alone
,
and
not
in
another
.
18.
Scripture
nameth
many
of
our
own
Graces
and
Duties
,
as
the
certain
Marks
of
our
Justification
and
right
to
Glory
:
Even
Christ
with
his
own
mouth
gives
us
many
:
Matth.
6.21
.
Where
your
treasure
is
,
there
will
your
heart
be
also
.
Joh.
3.20
.
He
that
doth
evil
hateth
the
light
,
&c.
but
he
that
doth
good
cometh
to
the
light
,
that
,
&c.
Mat.
5.
is
full
of
such
.
Blessed
are
the
poor
in
spirit
,
the
pure
in
heart
,
&c.
19.
We
may
Rejoice
in
other
mens
good
Works
and
Graces
(
and
do
,
if
we
be
true
Christians
,
)
therefore
in
our
own
.
20.
We
may
Rejoice
in
Gods
outward
Mercies
;
therefore
much
more
in
inward
,
and
such
as
accompany
salvation
.
All
these
Arguments
prove
that
we
may
take
up
our
Comfort
from
our
own
Gracious
Qualifications
and
Actions
(
not
in
opposition
to
Christ
,
but
in
subordination
to
him
:
)
and
most
of
them
prove
that
we
may
fetch
our
Assurance
of
salvation
from
them
,
as
undoubted
Evidences
thereof
.
I
have
said
the
more
in
Answer
to
these
Objections
,
1.
Because
never
any
came
with
fairer
pretences
of
exalting
Christ
,
and
maintaining
the
honour
of
his
Righteousness
and
free
Grace
,
and
of
denying
our selves
and
our
own
Righteousness
.
2.
And
yet
few
Doctrines
more
dishonour
Christ
,
and
destroy
the
very
substance
of
all
Religion
.
Even
as
if
a
man
should
cry
down
him
that
would
Praise
and
commend
Obedience
to
the
King
,
and
say
,
You
must
Praise
nothing
but
the
King
:
so
do
these
cry
down
our
looking
at
and
Rejoicing
in
our
Love
to
Christ
,
and
our
Thankfulness
to
him
,
and
our
Obedience
,
and
all
under
pretence
of
honouring
him
.
Nay
they
will
not
have
us
Rejoice
in
one
part
of
Christs
salvation
(
his
saving
us
from
the
power
of
sin
,
and
his
sanctifying
us
,
)
under
pretence
that
we
dishonour
the
other
part
of
his
salvation
(
his
Justifying
us
.
)
If
ever
Satan
transformed
himself
into
an
Angel
of
Light
,
and
his
Ministers
into
Ministers
of
Light
,
it
is
in
the
mistakes
of
the
Antinomians
:
and
no
people
in
the
world
(
except
carnal
Libertines
,
whom
this
doctrine
fits
to
a
hair
)
are
in
more
danger
of
them
,
then
poor
doubting
Christians
under
trouble
of
Conscience
:
specially
if
they
be
not
judicious
,
and
skill'd
in
the
Doctrine
of
Christ
.
For
the
very
pretence
of
extolling
Christ
and
free
Grace
will
take
much
with
such
:
and
any
New-way
will
sometime
seem
to
give
them
Comfort
,
upon
the
very
novelty
and
sudden
change
.
Having
thus
proved
that
you
may
and
must
fetch
your
special
Comfort
and
Assurance
from
Evidences
,
and
that
your
first
Evidence
is
your
Faith
,
I
shall
open
this
fullier
under
the
next
Direction
.
DIRECTION
XI
.
11.
In
the
Trial
of
your
State
,
Be
sure
that
you
make
use
of
Infallible
signs
of
Sincerity
,
and
take
not
those
for
certain
which
are
not
.
ANd
to
that
end
remember
what
I
said
before
,
that
you
must
well
understand
wherein
the
Nature
of
saving
Faith
,
and
so
of
all
saving
Grace
doth
consist
.
And
when
you
understand
this
,
write
it
down
in
two
or
three
lines
:
and
both
at
your
first
trial
,
and
afterward
when
ever
any
doubts
do
drive
you
to
a
Review
of
your
Evidences
,
still
have
recourse
only
to
those
Signs
.
and
try
by
them
.
What
these
Signs
are
,
I
have
shewed
you
so
fully
in
the
forecited
place
in
my
book
of
Rest
,
that
I
shall
say
but
little
now
.
Remember
that
Infallible
signs
are
very
few
;
and
that
whatsoever
is
made
the
condition
of
salvation
,
that
is
the
most
Infallible
evidence
of
our
salvation
,
and
therefore
the
fittest
Mark
to
try
by
:
And
therefore
Faith
in
God
the
Father
and
the
Redeemer
,
is
the
main
Evidence
.
But
because
I
have
elsewhere
shewed
you
,
that
this
Faith
is
comprehensive
of
Love
,
Gratitude
,
Resolution
to
Obey
and
Repentance
;
let
me
more
particularly
open
it
to
help
you
in
the
Triall
.
To
prove
any
Grace
to
be
saving
,
it
is
necessary
that
you
prove
that
salvation
is
fully
promised
to
him
that
hath
it
.
Now
if
you
will
know
what
it
is
that
hath
this
promise
;
I
will
tell
you
,
1.
As
to
the
Object
.
2.
The
Act.
3.
The
degree
or
modification
of
the
Act.
For
all
these
three
must
be
enquired
after
if
you
will
get
Assurance
.
1.
The
Object
is
principally
God
and
the
Redeemer
Christ
:
And
secondarily
the
Benefits
given
by
Christ
:
and
under
that
,
the
means
to
attain
the
principal
Benefits
,
&c.
2.
The
Act
hath
many
Names
drawn
from
Respective
and
Modall
differences
in
the
Object
;
as
Faith
,
Desire
,
Love
,
choosing
,
Accepting
,
Receiving
,
Consenting
,
&c.
But
properly
all
are
comprised
in
one
word
,
Willing
.
The
Understandings
high
estimation
of
God
,
and
Christ
,
and
Grace
,
is
a
Principal
part
of
true
saving
Grace
;
but
yet
it
is
difficult
and
scarce
possible
to
judge
of
your self
by
it
rightly
,
but
only
as
it
discovers
it self
by
prevailing
with
the
Will
.
3.
The
Degree
of
this
Act
must
be
such
,
as
ordinarily
prevaileth
against
its
contrary
:
I
mean
,
both
the
contrary
Object
,
and
the
contrary
Act
to
the
same
Object
.
But
because
I
doubt
School-termes
do
obscure
my
meaning
to
you
(
though
they
are
necessary
for
exactness
)
I
will
express
the
nature
of
saving
Grace
in
two
or
three
Marks
as
plain
as
I
can
.
1.
Are
you
heartily
willing
to
take
God
for
your
Portion
,
and
had
you
rather
Live
with
him
in
Glory
,
in
his
favour
and
fullest
Love
,
with
a
soul
perfectly
cleansed
from
all
sin
,
and
never
more
to
offend
him
,
Rejoicing
with
his
Saints
in
his
everlasting
praises
;
than
to
enjoy
the
delights
of
the
flesh
on
earth
,
in
a
way
of
sin
,
and
without
the
favour
of
God
?
2.
Are
you
heartily
willing
to
take
Jesus
Christ
as
he
is
offered
in
the
Gospel
?
that
is
,
to
be
your
only
Saviour
and
Lord
,
to
give
you
pardon
by
his
bloudshed
,
and
to
sanctifie
you
by
his
Word
and
Spirit
,
and
to
govern
you
by
his
Laws
?
(
Because
this
General
containeth
and
implieth
several
Particulars
,
I
will
express
them
distinctly
.
)
Here
it
is
supposed
that
you
know
this
much
following
of
the
nature
of
his
Laws
:
For
to
be
Willing
to
be
Ruled
by
his
Laws
in
General
,
and
utterly
Unwilling
when
it
comes
to
particulars
,
is
no
true
Willingness
or
subjection
.
1.
You
must
know
that
his
Laws
reach
both
to
heart
and
outward
actions
.
2.
That
they
command
a
holy
,
spiritual
,
heavenly
life
.
3.
That
they
command
things
so
cross
and
unpleasing
to
the
flesh
,
that
the
flesh
will
be
still
murmuring
and
striving
against
obedience
:
Particularly
1.
They
command
things
quite
cross
to
the
inclinations
of
the
flesh
:
as
to
forgive
Wrongs
,
to
Love
Enemies
,
to
forbear
Malice
and
Revenge
,
to
restrain
and
mortifie
Lust
and
Passion
;
to
abhor
and
mortifie
Pride
,
and
be
low
in
our
own
eyes
,
and
humble
and
meek
in
spirit
.
2.
They
command
things
that
cross
the
interest
of
the
flesh
and
its
inclination
both
together
:
I
mean
,
which
will
deprive
it
of
its
enjoyments
,
and
bring
it
to
some
suffering
:
As
,
to
perform
Duties
even
when
they
lay
us
open
to
disgrace
,
and
shame
,
and
reproach
in
the
world
;
and
to
deny
our
credit
,
rather
then
forsake
Christ
or
our
duty
:
to
obey
Christ
in
doing
what
he
commandeth
us
,
though
it
would
hazard
or
certainly
lose
our
wealth
,
friends
,
liberty
and
life
it self
;
forsaking
all
,
rather
then
to
forsake
him
:
to
give
to
the
poor
,
and
other
good
uses
,
and
that
liberally
according
to
our
abilities
:
to
deny
the
flesh
all
forbidden
pleasures
,
and
make
not
provision
to
satisfie
its
lusts
,
but
to
crucifie
the
flesh
with
the
affections
and
lusts
thereof
:
and
in
this
combate
to
hold
on
to
the
end
and
to
overcome
.
These
are
the
Laws
of
Christ
;
which
you
must
know
,
before
you
can
determine
whether
you
are
indeed
unfeignedly
willing
to
obey
them
.
Put
therefore
these
further
questions
to
your self
,
for
the
trial
of
your
willingness
to
be
ruled
by
Christ
according
to
his
Laws
.
3.
Are
you
heartily
willing
to
live
in
the
performance
of
those
holy
and
spiritual
Duties
of
heart
and
life
,
which
God
hath
absolutely
commanded
you
?
and
are
you
heartily
sorry
that
you
perform
them
no
better
?
with
no
more
cheerfulness
,
delight
,
success
and
constancy
?
4.
Are
you
so
throughly
convinced
of
the
worth
of
everlasting
Happiness
,
and
the
intollerableness
of
everlasting
misery
,
and
the
truth
of
both
,
and
of
the
soveraignty
of
God
the
Father
and
Christ
the
Redeemer
,
and
your
many
engagements
to
him
,
and
of
the
necessity
and
good
of
obeying
,
and
the
evil
of
sinning
;
that
you
are
truly
willing
,
that
is
,
have
a
setled
resolution
,
to
cleave
t●
Christ
and
obey
him
,
in
the
deerest
,
most
disgracefull
,
painfull
,
hazardous
,
flesh-displeasing
Duties
;
even
though
it
should
cost
you
the
loss
of
all
your
worldly
enjoyments
,
and
your
life
?
5.
Doth
this
willingness
or
resolution
already
so
far
prevail
in
your
heart
and
life
,
against
all
the
Interest
and
Temptations
of
the
world
,
the
devil
and
your
flesh
,
that
you
do
ordinarily
practise
,
the
most
strict
and
holy
,
the
most
self-denying
,
costly
and
hazardous
duties
that
you
know
God
requireth
of
you
,
and
do
heartily
strive
against
all
known
sin
and
overcome
all
gross
sins
,
and
when
you
fall
under
any
prevailing
temptation
,
do
rise
again
by
Repentance
,
and
begging
pardon
of
God
through
the
bloud
of
Christ
,
do
resolve
to
watch
and
resist
more
carefully
for
the
time
to
come
.
In
these
five
Marks
is
expressed
the
Gospel-description
of
a
true
Christian
.
Having
laid
down
these
Marks
,
I
must
needs
add
a
few
words
for
the
explaining
of
some
things
in
them
,
least
you
mistake
the
meaning
and
so
lose
the
benefit
of
them
.
1.
Observe
that
it
is
your
willingness
which
is
the
very
Point
to
be
tried
.
And
therefore
1.
Judge
not
by
your
bare
knowledge
.
2.
Judge
not
by
the
stirrings
or
passionate
workings
of
your
Affections
.
●
pray
you
forget
not
this
Rule
in
any
of
your
self-examinings
:
It
is
the
heart
that
God
requireth
;
My
son
,
give
me
thy
heart
,
Prov.
23.26
.
If
he
hath
the
Will
he
hath
the
heart
.
He
may
have
much
of
our
Knowledge
and
not
our
heart
:
but
when
we
Know
him
so
throughly
as
to
Will
him
unfeignedly
,
then
he
hath
our
heart
.
Affectionate
workings
of
soul
to
God
in
Christ
,
are
sweet
things
,
and
high
and
noble
Duties
,
and
such
as
all
Christians
should
strive
for
:
But
they
are
not
the
safest
Marks
to
try
our
states
by
:
1.
Because
there
may
be
a
solid
,
sincere
intention
and
choice
in
and
of
the
Will
,
when
there
is
little
stirring
perceived
in
the
Affections
.
2.
Because
the
Will
is
the
Master
,
Commanding
Faculty
of
the
Rational
soul
;
and
so
if
it
be
right
that
man
is
upright
and
safe
.
3.
Because
the
Passions
and
Affections
are
so
mutable
and
uncertain
:
The
Will
can
command
them
but
imperfectly
;
it
cannot
perfectly
Restrain
them
from
vanities
:
much
less
can
it
perfectly
raise
them
to
that
height
,
as
is
suitable
to
the
excellency
of
our
heavenly
objects
.
But
the
object
it self
,
with
its
sensible
manner
of
apprehension
moves
them
more
then
all
the
Command
of
the
Will
.
And
so
we
finde
by
experience
,
that
a
godly
man
when
with
his
utmost
private
endeavour
he
cannot
command
one
stirring
pang
of
divine
Love
or
Joy
in
his
soul
,
yet
upon
the
hearing
of
some
moving
Sermon
,
or
the
sudden
receiving
of
some
extraordinary
Mercy
,
or
the
reading
of
some
quickning
book
,
he
shall
feel
perhaps
some
stirring
of
that
Affection
.
So
when
we
cannot
weep
in
private
one
tear
for
sin
,
yet
at
a
stirring
Sermon
,
or
when
we
give
vent
to
our
sorrows
,
and
ease
our
troubled
hearts
into
the
bosome
of
some
faithfull
friend
,
then
we
can
finde
tears
.
4.
Because
Passions
and
Affections
depend
so
much
on
the
temperature
of
the
Body
:
To
one
they
are
easie
,
familiar
and
at
command
:
to
another
(
as
honest
)
they
are
difficult
and
scarce
stirred
at
all
.
With
most
women
,
and
persons
of
weaker
tempers
,
they
are
easier
then
with
men
.
Some
cannot
weep
at
the
death
of
a
friend
,
though
never
so
deer
:
no
nor
perhaps
feel
very
sensible
inward
grief
:
and
yet
perhaps
would
have
redeemed
his
life
at
a
far
deerer
rate
(
had
it
been
possible
)
then
those
that
can
grieve
and
weep
more
abundantly
.
5.
Because
Worldly
things
have
so
great
an
advantage
on
our
Passions
and
Affections
.
1.
They
are
sensible
and
neer
us
,
and
our
knowledge
of
them
is
clear
:
But
God
is
not
to
be
seen
,
heard
or
felt
by
our
senses
:
he
is
far
from
us
,
though
locally
present
with
us
:
we
are
capable
of
knowing
but
little
,
very
little
of
him
.
2.
Earthly
things
are
alway
before
our
eyes
;
their
advantage
is
continuall
.
3.
Earthly
things
being
still
the
objects
of
our
senses
,
do
force
our
Passions
,
whether
we
will
or
not
:
though
they
cannot
force
our
Wills
.
6.
Because
Affections
and
Passions
rise
and
fall
,
and
neither
are
nor
can
be
in
any
even
and
constant
frame
:
and
therefore
are
unfit
to
be
the
constant
or
certain
evidence
of
our
state
:
But
the
Wills
Resolution
and
Choice
may
be
more
constant
.
So
that
I
advise
you
rather
to
try
your self
by
your
Will
,
then
by
your
Passionate
stirrings
of
Love
or
longing
,
of
Joy
or
sorrow
.
Object
.
But
doth
not
Scripture
lay
as
much
on
Love
,
as
on
any
Grace
?
and
doth
not
Christ
say
,
that
except
we
Love
him
above
all
,
we
cannot
be
his
Disciples
?
Answ.
It
s
all
very
true
.
But
consider
,
Love
hath
two
parts
;
the
one
in
the
Will
,
which
is
commonly
called
,
a
faculty
of
the
soul
as
Rational
;
and
this
is
the
same
thing
that
I
call
Willing
,
Accepting
,
Choosing
or
Consenting
:
this
Complacency
is
true
Love
to
Christ
;
and
this
is
the
sure
standing
Mark.
The
other
is
the
Passionate
part
,
commonly
said
to
be
in
the
soul
as
sensitive
;
and
this
,
though
most
commonly
called
Love
,
yet
is
,
less
certain
and
constant
,
and
so
unfitter
to
try
your
state
by
;
though
a
great
duty
so
far
as
we
can
reach
it
.
2.
You
must
understand
and
well
remember
,
that
it
is
not
every
willingness
that
will
prove
your
sincerity
.
For
wicked
men
may
have
slight
apprehensions
of
spiritual
things
,
which
may
produce
some
slight
desires
and
wishes
,
which
yet
are
so
feeble
and
heartless
,
that
every
lust
and
carnal
desire
overcomes
them
:
And
it
will
not
so
much
as
enable
them
to
deny
the
grossest
sin
.
But
it
must
be
the
Prevalent
part
of
your
Will
that
God
must
have
:
I
mean
,
a
greater
share
,
a
deeper
and
larger
room
then
any
thing
in
the
world
.
That
is
,
you
must
have
a
higher
estimation
of
God
,
and
everlasting
happiness
,
and
Christ
and
a
holy
life
,
then
of
any
thing
in
the
world
:
and
also
your
Will
must
be
so
disposed
hereby
and
inclined
to
God
,
that
if
God
and
Glory
to
be
obtained
through
Christ
by
a
holy
self-denying
life
,
were
set
before
you
on
the
one
hand
;
and
the
Pleasure
,
Profits
and
Honours
of
the
world
,
to
be
enjoyed
in
a
way
of
sin
,
on
the
other
hand
;
you
would
resolvedly
take
the
former
and
refuse
the
later
.
Indeed
they
are
thus
set
before
you
:
and
upon
your
choice
dependeth
your
salvation
or
damnation
(
though
that
Choice
must
come
from
the
Grace
of
God
.
)
3.
Yet
must
you
well
remember
,
that
this
Willingness
and
Choice
is
still
imperfect
:
and
therefore
when
I
mention
a
hearty
willingness
,
I
mean
not
a
perfect
willingness
.
There
may
be
and
is
in
the
most
gracious
souls
on
earth
,
much
undisposedness
,
backwardness
and
withdrawing
of
heart
,
which
is
too
great
a
measure
of
unwillingness
to
duty
.
Especially
to
those
duties
which
the
flesh
is
most
averse
from
,
and
which
require
most
of
God
and
his
Spirit
to
the
right
performance
of
them
.
Among
all
Duties
,
I
think
the
soul
is
naturally
most
backward
to
these
following
:
1.
To
secret
Prayer
:
because
it
is
spiritual
,
and
requires
great
reverence
,
and
hath
nothing
of
external
pomp
or
form
to
take
us
up
with
,
and
consisteth
not
much
in
the
exercise
of
common
gifts
,
but
in
the
exercise
of
special
Grace
,
and
the
breathings
of
the
Spirit
,
and
searchings
,
pantings
and
strivings
of
a
gracious
soul
towards
God
.
(
I
do
not
speak
of
the
heartless
repeating
of
bare
words
,
learned
by
rote
,
and
either
not
understood
,
or
not
uttered
from
the
feeling
of
the
soul
.
)
2.
To
serious
Meditation
,
also
is
the
soul
very
backward
:
that
is
,
either
to
meditate
on
God
,
and
the
promised
Glory
,
or
any
spiritual
subject
,
to
this
end
,
that
the
heart
may
be
thereby
quickned
and
raised
,
and
graces
exercised
:
(
though
to
meditate
on
the
same
subject
,
only
to
know
or
dispute
on
it
,
the
heart
is
nothing
neer
so
backward
.
)
Or
else
to
meditate
on
the
state
of
our
own
hearts
,
by
way
of
self-examination
,
or
self-judging
,
or
self-reprehension
,
or
self-exciting
.
3.
Also
to
the
Duty
of
faithfull
dealing
with
each
others
souls
,
in
secret
reproof
and
exhortation
,
plainly
(
though
lovingly
)
to
tell
each
other
of
our
sins
and
danger
,
to
this
the
heart
is
usually
very
backward
;
partly
through
a
sinfull
bashfulness
,
partly
for
want
of
more
beleeving
lively
apprehensions
of
our
duty
and
our
brothers
danger
,
and
partly
because
we
are
loath
to
displease
men
and
lose
their
favour
;
it
being
grown
so
common
for
men
to
fall
out
with
those
(
if
not
hate
them
)
that
de●l
plainly
and
faithfully
with
them
.
4.
Also
to
Take
a
Reproof
,
as
well
as
to
Give
it
,
the
heart
is
very
backward
:
Even
godly
men
(
through
the
sad
remainders
of
their
sinfulness
,
)
do
too
commonly
frown
,
and
snarle
,
and
retort
our
reproofs
,
and
study
presently
how
to
excuse
themselves
and
put
it
by
,
or
how
to
charge
us
with
something
that
may
stop
our
mouthes
,
and
make
the
reprover
seem
as
bad
as
themselves
:
Though
they
dare
not
tread
our
reproofs
under
feet
,
and
turn
again
and
all
to
rent
us
,
yet
they
oft
shew
the
remnants
of
a
dogged
nature
,
though
when
they
review
their
waies
,
it
costs
them
sorrow
.
We
must
sugar
and
butter
our
words
,
and
make
them
liker
to
stroaking
then
striking
,
liker
an
approving
then
a
reproving
them
,
liker
flattery
then
faithfull
dealing
,
and
yet
when
we
have
all
done
,
they
go
down
very
hardly
,
and
that
but
half
way
,
even
with
many
godly
people
when
they
are
under
a
temptation
.
5.
The
like
may
be
said
of
all
those
Duties
which
do
pinch
upon
our
credit
or
profit
,
or
tend
to
disgrace
us
or
impoverish
us
in
the
world
:
As
the
confessing
of
a
Disgracefull
fault
:
the
free
Giving
to
the
poor
or
sacred
uses
,
according
to
our
estates
:
the
parting
with
our
own
Right
or
Gain
for
Peace
:
the
patient
suffering
of
wrong
,
and
forgiving
it
heartily
:
and
loving
bitter
abusive
enemies
:
especially
the
running
upon
the
stream
of
mens
displeasure
,
and
incurring
the
danger
of
being
utterly
undone
in
our
worldly
state
(
especially
if
men
be
rich
:
who
do
therefore
as
hardly
get
to
Heaven
as
a
Camel
through
a
needles
eye
:
)
and
above
all
,
the
laying
down
of
our
lives
for
Christ
:
It
cannot
be
expected
,
that
godly
men
should
perform
all
these
with
perfect
Willingness
:
The
flesh
will
play
its
part
,
in
pleading
its
own
cause
;
and
will
strive
hard
to
maintain
its
own
interest
:
O
the
shifts
,
the
subtill
arguments
,
or
at
least
the
clamorous
and
importunate
contradictions
that
all
these
Duties
will
meet
with
in
the
best
,
so
far
as
they
are
unrenewed
,
and
their
Graces
weak
!
so
that
you
may
well
hence
conclude
that
you
are
a
sinner
;
but
you
may
not
conclude
that
you
are
Graceless
,
because
of
a
backwardness
and
some
unwillingness
to
Duty
.
Yet
your
Willingness
must
be
greater
then
your
unwillingness
;
and
so
Christ
must
have
the
prevailing
part
of
your
will
;
and
from
that
the
denomination
is
usually
taken
so
that
Scripture
useth
to
affirm
Gods
people
to
be
willing
,
even
when
they
fail
in
the
execution
.
So
Paul
Rom.
7.18
.
saith
,
To
will
is
present
with
me
,
when
how
to
do
or
perform
he
found
not
:
that
is
,
not
to
obey
so
perfectly
as
he
would
do
:
not
to
love
God
so
intensly
and
fervently
;
not
to
subdue
passions
and
lusts
so
throughly
;
not
to
watch
our
thoughts
,
and
words
,
and
waies
so
narrowly
,
and
order
them
so
exactly
as
the
bent
of
his
will
did
consent
to
.
And
lest
any
Arminian
should
pretend
(
as
they
do
)
that
Paul
speaks
here
in
the
person
of
an
unregenerate
man
,
as
under
the
convictions
of
the
Law
,
and
not
as
a
man
regenerate
;
it
is
plain
in
the
text
that
he
speaks
of
himself
in
the
state
which
he
was
then
in
,
and
that
state
was
a
regenerate
state
:
He
expresly
saith
,
It
is
thus
and
thus
with
me
;
So
then
I
my self
with
my
minde
do
serve
the
Law
of
God
:
but
with
my
flesh
the
Law
of
sin
,
ver.
25.
And
to
put
it
out
of
doubt
,
the
Apostle
speaks
the
like
of
all
Christians
,
Gal.
5.17
.
For
the
flesh
lusteth
against
the
spirit
,
and
the
●pirit
against
the
flesh
,
and
these
are
contrary
●he
one
to
the
other
▪
so
that
ye
cannot
do
the
things
●hat
ye
would
.
This
is
the
plain
exposition
of
Rom.
7.
Here
Scripture
maketh
the
Godly
Willing
to
do
more
then
they
do
,
or
can
do
:
●ut
yet
it
is
not
a
perfect
Willingness
,
but
it
●s
the
Prevailing
Inclination
and
Choice
of
●he
Will
,
and
that
gives
the
name
.
4.
Observe
further
,
that
I
add
your
Actual
performance
of
Duty
;
because
true
hearty
Willingness
,
will
shew
it self
in
actions
and
endeavours
.
It
is
but
dissembling
,
if
I
should
say
,
I
am
willing
to
perform
the
strictest
,
holiest
Duties
,
and
yet
do
not
perform
them
.
To
say
,
I
am
willing
to
Pray
,
and
Pray
not
:
or
to
Give
to
the
poor
,
and
yet
Give
not
:
or
to
perform
the
most
self-denying
costly
Duties
,
and
yet
when
it
should
come
to
the
Practise
,
I
will
not
be
perswaded
or
drawn
to
them
?
I
will
not
confess
a
disgracefull
sin
;
nor
further
a
good
Cause
to
my
danger
,
cost
or
trouble
;
nor
reprove
,
nor
submit
to
reproof
;
nor
turn
from
the
way
of
temptations
,
or
the
like
.
Action
must
discover
true
Willingness
.
The
son
that
said
to
his
father
,
I
go
Sir
,
but
went
not
to
labour
in
the
vineyard
,
was
not
Accepted
or
Justified
.
If
therefore
you
are
in
doubt
whether
your
Willingness
be
sincere
,
enquire
into
your
practice
and
performance
.
God
commandeth
you
to
Pray
,
to
instruct
your
family
,
to
be
Mercifull
to
the
poor
,
to
forgive
those
that
wrong
you
,
&c.
The
flesh
and
the
Devil
perswade
you
from
these
.
Do
you
perform
them
,
or
do
you
not
?
Though
you
may
do
it
with
backwardness
,
and
dullness
,
and
weakness
,
yet
do
you
Do
it
?
and
desire
you
could
do
it
better
?
and
lament
your
misdoing
it
?
and
endeavour
to
Do
it
better
then
you
have
formerly
done
?
This
shews
then
that
the
spirit
prevaileth
,
though
the
flesh
do
contradict
it
.
5.
Yet
here
you
must
carefully
distinguish
of
Duties
:
For
God
hath
made
some
to
be
secondary
parts
of
the
condition
of
the
Covenant
,
and
so
of
flat
necessity
for
the
continuance
of
our
Justification
,
and
for
the
attaining
of
Glorification
:
Such
are
confessing
Christ
before
men
when
we
are
called
to
it
;
confessing
sin
;
Praying
;
shewing
Mercy
to
the
poor
;
forgiving
wrongs
;
hearing
and
yielding
to
Gods
Word
,
&c.
still
supposing
that
there
be
opportunity
and
necessaries
for
the
performance
of
these
.
But
some
d●ties
there
are
that
God
hath
not
laid
so
great
a
stress
or
necessity
on
:
though
yet
the
w●●full
resolved
omission
in
ordinary
,
of
any
known
duty
,
is
contrary
to
the
nature
of
true
Obedience
.
Also
,
the
Case
may
much
differ
with
several
persons
,
places
and
seasons
,
concerning
Duty
:
that
may
be
a
Duty
to
one
man
that
i●
not
to
another
;
and
in
one
place
,
which
is
not
in
another
;
and
at
one
season
,
which
is
not
at
another
.
And
that
may
be
a
greater
duty
,
and
of
indispensable
necessity
to
one
,
which
to
another
is
not
so
great
.
It
may
stand
with
true
Grace
,
to
omit
that
duty
which
men
know
not
to
be
a
duty
,
or
not
to
be
so
to
them
(
except
where
the
duty
is
such
as
is
it self
of
absolute
neeessity
to
salvation
:
)
but
it
cannot
so
stand
with
Grace
in
those
that
know
it
,
ordinarily
to
reject
it
.
6.
Also
you
must
understand
,
that
when
I
say
,
that
true
Willingness
to
be
Ruled
by
Christ
,
will
shew
it self
in
Actual
Obedience
;
I
do
not
mean
it
of
every
particular
individual
Act
which
is
our
Duty
,
as
if
you
should
judge
your self
Graceless
for
every
particular
omission
of
a
duty
:
no
,
though
you
knew
it
to
be
a
duty
:
and
though
you
considered
it
to
be
a
duty
.
For
1.
There
may
be
a
true
Habituated
Inclination
and
Willingness
to
obey
Christ
rooted
in
the
heart
,
when
yet
by
the
force
of
a
temptation
,
the
actual
prevalency
of
it
at
that
time
in
that
act
may
be
hindered
and
supprest
.
2.
And
at
the
same
time
,
you
do
hold
on
in
a
course
of
obedience
in
other
duties
,
3.
And
when
the
temptation
is
overcome
,
and
Grace
hath
been
rowsed
up
against
the
flesh
,
and
you
soberly
recollect
your
thoughts
,
you
will
return
to
Obedience
in
that
duty
also
.
Yea
how
many
daies
,
or
weeks
,
or
moneths
,
a
true
Christian
may
possibly
neglect
a
known
duty
,
I
will
not
dare
to
determe
(
of
which
more
anon
.
)
Yet
suc●
omissions
as
will
not
stand
with
a
sincer●
Resolution
and
Willingness
to
obey
Chri●●
universally
(
I
mean
a
Habitual
Willingness
will
not
consist
with
the
truth
of
Grace
.
7.
I
know
the
fourth
Mark
,
about
forsaking
All
for
Christ
,
may
seem
somewhat
unseasonable
and
harsh
to
propound
for
the
quieting
of
a
troubled
conscience
.
But
yet
,
I
durst
not
omit
it
,
seeing
Christ
hath
not
omitted
it
;
nay
seeing
he
hath
so
urged
it
,
and
laid
such
a
stress
on
it
in
the
Scripture
as
he
hath
done
;
dare
not
dawb
,
nor
be
unfaithfull
,
for
fear
of
troubling
:
such
skinning
over
the
wound
,
will
but
prepare
for
more
trouble
&
a
further
cure
.
Christ
thought
it
meet
even
to
tell
young
beginners
of
the
worst
(
though
it
might
possibly
discourage
them
,
and
did
turn
some
back
(
that
they
might
not
come
to
him
upon
mistaken
expectations
:
and
he
requireth
all
that
will
be
Christians
and
he
saved
,
to
count
their
cost
before
hand
,
and
reckon
what
it
will
stand
them
in
to
be
Christs
Disciples
;
and
if
they
cannot
undergo
his
termes
(
that
is
,
to
deny
themselves
,
take
up
their
Cross
,
forsake
all
and
follow
him
)
they
cannot
be
his
Disciples
.
And
Christ
had
rather
they
knew
it
before
hand
,
then
to
deceive
themselves
,
or
to
turn
back
when
they
meet
with
what
they
never
thought
of
,
and
then
to
imagin
that
Christ
had
deceived
them
&
drawn
them
in
,
and
done
the
wrong
.
8.
When
I
say
in
the
fourth
Mark
,
that
you
must
have
a
setled
Resolution
,
I
mean
the
same
thing
as
before
I
did
by
hearty
willingness
.
But
it
is
meeter
here
to
call
it
Resolution
,
because
this
is
the
proper
name
for
that
act
of
the
Will
,
which
is
a
determination
of
it self
upon
d●liberation
,
after
any
wavering
,
to
the
d●ing
or
submitting
to
any
thing
as
commanded
.
I
told
you
,
it
must
be
the
Prevailing
act
of
the
Will
that
must
prove
you
sincere
:
Every
cold
uneffectual
wish
will
not
serve
tern
.
Christ
seeks
for
your
heart
on
one
side
,
and
the
World
with
its
pleasures
,
profits
and
honours
on
the
other
side
:
The
soul
which
upon
consideration
of
both
,
doth
prefer
Christ
in
his
choice
,
and
reject
the
world
(
as
it
is
competitor
with
him
)
and
this
not
doubtingly
and
with
reservation
for
further
deliberation
or
trial
,
but
presently
passeth
his
consent
for
better
and
worse
,
this
is
said
to
be
a
Resolving
.
And
I
know
no
one
word
that
more
fitly
expresseth
the
nature
of
that
Grace
,
which
differenceth
a
true
Christian
from
all
hypocrites
,
and
by
which
a
man
may
safely
judge
of
his
estate
.
9.
Yet
I
here
add
,
that
it
must
be
a
setled
Resolution
:
And
that
to
intimate
,
that
it
must
be
a
Habituated
Willingness
or
Resolution
.
The
Prevalency
of
Christs
Interest
in
the
soul
must
be
a
Habitual
Prevalency
.
If
a
man
that
is
terrified
by
a
rowsing
Sermon
,
or
that
h●th
in
expectation
of
present
death
,
should
actually
Resolve
to
forsake
sin
,
or
perform
duty
;
without
any
further
change
of
minde
,
or
habit
,
or
fixedness
of
this
Resolution
,
it
would
be
of
no
great
value
,
and
soon
extinguished
.
Though
yet
I
believe
that
no
unsanctified
man
doth
ever
attain
to
that
full
Resolution
for
Christ
,
which
hath
a
complacency
in
Christ
accompanying
it
,
and
which
may
be
termed
,
the
Prevailing
part
of
the
Will
:
Those
that
seem
Resolved
to
day
to
be
for
Christ
,
and
to
deny
the
world
and
the
flesh
,
and
the
next
day
are
unresolved
again
,
have
cause
to
suspect
that
they
were
never
truly
Resolved
.
Though
the
Will
of
a
godly
man
may
lye
under
declinings
in
the
degrees
of
Resolution
,
yet
Christ
hath
alwaies
his
Habitual
Resolutions
,
and
usually
his
Actual
in
a
prevalent
degree
.
10.
I
add
also
the
Grounds
(
in
the
fourth
Mark
)
on
which
this
Resolution
must
be
raised
.
For
false
Grounds
in
the
Understanding
will
not
bear
up
a
true
Resolution
in
the
Will
.
And
therefore
we
put
the
Articles
of
our
Creed
,
before
our
Profession
of
Consent
and
Obedience
.
Sound
Doctrine
,
and
sound
Belief
of
it
,
breeds
a
sound
Resolution
,
and
makes
a
sound
heart
and
life
.
If
a
man
resolve
to
obey
Christ
,
upon
a
conceit
that
Christ
will
never
put
him
upon
any
suffering
(
else
he
would
not
resolve
it
,
)
and
that
he
will
give
him
such
bruitish
pleasures
when
he
is
dead
as
Mahomet
hath
promised
to
his
disciples
,
this
Resoution
were
not
sound
:
yet
in
many
lesser
points
of
Doctrine
a
true
Christian
may
be
unsound
,
and
yet
soundly
cleave
to
the
foundation
.
He
may
build
hay
and
stubble
possibly
:
but
the
foundation
must
be
held
.
11.
Observe
well
(
lest
you
mistake
me
)
that
I
speak
only
of
the
Necessity
of
your
present
Resolving
to
forsake
all
for
Christ
,
if
he
call
you
to
it
;
but
I
speak
not
of
your
absolute
Promise
or
Prediction
that
eventually
,
you
shall
not
deny
or
forsake
him
.
You
may
be
uncertain
how
you
shall
be
upheld
in
a
day
of
trial
,
and
yet
you
may
now
be
Resolved
or
fully
Purposed
in
your
own
minde
what
to
do
.
To
say
,
I
will
not
consent
,
purpose
or
resolve
,
unless
I
were
certain
to
perform
my
Resolutions
,
and
not
to
flag
or
change
again
;
this
is
but
to
say
,
I
will
be
no
Christian
unless
I
were
sure
to
persevere
.
I
will
not
be
married
to
Christ
,
lest
I
should
be
drawn
to
break
my
covenant
with
him
.
12.
Also
observe
,
that
when
I
speak
of
your
resolving
to
forsake
all
for
Christ
,
it
is
not
to
cast
away
your
state
or
life
,
but
to
submit
it
to
his
dispose
,
and
to
relinquish
it
only
in
case
that
he
command
you
so
.
13.
And
I
do
not
intend
that
you
should
be
able
thus
to
Resolve
of
your self
without
the
special
Grace
of
God
;
nor
yet
without
it
to
continue
those
Resolutions
;
much
less
to
perform
them
by
actual
suffering
.
Object
.
But
I
cannot
be
sure
that
God
will
give
me
Grace
to
persevere
,
or
at
least
not
to
deny
him
as
Peter
did
;
and
therefore
I
should
neither
Promise
nor
Resolve
what
I
cannot
be
certain
to
perform
?
Answ.
1.
I
suppose
you
have
read
the
many
Scriptures
and
Arguments
which
our
Divines
ordinarily
use
to
prove
that
the
true
Believers
shall
not
fall
quite
away
.
And
I
know
not
how
the
opposers
can
answer
that
text
which
themselves
use
to
alledge
for
the
contrary
,
Mat.
13.6
,
21.
Those
that
believe
for
a
time
,
and
in
the
time
of
persecution
fall
away
,
it
is
because
the
seed
had
not
depth
of
earth
,
the
word
never
took
rooting
in
their
hearts
.
Whence
it
seems
that
it
may
be
well
inferred
,
that
those
shall
not
fall
away
in
time
of
temptation
,
in
whom
the
word
of
God
hath
taken
deep
rooting
.
And
that
is
,
in
them
in
whose
hearts
or
wills
Christ
hath
a
stronger
interest
then
the
creature
,
or
those
that
have
a
well-grounded
,
unreserved
,
habituated
or
setled
Resolution
to
be
for
Christ
.
2.
However
,
your
present
Resolution
and
your
Covenanting
with
Christ
is
no
more
but
this
;
to
say
,
I
do
Consent
:
or
,
this
I
am
Resolved
to
do
by
the
help
of
Gods
Grace
.
3.
Else
no
man
should
be
Baptized
or
become
a
Christian
,
because
he
is
uncertain
to
keep
his
Covenants
:
For
all
that
are
Baptized
,
do
Covenant
and
vow
,
to
forsake
the
world
,
flesh
and
Devil
,
and
fight
under
Christs
banner
to
their
lives
end
.
Understand
me
therefore
,
that
you
are
not
to
promise
to
do
this
by
your
own
strength
,
but
by
the
strength
of
Christ
,
as
knowing
that
he
hath
promised
his
Spirit
and
Grace
for
the
aid
of
every
true
Believer
.
14.
If
your
Resolution
at
present
be
hearty
,
you
ought
not
to
vex
and
disquiet
your
minde
with
doubtfull
tormenting
fears
,
what
you
should
do
,
if
you
be
put
to
it
,
to
forsake
all
,
and
suffer
death
for
Christ
.
For
he
hath
promised
to
lay
no
more
on
us
then
we
can
bear
,
but
with
the
temptation
will
make
us
a
way
to
come
forth
,
1
Cor.
10
,
13.
either
he
will
not
bring
us
into
trials
beyond
our
strength
;
or
else
he
will
increase
our
strength
according
to
our
trials
.
He
hath
bid
us
pray
,
Lead
us
not
into
temptation
,
but
deliver
us
from
evil
:
and
he
hath
promised
,
that
whatsoever
we
ask
in
the
name
of
Christ
according
to
his
will
he
will
give
us
.
So
that
if
once
you
can
but
truly
say
,
that
it
is
your
full
Resolution
to
forsake
all
for
Christ
if
he
call
you
to
it
,
and
that
on
the
forementioned
grounds
,
you
ought
not
then
to
vex
your
soul
with
fears
of
the
issue
:
for
that
is
but
to
distrust
God
your
father
and
your
strength
.
Only
you
must
be
carefull
to
do
your
duty
to
the
keeping
up
of
your
present
Resolutions
,
and
to
wait
obediently
on
God
for
the
help
of
his
Spirit
,
and
to
beg
it
earnestly
at
his
hands
.
15.
Much
less
,
is
it
lawfull
for
men
to
feign
and
suppose
such
calamities
to
themselves
,
as
God
doth
never
try
men
by
,
and
then
to
ask
themselves
,
Can
I
bear
these
for
Christ
?
and
so
to
try
themselves
on
false
and
dangerous
grounds
.
Some
use
to
be
troubled
,
lest
if
they
were
put
to
long
and
exquisite
torments
for
Christ
they
should
renounce
him
.
One
saith
,
I
cannot
endure
the
torments
of
Hell
for
Christ
:
Another
saith
,
Could
I
endure
to
be
roasted
or
torn
in
pieces
so
many
weeks
or
daies
together
?
or
could
I
endure
to
die
so
many
times
over
?
These
are
foolish
,
sinfull
questions
,
which
Christ
never
desired
you
to
put
to
your selves
.
He
never
tries
mens
faith
on
this
manner
.
Tormentors
cannot
go
beyond
his
Will
.
Nay
it
is
but
very
few
that
he
tries
by
death
:
and
fewer
by
an
extream
tormenting
death
.
All
this
therefore
proceeds
from
errour
.
16.
Observe
,
from
the
fifth
Mark
,
That
the
present
Prevalency
of
your
Resolutions
now
against
those
Temptations
which
you
encounter
with
,
may
well
encourage
you
to
expect
that
they
should
prevail
hereafter
,
if
God
bring
you
into
greater
trials
.
Can
you
now
follow
Christ
in
a
holy
life
,
though
your
flesh
repine
and
would
have
its
liberties
and
pleasures
,
and
though
the
world
deride
or
threaten
you
,
or
great
ones
turn
against
you
and
threaten
your
undoing
?
Can
you
part
with
your
money
to
the
poor
,
or
to
the
promoting
of
any
work
of
Christ
,
according
to
the
measure
of
estate
that
God
hath
allotted
you
,
notwithstanding
all
temptations
to
the
contrary
?
Some
trials
you
have
now
:
if
you
can
go
well
through
these
,
you
have
no
cause
to
disquiet
your
minde
with
fears
of
falling
in
greater
trials
.
But
he
that
cannot
now
deny
his
greedy
Appetite
in
meats
and
drinks
so
far
as
to
forbear
excess
;
nor
can
deny
his
credit
with
men
,
nor
bear
the
scorns
or
frowns
of
the
world
,
but
be
on
the
stronger
side
,
and
decline
his
duty
to
avoid
danger
,
whatever
become
of
conscience
or
Gods
favour
;
this
man
is
not
like
to
forsake
and
lay
down
his
life
for
Christ
and
his
cause
.
Object
.
But
though
I
break
through
lesser
trials
,
I
am
not
sure
to
overcome
in
greater
:
for
the
same
measure
of
Grace
will
not
enable
a
man
to
forsake
All
,
which
will
enable
him
to
forsake
a
little
.
Many
have
gone
through
smaller
trials
,
and
after
forsaken
Christ
in
greater
:
And
Christ
makes
it
the
property
of
temporaries
that
are
not
rooted
in
the
faith
,
that
they
fall
when
tribulation
and
persecution
for
the
Gospel
ariseth
:
and
therefore
it
seems
they
may
stand
till
then
:
and
if
trial
never
come
,
they
may
never
fall
,
and
yet
be
unsound
in
the
mean
time
?
Answ.
1.
If
your
trial
now
be
considerable
,
the
truth
of
Grace
may
be
manifested
in
it
,
though
it
be
none
of
the
greatest
,
and
though
in
striving
against
sin
you
have
not
yet
resisted
unto
bloud
.
2.
If
you
carefully
observe
your
own
heart
,
you
may
discern
whether
the
spirit
and
your
resolutions
be
prevalent
,
by
their
daily
subduing
and
mortifying
the
flesh
and
its
lusts
.
Nay
let
me
tell
you
,
the
Victory
of
Gods
Spirit
over
the
flattering
,
enticing
world
in
prosperity
,
is
as
great
and
glorious
,
if
not
more
,
then
that
over
the
frowning
,
persecuting
world
in
adversity
.
And
therefore
finde
the
one
,
and
you
need
not
fear
the
other
.
Though
I
confess
that
hypocrites
do
not
fall
so
visibly
and
shamefully
alwayes
in
prosperity
as
in
adversity
:
for
they
have
more
pretences
,
advantages
and
carnal
shifts
to
hide
the
shame
of
their
falls
.
And
for
that
in
the
Parable
in
Mat.
13.
I
pray
you
mark
one
thing
:
Christ
seems
to
speak
of
every
several
sort
of
Hearers
by
a
Gradation
,
speaking
last
of
those
that
go
farthest
.
The
first
sort
are
the
common
,
ignorant
,
negligent
Hearers
,
in
whom
the
word
takes
no
root
at
all
.
The
second
sort
are
those
that
give
it
a
slight
and
shallow
rooting
,
but
no
deep
rooting
at
all
:
these
are
they
that
fall
away
in
tribulation
.
By
falling
away
,
is
meant
the
plain
deserting
Christ
or
the
substance
of
his
Cause
.
These
men
till
this
falling
away
,
though
they
professed
Christ
,
and
heard
the
word
with
joy
,
yet
no
doubt
,
did
not
crucifie
the
flesh
&
the
world
:
whereby
they
might
have
discovered
their
unsoundness
if
they
would
,
before
tribulation
came
:
First
,
By
discerning
that
the
Word
was
not
deep
rooted
,
1.
In
their
Judgement
and
Estimation
,
2.
Or
in
their
Wills
and
setled
Resolution
.
Secondly
,
And
by
discerning
the
unmortified
lusts
of
their
hearts
in
the
mean
time
.
But
it
seems
the
third
sort
of
Hearers
likened
to
the
thorny
ground
,
went
further
then
these
:
for
here
it
is
only
said
by
Luk.
8.14
.
that
they
bring
no
fruit
to
perfection
:
However
,
whether
these
went
farther
then
the
other
,
or
not
,
it
is
certain
that
these
also
had
their
trial
and
●ell
in
the
trial
:
The
deceitfullness
of
riches
overturned
these
,
as
the
heat
of
persecution
overturned
the
other
.
So
that
it
is
evident
that
prosperity
puts
faith
to
the
trial
,
as
well
as
adversity
.
But
mark
the
different
manner
of
their
falls
and
overthrowes
:
They
that
are
overthrown
by
adversity
,
are
said
to
fall
away
,
that
is
,
to
forsake
Christ
openly
:
but
they
that
fall
by
prosperity
,
are
not
said
to
fall
away
;
but
only
that
the
deceitfullness
of
riches
and
cares
of
the
world
choak
the
word
,
so
that
it
becomes
unfruitfull
,
that
is
,
brings
no
fruit
to
perfection
.
For
usually
these
do
not
openly
forsake
Christ
,
but
continue
oft
an
unfruitfull
and
hypocriticall
profession
;
insomuch
that
at
that
very
time
when
the
Word
is
choaked
and
fruitless
,
yet
the
blade
of
profession
may
be
as
green
as
ever
,
and
they
may
be
so
much
in
some
duties
,
and
have
such
golden
words
,
and
wity
shifts
to
plead
for
every
covetous
practice
,
and
put
so
fair
a
gloss
on
all
their
actions
,
that
they
may
keep
up
the
credit
of
being
very
eminent
Christians
.
So
that
if
your
Grace
can
carry
you
well
through
prosperity
,
you
may
be
confident
of
the
truth
of
it
.
3.
And
then
if
it
be
thus
proved
true
and
saving
,
you
have
cause
to
be
confident
that
it
will
hold
out
in
adversity
also
,
and
cause
you
to
overcome
the
shake
of
tribulation
.
I
think
most
men
are
better
in
adversity
than
in
prosperity
:
though
I
confess
no
adversity
is
so
shaking
,
as
that
which
leaves
it
in
a
mans
choice
to
come
out
of
it
by
sinning
:
As
for
a
man
in
health
to
be
persecuted
,
and
the
persecutor
to
say
,
If
thou
wilt
turn
to
my
side
and
way
I
will
give
thee
thy
life
and
preferment
with
it
:
But
sickness
or
other
sufferings
imposed
only
by
God
,
and
which
only
God
can
take
off
,
are
nothing
so
shaking
.
For
as
the
former
drawes
us
to
please
men
that
they
may
deliver
us
,
so
this
drawes
even
the
wicked
to
think
of
pleasing
God
,
that
He
may
deliver
them
.
17.
Observe
that
when
I
ask
whether
this
Resolution
do
already
prevail
,
I
do
not
mean
any
perfect
prevailing
:
nay
sin
may
prevail
to
draw
you
to
a
particular
act
(
and
how
many
,
I
will
not
undertake
to
tell
you
:
)
and
yet
still
Grace
and
the
Spirit
do
conquer
in
the
main
.
For
you
will
say
,
that
General
and
Army
get
the
victory
who
vanquish
the
other
and
win
the
field
,
though
yet
perhaps
a
Troop
or
Regiment
may
be
routed
,
and
many
slain
.
18.
When
I
speak
of
your
overcoming
all
gross
sins
,
as
I
mean
in
ordinary
,
not
doubting
but
its
too
possible
for
a
believer
to
commit
a
gross
sin
;
so
I
confess
,
that
its
hard
to
tell
just
which
sins
are
to
be
called
gross
,
and
which
infirmities
only
:
or
(
as
some
speak
)
which
is
mortal
,
and
which
not
.
And
therefore
this
Mark
hath
some
difficulties
as
to
the
right
trying
by
it
(
of
which
more
anon
.
)
19.
Yet
I
desire
that
you
joyn
them
all
together
in
trial
,
seeing
it
is
in
the
whole
that
the
true
and
full
description
of
a
Christian
is
contained
.
The
same
description
of
a
true
Christian
(
presupposing
his
right
belief
)
I
have
drawn
up
in
our
publike
Church-profession
,
which
in
this
County
the
Ministers
have
agreed
on
;
in
the
Profession
of
Consent
in
these
words
;
I
do
heartily
take
this
one
God
for
my
only
God
and
chief
good
,
and
this
Jesus
Christ
for
my
only
Lord-Redeemer
and
Saviour
,
and
this
holy
Ghost
for
my
sanctifier
;
and
the
Doctrine
by
him
revealed
,
and
sealed
by
his
Miracles
,
and
now
contained
in
the
holy
Scriptures
,
do
I
t●ke
for
the
Law
of
God
and
the
Rule
of
my
Faith
and
Life
:
And
Repenting
unfeignedly
of
my
sins
,
I
do
resolve
through
the
Grace
of
God
sincerely
to
obey
him
,
both
in
Holiness
to
God
and
Righteousness
to
men
,
and
in
special
Love
to
the
Saints
and
Communion
with
them
,
against
all
the
Temptations
of
the
Devil
,
the
world
,
and
my
own
flesh
,
and
this
to
the
death
.
He
that
sincerely
can
speak
these
words
,
is
a
sincere
Christian
.
20.
Lastly
,
That
you
may
see
that
those
five
which
I
laid
you
down
are
all
true
Marks
,
do
but
peruse
these
texts
of
Scripture
following
.
For
the
first
,
Psal.
16.5
,
2.
and
73.24
,
25
,
26
,
27
,
28.
and
4.6
,
7.
and
1.1
,
2
,
3.
Josh.
24.16
,
17
,
18
,
21
,
22
,
24.
Mat.
6.19
,
20
,
21.
Rom.
7.24
.
and
8.17
,
18
,
23.
Heb.
11.10
,
15
,
16
,
25
,
26
,
27.
Psal.
16.5
,
6
,
7
,
8.
For
the
second
,
see
Joh.
1.10
,
11
,
12.
Joh.
3.16
.
Mark
.
16.16
.
Acts
16.31
.
Joh.
14.21
.
and
16.27
.
Rom.
14.9
.
Luk.
19.27
.
Jam.
1.12
.
Mat.
22.37
.
1
Cor.
16.22
.
Mat.
10.37
.
Rev.
22.14
.
Heb.
5.9
.
For
the
third
most
of
the
same
will
serve
:
and
Heb.
12.14
.
Mat.
7.24
.
Psal.
1.2
,
3.
Mat.
5.20
.
Acts
10.35
.
Rom.
7.22
.
For
the
two
last
,
besides
the
former
,
see
Heb.
11.6
.
Rom.
8.
from
the
1.
to
14.
Gal.
5.17
,
24.
and
26.8
.
1
Tim.
6.9
.
Luk.
8.13
.
1
Joh.
2.15
.
and
5.4
,
5.
Jam.
1.27
.
and
4.4
.
Gal.
6.14
.
and
1.4
.
Rom.
12.2
.
Tit.
2.14
.
Mat.
10
37.
Rom.
2.5
,
6
,
7.
Rev.
14.13
.
Phil.
2.14
.
Col.
3.23
,
24.
1
Cor.
3.8
,
14.
Joh.
12.16
.
1
Joh.
3.22
,
23.
Gen.
22.16
.
Mat.
10
22.
and
24.13
.
Heb.
3.6
,
14.
and
6.11
.
Rev.
2.26
,
10.
and
12.11
.
Mat.
16.25
.
and
10.39
.
Mar.
17.33
.
Rom.
8.9
,
13.
Luk.
13.3
,
5.
Rom.
6.4
,
5
,
6
,
12
,
14
,
16
,
17
,
22.
And
thus
I
have
given
you
such
Marks
as
you
may
safely
try
your self
by
,
and
cleared
the
meaning
of
them
to
you
.
Now
let
me
advise
you
to
this
use
of
them
.
1.
In
your
serious
self-examination
,
try
only
by
these
,
and
not
by
any
uncertain
Marks
.
I
know
there
be
promises
of
Life
made
to
some
particular
duties
and
single
qualifications
in
Scripture
,
as
to
Humility
,
Meekness
,
Almes-deeds
,
Love
to
the
Godly
,
&c.
but
it
is
still
both
on
supposition
that
they
be
not
single
in
the
person
,
but
are
accompanied
with
,
and
flow
from
that
faith
and
love
to
God
beforementioned
;
and
also
that
they
are
in
a
prevailing
degree
.
2.
When
ever
any
fresh
doubtings
arise
in
you
,
upon
the
stirrings
of
corruption
,
or
debility
of
Graces
,
still
have
recourse
to
these
former
Marks
;
and
while
you
finde
these
,
let
not
any
thing
cause
you
to
pass
wrong
judgements
on
your self
.
Lay
these
now
to
your
own
heart
,
and
tell
me
,
Are
you
not
unfeignedly
willing
to
have
Christ
on
the
termes
that
he
is
offered
?
Are
you
not
willing
to
be
more
holy
?
and
beg
of
him
to
make
you
so
?
Would
you
not
be
glad
if
your
soul
were
more
perfectly
sanctified
and
rid
of
that
body
of
sin
,
though
it
were
to
the
smart
and
displeasing
of
your
flesh
?
Are
you
not
willing
to
wait
on
God
in
the
use
of
his
Ordinances
,
in
that
poor
weak
measure
as
you
are
able
to
perform
them
?
Durst
you
or
would
you
quit
your
part
in
God
,
Heaven
,
Christ
,
and
forsake
the
way
of
Holiness
,
and
do
as
the
prophane
world
doth
,
though
it
were
to
please
your
flesh
or
save
your
state
or
life
?
Do
not
you
daily
strive
against
the
flesh
,
and
keep
it
under
,
and
deny
it
its
desires
?
Do
you
not
deny
the
world
when
it
would
hinder
you
from
works
of
Mercy
or
publique
Good
,
according
to
your
ability
?
Is
it
not
the
grief
of
your
soul
when
you
fall
?
and
your
greatest
trouble
that
you
cannot
walk
more
obediently
,
innocently
and
fruitfully
?
and
do
you
not
after
sinning
Resolve
to
be
more
watchfull
for
the
time
to
come
?
Are
you
not
resolved
to
stick
to
Christ
and
his
holy
Laws
and
Waies
,
whatever
changes
or
dangers
come
?
and
rather
to
forsake
friends
and
all
that
you
have
,
then
to
forsake
him
?
Yet
in
a
godly
jealousie
and
distrust
of
your
own
heart
,
do
renounce
your
own
strength
,
and
resolve
to
do
this
only
in
the
strength
of
Christ
?
and
therefore
daily
beg
it
of
him
?
Is
it
not
your
daily
care
and
business
to
please
God
,
and
do
his
will
,
and
avoid
sinning
in
your
weak
measure
?
I
hope
that
all
this
is
so
,
and
your
own
case
;
which
if
it
be
you
have
Infallible
Evidences
,
and
want
but
the
sight
and
comfort
of
them
:
You
have
the
true
grounds
for
Assurance
,
though
you
want
Assurance
it self
:
Your
chief
danger
is
over
,
though
your
trouble
remain
.
Your
soul
is
at
the
present
in
a
safe
condition
,
though
not
in
the
sense
of
it
:
You
are
in
the
state
of
salvation
,
though
not
of
consolation
.
It
must
be
your
next
work
therefore
to
study
Gods
Mercies
,
and
take
notice
what
he
hath
done
for
your
soul
.
Let
not
so
blessed
a
guest
as
the
holy
Ghost
dwell
in
you
unobserved
.
Shall
he
do
such
wonders
in
you
and
for
you
,
and
you
not
know
it
,
or
acknowledge
it
?
Shall
he
new
beget
you
,
and
new
make
you
,
and
produce
a
spiritual
,
heavenly
nature
in
you
,
who
of
your self
were
so
carnal
and
earthly
,
and
will
you
not
observe
it
?
Had
you
any
of
these
holy
desires
,
endeavors
or
resolutions
of
your self
by
nature
?
Or
have
the
ungodly
about
you
any
of
them
?
O
that
you
knew
what
a
Work
of
wonderfull
Mercy
,
Wisdom
and
Power
the
Spirit
performeth
in
the
renewing
of
a
soul
?
then
sure
you
would
more
observe
and
admire
his
Love
to
you
herein
!
DIRECTION
XII
.
12.
The
next
Rule
for
your
Direction
for
the
right
setling
of
your
Peace
is
this
.
You
must
know
,
that
Assurance
of
Justification
,
Adoption
,
and
right
to
Salvation
cannot
be
gathered
from
the
smallest
degree
of
Saving
Grace
.
HEre
I
must
say
something
for
explaining
my
meaning
to
you
.
2.
And
then
give
you
my
Reasons
of
this
Assertion
.
1.
Understand
that
I
speak
of
Gods
ordinary
working
by
means
,
not
denying
but
God
may
by
a
voice
from
Heaven
,
or
an
Angel
,
or
other
supernatural
Revelation
,
bestow
Assurance
on
whom
he
pleaseth
.
But
I
hope
all
wise
Christians
will
take
heed
of
expecting
this
,
or
of
trusting
too
much
to
seeming
Revelations
,
unless
they
could
prove
that
God
useth
to
conferre
Assurance
in
this
way
;
which
I
think
,
they
cannot
.
2.
By
the
smallest
degree
of
Grace
,
I
mean
,
of
Faith
,
Love
,
Obedience
and
those
saving
Graces
whose
acts
are
the
condition
of
our
Salvation
,
and
which
in
the
fore-expressed
Marks
I
laid
down
to
you
.
Do
not
therefore
so
farre
mistake
me
,
as
to
think
that
I
speak
of
a
small
measure
of
those
common
Gifts
which
are
separable
from
true
Sanctification
:
such
as
are
extensive
Knowledge
,
Memory
,
Ability
of
Utterance
in
Preaching
,
Repeating
,
Exhorting
or
Praying
;
An
ornate
,
plausible
winning
deportment
before
men
,
such
as
is
commonly
called
Good
breeding
or
Manners
;
An
affected
humble
,
complementall
familiarity
and
condescension
,
to
creep
into
mens
estimation
and
affections
,
and
steal
their
hearts
,
&c.
Many
a
one
that
is
strong
in
saving
Grace
,
is
weak
in
all
these
,
and
other
the
like
.
Now
for
my
Reasons
.
1.
I
conceive
that
it
is
not
possible
for
any
Minister
punctually
to
set
down
a
discernable
difference
between
the
least
measure
of
True
saving
Grace
,
and
the
highest
degree
of
common
Grace
;
and
to
say
,
Just
here
it
is
that
they
part
,
or
by
this
you
may
discern
them
.
I
do
but
say
,
I
think
so
,
because
other
men
may
know
farre
more
then
I
do
:
But
I
will
say
it
as
certain
,
that
I
am
not
able
to
do
it
,
for
my
own
part
.
This
much
I
can
tell
,
that
the
least
degree
of
Grace
that
is
saving
doth
determine
the
soul
for
God
and
Christ
,
against
the
world
and
flesh
that
stand
as
Competitors
;
and
so
where
Christs
interest
prevaileth
in
the
least
measure
,
there
is
the
least
measure
of
saving
Grace
:
As
when
you
are
weighing
two
things
in
the
balance
,
and
at
last
make
it
so
near
evenweight
,
that
one
end
is
turned
and
no
more
:
so
when
you
are
considering
whether
to
be
for
Christ
or
for
the
flesh
and
the
world
,
and
your
Will
is
but
even
a
very
little
Determined
to
Christ
,
and
preferreth
him
;
this
is
the
least
measure
of
saving
Grace
.
But
then
how
a
poor
soul
should
discern
this
prevalent
choice
and
determination
of
it self
,
is
all
the
Question
.
For
there
is
nothing
more
easie
and
common
then
for
men
to
think
verily
,
that
they
preferre
Christ
above
the
creature
,
as
long
as
no
temptation
doth
assault
them
,
nor
sensual
objects
stand
up
in
any
cosiderable
strength
to
entice
them
:
Nay
wicked
men
do
truly
,
oft
times
,
purpose
to
obey
Christ
before
the
flesh
,
and
to
take
him
for
their
Lord
,
meerly
in
the
general
,
when
they
do
not
know
or
consider
the
quality
of
his
Laws
;
that
they
are
so
strict
and
spiritual
and
contrary
to
the
flesh
,
and
hazardous
to
their
worldly
hopes
and
seeming-happiness
:
But
when
it
comes
to
particulars
,
and
God
saith
,
Now
deny
thy self
,
and
thy
friend
,
and
thy
goods
,
and
thy
life
for
my
sake
,
alas
,
it
was
never
his
Resolution
to
do
it
;
nor
will
he
be
perswaded
to
it
.
But
he
that
said
to
God
who
sends
him
to
labour
in
his
Vineyard
,
I
go
Sir
,
when
he
comes
to
finde
the
unpleasingness
of
the
Work
,
he
goes
not
,
or
never
sets
a
hand
to
it
.
So
that
it
is
evident
that
it
is
no
true
saving
Resolution
or
Willingness
,
which
prevaileth
not
for
actual
Obedience
.
Now
here
comes
in
the
unresolvable
Doubt
,
What
is
the
least
Measure
of
Obedience
that
will
prove
a
man
truly
Willing
and
Resolved
,
or
to
have
truly
Accepted
of
Christ
for
his
Lord
?
This
obedience
lieth
in
Performing
what
is
commanded
,
and
Avoiding
what
is
forbidden
.
Now
it
is
too
certain
that
every
true
Believer
is
guilty
of
a
frequent
neglect
of
Duty
,
yea
of
known
Duty
:
We
know
we
should
Love
God
more
abundantly
,
and
Delight
in
him
,
and
Meditate
more
on
him
,
and
Pray
more
oft
and
earnestly
then
we
do
,
and
instruct
our
Families
more
diligently
,
and
speak
against
sin
more
boldly
,
and
admonish
our
neighbours
more
faithfully
,
with
many
the
like
:
The
good
that
we
would
do
we
do
not
,
Rom.
7.19
.
Nay
the
flesh
so
striveth
against
the
Spirit
,
that
we
cannot
do
the
good
we
would
.
Gal.
5.17
.
Nay
many
a
true
Christian
in
time
of
temptation
hath
been
drawn
to
omit
secret
prayer
,
or
family
duties
almost
wholly
for
a
certain
space
of
time
:
yea
and
perhaps
to
be
so
corrupted
in
his
judgement
for
a
time
,
as
to
think
he
doth
well
in
it
,
as
also
in
forbearing
praising
God
by
Psalmes
,
Receiving
the
Sacraments
,
and
Communicating
with
the
Church
,
hearing
the
Word
publikely
,
&c.
(
for
what
duty
almost
is
not
denied
of
late
?
)
and
perhaps
may
not
only
omit
Relieving
the
poor
for
a
time
,
but
excuse
it
.
Now
what
man
can
punctually
determine
just
how
often
a
true
Christian
may
be
guilty
of
any
such
omission
?
and
just
how
long
he
may
continue
it
?
and
what
the
duties
be
which
he
may
possibly
so
omit
,
and
what
not
?
So
also
in
sins
of
Commission
:
Alas
,
what
sins
did
Noah
,
Lot
,
David
,
Solomon
,
Asa
,
Peter
,
&c.
commit
?
If
we
should
say
as
the
Papists
and
Arminians
,
that
these
being
mortal
sins
,
do
for
the
time
,
till
Repentance
restore
him
,
cast
a
true
Christian
out
of
Gods
favour
into
a
state
of
Damnation
;
then
what
man
breathing
is
able
to
enumerate
those
Mortal
sins
?
and
tell
us
which
be
so
Damning
,
and
which
not
?
Nay
if
he
could
say
,
Drunkenness
is
one
,
and
Gluttony
another
;
Who
can
set
the
punctual
stint
,
and
say
,
Just
so
many
bits
a
man
must
eat
before
he
be
a
Glutton
:
or
Just
so
much
he
must
drink
before
he
be
a
Drunkard
?
or
by
such
a
signe
the
turning
point
may
be
certainly
known
?
We
may
have
signes
by
which
he
may
be
tried
at
the
Barre
of
Man
;
but
these
are
none
of
them
taken
from
that
smallest
degree
,
which
specifieth
and
denominates
the
sinne
before
God
.
If
we
avoid
the
foresaid
opinion
,
that
one
such
sin
doth
bring
us
into
the
state
of
Damnation
,
yet
is
the
difficulty
never
the
less
:
For
it
is
certain
,
that
he
that
commits
sin
is
of
the
Devil
,
1
Joh.
3.8
.
and
there
are
spots
which
are
not
the
spots
of
Gods
children
:
and
all
true
faith
will
mortifie
the
world
to
us
and
us
to
it
,
Gal.
6.14
.
and
he
that
is
in
Christ
hath
crucified
the
flesh
with
the
affections
and
lusts
thereof
,
Gal.
5.24
.
and
that
if
we
live
after
the
flesh
we
shall
die
.
Rom.
8.13
.
and
his
servants
we
are
to
whom
we
obey
,
whether
of
sin
unto
death
,
or
of
obedience
unto
Righteousness
,
Rom.
6.16
.
and
if
we
delight
in
iniquity
or
regard
it
God
will
not
hear
our
prayers
,
Psal.
66.18
.
and
that
he
that
nameth
the
name
of
Christ
must
depart
from
iniquity
,
1
Tim.
2.19
.
and
that
God
will
judge
all
men
according
to
their
works
,
and
bid
the
workers
of
iniquity
depart
from
him
,
Mat.
●
.
23
.
Now
can
any
man
on
earth
tell
us
just
how
great
or
how
often
sinning
will
stand
with
true
Grace
,
and
how
much
will
not
?
who
can
finde
those
punctual
bounds
in
the
Word
of
God
?
I
conclude
therefore
,
that
no
Minister
,
or
at
least
,
none
who
is
no
wiser
then
I
am
,
can
give
a
true
discernable
difference
between
the
worst
of
Saints
and
the
best
of
the
unsanctified
,
or
the
weakest
degree
of
true
Grace
,
and
the
highest
of
common
Grace
;
and
so
to
help
such
weak
Christians
to
true
Assurance
of
their
salvation
.
2.
But
as
this
is
impossible
to
be
declared
by
the
Teachers
,
so
much
more
is
it
impossible
to
be
discerned
by
the
persons
themselves
(
yea
though
it
could
possibly
be
declared
to
him
:
)
and
that
for
these
Reasons
.
1.
From
the
nature
of
the
thing
.
Small
things
are
hardly
discerned
.
A
little
is
next
to
none
.
2.
From
the
great
darkness
of
mans
understanding
,
and
his
unacquaintedness
with
himself
(
both
the
nature
,
faculties
and
motions
of
his
soul
naturally
considered
,
and
the
moral
state
,
dispositions
and
motions
of
it
;
)
and
is
it
likely
that
so
blinde
an
eye
can
discern
the
smallest
thing
,
and
that
in
so
strange
and
dark
a
place
?
every
purblind
man
cannot
see
an
atome
,
or
a
pin
,
especially
in
the
dark
.
3.
The
heart
is
deceitfull
above
all
things
as
well
as
dark
;
full
of
seemings
▪
counterfeits
and
false
pretences
:
And
a
childe
in
Grace
is
not
able
to
discover
its
juglings
,
and
understand
a
book
where
almost
every
word
is
aequivocall
or
mysterious
.
4.
The
heart
is
most
confused
,
as
well
as
dark
and
deceitfull
:
It
is
like
a
house
or
shop
of
tools
,
where
all
things
are
thrown
together
on
a
heap
,
and
nothing
keeps
its
own
place
:
There
are
such
multiplicity
of
cogitations
,
phantasies
and
passions
,
and
such
irregular
thronging
in
of
them
,
and
such
a
confused
reception
and
operation
of
objects
and
conceptions
,
that
it
is
a
wonderfull
difficult
thing
for
the
best
Christian
to
discern
clearly
the
bent
and
actions
,
and
so
the
state
of
his
own
so●●
.
For
in
such
a
crowd
of
cogitations
and
passions
,
we
are
like
men
in
a
Fair
or
crowd
of
people
,
where
a
confused
noise
may
be
heard
,
but
you
cannot
well
perceive
what
any
of
them
say
,
except
either
some
one
neer
you
,
that
speaks
much
lowder
then
all
the
rest
,
or
else
except
you
single
out
some
one
from
the
rest
,
and
go
close
to
him
to
confer
with
him
of
purpose
.
Our
Intellect
and
Passions
are
like
the
lakes
of
water
in
the
common
roades
,
where
the
frequent
passage
of
Horses
doth
so
muddy
it
,
that
you
can
see
nothing
in
it
,
especially
that
is
neer
the
bottom
;
when
in
pure
untroubled
waters
you
may
see
a
small
thing
.
In
such
a
confusion
and
tumult
as
is
usually
in
mens
souls
,
for
a
poor
weak
Christian
to
seek
for
the
discovery
of
his
sincerity
,
is
according
to
the
proverb
,
to
seek
for
a
needle
in
a
bottle
of
hay
.
5.
Besides
all
this
,
the
corrupt
heart
of
man
,
is
so
exceeding
backward
to
the
work
of
self-examination
,
and
the
use
of
other
means
by
which
the
soul
should
be
familiarly
acquainted
with
it self
,
that
in
a
case
of
such
difficulty
,
it
will
hardly
ever
overcome
them
,
if
it
were
a
thing
that
might
be
done
.
In
the
best
,
a
great
deal
of
resolvedness
,
diligence
and
unwearied
constancy
in
searching
into
the
state
of
the
soul
,
is
necessary
to
the
attainment
of
a
setled
Assurance
and
Peace
:
How
much
more
in
them
that
have
so
small
and
almost
undiscernable
a
measure
of
Grace
to
discover
.
6.
Yet
further
,
The
Conceptions
,
Apprehensions
,
and
consequently
the
sensible
motions
of
the
Will
,
and
especially
the
Passions
,
are
all
naturally
exceeding
mutable
:
And
while
the
mobile
,
agile
spirits
are
any
way
the
Instruments
,
it
will
be
so
:
especially
where
the
Impression
which
is
made
in
the
understanding
is
so
small
and
weak
.
Naturally
mans
minde
and
will
is
exceeding
mutable
,
turned
into
an
hundred
shapes
in
a
few
daies
,
according
as
objects
are
presented
to
us
,
and
the
temperature
of
the
body
disposeth
,
helps
or
hinders
the
minde
.
Let
us
hear
one
man
reason
the
Case
;
and
we
think
he
makes
all
as
clear
as
the
Light
:
Let
us
hear
another
solve
all
his
Arguments
,
and
dispute
for
the
contrary
,
and
then
we
see
that
our
Apprehensions
were
abused
.
Let
us
hear
him
Reply
and
confute
all
again
,
and
confirm
his
Cause
,
and
then
we
think
him
in
the
right
again
.
Nothing
more
changeable
then
the
conceivings
and
minde
of
man
,
till
he
be
throughly
Resolved
and
Habituated
.
Now
in
this
Case
,
how
shall
those
that
have
but
little
Grace
be
able
to
discern
it
?
It
will
not
keep
the
minde
from
fluctuating
.
If
they
seem
Resolved
for
obedience
to
Christ
to
day
,
to
morrow
they
are
so
shaken
by
some
enticing
object
,
and
force
of
the
same
temptation
,
that
their
Resolution
is
undiscernable
;
nay
actually
they
prefer
sin
at
that
time
before
obedience
:
It
is
impossible
then
but
the
soul
should
stagger
and
be
at
a
loss
;
for
it
will
judge
of
it self
as
it
findes
it self
:
and
it
cannot
discern
the
Habitual
Prevalency
of
Christs
Interest
when
they
feel
the
Actual
Prevalency
of
the
fleshes
Interest
.
For
the
Act
is
the
only
discoverer
of
the
Habit
:
And
if
Peter
himself
should
then
have
fallen
to
the
examination
of
his
heart
,
Whether
he
Preferred
Christ
before
his
Life
,
at
the
same
time
when
he
was
denying
and
forswearing
Christ
to
save
his
Life
,
do
you
think
he
could
have
discerned
it
?
and
yet
even
then
Christs
Interest
was
greatest
in
him
Habitually
.
If
David
should
have
gone
to
search
,
whether
he
preferred
obedience
to
God
before
his
fleshly
pleasure
,
when
he
was
committing
Adultery
;
or
before
his
credit
,
when
he
was
plotting
the
death
of
Vriah
,
what
discovery
do
you
think
he
would
have
made
?
7.
Add
to
all
these
,
that
as
these
severall
distempers
,
were
they
but
in
the
same
measure
in
a
weak
Christian
as
they
are
in
the
best
or
in
most
,
would
yet
make
the
smallest
measure
of
Grace
undiscernable
(
if
we
might
suppose
the
smallest
Grace
to
be
consistent
with
such
a
frame
;
)
so
it
is
certain
that
whoever
he
be
that
hath
the
least
measure
of
Grace
to
discover
in
himself
,
he
hath
proportionably
the
least
measure
of
abilities
and
helps
to
discover
it
,
and
the
greatest
measure
of
all
the
forementioned
hinderances
:
He
that
hath
but
a
very
little
Repentance
,
Faith
,
Love
and
Obedience
(
sincere
,
)
when
he
goeth
to
finde
it
out
,
he
hath
in
the
same
measure
,
a
Darker
Understanding
to
discern
it
,
then
others
have
;
and
a
greater
strangeness
and
disacquaintance
with
himself
;
and
more
deceitfulness
in
his
heart
;
and
a
greater
confusion
and
hurlyburly
in
his
thoughts
and
Affections
,
and
all
more
out
of
order
and
to
seek
:
Also
he
hath
a
greater
backwardness
to
the
work
of
self-examination
,
and
can
hardly
get
his
heart
to
it
,
and
more
hardly
,
to
do
it
throughly
and
search
to
the
quick
,
and
most
hardly
to
hold
on
against
all
withdrawing
temptations
,
till
he
have
made
a
clearer
discovery
:
And
lastly
,
his
soul
is
more
mutable
then
stronger
Christians
are
,
and
therefore
when
cross
Actings
are
so
frequent
,
he
cannot
discern
the
smallest
prevailing
Habit.
If
(
when
you
are
weighing
Gold
)
the
scales
be
turned
but
with
one
grain
,
every
little
jogge
,
or
winde
,
or
unsteadfast
holding
will
actually
lift
up
the
heavier
end
,
and
its
preponderation
is
with
great
wavering
and
mobility
.
8.
Yet
further
,
Consider
,
those
that
have
least
Grace
have
most
sin
,
habitual
and
actual
;
and
they
are
so
frequent
in
transgressing
,
that
their
failings
are
still
in
their
eye
:
and
thereby
the
prevalency
of
Christs
interest
is
made
more
doubtfull
and
obscure
:
For
when
he
asketh
his
own
conscience
,
Do
I
will
or
love
most
the
world
and
my
fleshly
delights
,
or
Christ
and
his
wayes
?
presently
conscience
remembreth
him
,
at
such
a
time
,
and
such
a
time
thou
didst
choose
thy
fleshly
pleasures
,
profits
or
credit
,
and
refuse
obedience
:
and
it
is
so
oft
,
and
so
foully
,
that
the
soul
is
utterly
at
a
loss
,
and
cannot
discern
the
Habitual
prevalent
bent
and
Resolution
of
the
Will
.
9.
Besides
,
Conscience
is
a
Judge
in
mans
soul
,
and
will
be
Accusing
and
condemning
men
so
far
as
they
are
guilty
:
now
they
that
make
work
for
the
most
frequent
and
terrible
Accusations
of
Conscience
that
will
stand
with
true
Grace
,
are
unlikely
to
have
Assurance
.
For
Assurance
quiets
the
soul
and
easeth
it
;
and
a
galled
Conscience
works
the
contrary
way
.
They
that
keep
open
the
wound
,
and
daily
fret
off
the
skin
more
,
and
are
still
grating
on
the
galled
part
,
are
unlikely
to
have
Assurance
.
10.
Again
,
These
weakest
Christians
being
least
in
Duty
and
most
in
sinning
(
of
any
in
whom
sin
reigneth
not
)
they
are
consequently
most
in
provoking
and
displeasing
God
.
And
they
that
do
so
,
shall
finde
that
God
will
shew
them
his
displeasure
,
and
will
displease
them
again
.
They
must
not
look
to
enjoy
Assurance
,
or
see
the
Pleased
face
of
God
,
till
they
are
more
carefull
to
please
him
,
and
are
more
sparing
and
seldom
in
offending
him
.
As
Gods
universal
Justice
in
Governing
the
world
,
will
make
as
great
a
difference
between
the
sincerely
Obedient
and
Disobedient
,
as
there
is
between
Heaven
and
Hell
;
so
God●
Paternal
Justice
in
Governing
his
family
,
will
make
as
wide
a
difference
between
the
more
Obedient
children
and
the
less
Obedient
,
as
is
between
his
dreadfull
frowns
,
and
his
joyous
reviving
smiles
;
or
between
his
smarting
Rod
,
or
his
encouraging
Rewards
.
11.
If
God
should
give
Assurance
and
Peace
to
the
sinning
and
least
obedient
believers
,
he
should
not
fit
his
providential
disposals
to
their
good
.
It
is
not
that
which
their
state
requires
,
nor
would
it
tend
to
their
Cure
any
more
then
a
healing
Plaister
to
a
sore
that
is
rotten
in
the
bottom
,
or
a
Cordial
to
the
removall
of
a
cacochymy
,
or
the
purging
out
of
corrupt
redundant
humours
.
They
are
so
inclined
to
the
Lethargy
of
security
,
that
they
have
need
of
continual
pinching
,
striking
or
loud
calling-on
,
to
keep
them
waking
:
(
still
remember
,
that
by
this
weak
Christian
,
I
mean
not
every
doubting
distressed
soul
,
that
is
weak
in
their
own
apprehension
,
and
little
in
their
own
eyes
,
and
poor
in
spirit
:
but
I
mean
those
that
have
the
least
measure
of
sincere
Love
to
Christ
,
and
desire
after
him
,
and
tenderness
of
conscience
,
and
care
to
please
God
,
and
the
greatest
measure
of
security
,
worldliness
,
pride
,
flesh-pleasing
,
and
boldness
in
sinning
,
which
is
consistent
with
sincerity
in
the
faith
.
)
I
believe
there
is
no
father
or
mother
that
hath
children
to
govern
,
but
they
know
by
experience
,
that
●here
is
a
necessity
of
frowns
and
rods
for
the
more
disobedient
;
and
that
rewards
and
smiles
are
no
cure
for
stubbornness
or
contempt
.
12.
Lastly
,
Do
but
well
consider
,
what
a
sola●cisme
in
Government
it
would
be
,
and
what
desperate
inconveniences
it
would
have
brought
into
the
world
,
if
God
should
but
have
set
such
a
punctual
land-mark
between
his
Kingdom
and
the
Kingdom
of
Satan
,
as
we
are
ready
to
dream
of
:
If
God
should
have
said
in
his
Word
,
just
so
oft
a
man
may
be
drunk
,
or
may
murder
,
or
commit
adultery
,
or
steal
,
or
forswear
himself
,
and
yet
be
a
true
Christian
and
be
saved
!
Or
just
so
far
a
man
may
go
in
neglecting
duty
to
God
and
man
,
and
in
cherishing
his
flesh
,
hiding
his
sin
,
&c.
and
yet
be
a
true
Believer
and
be
saved
.
This
would
1.
Embolden
men
in
sinning
,
and
make
them
think
,
I
may
yet
venture
,
for
I
stand
on
safe
ground
:
2.
And
it
would
hinder
Repentance
:
Indeed
it
would
be
the
way
to
rob
God
of
his
honour
;
and
multiply
provocations
against
him
,
and
keep
his
children
in
disobedience
,
and
hinder
their
growth
in
holiness
,
and
cause
a
deformity
in
Christs
body
,
and
a
shame
to
his
Religion
and
sacred
name
.
As
for
those
that
say
,
Assurance
never
encourageth
men
in
sin
,
but
tends
to
destroy
it
.
I
answer
,
It
is
true
of
Gods
Assurance
,
seasonably
given
to
those
that
are
fit
for
it
,
and
used
by
them
accordingly
:
But
if
God
should
have
told
all
the
world
,
just
how
far
they
may
sin
,
and
yet
be
certain
of
salvation
,
this
would
have
bred
Assurance
in
those
that
were
unfit
for
it
,
and
it
would
have
been
but
the
putting
of
new
wine
into
old
crackt
bottles
,
or
a
new
piece
into
an
old
garment
,
that
would
break
them
,
or
make
worse
the
rent
.
I
must
therefore
freely
tell
these
objectors
(
I
am
sorry
that
so
many
of
my
old
acquaintance
now
harp
so
much
on
this
Antinomian
string
)
that
ignorance
or
error
hath
so
blinded
them
,
that
they
have
forgotten
,
or
know
not
1.
What
an
imperfect
piece
the
best
is
in
this
life
,
much
more
the
worst
true
Christian
.
2.
Nor
what
a
subtil
Devil
we
have
to
tempt
us
.
3.
Nor
what
an
active
thing
corruption
is
,
and
what
advantage
it
will
take
on
unseasonable
Assurance
.
4.
Nor
what
the
nature
of
Grace
and
Sanctification
is
;
and
how
much
of
it
lies
in
a
godly
jealousie
of
our selves
and
apprehension
of
our
danger
,
and
that
the
fear
of
God
is
the
beginning
of
wisedom
,
See
Heb.
4.1
.
Nay
5.
They
have
forgotten
what
a
man
is
,
and
how
inseparable
from
his
nature
is
the
Principle
of
self-preservation
,
and
how
necessary
the
apprehension
of
danger
and
the
fear
of
evil
to
himself
,
is
to
the
avoiding
of
that
evil
,
and
so
to
his
preservation
.
8.
Yea
if
they
knew
but
what
a
Commonwealth
or
a
family
is
,
they
would
know
that
fear
of
evil
,
and
desire
of
self-preservation
,
is
the
very
motive
to
Associations
,
and
the
groundwork
of
all
Laws
and
Government
,
and
a
great
part
of
the
life
of
all
Obedience
.
And
thus
I
have
fully
proved
to
you
,
That
the
smallest
measure
of
Grace
,
cannot
help
men
to
Assurance
,
in
Gods
ordinary
way
.
Perhaps
you
will
say
,
What
comfort
is
there
in
this
to
a
poor
weak
Christian
?
This
is
rather
the
way
to
put
him
quite
out
of
heart
and
hope
.
I
answer
.
No
such
matter
:
I
shall
shew
you
the
uses
of
this
observation
in
the
following
Directions
.
In
the
mean
time
I
will
say
but
this
,
The
expectations
of
unseasonable
Assurance
and
out
of
Gods
way
,
is
a
very
great
cause
of
keeping
many
in
languishing
and
distress
,
and
of
causing
others
to
turn
Antinomians
,
and
snatch
at
comforts
,
which
God
never
gave
them
,
and
to
feign
and
frame
an
Assurance
of
their
own
making
,
or
build
upon
the
delusions
of
the
great
Deceiver
▪
transforming
himself
into
an
Angel
of
Light
.
DIRECTION
XIII
.
13.
From
the
last
mentioned
Observation
,
there
is
one
plain
Consectary
arising
,
which
I
think
you
may
do
well
to
note
by
the
way
,
viz.
That
According
to
Gods
ordinary
way
of
giving
Grace
,
it
cannot
be
expected
that
Christians
should
be
able
to
know
the
very
time
of
their
first
receiving
or
acting
true
saving
Grace
▪
or
just
when
they
were
Pardoned
,
Justified
,
Adopted
and
put
into
a
state
of
Salvation
.
THis
must
needs
be
undeniable
,
if
you
grant
the
former
Point
,
That
the
least
measure
of
Grace
,
yieldeth
not
Assurance
of
its
sincerity
(
which
is
proved
:
)
and
withall
if
you
grant
this
plain
truth
,
That
it
is
Gods
ordinary
way
,
to
give
a
small
measure
of
Grace
at
the
first
.
This
I
prove
thus
:
1.
Christ
likeneth
Gods
Kingdom
of
Grace
to
a
grain
of
mustard
seed
,
which
is
at
first
the
least
of
all
seeds
,
but
after
cometh
to
a
tree
:
And
to
a
little
leaven
,
which
leaveneth
the
whole
lump
.
I
will
not
deny
but
this
may
be
applied
to
the
visible
progress
of
the
Gospel
and
increase
of
the
Church
:
but
it
is
plainly
appliable
also
to
the
Kingdom
of
Christ
within
us
.
2.
The
Scripture
oft
calleth
such
young
beginners
,
Babes
,
Children
,
Novices
,
&c.
3.
We
are
all
commanded
still
to
grow
in
Grace
;
which
implieth
that
we
have
our
smallest
measure
at
the
first
.
4.
Heb.
5.12
.
sheweth
,
that
strength
of
Grace
should
be
according
to
time
and
means
.
5.
Common
experience
is
an
invincible
argument
for
this
.
Men
are
at
a
distance
from
Christ
when
he
first
calleth
them
to
come
to
him
:
and
many
steps
they
have
Toward
him
before
they
reach
To
him
.
We
are
first
so
far
enlightned
as
to
see
our
sin
and
misery
,
and
the
meaning
and
truth
of
the
Gospel
,
and
so
rowsed
out
of
our
security
,
and
made
to
look
about
us
,
and
see
that
we
have
souls
to
save
or
lose
,
and
that
it
is
no
jesting
matter
to
be
a
Christian
:
and
so
we
come
to
understand
the
tenour
of
the
Covenant
,
and
Christs
termes
of
saving
men
:
But
alas
how
long
is
it
usually
after
this
,
before
we
come
sincerely
to
yield
to
his
termes
,
and
take
him
as
he
is
offered
,
and
Renounce
the
World
,
Flesh
and
the
Devil
,
and
Give
up
our selves
to
him
in
a
faithfull
Covenant
!
We
are
long
deliberating
before
we
can
get
our
backward
hearts
to
Resolve
.
How
then
should
a
man
know
just
when
he
was
past
the
highest
step
of
common
or
preparative
Grace
,
and
arived
at
the
first
step
of
special
Grace
?
Yet
mark
,
that
I
here
speak
only
of
Gods
ordinary
way
of
giving
Grace
:
For
I
doubt
not
but
in
some
God
may
give
a
higher
Degree
of
Grace
at
the
first
day
of
their
conversion
,
then
some
others
do
attain
in
many
years
.
And
those
may
know
the
time
of
their
true
Conversion
,
both
because
the
effect
was
so
discernable
,
and
because
the
suddenness
makes
the
change
more
sensible
and
observable
.
But
this
is
not
the
ordinary
course
.
Ordinarily
Convictions
lye
long
on
the
soul
before
they
come
to
a
true
Conversion
.
Conscience
is
wounded
,
and
smarting
long
,
and
long
grudging
against
our
sinfull
and
negligent
courses
,
and
telling
us
of
the
Necessity
of
Christ
and
a
holy
life
,
before
we
sincerely
obey
Conscience
,
and
give
up
our selves
to
Christ
.
We
seldom
yield
to
the
first
conviction
or
perswasion
.
The
Flesh
hath
usually
too
long
time
given
it
to
plead
its
own
Cause
;
and
to
say
to
the
Soul
,
Wilt
thou
forsake
all
thy
pleasure
and
merry
company
and
courses
?
Wilt
thou
beggar
thy self
?
or
make
thy self
a
scorn
and
mocking
stock
to
the
world
?
Art
thou
ever
able
to
hold
out
in
so
strict
a
course
?
and
to
be
undone
?
and
to
forsake
all
and
lay
down
thy
life
for
Christ
?
Is
it
not
better
venture
thy self
in
the
same
way
as
thou
hast
gone
in
,
as
well
as
others
do
,
and
as
so
many
of
thy
forefathers
have
done
before
thee
?
Under
such
sinfull
Deliberations
as
these
we
usually
continue
long
before
we
fully
Resolve
:
And
many
demurres
and
delayes
we
make
before
we
conclude
to
take
Christ
on
the
terms
that
he
is
offered
to
us
.
Now
I
make
no
doubt
but
most
or
many
Christians
can
remember
how
and
when
God
stirred
their
Consciences
and
wakened
them
from
their
security
,
and
made
them
look
about
them
,
and
roused
them
out
of
their
natural
Lethargy
:
Some
can
tell
what
Sermon
first
did
it
:
Others
can
remember
by
what
degrees
and
steps
God
was
doing
it
long
:
The
ordinary
way
appointed
by
God
for
the
doing
of
it
first
,
is
the
instruction
of
Parents
:
And
(
as
I
have
fullier
manifested
in
my
Book
of
Infant
Baptism
)
if
Parents
would
do
their
duties
,
they
would
find
,
that
The
Word
publikely
preached
was
not
appointed
to
be
the
first
ordinary
means
of
Conversion
and
Sanctification
;
but
commonly
,
Grace
would
be
received
in
childhood
:
I
speak
not
of
Baptismal
Relative
Grace
,
consisting
in
the
pardon
of
Original
sin
;
nor
yet
any
infusion
of
Habits
before
they
have
the
use
of
reason
(
because
I
suppose
it
is
hid
from
us
,
what
God
doth
in
that
.
)
But
I
speak
of
actual
Conversion
:
and
I
prove
that
this
should
be
the
first
ordinary
way
and
time
of
Conversion
to
the
children
of
true
Christians
,
because
it
is
the
first
means
that
God
hath
appointed
to
be
used
with
them
.
Deut.
6.6
,
7
,
8.
Eph.
6.4
.
Parents
are
commanded
to
teach
their
children
the
Law
of
God
,
urgently
,
at
home
and
as
they
walk
abroad
,
lying
down
and
rising
up
;
and
to
bring
them
up
in
the
admonition
and
nurture
of
the
Lord
:
and
to
train
up
a
child
in
the
way
he
should
go
,
and
then
when
they
are
old
they
will
not
depart
from
it
,
Prov.
22.6
.
And
children
are
commanded
to
Remember
their
Creator
in
the
dayes
of
their
youth
,
Eccles.
12.1
.
And
if
this
be
Gods
first
great
means
,
then
doubtless
he
will
ordinarily
bless
his
own
means
here
,
as
well
as
in
the
Preaching
of
the
Word
.
From
all
this
I
would
have
you
learn
this
lesson
:
That
you
ought
not
to
trouble
your self
with
fears
and
doubts
lest
you
are
not
truly
Regenerate
,
because
you
know
not
the
Sermon
or
the
very
time
and
manner
of
your
Conversion
:
but
finde
that
you
have
grace
,
and
then
,
though
you
know
not
just
the
time
or
manner
of
your
receiving
of
it
,
yet
you
may
nevertheless
be
Assured
of
Salvation
by
it
.
Search
therefore
what
you
are
,
and
how
your
will
is
disposed
and
resolved
,
and
how
your
Life
is
ordered
,
rather
then
to
know
how
you
became
such
.
I
know
the
workings
of
the
Spirit
on
the
soul
may
be
discerned
,
because
they
stir
up
discernable
Actings
in
our
own
spirits
.
The
souls
Convictions
,
Consideration
,
Resolutions
and
Affections
are
no
insensible
things
:
But
yet
the
work
of
Grace
usually
begins
in
common
Grace
,
and
so
proceeds
by
degrees
till
it
come
to
special
saving
Grace
,
even
as
the
work
of
nature
doth
,
first
producing
the
matter
and
then
introducing
the
form
;
first
producing
the
embryo
,
before
it
introduce
a
Rational
soul
.
And
as
no
child
knows
the
time
or
manner
of
his
own
Formation
,
Vivification
or
Reception
of
that
soul
,
so
I
think
,
few
true
Believers
can
say
,
Just
such
a
day
,
or
at
such
a
Sermon
I
became
a
true
Justified
,
sanctified
man
.
That
was
the
hour
of
your
true
Conversion
and
Justification
,
When
you
first
preferred
God
and
Christ
and
Grace
before
all
things
in
this
world
,
and
deliberately
and
seriously
Resolved
to
take
Christ
for
your
Saviour
and
Governour
,
and
give
up
your self
to
him
to
be
saved
,
taught
and
governed
,
and
to
obey
him
faithfully
to
the
death
against
all
Temptations
,
whatsoever
you
should
lose
or
suffer
by
it
.
Now
I
would
but
ask
those
very
Christians
that
think
they
do
know
the
very
Sermon
that
converted
them
,
Did
that
Sermon
bring
you
to
this
Resolution
?
Or
was
it
not
only
some
troubling
,
rowsing
preparation
hereto
?
I
think
some
desperate
sickness
or
the
like
Affliction
is
a
very
usual
means
to
bring
Resolutions
to
be
downright
and
fixed
,
with
many
souls
that
long
delayed
and
fluctuated
in
unresolvedness
,
and
lay
under
meer
uneffectual
Convictions
.
Obj.
But
this
runs
on
your
own
grounds
,
that
saving
Grace
and
common
Grace
do
differ
but
in
degrees
.
Answ.
I
think
most
will
confess
that
as
to
the
Acts
of
Grace
,
and
that
is
it
that
we
are
now
enquiring
after
;
and
that
is
all
the
means
that
we
have
of
discerning
the
Habits
:
Yet
remember
that
I
still
tell
you
,
That
there
is
a
specifical
Moral
difference
,
though
grounded
but
in
a
gradual
Natural
difference
.
Yea
and
that
one
grain
of
the
Spirits
working
,
which
turns
the
Will
in
a
prevalent
measure
for
Christ
,
(
together
with
the
illumination
necessary
thereto
)
deserves
all
those
elogies
and
high
titles
that
are
given
it
in
the
Word
;
so
great
a
change
doth
it
make
in
the
soul
!
Well
may
it
be
called
,
The
New
Creature
:
Born
of
the
Spirit
:
The
Workmanship
of
God
:
The
new
Life
:
yea
The
Image
of
God
,
and
The
Divine
Nature
(
if
that
Text
be
not
meant
of
the
Divine
Nature
in
Christ
which
we
are
Relatively
made
partakers
of
in
our
Union
with
him
.
)
When
you
are
weighing
things
in
the
balance
,
you
may
add
grain
after
grain
,
and
it
makes
no
turning
or
motion
at
all
,
till
you
come
to
the
very
last
grain
,
and
then
suddenly
that
end
which
was
downward
is
turned
upward
.
When
you
stand
at
a
loss
between
two
highwayes
,
not
knowing
which
way
to
go
,
as
long
as
you
are
deliberate
,
you
stand
still
:
All
the
Reasons
that
come
into
your
minde
,
do
not
stir
you
:
But
the
last
Reason
which
Resolves
you
,
setteth
you
in
motion
.
So
is
it
in
the
change
of
a
sinners
heart
and
life
:
He
is
not
changed
(
but
preparing
towards
it
)
while
he
is
but
Deliberating
,
Whether
he
should
choose
Christ
or
the
world
?
But
the
last
Reason
that
comes
in
and
Determineth
his
Will
to
Christ
,
and
makes
him
resolve
and
enter
a
firm
Covenant
with
Christ
,
and
say
,
I
will
have
Christ
for
Better
or
Worse
,
this
maketh
the
greatest
change
that
ever
is
made
by
any
work
in
this
world
.
For
how
can
there
be
greater
then
the
turning
of
a
soul
from
the
creature
to
the
Creator
?
so
distant
are
the
Terms
of
this
change
.
After
this
one
Turning
act
Christ
hath
that
Heart
,
and
the
main
bent
and
endeavours
of
the
life
,
which
the
world
had
before
.
The
man
hath
a
new
End
,
a
new
Rule
and
Guide
,
and
a
new
Master
.
Before
the
Flesh
and
the
Devil
were
his
Masters
,
and
now
Christ
is
his
Master
.
So
that
you
must
not
think
so
meanly
of
the
Turning
,
Determining
,
Resolving
act
of
Grace
,
because
it
lieth
but
in
a
gradual
difference
naturally
from
common
Grace
,
If
a
Prince
should
offer
a
condemned
beggar
to
marry
her
,
and
pardon
her
,
and
make
her
his
Queen
;
Her
Deliberation
may
be
the
way
to
her
Consent
,
and
one
Reason
after
another
may
bring
her
near
to
consenting
.
But
it
is
that
which
turns
her
Will
to
Consent
,
Resolve
,
Covenant
and
Deliver
her self
to
him
,
which
makes
the
great
change
in
her
state
.
Yet
all
the
foregoing
Work
of
common
Grace
hath
a
hand
in
the
change
,
though
only
the
turning
Resolution
do
effect
it
:
It
is
the
rest
with
this
that
doth
it
:
As
when
the
last
grain
turns
the
scales
,
the
former
do
concurre
.
I
will
conclude
with
D●
Prestons
words
in
his
Golden
Scepter
,
pag.
210.
Obj.
It
seems
then
that
the
knowledge
of
a
carnal
man
and
of
a
Regenerate
man
do
differ
but
in
Degrees
,
and
not
in
kind
.
Ans.
The
want
of
Degrees
here
alter
the
kind
.
As
in
Numbers
the
Addition
of
a
Degree
alters
the
species
and
kind
.
Reade
for
this
also
D.
Jackson
of
saving
faith
,
§.
3.
ch.
3.
pag.
297
,
298.
and
frequently
in
other
places
.
So
much
of
that
observation
.
DIRECTION
XIV
.
14.
Yet
further
I
would
have
you
to
understand
this
:
That
As
the
least
measure
of
Saving
Grace
is
ordinarily
undiscernable
from
the
greatest
measure
of
common
Grace
,
(
notwithstanding
the
greatness
of
the
change
that
it
makes
)
so
a
measure
somewhat
greater
is
so
hardly
discernable
,
that
it
seldom
brings
Assurance
:
And
therefore
it
is
only
the
stronger
Christians
that
attain
Assurance
ordinarily
;
even
those
,
who
have
a
great
degree
of
Faith
and
Love
,
and
keep
them
much
in
exercise
,
and
are
very
watchfull
and
carefull
in
Obedience
:
And
consequently
(
most
Christians
being
of
the
weaker
sort
)
it
is
but
few
that
do
attain
to
Assurance
of
their
Justification
and
Salvation
.
HEre
are
two
or
three
points
which
I
would
have
you
distinctly
to
observe
,
though
I
lay
them
all
together
for
brevity
.
1.
That
it
is
only
a
greater
measure
of
Grace
that
will
ordinarily
afford
Assurance
.
2.
That
therefore
it
is
only
the
stronger
and
holier
and
more
obedient
sort
of
Christians
that
usually
reach
to
a
Certainty
of
Salvation
.
3.
That
few
Christians
do
reach
to
a
strong
or
high
degree
of
Grace
.
4.
And
therefore
it
is
but
few
Christians
that
reach
to
Assurance
.
For
the
two
first
of
these
it
will
evidently
appear
that
they
are
true
,
by
reviewing
the
Reasons
which
I
gave
of
the
last
point
save
one
.
He
that
will
attain
to
a
Certainty
of
Salvation
,
must
1.
Have
a
large
measure
of
Grace
to
be
discerned
.
2.
He
must
have
that
Grace
much
in
Action
,
and
lively
Action
:
For
it
is
not
meer
Habits
that
are
discernable
.
3.
He
must
have
a
clear
understanding
to
be
acquainted
with
the
Nature
of
Spiritual
things
:
To
know
what
is
a
sound
evidence
,
and
how
to
follow
the
search
,
and
how
to
repell
particular
Temptations
.
4.
He
must
have
a
good
acquaintance
and
familiarity
with
his
own
heart
:
and
to
that
end
must
be
much
at
home
,
and
be
used
sometime
to
a
diligent
observation
of
his
heart
and
waies
.
5.
He
must
be
in
a
good
measure
acquainted
with
,
and
a
Conquerour
of
contradicting
Temptations
.
6.
He
must
have
some
competent
cure
of
the
deep
Deceitfulness
of
the
heart
,
and
it
must
be
brought
to
an
open
,
plain
,
ingenuous
frame
,
willing
to
know
the
worst
of
it self
.
7.
He
must
have
some
cure
of
that
ordinary
confusion
and
tumultuous
disorder
that
is
in
the
thoughts
and
affections
of
men
:
and
get
things
into
an
order
in
his
minde
.
8.
He
must
be
a
man
of
Diligence
,
Resolution
,
and
unwearied
Patience
,
that
will
Resolvedly
set
on
the
work
of
self-examination
,
and
painfully
watch
in
it
,
and
constantly
follow
it
from
time
to
time
till
he
attain
a
Certainty
.
9.
He
must
be
one
that
is
very
fearfull
of
sinning
,
and
carefull
in
close
obedient
walking
with
God
,
and
much
in
sincere
and
spiritual
duty
,
that
he
keep
not
conscience
still
in
accusing
and
condemning
him
,
and
God
still
offended
with
him
,
and
his
wounds
fresh
bleeding
,
and
his
Soul
still
smarting
.
10.
He
must
be
a
man
of
much
fixedness
and
constancy
of
minde
,
and
not
of
the
ordinary
mutability
of
mankinde
;
that
so
he
may
not
by
remitting
his
zeal
and
diligence
,
lose
the
sight
of
his
evidences
,
nor
by
leaving
open
his
soul
to
an
alteration
by
every
new
intruding
thought
and
temptation
,
let
go
his
Assurance
as
soon
as
he
attaineth
it
.
All
these
things
in
a
good
degree
are
Necessary
to
the
attaining
of
Assurance
of
Salvation
.
And
then
do
I
need
to
say
any
more
to
the
Confirmation
of
the
third
Point
,
That
few
Christians
reach
this
measure
of
Grace
?
O
that
it
were
not
as
clear
as
the
light
,
and
as
discernable
as
the
earth
under
our
feet
,
that
most
true
Christians
are
weaklings
and
of
the
lower
forms
in
the
School
of
Christ
!
Alas
,
how
ignorant
are
most
of
the
best
?
How
little
Love
,
or
Faith
,
or
Zeal
,
or
heavenly-mindedness
,
or
Delight
in
God
,
have
they
?
How
unacquainted
with
a
frequent
exercise
of
these
Graces
?
How
unacquainted
with
the
way
of
self-examination
?
and
how
backward
to
it
?
and
how
dull
and
careless
in
it
?
doing
it
by
the
halves
,
as
Laban
searched
Rachels
Tent
?
How
easily
put
off
with
an
excuse
?
How
little
acquainted
with
their
own
hearts
?
or
with
Satans
temptations
,
and
waies
of
deceiving
?
how
much
deceitfulness
remaineth
in
their
hearts
?
how
confused
are
their
mindes
?
and
what
distractions
and
tumults
are
there
in
their
thoughts
?
how
bold
are
they
in
sinning
?
and
how
little
tenderness
of
Conscience
,
and
care
of
obeying
have
they
?
how
frequently
do
they
wound
Conscience
,
provoke
God
,
and
obscure
their
Evidences
?
and
how
mutable
are
their
Apprehensions
?
and
how
soon
do
they
lose
that
Assurance
which
they
once
attain
?
and
upon
every
occasion
quite
lose
the
sight
of
their
evidences
?
yea
and
Remit
their
actual
Resolutions
,
and
so
lose
much
of
the
Evidence
it self
?
Is
not
this
the
common
case
of
Godly
people
?
O
that
we
could
truly
deny
it
:
Let
their
lives
be
witness
,
let
their
visible
neglects
,
worldliness
,
pride
,
impatiency
of
plain
Reproof
,
remisness
of
Zeal
,
dullness
and
customariness
in
Duty
,
strangeness
to
God
,
unwillingness
to
secret
Prayer
and
Meditation
,
unacquaintedness
with
the
Spirits
operations
and
joyes
,
their
unpeaceableness
one
with
another
,
and
their
too
frequent
blemishing
the
glory
of
their
holy
Profession
by
the
unevenness
of
their
walking
,
let
all
these
witness
,
whether
the
School
of
Christ
have
not
most
children
in
it
:
and
how
few
of
them
ever
go
to
the
Vniversity
of
riper
knowledge
?
and
how
few
of
those
are
fit
to
begin
here
the
works
of
their
Priestly
Office
,
which
they
must
live
in
for
ever
?
in
the
high
and
joyfull
Praises
of
God
and
of
the
Lamb
,
who
hath
Redeemed
them
by
his
Blood
,
and
made
them
Kings
and
Priests
to
God
,
that
they
may
Reign
with
him
for
ever
?
I
am
content
to
stand
to
the
Judgement
of
all
humble
self-knowing
Christians
,
whether
this
be
not
true
of
most
of
themselves
?
and
for
those
that
deny
it
,
I
will
stand
to
the
Judgement
of
their
Godly
neighbors
,
who
perhaps
know
them
better
then
they
know
themselves
.
And
then
this
being
all
so
,
the
fourth
point
is
undeniable
,
That
It
is
but
very
few
Christians
that
reach
to
Assurance
of
Salvation
.
If
any
think
(
as
intemperate
hot
spirited
men
are
like
enough
to
charge
me
)
that
in
all
this
I
countenance
the
Popish
doctrine
of
Doubting
and
Uncertainty
,
and
contradict
the
common
doctrine
of
the
Reformed
Divines
that
Write
against
them
;
I
answer
,
1.
I
do
contradict
both
the
Papists
that
deny
Assurance
,
and
many
forreign
Writers
who
make
it
farre
more
Easie
,
Common
,
and
Necessary
then
it
is
(
much
more
both
them
and
the
Antinomists
,
who
place
Justifying
faith
in
it
.
)
But
I
stand
in
the
midst
between
both
extreams
;
and
I
think
I
have
the
company
of
most
English
Divines
.
2.
I
come
not
to
be
of
this
minde
meerly
by
reading
Books
,
but
mainly
,
by
reading
my
own
heart
,
and
consulting
my
own
experience
,
and
the
experience
of
a
very
great
number
of
Godly
people
of
all
sorts
,
who
have
opened
their
hearts
to
me
,
for
almost
twenty
years
time
.
3.
I
would
intreat
the
gainsayers
to
study
their
own
hearts
better
for
some
considerable
time
,
and
to
be
more
in
hearing
the
case
and
complaints
of
Godly
people
;
and
by
that
time
they
may
happily
come
to
be
of
my
minde
.
4.
See
whether
all
those
Divines
that
have
been
very
practical
,
and
successfull
in
the
work
of
God
,
and
much
acquainted
with
the
way
of
the
Recovery
of
lost
souls
,
be
not
all
of
the
same
Judgement
as
I
in
this
point
,
(
such
as
T.
Hooker
,
Jo.
Rogers
,
Preston
,
Sibs
,
Bolton
,
Dod
,
Culverwell
,
&c.
)
And
whither
the
confidentest
men
for
the
contrary
be
not
those
that
study
Books
more
then
hearts
,
and
spend
their
daies
in
Disputing
,
and
not
in
winning
souls
to
God
from
the
world
.
Lastly
,
Let
me
add
to
what
is
said
,
these
two
Proofs
of
this
fourth
Point
here
asserted
.
1.
The
constant
experience
of
the
greatest
part
of
Believers
,
tels
us
,
that
Certainty
of
salvation
is
very
rare
.
Even
of
those
that
live
comfortably
and
in
peace
of
Conscience
,
yet
very
few
of
them
do
attain
to
a
Certainty
.
For
my
part
,
it
is
known
that
God
in
undeserved
Mercy
hath
given
me
long
the
society
of
a
great
number
of
Godly
people
,
and
great
interest
in
them
,
and
privacy
with
them
,
and
opportunity
to
know
their
mindes
,
and
this
in
many
places
(
my
station
by
providence
having
been
oft
removed
:
)
and
I
must
needs
profess
,
that
of
all
these
I
have
met
with
few
,
yea
very
few
indeed
,
that
if
I
seriously
and
privately
asked
them
,
Are
you
Certain
that
you
are
a
true
Believer
,
and
so
are
Justified
and
shall
be
Saved
,
durst
say
to
me
,
I
am
Certain
of
it
.
But
some
in
great
doubts
and
fears
:
most
too
secure
and
neglective
of
their
states
,
without
Assurance
,
and
some
in
so
good
hopes
(
to
speak
in
their
own
language
)
as
calmeth
their
spirits
,
that
they
can
comfortably
cast
themselves
on
God
in
Christ
.
And
those
few
that
have
gone
so
far
beyond
all
the
rest
,
as
to
say
,
They
were
Certain
of
their
sincerity
and
salvation
,
were
the
Professors
whose
state
I
suspected
more
then
any
of
the
rest
;
as
being
the
most
proud
,
self-conceited
,
censorious
,
passionate
,
unpeaceable
sort
of
Professors
:
and
some
of
them
living
scandalously
,
and
some
fallen
since
to
more
scandalous
waies
then
ever
:
And
the
most
of
their
humble
,
godly
acquaintance
or
neighbours
suspected
them
as
well
as
I.
Or
else
some
very
few
of
them
that
said
they
were
Certain
,
were
honest
godly
people
(
most
women
)
of
smal
Judgement
and
strong
Affections
;
who
depended
most
on
that
which
is
commonly
called
The
sense
or
feeling
of
Gods
Love
;
and
were
the
lowest
at
some
times
,
as
they
were
the
highest
at
other
times
:
and
they
that
were
one
moneth
certain
to
be
saved
,
perhaps
the
next
moneth
were
almost
ready
to
say
,
they
should
certainly
be
damned
.
So
that
taking
out
all
these
sorts
of
persons
,
the
sober
,
solid
,
judicious
Believers
,
that
could
groundedly
and
ordinarily
say
,
I
am
Certain
that
I
shall
be
Saved
,
have
been
so
few
,
that
it
is
sad
to
me
to
consider
it
.
If
any
other
mens
experiences
be
contrary
,
I
am
glad
of
it
;
so
be
it
they
be
Sober
Judicious
men
able
to
gather
experiences
;
and
so
they
live
not
among
meer
Antinomians
,
and
take
not
the
discovery
of
their
meer
opinion
,
for
a
discovery
of
experience
.
For
I
have
seen
in
divers
professors
of
my
long
acquaintance
,
the
strange
power
of
Opinion
and
Phantasie
in
this
thing
.
I
have
known
those
that
have
lived
many
years
in
doubting
of
their
Salvation
,
and
all
that
while
walked
uprightly
;
and
in
the
late
Warres
,
falling
into
the
company
of
some
Anabaptists
,
they
were
by
them
perswaded
that
there
was
no
right
way
to
their
comfort
but
by
being
Re-baptized
,
and
associating
themselves
with
the
Re-baptized
Church
,
and
abstaining
from
the
hearing
of
the
Unbaptized
Parish
Priests
(
as
they
called
them
)
No
sooner
was
this
done
,
but
all
their
former
doubtings
and
troubles
were
over
,
and
they
were
as
comfortable
as
any
others
(
as
themselves
affirmed
)
which
no
doubt
proceeded
from
,
partly
the
strength
of
Phantasie
conceiting
it
should
so
be
,
and
partly
from
the
Novelty
of
their
way
which
delighted
them
,
and
partly
from
the
strong
▪
Opinion
they
had
that
this
was
the
way
of
Salvation
,
and
that
the
want
of
this
did
keep
them
in
the
dark
so
long
,
and
partly
from
Satans
policy
,
who
troubleth
people
least
,
when
they
are
in
a
way
that
pleaseth
him
:
But
when
these
people
had
lived
a
year
or
two
in
this
comfortable
condition
,
they
fell
at
last
into
the
society
of
some
Libertines
or
Familists
,
who
believe
that
the
Scriptures
are
all
but
a
dream
,
fiction
or
Allegory
:
These
presently
perswaded
them
,
that
they
were
fools
to
regard
Baptism
or
such
Ordinances
,
and
that
they
might
come
to
hear
again
in
our
Congregations
,
seeing
all
things
were
lawfull
,
and
there
was
no
Heaven
or
Hell
but
within
men
,
and
therefore
they
should
look
to
their
safety
and
credit
in
the
world
,
and
take
their
pleasure
.
This
lesson
was
quickly
learned
,
and
then
they
cried
down
the
Anabaptists
,
and
confessed
they
were
deluded
,
and
so
,
being
grown
loose
while
they
were
Anabaptists
,
to
mend
the
matter
,
they
grew
Epicures
when
they
had
been
instructed
by
the
Libertines
,
and
this
was
the
end
of
their
new
gotten
comfort
.
Others
I
have
known
that
have
wanted
Assurance
,
and
falling
among
the
Antinomians
,
were
told
by
them
that
they
undid
themselves
by
looking
after
Signs
and
Marks
of
Grace
,
and
so
laying
their
comforts
upon
something
in
themselves
:
whereas
they
should
look
only
to
Christ
for
Comfort
,
and
not
at
any
thing
in
themselves
at
all
:
and
for
Assurance
,
it
is
only
the
Witness
of
the
Spirit
without
any
Marks
,
that
must
give
it
them
;
and
to
fetch
Comfort
from
their
own
Graces
and
Obedience
,
was
to
make
it
themselves
in
stead
of
Christ
and
the
holy
Ghost
,
and
was
a
Legal
way
:
No
sooner
was
this
Doctrine
received
,
but
the
Receivers
had
Comfort
at
will
,
and
all
was
sealed
up
to
them
presently
by
the
Witness
of
the
Spirit
in
their
own
Conceits
:
Whence
this
came
,
judge
you
:
I
told
you
my
judgement
before
.
Sure
I
am
that
the
sudden
looseness
of
their
lives
,
answering
their
ignorant
,
loose
,
ungospel-like
doctrine
,
did
certifie
me
that
the
Spirit
of
Comfort
was
not
their
Comforter
:
For
he
is
also
a
Spirit
of
Holiness
,
and
comforteth
men
by
the
means
of
a
holy
Gospel
,
which
hath
precepts
and
threatnings
as
well
as
Promises
.
2.
And
as
the
experience
of
the
state
of
Believers
assureth
us
that
few
of
them
attain
to
Certainty
;
so
experience
of
the
imperfection
of
their
understandings
shews
us
that
few
of
them
are
immediatly
capable
of
it
.
For
how
few
Believers
be
there
that
understand
well
,
what
is
a
sound
evidence
,
and
what
not
?
Nay
how
many
Learned
men
have
taught
them
,
That
the
least
unfeigned
Desire
of
Grace
,
is
the
Grace
it self
(
as
some
say
)
or
at
least
a
certain
evidence
of
it
(
as
others
say
:
)
Whereas
,
alas
,
how
many
have
unfeignedly
desired
many
Graces
,
and
yet
have
Desired
the
Glory
and
Profits
of
the
world
so
much
more
,
that
they
have
miscarried
and
perished
?
How
many
have
taught
them
that
the
least
unfeigned
Love
to
God
,
or
to
the
Brethren
,
is
a
certain
Mark
of
saving
Grace
?
Whenas
many
a
one
hath
unfeignedly
loved
God
and
the
Brethren
,
who
yet
have
loved
house
,
land
,
credit
,
pleasure
,
and
life
so
much
more
,
that
God
hath
been
thrust
as
it
were
into
a
corner
,
and
hath
had
but
the
worlds
leavings
;
and
the
poor
Saints
have
had
little
compassion
or
relief
from
them
,
nor
would
be
lookt
on
in
times
of
danger
and
disgrace
.
As
Austin
and
the
Schoolmen
use
to
say
,
Wicked
men
do
Vti
Deo
&
frui
creaturis
,
Vse
God
and
enjoy
the
creatures
:
Godly
men
do
Frui
Deo
,
&
uti
creaturis
,
Enjoy
God
and
use
the
creatures
.
The
meaning
is
,
Both
Regenerate
and
Unregenerate
have
some
Will
or
Love
,
both
to
God
and
to
the
Creature
:
But
the
wicked
do
Will
or
Love
the
Creature
as
their
chief
Good
with
their
chiefest
Love
,
and
they
only
Love
God
as
a
Means
to
help
them
to
the
Creature
,
with
a
Love
subordinate
to
their
Love
to
the
Creature
:
Whereas
the
Godly
do
Will
or
Love
God
as
their
chief
Good
,
with
their
chiefest
Love
or
Complacency
,
and
Love
the
Creature
but
as
a
Means
to
God
,
with
an
inferiour
Love
.
If
then
the
Nature
of
Sincerity
be
so
little
known
,
then
Assurance
of
Sincerity
cannot
be
very
common
.
More
might
be
said
to
prove
that
Certainty
of
Salvation
is
not
common
among
true
Christians
;
but
that
it
is
labour
in
vain
,
as
to
them
,
seeing
experience
and
their
own
ready
confession
doth
witness
it
.
Now
what
's
the
use
that
I
would
have
you
make
of
this
?
Why
it
is
this
:
If
Assurance
of
Sincerity
and
Justification
(
much
more
of
Salvation
)
be
so
rare
among
true
Christians
,
then
you
have
no
cause
to
think
that
the
want
of
it
proveth
you
to
be
no
true
Christian
.
You
see
then
that
a
man
may
be
in
a
state
of
Salvation
without
it
;
and
that
it
is
not
Justifying
Faith
,
as
some
have
imagined
,
nor
yet
a
necessary
concomitant
of
that
Faith
.
You
see
that
you
were
mistaken
in
thinking
that
you
had
not
the
Spirit
of
Adoption
,
because
you
had
no
assuring
witness
within
you
effectively
testifying
to
you
that
you
are
the
childe
of
God
.
All
Gods
children
have
the
Spirit
of
Adoption
:
(
For
because
they
are
sons
,
therefore
hath
God
sent
the
Spirit
of
his
Son
into
their
hearts
,
whereby
they
cry
Abba
Father
,
Gal.
4.6
.
)
But
all
Gods
children
have
not
Assurance
of
their
Adoption
;
therefore
the
Spirit
of
Adoption
doth
not
alwaies
assure
those
of
their
Adoption
in
whom
it
abideth
.
It
is
alwaies
a
witness-bearer
of
their
Adoption
:
But
that
is
only
objectively
by
his
Graces
and
operations
in
them
;
as
a
Land-mark
is
a
witness
whose
Land
it
is
where
it
standeth
:
or
as
your
Sheep-mark
witnesseth
which
be
your
Sheep
:
or
rather
as
a
sensible
Soul
witnesseth
a
living
Creature
,
or
a
rational
Soul
witnesseth
that
we
are
Men
:
But
efficiently
it
doth
not
alwaies
witness
:
as
a
Land-mark
or
Sheep-mark
is
not
alway
discerned
:
and
a
bruit
knows
not
it self
to
be
a
bruit
:
and
a
man
is
not
alwaies
actually
knowing
his
own
humanity
,
nor
can
know
it
at
all
in
the
Womb
,
in
Infancy
,
in
Distraction
,
in
an
Epilepsie
,
Apoplexie
or
the
like
disease
which
depriveth
him
of
the
use
of
reason
.
Besides
,
it
's
no
doubt
,
but
the
Apostle
had
some
respect
to
the
eminent
gift
of
the
Spirit
,
for
Tongues
,
Prophecies
,
Miracles
and
the
like
which
was
proper
to
that
age
;
though
still
as
including
the
Spirit
of
Holiness
.
You
see
then
that
you
need
not
be
alwaies
in
disquiet
when
you
want
Assurance
:
For
else
how
disquiet
a
life
should
most
Christians
live
!
I
shall
shew
you
more
anon
that
all
a
mans
comforts
depend
not
so
on
his
Assurance
,
but
that
he
may
live
a
comfortable
life
without
it
:
Trouble
of
minde
may
be
overcome
;
Conscience
may
be
quieted
;
True
peace
attained
,
yea
a
man
may
have
that
Joy
in
the
holy
Ghost
,
wherein
the
Kingdom
of
God
is
said
to
consist
,
without
Certainty
of
Salvation
.
(
If
there
be
any
passage
in
my
Book
of
Rest
,
Part
3d
,
in
pressing
to
get
Assurance
,
which
seem
contrary
to
this
,
I
desire
that
they
may
be
reduced
to
this
sense
,
and
no
otherwise
understood
.
)
This
shall
be
further
opened
anon
,
and
other
grounds
of
comfort
manifested
,
besides
Assurance
.
DIRECTION
XV.
15.
Yea
this
much
more
I
would
here
inform
you
of
,
That
Very
many
even
of
the
stronger
,
holier
,
watchfull
,
and
obedient
Christians
,
are
yet
uncertain
of
their
Salvation
,
even
then
when
they
are
Certain
of
their
Justification
and
Sanctification
;
and
that
because
they
are
uncertain
of
their
perseverance
and
overcoming
:
For
a
mans
Certainty
of
his
Salvation
can
be
no
stronger
than
is
his
Certainty
of
enduring
to
the
end
and
overcoming
.
THat
you
may
not
misunderstand
me
in
this
,
observe
1.
That
I
do
not
say
Perseverance
is
a
thing
uncertain
in
it self
:
2.
Nor
that
it
is
uncertain
to
all
Christians
:
3.
But
that
it
is
uncertain
to
many
even
strong
and
self-knowing
Christians
.
Divines
use
to
distinguish
of
the
Certainty
of
the
Object
,
and
of
the
Subject
:
and
the
former
is
either
of
the
Object
of
Gods
Knowledge
,
or
of
mans
.
I
doubt
not
but
God
knows
Certainly
who
shall
be
saved
,
which
with
his
Decree
doth
cause
that
which
we
call
Certainty
of
the
Object
,
as
to
mans
understanding
:
But
men
themselves
do
not
alwaies
know
it
.
If
a
man
have
the
fullest
Certainty
in
the
world
that
he
is
Gods
child
,
yet
if
he
be
uncertain
whether
he
shall
so
continue
to
the
end
,
it
is
impossible
that
he
should
have
a
Certainty
of
his
Salvation
.
For
it
's
he
only
that
endureth
to
the
end
that
shall
be
saved
.
Now
that
many
eminent
Christians
of
great
knowledge
and
much
zeal
and
obedience
are
uncertain
of
their
Perseverance
,
is
proved
by
two
Infallible
Arguments
.
1.
By
experience
:
If
any
should
be
so
censorious
as
to
think
that
none
of
all
those
Nations
and
Churches
abroad
that
deny
the
Doctrine
of
Certain
Perseverance
of
all
Believers
,
have
any
strong
Christians
among
them
,
yet
we
have
had
the
knowledge
of
such
at
home
.
2.
Besides
the
Difficulty
of
the
Subject
is
a
clear
Argument
that
a
strong
Christian
may
be
uncertain
of
it
▪
God
hath
made
all
those
points
plain
in
Scripture
,
which
must
be
Believed
as
of
Necessity
to
Salvation
:
But
the
Certainty
of
all
Believers
Perseverance
,
is
not
a
Point
of
flat
Necessity
to
Salvation
to
be
Believed
.
Otherwise
it
would
be
a
hard
matter
to
prove
that
any
considerable
number
were
ever
saved
,
till
of
late
;
or
are
yet
saved
,
but
in
a
very
few
Countries
.
It
is
a
Point
that
the
Churches
never
did
put
into
their
Creed
;
where
they
summed
up
those
Points
that
they
held
necessary
to
Salvation
.
There
are
a
great
number
of
Texts
of
Scripture
which
seeming
to
intimate
the
contrary
,
do
make
the
Point
of
great
Difficulty
to
many
of
the
wisest
.
And
those
Texts
that
are
for
it
,
are
not
so
express
as
fully
to
satisfie
them
.
Besides
that
the
examples
of
these
ten
years
last
past
have
done
more
to
stagger
many
sober
wise
Christians
in
this
Point
,
then
all
the
Arguments
that
ever
were
used
by
Papists
,
Arminians
or
any
other
:
To
see
what
kinde
of
men
in
some
places
have
fallen
,
and
how
far
;
as
I
am
unwilling
further
to
mention
.
If
you
ask
me
,
what
I
think
of
this
my self
,
and
consequently
what
Assurance
I
have
of
my
own
Salvation
;
I
will
freely
tell
you
,
both
how
far
I
am
arrived
in
Assurance
of
Sincerity
of
Grace
and
Justification
,
and
how
farre
in
the
matter
of
Perseverance
and
so
of
Salvation
.
I
lay
seven
years
under
great
Doubtings
of
the
truth
of
my
Sanctification
;
especially
for
want
of
those
Lively
,
Affectionate
,
Heart-melting
effects
which
I
desired
to
have
found
;
and
for
want
of
Deeper
apprehensions
of
God
,
Christ
,
Glory
,
Sin
,
Misery
,
Mercy
,
Duty
,
&c.
which
made
me
still
fear
that
all
I
had
was
but
the
meer
effects
of
Education
,
Reading
and
Speculative
Knowledge
;
and
so
that
I
had
only
a
Notional
Religion
,
that
touched
my
Phantasie
and
swom
in
my
Brain
,
but
▪
workt
not
throughly
on
my
Heart
;
for
want
of
more
Deep
and
Serious
Believing
of
those
holy
Truths
which
should
be
operative
.
Yet
all
this
while
,
Probabilities
of
Grace
,
affording
me
that
which
we
commonly
call
Hope
,
did
bear
me
up
.
Now
through
the
great
unspeakable
Mercy
of
my
God
,
I
have
attained
to
so
strong
a
Probability
of
my
Sincerity
and
Sanctification
,
as
in
a
large
sense
may
be
called
Assurance
or
Certainty
,
but
not
in
the
strictest
sense
:
much
less
is
it
a
perfect
Assurance
:
I
have
so
strong
a
perswasion
of
the
truth
of
my
Faith
,
and
so
of
the
pardon
of
my
sinnes
,
as
overcometh
most
doubtings
and
trouble
of
minde
,
and
keepeth
me
in
quietness
and
peace
of
minde
,
and
some
Joy
in
the
holy
Ghost
,
and
Delightfull
thoughts
of
my
everlasting
Rest
;
and
gives
me
a
Confidence
in
God
,
and
Access
with
boldness
to
the
Throne
of
his
Grace
.
But
yet
I
finde
that
carnal
security
hath
a
great
hand
in
the
alaying
of
my
troubles
,
though
not
in
the
raising
of
my
Joyes
:
(
And
it
is
no
unusual
thing
for
a
good
Cause
and
a
bad
Faith
,
Assurance
and
Carnal
security
to
joyn
together
in
one
effect
;
even
in
expelling
trouble
from
the
heart
.
)
Yet
dare
I
scarce
say
(
in
the
usual
sense
of
the
word
,
)
that
I
am
certain
of
my
Sincerity
and
so
of
my
Justification
:
especially
when
Temptations
have
prevailed
,
and
the
strength
of
the
fleshes
interest
,
and
the
weakness
of
Christs
interest
in
my
Estimation
and
Will
and
Affections
,
have
appeared
more
then
ordinary
:
And
when
I
have
thought
how
much
stronger
Trials
I
may
yet
be
put
to
,
which
others
daily
undergo
:
especially
the
Temptations
of
Prosperity
do
oftner
make
me
fear
,
then
those
of
persecution
and
adversity
.
I
am
sometimes
afraid
,
lest
it
be
but
the
weakness
of
my
Body
,
and
the
distance
of
Objects
,
and
smalness
of
Temptations
,
that
makes
them
no
more
prevailing
with
me
:
And
that
if
I
had
as
strong
a
body
as
others
,
and
were
in
that
Dignity
,
Wealth
and
Abundance
of
all
things
,
as
some
are
;
whether
Honors
,
Car●al
Pleasures
,
Sports
,
Delightfull
Meats
,
Drinks
,
Beauty
,
and
such
vanities
might
not
carry
me
away
,
as
I
see
they
do
others
,
that
made
as
great
a
shew
of
Holiness
.
Yet
do
not
these
doubts
much
affright
or
disquiet
me
,
because
I
finde
God
at
present
possessing
me
with
those
Resolutions
to
cast
away
all
for
Christ
,
which
,
I
doubt
not
,
are
the
work
of
his
own
Grace
,
and
because
I
have
experience
of
abundance
of
preventing
and
sustaining
Grace
;
and
because
I
finde
at
the
present
that
God
enableth
me
to
account
all
things
loss
and
dross
and
dung
for
him
,
and
easily
without
much
reluctancy
to
empty
my
purse
for
him
and
his
poor
,
and
to
lay
out
my
time
and
strength
for
him
and
his
Church
,
and
with
some
good
success
to
resist
Temptations
;
and
that
I
have
no
Desire
,
(
in
any
activity
or
prevalency
)
to
be
any
higher
in
the
world
then
I
am
,
but
think
God
hath
chosen
out
for
me
the
best
condition
and
station
that
I
could
have
desired
in
all
the
world
.
And
then
for
Perseverance
and
Salvation
,
this
is
my
Case
:
It
is
my
strong
opinion
that
no
man
who
hath
attained
to
a
Rootedness
in
the
Faith
,
and
so
is
throughly
sanctified
,
doth
ever
totally
and
finally
fall
away
:
which
Christ
seemeth
to
intimate
in
saying
that
the
Cause
why
men
fall
away
in
Tribulation
and
Persecution
,
is
because
the
seed
had
not
deep
Rooting
,
Mat.
13.
And
I
am
yet
more
confident
that
none
of
the
Elect
shall
ever
fall
away
;
and
perswaded
,
that
all
the
Rooted
,
through-Christians
,
are
Elect.
But
yet
I
dare
not
say
,
that
I
am
Certain
of
this
,
that
all
are
elect
to
salvation
,
and
shall
never
fall
away
totally
and
finally
,
who
sincerely
Believe
and
are
Justified
.
It
is
my
opinion
,
but
I
dare
not
put
it
into
my
Creed
among
either
the
Points
of
absolute
Necessity
,
or
undoubted
Verity
.
I
know
how
many
Texts
of
Scripture
seem
to
speak
otherwise
:
and
I
know
how
generally
the
Primitive
Fathers
thought
otherwise
,
if
a
man
can
know
their
mindes
by
their
Writings
:
I
know
that
Austin
himself
,
the
Mall
of
the
Pelagians
,
seems
to
be
either
unresolv'd
,
or
more
against
this
Perseverance
then
for
it
.
I
know
how
many
Learned
,
Godly
men
do
differ
from
me
,
and
deny
the
Certainty
of
Perseverance
:
I
know
how
sad
and
shaking
examples
this
age
hath
afforded
:
And
therefore
I
am
not
Certain
,
properly
,
strictly
Certain
,
of
my
Perseverance
,
and
so
not
fully
,
strictly
Certain
of
my
Salvation
:
Nor
so
near
to
a
Certainty
of
my
Salvation
,
as
I
am
to
a
Certainty
of
my
Faith
,
Justification
,
Adoption
and
Sanctification
.
Yet
am
I
so
strongly
confident
of
it
,
(
that
I
shall
hold
out
,
and
be
saved
)
that
it
doth
not
only
calm
and
quiet
my
minde
,
and
overcome
my
troubles
and
fears
,
but
also
enable
me
to
Rejoyce
in
Hope
of
the
Glory
to
come
,
and
to
Desire
Christs
coming
to
Judgement
,
and
to
think
of
Death
with
much
more
contentedness
and
submission
then
else
I
should
do
:
For
as
I
am
much
perswaded
that
the
Rooted
in
Grace
do
never
fall
quite
away
,
so
if
I
were
sure
that
they
did
,
yet
I
know
so
much
of
the
Graciousness
of
Gods
Nature
,
and
his
Covenant
,
that
he
will
not
forsake
any
that
do
not
wilfully
forsake
him
;
and
I
have
so
full
a
Resolution
to
cleave
to
him
wrought
in
me
by
his
Spirit
,
and
such
experience
of
tender
Love
,
and
his
preserving
me
in
Trials
,
that
I
have
a
strong
confidence
that
he
will
never
permit
me
to
fall
from
him
.
Yet
do
I
see
a
Necessity
of
daily
praying
to
him
Not
to
Lead
me
into
Temptation
,
but
to
Deliver
me
from
the
evil
;
and
to
live
in
continual
watchfulness
,
expecting
daily
Assaults
,
and
renewing
daily
my
Repentance
and
Resolutions
.
Thus
have
I
,
as
truly
as
I
am
now
able
,
opened
my
very
heart
and
state
to
you
,
as
before
the
Searcher
of
my
heart
:
which
I
have
done
for
three
Reasons
.
1.
That
my
Judgement
may
be
truly
known
in
the
Point
of
Perseverance
.
2.
Because
I
finde
the
communicating
of
Experiences
of
each
others
hearts
and
states
is
of
great
use
to
Believers
.
3.
Because
I
finde
that
many
Godly
people
,
by
divers
passages
in
my
Book
of
Rest
,
about
Living
in
Heavenly
Delights
,
do
think
that
I
have
attained
a
greater
Certainty
then
I
have
:
and
that
themselves
are
unhappy
and
must
live
uncomfortably
till
they
can
attain
to
that
which
they
think
I
have
done
.
As
for
those
that
think
,
and
will
be
ready
to
say
,
that
I
am
warping
to
Arminian
or
Popish
Doubting
;
I
regard
not
their
words
or
censures
:
I
am
none
of
those
that
dare
in
the
hearing
of
God
affirm
that
I
have
the
Certainty
which
I
have
not
,
meerly
to
avoid
the
suspition
of
erring
.
Nor
dare
I
by
hot
Disputes
maintain
that
which
the
constant
Experience
of
my self
and
the
best
and
most
of
my
acquaintance
doth
contradict
:
and
believe
my
Authors
before
my
own
heart
,
and
the
undoubted
testimony
of
Christians
concerning
themselves
.
Yet
remember
that
I
do
not
deny
but
many
others
may
have
both
more
Assurance
of
their
own
Sincerity
,
and
more
clear
understanding
of
the
Doctrine
of
Perseverance
then
I
have
;
which
may
give
them
a
Certainty
that
no
true
Believer
shall
quite
fall
away
.
I
dare
not
think
that
others
have
not
a
higher
degree
of
Light
and
Certainty
then
●
have
.
But
I
think
by
this
time
I
have
perswaded
you
that
a
proper
Certainty
of
our
Salvation
is
not
so
common
a
thing
as
some
Controversal
Doctors
,
or
some
self-conceited
Prosessors
do
take
it
to
be
.
And
therefore
that
you
must
not
lay
all
your
comfort
on
your
Assurance
of
Salvation
.
As
for
them
who
are
most
highly
confident
both
of
the
doctrine
of
the
Certain
Perseverance
of
every
Believer
,
meerly
upon
tradition
,
and
prejudice
,
because
they
have
been
alway
taught
so
,
or
else
upon
weak
grounds
which
will
not
bear
them
out
in
their
confidence
;
and
are
as
confident
of
their
own
Salvation
on
as
slender
grounds
,
having
never
well
understood
the
Nature
of
saving
Grace
,
Sincerity
,
Examination
nor
Assurance
;
nor
understood
the
Causes
of
doubting
which
might
else
have
shaked
them
;
I
will
not
call
their
greatest
Confidence
,
by
the
name
of
Assurance
or
Certainty
of
Salvation
,
though
it
be
accompanied
with
never
so
great
boastings
,
or
pretenses
or
expressions
of
the
highest
Joyes
.
And
for
your self
I
advise
you
,
first
use
those
comforts
which
those
may
have
who
come
short
of
Assurance
.
DIRECTION
XVI
.
16.
The
next
thing
which
I
would
have
you
learn
is
this
,
That
There
are
several
grounds
of
the
great
Probability
of
our
Salvation
,
besides
the
general
grounds
mentioned
in
the
beginning
:
and
by
the
Knowledge
of
these
,
without
any
further
Assurance
,
a
Christian
may
live
in
much
Peace
and
Comfort
,
and
in
Delightfull
,
Desirous
thoughts
of
the
Glory
to
come
:
And
therefore
the
next
work
which
you
have
to
do
,
is
to
discover
those
probabilites
of
your
Sincerity
and
your
Salvation
,
and
then
to
receive
the
Peace
and
Comfort
which
they
may
afford
you
,
before
you
can
expect
Assurance
it self
.
I
Shall
here
open
to
you
the
several
parts
of
this
Proposition
and
Direction
distinctly
.
1.
I
told
you
in
the
beginning
of
the
four
grounds
of
Probability
which
all
may
have
in
general
,
from
1.
The
Nature
of
God
,
2.
And
of
the
Mediatour
;
and
his
Office
.
3.
And
the
universal
sufficiency
of
Christs
satisfaction
.
4.
And
the
general
tenour
of
the
Promise
and
offer
of
Pardon
and
Salvation
.
Now
I
adde
;
that
besides
all
these
,
there
are
many
grounds
of
strong
Probability
which
you
may
have
of
your
own
Sincerity
,
and
so
of
your
particular
Interest
in
Christ
and
Salvation
,
when
you
cannot
reach
to
a
Certainty
.
1.
Some
kinde
of
Probability
you
may
gather
by
comparing
your self
with
others
.
Though
this
way
be
but
delusory
to
unregenerate
men
,
whose
confidence
is
plainly
contradicted
by
the
Scriptures
,
yet
may
it
be
lawfull
and
usefull
to
an
humble
soul
that
is
willing
to
obey
and
wait
on
God
:
I
mean
,
to
consider
,
that
if
such
as
you
should
perish
,
how
few
people
would
God
have
in
the
world
?
Consider
first
in
how
narrow
a
compass
the
Church
was
confined
before
Christs
coming
in
the
flesh
?
and
how
carnal
and
corrupt
even
that
visible
Church
then
was
?
and
even
at
this
day
,
the
most
Learned
do
compute
,
that
if
you
divide
the
world
into
thirty
parts
,
nineteen
of
them
are
Heathenish
Idolaters
,
six
of
them
are
Ma●ometans
,
and
only
fi●e
of
them
are
Christians
.
And
of
these
five
that
are
Christians
,
how
great
a
part
are
of
the
Aethiopian
,
Greek
and
Popish
Churches
?
so
ignorant
,
rude
and
superstitious
and
erroneous
,
that
salvation
cannot
be
imagined
to
be
near
so
easie
or
ordinary
with
them
as
with
us
:
and
of
the
Reformed
Churches
,
commonly
called
Protestants
,
how
small
is
the
number
?
And
even
among
these
,
What
a
number
are
grossely
ignorant
and
prophane
?
and
of
those
that
profess
more
knowledge
and
zeal
,
how
many
are
grossely
Erroneous
,
Schismatical
and
Scandalous
.
How
exceeding
smal
a
number
is
left
then
that
are
such
as
you
?
I
know
this
is
no
assuring
Argument
:
but
I
know
withall
that
Christ
died
not
in
vain
;
but
he
will
see
the
fruit
of
his
sufferings
to
the
satisfaction
of
his
soul
:
and
the
God
of
Mercy
,
who
is
a
Lover
of
mankinde
,
will
have
a
multitude
innumerable
of
his
saved
ones
in
the
earth
.
2.
But
your
strongest
Probabilities
are
from
the
Consideration
of
the
Work
of
God
upon
your
Soul
,
and
the
present
frame
and
inclination
of
your
Soul
to
God
.
You
may
know
that
you
have
workings
above
nature
in
you
;
and
that
they
have
been
kept
alive
and
carried
on
these
many
years
against
all
opposition
of
the
flesh
and
the
world
:
It
hath
not
been
a
meer
flash
of
conviction
which
hath
been
extinguished
by
sensuality
,
and
left
you
in
the
darkness
of
security
and
prophanness
as
others
are
.
You
dare
not
give
up
your
Hopes
of
Heaven
for
all
the
world
:
You
would
not
part
with
Christ
,
and
say
,
Let
him
go
,
for
all
the
pleasures
of
sin
,
or
treasures
of
the
earth
:
If
you
had
(
as
you
have
)
an
offer
of
God
,
Christ
,
Grace
and
Glory
on
one
side
,
and
worldly
prosperity
in
sin
on
the
other
side
,
you
would
choose
God
,
and
let
go
the
other
.
You
dare
not
,
you
would
not
give
over
Praying
,
Hearing
,
Reading
,
and
Christian
company
,
and
give
up
your self
to
worldly
,
fleshly
pleasures
;
yet
you
are
not
Assured
of
salvation
,
because
you
finde
not
that
Delight
and
Life
in
Duty
,
and
that
Witness
of
the
Spirit
,
and
that
communion
with
God
,
nor
that
tenderness
of
heart
,
as
you
desire
.
It
is
well
that
you
desire
them
:
But
though
you
be
not
Certain
of
Salvation
,
do
not
you
see
a
great
likelihood
,
a
Probability
in
all
this
?
Is
not
your
heart
raised
to
a
Hope
that
yet
God
is
mercifull
to
you
,
and
means
you
good
?
Doubtless
this
you
might
easily
discern
.
The
second
thing
that
I
am
to
shew
you
is
,
that
there
may
much
spiritual
Comfort
and
Peace
of
Conscience
be
enjoyed
without
any
Certainty
of
Salvation
,
given
upon
these
forementioned
Probabilities
.
Which
I
prove
thus
,
1.
No
doubt
but
Adam
in
innocency
had
Peace
of
Conscience
,
and
Comfort
and
Communion
with
God
,
and
yet
he
had
no
Assurance
of
Salvation
;
I
mean
,
either
of
continuing
in
Paradise
,
or
being
translated
to
Glory
.
For
if
he
had
,
either
he
was
sure
to
persevere
in
Innocency
and
so
to
be
glorified
.
(
But
that
was
not
true
)
or
else
he
must
foreknow
both
that
he
should
fall
and
be
raised
again
and
saved
by
Christ
.
But
this
he
knew
not
at
all
.
2.
Experience
tels
us
that
the
greatest
part
of
Christians
on
earth
do
enjoy
that
Peace
and
Comfort
which
they
have
,
without
any
Certainty
of
their
Salvation
.
3.
The
Nature
of
the
thing
telleth
us
,
that
a
likelihood
of
so
great
a
mercy
as
everlasting
Glory
must
needs
be
a
ground
of
great
Comfort
.
If
a
poor
condemned
prisoner
do
but
hear
that
there
is
Hopes
of
a
pardon
,
specially
if
very
probable
,
it
will
glad
his
heart
.
Indeed
if
an
Angel
from
Heaven
were
brought
into
this
state
it
would
be
sad
to
him
:
But
if
a
devil
or
a
condemned
sinner
have
such
Hope
,
it
must
needs
be
glad
news
to
them
.
The
devils
have
it
not
,
but
we
have
.
3.
Let
me
next
therefore
intreat
you
to
take
the
Comfort
of
your
Probabilities
of
Grace
and
Salvation
.
Your
horse
or
dog
knoweth
not
how
you
will
use
them
Certainly
;
yet
will
they
lovingly
follow
you
,
and
put
their
heads
to
your
hand
,
and
trust
you
with
their
lives
without
fear
,
and
love
to
be
in
your
company
;
because
they
have
found
you
kinde
to
them
,
and
have
tried
that
you
do
them
no
hurt
,
but
good
:
yea
though
you
do
strike
them
sometimes
,
yet
they
finde
that
they
have
their
food
from
you
,
and
your
favour
doth
sustain
them
.
Yea
your
little
children
have
no
Certainty
how
you
will
use
them
;
and
yet
finding
that
you
have
alwaies
used
them
kindly
,
and
expressed
Love
to
them
,
though
you
whip
them
sometimes
,
yet
are
glad
of
your
company
,
and
desire
to
be
in
your
lap
,
and
can
trust
themselves
in
your
hands
,
without
tormenting
themselves
with
such
doubts
as
these
,
I
am
uncertain
how
my
mother
will
use
me
,
whether
she
will
wound
me
,
or
kill
me
,
or
turn
me
out
of
doors
and
let
me
perish
.
Nature
perswades
us
not
to
be
too
distrustfull
of
those
that
have
alwaies
befriended
us
,
and
especially
whose
Nature
is
Mercifull
and
Compassionate
:
Nor
to
be
too
suspitious
of
evil
from
them
that
have
alwaies
done
us
good
:
Every
man
knows
that
the
Good
will
do
good
,
and
the
Evil
will
do
evil
:
and
accordingly
we
expect
that
they
should
do
to
us
.
Naturally
we
all
fear
a
Toad
,
a
Serpent
,
an
Adder
,
a
mad
Dog
,
a
wicked
Man
,
a
mad
Man
,
a
cruel
blood
thirsty
Tyrant
,
and
the
Devil
:
But
no
one
fears
a
Dove
,
a
Lamb
,
a
good
Man
,
a
mercifull
compassionate
Governour
,
except
only
the
Rebels
or
notorious
offenders
that
know
he
is
bound
in
justice
to
destroy
or
punish
them
.
And
none
should
fear
distrustfully
the
wrath
of
a
gracious
God
,
but
they
who
Will
not
submit
to
his
Mercy
,
and
Will
not
have
Christ
to
reign
over
them
,
and
therefore
may
know
that
he
is
bound
in
Justice
,
if
they
come
not
in
,
to
destroy
them
.
But
for
you
that
would
be
Obedient
and
Reformed
,
and
are
troubled
that
you
are
no
better
,
and
beg
of
God
to
make
you
better
,
and
have
no
sin
,
but
what
you
would
be
glad
to
be
rid
of
,
may
not
you
,
at
least
,
see
a
strong
Probability
that
it
shall
go
well
with
you
?
O
make
use
therefore
of
this
Probability
:
and
if
you
have
but
Hopes
that
God
will
do
you
good
,
rejoice
in
those
Hopes
,
till
you
can
come
to
rejoyce
in
Assurance
.
And
here
let
me
tell
you
that
Probabilities
are
of
divers
Degrees
according
to
their
divers
Grounds
.
Where
men
have
but
a
little
Probability
of
their
Sincerity
,
and
a
greater
Probability
that
they
are
not
Sincere
in
the
faith
,
these
men
may
be
somewhat
born
up
,
but
it
behoves
them
presently
to
search
in
fear
,
and
to
amend
that
which
is
the
cause
of
their
fear
.
Those
that
have
more
Probability
of
the
Sincerity
of
their
hearts
,
then
of
the
contrary
,
may
well
have
more
peace
then
trouble
of
minde
:
Those
that
have
yet
a
higher
Degree
of
Probability
may
live
in
more
Joy
:
and
so
according
to
the
Degree
of
Probability
may
their
Comforts
still
arise
.
And
observe
also
,
that
it
is
but
the
highest
Degree
of
this
Probability
here
which
we
call
a
Certainty
:
For
it
is
a
Moral
Certainty
,
and
not
that
which
is
called
a
Certainty
of
Divine
faith
,
nor
that
which
is
called
a
Certainty
of
evidence
in
the
strictest
sense
;
though
yet
evidence
there
is
for
it
:
But
it
is
the
same
evidences
materially
which
are
the
ground
of
Probability
and
of
Certainty
:
Only
sometime
they
differ
Gradually
(
one
having
more
Grace
and
another
less
)
and
sometime
not
so
neither
:
for
he
that
hath
more
Grace
may
discern
but
a
Probability
in
it
(
through
some
other
defect
)
no
more
then
he
that
hath
less
:
But
when
one
man
discerns
his
Graces
and
Sincerity
but
darkly
,
he
hath
but
a
Probability
of
Salvation
manifested
by
them
:
and
when
another
discerneth
them
more
clearly
,
he
hath
a
stronger
Probability
:
and
he
that
discerneth
them
most
clearly
(
if
other
necessaries
concurre
)
hath
that
which
we
call
a
Certainty
.
Now
I
am
perswaded
that
you
frequently
see
a
strong
Probability
of
your
Sincerity
:
and
may
not
that
be
a
very
great
stay
and
comfort
to
your
soul
?
Nay
may
it
not
draw
out
your
heart
in
Love
,
Delight
and
Thankfulness
?
Suppose
that
your
name
were
written
in
a
piece
of
paper
,
and
put
among
a
hundred
,
or
fifty
,
or
but
twenty
other
like
papers
into
a
Lottery
;
and
you
were
certain
that
you
should
be
the
owner
of
this
whole
Land
except
your
name
were
drawn
the
first
time
,
and
if
it
were
drawn
,
you
should
die
:
Would
your
Joy
or
your
Sorrow
for
this
be
the
greater
?
Nay
if
it
were
but
ten
to
one
,
or
but
two
to
one
odds
on
your
side
,
it
would
keep
you
from
drooping
and
discouragement
:
And
why
should
it
not
do
so
in
the
present
case
?
DIRECTION
XVII
.
17.
My
next
advice
to
you
is
this
,
For
the
strengthening
your
apprehensions
of
the
Probability
of
your
Salvation
.
Gather
up
and
improve
all
your
choicest
Experiences
of
Gods
good
will
and
mercy
to
you
:
And
observe
also
the
Experiments
of
others
in
the
same
kind
.
WE
do
God
and
our selves
a
great
deal
of
wrong
by
forgetting
,
neglecting
and
not
improving
our
Experiences
.
How
doth
God
charge
it
on
the
Israelites
,
especially
in
the
wilderness
,
that
they
forgot
the
Works
of
God
,
by
which
he
had
so
often
manifested
his
Power
and
Goodness
?
Psal.
78.
&
107.
see
105
,
106.
When
God
had
by
one
Miracle
silenced
their
unbelief
,
they
had
forgotten
it
in
the
next
distress
.
It
was
a
sign
the
disciples
hearts
were
hardened
when
they
forgot
the
Miracles
of
the
loaves
,
and
presently
after
were
distrustfull
and
afraid
,
Mar.
6.52
.
God
doth
not
give
us
his
mercies
only
for
the
present
use
,
but
for
the
future
:
nor
only
for
the
body
,
but
for
the
soul
.
I
would
this
truth
were
well
learned
by
Believers
.
You
are
in
sickness
,
in
troubles
,
and
dangers
,
and
pinching
straits
,
in
fears
and
anguish
of
minde
:
In
this
case
you
cry
to
God
for
help
,
and
he
doth
in
such
a
manner
deliver
you
,
as
silenceth
your
distrust
,
and
convinceth
you
of
his
love
;
at
least
of
his
readiness
to
do
you
good
.
What
a
wrong
is
it
now
to
God
and
your self
to
forget
this
presently
,
and
in
the
next
temptation
to
receive
no
strengthening
by
the
consideration
of
it
?
Doth
God
so
much
regard
this
dirty
flesh
,
that
he
should
do
all
this
meerly
for
its
ease
and
relief
?
No
,
he
doth
it
to
kill
your
unbelief
,
and
convince
you
of
his
special
Providence
,
his
care
of
you
,
and
love
to
you
,
and
power
to
help
you
,
and
to
breed
in
you
more
loving
,
honourable
and
thankfull
thoughts
of
him
:
Lose
this
benefit
and
you
lose
all
:
You
may
thus
use
one
and
the
same
Mercy
a
hundred
times
.
Though
it
be
gone
as
to
the
body
;
it
is
still
fresh
in
a
believing
,
thankfull
,
carefull
soul
.
You
may
make
as
good
use
of
it
at
your
very
death
,
as
the
first
hour
.
But
O
the
sad
forgetfulness
,
mutability
and
unbelief
of
these
hearts
of
ours
!
What
a
number
of
these
choice
experiences
do
we
all
receive
?
When
we
forget
one
,
God
giveth
another
,
and
we
forget
that
too
:
When
unbelief
doth
blasphemously
suggest
to
us
,
Such
a
thing
may
come
once
or
twice
by
chance
.
God
addeth
one
experience
to
another
,
till
it
even
shame
us
out
of
our
unbelief
,
as
Christ
shamed
Thomas
,
and
we
cry
out
,
My
Lord
and
My
God
.
Hath
it
not
been
thus
oft
with
you
?
Have
not
Mercies
come
so
seasonably
,
so
unexpectedly
,
either
by
small
means
,
or
the
means
themselves
unexpectedly
raised
up
;
without
your
designing
or
effecting
;
and
plainly
in
answer
to
prayers
,
that
they
have
brought
conviction
along
with
them
?
and
you
have
seen
the
Name
of
God
engraven
on
them
?
Sure
it
is
so
with
us
,
when
through
our
sinfull
negligence
,
we
are
hardly
drawn
to
open
our
eyes
,
and
see
what
God
is
doing
.
Much
more
might
we
have
seen
if
we
had
but
observed
the
workings
of
Providence
for
us
.
Especially
they
that
are
in
an
afflicted
state
,
and
have
more
sensible
daily
use
for
God
,
and
are
awakened
to
seek
him
,
and
regard
his
dealings
.
I
know
a
Mercy
to
the
body
is
no
certain
evidence
of
Gods
Love
to
the
soul
.
But
yet
from
such
experiences
a
Christian
may
have
very
strong
Probabilities
.
When
we
find
God
hearing
Prayers
,
it
is
a
hopefull
sign
that
we
have
some
interest
in
him
.
We
may
say
,
as
Manoahs
wife
said
to
him
,
Judg.
13.23
.
If
the
Lord
had
meant
to
destroy
us
,
he
would
not
have
received
a
sacrifice
at
our
hands
,
nor
have
done
all
this
for
us
.
To
have
God
so
near
to
us
in
all
that
we
call
upon
him
for
,
and
so
ready
to
relieve
us
;
as
if
he
could
not
deny
an
earnest
prayer
,
and
could
not
endure
to
stop
his
ears
against
our
cries
and
groans
;
these
are
hopefull
signes
that
he
meaneth
us
good
.
I
know
special
Grace
is
the
only
Certain
Evidence
of
special
Love
:
But
yet
these
kind
of
experiences
are
many
times
more
effectual
to
refresh
a
drooping
doubting
soul
,
then
the
surest
Evidences
.
For
Evidences
may
be
unseen
,
and
require
a
great
deal
of
holy
skill
and
diligence
to
try
them
,
which
few
have
:
But
these
experiences
are
near
us
,
even
in
our
bodies
,
and
shew
themselves
:
They
make
all
our
bones
say
,
Lord
who
is
like
unto
thee
?
And
it
is
a
great
advantage
to
have
the
help
of
sense
it self
for
our
Consolation
.
I
hope
you
yet
remember
the
choice
particular
Providences
by
which
God
hath
manifested
to
you
〈◊〉
Goodness
,
even
from
your
youth
till
now
:
especially
his
frequent
answering
of
your
prayers
!
Methinks
these
should
do
something
to
the
dispelling
of
those
black
distrustfull
thoughts
of
God
.
I
could
wish
you
would
write
them
down
,
and
oft
review
them
.
And
when
Temptations
next
come
,
remember
with
David
,
who
helpt
you
against
the
Lion
and
the
Bear
,
and
therefore
fear
not
the
uncircumcised
Philistine
.
2.
And
you
may
make
great
use
also
of
the
experiences
of
others
.
Is
it
not
a
great
satisfaction
to
hear
twenty
or
fourty
or
a
hundred
Christians
,
of
the
godliest
lives
,
to
make
the
very
same
complaints
as
you
do
your
sel●
?
The
very
same
complaints
have
I
heard
from
as
many
.
By
this
you
may
see
your
case
is
not
singular
,
but
the
ordinary
case
of
the
tenderest
Consciences
;
and
of
many
that
walk
uprightly
with
God
.
And
also
,
is
it
not
a
great
help
to
you
,
to
hear
other
Christians
tell
how
they
have
come
into
those
troubles
;
and
how
they
have
got
out
of
them
?
what
hurt
them
?
and
what
helped
them
?
and
how
God
dealt
with
them
while
they
lay
under
them
?
How
desirous
are
diseased
persons
to
talk
with
others
that
have
had
the
same
disease
?
and
to
hea●
them
tell
,
how
it
took
them
,
and
how
it
〈◊〉
them
,
and
specially
what
cured
them
.
Besides
,
it
will
give
you
much
stronger
hopes
of
cure
and
recovery
to
peace
of
conscience
,
when
you
hear
of
so
many
that
have
been
cured
of
the
same
disease
.
Moreover
,
is
it
not
a
reviving
thing
,
to
hear
Christians
open
the
Goodness
of
the
Lord
?
and
that
in
particulars
,
as
upon
experience
they
have
found
him
to
their
own
souls
?
To
hear
them
tell
you
of
such
notable
discoveries
of
Gods
special
providence
and
care
of
his
people
,
as
may
refell
all
Temptations
to
Atheism
and
unbelief
?
To
hear
them
give
you
their
frequent
and
full
experiences
of
Gods
hearing
and
answering
their
Prayers
,
and
helping
them
in
their
distresses
?
Though
the
carnal
part
of
the
Mercy
were
only
theirs
,
yet
by
improvement
,
the
spiritual
part
may
be
yours
.
You
may
have
your
faith
,
and
love
,
and
joy
confirmed
by
the
experiences
of
David
,
Job
,
Paul
,
which
are
past
so
long
ago
;
and
by
the
experiences
of
all
your
Godly
acquaintance
,
as
if
they
were
your
own
.
This
is
the
benefit
of
the
unity
of
the
Church
:
the
blessings
of
one
member
of
the
body
are
blessings
to
the
rest
;
and
if
one
Rejoyce
the
rest
may
Rejoyce
with
them
,
not
only
for
their
sakes
,
but
also
for
their
own
.
Such
as
God
is
to
the
rest
of
his
children
,
such
he
is
and
will
be
to
you
.
He
is
as
ready
to
pity
you
as
them
;
and
to
hear
your
complaints
and
moans
as
theirs
.
And
lest
we
should
think
that
none
of
them
were
so
bad
as
we
;
he
hath
left
us
the
examples
of
his
mercies
to
worse
then
ever
we
were
.
You
never
were
guilty
of
witchcraft
,
and
open
Idolatry
,
as
Manasses
was
,
and
that
for
a
long
time
,
and
drawing
the
whole
Nation
,
and
chief
part
of
the
Visible
Church
on
earth
,
into
Idolatry
with
him
.
You
never
had
your
hand
in
the
blood
of
a
Saint
,
and
even
of
the
first
Martyr
(
Stephen
)
as
Paul
had
:
You
never
hunted
after
the
blood
of
the
Saints
,
and
persecuted
them
from
City
to
City
as
he
did
:
And
yet
God
did
not
only
forgive
him
,
but
was
found
of
him
when
he
never
sought
him
,
yea
when
he
was
persecuting
him
in
his
Members
,
and
kicking
against
the
pricks
;
yea
and
made
him
a
chosen
Vessel
to
bear
about
his
Name
,
and
as
noble
an
Instrument
of
the
Propagation
of
his
Gospel
,
as
if
he
had
never
been
guilty
of
any
such
crimes
:
that
he
might
be
an
encouraging
example
to
the
unworthiest
sinners
,
and
in
him
might
appear
the
riches
of
his
Mercy
,
1
Tim.
1.13
,
16.
see
also
Titus
3.3
,
4
,
5
,
6
,
7.
Is
there
no
ground
of
comfort
in
these
examples
of
the
Saints
?
The
same
we
may
say
of
the
experiences
of
Gods
people
still
:
And
doubtless
it
were
well
if
experimentall
Christians
did
more
fully
and
frequently
open
to
one
another
their
experiences
.
It
were
the
way
to
make
private
particular
Mercies
,
to
be
more
publike
and
common
Mercies
;
and
to
give
others
a
part
in
our
blessings
without
any
diminution
of
them
to
our selves
.
Not
that
I
would
have
this
so
openly
and
rashly
done
,
(
by
those
who
through
their
disability
to
express
their
mindes
,
do
make
the
works
and
language
of
their
Spirit
seem
ridiculous
to
carnal
ears
)
as
I
perceive
some
in
a
very
formality
would
have
it
,
(
as
if
it
must
be
one
of
their
Church
customs
,
to
satisfie
the
society
of
the
fitness
of
each
member
before
they
will
receive
them
:
)
But
I
would
have
Christians
that
are
sit
to
express
their
minds
,
to
do
it
in
season
and
with
wisdom
:
Especially
those
to
whom
God
hath
given
any
more
eminent
and
notable
experiments
,
which
may
be
of
publick
use
.
Doubtless
God
hath
lost
very
much
of
the
honour
due
to
his
Name
,
and
poor
Christians
much
of
the
benefit
which
they
might
have
received
,
(
and
may
challenge
by
the
mutual
interest
of
fellow-members
)
for
want
of
the
publike
communication
of
the
extraordinary
and
more
notable
experiences
of
some
men
.
Those
that
write
the
lives
of
the
holiest
men
when
they
are
dead
,
can
give
you
but
the
outside
and
carkass
of
their
Memorials
;
The
most
observable
passages
are
usually
secret
,
known
only
to
God
and
their
own
souls
;
which
none
but
themselves
are
able
to
communicate
.
For
my
own
part
,
I
do
soberly
and
seriously
profess
to
you
,
that
the
experiences
I
have
had
of
Gods
special
Providences
,
and
Fatherly
care
,
and
specially
of
his
hearing
prayers
,
have
been
so
strange
and
great
and
exceeding
numerous
,
that
they
have
done
very
much
to
the
quieting
of
my
spirit
,
and
the
perswading
my
soul
of
Gods
Love
to
me
,
and
the
silencing
and
shaming
of
my
unbelieving
heart
,
and
especially
for
the
conquering
of
all
temptations
that
lead
to
Atheism
or
Infidelity
,
to
the
denying
of
special
Providence
,
or
or
the
verity
of
the
Gospel
,
or
of
the
Necessity
of
holy
Prayer
and
worshipping
of
God
.
Yea
those
passages
that
in
the
bulk
of
the
thing
seem
to
have
no
great
matter
in
them
,
yet
have
come
at
such
seasons
,
in
such
a
manner
,
in
evident
answer
to
prayers
,
that
they
have
done
much
to
my
confirmation
.
O
happy
Afflictions
and
Distresses
!
Sufferings
and
Danger
force
us
to
Pray
,
and
force
the
cold
and
customary
Petitioner
to
seriousness
and
importunity
.
Importunate
Prayers
bring
evident
returns
:
such
returns
give
us
sensible
experiences
:
such
experiences
raise
faith
,
love
,
and
thankfulness
;
kill
unbelief
and
Atheism
;
and
encourage
the
soul
in
all
distresses
,
to
go
the
same
way
as
when
it
sped
so
well
.
I
often
pity
the
poor
seduced
Infidels
of
this
age
that
deny
Scripture
and
Christ
himself
,
and
doubt
of
the
usefulness
of
Prayer
and
holy
Worship
;
and
I
wish
that
they
had
but
the
experiences
that
I
have
had
.
O
how
much
more
might
it
do
then
all
their
Studies
and
Disputes
!
Truly
I
have
once
or
twice
had
motions
in
my
mind
to
have
publikely
and
freely
communicated
my
experiences
in
a
Relation
of
the
more
observable
passages
of
my
Life
:
But
I
found
that
I
was
not
able
to
do
it
to
Gods
praise
as
was
meet
,
without
a
shew
of
ostentation
and
vanity
,
and
therefore
I
forbore
.
DIRECTION
XVIII
.
18.
Next
,
that
you
may
yet
further
understand
the
true
Nature
of
Assurance
,
Faith
,
Doubting
and
Desperation
,
I
would
have
you
observe
this
;
That
God
doth
not
command
every
man
,
nor
properly
any
man
,
ordinarily
by
his
Word
,
to
Bel●eve
that
his
sins
are
forgiven
,
and
himself
is
Justified
,
Adopted
,
and
shall
be
saved
.
But
he
hath
prescribed
a
way
by
which
they
may
attain
to
Assurance
of
these
,
in
which
way
it
is
mens
Duty
to
seek
it
:
So
that
our
Assurance
is
not
properly
that
which
is
called
A
Certainty
of
Belief
.
I
Have
said
enough
for
the
proof
of
this
Proposition
in
the
third
Part
of
my
Book
of
Rest
,
Chap.
1●
.
whither
I
must
referre
you
.
But
there
is
more
to
be
said
yet
for
the
Application
of
it
.
But
first
I
must
briefly
tell
you
the
meaning
of
the
words
.
1.
God
commandeth
us
all
to
believe
(
wicked
and
godly
)
that
our
sins
are
made
pardonable
by
the
sufficient
satisfaction
of
Christ
for
them
;
and
that
God
is
very
mercifull
and
ready
to
forgive
:
and
that
he
hath
conditionally
forgiven
us
all
in
the
New
Covenant
,
making
a
deed
of
gift
of
Christ
and
pardon
and
Life
in
him
to
all
,
on
condition
they
Believe
in
him
and
Accept
what
is
given
.
2.
But
no
man
is
commanded
to
Believe
that
he
is
Actually
forgiven
.
3.
Therefore
I
say
our
Assurance
is
not
strictly
to
be
called
Belief
▪
or
a
Certainty
of
Belief
.
For
it
is
only
our
Certain
Belief
of
those
things
which
we
take
on
the
meer
credit
of
the
Witnesser
or
Revealer
,
which
we
call
,
Certainty
of
Faith
.
Indeed
we
commonly
in
English
use
the
word
Belief
to
express
any
confident
,
but
uncertain
opinion
or
perswasion
:
And
if
any
will
so
take
it
,
then
I
deny
not
but
our
Assurance
is
a
Belief
.
But
it
is
commonly
taken
by
Divines
for
an
Assent
to
any
thing
on
the
credit
of
the
word
of
the
Revealer
;
and
so
is
distinguished
both
from
the
sensible
Apprehension
of
things
,
and
from
Principles
that
are
known
by
the
meer
Light
and
help
of
Nature
;
and
from
the
Knowledge
of
Conclusions
which
by
Reasoning
we
gather
from
those
Principles
.
Though
yet
one
and
the
same
thing
may
be
Known
as
Revealed
in
Nature
,
and
Believed
as
Revealed
Immediatly
of
Supernaturally
.
And
so
we
both
Know
and
Believe
that
there
is
one
onely
God
,
who
made
and
preserveth
All
things
.
4.
But
our
Assurance
is
an
Act
of
Knowledge
,
participating
of
Faith
and
internal
sense
or
Knowledge
reflect
.
For
Divine
Faith
saith
,
He
that
Believeth
is
Justified
and
shall
be
Saved
.
Internal
sense
and
knowledge
of
our selves
saith
,
But
I
Believe
.
Reason
,
or
Discursive
Knowledge
saith
,
Therefore
I
am
Justified
and
shall
be
saved
.
Only
I
must
advise
you
,
that
you
be
not
troubled
when
you
meet
with
that
which
is
contrary
to
this
in
any
great
Divines
:
For
it
is
only
our
former
Divines
whose
Judgements
were
partly
hurt
by
hot
Disputations
with
the
Papists
herein
,
and
partly
not
come
to
that
maturity
as
others
since
them
have
had
opportunity
to
do
.
And
therefore
in
their
expositions
of
the
Creed
and
such
like
passages
in
the
Text
,
they
eagerly
insist
on
it
,
that
when
we
say
,
We
Believe
the
Forgiveness
of
sin
,
and
Life
everlasting
,
every
man
is
to
profess
that
he
Believeth
that
his
own
sinnes
are
forgiven
,
and
he
shall
have
Life
everlasting
himself
.
But
our
later
Divines
,
and
specially
the
English
,
and
most
especially
these
that
deal
most
in
Practicals
,
do
see
the
mistake
,
and
lay
down
the
same
doctrine
which
I
teach
you
here
,
God
bids
us
not
Believe
as
from
him
,
more
then
he
hath
revealed
.
But
only
one
of
the
Propositions
is
revealed
by
Gods
Testimony
,
He
that
Believeth
shall
be
Saved
.
But
it
is
no
where
written
that
You
do
Believe
,
nor
that
You
shall
be
Saved
;
nor
any
thing
equivalent
.
And
therefore
you
are
not
commanded
to
Believe
either
of
these
.
How
the
Spirit
revealeth
these
,
I
have
fully
told
you
already
.
In
our
Creed
therefore
we
do
profess
to
Believe
Remission
of
sinnes
to
be
Purchased
by
Christs
death
,
and
in
his
Power
to
give
,
and
Given
in
the
Gospel
to
All
on
Condition
of
Believing
in
Christ
himself
for
Remission
:
But
not
to
Believe
that
our
own
sinnes
are
Actually
and
Fully
Pardoned
.
My
end
in
telling
you
this
again
(
which
I
have
told
you
elsewhere
)
is
this
,
That
you
may
not
think
(
as
I
finde
abundance
of
poor
troubled
souls
to
do
)
that
Faith
(
much
less
justifying
Faith
)
is
a
Believing
that
you
have
true
Grace
,
and
shall
be
saved
;
And
so
fall
a
condemning
your
self
unjustly
every
time
that
you
doubt
of
your
own
Sincerity
;
and
think
that
so
much
as
you
doubt
of
this
,
so
much
unbelief
you
have
:
and
so
many
poor
souls
complain
that
they
have
no
faith
,
or
but
little
,
and
that
they
cannot
Believe
,
because
they
Believe
not
their
own
Faith
to
be
Sincere
:
and
when
they
wholly
judge
themselves
unsanctified
,
then
they
call
that
Desperation
,
which
they
think
to
be
a
sinne
inconsistent
with
true
Grace
.
These
are
dangerous
Errours
,
all
arising
from
that
one
Errour
which
the
heat
of
contention
did
carry
some
good
men
to
,
that
Faith
is
a
Belief
that
our
sinnes
are
forgiven
by
Christ
.
Indeed
all
men
are
bound
to
apply
Christ
and
the
Promise
to
themselves
.
But
that
application
consisteth
in
a
Belief
that
this
Promise
is
true
as
belonging
to
all
,
and
so
to
me
,
and
then
in
Acceptance
of
Christ
and
his
benefits
as
an
offered
gift
;
and
after
this
in
Trusting
on
him
for
the
full
performance
of
his
Promise
.
Hence
therefore
you
may
best
see
what
Unbelief
and
Desperation
are
,
and
how
farre
men
may
charge
themselves
with
them
.
When
you
doubt
whether
the
Promise
be
True
,
or
when
you
refuse
to
Accept
Christ
and
his
Benefits
offered
in
it
,
and
consequently
to
Trust
him
as
one
that
is
Able
and
Willing
to
save
you
,
if
you
do
Assent
to
his
Truth
and
Accept
him
;
this
is
Unbelief
.
But
if
you
do
Believe
the
Truth
of
the
Gospel
,
and
are
heartily
Willing
to
Accept
Christ
as
offered
in
it
,
and
only
Doubt
whether
your
Belief
and
Acceptance
of
him
be
sincere
,
and
so
whether
you
shall
be
saved
,
this
is
not
Unbelief
,
but
ignorance
of
your
own
Sincerity
,
and
its
consequents
.
Nay
,
and
though
that
Affiance
be
wanting
which
is
a
part
of
Faith
,
yet
it
is
but
a
hindering
of
the
exercise
of
it
,
for
want
of
a
necessary
concomitant
condition
;
for
the
Grace
of
Affiance
in
the
Habit
and
Virtually
is
there
:
so
that
it
is
not
formally
Distrust
or
Unbelief
,
any
more
then
your
not
Trusting
God
in
your
sleep
is
Distrust
.
If
a
friend
do
Promise
to
give
you
a
hundred
pound
on
condition
that
you
thankfully
Accept
it
:
If
you
now
do
Believe
him
,
and
do
thankfully
Accept
it
;
but
yet
through
some
vain
scruple
shall
think
My
thankefulness
is
so
small
that
it
is
not
sincere
,
and
therefore
I
doubt
,
I
do
not
perform
his
condition
,
and
so
shall
never
have
the
gift
.
In
this
case
now
,
you
do
Believe
your
friend
and
you
do
not
Distrust
him
properly
;
but
you
Distrust
your self
,
that
you
perform
not
the
condition
;
and
this
hindreth
the
exercise
of
that
Confidence
or
Affiance
in
your
friend
which
is
habitually
and
virtually
in
you
.
Just
so
is
it
in
our
present
case
.
The
same
may
be
said
of
Desperation
,
which
is
a
Privation
of
Hope
:
When
we
have
Believed
the
Truth
of
the
Gospel
,
and
Accepted
Christ
offered
,
we
are
then
bound
to
Hope
that
God
will
give
us
the
Benefits
promised
:
So
hope
is
nothing
but
A
Desirous
expectation
of
the
good
so
promised
and
believed
.
Now
if
you
begin
to
Distrust
whether
God
will
make
good
this
promise
or
no
,
either
thinking
that
it
is
not
True
,
or
he
is
not
able
,
or
hath
changed
his
minde
since
the
making
of
it
,
and
on
these
grounds
you
let
go
your
Hopes
,
this
is
Despair
.
If
because
that
Christ
seems
to
Delay
his
coming
,
we
should
say
,
I
have
waited
in
Hope
till
now
,
but
now
I
am
out
of
Hope
that
ever
Christ
will
come
to
Judge
the
world
and
Glorifie
Believers
,
I
will
expect
it
no
longer
:
this
is
Despair
.
And
it
hath
its
several
Degrees
more
or
less
,
as
unbelief
hath
.
Indeed
the
Schoolmen
say
that
Affiance
is
nothing
but
strengthened
Hope
.
Affiance
in
the
properest
sense
is
the
same
in
substance
with
Hope
;
only
it
more
expresseth
a
Respect
to
the
Promise
and
Promiser
,
and
indeed
is
Faith
and
Hope
exprest
both
together
in
one
word
.
So
that
what
I
said
before
of
Distrust
,
is
true
of
Despair
.
If
you
do
continue
to
Believe
the
Truth
of
the
Gospel
,
and
particularly
of
Christs
coming
and
glorifying
his
Saints
,
and
yet
you
think
he
will
not
glorifie
you
because
you
think
that
you
are
not
a
true
Believer
or
Saint
;
This
is
not
Desperation
in
the
proper
sense
.
For
Desperation
is
the
privation
of
Hope
,
where
the
formal
cause
,
the
heart
and
life
of
it
is
wanting
.
But
you
have
here
Hope
in
the
Habit
,
and
Virtually
do
Hope
in
Christ
:
but
the
Act
of
it
as
to
your
own
particular
salvation
is
hindered
,
upon
an
accidentall
mistake
.
In
the
forementioned
example
,
If
your
friend
Promise
to
give
you
a
hundred
pound
on
condition
of
your
thankfull
Acceptance
,
and
promiseth
to
come
at
such
an
hour
and
bring
it
you
:
If
now
you
stay
till
the
hour
be
almost
come
,
and
then
say
,
I
●m
out
of
Hope
of
his
coming
now
;
he
hath
broke
his
word
;
this
is
properly
a
Despair
in
your
friend
.
But
if
you
only
think
that
you
have
overstaid
the
time
,
and
that
it
is
past
,
and
therefore
you
shall
not
have
the
gift
,
this
may
be
called
a
Despair
of
the
event
,
and
a
Despair
of
your self
;
but
not
properly
a
Despair
in
your
friend
;
only
the
Act
of
Hoping
in
God
is
hindered
as
is
said
.
So
it
is
in
our
present
case
.
Men
may
be
said
to
Despair
of
their
Salvation
,
and
to
Despair
in
themselves
,
but
not
to
Despair
in
God
,
except
the
formal
cause
of
such
Despair
were
there
present
;
and
except
they
are
drawn
to
it
,
by
not
believing
his
Truth
and
Faithfulness
.
The
true
nature
of
Despair
is
exprest
in
that
of
the
Apostles
,
Luke
24.21
.
We
trusted
that
this
was
he
that
should
Redeem
Israel
:
Only
it
was
but
imperfect
Despair
:
else
it
had
been
damnable
.
Their
hopes
were
shaken
.
And
for
my
part
,
I
am
perswaded
that
it
is
only
this
proper
Despair
in
God
,
which
is
the
damnable
Desperation
,
which
is
threatned
in
the
Scripture
:
and
not
the
former
:
And
that
if
a
poor
soul
should
go
out
of
this
world
without
any
Actual
Hope
of
his
own
Salvation
,
meerly
because
he
thinks
that
he
is
no
true
Believer
,
that
this
Soul
may
be
saved
,
and
prove
a
true
Believer
for
all
this
.
Alas
,
the
great
sin
that
God
threatneth
is
our
Distrust
of
his
Faithfulness
,
and
not
the
doubting
of
our
own
sincerity
and
Distrust
of
our selves
.
We
have
great
reason
to
be
very
jealous
of
our
own
hearts
,
as
knowing
them
to
be
Deceitfull
above
all
things
and
desperately
wicked
,
who
can
know
them
?
But
we
have
no
reason
at
all
to
be
Jealous
of
God
.
Where
finde
you
in
Scripture
that
any
is
condemned
for
hard
thoughts
of
themselves
,
or
for
not
knowing
themselves
to
have
true
Grace
;
and
for
thinking
they
had
none
?
It
is
true
unbelief
in
Gods
Promise
that
men
are
condemned
for
:
even
that
sinne
which
is
an
Aversion
of
the
Soul
from
God
.
But
perhaps
you
will
ask
,
Is
doubting
of
our
own
sincerity
and
Salvation
no
sin
?
I
answer
,
Doubting
is
either
taken
in
opposition
to
Believing
;
or
in
opposition
to
knowing
or
to
conjecturing
.
1.
Doubting
as
it
signifieth
only
A
not-believing
that
our
sins
are
pardoned
and
we
shall
be
saved
,
is
no
sinne
(
still
remember
that
I
take
Believing
in
the
strict
proper
sense
,
for
The
Crediting
of
a
Divine
Testimony
or
Assertion
)
For
God
hath
no
where
commanded
us
ordinarily
to
Believe
either
of
these
.
I
say
Ordinarily
(
as
I
did
in
the
Proposition
before
)
because
when
Christ
was
on
earth
he
told
a
man
personally
Thy
sinnes
are
forgiven
thee
(
whether
he
meant
only
as
to
the
present
disease
inflicted
for
them
,
or
also
all
punishment
,
Temporal
and
Eternal
,
I
will
not
now
discuss
)
so
Nathan
from
God
told
David
,
His
sinne
was
forgiven
:
But
these
were
Priviledges
only
to
these
persons
,
and
not
common
to
all
.
God
hath
no
where
said
,
either
that
All
mens
sinnes
are
actually
forgiven
;
or
that
yours
or
mine
by
name
are
forgiven
:
But
only
that
All
that
Believe
are
forgiven
:
which
supposeth
them
to
Believe
before
they
are
forgiven
,
and
that
they
may
be
forgiven
;
and
therefore
it
is
not
true
that
they
are
forgiven
before
they
Believe
:
and
therefore
this
faith
is
not
a
Believing
that
they
are
forgiven
,
but
a
Believing
on
Christ
for
forgivenesse
.
Else
men
must
Believe
an
Untruth
to
make
it
become
True
by
their
Believing
it
.
2.
But
now
,
Doubting
,
as
it
is
opposed
to
the
Knowledge
of
our
Remission
and
Justification
,
in
those
that
are
Justified
is
a
sinne
:
(
For
it
can
be
no
sinne
for
an
unjustified
person
to
know
that
he
is
unjustified
.
)
But
then
,
I
pray
you
mark
,
how
farre
it
is
a
sinne
in
the
Godly
,
and
what
manner
of
sin
it
is
.
1.
It
is
a
sinne
as
it
is
part
of
our
natural
ignorance
and
original
Depravedness
of
our
Understandings
,
or
a
fruit
hereof
and
of
our
strangeness
to
our
own
hearts
,
and
of
their
deep
Deceitfulness
,
Confusion
,
Mutability
or
Negligence
.
2.
And
further
as
all
these
are
increased
by
long
custom
in
sinning
,
and
so
the
discerning
of
our
states
is
become
more
difficult
,
it
is
yet
a
greater
sinne
.
3.
It
is
a
sinne
as
it
is
the
fruit
of
any
particular
sinne
by
which
we
have
obscured
our
own
graces
,
and
provoked
God
to
hide
his
face
from
us
.
And
so
all
ignorance
of
any
Truth
which
we
ought
to
know
,
is
a
sinne
,
so
the
ignorance
of
our
own
Regeneration
and
sincerity
is
a
sinne
,
because
we
ought
to
know
it
.
But
this
is
so
farre
from
being
the
great
condemning
sinne
of
unbelief
which
Christ
threatneth
in
his
New
Law
,
that
it
is
none
of
the
greatest
or
most
hainous
sort
of
sinnes
,
but
the
infirmity
in
some
measure
of
every
Christian
.
And
let
me
further
acquaint
you
with
this
difference
between
these
Doubtings
,
and
your
Fears
and
Sorrows
that
follow
thereupon
.
Though
the
Doubting
it self
be
your
sin
,
yet
I
suppose
that
the
Fears
and
Sorrows
and
Cares
that
follow
it
may
be
your
Duty
.
Yet
Respectively
and
by
remote
participation
even
these
also
must
be
acknowledged
sinfull
;
even
as
our
prayers
for
that
pardon
which
we
have
received
and
knew
it
not
,
may
by
remote
participation
be
called
sinfull
:
because
if
we
had
not
sinned
we
should
not
have
been
ignorant
of
our
own
hearts
:
and
if
we
had
not
been
ignorant
we
should
not
have
Doubted
of
the
least
true
Grace
we
have
:
and
if
we
had
not
so
Doubted
,
we
should
not
have
Feared
or
Sorrowed
or
Prayed
for
that
Remission
in
that
sense
.
But
yet
though
these
may
be
called
sinfull
,
as
they
come
from
sin
,
yet
more
neerly
and
in
themselves
considered
on
supposition
of
our
present
estate
,
they
are
all
Duties
,
and
great
Duties
necessary
to
our
Salvation
.
You
may
say
to
a
Thief
that
begs
for
pardon
,
If
thou
hadst
not
stoln
thou
hadst
not
need
to
have
beg'd
pardon
.
Yet
supposing
that
he
hath
stoln
it
may
be
his
Duty
to
beg
pardon
.
And
so
you
may
say
to
a
poor
fearing
soul
,
that
fears
Damnation
and
Gods
wrath
,
Thou
needest
not
fear
if
thou
hadst
not
sinned
.
But
when
he
hath
once
by
sin
obscured
his
evidences
,
and
necessitated
Doubting
,
then
is
fear
and
sorrow
and
praying
for
Justification
and
pardon
,
his
Duty
:
And
indeed
not
fitly
to
be
called
sin
,
but
rather
a
fruit
of
sin
in
one
respect
(
and
so
hath
some
participation
in
it
)
but
a
fruit
of
the
Spirit
and
of
Christs
command
in
another
respect
,
and
so
a
necessary
Duty
.
For
else
we
should
say
,
that
it
is
a
sin
to
Repent
and
Believe
in
Christ
,
and
to
love
him
as
Redeemer
:
For
you
may
say
to
any
sinner
,
Thou
needest
not
to
have
Repented
,
Believed
in
a
Redeemer
,
&c.
but
for
thy
sin
;
Yet
I
hope
none
will
say
that
so
doing
is
properly
a
sin
,
though
doing
them
defectively
is
.
God
doth
not
will
and
approve
of
it
,
that
any
soul
that
can
see
no
signes
of
Grace
and
sincerity
in
it self
,
should
yet
be
as
confident
,
and
merry
and
careless
,
as
if
they
were
certain
that
all
were
well
.
God
would
not
have
men
doubt
of
his
Love
,
and
yet
make
light
of
it
:
This
is
a
contempt
of
him
.
Else
what
should
poor
carnall
sinners
do
that
finde
themselves
unsanctified
.
No
nor
doth
God
expect
that
any
man
should
judge
of
himself
better
then
he
hath
evidence
to
warrant
such
a
judgement
:
But
that
every
man
should
prove
his
own
work
that
so
he
may
have
rejoycing
in
himself
alone
,
and
not
in
another
.
For
he
that
thinketh
he
is
something
when
he
is
nothing
,
deceiveth
himself
,
Gal.
6.3
,
4
,
5
,
6.
And
no
man
should
be
a
self-deceiver
,
especially
in
a
case
of
such
unexpressible
consequence
.
It
is
therefore
a
most
desperate
doctrine
of
the
Antinomians
(
as
most
of
theirs
are
)
that
all
men
ought
to
believe
Gods
special
Love
to
them
,
and
their
own
Justification
:
and
that
they
are
justified
by
Believing
that
they
were
justified
before
:
and
that
no
man
ought
to
question
his
faith
(
saith
Saltmarsh
,
any
more
then
to
question
Christ
:
)
and
that
all
fears
of
our
Damnation
,
or
not
being
Justified
after
this
Believing
,
are
sinne
:
and
those
that
perswade
to
them
,
are
Preachers
of
the
Law
.
(
How
punctually
do
the
most
prophane
ungodly
people
,
hold
most
points
of
the
Antinomian
belief
,
though
they
never
knew
that
Sect
by
name
!
)
God
commandeth
no
man
to
Believe
more
then
is
true
:
nor
immediatly
to
cast
away
their
doubts
and
fears
;
but
to
overcome
them
in
an
orderly
methodical
way
:
that
is
,
using
Gods
means
till
their
Graces
become
more
discernable
,
and
their
understandings
more
clear
and
fit
to
discern
them
,
that
so
we
may
have
Assurance
of
their
sincerity
,
and
thereby
,
of
our
Justification
,
Adoption
,
and
right
to
Glorification
.
Heb.
4.1
.
Let
us
therefore
fear
least
a
Promise
being
left
of
entring
into
his
Rest
,
any
of
us
should
seem
to
come
short
of
it
.
Psal.
2.11
.
Serve
the
Lord
with
fear
,
and
rejoyce
before
him
with
trembling
.
Kiss
the
Sonne
lest
he
be
angry
and
ye
perish
.
Phil.
2.12
.
Work
out
your
salvation
with
fear
and
trembling
.
Not
only
1.
A
reverent
fear
of
Gods
Majesty
.
2.
And
a
filial
fear
of
offending
him
.
3.
And
an
awfull
fear
of
his
Judgements
,
when
we
see
them
executed
on
others
,
and
hear
them
threatned
.
4.
And
a
filial
fear
of
temporal
chastisements
;
and
lawfull
and
our
duty
:
but
also
5.
A
fear
of
damnation
exciting
to
most
carefull
importunity
to
escape
it
;
when
ever
we
have
so
far
obscured
our
evidences
,
as
to
see
no
strong
probability
of
our
sincerity
in
the
faith
,
and
so
of
our
salvation
.
The
summe
of
my
speech
therefore
is
this
:
Do
not
think
that
all
your
fears
of
Gods
wrath
are
your
sins
:
Much
of
them
is
your
great
duty
.
Do
you
not
feel
that
God
made
these
fears
at
your
first
conversion
,
the
first
and
a
principal
means
of
your
Recovery
?
to
drive
you
to
a
serious
consideration
of
your
state
and
waies
,
and
to
look
after
Christ
with
more
longing
and
estimation
?
and
to
use
the
means
with
more
resolution
and
diligence
?
Have
not
these
fears
been
chief
preservers
of
your
diligence
and
integrity
ever
since
?
I
know
love
should
do
more
then
it
doth
with
us
all
:
But
if
we
had
not
daily
use
for
both
(
Love
and
Fear
)
God
would
not
1.
Have
planted
them
both
in
our
natures
.
2.
And
have
renewed
them
both
by
regenerating
Grace
.
3.
And
have
put
into
his
word
the
objects
to
move
both
(
viz.
Threatnings
as
well
as
Promises
)
That
fear
of
God
which
is
the
beginning
of
wisdom
includeth
the
fear
of
his
threatned
wrath
.
I
could
say
abundance
more
to
prove
this
,
but
that
I
know
as
to
you
it
is
needless
for
conviction
of
it
:
but
remember
the
use
of
it
.
Do
not
put
the
name
of
unbelief
upon
all
your
fears
of
Gods
displeasure
.
Much
less
should
you
presently
conclude
that
you
have
no
faith
,
and
that
you
cannot
believe
,
because
of
these
fears
.
You
may
have
much
faith
in
the
midst
of
these
fears
;
and
God
may
make
them
preservers
of
your
faith
,
by
quickning
you
up
to
that
means
that
must
maintain
it
,
and
by
keeping
you
from
those
evils
that
would
be
as
a
worm
at
the
root
of
it
,
and
eat
out
its
precious
strength
and
life
.
Security
is
no
friend
to
faith
;
but
a
deadlier
enemy
then
fear
it self
.
Obj.
Then
Cain
and
Judas
sinned
not
by
despairing
:
or
at
least
not
damnably
.
Answ.
1.
They
despaired
not
only
of
themselves
,
and
of
the
event
of
their
salvation
,
but
also
of
God
;
of
his
Power
or
Goodness
,
and
Promise
,
and
the
sufficiency
of
any
satisfaction
of
Christ
.
Their
infidelity
was
the
root
of
their
despair
.
2.
Farre
is
it
from
me
to
say
or
think
that
you
should
despair
of
the
event
,
or
that
it
is
no
sin
;
yea
or
that
you
should
cherish
causeless
and
excessive
jealousies
and
fears
:
I
shall
shew
you
towards
the
end
,
the
sinfulness
of
so
doing
.
Take
heed
of
all
fears
that
drive
you
from
God
,
or
that
distract
or
weaken
your
spirit
,
or
disable
you
from
duty
,
or
drown
your
love
to
God
,
and
delight
in
him
,
and
destroy
your
apprehensions
of
Gods
Loveliness
and
Compassion
,
and
raise
black
and
hard
,
and
unworthy
thoughts
of
God
in
your
minde
.
Again
,
I
intreat
you
avoid
and
abhorre
all
such
fears
.
But
if
you
find
in
you
the
fears
of
godly
jealousie
of
your
own
heart
,
and
such
moderated
fears
of
the
wrath
of
God
,
which
banish
security
,
presumption
and
boldness
in
sinning
,
and
are
(
as
D.
Sibbs
cals
them
)
the
awe-band
of
your
soul
;
and
make
you
fly
to
the
merits
and
bosom
of
the
Lord
Jesus
,
as
the
affrighted
child
to
the
lap
of
the
mother
,
and
as
the
man-slayer
under
the
Law
to
the
City
of
refuge
,
and
as
a
man
pursued
by
a
Lion
,
to
his
Sanctuary
or
hold
;
do
not
think
you
have
no
faith
because
you
have
these
fears
;
but
moderate
them
by
faith
and
love
,
and
then
thank
God
for
them
.
Indeed
Perfect
love
(
which
will
be
in
heaven
when
all
is
perfected
)
will
cast
out
this
fear
;
and
so
it
will
do
sorrow
and
care
,
and
prayer
and
means
.
But
see
you
lay
not
these
by
till
Perfect
love
have
cast
them
out
.
See
Jer.
5.22
,
23.
&
Heb.
12.
two
last
verses
.
Wherefore
we
receiving
a
Kingdom
which
cannot
be
moved
,
let
us
serve
God
acceptably
with
reverence
and
godly
fear
.
For
our
God
is
a
consuming
fire
.
I
am
sensible
that
I
am
too
large
on
these
foregoing
heads
;
I
will
purposely
shorten
the
rest
lest
I
weary
you
.
DIRECTION
XIX
.
19.
Further
understand
,
that
Those
few
who
do
attain
to
Assurance
,
have
it
not
either
perfectly
or
constantly
(
for
the
most
part
)
but
mixt
with
imperfection
,
and
oft
clouded
and
interrupted
.
THat
the
highest
Assurance
on
earth
is
imperfect
,
I
have
shewed
you
elsewhere
.
If
we
be
imperfect
,
and
our
faith
imperfect
,
and
the
knowledge
of
our
own
hearts
imperfect
,
and
all
our
evidences
and
graces
imperfect
;
then
our
Assurance
must
needs
be
imperfect
also
.
To
dream
of
Perfection
on
earth
,
is
to
dream
of
Heaven
on
earth
:
And
if
Assurance
may
be
here
perfect
,
why
not
all
our
Graces
?
Even
when
all
Doubtings
are
overcome
,
yet
is
Assurance
farre
short
of
the
highest
degree
.
Besides
that
measure
of
Assurance
which
godly
men
do
partake
of
,
hath
here
it
s
many
sad
interruptions
,
in
the
most
.
Upon
the
prevalency
of
Temptations
,
and
the
hidings
of
Gods
face
,
their
souls
are
oft
left
in
a
state
of
sadness
,
that
were
but
lately
as
in
the
arms
of
Christ
.
How
fully
might
this
be
proved
from
the
examples
of
Job
,
David
,
Jeremy
and
others
in
Scripture
?
and
much
more
abundantly
by
the
daily
complaints
and
examples
of
the
best
of
Gods
people
now
living
among
us
.
As
there
is
no
perfect
evenness
to
be
expected
in
our
obedience
while
we
are
on
earth
;
so
neither
will
there
be
any
constant
or
perfect
evenness
in
our
comforts
.
He
that
hath
life
in
one
duty
,
is
cold
in
the
next
:
and
therefore
he
that
hath
much
joy
in
one
duty
,
hath
little
in
the
next
.
Yea
perhaps
duty
may
but
occasion
the
renewall
of
his
sorrows
;
that
the
soul
who
before
felt
not
its
own
burden
,
at
a
Sermon
,
or
in
Prayer
,
or
holy
Meditation
,
which
were
wont
to
revive
him
,
now
seems
to
feel
his
miseries
to
be
multiplied
.
The
time
was
once
with
David
,
when
the
thoughts
of
God
were
sweet
to
him
,
and
he
could
say
,
In
the
multitude
of
my
thoughts
within
me
,
thy
comforts
delight
my
soul
:
And
yet
he
saw
the
time
also
,
When
he
remembred
God
and
was
troubled
,
he
complained
and
his
Spirit
was
overwhelmed
:
God
so
held
his
eyes
waking
,
that
he
was
troubled
and
could
not
speak
:
he
considered
the
daies
of
old
,
and
the
years
of
ancient
time
;
he
called
to
remembrance
his
song
in
the
night
,
he
communed
with
his
own
heart
,
and
his
spirit
made
diligent
search
:
Will
the
Lord
,
saith
he
,
cast
off
for
ever
?
and
will
he
be
favourable
no
more
?
Is
his
mercy
clean
gone
for
ever
?
doth
his
promise
fail
for
evermore
?
Hath
God
forgotten
to
be
gratious
?
hath
he
in
anger
shut
up
his
tender
mercy
?
Was
not
this
a
low
ebb
and
a
sad
case
that
David
was
in
?
Till
at
last
he
saw
,
This
was
his
infirmity
,
Psal.
77.1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10.
Had
David
no
former
experiences
to
remind
?
no
arguments
of
comfort
to
consider
of
?
Yes
,
but
there
is
at
such
a
season
an
incapacity
to
improve
them
:
There
is
not
only
a
want
of
comfort
,
but
a
kind
of
aversness
from
it
:
The
soul
bendeth
it self
to
break
its
own
Peace
,
and
to
put
away
comfort
farre
from
it
.
So
saith
he
in
vers.
2.
My
soul
refused
to
be
comforted
.
In
such
cases
,
men
are
witty
to
argue
themselves
into
distress
;
that
it
is
hard
for
one
that
would
comfort
them
to
answer
them
;
and
they
are
witty
in
refelling
all
the
Arguments
of
comfort
that
you
can
offer
them
;
so
that
it
is
hard
to
fasten
any
thing
on
them
.
They
have
a
weak-wilfulness
against
their
own
Consolations
.
Seeing
then
that
the
best
have
such
storms
and
sad
interruptions
,
do
not
you
wonder
or
think
your
case
strange
if
it
be
so
with
you
.
Would
you
speed
better
then
the
best
?
Long
for
Heaven
then
,
where
only
is
Joy
without
sorrow
,
and
everlasting
Rest
without
interruption
.
DIRECTION
XX.
20.
Let
me
also
give
you
this
warning
,
That
You
must
never
expect
so
much
Assurance
on
earth
,
as
shall
set
you
above
a
Possibility
of
the
loss
of
Heaven
,
or
above
all
apprehensions
of
real
danger
of
your
miscarrying
.
I
Conceive
this
advertisement
to
be
of
great
necessity
.
But
I
must
first
tell
you
the
meaning
and
then
the
reasons
of
it
.
Only
I
am
sorry
that
I
know
not
how
to
express
it
fully
,
but
in
School
terms
which
are
not
so
familiar
to
you
.
1.
That
which
shall
certainly
come
to
pass
,
we
call
a
thing
[
Future
]
.
That
which
May
and
Can
be
Done
,
we
call
[
Possible
.
]
All
things
are
not
Future
which
are
Possible
:
God
can
do
more
then
he
hath
done
or
will
do
.
He
could
have
made
more
worlds
,
and
so
more
were
Possible
then
were
Future
.
Moreover
a
thing
is
said
to
be
Possible
,
in
reference
to
some
Power
which
can
accomplish
it
:
whether
it
be
Gods
Power
,
or
Angels
,
or
mans
.
God
hath
Decreed
that
none
of
his
Elect
shall
finally
or
totally
fall
away
and
perish
:
and
therefore
their
so
falling
and
perishing
is
not-future
,
that
is
,
It
is
a
thing
that
shall
never
come
to
pass
:
But
God
never
Decreed
that
it
should
be
utterly
Impossible
,
and
therefore
it
still
remaineth
Possible
,
though
it
shall
never
come
to
pass
.
Obj.
But
it
is
said
,
They
shall
deceive
if
it
were
Possible
the
very
Elect.
A
most
comfortable
place
,
which
many
opposers
of
Election
and
Free-grace
,
do
in
vain
seek
to
obscure
.
But
let
me
tell
you
for
the
right
understanding
of
it
,
1.
That
as
I
said
,
[
Possible
]
and
[
Impossible
]
are
Relative
terms
,
and
have
Relation
to
the
Power
of
some
Agent
,
as
proportioned
to
the
thing
to
be
Done
:
Now
this
Text
speaks
only
of
the
power
of
false
Christs
and
false
Prophets
(
and
the
devil
by
them
)
Their
power
of
Deceiving
is
exceeding
great
,
but
not
great
enough
to
Deceive
the
Elect
:
which
is
true
in
two
Respects
,
1.
Because
the
Elect
are
guided
and
fortified
by
Gods
Spirit
.
2.
Because
seducers
work
not
efficiently
,
but
finally
,
by
propounding
objects
;
or
by
a
Morall
improper
efficiency
only
.
All
their
seducements
cannot
force
or
necessitate
us
to
be
Deceived
by
them
.
But
though
it
be
impossible
to
them
to
do
it
;
yet
it
is
Possible
to
God
to
permit
(
which
yet
he
never
will
)
and
so
Possible
for
our selves
to
be
our
own
Deceivers
,
or
to
give
Deceivers
strength
against
us
,
by
a
wilfull
receiving
of
their
poysoned
baits
.
2.
Besides
Christ
spoke
not
in
Aristotles
School
,
but
among
the
Vulgar
,
where
words
must
be
used
in
the
common
sense
,
or
else
they
will
not
be
understood
:
And
the
Vulgar
use
to
call
that
Impossible
which
shall
never
come
to
pass
.
And
indeed
when
we
say
that
it
is
Possible
,
or
Impossible
for
a
man
to
sin
or
fall
away
,
there
is
some
degree
of
Impropriety
in
the
Terms
;
because
Possible
and
Impossible
are
terms
properly
relating
to
some
power
apportioned
to
a
work
:
but
sinning
and
falling
away
thereby
,
are
the
consequents
of
impotency
,
and
not
the
effects
of
Power
:
except
we
speak
of
the
natural
act
,
wherein
the
sin
abideth
.
But
this
must
be
born
with
,
for
want
of
a
fitter
word
to
express
our
meaning
by
.
But
I
'le
leave
these
things
which
are
not
fit
for
you
,
and
desire
you
to
leave
them
and
overpass
them
,
if
you
understand
them
not
.
2.
I
here
told
you
also
,
that
you
must
not
look
to
be
above
all
apprehension
of
danger
of
your
miscarrying
.
The
grounds
of
this
are
these
:
1.
Because
,
as
is
said
,
our
miscarrying
remaineth
still
Possible
.
2.
Because
the
perfect
certain
knowledge
of
our
Election
,
and
that
we
shall
not
fall
away
,
is
proper
to
God
only
:
We
have
our selves
but
a
Defective
,
interrupted
Assurance
of
it
.
3.
The
Covenant
gives
us
salvation
but
on
condition
of
our
perseverance
,
and
perseverance
on
condition
that
we
quench
not
the
Spirit
:
which
we
shall
do
,
if
we
lose
the
apprehension
of
our
danger
.
4.
Accordingly
there
is
a
connexion
in
our
Assurance
,
between
all
the
several
causes
of
our
Salvation
,
and
necessaries
thereto
;
whereof
the
apprehension
of
danger
is
one
.
We
are
sure
we
shall
be
saved
,
if
we
be
sure
to
Persevere
:
else
not
.
We
are
sure
to
Persevere
,
if
we
be
sure
faithfully
to
resist
Temptations
.
We
can
be
no
surer
of
faithfull
resisting
of
Temptations
,
then
we
are
sure
to
be
kept
in
an
apprehension
of
our
danger
.
I
still
say
therefore
that
the
Doctrine
of
Antinomians
is
the
most
ready
way
to
Apostacy
and
perdition
:
and
no
wonder
if
it
lead
to
the
Licentiousness
and
Scandals
which
our
eyes
have
seen
to
be
its
genuine
fruits
!
They
cry
down
the
weakness
,
unbelief
and
folly
of
poor
Christians
,
that
will
apprehend
themselves
in
danger
of
falling
away
,
and
so
live
in
fear
,
after
they
are
once
Justified
;
and
that
if
they
fall
into
sin
(
as
whoredom
,
drunkenness
,
murder
,
Perjury
,
destroying
the
Ministry
,
and
expelling
the
Gospel
,
&c.
)
will
presently
question
or
fear
their
estates
and
their
Justification
.
Such
like
passages
I
lately
read
in
some
printed
Sermons
of
one
of
my
ancient
acquaintance
,
who
would
never
have
come
to
that
pass
that
he
is
at
now
,
if
his
Judgement
and
Humility
had
been
as
great
as
his
Zeal
.
I
intreat
you
therefore
never
to
expect
such
an
Assurance
as
shall
extinguish
all
your
apprehensions
of
danger
.
He
that
sees
not
the
danger
,
is
neerest
it
and
likely
to
fall
into
it
.
Only
he
that
seeth
and
apprehendeth
it
,
is
likely
to
avoid
it
.
He
that
seeth
no
danger
of
falling
away
,
is
in
greatest
danger
of
it
.
I
doubt
not
but
that
s
the
cause
of
the
Seditions
,
Scandals
,
Heresies
,
Bloodguiltiness
,
Destroying
of
the
Churches
of
Christ
,
and
most
Horrid
Apostacies
,
Hypocrisie
and
wickedness
,
which
these
late
times
have
been
guilty
of
;
that
they
apprehended
not
the
danger
of
ever
coming
into
such
a
state
,
or
ever
doing
such
things
,
but
would
have
said
,
Am
I
a
Dog
?
to
him
that
should
have
foretold
them
what
is
come
to
pass
.
Wonderfull
!
that
men
should
be
so
blinded
by
false
doctrine
,
as
not
to
know
,
that
the
apprehension
of
danger
is
made
in
the
very
fabrication
of
the
nature
of
man
,
to
be
the
very
engine
to
move
his
soul
in
all
waies
of
self-preservation
and
salvation
!
Yea
it
is
that
very
supposed
principle
,
upon
which
all
the
Government
of
the
world
,
and
the
Laws
and
order
of
every
Nation
,
are
grounded
.
We
could
not
keep
the
very
Bruits
from
tearing
us
in
pieces
,
but
for
their
own
safety
:
because
they
apprehend
themselves
to
be
in
danger
by
it
!
The
fear
of
man
is
it
that
restraineth
them
.
But
for
this
,
no
mans
life
would
be
in
any
safety
.
For
every
malicious
man
would
be
a
murderer
:
He
that
feareth
not
the
loss
of
his
own
life
,
is
master
of
another
mans
.
Do
these
men
think
that
the
apprehension
of
bodily
dangers
may
carry
them
on
through
all
undertakings
,
and
be
the
potent
spring
of
most
of
their
actions
,
and
warrant
all
those
courses
that
else
would
be
unwarrantable
,
so
that
they
dare
plead
Necessity
to
warrant
those
fearfull
things
which
by
extenuating
language
(
like
Sauls
)
are
called
Irregularities
▪
And
yet
that
it
is
unlawfull
or
unmeet
for
a
Christian
,
yea
the
weakest
Christian
,
to
live
in
any
apprehensions
of
danger
to
their
souls
?
either
danger
of
sinning
,
or
falling
away
,
or
perishing
for
ever
?
No
wonder
if
such
do
sin
,
and
fall
away
and
perish
.
Would
these
men
have
fought
well
by
Sea
or
Land
,
if
they
had
apprehended
no
danger
?
Would
the
earth
have
been
so
covered
with
carkasses
and
with
blood
(
yea
even
of
Saints
)
and
the
world
filled
with
the
dolefull
calamities
that
accompanied
and
have
followed
,
if
there
had
been
no
apprehensions
of
danger
?
Would
they
take
Physick
when
they
are
sick
?
Would
they
avoid
fire
,
or
water
,
or
thieves
;
but
through
an
apprehension
of
danger
?
Let
them
talk
what
they
please
,
if
ever
they
escape
hell
,
without
a
deep
apprehension
of
the
danger
of
it
,
it
must
be
in
a
way
not
known
by
Scripture
or
by
Nature
.
Sure
I
am
Paul
did
tame
his
body
and
bring
it
in
subjection
,
through
an
apprehension
of
this
danger
,
lest
when
he
had
Preached
to
others
,
himself
should
be
a
cast-away
or
reprobate
,
2
Cor.
9.27
.
And
Christ
himself
,
when
he
biddeth
us
,
Fear
not
them
that
can
kill
the
body
(
whom
yet
these
men
think
it
lawfull
to
fear
and
fight
against
)
yet
chargeth
us
,
with
a
double
charge
,
so
Fear
him
that
is
able
to
destroy
both
body
and
soul
in
hell
:
yea
I
say
unto
you
,
saith
Christ
,
fear
him
,
Luk.
12.5
.
What
can
be
plainer
?
and
that
to
his
Disciples
?
My
detestation
of
these
destructive
Antinomian
Principles
,
makes
me
to
run
out
further
against
them
then
I
intended
:
Though
it
were
easie
more
abundantly
to
manifest
their
hatefulness
:
But
my
reasons
are
these
:
1.
Because
these
Mountebanks
are
still
thrusting
in
themselves
and
impudently
proclaiming
their
own
skill
,
and
the
excellency
of
their
remedies
for
the
cure
of
wounded
consciences
,
and
the
setling
of
peace
:
when
indeed
their
receipts
are
rank
poison
,
guilded
with
the
pretious
name
of
Christ
and
free-Grace
.
2.
Because
I
would
not
have
your
doubtings
cured
by
the
Devil
;
for
he
will
but
cure
one
disease
with
another
,
and
a
lesser
with
a
far
greater
.
If
he
can
so
cure
your
fears
and
doubtings
as
to
bring
you
into
carnal
security
and
presumption
,
he
will
lose
nothing
by
the
cure
,
and
you
will
get
nothing
.
If
he
can
turn
a
poor
doubting
troubled
Christian
,
to
be
a
secure
Antinomian
,
he
hath
cured
the
smart
of
a
cut
finger
by
casting
them
into
a
Lethargy
,
or
stupefaction
by
his
opium
.
To
go
to
Antinomian
receipts
to
cure
a
troubled
soul
,
is
as
going
to
a
Witch
to
cure
the
body
.
3.
I
would
have
you
sensible
of
Gods
goodness
to
you
in
these
very
troubles
that
you
have
so
long
lain
under
.
Your
blessed
Physician
knew
your
disease
,
and
the
temperature
of
your
soul
.
Perhaps
he
saw
that
you
were
in
some
danger
of
being
carried
away
with
the
Honours
,
Profits
or
Pleasures
of
this
world
;
and
would
have
been
entangled
in
either
covetousness
,
pride
,
voluptuousness
or
some
such
desperate
sinne
:
And
now
by
these
constant
and
extraordinary
apprehensions
of
your
danger
,
these
sinnes
have
been
much
kept
under
,
temptations
weakned
,
and
your
danger
prevented
.
If
you
have
found
no
such
inclinations
in
your self
,
yet
God
might
find
them
.
Had
it
not
been
farre
worse
for
you
to
have
lain
so
many
years
in
pride
,
sensuality
and
forgetfulness
of
God
,
and
utter
neglect
of
the
〈◊〉
of
your
soul
,
then
to
have
lain
so
long
as
you
have
done
in
apprehensions
of
your
danger
?
O
love
and
admire
your
wise
Physician
!
Little
do
you
know
now
what
he
hath
been
doing
for
you
:
Nor
shall
you
ever
fully
know
it
in
this
life
:
but
hereafter
you
shall
know
it
,
when
your
sanctification
,
and
consolation
,
and
his
praises
shall
be
perfected
together
.
4.
If
you
should
for
the
time
to
come
expect
or
desire
that
God
should
set
you
out
of
all
apprehension
of
danger
,
you
know
not
what
it
is
that
you
desire
:
It
were
to
desire
your
own
undoing
.
Only
see
that
you
apprehend
not
your
danger
to
be
greater
then
it
is
;
nor
so
apprehend
it
as
to
increase
it
,
by
driving
you
from
Christ
,
but
as
to
prevent
it
by
driving
you
to
him
.
Entertain
not
fancies
and
dreams
of
danger
in
stead
of
right
apprehensions
.
Apprehend
your
happiness
and
grounds
of
hope
and
comfort
,
and
safety
in
Christ
,
and
let
these
quite
exceed
your
apprehensions
of
the
danger
.
Look
not
on
it
as
a
remediless
danger
,
or
as
greater
then
the
remedy
.
Do
not
conclude
that
you
shall
perish
in
it
,
and
it
will
swallow
you
up
:
But
only
let
it
make
you
hold
fast
on
Christ
,
and
keep
close
to
him
in
obedience
.
Shall
I
lay
open
all
the
matter
expressed
in
this
section
,
by
a
familiar
comparison
?
A
King
having
many
Subjects
and
Sons
,
which
are
all
beyond
Sea
,
or
beyond
some
River
,
they
must
needs
be
brought
over
to
him
before
they
can
live
or
reign
with
him
.
The
River
is
frozen
over
at
the
sides
till
it
come
almost
to
the
middle
.
The
foolish
children
are
all
playing
on
the
Ice
,
where
a
deceiving
enemy
enticeth
them
to
play
on
till
they
come
to
the
deep
,
where
they
drop
in
one
by
one
and
perish
.
The
eldest
Son
,
who
is
with
the
Father
on
the
other
side
,
undertaketh
to
cast
himself
into
the
water
,
and
swim
to
the
further
side
,
and
break
the
Ice
,
and
swim
back
with
them
all
that
will
come
with
him
and
hold
by
him
.
The
Father
bids
him
,
Bring
all
my
Subjects
with
you
,
if
they
will
come
and
hold
by
you
;
but
be
sure
you
fail
not
to
bring
my
Sons
.
This
is
resolved
on
:
The
Prince
casteth
himself
in
the
water
,
and
swimmeth
to
the
further
side
:
He
maketh
a
way
through
the
Ice
,
and
offereth
all
of
them
his
safe
carriage
,
if
they
will
Accept
him
to
be
their
bearer
and
helper
,
and
will
trust
themselves
on
him
,
and
hold
fast
by
him
till
they
come
to
the
further
side
.
Some
refuse
his
help
and
think
he
would
deceive
them
,
and
lead
them
into
the
deep
and
there
leave
them
to
perish
:
Some
had
rather
play
on
the
Ice
and
will
not
hearken
to
him
:
Some
dare
not
venture
through
the
streams
,
or
will
not
endure
the
coldness
of
the
water
:
Some
waveringly
agree
to
him
,
and
hold
faintly
by
his
skirt
,
and
when
they
feel
the
cold
water
,
or
are
near
the
deep
,
or
are
weary
of
holding
,
they
lose
him
;
either
turning
back
;
or
perishing
suddenly
in
the
gulf
.
The
children
are
of
the
same
minde
with
the
rest
,
but
he
is
resolved
to
lose
none
of
them
,
and
therefore
he
chargeth
them
to
come
with
him
,
and
tels
them
fully
what
a
welcome
they
shall
have
with
their
Father
;
and
ceaseth
not
his
importunity
till
he
perswade
them
to
consent
:
Some
of
them
say
,
How
shall
we
ever
get
over
the
River
?
we
shall
be
drowned
by
the
way
:
He
tels
them
,
I
will
carry
you
safe
over
;
so
you
will
but
hold
fast
by
me
:
Never
fear
;
I
warrant
you
:
They
all
lay
hold
on
him
and
venture
in
with
him
.
When
they
are
in
the
midst
some
are
afraid
,
and
cry
out
,
We
shall
be
drowned
:
There
he
encourageth
,
and
bids
them
trust
him
;
hold
fast
;
and
fear
not
.
Others
when
they
hear
these
words
that
they
need
not
fear
,
they
grow
so
bold
and
utterly
secure
as
to
lose
their
hold
:
To
these
he
spe●keth
in
other
language
,
and
chargeth
them
to
hold
fast
by
him
,
for
if
they
lose
their
hold
they
will
fall
into
the
bottom
,
and
if
they
stick
not
to
him
they
will
be
drowned
.
Some
of
them
upon
this
warning
hold
fast
:
others
are
so
boldly
confident
of
his
skill
and
good-will
and
promise
that
they
forget
or
value
not
his
warning
and
threatning
,
but
lose
their
hold
:
Some
through
laziness
and
weariness
do
the
like
.
Whereupon
he
lets
them
sink
till
they
are
almost
drowned
and
cry
out
for
help
,
Save
us
or
we
perish
,
and
think
they
are
all
lost
:
and
then
he
laieth
hold
of
them
and
fetcheth
them
up
again
,
and
chideth
them
for
their
bold
folly
,
and
biddeth
them
look
better
to
themselves
and
hold
faster
by
him
hereafter
if
they
love
themselves
.
Some
at
last
through
meer
weariness
and
weakness
,
before
they
can
reach
the
bank
,
cry
out
,
O
I
am
tired
,
I
faint
,
I
shall
never
hold
fast
till
I
reach
the
shore
,
I
shall
be
drowned
.
These
he
comforteth
and
gives
them
cordials
and
holdeth
them
by
the
hand
,
and
bids
them
,
Despair
not
:
do
your
best
:
Hold
fast
,
and
I
will
help
you
.
And
so
he
brings
them
all
safe
to
the
Haven
.
This
King
is
God
:
Heaven
is
his
habitation
:
The
Subjects
are
all
men
:
The
Sons
who
are
part
of
the
Subjects
are
the
Elect
:
The
rest
are
the
Non-Elect
:
The
River
or
Sea
is
the
passage
of
this
life
.
The
further
side
,
is
all
mens
natural
,
sinfull
distance
and
separation
from
God
and
happiness
:
The
Ice
that
bears
them
,
is
this
frail
life
of
Pleasures
,
Profits
and
Honours
which
delight
the
flesh
:
The
depth
unfrozen
is
hell
.
He
that
ticeth
them
thither
is
the
devil
:
The
eldest
Son
that
is
sent
to
bring
them
over
,
is
Jesus
Christ
.
His
Commission
and
undertaking
is
,
to
help
all
over
that
refuse
not
his
Help
;
and
to
see
that
the
Elect
be
infallibly
Recovered
and
Saved
.
Do
I
need
to
go
over
the
other
particulars
?
I
know
you
see
my
meaning
in
them
all
:
Specially
that
which
I
aim
at
is
this
:
that
as
Paul
had
a
promise
of
the
life
of
all
that
were
with
him
in
the
ship
,
and
yet
when
some
would
have
gone
out
,
he
told
them
Except
these
abide
in
the
ship
ye
cannot
be
saved
,
Act.
27.31
.
(
so
that
he
makes
their
apprehension
of
danger
in
a
Possibility
of
being
drowned
to
be
the
means
of
detaining
them
in
the
ship
till
they
came
all
safe
to
land
)
so
Jesus
Christ
who
will
infallibly
save
all
his
Elect
(
they
being
given
him
by
his
Father
to
be
infallibly
saved
)
will
do
it
by
causing
them
to
hold
fast
by
him
,
through
all
the
troubles
and
labours
and
temptations
of
this
tumultuous
tempestuous
world
,
and
that
till
they
came
to
land
;
and
the
apprehension
of
their
danger
shall
be
his
means
to
make
them
hold
fast
:
Yet
is
not
their
safety
principally
in
themselves
,
but
in
him
:
Nor
is
it
their
holding
fast
by
him
that
is
the
chief
cause
of
their
difference
from
those
that
perish
:
but
that
is
his
love
and
resolution
to
save
them
.
And
therefore
when
they
do
let
go
their
hold
,
he
will
not
so
lose
them
;
but
will
fetch
them
up
again
:
Only
he
will
not
bring
them
through
this
sea
of
danger
,
as
you
would
draw
a
block
through
the
water
:
but
as
men
that
must
hold
fast
,
and
be
commanded
and
threatned
to
that
end
:
and
therefore
when
they
lose
their
hold
,
it
is
the
fear
of
drowning
,
which
they
felt
themselves
near
,
which
shall
cause
them
to
hold
faster
the
next
time
:
and
this
must
needs
be
the
fear
of
a
possible
danger
.
And
for
those
that
perish
they
have
none
to
blame
but
themselves
.
They
perish
not
for
want
of
a
Saviour
:
but
because
they
would
not
lay
hold
on
him
,
and
follow
him
through
the
tempests
and
waves
of
trial
:
Nor
can
they
quarrel
with
him
,
because
he
did
more
for
others
,
and
did
not
as
much
for
them
,
as
long
as
he
offered
them
so
sufficient
help
,
that
only
their
own
wilfull
refusal
was
their
ruine
,
and
their
perdition
was
of
themselves
.
I
conclude
therefore
,
That
seeing
our
Salvation
is
laid
by
God
,
upon
our
faithfull
obedient
holding
fast
to
Christ
through
all
trials
and
difficulties
,
and
our
holy
fear
is
the
means
of
that
holding
fast
(
Christ
being
still
the
principal
cause
of
our
safety
)
therefore
never
look
for
such
a
Certainty
of
Salvation
as
shall
put
you
above
such
fears
and
moderated
apprehensions
of
danger
:
For
then
it
s
ten
to
one
you
will
lose
your
hold
.
You
read
in
Scripture
very
many
warnings
to
take
heed
least
we
fall
,
and
threatnings
to
those
that
do
fall
away
and
draw
back
.
What
are
all
these
for
,
but
to
excite
in
us
those
moderate
fears
and
cares
and
holy
diligence
which
may
prevent
our
falling
away
.
And
remember
this
,
that
there
can
be
no
such
holy
fears
and
cares
and
diligence
,
where
there
is
no
danger
or
possibility
of
falling
away
;
for
there
can
be
no
Act
without
its
proper
Object
:
And
the
Object
of
fear
is
A
possible
hurt
,
at
least
in
the
apprehension
of
him
that
feareth
it
.
No
man
can
fear
that
evil
which
he
knoweth
to
be
Impossible
.
DIRECTION
XXI
.
21.
The
next
advice
which
I
must
give
you
is
this
,
Be
thankfull
if
you
can
but
reach
to
a
setled
Peace
and
composure
of
your
minde
,
and
lay
not
too
much
on
the
high
raptures
and
feelings
of
comfort
which
some
do
possess
:
And
if
ever
you
enjoy
such
feeling
Joyes
,
expect
not
that
they
should
be
either
long
or
often
.
IT
is
the
cause
of
miserable
languishing
to
many
a
poor
soul
to
have
such
importunate
expectations
of
such
passionate
Joyes
,
that
they
think
without
these
they
have
no
true
comfort
at
all
;
no
witness
of
the
Spirit
,
no
Spirit
of
Adoption
,
no
joy
in
the
holy
Ghost
.
Some
think
that
others
have
much
of
this
though
they
have
not
,
and
therefore
〈…〉
themselves
because
it
is
no●
〈…〉
as
with
others
:
when
alas
,
they
little
〈◊〉
how
it
goes
with
others
!
Some
〈…〉
raptures
sometimes
themselves
;
and
therefore
when
they
are
gone
,
they
think
they
are
forsaken
,
and
that
all
grace
,
or
peace
at
least
is
gone
with
them
.
Take
heed
of
these
expectations
.
And
to
satisfie
you
let
me
tell
you
these
two
or
three
things
:
1.
A
setled
calm
and
peace
of
soul
is
a
great
Mercy
,
and
not
to
be
undervalued
and
looked
at
as
Nothing
,
2.
The
highest
raptures
and
passionate
feeling
joyes
,
are
usually
of
most
doubtfull
sincerity
.
Not
that
I
would
have
any
suspect
the
sincerity
of
them
without
cause
:
but
such
passions
are
not
so
certain
signes
of
Grace
,
as
the
setled
frame
of
the
understanding
and
will
▪
nor
can
we
so
easily
know
that
they
are
of
the
Spirit
:
and
they
are
liable
to
more
questioning
,
and
have
in
them
a
greater
Possibility
of
deceit
.
Doubtless
it
is
very
much
that
Phantasie
and
Melancholy
,
and
specially
a
natural
weakness
and
moveable
temper
will
do
in
such
cases
▪
Mark
whether
it
be
not
mostly
these
three
sorts
of
people
that
have
or
pretend
to
have
such
extraordinary
raptures
and
feelings
of
joy
.
1.
Women
and
others
that
are
most
passionate
▪
2.
Melancholy
People
.
3.
Men
that
by
erroneous
opinions
have
lost
almost
all
their
understandings
in
their
phantasies
,
and
live
like
men
in
a
continual
dream
.
Yet
I
doubt
not
but
solid
men
have
oft
high
joyes
;
and
more
we
might
all
have
if
we
did
our
duty
:
And
I
would
have
no
Christian
content
himself
with
a
dull
quietness
of
spirit
,
but
by
all
means
possible
to
be
much
in
labouring
to
rejoyce
in
God
,
and
raising
their
souls
to
heavenly
delights
:
O
what
lives
do
we
lose
,
which
we
might
enjoy
!
But
my
meaning
is
this
:
Look
at
these
joyes
and
delights
as
Duties
and
as
Mercies
,
but
look
not
at
them
as
Marks
of
trial
;
so
as
to
place
more
necessity
in
them
then
God
hath
done
,
or
to
think
them
to
be
ordinary
things
.
If
you
do
but
feel
such
an
high
estimation
of
Christ
and
Heaven
,
that
you
would
not
leave
him
for
all
the
world
,
take
this
for
your
surest
Signe
.
And
if
you
have
but
so
much
Probability
or
Hope
of
your
interest
in
him
,
that
you
can
think
of
God
as
one
that
loveth
you
,
and
can
be
thankfull
to
Christ
for
Redeeming
you
,
and
are
gladder
in
these
hopes
of
your
interest
in
Christ
and
Glory
then
if
you
were
owner
of
all
the
world
;
take
this
for
a
happy
Mercy
and
a
high
Consolation
.
Yet
I
mean
not
that
your
joy
in
Christ
will
be
alwaies
so
sensible
,
as
for
worldly
things
;
but
it
will
be
more
rational
,
solid
,
and
deeper
at
the
Heart
.
And
that
you
may
know
by
this
,
You
would
not
for
all
the
Pleasures
,
Honours
or
Profits
in
the
world
be
in
the
same
case
as
once
you
were
(
supposing
that
you
were
converted
since
you
had
the
use
of
Reason
and
Memory
)
or
at
least
as
you
see
the
ungodly
world
still
lye
in
.
3.
And
let
me
adde
this
:
Commonly
those
that
have
the
highest
passionate
joyes
have
the
saddest
lives
:
for
they
have
with
all
the
most
passionate
fears
and
sorrows
.
Mark
it
whether
you
finde
not
this
prove
true
.
And
it
is
partly
from
Gods
will
in
his
dispensations
:
partly
from
their
own
necessities
,
who
after
their
exaltations
do
usually
need
a
prick
in
the
flesh
,
and
a
messenger
of
Satan
to
buffet
them
,
lest
they
be
exalted
above
measure
:
and
partly
and
most
commonly
it
is
from
the
temperature
of
their
bodies
.
Weak
pastionate
women
of
moveable
spirits
and
strong
affections
,
when
they
Love
they
Love
violently
,
and
when
they
Rejoyce
,
especially
in
such
cases
,
they
have
most
sensible
joyes
,
and
when
any
fears
arise
,
they
have
most
terrible
sorrows
.
I
know
it
is
not
so
with
all
of
that
sex
;
but
mark
the
same
people
usually
that
have
the
highest
Joyes
,
and
see
whether
at
other
times
they
have
not
the
greatest
troubles
.
This
week
they
are
as
at
the
gates
of
Heaven
,
and
the
next
as
at
the
doors
of
hell
.
I
am
sure
with
many
it
is
so
.
Yet
it
need
not
be
so
if
Christians
would
but
look
at
these
high
joyes
as
Duties
to
be
endeavoured
and
Mercies
to
be
valued
:
But
when
they
will
needs
Judge
of
their
state
by
them
,
and
think
that
God
is
gone
from
them
,
or
forsaken
them
,
when
they
have
not
such
joyes
,
then
it
leaves
them
in
terror
and
amazement
.
Like
men
after
a
flash
of
lightning
that
are
left
more
sensible
of
the
darkness
.
For
no
wise
man
can
expect
that
such
Joyes
should
be
a
Christians
ordinary
state
;
or
God
should
so
diet
us
with
a
continual
feast
.
It
would
neither
suit
with
our
health
,
nor
the
condition
of
this
Pilgrimage
.
Live
therefore
on
your
Peace
of
conscience
as
your
ordinary
diet
:
when
this
is
wanting
,
know
that
God
appointeth
you
a
fast
for
your
health
:
and
when
you
have
a
feast
of
high
Joyes
,
feed
on
it
and
be
thankfull
:
but
when
they
are
taken
from
you
,
gape
not
after
them
as
the
Disciples
did
after
Christ
at
his
Ascension
;
but
return
thankfully
to
your
ordinary
diet
of
Peace
:
and
remember
that
these
Joyes
which
are
now
taken
from
you
,
may
so
return
again
:
however
there
is
a
place
preparing
for
you
,
where
your
Joyes
shall
be
full
.
DIRECTION
XXII
.
22.
My
next
Direction
is
this
,
Spend
more
of
your
time
and
care
about
your
Duty
then
about
your
Comforts
:
and
for
the
exercise
and
increase
of
your
Graces
then
for
the
discovery
of
them
:
And
when
you
have
done
all
that
you
can
,
for
Assurance
and
Comfort
,
you
shall
finde
that
it
will
very
much
depend
on
your
Actual
Obedience
.
THis
Direction
is
of
as
great
importance
as
any
that
I
have
yet
given
you
:
but
I
shall
say
but
little
of
it
because
I
have
spoke
of
it
so
fully
already
in
my
Book
of
Rest
,
Part
3.
Ch.
8
,
9
,
10
,
11.
My
Reasons
for
what
I
here
assert
are
these
:
1.
Duty
goeth
in
order
of
nature
and
time
before
comfort
:
as
the
Precept
is
before
the
Promise
:
Comfort
is
part
of
the
Reward
,
and
therefore
necessarily
supposeth
Duty
.
2.
Grace
makes
men
both
so
ingenuous
and
Divine
,
as
to
consider
Gods
due
as
well
as
their
own
;
and
what
they
should
Do
,
as
well
as
what
they
shall
Have
:
still
remembring
that
our
works
cannot
Merit
at
Gods
hands
.
3.
As
we
must
have
Grace
before
we
can
Know
we
have
it
,
so
ordinarily
we
must
have
a
good
measure
of
Grace
before
we
can
so
clearly
discern
it
as
to
be
certain
of
it
.
Small
things
,
I
have
told
you
are
next
to
none
,
and
hardly
discernable
by
weak
eyes
.
When
all
waies
in
the
world
are
tried
,
it
will
be
found
,
that
there
is
no
way
so
sure
for
a
doubting
soul
to
be
made
certain
of
the
truth
of
his
Graces
,
as
to
keep
them
in
Action
,
and
get
them
increased
.
And
it
will
be
found
that
there
is
no
one
cause
of
Christians
doubting
of
the
truth
of
their
Faith
,
Love
,
Hope
,
Repentance
,
Humility
,
&c.
so
great
or
so
common
as
the
small
degree
of
these
Graces
.
Doth
not
the
very
language
of
complaining
Christians
shew
this
?
One
saith
,
I
have
no
faith
:
I
cannot
believe
:
I
have
no
love
to
God
:
I
have
no
delight
in
Duty
:
Another
saith
,
I
cannot
mourn
for
sin
:
my
heart
was
never
broken
:
I
cannot
patiently
bear
an
injury
:
I
have
no
courage
in
opposing
sin
,
&c.
If
all
these
were
not
in
a
low
and
weak
degree
,
men
could
not
so
ordinarily
think
they
had
none
.
A
lively
,
strong
,
working
Faith
,
Love
,
Zeal
,
Courage
,
&c.
would
shew
themselves
,
as
do
the
highest
Towers
,
the
greatest
mountains
,
the
strongest
windes
,
the
greatest
flames
,
which
will
force
an
observance
by
their
greatness
and
effects
.
4.
Consider
also
that
it
is
more
pleasing
to
God
to
see
his
people
study
him
and
his
will
directly
,
then
to
spend
the
first
and
chiefest
of
their
studies
about
the
attaining
of
comforts
to
themselves
.
5.
And
it
is
the
nature
of
Grace
to
tend
first
and
chiefly
toward
God
:
and
but
secondarily
to
be
the
evidence
of
our
own
happiness
.
We
have
faith
given
us
principally
that
we
might
believe
,
and
live
by
it
in
daily
applications
of
Christ
:
We
have
repentance
that
it
might
break
us
off
from
sin
and
bring
us
back
to
God
:
We
have
Love
that
we
might
Love
God
and
our
Redeemer
,
his
Saints
and
Laws
and
waies
:
We
have
Zeal
that
we
might
be
quickened
in
all
our
holy
duties
:
and
we
have
obedience
to
keep
us
in
the
way
of
our
duty
:
The
first
thing
we
have
to
do
with
these
Graces
is
to
use
them
for
those
holy
ends
which
their
nature
doth
express
.
And
then
the
discerning
of
them
that
we
may
have
Assurance
followeth
after
this
both
in
time
and
dignity
.
6.
And
it
is
a
matter
of
farre
greater
concernment
to
our selves
to
seek
after
the
obtaining
of
Christ
and
Grace
,
then
after
the
certain
knowledge
that
we
have
them
.
You
may
be
saved
though
you
never
get
Assurance
here
,
but
you
cannot
be
saved
without
Christ
and
Grace
.
God
hath
not
made
Assurance
the
Condition
of
your
salvation
.
It
tends
indeed
exceedingly
to
your
comfort
,
and
a
pretious
mercy
it
is
;
but
your
safety
lieth
not
on
it
.
It
is
better
go
sorrowfull
and
doubting
to
Heaven
,
then
comfortably
to
hell
.
First
therefore
ask
what
is
the
Condition
of
salvation
and
the
way
to
it
,
and
then
look
that
you
do
your
best
to
perform
it
,
and
to
go
that
way
;
and
then
try
your
performance
in
its
season
.
7.
Besides
,
as
it
is
a
work
of
farre
greater
moment
,
so
also
of
quicker
dispatch
,
to
Believe
and
Love
Christ
truly
,
then
to
get
Assurance
that
you
do
truly
Believe
and
Love
him
.
You
may
believe
immediatly
(
by
the
help
of
Gods
Grace
:
)
but
getting
Assurance
of
it
,
may
be
the
work
of
a
great
part
of
your
life
.
Let
me
therefore
intreat
this
one
thing
of
you
,
that
when
you
feel
the
want
of
any
Grace
,
you
would
not
presently
bend
all
your
thoughts
upon
the
enquiry
Whether
it
be
true
or
no
;
but
rather
say
to
your self
I
see
trying
is
a
great
and
difficult
,
a
long
and
tedious
work
:
I
may
be
this
many
years
about
it
,
and
possibly
be
unresolved
still
.
If
I
should
conclude
that
I
have
no
Grace
,
I
may
be
mistaken
:
and
so
I
may
,
if
I
think
that
I
have
it
.
I
may
inquire
of
friends
and
Ministers
long
,
and
yet
be
left
in
doubt
;
It
is
therefore
my
surest
way
to
seek
presently
to
obtain
it
,
if
I
have
it
not
,
and
to
increase
it
if
I
have
it
:
and
I
am
certain
none
of
that
labour
will
be
lost
:
to
get
more
is
the
way
to
know
I
have
it
.
But
perhaps
you
will
say
,
How
should
I
get
more
Grace
?
that
's
a
business
of
greater
difficulty
then
so
.
I
answer
,
Understand
what
I
told
you
before
,
that
as
the
beginning
of
Grace
is
in
your
Understanding
,
so
the
heart
and
life
of
it
is
in
your
Will
:
and
the
Affections
and
passionate
part
are
but
the
fruits
and
branches
.
If
therefore
your
Grace
be
weak
,
it
is
chiefly
in
an
unwillingness
to
yield
to
Christ
and
his
Word
and
Spirit
.
Now
how
should
an
unwilling
soul
be
made
willing
?
Why
thus
,
1.
Pray
constantly
as
you
are
able
,
for
a
willing
minde
,
and
yielding
inclinable
heart
to
Christ
.
2.
Hear
constantly
those
Preachers
that
bend
their
doctrine
to
inform
your
understanding
of
the
great
necessity
and
excellency
of
Christ
and
Grace
and
Glory
;
and
to
perswade
the
Will
with
the
most
forcible
Arguments
.
A
perswading
quickning
Ministry
that
helps
to
excite
your
Graces
and
draw
up
your
heart
to
Christ
,
is
more
usefull
then
they
that
spend
most
of
their
time
to
perswade
you
of
your
sincerity
,
and
give
you
comfort
.
3.
But
specially
lay
out
your
thoughts
more
in
the
most
serious
Considerations
of
those
things
which
tend
to
breed
and
feed
those
particular
Graces
which
you
would
have
increased
.
Objects
and
moving
Reasons
kept
much
upon
the
minde
by
serious
thoughts
,
are
the
great
engine
appointed
both
by
nature
and
by
Grace
to
turn
about
the
soul
of
man
.
Thoughts
are
to
your
soul
,
as
taking
in
the
Air
,
and
Meat
and
Drink
to
your
body
.
Objects
considered
do
turn
the
soul
into
their
own
Nature
.
Such
as
are
the
things
that
you
most
think
and
consider
of
(
I
mean
in
pursuance
of
them
)
such
will
you
be
your self
.
Consideration
,
frequent
serious
Consideration
is
Gods
great
Instrument
to
convert
the
soul
and
to
confirm
it
:
to
get
grace
and
to
keep
it
and
increase
it
:
If
any
soul
perish
for
want
of
Grace
,
it
's
ten
to
one
it
is
mainly
for
want
of
frequent
and
serious
Consideration
.
That
the
most
of
us
do
languish
under
such
weaknesses
,
and
attain
to
small
degrees
of
Grace
,
is
for
want
of
sober
,
frequent
consideration
.
We
know
not
how
great
things
this
would
do
,
if
it
were
but
faithfully
managed
.
This
then
is
my
advice
,
When
you
feel
so
great
a
want
of
faith
and
love
(
for
those
be
the
main
Graces
for
trial
and
use
)
that
you
doubt
whether
you
have
any
or
none
,
lay
by
those
doubting
thoughts
a
while
,
and
presently
go
and
set
your self
to
consider
of
God's
Truth
,
Goodness
,
Amiableness
,
and
Kindheartedness
to
miserable
unworthy
sinners
:
think
what
he
is
in
himself
,
and
what
he
is
to
you
,
and
what
he
hath
done
for
you
,
and
what
he
will
do
for
you
if
you
do
but
consent
.
And
then
think
of
the
vanity
of
all
the
childish
Pleasures
of
this
world
,
how
soon
,
and
in
how
sad
a
case
they
will
leave
us
;
and
what
silly
contemptible
things
they
are
in
comparison
of
the
everlasting
Glory
of
the
Saints
!
By
that
time
you
have
warmed
your
soul
a
little
with
such
serious
thoughts
,
you
will
finde
your
Faith
and
Love
revive
,
and
begin
to
stir
and
work
within
you
:
And
then
you
will
feel
that
you
have
Faith
and
Love
!
Only
remember
what
I
told
you
before
,
that
the
heart
and
soul
of
saving
Faith
and
Love
(
supposing
a
Belief
that
the
Gospel
is
true
)
is
all
in
this
one
Act
of
Willingness
or
Consent
to
have
Christ
as
he
is
offered
.
Therefore
if
you
doubt
of
your
Faith
and
Love
,
it
is
your
own
Willingness
that
you
doubt
of
;
or
else
you
know
not
what
you
do
.
Now
methinks
,
if
you
took
but
a
sober
view
of
the
goodness
of
God
and
the
Glory
of
Heaven
on
one
side
,
and
of
the
silly
,
empty
,
worthless
world
on
the
other
side
;
and
then
ask
your
heart
,
Which
it
will
chuse
?
and
say
to
your self
,
O
my
soul
,
the
God
of
Glory
offers
thee
thy
choice
,
of
dung
and
vanity
for
a
little
time
,
or
of
the
unconceivable
Joyes
of
Heaven
for
ever
:
Which
wilt
thou
choose
?
I
say
,
methinks
the
answer
of
your
own
soul
should
presently
resolve
you
that
you
do
Believe
,
and
that
you
Love
God
above
this
present
world
!
For
if
you
can
choose
him
before
the
world
,
then
you
are
more
willing
of
him
then
the
world
:
and
if
he
have
more
of
your
will
,
for
certain
he
hath
more
of
your
Faith
and
Love
.
Use
therefore
,
in
stead
of
doubting
of
your
Faith
,
to
Believe
till
you
put
it
out
of
doubt
:
And
if
yet
you
doubt
,
study
God
and
Christ
and
Glory
yet
better
,
and
keep
those
objects
by
Consideration
close
to
your
heart
,
whose
nature
is
to
work
the
heart
to
Faith
and
Love
.
For
certainly
objects
have
a
mighty
power
on
the
soul
:
and
certainly
God
and
Christ
and
Grace
and
Glory
are
Mighty
Objects
;
as
able
to
make
a
full
and
deep
impression
on
mans
soul
as
any
in
the
world
:
and
if
they
work
not
,
it
is
not
through
any
imperfection
in
them
,
but
because
they
be
not
well
applied
,
and
by
Consideration
held
upon
the
heart
that
they
may
work
.
Perhaps
you
will
say
,
that
Meditation
is
too
hard
a
work
for
you
;
and
that
your
memory
is
so
weak
that
you
want
matter
to
meditate
upon
;
or
if
you
do
meditate
on
these
,
yet
you
feel
no
great
motion
or
alteration
on
your
heart
.
To
this
I
answer
:
If
you
want
matter
,
take
the
help
of
some
book
that
will
afford
you
matter
;
and
if
you
want
life
in
Meditation
,
peruse
the
most
quickning
writings
you
can
get
.
If
you
have
not
better
at
hand
,
read
over
(
and
seriously
consider
as
you
read
it
)
those
passages
in
the
end
of
my
Book
of
Rest
,
which
direct
you
in
the
exercise
of
these
graces
,
and
give
you
some
matter
for
your
Meditation
to
work
upon
.
And
remember
that
if
you
can
increase
the
resolved
choice
of
your
will
,
you
increase
your
Love
,
though
you
feel
not
those
Affectionate
workings
that
you
desire
.
Let
me
ask
you
now
whether
you
have
indeed
taken
this
course
in
your
doubtings
?
If
not
,
how
unwisely
have
you
done
?
Doubting
is
no
cure
:
but
actual
Believing
and
Loving
is
a
cure
.
If
Faith
and
Love
were
things
that
you
would
fain
get
,
but
cannot
,
then
you
had
cause
enough
to
fear
,
and
to
lie
down
and
rise
in
trouble
of
minde
from
one
year
to
another
.
But
it
s
no
such
matter
:
It
is
so
far
from
being
beyond
your
reach
or
power
to
have
these
Graces
though
you
would
,
that
they
themselves
are
nothing
else
but
your
very
Willingness
;
at
least
your
Willingness
to
have
Christ
is
both
your
Faith
and
Love
.
It
may
be
said
therefore
to
be
in
the
power
of
your
Will
,
which
is
nothing
else
but
that
Actual
Willingness
which
you
have
already
.
If
therefore
you
are
unwilling
to
have
him
,
what
makes
you
complain
for
want
of
the
sense
of
his
presence
,
and
the
Assurance
of
his
Love
,
and
the
Graces
of
his
Spirit
,
as
you
frequently
do
?
It
's
strange
to
me
,
that
people
should
make
so
many
complaints
to
God
and
men
,
and
spend
so
many
sad
hours
in
fears
and
trouble
,
and
all
for
want
of
that
which
they
would
not
have
:
If
you
be
not
Willing
be
Willing
now
:
If
you
say
you
cannot
;
do
as
I
have
before
directed
you
:
One
hours
sober
,
serious
thoughts
of
God
and
the
world
,
of
Christ
and
Satan
,
of
sin
and
Holiness
,
of
Heaven
and
hell
,
and
the
differences
of
them
,
will
do
very
much
to
make
you
Willing
.
Yet
mistake
me
not
:
Though
I
say
you
may
have
Christ
if
you
Will
,
and
Faith
and
Love
if
you
Will
,
and
no
man
can
truly
say
,
I
would
be
glad
to
have
Christ
(
as
he
is
offered
)
but
Cannot
;
Yet
this
Gladness
,
Consent
or
Willingness
which
I
mention
,
is
the
effect
of
the
special
work
of
the
Spirit
,
and
was
not
in
your
power
before
you
had
it
:
nor
is
it
yet
so
in
your
power
as
to
Believe
without
Gods
further
help
:
but
he
that
hath
made
you
willing
,
will
not
be
wanting
to
maintain
your
willingness
.
Though
I
will
say
to
any
man
,
You
may
have
Christ
if
you
Will
:
yet
I
will
say
to
no
man
,
You
can
be
willing
of
your
self
,
or
without
the
special
Grace
of
God
.
Nay
let
me
further
ask
:
Have
not
you
darkned
,
buried
or
weakned
your
Graces
,
in
stead
of
exercising
and
increasing
them
,
even
then
when
you
complained
for
want
of
Assurance
of
them
?
when
you
found
a
want
of
Faith
and
Love
,
have
not
you
weakened
them
more
,
and
so
made
them
less
discernable
?
Have
you
not
fed
your
unbelief
,
and
disputed
for
your
doubtings
,
and
taken
Satans
part
against
your self
;
and
(
which
is
farre
worse
)
have
you
never
through
these
doubtings
entertained
hard
thoughts
of
God
,
and
presented
him
to
your
soul
as
unwilling
to
shew
you
mercy
,
and
in
an
unlovely
,
dreadfull
,
hideous
shape
,
fitter
to
affright
you
from
him
then
to
draw
you
to
him
,
and
likelier
to
provoke
your
hatred
then
your
love
?
If
you
have
not
done
thus
,
●
know
too
many
troubled
souls
that
have
:
And
if
you
have
,
you
have
taken
a
very
unlikely
way
to
get
Assurance
.
If
you
would
have
been
certain
that
you
Loved
God
in
sincerity
,
you
should
have
laboured
to
Love
him
more
,
till
you
had
been
certain
:
And
that
you
might
do
so
,
you
should
have
kept
better
thoughts
of
God
in
your
minde
.
You
will
hardly
love
him
while
you
think
of
him
as
evil
,
or
at
least
as
hurtfull
to
you
.
Never
forget
this
Rule
which
I
laid
you
down
in
the
beginning
,
that
He
that
will
ever
love
God
,
must
apprehend
him
to
be
Good
:
and
the
more
large
and
deep
are
our
apprehensions
of
his
goodness
,
the
more
will
be
our
Love
:
For
such
as
God
appears
to
be
to
mens
fixed
conceivings
,
such
will
their
Affections
be
to
him
.
For
the
fixed
,
deep
conceptions
or
apprehensions
of
the
mind
,
do
lead
about
the
soul
,
and
guide
the
life
.
I
conclude
therefore
with
this
important
and
importunate
request
to
you
,
That
though
it
be
a
duty
necessary
in
its
time
and
place
,
to
examine
our selves
concerning
our
sincerity
,
in
our
several
graces
and
duties
to
God
;
yet
be
sure
that
the
first
and
farre
greater
part
of
your
time
,
and
pains
and
care
and
inquiries
,
be
for
the
getting
and
increasing
of
your
grace
,
then
for
the
discerning
it
;
and
to
perform
your
duty
rightly
,
then
to
discern
your
right
performance
.
And
when
you
conferre
with
Ministers
or
others
that
may
teach
you
,
see
that
you
ask
ten
times
at
least
,
How
should
I
get
or
increase
my
●aith
,
my
love
to
Christ
,
and
to
his
people
?
for
once
that
you
ask
,
How
shall
I
know
that
I
believe
or
love
?
Yet
so
contrary
hath
been
and
still
is
the
practice
▪
of
most
Christians
among
us
in
this
point
,
that
I
have
heard
it
twenty
times
asked
,
How
shall
I
know
that
I
truly
love
the
Brethren
?
for
once
that
I
have
heard
it
demanded
,
How
should
I
bring
my
heart
to
love
them
better
?
And
the
like
I
may
say
of
love
to
Christ
himself
.
I
should
next
have
spoke
of
the
second
part
of
the
Direction
,
How
much
our
Assurance
and
Comfort
,
will
still
depend
on
our
Actual
obedience
.
But
this
will
fall
in
in
handling
the
two
or
three
next
following
Directions
.
DIRECTION
XXIII
.
23.
My
next
advice
is
this
,
Think
not
that
those
doubts
and
troubles
of
minde
,
which
are
caused
and
continued
by
wilfull
Disobedience
,
will
ever
be
well
healed
but
by
the
healing
of
that
Disobedience
:
or
that
the
same
means
must
be
used
and
will
suffice
to
the
cure
of
such
troubles
;
which
must
be
used
and
will
suffice
to
cure
the
troubles
of
a
tender-conscience
,
and
of
an
obedient
Christian
,
whose
trouble
is
meerly
through
mistakes
of
their
condition
.
I
Will
begin
with
the
later
part
of
this
Direction
.
He
that
is
troubled
upon
meer
mistakes
may
be
quieted
upon
the
removal
of
them
.
If
he
understood
not
the
universal
extent
of
Christs
satisfaction
,
or
of
the
Covenant
or
conditional
Grant
of
Christ
and
Life
in
him
:
and
if
upon
this
he
be
troubled
,
as
thinking
that
he
is
not
included
;
the
convincing
him
of
his
error
may
suffice
to
the
removal
of
his
trouble
.
If
he
be
troubled
through
his
mistaking
the
nature
of
true
Faith
,
or
true
Love
,
or
other
Graces
,
and
so
think
that
he
hath
them
not
when
he
hath
them
;
the
discovery
of
his
error
may
be
the
quieting
of
his
soul
.
The
soul
that
is
troubled
upon
such
mistakes
must
be
tenderly
dealt
with
:
Much
more
they
that
are
disquieted
by
groundless
fears
,
or
too
deep
apprehensions
of
the
wrath
or
justice
of
God
,
of
the
evil
of
sin
,
and
of
their
unworthiness
,
and
for
want
of
fuller
apprehensions
of
the
loving
kindness
of
God
,
and
the
tender
compassionate
nature
of
Christ
.
We
can
scarce
handle
such
souls
too
gently
.
God
would
have
all
to
be
tenderly
dealt
with
,
that
are
tender
of
displeasing
and
dishonouring
him
by
sin
.
Gods
own
language
may
teach
all
Ministers
what
language
we
should
use
to
such
,
Isa.
57.15
,
16
,
17
,
18
,
19
,
20
,
21.
Thus
saith
the
high
and
lofty
one
that
inhabiteth
eternity
,
whose
Name
is
Holy
;
I
dwel
in
the
high
and
holy
place
;
with
him
also
that
is
of
a
contrite
and
humble
spirit
,
to
revive
the
spirit
of
the
humble
,
and
to
revive
the
heart
of
the
contrite
ones
.
For
I
will
not
contend
for
ever
,
neither
will
I
be
alwaies
wroth
:
For
the
spirit
should
fail
before
me
,
and
the
souls
which
I
have
made
,
&c.
But
the
wicked
are
like
the
troubled
sea
when
it
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
:
There
is
no
peace
saith
my
God
to
the
wicked
.
Much
more
tender
language
may
such
expect
from
Christ
in
the
Gospel
,
where
is
contained
a
fuller
revelation
of
his
Grace
.
If
Mary
a
poor
sinfull
woman
lie
weeping
at
his
feet
,
and
washing
them
with
her
tears
,
he
hath
not
the
heart
to
spurn
her
away
;
but
openly
proclaims
the
forgiveness
of
her
many
sinnes
.
As
soon
as
ever
the
heart
of
a
sinner
is
turned
from
his
sinnes
,
the
heart
of
Christ
is
turned
to
him
.
The
very
summe
of
all
the
Gospel
is
contained
in
those
precious
words
,
which
fully
express
this
,
Matth.
11.28
,
29
,
30.
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
Rest
.
Take
my
yoak
upon
you
and
learn
of
me
;
for
I
am
meek
and
lowly
in
heart
:
and
ye
shall
finde
Rest
unto
your
souls
:
For
my
yoak
is
easie
and
my
burden
is
light
.
When
the
Prodigal
,
Luke
15.20
.
doth
once
come
home
to
his
Father
,
with
sorrow
and
shame
con●esting
his
unworthiness
,
yea
but
resolved
to
confess
it
;
his
Father
preventeth
him
,
and
sees
him
afarre
off
,
and
staies
not
his
coming
but
runs
and
meets
him
:
and
when
he
comes
to
him
he
doth
not
upbraid
him
with
his
sins
,
nor
say
,
Thou
Rebell
,
why
hast
thou
forsaken
me
,
and
preferred
harlots
and
luxury
before
me
?
nay
he
doth
not
so
much
as
frown
upon
him
:
but
compassionatly
fals
on
his
neck
and
kisseth
him
:
Alas
,
God
knows
that
a
poor
sinner
in
this
humbled
troubled
case
,
hath
burden
enough
on
his
back
already
,
and
indeed
more
then
he
is
able
of
himself
to
bear
.
The
sense
of
his
own
sinfull
folly
and
misery
is
burden
enough
:
If
God
should
adde
to
this
his
frowns
and
terrors
,
and
should
spurn
at
a
poor
sinner
that
lies
prostrate
at
his
feet
,
in
tears
or
terrours
,
who
then
should
be
able
to
stand
before
him
,
or
to
look
him
in
the
face
?
But
he
will
not
break
the
bruised
reed
;
he
will
not
make
heavier
the
burden
of
a
sinner
.
He
cals
them
to
come
to
him
for
Ease
and
Rest
,
and
not
to
oppress
them
or
kill
them
with
his
terrours
.
We
have
not
a
King
like
Rehoboam
that
will
multiply
our
pressures
;
but
one
whose
office
it
is
to
break
our
yoaks
,
and
loose
our
bonds
and
set
us
free
.
When
he
was
a
Preacher
himself
on
earth
,
you
may
gather
what
Doctrine
he
preached
by
his
Text
,
which
he
chose
at
one
of
his
first
publike
Sermons
;
which
as
you
may
finde
in
Luke
4.18
,
19.
was
this
,
The
Spirit
of
the
Lord
is
upon
me
;
because
he
hath
anointed
me
to
preach
the
Gospel
to
the
poor
;
he
hath
sent
me
to
heal
the
broken
hearted
,
to
preach
deliverance
to
the
captives
,
and
recovering
of
sight
to
the
blinde
,
to
set
at
liberty
them
that
are
bruised
;
to
preach
the
acceptable
year
of
the
Lord
.
O
if
a
poor
bruised
,
wounded
soul
had
but
heard
this
Sermon
from
his
Saviours
own
mouth
;
what
heart-meltings
would
it
have
caused
?
what
pangs
of
Love
would
it
have
raised
in
him
!
You
would
sure
have
believed
then
that
the
Lord
is
gracious
,
when
All
(
that
heard
him
)
bare
him
witness
,
and
wondred
at
the
gracious
words
that
proceeded
out
of
his
mouth
,
Luke
4.22
.
I
would
desire
no
more
for
the
comfort
of
such
a
soul
then
to
see
such
a
sight
,
and
feel
such
a
feeling
as
the
poor
penitent
Prodigal
did
,
when
he
found
himself
in
the
arms
of
his
Father
,
and
felt
the
kisses
of
his
mouth
,
and
was
surprized
so
unexpectedly
with
such
a
torrent
of
Love
.
The
soul
that
hath
once
seen
and
felt
this
,
would
never
sure
have
such
hard
and
doubtfull
thoughts
of
God
,
except
through
ignorance
they
knew
not
whose
arms
they
were
that
thus
embraced
them
,
or
whose
voice
it
was
that
thus
bespoke
them
;
or
unless
the
remembrance
of
it
were
gone
out
of
their
mindes
.
You
see
then
what
is
Gods
own
language
to
humbled
Penitents
,
and
what
is
the
method
of
his
dealings
with
them
:
And
such
must
be
the
language
and
dealing
of
his
Ministers
:
They
must
not
wound
when
Christ
would
heal
;
nor
make
sad
the
heart
that
Christ
would
comfort
,
and
would
not
have
made
sad
,
Ezek.
13.22
.
But
will
this
means
serve
turn
,
or
must
the
same
course
be
taken
,
to
remove
the
sorrows
of
the
wilfully
disobedient
?
No
,
God
takes
another
course
himself
,
and
prescribes
another
course
to
his
Ministers
,
and
requires
another
course
from
the
sinner
himself
.
But
still
remember
who
it
is
that
I
speak
of
:
It
is
not
the
ordinary
unavoidable
infirmities
of
the
Saints
that
I
speak
of
;
such
as
they
cannot
be
rid
of
,
though
they
fain
would
;
such
as
Paul
speaks
of
,
Rom.
7.19
.
The
good
that
I
would
do
I
do
not
:
and
when
I
would
do
good
evil
is
present
with
me
:
And
Gal.
5.17
.
The
flesh
lusteth
against
the
Spirit
,
&c.
so
that
we
cannot
do
the
things
that
we
would
.
A
true
Christian
would
Love
God
more
perfectly
,
and
Delight
in
him
more
abundantly
,
and
bring
every
thought
in
subjection
to
his
Will
,
and
subdue
the
very
remnants
of
carnal
concupiscence
,
that
there
should
be
no
stirrings
of
lust
or
unjust
anger
,
or
worldly
desires
,
or
pride
within
him
;
and
that
no
vain
word
might
pass
his
lips
:
all
this
he
would
do
but
he
cannot
.
Striving
against
these
unavoidable
infirmities
is
conquering
.
But
though
we
cannot
keep
under
every
motion
of
concupiscence
,
we
can
forbear
the
execution
.
Anger
will
stirre
upon
provocations
;
But
we
may
restrain
it
in
degree
,
that
it
set
us
not
in
a
flame
,
and
do
not
much
distemper
or
discompose
our
mindes
:
and
we
can
forbid
our
tongues
all
raging
,
furious
or
abusive
words
in
our
Anger
;
all
cursing
,
swearing
or
reproachfull
speaking
.
If
an
envious
thought
against
our
Brother
do
arise
in
our
hearts
,
because
he
is
prefer'd
before
us
▪
we
may
hate
it
and
repress
it
,
and
chide
our
hearts
for
it
,
and
command
our
tongues
to
speak
well
of
him
,
and
no
evil
.
Some
pride
and
self-esteem
will
remain
and
be
stirring
in
us
,
do
what
we
can
,
it
is
a
sinne
so
deeply
rooted
in
our
corrupt
Natures
:
But
yet
we
can
detest
it
,
and
resist
it
,
and
meet
with
abhorrence
our
self-conceited
thoughts
,
and
rejoycings
in
our
own
reputations
and
fame
,
and
inward
heart-risings
against
those
that
undervalue
us
and
stand
in
the
way
of
our
Repute
;
and
we
may
forbear
our
boasting
language
,
and
our
contestings
for
our
credit
,
and
our
excuses
of
our
sinnes
,
and
our
backbitings
and
secret
defaming
of
those
that
cross
us
in
the
way
of
credit
:
We
may
forbear
our
quarrels
and
estrangements
and
dividings
from
our
Brethren
,
and
stiff
insisting
on
our
own
conceits
,
and
expecting
that
others
should
make
our
Judgements
their
Rule
,
and
say
and
do
as
we
would
have
them
,
and
all
dance
after
our
pipe
;
all
which
are
the
effects
of
inward
Pride
▪
We
cannot
,
while
we
are
on
earth
,
be
free
from
all
inordinate
Love
of
the
world
,
and
the
Riches
and
Honours
of
it
;
but
we
may
so
watch
against
it
and
repress
it
,
as
that
it
shall
neither
be
preferred
before
God
,
nor
draw
us
to
unlawfull
waies
of
gain
,
by
lying
,
deceit
and
overreaching
our
Brethren
;
by
stealing
,
unjust
or
unmercifull
dealings
,
oppressing
the
poor
,
and
insulting
over
those
that
are
in
the
way
of
our
thriving
,
and
crushing
them
that
would
hinder
our
aspiring
designes
,
and
treading
them
down
that
will
not
bow
to
us
,
and
taking
revenge
of
them
that
have
crossed
or
disparaged
us
,
or
cruelly
exacting
all
our
Rights
and
Debts
of
the
poor
;
and
squeezing
the
purses
of
subjects
or
tenants
,
or
those
that
we
bargain
with
,
like
a
spunge
,
as
long
as
any
thing
will
come
out
:
Yea
we
may
so
farre
subdue
our
love
of
the
world
,
as
that
it
shall
not
hinder
us
from
being
mercifull
to
the
poor
,
compassionate
to
our
servants
and
labourers
,
and
bountifull
to
our
power
in
doing
good
works
:
nor
yet
shut
out
Gods
service
from
our
families
or
closets
,
nor
rob
him
of
our
frequent
,
affectionate
thoughts
,
especially
on
the
Lords
day
.
So
for
sensuality
or
the
pleasing
of
our
flesh
more
immediatly
;
we
shall
never
on
earth
be
wholly
freed
from
inordinate
motions
,
and
temptations
,
and
fleshly
desires
,
and
urgent
inclinations
and
solicitations
to
forbidden
things
.
But
yet
we
may
restrain
our
Appetite
by
reason
,
so
farre
that
it
bring
us
not
to
gluttony
and
drunkenness
,
and
a
studying
for
our
bellies
,
and
pampering
of
our
flesh
,
or
a
taking
care
for
it
,
and
making
provision
to
satisfie
its
lusts
,
Rom.
13.14
.
We
may
forbear
the
obeying
it
,
in
excess
of
Apparel
,
in
undecent
,
scandalous
or
time-wasting
Recreations
,
in
uncleanness
or
unchast
speeches
or
behaviour
,
or
the
reading
of
amorous
Books
and
Sonnets
,
or
feeding
our
eyes
or
thoughts
on
filthy
or
enticing
objects
,
or
otherwaies
wilfully
blowing
the
fire
of
lust
:
So
also
for
the
performance
of
Duty
:
We
shall
never
in
this
life
be
able
to
Hear
or
Read
so
diligently
,
and
understandingly
or
affectionately
as
we
would
do
:
nor
to
remember
or
profit
by
what
we
hear
,
as
we
desire
.
But
yet
we
can
bring
our selves
to
the
Congregation
,
and
not
preferre
our
ease
or
business
or
any
vain
thing
before
Gods
Word
and
Worship
,
or
loath
or
despise
it
because
of
some
weakness
in
the
speaker
:
And
we
may
in
a
great
measure
restrain
our
thoughts
from
wandring
,
and
force
our selves
to
attend
;
and
labour
when
we
come
home
to
recall
it
to
minde
.
We
cannot
call
on
God
so
fervently
,
believingly
or
delightfully
as
we
would
:
But
yet
we
may
do
it
sincerely
as
we
can
,
and
do
it
constantly
▪
We
cannot
instruct
our
children
and
servants
,
and
reprove
or
exhort
our
neighbours
,
with
that
boldness
,
or
love
and
compassion
and
discretion
and
meet
expressions
,
as
we
would
:
But
yet
we
may
do
it
faithfully
and
frequently
as
we
are
able
.
So
that
you
may
see
in
all
this
what
sin
it
is
that
Paul
speaks
of
,
Rom.
7.
when
he
saith
,
When
he
would
do
good
,
evil
is
present
with
him
;
and
that
he
is
lead
captive
to
the
Law
of
sin
,
and
serves
the
Law
of
sin
with
his
flesh
:
and
Gal.
4.17
.
when
he
saith
,
We
cannot
do
the
things
that
we
would
;
he
speaks
not
of
wilfull
sinning
,
or
gross
sin
,
but
of
unavoidable
infirmities
;
whereby
also
we
are
too
often
drawn
into
a
committing
of
many
sinnes
which
we
might
avoid
(
for
so
the
best
doe
.
)
And
because
you
may
often
reade
and
hear
of
sinnes
of
Infirmity
,
as
distinguished
from
other
sinnes
,
let
me
here
give
you
notice
,
that
this
word
may
be
taken
in
several
senses
,
and
that
there
are
three
several
sorts
of
sinnes
of
Infirmity
in
the
Godly
.
1.
There
are
those
sinnes
which
a
man
cannot
avoid
though
he
would
:
which
are
in
the
gentlest
sense
called
Sins
of
Infirmity
.
Here
note
1.
That
Adam
had
none
such
.
2.
And
that
the
reason
of
them
is
because
1.
Our
Reason
which
should
direct
,
and
our
Wils
themselves
which
should
command
,
are
both
Imperfect
.
2.
And
our
Faculties
that
should
be
commanded
and
directed
are
by
sin
grown
impotent
and
obstinate
,
and
have
contracted
a
rebelling
disobedient
disposition
.
3.
And
that
degree
of
Grace
,
which
the
best
attain
to
in
this
life
,
is
not
such
as
wholly
to
overcome
either
the
imperfection
of
the
guiding
and
commanding
faculty
,
or
the
rebellion
of
the
obeying
faculties
.
Otherwise
if
our
own
Wils
were
perfect
,
and
the
rebellion
of
the
inferiour
faculties
cured
,
no
man
could
then
say
,
The
good
that
I
would
I
do
not
,
and
the
evil
that
I
would
not
that
I
do
.
For
the
Will
would
so
fully
command
,
that
all
would
obey
,
and
it self
being
perfect
,
all
would
be
perfect
.
And
therefore
in
Heaven
it
is
and
will
be
so
.
I
know
Philosophers
conclude
that
all
acts
of
the
inferiour
Faculties
are
but
acts
commanded
by
the
Will
:
It
should
be
so
I
confess
:
It
is
the
office
of
the
Will
to
command
,
and
the
understanding
to
direct
,
and
the
rest
to
obey
.
But
in
our
state
of
sinfull
imperfection
the
soul
is
so
distempered
and
corrupted
,
that
the
Will
cannot
fully
rule
those
Faculties
that
it
should
rule
;
so
that
it
may
be
said
,
I
would
forbear
sin
but
cannot
.
For
1.
The
understanding
is
become
a
dark
,
imperfect
Directer
.
2.
The
Will
is
become
an
imperfect
Receiver
of
the
Understandings
Directions
;
yea
an
opposer
,
as
being
tainted
with
the
neighbourhood
of
a
distempered
sense
.
3.
When
the
Will
is
rectified
by
Grace
,
it
is
but
in
part
;
and
therefore
when
Paul
or
any
holy
man
saith
,
I
would
do
good
,
and
I
would
not
do
evil
,
they
mean
it
not
of
a
perfect
willingness
,
but
of
a
sincere
;
to
wit
,
that
this
is
the
main
bent
of
their
Will
,
and
the
resolved
prevalent
act
of
it
,
is
for
good
.
4.
When
the
Will
doth
command
,
yet
the
commanded
Faculties
do
refuse
to
obey
,
through
an
unfitness
,
of
impotency
and
corruption
.
1.
The
Will
hath
but
an
imperfect
command
of
the
Understanding
(
I
mean
as
to
the
exercise
of
the
act
,
in
which
respect
it
commandeth
it
,
and
not
as
to
the
specification
of
the
act
.
)
A
man
may
truly
and
strongly
desire
to
Know
more
,
and
apprehend
things
more
clearly
,
and
yet
cannot
.
2.
The
Will
hath
but
an
imperfect
command
of
the
Phantasie
or
Thoughts
;
so
that
a
man
may
truly
say
,
I
would
think
more
frequently
,
more
intentively
,
and
more
orderly
of
good
,
and
less
of
vanity
;
and
yet
I
cannot
.
For
objects
and
passions
may
force
the
Phantasie
and
Cogitations
in
some
degree
.
3.
The
Will
hath
but
an
imperfect
command
of
the
passions
:
so
that
a
man
may
truly
say
,
I
would
not
be
troubled
,
or
afraid
,
or
grieved
,
or
disquieted
,
or
angry
;
but
I
cannot
choose
,
and
I
would
mourn
more
for
sinne
,
and
be
more
afraid
of
sinning
and
of
Gods
displeasure
,
and
more
zealous
for
God
,
and
more
delighted
in
him
,
and
joy
more
in
holy
things
,
but
I
cannot
.
For
these
passions
lie
so
open
to
the
assault
of
objects
(
having
the
senses
for
their
inlet
,
and
the
moveable
spirits
for
their
seat
or
instruments
)
that
even
when
the
Will
commands
them
one
way
,
an
object
may
force
them
in
part
against
the
Wils
command
,
as
we
finde
sensibly
in
cases
of
fear
,
and
sorrow
or
anger
,
which
we
can
force
a
man
to
whether
he
will
or
no.
And
if
there
be
no
contradicting
object
,
yet
cannot
the
Will
excite
these
passions
to
what
height
it
shall
command
.
For
their
motion
depends
as
much
(
and
more
)
on
the
lively
manner
of
representing
the
Object
,
and
the
working
nature
and
weight
of
the
object
represented
,
and
upon
the
heat
and
nobility
of
the
spirits
,
and
temperature
of
the
body
,
as
upon
the
command
of
the
Will
.
4.
Much
less
can
the
Will
command
out
all
vicious
habits
and
sensual
or
corrupt
inclinations
:
and
therefore
a
true
Christian
may
well
say
in
respect
of
these
,
that
he
would
be
more
holy
,
heavenly
and
disposed
to
good
,
and
less
to
evil
,
but
he
cannot
.
5.
As
for
complacency
and
displacency
,
liking
or
disliking
,
love
and
hatred
,
so
farre
as
they
are
passions
,
I
have
spoke
of
them
before
:
but
so
farre
as
they
are
the
immediate
acts
of
the
Will
(
Willing
and
Nilling
)
they
are
not
properly
said
to
be
commanded
by
it
,
but
elicit
,
or
acted
by
it
:
(
wherein
how
farre
it
hath
power
is
a
most
noble
Question
;
but
unfit
for
this
place
or
your
capacity
.
)
And
thus
you
see
that
there
are
many
Acts
of
the
Soul
,
beside
Habits
,
which
the
Will
cannot
now
perfectly
command
,
and
so
a
Christian
cannot
be
what
he
would
be
,
nor
do
the
things
that
he
would
:
And
these
are
the
first
sort
of
sins
of
Infirmity
.
If
you
say
,
Sure
these
can
be
no
sinnes
because
we
are
not
willing
of
them
,
and
there
is
no
more
sin
then
there
is
will
in
it
.
I
answer
,
1.
We
were
in
Adam
willing
of
that
sin
which
caused
them
.
2.
We
are
in
some
degree
inclining
in
our
Wils
to
sin
,
though
God
have
that
prevalent
part
and
determination
,
which
in
comparative
cases
doth
denominate
them
.
3.
The
Understanding
and
Will
may
be
most
hainously
guilty
where
they
do
not
consent
,
in
that
they
do
not
more
strongly
dissent
,
and
more
potently
and
rulingly
command
all
the
subject
Faculties
.
And
so
a
Negation
of
the
Wils
act
,
or
of
such
a
Degree
of
it
,
as
is
necessary
to
the
Regiment
of
the
sensual
part
,
is
a
deep
guilt
,
and
great
offence
,
and
it
may
be
said
,
that
there
is
Will
in
this
sin
.
It
is
morally
or
reputatively
voluntary
,
though
not
naturally
:
because
the
Will
doth
not
its
office
when
it
should
:
As
a
man
is
guilty
of
voluntary
murder
of
his
own
childe
,
that
stands
by
and
seeth
his
servant
kill
him
,
and
doth
not
do
his
best
to
hinder
him
.
I
would
this
were
better
understood
by
some
Divines
:
For
I
think
that
the
commonest
guilt
of
the
Reason
and
Will
in
our
actual
sinnes
,
is
by
Omission
of
the
exercise
of
their
Authority
to
hinder
it
:
And
that
most
sinnes
are
more
bruitish
,
as
to
the
true
efficient
cause
,
then
many
imagine
;
and
yet
they
are
humane
or
moral
Acts
too
,
and
the
soul
nevertheless
guilty
;
because
the
commanded
Faculties
performed
not
their
office
,
and
so
are
the
Moral
or
Imputative
causes
,
and
so
the
great
culpable
causes
of
the
fact
.
(
But
I
am
drawn
nearer
to
Philosophy
and
points
beyond
your
reach
then
I
intended
:
a
fault
that
I
must
be
still
resisting
in
all
my
Writings
,
being
upon
every
occurring
difficulty
carried
to
forget
my
subject
,
and
the
capacity
of
the
meanest
to
whom
I
write
:
But
what
you
understand
not
pass
over
and
go
to
the
next
.
The
second
kinde
of
sinnes
of
Infirmity
are
,
The
smaller
sort
of
sinnes
which
we
may
forbear
if
we
will
;
that
is
,
If
we
be
actually
,
though
not
perfectly
,
yet
prevalently
Willing
;
or
if
our
Wils
be
determined
to
forbear
them
:
or
if
the
chief
part
of
the
Will
actually
be
for
such
forbearance
.
The
first
sort
are
called
sinnes
of
Infirmity
in
an
Absolute
sense
.
These
last
I
call
sinnes
of
Infirmity
in
both
an
Absolute
and
Comparative
sense
:
that
is
,
both
as
they
proceed
from
our
inward
corruption
,
which
through
the
weakness
of
the
soul
having
but
little
grace
,
is
not
fully
restrained
,
and
also
as
it
is
compared
with
gross
sinnes
:
And
so
we
may
call
idle
words
,
and
rash
expressions
in
our
hast
,
and
such
like
,
Sins
of
Infirmity
,
in
comparison
of
Murder
,
Perjury
,
or
the
like
gross
,
sinnes
;
which
we
commonly
call
Crimes
,
or
Wickedness
,
when
the
former
we
use
to
call
but
Faults
.
These
Infirmities
are
they
which
the
Papists
(
and
some
Learned
Divines
of
our
own
;
as
Rob.
Baronius
in
his
excellent
Tractate
de
Peccat
.
Mortali
&
Veniali
)
do
call
Venial
sinnes
:
Some
of
them
in
a
fair
and
honest
sense
,
viz.
Because
they
are
such
sinnes
as
a
true
Christian
may
live
and
die
in
,
though
not
unrepented
or
unresisted
,
yet
not
subdued
so
farre
as
to
forsake
or
cease
from
the
practice
of
them
;
and
yet
they
are
pardoned
.
But
other
Papists
call
them
Venial
sinnes
in
a
wicked
sense
,
as
if
they
needed
no
pardon
,
or
deserved
not
eternal
punishment
.
(
And
why
should
they
call
them
Venial
if
they
need
not
pardon
?
)
A
justified
man
liveth
in
the
daily
practice
of
some
vain
thoughts
,
or
the
frequent
commission
of
some
other
sinnes
,
which
by
his
utmost
diligence
he
might
restrain
:
But
he
liveth
not
in
the
frequent
practice
of
Adultery
,
Drunkenness
,
False-witnessing
,
Slandering
,
Hating
his
Brother
,
&c.
Yet
observe
that
though
the
forementioned
lesser
sinnes
are
called
Infirmities
,
in
regard
of
the
matter
of
them
;
yet
they
may
be
so
committed
in
regard
of
the
end
and
manner
of
them
,
as
may
make
them
crimes
or
gross
sinnes
:
As
for
example
,
If
one
should
use
idle
words
wilfully
,
resolvedly
,
without
restraint
,
reluctancy
or
tenderness
of
conscience
,
this
were
gross
sinning
:
or
the
neerer
it
comes
to
this
,
and
the
more
wilfulness
or
neglect
or
evil
ends
there
is
in
the
smallest
forbidden
action
,
the
worse
it
is
,
and
the
grosser
.
And
observe
(
of
which
more
anon
)
that
the
true
bounds
or
difference
between
gross
sinnes
,
and
those
lesser
faults
,
which
we
call
Infirmities
,
cannot
be
given
;
(
I
think
,
by
any
man
;
I
am
sure
not
by
me
)
either
as
to
the
Act
it self
,
to
say
,
just
what
Acts
are
gross
sins
and
what
not
;
or
else
,
as
to
the
manner
of
committing
them
;
as
to
say
,
Just
how
much
of
the
Will
must
go
to
make
a
gross
sinne
;
or
Just
how
farre
a
man
may
proceed
in
the
degree
of
evil
intents
;
or
how
farre
in
the
frequency
of
sinning
,
before
it
must
be
called
a
gross
sinne
.
3.
The
third
sort
of
sinnes
which
may
be
called
Sins
of
Infirmity
,
are
these
last
mentioned
gross
sinnes
themselves
,
so
far
as
they
are
found
in
the
Regenerate
:
These
are
gross
sinnes
put
in
opposition
to
the
former
sort
of
Infirmities
;
but
our
Divines
use
to
call
them
all
Sins
of
Infirmity
,
in
opposition
to
the
sinnes
of
Unbelievers
,
who
are
utterly
unholy
.
And
they
call
them
Sins
of
Infirmity
1.
Because
the
person
that
committeth
them
is
not
dead
in
sinnes
,
as
the
Unregenerate
are
,
but
only
diseased
,
wounded
and
infirm
.
2.
Because
that
they
are
not
committed
with
so
full
consent
of
Will
,
as
those
of
the
Unregenerate
are
;
but
only
after
much
striving
,
or
at
least
contrary
to
Habitual
Resolutions
,
though
not
against
Actual
.
Here
we
are
in
very
great
Difficulties
,
and
full
of
Controversies
:
Some
say
,
that
these
gross
sinnes
do
extinguish
true
Grace
,
and
are
inconsistent
with
it
:
and
that
David
and
Peter
were
out
of
the
〈◊〉
of
Grace
till
they
did
again
Repent
:
Others
say
,
that
they
were
in
the
state
of
Grace
and
not
at
al
so
liable
to
condemnation
,
but
that
if
they
had
died
in
the
Act
,
they
had
been
saved
:
because
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
:
and
that
therefore
all
the
sins
of
Believers
are
alike
sins
of
Infirmity
,
pardoned
on
the
same
terms
:
and
therefore
as
a
rash
word
may
be
pardoned
without
a
particular
repentance
,
so
possibly
may
these
gross
sins
.
To
others
this
seems
dangerous
and
contrary
to
Scripture
,
and
therefore
they
would
fain
finde
out
a
way
between
both
:
But
how
to
do
it
clearly
and
satisfactorily
is
not
easie
(
at
least
,
to
me
,
who
have
been
long
upon
it
,
but
am
yet
much
in
the
dark
in
it
.
)
I
think
it
is
plain
that
such
persons
are
not
totally
unsanctified
by
their
sin
:
I
believe
that
Christs
interest
is
Habitually
more
in
their
Wils
,
then
is
the
interest
of
the
flesh
or
world
,
at
that
very
time
when
they
are
sinning
,
and
so
Christs
interest
is
least
as
to
their
Actual
Willing
:
And
so
sinne
prevaileth
for
that
time
against
the
Act
of
their
Faith
and
Love
,
but
not
wholly
against
the
prevalent
part
of
the
Habit.
And
therefore
when
the
shaking
winde
of
that
stormy
temptation
is
over
,
the
soul
will
return
to
Christ
by
Repentance
,
Love
,
and
renewed
Obedience
.
But
then
to
know
what
state
he
is
Relatively
in
this
while
,
as
to
his
Justification
and
Reconciliation
and
right
to
Glory
,
is
the
point
of
exceeding
difficulty
.
Whether
as
we
distinguish
of
Habitual
Faith
and
Love
and
Obedience
,
which
he
hath
not
lost
;
and
Actual
,
which
he
hath
lost
;
so
we
must
make
some
answerable
distinction
of
Justification
(
Habitual
and
Actual
it
cannot
be
)
into
Virtual
Justification
,
which
he
hath
not
lost
,
and
Actual
Justification
which
he
hath
lost
?
or
into
Plenary
Justification
(
which
he
hath
not
)
and
Imperfect
Justification
,
wanting
a
further
Act
to
make
it
Plenary
(
which
may
remain
.
)
But
still
,
it
will
be
more
difficult
to
shew
punctually
what
this
Imperfect
or
Virtual
Justification
is
?
and
most
difficult
to
shew
,
Whether
with
the
loss
of
Actual
Plenary
Justification
,
and
the
loss
of
a
Plenary
Right
to
Heaven
,
a
mans
salvation
may
consist
;
that
is
,
Whether
if
he
should
die
in
that
condition
,
he
should
be
saved
or
condemned
?
Or
if
it
be
said
,
that
he
shall
certainly
repent
,
1.
Yet
such
a
supposition
may
be
put
,
while
he
yet
repenteth
not
;
for
the
enquiry
into
his
state
;
How
farre
there
is
any
intercision
of
his
Justification
,
Pardon
,
Adoption
or
Right
to
salvation
?
2.
And
whether
it
can
fully
be
proved
that
it
is
impossible
(
or
that
which
never
was
or
shall
be
)
for
a
Regenerate
man
to
die
in
the
very
act
of
a
gross
sinne
(
as
self-murder
or
the
like
?
)
For
my
part
I
think
God
hath
purposely
left
us
here
in
the
dark
,
that
we
may
not
be
too
bold
in
sinning
,
but
may
know
that
whether
the
gross
sins
of
Believers
be
such
as
destroy
their
Justification
and
right
to
Glory
,
prevalently
,
or
not
,
yet
certainly
they
leave
them
in
the
dark
,
as
to
any
Certainty
of
their
Justification
or
Salvation
.
And
then
more
dark
is
it
and
impossible
to
discover
,
How
farre
a
man
may
go
in
these
grosser
sinnes
;
and
yet
have
the
prevalent
habits
of
Grace
?
As
to
the
former
Question
about
the
intercision
of
Justification
,
I
am
somewhat
inclinable
to
think
,
that
the
habit
of
Faith
hath
more
to
do
in
our
Justification
then
I
have
formerly
thought
,
and
may
as
properly
be
said
to
be
the
condition
as
the
act
:
and
that
as
long
as
a
man
is
(
in
a
prevalent
degree
)
habitually
a
Believer
,
he
is
not
only
imperfectly
and
virtually
Justified
,
but
so
farre
actually
Justified
,
that
he
should
be
saved
,
though
he
were
cut
off
before
he
actually
Repent
:
And
that
he
being
already
habitually
Penitent
,
having
a
hatred
of
all
sin
as
sin
,
should
be
saved
,
if
meer
want
of
opportunity
do
prevent
the
Act
:
And
that
only
those
sinnes
do
bring
a
man
into
a
state
of
condemnation
,
or
prove
him
in
such
,
which
consist
not
with
the
Habitual
Preheminence
of
Christs
interest
in
our
souls
above
the
interest
of
the
flesh
and
world
;
And
that
David's
and
Peter's
were
such
as
did
consist
with
the
preheminence
of
Christs
interest
in
the
habit
.
But
withall
,
that
such
gross
sinnes
must
needs
be
observable
,
and
so
the
soul
that
is
guilty
doth
ordinarily
know
its
guilt
,
yea
and
think
of
it
:
And
that
it
is
inconsistent
with
this
habitual
Repentance
,
not
to
Repent
actually
as
soon
as
Time
is
afforded
,
and
the
violence
of
passion
so
farre
allaied
,
as
that
the
soul
may
recollect
it self
,
and
Reason
have
its
free
use
:
And
that
he
that
hath
this
leasure
and
opportunity
for
the
free
use
of
Reason
,
and
yet
doth
not
Repent
,
it
is
a
sign
that
the
interest
of
the
flesh
is
habitually
as
well
as
actually
stronger
then
Christs
interest
in
him
.
I
say
,
in
this
doubtfull
case
,
I
am
most
inclining
to
judge
thus
:
But
as
I
would
have
no
man
take
this
as
my
resolved
Judgement
,
much
less
as
certain
Truth
,
and
least
of
all
,
to
venture
on
sinne
or
impenitency
ever
the
more
for
such
a
doubtfull
opinion
,
which
doth
not
conclude
him
to
be
certainly
unjustified
;
so
I
am
utterly
ignorant
both
how
long
sensual
passions
may
possibly
rage
and
keep
the
soul
from
sober
Consideration
;
or
how
farre
they
may
interpose
in
the
very
time
of
Consideration
and
frustrate
it
,
and
prevail
against
it
:
and
so
keep
the
sinner
from
actual
Repenting
,
or
at
least
,
from
a
full
ingenuous
acknowledgement
and
bewailing
of
the
sin
which
is
necessary
to
full
Repentance
:
and
how
long
Repentance
may
be
so
farre
stifled
,
as
to
remain
only
in
some
inward
grudgings
of
conscience
,
and
trouble
of
minde
,
hindered
from
breaking
out
into
free
Confession
(
which
seemeth
to
have
been
David's
case
long
.
)
Nay
it
is
impossible
to
know
just
how
long
a
man
may
live
in
the
very
practice
of
such
gross
sin
,
before
Christs
habitual
Interest
above
the
flesh
be
either
overthrown
,
or
proved
not
to
be
there
?
and
how
oft
a
man
that
hath
true
Grace
may
commit
such
sins
:
These
things
are
undiscernable
;
besides
that
none
can
punctually
define
a
gross
sin
so
as
to
exclude
every
degree
of
Infirmities
,
and
include
every
degree
of
such
gross
sin
.
Perhaps
you
will
marvell
why
I
run
so
farre
in
this
Point
;
It
is
both
to
give
you
as
much
light
as
I
can
,
what
sins
they
be
which
be
to
be
called
Infirmities
,
and
so
what
sins
they
be
that
do
forbid
that
gentle
,
comforting
way
of
cure
,
when
the
soul
is
troubled
for
them
,
which
must
be
used
with
those
that
are
troubled
more
then
needs
,
or
upon
mistakes
:
and
also
to
convince
you
of
this
weighty
Truth
,
That
Our
Comfort
yea
and
Assurance
hath
a
great
dependance
on
our
actual
obedience
:
yea
so
great
that
the
least
obedient
sort
of
sincere
Christians
cannot
by
ordinary
means
have
any
Assurance
:
and
the
most
obedient
(
if
other
necessaries
concurre
)
will
have
th●
most
Assurance
:
and
for
the
middle
sort
;
their
Assurance
will
rise
and
fall
,
ordinarily
with
their
obedience
:
so
that
there
's
no
way
to
comfort
such
offending
Christians
but
by
reducing
them
to
fuller
obedience
by
Faith
and
Repentance
,
that
so
the
evidences
of
their
Justification
may
be
clear
,
and
the
great
impediments
of
their
Assurance
and
Comfort
be
removed
.
This
I
will
yet
make
clearer
to
you
by
its
Reasons
,
and
then
tell
you
how
to
apply
it
to
your self
.
1.
No
man
can
be
sure
of
his
salvation
or
Justification
but
he
that
is
sure
of
his
true
Faith
and
Love
.
And
no
man
can
be
sure
of
his
true
Faith
and
Love
,
but
he
that
is
sure
of
the
sincerity
of
his
obedience
:
For
true
Faith
doth
ever
take
God
for
our
great
Soveraign
,
and
Christ
for
our
Lord-Redeemer
,
and
containeth
a
Covenant-delivery
of
a
mans
self
to
God
and
the
Redeemer
to
be
Ruled
by
him
,
as
a
Subject
,
Childe
,
Servant
and
Spouse
.
This
is
not
done
sincerely
and
savingly
unless
there
be
an
actual
and
habitual
Resolution
to
obey
God
and
the
Redeemer
,
before
all
creatures
,
and
against
all
temptations
that
would
draw
us
from
him
To
obey
Christ
a
little
,
and
the
flesh
more
,
is
no
true
obedience
:
If
the
flesh
can
do
more
with
us
to
draw
us
to
sin
,
then
Faith
and
Obedience
do
,
to
keep
us
from
sin
,
ordinarily
;
this
is
no
true
Faith
or
Obedience
.
If
Christ
have
not
the
Soveraignty
in
the
soul
,
and
his
Interest
be
not
the
most
predominant
and
potent
,
we
are
no
true
Believers
.
Now
it
is
plain
,
that
the
Interest
of
the
world
and
flesh
doth
actually
prevail
,
when
a
man
is
actually
committing
a
known
sinne
,
and
omitting
a
known
duty
:
and
then
it
is
certain
that
Habits
are
known
but
by
the
Acts.
And
therefore
it
must
needs
be
that
the
soul
that
most
sinneth
must
needs
be
most
in
doubt
whether
the
Interest
of
Christ
or
the
flesh
be
predominant
?
and
so
whether
his
obedience
be
true
or
no
?
and
so
whether
he
did
sincerely
take
Christ
for
his
Soveraign
?
and
that
is
,
whether
he
be
a
true
Believer
?
For
when
a
man
is
enquiring
into
the
state
of
his
soul
,
Whether
he
do
subject
himself
to
Christ
as
his
only
Soveraign
?
and
whether
the
Authority
and
Love
of
Christ
will
do
more
with
him
,
then
the
temptations
of
the
world
,
flesh
and
devil
?
he
hath
no
way
to
be
resolved
but
by
feeling
the
Pulse
of
his
own
Will
?
And
if
he
say
,
I
am
willing
to
obey
Christ
before
the
f●●sh
,
and
yet
do
actually
live
in
an
obedience
to
the
flesh
before
Christ
,
he
is
deceived
in
his
own
Will
:
for
this
is
no
saving
Willingness
.
A
wicked
man
may
have
some
will
to
obey
Christ
principally
:
but
having
more
will
to
the
contrary
,
viz.
to
please
the
flesh
before
Christ
,
therefore
he
is
wicked
still
:
so
that
you
see
in
our
self-examination
,
the
business
is
for
the
most
part
finally
Resolved
into
our
sincere
actual
obedience
.
For
thus
we
proceed
:
We
first
finde
,
He
that
believeth
and
loveth
Christ
sincerely
,
shall
be
saved
.
Then
we
proceed
,
He
that
believeth
sincerely
taketh
Christ
for
his
Soveraign
.
Then
,
He
that
truly
taketh
Christ
for
his
Soveraign
,
doth
truly
resolve
to
obey
him
and
his
Laws
,
before
the
world
,
flesh
or
devil
.
Then
,
He
that
truly
resolveth
thus
to
obey
Christ
before
all
,
doth
sincerely
perform
his
resolution
,
and
doth
so
obey
him
.
For
that
is
no
true
resolution
ordinarily
,
that
never
comes
to
performance
.
And
here
we
are
cast
unavoidably
to
try
whether
we
do
perform
our
resolutions
by
actual
obedience
?
before
we
can
sit
down
with
setled
Peace
:
much
more
before
we
get
Assurance
.
Now
those
that
are
diligent
and
carefull
in
obeying
,
and
have
greatest
conquest
over
their
corruptions
,
and
do
most
seldom
yield
to
temptations
,
but
do
most
notably
and
frequently
conquer
them
,
these
have
the
clearest
discovery
of
the
performance
of
their
resolutions
by
obedience
;
and
consequently
the
fullest
Assurance
:
But
they
that
are
oftenest
overcome
by
temptations
,
and
yield
most
to
sin
,
and
live
most
disobediently
,
must
needs
be
furthest
from
Assurance
of
the
sincerity
of
their
obedience
,
and
consequently
of
their
salvation
.
2.
God
himself
hath
plainly
made
our
actual
obedience
,
not
only
a
sign
of
true
Faith
,
but
a
secondary
part
of
the
condition
of
our
salvation
as
promised
in
the
New
Covenant
.
And
therefore
it
is
as
impossible
to
be
saved
without
it
,
as
without
Faith
:
supposing
that
the
person
have
opportunity
to
obey
,
in
which
case
only
it
is
made
necessary
as
a
condition
.
This
I
will
but
cite
several
Scriptures
to
prove
,
and
leave
you
to
peruse
them
if
you
be
unsatisfied
.
Rom.
8.1
,
to
14.
They
that
are
in
Christ
Jesus
,
are
they
that
walk
,
not
after
the
flesh
but
after
the
Spirit
.
If
ye
live
after
the
flesh
ye
shall
die
,
but
if
ye
by
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
Rev.
22.14
.
Blessed
are
they
that
do
his
commandments
,
that
they
may
have
right
to
the
tree
of
Life
,
and
may
enter
in
by
the
Gate
into
the
City
.
Heb.
5.9
.
He
is
become
the
Author
of
eternal
salvation
to
all
them
that
obey
him
.
Matth.
11.28
,
29
,
30.
Take
my
yoak
upon
you
,
for
it
is
easie
,
and
my
burden
for
it
is
light
.
Learn
of
me
to
be
meek
and
lowly
,
&c.
and
ye
shall
finde
Rest
,
&c.
John
16.27
.
Luke
13.24
.
Phil.
2.12
.
Rom.
2.7
,
10.
Joh.
15.12
,
17.
&
14.21
.
Mat.
5.44
.
Luk.
6.27
,
35.
Pro.
8.17
,
21.
Matth.
10.37
.
1
Tim.
6.18
,
19.
2
Tim.
2.5
,
12.
Matth.
25.41
,
42.
Jam.
2.21
,
22
,
23
,
24
,
26.
&
1.12
.
&
2.5
.
Prov.
1.23
.
&
28.13
.
Luk.
13.3
,
5.
Matth.
12.37
.
&
11.25
,
26.
&
6.12
,
14
,
15.
1
John
1.9
.
Act.
8.22
.
&
3.19
.
&
22.16
.
Luke
6.37
.
1
Pet.
4.18
.
&
1.2
,
22.
Rom.
6.16
.
with
abundance
more
the
like
.
Now
when
a
poor
sinner
that
hath
oft
fallen
into
Drunkenness
,
Railing
,
Strife
,
Envying
,
&c.
shall
reade
that
these
are
the
works
of
the
flesh
,
and
that
for
these
things
sake
the
wrath
of
God
cometh
on
the
children
of
disobedience
;
and
that
every
man
shall
be
judged
according
to
his
works
,
and
according
to
what
he
hath
done
in
the
flesh
;
and
that
they
that
do
such
things
shall
not
inherit
the
Kingdom
of
God
;
it
cannot
be
but
that
his
Assurance
of
salvation
must
needs
have
so
great
a
dependance
on
his
obedience
,
as
that
these
sins
will
diminish
it
.
When
he
reades
Rom.
6.16
.
His
servants
ye
are
to
whom
ye
obey
,
whether
of
sinne
unto
death
,
or
of
obedience
unto
Righteousness
;
he
must
needs
think
,
how
such
a
time
and
such
a
time
he
obeyed
sinne
:
and
the
oftner
and
the
more
wilfully
he
did
it
,
the
doubtfuller
will
his
case
be
.
Especially
if
he
be
yet
in
a
sinfull
course
,
which
he
might
avoid
,
whether
of
gross
sinne
,
or
any
wilfull
sinne
,
it
cannot
be
but
this
will
obscure
the
evidence
of
his
obedience
.
Men
cannot
judge
beyond
evidence
:
and
he
that
hath
not
the
evidence
of
his
true
obedience
,
hath
not
the
evidence
of
the
sincerity
of
his
Faith
.
3.
Moreover
,
Assurance
and
Comfort
are
Gods
gifts
;
and
without
his
gracious
aid
we
cannot
attain
them
.
But
God
will
not
give
such
gifts
to
his
children
while
they
stand
out
in
disobedience
,
but
when
they
carefully
please
him
.
Paternal
Justice
requires
this
.
4.
And
it
would
do
them
abundance
of
hurt
,
and
God
much
dishonour
if
he
should
either
tell
them
just
how
oft
or
how
farre
they
may
sin
and
yet
be
saved
;
or
yet
should
keep
up
their
Peace
and
Comforts
as
well
in
their
greatest
disobedience
,
as
in
their
tenderest
carefull
walking
with
him
.
But
these
things
I
spoke
of
before
,
and
formerly
elsewhere
.
You
see
then
that
though
some
obedient
tender
Christians
may
yet
on
several
occasions
be
deprived
of
Assurance
;
yet
ordinarily
no
other
but
they
have
Assurance
:
And
that
Assurance
and
Comfort
will
rise
and
fall
with
obedience
.
And
for
all
the
Antinomian
objections
against
this
,
as
if
it
were
a
leading
men
to
their
own
righteousness
from
Christ
,
I
referre
you
to
the
twenty
Arguments
which
I
before
laid
you
down
to
prove
that
we
may
and
must
fetch
our
Assurance
and
Comfort
from
our
own
works
and
Graces
:
and
so
from
our
own
Evangelical
Righteousness
,
which
is
subordinate
to
Christs
Righteousness
(
which
he
speaks
of
,
Matth.
25.
last
;
and
in
fourty
places
more
;
)
though
we
must
have
no
thoughts
of
a
Legal
Righteousness
(
according
to
the
Law
of
Works
or
Ceremonies
)
in
our selves
.
They
may
as
well
say
that
a
woman
doth
forsake
her
husband
,
because
she
comforteth
her self
in
this
,
that
she
hath
not
forsaken
him
or
been
false
and
unchast
,
thence
gathering
that
he
will
not
give
her
a
bill
of
Divorce
:
Or
that
a
servant
forsakes
his
Master
;
or
a
subject
his
Prince
;
or
a
Parent
is
forsaken
by
his
childe
;
because
they
comfort
themselves
in
their
Obedience
and
Loyalty
,
gathering
thence
that
they
are
not
flat
Rebels
,
and
shall
not
be
used
as
Rebels
!
Or
that
any
that
enter
Covenant
with
Superiors
do
forsake
them
because
they
comfort
themselves
in
their
keeping
Covenant
,
as
a
sign
that
the
Covenant
shall
be
kept
with
them
:
All
these
are
as
wise
collections
,
as
to
gather
that
a
man
forsakes
Christ
and
his
Righteousness
,
and
setteth
up
his
own
in
stead
of
it
,
because
he
looks
at
his
not
forsaking
,
refusing
and
vilifying
of
Christ
,
his
Love
and
faithfull
obedience
to
Christ
,
as
comfortable
signes
that
Christ
will
not
forsake
and
reject
him
.
Do
these
men
think
that
a
Rebell
may
have
the
love
of
his
Prince
,
and
as
much
comfort
from
him
as
a
Loyal
subject
?
or
a
whorish
woman
have
as
much
love
and
comfort
from
her
husband
,
as
a
faithfull
Wife
?
or
a
stubborn
rebellious
son
or
servant
have
as
much
love
and
comfort
from
their
Father
or
Master
as
the
dutifull
?
If
there
be
so
near
a
Relation
as
hitherto
we
have
supposed
,
between
a
Soveraign
and
subjection
to
him
,
and
a
Husband
and
Marriage-faithfulness
to
him
,
and
a
Master
and
service
to
him
,
and
a
Father
and
loving
obedience
to
him
;
it
is
strange
that
men
should
suppose
such
a
strange
opposition
,
as
these
men
do
?
Certainly
God
doth
not
so
when
he
saith
,
Mal.
1.6
.
If
I
be
a
Father
where
is
mine
honour
?
and
if
I
be
a
Master
where
is
my
fear
?
And
Isa.
1.3
,
4.
Hear
O
heavens
,
and
give
ear
O
earth
,
for
the
Lord
hath
spoken
:
I
have
nourished
and
brought
up
children
and
they
have
rebelled
against
me
:
The
Ox
knoweth
his
owner
,
and
the
Asse
his
Masters
crib
:
but
Israel
doth
not
know
,
my
people
doth
not
consider
:
Ah
sinfull
Nation
!
a
people
laden
with
iniquity
!
a
seed
of
evil
doers
!
children
that
are
corrupters
!
they
have
forsaken
the
Lord
!
they
have
provoked
the
holy
one
of
Israel
to
anger
!
they
are
gone
away
backward
.
And
Jer.
3.19
.
Thou
shalt
call
me
my
Father
,
and
shalt
not
depart
away
from
me
.
And
2
Tim.
2.19
.
The
Lord
knoweth
who
are
his
:
and
let
him
that
nameth
the
Name
of
Christ
depart
from
iniquity
.
And
Psal.
66.18
.
If
I
delight
in
iniquity
or
regard
it
,
God
will
not
hear
my
prayers
,
saith
David
himself
.
Doubtless
Paul
did
not
forsake
Christs
Righteousness
by
confidence
in
his
own
,
when
he
saith
,
This
is
our
rejoycing
,
the
Testimony
of
our
Conscience
,
that
in
simplicity
and
godly
sincerity
we
have
had
our
conversation
among
you
,
2
Cor.
1.12
.
with
many
the
like
which
I
before
mentioned
.
Nor
doth
the
Lord
Jesus
at
the
day
of
Judgement
turn
men
off
from
his
Righteousness
,
when
he
saith
,
Well
done
good
and
faithfull
servant
;
because
thou
hast
been
faithfull
in
a
very
little
,
I
will
make
thee
ruler
over
much
,
Luke
19.17
.
Mat.
25.23
.
and
cals
them
thereupon
Righteous
,
saying
,
And
the
righteous
shall
go
into
life
everlasting
,
Mat.
25.
last
.
It
remains
now
that
I
further
acquaint
you
what
use
you
should
make
of
this
observation
,
concerning
the
dependance
of
Assurance
upon
actual
obedience
.
And
1.
I
advise
you
,
if
your
soul
remain
in
doubts
and
troubles
,
and
you
cannot
enjoy
God
in
any
way
of
peace
and
comfort
,
nor
see
any
clear
evidence
of
the
sincerity
of
your
faith
;
take
a
serious
view
of
your
obedience
:
and
faithfully
survey
your
heart
and
life
,
and
your
daily
carriage
to
God
in
both
.
See
whether
there
be
nothing
that
provokes
God
to
an
unusual
Jealousie
.
If
there
be
,
it
is
either
the
increase
of
some
carnal
interest
in
your
heart
,
or
else
the
wilfull
or
negligent
falling
into
some
actual
sinne
,
of
commission
or
omission
.
In
the
making
of
this
search
you
have
need
to
be
exceeding
cautelous
;
for
if
I
have
any
acquaintance
with
the
mystery
of
this
business
,
your
peace
or
trouble
,
comfort
or
discomfort
,
will
mainly
depend
on
this
.
And
your
care
must
lie
in
this
point
;
that
you
diligently
avoid
these
two
extreams
:
First
,
That
you
do
not
deal
negligently
and
unfaithfully
with
your
own
soul
,
as
either
unwilling
to
know
the
truth
,
or
unwilling
to
be
at
that
labour
which
you
must
needs
be
at
before
you
can
know
it
.
Secondly
,
That
you
do
not
either
condemn
your self
when
your
conscience
doth
acquit
you
,
or
vex
your
soul
with
needless
scruples
,
or
make
unavoidable
or
ordinary
infirmities
to
seem
such
wilfull
hainous
sinnes
,
as
should
quite
break
your
setled
peace
.
O
how
narrow
is
the
path
between
these
two
mistaken
roads
?
and
how
hard
a
thing
,
and
how
rare
is
it
to
finde
it
and
to
keep
in
it
?
For
your self
and
all
tender
conscienc'd
Christians
that
are
heartily
willing
to
be
Ruled
by
Christ
,
I
would
perswade
you
equally
to
beware
of
both
these
▪
because
some
souls
are
as
inclinable
to
the
later
extream
as
to
the
former
(
during
their
troubles
.
)
But
for
the
most
Christians
in
the
world
,
I
would
have
them
first
and
principally
avoid
the
former
,
and
that
with
farre
greater
diligence
then
the
later
.
For
1.
Naturally
all
mens
hearts
are
farre
proner
to
deal
too
remisly
,
yea
unfaithfully
with
themselves
in
searching
after
their
sins
,
then
too
scrupulously
and
tenderly
.
The
best
men
have
so
much
pride
and
carnal
self-love
,
that
it
will
strongly
incline
them
to
excuse
,
or
mince
,
or
hide
their
sinnes
,
and
to
think
farre
lightlier
and
more
favourably
of
it
then
they
should
do
,
because
it
is
theirs
.
How
was
the
case
altered
with
Judah
towards
Thamar
,
when
he
once
saw
it
was
his
own
act
.
How
was
Davids
zeal
for
Justice
allaied
,
as
soon
as
he
heard
,
Thou
art
the
man
?
This
is
the
most
common
cause
why
God
is
fain
to
hold
our
eyes
on
our
transgressions
by
force
,
because
we
are
so
loth
to
do
it
more
voluntarily
:
and
why
he
openeth
our
sinne
in
such
crimson
and
scarlet
colours
to
us
;
because
we
are
so
apt
either
to
look
on
them
as
nothing
,
or
to
shut
our
eyes
and
over-look
them
:
and
why
God
doth
hold
us
so
long
on
the
rack
,
because
we
would
still
ease
our selves
by
uningenuous
excuses
and
extenuations
:
and
why
God
doth
break
the
skin
so
oft
and
keep
open
our
wounds
;
because
we
are
still
healing
them
by
such
carnal
shifts
.
This
proud
sin-excusing
distemper
needs
no
other
proof
or
discovery
,
then
our
great
tenderness
and
backwardness
in
submitting
to
reproofs
:
How
long
do
we
excuse
sinne
,
and
defend
our
pretended
innocency
,
as
long
we
can
finde
a
word
to
say
for
it
.
Doth
not
daily
experience
of
this
sad
distemper
even
in
most
of
the
godly
,
discover
fully
to
us
,
that
most
men
(
yea
naturally
all
)
are
farre
proner
to
over-look
their
sinnes
,
and
deal
unfaithfully
and
negligently
in
the
triall
;
then
to
be
too
tender
,
and
to
charge
themselves
too
deep
.
Besides
,
If
a
Christian
be
heartily
willing
to
deal
impartially
and
search
to
the
quick
,
yet
the
heart
is
lamentably
deceitfull
,
that
he
shall
over-look
much
evil
in
it
,
when
he
hath
done
his
best
.
And
the
devil
will
be
farre
more
industrious
to
provoke
and
help
you
to
hide
,
excuse
and
extenuate
sinne
,
then
to
open
it
,
and
see
it
as
it
is
.
His
endeavour
to
drive
poor
souls
into
terrours
,
is
usually
but
when
he
can
no
longer
keep
them
in
presumption
:
When
he
can
hide
their
sin
no
longer
,
nor
make
it
seem
small
to
keep
them
in
impenitency
,
then
he
will
make
it
seem
unpardonable
and
remediless
,
if
he
can
:
but
usually
not
before
.
So
that
you
see
the
frame
of
most
mens
spirits
doth
require
them
,
to
be
rather
over-jealous
in
searching
after
their
sinnes
,
then
over-careless
and
confident
of
themselves
.
2.
Besides
this
;
I
had
rather
of
the
two
that
Christians
would
suspect
and
search
too
much
then
too
little
,
because
there
is
a
hundred
times
more
danger
in
seeing
sinne
less
then
it
is
,
or
overlooking
it
,
then
in
seeing
it
greater
then
it
is
,
and
being
over-fearfull
.
The
later
mistake
may
bring
us
into
sorrow
;
and
make
our
lives
uncomfortable
to
us
(
and
therefore
should
be
avoided
:
)
but
usually
it
doth
not
endanger
our
happiness
;
but
is
often
made
a
great
occasion
of
our
good
.
But
the
former
mistake
may
hazzard
our
everlasting
salvation
,
and
so
bring
us
to
remediless
trouble
.
3.
Yea
,
lest
you
should
say
,
This
is
sad
language
to
comfort
a
distressed
wounded
soul
,
let
me
adde
this
one
Reason
more
.
So
farre
as
I
can
learn
by
reading
the
Scriptures
,
and
by
long
experience
of
very
many
souls
under
troubles
of
conscience
,
It
is
most
commonly
some
notable
cherished
corruption
that
breedeth
and
feedeth
the
sad
uncomfortable
state
of
most
professours
,
except
those
who
by
melancholy
or
very
great
ignorance
,
are
so
weak
in
their
Intellectuals
,
as
that
they
are
uncapable
of
making
any
true
discovery
of
their
condition
,
and
of
passing
a
right
judgement
upon
themselves
thereupon
.
Least
I
should
make
sad
any
soul
that
God
would
not
have
sad
,
let
me
desire
you
to
observe
,
1.
That
I
say
but
of
most
Professors
,
not
all
:
For
I
doubt
not
but
God
may
hide
his
face
for
some
time
from
some
of
the
holiest
and
wisest
of
Believers
,
for
several
and
great
reasons
.
2.
Do
but
well
observe
most
of
the
humble
obedient
Christians
that
you
know
to
lie
under
any
long
and
sad
distress
of
minde
,
and
you
will
finde
that
they
are
generally
of
one
of
the
two
forementioned
sorts
:
either
so
ignorant
as
not
to
know
well
what
faith
is
,
or
what
the
conditions
of
the
Covenant
are
,
or
what
is
the
extent
of
the
promise
,
or
the
full
sufficiency
of
Christs
satisfaction
for
all
sinners
,
or
what
are
the
evidences
by
which
they
may
try
themselves
:
Or
else
they
are
Melancholy
persons
whose
fancy
is
still
molested
with
these
perturbing
vapours
and
their
understandings
so
clouded
and
distempered
,
that
Reason
is
not
free
▪
And
so
common
is
this
later
,
that
in
my
observation
,
of
all
the
Christians
that
have
lived
in
any
long
and
deep
distress
of
minde
,
six
if
not
ten
for
one
have
been
deeply
Melancholy
;
except
those
that
feed
their
troubles
by
disobedience
.
So
that
besides
these
ignorant
and
Melancholy
persons
,
and
disorderly
declining
Christians
,
the
number
of
wounded
spirits
I
think
is
very
small
,
in
comparison
of
the
rest
.
Indeed
it
is
usual
for
many
at
or
shortly
after
their
first
change
to
be
under
trouble
and
deep
fears
:
But
that
is
but
while
the
sense
of
former
sinne
is
fresh
upon
their
hearts
.
The
sudden
discovery
of
so
deep
a
guilt
,
and
so
great
a
danger
,
which
a
man
did
never
know
before
,
must
needs
amaze
and
affright
the
soul
:
and
if
that
fear
remain
long
where
right
means
are
either
not
known
or
not
used
,
for
the
cure
,
it
is
no
wonder
:
and
sometimes
it
will
be
long
if
the
rightest
means
be
used
.
But
for
those
that
have
been
long
in
the
Profession
of
holiness
,
and
yet
lye
,
or
fall
again
,
under
troubles
of
soul
(
except
those
before
excepted
)
I
would
have
them
make
a
diligent
search
,
whether
God
do
not
observe
either
some
fleshly
interest
incroach
upon
his
Right
;
or
some
actual
sin
to
be
cherished
in
their
hearts
or
conversations
?
And
here
let
me
tell
you
,
when
you
are
making
this
search
,
what
particulars
they
be
which
I
would
have
you
to
be
most
jealous
of
.
1.
The
former
sort
which
I
call
contrary
carnal
interest
incroaching
on
Christs
Right
,
are
they
that
you
must
look
after
with
farre
more
diligence
then
your
actual
sinnes
.
1.
Because
they
are
the
farre
greatest
and
most
dangerous
of
all
sinnes
,
and
the
root
of
all
the
rest
:
for
as
God
is
the
End
and
Chief
Good
of
every
Saint
,
so
these
sinnes
do
stand
up
against
him
as
our
End
and
Chief
good
;
and
carry
away
the
soul
by
that
Act
which
we
call
simply
willing
,
or
complacency
,
and
so
these
interests
are
mens
Idols
,
and
resist
Gods
very
Soveraignty
and
perfect
Goodness
,
that
is
,
They
are
against
God
himself
as
our
God
.
Whereas
those
which
I
now
call
Actual
sinnes
as
distinct
from
these
,
are
but
the
violation
of
particular
Precepts
,
and
against
Gods
means
and
Laws
directly
,
and
but
remotely
or
indirectly
against
his
Godhead
;
and
they
have
but
that
act
of
our
Will
which
we
call
Election
,
Consent
or
Vse
,
which
is
proper
to
Means
,
and
not
to
the
End
.
2.
Because
as
these
sinnes
are
the
most
damnable
,
so
they
lye
deepest
at
the
heart
,
and
are
not
so
easily
discovered
.
It
is
ordinary
with
many
to
have
a
Covetous
,
Worldly
,
Ambitious
heart
,
even
damnably
such
,
that
yet
have
wit
to
carry
it
fairly
without
;
yea
and
seem
truly
Religious
to
themselves
and
others
.
3.
Because
these
sinnes
are
the
most
common
:
For
though
they
reign
only
in
hypocrites
and
other
unsanctified
ones
,
yet
they
dwell
too
much
in
all
men
on
earth
.
If
you
now
ask
me
what
these
sinnes
are
:
I
answer
,
They
are
,
as
denominated
from
the
Point
or
Term
from
which
men
turn
,
all
comprised
in
this
one
Vnwillingness
of
God
,
or
the
turning
of
the
heart
from
God
;
or
not
loving
God
But
as
we
denominate
them
from
the
Term
or
Object
to
which
they
turn
,
they
are
all
comprised
in
this
one
,
Carnal
self-love
,
or
turning
to
and
preferring
our
carnal
self
before
God
,
and
as
it
inclineth
to
action
,
all
or
most
of
it
is
comprehended
in
this
one
word
Flesh-pleasing
.
But
because
there
are
a
Trinity
of
sinnes
in
this
Unity
,
we
must
consider
them
distinctly
.
Three
great
Objects
there
are
about
which
this
sinne
of
Flesh-pleasing
is
exercised
:
1.
Credit
or
Honour
.
2.
Profit
or
Riches
.
3.
Sensual
Pleasure
,
more
strictly
so
called
,
consisting
in
the
more
immediate
Pleasing
of
the
senses
;
Whereas
the
two
first
do
more
remotely
please
them
,
by
laying
in
Provision
to
that
end
:
Otherwise
all
three
are
in
the
general
but
Flesh-pleasing
.
The
three
great
sinnes
therefore
that
do
most
directly
fight
against
God
himself
in
his
Sovereignty
,
are
1.
Pride
or
Ambition
.
2.
Worldlines
or
Love
of
Riches
.
3.
Sensuality
,
Voluptuousness
,
or
inordinate
Love
of
Pleasures
.
There
are
in
the
Vnderstanding
indeed
other
sinnes
as
directly
against
God
as
these
,
and
more
radicall
(
as
1.
Atheism
,
denying
a
God
.
2.
Polutheism
,
denying
our
God
to
be
the
Alone
God
,
and
joyning
others
with
him
.
3.
Idolatry
,
owning
false
Gods
.
4.
Infidelity
,
denying
Jesus
Christ
our
Lord-Redeemer
.
5.
Owning
false
Saviours
and
Prophets
,
in
his
stead
,
or
before
him
,
as
do
the
Mahometans
.
6.
Joyning
other
Redeemers
and
Saviours
with
him
,
as
if
he
were
not
the
alone
Christ
.
7.
Denying
the
holy
Ghost
,
and
denying
Credit
to
his
Holy
and
Miraculous
Testimony
to
the
Christian
faith
,
and
blasphemously
ascribing
all
to
the
devil
:
which
is
the
sinne
against
the
Holy
Ghost
.
8.
Owning
and
believing
in
devils
,
or
Lying
spirits
in
stead
of
the
Holy
Ghost
:
as
the
Montanists
,
Mahometans
,
Ranters
,
Familists
do
.
9.
Owning
and
adjoyning
devils
or
Lying
spirits
in
coordination
or
equality
with
the
Holy
Ghost
,
and
believing
equally
his
doctrine
and
theirs
,
as
if
he
were
not
sole
and
sufficient
in
his
Work
.
All
these
are
sinnes
directly
against
God
himself
,
and
if
prevalent
,
most
certainly
damning
;
three
against
the
Father
,
three
against
the
Sonne
,
and
three
against
the
Holy
Ghost
.
But
these
be
not
they
that
I
need
now
to
warn
you
of
.
These
are
prevalent
only
in
Pagans
,
Infidels
,
and
Blasphemers
.
Your
troubles
and
complaints
shew
that
these
are
not
predominant
in
you
.
It
is
therefore
the
three
forementioned
sinnes
of
the
Heart
or
Will
that
I
would
have
you
carefully
to
look
after
in
your
troubles
,
to
see
whether
none
of
them
get
ground
and
strength
in
you
.
1.
Enquire
carefully
into
your
humility
.
It
is
not
for
nothing
that
Christ
hath
said
so
much
of
the
excellency
and
necessity
of
this
Grace
;
When
he
bids
us
learn
of
him
to
be
meek
and
lowly
:
when
he
blesseth
the
meek
and
poor
in
spirit
:
when
he
setteth
a
little
child
in
the
midst
of
them
,
and
telleth
them
,
Except
they
become
as
that
child
they
could
not
enter
into
the
Kingdom
of
Heaven
:
when
he
stoopeth
to
wash
and
wipe
his
Disciples
feet
,
requiring
them
to
do
so
by
one
another
.
How
oft
doth
the
Holy
Ghost
press
this
upon
us
?
Commanding
us
,
to
submit
our selves
to
one
another
:
and
not
to
minde
high
things
;
but
to
condescend
to
men
of
low
estate
,
Rom.
12.16
.
and
not
to
be
wise
in
our
own
esteem
,
but
in
honour
preferre
others
before
our selves
,
Rom.
12.10
.
How
oft
hath
God
professed
to
resist
and
take
down
the
Proud
,
and
to
give
Grace
to
the
humble
and
dwell
with
them
?
Search
carefully
therefore
lest
this
sinne
get
ground
upon
you
.
For
though
it
may
not
be
so
predominant
and
reigning
as
to
damn
you
,
yet
may
it
cause
God
to
afflict
you
and
hide
his
face
from
you
,
and
humble
you
by
the
sense
of
his
displeasure
,
and
the
concealment
of
his
Love
.
And
though
one
would
think
that
doubting
troubled
souls
should
be
alwaies
the
most
humble
,
and
freest
from
pride
,
yet
sad
experience
hath
certified
me
,
that
much
pride
may
dwell
with
great
doubtings
and
distress
of
minde
.
Even
some
of
the
same
souls
that
cry
out
of
their
own
unworthiness
,
and
fear
lest
they
shall
be
firebrands
of
Hell
,
yet
cannot
endure
a
close
reproof
,
especially
for
any
disgracefull
sin
,
nor
cannot
bear
a
disparaging
word
,
nor
love
those
,
nor
speak
well
of
them
who
do
not
value
them
,
nor
endure
to
be
crost
or
contradicted
in
word
or
deed
,
but
must
have
all
go
their
way
,
and
follow
their
judgement
,
and
say
as
they
say
,
and
dance
after
their
pipe
,
and
their
hearts
rise
aginst
those
that
will
not
do
it
;
much
more
against
those
that
speak
or
do
any
thing
to
the
diminishing
of
their
Reputation
:
They
cannot
endure
to
be
low
,
and
past
by
,
and
overlooked
when
others
are
preferred
before
them
,
or
to
be
slighted
and
disrespected
,
or
their
words
,
or
parts
,
or
works
,
or
judgements
to
be
contemned
or
disparaged
:
Nay
some
are
scarce
able
to
live
in
the
same
House
,
or
Church
,
or
Town
in
love
and
peace
with
any
but
those
that
will
humour
and
please
them
,
and
speak
them
fair
,
and
give
them
smooth
and
stroaking
language
,
and
forbear
crossing
,
reproving
and
disparaging
them
.
Every
one
of
these
singly
is
an
evident
mark
and
fruit
of
pride
;
how
much
more
all
joyntly
.
I
seriously
profess
it
amazeth
me
to
consider
how
hainously
most
professors
are
guilty
of
this
sin
!
even
when
they
know
it
to
be
the
devils
own
sin
,
and
the
great
abomination
hated
of
God
,
and
read
and
hear
so
much
against
it
as
they
do
,
and
confess
it
so
oft
in
their
praiers
to
God
,
and
yet
not
only
inwardly
cherish
it
,
but
in
words
,
actions
,
gestures
,
apparel
,
express
it
,
and
passionately
defend
these
discoveries
of
it
.
The
confusions
and
distractions
in
Church
and
State
are
nothing
else
but
the
proper
fruits
of
it
:
so
are
the
contentions
among
Christians
,
and
the
unpeaceableness
in
families
:
For
only
from
pride
cometh
contention
,
saith
Solomon
,
Prov.
13.10
.
For
my
part
when
I
consider
the
great
measure
of
pride
,
self-conceitedness
,
self-esteem
that
is
in
the
greatest
part
of
Christians
that
ever
I
was
acquainted
with
,
(
we
of
the
Ministry
not
excepted
)
I
wonder
that
God
doth
not
afflict
us
more
,
and
bring
us
down
by
foul
means
that
will
not
be
brought
down
by
fair
.
For
my
own
part
I
have
had
as
great
means
to
help
me
against
this
sin
,
as
most
men
living
have
had
,
first
in
many
years
trouble
of
minde
,
and
then
in
near
twenty
years
languishing
and
bodily
pains
,
having
been
almost
twenty
times
at
the
graves
mouth
,
and
living
near
it
continually
;
and
lastly
,
and
above
all
,
I
have
had
as
full
a
sight
of
it
in
others
,
even
in
the
generality
of
Professors
,
and
in
the
dolefull
state
of
the
Church
and
State
,
and
haynous
detestable
abominations
of
this
age●
,
which
one
would
think
should
have
fully
cured
it
.
And
yet
if
I
hear
but
either
an
applauding
word
from
any
of
fame
,
on
one
side
,
or
a
disparaging
word
on
the
other
side
,
I
am
fain
to
watch
my
heart
as
narrowly
as
I
would
do
the
thatch
of
my
house
when
fire
is
put
to
it
,
and
presently
to
throw
on
it
the
water
of
Detestation
,
Resolution
,
and
Recourse
to
God
:
And
though
the
acts
through
Gods
great
mercy
be
thus
restrained
,
yet
the
constancy
of
these
inclinations
assures
me
,
that
there
is
still
a
strong
and
deep
root
.
I
beseech
you
therefore
,
if
you
would
ever
have
setled
Peace
and
Comfort
,
be
watchfull
against
this
sinne
of
Pride
,
and
be
sure
to
keep
it
down
,
and
get
it
mortified
at
the
very
heart
.
2.
The
next
sin
that
I
would
have
you
be
specially
jealous
of
is
coveteousness
,
or
love
of
the
profits
or
riches
of
the
world
.
This
is
not
the
sin
of
the
rich
only
,
but
also
of
the
poor
:
and
more
hainous
is
it
in
them
to
love
the
world
inordinatly
that
have
so
little
of
it
,
then
in
rich
men
that
have
more
to
tempt
them
:
though
dangerous
in
both
.
Nor
doth
it
lye
only
in
coveting
that
which
is
anothers
,
or
in
seeking
to
get
by
unlawfull
means
;
but
also
in
over-valuing
and
over-loving
the
wealth
of
the
world
though
lawfully
gotten
.
He
that
loveth
the
world
(
that
is
,
above
Christ
and
holiness
)
the
love
of
the
Father
is
not
in
him
(
that
is
,
savingly
and
sincerely
)
1
Joh.
2.15
.
He
that
loveth
house
or
lands
better
then
Christ
cannot
be
his
Disciple
.
I
beseech
you
therefore
when
God
hides
his
face
,
search
diligently
,
and
search
again
and
again
,
least
the
world
should
encroach
on
Christs
interest
in
your
heart
:
If
it
should
be
so
,
can
you
wonder
if
Christ
seem
to
withdraw
,
when
you
begin
to
set
so
light
by
him
,
as
to
value
dung
and
earth
in
any
comparison
with
himself
?
May
not
he
well
say
to
you
,
If
you
set
so
much
by
the
world
,
take
it
,
and
see
what
it
will
do
for
you
?
If
you
can
spare
me
better
then
your
wealth
,
you
shall
be
without
me
.
Must
not
the
Lord
Jesus
needs
take
it
exceeding
unkindly
,
that
after
all
his
love
and
bloodshed
and
pains
with
your
heart
,
and
seals
of
his
kindness
,
and
discoveries
of
his
Amiableness
and
the
Treasures
of
his
Kingdom
,
you
should
now
so
much
forget
and
slight
him
,
to
set
up
the
world
in
any
comparison
with
him
?
and
to
give
such
loving
entertainment
to
his
enemy
?
and
look
so
kindly
on
a
competitor
?
Is
his
glory
worth
no
more
then
so
?
and
hath
he
deserved
no
better
at
your
hands
?
Again
therefore
do
I
beseech
you
to
be
afraid
,
lest
you
should
be
guilty
of
this
sin
.
Examine
,
whether
the
thoughts
of
the
world
grow
not
sweeter
to
you
,
and
the
thoughts
of
God
and
glory
more
unwelcome
,
and
unpleasing
?
whether
you
have
not
an
eagerness
after
a
fuller
estate
,
and
too
keen
an
edge
upon
your
desires
after
riches
?
or
at
least
,
after
a
fuller
portion
and
provision
for
your
children
?
or
after
better
accommodations
and
contentments
in
House
,
Goods
,
or
other
worldly
things
?
Do
not
worldly
hopes
delight
you
too
much
?
and
much
more
your
worldly
possessions
?
Are
you
not
too
busily
contriving
how
to
be
richer
,
forgetting
Gods
words
,
1
Tim.
6.8
,
9
,
17.
Doth
not
the
world
eat
out
the
life
of
your
duties
,
that
when
you
should
be
serious
with
God
,
you
have
left
your
heart
behinde
you
,
and
drowned
your
affections
in
things
below
?
Doth
not
your
soul
stick
so
fast
in
this
mud
and
clay
,
that
you
can
scarce
stirre
it
Godward
in
Prayer
or
heavenly
Meditation
?
Do
not
you
cut
short
duties
in
your
family
and
in
secret
,
if
not
frequently
omit
them
,
that
so
you
may
be
again
at
your
worldly
business
?
Or
do
you
not
customarily
hurry
them
over
because
the
world
will
not
allow
you
leasure
to
be
serious
?
and
so
you
have
no
time
to
deal
in
good
earnest
with
Christ
or
your
soul
?
Do
not
your
very
speeches
of
Christ
and
heaven
grow
few
and
strange
,
because
the
world
must
first
be
served
?
When
you
see
your
brother
have
need
,
do
you
not
shut
up
the
bowels
of
your
compassions
from
him
?
Doth
not
the
love
of
the
world
make
you
hard
to
your
servants
?
hard
to
those
you
buy
and
sell
with
?
And
doth
it
not
incroach
much
on
the
Lords
own
day
?
Look
after
this
earthly
vice
in
all
these
discoveries
:
search
for
your
enemy
in
each
of
these
corners
.
And
if
you
finde
that
this
is
indeed
your
case
,
you
need
not
much
wonder
if
Christ
and
you
be
stranger
then
heretofore
.
If
this
earth
get
between
your
heart
and
the
Sun
of
Life
,
no
wonder
if
all
your
Comforts
are
in
an
eclipse
;
seeing
your
Light
is
but
as
the
Moon
's
,
a
borrowed
Light
.
And
you
must
be
the
more
carefull
in
searching
after
this
sinne
,
both
because
it
is
certain
that
all
men
have
too
much
of
it
,
and
because
it
is
of
so
dangerous
a
nature
,
that
should
it
prevail
,
it
would
destroy
:
For
coveteousness
is
Idolatry
.
And
among
all
the
hainous
sinnes
that
the
godly
have
fallen
into
,
look
into
the
Scripture
,
and
tell
me
how
many
of
them
you
finde
charged
with
coveteousness
?
And
also
,
because
it
is
a
blinding
befooling
sinne
,
not
only
drawing
old
men
,
and
those
that
have
no
children
,
and
rich
men
,
that
have
no
need
to
pursue
these
things
as
madly
as
others
;
but
also
hiding
it self
from
their
eyes
,
that
most
that
are
guilty
of
it
will
not
know
it
:
Though
,
alas
,
if
they
were
but
willing
it
were
very
easie
to
know
it
.
But
the
power
of
the
sinne
doth
so
set
awork
their
wits
to
finde
excuses
and
fair
names
and
titles
for
to
cloak
it
,
that
many
delude
others
by
it
,
and
more
delude
themselves
,
but
none
can
delude
God
.
The
case
of
some
Professors
of
Godliness
that
I
have
known
is
very
lamentable
in
this
point
:
who
being
generally
noted
for
a
dangerous
measure
of
worldliness
,
by
most
that
know
them
,
could
yet
never
be
brought
to
acknowledge
it
in
themselves
:
Nay
by
the
excellency
of
their
outward
duties
and
discourse
,
and
the
strength
of
their
wits
(
alas
,
ill
imployed
)
and
by
their
great
ability
of
speech
,
to
put
a
fair
gloss
on
the
foulest
of
their
actions
,
they
have
gone
on
so
smoothly
and
plausibly
in
their
worldliness
,
that
though
most
accused
them
of
it
behinde
their
backs
,
yet
no
man
knew
how
to
fasten
any
thing
on
them
.
By
which
means
they
were
hindered
from
repentance
and
recovery
.
In
this
sad
case
,
though
it
be
Gods
course
very
often
to
let
hypocrites
and
other
enemies
go
on
and
prosper
,
because
they
have
their
portion
in
this
life
,
and
the
reckoning
is
to
come
;
yet
I
have
oft
observed
that
for
Gods
own
people
,
or
those
that
he
means
to
make
his
people
by
their
recovery
,
God
useth
to
cross
them
in
their
worldly
desires
and
designes
:
Perhaps
he
may
let
them
thrive
a
while
,
and
congratulate
the
prosperity
of
their
flesh
,
but
at
last
he
breaks
in
suddenly
on
their
wealth
,
and
scatters
it
abroad
,
or
addeth
some
cross
to
it
that
imbitters
it
all
to
them
,
and
then
asketh
them
,
Where
is
now
your
Idol
?
and
then
they
begin
to
see
their
folly
.
If
you
do
dote
on
any
thing
below
to
the
neglecting
of
God
,
he
will
make
a
rod
for
you
of
that
very
thing
you
dote
upon
;
and
by
it
will
he
scourge
you
home
to
himself
.
3.
The
third
great
heart-sinne
which
I
would
have
you
jealous
of
,
is
Sensuality
or
Voluptuousness
,
or
pleasing
the
senses
inordinately
.
The
two
former
are
in
this
the
more
mortall
sinnes
,
in
that
they
carry
more
of
the
Understanding
and
Will
with
them
,
and
make
Reaso●
it self
to
be
serviceable
to
them
in
their
workings
;
whereas
sensuality
is
more
in
the
flesh
and
passion
,
and
hath
oft
times
less
assistance
of
Reason
or
Consent
of
the
Will
.
Yet
is
the
Will
tainted
with
sensual
inclinations
,
and
both
Reason
and
Will
are
at
the
best
guilty
of
connivence
,
and
not
exercising
their
authority
over
the
sensual
part
.
But
in
this
sensuality
is
the
more
dangerous
vice
,
in
that
it
hath
so
strong
and
inseparable
a
seat
as
our
sensual
appetite
;
and
in
that
it
acteth
so
violently
and
ragingly
as
it
doth
;
so
that
it
beareth
down
a
weak
opposition
of
Reason
and
Will
,
and
carrieth
us
on
blindfold
,
and
transformeth
us
into
bruits
.
I
will
not
here
put
the
Question
concerning
the
gross
acting
of
this
sin
(
of
that
anon
:
)
but
I
would
have
you
very
jealous
of
a
sensual
disposition
.
When
a
man
cannot
deny
his
appetite
what
it
would
have
;
or
at
least
,
coveteousness
can
do
more
in
restraining
it
,
then
conscience
:
When
a
man
cannot
make
a
Covenant
with
his
eyes
,
but
must
gaze
on
every
alluring
object
:
When
the
flesh
draws
to
forbidden
pleasures
,
in
meats
,
drinks
,
apparel
,
recreations
,
lasciviousness
,
and
all
the
considerations
of
Reason
cannot
restrain
it
;
this
is
a
sad
case
:
and
God
may
well
give
over
such
to
sadness
of
heart
.
If
we
walk
so
pleasingly
to
the
flesh
,
God
will
walk
more
displeasingly
to
us
.
And
as
you
should
be
jealous
of
these
great
heart-transgressions
,
so
should
you
be
of
particular
actual
sinnes
.
Examine
whether
the
jealous
eye
of
God
see
not
something
that
much
offendeth
him
and
causeth
your
heaviness
.
I
will
not
enlarge
so
farre
as
to
minde
you
of
the
particular
sinnes
that
you
should
look
after
,
seeing
it
must
be
All
,
and
your
obedience
must
be
universall
.
Only
one
I
will
give
you
a
hint
of
.
I
have
observed
God
sometimes
shew
himself
most
displeased
and
angry
to
these
Christians
,
who
have
the
least
tenderness
and
compassion
towards
the
infirmities
of
others
.
He
that
hath
made
the
forgiving
others
a
necessary
condition
of
Gods
forgiving
us
,
will
surely
withdraw
the
sense
of
our
forgiveness
,
when
we
withdraw
our
forgiveness
and
compassion
to
men
.
He
that
casts
the
unmercifull
servant
into
hell
,
who
takes
his
fellow-servant
by
the
throat
,
will
threaten
us
and
frown
upon
us
if
we
come
but
neer
it
.
Blessed
are
the
mercifull
for
they
shall
obtain
mercy
.
He
shall
have
judgement
without
mercy
that
sheweth
no
mercy
,
Jam.
2.13
.
Study
well
Rom.
14.
&
15.
Chap.
&
Gal.
6.
which
the
proud
,
censorious
,
self-esteeming
Professors
of
this
age
have
studied
so
little
,
and
will
not
understand
.
When
we
deal
sourly
and
churlishly
with
our
weak
brethren
,
and
in
stead
of
winning
an
offendour
by
love
,
we
will
vilifie
him
,
and
disdain
him
,
and
say
,
How
can
such
a
man
have
any
Grace
?
and
will
think
and
speak
hardly
of
those
that
do
but
cherish
any
hopes
that
he
may
be
gracious
,
or
speak
of
him
with
tenderness
and
compassion
;
no
wonder
if
God
force
the
consciences
of
such
persons
to
deal
as
churlishly
and
sourly
with
them
,
and
to
clamour
against
them
,
and
say
,
How
canst
thou
have
any
true
grace
,
who
hast
such
sinnes
as
these
?
When
our
Lord
himself
dealt
alway
so
tenderly
with
sinners
,
that
it
gave
occasion
to
the
slanderous
Pharisees
to
say
,
He
was
a
friend
of
Publicans
and
sinners
:
(
and
so
he
was
;
even
their
greatest
friend
.
)
And
his
command
to
us
is
,
We
then
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
:
Let
every
one
of
us
please
his
neighbour
for
his
good
to
edification
:
For
even
Christ
pleased
not
himself
,
Rom.
15.1.23
.
And
Gal.
6.1
,
2.
Brethren
,
if
a
man
be
overtaken
with
a
fault
,
ye
which
are
spiritual
restore
such
a
one
in
the
spirit
of
meekness
,
considering
thy self
,
lest
thou
also
be
tempted
.
Bear
ye
one
anothers
burden
,
and
so
fulfill
the
Law
of
Christ
.
When
people
can
bear
with
almost
no
infirmity
in
a
neighbour
,
in
a
servant
,
or
in
their
neerest
friends
,
but
will
make
the
worst
of
every
fault
,
no
wonder
if
God
make
such
feel
their
dealings
with
others
,
by
his
dealings
with
them
.
Had
such
that
Love
to
their
poorest
brethren
,
which
thinketh
no
evil
,
and
speaketh
not
evil
,
which
suffereth
long
and
is
kinde
,
envieth
not
,
vaunteth
not
it self
,
is
not
puffed
up
,
behaveth
not
it self
unseemly
,
seeketh
not
her
own
,
is
not
easily
provoked
,
beareth
all
things
,
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
,
1
Cor.
13.4
,
5
,
7.
Had
we
more
of
this
love
which
covereth
a
multitude
of
Infirmities
;
God
would
cover
our
Infirmities
the
more
,
and
tell
us
of
them
,
and
trouble
us
for
them
the
less
.
To
this
sinne
I
may
adde
another
,
which
is
scarce
another
,
but
partly
the
same
with
this
,
and
partly
its
immediate
effect
:
and
that
is
,
Vnpeaceableness
and
unquietness
with
those
about
us
;
this
commonly
occasioneth
God
to
make
us
as
unpeaceable
and
unquiet
in
our selves
.
When
people
are
so
froward
,
and
peevish
,
and
troublesome
,
that
few
can
live
in
peace
with
them
,
either
in
family
or
neighbourhood
,
except
those
that
have
little
to
do
with
them
,
or
those
that
can
humour
them
in
all
things
,
and
have
an
extraordinary
skill
in
smooth
speaking
,
flattering
or
man-pleasing
,
so
that
neighbours
,
servants
,
children
,
and
sometimes
their
own
yoak-fellows
,
must
be
gone
from
them
,
and
may
not
abide
near
them
,
as
a
man
gets
out
of
the
way
from
a
wild
beast
or
a
mad
dog
,
or
avoideth
the
flames
of
a
raging
fire
;
is
it
any
wonder
if
God
give
these
people
as
little
peace
in
their
own
spirits
,
as
they
give
to
others
.
When
people
are
so
hard
to
be
pleased
that
no
body
about
them
or
near
them
can
tell
how
to
fit
their
humours
;
neighbours
cannot
please
them
,
servants
cannot
please
them
,
Husband
or
Wife
cannot
please
each
other
;
every
word
is
spoke
amiss
,
and
every
thing
done
amiss
to
them
;
what
wonder
if
God
seem
hard
to
be
pleased
,
and
as
frequently
offended
with
them
?
especially
if
their
unpeaceableness
trouble
the
Church
,
and
in
their
turbulency
and
self-conceitedness
,
they
break
the
peace
thereof
.
Thus
I
have
told
you
what
sinnes
you
must
look
after
when
you
finde
your
peace
broken
,
and
your
conscience
disquieted
;
search
carefully
lest
some
iniquity
lye
at
the
root
.
Some
I
know
will
think
that
it
is
an
unseasonable
discourse
to
a
troubled
conscience
,
to
minde
them
so
much
of
their
sinnes
,
which
they
are
apt
to
look
at
too
much
already
.
But
to
such
I
answer
,
either
those
sinnes
are
mortified
and
forsaken
;
or
not
:
If
they
be
;
then
these
are
not
the
persons
that
I
speak
of
,
whose
trouble
is
fed
by
continued
sinne
:
but
I
shall
speak
more
to
them
anon
.
If
not
;
then
it
seems
for
all
their
trouble
of
conscience
,
sinne
is
not
sufficiently
laid
to
heart
yet
.
The
chiefest
thing
therefore
that
I
intend
in
all
this
discourse
,
is
this
following
advice
to
those
that
upon
search
do
finde
themselves
▪
guilty
in
any
of
these
cases
.
As
ever
you
would
have
peace
of
conscience
,
set
your selves
presently
against
your
sinnes
▪
And
do
not
either
mistakingly
cry
out
of
one
sore
,
when
it
is
another
that
is
your
malady
;
nor
yet
spend
your
daies
in
fears
and
disquietness
of
minde
,
and
fruitless
complainings
,
and
in
the
mean
time
continue
in
wilfull
sinning
:
but
resist
sinne
more
,
and
torment
your
mindes
less
:
and
break
off
your
sin
and
your
terrours
together
.
In
these
words
I
tell
you
what
must
be
done
for
your
cure
;
and
I
warn
you
of
two
sore
mistakes
of
many
sad
Christians
hereabouts
.
The
cure
lieth
in
breaking
off
sinne
,
to
the
utmost
of
your
power
.
This
is
the
Achan
that
disquieteth
all
.
It
is
Gods
great
mercy
that
he
disquieteth
you
in
sinning
,
and
gives
you
not
over
to
so
deep
a
slumber
and
peace
in
sinne
,
as
might
hinder
your
repentance
and
reformation
.
The
dangerous
mistakes
here
are
these
two
.
1.
Some
do
as
the
Lapwing
,
cry
loudest
when
they
are
furthest
from
the
nest
:
and
complain
of
an
aking
tooth
,
when
the
disease
is
in
the
head
or
heart
.
They
cry
out
,
O
I
have
such
wandring
thoughts
in
prayer
,
and
such
a
bad
memory
,
and
so
hard
a
heart
that
I
cannot
weep
for
sinne
;
or
such
doubts
and
fears
,
and
so
little
sense
of
the
Love
of
God
,
that
I
doubt
I
have
no
true
Grace
:
When
they
should
rather
say
,
I
have
so
proud
a
heart
,
that
God
is
fain
by
these
sad
means
to
humble
me
:
I
am
so
high
in
my
own
eyes
,
so
wise
in
my
own
conceit
,
and
so
tender
of
my
own
esteem
and
credit
,
that
God
is
fain
to
make
me
base
in
my
own
eyes
,
and
to
abhorre
my self
.
I
am
so
worldly
and
in
love
with
earth
,
that
it
draws
away
my
thoughts
from
God
,
duls
my
love
,
and
spoils
all
my
duties
.
I
am
so
sensual
that
I
venture
sooner
to
displease
my
God
then
my
flesh
:
I
have
so
little
compassion
on
the
infirmities
of
neighbours
and
servants
and
other
brethren
,
and
deal
so
censoriously
,
churlishly
and
unmercifully
with
them
,
that
God
is
fain
to
hide
his
mercy
from
me
,
and
speak
to
me
as
in
anger
,
and
vex
me
as
in
sore
displeasure
.
I
am
so
froward
,
peevish
,
quarrelsome
,
unpeaceable
and
hard
to
be
pleased
,
that
it
is
no
wonder
if
I
have
no
peace
with
God
,
or
in
my
own
conscience
;
and
if
I
have
so
little
quietness
who
love
and
seek
it
no
more
.
Many
have
more
reason
,
I
say
,
to
turn
their
complaints
into
this
tune
.
2.
Another
most
common
unhappy
miscarriage
of
sad
Christians
lieth
here
,
that
They
will
rather
continue
complaining
and
self-tormenting
,
then
give
over
sinning
,
so
farre
as
they
might
give
it
over
if
they
would
.
I
beseech
you
in
the
Name
of
God
to
know
and
consider
what
it
is
that
God
requireth
of
you
.
He
doth
not
desire
your
vexation
but
your
reformation
.
No
further
doth
he
desire
the
trouble
of
your
minde
,
then
as
it
tendeth
to
the
avoiding
of
that
sinne
which
is
the
cause
of
it
.
God
would
have
you
less
in
your
fears
and
troubles
,
and
more
in
your
obedience
.
Obey
more
,
and
disquiet
your
minde
less
.
Will
you
take
this
counsel
presently
and
see
whether
it
will
not
do
you
more
good
,
then
all
the
complaints
and
doubtings
of
your
whole
life
have
done
.
Set
your self
with
all
your
might
against
your
pride
,
worldliness
and
sensuality
,
your
unpeaceableness
and
want
of
love
and
tenderness
to
your
brethren
;
and
whatever
other
sin
your
conscience
is
acquainted
with
.
I
pray
you
tell
me
,
If
you
had
gravell
in
your
shoe
,
in
your
travel
,
would
it
not
be
more
wisdom
,
to
sit
down
and
take
off
your
shoe
,
and
cast
it
out
,
then
to
stand
still
or
go
complaining
,
and
tell
every
one
you
meet
of
your
soreness
?
If
you
have
a
thorn
in
your
foot
,
will
you
go
on
halting
and
lamenting
,
or
will
you
pull
it
out
?
Truly
sinne
is
the
thorn
in
your
conscience
:
and
those
that
would
not
have
such
troubled
consciences
told
of
their
sinnes
for
fear
of
increasing
their
distress
,
are
unskilfull
comforters
;
and
will
continue
the
trouble
while
the
thorn
is
in
.
As
ever
you
would
have
peace
then
,
resolve
against
sinne
to
the
utmost
of
your
power
:
Never
excuse
it
,
or
cherish
it
,
or
favour
it
more
.
Confess
it
freely
.
Thank
those
that
reprove
you
for
it
.
Desire
those
about
you
to
watch
over
you
,
and
to
tell
you
of
it
:
yea
to
tell
you
of
all
suspitious
signes
that
they
see
of
it
,
though
it
be
not
evident
.
And
if
you
do
not
see
so
much
Pride
,
Worldliness
,
Unpeaceableness
or
other
sinnes
in
your self
,
as
your
friends
think
they
see
in
you
,
yet
let
their
judgement
make
you
jealous
of
your
heart
;
seeing
self-love
doth
oft
so
blinde
us
,
that
we
cannot
see
that
evil
in
our selves
,
which
others
see
in
us
;
nay
which
all
the
Town
may
take
notice
of
.
And
be
sure
to
engage
your
friends
that
they
shall
not
smooth
over
your
faults
,
or
mince
them
,
and
tell
you
of
them
in
extenuating
language
,
which
may
hinder
Conviction
and
Repentance
;
much
less
silence
them
,
for
fear
of
displeasing
you
:
but
that
they
will
deal
freely
and
faithfully
with
you
.
And
see
that
you
distast
them
not
,
and
discountenance
not
their
plain
dealing
,
lest
you
discourage
them
,
and
deprive
your
soul
of
so
great
a
benefit
.
Think
best
of
those
as
your
greatest
friends
,
who
are
least
friends
to
your
sinne
,
and
do
most
for
your
recovery
very
from
it
.
If
you
say
,
Alas
,
I
am
not
able
to
mortifie
my
sinnes
:
It
is
not
in
my
power
.
I
answer
,
1.
I
speak
not
of
a
perfect
conquest
:
nor
of
a
freedom
from
every
passion
or
infirmity
.
2.
Take
heed
of
pretending
disability
when
it
is
unwillingness
.
If
you
were
heartily
willing
you
would
be
able
to
do
much
,
and
God
would
strengthen
you
.
Cannot
you
resist
Pride
,
Worldliness
and
Sensuality
if
you
be
willing
?
Cannot
you
forbear
most
of
the
actual
sinnes
you
commit
,
and
perform
the
duties
that
you
omit
,
if
you
be
Willing
?
(
though
not
so
well
as
you
would
perform
them
?
)
Yea
let
me
say
this
much
,
lest
I
endanger
you
by
sparing
you
:
Many
a
miserable
hypocrite
doth
live
in
trouble
of
minde
and
complaining
,
and
after
all
perish
for
their
wilfull
disobedience
.
Did
not
the
rich
young
man
go
farre
before
he
would
break
off
with
Christ
?
and
when
he
did
leave
him
he
went
away
sorrowfull
.
And
what
was
the
cause
of
his
sorrow
?
Why
the
matter
was
,
that
he
could
not
be
saved
without
selling
all
and
giving
it
to
the
poor
,
when
he
had
great
Possessions
.
It
was
not
that
he
could
not
be
rid
of
his
sinne
:
but
that
he
could
not
have
Christ
and
Heaven
without
forsaking
the
world
▪
This
is
the
case
of
unsanctified
persons
that
are
enlightened
to
see
the
need
of
Christ
,
but
are
not
weaned
from
worldly
profits
,
honours
and
pleasures
;
they
are
perhaps
troubled
in
minde
,
(
and
I
cannot
blame
them
)
but
it
is
not
that
they
cannot
leave
sinning
,
but
that
they
cannot
have
Heaven
without
leaving
their
delights
and
contentments
on
earth
.
Sin
as
sin
they
would
willingly
leave
:
For
no
man
can
love
evil
as
evil
.
But
their
fleshly
profits
,
honours
and
pleasures
they
will
not
leave
;
and
there
is
the
stop
:
and
this
is
the
cause
of
their
sorrows
and
fears
.
For
their
own
judgement
cries
out
against
them
,
He
that
loveth
the
world
,
the
love
of
the
Father
is
not
in
him
:
If
ye
live
after
the
flesh
ye
shall
die
.
God
resisteth
the
proud
.
This
is
the
voice
of
their
informed
understandings
:
And
conscience
seconds
it
and
saith
,
Thou
art
the
man
.
But
the
flesh
cries
louder
then
both
these
,
Wilt
thou
leave
thy
pleasures
?
wilt
thou
undo
thy self
?
wilt
thou
be
made
a
scorn
or
laughing
stock
to
all
?
Or
rather
it
strongly
draws
and
provoketh
,
when
it
hath
nothing
to
say
:
No
wonder
if
this
poor
sinner
be
here
in
a
strait
,
and
live
in
distress
of
minde
.
But
as
long
as
the
flesh
holds
so
fast
,
that
all
this
conviction
and
trouble
▪
will
not
cause
it
to
lose
its
hold
,
the
poor
soul
is
still
in
the
bonds
of
iniquity
.
The
case
of
such
an
hypocrite
or
half-Christian
is
like
the
case
of
the
poor
Papist
,
that
having
glutted
himself
with
flesh
in
the
Lent
,
was
in
this
strait
that
either
he
must
vomit
it
up
,
and
so
disclose
his
fault
and
undergo
penance
;
or
else
he
must
be
sick
of
his
furfeit
,
and
hazzard
his
life
:
But
he
resolveth
rather
to
venture
on
the
danger
,
then
to
bear
the
penance
.
Or
their
case
is
like
that
of
a
proud
woman
,
that
hath
got
on
a
strait
garment
,
or
a
pinching
shoe
,
and
because
she
will
not
be
out
of
the
fashion
,
she
will
rather
choose
to
bear
the
pain
,
though
she
halt
or
suffer
at
every
step
.
Or
like
the
more
impudent
sort
of
them
,
who
will
endure
the
cold
,
and
perhaps
hazzard
their
lives
,
by
the
nakedness
of
their
necks
and
breasts
and
armes
,
rather
then
they
will
controul
their
shameless
pride
.
What
cure
now
should
a
wise
man
wish
to
such
people
as
these
?
Surely
,
that
the
shoe
might
pinch
yet
a
little
harder
,
till
the
pain
might
force
them
to
cast
it
off
.
And
that
they
might
catch
some
cold
that
would
pay
them
for
their
folly
(
so
it
would
but
spare
their
lives
)
till
it
should
force
them
to
be
ashamed
of
their
pride
,
and
cover
their
nakedness
:
Even
so
when
disobedient
hypocrites
do
complain
that
they
are
afraid
they
have
no
grace
,
and
afraid
God
doth
not
pardon
them
,
and
will
not
save
them
,
I
should
tell
them
,
if
I
knew
them
,
that
I
am
afraid
so
to
;
and
that
it
is
not
without
cause
;
and
desire
that
their
fears
were
such
,
as
might
affright
them
from
their
disobedience
,
and
force
them
to
cast
away
their
wilfull
sinning
.
I
have
said
the
more
on
this
point
,
because
I
know
if
this
advice
do
but
help
you
to
mortifie
your
sin
,
the
best
and
greatest
work
is
done
,
whether
you
get
Assurance
and
comfort
or
no
:
and
withall
that
it
is
the
most
probable
means
to
this
Assurance
and
Comfort
.
I
should
next
have
warned
you
of
the
other
extream
,
viz.
needless
scruples
;
but
I
mean
to
make
that
a
peculiar
Direction
by
it self
,
when
I
have
first
added
a
little
more
of
this
great
means
of
Peace
,
A
sound
Obedience
,
DIRECTION
XXIV
.
24.
My
next
advice
for
the
obtaining
of
a
setled
Peace
and
Comfort
,
is
this
:
[
Take
heed
that
you
content
not
your self
with
a
cheap
course
of
Religion
,
and
such
a
serving
of
God
as
costeth
you
little
or
nothing
:
But
in
your
abstaining
from
sin
,
in
your
rising
out
of
sin
,
and
in
your
discharge
of
Duty
,
incline
most
to
that
way
which
is
most
self-denying
,
and
displeasing
to
the
flesh
(
so
you
be
sure
it
be
a
lawful
way
.
)
And
when
you
are
called
out
to
any
work
which
will
stand
you
in
extraordinary
labour
and
cost
,
you
must
be
so
far
from
shrinking
and
drawing
your
neck
out
of
the
yoke
,
that
you
must
look
upon
it
as
a
special
prize
that
is
put
into
your
hand
,
&
a
singular
advantage
&
opportunity
for
the
increase
of
your
comforts
.
THIS
Rule
is
like
the
rest
of
the
Christian
Doctrine
,
which
is
not
throughly
understood
by
any
way
but
experience
.
Libertines
and
sensual
Professors
that
never
tryed
it
,
did
never
well
understand
it
.
I
could
find
in
my
heart
to
be
large
in
explaining
and
applying
it
,
but
that
I
have
been
so
large
beyond
my
first
intentions
in
the
former
Directions
,
that
I
will
cut
off
the
rest
as
short
as
●
well
can
.
Let
none
be
so
wickedly
injurious
to
me
,
as
to
say
I
speak
or
think
of
any
Merit
,
properly
so
called
,
in
any
the
costliest
work
of
man
:
Fasten
not
that
on
me
which
I
both
disclaim
,
and
desire
the
Reader
to
take
heed
of
.
But
I
must
tell
you
these
two
things
:
1.
That
a
cheap
Religion
is
a
far
more
uncertain
evidence
of
sincerity
,
then
a
dear
.
it
will
not
discover
so
well
to
a
mans
own
soul
,
whether
he
prefer
Christ
before
the
world
,
and
whether
he
take
him
and
his
Benefits
for
his
Portion
and
Treasure
.
2.
That
a
cheap
Religion
is
not
usually
accompanied
with
any
notable
degree
of
Comforts
,
although
the
person
be
a
sincere-hearted
Christian
.
Every
Hypocrite
can
submit
to
a
Religion
that
will
cost
him
little
:
much
more
which
will
get
Reputation
with
men
of
greatest
Wisdom
and
Piety
:
Yea
he
may
stick
to
it
,
so
it
will
not
undo
him
in
the
world
▪
If
a
man
have
knowledge
,
and
gifts
of
utterance
,
and
strength
of
body
,
it
is
no
costly
matter
to
speak
many
good
words
,
or
to
be
earnest
in
opposing
the
sins
of
others
,
and
to
preach
zealously
and
frequently
(
much
more
if
he
have
double
honour
by
it
,
Reverent
Obedience
,
and
Maintenance
,
as
Ministers
of
the
Gospel
have
,
or
ought
to
have
.
)
It
is
hard
to
discern
sincerity
in
such
a
course
of
Piety
and
Duty
.
Wo
to
those
Persecutors
that
shall
put
us
to
the
Trial
,
how
far
we
can
go
in
suffering
for
Christ
:
but
it
should
be
a
matter
of
Rejoycing
to
us
,
when
we
are
put
upon
it
.
To
be
Patient
in
Tribulation
is
not
enough
:
but
to
Rejoyce
in
it
,
is
also
the
duty
of
a
Saint
.
Let
those
that
think
this
draweth
men
to
Rejoyce
too
much
in
themselves
,
but
hear
what
the
Lord
Jesus
himself
saith
,
and
his
Spirit
in
his
Apostles
,
Mat.
5
10
,
11
,
12.
Blessed
are
they
which
are
persecuted
for
righteousness
sake
,
for
theirs
is
the
Kingdom
of
Heaven
.
Blessed
are
ye
when
men
shall
revile
you
,
and
persecute
you
,
and
say
all
manner
of
evil
sayings
against
you
falsly
for
my
names
sake
:
Rejoyce
and
be
exceeding
glad
,
for
great
is
your
reward
in
Heaven
.
]
Iam.
1.2
,
3
,
12.
My
Brethren
,
count
it
all
joy
when
ye
fall
into
divers
temptations
(
not
inward
temptations
of
the
Devil
and
our
Lust
,
but
trials
by
persecution
:
)
knowing
that
the
trying
of
your
faith
worketh
patience
.
Blessed
is
the
man
that
endureth
temptation
;
for
when
he
is
tried
,
he
shall
receive
the
Crown
of
Life
,
which
the
Lord
hath
promised
to
them
that
love
him
.
]
See
Luk.
6.23
.
1
Pet.
4.13
.
Act.
5.41
.
2
Cor.
6.10
.
&
7.4
.
Col.
1.11
.
Heb.
10.34
.
2
Cor.
13.9
.
&
12.15
.
Oh
how
gloriously
doth
a
tried
faith
shine
,
to
the
comfort
of
the
Believer
,
and
the
admiration
of
the
Beholders
?
How
easily
may
a
Christian
try
himself
at
such
a
time
when
God
is
trying
him
?
One
hours
experience
,
when
we
have
found
that
our
faith
can
endure
the
furnace
,
and
that
we
can
hazard
or
let
go
all
for
Christ
,
will
more
effectually
resolve
all
our
doubtings
of
our
sincerity
,
then
many
a
months
trial
by
meer
questioning
of
our
own
deceitful
hearts
.
Object
.
But
(
you
may
say
)
what
if
God
call
me
not
to
suffering
or
hazards
?
must
I
cast
my self
upon
it
without
a
Call
?
or
must
I
be
therefore
without
Comfort
?
Answ.
No
;
you
shall
not
need
to
cast
your self
upon
suffering
;
nor
yet
to
be
without
Comfort
for
want
of
it
.
I
know
no
man
but
may
serve
God
at
dearer
rates
to
the
flesh
then
most
of
us
do
,
without
stepping
out
of
the
way
of
his
duty
:
Nay
he
must
do
it
,
except
he
will
avoyd
his
duty
.
Never
had
the
Church
yet
such
times
of
prosperity
,
but
that
faithful
duty
would
hazard
men
,
and
cause
their
trouble
in
the
flesh
.
Can
you
not
▪
nay
ought
you
not
to
put
your self
to
greater
labour
for
mens
souls
?
If
you
should
but
go
day
after
day
among
the
poor
ignorant
people
where
you
live
,
and
instruct
them
in
the
knowledge
of
God
,
and
bear
with
all
their
weakness
and
rudeness
,
and
continue
thus
with
Patience
;
this
might
cost
you
some
labour
,
and
perhaps
contempt
from
many
of
the
unthankful
:
and
yet
you
should
not
do
more
then
your
duty
,
if
you
have
opportunity
for
it
,
as
most
have
,
or
may
have
,
if
they
will
.
If
you
should
further
hire
them
to
learn
Catechisms
;
if
you
should
extend
your
liberality
to
the
utmost
for
relief
of
the
poor
,
this
would
cost
you
somewhat
.
If
you
carry
on
every
Just
Cause
with
Resolution
,
though
never
so
many
great
friends
would
draw
you
to
betray
it
:
this
may
cost
you
the
loss
of
those
friends
.
If
you
will
but
deal
plainly
with
the
ungodly
,
and
against
all
sin
,
as
far
as
you
have
opportunity
,
especially
if
it
be
the
sins
of
Rulers
and
Gentlemen
of
name
and
power
in
the
world
;
it
may
cost
you
somewhat
.
Nay
though
you
were
Embassadors
of
Christ
,
whose
office
is
to
deal
plainly
,
and
not
to
please
men
in
evil
upon
pain
of
Christs
displeasure
;
you
may
perhaps
turn
your
great
friends
to
be
your
great
enemies
.
Go
to
such
a
Lord
,
or
such
a
Knight
,
or
such
a
Gentleman
,
and
tell
him
freely
,
that
God
looketh
for
another
manner
of
spending
his
time
then
in
hunting
and
hawking
,
and
sporting
and
feasting
,
and
that
this
precious
time
must
be
dearly
reckoned
for
:
Tell
him
,
that
God
looks
he
should
be
the
most
eminent
in
Holiness
,
and
in
a
Heavenly
life
,
and
give
an
example
thereof
to
all
that
are
below
him
,
as
God
hath
made
him
more
eminent
in
worldly
dignity
and
possessions
.
Tell
him
,
that
where
much
is
given
,
much
is
required
;
and
that
a
low
profession
,
and
dull
approbation
of
that
which
is
good
,
will
serve
no
man
,
much
less
such
a
man
.
Tell
him
,
that
his
Riches
must
be
expended
to
feed
and
cloath
the
poor
,
and
promote
good
uses
,
and
not
meerly
for
himself
and
family
,
or
else
he
will
make
but
a
sad
account
:
and
that
he
must
freely
engage
his
reputation
,
estate
and
life
,
and
all
for
Christ
and
his
Gospel
,
when
he
cals
him
to
it
;
yea
and
forsake
all
for
him
,
if
Christ
put
him
to
it
,
or
else
he
can
be
no
Disciple
of
Christs
:
and
then
what
good
will
his
Honours
and
Riches
do
him
,
when
his
Soul
shall
be
called
for
?
Try
this
course
with
Great
men
,
yea
with
Great
men
that
seem
religious
,
and
that
no
further
then
faithfulness
and
compassion
to
mens
souls
doth
bind
you
,
and
do
it
with
all
the
wisdom
you
can
,
that
is
not
carnal
;
and
then
tell
me
what
it
doth
cost
you
.
Let
those
Ministers
that
are
near
them
,
plainly
and
roundly
tell
both
the
Parliament-men
,
and
Commanders
of
the
Army
,
of
their
unquestionable
transgressions
,
and
that
according
to
their
nature
,
(
and
wo
to
them
if
they
do
not
)
and
then
let
them
tell
me
what
it
doth
cost
them
.
Alas
Sirs
,
how
great
a
number
of
Professors
are
base
,
daubing
,
self-seeking
Hypocrites
,
that
cull
out
the
safe
,
the
cheap
,
the
easy
part
of
duty
,
and
leave
all
the
rest
!
And
so
ordinarily
is
this
done
,
that
we
have
made
us
a
new
Christianity
by
it
;
and
the
Religion
of
Christs
own
making
,
the
self-denying
course
prescribed
by
our
Master
,
is
almost
unknown
;
and
he
that
should
practice
it
would
be
taken
for
a
madman
,
or
some
self-conceited
Cynick
,
or
some
saucy
,
if
not
seditious
fellow
.
It
is
not
therefore
because
Christ
hath
not
prescribed
us
a
more
self-denying
,
hazardous
,
laborious
way
,
that
men
so
commonly
take
up
in
the
Cheapest
Religion
:
but
it
is
through
our
false-heartedness
to
Christ
▪
and
the
strength
of
sensual
carnal
Interests
in
us
,
which
make
us
put
false
Interpretations
on
the
plainest
precepts
of
Christ
which
charge
any
unpleasing
duty
on
us
,
and
Familistically
turn
them
into
Allegories
,
or
at
least
we
will
not
yield
to
obey
him
.
And
,
truly
,
I
think
that
our
shifting
off
Christ
in
this
unworthy
manner
,
and
even
altering
that
very
frame
and
nature
of
Christian
Religion
(
by
turning
that
into
a
flesh-pleasing
Religion
,
which
is
more
against
the
flesh
then
all
the
Religions
else
in
the
world
)
and
dealing
so
reservedly
,
superficially
and
unfaithfully
in
all
his
work
,
is
a
great
cause
why
Christ
doth
now
appear
no
more
openly
for
men
,
and
pour
out
no
larger
a
measure
of
his
Spirit
in
Gifts
and
Consolations
.
When
men
appeared
ordinarily
in
the
most
open
manner
for
Christ
,
in
greatest
dangers
and
sufferings
:
then
Christ
appeared
more
openly
and
eminently
for
them
(
yet
is
none
more
for
meekness
,
humility
and
love
,
and
against
unmerciful
or
dividing
zeal
,
then
Christ
.
)
2.
And
as
you
see
that
a
cheap
Religiousness
doth
not
to
discover
sincerity
:
so
secondly
,
it
is
not
accompanied
with
that
special
blessing
of
God
.
As
God
hath
engaged
himself
in
his
Word
,
that
they
shall
not
lose
their
Reward
that
give
but
a
cup
of
water
in
his
name
:
so
he
hath
more
fully
engaged
himself
to
those
that
are
most
deeply
engaged
for
him
;
even
that
they
that
forsake
all
for
him
,
shall
have
manifold
recompence
in
this
life
,
and
in
the
world
to
come
eternal
life
.
Let
the
experience
of
all
the
world
of
Christians
be
produced
,
and
all
will
attest
the
same
truth
,
That
it
is
Gods
usual
course
to
give
men
larger
Comforts
in
dearer
duties
,
then
in
cheap
:
Nay
seldom
doth
he
give
large
Comforts
in
cheap
duties
:
and
seldom
doth
he
deny
them
in
dearer
,
sobeit
they
are
not
made
dear
by
our
own
sin
and
foolish
indiscretion
,
but
by
his
command
,
and
our
faithfulness
in
obeying
him
.
Who
knows
not
that
the
Consolation
of
Martyrs
is
usually
above
other
mens
,
who
hath
read
of
their
sufferings
and
strange
sustentations
?
Christian
,
do
but
try
this
by
thy
own
experiences
,
and
tell
me
,
when
thou
hast
most
resolutely
followed
Christ
in
a
good
Cause
;
when
thou
hast
stood
against
the
faces
of
the
greatest
for
God
;
when
thou
hast
cast
thy
life
,
thy
family
and
estate
upon
Christ
,
and
run
thy self
into
the
most
apparent
hazards
for
his
sake
:
hast
not
thou
come
off
with
more
inward
peace
and
comfort
,
then
the
cheaper
part
of
thy
Religion
hath
afforded
thee
?
When
thou
hast
stood
to
the
Truth
and
Gospel
,
and
hast
done
Good
through
the
greatest
opposition
,
and
lost
thy
greatest
and
dearest
friends
because
thou
wouldst
not
forsake
Christ
and
his
service
,
or
deal
falsly
in
some
Cause
that
he
hath
trusted
thee
in
:
hast
not
thou
come
off
with
the
blessing
of
Peace
of
Conscience
?
Nay
,
when
thou
hast
denied
thy
most
importunate
Appetite
,
and
most
crossed
thy
lusts
,
and
most
humbled
and
abased
thy self
for
God
,
and
denied
thy
credit
,
and
taken
shame
to
thy self
in
a
free
confessing
of
thy
faults
,
or
patiently
put
up
the
greatest
abuses
,
or
humbled
and
tamed
thy
flesh
by
necessary
abstinence
,
or
any
way
most
displeased
it
,
by
crossing
its
interest
,
by
bountiful
giving
,
laborious
duty
,
dangers
or
sufferings
for
the
sake
of
the
Lord
Jesus
,
his
Truth
and
People
:
hath
it
not
been
far
better
with
thee
in
thy
Peace
and
Comforts
then
before
?
I
know
some
will
be
ready
to
say
,
That
may
be
from
Carnal
Pride
in
our
own
doing
or
suffering
.
I
answer
;
It
may
be
so
:
And
therefore
let
all
watch
against
that
.
But
I
am
certain
that
this
is
Gods
ordinary
dealing
with
his
people
,
and
therefore
we
may
ordinarily
expect
it
:
It
is
for
their
encouragement
in
faithful
duty
;
and
I
may
truly
say
,
for
their
Reward
,
when
himself
cals
that
a
Reward
which
he
gives
for
a
cup
of
water
.
Lay
well
to
heart
that
Example
of
Abraham
for
which
he
is
so
often
extolled
in
the
Scripture
,
viz.
his
readiness
to
sacrifice
his
only
Son
:
This
was
a
dear
Obedience
:
And
,
saith
God
,
Because
(
mark
Because
)
thou
hast
done
this
thing
,
in
blessing
I
will
bless
thee
,
&c.
David
would
not
offer
to
God
that
which
cost
him
nothing
,
2
Sam.
24.24
.
1
Chron.
21.24
.
God
will
have
the
best
of
your
hearts
,
the
best
of
your
labours
,
the
best
of
your
e●tates
,
the
best
of
all
,
or
he
will
not
accept
it
.
Abels
sacrifice
was
of
the
best
,
and
it
was
accepted
:
And
God
saith
to
Cain
,
If
thou
do
well
,
shalt
not
thou
be
accepted
?
Seeing
this
is
so
,
let
me
advise
you
;
Take
it
not
for
a
calamity
,
but
for
a
precious
advantage
,
when
God
cals
thee
to
a
hazardous
costly
service
,
which
is
like
to
cost
thee
much
of
thy
estate
,
to
cost
thee
the
loss
of
thy
chiefest
friends
,
the
loss
of
thy
credit
,
the
indignation
of
Great
ones
,
or
the
painfullest
diligence
and
trouble
of
body
:
Shift
it
not
off
,
but
take
this
opportunity
thankfully
,
lest
thou
never
have
such
another
for
the
clearing
of
thy
sincerity
,
and
the
obtaining
of
more
then
ordinary
Consolations
from
God
:
Thou
hast
now
a
Prize
in
thy
hand
for
spiritual
riches
,
if
thou
have
but
a
heart
to
improve
it
.
I
know
all
this
is
a
paradox
to
the
unbelieving
world
:
But
here
is
the
very
excellency
of
the
Christian
Religion
,
and
the
Glory
of
Faith
.
It
looks
for
its
greatest
spoyls
,
and
richest
prizes
from
its
Conquests
of
fleshly
Interests
:
It
is
not
only
able
to
do
it
,
but
it
expecteth
its
advancement
and
consolations
by
this
way
.
It
is
engaged
in
a
war
with
the
world
and
flesh
▪
and
in
this
war
it
plays
not
the
vapouring
fencer
,
that
seems
to
do
much
,
but
never
strikes
home
,
as
Hypocrites
and
carnal
worldly
Professors
do
:
but
he
lays
it
home
and
spares
not
,
as
one
that
knows
,
That
the
fleshes
ruine
must
be
his
Rising
,
and
the
fleshes
thriving
would
be
his
Ruine
.
In
these
things
the
true
Christian
alone
is
in
good
sadness
,
and
all
the
rest
of
the
world
but
in
jest
.
The
Lord
pity
poor
deluded
souls
!
You
may
see
by
this
one
thing
,
how
rare
a
thing
true
Christianity
is
among
the
Multitude
that
take
themselves
for
Christians
!
and
how
certain
therefore
it
is
that
few
shall
be
saved
!
Even
this
one
point
of
true
Mortification
,
and
self-denial
,
is
a
stranger
among
the
most
of
Professors
.
Oh
how
sad
a
testimony
of
it
are
the
actions
of
these
late
times
,
wherein
so
much
hath
been
done
for
self
,
and
safety
,
and
carnal
interests
,
and
so
little
for
Christ
!
yea
,
and
that
after
the
deepest
engagements
of
Mercies
and
Vows
that
ever
lay
on
a
people
in
the
world
:
Insomuch
that
through
the
just
judgement
of
God
,
they
are
now
given
up
to
doubt
,
whether
it
be
the
duty
of
Rulers
to
do
any
thing
as
Rulers
for
Christ
,
or
no
?
or
whether
they
should
not
let
Christ
alone
to
do
it
himself
?
Well
,
this
which
is
such
a
mysterie
to
the
unregenerate
world
,
is
a
thing
that
every
genuine
Christian
is
acquainted
with
:
for
they
that
are
Christs
have
crucified
the
flesh
,
with
the
affections
and
lusts
thereof
;
and
the
world
is
dead
to
them
,
and
they
to
the
world
,
Gal.
6.11
.
Take
this
counsel
therefore
in
all
the
several
cases
mentioned
in
the
Direction
:
1.
In
your
preventing
sin
,
and
maintaining
your
Innocency
,
if
you
cannot
do
it
without
denying
your
credit
,
and
exposing
your self
to
disgrace
;
or
without
the
loss
of
friends
,
or
a
breach
in
your
estate
,
do
it
nevertheless
:
Yea
,
if
it
would
cost
you
your
utter
ruine
in
the
world
,
thank
God
that
put
such
an
opportunity
into
your
hand
for
extraordinary
Consolations
:
For
ordinarily
the
Martyrs
Comforts
exceed
other
mens
,
as
much
as
their
burthen
of
duty
and
suffering
doth
.
Cyprian
is
fain
to
write
for
the
comfort
of
some
Christians
in
his
times
,
that
at
death
were
troubled
that
they
mist
of
their
hopes
of
Martyrdom
.
So
also
if
you
cannot
mortifie
any
lust
without
much
pinching
the
flesh
,
do
it
chearfully
;
for
the
dearer
the
victory
costeth
you
,
the
sweeter
will
be
the
issue
and
review
.
2.
The
same
counsel
I
give
you
also
in
your
rising
from
sin
.
It
is
the
sad
condition
of
those
that
yield
to
a
Temptation
,
and
once
put
their
foot
within
the
dores
of
Satan
,
that
they
ensnare
themselves
so
,
that
they
must
undergo
thrice
as
great
difficulties
to
draw
back
,
as
they
needed
to
have
done
before-hand
for
prevention
and
forbearance
.
Sin
unhappily
engageth
the
sinner
to
go
on
;
and
one
sin
doth
make
another
seem
necessary
.
O
how
hard
a
thing
is
it
for
him
that
wrong'd
another
by
stealing
,
deceit
,
over-reaching
in
bargaining
,
or
the
like
,
to
confess
his
fault
,
and
ask
him
forgiveness
,
and
to
the
utmost
of
his
ability
to
make
restitution
!
What
abundance
of
difficulties
will
be
in
the
way
?
It
will
likely
cost
him
the
loss
of
his
Credit
,
besides
the
breach
in
his
estate
,
and
perhaps
lay
him
open
to
the
rage
of
him
that
he
hath
wronged
.
Rather
he
will
be
drawn
to
cover
his
sin
with
a
Lye
,
or
at
least
by
Excuses
.
And
so
it
is
in
many
other
sins
.
Now
in
any
of
these
Cases
,
when
men
indulge
the
flesh
,
and
cannot
find
in
their
hearts
to
take
that
loss
or
shame
to
themselves
,
which
a
through-Repentance
doth
require
,
they
do
but
feed
the
troubles
of
their
soul
,
and
hide
their
wounds
and
sores
,
and
not
ease
them
.
Usually
such
persons
go
on
in
a
galled
,
unpeaceable
condition
,
and
reach
not
to
solid
Comfort
:
(
I
speak
only
of
those
to
whom
such
Confession
or
Restitution
is
a
duty
.
)
And
I
cannot
wonder
at
it
:
For
they
have
great
cause
to
question
the
truth
of
that
Repentance
,
and
consequently
the
soundness
of
that
heart
,
which
will
not
bring
them
to
a
self-denying
duty
,
nor
to
Gods
way
of
rising
from
their
sin
.
It
seems
at
present
the
interest
of
the
flesh
is
actually
predominant
,
when
no
Reason
or
Conviction
will
perswade
them
to
contradict
it
.
As
ever
you
would
have
sound
Comfort
then
in
such
a
Case
as
this
,
spare
not
the
flesh
.
When
you
have
sinned
,
you
must
rise
again
or
perish
.
If
you
cannot
rise
without
fasting
,
without
free
confessing
,
without
the
utter
shaming
of
your selves
,
without
restitution
;
never
stick
at
it
.
This
is
your
hour
of
Trial
:
O
yield
not
in
the
Conflict
.
The
dearer
the
Victory
costeth
you
,
the
greater
will
be
your
Peace
.
Try
it
;
and
if
you
find
it
not
so
,
I
am
mistaken
.
Yet
if
you
have
sinned
so
that
the
opening
of
it
may
more
discredit
the
Gospel
,
then
your
Confession
will
honour
it
,
and
yet
your
Conscience
is
unquiet
,
and
urgeth
you
to
confess
;
in
such
a
case
be
first
well
informed
,
and
proceed
warily
and
upon
deliberation
;
and
first
open
the
case
to
some
faithful
Minister
or
able
Christian
in
secret
,
that
you
may
have
good
advice
.
3.
The
same
counsel
also
would
I
give
you
in
the
performance
of
your
duty
.
A
Magistrate
is
convinced
he
must
punish
sinners
,
and
put
down
Ale-houses
,
and
be
true
to
every
Just
Cause
:
but
then
he
must
steel
his
face
against
all
mens
reproaches
,
and
the
solicitations
of
all
friends
.
A
Minister
is
convinced
that
he
must
teach
from
house
to
house
,
as
well
as
publickly
,
if
he
be
able
;
and
that
he
must
deal
plainly
with
sinners
according
to
their
conditions
;
yea
and
require
the
Church
to
avoyd
Communion
with
them
,
if
they
be
obstinate
in
evill
after
other
sufficient
means
:
But
then
he
shall
lose
the
Love
of
his
People
,
and
be
accounted
Proud
,
Precise
,
Rigid
,
Lordly
,
and
perhaps
lose
his
maintenance
.
Obey
God
now
;
and
the
dearer
it
costeth
you
,
the
more
Peace
and
Protection
,
and
the
larger
blessing
may
you
expect
from
God
:
For
you
do
(
as
it
were
)
oblige
God
the
more
to
stick
to
you
;
as
you
will
take
your self
obliged
to
own
,
and
bear
out
,
and
reward
those
that
hazard
state
,
and
credit
,
and
life
for
you
.
And
if
you
cannot
obey
God
in
such
a
Trial
,
it
is
a
sad
sign
of
a
false-hearted
Hypocrite
:
except
your
fall
be
only
in
a
temptation
,
from
which
you
rise
with
renewed
Repentance
and
Resolutions
,
which
will
conquer
for
the
time
to
come
.
As
Peter
,
who
being
left
to
himself
for
an
example
of
humane
frailty
,
and
that
Christ
might
have
no
friend
to
stick
by
him
when
he
suffered
for
our
sin
,
yet
presently
wept
bitterly
,
and
afterward
spent
his
strength
and
time
in
preaching
Christ
,
and
laid
down
his
life
in
Martyrdom
for
him
.
So
perhaps
many
a
poor
servant
,
or
hard
labourer
,
hath
scarce
any
time
except
the
Lords
day
to
Pray
or
Read
.
Let
such
pinch
the
flesh
a
little
the
more
(
so
they
do
not
overthrow
their
health
)
and
either
work
the
harder
,
or
fare
the
harder
,
or
be
cloathed
the
more
meanly
,
or
especially
break
a
little
of
their
sleep
,
that
they
may
find
some
time
for
these
duties
;
and
try
whether
the
Peace
and
Comfort
will
not
Recompence
it
.
Never
any
man
was
a
loser
for
God!
So
private
Christians
cannot
conscionably
discharge
the
great
plain
duty
of
Reproof
and
Exhortation
;
lovingly
,
yet
plainly
telling
their
friends
and
neighbours
of
their
sins
,
and
danger
,
and
duty
,
but
they
will
turn
friends
into
foes
,
and
possibly
set
all
the
Town
on
their
heads
.
But
is
it
a
Duty
,
or
is
it
not
?
If
it
be
,
then
trust
God
with
the
Issue
,
and
do
your
work
,
and
see
whether
he
will
suffer
you
to
be
losers
.
For
my
part
I
think
,
that
if
Christians
took
Gods
work
before
them
,
and
spared
the
flesh
less
,
and
trusted
themselves
and
all
to
Christ
alone
,
and
did
not
balk
all
the
troublesom
costly
part
of
Religion
,
and
that
which
most
crosseth
the
interest
of
the
flesh
;
it
would
be
more
ordinary
with
them
to
be
filled
with
the
joys
of
the
Holy
Ghost
,
and
walk
in
that
Peace
of
Conscience
which
is
a
Continual
Feast
;
and
to
have
such
full
and
frequent
views
both
of
the
sincerity
of
their
Evidencing
Graces
,
and
of
Gods
Reconciled
Face
,
as
would
banish
their
doubts
and
fears
,
and
be
a
greater
help
to
their
certainty
of
salvation
,
then
much
other
labour
doth
prove
.
If
you
flinch
not
the
fiery
furnace
,
you
shall
have
the
company
of
the
Son
of
God
in
it
.
If
you
flinch
not
the
Prison
and
Stocks
,
you
may
be
able
to
sing
as
Paul
and
Silas
did
.
If
you
refuse
not
to
be
stoned
with
Stephen
,
you
may
perhaps
see
Heaven
opened
as
he
did
.
If
you
think
these
Comforts
so
dear
bought
,
that
you
will
rather
venture
without
them
;
let
me
tell
you
,
you
may
take
your
course
,
but
the
end
will
convince
you
to
the
very
heart
,
of
the
folly
of
your
choyce
.
Never
then
complain
for
want
of
Comfort
;
remember
you
might
have
had
it
,
and
would
not
.
And
let
me
give
you
this
with
you
:
You
will
shortly
find
,
though
worldly
Pleasures
,
Riches
and
Honours
were
some
slight
salves
to
your
molested
Conscience
here
,
yet
there
will
no
cure
nor
ease
for
it
be
found
hereafter
:
Your
merry
hours
will
then
all
be
gone
,
and
your
worldly
Delights
forsake
you
in
Distress
:
but
these
solid
Comforts
which
you
judged
too
dear
,
would
have
ended
in
the
Everlasting
Joys
of
Glory
.
When
men
do
flinch
God
and
his
Truth
in
straits
,
and
juggle
with
their
Consciences
,
and
will
take
out
all
the
honourable
,
easy
,
cheap
part
of
the
work
of
Christ
,
and
make
a
Religion
of
that
by
it self
,
leaving
out
all
the
disgraceful
,
difficult
,
chargeable
,
self-denying
part
;
and
hereupon
call
themselves
Christians
,
and
make
a
great
shew
in
the
world
with
this
kind
of
Religiousness
,
and
take
themselves
injured
if
men
question
their
honesty
and
uprightness
in
the
faith
:
these
men
are
notorious
self-deceivers
,
meer
Hypocrites
;
and
in
plain
truth
,
this
is
the
very
true
description
by
which
damnable
Hypocrites
are
known
from
sound
Christians
.
The
Lord
open
mens
eyes
to
see
it
in
time
while
it
may
be
cured
.
Yea
,
and
the
nearer
any
true
Christian
doth
come
to
this
sin
,
the
more
doth
he
dis-oblige
God
,
and
quench
the
Spirit
of
Comfort
,
and
darken
his
own
Evidences
,
and
destroy
his
Peace
of
Conscience
,
and
create
unavoydable
Troubles
to
his
Spirit
,
and
estrangedness
betwixt
the
Lord
Jesus
and
his
own
soul
.
Avoyd
this
therefore
,
if
ever
you
will
have
Peace
.
DIRECTION
XXV
.
25.
My
next
Advice
shall
be
somewhat
near
of
kin
to
the
former
.
If
you
would
learn
the
most
expeditious
way
to
Peace
and
setled
Comfort
,
[
Study
well
the
Art
of
Doing
Good
:
&
let
it
be
your
every-days
contrivance
,
care
and
business
,
how
you
may
lay
out
all
that
God
hath
trusted
you
with
,
to
the
greatest
pleasing
of
God
,
and
to
your
most
comfortable
account
.
]
STill
remember
(
lest
any
Antinomian
should
tell
you
that
this
savours
of
Popery
,
and
trusting
for
Peace
to
our
own
Works
.
)
1.
That
you
must
not
think
of
giving
any
of
Christs
honour
or
office
to
your
best
works
.
You
must
not
dream
that
they
can
do
any
thing
to
the
satisfaction
of
Gods
Justice
for
your
sins
:
nor
that
they
have
any
proper
Merit
in
them
,
so
as
for
their
worth
to
oblige
God
to
Reward
you
:
nor
that
you
must
bring
them
as
a
Price
to
purchase
Christ
and
Heaven
:
nor
that
you
have
any
Righteousness
or
Worthiness
in
your self
and
Works
,
which
the
Law
of
Works
will
so
denominate
or
own
.
But
onely
you
must
give
Obedience
its
due
under
Christ
;
and
so
you
honour
Christ
himself
,
when
those
that
detract
from
Obedience
to
him
,
do
dishonour
him
:
and
you
must
have
an
Evangelical
Worthiness
and
Righteousness
(
so
called
many
and
many
times
over
in
the
Gospel
)
which
partly
consisteth
in
the
sincerity
of
your
Obedience
and
Good
Works
;
as
the
condition
of
continuing
your
state
of
Justification
,
and
right
to
eternal
Life
.
2.
Remember
I
have
given
you
many
Arguments
before
,
to
prove
that
you
may
take
Comfort
from
your
Good
Works
,
and
Gracious
Actions
.
3.
If
any
further
Objections
should
be
made
against
this
,
read
considerately
and
believingly
Math.
25.
and
Math.
5.
and
7.
Chapters
throughout
,
or
the
former
onely
;
and
I
doubt
not
but
you
will
be
fully
resolved
.
But
to
the
work
.
Those
men
that
study
no
other
Obedience
●hen
onely
to
do
no
(
positive
)
harm
,
are
so
●ar
from
true
Comfort
,
that
they
have
yet
no
●rue
Christianity
;
I
mean
,
such
as
will
be
sa●ing
to
them
.
Doing
Good
is
a
high
part
of
a
Christians
obedience
,
and
must
be
the
chief
part
of
his
life
.
The
Heathen
could
tell
him
that
askt
him
,
How
men
might
be
like
to
God
?
That
one
way
was
,
To
do
good
to
all
.
This
is
beyond
our
power
,
being
proper
to
God
the
Universal
Good
,
whose
Mercy
is
over
all
his
Works
.
But
our
Goodness
must
be
Communicative
,
if
we
will
be
like
God
,
and
it
must
be
extended
and
diffused
as
far
as
we
can
.
The
Apostles
charge
is
plain
,
and
we
must
obey
it
if
we
will
have
Peace
.
Gal.
6.10
.
While
you
have
time
,
Do
good
to
all
men
,
but
especially
to
them
of
the
houshold
of
faith
.
Isa.
1.16
,
17.
Cease
to
do
evil
,
learn
to
do
well
,
seek
judgement
▪
relieve
the
oppressed
,
judge
the
fatherless
,
plead
for
the
widow
:
Come
now
and
let
us
reason
together
,
saith
the
Lord
;
though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
;
though
they
be
red
like
Crimson
,
they
shall
be
as
wool
.
]
Heb.
13.16
.
To
Do
Good
,
and
to
communicate
,
forget
not
;
for
with
such
sacrifices
God
is
well
pleased
.
]
1
Tim.
6.17
,
18
,
19.
Charge
them
that
be
rich
in
this
world
,
that
they
be
not
high-minded
,
nor
trust
in
uncertain
riches
,
but
in
the
living
God
,
who
giveth
us
richly
all
things
to
enjoy
:
That
they
Do
Good
,
that
they
be
rich
in
Good
Works
,
ready
to
distribute
▪
willing
to
communicate
,
laying
up
in
store
for
themselves
a
good
foundation
against
the
time
to
come
,
that
they
may
lay
hold
on
eternal
life
.
]
See
Luk.
6.33
,
34
,
35
,
Mar.
14.7
.
Math.
5.44
.
1
Pet.
3.11
.
Jam.
4.17
.
Psal.
34.14
.
&
37.27
.
&
36.3
.
&
37.3
.
Trust
in
the
Lord
,
and
Do
Good
.
]
Gen
▪
4.7
.
If
thou
Do
Well
,
shalt
thou
not
be
Accepted
?
but
if
thou
do
Evil
,
sin
lieth
at
the
dore
.
]
Act.
10.3
,
4.34
,
35.
Cornelius
,
thy
Prayers
and
thine
Alms
are
come
up
for
a
Memorial
before
God
.
]
35.
[
In
every
Nation
he
that
feareth
God
,
and
worketh
Righteousness
,
is
Accepted
of
him
.
]
Rom.
6.16
.
Know
ye
not
that
to
whom
ye
yield
your selves
servants
to
obey
,
his
servants
ye
are
to
whom
ye
obey
?
whether
of
sin
unto
death
,
or
of
Obedience
unto
Righteousness
?
]
13.
Yield
your selves
unto
God
as
those
that
are
alive
from
the
dead
,
and
your
members
as
Instruments
of
Righteousness
unto
God
.
]
Mat.
5.16
.
Act.
9.36
.
Eph.
2.10
.
We
are
created
in
Christ
Jesus
to
Good
Works
,
which
God
hath
ordained
that
we
should
walk
in
them
.
]
1
Tim.
2.10
.
&
5.10
.
&
5.25
.
2
Tim.
3.17
.
Tit.
2.7
.
&
3.8.14
.
&
2.14
.
He
redeemed
us
from
all
iniquity
,
that
he
might
purifie
to
himself
a
peculiar
people
,
zealous
of
Good
Works
.
]
1
Pet.
2.12
.
Heb.
10.24
.
Let
us
consider
one
another
,
to
Provoke
to
Love
and
to
Good
Works
.
]
What
a
multitude
of
such
passages
may
you
find
in
Scripture
?
You
see
then
how
great
a
part
of
your
Calling
and
Religion
consisteth
in
Doing
Good
.
Now
it
is
not
enough
to
make
this
your
care
now
and
then
,
or
do
Good
when
it
fals
in
your
way
but
you
must
study
it
,
or
it
will
not
be
well
done
.
You
must
study
which
are
Good
Works
;
and
which
are
they
that
you
are
called
to
:
and
which
are
the
best
Works
,
and
to
be
preferred
,
that
you
choose
not
a
less
instead
of
a
greater
.
God
looks
to
be
served
with
the
best
.
You
must
study
for
opportunities
of
Doing
Good
,
and
of
the
means
of
succeeding
and
accomplishing
it
;
and
for
the
removing
of
Impediments
;
and
for
the
overcoming
of
disswasives
,
and
withdrawing
Temptations
.
You
must
know
what
Talents
God
hath
entrusted
you
with
,
and
those
you
must
study
to
do
Good
with
.
Whether
it
be
Time
,
or
Interest
in
men
,
or
opportunity
,
or
Riches
,
or
Credit
,
or
Authority
,
or
Gifts
of
mind
,
or
of
body
:
If
you
have
not
one
,
you
have
another
,
and
some
have
all
.
This
therefore
is
the
thing
that
I
would
perswade
you
to
:
Take
your self
for
Gods
Steward
:
Remember
the
time
when
it
will
be
said
to
you
[
Give
account
of
thy
Stewardship
;
thou
shalt
be
no
longer
Steward
]
Let
it
be
your
every-days
contrivance
,
how
to
lay
out
your
Gifts
,
Time
,
Strength
,
Riches
or
Interest
,
to
your
Masters
use
.
Think
which
way
you
may
do
most
,
first
,
to
Promote
the
Gospel
,
and
the
Publique
Good
of
the
Church
:
and
then
,
which
way
you
may
help
towards
the
saving
of
particular
mens
souls
;
and
then
which
way
you
may
better
the
Commonwealth
;
and
how
you
may
do
good
to
mens
bodies
;
beginning
with
your
own
,
and
those
of
your
family
,
but
extending
your
help
as
much
further
as
you
are
able
.
Ask
your self
every
morning
,
Which
way
may
I
this
day
most
further
my
Masters
business
,
and
the
Good
of
men
?
Ask
your self
every
night
,
What
Good
have
I
done
to
day
?
And
labour
as
much
as
may
be
,
to
be
Instruments
of
some
great
and
standing
Good
,
and
of
some
Publick
and
Universal
Good
;
that
you
may
look
behind
you
at
the
years
end
,
and
at
your
lives
end
,
and
see
the
Good
that
you
have
done
.
A
piece
of
bread
is
soon
eaten
,
and
a
peny
or
a
shilling
is
soon
spent
:
But
if
you
could
win
a
Soul
to
God
from
sin
,
that
would
be
a
visible
everlasting
Good
:
If
you
could
be
Instruments
of
setting
up
a
Godly
Minister
in
a
Congregation
that
want
,
the
everlasting
Good
of
many
Souls
might
in
part
be
ascribed
to
you
:
If
you
could
help
to
heal
and
unite
a
Divided
Church
,
you
might
more
rejoyce
to
look
back
on
the
fruits
of
your
labour
,
then
any
Physician
may
Rejoyce
to
see
his
poor
Patient
recovered
to
health
.
I
have
told
Rich
men
in
another
Book
,
what
opportunities
they
have
to
do
Good
if
they
had
hearts
:
How
easy
were
it
with
them
to
refresh
mens
bodies
,
and
to
do
very
much
for
the
saving
of
souls
!
To
relieve
the
poor
;
to
set
their
Children
to
trades
;
to
ease
the
oppressed
.
How
easy
to
maintain
two
or
three
poor
Scholars
at
the
Universities
for
the
service
of
the
Church
?
But
I
hear
but
of
few
that
do
ever
the
more
in
it
,
except
three
or
four
of
my
friends
in
these
parts
.
Let
me
further
tell
you
,
God
doth
not
leave
it
to
them
as
an
indifferent
thing
.
Math.
25.
They
must
feed
Christ
in
the
poor
,
or
else
starve
in
Hell
themselves
:
They
must
cloath
naked
Christ
in
the
poor
,
or
be
laid
naked
to
his
fiery
indignation
for
ever
.
How
much
more
diligently
then
must
they
help
mens
souls
,
and
the
Church
of
Christ
,
as
the
need
is
greater
,
and
the
work
better
▪
Oh
the
blinding
power
of
Riches
!
O
the
easiness
of
mans
heart
to
be
deluded
!
Do
Rich
men
never
think
to
lie
rotting
in
the
dust
?
do
they
never
think
that
they
must
be
accountable
for
all
their
Riches
?
and
for
all
their
Time
,
and
Power
,
and
Interests
?
Do
they
not
know
that
it
will
comfort
them
more
at
Death
&
Judgement
,
to
hear
in
their
reckoning
,
Item
so
much
given
to
such
&
such
Poor
?
so
much
to
promote
the
Gospel
?
so
much
to
maintain
poor
Scholars
while
they
study
to
prepare
themselves
for
the
Ministry
?
&c.
then
to
hear
,
so
much
in
such
a
Feast
?
to
entertain
such
Gallants
?
to
please
such
Noble
friends
?
so
much
at
dice
,
at
cards
,
at
horse-races
,
at
cock-fights
?
so
much
in
excess
of
Apparel
?
and
the
rest
to
leave
my
Posterity
in
the
like
pomp
?
Do
they
not
know
that
it
will
comfort
them
more
to
hear
then
of
their
time
spent
in
Reading
Scripture
,
secret
and
open
Prayer
,
Instructing
and
examining
their
Children
and
Servants
;
going
to
their
poor
Neighbours
houses
to
see
what
they
want
,
and
to
perswade
them
to
godliness
;
and
in
being
examples
of
eminent
holiness
to
all
;
and
in
suppressing
Vice
,
and
doing
Justice
;
then
to
hear
of
so
much
time
spent
in
Vain
Recreations
,
Visits
,
Luxuries
and
Idleness
?
O
deep
Unbelief
and
hardness
of
heart
,
that
makes
Gentlemen
that
they
tremble
not
to
think
of
this
Reckoning
:
Well
,
let
me
tell
both
them
and
all
men
,
that
if
they
knew
but
either
that
undispensable
duty
of
Doing
Good
,
that
lieth
on
them
,
or
how
necessary
and
sure
a
way
(
in
subordination
to
Christ
)
this
act
of
Doing
Good
is
for
the
souls
Peace
and
consolation
,
they
would
study
it
better
,
and
practice
it
more
faithfully
then
now
they
do
:
They
would
then
be
glad
of
an
opportunity
to
do
Good
,
for
their
own
Gain
,
as
well
as
for
Gods
honour
,
and
for
the
love
of
Good
it self
.
They
would
know
that
lending
to
the
Lord
is
the
onely
thriving
Usury
;
and
that
no
part
of
all
their
Time
,
Riches
,
Interest
in
men
,
Power
or
Honours
will
be
then
comfortable
to
them
,
but
that
which
was
laid
out
for
God
;
And
they
will
one
day
find
,
that
God
will
not
take
up
with
the
scraps
of
their
Time
and
Riches
which
their
flesh
can
spare
;
but
he
will
be
first
served
,
even
before
all
comers
,
and
that
with
the
best
,
or
he
will
take
them
for
no
servants
of
his
.
This
is
true
,
and
you
'l
find
it
so
,
whether
you
will
now
believe
it
or
no.
And
because
it
is
possible
these
lines
may
fall
into
the
hands
of
some
of
the
Rulers
of
this
Commonwealth
,
let
me
here
mind
them
of
two
weighty
things
.
1.
What
opportunities
of
Doing
very
great
Good
hath
been
long
in
their
hands
?
and
how
great
an
account
of
it
they
have
to
make
.
It
hath
been
long
in
their
power
to
have
done
much
to
the
Reconciling
of
our
Differences
,
and
healing
our
Divisions
,
by
setting
Divines
a
work
of
different
Judgements
to
find
out
a
temperament
for
Accommodation
.
It
hath
long
been
in
their
power
to
have
done
much
towards
the
supply
of
all
the
dark
Congregations
in
England
and
Wales
,
with
competently
able
,
sound
and
faithful
Teachers
!
We
have
many
Congregations
that
do
contain
three
thousand
,
five
thousand
,
or
ten
thousand
souls
,
that
have
but
one
or
two
Ministers
,
that
cannot
possibly
do
the
tenth
part
of
the
Ministerial
work
of
Private
oversight
;
and
so
poor
souls
must
be
neglected
,
let
Ministers
be
never
so
able
or
painful
:
We
have
divers
Godly
Private
Christians
of
so
much
understanding
as
to
be
capable
of
helping
us
as
Officers
in
our
Churches
:
but
they
are
all
so
poor
that
they
are
not
able
to
spare
one
hour
in
a
day
or
two
from
their
labour
,
much
less
to
give
up
themselves
to
the
work
:
How
many
a
Congregation
is
in
the
same
Case
?
Nothing
almost
is
wanting
to
us
to
have
set
our
Congregations
in
the
order
of
Christ
,
and
done
this
great
work
of
Reformation
which
there
is
so
much
talking
of
,
so
much
as
want
of
Maintenance
for
a
Competent
Number
of
Ministers
or
Elders
to
attend
the
work
.
I
am
sure
in
great
Congregations
this
is
the
Case
,
and
a
sore
that
no
other
means
will
remedy
.
Was
it
never
in
the
power
of
our
Rulers
to
have
helpt
us
here
?
Was
nothing
sold
for
other
uses
,
that
was
once
Devoted
and
Dedicated
to
God
,
and
might
have
helpt
us
in
this
our
miserable
distress
?
Were
our
Churches
able
to
maintain
their
own
Officers
,
our
Case
were
more
tolerable
:
but
when
a
Congregation
that
wants
six
,
or
seven
,
or
ten
,
is
not
able
to
maintain
one
,
it
is
hard
.
2.
The
second
thing
that
I
would
mind
our
Rulers
of
,
is
,
What
mortal
Enemies
those
men
are
to
their
souls
,
that
would
perswade
them
that
they
must
not
,
as
Rulers
,
Do
Good
to
the
souls
of
men
,
and
to
the
Church
as
such
;
nor
further
the
Reformation
,
nor
propagate
the
Gospel
,
nor
stablish
Christs
orders
in
the
Churches
of
their
Country
,
any
otherwise
then
by
a
common
maintaining
the
Peace
and
Liberties
of
all
.
What
doctrine
could
more
desperately
undo
you
if
entertained
?
If
you
be
once
perswaded
that
it
belongs
not
to
you
to
Do
Good
,
and
the
Greatest
Good
,
to
which
all
your
successes
have
but
made
way
,
then
all
the
Comfort
,
the
Blessing
and
Reward
is
lost
:
And
consequently
all
the
Glorious
preparative
successes
,
as
to
you
,
are
lost
:
If
once
you
take
your selves
to
have
nothing
to
do
as
Rulers
for
Christ
,
you
cannot
promise
your selves
that
Christ
will
have
any
thing
to
do
for
you
as
Rulers
in
a
way
of
Mercy
:
This
Mr.
Owen
hath
lately
told
you
in
his
Sermon
,
Oct.
13.
The
God
of
Heaven
forbid
,
that
ever
all
the
Devils
in
Hell
,
the
Jesuits
at
Rome
,
or
the
seduced
souls
in
England
,
should
be
able
to
perswade
the
Rulers
of
this
Land
,
who
are
so
deeply
bound
to
God
by
Vows
,
Mercies
,
Professions
,
and
high
expences
of
treasure
and
blood
,
to
Reform
his
Church
,
and
propagate
his
Gospel
;
that
now
after
all
this
it
belongeth
not
to
them
,
but
they
must
as
Rulers
be
no
more
for
Christ
the●
for
Mahomet
:
But
if
ever
it
should
prove
the
sad
case
of
England
to
have
such
Rulers
(
which
I
strongly
hope
will
never
be
)
if
my
Prognosti●ks
fail
not
,
this
will
be
their
fate
:
The
Lord
Jesus
will
forsake
them
,
as
they
have
forsaken
him
,
&
the
Prayers
of
his
Saints
will
be
fully
turned
against
them
;
and
his
Elect
shall
cry
to
him
night
and
day
,
till
he
avenge
them
speedily
,
by
making
these
his
enemies
to
l●ck
the
dust
,
and
dashing
them
in
pieces
like
a
Potters
vessel
,
because
they
would
not
that
he
should
reign
over
them
:
And
then
they
shall
know
whether
Christ
be
not
King
of
Kings
,
and
Lord
of
Lords
.
Perhaps
you
may
think
I
Digress
from
the
matter
in
hand
:
But
as
long
as
I
speak
but
for
my
Lord
Christ
,
and
for
Doing
Good
,
I
cannot
think
that
I
am
quite
out
of
my
way
.
But
to
return
nearer
to
those
for
whose
sakes
I
chiefly
write
:
This
is
that
sum
of
my
advice
:
Study
with
all
the
understanding
you
have
,
how
to
do
as
much
Good
while
you
have
time
as
possibly
you
can
,
and
you
shall
find
that
(
without
any
Popish
or
Pharisaical
self-confidence
)
to
be
the
most
excellent
art
for
obtaining
spiritual
Peace
,
and
a
large
measure
of
comfort
from
Christ
.
To
that
end
use
seriously
and
daily
to
bethink
your self
,
What
way
of
expending
your
Time
and
Wealth
,
and
all
your
Talents
,
will
be
most
comfortable
for
you
to
hear
of
,
and
review
at
Judgement
?
and
take
that
as
the
way
most
comfortable
now
.
Onely
consult
not
with
flesh
and
blood
:
make
not
your
flesh
of
your
counsel
in
this
work
:
but
take
it
for
your
enemy
:
expect
its
violent
unwearied
opposition
:
But
regard
not
any
of
its
clamours
or
repinings
:
But
know
,
as
I
said
before
,
that
your
truest
spiritual
comforts
are
a
Prize
that
must
be
won
upon
the
conquest
of
the
flesh
.
I
will
only
add
to
this
the
words
of
Blessed
Dr.
Sibs
(
a
man
that
was
no
enemy
to
Free
Grace
,
nor
unjust
Patron
of
mans
Works
)
in
his
Preface
to
his
Souls
Conflict
;
Christ
is
first
a
King
of
Righteousness
,
and
then
of
Peace
:
The
Righteousness
that
he
works
by
his
Spirit
brings
a
Peace
of
sanctification
:
whereby
though
we
are
not
freed
from
sin
,
yet
we
are
enabled
to
combat
with
it
,
and
to
get
the
victory
over
it
.
Some
Degree
of
Comfort
follows
every
Good
Action
,
as
heat
accompanies
fire
,
and
as
beams
and
influences
issue
from
the
Sun
:
Which
is
so
true
,
that
very
Heathens
upon
the
discharge
of
a
good
Conscience
,
have
found
Comfort
and
Peace
answerable
:
this
is
a
Reward
before
our
Reward
Again
,
In
watchfulness
and
diligence
we
sooner
meet
with
Comfort
then
in
idle
Complaining
.
Again
,
Pag.
44
,
45.
An
unimployed
life
is
a
burthen
to
it self
.
God
is
a
pure
act
:
always
Working
:
always
Doing
:
and
the
nearer
our
soul
comes
to
God
,
the
more
it
is
in
action
,
and
the
freer
from
disquiet
.
Men
experimentally
feel
that
Comfort
in
Doing
that
which
belongs
unto
them
,
which
before
they
longed
for
and
went
without
.
And
in
his
Preface
to
the
Bruised
Reed
;
There
is
no
more
Comfort
to
be
expected
from
Christ
then
there
is
Care
to
Please
him
.
Otherwise
to
make
him
an
A
better
of
a
lawless
and
a
loose
life
,
is
to
transform
him
into
a
phancy
;
nay
into
the
likeness
of
him
whose
works
he
came
to
destroy
,
which
is
the
most
detestable
Idolatry
of
all
.
One
way
whereby
the
Spirit
of
Christ
prevaileth
in
his
,
is
to
preserve
them
from
such
thoughts
:
Yet
we
see
,
People
will
frame
a
Divinity
to
themselves
,
pleasing
to
the
flesh
,
sutable
to
their
own
ends
,
which
being
vain
in
the
substance
,
will
prove
likewise
vain
in
the
fruit
,
and
a
building
upon
the
sands
.
So
far
Dr.
Sibs
.
It
seems
there
were
Libertines
and
Antinomians
then
:
and
will
be
as
long
as
there
are
any
carnal
unsanctified
Professors
.
DIRECTION
XXVI
.
26.
Having
led
you
thus
far
towards
a
setled
Peace
,
my
next
Direction
shall
contain
a
Necessary
Caution
,
lest
you
run
as
far
into
the
contrary
extreme
,
viz.
Take
heed
that
you
neither
trouble
your
own
soul
with
needless
scruples
;
about
matters
of
doctrine
,
of
duty
,
or
of
sin
,
or
about
your
own
Condition
:
Nor
yet
that
you
do
not
make
your self
more
work
then
God
hath
made
you
,
by
feigning
things
unlawful
which
God
hath
not
forbidden
,
or
by
placing
your
Religion
in
Will-worship
,
or
in
an
over-curious
insisting
on
Circumstantials
,
or
an
over-rigorous
dealing
with
your
Body
.
THis
is
but
the
Exposition
of
Solomons
,
Be
not
Over-wise
,
and
be
not
Righteous
●vermuch
,
Eccl.
7.16
.
A
man
cannot
serve
God
too
much
;
formally
and
strictly
considering
his
service
:
much
less
Love
him
too
much
.
But
we
may
do
too
much
Materially
intending
thereby
to
serve
God
;
which
though
it
be
not
true
Righteousness
,
yet
being
Intended
for
Righteousness
,
and
done
as
a
service
of
God
,
or
Obedience
to
him
,
is
here
called
Over-much-Righteousness
.
I
know
it
is
stark
madness
in
the
prophane
secure
World
to
think
that
the
doing
of
no
more
then
God
hath
commanded
us
,
is
Doing
too
much
,
or
More
then
needs
;
as
if
God
had
bid
us
do
more
then
needs
,
or
had
made
such
Laws
as
few
of
the
foolish
Rulers
on
earth
would
make
:
This
is
plainly
to
Blaspheme
the
Most
High
▪
by
denying
his
Wisdom
and
his
Goodness
,
and
his
Just
Government
of
the
World
:
and
to
Blaspheme
his
holy
Laws
,
as
if
they
were
too
strict
,
precise
,
and
made
us
more
to
do
then
needs
:
and
to
reproach
his
sweet
and
holy
ways
,
as
if
they
were
grievous
,
intolerable
and
unnecessary
.
Much
more
is
their
Madness
,
in
charging
the
Godly
with
being
too
Pure
,
and
too
Precise
,
and
making
too
great
a
stir
for
Heaven
,
and
that
meerly
for
their
Godliness
and
Obedience
,
when
,
alas
,
the
best
do
fall
so
far
short
of
what
Gods
Word
and
the
necessity
of
their
own
souls
do
require
,
that
their
Consciences
do
more
grievously
accuse
them
of
Negligence
,
then
the
barking
World
doth
of
being
too
precise
and
diligent
:
And
yet
more
mad
are
the
World
,
to
lay
out
so
much
Time
,
and
Care
,
and
Labour
for
Earthly
Vanities
,
and
to
provide
for
their
contemptible
bodies
for
a
little
while
,
and
in
the
mean
time
to
think
that
Heaven
and
their
Everlasting
Happiness
there
,
and
the
escaping
of
everlasting
damnation
in
Hell
,
are
Matters
not
worth
so
much
ado
,
but
may
be
had
with
a
few
cold
wishes
,
and
that
it
s
but
folly
to
do
so
much
for
it
as
the
Godly
do
:
That
no
labour
should
be
thought
too
much
for
the
World
,
the
Flesh
and
the
Devil
,
and
every
little
is
enough
for
God
.
And
that
these
wretched
souls
are
so
blinded
by
their
own
lusts
,
and
so
bewitched
by
the
Devil
into
an
utter
Ignorance
of
their
own
hearts
,
that
they
verily
think
,
and
will
stand
in
it
,
that
for
all
this
They
Love
God
above
all
,
and
love
Heavenly
things
better
then
Earthly
,
and
therefore
shall
be
saved
.
But
yet
Extremes
there
are
in
the
service
of
God
,
which
all
wise
Christians
must
labour
to
avoyd
.
It
is
a
very
great
Question
among
Divines
,
Whether
the
common
rule
in
Ethicks
,
That
Virtue
is
ever
in
the
middle
between
two
extremes
,
be
sound
,
as
to
Christian
Virtues
:
Amesius
saith
,
No.
The
Case
is
not
very
hard
,
I
think
,
to
be
resolved
,
if
you
will
but
use
these
three
Distinctions
.
1.
Between
the
Acts
of
the
meer
Rational
faculties
,
Understanding
and
Will
,
called
,
Elicite
Acts
;
and
the
Acts
of
the
Inferiour
faculties
of
soul
and
body
,
called
,
Imperate
Acts.
2.
Between
the
Acts
that
are
About
the
End
immediatly
,
and
those
that
are
About
the
Means
.
3.
Between
the
Intension
of
an
Act
,
and
the
Objective-Extension
,
and
Comparison
of
Object
with
Object
.
And
so
I
say
:
1.
The
End
(
that
is
,
God
and
Salvation
)
cannot
be
too
fully
Known
,
or
too
much
Loved
,
with
a
pure
Rational
Love
of
Complacency
,
nor
too
much
sought
by
the
Acts
of
the
soul
as
purely
Rational
:
For
the
End
being
loved
and
sought
for
it self
,
and
being
of
Infinite
Goodness
,
must
be
loved
and
sought
without
Measure
or
Limitation
,
it
being
Impossible
here
to
exceed
.
Prop.
2.
The
Means
,
while
they
are
not
mis-apprehended
,
but
taken
as
Means
,
and
Materially
well
understood
,
cannot
be
too
clearly
discerned
,
nor
too
Rightly
chosen
,
nor
too
Resolutely
prosecuted
.
Prop.
3.
It
is
too
possible
to
mis-apprehend
the
Means
,
and
to
place
them
instead
of
the
End
,
and
so
to
Over-love
them
.
Prop.
4.
The
Nature
of
all
the
Means
consisteth
in
a
Middle
or
Mean
betwixt
two
Extreams
,
materially
:
both
which
Extreams
are
sin
:
so
that
it
is
possible
to
over-do
about
all
the
Means
,
as
to
the
Matter
of
them
,
and
the
Extent
of
our
acts
.
Though
we
cannot
Love
God
too
much
,
yet
it
is
possible
to
Preach
,
Hear
,
Pray
,
Read
,
Meditate
,
Confer
of
Good
too
much
:
For
one
Duty
may
shut
out
another
;
and
a
greater
may
be
neglected
by
our
over-doing
in
a
lesser
:
which
was
the
Pharisees
sin
in
Sabbath-Resting
.
5.
If
we
be
never
so
right
in
the
extension
of
our
Acts
,
yet
we
may
go
too
far
in
the
Intension
of
the
Imperate
Acts
or
Passions
of
the
soul
,
and
that
both
on
the
Means
and
End
:
Though
the
pure
Acts
of
Knowing
or
Willing
cannot
be
too
great
towards
God
and
Salvation
,
yet
the
Passions
and
Acts
commonly
called
Sensitive
,
may
.
A
man
may
Think
on
God
not
onely
too
much
(
as
to
exclude
other
necessary
thoughts
)
but
too
Intensly
:
and
Love
and
Desire
too
Passionately
:
For
there
is
a
Degree
of
Thinking
or
Meditating
,
and
of
Passionate
Love
and
Desire
,
which
the
brain
cannot
bear
,
but
it
will
cause
Madness
,
and
quite
overthrow
the
use
of
Reason
,
by
overstretching
the
organs
,
or
by
the
extreme
turbulency
of
the
agitated
spirits
.
Yet
I
never
knew
the
man
,
nor
ever
shall
do
I
think
,
that
was
ever
guilty
of
one
of
these
excesses
,
that
is
,
of
Loving
or
Desiring
God
so
Passionately
as
to
distract
him
:
But
I
have
often
known
weak-headed
people
(
that
be
not
able
to
order
their
thoughts
)
and
many
Melancholy
People
▪
Guilty
of
the
other
;
that
is
,
of
thinking
too
much
and
too
seriously
and
intensly
on
Good
and
Holy
things
,
whereby
they
have
overthrown
their
Reason
and
been
distracted
.
And
here
I
would
give
all
such
weak-headed
Melancholy
persons
this
warning
,
That
whereas
in
my
Book
of
Rest
,
I
so
much
press
a
constant
course
of
Heavenly
Meditation
,
I
do
intend
it
onely
for
sound
heads
,
and
not
for
the
Melancholy
that
have
weak
heads
,
and
are
unable
to
bear
it
.
That
may
be
their
sin
,
which
to
others
is
a
very
great
duty
:
While
they
think
to
do
that
which
they
cannot
do
,
they
will
but
disable
themselves
for
that
which
they
can
do
.
I
would
therefore
advise
those
Melancholy
persons
whose
minds
are
so
troubled
,
and
heads
weakned
,
that
they
are
in
danger
of
overthrowing
their
Understandings
(
which
usually
begins
in
multitudes
of
scruples
,
and
restlesness
of
mind
,
and
continual
fears
,
and
blasphemous
temptations
:
where
it
begins
with
these
,
distraction
is
at
hand
,
if
not
prevented
)
that
they
forbear
Meditation
,
as
being
no
duty
to
them
,
though
it
be
to
others
;
and
instead
of
it
be
the
more
in
those
duties
which
they
are
fit
for
:
especially
Conference
with
Judicious
Christians
,
and
Chearful
and
Thankful
acknowledgement
of
Gods
Mercies
.
And
thus
have
I
shewed
you
,
how
far
we
may
possibly
exceed
in
Gods
service
:
Let
me
now
a
little
apply
it
.
It
hath
ever
been
the
Devils
Policy
to
begin
in
perswading
men
to
Worldlyness
,
Flesh-pleasing
,
Security
and
Presumption
,
and
utter
Neglect
of
God
and
their
souls
,
or
at
least
preferring
their
bodies
and
worldly
things
:
and
by
this
means
he
destroyeth
the
world
.
But
where
this
will
not
take
,
but
God
awaketh
men
effectually
,
and
casteth
out
the
sleepy
Devil
,
usually
he
fils
mens
heads
with
needless
scruples
,
and
next
setteth
them
on
a
Religion
not
commanded
,
and
would
make
poor
souls
believe
they
do
Nothing
,
if
they
do
not
more
then
God
hath
commanded
them
.
When
the
Devil
hath
no
other
way
left
to
destroy
Religion
and
Godliness
,
he
will
pretend
to
be
Religious
and
Godly
himself
:
and
then
he
is
always
over-religious
and
over-godly
in
his
Materials
.
All
over-doing
in
Gods
work
is
undoing
.
And
who
ever
you
meet
with
that
would
Over-do
,
suspect
him
to
be
either
a
subtil
destroying
enemy
,
or
one
deluded
by
the
destroyer
.
O
what
a
Tragedy
could
I
here
shew
you
of
the
Devils
acting
!
and
what
a
Mysterie
in
the
Hellish
Art
of
Deceiving
could
I
open
to
you
!
And
shall
I
keep
the
Devils
counsel
?
No.
O
that
God
would
open
the
eyes
of
his
poor
desolate
Churches
at
l●st
to
see
it
!
The
Lord
Jesus
in
Wisdom
and
tender
Mercy
,
establisheth
a
Law
of
Grace
,
and
Rule
of
Life
,
Pure
and
Perfect
,
but
simple
and
plain
;
laying
the
Condition
of
mans
salvation
more
in
the
Honesty
of
the
Believing
Heart
,
then
in
the
strength
of
Wit
,
and
subtilty
of
a
Knowing
Head
.
He
comprized
the
Truths
which
were
of
Necessity
to
salvation
in
a
Narrow
room
:
So
that
the
Christian
Faith
was
a
matter
of
great
plainness
and
simplicity
.
As
long
as
Christians
were
such
,
and
held
to
this
,
the
Gospel
rode
in
Triumph
through
the
world
,
and
an
Omnipotency
of
the
Spirit
accompanied
it
,
bearing
down
all
before
it
.
Princes
and
Scepters
stoopt
:
subtil
Philosophy
was
non-plust
;
and
all
useful
Sciences
came
down
,
and
acknowledged
themselves
Servants
,
and
took
their
places
,
and
were
well
contented
to
attend
the
pleasure
of
Christ
;
As
Mr.
Herbert
saith
in
his
Church
Militant
:
Religion
thence
fled
into
Greece
,
where
Arts
Gave
her
the
highest
place
in
all
mens
hearts
:
Learning
was
pos'd
:
Philosophy
was
set
;
Sophisters
taken
in
a
Fishers
Net
.
Plato
and
Aristotle
were
at
a
loss
,
And
wheel'd
about
again
to
spell
Christs
Cross
.
Prayers
chas't
Syllogisms
into
their
den
,
And
Ergo
was
transform'd
into
Amen
.
The
Serpent
envying
this
Happiness
of
the
Church
,
hath
no
way
to
undo
us
,
but
by
drawing
us
from
our
Christian
simplicity
.
By
the
occasion
of
Hereticks
quarrels
and
errours
,
the
Serpent
steps
in
,
and
will
needs
be
a
spirit
of
Zeal
in
the
Church
;
and
he
will
so
Over-do
against
Hereticks
,
that
he
perswades
them
,
they
must
enlarge
their
Creed
,
and
adde
this
Clause
against
one
,
and
that
against
another
,
and
all
was
but
for
the
perfecting
and
preserving
of
the
Christian
Faith
:
And
so
he
brings
it
to
be
a
Matter
of
so
much
Wit
to
be
a
Christian
(
as
Erasmus
complains
)
that
ordinary
heads
were
not
able
to
reach
it
.
He
had
got
them
with
a
Religious
zealous
Cruelty
to
their
own
and
others
souls
,
to
lay
all
their
Salvation
,
and
the
Peace
of
the
Church
upon
some
unsearchable
mysteries
about
the
Trinity
,
which
God
either
never
revealed
,
or
never
clearly
revealed
,
or
never
laid
so
great
a
stress
upon
:
Yet
he
perswades
them
,
that
there
was
Scripture-p●oof
enough
for
these
:
Onely
the
Scripture
sp●●e
it
but
in
the
premises
,
or
in
darker
terms
,
and
they
must
but
gather
into
their
Creed
the
Consequences
,
and
put
it
into
plainer
expressions
which
Hereticks
might
not
so
easily
corrupt
,
pervert
or
evade
.
Was
not
this
Reverend
Zeal
?
and
was
not
the
Devil
seemingly
now
a
Christian
of
the
most
judicious
and
forward
sort
?
But
what
got
he
at
this
one
game
?
1.
He
necessitated
Implicit
Faith
even
in
Fundamentals
,
when
he
had
got
points
beyond
a
vulgar
reach
among
Fundamentals
.
2.
He
necessitated
some
living
Judge
for
the
Determining
of
Fundamentals
quoad
nos
,
though
not
in
se
(
the
Soul
of
Popish
wickedness
)
that
is
,
what
it
is
in
sense
that
the
People
must
take
for
Fundamentals
.
3.
He
got
a
standing
Verdict
against
the
perfection
and
sufficiency
of
Scripture
(
and
consequently
against
Christ
,
his
Spirit
,
his
Apostles
,
and
the
Christian
Faith
:
)
That
it
will
not
afford
us
so
much
as
a
Creed
or
Systeme
of
Fundamentals
,
or
Points
absolutely
Necessary
to
Salvation
and
Brotherly
Communion
,
in
fit
or
tolerable
phrases
;
but
we
must
mend
the
language
at
least
.
4.
He
opened
a
gap
for
humane
Additions
,
at
which
he
might
afterwards
bring
in
more
at
his
pleasure
.
5.
He
framed
an
Engine
for
an
Infallible
Division
,
and
to
tear
in
Pieces
the
Church
,
Casting
out
all
as
Hereticks
that
could
not
subscribe
to
his
Additions
,
and
necessitating
separation
by
all
dissenters
,
to
the
Worlds
End
,
till
the
Devils
engine
be
overthrown
.
6.
And
hereby
he
lays
a
ground
upon
the
Divisions
of
Christians
,
to
bring
men
into
doubt
of
all
Religion
,
as
not
knowing
which
is
the
right
.
7.
And
he
lays
the
ground
of
certain
heart-burnings
,
and
mutual
Hatred
,
Contentions
,
Revilings
,
and
Enmity
.
Is
not
here
enough
got
at
one
Cast
?
Doth
there
need
any
more
to
the
establishing
of
the
Romish
and
Hellish
darkness
?
Did
not
this
one
act
found
the
Seat
of
Rome
?
Did
not
the
Devil
get
more
in
his
Gown
in
a
day
,
then
he
could
get
by
his
Sword
in
three
hundred
years
?
And
yet
the
Holy
Ghost
gave
them
full
warning
of
this
before-hand
.
2
Cor.
11.2
,
3.
For
I
am
Jealous
over
you
with
a
godly
Jealousy
;
for
I
have
espoused
you
to
one
Husband
,
that
I
may
present
you
as
a
chast
Virgin
to
Christ
.
But
I
fear
lest
by
any
means
,
as
the
Serpent
beguiled
Eve
through
his
subtilty
,
so
your
minds
should
be
corrupted
from
the
simplitity
that
is
in
Christ
.
Rom.
14.1
.
Him
that
is
weak
in
the
Faith
receive
ye
:
but
not
to
Doubtful
Disputations
.
Psal.
19.
The
Law
of
the
Lord
is
perfect
.
2
Tim.
3.16
,
17.
All
Scripture
is
given
by
Inspiration
from
God
,
and
is
profitable
for
Doctrine
,
for
Reproof
,
for
Correction
,
for
Instruction
in
Righteousness
,
that
the
Man
of
God
may
be
perfect
,
throughly
furnished
unto
all
Good
Works
.
Isa.
8.20
.
To
the
Law
and
to
the
Testimony
:
if
they
speak
not
according
to
these
,
it
is
because
there
is
no
truth
in
them
.
With
many
the
like
.
This
plot
the
Serpent
hath
found
so
successful
,
that
he
hath
followed
it
on
to
this
day
.
He
hath
made
it
the
great
Engine
to
get
Rome
on
his
side
,
and
to
make
them
the
great
Dividers
of
Christs
Church
:
He
made
the
Pope
and
the
Councel
of
Trent
believe
,
that
when
they
had
owned
the
antient
Creed
of
the
Church
,
they
must
put
in
as
many
and
more
additional
Articles
of
their
own
,
and
Anathematize
all
gainsayers
:
and
these
Additions
must
be
the
peculiar
Mark
of
their
Church
,
as
Romish
:
and
then
all
that
are
not
of
that
Church
,
that
is
,
that
own
not
those
super-added
Points
,
are
not
of
the
true
Church
of
Christ
,
if
they
must
be
Judges
.
Yea
among
our selves
hath
the
Devil
used
successfully
this
plot
:
What
Confession
of
the
purest
Church
hath
not
some
more
then
is
in
Scripture
?
The
most
modest
must
mend
the
phrase
,
and
speak
plainer
,
and
somewhat
of
their
own
in
it
;
not
excepting
our
own
most
reformed
Confession
.
Yea
and
where
Modesty
restrains
men
from
putting
all
such
inventions
and
explications
in
their
Creed
,
the
Devil
perswades
men
that
they
being
the
Judgements
of
Godly
Reverend
Divines
(
no
doubt
to
be
Reverenced
,
valued
and
heard
)
it
is
almost
as
much
as
if
it
were
in
the
Creed
,
and
therefore
whoever
dissenteth
must
be
noted
with
a
black
coal
,
and
you
must
disgrace
him
,
and
avoyd
Communion
with
him
as
an
Heretick
.
Hence
lately
is
your
Union
,
Communion
and
the
Churches
Peace
laid
upon
certain
unsearchable
Mysteries
about
Predestination
,
the
order
and
objects
of
Gods
Decrees
,
the
manner
of
the
Spirits
secretest
operations
on
the
soul
,
the
Nature
of
the
Wils
essential
Liberty
,
and
its
power
of
self-determining
the
Divine
concourse
,
determination
or
predestination
of
mans
and
all
other
Creatures
actions
,
&c.
that
he
is
scarcely
to
be
accounted
a
fit
member
for
our
fraternal
Communion
that
differs
from
us
herein
.
Had
it
not
been
for
this
one
Plot
,
the
Christian
Faith
had
been
kept
pure
;
Religion
had
been
one
;
the
Church
had
been
one
;
and
the
hearts
of
Christians
had
been
more
one
then
they
are
.
Had
not
the
Devil
turn'd
Orthodox
,
he
had
not
made
so
many
true
Christians
Hereticks
,
as
Epiphamus
and
Austin
have
enrolled
in
the
black
List
:
Had
not
the
Enemy
of
Truth
and
Peace
got
into
the
Chair
,
and
made
so
pathetique
an
Oration
as
to
inflame
the
minds
of
the
Lovers
of
Truth
to
be
over-zealous
for
it
,
&
to
do
too
much
,
we
might
have
had
Truth
and
Peace
to
this
day
.
Yea
still
,
if
he
see
any
man
of
Experience
and
Moderation
stand
up
to
reduce
men
to
the
antient
simplicity
,
he
presently
seems
the
most
zealous
for
Christ
,
and
tels
the
unexperienced
Leaders
of
the
flocks
,
that
it
is
in
favour
of
some
Heresy
that
such
a
man
speaks
;
he
is
plotting
a
Carnal
Syncretism
,
and
attempting
the
reconcilement
of
Christ
and
Belial
;
he
is
tainted
with
Popery
,
or
Socinianism
,
or
Arminianism
,
or
Calvinism
,
or
whatsoever
may
make
him
odious
with
those
he
speaks
to
.
O
what
the
Devil
hath
got
by
Over-doing
?
And
as
this
is
true
in
Doctrines
,
so
is
it
in
Worship
,
and
Discipline
,
and
Pastoral
Authority
and
Government
.
When
the
Serpent
could
not
get
the
World
to
despise
the
poor
Fishermen
that
published
the
Gospel
,
(
the
Devil
being
Judged
,
and
the
World
Convinced
by
the
Power
of
the
Holy
Ghost
,
the
Agent
,
Advocate
and
Vicar
of
Christ
on
earth
)
he
will
then
be
the
forwardest
to
honour
and
promote
them
:
And
if
he
cannot
make
Constantine
a
Persecutor
of
them
,
he
will
perswade
him
to
raise
them
in
worldly
glory
to
the
Stars
,
and
make
them
Lords
of
Rome
,
and
possess
them
with
Princely
Dignities
and
Revenues
.
And
he
hath
got
as
much
by
over-honouring
them
,
as
ever
he
did
by
persecuting
and
despising
them
.
And
now
in
England
,
when
this
plot
is
descryed
,
and
we
had
taken
down
that
super●●uous
honour
,
as
Antichristian
,
what
doth
the
Devil
but
set
in
again
on
the
other
side
?
and
none
is
so
Zealous
a
Reformer
as
he
.
He
cryes
down
all
as
Antichristian
,
which
he
desireth
should
fall
:
Their
Tythes
and
Maintenance
are
Antichristian
and
oppressive
(
O
Pious
Merciful
Devil
)
down
with
them
!
These
Church-lands
were
given
by
Papists
to
Popish
uses
,
to
maintain
Bishops
,
and
Deans
,
and
Chapters
:
down
with
them
.
These
Colledge-lands
,
these
Cathedrals
,
nay
these
Church-houses
,
or
Temples
(
for
so
I
le
call
them
,
whether
the
Devil
will
or
no
)
all
come
from
Idolaters
,
and
are
abused
to
Idolatry
:
down
with
them
.
Nay
think
you
but
he
hath
taken
the
boldness
to
cry
out
,
These
Priests
,
these
Ministers
,
are
all
Antichristian
,
Seducers
,
Needless
,
Enviers
of
the
spirit
of
Prophesy
,
and
of
the
Gifts
of
their
Brethren
,
Monopolizers
of
Preaching
:
down
with
them
too
!
So
that
though
he
yet
have
not
what
he
would
have
,
the
old
Serpent
hath
done
more
as
a
Reformer
by
over-doing
,
then
he
did
in
many
a
year
as
a
Deformer
or
hinderer
of
Reformation
:
Yet
if
he
do
but
see
that
there
is
a
Soveraign
Power
that
can
do
him
a
Mischief
,
he
is
ready
to
tell
them
.
They
must
be
Merciful
,
and
not
deal
Cruelly
with
sinners
!
Nay
it
belongs
not
to
them
to
reform
,
or
to
Judge
who
are
Hereticks
and
who
not
▪
or
to
restrain
false
doctrine
,
or
Church-disturbers
.
Christ
is
sufficient
for
this
himself
.
]
How
o●t
hath
the
Devil
preached
thus
,
to
tye
the
hands
of
those
that
might
wound
him
?
Would
you
see
any
further
how
he
hath
play'd
this
successful
game
of
Over-doing
?
Why
he
hath
done
as
much
by
it
in
Worship
and
Discipline
,
as
almost
in
any
thing
:
When
he
cannot
have
Discipline
neglected
,
he
is
an
over-zealous
spirit
in
the
breasts
of
the
Clergy
;
and
he
perswades
them
to
appoint
men
Penance
,
and
Pilgrimages
,
and
to
put
the
necks
of
Princes
under
their
feet
.
But
if
this
Tyrannie
must
be
abated
,
he
cryes
down
all
Discipline
,
and
tels
them
it
is
all
but
Tyrannie
and
humane
Inventions
;
And
this
confessing
sin
to
Ministers
for
Relief
of
Conscience
;
and
this
open
Confessing
in
the
Congregation
for
a
due
Manifestation
of
Repentance
,
and
satisfaction
to
the
Church
,
that
they
may
hold
Communion
with
them
,
it
is
all
but
Popery
and
Priestly
Domineering
.
And
in
matter
of
Worship
,
worst
of
all
:
When
he
could
not
perswade
the
world
to
persecute
Christ
,
and
to
refuse
him
and
his
Worship
,
the
Serpent
will
be
the
most
zealous
Worshipper
,
and
saith
,
as
Herod
,
and
with
the
same
mind
,
Come
and
tell
me
,
that
I
may
worship
him
.
He
perswades
men
to
Do
and
Over-do
:
He
sets
them
on
laying
out
their
Revenues
in
sumptuous
Fabricks
,
in
fighting
to
be
Masters
of
the
Holy
Land
and
Sepulcher
of
Christ
,
on
going
Pilgrimages
.
Worshipping
Saints
,
Angels
,
Shrines
,
Reliques
,
Adoring
the
very
bread
of
the
Sacrament
as
God
,
excessive
fastings
,
choyce
of
meats
,
Numbred
Prayers
on
beads
,
Repetitions
of
words
,
so
many
Ave
Maries
,
Pater
Nosters
,
the
name
Jesus
so
oft
Repeated
in
a
breath
,
so
many
Holy-days
to
Saints
,
Canonical
hours
,
even
at
midnight
to
pray
,
and
that
in
Latine
for
greater
reverence
,
Crossings
,
holy
garments
,
variety
of
prescribed
gestures
,
kneeling
and
worshipping
before
Images
,
sacrificing
Christ
again
to
his
Father
in
the
Mass
;
forswearing
Marriage
;
living
retiredly
as
separate
from
the
world
;
multitudes
of
new
prescribed
Rules
and
orders
of
life
;
vowing
poverty
,
begging
without
need
;
creeping
to
the
Cross
,
Holy
water
,
and
Holy
bread
,
carrying
Palms
,
kneeling
at
Altars
,
bearing
Candles
,
Ashes
;
In
Baptism
,
Crossing
,
Conjuring
out
the
Devil
,
salting
,
spittle
,
oyl
;
taking
Pardons
,
Indulgencies
and
Dispensations
of
the
Pope
;
praying
for
the
Dead
,
perambulations
,
serving
God
to
Merit
Heaven
,
or
to
ease
souls
in
Purgatory
;
doing
Works
of
supererogation
,
with
multitudes
the
like
:
All
these
hath
the
Devil
added
to
Gods
Worship
,
so
zealous
a
Worshipper
of
Christ
is
he
,
when
he
takes
that
way
.
Read
Mr.
Herberts
Church
Militant
of
Rome
,
pag.
188
,
189
,
190.
I
could
trace
this
Deceiver
yet
further
,
and
tell
you
wherein
,
when
he
could
not
hinder
Reformation
in
Luthers
days
,
he
would
needs
over-do
in
Reforming
!
But
O
how
sad
an
example
of
it
have
we
before
our
eyes
in
England
!
Never
people
on
earth
more
hot
upon
Reforming
!
Never
any
deeper
engaged
for
it
.
The
Devil
could
not
hinder
it
by
fire
and
sword
;
when
he
sees
that
,
he
will
needs
turn
Reformer
as
I
said
before
,
and
he
gets
the
Word
,
and
cryes
down
Antichrist
,
and
cryes
up
Reformation
,
till
he
hath
done
what
we
see
!
He
hath
made
a
Babel
of
our
work
,
by
confounding
our
languages
;
For
though
he
will
be
for
Reformation
too
,
yet
his
name
is
Legion
,
he
is
an
Enemy
to
the
one
God
,
one
Mediator
and
Head
,
one
Faith
and
one
Baptism
,
one
heart
,
and
lip
▪
and
one
way
.
Unity
is
the
chief
butt
that
he
shoots
at
.
Is
Baptism
to
be
Reformed
?
Christ
is
so
moderate
a
Reformer
,
that
he
onely
bids
,
Down
with
the
Symbolical
Mystical
Rite
of
mans
vain
addition
.
But
the
Serpent
is
a
more
Zealous
Reformer
:
He
saith
,
Out
with
express
Covenanting
!
Out
with
Children
;
They
are
a
corruption
of
the
Ordinance
:
and
to
others
he
says
,
Out
with
Baptism
it self
.
We
might
follow
him
thus
through
other
Ordinances
.
Indeed
he
so
Overdoes
in
his
Reforming
,
that
he
would
not
leave
us
a
Gospel
,
a
Ministry
,
a
Magistra●y
to
be
for
Christ
,
an
Ordinance
,
no
nor
a
Christ
:
(
though
yet
he
would
seem
to
own
a
God
,
and
the
light
of
Nature
.
)
All
these
with
him
are
Antichristian
.
By
this
time
I
hope
you
see
that
this
way
of
Over-doing
hath
another
Author
then
many
zealous
people
do
imagine
:
and
that
it
is
the
Devils
common
successful
trade
:
so
that
his
Agents
in
State-Assemblies
are
taught
his
Policy
,
When
you
have
no
other
way
of
un-doing
,
let
it
be
by
over-doing
.
And
the
same
way
he
takes
with
the
souls
of
particular
persons
:
If
he
see
them
troubled
for
sin
,
and
he
cannot
keep
them
from
the
knowledge
of
Christ
and
free
Grace
,
he
puts
the
name
of
[
free
Grace
and
Gospel
▪
preaching
]
upon
Antinomian
and
Libertine
errours
which
subvert
the
very
Gospel
and
free
Grace
it self
.
If
he
see
men
convinc't
of
this
,
and
that
it
is
neither
common
nor
Religious
Libertinism
and
sensuality
that
will
bring
men
to
Heaven
,
then
he
will
labour
to
make
Papists
of
them
,
and
to
set
them
on
a
task
of
external
formalities
,
or
macerating
their
bodies
with
hurtful
fastings
,
watchings
and
cold
,
as
if
self-murther
were
the
highest
pitch
of
Religion
,
and
God
had
a
pleasure
to
see
his
people
Torment
themselves
!
I
confess
it
is
very
few
that
ever
I
knew
to
have
erred
far
in
Austere
usage
of
their
bodies
:
But
some
I
have
;
and
especially
poor
Melancholy
Christians
that
are
more
easily
drawn
to
deal
rigorously
with
their
flesh
then
others
be
.
And
such
Writings
as
lately
have
been
published
by
some
English
Popish
Formalists
,
I
have
known
draw
men
into
this
snare
I
would
have
all
such
remember
,
1.
That
God
is
a
Spirit
,
and
will
be
worshipped
in
Spirit
and
in
Truth
:
and
such
Worshippers
doth
he
seek
.
2.
That
God
will
have
mercy
and
not
sacrifice
;
and
that
the
Vitals
of
Religion
are
in
a
Consumption
when
the
heat
of
Zeal
is
drawn
too
much
to
the
out-side
.
And
that
placing
most
in
externals
is
the
great
character
of
Hypocrisie
,
and
is
that
Pharisaical
Religion
to
which
the
doctrine
and
practice
of
the
Lord
Jesus
was
most
opposite
,
as
any
that
will
read
the
Gospel
may
soon
see
.
3.
That
God
hath
made
our
bodies
to
be
his
Servants
,
and
Instruments
of
Righteousness
,
Rom.
6.
13.
and
helpful
and
serviceable
to
our
souls
in
Well-doing
:
And
therefore
it
is
Disobedience
,
it
is
Injustice
,
it
is
Cruelty
to
disable
them
,
and
causlesly
to
vex
and
torment
them
,
much
more
to
destroy
them
.
You
may
see
by
sick
men
,
by
Melancholy
men
,
by
Mad
men
and
Children
,
how
unfit
that
soul
is
to
know
,
or
Love
,
or
serve
God
,
that
hath
not
a
fit
body
to
work
in
&
by
.
The
Serpent
knows
this
well
enough
:
If
he
can
but
get
you
by
excessive
fastings
,
watchings
,
labours
,
studies
,
or
other
austerities
,
especially
sadness
and
perplexities
of
mind
,
to
have
a
sick
body
,
a
crazed
brain
,
or
a
short
life
,
you
will
be
able
to
do
him
but
little
hurt
,
and
God
but
little
service
,
besides
the
pleasure
that
he
takes
in
your
own
Vexation
.
Nay
he
will
hope
to
make
a
further
advantage
of
your
weakness
,
and
to
keep
many
a
soul
in
the
snares
of
sensuality
,
by
telling
them
of
your
miseries
:
and
saying
to
them
,
Dost
thou
not
see
in
such
a
man
or
woman
,
what
it
is
to
be
so
holy
and
precise
?
They
will
all
run
mad
at
last
:
If
once
thou
grow
so
strict
,
and
deny
thy self
thy
Pleasures
,
and
take
this
precise
course
,
thou
wilt
but
make
thy
life
a
misery
,
and
never
have
a
merry
day
again
.
Such
examples
as
yours
the
Devil
will
make
use
of
,
that
he
may
terrifie
poor
souls
from
Godliness
,
and
represent
the
word
and
ways
of
Christ
to
them
in
an
odious
,
and
unpleasing
,
and
discouraging
shape
.
Doubtless
that
God
who
himself
is
so
Merciful
to
your
Body
as
well
as
to
your
Soul
,
would
have
you
to
be
so
too
:
He
that
provideth
so
plentifully
for
its
refreshment
,
would
not
have
you
refuse
his
provision
.
He
that
saith
the
Righteous
man
is
merciful
to
his
beast
,
no
doubt
would
not
have
him
to
be
unmerciful
to
his
own
body
.
You
are
commanded
to
Love
your
Neighbour
but
as
your self
:
And
therefore
by
cruelty
and
unmerciful
dealing
with
your
Own
body
,
you
will
go
about
to
Justifie
the
like
dealing
with
others
.
You
durst
not
deny
to
feed
,
to
cloath
,
to
comfort
and
refresh
the
poor
,
lest
Christ
should
say
,
You
did
it
not
to
me
.
And
how
should
you
dare
to
deny
the
same
to
your self
?
How
will
you
answer
God
for
the
neglect
of
all
that
service
which
you
should
have
done
him
,
and
might
,
if
you
had
not
disabled
your
bodies
and
minds
?
He
requireth
that
you
Delight
your self
in
him
:
And
how
can
you
do
that
when
you
habituate
both
mind
and
body
to
a
sad
,
dejected
,
mournful
garb
?
The
service
that
God
requires
,
is
,
To
serve
him
with
chearfulness
in
the
abundance
that
we
possess
,
Deut.
28.47
.
If
you
think
that
I
here
contradict
what
I
said
in
the
former
Directions
,
for
pinching
the
flesh
,
and
denying
its
desires
,
you
are
mistaken
:
I
onely
shew
you
the
danger
of
the
contrary
extreme
.
Gods
way
lieth
between
both
.
The
truth
is
(
if
you
would
be
resolved
how
far
you
may
please
or
displease
the
flesh
)
,
The
flesh
being
ordained
to
be
our
servant
and
Gods
servant
,
must
be
used
as
a
servant
:
You
will
give
your
servant
food
,
and
raiment
,
and
wholsom
lodging
,
and
good
usage
,
or
else
you
are
unjust
,
and
he
will
be
unfit
to
do
your
work
:
But
so
far
as
he
would
Master
you
,
or
disobey
you
,
you
will
correct
him
or
keep
him
under
.
You
will
feed
your
horse
,
or
else
he
will
not
carry
you
:
But
if
he
grow
unruly
,
you
must
tame
him
.
It
is
a
delusory
formality
of
Papists
to
tye
all
the
Countries
to
one
time
and
measure
of
fasting
,
as
Lent
,
Fridays
,
&c.
when
mens
states
are
so
various
that
many
(
though
not
quite
sick
)
have
more
need
of
a
restoring
diet
;
and
those
that
need
fasting
,
need
it
not
all
at
once
,
nor
in
one
measure
,
but
at
the
time
,
and
in
the
measure
,
as
the
taming
of
their
flesh
requireth
it
.
As
〈◊〉
Physician
should
proclaim
that
all
his
Patients
should
take
Physick
such
40
days
every
year
,
whether
their
disease
be
plethorick
or
consuming
,
from
fulness
or
from
abstinence
,
and
whether
the
disease
take
him
at
that
time
of
the
year
or
another
.
And
remember
that
you
must
not
under
pretences
of
saving
the
body
,
disable
it
to
serve
God
.
You
will
not
lay
any
such
correction
on
your
Child
or
Servant
as
shall
disable
them
from
their
work
,
but
such
as
shall
excite
them
to
it
.
And
understand
that
all
your
Afflicting
your
body
must
be
but
either
Preventive
,
as
keeping
the
fire
from
the
thatch
,
or
Medicinal
and
Corrective
,
and
not
strictly
Vindictive
:
for
that
belongs
to
your
Judge
:
Though
in
a
subordination
to
the
other
ends
,
the
smart
or
suffering
for
its
fault
,
is
one
end
,
and
so
it
is
truly
Penal
or
Vindictive
,
as
all
Chastisement
is
:
And
so
Paul
saith
,
Behold
what
Revenge
,
&c.
2
Cor.
7.11
.
But
not
as
meer
Judicial
Revenge
is
.
Remember
therefore
,
though
you
must
so
far
tame
your
Body
as
to
bring
it
into
subjection
,
that
you
perish
not
by
pampering
it
;
yet
not
so
far
as
to
bring
it
to
weakness
,
and
sickness
,
and
unfitness
for
its
duty
:
Nor
yet
must
you
dare
to
conceit
that
you
please
God
,
or
satisfie
him
for
your
sin
,
by
such
a
wronging
and
hurting
your
own
body
.
Such
Popish
Religiousness
shews
that
men
have
very
low
and
carnal
conceits
of
God
.
Was
it
not
a
base
wickedness
in
them
that
offered
their
Children
in
sacrifice
,
to
think
that
God
would
be
pleased
with
such
cruelty
?
Yea
,
were
it
not
to
have
directed
us
to
Christ
,
he
would
not
have
accepted
of
the
blood
of
buls
and
goats
:
It
is
not
sacrifice
that
he
desires
:
He
never
was
blood-thirsty
,
nor
took
any
pleasure
in
the
Creatures
suffering
.
How
can
you
think
then
that
he
will
take
pleasure
in
your
consuming
and
destroying
your
own
bodies
?
It
is
as
unreasonable
as
to
imagine
that
he
delights
to
have
men
cut
their
own
throats
,
or
hang
themselves
;
for
pining
and
consuming
ones
self
is
self-murther
as
well
as
that
.
Yet
I
know
no
man
should
draw
back
from
a
painful
or
hazardous
work
when
God
cals
him
to
it
,
for
fear
of
destroying
the
flesh
:
But
do
not
make
work
or
suffering
for
your selves
.
God
will
lay
as
much
Affliction
on
you
as
you
need
;
and
be
thankful
if
he
will
enable
you
to
bear
that
:
but
you
have
no
need
to
adde
more
.
If
your selves
make
the
suffering
,
how
can
you
with
any
encouragement
beg
strength
of
God
to
bear
it
?
and
if
you
have
not
strength
,
what
will
you
do
?
Nay
how
can
you
pray
for
deliverance
from
Gods
Afflictings
,
when
you
make
more
of
your
own
?
And
thus
I
have
shewed
you
the
danger
of
Over-doing
,
and
what
a
hindrance
it
is
to
a
setled
Peace
,
both
of
Church
(
State
)
and
Soul
;
though
perhaps
it
may
not
condemn
a
particular
Soul
so
certainly
(
in
most
parts
of
it
)
as
doing
too
little
will
.
5.
The
next
part
of
my
Direction
(
first
exprest
)
is
,
that
You
avoyd
causless
scruples
,
about
doctrines
,
duties
,
sins
or
your
own
state
.
These
are
also
Engines
of
the
Enemy
to
batter
the
Peace
and
Comfort
of
your
soul
;
He
knows
that
it
is
chearful
Obedience
with
a
confidence
of
Christs
Merits
and
Mercies
that
God
Accepteth
:
And
therefore
if
he
cannot
hinder
a
poor
soul
from
setting
upon
Duty
,
he
will
hinder
him
if
he
can
by
these
scruples
from
a
chearful
and
prosperous
progress
.
First
,
if
he
can
,
he
will
take
in
scruples
about
the
Truth
of
his
Religion
,
and
shewing
him
the
many
opinions
that
are
in
the
world
,
he
will
labour
to
bring
the
poor
Christian
to
a
loss
.
Or
else
he
will
assault
him
by
the
men
of
some
particular
Sect
,
to
draw
him
to
that
party
,
and
so
by
corrupting
his
Judgement
to
break
his
Peace
:
or
at
least
to
trouble
his
head
,
and
divert
his
thoughts
from
God
,
by
tedious
Disputes
.
The
Papists
will
tell
him
that
they
are
the
onely
true
Catholick
Church
(
as
if
they
had
g●t
a
Monopoly
or
Patent
for
Religion
,
and
had
confined
Christ
to
themselves
)
who
are
such
notorious
abusers
of
him
.
And
as
if
all
the
Churches
of
Greece
,
Ethiopia
and
the
rest
of
the
world
were
unchurcht
by
Christ
to
humour
Master
Pope
,
though
they
be
far
more
in
Number
,
and
many
of
them
sounder
in
doctrine
then
the
Romanists
are
;
Those
of
other
parties
will
do
the
like
,
each
one
to
draw
him
to
their
own
way
.
And
the
Devil
would
make
him
believe
that
there
are
as
many
Religions
as
there
be
odde
Opinions
:
when
,
alas
,
the
Christian
Religion
is
one
,
and
but
one
,
consisting
,
for
the
doctrinals
,
in
those
fundamentals
contained
in
our
Creed
:
and
mens
lesser
erroneous
opinions
are
but
the
scabs
that
adhere
to
their
Religion
:
Onely
the
Church
of
Rome
is
a
very
Leper
,
whose
infectious
disease
doth
compel
us
to
avoyd
her
company
:
(
As
for
any
sort
of
men
that
deny
the
Fundamentals
,
I
will
not
call
them
by
the
name
of
Christians
)
So
also
in
Duties
of
Worship
Satan
will
be
casting
in
Scruples
.
If
they
should
hear
the
Word
,
he
will
cause
them
to
be
scrupling
the
calling
of
the
Minister
,
or
something
in
his
doctrine
,
to
discourage
them
.
If
they
should
Dedicate
their
Children
to
Christ
in
the
Baptismal
Covenant
,
he
will
be
raising
scruples
about
the
Lawfulness
of
Baptizing
Infants
:
When
they
should
solace
their
souls
at
the
Lords
Supper
,
or
other
Communion
of
the
Church
,
he
will
be
raising
scruples
about
the
fitness
of
every
one
that
they
are
to
Joyn
with
,
and
whether
it
be
lawful
to
Joyn
with
such
an
Ignorant
man
,
or
such
a
wicked
man
;
or
whether
it
be
a
true
Church
,
or
rightly
gathered
,
or
governed
,
or
the
Minister
a
true
Minister
,
and
twenty
the
like
.
When
they
should
Joyn
with
the
Church
in
the
singing
of
Gods
Praises
,
he
will
move
one
to
scruple
singing
Davids
Psalms
,
another
to
scruple
singing
among
the
ungodly
,
another
singing
Psalms
that
agree
not
to
every
mans
condition
;
another
,
because
our
Translation
is
bad
,
or
our
Meeter
defective
,
and
we
might
have
better
〈…〉
should
spend
the
Lords
Day
in
Gods
Spiritual
Worship
,
he
causeth
one
to
scruple
whether
the
Lords
Day
be
of
Divine
Institution
:
another
he
drives
into
the
other
extreme
,
to
scruple
almost
every
thing
that
is
not
worship
;
Whether
they
may
provide
their
meat
on
that
day
(
when●yet
it
is
a
solemn
day
of
thanksgiving
,
and
they
scruple
not
much
more
on
other
thanksgiving
days
)
or
whether
they
may
so
much
as
move
a
stick
out
of
their
way
;
Others
he
moves
to
trouble
themselves
with
scruples
,
at
what
hour
the
day
begins
and
ends
,
and
the
like
:
Whereas
if
they
,
1.
Understood
that
worldly
rest
is
commanded
but
as
a
help
to
spiritual
Worship
.
2.
And
that
they
must
imploy
as
much
of
that
day
in
Gods
work
as
they
do
of
other
days
in
their
Callings
,
and
rest
in
the
night
as
at
other
times
,
and
that
God
looks
to
Time
for
the
Works
sake
,
and
not
at
the
Work
for
the
Time
sake
;
this
would
cast
out
most
of
their
scruples
.
The
like
course
Satan
takes
with
Christians
in
Reading
,
Praying
in
secret
,
or
in
their
families
,
Teaching
their
families
,
Reproving
Sinners
,
Teaching
the
Ignorant
,
Meditation
,
and
all
other
duties
,
too
long
to
mention
the
particular
scruples
which
he
thrusts
into
mens
heads
,
much
more
to
Resolve
them
,
which
would
require
a
large
Volume
alone
.
Now
I
would
intreat
all
such
Christians
to
consider
how
little
they
Please
God
,
and
how
much
they
Please
Satan
,
and
how
much
they
break
their
own
Peace
,
and
the
Peace
of
the
Churches
.
If
you
send
a
man
on
a
Journey
,
would
you
like
him
better
that
would
stand
Questioning
and
scrupling
every
step
he
goes
,
whether
he
set
the
right
foot
before
?
or
whether
he
should
go
in
the
foot-path
,
or
in
the
road
?
or
him
that
would
chearfully
go
on
,
not
thinking
which
foot
goeth
forward
;
and
rather
step
a
little
beside
the
path
,
and
in
again
,
then
to
stand
scrupling
when
he
should
be
going
.
If
you
send
reapers
into
your
harvest
,
which
would
you
like
better
?
Him
that
would
stand
scrupling
how
many
straws
he
should
cut
down
at
once
,
and
at
what
height
,
and
with
fears
of
cutting
them
too
high
or
too
low
,
too
many
at
once
or
too
few
,
should
do
you
but
little
work
?
Or
Him
that
would
do
his
work
chearfully
as
well
as
he
can
?
Would
you
not
be
angry
at
such
childish
unprofitable
diligence
or
curiosity
as
is
a
hindrance
to
your
work
?
And
is
it
not
so
with
our
Master
?
There
was
but
one
of
those
parties
in
the
right
that
Paul
spoke
to
,
Rom.
14
,
&
15.
And
yet
he
not
onely
perswades
them
to
bear
with
one
another
,
and
not
to
Judge
one
another
,
but
to
receive
the
weak
in
f●●th
,
and
not
to
doubtful
disputations
:
but
he
b●●s
them
,
Let
every
man
be
fully
perswaded
in
his
own
mind
.
How
?
Can
he
that
erreth
be
fully
perswaded
in
his
errour
?
Yes
:
he
may
go
on
boldly
,
and
confidently
,
not
troubling
himself
with
demurs
in
his
duty
,
as
long
as
he
took
▪
the
safer
side
in
his
doubt
.
Not
that
this
should
encourage
any
to
venture
on
sin
,
or
to
neglect
a
due
enquiry
after
Gods
mind
.
But
I
speak
against
tormenting
scruples
,
which
do
no
work
,
but
hinder
from
it
,
and
stay
us
from
our
Duty
.
The
same
I
say
against
scruples
about
your
sins
:
Satan
will
make
you
believe
that
every
thing
is
a
sin
,
that
he
may
disquiet
you
,
if
he
cannot
get
you
to
believe
that
nothing
almost
is
sin
,
that
he
may
destroy
you
.
You
shall
not
put
a
bit
in
your
mouth
but
he
will
move
a
scruple
whether
it
were
not
too
Good
,
or
too
much
.
You
shall
not
cloath
your self
but
he
will
move
you
to
scruple
the
lawfulness
of
it
.
You
shall
not
come
into
any
company
but
he
will
afterward
vex
you
about
every
word
you
spoke
,
lest
you
sinned
▪
The
like
I
may
say
also
about
your
condition
:
but
more
of
that
anon
.
DIRECTION
XXVII
.
27.
When
God
hath
once
shewed
you
a
Certainty
,
or
but
a
strong
probability
of
your
sincerity
and
his
special
Love
:
Labour
to
fix
this
so
deep
in
your
Apprehension
and
Memory
,
that
it
may
serve
for
the
time
to
come
,
and
not
onely
for
the
present
:
And
leave
not
your
soul
too
open
to
Changes
upon
every
New
Apprehension
,
nor
to
question
all
that
's
past
upon
every
Jealousie
:
Except
when
some
Notable
declining
to
the
world
and
the
flesh
,
or
a
committing
of
Gross
sins
,
or
a
wilfulness
or
carelesness
in
other
sins
that
you
may
avoyd
,
do
give
you
just
Cause
of
questioning
your
sincerity
,
and
bringing
your
s●ul
again
to
the
bar
,
and
your
estate
to
a
more
exact
review
.
SOme
Antinomian
Writers
and
Preachers
you
shall
meet
with
,
who
will
perswade
you
▪
whatsoever
sin
you
fall
into
,
never
more
to
question
your
Justification
or
Salvation
.
I
have
said
enough
before
to
prove
their
doctrine
detestable
.
Their
reason
is
,
Because
God
changeth
not
as
we
change
,
and
Justification
is
never
lost
.
To
which
I
answer
,
1.
God
hated
us
while
we
were
workers
of
Iniquity
,
Psal.
11.5
.
&
5.5
.
and
was
angry
with
us
when
we
were
Children
of
wrath
,
Eph.
3.1
,
2
,
3.
And
afterward
he
laid
by
that
Hatred
and
Wrath
:
and
all
this
without
change
.
If
we
cannot
reach
to
apprehend
how
Gods
unchangeableness
can
stand
with
the
fullest
and
frequentest
expressions
of
him
in
Scripture
,
must
we
therefore
deny
what
those
expressions
do
contain
?
As
Austin
saith
,
Shall
we
deny
that
which
is
plain
,
because
we
cannot
reach
that
which
is
obscure
and
difficult
?
2.
But
if
these
men
had
well
studied
the
Scriptures
,
they
might
have
known
that
the
same
man
that
was
yesterday
Hated
as
an
Enemy
,
may
to
Day
be
Reconciled
and
loved
as
a
Son
,
and
that
without
any
change
in
God
;
even
as
it
fals
out
within
the
reach
of
our
Knowledge
:
For
God
Ruleth
the
world
by
his
Laws
:
They
are
his
Moral
Instruments
:
By
them
he
Condemneth
:
By
them
he
Justifieth
;
so
far
as
he
is
said
in
this
Life
,
before
the
Judgement
day
,
to
do
it
(
unless
there
be
any
other
secret
act
of
Justification
with
him
,
which
man
is
not
able
now
to
understand
.
)
The
change
is
therefore
in
our
Relations
,
and
in
the
Moral
Action
of
the
Laws
.
When
we
are
Unbelievers
and
Impenitent
,
we
are
Related
to
God
as
Enemies
,
Rebels
,
Unjustified
and
Unpardoned
:
being
such
as
Gods
Law
Condemneth
and
pronounceth
Enemies
;
and
the
Law
of
Grace
doth
not
yet
Justifie
or
pardon
:
and
so
God
is
,
as
it
were
,
in
some
sense
obliged
according
to
that
Law
which
we
are
under
,
to
deal
with
us
as
Enemies
by
destroying
us
:
And
this
is
Gods
Hating
,
Wrath
,
&c.
When
we
Repent
,
Return
and
Believe
,
our
Relation
is
changed
:
The
same
Law
that
did
Condemn
us
,
is
Relaxed
and
Disabled
,
and
the
Law
of
Grace
doth
now
Acquit
us
;
it
Pardoneth
us
,
it
Justfieth
us
;
and
God
by
it
:
And
so
God
is
Reconciled
to
us
,
when
we
are
such
as
according
to
his
own
Law
of
Grace
,
he
is
,
as
it
were
,
Obliged
to
forgive
and
to
do
Good
to
and
to
use
as
sons
.
Is
not
all
this
apparently
without
any
change
in
God!
Cannot
he
make
a
Law
that
shall
change
its
Moral
Action
according
to
the
change
of
the
actions
or
inclinations
of
sinners
?
and
this
without
any
change
in
God
?
And
so
,
If
it
should
so
be
,
that
a
Justified
man
should
fall
from
God
,
from
Christ
,
from
sincere
Faith
or
Obedience
,
the
Law
would
Condemn
him
again
,
and
the
Law
of
Grace
would
Justifie
him
no
more
(
in
that
state
)
and
all
this
without
any
change
in
God
.
3.
If
this
Antinomian
Argument
would
prove
any
thing
,
it
would
prove
Justification
before
and
so
without
Christs
satisfaction
,
because
there
is
no
change
in
God
.
4.
The
very
point
,
That
no
justified
man
shall
ever
fall
from
Christ
,
is
not
so
clear
and
fully
revealed
in
Scripture
,
and
past
all
doubt
from
the
assault
of
Objections
,
as
that
a
poor
soul
in
such
a
Relapsed
estate
should
venture
his
everlasting
salvation
wholly
on
this
,
supposing
that
he
were
Certain
that
he
was
once
sincere
.
For
my
own
part
,
I
am
perswaded
that
no
Rooted
Believer
,
that
is
Habitually
and
Groundedly
Resolved
for
Christ
,
and
hath
crucified
the
flesh
and
the
world
(
as
all
have
that
are
throughly
Christs
)
do
ever
fall
quite
away
from
him
afterwards
.
But
I
dare
not
lay
my
salvation
on
this
.
And
,
if
I
were
no
surer
of
my
salvation
,
then
I
am
of
the
truth
of
this
my
Judgement
,
to
speak
freely
,
my
soul
would
be
in
a
very
sad
Condition
.
5.
But
suppose
it
as
certain
and
plain
as
any
word
in
the
Gospel
,
(
that
a
Justified
man
is
never
quite
Unjustified
)
Yet
as
every
new
sin
brings
a
new
obligation
to
punishment
(
or
else
they
could
not
be
pardoned
,
as
needing
no
pardon
)
so
must
every
sin
have
its
particular
pardon
,
(
and
consequently
,
the
sinner
a
particular
Justification
from
the
Guilt
of
that
sin
)
besides
his
first
general
pardon
(
and
Justification
:
)
(
For
to
pardon
sin
before
it
is
committed
,
is
to
pardon
sin
that
is
no
sin
,
which
is
a
Contradiction
,
and
Impossibility
.
)
Now
,
though
for
daily
unavoydable
Infirmities
,
there
be
a
pardon
of
Course
,
upon
the
Title
of
our
Habitual
Faith
and
Repentance
;
yet
whether
in
case
of
Gross
sin
,
or
more
notable
Defection
,
this
will
prove
a
sufficient
Title
to
particular
pardon
,
without
the
addition
of
actual
Repentance
;
and
what
Case
the
sinner
is
in
till
that
actual
Repentance
and
Faith
,
as
I
told
you
before
,
are
so
difficult
questions
(
it
being
ordered
by
Gods
great
wisdom
that
they
should
be
so
)
that
it
beseems
no
wise
man
to
venture
his
salvation
on
his
own
opinion
in
these
.
Nay
it
's
certain
,
that
if
Gross
sinners
having
opportunity
,
and
knowledge
of
their
sins
,
Repent
not
,
they
shall
perish
.
And
therefore
I
think
,
a
Justified
man
hath
great
Reason
upon
such
fals
,
to
examine
his
particular
Repentance
,
(
as
well
as
his
former
state
)
and
not
to
promise
himself
,
or
presume
upon
a
pardon
without
it
.
6.
And
besides
all
this
,
though
both
the
Continuance
of
Faith
,
and
non-intercision
of
Justification
be
never
so
certain
,
yet
when
a
mans
obedience
is
so
far
overthrown
,
his
former
Evidences
and
Perswasions
of
his
Justification
will
be
uncertain
to
him
.
Though
he
have
no
Reason
to
think
that
God
is
changeable
,
or
Justification
will
be
lost
,
yet
he
hath
Reason
enough
to
question
whether
ever
he
were
a
true
Believer
,
and
so
were
ever
Justified
.
For
Faith
worketh
by
Love
:
and
they
that
Love
Christ
will
keep
his
Commandments
.
Libertines
and
carnal
men
may
talk
their
pleasure
:
but
when
Satan
maintains
not
their
Peace
,
sin
will
break
it
:
and
Dr.
Sibs
words
will
be
found
true
,
Souls
Conflict
,
pag.
41
,
42.
Though
the
main
pillar
of
our
Comfort
be
the
free
forgiveness
of
our
sins
,
yet
if
there
be
a
neglect
●f
growing
in
Holiness
,
the
soul
will
never
be
soundly
quiet
,
because
it
will
be
pro●e
to
question
the
truth
of
Justification
:
and
it
is
as
proper
for
sin
to
raise
doubts
and
fears
in
the
Conscience
,
as
for
rotten
flesh
and
wood
to
breed
worms
:
Where
there
is
not
a
pure
Conscience
▪
there
is
not
a
pacified
Conscience
,
&c.
Read
the
rest
.
This
much
I
have
been
fain
to
premise
,
lest
my
words
for
Consolation
should
occasion
security
and
desolation
.
But
now
let
me
desire
you
to
peruse
the
Direction
,
and
practice
it
.
If
when
God
hath
given
you
Assurance
,
or
strong
probabilities
of
your
sincerity
,
you
will
make
use
of
it
but
onely
for
that
present
time
,
you
will
never
then
have
a
setled
Peace
in
your
soul
:
Besides
,
the
great
wrong
you
do
to
God
,
by
necessitating
him
to
be
so
often
renewing
such
discoveries
,
and
repeating
the
same
words
to
you
so
often
over
.
If
your
Child
offend
you
,
would
you
have
him
when
he
is
pardoned
no
longer
to
believe
it
then
you
are
telling
it
him
?
Should
he
be
still
asking
you
over
and
over
every
day
,
Father
,
am
I
forgiven
,
or
no
?
Should
not
one
answer
serve
his
turn
?
Will
you
not
believe
that
your
money
is
in
your
purse
or
chest
any
longer
then
you
are
looking
on
it
?
Or
that
your
corn
is
growing
on
your
land
,
or
your
cattel
in
your
grounds
any
longer
then
you
are
looking
on
them
?
By
this
Course
a
Rich
man
should
▪
have
no
more
content
then
a
beggar
,
longer
then
he
is
looking
on
his
money
,
or
goods
,
or
lands
:
and
when
he
is
looking
on
one
,
he
should
again
lose
the
Comfort
of
all
the
rest
.
What
hath
God
given
you
a
Memory
for
,
but
to
lay
up
former
apprehensions
,
and
discoveries
,
and
experiences
,
and
make
use
of
them
on
all
meet
occasions
afterwards
?
Let
me
therefore
perswade
you
to
this
great
and
necessary
work
.
When
God
hath
once
Resolved
your
Doubts
,
and
shewed
you
the
truth
of
your
Faith
,
Love
or
Obedience
,
Write
it
down
,
if
you
can
,
in
your
book
(
as
I
have
advised
you
in
my
Treatise
of
Rest
)
Such
a
day
upon
serious
perusal
of
my
heart
▪
I
found
it
thus
and
thus
with
my self
.
Or
at
least
,
Write
it
deep
in
your
Memory
;
And
do
not
suffer
any
fancies
,
or
fears
,
or
light
surmises
to
cause
you
to
question
this
again
,
as
long
as
you
fall
not
from
the
Obedience
or
Faith
which
you
then
discovered
.
Alas
,
mans
Apprehension
is
a
most
mutable
thing
:
If
you
leave
your
soul
open
to
every
new
apprehension
,
you
will
never
be
setled
:
You
may
think
two
contrary
things
of
your self
in
an
hour
.
You
have
not
always
the
same
opportunity
for
right
discerning
,
nor
the
same
clearness
of
Apprehension
,
nor
the
same
outward
means
to
help
you
,
nor
the
same
inward
Assistance
of
the
Holy
Ghost
:
When
you
have
these
therefore
,
make
use
of
them
,
and
fix
your
wavering
soul
,
and
take
your
Question
and
Doubt
as
Resolved
,
and
do
not
tempt
God
,
by
calling
him
to
new
Answers
again
and
again
,
as
if
he
had
given
you
no
answer
before
.
You
will
never
want
some
occasion
of
Jealousie
and
fears
as
long
as
you
have
Corruption
in
your
heart
,
and
sin
in
your
life
▪
and
a
Tempter
to
be
troubling
you
:
But
if
you
will
suffer
any
such
wind
to
shake
your
Peace
and
Comforts
,
you
will
be
always
shaking
,
and
fluctuating
as
a
wave
of
the
Sea
▪
And
you
must
labour
to
apprehend
not
onely
the
Uncomfortableness
,
but
the
Sinfulness
also
of
this
course
.
For
though
the
questioning
your
own
sincerity
on
every
small
occasion
be
not
near
so
great
a
sin
,
as
the
questioning
of
Gods
Merciful
Nature
,
or
the
truth
of
his
Promise
,
or
his
Readiness
to
shew
Mercy
to
the
Penitent
soul
,
or
the
Freeness
and
Fulness
of
the
Covenant
of
Grace
:
yet
even
this
is
no
contemptible
sin
.
For
1.
You
are
doing
Satans
work
,
in
denying
Gods
Graces
,
and
Accusing
your self
falsly
,
and
so
pleasing
the
Devil
in
Disquieting
your self
.
2.
You
slander
Gods
Spirit
as
well
as
your
own
soul
,
in
saying
,
He
hath
not
Renewed
and
Sanctified
you
,
when
he
hath
.
3.
This
will
necessitate
you
to
further
Unthankfulness
:
for
who
can
be
Thankful
for
a
Mercy
that
thinks
he
never
received
it
?
4.
This
will
shut
your
mouth
against
all
those
Praises
of
God
,
and
that
Heavenly
joyful
Commemoration
of
his
great
unspeakable
Love
to
your
soul
,
which
should
be
the
blessed
work
of
your
life
.
5
▪
This
will
much
abate
your
Love
to
God
,
and
your
sense
of
the
Love
of
Christ
in
dying
for
you
,
and
all
the
rest
of
your
Graces
,
while
you
are
still
questioning
your
Interest
in
Gods
Love
.
6.
It
will
lay
such
a
discouragement
on
your
soul
,
as
will
both
destroy
the
sweetness
of
all
Duties
to
you
(
which
is
a
great
evil
)
and
thereby
make
you
backward
to
them
,
and
heartless
in
them
:
You
will
have
no
mind
of
Praying
,
Meditation
,
or
other
duties
,
because
all
will
seem
dark
to
you
,
and
you
will
think
that
every
thing
makes
against
you
.
7.
You
rob
all
about
you
of
that
chearful
encourageing
example
&
perswasion
which
they
should
have
from
you
,
and
by
which
you
might
win
many
souls
to
God
:
And
contrarily
you
are
a
discouragement
and
hindrance
to
them
.
I
could
mention
many
more
sinful
aggravations
of
your
denying
Gods
Graces
in
you
on
every
small
insufficient
occasion
;
which
methinks
should
make
you
be
very
tender
of
it
,
if
not
to
avoyd
unnecessary
Trouble
to
your self
,
yet
at
least
to
avoyd
sin
against
God
.
And
what
I
have
said
of
Evidences
and
Assurance
,
I
would
have
you
understand
also
of
your
Experiences
.
You
must
not
make
Use
onely
at
the
present
of
your
Experiences
,
but
lay
them
up
for
the
time
to
come
.
Nor
must
you
tempt
God
so
far
as
to
expect
new
Experiences
upon
every
new
scruple
or
doubt
of
yours
▪
as
the
Israelites
expected
New
Miracles
in
the
Wilderness
,
still
forgetting
the
Old
.
If
a
Scholar
should
in
his
Studies
forget
all
that
he
hath
Read
and
Learned
,
and
all
the
Resolutions
of
his
Doubts
which
in
study
he
hath
attained
,
and
leave
his
Understanding
still
as
an
unwritten
Paper
,
as
Receptive
of
every
Mutation
and
New
Apprehension
,
and
contrary
Conceit
,
as
if
he
had
never
studied
the
Point
before
,
he
will
make
but
a
poor
proficiency
,
and
have
but
a
fluctuating
unsetled
brain
.
A
Scholar
should
make
all
the
studies
of
his
Life
to
compose
one
entire
Image
of
Truth
in
his
soul
,
as
a
Painter
makes
every
line
he
draws
to
compose
one
entire
picture
of
a
man
;
and
as
a
Weaver
makes
every
thred
to
compose
one
Web
:
so
should
you
make
all
former
Examinations
,
Discoveries
,
Evidences
and
Experiences
,
Compose
one
full
Discovery
of
your
Condition
,
that
so
you
may
have
a
setled
Peace
of
soul
:
And
see
that
you
tye
both
Ends
together
;
and
neither
look
on
your
present
troubled
state
without
your
former
,
lest
you
be
unthankful
,
and
unjustly
discouraged
;
nor
on
your
former
state
without
observance
of
your
present
frame
of
heart
and
life
,
lest
you
deceive
your self
,
or
grow
secure
.
O
that
you
could
well
observe
this
Direction
!
How
much
would
it
help
you
to
escape
extreams
,
and
Conduce
to
the
setling
of
a
well-grounded
Peace
,
and
at
once
,
to
the
well
ordering
of
your
whole
Conversation
.
DIRECTION
XXVIII
.
Be
very
Careful
that
you
create
not
perplexities
and
terrors
to
your
own
soul
,
by
rash
mis-interpretations
of
any
Passages
either
of
Scripture
,
of
Gods
Providence
,
or
of
the
Sermons
or
private
Speeches
of
Ministers
:
But
Resolve
with
Patience
,
yea
with
Gladness
,
to
suffer
Preachers
to
deal
with
their
Congregations
in
the
most
searching
,
serious
,
and
awakening
manner
:
lest
your
weakness
should
be
a
wrong
to
the
whole
Assembly
,
and
possibly
the
undoing
of
many
a
sensual
,
drowsy
or
obstinate
soul
,
who
will
not
be
convinced
and
awaked
by
a
Comforting
way
of
Preaching
,
or
by
any
smoother
or
gentler
means
.
HEre
are
three
dangerous
enemies
to
your
Peace
,
which
(
for
brevity
)
I
warn
you
of
together
.
1.
Rash
Mis-interpretations
and
misapplications
of
Scripture
.
Some
weak-headed
Troubled
Christians
can
scarce
read
a
Chapter
,
or
hear
one
read
,
but
they
'l
find
something
which
they
think
doth
Condemn
them
.
If
they
read
of
Gods
Wrath
and
Judgement
,
they
think
it
is
meant
against
them
.
If
they
read
,
Our
God
is
a
Consuming
Fire
,
they
think
presently
it's
themselves
that
must
be
the
●ewel
:
Whereas
Justice
and
Mercy
have
each
their
proper
objects
:
The
burningst
Fire
will
not
waste
the
Gold
,
nor
is
Water
the
Fewel
of
it
:
But
combustible
matter
it
will
presently
consume
.
An
humble
soul
,
that
lies
prostrate
at
Christs
feet
,
confessing
its
unworthiness
,
and
bewailing
its
sinfulness
,
this
is
not
the
object
of
Revenging
Justice
:
Such
a
soul
bringing
Christs
Merits
,
and
pleading
them
with
God
,
is
so
far
from
being
the
Fewel
of
this
Consuming
●ire
,
that
he
bringeth
that
water
which
will
undoubtedly
quench
it
.
Yet
this
Scripture-expression
of
our
God
,
may
subdue
carnal
s●curity
even
in
the
best
,
but
not
dismay
them
or
●●scourage
them
in
their
hopes
.
Another
〈◊〉
in
Psal.
5.
I
will
set
thy
sins
in
order
〈…〉
;
and
he
thinks
,
certainly
God
will
d●●l
thus
by
him
.
Not
considering
,
that
God
chargeth
onely
their
sins
upon
them
that
●ha●ge
them
not
by
true
Repentance
on
themselves
,
and
Accept
not
of
Christ
who
hath
Discharged
them
by
his
blood
.
It
is
the
excusers
,
and
mincers
,
and
defenders
of
sin
,
that
love
not
those
that
Reprove
them
,
and
that
will
not
avoyd
them
,
nor
the
occasions
of
them
,
that
would
not
be
Reformed
,
and
will
not
be
perswaded
,
in
whose
souls
Iniquity
hath
Dominion
,
and
that
Delight
in
it
,
it
is
these
on
whom
God
Chargeth
their
sin
:
For
this
is
the
Condemnation
,
that
Light
is
come
into
the
world
,
and
men
Love
Darkness
rather
then
Light
:
and
come
not
to
the
Light
,
lest
their
deeds
should
be
Reproved
,
Joh.
3.20
,
21.
But
for
the
soul
that
trembleth
at
Gods
Word
,
and
Comes
home
to
God
with
shame
and
sorrow
,
Resolving
to
return
no
more
to
wickedness
,
God
is
so
far
from
Charging
his
sins
upon
him
,
that
he
never
mentioneth
them
,
as
I
told
you
,
is
evident
in
the
Case
of
the
Prodigal
.
He
makes
not
a
poor
sinners
burthen
more
heavy
by
hitting
him
in
the
teeth
with
his
sins
,
but
makes
it
the
office
of
his
Son
to
ease
him
by
disburthening
him
.
Many
more
Texts
might
be
named
(
and
perhaps
it
would
not
be
lost
labour
)
which
Troubled
Souls
do
mis-understand
and
misapply
:
but
it
would
make
this
Writing
tedious
,
which
is
already
swell'd
so
far
beyond
my
first
intention
.
2.
The
second
Enemy
of
your
Peace
here
mentioned
,
is
,
Mis-understanding
and
misapplying
Passages
of
Providence
.
Nothing
more
common
with
Troubled
souls
,
then
upon
every
new
Cross
and
Affliction
that
befals
them
,
presently
to
think
,
God
takes
them
for
Hypocrites
!
and
to
question
their
sincerity
!
As
if
David
and
Iob
had
not
left
them
a
full
warning
against
this
Temptation
.
Do
you
lose
your
Goods
?
so
did
Iob.
Do
you
lose
your
Children
?
so
did
Iob
:
and
that
in
no
very
Comfortable
way
.
Do
you
lose
your
Health
?
so
did
Iob.
What
if
your
godly
friends
should
come
about
you
in
this
Case
,
and
bend
all
their
wits
and
speeches
to
perswade
you
that
you
are
but
an
Hypocrite
?
as
Iobs
friends
did
by
him
?
Would
not
this
put
you
harder
to
it
?
Yet
could
Iob
resolve
,
I
will
not
let
go
mine
Integrity
till
I
dye
.
I
know
Gods
Chastisements
are
all
Paternal
Punishments
:
and
that
Christians
should
search
and
try
their
hearts
and
ways
at
such
times
;
but
not
conclude
that
they
are
Graceless
ever
the
more
for
being
Afflicted
,
seeing
God
chasteneth
every
son
whom
he
receiveth
,
Heb.
12.6
,
7.
And
in
searching
after
sin
it self
in
your
Afflictions
,
be
sure
that
you
make
the
Word
,
and
not
your
sufferings
,
the
Rule
to
discover
how
far
you
have
sinned
;
and
let
Afflictions
onely
quicken
you
to
try
by
the
Word
.
How
many
a
Soul
have
I
known
that
by
mis-interpreting
Providences
,
have
in
a
blind
Jealousy
been
termed
quite
from
Truth
and
Duty
,
supposing
it
had
been
errour
and
sin
?
and
all
because
of
their
Afflictions
?
As
a
foolish
man
in
his
sickness
accuseth
the
last
meat
that
he
ate
before
he
fell
sick
,
though
it
might
be
the
wholsomest
that
ever
he
ate
,
and
the
disease
may
have
many
Causes
which
he
is
Ignorant
of
.
One
man
being
sick
,
a
busy
seducing
Papist
comes
to
him
(
for
it
is
their
use
to
take
such
opportunities
)
and
tels
him
,
It
is
Gods
hand
upon
you
for
forsaking
or
straying
from
the
Roman
Catholick
Church
;
and
God
hath
sent
this
Affliction
to
bring
you
home
:
all
your
Ancestors
lived
and
dyed
in
this
Church
,
and
so
must
you
if
ever
you
will
be
saved
.
The
poor
Jealous
affrighted
sinner
hearing
this
,
and
through
his
Ignorance
being
unable
to
answer
him
,
thinks
it
is
even
true
,
and
presently
turns
Papist
.
In
the
same
manner
do
most
other
Sects
.
How
many
have
the
Antin●mians
and
Anabaptists
thus
seduced
?
finding
a
poor
silly
woman
(
for
it
's
most
common
with
them
)
to
be
under
sad
doubts
and
distress
of
soul
,
one
tels
her
,
It
is
Gods
hand
on
you
to
convince
you
of
errour
,
and
to
bring
you
to
submit
to
the
Ordinance
of
Baptism
:
and
upon
this
many
have
been
Re-baptized
,
and
put
their
foot
into
that
snare
which
I
have
yet
seen
few
escape
and
draw
back
from
.
Another
comes
and
tels
the
troubled
soul
,
It
is
Legal
Preaching
,
and
looking
at
something
in
your self
for
Peace
and
Comfort
,
which
hath
brought
you
into
this
distress
:
As
long
as
you
follow
these
Legal
Preachers
,
and
read
their
books
,
and
look
at
any
thing
in
your self
,
and
seek
Assurance
from
Marks
within
you
,
it
will
never
be
better
with
you
.
These
Preachers
understand
not
the
nature
of
free
Grace
,
nor
ever
tasted
it
themselves
,
and
therefore
they
cannot
preach
it
,
but
despise
it
.
You
must
know
that
Grace
is
so
free
that
the
Covenant
hath
no
Condition
:
You
must
Believe
and
not
look
after
the
Marks
:
and
Believing
is
but
to
be
perswaded
that
God
is
Reconciled
to
you
,
and
hath
forgiven
you
:
for
you
are
Justified
before
you
were
born
if
you
are
one
of
the
Elect
,
and
can
but
Believe
it
;
't
is
not
any
thing
of
your
own
by
which
you
can
be
Justified
:
Nor
is
it
any
sin
of
yours
that
can
unjustifie
.
It
is
the
witness
of
the
Spirit
onely
perswading
you
of
your
Justification
and
Adoption
,
that
can
give
you
Assurance
;
and
fetching
it
from
any
thing
in
your self
,
is
but
a
resting
on
your
own
Righteousness
,
and
forsaking
Christ
.
When
the
Antinomian
hath
but
sung
this
Ignorant
Charm
to
a
poor
Soul
as
Ignorant
as
himself
,
and
prepared
by
terrours
to
entertain
the
Impression
,
presently
it
(
oft
)
takes
,
and
the
sinner
without
a
wonder
of
Mercy
is
undone
.
This
Doctrine
which
subverteth
the
very
scope
of
the
Gospel
,
being
entertained
,
subverteth
his
Faith
and
Obedience
;
and
usually
the
Libertinism
of
his
opinion
is
seen
in
his
Liberty
of
Conscience
,
and
Licentious
practises
:
and
his
trouble
of
mind
is
cured
,
as
a
burning
feaver
,
by
opium
,
which
gives
him
such
a
sleep
▪
that
he
never
awaketh
till
he
be
in
another
world
.
Yet
these
errours
are
so
gross
,
and
so
fully
against
the
express
Texts
of
Scripture
,
that
if
Ministers
would
condescendingly
,
lovingly
and
familiarly
deal
with
them
,
and
do
their
duty
,
I
should
hope
many
well-meaning
Souls
might
be
recovered
.
Thus
you
see
the
danger
of
rash
interpreting
,
and
so
misinterpreting
Providences
.
As
such
interpretations
of
prosperity
and
success
deludeth
not
onely
the
Mahometan
world
,
and
the
Prophane
world
,
but
many
that
seemed
Godly
;
so
many
such
Interpretations
of
Adversity
and
Crosses
do
;
especially
if
the
Seducer
be
but
kind
and
liberal
to
relieve
them
in
their
Adversity
he
may
do
with
many
poor
Souls
almost
what
he
please
.
3.
The
third
Enemy
to
your
peace
here
mentioned
,
is
,
Misinterpreting
or
misapplying
the
Passages
of
Preachers
,
in
their
Sermons
,
Writings
,
or
private
Speeches
.
A
Minister
cannot
deal
throughly
or
seriously
with
any
sort
of
sinners
,
but
some
fearful
troubled
souls
apply
all
to
themselves
.
I
must
intreat
you
to
avoid
this
fault
,
or
else
you
will
turn
Gods
Ordinances
,
and
the
daily
food
of
your
souls
into
bitterness
and
wormwood
,
and
all
through
your
mistakes
.
I
think
there
is
few
Ministers
so
preach
,
but
you
might
perceive
whom
they
mean
,
and
they
so
difference
as
to
tell
you
who
they
speak
to
.
I
confess
it
is
a
better
sign
of
an
honest
heart
,
and
self-judging
conscience
,
to
say
He
speaks
now
to
me
:
this
is
my
case
:
then
to
say
,
He
speaks
now
to
such
or
such
a
one
:
this
is
their
case
.
For
it
is
the
property
of
Hypocrites
to
have
their
eye
most
abroad
;
and
in
every
duty
to
be
minding
most
the
faults
of
others
:
and
you
may
much
discern
such
in
their
prayers
,
in
that
they
will
fill
their
confessions
most
with
other
mens
sins
,
and
you
may
feel
them
all
the
while
in
the
bosom
of
their
neighbours
,
when
you
may
even
feel
a
sincere
man
speaking
his
own
heart
,
and
most
opening
his
own
bosom
to
God
.
But
though
self-applying
,
and
self-searching
be
far
the
better
sign
,
yet
must
not
any
wise
Christian
do
it
mistakingly
▪
for
that
may
breed
abundance
of
very
sad
effects
.
For
besides
the
aforesaid
embittering
of
Gods
Ordinances
to
you
,
and
so
discouraging
you
from
them
,
do
but
consider
what
a
grief
and
a
snare
you
may
prove
to
your
Minister
.
A
grief
it
must
needs
be
to
him
who
knows
he
should
not
make
sad
the
soul
of
the
innocent
,
to
think
that
he
cannot
avoid
it
,
without
avoiding
his
duty
.
When
God
hath
put
two
several
Messages
in
our
mouthes
,
Isa.
3.10
,
11.
Say
to
the
R●ghteous
,
it
shall
be
well
with
him
:
and
Say
to
the
wicked
,
it
shall
be
ill
with
him
;
He
that
believeth
shall
be
saved
;
He
that
believeth
not
shall
be
damned
,
and
we
speak
both
;
will
you
take
that
as
spoken
to
you
,
which
is
spoken
to
the
unbeliever
and
the
wicked
?
Alas
,
how
is
it
possible
then
for
us
to
forbear
troubling
you
?
If
you
will
put
your
head
under
every
stroke
that
we
give
against
sin
and
sinners
,
how
can
we
help
it
if
you
smart
?
what
a
sad
case
are
we
in
,
by
such
misapplications
!
We
have
but
two
Messages
to
deliver
,
and
both
are
usually
lost
by
misapplication
.
The
wicked
saith
,
I
am
the
Righteous
,
and
therefore
it
sh●ll
go
well
with
me
:
the
Righteous
saith
,
I
am
the
wicked
,
and
therefore
it
shall
go
ill
with
me
:
The
Unbeliever
saith
,
I
am
a
Believer
,
and
therefore
am
justif●●d
;
The
Believer
saith
,
I
am
〈◊〉
Vnbeliever
▪
●nd
therefore
am
condemned
:
nay
▪
it
is
not
onely
the
loss
of
our
preaching
,
but
we
oft
do
them
much
harm
:
for
they
are
hardened
that
should
be
humbled
;
and
they
are
wounded
more
that
should
be
healed
A
Minister
now
must
needs
tell
them
,
who
he
means
by
the
Believer
,
and
who
by
the
Unbeliever
,
who
by
the
Righteous
,
and
who
by
the
wicked
:
and
yet
when
he
hath
done
it
as
accurately
,
and
as
cautelously
as
he
can
,
misapplying
souls
will
wrong
themselves
by
it
:
so
that
because
people
cannot
see
the
distinguishing
line
,
it
therefore
comes
to
pass
that
few
are
comforted
,
but
when
Ministers
preach
nothing
else
but
comfort
:
and
few
humbled
,
but
where
Ministers
bend
almost
all
their
endeavors
that
way
,
that
people
can
feel
almost
nothing
else
from
him
:
But
for
him
that
equally
would
divide
to
each
their
portion
,
each
one
snatcheth
up
the
part
of
another
,
and
he
oft
misseth
of
profiting
either
:
And
yet
this
is
the
course
that
we
must
take
.
And
what
a
snare
is
this
to
us
,
as
well
as
a
grief
?
what
if
we
should
he
so
moved
with
compassion
of
your
troubles
,
as
to
fit
almost
all
our
Doctrine
and
Application
to
you
?
what
a
fearful
guilt
should
we
draw
upon
our
own
souls
▪
Nay
,
what
a
snare
may
you
thus
prove
to
the
greater
part
of
the
Congregation
?
Alas
,
we
have
seldom
past
one
or
two
,
or
three
troubled
Consciences
in
an
Auditory
(
and
perhaps
some
of
their
troubles
be
the
fruit
of
such
wilful
sinning
,
that
they
have
more
need
of
greater
humbling
yet
)
should
we
now
neglect
all
the
rest
of
these
poor
souls
,
to
preach
only
to
you
?
O
how
many
an
ignorant
hard-hearted
sinner
comes
before
God
every
day
!
Shall
we
let
such
go
away
as
they
came
,
without
ever
a
blow
to
awaken
them
and
stir
their
hearts
!
when
alas
,
all
that
ever
we
can
do
is
too
little
!
when
we
preach
you
into
tears
and
trembling
,
we
preach
them
asleep
!
Could
we
speak
swords
,
it
would
scarce
make
them
feel
,
when
you
through
misapplication
have
gone
home
with
anguish
and
fears
;
how
few
of
all
these
have
been
pricked
at
the
heart
,
and
said
,
What
shall
we
do
to
be
saved
?
Have
you
no
Pity
now
on
such
stupid
souls
as
these
?
I
fear
this
one
distemper
of
yours
,
that
you
cannot
bear
this
rousing
preaching
,
doth
bewray
another
and
greater
sin
;
look
to
it
,
I
beseech
you
;
for
I
think
I
have
spy'd
out
the
cause
of
your
trouble
:
Are
you
not
your self
too
great
a
stranger
to
poor
stupid
sinners
?
and
come
not
among
them
?
or
pitty
them
not
as
you
should
?
and
do
not
your
duty
for
the
saving
of
their
souls
?
but
think
it
belongs
not
to
you
but
to
others
?
Do
you
use
to
deal
with
servants
and
neighbors
about
you
,
and
tell
them
of
sin
and
misery
,
and
the
remedy
,
and
seek
to
draw
their
hearts
to
Christ
,
and
bring
them
to
duty
?
I
doubt
you
do
little
in
this
(
and
that
is
sad
unmercifulness
:
)
for
if
you
did
,
truly
you
could
not
choose
but
finde
such
miserable
ignorance
,
such
senselesness
and
blockishness
,
such
hating
reproof
and
unwillingness
to
be
reformed
,
such
love
of
this
world
,
and
slavery
to
the
flesh
,
and
so
little
savour
of
Christ
,
Grace
,
Heaven
and
the
things
of
the
Spirit
,
and
especially
such
an
unteachableness
,
intractableness
(
as
thorns
and
bryars
)
and
so
great
a
difficulty
of
moving
them
an
inch
from
what
they
are
,
that
you
would
have
been
willing
ever
after
to
have
Ministers
preach
more
rousingly
then
they
do
,
and
you
would
be
glad
for
their
sakes
when
you
heard
that
which
might
awake
them
and
prick
them
to
the
heart
.
Yea
,
if
you
had
tried
how
hard
a
work
it
is
to
bring
worldly
formal
Hypocrites
to
see
their
Hypocrisie
,
or
to
come
over
to
Christ
from
the
creature
,
and
to
be
in
good
earnest
in
the
business
of
their
salvation
,
you
would
be
glad
to
have
Preachers
search
them
to
the
quick
,
and
ransack
their
hearts
,
and
help
them
against
their
affected
and
obstinate
self-delusions
.
Besides
,
you
should
consider
that
the●
Case
is
far
different
from
yours
.
Your
disease
is
pain
and
trouble
,
they
are
stark
dead
:
You
have
Gods
favour
and
doubt
of
it
:
they
are
his
enemies
and
never
suspect
it
:
You
want
comfort
,
and
they
want
pardon
and
life
:
if
your
disease
should
never
here
be
cured
,
it
is
but
going
more
sadly
to
heaven
:
But
if
they
be
not
recovered
by
Regeneration
,
they
must
lie
for
ever
in
Hell
:
And
should
we
not
then
pitty
them
more
then
you
?
and
study
more
for
them
?
and
preach
more
for
them
?
and
rather
forget
you
in
a
Sermon
then
them
?
should
you
not
wish
us
so
to
do
?
should
we
more
regard
the
comforting
of
one
,
then
the
saving
of
an
hundred
?
Nay
more
,
we
should
not
onely
neglect
them
but
dangerously
hurt
them
,
if
we
should
preach
too
much
to
the
case
of
troubled
souls
:
For
you
are
not
so
apt
to
misapply
passages
of
terror
,
and
to
take
their
portion
,
as
they
are
apt
to
apply
to
themselves
such
passages
for
comfort
,
and
take
your
portion
to
themselves
.
I
know
some
will
say
,
that
it
is
preaching
Christ
,
and
setting
forth
Gods
Love
that
will
win
them
best
,
and
terrors
do
but
make
unwilling
Hypocrital
Professors
.
This
makes
me
remember
how
I
have
heard
some
Preachers
of
the
times
blame
their
Brethren
for
not
preaching
Christ
to
their
People
▪
when
they
Preached
the
danger
of
rejecting
Christ
,
disobeying
him
and
resisting
his
Spirit
.
Do
these
men
think
that
it
is
no
preaching
Christ
(
when
we
have
first
many
years
told
men
the
fulness
of
his
satisfaction
,
the
freeness
and
general
extent
of
his
Covenant
or
Promise
,
and
the
riches
of
his
Grace
,
and
the
incomprehensibleness
of
his
Glory
,
and
the
Truth
of
all
)
to
tell
them
afterwards
the
danger
of
refusing
,
neglecting
,
and
disobeying
him
?
and
of
living
after
the
flesh
,
and
preferring
the
world
before
him
?
and
serving
Mammon
,
and
falling
off
in
persecution
,
and
avoiding
the
cross
,
and
yielding
in
Temptation
,
and
quenching
the
Spirit
,
and
declining
from
their
first
Love
,
and
not
improving
their
Talents
,
and
not
forgiving
and
loving
their
brethren
,
yea
and
enemies
?
&c.
Is
none
of
this
Gospel
?
nor
preaching
Christ
?
yea
,
is
not
Repentance
it self
(
except
despairing
Repentance
)
proper
to
the
Gospel
,
seeing
the
Law
excludeth
it
,
and
all
manner
of
hope
.
Blame
me
not
,
Reader
,
if
I
be
zealous
against
these
men
,
that
not
only
know
no
better
what
preaching
Christ
is
,
but
in
their
ignorance
reproach
their
Brethren
for
not
preaching
Christ
,
and
withal
condemn
Christ
himself
,
and
all
his
Apostles
?
Do
they
think
that
Christ
himself
knew
not
what
it
was
to
preach
Christ
?
or
that
he
set
us
a
patern
too
low
for
our
imitation
?
I
desire
them
soberly
to
read
Mat.
5.6
,
7
,
10
,
25.
Rom.
8.
from
the
first
verse
to
the
14.
Rom.
2.
Heb.
2.
&
4.
&
5.
&
10
and
then
tell
me
whether
we
preach
as
Christ
and
his
Apostles
did
.
But
to
the
Objection
:
I
Answer
first
,
we
do
set
forth
Gods
love
,
and
the
fulness
of
Christ
,
and
the
sufficiency
of
his
death
and
satisfaction
for
all
,
and
the
freeness
and
extent
of
his
offer
and
promise
of
mercy
,
and
his
readiness
to
welcome
returning
sinners
:
this
we
do
first
(
mixing
with
this
the
discovery
of
their
natural
misery
by
sin
,
which
must
be
first
known
)
and
next
we
shew
them
the
danger
of
Rejecting
Christ
and
his
offer
,
2.
When
we
finde
men
settled
under
the
preaching
of
free
Grace
,
in
a
base
contempt
or
sleepy
neglect
of
it
,
preferring
the
world
and
their
carnal
pleasures
and
ease
before
all
the
Glory
of
heaven
,
and
Riches
of
Christ
and
Grace
,
is
it
not
time
for
us
to
say
,
How
shall
ye
escape
,
if
ye
neglect
so
great
salvation
?
Heb.
2.3
.
and
of
how
much
soarer
punishment
shall
he
be
thought
worthy
that
treads
under
foot
the
blood
of
the
Covenant
?
Heb.
10.26
when
men
grow
careless
and
unbelieving
,
must
we
not
say
,
Take
heed
lest
a
promise
being
lest
of
entring
into
his
Rest
,
any
of
you
should
seem
to
come
short
of
it
?
Heb.
4.1
.
3.
Hath
not
Christ
led
us
,
commanded
us
and
taught
us
this
way
?
Except
ye
Repent
,
ye
shall
all
perish
,
was
his
Doctrine
,
Luke
13.3
,
5.
Go
into
the
world
,
and
preach
the
Gospel
to
every
creature
:
(
what
's
that
Gospel
?
)
He
that
believeth
shall
be
saved
,
and
he
that
believeth
not
shall
be
damned
,
Mark
16.16
.
Those
mine
Enemies
that
would
not
I
should
raign
over
them
,
bring
hither
and
stay
them
before
me
,
Luke
19.27
.
Doth
any
of
the
Apostles
speak
more
of
hell-fire
,
and
the
worm
that
never
dyeth
,
and
the
fire
that
never
is
quenched
,
their
Christ
himself
doth
?
And
do
not
his
Apostles
go
the
same
way
?
even
Paul
,
the
greatest
preacher
of
faith
,
2
Thess.
1
▪
7
,
8
,
9.
and
2.12
,
&c.
What
more
common
?
Alas
,
what
work
should
we
make
,
if
we
should
stroak
and
smooth
all
men
with
Antinomian
language
?
It
were
the
way
to
please
all
the
sensual
prophane
multitude
;
but
it
is
none
of
Christs
way
to
save
their
souls
.
I
am
ready
to
think
that
these
men
would
have
Christ
preached
,
as
the
Papists
would
have
him
pray'd
to
;
to
say
,
Jesu
,
Jesu
,
Jesu
,
nine
times
together
,
and
this
oft
over
,
is
their
praying
to
him
;
and
to
have
Christs
name
oft
in
the
Preachers
mouth
,
some
men
think
is
the
right
preaching
Christ
.
Let
me
now
desire
you
hereafter
,
to
be
glad
to
hear
Ministers
awaken
the
prophane
and
dead-hearted
hearers
,
and
search
all
to
the
quick
,
and
misapply
nothing
to
your self
:
but
if
you
think
any
passage
doth
neerly
concern
you
,
open
your
mind
to
the
Minister
privately
,
when
he
may
satisfie
you
more
fully
,
and
that
without
doing
hurt
to
others
:
And
consider
what
a
strait
Ministers
are
in
that
have
so
many
of
so
different
conditions
,
inclinations
and
conversations
to
preach
to
▪
,
DIRECTION
XXIX
.
29.
Be
sure
you
forget
not
to
distinguish
between
Causes
of
Doubting
of
your
sincerity
,
and
causes
of
meer
Humiliation
,
Repentance
and
Amendment
:
And
do
not
raise
Doubtings
and
Fears
,
where
God
calleth
you
but
to
Humiliation
,
Amendment
,
and
fresh
recourse
to
Christ
.
THis
Rule
is
of
so
great
moment
to
your
peace
,
that
you
will
have
daily
use
for
it
and
can
never
maintain
any
true
setled
peace
without
the
practice
of
it
.
What
more
common
then
for
poor
Christians
to
pour
out
a
multitude
of
complaints
of
their
weaknesses
,
and
wants
,
and
miscarriages
;
and
never
consider
all
the
while
that
there
may
be
cause
of
sorrow
in
these
,
when
yet
there
is
no
cause
of
doubting
of
their
sincerity
.
I
have
shewed
before
,
that
in
gross
falls
and
great
backslidings
,
Doubtings
will
arise
,
and
sometime
our
fears
and
jealousies
may
not
be
without
cause
;
But
it
is
not
ordinary
infirmities
,
nor
every
sin
which
might
have
been
avoided
,
that
is
just
cause
of
Doubting
.
Nay
your
very
Humiliation
must
no
further
be
endeavored
then
it
tends
to
your
Recovery
,
and
to
the
honouring
of
mercy
:
For
it
is
possible
that
you
may
exceed
in
the
measure
of
your
Griefs
.
You
must
therefore
first
be
resolved
wherein
the
Truth
of
saving
Grace
doth
consist
,
and
then
in
all
your
failings
and
weaknesses
first
know
,
whether
they
contradict
sincerity
it self
and
are
such
as
may
give
just
cause
to
question
your
sincerity
:
If
they
be
not
(
as
the
ordinary
infirmities
of
Believers
are
not
)
then
you
may
and
must
be
humbled
for
them
,
but
you
may
not
Doubt
of
your
Salvation
for
them
.
I
told
you
before
▪
by
what
marks
you
may
discern
your
sincerity
,
that
is
,
wherein
the
nature
of
saving
faith
and
holiness
doth
consist
:
Keep
that
in
your
eye
:
and
as
long
as
you
finde
that
sure
and
clear
,
let
nothing
make
you
doubt
of
your
Right
to
Christ
and
Glory
.
But
,
alas
,
how
people
do
contradict
the
will
of
God
in
this
!
when
you
have
sinned
,
God
would
have
you
bewail
your
folly
and
unkinde
dealing
,
and
fly
to
mercy
through
Christ
:
and
this
you
will
not
do
:
But
he
would
not
have
you
torment
your self
with
fears
of
damnation
,
and
questioning
his
Love
:
and
yet
this
you
will
do
.
You
may
discern
by
this
that
Humiliation
and
Reformation
are
sure
of
God
,
mans
heart
is
so
backward
to
it
:
and
that
vexations
,
doubts
and
fears
in
true
Christians
that
should
be
comfortable
,
are
not
of
God
,
mans
nature
is
so
prone
to
them
(
though
the
ungodly
that
should
fear
and
doubt
are
as
backward
to
it
.
)
I
think
it
will
not
be
unseasonable
here
to
lay
down
the
particular
Doubts
that
usually
trouble
sincere
Believers
,
and
see
how
far
they
may
be
just
,
and
how
far
unjust
and
causeless
;
and
most
of
them
shall
be
from
my
own
former
experience
;
and
such
as
I
have
been
most
troubled
with
my self
,
and
the
rest
such
as
are
incident
to
true
Christians
,
and
too
usual
with
them
DOUBT
.
I.
I
Have
oft
heard
and
read
in
the
best
Divines
,
that
Grace
is
not
born
with
us
,
and
therefore
Satan
hath
always
possession
before
Christ
,
and
keeps
that
possession
in
Peace
,
till
Christ
come
and
binde
him
and
cast
him
out
;
and
that
this
is
so
great
a
work
that
it
cannot
choose
but
be
observed
,
and
for
ever
remembred
by
the
soul
where
it
is
wrought
;
yea
the
several
steps
and
passages
of
it
may
be
all
observed
:
first
casting
down
,
and
then
lifting
up
:
first
wounding
and
killing
,
and
then
healing
and
reviving
.
But
I
have
not
observed
the
distinct
parts
and
p●s●●ges
of
this
change
in
me
,
nay
,
I
know
of
no
such
sudden
observable
change
at
all
:
I
cannot
remember
that
ever
I
was
first
killed
,
and
then
revived
:
Nor
do
I
know
by
what
Minister
,
nor
at
what
Sermon
,
or
other
means
that
work
which
is
upon
me
was
wrought
:
No
nor
what
day
or
moneth
or
year
it
was
begun
.
I
have
slided
insensibly
into
a
Profession
of
Religion
,
I
know
not
how
:
And
therefore
I
fear
that
I
am
not
sincere
,
and
the
work
of
true
Regeneration
was
never
yet
wrought
upon
my
soul
.
ANSWER
.
I
will
lay
down
the
full
answer
to
this
in
these
Propositions
.
1.
It
is
true
that
Grace
is
not
Natural
to
us
,
or
conveyed
by
Generation
.
2.
Yet
it
is
as
true
that
Grace
is
given
to
our
Children
as
well
as
to
us
.
That
it
may
be
so
,
and
is
so
with
some
,
all
will
grant
who
believe
that
Infants
may
be
,
and
are
saved
:
And
that
it
is
so
with
the
Infants
of
Believers
,
I
have
fully
proved
in
my
Book
of
Baptism
:
But
mark
what
Grace
I
mean
:
The
Grace
of
Remission
of
original
sin
the
Children
of
all
true
Believers
have
at
least
a
high
probability
of
,
if
not
a
full
Certainty
;
their
parent
Accepting
it
for
himself
and
them
,
and
Dedicating
them
to
Christ
,
and
engaging
them
in
his
Covenant
,
so
that
he
takes
them
for
his
People
,
and
they
take
him
for
their
Lord
and
Saviour
.
And
for
the
Grace
of
inward
Renewing
of
their
Natures
or
Dispositions
,
it
is
a
secret
to
us
,
utterly
unknown
whether
God
use
to
do
it
in
Infants
or
no.
3.
Gods
first-ordained
way
for
the
working
of
inward
holiness
is
by
Parents
Education
of
their
Children
,
and
not
by
the
publick
Ministry
of
the
Word
:
of
which
more
anon
.
4.
All
godly
Parents
do
acquaint
their
Children
with
the
doctrine
of
Christ
in
their
Infancy
,
as
soon
as
they
are
capable
of
receiving
it
,
and
do
afterwards
inculcate
it
on
them
more
and
more
.
5.
These
Instructions
of
Parents
are
usually
seconded
by
the
workings
of
the
Spirit
according
to
the
capacity
of
the
Child
,
opening
their
understandings
to
receive
it
,
and
making
an
impression
thereby
upon
the
heart
.
6.
When
these
Instructions
and
the
inward
workings
of
the
Spirit
are
just
past
the
preparatory
part
,
and
above
the
highest
step
of
Common
Grace
,
and
have
attained
to
special
saving
Grace
,
is
ordinarily
undiscernible
:
&
therefore
as
I
have
shewed
already
,
in
Gods
usual
way
of
working
Grace
,
men
cannot
know
the
just
day
or
time
when
they
began
to
be
in
the
state
of
Grace
.
And
though
men
that
have
long
lived
in
Prophaness
,
and
are
changed
suddenly
,
may
conjecture
near
at
the
time
:
yet
those
that
God
hath
been
working
on
early
in
their
youth
,
yea
or
afterwards
by
slow
degrees
,
cannot
know
the
time
of
their
first
receiving
the
Spirit
.
8.
The
Memories
of
all
men
are
so
slippery
and
one
thought
so
suddenly
thrust
out
by
another
,
that
many
a
thousand
souls
forget
those
particular
workings
which
they
have
truly
felt
.
9.
The
Memories
of
Children
are
far
weaker
then
of
others
:
and
therefore
it
is
less
probable
that
all
the
Spirits
workings
should
by
them
be
remembred
.
9.
And
the
motions
of
Grace
are
so
various
,
sometimes
stirring
one
Affection
,
and
sometimes
another
;
sometimes
beginning
with
smaller
motions
,
and
then
moving
more
strongly
and
sensibly
,
that
its
usual
for
later
motions
which
are
more
deeply
affecting
,
to
make
us
overlook
all
the
former
,
or
take
them
for
nothing
.
10.
God
dealeth
very
variously
with
his
Chosen
in
their
Conversion
,
as
to
the
accidentals
and
circumstances
of
the
work
.
Some
he
calleth
not
home
till
they
have
run
a
long
race
in
the
way
of
Rebellion
,
in
open
drunkenness
,
swearing
,
worldliness
,
and
derision
of
holiness
:
These
he
usually
humbleth
more
deeply
,
and
they
can
better
observe
the
several
steps
of
the
Spirit
in
the
work
;
(
and
yet
not
always
neither
)
Others
he
so
restraineth
in
their
youth
,
that
though
they
have
not
saving
Grace
,
yet
they
are
not
guilty
of
any
Gross
sins
,
but
have
a
liking
to
the
people
and
ways
of
God
:
and
yet
he
doth
not
savingly
convert
them
till
long
after
.
It
is
much
harder
for
these
to
discern
the
time
or
manner
of
their
Conversion
:
yet
usually
some
conjectures
they
may
make
:
And
usually
their
humiliation
is
not
so
deep
.
Others
,
as
is
said
,
have
the
saving
workings
of
the
Spirit
in
their
very
Childhood
,
and
these
can
least
of
all
discern
the
certain
time
or
order
.
The
ordinary
way
of
Gods
dealing
with
those
that
are
Children
of
Godly
Parents
,
and
have
good
Education
,
is
,
by
giving
them
some
liking
of
Godly
persons
and
ways
,
some
Conscience
of
sin
,
some
Repentance
,
and
recourse
by
prayer
to
God
in
Christ
for
mercy
;
yet
youthful
lusts
and
folly
,
and
ill
company
,
do
usually
much
stifle
it
;
till
at
last
by
some
Affliction
,
or
Sermon
,
or
Book
,
or
good
Company
,
God
setteth
home
the
work
,
and
maketh
them
more
Resolute
and
victorious
Christians
.
These
persons
now
can
remember
that
they
had
convictions
and
stirrings
of
Conscience
when
they
were
young
,
and
the
other
fore-mentioned
works
:
perhaps
they
can
remember
some
more
notable
rowsings
and
awakenings
long
after
,
and
perhaps
they
have
had
many
such
fits
and
steps
,
and
the
work
hath
stood
at
this
pass
for
a
long
time
,
even
many
years
together
.
But
at
which
of
all
these
Changes
it
was
that
the
Soul
began
to
be
savingly
sincere
,
I
think
is
next
to
an
impossibility
to
discern
.
According
to
that
experience
which
I
have
had
of
the
state
of
Christians
,
I
am
forced
to
Judge
that
most
of
the
Children
of
the
Godly
that
ever
are
Renewed
,
are
Renewed
in
their
Childhood
,
or
much
towards
it
then
done
,
and
that
among
forty
Christians
there
is
not
one
that
can
certainly
name
the
month
in
which
his
soul
first
began
to
be
sincere
;
and
among
a
thousand
Christians
,
I
think
not
one
can
name
the
hour
.
The
Sermon
which
awakened
them
they
may
name
,
but
not
the
hour
when
they
first
arrived
at
a
saving
sincerity
.
My
advice
therefore
to
all
Christians
is
this
;
Find
Christ
by
his
Spirit
dwelling
in
your
hearts
,
and
then
never
trouble
your selves
,
though
you
know
not
the
time
or
manner
of
his
entrance
.
Do
you
value
Christ
above
the
world
?
and
Resolve
to
choose
him
before
the
world
?
and
perform
these
Resolutions
?
Then
need
you
not
doubt
but
the
Spirit
of
Jesus
is
victorious
in
you
.
DOUBT
II.
BVT
I
have
oft
read
and
heard
,
th●t
a
man
cannot
come
to
Christ
till
he
feel
the
heavy
burthen
of
sin
:
It
is
the
weary
and
heavy-laden
that
Christ
calleth
to
him
.
He
bindeth
up
onely
the
broken-hearted
:
he
is
a
Physician
onely
to
those
that
feel
themselves
sick
:
he
brings
men
to
Heaven
by
the
gates
〈◊〉
Hell
:
They
must
be
able
to
say
,
I
am
in
a
lo●●
Condition
,
and
in
a
state
of
damnation
,
and
●f
I
should
dye
this
hour
I
must
perish
for
ever
,
before
Christ
will
deliver
them
.
God
wi●l
not
throw
away
the
blood
of
his
Son
on
those
that
feel
not
their
absolute
necessity
of
it
,
and
that
they
are
undone
without
it
.
But
it
was
never
thus
with
me
to
this
day
.
ANSWER
.
YOU
must
distinguish
carefully
between
Repentance
as
it
is
in
the
Mind
and
Will
,
and
as
it
shews
it self
in
the
Passion
of
Sorrow
.
All
that
have
saving
interest
in
Christ
,
have
their
Judgements
and
Wils
so
far
changed
,
that
they
know
they
are
great
sinners
,
and
that
there
is
no
way
to
the
obtaining
of
pardon
and
salvation
but
by
Christ
,
and
the
free
mercy
of
God
in
him
;
and
thereupon
they
are
convinced
that
if
they
remain
without
the
Grace
of
Christ
,
they
are
undone
for
ever
:
Whereupon
they
understanding
that
Christ
and
Mercy
is
offered
to
them
in
the
Gospel
,
do
heartily
and
thankfully
accept
the
offer
,
and
would
not
be
without
Christ
,
or
change
their
Hopes
of
his
Grace
for
all
the
world
,
and
do
resolve
to
wait
upon
him
for
the
further
discovery
of
his
Mercy
and
the
workings
of
his
Spirit
,
in
a
Constant
and
Conscionable
use
of
his
Mea●s
,
and
to
be
Ruled
by
him
,
to
their
power
.
Is
it
not
thus
with
you
?
If
it
be
▪
here
is
the
Life
and
Substance
of
Repentance
which
consisteth
in
this
change
of
the
mind
and
heart
:
and
you
have
no
Cause
to
Doubt
of
the
truth
of
it
,
for
want
of
more
deep
and
passionate
humiliation
.
2.
I
have
told
you
before
how
uncertain
and
unconstant
the
Passionate
effects
of
Grace
are
,
and
how
unfit
to
Judge
by
,
and
given
you
several
Reasons
of
it
.
Yet
I
doubt
not
but
some
work
upon
the
Affections
there
is
,
as
well
as
on
the
Will
and
Understanding
:
but
with
so
great
diversity
of
manner
and
degrees
,
that
it
is
not
safe
judging
by
it
onely
or
chiefly
:
Is
there
no
degree
of
Sorrow
or
Trouble
that
hath
touched
your
heart
for
your
sin
or
Misery
?
If
your
Affections
were
no
wh●●
stir'd
,
you
would
hardly
be
moved
to
Act●on
;
to
use
means
,
or
avoyd
iniquity
,
much
less
would
you
so
oft
complain
as
you
do
.
3.
If
God
prevented
those
hainous
sins
in
the
time
of
your
unregeneracy
,
which
those
usually
are
guilty
of
who
are
called
to
so
deep
a
degree
of
sorrow
,
you
should
rather
be
thankful
that
your
wound
was
not
deeper
,
then
troubled
that
the
Cure
cost
you
not
dearer
.
Look
well
whether
the
Cure
be
wrought
in
the
change
of
your
heart
and
life
from
the
world
to
God
by
Christ
,
and
then
you
need
not
be
troubled
that
it
was
wrought
so
easily
.
4.
Were
you
not
acquainted
with
the
evil
of
sin
,
and
danger
and
misery
of
sinners
in
your
very
Childhood
?
and
also
of
the
necessity
of
a
Saviour
,
and
that
Christ
dyed
to
save
all
sinners
that
will
believe
and
Repent
?
and
hath
not
this
fastned
on
your
heart
,
and
been
working
in
you
by
Degrees
ever
since
?
If
it
be
so
,
then
you
cannot
expect
that
you
should
have
such
deep
terrours
as
those
that
never
hear
of
sin
and
Christ
till
the
news
come
upon
them
suddenly
in
the
ripeness
of
their
sin
.
There
is
a
great
deal
of
difference
betwixt
the
Conversion
of
a
Jew
or
any
other
Infidel
,
who
is
brought
on
the
sudden
to
know
the
doctrine
of
Sin
,
Misery
,
and
Salvation
by
Christ
;
and
the
Convertion
of
a
Professour
of
the
Christian
Religi●●
▪
who
hath
known
this
doctrine
in
some
sort
from
his
Childhood
,
and
who
hath
a
sound
Religion
,
though
he
be
not
sound
in
his
Religion
,
and
so
needs
not
a
Conversion
to
a
sound
faith
,
but
onely
to
a
soundness
in
the
faith
.
The
suddenness
of
the
News
must
needs
make
those
Violent
Commotions
and
Changes
in
the
one
,
which
cannot
ordinarily
be
expected
in
the
other
,
who
is
acquainted
so
early
with
the
truth
,
and
by
such
degrees
.
5.
But
suppose
you
heard
nothing
of
Sin
and
Misery
,
and
a
Redeemer
in
your
Childhood
,
or
at
least
understood
it
not
(
which
yet
is
unlikely
)
yet
let
me
ask
you
this
:
Did
not
that
Preacher
,
or
that
Book
,
or
whatever
other
Means
God
used
for
your
Conversion
,
reveal
to
you
Misery
and
Mercy
both
together
?
Did
not
you
hear
and
believe
that
Christ
dyed
for
sin
,
as
soon
as
you
understood
your
Sin
and
Misery
?
Sure
I
am
that
the
Scripture
reveals
both
together
:
and
so
doth
every
sound
Preacher
,
and
every
sound
Writer
(
notwithstanding
that
the
slanderous
Antinomians
do
shamelesly
proclaim
that
we
preach
not
Christ
,
but
the
Law
.
)
This
being
so
,
you
may
easily
apprehend
that
it
must
needs
abate
very
much
of
the
Terrour
,
which
would
else
have
been
unavoydable
.
If
you
had
read
or
heard
that
you
were
a
sinner
,
and
the
Child
of
Hell
and
of
Gods
〈◊〉
▪
and
that
there
was
no
Remedy
(
which
is
〈◊〉
a
Preaching
of
the
Law
,
as
we
must
not
use
to
any
in
the
world
,
nor
any
since
the
first
promise
to
Adam
must
receive
;
)
Yea
or
if
you
had
heard
Nothing
of
a
Saviour
for
a
year
,
or
a
day
,
or
an
hour
after
you
had
heard
that
you
were
an
Heir
of
Hell
;
and
so
the
Remedy
had
been
but
Concealed
from
you
,
though
not
denied
(
which
ordinarily
must
not
be
done
)
then
you
might
in
all
likelyhood
have
found
some
more
terrours
of
soul
that
hour
.
But
when
you
heard
that
your
sin
was
pardonable
as
soon
as
you
heard
that
you
were
a
sinner
,
and
heard
that
your
Misery
had
a
sufficient
Remedy
provided
,
if
you
would
accept
it
,
or
at
least
that
it
was
not
Remediless
,
and
this
as
soon
as
you
heard
of
that
misery
,
what
wonder
is
it
if
this
exceedingly
abate
your
fears
and
troubles
!
Suppose
two
men
go
to
visit
two
several
Neighbours
that
have
the
Plague
,
and
One
of
them
saith
,
It
is
the
Plague
that
is
on
you
;
you
are
but
a
Dead
man
:
The
other
saith
to
the
other
sick
person
,
It
is
the
Plague
that
you
have
;
but
here
is
our
Physician
at
the
next
door
that
hath
a
Receipt
that
will
cure
it
as
Infallibly
and
as
easily
as
if
it
were
but
the
prick
of
a
pin
;
he
hath
cured
thousands
and
never
fail'd
one
that
took
his
Receipt
:
but
if
you
will
not
send
to
him
,
and
trust
him
,
and
take
his
Re●e●●t
there
is
no
hopes
of
you
.
Tell
me
now
whether
the
first
of
these
sick
persons
be
not
like
to
be
more
troubled
then
the
other
?
and
whether
it
will
not
remove
almost
all
the
fears
and
troubles
of
the
latter
to
hear
of
a
Certain
Remedy
as
soon
as
he
heareth
of
the
disease
?
though
some
trouble
he
must
needs
have
to
think
that
he
hath
a
disease
in
it self
so
desperate
or
loathsome
.
Nay
,
let
me
tell
you
,
so
the
Cure
be
but
well
done
,
the
less
Terrours
and
despairing
fears
you
were
put
upon
,
the
more
Credit
is
it
to
your
Physician
and
his
Apothecary
,
Christ
and
the
Preacher
or
Instrument
that
did
the
work
:
and
therefore
you
should
rather
praise
your
Physician
,
then
question
the
Cure
.
DOUBT
III.
BVT
it
is
common
with
all
the
world
to
consent
to
the
Religion
that
they
are
bred
up
in
,
and
somewhat
affected
with
it
,
and
to
make
Conscience
of
obeying
the
precepts
of
it
:
so
do
the
Jews
in
theirs
:
the
Mahometans
in
theirs
:
And
I
fear
it
is
no
other
work
on
my
soul
but
the
meer
force
of
Education
,
that
maketh
me
Religious
,
and
that
I
had
never
that
great
Renewing
work
of
the
Spirit
upon
my
soul
;
and
so
that
all
my
Religion
is
but
meer
Opinion
,
or
Notions
in
my
Brain
.
ANSWER
.
1.
ALL
the
Religions
in
the
world
,
besides
the
Christian
Religion
,
have
either
much
errour
and
wickedness
mixt
with
some
Truth
of
God
,
or
they
contain
some
lesser
parcel
of
that
Truth
alone
(
as
the
Jews
)
Onely
the
Christian
Religion
hath
that
whole
Truth
which
is
saving
.
Now
so
much
of
Gods
Truth
as
there
is
in
any
of
these
Religions
,
so
much
it
may
work
Good
effects
upon
their
souls
;
as
the
knowledge
of
the
Godhead
,
and
that
God
is
Holy
,
Good
,
Just
,
Merciful
,
and
that
he
sheweth
them
much
undeserved
Mercy
in
his
daily
providences
,
&c.
But
mark
these
two
things
,
1.
That
all
persons
of
false
Religions
do
more
easily
and
greedily
embrace
the
false
part
of
their
Religion
then
the
true
;
and
those
they
are
zealous
for
,
and
practice
with
all
their
might
,
because
their
natural
corruption
doth
befriend
it
,
and
is
as
combustible
fewel
for
the
fire
of
Hell
to
catch
in
:
but
that
Truth
of
God
which
is
mixt
with
their
Error
,
if
it
be
practical
,
they
fight
against
it
,
and
abhor
it
while
they
hold
it
,
because
it
crosseth
their
lusts
:
insomuch
that
it
is
usually
but
some
few
of
the
more
convinced
and
civil
that
God
in
providence
maketh
the
main
Instruments
of
continuing
those
Truths
of
his
in
that
part
of
the
wicked
world
:
For
we
finde
that
even
among
Pagans
the
Prophaner
and
more
sensual
sort
did
deride
the
better
sort
,
as
our
prophane
Christians
do
the
godly
whom
they
called
Puritans
.
2.
Note
,
that
the
Truth
of
God
which
in
these
false
Religions
is
still
acknowledged
,
is
so
small
a
part
and
so
oppressed
by
Errors
,
that
it
is
not
sufficient
to
their
salvation
(
that
is
,
to
give
them
any
sound
Hope
)
nor
is
it
sufficient
to
make
such
clear
and
deep
and
powerful
Impressions
in
their
mindes
as
may
make
them
Holy
or
truly
Heavenly
,
or
may
overcome
in
them
the
Interest
of
the
world
and
the
flesh
.
This
being
so
,
you
may
see
great
reason
,
why
a
Turk
or
a
Heathen
may
be
zealous
for
his
Religion
without
Gods
Spirit
,
or
any
true
Sanctification
,
when
yet
you
cannot
be
so
truly
zealous
for
yours
without
it
.
Indeed
the
speculative
part
of
our
Religion
,
separated
from
the
Practical
,
or
from
the
hard
and
self
denying
part
of
the
Practical
,
many
a
wicked
man
may
be
zealous
for
:
as
to
maintain
the
Godhead
,
or
that
God
is
merciful
,
&c.
or
to
maintain
against
the
Jews
that
Jesus
is
the
Christ
,
or
against
the
Turks
that
he
is
the
only
Redeemer
and
Teacher
of
the
Church
,
or
against
the
Papists
that
all
the
Christians
in
the
world
are
Christs
Church
as
well
as
the
Romans
;
and
against
the
Socinians
and
Arrians
,
that
Christ
is
God
,
&c.
But
this
is
but
a
smal
part
of
our
Religion
:
nor
doth
this
,
or
any
heathenish
Zeal
,
sanctifie
the
heart
,
or
truly
mortifie
the
flesh
,
or
overcome
the
world
.
They
may
contemn
Life
and
cast
it
away
for
their
Pride
and
Vain-glory
:
but
not
for
the
hopes
of
a
holy
and
blessed
Life
with
God
.
This
is
but
the
prevalency
of
one
corruption
against
another
,
or
rather
of
vice
against
nature
.
There
is
a
common
Grace
of
God
that
goeth
along
with
common
Truths
,
and
according
to
the
measure
of
their
obedience
to
the
Truth
,
such
was
the
change
it
wrought
;
which
was
done
by
common
Truths
,
and
common
Grace
together
,
but
not
by
their
false
mixtures
at
all
.
But
God
hath
annexed
his
special
Grace
only
to
the
special
Truths
of
the
Gospel
or
Christian-Religion
.
If
therefore
God
do
by
common
Grace
work
a
great
change
on
a
Heathen
by
the
means
of
common
Truths
,
and
do
by
his
special
Grace
work
a
greater
and
special
change
on
you
,
by
the
means
of
the
special
truths
of
the
Gospel
,
have
you
any
reason
hereupon
to
suspect
your
condition
?
or
should
you
not
rather
both
admire
that
providence
and
common
Grace
which
is
manifested
without
the
Church
,
and
humbly
,
rejoycingly
and
thankfully
embrace
that
special
saving
Grace
which
is
manifested
to
your self
above
them
?
2.
And
for
that
which
you
speak
of
Education
,
you
have
as
much
cause
to
doubt
of
your
conversion
,
because
it
was
wrought
by
publike
preaching
,
as
because
it
was
wrought
by
Education
.
For
1.
Both
are
by
the
Gospel
:
For
it
is
the
Gospel
that
your
Parents
taught
you
,
as
well
as
which
the
Preacher
teacheth
you
.
2
I
have
shewed
you
,
that
if
Parents
did
not
shamefully
neglect
their
duties
,
the
Word
Publikely
preached
would
not
be
the
ordinary
instrument
of
Regeneration
to
the
Children
of
true
Christians
,
but
would
onely
build
them
up
,
and
direct
them
in
the
faith
,
and
in
obedience
.
The
proof
is
very
plain
:
If
we
should
speak
nothing
of
the
Interest
of
our
Infants
in
the
Covenant-Grace
upon
the
Conditional
force
of
their
Parents
faith
,
nor
of
their
Baptism
:
yet
Deut.
6.
&
Eph.
6.
and
oft
in
the
Proverbs
you
may
finde
that
it
is
Gods
strict
Command
that
Parents
should
teach
Gods
word
to
their
Children
,
and
bring
them
up
in
the
Nurture
and
Admonition
of
the
Lord
;
yea
with
a
prediction
or
half
promise
,
that
if
we
train
up
a
childe
in
the
way
he
should
go
,
when
he
is
old
he
shall
not
depart
from
it
,
Prov.
22.6
.
Now
its
certain
that
God
will
usually
bless
that
which
he
appointeth
to
be
the
usual
means
,
if
it
be
rightly
used
:
For
he
hath
appointed
no
means
to
be
used
in
vain
.
I
hope
therefore
by
this
time
you
see
,
that
instead
of
being
troubled
that
the
work
was
done
on
your
soul
by
the
means
of
Education
,
1.
You
had
more
Reason
to
be
troubled
if
it
had
been
done
first
by
the
publike
Preaching
of
the
word
:
For
it
should
grieve
you
at
the
heart
to
think
,
1.
That
you
lived
in
an
unregenerate
state
so
long
,
and
spent
your
childehood
in
vanity
and
sin
,
and
thought
not
seriously
on
God
and
your
salvation
,
for
so
many
years
together
.
2.
And
that
you
or
your
Parents
sin
should
provoke
God
so
long
to
withdraw
his
Spirit
&
deny
you
his
Grace
.
2.
You
may
see
also
what
unconceiveable
thanks
you
owe
to
God
,
who
made
Education
the
means
of
your
early
change
.
1.
In
that
he
prevented
so
many
and
grievous
sins
which
else
you
would
have
been
guilty
of
(
And
you
may
read
in
Davids
and
Manasses
case
,
that
even
pardoned
sins
have
oft-times
very
sad
effects
left
behinde
them
.
)
2.
That
you
have
enjoyed
Gods
Spirit
and
Love
so
much
longer
then
else
you
would
have
done
.
3.
That
iniquity
took
not
so
deep
rooting
in
you
,
as
by
custom
it
would
have
done
.
4.
That
the
Devil
cannot
Glory
of
that
service
which
you
did
him
,
as
else
he
might
:
and
that
the
Church
is
not
so
much
the
worse
,
as
else
it
might
have
been
by
the
mischief
you
would
have
done
;
and
that
you
need
not
all
your
days
look
back
with
so
much
trouble
,
as
else
you
must
,
upon
the
effects
of
your
ill
doing
;
nor
with
Paul
,
to
think
of
one
Stephen
,
yea
many
Saints
in
whose
blood
you
first
embrued
your
hands
,
and
to
cry
out
,
I
was
born
out
of
due
time
:
I
am
not
worthy
to
be
called
a
Christian
,
because
I
persecuted
the
Church
of
God
:
I
was
mad
against
them
,
and
persecuted
them
into
several
Cities
:
I
was
sometime
foolish
,
disobedient
,
serving
divers
lusts
and
pleasures
.
Would
you
rather
that
God
had
permitted
you
to
do
this
?
5.
And
me
thinks
it
should
be
a
comfort
to
you
,
that
your
own
Father
was
the
Instrument
of
your
spiritual
Good
:
that
he
that
was
the
means
of
your
Generation
,
was
the
means
of
your
Regeneration
:
both
because
it
will
be
a
double
comfort
to
your
Parents
,
and
because
it
will
endear
and
engage
you
to
them
in
a
double
bond
.
For
my
part
,
I
know
not
what
God
did
secretly
in
my
heart
before
I
had
the
use
of
memory
and
reason
,
but
the
first
good
that
ever
I
felt
on
my
soul
,
was
from
the
Counsels
and
teachings
of
my
own
father
in
my
childehood
;
and
I
take
it
now
for
a
double
mercy
,
being
gladder
that
he
was
the
Instrument
to
do
me
Good
,
then
if
it
had
been
the
best
Preacher
in
the
world
:
How
foul
an
oversight
is
it
then
,
that
you
should
be
troubled
at
one
of
the
choicest
mercies
of
your
life
,
yea
that
your
life
was
capable
of
,
and
for
which
you
owe
to
God
such
abundant
thanks
!
DOUBT
.
IV.
BVt
my
great
fear
is
,
that
the
life
of
Grace
is
not
yet
within
me
,
because
I
am
so
void
of
spiritual
sense
and
feeling
:
Me
thinks
I
am
in
spiritual
things
as
Dead
as
a
block
,
and
my
heart
as
hard
as
a
Rock
or
the
nether
Mill-stone
:
Grace
is
a
principle
of
new
Life
,
and
Life
is
a
principle
of
sense
and
motion
:
it
causeth
vigour
and
Activity
;
such
should
I
have
in
Duty
if
I
had
the
Life
of
Grace
.
But
I
feel
the
great
curse
of
a
dead
heart
within
me
:
God
seems
to
withdraw
his
quickening
Spirit
,
and
to
forsake
me
;
and
to
give
me
up
to
the
hardness
of
my
heart
.
If
I
were
in
Covenant
with
him
,
I
should
feel
the
blessing
of
the
Covenant
within
me
;
The
hard
heart
would
be
taken
out
of
my
body
,
and
a
heart
of
flesh
,
a
soft
heart
would
be
given
to
me
:
But
I
cannot
weep
one
tear
for
my
sins
.
I
can
think
on
the
blood
of
Christ
,
and
of
my
bloody
sins
that
caused
it
,
and
all
will
not
wring
one
tear
from
mine
eyes
:
And
therefore
I
fear
that
my
soul
is
yet
destitute
of
the
life
of
Grace
.
ANSWER
.
1.
A
Soft
heart
consisteth
in
two
things
,
1.
That
the
Will
be
perswadable
,
tractable
and
yielding
to
God
,
and
plyable
to
his
will
:
2.
That
the
Affections
or
Passions
be
somewhat
moved
herewithal
about
spiritual
things
.
Some
degree
more
or
less
of
the
latter
,
doth
concur
with
the
former
;
but
I
have
told
you
that
it
is
the
former
wherein
the
heart
and
life
of
Grace
doth
lie
and
that
the
latter
is
very
various
,
and
uncertain
to
try
by
.
Many
do
much
overlook
the
Scripture-meaning
of
the
word
Hard-heartedness
.
Mark
it
up
and
down
concerning
the
Israelites
who
are
so
oft
charged
by
Moses
,
David
,
Isaiah
,
Jeremiah
,
and
other
Prophets
,
to
be
hard-hearted
,
or
to
harden
their
hearts
,
or
stiffen
their
necks
;
and
you
will
finde
that
the
most
usual
meaning
of
the
Holy
Ghost
is
this
;
They
were
an
intractable
,
disobedient
,
obstinate
people
:
or
as
the
Greek
word
in
the
New
Testament
signifieth
,
which
we
often
translate
Vnbelieving
,
they
were
an
Vnperswadable
people
:
no
saying
would
serve
them
.
They
set
light
by
Gods
Commands
,
Promises
,
and
severest
Threatnings
,
and
Judgements
themselves
:
nothing
would
move
them
to
forsake
their
sins
and
obey
the
voyce
of
God
.
You
shall
finde
that
hardness
of
heart
is
seldom
put
for
want
of
tears
,
or
a
melting
weeping
disposition
;
and
never
at
all
for
the
want
of
such
tears
,
where
the
will
is
tractable
and
obedient
.
I
pray
you
examine
your self
then
according
to
this
Rule
.
God
offereth
his
Love
in
Christ
,
and
Christ
with
all
his
benefits
to
you
:
Are
you
willing
to
Accept
them
?
He
commandeth
you
to
worship
him
,
and
use
his
ordinances
,
and
Love
his
people
,
and
others
,
and
to
forsake
your
known
Iniquities
,
so
far
that
they
may
not
have
dominion
over
you
:
Are
you
Willing
to
this
?
He
commandeth
you
to
take
him
for
your
God
,
and
Christ
for
your
Redeemer
,
and
stick
to
him
for
better
and
worse
,
and
never
forsake
him
.
Are
you
willing
to
do
this
?
If
you
have
a
stiff
Rebellious
heart
,
and
will
not
Accept
of
Christ
and
Grace
,
and
will
rather
let
go
Christ
then
the
world
,
and
will
not
be
perswaded
from
your
known
iniquities
,
but
are
loth
to
leave
them
,
and
love
not
to
be
reformed
,
and
will
not
set
upon
those
duties
,
as
you
are
able
,
which
God
requireth
,
and
you
are
fully
convinced
of
,
then
are
you
Hard-hearted
in
the
Scripture
sense
.
But
if
you
are
glad
to
have
Christ
with
all
your
heart
upon
the
terms
that
he
is
offered
to
you
in
the
Gospel
,
and
you
do
walk-daily
in
the
way
of
duty
as
you
can
,
and
are
willing
to
Pray
,
and
willing
to
hear
and
wait
on
God
in
his
Ordinances
,
and
willing
to
have
all
Gods
Graces
formed
within
you
,
and
willing
to
let
go
your
profitablest
and
sweetest
sins
,
and
it
is
your
daily
desires
,
O
that
I
could
seek
God
,
and
do
his
will
more
faithfully
,
zealously
and
pleasingly
then
I
do
!
O
that
I
were
rid
of
this
body
of
sin
!
these
carnal
,
corrupt
and
worldly
inclinations
,
and
that
I
were
as
holy
as
the
best
of
Gods
Saints
on
earth
!
And
if
when
it
comes
to
practise
,
whether
you
should
obey
or
no
,
though
some
unwillingness
to
duty
and
willingness
to
sin
be
in
you
,
you
are
offended
at
it
,
and
the
greater
bent
of
your
Will
is
for
God
,
and
it
is
but
the
lesser
which
is
towards
sin
,
and
therefore
the
world
and
flesh
do
not
lead
you
captive
,
and
you
live
not
wilfully
in
avoidable
sins
,
nor
at
all
in
gross
sin
:
I
say
,
if
it
be
thus
with
you
,
then
you
have
the
Blessing
of
a
soft
heart
,
a
heart
of
flesh
,
a
new
heart
;
for
it
is
a
Willing
obedient
tractable
heart
,
opposed
to
obstinacy
in
sin
,
which
Scripture
calleth
a
soft
heart
.
And
then
for
the
Passionate
part
,
which
consisteth
in
lively
feelings
of
sin
,
misery
,
mercy
,
&c.
and
in
weeping
for
sin
,
I
shall
say
but
this
;
1.
Many
an
unsanctified
person
hath
very
much
of
it
,
which
yet
are
desperately
Hard-hearted
sinners
.
It
dependeth
far
more
on
the
temper
of
the
body
,
then
of
the
Grace
in
the
soul
:
Women
usually
can
weep
easily
(
and
yet
not
all
)
and
children
,
and
old
men
.
Some
complexions
encline
to
it
,
and
others
not
:
Many
can
weep
at
a
Passion-Sermon
,
or
any
moving
duty
,
and
yet
will
not
be
perswaded
to
obedience
:
these
are
hard-hearted
sinners
for
all
their
tears
.
2.
Many
a
tender
godly
person
cannot
weep
for
sin
;
partly
through
the
temper
of
their
minds
▪
which
are
more
judicious
and
solid
,
and
less
passionate
,
but
mostly
from
the
temper
of
their
bodies
,
which
dispose
them
not
that
way
.
3.
Deepest
sorrows
seldom
cause
tears
,
but
deep
thoughts
of
heart
:
as
greatest
joys
seldom
cause
laughter
,
but
inward
pleasure
.
I
'le
tell
you
how
you
shall
know
whose
heart
is
truly
sorrowful
for
sin
and
tender
:
He
that
would
be
at
the
greatest
cost
or
pains
to
be
rid
of
sin
,
or
that
he
had
not
sinned
.
You
cannot
weep
for
sin
:
but
you
would
give
all
that
you
have
to
be
rid
of
sin
;
you
could
wish
when
you
dishonoured
God
by
sin
,
that
you
had
spent
that
time
in
suffering
rather
;
and
if
it
were
to
do
again
on
the
same
terms
and
inducements
,
you
would
not
do
it
:
Nay
,
you
would
live
a
beggar
condtendedly
,
so
you
might
fully
please
God
,
and
never
sin
against
him
,
and
are
content
to
pinch
your
flesh
and
deny
your
worldly
interest
for
the
time
to
come
,
rather
then
wilfully
disobey
.
This
is
a
truly
tender
heart
.
On
the
other
side
,
another
can
weep
to
think
of
his
sin
;
and
yet
if
you
should
ask
him
,
what
wouldst
thou
give
,
or
what
wouldst
thou
suffer
,
so
thou
hadst
not
sinned
?
or
that
thou
mightest
sin
no
more
?
Alas
,
very
little
:
For
the
next
time
that
he
is
put
to
it
,
he
will
rather
venture
on
the
sin
,
then
venture
on
a
little
loss
,
or
danger
,
or
disgrace
in
the
world
,
or
deny
his
craving
flesh
its
pleasures
.
This
is
a
hard-hearted
sinner
.
The
more
you
would
part
with
to
be
rid
of
sin
,
or
the
greater
cost
you
would
be
at
for
that
end
,
the
more
Repentance
have
you
,
and
true
tenderness
of
heart
.
Alas
,
if
men
should
go
to
Heaven
according
to
their
weeping
,
what
abundance
of
children
and
women
would
be
there
for
one
man
!
I
'le
speak
truly
my
own
Case
.
This
doubt
lay
heavy
many
a
year
on
my
own
soul
:
when
yet
I
would
have
given
all
that
I
had
to
be
rid
of
sin
;
but
I
could
not
weep
a
tear
for
it
.
Nor
could
I
weep
for
the
death
of
my
dearest
friends
,
when
yet
I
would
have
bought
their
lives
,
had
it
been
Gods
will
,
at
a
dearer
rate
then
many
that
could
weep
for
them
ten
times
as
much
.
And
now
since
my
nature
is
decayed
,
and
my
body
languisheth
in
consuming
weakness
,
and
my
head
more
moistned
,
and
my
veins
filled
with
flegmatick
watry
blood
,
now
I
can
weep
:
and
yet
I
find
never
the
more
tender-heartedness
in
my self
then
before
.
And
yet
to
this
day
so
much
remains
of
my
old
disposition
,
that
I
could
wring
all
the
money
out
of
my
purse
easier
then
one
tear
out
of
my
eyes
,
to
save
a
friend
,
or
rescue
them
from
evil
:
when
I
see
divers
that
can
weep
for
a
dead
friend
,
that
would
have
been
at
no
great
cost
to
save
their
lives
.
5.
Besides
,
as
Dr.
Sibs
saith
,
There
is
oft
sorrow
for
sin
in
us
,
when
it
doth
not
appear
:
It
wanteth
but
some
quickening
word
to
set
it
afoot
.
It
is
the
nature
of
Grief
to
break
out
into
tears
most
,
when
sorrow
hath
some
vent
,
either
when
we
use
some
expostulating
aggravating
terms
with
our selves
,
or
when
we
are
opening
our
hearts
and
case
to
a
friend
:
then
sorrow
will
often
shew
it self
,
that
did
not
before
.
6.
Yet
do
I
not
deny
but
that
our
want
of
Tears
and
tender
Affections
and
heart-meltings
,
are
our
sins
:
For
my
part
,
I
see
exceeding
Cause
to
bewail
it
greatly
in
my self
,
that
my
soul
is
not
raised
to
a
higher
pitch
of
tender
sensibility
of
all
spiritual
things
,
then
it
is
:
and
I
doubt
not
but
it
should
be
the
matter
of
our
daily
confession
and
complaint
to
God
,
that
our
hearts
are
so
dull
and
little
affected
with
his
sacred
Truths
,
and
our
own
sins
:
But
this
is
the
scope
of
all
my
Speech
,
Why
do
not
you
distinguish
between
.
Matter
of
Sorrow
and
Matter
of
Doubting
?
No
question
but
you
should
lament
your
dulness
and
stupidity
,
and
use
all
Gods
means
for
the
quickening
of
your
Affections
,
and
to
get
the
most
lively
frame
of
soul
:
but
must
it
cause
you
to
doubt
of
your
sincerity
when
you
cannot
obtain
this
?
Then
will
you
never
have
a
setled
Peace
or
Assurance
for
many
days
together
,
for
ought
I
know
.
I
would
ask
you
but
this
:
Whether
you
are
willing
or
unwilling
of
all
that
hardness
,
insensibleness
,
and
dulness
which
you
complain
of
?
If
you
are
willing
of
it
,
what
makes
you
complain
of
it
?
If
you
are
unwilling
,
it
seems
your
will
is
so
far
sound
;
and
it
is
the
Will
that
is
the
seat
of
the
Life
of
Grace
which
we
must
try
by
:
And
was
not
Pauls
Case
the
same
with
yours
?
Rom.
7.19
.
when
he
saith
,
The
Good
which
I
Would
do
,
I
do
not
?
and
;
When
I
Would
do
Good
,
Evil
is
present
with
me
.
I
know
Paul
speaks
not
of
gross
sins
,
but
ordinary
Infirmities
:
and
I
have
told
you
before
,
that
the
Liveliness
and
Sensibility
of
the
Passions
or
Affections
,
is
a
thing
that
the
Will
,
though
sanctified
,
cannot
fully
command
or
excite
at
its
pleasure
.
A
sanctified
man
cannot
Grieve
or
Weep
for
sin
when
he
will
,
or
so
much
as
he
will
:
he
cannot
Love
,
Joy
,
be
Zealous
,
&c.
when
he
will
:
He
may
be
truly
Willing
,
and
not
Able
:
And
is
not
this
your
Case
?
And
doth
not
Paul
make
it
the
Case
of
all
Christians
?
Gal.
5.17
.
The
flesh
lusteth
,
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
these
are
contrary
one
to
the
other
,
so
that
we
cannot
do
the
things
that
we
would
.
Take
my
Counsel
therefore
in
this
,
if
you
love
not
self-deceiving
and
disquietness
.
Search
whether
you
can
say
unfeignedly
,
I
would
with
all
my
heart
have
Christ
and
his
quickening
and
santifying
Spirit
and
his
softning
Grace
,
to
bring
my
hard
heart
to
Tenderness
,
and
my
dull
and
blockish
soul
to
a
lively
frame
!
O
that
I
could
attain
it
!
And
if
you
can
truly
say
thus
,
Bless
God
that
hath
given
you
saving
sincerity
:
And
then
let
all
the
rest
of
your
Dulness
,
and
Deadness
,
and
Hard-heartedness
be
matter
of
daily
sorrow
to
you
,
and
spare
not
,
so
it
be
in
Moderation
,
but
let
it
be
no
matter
of
Doubting
.
Confess
it
,
complain
of
it
,
pray
against
it
,
and
strive
against
it
:
but
do
not
deny
Gods
Graces
in
you
for
it
.
And
here
let
me
mind
you
of
one
thing
;
That
it
is
a
very
ill
distemper
of
spirit
when
a
man
can
mourn
for
nothing
,
but
what
Causeth
him
to
Doubt
of
his
salvation
:
It
is
a
great
Corruption
,
if
when
your
Doubts
are
Resolved
,
and
you
are
perswaded
of
your
salvation
▪
if
then
you
cease
all
your
humiliation
and
sorrow
for
your
sin
:
For
you
must
sorrow
that
you
have
in
you
such
a
body
of
Death
,
and
that
which
is
so
displeasing
to
God
,
and
are
able
to
please
and
enjoy
him
no
more
,
though
you
were
never
so
Certain
of
the
pardon
of
sin
and
of
salvation
.
7.
Lastly
,
let
me
ask
you
one
Question
more
:
What
is
the
reason
that
you
are
so
troubled
for
want
of
Tears
for
your
sin
▪
Take
heed
lest
there
lie
some
Corruption
in
this
trouble
that
you
do
not
discern
.
If
it
be
onely
because
your
deadness
and
dulness
is
your
sin
,
and
you
would
fain
have
your
soul
in
that
frame
,
in
which
it
may
be
fittest
to
please
God
and
enjoy
him
:
then
I
commend
and
encourage
you
in
your
trouble
.
But
take
heed
lest
you
should
have
any
conceit
of
a
Meritoriousness
in
your
Tears
;
for
that
would
be
a
more
dangerous
sin
then
your
want
of
Tears
.
And
if
it
be
for
want
of
a
sign
of
Grace
,
and
because
a
dry
eye
is
a
sign
of
an
unregenerate
soul
;
I
have
told
you
,
It
is
not
so
,
except
where
it
onely
seconds
an
impenitent
heart
,
and
comes
from
,
or
accompanieth
and
unrenewed
Will
,
and
a
prevailing
unwillingness
to
turn
to
God
by
Christ
.
Shew
me
,
if
you
can
,
where
the
Scripture
saith
,
He
that
cannot
Weep
for
sin
,
shall
not
be
Saved
,
or
hath
no
true
Grace
?
Is
not
your
complaint
in
this
the
very
same
that
the
eminentest
Christians
have
used
in
all
times
?
That
most
Blessed
,
holy
man
,
Mr.
Bradford
,
who
sacrificed
his
life
in
the
flames
against
Romish
abominations
,
was
wont
to
subscribe
his
Spiritual
Letters
(
endited
by
the
breath
of
the
Spirit
of
God
)
thus
:
The
most
miserable
Hard-hearted
sinner
,
John
Bradford
.
DOUBT
V.
O
But
I
am
not
willing
to
Good
;
and
therefore
I
fear
that
even
my
will
it self
is
yet
unchanged
:
I
have
such
a
backwardness
and
undisposedness
to
Duty
,
especially
secret
Prayer
,
Meditation
,
and
self-examination
,
and
reproving
and
exhorting
sinners
,
that
I
am
fain
to
force
my self
to
it
against
my
will
.
It
is
no
Delight
the
find
in
these
Duties
that
brings
me
to
them
,
but
onely
I
use
violence
with
my self
,
and
am
fain
to
pull
my self
down
on
my
knees
,
because
I
know
it
is
a
Duty
,
and
I
cannot
be
saved
without
it
:
but
I
am
no
sooner
on
my
knees
,
but
I
have
a
motion
to
rise
,
or
be
short
,
and
am
weary
of
it
,
and
find
no
great
miss
of
duty
when
I
do
omit
it
.
ANSWER
.
1.
THis
shews
that
your
soul
is
sick
when
your
meat
goes
so
much
against
your
stomack
that
you
are
fain
to
force
it
down
:
And
sickness
may
well
cause
you
to
complain
to
God
and
man
.
But
what
's
this
to
Deadness
!
The
Dead
cannot
force
down
their
meat
,
nor
digest
it
at
all
.
It
seems
by
this
that
you
are
sanctified
but
in
a
low
Degree
,
and
your
Corruption
remains
in
some
strength
;
and
let
that
be
your
sorrow
,
and
the
overcoming
of
it
be
your
greatest
care
and
business
:
But
should
you
therefore
say
that
you
are
unsanctified
?
It
seems
that
you
have
still
the
flesh
lusting
against
the
spirit
,
that
you
cannot
do
the
Good
you
would
:
when
you
would
pray
with
Delight
and
unweariedness
,
the
flesh
draws
back
,
and
the
Devil
is
hindering
you
.
And
is
it
not
so
in
too
great
a
measure
with
the
best
on
earth
?
Remember
what
Christ
said
to
his
own
Apostles
,
when
they
should
have
done
him
one
of
their
last
Services
,
as
to
the
attendance
of
his
body
on
earth
,
and
should
have
comforted
him
in
his
Agony
,
they
are
all
asleep
:
Again
and
again
he
comes
to
them
,
and
findeth
them
asleep
:
Christ
is
Praying
and
sweating
blood
,
and
they
are
still
sleeping
,
though
he
warned
them
to
watch
and
Pray
that
they
enter
not
into
Temptation
.
But
what
doth
God
say
to
them
for
it
?
Why
he
useth
this
same
Distinction
between
Humiliation
for
sin
,
and
Doubting
of
sincerity
and
salvation
,
and
he
helps
them
to
the
former
,
and
helps
them
against
the
latter
;
Could
ye
not
watch
with
me
one
hour
?
saith
he
.
There
he
convinceth
them
of
the
sin
,
that
they
may
be
humbled
for
it
.
The
spirit
indeed
is
willing
,
but
the
flesh
is
weak
,
saith
he
.
There
he
utterly
resisteth
their
Doubtings
,
or
preventeth
them
;
shewing
them
wherein
sincere
Grace
consisteth
,
even
in
the
spirits
willingness
;
and
telling
them
that
they
had
that
Grace
;
and
then
telling
them
whence
came
their
sin
,
even
from
the
weakness
of
the
flesh
.
2.
I
have
shewed
you
,
that
as
every
mans
Will
is
but
partly
sanctified
(
as
to
the
Degree
of
holiness
)
and
so
far
as
it
is
imperfect
,
it
will
be
unwilling
;
so
that
there
is
something
in
the
Duties
of
secret
Prayer
,
Meditation
and
Reproof
,
which
makes
most
men
more
backward
to
them
then
other
duties
.
The
last
doth
so
cross
our
fleshly
Interests
;
and
the
two
former
are
so
spiritual
,
and
require
so
pure
and
spiritual
a
soul
,
and
set
a
man
so
immediatly
before
the
living
God
,
as
if
we
were
speaking
to
him
face
to
face
,
and
have
nothing
of
external
pomp
to
draw
us
,
that
it
is
no
wonder
,
if
while
there
is
flesh
within
us
,
we
are
backward
to
them
!
especially
while
we
are
so
unacquainted
with
God
,
and
while
strangeness
and
consciousness
of
sin
doth
make
us
draw
back
:
Besides
that
the
Devil
will
more
busily
hinder
us
here
then
anywhere
.
3.
The
Question
therefore
is
not
whether
you
have
an
unwillingness
&
backwardness
to
Good
?
for
so
have
all
:
Nor
yet
whether
you
have
any
cold
uneffect●al
wishes
?
for
so
have
the
ungodly
:
Bu●
whether
your
Willingness
be
not
more
then
your
unwillingness
?
And
in
that
,
1.
It
must
not
be
in
every
single
act
of
duty
;
for
a
godly
man
may
be
actually
more
unwilling
to
a
duty
at
this
particular
time
,
then
willing
;
and
thereupon
may
omit
it
:
but
it
must
be
about
your
Habitual
Willingness
,
manifested
in
ordinary
actual
Willingness
.
2.
You
must
not
exclude
any
of
those
Motives
which
God
hath
given
you
to
make
you
willing
to
Duty
:
He
hath
Commanded
it
;
and
his
Authority
should
move
you
:
He
hath
Threatned
you
;
and
therefore
Fear
should
move
you
:
Or
else
he
would
never
have
Threatned
.
He
hath
made
Promises
of
Reward
,
and
therefore
the
Hope
of
that
should
move
.
And
therefore
you
may
perceive
here
what
a
dangerous
mistake
it
is
to
think
that
we
have
no
Grace
,
except
our
Willingness
to
Duty
be
without
Gods
Motives
,
from
a
meer
Love
to
the
Duty
it self
,
or
to
its
effect
.
Nay
,
it
is
a
dangerous
Antinomian
mistake
to
imagine
that
it
is
our
duty
to
be
Willing
to
Good
without
these
Motives
of
God
;
I
say
,
To
take
it
so
much
as
for
our
Duty
to
exclude
Gods
Motives
,
though
we
should
not
judge
of
our
Grace
by
it
.
For
it
is
but
an
Accusation
of
Christ
(
and
his
Law
)
who
hath
ordained
these
Motives
of
Punishment
and
Reward
,
to
be
his
Instruments
to
move
the
soul
to
duty
.
Let
me
therefore
put
the
right
Question
to
you
;
Whether
all
Gods
Motives
laid
together
and
considered
,
the
ordinary
prevailing
part
of
your
Will
be
not
rather
for
Duty
then
against
it
?
This
you
will
know
by
your
practice
.
For
if
the
prevailing
part
be
against
Duty
,
you
will
not
do
it
:
If
it
be
for
Duty
,
you
will
ordinarily
perform
it
,
though
you
cannot
do
it
so
well
as
you
would
.
And
then
you
may
see
that
your
backwardness
and
remaining
unwillingness
must
still
be
matter
of
Humiliation
and
resistance
to
you
,
but
not
matter
of
Doubting
.
Nay
thank
God
that
enableth
you
to
pull
down
your self
on
your
knees
when
you
are
unwilling
:
For
what
is
that
but
the
prevailing
of
your
willingness
against
your
unwillingness
?
Should
your
unwillingness
once
prevail
,
you
would
turn
your
back
upon
the
most
acknowledged
Duties
.
DOUBT
.
VI.
BVt
I
am
afraid
that
it
is
onely
slavish
fear
of
Hell
,
and
not
the
Love
of
God
,
that
causeth
me
to
obey
:
and
if
it
were
not
for
this
fear
,
I
doubt
whether
I
should
not
quite
give
over
all
.
And
perfect
Love
casteth
out
fear
.
ANSWER
.
I
Have
answered
this
already
.
Love
will
not
be
perfect
in
this
life
.
In
the
life
to
come
it
will
cast
out
all
fear
of
damnation
:
and
all
fear
that
drives
the
soul
from
God
,
and
all
fear
of
men
(
which
is
meant
in
Rev.
21.8
.
where
the
fearful
and
unbelievers
are
condemned
;
that
is
,
those
that
fear
men
more
then
God
)
And
that
1
John
4.17
,
18.
speaketh
of
a
Tormenting
Fear
,
which
is
it
that
I
am
perswading
you
from
,
and
consisteth
in
Terrors
of
soul
upon
an
apprehension
that
God
will
condemn
you
;
But
it
speaketh
not
of
a
filial
fear
,
nor
of
a
fear
lest
we
should
by
forsaking
God
,
or
by
yielding
to
Temptation
,
lose
the
Crown
of
Life
,
and
so
perish
:
as
long
as
this
is
not
a
tormenting
fear
,
but
a
cautelous
,
preserving
,
preventing
fear
.
Besides
the
Text
plainly
saith
,
It
is
that
we
may
have
boldness
in
the
day
of
judgement
,
that
Love
casteth
out
this
fear
:
And
at
that
day
of
Judgement
,
Love
will
have
more
fully
overcome
it
.
It
is
a
great
mistake
to
think
that
Filial
Fear
is
onely
the
fear
of
temporal
chastisement
,
and
that
all
fear
of
Hell
is
slavish
.
Even
Filial
Fear
is
a
Fear
of
Hell
:
But
with
this
difference
.
A
son
(
if
he
know
himself
to
be
a
Son
)
hath
such
a
perswasion
of
his
Fathers
Love
to
him
,
that
he
knows
he
will
not
cast
him
off
,
except
he
should
be
so
vile
as
to
renounce
his
Father
;
which
he
is
moderately
fearful
or
careful
lest
by
Temptation
he
should
be
drawn
to
do
,
but
not
distrustfully
fearful
,
as
knowing
the
helps
and
mercies
of
his
Father
.
But
a
slavish
Fear
is
,
when
a
man
having
no
apprehensions
of
Gods
love
▪
or
willingness
to
shew
him
mercy
,
doth
look
that
God
should
deal
with
him
as
a
slave
,
and
destroy
him
when
ever
he
doth
amiss
.
It
is
this
slavish
Tormenting
fear
which
I
spend
all
this
writing
against
.
But
yet
a
great
deal
even
of
this
slavish
fear
may
be
in
those
sons
,
that
know
not
themselves
to
be
sons
.
But
suppose
you
were
out
of
all
fear
of
Damnation
!
do
not
belye
your
own
heart
,
and
tell
me
,
Had
you
not
rather
be
Holy
then
Unholy
?
pleasing
to
God
,
then
displeasing
?
and
would
not
the
Hope
of
Salvation
draw
you
from
sin
to
duty
,
without
the
fear
of
Damnation
in
Hell
?
But
you
will
say
,
That
is
still
Mercenary
,
and
as
bad
as
slavish
fears
.
I
answer
,
Not
so
,
This
Hope
of
Salvation
,
is
the
Hope
of
enjoying
God
,
and
living
in
perfect
Pleasingness
to
him
,
and
pleasure
in
him
in
Glory
;
And
the
Desire
of
this
is
a
Desire
of
Love
:
It
is
Love
to
God
that
makes
you
Desire
him
,
and
Hope
to
enjoy
him
.
Lastly
I
say
again
,
Take
heed
of
separating
what
God
hath
joyned
.
If
God
,
by
putting
in
your
nature
the
several
Passions
of
Hope
,
Fear
▪
Love
&c.
and
by
putting
a
Holiness
into
these
Passions
,
by
sanctifying
Grace
,
and
by
putting
both
Promises
and
dreadful
Threatnings
into
his
word
;
I
say
,
if
God
by
all
these
means
hath
given
you
several
motives
to
obedience
,
take
heed
of
separating
them
:
Do
not
once
ask
your
heart
such
a
question
,
Whether
it
would
obey
if
there
were
no
Threatning
,
and
s
no
●ear
.
Nor
on
the
otherside
,
do
not
let
Fear
do
all
,
without
Love
.
Doubtless
the
more
Love
constraineth
to
duty
,
the
better
it
is
:
and
you
should
endeavour
with
all
your
might
that
you
might
feel
more
of
the
force
of
Love
in
your
duties
:
But
do
you
not
mark
how
you
cherish
that
Corruption
that
you
complain
of
?
Your
Doubts
and
Tormenting
Fears
are
the
things
that
Love
should
cast
out
.
Why
then
do
you
entertain
them
?
If
you
say
,
I
cannot
help
it
:
why
then
do
you
cherish
them
?
and
own
them
?
and
plead
and
dispute
for
them
?
and
say
you
do
well
to
Doubt
,
and
you
have
Cause
?
Will
this
ever
cast
out
Tormenting
Fears
?
Do
you
not
know
that
the
way
to
cast
them
out
,
is
not
to
maintain
them
by
distrustful
thoughts
or
words
,
but
to
see
their
sinfulness
,
and
abhor
them
,
and
to
get
more
high
thoughts
of
the
Lovingkindness
of
God
,
and
the
tender
mercies
of
the
Redeemer
,
and
the
unspeakable
Love
that
he
hath
manifested
in
his
sufferings
for
you
,
that
so
the
Love
of
God
may
be
more
advanced
and
powerful
in
your
soul
▪
and
may
be
able
to
cast
out
your
Tormenting
Fears
.
Why
do
you
not
do
this
instead
of
Doubting
?
If
Tormenting
Fears
and
Doubtings
be
a
sin
,
why
do
you
not
make
Conscience
of
them
?
and
bewail
it
that
you
have
been
so
guilty
of
them
?
Will
you
therefore
Doubt
because
you
have
slavish
fears
?
Why
that
is
to
Doubt
because
you
Doubt
;
and
to
Fear
because
you
Fear
;
and
so
to
sin
still
because
you
have
sinned
.
Consider
well
of
the
folly
of
this
course
.
DOUBT
VII
.
BVT
I
am
not
able
to
Believe
:
and
without
Faith
there
is
no
pleasing
God
,
nor
hope
of
salvation
.
I
fear
Vnbelief
will
be
my
ruine
.
ANSWER
.
1.
I
Have
answered
this
Doubt
fully
before
.
It
is
grounded
on
a
Mistake
of
the
Nature
of
true
Faith
.
You
think
that
Faith
is
the
Believing
that
you
are
in
Gods
favour
,
and
that
you
are
Justified
:
but
properly
this
is
no
Faith
at
all
,
but
onely
Assurance
,
which
is
sometimes
a
fruit
of
Faith
,
and
sometimes
never
in
this
life
obtained
by
a
Believer
.
Faith
consisteth
of
two
parts
;
1.
Assent
to
the
Truth
of
the
Word
.
2.
Acceptance
of
Christ
as
he
is
offered
;
Which
immediatly
produceth
a
Trusting
on
Christ
for
salvation
,
and
a
Consent
to
be
Governed
by
him
,
and
Resolution
to
obey
him
;
which
in
the
fullest
sense
are
also
acts
of
Faith
.
Now
do
not
you
Believe
the
truth
of
the
Gospel
?
And
do
you
not
Accept
of
Christ
as
he
is
offered
therein
?
If
you
are
truly
willing
to
have
Christ
as
he
is
offered
,
I
dare
say
you
are
a
true
Believer
.
If
you
be
not
willing
,
for
shame
never
complain
.
Men
use
rather
to
speak
against
those
that
they
are
unwilling
of
,
then
complain
of
their
absence
,
and
that
they
cannot
enjoy
them
.
2.
However
,
seeing
you
complain
of
unbelief
,
in
the
Name
of
God
do
not
cherish
it
,
and
plead
for
it
,
and
by
your
own
cogitations
fetch
in
daily
matter
to
feed
it
:
but
do
more
in
detestation
of
it
,
as
well
as
complain
.
DOUBT
VIII
.
BVt
I
am
a
stranger
to
the
witness
of
the
spirit
,
and
the
Joy
of
the
Holy
Ghost
,
and
Communion
with
God
,
and
therefore
how
can
I
be
a
true
Believer
?
ANSWER
.
1.
FEeding
your
Doubts
and
Perplexities
,
and
arguing
for
them
,
is
not
a
means
to
get
the
Testimony
and
Joy
of
the
Spirit
:
but
rather
studying
with
all
Saints
to
know
the
Love
of
Christ
which
passeth
knowledge
,
to
comprehend
the
height
,
and
bredth
,
and
length
,
and
depth
of
his
Love
:
and
seeking
to
understand
the
things
that
are
given
you
of
God
.
Acknowledge
Gods
general
Love
to
Mankind
,
both
in
his
Gracious
Nature
,
and
Common
Providences
,
and
Redemption
by
Christ
,
and
deny
not
his
Special
Mercies
to
your self
,
but
dwell
in
the
study
of
the
Riches
of
Grace
,
and
that
's
the
way
to
come
to
the
Joy
of
the
Holy
Ghost
.
2.
I
have
told
you
before
what
the
witness
of
the
Spirit
is
,
and
what
is
the
ordinary
mistake
herein
.
If
you
have
the
Graces
and
holy
operations
of
the
Spirit
,
you
have
the
witness
of
the
Spirit
,
whether
you
know
it
or
not
.
3.
If
by
your
own
doubtings
you
have
deprived
your self
of
the
Joy
of
the
Holy
Ghost
,
bewail
it
,
and
do
so
no
more
;
but
do
not
therefore
say
you
have
not
the
Holy
Ghost
.
For
the
Holy
Ghost
often
works
Regeneration
and
Holiness
,
before
he
works
any
sensible
Joys
.
4.
You
have
some
hope
of
salvation
by
Christ
left
in
you
:
You
be
not
yet
in
utter
despair
:
And
is
it
no
Comfort
to
you
to
think
that
you
have
yet
any
Hope
?
and
are
not
quite
past
all
Remedy
?
It
may
be
your
sorrows
may
so
cloud
it
that
you
take
no
notice
of
it
:
but
I
know
you
cannot
have
the
least
Hope
without
some
answerable
Comfort
.
And
may
not
that
Comfort
●e
truly
the
Joy
of
the
Holy
Ghost
?
5.
And
for
Communion
with
God
,
let
me
ask
you
:
Have
you
no
recourse
to
him
by
Prayer
in
your
straits
?
Do
you
not
wait
at
his
mouth
for
the
Law
and
direction
of
your
life
?
Have
you
received
no
holy
desires
,
or
other
Graces
from
him
?
Nay
,
are
you
sure
that
you
are
not
a
member
of
Christ
,
who
is
one
with
him
?
How
can
you
then
say
,
that
you
have
no
Communion
with
him
?
Can
there
be
Communication
of
Prayer
,
and
Obedience
from
you
?
yea
your
own
self
delivered
up
to
Christ
?
and
a
Communication
of
any
life
of
Grace
from
God
,
by
Christ
and
the
Spirit
?
and
all
this
without
Communion
?
It
cannot
be
.
Many
a
soul
hath
most
near
Communion
with
Christ
that
knows
it
not
.
DOUBT
IX
.
I
Have
not
the
spirit
of
prayer
:
When
I
should
pour
out
my
soul
to
God
,
I
have
neither
bold
access
,
nor
matter
of
Prayer
nor
Words
.
ANSWER
.
DO
you
know
what
the
spirit
of
Prayer
is
?
It
containeth
,
1.
Desires
of
the
soul
after
the
things
we
want
,
especially
Christ
and
his
Graces
.
2.
An
addressing
our selves
to
God
with
these
Desires
,
that
we
may
have
help
and
relief
from
him
.
Have
not
you
both
these
?
Do
you
not
Desire
Christ
and
Grace
,
Justification
and
Sanctification
?
Do
you
not
look
to
God
as
him
who
alone
is
able
to
supply
your
wants
,
and
bids
you
ask
that
you
may
receive
?
Do
you
utterly
despair
of
help
,
and
to
seek
to
none
?
Or
do
you
make
your
addresses
by
Prayer
to
any
but
God
?
But
perhaps
you
look
at
words
,
and
matter
to
dilate
upon
,
that
you
may
be
able
to
hold
out
in
a
long
speech
to
God
,
and
you
think
that
is
the
effect
of
the
spirit
of
Prayer
.
But
where
do
you
find
that
in
Gods
Word
?
I
confess
that
in
many
,
and
most
,
the
spirit
which
helpeth
to
Desires
,
doth
also
help
to
some
kind
of
expressions
:
Because
if
a
man
be
of
able
natural
parts
,
and
have
a
tongue
to
express
his
own
mind
,
the
promoting
of
holy
Desires
will
help
men
to
expressions
.
For
a
full
soul
is
hardly
hindred
from
venting
it self
:
And
experience
teacheth
us
,
that
the
spirits
enflaming
the
heart
with
holy
Affections
,
doth
very
much
furnish
both
the
Invention
and
Expression
.
But
this
is
but
accidental
and
uncertain
:
For
those
that
are
either
men
of
unready
tongues
,
or
that
are
so
ill
bred
among
the
rude
vulgar
,
that
they
want
fit
expressions
of
their
own
minds
,
or
that
are
of
over-bashful
dispositions
,
or
especially
that
are
of
small
knowledge
,
and
of
little
and
short
acquaintance
with
those
that
should
teach
them
to
pray
by
their
examples
,
or
that
have
been
but
of
short
standing
in
the
School
of
Christ
,
such
a
man
may
have
the
spirit
of
Prayer
many
a
year
,
and
never
be
able
in
full
expressions
of
his
own
to
make
known
his
wants
to
God
:
no
,
nor
in
good
and
tolerable
sense
and
language
,
before
others
to
speak
to
God
,
from
his
own
Invention
.
A
man
may
know
all
those
Articles
of
the
Faith
that
are
of
flat
necessity
to
Salvation
,
and
yet
not
be
able
to
find
matter
or
words
for
the
opening
of
his
heart
to
God
at
length
.
I
would
advise
such
,
to
frequent
the
Company
of
those
that
can
teach
and
help
them
in
Prayer
,
and
neglect
not
to
use
the
smallest
parts
they
have
,
especially
in
secret
between
God
and
their
own
souls
,
where
they
need
not
so
much
as
in
publick
to
be
regardful
of
expressions
:
and
in
the
mean
time
to
learn
a
Prayer
from
some
Book
,
that
may
fitliest
express
their
necessities
;
or
to
use
the
Book
it self
in
Prayer
.
If
they
distrust
their
memories
:
not
resol●ing
to
stick
he●●
and
make
it
a
means
of
ind●l●i●●●●eir
la●i●ess
and
negligence
,
much
less
to
reproach
and
deride
those
that
express
their
desires
to
God
from
the
present
sense
of
their
own
wants
(
as
some
wickedly
do
deride
such
:
)
but
to
use
this
lawful
help
till
they
are
able
to
do
better
without
it
then
with
it
,
and
then
to
lay
it
by
,
and
not
before
.
The
Holy
Ghost
is
said
,
Rom.
8.16
.
to
help
our
Infirmities
in
Prayer
:
but
how
?
1.
By
teaching
us
what
to
pray
for
:
not
always
what
matter
or
words
to
enlarge
our selves
by
;
but
what
necessary
Graces
to
pray
for
.
2.
By
giving
us
Sighs
and
Groans
unexpressible
:
which
is
far
from
giving
Copious
expressions
:
For
Groans
and
Sighs
be
not
words
:
and
if
they
be
Groans
that
we
cannot
express
,
it
would
rather
seem
to
intimate
a
want
of
expression
,
then
a
constant
abounding
therein
,
where
the
spirit
doth
assist
:
Though
indeed
the
meaning
is
,
that
the
Groans
are
so
deep
,
that
they
are
past
the
expression
of
our
words
:
All
our
speech
cannot
express
that
deep
sense
that
is
in
our
hearts
.
For
the
Understanding
hath
the
advantage
of
the
Affections
herein
:
All
the
thoughts
of
the
mind
may
be
expressed
to
others
;
but
the
Feelings
and
fervent
Passions
of
the
soul
can
be
but
very
defectively
expressed
.
Lastly
,
All
have
not
the
spirit
of
Prayer
in
like
measure
:
nor
all
that
have
it
in
a
great
measure
at
one
time
,
can
find
it
so
at
pleasure
.
Desires
rise
and
fall
,
and
these
earnest
Groans
be
not
in
every
Prayer
where
the
Holy
Ghost
doth
assist
.
I
believe
there
is
never
a
Prayer
that
ever
a
Believer
did
put
up
to
God
for
things
lawful
and
useful
,
but
it
was
put
up
by
the
help
of
the
spirit
.
For
the
weakest
Prayer
hath
some
degree
of
good
Desire
in
it
,
and
addresses
to
God
with
an
endeavour
to
express
them
:
and
these
can
come
from
none
but
onely
from
the
spirit
:
Meer
words
without
desires
are
no
more
Prayer
,
then
a
suit
of
apparel
hang'd
on
a
stake
is
a
man
.
You
may
have
the
spirit
of
Prayer
,
and
yet
have
it
in
a
very
weak
degree
.
Yet
still
I
would
encourage
you
to
bewail
your
defect
herein
as
your
sin
,
and
seek
earnestly
the
supply
of
your
wants
:
But
what
's
that
to
the
questioning
or
denying
your
sincerity
,
or
right
to
salvation
?
DOUBT
X.
I
Have
no
Gifts
to
make
me
useful
to
my self
or
others
.
When
I
should
profit
by
the
Word
,
I
cannot
Remember
it
:
When
I
should
Reprove
a
Sinner
,
or
Instruct
the
Ignorant
,
I
have
not
words
:
If
I
were
called
to
give
an
account
of
my
Faith
,
I
have
not
words
to
express
that
which
as
in
my
mind
:
And
what
Grace
can
here
be
then
?
ANSWER
:
THis
needs
no
long
Answer
.
Lament
and
amend
those
sins
by
which
you
have
been
disabled
.
But
know
,
that
these
Gifts
depend
more
on
Nature
,
Art
,
Industry
and
Common
Grace
,
then
upon
special
saving
Grace
.
Many
a
bad
man
is
excellent
in
all
these
,
and
many
a
one
that
is
truly
godly
is
defective
.
Where
hath
God
laid
our
salvation
upon
the
strength
of
our
Memories
,
the
Readiness
of
our
Tongues
,
or
measure
of
the
like
Gifts
?
That
were
almost
as
if
he
should
have
made
a
Law
,
that
all
shall
be
saved
that
have
found
Complexions
,
and
healthful
and
youthful
bodies
;
and
all
be
damned
that
are
sickly
,
aged
,
weak
,
children
,
and
most
women
.
DOUBT
.
XI
.
O
But
I
have
been
a
grievous
sinner
,
before
I
came
home
,
and
have
fallen
foully
since
,
and
I
am
utterly
unworthy
of
Mercy
!
Will
the
Lord
ever
save
such
an
unworthy
wretch
as
I
?
Will
he
ever
give
his
Mercy
and
the
blood
of
his
Son
,
to
one
that
hath
so
abused
it
?
ANSWER
.
1.
THe
Question
is
not
,
with
God
,
what
you
have
been
,
but
what
you
are
?
God
takes
men
as
they
then
are
,
and
not
as
they
were
.
2.
It
is
a
dangerous
thing
to
object
the
greatness
of
your
Guilt
against
Gods
mercy
and
Christs
Merits
!
Do
you
think
Christs
satisfaction
is
not
sufficient
?
or
that
he
dyed
for
small
sins
and
not
for
great
?
Do
you
not
know
that
he
hath
made
satisfaction
for
all
,
and
will
pardon
all
,
and
hath
given
out
the
pardon
of
all
in
his
Covenant
,
and
that
to
all
men
,
on
Condition
they
will
Accept
Christ
to
pardon
and
heal
them
in
his
own
way
?
Hath
God
made
it
his
great
design
in
the
work
of
mans
Redemption
,
to
make
his
Love
and
Mercy
as
Honorable
and
wonderful
,
as
he
did
his
Power
in
the
work
of
Creation
?
and
wil
you
after
all
this
oppose
the
greatness
of
your
sins
against
the
greatness
of
this
Mercy
and
Satisfaction
?
why
,
you
may
as
wel
think
your self
to
be
such
a
one
that
God
could
not
or
did
not
Make
you
,
as
to
think
your
sins
so
great
that
Christ
could
not
or
did
not
satisfie
for
them
,
or
will
not
pardon
them
,
if
you
Repent
and
Believe
in
him
.
3.
And
for
Worthiness
,
I
pray
you
observe
:
There
is
a
twofold
Worthiness
&
Righteousness
.
There
is
a
Legal
Worthiness
and
Righteousness
,
which
consisteth
in
a
perfect
obedience
,
which
is
the
performance
of
the
Conditions
of
the
Law
of
Pure
Nature
and
Works
.
This
no
man
hath
but
Christ
:
and
if
you
look
after
this
Righteousness
or
Worthiness
in
your self
,
then
do
you
depart
from
Christ
,
and
make
him
to
have
dyed
and
satisfied
in
vain
;
you
are
a
Jew
and
not
a
Christian
,
and
are
one
of
those
that
Paul
so
much
disputeth
against
,
that
would
be
Justified
by
the
Law
.
Nay
you
must
not
to
much
as
once
imagine
that
all
your
own
Works
can
be
any
part
of
this
Legal
Righteousness
or
Worthiness
to
you
.
Only
Christs
Satisfaction
and
Merit
is
in
stead
of
this
our
Legal
Righteousness
and
Worthiness
.
God
never
gave
Christ
and
Mercy
to
any
but
the
unworthy
in
this
sense
:
If
you
know
not
your self
to
be
unworthy
and
unrighteous
in
the
sense
of
the
Law
of
Works
,
you
cannot
know
what
Christs
Righteousness
is
.
Did
Christ
come
to
save
any
but
sinners
,
and
such
as
were
lost
?
what
need
you
a
Saviour
,
if
you
were
not
Condemned
?
and
how
come
you
to
be
condemned
if
you
were
not
unrighteous
and
unworthy
.
But
then
2.
there
is
an
Evangelical
personal
Worthiness
and
Righteousness
,
which
is
the
Condition
on
which
God
bestows
Christs
Righteousness
upon
us
:
and
this
all
have
that
will
be
saved
by
Christ
.
But
what
is
that
?
Why
it
hath
two
parts
:
1.
The
Condition
and
Worthiness
required
to
your
Union
with
Christ
and
pardon
of
all
your
sins
past
,
and
your
Adoption
and
Justification
;
it
is
no
more
but
your
hearty
thankful
Acceptance
of
the
Gift
that
is
freely
Given
you
of
God
by
his
Covenant-grant
,
that
is
,
Christ
and
Life
in
him
,
1
John
5.10
,
11
,
12.
There
is
no
worthiness
required
in
you
before
Faith
as
a
Condition
on
which
God
will
give
you
Faith
:
but
onely
certain
means
you
are
appointed
to
use
for
the
obtaining
it
:
And
Faith
it self
is
but
the
Acceptance
of
a
free
Gift
.
God
requireth
you
not
to
bring
any
other
Worthiness
or
Price
in
your
hands
;
but
that
you
consent
unfeignedly
to
have
Christ
as
he
is
offered
,
and
to
the
ends
and
uses
that
he
is
offered
:
that
is
,
as
one
that
hath
satisfied
for
you
by
his
blood
and
merits
,
to
put
away
your
sins
,
and
as
one
that
must
illuminate
and
Teach
you
,
Sanctifie
and
Guide
and
Govern
you
by
his
Word
and
Spirit
;
and
as
King
and
Judge
will
fully
and
finally
Justifie
you
at
the
day
of
Judgement
,
and
give
you
the
Crown
of
Glory
.
Christ
on
his
part
1.
Hath
merited
your
pardon
by
his
satisfaction
,
and
not
properly
by
his
sanctifying
you
:
2.
And
sanctifieth
you
by
his
Spirit
,
and
Ruleth
you
by
his
Laws
,
and
not
directly
by
his
bloodshed
:
3.
And
he
will
justifie
you
at
Judgement
as
King
and
Judge
,
and
not
as
Satisfier
or
Sanctifier
:
But
the
Condition
on
your
part
of
obtaining
Interest
in
Christ
and
his
benefits
,
is
that
our
Faith
which
accepteth
him
in
all
these
respects
(
both
as
King
,
Priest
and
Teacher
)
and
to
all
these
ends
conjunctly
.
But
then
2.
The
Condition
and
Worthyness
required
to
the
Continuation
and
Consummat
on
of
your
Pardon
,
Justification
,
and
right
to
Glory
,
is
both
the
Continuance
of
your
faith
,
and
your
sincere
obedience
,
even
your
keeping
the
Baptismal
Covenant
that
you
made
with
Christ
by
your
Parents
,
and
the
Covenant
which
you
in
your
own
person
made
with
him
in
your
first
true
Believing
.
These
indeed
are
called
Worthiness
and
Righteousness
frequently
in
the
Gospel
:
but
it
is
no
worthiness
consisting
in
any
such
works
which
make
the
Reward
to
be
of
Debt
,
and
not
of
Grace
(
of
which
Paul
speaks
)
but
onely
in
faith
,
and
such
Gospel
works
as
James
speaks
of
which
make
the
Reward
to
be
wholly
of
Grace
and
not
of
Debt
.
Now
if
you
say
you
are
unworthy
in
this
Evangelical
sense
,
then
you
must
mean
(
if
you
know
what
you
say
)
that
you
are
an
Infidel
or
Unbeliever
,
or
an
Impenitent
obstinate
Rebel
that
would
not
have
Christ
to
reign
over
him
:
For
the
Gospel
calleth
none
Unworthy
(
as
non-performers
of
its
Conditions
)
but
only
these
.
But
I
hope
you
dare
not
charge
your self
with
such
Infidelity
and
wilful
Rebellion
.
DOUBT
XII
.
THough
God
hath
kept
me
from
Gross
sins
,
yet
I
finde
such
a
searedness
of
Conscience
,
and
so
little
aversness
from
sin
in
my
minde
i●
that
I
fear
that
I
should
Commit
it
if
I
lay
under
Temptations
:
and
also
that
I
should
not
hold
out
in
Tryal
if
I
were
called
to
suffer
Death
or
any
grievous
Calamity
.
And
that
obedience
which
endureth
meerly
for
want
of
a
Temptation
,
is
no
true
Obedience
.
ANSWER
.
1.
I
Have
fully
answered
this
before
.
If
you
can
overcome
the
temptations
of
Prosperity
,
you
have
no
cause
to
doubt
distrustfully
whether
you
shall
overcome
the
temptations
of
Adversity
:
And
if
God
give
you
Grace
to
avoid
Temptations
to
sin
,
and
fly
occasions
as
much
as
you
can
,
and
to
overcome
them
,
where
you
cannot
avoid
them
;
you
have
little
reason
to
distrust
his
preservation
of
you
,
and
your
stedfastness
thereby
,
if
you
should
be
cast
upon
greater
Temptations
Indeed
if
you
feel
not
such
a
Belief
of
the
evil
and
danger
of
sinning
,
as
to
possess
you
with
some
sensible
hatred
of
it
,
you
have
need
to
look
to
your
heart
for
the
strengthening
of
that
Belief
and
Hatred
:
and
fear
your
heart
with
a
godly
preserving
Jealousie
;
but
not
with
tormenting
,
disquieting
doubts
.
Whatever
your
Passionate
Hatred
be
,
if
you
have
a
settled
well-grounded
Resolution
,
to
walk
in
obedience
to
the
death
,
you
may
confidently
&
comfortably
trust
him
for
your
preservation
,
who
gave
you
those
resolutions
.
2.
And
the
last
sentence
of
this
Doubt
,
had
need
of
great
Caution
,
before
you
conclude
it
a
certain
Truth
.
It
s
true
,
that
the
Obedience
which
by
an
ordinary
Temptation
,
such
as
men
may
expect
,
would
be
overthrown
,
is
not
well
grounded
and
rooted
before
it
is
overthrown
.
But
it
s
a
great
Doubt
whether
there
be
not
Degrees
of
Temptation
Possible
,
which
would
overcome
the
Resolution
and
Grace
of
the
most
Holy
,
having
such
assistance
as
the
Spirit
usually
giveth
Believers
in
Temptation
?
And
whether
some
Temptations
which
overcome
not
a
strong
Christian
,
would
not
overcome
a
weak
one
,
who
yet
hath
true
Grace
?
I
conclude
nothing
of
these
Doubts
.
But
I
would
not
have
you
trouble
your self
upon
confident
conclusions
on
so
doubtful
Grounds
.
This
I
am
certain
of
,
1.
That
the
strongest
Christian
should
take
heed
of
Temptations
,
and
not
trust
to
the
strength
of
his
Graces
,
nor
presume
on
Gods
preservation
while
he
wilfully
casteth
himself
in
the
mouth
of
dangers
;
nor
to
be
encouraged
hereunto
upon
any
perswasion
of
an
Impossibility
of
his
falling
away
.
O
the
falls
,
the
fearful
falls
that
I
have
known
(
alas
,
how
often
)
the
eminentest
men
for
Godliness
that
ever
I
knew
,
to
be
Guilty
of
,
by
casting
themselves
upon
Temptations
.
I
confess
I
will
never
be
confident
of
that
mans
perseverance
,
were
he
the
best
that
I
know
on
earth
,
who
casteth
himself
upon
violent
Temptations
,
espe●●●●●●
〈◊〉
●mptations
of
Sensuality
,
Prosperity
,
and
Seducement
.
2.
I
know
God
hath
taught
us
daily
to
watch
and
pray
,
that
we
enter
not
into
Temptation
;
and
to
pray
,
Lead
us
not
into
Temptation
,
but
deliver
us
from
evil
.
(
I
never
understood
the
necessity
of
that
Petition
feelingly
,
till
I
saw
the
examples
of
these
seven
or
eight
years
last
past
.
)
This
being
so
,
you
must
look
that
your
perseverance
should
be
by
being
preserved
from
Temptation
;
and
must
rather
examine
,
Whether
you
have
that
Grace
which
will
enable
you
to
avoyd
Temptations
,
then
whether
you
have
Grace
enough
to
overcome
them
,
if
you
rush
into
them
.
But
if
God
unavoydably
cast
you
upon
them
,
keep
up
your
Watch
and
Prayer
,
and
you
have
no
Cause
to
trouble
your self
with
distrustful
fears
.
DOUBT
XIII
.
I
Am
afraid
lest
I
have
committed
the
unpardonable
sin
against
the
Holy
Ghost
:
and
then
there
is
no
hope
of
my
salvation
.
ANSWER
.
IT
seems
you
know
not
what
the
sin
against
the
Holy
Ghost
is
;
It
is
this
,
When
a
man
is
convinced
that
Christ
and
his
Disciples
did
really
work
those
glorious
Miracles
which
are
recorded
in
the
Gospel
,
and
yet
will
not
Believe
that
Christ
is
the
Son
of
God
,
and
his
Doctrine
true
,
though
sealed
with
all
those
Miracles
and
other
holy
and
wonderful
works
of
the
Spirit
,
but
do
Blasphemously
maintain
that
they
were
done
by
the
Power
of
the
Devil
.
This
is
the
sin
against
the
Holy
Ghost
:
And
dare
you
say
that
you
are
guilty
of
this
?
If
you
be
,
then
you
do
not
Believe
that
Christ
is
the
Son
of
God
,
and
the
Messiah
,
and
his
Gospel
true
.
And
then
you
will
sure
oppose
him
,
and
maintain
that
he
was
a
Deceiver
,
and
that
the
Devil
was
the
Author
of
all
the
Miraculous
and
Gracious
workings
of
his
Spirit
.
Then
you
will
never
fear
his
displeasure
,
nor
call
him
seriously
either
Lord
or
Saviour
!
nor
tender
him
any
service
,
any
more
then
you
do
to
Mahomet
.
None
but
Infidels
do
commit
the
Blasphemy
against
the
Holy
Ghost
:
Nor
but
few
of
them
.
Unbelief
is
eminently
called
[
Sin
]
in
the
Gospel
:
and
that
[
Vnbelief
]
which
is
maintained
by
Blaspheming
the
Glorious
Works
of
the
Holy
Ghost
,
which
Christ
and
his
Disciples
through
many
years
time
did
perform
for
a
Testimony
to
his
Truth
,
that
is
called
singularly
[
The
sin
against
the
Holy
Ghost
!
]
You
may
meet
with
other
Descriptions
of
this
sin
,
which
may
occasion
your
terrour
:
but
I
am
fully
perswaded
that
this
is
the
plain
Truth
.
DOUBT
XIV
.
BVT
I
greatly
fear
lest
the
time
of
Grace
be
past
:
and
lest
I
have
out
sit
the
day
of
mercy
,
and
now
mercy
hath
wholly
forsaken
me
.
For
I
have
oft
heard
Ministers
tell
me
from
the
Word
:
Now
is
the
Accepted
time
:
Now
is
the
day
of
your
visitation
:
To
day
,
while
it
is
called
to
day
,
harden
not
your
hearts
,
lest
God
swear
in
his
wrath
that
you
shall
not
enter
into
his
Rest
.
But
I
have
stood
out
long
after
.
I
have
resisted
and
quenched
the
Spirit
,
and
now
it
is
I
fear
departed
from
me
.
ANSWER
.
HEre
is
sufficient
matter
for
Humiliation
:
but
the
Doubting
ariseth
meerly
from
Ignorance
:
The
day
of
Grace
may
in
two
respects
be
said
to
be
over
:
The
first
(
and
most
properly
so
called
)
is
,
When
God
will
not
Accept
of
a
sinner
,
though
he
should
Repent
and
Return
.
This
is
never
in
this
life
for
certain
.
And
he
that
imagineth
any
such
thing
,
as
that
it
is
too
late
while
his
soul
is
in
his
body
,
to
Repent
and
Accept
of
Christ
and
Mercy
,
is
meerly
ignorant
of
the
Tenour
and
sense
of
the
Gospel
:
For
the
New
Law
of
Grace
doth
limit
no
time
on
earth
for
Gods
Accepting
of
a
Returning
sinner
.
True
Faith
and
Repentance
do
as
surely
save
at
the
last
hour
of
the
day
,
as
at
the
first
.
God
hath
said
,
that
whosoever
Believeth
in
Christ
,
shall
not
perish
,
but
have
everlasting
life
.
He
hath
no
where
excepted
late
Believers
or
Repenters
:
Shew
any
such
Exception
if
you
can
.
2.
The
second
sense
in
which
it
may
be
said
that
the
day
of
Grace
is
over
,
is
this
:
When
a
man
hath
so
long
resisted
the
Spirit
,
that
God
hath
given
him
over
to
wilful
obstinate
Refusals
of
Mercy
,
and
of
Christs
Government
,
resolving
that
he
will
never
give
him
the
prevailing
Grace
of
his
Spirit
.
Where
note
,
1.
That
this
same
man
might
still
have
Grace
as
soon
as
any
other
,
if
he
were
but
Willing
to
Accept
Christ
,
and
Grace
in
him
.
2.
That
no
man
can
know
of
himself
or
any
other
,
that
God
hath
thus
finally
forsaken
him
:
For
God
hath
given
us
no
sign
to
know
it
by
;
(
at
least
who
sin
not
against
the
Holy
Ghost
.
)
God
hath
not
told
us
his
secret
intents
concerning
such
.
4.
Yet
some
men
have
far
greater
cause
to
fear
it
then
others
;
especially
those
men
,
who
under
the
most
searching
lively
Sermons
,
do
continue
secure
and
wilful
in
known
wickedness
;
either
hating
godliness
and
godly
persons
,
and
all
that
do
Reprove
them
,
or
at
least
being
●●●●pified
,
that
they
feel
no
more
then
a
Post
the
force
of
Gods
terrours
,
or
the
sweetness
of
his
promises
;
but
make
a
jest
of
sinning
,
and
think
the
life
of
godliness
a
needless
thing
.
Especially
if
they
grow
old
in
this
course
,
I
confess
such
have
great
Cause
to
fear
lest
they
are
quite
forsaken
of
God
:
For
very
few
such
are
ever
recovered
.
5.
And
therefore
it
may
well
be
said
to
all
men
,
To
day
if
you
will
hear
his
voyce
harden
not
your
hearts
,
&c.
and
,
This
is
the
Acceptable
time
:
this
is
the
day
of
salvation
;
both
as
this
life
is
called
,
The
day
of
salvation
;
and
because
no
man
is
certain
to
live
another
day
,
that
he
may
Repent
;
nor
yet
to
have
Grace
to
Repent
,
if
he
Live
.
6.
But
what
's
all
this
to
you
that
do
Repent
?
Can
you
have
Cause
to
fear
that
your
day
of
Grace
is
over
,
that
have
Received
Grace
?
Why
,
that
is
as
foolish
a
thing
,
as
if
a
man
should
come
to
the
Market
,
and
buy
Corn
,
and
when
he
hath
done
,
go
home
lamenting
that
the
Market
was
past
before
he
came
?
Or
as
a
man
should
come
and
hear
the
Sermon
,
and
when
he
hath
done
,
lament
that
the
Sermon
was
done
before
he
came
.
If
your
day
of
Grace
be
past
,
tell
me
,
(
and
do
not
wrong
God
)
Where
had
you
the
Grace
of
Repentance
?
How
came
you
by
that
Grace
of
holy
Des●res
?
Who
made
you
Willing
to
have
Christ
for
your
Lord
and
Saviour
?
So
that
you
had
rather
have
him
,
and
Gods
favour
,
and
a
Holy
heart
and
life
,
then
all
the
glory
of
the
World
?
How
came
you
to
desire
that
you
were
such
a
one
as
God
would
have
you
to
be
?
and
to
desire
that
all
your
sins
were
dead
,
and
might
never
live
in
you
more
?
and
that
you
were
able
to
Love
God
,
and
Delight
in
him
,
and
please
him
even
in
perfection
?
and
that
you
are
so
troubled
that
you
cannot
do
it
?
Are
these
signs
that
your
day
of
Grace
is
over
?
Doth
Gods
Spirit
breath
out
Groans
after
Christ
and
Grace
,
within
you
?
and
yet
is
the
day
of
Grace
over
?
Nay
,
what
if
you
had
no
Grace
?
Do
you
not
hear
God
daily
offering
you
Christ
and
Grace
?
doth
he
not
intreat
and
Beseech
you
to
be
Reconciled
unto
him
(
2
Cor.
5.19
,
20.
)
and
would
he
not
compel
you
to
come
in
?
(
Mat.
22.
)
Do
you
not
feel
some
unquietness
in
your
sinful
Condition
?
and
some
motions
and
strivings
at
your
heart
to
get
out
of
it
?
Certainly
(
though
you
should
be
one
that
hath
yet
no
Grace
to
salvation
)
yet
these
continued
offers
of
Grace
,
and
strivings
of
the
Spirit
of
Christ
with
your
heart
,
do
shew
that
God
hath
not
quite
forsaken
you
;
and
that
your
day
of
Grace
and
Visitation
is
not
past
.
DOUBT
XV.
BVt
I
have
sinned
since
my
Profession
,
and
that
even
against
my
Knowledge
and
Conscience
:
I
have
had
Temptations
to
sin
,
and
I
have
considered
of
the
Evil
and
Danger
,
and
yet
in
the
very
soberest
deliberations
,
I
have
Resolved
to
sin
.
And
how
can
such
a
one
have
any
true
Grace
:
or
be
saved
?
ANSWER
.
1.
IF
you
had
not
true
Grace
,
God
is
still
offering
it
,
and
ready
to
work
it
.
2.
Where
do
you
finde
in
Scripture
that
none
who
have
true
Grace
,
do
sin
knowingly
or
Deliberately
?
Perhaps
you
will
say
in
Heb.
10.24
.
If
we
sin
willfully
after
the
knowledge
of
the
Truth
,
there
Remaineth
no
more
sacrifice
for
sin
,
but
a
fearful
looking
for
of
Judgement
,
and
fire
which
shall
devour
the
adversaries
.
Ans.
But
you
must
know
that
it
is
not
every
wilful
sin
which
is
there
mentioned
;
but
,
as
even
now
I
told
you
,
Vnbelief
is
peculiarly
called
Sin
in
the
New
Testament
:
And
the
true
meaning
of
the
Text
is
,
If
we
utterly
renounce
Christ
by
Infidelity
,
as
not
being
the
true
Messiah
,
after
we
have
known
his
Truth
,
then
&c.
Indeed
,
none
sin
more
against
knowledge
then
the
Godly
when
they
do
sin
:
For
they
know
more
,
for
the
most
part
,
then
others
do
.
And
Passion
and
Sensuality
(
the
remnant
of
it
which
yet
remaineth
)
will
be
working
strongly
in
your
very
Deliberations
against
sin
,
and
either
perverting
the
Judgement
to
doubt
whether
it
be
a
sin
,
or
whether
there
be
any
such
danger
in
it
?
or
whether
it
be
not
a
very
little
sin
?
Or
else
blinding
it
,
that
it
cannot
see
the
Arguments
against
the
sin
in
their
full
vigor
:
Or
at
least
,
prepossessing
the
Heart
and
Delight
,
and
so
hindring
our
Reasons
against
sin
,
from
going
down
to
the
Heart
and
working
on
the
Will
,
and
so
from
Commanding
the
Actions
of
the
Body
.
This
may
befal
a
godly
man
And
moreover
,
God
may
withdraw
his
Grace
,
as
he
did
from
Peter
and
David
in
their
sin
:
and
then
our
Considerations
will
work
but
faintly
,
and
sensuality
and
sinful
Passion
will
work
effectually
.
It
is
scarce
Possible
,
I
think
,
that
such
a
man
as
David
could
be
so
long
about
so
horrid
a
sin
,
and
after
contrive
the
murther
of
Vriah
▪
and
all
this
without
deliberation
,
or
any
reasonings
in
himself
to
the
contrary
.
3.
The
truth
is
,
though
this
be
to
good
cause
for
any
Repenting
sinner
to
doubt
of
Salvation
,
yet
it
is
a
very
grievous
aggravation
of
sin
,
to
commit
it
against
Knowledge
and
Conscience
,
and
upon
consideration
.
And
therefore
I
advise
all
that
Love
their
Peace
or
Salvation
to
take
heed
of
it
.
For
as
they
will
finde
that
no
sin
doth
deep●ier
wound
the
Conscience
,
and
plunge
the
sinner
into
fearful
perplexities
;
which
oft
times
hang
on
him
very
long
;
so
the
oftner
such
Zeal
and
Passion
.
But
let
me
tell
you
,
that
you
may
grow
in
these
,
and
not
grow
in
the
body
of
your
Graces
.
Doubtless
Satan
himself
may
do
much
to
kindle
your
Zeal
,
if
he
do
but
see
it
voyd
of
sound
Knowledge
,
(
as
he
did
in
Iames
and
Iohn
when
they
would
have
called
for
Fire
from
Heaven
,
but
knew
not
what
spirit
they
were
of
.
)
For
the
doleful
Case
of
Christs
Churches
in
this
age
hath
put
quite
beyond
dispute
,
that
none
do
the
Devils
work
more
effectually
,
nor
oppose
the
Kingdom
of
Christ
more
desperately
,
then
they
that
have
the
hottest
Zeal
with
the
weakest
Judgements
:
And
as
Fire
is
most
excellent
and
necessary
in
the
Chimney
,
but
in
the
thatch
it
is
worse
then
the
vilest
dung
;
so
is
Zeal
most
excellent
when
guided
by
sound
Judgement
;
but
more
destructive
then
prophane
sensuality
when
it
is
let
loose
and
misguided
.
On
the
other
side
,
you
may
decay
much
in
feeling
and
fervour
of
Affections
,
and
yet
Grow
in
Grace
,
if
you
do
but
grow
in
the
Understanding
and
the
Will
.
And
indeed
this
is
the
Common
Growth
which
Christians
have
in
their
Age
:
Examine
therefore
whether
you
have
this
or
no.
Do
you
not
understand
the
things
of
the
Spirit
better
then
you
formerly
did
?
Do
you
not
value
God
,
Christ
,
Glory
and
Grace
at
higher
rates
then
formerly
?
Are
you
not
more
fully
Resolved
to
stick
to
Christ
to
the
death
then
formerly
you
have
been
?
I
do
not
think
but
it
would
be
a
harder
work
for
Satan
to
draw
you
from
Christ
to
the
flesh
then
heretofore
.
When
the
tree
hath
done
growing
in
visible
greatness
,
it
groweth
in
rootedness
.
The
fruit
grows
first
in
bulk
and
quantity
,
and
then
in
mellow
sweetness
.
Are
not
you
less
Censorious
,
and
more
Peaceable
then
heretofore
?
I
tell
you
,
that
is
a
more
noble
growth
then
a
great
deal
of
austere
and
bitter
,
youthful
,
censorious
,
dividing
Zeal
of
many
will
prove
.
Mark
most
aged
experienced
Christians
,
that
walk
uprightly
,
and
you
will
find
that
they
quite
outstrip
the
younger
,
1.
In
experience
,
knowledge
,
prudence
and
foundness
of
Judgement
.
2.
In
well-setled
Resolutions
for
Christ
,
his
Truth
and
Cause
.
3.
In
a
Love
of
Peace
,
especially
in
the
Church
,
and
a
hatred
of
dissentions
,
perverse
contendings
and
divisions
.
If
you
can
shew
this
growth
,
say
not
that
you
do
not
grow
.
3.
But
suppose
you
do
not
grow
?
should
you
therefore
deny
the
sincerity
of
your
Grace
?
I
would
not
perswade
any
soul
that
they
grow
,
when
they
do
not
.
But
if
you
do
not
,
be
humbled
for
it
,
and
endeavour
it
for
the
future
.
Make
it
your
desire
and
daily
business
,
and
spare
not
.
Lye
not
still
complaining
,
but
rouse
up
your
soul
,
and
see
what
's
amiss
,
and
set
upon
neglected
duties
,
and
remove
those
Corruptions
that
hinder
your
Growth
:
Converse
with
Growing
Christians
,
and
under
quickening
means
:
Endeavour
the
Good
of
other
mens
souls
as
well
as
your
own
:
and
then
you
'l
find
that
growth
,
which
will
silence
this
Doubt
,
and
do
much
more
for
you
then
that
.
DOUBT
XVII
.
I
Am
troubled
with
such
Blaspemous
thoughts
and
Temptations
to
Vnbelief
,
even
against
God
,
and
Christ
,
and
Scripture
,
and
the
Life
to
come
,
that
I
doubt
I
have
no
faith
.
ANSWER
.
TO
be
Tempted
is
no
sign
of
Gracelesness
,
but
to
yield
to
the
Temptation
:
nor
every
yielding
neither
;
but
to
be
overcome
of
the
Temptation
!
Most
Melancholy
people
,
especially
that
have
any
knowledge
in
Religion
,
are
frequently
haunted
with
Blasphemous
Temptations
.
I
have
oft
wondred
that
the
Devil
should
have
such
a
power
and
advantage
in
the
predominancy
of
that
distemper
.
Scarce
one
person
of
ten
,
who
ever
was
with
me
in
deep
Melancholy
,
either
for
the
Cure
of
body
or
mind
,
but
hath
been
haunted
with
these
Blasphemous
thoughts
;
and
that
so
impetuously
and
violently
set
on
and
followed
,
that
it
might
appear
to
be
from
the
Devil
;
yea
even
many
that
never
seemed
Godly
,
or
to
mind
any
such
thing
before
.
I
confess
it
hath
been
a
strengthening
to
my
own
faith
,
to
see
the
Devil
such
an
Enemy
to
the
Christian
faith
,
yea
to
the
Godhead
it self
.
But
perhaps
you
will
say
,
It
is
not
meer
Temptation
from
Satan
that
I
complain
of
;
but
it
takes
too
much
with
my
sinful
heart
:
I
am
ready
to
doubt
oft-times
whether
there
be
a
God
,
or
whether
his
Providence
determine
of
the
things
here
below
?
or
whether
Scripture
be
true
,
or
the
Soul
immortal
?
&c.
Answ.
This
is
a
very
great
sin
,
and
you
ought
to
bewail
and
abhorr
it
,
and
in
the
Name
of
God
make
not
light
of
it
,
but
look
to
it
betime
:
But
yet
let
me
tell
you
,
that
some
degree
of
this
Blasphemy
and
Infidelity
may
remain
with
the
truest
saving
Faith
.
The
best
may
say
,
Lord
I
believe
,
help
thou
mine
unbelief
.
But
I
will
tell
you
my
Judgement
;
When
your
unbelief
is
such
as
to
be
a
sign
of
a
Graceless
soul
in
the
state
of
damnation
:
If
your
Doubtings
of
the
Truth
of
Scripture
and
the
Life
to
come
,
be
so
great
that
you
will
not
let
go
the
pleasures
and
profits
of
sin
,
and
part
with
all
,
if
God
call
you
to
it
,
in
Hope
of
that
Glory
promised
,
and
to
escape
the
Judgement
threatned
,
because
you
look
upon
the
things
of
the
life
to
come
but
as
uncertain
things
;
then
is
your
Belief
no
saving
Belief
;
but
your
unbelief
is
prevalent
.
But
if
,
for
all
your
staggerings
,
you
see
so
much
probabil●ty
of
the
Truth
of
Scripture
and
the
Life
to
come
,
that
you
are
resolved
to
venture
(
and
part
with
,
if
called
to
it
)
all
worldly
Hopes
and
Happiness
for
the
Hope
of
that
promised
Glory
,
and
to
make
it
the
chiefest
business
of
your
life
to
attain
it
,
and
do
deny
your self
the
pleasures
of
sin
for
that
end
;
this
is
a
true
saving
Faith
,
as
is
evident
by
its
Victory
;
notwithstanding
all
the
Infidelity
,
Atheism
and
Blasphemy
that
is
mixt
with
it
.
But
again
,
let
me
advise
you
to
take
heed
of
this
hainous
sin
,
and
bewail
and
detest
the
very
least
degree
of
it
.
It
is
dangerous
when
the
Devil
strikes
at
the
very
root
and
heart
&
foundation
of
all
your
religion
.
There
is
more
sinfulness
and
danger
in
this
then
in
many
other
sins
.
And
therefore
let
it
never
be
motioned
to
your
soul
without
abhorrence
.
Two
ways
the
Devil
hath
to
move
it
.
The
one
is
by
his
immediate
inward
suggestions
:
these
are
bad
enough
.
The
other
is
by
his
Accursed
Instruments
:
and
this
is
a
far
more
dangerous
way
:
whether
it
be
by
books
,
or
by
the
words
of
men
:
And
yet
if
it
be
by
notorious
wicked
men
or
fools
,
the
Temptation
is
the
less
:
but
when
it
is
by
men
of
cunning
wit
,
and
smooth
tongues
,
and
hypocritical
lives
(
for
far
be
that
wickedness
from
me
,
as
to
call
them
Godly
,
or
wise
or
honest
)
then
it
is
the
greatest
snare
that
the
Devil
hath
to
lay
.
O
just
and
Dreadful
God!
did
I
think
one
day
that
those
that
I
was
then
praying
with
,
and
rejoycing
with
,
and
that
went
up
with
me
to
the
house
of
God
in
familiarity
,
would
this
day
be
blasphemers
of
thy
sacred
Name
?
and
deny
the
Lord
that
bought
them
?
and
deride
thy
holy
word
as
a
fable
?
and
give
up
themselves
to
the
present
pleasures
of
sin
,
because
they
Believe
not
thy
promised
Glory
!
Righteous
and
Merciful
God!
that
hast
preserved
the
humble
from
this
Condemnation
!
and
hast
permitted
only
the
Proud
and
Sensual
Professors
to
fall
into
it
!
and
hast
given
them
over
to
Hellish
Conversations
according
to
the
nature
of
their
Hellish
opinions
!
that
they
might
be
rather
a
terror
to
others
then
a
snare
!
I
call
their
Doctrine
and
Practice
Hellish
,
from
its
Original
,
because
it
comes
from
the
Father
of
Lyes
:
but
not
that
there
is
any
such
opinion
or
practice
in
Hell
.
He
that
tempts
others
to
Deny
the
Godhead
,
the
Christian
faith
,
the
Scripture
,
the
Life
to
come
,
doth
no
whit
doubt
of
any
one
of
them
himself
,
but
believes
and
Trembles
.
O
fearful
blindness
of
the
professors
of
Religion
,
that
wil
hear
,
if
not
receive
these
Blasphemies
from
the
mouth
of
an
Apostate
Professor
,
which
they
would
abhor
if
it
came
immediately
from
the
Devil
himself
.
With
what
sad
complaints
and
trembling
do
poor
sinners
cry
out
(
and
not
without
Cause
)
O
I
am
haunted
with
such
Blaspemous
temptations
,
that
I
am
afraid
lest
God
should
suddenly
destroy
me
,
that
ever
such
thoughts
should
come
into
my
heart
:
But
if
an
Instrument
of
the
Devil
come
and
plead
against
the
Scripture
or
the
Life
to
come
,
or
Christ
himself
,
they
will
hear
him
with
less
detestation
.
The
Devil
knows
that
familiarity
will
cause
us
to
take
that
from
a
man
,
which
we
would
abhor
from
the
Devil
himself
immediately
.
I
intend
not
to
give
you
now
a
particular
preservative
against
each
of
these
Temptations
:
Only
let
me
tell
you
,
that
this
is
the
direct
way
to
Infidelity
,
Apostacy
,
and
the
sin
against
the
Holy
Ghost
:
and
if
by
any
Seducers
the
Devil
do
overcome
you
herein
,
you
are
lost
for
ever
,
and
there
will
be
no
more
sacrifice
for
your
sin
,
but
a
fearful
expectation
of
judgment
,
and
that
fire
which
shal
devour
the
adversaries
of
Christ
.
DOUBT
XVIII
.
I
Have
so
great
fears
of
Death
,
and
unwillingness
to
be
with
God
,
that
I
am
afraid
I
have
no
Grace
:
for
if
I
had
Pauls
spirit
,
I
should
be
able
to
say
with
him
,
I
desire
to
depart
and
to
be
with
Christ
:
Whereas
now
no
news
would
be
to
me
more
unwelcome
.
ANSWER
.
THere
is
a
loathness
to
Dye
that
comes
from
a
Desire
to
do
God
more
service
;
and
another
that
comes
from
an
Apprehension
of
unreadiness
,
when
we
would
fain
have
more
Assurance
of
Salvation
first
:
or
would
be
fitter
to
meet
our
Lord
.
Blame
not
a
man
to
be
somewhat
backward
,
that
knows
it
must
go
with
him
for
ever
in
Heaven
or
Hell
according
as
he
is
found
at
death
.
But
these
two
be
not
so
much
a
loathness
to
Dye
,
as
a
loathness
to
Dye
now
,
at
this
time
.
3.
There
is
also
in
all
men
living
,
Good
and
bad
,
a
natural
abhorrence
and
fear
of
death
.
God
hath
put
this
into
mans
nature
(
even
in
I●nocency
)
to
be
his
great
means
of
Governing
the
World
.
No
man
would
live
in
ord●●
or
be
kept
in
obedience
,
but
for
this
.
He
that
cares
not
for
his
own
Life
,
is
Master
of
anothers
.
Grace
doth
not
root
out
this
abhorrency
of
Death
,
no
more
then
it
unmanneth
us
:
Onely
it
restrains
it
from
excess
,
and
so
far
overcometh
the
violence
of
the
Passion
,
by
the
apprehensions
of
a
better
life
beyond
death
,
that
a
Believer
may
the
more
quietly
and
willingly
submit
to
it
.
Paul
himself
desireth
not
Death
,
but
the
Life
which
followeth
it
;
He
desireth
to
depart
,
and
to
be
with
Christ
:
that
is
,
He
had
rather
be
in
Heaven
then
on
earth
,
and
therefore
he
is
contented
to
submit
to
the
penal
sharp
passage
.
God
doth
not
command
you
to
Desire
death
it self
;
nor
forbid
you
fearing
it
as
an
evil
to
nature
and
a
punishment
of
sin
:
Only
he
requireth
you
to
Desire
the
Blessedness
to
be
enjoyed
after
Death
,
and
that
so
earnestly
as
may
make
Death
it self
the
easier
to
you
.
Thank
God
,
if
the
fear
of
death
be
somewhat
abated
in
you
,
though
it
be
not
sweetned
.
Men
may
pretend
what
they
please
,
but
nature
will
abhor
death
as
long
as
its
nature
,
and
as
long
as
man
is
man
:
else
temporal
death
had
been
no
punishment
to
Adam
,
if
his
Innocent
nature
had
not
abhor'd
it
▪
it
was
an
evil
to
it
.
Tell
me
but
this
:
If
Death
did
not
stand
in
your
way
to
Heaven
,
but
that
you
could
travel
to
Heaven
as
easily
as
to
London
,
would
not
you
rather
go
thither
,
and
be
with
Christ
,
then
stay
in
sin
and
vanity
here
on
earth
,
so
be
it
you
were
certain
to
be
with
Christ
?
If
you
can
say
Yea
to
this
,
then
it
is
apparent
that
your
loathness
to
dye
is
either
from
the
uncertainty
of
your
salvation
,
or
from
the
natural
averseness
to
a
dissolution
,
or
both
;
and
not
from
an
unwillingness
to
be
with
Christ
,
or
a
preferring
the
vanities
of
this
world
before
the
Blessedness
of
that
to
come
.
Lastly
,
it
may
be
God
may
lay
that
affliction
on
you
,
or
use
some
other
necessary
means
with
you
,
yet
before
you
dye
,
that
may
make
you
willinger
then
now
you
are
.
DOUBT
XIX
.
GOd
layeth
upon
me
such
heavy
Afflictions
,
that
I
cannot
believe
he
Loves
me
:
He
writteth
bitter
things
against
me
,
and
taketh
me
for
his
enemy
:
I
am
afflicted
in
my
health
,
in
my
name
,
in
my
children
,
and
nearest
friends
,
and
in
my
state
:
I
live
in
continual
poverty
,
or
pinching
distress
of
one
kinde
or
other
:
yea
my
very
soul
is
filled
with
his
terorrs
,
and
night
and
day
is
his
hand
heavy
upon
me
.
ANSWER
.
I
Have
said
enough
to
this
before
:
Nor
do
I
think
it
needful
to
say
any
more
,
when
the
Holy
Ghost
hath
said
so
much
:
but
only
to
desire
you
to
read
what
he
hath
written
in
Heb.
12.
and
Job
throughout
:
and
Psal.
37.
and
73.
and
divers
others
.
The
next
doubt
is
contrary
.
DOUBT
.
XX.
I
Read
in
Scripture
that
through
many
tribulations
we
must
enter
into
heaven
;
and
that
all
that
will
live
Godly
in
Christ
Jesus
must
suffer
persecution
:
and
that
he
that
taketh
not
up
his
Cross
,
and
so
followeth
Christ
,
cannot
be
his
Disciple
:
and
that
if
we
are
not
corrected
,
we
are
bastards
,
and
not
sons
:
But
I
never
had
any
Affliction
from
God
,
but
have
lived
in
constant
prosperity
to
this
day
.
Christ
saith
,
Wo
to
you
,
when
all
men
speak
well
of
you
:
:
but
all
men
for
ought
I
know
speak
well
of
me
:
and
therefore
I
doubt
of
my
sincerity
.
ANSWER
.
I
Would
not
have
mentioned
this
Doubt
,
but
that
I
was
so
foolish
as
to
be
troubled
with
it
my self
:
and
perhaps
some
others
may
be
as
foolish
as
I
:
though
I
think
but
few
in
these
times
;
our
great
friends
have
Done
so
much
to
Resolve
them
more
effectually
then
words
could
have
done
.
1.
Some
of
those
Texts
speak
onely
of
mans
duty
of
bearing
persecution
and
tribulation
,
when
God
lays
it
on
us
,
rather
then
of
the
Event
,
that
it
shall
certainly
come
.
2.
Yet
I
think
it
ordinarily
certain
and
to
be
expected
as
to
the
Event
:
Doubtless
Tribulation
is
Gods
common
road
to
Heaven
:
Every
ignorant
person
is
so
well
ware
of
this
,
that
they
delude
themselves
in
their
sufferings
,
saying
,
That
God
hath
given
them
their
punishment
in
this
life
,
and
therefore
they
hope
he
will
not
punish
them
in
another
.
If
any
soul
be
so
silly
as
to
fear
and
doubt
,
for
want
of
Affliction
;
if
none
else
will
do
the
Cure
,
let
them
but
follow
my
Counsel
,
and
I
dare
warrant
them
for
this
,
and
I
will
advise
them
to
nothing
but
what
is
honest
,
yea
and
necessary
,
and
what
I
have
tried
effectually
upon
my self
:
and
I
can
assure
you
,
it
cured
me
,
and
I
can
give
it
a
Probatum
est
.
And
first
,
see
that
you
be
faithful
in
your
Duty
to
all
sinners
within
your
reach
;
be
they
great
or
small
,
Gentlemen
or
Beggars
,
do
your
duty
in
Reproving
them
meekly
and
lovingly
,
yet
plainly
and
seriously
,
telling
them
of
the
danger
of
Gods
everlasting
wrath
;
and
when
you
find
them
obstinate
,
tell
the
Church-Officers
of
them
,
that
they
may
do
their
duty
;
and
if
yet
they
are
unreformed
,
they
may
be
excluded
from
the
Churches
Communion
,
and
all
Christian
familiarity
.
Try
this
course
a
while
,
and
if
you
meet
with
no
Afflictions
,
and
get
no
more
fists
about
your
ears
then
your
own
,
nor
more
tongues
against
you
then
formerly
,
tell
me
I
am
mistaken
.
Men
basely
bawk
and
shun
almost
all
the
displeasing
ungrateful
work
of
Christianity
of
purpose
,
lest
they
should
have
sufferings
in
the
flesh
,
and
then
they
doubt
of
their
sincerity
for
want
of
sufferings
.
My
second
Advice
is
,
Do
but
stay
a
while
in
Patience
(
but
prepare
your
Patience
for
a
sharper
encounter
)
and
do
not
tye
God
to
your
time
.
He
hath
not
told
you
when
your
Afflictions
shall
come
:
If
he
deal
easier
with
you
then
others
,
and
give
you
a
longer
time
to
prepare
for
them
,
be
not
you
offended
at
that
,
and
do
not
quarrel
with
your
mercies
.
It
is
about
seventeen
years
since
I
was
troubled
with
this
Doubt
,
thinking
I
was
no
son
,
because
I
was
not
afflicted
;
and
I
think
I
have
had
few
days
without
pain
for
this
sixteen
years
since
together
,
nor
but
few
hours
,
if
any
one
,
for
this
six
or
seven
years
:
And
thus
my
scruple
is
removed
.
And
if
yet
any
be
troubled
with
this
Doubt
,
if
the
Churches
and
Common
trouble
be
any
trouble
to
them
,
shall
I
be
bold
to
tell
them
my
thoughts
?
(
onely
understand
,
that
I
pretend
not
to
Prophesy
,
but
to
Conjecture
at
Effects
by
the
position
of
their
Moral
Causes
.
)
I
think
that
the
Righteous
King
of
Saints
is
even
now
,
for
our
over-admiring
rash
zeal
,
and
high
profession
,
making
for
England
so
heavy
an
Affliction
and
sharp
a
scourge
,
to
be
inflicted
by
seduced
,
proud
,
self-conceited
Professours
,
as
neither
we
nor
our
Fathers
did
ever
yet
bear
:
Except
it
should
prove
the
merciful
intent
of
our
Father
,
onely
to
suffer
them
to
ripen
for
their
own
destruction
,
to
be
a
standing
Monument
for
the
effectual
warning
of
all
after-ages
of
the
Church
,
Whether
pride
and
heady
Zeal
may
bring
Professors
of
holiness
;
And
when
they
are
full
ripe
,
to
do
by
them
as
at
Munster
and
in
New-England
,
that
they
may
go
no
further
,
but
their
folly
may
be
known
to
all
:
Amen
.
I
have
told
you
of
my
thoughts
of
this
long
ago
in
my
Book
of
Baptism
.
ALL
these
Doubts
I
have
here
answered
,
that
you
may
see
how
necessary
it
is
that
in
all
your
troubles
you
be
sure
to
distinguish
between
Matter
of
Doubting
,
and
Matter
of
Humiliation
.
Alas
,
what
soul
is
so
holy
on
the
Earth
,
but
must
daily
say
,
Forgive
as
our
trespasses
?
and
cry
out
with
Paul
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
But
at
the
same
time
we
may
thank
God
through
our
Lord
Jesus
Christ
.
If
every
sin
should
make
us
Doubt
,
we
should
do
nothing
but
doubt
.
I
know
you
may
easily
tell
a
long
and
a
sad
story
of
your
sins
,
how
you
are
troubled
with
this
and
that
,
and
many
a
distemper
,
and
weak
and
wanting
in
every
Grace
and
Duty
,
and
have
committed
many
sins
:
But
doth
it
follow
that
therefore
you
have
no
true
Grace
?
Learn
therefore
to
be
Humbled
for
every
sin
,
but
not
to
Doubt
of
your
sincerity
and
salvation
for
every
sin
.
DIRECTION
XXX
.
30.
Whatsoever
New
Doubtings
do
arise
in
your
soul
,
see
that
you
carefully
discern
whether
they
are
such
as
must
be
resolved
from
the
Consideration
of
General
Grace
,
or
of
Special
Grace
:
And
especially
be
sure
of
this
,
that
when
you
want
or
lose
your
Certainty
of
sincerity
and
salvation
,
you
have
presently
recourse
to
the
Probability
of
it
,
and
lose
not
the
Comforts
of
that
:
Or
if
you
should
lose
the
sight
of
a
Probability
of
Special
Grace
,
yet
see
that
you
have
recourse
at
the
utmost
to
General
Grace
,
and
never
let
go
the
Comforts
of
that
at
the
worst
.
THis
Rule
is
of
unspeakable
Necessity
and
use
for
your
Peace
and
Comfort
.
Here
are
three
several
Degrees
of
the
Grounds
of
Comfort
.
It
is
exceeding
weakness
for
a
man
that
is
beaten
from
one
of
these
holds
,
therefore
to
let
go
the
other
too
:
and
because
he
cannot
have
the
highest
Degree
,
therefore
to
conclude
that
he
hath
none
at
all
.
I
beseech
you
in
all
your
Doubtings
and
Complainings
still
Remember
the
two
Rules
here
laid
down
.
1.
All
Doubts
arise
not
from
the
same
Cause
,
and
therefore
must
not
have
the
same
Cure
.
Let
the
first
thing
which
you
do
upon
every
doubt
,
be
this
:
To
consider
Whether
it
come
from
the
Vnbelieving
or
low
Apprehensions
of
the
General
Grounds
of
Comfort
,
or
from
the
want
of
evidence
of
special
Grace
?
For
that
which
is
a
fit
Remedy
for
one
of
these
,
will
do
little
for
the
cure
of
the
other
.
2.
If
your
Doubting
be
onely
Whether
you
be
sincere
in
Beli●ving
,
Loving
,
Hoping
,
Repenting
and
Obeying
?
then
it
will
not
answer
this
Doubt
,
though
you
discern
never
so
much
of
Gods
Merciful
Nature
,
or
Christs
Gracious
Office
,
or
the
Universal
sufficiency
of
his
Death
and
Satisfaction
,
or
the
freeness
and
extent
of
the
Promise
of
Pardon
.
For
I
profess
considerately
,
that
I
do
not
know
in
all
the
Body
of
Popery
concerning
Merits
,
Justification
,
Humane
Satisfactions
,
Assurance
or
any
other
point
about
Grace
,
for
which
we
unchurch
them
,
that
they
erre
half
so
dangerously
,
as
Saltmarsh
and
such
Antinomians
do
in
this
one
point
,
when
they
say
,
That
Christ
hath
Repented
and
Believed
for
us
;
meaning
▪
it
of
that
Faith
and
Repentance
which
he
hath
made
the
Conditions
of
our
salvation
:
and
that
We
must
no
more
question
our
own
faith
,
then
we
must
question
Christ
the
Object
of
it
.
It
will
be
no
saving
Plea
at
the
day
of
Judgement
to
say
,
Though
I
Repented
not
,
and
Believed
not
,
yet
Christ
dyed
for
me
,
or
God
is
merciful
,
or
Christ
Repented
and
Believed
for
me
,
or
God
made
me
a
free
Promise
and
Gift
of
salvation
,
if
I
would
Repent
and
Believe
.
What
Comfort
would
such
an
Answer
give
them
?
And
therefore
doubtless
it
will
not
serve
now
to
quiet
any
knowing
Christian
against
those
Doubts
that
arise
from
the
want
of
particular
evidence
of
special
Grace
:
though
in
their
own
place
,
the
General
Grounds
of
Comfort
are
of
Absolute
Necessity
thereto
.
2.
On
the
other
side
,
if
your
Doubts
arise
from
any
Defect
in
your
Apprehensions
of
General
Grace
;
it
is
not
your
looking
after
Marks
in
your self
that
is
the
way
to
Resolve
them
.
I
told
you
in
the
beginning
,
that
the
General
Grounds
of
Comfort
lie
in
four
particulars
(
that
square
Foundation
which
will
bear
up
all
the
Faith
of
the
Saints
.
)
First
,
Gods
merciful
and
unconceivably
Good
and
Gracious
Nature
,
and
his
Love
to
mankind
.
Secondly
,
the
Gracious
Nature
of
the
Mediatour
God
and
Man
,
with
his
most
Gracious
undertaken
Office
of
Saving
and
Reconciling
.
Thirdly
,
the
sufficiency
of
Christs
Death
and
satisfaction
for
all
the
world
,
to
save
them
if
they
will
Accept
him
and
his
Grace
:
I
put
it
in
terms
beyond
dispute
,
because
I
would
not
build
up
Believers
Comforts
on
points
which
godly
Divines
do
contradict
(
as
little
as
may
be
:
)
Yet
I
am
past
all
Doubt
my self
,
that
Christ
did
actually
make
satisfaction
to
Gods
Justice
for
All
;
and
that
no
man
perisheth
for
want
of
an
Expiatory
sacrifice
,
but
for
want
of
faith
to
believe
and
apply
it
,
or
for
want
of
Repentance
,
and
yielding
to
Recovering
Grace
.
The
fourth
is
,
The
Universal
Grant
of
pardon
,
and
Right
to
salvation
,
on
Condition
of
Faith
and
Repentance
.
If
your
Doubt
arise
from
the
Ignorance
or
overlooking
of
any
of
these
,
to
these
must
you
have
recourse
for
your
Cure
.
Where
Note
,
that
all
those
Doubts
which
come
from
the
greatness
of
your
sin
,
as
such
that
you
think
will
not
therefore
be
forgiven
,
or
that
come
from
the
sense
of
Unworthiness
,
(
in
a
Legal
sense
)
or
want
of
Merit
in
your self
,
and
all
your
Doubts
whether
God
be
willing
to
accept
and
forgive
you
,
though
you
should
Repent
and
believe
;
or
whether
any
sacrifice
was
offered
by
Christ
for
your
sins
;
I
say
,
all
these
come
from
your
Ignorance
or
Unbelief
of
some
or
all
of
the
four
General
Grounds
here
mentioned
;
and
from
them
must
be
cured
.
Note
also
in
a
special
manner
,
That
there
is
a
great
difference
between
these
four
General
Grounds
,
and
your
particular
Evidences
in
point
of
Certainty
:
For
these
four
Corner-stones
are
fast
founded
beyond
all
possibility
of
Removal
;
so
that
they
are
always
of
as
undoubted
Certainty
as
that
the
Heaven
is
over
your
head
;
and
they
are
immutable
;
still
the
same
.
These
you
are
commanded
strictly
to
Believe
with
a
Divine
Faith
,
as
being
the
clearly
revealed
Truths
of
God
;
and
if
you
should
not
Believe
them
,
yet
they
remain
firm
and
true
,
and
your
unbelief
should
not
make
voyd
the
Universal
promise
and
Grace
of
God
.
But
your
own
Evidences
of
special
Grace
,
are
not
so
Certain
,
so
Clear
,
or
so
Immutable
;
nor
are
you
bound
to
Believe
them
,
but
to
search
after
them
that
you
may
know
them
:
You
are
not
bound
by
any
Word
of
God
strictly
to
Believe
that
you
do
Believe
,
or
Repent
,
but
to
try
and
discern
it
.
This
then
is
the
first
part
of
this
Direction
,
That
you
always
discover
whether
your
troubles
arise
from
low
unbelieving
or
ignorant
thoughts
of
Gods
Mercifulness
,
Christs
Gracious
nature
and
office
,
General
Satisfaction
,
or
the
universal
Promise
:
or
whether
they
arise
from
want
of
evidence
of
sincerity
in
your self
?
and
accordingly
in
your
thoughts
apply
the
Remedy
.
The
second
part
of
the
Direction
is
,
that
you
hold
fast
Probabilities
of
Special
Grace
when
you
lose
your
Certainty
,
and
that
you
hold
fast
your
General
Grounds
when
you
lose
both
the
former
.
Never
forget
this
in
any
of
your
Doubts
.
You
say
,
your
faith
and
obedience
have
such
breaches
and
sad
defects
in
them
,
that
you
cannot
be
Certain
that
they
are
sincere
.
Suppose
it
be
so
:
Do
you
see
no
great
Likelyhood
or
hopes
yet
that
they
are
sincere
?
If
you
do
(
as
I
think
many
Christians
easily
may
,
that
yet
receive
not
a
proportionable
comfort
)
remember
that
this
is
no
small
Mercy
,
but
matter
of
great
consolation
.
But
suppose
the
worst
,
that
you
see
no
Grace
in
your self
:
yet
you
cannot
be
sure
you
have
none
:
For
it
may
be
there
,
and
you
not
see
it
.
Yea
suppose
the
worst
,
that
you
were
sure
that
you
had
no
true
▪
Grace
at
all
,
yet
remember
that
you
have
still
abundant
cause
of
Comfort
in
Gods
General
Grace
.
Do
you
think
you
must
needs
Despair
,
or
give
up
all
Hope
and
Comfort
,
or
conclude
your self
irrecoverably
lost
,
because
you
are
Graceless
?
why
be
it
known
to
you
there
is
that
ground
of
Consolation
in
general
Grace
that
may
make
the
hearts
of
the
very
wicked
to
leap
for
joy
.
Do
I
need
to
prove
that
to
you
?
You
know
that
the
Gospel
is
called
Glad
tidings
of
salvation
,
and
the
Preachers
of
it
are
to
tell
those
to
whom
they
preach
it
.
Behold
we
bring
you
tidings
of
great
Joy
,
and
glad
tidings
to
all
People
.
And
you
know
before
the
Gospel
comes
to
men
they
are
miserable
.
If
then
it
be
glad
tidings
and
tidings
of
great
joy
to
all
the
unconverted
where
it
comes
,
why
should
it
not
be
so
to
you
?
and
where
is
your
great
joy
?
If
you
be
Graceless
,
is
it
nothing
to
know
that
God
is
exceeding
merciful
,
slow
to
anger
,
ready
to
forgive
,
pardoning
iniquity
,
transgression
and
sin
?
loving
mankinde
?
Is
it
nothing
to
know
that
the
Lord
hath
brought
Infinite
Mercy
and
Goodness
down
into
humane
flesh
?
and
hath
taken
on
him
the
most
blessed
office
of
Reconciling
,
and
is
become
the
Lamb
of
God
?
Is
it
nothing
to
you
,
that
all
your
sins
have
a
sufficient
Sacrifice
paid
for
them
,
so
that
you
are
certain
not
to
perish
for
want
of
a
Ransom
?
Is
it
nothing
to
you
,
that
God
hath
made
such
an
universal
Grant
of
Pardon
and
Salvation
to
all
that
will
Believe
:
and
that
you
are
not
on
the
terms
of
the
meer
Law
of
Works
,
to
be
judged
for
not
obeying
in
perfection
?
Suppose
you
are
never
so
certainly
Graceless
,
is
it
not
a
Ground
of
unspeakable
Comfort
,
that
you
may
be
certain
that
nothing
can
condemn
you
,
but
a
flat
refusal
or
unwillingness
to
have
Christ
and
his
Salvation
.
This
is
a
certain
truth
,
which
may
comfort
a
man
as
yet
unsanctified
,
that
sin
meerly
as
sin
shall
not
Condemn
him
;
nor
any
thing
in
the
World
,
but
the
final
obstinate
Refusal
of
the
Remedy
,
which
thereby
leaveth
all
other
sin
unpardoned
.
Now
I
would
ask
you
this
Question
in
your
greatest
fears
that
you
are
out
of
Christ
:
Are
you
Willing
to
have
Christ
to
pardon
,
sanctifie
,
guide
and
save
you
?
or
not
?
If
you
are
;
then
you
are
a
true
Believer
,
and
did
not
know
it
.
If
you
are
not
;
if
you
will
but
wait
on
Gods
Word
in
Hearing
and
Reading
,
and
Consider
frequently
and
seriously
of
the
necessity
and
excellency
of
Christ
and
Glory
,
and
the
evil
of
sin
,
&
the
vanity
of
the
world
,
and
wil
but
beg
earnestly
of
God
to
make
you
Willing
,
you
shall
finde
that
God
hath
not
appointed
you
this
means
in
vain
,
&
that
this
way
will
be
more
profitable
then
all
your
complainings
.
See
therefore
when
you
are
at
the
very
lowest
,
that
you
forsake
not
the
Comforts
of
General
Grace
.
And
indeed
those
that
deny
any
General
Grace
or
Redemption
,
Do
leave
poor
Christians
in
a
very
lamentable
Condition
.
For
,
alas
,
Assurance
of
Special
Grace
(
yea
or
a
high
probability
)
is
not
so
common
a
thing
as
meer
Disputers
against
Doubting
have
imagined
.
And
when
a
poor
Christian
is
beaten
from
his
Assurance
(
which
few
have
)
he
hath
nothing
but
Probabilities
:
and
when
he
hath
no
confident
probable
perswasion
of
special
Grace
,
where
is
he
then
?
and
what
hath
he
left
to
support
his
soul
?
I
will
not
so
far
now
meddle
with
that
Controversie
,
as
to
open
further
how
this
opinion
tends
to
leave
most
Christians
in
desperation
,
for
all
the
pretences
it
hath
found
?
and
I
had
done
more
,
but
that
General
Redemption
or
Satisfaction
is
commonly
taught
in
the
maintaining
of
the
General
Sufficiency
of
it
,
though
men
understand
not
how
they
contradict
themselves
.
But
perhaps
you
will
say
,
This
is
cold
comfort
:
for
I
may
as
well
argue
thus
,
Christ
will
damn
sinners
:
I
am
a
sinner
,
therefore
he
will
damn
me
:
as
to
argue
thus
,
Christ
will
save
sinners
:
I
am
a
Sinner
:
therefore
he
will
save
me
.
I
answer
:
There
is
no
shew
of
soundness
in
either
of
these
Arguments
.
It
is
not
a
certainty
that
Christ
will
save
you
,
that
can
be
gathered
from
General
Grace
alone
:
that
must
be
had
from
assurance
of
of
special
Grace
superadded
to
the
General
.
But
a
conditional
certainty
you
may
have
from
General
Grace
onely
:
and
thus
you
may
soundly
and
infallibly
argue
,
God
hath
made
a
Grant
to
every
sinful
man
,
of
Pardon
and
salvation
through
Christs
Sacrifice
,
if
they
will
but
Repent
and
Believe
in
Christ
:
but
I
am
a
sinful
man
,
therefore
God
hath
made
this
Grant
of
Pardon
and
Salvation
to
me
.
DIRECTION
XXXI
.
If
God
do
bless
you
with
an
able
,
faithful
,
prudent
,
judicious
Pastor
,
take
him
for
your
Guide
under
Christ
in
the
way
to
Salvation
;
and
open
to
him
your
Case
and
desire
his
advice
in
all
your
extraordinary
pressing
necessities
,
where
you
have
found
the
advice
of
other
godly
friends
to
be
insufficient
:
And
this
not
once
or
twice
only
,
but
as
often
as
such
pressing
necessities
shall
return
.
Or
if
your
own
Pastor
be
more
defective
for
such
a
work
,
make
use
of
some
other
Minister
of
Christ
,
who
is
more
meet
.
HEre
I
have
these
several
things
to
open
to
you
.
1.
That
it
is
your
Duty
to
seek
this
Direction
from
the
Guides
of
the
Church
.
2.
When
and
in
what
cases
you
should
do
this
.
3.
To
what
end
,
and
how
far
.
4.
What
Ministers
they
be
that
you
should
choose
thereto
.
5.
In
what
manner
you
must
open
your
Case
,
that
you
may
receive
satisfaction
.
1.
The
first
hath
two
parts
.
1.
That
you
must
open
your
Case
.
2.
And
that
to
your
Pastor
.
1.
The
Devil
hath
great
advantage
while
you
keep
his
Counsel
:
Two
are
better
then
one
;
for
if
one
of
them
fall
he
hath
another
to
help
him
.
It
is
dangerous
Resisting
such
an
enemy
alone
.
An
uniting
of
forces
oft
procureth
victory
.
God
giveth
others
knowledge
,
prudence
,
and
other
gifts
for
our
good
:
that
so
every
member
of
the
body
may
have
need
of
another
,
and
each
be
useful
to
the
other
.
An
Independency
of
Christian
upon
Christian
,
is
most
unchristian
:
much
more
of
people
on
their
Guides
.
It
ceaseth
to
be
a
Member
,
which
is
separated
from
the
body
:
and
to
make
no
use
of
the
body
or
fellow
members
,
is
next
to
separation
from
them
.
Sometime
bashfulness
is
the
cause
,
sometimes
self-confidence
(
a
far
worse
cause
;
)
but
whatever
is
the
cause
of
Christians
smothering
their
Doubts
,
the
effects
are
oft
sad
.
The
disease
is
oft
gone
so
far
,
that
the
Cure
is
very
difficult
,
before
some
bashful
or
proud
or
tender
Patients
will
open
their
disease
.
The
very
opening
of
a
mans
grief
to
a
faithful
friend
,
doth
oft
ease
the
heart
of
it self
.
2.
And
that
this
should
be
done
to
your
Pastor
,
I
will
shew
you
further
anon
.
2.
But
you
must
understand
well
when
this
is
your
Duty
.
1.
Not
in
every
small
infirmity
,
which
accompanies
Christians
in
their
daily
most
watchful
Conversation
:
Nor
yet
in
every
lesser
Doubt
,
which
may
be
otherways
resolved
.
It
is
a
folly
and
a
wrong
to
Physitians
to
run
to
them
for
every
cut
finger
or
prick
with
a
pin
.
Every
neighbour
can
help
you
in
this
.
2.
Nor
except
it
be
a
weighty
case
indeed
,
go
not
first
to
a
Minister
.
But
first
study
the
case
your self
,
and
seek
Gods
direction
:
If
that
will
not
serve
,
open
your
case
to
your
nearest
bosom
friend
that
is
godly
and
judicious
.
And
in
these
two
cases
always
go
to
your
Pastor
:
1.
In
case
privater
means
can
do
you
no
Good
:
then
God
calls
you
to
seek
further
.
If
a
cut
finger
so
fester
that
ordinary
means
will
not
cure
it
,
you
must
go
to
the
Physician
.
2.
If
the
case
be
weighty
and
dangerous
:
For
then
none
but
the
more
prudent
advice
is
to
be
trusted
.
If
you
be
struck
with
a
dangerous
disease
,
I
would
not
have
you
delay
so
long
,
nor
wrong
your self
so
much
as
to
stay
while
you
tamper
with
every
womans
medicine
,
but
go
presently
to
the
Physician
.
So
if
you
either
fall
into
any
grievous
sin
,
or
any
terrible
pangs
of
Conscience
,
or
any
great
streights
and
difficulties
about
matters
of
Doctrine
or
Practice
,
go
presently
to
your
Pastour
for
advice
.
The
Devil
,
and
Pride
,
and
Bashfulness
will
do
their
utmost
to
hinder
you
;
but
see
that
they
prevail
not
.
3.
Next
consider
to
what
End
you
must
do
this
.
Not
1.
either
to
expect
that
a
Minister
can
of
himself
create
Peace
in
you
:
or
that
all
your
Doubts
should
vanish
as
soon
as
ever
you
have
opened
your
mind
.
Onely
the
great
Peacemaker
,
the
Prince
of
Peace
,
can
create
Peace
in
you
:
Ascribe
not
to
any
the
office
of
the
Holy
Ghost
,
to
be
your
effectual
Comforter
.
To
expect
more
from
man
then
belongs
to
man
,
is
the
way
to
receive
nothing
from
him
,
but
to
cause
God
to
blast
to
you
the
best
endeavours
.
2.
Nor
must
you
resolve
to
take
all
meerly
from
the
word
of
your
Pastour
,
as
if
he
were
Infallible
:
Nor
absolutely
to
Judge
of
your self
as
he
Judgeth
.
For
he
may
be
too
rigorous
,
or
more
commonly
too
charitable
in
his
opinion
of
you
:
There
may
be
much
of
your
disposition
and
conversation
unknown
to
him
,
which
may
hinder
his
right
Judging
.
But
1.
You
must
use
your
Pastour
as
the
ordained
Instrument
&
Messenger
of
the
Lord
Jesus
&
his
Spirit
,
appointed
to
speak
a
word
in
season
to
the
weary
,
and
to
shew
to
man
his
Righteousness
,
and
to
strengthen
the
weak
hands
and
feeble
knees
,
yea
and
more
,
to
bind
and
loose
on
Earth
,
as
Christ
doth
bind
and
loose
in
Heaven
.
As
Christ
and
his
Spirit
do
onely
save
in
the
principal
place
,
and
yet
Ministers
save
souls
in
subordination
to
them
as
his
Instruments
.
Act.
26.17
,
18.
1
Tim.
4.15
,
16.
Jam.
5.20
.
So
Christ
and
the
Spirit
are
as
Principal
Causes
the
onely
Comforters
:
but
his
Ministers
are
Comforters
under
him
.
2.
And
that
which
you
must
expect
from
them
is
these
two
things
.
1.
You
must
expect
those
fuller
discoveries
of
Gods
Will
,
then
you
are
able
to
make
your self
,
by
which
you
may
have
assurance
of
your
duty
to
God
,
and
of
the
sense
of
Scripture
,
which
expresseth
how
God
will
deal
with
you
:
That
so
a
clearer
discovery
of
Gods
mind
may
Resolve
your
Doubts
.
2.
In
the
mean
time
till
you
can
come
to
a
full
Resolution
,
you
may
and
must
somewhat
stay
your self
on
the
very
Judgement
of
your
Pastour
:
Not
as
Infallible
;
but
as
a
discovery
of
the
Probability
of
your
Good
or
bad
estate
:
and
so
of
your
duty
also
.
Though
you
will
not
renounce
your
own
understanding
,
and
believe
any
man
when
you
know
he
is
deceived
,
or
would
deceive
you
,
yet
you
will
so
far
suspect
your
own
reason
,
and
value
anothers
,
as
to
have
a
special
regard
to
every
mans
Judgement
in
his
own
Profession
.
If
the
Physician
tell
you
that
your
disease
is
not
dangerous
,
or
the
Lawyer
that
your
Cause
is
good
,
it
will
more
Comfort
you
then
if
another
man
should
say
as
much
.
It
may
much
stay
your
heart
till
you
can
reach
to
clear
Evidences
and
Assurance
,
to
have
a
Pastor
that
is
well
acquainted
with
you
,
and
is
faithful
and
Judicious
to
tell
you
that
he
verily
thinks
that
you
are
in
a
safe
Condition
.
3.
But
the
chief
use
of
his
Advice
is
,
not
so
much
to
tell
you
what
he
thinks
of
you
,
as
to
give
you
Directions
how
you
may
Judge
of
your self
,
and
come
out
of
your
trouble
:
Besides
the
benefit
of
his
Prayers
to
God
for
you
.
4.
Next
let
me
tell
you
what
men
you
must
choose
to
open
your
mind
to
:
And
they
must
be
,
1.
Men
of
Judgement
and
Knowledge
,
and
not
the
Ignorant
,
be
they
never
so
honest
:
Else
they
may
deceive
you
,
not
knowing
what
they
do
:
either
for
want
of
understanding
the
Scripture
,
and
the
nature
of
Grace
and
Sin
;
or
for
want
of
skill
to
deal
with
both
weak
Consciences
,
and
deep
deceitful
hearts
.
2.
They
must
be
truly
fearing
God
,
and
of
experience
in
this
great
work
.
For
a
Troubled
soul
is
seldom
well
resolved
and
comforted
meerly
out
of
a
Book
;
but
from
the
Book
and
Experience
both
together
.
Carnal
or
formal
men
will
but
make
a
Jest
at
the
Doubts
of
a
Troubled
Christian
;
or
at
least
will
give
you
such
formal
Remedies
as
will
prove
no
Cure
:
Either
they
will
perswade
you
,
as
the
Antinomians
do
,
that
you
should
trust
God
with
your
soul
,
and
never
Question
your
Faith
:
Or
that
you
do
ill
to
trouble
your self
about
such
things
:
Or
they
will
direct
you
onely
to
the
Comforts
of
General
Grace
,
and
tell
you
onely
that
God
is
Merciful
,
and
Christ
dyed
for
sinners
:
which
are
the
necessary
Foundations
of
our
Peace
;
but
will
not
answer
particular
Doubts
of
our
own
sincerity
and
of
our
Interest
in
Christ
:
Or
else
they
will
make
you
believe
that
Holiness
of
heart
and
life
(
which
is
the
thing
you
look
after
)
is
it
that
troubleth
you
and
breeds
all
your
scruples
:
Or
else
with
the
Papists
,
they
will
send
you
to
your
Merits
for
Comfort
;
or
to
some
Vindictive
Penance
in
Fastings
,
Pilgrimages
,
or
the
like
;
or
to
some
Saint
departed
,
or
Angel
,
or
to
the
Pardons
or
Indulgencies
of
the
Pope
:
or
to
a
certain
,
formal
,
carnal
Devotion
,
to
make
God
amends
.
3.
They
must
be
men
of
downright
Faithfulness
,
that
will
deal
plainly
and
freely
,
though
not
cruelly
:
and
not
like
those
tender
Surgeons
that
will
leave
the
Cure
undone
for
fear
of
hurting
:
Meddle
not
with
men-pleasers
and
daubers
,
that
will
presently
speak
Comfort
to
you
as
Confidently
as
if
they
had
known
you
twenty
years
,
when
perhaps
they
know
little
of
your
heart
or
Case
.
Deal
not
with
such
as
resolve
to
humour
you
.
4.
They
must
be
men
of
fidelity
,
and
well
tryed
to
be
such
,
that
you
may
trust
them
with
those
secrets
which
you
are
called
to
Reveal
.
5.
They
must
be
men
of
great
stayedness
and
wisdom
,
that
they
may
neither
rashly
pass
their
Judgement
,
nor
set
you
upon
unsound
,
unwarrantable
or
dangerous
Courses
.
6.
It
is
suspicious
if
they
be
men
that
are
so
Impudent
as
to
draw
out
your
secrets
,
and
scrue
themselves
deeper
into
your
privatest
thoughts
and
ways
then
is
meet
:
Yet
a
compassionate
Minister
,
when
he
seeth
that
poor
Christians
do
endanger
themselves
by
keeping
secret
their
Troubles
,
or
else
that
they
hazard
themselves
by
hiding
the
greatest
of
their
sins
,
like
Achan
,
Saul
,
or
Ananias
and
Saphira
,
and
so
play
the
Hypocrites
;
in
these
Cases
he
may
and
must
urge
them
to
deal
openly
.
7.
Above
all
be
sure
that
those
that
you
seek
advice
of
be
sound
in
the
Faith
,
and
free
from
the
two
desperate
plagues
of
notorious
false
doctrine
,
and
separating
dividing
inclinations
,
that
do
but
hunt
about
to
make
Disciples
to
themselves
.
There
are
two
of
the
former
sort
,
and
three
of
the
latter
,
that
I
would
charge
you
to
take
heed
of
(
and
yet
all
is
but
four
)
1.
Among
those
that
erre
from
the
Faith
(
next
to
Pagans
,
Jews
and
Infidels
,
whether
Ranters
,
Seekers
or
Socinians
,
which
I
think
few
sober
godly
men
are
so
much
in
danger
of
,
because
of
their
extreme
vileness
)
I
would
especially
have
you
avoyd
the
Antinomians
,
being
the
greatest
pretenders
to
the
right
comforting
afflicted
Consciences
in
the
world
:
but
upon
my
certain
knowledge
I
dare
say
they
are
notorious
subverters
of
the
very
nature
of
the
Gospel
,
and
that
free
Grace
which
they
so
much
talk
of
,
and
the
great
dishonorers
of
the
Lord
Jesus
,
whom
they
seem
so
highly
to
extoll
.
They
are
those
Mountebanks
and
Quacksalvers
that
delude
the
world
by
vain
ostentation
,
and
kill
more
then
they
well
Cure
.
2.
Next
to
them
,
take
heed
of
the
Papists
,
who
will
go
to
Rome
,
to
Saints
,
to
Angels
,
to
Merits
,
to
the
most
carnal
delusory
means
for
Comfort
,
when
they
should
go
to
Scripture
and
to
Heaven
for
it
.
And
then
take
heed
that
you
fall
not
into
the
hands
of
separating
dividers
of
Christs
Church
.
The
most
notorious
and
dangerous
of
them
are
of
these
three
sorts
:
1.
The
last
mentioned
,
the
Papists
:
They
are
the
most
notorious
Schismaticks
and
Separatists
that
ever
Gods
Church
did
know
on
Earth
:
For
my
part
,
I
think
their
Schism
is
more
dangerous
and
wicked
then
the
rest
of
their
false
Doctrine
.
The
unmerciful
,
proud
,
self-seeking
wretches
would
like
the
Donatists
,
make
us
believe
that
God
hath
no
true
Church
on
Earth
but
they
:
and
that
all
the
Christians
in
Ethiopia
,
Asia
,
Germany
,
Hungary
,
France
,
England
,
Scotland
,
Ireland
,
Belgia
,
and
the
rest
of
the
World
that
acknowledge
not
their
Pope
of
Rome
to
be
Head
of
all
the
Churches
in
the
World
,
are
none
of
Christs
Churches
,
nor
ever
were
.
Thus
do
they
separate
from
all
the
Churches
on
Earth
,
and
confine
all
Religion
and
Salvation
to
themselves
,
who
so
notoriously
depart
from
Christs
way
of
salvation
.
Indeed
the
extreme
diligence
that
they
use
in
visiting
the
sick
,
and
soliciting
all
men
to
their
Church
and
way
,
is
plainly
to
get
themselves
followers
;
and
they
are
everywhere
more
industrious
to
enlarge
the
Popes
Kingdom
,
then
Christs
.
So
far
are
they
from
studying
the
Unity
of
the
Catholick
Church
which
they
so
much
talk
of
,
that
they
will
admit
none
to
be
of
that
Church
,
nor
to
be
saved
,
but
their
own
party
,
as
if
indeed
the
Pope
had
the
Keys
of
Heaven
.
Indeed
they
are
the
most
impudent
Sectaries
and
Schismaticks
on
Earth
.
2.
The
next
to
them
are
the
Anabaptists
,
whose
Doctrine
is
not
in
it self
so
dangerous
as
their
Schism
and
gathering
Disciples
so
zealously
to
themselves
:
And
so
strange
a
curse
of
God
hath
followed
them
hitherto
,
as
may
deter
any
sober
Christian
from
rash
adventuring
on
their
way
.
Even
now
when
they
are
higher
in
the
world
then
ever
they
were
on
earth
,
yet
do
the
judicious
see
Gods
heavy
judgement
upon
them
,
in
their
Congregations
and
Conversations
.
3.
Lastly
,
meddle
not
with
those
commonly
called
Separatists
;
for
they
will
make
a
prey
of
you
for
the
increase
of
their
party
.
I
do
not
mean
that
you
should
separate
from
these
two
last
,
as
they
do
from
us
,
and
have
nothing
to
do
with
them
,
nor
acknowledge
them
Christians
.
But
seek
not
their
advice
and
make
them
not
of
your
counsel
.
You
will
do
as
one
that
goes
to
a
Physician
that
hath
the
plague
,
to
be
cured
of
a
cut
finger
,
if
you
go
for
your
comfort
to
any
of
these
Seducers
.
But
if
you
have
a
Pastor
that
is
sound
in
the
main
Doctrines
of
Religion
,
and
is
studious
of
the
Unity
and
Peace
of
the
Church
,
such
a
man
you
may
use
,
though
in
many
things
mistaken
;
for
he
will
not
seek
to
make
a
Prey
of
you
by
drawing
you
to
his
party
.
Let
him
be
Lutheran
,
Calvinist
,
Arminian
,
Episcopal
,
Independant
,
or
Presbyterian
,
so
he
be
sound
in
the
main
,
and
free
from
Division
.
Thus
I
have
shewed
you
the
Qualifications
of
these
men
that
you
must
seek
advice
of
.
2.
Let
me
next
adde
this
:
Let
them
be
rather
Pastors
then
private
men
,
if
it
may
be
:
And
rather
your
own
Pastor
then
others
,
if
they
are
fit
.
For
the
first
consider
,
1.
It
is
their
office
to
be
Guides
of
Christs
Disciples
under
him
,
and
to
be
spiritual
Physicians
for
the
curing
of
souls
.
And
experience
telleth
us
(
and
sadly
of
late
)
what
a
curse
followeth
those
that
step
beyond
the
bounds
of
their
calling
by
invading
this
office
;
and
that
God
blesseth
means
to
them
that
keep
within
his
order
,
1
Thess.
5
12
,
13.
Heb.
13.7.17
.
Not
but
that
private
men
may
help
you
in
this
,
as
a
private
neighbour
may
give
you
a
Medicine
to
cure
your
disease
;
but
you
will
not
so
soon
trust
them
in
any
weighty
case
as
you
will
the
Physician
.
2.
Besides
Ministers
have
made
it
the
study
of
their
lives
,
and
therefore
are
liker
to
understand
it
then
others
.
As
for
those
that
think
long
study
no
more
conducible
to
the
knowledge
of
Scriptures
,
then
if
men
studied
not
at
all
,
they
may
as
well
Renounce
Reason
,
and
dispute
for
preheminency
of
beasts
above
men
,
as
renounce
study
which
is
but
the
use
of
Reason
.
But
it
appears
how
considerately
these
men
speak
themselves
,
and
whence
it
comes
,
and
how
much
credit
a
sober-Christian
should
give
them
!
Let
them
read
Psal.
1.2
,
3.
Heb.
5.11
,
12
,
13
,
14.
1
Tim.
4.13
,
14
,
15
,
16.
and
2
Tim.
2.15
.
and
let
them
return
to
their
wits
.
Paul
commands
Timothy
,
though
he
was
from
his
youth
acquainted
with
the
Scriptures
,
Meditate
upon
these
things
:
Give
thy self
Wholly
to
them
,
that
thy
profiting
may
appear
to
all
:
How
much
need
have
we
to
do
so
now
?
3.
Also
Ministers
are
usually
most
experienced
in
this
work
:
And
wisdom
requires
you
no
more
to
trust
your
soul
then
you
would
do
your
body
with
an
unexperienced
man
.
2.
And
if
it
may
be
(
he
being
fit
)
let
it
be
rather
your
own
Pastor
then
another
:
1
Because
it
belongeth
to
his
peculiar
place
and
charge
,
to
Direct
the
souls
of
his
own
Congregation
.
2.
Because
he
is
likelier
to
know
you
,
and
to
fit
his
advice
to
your
estate
,
as
having
better
opportunity
then
others
to
be
acquainted
with
your
conversation
.
5.
Next
consider
,
in
what
manner
you
must
open
your
Grief
,
if
you
would
have
Cure
.
1.
Do
it
as
truly
as
you
can
.
Make
the
matter
neither
better
nor
worse
then
it
is
.
Specially
take
heed
of
dealing
like
Ananias
;
pretending
to
open
all
(
as
he
did
to
Give
all
)
when
you
do
but
open
some
common
infirmities
,
and
hide
all
the
most
disgraceful
distempers
of
your
heart
and
sins
of
your
life
.
The
Vomit
of
Confession
must
work
to
the
bottom
and
fetch
up
that
hidden
sin
,
which
is
it
that
continueth
your
Calamity
.
Read
Mr.
T.
Hooker
in
his
Souls
Preparation
,
concerning
this
Confession
;
who
shews
you
the
danger
of
not
going
to
the
bottom
.
2.
You
must
not
go
to
a
Minister
to
be
cured
meerly
by
Good
words
,
as
Wizards
do
by
charms
;
and
so
think
that
all
is
well
when
he
hath
spoken
comfortably
to
you
:
But
you
must
go
for
Directions
for
your
own
Practice
,
that
so
the
cure
may
be
done
by
liesure
when
you
come
home
.
Truly
most
even
of
the
godly
that
I
have
known
,
do
go
to
a
Minister
for
comfort
,
as
silly
people
go
a
Phys●cian
for
Physick
.
If
the
Physician
could
stroak
them
whole
,
or
give
them
a
penny
worth
of
some
pleasant
stuff
,
that
would
cure
all
in
an
hour
,
then
they
would
praise
him
.
But
alas
,
the
cure
will
not
be
done
1.
Without
cost
.
2.
Nor
without
time
and
patience
.
3.
Nor
without
taking
down
unpleasing
medicines
;
and
so
they
let
all
alone
.
So
you
come
to
a
Minister
for
advice
and
comfort
;
and
you
look
that
his
words
should
comfort
you
before
he
leaves
you
,
or
at
least
,
some
short
small
direction
to
take
home
with
you
:
But
he
tells
you
,
if
you
will
be
cured
you
must
more
Resolve
against
that
disquieting
Corruption
and
Passion
;
you
must
more
meekly
submit
to
Reproof
:
you
must
walk
more
watchfully
and
conscionably
with
God
and
men
;
and
then
you
must
not
give
ear
to
the
Tempter
,
with
many
the
like
;
he
gives
you
,
as
I
have
done
here
,
a
bill
of
thirty
several
Directions
,
and
tells
you
,
you
must
practise
all
these
.
O
this
seems
a
tedious
course
;
You
are
never
the
nearer
comfort
for
Hearing
these
:
it
must
be
by
long
and
diligent
practising
them
.
Is
it
not
a
foolish
Patient
that
will
come
home
from
the
Physitian
,
and
say
,
I
have
heard
all
that
he
said
:
but
I
am
never
the
better
?
So
you
say
,
I
have
heard
all
that
the
Minister
said
,
and
I
have
never
the
more
comfort
.
But
have
you
Done
all
that
he
bid
you
?
and
Taken
all
the
Medicines
that
he
gave
you
?
Alas
,
the
cure
is
most
to
be
done
by
your self
(
under
Christ
)
when
you
come
home
:
The
Minister
is
but
the
Physician
to
direct
you
what
course
to
take
for
the
cure
.
And
then
,
as
silly
People
run
from
one
Physician
to
another
,
hearing
what
all
can
say
,
and
desirous
to
know
what
every
man
thinks
of
them
,
but
throughly
follow
the
advice
of
none
,
but
perhaps
take
one
medicine
from
one
man
,
and
one
from
another
,
and
let
most
even
of
those
lie
by
them
in
the
box
,
and
so
perish
more
certainly
then
if
they
never
medled
with
any
at
all
:
so
do
most
troubled
souls
,
hear
what
one
man
saith
,
and
what
another
saith
,
and
seldom
throughly
follow
the
advice
of
any
:
but
when
one
mans
words
do
not
cure
them
,
they
say
,
This
is
not
the
man
that
God
hath
appointed
to
cure
me
:
And
so
another
,
and
that
is
not
the
man
:
When
they
should
rather
say
,
This
is
not
the
way
,
then
This
is
not
the
man
:
This
lazy
complaining
is
not
it
that
will
do
the
work
;
but
faithful
practising
the
Directions
given
you
.
But
I
know
some
will
say
,
That
it
is
near
to
Popish
Auricular
Confession
which
I
here
perswade
Christians
to
,
and
it
is
to
bring
Christians
under
the
Tyranny
of
the
Priests
again
,
and
make
Them
acquainted
with
all
mens
secrets
,
and
Masters
of
their
Consciences
.
Answ.
1.
To
the
last
,
I
say
,
to
the
railing
Devil
of
this
age
,
no
more
but
,
The
Lord
Rebuke
thee
.
If
any
Minister
have
wicked
ends
,
let
the
God
of
heaven
convert
▪
him
,
or
root
him
out
of
his
Church
,
and
cast
him
among
the
weeds
and
bryers
.
But
is
it
not
the
known
voyce
of
Sensuality
and
Hell
,
to
cast
reproaches
upon
the
way
and
ordinances
of
God
?
who
knoweth
not
that
it
is
the
very
Office
of
the
Ministery
,
to
be
Teachers
and
Guides
to
men
in
matters
of
salvation
?
and
Overseers
of
them
?
and
that
they
watch
for
their
souls
,
as
those
that
must
give
an
account
?
and
the
people
therefore
bound
to
obey
them
?
Heb.
13.7
,
17.
should
not
the
shepherd
know
his
sheep
,
and
their
strayings
and
diseases
?
How
else
shall
he
cure
them
?
should
not
the
Physician
hear
the
Patient
open
all
his
disease
,
yea
study
to
discover
to
the
utmost
every
thing
he
knows
;
and
all
little
enough
to
the
cure
?
A
disease
unknown
is
unlike
to
be
cured
:
and
a
disease
well
known
is
half
cured
.
Mr.
Tho.
Hooker
saith
truly
,
It
is
with
many
people
as
with
some
over-modest
Patients
,
who
having
a
disease
in
some
secret
place
,
they
will
not
for
shame
reveal
it
to
the
Physician
,
till
it
be
past
cure
,
and
then
they
must
lose
their
lives
by
their
modesty
:
So
do
many
by
their
secret
and
more
disgraceful
sins
.
Not
that
every
man
is
bound
to
open
all
his
sins
to
his
Pastor
:
but
those
that
cannot
well
be
otherwise
cured
,
he
must
:
either
if
the
sense
of
the
guilt
cannot
be
removed
,
and
true
Assurance
of
pardon
obtained
:
or
else
,
if
power
against
the
sin
be
not
otherwise
obtained
,
but
that
it
still
prevaileth
:
In
both
these
cases
we
must
go
to
those
that
God
hath
made
our
Directors
and
Guids
:
I
am
confident
many
a
thousand
souls
do
long
strive
against
Anger
,
Lust
,
Flesh-pleasing
.
Worldliness
▪
and
Trouble
of
Conscience
to
little
purpose
,
who
if
they
would
but
have
taken
Gods
way
,
and
sought
out
for
help
,
and
opened
all
their
case
to
their
Minister
,
they
might
have
been
delivered
in
a
good
measure
long
ago
.
2.
And
for
Popish
confession
,
I
detest
it
:
We
would
not
perswade
men
that
there
is
a
necessity
of
confessing
every
sin
to
a
Minister
before
it
can
be
pardoned
.
Nor
do
we
do
it
in
a
perplexed
formality
only
at
one
time
of
the
year
:
nor
in
order
to
Popish
pardons
,
or
Satisfactions
:
But
we
would
have
men
go
for
Physick
to
their
souls
,
as
they
do
for
their
bodies
;
when
they
feel
they
have
need
;
And
let
me
advise
all
Christian
Congregations
to
practise
this
excellent
duty
more
.
See
that
you
knock
oftner
at
your
Pastors
door
,
and
ask
his
advice
in
all
your
pressing
necessities
:
Do
not
let
him
sit
quiet
in
his
study
for
you
:
Make
him
know
by
experience
that
the
tenth
part
of
a
Ministers
labor
is
not
in
the
Pulpit
.
If
your
sins
are
strong
,
and
you
have
wounded
Conscience
deep
,
go
for
his
advice
for
a
safe
cure
:
Many
a
mans
sore
festers
to
damnation
for
want
of
this
:
And
poor
ignorant
and
scandalous
sinners
have
far
more
need
to
do
this
then
troubled
Consciences
.
I
am
confident
,
if
the
people
of
my
Congregation
did
but
do
their
duty
for
the
good
of
their
own
souls
in
private
seeking
advice
of
their
Ministers
and
opening
their
cases
to
them
,
they
would
finde
work
for
ten
Ministers
at
least
:
And
yet
those
two
that
they
have
,
have
more
work
then
they
are
able
to
do
already
.
Especially
Ministers
in
small
Countrey
Congregations
,
might
do
abundance
of
Good
this
way
:
And
their
people
are
much
too
blame
that
they
come
not
oftner
to
them
for
advice
:
This
were
the
way
to
make
Christians
indeed
.
The
Devil
knows
this
,
and
therefore
so
envies
it
,
that
he
never
did
more
against
a
design
in
the
world
:
he
hath
got
the
Maintenance
alienated
that
should
have
maintained
them
,
that
so
they
may
have
but
one
Minister
in
a
Congregation
,
and
then
among
the
greater
Congregations
this
work
is
impossible
for
want
of
Instruments
:
yea
he
is
about
getting
down
the
very
Churches
and
settled
Ministery
,
if
God
will
suffer
him
.
He
setteth
his
Instruments
to
rail
at
Priests
and
Discipline
,
and
to
call
Christs
yoke
Tyranny
;
because
while
the
Garden
is
hedged
in
,
he
is
fain
with
envy
to
look
over
the
hedge
.
What
if
a
man
(
like
those
of
our
times
)
should
come
to
a
Town
that
have
an
Epidemical
Pleurifie
or
Feaver
,
and
say
,
Do
not
run
l●ke
fools
to
these
Physicians
;
they
do
but
cheat
you
,
and
rob
your
purses
,
and
seek
themselves
,
and
seek
to
be
Lords
of
your
lives
.
It
s
possible
some
do
so
:
But
if
by
these
perswasions
the
silly
people
should
lose
their
lives
,
how
well
had
their
new
preacher
befriended
them
?
such
friends
will
those
prove
at
last
to
your
souls
,
that
disswade
you
from
obeying
the
Guidance
and
Discipline
of
your
Overseers
,
and
dare
call
the
Ordinances
of
the
Lord
of
Glory
Tyrannical
,
and
reproach
those
that
Christ
hath
set
over
them
.
England
will
not
have
Christ
by
his
officers
Rule
over
them
;
nor
the
several
Congregations
will
not
obey
him
.
But
he
will
make
them
know
before
many
years
are
past
,
that
they
refused
their
own
mercy
;
and
knew
not
the
things
that
belong
to
their
Peace
;
and
that
he
will
be
master
at
last
in
spight
of
Malice
,
and
the
proudest
of
his
foes
.
If
they
get
by
this
bargain
of
Refusing
Christs
Government
,
and
Despising
his
Ministers
,
and
making
the
Peace
,
Unity
and
Prosperity
of
his
Church
,
and
the
souls
of
men
,
a
Prey
to
their
Proud
misguided
Phansies
and
Passions
,
then
let
them
boast
of
the
bargain
,
when
they
have
tryed
it
.
Only
I
would
intreat
one
thing
of
them
:
Not
to
judge
too
confidently
till
they
have
seen
the
end
.
And
for
all
you
tender
Conscienc'd
Christians
,
whom
by
the
Ministry
the
Lord
hath
begotten
or
confirmed
to
himself
,
as
ever
you
will
shew
your selves
thankful
,
for
so
great
a
mercy
,
as
ever
you
will
hold
that
you
have
got
,
or
grow
to
more
perfection
,
and
attain
that
blessed
Life
to
which
Christ
hath
given
you
his
Ministers
to
conduct
you
,
see
that
you
stick
close
to
a
judicious
,
godly
,
faithful
Ministry
;
And
make
use
of
them
while
you
have
them
.
Have
you
strong
lusts
?
or
deep
wounds
in
conscience
,
or
a
heavy
burthen
of
doubtings
or
distress
?
seek
their
advice
.
God
will
have
his
own
ordinance
and
officers
have
the
chief
instrumental
hand
in
your
cure
.
The
same
means
oft
times
in
another
hand
shall
not
do
it
.
Yet
I
would
have
you
make
use
of
all
able
private
Christians
help
also
.
I
will
tell
you
the
reason
why
our
Ministers
have
not
urged
this
so
much
upon
you
,
nor
so
plainly
acquainted
their
Congregations
with
the
necessity
of
opening
your
case
to
your
Minister
,
and
seeking
his
advice
.
1.
Some
in
opposition
to
Popery
have
gone
too
far
on
the
other
extream
;
perhaps
sinning
as
deeply
in
neglect
,
as
the
Papists
do
in
formal
excess
.
It
is
a
good
sign
that
an
opinion
is
true
,
when
it
is
near
to
errour
.
For
truth
is
the
very
next
step
to
error
.
The
small
thred
of
Truth
,
runs
between
the
close
adjoyning
extreams
of
errour
.
2.
Some
Ministers
knowing
the
exceeding
greatnes
of
the
burthen
,
are
loth
to
put
themselves
upon
it
.
This
one
Work
of
giving
advice
to
all
that
ought
to
come
and
open
their
case
to
us
,
if
our
people
did
but
what
they
ought
do
for
their
own
safety
,
would
it self
in
great
Congregations
,
be
more
then
preaching
every
day
in
the
week
.
What
then
is
all
the
rest
of
the
work
?
And
how
can
one
man
,
yea
or
five
,
do
this
to
five
thousand
souls
?
And
then
when
it
lieth
undone
,
the
malicious
Reproachers
rail
at
the
Ministers
,
and
accuse
the
people
of
unfitness
to
be
Church-members
;
which
howsoever
there
may
be
some
cause
of
,
yet
not
so
much
as
they
suggest
;
and
that
unfitness
would
best
be
cured
by
the
diligence
of
more
Labourers
,
which
they
think
to
cure
by
removing
the
few
that
do
remain
.
3.
Also
some
Ministers
seeing
that
they
have
more
work
then
they
can
do
already
,
think
themselves
uncapable
of
more
,
and
therefore
that
its
vain
to
put
their
people
on
it
,
to
seek
more
.
4.
Some
Ministers
are
over-modest
,
and
and
think
it
to
be
unfit
to
desire
people
to
open
their
secrets
to
them
;
in
confessing
their
sins
and
corrupt
inclinations
,
and
opening
their
wants
:
And
indeed
any
ingenuous
man
will
be
backward
to
pry
into
the
secrets
of
others
.
But
when
God
hath
made
it
our
office
under
Christ
to
be
Physicians
to
the
souls
of
our
People
,
it
is
but
bloody
cruelty
to
connive
at
their
Pride
and
Carnal
Bashfulness
,
or
Hypocritical
Covering
of
their
sins
,
and
to
let
them
dye
of
their
disease
rather
then
we
will
urge
them
to
disclose
it
.
5.
Some
Ministers
are
loth
to
tell
People
of
their
duty
in
this
,
lest
it
should
confirm
the
world
in
their
malicious
conceit
,
that
we
would
be
Masters
of
Mens
Consciences
,
and
would
lord
it
over
them
.
This
is
as
much
folly
and
cruelty
,
as
if
the
Master
and
Pilot
of
the
Ship
should
let
the
Mariners
govern
the
Ship
by
the
Major
Vote
,
and
run
all
on
shelves
,
and
drown
themselves
and
him
,
and
all
for
fear
of
being
thought
Lordly
and
Tyrannical
in
taking
the
Government
of
the
Ship
upon
himself
,
and
telling
the
Mariners
that
it
is
their
duty
to
obey
him
.
6.
Most
godly
Ministers
do
tell
People
in
General
of
the
Necessity
of
such
a
Dependance
on
their
Teachers
,
as
Learners
in
the
School
of
Christ
should
have
on
them
that
are
Ushers
under
him
the
chief
Master
;
and
they
do
gladly
give
advice
to
those
that
do
seek
to
them
:
But
they
do
not
so
particularly
and
plainly
acquaint
People
with
their
duty
in
opening
to
them
the
particular
sores
of
their
souls
.
It
is
also
the
Policy
of
the
Devil
to
make
People
Believe
that
their
Ministers
are
too
stout
,
and
will
not
stoop
to
a
compassionate
hearing
of
their
case
:
especially
if
Ministers
carry
themselves
strangely
at
too
great
a
distance
from
their
People
.
I
would
earnestly
intreat
all
Ministers
therefore
to
be
as
familiar
and
as
much
with
their
People
as
they
can
.
Papists
and
other
Seducers
will
insinuate
themselves
into
their
familiarity
,
if
we
be
strange
:
If
you
teach
them
not
in
their
Houses
,
these
will
Creep
into
their
Houses
,
and
lead
them
Captive
.
I
perswade
others
of
my
Brethren
to
that
which
my self
am
disabled
from
performing
;
being
by
constant
weakness
(
besides
unavoydable
business
)
confined
to
my
Chamber
.
But
those
that
can
perform
it
,
will
find
this
a
most
necessary
and
profitable
work
.
And
let
not
poor
People
believe
the
Devil
,
who
tels
them
that
Ministers
are
so
proud
,
onely
to
discourage
them
from
seeking
their
advice
.
Go
try
them
once
before
you
believe
it
.
Lastly
,
Remember
this
,
that
it
is
not
enough
that
you
once
opened
your
case
to
your
Pastour
;
but
do
it
as
often
as
Necessity
urgeth
you
to
call
for
his
advice
:
though
not
on
every
light
occasion
.
Live
in
such
a
Dependance
on
the
advice
and
guidance
of
your
Pastour
(
under
Christ
)
for
your
soul
,
as
you
do
on
the
advice
of
the
Physician
for
your
body
.
Read
Mal.
2.7
.
and
let
Ministers
read
6
,
8
,
9.
DIRECTION
XXXII
.
32.
As
ever
you
would
live
in
Peace
and
Comfort
,
and
well-pleasing
unto
God
,
be
sure
that
you
understand
and
deeply
consider
wherein
the
height
of
a
Christian
life
,
and
the
greatest
part
of
our
Duty
doth
consist
;
To
wit
,
In
a
loving
Delight
in
God
,
and
a
Thankful
and
Chearful
Obedience
to
his
Will
:
And
then
make
this
your
Constant
aim
;
and
be
still
aspiring
after
it
,
and
let
all
other
affections
and
endeavours
be
subservient
unto
this
.
THis
one
Rule
well
practised
,
would
do
wonders
on
the
souls
of
poor
Christians
,
in
dispelling
all
their
fears
and
troubles
,
and
helping
not
onely
to
a
setled
Peace
,
but
to
live
in
the
most
comfortable
state
that
can
be
expected
upon
earth
.
Write
therefore
these
two
or
three
words
deep
in
your
understandings
and
Memory
;
that
the
life
which
God
is
best
pleased
with
,
and
we
should
be
always
endeavouring
,
is
,
A
Loving
Delight
in
God
through
Christ
;
and
a
thankful
and
chearful
obedience
to
him
.
I
do
not
say
,
that
godly
sorrows
,
and
fears
,
and
jealousies
,
are
no
Duties
:
but
these
are
the
great
Duties
,
to
which
the
rest
should
all
subserve
.
Misapprehending
the
state
of
Duty
and
the
very
Nature
of
a
Christian
life
must
needs
make
sad
distempers
in
mens
hearts
and
conversations
.
Many
Christians
look
upon
Broken-heartedness
,
and
much
grieving
and
weeping
for
sin
,
as
if
it
were
the
great
thing
that
God
Delighteth
in
and
requireth
of
them
:
and
therefore
they
bend
all
their
endeavours
this
way
;
and
are
still
striving
with
their
hearts
to
break
them
more
,
and
wringing
their
Consciences
to
squeez
out
some
tears
;
and
they
think
no
Sermon
,
no
Prayer
,
no
Meditation
speeds
so
well
with
them
,
as
that
which
can
help
them
to
grieve
or
weep
.
I
am
far
from
perswading
men
against
Humiliation
&
Godly
sorrow
and
tenderness
of
heart
:
But
yet
I
must
tell
you
,
that
this
is
a
sore
errour
that
you
lay
so
much
upon
it
,
and
so
much
overlook
that
great
and
noble
work
and
state
to
which
it
tendeth
.
Do
you
think
that
God
hath
any
Pleasure
in
your
sorrows
as
such
?
Doth
it
do
him
Good
to
see
you
dejected
,
afflicted
and
tormented
?
Alas
,
it
is
onely
as
your
sorrows
do
kill
your
sins
,
and
mortifie
your
fleshly
lusts
,
and
prepare
for
your
Peace
and
Joys
,
that
God
regards
them
:
Because
God
doth
speak
comfortably
to
troubled
drooping
spirits
,
and
tels
them
,
that
he
delighteth
in
the
contrite
,
and
loveth
the
humble
,
and
bindeth
up
the
broken-hearted
;
therefore
men
mis-understanding
him
,
do
think
they
should
do
nothing
but
be
still
breaking
their
own
hearts
:
Whereas
God
speaks
it
but
partly
to
shew
his
hatred
to
the
proud
,
and
partly
to
shew
his
tender
compassions
to
the
humbled
,
that
they
might
not
be
overwhelmed
or
despair
.
But
,
O
Christians
,
understand
and
consider
,
that
all
your
sorrows
are
but
preparatives
to
your
joys
:
and
that
it
is
a
higher
and
sweeter
work
that
God
cals
you
to
,
and
would
have
you
spend
your
time
and
strength
in
.
1.
The
first
part
of
it
is
Love
.
A
work
that
is
wages
to
it self
.
He
that
knows
what
it
is
to
live
in
the
Love
of
God
,
doth
know
that
Christianity
is
no
tormenting
and
discontented
life
.
2.
The
next
part
is
,
Delight
in
God
,
and
in
the
Hopes
and
fore-thoughts
of
everlasting
Glory
.
Psal.
37.4
.
Delight
thy self
in
the
Lord
,
and
he
shall
give
thee
the
Desires
of
thy
heart
:
This
is
it
that
you
should
be
bending
your
studies
and
endeavours
for
,
that
your
soul
might
be
able
to
Delight
it self
in
God
.
3.
The
third
part
is
Thankfulness
and
Praise
?
Though
I
say
not
as
some
,
that
we
should
be
moved
by
no
fears
or
desires
of
the
Reward
(
that
is
,
of
God
)
but
act
only
from
Thankfulness
(
as
though
we
had
all
that
we
expect
already
)
yet
let
me
desire
you
to
take
speciall
notice
of
this
Truth
;
that
Thankfulness
must
be
the
main
principle
of
all
Gospel-Obedience
:
And
this
is
not
onely
true
of
the
Regenerate
after
faith
;
but
even
the
wicked
themselves
who
are
called
to
Repent
and
Believe
,
are
called
to
do
it
in
a
glad
and
Thankful
sense
of
the
mercy
offered
them
in
Christ
.
All
the
world
being
fallen
under
Gods
wrath
and
deserved
condemnation
,
and
the
Lord
Jesus
having
become
a
Sacrifice
and
Ransom
for
all
,
and
so
brought
all
from
that
Legal
Necessity
of
perishing
which
they
were
under
,
the
Gospel
which
brings
them
the
News
of
this
,
is
glad
tidings
of
great
Joy
to
them
;
and
the
very
justifying
Act
which
they
are
called
to
,
is
,
Thankfully
to
Accept
Christ
as
one
that
hath
already
satisfied
for
their
sins
,
and
will
save
them
,
if
they
Accept
him
,
and
will
follow
his
saving
Counsel
,
and
use
his
saving
means
:
and
the
saving
work
which
they
must
proceed
in
,
is
Thankfulness
to
obey
that
Redeemer
whom
they
Believe
in
.
So
that
as
General
Redemption
is
the
very
Foundation
of
the
new
world
and
its
Government
,
so
Thankfulness
for
this
Redemption
is
the
very
life
of
Justifying
faith
,
and
Gospel
obedience
.
And
therefore
the
denyal
of
this
universal
Redemption
(
as
to
the
Price
and
Satisfaction
)
doth
both
disable
wicked
men
(
if
they
receive
it
)
from
coming
to
Christ
by
true
Justifying
Faith
(
which
is
,
The
Thankful
Acceptance
of
Christ
as
he
is
offered
with
his
benefits
;
)
and
this
Thankfulness
must
be
for
what
he
hath
done
in
Dying
for
us
,
as
well
as
for
what
he
will
do
in
pardoning
and
saving
us
;
and
it
doth
disable
all
true
Believers
from
Gospel
Grateful
Obedience
,
when
ever
they
lose
the
sight
of
their
Evidences
of
special
Grace
(
which
,
alas
,
how
ordinary
is
it
with
them
!
)
For
when
they
cannot
have
special
Grace
in
their
eye
to
be
Thankful
for
,
according
to
this
doctrine
they
must
have
none
;
because
they
can
be
no
surer
that
Christ
dyed
for
them
,
then
they
are
that
themselves
are
sincere
Believers
and
truly
sanctified
.
And
when
Thankfulness
for
Christs
Death
and
Redemption
ceaseth
,
Gospel
obedience
ceaseth
,
and
Legal
&
slavish
terrors
do
take
place
:
Though
the
same
cannot
be
said
of
Thankfulness
for
special
renewing
,
pardoning
Grace
.
4.
The
fourth
part
of
the
Christian
Life
,
is
Chearful
Obedience
.
God
loveth
a
chearful
Giver
,
and
so
he
doth
in
every
part
of
obedience
,
Deut.
28.47
.
Because
thou
servedst
not
the
Lord
thy
God
with
Joyfulness
&
with
Gladness
of
heart
for
the
abundance
of
all
things
,
thou
shalt
serve
thy
enemies
in
hunger
&
thirst
,
&c.
Will
you
now
lay
all
this
together
,
and
make
it
for
the
time
to
come
your
business
?
and
try
whether
whether
it
will
not
be
the
truest
way
to
comfort
?
and
make
your
life
a
blessed
life
?
will
you
make
it
your
end
in
hearing
,
reading
,
praying
and
meditation
to
raise
your
soul
to
Delight
in
God
?
Will
you
strive
as
much
to
work
it
to
this
Delight
as
ever
you
did
to
work
it
to
sorrow
?
Certainly
you
have
more
reason
?
and
certainly
there
is
more
matter
of
Delight
in
the
face
and
Love
of
God
,
then
in
all
the
things
in
the
world
besides
.
Consider
but
the
Scripture
Commands
,
and
then
lay
to
heart
your
Duty
,
Phil.
4.4
.
Rejoyce
in
the
Lord
alway
,
and
again
I
say
Rejoyce
.
Phil.
3.1
.
Zech.
10.7
.
Joel
2.23
.
Isa.
41.16
.
Psal.
33.1
.
Rejoyce
in
the
Lord
O
ye
Righteous
,
for
praise
is
comely
for
the
upright
.
Psal.
97.12
.
1
Thess.
5.16
.
Rejoyce
evermore
.
1
Pet.
1.
6
,
8
,
Rom.
5.2
.
John
4.36
.
Psal.
5.11
.
&
33.21
.
&
35.9
.
&
66.6
.
&
68.3
,
4.
&
71.23
.
&
89.16
.
&
105.3
.
&
149.2
.
&
49.4
.
&
27.6
.
John
16.24
.
Rom.
15
13.
and
14.17
.
The
Kingdom
of
God
is
in
Righteousness
,
Peace
and
Joy
in
the
Holy
Ghost
.
Gal.
5.22
Psal.
32.11
.
Be
glad
in
the
Lord
and
Rejoyce
O
ye
Righteous
,
and
shout
for
joy
all
ye
that
are
upright
in
heart
.
Psal.
132.9
,
16.
&
5.11
.
&
35.27
.
Hab.
3.18
.
with
a
hundred
more
the
like
.
Have
you
made
conscience
of
this
great
duty
according
to
its
excellency
and
these
pressing
Commands
of
God
?
Have
you
made
Conscience
of
the
Duties
of
Praise
,
Thanksgiving
and
Cheerful
Obedience
,
as
much
as
of
Grieving
for
sin
?
Perhaps
you
will
say
,
I
cannot
do
it
for
want
of
Assurance
:
If
I
knew
that
I
were
one
of
the
Righteous
,
and
upright
in
Heart
,
then
I
could
be
Glad
and
shout
for
Joy
.
Ans.
1.
I
have
before
shewed
you
how
you
may
know
that
;
when
you
discover
it
in
your self
,
see
that
you
make
more
Conscience
of
this
duty
.
2.
You
have
had
Hopes
and
Probabilites
of
your
sincerity
:
Did
you
endeavor
to
answer
those
Probabilities
in
your
Joys
?
3.
If
you
would
but
labour
to
get
this
Delight
in
God
,
it
would
help
you
to
Assurance
:
for
it
would
be
one
of
your
clearest
evidences
.
O
how
the
subtil
enemy
disadvantageth
the
Gospel
,
by
the
misapprehensions
and
dejected
spirits
of
Believers
!
It
is
the
very
Design
of
the
ever-blessed
God
,
to
Glorifie
Love
and
Mercy
as
highly
in
the
Work
of
Redemption
,
as
ever
he
Glorified
Omnipotency
in
the
Work
of
Creation
:
And
he
hath
purposely
unhindged
the
Sabboth
which
was
appointed
to
Commemorate
that
work
of
Power
in
Creation
,
to
the
first
day
of
the
week
,
That
it
might
be
spent
as
a
weekly
day
of
Thanksgiving
and
Praise
for
the
now
more
Glorious
work
of
Redemption
,
that
Love
might
not
only
be
equally
admired
with
power
,
but
even
go
before
it
.
So
that
he
hath
laid
the
foundation
of
the
Kingdom
of
Grace
in
Love
and
Mercy
:
and
in
Love
and
Mercy
hath
he
framed
the
whole
Structure
of
the
Edifice
:
and
Love
and
Mercy
are
written
in
legible
indelible
Characters
upon
every
piece
:
And
the
whole
frame
of
his
Work
and
Temple-service
,
hath
he
so
composed
,
that
all
might
be
the
resounding
Eccho's
of
Love
;
and
the
Praise
and
glorious
Commerations
of
Love
and
Mercy
might
be
the
great
business
of
our
solemn
Assemblies
:
And
the
new
Creation
within
us
,
and
without
us
,
is
so
ordered
,
that
Love
,
Thankfulness
and
Delight
,
might
be
both
the
way
and
the
end
.
And
the
Serpent
who
most
opposeth
God
where
he
seeketh
most
Glory
,
especially
the
Glory
of
his
Grace
,
doth
labour
so
succesfully
to
obscure
this
Glory
,
that
he
hath
brought
multitudes
of
poor
Christians
to
have
poor
low
thoughts
of
the
Riches
of
this
Grace
:
and
to
set
every
sin
of
theirs
against
it
,
which
should
but
advance
it
:
and
even
to
question
the
very
foundation
of
the
whole
building
,
whether
Christ
hath
Redeemed
the
World
by
his
Sacrifice
?
yea
he
puts
such
a
vail
over
the
Glory
of
the
Gospel
,
that
men
can
hardly
be
brought
to
Receive
it
as
Glad
tidings
,
till
they
first
have
Assurance
of
their
own
Sanctification
!
And
the
very
nature
of
Gods
Kingdom
is
so
unknown
,
that
some
men
think
it
to
be
Unrighteousness
and
Libertinism
,
and
others
to
be
Pensive
Dejections
,
and
Tormenting
Scruples
and
fears
;
and
but
few
know
it
to
be
Righteousness
and
Peace
and
Joy
in
the
Hoy
Ghost
:
And
the
very
business
of
a
Christians
life
and
Gods
service
is
rather
taken
to
be
Scrupling
,
Quarrelling
and
Ve●●●
our selves
and
the
Church
of
God
,
then
to
be
Love
and
Gratitude
and
a
Delighting
our
souls
in
God
and
chearfully
obeying
him
.
And
thus
when
Christianity
seems
a
Thr●●dom
and
Torment
:
and
the
service
of
the
world
,
the
flesh
and
the
Devil
,
seems
the
onely
freedom
,
and
quiet
and
delight
,
no
wonder
if
the
Devil
have
more
unfeigned
servants
then
Christ
;
and
if
men
tremble
at
the
name
of
Holiness
,
and
fly
away
from
Religion
as
a
Mischief
.
What
can
be
more
contrary
to
its
nature
,
and
to
Gods
design
in
forming
it
,
then
for
the
Professors
to
live
such
dejected
and
dolorous
lives
?
God
calls
men
from
Vexation
and
Vanity
,
to
high
Delights
and
Peace
!
And
men
come
to
God
as
from
Peace
and
Pleasure
,
to
Vexation
.
All
our
preaching
will
do
little
to
win
souls
from
Sensuality
to
Holiness
,
while
they
look
upon
the
sad
lives
of
the
Professors
of
Holiness
;
As
it
will
more
deter
a
sick
man
from
medling
with
a
Physician
,
to
see
all
that
he
hath
had
in
hand
to
lie
languishing
in
continual
pains
to
their
death
,
then
all
his
words
and
promises
will
encourage
them
.
O
what
blessed
lives
might
Gods
people
live
,
if
they
understood
the
love
of
God
in
the
mysterie
of
mans
Redemption
;
and
did
addict
themselves
to
the
consideration
and
improvement
of
it
,
and
did
believingly
eye
the
promised
Glory
,
and
hereupon
did
make
it
the
business
of
their
lives
,
to
Delight
their
souls
in
him
that
hath
Loved
them
!
And
what
a
wonderful
success
might
we
expect
to
our
Preaching
,
if
the
Holy
Delights
and
Chearful
Obedience
of
the
Saints
did
preach
as
clearly
to
the
eyes
of
the
world
,
as
we
preach
loudly
to
their
ears
?
But
flesh
will
be
flesh
yet
a
while
!
and
unbelief
will
be
unbelief
!
we
are
all
too
blame
!
The
Lord
forgive
our
overlooking
his
Loving
kindeness
,
and
our
dishonouring
the
Glorious
Gospel
of
his
Son
;
and
our
seconding
Satan
in
his
contradicting
of
that
Design
which
hath
contrived
Gods
Glory
in
so
sweet
a
way
.
And
now
Christian
Reader
,
let
me
intreat
thee
in
the
name
and
fear
of
God
,
hereafter
better
to
understand
and
practise
thy
Duty
.
Thy
heart
is
better
a
thousand
times
,
in
Godly
sorrow
then
in
Carnal
mirth
(
and
by
such
sorrows
it
is
often
made
better
,
Eccles.
7.2
,
3
,
4.
)
But
never
take
it
to
be
Right
till
it
be
Delighting
it self
in
God
.
When
you
kneel
down
in
prayer
,
labour
so
to
conceive
of
God
,
and
bespeak
him
that
he
may
be
your
Delight
:
so
do
in
Hearing
and
Reading
:
so
do
in
all
your
Meditations
of
God
:
So
do
in
your
feasting
on
the
flesh
and
blood
of
Christ
at
his
Supper
.
Especially
improve
the
happy
opportunity
of
the
Lords
Day
,
wherein
you
may
wholly
devote
your selves
to
this
work
.
And
I
advise
Ministers
and
all
Christs
Redeemed
ones
,
that
they
spend
more
of
those
days
in
Praise
and
Thanksgiving
,
especially
in
Commemoration
of
the
whole
work
of
Redemption
(
and
not
of
Christs
Resurrection
alone
)
or
else
they
will
not
answer
the
Institution
of
the
Lord
:
And
that
they
keep
it
as
the
most
solemn
day
of
Thanksgiving
,
and
be
briefer
on
that
day
in
their
Confessions
and
Lamentations
,
and
larger
at
other
times
!
O
that
the
Congregations
of
Christ
through
the
world
were
so
well
informed
and
animated
,
that
the
main
business
of
their
solemn
Assemblies
on
that
day
might
be
to
sound
forth
the
high
Praises
of
their
Redeemer
;
and
to
begin
here
the
Praises
of
God
and
the
Lamb
which
they
must
perfect
in
Heaven
,
for
ever
!
How
sweet
a
foretaste
of
Heaven
would
be
then
in
these
solemnities
!
And
truly
,
let
me
tell
you
,
my
Brethren
of
the
Ministry
,
you
should
by
private
Teaching
and
week-day
Sermons
so
further
the
knowledge
of
your
People
,
that
you
might
not
need
to
spend
so
much
of
the
Lords
Day
in
Sermons
as
the
most
godly
use
to
do
:
but
might
bestow
a
greater
part
of
it
in
Psalms
and
solemn
Praises
to
our
Redeemer
.
And
I
could
wish
that
the
Ministers
of
England
to
that
end
would
unanimously
agree
on
some
one
Translation
of
the
English
Psalms
in
meeter
,
better
then
that
in
common
use
,
and
if
it
may
be
,
better
then
any
yet
extant
(
not
neglecting
the
poëtical
sweetness
under
pretence
of
exact
translating
)
or
at
least
to
agree
on
the
best
now
extant
:
(
the
London
Ministers
may
do
well
to
lead
the
way
)
lest
that
blessed
part
of
Gods
solemn
worship
,
should
be
blemished
for
want
either
of
Reformation
or
Uniformity
.
And
in
my
weak
judgement
,
if
Hymns
and
Psalms
of
Praise
were
new
invented
,
as
fit
for
the
state
of
the
Gospel-Church
and
Worship
(
to
Laud
the
Redeemer
come
in
the
flesh
,
as
expresly
as
the
work
of
Grace
is
now
express
)
as
Davids
Psalms
were
fitted
to
the
former
state
and
infancy
of
the
Church
,
and
more
obscure
revelations
of
the
Mediator
and
his
Grace
,
it
would
be
no
sinful
humane
Invention
or
addition
;
nor
any
more
want
warrant
,
then
our
Inventing
the
form
and
words
of
every
Sermon
that
we
preach
,
and
every
prayer
that
we
make
,
or
any
Catechism
or
Confession
of
faith
:
Nay
it
may
seem
of
so
great
usefulness
,
as
to
be
next
to
a
Necessity
.
(
Still
provided
that
we
force
not
any
to
the
use
of
them
that
through
ignorance
may
scruple
it
.
)
And
if
there
be
any
Convenient
parcels
of
the
Ancient
Church
that
are
fitted
to
this
use
,
they
should
deservedly
be
preferred
.
I
do
not
think
I
digress
all
this
while
from
the
scope
of
my
Discourse
.
For
doubtless
if
Gods
usual
solemn
worship
on
the
Lords
Days
were
more
fitted
and
directed
to
a
Pleasant
,
Delightful
,
Praising
way
,
it
would
do
very
much
to
frame
the
spirits
of
Christians
to
Joyfulness
and
Thankfulness
and
Delight
in
God
:
then
which
there
is
no
greater
cure
for
their
Doubtful
,
Pensive
,
self-tormenting
frame
.
O
try
this
,
Christians
,
at
the
request
of
one
that
is
moved
by
God
to
importune
you
to
it
!
God
doth
pitty
you
in
your
sorrows
!
but
he
Delighteth
in
you
when
you
Delight
in
him
.
See
Isa.
58.14
.
compared
with
Zeph.
3.17
.
And
if
sin
interpose
and
hinder
your
Delights
,
believe
it
,
a
Chearful
Amendment
and
Obedience
is
that
which
will
please
God
better
then
your
self-tormenting
fears
:
Do
not
you
like
that
servant
better
that
will
go
chearfully
about
your
work
,
and
do
it
as
well
as
he
can
,
accounting
it
a
Recreation
,
and
will
endeavour
to
mend
where
he
hath
done
amiss
,
then
him
that
will
at
every
step
fall
a
crying
,
O
I
am
so
weak
I
can
do
nothing
as
I
should
.
An
humble
sense
of
failings
you
will
like
;
but
not
that
your
servant
should
sit
still
and
complain
when
he
should
be
working
;
nor
that
all
your
service
should
be
performed
with
weeping
,
disquietness
and
lamentations
;
You
had
rather
have
your
servant
humbly
and
modestly
chearfull
,
and
not
alway
dejected
,
for
fear
of
displeasing
you
.
O
how
many
poor
souls
are
overseen
in
this
!
You
might
easily
perceive
it
even
by
the
Devils
opposition
and
temptations
!
He
will
further
you
in
your
self-vexations
(
when
he
cannot
keep
you
in
security
and
presumption
)
but
in
amending
he
will
hinder
you
with
all
his
might
.
How
oft
have
I
known
poor
passionate
Creatures
,
that
would
vex
and
rage
in
anger
,
and
break
out
in
unseemly
language
,
to
the
disquieting
of
all
about
them
;
and
others
that
would
drop
into
other
the
like
sins
,
and
when
they
have
done
,
lament
it
,
and
condemn
themselves
;
and
yet
would
not
set
upon
a
resolute
and
chearful
Reformation
!
Nay
,
if
you
do
but
reprove
them
for
any
sin
,
they
will
sooner
say
,
If
I
be
so
bad
,
God
will
condemn
me
for
an
Hypocrite
;
and
so
lye
down
in
disquietness
and
distress
;
then
they
will
say
,
I
see
my
sin
,
and
I
resolve
to
resist
it
,
and
I
pray
you
warn
me
of
it
,
and
help
me
to
watch
against
it
.
So
that
they
would
bring
us
to
this
pass
,
that
either
we
must
let
them
alone
with
their
sins
for
fear
of
Tormenting
them
,
or
else
we
must
cause
them
to
lye
down
in
terrours
.
Alas
,
poor
mistaken
souls
!
It
is
neither
of
these
that
God
cals
for
!
Will
you
do
any
thing
save
what
you
should
do
?
Must
you
needs
be
esteemed
either
Innocent
,
or
Hypocrites
,
or
such
as
shall
be
damned
?
The
thing
that
God
would
have
,
is
this
;
That
you
would
be
glad
that
you
see
your
fault
,
and
thank
him
that
sheweth
it
you
,
and
resolvedly
do
your
best
to
amend
it
,
and
this
in
faith
and
chearful
confidence
in
Christ
,
flying
to
his
Spirit
for
help
and
victory
.
Will
you
please
the
Devil
so
far
,
and
so
far
contradict
the
gracious
way
of
Christ
,
as
that
you
will
needs
either
sin
still
,
or
Despair
?
Is
there
not
a
middle
between
these
two
?
to
wit
,
Chearful
Amendment
?
Remember
that
it
is
not
your
Vexation
or
Despair
,
but
your
Obedience
and
Peace
that
God
desireth
That
life
is
most
Pleasing
to
him
,
which
is
most
safe
and
sweet
to
you
.
If
you
say
still
,
You
cannot
Delight
in
God
:
I
say
again
;
Do
but
acknowledge
it
the
great
work
that
God
requireth
of
you
,
and
make
it
your
daily
aim
,
and
care
,
and
business
,
and
then
you
will
more
easily
and
certainly
attain
it
.
But
while
you
know
not
your
work
,
or
so
far
mistake
it
,
as
to
think
it
consisteth
more
in
sorrows
and
fears
;
and
never
endeavour
in
your
Duties
or
Meditations
to
raise
your
soul
to
a
Delight
in
God
,
but
rather
to
cast
down
your self
with
still
poaring
on
your
miseries
,
no
wonder
then
if
you
be
a
stranger
to
this
life
of
holy
Delight
!
By
this
time
I
find
my self
come
up
to
the
subject
of
my
Book
of
the
Saints
Rest
;
wherein
having
said
so
much
to
Direct
and
Excite
you
,
for
the
attainment
of
these
Spiritual
and
Heavenly
Delights
,
I
will
referr
you
to
it
,
for
your
help
in
that
work
;
and
adde
no
more
here
,
but
to
Desire
you
through
the
course
of
your
life
to
remember
,
That
the
true
Love
of
God
in
Christ
,
and
Delight
in
him
and
Thankful
,
Chearful
Obedience
to
him
,
is
the
great
work
of
a
Christian
,
which
God
is
best
pleased
with
,
and
which
the
blessed
Angels
and
Saints
shall
be
exercised
in
for
ever
.
And
O
thou
the
Blessed
God
of
Love
,
the
Father
of
Mercy
,
the
Prince
of
Peace
,
the
Spirit
of
Consolation
,
compose
the
Disquieted
spirits
of
thy
People
,
and
the
tumultuous
,
disjoynted
state
of
thy
Churches
;
and
pardon
our
Rashness
,
Contentions
and
Blood-guiltiness
,
and
give
us
not
up
to
the
state
of
the
wicked
,
who
are
like
the
raging
Sea
,
and
to
whom
there
is
no
Peace
!
Lay
thy
command
on
our
winds
and
waves
,
before
thy
shipwrackt
vessel
perish
:
And
Rebuke
that
evil
spirit
whose
name
is
Legion
,
which
hath
possessed
so
great
a
part
of
thine
Inheritance
:
Send
forth
the
spirit
of
Judgement
and
Meekness
into
thy
Churches
▪
and
save
us
from
our
Pride
and
Ignorance
with
their
effects
:
And
bring
our
feet
into
the
way
of
Peace
,
which
hitherto
we
have
not
known
.
O
close
all
thy
People
speedily
in
loving
consultations
,
and
earnest
enquiries
after
Peace
.
Let
them
Return
from
their
Corruptions
,
Contentions
and
Divisions
,
and
joyntly
seek
thee
,
asking
the
way
to
Zion
with
their
faces
thitherward
,
saying
,
Come
,
let
us
joyn
our selves
to
the
Lord
in
a
perpetual
Covenant
that
shall
not
be
forgotten
:
Blast
all
opposing
Policies
and
Powers
:
Say
to
these
Dead
and
Dry
bones
,
Live
.
And
out
of
these
Ruines
do
thou
yet
erect
a
City
of
Righteousness
,
where
thy
People
may
dwell
together
,
in
Peaceable
habitations
;
and
in
the
midst
thereof
,
A
Temple
to
thy
Holiness
:
Let
the
materials
of
it
be
Verity
and
Purity
:
Let
the
Redeemer
be
its
Foundation
:
Let
Love
and
Peace
cement
it
into
Vnity
:
Let
thy
Laver
and
Covenant
be
the
Dores
:
and
Holiness
to
the
Lord
be
engraved
thereon
;
that
buyers
and
sellers
may
be
cast
out
,
and
the
common
and
unclean
may
know
their
Place
;
and
let
no
desolating
Abomination
be
there
set
up
:
But
let
thy
People
all
in
one
name
,
in
one
faith
,
with
one
mind
,
and
one
soul
,
attend
to
thine
Instructions
,
and
wait
for
thy
Laws
,
and
submit
unto
thine
Order
,
and
Rejoyce
in
thy
Salvation
:
that
the
troubled
spirits
may
be
there
exhilerated
,
the
dark
enlightned
,
and
all
may
offer
thee
the
sacrifice
of
Praise
(
without
dis-affections
,
discords
or
divisions
:
)
that
so
thy
People
may
be
thy
Delight
,
and
thou
mayst
be
the
chiefest
.
Delight
of
thy
People
;
●●d
they
may
Please
thee
through
him
that
hath
perfectly
pleased
thee
.
Or
if
our
expectations
of
this
Happiness
on
earth
be
too
high
,
yet
give
us
so
much
as
may
enlighten
our
eyes
,
and
heal
those
corruptions
which
estrange
us
from
thee
,
and
may
propagate
thy
Truth
,
increase
thy
Church
,
and
honour
thy
Holiness
,
and
may
quicken
our
desires
,
and
strengthen
us
in
our
way
,
and
be
a
fore-tast
to
us
of
the
Everlasting
Rest
.
Luk.
2.14
.
Glory
to
God
in
the
Highest
,
on
earth
Peace
▪
Good
will
towards
men
.
Ecles
.
12.12
,
13
,
14.
Of
making
many
Books
there
is
no
end
:
and
much
study
is
a
weariness
to
the
flesh
.
Let
us
hear
the
Conclusion
of
the
whole
matter
:
Fear
God
,
and
keep
his
Commandments
:
for
this
is
the
whole
[
Duty
]
of
man
,
&c.
FINIS
.