LUKE
9.
23
,
24.
And
he
said
to
them
all
,
If
any
man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
Cross
daily
and
follow
me
:
For
whosoever
will
save
his
life
shall
lose
it
:
but
whosoever
will
lose
his
life
for
my
sake
,
the
same
shall
save
it
.
CHAP.
I.
What
Selfishness
and
Self-denyal
are
;
at
the
Root
.
I
HAVE
already
spoken
of
Conversion
in
the
foregoing
Discourse
,
both
opening
to
you
the
true
nature
of
it
,
and
the
reasons
of
its
necessity
,
and
perswading
men
thereunto
.
But
lest
so
great
a
work
should
miscarry
with
any
for
want
of
a
more
particular
explication
,
I
should
next
open
the
three
great
parts
of
the
work
distinctly
and
in
order
:
that
is
,
1.
From
what
it
is
that
we
must
Turn
:
2.
To
whom
we
must
Turn
:
3.
And
By
whom
we
must
Turn
.
For
though
I
touched
all
these
in
the
foregoing
Directions
,
and
through
the
discourse
;
yet
I
am
afraid
lest
so
brief
a
touch
should
be
uneffectual
.
The
first
of
these
I
shall
handle
at
this
time
from
this
Text
,
medling
with
no
more
but
what
is
necessary
to
our
present
business
.
You
may
easily
perceive
that
the
Doctrine
which
Christ
here
proclaimeth
to
all
that
have
thoughts
of
being
his
followers
,
is
this
,
that
[
All
that
will
be
Christians
,
must
Deny
themselves
,
and
take
up
their
Cross
,
and
follow
Christ
,
and
not
reserve
so
much
as
their
very
lives
,
but
resolve
to
resign
up
all
for
him
.
]
Self-denyal
is
one
part
of
true
Conversion
:
For
the
opening
of
this
I
must
shew
you
;
1.
What
is
meant
by
Self
;
and
2.
What
by
Denying
this
Self
:
and
3.
The
Grounds
and
Reasons
of
the
point
:
and
4.
I
shall
briefly
apply
it
.
I.
Self
,
is
sometime
taken
for
the
very
person
,
consisting
of
soul
and
body
simply
considered
:
and
this
is
called
Natural
or
Personal
Self
.
2.
Self
is
taken
for
this
Person
considered
in
its
capacity
of
earthly
comforts
,
and
in
relation
to
the
present
blessings
of
this
world
that
tend
to
the
prosperity
of
man
as
in
the
flesh
:
And
this
may
be
called
Earthly
Self
(
yet
in
an
innocent
sense
.
)
3.
Self
is
taken
for
the
Person
as
corrupted
by
inordinate
sinful
sensuality
;
which
may
be
called
Carnal
Self
.
4.
Self
may
be
taken
for
the
Person
in
his
sanctified
estate
;
which
is
Spiritual
Self
.
5.
And
Self
may
be
taken
for
the
person
in
his
Naturals
and
Spirituals
Conjunct
,
as
he
is
capable
of
a
Life
of
Everlasting
Felicity
;
which
is
the
Immortal
Self
.
II.
By
Denying
Self
,
is
meant
disclaiming
,
renouncing
,
disowning
,
and
forsaking
it
.
Self
is
here
lookt
on
partly
as
a
party
dis●unct
from
Christ
,
and
withdrawn
from
its
due
subordination
to
God
,
and
partly
as
his
Competitor
and
opposite
:
and
accordingly
it
is
to
be
denyed
,
partly
by
a
neglect
,
and
partly
by
an
opposition
.
Before
I
come
to
tell
you
how
far
self
must
be
denyed
,
I
must
tell
you
wherein
the
disease
of
selfishness
doth
consist
;
and
for
brevity
we
shall
dispatch
them
both
together
.
And
on
the
Negative
,
1.
To
be
a
natural
Individual
person
distinct
from
God
our
Creator
,
is
none
of
our
disease
,
but
the
state
which
we
were
created
in
.
And
therefore
no
man
must
under
pretence
of
self-denyal
either
destroy
himself
,
or
yet
with
some
Hereticks
aspire
to
be
essentially
and
personally
one
with
God
,
so
that
their
individual
personality
should
be
drowned
in
him
as
a
drop
is
in
the
Ocean
.
2.
The
disease
of
selfishness
lyeth
not
in
having
a
Body
that
is
capable
of
●asting
sweetness
in
the
Creature
,
or
in
having
the
Objects
of
our
sence
in
which
we
be
delighted
,
nor
yet
in
all
actual
sweetness
and
delight
in
them
;
nor
in
a
simple
love
of
life
it self
:
For
all
these
are
the
effects
of
the
Creators
Will
.
And
therefore
this
self-denyal
doth
not
consist
in
a
hatred
or
disregard
of
our
own
lives
;
or
in
a
destruction
of
our
appetites
or
senses
,
or
an
absolute
refusal
to
please
them
in
the
use
of
the
Creatures
,
which
God
hath
given
us
.
3.
Yea
though
our
Natures
are
corrupted
by
sin
,
self-denyal
requireth
not
that
we
should
kill
our selves
,
and
destroy
our
humane
natures
that
we
may
thereby
destroy
the
sin
.
Self-murder
is
a
most
hainous
sin
,
which
God
condemneth
.
4.
Our
spiritual
self
,
or
self
as
sanctified
must
not
be
so
denyed
,
as
to
deny
our selves
to
be
what
we
are
,
or
have
what
we
have
,
or
do
what
we
do
:
we
may
not
deny
Gods
Graces
;
nor
deny
that
they
are
in
us
as
the
subject
,
nor
may
we
restrain
the
holy
desires
which
God
exciteth
in
us
;
or
deny
to
fulfil
them
,
or
bring
them
towards
fruition
,
when
opportunity
is
offered
us
.
5.
We
may
not
deny
to
accept
of
any
mercy
which
God
shall
offer
us
,
though
but
a
common
Creature
:
nor
to
use
any
talent
for
his
service
if
he
choose
us
for
his
stewards
;
much
less
may
we
refuse
any
spiritual
mercy
,
that
may
further
our
Salvation
:
It
is
not
the
self-denyal
required
by
Christ
,
that
we
deny
to
be
Christians
,
or
to
be
sanctified
by
the
spirit
,
or
to
he
delivered
from
our
sins
and
enemies
;
or
that
we
deny
to
use
the
means
and
helps
that
are
offered
us
,
or
to
accept
of
the
priviledges
purchased
by
Christ
:
Much
less
to
deny
our
salvation
it self
,
and
to
undo
our
own
souls
.
In
a
word
,
it
is
not
any
thing
that
is
really
and
finally
to
our
hurt
or
loss
.
But
(
as
to
the
Affirmative
)
I
shall
shew
you
what
the
disease
of
selfishness
indeed
is
,
and
so
what
self-denyal
is
.
1.
When
God
had
created
man
in
his
own
Image
,
he
gave
him
a
holy
disposition
of
soul
,
which
might
incline
him
to
his
Maker
as
his
only
Felicity
and
Ultimate
End
.
He
made
him
to
be
blessed
in
the
sight
of
his
Glory
,
and
in
the
everlasting
Love
of
God
,
and
delight
in
him
,
and
praises
of
him
.
This
excellent
employment
and
glory
did
God
both
fit
him
for
,
and
set
before
him
.
But
the
first
temptation
did
entice
him
to
adhere
to
an
inferiour
good
,
for
the
pleasing
of
his
flesh
,
and
the
advancement
of
him self
to
a
carnal
kind
of
felicity
in
himself
,
that
he
might
be
as
God
in
knowing
good
and
evil
.
And
thus
man
was
suddenly
taken
with
the
Creature
as
a
means
to
the
pleasing
of
his
carnal
self
,
and
so
did
depart
from
God
his
true
felicity
;
and
retired
into
himself
in
his
estimation
,
affection
,
and
intention
;
and
delivered
up
his
Reason
in
subjection
to
his
sensuality
,
and
made
himself
his
Ultimate
End
.
With
this
sinful
inclination
are
we
all
born
into
the
world
;
so
that
every
man
according
to
his
corrupted
nature
doth
terminate
all
his
desires
in
himself
:
and
what
ever
he
may
notionally
be
convinced
of
to
the
contrary
,
yet
practically
he
makes
his
earthly
life
and
the
advancement
and
pleasure
which
he
expecteth
therein
,
to
be
his
felicity
and
end
.
Self-denyal
now
is
the
cure
of
this
:
It
carryeth
a
man
from
himself
again
,
and
sheweth
him
that
he
was
never
made
to
be
his
own
felicity
or
end
;
and
that
the
flesh
was
not
made
to
be
pleased
before
God
;
and
that
it
is
so
poor
,
and
low
,
and
short
a
felicity
,
as
indeed
is
but
a
name
and
shadow
of
felicity
,
and
when
it
pretends
to
that
,
a
meer
deceit
.
It
sheweth
him
how
unreasonable
,
how
impious
and
unjust
it
is
,
that
a
Creature
and
such
a
Creature
,
should
terminate
his
desires
and
intentions
in
himself
:
And
this
is
the
principal
part
of
self-denyal
.
2.
As
God
was
mans
ultimate
End
in
his
state
of
innocency
,
so
accordingly
man
was
appointed
to
use
all
Creatures
in
order
to
God
,
for
his
Pleasure
and
Glory
.
So
that
it
was
the
work
of
man
to
do
his
Makers
will
,
and
he
was
to
use
nothing
but
with
this
intention
.
But
when
man
was
faln
from
God
to
himself
,
he
afterwards
used
all
things
for
himself
,
even
his
carnal
self
;
and
all
that
he
possessed
was
become
the
provision
and
fuel
of
his
lusts
;
and
so
the
whole
creation
which
he
was
capable
of
using
,
was
abused
by
him
to
this
low
and
selfish
end
,
as
if
all
things
had
been
made
but
for
his
delight
and
will
.
But
when
man
is
brought
to
Deny
himself
,
he
is
brought
to
restore
the
Creatures
to
their
former
use
,
and
not
to
sacrifice
them
to
his
fleshly
mind
;
so
that
all
that
he
hath
and
useth
in
the
world
,
is
used
to
another
end
(
so
far
as
he
denyeth
himself
)
than
formerly
it
was
;
even
for
God
and
not
him●elf
.
3.
In
the
state
of
Innocency
,
though
man
had
naturally
an
aversness
from
death
and
bodily
pains
,
as
being
natural
evils
,
and
had
a
desire
of
the
welfare
even
of
the
flesh
it self
;
yet
as
his
body
was
subject
to
his
soul
,
and
his
senses
to
his
Reason
,
so
his
bodily
ease
and
welfare
was
to
be
esteemed
and
desired
and
sought
,
but
in
a
due
subordination
to
his
spiritual
welfare
,
and
especially
to
his
Makers
Will.
So
that
though
he
was
to
value
his
Life
,
yet
he
was
much
more
to
value
his
everlasting
life
,
and
the
pleasure
and
Glory
of
his
Lord
.
But
now
when
man
is
faln
from
God
to
Himself
,
his
Life
and
earthly
felicity
is
the
sweetest
and
the
dearest
thing
to
him
that
is
.
So
that
he
preferreth
it
before
the
Pleasing
of
God
and
everlasting
life
:
And
therefore
he
seeketh
it
more
,
and
holdeth
it
faster
as
long
as
he
can
,
and
parteth
with
it
more
unwillingly
.
As
Innocent
Nature
had
an
appetite
to
the
objects
of
sense
;
but
corrupted
nature
hath
an
enraged
,
greedy
,
rebellious
and
inordinate
appetite
to
them
:
so
Innocent
nature
had
a
love
to
this
natural
earthly
life
and
the
comforts
of
it
:
but
corrupted
Nature
hath
such
an
inordinate
love
to
them
,
as
that
all
things
else
are
made
but
subordinate
to
them
,
and
swallowed
up
in
this
gulf
:
even
God
himself
is
so
far
loved
as
he
befriendeth
these
our
carnal
ends
,
and
furthereth
our
earthly
prosperity
and
life
.
But
when
men
are
brought
to
Deny
themselves
,
they
are
in
their
measures
restored
to
their
first
esteem
of
Life
and
all
the
prosperity
and
earthly
comforts
of
life
.
Now
they
have
learned
so
to
love
them
as
to
love
God
better
;
and
so
to
value
them
as
to
prefer
everlasting
life
before
them
;
and
so
to
hold
them
and
seek
their
preservation
as
to
resign
them
to
the
will
of
God
,
and
to
lay
them
down
when
we
cannot
hold
them
with
his
Love
,
and
to
choose
death
in
order
to
life
everlasting
,
before
that
life
which
would
deprive
us
of
it
.
And
this
is
the
principal
instance
of
self-denyal
which
Christ
giveth
us
here
in
the
Text
,
as
it
is
recited
by
all
the
three
Evangelists
that
recite
these
words
,
[
He
that
saveth
his
life
shall
lose
it
,
&c.
And
what
shall
it
profit
a
man
to
win
all
the
world
and
lose
his
soul
?
]
By
these
instances
it
appears
,
that
by
self-denyal
Christ
doth
mean
a
setting
so
light
by
all
the
world
,
and
by
our
own
lives
,
and
consequently
,
our
carnal
Content
in
these
,
as
to
be
willing
and
Resolved
to
part
with
them
all
,
rather
than
with
him
and
everlasting
life
:
even
as
Abraham
was
bound
to
love
his
Son
Isaac
,
but
yet
so
to
prefer
the
Love
and
Will
of
God
,
as
to
be
able
to
sacrifice
his
Son
at
Gods
Command
.
And
the
Lord
Jesus
himself
was
the
liveliest
Pattern
to
us
of
his
Self-denyal
that
ever
the
world
saw
:
Indeed
his
whole
life
was
a
continued
practice
of
it
.
And
it
hath
oft
convinced
me
that
it
is
a
special
part
of
our
Sanctification
,
when
I
have
considered
how
abundantly
the
Lord
hath
exercised
himself
in
it
for
our
example
.
For
as
it
is
desperate
to
think
with
the
Socinians
that
he
did
it
only
for
our
Example
;
so
it
is
also
a
desperate
Error
of
others
,
to
think
that
it
was
only
for
satisfaction
to
God
,
and
not
at
all
for
our
Example
.
Many
do
give
up
themselves
to
Flesh-pleasing
,
upon
a
misconceit
that
Christ
did
therefore
deny
his
flesh
,
to
purchase
them
a
liberty
to
please
theirs
.
As
in
his
Fasting
and
Temptations
,
and
his
sufferings
by
the
reproach
and
ingratitude
of
men
,
and
the
outward
Poverty
and
Meanness
of
his
condition
,
the
Lord
was
pleased
to
deny
himself
;
so
especially
in
his
last
Passion
and
death
.
As
I
have
shewed
elsewhere
,
he
loved
his
natural
life
and
peace
:
and
therefore
in
manifestation
of
that
,
he
prayeth
,
Father
,
if
it
be
thy
Will
,
let
this
Cup
pass
from
me
:
But
yet
when
it
came
to
the
comparative
practical
Act
,
he
proceeded
to
choose
his
Fathers
Will
with
death
,
rather
than
life
without
it
,
and
therefore
saith
,
[
Not
my
Will
(
that
is
,
my
simple
love
of
life
)
but
thy
Will
be
done
.
]
In
which
very
words
he
manifesteth
another
will
of
his
own
,
besides
that
,
which
he
consenteth
shall
not
be
done
,
and
sheweth
that
he
preferred
the
pleasing
of
his
Father
in
the
Redemption
of
the
world
,
before
his
own
life
.
And
thus
in
their
measure
he
causeth
all
his
Members
to
do
:
so
that
life
,
and
all
the
comforts
of
life
,
are
not
so
dear
to
them
as
the
love
of
God
and
everlasting
life
.
4.
When
God
had
created
man
,
he
was
presently
the
Owner
of
him
,
and
man
understood
this
that
he
was
God's
,
and
not
his
own
.
And
he
was
not
to
claim
a
Propriety
in
himself
,
nor
to
be
affected
to
himself
as
his
own
,
nor
to
live
as
his
own
,
but
as
His
that
made
him
.
But
when
he
fell
from
God
,
he
arrogated
practically
(
though
notionally
he
may
deny
it
)
a
propriety
in
himself
,
and
useth
himself
accordingly
.
And
when
Christ
bringeth
men
to
deny
themselves
,
they
cease
to
be
their
own
in
their
conceits
any
more
;
Then
they
resign
themselves
wholly
to
God
as
being
wholly
his
.
They
know
they
are
his
,
both
by
the
right
of
Creation
and
of
Redemption
:
And
therefore
are
to
be
disposed
of
by
him
,
and
to
glorifie
him
in
body
and
spirit
which
are
his
,
1
Cor.
6.
19
,
20.
Rom.
14.
9.
To
be
thus
heartily
devoted
to
God
as
his
own
,
is
the
form
of
Sanctification
;
and
to
live
as
God's
own
,
is
the
truly
Holy
life
.
5.
As
man
in
Innocency
did
know
that
he
was
not
his
own
;
so
he
knew
that
nothing
that
he
had
was
his
own
;
but
that
he
was
the
Steward
of
his
Creator
,
for
whom
he
was
to
use
them
,
and
to
whom
he
was
accountable
.
But
when
he
was
fallen
from
God
to
himself
,
though
he
had
lost
the
Right
of
a
Servant
,
yet
be
graspeth
at
the
Creature
,
as
if
he
had
the
Right
of
a
Lord
:
He
now
takes
his
Goods
,
his
Lands
his
Money
to
be
his
own
:
and
therefore
he
thinks
he
may
use
them
for
himself
,
and
give
God
only
some
small
Contribution
,
lest
he
should
disturb
his
Possession
:
he
saith
as
the
impious
ones
,
Psal.
12.
4.
[
Our
lips
are
our
own
;
who
is
Lord
over
us
?
]
Though
all
of
them
know
speculatively
that
all
is
Gods
,
yet
practically
they
take
it
and
use
it
as
their
own
.
But
when
Grace
teacheth
them
to
deny
themselves
,
it
strippeth
them
naked
of
all
that
they
seemed
Proprietors
of
;
and
maketh
them
confess
that
nothing
is
their
own
,
but
all
is
Gods
;
and
to
God
they
do
devote
it
,
and
use
it
for
him
,
and
give
him
his
own
:
which
the
first
Christians
signified
by
selling
all
,
and
laying
at
the
Apostles
feet
.
And
therefore
he
asketh
God
what
he
shall
do
with
it
,
and
how
he
shall
use
it
;
and
if
God
take
it
from
him
,
he
can
bless
the
name
of
the
Lord
with
Job
,
Job
1.
21.
as
knowing
he
taketh
but
his
own
:
and
can
say
with
Eli
,
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
,
1
Sam.
3.
18.
He
knows
that
God
may
do
with
his
own
as
he
list
.
Mat.
20.
15.
and
that
he
can
have
nothing
but
of
his
bounty
;
and
therefore
that
it
is
his
Mercy
that
leaveth
him
any
thing
;
but
it
were
no
wrong
to
him
if
he
took
away
all
.
And
thus
he
understandeth
that
he
is
but
a
Steward
,
and
therefore
must
use
all
that
he
hath
for
him
that
he
received
it
from
.
If
he
have
Children
,
his
desire
is
to
know
which
way
they
may
be
most
serviceable
to
God
:
and
to
that
he
will
devote
them
.
If
he
have
Wealth
,
or
Honour
,
and
Power
among
men
,
his
care
is
to
know
which
way
he
may
employ
them
for
his
Masters
use
,
and
so
he
will
imploy
them
.
If
he
have
Wit
and
Learning
,
his
care
is
to
serve
God
by
it
.
If
he
have
strength
and
time
,
he
is
thinking
which
way
to
improve
them
for
his
Lord
.
And
if
vain
Companions
,
or
the
World
,
or
fleshly
Delights
would
draw
him
to
lay
them
out
for
them
,
he
remembers
that
this
were
to
waste
his
Masters
stock
upon
his
enemies
.
So
that
though
the
sanctified
man
hath
all
things
,
yet
he
knows
that
he
hath
nothing
.
All
things
are
his
as
Gods
Steward
:
but
nothing
is
properly
and
ultimately
his
own
.
All
things
are
his
for
God
;
but
nothing
is
his
for
his
Carnal-self
,
nor
ultimately
for
his
personal
or
natural
self
.
Upon
this
ground
he
gives
the
Devil
,
the
World
,
and
the
Flesh
a
Denyal
,
when
they
would
have
his
Time
,
his
Tongue
,
his
Wit
,
his
Wealth
,
or
any
thing
that
he
possesseth
:
he
telleth
them
[
They
are
none
of
mine
,
but
God's
:
I
received
them
,
and
I
must
be
accountable
for
them
.
I
had
them
not
from
you
,
and
therefore
I
may
not
use
them
for
you
:
I
must
give
to
God
the
things
that
are
God's
:
that
which
is
yours
I
will
readily
yield
you
.
Justice
requireth
that
every
one
have
his
own
.
]
And
thus
Self-denyal
doth
take
off
the
sanctified
from
giving
that
which
is
God's
unto
themselves
.
Object
.
But
do
we
not
lawfully
use
his
Mercies
for
our selves
?
Is
not
our
Meat
,
and
Drink
,
and
Cloaths
,
and
Houses
,
and
Goods
our
own
,
and
may
we
not
use
them
for
our selves
?
Answ.
Improperly
they
are
our
own
:
so
far
our
own
,
as
that
our
Fellow-servants
may
not
take
them
from
us
without
our
Lords
consent
:
as
every
servant
may
have
a
peculiar
stock
entrusted
in
his
hands
,
or
may
have
his
tools
to
do
his
work
with
,
which
indeed
are
his
Masters
;
but
are
his
to
use
.
But
as
to
a
strict
Propriety
they
are
none
of
ours
,
but
God
is
the
only
Proprietary
of
the
world
.
And
for
the
use
of
them
,
it
may
be
for
our selves
in
subordination
to
God
,
but
never
ultimately
for
our selves
.
We
may
not
use
one
Creature
,
but
ultimately
and
principally
for
God
.
When
we
eat
or
drink
,
we
must
never
make
the
pleasing
of
our
Appetite
our
end
,
but
must
do
it
to
strengthen
,
and
chear
,
and
fit
our selves
for
the
service
of
God
,
and
therefore
we
must
first
ask
God
,
and
not
our
Appetite
,
what
,
and
how
much
we
must
eat
and
drink
:
And
we
must
no
further
please
our
Appetite
,
than
the
pleasing
of
it
doth
fit
us
for
the
service
of
God
.
It
is
the
express
Command
,
1
Cor.
10.
31
[
Whether
ye
eat
or
drink
,
or
what
ever
ye
do
,
do
all
to
the
Glory
of
God
.
]
You
may
not
wear
your
Cloaths
meerly
and
ultimately
for
your
bodies
,
but
only
to
fit
your
bodies
for
Gods
service
:
and
therefore
you
must
advice
with
his
Word
,
and
with
your
end
,
what
you
should
put
on
.
You
may
not
provide
a
house
to
dwell
in
,
nor
Friends
,
nor
Riches
,
nor
any
thing
else
for
the
pleasing
of
your
flesh
,
as
your
ultimate
end
,
but
for
the
service
of
your
Lord
.
For
you
must
put
on
the
Lord
Jesus
Christ
,
and
make
no
provision
for
the
flesh
to
fulfil
the
lusts
thereof
,
Rom.
13.
14.
6.
As
man
had
his
Being
and
well-being
from
God
,
so
is
it
God
only
that
can
preserve
and
continue
them
.
Innocent
man
understood
this
,
and
therefore
lived
in
a
Dependance
upon
God
;
looking
to
his
hand
for
the
supply
of
his
wants
,
and
casting
all
his
care
upon
him
,
and
trusting
him
wholly
with
himself
,
and
all
,
and
not
distracting
his
own
mind
with
cares
and
distrustful
fears
,
but
quieted
and
contented
his
mind
in
the
Wisdom
,
Goodness
,
and
All-sufficienly
of
God
.
But
when
man
was
fallen
to
himself
from
God
,
he
desired
presently
to
have
his
portion
or
stock
in
his
own
hands
,
and
grew
distrustful
of
God
,
and
began
to
look
upon
himself
as
his
own
preserver
;
(
in
a
great
measure
)
and
therefore
he
fell
to
carking
and
caring
for
himself
,
and
to
studious
contrivances
for
his
own
preservation
and
supplies
.
He
searched
every
Creature
for
himself
,
and
laboured
to
find
in
it
some
good
for
himself
,
as
if
the
care
of
himself
had
been
wholly
divolved
on
himself
.
I
have
been
as
much
troubled
to
understand
that
Text
in
Gen.
3.
22.
as
any
one
almost
in
the
Bible
,
being
somewhat
unsatisfied
with
some
ordinary
expositions
;
and
yet
it
is
too
hard
for
me
.
But
this
seems
to
me
the
most
probable
Interpretation
;
that
in
his
estate
of
innocency
Adam
was
as
a
Child
in
his
Fathers
house
,
that
was
only
to
study
to
please
his
Father
,
and
to
do
the
work
that
he
commanded
him
,
but
not
to
take
any
thought
or
care
for
himself
:
for
while
he
was
obedient
,
it
was
his
Fathers
part
to
preserve
him
and
provide
for
him
,
to
keep
off
death
and
danger
,
and
supply
all
his
wants
.
And
therefore
though
man
had
the
faculty
or
power
of
knowing
more
perfect
than
we
have
now
,
yet
he
did
not
need
to
trouble
himself
about
these
matters
of
Self
,
because
they
belonged
to
God
:
and
consequently
had
not
the
actual
consideration
of
knowledge
of
them
:
for
that
would
have
been
but
a
vain
and
troublesome
knowledge
and
consideration
to
him
:
For
though
the
knowledge
of
all
things
Necessary
to
be
known
,
was
part
of
his
perfection
,
yet
the
actual
knowledge
of
many
things
unnecessary
and
vexatious
or
tempring
,
may
be
part
of
a
mans
infelicity
and
misery
.
And
so
he
that
increaseth
knowledge
increaseth
sorrow
,
Eccl.
1.
18.
As
man
that
foreknoweth
his
own
death
,
is
through
the
fear
of
it
all
his
life
time
subject
to
bondage
,
Heb.
2.
15.
and
the
fear
is
more
grievous
than
the
death
it self
;
when
a
beast
that
knoweth
not
his
death
is
freed
from
those
fears
.
Indeed
in
our
faln
estate
there
is
some
use
for
more
of
this
kind
of
knowledge
than
before
;
But
in
innocency
man
needed
only
to
know
his
maker
,
and
his
will
and
works
,
and
the
Creature
as
his
utensils
,
and
the
glass
in
which
he
was
to
be
seen
,
and
to
fear
with
moderation
the
death
which
he
had
threatned
,
meerly
as
threatned
by
him
.
But
by
the
temptation
of
Satan
,
man
grew
desirous
to
be
past
a
child
,
at
his
Fathers
finding
,
and
under
his
care
,
and
would
take
care
and
thought
for
himself
and
know
what
was
good
or
evil
for
himself
as
to
the
natural
man
:
and
so
far
turned
his
eye
to
the
Creature
to
study
it
for
himself
,
when
he
should
have
studied
God
in
it
:
and
to
search
after
good
and
evil
to
himself
in
it
,
which
he
should
have
searched
after
the
attributes
of
God
in
it
,
and
daily
gazed
with
holy
love
and
admiration
upon
his
blessed
face
that
shined
in
this
glass
:
and
so
he
would
use
the
Creature
directly
for
himself
,
which
he
should
have
used
only
for
Gods
service
.
And
thus
I
conceive
man
did
indeed
by
his
fall
attain
to
much
more
actual
knowledge
as
to
the
number
of
objects
than
he
had
before
:
which
knowledge
was
indeed
in
it self
considered
Physically
good
,
but
not
Good
to
him
as
any
part
of
his
felicity
,
or
his
vertue
,
but
rather
by
participation
his
sin
and
misery
,
as
being
unsuitable
to
his
condition
.
It
was
better
with
him
when
he
knew
One
God
,
and
all
things
in
God
as
they
conduced
to
the
Love
and
Service
of
God
,
and
were
suitable
to
his
state
,
than
when
he
turned
his
mind
from
God
,
and
fell
to
study
the
Creature
in
it self
,
and
for
himself
,
as
Good
or
Evil
to
himself
,
and
so
lost
himself
and
his
understanding
in
a
crowd
of
unnecessary
and
misused
objects
:
Like
a
foolish
Patient
that
having
a
most
judicious
and
faithful
Physitian
that
will
take
care
of
his
health
,
and
provide
him
the
best
and
safest
remedies
,
doth
grow
to
an
eager
desire
to
be
acquainted
himself
with
the
nature
of
each
medicine
and
to
be
skilful
in
the
cure
of
his
own
disease
,
that
he
may
trust
his
Physitian
no
longer
,
but
may
be
his
own
Physitian
:
and
therefore
hearkneth
to
a
seducer
that
tells
him
[
The
Physitian
doth
but
keep
thee
in
ignorance
,
lest
thou
shouldst
be
as
wise
as
he
,
and
able
to
cure
or
preserve
thy self
,
hearken
to
me
,
and
I
will
teach
thee
to
known
all
these
things
thy self
,
and
so
thou
maist
take
care
of
thy self
.
]
So
man
was
seduced
by
Satan
to
withdraw
himself
from
the
fatherly
care
of
God
,
by
a
desire
himself
to
be
wise
for
himself
in
the
knowledge
of
all
that
in
the
Creature
which
might
be
directly
good
or
evil
to
himself
,
so
taking
on
himself
the
work
of
God
,
and
casting
off
the
work
that
God
had
set
him
,
and
withdrawing
himself
from
his
necessary
dependence
on
his
Maker
.
And
accordingly
much
of
this
selfishness
knowledge
of
the
Creature
he
did
attain
:
but
with
the
woful
loss
of
the
Divine
knowledge
of
the
Creature
,
and
of
the
filial
soul-contenting
knowledge
of
God
:
yea
and
of
himself
,
as
in
his
due
subordination
to
God
.
This
seems
the
sence
of
this
text
,
and
this
is
the
case
of
faln
mankind
.
Naturally
now
every
man
would
fain
have
his
safety
and
Comforts
in
his
own
hand
.
He
thinks
them
not
so
sure
and
well
in
the
hand
of
God
:
O
what
would
a
carnal
man
give
that
he
had
but
his
life
and
health
in
his
own
hand
,
and
might
keep
them
as
long
as
he
saw
good
!
When
he
is
poor
,
he
had
rather
it
were
in
his
hand
to
supply
his
wants
,
than
in
Gods
;
for
he
thinks
it
would
go
better
with
him
.
When
he
is
sick
,
he
had
far
rather
it
were
in
his
own
hand
to
cure
him
,
than
in
Gods
,
for
then
he
should
be
sure
of
it
.
If
he
be
in
any
strait
,
he
cannot
be
content
with
a
bare
promise
for
his
deliverance
;
but
unless
he
see
some
probability
in
the
means
,
and
work
,
and
unless
he
be
acquainted
with
the
particular
way
by
which
he
must
be
delivered
he
is
not
satisfied
:
for
he
cannot
trust
God
,
so
well
as
himself
.
Is
not
this
the
case
of
all
you
that
are
carnal
?
Would
you
not
think
your
case
much
safer
and
better
if
it
were
in
your
own
hands
,
than
you
do
now
it
is
in
Gods
!
What
would
you
not
give
,
that
you
were
but
as
able
to
give
ease
,
and
heath
and
wealth
,
and
honour
,
and
life
to
your selves
,
as
God
is
!
Hence
it
is
that
you
so
anxiously
contrive
for
your selves
,
and
trouble
your selves
with
needless
cares
;
because
you
dare
not
trust
God
,
but
think
you
are
faln
to
your
own
care
and
finding
.
You
think
your selves
quite
undone
when
you
have
nothing
left
you
but
God
and
his
Promise
to
trust
upon
,
and
when
you
see
nothing
in
your selves
and
the
Creature
to
support
you
.
And
thus
are
all
men
faln
from
God
to
themselves
.
But
Sanctification
teacheth
men
that
self-denyal
which
according
to
its
measure
,
doth
heal
them
of
this
disease
.
Though
some
actual
knowledge
of
good
and
evil
,
and
some
care
of
our
natural
selves
be
now
become
a
necessary
duty
,
as
suited
to
our
lapsed
state
,
which
yet
had
never
been
but
through
sin
:
Yet
that
which
is
sinful
,
self-denyal
doth
destroy
.
It
sheweth
man
that
he
is
every
way
insufficient
for
himself
,
and
that
he
is
not
the
fountain
of
his
own
felicity
:
nor
doth
it
belong
to
him
,
but
to
God
,
to
preserve
him
and
secure
his
welfare
.
He
seeth
what
a
folly
it
is
to
depart
from
the
tuition
of
his
Heavenly
Father
,
and
as
the
Prodigal
Son
to
desire
to
have
his
portion
in
his
own
hands
.
Experience
tells
him
with
smart
and
sorrow
that
he
hath
not
been
so
good
a
preserver
of
himself
,
nor
used
himself
so
well
as
to
desire
to
be
in
the
same
hands
any
longer
that
have
so
abused
him
:
Yea
he
knoweth
that
it
was
God
that
indeed
preserved
him
,
while
he
was
over
Solicitous
about
it
himself
,
and
would
needs
have
the
managing
of
his
own
affairs
.
He
now
believes
that
he
can
be
no
where
safe
but
in
the
hands
of
God
,
and
no
way
sufficiently
provided
for
but
by
his
wisdom
,
love
and
power
:
Nor
dare
he
trust
himself
hereafter
with
himself
or
any
Creature
!
He
finds
that
he
hath
but
turmoiled
and
distracted
his
mind
by
undertaking
the
management
of
his
own
preservation
:
and
that
he
hath
brought
himself
into
a
wilderness
,
and
lost
himself
and
ravelled
his
own
affairs
:
when
if
he
had
committed
himself
to
God
,
and
been
satisfied
in
his
Wisdom
,
Love
,
and
Power
,
all
had
been
kept
safe
and
sound
,
and
man
had
not
been
lost
,
nor
his
estate
thus
shattered
and
overthrown
.
And
therefore
the
returning
self-denying
convert
is
brought
to
an
utter
distrust
of
himself
,
and
resolved
hereafter
to
trust
himself
upon
nothing
below
All-sufficiency
and
Infinite
Love
.
He
is
so
offended
with
himself
for
his
former
self-destruction
,
and
for
undoing
himself
so
foolishly
,
that
he
calls
himself
to
account
and
into
judgement
for
it
,
and
condemneth
himself
as
a
Traytor
to
God
,
and
a
Murderer
of
himself
,
and
will
no
more
be
in
the
hands
of
so
treacherous
a
delinquent
:
But
as
the
eyes
of
a
servant
are
on
the
hand
of
his
Master
,
so
are
his
eyes
on
God
for
all
supplies
.
And
this
is
the
part
of
the
work
of
the
spirit
of
Adoption
,
who
teacheth
us
to
cry
Abba
,
Father
▪
and
as
Children
,
not
to
be
very
careful
for
our selves
,
but
to
run
to
our
Father
in
all
our
wants
,
and
tell
him
,
what
we
stand
in
need
of
and
beg
relief
:
and
to
be
careful
for
nothing
:
but
in
every
thing
by
prayer
with
supplication
and
thanksgiving
to
make
knownour
requests
to
God
,
Phil.
4.
6.
And
this
acquiescence
of
the
soul
in
the
love
of
God
,
is
it
that
keepeth
our
hearts
and
minds
in
that
Peace
of
God
which
passeth
understanding
,
vers.
7.
so
that
the
more
self-denyal
,
the
less
is
a
man
dependant
on
himself
,
or
troubled
with
the
cares
of
his
own
preservation
:
and
the
more
doth
he
cast
himself
on
God
,
and
is
careful
to
please
him
that
is
his
true
Preserver
,
and
then
quietech
and
resteth
his
mind
in
his
All-sufficiency
and
infinite
wisdom
and
love
;
and
so
is
a
meer
dependant
upon
God
.
7.
Moreover
;
It
is
the
Prerogative
of
God
as
absolute
Owner
of
us
,
to
be
the
sole
Disposer
of
man
and
of
all
the
other
Creatures
:
and
to
choose
them
their
condition
,
and
give
them
their
several
Talents
,
and
determine
of
the
events
of
all
their
affairs
,
as
pleaseth
himself
;
And
innocent
man
was
contented
with
this
order
,
and
well
pleased
that
God
should
be
the
absolute
Disposer
of
him
and
all
.
But
when
man
turned
from
God
to
self
,
he
presently
desired
to
be
the
Disposer
of
himself
;
and
not
of
himself
only
,
but
of
all
the
Creatures
within
his
reach
.
How
fain
would
selfish
corrupted
man
be
the
chooser
of
his
own
condition
?
His
will
is
against
the
will
of
God
,
and
he
usually
disliketh
Gods
disposal
.
If
he
had
the
matter
in
his
own
hands
,
almost
nothing
should
be
as
it
is
;
but
so
cross
would
they
be
to
God
that
all
thing
would
be
turned
upside
down
:
If
it
were
at
their
will
,
there
's
scarce
a
poor
man
but
would
be
Rich:
and
scarce
a
Rich
man
but
would
be
richer
:
The
Servant
would
be
master
:
The
Tenant
would
be
a
Landlord
:
The
Husbandman
and
Tradesman
would
be
a
Gentleman
:
the
Labourer
would
live
an
easier
life
:
His
house
should
be
better
:
his
cloathing
should
be
better
;
his
fare
should
be
better
:
his
Provision
should
be
greater
,
his
credit
or
honour
with
men
should
be
more
;
the
Gentleman
would
be
a
Knight
,
and
the
Knight
a
Lord
,
and
the
Lord
would
be
a
King
,
and
the
King
would
be
more
Absolute
and
have
a
larger
Dominion
:
Nay
every
man
would
be
a
King
,
and
learn
the
doctrine
of
the
Jews
,
and
many
of
this
age
among
us
,
to
expect
that
the
world
should
be
ruled
by
them
;
and
they
should
reign
as
Lords
and
Princes
in
the
earth
.
If
it
were
with
selfish
men
as
they
would
have
it
,
there
's
scarce
a
man
that
would
be
what
he
is
,
nor
dwell
where
he
doth
,
nor
live
at
the
rates
that
now
he
liveth
at
.
The
weak
would
be
always
strong
;
and
the
sick
would
be
well
and
always
well
;
and
the
old
would
be
young
again
;
and
never
taste
the
infirmities
of
age
;
and
if
they
might
live
as
long
as
they
would
,
I
think
there
's
few
of
the
unsanctified
that
would
ever
die
,
nor
look
after
Heaven
as
long
as
they
could
live
on
earth
.
O
what
a
brave
life
should
I
have
,
thinks
the
selfish
unsanctified
wretch
,
if
I
were
but
wholly
at
my
own
Disposal
,
and
might
be
what
I
would
be
,
and
have
what
I
would
have
!
What
would
men
give
for
such
a
life
as
this
?
Had
they
but
their
own
wills
,
they
would
think
themselves
the
happiest
men
on
earth
:
that
is
,
if
they
could
be
delivered
from
the
will
of
God
,
and
be
from
under
his
disposal
,
and
get
the
reins
into
their
own
hands
!
Nay
this
is
not
all
,
but
the
selfish
person
would
be
the
disposer
of
all
the
world
within
his
reach
,
as
well
as
of
himself
.
He
would
have
Kingdoms
at
his
dispose
,
and
all
things
carried
according
to
his
Will
:
He
would
have
all
his
neighbours
have
a
dependance
upon
him
;
Very
bountiful
he
would
be
,
if
he
were
the
Lord
of
all
:
For
he
would
be
the
great
Benefactor
of
the
world
,
and
have
all
men
beholden
to
him
,
and
depend
upon
him
.
If
he
see
things
that
little
concern
him
,
he
hath
a
will
of
his
own
that
would
fain
have
the
Disposal
of
them
.
If
he
hear
of
the
affairs
of
other
Nations
,
some
will
he
hath
of
his
own
which
he
would
have
fulfilled
in
them
,
at
least
so
far
as
any
of
his
own
interest
may
be
involved
in
the
business
.
But
when
Sanctification
hath
brought
men
to
self-denyal
,
then
they
discern
and
lament
this
folly
:
They
see
what
silly
giddy
worms
they
are
to
be
Disposers
of
themselves
,
or
of
the
world
:
They
see
that
they
have
neither
wisdom
,
nor
goodness
,
nor
power
sufficient
for
so
great
a
work
.
They
then
perceive
that
it
were
better
make
an
Ideot
the
Pilot
of
a
Ship
,
or
an
Infant
to
be
their
Physitian
when
they
are
sick
,
or
the
Disposer
of
their
estates
,
than
to
commit
themselves
and
the
world
to
their
dispose
.
They
see
how
foolishly
they
have
endeavoured
or
desired
to
rob
God
of
his
prerogative
:
And
therefore
they
return
from
themselves
to
him
,
and
give
up
all
by
free
consent
to
his
sole
Disposal
,
that
so
he
may
do
with
his
own
as
he
list
.
He
finds
that
he
hath
work
enough
to
do
of
his
own
,
and
is
become
too
unfit
for
that
:
and
therefore
he
dare
no
more
undertake
the
work
of
God
,
for
which
he
is
infinitely
unfit
.
He
finds
that
the
more
he
hath
his
own
will
,
the
worse
it
goes
with
him
:
and
therefore
he
will
give
up
himself
to
God
and
stand
to
his
will
:
If
he
feels
that
Providence
doth
cross
his
flesh
,
and
that
he
hath
Poverty
when
the
flesh
would
have
riches
,
and
flame
when
that
carnal
self
would
have
honour
,
and
labour
when
the
flesh
would
have
ease
,
and
sickness
when
the
flesh
would
have
health
,
he
would
not
for
all
that
have
the
work
taken
out
of
the
hand
of
God
,
but
truly
saith
,
Not
my
will
but
thine
be
done
:
and
believeth
that
Gods
disposal
is
the
best
;
and
that
his
Father
knows
well
enough
what
he
doth
;
And
if
it
were
put
to
his
choice
,
whether
God
or
he
should
be
the
Disposer
of
his
estate
and
honour
and
Life
,
he
had
rather
it
were
in
Gods
hands
than
his
own
:
and
would
not
undertake
the
charge
,
if
it
were
offered
him
.
Alas
,
thinks
he
,
I
am
almost
below
a
man
and
am
I
fit
to
make
a
God
of
?
I
come
off
so
lamely
in
the
duty
of
a
Creature
as
deserves
damnation
:
and
am
I
fit
to
arrogate
the
work
of
the
Creator
?
8.
Moreover
it
is
the
high
Prerogative
of
God
to
be
the
Soveraign
Ruler
of
the
world
;
to
make
Laws
for
them
,
which
must
be
obeyed
;
and
to
reward
the
obedient
,
and
punish
the
disobedient
.
God
is
King
of
all
the
earth
;
even
King
of
Kings
,
and
Lord
of
Lords
;
and
all
shall
obey
him
,
or
be
judged
by
him
for
their
disobedience
.
But
sin
turned
man
into
a
Rebel
against
Heaven
,
and
a
Traitor
to
his
Maker
:
so
that
now
the
selfish
unsanctified
man
disliketh
Gods
Government
,
at
least
in
the
particulars
,
and
would
Govern
himself
.
The
Law
of
God
contained
in
his
Word
and
Works
he
murmurs
at
as
too
obscure
,
or
too
precise
and
strict
for
him
.
He
finds
that
it
crosseth
his
Carnal
interest
,
and
speaks
not
good
of
him
but
evil
,
and
therefore
he
is
against
it
as
supposing
it
to
be
against
him
and
his
pleasure
,
profit
,
and
honour
in
the
world
.
If
men
had
but
the
Government
of
themselves
,
what
a
difference
would
there
be
between
their
way
and
Gods
?
If
corrupt
unsanctified
selfish
man
might
make
a
Law
for
himself
in
stead
of
the
Word
of
God
,
what
a
Law
would
it
be
?
and
how
much
of
the
Law
of
God
should
be
repealed
?
If
sinners
might
make
a
Scripture
,
you
should
find
in
it
no
such
passages
as
these
,
[
Except
a
man
be
Converted
,
or
born
again
,
he
cannot
enter
into
the
Kingdom
of
heaven
:
without
Holiness
none
shall
see
God
.
]
If
self
might
make
Laws
,
you
should
not
read
in
them
[
If
ye
live
after
the
flesh
ye
shall
die
;
but
if
by
the
Spirit
ye
mortifie
the
deeds
of
the
body
,
ye
shall
live
▪
]
Nor
should
you
there
find
,
that
the
Gate
is
strait
,
and
the
way
is
narrow
that
leads
to
life
,
and
few
there
be
that
find
it
;
or
that
the
righteous
are
scarcely
saved
]
As
all
the
Scripture
is
now
for
Holiness
,
and
against
Prophaneness
,
Ungodliness
,
and
Sensuality
;
if
self
had
the
framing
of
it
,
it
should
all
be
changed
,
and
it
should
at
least
speak
peace
to
fleshly-minded
men
:
All
those
true
and
dreadful
passages
that
speak
fire
and
brimstone
against
the
unsanctified
,
and
threatned
everlasting
torments
,
should
be
razed
out
;
and
you
shall
find
no
talk
of
damnation
in
the
Scripture
for
such
as
they
:
no
talk
of
the
worm
that
never
dyeth
,
or
the
fire
that
is
never
quenched
,
or
of
[
Depart
from
me
all
ye
workers
of
iniquity
;
I
know
you
not
]
or
that
[
the
way
of
the
ungodly
shall
perish
]
or
that
[
God
doth
laugh
at
them
,
because
he
seeth
that
their
day
is
coming
]
Abundance
of
the
Bible
would
be
wiped
out
,
if
Carnal
self
had
but
the
altering
of
it
:
Nay
it
would
be
quite
made
new
,
and
made
a
contrary
thing
:
the
Articles
of
our
Creed
would
be
changed
:
the
Petitions
of
our
Rule
for
Prayer
would
be
most
altered
:
every
one
of
the
ten
Commandments
would
be
altered
,
as
I
shall
after
shew
.
Idolatry
should
be
no
sin
,
but
the
principal
Law
;
for
self
would
be
set
up
as
the
Idol
of
the
world
:
will-worship
would
be
no
sin
;
men
would
he
held
guiltless
that
take
the
name
of
God
in
vain
:
The
Lords
day
should
be
a
day
of
mirth
and
carnal
pleasure
:
every
Subject
would
be
the
Soveraign
;
and
every
Inferiour
the
Superior
;
Revenge
would
be
made
lawful
for
themselves
,
though
not
for
others
:
Fornication
and
Adultery
would
be
no
mortal
sin
;
Stealing
would
be
made
tolerable
to
themselves
;
it
should
be
lawful
to
them
to
do
any
wrong
to
the
name
and
reputation
of
another
:
in
a
word
,
every
man
would
do
what
he
list
,
and
his
will
should
be
his
Law
,
and
himself
should
be
his
own
Judge
;
a
gentle
tender
Judge
no
doubt
.
Thus
would
self
Rule
.
But
sanctification
brings
men
to
Deny
this
self
;
and
to
lay
down
the
Arms
of
Rebellion
against
God
;
and
to
see
how
unfit
we
are
to
Rule
our selves
;
that
we
are
too
foolish
,
and
sinful
,
and
partial
to
make
Laws
,
and
too
partial
also
and
tender
to
execute
them
;
and
that
as
we
were
made
to
obey
,
so
obey
we
must
,
and
come
again
into
our
ranks
,
and
willingly
subject
our selves
to
the
Soveraign
of
the
world
.
Self
denyal
teacheth
a
man
to
have
his
own
Carnal
wisdom
and
reasonings
that
rise
up
against
the
Laws
of
God
;
and
to
Love
them
the
worse
because
they
are
thus
his
own
;
and
to
love
the
Laws
of
God
the
better
,
because
they
are
God's
,
and
because
they
are
against
his
Carnal
self
.
The
stamps
of
God
on
them
doth
make
them
currant
with
him
,
when
if
they
had
but
the
private
stamps
of
self
,
he
would
disown
them
as
counterfeit
or
treasonable
.
He
hath
indeed
a
flesh
that
is
restrained
by
Gods
Laws
,
and
striveth
against
them
;
but
he
thinks
never
the
worse
of
the
Law
for
that
,
but
approveth
and
liketh
it
in
the
inner
man
:
and
if
he
might
have
his
choice
,
he
would
not
blot
out
one
Commandment
,
nor
one
Direction
,
nor
one
Article
of
Faith
,
nor
a
tittle
of
the
Law
,
because
that
self
is
not
the
Chooser
in
him
;
but
he
hath
learned
to
submit
to
the
will
and
wisdom
of
the
Lord
.
And
though
he
love
himself
,
and
have
a
nature
that
is
unwilling
of
suffering
,
and
feareth
the
displeasure
of
God
,
and
the
threatnings
of
his
holy
Law
:
yet
doth
he
unfeignedly
justifie
the
Law
,
and
acknowledge
it
to
be
holy
,
and
just
,
and
good
;
and
would
not
have
the
very
threatnings
of
it
to
be
repealed
and
blotted
out
,
if
he
had
his
choice
:
for
he
knows
that
the
Determinations
of
God
are
the
best
,
and
that
none
but
he
is
fit
to
govern
,
and
therefore
he
desires
that
he
himself
may
be
taught
better
to
obey
,
and
not
that
he
may
rule
;
and
wisheth
that
he
were
more
conformed
to
the
Law
;
and
not
that
the
Law
were
conformed
to
him
;
and
fain
he
would
have
his
own
will
brought
up
to
Gods
,
but
wisheth
not
Gods
will
to
be
crookened
and
brought
down
to
his
.
As
far
as
men
have
self-denyal
,
this
is
so
.
9.
Moreover
,
as
it
is
Gods
Prerogative
to
be
the
Soveraign
Ruler
of
our selves
,
so
also
of
all
others
as
well
as
us
.
But
when
sin
had
set
up
self
,
man
would
not
only
Rule
himself
,
but
would
rule
all
others
.
An
eager
desire
there
is
in
the
unsanctified
selfish
heart
,
that
he
might
be
Ruler
of
Town
and
Country
,
and
all
might
be
brought
to
do
his
will
.
And
hence
it
is
that
there
is
such
resisting
and
grudging
at
good
Governors
,
and
that
men
are
so
ambitious
and
fain
would
be
highest
,
because
they
would
have
their
own
wills
fulfilled
by
all
,
and
therefore
would
have
power
to
force
men
to
it
:
Hence
it
is
that
there
is
such
a
stir
in
the
world
for
Crowns
and
Kingdoms
:
and
few
men
have
ever
been
heard
of
,
that
have
refused
a
Scepter
when
it
was
offered
them
,
yea
or
that
would
not
step
out
of
their
way
for
it
,
and
wound
their
Consciences
,
and
hazard
all
their
hopes
of
Heaven
for
it
,
if
they
found
themselves
in
a
likelyhood
of
obtaining
it
;
because
where
self
doth
raign
at
home
,
it
would
raign
also
over
all
others
.
Nothing
more
pleaseth
the
Carnal
mind
,
than
to
have
his
will
,
and
to
have
all
men
do
what
he
would
have
them
,
and
to
see
all
at
his
beck
,
and
each
man
seeking
to
know
his
Pleasure
,
ready
to
receive
his
word
for
Law
.
This
is
the
reign
of
self
.
But
sanctification
teaching
men
self-denyal
,
doth
make
them
look
fist
at
the
Doing
of
Gods
will
;
and
would
have
all
the
world
obedient
to
that
;
and
for
their
own
wills
,
they
resign
them
absolutely
to
Gods
,
and
would
not
have
men
obey
them
but
in
a
due
subordination
to
the
Lord
.
As
they
affect
no
Dominion
or
Government
but
for
God
,
so
they
desire
not
men
to
obey
their
wills
any
further
than
it
is
necessary
to
the
obedience
of
Gods
will
,
to
which
they
are
serviceable
and
conform
.
The
self-denying
sanctified
man
hath
as
careful
an
eye
up
and
down
the
world
for
Gods
interest
,
as
the
self-seeker
hath
for
his
own
:
And
as
eagerly
doth
he
long
to
hear
of
the
setting
up
of
the
Name
,
and
Kingdom
,
and
Will
or
Laws
of
God
in
the
world
,
as
the
ambitious
man
longs
for
the
setting
up
of
his
own
.
And
it
as
much
rejoyceth
the
holy
self-denying
man
to
hear
that
Gods
Laws
are
set
up
and
obeyed
,
and
that
the
world
doth
stoop
to
Jesus
Christ
,
as
it
would
rejoyce
the
Carnal
selfish
wretch
to
be
the
Lord
and
Master
of
all
himself
,
and
his
will
become
the
Law
of
the
world
.
An
Holy
self-denying
man
would
be
far
gladder
to
hear
that
Africa
,
America
,
and
the
rest
of
the
unbelieving
part
of
the
world
were
Converted
to
Christ
by
the
power
of
the
Gospel
,
and
that
the
Heathens
were
his
inheritance
,
and
the
Kingdoms
of
the
world
become
the
Kingdoms
of
Christ
,
than
if
he
had
Conquered
all
these
himself
,
and
were
become
the
King
or
Emperour
of
the
world
.
For
as
self
is
the
chief
interest
of
an
unsanctified
man
;
so
Christ
and
the
will
of
God
is
the
chief
Interest
of
the
sanctified
:
for
the
hath
destroyed
the
contradictory
Interest
of
self
,
and
renounced
it
,
and
hath
taken
God
for
his
End
,
and
Christ
for
the
Way
,
and
consequently
for
his
highest
Interest
:
so
that
he
hath
now
no
business
in
the
world
but
Gods
business
;
he
hath
no
honour
to
regard
but
Gods
honour
;
he
hath
none
to
exalt
but
the
King
of
Kings
;
he
knows
no
gain
but
the
pleasing
of
God
;
he
knows
no
content
or
pleasure
but
Gods
pleasure
:
for
the
life
that
he
now
lives
in
the
flesh
,
he
lives
by
faith
of
the
Son
of
God
,
that
hath
loved
him
and
given
himself
for
him
;
and
thereby
hath
drawn
him
out
of
himself
to
the
Fountain
and
End
of
Love
;
and
so
it
is
not
he
that
lives
,
but
Christ
liveth
in
him
,
Gal.
2.
20.
10.
Lastly
,
it
is
the
high
Prerogative
of
God
,
to
have
the
honour
and
Power
and
Glory
ascribed
to
him
,
and
be
praised
as
the
author
of
all
Good
to
the
world
:
and
his
Glory
he
will
not
give
to
another
:
Man
and
all
things
are
Created
,
and
preserved
and
ordered
for
his
Glory
:
Nor
shall
man
have
any
Glory
but
in
the
Glorifying
of
his
Lord
:
when
we
fell
short
of
Glorifying
the
Lord
,
we
also
fell
short
of
the
Glory
which
we
expected
by
him
.
But
when
sin
turned
man
from
God
to
himself
,
he
became
regardless
of
the
honour
of
God
,
and
his
mind
was
bent
on
his
own
Honour
,
so
that
he
would
have
every
knee
bow
to
himself
,
and
every
eye
observe
him
,
and
every
mind
think
highly
of
him
,
and
every
tongue
to
praise
and
magnifie
him
:
It
doth
him
good
at
the
heart
,
to
have
vertue
,
and
wisdom
,
and
greatness
ascribed
to
him
,
and
an
excellency
in
all
;
and
to
have
all
the
good
that
is
done
ascribed
to
him
,
and
to
be
taken
to
be
as
the
Sun
in
the
firmament
that
all
must
eye
,
and
none
can
live
without
,
and
to
be
esteemed
the
benefactor
of
all
.
When
he
hears
that
men
extol
him
and
speak
nothing
of
him
but
well
,
and
great
things
;
and
when
he
sees
them
all
observe
and
reverence
him
,
and
take
him
as
an
Oracle
for
wisdom
,
or
as
an
Angel
of
God
,
O
how
this
pleaseth
his
unsanctified
selfish
mind
!
Now
he
hath
his
End
,
even
that
which
he
would
have
;
and
verily
saith
Christ
,
they
have
their
reward
.
But
when
Sanctification
hath
taught
men
to
deny
themselves
,
they
see
then
that
they
are
vile
and
miserable
sinners
,
and
loath
themselves
for
all
their
abominations
;
and
are
base
in
their
own
eyes
,
and
humble
themselves
before
the
Lord
,
and
abhor
themselves
in
dust
and
ashes
,
and
say
,
To
us
belongeth
shame
and
confusion
of
face
;
Not
unto
us
O
Lord
,
not
unto
us
,
but
to
thy
Name
give
the
glory
,
Psal.
115.
1.
Dan.
9.
7
,
8.
The
holy
self-denying
soul
desireth
no
glory
and
honour
,
but
what
may
conduce
to
the
glory
and
honour
of
his
Lord
:
His
heart
riseth
against
base
flattering
worldlings
,
that
would
rob
God
and
give
the
honour
to
him
:
nor
can
they
do
him
a
greater
displeasure
than
to
ascribe
that
to
him
belongeth
only
to
God
,
or
to
bring
to
him
or
any
Creature
,
his
Makers
due
.
If
God
be
honoured
,
he
takes
himself
as
honoured
,
if
he
be
never
so
low
:
If
God
be
dishonoured
,
he
is
troubled
,
and
his
own
honour
will
not
make
him
reparation
.
As
he
liveth
himself
to
the
glory
of
God
,
and
doth
all
that
he
doth
in
the
world
to
that
end
;
so
would
he
have
others
do
so
too
:
And
if
God
be
most
honoured
by
his
disgrace
and
shame
,
he
can
submit
.
And
thus
I
have
shewed
you
the
true
Nature
both
of
selfishness
and
of
self-denyal
.
But
observe
that
I
describe
it
as
it
is
in
it self
:
but
yet
there
is
too
much
selfishness
in
the
best
,
which
may
hinder
the
fulness
of
these
effects
.
But
self-denyal
is
predominant
in
all
the
sanctified
,
though
it
be
not
perfect
.
CHAP.
II.
Reasons
of
the
Necessity
of
Self-denyal
to
salvation
.
III.
ANd
now
you
have
seen
the
Description
of
self-denyal
,
and
I
hope
,
if
you
have
studyed
it
,
you
know
what
it
is
that
is
required
;
I
shall
next
shew
you
some
of
the
Reasons
of
its
Necessity
,
and
prove
it
to
you
beyond
dispute
that
it
is
no
indifferent
thing
,
nor
the
high
attainment
of
some
few
of
the
Saints
,
but
a
thing
that
all
must
have
that
will
be
saved
,
being
of
the
very
essence
of
holiness
it self
;
so
that
it
is
as
possible
to
live
without
life
;
as
to
be
Holy
without
self-denyal
;
and
as
possible
to
be
saved
whether
God
will
or
no
,
as
to
be
saved
without
self-denyal
in
a
predominant
degree
.
And
if
any
of
you
thing
strange
that
salvation
should
be
laid
on
so
high
a
duty
,
and
that
no
man
can
be
a
true
Disciple
that
denyeth
not
himself
,
even
to
the
forsaking
of
his
Life
,
and
all
,
when
God
requireth
it
,
I
shall
shew
you
that
Reason
that
should
easily
satisfie
you
.
Reas.
1.
Till
a
man
Deny
himself
,
he
denyeth
God
,
and
doth
not
indeed
believe
in
him
,
and
love
him
,
and
take
him
to
be
his
God
.
And
I
hope
you
will
grant
that
no
man
can
be
saved
that
believes
not
in
God
,
nor
Loveth
him
,
nor
takes
him
for
his
God
:
He
that
will
deny
God
and
yet
think
to
be
saved
,
must
think
to
be
saved
in
despight
of
God
.
The
first
Article
of
our
faith
,
and
of
our
Baptismal
Christian
Covenant
,
is
to
Believe
in
God
the
Father
,
and
take
him
for
our
God
,
and
give
up
our selves
to
be
his
people
.
But
this
no
man
can
do
without
self-denyal
.
For
by
all
that
I
have
said
in
the
description
of
it
,
you
may
see
that
selfishness
is
most
contrary
to
God
,
and
would
rob
him
of
all
his
high
Prerogatives
,
and
God
should
be
no
God
,
if
the
selfish
sinner
had
his
will
:
and
he
doth
not
heartily
consent
that
he
shall
be
God
to
him
.
I
have
formerly
told
you
,
that
self
is
the
God
of
wicked
men
,
or
the
worlds
great
Idol
:
And
that
the
inordinate
Love
of
Pleasure
,
Profits
and
Honour
,
in
Trinity
,
is
all
but
this
self
love
in
Unity
;
and
that
in
the
Malignant
Trinity
of
Gods
enemies
,
the
flesh
is
the
first
and
foundation
,
the
world
the
second
,
and
the
Devil
the
third
:
Every
man
is
an
Idolater
so
far
as
he
is
selfish
.
God
is
not
a
bare
name
:
He
that
takes
away
his
Essence
or
Attributes
and
Prerogatives
,
and
yet
thinks
he
believeth
in
him
,
because
he
leaveth
him
his
name
and
Titles
,
doth
as
bad
as
they
that
set
up
an
Image
,
and
worship
that
instead
of
God
,
or
that
worship
the
Sun
or
Moon
as
Gods
,
because
they
somewhat
represent
his
Glory
:
for
sure
a
bare
Name
hath
as
little
substance
as
an
Image
;
much
less
can
you
say
it
hath
more
than
the
Sun
.
Now
selfish
ungodly
men
do
all
of
them
rob
God
,
and
give
his
honour
and
prerogatives
to
themselves
,
and
put
him
off
with
empty
Titles
:
They
call
him
their
God
,
but
will
not
have
him
for
their
End
,
their
Portion
and
Felicity
,
nor
give
him
the
strongest
Love
of
their
hearts
:
They
will
not
take
him
as
their
Absolute
Owner
;
and
devote
themselves
and
all
they
have
to
him
,
and
stand
with
a
willing
mind
to
his
Dispose
.
They
will
not
take
him
for
their
Soveraign
,
and
be
Ruled
by
him
,
nor
deny
themselves
for
him
,
nor
seek
his
honour
and
interest
above
their
own
.
They
call
him
their
Father
,
but
deny
him
his
honour
;
and
their
Master
,
but
give
him
not
his
fear
,
Mal.
1.
6.
They
depend
not
on
his
hand
,
and
live
not
by
his
Law
,
and
to
his
Glory
;
and
therefore
they
do
not
take
him
for
their
God
.
And
can
you
expect
that
God
should
save
those
that
deny
him
and
would
dethrone
him
?
that
is
,
his
very
enemies
.
Reas.
2.
Yea
more
than
so
;
God
will
not
save
those
that
make
themselves
their
own
Gods
,
when
they
have
rejected
him
.
But
all
these
unsanctified
selfish
men
,
do
make
themselves
their
own
Gods
:
for
in
all
the
ten
particulars
before
mentioned
,
they
take
to
themselves
the
Prerogatives
of
God
.
1.
They
would
be
their
own
End
and
loo●…
further
.
2.
They
use
all
Creatures
but
as
means
to
〈…〉
End
;
yea
God
himself
is
esteemed
but
for
themselves
.
3.
They
Love
their
present
Life
and
Prosperity
better
than
God
.
4.
They
would
be
their
own
,
and
live
as
their
own
,
and
not
as
those
that
are
none
of
their
own
.
5.
They
would
have
the
Creatures
to
be
their
〈…〉
them
as
their
Own
,
and
not
as
God's
.
●
.
〈…〉
●●st
care
for
themselves
,
and
shift
for
themselves
●…t
themselves
wholly
upon
God
.
7.
They
would
dispose
of
themselves
and
their
own
conditions
,
and
of
all
things
else
.
8.
They
would
Rule
themselves
,
and
be
from
under
the
Laws
and
Government
of
God
.
9.
They
would
be
the
Rulers
of
all
others
,
and
have
all
men
do
their
wills
.
10.
And
they
would
be
honoured
and
admired
by
all
,
and
have
the
praise
ascribed
to
them
.
And
if
all
this
be
not
to
set
up
themselves
as
Gods
or
Idols
in
the
world
,
I
know
not
what
is
.
Certainly
God
is
so
far
from
having
a
thought
of
saving
such
vile
Idolaters
(
in
this
Condition
)
that
they
are
the
principal
objects
of
his
high
displeasure
,
and
the
fairest
Marks
for
his
Justice
to
shoot
at
:
and
he
is
engaged
to
pull
them
down
and
tread
them
into
hell
:
should
God
stand
by
and
see
a
company
of
rebellious
sinners
sit
down
in
his
Throne
,
or
usurp
his
Soveraignty
and
Divine
Prerogatives
,
and
let
them
alone
,
yea
and
advance
them
to
his
Glory
?
No
,
he
hath
resolved
that
he
that
humbleth
himself
shall
be
exalted
,
and
he
that
exalted
himself
shall
be
brought
low
.
And
what
higher
self-exaltation
can
there
be
,
than
to
make
ourselves
as
gods
to
our selves
?
And
therefore
who
should
be
brought
lower
than
such
?
Reas.
3.
No
man
can
be
a
Christian
that
takes
not
Christ
for
his
Lord
and
Saviour
;
But
no
man
without
this
self-denyal
can
take
Christ
for
his
Lord
and
Saviour
:
and
therefore
no
man
without
self-denyal
can
be
a
Christian
,
and
so
be
saved
.
He
that
makes
himself
his
End
,
cannot
make
Christ
as
Christ
his
way
:
for
Christ
is
the
way
to
the
Father
,
and
not
to
Carnalself
.
Nay
the
business
that
Christ
came
upon
into
the
world
,
was
to
pull
down
and
subdue
this
self
.
Moreover
whoever
taketh
Christ
for
his
Saviour
,
must
know
from
what
it
is
that
he
must
save
him
;
and
that
is
principally
from
self
:
And
no
man
can
take
Christ
for
his
Saviour
that
renounceth
not
self-confidence
,
and
is
not
willing
to
be
saved
from
the
Idolatry
of
self-exaltation
.
No
man
can
take
Christ
for
his
Master
or
Teacher
,
that
comes
not
into
his
school
as
a
little
child
,
renouncing
the
guidance
of
Carnal-self
,
and
sensible
of
his
need
of
an
heavenly
Teacher
.
No
man
can
take
Christ
for
his
King
and
Lord
,
and
give
up
himself
to
him
as
his
own
and
as
his
Subject
,
that
hath
not
learned
to
deny
that
self
that
claims
propriety
and
soveraignty
in
his
stead
.
There
is
no
Antichrist
nor
false
Christ
that
ever
was
in
the
world
,
that
doth
more
truly
oppose
Christ
,
and
resist
him
in
all
the
parts
of
his
office
,
than
Carnal
self
.
It
is
this
that
will
not
stoop
to
his
Righteousness
,
or
to
his
Guidance
,
and
to
his
teaching
and
holy
Government
.
Self
is
the
false
Christ
or
Saviour
of
the
world
,
as
well
as
the
false
God
.
And
therefore
there
can
be
no
salvation
,
where
self
is
not
denyed
and
taken
down
.
Reas.
4.
He
that
believeth
not
in
the
Holy
Ghost
,
and
taketh
him
not
for
his
Sanctifier
,
cannot
be
a
true
Christian
or
be
saved
.
But
no
man
without
this
self-denyal
believeth
in
the
Holy
Ghost
,
and
taketh
him
for
his
Sanctifier
:
And
therefore
without
this
Self-denyal
no
man
can
be
a
true
Christian
or
be
saved
.
The
very
nature
of
sanctification
consisteth
in
the
turning
a
man
from
himself
to
God
:
in
destroying
selfishness
,
and
devoting
the
soul
to
God
by
Christ
.
And
therefore
it
is
past
dispute
,
that
none
but
the
self-denying
are
sanctified
:
and
therefore
none
b●
they
do
truly
take
the
Holy
Ghost
for
their
Sanctifier
,
and
truly
believe
in
him
.
So
far
as
men
are
in
Love
with
the
disease
,
it
is
certain
they
will
not
use
the
Physitian
.
Reas.
5.
No
man
is
a
true
Christian
and
in
a
state
of
salvation
,
that
denyeth
,
renounceth
or
rejecteth
the
word
of
God
.
But
all
men
that
have
not
self-denyal
(
that
hear
the
word
of
God
)
do
renounce
,
deny
it
or
reject
it
:
and
therefore
no
man
without
self-denyal
is
a
true
Christian
or
can
be
saved
.
In
the
Scriptures
it
is
that
we
have
eternal
life
:
it
s
they
that
must
make
us
wise
to
salvation
:
the
man
that
will
be
blessed
,
must
meditate
in
them
day
and
night
,
Psal.
1.
3.
And
it
is
not
the
hearers
but
the
Doers
of
them
that
are
blessed
.
But
nothing
is
more
clear
,
than
that
the
voice
of
Scripture
calleth
aloud
on
all
men
to
deny
themselves
;
and
that
the
scope
of
it
is
to
cry
down
self
,
and
set
up
God
in
Jesus
Christ
.
It
is
the
very
drift
and
meaning
of
it
from
end
to
end
to
take
down
self
,
and
abase
men
in
their
own
eyes
,
and
bring
them
home
to
God
from
whom
they
are
revolted
.
Reas.
6.
No
man
can
be
a
Christian
or
be
saved
without
saving
Grace
.
But
no
man
without
self-denyal
hath
saving
Grace
.
For
it
is
the
nature
of
every
Grace
to
carry
man
from
himself
to
God
by
Christ
.
It
is
the
work
of
godly
sorrow
to
humble
proud
man
,
and
break
the
heart
of
carnal
self
.
It
is
the
work
of
faith
,
for
a
self-denying
soul
to
pass
out
for
hope
and
life
to
Christ
.
It
is
the
work
of
Love
to
carry
us
quite
above
our selves
to
that
infinite
goodness
which
we
love
:
it
is
the
nature
of
holy
fear
to
confess
our
guilt
and
insufficiency
,
and
to
suspect
our selves
,
and
dread
the
fruit
of
our
own
ways
.
Confidence
doth
bottom
us
upon
God
,
and
Hope
it self
doth
imply
a
Despairing
in
our selves
.
Thankfulness
doth
pay
the
homage
to
him
that
hath
saved
us
from
our selves
.
And
every
grace
hath
self-denyal
as
half
its
very
life
or
soul
.
And
therefore
it
is
certain
that
no
man
hath
any
more
grace
than
he
hath
self-denyal
.
Reas.
7.
They
that
reject
the
Ministry
and
the
fruit
of
all
the
Ordinances
of
God
,
are
not
true
Christians
,
nor
cannot
be
saved
:
But
so
do
all
among
us
that
have
not
self-denyal
.
For
the
use
of
the
Ministry
is
to
call
home
sinners
from
themselves
to
God
.
The
use
of
every
Ordinance
of
God
,
is
to
get
or
keep
down
carnal
self
and
exalt
the
Lord
.
Confession
is
nothing
but
self-abasing
:
and
he
must
confess
,
that
will
have
the
faithful
and
just
God
to
forgive
him
:
for
he
that
covereth
his
sin
shall
not
prosper
,
1
John
1.
9.
Prov.
28.
13.
Prayer
is
a
confession
of
our
own
emptiness
,
insufficiency
and
unworthiness
,
and
a
flying
from
our selves
for
help
unto
another
.
In
Baptism
we
come
as
condemned
prisoners
for
a
pardon
,
as
it
were
with
ropes
about
our
necks
,
and
strip
our selves
of
the
rags
of
our
filthiness
,
that
by
the
blood
of
the
lamb
we
may
be
washed
from
our
blood
,
and
our
sins
may
be
buried
as
in
the
depth
of
the
Sea
.
In
the
Lords
Supper
we
renew
the
same
Covenant
,
and
receive
the
same
renewed
pardon
;
and
still
fly
from
our selves
to
Christ
for
life
;
and
renounce
our
carnal
selves
by
solemn
Covenant
,
as
a
people
coming
home
to
God
.
So
that
never
was
any
Ordinance
of
God
,
effectual
and
saving
on
the
soul
of
any
,
further
than
it
brought
them
to
self-denyal
,
or
preserved
,
exercised
or
manifested
it
.
Reas.
8.
He
that
can
do
no
work
sincerely
,
nor
go
one
step
in
the
way
of
life
,
is
no
true
Christian
nor
in
a
state
life
.
But
this
is
the
case
of
all
that
have
not
self-denyal
.
For
self
is
their
Principle
,
Rule
and
End
:
and
he
that
hath
either
a
false
Principle
,
Rule
or
End
,
cannot
be
sincere
in
any
of
the
means
;
much
less
when
he
is
out
in
all
of
these
.
A
selfish
man
is
seeking
himself
in
his
very
Religion
;
and
is
serving
himself
when
he
seemeth
to
be
serving
God
.
And
indeed
he
doth
not
any
service
sincerely
unto
God
,
because
he
makes
not
God
his
End
;
And
therefore
cannot
be
accepted
.
Reas.
9.
No
man
is
a
true
Christian
or
can
be
saved
,
that
sticks
in
the
depth
of
his
natural
misery
,
in
his
lapsed
state
:
But
so
do
all
men
that
have
not
self-denyal
:
for
it
is
self
that
they
are
faln
to
,
and
must
be
saved
from
.
Reas.
10.
No
man
can
be
a
true
Christian
and
be
saved
,
that
is
not
a
member
of
the
Holy
Catholick
Church
and
the
Communion
of
Saints
.
But
so
is
none
but
the
self-denying
;
for
every
true
member
of
the
Church
hath
a
publick
spirit
,
preferring
the
Churches
interest
to
his
own
,
and
suffering
with
fellow
members
in
their
suffering
,
and
having
a
care
of
one
another
,
1
Cor.
12.
But
the
self-seeking
unsanctified
person
is
a
stranger
to
this
disposition
.
Reas.
11.
He
that
is
led
by
the
greatest
enemy
of
God
and
his
own
soul
,
is
not
a
true
Christian
,
nor
in
a
state
of
life
.
But
so
is
every
man
that
hath
not
learned
to
deny
himself
.
For
self
is
the
greatest
enemy
of
God
and
us
.
Escape
but
your
own
hands
and
you
are
out
of
danger
.
All
the
Devils
in
Hell
cannot
destroy
you
,
if
you
would
not
be
your
own
destroyers
.
Reas.
12.
Lastly
,
It
is
a
plain
contradiction
to
be
saved
without
self-denyal
.
For
as
its
self
that
we
must
be
saved
from
both
as
our
End
and
Means
and
greatest
enemy
:
so
to
stick
in
self
is
still
to
be
lost
and
miserable
,
and
therefore
not
to
be
saved
.
So
that
the
case
is
as
plain
as
a
case
can
be
,
that
no
man
can
be
a
true
Christian
or
Disciple
of
Christ
without
self-denyal
;
and
consequently
none
without
it
can
be
saved
.
I
have
been
the
briefer
upon
the
Arguments
,
because
the
matter
of
some
of
them
may
come
to
be
fullier
opened
anon
in
the
Application
.
CHAP.
III.
Use
.
1.
A
general
complaint
of
the
Prevalency
of
Selfishness
.
Use
.
1.
AND
now
we
have
seen
from
the
words
of
Christ
the
absolute
Necessity
of
self-denyal
,
and
that
there
is
no
true
Christianity
nor
salvation
without
it
;
let
us
next
take
a
view
of
our selves
,
and
of
the
world
,
and
Judge
of
our
condition
by
this
certain
Rule
.
Look
well
into
your selves
,
and
into
the
world
,
and
tell
me
whether
you
find
not
cause
to
lament
,
1.
That
true
Christianity
is
so
rare
a
thing
,
even
among
the
professors
of
Christianity
,
seeing
self-denyal
is
so
rare
.
2.
That
Grace
is
so
weak
and
small
in
the
most
of
the
regnerate
,
seeing
self-denyal
is
so
little
and
imperfect
.
O
if
the
name
of
Christians
would
prove
us
Christians
,
and
the
magnificent
Titles
we
give
to
Christ
would
prove
that
we
are
his
true
Disciples
;
if
reading
,
and
hearing
,
and
outward
duties
,
and
a
cheap
Religiousness
would
serve
turn
,
we
have
then
great
store
of
Christians
among
us
:
If
Christ
would
have
left
out
but
this
one
point
of
self-denyal
from
his
Laws
and
conditions
of
salvation
,
what
abundance
of
Disciples
would
he
have
had
in
the
world
?
and
how
many
millions
might
have
come
to
Heaven
,
that
now
must
be
shut
out
?
It
is
this
point
that
hindereth
all
sorts
of
Heathens
and
Infidels
from
being
Christians
.
The
Jews
will
believe
in
no
Christ
but
one
that
will
restore
their
Temple
and
outward
glory
,
and
make
them
great
and
Rulers
of
the
world
:
and
therefore
they
will
not
be
the
servants
of
that
Christ
that
calleth
them
to
the
contempt
of
all
these
things
,
and
of
life
it self
for
the
hopes
of
an
invisible
Kingdom
.
The
Mahometans
had
rather
believe
in
Mahomet
that
giveth
them
leave
to
please
their
lust
,
than
in
Christ
that
calleth
them
to
mortification
and
self-denyal
,
and
tells
them
of
nothing
but
suffering
and
patience
,
duty
and
diligence
,
till
they
come
into
another
world
:
The
Idolatrous
Heathens
abhor
Christianity
when
they
hear
how
much
they
must
do
and
suffer
,
and
all
for
a
reward
in
the
life
to
come
.
It
s
an
informing
instance
that
Pet.
Maffaeus
gives
us
in
his
Indian
History
of
the
first
King
of
Congo
that
was
baptized
:
He
quickly
received
the
Articles
of
faith
,
and
the
form
of
Worship
,
and
the
outside
and
cheaper
part
of
Religion
;
and
so
did
many
of
his
Nobles
and
followers
:
But
when
he
was
called
to
confession
,
and
understood
that
he
must
leave
his
gluttony
,
and
drunkenness
,
and
whoredom
,
and
oppression
,
and
inordinate
pleasures
,
he
would
be
a
Christian
no
more
;
his
Nobles
perswading
him
,
that
the
forsaking
of
all
this
mirth
,
and
pleasure
,
and
delights
of
the
flesh
,
and
taking
up
so
strict
a
life
,
was
too
dear
a
price
to
pay
for
the
hopes
of
a
life
to
come
,
and
it
was
better
keep
the
pleasure
they
had
,
and
put
another
life
to
the
venture
:
And
thus
Christianity
had
been
quickly
banished
that
Kingdom
again
,
if
it
had
not
taken
deeper
rooting
in
his
Son
and
Heir
Alphonsus
,
and
made
him
venture
his
Crown
and
Life
for
the
sake
of
Christ
.
And
thus
is
it
at
the
heart
with
the
most
,
even
of
Baptized
persons
,
and
those
that
take
themselves
to
be
Christians
:
Because
it
is
the
Religion
of
the
Country
,
and
they
are
taught
that
there
is
no
salvation
without
it
,
they
will
be
Baptized
,
and
be
called
Christians
,
and
say
their
Prayers
,
and
come
to
Church
,
and
say
they
believe
in
God
the
Father
,
Son
and
Holy
Ghost
,
and
they
will
go
as
far
with
you
in
Religion
as
they
can
without
denying
themselves
:
but
for
the
rest
,
which
is
the
life
and
truth
of
Christianity
,
they
will
not
understand
it
,
or
believe
that
it
is
of
such
necessity
:
God
forbid
say
they
,
that
none
should
be
Christians
and
saved
but
those
that
thus
deny
themselves
,
and
take
up
their
cross
and
forsake
all
they
have
,
and
accept
not
Life
it self
from
Christ
:
They
say
they
believe
in
Christ
,
and
yet
they
say
,
God
forbid
his
word
should
be
true
;
or
God
forbid
we
should
believe
Christ
that
hath
spoken
this
in
the
Gospel
!
See
what
kind
of
Christians
multitudes
are
!
Every
man
and
woman
on
earth
,
that
take
themselves
for
true
Christians
,
and
yet
do
not
deny
themselves
,
even
life
and
all
for
the
sake
of
Christ
and
the
hope
of
everlasting
glory
,
are
meer
self-deceivers
,
and
no
true
Christians
at
all
.
He
that
will
save
his
life
,
saith
Christ
,
shall
lose
it
;
that
is
,
He
that
in
his
coming
to
Christ
,
and
Covenanting
with
him
,
will
put
in
an
exception
for
the
saving
of
his
Life
,
and
will
forsake
all
for
Christ
if
he
be
put
to
it
,
except
Life
it self
,
this
man
is
no
true
Disciple
of
Christ
,
and
shall
be
so
far
from
saving
his
life
,
that
he
shall
lose
both
Heaven
,
and
Life
,
and
all
:
and
the
Justice
of
God
shall
take
from
him
that
Life
which
he
durst
not
resign
to
the
will
of
mercy
;
and
he
shall
lose
that
for
nothing
which
he
would
not
lose
for
Christ
and
Heaven
.
It
is
impossible
for
that
man
to
be
Christs
Disciple
,
that
loveth
his
life
better
than
Christ
and
the
hopes
of
Life
everlasting
,
Mat.
10.
37
,
38.
Luk.
14.
25
,
26
,
33.
Some
Self-denyal
there
may
be
in
the
unsanctified
:
Many
of
them
would
leave
a
little
pleasure
or
profit
rather
than
be
damned
;
and
many
had
rather
suffer
a
little
than
venture
upon
eternal
sufferings
.
But
I
beseech
you
remember
that
this
is
the
lowest
degree
of
Self-denyal
that
is
saving
,
to
set
more
by
Christ
and
the
hopes
of
glory
than
by
all
this
world
and
life
it self
;
and
to
be
habitually
resolved
to
forsake
life
and
all
,
rather
than
to
forsake
him
.
No
less
than
this
is
proper
self-denyal
,
or
will
prove
you
Christians
,
and
in
a
state
of
life
.
This
was
the
tryal
that
Christ
put
one
to
,
that
had
thought
to
have
been
his
Disciple
,
Luke
18.
21.
[
Yet
lackest
thou
one
thing
:
sell
all
that
thou
hast
and
distribute
to
the
poor
,
and
thou
shalt
have
treasure
in
Heaven
,
and
come
and
follow
me
]
Not
that
every
man
must
actually
sell
all
,
but
every
man
must
set
more
by
Heaven
than
all
,
and
therefore
part
with
all
when
Christ
would
have
him
;
and
he
that
is
not
thus
resolved
,
let
him
go
never
so
far
in
all
other
things
,
doth
yet
lack
one
thing
,
and
such
a
one
thing
as
he
shall
never
be
saved
without
.
For
the
meaning
of
the
text
is
,
that
Christ
would
try
by
this
command
,
whether
he
set
more
by
any
thing
than
him
,
and
whether
he
set
more
by
Heaven
or
Earth
;
and
so
would
have
us
all
to
judge
of
our selves
by
the
same
evidence
within
,
though
he
put
not
all
on
the
same
way
of
discovering
it
.
Many
a
man
can
deny
self
the
superfluities
of
pleasure
,
and
as
this
rich
man
did
,
can
avoid
enormous
crimes
,
and
say
of
whoredom
,
and
theft
,
and
drunkenness
,
and
oppression
,
and
gross
deceit
,
All
these
have
I
avoided
from
my
youth
.
Education
may
moderate
some
selfish
desires
,
and
natural
temper
may
further
that
moderation
:
and
custom
and
good
company
and
holy
precepts
may
yet
do
more
:
and
wit
may
teach
men
to
do
or
suffer
somewhat
rather
than
to
run
on
the
wrath
of
God
:
and
therefore
many
thousands
may
deny
self
the
pleasure
of
some
inordinate
lust
,
or
of
some
recreation
,
or
excess
in
meat
or
drink
,
and
yet
be
far
from
denying
life
and
all
,
and
so
from
the
true
self-denyal
of
a
Christian
:
Nay
a
man
may
deny
self
for
self
in
many
particulars
,
and
so
may
please
self
more
than
he
denyeth
it
.
Many
a
civil
ingenuous
Gentleman
and
other
persons
will
forbear
the
disgraceful
sins
of
Drunkenness
,
filthy
speaking
,
Whoredom
,
Incivility
,
notorious
Prophaneness
,
even
because
they
are
disgraceful
,
and
therefore
are
against
the
Interest
of
self
;
so
much
as
self
can
possibly
spare
,
a
carnal
heart
may
be
brought
to
part
with
.
But
still
self
is
alive
and
predominant
within
them
,
still
it
is
the
Ruling
end
and
Principle
.
But
to
go
out
of
self
to
God
,
and
resign
up
our
selves
to
him
,
and
possess
no
interest
but
him
and
in
him
,
and
to
have
nothing
that
we
esteem
or
love
,
or
care
for
,
in
comparison
of
him
,
knowing
that
for
him
we
were
made
,
redeemed
,
preserved
and
sanctified
,
and
therefore
desiring
to
be
wholly
and
only
his
,
and
to
have
no
credit
,
no
goods
,
no
life
,
no
self
,
but
what
is
his
,
for
his
service
,
at
his
will
and
at
his
Disposal
and
Government
and
provision
;
this
is
the
true
self-denyal
,
which
the
spirit
of
God
worketh
in
a
prevailing
though
not
a
perfect
measure
,
in
every
gracious
believing
soul
.
But
alas
Sirs
,
how
strange
is
this
in
the
world
,
and
how
weak
and
low
in
the
souls
where
it
is
found
!
And
what
matter
of
Lamentation
would
a
survey
of
the
world
,
or
of
our selves
present
us
with
!
Is
not SELF
the
great
Idol
which
the
whole
world
of
unsanctified
men
doth
worship
?
Who
is
it
that
ruleth
the
children
of
disobedience
,
but
carnal
self
?
For
what
is
all
the
stir
and
stirrings
,
the
tumults
and
contentions
of
the
world
but
for
self
?
This
ruleth
Kingdoms
,
and
this
is
it
that
raiseth
wars
,
and
what
is
it
except
the
works
of
Holiness
but
self
is
the
author
of
?
Look
unto
the
Thrones
and
Kingdoms
of
the
earth
,
and
conjecture
how
many
self
hath
advanced
and
placed
there
;
and
how
fe●
have
stayed
till
God
enthroned
them
and
gave
them
the
Crown
and
Scepter
with
his
approbation
.
Among
all
the
Nobles
and
great
ones
of
the
earth
,
that
abound
in
riches
,
how
few
are
there
that
were
not
set
a
work
by
self
and
ruled
by
it
,
in
the
getting
or
keeping
or
using
their
riches
,
dignities
and
honours
?
Look
on
the
great
Revenews
of
the
Nation
,
and
of
the
world
,
and
consider
whether
God
or
self
,
have
the
more
of
it
.
One
man
hath
many
thousands
a
year
,
and
another
hath
many
hundreds
,
and
how
much
of
this
is
devoted
to
God
,
and
how
much
to
carnal
self
?
And
the
poor
that
have
but
little
,
would
think
us
injurious
to
them
if
we
should
call
to
them
for
any
thing
for
God
,
who
have
not
enough
for
themselves
;
when
indeed
God
must
have
all
,
and
self
must
have
nothing
,
but
what
it
hath
by
way
of
return
from
God
again
,
and
that
for
God
,
and
not
for
self
but
as
subservient
unto
him
.
Alas
,
of
many
hundred
thousand
pounds
a
year
,
which
the
inhabitants
of
a
Country
possess
among
them
,
how
little
hath
God
that
should
have
all
,
and
how
much
hath
self
that
should
have
nothing
?
O
dreadful
reckoning
when
these
Accounts
must
be
all
cast
up
!
Judge
by
the
use
of
all
whether
self
have
not
yet
Dominion
of
all
?
If
men
throw
out
to
God
his
tenth
,
which
is
none
of
their
own
;
or
if
they
cast
him
now
and
then
some
inconsiderable
alms
,
when
in
his
member
he
is
fain
to
beg
for
it
first
,
they
think
they
have
done
fair
,
though
self
devour
all
the
rest
.
Is
it
more
think
you
for
God
or
self
that
our
Courts
of
Law
are
filled
with
so
many
Suits
,
and
Lawyers
have
so
much
employment
?
Is
it
more
think
you
for
God
or
self
that
Merchants
compass
Sea
and
Land
for
commodity
?
Who
is
it
that
the
Souldier
fights
for
?
is
it
for
God
or
self
?
Who
is
it
that
the
Tradesman
deals
for
,
that
the
Plowman
labours
for
,
that
the
Traveller
goes
for
?
is
it
more
for
God
or
self
?
Who
is
it
that
the
most
of
mens
thoughts
are
spent
for
,
and
the
most
of
their
words
are
spoken
for
,
and
the
most
of
their
rents
and
wealth
laid
out
for
,
and
the
most
of
their
precious
time
imployed
for
?
is
it
for
God
or
self
?
Consider
of
it
whether
it
be
not
self
that
finally
and
morally
rules
the
world
.
What
else
do
most
live
for
or
look
after
?
And
is
not
the
common
Piety
,
Religion
and
Charity
of
the
world
,
a
meer
sending
God
some
scraps
of
the
leavings
of
carnal
self
;
If
the
flesh
be
full
,
or
have
enough
;
then
God
shall
have
the
cru●●
that
fall
from
its
Table
,
or
at
most
so
much
as
it
card
,
●are
:
but
till
the
flesh
have
done
and
be
satisfied
,
G●●
G●●st
stay
even
for
these
scarps
and
crums
!
and
if
the●…
but
say
,
[
I
want
it
my self
,
or
have
use
for
it
my self
]
they
think
it
a
sufficient
answer
to
all
demands
.
One
may
see
by
the
irregularity
of
the
motions
of
the
world
,
the
confusions
,
and
crossings
,
and
mutabilities
,
and
contradictions
,
the
doing
and
undoing
again
,
the
differences
and
fierce
contendings
,
that
it
is
not
God
but
self
that
is
the
End
and
Principle
of
the
motions
.
Nay
most
men
are
so
dead
to
God
,
and
alive
only
to
themselves
,
that
they
know
not
what
we
mean
when
we
tell
them
,
and
plainly
tell
them
,
what
it
is
to
live
to
God
,
and
what
it
is
to
serve
him
in
all
their
affairs
;
and
to
eat
,
and
drink
,
and
do
all
things
for
his
glory
;
but
they
ask
in
their
hearts
as
Pharaoh
,
[
Who
is
the
Lord
,
that
I
should
serve
him
?
]
And
when
they
read
these
passages
about
self-denyal
,
and
about
referring
all
to
God
,
they
will
not
understand
them
:
for
they
are
unacquainted
with
God
,
and
know
no
other
God
indeed
but
self
,
though
in
name
they
do
.
Nay
it
were
well
if
self
were
kept
out
of
the
Church
,
and
out
of
the
Ministers
of
the
Gospel
,
that
must
teach
the
world
to
deny
themselves
;
that
it
did
not
with
too
many
choose
their
habitations
,
and
give
them
their
call
,
and
limit
them
in
their
labours
,
and
direct
them
in
the
manner
and
measure
;
It
were
well
if
some
Ministers
did
not
study
for
self
,
and
preach
and
dispute
for
self
,
and
live
for
self
;
when
they
materially
preach
against
self
,
and
teach
men
self-denyal
.
And
then
for
our
People
,
alas
,
it
rules
their
families
,
it
manageth
their
business
,
it
drives
on
their
trades
;
it
comes
to
Church
with
them
,
and
fights
within
them
against
the
word
,
and
perverteth
their
judgement
,
and
will
let
them
relish
nothing
,
and
receive
nothing
but
what
is
consistent
with
selfish
,
interest
:
in
a
word
,
it
makes
men
ungodly
,
it
keeps
th●m
ungodly
,
and
it
is
their
very
ungodliness
it self
.
O
,
we
it
not
for
carnal
self
,
how
easily
might
we
deal
with●●●●rts
of
sinners
?
but
this
is
it
that
overcometh
us
.
CHAP.
IV.
The
Prevalency
of
Selfishness
in
all
Relations
.
BEside
all
the
generals
already
mentioned
,
it
will
not
be
amiss
to
give
you
some
particular
Instances
of
the
power
of
selfishness
,
and
the
rareness
of
self-denyal
in
the
world
,
that
you
may
see
what
cause
of
lamentation
is
before
us
.
1.
How
ready
and
speedy
,
how
effectual
and
diligent
,
how
constant
and
unwearied
are
they
in
the
service
of
self
?
and
how
slow
and
backward
,
how
remiss
and
negligent
,
how
unconstant
and
tired
are
they
in
the
works
that
are
meerly
for
God
,
and
their
salvation
?
Do
I
need
to
prove
it
to
you
?
You
may
as
well
call
for
proof
whether
there
are
men
in
the
world
?
I
were
best
for
instance
begin
next
home
.
Many
Ministers
think
it
a
drudgery
and
a
toil
that
God
requireth
at
their
hands
to
confer
with
every
family
in
their
Parishes
,
and
instruct
them
privately
in
the
matters
of
salvation
.
But
see
what
self
can
do
:
If
the
same
men
have
but
their
tithe
to
gather
,
they
will
not
think
it
a
needless
thing
,
to
go
or
send
to
every
family
,
and
speak
with
them
all
about
their
own
business
.
At
least
if
it
were
any
considerable
sum
,
they
would
not
lose
it
for
want
of
speaking
for
.
Our
neighbours
do
many
of
them
think
it
much
that
we
should
call
them
to
be
personally
Instructed
or
Catechized
,
and
they
will
not
come
at
us
;
but
say
,
[
What
needs
all
this
ado
?
have
we
not
teaching
enough
at
Church
?
Its
Children
that
must
be
Catechized
,
and
we
are
past
Children
.
]
You
see
how
little
interest
God
and
their
Ministers
and
their
own
salvation
hath
in
them
:
But
will
you
see
what
carnal
self
can
do
more
?
Had
I
but
money
enough
,
I
would
undertake
to
make
them
come
to
me
,
and
follow
me
as
a
horse
will
follow
his
provender
!
Had
I
but
ten
pound
a
piece
to
give
them
,
yea
or
but
ten
shillings
,
I
do
not
think
I
should
have
any
refuse
to
come
and
fetch
it
,
unless
it
were
those
that
now
are
the
forwardest
in
seeking
relief
for
the
wants
of
their
souls
.
Had
I
but
the
estates
or
lives
of
all
these
men
in
my
power
,
how
easily
would
they
be
ruled
and
how
diligently
and
submissively
would
they
attend
,
that
now
for
God
and
their
everlasting
life
,
disdain
to
come
and
seek
instructions
.
And
yet
these
men
would
scarce
believe
you
,
if
you
should
tell
them
that
self
and
the
world
is
made
their
God
,
and
that
God
himself
is
denyed
and
rejected
by
them
.
Moreover
,
a
long
time
I
have
been
perswading
all
the
families
in
the
Town
and
Parish
,
to
read
the
Scripture
,
and
daily
call
upon
God
together
:
I
have
proved
it
their
duty
from
Scripture
,
and
this
doth
not
prevail
.
But
see
what
flesh
and
self
can
do
?
If
these
men
were
but
sure
of
ten
or
twenty
shillings
a
time
,
for
every
Morning
and
Evening
that
they
pray
together
,
I
warrant
you
,
what
ever
the
heart
did
,
the
lips
should
be
taught
to
do
their
part
.
O
how
busie
would
all
the
Town
and
Parish
be
to
learn
to
pray
,
that
now
look
not
after
it
?
I
do
not
believe
that
there
is
ever
a
house
among
them
all
that
would
not
very
shortly
set
up
prayer
,
if
they
were
but
paid
for
it
after
these
rates
?
Judge
now
whether
God
or
self
bear
sway
among
these
men
,
and
whether
soul
or
body
be
more
regarded
.
Moreover
,
we
have
too
many
drunkards
in
the
Town
,
that
no
means
that
we
can
use
will
restrain
and
keep
sober
.
They
love
the
drink
,
and
they
cannot
forbear
;
and
tell
them
of
Gods
word
,
that
doth
threaten
them
with
damnation
,
and
they
will
for
all
that
be
drunk
the
next
day
.
But
if
one
of
these
wretches
might
have
but
ten
pound
a
week
on
condition
he
would
forbear
,
I
do
not
think
for
all
this
but
he
could
forbear
:
Or
if
he
were
sure
that
for
every
cup
of
drink
,
he
should
drink
after
it
a
cup
of
piss
or
gall
,
I
warrant
you
he
would
soon
begin
to
abate
.
We
have
abundance
of
ignorant
sensual
men
that
for
love
of
sin
refuse
Church-Government
,
and
will
not
come
under
it
.
But
if
the
Magistrate
would
but
make
a
Law
,
that
all
men
shall
he
members
of
a
particular
Church
and
submit
to
discipline
,
or
forfeit
but
twenty
shillings
a
month
,
how
few
refusers
should
we
have
in
all
the
Town
or
Country
?
We
have
many
that
seldom
come
to
hear
in
the
publick
Assemblies
;
but
let
the
Parliament
make
a
Law
that
they
shall
pay
for
their
resusal
,
and
how
readily
will
it
bring
the
most
of
them
?
(
unless
they
have
hopes
that
the
Law
will
not
be
executed
)
And
judge
now
whether
self
or
God
have
greater
Interests
in
these
mens
hearts
.
I
see
but
one
piece
of
self-denyal
among
this
sort
of
people
in
this
Town
,
and
that
this
:
Though
the
officers
are
to
give
the
money
to
the
poor
which
they
have
from
swearers
,
drunkards
,
unlicensed
and
abusive
Ale-sellers
,
prophaners
of
the
Lords
day
,
&c.
yet
that
sort
of
the
poor
themselves
do
hate
those
officers
that
are
zealous
in
their
duties
.
This
is
strange
,
that
the
love
of
money
doth
not
change
them
.
But
whether
it
be
that
they
can
deny
their
flesh
for
the
Devil
,
though
not
for
God
;
and
in
enmity
to
godliness
,
though
not
to
further
it
;
or
whether
it
be
that
the
officers
do
use
to
give
their
mony
to
an
honester
sort
of
poor
,
and
these
have
none
of
it
,
I
cannot
well
tell
.
And
having
given
so
many
sad
instances
of
the
power
of
self
and
scarcity
of
self-denyal
in
others
,
I
hope
the
Magistrates
will
not
take
it
ill
if
we
help
them
to
discern
this
enemy
in
themselves
,
nor
be
offended
that
they
come
last
,
unless
it
were
in
a
more
honourable
cause
.
I
hear
the
best
and
wisest
men
that
I
can
meet
with
,
complain
that
in
most
places
,
Ale-houses
flourish
under
the
Magistrates
Noses
;
and
that
whoredom
,
swearing
,
prophaning
the
Lords
days
,
shall
seldom
be
punished
,
but
when
they
are
very
much
urged
to
it
,
nor
then
neither
if
it
will
but
displease
a
neighbour
,
or
friend
,
especially
if
it
be
a
worshipful
swearer
or
drunkard
that
is
to
be
punished
.
We
see
in
most
places
that
it
s
more
than
the
Justice
can
do
to
put
down
one
Ale-house
of
many
that
they
consess
should
be
suppressed
;
and
I
doubt
but
few
can
keep
them
from
increasing
:
Men
say
that
there
is
so
much
ado
before
they
can
have
Justice
from
many
of
them
,
and
those
that
seek
it
are
counted
but
for
busie
troublesome
fellows
,
that
many
are
ready
to
let
all
alone
:
And
whence
is
all
this
,
that
men
in
Power
can
do
so
little
against
those
that
have
no
Power
to
resist
them
?
Why
Alas
the
cause
is
plain
:
Self
is
against
it
:
They
have
none
but
God
and
Ministers
,
and
a
few
precise
fellows
to
perswade
them
to
it
:
and
they
have
no
greater
motives
,
than
what
is
fetcht
from
Heaven
and
Hell
to
move
them
to
it
:
and
these
are
but
small
matters
with
them
(
I
speak
of
the
unsanctified
)
It
must
be
one
that
hath
greater
interest
in
them
than
God
that
must
perswade
them
to
it
:
It
must
be
more
powerful
matters
than
the
promises
of
Heaven
and
the
Threatnings
of
damnation
that
must
prevail
with
such
moderate
Gentlemen
as
these
.
And
who
is
it
that
can
do
this
that
God
and
their
salvation
may
not
do
?
Why
even
self
,
carnal
self
▪
If
you
know
but
how
to
engage
their
own
self-interest
in
the
business
,
I
warrant
you
it
will
go
better
on
.
Let
but
every
informer
be
well
p●●d
for
his
pains
,
and
every
Justice
have
a
h●●dr●d
pound
from
the
Exch●quer
for
every
due
exec●●ion
of
such
laws
,
and
how
roundly
would
the
work
go
on
?
Then
they
would
not
say
[
We
cannot
do
it
,
or
We
are
not
bound
to
look
after
them
.
]
Do
you
think
I
wrong
them
or
speak
without
proof
?
I
will
leave
it
to
your
judgement
when
I
have
given
you
but
these
few
instances
.
Let
but
the
Plague
break
out
in
the
Town
,
and
infect
but
a
quarter
as
many
houses
as
here
are
infectious
Alehouses
that
harbour
tiplers
and
drunkards
,
and
see
whether
the
Magistrates
of
this
or
any
Town
will
not
a
little
better
bestir
themselves
,
and
send
to
search
after
infected
places
,
and
nail
up
their
doors
,
and
write
on
them
[
Lord
have
mercy
on
us
]
that
all
may
take
warning
and
keep
away
:
They
will
not
here
be
offended
with
Informers
,
nor
say
,
[
Am
I
bound
to
look
after
them
?
]
And
why
are
they
not
as
zealous
against
sin
as
against
the
plague
?
Great
reason
!
Self
is
for
sin
;
and
God
only
is
against
it
:
but
self
is
against
the
Plague
,
because
it
is
concerned
in
it
:
sin
doth
but
hurt
the
soul
,
and
bring
men
to
Helfire
▪
but
the
plague
destroys
their
body
;
and
this
is
the
greater
matter
with
them
,
because
they
have
flesh
and
sense
to
judge
of
it
;
but
they
have
not
faith
to
believe
the
other
.
Again
,
let
but
one
house
in
the
Town
be
on
fire
,
and
all
are
up
to
quench
it
,
and
the
Bell
is
rung
,
and
the
Magistrate
doth
not
think
that
he
wants
a
Call
himself
to
look
after
it
.
And
when
the
fire
of
Hell
is
kindling
in
an
Ale-house
,
that
's
nothing
,
but
must
be
let
alone
:
there
's
no
such
zeal
,
nor
no
such
haste
.
And
why
so
?
Why
one
they
see
in
good
sadness
,
and
perceive
that
it
is
fire
indeed
:
but
the
other
they
believe
in
jest
,
as
if
it
would
prove
but
a
painted
fire
.
Again
,
let
but
an
ungodly
fellow
slander
the
Magistrate
,
or
call
him
all
to
naught
,
especially
if
he
give
him
but
two
or
three
boxes
on
the
ear
,
and
see
whether
he
will
let
that
man
alone
.
But
let
the
same
man
abuse
the
name
of
God
,
and
break
his
Laws
,
and
with
too
many
he
may
be
let
alone
,
unless
they
be
urged
to
do
Justice
.
And
how
comes
this
difference
?
Why
self
is
toucht
in
one
,
and
it
is
but
God
(
But
God!
O
Atheists
!
)
that
's
touched
in
the
other
.
Self
can
do
more
with
them
than
God
can
do
(
Remember
still
when
I
say
that
self
can
do
more
with
them
than
God
,
that
I
speak
not
of
what
God
could
do
by
his
Omnipotency
if
he
would
;
but
of
the
final
Causality
,
or
the
small
interest
that
God
hath
in
their
hearts
by
holy
Faith
and
Love
.
)
Again
,
let
but
a
servant
rob
the
Magistrate
,
and
carry
his
money
and
goods
to
an
Ale-seller
to
reset
;
and
try
whether
he
will
look
after
him
and
the
Ale-seller
.
And
why
not
as
soon
and
as
zealously
when
Ale-sellers
reset
mens
sons
and
servants
,
and
drown
mens
understandings
and
turn
them
into
beasts
?
Why
?
because
in
one
it
is
but
God
and
mens
souls
that
are
concerned
:
(
a
matter
of
nothing
)
but
in
the
other
it
is
self
,
(
a
greater
matter
with
them
.
)
Shall
I
give
you
but
one
instance
more
,
that
the
Ale-sellers
themselves
will
take
my
part
in
,
so
far
as
to
bear
me
witness
that
its
true
!
Here
are
Farmers
of
the
Excise
that
have
power
to
know
what
Ale-houses
are
in
the
Town
,
and
their
gain
lyeth
on
it
:
and
there
shall
scarce
a
man
in
Town
or
Country
sell
Ale
so
secretly
but
they
will
know
it
;
nor
sell
a
Barrel
but
what
they
are
acquainted
with
.
They
do
not
say
,
[
I
am
not
bound
to
go
search
after
them
:
]
nor
that
they
be
not
able
to
discover
them
and
to
bring
them
to
pay
Excise
.
But
the
Justices
(
too
commonly
)
can
overlook
abundance
that
the
Excise-men
can
find
;
and
they
cannot
make
one
of
twenty
pay
,
when
the
other
can
;
And
what
s
the
matter
?
Why
one
works
for
self
and
money
,
and
the
other
works
but
for
God
and
his
own
and
other
mens
salvation
(
a
small
matter
!
)
See
then
beyond
denyal
what
self
and
money
can
do
with
such
men
,
when
God
and
mens
salvation
can
do
next
to
nothing
.
But
I
must
desire
you
not
to
mistake
me
,
and
think
I
speak
this
of
any
honest
godly
Magistrate
,
and
abuse
the
good
by
joyning
them
with
the
bad
!
No
:
far
be
it
from
me
to
be
so
injurious
.
For
its
evident
that
they
can
be
no
good
men
,
nor
have
any
true
Love
of
God
in
their
souls
,
that
are
such
in
a
predominant
sense
as
I
have
here
described
.
It
is
not
in
my
thoughts
to
lay
this
blame
on
any
honest
Godly
Magistrate
:
for
none
but
the
ungodly
would
do
as
I
have
mentioned
,
and
prefer
themselves
before
the
Lord
,
and
the
bodies
of
men
before
the
souls
.
And
,
alas
,
if
the
Soveraign
Powers
of
the
Nations
of
the
world
were
not
too
sick
of
the
same
disease
,
gain
would
not
be
accounted
Godliness
,
but
Godliness
the
greatest
gain
:
and
carnal
Policie
would
not
go
for
Piety
,
but
true
Piety
would
go
for
the
surest
Policie
:
It
would
not
be
so
common
in
most
Nations
to
have
the
Truth
and
Cause
of
Christ
disowned
,
and
his
servants
persecuted
,
and
their
lives
and
blood
to
be
made
a
sacrifice
to
carnal
Self
and
worldly
Interests
.
Nor
would
the
breaches
of
the
Churches
be
so
long
unhealed
,
and
grow
wider
and
wider
,
and
few
much
regard
them
,
but
all
have
their
own
work
to
do
which
must
be
looked
after
.
Yea
and
the
Cause
of
Christ
and
the
Gospel
must
be
trod
down
if
it
stand
in
the
way
of
their
own
:
And
the
Churches
must
be
set
on
fire
by
their
wars
and
contentions
for
their
selfish
Interests
.
And
if
Self
were
not
too
strong
among
us
,
we
should
not
have
had
such
connivence
at
doctrinal
and
practical
abominations
,
nor
so
much
delay
or
neglect
of
healing
the
discomposed
Churches
,
and
uniting
the
divided
Christians
,
or
attempting
it
more
effectually
than
we
have
done
.
But
because
I
desire
to
speak
to
none
but
those
that
are
within
my
hearing
,
I
will
return
home
to
our selves
.
The
holy
ordering
and
instructing
of
families
,
and
suppressing
sin
in
Children
and
servants
,
is
one
of
the
most
effectual
works
,
for
the
building
up
of
the
Church
,
and
the
glory
and
stability
of
the
Common-wealth
.
O
if
Parents
and
Masters
would
but
sanctifie
their
houses
to
the
Lord
,
and
teach
their
families
the
will
and
fear
of
God
,
and
do
their
best
(
by
punishment
,
when
instruction
will
not
serve
)
to
hinder
sin
,
how
fast
would
Reformation
then
go
on
?
And
what
hindreth
?
why
carnal
Self
:
If
it
were
but
for
wordly
commodities
they
would
do
more
:
Would
you
have
me
prove
it
?
Let
experience
speak
.
Let
a
servant
or
child
go
prayerless
to
their
work
,
and
few
regard
it
:
but
they
will
not
go
without
meat
,
or
drink
,
or
cloaths
.
The
Master
will
suffer
them
to
neglect
Gods
service
;
but
if
they
neglect
his
own
,
and
should
do
him
no
more
or
better
service
than
they
do
to
God
,
they
should
soon
hear
of
it
,
and
be
turned
out
of
door
:
and
they
were
no
servants
for
him
.
They
will
teach
their
children
to
do
their
own
work
,
or
set
them
Apprentices
to
learn
it
;
but
the
work
of
God
and
their
salvation
,
they
shall
for
them
have
little
teaching
in
,
how
plainly
soever
God
hath
commanded
it
them
,
Deut.
11.
18
,
19.
&
6.
6
,
7
,
8.
Ephes.
6.
4.
Let
a
servant
or
child
reproach
his
Master
or
Parent
,
or
call
them
all
to
naught
,
and
they
think
not
fit
to
put
up
that
(
nor
indeed
is
it
)
but
let
them
swear
by
the
name
of
God
or
break
his
Laws
,
and
they
can
patiently
bear
with
it
,
and
a
cold
rebuke
like
Eli's
will
serve
turn
.
They
can
get
them
into
field
or
shop
to
work
together
,
but
they
cannot
get
them
before
and
after
to
prayer
together
.
And
why
is
all
this
?
Why
one
is
for
Self
,
and
the
other
is
for
God
:
One
is
for
the
body
,
and
the
other
is
for
the
soul
.
So
that
you
see
what
Self
can
do
,
and
how
commonly
it
is
the
master
of
Families
,
Towns
and
Countries
,
because
it
is
the
master
in
mens
souls
.
God
must
be
loved
above
all
,
and
our
neighbour
as
our
selves
:
But
if
God
were
allowed
but
so
much
love
as
a
very
neighbour
should
have
,
it
would
not
be
all
so
ill
with
the
selfish
world
as
now
it
is
.
But
because
I
have
been
so
long
on
this
first
discovery
of
the
power
of
Self
,
and
the
scarcity
of
Self-denyal
,
I
will
be
shorter
in
the
rest
that
follow
.
CHAP.
V.
The
power
of
Selfishness
upon
mens
opinions
in
Religion
.
2.
ANother
instance
Discovering
the
Reign
of
selfishness
in
the
world
,
is
,
The
great
Power
that
it
hath
to
form
mens
Opinions
and
Conceptions
in
Religion
.
Though
the
understanding
naturally
be
inclined
to
Truth
,
yet
a
selfish
by
as
upon
the
soul
,
especially
on
the
will
,
doth
commonly
delude
it
,
and
make
the
vilest
error
seem
to
be
Truth
to
it
,
and
the
most
useful
Truth
to
seem
an
error
.
The
Will
hath
much
command
over
the
Understanding
:
and
when
selfishness
is
become
the
very
habit
,
the
byas
,
the
nature
of
the
will
,
you
may
easily
conjecture
how
it
will
pervert
the
understanding
.
But
what
need
we
more
than
experience
to
satisfie
us
.
Do
you
not
see
that
where
self
is
but
deeply
engaged
,
the
judgement
is
bribed
or
overmastered
,
and
carried
from
the
Truth
?
So
that
as
the
eye
that
looks
through
a
coloured
glass
,
doth
see
all
things
as
if
they
were
of
the
same
colour
as
the
glass
:
So
the
understanding
that
is
mastered
by
a
selfish
inclination
,
thinks
every
thing
is
truth
that
savoureth
his
self-interest
.
And
here
I
shall
offer
you
some
more
particular
instances
.
1
,
We
all
see
that
almost
all
the
world
is
of
that
Religion
or
Opinion
which
hath
the
countenance
of
the
Government
that
they
live
under
,
and
the
persons
that
have
greatest
power
on
their
reputation
;
or
at
least
which
is
consistent
with
their
safety
,
if
not
rising
and
prosperity
in
the
world
.
The
Turks
are
commonly
Mahometans
:
the
subjects
of
Rome
,
and
Spain
,
and
Austria
,
&c.
are
generally
Papists
:
those
in
Denmark
,
Sweden
,
Saxony
,
&c.
are
generally
Lutherans
:
those
of
Scotland
,
England
,
Helvetia
,
&c.
are
commonly
Calvinists
(
as
they
are
called
.
)
I
know
the
power
of
education
is
great
,
and
hearing
evidence
only
on
one
side
,
may
byas
a
well
▪
meaning
man
:
But
Papists
and
Protestants
(
as
to
the
learned
part
)
have
the
Books
of
the
contrary-minded
at
hand
:
And
therefore
that
Opinions
should
run
in
a
stream
,
and
whole
Countreys
almost
be
of
a
party
,
must
needs
be
much
from
the
power
of
selfishness
,
because
they
are
swayed
by
them
that
have
the
power
of
their
reputation
,
and
estates
and
liberties
in
the
world
.
2.
Moreover
,
when
a
man
is
by
custome
grown
self-conceited
,
or
by
the
power
of
Pride
is
wise
in
his
own
eyes
,
how
hard
a
matter
do
we
find
it
to
convince
such
men
by
the
clearest
evidence
!
They
will
not
see
,
when
they
can
hardly
wink
so
close
as
to
keep
out
the
light
.
It
is
their
opinion
,
and
therefore
shall
be
so
:
and
they
will
hold
it
because
it
is
their
own
.
3.
Especially
if
it
be
an
Opinion
of
a
mans
own
invention
,
which
is
doubly
his
own
,
both
as
he
is
the
contriver
and
possessor
,
how
close
will
he
stick
to
it
,
too
commonly
beyond
the
evidence
of
truth
,
because
that
self
hath
so
gre●●●n
interest
in
it
?
4.
Yea
,
if
a
man
be
but
deeply
engaged
for
it
,
either
by
laborious
Disputes
,
or
confident
owning
it
,
or
any
way
,
so
as
that
his
credit
lyeth
on
it
,
how
tenacious
will
he
be
of
it
,
because
of
the
powerful
interest
of
Self
?
5.
And
if
it
be
but
an
Opinion
that
seems
to
befriend
any
former
Opinion
that
we
have
much
engaged
for
,
how
much
doth
selfishness
usually
appear
in
our
inordinate
propensity
to
it
?
6.
Also
if
we
live
in
dayes
of
persecution
,
how
easily
do
we
receive
those
Opinions
that
would
keep
us
from
prison
and
fire
?
Or
if
any
suffering
lye
upon
it
,
we
commonly
take
that
side
to
be
right
,
that
is
safest
to
the
flesh
,
(
except
when
self
would
be
advanced
by
the
occasion
of
sufferings
)
And
in
prosperity
,
if
there
be
any
controversie
arise
,
which
our
gain
is
concerned
in
,
how
easily
believe
we
the
thriving
opinion
?
If
any
Oath
,
Engagement
,
or
Duty
be
imposed
on
us
by
those
that
have
Power
to
do
us
harm
,
the
generality
are
for
it
,
be
it
what
it
will
.
In
all
these
cases
it
is
commonly
Carnal
Self
that
is
the
Judge
.
And
how
far
Self
commands
in
such
cases
,
you
may
see
by
these
discoveries
following
.
1.
In
studying
the
case
,
mens
thoughts
run
almost
all
one
way
.
They
study
what
to
say
for
their
own
opinions
,
and
how
to
answer
all
that
is
against
them
:
but
they
study
but
very
little
what
may
be
sa●d
on
the
other
side
.
They
sit
at
their
studies
with
a
byassed
will
,
inclining
or
commanding
their
understanding
what
to
do
,
even
to
prove
that
to
be
true
,
which
they
would
have
●o
be
true
,
whether
it
be
so
or
not
.
2.
And
hence
it
is
that
the
weakest
Arguments
on
their
own
side
do
seem
sufficient
,
if
not
invincible
;
and
they
stand
wondering
at
the
blindness
of
all
those
men
that
cannot
see
the
force
of
them
:
But
no
Arguments
seem
to
have
any
weight
,
that
are
brought
against
them
.
And
all
this
is
from
the
power
of
self
.
3.
Yea
,
sometimes
when
they
are
silenced
and
know
not
what
to
say
for
their
opinions
,
nor
how
to
answer
the
Arguments
for
the
contrary
,
yet
they
can
say
,
We
are
of
this
mind
,
and
we
will
be
of
this
mind
.
And
why
,
but
because
it
is
espoused
to
them
and
their
own
?
4.
And
hence
it
is
,
that
if
a
man
be
but
an
admirer
of
us
,
or
of
our
own
opinion
in
other
things
,
we
are
readier
to
receive
an
opinion
from
him
than
from
another
.
5.
And
hence
it
is
that
Disputations
do
so
s●ldome
change
mens
minds
,
because
they
take
it
to
be
a
dishonour
to
be
changed
by
another
(
unless
it
be
a
person
of
great
renown
;
)
we
envy
to
an
Opposite
the
glory
of
altering
our
understandings
:
But
if
we
may
have
the
doing
of
it
our selves
by
the
power
of
our
own
understandings
and
studies
,
we
will
sometimes
yield
to
change
our
minds
.
He
is
a
stranger
to
the
ungodly
world
that
seeth
not
how
much
self-interest
doth
,
to
master
their
understandings
,
and
turn
their
hearts
from
the
holy
doctrine
of
Christ
,
and
how
much
it
doth
to
make
them
like
or
dislike
their
teachers
,
or
any
point
or
practice
in
Religion
.
And
he
is
a
stranger
even
among
Divines
themselves
,
that
seeth
not
the
sway
that
self
doth
bear
in
their
judgements
,
and
disputes
,
and
course
of
life
,
and
the
choice
of
their
party
or
society
to
which
they
joyn
themselves
.
CHAP.
VI.
Mens
great
aversness
to
costly
or
troublesome
duties
.
3.
ANother
discovering
instance
of
the
rarity
of
self-denyal
is
this
,
The
great
aversness
of
men
to
any
costly
,
or
troublesome
,
or
self-denying
duty
,
how
necessary
soever
,
how
plainly
soever
revealed
in
the
Scripture
,
and
how
generally
soever
acknowledged
by
the
Church
:
As
if
self
had
a
Negative
voice
in
the
making
of
Laws
for
the
Government
of
the
world
,
and
none
must
be
binding
without
its
consent
.
I
shall
come
down
to
some
more
particular
instances
.
1.
The
great
duty
of
charitable
relieving
our
brethren
in
necessity
to
the
utmost
of
our
power
,
is
commonly
made
almost
nothing
of
in
the
world
.
And
men
cheat
their
souls
by
thinking
they
are
passed
from
death
to
life
,
because
they
love
the
brethren
with
such
a
cold
and
barren
love
as
will
neither
lay
down
estate
for
them
,
nor
venture
life
for
them
,
but
think
they
are
sure
Christians
,
because
they
can
say
as
the
believers
that
James
mentioneth
,
[
Depart
in
peace
:
be
you
warmed
and
filled
,
but
give
them
not
that
which
is
necessary
thereto
]
James
2.
16.
Though
it
be
told
them
plainly
by
Christ
himself
that
it
is
not
a
fruitless
uneffectual
love
,
but
that
which
causeth
them
to
feed
and
cloath
and
visit
the
Saints
,
that
must
stand
them
instead
at
judgement
,
Matth.
25.
and
the
Apostle
asketh
them
,
How
the
love
of
God
can
dwell
in
that
man
that
seeth
his
brother
have
need
,
and
shutteth
up
the
bowels
of
his
compassion
from
him
,
1
John
3.
17.
Yet
do
men
think
that
by
dropping
now
and
then
a
penny
,
they
have
discharged
all
this
great
duty
.
And
when
they
see
many
wayes
by
which
they
might
promote
the
Gospel
,
and
help
the
Church
,
and
serve
God
with
their
estates
,
yet
self
will
not
let
them
see
the
meaning
of
the
plainest
Scriptures
that
do
require
it
.
2.
When
men
should
practise
the
great
duty
of
forgiving
injuries
,
trespasses
and
debts
,
and
of
loving
our
enemies
,
and
blessing
them
that
curse
us
,
and
praying
for
them
that
hate
and
persecute
us
,
how
stubbornly
doth
selfishness
resist
these
duties
.
What
abundance
of
words
may
you
use
in
vain
,
with
most
men
to
perswade
them
to
any
of
this
work
?
No
:
they
must
have
their
right
;
and
that
which
is
their
own
,
though
it
be
to
the
undoing
of
their
brother
.
Passion
and
revenge
even
boil
within
them
,
and
the
thoughts
of
an
injury
stick
in
their
minds
;
and
if
they
do
take
on
them
dissemblingly
to
forgive
it
,
yet
they
cannot
forget
it
,
nor
heartily
love
a
brother
that
displeaseth
them
,
much
less
an
enemy
:
And
all
this
is
from
the
dominion
of
self
,
and
shews
that
it
prevaileth
above
God
in
the
soul
,
and
therefore
shews
a
graceless
heart
.
3.
When
the
Ministers
of
the
Gospel
themselves
should
be
painful
in
their
great
and
necessary
work
,
and
should
watch
over
all
the
flock
,
Acts
20.
28.
warning
every
man
,
and
teaching
every
man
in
all
wisdom
,
that
they
may
present
every
man
perfect
in
Christ
Jesus
,
Col.
1.
28.
condescending
to
men
of
the
lowest
sort
,
and
teaching
them
in
season
,
and
out
of
season
,
what
reasonings
and
shifts
will
self
bring
in
to
resist
so
great
and
excellent
a
duty
,
and
prove
it
no
duty
,
and
that
God
will
give
them
leave
to
spare
their
pains
;
and
all
because
of
the
Powerful
interest
of
self
?
4.
And
let
the
same
Ministers
have
a
disordered
flock
,
that
hath
scandalous
members
,
especially
if
they
be
great
ones
,
or
many
,
and
how
rarely
will
they
do
their
duty
to
them
,
in
plain
reproof
,
and
in
case
of
impenitency
and
continuance
in
sin
,
by
Publick
Admonition
and
Rejection
?
what
shiftings
and
cavillings
will
they
find
against
this
displeasing
work
of
Discipline
?
even
when
they
will
reproach
a
man
themselves
whose
Opinion
is
against
Discipline
,
and
when
they
have
preacht
and
written
and
disputed
so
much
for
it
:
and
almost
all
parties
are
agreed
of
the
necessity
of
it
in
the
substance
;
yet
when
it
comes
to
practice
,
it
cannot
be
done
without
procuring
mens
hatred
and
opposition
;
and
laying
us
open
to
much
incommodity
;
and
therefore
self
doth
perswade
us
to
forbear
;
and
whether
God
or
self
have
the
more
servants
even
yet
in
a
reformed
Ministry
,
I
leave
you
to
judge
as
your
observation
of
the
congregations
through
the
Land
shall
direct
you
.
But
were
it
not
for
self
I
should
undertake
to
do
more
for
discipline
and
personal
Instruction
with
most
Ministers
,
by
one
Argument
,
than
I
have
done
by
a
volume
,
and
you
might
see
an
unanimous
concurrence
in
the
work
,
and
consequently
a
great
alteration
in
the
Churches
.
5.
And
whence
is
it
but
from
selfishness
that
plain
and
close
Application
in
our
Sermons
is
taken
to
be
an
injury
to
those
that
think
themselves
concerned
in
it
?
If
a
Minister
will
speak
alike
to
all
,
and
take
heed
of
medling
with
their
sores
,
they
will
patiently
hear
him
:
but
if
he
make
them
know
that
he
meaneth
them
in
particular
,
and
deal
closely
with
them
about
their
miserable
state
or
against
any
special
disgraceful
sin
,
they
fall
a
railing
at
him
,
and
reproaching
him
behind
his
back
,
and
perhaps
they
will
say
,
They
'le
hear
him
no
more
.
O
saith
the
selfish
ungodly
wretch
,
[
I
know
he
meant
me
to
day
:
had
he
no
body
but
me
to
speak
against
?
]
As
if
a
sick
man
should
be
angry
with
the
Physitian
,
for
giving
directions
and
medicines
to
him
in
particular
,
and
say
,
[
Had
he
no
body
to
give
Physick
to
but
me
?
Were
there
not
sick
men
enough
in
the
Town
besides
me
?
]
When
Christ
told
the
Despisers
of
the
Gospel
of
the
certain
and
dreadful
destruction
that
was
near
them
,
Mat.
21.
41
,
44
,
45.
its
said
that
[
When
the
chief
Priests
and
Pharisees
had
heard
his
Parables
,
they
perceived
that
he
spake
of
them
!
(
A
hainous
business
)
and
therefore
they
sought
to
lay
hands
on
him
,
but
that
they
durst
not
do
it
for
fear
of
the
multitude
.
]
6.
Nay
,
let
a
Minister
preach
but
any
such
doctrine
as
seems
consequentially
to
be
against
Self
,
and
to
conclude
hardly
of
them
,
and
they
are
ready
to
say
as
Ahab
of
Micaiah
[
I
hate
him
:
for
he
prophesieth
not
good
of
me
,
but
evil
,
]
1
Kings
22.
8.
Let
us
but
tell
them
how
few
will
be
saved
;
what
holiness
and
striving
and
diligence
is
necessary
,
though
we
have
the
express
word
of
God
for
it
,
Heb.
12.
14.
Mat.
7.
13
,
14.
Luke
13.
24.
2
Pet.
1.
10.
yet
because
they
think
that
it
makes
against
their
carnal
peace
,
they
cannot
abide
it
:
Plain
truth
is
unwelcome
to
them
,
because
it
is
rough
,
and
grates
upon
the
quick
,
and
tells
them
of
that
which
is
troublesome
to
know
:
Though
they
must
know
their
sin
and
danger
and
misery
,
or
else
they
can
never
scape
it
;
yet
they
had
rather
venture
on
Hell
,
than
hear
the
danger
.
And
as
a
sortish
Patient
,
they
love
that
Physitian
better
that
will
tell
them
there
is
no
danger
,
and
let
them
dye
,
than
he
that
will
tell
them
,
[
your
disease
is
dangerous
;
you
must
bleed
or
vomit
,
or
purge
,
or
you
will
dye
]
O
what
a
wrong
they
take
it
to
be
told
thus
?
If
a
Minister
tell
one
of
them
that
hath
the
death
marks
of
ungodliness
in
the
face
of
his
Conversation
[
Neighbour
,
I
must
deal
plainly
with
you
:
your
state
is
sad
:
you
are
unsanctified
and
unjustified
,
and
in
the
slavery
of
the
Devil
,
and
will
be
lost
for
ever
,
if
you
dye
before
you
are
converted
and
made
a
new
creature
;
and
therefore
turn
presently
as
you
love
your
soul
,
]
its
ten
to
one
but
he
should
have
a
reproachful
answer
instead
of
thanks
and
obedience
.
And
all
this
shews
that
self
bears
the
rule
.
I
will
give
one
instance
from
the
Gospel
,
that
will
tell
you
plainly
the
power
of
self
.
In
Luke
4.
20.
&c.
you
read
of
an
excellent
Sermon
preached
by
Jesus
Christ
himself
,
so
that
all
did
wonder
at
his
gracious
words
:
yet
few
were
converted
by
it
,
but
they
fell
on
cavilling
against
him
because
of
his
supposed
Parentage
and
Breeding
:
Whereupon
Christ
telleth
them
that
Elias
and
Elisha
though
most
excellent
Prophets
,
were
sent
but
for
the
sake
of
a
few
,
and
therefore
it
was
no
wonder
if
of
all
that
multitude
it
was
but
a
few
that
should
be
converted
and
saved
by
him
.
This
very
doctrine
so
netled
these
wretches
,
that
the
Text
saith
,
ver.
28
,
29.
that
[
all
they
in
the
Synagogue
when
they
heard
these
things
were
filled
with
wrath
,
and
rose
up
and
thrust
him
out
of
the
City
and
led
him
to
the
brow
of
the
hill
whereon
their
City
was
built
that
they
might
cast
him
down
headlong
.
]
See
what
entertainment
such
doctrine
had
even
from
Christ
himself
!
As
if
they
should
have
said
,
what
!
are
we
all
unconverted
and
ungodly
,
shall
none
be
saved
but
a
few
such
as
you
!
Self
was
not
able
to
bear
this
doctrine
,
they
would
have
had
his
life
for
it
.
7.
Again
,
let
but
a
Minister
or
private
Christian
,
deal
closely
with
ungodly
men
or
Hypocrites
about
their
particular
sins
,
by
private
reproof
,
and
see
whether
Self
be
not
Lord
and
King
in
them
.
O
how
scurvily
they
will
look
at
you
?
and
their
hearts
do
presently
rise
against
you
with
displeasure
,
and
they
meet
you
with
distaste
and
passion
,
and
plead
for
their
sins
,
or
at
least
excuse
or
extenuate
them
;
or
bethink
themselves
what
they
may
hit
you
in
the
teeth
with
of
your
own
:
Or
if
malice
it self
can
fasten
nothing
on
you
,
they
let
fly
at
professors
,
or
those
that
they
think
are
of
your
mind
and
way
:
in
a
word
,
they
shew
you
that
they
take
it
not
well
that
you
meddle
with
them
,
and
let
not
their
sin
alone
,
and
look
to
your selves
,
for
all
that
God
hath
expresly
commanded
us
,
Lev.
19.
17.
[
Thou
shalt
not
hate
thy
brother
in
thy
heart
:
thou
shalt
in
any
wise
rebuke
thy
neighbour
,
and
not
suffer
sin
upon
him
.
]
And
Heb.
3.
13.
[
Exhort
one
another
daily
while
it
is
called
to
day
,
lest
any
be
hardned
by
the
deceitfulness
of
sin
]
So
Mat.
18.
15
,
16.
Try
but
plain
dealing
with
your
neighbours
one
twelve
moneth
with
as
much
prudence
and
love
and
lenity
as
will
stand
with
faithfulness
;
and
when
you
have
done
I
dare
leave
it
to
your selves
to
judge
,
whether
God
or
self
have
the
more
servants
in
the
world
,
and
whether
self-denyal
and
Sanctification
be
not
very
rare
.
8.
Yet
further
,
you
see
it
is
the
duty
of
Christians
to
admonish
and
faithfully
reprove
one
another
:
but
because
most
men
take
it
ill
,
and
plain
dealing
will
displease
and
lose
a
friend
,
how
few
even
of
professors
will
be
brought
to
perform
it
?
yea
,
of
those
that
expect
a
Minister
should
reject
the
offendor
,
when
it
cannot
be
done
till
after
admonition
and
impenitency
thereupon
.
No
,
this
is
a
troublesome
duty
,
and
self
will
not
give
them
leave
to
do
it
.
9.
Moreover
:
You
know
that
Church-Government
and
Discipline
is
an
undoubted
Ordinance
of
Christ
which
the
Church
hath
owned
in
every
age
:
(
though
in
the
execution
some
have
been
negligent
,
and
some
injurious
:
)
and
that
open
scandalous
sins
must
have
open
confession
and
repentance
,
that
the
ill
effects
may
be
hindered
or
healed
,
and
the
Church
see
that
the
person
is
capable
of
their
communion
,
and
that
the
absolution
may
be
open
and
well
grounded
.
And
yet
let
any
man
(
except
the
truly
penitent
and
godly
)
be
called
after
a
scandal
to
such
a
necessary
confession
,
and
how
hardly
are
they
brought
to
it
?
What
cavilling
shall
you
have
against
the
duty
?
They
will
not
believe
that
it
is
their
duty
;
not
they
!
And
why
so
?
is
it
because
it
is
not
plainly
required
by
God
?
No
,
but
because
it
tends
(
they
think
,
)
to
their
disgrace
;
and
self
is
against
it
:
and
when
you
have
shewed
them
such
reasons
for
it
that
they
cannot
answer
;
yet
,
the
sum
is
,
they
will
not
believe
it
;
or
if
they
believe
it
,
they
will
not
do
it
.
What!
will
they
make
themselves
the
laughing
stock
,
and
talk
of
the
Countrey
?
No
they
will
never
do
it
;
and
it
is
an
injury
,
they
think
,
for
God
or
man
to
put
them
upon
it
.
God
commands
:
and
self
forbids
:
God
bids
them
,
yield
,
lest
they
perish
in
impenitency
:
self
bids
them
,
not
to
yield
,
lest
they
shame
themselves
before
men
:
God
perswadeth
,
and
self
disswadeth
?
and
which
is
it
that
most
commonly
prevails
(
Though
to
avoid
the
shame
of
excommunication
,
self
also
will
some
time
make
them
yield
)
Did
but
the
Magistrate
by
a
penalty
of
ten
or
twenty
pound
upon
refusers
perswade
them
to
this
,
not
one
of
a
hundred
would
then
refuse
:
but
when
God
urgeth
them
with
the
threatning
of
Hell
,
the
wages
of
impenitency
,
they
make
little
or
nothing
of
it
:
as
if
they
could
escape
it
by
not
believing
it
,
or
some
way
or
other
could
deal
well
enough
with
him
:
Judge
by
the
performance
of
this
one
duty
,
Whether
God
or
Self
have
more
Disciples
.
10.
Lastly
,
let
me
instance
in
one
duty
more
;
Suppose
a
deceitful
Tradesman
,
or
oppressing
Land-lord
,
or
any
one
that
gets
unlawfully
from
another
,
is
told
from
the
word
of
God
,
that
it
is
his
duty
to
make
Restitution
,
either
to
the
person
,
or
to
his
posterity
,
(
or
to
God
by
the
poor
,
if
neither
can
be
done
;
)
and
to
give
back
all
that
ever
he
thus
unjustly
came
by
,
though
he
have
been
possessed
of
it
(
without
disgrace
)
never
so
long
:
See
what
entertainment
this
doctrine
will
have
with
the
most
.
Self
will
not
lose
the
prey
that
it
hath
got
hold
off
,
till
death
shall
wring
it
out
of
its
jaws
,
and
Hell
make
them
wish
they
had
never
medled
with
it
,
or
else
had
penitently
and
voluntarily
restored
it
.
O
what
abundance
of
objections
hath
self
against
it
!
and
no
answer
will
satisfie
from
God
or
man
.
Of
a
thousand
unjust
getters
,
how
many
do
restore
,
and
say
as
Zachaeus
,
Luke
19.
8.
[
Behold
Lord
,
the
half
of
my
goods
,
I
give
to
the
poor
,
and
if
I
have
taken
any
thing
from
any
man
by
false
accusation
,
I
restore
him
four
fold
.
Nay
,
let
us
instance
in
a
duty
of
lesser
self-denyal
,
than
this
of
Restitution
.
If
two
do
but
fall
out
,
and
one
give
railing
words
to
the
other
;
or
if
one
slander
his
neighbour
and
do
him
wrong
;
though
it
be
undoubtedly
the
will
of
Christ
that
he
penitently
ask
him
forgiveness
that
he
hath
wronged
,
Luke
17.
34.
yet
proud-hearted
selfish
men
will
refuse
it
?
What!
will
they
stoop
to
such
a
fellow
,
and
ask
him
forgiveness
(
specially
if
it
be
their
inferior
?
)
No
,
they
scorn
it
:
never
talk
to
them
of
it
more
:
they
will
never
do
it
:
And
why
so
?
would
not
God
have
them
do
it
?
Hath
not
he
said
,
He
that
humbleth
himself
shall
be
exalted
?
Yea
,
but
what
tell
you
them
what
God
saith
,
and
what
Scripture
saith
,
as
long
as
self
,
and
flesh
,
and
pride
are
against
it
.
Judge
now
by
these
ten
duties
that
I
have
named
,
whether
God
or
self
be
King
with
most
.
CHAP.
VII
.
Mens
exceeding
tenderness
of
Self
in
case
of
any
suffering
.
4.
ANother
Discovering
instance
of
the
Dominion
of
self
,
and
the
scarcity
of
self-denyal
is
,
The
exceeding
tenderness
of
our selves
in
any
case
of
suffering
,
and
the
great
matter
that
we
make
of
it
,
and
our
displeasure
against
all
that
are
the
causes
of
it
,
be
it
never
so
just
.
I
shall
here
also
give
you
some
more
particular
instances
.
1.
When
did
you
ever
see
an
offender
(
at
least
very
few
)
that
Justified
the
Judge
,
and
heartily
confesseth
that
his
punishment
is
due
(
unless
some
few
at
the
Gallows
,
when
the
sight
of
death
takes
down
their
pride
?
)
But
at
most
every
one
that
suffereth
for
his
fault
doth
repine
at
it
,
and
at
them
that
caused
it
,
and
think
they
have
wrong
,
or
are
hardly
dealt
with
.
If
all
the
Swearers
,
Cursers
,
Prophaners
of
the
Lords
day
,
Drunkards
,
or
Ale-sellers
that
reset
them
,
or
are
otherwise
guilty
,
were
accused
by
their
Neighbours
,
and
punished
by
the
Magistrate
but
according
to
the
Law
,
how
many
of
all
these
is
there
that
would
not
be
displeased
with
the
accusers
,
and
with
the
Magistrate
,
and
think
himself
wronged
,
and
bear
them
a
grudge
in
his
mind
that
did
it
?
And
why
so
?
Is
it
not
just
and
according
to
the
Laws
of
God
and
man
?
Must
we
make
a
stir
in
choosing
Parliament-men
?
and
must
they
sit
there
moneth
after
moneth
,
and
use
their
utmost
skill
and
diligence
to
make
such
Laws
as
are
necessary
for
the
common
good
?
and
when
all
is
done
,
must
not
these
Laws
be
executed
?
why
then
it
were
better
spare
the
Parliament-men
the
labour
of
sitting
about
them
,
and
our selves
the
trouble
of
choosing
us
Parliament-men
,
than
do
all
this
for
nothing
.
What
is
every
Ale-seller
,
or
Drunkard
,
or
Swearer
,
or
Prophane
person
,
wiser
than
all
the
Parliament
and
the
Prince
?
or
are
they
all
better
,
and
juster
,
and
honester
than
they
?
No
;
but
its
self
that
stands
up
against
all
.
It
s
in
vain
to
tell
them
of
Kings
,
or
Parliaments
,
or
Laws
,
or
common
good
,
as
long
as
you
go
about
to
cross
the
flesh
,
and
trouble
them
in
their
private
interest
;
set
but
self
against
all
,
and
all
goes
down
before
it
as
nothing
.
There
's
scarce
a
Thief
or
Murderer
that
's
hanged
,
but
thinks
he
hath
hard
measure
;
because
it
is
against
himself
.
2.
Nay
,
it
is
not
only
penalties
,
but
words
that
men
are
very
sensible
of
,
if
they
be
but
against
themselves
.
An
angry
or
disgraceful
speech
,
or
any
contempt
or
disrespect
,
doth
seem
a
great
matter
against
them
;
and
they
have
aggravations
enough
to
lay
upon
it
.
So
tender
are
they
of
themselves
,
that
you
may
see
how
little
they
deny
themselves
.
3.
Yea
,
Gods
own
Corrections
do
seem
so
heavy
to
them
,
that
they
murmur
and
are
impatient
under
them
.
A
little
loss
or
cross
to
self
doth
lye
as
a
mountain
on
them
.
Poverty
,
or
sickness
,
or
disgrace
,
or
troubles
,
do
make
them
complain
,
as
if
they
were
almost
quite
undone
:
and
all
this
shews
how
little
they
have
learned
to
deny
themselves
.
CHAP.
VIII
..
The
partiality
of
mens
practical
judgement
in
their
own
Case
.
5.
ANother
Discovering
instance
of
the
Dominion
of
self
,
is
,
The
strange
Partiality
of
mens
practical
Judgements
when
the
Cause
is
their
own
;
and
the
equity
of
their
judgements
when
the
Case
is
another
mans
.
For
▪
particular
instances
of
this
,
you
may
take
up
those
that
were
mentioned
before
.
I
l'e
give
you
but
a
few
.
1.
Take
but
a
dull
and
backward
Minister
,
(
for
I
know
you
will
expect
I
begin
next
home
)
and
he
that
is
most
averse
to
particular
Instruction
,
and
Discipline
,
and
Self-denying
duties
,
will
be
content
that
another
man
should
perform
them
,
and
will
commend
and
extoll
him
for
a
worthy
man
:
except
he
perceive
that
anothers
diligence
disgraceth
his
selfishness
and
negligence
,
and
then
indeed
he
may
possibly
repine
at
it
.
2.
A
man
that
will
not
come
near
us
to
be
instructed
or
Catechized
,
will
yet
let
his
children
or
servants
come
.
Why
what
's
the
matter
?
doth
he
more
regard
their
salvation
than
his
own
?
or
hath
he
not
a
soul
to
save
or
lose
as
well
as
they
?
and
hath
he
not
need
of
teaching
?
Yes
:
but
they
are
not
himself
:
If
they
learn
a
Catechism
,
it
is
no
trouble
to
him
:
If
their
ignorance
be
opened
,
he
takes
it
to
be
less
dishonour
to
him
than
if
he
shew
his
own
.
He
can
yield
to
their
submission
without
self-denyal
,
but
not
to
his
Own
.
3.
Take
a
common
glutton
or
drunkard
,
that
cannot
forbear
,
but
must
needs
have
that
which
the
flesh
desires
,
and
they
can
be
content
that
another
man
be
temperate
and
sober
:
and
if
a
neighbour
should
have
the
Cup
before
him
,
as
they
have
,
or
a
provocation
to
their
appetite
,
they
could
be
content
that
they
let
it
alone
;
yea
,
they
can
tell
them
that
it
is
the
best
way
,
and
give
them
good
counsel
;
and
yet
when
the
case
is
their
own
,
it
is
otherwise
.
I
have
known
drunkards
that
would
perswade
their
children
to
take
heed
of
it
,
and
swearers
that
would
whip
their
children
for
swearing
,
and
persons
that
would
not
read
or
pray
,
that
would
be
content
to
have
their
children
do
it
.
And
why
is
all
this
?
why
that
which
goes
by
their
own
throats
,
must
cost
them
self-denyal
in
the
displeasing
of
their
greedy
appetites
;
but
that
which
goes
by
the
throat
of
another
doth
cost
them
nothing
:
self
is
not
so
much
against
their
childrens
abstinence
and
reformation
as
their
own
.
4.
The
same
Magistrate
that
will
not
trouble
himself
and
displease
his
neighbours
,
by
suppressing
Ale-houses
,
and
punishing
vice
,
will
perhaps
be
content
if
it
were
done
by
another
;
so
that
self
might
have
none
of
the
trouble
and
ill
will
.
5.
Some
men
that
will
not
instruct
their
families
,
nor
pray
with
them
morning
and
night
,
will
confess
it
is
well
done
of
others
that
do
it
.
Yea
,
some
that
will
not
be
perswaded
to
an
holy
heavenly
life
,
will
confess
it
is
the
best
and
wi●est
course
,
and
approve
of
it
in
others
,
and
wish
they
might
but
dye
in
such
mens
case
:
And
yet
they
will
not
themselves
be
brought
to
practise
it
.
They
will
commend
Peter
,
and
Paul
,
and
the
Fathers
,
and
the
Martyrs
for
a
holy
life
,
and
as
I
said
,
keep
holy-da●es
for
them
,
and
yet
they
will
not
be
perswaded
to
imitate
them
.
And
why
so
?
why
it
costs
them
nothing
to
commend
Holiness
in
others
:
but
to
practise
it
themselves
,
must
cost
them
self-denyal
.
6.
If
another
man
be
so
ingenuous
as
to
forsake
an
old
self-espoused
opinion
,
which
their
reputation
seems
to
lye
upon
,
and
this
upon
their
arguing
,
or
in
conformity
to
their
minds
,
they
will
commend
his
great
self-denyal
and
sincerity
:
But
yet
they
will
not
do
so
themselves
,
where
the
case
is
perhaps
more
clear
and
necessary
.
7.
Take
a
man
that
is
never
so
worldly
and
unmerciful
,
that
gives
not
to
the
poor
any
considerable
part
of
his
estate
,
nor
doth
nothing
worth
the
mentioning
for
the
Church
,
and
yet
this
man
will
consent
that
another
shall
be
as
bountiful
and
charitable
as
he
will
:
when
you
can
hardly
scrue
a
groat
out
of
his
purse
,
he
will
be
content
if
another
will
give
an
hundred
.
And
he
will
commend
the
liberal
,
and
speak
well
of
them
,
when
he
will
not
imitate
them
.
And
why
is
this
?
why
it
costeth
him
nothing
for
another
to
be
liberal
;
and
therefore
he
can
advise
it
,
or
consent
to
it
without
self-denyal
:
but
self
is
against
it
when
he
should
do
it
himself
.
8.
Take
the
most
selfish
unsanctified
man
,
that
cannot
love
an
enemy
,
nor
forgive
a
debt
,
or
a
wrong
,
and
he
will
yet
commend
it
in
another
,
and
advise
them
to
it
,
and
speak
well
of
those
that
will
do
so
by
him
:
And
why
is
this
?
why
it
costeth
him
nothing
to
have
another
man
love
an
enemy
,
or
forgive
a
debt
or
wrong
;
but
he
cannot
himself
do
it
without
self-denyal
.
9.
Those
men
that
love
not
to
be
toucht
themselves
by
the
Ministers
application
,
can
yet
endure
well
enough
that
others
be
dealt
as
sharply
with
as
may
be
;
And
they
are
glad
to
hear
any
sharply
reproved
whose
sins
they
do
dislike
.
The
Covetous
man
loves
to
hear
us
reprove
the
drunkard
,
and
the
drunkard
is
content
to
have
the
Covetous
reprehended
:
Erroneous
professors
,
dividers
and
hypocrites
do
hate
the
Minister
that
reprehendeth
their
own
sin
,
and
can
scarce
endure
to
hear
him
,
but
say
,
he
is
bitter
,
or
a
presecutor
,
or
raileth
at
the
godly
(
alas
that
wickedness
should
have
so
impudent
a
plea
!
)
But
they
can
freely
give
us
leave
to
deal
as
plainly
as
we
will
with
the
openly
prophane
:
scarce
any
sect
can
endure
you
to
speak
against
their
own
mistakes
:
but
you
may
speak
as
freely
against
the
contrary
minded
as
you
please
.
How
easily
can
Papists
endure
one
to
speak
against
Protestants
?
or
Anabaptists
endure
one
to
speak
against
Infant-baptism
?
And
the
openly
prophane
can
well
enough
endure
to
have
Sects
,
and
Schismaticks
,
and
Hereticks
reproved
:
And
why
is
all
this
,
but
from
the
Dominion
of
self
,
and
the
scarcity
of
self-denyal
in
the
world
?
To
have
another
rebuked
,
toucheth
not
Self
,
and
therefore
may
be
born
.
The
poor
man
loves
to
hear
us
preach
against
the
Vices
of
the
rich
,
and
to
reprehend
the
luxury
of
Gentlemen
,
and
the
cruelty
of
oppressors
:
The
subject
too
often
loves
to
hear
the
Rulers
faults
laid
open
:
The
Countryman
loves
to
hear
the
Courtiers
,
the
Ministers
,
but
specially
the
Lawyers
faults
laid
open
:
Here
you
may
speak
freely
:
but
Self
must
be
let
alone
,
upon
pain
of
their
displeasure
,
and
many
a
reproach
.
10.
So
also
in
case
of
personal
close
reproof
:
those
that
cannot
endure
it
themselves
,
do
think
it
the
duty
of
others
to
endure
it
,
and
expect
that
others
should
submit
to
them
;
and
if
any
will
say
,
[
Neighbour
,
I
thank
you
for
your
plain
and
friendly
dealing
,
and
having
so
much
compassion
on
my
soul
,
as
to
help
to
save
me
from
my
sins
:
I
confess
I
am
a
vile
unworthy
sinner
;
but
by
the
grace
of
God
I
will
do
so
no
more
:
or
if
I
be
any
more
overtaken
,
I
pray
you
tell
me
of
it
,
and
let
me
not
alone
in
it
.
]
I
say
if
another
should
answer
them
thus
and
thank
them
for
their
reproof
,
they
would
think
the
better
of
him
,
and
take
it
well
.
But
yet
they
will
not
do
so
themselves
:
for
it
costeth
Self
nothing
to
have
another
submit
and
humble
himself
.
So
those
that
are
most
backward
to
the
admonishing
of
others
,
lest
they
lose
their
love
,
can
like
to
have
a
a
Minister
or
another
do
it
:
For
that
doth
not
put
them
to
deny
themselves
.
12.
Nay
take
a
scandalous
professor
,
that
is
drawn
to
publick
Confession
as
a
Bear
to
the
Stake
,
and
if
it
were
another
mans
case
,
he
would
think
it
but
reasonable
and
meet
,
and
would
perswade
him
to
it
.
If
another
had
committed
the
same
sin
against
God
as
he
hath
done
,
or
had
slandered
,
or
wronged
him
,
and
would
freely
,
without
urging
,
confess
in
the
Congregation
with
tears
in
his
eyes
,
that
he
hath
sinfully
provoked
God
,
and
offended
the
Church
,
and
wronged
his
Brother
,
and
laid
a
stumbling
block
in
the
way
of
the
ungodly
,
and
the
weak
,
and
dishonoured
his
holy
profession
,
and
is
never
able
to
make
satisfaction
for
such
heinous
sins
,
and
is
unworthy
any
more
to
be
a
member
of
the
Church
,
and
to
have
any
communion
with
Christ
or
them
;
and
should
earnestly
intreat
them
to
pardon
him
,
and
pray
for
him
,
and
retain
him
in
their
Communion
,
and
intreat
God
to
pardon
him
;
Would
not
the
stander
by
think
this
were
well
done
,
and
a
better
way
to
his
recovery
than
to
refuse
it
?
And
all
is
,
because
that
self
is
not
touched
in
another
mans
case
;
unless
he
apprehend
it
like
to
become
his
own
;
and
then
he
may
be
against
it
,
and
scorn
at
this
,
as
too
precise
a
Course
.
13.
Take
also
the
extortioner
,
or
any
man
that
hath
defrauded
or
injured
another
;
and
that
will
not
be
perswaded
to
make
Restitution
of
all
that
he
hath
got
amiss
:
and
let
this
man
hear
of
the
case
of
Zacheus
,
and
he
will
say
,
It
was
well
done
:
Or
let
anothers
case
be
propounded
to
him
,
and
he
can
tell
them
that
[
Restitution
is
the
safest
way
:
whatever
it
cost
you
,
its
fit
that
every
man
should
have
his
own
.
]
Self
will
give
him
free
leave
to
consent
to
another
mans
Restititution
;
but
not
to
his
own
.
14.
Moreover
;
Suppose
that
persecution
were
afoot
,
and
a
man
must
either
knowingly
sin
against
God
,
or
lose
his
Estate
,
and
part
with
all
that
he
hath
in
the
world
,
and
burn
at
a
Stake
for
the
cause
of
Christ
:
The
selfish
unsanctified
person
will
not
be
perswaded
that
this
is
his
duty
,
or
at
least
,
he
will
not
be
perswaded
to
submit
to
it
:
He
cannot
suffer
,
nor
burn
:
He
will
trust
God
with
his
soul
,
rather
than
men
with
his
body
;
(
as
such
speak
that
despise
God
,
and
reject
him
,
and
prefer
the
world
before
him
,
and
call
this
trusting
him
.
)
But
if
this
were
another
mans
case
,
they
could
tell
him
that
its
better
displease
men
than
God
,
and
that
its
better
venture
a
short
life
,
than
an
endless
life
;
and
that
it
is
little
profit
to
win
all
the
world
,
and
lose
his
own
soul
;
and
that
it
is
the
wisest
way
to
make
sure
work
for
eternity
,
and
not
to
venture
on
endless
misery
:
And
they
could
consent
that
another
should
rather
suffer
than
sin
▪
Why
else
do
they
commend
the
Martyrs
for
it
?
And
what
is
the
reason
of
this
strange
partiality
?
Why
Self
is
the
great
Ruler
,
and
God
hath
but
the
name
.
Self
is
partial
in
their
own
cause
,
but
not
in
another
mans
:
and
therefore
they
can
consent
to
his
suffering
without
self-denial
:
And
hence
comes
the
difference
.
15.
Moreover
,
when
Offenders
murmur
at
their
punishment
,
ask
but
the
standers
by
,
and
they
are
of
another
mind
.
When
the
Ale-seller
thinks
he
is
wronged
if
he
be
put
down
:
ask
but
the
poor
women
whose
Husbands
use
to
be
drunk
there
,
and
whose
children
,
lack
meat
,
and
drink
,
and
clothes
,
because
the
Alehouse
devours
that
which
should
buy
them
,
and
they
will
be
quite
of
another
judgment
,
and
think
you
love
not
God
nor
the
Country
,
if
you
will
not
suppress
them
.
16.
Also
when
you
hear
men
extenuating
their
sin
,
and
excusing
it
;
put
but
the
case
as
another
mans
,
and
let
them
not
understand
that
it
is
their
own
,
and
you
shall
hear
another
judgment
.
So
Nathan
came
about
David
,
and
put
but
a
far
lower
case
as
anothers
about
the
robbing
a
poor
man
of
his
only
Sheep
,
and
he
could
presently
say
and
swear
,
[
As
the
Lord
liveth
,
the
man
that
hath
done
this
thing
shall
surely
die
,
because
he
had
no
pity
:
]
and
his
anger
was
greatly
kindled
against
the
man
,
2
Sam.
12.
5
,
6.
But
why
was
he
not
as
angry
with
himself
for
a
greater
sin
?
O
self
had
got
the
better
in
that
grievous
fall
,
till
grace
broke
his
heart
by
true
repentance
.
So
when
Judah
heard
of
Thamars
fornication
,
he
commandeth
[
Bring
her
out
that
she
may
be
burnt
,
]
Gen.
38.
24.
But
when
he
understood
that
it
was
by
himself
,
the
case
was
altered
.
17.
Let
a
man
that
his
provoked
by
injuries
and
ill
words
,
have
as
bad
by
himself
done
or
spoken
against
another
,
and
he
can
make
but
a
small
matter
of
them
,
or
think
they
should
be
easily
put
up
or
pardoned
:
when
yet
the
same
words
spoken
against
him
,
do
seem
intolerable
.
18.
Let
a
man
speak
with
others
in
poverty
,
sickness
,
or
any
affliction
,
and
what
good
counsel
can
he
give
him
to
submit
to
God
,
and
take
all
patiently
!
But
let
the
suffering
be
his
own
,
and
he
cannot
take
the
counsel
that
he
gives
.
19.
Nay
more
;
men
are
not
only
partial
for
themselves
,
but
for
any
that
are
neer
themselves
,
or
that
self
is
related
to
.
Let
another
mans
Son
or
Servant
do
evil
,
and
you
can
be
content
that
he
be
rebuked
or
corrected
:
But
if
it
be
a
Son
,
or
Kinsman
,
or
Servant
of
your
Own
,
the
case
is
altered
;
it
s
then
a
wrong
to
punish
,
him
,
because
of
his
relation
to
you
.
Let
a
Stranger
do
amiss
,
and
you
can
give
way
to
Justice
:
But
if
the
Drunkard
,
or
Ale-seller
,
or
Swearer
be
your
friend
,
then
he
must
be
born
with
and
forgiven
,
and
the
justice
must
be
intreated
for
him
.
Let
a
scandalous
,
or
insufficient
Minister
,
or
Schoolmaster
be
offered
to
any
place
:
If
he
be
a
Stranger
,
you
can
be
content
that
he
be
rejected
:
but
if
he
be
a
Kinsman
,
or
Child
,
or
Friend
of
yours
,
what
an
alteration
doth
this
make
in
the
case
!
then
he
must
be
born
with
,
or
tried
,
and
you
hope
he
will
mend
,
and
his
faults
are
made
the
least
of
,
&
his
virtues
more
than
indeed
they
are
.
Nay
any
man
that
doth
but
love
your selves
and
honour
you
,
and
think
highly
of
you
,
shall
have
a
favourabler
construction
for
all
his
words
,
and
actions
,
and
intentions
,
than
one
that
you
imagine
is
against
you
or
hath
low
thoughts
of
you
,
or
is
against
your
interest
,
or
your
opinion
.
Sirs
,
I
have
run
into
abundance
of
instances
,
but
not
a
quarter
so
many
as
might
be
given
;
and
all
is
to
meet
with
the
turnings
and
windings
of
this
Serpent
self
;
and
to
let
you
see
(
if
light
it self
can
make
you
see
,
against
the
blinding
power
of
self
)
how
rare
self-denial
is
in
the
the
world
,
and
what
a
large
Dominion
self
obtaineth
.
I
would
here
have
added
some
more
Discoveries
,
as
6.
From
the
excessive
care
,
and
cost
,
and
labour
that
almost
all
the
world
is
at
for
self
?
and
the
little
they
are
at
for
God
,
or
the
good
of
others
,
7.
The
large
proportion
that
is
expended
on
self
,
in
comparison
of
God
and
others
.
8.
The
Zeal
of
men
to
vindicate
self
,
but
the
little
Zeal
for
God
or
others
.
9.
The
rigorous
Laws
that
are
made
in
the
cause
of
self
:
(
Thieves
and
Traitors
must
die
)
:
and
the
remissness
of
Law-givers
in
the
cause
of
God
:
Blasphemy
,
Malignity
,
and
Impiety
is
not
so
roughly
handled
.
10.
The
firmness
of
men
to
carnal
self
,
and
their
great
mutability
and
unfaithfulness
to
God
.
But
I
had
rather
omit
somewhat
,
than
to
be
too
tedious
,
and
therefore
I
go
no
further
in
these
Discoveries
,
save
only
to
add
a
few
of
those
Aggravations
that
shew
you
the
extent
of
selfs
Dominion
,
as
you
have
seen
the
sad
discoveries
of
the
reality
of
it
.
CHAP.
IX
.
The
great
Power
and
prevalency
of
selfishness
discovered
.
ANd
that
you
may
see
what
cause
we
have
for
our
Lamentation
:
Consider
the
greatness
of
selfish
Tyranny
in
these
Particulars
.
1.
Consider
what
a
Power
it
is
that
self
beareth
down
in
the
world
:
The
Commands
of
the
God
of
heaven
are
overcome
by
it
.
The
promises
of
eternal
life
,
are
trod
under
foot
by
it
.
The
threatnings
of
endless
torments
are
nothing
to
it
.
It
casts
by
Heaven
:
it
ventures
upon
Hell
:
It
tramples
upon
the
precious
blood
of
Christ
:
It
will
not
hear
the
voice
of
wisdom
it self
:
Nor
the
voice
of
goodness
and
mercy
it self
:
It
refuseth
him
that
speaks
from
heaven
:
Love
it self
is
not
lovely
where
self
is
Judge
:
It
quencheth
all
the
motions
of
the
Spirit
:
it
despiseth
Ministers
:
It
turneth
mercies
into
wantonness
and
sin
:
Like
Sampson
,
it
breaks
all
bonds
that
are
laid
on
it
:
and
till
it
be
weakned
it self
,
there
is
no
holding
,
no
ruling
,
no
saving
the
soul
,
that
s
ruled
by
it
.
2.
Consider
also
the
exceeding
Number
of
its
Subjects
:
Truly
if
there
were
no
other
proof
,
that
the
sanctified
and
the
saved
are
very
few
,
this
one
is
so
full
and
sad
a
proof
,
that
it
tempteth
me
sometime
to
think
them
much
fewer
than
willingly
I
would
do
.
Alas
,
how
few
self-denying
persons
do
you
meet
with
in
the
world
;
yea
in
the
Church
!
yea
among
the
stricter
Professors
!
Look
over
all
the
world
,
and
see
how
few
you
can
find
at
work
for
any
one
but
for
carnal
self
?
If
you
observe
the
Courts
,
and
see
whose
work
is
done
most
there
;
and
look
into
the
Armies
of
the
world
,
and
see
who
it
is
that
ruleth
there
:
if
you
look
upon
the
affairs
of
Nations
,
and
the
wars
of
Princes
,
and
their
confederacies
,
and
see
who
it
is
that
rules
in
all
;
how
little
will
you
see
(
save
here
and
there
)
but
carnal
self
?
It
is
self
that
makes
the
cause
and
manageth
it
:
It
is
self
that
maketh
Wars
and
Peace
.
Come
down
into
our
Courts
of
Justice
,
and
whose
voice
is
loudest
at
the
bar
,
but
selfs
?
and
who
is
it
commonly
else
that
brings
in
the
Verdict
?
at
least
who
is
it
else
that
made
and
followeth
on
the
quarrel
?
How
many
causes
hath
self
at
an
Assize
,
for
one
that
God
hath
?
Come
lower
into
the
Country
and
who
is
it
that
plows
and
sows
;
who
is
it
that
keeeps
House
or
Shop
but
self
?
I
mean
what
else
but
carnal
self
is
the
Principle
?
what
else
but
carnal
self
is
the
End
?
what
else
but
the
will
of
self
is
the
Rule
?
and
what
else
but
selfish
commodity
,
or
pleasure
,
or
honour
are
the
matter
,
or
some
provision
that
is
made
for
these
;
and
consequently
what
else
but
self-respect
is
the
form
?
For
the
End
informeth
the
means
as
means
;
and
therefore
all
that
is
done
for
self
is
self-service
and
self-seeking
.
In
a
word
,
as
God
is
all
in
all
to
the
sanctified
,
so
self
is
as
all
in
all
to
the
ungodly
.
And
alas
how
great
a
number
are
all
these
!
3.
Consider
that
it
is
a
sin
that
is
nearer
us
objectively
than
any
other
sin
;
And
the
nearer
the
more
dangerous
.
Alas
that
a
man
should
turn
his
own
substance
into
poison
&
feed
upon
it
to
his
own
destruction
!
If
you
have
drunk
poyson
,
you
may
cast
it
up
again
,
or
nature
may
do
much
to
work
it
out
:
but
if
your
own
blood
,
and
humours
,
and
spirits
be
turned
into
venom
,
that
should
nourish
and
preserve
your
life
,
what
then
shall
expell
this
venom
,
and
deliver
you
?
4.
Moreover
it
is
the
most
obstinate
disease
in
the
world
.
No
duty
harder
(
except
the
Love
of
God
)
than
self-denial
.
O
how
many
wounds
will
self
carry
away
and
yet
keep
life
,
and
heal
them
all
.
How
commonly
do
we
convince
some
carnal
Gentlemen
,
that
One
thing
is
needful
,
and
that
its
a
better
part
than
Earth
,
and
honour
,
and
sensuality
that
must
be
chosen
,
or
else
they
are
undone
;
and
that
the
more
they
have
,
the
more
they
must
forsake
,
and
the
more
self-denial
is
required
to
their
salvation
;
(
and
that
all
their
lands
,
and
wealth
,
and
honours
,
and
all
their
wit
,
and
parts
,
and
interest
must
be
at
the
service
of
their
Maker
and
Redeemer
;
and
that
when
they
have
all
in
the
world
that
they
can
get
,
that
all
must
become
Nothing
,
and
God
must
become
all
;
their
treasure
must
become
the
dross
and
dung
,
and
Christ
must
become
their
treasure
,
or
they
are
lost
?
I
say
,
how
oft
do
we
convince
men
of
all
estates
of
these
important
evident
truths
?
And
yet
this
self
is
still
alive
,
and
keeps
the
garrison
of
the
heart
;
and
all
that
we
can
have
from
most
of
them
,
is
,
as
the
rich
man
,
Luk.
18.
23
,
24.
to
be
very
sorrowful
that
they
cannot
have
heaven
at
easier
rates
,
and
that
Christ
will
not
be
a
servant
unto
Self
,
or
they
cannot
have
two
Masters
!
They
go
away
sorrowful
(
but
away
they
go
)
because
they
are
rich
;
which
makes
Christ
say
upon
this
observation
,
How
hardly
shall
they
that
have
riches
enter
into
the
Kingdom
of
God
?
But
when
the
Disciples
were
troubled
at
his
observation
,
he
lets
them
know
that
it
is
Self
and
not
Riches
that
is
indeed
the
deadly
enemy
.
It
is
the
selfish
that
trust
in
Riches
,
and
love
and
use
them
for
themselves
,
and
deny
not
themselves
,
and
devote
not
all
to
God
,
that
will
be
kept
out
of
Heaven
by
them
;
Or
in
Christs
own
words
,
Luk.
12.
It
is
[
he
that
layeth
up
treasure
for
Himself
,
and
is
not
rich
towards
God
.
]
Conquer
self
and
Conquer
all
.
5.
Moreover
self
is
the
most
constant
malady
;
the
sin
that
doth
most
constantly
attend
us
.
Many
actual
sins
may
be
laid
by
,
and
we
may
for
the
time
be
free
from
them
.
But
selfishness
is
at
the
heart
,
and
lives
with
us
continually
;
It
parteth
not
from
us
sleeping
or
waking
:
It
goes
to
the
worship
of
God
with
us
:
it
will
not
stay
behind
in
the
holiest
ordinance
:
It
will
not
forbear
intermixing
it self
in
the
purest
duties
;
but
will
defile
them
all
.
So
that
above
all
sins
in
the
world
,
it
s
this
that
must
have
the
strictest
,
constantest
watch
,
or
else
we
shall
never
have
any
peace
for
it
.
6.
Yea
this
self
doth
lamentably
survive
even
in
the
sanctified
soul
,
among
the
special
graces
of
the
Spirit
,
and
lamentably
distempereth
the
hearts
and
lives
of
too
many
of
the
godly
themselves
.
Not
that
any
godly
man
is
selfish
in
a
predominant
sense
;
or
that
self
is
higher
or
more
powerful
in
his
heart
than
God
:
for
that
's
a
contradiction
:
such
a
man
cannot
be
a
godly
man
(
without
Conversion
:
)
But
yet
the
very
remnants
of
conquered
Self
,
what
a
smoak
do
they
make
in
our
Assemblies
,
and
what
noisom
scent
in
the
lives
of
many
godly
men
?
what
a
stir
have
we
sometimes
with
those
that
we
hope
are
godly
,
before
we
can
get
them
to
an
impartial
judgment
;
to
lament
their
own
fowl
words
,
or
other
miscarriages
,
and
to
humble
themselves
,
or
freely
to
forgive
another
that
hath
wronged
them
!
especially
to
confess
disgraceful
sins
in
any
self-denying
manner
?
How
close
stick
they
to
their
own
conceits
?
how
lamentably
do
they
improve
them
,
to
the
contempt
of
Ministers
,
&
trouble
and
division
of
the
Church
?
How
wise
are
they
in
their
own
eyes
,
and
how
hardly
yield
they
to
any
advice
that
crosseth
Self
?
How
hardly
are
they
brought
to
any
dear
and
costly
duty
?
How
much
do
they
indulge
their
appetites
and
passions
?
and
how
cheap
a
Religion
do
many
think
to
come
to
heaven
with
?
we
can
scarce
please
some
of
them
,
they
are
so
selfish
:
either
because
we
cross
them
in
their
opinions
,
or
in
their
wayes
;
or
because
we
allow
them
not
so
much
special
countenance
and
respect
as
self
would
have
:
or
deny
them
somewhat
which
self
desires
.
If
they
have
any
use
for
us
,
if
we
leave
not
more
publick
or
greater
work
which
god
hath
set
us
on
,
and
allow
them
not
that
part
in
our
time
or
labours
,
or
other
helps
,
which
God
and
Conscience
will
not
allow
them
,
they
are
offended
&
take
it
ill
,
that
self
is
not
preferred
before
God
and
the
publick
service
.
Their
selves
are
so
dear
to
themselves
,
that
they
think
we
should
neglect
all
to
serve
them
.
Let
the
most
useful
Minister
live
in
a
place
that
hath
the
plague
,
or
other
contagious
mortal
sickness
;
and
most
that
are
visited
,
will
take
it
ill
if
the
Minister
come
not
to
them
,
though
they
know
that
his
life
is
hazarded
by
it
,
and
that
his
loss
to
the
whole
Church
is
more
to
be
regarded
than
the
content
or
benefit
of
particular
persons
;
and
it
is
not
the
pleasing
of
them
,
nor
their
benefit
by
him
then
,
that
will
countervail
the
Churches
loss
of
him
.
What
is
this
but
too
much
preferring
self
(
I
hope
not
habitually
,
but
)
in
that
act
,
before
the
Church
and
honour
of
God
?
Let
a
Minister
or
any
other
man
resolve
to
bestow
all
that
God
hath
given
him
for
his
service
,
on
the
poor
,
or
pious
uses
:
Perhaps
he
shall
displease
as
many
as
he
pleaseth
,
because
he
hath
not
enough
for
all
:
and
if
he
give
to
nineteen
,
the
twentieth
will
say
[
He
past
by
me
;
and
I
am
never
the
better
.
]
And
thus
this
insatiable
,
unreasonable
self
will
hardly
be
pleased
;
And
among
the
godly
how
much
doth
it
prevail
!
O
how
many
Ministers
in
England
can
tell
by
sad
experience
,
how
much
of
self
surviveth
in
Professors
!
so
much
that
we
can
hardly
rule
them
or
keep
them
from
breaking
all
to
pieces
,
and
every
man
running
away
of
his
own
.
The
ruine
of
England's
expected
Reformation
;
the
fall
of
our
hope
▪
in
too
great
a
measure
,
the
multiplying
of
sects
:
the
swarms
of
errors
:
the
rage
against
the
faithfullest
Ministers
:
the
neglect
of
Discipline
,
and
obstinate
refusal
of
penitent
confessions
,
and
humbling
,
self-denying
duties
:
the
backwardness
to
learn
:
the
forwardness
to
be
teachers
;
the
high
esteem
of
weak
parts
,
and
weaker
grace
:
the
commonness
of
backbiting
,
censuring
,
and
slandering
,
especially
those
that
are
not
of
their
fond
opinions
:
the
rising
designs
of
many
▪
the
tenderness
of
their
reputations
:
the
contendings
for
preheminence
,
all
these
,
with
many
others
,
do
too
loudly
tell
the
world
how
much
of
self
,
and
how
little
self-denial
is
in
many
that
seem
godly
.
7.
But
yet
this
is
not
the
highest
discovery
of
the
power
of
Carnal
self
.
Though
its
sad
to
think
that
it
should
be
so
potent
in
any
that
have
grace
:
yet
it
s
sadder
to
think
,
that
it
hath
too
much
Power
in
the
wisest
and
most
learned
Magistrates
and
Ministers
,
that
should
be
the
greatest
enemies
of
it
in
the
rest
.
A
Magistrate
,
as
a
Magistrate
is
for
the
common
good
.
Political
societies
consisting
of
Soveraign
and
Subject
,
are
therefore
called
Commonwealths
,
from
the
final
Cause
,
which
is
the
common
good
,
or
weal
of
all
:
so
that
it
is
essential
to
a
Magistrate
to
be
for
the
common
good
.
And
yet
self
creeps
in
,
and
makes
such
work
with
many
of
them
,
that
its
hard
to
judge
whether
it
have
left
them
the
essence
of
the
Magistracy
,
and
whether
they
should
be
called
Magistrates
or
no.
But
yet
it
s
sadder
,
that
the
Learned
,
Godly
Preachers
of
self-denial
should
have
so
little
of
it
,
as
too
many
have
.
Alas
,
that
Ministers
do
not
remember
how
ill
Christ
took
the
first
contendings
among
his
Disciples
,
who
should
be
the
greatest
;
that
they
do
not
imprint
upon
their
minds
the
image
of
Christs
setting
a
child
before
them
,
and
after
girding
himself
,
and
washing
their
feet
.
I
think
those
men
that
make
a
Sacrament
of
this
,
do
err
much
less
than
those
that
forget
it
.
And
I
suspect
that
our
contrariety
to
this
example
,
will
tempt
some
ere
long
into
this
contrary
extream
,
and
it
may
be
set
up
as
a
Sacrament
indeed
.
O
woful
case
!
to
be
daily
lamented
by
all
the
compassionate
members
of
the
Church
:
that
the
Learned
,
Zealous
Pastors
of
it
,
are
the
leaders
,
fomenters
,
and
continuers
of
her
divisions
:
and
when
they
have
opportunity
to
seek
for
healing
,
they
want
a
will
;
and
so
much
of
self
surviveth
in
them
,
that
though
God
call
to
them
for
Peace
and
Unity
,
and
the
bleeding
Church
is
begging
it
of
them
on
her
knees
;
yet
self
hath
such
power
over
them
,
that
God
is
not
heard
,
and
the
Church
cannot
be
regarded
;
but
Peace
,
and
Piety
,
and
all
must
be
sacrificed
to
the
will
and
Interest
of
self
:
As
if
they
were
the
Priests
of
self
,
and
the
honour
of
God
,
and
Peace
of
the
Church
were
the
daily
sacrifice
which
they
have
to
offer
!
Not
a
motion
can
be
made
for
Reformation
or
Unity
,
but
some
selfish
Ministers
rise
up
to
strangle
it
,
under
pretence
of
mending
the
terms
.
Not
a
consultation
can
be
held
,
but
self
creeps
in
,
yea
openly
appears
,
and
ravels
the
work
,
and
will
needs
be
the
doer
of
all
that
s
done
,
or
nothing
must
go
on
that
s
done
against
it
.
O
Blessed
Nation
,
if
self-denial
were
more
eminent
&
predominant
therein
!
O
pretious
Ministry
,
and
Great
,
and
Honourable
,
if
we
truly
sought
our
honour
in
the
habit
of
children
,
and
by
being
the
servants
of
all
!
O
happy
Churches
,
abounding
in
Holiness
and
Peace
,
if
once
the
Pastors
and
People
were
better
skilled
in
the
practice
of
self-denial
!
I
must
confess
,
to
the
praise
of
Gods
grace
,
many
such
Ministers
and
people
I
have
had
the
happiness
to
converse
with
!
and
how
sweet
the
fruit
hath
been
both
to
them
and
me
,
both
they
and
I
are
ready
to
confess
.
But
one
self-seeking
,
unmortified
Minister
,
is
enough
to
disturb
a
whole
society
,
and
break
the
good
endeavours
of
many
:
And
alas
how
many
such
are
abroad
,
that
talk
of
almost
nothing
but
their
opinions
,
or
parties
,
or
carnal
interests
;
and
are
not
in
the
harvest
as
Reapers
to
gather
,
but
as
wild
beasts
that
are
broken
in
to
make
spoil
,
or
Sampsons
Foxes
to
set
all
on
fire
;
running
up
and
down
from
Country
to
Country
with
fire-brands
at
their
tails
,
and
stings
in
their
mouths
,
which
they
call
by
the
reverend
name
of
Zeal
.
But
you
may
think
I
have
been
long
in
discoveries
,
aggravations
,
and
complaints
;
and
therefore
I
will
go
no
further
in
that
sort
of
work
,
but
only
to
adjoyn
these
three
or
four
practical
consectaries
following
.
CHAP.
X.
Some
weighty
Consectaries
.
Consect
.
1.
SO
common
and
Potent
is
selfishness
in
the
world
,
that
its
enough
to
convince
a
rational
Considerate
man
,
of
the
truth
of
the
doctrine
of
the
fall
of
man
,
and
of
Original
corruption
,
against
all
the
objections
that
all
the
Socinians
or
Pelagians
in
the
world
do
make
against
it
.
He
that
thinks
that
God
made
man
in
this
distempered
,
distracted
state
that
selfishness
doth
hold
the
world
in
,
hath
unreasonable
thoughts
of
the
workmanship
of
God
.
He
that
seeth
even
children
before
they
can
speak
or
go
so
selfish
as
they
are
,
&
all
mankind
without
exception
to
be
naturally
as
so
many
Idol
gods
in
the
world
,
and
can
believe
that
this
is
the
Image
of
God
,
in
which
they
were
created
,
doth
make
the
Image
of
Satan
to
be
the
Image
of
God
:
No
wiser
,
no
better
is
the
Doctrine
that
denieth
Original
sin
,
when
self
hath
such
a
tyrannical
,
universal
raign
in
all
the
world
.
Consect
.
2.
So
deep
rooted
,
and
powerful
,
and
universal
is
this
abominable
vice
,
that
it
must
teach
us
what
to
expect
in
all
places
we
live
in
,
and
may
help
us
to
make
the
truest
Prognosticks
,
or
probablest
conjectures
of
any
mutations
where
the
will
of
man
is
like
to
be
the
determiner
.
Know
once
but
where
self-interest
lies
,
and
you
may
know
what
almost
all
men
will
endeavour
,
and
might
write
a
probable
Prognostication
of
the
changes
that
are
like
to
be
in
States
,
and
Kingdoms
,
and
anywhere
in
the
world
,
were
it
not
for
the
interposition
of
two
greater
Powers
that
have
got
the
victory
of
self
,
and
that
is
Grace
,
and
Divine-over-ruling
Providence
.
I
say
were
it
not
that
these
step
in
,
and
cross
self
,
and
hinder
its
designs
,
you
might
fore-see
in
self-interest
the
changes
that
are
made
in
humane
affairs
.
Consect.
3
And
so
Potent
and
common
is
the
Dominion
of
self
that
it
may
warrant
an
honest
,
moderate
incredulity
and
jealousie
of
almost
all
men
,
in
cases
where
the
interest
of
self
is
much
concerned
.
Let
him
be
never
so
ingenuous
,
let
his
parts
and
profession
be
never
so
promising
,
let
his
former
engagements
to
you
be
never
so
great
,
,
let
him
be
your
own
Brother
;
yet
be
not
too
confident
of
him
,
if
his
carnal
self
be
concerned
or
engaged
against
you
.
For
you
shall
see
by
experience
,
as
long
as
you
live
,
that
self
will
still
bear
Dominion
in
the
most
.
Consect
.
4.
Above
all
,
every
wise
and
godly
man
should
herein
maintain
the
greatest
Jealousie
of
his
own
heart
:
Keep
the
heart
above
all
keepings
;
and
keep
out
self
above
all
sins
whatever
:
Take
heed
of
selfishness
,
as
ever
you
would
be
Christians
,
and
live
as
Christians
,
and
have
the
Peace
of
Christians
.
And
to
that
end
be
alwayes
suspicious
of
every
cause
,
opinion
,
controversie
,
or
practice
,
where
self
is
much
concerned
.
The
very
names
of
SELF
and
OWN
should
sound
in
a
watchful
Christians
ears
as
very
terrible
,
wakening
words
,
that
are
next
to
the
names
of
Sin
and
Satan
;
and
at
least
carry
in
them
much
cause
of
suspition
.
And
this
hath
led
me
up
to
the
next
Use
of
the
Point
.
CHAP.
XI
.
Use
2.
To
try
our
self-denial
:
the
sincerity
of
the
least
degree
.
Use
2.
Of
Exhortation
.
BEloved
hearers
,
I
have
now
before
me
as
great
a
sin
and
danger
to
deter
you
from
(
even
selfishness
and
its
effects
)
and
as
great
a
Duty
to
offer
to
your
entertainment
(
even
self-denial
)
as
any
(
save
one
)
that
I
am
acquainnted
with
in
the
world
.
The
raising
up
the
soul
to
God
is
indeed
the
greatest
work
:
But
the
mortifying
of
the
flesh
,
and
the
Denying
of
self
,
is
surely
the
next
to
it
,
being
a
real
part
of
the
change
.
You
hear
Ministers
tell
you
of
the
odiousness
,
and
danger
,
and
sad
effects
of
sin
:
but
of
all
the
sins
that
ever
you
heard
of
,
there
is
scarce
any
more
odious
and
dangerous
than
this
,
and
yet
I
doubt
there
are
many
that
never
were
much
troubled
at
it
,
nor
sensible
of
its
malignity
.
My
principal
request
therefore
to
you
is
,
that
as
ever
you
would
prove
Christians
indeed
,
and
be
saved
from
sin
and
damnation
that
follows
it
;
take
heed
of
this
deadly
sin
of
selfishness
,
and
be
sure
you
be
possessed
with
true
self-denial
:
and
if
you
have
it
,
see
that
you
use
and
live
upon
it
.
And
for
your
help
herein
,
I
shall
1.
Tell
you
how
your
self-denial
must
be
tried
;
and
2.
How
it
must
be
exercised
;
and
3.
I
shall
give
you
some
further
Reasons
to
perswade
you
to
it
;
and
4.
Some
Directions
for
the
procuring
and
strengthening
it
.
1.
The
trial
of
your
self-denial
may
be
performed
by
the
help
of
the
Signs
that
have
been
given
you
before
.
In
the
ten
particulars
mentioned
in
the
beginning
,
you
may
see
what
is
selfishness
,
and
what
is
self-denial
.
But
for
your
further
satisfaction
,
I
shall
only
tell
you
in
a
few
words
,
how
the
least
measure
of
true
self-denial
may
be
known
.
And
,
in
one
word
,
that
is
thus
:
Wherever
the
Interest
of
Carnal
self
is
stronger
and
more
predominant
habitually
than
the
Interest
of
God
,
of
Christ
,
of
everlasting
life
,
there
is
no
true
self-denial
or
saving
grace
:
But
where
Gods
Interest
is
the
strongest
,
there
self-denial
is
sincere
.
If
you
further
ask
me
,
How
this
may
be
known
?
Briefly
thus
.
1.
What
is
it
that
you
Live
for
?
what
is
that
Good
which
your
mind
is
principally
set
to
obtain
?
and
what
is
that
End
which
you
principally
design
and
endeavour
to
obtain
,
and
which
you
set
your
heart
on
,
and
lay
out
your
hopes
upon
?
Is
it
the
Pleasing
and
glorifying
of
God
,
and
the
everlasting
fruition
of
him
?
Or
is
it
the
Pleasing
of
your
fleshly
mind
in
the
fruition
of
any
inferiour
thing
?
Know
this
,
and
you
may
know
whether
Self
or
God
have
the
greatest
interest
in
you
.
For
that
is
your
God
,
which
you
Love
most
,
and
Please
best
,
and
would
do
most
for
.
2.
Which
d●
you
set
most
by
?
the
means
of
your
Salvation
,
and
of
the
Glory
of
God
;
or
the
Means
of
providing
for
Self
and
Flesh
?
Do
you
set
more
by
Christ
and
Holiness
,
which
are
the
way
to
God
?
or
by
Riches
,
Honour
,
and
Pleasures
,
which
gratifie
the
flesh
?
Know
this
,
and
you
may
know
whether
you
have
true
Self-denial
?
3.
If
you
are
truly
self-denying
,
you
are
ordinarily
Ruled
by
God
,
and
his
word
and
spirit
,
and
not
by
Carnal
Self
.
Which
is
the
Rule
and
Master
of
your
lives
?
whose
Word
and
Will
is
it
ordinarily
that
prevails
?
When
God
draws
,
and
self
draws
,
which
do
you
follow
in
the
tenor
of
your
life
?
Know
this
,
and
you
may
know
whether
you
have
true
Self-denial
.
4.
If
you
have
true
Self-denial
,
the
drift
of
your
lives
is
carried
on
in
a
successful
opposition
to
carnal
Self
,
so
that
you
not
only
refuse
to
be
ruled
by
it
,
and
love
it
as
your
God
,
but
you
fight
against
it
,
and
tread
it
down
as
your
enemy
:
So
that
you
go
armed
against
Self
in
the
course
of
your
lives
,
and
are
striving
against
Self
in
every
duty
;
and
as
others
think
,
it
then
goes
best
with
them
,
when
Self
is
highest
,
and
pleased
best
;
so
you
will
know
that
it
then
goeth
best
with
you
,
when
Self
is
lowest
,
and
most
effectually
subdued
.
5.
If
you
have
true
Self-denial
,
there
is
nothing
in
this
world
so
dear
to
you
,
but
on
deliberation
you
would
leave
it
for
God
.
He
that
hath
any
thing
which
he
loveth
so
well
that
he
cannot
spare
it
for
God
,
is
a
selfish
and
unsanctified
wretch
.
And
therefore
God
hath
still
put
men
to
it
,
in
the
trial
of
their
sincerity
,
to
part
with
that
which
was
dearest
to
the
flesh
.
Abraham
must
be
tried
by
parting
with
his
only
Son
.
And
Christ
makes
it
his
standing
rule
,
[
He
that
forsaketh
not
all
that
he
hath
,
cannot
be
my
Disciple
]
Luke
14.
33.
Yet
it
is
true
that
flesh
and
blood
may
make
much
resistance
in
a
gracious
heart
;
and
many
a
striving
thought
there
may
be
,
before
with
Abraham
we
can
part
with
à
Son
,
or
before
we
can
part
with
wealth
or
life
:
But
yet
on
deliberation
self-denial
will
prevail
,
and
there
is
nothing
so
dear
to
a
gracious
soul
,
which
he
cannot
spare
at
the
will
of
God
,
and
the
hope
of
everlasting
life
.
If
with
Peter
we
should
flinch
in
a
temptation
,
we
should
return
with
Peter
in
weeping
bitterly
,
and
give
Christ
those
lives
that
in
a
temptation
we
denied
him
.
For
Habitually
God
is
dearest
to
the
soul
.
6.
In
a
word
,
true
self-denial
is
procured
by
the
Knowledge
and
Love
of
God
,
advancing
him
in
the
soul
to
the
debasing
of
self
.
The
illuminated
soul
is
so
much
taken
with
the
Glory
and
Goodness
of
the
Lord
,
that
it
carrieth
him
out
of
himself
to
God
,
and
as
it
were
estrangeth
him
from
himself
,
that
he
may
have
communion
with
God
;
and
this
makes
him
vile
in
his
own
eyes
,
and
abhor
himself
in
dust
and
ashes
;
He
is
lost
in
himself
;
and
seeking
God
,
he
finds
himself
again
in
God
.
It
is
not
a
Stoical
Resolution
,
but
the
Love
of
God
and
the
Hopes
of
Glory
that
make
him
throw
away
the
world
,
and
look
contemptuously
on
all
below
,
so
far
as
they
are
meer
provision
for
the
flesh
.
Search
now
,
and
try
your
hearts
by
these
evidences
,
whether
you
are
possessed
of
this
necessary
grace
of
self-denial
.
O
make
not
light
of
the
matter
Sirs
,
and
presume
not
of
it
,
till
you
find
good
grounds
.
For
I
must
tell
you
that
self
is
the
most
treacherous
enemy
,
and
the
most
insinuating
deceiver
in
the
world
.
It
will
be
within
you
when
you
are
not
aware
of
it
,
and
will
conquer
you
when
you
perceive
not
your selves
much
troubled
with
it
,
and
of
all
other
vices
is
both
the
hardest
to
find
out
,
and
the
hardest
to
cast
out
;
the
hardest
to
discover
,
and
the
hardest
to
cure
.
Be
sure
therefore
in
the
first
place
that
you
have
self-denial
:
and
then
be
sure
that
you
use
it
and
live
in
the
practice
of
it
.
And
for
this
I
must
give
you
more
particular
advice
.
CHAP.
XII
.
In
what
respect
self
must
be
denyed
.
II.
AND
here
I
beseech
you
take
heed
of
Self
in
all
these
following
respects
.
1.
You
must
Deny
Self
as
it
is
Opposite
to
God
,
and
a
Competitor
with
him
,
and
the
Idol
of
the
soul
and
of
the
world
;
and
this
is
in
all
the
ten
respects
which
I
mentioned
in
the
beginning
,
and
therefore
shall
not
now
rehearse
.
And
this
is
the
principal
part
of
self-denial
.
2.
Self
must
be
denyed
as
it
is
but
conceived
as
separated
from
God
;
and
would
be
an
End
in
a
divided
sense
from
God
.
For
our selves
and
all
things
else
are
created
contingent
,
dependent
beings
,
and
must
not
be
once
thought
of
as
if
we
were
either
our
own
beginning
,
or
end
,
or
in
any
capacity
,
but
subservient
unto
God
.
Self
becomes
a
Satan
,
when
it
would
cast
off
its
due
subordination
to
God
,
and
would
be
any
other
than
the
workmanship
of
God
,
depending
on
him
,
and
ruled
by
him
,
and
living
to
him
,
loving
him
,
desiring
him
,
and
seeking
after
him
,
and
either
mourning
when
we
miss
him
,
or
rejoycing
when
we
find
Communion
with
him
.
3.
Self
must
be
denyed
as
it
stands
up
against
the
Truth
of
the
Gospel
,
and
blindly
and
proudly
quarrelleth
with
that
word
which
faith
relyeth
upon
for
Justification
and
salvation
.
Carnal
self
is
both
the
most
incompetent
Judge
of
the
word
of
God
,
and
of
spiritual
affairs
,
and
also
the
most
forward
,
and
arrogant
,
and
audacious
,
for
all
it
is
so
incompetent
.
And
this
is
the
damnable
fountain
of
unbelief
.
That
self
is
an
incompetent
Judge
of
the
word
and
waies
of
God
,
is
evident
:
for
1.
It
is
a
natural
enemy
to
them
,
and
an
enemy
is
no
competent
Judge
,
Rom.
8.
7.
[
Because
the
Carnal
mind
is
enmity
against
God
:
for
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
.
]
Deny
therefore
this
enemy
the
power
of
judging
the
word
of
God
.
Ill-will
never
saith
well
.
Enmity
is
credulous
of
all
evil
,
and
overlooks
the
good
,
and
is
accompanyed
with
false
surmises
,
and
wresteth
every
word
,
and
suspecteth
or
maketh
an
evil
sence
where
there
was
none
:
there
is
not
a
worse
expositor
in
the
world
.
And
therefore
no
wonder
if
such
a
nature
of
enmity
can
find
matter
of
quarrel
with
the
very
Scripture
it self
,
and
with
an
holy
life
,
yea
with
God
himself
;
for
it
is
him
especially
that
the
enmity
is
against
.
2.
Moreover
self
is
a
party
,
and
therefore
an
incompetent
judge
.
It
is
self
that
the
Scripture
principally
speaks
against
:
All
over
the
Gospel
there
are
the
words
of
disgrace
,
and
the
arrows
of
death
directed
against
the
very
heart
of
Carnal
self
.
God
there
proclaimeth
and
manageth
an
open
war
against
it
.
And
shall
a
party
be
the
judge
?
shall
the
traiterous
delinquent
be
the
judge
?
A
child
will
hardly
speak
well
of
the
rod
,
whatever
he
do
by
the
Corrector
:
but
it
's
not
to
be
expected
that
a
thief
should
love
the
halter
or
the
gallows
.
Gods
word
is
the
weapon
that
self
must
be
slain
by
;
and
therefore
self
is
an
incompetent
judge
of
it
.
3.
Moreover
self
is
quite
blind
in
the
matters
of
God
:
the
natural
man
discerneth
them
not
,
nor
can
do
,
because
they
are
spiritually
discerned
,
1
Cor.
2.
14.
And
the
ignorant
and
blind
are
incompetent
judges
.
4.
And
the
selfish
man
is
no
good
student
in
the
Laws
of
God
;
even
when
he
readeth
the
letter
,
he
doth
not
mind
or
savour
the
spirit
of
them
.
Rom.
8.
5.
[
For
they
that
are
after
the
flesh
,
do
mind
the
things
of
the
flesh
:
but
they
that
are
after
the
spirit
,
the
things
of
the
spirit
.
]
A
fair
world
it
would
be
,
if
every
Colliar
should
judge
the
Privy
Council
and
the
Judges
of
the
Land
!
or
if
every
thief
should
sit
upon
his
accuser
and
his
Judge
,
and
every
traitor
should
judge
the
Prince
.
And
a
thousand-fold
more
insufficient
is
self
to
judge
the
Word
of
God
.
And
yet
as
insufficient
as
it
is
,
it
is
exceeding
arrogant
,
and
steps
up
into
the
judgment-seat
,
at
every
Chapter
that
is
read
or
heard
:
and
if
this
blind
and
malicious
Judge
be
unsatisfied
,
forsooth
the
Scripture
must
be
dark
or
contradictory
,
or
what
he
pleases
.
This
horrible
presumptuous
arrogancy
of
self
is
it
that
hath
opened
so
many
mouths
against
the
blessed
Doctrine
of
Salvation
,
and
made
so
many
wretched
Apostates
in
the
world
,
and
cast
so
many
others
into
doubtings
of
that
word
by
which
at
last
they
must
be
judged
,
and
which
should
have
been
the
ground
of
their
faith
and
hope
.
4.
Moreover
,
self
must
be
denyed
as
it
stands
up
against
the
Lord
Jesus
Christ
.
When
Christ
is
presented
in
his
wonderful
Condescension
,
in
his
Incarnation
,
and
mean
despised
life
,
and
in
his
ignominious
death
,
Proud
self
is
offended
at
so
low
a
Saviour
,
and
disdaineth
that
Humiliation
which
his
own
necessities
did
require
,
and
despiseth
Christ
because
he
became
despised
and
a
man
of
sorrows
in
our
stead
.
When
he
is
propounded
as
the
remedy
of
a
miserable
soul
,
and
as
our
only
Life
,
and
Righteousness
,
and
Hope
,
Self
doth
seduce
the
soul
to
undervalue
him
:
It
will
not
easily
be
convinc'd
of
so
much
misery
as
to
need
such
a
remedy
:
it
is
too
well
to
value
such
a
Physician
:
it
is
too
righteous
to
value
the
righteousness
of
a
Mediator
.
It
hath
too
much
Life
and
Hope
at
home
,
in
its
own
supposed
innocency
or
sufficiency
,
to
set
much
by
the
Hopes
that
Christ
hath
purchased
,
and
to
Live
in
him
.
O
down
with
self
that
Christ
may
be
Christ
to
you
.
How
shall
he
come
in
,
while
Self
is
the
Porter
that
keeps
the
door
?
How
shall
he
pardon
you
,
when
Self
will
not
suffer
you
to
feel
the
want
and
worth
of
pardon
?
How
shall
he
bind
up
your
hearts
,
when
Self
will
not
suffer
them
to
be
broken
?
How
shall
he
cloath
you
with
his
righteousness
,
while
self
keeps
on
your
own
defiled
rotten
rags
?
Down
therefore
with
self
,
that
Christ
may
be
exalted
.
Away
with
your
own
conceited
righteousness
,
that
he
may
be
your
righteousness
;
down
with
your
Selfish
foolish
wisdom
,
that
the
supposed
foolishness
of
God
may
be
your
wisdom
.
Level
this
mountain
,
which
Satan
hath
built
up
in
enmity
against
the
holy
mountain
of
the
Lord
.
5.
Moreover
,
Self
must
be
denyed
as
it
is
the
great
resister
of
the
Holy
Ghost
.
The
sanctifying
spirit
hath
no
greater
enemy
,
at
least
,
except
the
Devil
himself
.
One
half
of
the
work
of
sanctification
,
is
to
destroy
this
Carnal
self
.
And
therefore
no
wonder
if
hence
it
find
the
chief
resistance
.
Not
an
holy
motion
can
be
made
to
the
soul
but
self
is
against
it
.
No
work
hath
the
spirit
to
do
upon
us
,
but
self
is
ready
to
gainsay
it
,
and
contradict
it
,
and
work
against
it
:
when
ever
therefore
this
mortal
Principle
is
contending
against
the
spirit
of
God
,
dishonouring
holiness
,
disswading
you
from
duty
,
perswading
you
to
sin
,
down
with
it
and
deny
it
,
as
you
would
be
true
to
the
spirit
and
your selves
.
6.
Moreover
,
self
must
be
denyed
as
it
traiterously
complyeth
with
the
enemies
of
Christ
and
your
own
salvation
:
when
it
takes
part
with
Satan
,
and
pleads
for
sin
,
and
saith
as
wicked
men
say
,
and
entreth
a
conspiracy
with
all
that
would
undo
you
,
and
all
this
under
pretence
of
your
own
good
.
When
ever
it
speaks
for
sin
,
you
may
be
sure
it
speaks
against
God
and
you
,
and
therefore
it
's
reason
you
should
deny
it
.
Self
also
must
be
denied
when
it
riseth
up
against
the
supposed
tediousness
or
difficulty
of
duty
:
when
it
grudgeth
at
an
holy
life
,
&
saith
,
[
What
a
stir
is
here
?
what
a
weary
life
is
this
?
what
do
I
get
by
serving
God
?
]
Now
self
is
playing
the
traitor
against
God
and
you
;
and
therefore
deny
it
.
7.
Moreover
,
when
self
doth
rise
up
against
sufferings
,
and
make
you
believe
that
they
are
intolerable
;
and
that
it
is
unreasonable
for
a
man
to
forsake
all
that
he
hath
for
fear
of
a
sinful
word
or
deed
,
when
we
sin
every
day
,
when
we
have
done
our
best
;
it
's
time
now
to
stop
the
mouth
of
self
;
for
it
plays
the
Devils
game
against
God
and
you
,
and
would
perswade
you
to
prefer
a
short
,
uncertain
,
miserable
life
,
before
eternal
life
,
and
to
give
up
your self
to
wilful
sin
,
because
God
beareth
with
the
sins
of
mens
infirmity
.
It
's
reason
that
you
should
deny
so
unreasonable
an
enemy
to
God
&
you
.
8.
Moreover
,
self
must
be
denyed
when
it
stands
up
against
the
Ordinances
of
God
.
When
it
pleadeth
against
the
arguments
of
the
word
,
and
findeth
fault
with
the
Law
that
it
should
obey
,
and
quarrelleth
with
prayer
and
all
holy
duties
,
and
would
make
all
instituted
means
uneffectual
for
your
saving
good
;
it
's
time
now
that
you
deny
it
.
9.
When
self
doth
rise
up
against
the
Officers
of
Christ
,
and
would
make
you
believe
your
teachers
fools
,
and
you
are
wise
;
that
they
are
beside
the
truth
,
and
you
are
in
the
right
;
or
that
they
speak
against
you
out
of
malice
or
singularity
,
or
some
such
distemper
,
and
so
would
deprive
you
of
the
saving
benefit
of
their
Doctrine
and
Office
,
it
's
time
now
to
deny
self
,
if
you
know
but
what
belongeth
to
your
peace
.
And
though
I
grant
that
you
must
not
follow
a
Teacher
into
a
certain
sin
and
error
;
yet
when
it
is
not
God
but
self
that
riseth
up
against
your
Teachers
,
and
possesseth
you
with
a
spirit
of
bitterness
,
disobedience
,
contradiction
and
malignity
,
this
self
must
be
denyed
.
10.
Lastly
,
as
self
is
against
the
good
of
our
neighbour
or
humane
Societies
,
it
must
be
denyed
.
For
we
must
love
our
Neighbour
as
our selves
:
that
is
,
both
self
and
neighbour
must
be
loved
in
a
due
subordination
to
God
,
as
means
to
his
Glory
,
and
in
this
notion
of
a
means
,
the
Love
should
be
equal
;
though
there
is
also
a
Natural
Love
in
order
to
self-preservation
put
into
us
by
the
Creator
,
which
our
Love
to
every
Neighbour
is
not
to
equal
in
degree
;
yet
our
love
to
Societies
should
exceed
it
;
and
our
Love
to
a
Neighbour
should
come
so
near
it
,
that
we
should
diligere
proximum
proxima
delictione
,
love
him
as
a
second
self
,
and
so
study
his
welfare
,
as
to
promote
it
to
our
power
,
and
not
to
covet
or
draw
from
him
for
our selves
,
nor
do
him
any
wrong
.
This
is
the
sense
of
the
tenth
Commandement
,
and
sum
of
the
second
Table
.
CHAP.
XIII
.
1.
Selfish
Dispositions
must
be
denyed
,
and
1.
Self-love
.
HAving
seen
in
what
respects
and
upon
what
accounts
it
is
that
self
must
be
denyed
;
I
am
next
to
tell
you
the
particulars
of
that
selfish
interest
that
must
be
denyed
,
and
the
parts
that
are
contained
in
this
needful
work
.
And
here
you
must
remember
what
saving
faith
is
,
that
seeing
how
self
opposeth
it
,
you
may
know
wherein
it
must
be
denyed
.
Saving
faith
is
such
a
Belief
in
Christ
for
Reconciliation
with
God
,
and
the
everlasting
fruition
of
him
in
Glory
,
as
makes
us
for
sake
all
the
things
of
this
world
,
and
give
up
our selves
to
the
conduct
of
the
word
and
spirit
,
for
the
obtaining
of
it
.
When
a
man
can
strip
himself
of
all
the
pleasures
and
profits
,
and
honours
of
this
world
,
first
in
his
estimation
,
and
love
,
and
resolution
,
and
then
in
the
actual
forsaking
of
them
at
the
Call
of
God
,
because
of
the
firm
belief
and
hope
that
he
hath
of
the
fruition
of
God
in
Glory
,
as
purchased
and
promised
by
Jesus
Christ
;
this
is
a
Christian
,
a
Disciple
of
Christ
,
a
true
believer
;
and
none
but
this
.
And
(
as
I
have
told
you
)
as
God
in
Unity
,
and
Father
,
Son
,
and
Holy
Ghost
in
Trinity
,
is
the
Object
of
our
saving
faith
;
so
Carnal
Self
in
unity
,
and
Pleasure
,
Profits
,
and
Honours
in
trinity
must
be
renounced
and
denied
by
all
true
Christians
;
as
being
that
which
we
turn
from
,
when
we
turn
to
God
.
So
that
in
brief
to
deny
your selves
,
doth
generally
consist
in
denying
all
your
own
Dispositions
and
Interests
whatsoever
as
they
are
against
God
the
Father
,
Son
,
or
Spirit
,
or
stand
not
in
a
due
subserviency
to
him
:
And
this
Interest
which
you
must
deny
,
consisteth
in
your
Pleasures
,
Profits
,
and
Honour
:
Of
these
therefore
I
shall
speak
distinctly
,
though
but
briefly
.
I.
You
must
begin
at
the
denial
and
mortification
of
your
Corrupt
and
selfish
Disposition
,
or
else
you
can
never
well
deny
your
selfish
interest
.
It
is
not
enough
to
keep
under
this
selfishness
by
denying
it
somewhat
that
it
would
have
:
but
the
selfish
Inclination
or
Nature
it self
must
be
so
far
mortified
and
destroyed
,
that
it
shall
not
reign
as
formerly
it
did
.
For
this
which
we
call
selfishness
is
not
your
very
Persons
,
nor
any
spiritual
or
right
natural
desire
of
your
owngood
:
But
it
is
the
inordinate
adhering
of
the
soul
to
your selves
,
by
departing
from
God
to
whom
you
should
adhere
:
and
so
a
carrying
over
Gods
interest
and
honour
to
your selves
.
Holiness
is
an
Inclination
and
Dedication
to
God
:
by
which
two
we
are
said
to
be
separated
to
him
.
And
wickedness
is
an
Inclination
,
and
Addictedness
,
or
Devotedness
to
our selves
above
God
,
or
as
separated
from
God
:
And
this
Inclination
,
Disposition
,
or
Separation
of
man
to
Himself
instead
of
God
,
is
it
that
I
call
self
or
selfishness
;
and
this
self
must
it self
be
first
destroyed
,
as
to
the
predominant
degree
.
And
therefore
let
us
First
observe
wherein
this
selfish
Disposition
doth
consist
,
which
must
be
destroyed
;
and
then
Secondly
,
wherein
the
selfish
Interest
doth
consist
that
must
be
denied
.
And
first
the
selfish
Disposition
consisteth
in
these
several
parts
that
follow
.
1.
The
principal
part
of
it
consisteth
in
an
inordinate
Self-love
:
This
is
a
corruption
so
deep
in
the
heart
of
man
,
that
it
may
be
called
his
very
Natural
Inclination
,
which
therefore
lieth
at
the
bottom
,
below
all
his
Actual
sins
whatsoever
;
and
must
be
changed
into
a
New
Nature
which
principally
consists
in
the
Love
of
God
.
This
is
Original
sin
it self
,
even
in
the
heart
of
it
.
This
speaks
what
man
by
Nature
is
:
even
an
inordinate
self-lover
;
And
as
he
is
,
so
he
will
act
.
In
this
all
other
vice
in
the
world
is
virtually
contained
:
even
as
all
grace
is
in
the
Love
of
God
:
which
made
the
Schoolmen
say
,
that
Love
is
the
Form
of
all
Grace
:
not
as
they
are
this
or
that
Grace
in
particular
;
not
of
Faith
as
Faith
,
nor
of
Hope
as
Hope
;
but
of
Faith
,
Hope
,
&c.
as
vital
or
gracious
acts
:
because
the
respect
to
the
End
is
essential
to
the
means
as
a
means
:
and
therefore
the
respect
to
God
as
the
End
,
is
Essential
to
Faith
,
Hope
,
&c.
as
a
means
to
him
:
and
therefore
that
Grace
(
of
Love
)
which
is
terminated
on
the
End
,
must
have
an
essential
participation
,
concurrence
,
or
influence
on
those
that
are
directly
terminated
on
the
Way
or
Means
;
and
must
convey
somewhat
of
its
very
essence
to
them
;
and
so
far
as
they
partake
of
that
essence
of
Love
,
so
far
are
they
indeed
those
special
Graces
which
carry
the
soul
to
God
its
End
:
And
in
this
sence
we
may
allow
the
distinction
between
Fides
,
Spes
,
&c.
formata
charitate
(
which
is
true
Christian
Faith
and
Hope
,
)
and
Fides
,
Spes
&c.
informis
,
which
is
but
an
opinion
and
dream
.
And
so
it
is
in
the
body
of
sin
:
When
self-love
doth
reign
,
it
is
the
Heart
of
wickedness
:
And
though
every
sin
hath
its
own
specifick
nature
;
yet
all
are
virtually
in
self-love
,
and
are
so
far
mortal
,
or
prove
men
graceless
,
as
they
are
informed
by
the
essential
Communication
of
self-love
:
For
self
being
the
End
,
informeth
all
the
means
as
they
respect
it
.
I
say
the
more
to
you
of
this
,
because
indeed
it
is
a
weighty
truth
,
for
the
right
understanding
of
the
true
nature
of
Grace
and
sin
;
and
I
doubt
many
are
in
the
dark
for
want
of
understanding
&
considering
it
.
A
man
that
feareth
and
Loveth
God
,
and
an
unsanctified
man
may
be
both
overtaken
with
the
same
sin
;
perhaps
a
gross
one
,
as
Noahs
,
and
Davids
,
and
Peters
was
:
and
yet
this
may
be
a
mortal
sin
in
the
ungodly
;
I
mean
such
as
proves
him
in
a
state
of
death
,
and
yet
not
so
in
the
gracious
person
.
The
wicked
will
deride
this
in
their
ignorance
,
as
if
we
made
God
partial
;
but
it
's
no
such
matter
:
The
Papists
cannot
endure
it
,
but
suppose
Peter
,
David
,
and
Noah
,
were
quite
without
the
Love
of
God
,
and
so
were
again
unsanctified
men
:
but
this
is
their
error
.
It
was
not
from
the
Power
of
reigning
self-love
,
and
the
Habitual
absence
of
the
Love
of
God
,
that
these
men
(
or
any
Saints
)
did
sin
:
but
from
a
particular
act
of
mortified
self-love
by
a
surprize
upon
the
neglect
of
the
actual
exercise
of
the
Love
of
God
.
But
all
the
sins
of
unsanctified
men
,
or
at
least
their
common
sins
,
are
from
the
Habitual
reign
of
self-love
,
and
the
Habitual
absence
of
the
Love
of
God
:
And
therefore
the
sins
of
the
Saints
are
,
as
the
Schoolmen
speak
of
the
graces
of
the
ungodly
,
unformed
:
they
be
not
Mortal
sins
in
the
sense
aforesaid
,
because
they
be
not
naturalized
,
informed
,
animated
,
by
the
malignity
and
venom
of
the
Mortal
End
and
Principle
,
which
is
Habitual
reigning
self-love
:
But
those
of
the
wicked
are
sins
informed
by
this
inordinate
self-love
as
an
habitual
reigning
sin
;
and
therefore
being
animated
by
its
malignity
are
mortal
:
Yet
say
not
that
this
makes
God
partial
,
and
not
to
hate
the
same
sin
in
one
as
he
doth
in
another
.
For
two
things
must
be
taken
in
:
1.
Where
the
heart
is
sanctified
,
such
sins
are
strangers
:
perhaps
one
Godly
man
of
ten
or
twenty
may
be
guilty
of
one
of
them
,
as
Noah
was
of
drunkenness
once
in
all
his
life
(
since
his
conversion
:
)
For
it
will
not
stand
with
grace
to
live
in
them
.
For
such
as
a
mans
Love
,
and
Inclination
,
and
nature
is
,
such
will
be
the
drift
of
his
Life
.
And
would
not
you
have
God
make
a
difference
between
those
that
sin
once
,
and
those
that
live
in
it
?
2.
Besides
,
will
not
any
honest
man
make
a
great
difference
of
the
same
acts
according
as
they
come
from
different
hearts
?
you
will
not
take
a
passionate
word
from
a
Father
,
Husband
,
or
Wife
,
so
ill
as
the
same
word
from
a
malicious
enemy
.
If
an
unthrifty
Son
should
spend
you
twenty
shillings
wastfully
,
you
will
not
prosecute
him
as
you
would
do
a
thief
or
an
enemy
that
takes
it
from
you
violently
.
Wilful
murder
and
casual
man-slaughter
,
have
not
the
same
punishment
by
the
Law
of
the
Land
.
If
you
will
make
such
a
difference
your selves
,
of
the
same
words
or
deeds
as
they
come
from
different
meanings
and
affections
,
quarrel
not
with
God
for
doing
that
which
you
confess
is
just
and
necessary
to
be
done
.
1.
The
Faculty
where
this
Disposition
is
principally
seated
,
is
the
Will
:
which
in
man
is
the
Heart
of
Morality
,
whether
Good
or
Evil.
And
the
Principal
Act
is
,
an
Inordinate
Adhesion
of
man
to
himself
,
and
Complacency
in
himself
:
And
this
is
the
inordinate
self-love
that
must
be
first
mortified
.
2.
The
next
faculty
that
self
hath
corrupted
,
is
the
Understanding
;
and
here
we
first
meet
with
the
sin
of
self-esteem
,
which
is
the
second
part
of
selfishness
to
be
mortified
.
It
is
not
more
natural
for
man
to
be
sinful
,
vile
,
and
miserable
,
than
to
think
himself
vertuous
,
worthy
and
honourable
.
All
men
naturally
over-value
themselves
,
and
would
have
all
others
also
over-value
them
.
This
is
the
sin
of
Pride
.
But
of
this
I
must
speak
by
it self
.
CHAP.
XIV
.
Self-conceitedness
must
be
denied
.
3.
THe
next
part
of
selfishness
to
be
mortified
,
is
in
the
same
faculty
,
and
it
is
called
self-conceitedness
.
And
it
consisteth
of
two
parts
:
the
first
is
a
Disposition
to
selfish
opinions
or
conceits
that
are
properly
our
own
:
and
the
second
is
,
to
think
better
of
those
conceits
than
they
do
deserve
.
Naturally
men
are
prone
to
spin
themselves
a
web
of
opinions
out
of
their
own
brain
,
&
to
have
a
Religion
that
may
be
called
their
own
:
And
it
's
their
Own
in
two
respects
:
1.
Because
it
is
of
their
own
devising
,
and
not
of
Gods
revealing
or
appointing
:
2.
Because
it
suiteth
with
their
own
carnal
ends
and
interests
.
Men
are
far
readier
to
make
themselves
a
faith
,
than
to
receive
that
which
God
hath
formed
to
their
hands
.
And
they
are
far
readier
to
receive
a
Doctrine
that
tends
to
their
carnal
commodity
,
or
honour
,
or
delights
,
than
one
that
tends
to
self-denial
,
and
to
abase
themselves
,
and
exalt
the
Lord
.
2.
And
when
they
have
hatched
or
received
such
opinions
which
are
peculiarly
their
Own
,
they
are
apt
to
like
them
the
better
,
because
they
are
their
own
,
and
to
value
them
because
of
the
Interest
of
self
.
O
Sirs
,
that
you
did
but
know
the
commonness
and
danger
of
self-conceitedness
in
the
world
!
Even
with
many
that
seem
humble
,
and
verily
think
that
it
is
the
spirit
of
God
that
beareth
the
greatest
sway
in
their
understandings
,
yet
self
doth
there
erect
its
throne
.
O
how
secretly
&
subtilly
will
self
insinuate
,
and
make
you
believe
that
it
's
a
pure
self-denying
light
which
guideth
you
,
an
dt
hat
what
you
hold
is
meerly
by
the
cogent
evidence
of
truth
,
or
the
illumination
of
the
Spirit
,
when
it
is
but
a
Viper
that
self
hath
hatched
and
doateth
on
,
because
it
is
her
own
.
Because
the
Papists
have
gone
too
far
in
teaching
men
to
depend
on
the
Church
and
on
their
Teachers
,
therefore
self-conceitedness
takes
advantage
of
their
error
,
to
draw
men
into
the
contrary
extream
,
and
make
every
Infant-Christian
to
think
himself
wiser
than
his
most
experienced
Brethren
and
Teachers
;
and
every
raw
unstudied
Christian
to
think
himself
wiser
than
those
that
have
been
searching
into
the
word
of
truth
by
study
and
prayer
almost
all
their
days
:
and
therefore
to
cry
down
that
learning
,
wisdom
and
study
,
which
they
are
unacquainted
with
;
that
seeing
they
have
it
not
themselves
,
they
may
at
least
be
thought
as
wise
men
without
it
,
as
those
that
have
it
,
and
so
may
provide
for
the
reputation
and
interest
of
self
:
O
what
sad
work
hath
this
great
sin
of
self-conceitedness
made
in
the
world
!
In
too
many
places
men
make
it
their
Religion
to
strive
who
shall
be
greatest
for
wisdom
and
abilities
in
the
eyes
of
men
:
and
it
is
the
very
work
of
their
Prayers
,
and
conference
,
and
teaching
,
to
exercise
self-conceitedness
,
and
to
make
it
appear
that
they
are
some
body
in
knowledge
:
Hence
is
it
that
they
are
so
apt
to
fall
upon
novelties
which
either
few
receive
,
or
none
before
themselves
devised
,
that
being
singular
,
self
may
be
the
more
observed
,
and
they
may
have
something
which
may
be
called
their
Own
:
Hence
also
it
is
that
they
are
so
little
suspicious
of
their
own
opinions
,
never
bending
their
studies
impartially
to
try
whether
they
are
of
God
or
not
,
but
rather
to
maintain
them
,
and
to
find
out
all
that
can
be
said
for
them
,
and
against
the
contrary
minded
:
Hence
is
it
that
men
have
such
light
and
contemptuous
thoughts
of
the
judgment
of
those
that
excel
them
in
knowledge
,
and
that
the
voice
of
Corah
,
and
those
other
Conspirators
,
Numb.
16.
3.
is
grown
so
common
in
the
mouths
of
ignorant
proud
professors
,
[
Ye
take
too
much
upon
you
(
say
they
to
their
Guides
and
Teachers
)
seeing
all
the
Congregation
are
holy
,
every
one
of
them
,
and
the
Lord
is
among
them
:
wherefore
then
lift
ye
up
your selves
above
the
Congregation
of
the
Lord
?
]
It
is
the
Holiness
of
the
Congregation
,
and
all
its
members
,
and
the
presence
of
God
himself
among
them
,
that
is
pleaded
against
the
Superiority
of
Moses
&
Aaron
,
as
if
with
so
Holy
a
people
,
that
had
God
himself
to
be
their
Teacher
and
Guide
,
there
were
no
need
of
men
to
be
lift
up
above
the
Congregation
of
the
Lord
.
But
it
was
self
that
was
intended
,
what
ever
was
pretended
.
From
this
self-conceitedness
also
it
is
that
the
weightiest
common
truths
that
self
hath
no
special
interest
in
,
are
so
little
valued
and
relished
,
and
insisted
on
;
and
that
a
less
and
more
uncertain
point
which
self
hath
espoused
,
shall
be
more
relished
,
insisted
on
,
and
contended
for
:
Hence
also
is
most
of
the
common
confidence
of
men
in
their
own
Opinions
;
that
when
the
point
is
doubtful
,
if
not
certainly
false
,
in
the
eyes
of
wiser
men
than
themselves
,
yet
the
fool
rageth
and
is
confident
,
Prov.
14.
16.
He
can
carry
on
a
conceit
of
his
Own
with
as
brazen
a
face
,
and
proud
contempt
of
other
mens
arguments
,
as
if
he
were
maintaining
that
the
Sun
is
light
,
and
other
men
pleaded
to
prove
it
dark
:
when
,
alas
,
it
is
self-interest
that
is
the
life
,
the
strength
,
the
goodness
of
the
cause
.
Hence
also
it
is
that
men
are
so
quarrelsom
with
the
words
and
ways
of
others
,
that
they
can
scarce
hear
or
read
a
word
,
but
these
pugnacious
animals
are
ready
to
draw
upon
it
,
as
if
they
had
catch'd
an
advantage
for
the
honouring
of
their
valour
,
and
were
loth
to
lose
such
a
prize
and
opportunity
for
a
victory
and
triumph
:
Hence
it
is
that
hi●●ing
at
the
sayings
and
doings
of
others
,
is
the
first
,
and
most
common
,
and
most
sensible
part
of
their
Commentaries
.
And
that
they
can
make
heresies
and
monsters
not
only
of
tolerable
errors
,
but
of
truths
themselves
,
if
they
have
but
the
inexpiable
guilt
of
crossing
the
wisdom
of
these
self-conceited
men
.
Hence
it
is
that
opinions
of
their
own
are
more
industriously
cultivated
and
studiously
cherished
,
by
a
double
if
not
a
tenfold
proportion
of
Zeal
and
diligence
,
than
common
truths
that
all
the
godly
in
the
world
have
as
much
interest
in
as
they
,
though
the
common
truths
be
incomparably
the
greater
.
And
hence
it
is
that
men
are
so
tenacious
of
that
which
is
their
Own
,
when
they
easilier
let
go
that
which
is
Gods
;
and
must
have
all
come
to
them
,
and
every
man
deny
his
own
judgment
,
except
themselves
;
and
that
it
must
be
the
glory
of
others
to
yield
to
them
,
and
their
glory
to
yield
to
none
,
but
to
have
all
men
come
over
and
submit
to
them
.
All
these
are
the
fruits
and
discoveries
of
self
as
it
reigns
in
mens
understandings
,
who
possibly
may
think
that
it
's
Christ
and
the
Spirit
that
's
there
exalted
.
Yet
mistake
me
not
:
I
do
not
say
or
think
that
a
man
should
forsake
a
certain
truth
for
fear
of
being
accounted
self-conceited
,
nor
that
he
must
presently
captivate
his
own
understanding
to
a
learneder
man
,
or
the
stronger
,
or
more
numerous
side
,
for
fear
of
being
self-conceited
.
Much
less
must
I
deny
that
grace
of
God
that
hath
made
me
savingly
wise
by
his
illumination
,
that
was
formerly
foolish
,
disobedient
,
and
deceived
in
the
days
of
my
ignorance
.
The
world
must
give
us
leave
to
triumph
over
our
own
former
folly
with
Paul
,
Tit.
3.
3
,
4
,
5.
and
say
with
the
same
Paul
,
that
we
were
no
better
than
mad
when
we
were
enemies
to
the
Gospel
,
Act.
26.
11.
and
with
the
man
in
Joh.
9.
25.
[
One
thing
I
know
,
that
whereas
I
was
blind
,
now
I
see
.
]
It
's
no
self-conceitedness
for
a
man
that
is
brought
from
the
blind
distracted
state
of
sin
,
into
the
light
of
the
sanctified
,
to
know
that
he
is
wiser
than
he
was
before
;
and
that
he
was
formerly
besides
himself
,
but
now
is
come
to
his
understanding
again
.
Nor
is
it
any
self-conceitedness
for
the
meanest
Christian
to
know
that
a
wicked
man
is
more
foolish
than
he
;
or
for
a
Minister
or
any
man
that
God
hath
caused
to
excel
in
knowledge
,
to
hold
fast
the
truth
he
knows
,
and
to
see
and
modestly
oppose
the
errors
of
another
,
and
to
know
that
in
that
he
is
wiser
than
they
.
God
doth
not
require
that
we
shall
turn
to
every
mans
opinion
,
and
reel
up
and
down
from
sect
to
sect
,
and
be
of
the
opinion
of
every
party
that
we
come
among
,
and
all
for
fear
of
thinking
our selves
wiser
than
they
.
David
knew
he
had
more
Understanding
than
his
Teachers
:
Psal.
119.
98
,
99.
and
true
believers
fear
not
to
say
▪
We
know
that
we
are
of
God
,
and
the
whole
world
lieth
in
wickedness
,
1
Joh.
5.
19.
&
3.
19.
&
2.
3.
And
Paul
would
not
forbear
the
reproving
of
Peter
,
for
fear
of
being
thought
to
be
self-conceited
,
Gal.
2.
some
men
are
so
desperately
self-conceited
that
they
take
every
man
to
be
self-conceited
that
is
not
of
their
conceits
.
But
when
self
is
mens
instructor
,
and
chooseth
their
Text
,
and
furnisheth
them
with
matter
,
and
nothing
is
savoury
but
what
is
either
suited
to
the
common
interest
of
self
,
or
which
it
hath
not
a
special
interest
in
;
when
men
are
absolutely
wise
in
their
own
eyes
,
and
comparatively
wiser
than
those
that
know
much
more
than
they
;
when
self-interest
serves
instead
of
evidence
to
the
receiving
,
retaining
,
or
contending
for
a
point
;
when
men
think
they
know
that
which
indeed
they
do
not
know
;
and
observe
the
little
which
they
do
know
,
more
than
an
hundred
fold
more
that
they
are
ignorant
of
;
doubtless
here
's
self-conceitedness
with
a
witness
;
and
they
that
will
not
see
it
in
a
lower
degree
,
methinks
should
see
it
in
such
a
case
as
this
.
He
that
will
not
believe
that
a
man
is
drunk
when
he
reels
and
stammereth
,
may
know
it
when
he
lieth
spewing
in
the
streets
.
Well
Sirs
,
I
beseech
you
see
that
self
in
the
understanding
be
mortified
and
pulled
down
.
It
's
the
throne
of
God
,
the
Lanthorn
of
holy
truth
,
the
temple
of
the
Spirit
;
and
shall
self
Rule
there
?
The
understanding
is
it
that
guideth
the
soul
and
all
the
actions
of
your
lives
:
and
if
self
rule
there
,
what
a
Ruler
will
you
have
?
and
what
a
case
will
heart
and
life
be
in
?
If
your
eye
be
dark
,
your
Light
be
dark
,
how
great
will
be
your
darkness
:
and
if
it
be
selfish
,
it
is
certainly
so
far
dark
.
O
believe
the
Holy
Ghost
,
Prov.
26.
12.
[
Seest
thou
a
man
wise
in
his
own
conceit
?
there
is
more
hope
of
a
fool
than
of
him
.
]
For
a
meer
fool
that
is
ignorant
only
for
want
of
teaching
,
hath
no
such
prejudice
against
the
truth
,
as
the
self-conceited
have
:
Nor
is
it
so
hard
to
make
him
know
that
he
is
ignorant
:
nor
yet
to
make
him
willing
to
Learn
:
He
that
knoweth
himself
to
be
blind
,
is
willing
to
be
led
.
Moreover
the
self-conceited
have
much
to
unlearn
,
before
they
can
be
fit
to
receive
the
truth
in
a
saving
maner
.
O
how
many
thousands
are
undone
by
self-conceitedness
!
It
is
this
that
keeps
out
Knowledge
,
and
every
Grace
,
and
consequently
all
true
peace
and
comfort
;
and
this
it
is
that
defendeth
and
cherisheth
all
sin
.
Let
us
shew
men
the
plainest
word
of
God
for
duty
and
against
sin
,
and
shew
them
the
clearest
reasons
,
and
yet
self-conceitedness
bolts
the
door
against
all
:
Yea
so
wonderfully
doth
this
sin
prevail
,
that
the
ignorant
silly
people
that
know
almost
nothing
,
are
as
proudly
self-conceited
as
if
they
were
the
wisest
men
:
They
that
will
not
learn
,
and
cannot
give
an
account
of
their
knowledge
,
in
the
very
Catechism
or
Principles
of
Christian
Religion
,
nor
cannot
pray
,
nor
scarce
speak
a
word
of
sense
about
the
matters
of
Salvation
,
but
excuse
themselves
that
they
are
no
Scholars
,
yet
these
very
people
will
proudly
resist
their
Teachers
,
though
they
were
the
wisest
and
learned'st
men
in
the
Land
:
Let
us
but
cross
their
conceits
of
Doctrine
or
Practice
in
Religion
;
about
their
own
title
to
Church-priviledges
,
or
fitness
for
them
,
and
they
are
confident
and
furious
against
their
Ministers
,
as
if
we
were
as
ignorant
as
they
,
and
they
were
the
wisest
men
in
the
world
:
so
that
pride
and
self-conceitedness
makes
people
mad
,
or
deal
like
mad
men
.
We
cannot
humble
men
for
sin
,
nor
reclaim
them
from
it
,
till
they
know
the
sin
,
and
the
danger
of
it
:
and
self-conceitedness
will
not
let
them
know
it
,
no
nor
let
them
come
to
us
to
be
taught
:
but
they
are
wise
enough
already
:
and
if
we
tell
them
of
the
sin
and
danger
,
they
are
wiser
than
to
believe
the
Word
of
God
or
us
!
They
will
tell
us
to
our
faces
,
they
will
never
believe
such
and
such
things
,
which
we
shew
them
in
the
Scripture
.
O
the
precious
light
that
shineth
round
about
you
all
,
and
would
make
you
wise
,
if
self-conceitedness
did
not
keep
it
out
by
making
you
seem
wise
already
.
1
Cor.
3.
18.
These
men
that
thus
deceive
themselves
,
by
seeming
wise
to
themselves
,
must
become
fools
in
their
own
eyes
,
if
ever
they
will
be
truly
wise
;
and
confess
themselves
,
as
Paul
himself
did
,
that
they
were
foolish
and
deceived
,
when
they
served
their
lusts
and
pleasures
,
Tit.
3.
3.
This
Pride
and
Self-conceitedness
is
like
the
barm
in
the
drink
,
that
seems
to
fill
up
the
vessel
,
but
indeed
works
it
all
over
:
This
is
the
Knowledge
that
puffeth
up
,
1
Cor.
13.
like
the
pot
that
by
boiling
seemeth
to
be
filled
,
that
was
half
empty
before
;
but
it
's
empty
in
the
bottom
,
and
presently
boils
over
,
and
is
emptier
than
before
.
So
is
it
with
the
self-conceited
,
that
have
a
superficial
knowledge
,
while
they
are
empty
at
the
bottom
,
and
by
the
heat
of
pride
,
that
little
they
have
boileth
over
to
their
loss
.
It
is
the
humble
that
God
reveals
his
secrets
to
,
and
the
hungry
that
he
filleth
with
good
things
,
and
the
full
that
he
sendeth
empty
away
.
He
will
have
no
Disciples
that
come
not
to
his
School
as
little
Children
,
teachable
and
tractable
,
not
thinking
themselves
too
old
,
or
too
wise
,
or
too
good
to
be
taught
.
If
you
would
see
the
mysteries
of
the
Gospel
savingly
,
you
must
even
creep
to
Christ
on
your
knees
,
and
cry
,
Lord
be
merciful
to
me
a
sinner
!
He
will
not
lift
up
your
minds
and
hearts
to
heaven
,
till
you
think
your selves
unworthy
to
lift
up
your
very
eyes
to
heaven
,
because
you
have
sinned
against
heaven
.
And
if
you
were
even
lifted
to
heaven
,
should
you
there
but
be
lifted
up
with
pride
or
self-conceitedness
,
you
should
soon
have
a
●rick
in
the
flesh
,
to
let
out
that
dangerous
,
venomous
wind
that
puffs
you
up
.
And
if
you
should
have
any
Knowledge
of
the
most
precious
truths
,
as
long
as
you
are
thus
proud
and
self-conceited
,
it
will
not
be
savoury
and
effectual
on
your
hearts
.
Humility
feedeth
,
and
Pride
starveth
every
Grace
.
The
Spirit
of
God
will
not
dwell
with
the
proud
:
He
will
beat
you
out
of
your selves
,
unless
you
drive
him
away
from
you
.
Some
seeming
raptures
and
comforts
,
the
self-conceited
have
;
which
are
but
the
deluding
flatteries
of
self
,
and
the
encouragements
that
Satan
giveth
to
his
servants
:
(
For
Satan
will
needs
be
a
comforter
for
a
while
,
as
the
Holy
Ghost
is
to
the
Saints
:
and
his
followers
also
have
their
joys
.
)
But
it
is
the
humble
soul
that
hath
the
solid
comforts
.
From
the
dust
of
Humiliation
,
we
have
the
clearest
sight
of
Glory
,
and
consequently
,
the
sweetest
tasts
of
it
.
As
high
as
the
rain
comes
from
,
it
is
the
lowest
valleys
that
receive
it
most
,
and
retain
it
.
Faith
it self
will
not
prosper
in
the
proud
and
self-conceited
:
To
such
the
Gospel
will
be
foolishness
,
or
an
offence
.
It
is
only
the
humble
that
savingly
close
with
its
mysteries
.
Humility
cherisheth
the
fear
of
God
,
and
makes
us
say
,
How
shall
we
do
this
evil
?
or
neglect
this
duty
?
But
Self-conceitedness
and
Pride
is
blind
and
bold
,
and
destroyeth
in
mens
apprehensions
,
the
difference
between
things
sacred
and
common
,
the
holy
and
the
unclean
:
It
disposeth
them
to
such
an
unreverent
boldness
with
holy
things
,
as
usually
ends
in
a
prophane
contempt
:
so
that
such
can
at
last
despise
holy
Ordinances
which
they
should
live
upon
.
Repentance
and
this
Pride
are
deadly
foes
.
To
be
Penitent
and
Proud
,
is
to
be
Hot
and
Cold
,
alive
and
dead
.
Though
Christ
love
not
to
find
you
in
the
dust
of
earthly-mindedness
,
yet
he
loves
to
find
you
in
the
dust
of
humility
.
The
Publican
that
hanged
down
the
head
,
did
●it
the
way
better
to
the
sight
of
God
,
than
the
self-conceited
Pharisee
.
The
most
self-denying
humiliation
is
the
nearest
way
to
heaven
,
and
the
most
self-exalting
Pride
is
the
surest
and
nearest
way
to
hell
.
I
had
rather
sit
with
Mary
washing
and
wiping
the
feet
of
Christ
,
than
ask
as
the
Mother
of
James
and
John
,
to
sit
at
Christ's
right
hand
and
left
hand
in
his
Kingdom
.
Mary
was
in
a
manner
thanked
for
the
Love
of
her
humility
:
and
they
were
in
a
manner
denied
the
request
that
so
little
savoured
of
self-denial
.
Our
Lord
doth
not
use
to
thank
people
for
their
service
,
and
yet
he
did
that
which
was
next
to
it
,
to
this
humble
,
self-denying
,
penitent
woman
.
He
doth
not
use
to
deny
his
own
Disciples
an
heavenly
request
:
and
yet
he
did
that
which
was
next
to
a
denial
,
when
self
brought
him
the
petition
.
He
that
hath
taught
us
not
to
press
to
the
highest
room
,
lest
with
shame
we
hear
,
[
Sit
lower
]
doth
hereby
tell
us
what
we
must
expect
from
himself
:
And
he
that
hath
bid
us
sit
down
at
the
lower
end
,
that
we
may
hear
[
Friend
sit
up
higher
]
doth
express
his
purpose
for
humble
,
self-denying
souls
.
I
had
rather
from
the
dust
hear
his
[
Come
up
higher
]
than
from
self-exaltation
to
hear
[
Come
down
lower
.
]
O
you
that
are
proud
,
self-conceited
wretches
,
did
you
but
know
what
good
it
doth
an
humble
soul
,
to
feel
Christ
take
him
up
from
the
dust
,
you
would
soon
fall
down
that
you
might
tast
their
comforts
in
his
lifting
up
.
O
what
a
blessed
feeling
it
is
,
to
feel
ones
self
in
the
arms
of
Christ
!
Our
common
compassion
that
makes
us
run
to
take
up
one
that
falls
before
us
,
is
a
spark
of
that
compassion
in
Christ
:
who
meddles
with
him
that
walks
before
us
?
but
a
man
that
falls
down
in
a
swoon
,
we
are
all
ready
to
lay
hands
on
!
O
happy
fall
,
that
makes
us
feel
the
arms
of
Christ
!
Though
the
fall
into
sin
be
never
the
better
,
that
occasioneth
it
,
yet
the
fall
into
Humiliation
is
the
better
,
that
prepareth
for
it
.
He
that
in
his
agony
had
an
Angel
to
minister
to
him
,
will
not
leave
the
self-denying
,
humble
soul
,
without
his
Angel
,
or
some
way
of
relief
that
is
sutable
to
the
necessity
.
Christ
himself
will
not
communicate
himself
to
the
proud
and
self-conceited
.
He
is
wisdom
,
but
not
to
them
that
are
wise
in
their
own
eyes
already
.
He
is
Righteousness
,
but
not
to
them
that
Justifie
themselves
:
He
is
Sanctification
,
but
not
to
those
that
never
found
their
own
uncleanness
.
He
is
Redemption
,
but
to
none
but
those
that
feel
themselves
condemned
.
He
hath
the
white
raiment
,
and
the
treasures
of
grace
and
glory
:
but
it
's
only
those
that
penitently
feel
that
they
are
poor
and
miserable
,
and
blind
,
and
naked
.
Truly
Sirs
,
though
I
have
no
mind
to
trouble
the
well-grounded
peace
or
comfort
of
any
of
your
Souls
,
yet
I
would
advise
you
,
if
you
have
never
so
good
thoughts
of
your selves
,
suspect
lest
it
should
be
the
fruit
of
self-conceiteduess
:
And
if
you
should
have
never
so
much
peace
and
joy
,
look
well
whether
it
come
from
God
or
self-conceit
!
And
if
it
come
not
in
against
self
,
it
's
ten
to
one
but
it
comes
from
self
.
If
your
Peace
and
Comfort
be
not
won
from
Christ
,
in
a
way
of
self-denial
,
and
as
the
spoils
of
the
flesh
,
you
have
it
not
in
the
ordinary
way
of
God
.
Did
you
come
to
your
Joy
and
Peace
by
humility
,
and
self-denial
,
and
patience
,
and
mortification
,
and
by
becoming
little
Children
,
and
the
servants
of
all
,
and
by
learning
of
Christ
to
be
meek
and
lowly
?
If
not
,
take
heed
lest
you
nourish
a
changeling
,
an
Imp
of
Hell
,
and
a
selfish
brat
,
instead
of
the
fruit
of
the
Spirit
;
the
peace
and
joy
of
the
Holy
Ghost
.
If
you
feel
no
great
matter
at
home
to
trouble
you
,
you
are
too
Righteous
to
be
Justified
by
Christ
.
If
you
groan
not
under
your
ignorance
and
unbelief
,
you
are
too
wise
to
be
Christ's
Disciples
.
If
you
mourn
not
under
the
load
and
pain
of
sin
,
you
are
too
well
to
be
Christ's
Patients
.
If
you
are
readier
to
justifie
and
excuse
your selves
,
than
to
condemn
your selves
,
and
had
rather
hear
your selves
praised
,
than
reproved
,
admonished
,
or
instructed
,
and
like
Diotrephes
,
love
to
have
the
preheminence
,
you
are
too
high
for
Christ
to
take
any
acquaintance
with
you
;
and
too
full
of
self
to
have
any
room
for
his
Love
,
and
Spirit
,
and
heavenly
Consolations
.
He
that
gave
us
the
Parable
of
the
importunate
widdow
,
Luke
18.
2
,
3.
would
have
us
understand
that
bare
necessity
is
not
enough
to
fit
us
for
relief
(
for
then
the
worst
of
men
should
be
the
fittest
:
)
but
it
must
be
Necessity
so
felt
,
as
to
humble
us
,
and
drive
us
to
importunity
with
God
.
The
Prodigal
was
miserable
when
he
was
denied
the
husks
;
but
he
never
felt
his
Fathers
embracements
till
he
came
to
himself
by
denying
himself
,
and
returning
to
his
Father
.
And
this
the
self-conceited
will
not
be
perswaded
to
.
The
first
that
must
touch
Christ
after
his
Resurrection
,
is
not
a
King
,
nor
a
Lord
,
no
nor
a
man
,
but
a
woman
that
had
been
a
sinner
.
When
she
held
him
by
the
feet
,
Love
did
begin
low
in
humility
,
but
it
tended
higher
,
and
ended
higher
.
Christ
hath
told
us
that
where
much
is
forgiven
there
will
be
much
love
.
For
there
's
most
of
the
fruits
of
God's
love
,
and
least
of
self
,
and
most
to
abase
self
.
It
is
not
possible
that
love
to
Christ
should
dwell
or
work
in
any
but
the
humble
,
that
feel
at
the
heart
that
they
are
unworthy
of
love
,
and
worthy
of
everlasting
wrath
.
The
Proud
and
Self conceited
cannot
love
him
;
for
they
cannot
be
much
taken
with
Christ's
love
to
them
,
except
as
the
Pharisee
in
a
way
of
self-flattery
.
But
the
poor
soul
that
was
lost
,
will
heartily
love
him
that
sought
and
found
him
;
and
he
that
was
dead
,
will
love
when
he
finds
himself
alive
;
and
he
that
was
condemned
both
by
God
and
conscience
,
will
surely
love
the
Lord
that
ransomed
him
!
And
it
is
the
apprehensions
that
men
have
of
themselves
that
much
causeth
all
this
difference
.
The
self-abhorring
self-judgeing
,
self-denying
sinner
is
melted
with
the
love
of
God
in
Christ
,
because
it
is
to
such
a
worthless
,
sinful
wretch
.
What
Lord
,
saith
he
,
is
the
blood
of
Christ
,
the
pardon
of
sin
,
the
spirit
of
grace
,
the
priviledges
of
a
child
,
and
everlasting
glory
for
such
an
unworthy
wretch
as
I
,
that
have
so
long
offended
thee
,
and
so
much
neglected
thee
and
lived
such
a
life
as
I
have
done
,
and
am
such
an
empty
unprofitable
worm
?
[
O
what
a
wonder
of
mercy
is
this
!
]
But
the
full
soul
loaths
the
honey-comb
.
The
self-conceited
unhumbled
sinner
looks
as
mindlesly
at
Christ
,
as
a
healthful
man
at
the
Physitian
,
or
an
innocent
man
at
a
pardon
.
And
that
good
that
is
in
the
Proud
and
Self-conceited
doth
seldom
do
much
good
to
others
,
(
much
less
to
themselves
.
)
As
such
do
but
serve
themselves
,
so
ordinarily
God
doth
not
bless
their
endeavours
:
but
as
they
are
perverted
,
they
are
the
likest
to
pervert
others
,
and
propagate
their
self-conceitedness
:
Two
words
from
an
humble
self-denying
man
,
doth
oftentimes
more
good
than
a
Sermon
from
the
self-conceited
.
I
admonish
you
therefore
in
the
name
of
God
,
that
you
take
heed
of
this
part
of
selfishness
and
mortifie
it
.
It
will
else
keep
out
God
,
and
almost
all
that
is
good
.
If
you
are
proud
and
self-conceited
,
you
will
hear
a
Minister
rather
to
cavil
with
him
,
than
to
be
edified
:
and
when
any
thing
from
God
doth
cross
your
foolish
wisdom
,
you
will
but
slight
it
,
or
make
a
jest
at
it
:
And
if
any
truth
of
God
do
strike
at
the
heart
of
your
selfish
interest
,
you
will
but
fret
at
it
,
and
secretly
hate
it
,
and
perhaps
,
as
the
Devils
open
souldiers
,
publickly
reproach
it
;
and
as
the
Jews
did
against
Stephen
,
Act.
7.
even
gnash
the
teeth
at
the
Preacher
,
or
as
they
did
by
Paul
,
Act.
22.
22.
[
They
gave
him
audience
to
that
word
(
even
that
word
that
made
against
themselves
)
and
then
lift
up
their
voices
,
and
said
,
Away
with
such
a
fellow
from
the
earth
;
for
it
is
not
fit
that
he
should
live
]
This
entertainment
we
still
meet
with
from
our
hearers
,
when
self
hath
brought
them
the
next
step
to
hell
.
O
Sirs
,
suspect
your
own
understandings
:
Think
not
of
them
beyond
the
proportion
of
your
attainments
:
Nor
beyond
your
experience
,
and
the
helps
,
and
time
,
and
opportunities
which
you
have
had
for
knowledge
,
nor
beyond
the
measure
of
your
diligence
for
the
improving
of
these
.
For
these
are
God's
ordinary
way
of
giving
in
a
ripeness
in
knowledge
.
Read
and
study
,
Heb.
5.
12
,
14.
1
Tim.
3.
6.
Set
not
up
your
own
conceits
too
boldly
against
those
of
longer
standing
and
diligence
in
holy
studies
,
much
less
against
your
Teachers
,
and
much
less
against
a
multitude
of
Ministers
;
and
much
less
against
all
the
Church
of
God
;
and
least
of
all
against
God
himself
,
as
speaking
to
you
by
the
holy
Scriptures
.
O
take
warning
by
the
swarms
of
heresies
and
scandals
that
have
been
caused
by
self-conceitedness
and
pride
.
Object
.
If
you
may
think
your self
wiser
than
me
and
others
without
self-conceitedness
,
why
may
not
I
think
my self
wiser
than
you
and
such
others
without
self-conceitedness
?
Answ
.
I
may
not
do
it
in
the
cases
before-mentioned
.
I
may
not
think
my self
to
be
what
I
am
not
,
nor
exalt
my self
above
them
that
are
wiser
than
I
,
nor
against
my
Guides
,
or
the
Church
of
God
.
Object
.
But
it
is
but
your
conceit
that
you
are
wise
enough
to
be
a
Teacher
,
or
wiser
than
others
,
and
why
may
not
I
as
well
conceit
it
?
Answ.
No
man
on
his
own
Conceits
must
become
a
Teacher
;
but
the
judicious
of
that
Calling
must
Call
them
,
and
judge
of
their
abilities
.
And
conceits
are
as
the
ground
of
them
is
.
The
true
understanding
of
the
grace
that
we
have
received
is
a
duty
,
and
fitteth
us
for
thankfulness
:
but
the
false
conceit
that
we
have
what
we
have
not
,
is
a
dangerous
delusion
[
For
he
that
thinketh
he
is
something
when
he
is
nothing
,
deceiveth
himself
,
Gal.
6.
3.
]
What
if
a
blind
man
should
argue
as
you
do
with
one
that
sees
,
and
say
,
[
You
say
that
you
see
so
far
off
,
and
why
may
not
I
say
so
too
?
]
would
you
not
answer
him
[
I
know
that
which
I
say
to
be
true
,
and
so
do
not
you
]
And
what
if
he
still
go
on
and
say
[
you
think
that
I
am
blind
,
and
I
think
that
you
are
blind
;
and
why
may
not
I
be
believed
as
well
as
you
?
]
would
this
kind
of
talk
prove
the
man
to
have
his
eye-sight
?
or
should
it
make
me
question
whe●●er
I
have
mine
?
He
that
seeth
knoweth
that
he
seeth
,
whoever
question
it
:
and
if
another
make
doubt
of
it
,
let
men
that
have
eyes
in
their
head
be
Judges
,
but
not
the
blind
.
But
I
confess
,
spiritual
blindness
hath
this
disadvantage
,
that
whereas
I
can
easily
make
any
other
blind
man
know
that
he
is
blind
,
and
therefore
be
willing
to
be
led
or
help'd
:
here
the
more
blind
men
are
,
most
commonly
they
are
the
more
confident
that
they
see
,
and
scornfully
say
,
as
the
Pharisees
to
Christ
,
John
9.
40.
[
Are
we
blind
also
?
]
For
Pride
will
not
let
them
know
their
ignorance
.
The
same
light
that
cureth
ignorance
,
must
reveal
it
.
Especially
when
men
are
born
blind
and
never
knew
the
saving
illumination
of
the
Saints
,
they
will
not
believe
that
there
is
any
other
light
than
they
have
seen
.
But
I
have
been
somewhat
long
on
this
part
;
I
pass
now
to
the
next
.
CHAP.
XV.
Self-will
be
denied
.
4.
THe
fourth
part
of
selfishness
to
be
mortified
,
is
self-will
.
And
this
is
the
fruit
of
self-conceit
,
and
also
a
natural
corruption
of
the
soul
;
And
a
most
deep
rooted
obstinate
vice
it
is
.
Every
wicked
man
is
a
self-willed
man
,
against
God
,
and
all
that
speak
for
God
.
And
till
self
be
mortified
in
the
will
,
there
is
no
saving
grace
in
that
will
.
Quest.
But
what
will
is
it
that
is
to
be
called
a
self-will
?
Answ.
Not
that
which
is
from
God
and
for
God
;
but
all
the
rest
.
1.
That
will
that
is
not
fetched
from
God
,
and
moved
by
his
will
,
as
the
lesser
wheels
in
a
clock
are
moved
by
the
first
wheel
and
by
the
p●●●●
,
is
no
better
than
self-will
.
A
will
that
is
not
dependent
on
Gods
will
,
is
an
Idol
,
usurping
the
prerogative
of
God
;
for
it
is
proper
to
him
to
be
dependent
upon
none
,
and
to
have
a
will
that
is
not
ruled
by
a
Superior
will
.
Little
do
the
most
know
how
great
a
sin
this
is
,
to
be
self-willed
.
You
have
a
will
to
something
or
other
continually
;
and
it
is
your
will
that
ruleth
the
rest
of
your
faculties
and
actions
:
but
what
is
it
that
ruleth
your
will
?
whence
do
you
fetch
the
rise
and
reason
of
your
desires
?
Is
it
from
Gods
will
,
or
is
it
not
?
You
pray
to
God
[
Thy
will
be
done
]
and
do
your
own
wills
answer
these
prayers
?
or
are
they
hypocritical
dissembling
words
?
If
indeed
it
be
Gods
will
that
you
would
have
fulfilled
,
then
will
the
knowledge
of
that
will
of
God
determine
your
own
wills
.
As
a
servant
dependeth
on
his
Masters
will
,
for
all
the
work
that
he
is
to
do
,
and
doth
not
what
he
will
himself
,
but
what
his
Master
will
have
him
do
;
and
as
a
Scholar
dependeth
on
his
Masters
will
,
and
learneth
only
such
books
and
lessons
as
he
sets
him
;
so
must
we
depend
on
the
will
of
God
;
and
know
what
is
his
will
,
before
we
give
way
to
any
will
of
our
own
.
The
reason
why
you
choose
any
trade
or
calling
or
course
of
life
,
should
be
the
will
of
God
.
If
you
are
in
Poverty
,
and
desire
to
be
richer
,
and
that
to
please
your
own
wills
,
and
not
that
you
think
that
it
would
be
any
more
pleasing
to
God
,
this
is
self-willedness
.
If
you
desire
any
change
in
your
condition
,
if
you
undertake
any
thing
in
the
world
,
know
why
you
do
this
:
whether
it
be
principally
because
you
think
it
is
the
will
of
God
,
or
because
it
is
your
own
will
;
I
tell
you
again
,
you
should
not
have
one
wish
or
desire
in
your
souls
,
till
you
can
prove
or
find
that
God
would
have
it
so
:
and
if
your
own
wills
be
made
the
absolue
rulers
of
your
ways
,
you
make
Gods
of
your selves
,
and
God
will
deal
with
you
accordingly
.
2.
Yea
if
you
do
think
the
will
of
God
is
according
to
your
will
,
and
you
are
moved
the
more
to
it
on
that
account
,
yet
if
your
own
wills
do
lead
and
make
the
first
choice
,
and
Gods
will
be
brought
in
but
to
follow
and
incourage
yours
,
this
is
still
Self-willedness
and
Self-idolizing
.
This
is
the
common
trick
of
the
ungodly
.
They
first
give
way
to
their
own
self-will
,
and
then
they
will
go
to
Scripture
for
somewhat
to
bear
them
out
;
and
will
needs
believe
that
God's
is
agreeable
to
theirs
,
that
so
they
may
go
on
with
peace
of
Conscience
.
They
go
for
counsel
to
God
as
Balaam
did
,
not
sincerely
to
know
the
will
of
God
with
a
resolution
to
obey
it
,
but
with
a
desire
that
God
would
conform
his
will
to
theirs
.
I
tell
you
if
the
matter
be
never
so
much
commanded
in
the
Scriptures
,
and
never
so
agreeable
to
the
will
of
God
,
yet
if
you
desire
and
do
it
from
your selves
,
and
not
for
this
reason
,
because
it
is
the
will
of
God
,
and
do
not
let
Gods
will
lead
your
own
,
but
let
your
own
will
lead
,
and
Gods
will
follow
,
this
is
no
better
than
self-willedness
,
were
the
matter
never
so
good
in
it self
.
3.
If
the
end
that
moveth
your
will
,
be
not
the
service
and
glory
of
God
,
but
only
your
own
Interest
,
this
is
but
self-will
.
God
giveth
you
leave
to
look
to
your selves
as
his
servants
in
a
due
subserviency
to
him
:
But
if
you
will
principally
look
at
your
own
interest
,
and
make
light
of
Gods
,
and
fetch
the
reason
of
your
will
and
desires
from
your
own
ends
and
commodity
,
rather
than
his
Glory
,
this
is
an
ungodly
selfish-will
.
And
yet
alas
,
how
many
are
there
that
know
not
any
better
frame
of
will
than
this
?
If
they
were
truly
to
give
an
account
of
the
principal
reason
and
motive
of
every
desire
of
their
hearts
,
why
they
would
have
this
,
or
why
they
would
do
that
,
must
they
not
confess
it
is
for
themselves
,
because
it
serveth
their
own
ends
or
interests
,
and
because
it
pleaseth
their
own
wills
,
and
not
because
it
furnisheth
them
better
to
serve
and
please
the
will
of
God
.
If
you
ask
men
in
their
buying
,
and
selling
,
and
marrying
,
and
trading
,
and
dealing
with
men
,
why
it
is
that
they
do
this
or
that
;
can
they
truly
say
,
I
do
it
because
I
think
in
this
way
I
can
do
God
the
best
service
,
and
the
Church
or
Commonwealth
most
good
;
and
this
is
my
chief
reason
?
Alas
,
I
fear
they
are
too
few
that
have
any
higher
principal
end
and
motive
than
self
.
Self-will
is
the
spring
of
their
whole
Conversations
,
that
sets
them
upon
all
they
do
.
Nay
doubtless
,
in
the
very
duties
of
Religion
,
in
praying
,
hearing
,
reading
and
the
like
,
they
are
but
serving
self
,
while
they
take
on
them
to
serve
God
;
and
their
holiest
devotions
is
but
such
a
serving
of
God
,
as
flatterers
will
serve
their
Prince
or
Landlord
,
meerly
that
he
may
do
them
a
good
turn
,
and
may
serve
their
Ends
,
and
be
serviceable
to
them
;
or
else
as
some
Indians
serve
the
Devil
,
for
fear
of
him
lest
he
should
do
them
a
mischief
.
The
will
that
is
moved
chiefly
by
self-interest
,
is
a
self-will
.
4.
And
much
more
is
it
self-willedness
,
when
men
contradict
the
Will
of
God
:
when
Scripture
saith
One
thing
,
and
they
another
:
when
they
disrelish
Gods
Laws
,
and
dislike
the
work
that
he
sets
them
on
;
when
they
have
a
Will
to
that
which
God
forbids
,
and
would
fain
be
doing
with
unlawful
things
;
yea
and
it
doth
not
satisfie
their
corrupt
desires
to
see
that
the
express
will
of
God
is
against
them
;
this
is
self-will
in
a
high
degree
.
5.
So
also
when
mens
wills
are
to
that
which
is
against
the
honour
and
interest
of
God
;
which
would
hinder
this
Gospel
,
and
the
saving
mens
souls
,
and
is
displeasing
to
him
,
this
is
self-willedness
in
a
high
degree
.
And
thus
you
see
what
it
is
to
be
self-willed
.
And
now
do
but
consider
whether
this
part
of
self
be
commonly
denied
in
the
world
.
Among
the
millions
of
desires
that
are
in
mens
hearts
,
how
few
of
them
are
kindled
by
the
commands
of
God
,
or
moved
by
his
Interest
and
Glory
?
How
commonly
are
the
word
and
ways
of
God
distastful
to
the
world
?
How
ill
do
men
like
the
disposals
of
his
providence
?
And
what
a
striving
is
there
in
their
wills
against
him
?
And
were
it
not
that
God
is
above
them
and
unconquerable
,
and
they
know
that
striving
will
not
help
them
,
you
should
have
most
of
the
world
in
open
war
against
the
God
of
Heaven
:
I
speak
no
more
than
I
am
able
to
prove
.
The
Dominion
of
self
is
so
great
in
the
wills
of
all
that
are
unsanctified
,
that
their
wills
are
utterly
against
the
Will
of
God
;
and
it
's
meerly
,
because
there
's
no
remedy
,
that
they
submit
to
him
so
far
as
they
do
.
Those
very
persons
that
think
they
love
and
serve
him
as
well
as
the
precisest
,
would
be
in
arms
against
him
before
to
morrow
,
and
pull
God
out
of
Heaven
if
it
were
in
their
power
:
Or
if
they
had
but
as
much
hope
to
prevail
against
God
,
as
they
have
against
his
servants
,
what
work
would
be
in
the
world
?
I
know
these
men
will
not
believe
this
by
themselves
:
No
,
self
is
too
strong
in
them
to
let
them
so
far
know
themselves
;
But
the
Case
is
plain
.
For
as
God
himself
tell
us
,
that
ever
since
the
fall
an
Enmity
is
put
between
Christ
and
this
serpentine
seed
;
so
we
see
it
manifested
by
daily
sad
experience
.
How
generally
is
the
Will
of
God
disliked
by
the
world
?
What
hath
God
spoke
against
in
his
Word
but
sin
?
and
what
else
hath
he
commanded
his
Messengers
to
Cry
out
against
?
And
yet
what
is
there
that
more
pleaseth
the
minds
of
the
most
?
And
how
stubbornly
do
they
resist
not
only
God
,
but
Magistrates
and
Ministers
that
would
draw
them
from
it
?
what
is
it
that
God
commendeth
to
the
world
so
so
much
as
an
Holy
and
Heavenly
life
?
And
what
is
the
Heart
of
most
men
more
against
?
and
how
much
do
they
strive
against
all
our
perswasions
that
would
bring
them
to
it
?
and
how
obstinately
do
they
resist
us
,
if
not
deride
and
scorn
that
Holiness
which
the
will
of
God
hath
so
abundantly
commended
to
them
?
His
whole
Word
speaks
for
it
:
his
Prophets
,
Apostles
,
and
all
his
servants
are
examples
of
it
;
his
Son
Jesus
Christ
in
his
sacred
person
,
and
office
,
and
holy
life
,
hath
yet
more
notably
commended
it
to
the
world
;
and
it
was
a
principal
part
of
his
business
in
the
flesh
,
to
set
men
a
pattern
of
Holiness
and
Self-denial
:
And
yet
many
scorn
it
,
&
hate
it
,
and
most
dislike
it
,
and
even
fight
against
this
holy
Will
of
God
,
that
is
,
against
God
himself
,
if
they
had
but
any
hope
to
get
the
le●ter
▪
There
is
no
doubt
of
it
,
though
●h●y
w●ll
not
know
so
much
by
themselves
.
Do
y●u
think
it
is
for
nothing
that
God
calleth
them
his
enemies
,
and
resolveth
them
the
reward
of
enemies
,
even
bec●use
they
would
not
have
Christ
to
rule
over
them
?
Luke
19.
27.
Doubtless
God
sentenceth
no
man
u●justly
:
If
he
say
they
are
such
,
and
condemn
them
as
such
it
's
certain
that
they
are
such
.
O
but
the
infinite
dreadful
God
●s
ou●
of
their
reach
;
but
they
be
not
out
of
his
reach
.
Their
malice
cannot
hurt
him
any
more
than
it
can
stop
the
course
of
the
Sun
;
but
his
displeasure
will
quickly
bring
them
down
.
In
the
mean
time
,
these
wretches
should
consider
what
a
God
they
have
had
to
do
with
,
that
beareth
with
their
malignity
.
The
Sun
or
Moon
forbear
not
to
shine
even
on
the
dogs
that
bark
at
them
.
Thy
rebellious
self
hath
hitherto
been
maintained
by
the
mercy
of
that
Will
of
God
which
thou
hast
resisted
.
But
this
patience
will
not
always
last
:
Take
therefore
this
necessary
advice
in
time
.
Down
with
thine
own
Idolatrous
self-will
;
Know
not
a
will
or
desire
in
thy self
,
that
's
not
moved
by
the
will
of
God
,
even
by
his
word
as
thy
ground
,
and
his
pleasure
and
honour
as
thy
chiefest
end
.
Destroy
that
will
that
springs
but
from
self
,
and
is
moved
but
by
the
Interest
of
self
.
Slay
it
before
the
Lord
as
his
enemy
as
Samuel
did
Agag
.
Though
an
hypocritical
Saul
will
spare
this
King
of
rebellion
,
designed
to
destruction
,
yet
so
will
not
an
obedient
●ervant
of
G●d
.
I
will
not
bid
thee
offer
it
in
sacrifice
to
Gods
Will
:
for
it
is
too
vile
to
be
an
acceptable
sacrifice
:
But
utterly
d●stroy
it
as
the
accursed
thing
.
Know
not
hereafter
such
a
thing
within
thee
as
a
will
●hat
is
Originally
or
finally
thine
Own
.
If
the
Word
and
the
Glory
of
God
be
the
movers
of
it
,
thou
mayest
call
that
Gods
Will
,
as
well
as
thine
own
●
It
is
thine
subjectively
,
but
it
is
Gods
as
the
principal
Efficient
and
End
.
O
that
you
did
but
know
what
your
Own
wills
are
,
and
what
they
have
done
against
you
,
and
what
they
may
yet
do
,
if
they
be
not
mortified
!
You
would
not
then
be
so
indulgent
to
them
,
and
pamper
and
please
them
,
and
be
so
desirous
to
have
your
own
wills
as
you
have
been
.
To
this
end
I
pray
you
consider
but
of
these
particulars
following
.
1.
The
will
of
man
is
the
terrestial
Throne
of
God
.
It
is
there
that
he
must
reign
.
The
will
is
to
Rule
all
the
inferiour
faculties
;
and
God
is
to
rule
the
will
.
And
shall
self
presume
to
dethrone
the
Lord
,
and
sit
down
in
his
place
?
He
that
rules
the
will
rules
the
man
.
And
shall
self
be
thy
Ruler
?
And
will
God
put
up
all
this
?
2.
It
is
God
only
that
hath
the
Soveraign
authority
,
and
self
hath
nonebut
under
him
.
We
are
not
our
own
;
and
therefore
have
nothing
to
do
with
our selves
but
at
the
Will
of
God
that
is
our
Owner
.
Take
heed
therefore
of
this
Usurpation
.
3.
Thy
own
will
is
a
corrupt
and
sinful
will
,
and
therefore
unfit
to
be
thy
governor
:
what
wilt
thou
chuse
an
unjust
,
a
wicked
and
unmerciful
governor
,
that
is
inclined
to
do
evil
?
Why
such
is
thine
own
Will
;
But
the
Will
of
God
is
perfectly
good
,
that
hath
not
the
least
inclination
to
evil
,
nor
possibility
of
such
a
thing
.
Be
ruled
by
it
,
and
you
are
most
certain
to
have
the
most
just
,
and
holy
,
and
faithful
,
and
merciful
ruler
in
the
world
.
To
prefer
self-will
before
the
Will
of
God
,
is
as
the
Jews
,
to
prefer
a
murderer
Barabbas
,
before
the
Lord
of
life
.
4.
Moreover
,
Our
own
wills
are
guided
by
a
dark
understanding
:
and
therefore
ready
on
every
occasion
to
turn
aside
.
Though
the
will
commandeth
,
yet
the
understanding
guideth
it
:
And
therefore
as
the
dark
understanding
is
commonly
at
a
loss
,
or
quite
mistaken
▪
judging
evil
to
be
good
,
and
good
to
be
evil
:
so
the
will
must
be
an
unhappy
governor
,
that
followeth
the
direction
of
so
ignorant
a
Counsellor
:
But
if
you
will
deny
your
Own
wills
,
and
be
ruled
by
the
Will
of
God
,
you
need
not
fear
misleading
,
seeing
his
wisdom
is
infallible
and
infinite
.
Chuse
not
a
blind
guide
then
,
when
you
may
have
the
conduct
of
wisdom
it self
;
when
God
is
content
to
be
your
Governor
,
prefer
not
such
foolish
sinners
as
your selves
before
him
.
5.
Moreover
,
Your
self-will
hath
almost
undone
you
already
:
It
hath
been
the
cause
of
all
your
sin
and
misery
:
Never
any
hurt
befell
you
,
or
any
man
on
Earth
,
but
from
self-will
.
And
yet
will
you
follow
it
still
,
and
take
no
warning
,
as
if
it
had
not
done
enough
against
you
?
But
on
the
contrary
,
you
were
never
hurt
in
all
your
lives
by
following
the
Will
of
God
:
unless
it
be
such
a
hurt
as
the
searching
or
cleansing
of
a
sore
,
without
which
it
cannot
be
healed
;
or
such
a
hurt
as
the
taking
of
Physick
,
without
which
you
can
have
no
cure
.
Tell
me
if
you
can
,
when
ever
the
Will
of
God
did
wrong
you
?
when
did
you
speed
the
worse
for
the
following
of
his
counsel
?
Look
back
upon
your
lives
,
and
tell
me
whether
all
your
smart
and
loss
have
come
from
your
following
Gods
Will
,
or
your
own
;
and
which
you
think
you
have
more
cause
to
repent
of
.
6.
There
is
none
followeth
self-will
to
the
end
,
but
is
everlastingly
undone
by
it
:
It
leadeth
directly
to
the
displeasing
of
Gods
Will
,
and
so
to
Hell
:
But
on
the
contrary
,
there
is
none
that
sincerely
and
finally
follow
the
Will
of
God
,
that
ever
do
miscarry
:
He
is
the
safest
Conductor
:
He
never
led
a
soul
to
hell
.
All
that
follow
him
,
live
with
him
:
For
whither
should
he
lead
them
but
to
himself
?
And
where
God
is
,
there
is
life
and
glory
.
To
obey
his
Will
,
is
to
pleas
his
Will
:
And
to
please
him
,
is
our
very
end
.
It
can
not
go
ill
with
them
that
please
the
Lord
and
Judge
of
all
the
word
,
the
dispenser
of
all
Rewards
and
Punishments
.
7.
Your
own
wills
are
so
mutable
as
well
as
misguided
,
that
they
will
bewilder
you
and
toss
you
up
and
down
in
perpetual
disquietness
;
though
I
know
you
think
that
is
the
only
way
to
your
content
,
and
nothing
will
content
you
unless
you
have
your
will
.
But
you
are
lamentably
deluded
;
your
wills
are
like
the
will
of
a
man
in
a
sever
,
that
would
fain
have
cold
water
,
which
pleaseth
him
in
the
drinking
,
but
afterwards
may
be
his
death
.
You
love
that
which
hurteth
you
;
yea
that
which
is
no
bet●●r
than
poyson
to
your
Souls
.
You
would
soon
undo
your selves
,
if
you
had
your
own
wills
.
It
is
none
of
the
least
of
Gods
mercies
to
you
to
cross
your
wills
▪
and
to
deny
you
that
which
you
have
a
mind
to
.
You
will
not
let
your
Children
eat
or
drink
what
they
will
,
but
what
you
will
,
that
know
better
what
's
good
for
them
.
A
patient
can
deny
his
own
will
for
his
health
,
and
submit
himself
to
the
will
of
his
Physician
.
And
should
not
you
much
more
submit
to
God
?
yea
you
should
desire
him
to
deny
your
own
wills
,
when
ever
he
seeth
them
contrary
to
his
Will
,
and
to
your
own
good
:
Had
you
but
the
skill
of
judging
aright
of
Gods
dealings
,
I
am
perswaded
that
upon
the
review
of
your
lives
,
you
would
find
,
that
God
hath
shewed
you
more
mercy
in
the
crossing
of
your
wills
,
then
in
accomplishing
them
.
Be
not
therefore
too
eager
for
the
time
to
come
,
to
have
what
you
Love
,
till
you
are
surer
that
you
Love
nothing
but
that
which
is
good
for
you
,
and
which
you
should
love
.
The
present
contenting
of
diseased
self-will
,
is
but
the
breeding
after-disquietness
,
But
in
the
Will
of
God
you
may
have
sull
and
durable
content
.
For
his
Will
is
always
for
good
,
and
therefore
hath
nothing
that
should
cause
your
discontent
.
His
will
is
still
the
same
&
unchangeable
;
and
therefore
will
●ot
disquiet
you
by
mutations
.
He
knows
the
end
at
the
beginning
,
and
sets
you
upon
nothing
but
what
he
is
sure
will
comfort
you
at
the
last
.
It
belongeth
to
his
will
and
not
to
yours
to
dispose
of
you
and
all
your
affairs
.
And
therefore
there
is
all
the
reason
in
the
world
,
that
Gods
Will
should
be
set
up
,
and
in
it
you
should
rest
your selves
content
,
and
that
self-will
should
be
denied
as
the
disturber
of
your
quietness
.
8.
Moreover
,
Self-will
is
Satans
will
,
&
stirred
up
by
him
against
the
Lord
.
How
else
do
you
think
the
Devil
rules
the
children
of
disobedience
,
but
by
self-conceit
and
self-will
?
If
therefore
you
would
deny
the
Devil
,
deny
self-will
;
for
in
being
ruled
by
it
,
you
are
ruled
by
him
;
and
in
pleasing
it
,
you
please
him
.
God
himself
tells
you
this
in
plain
expressions
,
Eph.
2.
1
,
2
,
3.
They
that
walk
in
trespasses
and
sins
,
and
so
are
dead
in
them
,
according
to
the
course
of
this
world
,
and
in
the
lusts
of
the
flesh
,
fulfilling
the
desires
of
the
flesh
and
of
the
mind
,
these
the
Holy
Ghost
there
tells
you
,
do
walk
according
to
the
Prince
of
the
power
of
the
air
,
the
spirit
that
now
worketh
in
the
children
of
disobedience
.
9.
It
is
the
very
perfection
and
felicity
of
man
,
to
be
conformed
to
the
Will
of
God
,
and
to
rest
with
full
content
therein
;
And
it
is
the
corruption
and
misery
of
man
,
to
have
a
selfish
misguided
Will
of
his
own
,
and
strive
against
his
Makers
Will.
And
so
far
as
you
stick
in
your
own
wills
,
and
are
set
upon
them
,
and
must
have
them
fulfilled
,
and
cannot
rest
in
the
Will
of
God
,
so
far
are
you
still
unsanctified
,
and
unsaved
,
and
in
the
power
of
your
great
disease
.
And
so
far
as
you
are
dead
to
self-will
,
and
look
up
to
the
Will
o
God
both
for
direction
and
content
,
and
will
that
which
he
willeth
,
even
because
he
willeth
it
,
and
would
have
you
will
it
,
and
can
rest
your
souls
in
this
as
full
satisfaction
[
It
is
my
Fathers
Will
,
and
therefore
best
.
]
So
far
are
you
sanctified
and
restored
to
God
.
10.
Lastly
,
let
me
tell
you
,
that
it
's
best
for
you
to
deny
self-will
in
time
,
and
give
your
wills
to
the
Will
of
God
.
For
when
you
have
done
all
that
you
can
,
God
will
have
his
Will
,
and
you
shall
not
have
your
own
will
long
.
You
may
strive
against
the
Will
of
God
,
but
you
shall
not
frustrate
it
.
You
may
break
his
Laws
,
but
shall
not
scape
his
judgments
.
You
may
rebel
against
his
commanding
will
,
but
you
cannot
resist
his
punishing
will
.
When
you
have
done
your
worst
,
it
's
Gods
will
that
must
stand
;
and
such
a
will
as
is
little
to
the
pleasure
of
your
wills
.
But
Self-will
is
never
of
long
continuance
:
its
content
is
short
.
Now
you
will
have
your
will
,
let
God
say
what
he
will
to
you
:
you
Love
to
please
your
appetite
in
meats
and
drinks
;
you
love
to
be
carnally
merry
,
and
spend
your
time
in
vain
sports
and
pleasure
;
you
love
to
be
respected
and
humoured
by
all
,
and
to
be
honoured
and
counted
some
body
in
the
world
;
you
love
to
be
provided
for
,
for
the
time
to
come
,
&
to
be
wealthy
that
you
may
take
out
of
a
full
heap
;
or
at
least
not
want
for
the
contentment
of
your
flesh
:
and
therefore
you
must
have
your
wills
,
&
have
that
you
love
,
if
you
can
tell
how
to
get
it
:
But
how
long
will
you
have
your
wills
?
How
long
will
you
have
that
you
love
,
though
God
forbid
it
?
When
death
comes
,
will
you
have
it
then
?
when
you
lie
in
pain
expecting
every
hour
to
appear
in
another
world
,
will
you
then
have
your
wills
?
when
you
are
in
Hell
,
will
you
then
have
your
wills
,
or
that
you
love
?
O
Sirs
,
Self-will
is
short-lived
,
as
to
its
delights
and
pleasure
:
But
the
Will
of
God
is
everlasting
.
And
therefore
if
you
take
up
with
your
own
wills
,
how
short
will
be
y●ur
content
!
but
if
you
look
for
content
in
the
Will
of
God
,
you
will
have
everlasting
content
.
Your
own
wills
may
be
crost
by
every
trifle
;
Any
man
that
is
greater
than
you
can
cross
them
:
yea
those
that
are
under
you
can
cross
them
.
The
poorest
beggar
can
rob
you
,
or
scorn
you
,
or
raise
a
slander
of
you
,
or
twenty
ways
can
cross
your
self-wills
;
A
hundred
accidents
may
cross
them
.
Your
very
Beast
can
cross
you
;
and
almost
any
thing
in
the
world
can
cross
you
;
much
more
can
God
at
any
time
cross
you
;
and
cross
you
certainly
he
will
:
so
that
in
your
own
wills
there
is
no
rest
nor
happiness
.
But
if
you
could
bring
your
wills
to
Gods
,
and
take
up
your
full
content
in
this
[
It
is
the
Will
of
God
,
]
then
what
a
constant
,
invincible
content
might
you
have
!
Then
all
the
world
could
not
disturb
you
and
rob
you
of
your
content
,
because
they
cannot
conquer
the
Will
of
God
:
Hiswill
shall
be
done
;
and
so
you
should
alway
have
content
.
CHAP.
XVI
.
Selfish
Passions
to
be
denied
.
5.
ANother
part
of
selfishness
to
be
mortified
and
denied
,
is
,
selfish
Passions
.
The
soul
is
furnished
with
Passions
by
God
,
partly
for
the
exciting
of
the
will
and
other
faculties
,
that
they
do
not
sluggishly
neglect
their
duties
;
and
partly
to
help
them
in
the
execution
when
they
are
at
work
:
So
that
they
are
but
the
wheels
or
the
sails
of
the
reasonable
soul
,
to
speed
our
motion
for
God
and
our
Salvation
,
and
not
to
be
employed
for
carnal
self
.
When
Passions
and
affections
are
sanctified
and
used
for
God
,
they
are
called
such
and
such
particular
Graces
,
and
the
fervour
of
them
is
an
holy
Zeal
;
But
when
they
are
used
for
carnal
self
they
are
our
vices
;
and
the
heat
of
them
is
but
fury
,
or
carnal
zeal
,
and
the
height
of
vice
.
But
how
rare
is
it
to
meet
with
men
that
are
meek
and
patient
in
their
own
cause
,
and
passionate
in
a
holy
zeal
for
God
?
I
know
many
are
passionate
in
disputes
and
other
exercises
about
Religion
,
and
think
that
it
's
purely
zeal
for
God
,
when
self
is
at
the
bottom
of
the
business
,
and
ruleth
as
well
as
kindleth
the
fire
,
when
they
searce
discern
it
,
and
little
know
what
spirit
they
are
of
:
But
pure
zeal
for
God
,
conjoyned
with
self-denial
,
is
exceeding
rare
.
How
few
can
say
that
their
Love
to
God
,
is
greater
and
hotter
than
their
Love
to
themselves
?
The
Desires
of
men
are
strong
after
those
things
that
supply
their
own
necessities
,
and
please
their
own
corrupted
wills
:
but
how
cold
are
they
after
the
honour
of
God
?
How
averse
are
men
from
that
which
hurteth
the
flesh
!
as
to
go
into
a
Pest-house
,
or
to
take
deadly
poyson
,
or
to
suffer
any
pain
:
but
few
are
so
averse
to
the
breaking
of
the
Law
of
God
.
A
hard
word
or
a
little
injury
done
to
themselves
,
will
put
them
into
a
passion
,
so
that
their
anger
is
working
out
in
reproach
,
if
not
in
more
revenge
:
but
God
may
be
abused
from
day
to
day
,
and
how
patiently
can
they
bear
it
?
There
's
few
carnal
minds
but
can
more
patiently
hear
a
man
swear
,
or
curse
,
or
scorn
at
Scripture
and
a
holy
life
,
than
hear
him
call
them
Rogue
,
or
Knave
,
or
Thief
,
or
Lyar
,
or
any
such
disgraceful
name
.
It
seems
an
intolerable
dishonour
with
selfish
persons
that
are
advanced
by
Pride
to
be
great
in
their
own
eyes
,
for
a
man
to
give
them
the
lye
,
or
to
reproach
their
Parentage
,
or
make
them
seem
base
:
but
they
can
hear
twenty
oaths
and
reproaches
of
the
truths
or
ways
of
God
as
quietly
and
patiently
as
if
there
were
no
harm
in
them
.
Their
own
enemies
,
whom
God
commandeth
them
to
love
,
they
hate
at
the
heart
:
but
the
enemies
of
God
and
holiness
,
whom
David
hated
with
a
perfect
hatred
,
Psal.
139.
21
,
22.
do
little
or
nothing
at
all
offend
them
.
It
is
not
thus
with
self-denying
gracious
souls
.
When
David
heard
Shimei
curle
him
,
he
commanded
his
souldiers
to
let
him
alone
,
for
God
had
bidden
him
;
that
is
,
by
that
afflicting
providence
on
David
he
had
occasioned
it
,
and
by
the
withdrawng
of
his
restraint
he
had
let
out
his
malice
,
for
a
trial
to
David
.
Thus
David
could
endure
a
man
to
go
along
by
him
cursing
him
,
and
reviling
him
as
a
Traitor
,
and
a
man
of
blood
,
and
throwing
stones
at
him
;
and
he
rebuked
Abishai
that
would
have
taken
off
his
head
,
2
Sam.
16.
7
,
8
,
9
,
13.
But
when
the
same
David
speaks
of
the
wicked
,
the
froward
,
the
slanderer
,
the
proud
,
the
lyar
,
and
the
deceitful
,
he
resolveth
that
he
will
not
know
them
,
they
shall
not
dwell
in
his
house
,
nor
tarry
in
his
sight
;
he
hateth
them
;
they
shall
depart
from
him
;
he
will
cut
them
off
,
and
early
destroy
him
from
the
Land
,
and
from
the
city
of
the
Lord
,
Psal.
101.
So
was
it
with
Moses
:
when
God
was
offended
by
the
Idolatry
of
the
Israelites
,
he
was
so
zealous
that
he
threw
down
the
Tables
of
Stone
,
in
which
God
had
written
the
Law
,
and
broke
them
:
but
when
Miriam
and
Aaron
spake
against
himself
,
he
let
God
alone
▪
with
the
cause
,
and
only
prayed
for
them
;
for
saith
the
Text
,
[
He
was
very
meek
above
all
the
men
that
were
on
the
face
of
the
earth
.
]
Numb.
12.
3.
Phinehas
his
zeal
for
God
did
stay
the
plague
,
and
was
imputed
to
him
for
righteousness
:
when
the
selfish
zeal
of
Simeon
and
Levi
was
called
but
a
cursed
anger
,
and
brought
a
curse
on
them
instead
of
a
blessing
from
their
dying
Father
,
that
they
should
be
divided
in
Jacob
,
and
scattered
in
Israel
;
and
left
them
the
name
of
Instruments
of
cruelty
,
Gen.
49.
5
,
6
,
7.
Take
warning
then
from
the
word
of
God
;
&
use
your
passions
for
God
that
gave
them
you
;
but
when
it
is
meerly
the
cause
of
self
,
be
dead
to
passion
as
if
there
were
no
such
thing
within
you
.
If
the
wrong
be
done
to
you
,
think
then
with
your selves
,
[
alas
,
I
am
such
a
silly
wretched
worm
that
a
wrong
done
to
me
is
a
small
matter
,
in
comparison
of
the
least
that
's
done
to
God
:
it
is
not
great
enough
for
indignation
or
passion
:
]
Remember
,
that
it's
Gods
work
to
right
your
wrongs
,
and
your
work
to
lament
and
hinder
the
abuse
of
God
.
And
therefore
if
men
curse
you
,
or
revile
you
,
or
slander
you
,
if
Gods
interest
in
your
reputation
command
you
to
seek
the
clearing
of
it
,
then
do
it
,
but
not
for
your self
,
but
for
God
:
but
otherwise
,
be
as
a
dead
man
that
hath
no
eyes
to
see
an
injury
,
nor
no
ears
to
hear
it
,
nor
no
heart
to
feel
it
,
nor
no
understanding
to
perceive
it
,
nor
no
hands
to
be
revenged
for
it
:
This
is
to
be
mortified
,
and
dead
to
self
.
When
Passion
begins
to
stir
within
you
,
ask
What
's
the
matter
?
who
is
it
for
?
and
who
is
it
that
is
wronged
?
]
If
it
be
God
,
ask
counsel
of
God
,
what
he
would
have
you
to
do
,
and
let
your
passion
be
well
guided
and
bounded
,
and
then
it
will
be
acceptable
holy
zeal
:
but
if
it
be
but
self
that
's
wronged
,
remember
that
you
are
not
your
own
;
and
therefore
take
no
thought
of
the
business
,
but
leave
God
to
look
to
his
own
,
and
do
with
it
as
he
please
:
If
you
are
his
,
your
cause
is
his
,
and
therefore
let
him
look
to
it
that
is
concerned
in
it
more
than
you
;
and
that
hath
said
,
[
Vengeance
is
mine
,
and
I
will
repay
.
]
CHAP.
XVII
.
Self-imagination
to
be
denied
.
6.
ANother
part
of
self
to
be
mortified
and
denied
,
is
Self-imagination
.
It
is
the
selfishness
of
mens
thoughts
,
that
is
the
vanity
of
their
thoughts
;
and
these
are
the
imaginations
that
are
only
evil
continnally
.
The
thoughts
should
be
let
out
on
God
,
and
his
service
;
so
that
our
meditation
of
him
should
be
sweet
,
and
we
should
delight
in
the
Lord
,
Psal.
104.
34.
and
in
the
multitude
of
our
thoughts
withi
nus
,
his
comforts
should
delight
our
souls
,
Psal.
94.
19.
His
word
should
be
our
meditation
all
the
day
,
Ps.
119.
97
,
99.
and
in
his
Law
we
should
meditate
day
and
night
,
Ps.
1.
2.
God
should
be
the
Spring
,
the
End
,
the
Sum
of
all
our
thoughts
;
If
we
find
a
thought
in
our
minds
,
that
savoureth
not
of
God
,
yea
that
is
not
sent
by
him
,
and
doing
his
work
,
we
must
disown
it
,
apprehend
it
,
&
cast
it
out
.
But
alas
how
contrary
is
the
case
with
the
most
?
As
self
is
advanced
highest
in
their
imagination
,
so
doth
it
there
attract
and
dispose
of
the
thoughts
.
What
are
all
the
thoughts
of
unsanctified
men
employed
for
,
but
for
themselves
and
theirs
?
Their
fantasies
hunt
about
the
world
;
but
it
's
their
own
game
and
pleasure
that
they
range
about
.
The
thoughts
of
one
man
run
upon
his
covetousness
,
and
another
man
's
upon
his
filthy
lusts
,
and
another
man
's
on
his
sports
and
pleasures
,
and
anothers
upon
his
honour
&
reputation
with
men
!
They
feed
the
imaginations
of
their
mind
upon
almost
nothing
but
selfish
things
!
sometimes
delighting
themselves
with
the
very
thoughts
of
mens
esteem
of
them
,
or
of
their
worldly
plenty
,
or
of
their
sinful
lusts
and
pleasures
,
and
sometime
troubling
themselves
with
the
thoughts
of
their
wants
,
or
low
condition
,
or
crosses
,
or
injuries
from
men
:
sometime
contriving
how
they
may
attain
their
desires
;
and
carking
and
caring
for
accomplishing
their
selfish
ends
:
morning
and
evening
,
at
home
and
abroad
,
as
the
thoughts
of
the
sanctified
are
on
God
,
and
heaven
,
and
the
way
thereto
:
so
the
thoughts
of
the
unsanctified
are
all
upon
self
,
and
the
interest
of
self
,
and
the
means
thereto
.
O
cleanse
your
minds
Sirs
,
of
this
great
self-pollution
:
Keep
them
more
clean
and
chaste
to
God
.
Deny
self
this
room
in
your
imaginations
,
and
waste
not
thoughts
and
precious
time
,
on
such
unjust
and
unprofitable
imployment
.
It
is
an
impertinency
,
to
be
so
much
solicitous
about
the
charge
of
God
,
and
to
care
so
much
when
he
hath
bid
us
,
Be
careful
for
nothing
:
It
is
a
debasing
of
our
minds
to
feed
them
so
long
on
so
low
an
object
,
when
they
might
be
taken
up
with
God
.
Care
not
therefore
what
you
shall
eat
or
drink
,
or
wherewith
you
shall
be
cloathed
;
for
after
all
these
things
do
the
selfish
unsanctified
Gentiles
seek
;
and
our
Father
knoweth
that
we
have
need
of
all
these
things
:
but
seek
ye
first
the
kingdom
of
God
and
his
righteousness
,
and
all
these
things
shall
be
added
to
you
,
Ma●.
6.
31
,
32
,
33.
Self
doth
but
rob
you
of
the
fruit
of
your
thoughts
which
you
might
reap
by
feeding
them
on
God
.
CHAP.
XVIII
.
Inordinate
Appetite
to
be
denied
.
7.
THe
last
part
of
self
to
be
denied
is
your
inordinate
Appetites
,
excited
by
the
senses
,
commonly
called
the
sensitive
Appetite
.
These
are
not
to
be
themselves
destroyed
;
for
the
Appetite
is
natural
and
necessary
to
our
welfare
:
but
the
inordinate
desire
is
to
be
denied
,
and
the
Appetite
restrained
,
and
no
further
satisfied
than
is
allowed
by
the
word
of
God
;
and
by
this
means
the
inordinancy
of
it
may
come
to
be
mortified
.
Though
selfishness
hath
defiled
the
whole
man
,
yet
sensual
pleasure
is
the
chief
part
of
its
interest
,
and
therefore
by
the
senses
it
commonly
works
,
and
these
are
the
doors
and
windows
by
which
iniquity
entreth
into
the
soul
.
And
therefore
a
principal
part
of
self-denial
consisteth
in
denying
the
sensitive
Appetite
.
Quest.
But
how
far
is
this
Appetite
to
be
denied
?
Answ.
1.
When
ever
it
craveth
any
thing
that
is
forbidden
:
This
is
past
doubt
.
It
must
not
be
pleased
to
the
disobeying
of
God
.
2.
When
it
ticeth
us
towards
that
which
is
forbidden
,
and
would
be
feeding
on
the
baits
and
occasions
of
sin
;
unlefs
the
thing
desired
be
necessary
,
it
is
here
to
be
denied
.
For
sin
and
Hell
are
dangers
that
no
wise
man
will
draw
too
near
to
.
3.
When
ever
the
pleasing
of
the
sense
conduceth
not
to
Gods
service
,
and
doth
not
fit
or
furnish
us
for
our
duty
,
it
is
unlawful
.
Quest.
But
may
not
the
Creatures
be
received
for
Delight
as
well
as
for
Necessity
?
Answ.
It
's
an
ill
expressed
question
:
As
if
Delight
it self
were
never
necessary
.
Necessity
is
either
Absolute
,
as
of
those
things
without
which
we
cannot
be
saved
;
or
it
is
only
to
our
bettering
and
the
greater
securing
of
our
salvation
:
and
so
it
's
taken
for
that
which
is
any
way
useful
and
profitable
to
it
;
directly
and
indirectly
.
We
may
and
must
make
use
of
the
creatures
,
1.
Not
only
for
our
own
Necessity
,
but
principally
for
the
service
and
glory
of
God
,
1
Cor.
10.
31.
And
2.
not
only
for
our
Absolute
necessity
,
but
also
when
they
in
any
measure
further
us
in
or
to
the
service
of
God
;
so
be
it
they
be
not
on
any
other
account
unlawful
.
3.
We
may
use
the
Creatures
for
delight
,
when
that
Delight
it self
is
a
means
to
fit
us
for
the
work
of
God
,
and
is
sincerely
sought
for
that
intent
.
But
we
may
not
use
them
for
any
other
Delight
,
but
that
which
it self
is
necessary
or
useful
to
Gods
service
.
Reasons
are
evident
.
1.
Because
we
should
else
make
that
Delight
our
ultimate
end
,
which
is
as
bad
as
brutish
;
for
either
it
must
be
an
End
,
or
Means
.
If
it
be
not
used
as
a
means
to
God
as
our
ultimate
end
,
it
must
be
our
ultimate
end
it self
,
which
is
no
better
than
to
take
his
place
.
2.
That
action
is
idle
,
and
consequently
a
sinful
misimploying
of
our
faculties
which
doth
not
conduce
to
the
end
that
we
were
made
for
,
and
live
for
.
3.
It
is
a
misimploying
of
Gods
creatures
,
and
a
sinful
casting
them
away
to
use
them
for
any
end
which
is
not
it self
a
means
to
the
great
end
of
our
lives
.
All
is
lost
that
is
no
way
useful
to
God
and
our
salvation
.
It
is
contrary
to
the
end
of
their
Creation
and
of
ours
.
4.
It
is
a
sinful
robbing
God
of
the
use
of
his
talents
,
if
we
use
them
for
any
end
that
is
not
subservient
to
himself
as
the
chief
end
.
For
certainly
he
made
all
things
for
himself
,
and
that
which
is
not
imployed
for
him
,
is
taken
from
him
injuriously
.
All
men
must
answer
for
the
mercies
which
they
have
received
;
whether
they
have
so
used
them
for
God
,
as
that
they
can
give
him
his
own
with
the
improvement
.
5.
The
sensitive
Appetite
by
reason
of
its
inordinacy
,
is
grown
a
Rebel
against
God
and
Reason
;
and
an
enemy
to
him
and
to
our selves
.
And
no
man
should
unnecessarily
please
or
feed
so
dangerous
an
enemy
.
Sin
doth
most
make
its
entrance
this
way
;
and
most
men
lie
in
sin
before
our
eyes
,
by
pleasing
their
senses
:
And
shall
we
run
our selves
on
such
a
great
and
visible
,
danger
,
against
the
warning
of
so
many
experiences
?
Yea
we
know
that
we
have
been
often
this
way
overtaken
our selves
,
and
that
abundance
of
sin
hath
crept
in
at
these
passages
;
and
yet
shall
we
plead
for
liberty
to
undo
our selves
?
The
godly
are
so
conscious
of
their
weakness
and
proneness
to
sin
,
that
they
are
jealous
of
themselves
;
and
therefore
it
beseemeth
not
such
to
do
any
thing
needlesly
that
may
tempt
them
to
it
,
and
is
so
likely
to
prove
a
snare
.
If
Paul
must
beat
and
tame
his
body
to
bring
it
into
subjection
,
lest
when
he
had
preached
to
others
,
he
should
be
cast
away
himself
,
(
1
Cor.
9.
27.
)
much
more
have
we
need
to
be
watchful
that
are
more
weak
.
We
are
commanded
expresly
to
make
no
provision
for
the
flesh
,
to
satisfie
the
lusts
(
or
desires
)
thereof
,
Rom.
13.
14.
And
therefore
they
that
eat
,
or
drink
,
or
do
any
thing
else
for
the
meer
satisfaction
of
the
desires
of
the
flesh
,
and
for
its
delight
,
do
break
this
express
command
of
God
.
And
how
is
it
said
,
that
they
that
are
Christs
have
crucified
the
flesh
with
the
affections
and
lusts
or
desires
thereof
,
if
they
may
use
the
Creatures
meerly
to
delight
and
please
the
flesh
?
This
is
not
Crucifying
its
affections
and
desires
,
Gal.
5.
24.
Jobs
Covenan`
with
the
eyes
that
they
gaze
not
on
alluring
objects
,
(
Job
31.
1.
)
was
an
act
of
self-denial
that
others
need
as
well
as
Job
.
Such
a
Covenant
with
our
tast
,
and
with
our
ears
,
and
with
every
sense
,
that
they
move
not
but
by
the
consent
of
God
and
Reason
,
and
let
not
in
any
sin
into
the
soul
,
is
a
most
eminent
part
of
this
necessary
duty
.
Davids
Adultery
and
Murder
did
first
make
its
entrance
at
the
eye
.
Had
Noah
more
jealously
watch'd
his
Appetite
,
he
had
not
by
Drunkenness
been
a
warning
to
posterity
.
It
was
Achan's
eyes
that
betrayed
his
heart
to
the
gold
,
&
silver
,
and
rich
attire
,
though
an
accursed
thing
,
Josh.
7.
20
,
21.
What
sin
almost
doth
not
enter
at
some
of
these
ports
?
Be
sure
therefore
that
no
sense
be
without
its
guard
:
Accustom
your selves
to
deny
them
,
and
the
conquest
will
be
easie
.
It
is
not
to
deny
them
any
thing
that
is
useful
to
you
for
Gods
service
,
and
a
true
means
to
your
holy
Ends
,
that
I
advise
you
to
;
but
only
that
which
would
betray
you
by
delighting
in
them
.
It
is
not
to
destroy
the
body
,
but
to
tame
it
,
keep
it
under
,
and
bring
it
into
subjection
:
and
this
must
be
done
.
To
move
to
this
,
consider
yet
further
these
three
or
four
things
more
distinctly
.
1.
It
is
for
want
of
this
part
of
self-denial
that
the
world
is
so
full
of
scandals
,
and
the
Consciences
of
men
so
full
of
wounds
,
and
Professors
walk
so
unevenly
with
God
,
and
seem
to
be
but
as
other
men
.
Here
one
drops
into
tipling
,
if
not
stark
drunkenness
;
and
there
another
into
wantonness
,
if
not
fornication
:
and
many
live
in
gluttony
,
and
never
see
it
nor
repent
of
it
;
and
many
are
drowned
in
covetous
desires
and
practices
;
and
some
give
up
themselves
to
sensual
pastimes
;
and
all
because
they
do
not
make
this
Covenant
with
their
senses
,
nor
have
everyet
learn'd
to
deny
themselves
;
but
because
it
pleaseth
them
,
they
think
it
is
not
displeasing
to
God
;
and
that
it
's
no
sin
,
but
a
part
of
their
Christian
liberty
:
yea
many
of
them
think
that
by
this
Doctrine
of
self-denial
,
we
would
deny
them
the
use
of
the
mercies
of
God
,
and
consequently
hinder
them
from
thankfulness
for
them
.
And
thus
they
make
a
Religion
of
pleasing
the
flesh
,
which
is
the
deadly
enemy
to
God
and
Religion
.
They
imagine
a
Liberty
purcased
them
to
Please
it
,
and
fulfill
its
desires
;
and
they
measure
out
mercies
as
they
please
it
,
and
they
would
return
God
a
fleshly
thanks
for
these
mercies
,
and
offer
him
a
sacrifice
as
the
Heathens
did
to
Ceres
and
Bacchus
;
when
as
the
Gospel
knoweth
no
mercy
,
but
either
eternal
mercy
,
or
that
which
is
a
means
to
it
:
nor
will
it
call
that
a
mercy
which
hath
not
a
tendency
to
God
:
nor
did
Christ
purchase
us
an●
liberty
,
but
what
is
from
sin
or
punishment
,
and
is
for
his
Service
:
He
did
not
suffer
in
the
flesh
to
procure
us
liberty
unprofitably
to
indulge
and
please
the
flesh
,
and
to
strengthen
our
enemy
,
and
by
use
to
give
it
the
mastery
,
when
this
mastery
is
the
damnation
of
most
of
the
world
.
If
Christians
had
learn'd
more
to
deny
their
senses
,
they
would
walk
more
blamelesly
and
inoffensively
in
the
world
:
if
they
would
keep
at
a
distance
from
the
bait
,
and
when
they
cannot
do
so
,
yet
shut
up
these
doors
,
that
it
may
be
at
a
distance
from
their
minds
,
how
safely
would
they
walk
that
now
are
stumbling
at
every
creature
that
is
given
for
their
relief
!
The
objects
of
sense
are
these
lower
things
,
so
contrary
to
the
objects
of
faith
,
that
the
more
we
love
the
one
of
them
,
the
less
we
shall
regard
the
other
:
and
therefore
these
are
always
working
against
each
other
.
And
as
the
objects
of
faith
are
then
most
sweet
and
powerful
with
us
,
when
faith
is
set
most
fully
upon
them
;
so
the
objects
of
sense
are
then
most
powerful
to
draw
us
from
God
,
when
the
doors
of
sense
are
set
wide
open
,
and
the
appetite
let
loose
upon
them
.
2.
And
you
may
further
observe
that
almost
all
the
grossest
sins
in
the
world
,
do
begin
with
some
little
liberty
of
the
senses
,
which
at
first
we
take
for
a
lawful
or
indifferent
thing
.
The
filthiest
whoredoms
do
usually
begin
in
lustful
looks
,
and
thoughts
and
speeches
,
and
so
proceed
to
lascivious
behaviour
,
and
so
to
filthiness
it self
.
And
the
glutton
and
the
drunkard
are
first
ensnared
by
the
eye
,
and
then
by
tasting
,
and
so
proceed
by
little
and
little
to
excess
:
see
therefore
that
you
keep
as
far
from
the
baits
of
sensuality
as
you
can
:
and
lay
a
command
upon
your
senses
to
forbear
:
if
you
look
upon
it
,
you
are
next
to
touching
it
;
and
if
you
touch
it
,
you
are
next
to
tasting
it
,
and
if
you
taste
it
,
you
are
like
to
let
it
down
;
and
if
you
let
it
down
,
you
are
like
to
venture
again
and
let
down
more
:
and
all
must
up
again
or
you
are
lost
.
And
therefore
keep
out
the
first
beginnings
,
and
think
with
your selves
,
If
sin
be
the
poyson
of
my
soul
,
the
digesting
of
it
will
be
my
ruine
:
and
if
I
cannot
digest
it
,
why
should
I
let
it
down
?
and
if
I
may
not
let
it
down
,
what
reason
have
I
to
be
tasting
it
?
and
if
I
should
not
taste
it
,
why
should
I
touch
it
or
be
medling
with
it
?
and
if
I
may
not
meddle
with
it
,
why
should
I
look
upon
it
or
hearken
to
them
that
would
entice
me
to
it
?
so
that
the
Denying
of
your
senses
and
your
Appetite
,
is
the
sure
and
easie
way
to
prevent
those
dreadful
gripes
that
else
may
follow
.
3.
Moreover
,
if
you
deny
not
your
sensitive
appetites
,
you
will
never
be
acquainted
with
heavenly
delights
.
The
soul
cannot
move
two
contrary
ways
at
once
,
towards
earth
and
towards
heaven
.
When
you
gaze
upon
this
world
and
feed
your
appetites
with
fleshly
delights
,
you
have
no
heart
nor
mind
to
the
delights
above
.
It
is
the
soul
that
retires
from
creatures
,
and
sensual
objects
,
that
is
free
for
God
,
and
ready
to
entertain
the
motions
of
Grace
.
Not
that
I
would
have
you
turn
Hermits
and
Monks
,
and
forsake
the
company
of
men
&
all
worldly
business
;
No
,
it
is
an
higher
and
nobler
course
that
I
propound
to
you
:
even
in
the
midst
of
the
world
to
live
as
without
the
world
,
&
as
if
there
were
nothing
before
you
for
sensuality
to
seed
upon
:
To
live
so
fully
to
God
in
the
world
,
that
you
may
see
God
in
all
the
creatures
,
and
converse
with
him
in
those
same
objects
,
by
which
the
sensual
are
turned
from
him
:
and
to
live
in
the
greatest
fulness
of
all
things
,
as
if
there
were
nothing
but
penury
to
your
flesh
,
and
seeing
God
in
all
,
and
using
all
for
God
,
and
denying
self
,
where
you
have
opportunity
to
please
it
;
this
is
the
most
noble
life
on
earth
.
But
if
you
find
that
you
cannot
attain
to
this
,
and
that
you
cannot
deny
your selves
the
delights
of
earth
,
unless
you
withdraw
from
the
sight
of
the
objects
;
do
so
and
spare
not
,
so
far
as
may
consist
with
your
serviceableness
to
God
and
humane
Society
:
But
still
you
shall
find
that
whether
earthly
delights
are
present
or
absent
,
your
minds
must
retire
from
that
which
doth
allure
and
gratifie
the
flesh
,
if
ever
you
would
enjoy
Communion
with
God
,
and
taste
of
the
delights
of
an
heavenly
conversation
.
4.
And
by
pleasing
your
senses
,
you
will
increase
their
vitious
inordinate
desires
.
The
more
you
gratifie
them
,
the
more
they
'l
crave
:
you
feed
your
disease
by
yielding
to
such
desires
;
but
never
think
to
quiet
it
by
contenting
it
.
The
more
the
flesh
hath
,
the
more
it
would
have
.
The
only
way
to
abate
the
rage
of
sensual
desires
,
is
to
deny
them
,
and
use
them
constantly
to
that
denial
.
The
safest
food
and
raiment
is
that
which
best
strengthneth
and
furnisheth
us
for
Gods
service
,
with
the
least
content
and
pleasure
to
our
sensual
appetites
and
desires
.
And
the
same
I
must
say
of
house
,
and
lands
,
and
labours
,
and
friends
,
and
all
the
Creatures
;
that
's
the
best
state
of
life
in
which
God
is
served
and
pleased
best
,
with
the
least
content
and
pleasure
to
the
flesh
.
Carnal
delights
and
spiritual
are
so
contrary
;
the
one
so
drossie
and
sordid
,
and
the
other
so
sublime
and
pure
,
that
they
will
not
well
consist
together
;
but
the
delights
of
the
flesh
do
corrupt
or
weaken
the
spiritual
delights
.
5.
Lastly
Consider
,
what
a
base
unmanly
thing
it
is
,
for
a
man
to
be
a
slave
to
his
sensitive
appetite
.
As
truly
as
the
horse
was
made
to
be
ruled
by
the
rider
,
and
all
the
bruits
to
be
under
man
;
so
was
the
appetite
&
all
the
senses
made
to
be
ruled
by
reason
;
&
no
sense
should
be
pleased
till
Reason
do
consent
:
a
beast
hath
no
rule
for
his
eating
&
drinking
but
his
appetite
;
and
therefore
mans
reason
is
to
moderate
him
:
But
a
man
hath
a
better
guide
than
appetite
or
sense
to
follow
:
you
should
not
eat
a
bit
or
drink
a
drop
meerly
because
the
appetite
would
have
it
,
but
Reason
must
be
advised
with
,
and
God
must
give
advice
to
Reason
.
A
Swine
that
will
drink
whey
till
he
burst
his
belly
,
is
blameless
,
because
he
knew
not
the
danger
,
and
had
not
Reason
to
restrain
him
:
But
a
man
that
hath
Reason
,
and
yet
will
eat
,
and
drink
,
and
sleep
,
and
use
the
Creatures
meerly
to
please
the
appetite
of
his
flesh
,
is
utterly
unexcusable
:
What
must
the
light
of
Reason
be
put
out
,
or
put
under
the
cover
of
sensual
concupiscence
?
must
a
nature
that
is
kin
to
Angels
,
be
enslaved
to
that
which
is
kin
to
beasts
?
Unworthy
is
he
of
the
honour
or
glory
of
a
Saint
,
that
casteth
away
the
honour
of
his
manhood
,
and
makes
himself
a
very
beast
.
What
else
doth
that
wretch
,
that
when
he
seeth
a
dish
before
him
that
he
loves
,
doth
never
ask
whether
it
be
wholesom
or
unwholesom
,
bute
eats
it
as
an
Horse
doth
his
provender
,
meerly
because
his
appetite
would
have
it
:
Yea
perhaps
though
he
know
,
or
be
told
that
it
is
unwholesom
,
yet
as
long
as
it
pleases
his
taste
,
he
cares
not
?
And
what
else
doth
that
wretch
,
that
when
he
sees
the
cup
,
must
needs
be
tasting
:
he
loves
it
,
and
that
's
reason
enough
with
him
.
What
a
base
unmanly
thing
is
it
,
(
much
more
unchristian
)
to
be
a
Slave
to
a
fle●●ly
appetite
!
Would
one
of
these
Gentlemen-gluttons
,
Drunkards
,
or
Whoremongers
,
or
any
of
our
voluptuous
Epicures
,
that
must
needs
have
that
they
love
,
be
contented
to
become
a
servant
to
a
Beast
?
would
you
take
a
Dog
or
a
Swine
for
your
Master
,
and
serve
them
,
and
obey
them
,
and
do
what
your
brutish
Master
would
have
you
?
why
what
's
the
matter
that
many
of
our
worshipful
and
honourable
Beasts
do
not
see
that
they
do
as
bad
?
What
is
your
own
fleshly
sensual
Appetite
any
better
than
that
of
a
Beast
?
A
Dog
hath
as
good
a
scent
as
you
;
and
a
Swine
hath
as
good
a
taste
or
sight
as
you
,
and
also
as
strong
a
lust
as
you
.
What
great
difference
is
there
betwixt
the
serving
your
own
flesh
and
anothers
?
your
own
brutish
part
,
or
any
other
brute
that
lives
about
you
?
Wonderful
!
if
the
favour
of
God
be
nothing
with
you
,
and
if
damnation
be
nothing
with
you
,
that
yet
you
are
insensible
of
your
honour
in
the
world
,
and
that
you
that
cannot
put
up
a
disgraceful
word
or
blow
,
can
yet
put
up
at
your
own
hands
such
a
bestial
indignity
,
as
the
subjecting
of
a
Rational
immortal
soul
,
to
that
bruitish
flesh
,
which
was
made
to
be
its
servant
!
CHAP.
XIX
.
Self-interest
,
And
1.
Pleasure
,
And
1.
Of
the
Taste
to
be
denied
.
2.
I
Have
told
you
what
the
selfish
Disposition
is
that
must
be
mortified
and
denied
;
and
now
I
must
tell
you
what
is
the
selfish
Interest
that
must
be
denied
:
Having
described
self-denial
from
the
Faculties
,
I
must
now
describe
it
by
its
Objects
.
The
selfish
Interest
consisteth
in
this
Trinity
of
Objects
,
Pleasure
,
Profit
,
and
Honour
,
not
spiritual
,
but
carnal
;
not
heavenly
,
but
worldly
Pleasure
,
Profit
,
and
Honour
:
sometime
all
these
are
comprehended
in
the
word
[
Pleasure
]
alone
;
and
then
it
is
taken
more
comprehensively
,
and
not
only
for
sensual
Pleasure
,
called
voluptuousness
,
as
it
is
here
in
this
distribution
.
And
sometime
all
is
comprehended
in
the
term
[
world
]
and
selfishness
in
the
word
[
flesh
]
the
world
being
that
harlot
with
which
the
flesh
commits
adultery
.
So
1
Joh.
2.
15
,
16.
[
Love
not
the
world
,
nor
the
things
that
are
in
the
world
.
If
any
man
Love
the
world
,
the
Love
of
the
Father
is
not
in
him
.
For
all
that
is
in
the
world
,
the
Lust
of
the
flesh
,
the
Lust
of
the
eyes
,
and
the
Pride
of
Life
,
is
not
of
the
Father
,
but
is
of
the
world
:
and
the
world
passeth
away
,
and
the
Lust
thereof
:
but
he
that
doth
th
will
of
God
abideth
for
ever
.
]
To
these
three
heads
therefore
we
shall
reduce
all
that
we
have
to
say
of
this
matter
.
I.
The
selfish
,
fleshy
Pleasure
that
must
be
denied
,
consisteth
in
these
particulars
following
,
which
I
shall
but
briefly
touch
,
because
they
are
so
many
.
1.
One
Principal
part
of
Sensuality
or
Self-interest
,
consisteth
in
meats
and
drinks
to
please
the
Appetite
.
So
far
as
these
are
taken
to
fit
us
for
Gods
service
,
and
used
to
his
Glory
,
so
far
they
are
sanctified
,
as
before
was
said
:
but
when
they
are
meerly
to
please
the
appetite
,
they
are
offered
to
an
enemy
,
and
are
the
fuel
of
lust
.
Do
you
see
any
thing
that
your
Appetite
desireth
,
whether
meats
or
drinks
,
whether
for
quality
or
quantity
?
Take
it
not
,
touch
it
not
,
meerly
upon
that
account
:
but
enquire
whether
it
tend
to
the
strengthning
and
fitting
your
bodies
or
minds
for
the
service
of
God
:
and
if
so
,
take
it
;
if
not
,
let
alone
.
If
your
appetite
had
rather
have
Wine
than
Beer
,
or
strong
Beer
than
small
,
take
it
not
meerly
upon
that
account
:
If
your
appetite
would
fain
have
one
cup
more
,
when
nature
hath
as
much
as
is
profitable
,
deny
that
appetite
.
If
your
appetite
would
fain
be
tasting
of
any
thing
that
is
not
for
your
health
,
deny
that
appetite
.
If
it
would
fain
have
one
bit
more
,
when
you
have
as
much
before
as
is
wholesom
or
useful
to
you
,
deny
that
appetite
:
Or
else
you
are
guilty
of
flesh
pleasing
,
and
plain
Gluttony
.
Quest.
But
is
it
not
lawful
at
a
feast
to
taste
of
another
dish
,
or
eat
another
bit
,
when
I
think
that
nature
needs
no
more
?
what
perplexities
then
will
you
cast
men
into
,
to
know
just
how
many
morsels
they
may
eat
?
Answ.
It
is
gluttony
and
no
beter
to
take
the
creatures
of
God
in
vain
,
and
sacrifice
them
to
a
devouring
throat
,
which
should
be
used
only
for
his
service
.
That
which
is
a
mans
ultimate
end
is
his
God
.
What
would
you
have
plainer
than
express
words
of
Scripture
,
that
tell
you
that
whether
you
eat
or
drink
it
must
be
all
to
the
glory
of
God
,
1
Cor.
10.
31.
and
that
the
fleshly
do
make
their
bellies
their
Gods
?
Phil.
3.
18.
And
therefore
when
you
have
taken
as
much
as
suiteth
with
your
end
,
the
service
and
glory
of
God
,
you
must
not
take
more
for
another
end
,
the
pleasing
of
your
fleshly
desires
.
But
for
the
scruples
that
you
mention
,
about
the
just
proportion
,
we
need
not
be
disquieted
with
them
:
For
God
hath
given
us
sufficient
means
to
direct
us
,
to
know
what
is
for
our
good
,
and
what
is
superfluous
;
and
it
is
our
duty
in
an
even
and
constant
way
to
use
our
Reason
and
keep
as
near
the
due
proportion
as
we
can
;
and
when
we
know
that
this
is
our
desire
and
endeavour
,
it
were
a
sin
against
God
to
trouble
our selves
with
continual
or
causless
scruples
or
fears
,
lest
we
do
exceed
or
miss
the
rule
.
For
what
can
we
do
more
,
than
go
according
to
the
best
skill
we
have
,
and
if
for
want
of
skill
we
should
a
little
mistake
,
it
is
pardoned
with
the
rest
of
our
daily
infirmities
;
and
to
trouble
and
distract
our selves
with
causeless
fears
would
more
unfit
us
for
Gods
service
,
than
some
degree
of
mistake
in
the
proportion
would
do
,
and
so
would
be
as
great
a
sin
as
that
which
we
feared
.
And
therefore
our
way
is
quietly
and
comfortably
,
without
distracting
fears
or
scruples
,
to
do
our
best
,
and
use
our
prudence
with
self-denial
,
and
remember
that
we
have
to
do
with
a
Father
that
knows
the
flesh
is
weak
when
the
spirit
is
willing
.
But
yet
wilfully
to
cast
away
one
cup
or
one
morsel
,
on
the
pleasing
of
our
appetites
,
when
it
no
way
fits
us
for
the
service
of
God
,
and
will
do
us
no
other
good
,
this
is
not
self-denial
but
sensuality
.
Quest.
But
nature
knows
best
what
's
good
for
it self
,
and
therefore
that
which
it
desireth
is
to
be
judged
best
:
A
Beast
liveth
as
healthfully
as
a
man
,
that
obeyeth
his
appetite
only
.
Is
it
not
lawful
to
take
either
meat
or
drink
on
this
account
,
that
the
Appetite
is
pleased
with
it
?
Answ.
1.
Some
Beasts
would
presently
kill
themselves
in
pleasing
their
appetites
,
if
man
that
is
Rational
did
not
rule
;
restrain
and
moderate
them
.
A
Swine
will
burst
himself
with
whey
in
half
an
hour
.
A
Beast
in
new
after-grass
will
surfeit
,
if
he
be
suffered
.
No
Beast
knows
poyson
from
food
,
but
would
soon
perish
by
it
,
in
obeying
his
appetite
.
2.
And
yet
as
a
B●●st
hath
no
Reason
,
so
he
is
better
provided
to
live
without
Reason
,
than
man
is
.
His
appetite
is
not
so
corrupted
by
sin
as
ours
is
!
Original
sin
hath
depraved
and
enraged
our
appetites
.
And
if
man
had
not
more
use
for
his
reason
than
a
Beast
even
in
ordering
his
natural
actions
,
God
would
not
have
given
him
reason
to
rule
his
appetite
,
and
commanded
him
to
use
it
herein
.
And
who
knows
not
that
if
a
man
did
follow
his
appetite
alone
as
Beasts
do
,
he
were
like
to
murder
himself
the
next
day
or
week
,
or
at
least
in
a
very
little
space
?
The
appetite
would
presently
carry
us
to
that
for
quality
,
or
quantity
,
or
both
,
that
would
cast
us
into
mortal
diseases
and
soon
make
an
end
of
us
:
And
in
those
diseases
,
the
pleasing
it
usually
would
be
certain
death
.
And
indeed
this
is
a
beastly
doctrine
,
that
man
that
hath
reason
to
rule
his
sensual
inclinations
,
should
lay
it
by
and
please
his
appetite
without
it
like
a
brute
!
what
more
do
all
Gluttons
,
Drunkards
,
and
Whoremongers
,
but
follow
ther
fleshly
desires
?
And
if
the
desires
of
the
flesh
might
be
followed
,
who
would
not
be
such
as
they
,
in
some
measure
?
That
which
is
no
sin
in
a
Beast
,
is
a
hainous
sin
in
a
man
,
because
man
hath
reason
to
rule
his
appetite
,
and
a
Beast
hath
none
;
and
therefore
is
not
capable
of
sin
.
And
for
the
body
,
it
's
certain
that
most
of
the
diseases
in
the
world
are
bred
and
fed
by
the
pleasing
of
the
appetite
;
and
I
think
that
there
's
few
that
are
laid
in
their
graves
,
but
this
was
the
cause
of
it
,
though
the
ignorant
know
it
not
,
and
the
sensual
are
loth
to
believe
it
.
And
for
the
question
,
whether
we
may
not
take
any
meat
or
drink
purposely
to
please
the
appetite
?
I
answer
,
yes
,
as
a
means
to
fit
us
for
duty
:
but
not
as
your
chief
end
.
1.
Sometimes
,
especially
in
weak
bodies
,
the
very
Pleasing
of
the
Appetite
doth
recreate
nature
,
and
further
strength
.
2.
And
sometime
the
appetite
shews
what
sort
of
food
nature
will
best
close
with
and
concoct
,
so
that
as
to
the
quality
if
Reason
have
nothing
against
it
,
it
hath
something
for
it
;
because
it
is
a
sign
that
it
's
like
to
be
best
digested
,
which
is
most
desired
.
And
so
if
you
thus
far
follow
the
appetite
,
as
a
sign
directing
your
reason
what
is
best
,
and
take
nothing
ultimately
to
please
it
,
but
by
pleasing
it
to
preserve
the
health
or
vigour
of
your
bodies
for
Gods
service
;
thus
you
may
do
and
yet
be
self-denying
:
for
this
is
not
a
sensual
serving
of
your
flesh
.
But
if
you
will
1.
Take
that
which
reason
tells
you
is
unhealthful
in
quality
;
2.
Or
that
which
reason
tells
you
is
either
hurtful
,
or
but
needless
and
unprofitable
in
the
quantity
.
3.
Or
have
mastered
your
reason
so
far
by
your
appetite
,
that
you
will
not
believe
that
is
hurtful
or
needless
which
you
love
,
but
judge
what
is
good
for
you
,
meerly
by
your
appetite
as
a
beast
.
4.
Or
if
you
make
the
pleasing
of
your
appetite
your
chief
End
,
in
any
meat
or
drink
that
you
take
;
all
this
is
bestiality
,
sensuality
,
carnality
,
gulosity
,
and
contrary
to
true
moderation
and
self-denial
.
Live
therefore
like
men
and
not
like
beasts
;
like
Christians
,
and
not
like
Atheists
and
Epicures
:
He
hath
as
base
a
god
as
most
of
the
vilest
heathen
Idolaters
,
that
makes
his
belly
his
god
.
He
that
cannot
deny
himself
a
delicious
cup
or
morsel
,
would
ill
deny
himself
a
Kingdom
if
it
were
made
the
bait
of
sin
.
He
that
will
not
displease
his
appetite
in
so
small
a
matter
,
would
leardly
leave
his
estate
,
or
liberty
,
or
life
,
if
he
were
put
to
it
,
either
to
sin
,
or
leave
them
.
As
he
is
a
faithful
servant
to
God
indeed
,
that
will
not
displease
him
in
the
smallest
matter
;
so
he
is
most
fully
obedient
to
the
flesh
,
that
cannot
deny
it
the
least
thing
that
it
desireth
.
Though
I
know
that
the
smalness
of
the
matter
doth
often
so
relax
the
cautelousness
even
of
the
godly
,
that
they
venture
on
a
small
thing
who
would
not
on
a
greater
:
yet
even
with
them
it
is
some
aggravation
of
the
sin
,
that
they
cannot
bear
so
small
a
matter
as
the
displeasing
of
their
appetites
in
such
a
trifle
:
and
that
they
cannot
deny
themselves
,
where
they
may
do
it
at
so
cheap
a
rate
;
and
that
they
have
the
hearts
to
displease
God
,
and
wrong
their
souls
for
a
cup
or
a
morsel
which
their
appetite
hath
a
mind
to
.
He
sets
little
by
Heaven
or
the
favor
of
God
,
that
will
venture
it
for
so
small
a
thing
.
It
hath
oft
times
abated
my
compassion
to
dying
men
,
when
I
have
known
that
their
death
was
caused
by
a
wilful
obeying
their
ppetite
against
the
perswasion
of
their
Physitian
;
and
be
the
person
never
so
dear
to
me
,
I
feel
that
there
is
somewhat
in
nature
that
inclineth
us
to
consent
to
the
sufferings
of
the
willful
,
or
abateth
our
pity
of
them
in
their
misery
.
It
was
an
aggravation
of
Adams
sin
that
a
forbidden
morsel
could
entice
him
to
venture
on
the
wrath
of
God
,
and
the
ruine
of
himself
and
his
posterity
.
And
it
will
be
a
double
aggravation
of
your
sin
,
if
you
will
take
the
same
course
,
and
take
no
warning
by
him
,
or
by
the
sinning
world
,
that
hath
followed
him
to
this
day
[
when
the
woman
saw
that
the
tree
was
good
for
food
,
and
that
it
was
pleasant
to
the
eye
,
and
a
tree
to
be
desired
to
make
one
wise
,
she
took
of
the
fruit
thereof
and
did
eat
]
Gen.
26.
Thus
entred
sin
,
and
death
by
sin
.
2.
ANother
part
of
self-interest
to
be
denied
is
,
the
pleasing
of
lustful
venereous
inclinations
.
Not
only
in
avoiding
the
gross
act
of
adultery
and
fornication
it self
;
but
also
in
avoiding
the
pleasing
of
any
of
the
senses
by
lascivious
actions
that
lead
to
this
:
especially
some
men
that
are
naturally
prone
to
lust
,
have
need
to
set
a
work
both
faith
and
reason
,
and
sometime
call
for
help
from
others
to
quench
these
dangerous
hellish
flames
;
For
it
is
a
sin
that
God
hath
spoken
terribly
against
,
and
that
so
often
that
intimateth
mans
proneness
to
it
,
and
expresseth
Gods
detestation
of
it
.
And
seldom
doth
Paul
rebuke
it
,
but
he
reckoneth
up
the
several
kinds
,
that
he
may
make
it
odious
,
and
no●e
may
escape
.
Gal.
5.
19.
Now
the
works
of
the
flesh
are
manifest
,
which
are
,
adultery
,
fornication
,
uncleanness
,
lasciviousness
,
&c.
of
the
which
I
tell
you
before
,
as
I
have
also
told
you
in
time
past
,
that
they
which
do
such
things
shall
not
inherit
the
Kingdom
of
God
.
The
sins
which
he
would
not
have
the
Ephesians
name
,
are
,
[
fornication
and
all
uncleanness
,
neither
filthiness
,
nor
foolish
talking
,
nor
jesting
,
which
are
not
convenient
:
because
no
whoremonger
,
nor
unclean
person
,
nor
covetous
man
,
who
is
an
Idolater
,
hath
any
inheritance
in
the
Kingdom
of
Christ
and
of
God
]
so
Col.
3.
5
,
6.
[
Mortifie
therefore
your
members
which
are
upon
earth
;
fornication
,
uncleanness
,
inordinate
affection
,
evil
concupiscence
,
and
covetousness
which
is
Idolatry
;
for
which
things
sake
the
wrath
of
God
cometh
on
the
children
of
disobedience
]
1
Cor.
6
9
,
10.
[
Be
not
deceived
;
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
effeminate
,
nor
abusers
of
themselves
with
mankind
,
&c.
shall
inherit
the
Kingdom
of
God
]
1
Tim.
1.
10.
The
Law
is
made
for
whoremongers
,
for
them
that
defile
themselves
with
mankind
,
&c.
]
Heb.
13.
4.
Whoremongers
and
adulterers
God
will
judge
]
Read
also
1
Cor.
5.
11.
Matth.
15.
19.
Heb.
12.
16.
1
Thes.
4.
3.
Rom.
1.
28
,
29
,
&c.
1
Cor.
6.
13
,
18.
&
10.
8.
Jud.
7
,
8.
These
filthy
dreamers
defile
the
flesh
,
&c.
2
Pet.
2.
10
,
14.
[
But
chiefly
them
that
walk
after
the
flesh
in
the
lust
of
uncleanness
—
Having
eyes
full
of
Adultery
,
and
that
cannot
cease
from
sin
.
]
Abhor
therefore
this
filthy
damnable
sin
,
which
God
abhorreth
.
And
to
that
end
please
not
the
flesh
by
any
beginnings
of
it
,
or
any
thing
that
savoureth
of
it
,
or
makes
way
to
it
.
Chambering
and
wantonness
are
mentioned
by
the
Apostle
among
the
fullfilling
of
the
fleshly
lusts
,
Rom.
13.
13
,
14.
the
allurements
of
the
lusts
of
the
flesh
and
wantonness
was
the
course
of
the
wretched
Apostates
,
2
Pet.
2.
18.
1
Pet.
4.
3.
Eph.
4.
19.
2
Cor.
12.
21.
Mar.
7.
22.
And
Christ
himself
hath
told
you
,
that
[
he
that
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
already
in
his
heart
]
Mat.
5.
28.
Suffer
not
therefore
your
eye
to
entice
your
hearts
,
by
gazing
on
beauty
or
any
alluring
objects
;
touch
them
not
,
come
not
near
them
without
necessity
.
The
fire
of
lust
doth
need
no
blowing
up
:
but
in
some
it
needeth
all
that
ever
they
can
do
to
quench
it
.
Fly
therefore
from
the
temptations
and
occasions
if
you
would
escape
;
cast
not
your selves
upon
opportunities
of
sinning
;
Let
temptations
have
as
little
advantage
as
you
can
.
A
weak
Christian
may
walk
more
evenly
that
flyeth
from
temptations
,
and
keeps
at
a
distance
from
that
which
would
ensnare
him
,
than
a
strong
Christian
that
suffers
the
bait
to
be
near
him
.
Davids
woful
experience
could
tell
you
,
what
it
is
to
give
way
to
a
wandring
lustful
eye
.
When
Josephs
resolution
may
tell
you
what
an
advantage
it
is
,
to
fly
away
and
not
to
stand
a
parley
with
temptations
.
As
ever
you
would
scape
this
sin
,
this
horrible
soul-destroying
sin
,
keep
off
from
all
opportunities
of
committing
it
,
and
live
not
with
temptations
near
you
:
especially
take
heed
that
you
suffer
not
an
unclean
spirit
to
possess
your
thoughts
;
but
cast
out
the
first
impure
cogitations
with
abhorrency
.
O
the
daily
filthiness
that
lodgeth
in
the
thoughts
and
imaginations
of
some
men
!
They
can
scarce
look
on
a
woman
of
any
comeliness
,
but
they
have
presently
some
filthy
thought
.
If
they
attempted
actual
uncleanness
,
a
chast
person
may
easily
reject
them
with
detestation
;
but
in
this
secret
way
of
heart-filthiness
,
they
will
commit
fornication
with
whom
they
please
,
and
as
many
as
they
please
,
and
as
often
as
they
please
;
but
the
ruine
and
sin
are
only
their
own
.
As
you
love
the
favour
of
God
,
the
credit
of
the
Gospel
,
and
the
peace
and
salvation
of
your
own
souls
,
deny
your selves
not
only
the
lusts
of
uncleanness
,
but
of
unchaste
behaviour
,
and
wanton
dalliance
,
and
the
filthiness
of
your
thoughts
.
For
how
unfit
is
that
mind
to
converse
with
God
,
and
to
be
employed
in
holy
ordinances
,
that
cometh
but
newly
from
thinking
of
filthiness
,
and
feeding
on
lust
!
CHAP.
XX.
Wanton
discourse
,
songs
,
to
be
denied
.
3.
ANother
part
of
self-interest
or
sensuality
to
be
denied
,
is
,
the
use
of
wanton
filthy
discourse
,
and
of
wanton
books
,
and
songs
and
ballads
,
commonly
called
Love
songs
.
As
these
are
the
fruits
of
vain
minds
that
do
invent
them
,
so
do
they
breed
and
feed
the
like
vanity
in
others
.
Indeed
they
are
the
Devils
Psalms
and
Liturgy
,
in
which
he
is
served
with
mirth
and
jollity
,
by
persons
of
corrupt
and
sensual
minds
.
They
that
will
not
be
at
the
pains
to
learn
a
Catechism
will
learn
a
wanton
song
or
ballad
,
which
one
would
think
should
be
as
hardly
learn'd
.
When
we
desire
them
to
learn
any
thing
that
is
necessary
to
their
salvation
,
they
tell
us
that
they
are
no
Scholars
,
and
they
have
weak
memories
,
and
they
cannot
learn
.
But
they
can
learn
an
idle
tale
,
or
a
filthy
song
,
though
they
are
no
Scholars
,
and
though
their
memory
be
weak
.
Their
weak
memories
are
strong
enough
to
keep
any
thing
that
's
naught
;
like
a
riddle
that
will
not
hold
the
corn
,
but
it
will
hold
the
straws
and
rubbish
;
or
like
a
sive
that
will
not
hold
the
milk
,
but
it
will
hold
the
hairs
and
filth
.
And
so
much
greater
is
this
sin
than
many
others
,
because
it
is
studied
for
,
and
laboured
for
,
and
therefore
is
committed
purposely
,
resolvedly
,
and
with
delight
,
and
not
as
some
other
sins
which
men
are
tempted
to
by
sudden
passions
or
surprisals
!
What
abundance
of
children
are
set
to
School
to
the
Devil
,
and
must
bestow
many
days
and
hours
in
learning
their
lessons
!
and
when
they
have
learned
them
,
he
must
hear
them
say
them
over
,
usually
more
than
once
a
day
.
As
they
are
at
work
in
their
shops
or
fields
,
they
are
at
it
,
either
by
wanton
songs
,
or
ribbald
filthy
talk
:
yea
they
be
not
ashamed
to
sing
them
as
they
go
about
the
streets
:
Mark
this
,
you
that
are
the
servants
of
Christ
!
will
you
evermore
be
ashamed
of
your
Master
or
of
his
holy
service
!
will
you
be
ashamed
to
confess
him
in
the
open
streets
,
or
to
be
heard
at
Prayer
,
or
reading
,
or
singing
the
Praise
of
God
in
your
houses
;
when
the
Devils
servants
are
train'd
up
in
their
very
childhood
to
sing
his
Psalms
in
the
open
streets
,
and
publickly
to
serve
him
without
fear
or
shame
!
May
not
a
man
conjecture
by
their
Education
,
what
trade
they
are
intended
for
?
They
that
serve
an
apprenticeship
to
a
trade
,
are
sure
intended
to
live
upon
it
.
One
would
think
by
the
talk
and
the
songs
of
many
of
our
children
in
the
streets
,
that
the
parents
had
bound
them
apprentices
to
a
brothelhouse
,
and
intended
that
their
trade
should
be
fornication
,
whoredom
,
and
all
uncleanness
!
why
else
do
they
learn
the
art
of
talking
of
it
,
but
in
order
to
the
art
of
practising
it
?
Sure
I
am
,
they
are
the
apprentices
of
Satan
:
&
a
doleful
case
it
is
to
think
on
;
that
as
the
Turks
do
take
the
children
of
Christians
,
and
breed
them
up
to
be
their
Army
of
Janizaries
,
to
fight
against
Christians
as
their
stoutest
Souldiers
,
when
they
come
to
age
;
so
the
Devil
and
their
own
parents
do
take
the
children
that
in
baptism
were
dedicatedonce●o
Christ
,
&
listed
under
his
command
,
and
they
teach
men
to
fight
against
Christ
,
by
cursing
,
and
railing
,
and
swearing
,
and
mocking
at
Godliness
,
and
by
baudy
songs
and
ribbaldry
.
Christ
telleth
us
that
out
of
the
abundance
of
the
heart
the
mouth
speaketh
;
and
therefore
they
cannot
in
reason
blame
us
,
if
we
judge
of
their
hearts
by
their
tongues
:
for
though
the
tongue
be
too
often
better
than
the
heart
,
it
is
seldom
worse
.
And
surely
if
many
of
our
wretched
neighbours
may
be
judged
of
by
this
rule
of
Christ
,
we
must
needs
conclude
that
they
have
lustful
,
filthy
adulterous
hearts
?
what
else
can
we
think
of
them
when
their
discourse
and
songs
are
filthy
,
but
that
their
hearts
are
filthy
?
Christ
hath
warranted
us
to
conclude
,
that
rotten
speeches
come
from
the
abundance
of
a
rotten
heart
.
Young
people
,
I
beseech
you
regard
your
credit
,
if
you
regard
not
your
salvation
.
Will
you
openly
proclaim
in
the
ears
of
the
world
that
you
are
trained
souldiers
of
the
Devil
,
learning
to
be
whores
and
whoremongers
,
or
that
you
have
lust
and
whoredom
in
your
hearts
?
Is
it
your
meaning
to
tell
this
to
all
the
town
?
what
doth
it
in
your
mouths
,
if
it
be
not
in
your
hearts
?
will
you
not
judge
by
a
mans
language
what
Country
man
he
is
?
If
he
speak
W●lch
,
you
'l
think
he
is
a
Welsh
man
:
If
Irish
,
you
'l
think
he
is
an
Irish
man
;
if
English
,
you
'l
conjecture
he
is
an
Englishman
:
And
if
you
speak
the
language
of
harlots
and
brothel-houses
,
what
can
we
think
but
that
you
are
such
your selves
,
or
at
least
are
learning
to
be
such
?
For
●●ame
do
not
so
disgrace
your
parents
that
breed
you
up
,
&
the
houses
that
you
live
in
;
what
may
folks
think
and
say
,
when
they
hear
you
talk
filthily
,
and
singing
filthy
songs
,
will
they
not
think
that
you
have
Adulterers
or
filthy
persons
to
your
parents
,
that
teach
or
suffer
you
to
learn
such
things
?
and
that
they
are
bringing
you
up
for
their
own
profession
?
will
they
not
think
that
you
live
in
whorehouses
,
and
not
in
Christian
families
?
Do
not
for
shame
proclaim
this
suspicion
of
your
parents
,
or
the
families
you
dwell
in
,
in
the
hearing
of
the
world
,
unless
you
think
it
an
honour
to
be
harlots
.
It
would
make
the
ears
of
a
modest
person
to
glow
on
his
head
,
to
hear
the
ribbaldry
that
is
ordinary
in
some
prophane
families
;
especially
in
many
Inns
and
Alehouses
,
where
the
quality
of
the
company
&
the
nature
of
the
employment
is
such
from
whence
no
better
can
be
expected
.
Let
all
that
would
be
accounted
Christians
,
deny
and
abhor
this
part
of
sensuality
in
themselves
and
theirs
.
Again
consider
the
command
of
God
[
But
fornication
,
&
all
uncleanness
,
or
Covetousness
,
let
it
not
once
be
named
amongst
you
,
as
becometh
Saints
:
neither
filthiness
,
nor
foolish
talking
,
nor
jesting
,
which
are
not
convenient
;
but
rather
giving
of
thanks
:
Eph.
5.
3
,
4.
&
4.
29
,
30.
[
Let
no
corrupt
communication
proceed
out
of
your
mouth
,
but
that
which
is
good
to
the
use
of
edifying
,
that
it
may
minister
grace
unto
the
hearers
;
und
grieve
not
the
holy
spirit
of
God
.
]
Mark
here
,
how
such
filthy
speech
is
called
[
Corrupt
]
Communication
,
or
rotten
;
like
Carrion
in
a
ditch
,
which
should
cause
all
that
pass
by
to
stop
their
noses
.
And
yet
this
is
our
peoples
sport
:
what
say
these
wretches
,
may
we
not
jest
and
be
merry
,
when
we
mean
no
harm
,
without
all
this
ado
?
Have
you
no
honester
mirth
than
this
?
nor
no
more
cleanly
jests
than
these
?
will
you
feed
upon
that
which
is
Carrion
or
corrupt
,
and
make
it
your
Junkets
to
delight
your
palate
?
will
you
make
merry
with
that
which
God
condemneth
,
and
threatneth
to
shut
you
out
of
his
Kingdom
for
,
and
makes
the
mark
of
the
unsanctified
,
and
chargeth
you
not
once
to
name
it
,
that
is
not
without
distaste
and
rebuke
?
Have
you
nothing
but
filthiness
,
and
the
service
of
the
Devil
,
and
the
wrath
of
God
to
play
with
,
and
to
make
merry
with
?
Prov.
10.
23.
[
It
is
a
sport
to
a
fool
to
do
mischief
]
I
may
well
say
of
this
,
as
Solomon
of
another
sin
,
Prov.
26.
18
,
19.
[
As
a
mad-man
that
casteth
firebrands
,
arrows
and
death
,
so
is
the
man
that
deceiveth
his
neighbour
,
and
saith
,
Am
not
I
in
sport
?
]
It
's
mad
sporting
with
sin
,
especially
to
choose
it
purposely
for
a
recreation
;
and
specially
such
an
odious
sin
as
this
that
infecteth
others
,
and
banisheth
all
gracious
edifying
conference
,
and
increaseth
the
corruption
of
the
mind
,
and
prepareth
people
to
actual
whoredom
,
self-pollution
,
and
abominable
uncleanness
:
for
thoughts
and
words
are
but
preparatives
to
deeds
.
CHAP.
XXI
.
Idle
and
worldly
talk
to
be
denied
.
4.
ANother
part
of
sensuality
to
be
denied
,
is
,
Idle
and
worldly
talk
,
which
most
men
make
their
daily
recreation
.
It
is
not
to
be
made
light
of
that
Christ
himself
hath
told
you
,
that
for
every
idle
word
men
shall
give
account
in
the
day
of
Judgment
,
Matth.
12.
36
,
37.
such
an
account
as
that
they
shall
be
charged
on
you
as
sins
;
and
if
they
be
not
repented
of
,
and
pardoned
through
the
blood
of
Christ
,
they
will
be
your
condemnation
as
well
as
greater
sins
.
By
idle
words
is
meant
,
not
only
all
wicked
,
&
all
lying
words
,
which
are
vain
in
a
high
degree
and
worse
;
but
also
useless
unprofitable
speeches
that
tend
not
to
any
good
,
and
which
you
have
no
call
to
speak
,
Tit.
3.
9.
And
that
which
the
Apostle
calls
[
foolish
talking
]
Eph.
5.
4.
When
that
Christian
wisdom
is
left
out
that
should
guide
and
season
our
speech
,
and
direct
it
to
some
good
end
:
especially
when
by
vain
jesting
men
will
make
fools
of
themselves
to
please
others
:
or
when
they
lay
by
Christian
gravity
,
and
by
jesting
affect
to
become
ridiculous
,
Eph.
5.
4.
much
more
when
men
jest
with
holy
things
,
and
speak
unreverently
,
contemptuously
or
scornfully
of
the
matters
of
God
,
which
is
impiety
in
an
high
degree
:
The
same
may
be
said
of
proud
boasting
words
,
and
of
multitude
of
words
,
even
when
the
matter
is
good
,
but
the
multitude
of
words
unseasonable
and
unprofitable
;
as
also
of
rash
unconsidered
words
,
that
tend
to
stir
up
strife
and
passion
:
as
also
censuring
,
back-biting
,
reproach
,
flattery
,
dissembling
,
and
many
the
like
:
but
the
thing
that
I
principally
speak
of
now
,
is
the
pleasing
of
a
mans
self
by
a
course
of
idle
unprofitable
talk
.
And
alas
how
common
is
this
sin
!
Not
only
the
fooli●●
multitude
are
guilty
of
it
,
but
persons
of
judgment
,
and
gravity
,
and
reputation
.
How
many
may
you
come
in
company
with
,
before
you
shall
have
any
edifying
Communication
,
that
tends
to
minister
grace
to
the
hearers
?
vanity
is
become
the
common
breath
of
the
greatest
part
.
What
the
better
can
any
man
be
for
their
discourse
,
unless
by
taking
warning
by
them
,
to
avoid
the
vanity
which
we
hear
them
guilty
of
?
Even
antient
persons
with
whom
the
words
of
wisdom
should
be
found
,
(
Job
12.
12.
)
and
who
should
be
examples
unto
youth
,
are
yet
given
up
to
idle
talk
;
and
an
old
story
is
more
savoury
with
them
than
heavenly
discourse
:
even
Parents
and
Masters
that
should
be
examples
to
their
families
,
will
in
their
hearing
multiply
idle
words
,
as
if
they
would
teach
them
to
be
vain
as
they
are
;
when
alas
,
the
souls
of
those
about
them
have
need
of
other
manner
of
discourse
;
and
it
's
another
task
that
God
hath
set
them
,
Deut.
6.
6
,
7
,
8.
&
11.
18
,
19.
Whence
is
it
that
Children
learn
a
course
of
idle
fooli●h
talking
,
more
than
of
their
own
parents
?
For
one
word
of
God
,
and
the
Doctrine
of
the
Gospel
,
and
the
matters
of
salvation
,
that
their
families
hear
from
most
of
them
,
they
hear
an
hundred
,
yea
a
thousand
of
the
world
and
of
unprofitable
things
.
Had
God
but
the
Tithe
of
their
words
,
we
should
account
them
very
pious
.
And
they
that
cannot
spare
him
the
tithe
of
their
words
,
I
doubt
do
not
allow
him
the
Tithe
of
their
affections
,
and
would
not
allow
him
the
tithe
of
their
increase
,
if
they
could
tell
how
to
keep
it
.
Not
but
that
with
some
persons
,
that
are
called
to
much
worldly
business
,
more
than
ten
parts
of
their
daily
speeches
may
●●wfully
be
about
the
creatures
▪
But
then
even
those
with
godly
men
are
ultimately
for
God
,
and
so
are
sanctified
,
and
not
unprofitable
:
and
also
they
are
glad
to
redeem
what
time
they
can
for
speeches
of
an
higher
and
more
excellent
subject
.
And
the
commonness
of
this
sin
of
idle
talk
,
yea
with
many
that
we
hope
are
godly
,
doth
make
me
think
that
it's
thought
to
be
a
smaller
matter
than
it
is
;
and
I
doubt
this
conceit
is
it
that
makes
it
to
be
so
common
.
And
therefore
I
shall
here
give
you
some
of
the
aggravations
of
this
sin
,
that
you
may
hereafter
judge
of
it
as
it
is
,
and
not
be
encouraged
in
it
by
false
apprehensions
.
A
custom
of
vain
words
,
is
a
sign
of
a
vain
and
empty
mind
:
were
the
heart
but
full
of
better
things
,
the
tongue
would
be
employed
in
better
speeches
.
Either
the
head
,
or
heart
,
or
both
is
empty
and
vain
,
in
that
measure
as
the
tongue
is
vain
,
Eccles.
5.
3.
[
A
dream
cometh
through
the
multitude
of
business
,
and
a
fools
voice
is
known
by
multitude
of
words
]
Eccles.
10.
12.
[
The
words
of
a
wise
mans
mouth
are
gracious
;
but
the
lips
of
a
fool
will
swallow
up
himself
]
Eccles.
10.
14.
[
A
fool
is
full
of
words
]
And
therefore
Solomon
opposeth
the
tongue
of
the
just
and
the
heart
of
the
wicked
,
Prov.
10.
20.
[
The
tongue
of
the
just
is
as
choice
silver
:
the
heart
of
the
wickd
is
little
worth
]
See
Pro.
17.
27
,
28.
Psal.
37.
30
,
31.
[
The
mouth
of
the
righteous
speaketh
wisdom
,
and
his
tongue
talketh
of
judgement
]
and
whence
is
this
[
The
Law
of
his
God
is
in
his
heart
:
none
of
his
steps
shall
slide
.
]
It
is
a
sign
that
a
man
hath
little
feeling
of
the
greatness
of
his
own
sin
,
of
the
greatness
of
Gods
Love
in
Christ
,
of
the
greatness
of
the
joy
that
is
set
before
him
,
of
the
greatness
of
duty
that
lyeth
on
him
,
when
he
can
spend
so
much
of
his
time
in
talking
of
meer
vanity
.
You
cannot
get
a
dying
man
,
or
a
man
that
's
taken
up
with
any
great
important
business
,
to
jest
and
prate
with
you
of
idle
matters
.
It
's
only
alienated
idle
minds
that
can
give
way
to
a
course
of
idle
words
:
nay
it
is
a
sign
that
Conscience
is
not
so
tender
as
it
ought
to
be
,
when
men
can
knowingly
go
on
in
a
course
of
sin
:
Doth
not
Conscience
ask
you
what
you
are
doing
,
and
whether
this
discourse
do
tend
to
edification
,
and
the
cherishing
of
grace
?
What
Consciences
have
you
that
look
no
better
after
your
tongues
,
but
will
let
them
wander
so
long
after
vanity
,
before
they
call
them
to
account
?
Do
you
remember
Gods
presence
,
and
withall
his
holiness
and
jealousie
?
Can
you
talk
so
idly
and
God
stand
by
,
and
hear
every
word
,
and
put
down
all
?
How
can
you
be
so
contemptuously
fearless
of
his
presence
?
2.
The
tongue
of
man
is
a
noble
member
,
called
our
glory
,
Psal.
30.
12.
&
57.
8.
given
us
for
the
Praise
of
our
great
Creator
,
and
for
other
high
and
noble
ends
.
And
should
it
be
abased
and
abused
to
idleness
and
vanity
?
You
will
not
take
the
cloaths
that
adorn
your
bodies
to
cloath
a
Maukin
,
or
sweep
the
Oven
,
or
wipe
your
dishes
with
:
and
why
should
you
use
your
tongues
to
filth
or
base
unprofitable
things
,
that
are
given
you
for
the
noblest
uses
in
the
world
,
even
the
honour
of
God
,
the
edifying
of
your
brethren
,
the
reproof
of
sin
,
and
your
own
salvation
?
3.
Consider
,
what
abundance
of
great
and
needful
employment
you
have
for
your
tongues
,
and
then
tell
me
,
whether
you
should
spare
them
to
idleness
and
vanity
?
O
what
work
hath
that
little
member
to
perform
!
what
matters
have
you
to
mind
and
talk
of
?
what
transcendent
subjects
?
what
matter
of
highest
excellency
,
and
greatest
necessity
?
you
have
a
life
of
sin
to
look
back
upon
and
lament
:
you
have
many
a
sin
to
confess
to
others
:
you
need
much
help
against
temptations
,
and
for
the
strengthning
and
exercise
of
your
graces
:
what
need
to
make
sure
of
your
title
to
salvation
?
and
to
prepare
for
death
,
and
to
get
ready
the
graces
that
you
must
use
in
you
last
necessities
?
and
yet
have
you
words
to
spare
for
vanity
?
What
abundance
of
poor
souls
about
you
are
ignorant
,
hard-hearted
,
sensual
,
covetous
,
empty
of
grace
,
in
a
state
of
death
,
and
need
all
that
ever
you
can
do
for
their
recovery
,
and
all
too
little
:
and
yet
can
you
find
in
your
heart
to
talk
with
them
of
vain
unprofitable
things
?
Alas
Sirs
,
most
of
the
persons
about
you
are
within
a
step
of
death
,
and
going
to
the
bar
of
God
,
and
want
nothing
but
one
stroak
of
death
to
make
them
past
help
,
and
send
them
to
damnation
:
And
can
you
find
in
your
hearts
to
talk
idly
with
such
men
?
O
cruel
unmerciful
people
,
that
regard
no
more
your
neighbours
miseries
!
If
you
came
to
them
at
the
point
of
death
,
or
if
their
houses
were
on
fire
,
would
you
sit
down
and
tell
them
an
old
tale
,
or
talk
of
the
weather
,
or
this
trifle
,
or
that
?
what
an
absurdity
would
this
be
,
and
insensibility
of
your
brethrens
case
?
And
will
you
do
so
in
a
case
ten
thousand
fold
greater
?
Can
you
find
in
your
heart
to
stand
jesting
&
prating
with
a
poor
unregenerate
man
that
is
within
a
step
of
Hell
?
Have
you
not
more
need
to
call
to
him
to
look
about
him
in
time
,
and
to
remember
eternity
,
and
to
turn
and
live
?
If
you
see
but
the
nakedness
of
the
poor
,
or
the
sores
of
a
Cripple
,
it
should
move
you
to
compassion
:
And
will
not
mens
ignorance
and
ungodliness
move
you
?
Their
miseries
cry
aloud
to
you
for
pity
,
though
themselves
are
silent
,
[
O
help
to
save
us
from
sin
and
hell
,
as
you
have
the
hearts
of
men
]
and
yet
will
you
stop
your
ears
,
and
fall
a
prating
and
jesting
with
them
?
you
rob
them
of
the
means
that
God
hath
commanded
you
to
use
for
their
recovery
.
God
hath
commanded
,
that
[
the
word
of
Christ
dwell
in
you
richly
in
all
wisdom
,
teaching
and
admonishing
one
another
—
Col.
3.
16.
yea
that
you
daily
exhort
one
another
while
it
is
called
to
day
,
lest
any
be
hardened
through
the
deceitfulness
of
sin
,
Heb.
3.
13.
Nay
you
have
the
great
mysteries
of
the
Gospel
to
discourse
of
with
the
Godly
;
the
glorious
things
of
everlasting
life
to
make
mention
of
to
one
another
,
yea
you
have
the
high
praises
of
God
to
advance
in
the
world
,
and
all
his
blessed
attributes
to
magnifie
,
and
all
his
glorious
works
to
praise
,
&
all
the
experiences
of
your
own
souls
to
lay
open
,
&
his
many
&
great
mercies
towards
you
to
admire
and
thankfully
contess
.
And
yet
have
you
leasure
for
idle
talk
?
For
number
of
objects
,
you
have
God
and
all
his
works
in
heaven
and
earth
(
that
are
revealed
)
to
talk
of
;
you
have
all
his
providences
,
all
his
judgments
▪
all
his
mercies
,
and
all
his
word
:
And
is
not
this
field
large
enough
for
your
tongue
to
walk
in
,
but
you
must
seek
out
more
work
in
vanity
it self
?
For
Greatness
,
you
have
the
greatest
things
in
all
the
world
to
mind
and
talk
of
:
For
necessity
,
you
have
the
matters
of
your
own
and
other
mens
salvation
to
discourse
of
:
For
excellency
,
you
have
God
and
his
Image
,
and
works
,
and
ways
,
and
heaven
it self
to
talk
of
:
For
delightfulness
,
you
have
the
sweetest
objects
in
the
world
,
even
goodness
it self
,
salvation
,
&
the
way
to
it
,
to
be
the
matter
of
your
discourse
.
And
lest
one
thing
should
weary
you
,
you
have
a
world
of
variety
to
employ
your
speeches
on
;
even
God
,
and
all
his
works
,
and
word
,
and
ways
before-mentioned
.
And
is
it
not
a
shame
to
talk
of
vanity
,
yea
to
go
seek
for
recreation
in
vanity
,
while
all
these
stand
by
,
and
offer
themselves
to
the
subjects
of
your
wise
,
and
fruitful
,
and
delightfullest
discourse
:
Consider
whether
this
be
wise
or
equal
dealing
.
4.
Moreover
a
course
of
idle
talk
,
is
a
thief
that
robs
us
of
our
precious
time
.
And
he
that
knows
what
God
is
,
or
what
duty
is
,
or
what
his
soul
is
,
or
what
everlasting
joy
or
torment
is
,
will
know
that
time
is
a
commodity
of
greater
worth
than
so
contemptuously
to
be
cast
away
for
nothing
.
O
remember
when
thou
art
next
in
idle
talk
,
Did
God
make
thee
for
this
?
doth
he
continue
thee
among
the
living
,
and
keep
thee
out
of
hell
,
and
yet
prolongeth
thy
days
,
that
thou
shouldest
waste
thy
time
in
idleness
and
vanity
?
Hast
thou
so
many
sins
to
mortifie
,
and
so
many
other
works
to
do
,
which
heaven
or
hell
lyeth
on
,
and
so
short
and
uncertain
a
time
to
do
them
in
,
and
yet
hast
thou
leasure
for
idle
talk
?
5.
Moreover
,
this
sin
is
so
much
the
greater
,
because
it
is
not
a
rare
or
seldom
sin
,
but
frequently
committed
and
continued
in
.
It
is
not
like
the
sin
of
David
or
Noah
,
that
though
greater
,
yet
was
but
once
committed
:
But
this
is
made
great
by
the
number
and
continuance
.
How
many
thousand
idle
words
have
you
been
guilty
of
in
your
time
?
6.
And
it
is
a
sin
that
tendeth
to
greater
sins
.
For
idle
words
are
the
ordinary
passage
to
backbiting
,
railing
,
lying
,
and
contentious
words
,
[
Prov.
10.
19.
In
the
multitude
of
words
there
wanteth
not
sin
,
but
he
that
refraineth
his
lips
is
wise
]
Thus
a
fools
lips
enter
into
contention
,
Prov.
18.
6.
[
His
mouth
is
his
destruction
,
and
his
lips
are
the
snare
of
his
soul
]
Eccles.
5.
7.
[
In
the
multitude
of
dreams
,
and
many
words
,
are
divers
vanities
:
but
fear
thou
God
]
Eccles.
10.
12
,
13.
[
The
Lips
of
a
fool
will
swallow
up
himself
;
the
beginning
of
the
words
of
his
mouth
is
foolishness
,
and
the
end
of
his
talk
is
madness
]
Idleness
is
the
beginning
,
but
worse
than
Ideness
is
the
end
.
7.
It
is
a
sin
that
habituateth
the
speaker
and
hearers
both
to
vanity
:
use
makes
us
disposed
to
that
which
we
use
.
It
will
grow
strange
to
you
to
speak
of
better
things
when
you
are
used
to
vanity
.
And
the
use
of
hearing
you
,
is
an
exceeding
wrong
to
the
souls
of
the
hearers
.
And
a
small
matter
confirmeth
such
bad
hearts
as
the
most
have
,
in
the
vanity
that
they
are
in
.
You
cast
water
on
their
graces
and
your
own
,
if
there
were
any
.
If
any
of
them
had
better
thoughts
,
your
idle
talk
doth
drown
and
divert
them
.
8.
And
it
is
a
sin
that
hindreth
abundance
of
Edification
that
holy
conference
might
bring
.
It
's
a
precious
thriving
course
for
Christians
to
be
communicating
experiences
,
and
declaring
the
excellencies
and
loving-kindness
of
God
,
and
exciting
one
another
:
and
this
you
lay
by
and
turn
to
vanity
.
Nay
perhaps
some
other
that
is
in
the
company
may
be
purposed
to
set
upon
such
profitable
discourse
,
and
your
idle
talk
doth
hinder
them
,
and
suppress
the
exercise
of
Gods
graces
for
your
good
.
At
least
there
may
be
much
precious
matter
in
them
,
that
wants
but
vent
,
&
if
you
would
but
begin
,
it
may
be
poured
forth
as
precious
ointment
.
Many
wise
and
able
men
are
too
backward
in
beginning
edifying
discourse
,
that
yet
are
exceeding
fruitful
when
you
have
once
set
them
a
work
.
And
idle
talk
is
the
hinderer
of
this
.
9.
And
it
is
a
very
fruitless
sin
.
You
offend
God
for
nothing
.
What
get
you
by
an
hours
idle
talk
?
or
what
have
you
to
tempt
you
to
it
?
10.
And
it
is
a
wilful
sin
,
and
usually
accompanied
with
much
Impenitency
,
which
makes
it
much
the
greater
.
Men
use
not
to
lament
it
,
and
call
themselves
to
account
for
it
,
and
say
,
what
have
I
done
?
but
go
on
in
it
as
if
it
were
no
sin
.
And
now
you
see
the
greatness
of
the
sin
,
I
beseech
you
make
more
conscience
of
it
than
you
have
done
.
And
that
you
may
avoid
it
,
observe
these
brief
Directions
.
Direct
.
1.
Labour
for
understanding
in
the
matters
of
God
:
for
that
's
it
that
must
furnish
the
tongue
,
and
prevent
vanity
,
Prov.
11.
12.
&
10.
19.
A
foolish
head
will
have
a
foolish
tongue
Dir.
2.
Get
a
deep
impression
and
lively
sense
of
the
matters
of
God
upon
the
heart
.
For
a
man
never
talks
heartily
,
that
talks
not
from
the
Heart
.
He
that
is
full
of
the
Love
of
God
,
possessed
of
the
Spirit
of
Christ
,
taken
up
with
the
riches
of
grace
and
of
glory
,
will
scarce
want
matter
to
talk
of
,
nor
an
holy
disposition
to
set
him
a
work
:
For
the
Word
of
God
will
be
as
a
fire
in
his
heart
;
he
will
be
weary
with
forbearing
,
till
the
flames
burst
out
,
Psal.
119.
11.
&
40.
8.
&
57.
7.
&
119.
111.
&
39.
3.
Jer.
20.
9.
The
hearty
experienced
Christian
is
usually
the
fruitful
Christian
in
word
and
deed
.
Dir.
3.
Preserve
a
tender
conscience
,
that
may
check
you
when
you
begin
to
turn
to
vanity
.
The
fear
of
God
is
the
souls
preserver
,
Psal.
19.
9.
Prov.
16.
6.
&
23.
17.
Dir.
4.
Walk
as
before
the
Lord
:
Live
,
and
think
,
and
speak
as
in
his
presence
.
If
the
presence
of
an
Angel
would
call
you
off
from
idle
words
,
what
then
should
the
presence
of
God
himself
do
!
Dare
you
run
on
in
idle
foolish
prating
when
you
remember
that
he
heareth
you
?
Dir.
5.
Keep
out
of
the
company
of
idle
talkers
,
lest
they
entangle
you
in
the
sin
:
unless
when
you
have
a
call
to
be
among
them
,
Prov.
13.
20.
We
are
apt
to
let
our
discourse
run
with
the
stream
.
Direct
.
6.
When
you
are
with
the
ungodly
,
maintain
in
you
a
believing
compassion
to
their
souls
;
And
then
the
sense
of
their
condition
will
heal
your
discourse
.
Dir.
7.
Provide
matter
of
holy
discourse
of
purpose
beforehand
.
As
you
will
not
travel
without
money
in
your
purses
to
defray
your
charges
;
so
you
should
not
go
into
company
without
a
provision
of
such
matter
as
may
be
profitable
for
the
company
that
you
may
be
cast
upon
.
Study
and
contrive
how
to
suit
your
speeches
to
the
Edification
of
others
,
or
else
to
draw
good
from
others
,
even
as
Ministers
study
for
their
Sermons
Dir.
8.
Speak
not
till
you
have
considered
what
is
like
to
be
the
effect
of
it
,
and
weighed
the
quality
of
the
person
,
and
other
circumstances
to
that
end
.
Do
not
speak
first
,
and
consider
after
,
but
first
think
,
and
then
speak
.
Dir.
9.
Be
still
sensible
of
the
worth
of
time
and
opportunity
,
and
then
you
will
be
as
loth
to
cast
it
away
on
idle
talk
,
as
a
good
husband
will
be
to
cast
away
his
money
for
nothing
.
Dir.
10.
Keep
up
a
sense
of
your
own
necessity
,
which
may
provoke
you
to
be
better
husbands
of
your
tongues
and
time
:
and
engage
those
you
converse
with
,
to
mind
you
of
your
idle
talk
,
and
take
you
off
it
as
soon
as
you
begin
.
Dir.
11.
See
that
your
heart
,
and
tongue
,
and
all
be
Absolutely
devoted
to
God
;
and
then
you
will
question
any
by-expense
of
words
:
and
[
Whatsoever
you
do
in
word
or
deed
,
you
will
do
all
in
the
name
of
Christ
,
and
to
the
glory
and
praise
of
God
]
Col.
3.
17.
1
Cor.
10.
31.
Dir.
12.
Be
Resolute
for
God
,
and
be
not
ashamed
to
own
him
and
his
cause
.
A
sinful
bashfulness
hinders
much
good
.
Observe
these
Directions
for
this
part
of
self-denial
▪
CHAP.
XXII
.
False
Stories
,
Romances
,
and
other
tempting
Books
.
5.
ANother
point
of
sensuality
to
be
denied
,
is
,
The
reading
or
hearing
of
false
and
tempting
Books
,
and
those
that
▪
only
tend
to
please
an
idle
fancy
,
and
not
to
edifie
.
Such
as
are
Romances
,
and
other
feigned
histories
of
that
nature
,
with
Books
of
tales
,
and
jests
,
and
foolish
complements
,
with
which
the
world
so
much
aboundeth
,
that
there
's
few
but
may
have
admittance
to
this
Library
of
the
Devil
.
Abundance
of
old
feigned
Stories
,
and
new
Romances
are
in
the
hands
,
especially
of
Children
,
and
idle
Gentlemen
,
&
filthy
lustful
Gallants
,
or
●…ty
persons
that
savour
not
greater
matters
,
but
have
spirits
sutable
to
such
gawds
as
these
.
But
if
they
were
only
toyes
,
I
should
say
the
less
;
but
having
seen
by
long
observation
the
mischief
of
them
,
I
desire
you
to
note
it
in
these
few
particulars
.
1.
They
ensnare
us
in
a
world
of
guilt
,
by
drawing
us
to
the
neglect
of
those
many
,
those
great
and
necessary
things
that
all
of
us
have
to
mind
and
study
.
O
for
a
man
or
woman
,
that
is
under
a
load
of
sin
,
unassured
of
pardon
and
salvation
,
that
is
near
to
death
,
and
unready
to
die
,
to
be
seen
with
a
story
or
Romance
in
their
hand
!
what
a
gross
incongruity
is
this
?
It
's
fitter
the
Book
of
God
should
be
in
your
hand
:
It
's
that
which
you
must
live
by
and
be
judged
by
.
There
's
much
that
you
are
yet
ignorant
of
,
which
you
have
more
need
to
be
acquainted
with
than
Fables
.
Are
you
not
ignorant
of
an
hundred
truths
that
you
should
know
,
that
God
hath
revealed
to
further
your
salvation
:
and
can
you
lay
them
all
by
to
read
Romances
?
Are
you
travelling
towards
another
world
with
a
Play-book
in
your
hand
?
O
that
you
did
but
know
what
greater
matters
you
have
to
mind
and
to
to
do
?
Do
all
that
you
have
to
do
first
,
that
's
of
a
thousand
times
more
worth
,
and
weight
,
and
need
;
and
then
come
to
me
,
and
I
will
answer
your
Objections
,
What
harm
is
it
to
read
a
Play-book
?
First
,
Quench
the
fire
of
sin
and
wrath
that
is
kindled
in
your
souls
;
and
see
that
you
understand
the
Laws
of
God
,
and
read
over
those
profitable
Treatises
of
Divines
,
that
the
world
aboundeth
with
,
and
your
souls
more
need
,
and
then
tell
me
,
what
mind
or
time
you
have
for
Fables
.
2.
Moreover
it
dangerously
bewitcheth
and
corrupteth
the
minds
of
young
and
empty
people
,
to
read
these
books
.
Nature
doth
so
close
with
them
,
and
delight
in
them
,
that
they
presently
breed
an
inordinacy
of
affection
,
and
steal
away
the
heart
from
God
,
and
his
holy
Word
,
and
ways
.
It
cannot
be
that
the
Love
and
delights
of
the
heart
can
be
let
out
on
such
trash
as
these
,
and
not
be
taken
off
from
God
and
the
most
needful
things
.
That
is
the
most
dangerous
thing
to
the
soul
,
that
works
it self
deepest
into
the
affections
,
and
is
most
delighted
in
instead
of
God
.
And
therefore
I
may
well
conclude
that
Play-books
,
and
History-Fables
and
Romances
,
and
such
like
,
are
the
very
poyson
of
youth
,
the
prevention
of
grace
,
the
fuel
of
wantonness
and
lust
,
and
the
food
and
work
of
empty
,
vicious
,
graceless
persons
;
and
it
's
great
pity
that
they
be
not
banished
out
of
the
Common-wealth
.
3.
Moreover
they
rob
men
of
much
precious
time
,
in
which
much
better
work
might
be
done
:
much
precious
knowledge
might
be
got
while
they
are
exercised
in
these
Fables
.
Those
hours
must
be
answered
for
:
And
there
▪
is
not
the
worst
of
you
but
then
had
rather
be
able
to
say
,
[
I
spent
those
days
and
hours
in
prayer
,
and
meditating
on
the
life
to
come
,
and
reading
the
Law
and
Gospel
of
Christ
,
and
the
Books
which
his
Servants
wrote
for
my
instruction
]
than
to
say
,
[
I
spent
it
in
reading
Love-books
,
and
Tale-books
,
and
Play-books
]
All
these
considered
,
I
beseech
you
throw
away
these
pestilent
vanities
,
and
take
them
not
in
your
hands
,
nor
suffer
them
in
the
hands
of
your
children
,
or
in
your
houses
,
but
burn
them
as
you
would
do
a
conjuring-book
,
&
as
they
did
,
Acts
19.
19.
that
so
they
may
do
no
mischief
to
any
others
.
CHAP.
XXIII
.
Vain
Sports
and
Pastimes
to
be
denied
.
6.
ANother
part
of
fleshly
interest
to
be
denied
,
is
,
vain
sports
and
pastimes
,
and
all
unnecessary
Recreations
.
For
this
also
is
one
of
the
harlots
that
the
flesh
is
defiled
with
.
Recreations
are
lawful
and
useful
if
thus
qualified
.
1.
If
the
matter
of
them
be
not
forbidden
:
For
there
's
no
sporting
with
sin
.
2.
If
we
have
an
holy
Christian
end
in
them
,
that
is
,
to
fit
our
bodies
and
minds
for
the
service
of
God
:
and
do
not
do
it
principally
to
please
the
flesh
.
If
without
dissembling
our
hearts
can
say
,
I
would
not
meddle
with
this
recreation
,
If
I
thought
I
could
have
my
body
and
mind
as
●ell
strengthned
and
fitted
for
Gods
service
without
it
.
3.
If
we
use
not
recreations
without
need
,
as
to
the
said
End
;
nor
continue
them
longer
than
they
are
useful
to
that
End
;
and
so
do
not
cast
away
any
of
our
precious
time
on
them
in
vain
.
4.
If
they
be
not
uncivil
,
excessively
costly
,
cruel
,
or
accompanied
with
the
like
unlawful
accidents
.
5.
If
they
contain
not
more
probable
incentives
to
vice
than
to
vertue
:
as
to
Covetousness
,
Lust
,
Passion
,
Prophaneness
,
&c.
6.
If
they
are
not
like
to
be
more
hurtful
to
the
souls
of
others
that
joyn
with
us
,
than
profitable
to
us
.
7.
If
they
be
not
like
to
do
more
hurt
by
offending
any
that
are
weak
or
dislike
them
,
than
good
to
us
that
use
them
.
8.
If
they
be
used
seasonably
,
in
a
time
that
they
hinder
not
greater
duties
.
9.
If
we
do
it
not
in
company
unfit
for
us
to
joyn
with
.
10.
Especially
if
we
make
a
right
choice
of
Recreations
,
and
when
divers
are
before
us
,
we
take
the
best
;
that
which
is
least
offensive
,
least
expensive
of
time
and
cost
,
and
which
best
furthereth
the
health
of
our
bodies
,
with
the
smallest
inconvenience
.
These
Rules
being
observed
,
Recreations
are
as
lawful
as
sleep
,
or
food
,
or
Physick
.
But
,
alas
,
they
are
made
another
thing
by
the
sensual
,
ungodly
world
.
Sometime
they
must
sport
themselves
with
sin
it self
,
in
the
abuse
of
Gods
Name
,
and
Servants
,
and
Creatures
:
Tipling
and
prophane
Courses
are
some
mens
chiefest
recreations
:
And
though
the
Law
of
the
Land
forbid
most
of
their
sports
,
and
the
Law
of
God
commandeth
them
to
obey
all
the
Laws
of
men
that
are
not
against
the
Law
of
God
,
yet
this
is
a
matter
of
nothing
to
their
consciences
.
And
let
the
matter
be
never
so
lawful
,
they
make
all
impious
by
a
carnal
end
.
It
's
none
of
their
intention
to
strengthen
and
fit
themselves
for
the
service
of
God
,
and
an
holy
,
righteous
life
,
by
their
recreations
:
but
it
's
meerly
because
their
fancy
and
flesh
is
pleased
in
them
:
Even
as
the
Drunkard
,
Glutton
,
or
Whoremonger
,
that
have
no
higher
end
than
Pleasure
,
and
can
give
you
no
better
account
why
they
feed
their
lust
,
but
because
they
Love
it
,
and
it
's
their
delight
:
just
so
is
it
with
sportful
youths
and
gallants
.
How
few
of
many
thousands
can
you
come
to
that
are
at
Cards
,
Dice
,
or
Dancing
,
that
can
truly
say
,
they
would
not
do
any
of
this
but
for
God
,
and
to
fit
themselves
for
his
service
?
Did
you
ever
know
such
a
one
?
I
believe
in
some
better
kind
of
Recreations
you
may
know
some
such
;
but
scarce
in
these
.
Alas
this
sin
is
not
of
so
small
a
stature
as
too
many
impenitent
souls
imagine
.
It
's
one
of
the
crying
sins
of
the
Land
,
and
I
believe
one
that
brought
down
the
vengeance
of
the
late
war
upon
us
:
and
yet
it
is
not
half
cured
after
all
.
The
Gentry
of
England
that
should
have
been
educated
in
Learning
and
the
fear
of
God
,
and
been
the
examples
of
the
people
in
temperance
and
holiness
,
have
been
lamentably
brutified
and
drowned
in
this
(
with
other
parts
of
gross
)
sensuality
.
Instead
of
serious
Prayer
,
and
holy
Conference
,
and
instructing
of
their
Families
,
Cards
and
Dice
took
up
the
time
,
and
cursing
and
swearing
were
the
common
attendants
of
them
:
and
their
Childrenn
and
Servants
learned
of
them
,
and
took
the
same
course
.
They
bestowed
more
time
in
these
,
and
in
hunting
,
hawking
,
bowling
,
cocking
,
Stage-playes
,
and
such
like
,
than
they
did
in
the
serious
worshipping
of
God
;
yea
than
they
did
in
the
works
of
any
lawful
calling
:
For
indeed
they
lived
as
without
a
calling
,
doing
very
little
else
but
rise
,
&
dress
them
&
complement
those
about
them
,
and
drink
,
and
eat
,
and
so
to
their
sports
at
home
or
abroad
,
and
then
to
eating
and
drinking
again
,
and
so
to
their
vain
discourses
,
and
so
to
their
beds
again
:
and
this
was
the
ordinary
course
of
their
lives
:
They
sate
down
to
eat
and
drink
,
and
rose
up
to
play
,
Exod.
32.
6.
1
Cor.
10.
7.
In
the
sins
of
Sodom
did
they
live
,
Pride
,
fulness
of
bread
,
and
idleness
,
Ezek.
16.
49.
They
trod
the
steps
of
him
that
Christ
had
told
them
,
did
cry
in
vain
for
a
drop
of
water
to
cool
his
tongue
,
Luke
16.
19.
gallantly
clothed
,
and
fared
deliciously
every
day
(
or
sumptuously
.
)
Their
whole
life
almost
was
but
a
sacrifice
to
their
flesh
,
to
their
belly
,
their
fancies
and
their
lusts
:
Till
God
broke
in
upon
them
in
his
wrath
,
and
found
them
another
employment
,
and
shortned
their
store
,
and
diminished
their
full
estates
and
brought
them
into
contempt
and
trouble
;
and
yet
how
common
is
the
sin
to
this
day
?
Isa.
5.
11
,
12
,
13.
[
Wo
unto
them
that
rise
up
early
in
the
morning
that
they
may
follow
strong
drink
that
continue
till
night
,
till
wine
inflame
them
;
and
the
Harp
and
the
Viol
,
the
Tabret
and
Pipe
,
and
Wine
are
in
their
feasts
;
but
they
regard
not
the
work
of
the
Lord
,
nor
consider
the
operation
of
his
hands
:
therefore
my
people
are
gone
into
captivity
,
because
they
have
no
knowledge
,
and
their
honourable
men
are
famished
,
and
their
multitude
dried
up
with
thirst
:
therefore
Hell
hath
enlarged
her self
,
and
opened
her
mouth
without
measure
,
and
their
glory
,
and
their
multitude
,
and
their
pomp
,
and
he
that
rejoyceth
shall
descend
into
it
,
]
Amos
6.
1
,
4
,
5
,
6.
Woe
to
them
that
are
at
ease
in
Zion
,
—
that
stretch
themselves
on
their
Couches
,
and
eat
the
Lambs
out
of
the
flock
,
and
the
Calves
out
of
the
stall
,
that
chant
to
the
sound
of
the
Viol
,
and
invent
to
themselves
instruments
of
musick
—
that
drink
Wine
in
Bowls
,
and
anoint
themselves
with
the
chief
ointments
:
but
they
are
not
grieved
for
the
affliction
of
Joseph
.
]
The
precious
time
that
this
sort
of
men
lay
out
in
their
needless
sports
and
recreations
,
is
more
worth
than
all
their
estates
;
and
if
their
sin
had
no
other
aggravation
but
this
,
I
confess
I
should
take
it
for
a
far
greater
sin
than
any
that
thieves
are
usually
hang'd
for
at
the
Gallows
!
what
!
for
men
that
have
received
more
from
God
than
others
,
and
are
obliged
more
to
him
,
and
are
capable
of
doing
him
more
eminent
service
,
for
such
as
these
to
live
like
Epicures
!
and
when
they
are
hastening
to
an
endless
life
,
to
waste
the
most
yea
almost
all
this
precious
time
in
Flesh-pleasing
sensuality
!
I
think
it
is
one
of
the
greatest
sins
in
the
world
!
And
no
wonder
that
Christ
made
such
choice
of
such
an
one
as
these
,
to
acquaint
them
who
they
are
that
shall
be
damned
,
Luke
16.
And
if
Conversion
make
not
a
wonderful
change
on
them
,
they
must
look
undoubtedly
to
speed
as
he
;
and
to
have
the
same
account
of
the
cause
of
their
misery
[
Son
,
remember
that
thou
in
thy
life-time
receivedst
thy
good
things
,
and
likewise
Lazarus
evil
things
:
but
now
he
is
comforted
,
and
thou
art
tormented
]
Luke
16.
25.
Abundance
of
them
bestowed
more
upon
Hawks
and
Dogs
,
than
would
have
maintained
many
poor
families
:
And
play
for
large
summs
at
Cards
,
and
Dice
,
and
Cockings
,
and
Horse-races
.
Covetousness
,
&
Luxury
,
and
Passion
,
and
Swearing
,
and
Cursing
,
were
the
virtues
that
their
sports
did
exercise
:
and
others
must
be
their
companions
in
the
same
impieties
,
that
they
perish
not
alone
.
Unmerciful
and
oppressing
they
are
in
their
very
sports
,
treading
down
the
hedges
and
corn
of
poor
men
,
in
following
their
game
,
and
never
making
them
reparation
for
their
loss
,
but
raging
at
them
if
they
do
but
complain
.
No
fitter
company
for
them
,
than
the
most
impious
Swearers
,
and
ribbald
filthy
Speakers
,
and
the
like
:
who
was
offended
at
it
,
they
cared
not
;
but
made
it
an
additional
part
of
their
sport
,
to
cast
a
scorn
at
those
that
durst
not
and
would
not
be
as
bad
as
they
.
And
all
this
is
,
when
they
have
variety
of
civil
,
cheap
,
inoffensive
recreations
at
hand
,
which
might
better
have
fitted
a
Christians
end
.
And
the
youthful
part
of
the
vulgar
,
are
,
in
their
degree
,
of
the
same
spirit
with
those
Epicures
,
and
of
the
like
practice
,
as
far
as
their
estates
and
leisure
will
allow
them
:
Witness
the
eagerness
of
the
rabble
in
following
after
Wakes
,
&
May-games
,
Cock-fightings
,
Dancing
,
Dice
,
and
Cards
,
and
such
like
exercises
.
And
more
pleasure
they
have
in
these
than
in
Prayer
,
or
Gods
Praises
,
or
holy
Instructions
,
or
Conferences
.
As
much
as
the
most
sordid
Whoremonger
or
Drunkard
is
enslaved
in
his
proper
flesh-pleasing
sin
,
so
much
are
our
voluptuous
youth
and
others
addicted
to
gaming
,
sports
,
and
pastimes
,
and
enslaved
to
this
flesh-pleasing
sin
of
theirs
.
Ah
poor
people
!
Doth
time
run
on
so
fast
,
and
are
you
hasting
to
the
dreadful
bar
of
God
:
and
do
you
want
pastime
?
Is
your
work
so
great
,
and
your
time
so
short
and
utterly
uncertain
;
and
yet
must
you
hunt
about
for
pastime
?
Must
it
go
with
you
in
heaven
or
hell
for
ever
as
you
spend
this
hasty
inch
of
time
,
and
yet
have
you
days
or
hours
to
spare
for
needless
recreation
?
O
what
a
cursed
thing
is
sin
,
that
can
so
bereave
men
of
the
use
of
reason
,
in
that
one
thing
for
which
their
reason
was
given
them
!
Yea
we
can
scarce
convince
these
poor
deluded
souls
that
they
do
amiss
;
but
they
say
,
[
What
harm
is
there
in
cards
or
dice
,
or
hunting
,
or
bowling
,
or
such
like
rerceations
?
How
shall
we
live
without
recreation
?
Answ.
But
is
there
no
harm
in
needless
flesh-pleasing
,
and
in
the
loss
of
precious
time
,
to
men
that
are
ready
to
step
into
eternity
?
O
that
ever
men
should
make
such
a
question
!
Sppose
your
recreations
were
the
lawfullest
in
the
world
,
in
their
own
nature
?
Can
there
be
a
greater
villany
,
than
to
set
your
hearts
on
them
,
and
make
a
God
of
them
,
and
cast
away
pretious
hours
on
them
,
in
using
them
needlesly
?
Recreations
are
your
physick
,
or
your
sauce
;
&
therefore
must
not
become
your
food
,
nor
made
a
meal
of
They
are
only
as
whetting
to
the
mower
,
which
must
never
be
used
but
when
there
's
need
:
To
spend
half
the
day
in
needless
whetting
,
deserves
no
wages
.
O
did
you
know
but
what
your
work
,
and
time
,
and
what
's
before
you
,
you
would
be
better
husbands
;
and
then
you
might
so
contrive
your
business
,
as
to
lose
no
time
in
recreation
.
For
either
your
calling
puts
you
on
the
labour
of
the
mind
,
as
Students
,
or
of
the
body
,
as
labouring
men
.
If
study
be
your
calling
,
you
need
no
exercise
of
recreation
but
for
your
bodies
,
for
variety
of
studies
is
the
best
or
sufficient
for
the
mind
:
And
two
hours
walking
is
bodily
recreation
enough
in
a
day
,
for
almost
any
student
that
is
in
a
capacity
to
labour
:
And
if
you
be
labouring
men
,
or
your
calling
lie
in
bodily
motion
,
then
you
need
no
recreation
for
your
bodies
besides
your
Callings
,
but
only
for
your
mind
:
And
if
you
love
God
and
his
Word
,
what
better
Recreation
for
your
minds
can
you
devise
,
than
thinking
of
the
Love
of
God
in
Christ
,
and
meditating
on
the
Law
of
God
,
Psal.
1.
2.
and
calling
upon
him
,
and
rejoycing
in
his
praises
,
and
the
Communion
of
his
Saints
?
Is
not
a
day
in
his
Courts
,
better
than
a
thousand
any
where
else
?
The
Spirit
of
God
by
David
said
so
,
Psal.
84.
10.
But
alas
it
is
this
unmortified
flesh
,
and
tyrannizing
sensuality
that
blindeth
you
,
that
you
cannot
see
the
truth
:
or
else
all
this
would
be
as
plain
to
you
as
the
high
way
.
CHAP.
XXIV
.
Vain
Company
to
he
denied
.
7.
ANother
sensual
vice
to
be
denied
,
is
,
A
love
to
vain
ungodly
Company
.
This
is
a
sin
that
I
think
none
but
utterly
graceless
men
are
much
carried
away
with
.
For
the
Godly
are
all
taught
of
God
to
love
one
another
,
1
Thes.
4.
9.
and
to
delight
in
the
Saints
as
the
most
excellent
on
Earth
,
Psal.
16.
2
,
3.
and
to
take
pleasure
in
their
communion
:
and
to
look
on
the
ungodly
with
a
differencing
belief
,
as
fore-seeing
their
everlasting
misery
,
if
they
return
not
:
so
that
it
is
the
ungodly
that
I
have
now
to
speak
to
.
Some
fall
in
love
with
the
company
of
good
fellows
,
as
they
call
them
:
and
some
love
the
company
of
harlots
,
&
some
of
gamesters
;
and
most
of
merry
pleasant
companions
,
and
men
that
are
of
their
own
disposition
:
and
the
love
of
such
company
,
ticeth
them
to
the
frequent
committing
of
the
sin
.
They
would
not
go
to
gaming
but
for
company
:
They
would
not
go
to
the
Alehouse
but
for
company
:
and
when
they
are
there
,
perhaps
they
will
swear
,
and
drink
,
and
mock
at
godliness
for
company
.
But
are
you
willing
also
to
go
to
hell
for
company
?
Is
the
company
of
those
sinners
,
better
than
the
company
of
God
,
and
his
favour
?
were
it
not
better
to
be
that
while
with
him
in
prayer
,
or
about
his
work
?
If
you
love
a
tipling
fellow
better
than
God
,
speak
out
,
and
say
so
plainly
,
and
never
dissemble
any
more
,
nor
say
that
you
love
God
above
all
,
or
that
you
are
Christians
.
Have
you
more
delight
in
the
Company
of
them
that
would
entice
to
sin
,
than
in
the
Company
of
the
godly
that
would
draw
you
from
it
?
This
is
a
most
certain
mark
,
that
yet
you
are
the
children
of
the
Devil
,
and
in
a
state
of
damnation
.
It
is
not
possible
for
a
sanctified
child
of
God
to
do
so
.
See
the
description
of
the
man
that
shall
be
saved
in
Psal.
15.
vers.
4.
[
In
his
eyes
a
vile
person
is
contemned
,
but
he
honoureth
them
that
fear
the
Lord
]
Birds
of
a
feather
will
flock
together
.
The
company
which
you
love
,
shews
what
courses
you
love
,
and
what
you
are
.
You
delight
in
the
company
of
those
that
Christ
will
judge
as
his
enemies
:
and
how
then
will
he
judge
of
you
?
You
delight
most
in
the
company
of
those
notorious
fools
,
that
know
not
the
plainest
and
needfullest
things
in
all
the
world
:
that
know
not
that
God
is
better
than
the
world
,
and
holiness
than
sin
;
and
know
not
the
way
of
their
own
salvation
.
If
you
are
content
to
have
the
company
of
the
ungodly
for
ever
,
you
may
take
it
here
.
But
if
you
would
not
dwell
in
hell
with
them
,
do
not
go
on
in
sin
with
them
.
O
when
you
shall
see
those
very
men
arrested
by
death
,
and
haled
at
the
bar
of
God
,
and
cast
into
damnation
,
then
you
will
have
no
mind
of
their
company
?
Then
,
O
that
you
could
but
say
,
that
you
were
none
of
them
.
Like
a
man
that
is
enticed
by
thieves
to
joyn
with
them
:
but
when
the
hue
and
cry
overtakes
them
,
and
they
are
apprehended
,
how
glad
would
he
be
then
to
be
from
among
them
!
I
tell
you
sinners
,
if
grace
recover
you
,
you
shall
wish
in
the
sorrow
of
your
hearts
that
you
had
never
seen
the
faces
of
those
men
that
enticed
you
to
evil
:
but
if
grace
do
not
recover
you
,
you
shall
wish
ten
thousand
times
in
Hell
that
you
had
never
seen
their
faces
:
but
then
your
wishes
will
be
in
vain
.
In
the
name
of
God
bethink
your selves
,
whether
your
companions
can
bear
you
out
at
last
,
and
save
you
from
the
wrath
of
God
,
and
warrant
your
Salvation
?
Nay
whether
they
can
save
themselves
;
Alas
you
know
they
cannot
:
God
saith
,
If
you
live
after
the
flesh
,
ye
shall
die
,
Rom.
8.
13.
and
if
these
men
say
(
as
the
Devil
to
Eve
)
you
shall
not
die
,
are
they
able
think
you
to
make
it
good
?
What
can
they
overcome
the
God
of
heaven
?
O
Sirs
,
away
as
you
love
your
souls
,
from
such
mad
and
miserable
company
as
this
.
CHAP.
XXV
.
Pleasing
Accommodations
,
Buildings
,
Gardens
,
Horses
,
&c.
8.
ANother
sensual
delight
to
be
denied
,
is
,
Pleasing
accommodations
,
in
Buildings
,
Rooms
,
Walks
,
Gardens
,
Grounds
,
Cattle
,
and
such
like
.
It
's
lawful
to
be
thus
accommodated
,
and
lawful
to
desire
and
use
such
accommodations
,
with
such
cautions
as
I
gave
before
about
recreations
.
1.
If
you
do
not
with
Ahab
desire
to
be
accommodated
by
that
which
is
another
mans
,
coveting
your
neighbours
possessions
,
or
unlawfully
procuring
it
.
2.
If
you
be
not
at
too
much
cost
upon
such
things
,
expending
that
upon
them
that
should
be
laid
out
on
greater
and
better
things
.
3.
But
especially
,
if
you
desire
such
accommodations
for
right
ends
,
sincerely
referring
all
to
Gods
honour
,
and
desiring
them
not
principally
to
please
your
own
fancy
,
and
carnal
mind
,
but
for
the
enabling
you
the
better
and
more
chearfully
to
serve
God
.
Nothing
but
God
may
be
loved
for
it self
.
When
the
Pleasing
of
the
flesh
and
fancy
is
the
utmost
thing
we
look
at
in
any
of
our
desires
,
they
are
wicked
and
idolatrous
.
Our
houses
therefore
must
be
fitted
to
Necessary
uses
,
and
not
to
inordinate
delights
.
Our
Gardens
,
Orchards
,
Walks
,
and
such
like
must
be
first
suited
to
Necessity
,
and
then
to
so
much
Delight
as
is
useful
to
us
for
the
promoting
of
our
holiness
;
but
not
to
any
useless
tempting
Delight
.
But
worldlings
and
sensual
persons
will
not
be
tied
to
these
Christian
Rules
.
Alas
,
it
's
the
furthest
matter
from
their
minds
,
to
make
Heaven
the
End
of
all
their
earthly
possessions
and
accommodations
.
They
may
hypocritically
talk
of
God
and
of
serving
him
by
their
estates
:
but
really
it
is
the
pleasing
of
a
fleshly
mind
that
is
the
thing
which
they
intend
.
They
have
more
delight
in
their
houses
,
and
gardens
,
and
lands
,
and
cattle
,
than
in
God
and
the
hopes
of
life
everlasting
.
They
desire
fair
houses
that
they
may
be
thought
to
be
no
mean
persons
in
the
world
,
and
that
they
may
please
their
humours
that
run
after
creatures
for
felicity
and
content
.
I
would
desire
such
men
to
consider
these
things
.
1.
All
these
are
but
the
baits
of
Satan
to
delight
you
and
entangle
your
desires
,
and
find
you
work
in
seeking
after
them
,
while
you
neglect
far
greater
matters
.
Can
you
have
while
to
look
so
much
after
superfluities
and
delights
in
the
world
,
when
you
have
Necessaries
yet
to
look
after
for
your
souls
?
Have
you
not
greater
things
to
mind
than
these
,
which
these
occasion
you
to
neglect
?
2.
Do
you
really
find
that
they
conduce
to
your
main
end
,
even
to
make
you
more
holy
,
or
more
serviceable
to
God
?
Nay
do
not
your
own
Consciences
tell
you
,
that
they
hinder
you
and
cross
those
ends
?
And
yet
will
go
against
your
experience
?
3.
If
you
are
humble
conscionable
Christians
,
you
feel
cause
enough
already
to
lament
,
that
your
love
to
God
and
delight
in
him
,
is
no
more
:
And
yet
are
you
preparing
snares
for
your
souls
,
to
steal
away
that
little
remnant
of
your
affections
,
which
you
seemed
to
reserve
for
God
?
4.
If
you
have
any
spark
of
Grace
in
you
,
you
know
that
the
flesh
and
the
world
are
your
dangerous
enemies
;
and
you
know
that
the
way
that
the
world
doth
undo
men
,
is
by
ticing
them
to
over-value
it
&
over-love
it
;
&
that
those
that
love
it
most
,
are
deepest
in
a
state
of
condemnation
;
and
the
less
men
love
it
,
the
less
they
are
hurt
or
endangered
by
it
.
And
do
you
not
know
that
you
are
liker
to
over-love
a
sumptuous
house
,
with
gardens
,
orchards
,
and
such
accommodations
,
than
a
mean
habitation
?
Why
should
you
be
such
enemies
to
your
own
salvation
,
as
to
make
temptations
for
your selves
?
Have
you
not
temptations
enough
already
?
Do
you
deal
with
those
you
have
so
well
,
and
overcome
them
so
easily
and
so
constantly
,
as
that
you
have
reason
to
desire
more
?
If
Christ
your
General
send
you
upon
a
hotter
service
,
you
may
go
on
with
courage
,
and
expect
his
help
:
But
if
you
will
so
glory
in
your
own
strength
,
as
to
run
into
the
hotter
battle
,
and
call
for
more
and
stronger
enemies
,
it
's
easie
to
conjecture
,
how
you
will
come
off
.
If
you
are
Christians
,
know
your selves
,
you
know
that
in
the
meanest
state
,
you
are
too
prone
to
over-love
the
world
,
and
that
under
all
Gods
medicinal
afflictions
,
you
cannot
be
so
weaned
from
it
,
as
you
ought
!
Are
you
not
daily
constrained
to
groan
and
complain
to
God
under
the
burden
of
too
much
Love
of
the
world
,
and
too
much
delight
in
worldly
things
?
If
this
be
not
your
case
,
I
see
not
how
you
can
have
any
sincerity
of
saving
grace
.
And
if
it
be
your
case
,
will
you
be
so
sotti●●
,
and
hypocritical
,
as
to
complain
daily
to
God
of
your
sin
,
&
in
the
mean
time
to
love
and
cherish
it
?
to
groan
under
your
disease
,
and
wilfully
eat
and
drink
that
which
you
know
doth
increase
it
?
What
will
you
think
of
a
man
that
will
pray
to
God
to
save
him
from
uncleanness
,
and
yet
will
dwell
no
where
but
in
a
Brothel-house
?
What
do
you
better
,
that
must
needs
have
the
world
in
the
loveliest
garb
,
and
must
needs
have
house
,
and
grounds
,
and
all
things
in
that
plight
,
as
are
fittest
to
entice
the
heart
;
and
then
will
complain
to
God
,
that
you
over-love
the
world
,
and
love
him
too
little
?
To
your
shame
you
may
speak
it
,
when
you
do
it
so
willfully
,
and
cherish
the
sin
which
you
thus
complain
of
.
If
God
call
you
into
a
state
of
fulness
and
temptations
,
watch
the
more
narrowly
over
your
affections
,
and
your
practices
:
and
use
no
more
of
the
creatures
for
your
self
,
if
you
have
ten
thousand
pound
a
year
,
than
if
you
had
but
an
hundred
:
but
do
not
seek
and
long
for
temptations
:
With
not
for
danger
,
unless
you
were
better
able
to
pass
through
it
.
4.
Remember
when
your
fancies
desire
such
things
,
not
only
that
it
is
an
enemy
that
desireth
them
,
and
to
please
your
enemy
is
not
safe
for
you
:
but
also
that
it
's
the
way
that
most
have
perished
by
,
to
have
the
world
before
them
in
too
pleasing
and
lovely
a
condition
.
Remember
Nebuchadnezzar's
case
,
Dan.
4.
30.
that
for
glorying
in
his
pompous
buildings
,
was
turned
as
a
mad
man
among
the
Beasts
.
Remember
the
rich
mans
sad
example
,
Luke
12.
20.
&
16.
and
think
whether
it
be
safe
to
imitate
them
?
If
men
must
perish
for
loving
the
creature
more
than
God
,
methinks
you
should
long
most
for
that
condition
,
in
which
the
creature
appeareth
least
lovely
,
or
is
least
likely
to
steal
your
love
from
God
,
and
in
which
you
may
love
him
and
enjoy
him
most
.
5.
And
bethink
you
how
unsuitable
it
is
to
your
condition
,
to
desire
sumptuous
buildings
,
and
enticing
accommodations
to
your
flesh
.
Have
you
not
taken
God
for
your
portion
,
and
Heaven
for
your
home
?
and
are
you
not
strangers
and
pilgrims
here
?
and
is
not
God
and
everlasting
glory
sufficient
for
you
?
You
profess
all
this
,
if
you
profess
to
be
Christians
:
and
if
you
be
not
,
you
should
not
profess
that
you
are
.
And
what
!
do
you
begin
to
repent
of
your
choice
?
must
you
yet
turn
to
the
pomp
and
vanity
of
the
world
again
?
and
will
you
quit
your
hopes
of
God
and
glory
?
Ah
poor
souls
!
what
little
need
have
you
of
such
great
matters
on
earth
?
you
have
but
a
little
to
do
with
them
!
and
but
a
little
while
to
stay
with
them
!
and
will
not
a
mean
habitation
,
and
shorter
accommodations
serve
you
for
so
short
a
time
?
Stay
but
a
while
,
and
your
souls
shall
have
house-room
enough
in
heaven
or
hell
,
and
a
narrow
grave
of
seven
foot
long
will
serve
your
bodies
till
the
resurrection
.
And
cannot
you
make
shift
with
an
ordinary
habitation
and
with
small
&
common
things
till
then
?
Naked
you
came
into
the
world
,
and
naked
you
must
go
out
:
make
not
then
so
great
a
stir
in
dressing
,
and
undressing
,
and
feathering
a
nest
,
that
will
be
so
soon
pulled
down
.
6.
And
it
is
a
dangerous
sign
that
your
time
on
earth
is
short
,
when
you
have
most
content
in
outward
things
.
I
have
told
you
once
in
another
Discourse
(
which
I
have
since
seen
more
of
)
that
people
that
much
set
their
hearts
upon
any
earthly
thing
,
do
use
to
be
snatcht
away
by
death
just
when
they
have
attained
it
,
before
they
can
have
the
comfort
of
possessing
it
.
Just
when
their
houses
are
built
;
just
when
their
debts
are
paid
,
and
their
estates
cleared
and
setled
;
just
when
they
have
such
or
such
a
thing
which
they
earnestly
desired
,
then
they
are
gone
;
as
the
fool
in
Luke
12.
20.
This
night
shall
thy
soul
be
required
of
thee
:
then
whose
shall
those
things
be
which
thou
hast
provided
?
7.
And
you
do
but
prepare
for
a
double
sorrow
,
when
you
must
leave
all
these
.
Do
you
think
that
the
more
you
love
or
delight
in
any
thing
below
,
you
will
not
be
the
lother
to
leave
it
?
Do
not
think
only
of
the
present
content
,
but
ask
your
hearts
;
shall
I
be
willinger
to
part
with
a
sumptuous
house
,
and
commodious
gardens
,
walks
,
and
fields
,
than
with
a
mean
habitation
,
and
less
pleasing
things
?
O
how
it
tears
the
very
heart
of
the
worldling
,
when
he
sees
that
he
must
for
ever
leave
all
that
which
he
set
so
much
by
,
and
which
hath
cost
him
so
dear
?
If
he
set
his
heart
but
on
a
Horse
,
or
any
creature
,
the
loss
of
it
is
a
double
suffering
.
Much
more
will
he
be
wounded
with
the
loss
of
all
,
that
his
mind
was
so
much
set
upon
.
Remember
therefore
Christians
,
that
as
these
accommodations
are
mercies
which
you
must
faithfully
use
,
when
they
are
cast
upon
you
;
so
they
are
snares
not
to
be
sought
after
;
and
matter
for
your
self-denial
,
to
neglect
.
As
they
are
Provision
for
the
flesh
to
fulfill
its
desires
,
you
must
not
know
them
.
You
have
a
building
of
God
to
mind
and
look
after
;
a
house
not
made
with
hands
,
eternal
in
the
heavens
,
and
it
better
beseemeth
you
,
earnestly
to
groan
,
to
be
so
cloathed
,
that
mortality
may
be
swallowed
up
of
life
,
2
Cor.
5.
1
,
2
,
4.
Possess
present
things
as
not
possessing
them
;
and
use
them
as
not
abusing
them
,
for
the
form
of
them
passeth
away
.
CHAP.
XXVI
.
Apparel
,
as
used
for
this
Carnal
End
,
&c.
9.
ANother
Object
of
sensuality
to
be
denied
,
is
,
Apparel
,
as
desired
for
this
Carnal
end
.
Though
cloathing
be
a
consequent
of
sin
,
yet
now
to
man
in
this
necessity
it
is
a
mercy
and
a
duty
,
so
be
it
we
use
it
with
such
cautions
as
in
the
foresaid
cases
is
expressed
.
1.
That
our
end
be
the
furnishing
our
frail
bodies
for
the
work
of
God
,
and
the
preserving
them
from
that
shame
,
&
cold
,
&
hurt
which
would
unfit
us
for
his
service
.
2.
And
that
our
apparel
be
fitted
as
near
as
we
can
to
these
ends
;
that
is
,
to
healthful
warmth
,
and
comeliness
:
and
that
under
the
name
of
comeliness
we
do
not
fit
them
to
carnal
ends
,
to
set
us
out
to
the
eyes
of
men
,
and
to
raise
their
esteem
of
our
worth
or
comeliness
of
person
:
but
be
satisfied
if
we
avoid
the
shame
of
nakedness
and
contemptible
unhandsomness
.
3.
To
which
end
we
should
see
that
we
affect
not
to
rise
above
those
of
our
own
rank
,
nor
equal
our selves
in
apparel
with
our
superiors
:
but
go
with
the
lower
sort
of
our
condition
.
4.
And
that
we
imitate
not
the
fashions
of
light
and
vain
persons
;
but
keep
company
in
our
attire
with
the
most
wise
and
sober
,
and
grave
persons
about
us
.
5.
And
that
we
bestow
no
needless
cost
upon
our
attire
,
because
we
must
be
accountable
for
all
that
God
entrusteth
us
with
.
6.
And
that
we
change
not
causlesly
.
Thus
must
apparel
be
used
:
the
cheapest
that
is
warm
and
comely
,
according
to
the
fashion
of
the
gravest
persons
of
our
rank
,
and
the
lowest
of
them
.
But
,
alas
,
this
childish
trifle
the
Devil
hath
made
a
bait
of
sensuality
.
The
care
that
people
have
about
it
,
the
cost
they
bestow
on
superfluities
,
their
desire
to
go
with
the
highest
of
their
rank
,
to
say
nothing
of
mutable
and
imodest
fashions
,
do
shew
to
what
end
it
is
that
they
use
it
.
I
desire
these
kind
of
people
to
think
of
these
few
things
that
I
shall
say
to
them
.
1.
This
vanity
of
apparel
,
is
the
certain
effect
of
the
vanity
of
your
mind
:
you
openly
proclaim
your selves
to
be
persons
of
a
foolish
,
childish
temper
,
and
poor
understanding
:
Among
the
most
ungodly
people
,
they
that
have
but
common
wisdom
,
do
look
upon
this
vanity
of
inordinate
apparel
as
quite
below
them
.
And
therefore
it
's
commonly
taken
to
be
the
special
sin
of
women
,
and
children
,
and
light-headed
,
silly
empty
men
.
Those
that
have
no
inward
worth
to
commend
them
to
the
world
,
are
silly
souls
indeed
,
if
they
think
any
wise
folks
will
take
a
silken
coat
instead
of
it
?
It
is
wisdom
,
and
holiness
and
righteousness
that
are
the
ornaments
of
man
;
and
that
's
his
beauty
which
beautifieth
his
soul
.
And
do
you
think
that
among
wise
men
fine
clothes
will
go
instead
of
wisdom
,
or
vertue
,
or
holiness
?
You
may
put
as
fine
clothes
upon
a
fool
as
upon
a
wise
man
:
and
will
that
think
you
make
him
pass
for
wise
?
When
a
gallant
came
into
the
Shop
of
Apelles
that
famous
painter
,
to
have
his
picture
drawn
,
as
long
as
he
stood
silent
,
the
Apprentices
carried
themselves
reverently
to
him
because
he
shone
in
gold
and
silver
lace
:
but
when
he
began
to
talk
,
they
perceived
that
he
was
a
fool
,
and
they
left
their
reverence
,
and
all
fell
a
laughing
at
him
.
When
people
see
you
in
an
extraordinary
garb
,
you
draw
their
observation
towards
you
,
and
one
asketh
,
Who
is
yonder
that
is
so
fine
?
and
another
asks
,
Who
is
yonder
?
and
when
they
perceive
that
you
are
more
witless
and
worthless
than
other
folks
,
they
will
but
laugh
at
you
and
despise
you
.
Excess
in
apparel
,
is
the
very
sign
of
folly
,
that
is
hang'd
out
to
tell
the
world
what
you
are
,
as
a
Sign
at
an
Inn-door
acquaints
the
passenger
that
there
he
may
have
entertainment
.
You
draw
folks
to
suspect
that
all
is
not
well
with
you
where
there
needs
all
this
ado
.
It
's
sure
a
sorry
house
that
nedeth
many
props
:
and
a
diseased
body
that
needeth
so
much
medicining
:
And
a
deformed
face
that
needeth
painting
:
And
what
is
gaudy
attire
to
the
body
▪
but
such
as
painting
is
to
the
face
?
If
I
see
artificial
teeth
in
your
heads
,
I
must
think
that
you
want
the
Natural
ones
that
were
better
.
If
I
perceive
your
breath
to
be
still
sweetn'd
by
art
,
I
shall
suspect
that
it
would
stink
without
it
.
And
if
I
see
people
inordinately
careful
of
their
apparel
,
I
must
needs
suspect
that
there
is
some
special
cause
for
it
:
all
is
not
well
where
all
this
care
and
curiosity
is
necessary
.
And
what
is
the
deformity
that
you
would
hide
by
this
?
Is
it
that
of
your
mind
?
Why
you
bewray
it
more
?
you
tell
all
that
see
you
,
that
you
are
empty
,
silly
souls
,
as
plainly
as
a
Morrice-dancer
,
or
a
Stage-player
doth
tell
folks
what
he
is
by
his
attire
.
Is
it
the
deformities
of
your
bodies
that
you
would
hide
this
way
!
I
confess
that
's
the
best
excuse
that
can
be
made
for
this
excess
:
For
apparel
will
do
more
to
hide
the
deformities
of
the
body
than
of
the
mind
.
But
the
shape
of
your
clothes
is
fittest
for
this
(
so
far
it
is
fit
to
be
attempted
:
)
For
the
bravery
of
them
will
do
little
,
but
draw
mens
observation
the
more
upon
your
infirmity
.
If
you
say
that
you
have
no
such
extraordinary
necessity
;
then
I
must
say
that
you
do
your selves
wrong
to
tice
people
to
suspect
it
.
2.
And
also
you
make
an
open
ostentation
of
Pride
,
or
Lust
,
or
both
,
to
all
that
look
upon
you
.
In
other
cases
you
are
careful
to
hide
your
sin
,
and
take
it
for
an
hainous
injury
if
you
be
but
openly
told
of
it
and
reproved
:
How
comes
it
then
to
pass
that
you
are
here
so
forward
your selves
to
make
it
known
,
that
you
must
carry
the
signs
of
it
open
in
the
world
!
Is
it
not
a
dishonour
to
Rogues
and
Thieves
,
that
have
been
burnt
in
the
hand
or
forehead
,
or
must
ride
about
with
a
paper
pin'd
on
their
backs
declaring
their
crimes
to
all
that
see
them
;
So
that
every
one
may
see
,
yonder
is
a
thief
,
and
yonder
is
a
perjured
man
?
And
is
it
not
much
like
it
for
you
to
carry
the
badge
of
pride
or
lust
abroad
with
you
in
the
open
streets
and
meetings
?
Why
do
you
desire
to
be
so
fine
,
or
neat
,
or
excessive
comely
?
Is
it
not
to
draw
the
eyes
and
observations
of
men
upon
you
?
and
to
what
end
?
Is
it
not
to
be
thought
either
Rich
,
or
beautiful
,
or
of
an
handsom
person
?
And
to
what
end
desire
you
these
thoughts
of
men
?
Do
you
not
know
that
this
desire
is
Pride
it self
?
You
must
needs
be
some
body
;
and
fain
you
would
be
observed
and
valued
;
and
fain
you
would
be
noted
to
be
of
the
best
or
highest
rank
,
that
you
can
expect
to
be
reckoned
of
:
And
what
is
this
but
Pride
?
And
I
hope
you
know
that
Pride
is
the
Devils
sin
,
the
first
born
of
all
iniquity
;
and
that
which
the
God
of
heaven
abhors
!
so
that
it
were
more
credit
for
you
in
the
eyes
of
men
of
wisdom
to
proclaim
your selves
beggars
,
sots
,
or
ideots
,
than
to
proclaim
your
pride
.
And
too
oft
it
shews
a
pang
of
lust
as
well
as
pride
:
especially
in
young
persons
:
and
few
are
so
forward
to
this
sin
as
they
.
This
bravery
and
fineness
is
but
the
fruit
of
a
procacious
mind
;
it
's
plainly
a
wooing
,
alluring
act
:
It
is
not
for
nothing
that
they
would
fain
be
eyed
,
and
be
thought
comely
or
fair
in
others
eyes
!
somewhat
they
want
:
you
may
conjecture
what
!
And
even
married
people
,
if
they
love
their
credit
,
should
take
heed
by
such
means
of
drawing
suspicion
upon
themselves
.
Sirs
,
if
you
are
guilty
of
folly
,
pride
and
lust
,
your
best
way
is
to
seek
of
God
an
effectual
cure
,
and
to
use
such
means
as
tends
to
cure
it
;
and
not
such
as
tend
to
cherish
it
,
and
increase
it
;
as
certainly
fineness
in
clothing
doth
:
But
if
you
will
not
cure
it
,
for
shame
conceal
it
,
and
do
not
tell
every
one
that
sees
you
what
is
in
your
heart
:
what
would
you
think
of
one
that
should
go
up
and
down
the
street
,
telling
all
that
meet
him
,
[
I
am
a
thief
,
or
I
am
a
fornicator
]
would
you
not
think
that
he
were
a
compound
of
foolery
and
knavery
?
And
how
little
do
you
come
short
of
this
that
write
upon
your
own
backs
,
[
Folly
,
Pride
and
Lust
]
or
tell
them
by
your
apparel
,
[
Take
notice
of
me
:
I
am
foolish
,
Proud
,
and
lustful
?
]
3.
And
if
you
be
so
silly
as
to
think
that
bravery
is
a
means
of
honour
,
you
should
withall
consider
that
it
is
but
a
shameful
begging
of
honour
from
those
that
look
upon
you
,
when
you
shew
them
not
any
thing
to
purchase
or
deserve
it
.
Honour
must
be
forced
by
desert
and
worth
,
and
not
come
by
begging
;
for
that
is
no
honour
that
's
given
to
the
undeserving
.
It
is
but
the
shadow
of
desert
,
and
will
constantly
follow
it
among
the
wise
and
good
,
but
never
go
without
it
.
Your
bravery
doth
so
openly
shew
your
desire
of
esteem
and
honour
,
that
it
plainly
tells
all
wise
men
that
you
are
the
less
worthy
of
it
.
For
the
more
a
man
desireth
esteem
,
the
less
he
deserves
it
.
And
you
tell
the
world
by
your
attire
that
you
desire
it
:
even
as
plainly
and
foolishly
as
if
you
should
say
to
folks
in
the
streets
[
I
pray
think
well
of
me
,
and
take
me
for
an
handsome
comely
person
,
and
for
one
that
is
above
the
common
sort
.
]
Would
you
not
laugh
at
one
that
should
make
such
a
request
to
you
?
Why
,
what
do
you
less
,
when
by
your
attire
you
beg
estimation
from
them
?
And
for
what
I
pray
you
,
should
we
esteem
you
?
Is
it
for
your
cloaths
?
Why
I
can
put
a
silver
lace
upon
a
mawkin
,
or
a
silken
coat
on
a
post
,
or
on
an
Ass
.
Is
it
for
your
comely
bodies
?
why
a
wicked
Absolon
was
beautiful
,
and
the
basest
harlots
have
had
as
much
of
this
as
you
:
A
comely
body
,
or
beautiful
face
doth
oft
betray
the
soul
,
but
never
saveth
it
from
hell
.
And
your
bodies
are
never
the
comelier
for
your
dress
,
whatever
▪
they
may
seem
.
Is
it
for
your
vertues
that
you
would
be
esteemed
?
Why
pride
is
the
greatest
enemy
to
vertue
,
and
as
great
a
deformity
to
the
foul
as
the
Pox
is
to
the
body
:
And
he
that
will
think
you
ever
the
honester
for
a
new
sute
,
or
a
silver
lace
,
doth
as
little
know
what
honesty
is
as
your selves
.
For
shame
therefore
give
over
beging
for
esteem
,
at
least
by
such
a
means
as
inviteth
all
wise
men
to
deny
your
suit
;
But
either
let
honour
come
without
begging
for
,
or
be
without
it
.
4.
Consider
also
that
excess
of
Apparel
doth
quite
contradict
the
End
that
proud
persons
do
intend
it
for
.
I
confess
it
doth
sometime
ensnare
a
fool
,
and
so
accomplish
the
desires
of
the
lustful
:
But
it
seldom
attaineth
the
ends
of
the
proud
:
For
their
desire
is
to
be
the
highlier
esteemed
,
and
almost
all
men
do
think
the
meanlier
of
them
.
Wise
men
have
more
wit
,
than
to
think
the
Taylor
can
make
a
wise
man
or
woman
,
or
an
honest
man
or
woman
,
or
an
handsom
man
or
woman
:
Good
men
pity
them
,
and
lament
their
folly
and
vice
,
and
wish
them
wisdom
and
humility
.
In
the
eyes
of
a
wise
and
gracious
man
,
a
poor
self-denying
,
humble
,
patient
,
heavenly
Christian
,
is
worth
a
thousand
of
these
painted
posts
and
peacocks
.
And
it
so
falls
out
that
the
ungodly
themselves
do
frustrate
the
proud
persons
expectations
.
For
as
covetous
men
do
not
like
covetousness
in
another
,
because
they
would
get
most
themselves
,
so
Proud
persons
like
not
Pride
in
others
,
because
they
would
not
have
any
to
vie
with
them
,
or
overtop
them
,
and
be
look'd
upon
and
preferr'd
before
them
.
None
look
with
such
scorn
and
envy
at
your
bravery
,
as
those
that
are
as
silly
and
sinful
as
your selves
,
who
cannot
endure
that
you
should
excel
them
in
vanity
;
so
that
good
and
bad
do
ordinarily
despise
or
pity
you
for
that
which
you
think
should
procure
your
esteem
.
5.
Consider
also
,
that
Apparel
is
the
fruit
or
consequent
of
sin
,
that
laid
man
naked
and
open
unto
shame
:
and
is
it
fit
you
should
be
proud
of
that
which
is
ordained
to
hide
your
●●ame
;
and
which
should
humble
you
by
minding
you
of
the
sin
that
caused
the
necessity
of
it
?
6.
And
you
should
bethink
you
better
than
most
Gallants
do
,
what
account
you
mean
to
make
to
God
for
the
money
that
you
lay
out
in
excess
of
bravery
,
will
it
think
you
be
a
good
and
comfortable
account
,
to
say
,
[
Lord
,
I
laid
out
so
much
to
feed
and
manifest
my
Pride
and
Lust
]
when
such
abundance
of
pious
and
charitable
uses
did
call
for
all
that
you
could
spare
?
Many
a
Lord
,
and
Knight
,
&
Gallant
bestoweth
more
in
one
suit
of
cloaths
,
or
in
one
set
of
hangings
,
or
in
the
superfluous
dress
of
a
Daughter
,
than
would
keep
a
family
of
poor
people
for
a
12
moneth
,
or
than
would
maintain
a
poor
Scholar
for
higher
service
than
ever
they
themselves
will
do
;
And
many
a
poor
boy
or
girl
goeth
without
a
Bible
,
or
any
good
books
,
that
they
may
lay
out
all
they
have
on
their
backs
.
7.
Lastly
,
I
beseech
you
do
not
forget
what
it
is
that
you
are
so
carefully
a
doing
;
and
what
those
bodies
are
that
you
so
adorn
,
and
are
so
proud
of
,
and
set
out
to
the
sight
of
the
world
in
such
bravery
.
Do
you
not
know
your selves
?
Is
it
not
a
lump
of
warm
and
thick
clay
,
that
you
would
have
men
observe
and
honour
?
When
the
soul
that
you
neglect
is
once
gone
from
them
,
hey
will
be
set
out
then
in
another
garb
That
little
space
of
earth
that
must
receive
them
,
must
be
defiled
with
their
filthiness
and
corruption
:
and
the
dearest
of
your
friends
will
have
no
more
of
your
company
,
nor
one
smell
or
sight
of
you
more
if
they
can
choose
:
There
is
not
a
carrion
in
the
ditch
that
is
loathsomer
than
that
gallant
painted
corpse
will
be
a
little
after
death
.
And
what
are
you
in
the
mean
time
?
Even
bags
of
filth
,
and
living
graves
,
in
which
the
carkasses
of
your
fellow-creatures
are
daily
buried
and
corrupt
.
There
is
scarce
a
day
with
most
of
you
,
but
some
part
of
a
dead
carkass
is
buried
in
your
bodies
,
in
which
as
in
a
filthy
grave
,
they
lie
and
corrupt
,
and
part
of
them
turneth
into
your
substance
,
and
the
rest
is
cast
out
into
filthy
excrements
.
And
thus
you
walk
like
painted
sepulchres
:
Your
fine
clothes
are
the
adorned
covers
of
filth
,
and
flegm
,
and
dung
.
If
you
did
but
see
what
is
within
the
proudest
Gallant
,
you
would
say
the
inside
did
much
differ
from
the
outside
.
It
may
be
an
hundred
worms
are
crawling
in
the
bowels
of
that
beautiful
damsel
or
adorned
fool
that
set
out
themselves
to
be
admired
for
their
bravery
.
If
a
little
of
the
filth
within
do
but
turn
to
the
scab
or
the
small
pox
,
you
shall
see
what
a
piece
it
was
that
was
wont
to
have
all
that
curious
trimming
.
Away
then
with
these
vanities
,
and
be
not
children
all
your
days
;
nay
be
not
proud
of
that
which
your
children
themselves
can
spare
!
Be
ashamed
that
ever
you
have
been
guilty
of
so
much
dotage
,
as
to
think
that
people
should
honour
you
for
a
borrowed
bravery
,
which
you
put
off
at
night
,
and
on
in
the
morning
!
O
poor
deluded
dust
and
worms-meat
!
lay
by
your
dotage
,
and
know
your selves
:
Look
after
that
which
may
procure
you
deserved
and
perpetual
esteem
,
and
see
that
you
make
sure
of
the
honour
that
is
of
God
.
Away
with
deceitful
ornamens
and
gawds
,
&
look
after
the
inward
real
worth
.
Grace
is
not
set
out
and
honoured
by
fine
clothes
,
but
clouded
,
wronged
and
dishonoured
by
excess
.
It
is
the
inward
glory
that
is
the
real
glory
.
The
Image
of
God
must
needs
be
the
chiefest
beauty
of
man
:
Let
that
shine
forth
in
the
holiness
of
your
lives
,
&
you
will
be
honourable
indeed
.
Peter
telleth
you
of
such
a
conversation
of
women
as
may
win
their
unbelieving
husbands
without
the
word
:
And
what
is
it
?
[
while
they
behold
your
chast
conversation
coupled
with
fear
:
whose
adorning
,
let
it
not
be
that
outward
adorning
,
of
plaiting
the
hair
,
and
of
wearing
of
gold
,
or
of
putting
on
of
apparel
:
but
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meek
and
quiet
spirit
which
is
in
the
sight
of
God
of
great
price
.
For
after
this
manner
in
old
time
,
the
holy
women
that
trusted
in
God
adorned
themselves
,
being
in
subjection
to
their
husbands
,
1
Per.
3.
1
,
2
,
3
,
4
,
5.
CHAP.
XXVII
.
Ease
,
Quietness
and
worldly
Peace
to
be
denied
.
10.
ANother
part
of
Carnal
self-interest
to
be
denied
,
is
,
Ease
,
and
Quietness
and
worldly
Peace
,
which
the
slothful
and
self-seekers
prefer
before
the
pleasing
of
God
.
Both
the
ease
of
the
mind
and
of
the
body
are
●here
comprehended
;
and
slothfulness
in
Gods
nearest
service
,
and
also
in
the
works
of
our
callings
to
be
reprehended
.
The
same
fleshly
Power
that
draweth
one
man
to
whoredom
and
drunkenness
,
and
covetousness
,
doth
draw
another
to
sloth
and
idleness
.
It
is
but
several
ways
of
Pleasing
the
same
flesh
,
and
obeying
the
same
sensuality
.
And
because
that
Idleness
and
Sloth
is
so
great
and
common
a
sin
,
&
yet
made
so
light
of
by
the
most
,
I
shall
briefly
tell
you
the
mischiefs
of
it
,
and
the
Reasons
that
should
make
you
hate
it
.
1.
Slothfulness
doth
contradict
the
very
end
of
our
creation
and
preservation
,
and
the
frame
of
our
nature
;
and
so
provoketh
God
to
cut
us
off
and
cast
us
as
useless
into
the
fire
.
Who
dare
so
wrong
the
wisdom
of
God
,
as
to
say
or
think
that
he
made
us
to
do
nothing
!
If
a
man
make
an
house
,
it
is
to
dwell
in
;
if
he
make
a
watch
,
it
is
to
tell
him
the
hour
of
the
day
,
and
every
thing
is
for
its
proper
use
:
And
is
man
made
to
be
idle
?
what
man
,
that
is
the
noblest
inferior
creature
,
and
an
active
creature
,
fitted
for
work
,
and
the
highest
work
!
shall
he
be
idle
?
Justly
may
God
then
hew
him
down
as
a
dead
and
withered
tree
,
and
suffer
him
no
more
to
cumber
his
ground
.
2.
Slothfulness
is
a
sin
that
loseth
the
precious
gifts
of
God
.
Our
faculties
and
our
members
are
his
gifts
and
talents
,
which
he
hath
committed
to
us
to
use
for
his
service
;
so
are
our
goods
and
all
that
we
have
:
and
shall
we
hide
them
in
a
napkin
,
or
idly
neglect
to
use
them
?
O
what
abundance
of
excellent
mercies
lie
useless
and
idle
,
because
you
are
idle
that
should
use
them
?
Every
hour
that
you
lose
in
idleness
,
what
noble
faculties
,
and
large
provisions
are
all
laid
by
?
As
much
as
in
you
lieth
,
you
make
the
whole
creation
to
be
,
and
work
in
vain
.
Why
should
the
Sun
shine
an
hour
or
minute
for
you
in
vain
?
Why
should
the
Earth
bear
you
an
hour
in
vain
?
why
should
the
springs
and
rivers
run
for
you
an
hour
in
vain
?
why
should
the
air
refresh
you
an
hour
in
vain
?
why
should
your
pulse
beat
one
stroke
in
vain
?
or
your
lungs
once
breathe
a
breath
in
vain
?
shall
all
be
at
work
for
you
to
further
your
work
,
and
will
you
think
that
idleness
is
no
sin
?
3.
Moreover
,
Laziness
and
sloth
is
a
sin
that
loseth
you
much
precious
time
.
All
the
time
is
lost
that
you
are
idle
in
.
Yea
when
you
are
at
work
,
if
you
do
it
slothfully
,
you
are
losing
much
of
your
time
.
A
diligent
person
will
go
further
,
and
do
more
in
an
hour
than
the
lazy
flesh-pleaser
will
do
in
two
.
When
the
slothful
is
praying
,
or
reading
,
and
working
in
his
calling
,
he
is
but
losing
half
his
time
,
which
diligence
would
redeem
.
And
is
our
time
so
●…ort
and
precious
,
and
yet
is
idleness
an
excusable
sin
?
what
,
loiter
so
near
night
!
so
near
eternity
,
when
we
have
but
a
little
time
to
work
!
O
work
while
it
is
day
,
for
the
night
is
coming
when
none
can
work
.
Were
it
but
for
this
,
that
sloth
doth
steal
so
much
of
our
time
,
I
must
think
it
no
better
than
an
hainous
Thievery
.
4.
And
by
this
means
we
rob
our selves
.
We
might
be
getting
some
good
all
the
time
that
we
are
idle
;
or
doubly
advantage
our selves
,
if
sloth
did
not
keep
us
company
in
our
work
.
The
slothful
is
brother
to
him
that
is
a
great
waster
,
Pro.
18.
9.
slothfulness
is
self-murdering
;
men
die
while
they
lie
still
and
wish
.
It
's
a
sin
that
famisheth
soul
and
body
,
Prov.
21.
25.
The
desire
of
the
slothful
killeth
him
,
because
his
hands
refuse
to
labour
.
It
's
the
common
cause
of
beggery
and
want
:
and
what
comfort
can
you
have
under
such
afflictions
which
you
bring
upon
your selves
?
If
you
want
food
or
rayment
,
if
your
wives
and
children
are
in
want
,
how
can
you
think
that
God
should
take
care
of
you
and
afford
you
relief
,
when
you
bring
this
on
your selves
by
pleasing
your
flesh
which
is
his
enemy
?
If
a
Souldier
get
hurt
by
trucking
with
the
enemy
,
he
may
rather
look
that
his
General
should
hang
him
than
relieve
him
.
And
how
should
good
men
be
moved
to
compassionate
you
?
If
God
do
improveri●h
you
,
and
you
come
to
want
by
innocency
or
a
righteous
cause
,
they
must
needs
be
ready
to
relieve
you
:
But
if
Sloth
,
or
Pride
,
or
Gluttony
,
or
Drunkenness
bring
you
to
it
,
till
you
repent
,
I
see
not
how
they
should
relieve
you
,
at
least
any
further
than
to
keep
you
alive
.
For
if
you
are
set
toplease
your
flesh
by
idleness
,
must
I
joyn
with
you
to
please
it
by
such
supplies
as
shall
cheri●●
you
in
your
sin
?
No
,
one
flesh-pleaser
is
enough
for
one
man
!
If
you
will
please
it
either
by
Idleness
or
by
Luxury
your selves
,
expect
not
that
others
should
please
it
by
your
relief
,
and
make
provision
for
your
sin
▪
If
I
may
not
make
provision
for
my
own
flesh
to
satisfie
its
lusts
,
neither
must
I
do
it
for
another
.
But
that
's
not
the
worst
,
slothfulness
is
the
common
cause
of
mens
damnation
;
when
they
see
a
temptation
and
danger
before
them
,
slothfulness
hindereth
them
from
resisting
it
▪
When
Heaven
is
offered
them
,
slothfulness
makes
them
sit
still
and
lose
it
.
They
must
Run
,
and
Strive
,
and
Fight
,
and
Conquer
,
and
these
are
not
works
for
a
slothful
person
;
especially
when
they
must
be
continued
to
the
death
.
So
that
it
's
manifest
,
that
most
men
in
the
world
are
undone
soul
and
body
,
by
the
sin
of
sloth
.
5.
And
by
this
you
rob
others
as
well
as
your selves
:
You
owe
the
world
the
fruit
of
your
labours
:
You
rob
the
souls
of
men
to
whom
you
should
do
good
.
You
rob
the
Church
that
should
be
bettered
by
you
:
You
rob
the
Commonwealth
of
which
you
are
a
member
,
and
should
have
benefit
by
you
.
You
owe
your
labours
to
Church
and
Commonwealth
and
the
souls
of
men
,
and
will
you
not
pay
so
great
a
debt
?
You
deserve
no
room
in
the
Church
or
Commonwealth
,
but
to
be
cut
off
as
an
unprofitable
member
,
if
you
bring
no
advantage
to
them
.
They
say
the
Bees
will
not
suffer
a
drone
in
the
Hive
.
Nay
,
if
you
be
hired
servants
,
you
plainly
rob
your
Masters
if
you
are
slothful
,
as
much
as
if
you
stole
their
money
or
goods
.
If
you
buy
an
hundred
sheep
of
a
man
,
and
he
let
you
have
but
fourscore
,
doth
he
not
rob
or
cheat
you
?
And
if
a
man
buy
a
years
or
a
days
labour
of
you
,
and
you
let
him
have
but
half
a
years
labour
,
or
half
a
days
labour
,
because
of
your
sloth
,
do
you
not
defraud
or
rob
him
of
the
other
half
?
So
that
the
idle
are
thieves
to
themselves
,
to
the
Church
and
the
souls
of
men
,
to
the
Commonwealth
and
those
that
they
are
related
to
;
even
to
their
wives
and
children
,
for
whom
they
should
provide
due
maintenance
by
their
labour
.
6.
And
you
are
injurious
to
the
honest
poor
,
in
that
you
disable
your selves
from
relieving
them
:
when
God
commandeth
you
to
work
with
your
hands
,
not
only
for
your selves
,
but
that
you
may
have
to
give
to
them
that
need
,
Eph.
4.
28.
What
if
all
men
should
do
as
you
do
,
how
would
the
poor
be
maintained
,
and
the
Church
and
Commonwealth
served
?
7.
Yea
worst
of
all
,
you
are
guilty
of
robbing
God
himself
.
It
is
him
that
you
owe
your
labours
to
,
and
the
improvement
of
all
the
talents
which
he
lendeth
you
:
And
idleness
is
unsaithfulness
to
the
God
of
Heaven
that
setteth
you
on
work
:
Even
in
working
for
men
,
you
must
do
it
ultimately
for
God
,
Col.
3.
22
,
23.
[
Not
with
eye-service
as
men-pleasers
,
but
in
singleness
of
heart
,
fearing
God
:
and
whatsoever
ye
do
,
do
it
heartily
as
to
the
Lord
,
and
not
unto
men
;
knowing
that
of
the
Lord
you
shall
receive
the
reward
of
the
inheritance
,
for
ye
serve
the
Lord
:
But
he
that
doth
wrong
,
shall
receive
for
the
wrong
which
he
hath
done
.
]
If
it
be
an
offence
to
wrong
man
,
what
is
it
to
wrong
God
?
and
if
you
may
not
be
slothful
in
the
work
of
a
man
,
what
a
crime
is
it
to
be
slothful
in
the
work
of
the
God
of
Heaven
?
The
greater
your
Master
is
,
the
more
hainous
it
is
to
be
lazy
in
his
service
.
Remember
the
curse
on
them
that
do
the
work
of
the
Lord
deceitfully
,
Jer.
48.
10.
All
work
that
you
have
to
do
,
is
the
work
of
the
Lord
.
8.
And
consider
,
That
the
Idle
forfeit
the
protection
and
provision
of
God
;
even
their
daily
bread
.
For
must
he
support
and
feed
you
to
do
nothing
?
His
own
rule
is
that
if
any
man
will
not
work
neither
should
he
eat
,
2
Thes.
3.
10.
And
if
he
may
not
eat
,
we
may
not
relieve
him
.
9.
And
if
idleness
had
not
been
an
hainous
sin
,
the
Apostle
would
never
have
commanded
us
to
avoid
the
company
of
such
,
as
if
they
were
unfit
to
converse
with
Christians
,
2
Thes.
3.
10.
Consider
what
abundance
of
work
we
have
to
do
,
and
of
how
great
importance
!
O
what
a
deal
have
we
to
do
for
our
poor
souls
,
and
for
many
about
us
,
besides
all
our
bodily
employment
in
the
world
!
Methinks
,
every
man
that
knows
why
he
is
a
man
,
and
what
it
is
,
in
an
inch
of
time
to
work
for
everlasting
,
should
never
find
an
hour
for
idleness
in
his
life
,
but
still
cry-out
,
How
short
and
swift
is
time
,
and
how
great
and
long
is
the
work
!
A
man
that
had
all
the
Town
on
fire
about
his
ears
,
or
a
man
that
were
fighting
for
his
life
,
or
a
man
that
were
in
a
leaking
vessel
ready
to
sink
under
him
,
might
better
be
lazy
,
than
a
man
that
is
at
work
for
an
endless
life
.
11.
Moreover
,
Idleness
is
a
base
kind
of
vice
:
It
is
the
imitation
of
a
block
or
a
stone
that
lieth
still
,
when
that
which
hath
life
will
be
in
action
.
12.
And
it
is
usually
a
Continual
sin
,
or
at
least
makes
up
a
great
part
of
the
lives
of
many
that
are
addicted
to
it
:
A
drunkard
will
not
always
be
drunk
;
and
a
lyar
will
not
always
be
lying
;
But
a
slothful
person
will
be
most
commonly
slothful
.
And
,
to
conclude
,
lay
all
this
together
,
and
think
what
a
reckoning
a
slothful
person
is
like
to
have
,
that
by
his
sin
is
alway
running
behind-hand
,
and
will
have
the
neglected
time
,
and
means
,
and
mercies
of
almost
all
his
life
to
answer
for
.
And
now
you
see
the
greatness
of
this
sin
abhor
it
,
and
awake
from
it
.
You
have
much
to
do
,
and
souls
to
save
;
and
the
ease
of
your
flesh
and
fleshly
minds
is
one
thing
that
must
be
denied
,
before
it
can
be
accomplished
.
The
slothful
is
still
craving
,
yet
a
little
slumber
,
and
yet
a
little
ease
:
and
he
is
still
upon
delays
,
even
when
he
is
convinced
of
his
danger
and
his
duty
:
when
he
knows
that
he
must
turn
or
die
,
yet
he
is
delaying
and
putting
off
till
another
time
:
And
so
the
vineyard
and
garden
of
the
sluggard
,
are
grown
over
with
nettles
and
weeds
:
And
he
hath
scarce
a
duty
to
do
but
there
is
a
thorny
hedge
or
a
Lion
in
the
way
.
Deny
this
ease
,
and
be
up
and
doing
.
And
there
are
three
sorts
of
persons
that
have
especial
need
of
this
advice
.
The
first
is
those
that
by
the
flegmatick
distemper
of
their
bodies
,
are
more
prone
to
heaviness
and
slothfulness
than
others
.
The
more
such
are
disposed
to
it
,
the
more
should
they
watch
against
it
,
and
resist
it
.
The
second
sort
are
Beggars
,
and
other
idle
wandring
persons
,
that
make
a
Trade
of
Idleness
,
and
worse
:
such
also
as
Ballad-singers
,
Stage-players
,
Juglers
,
Cheaters
,
and
most
Ale-sellers
that
spend
their
time
in
tipling
and
talking
with
their
guests
;
and
other
idle
persons
,
that
will
spend
whole
hours
together
in
twatling
and
talking
idly
,
and
of
other
mens
matters
.
All
these
live
in
a
course
of
flesh-pleasing
,
and
of
hainous
sin
:
and
must
better
learn
to
deny
the
flesh
,
before
they
can
be
the
true
Disciples
of
Christ
.
This
is
not
the
life
that
God
called
you
into
his
vineyard
for
,
no
nor
that
he
sent
you
into
the
world
for
,
to
waste
your
short
and
precious
days
in
potting
,
and
piping
,
and
prating
,
and
other
ways
of
idleness
;
Nor
should
such
be
suffered
in
a
Commonwealth
.
The
third
sort
,
are
too
many
Lords
,
Knights
,
and
Gentlemen
,
that
think
because
they
have
enough
to
maintain
them
,
that
it
is
lawful
to
live
an
idle
life
.
Or
if
they
do
any
thing
that
's
profitable
to
the
Common-wealth
,
it
is
rather
as
a
recreation
,
than
as
a
Calling
:
Now
and
then
an
hour
in
the
midst
of
their
peasures
and
idleness
,
is
the
most
.
It
is
a
miserable
life
that
this
sort
of
persons
live
:
even
in
the
sins
of
Sodom
(
which
cry
for
the
vengeance
of
Sodom
)
Pride
,
Fulness
of
bread
,
and
Idleness
.
As
if
these
persons
that
have
most
wages
should
do
God
the
least
work
:
and
they
that
have
most
of
his
stock
in
their
hands
should
make
the
least
use
of
it
;
or
those
that
are
obliged
to
God
by
the
greatest
mercies
,
should
do
least
in
manifesting
their
thankfulness
or
fidelity
!
what
incongruities
are
these
?
Who
should
be
so
busie
and
laborious
,
as
those
that
have
the
greatest
account
to
make
,
and
those
that
are
to
be
exemplary
to
the
rest
?
Truly
Gentlemen
,
I
must
deal
plainly
with
you
,
that
Idleness
and
the
expression
of
it
among
the
most
of
you
,
in
hunting
,
and
hawking
,
and
bowling
,
and
complementing
,
and
visitations
,
and
vain
discoursings
,
and
excess
of
drinking
,
and
tedious
meals
,
is
become
the
common
shame
of
your
order
;
and
must
be
corrected
before
your
honour
or
consciences
can
be
recovered
:
And
I
am
so
far
from
any
partiality
in
this
censure
of
you
,
that
I
must
tell
you
,
if
I
knew
onē
of
my
own
profession
that
were
guilty
but
of
the
tenth
part
of
some
of
your
Idleness
,
I
would
do
my
best
to
rid
the
Church
of
him
,
and
have
him
cast
out
among
the
sensual
.
And
you
may
do
well
sometime
to
ask
your selves
,
whence
it
comes
to
pass
that
Negligent
idle
Ministers
must
be
sequestred
and
turned
out
of
all
,
and
Idle
Magistrates
let
alone
?
One
reason
is
because
Gentlemen
can
better
cheap
compel
a
Minister
to
painfulness
than
themselves
,
and
punish
Ministers
for
negligence
than
themselves
.
And
another
reason
is
,
because
all
faithful
Ministers
themselves
in
love
to
the
Church
are
the
seekers
of
this
severity
:
but
Magistrates
are
few
of
them
so
self-denying
&
forward
to
seek
for
such
severity
against
the
idle
and
negligent
of
their
own
order
.
But
doth
not
your
calling
require
diligence
as
well
as
ours
?
It
is
a
brutish
,
ungrateful
conceit
of
any
man
to
think
that
he
may
live
idly
,
because
he
is
rich
.
The
richest
men
in
the
world
are
bound
to
as
diligent
labour
as
the
poorest
,
though
not
in
the
same
kind
.
And
yet
I
can
perceive
that
most
of
the
poor
are
even
of
the
same
mind
;
and
when
they
labour
hardest
,
they
are
idle
in
Gods
account
,
because
they
would
live
idly
if
they
could
.
It
is
no
thanks
to
them
that
they
labour
;
for
it
is
necessity
that
doth
constrain
them
.
I
can
hear
them
say
,
that
they
would
not
work
,
at
least
but
little
,
if
they
had
but
money
enough
.
God
will
judge
these
as
Idle
persons
,
because
he
takes
the
will
for
the
deed
.
You
must
labour
in
obedience
to
God
,
and
work
as
his
servants
,
and
that
with
chearfulness
and
delight
,
and
deny
that
self
and
flesh
that
would
have
ease
,
if
ever
you
would
have
the
heavenly
reward
.
CHAP.
XXVIII
.
The
Delight
of
thriving
and
Prosperity
,
&c.
II.
ANother
selfish
Interest
to
be
denied
,
is
A
Delight
in
prosperity
,
and
seeing
our selves
thrive
,
and
our
designs
succeed
for
worldly
things
.
The
possession
of
these
things
doth
not
so
much
delight
,
as
the
Hopes
and
successes
of
our
endeavours
to
attain
them
.
The
very
thoughts
of
Prospering
in
our
undertakings
,
and
of
being
in
a
thriving
course
,
and
likely
to
reach
some
higher
things
which
are
in
our
eye
and
hope
,
is
the
greatest
part
of
the
content
of
Worldlings
.
Men
think
that
the
world
can
do
no
more
for
them
than
it
can
,
and
is
sweeter
than
it
is
;
and
therefore
they
are
very
eager
in
seeking
it
,
and
please
themselves
much
with
the
thoughts
of
their
supposed
felicity
:
But
when
they
have
reach'd
the
matter
of
their
desires
,
they
find
it
is
not
the
thing
they
took
it
for
.
But
in
the
mean
time
they
feed
themselves
with
fancies
and
expectations
,
and
think
that
though
this
doth
not
content
them
,
which
they
have
attained
,
yet
such
or
such
a
thing
more
would
do
it
:
and
when
they
have
that
,
yet
somewhat
more
would
do
;
and
still
though
they
come
short
of
the
felicity
they
expect
,
yet
it
pleaseth
them
that
they
think
they
are
in
the
way
to
it
,
and
see
their
endeavours
seem
to
prosper
.
The
poor
man
that
hath
a
desire
but
to
reach
to
a
competency
,
doth
please
himself
much
when
he
perceiveth
that
he
is
fair
for
it
.
Much
more
do
the
rich
in
the
prospering
of
their
designs
,
for
the
encrease
o●
their
●iches
.
And
thus
the
turning
away
of
the
simpl●
〈…〉
and
the
prosperity
of
fools
doth
d●st●
〈…〉
.
If
th●ir
Prosperity
be
such
an
eye
〈…〉
godly
in
temptation
,
when
they
judge
according
to
the
flesh
,
no
wonder
if
it
be
a
great
matter
in
their
own
eyes
,
Psal.
73.
3.
If
the
best
are
in
danger
of
puffing
up
with
carnal
delight
and
confidence
in
their
attainments
,
and
saying
in
their
prosperity
,
[
we
shall
never
be
moved
]
Psal.
30.
6.
no
wonder
if
it
be
much
more
so
with
others
.
Prosperity
is
as
strong
a
trial
to
many
as
suffering
for
Christ
;
O
how
eager
is
the
flesh
upon
this
bait
;
and
how
close
doth
it
cleave
to
what
it
doth
attain
!
See
then
that
in
this
you
Deny
your selves
:
Not
in
refusing
Prosperity
when
God
bestows
it
on
you
;
but
in
refusing
the
sensual
Delights
which
it
affordeth
the
fle●●
to
satisfie
its
lust
.
Not
in
pulling
down
your
houses
,
or
casting
away
your
estates
,
or
hindring
your
increase
;
but
1.
See
that
you
do
not
promise
your selves
too
much
in
the
creature
;
feed
not
your
carnal
fancies
with
vain
hopes
.
Think
not
too
highly
of
a
prosperous
state
.
Judge
not
of
it
as
it
accommodateth
the
flesh
,
but
as
it
either
helps
or
hinders
you
for
God
and
heaven
:
And
then
you
'l
perceive
that
it
is
an
heavy
charge
and
burden
to
the
best
,
if
not
a
dangerous
temptation
.
O
if
you
knew
but
how
dear
the
most
do
pay
for
their
prosperity
,
you
would
pity
them
,
and
have
lower
thoughts
of
prosperity
.
2.
Seek
not
after
prosperity
too
eagerly
.
Seek
first
the
Kingdom
of
God
and
his
Righteousness
,
and
then
if
other
things
be
cast
in
or
added
to
you
,
take
them
thankfully
,
but
with
self-suspicion
and
holy
fear
;
but
run
not
after
them
.
Labour
not
for
the
meat
that
perisheth
,
but
for
that
which
endureth
to
everlasting
life
,
Joh.
6.
27.
and
then
take
your
daily
bread
as
from
your
Fathers
provision
.
Labour
about
the
world
,
in
obedience
to
God
;
but
not
for
the
world
as
your
ultimate
end
.
3.
When
Prosperity
is
given
you
by
God
,
then
above
all
take
heed
how
you
use
it
.
Let
carnal
self
and
corrupt
desires
fare
never
the
better
for
it
,
if
you
had
all
the
country
,
or
were
Princes
in
the
earth
.
But
as
you
have
it
from
God
,
remember
you
have
it
for
God
,
and
use
it
for
him
.
When
the
flesh
would
be
pleased
and
lifted
up
,
whether
with
delicious
meats
and
drinks
,
or
carnal
pomp
,
applause
or
ostentation
,
or
by
sports
,
or
idleness
,
or
any
other
sensual
delight
,
deny
it
these
desires
,
as
much
as
if
you
had
no
riches
,
and
use
nothing
but
for
health
and
the
service
of
God
;
and
tell
the
flesh
,
[
It
was
not
for
thee
,
to
the
pleasing
of
thy
desires
,
that
God
hath
prospered
me
,
but
it
was
for
his
own
more
blessed
ends
;
and
therefore
I
will
not
serve
or
please
thee
by
my
prosperity
,
but
him
that
gave
it
me
.
]
Do
not
think
you
have
ever
the
more
liberty
to
gratifie
your
appetites
in
eating
or
drinking
,
because
you
are
rich
,
or
to
gratifie
your
flesh
in
inordinate
sleep
,
or
ease
,
or
sports
,
or
idleness
:
but
let
the
flesh
have
as
little
as
if
you
had
the
meanest
estate
,
in
which
necessity
did
not
deny
you
that
which
might
fit
you
for
the
work
of
God
.
Quest.
But
may
not
a
Gentleman
fare
better
than
a
poor
man
?
and
may
he
not
spend
more
time
in
ease
or
recreations
?
or
may
he
not
wear
more
sumptuous
apparel
?
Answ.
1.
A
rich
man
that
hath
a
greater
family
,
must
have
a
greater
quantity
of
provision
than
a
poor
man
that
hath
but
few
:
and
so
must
the
poorest
too
,
that
hath
the
like
number
.
And
for
the
Quality
;
many
poor
are
deprived
of
that
which
is
most
healthful
through
their
necessity
;
and
therefore
here
it
's
lawful
for
the
rich
to
go
beyond
them
,
and
to
use
so
much
of
the
creature
as
is
most
healthful
and
useful
to
their
duties
.
But
for
all
this
,
the
R●chest
man
in
England
hath
no
more
allowance
to
eat
or
drink
one
bit
or
cup
for
the
meer
pleasing
of
his
carnal
appetite
without
any
higher
end
,
than
the
poorest
man
that
is
:
It
is
a
sin
to
both
.
It
was
a
Rich
man
that
was
tormented
in
Hell
for
taking
up
his
good
things
in
this
life
,
in
being
clothed
in
purple
and
fine
l●nnen
,
and
faring
deliciously
or
sumptuously
every
day
,
Luke
16.
2.
And
the
same
answer
I
must
give
to
the
rest
of
the
question
,
if
a
poor
man
want
that
ease
,
or
sleep
,
or
recreation
,
that
would
sit
him
for
Gods
service
;
a
Rich
may
take
it
,
but
not
a
jot
more
.
He
may
not
lie
one
hour
in
bed
,
nor
spend
one
hour
in
talk
,
or
sports
,
or
long
dinners
,
beyond
what
is
useful
to
his
Christian
ends
,
let
him
be
never
so
Rich.
Rich
men
have
as
much
work
to
do
as
the
poor
,
and
as
much
need
to
watch
,
pray
,
and
fast
,
and
study
to
prepare
for
death
and
judgement
,
which
will
not
spare
them
because
they
are
rich
.
If
it
be
far
hardest
for
a
Rich
man
to
enter
into
the
Kingdom
of
God
by
Christ's
own
testimony
;
then
it
's
clear
,
that
Rich
men
have
ar
greatest
need
to
be
painful
to
overcome
th●●r
dangers
,
&
make
sure
work
for
their
imortal
state
.
3.
And
as
for
Apparel
,
I
grant
,
that
rich
men
that
are
Magistrates
or
in
any
Office
or
Calling
that
requires
it
,
may
lawfully
go
in
richer
apparel
than
the
poor
:
But
this
should
not
be
one
jot
to
please
their
carnal
proud
fancies
,
or
gratifie
inordinate
fleshly
desires
,
but
meerly
for
health
,
and
for
such
ornament
as
tendeth
to
the
honour
of
their
office
:
so
that
God
and
not
self
must
be
the
end
of
all
.
Take
warning
therefore
by
the
ruines
of
so
many
thousands
as
Prosperity
hath
undone
,
and
by
so
many
dreadful
Passages
of
Scripture
which
shew
the
danger
of
it
;
and
see
that
if
you
prosper
in
any
worldly
thing
,
you
offer
it
all
to
God
,
and
Deny
your selves
,
and
prosper
not
to
the
flesh
.
CHAP.
XXIX
.
Children
and
Relations
how
to
be
denied
.
12.
ANother
selfish
interest
is
in
friends
and
children
,
and
other
near
and
dear
Relations
,
and
this
is
also
to
be
denied
.
Not
that
you
should
imitate
those
unnatural
Hereticks
that
tell
us
that
Fathers
and
Mothers
,
and
Brethren
,
and
Sisters
,
and
Husbands
,
&
Princes
,
&
Wives
,
and
Subjects
,
are
all
Carnal
Relations
that
must
be
disowned
any
further
than
Justice
binds
us
to
a
retribution
to
parents
or
others
that
have
been
at
pains
or
cost
upon
us
:
No
,
this
is
worse
than
heathenish
impiety
,
and
not
only
against
the
fifth
Commandment
,
but
abundance
of
the
plainest
passages
through
the
Scripture
:
To
be
without
natural
affection
,
and
disobedient
to
parents
,
is
part
of
the
Character
of
those
impious
professors
of
whom
Paul
prophesied
,
2
Tim.
3.
2
,
3.
If
Christian
servants
have
Heathens
to
their
Masters
,
they
must
not
therefore
cast
off
the
yoak
,
but
count
them
worthy
of
all
honour
,
that
the
name
of
God
and
his
doctrine
be
not
blasphemed
:
And
if
they
have
believing
Masters
,
they
must
not
despise
them
because
they
are
brethren
,
but
the
rather
do
them
service
because
they
are
faithful
.
This
is
the
doctrine
of
the
Gospel
,
which
stablisheth
and
not
dissolveth
our
Relations
:
and
if
any
teach
otherwise
,
he
is
proud
,
knowing
nothing
,
but
doating
about
questions
and
strifes
of
words
,
1
Tim.
6.
1
,
2
,
3
,
4.
Believing
wives
must
stay
even
with
unbelieving
husbands
,
and
win
them
to
Christ
by
an
eminent
subjection
,
chastity
,
modesty
,
and
piety
,
1
Pet.
3.
1
,
2
,
3
,
4
,
6.
1
Cor.
7.
13
,
14.
And
the
like
may
be
said
of
other
relations
.
God
calls
us
not
as
Popish
votaries
conceive
,
to
renounce
and
separate
from
our
natural
or
other
near
relations
,
on
pretence
of
being
devoted
to
him
.
The
words
of
Paul
,
2
Cor.
5.
16.
are
abused
by
them
.
It
's
true
,
we
must
know
no
man
after
the
flesh
,
no
not
Christ
himself
;
that
is
,
as
esteeming
them
principally
for
carnal
excellencies
(
as
personage
,
greatness
,
birth
,
&c.
)
or
to
carnal
advantages
and
ends
,
or
preferring
the
body
and
common
relations
before
the
inward
spiritual
worth
and
spiritual
relations
:
And
thus
we
must
not
know
either
parents
,
or
children
,
or
husbands
,
or
wives
after
the
flesh
;
nor
should
a
Christian
know
or
do
any
thing
after
the
flesh
as
a
Carnal
man
:
but
yet
as
we
still
continue
our
Relation
to
Christ
as
his
Disciples
,
and
Servants
,
and
Members
,
and
Redeemed
ones
,
for
all
that
we
know
him
not
after
the
flesh
;
so
must
we
continue
our
Relations
to
others
,
and
be
faithful
in
the
duties
of
those
Relations
,
and
this
after
the
Spirit
and
for
God
.
So
that
by
this
you
may
see
,
that
it
is
our
Relations
,
carnally
considered
that
are
the
fleshly
interest
which
we
must
not
know
;
that
is
,
As
they
are
look'd
upon
as
any
part
of
that
self
,
or
of
the
Interest
of
that
self
which
would
be
its
own
End
and
God
,
and
which
is
opposite
to
God
,
or
not
subordinate
to
him
.
To
look
upon
your
children
more
as
yours
than
as
God's
,
is
a
carnal
selfish
▪
thought
:
To
love
them
inordinately
,
and
more
because
they
are
your
own
,
than
because
they
are
Gods
,
and
to
love
your
own
interest
in
your
children
more
than
Gods
interest
in
them
,
is
a
selfish
regarding
them
after
the
flesh
:
Grace
doth
not
destroy
nature
,
nor
natural
Relations
or
affections
;
but
it
sanctifieth
them
all
to
God
and
carrieth
us
above
it
,
and
destroyeth
it
as
glorious
intuition
destroyeth
gracious
knowing
in
part
,
that
is
,
by
perfecting
it
.
Before
Sanctification
we
know
,
esteem
,
regard
,
and
love
our
parents
,
children
,
husbands
,
wives
,
meerly
as
thus
related
to
us
,
and
in
these
Carnal
respects
,
and
rise
no
higher
:
and
if
we
had
converst
with
Christ
himself
,
and
eat
and
drank
in
his
presence
,
and
loved
him
accordingly
,
it
would
have
been
but
by
a
selfish
,
carnal
knowledge
,
esteem
,
and
love
:
But
now
we
are
sanctified
,
as
God
is
exalted
,
and
self
denied
and
annihilated
,
as
opposed
or
separated
from
God
,
so
are
all
things
that
belong
to
self
:
And
therefore
if
we
had
loved
parents
or
Christ
himself
but
with
such
a
carnal
selfish
love
before
,
yet
now
we
love
them
with
higher
love
,
that
carrieth
self
and
all
to
God
.
And
thus
even
self
is
so
destroyed
(
as
opposite
to
God
and
separate
from
him
)
as
thereby
to
be
exalted
as
united
and
subservient
to
him
.
And
so
is
the
love
of
friends
,
Relations
,
or
Christ
himself
(
if
we
had
loved
him
as
a
natural
Kinsman
or
brother
,
as
some
did
that
yet
believed
not
in
him
)
it
's
destroyed
,
but
by
an
exalting
,
perfecting
destruction
.
Just
so
far
as
self
is
dead
,
so
far
Carnal
knowledge
and
self-interest
in
friends
is
dead
,
and
their
dearness
to
us
for
that
interest
,
and
self
and
they
are
all
advanced
and
dedicated
unto
God
.
And
thus
it
is
that
the
Apostle
would
be
understood
,
and
thus
it
is
that
self
must
be
denied
in
your
Relations
;
but
because
much
duty
consisteth
herein
,
I
shall
moreover
tell
you
the
several
parts
of
it
in
a
few
Directions
which
shall
mostly
extend
to
other
Relations
,
but
principally
to
parents
,
because
they
are
aptest
to
exceed
.
1.
See
that
it
be
God
more
than
your selves
that
you
love
in
your
Children
,
and
other
Relations
.
And
to
that
End
,
see
what
of
God
is
in
them
,
as
they
are
his
creatures
,
as
devoted
to
him
,
as
any
way
gifted
by
him
for
his
service
,
and
as
sanctified
if
they
are
such
.
He
that
loveth
any
creature
for
it self
,
and
doth
not
principally
love
God
in
them
,
loveth
them
but
carnally
.
2.
See
therefore
that
you
value
and
love
those
most
that
have
most
of
God
in
them
,
and
the
best
of
his
endowments
.
Love
a
crooked
,
deformed
child
,
that
is
Godly
,
better
than
the
most
comely
,
or
beautiful
,
or
witty
,
that
is
ungodly
.
When
Parents
have
a
humorous
,
unreasonable
love
to
one
child
above
the
rest
without
desert
,
or
to
a
worse
before
a
better
,
this
is
but
a
carnal
selfish
Love
.
3.
Love
none
excessively
,
but
with
a
moderate
love
:
such
as
shall
allow
God
and
holiness
the
preheminence
;
so
that
when
you
have
the
most
love
for
your
Relations
,
you
may
have
more
for
God
,
at
least
in
the
Estimation
,
Resolution
,
Adhesion
of
your
souls
to
him
,
if
not
in
the
passionate
part
of
Love
.
4.
See
that
you
subject
them
to
the
Government
of
Christ
:
Labour
to
win
all
other
relations
to
him
:
and
devote
your
children
to
him
betimes
that
they
may
be
his
as
soon
as
yours
.
Whiles
they
have
no
wills
of
their
own
to
use
,
they
are
to
choose
with
your
wills
:
that
is
,
you
are
to
make
choice
for
them
.
And
therefore
if
you
unfeignedly
Dedicate
them
to
God
,
you
have
small
reason
to
doubt
of
his
acceptance
.
This
all
parents
do
virtually
,
that
are
Godly
:
For
he
that
is
himself
devoted
to
God
by
sanctification
,
doth
with
himself
devote
all
that
he
hath
,
and
virtually
all
that
ever
he
shall
have
.
And
if
he
understand
himself
,
he
will
do
it
actually
.
And
hence
it
is
that
the
Seed
of
Believers
(
yea
of
one
Believer
)
are
said
to
be
Holy
:
Not
only
or
chiefly
,
because
they
are
yours
,
born
of
your
bodies
;
nor
meerly
from
a
promise
of
God
,
that
hath
no
presupposed
reason
from
the
subject
:
But
because
they
are
the
children
of
one
that
hath
devoted
himself
,
and
all
that
he
hath
,
to
God
;
and
if
he
understand
himself
,
doth
actually
offer
,
devote
and
dedicate
his
child
to
God
in
the
solemn
Baptism
,
Ordinance
and
Covenant
.
And
God
will
sure
accept
all
that
upon
his
own
invitation
is
consecrated
and
offered
to
him
.
5.
See
that
you
submit
them
heartily
to
the
dispose
of
God
.
So
that
whatever
he
do
with
them
,
for
sickness
or
health
,
for
poverty
or
riches
,
for
honour
or
dishonour
,
for
life
or
death
,
you
can
patiently
bear
it
,
and
say
as
Eli
,
It
is
the
Lord
,
let
him
do
as
seemeth
him
good
,
1
Sam.
3.
18.
Murmur
not
if
God
afflict
and
take
them
away
,
even
at
once
,
as
he
did
the
sons
of
Job
,
or
if
he
should
afflict
you
in
them
as
he
did
David
in
Amnon
and
Absalom
.
Remember
that
as
the
Resignation
of
Life
it self
is
the
point
by
which
Christ
under
the
Gospel
doth
try
mens
faith
,
so
it
was
the
resignation
of
an
only
son
,
which
was
next
to
life
,
by
which
he
would
try
Abraham
the
Father
of
the
faithful
,
before
the
Incarnation
of
Christ
.
If
therefore
you
will
be
children
of
Abraham
,
you
must
walk
in
the
steps
of
faithful
Abraham
,
and
remember
that
your
children
are
not
your
own
;
and
be
content
that
God
do
with
his
own
as
he
pleases
.
6.
Make
God
their
portion
,
as
much
as
in
you
lieth
,
and
seek
more
for
a
spiritual
than
temporal
felicity
for
them
,
and
acquaint
them
with
their
Creator
in
the
days
of
their
youth
:
as
believing
that
those
of
them
that
are
the
Holiest
are
the
Happiest
.
7.
Devote
your
children
to
such
callings
and
imployments
in
which
they
are
likeliest
to
be
most
serviceable
to
God
:
Consider
their
dispositions
and
parts
;
and
then
never
ask
what
kind
of
life
is
the
most
honourable
or
gainful
for
them
,
but
in
what
way
and
course
of
life
they
may
most
serve
God
,
and
be
most
useful
to
his
Church
:
And
to
that
let
them
be
devoted
.
8.
Favour
them
not
in
sin
:
and
suffer
them
not
to
dishonour
God
that
they
are
devoted
to
:
Remember
Eli's
example
.
Gentle
reproofs
instead
of
necessary
severe
correction
,
is
called
by
God
,
A
despising
him
,
and
preferring
his
sons
before
him
:
1
Sam.
2.
29
,
30.
even
because
his
sons
made
themselves
vile
,
and
he
restrained
them
not
,
1
Sam.
3.
13.
Take
heed
as
you
love
your selves
or
them
,
of
taking
their
parts
against
God
,
or
against
correction
,
and
excusing
the
sins
by
which
they
do
dishonour
him
.
9.
Give
them
not
for
their
carnal
advancement
in
the
world
that
part
of
your
estate
which
is
due
to
God
.
You
owe
it
all
to
him
:
and
in
the
disposing
of
it
,
he
hath
limited
you
to
begin
at
home
,
&
provide
so
for
your
children
that
they
may
have
their
daily
bread
,
and
so
much
more
as
they
are
in
likelyhood
the
fittest
stewards
to
improve
for
God
.
But
if
you
see
the
publick
state
of
the
Church
or
Commonweal
to
stand
in
need
of
your
assistance
,
and
you
shall
then
give
almost
all
to
your
children
to
make
them
rich
and
great
in
the
world
,
and
put
off
the
works
of
greater
moment
with
some
poor
inconsiderable
alms
or
Legacy
,
this
is
to
prefer
self
before
the
Lord
;
even
as
it
is
imagined
to
survive
in
your
progeny
,
even
when
natural
self
can
no
longer
enjoy
it
.
It
's
a
wonder
,
how
so
many
men
seeming
holy
and
devoted
to
God
,
can
quiet
their
consciences
in
such
a
palpable
sin
as
this
.
If
one
of
them
have
two
hundred
,
or
three
hundred
pound
a
year
,
it
's
a
wonder
if
he
leave
an
hundred
a
year
of
it
to
any
pious
or
charitable
use
;
but
if
he
leave
forty
or
fifty
pound
to
the
poor
,
or
build
some
small
Almes-house
,
he
thinks
he
hath
done
well
;
all
the
rest
must
go
to
leave
his
son
in
equal
dignity
and
riches
in
the
world
as
himself
.
But
of
this
I
spoke
before
.
10.
Lastly
,
be
sure
that
you
be
very
suspicious
of
self
when
the
case
of
your
children
or
any
dear
Relation
is
before
you
.
For
self
is
near
you
,
and
will
stick
close
,
and
will
not
easily
be
thrust
out
of
your
Counsels
,
nor
●●aken
off
:
And
therefore
in
your
own
case
,
and
your
Childrens
case
,
or
the
case
of
your
near
friends
,
you
will
have
much
ado
to
overcome
the
cunning
and
strong
temptations
to
Partiality
,
if
you
were
the
holiest
Saint
on
earth
:
(
though
overcome
them
you
will
in
the
main
if
you
have
true
grace
:
)
But
if
you
are
dead
professors
,
it
's
twenty
to
one
but
they
will
overcome
you
;
and
you
will
shew
the
world
that
you
are
selfish
hypocrites
,
and
more
for
your
Children
and
Friends
than
God
.
Let
me
here
give
a
few
instances
in
this
warning
.
1.
How
oft
have
we
seen
it
here
and
elsewhere
,
that
people
that
make
some
shew
of
Religion
,
and
are
forward
to
have
vice
punished
,
and
discipline
exercised
,
yet
when
it
falls
on
any
children
,
or
near
relations
of
their
own
,
they
are
as
much
against
it
as
they
are
for
it
on
others
;
yea
rise
up
with
passion
and
bitter
reproaches
of
Officers
,
Ministers
,
or
others
that
are
the
causes
of
it
.
As
one
Hypocrite
is
tried
when
he
denieth
to
suffer
for
Christ
himself
,
so
others
shew
themselves
Hypocrites
sooner
,
by
preferring
their
children
,
yea
their
sinful
children
,
yea
the
present
ease
,
or
profit
,
or
credit
of
their
children
,
before
their
duty
and
the
honour
of
God
:
And
they
will
rather
have
God
provoked
,
sin
unpunished
,
and
their
childrens
own
salvation
hazarded
,
than
they
will
have
them
justly
and
regularly
chastised
:
yea
some
of
them
rise
up
as
malignant
enemies
against
them
that
do
it
.
2.
Again
,
When
God
hath
convinced
you
of
duty
,
if
a
carnal
friend
,
a
husband
or
a
parent
do
but
contradict
it
,
and
perswade
you
from
a
known
duty
or
a
holy
life
,
how
commonly
do
men
obey
,
because
forsooth
they
are
their
friends
that
do
perswade
them
?
3.
Moreover
,
When
the
case
falls
out
that
a
man
cannot
follow
God
and
his
duty
,
and
be
true
to
his
soul
,
but
he
is
like
to
lose
his
friends
;
how
commonly
is
God
denied
,
that
friends
may
not
be
denied
,
and
conscience
wounded
,
and
duty
bawk'd
,
that
the
favour
of
friends
may
not
be
lost
.
O
saith
one
,
they
are
the
friends
that
I
live
by
,
my
livelihood
is
in
their
hands
,
I
am
undone
if
they
cast
me
off
!
Well!
take
them
,
and
make
thy
best
of
them
,
and
keep
them
as
long
as
thou
canst
;
if
thou
canst
live
better
without
God
than
them
,
or
canst
spare
Gods
favour
better
than
theirs
,
and
they
are
better
friends
to
thee
than
Christ
is
,
and
would
be
,
take
thy
course
,
and
judge
at
last
whether
the
friend
that
thou
didst
chuse
,
or
that
thou
didst
neglect
and
abuse
,
was
the
better
,
and
would
have
stood
thee
in
more
stead
in
thy
deepest
ex●remities
.
Christ
hath
resolved
you
once
for
all
,
that
he
that
loveth
Father
,
or
Mother
more
than
him
,
is
not
worthy
of
him
,
and
cannot
be
his
Disciple
:
Nay
if
he
hate
not
Father
,
Mother
,
and
all
;
that
is
,
If
he
will
not
cast
them
all
away
,
and
forsake
them
as
men
do
hated
things
,
rather
than
forsake
Christ
and
the
glory
which
he
hath
promised
,
Luke
14.
26.
33.
And
therefore
seeing
Christ
hath
thought
meet
to
instance
in
the
forsaking
of
carnal
friends
for
his
sake
,
as
a
duty
of
all
that
will
be
his
Disciples
,
you
may
see
that
this
is
a
very
considerable
part
of
your
self-denial
.
And
doubtless
it
is
a
point
that
Christians
are
usually
put
to
the
tryal
in
or
else
Christ
would
not
have
instanced
in
it
.
Few
turn
to
Christ
,
but
their
carnal
friends
will
turn
from
them
.
No
greater
enemies
to
a
man
in
the
matters
of
his
salvation
(
except
carnal
self
)
than
carnal
friends
:
and
therefore
either
God
or
they
must
be
denied
.
For
when
God
is
for
holiness
and
they
against
it
;
when
they
are
for
sinful
pleasures
and
gain
,
and
God
against
it
,
both
cannot
be
pleased
;
and
therefore
one
of
them
must
be
denied
,
God
or
they
.
CHAP.
XXX
.
Revengeful
passions
to
be
denied
.
13.
ANother
part
of
self-denial
consisteth
in
the
denying
of
Revengeful
Passions
that
provoke
us
against
those
that
have
done
us
wrong
,
or
that
we
judge
to
be
our
enemies
.
It
is
the
common
saying
of
such
persons
as
are
disposed
to
this
sin
,
that
Revenge
is
sweet
:
it
easeth
the
minds
of
malicious
persons
to
have
their
will
upon
their
adversaries
,
and
to
see
them
at
their
feet
.
Nothing
of
all
his
honours
and
prosperity
could
satisfie
●aman
till
he
was
revenged
of
Mordecai
.
As
a
burning
f●stering
●o●l
or
ap●steme
is
eased
by
opening
and
vent
,
so
is
a
boiling
pa●●ionate
mind
,
when
by
railing
speeches
,
or
revengeful
actions
it
venteth
it self
against
them
that
they
hate
.
But
in
this
also
self
must
be
denied
by
all
that
will
be
Christs
Disciples
:
for
he
forgiveth
none
but
those
that
can
heartily
forgive
another
:
And
that
we
may
know
that
this
is
a
part
of
self-denial
of
great
necessity
,
he
hath
put
it
into
our
prayers
,
and
will
not
have
us
so
much
as
ask
for
forgiveness
our selves
,
if
we
cannot
forgive
;
that
we
may
know
,
that
seeing
it
is
not
to
be
asked
for
on
lower
terms
,
it
is
not
to
be
hoped
for
.
The
forgiving
grace
of
God
in
Christ
doth
so
melt
and
overcome
the
hearts
of
all
true
Christians
,
that
it
disposeth
them
in
their
measure
to
imitate
him
in
forgiving
:
And
they
cannot
find
in
their
heart
to
take
another
by
the
throat
for
an
hundred
pence
,
when
their
Lord
hath
forgiven
them
ten
thousand
talents
,
Mat.
18.
24.
28.
The
grace
that
is
most
gloriously
manifested
in
the
Gospel
must
needs
make
the
deepest
imprestion
on
the
soul
,
and
consequently
conform
the
soul
into
its
image
:
and
doubtless
this
is
love
,
and
compassion
,
and
forgiving
mercy
:
and
therefore
he
that
cannot
love
his
enemy
,
bless
them
that
curse
him
,
and
pray
for
them
that
hate
and
persecute
him
,
and
return
good
for
evil
,
can
be
no
child
of
God
,
Mat.
5.
44
,
45
,
46.
It
is
an
inhumane
oblivion
of
our
own
condition
for
a
man
to
seek
revenge
of
another
for
a
trifle
,
(
for
it
can
be
no
greater
as
it
is
against
such
simple
worms
as
we
)
when
so
many
and
hainous
sins
have
been
forgiven
us
.
Doth
God
remit
to
us
the
everlasting
torments
,
and
shall
we
inflict
on
another
the
venom
of
our
private
spleen
?
I
know
the
furious
Bedlams
and
malicious
wretches
do
take
all
this
but
for
unsatisfactory
talk
,
&
it
is
not
words
that
will
serve
their
turns
to
repair
their
honour
,
and
ease
their
devilish
rancorous
minds
.
Flesh
and
blood
say
they
,
cannot
endure
it
.
Answ.
And
therefore
flesh
and
blood
cannot
inherit
the
Kingdom
of
God
,
nor
corruption
inherit
incorruption
,
1
Cor.
15.
50.
Grace
can
do
more
than
flesh
and
blood
;
and
if
you
cannot
forgive
,
you
cannot
be
forgiven
.
If
it
be
so
hard
to
you
to
sorbear
,
yea
to
love
an
enemy
,
it
shall
be
as
hard
for
you
to
be
saved
,
and
escape
the
portion
of
the
enemies
of
God
;
and
if
the
word
of
Gods
command
be
but
wind
with
you
,
the
word
of
his
promise
shall
be
as
uneffectual
to
your
salvation
,
as
the
word
of
his
precept
and
perswasion
was
uneffectual
to
your
conversion
and
obedience
.
As
God
is
Love
,
so
his
sanctified
ones
are
turned
into
Love
.
Love
is
their
new
nature
:
and
Love
is
not
of
a
Revengeful
disposition
.
Love
is
the
Divine
Nature
in
us
;
and
malice
provoking
to
Revenge
is
the
Devilish
nature
.
And
a
believer
is
more
afraid
of
the
anger
of
God
,
than
to
take
his
sword
of
Revenge
out
of
his
hand
.
He
hath
learn'd
,
1
Pet.
2.
21
,
23.
1
Thes.
4.
6.
Rom.
12.
19.
[
Avenge
not
your selves
,
but
give
place
to
wrath
:
vengeance
is
mine
,
and
I
will
repay
,
saith
the
Lord
.
Be
not
overcome
of
evil
,
but
overcome
evil
with
good
.
CHAP.
XXXI
.
New
,
Vain
Histories
,
and
other
Mens
Matters
,
&c.
14.
ANother
piece
of
Carnal
pleasure
to
be
denied
,
is
,
the
Delight
men
have
in
reading
unprofitable
Histories
,
and
hearing
News
that
do
not
concern
us
,
and
medling
with
other
mens
matters
where
we
have
no
Call
.
With
some
fancies
this
is
a
notable
part
of
carnal
delight
:
Many
School-boys
,
and
young
effeminate
wits
are
as
much
poysoned
and
carried
away
with
reading
Romances
,
feigned
histories
and
tale-books
,
and
play-books
,
as
by
almost
any
piece
of
sensuality
.
O
the
precious
hours
that
have
been
lost
upon
this
trash
and
trumpery
;
but
of
this
I
spoke
before
:
that
which
now
I
speak
is
,
even
true
History
and
Reports
,
as
matter
of
meer
News
,
to
please
a
busie
ranging
mind
.
History
is
a
very
profitable
study
if
it
be
used
for
right
ends
,
and
be
rightly
chosen
.
It
's
a
very
great
help
to
understand
the
Scriptures
,
and
to
know
the
former
and
present
state
of
the
Church
;
and
see
the
wonderful
works
of
providence
,
that
otherwise
would
be
as
lost
to
us
.
It
is
not
fit
that
the
wondrous
works
of
God
should
die
with
those
that
have
seen
them
,
and
not
be
transmitted
to
posterity
.
God
should
have
the
honour
of
his
glorious
works
,
from
generation
to
genetion
:
and
how
shall
that
be
if
all
be
forgotten
?
He
that
knoweth
nothing
of
any
age
but
that
which
he
lives
in
,
is
as
fooli
as
he
that
knows
nothing
of
any
Country
or
Town
but
that
which
he
lives
in
.
Some
History
is
essential
to
our
faith
;
and
much
more
is
integral
to
it
;
&
yet
much
more
is
very
serviceable
to
it
.
He
that
hath
not
some
competent
acquaintance
with
Church-History
,
will
be
at
great
disadvantages
in
the
holding
and
defending
his
●aith
it self
against
an
Infidel
,
or
the
purity
of
Religion
against
a
Papist
.
And
he
that
knoweth
not
the
present
state
of
the
world
,
and
of
the
Church
through
the
world
,
doth
scarce
know
how
to
order
his
affections
,
or
compose
his
prayers
even
in
those
greatest
petitions
,
about
the
honour
&
Kingdom
&
will
of
God
.
They
cannot
grieve
with
the
Church
in
grief
,
nor
mourn
with
it
when
it
mourns
:
so
that
it
is
a
great
duty
of
a
Christian
to
labour
to
understand
by
History
the
former
and
present
state
of
the
Church
:
And
it
is
a
great
mark
of
a
gracious
soul
that
longs
to
hear
of
the
prosperity
of
the
Saints
,
and
free
progress
of
the
Gospel
;
and
a
mark
of
a
graceless
person
that
careth
not
for
these
things
.
But
when
History
is
not
used
to
acquaint
us
with
the
matters
of
God
,
or
to
furnish
us
with
useful
knowledge
,
but
to
please
a
ranging
carnal
mind
,
then
it
is
but
sinful
sensuality
or
vanity
.
Many
persons
have
no
such
delight
to
read
the
useful
History
of
Church-affairs
,
as
they
have
to
read
the
curiously
penned
,
though
less
useful
History
of
other
matters
.
Though
I
know
that
the
History
of
the
whole
world
is
very
serviceable
to
the
knowledge
of
Divine
things
:
yet
they
that
use
it
to
holy
ends
,
will
make
choice
accordingly
,
and
be
no
more
in
it
than
may
suit
with
those
ends
.
It
is
the
most
humane
,
with
the
most
light
,
ridiculous
passages
that
are
most
pleasing
to
vain
unsanctified
wits
;
but
the
godly
delight
in
it
so
far
as
it
shews
them
something
of
God
,
and
leadeth
them
to
him
.
In
the
very
reading
of
Scripture
,
a
carnal
reader
may
be
much
pleased
with
the
History
,
that
hath
no
savour
in
the
Doctrine
,
but
is
weary
to
read
it
:
and
yet
I
must
add
this
caution
by
the
way
;
If
we
find
a
carnal
kind
of
delight
in
Scripture-history
or
any
other
that
is
profitable
,
we
must
not
therefore
cast
off
the
History
,
but
seek
after
the
cure
of
our
disease
,
that
we
may
spiritually
take
pleasure
in
all
for
God
,
and
he
may
be
the
beginning
,
&
end
,
&
the
life
,
&
the
All
of
our
studies
and
delights
:
And
though
our
carnal
delight
in
News
and
History
be
a
sin
in
us
;
yet
God
doth
sometime
make
it
an
occasion
of
Good
by
leading
us
to
that
holy
truth
,
which
after
may
be
the
means
of
our
sanctification
,
though
at
first
we
received
it
but
as
a
Novelty
.
And
so
the
carnal
pleasure
that
many
have
in
hearing
News
,
and
sitting
with
folks
that
will
talk
of
other
mens
matters
,
or
things
that
concern
them
not
,
is
nothing
but
a
sinful
pleasing
of
the
fancy
,
and
loss
of
time
,
and
neglect
of
greater
matters
which
call
for
all
our
time
and
care
.
It
was
the
voice
of
the
Athenians
,
Act.
17.
21.
[
for
all
the
Athenians
and
strangers
that
were
there
,
spent
their
time
in
nothing
else
but
either
to
tell
or
to
hear
some
new
thing
]
yea
novelty
of
Doctrine
and
Religion
,
and
Teachers
,
is
a
snare
and
bait
to
carnal
fancies
,
which
many
are
taken
by
,
that
are
forsaken
of
God
,
having
first
forsaken
him
,
and
proved
false
to
the
truth
received
.
CHAP.
XXXII
.
Unnecessary
Knowledge
,
and
Deligh
therein
15.
ANother
part
of
Carnal
Pleasure
which
self
must
be
denied
in
,
is
,
A
desire
after
unnecessary
Knowledge
,
and
Delight
therein
.
This
is
the
common
sin
of
man
,
but
not
of
all
alike
.
Even
they
that
can
live
without
the
Knowledge
of
the
saving
Principles
of
Religion
,
do
yet
itch
to
know
unprofitable
things
:
and
many
a
foolish
question
they
will
be
asking
about
matters
unrevealed
,
or
that
concern
them
not
,
when
they
overlook
that
which
their
salvation
lieth
on
:
but
the
learneder
sort
,
and
especially
more
prying
wits
,
and
those
that
are
bred
up
among
disputes
,
are
the
pronest
to
this
sin
:
and
though
it
be
an
odious
vice
,
yet
it
so
befooleth
many
,
that
they
reckon
it
confidently
among
their
vertues
:
God
cannot
be
known
too
much
,
nor
can
any
man
be
too
much
in
love
with
the
true
knowledge
of
God
in
Jesus
Christ
:
without
this
knowledge
the
mind
is
not
good
,
nor
can
the
heart
be
sanctified
,
or
the
man
be
saved
:
Nor
can
any
man
know
too
much
of
the
will
and
word
of
God
;
nor
yet
of
his
works
in
which
he
revealeth
himself
to
the
world
.
But
the
Carnal
knowledge
which
is
to
be
denied
,
is
of
another
nature
than
the
sanctified
knowledge
of
believers
.
I
shall
shew
you
the
difference
in
certain
particular
respects
.
1.
This
desire
to
know
,
which
is
in
the
unsanctified
,
is
,
partly
from
meer
nature
,
and
partly
from
a
distempered
fantasie
,
which
is
like
a
crorupt
enraged
appetite
,
that
chooseth
that
which
is
unwholsom
,
and
yet
is
over-greedy
after
it
.
But
the
desire
after
knowledge
in
the
sanctified
,
is
kindled
by
the
love
of
God
,
and
the
love
of
those
holy
and
heavenly
things
which
they
are
inquiring
after
.
It
is
not
the
Love
of
God
that
sets
ungodly
men
upon
their
studies
,
but
a
common
and
carnal
desire
to
know
;
and
this
appears
in
the
end
,
which
is
next
.
2.
This
carnal
knowledge
is
but
to
feed
and
furnish
and
please
a
carnal
fancy
;
because
it
is
some
adding
to
our
understandings
,
and
because
it
is
naturally
pleasant
to
know
,
and
because
it
brings
in
some
novelty
and
variety
,
and
because
it
makes
us
seem
wiser
than
other
men
,
and
furnisheth
us
with
matter
of
discourse
and
ostentation
,
and
rids
the
mind
of
some
troublesom
doubts
;
therefore
even
the
worst
have
a
mind
to
know
.
But
this
is
the
knowledge
that
must
be
denied
:
that
which
must
be
valued
and
sought
after
,
is
,
To
know
God
,
that
we
may
love
,
and
reverence
,
and
trust
,
and
admire
,
and
honour
him
,
and
enjoy
him
:
To
know
Christ
,
that
we
may
have
more
Communion
with
him
:
To
know
the
word
and
works
of
God
,
that
in
them
we
may
know
his
nature
and
his
will
:
and
knowing
his
will
,
may
serve
him
and
please
him
:
These
must
be
the
ends
of
Christian
knowledge
.
There
is
nothing
in
the
world
that
God
hath
revealed
,
but
in
its
place
we
may
be
willing
to
know
,
so
that
we
stick
not
in
the
creature
,
or
sense
of
the
words
,
or
common
verities
,
but
use
every
thing
as
a
book
or
looking-glass
:
we
love
not
a
book
so
much
for
the
letters
as
for
the
matter
which
they
contain
:
&
we
love
not
a
Glass
for
it self
so
much
as
for
its
use
to
shew
us
the
face
which
we
would
see
in
it
:
so
if
we
go
to
the
creatures
but
as
a
book
in
which
we
may
read
the
mind
of
God
,
and
see
his
nature
,
and
as
a
glass
in
which
his
glory
doth
shine
forth
,
our
study
and
knowledge
will
be
sanctified
and
divine
.
And
thus
as
Paul
would
know
nothing
but
Christ
Crucified
,
so
every
Christian
should
be
able
to
say
,
that
he
would
know
nothing
but
God
in
Christ
:
for
though
we
know
a
thousand
matters
,
and
that
of
the
lowest
nature
in
themselves
,
yet
as
long
as
we
study
them
not
for
themselves
but
for
God
,
it
is
not
them
that
we
know
so
much
,
as
God
in
them
;
and
so
all
is
but
the
knowing
of
God
:
even
as
in
our
duty
,
though
the
works
may
be
many
and
mean
that
we
are
employed
in
,
yet
all
is
but
the
serving
of
God
,
as
long
as
we
do
them
all
for
him
:
this
is
the
main
difference
between
an
unsanctified
scholar
and
a
servant
of
God
in
all
their
studies
:
One
of
them
is
but
recreating
his
curious
fancy
or
inquisitive
mind
,
and
seeking
matter
of
honour
and
applause
,
or
some
way
or
other
studying
for
himself
:
but
the
other
is
searching
after
the
nature
and
will
of
his
Creator
,
and
learning
how
to
do
his
work
in
that
manner
as
may
please
and
honour
him
most
.
So
that
when
they
are
reading
the
same
books
,
and
studying
the
same
subjects
,
they
are
upon
quite
different
works
,
as
having
contrary
ends
in
all
their
studies
:
the
one
is
content
with
bare
speculation
and
aery
knowledge
which
puffeth
up
;
and
the
other
studieth
and
knoweth
practically
to
feed
the
holy
fire
of
love
in
his
heart
,
and
to
guide
,
and
quicken
;
and
strengthen
him
for
obedience
.
3.
Moreover
there
is
a
difference
commonly
in
the
subject
which
they
most
desire
to
know
:
for
though
there
is
no
truth
but
a
wicked
man
may
know
,
which
a
true
Christian
knoweth
,
and
also
but
few
truths
but
what
he
may
for
selfish
ends
be
desirous
to
know
;
yet
ordinarily
a
carnal
heart
is
much
more
forward
to
study
common
Sciences
than
Divinity
;
and
in
Divinity
to
study
least
the
practical
part
,
and
to
be
most
in
points
that
exercise
the
brain
,
and
lie
further
from
the
heart
:
but
the
sanctified
man
delighteth
most
in
knowing
the
mysterie
of
Redemption
,
the
riches
of
grace
,
the
glory
which
he
hopeth
for
,
the
nature
and
will
of
God
,
the
way
of
duty
,
the
temptations
that
are
before
him
,
and
his
danger
by
them
,
and
the
way
to
escape
,
with
such
other
useful
truths
which
he
must
live
upon
.
One
feeds
but
upon
the
air
and
chaff
of
words
and
notions
,
or
common
truths
;
and
the
other
is
taken
up
with
the
most
spiritual
,
heavenly
and
necessary
matters
:
yea
it
is
not
so
much
the
truth
as
the
matter
or
thing
revealed
by
it
which
the
Christian
looks
after
:
it
is
not
only
to
understand
the
meaning
of
the
Scripture
;
but
to
find
,
and
love
,
and
enjoy
that
God
,
that
Christ
,
that
Spirit
,
that
Life
which
is
revealed
in
those
words
of
Scripture
;
but
the
hypocrite
sticks
most
in
a
Grammatical
superficial
kind
of
knowledge
.
5.
Carnal
knowledge
would
break
Gods
bounds
,
and
would
needs
know
that
which
else
they
might
know
,
and
cannot
see
the
strength
of
a
reason
,
which
the
wise
can
see
;
yet
will
they
sooner
quarrel
with
the
light
than
with
their
eyes
,
and
suspect
the
reasons
and
words
of
God
rather
than
their
purblind
minds
.
But
spiritual
knowledge
is
modest
,
and
humble
,
and
obedient
;
&
presumeth
not
to
climb
any
higher
than
the
ladder
,
lest
he
lose
more
by
such
a
step
too
high
,
than
he
got
by
all
his
labor
hitherto
;
&
find
himself
all
in
pieces
at
the
bottom
while
he
would
needs
climb
above
the
top
.
He
finds
work
enough
in
what
God
hath
commanded
him
to
study
in
his
word
;
and
therefore
hath
no
leisure
to
look
after
things
that
God
hath
hid
from
him
:
It
is
for
the
use
of
knowledge
that
he
would
know
;
and
therefore
he
hath
no
great
mind
of
that
which
is
useless
;
and
he
knows
that
God
is
the
best
Judge
of
that
;
and
therefore
he
takes
that
to
be
best
for
him
which
is
prescribed
him
.
6.
Carnal
Students
are
apt
to
learn
in
the
wayes
which
their
interests
and
fancies
lead
them
to
:
but
holy
Students
learn
of
God
in
his
prescribed
way
;
that
is
,
1.
In
his
Church
,
which
is
his
School
.
2.
And
in
and
by
his
holy
Scripture
,
which
is
the
book
he
sets
us
to
learn
.
And
3.
By
his
Ministers
whom
he
commandeth
to
teach
us
.
4.
And
in
obedience
to
his
spirit
that
must
make
all
effectual
.
And
5.
In
fervent
prayer
to
God
for
that
spirit
and
a
blessing
.
This
is
Gods
way
in
which
he
will
bring
men
to
saving
knowledge
.
7.
Also
Carnal
Students
observe
not
(
commonly
)
Gods
order
in
their
learning
▪
but
they
begin
at
that
which
suteth
best
with
their
carnal
interest
or
disposition
,
as
being
least
against
it
;
and
they
catch
here
and
there
a
little
,
and
make
what
their
list
of
it
,
and
force
it
to
their
carnal
sense
,
and
to
speak
for
that
which
their
minds
are
most
affected
to
.
But
the
sanctified
student
,
begins
at
the
bottom
,
and
first
seeks
to
know
the
Essentials
of
Religion
,
&
Points
that
life
lieth
most
upon
:
and
so
he
proceeds
in
order
,
and
takes
the
lesson
which
God
and
his
Teachers
set
him
,
and
takes
up
truths
as
they
lie
in
order
of
necessity
and
use
.
8.
And
in
the
manner
also
the
difference
is
great
.
The
Carnal
student
searcheth
presumptuously
,
self-conceitedly
,
and
unreverently
,
and
speaks
of
holy
things
accordingly
,
and
censureth
them
,
when
he
should
censure
himself
and
actions
by
them
,
and
bendeth
the
words
of
God
to
his
own
carnal
interest
and
will
.
But
the
spiritual
student
searcheth
meekly
with
fear
and
reverence
,
with
self-suspicion
and
consciousness
of
his
exceeding
darkness
,
and
with
a
willingness
and
resolution
to
submit
to
the
light
,
for
conviction
and
for
the
guidance
of
his
conversation
.
And
now
you
see
what
carnal
studies
are
,
remember
that
to
avoid
them
is
part
of
your
self-denial
.
Restrain
your
ranging
phantasies
&
understanding
,
as
you
would
do
a
ranging
appetite
.
If
you
have
a
mind
that
would
fain
reach
higher
than
God
hath
given
you
light
in
Scripture
,
or
a
mind
that
must
needs
be
satisfied
of
the
reasons
of
all
Gods
ways
,
and
murmureth
if
any
of
its
doubts
be
unresolved
,
remember
that
this
is
self
that
must
be
denied
;
and
if
any
be
wise
in
his
own
eyes
,
he
must
become
a
fool
,
that
he
may
be
wise
,
1
Cor.
3.
18.
and
as
little
children
must
you
come
to
the
School
of
Christ
,
if
you
will
indeed
be
his
Disciples
And
remember
that
this
Intellectual
voluptuousness
,
licentiousness
,
and
presumption
of
Carnal
minds
,
is
a
higher
,
and
in
some
respects
greater
,
and
more
dangerous
vice
,
than
brutish
sensuality
.
And
you
may
cheat
and
undo
your
souls
in
a
civil
course
of
carnal
selfish
studies
,
as
well
as
in
a
course
of
more
gross
and
sensual
v●luptuonsness
.
CHAP.
XXXIII
.
Factious
Desire
of
the
success
of
our
own
Opinions
and
Parties
,
as
such
,
&c.
16.
ANother
selfish
Interest
to
be
denied
,
is
,
The
factious
desire
of
the
success
of
any
odd
opinions
which
we
have
espoused
,
and
of
the
increase
and
prosperity
of
any
dividing
party
in
the
Church
which
we
have
addicted
our selves
unto
.
It
exceedingly
delighteth
a
Carnal
mind
that
his
Judgement
should
be
admired
,
and
he
should
be
taken
as
the
light
of
the
Country
round
about
him
,
and
therefore
when
he
hath
hatcht
any
opinions
of
his
own
,
or
espoused
any
whereby
his
singularity
may
be
manifested
,
or
by
which
his
selfish
interest
may
be
promoted
,
he
is
as
careful
to
promote
these
opinions
,
and
the
party
that
holdeth
with
him
,
as
a
Covetous
man
is
to
promote
his
gain
.
There
is
indeed
as
much
of
self
in
many
mens
Heresies
and
Church-divisions
,
as
any
Sensualist
hath
in
his
way
.
And
hence
it
is
that
a
zeal
for
selfish
opinions
is
easily
got
and
easily
maintained
;
when
zeal
for
the
saving
truths
of
God
is
hardly
kindled
,
and
hardly
kept
alive
.
Yea
multitudes
in
the
world
do
make
the
very
truth
to
be
the
matter
of
their
carnal
interest
in
it
;
while
they
some
way
get
a
seeming
peculiar
interest
,
and
promote
it
but
as
an
opinion
of
their
own
,
or
of
their
party
,
and
use
it
for
selfish
carnal
ends
.
And
hence
it
is
that
many
that
are
called
Orthodox
,
can
easily
get
and
keep
a
burning
zeal
for
their
Orthodox
opinions
,
when
Practical
Christians
do
find
it
a
very
hard
matter
to
be
zealous
for
the
same
truths
in
a
Practical
way
.
Many
ungodly
men
will
be
hot
in
Disputing
for
the
truth
,
and
crying
down
all
that
are
against
it
,
and
perhaps
so
far
exceed
their
bounds
,
that
the
godly
dare
not
follow
them
!
And
the
reason
is
clear
.
Whether
it
be
Truth
or
Error
that
a
man
holds
,
if
he
hold
it
but
as
a
conceit
of
his
Own
,
or
as
the
opinion
of
his
party
,
or
to
be
noted
in
the
world
,
as
one
that
hath
found
out
more
truth
than
others
,
or
any
way
make
it
but
the
matter
of
his
selfish
interest
,
nature
and
corruption
will
furnish
him
with
a
zeal
for
it
:
It
's
easie
to
go
where
sin
and
Satan
drives
;
and
to
be
zelous
where
zeal
hath
so
small
resistance
:
and
to
swim
down
the
stream
of
corrupted
nature
.
But
it
is
not
so
easie
to
be
zealous
in
the
practical
saving
entertainment
of
the
truth
,
and
exercising
that
faith
and
love
to
God
and
holy
obedience
which
truth
is
sent
to
work
in
us
.
A
schismatical
or
Opinionative
use
of
truth
it self
,
is
but
an
using
it
for
self
against
the
God
of
truth
:
and
it
is
no
more
wonder
to
see
men
zealous
in
this
,
than
to
see
men
forward
and
hot
in
any
evil
:
We
cannot
tell
how
to
quench
or
restrain
this
selfish
carnal
kind
of
zeal
.
But
when
men
should
use
the
truth
for
God
,
and
their
salvation
against
Satan
,
and
sin
,
and
self
,
then
it
's
hard
to
make
them
zealous
:
They
are
like
green
wood
or
wet
fuel
on
the
fire
,
that
will
not
burn
without
much
blowing
,
and
soon
goeth
out
when
it
seemed
to
be
kindled
,
if
once
you
leave
it
to
it self
:
Paul
spoke
not
non-sense
when
he
said
[
For
ye
are
yet
Carnal
:
for
whereas
there
is
among
you
envying
,
and
strife
,
and
divisions
,
are
ye
not
carnal
and
walk
as
men
?
For
while
one
saith
,
I
am
of
Paul
,
and
another
I
am
of
Apollo
,
are
ye
not
Carnal
?
1
Cor.
3.
3
,
4
,
5.
How
secretly
soever
it
may
lurk
,
there
is
doubtless
much
of
self
and
flesh
in
Heresies
and
unjust
Divisions
.
I
know
that
most
of
them
little
perceive
it
.
James
and
John
in
their
zeal
,
which
would
have
called
for
fire
from
heaven
,
did
not
know
what
spirit
they
were
of
.
But
God
would
not
have
spoke
it
,
if
it
were
not
true
,
Rom.
16.
17.
[
Now
I
beseech
you
brethren
,
mark
them
which
cause
Divisions
,
and
offences
,
contrary
to
the
Doctrine
which
ye
have
learned
,
and
avoid
them
:
For
they
that
are
such
,
serve
not
our
Lord
Jesus
Christ
but
their
own
belly
,
and
by
good
words
and
fair
speeches
deceive
the
hearts
of
the
simple
.
]
Though
they
little
believe
that
that
there
is
any
such
wickedness
in
them
as
this
,
yet
the
Spirit
of
God
,
that
is
the
searcher
of
hearts
is
acquainted
with
it
:
and
assureth
us
that
both
at
the
bottom
and
the
End
,
Church-dividing
courses
have
a
carnal
selfish
nature
:
It
is
some
secret
interest
of
self
,
(
though
scarce
discerned
)
that
kindleth
the
zeal
,
and
carrieth
on
the
work
:
It
is
not
God
that
is
served
by
the
divisions
of
his
Church
.
Many
Sects
now
among
us
,
do
put
a
face
of
Truth
and
Zeal
upon
their
cause
:
But
self
is
the
more
dangerously
powerful
with
them
,
by
how
much
the
less
suspected
or
observed
.
The
Papists
under
the
pretence
of
the
Churches
Union
,
are
the
great
dividers
of
the
Christian
world
,
unchurching
the
far
greatest
part
of
the
Church
,
and
separating
from
all
that
be
not
Subjects
of
the
Pope
of
Rome
:
And
do
you
think
it
is
self
and
flesh
that
is
the
Principle
and
Life
,
and
End
of
this
their
Schism
?
were
it
not
for
the
upholding
of
this
usurped
power
and
worldly
immunities
,
and
greatness
of
the
Clergy
,
it
is
morally
impossible
that
so
many
men
of
reason
and
learning
could
concur
in
such
a
schism
,
and
in
so
many
gross
conceits
as
go
along
with
it
.
It
is
not
the
Pope
that
they
are
principally
united
in
:
For
the
far
greatest
part
of
them
,
it
it
too
evident
that
it
is
selfish
and
fleshly
interest
that
is
their
Center
,
to
which
the
Pope
is
but
a
means
.
Hence
it
is
that
many
of
their
Jesuits
and
Fryars
are
carried
abroad
the
world
,
with
such
a
fire
of
zeal
,
to
promote
their
cause
,
that
they
will
compass
sea
and
land
for
it
,
and
day
and
night
are
busie
at
the
work
,
to
plot
,
and
contrive
,
and
insinuate
,
and
deceive
,
and
think
no
cost
or
pains
too
great
.
For
a
selfish
sinful
zeal
and
diligence
hath
so
many
friends
,
and
so
little
hindrance
,
that
it
's
easily
maintained
:
but
so
is
not
the
healing
peaceable
,
practical
,
and
holy
zeal
of
true
believers
.
Well!
Consider
what
I
say
to
you
from
the
Word
of
the
Lord
:
There
is
a
selfish
dividing
Zeal
in
Religion
,
which
must
be
denied
as
well
as
whoredom
or
drunkenness
.
If
you
ask
me
how
it
's
known
:
Briefly
now
I
shallonly
tell
you
this
much
of
it
:
1.
That
it
is
usually
for
either
an
Error
or
a
particular
Truth
,
against
the
interest
and
advantage
of
the
body
of
unquestionable
Christian
verities
.
They
can
let
Religion
suffer
by
it
,
so
their
opinion
do
but
thrive
.
2.
It
is
usually
for
an
Opinion
by
reason
of
some
special
endearment
or
interest
of
their
own
in
it
.
3.
They
cry
up
that
opinion
with
a
zeal
and
diligence
much
exceeding
that
which
they
bestow
upon
other
opinions
of
equal
weight
;
and
lay
a
greater
stress
upon
it
,
than
any
shew
of
reason
will
allow
them
.
4.
They
usually
are
zealous
for
a
party
and
division
,
against
the
Unity
of
the
Catholick
Church
.
5.
Their
Zeal
is
most
commonly
turned
against
the
faithful
Pastors
of
the
Church
:
For
it
's
hard
to
keep
in
with
schism
,
and
with
faithful
Pastors
too
:
And
if
the
Ministers
will
not
own
their
sin
and
error
,
they
will
disown
the
Ministers
.
The
Anabaptists
and
other
Sects
of
late
,
would
never
have
been
so
much
against
Christ's
Ministers
,
if
the
Ministers
had
not
been
against
their
way
.
6.
Their
course
doth
in
the
conclusion
,
bring
down
Religion
,
and
hinder
the
thriving
of
the
Gospel
and
of
Godliness
.
Mark
,
what
is
the
issue
of
most
of
those
ways
,
that
these
men
are
so
hot
for
?
Doth
it
go
better
or
worse
with
the
Church
and
cause
of
Christ
in
general
,
where
they
are
,
than
it
did
before
?
Is
Religion
in
more
strength
,
and
beauty
,
and
life
,
and
honour
?
or
doth
real
holiness
more
abound
?
If
so
,
be
not
too
hasty
to
censure
their
Zeal
.
But
usually
all
these
dividing
ways
,
are
the
diseases
of
the
Church
:
which
cause
its
languishing
,
decay
,
and
dissolution
.
7.
Lastly
,
This
selfish
zeal
is
commonly
censorious
,
and
uncharitable
,
and
diminisheth
Christian
Love
,
and
sets
those
a
reproaching
and
despising
each
other
,
that
should
have
lived
in
the
Union
and
Communion
of
Saints
.
Where
you
find
these
properties
of
your
zeal
and
desire
,
for
the
promoting
of
your
Opinions
or
parties
in
Religion
,
you
have
great
reason
to
make
it
presently
your
business
to
find
out
that
insinuating
self
,
which
maketh
your
Religion
Carnal
,
and
to
deny
and
mortifie
it
.
CHAP.
XXXIV
.
Carnal
Liberty
to
be
denied
:
What.
17.
ANother
selfish
interest
to
be
denied
,
is
Carnal
Liberty
.
A
thing
that
selfishness
hath
strangely
brought
of
late
into
so
much
credit
,
that
abundance
among
us
think
they
are
doing
some
special
service
to
God
,
their
Country
,
the
Church
and
their
own
souls
,
when
they
are
but
deeply
engaged
for
the
Devil
,
by
a
self-seeking
spirit
,
in
a
Carnal
Course
.
For
the
discovery
of
this
dangerous
common
disease
,
I
must
first
tell
you
,
that
there
is
a
threefold
Liberty
which
must
carefully
be
differenced
.
1.
There
is
an
Holy
,
Blessed
Liberty
which
no
man
must
deny
.
2.
There
is
a
wicked
Liberty
,
which
no
man
should
desire
.
3.
And
between
these
two
there
is
a
Common
,
Natural
,
and
Civil
Liberty
,
which
is
good
in
its
place
,
as
other
worldly
matters
are
,
but
must
be
denied
,
when
it
stands
in
competition
with
higher
and
better
things
;
and
,
as
all
other
worldly
matters
,
is
Holy
when
it
is
Holily
esteemed
and
used
;
that
is
,
for
God
;
but
sinful
when
it
is
sinfully
esteemed
and
used
,
and
that
is
for
Carnal
self
.
I.
The
first
of
these
is
not
to
be
denied
,
but
all
other
Liberty
to
be
denied
for
it
.
This
Holy
Liberty
consisteth
in
these
following
Particulars
.
1.
To
be
freed
from
the
Power
of
sin
,
which
is
the
disability
,
the
deformity
,
the
death
of
the
soul
.
2.
From
the
Guilt
of
sin
,
and
the
wrath
of
God
,
and
the
Curse
of
the
Law
.
3.
To
be
restored
to
God
by
Christ
,
in
Union
,
Reconciliation
,
and
Sanctification
;
and
our
enthralled
spirits
set
free
,
to
know
,
and
love
,
and
serve
him
,
and
delight
in
him
.
Where
the
Spirit
of
the
Lord
is
,
there
is
Libert
y
,
2
Cor.
3.
17.
God
is
the
souls
freedom
,
who
is
its
Lord
,
and
life
,
and
end
,
and
all
.
4.
To
be
delivered
from
Satan
as
a
Deceiver
,
and
enemy
,
and
executioner
of
the
wrath
of
God
.
5.
To
be
freed
from
that
Law
or
Covenant
of
Works
,
which
requireth
that
which
to
us
is
become
impossible
.
6.
To
be
freed
from
the
burdensome
task
of
useless
Ceremonies
,
imposed
on
the
Church
in
the
times
of
infancy
and
darkness
.
7.
To
be
freed
from
the
accusations
of
a
guilty
conscience
,
&
those
self-tormentings
which
in
the
wicked
are
the
fore-tastes
of
hell
.
8.
To
be
freed
from
such
temporal
judgments
here
as
might
hinder
our
salvation
,
or
our
service
of
God
.
9.
To
be
free
from
the
condemning
sentence
at
the
last
day
,
and
the
everlasting
Torments
which
the
wicked
must
endure
.
10.
And
to
be
delivered
into
the
blessed
sight
of
God
,
and
the
perfect
fruition
and
pleasing
of
him
,
in
Perfect
Love
,
and
Joy
,
and
Praise
,
to
all
eternity
.
This
is
the
Liberty
which
you
must
not
deny
,
which
I
therefore
name
,
that
by
the
way
you
may
see
,
that
it
is
not
for
nothing
that
the
other
sorts
of
Liberty
are
to
be
denied
.
II.
The
second
sort
of
Liberty
is
,
that
which
is
wicked
&
directly
evil
,
which
all
men
should
deny
:
And
this
is
a
freedom
from
Righteousness
,
as
the
Apostle
calls
it
,
Rom.
6.
20.
To
be
free
from
a
voluntary
subjection
to
God
,
and
free
from
his
severe
and
holy
Laws
,
and
free
from
the
thoughts
of
holiness
,
and
of
the
life
to
come
,
and
free
from
those
sighs
and
groans
for
sin
,
and
that
godly
sorrow
which
the
sanctified
undergo
;
and
to
be
free
from
all
those
spiritual
motions
and
changing
works
upon
their
hearts
,
which
the
Spirit
doth
work
on
all
the
Saints
:
to
be
free
from
holy
speeches
,
and
holy
prayer
,
and
other
duties
,
and
from
that
strict
and
holy
manner
of
living
which
God
commandeth
;
to
be
at
liberty
to
sin
against
God
,
and
to
please
the
flesh
,
and
follow
their
own
imaginations
and
wills
,
let
God
say
what
he
will
to
the
contrary
:
to
be
free
to
eat
and
drink
what
we
love
and
have
a
mind
of
,
and
to
be
merry
,
and
wanton
,
and
lustful
,
and
worldly
,
and
take
our
course
without
being
curbed
by
so
precise
a
Law
,
as
God
hath
given
us
:
to
be
free
from
an
heavenly
conversation
,
and
those
preparations
for
death
,
and
that
Communion
with
God
which
the
Saints
partake
of
:
This
is
the
wicked
Liberty
of
the
world
,
which
the
worst
of
carnal
men
desire
:
And
the
next
beyond
this
,
is
a
Liberty
to
lie
in
the
fire
of
hell
,
and
a
freedom
from
salvation
,
and
from
the
everlasting
Joy
and
Praises
of
the
Saints
.
If
freedom
from
Grace
and
Holiness
deserve
the
name
of
Freedom
,
then
you
may
next
call
Damnation
a
Freedom
.
And
it
is
part
also
of
this
sinful
miserable
Liberty
to
be
free
from
the
Government
,
and
Officers
,
and
good
Laws
which
rule
the
Church
and
Commonwealth
.
And
such
wretches
there
are
in
the
world
,
that
seriously
judge
it
a
desirable
Liberty
to
be
free
from
these
.
They
think
that
their
Country
is
Free
,
when
every
man
may
do
what
he
list
,
and
they
have
no
King
or
other
Governors
,
or
none
that
will
look
after
them
,
and
punish
their
miscarriages
:
And
they
think
the
Church
is
free
,
when
they
have
no
Pastors
,
or
when
Pastors
have
least
power
over
them
,
and
they
may
do
what
they
list
.
And
indeed
if
they
were
rid
of
Magistrates
and
Ministers
,
they
were
free
!
As
a
School
is
free
that
hath
shut
out
the
Master
,
or
have
rejected
him
,
and
teach
and
rule
one
another
!
And
as
a
Ship
is
free
when
the
Master
and
Pilot
are
thrown
over-board
;
and
as
an
Army
is
free
when
they
have
cast
off
or
lost
their
commanders
:
or
to
speak
more
fitly
,
as
an
Hospital
is
free
when
they
are
delivered
from
their
Physician
;
and
as
the
madmen
in
Bedlam
are
free
when
they
have
killed
,
or
escaped
from
their
Keepers
.
As
Infidels
keep
their
Freedom
,
by
refusing
Christ
in
himself
:
so
carnal
Dividers
and
Hereticks
keep
their
Freedom
,
by
refusing
his
Officers
,
and
Christ
in
those
Officers
:
For
he
that
heareth
them
heareth
him
;
and
he
that
despiseth
them
,
despiseth
him
;
and
he
that
despiseth
,
despiseth
not
man
but
God
,
Luke
10.
16.
1
Thes.
4.
8.
And
another
part
of
this
ungodly
Liberty
is
,
to
be
free
from
the
exercise
at
least
of
this
power
of
Magistrates
and
Ministers
so
far
as
not
to
be
restrained
from
sin
,
though
they
be
not
free
from
the
state
of
subjects
.
To
swear
,
and
be
drunk
,
and
live
as
most
Ale-sellers
on
the
damning
sins
of
others
,
and
make
a
trade
of
selling
men
their
damnation
,
and
to
have
no
Magistrate
punish
them
,
no
Officer
trouble
them
,
and
no
neighbour
accuse
them
;
this
is
their
Liberty
.
To
game
,
and
roar
,
and
revel
,
and
have
no
body
say
to
them
,
Why
do
you
so
,
is
part
of
their
Liberty
.
To
have
leave
without
Restraint
to
make
all
others
as
bad
as
themselves
,
and
if
they
are
Infidels
or
Hereticks
,
to
perswade
other
men
to
it
:
If
they
hold
any
opinion
against
the
God
that
made
them
,
against
Christ
,
against
the
Spirit
of
God
,
against
the
Word
and
Laws
of
God
,
against
his
Ministers
,
his
Church
,
his
Ordinances
,
against
any
necessary
point
of
Faith
,
or
if
they
have
any
false
conceit
that
leads
straight
to
Hell
,
that
they
may
have
full
power
,
license
,
and
authority
,
to
bring
as
many
as
they
can
to
be
of
the
same
mind
,
that
they
may
not
be
unprofitable
servants
to
the
Devil
,
nor
go
to
Hell
alone
,
this
is
a
great
part
of
their
impious
Liberty
:
And
because
the
name
of
Conscience
is
become
honourable
,
they
call
this
by
the
name
of
Liberty
of
Conscience
:
when
indeed
it
is
Liberty
of
Practice
that
they
mean
,
and
not
Liberty
of
Conscience
:
For
their
Conscience
cannot
be
altered
by
force
,
nor
touched
by
the
Sword
.
It
's
they
that
deprive
men
of
the
Liberty
of
their
Consciences
,
whilst
by
false
teaching
they
put
out
the
eye
of
conscience
,
&
enslave
it
to
sinful
false
conceits
.
And
Conscience
is
science
:
and
Error
is
not
science
but
ignorance
:
And
therefore
as
Error
is
not
Conscience
,
but
the
destruction
of
Conscience
;
so
Liberty
to
error
,
is
no
Liberty
of
Conscience
,
but
a
Liberty
to
destroy
Conscience
:
Much
less
is
it
Liberty
of
Conscience
to
sin
against
God
,
and
draw
others
from
Conscience
into
error
,
and
poyson
mens
souls
,
and
hinder
the
Gospel
,
and
promote
the
work
and
Kingdom
of
the
Devil
.
And
many
of
our
miserable
sottish
people
take
it
for
a
part
of
their
desired
Liberty
to
be
free
from
Ministers
Spiritual
Oversight
and
Government
,
&
not
to
be
Carechised
or
called
to
an
account
,
or
examined
about
the
state
of
their
souls
,
nor
questioned
about
their
lives
,
but
that
they
may
do
what
they
will
,
and
have
Sacraments
,
and
all
Ordinances
on
what
terms
and
in
what
manner
they
will
,
and
to
have
Ministers
bow
their
Judgments
to
theirs
,
and
lay
their
Consciences
at
the
feet
of
every
carnal
ignorant
wretch
,
and
be
but
their
servants
to
do
what
they
would
have
them
:
this
is
the
Liberty
that
Satans
servants
do
desire
.
And
withall
,
that
they
may
be
free
from
necessary
payments
for
the
safety
of
the
Commonwealth
,
and
from
the
necessary
retribution
to
God
,
for
the
Church
and
poor
,
yea
from
giving
but
the
Ministers
their
own
;
all
this
they
take
for
part
of
their
liberty
.
But
they
are
all
such
liberties
as
Christ
never
purchased
,
and
the
Gospel
never
bestowed
,
and
never
made
the
Owners
happy
:
It
is
a
liberty
to
starve
their
own
souls
,
and
go
quietly
to
everlasting
torment
,
and
not
be
molested
by
Preachers
and
Puritans
,
but
to
sin
against
God
,
and
damn
themselves
,
and
be
let
alone
,
and
have
no
body
tell
them
of
it
,
or
ask
them
,
Why
will
you
do
so
?
In
a
word
,
it
is
that
liberty
that
Christ
died
to
save
his
people
from
,
and
which
the
Gospel
would
take
down
,
and
the
spirit
,
ministry
,
and
Ordinances
would
overthrow
,
and
which
no
wise
or
good
man
hath
reason
to
desire
:
&
it
is
that
liberty
which
God
will
save
all
those
from
,
whom
he
will
save
from
the
flames
of
hell
.
III.
The
third
sort
of
Liberty
is
that
which
is
in
it self
Indifferent
,
or
to
be
reckoned
among
the
common
transitory
benefits
of
this
life
,
which
with
Gods
blessing
is
a
mercy
;
and
well
used
may
do
good
,
but
otherwise
is
hurtful
or
little
worth
.
This
Liberty
is
not
the
Natural
Liberty
of
the
will
,
which
in
regard
of
its
own
elicite
Acts
is
nothing
but
the
power
of
self-determination
;
and
in
regard
of
internal
imperate
acts
,
is
nothing
but
a
power
or
freedom
to
do
what
we
will
.
For
these
are
so
our
own
,
if
not
our selves
,
that
no
man
can
take
them
from
us
;
at
least
the
first
.
Nor
is
it
the
Ethical
Liberty
of
the
soul
from
sin
by
gracious
Habits
:
for
this
is
ever
good
,
as
was
said
before
.
Nor
is
it
a
Political
Liberty
from
those
tyrannous
Laws
or
practices
of
men
that
would
root
out
the
Gospel
and
pull
down
the
Kingdom
of
Christ
,
and
set
up
iniquity
.
This
Liberty
must
be
desired
,
and
not
denied
,
even
when
we
submit
our selves
to
persecution
:
but
it
is
1.
The
Civil
Liberty
of
being
from
under
the
Government
of
others
,
and
of
having
a
hand
in
Government
our selves
.
2.
The
Liberty
of
being
from
under
the
Government
of
Strangers
,
Conquerors
,
or
enemies
.
3.
The
Liberty
of
choosing
our
own
Governors
,
and
having
them
not
by
other
mens
election
set
over
us
.
4.
A
Liberty
from
burdensom
payments
&
taxes
which
are
of
no
necessity
to
our
good
.
5.
A
liberty
from
arbitrary
Government
,
and
from
being
liable
to
the
meer
will
and
passions
of
men
.
6.
A
protection
from
the
abuses
and
injuries
of
others
.
7.
And
a
liberty
for
o
foolish
conceits
that
makes
imprisonment
so
grievous
to
the
most
.
It
is
the
same
earth
that
they
tread
on
,
and
the
same
air
that
they
breath
in
as
before
.
The
great
trouble
is
that
they
have
not
their
wills
:
for
when
their
own
wills
do
as
much
confine
them
,
it
is
then
no
trouble
.
I
can
confine
my self
to
one
room
,
to
one
chair
,
the
far
greatest
part
of
the
year
for
my
studies
:
and
why
should
I
not
bear
as
well
to
be
so
confined
by
another
,
if
my
own
will
could
but
comply
with
it
?
Never
grudge
at
restraint
or
imprisonment
then
,
but
find
out
some
imployment
in
it
,
whereby
you
may
be
serviceable
to
God
,
or
at
least
serve
him
by
your
sufferings
,
and
then
rejoyce
in
it
,
and
bring
your
minds
to
your
condition
,
and
so
you
may
set
your selves
at
liberty
in
spite
of
the
greatest
Tyrant
in
the
world
.
Imprisonment
is
but
a
penal
restraint
:
and
if
,
it
be
not
Involuntary
,
it
's
scarcely
penal
:
it
is
therefore
in
your
power
whether
you
will
be
Prisoners
or
not
,
because
it
is
in
your
power
whether
it
shall
be
involuntary
or
not
.
Be
but
willing
of
your
confinement
,
and
you
are
at
liberty
;
and
though
you
are
not
out
of
the
place
,
you
are
out
of
the
prison
.
The
same
room
that
is
a
prison
to
the
rest
,
is
none
to
the
keper
that
guards
them
,
because
apprehending
it
to
be
for
his
commodity
,
he
is
willing
of
it
,
and
their
prison
is
his
home
.
And
if
you
do
but
apprehend
how
you
are
called
from
temptations
,
and
have
an
opportunity
of
honouring
God
,
or
at
least
of
being
more
humbled
and
mortified
,
and
so
bring
your
mind
to
consent
to
your
habitation
,
it
's
become
your
home
and
place
of
freedom
:
however
he
is
unworthy
of
the
liberty
of
the
Saints
,
that
cannot
deny
the
liberty
of
his
habitation
or
bodily
abode
for
the
attaining
of
it
.
And
for
thethings
that
men
make
such
a
stir
about
in
the
world
,
under
the
name
of
their
●●●il
liberties
,
some
of
them
are
no
liberties
,
but
fancies
or
miseries
,
&
the
rest
of
them
are
no
further
to
be
valued
than
they
are
subservient
to
the
Kingdom
of
Christ
and
the
good
of
souls
.
Conceited
people
call
it
their
liberty
to
be
governed
rather
by
four
hundred
than
by
one
,
or
by
Popularity
than
by
other
forms
of
Government
,
and
a
great
stir
they
make
about
this
,
as
if
their
felicity
did
consist
in
it
:
When
as
the
true
liberty
of
a
Commonwealth
consisteth
in
the
fullest
conformity
of
their
Laws
and
their
execution
to
the
will
of
God
:
in
being
free
from
all
Laws
or
Passions
of
men
that
encourage
iniquity
,
and
are
against
the
Gospel
or
the
common
good
,
and
peace
and
welfare
of
the
body
:
In
a
word
,
to
have
Government
best
fitted
to
the
ends
of
Government
,
which
is
such
a
temporal
safety
and
prosperity
as
most
conduceth
to
the
service
and
honour
of
God
:
But
the
species
of
Government
is
none
of
this
liberty
in
it self
considered
.
A
people
may
be
at
much
more
liberty
under
a
pious
Monarch
than
an
impious
or
unskilful
Democracy
.
The
free
choice
of
the
most
when
they
are
bad
(
as
where
is
it
better
?
)
may
enslave
the
best
:
and
the
awe
and
interest
of
the
Rich
is
commonly
such
upon
the
people
,
that
a
free
choice
is
somewhat
strange
.
And
that
sort
of
Government
may
be
fittest
for
One
people
,
that
is
unfit
for
another
:
And
their
happiness
lieth
not
in
the
species
of
Government
,
let
them
stretch
their
wits
to
invent
new
forms
as
long
as
they
will
;
but
in
the
Predominancy
of
God
and
his
Interest
in
the
hearts
of
the
Governors
,
and
in
their
Laws
,
their
Officers
,
and
Execution
.
This
is
it
,
and
nothing
but
this
,
in
Government
,
that
will
give
the
Commonwealth
that
desirable
liberty
,
in
which
their
welfare
doth
consist
.
And
therefore
those
persons
are
Enemies
to
the
Liberty
of
their
Country
,
that
under
that
Name
would
advance
such
kind
of
Popular
interest
as
is
plainly
against
the
interest
of
Christ
:
and
must
have
Magistrates
and
Ministers
restrained
from
doing
the
Work
of
the
Omnipotent
Soveraign
,
the
one
from
punishing
sin
(
if
it
be
against
the
first
Table
,
or
come
but
under
the
name
of
conscience
)
and
the
other
from
exercising
Church-discipline
,
and
all
under
pretence
of
the
Peoples
Liberties
.
All
these
are
carnal
Liberties
to
be
Denied
.
CHAP.
XXXV
.
Our
Native
Country
and
Habitations
denied
.
18.
ANother
part
of
Carnal
self-interest
to
be
denied
,
is
,
Our
Native
Country
,
or
place
of
habitation
,
with
all
the
Comforts
and
Accommodations
they
afford
us
.
It
is
lawful
to
have
some
special
Love
to
our
own
Country
;
but
not
such
as
shall
prevail
against
the
love
of
Christ
,
or
seem
sufficient
to
entangle
us
in
sin
.
We
must
shew
our
Love
to
it
principally
by
desiring
and
endeavouring
,
that
Gods
name
may
be
hallowed
,
and
his
Kingdom
maintained
,
and
his
will
fulfilled
among
and
by
our
Countrymen
:
But
if
they
should
turn
enemies
to
the
Gospel
or
to
Godliness
,
we
must
love
the
servants
of
God
abroad
much
better
than
his
enemies
at
home
;
and
wish
the
success
of
his
servants
though
of
other
Countries
,
against
his
enemies
,
though
they
were
of
our
own
.
And
if
we
cannot
serve
God
or
enjoy
the
freedom
of
a
good
conscience
at
home
,
another
Nation
,
though
it
were
in
the
utmost
parts
of
the
Earth
,
where
we
may
better
serve
God
,
must
seem
a
better
place
to
us
.
And
if
we
be
banished
or
necessitated
to
forsake
our
Country
,
we
must
not
stick
at
it
,
for
the
cause
of
Christ
.
It
is
none
of
the
greatest
tryals
to
be
put
to
remove
from
one
Country
to
another
,
as
long
as
we
have
necessaries
,
where-ever
we
come
.
We
have
the
same
God
to
be
with
us
,
and
take
care
of
us
,
beyond
sea
,
as
at
home
:
the
same
earth
,
and
air
,
and
sun
to
shine
upon
us
:
The
same
Spirit
,
and
grace
,
and
promises
do
accompany
us
:
The
same
Saints
of
God
,
and
Ordinances
of
Worship
may
be
had
in
other
Countries
as
our
own
.
It
's
a
kind
of
childishness
to
make
such
a
matter
of
being
driven
out
of
one
Kingdom
into
another
,
when
we
have
the
same
or
greater
mercies
in
the
other
.
All
is
but
our
Fathers
house
;
and
we
do
but
remove
from
room
to
room
.
The
Earth
is
the
Lords
and
the
fulness
thereof
.
As
I
said
before
of
Imprisonment
,
so
I
say
of
Banishment
;
It
is
in
our
own
Wills
by
consenting
to
it
,
to
make
it
no
banishment
.
If
you
will
make
an
affliction
and
a
great
matter
of
it
,
you
may
.
A
Merchant
or
Factor
can
live
for
his
commodity
,
far
from
home
,
even
among
Turks
and
Infidels
,
and
take
it
for
no
banishment
:
Much
more
should
you
do
so
,
for
the
sake
of
Christ
.
Every
place
is
our
own
Country
where
our
Masters
work
lieth
.
We
are
but
pilgrims
;
and
as
long
as
we
are
not
out
of
our
way
,
we
need
not
complain
much
for
being
out
of
our
Country
.
Indeed
we
are
here
but
strangers
,
and
this
is
not
our
Country
,
and
therefore
let
us
not
overlove
it
upon
a
mistake
.
The
Apostles
of
Christ
did
purposely
leave
their
Countreys
,
and
travel
about
the
Countreys
of
the
World
,
to
bring
them
the
Doctrine
of
salvation
by
Christ
.
And
is
it
not
better
be
walking
Lights
to
illuminate
the
world
,
than
Candles
shut
up
within
the
walls
of
our
own
habitation
?
Heb.
11.
8
,
9
,
19.
[
By
faith
Abraham
when
he
was
called
to
go
into
a
place
which
he
should
after
receive
for
an
inheritance
,
obeyed
,
and
he
went
out
,
not
knowing
whither
he
went
.
By
faith
he
sojourned
in
the
Land
of
promise
as
in
a
strange
Country
,
dwelling
in
Tahernacles
—
for
he
looked
for
a
City
which
had
foundations
,
whose
builder
and
maker
is
God
,
ver.
13
,
14
,
15
,
16.
They
confessed
that
they
were
strangers
and
pilgrims
on
the
earth
;
For
they
that
say
such
things
,
declare
plainly
that
they
seek
a
Country
:
And
truly
if
they
had
been
mindful
of
that
Country
from
whence
they
came
out
,
they
might
have
had
opportunity
to
have
returned
:
But
now
they
desire
a
better
Country
,
that
is
,
an
heavenly
:
wherefore
God
is
not
ashamed
to
be
called
their
God
;
for
he
hath
prepared
for
them
a
City
.
]
It
was
the
sorest
kind
of
banishment
that
the
Saints
endured
,
that
's
mentioned
,
Heb.
11.
37
,
38.
and
yet
they
patiently
underwent
it
.
[
They
wandred
about
in
sheepskins
and
goatskins
,
being
destitute
,
afflicted
,
tormented
:
Of
whom
the
world
was
not
warthy
:
they
wondred
in
deserts
and
mountains
,
and
in
dens
and
caves
of
the
earth
.
]
We
judge
our selves
unworthy
of
Christ
and
the
new
Jerusalem
and
our
Heavenly
Country
,
if
we
cannot
deny
an
earthly
sinful
Country
for
them
.
CHAP.
XXXVI
.
Bodily
health
and
ease
from
torments
.
19.
BUt
a
far
greater
Interest
of
self
to
be
denied
,
doth
consist
in
our
bodily
health
and
ease
and
from
those
pains
and
torments
,
which
persecutors
use
to
inflict
upon
the
godly
.
An
averseness
to
suffering
,
is
natural
to
man
,
and
in
it self
no
sin
,
but
an
excessive
averseness
,
doth
signifie
too
much
tenderness
of
the
flesh
,
and
too
little
power
of
Reason
,
which
should
quiet
the
mind
,
when
it
cannot
abate
the
pain
of
the
body
;
and
must
use
to
submit
to
a
lesser
evil
,
to
avoid
a
greater
:
or
to
obtain
a
greater
good
than
it
depriveth
us
of
:
Paul
and
Silas
could
sing
with
their
bodies
sore
,
and
their
feet
in
the
stocks
.
To
be
joyful
in
tribulation
should
be
no
strange
matter
to
a
Saint
:
much
more
with
a
patient
submission
to
undergo
it
.
We
may
not
thrust
our selves
into
the
fire
,
nor
choose
suffering
without
a
call
;
but
we
must
suffer
rather
than
sin
,
and
choose
the
wounds
and
hurts
of
the
body
before
the
wounds
and
losses
of
the
soul
.
But
because
flesh
and
blood
will
draw
back
,
and
make
too
great
a
matter
of
sufferings
,
I
shall
briefly
give
you
ten
Considerations
that
may
perswade
you
herein
to
deny
your selves
;
and
in
two
cases
I
desire
you
to
make
use
of
them
:
First
,
in
case
you
have
no
way
to
escape
suffering
,
but
by
sinning
:
then
deny
your selves
and
choose
to
suffer
.
Secondly
,
in
case
of
Gods
afflictions
which
unavoidably
lie
upon
you
:
then
deny
your selves
by
a
quiet
and
patient
submission
:
And
for
both
consider
.
1.
That
is
the
best
condition
for
us
,
in
which
we
may
be
most
serviceable
to
God
.
And
if
we
suffer
for
Righteousness
,
we
may
serve
God
as
well
in
such
suffering
as
in
a
prosperous
state
:
Or
if
God
himself
afflict
us
,
we
may
serve
him
in
our
affliction
:
Our
patience
then
is
the
service
that
we
are
called
to
.
The
sufferings
of
the
Saints
have
done
very
much
to
the
promoting
of
the
Gospel
and
building
of
the
Church
:
Men
will
see
that
there
is
somewhat
worth
the
suffering
for
,
in
the
Christian
Religion
,
and
see
that
Heaven
is
taken
by
believers
for
a
certain
thing
,
when
they
can
let
go
earth
for
it
:
They
will
be
moved
to
enquire
,
what
it
is
that
moves
you
to
such
constancy
and
patience
.
And
why
should
we
not
be
willing
of
that
condition
,
in
which
we
do
our
Master
the
best
service
,
what
ever
the
doing
of
it
shall
cost
us
?
The
commodity
of
our
end
is
the
chiefest
commodity
.
2.
That
is
the
best
condition
for
us
in
which
we
may
have
most
of
God
.
But
certainly
we
may
have
as
much
and
usually
more
of
God
in
suffering
,
especially
for
his
cause
,
than
we
can
have
in
prosperity
;
especially
when
we
sin
to
escape
these
sufferings
.
Is
it
bodily
ease
,
or
God
that
you
set
most
by
?
It
will
be
seen
by
your
choice
.
If
you
prefer
your
ease
before
him
,
you
must
expect
to
have
no
better
than
you
choose
.
If
you
prefer
him
before
your
ease
and
prosperity
,
you
must
be
gladder
of
God
with
adversity
and
pain
,
than
of
prosperity
and
ease
without
him
.
A
beast
hath
health
and
ease
as
well
as
you
,
and
yet
you
will
not
think
him
as
happy
.
If
you
are
tormented
or
lose
your
health
for
Christ
,
you
lose
nothing
but
what
a
Turk
or
Infidel
hath
,
yea
but
what
a
beast
hath
,
as
well
as
you
!
But
you
may
have
that
of
God
by
the
advantage
of
your
suffering
,
that
none
but
Saints
have
.
And
God's
presence
can
make
a
suffering
state
as
sweet
as
a
prosperous
.
And
he
hath
given
you
ground
in
his
promises
to
expect
it
,
Isa.
43.
1
,
2
,
3.
[
When
thou
passest
through
the
fire
,
I
will
be
with
thee
—
]
1
Cor.
10.
13.
[
There
hath
no
temptation
taken
you
,
but
what
is
common
to
man
:
but
God
is
faithful
who
will
not
suffer
you
to
be
tempted
above
that
your
able
;
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
you
may
be
able
to
bear
it
.
]
1
Pet.
4.
14.
[
If
ye
be
reproached
for
the
name
of
Christ
,
happy
are
ye
:
for
the
spirit
of
glory
and
of
God
resteth
upon
you
:
On
their
part
he
is
evil
spoken
of
,
but
on
your
part
he
is
glorified
]
ver.
16.
[
If
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
but
let
him
glorifie
God
on
this
behalf
.
]
What
is
the
Scripture
fuller
of
,
than
comforting
promises
to
the
sufferers
for
Christ
?
To
fly
from
such
sufferings
then
,
is
but
to
fly
from
the
presence
of
God
,
and
our
own
consolations
.
3.
At
least
these
sufferings
further
our
sanctification
,
and
make
us
better
.
And
is
not
that
our
best
condition
that
makes
us
best
?
Common
experience
as
well
as
Scripture
may
satisfie
us
that
a
suffering
state
doth
very
much
further
humiliation
and
mortification
,
and
bring
men
to
a
deeper
sense
of
sin
,
&
help
all
the
truths
of
God
to
work
,
and
make
them
more
sensible
and
serious
than
in
prosperity
.
Then
we
do
not
only
hear
but
feel
,
that
sin
is
evil
,
and
that
the
world
is
vain
,
and
that
the
threatnings
of
God
are
true
.
Why
Christian
,
if
thou
didst
but
know
that
thou
shouldst
have
more
of
the
spirit
and
its
graces
,
and
less
of
sin
,
in
a
suffering
estate
,
than
in
ease
and
plenty
,
wouldst
thou
not
even
choose
it
and
be
glad
of
it
?
Is
not
sin
worse
than
suffering
to
thee
,
and
holiness
better
than
ease
and
peace
?
Alas
,
what
senseless
,
careless
persons
should
we
be
,
if
it
were
not
for
the
help
of
suffering
!
Grace
useth
to
work
by
means
:
and
this
is
the
common
means
.
4.
Consider
,
that
pain
and
suffering
we
shall
have
,
whether
for
Christ
or
not
:
The
worst
men
undergo
almost
as
much
by
ordinary
sicknesses
and
losses
and
crosses
,
as
the
Martyrs
do
that
suffer
for
Christ
;
sin
will
bring
suffering
:
and
it
's
better
have
that
which
is
sanctified
by
the
interest
of
Christ
,
than
that
which
is
not
.
5.
And
a
Christian
that
hath
so
much
ado
to
curb
and
rule
the
flesh
in
prosperity
,
me
thinks
should
the
more
patiently
bear
adversity
,
because
God
sets
in
by
it
,
and
helps
him
to
subdue
the
flesh
,
and
tame
the
body
and
bring
it
in
subjection
:
And
as
it
is
but
this
burdensome
flesh
that
suffereth
,
which
hath
been
the
cause
of
so
much
suffering
to
our
minds
;
so
our
warfare
against
this
flesh
,
which
we
mannage
through
the
course
of
our
lives
,
goes
on
more
prosperously
in
the
time
of
its
sufferings
,
than
in
prosperity
.
A
weakned
enemy
is
easilier
conquered
.
Do
not
therefore
too
much
take
part
with
the
suffering
flesh
,
but
self-denyingly
justifie
the
proceedings
of
the
Lord
.
6.
And
consider
that
the
pains
and
suffering
will
be
but
short
.
It
is
but
a
little
while
,
and
you
shall
feel
no
more
than
if
you
had
felt
nothing
.
And
that
which
shortly
will
not
be
,
is
next
to
that
which
is
not
.
As
it
makes
all
the
pleasures
and
glory
of
the
world
,
to
be
a
dream
and
next
to
nothing
,
because
it
's
but
a
while
,
and
they
are
gone
,
and
never
return
again
:
So
it
makes
our
sufferings
next
to
nothing
that
they
are
passing
away
,
and
almost
over
.
And
then
all
tears
will
be
wiped
from
your
eyes
;
and
pain
will
be
forgotten
,
or
remembred
only
to
encrease
your
joy
.
When
you
are
past
the
brunt
and
safe
with
Christ
,
you
will
never
repent
of
your
sufferings
on
earth
,
nor
will
it
trouble
you
then
to
think
of
the
shame
or
sickness
or
pain
and
torment
that
here
you
were
put
to
undergo
.
Yet
a
little
while
and
all
will
be
over
.
7.
In
the
mean
time
,
consider
also
,
that
they
are
all
Deserved
sufferings
.
You
deserve
them
from
God
,
though
not
from
man
:
Nay
they
are
a
thousand
fold
less
than
your
deservings
:
If
free
grace
have
pardoned
you
the
main
,
and
rescued
you
from
the
torments
of
Hell
,
me
thinks
the
remembrance
of
this
wonderful
mercy
,
should
make
you
patiently
bear
the
Fatherly
chastisements
that
tend
to
the
perfecting
your
deliverance
.
8.
And
so
much
the
rather
because
They
are
sufferings
more
gainful
to
you
,
than
the
greatest
prosperity
is
to
the
world
.
When
you
have
suffered
for
Christ
as
much
as
your
natures
are
able
to
bear
,
you
need
not
fear
being
losers
by
him
:
As
he
is
engaged
by
promise
to
make
you
amends
,
and
to
give
you
the
reward
of
inheritance
of
glory
,
so
he
is
easily
able
to
accomplish
it
:
All
the
Saints
of
God
are
in
the
way
to
glory
:
but
his
suffering
Saints
are
in
the
nearest
way
.
All
his
servants
are
unspeakably
gainers
by
him
:
but
his
sufferers
are
in
the
most
thriving
way
:
They
shall
have
an
eminency
of
Reward
,
or
a
Reward
above
the
common
Reward
,
Rev.
7.
14.
[
These
are
they
that
come
out
of
great
tribulation
,
and
have
washed
their
robes
and
made
them
white
in
the
blood
of
the
Lamb.
Therefore
are
they
before
the
Throne
of
God
,
and
serve
him
day
and
night
in
his
Temple
,
and
he
that
suteth
on
the
Throne
shall
dwell
among
them
.
]
The
Churches
therefore
glory
in
their
Martyrs
,
and
for
the
patience
and
faith
of
Christians
in
all
the
persecutions
and
tribulations
which
they
endure
;
A
manifest
token
of
the
righteous
judgment
of
God
,
that
they
may
be
counted
worthy
of
the
Kingdom
of
God
,
for
which
they
suffer
:
seeing
it
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
them
;
and
to
them
that
are
troubled
,
Rest
with
the
Saints
,
2
Thess.
1.
4
,
5
,
6.
Mat.
19.
27
,
28
,
29.
Peter
said
Behold
we
have
forsaken
all
and
followed
thee
;
what
shall
we
have
therefore
?
And
Jesus
said
unto
them
,
Verily
I
say
unto
you
,
that
ye
which
have
followed
me
in
the
Regeneration
,
when
the
Son
of
man
shall
sit
in
the
Throne
of
his
glory
,
ye
shall
also
sit
on
twelve
Thrones
judging
the
twelve
Tribes
of
Israel
:
&
every
one
that
hath
forsaken
houses
,
or
brethren
,
or
Sisters
,
or
Wife
,
or
Children
,
or
Lands
for
my
names
sake
shall
receive
an
hundred
fold
,
and
shall
inherit
everlasting
life
.
]
And
is
it
not
better
suffer
under
these
temrs
of
unconceivable
advantage
,
than
to
suffer
in
a
natural
way
for
nothing
?
9.
And
consider
,
that
if
suffering
seem
so
great
a
matter
to
you
that
you
are
resoved
though
by
the
way
of
sin
to
avoid
it
,
you
will
escape
it
at
so
dear
a
rate
that
you
will
wish
a
thousand
times
you
had
endured
i●
.
There
is
no
scaping
of
Christian
suffering
when
you
are
called
to
it
,
but
by
running
into
eternal
suffering
.
There
is
no
scaping
the
Prison
&
torment
&
fire
of
Martyrdom
,
when
you
are
called
to
it
,
but
by
running
into
the
fire
of
Hell
.
God
can
deliver
you
indeed
on
easier
terms
,
by
forbearing
to
call
you
to
it
,
or
rescuing
by
his
power
:
But
you
cannot
rescue
your selves
by
refusing
to
suffer
and
yielding
to
sin
,
without
paying
dearer
for
your
freedom
than
it
is
worth
.
And
therefore
deny
your
selves
and
bear
what
God
shall
call
you
to
,
lest
Christ
deny
you
and
make
you
suffer
a
thousand
fold
more
to
all
eternity
.
10.
Lastly
,
consider
also
,
that
this
part
of
self-denial
is
it
that
Christ
hath
fully
and
purposely
taught
us
,
by
his
own
example
.
Are
you
better
than
the
Lord
of
life
?
And
did
they
not
use
him
worse
than
you
are
used
?
Do
they
slander
you
?
and
did
they
not
so
by
him
,
calling
him
a
gluttonous
person
&
a
wine-bibber
,
and
a
friend
of
Publicans
and
sinners
,
a
Sabbath-breaker
,
an
enemy
to
Caesar
,
a
Deceiver
,
yea
one
that
had
a
Devil
,
and
cast
out
Devils
by
Belzebub
?
Do
they
put
a
Fools
Coat
on
you
,
and
a
Reed
in
your
hand
,
and
make
a
laughing
stock
of
you
?
Remember
what
they
did
by
Christ
.
They
mixed
scorn
and
cruelty
together
,
when
they
crowned
him
with
a
Crown
of
Thorns
,
and
struck
him
when
they
had
covered
his
eyes
,
and
bid
him
read
who
smote
him
.
And
do
they
worse
than
this
by
you
?
They
spit
in
his
face
,
and
saved
a
Murderer
,
that
he
might
be
sure
to
die
.
And
do
they
worse
than
this
by
you
?
[
Run
therefore
with
patience
the
race
that
is
set
before
you
,
looking
to
Jesus
the
Author
and
Finisher
of
our
faith
,
who
for
the
joy
that
was
set
before
him
,
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
Throne
of
God
:
For
consider
him
that
endured
such
contradiction
of
sinners
against
himself
,
lest
ye
be
wearied
and
faint
in
your
mind
,
]
Heb.
12.
1
,
2
,
3.
[
If
when
ye
do
well
and
suffer
for
it
,
ye
take
it
patiently
,
this
is
acceptable
with
God
;
for
even
hereunto
were
ye
called
;
because
Christ
also
suffered
for
us
,
leaving
us
an
example
that
ye
should
follow
his
steps
,
who
did
no
sin
,
neither
was
guile
found
in
his
mouth
:
Who
when
he
was
reviled
,
reviled
not
again
;
when
he
suffered
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
,
1
Pet.
2.
20
,
21
,
22
,
23.
Upon
all
these
considerations
you
may
see
that
in
the
greatest
afflictions
or
torments
of
the
flesh
,
we
have
reason
enough
for
the
practice
of
self-denial
!
And
therefore
as
Christ
used
Peter
,
Mat.
16.
when
he
perswaded
him
to
have
favoured
himself
,
and
to
have
avoided
suffering
when
it
was
necessary
for
us
,
bidding
him
[
Get
behind
me
Sathan
,
thou
art
an
offence
unto
me
;
for
thou
savourest
not
the
things
that
be
of
God
,
but
those
that
be
of
men
]
ver.
23.
so
do
you
deal
by
carnal
self
;
when
it
would
perswade
you
to
favour
your selves
and
put
by
suffering
by
yielding
to
sin
:
take
this
self
,
to
be
but
a
Satan
to
you
,
that
savoureth
not
heavenly
things
but
earthly
,
and
command
it
to
be
silent
and
to
get
behind
you
;
and
do
not
so
much
as
make
your
flesh
of
your
Counsel
,
nor
hearken
to
any
of
its
advice
,
in
case
of
suffering
for
Christ
.
CHAP.
XXXVII
.
Natural
Life
to
be
denied
.
20.
BUt
the
greatest
point
of
self-denial
is
yet
behind
:
Nothing
is
so
near
to
Self
as
Life
.
Nothing
that
nature
doth
so
highly
value
,
and
dearly
love
,
and
tenderly
look
to
,
and
unwillingly
let
go
.
And
yet
this
also
must
be
denied
for
Christ
.
All
other
parts
of
selfish
interest
are
as
it
were
summed
up
and
contracted
in
this
.
And
many
a
one
can
yield
in
other
points
,
that
when
he
comes
to
this
,
is
utterly
stalled
and
will
go
away
sorrowful
,
rather
than
follow
Christ
to
the
Death
.
Nothing
in
this
world
is
so
dear
to
natural
man
as
his
life
.
And
therefore
death
is
a
thing
that
he
knows
not
how
to
choose
,
nor
to
submit
to
,
if
he
could
avoid
it
.
In
three
cases
only
I
remember
that
Heathens
themselves
have
chosen
death
.
First
in
case
of
some
extream
torment
or
other
misery
,
which
they
had
no
other
hope
to
prevent
or
end
.
But
this
was
but
a
choosing
a
speedier
or
easier
Death
before
a
more
grievous
death
,
though
remote
;
or
before
a
death
that
had
so
great
a
misery
for
its
fore-runner
:
or
at
least
before
such
a
life
as
is
a
continual
death
.
And
so
the
conquered
Heathens
would
frequently
kill
themselves
,
to
prevent
a
more
dishonourable
cruel
death
from
the
hand
of
the
Conqueror
;
And
so
many
a
one
in
uncurable
misery
wi●●eth
rather
to
die
than
endure
it
;
partly
because
that
the
suffering
is
so
great
as
to
overcome
all
the
comforts
of
life
.
(
For
I
yield
that
some
degrees
of
misery
with
life
are
more
terrible
to
nature
than
death
;
)
and
partly
because
that
they
know
they
must
die
at
last
however
.
Secondly
,
in
a
desire
of
fame
,
that
they
may
leave
behind
them
an
honourable
name
when
they
are
dead
.
But
this
is
not
to
desire
death
but
life
.
Fain
they
would
live
for
ever
:
and
because
they
know
that
it
cannot
be
obtained
(
on
earth
,
)
they
had
rather
die
some
honourable
death
a
little
sooner
,
that
their
names
may
live
,
when
they
are
dead
,
than
to
die
ignominiously
shortly
after
.
Thirdly
,
And
some
have
chosen
to
die
for
the
publick
good
of
their
Country
.
But
as
it
's
very
uncertain
whether
the
desire
of
a
living
Name
were
not
their
greater
motive
,
so
it
was
but
a
choosing
a
present
death
for
their
Country
,
before
a
latter
unavoidable
death
without
any
such
advantage
.
In
all
these
cases
a
natural
man
may
venture
on
death
,
that
knows
he
cannot
scape
it
long
,
but
must
shortly
die
,
whether
he
will
or
no.
But
if
they
could
avoid
it
,
there
's
very
few
would
submit
to
death
,
but
believers
:
and
none
but
in
one
of
these
cases
.
1.
To
end
or
avoid
some
extream
intolerable
,
uncurable
misery
.
2.
To
deliver
their
Country
or
friends
.
3.
And
whether
any
would
do
it
upon
their
ungrounded
hopes
of
better
things
in
the
life
to
come
,
I
leave
to
consideration
.
But
if
it
be
taken
for
granted
that
a
natural
man
may
love
,
1.
The
comforts
of
life
above
it self
;
2.
And
the
good
of
his
Country
,
or
the
world
,
or
his
children
above
his
life
;
3.
Or
some
carnal
felicity
falsly
conceited
to
be
had
in
another
life
;
yet
it
is
certain
that
none
but
a
sanctified
believer
can
Love
God
better
than
his
Life
,
or
can
prefer
those
spiritual
heavenly
joys
which
consist
in
the
holy
Love
and
Fruition
of
God
,
before
his
life
:
And
therefore
he
that
for
these
can
deny
his
Life
,
is
indeed
a
Christian
:
and
none
but
be
.
Though
it
be
an
ungrateful
word
to
the
ears
of
some
,
I
must
say
it
again
,
and
none
but
he
.
For
this
is
the
very
point
in
which
Christ
for
instance
,
doth
put
our
self-denial
to
the
trial
.
He
that
will
save
his
life
,
shall
lose
it
]
Whether
you
Love
an
immortal
holy
life
with
God
,
or
this
earthly
fleshly
life
better
,
is
the
great
question
on
which
it
will
be
resolved
whether
you
are
Christians
or
Infidels
at
the
heart
,
and
whether
you
are
heirs
of
heaven
or
hell
.
Some
Love
to
God
may
be
in
the
unsanctified
;
but
not
a
love
to
him
above
their
lives
:
and
in
some
cases
they
may
submit
to
death
;
but
not
for
the
Love
of
God
.
But
both
these
set
together
,
that
is
,
a
submitting
to
Death
for
the
Love
of
God
,
or
a
Loving
of
God
above
this
life
,
is
the
most
infallible
proof
of
your
sincerity
.
I
confess
,
flesh
and
blood
must
needs
think
this
is
a
very
hard
saying
;
and
though
they
might
consent
to
acknowledge
it
a
Duty
,
and
a
Reasonable
thing
to
die
for
Christ
,
and
a
note
of
excellency
,
and
a
commendable
qualification
of
some
few
extrordinary
Saints
,
yet
it
goeth
very
hardly
down
with
them
,
that
it
should
be
the
lowest
measure
of
saving
grace
,
&
that
the
weakest
Christian
must
have
it
that
will
be
saved
;
For
say
they
,
What
can
the
strongest
do
more
than
die
for
Christ
?
But
to
this
I
answer
,
1.
There
is
no
rom
for
objections
against
so
plain
a
Word
of
God
.
It
is
the
wisdom
of
God
,
and
not
our
Reason
that
disposeth
of
the
Crown
of
life
:
and
therefore
it
is
his
Wisdom
and
not
our
Reason
must
determine
by
what
we
shall
attain
it
.
And
if
God
say
plainly
,
that
If
any
man
come
to
Christ
,
and
hate
not
his
own
life
,
(
that
is
,
love
it
not
so
much
less
than
Christ
,
that
for
his
sake
he
can
use
it
as
a
hated
thing
is
used
)
he
cannot
be
his
Disciple
,
]
Luke
14.
26.
it
is
too
late
for
the
vote
of
man
,
or
all
the
clamour
of
foolish
reason
to
recal
this
resolution
.
The
word
of
God
will
stand
,
when
they
have
talk'd
against
it
never
so
long
:
we
may
destroy
our selves
by
dashing
against
it
,
but
we
cannot
destroy
or
frustrate
it
.
2.
And
whereas
men
ask
,
What
can
the
strongest
do
more
than
die
for
Christ
?
I
answer
,
Abundance
more
:
They
can
die
for
him
with
far
greater
Love
,
and
Zeal
,
and
Readiness
,
and
Joy
,
than
the
weak
can
do
:
and
so
bring
much
more
honour
to
him
by
their
death
.
Though
there
be
no
higher
way
of
outward
expressing
our
Love
to
Christ
,
than
by
dying
for
him
;
yet
the
inward
work
of
Love
may
be
in
very
different
degrees
in
persons
that
use
the
same
expression
of
it
.
Some
may
come
to
the
stake
with
a
little
Love
comparatively
,
and
some
with
fervent
hot
affections
:
Some
have
much
ado
to
yield
to
die
;
and
some
die
so
chearfully
,
that
they
rejoyce
in
the
opportunity
of
honouring
God
,
and
passing
to
him
.
Yea
and
in
the
Expressions
there
is
much
difference
in
the
manner
:
Some
give
up
themselves
with
so
much
readiness
as
works
more
on
the
standers
by
than
their
meer
patience
or
the
death
it self
.
And
some
are
drawn
so
hardly
to
it
,
as
drowneth
much
of
the
honour
and
fruit
of
their
martyrdom
.
Of
this
read
Mr.
Pinks
Serm.
on
Luke
14.
26.
Obj.
But
Nature
is
of
God
:
and
Nature
teacheth
us
to
Love
and
save
our
Lives
:
and
is
it
like
that
the
God
of
Nature
will
command
and
teach
us
to
cast
them
away
,
and
so
contradict
his
own
Law
of
Nature
?
Answ.
1.
As
Nature
teacheth
you
to
love
your
lives
,
so
God
doth
not
forbid
you
.
But
2.
Is
it
Natural
to
man
to
be
Reasonable
,
as
well
as
to
be
sensitive
and
animate
?
To
have
a
reasonable
soul
,
as
to
have
a
temporal
life
?
3.
And
doth
not
Reason
tell
us
by
the
light
of
Nature
,
that
God
should
be
loved
better
than
our
Lives
?
If
it
did
not
,
yet
by
the
help
of
supernatural
light
,
even
Reason
clearly
tells
us
this
.
And
it
is
no
contradiction
for
God
to
bid
you
,
[
Love
your
lives
,
but
love
him
better
.
]
And
he
that
bids
you
seek
the
preservation
of
your
lives
,
doth
plainly
except
,
that
you
resign
them
to
his
dispose
,
and
that
you
seek
not
to
save
them
from
him
,
when
he
commandeth
you
to
lay
them
down
.
So
that
it
is
not
simply
against
Nature
,
to
consent
to
die
:
but
when
it
is
for
him
that
is
the
Lord
and
end
of
life
,
it
is
agreeable
to
Nature
;
that
is
,
though
it
be
against
our
natural
inclination
as
we
are
Animate
,
and
Sensitive
;
yet
is
it
agreeable
to
our
true
nature
as
reasonable
:
And
therefore
lay
all
together
,
&
it
is
to
be
said
to
be
agreeable
to
Nature
simply
in
such
a
case
;
because
it
is
agreeable
to
the
Principal
part
in
nature
,
which
should
be
predominant
;
It
is
agreeable
to
nature
also
,
that
Reason
should
dispose
of
the
inferiour
powers
of
the
soul
.
Object
.
But
when
you
have
said
all
that
you
can
,
as
long
as
you
plead
against
my
nature
,
I
cannot
consent
to
what
you
say
;
words
are
but
wind
:
To
perswade
me
to
consent
to
die
,
is
as
much
as
to
perswade
me
not
to
feel
when
I
am
hurt
,
or
to
be
hungry
or
thirsty
or
sleepy
,
which
are
not
in
my
power
,
because
these
things
are
Natural
.
Answ.
1.
Though
hunger
and
thirst
and
other
natural
and
sensitive
appetites
or
passions
,
be
not
in
your
power
,
yet
a
consent
of
the
will
to
deny
these
is
in
your
power
.
As
natural
as
it
is
to
hunger
and
thirst
,
your
superiour
faculty
of
Reason
can
prevail
with
you
to
suffer
hunger
and
thirst
in
a
Siege
or
sickness
,
when
the
suffering
of
it
will
save
your
life
.
You
will
be
ruled
by
your
Physician
to
forbear
not
only
many
a
dish
but
many
a
meal
which
your
appetite
desireth
.
And
your
Reason
can
perswade
you
to
suffer
the
opening
of
a
vein
,
and
the
drawing
out
of
your
own
blood
,
yea
or
the
cutting
off
a
member
,
when
it
is
to
save
your
life
,
for
all
that
feeling
and
self-love
is
natural
to
you
.
And
you
are
not
acquainted
with
the
nature
of
Friendship
if
you
would
not
suffer
much
for
a
friend
;
nor
with
humane
affections
if
you
would
not
suffer
much
for
parents
,
or
children
,
or
your
Country
;
so
that
your
will
is
free
,
though
your
sense
be
not
free
,
nor
your
natural
appetite
.
Though
you
cannot
choose
but
feel
when
you
are
hurt
,
you
might
consent
to
that
feeling
for
a
greater
good
.
2.
And
according
to
the
tenour
of
this
Objection
,
you
may
as
wisely
and
honestly
plead
for
most
of
the
wickedness
of
the
world
,
and
say
It
is
natural
to
me
to
lust
,
and
therefore
I
may
play
the
Adulterer
and
fulfil
it
:
It
is
natural
to
me
to
desire
meat
and
drink
,
and
therefore
I
may
eat
and
drink
as
long
as
I
desire
it
.
It
is
natural
to
me
to
seek
to
hurt
those
that
I
am
much
angry
with
,
or
hate
:
and
therefore
I
may
beat
or
kill
them
.
]
If
you
must
deny
the
Passions
and
sensitive
appetite
,
and
the
inferiour
faculties
of
nature
in
one
thing
,
why
not
in
another
?
These
lower
powers
were
made
to
be
ruled
by
reason
,
as
beasts
are
made
to
be
ruled
by
men
,
and
more
.
And
therfore
seeing
this
Argument
from
Nature
is
but
from
the
bruitish
part
of
Nature
,
it
is
but
a
brutish
Argument
.
And
if
yet
you
say
,
that
for
all
these
words
,
Death
is
so
great
an
enemy
to
you
,
that
you
cannot
choose
it
;
I
answer
,
that
is
because
your
reason
is
not
illuminated
and
elevated
by
faith
,
to
see
the
Necessity
of
choosing
it
;
and
to
see
those
higher
and
better
things
,
which
by
this
means
you
may
obtain
.
Had
you
that
heavenly
life
of
faith
and
love
which
the
spirit
worketh
in
the
Saints
,
it
would
carry
you
above
this
present
life
,
and
take
you
up
with
higher
matters
,
and
shew
you
that
(
and
so
shew
it
you
)
as
should
procure
your
own
consent
to
die
.
But
because
this
is
the
great
point
that
Christ
doth
purposely
here
try
our
self-denial
by
,
and
a
point
of
such
great
necessity
to
be
look'd
after
,
I
shall
stay
a
little
longer
on
it
,
while
I
give
you
first
some
Reasons
to
move
you
,
and
2.
Some
Directions
to
assist
you
,
to
get
a
self-denying
submission
to
Death
when
Christ
requireth
it
.
The
many
lamentable
defects
in
grace
which
the
inordinate
fear
of
death
doth
intimate
,
I
have
already
opened
in
the
fourth
part
of
the
Saints
Rest
:
and
therefore
may
not
now
repeat
them
,
but
shall
add
some
few
Considerations
more
.
CHAP.
XXXVIII
.
Twenty
Reasons
for
denying
Life
.
1.
COnsider
,
that
Our
Lives
are
not
our
Own
;
but
God
that
doth
require
them
is
the
Absolute
Lord
of
them
.
More
truly
than
you
are
owner
of
any
thing
that
you
have
in
the
world
,
is
he
the
Owner
of
your
lives
and
you
.
And
therefore
both
in
Reason
and
Justice
we
should
be
content
that
he
dispose
of
his
own
.
If
he
may
notfreely
dispose
of
you
&
your
lives
,
you
may
as
well
deny
him
the
dispose
of
any
thing
,
and
so
deny
him
to
be
God
:
for
he
hath
the
same
right
to
you
as
to
any
thing
else
,
and
the
same
power
over
you
.
And
therefore
if
you
consent
that
he
shall
be
God
(
for
which
he
needs
not
your
consent
)
you
must
consent
that
he
be
the
Owner
and
Disposer
of
all
,
and
of
you
as
well
as
all
things
else
:
Otherwise
he
is
not
God
.
2.
You
can
be
content
that
the
lives
of
others
,
yea
that
all
the
world
be
at
Gods
dispose
:
In
reason
you
cannot
wish
it
should
be
otherwise
.
You
are
content
that
the
lives
of
Emperors
and
Kings
that
are
greater
than
you
,
should
be
at
his
Dispose
?
And
is
there
not
the
same
Reason
that
he
dispose
of
your
life
as
of
theirs
?
Are
you
better
than
they
?
or
more
your
own
?
or
hath
the
world
more
need
of
you
than
them
?
or
rather
is
it
not
unreasonable
selfishness
that
makes
so
unreasonable
a
difference
with
you
?
If
Reason
might
serve
,
the
case
is
plain
.
3.
You
are
contented
that
far
greater
matters
than
your
lives
should
be
at
Gods
dispose
:
The
Sun
in
its
course
,
the
frame
of
nature
,
Heaven
and
Earth
and
all
therein
are
at
his
dispose
,
and
would
you
wish
it
otherwise
?
Days
and
Nights
,
and
Summer
and
Winter
,
and
times
and
seasons
are
at
his
dispose
;
and
you
dare
not
murmur
that
all
the
year
is
not
Summer
or
day-light
,
and
that
there
is
any
Night
or
Winter
.
The
Angels
of
Heaven
are
at
his
dispose
to
do
his
will
,
and
are
content
to
be
used
on
earth
for
your
service
,
and
they
desire
not
to
be
from
under
his
dispose
?
And
should
you
desire
it
?
or
rather
desire
that
his
will
may
be
done
on
earth
as
it
is
in
Heaven
!
If
you
would
not
have
the
Crowns
and
Kingdoms
of
the
world
at
his
Dispose
,
and
Heaven
and
Earth
are
at
his
Dispose
,
you
would
not
have
him
to
be
God
:
But
if
you
would
have
these
greatest
things
at
his
dispose
,
what
are
you
then
,
that
your
lives
should
be
excepted
?
4.
Whom
would
you
have
to
be
the
Disposer
of
mens
Lives
but
God
?
Is
any
other
fit
for
the
undertaking
?
No
other
can
give
life
but
he
!
And
no
other
can
preserve
and
continue
it
but
he
!
If
your
life
had
been
in
any
creatures
hand
,
you
had
been
dead
long
ago
:
For
no
creature
is
able
to
uphold
it self
,
much
less
another
also
.
Is
any
Creature
wise
enough
to
order
the
world
and
the
affairs
thereof
?
Is
any
Creature
powerful
enough
,
to
dispose
of
the
world
and
all
things
in
it
?
Is
any
Creature
good
enough
to
do
it
without
the
communication
of
its
imperfection
which
would
disorder
&
destroy
all
?
I
know
you
make
no
doubt
of
any
of
these
things
.
No
Creature
is
fit
to
be
God
;
and
therefore
none
is
fit
to
undertake
the
work
of
God
;
And
therefore
it
must
be
God
or
none
that
must
have
the
Disposal
of
your
lives
and
you
.
But
I
know
what
it
is
that
self
would
have
!
You
would
have
the
Disposal
of
your
own
lives
,
or
else
have
God
to
dispose
of
them
as
you
would
have
him
,
which
comes
all
to
one
.
But
how
unreasonable
is
this
?
Would
you
alone
have
the
Disposal
of
your
own
lives
?
or
would
you
have
all
men
else
in
the
world
also
to
have
the
Disposal
of
theirs
?
If
all
should
have
this
Priviledge
,
what
a
miserable
Priviledge
would
it
prove
?
No
man
then
would
die
,
and
then
either
you
must
forbear
marriage
,
or
what
would
you
do
with
your
posterity
,
when
there
were
no
room
on
earth
?
And
then
you
could
not
punish
a
Malefactor
with
death
!
And
what
a
world
would
it
be
,
if
all
men
were
Disposers
of
themselves
,
when
there
would
be
as
many
different
ends
and
minds
as
men
?
every
man
would
be
for
himself
,
and
an
enemy
to
others
;
and
the
world
would
run
every
man
on
his
own
head
;
and
a
madder
confusion
than
can
be
imagined
,
would
seize
on
all
.
If
you
would
have
every
man
have
the
dispose
of
his
own
life
,
you
would
have
as
many
Gods
as
Men
,
and
so
have
no
God
;
and
you
would
have
as
many
Kings
or
Rulers
as
men
,
and
so
have
no
Ruler
?
and
you
would
have
the
world
to
be
no
world
,
when
God
were
to
them
as
no
God
.
And
if
you
would
not
have
it
thus
with
all
,
what
reason
have
you
to
desire
it
for
your self
?
What
are
you
more
than
all
the
world
,
that
you
should
be
exempted
from
the
common
state
of
mortals
,
and
be
at
your
own
disposal
more
than
they
,
and
be
instead
of
God
unto
your selves
?
5.
You
think
it
neither
cruelty
or
injustice
,
that
the
lives
of
bruits
should
be
much
at
your
dispose
!
Your
poor
fellow-creatures
must
die
when
you
require
it
.
Birds
and
Beasts
and
Fishes
,
even
multitudes
of
them
must
die
to
feed
you
,
yea
often
for
your
delight
,
to
make
you
a
Feast
,
when
you
have
no
necessity
.
The
most
harmless
sheep
you
will
not
spare
;
The
most
laborious
Ox
,
the
most
beautiful
Bird
,
must
give
up
their
lives
to
satisfie
your
pleasure
.
And
is
not
God
ten
thousand
thousand
times
even
infinitely
more
above
you
,
than
you
are
above
your
fellow-creatures
?
Is
one
creature
fitter
to
kill
another
,
and
afterwards
devour
it
,
and
becomes
its
grave
,
than
God
to
dispose
of
the
Lives
of
all
?
6.
Where
could
you
wish
your
Lives
to
be
better
,
than
in
the
hand
of
the
most
wise
&
gracious
God
?
If
you
may
rest
content
,
or
have
confidence
in
any
,
it
is
in
him
.
You
neednot
doubt
of
his
Goodness
,
for
he
is
goodness
and
Love
it self
.
And
therefore
though
you
see
not
the
world
to
come
that
you
are
passing
to
,
yet
as
long
as
you
know
that
you
are
in
the
hands
of
Love
it self
,
what
cause
have
you
of
disquiet
or
distrust
?
And
that
you
know
that
he
is
wise
as
well
as
Good
,
and
Almighty
as
well
as
Wise
,
and
therefore
as
he
meaneth
you
no
harm
,
(
if
you
are
his
children
)
so
he
will
not
mistake
,
nor
fail
in
the
performance
:
You
need
not
fear
lest
your
happiness
should
miscarry
for
want
of
skill
in
him
that
is
Omniscient
,
or
for
want
of
will
in
him
that
is
your
Father
,
or
for
want
of
Power
in
him
that
is
Omnipotent
.
You
may
far
better
trust
God
with
your
lives
,
than
your selves
.
For
you
have
not
wisdom
enough
to
know
what
is
best
for
you
;
nor
skill
to
accomplish
it
,
nor
Power
to
go
through
with
it
:
Nay
,
you
love
not
you
selves
so
well
as
God
doth
love
you
.
Did
you
but
believe
this
,
you
would
better
trust
him
.
You
can
trust
your selves
in
a
narrow
Ship
,
upon
●he
wide
and
raging
Seas
,
when
you
never
saw
the
Country
that
you
are
g●ing
to
;
and
all
because
you
believe
that
the
voyage
is
for
your
commodity
and
that
you
have
a
skilful
Pilot.
And
cannot
you
commend
your
souls
into
the
hand
of
God
,
to
convey
you
through
death
to
the
invisible
glory
,
as
confidently
as
you
dare
commit
your
lives
to
the
conduct
of
a
man
,
and
to
a
tottering
Ship
in
a
hazardous
Ocean
?
You
can
trust
your
lives
on
the
skill
of
a
Physician
;
And
cannot
you
trust
them
on
the
will
of
God
?
If
you
had
your
choice
whether
your
lives
should
be
at
your
own
dispose
,
or
Gods
,
you
should
far
rather
choose
that
God
might
dispose
of
them
than
your selves
:
As
it
is
better
for
an
Infant
to
be
guided
and
disposed
of
,
by
the
Parents
than
by
it self
.
A
Good
King
will
not
kill
his
own
Subjects
needlesly
:
And
a
natural
Father
or
Mother
will
not
not
needlesly
kill
their
own
Children
:
yea
a
very
brute
will
tenderly
cherish
their
young
:
And
do
you
think
that
God
who
is
infinitely
good
,
will
causelesly
orinjuriously
take
your
lives
?
or
that
he
doth
not
mean
you
good
even
in
your
death
?
Object
.
But
how
can
I
think
it
for
my
good
to
die
?
and
to
have
my
nature
dissolved
?
Answ.
Paul
did
desire
to
depart
or
be
dissolved
,
and
to
be
with
Christ
as
best
of
all
,
Phil.
1.
23.
And
did
not
he
know
what
was
for
his
good
as
well
as
you
?
He
was
willing
rather
to
be
absent
from
the
body
and
present
with
the
Lord
,
than
at
home
in
the
body
and
absent
from
the
Lord
;
and
therefore
groaned
earnestly
desiring
to
be
clothed
upon
with
his
house
which
is
from
heaven
that
mortality
might
be
swallowed
up
of
life
,
2
Cor.
5.
1
,
2
,
4
,
6
,
8.
When
the
Hen
hath
sate
to
hatch
her
young
ones
,
they
must
leave
the
shell
as
good
for
nothing
,
and
must
come
into
a
world
which
they
never
saw
before
.
And
what
of
that
?
Should
they
murmur
at
the
breaking
of
t●●●r
former
habitation
?
or
fear
the
passag●
in●●
so
〈◊〉
▪
●●
wide
,
so
strange
a
place
,
in
〈…〉
●f
〈…〉
which
they
were
in
before
?
No
more
〈…〉
the
breaking
of
these
bodies
,
and
〈…〉
the
〈…〉
of
flesh
,
and
passing
under
the
conduct
of
Angels
,
into
the
presence
of
our
Lord
.
God
is
but
hatching
us
here
by
his
spirit
,
that
he
may
bring
us
out
into
the
light
of
glory
.
And
should
we
grudge
at
this
?
7.
And
what
if
God
call
you
to
sacrifice
your
lives
to
him
,
as
he
called
Abraham
to
sacrifice
his
Son
?
What
if
he
call
you
to
come
to
him
by
a
persecutors
hand
?
or
at
least
to
be
willing
of
your
natural
death
?
He
calls
you
but
to
give
up
a
life
which
you
cannot
keep
;
and
to
do
that
willingly
,
which
else
you
must
do
whether
you
will
or
not
:
Willing
or
unwilling
,
die
you
must
!
How
loth
soever
you
are
,
you
are
sure
to
die
.
You
may
turn
you
every
way
,
and
look
about
you
on
the
right
hand
and
the
left
,
to
all
the
friends
and
means
in
the
world
,
and
you
will
never
find
a
medicine
that
will
here
procure
immortality
,
nor
ever
scape
the
hands
of
death
.
It
is
appointed
to
all
men
once
to
die
,
and
after
that
the
Judgement
,
Heb.
9.
27.
And
no
man
can
change
the
Decrees
of
Heaven
.
And
seeing
all
your
turnings
and
unwillingness
cannot
avoid
it
,
is
it
not
better
to
submit
to
it
willingly
than
unwillingly
?
God
doth
impose
it
on
you
as
a
necessity
.
Your
willingness
may
make
a
vertue
of
Necessity
,
and
out
of
Necessity
extract
a
reward
:
but
your
unwillingness
may
turn
your
suffering
into
your
sin
,
and
a
Necessary
death
unto
an
unnecessary
misery
now
(
and
hereafter
if
you
be
not
true
believers
)
as
Paul
saith
of
his
Ministerial
labours
,
1
Cor.
9.
16
,
17.
If
I
do
this
thing
willingly
,
I
have
a
reward
:
but
if
against
my
will
,
a
dispensation
is
committed
to
me
:
for
necessity
is
laid
upon
me
—
]
So
I
may
say
in
the
present
case
:
If
you
give
up
your
lives
willingly
in
the
love
of
God
,
you
have
a
Reward
;
but
if
you
do
not
Necessity
is
upon
you
,
and
die
you
must
whether
you
will
or
no.
You
may
scape
the
Reward
by
your
unwillingness
,
but
death
you
cannot
escape
.
And
me
thinks
you
should
see
that
it
's
little
thanks
to
you
,
to
give
up
that
life
which
you
cannot
keep
;
And
yet
this
is
all
that
God
requireth
.
Perhaps
you
think
,
that
though
you
cannot
keep
it
still
,
yet
somewhat
longer
you
may
keep
it
.
But
you
be
not
sure
of
that
.
The
next
hour
may
God
deprive
you
of
it
.
And
O
what
a
dreadful
thing
it
were
,
if
as
soon
as
you
have
denied
God
your
lives
,
he
should
snatch
them
from
you
in
his
fury
,
and
cast
you
into
Hell
!
and
if
he
should
distrain
for
his
own
as
soon
as
you
have
denied
it
him
!
and
you
should
die
as
enemies
that
would
not
die
as
Martyrs
,
and
as
his
Friends
!
And
in
this
sence
hath
my
Text
been
many
a
time
fulfilled
,
He
that
will
save
his
Life
shall
lose
it
.
8.
Consider
also
that
it
is
upon
terms
of
the
highest
advantage
imaginable
to
your selves
,
that
God
calls
you
to
resign
and
lay
down
your
lives
.
It
is
not
indeed
to
lose
them
,
but
to
save
them
,
as
my
Text
doth
promise
you
[
He
that
loseth
his
life
shall
save
it
.
]
No
more
than
you
lose
your
cloaths
which
you
put
off
at
Night
and
put
on
again
in
the
Morning
:
Or
rather
,
no
more
than
you
lose
your
lousie
rotten
rags
,
when
you
put
them
off
at
Night
,
and
are
to
have
in
the
Morning
a
Suit
of
Princely
attire
in
their
stead
.
Will
any
man
say
,
these
rags
are
lost
?
At
least
they
will
not
say
that
the
man
is
a
loser
by
the
change
.
That
is
not
lost
that
is
committed
to
God
,
upon
the
ground
of
a
promise
.
Nor
that
which
is
laid
out
in
his
Servive
,
at
his
command
.
Reason
will
tell
us
,
that
no
man
can
be
a
loser
by
a
course
of
submissive
Obedience
to
God
.
You
cannot
be
at
so
much
cost
for
him
,
or
offer
him
so
dear
a
service
,
which
he
is
not
able
and
willing
to
satisfie
you
for
a
thousand
fold
.
God
will
not
be
beholden
to
any
man
.
You
cannot
bring
him
in
your
debt
,
beyond
what
he
doth
by
his
bountiful
promise
:
But
if
you
could
,
he
would
not
continue
in
your
debt
.
You
'l
make
nothing
of
your
death
,
if
you
do
not
either
undergo
it
for
Christ
,
or
bear
it
submissively
by
the
power
of
heavenly
love
constraining
you
.
Meerly
to
die
whether
you
will
or
no
,
as
a
fruit
of
sin
,
is
common
to
the
most
ungodly
men
:
But
if
the
love
of
God
can
make
you
voluntarily
submit
to
death
(
whether
natural
,
or
violent
from
persecutors
)
what
a
glorious
advantage
may
you
make
of
it
?
You
will
1.
Put
your
salvation
more
out
of
doubt
●han
any
other
course
in
this
world
could
do
.
For
whosoever
perisheth
,
it
's
most
certain
that
such
as
these
all
be
saved
▪
2.
And
therefore
you
may
die
with
the
greatest
confidence
and
joy
,
as
having
seen
the
matter
of
your
doubts
removed
,
and
dying
in
the
very
exercise
of
those
graces
that
have
the
promise
of
salvation
:
and
in
such
a
〈…〉
as
hath
the
fullest
and
most
frequent
promises
in
the
Gospel
.
3.
And
then
the
Crown
of
Martyrdom
is
the
most
glorious
Crown
.
You
will
not
have
an
ordinary
place
in
heaven
.
These
are
that
part
of
the
Heavenly
Host
that
si
and
nearest
to
the
Throne
of
God
,
and
that
praise
him
with
the
highest
joys
,
who
hath
brought
them
through
tribulations
,
and
redeemed
them
by
his
blood
.
If
a
man
should
make
a
motion
to
you
to
exchange
your
cottage
for
a
Palace
and
a
Kingdom
,
you
would
not
stick
at
it
▪
as
if
it
were
against
you
,
because
you
must
leave
your
ancient
home
:
And
how
much
less
should
you
be
against
it
,
when
you
are
but
moved
to
step
out
of
your
ruinous
cottage
into
glory
,
when
it
would
shortly
fall
upon
your
heads
,
and
you
must
leave
it
whether
you
will
or
no
,
for
nothing
.
9.
What
reason
have
you
to
be
so
tender
of
the
flesh
?
Is
it
the
greatness
of
its
suffering
that
you
stick
at
?
Why
,
you
put
poor
Beasts
and
Birds
to
as
much
,
and
so
do
the
Butchers
daily
for
your
use
:
and
they
must
suffer
it
.
And
why
should
the
body
be
so
dear
to
you
?
for
the
matter
of
it
,
what
is
it
but
earth
?
and
wherein
is
it
more
excellent
than
the
beasts
that
perish
?
I
think
God
hath
purposely
clothed
your
soul
with
so
poor
a
dress
,
that
you
should
be
the
less
unwilling
to
be
unclothed
,
and
might
learn
to
set
more
by
your
souls
than
by
your
bodies
,
and
to
make
more
carefully
provision
for
them
.
It
seems
he
hath
purposely
lodged
you
in
so
poor
a
cottage
,
that
you
should
not
be
at
too
much
care
for
it
,
nor
be
too
loth
to
leave
it
.
You
have
its
daily
Necessities
and
Infirmities
and
pains
,
and
somewhat
of
its
filth
and
lothsomeness
,
to
tell
you
of
its
meanness
:
And
why
should
you
be
so
loth
that
so
poor
a
cottage
,
so
frail
a
body
should
be
turned
to
dust
?
Dust
it
is
,
and
to
dust
it
is
sentenced
.
When
the
soul
hath
left
it
but
a
week
,
men
can
scarce
endure
to
see
it
or
smell
it
?
And
should
the
breaking
of
such
an
earthen
Vessel
be
so
unpleasing
a
thing
to
you
?
And
for
its
usesulness
,
though
so
far
as
it
is
obedient
it
was
serviceable
to
your
souls
,
and
God
,
yet
was
it
so
refractory
,
ill
disposed
,
and
disobedient
,
that
it
proved
no
better
than
your
enemy
.
Many
a
temptation
it
hath
entertained
and
cherished
;
and
many
a
sin
hath
it
drawn
you
to
commit
;
Those
senses
have
let
in
a
world
of
vanity
;
Those
wandring
eyes
have
called
in
covetousness
,
and
pride
,
and
lust
.
Those
greedy
appetites
have
been
so
eager
on
the
bait
,
that
they
have
too
oft
born
down
your
faith
and
reason
,
and
drawn
you
to
excess
in
meats
and
drinks
,
for
matter
or
manner
,
for
quality
or
quantity
,
or
both
.
Many
a
groan
those
sins
have
cost
you
,
and
many
a
smarting
day
they
have
caused
you
,
and
a
sad
uncomfortable
life
you
have
had
by
reason
of
them
,
in
comparison
of
what
you
might
have
had
.
And
this
flesh
hath
been
the
Mother
or
the
Nurse
of
all
.
You
were
engaged
by
your
Baptismal
Covenant
to
fight
against
it
,
when
you
entred
into
the
Church
;
and
if
you
are
Christians
,
this
combate
hath
been
your
daily
work
,
and
much
of
the
business
of
your
lives
.
And
yet
are
you
loth
to
have
the
victory
,
&
see
your
enemy
under
feet
?
Do
you
fight
against
it
as
for
the
life
of
your
souls
,
&
yet
are
you
afraid
lest
death
should
hurt
it
or
break
it
down
?
Have
you
fought
your selves
friends
with
it
,
that
you
are
so
tender
of
it
?
when
you
are
the
greatest
friends
to
it
,
it
will
be
the
most
dangerous
enemy
to
you
.
And
do
not
think
that
it
is
only
sin
,
and
not
the
body
,
that
is
the
flesh
,
that
is
called
your
enemy
in
Scripture
.
For
though
it
be
not
the
body
as
such
,
or
as
obedient
to
the
soul
,
yet
is
it
the
Body
as
inclining
to
creatures
,
from
which
the
sinful
soul
cannot
restrain
it
;
&
it
is
the
body
as
having
an
inordinate
sensitive
appetite
and
imagination
,
and
so
distempered
,
as
that
it
rebels
against
the
Spirit
,
and
casteth
off
the
rule
of
Reason
,
and
would
not
be
curbed
of
its
desires
,
but
have
the
rule
of
all
it self
.
Was
it
not
the
very
flesh
it self
that
Paul
saith
he
fought
against
,
and
kept
under
,
and
brought
into
subjection
,
lest
he
should
be
a
cast
a-way
?
1
Cor.
9.
26
,
27.
Why
should
sin
be
called
[
Flesh
and
Body
]
but
that
it
is
the
Body
of
Flesh
that
is
the
principal-seat
of
those
sins
that
are
so
called
.
If
ye
live
after
the
flesh
,
ye
shall
die
;
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
Body
,
ye
shall
live
,
Rom.
8.
13.
If
ye
sow
to
the
flesh
,
of
the
flesh
ye
shall
reap
corruption
,
Gal.
6.
8.
That
which
is
first
in
Being
,
is
first
in
sin
:
But
it
is
the
Flesh
or
Embryo
endued
with
sense
that
is
first
in
being
.
Be
not
therefore
too
tender
of
that
which
corruption
hath
made
your
prison
and
your
enemy
:
Many
a
time
you
have
been
put
to
resist
it
,
and
watch
and
strive
against
it
;
and
when
you
have
been
at
the
best
,
it
hath
been
hindring
you
to
be
better
;
and
when
the
spirit
was
willing
,
the
flesh
was
weak
:
And
quickly
hath
it
caused
your
cooling
&
declension
.
Many
a
blessed
hours
communion
between
God
&
your
souls
,
that
flesh
hath
deprived
you
of
.
And
therfore
though
still
you
must
love
it
,
yet
you
should
the
less
grieve
or
be
troubled
at
its
sufferings
,
seeing
they
are
but
the
fruits
of
its
sin
,
and
a
holy
contentedness
shold
possess
your
minds
,
that
God
should
thus
castigatorily
revenge
his
own
quarrel
&
yours
upon
it
.
10.
But
yet
consider
,
that
were
you
never
so
tender
of
the
body
it self
,
yet
faith
and
reason
should
perswade
you
to
be
content
;
For
God
is
but
preparing
even
for
its
felicity
;
His
undoing
it
but
to
make
it
up
again
.
As
in
the
new
birth
he
broke
your
hearts
and
false
hopes
,
that
he
might
heal
your
hearts
,
and
give
you
sounder
hopes
instead
of
them
:
so
at
death
he
breaketh
your
flesh
and
worldly
hopes
,
not
to
undo
you
,
and
leave
it
in
corruption
,
but
to
raise
it
again
another
manner
of
body
than
now
it
is
,
and
give
it
a
part
in
the
blessedness
which
you
hoped
for
.
If
in
good
sadness
you
believe
the
Resurrection
,
what
cause
is
there
for
so
much
fear
of
death
?
You
can
be
content
that
your
Roses
die
,
and
your
sweetest
Flowers
fall
and
perish
,
and
the
green
and
beauteous
complexion
of
the
earth
,
be
turned
into
a
bleak
and
withered
hue
,
because
you
expect
a
kind
of
Resurrection
in
the
Spring
.
You
can
boldly
lie
down
at
night
to
sleep
,
though
sleep
be
a
kind
of
death
to
the
body
,
and
more
to
the
soul
;
and
all
because
you
shall
rise
again
in
the
morning
.
And
if
every
nights
sleep
(
or
one
at
least
)
were
a
gentle
death
,
if
you
were
sure
to
rise
again
the
next
morning
,
you
would
make
no
great
matter
of
it
.
Were
it
as
common
to
men
to
die
every
night
,
and
rise
again
in
the
morning
,
as
it
is
to
sleep
every
night
and
rise
in
the
morning
,
death
would
not
seem
such
a
dreadful
thing
.
Those
poor
men
that
have
the
falling-sickness
,
do
once
in
a
day
or
in
a
few
days
,
lie
as
dead
men
,
and
have
as
much
pain
as
many
that
die
:
And
yet
because
they
use
to
be
up
and
well
again
in
a
little
time
,
they
can
go
merrily
about
their
business
,
the
rest
of
the
day
,
and
little
fear
their
approaching
fall
.
How
much
more
should
the
belief
of
a
Resurrection
unto
life
,
confirm
us
against
the
fears
of
death
?
And
why
should
we
not
as
quietly
commit
our
bodies
to
the
dust
,
when
we
have
the
promise
of
the
God
of
heaven
,
that
the
Earth
shall
deliver
up
her
dead
,
and
that
this
body
that
is
sown
in
corruption
,
shall
be
raisedin
incorruption
?
It
is
sown
in
dishonour
,
it
is
raised
in
glory
:
it
is
sown
in
weakness
,
it
is
raised
in
power
:
it
is
sown
a
natural
body
,
it
is
raised
a
spiritual
body
]
So
great
and
wonderful
the
change
will
be
,
as
now
is
unconceivable
!
we
have
now
a
drossie
l●mp
of
flesh
,
an
aggravation
of
the
Elements
to
a
seed
of
life
,
which
out
of
them
forms
it self
a
body
,
by
the
Divine
influx
.
Like
the
Silk-worm
which
in
the
Winter
is
but
a
seed
,
which
in
the
Summer
doth
move
&
attract
that
matter
from
which
it
gets
a
larger
body
,
by
a
kind
of
Resurrection
:
But
it
is
another
manner
of
body
(
I
will
not
say
of
flesh
)
which
at
the
Resurrection
we
shall
have
.
Not
flesh
and
blood
,
nor
a
natural
body
,
but
of
a
nature
so
spiritual
,
sublime
and
pure
,
that
it
shall
be
indeed
a
spiritual
body
.
And
think
not
that
this
is
a
contradiction
,
and
that
spirituality
and
corporeity
are
inconsistent
.
For
[
There
is
a
Natural
Body
,
and
there
is
a
Spiritual
body
]
The
root
of
the
fleshly
Natural
body
was
the
first
man
Adam
,
who
was
made
a
living
soul
,
to
be
the
Root
of
living
souls
.
The
root
of
the
spiritual
Body
is
Christ
,
who
being
a
quickning
Spirit
,
doth
quicken
all
his
members
by
his
Spirit
;
which
Spirit
of
Grace
is
the
seed
of
Glory
;
&
as
from
an
holy
and
gracious
Saviour
we
receive
an
holy
and
gracious
nature
:
so
from
a
Glorified
Saviour
we
shall
receive
a
glorious
nature
:
we
are
now
changed
from
glory
to
Glory
in
the
beginning
,
as
by
the
spirit
of
the
Lord
:
But
it
is
another
kind
of
Glory
that
this
doth
tend
to
.
Howbeit
that
is
not
first
which
is
spiritual
,
but
the
natural
;
and
afterwards
the
spiritual
;
The
first
man
was
of
the
Earth
,
Earthy
:
The
second
man
is
the
Lord
from
heaven
.
And
from
each
of
them
we
partake
of
an
answerable
Nature
.
As
is
the
Earthy
,
such
are
they
that
are
earthy
,
even
all
of
us
in
our
fleshly
state
,
having
earthy
bodies
from
an
earthy
Adam
,
and
natural
bodies
from
the
natural
Adam
.
And
as
is
the
heavenly
,
such
are
they
that
are
heavenly
:
for
Christ
makes
men
like
himself
,
even
first
gracious
and
then
glorious
as
Adam
begets
us
like
himself
,
that
is
,
natural
(
and
sinful
.
)
And
therefore
all
those
that
have
followed
Christ
in
the
Regeneration
,
shall
follow
him
into
Glory
,
and
having
conquered
by
him
,
shall
reign
by
him
and
with
him
:
and
having
received
the
holy
nature
here
which
is
the
seed
of
glory
,
they
shall
receive
the
glorious
nature
there
which
is
the
perfection
of
that
Grace
;
And
so
as
Christ
hath
an
heavenly
spiritual
body
,
and
●●●
an
earthy
natural
body
,
so
shall
his
Members
have
,
that
they
may
be
like
him
.
And
as
we
have
here
born
the
image
of
the
earthy
,
in
having
first
a
natural
,
fleshly
body
;
we
shall
also
bear
the
Image
of
the
Heavenly
Adam
,
in
having
a
spiritual
body
,
that
is
not
fle●●
.
Now
,
lest
any
doubt
of
it
(
saith
the
Spirit
of
God
)
[
this
I
say
,
that
Flesh
and
Blood
cannot
inherit
the
Kingdom
of
God
;
neither
doth
Corruption
inherit
incorruption
]
1
Cor.
15.
42.
to
51.
Object
.
If
there
were
but
as
much
likelihood
of
a
Resurrection
as
there
is
of
the
Reviving
of
the
plants
in
the
Spring
,
I
could
believe
it
;
for
there
is
a
life
remaining
in
the
Root
or
Seed
:
but
the
body
of
man
hath
neither
Root
nor
seed
of
life
,
and
therefore
it
's
contrary
to
nature
that
it
should
revive
.
Answ.
1.
If
it
be
above
nature
,
that
is
all
,
it
is
not
contrary
to
it
;
Or
not
so
contrary
as
to
be
above
the
power
of
the
Lord
of
nature
.
Will
you
allow
no
greater
works
for
God
than
such
as
you
can
see
a
reason
of
,
and
can
assign
a
natural
cause
of
?
what
did
Nature
in
the
creation
of
nature
!
It
was
not
certainly
any
cause
of
it self
!
If
Christ
rose
without
a
natural
cause
,
even
so
shall
we
.
2.
But
why
may
I
not
say
that
the
dead
body
of
man
hath
a
living
Root
,
as
truly
as
the
plants
in
winter
.
The
soul
is
the
Root
of
the
body
,
and
the
soul
is
still
alive
:
And
Christ
is
the
Root
of
the
soul
,
and
he
is
still
alive
.
For
though
we
are
dead
,
yet
our
Life
is
hid
with
Christ
in
God
:
and
when
Christ
who
is
our
life
shall
appear
(
at
the
Spring
of
Resurrection
)
then
we
shall
also
appear
with
him
in
Glory
,
Col.
3.
3
,
4.
And
though
there
be
no
Physical
contact
between
this
living
soul
and
the
body
,
yet
there
is
a
Relative
Union
,
and
a
deep
rooted
Love
of
the
soul
to
its
body
,
and
inclination
to
it
:
so
that
it
is
mindful
of
it
:
and
waiteth
with
longing
for
that
hour
when
the
command
of
God
shall
send
it
to
revive
that
body
.
It
is
not
incredible
that
a
silly
snail
should
by
its
natural
life
and
power
make
for
it self
a
beautiful
habitation
.
Or
that
the
life
of
a
Rose-tree
that
was
buried
in
the
root
,
should
fabricate
a
sweet
and
beauteous
Rose
by
which
it
may
make
an
ostentation
of
its
invisible
self
to
the
world
.
In
how
small
a
room
doth
the
life
of
a
silk-worm
lie
(
of
which
I
spoke
before
)
in
the
winter
!
That
little
grain
or
seed
is
such
as
yields
no
sign
of
life
to
the
beholder
:
yet
doth
it
form
it self
a
larger
body
,
and
that
body
spin
its
silken
web
out
of
its
own
substance
,
and
in
that
,
house
it self
in
a
husk
,
and
take
to
it self
another
shape
,
and
thence
become
a
winged
Fly
,
and
so
generate
more
.
But
nearer
us
,
in
the
generation
of
man
,
the
vital
principle
in
the
seed
,
doth
quickly
with
concurrent
causes
form
it self
a
body
.
The
warmth
of
the
body
of
the
Hen
or
other
Bird
,
can
turn
the
egge
into
a
Chicken
.
Why
then
may
not
the
living
s●ul
,
that
is
the
Root
and
life
of
the
body
in
the
dust
,
be
the
instrument
of
God
to
reform
its
own
body
?
as
certainly
it
will
be
the
principle
that
shall
reinform
it
.
But
you
say
,
the
body
being
dead
hath
no
natural
root
,
nor
way
of
recess
to
life
again
,
because
the
privation
is
total
.
To
which
I
answer
,
First
the
Relative
union
between
the
soul
and
it
,
and
the
souls
disposition
to
the
Return
into
its
body
,
is
as
potent
a
cause
of
its
reviving
,
as
the
natural
union
of
the
Root
and
branches
:
if
withal
you
consider
that
Christ
is
the
Root
of
the
soul
.
Rational
agents
if
perfect
,
will
work
as
certainly
as
Natural
.
For
natural
causes
do
nothing
but
by
a
Power
communicated
to
them
from
an
Intellectual
cause
,
even
God
himself
.
Why
should
Nature
do
any
of
these
things
but
because
God
that
makes
and
ruleth
all
,
will
have
it
to
be
so
?
Now
Jesus
Christ
is
the
Political
Head
of
the
Church
.
The
body
in
the
grave
hath
its
own
Relation
to
him
:
Christ
is
still
living
,
and
resolved
,
and
engaged
by
promise
,
and
enclined
by
Love
,
to
revive
that
body
.
And
as
Christ
is
the
life
of
the
soul
,
so
the
soul
is
the
life
of
the
body
;
and
this
soul
,
as
I
said
,
is
waiting
to
be
sent
again
into
it
.
And
when
the
hour
comes
,
what
can
hinder
?
The
Love
of
the
soul
to
its
body
,
and
its
desire
to
be
reunited
,
is
a
kind
of
natural
cause
of
the
Resurrection
:
A
candle
not
lighted
,
is
as
far
from
light
,
and
as
much
without
it
,
as
a
dead
body
is
without
life
.
And
yet
one
touch
of
a
lighted
candle
will
light
that
which
never
was
lighted
before
.
And
so
may
one
touch
of
the
living
soul
that
's
now
with
Christ
,
put
life
into
the
body
that
lieth
in
the
dust
.
And
as
the
lighted
candle
makes
the
other
like
it
,
and
communicateth
of
its
own
nature
to
it
;
so
doth
the
glorified
soul
communicate
a
new
kind
of
excellency
to
the
body
,
which
it
never
had
before
:
even
to
be
a
spiritual
,
glorious
,
incorruptible
,
and
immortal
body
.
In
the
first
creating
of
man
,
the
new
formed
body
as
to
the
matter
of
it
,
was
no
better
than
the
body
of
a
Beast
or
any
common
piece
of
earth
.
But
the
soul
made
the
difference
:
when
a
Rational
Soul
was
breathed
into
that
Body
,
it
advanced
the
very
body
to
a
dignity
beyond
the
bodies
of
brutes
,
even
such
as
the
natural
body
of
man
had
before
sin
.
When
Christ
was
about
to
repair
faln
man
,
it
was
the
spirit
of
Christ
informing
:
the
soul
that
caused
the
renewed
soul
to
communicate
again
a
dignity
to
the
bodies
of
sanctified
men
above
other
bodies
.
And
so
when
the
body
was
dead
because
of
sin
,
(
having
the
root
of
sin
and
death
within
it
,
and
being
mortal
therefore
)
yet
the
spirit
was
life
because
of
Righteousness
(
being
the
Root
of
holy
and
Righteous
dispositions
,
and
the
new
life
in
man
himself
)
Rom.
8.
10.
For
Christ
the
principal
root
of
life
,
and
the
spirit
and
holiness
,
are
first
in
order
of
nature
in
the
soul
,
and
but
by
communication
and
secondarily
in
the
Body
:
But
contrarily
,
sin
made
its
entrance
first
by
the
Body
,
and
hath
its
Root
and
Seat
▪
first
in
order
of
nature
in
the
body
;
&
it
is
so
communicated
to
the
soul
:
Thus
sin
comes
in
at
the
back-door
,
even
at
the
wrong
end
,
and
by
the
baser
part
:
But
Grace
comes
in
the
right
way
by
the
Nobler
part
;
sin
hath
its
Root
in
the
viler
part
:
but
Christ
hath
his
seat
first
in
the
better
part
.
And
yet
I
must
add
1.
That
sin
is
not
ripe
till
it
reach
the
will
,
though
it
enter
by
the
flesh
and
senses
:
it
is
not
formed
,
nor
to
be
called
sin
,
till
it
reach
the
will
,
and
as
there
it
is
scituated
:
but
yet
the
thing
it self
is
first
in
and
by
the
flesh
.
2.
And
the
will
is
truly
the
seat
of
Original
sin
it self
,
as
well
as
the
sensitive
part
:
but
not
the
first
Root
of
the
corruption
.
Though
sin
be
Worst
in
the
Rational
part
,
because
the
corruption
of
the
best
is
the
worst
,
yet
it
is
not
first
there
.
But
Holiness
is
first
also
in
the
soul
,
and
so
communicated
to
the
body
.
And
so
also
Glory
it self
will
be
.
And
therefore
take
notice
of
the
wise
and
gracious
providence
of
God
,
that
taketh
the
soul
to
heaven
before-hand
that
it
may
be
first
Glorified
,
and
so
may
be
fit
to
communicate
glory
to
the
body
:
And
so
as
the
Natural
Soul
dignified
the
Natural
Body
,
and
the
Sanctified
Soul
did
Sanctifie
the
body
,
so
the
Glorified
Soul
by
reunion
with
the
body
,
shall
communicate
its
Nature
to
the
body
at
the
Resurrection
,
and
so
it
will
be
made
spiritual
,
immortal
,
and
incorruptible
by
the
soul
;
and
soul
and
body
,
are
made
such
by
Christ
.
So
that
by
this
time
you
may
see
that
there
is
more
Reason
for
the
Resurrection
for
all
the
body
is
turned
to
earth
,
than
there
is
Reason
that
a
Candle
that
's
gone
out
should
be
lighted
again
by
another
;
or
than
there
is
Reason
that
I
should
put
on
my
cloaths
in
the
morning
which
I
put
off
at
night
.
It
's
true
,
those
cloaths
have
no
power
to
put
on
themselves
;
nor
is
there
any
natural
necessitating
cause
of
it
:
but
yet
there
is
a
Free
cause
in
me
,
that
will
infallibly
(
if
I
live
and
be
able
)
produce
it
:
For
nature
disposeth
me
to
abhor
nakedness
,
and
desire
my
cloaths
,
and
therefore
in
the
morning
I
will
put
them
on
.
And
so
nature
teacheth
the
separated
soul
to
desire
a
reunion
with
its
body
;
and
therefore
when
the
Resurrection
morning
comes
,
it
will
gladly
take
the
word
from
Christ
,
and
give
that
vital
touch
to
the
body
that
shall
revive
it
,
and
so
put
on
its
ancient
garment
;
but
wonderfully
changed
from
fleshly
to
spiritual
,
from
dishonourable
into
glorious
.
And
now
I
hope
you
see
,
that
you
may
put
off
these
cloths
with
patience
and
submission
,
and
that
it
is
no
wrong
to
the
flesh
it self
to
be
put
off
,
but
tendeth
to
its
highest
advancement
at
the
last
:
Though
the
first
cause
of
sin
,
and
the
nest
of
sin
shall
be
so
broken
first
,
that
it
shall
first
be
seen
what
sin
hath
done
,
before
it
be
seen
what
Grace
will
do
;
and
the
fruit
of
our
own
wayes
must
first
be
tasted
,
before
we
shall
fully
feed
and
live
upon
the
blessed
fruit
of
the
grace
of
Christ
.
11.
Moreover
,
as
there
is
a
Resurrection
for
the
body
it self
,
and
that
to
a
more
perfect
estate
than
it
can
here
attain
,
so
the
whole
nature
shall
be
perfected
beyond
our
present
comprehension
.
This
life
was
not
intended
to
be
the
place
of
our
perfection
,
but
the
preparation
for
it
.
As
the
fruit
is
far
from
ripeness
in
the
first
appearance
,
or
the
flower
while
it
is
but
in
the
husk
or
bud
;
or
the
Oak
when
it
is
but
an
acorn
;
or
any
plant
when
it
is
but
in
the
seed
;
no
more
is
the
very
nature
of
man
on
earth
:
As
the
Infant
is
not
perfect
in
the
Womb
,
nor
the
Chicken
in
the
shell
,
no
more
are
our
natures
perfect
in
this
world
.
Methinks
for
the
sake
of
the
body
it self
,
much
more
of
the
soul
,
if
we
are
believers
,
we
should
submit
contentedly
to
death
.
While
you
are
here
you
know
that
creatures
will
fail
you
,
enemies
will
hate
you
,
friends
will
grieve
you
,
neighbours
will
wrong
you
,
Satan
will
tempt
you
and
molest
you
;
the
world
is
changeable
and
will
deceive
you
;
all
your
comforts
are
mixed
with
discomforts
;
the
body
carrieth
about
with
it
calamities
enough
of
its
own
to
weary
it
:
What
daily
pains
must
it
be
at
for
the
sustentation
of
its
self
in
its
present
state
;
and
yet
what
grief
and
sorrow
must
it
undergo
?
Every
member
hath
either
its
disease
,
or
a
disposition
thereto
:
What
abundance
of
passages
can
pain
and
sickness
find
to
enter
at
;
and
how
many
rooms
that
are
ready
to
receive
them
!
As
every
member
hath
its
use
,
so
every
one
is
capable
of
sorrow
;
and
the
sorrow
of
one
is
at
least
as
much
communicated
to
the
whole
,
as
the
usefulness
is
:
The
pain
of
the
simplest
member
,
even
of
a
tooth
can
make
the
whole
body
a
weary
of
it self
.
What
is
the
daily
condition
of
our
flesh
,
but
weakness
and
suffering
with
care
and
labour
to
prevent
much
worse
,
which
yet
we
know
cannot
long
be
avoided
:
The
sorrow
of
many
a
mans
life
hath
made
him
wish
he
had
never
been
born
:
and
why
then
should
he
not
wish
as
much
to
die
,
which
doth
ten
thousand
fold
more
for
him
if
he
be
a
Christian
,
than
to
be
unborn
would
have
done
.
Not
a
Relation
so
comfortable
but
hath
its
discomforts
:
Not
a
friend
so
suitable
,
but
hath
some
discordancy
:
nor
any
so
amiable
and
sweet
,
but
hath
somewhat
loathsome
,
troublesome
,
and
bitter
.
Not
a
place
so
pleasant
and
commodious
,
but
hath
its
unfitness
&
discommodities
:
Not
a
Society
so
good
and
regular
,
but
hath
its
corruptions
and
irregularities
.
And
should
we
be
so
loth
to
leave
(
whether
naturally
or
violently
)
such
a
life
as
this
?
When
the
fruit
is
ripe
,
should
it
not
be
gathered
?
When
the
corn
is
ripe
,
would
you
have
it
grow
there
and
not
be
cut
?
When
the
spirit
hath
hatched
us
for
heaven
,
should
we
be
so
loth
to
leave
the
shell
or
nest
?
When
we
are
begotten
again
to
the
hopes
of
immortality
,
should
we
be
so
desirous
to
stay
in
the
womb
?
O
Sirs
,
it
is
another
kind
of
life
that
we
shall
have
with
God
?
They
are
purer
comforts
,
that
stay
for
us
above
!
But
if
you
will
not
have
the
Grapes
to
be
gathered
and
prest
,
how
can
you
expect
to
have
the
Wine
?
Me
thinks
our
fle●h
should
have
enough
e're
this
time
,
of
sickness
,
and
pain
,
and
want
,
and
crosses
,
and
should
be
content
to
lie
down
in
hope
of
the
day
when
these
shall
be
no
more
.
Little
would
an
unbeliever
think
what
a
Body
God
will
make
of
this
,
that
now
is
corruptible
flesh
and
blood
!
It
shall
then
be
loathsome
and
troublesome
no
more
.
It
shall
be
hungry
,
or
thirsty
,
or
weary
,
or
cold
,
or
pained
no
more
.
As
the
stars
of
heaven
do
differ
from
a
clod
of
earth
,
or
from
a
carrion
in
a
ditch
,
so
will
our
glorified
immortal
bodies
differ
from
this
mortal
corruptible
flesh
.
If
a
skilful
workman
can
turn
a
little
earth
and
ashes
into
such
curious
transparent
glasses
,
as
we
daily
see
:
and
if
a
little
seed
that
bears
no
shew
of
such
a
thing
,
can
produce
the
more
beautiful
flowers
of
the
earth
;
and
if
a
little
acorn
can
bring
forth
the
greatest
Oak
;
why
should
we
once
doubt
whether
the
seed
of
everlasting
life
and
glory
which
is
now
in
the
blessed
souls
with
Christ
,
can
by
him
communicate
a
perfection
to
the
flesh
that
is
dissolved
into
its
elements
?
There
's
no
true
beauty
but
that
which
is
there
received
from
the
face
of
God
:
And
if
a
glympse
made
Moses
face
to
shine
;
what
glory
will
Gods
glory
communicate
to
us
,
when
we
have
the
fullest
endless
intuition
of
it
?
There
only
is
the
strength
,
and
there
's
the
riches
,
and
there
's
the
honour
,
and
there
's
the
pleasure
;
and
here
are
but
the
shadows
,
and
dreams
,
and
names
,
and
images
of
these
precious
things
.
And
the
perfection
of
the
soul
that
's
now
imperfect
,
will
be
such
as
cannot
now
be
known
.
The
very
nature
and
manner
of
Intellection
,
Memory
,
Volition
,
and
Affections
,
will
be
unconceivably
altered
and
elevated
,
even
as
the
soul
it self
will
be
,
and
much
more
,
because
of
the
change
on
the
corruptible
body
,
which
in
these
acts
it
now
makes
use
of
.
But
of
these
things
I
have
spoke
so
much
in
the
Saints
Rest
,
that
I
shall
say
no
more
of
them
now
,
but
this
;
that
in
a
Believer
that
expects
this
blessed
change
,
and
knows
that
he
shall
never
till
then
be
perfect
,
there
is
much
unreasonableness
in
the
inordinate
unwillingness
and
fears
of
death
.
12.
You
know
that
fears
and
unwillingness
can
do
no
good
,
but
much
increase
your
suffering
,
and
make
your
death
a
double
death
.
If
it
be
bitter
naturally
,
make
it
not
more
bitter
wilfully
.
I
speak
this
of
a
violent
death
for
Christ
as
well
as
of
a
natural
death
;
For
as
the
one
cannot
be
avoided
if
we
would
,
so
the
other
cannot
be
avoided
when
Christ
calleth
us
to
it
,
without
the
loss
of
our
Salvation
:
and
therefore
it
may
be
called
Necessary
as
well
as
the
other
.
Necessary
suffering
and
death
is
enough
without
th●
addition
of
unnecessary
fears
.
13.
Nay
were
it
but
to
put
an
end
to
the
inordinate
fears
of
death
,
even
death
it self
should
be
the
less
fearful
to
us
.
These
very
fears
are
troublesome
to
many
an
upright
soul
:
and
should
we
not
desire
to
be
past
them
!
As
a
woman
with
Child
is
in
fear
of
the
pain
&
danger
of
her
travel
;
but
joyful
when
it
's
over
;
so
is
the
true
believer
himself
too
oft
afraid
of
the
departing
hour
:
but
death
puts
an
end
to
all
those
fears
.
Is
it
the
pain
that
you
fear
?
Why
how
soon
will
it
be
over
?
Is
it
the
strangeness
of
your
souls
to
God
,
and
the
place
that
you
are
passing
to
?
This
also
will
be
quickly
over
;
and
one
moment
will
give
you
such
full
acquaintance
with
the
blessed
God
,
and
the
Celestial
inhabitants
,
and
the
world
in
which
you
are
to
live
,
that
you
will
find
your self
no
stranger
there
;
but
be
more
joyfully
familiar
and
content
than
ever
you
were
in
the
bosom
of
your
dearest
friend
.
The
Infant
in
the
Womb
is
a
stranger
to
this
lighter
open
world
and
all
the
inhabitants
of
it
;
and
yet
it
is
nor
best
stay
there
.
You
can
fail
for
commodity
to
a
Country
that
you
never
saw
:
and
why
cannot
you
pass
with
peace
and
joy
to
a
God
,
a
Christ
,
a
Heaven
that
you
never
saw
?
But
yet
you
are
not
wholly
a
stranger
there
;
Is
it
not
that
God
that
you
have
loved
,
and
that
hath
first
loved
you
?
Have
you
not
been
brought
into
the
world
by
him
,
and
lived
by
him
,
and
been
preserved
and
provided
for
by
him
?
and
do
you
not
know
him
?
Is
it
not
your
Father
,
and
he
that
hath
given
you
his
Son
and
his
Spirit
?
have
you
not
found
an
inclination
towards
him
,
desires
after
him
,
and
some
taste
of
his
love
,
and
communion
with
him
,
and
yet
are
you
wholly
unacquainted
with
him
?
Know
ye
not
him
whom
you
have
loved
above
all
?
in
whom
you
have
trusted
?
and
whom
you
have
daily
served
in
the
world
?
Who
have
you
lived
to
but
him
?
for
whom
else
have
you
laid
out
your
time
and
labour
?
and
yet
do
you
not
know
him
?
And
know
you
not
that
Christ
that
hath
purposely
come
down
into
flesh
that
you
might
know
him
?
and
that
hath
shewed
himself
to
you
in
a
holy
life
,
and
bitter
death
,
and
in
abundant
precious
Gospel
mercies
,
and
in
Sacramental
representations
,
that
so
he
might
entertain
a
familiarity
with
you
,
and
infinite
distance
might
not
leave
you
too
strange
to
God
?
Know
you
not
that
Spirit
that
hath
made
so
many
a
motion
to
your
soul
?
that
hath
sanctified
you
,
and
formed
the
image
of
God
upon
you
,
and
hath
dwelt
in
you
so
long
?
and
made
your
hearts
his
very
work-house
,
where
he
hath
been
daily
doing
somewhat
for
God
?
It
is
not
possible
that
you
should
be
utterly
strange
to
him
that
you
Live
to
,
and
Live
from
,
and
Live
in
;
and
not
know
him
,
by
whom
you
know
your selves
and
all
things
,
nor
see
that
Light
by
which
you
see
whatever
you
see
.
O
but
,
you
say
,
you
never
saw
him
,
and
have
no
distinct
apprehension
of
his
essence
.
Answ.
What!
Would
you
make
a
Creature
of
him
,
that
can
be
limited
,
comprehended
or
seen
with
fleshly
mortal
eyes
?
Take
heed
of
such
imaginations
.
It
is
the
understanding
that
must
see
him
:
You
know
that
he
is
most
Wise
,
and
Good
,
and
Great
;
and
that
he
is
the
Creator
,
and
Sustainer
,
and
Ruler
of
the
world
,
and
that
he
is
your
Reconciled
Father
in
Christ
;
and
is
this
no
knowledg
of
him
?
And
then
,
the
Heaven
that
you
are
to
go
to
,
is
it
that
you
are
an
Heir
of
,
where
you
have
laid
up
your
treasure
,
and
where
your
hearts
and
conversation
hath
so
long
been
;
and
yet
do
you
not
know
it
?
You
have
had
many
a
thought
of
it
,
and
bestowed
many
a
days
labour
for
it
,
and
yet
do
you
not
know
it
?
O
but
you
never
saw
it
for
all
this
?
Answ.
It
is
a
spiritual
blessedness
that
flesh
and
blood
can
neither
enjoy
nor
see
:
But
by
the
eye
of
the
mind
you
have
often
seen
,
at
least
some
glimpse
of
it
;
You
know
that
it
is
the
present
intuition
and
full
fruition
of
God
himself
and
your
glorified
Redeemer
with
his
blessed
Angels
and
Saints
in
perfect
Love
and
Joy
and
Praise
.
And
if
you
know
this
,
you
are
not
altogether
strangers
to
heaven
.
And
for
the
Saints
and
heavenly
Inhabitants
,
you
are
not
wholly
strangers
to
them
.
Some
of
them
you
have
known
in
the
flesh
,
and
others
of
them
you
have
known
in
the
spirit
:
You
are
fellow-Citizens
with
the
Saints
,
and
of
the
houshold
of
God
,
and
therefore
cannot
be
utterly
unacquainted
with
them
.
But
me
thinks
the
stranger
you
are
to
God
and
to
Heaven
,
and
to
the
Saints
,
the
more
you
should
desire
to
be
there
where
there
is
no
strangeness
;
This
is
not
the
time
or
place
of
most
intimate
acquaintance
.
If
you
would
be
acquainted
,
you
should
draw
nearer
and
not
draw
back
.
It
's
death
that
must
open
you
the
door
into
that
presence
where
strangeness
will
be
no
more
.
And
if
it
be
the
doubts
of
your
interest
in
Christ
and
life
that
makes
you
shrink
and
loth
to
die
:
Consider
,
that
to
refuse
to
die
for
Christ
,
is
the
way
above
all
to
increase
those
doubts
;
but
to
give
up
your
lives
for
him
,
or
chearfully
to
surrender
your
souls
to
him
at
his
call
,
is
the
readiest
surest
way
in
the
world
to
prove
you
at
present
in
a
state
of
grace
;
besides
that
you
will
be
hastened
into
a
state
of
glory
,
where
you
shall
be
quickly
and
fully
past
all
doubts
of
your
state
of
former
grace
.
In
a
word
,
as
all
the
fears
and
sorrows
of
this
life
will
then
be
at
an
end
,
so
with
the
rest
will
our
fears
of
death
:
And
therefore
death
should
be
the
more
welcome
,
because
it
is
the
end
,
as
of
all
other
troubles
,
so
of
these
disturbing
fears
.
14.
Consider
also
what
a
multitude
have
trod
this
bloody
way
before
you
.
Almost
all
that
ever
were
born
have
died
,
and
are
now
in
the
world
that
you
are
passing
to
.
You
are
not
the
first
that
entred
at
this
narrow
gate
.
The
dearest
Saints
of
God
have
died
.
If
Abraham
,
Moses
,
Joshua
,
David
,
Peter
and
Paul
could
not
escape
the
stroak
of
death
,
what
are
you
that
you
should
murmur
to
follow
such
and
so
many
that
have
gone
before
you
?
You
need
not
fear
being
solitary
in
heaven
.
There
are
millions
and
millions
more
of
Saints
,
than
there
are
on
earth
:
Many
that
you
knew
;
and
millions
more
that
will
then
be
as
dear
to
you
as
if
you
had
known
them
.
Is
it
not
better
be
among
innocent
souls
,
than
a
defiled
guilty
world
?
Is
it
not
better
be
where
no
sin
entreth
,
and
never
a
h●st
or
passion
comes
,
than
to
live
as
among
Wild
beasts
,
with
furious
unreasonable
sinners
?
Is
it
not
better
be
where
Light
is
perfect
,
and
all
your
doubts
are
fully
resolved
,
than
in
darkness
,
and
perplexity
,
and
among
an
ignorant
blind
generation
,
that
are
enemies
to
the
light
which
you
desire
!
Is
it
not
better
be
where
is
nothing
but
the
perfect
love
of
the
Infinite
God
,
in
perfect
Saints
and
blessed
Angels
,
than
to
live
among
perverse
ungodly
men
that
make
you
almost
weary
of
your
lives
?
If
it
be
a
delight
to
us
to
read
the
writings
of
the
illuminated
Saints
of
God
,
and
we
think
them
such
Jewels
and
Ornaments
in
our
Libraries
;
what
a
pleasure
would
it
be
to
converse
with
them
that
wrote
these
Books
,
and
that
in
their
celestial
perfection
,
where
they
have
attained
a
thousand
times
more
light
than
before
they
had
;
and
where
all
the
doubts
are
resolved
which
their
books
could
not
resolve
.
O
blessed
Society
,
in
comparison
of
that
we
now
converse
with
!
15.
Nay
more
,
lest
the
bloody
way
of
death
should
seem
too
strange
and
terrible
to
us
,
the
Lord
Jesus
our
Head
hath
trod
that
path
;
and
that
of
purpose
to
conquer
death
,
by
taking
away
the
sting
and
principal
cause
of
terrors
,
and
making
that
a
passage
to
felicity
,
that
was
a
passage
to
everlasting
misery
:
So
that
ever
since
Christ
hath
gone
this
way
,
there
is
no
such
danger
in
it
to
his
followers
.
Where
the
Captain
of
our
salvation
goeth
,
his
Souldiers
may
boldly
follow
him
.
For
asmuch
as
the
children
were
partakers
of
flesh
and
blood
,
he
also
himself
likewise
took
part
with
them
,
that
he
might
destroy
by
death
him
that
had
the
power
of
death
,
that
is
the
Devil
;
and
might
deliver
them
that
through
fear
of
death
,
were
all
their
life
time
subject
to
bondage
]
Heb.
2.
14
,
15.
He
hath
cleared
our
way
,
and
taken
out
of
it
the
forest
thorns
,
and
hath
prepared
us
an
habitation
with
himself
.
And
shall
we
fear
to
go
the
way
that
Christ
hath
gone
,
and
purposely
gone
to
clear
it
for
us
?
16.
Moreover
Consider
,
that
the
Celestial
inhabitants
have
purposely
made
themselves
familiar
with
us
in
this
lower
world
,
that
they
might
acquaint
us
with
themselves
,
and
lead
us
upto
their
blessed
habitation
,
and
fit
us
for
it
;
No
man
of
common
reason
can
doubt
but
that
those
more
capacious
glorious
parts
of
the
Universe
,
are
stored
with
inhabitants
answerable
to
their
glory
;
when
we
see
every
corner
of
the
lower
world
to
be
replenished
with
inhabitants
.
And
Scripture
and
some
experience
tells
us
,
that
those
Angels
of
God
are
conversant
here
about
us
men
:
They
bear
us
up
in
their
hands
,
that
we
dash
not
our
foot
against
a
stone
,
they
pitch
their
tents
and
encamp
about
us
,
as
an
appointed
guard
for
our
security
:
It
is
their
very
office
:
for
what
are
they
but
ministring
spirits
,
sent
forth
to
minister
for
them
that
shall
be
heirs
of
salvation
?
Heb.
1.
14.
They
converse
with
us
,
though
we
see
them
not
,
and
are
about
us
night
and
day
;
They
are
among
us
in
our
holy
assemblies
,
observing
our
behaviour
before
the
Lord
,
1
Cor.
11.
10.
and
they
are
witnesses
of
our
good
and
evil
,
Eccles.
5.
6.
From
them
,
as
the
Servants
of
God
,
was
the
Law
received
,
Acts
7.
53.
Gal.
3.
19.
Heb.
2.
2.
They
read
our
books
,
and
study
with
us
the
Mysteries
of
the
Gospel
,
1
Pet.
1.
12.
And
as
near
as
they
are
to
God
,
they
are
glad
to
make
the
Church
their
book
in
which
to
read
his
manifold
wisdom
,
and
know
it
by
beholding
it
in
us
as
in
a
glass
,
Ephes.
3.
10.
The
Nations
have
their
Angels
:
The
Churches
have
their
Angels
;
and
the
particular
Saints
also
have
their
Angels
;
Dan.
10.
13
,
20
,
21
,
Rev.
1.
20.
Acts
12.
15.
Mat.
18.
10.
They
are
not
strangers
with
us
,
but
have
charge
of
us
to
keep
us
in
all
our
ways
,
Psal.
91.
10
,
11
,
12.
They
rejoyce
in
our
conversion
,
Luke
15.
10.
They
are
part
of
the
heavenly
Society
that
we
are
already
listed
in
,
Heb.
12.
22.
They
ascend
and
descend
as
ordinary
passengers
between
heaven
and
earth
,
Gen.
28.
12.
They
are
round
about
us
,
and
we
live
as
in
their
Camp
,
Psal.
34.
7.
Before
them
we
must
be
confessed
or
denied
,
Luke
12.
8
,
9.
They
convoy
our
departed
souls
to
Christ
,
Luke
16.
22.
They
shall
attend
Christ
at
his
second
coming
,
as
they
prcolaimed
his
first
,
and
attended
him
on
earth
,
Matth.
25.
31.
Mar.
8.
38.
They
shall
be
his
Heralds
to
call
up
the
dead
to
judgement
,
Mat.
13.
39
,
49.
&
24.
31.
And
at
last
we
shall
be
their
companions
and
equal
to
them
,
Luke
20.
36.
So
that
you
see
we
have
the
same
Society
invisible
,
which
we
shall
have
in
heaven
:
Yea
and
sometime
when
God
is
pleased
,
they
manifest
their
presence
by
visible
or
audible
apparitions
.
And
shall
we
fear
to
remove
into
the
presence
of
these
blessed
spirits
that
now
attend
us
,
and
are
still
about
us
,
and
the
instruments
of
so
much
of
our
good
?
Yea
the
Lord
Jesus
Christ
came
down
to
be
familiar
with
us
,
and
to
bring
us
into
a
state
of
friendship
,
and
holy
boldness
with
God
himself
:
And
yet
shall
we
draw
back
?
17.
I
would
put
this
question
to
you
for
your
serious
answer
,
Can
you
be
contented
,
yea
do
you
desire
,
to
have
no
more
of
God
than
here
you
have
?
Is
this
much
of
the
knowledge
of
him
,
and
his
will
and
works
sufficient
for
you
?
Would
you
be
no
nearer
him
,
and
enjoy
no
more
of
him
?
What
ever
your
flesh
say
,
sure
the
love
of
God
in
your
hearts
will
not
suffer
you
considerately
to
say
so
.
Consult
with
your
new
nature
,
with
the
holy
principle
that
is
in
you
;
Me
thinks
you
should
not
be
content
to
remain
for
ever
at
such
a
distance
from
God
as
you
are
?
If
you
can
,
I
blame
you
not
to
be
afraid
of
death
.
If
not
;
Why
then
are
you
loth
to
go
to
him
?
18.
And
I
would
ask
you
also
,
Whether
you
are
content
with
the
measure
of
sanctification
which
you
have
,
or
which
is
to
be
attained
in
this
life
?
Are
you
content
to
live
for
ever
with
no
more
knowledge
or
love
of
God
?
No
more
faith
or
love
to
Christ
?
No
more
sense
of
the
worth
of
Grace
?
No
more
righteousness
or
peace
or
joy
in
the
Holy
Ghost
?
No
more
meekness
,
humility
,
or
heavenly
mindedness
?
Are
you
contented
rather
to
live
for
ever
under
all
the
pride
and
ignorance
and
passion
,
and
selfishness
and
lust
and
worldliness
,
and
all
other
sins
that
here
beset
you
,
rather
than
to
remove
to
the
place
of
perfection
,
and
yield
that
death
shall
break
the
vessel
and
nest
of
your
corruptions
?
If
you
care
so
little
for
the
grace
of
God
,
and
see
so
little
beauty
in
his
image
,
and
see
so
little
odiousness
in
sin
,
that
you
had
rather
keep
it
for
ever
,
than
go
to
God
by
the
passage
of
death
,
I
blame
you
not
to
be
afraid
to
die
:
But
if
otherwise
;
Why
do
you
desire
perfection
and
deliverance
,
and
yet
be
so
loth
to
come
and
receive
it
?
When
you
know
that
it
is
not
to
be
had
on
earth
.
19.
Moreover
,
are
you
contented
to
remain
for
ever
as
unserviceable
to
God
as
here
you
are
?
Alas
!
how
little
do
you
for
him
:
how
much
do
you
to
displease
him
?
lay
together
all
the
service
of
your
lives
,
and
how
small
and
poor
a
matter
is
it
?
And
would
you
still
live
at
these
rates
?
Will
this
content
you
?
Me
thinks
it
should
not
if
you
have
grace
in
your
hearts
.
Why
then
do
you
not
desire
to
depart
and
to
be
with
Christ
?
There
you
shall
be
perfectly
fitted
for
his
service
,
and
therefore
perfectly
perform
it
.
What
other
service
God
will
have
for
us
,
we
cannot
yet
tell
;
but
Love
and
Praise
we
are
sure
will
be
the
chief
,
and
the
rest
will
be
good
and
holy
and
honourable
,
what
ever
it
be
.
If
you
are
Christians
,
me
thinks
the
sense
of
your
unprofitableness
and
of
your
unpleasing
frame
of
heart
and
life
,
should
be
your
daily
grief
!
and
therefore
you
should
desire
the
state
where
you
may
be
more
serviceable
,
and
not
be
so
unwilling
of
it
.
20.
Lastly
,
I
would
ask
you
,
Are
you
contented
to
attain
no
other
end
of
all
your
life
and
labours
and
sufferings
than
here
you
do
attain
?
What
is
it
that
you
pray
for
,
and
seek
and
strive
for
?
is
it
for
no
more
than
is
to
be
had
on
earth
?
If
you
have
no
higher
design
,
intentions
or
desires
,
I
cannot
much
blame
you
to
be
loth
to
die
.
But
if
you
have
,
me
thinks
no
man
should
be
unwilling
to
attain
his
end
.
What
have
you
done
and
suffered
so
much
for
heaven
,
and
now
would
you
not
go
to
it
?
Had
you
rather
all
your
labour
were
lost
?
Do
you
desire
to
be
happy
,
or
do
you
not
?
If
you
do
,
(
as
certainly
you
do
)
would
you
not
go
where
happiness
it
to
be
had
,
when
you
are
sure
that
it
is
not
not
to
be
had
on
earth
?
What
say
you
!
is
there
not
plain
reason
in
all
this
that
I
propound
to
you
?
It
is
a
sad
case
,
when
men
seek
not
God
and
Heaven
as
their
felicity
,
but
only
as
a
lesser
evil
than
hell
,
which
they
would
endure
,
rather
than
enjoy
,
when
they
can
keep
no
longer
this
earthly
life
which
they
account
their
felicity
;
where
this
is
the
case
,
it
's
a
sad
case
.
And
were
not
this
a
common
case
,
there
would
not
be
so
much
unwillingness
to
depart
.
And
now
Christian
Reader
,
I
beseech
thee
weigh
these
foregoing
Considerations
,
and
judge
whether
it
be
not
a
contradiction
to
thy
profession
,
and
unseemly
for
a
believer
to
be
unwilling
to
die
when
God
shall
call
him
:
Much
more
to
cast
away
evelasting
life
,
for
the
saving
of
his
temporal
life
but
a
little
longer
!
O
learn
the
needful
lesson
of
self-denial
,
especially
in
this
point
of
denying
your
lives
!
He
that
can
do
this
,
can
do
all
;
and
may
be
sure
that
he
is
mortified
indeed
:
And
he
that
can
do
all
the
rest
,
and
sticks
but
at
this
,
and
could
part
with
any
thing
for
Christ
save
his
life
,
doth
indeed
do
nothing
,
nor
is
it
esteemed
self-denying
.
It
is
a
lesson
therefore
that
is
exceeding
necessary
to
be
learn'd
,
and
worthy
all
your
time
and
diligence
,
even
to
deny
your
Lives
for
the
love
of
Christ
.
Perhaps
you
will
say
,
We
live
in
days
of
peace
and
liberty
,
and
therefore
are
not
like
to
be
called
to
Martyrdom
:
What
need
then
have
we
to
learn
this
lesson
?
I
answer
,
1.
You
are
uncertain
what
changes
you
may
see
:
but
if
you
never
suffer
,
yet
you
must
be
sure
that
you
have
a
heart
that
would
suffer
if
God
did
call
you
to
it
:
For
though
you
may
be
saved
without
suffering
,
where
you
are
not
called
to
it
,
yet
you
cannot
be
saved
without
a
heart
that
would
suffer
if
you
were
put
upon
it
.
2.
And
if
you
cannot
deny
your
lives
for
Christ
,
you
will
not
sincerely
deny
your
pleasures
,
or
profits
or
honours
for
him
.
If
you
would
not
suffer
death
for
him
if
he
called
you
to
it
,
you
will
not
sincerely
suffer
losses
and
wrongs
and
reproaches
for
him
,
which
almost
every
Christian
must
expect
.
So
that
to
try
your
own
sincerity
,
you
should
look
after
it
.
3.
And
it
is
certain
that
death
will
shortly
come
;
and
then
if
you
have
not
learnt
this
lesson
,
to
deny
your selves
even
in
case
of
life
,
you
will
die
unwillingly
and
uncomfortably
.
At
least
me
thinks
,
I
might
reason
thus
with
any
man
of
you
,
good
or
bad
.
Either
death
is
indeed
terrible
,
or
not
.
If
it
be
not
,
why
do
you
so
fear
it
when
it
comes
!
If
it
be
,
why
do
you
not
as
well
fear
it
before
it
comes
,
even
in
your
youth
and
health
?
For
you
are
sure
then
that
you
must
die
,
as
if
it
were
upon
you
.
A
wonderful
thing
it
is
,
that
mans
heart
should
be
so
unreasonably
insensible
;
and
that
there
should
be
so
great
a
difference
in
the
affections
of
most
in
regard
of
death
.
It
's
no
matter
of
doubt
or
controversie
whether
they
shall
die
.
He
is
a
block
and
not
a
man
,
that
knoweth
it
not
as
certainly
now
,
as
he
shall
do
in
his
sickness
.
And
yet
,
in
health
these
wretches
will
not
be
awakened
so
much
to
fear
it
,
as
may
restrain
them
from
sin
,
and
help
them
to
prepare
for
it
.
It
's
troublesome
precise
talk
with
them
,
to
talk
of
making
ready
to
die
:
Either
they
slight
it
,
or
love
not
to
hear
or
think
of
it
.
And
yet
the
same
men
when
death
is
coming
,
and
they
see
they
must
away
,
are
even
amazed
with
fear
and
horror
:
And
I
cannot
blame
them
unless
they
were
in
a
better
case
.
But
this
I
must
blame
them
for
,
as
most
unreasonable
,
that
they
can
make
such
a
lamentable
complaint
when
death
and
Hell
are
near
hand
,
and
yet
make
so
light
of
it
all
their
life
time
.
CHAP.
XXXIX
.
Answer
to
their
doubts
that
fear
death
.
BUt
because
this
is
the
hardest
part
of
self-denial
,
and
yet
most
necessary
,
and
the
particular
subject
of
my
Text
,
I
shall
stay
upon
it
yet
so
much
longer
as
to
resolve
a
question
of
some
doubting
Christians
,
and
to
give
you
some
Directions
for
the
furtherance
of
self-denial
herein
.
Object
.
If
it
be
a
necessary
part
of
self-denial
to
deny
our
own
lives
;
I
am
much
afraid
that
I
am
no
Disciple
of
Christ
,
as
having
no
true
self-denial
?
For
I
find
that
for
all
these
Reasons
I
cannot
be
willing
to
die
,
but
when
you
have
said
all
that
can
be
said
,
death
is
the
most
terrible
thing
in
the
world
to
me
.
Answ.
I
pray
you
lay
together
these
following
particulars
for
answer
to
this
great
and
common
doubt
.
1.
Death
as
death
,
is
naturally
dreadful
to
all
,
and
the
best
men
as
men
are
naturally
averse
to
it
and
abhor
it
.
No
man
can
desire
death
as
death
,
nor
ought
to
do
it
.
If
it
had
not
been
an
evil
to
nature
,
it
had
not
been
fit
to
be
the
matter
of
Gods
punishment
,
and
to
be
Threatned
to
the
world
.
Threatnings
would
not
do
their
work
if
that
which
is
threatned
were
not
naturally
evil
,
or
hurtful
and
dreadful
to
the
subject
.
To
threaten
men
with
a
benefit
is
a
contradiction
,
as
much
as
to
promise
him
a
mischief
,
and
more
.
2.
It
is
not
therefore
a
simple
.
Displacency
or
Averseness
to
die
,
that
God
requireth
you
to
lay
by
.
Self-denial
consisteth
not
in
reconciling
us
to
Death
as
death
;
For
then
he
might
as
well
perswade
us
to
become
Angels
,
as
to
deny
our selves
,
and
Preachers
had
as
hard
a
work
to
do
as
to
perswade
men
to
cease
to
be
men
.
Death
will
be
an
enemy
as
long
as
it
is
death
.
Even
the
separated
soul
hath
so
natural
an
inclination
to
union
with
its
Body
,
that
the
separation
is
part
of
the
penalty
to
it
:
And
though
heaven
be
their
joy
,
and
Christ
their
life
and
fulness
,
yet
the
separation
from
the
body
which
they
have
even
with
Christ
is
a
penalty
;
and
they
have
not
that
perfect
measure
of
Joy
and
Glory
as
they
shall
have
when
they
are
joyned
in
the
body
again
.
So
that
separation
as
such
is
penal
to
the
soul
in
blessedness
.
And
even
the
separated
soul
of
Jesus
Christ
that
was
more
blessed
than
ours
,
was
,
as
separated
,
in
a
state
of
penalty
,
when
his
body
was
in
the
grave
(
Of
which
see
my
Appendix
to
the
Reformed
Pastor
,
about
the
Descent
into
Hell
.
)
3.
That
which
you
have
to
look
after
therefore
in
your
souls
,
is
not
a
love
to
death
,
or
willingness
to
death
as
death
,
which
no
man
hath
or
should
have
;
but
it
is
,
1.
A
Submission
to
it
as
a
less
evil
than
sin
and
Hell
and
the
Displeasure
of
God
:
and
a
choosing
rather
to
die
than
wilfully
to
sin
and
forsake
the
Lord
.
2.
And
a
Love
to
that
glory
in
the
fruition
of
God
,
which
death
is
the
passage
to
.
Seeing
we
cannot
obtain
the
end
of
our
faith
and
patience
by
any
easier
passage
than
death
,
you
must
rather
be
content
to
go
this
strait
and
grievous
way
,
than
miss
of
the
state
of
eternal
blessedness
:
Let
death
be
never
so
odious
and
dreadful
to
you
,
if
you
had
but
rather
die
than
forsake
Christ
by
sin
,
or
miss
of
everlasting
life
with
God
,
you
have
that
true
self-denial
,
even
of
life
it self
,
which
is
required
in
my
Text.
4.
And
yet
even
a
gracious
soul
may
be
so
much
unprepared
as
to
desire
to
stay
yet
longer
on
earth
,
though
he
be
absent
from
the
Lord
while
he
is
present
in
the
body
;
that
so
a
better
preparation
may
be
made
:
And
also
the
love
of
God
may
make
a
man
desire
to
stay
yet
longer
for
the
service
of
the
Church
,
or
to
be
with
Paul
in
a
strait
between
two
,
Phil.
1.
21
,
22
,
23.
5.
Have
you
not
such
pleasant
apprehensions
of
the
New
Jerusalem
,
and
the
coming
of
Christ
in
glory
,
and
the
blessed
state
of
the
Saints
in
heaven
,
as
that
you
could
most
gladly
enter
into
that
blessed
state
by
any
other
way
than
death
:
And
had
you
not
rather
die
,
than
miss
of
that
felicity
?
At
least
,
when
you
know
that
die
you
must
,
had
you
not
rather
die
sooner
,
even
a
violent
death
by
persecution
,
than
miss
of
your
eternal
life
,
by
saving
your
lives
a
little
longer
?
6.
And
for
your
unwillingness
to
die
,
as
death
is
the
last
enemy
to
be
conquered
by
Christ
,
at
the
Resurrection
,
so
the
fears
of
death
and
the
power
of
it
,
is
the
last
evil
that
we
shall
be
troubled
with
;
and
you
must
not
expect
to
be
fully
freed
from
these
fears
,
in
this
life
:
for
death
will
be
death
,
and
man
will
be
man
.
But
yet
let
me
tell
you
that
before
you
die
,
God
may
very
much
abate
your
fears
;
and
very
ordinarily
doth
so
with
his
servants
;
1.
By
giving
them
that
grace
that
is
suited
to
a
dying
state
;
and
2.
By
the
help
of
sickness
and
pain
it self
:
And
that
is
one
great
reason
why
sickness
shall
usually
go
before
death
,
that
pain
and
misery
may
make
the
flesh
even
a
weary
of
it self
,
and
make
the
soul
a
weary
of
its
companion
,
and
both
a
weary
of
this
miserable
life
.
And
now
I
shall
briefly
name
some
few
Directions
which
if
you
will
practise
,
you
will
more
easily
submit
to
death
.
CHAP.
XL.
Directions
to
be
willing
to
die
.
Direct
.
1.
BY
all
means
endeavour
the
strengthening
of
your
Belief
of
the
Reality
of
eternal
life
,
and
the
truth
of
the
promise
of
Christ
concerning
it
.
For
if
you
Believe
it
not
,
you
cannot
die
for
it
;
nor
chearfully
submit
to
a
natural
death
,
through
the
hopes
of
it
.
This
is
the
sum
or
principal
work
of
the
Christian
faith
,
to
Believe
the
everlasting
life
as
procured
for
us
by
the
love
of
the
Father
,
the
Obedience
,
Death
,
Resurrection
and
Intercession
of
the
Son
,
and
the
Sanctification
of
the
Holy
Ghost
.
It
is
the
unsoundness
or
the
weakness
of
this
Belief
,
that
is
the
principal
cause
of
our
unwillingness
to
die
.
Direct
.
2.
By
all
means
endeavour
to
get
and
maintain
the
Assurance
of
your
Title
to
this
Promise
and
Felicity
.
Get
sound
evidence
,
and
keep
it
clear
:
Expunge
all
blots
without
delay
.
Take
heed
of
such
sin
as
woundeth
Conscience
,
and
wasteth
comfort
,
and
grieveth
the
spirit
of
Adoption
by
which
you
are
sealed
to
the
day
of
Redemption
,
and
by
which
you
have
your
peace
and
comforts
.
If
by
such
sin
your
souls
are
clouded
and
estranged
from
God
,
be
diligent
in
seeking
for
healing
and
reconciliation
;
and
rest
not
till
your
peace
be
made
with
God
.
For
while
you
think
of
him
as
displeased
,
you
will
be
afraid
of
coming
to
him
,
and
this
will
double
the
fears
of
Death
.
Direct
.
3.
Deny
your selves
first
in
the
carnal
and
worldly
comforts
of
this
life
,
or
else
you
are
unlikely
to
deny
your selves
in
the
matter
of
Life
it self
.
Disuse
your selves
from
unnecessary
pleasures
of
the
flesh
:
And
learn
to
endure
dishonour
,
contempt
and
reproach
from
the
world
,
and
sickness
and
poverty
when
it
's
inflicted
on
you
by
the
hand
of
God
.
Till
you
can
deny
your
ease
,
and
profit
,
and
appetite
,
and
honour
,
and
all
the
delight
of
this
present
world
,
you
are
never
likely
to
deny
your
lives
sincerely
.
To
deny
your
lives
doth
contain
the
denying
of
all
these
and
more
;
and
therefore
you
must
learn
the
lesser
,
if
you
would
do
the
greater
.
These
are
the
parts
of
life
as
it
were
;
and
it
's
easier
thus
to
overcome
it
in
its
parts
than
in
the
whole
;
when
particular
Souldiers
are
destroyed
,
the
Army
is
the
weaker
.
And
the
use
of
suffering
the
Afflictions
of
this
life
,
will
make
you
hardy
,
and
make
death
seem
a
smaller
matter
.
For
when
you
thus
Die
Daily
,
you
will
the
more
easily
die
once
.
Besides
,
Death
is
half
disarmed
when
the
Pleasures
&
Interests
of
the
flesh
are
first
denied
.
For
the
leaving
of
fleshly
contents
and
pleasures
,
is
much
of
the
reason
of
mens
unwillingness
to
die
.
And
therefore
when
these
are
denied
before-hand
,
the
Reasons
of
your
unwillingness
are
taken
away
.
If
you
pull
down
the
Nest
,
the
Birds
will
be
gone
.
Men
that
are
loth
to
leave
their
Country
,
would
willingly
be
gone
,
if
their
houses
were
fired
,
or
they
were
turned
out
of
doors
,
and
their
friends
and
goods
were
all
sent
away
.
This
is
it
that
makes
men
so
unwilling
to
die
,
because
they
practise
not
Mortification
in
their
health
,
but
contrarily
study
to
live
as
Pleasingly
as
may
be
to
the
flesh
,
and
think
it
part
of
their
Christian
Liberty
,
thus
making
Christ
a
carnal
Saviour
as
the
Jews
conceive
of
their
expected
Messiah
;
and
taking
up
with
a
carnal
false
salvation
,
not
purchased
by
Christ
,
but
given
by
Satan
in
the
name
of
Christ
,
and
assumed
by
themselves
.
They
make
it
their
business
to
have
buildings
,
and
lands
,
and
meats
,
and
drinks
,
and
honours
,
and
all
things
as
pleasing
as
may
be
to
the
flesh
,
and
then
they
complain
that
they
are
unwilling
to
die
:
and
I
easily
believe
him
:
it
is
no
wonder
!
They
make
it
the
work
of
their
lives
to
feather
their
nests
,
and
make
Provision
for
the
flesh
;
and
then
complain
,
that
they
are
loth
to
leave
those
nests
that
they
have
been
feathering
so
long
,
and
loth
to
scatter
all
the
heap
and
treasure
which
they
have
been
gathering
.
And
did
you
think
that
gathering
it
was
the
way
to
make
you
willing
to
leave
it
?
Men
load
themselves
with
the
lumber
and
baggage
of
the
world
,
and
then
complain
that
they
cannot
travel
on
their
journey
,
but
had
rather
sit
down
.
They
fall
a
building
them
habitations
in
their
way
,
when
they
should
have
none
but
Inns
or
Tents
;
and
when
they
have
bestowed
all
their
time
,
and
cost
,
and
charges
on
them
,
they
complain
of
their
hearts
for
being
loth
to
leave
them
.
Such
mad
doings
as
these
are
not
the
way
to
be
willing
to
die
:
To
provide
for
self
and
flesh
in
your
Life-time
,
is
not
the
way
to
Deny
your
Lives
.
Sirs
,
the
way
is
this
,
if
you
will
learn
it
,
and
stick
not
at
the
cost
and
trouble
:
Self
must
be
here
stript
naked
of
all
its
carnal
comforts
,
so
that
it
shall
have
nothing
left
o
fly
to
or
trust
upon
,
nor
nothing
lest
t●at
it
can
take
delight
in
,
&
then
it
will
away
.
If
you
would
drive
ou●●n
ill
Tenant
,
you
will
cast
out
all
their
goods
,
and
leave
them
nothing
but
the
bare
walls
,
and
not
so
much
as
a
bed
to
lie
on
,
and
uncover
the
house
over
their
heads
,
and
then
they
will
be
gone
.
So
if
you
cast
out
all
your
sensual
commodities
and
delights
,
that
when
the
flesh
looks
about
,
it
shall
see
nothing
but
the
bare
walls
,
and
cannot
find
a
resting
place
,
then
death
will
be
less
grievous
and
less
unwelcome
.
Or
rather
indeed
even
the
flesh
and
self
must
be
mortified
;
and
in
the
sense
in
which
it
must
be
denied
,
it
must
have
no
being
or
life
,
(
that
is
,
as
it
is
withdrawn
from
its
subordination
to
God
)
And
then
there
will
be
nothing
to
rise
up
against
your
submission
to
Death
.
Though
nature
as
nature
will
keep
you
from
Loving
death
as
death
,
yet
were
but
self-denial
perfect
,
there
would
be
nothing
to
keep
you
from
submitting
to
it
,
and
desiring
to
pass
through
it
to
immortality
.
O
that
you
would
but
try
such
a
self-denying
life
,
and
you
would
certainly
die
an
easie
,
comfortable
Death
.
Direct
.
4.
Suffer
not
unworthy
thoughts
of
God
to
abide
in
your
soul
.
Think
not
of
his
Infinite
Love
and
Goodness
with
doubtfulness
or
diminution
.
You
will
never
be
willing
to
come
to
God
,
while
you
think
of
him
as
cruel
,
or
as
a
despiser
of
his
creatures
,
or
unwilling
to
do
Good
.
But
when
once
you
think
of
him
as
the
surest
greatest
Good
,
and
your
fastest
friend
,
and
the
most
lovely
object
that
can
be
conceived
of
,
and
these
thoughts
are
deep
and
wrought
into
the
very
nature
of
your
soul
,
then
you
will
be
ready
more
chearfully
to
die
.
No
man
can
love
the
presence
of
a
tyrant
or
an
enemy
,
or
of
him
that
is
so
far
above
him
,
that
there
is
no
communion
with
him
to
be
had
.
If
you
entertain
such
blasphemous
thoughts
of
God
,
you
are
unlikely
ever
to
desire
his
presence
.
See
you
think
as
honourably
and
magnificently
of
the
Goodness
and
Love
of
God
,
as
you
do
of
his
Knowledge
or
his
Power
;
and
as
you
would
abhor
any
extenuating
conceptions
of
the
one
,
so
do
of
the
other
;
And
then
the
Loveliness
and
glory
of
his
face
,
will
draw
out
your
desires
and
make
you
long
to
be
with
God
.
Direct
.
5.
And
by
such
means
as
this
aforesaid
,
Labour
to
bring
up
your
souls
to
live
in
the
Love
of
God
.
It
is
love
that
is
the
Divine
and
heavenly
nature
in
us
:
and
therefore
must
needs
incline
us
heaven-wards
.
The
nature
of
love
is
to
long
after
communion
with
him
that
we
love
.
The
more
Love
,
the
more
of
God
in
the
soul
,
and
the
more
desire
after
God
.
This
is
the
grace
that
must
live
for
ever
,
and
therefore
bendeth
towards
the
place
of
its
perfection
.
It
's
want
of
Love
to
God
,
that
maketh
most
of
us
so
contented
to
be
from
him
.
Strengthen
and
exercise
all
other
graces
,
as
far
as
in
you
lieth
:
but
above
all
live
in
the
exercise
of
this
enjoying
,
heavenly
grace
.
Direct
.
6.
Consider
of
all
the
burdens
that
are
here
upon
you
,
which
should
make
you
long
to
be
with
God
.
One
would
think
the
feeling
of
them
should
force
you
to
consideration
and
weariness
of
them
,
and
make
the
thoughts
of
rest
to
be
sweet
to
you
.
Have
you
yet
not
sin
enough
,
and
sorrow
,
and
fear
,
and
trouble
enough
?
Or
must
God
lay
a
greater
load
on
you
,
to
make
you
desire
to
be
disburdened
?
Every
hour
you
spend
,
and
every
creature
you
have
to
do
with
,
afford
you
some
occasion
of
renewing
your
desires
to
depart
from
these
and
be
with
Christ
.
Direct
.
7.
Observe
and
magnifie
that
of
God
which
is
here
revealed
to
you
in
his
word
and
works
.
Study
him
and
admire
him
in
Scripture
,
study
and
admire
him
in
the
frame
of
nature
;
And
when
you
look
towards
Sun
,
or
Moon
,
or
Sea
,
or
Land
,
and
perceive
how
little
it
is
that
you
know
,
and
how
desirable
it
is
to
know
them
perfectly
,
think
then
of
that
estate
,
where
you
shall
know
them
all
,
in
God
himself
who
is
more
than
all
.
Study
and
admire
him
in
the
course
of
Providences
:
study
and
admire
him
in
the
person
of
Christ
;
in
the
frame
of
his
holy
life
;
in
the
work
of
Redemption
;
in
the
holy
frame
of
his
Laws
and
Covenants
;
study
and
admire
him
in
his
Saints
and
the
frame
of
his
holy
Image
on
their
souls
.
This
life
of
studying
and
admiring
God
,
and
dwelling
upon
him
with
all
our
souls
,
will
exceedingly
dispose
us
to
be
willing
to
come
to
him
,
and
to
submit
to
death
.
Direct
.
8.
Live
also
in
the
daily
exercise
of
holy
Joy
and
Praise
to
God
;
which
is
the
heavenly
Employment
.
For
if
you
use
your selves
to
this
heavenly
life
,
it
will
much
incline
you
to
desire
to
be
there
.
Exercise
fear
,
and
godly
sorrow
,
and
care
in
their
places
:
but
especially
after
Faith
and
Love
,
be
sure
to
live
in
holy
Joy
and
Praise
.
Be
much
in
the
consideration
of
all
that
Riches
of
grace
in
Christ
,
communicated
and
to
be
communicated
to
you
.
And
be
much
in
Thanks
to
God
for
his
mercies
;
and
chearing
and
comforting
your
soul
,
in
the
Lord
your
God
:
And
thus
the
Joy
of
Grace
will
much
dispose
you
to
the
Joys
of
glory
;
&
the
Peace
which
the
Kingdom
of
God
consisteth
in
,
will
incline
you
to
the
peace
of
the
everlasting
Kingdom
:
and
the
chearful
Praising
of
God
on
Earth
,
in
Psalms
or
other
ways
of
Praise
,
will
prepare
and
dispose
you
to
the
heavenly
Praises
.
And
therefore
,
Christians
exceedingly
wrong
their
souls
,
and
hinder
themselves
from
a
willingness
to
be
with
God
in
spending
all
their
days
in
drooping
,
or
doubting
,
or
worldly
dulness
,
and
laying
by
so
much
the
Joy
of
the
Saints
,
and
the
Praises
of
God
.
Direct
.
9.
Dwell
on
the
believing
fore-thoughts
of
the
everlasting
glory
which
you
must
possess
.
Think
what
it
is
that
others
are
enjoying
while
you
are
here
;
and
what
you
must
be
,
and
possess
,
and
do
for
ever
.
Daily
think
of
the
Certainty
,
Perfection
,
and
Perperuity
of
your
Blessedness
.
What
a
life
it
will
be
,
to
see
the
blessed
God
in
his
Glory
,
and
taste
of
the
fulness
of
his
love
,
and
to
see
the
glorified
Son
of
God
,
and
with
a
perfected
soul
and
body
to
be
perfectly
taken
up
in
the
Love
,
and
Joy
,
and
Praises
of
the
Lord
,
among
all
his
holy
Saints
and
Angels
,
in
the
heavenly
Jerusalem
.
You
must
by
the
exercise
of
Faith
and
Love
,
in
holy
Meditation
and
Prayer
even
dwell
in
the
Spirit
,
and
converse
in
Heaven
,
while
your
bodies
are
on
earth
,
if
you
would
entertain
the
news
of
death
as
beseems
a
Christian
.
But
of
this
at
large
elsewhere
.
Direct
.
10.
Lastly
,
if
you
would
be
willing
to
submit
to
death
,
resign
up
your
own
understandings
and
wills
to
the
wisdom
and
the
will
of
God
;
and
Know
not
good
and
evil
for
your
carnal
selves
:
but
wholly
trust
your
lives
and
souls
to
the
Wisdom
and
Love
of
your
dearest
Lord
.
Must
you
be
carking
and
caring
for
your selves
when
you
have
an
Infinite
God
engaged
to
care
for
you
?
O
saith
self
,
I
am
not
able
to
bear
the
terrors
and
pangs
of
death
.
O
saith
Faith
,
My
Lord
is
easily
able
to
support
me
,
and
it
is
his
undertaken
work
to
do
it
:
My
work
is
but
to
Please
him
;
and
it
's
his
work
to
take
care
of
me
in
life
and
death
;
and
therefore
though
I
walk
through
the
valley
of
the
shadow
of
death
,
yet
will
I
fear
no
evil
.
O
saith
Self
,
I
am
utterly
a
stranger
to
another
world
!
I
know
not
what
I
shall
see
,
nor
what
I
shall
be
,
nor
whither
I
shall
go
the
next
minute
after
death
:
None
come
from
the
dead
to
satisfie
us
of
these
things
!
O
but
saith
Faith
,
My
blessed
Father
and
Redeemer
is
not
a
stranger
to
the
place
that
I
must
go
to
!
He
knows
it
,
though
I
do
not
!
He
knows
what
I
shall
be
and
do
,
and
whither
I
shall
go
;
and
all
is
in
his
power
:
And
seeing
it
belongs
not
to
me
but
to
him
to
dispose
of
me
,
and
give
me
the
promised
reward
,
it
is
meet
that
I
rest
in
his
understanding
;
And
it
is
better
for
me
,
that
his
Infinite
Wisdom
dispose
of
my
departing
soul
,
than
my
shallow
insufficient
knowledge
.
I
may
much
more
acquiesce
in
his
knowledge
than
my
own
.
O
but
saith
self
,
I
fear
it
may
prove
a
change
of
darkness
and
confusion
to
my
soul
!
what
will
become
of
me
,
I
cannot
tell
.
O
but
saith
Faith
,
I
am
sure
I
am
in
the
hands
of
Love
!
and
such
Love
as
is
Omnipotent
and
engaged
for
my
good
!
and
how
can
it
then
go
ill
with
me
!
If
I
had
my
own
will
,
I
should
not
fear
:
And
how
much
less
should
I
fear
when
I
am
at
the
will
of
God
,
even
of
most
Wise
,
Almighty
Love
.
There
is
no
true
Centre
for
the
soul
to
Rest
in
but
the
Will
of
God
.
It
is
our
business
to
Obey
and
Please
his
Will
,
as
dutiful
Children
;
and
to
commit
our selves
contentedly
to
his
Will
for
the
absolute
disposal
of
us
.
It
is
not
possible
that
the
Will
of
an
Heavenly
Father
should
be
against
his
Children
,
whose
desire
and
sincere
endeavour
hath
been
to
Obey
and
Please
his
Will.
And
therefore
learn
this
as
your
great
and
necessary
Lesson
,
with
Joyful
Confidence
to
Commit
your selves
,
and
your
departing
souls
to
your
Fathers
Will
,
as
knowing
that
your
Death
is
but
the
execution
of
that
Will
,
which
is
engaged
to
cause
all
things
to
work
together
for
your
good
,
Rom.
8.
28.
And
say
with
Paul
,
I
suffer
,
but
am
not
ashamed
[
for
I
know
whom
I
have
believed
,
and
I
am
perswaded
that
he
is
able
to
keep
that
which
I
have
committed
to
him
against
that
day
,
2
Tim.
1.
12.
&
1
Tim.
4.
10.
[
Therefore
we
labour
and
suffer
—
because
we
trust
in
the
living
God
,
who
is
the
Saviour
of
all
men
,
especially
of
those
that
believe
]
say
therefore
as
Job
,
[
Though
he
kill
me
,
yet
will
I
trust
in
him
]
Or
rather
as
Christ
,
[
Father
,
into
thy
hands
I
commend
my
Spirit
]
Luke
23.
46.
If
the
hands
and
Will
of
the
Father
was
the
Rock
and
comfort
of
Christ
in
his
suffering
and
death
,
so
also
it
must
be
to
us
.
See
therefore
that
in
your
health
you
Kill
your
own
wills
,
that
when
Death
comes
,
self
may
have
no
will
to
strive
against
the
Will
of
God
;
but
as
your
Heaven
it self
will
be
your
Rest
in
the
Will
of
God
;
so
Rest
in
it
in
death
,
that
you
may
have
a
taste
of
Heaven
in
Death
,
and
sure
that
will
sweeten
it
,
if
any
thing
will
.
II.
I
Have
hitherto
shewed
you
wherein
self-denial
doth
consist
,
first
as
to
the
heart
and
root
of
it
,
which
is
the
Mortification
of
the
selfish
Inclination
or
Disposition
:
and
then
,
as
to
the
first
of
the
three
parts
of
its
Objective
Interest
,
which
is
sensitive
Pleasure
:
I
should
now
proceed
to
the
other
two
parts
of
its
objective
Interest
:
And
the
second
is
,
Worldly
Gain
or
Profit
,
which
the
Apostle
John
calleth
[
the
Lust
of
the
Eyes
]
and
puts
next
to
the
[
Lust
of
the
Flesh
.
]
But
I
have
already
written
a
Treatise
of
this
by
it self
,
viz.
Of
our
Crucifixion
of
the
World
;
and
therefore
I
may
well
forbear
it
here
.
CHAP.
XLI
.
Honour
and
Pride
;
And
1.
Climbing
high
,
&c.
III.
THe
third
part
of
the
Objective
Interest
of
Self
,
is
that
which
goes
commonly
under
the
name
of
Honour
;
and
is
called
by
the
Apostle
,
[
Pride
of
Life
]
and
put
by
him
in
the
third
place
.
And
of
this
,
I
intend
,
if
God
will
give
me
time
and
strength
,
to
write
also
a
Treatise
by
it self
,
and
therefore
should
say
nothing
of
it
here
;
but
only
lest
I
should
not
have
time
to
do
that
which
I
desire
,
I
shall
briefly
name
you
ten
of
the
particulars
under
this
head
of
Honour
,
which
you
must
deny
:
that
is
,
Ten
ways
wherein
men
exercise
their
Pride
.
1.
One
work
of
Pride
is
to
climb
higher
into
places
of
superiority
and
honour
and
command
.
Poor
men
that
are
out
of
hope
,
and
in
no
capacity
for
rising
,
feel
not
much
of
this
,
though
the
Disposition
to
it
be
in
them
as
well
as
others
,
because
it
is
not
drawn
forth
by
temptations
.
But
where
opportunity
serveth
,
there
is
nothing
wherein
selfishness
and
Pride
doth
more
constantly
and
obstinately
shew
it self
than
in
this
.
It
is
the
Nature
of
selfishness
to
aspire
after
the
highest
exaltation
in
the
world
that
can
be
attained
.
We
may
easily
observe
in
Kingdoms
and
Corporations
,
and
all
Societies
of
men
,
what
Christ
observed
at
their
feasts
,
that
[
they
choose
out
the
chief
rooms
,
and
sit
with
the
highest
]
Luke
14.
7
,
8.
What
eager
desires
have
they
to
be
above
other
men
?
If
any
office
or
seat
of
Honour
be
void
,
there
is
few
that
apprehend
any
possibility
of
attaining
it
,
that
want
a
will
to
it
;
Yea
few
that
will
not
seek
and
strive
for
it
,
and
envy
those
that
carry
it
before
them
;
and
hate
,
or
bear
a
grudge
to
those
that
were
against
their
rising
:
yea
few
but
venture
on
the
most
unlawful
means
to
accomplish
their
desires
,
&
yet
will
scarce
believe
that
they
are
unlawful
,
because
they
think
them
necessary
to
their
ends
.
There
is
few
,
if
they
had
the
choice
of
a
man
to
any
vacant
place
of
honour
,
that
would
chuse
any
other
but
themselves
;
unless
their
unfitness
were
likely
more
to
dishonour
them
,
or
some
way
to
make
their
honors
too
burdensom
to
them
.
No
man
in
their
eyes
is
so
fit
as
themselves
,
or
so
worthy
as
themselves
:
Or
if
it
be
their
Children
or
Kinsmen
that
stand
for
it
,
or
any
that
self
hath
special
interest
in
,
they
seem
the
worthiest
for
the
place
,
because
they
are
related
to
them
.
Especially
if
it
be
any
eminent
Dignity
or
command
,
that
seems
to
them
a
prey
that
's
worth
the
hunting
after
.
O
the
blinding
,
bewitching
,
befooling
power
of
Pride
and
Selfishness
!
How
commonly
doth
it
rule
!
How
few
are
those
holy
,
happy
men
,
that
have
escaped
and
overcome
it
!
How
few
Societies
be
there
in
the
world
,
whether
Corporations
,
Colledges
,
or
the
like
,
but
Pride
and
Selfishness
makes
their
Governors
?
How
few
Nations
on
the
Earth
,
where
Pride
and
Selfishness
maketh
not
their
Kings
or
Soveraigns
?
And
is
it
any
wonder
if
they
be
all
ill-governed
then
,
where
the
Devil
doth
so
much
to
choose
the
Governors
?
I
know
that
God
over-ruleth
all
,
and
restraineth
the
lusts
of
men
,
and
crosseth
their
designs
;
but
yet
their
lusts
and
the
Devil
may
Rule
to
their
destruction
for
all
that
.
Object
.
But
is
it
not
lawful
to
seek
for
dignity
and
superiority
?
Answ.
No
:
not
for
self
;
but
for
God
it
is
.
You
have
warnings
enough
,
and
plain
enough
from
Christ
,
if
warnings
would
serve
turn
:
He
hath
bid
you
[
sit
not
down
in
the
highest
room
:
]
he
hath
sharply
rebuked
them
that
strive
for
precedency
,
and
who
shall
be
the
greatest
:
He
hath
told
you
,
he
that
will
be
the
greatest
,
must
be
the
servant
of
all
:
and
hath
told
you
of
stooping
to
the
feet
of
the
meanest
,
and
condescending
to
men
of
low
degree
;
and
hath
set
little
children
before
you
to
be
your
Teachers
,
and
assured
you
that
there
is
no
entrance
into
his
Kingdom
in
any
other
posture
.
He
hath
told
you
that
God
resisteth
and
abhorreth
the
Proud
,
and
that
he
that
humbleth
himself
shall
be
exalted
,
and
he
that
exalteth
himself
shall
be
brought
low
.
Object
.
But
how
shall
I
know
whether
I
seek
preferment
for
God
or
my self
?
I
hope
it's
God
that
I
seek
it
for
.
Answ.
1.
How
shall
a
man
know
his
own
mind
?
you
have
dark
hearts
indeed
if
you
cannot
know
your
own
Intentions
,
if
you
are
but
observant
,
and
diligent
,
and
willing
to
know
them
.
2.
He
that
seeketh
not
Dignities
for
himself
,
but
for
God
,
will
never
seek
to
put
by
another
that
is
as
able
and
likely
to
do
God
service
in
the
place
as
he
:
Nor
will
he
seek
it
at
all
,
if
he
see
that
God
may
be
served
as
well
without
his
seeking
it
:
but
will
stay
till
God
call
him
to
it
,
and
then
he
may
expect
his
help
and
blessing
.
Few
do
intend
God
in
it
,
that
are
Exalters
of
themselves
.
Indeed
if
you
see
that
an
enemy
of
the
Gospel
,
or
some
unworthy
,
ungodly
man
is
like
to
come
into
the
place
if
you
seek
it
not
,
by
which
the
Church
or
the
Common-wealth
,
is
like
to
be
much
injured
,
then
you
may
seek
it
by
lawful
means
;
so
that
you
can
truly
say
,
I
would
not
do
it
for
my self
;
but
it
is
to
serve
God
for
his
peoples
good
.
3.
Nay
he
that
seeketh
not
the
Dignity
for
himself
,
will
seek
first
and
more
to
get
in
another
,
if
he
know
another
that
is
fitter
than
himself
,
and
likely
to
do
God
more
service
:
and
this
he
will
do
heartily
,
and
not
dissemblingly
.
If
you
had
not
rather
a
worthier
and
more
useful
man
were
preferred
before
you
,
and
seek
not
more
for
such
than
for
your selves
,
you
are
plain
self-seekers
,
whatever
you
may
pretend
.
If
a
man
should
come
to
almost
any
of
the
Rulers
of
Nations
,
Churches
,
Colledges
or
Corporations
that
have
scrued
themselves
into
the
place
of
Government
,
and
ask
them
,
Did
you
know
no
man
fitter
for
this
place
than
your self
,
and
have
you
sought
first
to
get
in
a
fitter
man
?
what
can
they
for
shame
say
to
it
?
If
they
say
,
No
;
they
proclaim
themselves
notorious
self-seekers
!
For
it
's
very
seldom
,
that
an
humble
man
is
allowed
to
judge
himself
the
fittest
.
4.
And
he
that
seeketh
Dignities
for
God
and
not
for
himself
,
will
use
them
for
God
,
and
not
for
himself
.
For
the
Intention
will
command
the
use
.
He
will
deny
himself
in
his
superiority
as
well
as
if
he
were
in
the
lowest
place
;
and
will
contrive
how
he
may
most
serve
and
honour
God
:
and
this
will
be
easily
seen
in
his
endeavours
,
whether
it
be
God
or
self
that
he
serves
and
liveth
to
.
And
now
I
advise
all
that
love
their
souls
,
to
take
heed
of
this
aspiring
act
of
selfishness
.
If
you
will
needs
seek
your selves
,
and
be
your
own
Exalters
,
you
must
trust
to
your selves
,
and
be
your
own
defenders
:
And
then
you
will
find
that
the
lowest
condition
in
the
hand
of
God
,
is
more
safe
and
comfortable
than
the
highest
in
your
own
hand
.
If
God
should
lift
you
up
to
the
top
of
the
highest
mountains
,
you
may
expect
either
a
calm
,
or
his
protection
in
the
storm
,
and
to
be
as
safe
as
those
below
:
but
if
you
lift
up
your selves
,
and
Satan
carry
you
to
the
pinacle
of
the
Temple
,
take
heed
lest
you
thence
cast
down
your selves
by
his
temptations
that
did
lift
you
up
.
Dignities
and
Honours
,
are
not
indeed
the
things
that
they
seem
to
be
to
carnal
eyes
that
see
not
the
inside
,
but
judge
by
the
outward
glittering
shew
.
There
is
most
holy
Duty
and
work
to
be
done
,
where
is
the
greatest
dignity
.
And
certainly
the
life
of
greatest
work
&
labour
is
not
the
life
of
greatest
ease
,
or
carnal
pleasure
:
especially
when
it
is
the
work
of
God
that
you
must
do
:
a
work
which
all
the
world
is
against
,
and
which
Satan
and
all
his
power
will
resist
:
and
which
must
meet
with
enmity
and
abundance
of
enmity
,
when
ever
you
set
about
it
:
Though
you
are
Commanders
,
yet
you
are
Souldiers
;
and
you
that
are
Leaders
have
the
hottest
standing
,
and
must
expect
the
sharpest
conflicts
.
Do
you
think
of
your
Dignities
and
Offices
as
places
of
meer
superiority
and
honour
and
accommodation
to
your
carnal
selves
?
then
are
you
Carnal
men
,
and
enter
upon
you
know
not
what
,
and
make
your selves
Traitors
and
Enemies
to
God
,
whom
he
is
engaged
to
bring
down
and
be
avenged
on
at
last
:
you
debase
the
sacred
coin
which
bears
the
stamp
and
name
of
God
.
Magistracy
is
holy
,
and
the
Image
of
God
,
and
you
basely
turn
it
into
the
Image
of
the
flesh
;
and
blot
out
Gods
name
from
it
,
and
stamp
upon
it
the
name
of
self
,
and
traiterously
make
it
your
own
,
which
was
eminently
his
.
Believe
it
,
whoever
you
are
,
if
you
seek
for
places
of
Rule
and
Dignity
with
carnal
selfish
expectations
,
you
must
either
use
them
accordingly
when
you
have
them
,
which
is
the
readiest
way
to
damnation
in
the
world
,
or
else
you
must
find
your
expectations
crost
,
and
mifs
of
all
your
carnal
Ends
;
and
find
that
the
greatest
toil
and
burden
,
which
you
expected
should
have
been
your
chief
content
.
God
hath
annexed
the
Honour
and
outward
greatness
,
partly
to
encourage
you
to
so
hard
a
work
,
lest
the
burden
should
be
too
heavy
,
and
partly
to
enable
you
to
perform
it
,
and
give
you
some
advantages
against
opposition
.
But
though
the
cloathing
of
Authority
and
Rule
be
splendid
,
the
substance
thus
covered
is
extraordinary
Labour
,
and
duty
,
and
suffering
.
It
is
Honourable
,
but
it
's
an
honourable
burden
,
and
an
honourable
painful
difficult
work
.
So
that
if
men
understood
what
Office
and
Authority
is
in
Church
or
Common-wealth
,
and
look'd
after
the
substance
as
well
as
the
ornaments
;
the
work
as
well
as
the
Honour
and
Greatness
;
it
would
be
an
eminent
piece
of
self-denial
for
a
man
to
submit
to
the
call
of
God
,
to
be
a
Prince
,
a
Judge
,
a
Justice
,
or
but
a
Constable
:
and
men
would
as
hardly
be
drawn
to
take
the
Office
,
as
they
are
now
to
do
the
work
of
the
Office
in
faithfulness
and
with
courage
and
zeal
for
God
;
and
that
is
almost
as
hard
as
an
offendor
is
drawn
to
the
stocks
:
Offices
and
high
places
,
are
not
intended
to
accommodate
the
flesh
;
nor
are
they
things
to
be
ambitiously
desired
and
sought
for
,
by
such
as
understand
the
Ends
and
use
of
them
:
but
they
are
such
laborious
,
hazardous
ways
of
serving
God
,
which
a
wise
man
knows
must
cost
him
more
,
than
the
honour
will
repay
,
and
which
a
Good
man
will
not
run
away
from
,
when
God
calleth
him
thereto
;
but
will
so
far
Deny
himself
as
to
submit
to
them
;
but
not
thrust
himself
into
them
,
as
the
Proud
and
selfish
do
.
It
is
a
work
of
Patience
to
a
Godly
man
to
be
thus
exalted
;
but
it
is
a
work
of
Pride
and
self-seeking
in
others
.
Deny
your selves
so
far
as
to
submit
to
Government
&
dignity
,
&
bear
it
patiently
if
it
be
cast
upon
you
,
as
being
an
excellent
opportunity
of
serving
God
:
But
wi●●
not
for
it
,
because
of
the
Honour
and
advantages
to
the
flesh
:
much
less
contend
for
it
,
or
set
your
hearts
on
it
.
He
that
seeketh
an
Office
or
Honour
for
himself
,
must
have
another
heart
before
he
will
use
it
for
God
.
It
's
better
with
Saul
to
hide
our selves
from
honour
,
than
with
Absalom
to
contrive
and
seek
it
:
but
best
of
all
with
David
to
stay
till
God
call
us
,
and
then
obey
.
CHAP.
XLII
.
The
Love
and
good
Word
of
others
denied
.
2.
ANother
part
of
selfish
Interest
to
be
Denied
,
is
the
Love
,
and
good
Will
,
and
Word
of
others
.
This
is
a
thing
that
may
and
must
be
desired
to
good
ends
;
but
not
for
carnal
self
.
When
Paul
look'd
at
Gods
honour
and
the
good
of
souls
,
he
[
became
all
things
to
all
men
that
he
might
by
all
means
save
some
;
and
this
he
did
,
not
for
self
but
for
the
Gospels
sake
,
and
yet
for
himself
in
subordination
to
God
,
that
he
might
be
partaker
of
it
with
them
]
He
would
give
no
offence
to
Jew
or
Gentile
,
or
the
Church
of
God
:
but
pleased
all
men
in
all
things
(
that
tended
to
their
good
)
not
seeking
his
own
profit
,
but
the
profit
of
many
that
they
may
be
saved
]
1
Cor.
10.
32
,
33.
And
he
hath
left
it
as
the
duty
of
the
strongest
Christians
,
[
not
to
please
themselves
,
but
every
one
to
please
his
neighbour
for
his
good
to
edification
.
]
But
when
Paul
look'd
at
himself
,
and
his
esteem
among
men
,
then
he
saith
[
With
me
it
is
a
very
small
thing
,
that
I
should
be
judged
of
you
or
of
mans
judgment
]
1
Cor.
4.
3.
And
Gal.
1.
10.
[
Do
I
seek
to
please
men
?
For
if
I
yet
pleased
men
,
I
should
not
be
the
Servant
of
Christ
.
]
Good
natures
are
loth
to
provoke
others
to
displeasure
:
and
Grace
moveth
us
to
Please
men
for
the
saving
of
their
souls
.
But
it
's
Pride
and
Self-seeking
to
desire
to
set
up
our selves
in
mens
esteem
,
and
to
endear
our selves
for
our selves
into
their
affections
.
It
is
Gods
highest
honour
to
be
highliest
esteemed
,
and
dearliest
beloved
,
as
being
the
most
perfect
and
transcendent
Good
.
And
Proud
men
in
this
world
aspire
to
his
Prerogative
;
and
much
affect
to
be
beloved
of
all
:
and
fain
they
would
sit
near
mens
hearts
,
and
be
the
darlings
of
the
world
.
This
is
a
fine
,
but
dangerous
sin
:
and
I
doubt
many
that
are
guilty
of
it
,
never
well
considered
that
it
is
a
sin
,
and
so
great
a
sin
as
indeed
it
is
.
Deny
your selves
in
this
.
It
is
God
that
must
be
Loved
of
all
,
and
not
you
:
You
must
be
content
to
be
hated
of
all
men
for
his
name
sake
,
that
he
may
be
beloved
.
Mens
hearts
were
not
made
to
be
your
throne
,
but
Gods
.
Your
work
is
to
Love
,
and
not
ambitiously
to
seek
for
love
.
So
far
as
your
interest
in
mens
affections
doth
conduce
to
Gods
honour
,
and
service
,
and
their
good
,
desire
it
,
and
spare
not
:
But
see
that
these
be
really
your
ends
.
But
for
your selves
take
heed
of
desiring
or
seeking
for
mens
Love
.
They
are
apt
enough
to
have
inordinate
affections
to
the
creature
without
your
temptations
.
To
Love
God
in
you
,
and
Love
you
for
God
,
is
their
duty
which
you
may
provoke
them
to
in
season
:
But
seek
not
for
any
nearer
interest
in
them
,
nor
for
such
a
love
as
terminateth
in
your selves
.
Nature
is
exceeding
ambitious
of
being
beloved
:
but
steal
not
Gods
due
.
You
are
to
be
sutors
and
sollicitors
for
him
,
to
win
the
hearts
of
as
many
as
you
can
:
and
not
to
speak
for
your selves
in
his
stead
.
Thankfully
accept
of
mens
Ordinate
Love
to
you
,
if
you
have
it
:
but
if
they
deny
it
for
you
,
or
for
the
sake
of
Christ
,
and
turn
it
into
hatred
,
do
you
deny
your selves
herein
,
and
remember
that
it
's
no
more
than
you
were
forewarned
of
;
and
no
more
than
your
Lord
and
his
worthiest
servants
have
endured
:
What
a
Pattern
is
Paul
that
tells
his
converts
,
he
seeks
not
theirs
but
them
,
as
parents
lay
up
for
the
children
,
and
not
children
for
the
parents
,
and
would
gladly
spend
,
and
be
spent
for
them
,
though
the
more
he
love
,
the
less
he
were
beloved
]
2
Cor.
12.
14
,
15.
See
that
you
Love
God
and
them
,
and
that
is
your
duty
:
do
that
and
you
need
not
take
care
for
the
Love
of
men
to
you
.
Their
Love
is
none
of
your
felicity
,
and
therefore
their
hatred
depriveth
you
not
of
your
felicity
:
for
that
lieth
only
in
the
Love
of
God
.
Here
therefore
self
must
be
denied
.
CHAP.
XLIII
.
The
Reputation
of
Riches
to
be
denied
.
3
ANother
part
of
the
Honour
which
self
must
be
denied
in
,
is
,
The
Reputation
of
your
Riches
.
For
wealth
is
one
thing
that
men
are
proud
of
.
Some
desire
to
be
esteemed
richer
than
they
are
;
and
therefore
go
in
the
best
apparel
they
can
get
,
that
they
may
not
be
thought
to
be
persons
of
the
lowest
poorest
sort
.
And
some
that
are
Rich
,
do
glory
in
their
Riches
,
and
think
they
are
much
more
to
be
honoured
than
the
poor
.
But
alas
,
if
they
had
well
read
and
considered
what
Christ
hath
said
of
the
danger
of
the
rich
,
particularly
in
Luke
12.
&
16.
&
18.
&
8.
14.
Mat.
13.
22.
Mark
10.
23.
and
what
James
saith
to
them
,
James
5.
1
,
2.
&c.
they
would
see
that
Riches
is
not
a
thing
to
be
Proud
of
.
Not
many
great
and
noble
are
called
.
God
hath
chosen
the
poor
of
this
world
,
Rich
in
faith
,
to
be
heirs
of
the
Kingdom
.
The
talents
for
which
we
must
give
such
an
account
at
the
bar
of
Christ
,
should
be
rather
the
matter
of
our
fear
and
trembling
than
of
our
Pride
.
That
which
makes
our
passage
to
heaven
to
be
as
the
Camels
through
a
needle's
eye
,
I
think
should
not
much
lift
us
up
.
All
the
Riches
of
the
world
do
make
you
never
the
better
thought
of
with
God
,
or
any
wise
man
:
Nor
will
they
cause
you
to
live
a
moneth
the
longer
,
or
quiet
your
Consciences
,
or
save
you
from
death
,
or
the
wrath
of
God
.
The
only
worth
of
Riches
,
is
,
that
you
are
better
furnished
than
others
to
do
God
some
good
service
,
by
relieving
the
poor
,
and
helping
the
Church
,
and
furthering
many
such
good
works
:
And
for
the
sake
of
these
good
ends
,
you
must
patiently
bear
a
state
of
Riches
,
yea
,
and
thankfully
receive
them
,
if
they
are
given
you
by
God
;
though
the
care
and
labour
in
a
faithful
distribution
of
them
,
and
the
danger
of
abusing
them
,
and
the
reckoning
to
be
made
for
them
,
are
so
great
,
as
may
deter
a
wise
man
from
a
greedy
seeking
them
,
or
glorying
in
them
.
CHAP.
XLIV
.
Comeliness
and
Beauty
to
be
denied
.
4.
ANother
part
of
the
Honour
that
self
must
be
denied
in
,
is
,
The
Reputation
of
your
personal
comeliness
or
beauty
:
For
such
fools
and
children
sin
hath
made
folks
,
that
many
much
set
by
the
Reputation
of
these
.
And
hence
is
most
commonly
the
abuse
of
Apparel
.
Every
proud
person
is
desirous
of
that
which
will
make
them
seem
the
handsomest
or
beautifullest
persons
unto
others
;
and
make
it
their
care
to
set
forth
themselves
to
the
eyes
of
beholders
.
What
they
indeed
are
,
we
can
see
as
well
in
the
meanest
attire
:
but
what
they
would
be
thought
to
be
,
we
may
best
see
in
this
.
But
of
this
I
spoke
before
;
yea
some
think
that
they
are
not
Proud
of
their
comeliness
,
yet
cannot
endure
to
be
esteemed
ill-favoured
or
uncomely
,
and
so
shew
that
Pride
which
they
would
deny
.
I
confess
these
are
commonly
but
the
temptations
of
women
,
and
procacious
youth
.
But
one
would
think
it
should
be
easie
for
a
few
sober
thoughts
to
cut
their
combs
,
and
let
them
see
how
little
cause
they
have
to
be
proud
of
beauty
or
comeliness
of
the
flesh
.
Alas
what
is
that
body
that
you
are
proud
of
!
Filth
and
corruption
covered
with
a
cleaner
skin
than
some
of
your
neighbours
.
Ah
,
but
the
skin
is
thin
,
and
if
that
be
all
you
have
to
glory
in
,
it
is
as
frail
,
as
contemptible
.
There
's
many
a
pretty
flower
in
the
common
field
that
's
trodden
down
by
the
feet
of
beasts
,
that
have
a
gloss
and
hue
incomparably
beyond
your
beauty
.
I
asked
you
before
,
what
beauty
you
will
have
to
glory
of
,
when
you
have
dwelt
but
a
few
moneths
in
the
grave
;
or
if
the
small
Pox
,
or
Leprosie
,
should
clothe
you
with
another
coloured
skin
:
or
if
a
Cancer
should
but
seize
upon
your
face
,
and
turn
it
into
such
an
ugly
shape
,
as
makes
men
tremble
to
behold
it
:
or
when
wrinkled
age
hath
made
you
as
another
person
:
or
when
death
hath
deprived
you
of
that
soul
,
which
was
your
beauty
,
and
laid
you
out
as
a
prey
and
sacrifice
to
corruption
.
Ah
that
ever
such
a
skin
full
of
dirt
,
such
a
bag
of
filth
,
should
yet
be
proud
,
that
's
carried
about
by
a
living
soul
,
and
by
it
kept
a
little
while
from
falling
down
as
a
sensless
clod
,
and
turning
into
a
stinking
corpse
!
They
are
short-sighted
,
and
short-witted
as
well
as
graceless
,
that
cannot
look
so
far
before
them
or
within
them
,
as
to
see
that
which
may
take
them
down
from
being
proud
of
any
comeliness
of
the
flesh
.
One
would
think
this
should
be
so
easie
a
part
of
self-denial
as
any
graceless
one
might
reach
,
by
a
little
use
of
the
Reason
that
is
left
them
.
CHAP.
XLV
.
Strength
and
Valour
to
be
denied
.
5.
ANother
piece
of
Vain-glory
to
be
Denied
,
is
in
the
Reputation
of
strength
and
valour
.
The
witless
part
of
men
,
especially
in
their
procacious
humours
,
do
use
to
be
carried
away
with
this
,
as
witless
women
with
the
former
.
Hence
commonly
are
their
matches
of
Running
and
Wrestling
,
and
many
exercises
of
activity
and
strength
:
yea
and
hence
commonly
are
their
duels
and
murders
:
It
seems
such
a
dishonourable
thing
to
them
,
to
be
thought
a
Coward
,
or
unable
to
defend
themselves
,
and
to
be
crow'd
over
by
their
enemy
,
that
they
will
venture
body
and
soul
upon
it
,
rather
than
they
will
put
up
such
indignities
,
or
lie
under
the
dishonour
of
being
Cowards
.
Yea
,
and
(
would
one
think
it
)
some
Jesuits
are
such
Carnal
Doctors
that
they
te●ch
men
,
that
if
they
be
challenged
,
and
their
honour
lie
upon
it
,
they
may
meet
the
challenger
there
in
a
defensive
posture
,
and
fight
with
him
to
defend
their
honour
:
yea
and
in
many
other
cases
,
they
may
kill
another
for
their
Honour
,
seeing
their
honour
is
more
to
them
than
their
lives
.
O
miserable
Teachers
,
and
miserable
souls
that
do
obey
them
!
Christ
hath
taught
you
another
lesson
,
even
to
despise
the
shame
,
Heb.
12.
2
,
3.
●nd
to
humble
your selves
,
&
intimateth
that
such
cannot
be
believers
,
which
receive
honour
of
one
another
,
and
seek
not
the
honour
that
cometh
from
God
only
,
Joh.
5.
44.
It
's
more
Honor
to
obey
God
in
suffering
,
than
be
so
valiant
as
to
murder
another
man
.
The
day
is
near
when
he
will
appear
the
Honourable
man
,
that
was
likest
to
Jesus
Christ
,
that
when
he
was
reviled
,
reviled
not
again
,
when
he
suffered
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
,
1
Pet.
2.
23.
Blind
sinners
!
do
you
think
it
more
honourable
to
do
hurt
,
than
to
suffer
hurt
?
yea
to
be
like
the
Devil
,
who
is
a
murderer
,
than
to
Christ
that
was
a
sufferer
,
and
came
not
to
destroy
mens
lives
,
but
to
save
them
and
lay
down
his
own
.
Can
any
thing
be
more
Honourable
than
to
be
the
children
of
the
heavenly
Father
?
and
if
you
be
such
,
you
must
Love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
despightfully
use
you
and
persecute
you
]
Mat.
5.
44.
What
a
Case
are
those
mens
understandings
in
that
think
it
their
Honour
to
revenge
themselves
when
God
hath
so
forbidden
it
?
Rom.
12.
19.
CHAP.
XLVI
.
Wisdom
and
Learning
to
be
denied
.
6.
ANother
piece
of
Vain-glory
to
be
denied
,
is
in
the
Reputation
of
Wisdom
and
Learning
.
The
things
themselves
are
very
excellent
,
and
to
be
desired
and
much
sought
after
:
but
not
for
our
own
Honour
,
but
the
Service
and
Honour
of
the
Lord
.
And
the
greater
is
the
worth
of
the
thing
,
the
greater
is
the
temptation
to
vain-glory
in
them
that
have
it
,
and
the
harder
it
is
to
deny
themselves
herein
.
This
part
of
self-denial
consisteth
not
in
a
contempt
of
Learning
or
Wisdom
,
nor
a
neglect
of
it
:
for
this
were
a
sin
:
but
in
a
neglect
of
self
that
would
make
an
advantage
of
it
,
for
its
own
carnal
exaltation
;
and
in
a
contempt
of
the
Honour
and
vain-glory
which
may
redound
by
it
to
our selves
,
further
than
such
honour
is
serviceable
to
God
.
O
how
sinful
and
miserable
a
li●e
do
abundance
of
Learned
men
live
in
the
world
!
Their
whole
life
is
but
one
continued
vice
,
and
that
a
sin
of
a
most
hainous
nature
,
even
the
exercise
of
Pride
and
Self-seeking
,
when
yet
they
take
themselves
for
Saints
,
because
they
are
not
such
as
are
accounted
scandalous
sinners
in
the
world
.
They
sacrifice
their
precious
time
and
studies
to
their
Pride
&
Phansies
,
and
not
to
God
:
Too
many
hours
and
years
are
spent
to
gain
the
Reputation
of
being
Learned
men
:
Too
many
disputations
are
managed
;
yea
(
odious
sacriledge
)
too
many
Sermons
are
preached
,
and
too
many
learned
Books
are
written
,
to
gain
the
Reputation
of
being
Learned
men
!
Ah
miserable
,
low
,
unworthy
studies
!
Prophane
Sermons
!
ungodly
labours
!
and
poor
reward
!
O
how
it
netleth
some
Proud
spirits
if
they
hear
that
they
are
taken
to
be
no
Scholars
!
And
how
many
take
their
University
Degrees
,
to
be
meerly
the
wings
of
this
part
of
their
vain-glory
.
Learning
and
Degrees
,
and
the
Reputation
of
it
,
are
all
good
,
if
they
be
valued
and
used
but
for
God
:
But
they
are
so
much
the
worse
when
they
are
sacrificed
to
self
and
and
made
the
food
and
fuel
of
Pride
.
Learn
therefore
this
part
of
self-denial
.
CHAP.
XLVII
.
Reputation
of
Gifts
and
spiritual
Abilities
,
&c.
7.
ANother
piece
of
vain-glory
to
be
denied
,
is
,
The
Reputation
of
our
Gifts
and
spiritual
Abilities
:
I
mean
such
as
Praying
,
and
Preaching
,
and
Disputing
,
and
good
Conference
,
to
have
readiness
for
words
,
and
liveliness
of
expression
,
and
exactness
of
method
:
to
be
esteemed
in
all
these
a
very
able
man
by
others
,
is
an
high
part
of
self-interest
to
be
denied
.
The
duties
themselves
must
be
denied
by
none
,
for
they
are
the
service
of
God
,
commanded
us
by
his
word
:
But
it
is
the
Honour
that
self
presumeth
to
hunt
after
in
these
holy
things
.
And
it
is
a
double
sin
here
to
seek
our
selves
,
when
we
are
specially
commanded
to
seek
God!
and
where
the
work
is
instituted
for
that
end
!
and
when
we
pretend
to
seek
God
,
and
to
deny
our selves
!
The
greater
are
our
abilities
to
do
God
service
,
the
more
resolutely
and
thankfully
we
should
improve
them
in
his
service
.
But
we
must
remember
that
they
are
given
us
to
save
others
by
our
improvement
,
and
not
to
destroy
our selves
by
our
Pride
.
Get
as
great
abilities
as
you
can
,
and
when
you
have
them
,
thank
God
for
them
,
and
use
them
for
him
to
the
uttermost
of
your
Power
:
but
take
heed
lest
Pride
should
sacrifice
them
to
your
selves
and
pervert
them
from
your
Masters
service
.
The
persons
that
have
most
need
of
this
advice
are
especially
these
following
.
1.
Young
unexperienced
Professors
,
that
are
but
lately
turned
to
a
Profession
of
a
Godly
life
;
that
have
so
much
illumination
as
sheweth
them
much
that
before
they
knew
not
,
and
raiseth
them
above
the
vulgar
measure
,
but
yet
hath
made
them
but
smatterers
and
half-knowing
men
;
These
are
they
that
the
Apostle
requireth
should
not
be
made
Bishops
or
Pastors
of
the
Church
,
because
of
their
pronenefs
to
this
very
sin
,
that
now
we
are
speaking
of
,
1
Tim.
3.
6.
[
Not
a
Novice
,
lest
being
lifted
up
with
Pride
,
he
fall
into
the
condemnation
of
the
Devil
]
the
spirit
of
God
here
intimateth
to
us
,
that
Novices
are
the
likest
to
be
lifted
up
with
Pride
,
and
that
this
Pride
is
the
way
to
the
Condemnation
of
the
Devil
.
2.
And
men
of
great
abilities
,
natural
or
acquired
,
that
have
withall
unsanctified
hearts
,
are
ordinarily
transported
with
this
odious
vice
.
A
strong
wit
and
a
voluble
tongue
,
and
learning
to
furnish
it
with
matter
,
are
notable
servants
to
Pride
of
heart
,
where
that
spiritual
illumination
and
holiness
is
wanting
,
that
should
abase
the
Proud
,
and
turn
mens
Parts
a
better
way
.
To
all
that
are
apt
to
be
tainted
with
this
odious
vice
,
I
would
recommend
these
following
considerations
.
1.
Consider
what
a
dangerous
sign
it
is
of
a
graceless
hypocritical
heart
,
where
Pride
of
Gifts
doth
much
prevail
.
It
is
as
inseparable
from
a
child
of
God
,
to
be
humble
and
little
in
his
own
esteem
,
as
from
a
new-born
Child
to
be
really
lesser
than
men
at
age
.
No
more
sincerity
,
than
humility
in
any
.
2.
Consider
,
what
cause
of
deep
humiliation
you
carry
about
you
in
every
duty
!
Besides
all
the
wants
and
loathsom
corruptions
of
your
souls
,
which
follow
you
wherever
you
go
,
the
very
sins
of
your
duties
,
one
would
think
,
should
humble
you
.
Oh
to
have
such
low
conceptions
,
such
dull
apprehensions
,
such
heartless
,
unreverent
poor
expressions
of
such
a
God
,
such
a
Christ
,
such
a
glory
,
and
such
holy
truth
,
should
make
us
ashamed
to
open
our
Lips
before
the
Lord
,
and
wonder
that
he
doth
not
tread
us
into
hell
,
instead
of
regarding
us
or
our
services
,
and
that
fire
doth
not
come
forth
from
his
jealousie
and
consume
us
!
It
should
make
us
so
far
from
glorying
in
our
performances
,
that
it
should
drive
us
to
Christ
in
every
duty
,
to
take
him
with
us
to
shelter
us
from
the
flames
of
holy
jealousie
;
so
that
we
should
not
dare
to
go
any
further
than
he
goes
before
us
,
and
stands
between
us
and
the
wrath
of
God
,
nor
to
speak
a
word
but
in
his
name
,
nor
to
expect
any
welcome
but
on
his
account
.
Shall
a
wretch
be
Proud
of
that
performance
whose
failings
deserve
everlasting
torments
!
Must
you
be
beholden
to
Christ
to
save
you
from
the
Hell
that
the
sins
of
your
performances
deserve
,
and
yet
dare
you
be
proud
of
them
?
Let
a
Papist
run
that
desperate
path
,
that
rails
at
us
for
saying
that
our
best
duties
are
mix'd
with
sin
,
and
that
this
sin
deserves
the
wrath
of
God
;
Let
them
refuse
a
Physician
that
think
not
themselves
sick
;
and
let
them
tell
Christ
they
will
not
be
beholden
to
him
for
a
pardon
for
the
sins
of
their
prayers
and
other
duties
:
but
for
shame
let
not
us
be
guilty
of
this
,
who
profess
to
be
better
acquainted
with
our
infirmities
.
3.
Consider
also
that
you
have
to
do
with
so
Holy
and
Glorious
a
God
,
that
to
be
Proud
before
Him
,
and
that
in
and
of
our
very
service
of
him
,
is
a
sin
whose
greatness
surpasseth
our
apprehensions
.
Had
you
to
do
with
a
man
like
your selves
,
you
might
better
lift
up
your selves
against
him
.
There
is
nothing
comparatively
in
the
presence
of
the
greatest
Prince
,
to
humble
and
abase
you
:
But
to
be
Proud
before
the
God
of
heaven
,
and
that
in
and
of
our
lamentably
weak
addresses
to
him
,
O
what
an
horridly
impious
,
unreasonable
thing
is
this
?
O
man
,
if
thy
eyes
were
opened
to
see
a
little
,
a
very
little
of
the
glory
of
that
blessed
God
thou
speakest
to
,
how
flat
wouldst
thou
fall
down
?
how
wouldst
thou
fear
and
tremble
?
and
cry
out
as
the
Prophet
,
Isa.
6.
5.
[
Wo
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
and
dwell
in
the
midst
of
a
people
of
unclean
lips
:
for
mine
eyes
have
seen
the
King
,
the
Lord
of
hosts
]
Or
as
Job
40.
4.
[
Behold
I
am
vile
,
what
shall
I
answer
thee
?
I
will
lay
my
hand
upon
my
mouth
.
And
Chap.
42.
5
,
6.
I
have
heard
of
thee
by
the
hearing
of
the
ear
:
but
now
mine
eye
seeth
thee
:
wherefore
I
abhor
my self
and
repent
in
dust
and
ashes
]
One
glimpse
of
Gods
Majesty
would
take
down
thy
self-exalting
thoughts
,
and
humble
thee
with
a
witness
.
4.
Consider
the
examples
of
the
holiest
of
Gods
servants
.
The
example
of
Job
and
Isaiah
I
have
now
mentioned
.
Moses
himself
did
think
himself
unmeet
to
speak
in
Gods
message
,
Exod.
4.
10.
He
said
unto
the
Lord
,
I
am
not
eloquent
,
neither
heretofore
,
nor
since
thou
hast
spoken
to
thy
servant
:
but
I
am
of
slow
speech
and
of
a
slow
tongue
.
]
And
ver.
13.
He
said
O
,
my
Lord
,
send
I
pray
thee
by
the
hand
of
him
whom
thou
wilt
send
]
When
God
sent
Jer.
1.
6.
he
said
,
Ah
Lord
God
,
behold
I
cannot
speak
:
for
I
am
a
child
]
And
Paul
cries
out
[
Who
is
sufficient
for
these
things
!
2
Cor.
2.
16.
]
So
that
it
hath
been
the
course
of
the
most
Seraphical
Prophets
,
and
holy
Apostles
to
have
low
thoughts
of
their
own
abilities
for
duty
:
And
yet
have
you
enough
to
be
Proud
of
?
5.
And
consider
that
the
Nature
of
the
holy
employment
that
you
are
upon
,
one
would
think
,
should
be
enough
to
humble
you
.
It
is
a
confessing
of
sin
,
unworthiness
and
guilt
,
and
will
you
be
Proud
of
this
?
It
is
a
confessing
that
you
deserve
everlasting
torment
;
And
will
you
be
Proud
of
such
a
confession
as
this
?
The
Lord
be
merciful
to
us
,
and
save
us
from
this
unreasonable
vice
;
who
would
think
that
it
should
be
thus
with
a
man
in
his
wits
?
To
confess
that
he
deserveth
Hell-fire
;
And
to
be
Proud
of
that
Confession
!
your
Petitions
are
all
humbling
,
if
they
be
according
to
the
word
;
you
are
beggars
for
your
lives
,
for
pardon
of
many
and
hainous
sins
,
and
should
come
as
with
the
rope
about
your
necks
:
you
beg
for
deliverance
from
eternal
misery
:
and
should
you
be
proud
of
such
requests
!
should
beggars
be
Proud
,
yea
such
needy
miserable
beggars
,
and
be
proud
of
their
very
begging
?
Nay
,
your
very
thanksgiving
it self
is
humbling
.
For
what
do
you
give
thanks
for
,
but
for
salvation
from
these
odious
sins
,
and
the
damnation
which
you
have
deserved
?
And
shall
a
thief
be
proud
that
he
is
pardoned
and
taken
from
the
gallows
?
Pride
is
contrary
to
the
very
Nature
and
meaning
of
all
those
holy
duties
that
you
are
Proud
of
.
6.
Yea
the
Gifts
themselves
that
you
are
Proud
of
,
should
humble
you
.
For
1.
They
are
from
God
,
and
not
your selves
.
1
Cor.
4.
7.
[
For
who
maketh
thee
to
differ
?
and
what
hast
thou
that
thou
didst
not
receive
?
Now
if
thou
didst
receive
it
,
why
dost
thou
glory
as
if
thou
hadst
not
received
it
?
2.
You
received
them
not
for
your selves
,
but
for
God
:
and
therefore
have
no
reason
your selves
to
be
lifted
up
by
them
.
3.
All
Gifts
are
for
labour
and
duty
,
and
must
be
once
accounted
for
:
and
therefore
should
keep
you
in
humility
and
fear
.
To
be
Proud
of
Gods
Gifts
,
is
to
be
Proud
of
that
which
is
given
you
to
destroy
Pride
in
your selves
and
others
:
For
this
is
the
End
of
them
.
7.
And
it
is
a
sign
that
you
want
exceeding
much
of
that
which
you
are
Proud
of
.
You
are
Proud
of
Knowledge
:
when
as
if
it
were
not
for
want
of
Knowledge
of
that
which
should
humble
you
,
you
would
not
be
so
Proud
.
You
are
Proud
of
your
worth
:
and
it
is
for
want
of
real
worth
that
you
are
Proud
.
More
light
and
grace
,
and
parts
would
shew
you
that
which
would
make
you
blush
at
the
things
that
you
were
Proud
of
.
8.
And
consider
that
you
take
the
Course
to
provoke
God
to
bereave
you
of
his
Gifts
.
He
gave
them
to
you
for
another
use
.
If
you
will
turn
them
against
his
face
by
Pride
,
when
he
gave
them
to
keep
you
humble
:
when
you
will
exalt
your
carnal
selves
by
it
,
which
he
gave
you
to
exalt
his
Majesty
,
what
can
you
expect
but
he
should
take
them
from
you
?
And
it
's
an
easie
matter
with
him
to
do
it
,
yea
to
take
away
your
very
understandings
,
and
leave
you
to
the
heavy
plague
of
Madness
,
seeing
you
were
Proud
of
your
understandings
,
when
alas
,
poor
worms
,
you
had
so
little
cause
.
9.
If
once
you
grow
Proud
of
your
parts
and
gifts
,
you
are
in
the
high
way
to
be
given
over
to
some
fearfull
fall
;
at
best
to
particular
scandals
,
if
not
to
some
damnable
heresie
or
Apostasie
.
God
may
prevent
it
by
your
Humiliation
:
but
you
are
in
the
common
road
that
leads
to
it
.
It
's
much
to
be
feared
that
God
will
so
far
leave
you
to
your selves
,
as
to
let
you
fall
into
the
dirt
of
some
notorious
sin
,
that
your
shame
may
fly
abroad
the
world
,
instead
of
the
vain-glorious
fame
which
you
desired
:
and
that
you
may
have
somewhat
to
humble
you
that
shall
be
written
in
your
foreheads
,
and
cannot
be
denied
or
hid
.
Or
if
you
be
hypocrites
,
and
for
damnation
,
it
is
most
likely
that
you
are
in
the
ready
way
to
some
desperate
Heresie
,
or
flat
Apostasie
.
For
we
see
that
these
are
too
frequently
the
consequents
of
spiritual
Pride
.
10.
Lastly
,
Consider
that
the
Gifts
that
you
are
Proud
of
,
are
in
danger
of
being
unsuccessful
to
the
Church
;
God
may
I
confess
do
good
to
others
by
them
,
though
they
do
but
choak
your selves
;
but
ordinarily
he
denieth
success
to
the
Proud
,
and
blesseth
weaker
endeavours
of
the
humble
.
Yea
often
such
men
and
all
their
parts
become
a
plague
and
trouble
to
the
Church
.
For
they
use
them
to
forment
the
Heresies
and
Divisions
which
they
are
given
over
to
:
and
do
more
hurt
than
the
ignorant
or
the
common
sortt
of
the
Prophane
.
Learn
therefore
to
deny
your selves
in
the
Reputation
of
your
performances
.
If
you
feel
any
tickling
delight
when
you
are
applauded
,
cast
water
on
it
suddenly
as
on
a
fire
kindled
in
your
souls
from
Hell
.
If
you
perceive
the
least
stirring
of
discontent
or
envy
,
when
the
Preaching
or
prayers
of
another
are
preferred
,
and
yours
less
set
by
,
take
heed
,
and
quench
it
;
for
you
are
entertaining
a
dangerous
temptation
.
But
if
you
should
be
so
far
lifted
up
,
as
to
set
up
your
Judgments
above
their
worth
,
and
rise
against
your
Teachers
and
the
Church
of
Christ
,
and
desire
to
step
beyond
your
callings
,
that
your
parts
may
be
taken
notice
of
,
and
you
may
be
somebody
in
the
Church
,
and
verifie
the
Prophesie
of
Paul
,
Acts
20.
30.
[
Also
of
your
own
selves
shall
men
arise
speaking
perverse
things
,
to
draw
away
Disciples
after
them
]
I
say
,
when
once
you
come
to
this
,
it
's
time
to
fear
lest
you
be
utterly
forsaken
,
and
become
the
shame
and
scorn
of
men
,
as
you
became
the
scourge
and
troublers
of
the
Church
,
and
lest
your
self-exalting
lay
you
as
low
as
hell
.
CHAP.
XLVIII
.
Reputation
of
being
Orthodox
,
how
far
—
8.
ANother
piece
of
vain-glory
to
be
denied
,
is
,
The
Reputation
of
being
Orthodox
,
or
of
the
right
religion
.
The
thing
it self
is
in
the
Essentials
of
absolute
necessity
to
salvation
:
But
the
Reputation
of
it
,
is
a
thing
that
we
must
much
deny
our selves
in
.
For
it
commonly
falls
out
in
most
of
the
world
,
that
the
thing
it self
,
and
the
Reputation
of
it
,
are
inconsistent
:
and
no
man
can
be
Orthodox
and
of
the
right
Religion
,
but
he
must
be
taken
to
be
heterodox
and
of
the
wrong
Religion
:
For
the
wrong
is
in
most
places
taken
for
the
right
.
But
through
the
great
Mercy
of
God
,
it
is
not
commonly
so
in
England
,
nor
in
the
Reformed
Churches
abroad
,
in
any
great
and
necessary
points
.
Among
us
Truth
hath
the
advantage
of
Reputation
!
and
so
may
it
continue
while
the
Sun
endureth
!
But
yet
there
is
use
for
this
part
of
self-denial
even
with
us
.
We
converse
among
many
Sects
and
Parties
of
various
Opinions
;
and
all
of
them
are
Confident
that
they
are
in
the
right
,
and
that
we
are
Erroneous
and
against
the
Truth
:
so
say
the
Papists
;
and
so
say
the
Libertines
,
and
many
others
▪
And
there
is
no
way
to
gain
the
Reputation
of
being
sound
and
Orthodox
with
any
of
these
men
but
by
turning
to
them
,
and
forsaking
the
truth
,
and
ceasing
to
be
Orthodox
indeed
.
In
Spain
,
or
Italy
,
or
with
English
Papists
,
you
must
be
accounted
Hereticks
,
or
yield
to
heresie
,
you
must
either
cease
to
be
true
Catholicks
,
or
be
content
to
be
esteemed
no
Catholicks
:
You
have
your
choice
whether
you
will
re●lly
be
Schismaticks
,
or
be
esteemed
and
called
Schismaticks
.
And
so
you
will
be
used
among
most
Sects
,
who
judge
of
Truth
and
Error
according
to
their
own
deluded
apprehensions
.
Yea
,
and
among
the
Orthrdox
●●deed
,
because
they
also
have
their
errors
,
and
are
not
Orthodox
in
all
things
,
you
must
look
for
the
same
measure
in
those
particulars
wherein
they
are
mistaken
.
For
thinking
themselves
in
the
right
,
they
will
too
often
take
it
for
their
duty
to
let
fly
at
others
,
as
erroneous
or
dangerous
persons
that
are
not
of
their
mind
:
And
in
this
mistake
,
they
think
they
do
God
service
to
defame
dissenters
,
and
raise
jealousies
and
suspicions
of
them
,
and
bid
men
take
heed
of
them
,
as
of
men
that
hold
some
dangerous
opinions
;
when
it
is
themselves
that
are
deceived
,
and
should
turn
those
jealousies
and
cautions
homewards
.
In
such
Cases
as
these
it
is
a
hard
strait
that
a
servant
of
Christ
is
put
to
;
when
he
must
either
err
or
be
supposed
to
err
.
But
the
principal
temptation
lieth
in
those
Countries
,
where
Error
hath
got
the
major
vote
,
and
is
patronized
both
by
Book
and
Sword
,
and
custom
hath
fixed
the
name
of
Truth
upon
the
foulest
Heresies
,
and
the
name
of
Heresie
upon
saving
Truths
:
Here
a
poor
Christian
is
sorely
tempted
and
put
to
a
lamentable
strait
.
O
saith
he
,
if
I
were
reputed
but
to
be
base
,
or
beggarly
,
or
contemptible
,
I
could
bear
it
;
but
Heresie
and
Schism
are
such
odious
things
that
no
man
should
be
patient
under
the
imputation
of
them
.
Answ.
Are
they
such
odious
things
?
Take
heed
of
them
then
lest
out
of
your
own-mouths
you
be
judged
.
If
you
think
the
matter
so
small
that
you
will
rather
be
an
Heretick
or
Scismatick
than
be
called
or
accounted
one
,
it
seems
you
take
it
for
no
odious
thing
.
Is
the
name
or
the
thing
more
odious
to
you
?
Had
you
rather
be
erroneous
,
or
be
thought
to
be
so
?
If
the
Thing
be
most
odious
to
you
,
the
Name
will
be
the
more
tolerable
.
But
if
the
Name
be
most
odious
to
you
,
it
is
Dishonour
and
not
Error
or
Schism
that
you
are
against
.
Had
you
rather
part
with
Truth
and
Religion
,
or
with
the
name
&
Reputation
of
them
?
If
you
set
so
much
by
self
and
so
little
by
Truth
,
as
to
let
go
Truth
for
fear
of
being
thought
to
let
it
go
;
for
shame
do
not
take
on
you
to
be
Lovers
of
Truth
but
of
your selves
;
nor
haters
of
Error
,
but
of
Dishonour
.
And
consider
further
that
you
may
lose
the
Reputation
of
being
Orthodox
,
and
Catholick
,
and
of
the
right
Religion
,
without
losing
any
of
the
favour
of
God
;
nay
it
may
be
a
suffering
for
his
sake
that
may
advance
you
in
his
favour
,
and
assure
you
of
the
Reward
of
Martyrs
.
For
saith
Christ
,
Mat.
5.
11
,
12.
[
Blessed
are
ye
when
men
shall
revile
you
and
persecute
you
,
and
shall
say
all
manner
of
evil
against
you
falsly
for
my
sake
.
Rejoyce
and
be
exceeding
glad
,
for
great
is
your
Reward
in
heaven
:
for
so
persecuted
they
the
Prophets
that
were
before
you
]
So
that
you
see
the
thing
that
you
so
abhor
,
is
matter
of
exceeding
joy
:
Even
to
be
falsly
counted
an
Heretick
or
Erroneous
for
the
sake
of
Christ
and
Truth
:
we
are
blessed
when
we
are
falsly
reviled
as
Erroneous
,
and
have
all
these
evil
sayings
against
us
.
But
to
be
such
indeed
,
is
to
be
accursed
:
Though
the
name
of
Heresie
will
stand
with
the
special
Love
of
God
,
yet
Heresie
it self
he
utterly
abhors
.
And
whether
do
you
think
it
is
better
to
part
with
truth
and
the
Favour
of
God
with
it
;
or
with
the
name
and
Reputation
of
Truth
,
while
we
keep
both
Truth
and
the
favour
of
God
?
Deny
your selves
then
even
as
to
the
Reputation
of
Faith
and
Orthodoxness
;
For
you
will
certainly
deny
the
Faith
,
if
you
cannot
deny
the
name
of
it
,
to
preserve
it
.
CHAP.
XLIX
.
Reputation
of
Godliness
and
Honesty
how
far
—
9.
ANother
piece
of
Honour
that
self
must
be
denied
in
,
is
,
The
Reputation
of
Godliness
and
Honesty
.
Concerning
both
the
former
and
this
I
must
say
,
by
way
of
caution
,
that
the
Reputation
both
of
Faith
and
Godliness
is
a
great
Mercy
,
and
not
to
be
despised
,
nor
prodigally
cast
away
by
our
own
negligence
or
miscarriages
;
nor
unthankfully
to
be
received
:
But
yet
1.
It
is
not
to
be
desired
for
it self
,
but
for
God
,
that
it
may
help
and
advantage
us
to
serve
him
,
or
as
it
is
a
Mercy
that
brings
the
report
of
his
love
.
2.
And
the
greater
the
Mercy
is
,
the
greater
is
our
temptation
,
when
it
would
deprive
us
of
a
far
greater
mercy
than
it self
:
I
have
oft
thought
it
was
a
very
high
passage
for
an
Heathen
to
say
as
Seneca
did
,
that
[
No
man
doth
shew
a
higher
esteem
of
goodness
,
than
he
that
can
let
go
the
Name
or
Reputation
of
being
a
good
man
,
rather
than
let
go
his
goodness
it self
.
]
The
world
is
so
much
unacquainted
with
goodness
,
that
they
know
it
not
when
they
see
it
;
but
call
it
by
those
odious
names
that
least
agree
with
it
.
Their
Judgements
follow
their
Natures
,
dispositions
and
interests
:
And
therefore
they
cannot
take
that
to
be
good
which
is
contrary
to
these
.
A
feather-bed
is
no
better
to
a
swine
than
a
mire-lake
:
A
banquet
is
not
so
good
to
a
Cow
as
a
green
pasture
.
As
the
person
is
himself
,
so
do
all
things
seem
good
or
evil
to
him
.
The
Toad
or
Snake
hath
no
such
odious
apprehensions
of
it self
as
men
have
.
And
hence
it
is
that
to
ungodly
men
the
best
men
and
best
actions
seem
to
be
the
worst
.
And
hence
also
it
is
,
that
in
all
Ages
Godliness
ha●h
been
matter
of
reproach
:
and
the
best
have
been
laden
with
the
he
aviest
calumnies
.
David
had
enemies
that
laid
to
his
charge
the
things
that
he
never
thought
of
.
And
it
seems
by
the
strain
of
Shimei
in
his
railing
,
that
they
took
him
to
be
but
a
Traitor
,
because
King
Saul
was
against
him
;
and
to
be
a
bloody
man
,
because
he
had
been
engaged
in
the
wars
,
2
Sam.
16.
7
,
8.
[
Come
out
,
come
out
,
thou
bloody
man
,
and
thou
man
of
Belial
:
the
Lord
hath
returned
upon
thee
all
the
blood
of
the
house
of
Saul
in
whose
stead
thou
hast
raigned
]
See
what
a
wicked
person
David
was
esteemed
by
such
fellows
as
this
!
And
yet
he
so
far
denied
himself
here
,
as
that
he
would
not
hear
of
revenge
upon
the
railer
,
but
makes
it
as
a
tryal
sent
from
God
.
And
two
special
reasons
moved
him
to
bear
it
.
One
was
the
remembrance
of
that
sin
against
God
and
his
Servant
Uriah
,
which
he
knew
God
was
now
chastising
him
for
:
And
therefore
being
under
the
rod
of
the
Lord
,
he
durst
not
think
of
revenge
upon
the
instrument
;
and
being
sensible
that
he
had
brought
all
this
upon
himself
,
he
durst
not
let
fly
too
much
at
others
.
The
other
was
that
God
had
raised
up
(
by
permissive
providence
)
the
Son
of
his
bowels
against
him
:
and
therefore
he
thought
it
an
unseemly
thing
to
be
much
offended
with
a
stranger
for
less
.
And
such
Reasons
as
these
have
we
also
to
perswade
us
to
Patience
and
Self-denial
in
the
like
Case
.
The
Lord
Jesus
himself
who
had
no
sin
at
all
,
escaped
not
these
censures
of
malicious
men
.
He
was
esteemed
a
friend
or
Companion
of
Publicans
and
Sinners
,
yea
a
gluttonous
person
,
and
a
wine
bibber
;
yea
a
deceiver
;
yea
a
conjurer
that
did
his
works
by
the
help
of
the
Devil
,
Mat.
11.
19.
Luk
7.
34.
Mat.
27.
63.
Job
.
7.
12.
Mat.
12.
27.
What
usage
the
holy
Apostles
themselves
had
,
and
how
they
behaved
themselves
under
all
,
you
may
conjecture
by
that
one
passage
,
(
to
mention
no
more
)
1
Cor.
4.
9
,
10
,
11
,
12
,
13.
[
For
I
think
God
hath
set
forth
us
the
Apostles
last
,
as
it
were
men
appointed
to
death
:
For
we
are
made
a
spectacle
to
the
world
,
and
to
Angels
,
and
to
men
:
we
are
fools
for
Christs
sake
,
but
ye
are
wise
in
Christ
;
we
are
weak
,
but
ye
are
strong
;
ye
are
honourable
,
but
we
are
despised
;
Even
to
this
present
hour
we
both
hunger
and
thirst
,
and
are
naked
,
and
are
buffeted
,
and
have
no
certain
dwelling
place
;
and
labour
working
with
our
own
hands
;
being
reviled
,
we
bless
;
being
persecuted
we
suffer
it
:
being
defamed
,
we
intreat
:
we
are
made
as
the
filth
of
the
world
,
and
the
off-scouring
of
all
things
to
this
day
]
The
like
usage
had
the
Christians
after
the
Apostles
days
.
They
were
slandered
by
the
Pagans
as
if
they
sacrificed
,
and
eat
their
own
children
,
and
putting
out
the
lights
had
commonly
been
unclean
together
after
their
holy
exercises
:
And
when
they
cast
them
to
the
Lions
to
be
devoured
,
and
many
wayes
tormented
them
,
it
was
as
ungodly
men
,
for
preaching
against
the
Heathen
Gods
,
and
refusing
to
offer
sacrifice
to
them
.
And
therefore
the
rabble
was
wont
thus
to
cry
for
Judgement
against
them
,
[
Tollite
impios
]
[
Tollite
impios
]
Away
with
the
ungodly
Christians
!
The
wicked
multitude
that
were
drowned
in
filthiness
and
ungodliness
,
did
think
themselves
Religious
men
,
and
the
Christians
to
be
ungodly
.
So
that
they
were
fain
to
live
and
die
under
a
Reputation
as
contrary
to
the
truth
,
as
darkness
is
contrary
to
light
.
And
this
usage
hath
still
been
the
attendant
of
true
Godliness
.
When
the
Papists
burn
Gods
servants
at
the
stake
,
it
is
for
supposed
Heresie
and
impiety
:
they
put
a
painted
cap
and
coat
upon
them
,
made
of
paper
,
on
which
the
Images
of
Devils
are
pictur
d
to
make
the
people
believe
that
they
are
ungodly
persons
,
the
servants
of
the
Devil
,
and
possessed
by
him
already
,
and
unworthy
to
live
any
longer
among
men
.
When
they
butchered
the
poor
Waldenses
and
Albigenses
by
thousands
,
it
was
under
the
name
of
ungodly
hereticks
.
The
ignorant
ungodly
rabble
among
us
now
,
that
hate
and
revile
those
that
seek
after
God
more
diligently
than
themselves
,
have
yet
more
devilish
wit
than
to
oppose
them
directly
under
the
name
of
honest
godly
men
;
but
they
first
make
the
world
believe
that
they
are
Hypocrites
,
and
Proud
,
and
Self-conceited
,
and
Covetous
,
and
secretly
are
as
bad
as
others
,
and
these
are
the
things
,
if
you
will
believe
them
,
that
they
hate
and
speak
against
them
for
.
But
then
how
comes
it
to
pass
that
it
is
their
Praying
and
Preciseness
that
is
so
much
in
the
scorners
mouths
?
Doth
that
signifie
Hypocrisie
or
Pride
?
Why
do
they
not
commend
the
good
while
they
speak
against
the
evil
?
and
joyn
with
them
in
the
holy
Worship
and
ways
of
God
,
while
they
oppose
their
supposed
viciousness
?
Doth
the
name
(
Puritan
]
signifie
a
covetous
man
,
or
a
vicious
person
?
or
rather
one
that
will
not
be
content
to
venture
his
soul
in
the
common
,
impure
,
ungodly
courses
of
the
world
!
And
how
comes
it
to
pass
that
a
man
may
quietly
enough
follow
such
vices
,
if
he
will
but
forbear
the
profession
of
Godliness
?
But
(
to
leave
these
wretches
in
the
dirt
where
we
find
them
)
by
this
you
may
see
the
common
measure
that
is
to
be
expected
from
the
world
:
If
you
will
be
truly
godly
,
you
must
be
taken
for
ungodly
,
or
for
hypocrites
,
that
seem
to
be
godly
when
you
are
not
.
But
it
's
easie
to
bear
this
charge
when
it
falls
upon
a
whole
society
,
and
takes
us
but
in
the
crowd
among
the
rest
,
and
when
we
have
so
much
honourable
company
to
suffer
with
us
:
But
it
goes
nearer
us
when
we
are
singled
out
by
name
,
and
noted
and
talk'd
of
all
about
as
Hypocrites
,
or
Proud
,
or
worse
than
others
.
But
that
also
must
be
born
by
those
that
will
be
Christians
.
But
the
greatest
trial
of
all
is
,
when
the
Servants
of
God
that
should
help
us
in
our
suffering
,
have
got
a
hard
report
of
us
,
and
by
misinformation
we
have
lost
our
credit
even
with
them
.
Under
all
these
false
and
injurious
reports
,
direct
and
stablish
your
own
minds
by
the
help
of
these
Considerations
following
.
1.
It
may
be
there
is
some
special
cause
that
you
should
try
and
judge
your selves
:
and
so
God
doth
suffer
other
men
to
judge
you
,
to
awaken
you
to
self-judging
.
However
make
this
use
of
it
,
and
you
are
sure
to
be
no
losers
by
the
reproach
.
Enter
into
your
hearts
,
and
search
them
throughly
as
before
the
Lord
,
and
see
if
there
be
any
way
of
wickedness
in
them
which
hitherto
you
have
not
discovered
:
Try
whether
there
be
Hypocrisie
and
Pride
or
not
;
Especially
when
it
is
the
servants
of
God
that
think
hardly
of
you
,
and
above
all
,
if
it
be
wise
,
impartial
men
that
are
acquainted
with
you
,
it
's
then
your
duty
to
be
very
jealous
of
your
hearts
and
ways
,
and
to
fear
lest
you
are
guilty
,
and
to
search
the
more
diligently
,
and
not
be
quiet
till
you
either
find
out
your
sin
,
or
be
sure
that
you
are
clear
.
And
if
you
be
clear
in
that
point
,
yet
suspect
and
search
lest
there
be
some
other
secret
or
allowed
sin
,
which
God
would
detect
to
you
,
or
excite
you
against
by
the
injurious
censures
of
those
that
have
reproached
you
.
2.
When
you
have
search'd
and
cleared
your
own
Consciences
,
then
consider
further
,
that
though
you
are
not
such
as
you
are
censured
to
be
,
yet
sinners
you
are
,
and
you
know
your
sins
in
other
kinds
are
so
many
and
so
great
that
you
should
bear
the
more
patiently
to
be
hardly
thought
of
,
when
you
know
your selves
to
be
so
bad
.
If
indeed
you
are
godly
,
you
have
seen
a
sink
of
uncleanness
in
your selves
,
and
have
condemned
your selves
oft
,
and
loathed
your selves
for
your
abominations
,
and
bewailed
them
before
the
Lord
.
And
is
it
suitable
for
such
a
spirit
to
be
eager
after
the
Reputation
of
sincerity
,
and
to
be
much
troubled
that
you
are
taken
by
others
to
be
naught
?
3.
And
consider
also
that
your
Case
may
be
as
Davids
was
,
and
God
may
possibly
make
this
reproach
a
chastisement
for
some
former
sin
,
and
a
means
to
humble
you
for
it
more
throughly
,
and
to
reclaim
you
from
it
.
Perhaps
he
bids
(
by
permissive
providence
)
some
Shimei
curse
you
.
It
may
be
the
voice
of
a
slanderer
must
do
that
which
the
voice
of
a
Preacher
could
not
do
.
And
then
it
is
your
work
to
look
behind
you
and
within
you
,
more
than
without
you
,
and
to
hearken
more
to
the
voice
of
God
and
Conscience
,
than
of
the
slanderer
:
and
to
take
it
as
the
rod
of
God
,
and
a
call
to
a
more
serious
Repentance
.
4.
And
consider
that
when
you
are
under
the
false
Censures
of
the
world
,
you
may
have
the
inward
peace
of
a
good
conscience
,
which
is
better
than
all
the
applause
of
men
:
And
this
being
a
continual
feast
,
they
cannot
do
much
against
your
quietness
,
as
long
as
they
cannot
deprive
you
of
this
.
5.
Yea
moreover
,
you
have
the
Approbation
of
God
himself
,
and
that
should
satisfie
against
the
censure
of
all
the
world
.
Even
a
Proud
man
if
he
have
any
wit
,
can
bear
the
Contempt
of
the
ignorant
vulgar
,
if
he
have
but
the
applause
of
great
and
wise
,
and
learned
men
:
As
that
Orator
that
valued
the
judgement
of
Socrates
above
all
the
rest
of
his
auditory
.
But
all
the
wisest
men
in
the
world
are
fools
in
comparison
of
God
.
Having
his
Approbation
,
you
have
the
Greatest
,
the
Best
,
and
the
Wisest
on
your
side
;
and
a
Judgement
for
you
that
will
weigh
down
the
judgement
of
ten
thousand
worlds
.
7.
And
if
you
value
not
Gods
approbation
above
mans
,
it
's
a
sign
that
you
are
hypocrites
indeed
,
and
so
the
censure
is
not
unjust
:
But
if
you
do
,
then
you
will
acquiesce
in
it
,
though
man
condemn
you
;
and
say
as
the
Apostle
,
Rom.
8.
33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
;
It
is
God
that
Justifieth
,
who
is
he
that
condemneth
?
And
as
1
Cor.
4.
3
,
4.
[
With
me
it
is
a
very
small
thing
,
that
I
should
be
judged
of
you
,
or
of
mans
judgment
—
but
he
that
judgeth
me
is
the
Lord
.
]
And
remember
that
the
great
day
of
Judgment
is
near
at
hand
,
that
will
set
all
straight
which
the
slanderous
tongues
of
men
made
crooked
.
Stay
but
a
while
,
and
the
Glory
of
Christ
,
and
the
sentence
of
your
judge
,
will
dispel
all
the
unjust
reproaches
that
were
on
you
,
and
wash
off
all
the
blots
that
were
falsly
laid
on
your
good
name
:
and
he
will
bring
forth
your
righteousness
as
the
light
,
and
your
judgment
as
the
noon-day
:
for
there
is
nothing
hid
that
shall
not
be
then
revealed
.
8.
In
the
mean
time
God
will
take
care
of
your
name
:
He
will
make
the
very
tongues
that
slander
you
to
honour
you
;
in
the
blindness
of
their
reproaches
,
crossing
themselves
.
As
the
Papists
by
the
poor
Waldenses
,
saying
they
were
the
more
dangerous
hereticks
,
because
they
held
all
the
Articles
of
faith
,
and
lived
godly
and
honestly
,
and
were
reputed
holy
,
but
only
that
they
were
against
the
Church
of
Rome
.
As
you
trust
God
with
your
health
,
and
wealth
,
so
must
you
do
with
your
Reputation
,
even
in
point
of
Honesty
,
and
be
satisfied
that
he
can
clear
you
when
he
pleases
.
9.
And
it
is
not
Gods
ordinary
way
to
leave
the
Reputation
of
his
servants
wholly
uncleared
even
in
this
world
.
If
one
condemn
them
,
another
shall
Justifie
them
:
and
commonly
the
wisest
and
best
men
Justifie
them
;
and
the
most
foolish
and
ungodly
are
they
that
condemn
them
:
And
cannot
you
bear
the
words
of
fools
and
children
?
The
proudest
man
can
pass
by
a
contempt
or
slander
from
a
drunken
man
,
an
ideot
,
or
a
mad
man
,
as
being
no
dishonour
to
him
:
and
cannot
you
bear
the
censures
of
the
distracted
world
?
Or
if
they
are
better
men
that
slander
you
,
it
's
two
to
one
but
it
is
the
more
foolish
or
passionate
sort
of
them
;
and
that
the
judgment
of
the
more
wise
and
sober
is
against
them
,
and
vindicateth
your
Reputation
.
Or
if
at
the
present
they
do
not
,
it
's
ten
to
one
but
Providence
shall
work
to
the
clearing
of
your
Reputation
,
either
in
your
life-time
,
or
when
you
are
dead
.
Most
of
the
Servants
of
God
that
were
most
hated
and
slandered
,
while
they
lived
on
earth
,
are
cleared
and
honoured
now
they
are
dead
.
God
is
not
dis-regardful
of
his
Servants
names
.
10.
But
however
it
go
,
you
are
secured
of
the
main
;
that
which
you
expected
or
covenanted
for
with
God
,
you
shall
be
sure
of
.
If
you
have
the
Thing
,
you
may
easily
bear
the
want
of
the
name
.
Hath
the
Spirit
of
God
renewed
and
sanctified
you
?
are
you
made
the
living
members
of
Christ
,
and
the
Sons
of
God
,
and
the
heirs
of
Heaven
?
I
hope
you
may
well
spare
then
the
applause
of
men
,
and
easily
bear
it
,
if
you
be
reputed
to
be
destitute
of
what
you
have
.
If
you
are
in
health
,
it
will
not
much
trouble
you
if
it
be
reported
that
you
are
sick
:
And
if
you
are
alive
,
you
can
bear
it
if
the
report
go
that
you
are
dead
:
For
as
long
as
you
have
the
thing
you
can
spare
the
name
:
And
if
you
have
Christ
,
and
Grace
,
and
Pardon
,
and
Justification
,
and
Title
to
eternal
life
,
cannot
you
endure
to
have
men
think
that
you
are
without
them
?
How
basely
do
you
undervalue
th●se
inestimable
things
,
when
the
thoughts
of
a
mans
mind
,
or
the
words
of
a
mans
mouth
can
blast
the
comforts
of
them
all
?
As
if
you
said
to
the
world
,
It
is
not
Christ
,
and
Grace
,
and
Pardon
,
and
Salvation
,
that
will
serve
me
,
without
the
applause
of
men
!
How
basely
think
you
of
God
,
and
how
highly
of
men
,
if
this
be
your
mind
!
It
is
more
excusable
for
a
Haman
to
say
of
all
his
honour
and
wealth
that
they
satisfie
him
not
,
or
do
him
no
good
,
as
long
as
he
wants
but
Mordecai's
obeysance
,
than
for
a
Christian
to
say
of
God
,
of
Christ
,
of
Glory
,
All
this
will
not
serve
my
turn
as
long
as
men
take
me
for
an
hypocrite
or
ungodly
.
For
there
is
not
a
satisfying
sufficiency
in
Honors
and
wealth
,
as
there
is
in
God
and
glory
.
As
long
as
you
have
the
precious
treasure
,
methinks
you
may
give
losers
leave
to
talk
.
It
was
not
for
the
good
words
of
men
that
you
became
Christians
,
and
Covenanted
with
God
,
but
for
pardon
and
salvation
:
and
these
you
shall
have
:
God
will
perform
his
Covenant
to
you
,
and
give
you
both
his
Kingdom
,
and
so
much
of
worldly
things
as
overplus
,
as
is
truly
good
for
you
;
and
what
would
you
have
more
?
You
shall
have
the
Inheritance
and
Crown
of
blessedness
;
and
will
not
that
serve
your
turn
without
a
few
good
words
from
silly
man
!
I
hope
you
would
be
loth
to
change
Rewards
with
the
Hypocrite
!
Why
then
do
you
so
much
desire
his
Reward
,
and
so
much
undervalue
your
own
!
Though
his
be
present
,
and
yours
be
future
,
I
hope
you
think
it
but
a
doleful
hearing
,
to
have
Christ
say
[
Verily
they
have
their
Reward
]
in
comparison
of
his
promise
to
his
reproached
servants
[
Verily
great
is
your
Reward
in
Heaven
]
Mat.
6.
2.
Mat.
5.
12.
And
now
I
hope
in
all
these
ten
particular
considerations
you
may
see
reason
enough
for
self-denial
in
the
very
Reputation
of
your
Godliness
and
Honesty
;
and
why
you
should
endure
joyfully
to
be
esteemed
ungodly
and
dishonest
rather
than
to
be
so
.
CHAP.
L.
A
Renowned
and
Perpetuated
Name
to
be
denied
.
10.
THe
last
point
of
Honour
which
self
must
be
denied
in
,
is
,
A
Renowed
and
Perpetuated
Name
.
For
to
that
height
doth
Pride
aspire
,
that
no
less
will
satisfie
,
where
there
is
any
apparent
hope
of
this
:
though
in
those
that
sit
so
low
that
they
see
no
ground
to
hope
for
such
a
thing
,
the
desires
after
it
are
not
so
kindled
as
they
be
in
others
,
that
think
the
prey
is
within
their
reach
.
Fain
men
would
be
famous
and
talk'd
of
through
the
world
:
They
would
have
their
real
and
supposed
worth
made
known
as
far
as
may
be
.
And
when
they
die
,
they
would
fain
have
their
names
survive
,
that
they
may
be
great
in
the
estimation
of
posterity
,
and
magnified
by
all
that
mention
them
.
And
so
deeply
are
men
possessed
with
this
dangerous
sin
,
that
they
account
this
perpetuated
fame
for
their
felicity
.
And
there
was
nothing
that
most
of
the
Heathens
did
prefer
before
it
:
but
when
they
seemed
to
be
most
vertuous
,
heroical
,
and
patient
,
it
was
but
to
be
thus
esteemed
of
after
they
were
dead
.
If
you
ask
me
,
How
far
a
surviving
reputation
may
be
regarded
?
I
answer
.
1.
So
far
as
the
interest
of
God
,
or
his
Gospel
,
Church
,
or
Cause
,
or
the
publick
good
,
or
the
good
of
our
posterity
is
concerned
in
it
,
and
may
be
promoted
by
it
,
thus
far
it
is
lawful
and
a
duty
to
value
it
,
desire
it
,
and
seek
it
.
For
if
we
have
throughly
searched
our
hearts
,
and
can
say
unfeignedly
that
it
is
God
,
and
his
cause
and
honour
that
we
principally
intend
,
and
desire
our
own
honour
but
as
a
Means
to
his
,
and
therefore
desire
it
no
further
than
it
is
such
a
means
;
then
we
may
justly
desire
both
the
extension
and
surviving
of
our
reputation
if
we
are
groundedly
perswaded
that
it
's
like
to
conduce
to
these
happy
ends
.
As
for
example
:
A
Prince
that
owns
the
cause
of
God
,
and
makes
such
Laws
for
the
common
good
as
may
exceedingly
promote
it
,
if
they
be
observed
by
posterity
,
must
have
a
great
regard
to
his
present
and
surviving
fame
,
because
the
honour
of
his
Laws
will
depend
much
upon
the
honour
of
his
name
:
and
if
once
the
people
vilifie
him
,
they
will
be
likely
to
vilifie
and
cast
off
his
Laws
,
to
the
hurt
of
Church
and
Common-wealth
,
and
their
own
undoing
.
And
even
as
to
the
success
of
their
present
Government
,
they
should
be
very
careful
of
their
fame
:
so
also
a
Minister
of
the
Gospel
must
be
very
careful
of
his
present
and
future
reputation
.
For
at
present
,
the
saving
good
of
his
auditors
doth
much
depend
upon
it
.
For
if
they
have
a
base
esteem
of
the
Pastor
,
they
will
be
unlikely
to
give
diligent
intention
to
his
Doctrine
,
but
disesteem
it
as
they
do
the
speaker
,
and
it
is
not
likely
to
go
to
their
hearts
:
Nor
will
they
seek
his
advice
in
the
great
matters
of
salvation
,
and
the
difficult
cases
and
dangers
that
they
meet
with
;
but
to
the
great
hazard
of
their
souls
will
slight
the
necessary
assistance
of
him
that
is
appointed
to
be
their
guide
to
heaven
,
and
will
set
light
by
all
the
Ordinances
of
God
.
And
therefore
the
Pastors
Reputation
is
ten
thousand
times
more
beneficial
and
necessary
to
the
people
than
to
himself
.
For
alas
it
is
but
their
good
thoughts
and
words
that
he
receiveth
;
which
add
little
to
his
happiness
:
but
it
's
everlasting
life
which
they
may
receive
by
that
Word
of
God
and
help
from
him
,
which
is
furthered
by
his
Reputation
.
And
therefore
as
Ministers
should
be
exceeding
watchful
against
Pride
,
that
they
desire
not
Honor
for
themselves
;
so
when
they
are
sure
that
God
is
their
end
,
they
must
be
exceeding
careful
of
their
own
Reputation
,
and
avoid
all
occasions
&
appearances
of
evil
,
and
purchase
it
by
all
just
means
:
For
though
honour
be
worth
little
,
yet
the
Cause
of
God
and
the
souls
of
men
are
worth
much
;
and
we
must
not
be
prodigal
of
our
Masters
Talents
,
and
such
as
are
very
useful
to
his
service
:
Our
Reputation
is
Gods
and
the
Churches
due
,
and
to
be
cherished
for
their
use
.
Especially
those
Ministers
must
be
careful
of
their
Reputation
,
that
by
Reformation
or
Publick
useful
writings
are
capable
of
profiting
Posterity
:
and
they
may
desire
the
surviving
of
their
honours
,
which
for
it self
might
not
be
desired
:
because
their
works
and
writings
,
and
Doctrine
are
like
to
be
much
blasted
by
their
own
defamations
,
and
do
little
good
to
any
that
come
after
:
Nay
the
precious
truths
and
cause
of
God
may
be
most
dangerously
wronged
and
disadvantaged
by
it
;
and
get
such
a
blot
and
dishonour
by
their
dishonour
,
that
any
that
shall
seek
the
promoting
of
it
hereafter
may
be
greatly
hindered
and
disadvantaged
thereby
:
For
it
will
seem
enough
to
cast
off
such
a
Doctrine
for
ever
,
that
by
the
dishonour
of
the
maintainers
it
was
once
dishonourable
and
rejected
as
an
error
.
And
doubtless
some
things
have
been
thus
made
Heresies
,
and
so
will
be
long
rejected
as
Heresies
in
many
parts
of
the
Christian
world
,
because
they
were
once
called
by
that
name
;
and
that
was
because
the
Person
that
did
own
them
had
some
such
dishonour
or
disadvantage
as
left
his
Doctrine
open
to
this
reproach
.
And
therefore
you
may
here
see
what
a
Potent
instrument
Reputation
is
in
the
Devils
hand
,
to
do
his
work
;
and
what
abundance
of
advantage
he
gets
by
defaming
Gods
servants
.
Principally
by
this
means
did
he
long
keep
the
world
from
the
entertainment
of
the
Gospel
,
the
servants
of
Christ
being
contemptible
in
their
eyes
,
and
the
preaching
of
the
cross
but
foolishness
to
them
.
By
this
means
did
the
Pharisees
hinder
the
Jews
from
believing
in
Christ
:
And
by
this
means
is
Heathenism
,
Infidelity
,
and
Mahometanism
continued
in
possession
of
most
of
the
world
to
this
day
.
By
this
means
it
is
that
Popery
keeps
the
common
people
in
thraldom
:
as
the
voluminous
lies
of
Cochlaeus
,
Bolsecus
,
and
many
others
concerning
Luther
,
Calvin
,
Zuinglius
,
and
other
of
our
Reformers
and
Writers
,
do
fully
testifie
.
And
by
personal
reproaches
and
dishonours
it
is
that
the
Doctrine
of
the
Reformed
Divines
is
made
so
odious
among
the
Lutherans
;
and
the
like
instances
might
be
given
in
others
.
If
now
any
weighty
Christian
Verity
should
be
asserted
by
any
Pastor
of
the
Church
,
in
a
sounder
and
clearer
manner
,
than
is
commonly
known
or
owned
,
if
the
person
that
doth
it
,
should
but
fall
under
any
reproach
(
which
he
shall
be
sure
of
if
the
Devil
can
procure
it
)
it
's
two
to
one
but
for
his
sake
his
Doctine
will
be
stigmatized
with
the
name
of
error
,
and
so
lie
buried
for
ever
,
till
Divine
Omnipotency
commands
its
Resurrection
.
And
hence
it
is
that
there
is
not
one
Instrument
that
ever
God
raiseth
up
to
vindicate
any
truth
,
or
ordinance
,
or
do
him
any
special
service
,
but
Satan
raiseth
up
tongues
and
pens
if
not
hands
and
swords
against
him
,
and
an
Army
of
reproachers
will
presently
be
on
the
back
of
him
.
Now
in
all
such
cases
as
these
,
it
is
a
great
duty
for
any
servant
of
Christ
to
be
very
regardful
of
his
Reputation
even
with
Posterity
:
For
his
good
name
may
much
promote
the
Truth
,
as
we
know
the
Name
of
Austin
,
Calvin
,
and
many
another
doth
at
this
day
.
And
if
it
be
our
great
duty
to
extend
our
service
of
God
as
far
as
we
can
,
to
all
Countries
,
and
to
all
posterity
,
to
do
them
good
;
then
is
it
our
duty
to
endeavour
that
a
good
Reputation
should
go
along
with
our
labours
to
further
the
success
,
or
remove
impediments
.
And
thus
while
we
are
sincere
,
and
intend
all
for
God
,
we
may
and
must
regard
our
honour
;
and
yet
in
so
doing
we
Deny
our selves
,
because
we
do
it
not
for
our selves
but
for
God
and
his
Church
.
2.
And
if
honour
be
given
in
to
us
this
way
,
even
as
we
partake
of
it
our selves
,
as
a
Means
to
Gods
honour
,
we
must
thankfully
accept
it
,
esteem
it
,
and
rejoyce
in
it
.
And
therefore
it
is
made
the
matter
of
many
promises
,
and
spoken
of
in
Scripture
as
a
blessing
,
Prov.
22.
1.
A
good
name
is
rather
to
be
chosen
than
great
riches
]
and
10.
7.
The
memory
of
the
Just
is
blessed
:
but
the
name
of
the
wicked
shall
rot
]
Eccles.
7.
1.
A
good
name
is
better
than
precious
oyntment
]
with
many
the
like
.
Thus
much
I
have
said
to
prevent
a
mis-application
of
that
which
followeth
;
and
to
help
you
so
to
understand
me
on
this
point
of
Honour
,
as
not
to
run
from
extream
into
extream
,
and
to
sin
by
seeking
to
avoid
sin
.
But
alas
,
this
kind
of
seeking
our
Honour
for
God
and
his
Church
,
and
not
for
our selves
,
and
as
our
own
,
I
doubt
is
more
rare
than
the
neglect
of
honour
.
The
sin
that
I
disswade
you
from
,
is
in
these
two
points
.
1.
That
you
do
not
Affect
and
seek
after
Extending
or
surviving
Reputation
for
your selves
;
and
out
of
a
Proud
desire
to
be
still
some
body
in
the
estimation
of
the
world
:
2.
That
if
God
deny
you
even
that
honour
which
in
the
lawfullest
manner
you
desire
,
that
you
submit
to
his
pleasure
,
and
take
it
patiently
;
and
in
these
two
respects
you
must
here
deny
your selves
.
Above
all
others
,
these
sorts
of
persons
following
are
in
danger
of
this
odious
Pride
,
in
desiring
for
themselves
an
extended
and
surviving
Name
.
1.
Princes
and
Souldiers
that
have
the
management
of
the
great
affairs
of
the
world
;
Fain
would
they
be
Renowned
to
Posterity
:
And
hence
are
their
aspiring
ambitious
designs
.
For
this
are
their
Wars
and
Conquests
,
that
they
may
be
famous
when
they
are
dead
as
well
as
while
they
live
:
And
thus
they
make
their
Noble
Conquests
to
be
but
Murders
of
the
vilest
sort
,
and
worse
than
any
Cut-throats
and
Robbers
by
the
high
way
,
while
they
intend
them
but
for
themselves
and
their
own
vain-glory
;
and
better
might
they
seek
honour
by
whoredom
,
drunkenness
,
or
theft
which
are
far
smaller
sins
:
Whereas
if
their
wars
had
been
undertaken
for
God
,
and
managed
according
to
his
Will
,
they
had
made
them
truly
honourable
and
renowned
.
And
from
this
odious
Pride
it
is
,
that
Absaloms
Pillars
must
be
erected
,
and
Monuments
must
be
built
to
perpetuate
their
names
,
and
tell
the
world
what
need
they
have
of
means
to
keep
alive
their
memories
,
and
how
destitute
they
are
of
nobler
means
,
when
Marbles
and
Monuments
must
be
the
great
preservers
of
their
fame
.
Yea
it
were
well
if
this
Pride
and
selfishness
did
not
corrupt
the
noblest
of
their
works
,
and
turn
them
into
deadly
sins
:
if
they
did
not
build
their
Hospitals
,
Colledges
or
Churches
,
and
endow
them
with
Revenues
to
perpetuate
their
own
Names
,
rather
than
to
do
good
.
Though
the
works
themselves
are
so
good
and
so
rare
,
that
I
would
not
cast
any
dishonour
upon
them
,
seeing
all
that
can
be
said
is
too
little
to
provoke
men
to
do
the
like
:
yet
am
I
bound
in
duty
to
tell
them
,
that
if
self
should
be
the
End
instead
of
God
,
and
Pride
the
cause
instead
of
charity
,
Hell
would
be
the
Reward
instead
of
Heaven
:
so
great
a
matter
it
is
to
have
an
honest
heart
and
right
intentions
in
the
most
excellent
and
noble
works
.
In
so
much
that
a
poor
man
that
hath
a
heart
to
build
a
Colledge
or
an
Hospital
,
if
he
had
but
means
,
shall
be
Rewarded
by
God
,
as
if
he
had
done
it
,
if
God
were
the
End
,
and
Charity
the
Principle
;
when
a
rich
man
that
doth
the
work
it self
,
shall
have
but
a
poor
and
temporary
reward
,
if
self
be
the
End
and
Pride
the
Principle
.
2.
Another
sort
,
that
are
specially
in
danger
of
this
sin
,
are
,
all
Rich
men
,
who
would
be
the
great
in
the
world
,
and
perpetuate
their
names
and
memory
in
their
houses
,
lands
and
posterity
▪
and
therefore
they
would
purchase
Towns
and
Lordships
that
their
Houses
may
be
famous
when
they
are
gone
.
For
it
seems
a
kind
of
life
to
them
if
their
Greatness
do
but
live
in
their
posterity
.
Psal.
49.
11
,
12.
[
Their
inward
thought
is
that
their
houses
shall
continue
for
ever
,
and
their
dwelling
places
to
all
generations
:
they
call
their
lands
after
their
own
names
—
This
their
way
is
their
folly
:
yet
their
posterity
approve
their
sayings
.
]
Hence
also
is
that
ostentation
of
Escucheons
,
and
Arms
,
and
of
Ancient
Gentility
or
Nobility
,
and
much
more
such
proud
and
selfish
vanity
.
3.
Another
sort
that
are
in
danger
of
this
sin
,
are
Divines
and
Learned
men
in
all
Professions
,
who
make
their
Writings
but
a
means
to
perpetuate
their
own
Names
to
Posterity
.
Temptations
to
this
sin
may
be
offered
to
the
best
,
and
too
much
entertainment
they
may
have
with
our
natures
,
because
of
the
remnants
of
selfishness
and
Pride
.
But
yet
they
do
not
prevail
with
the
sanctified
so
far
as
to
aim
more
at
their
own
honour
than
at
Gods
.
The
Labours
that
in
themselves
are
excellent
and
a
blessing
to
the
Church
,
are
lost
to
him
that
was
the
Author
of
them
,
if
self
be
the
End
,
and
Pride
the
fountain
.
And
exceeding
great
need
have
the
godliest
men
to
watch
their
hearts
in
this
particular
;
for
they
are
very
deceitsul
,
and
selfishness
will
too
often
interpose
,
where
nothing
but
God
and
publick
good
is
discerned
.
And
now
because
that
the
sin
is
very
great
and
dangerous
,
I
shall
here
annex
a
few
Considerations
,
which
by
opening
the
evil
of
it
,
may
help
you
to
abhor
it
.
1.
These
Proud
desires
of
a
great
and
surviving
Name
,
do
shew
that
you
lamentably
overlook
the
true
eternal
honour
of
the
Saints
.
Must
you
have
Honour
?
choose
that
which
lieth
in
the
esteem
of
God
:
Must
you
be
great
and
glorious
?
why
you
may
be
so
,
and
God
would
have
you
be
so
;
if
you
will
but
know
where
Greatness
and
Glory
is
to
be
had
,
even
in
that
blessedness
that
Christ
hath
purchased
.
Must
you
have
your
greatness
and
honour
perpeuated
?
why
you
may
have
that
which
will
never
have
an
end
:
And
when
God
hath
set
before
you
such
an
endless
glory
,
are
you
looking
after
a
Name
among
mortal
men
,
to
leave
behind
you
on
the
Earth
?
Do
you
think
to
be
saved
indeed
or
not
?
If
you
do
,
what
need
have
you
of
the
smoak
of
mans
applause
,
when
you
are
with
God
?
what
unworthythoughts
have
you
of
heaven
,
if
you
think
when
you
are
there
,
you
shall
have
need
of
mens
good
thoughts
or
words
on
earth
?
But
it
's
a
dangerous
sign
that
you
are
indeed
unbelievers
,
and
lay
not
up
your
treasure
in
heaven
,
when
you
are
so
careful
to
perpetuate
your
names
and
shaddows
here
with
men
.
The
true
reli●h
of
Heavenly
honour
would
put
you
out
of
love
with
this
.
2.
And
do
you
not
plainly
see
in
your
own
desires
the
vanity
of
all
these
Earthly
things
,
when
you
are
put
at
last
to
take
up
with
such
a
shaddow
,
such
a
Nothing
,
as
is
a
surviving
name
?
Is
this
all
that
the
world
can
do
for
you
?
And
do
you
not
see
here
the
wonderous
deceitfulness
of
the
world
,
and
the
foolishness
of
unsanctified
men
,
that
they
will
d●●s
stick
to
the
world
for
very
nothing
!
when
they
know
that
they
shall
have
no
more
from
it
,
they
are
contriving
for
a
name
when
they
are
dead
.
Wonderful
blindness
!
that
experience
and
the
approach
and
thoughts
of
death
,
should
no
more
open
your
eyes
:
surely
if
this
be
all
that
the
world
will
do
for
you
at
the
last
,
you
should
even
renounce
it
and
use
it
accordingly
at
the
first
.
3.
You
cannot
but
know
that
when
you
are
dead
and
gone
,
the
Honour
of
the
world
is
none
of
yours
,
nor
can
it
do
you
any
good
,
any
further
than
it
relateth
to
your
eternal
blessedness
,
and
your
honour
is
serviceable
to
the
honor
of
God
.
What
good
will
it
do
you
to
be
magnified
by
men
,
when
you
neither
know
nor
feel
it
?
what
the
better
is
a
Tree
or
House
if
men
commend
it
?
And
for
your
souls
,
if
they
be
with
God
,
they
will
be
far
above
the
praise
of
men
.
4.
Nay
as
such
a
design
is
a
dangerous
sign
of
your
Damnation
,
so
I
beseech
you
think
,
what
comfort
it
will
be
to
your
soul
in
Hell
to
be
extolled
and
well
spoken
of
on
earth
?
Will
you
cast
away
your
souls
,
to
leave
a
Name
of
renown
behind
you
?
And
how
unsutable
will
such
Honor
be
to
your
condition
?
surely
if
you
be
there
acquainted
with
it
,
you
must
needs
be
more
tormented
,
both
to
remember
that
you
were
seeking
the
fame
of
the
world
,
instead
of
the
eternal
glory
,
and
to
consider
what
a
miserable
wretch
it
is
that
men
are
praising
and
magnifying
on
earth
.
Ah
then
you
will
think
with
your selves
[
Little
do
the
poor
inhabitants
of
the
earth
know
what
I
am
suffering
while
they
are
extolling
me
.
Is
the
applause
of
mortals
sutable
to
a
poor
tormented
soul
?
Alas
that
at
one
and
the
same
time
,
men
should
be
extolling
me
,
and
Devils
tormenting
me
?
How
little
ease
do
all
their
acclamations
afford
this
poor
distressed
soul
!
]
How
honorable
are
the
names
of
Alexander
the
Great
,
&
Caesar
,
&
Aristotle
here
on
earth
!
but
alas
what
cause
have
we
to
fear
that
they
are
lamenting
their
misery
,
while
we
are
speaking
of
their
glory
!
5.
And
the
sin
is
much
the
greater
,
because
it
is
not
a
mis-chosen
means
,
but
a
mistaken
end
,
that
your
souls
have
fastened
on
:
For
it
seems
your
very
hearts
are
set
upon
your
Honours
,
and
deeply
and
desperately
set
upon
them
,
when
you
dare
contrive
the
continuation
of
them
when
you
are
dead
.
Were
it
not
a
matter
exceeding
dear
to
you
,
undoubtedly
you
durst
not
lay
such
a
design
for
it
.
6.
And
consider
whether
there
be
not
a
Love
of
the
deadly
sin
of
Pride
,
and
a
final
impenitency
implyed
in
this
ambition
of
a
surviving
name
.
For
you
●●a
design
that
is
supposed
to
be
executed
after
death
.
And
as
if
you
desired
an
eternity
of
wickedness
,
because
your
Pride
it self
can
live
no
where
but
with
your self
,
you
would
have
it
leave
those
tokens
behind
it
,
by
which
the
world
may
know
that
you
are
Proud
;
and
the
effects
of
it
you
would
have
perpetuated
on
earth
?
And
had
not
the
world
enough
of
your
Pride
while
you
were
alive
?
and
had
not
you
enough
of
it
?
Is
this
your
Repentance
,
that
you
would
leave
the
Monuments
of
your
Pride
unto
Posterity
,
as
if
you
were
afraid
there
would
be
no
surviving
witness
against
you
to
condemn
you
?
This
is
a
certain
transcendency
of
sin
!
The
common
wicked
ones
would
fain
die
the
death
of
the
Righteous
,
and
wish
their
last
end
were
like
to
his
:
But
these
men
would
have
their
Pride
to
live
for
ever
;
and
when
they
themselves
are
in
another
world
,
they
would
have
the
demonstrations
of
their
iniquity
survive
them
.
7.
And
I
beseech
you
consider
what
a
fearful
thing
it
is
to
die
in
contrived
beloved
sin
!
when
men
have
none
but
a
death-bed
Repentance
,
we
have
much
cause
to
fear
,
lest
it
be
but
fear
that
is
the
life
of
their
Repentance
:
But
when
they
have
not
this
much
,
but
are
desirous
to
leave
the
Monuments
of
their
vice
to
all
Generations
,
from
whence
then
shall
we
fetch
our
hopes
of
their
forgiveness
?
And
O
what
a
power
hath
Pride
in
that
soul
,
where
the
thoughts
of
Death
it self
will
give
no
stop
to
it
,
but
still
they
are
desirous
that
Pride
may
over-live
them
!
One
would
think
that
the
serious
thoughts
of
a
grave
,
much
more
of
our
passage
into
another
world
,
should
level
all
such
thoughts
of
a
surviving
honour
,
even
in
an
unsanctified
soul
!
But
I
much
fear
lest
it
be
infidelity
it self
that
is
the
root
of
all
;
and
that
men
do
not
soundly
believe
an
everlasting
life
with
●…d
,
which
makes
them
desire
to
have
somewhat
like
〈…〉
Immortality
here
on
earth
.
8.
And
consider
what
a
silly
immortality
you
desire
.
The
honour
can
be
no
greater
than
the
persons
are
that
honour
you
,
nor
no
longer
.
And
it
is
but
poor
mortals
that
will
magnifie
your
Names
,
and
what
can
they
add
to
you
?
and
it
will
be
but
a
very
little
while
;
for
it
is
not
long
that
the
world
is
to
continue
.
9.
And
consider
what
a
wickedness
is
here
commonly
included
.
Proud
men
desire
to
be
thought
better
than
they
are
,
and
spoken
of
accordingly
;
They
limit
not
mens
estimation
to
the
truth
of
their
deserts
.
Otherwise
if
the
best
and
greatest
of
you
all
were
thought
no
better
or
greater
than
you
are
,
alas
,
how
far
would
men
be
from
admiring
you
?
what
would
you
be
thought
but
worms
and
sinners
;
and
such
as
after
all
your
glory
,
cannot
forbid
a
crawling
worm
to
feed
upon
your
face
or
heart
?
and
such
as
deserve
no
less
than
hell
;
and
have
many
a
secret
sin
that
the
world
was
unacquainted
with
.
But
it
is
not
a
true
,
but
false
Esteem
that
the
Proud
desire
:
They
care
not
how
great
,
or
how
good
,
or
how
wise
and
learned
the
world
and
succeeding
ages
think
them
:
And
thus
they
desire
to
cheat
mens
understandings
,
and
to
leave
a
false
History
of
themselves
on
earth
,
and
to
have
all
men
believe
and
report
untruths
,
to
magnifie
men
,
whose
souls
,
it
's
much
to
be
doubted
,
are
in
hell
,
or
if
they
be
not
,
must
needs
abhor
such
doings
.
And
thus
every
Proud
and
selfish
man
would
be
a
false
Historian
and
cheater
of
the
world
.
10.
Yea
,
which
is
yet
the
worst
of
all
,
they
would
continue
sacrilegiously
to
rob
the
Lord
of
his
honour
even
when
they
are
dead
.
It
is
an
undue
honour
,
which
is
stoln
from
God
,
which
they
so
much
seek
for
(
For
were
it
but
such
as
is
a
useful
means
to
his
honour
,
he
would
not
be
offended
with
them
)
And
when
the
Saints
say
[
Not
unto
us
Lord
,
but
unto
thy
name
give
the
glory
]
these
sinners
are
not
content
to
rob
God
of
his
honour
as
long
as
they
live
,
but
they
would
do
it
even
after
death
.
If
we
had
not
certainly
known
the
truth
of
it
,
we
should
have
thought
it
an
incredible
thing
,
that
ever
any
man
should
come
to
that
impiety
,
pride
and
madness
,
as
to
desire
to
be
worshipped
as
a
God
when
he
was
dead
.
Much
more
,
that
the
most
of
the
world
should
be
so
far
distracted
as
to
do
it
.
And
yet
so
it
hath
been
,
and
so
it
is
in
too
great
a
measure
.
And
truly
the
wicked
or
Proud
disposition
that
is
predominant
in
the
hearts
of
all
the
unsanctified
,
doth
take
up
no
snorter
where
it
hath
but
hopes
of
success
to
actuate
it
.
Not
a
man
of
them
but
would
be
honoured
as
Gods
when
they
are
dead
:
Though
I
know
those
of
them
that
feel
not
this
much
in
themselves
,
will
hardly
believe
it
.
Consider
what
an
hainous
injury
this
is
to
God
,
and
to
the
souls
of
men
,
that
you
should
leave
your
Names
as
Idols
to
the
world
,
to
entice
so
many
thousand
men
to
sin
,
and
to
be
a
standing
enemy
to
the
honour
of
God
,
by
encroaching
on
his
right
,
and
turning
the
eye
of
mens
observation
and
admiration
from
him
to
you
.
11.
Consider
also
,
how
that
by
these
desires
of
earthly
honour
to
your selves
,
and
making
this
the
End
of
your
endeavours
,
you
corrupt
abundance
of
excellent
works
(
materially
considered
)
and
turn
them
into
mortal
sins
.
If
Princes
rule
&
fight
for
themselves
,
I
have
told
you
already
what
they
do
:
but
if
this
were
done
for
God
,
it
would
have
another
form
,
and
another
reward
,
as
it
had
another
End
.
What
a
doleful
case
is
it
that
such
excellent
works
,
as
alms-deeds
,
and
acts
of
bounty
to
Church
,
or
poor
,
or
Commonwealth
,
in
buildings
,
lands
,
or
any
the
like
works
,
should
be
all
turned
into
sin
and
death
,
by
such
a
selfish
vain-glorious
intent
?
And
that
their
souls
should
be
suffering
for
those
works
that
others
receive
much
good
by
!
What
a
sad
case
is
it
,
that
Historians
,
Lawyers
,
Physicians
,
Philosophers
,
Linguists
,
and
the
Professors
of
all
the
Sciences
,
should
undo
themselves
for
ever
by
those
excellent
works
that
edifie
the
world
!
Nay
what
can
be
more
lamentable
to
think
of
,
than
that
able
and
learned
Divines
themselves
should
lose
their
own
souls
in
the
studying
,
and
preaching
those
precious
truths
,
that
are
saving
unto
others
;
and
that
such
excellent
writings
as
remain
a
standing
blessing
to
the
Church
should
be
the
Authors
of
mortal
sin
!
And
yet
so
it
is
,
if
the
renown
and
immortality
of
a
name
on
Earth
be
the
End
that
all
this
work
is
done
for
.
12.
Lastly
,
Consider
that
if
Honour
be
good
for
you
,
it
is
better
attained
by
minding
your
duty
for
the
Honour
of
God
,
and
denying
your
own
Honour
,
than
by
seeking
it
:
For
Honour
is
the
shadow
that
will
follow
you
if
you
fly
from
it
,
and
fly
from
you
if
you
follow
it
.
What
Christ
here
saith
of
Life
,
is
true
of
Honor
:
He
that
seeketh
and
saveth
it
shall
lose
it
,
and
he
that
loseth
it
for
Christ
shall
find
it
.
The
greatest
Honour
is
to
deny
our selves
,
and
our
own
honour
,
and
to
do
most
for
the
Honour
of
God
;
and
to
be
contented
to
be
nothing
that
God
may
be
all
.
For
you
have
his
promise
,
that
them
that
honour
him
he
will
honour
,
but
they
that
despise
him
shall
be
lightly
esteemed
.
THough
I
have
endeavoured
by
a
right
limitation
and
exposition
of
the
foregoing
parts
of
self-denial
,
to
prevent
mistakes
,
and
give
you
those
grounds
by
which
objections
may
be
answered
,
yet
the
stir
that
is
made
in
the
world
about
this
point
,
by
Papists
and
many
other
mistaking
Sects
,
doth
perswade
me
to
give
a
more
distinct
Resolution
of
some
of
the
principal
doubts
that
are
before
us
,
and
therein
to
shew
you
that
self-denial
consisteth
not
in
all
things
that
by
some
are
pretended
to
be
parts
of
it
;
but
that
there
is
a
great
deal
of
sin
that
goes
under
the
name
of
self-denial
among
many
of
these
sorts
of
mistaken
persons
.
CHAP.
LI.
Q.
Whether
Self-denial
lie
in
renouncing
Propriety
?
Quest.
1.
WHether
doth
self-denial
require
us
to
renounce
Propriety
,
and
to
know
nothing
as
our
own
(
as
the
Monks
among
the
Papists
swear
to
do
,
as
part
of
their
state
of
perfection
:
&
a
book
called
The
way
to
the
Sabbath
of
Rest
,
dothteach
us
?
)
Answ.
1.
That
there
should
be
no
Propriety
in
goods
,
or
estate
among
men
,
is
contrary
to
the
will
of
God
,
who
hath
made
men
his
Stewards
,
and
trusted
several
persons
with
several
talents
and
forbidden
stealing
,
and
commanded
men
to
labour
that
they
may
have
to
give
to
him
that
needeth
;
and
he
that
hath
this
worlds
goods
and
seeth
his
brother
have
need
,
must
not
shut
up
the
bowels
of
his
compassion
.
It
is
a
standing
duty
to
give
to
the
poor
;
and
we
shall
therefore
have
the
poor
always
with
us
for
this
exercise
of
our
Charity
.
And
he
that
hath
nothing
,
can
give
nothing
,
nor
use
it
for
God
.
Why
did
Paul
require
them
to
give
to
the
distressed
Saints
,
and
maintain
the
Ministry
,
and
gather
for
such
uses
every
first
day
of
the
week
,
if
he
would
have
men
have
nothing
to
give
?
This
therefore
is
a
conceit
that
needs
nothing
but
Reason
and
the
reading
and
belief
of
Scripture
to
confute
it
.
2.
But
as
no
man
is
a
Proprietary
,
or
hath
any
thing
of
his
Own
in
the
strict
and
Absolute
sense
,
because
all
is
Gods
,
and
we
are
but
Stewards
;
so
no
man
may
retain
his
humane
analogical
propriety
,
when
God
calleth
him
to
give
it
up
:
No
man
may
retain
any
thing
from
Gods
Use
and
service
which
he
hath
a
propriety
in
.
We
have
so
much
Propriety
as
that
no
man
must
rob
us
;
and
so
much
as
our
works
of
charity
are
rewardable
,
though
it
be
but
giving
a
cup
of
cold
water
,
which
could
not
be
without
propriety
;
for
who
will
reward
him
that
gives
that
which
is
none
of
his
own
?
yea
it
is
made
the
matter
of
the
last
judgement
[
I
was
hungry
,
and
ye
fed
me
,
;
I
was
naked
,
and
ye
cloathed
me
,
&c.
]
Which
they
could
not
have
done
if
they
had
not
had
food
and
cloathing
to
bestow
.
So
that
the
denial
of
propriety
would
destroy
all
exercise
of
charity
in
such
kinds
,
and
destroy
all
Societies
and
orderly
converse
and
industry
in
the
world
.
But
yet
when
God
calls
for
any
thing
from
us
,
we
must
presently
obey
,
and
quit
all
title
to
it
,
and
resign
it
freely
and
gladly
to
his
will
.
And
3.
There
must
be
so
much
vigour
of
charity
,
and
sense
of
our
neighbours
wants
,
as
that
no
man
must
shut
up
the
bowels
of
compassion
:
but
as
we
must
love
our
neighbours
as
our selves
,
so
must
we
relieve
them
as
a
second
self
;
yea
and
before
our selves
,
if
Gods
service
or
honour
should
require
it
.
If
we
must
lay
down
our
lives
for
the
brethren
,
much
more
our
estates
.
So
that
Levelling
Community
is
abominable
;
but
Charitable
Community
is
a
Christian
duty
,
and
the
great
Character
of
sincere
Love
to
Christ
in
his
members
.
And
therefore
in
the
Primitive
Church
there
was
no
forbidding
of
Propriety
;
but
there
was
1.
A
resignation
of
all
to
God
,
to
signifie
that
they
were
contented
to
forsake
all
for
him
,
and
did
prefer
Christ
and
the
Kingdom
of
God
before
all
:
and
2.
There
was
so
great
vigor
of
true
Charity
,
as
that
all
men
voluntarily
supplied
the
wants
of
the
Church
and
poor
,
and
voluntarily
made
all
things
as
common
,
that
is
,
Common
by
voluntary
Communication
for
use
,
though
not
common
in
primary
title
:
And
so
no
man
took
any
thing
as
his
Own
,
when
God
,
and
his
Churches
,
and
his
Brethrens
wants
did
call
for
it
.
O
that
we
had
more
of
that
Christian
Love
that
should
cause
a
Charitable
Community
which
is
the
true
Mean
between
the
Monkish
Community
,
and
the
selfish
tenacious
Propriety
!
Levelling
hath
not
destroyed
one
soul
for
ten
thousand
that
an
inordinate
love
of
Propriety
hath
destroyed
.
CHAP.
LII
.
Q.
Whether
it
lie
in
renouncing
Marriage
?
Quest.
2.
WHether
Self-denial
consists
in
the
forswearing
or
renouncing
of
Marriage
,
or
the
natural
use
of
it
by
those
that
are
marryed
?
Answ.
To
forbid
Marriage
simply
,
is
called
by
the
holy
Ghost
a
Doctrine
of
Devils
,
1
Tim.
4.
1
,
3
,
and
was
one
of
the
Heresies
that
the
Apostles
were
called
out
to
encounter
in
their
own
days
.
But
yet
a
Married
state
doth
ordinarily
(
not
always
)
call
men
off
from
that
free
attendance
on
the
service
of
God
without
distraction
which
is
very
desirable
:
And
therefore
those
that
are
capable
of
doing
God
any
notable
service
,
which
Marriage
is
like
to
hinder
them
from
,
should
avoid
it
,
if
they
can
without
a
greater
evil
.
And
therefore
the
Church
did
think
it
for
many
ages
,
so
fit
for
Ministers
to
be
single
,
that
they
might
have
the
less
of
worldly
affairs
and
cares
to
call
them
off
from
the
work
of
God
,
and
their
carnal
relations
might
not
hinder
them
from
more
publick
duties
or
charitable
works
.
The
Papists
therefore
mistakingly
take
the
Vow
of
Chastity
to
be
an
entring
into
a
state
of
Perfection
,
and
sinfully
condemn
the
Marriage
of
Priests
:
when
the
Apostle
expresly
saith
[
A
Bishop
must
be
blameless
,
the
Husband
of
one
Wife
—
having
his
children
in
subjection
]
1
Tim.
3.
24.
And
so
of
Deacons
,
vers.
12.
And
others
run
into
the
other
extream
.
But
the
true
Mean
is
this
:
1.
Ordinarily
Marriage
is
more
distracting
and
hindering
to
us
in
the
service
of
God
than
a
single
life
,
Especially
to
Ministers
,
and
such
as
should
wholly
addict
themselves
to
the
publick
service
of
the
Church
.
2.
But
yet
all
men
are
not
alike
obliged
to
it
or
from
it
.
Some
may
be
necessitated
to
it
by
the
temper
of
their
bodies
to
avoid
a
greater
evil
,
even
sin
it self
;
and
some
may
have
no
such
necessity
:
some
may
have
their
worldly
estate
and
affairs
in
such
a
plight
,
that
they
can
far
better
manage
them
with
freedom
for
Gods
service
in
a
married
than
a
single
state
:
but
with
others
it
is
not
so
:
and
especially
with
very
few
Ministers
.
So
that
a
single
or
married
life
is
in
it self
indifferent
:
but
as
a
means
to
Gods
service
,
that
is
a
Duty
to
one
that
is
a
sin
to
another
,
but
because
that
a
single
life
is
more
commonly
free
and
fittest
for
this
great
end
,
therefore
the
Apostle
preferreth
it
as
better
,
because
more
sutable
to
the
state
of
the
most
,
(
at
least
in
those
times
)
though
to
some
,
marriage
may
be
a
duty
.
So
that
every
one
should
impartially
enquire
,
in
which
state
they
may
do
God
the
greatest
service
,
and
that
they
should
choose
,
not
on
Popish
ground
,
as
if
it
were
Commended
to
that
particular
person
to
whom
it
is
not
Commanded
,
and
were
an
Evangelical
counsel
of
perfection
,
and
to
be
vowed
;
but
in
a
prudent
ordering
of
our
lives
,
applying
the
general
rules
of
Scripture
to
our
several
estates
.
And
thus
according
to
the
command
of
Christ
,
He
that
can
receive
this
saying
,
let
him
.
]
CHAP.
LIII
.
Q.
Or
in
solitude
and
renouncing
secular
affairs
?
Quest.
3.
WHether
Self-denial
consist
in
solitude
,
and
avaiding
secular
affairs
,
as
trades
,
merchandise
,
labour
,
&
c
?
Answ.
1.
It
is
the
standing
Rule
of
the
Apostle
,
of
all
that
are
able
[
That
if
any
man
will
not
work
neither
should
he
eat
]
2
Thes.
3.
10.
and
he
calls
those
disorderly
walkers
that
work
not
at
all
,
2
Thes.
3.
11.
and
requireth
us
to
have
no
company
with
such
,
commanding
men
,
with
quietness
to
work
and
eat
their
own
bread
▪
ver.
12.
14.
But
yet
there
are
several
sorts
of
Labour
:
some
labour
with
the
body
,
which
is
usually
more
private
,
as
to
the
extent
(
if
not
the
intent
)
of
the
benefit
:
and
some
labour
with
the
mind
,
which
is
usually
more
for
publick
good
:
as
Princes
,
Judges
,
Magistrates
of
all
sorts
,
Lawyers
,
Physicians
,
Ministers
,
&c.
Now
men
are
to
consider
whether
by
the
Labour
of
the
mind
or
of
the
body
they
are
like
to
be
more
serviceable
to
God
,
and
which
they
are
fittest
for
and
called
to
;
and
that
they
ought
to
set
themselves
to
,
and
that
in
true
self-denial
,
and
for
God
.
To
be
Idle
,
is
so
far
from
being
a
part
of
self-denial
,
that
it
is
a
sinful
part
of
flesh-pleasing
.
And
so
is
it
to
choose
any
calling
or
imployment
principally
for
fleshly
case
and
accommodation
.
The
Apostles
were
some
Fishermen
,
and
some
of
other
callings
,
and
none
of
them
renounced
worldly
labour
,
or
affairs
,
save
only
so
far
as
they
hindered
them
from
the
work
of
God
,
to
which
they
(
and
all
Ministers
)
were
wholly
to
addict
themselves
,
as
appears
,
1
Tim.
4.
15.
2
Tim.
2.
4.
To
do
therefore
as
many
Monks
do
,
to
be
employed
in
no
calling
for
the
publick
good
,
under
pretence
of
being
Religious
for
themselves
,
is
to
be
burdens
to
the
Earth
,
and
gross
violators
of
the
Laws
of
God
.
CHAP.
LIV.
Or
in
renouncing
Publick
Offices
and
Honours
?
Quest.
4.
WHether
Self-denial
require
men
to
renounce
all
publick
offices
,
and
honours
,
and
not
to
be
Magistrates
,
Ministers
,
or
the
like
?
Answ.
It
requireth
us
not
to
have
such
carnal
thoughts
of
these
offices
,
as
to
look
on
them
only
as
places
of
honour
,
and
power
,
and
ease
;
nor
yet
to
desire
them
for
such
carnal
ends
▪
Nor
yet
to
thrust
our selves
upon
them
without
a
call
,
as
being
the
Judges
of
our
own
sufficiency
.
But
self-denial
is
so
far
from
forbidding
the
offices
and
imployments
themselves
,
as
that
it
is
a
great
point
of
self-denial
for
a
man
that
understandeth
them
well
,
to
undertake
them
,
if
he
mean
to
manage
them
sincerely
and
faithfully
.
For
were
it
not
that
the
sweetness
of
Gods
interest
and
his
acceptance
,
and
the
benefits
of
the
Church
,
our
brethren
and
our
souls
,
did
ingratiate
these
offices
and
employments
to
an
honest
mind
,
they
would
be
so
very
burdensom
,
that
flesh
and
blood
would
either
make
them
carnal
by
abuse
,
or
never
endure
them
.
And
therefore
hath
God
given
them
an
addition
of
honour
to
encourage
them
,
and
to
put
an
honour
on
their
work
,
for
the
furthering
of
its
success
.
Experience
certifieth
me
that
the
work
of
the
Ministry
is
far
more
troublesome
to
the
flesh
,
than
the
bodily
labour
of
a
poor
artificer
or
plowman
is
:
so
that
without
great
self-denial
no
man
will
be
a
Minister
,
that
doth
not
carnally
mistake
the
function
for
another
thing
than
indeed
it
is
.
And
I
think
I
may
say
the
like
in
its
degree
,
by
the
Magistracy
:
Especially
by
them
in
highest
Power
,
who
have
the
greatest
work
.
Certain
I
am
,
if
they
faithfully
do
their
duties
,
they
will
find
more
burden
to
the
flesh
and
mind
,
than
poor
men
that
have
only
a
Family
to
provide
for
.
Though
many
ignorant
ungodly
poor
people
that
sit
at
home
in
peace
,
and
little
know
the
care
,
and
grief
,
and
trouble
of
their
Rulers
,
do
wickedly
murmur
at
their
very
calling
,
as
if
they
had
nothing
but
honour
,
and
idleness
,
and
excess
,
yet
if
they
had
tryed
and
tasted
their
care
and
trouble
a
few
moneths
,
they
would
think
a
private
life
the
easier
,
and
confess
that
there
is
need
of
much
self-denial
for
a
man
to
accept
of
Magistracy
or
Ministry
,
that
understandeth
them
,
and
resolveth
to
use
them
accordingly
.
Moreover
,
these
Offices
are
of
necessity
to
the
Common
good
,
and
established
to
that
End
by
God
himself
.
And
the
fifth
Commandment
requires
us
to
pay
our
Superiors
their
honour
and
obedience
:
And
therefore
●o
imagine
that
it
's
any
part
of
self-denial
to
refuse
the
Office
of
Magistracy
or
Ministry
,
is
to
make
it
self-denial
to
destroy
the
Church
and
Common-wealth
,
and
be
a
cruel
enemy
to
mankind
,
and
to
our
Country
,
and
to
rebel
against
the
Powers
that
are
ordained
of
God
,
and
thereby
to
receive
damnation
to
our selves
,
Rom.
13.
1
,
2
,
3.
Heb.
13.
17.
But
yet
this
I
must
say
:
that
if
a
worthy
person
stand
in
competition
with
us
,
self-denial
requireth
us
to
prefer
them
before
our selves
,
and
to
refuse
honours
and
dignities
,
when
the
good
of
the
publick
doth
not
call
us
to
deny
our selves
more
in
the
accepting
them
.
CHAP.
LV.
Q.
Whether
it
be
a
denying
our
Relations
?
Quest.
5.
WHether
Self-denial
consist
in
denying
of
Natural
or
Contracted
Relations
,
as
of
Father
and
Mother
to
Sons
and
Daughters
,
of
Brothers
and
Sisters
Husband
and
Wife
,
Master
and
Servant
,
Prince
and
People
,
Pastor
and
Flock
?
Answ.
You
might
as
wisely
imagine
that
self-denial
lieth
in
hating
or
denying
any
of
Gods
Works
,
even
the
frame
of
nature
:
or
in
denying
food
and
rayment
to
our
bodies
,
or
in
denying
our
own
lives
so
as
to
cut
our
throats
.
For
the
same
Law
of
Nature
that
made
me
a
man
,
and
requireth
me
to
preserve
my
life
,
did
make
me
a
son
,
and
require
me
to
love
and
honour
my
parents
:
And
it
is
in
the
Decalogue
;
the
first
Commandment
with
promise
,
as
the
Apostle
calleth
it
,
Ephes.
6.
2.
It
is
frequently
and
expresly
commanded
in
Scripture
,
that
children
love
,
honour
,
obey
their
parents
;
and
terrible
curses
are
pronounced
on
the
breakers
of
these
Commands
,
Eph.
6.
1.
4.
&
5.
22
,
5.
Colos.
3.
20
,
21
,
22.
&
4.
1.
Exod.
21.
17.
Levit.
20.
9.
Deuteron.
21.
18
,
19.
&
27.
16.
Prov.
30.
17.
Mat.
15.
4.
&
19.
19.
And
if
children
were
not
bound
to
parents
,
then
parents
should
not
be
bound
to
educate
children
,
and
then
they
would
be
exposed
to
misery
and
perish
.
One
would
think
that
there
should
never
such
a
Sect
have
risen
up
,
that
should
be
worse
than
the
very
brutes
,
who
by
the
instinct
of
nature
love
their
young
ones
,
and
their
dams
.
But
the
Spirit
foretold
us
,
that
which
is
come
to
pass
,
that
in
the
last
and
perilous
times
,
there
should
be
men
that
are
disobedient
to
parents
without
natural
affection
,
2
Tim.
3.
3.
And
for
contracted
Relations
,
they
are
the
express
institution
of
God
,
so
frequently
owned
by
him
in
Scripture
,
and
the
duties
of
them
so
frequently
commanded
,
that
I
will
not
trouble
you
with
the
recital
of
the
passages
.
And
as
for
the
Adversaries
objections
,
they
are
frivolous
.
The
meaning
of
the
Apostles
words
,
[
that
we
know
no
man
after
the
flesh
]
I
have
told
you
before
:
The
words
of
Christ
to
his
Mother
,
Joh.
2.
4.
[
Woman
,
what
have
I
to
do
with
thee
!
]
which
they
alledge
,
are
nothing
for
their
wicked
cause
;
they
being
no
more
but
Christ's
due
Reprehension
of
his
Mothers
mistake
,
who
would
prescribe
him
the
time
and
manner
of
doing
Miracles
▪
and
have
him
do
them
in
a
way
of
ostentation
,
which
things
did
not
belong
to
her
,
but
to
the
Spirit
of
God
,
and
the
Lord
himself
.
And
whereas
they
alledge
that
Text
,
Luke
14.
26.
that
father
,
mother
,
brother
,
sisters
,
&c.
are
to
be
hated
,
for
Christ
;
I
answer
,
Even
as
our
own
lives
are
to
be
hated
,
which
are
also
numbred
with
them
:
that
is
,
They
must
be
all
forsaken
rather
than
Christ
should
be
forsaken
,
and
therefore
loved
less
than
he
,
and
but
for
his
sake
.
If
therefore
this
Text
require
you
not
at
all
to
cut
your
own
throats
,
or
some
way
kill
your selves
,
then
it
doth
not
require
you
to
withdraw
your
due
affections
from
Natural
or
Contracted
Relations
.
I
must
crave
the
Readers
pardon
that
I
trouble
him
with
confuting
such
unnatural
opinions
,
and
desire
him
to
believe
that
it
is
not
before
I
am
urged
to
it
by
the
arguments
of
some
deluded
souls
that
are
not
unlikely
to
do
hurt
by
them
with
some
.
CHAP.
LVI
.
Q.
Or
Relieving
Strangers
before
Kindred
?
Quest
6.
WHether
self-denial
require
that
we
should
relieve
godly
strangers
,
before
our
natural
Kindred
,
especially
that
are
ungodly
?
Or
that
we
love
them
better
?
Answ.
1.
Where
our
Natural
Kindred
are
as
holy
and
as
needy
as
others
,
there
is
a
double
obligation
on
us
,
both
natural
and
spiritual
,
to
love
and
relieve
them
.
2.
Where
they
are
as
Holy
as
others
,
but
less
needy
,
there
may
lie
a
double
obligation
on
us
,
to
love
them
,
and
yet
not
to
give
to
them
.
3.
If
they
be
more
needy
,
or
as
needy
as
others
,
though
withal
they
be
ungodly
,
we
are
not
thereby
excused
from
natural
affections
or
charitable
relief
.
4.
We
must
distinguish
between
children
,
or
such
kindred
as
nature
casteth
upon
our
care
for
provision
,
and
such
kindred
as
are
by
nature
cast
upon
others
.
If
parents
were
not
obliged
to
relieve
and
provide
for
their
own
children
,
they
would
be
exposed
to
misery
,
and
man
should
be
more
unnatural
than
brutes
.
So
that
even
when
by
ungodliness
,
they
are
less
amiable
than
others
,
yet
God
hath
bound
men
to
provide
for
them
more
.
5.
Natural
love
and
spiritual
are
much
different
;
you
may
have
a
stronger
Natural
Love
to
an
ungodly
child
,
than
to
a
Godly
stranger
,
but
you
must
have
a
spiritual
Love
to
that
Godly
stranger
,
more
than
to
your
child
;
And
that
spiritual
Love
must
be
(
at
least
as
to
the
Rational
and
Estimative
part
)
much
greater
than
the
other
Natural
Love
:
And
yet
you
may
be
bound
to
Give
more
,
where
you
are
not
bound
to
Love
more
.
For
it
is
not
Love
only
that
is
the
cause
of
giving
;
but
we
are
Gods
Stewards
,
and
must
dispose
of
what
we
have
as
he
prescribeth
us
:
and
his
standing
Law
of
Nature
for
the
preservation
of
mankind
,
is
,
that
parents
take
care
of
their
children
,
as
such
.
6.
The
will
and
service
of
God
,
being
it
that
should
dispose
of
all
that
we
have
,
we
must
in
all
such
doubts
look
to
these
two
things
for
our
direction
:
First
to
the
particular
Precepts
of
the
Word
:
and
there
we
find
the
fore-said
duty
of
parents
expressed
,
and
withal
the
duty
of
relieving
all
that
are
needy
to
our
power
:
Secondly
to
the
General
Precept
:
and
there
we
find
,
that
we
must
honour
God
with
our
substance
,
and
lay
out
all
our
talents
to
his
service
.
And
so
the
duty
lieth
plain
before
us
.
If
you
have
a
child
that
is
wicked
,
yet
as
prents
provide
him
his
daily
bread
;
and
leave
him
enough
for
daily
bread
when
you
die
.
But
more
he
should
not
have
from
me
:
but
the
rest
(
had
I
ten
thousand
pound
a
year
)
I
would
lay
out
that
way
that
my
conscience
told
me
may
be
most
serviceable
to
God
.
For
1.
I
am
not
bound
to
strengthen
an
enemy
of
Christ
,
and
enable
him
to
do
the
greater
mischief
.
2.
Nor
to
cast
away
the
mercies
of
God
.
3.
If
the
Law
required
the
parents
to
cause
such
a
Rebellious
son
to
be
put
to
death
,
Deut.
21.
18.
then
surely
to
provide
him
daily
bread
,
is
now
as
much
as
a
parent
is
obliged
to
.
And
if
it
be
an
express
Command
,
that
he
that
will
not
labour
shall
not
eat
,
2
Thes.
3.
10.
such
useless
members
forseiting
their
very
sustenance
,
then
surely
he
that
is
such
or
worse
,
speeds
fair
if
you
leave
him
food
and
raiment
.
4.
And
the
great
command
of
doing
all
to
Gods
Glory
,
and
serving
him
with
our
substance
,
will
not
be
obeyed
,
if
you
leave
your
Riches
and
Estates
in
the
hands
of
such
persons
meerly
because
they
are
your
Children
.
No
doubt
but
that
is
a
selfish
and
unconscionable
course
,
and
the
thing
that
sets
up
the
ungodly
to
disturb
the
Church
,
&
Lord
it
over
the
world
,
while
parents
furnish
them
with
Riches
to
do
the
Devil
eminent
service
with
.
Object
.
But
who
knows
but
God
may
convert
them
?
Answ.
You
cannot
guide
your
actions
by
things
unknown
.
You
have
no
promise
of
their
conversion
;
nor
much
probability
,
when
they
have
frustrated
all
your
Counsels
and
means
of
their
good
education
;
and
grace
is
supernatural
:
and
therefore
you
must
proceed
upon
grounds
that
are
known
.
And
for
remoter
Kindred
,
if
they
may
be
as
serviceable
to
God
with
what
I
give
them
as
others
,
nature
teacheth
me
to
prefer
them
before
others
:
but
otherwise
Grace
teacheth
me
,
both
to
love
a
godly
stranger
better
than
ungodly
kindred
,
and
to
lay
out
all
that
I
have
as
may
be
most
serviceable
to
God
.
CHAP.
LVII
.
Q.
How
we
must
love
our
Neighbours
as
our selves
.
Quest.
7.
HOw
is
it
that
Self-denial
requireth
us
to
love
our
neighbour
as
our selves
:
Is
it
with
the
same
degree
of
Love
?
Answ.
I
answered
this
on
the
by
,
before
:
Briefly
,
1.
The
chief
part
of
the
precept
is
Negative
:
thus
q.
d.
[
Set
not
up
thy self
against
the
welfare
of
thy
neighbour
:
Draw
not
from
him
,
or
covet
not
that
which
is
his
to
thy self
,
and
confine
not
thy
love
and
care
of
thyself
]
2.
And
it
comprehendeth
this
positive
,
and
that
as
to
the
kind
of
Love
,
we
should
love
both
our selves
and
neighbours
as
means
to
God
,
and
for
the
interest
of
God
;
and
in
that
respect
there
is
an
equality
:
we
must
appretiative
or
estimatively
love
a
better
and
more
serviceable
man
that
hath
more
of
Gods
Spirit
in
him
,
above
our selves
:
and
an
equal
person
equally
with
our selves
,
with
this
Rational
Love
,
which
intendeth
all
for
God
.
3.
But
Natural
Love
which
is
put
into
a
man
for
self-preservation
will
be
stronger
to
self
than
to
another
,
and
alloweth
us
caeteris
paribus
to
prefer
,
and
first
preserve
and
provide
for
our selves
.
And
in
this
regard
,
our
neighbour
must
be
loved
but
as
a
second
self
,
or
next
our selves
.
4.
But
this
Natural
Love
in
the
exercise
of
it
,
at
least
in
imperate
acts
,
is
to
be
subservient
to
our
Rational
spiritual
Love
,
and
to
be
over-mastered
by
it
.
And
therefore
it
is
that
as
Reason
teacheth
an
Heathen
to
prefer
his
Country
before
his
life
,
(
though
the
instinct
of
Nature
incline
us
more
to
life
)
so
faith
teacheth
a
Christian
much
more
,
to
prefer
Gods
honour
,
and
the
Gospel
,
Church
,
Common-wealth
,
and
his
neighbours
good
when
it
more
conduceth
to
these
ends
,
than
his
own
,
before
himself
,
his
liberty
or
life
.
CHAP.
LVIII
.
Q.
Is
Self-revenge
and
Penance
self-denial
?
Quest.
8.
WHether
self-denial
require
us
after
sin
,
to
use
vindictive
penance
or
punishment
of
the
flesh
,
by
fasting
,
watching
,
going
barefoot
,
lying
hard
,
wearing
hair-cloth
,
or
to
do
this
ordinarily
?
as
some
of
the
Papists
,
Monks
,
and
Fryars
do
?
Answ.
The
easiness
of
this
case
may
allow
a
brief
decision
.
1.
The
Body
must
be
so
far
afflicted
,
as
is
needful
to
humble
it
,
and
subdue
it
to
the
spirit
,
and
tame
its
Rebellion
,
and
fit
it
for
the
service
of
God
.
2.
The
exercise
of
a
holy
revenge
on
our selves
may
be
a
lower
end
,
subservient
to
this
.
3.
It
must
also
be
so
far
humbled
as
is
necessary
to
express
Repentance
to
the
Church
when
Absolution
is
expected
upon
publick
Repentance
.
4.
As
also
to
concur
with
the
soul
in
secret
or
open
humiliation
.
But
1.
He
that
shall
think
that
whippings
,
or
sackcloth
,
or
going
bare-foot
or
other
self-punishing
,
are
of
themselves
good
works
,
and
meritorious
with
God
,
or
satisfie
his
Justice
,
or
are
a
state
of
perfection
,
doth
offer
God
a
hainous
sin
,
under
the
name
and
conceit
of
a
good
work
.
2.
And
he
that
shall
by
such
self-afflicting
unfit
his
Body
for
the
service
of
God
,
yea
that
doth
not
cherish
it
so
far
as
is
necessary
to
fit
it
for
duty
,
is
guilty
of
self-murder
,
and
defrauding
God
of
his
service
,
and
abusing
his
creature
,
and
depriving
others
of
the
help
we
owe
them
:
so
that
i●
one
word
,
the
Body
must
be
so
used
as
may
best
fit
it
for
Gods
service
.
And
to
think
that
self-afflicting
is
a
good
work
,
meerly
as
it
is
penalty
or
suffering
to
the
body
,
or
that
we
may
go
further
herein
,
is
to
think
1.
That
we
should
use
our
Body
worse
than
our
beast
;
for
we
will
no
further
afflict
him
than
is
necessary
to
tame
him
,
or
serve
our selves
by
him
,
and
not
to
disable
him
for
service
.
2.
And
it
will
teach
men
to
kill
themselves
:
for
that
is
a
greater
penalty
to
the
body
than
whipping
or
fasting
.
3.
And
it
is
an
offering
God
a
sacrifice
of
cruelty
and
Robbery
,
which
we
commit
against
himself
and
man
.
But
I
must
needs
add
,
that
though
some
Fryars
and
Melancholy
people
are
apt
to
go
too
far
in
this
,
and
pine
their
bodies
or
misuse
them
with
conceits
of
merit
and
satisfaction
;
yet
almost
all
the
common
people
run
into
the
contrary
extream
,
and
pamper
and
please
their
flesh
,
to
the
displeasing
of
God
,
and
the
ruine
of
their
souls
.
And
I
know
but
few
that
have
need
to
be
restrained
from
afflicting
or
taking
down
the
flesh
too
much
.
CHAP.
LIX
.
Q.
Is
self-denial
to
be
without
Passion
?
Quest.
9.
WHether
self-denial
consist
in
the
laying
by
of
all
Passions
,
and
bringing
the
soul
to
an
impassionate
serenity
?
Answ.
The
Stoicks
and
some
Behmenists
think
so
:
But
so
doth
not
God
or
any
well
informed
man
.
For
1.
God
would
not
have
made
the
Affections
in
vain
:
It
is
not
the
Passions
,
but
the
disorder
of
them
that
is
sinful
,
or
the
fruit
of
sin
.
2.
We
are
commanded
to
exercise
all
the
Affections
or
Passions
for
God
,
and
on
other
sutable
objects
.
We
must
Love
God
with
all
the
heart
,
and
soul
,
and
might
,
which
is
not
without
affection
,
or
passion
.
We
must
Love
his
servants
,
his
Church
,
his
Word
,
his
wayes
:
We
must
fear
him
above
them
that
can
kill
us
:
we
must
hunger
and
thirst
after
his
Righteousness
,
and
pant
after
him
as
the
Hart
doth
after
the
Water-brooks
:
We
must
be
angry
and
sin
not
.
A
zeal
for
God
is
the
life
of
our
Graces
:
we
must
always
be
zealous
in
a
good
matter
;
fervent
in
Spirit
,
serving
the
Lord
.
We
must
hate
evil
,
and
sorrow
for
it
,
when
we
are
guilty
,
and
grieve
under
the
sense
of
our
miscarriages
,
and
Gods
displeasure
.
And
all
these
(
expresly
commanded
in
the
Word
)
are
holy
Affections
or
Passions
of
the
soul
.
3.
Yea
it
is
the
Work
of
the
Holy
Ghost
to
sanctifie
all
these
Passions
that
they
may
be
used
for
God
;
and
they
are
called
by
the
names
of
the
several
graces
of
the
Spirit
.
And
it
is
not
Passion
,
but
disordered
Passion
that
must
be
denied
.
CHAP.
LX.
How
far
must
we
deny
our
own
Reason
?
Quest.
10.
HOw
far
must
we
deny
our
own
Reason
?
Answ.
1.
We
must
not
be
unreasonable
,
nor
live
unreasonably
,
nor
believe
unreasonably
,
nor
love
,
or
choose
,
or
let
out
any
affection
unreasonably
.
We
are
commanded
to
be
ready
to
give
a
reason
of
our
hopes
.
It
is
our
Rational
faculty
that
proveth
us
men
,
and
is
essential
to
us
:
And
without
it
we
can
neither
understand
the
things
of
God
or
man
:
For
how
should
we
understand
without
an
understanding
?
But
yet
Reason
must
thus
far
be
denied
.
1.
We
must
not
think
highlier
of
our
Reason
than
it
deserves
either
in
it self
,
or
as
compared
to
others
.
2.
We
must
not
satisfie
its
curiosity
in
prying
into
unrevealed
things
.
3.
Nor
must
we
satisfie
or
suffer
its
presumption
in
judging
our
Brethren
,
or
censuring
mens
hearts
or
ways
uncharitably
.
4.
Nor
must
we
endure
it
to
rise
up
against
the
Word
or
ways
of
God
,
or
contradict
or
quarrel
with
Divine
Revelations
,
though
we
cannot
see
the
particular
Evidence
or
Reason
of
each
Truth
,
nor
reconcile
them
together
in
our
apprehensions
.
Though
we
may
not
take
any
thing
to
be
the
Word
of
God
without
Reason
;
yet
when
he
have
Reason
to
it
take
to
be
his
Word
,
we
must
believe
and
submit
to
all
that
is
in
it
,
without
any
more
Reson
for
our
belief
.
For
the
formal
Reason
of
our
belief
,
is
,
because
God
is
true
that
did
reveal
this
Word
:
And
we
have
the
greatest
Reason
in
the
world
to
believe
all
that
he
revealeth
.
CHAP.
LXI
.
Q.
Must
we
be
content
with
affiictions
,
permitted
sin
,
&c.
Quest.
11.
IF
Self-denial
require
us
to
Content
our
souls
in
the
Will
of
God
,
then
whether
must
we
be
content
with
his
afflictions
,
or
permission
of
sin
,
or
the
Churches
sufferings
;
and
1.
How
will
this
stand
with
our
due
sense
of
Gods
displcasure
and
chastisements
.
2.
And
with
our
praying
against
them
.
3.
And
our
use
of
means
for
their
removal
?
Answ.
1.
The
Will
of
God
is
one
thing
,
and
the
Hurt
which
he
willeth
us
is
another
:
and
the
Good
En
for
which
he
willeth
it
,
is
a
third
.
The
afflicting
Will
of
God
is
good
,
and
must
be
Loved
as
good
:
and
the
End
and
Benefit
of
Chastisement
is
good
and
must
be
loved
:
But
the
hurt
as
hurt
must
not
be
loved
.
It
is
not
Gods
Will
that
we
must
resist
,
or
seek
to
change
;
nor
yet
is
it
the
End
or
Benefit
of
the
Chastisement
;
but
only
the
hurt
,
which
our
folly
hath
made
a
sutable
means
.
And
we
may
not
seek
to
remove
this
hurt
,
till
the
effect
be
procured
,
or
on
terms
that
may
consist
with
the
End
of
it
.
And
this
is
not
against
the
Will
of
God
,
that
when
the
good
is
attained
,
the
Affliction
be
removed
.
2.
And
you
must
distinguish
between
his
Pleased
,
and
Displeased
Will
!
his
complacency
and
acceptance
,
and
his
Displacency
and
Rejecting
Will
.
Every
act
of
Gods
Will
must
be
approved
and
loved
as
Good
in
God
;
but
it
is
not
every
one
that
we
may
Rest
and
Rejoyce
in
as
Good
to
us
,
and
as
our
felicity
.
We
must
be
grieved
for
Gods
Displeasure
,
and
yet
Love
even
that
holy
will
that
is
displeased
with
us
;
and
we
must
be
sensible
of
Gods
judgments
,
and
yet
Love
the
Will
that
doth
inflict
them
.
But
it
is
only
the
Love
of
God
and
Pleasure
of
his
Will
to
us
,
that
can
be
the
Rest
and
felicity
of
our
souls
.
3.
Some
acts
of
Gods
Will
are
about
the
Means
,
and
have
a
tendency
to
a
further
end
;
and
some
are
about
the
End
it self
.
His
Commanding
Will
we
must
Love
and
obey
:
his
forbidding
Will
must
have
the
same
affections
:
his
threatning
Will
we
must
love
and
fear
;
his
Rewarding
Will
we
must
Love
and
Rejoyce
in
:
His
full
Accepting
Will
,
that
is
,
his
Love
and
Complacency
in
us
,
we
must
Rest
and
Delight
our
souls
in
for
ever
.
And
thus
we
must
comply
with
the
Will
of
God
.
CHAP.
LXII
.
Q.
May
God
be
finally
Loved
as
our
Felicity
and
Portion
?
Quest.
12.
YOu
tell
us
that
we
must
seek
our selves
but
as
Means
to
God
:
How
then
may
we
make
our
salvation
our
End
;
or
desire
the
fruition
of
God
,
when
fruition
is
for
our selves
,
of
somewhat
that
may
make
us
happy
?
Doth
he
not
desire
God
as
a
Means
for
himself
as
the
End
,
that
desireth
him
as
his
Portion
,
Treasure
,
Refuge
,
and
Felicity
?
Answ.
There
are
such
abundance
of
abstruse
Philosophical
Controversies
de
anima
&
fine
that
stand
here
in
the
way
,
that
I
must
only
decide
this
briefly
and
imperfectly
for
vulgar
capacities
.
Schoolmen
and
other
Philosophers
are
not
so
much
as
agreed
what
a
final
Cause
is
.
But
this
much
briefly
may
give
some
degree
of
satisfaction
to
the
Moderate
.
1.
No
fleshly
Profits
,
Pleasures
,
or
Honours
must
be
made
our
End
.
This
we
are
agreed
on
.
2.
The
Ultimate
End
of
all
the
Saints
,
is
an
End
that
is
sutable
to
the
Nature
of
Love
:
and
that
is
,
perfectly
to
love
God
,
and
Please
him
,
and
serve
him
,
and
to
be
perfectly
beloved
of
him
,
and
behold
his
glory
.
So
that
it
is
not
an
End
of
self-love
,
or
Love
of
Concupiscence
,
or
for
our
Commodity
only
;
but
it
is
the
End
of
the
Love
of
Friendship
:
Now
all
Love
of
friendship
doth
take
in
both
the
party
Loving
,
and
the
party
beloved
into
the
End
:
For
the
End
is
a
perfect
Union
of
both
,
according
to
their
capacities
.
And
it
being
Intentio
amantis
,
the
End
of
Love
,
both
God
and
our selves
must
be
comprehended
in
it
,
as
the
parties
to
be
united
;
and
so
it
is
both
for
him
,
and
for
our selves
.
3.
But
yet
though
both
parties
as
united
be
comprized
in
the
End
,
it
is
not
equally
,
but
with
great
inequality
.
For
1.
God
being
Infinite
Goodness
it self
,
must
appreciative
in
estimation
and
affection
,
be
preferred
exceedingly
before
our selves
;
so
that
in
desiring
this
blessed
Union
,
we
must
more
desire
it
to
Please
and
Praise
him
,
and
give
him
his
due
,
for
which
he
Created
,
Redeemed
,
and
Glorified
us
,
than
to
be
our selves
happy
in
him
.
2.
And
God
being
not
a
meer
friend
,
but
our
Absolute
Lord
of
Infinite
Power
and
Glory
,
it
must
be
more
in
our
Intention
to
bring
to
him
eternally
,
than
to
receive
from
him
;
(
though
both
must
be
comprized
:
)
For
Receiving
is
for
our selves
,
further
than
we
intend
it
for
Returns
;
but
Returning
is
for
God
;
Not
to
add
to
his
blessedness
;
but
to
Please
his
Will
,
and
give
him
his
own
;
For
he
made
all
things
for
himself
.
And
so
that
in
union
with
him
we
may
give
him
his
own
in
fullest
love
and
Praise
,
and
service
,
and
thus
please
him
,
must
be
the
higest
part
of
our
Intention
,
about
our
own
felicity
in
enjoying
him
.
So
that
you
may
see
,
that
self-denial
teacheth
no
man
to
ask
,
[
Whether
he
could
be
content
to
be
damned
for
Christ
?
]
For
this
is
contrary
to
our
propounded
End
,
in
the
whole
.
For
a
damned
man
hath
no
union
of
Love
with
God
,
and
giveth
him
not
his
own
in
Love
or
Praises
.
Object
.
What
say
you
then
by
the
wishes
of
Moses
and
Paul
?
Answ.
1.
The
saying
of
Moses
is
very
plain
,
Exod.
32.
32.
He
doth
not
desire
that
his
soul
might
be
made
a
ransom
for
Israel
,
but
that
if
God
would
not
pardon
them
,
but
destroy
them
and
cast
them
off
,
he
would
blot
out
Moses
name
from
his
Book
,
that
is
,
from
among
the
number
of
the
living
;
so
that
his
saying
is
no
other
than
such
as
Elias
or
Jonas
was
[
What
good
will
my
life
do
me
,
if
I
live
to
see
thy
people
cast
off
,
and
all
thy
wonders
for
them
buryed
?
therefore
either
let
them
live
in
thy
sight
or
kill
me
with
them
]
This
is
the
plain
meaning
of
Moses
request
.
And
for
Pauls
,
the
difficulty
is
somewhat
greater
:
1.
Some
think
that
Paul
meaneth
(
Rom.
9.
3.
)
that
he
once
wished
himself
to
be
no
Christan
in
the
days
of
his
ignorance
,
and
all
through
his
Zeal
for
the
Jewith
Nation
.
But
this
is
improbable
.
2.
Some
think
that
he
meaneth
only
,
I
could
wish
to
be
given
up
to
death
for
them
,
as
the
accursed
under
the
Law
.
3.
Some
think
he
meaneth
only
,
I
could
wish
my self
yet
unconverted
to
Christ
,
so
they
were
converted
.
4.
Some
think
,
the
meaning
is
,
[
I
could
wish
my self
cast
out
of
the
Church
,
and
given
up
to
Satan
for
any
bodily
suffering
.
]
5.
Some
say
it
is
only
to
have
his
salvation
deferred
.
6.
And
some
that
it
is
damnation
for
a
time
.
But
7.
The
plain
meaning
seemeth
to
be
this
;
[
so
great
is
my
Love
to
my
Countrymen
the
Jews
,
that
if
it
were
offered
to
my
choice
whether
they
or
I
without
them
should
enjoy
Christ
;
I
would
yield
to
be
cast
out
of
his
sight
for
ever
,
rather
than
they
should
]
where
mark
;
1.
That
it
is
not
a
wish
that
it
were
so
:
for
he
knew
that
this
was
no
means
to
promote
their
salvation
:
but
it
's
a
discovery
of
his
affection
that
would
with
or
choose
this
if
it
were
a
means
to
that
End
.
2.
And
it
is
not
the
sin
of
not
Loving
Christ
,
that
he
would
choose
,
but
only
the
misery
of
being
deprived
of
his
blessed
presence
.
3.
And
the
Reasons
of
this
his
choice
are
these
two
conjunct
;
1.
Because
the
souls
of
so
many
thousands
is
in
impartial
Reason
more
to
be
valed
than
the
soul
of
one
;
2.
And
principally
because
by
the
conversion
and
salvation
of
a
whole
Nation
God
may
be
more
honored
and
served
than
by
one
.
And
note
farther
,
1.
That
this
is
not
set
as
a
mark
for
every
Christian
to
try
the
truth
of
his
Love
by
:
2.
But
yet
no
doubt
but
it
is
a
duty
and
degree
of
Grace
that
every
one
should
aim
at
.
For
1.
We
see
among
Heathens
that
nature
it self
teacheth
them
that
a
man
should
lay
down
his
life
for
his
Country
;
because
a
Country
is
better
than
a
man
.
And
proportionably
,
Reason
tells
us
that
the
salvation
of
a
Country
being
a
greater
good
than
of
any
one
,
it
should
be
more
preferred
:
And
Self-love
goeth
against
plain
Reason
when
it
contradicteth
this
.
What
mans
Reason
doth
not
tell
him
that
it
were
better
he
should
die
,
than
the
world
should
be
destroyed
,
or
the
Sun
turned
into
darkness
;
yea
or
that
one
Church
or
Country
perish
?
And
so
of
salvation
.
2.
And
it
is
agreeable
to
the
nature
of
Love
to
desire
that
most
that
most
Pleaseth
him
whom
we
Love
:
and
therefore
to
desire
rather
that
God
may
have
multitudes
than
one
,
and
be
served
and
Praised
by
them
.
So
much
about
the
Matter
of
self-denial
.
III.
I
Have
finished
the
two
first
things
which
I
promised
you
under
the
use
of
Exhortation
,
viz.
the
trial
of
your
self-denial
,
and
the
particulars
in
which
it
consisteth
,
and
must
be
exercised
;
and
there
I
have
shewed
you
1.
In
what
respect
self
must
be
denied
,
2.
What
that
selfishness
is
that
must
be
denied
,
as
to
the
inward
Disposition
;
and
3.
What
is
that
objective
self-interest
that
must
be
denied
,
which
consisteth
in
so
many
Particulars
that
I
cannot
undertake
to
enumerate
all
:
but
I
have
mentioned
twenty
Particulars
under
the
general
head
of
Pleasure
,
and
ten
under
the
general
Head
of
Honour
,
and
have
referred
you
to
another
Treatise
for
that
which
consisteth
in
worldly
profits
.
And
now
I
come
to
the
third
part
of
my
work
,
which
is
to
shew
you
a
little
more
fully
the
Greatness
of
the
sin
of
selfishness
,
and
give
you
thence
such
moving
reasons
as
may
conduce
to
the
cure
of
it
:
which
are
these
that
follow
.
CHAP.
LXIII
.
Motives
:
1.
Selfishness
the
grand
Idolatry
of
the
world
.
1.
SElfishness
is
the
grand
Idolatry
of
the
world
,
and
self
the
worlds
Idol
,
as
I
have
told
you
before
.
It
usurpeth
the
Place
of
God
himself
in
mens
Judgements
,
wills
,
affections
and
endeavours
.
It
was
the
work
of
the
ten
Discoveries
in
the
Beginning
of
the
Book
to
demonstrate
this
:
and
therefore
I
shall
say
but
little
more
.
But
self-denial
destroyeth
the
worlds
great
Idol
,
and
giveth
God
his
own
again
.
The
selfish
lean
most
to
their
own
understandings
:
but
the
self-denying
trust
the
Wisdom
of
God
.
The
selfish
are
careful
principally
,
for
themselves
,
and
their
own
felicity
,
even
a
terrene
and
carnal
kind
of
felicity
:
But
the
self-denying
are
principally
careful
how
they
may
Please
and
Honour
God
,
and
promote
the
welfare
of
his
Church
,
and
in
this
way
attain
the
spiritual
everlasting
felicity
of
the
Saints
.
The
selfish
must
have
their
own
humors
pleased
,
and
their
own
wills
accomplished
,
and
their
own
desires
granted
:
But
the
self-denying
do
slay
their
own
carnal
wills
,
desires
,
and
conceits
,
and
lay
them
dead
at
the
feet
of
Christ
,
that
his
will
alone
may
be
exalted
.
The
selfish
would
have
all
men
love
them
,
admire
them
,
and
commend
them
.
But
the
self-denying
would
have
all
men
to
Love
,
Admire
,
and
Glorifie
the
Lord
,
above
himself
and
all
the
world
.
The
selfish
can
bear
with
Gods
enemies
,
but
not
with
their
Own
:
and
they
can
suffer
men
to
wrong
Cod
,
and
sin
against
him
,
more
patiently
than
they
can
suffer
them
to
wrong
themselves
.
But
it
is
contrary
with
the
self-denying
:
A
wrong
to
God
and
his
Church
seemeth
far
greater
to
them
than
a
wrong
against
themselves
.
In
a
word
,
the
selfish
intend
themselves
,
and
live
to
themselves
,
and
the
self-denying
intend
God
,
and
live
to
him
,
in
the
course
of
their
lives
.
And
therefore
when
the
selfish
are
troubled
about
many
things
,
the
self-denying
are
minding
the
One
thing
Necessary
:
And
when
the
selfish
are
seeking
to
know
what
is
good
or
evil
to
their
flesh
;
the
self-denying
are
seeking
to
Please
the
Lord
,
and
desire
to
know
nothing
but
him
in
Christ
crucified
;
and
they
could
part
with
all
the
knowledge
of
the
creatures
,
as
useful
to
themselves
,
if
they
could
but
know
more
of
God
in
Christ
.
The
selfish
would
be
in
his
own
hands
,
at
his
own
dispose
and
government
,
and
the
self-denying
would
be
in
the
hands
of
God
,
and
at
his
dispose
and
Government
.
And
doubtless
,
the
very
state
of
mans
Apostacy
did
lie
in
turning
from
Cod
to
self
,
and
to
the
creature
for
self
:
so
that
he
now
studyeth
,
and
useth
,
and
loveth
the
Creature
but
for
himself
:
And
so
he
would
have
himself
,
and
all
as
far
out
of
the
hands
of
God
in
his
own
,
as
possibly
he
can
.
I
gave
you
my
thoughts
in
the
beginning
,
that
this
was
the
meaning
of
mans
knowing
Good
and
Evil
by
the
Fall
:
And
since
I
wrote
that
,
I
meet
with
the
same
Exposition
in
Damascene
,
do
Orthodox
.
fid.
li.
11.
c.
11.
p.
(
mihi
)
113.
part
of
whose
words
I
shall
here
translate
[
In
the
midst
of
Paradise
,
God
planted
the
Tree
of
Life
,
and
the
Tree
of
Knowledge
:
And
the
Tree
of
Knowledge
was
for
the
tryal
,
and
proof
and
the
exercise
of
mans
obedience
and
disobedience
.
And
therefore
it
is
called
the
Tree
of
Knowledge
of
good
and
evil
:
Or
because
it
gave
man
a
power
to
Know
his
Own
nature
;
which
indeed
to
the
perfect
is
good
,
but
to
the
infirm
is
evil
;
and
to
them
that
are
yet
prone
to
concupiscence
,
as
strong
meats
to
the
weak
and
those
that
need
milk
.
For
the
Lord
that
created
us
,
would
not
have
us
careful
and
troubled
about
many
things
,
nor
to
become
Contrivers
and
Providers
for
our
own
lives
:
into
which
it
was
that
Adam
fell
.
For
when
he
had
eaten
,
he
knew
that
he
was
naked
,
and
made
hmself
an
apron
of
fig-leaves
to
cover
his
nakedness
.
But
before
both
Adam
and
Eve
were
naked
and
not
ashamed
.
And
God
would
have
had
us
insensible
of
(
or
not
to
suffer
by
)
such
things
:
For
this
is
but
an
insensibility
or
impassibility
.
But
we
had
One
work
only
to
do
without
vexation
and
care
,
which
is
the
work
of
Angels
,
unweariedly
and
continually
to
praise
our
Creator
,
and
to
delight
in
the
contemplation
of
him
,
and
to
cast
all
our
care
on
him
,
as
he
taught
us
by
the
Prophet
David
,
saying
,
Cast
thy
care
on
the
Lord
,
and
he
shall
nourish
thee
;
aud
the
Lord
taught
his
own
Disciples
in
the
Gospel
,
Take
no
care
what
you
shall
eat
,
nor
wherewith
you
shall
be
cloathed
;
and
again
,
Seek
first
the
Kingdom
of
God
and
his
Righteousness
,
and
these
things
shall
be
added
to
you
;
and
to
Martha
:
Martha
,
thou
art
careful
and
troubled
about
many
things
,
but
one
thing
is
needful
:
Mary
hath
chosen
best
part
which
shall
not
be
taken
from
her
;
]
that
is
,
to
sit
at
his
feet
,
and
hear
his
word
;
and
this
is
the
tree
of
Life
.
]
So
far
Damascene
,
who
you
see
driveth
at
the
same
sense
,
though
it
be
not
clearly
and
fully
exprest
by
him
.
And
as
man
by
his
Fall
,
desired
to
know
what
was
good
and
evil
for
himself
,
that
is
,
to
his
own
Nature
,
for
his
daily
provision
and
safety
,
that
he
might
be
able
to
choose
for
himself
,
and
not
trust
himself
wholly
on
the
Provision
of
God
;
so
accordingly
God
in
judgment
hath
given
him
over
to
himself
according
to
his
desire
,
of
which
more
anon
.
And
accordingly
our
Restauration
from
this
lapsed
state
,
consisteth
in
retiring
from
our selves
to
God
;
and
giving
up
to
him
again
those
minds
,
those
thoughts
,
those
wills
,
those
affections
that
have
been
,
all
this
while
detained
from
him
,
and
mis-imployed
by
self
;
Down
then
with
this
Idol
and
set
up
God
.
Did
you
make
your
selves
?
or
redeem
your selves
?
or
do
you
sustain
your selves
,
or
are
you
sufficient
for
your selves
?
Let
him
that
doth
all
this
for
you
be
acknowledged
to
have
the
only
Title
to
you
;
And
consider
what
an
odious
crime
it
i
;
for
such
worms
to
exalt
themselves
as
Gods
,
and
so
deny
the
Lord
to
be
their
God
.
CHAP.
LXIV
.
Enemy
to
all
Morality
:
Faith
:
Prayer
:
Obedience
.
2.
MOreover
,
this
Self
is
the
Enemy
as
of
God
himself
,
so
also
of
all
the
frame
of
Morality
:
Of
Every
Article
of
your
Belief
,
and
Every
Petition
in
the
Lords
Prayer
,
and
of
every
one
of
the
ten
Commandments
,
and
of
the
whole
Word
of
God
.
1.
For
your
Belief
,
it
advanceth
your
own
Reason
against
it
,
as
to
the
Truth
of
it
:
so
that
you
cannot
discern
these
things
of
God
,
because
they
are
spiritually
discerned
.
It
shutteth
up
your
understandings
against
the
Meaning
of
it
;
so
that
when
you
know
the
Grammatical
sense
of
the
words
,
you
know
not
ha●
the
meaning
yet
for
all
that
.
The
words
are
written
to
signifie
the
spiritual
apprehensions
and
affections
which
the
holy
inditers
had
of
the
matter
signified
by
them
:
And
till
you
come
by
the
help
of
those
words
to
have
the
same
impress
upon
your
souls
,
the
same
apprehensions
and
affections
which
the
inditers
had
,
and
intended
to
express
by
them
,
you
have
not
the
perfect
understanding
of
the
Scriptures
;
And
therefore
while
you
are
wholly
without
their
spiritual
Apprehensions
and
Affections
,
you
do
not
so
much
as
sincerely
or
truly
understand
them
;
however
you
may
be
able
to
speak
as
good
Grammarians
,
and
true
Expositors
in
the
explaining
of
them
to
others
.
And
also
selfishness
in
the
Will
doth
make
you
disrelish
the
Doctrine
which
you
should
believe
,
because
that
being
Practical
,
either
the
Doctrine
,
or
its
consequence
,
or
the
Practice
that
it
puts
you
on
,
is
against
your
carnal
self
and
interest
.
2.
And
for
Prayer
,
I
might
easily
shew
you
,
that
self
contradicteth
all
the
parts
of
it
.
You
should
first
Pray
that
the
Name
of
God
may
be
Hallowed
,
making
his
Glory
the
End
of
your
desires
:
But
self
must
be
its
Own
End
,
and
seek
the
Honour
of
its
Own
Name
,
and
less
regardeth
the
Hallowing
of
Gods
.
You
must
pray
that
the
Kingdom
of
God
may
come
:
But
this
Kingdom
treadeth
down
self
as
an
enemy
,
and
therefore
no
marvel
if
self
be
unwilling
of
it
.
Would
you
be
deposed
,
and
subjected
to
a
spiritual
government
,
and
do
nothing
nor
have
nothing
but
at
the
pleasure
of
Christ
?
The
Reign
of
self
is
contrary
to
his
reign
.
You
must
pray
that
the
Will
of
God
may
be
done
.
But
self
hath
a
Will
that
is
contrary
to
Gods
Will
;
and
every
carnal
man
would
be
a
Lawgiver
to
himself
,
and
unto
others
,
and
had
rather
have
his
Own
will
done
,
than
Gods
.
O●
else
whence
come
all
the
sins
of
your
lives
,
which
are
nothing
but
the
doing
of
your
own
wills
,
and
the
not
doing
the
Will
of
God!
You
must
pray
each
day
for
your
daily
bread
,
as
children
that
live
not
on
their
own
provision
,
but
on
their
Fathers
love
and
bounty
,
and
have
their
address
to
him
for
all
they
want
,
desiring
but
such
supplies
as
are
necessary
or
useful
to
them
for
his
service
.
But
self
desireth
more
than
daily
bread
,
&
desireth
not
so
much
to
strengthen
you
for
Gods
service
,
as
to
delight
and
gratifie
the
flesh
;
and
had
rather
have
its
stock
in
its
own
possession
,
than
daily
to
fetch
it
as
you
use
it
from
God
.
You
must
pray
daily
for
the
forgiveness
of
your
sins
,
as
people
that
are
grieved
for
them
,
and
weary
of
them
,
and
hate
them
,
and
are
sensible
of
the
want
and
worth
of
pardon
,
and
of
the
abundant
Grace
of
Christ
that
purchased
it
,
and
the
preciousness
of
the
Gospel-promises
that
conveigh
it
,
and
of
your
own
Unworthiness
by
reason
of
this
sin
.
But
self
is
not
easily
so
far
abased
as
to
be
heavy-laden
,
and
sick
of
sin
;
nor
is
it
easily
drawn
to
value
Grace
,
or
feel
how
much
you
are
unworthy
of
it
,
or
need
it
;
nor
easily
driven
to
renounce
all
sufficiency
and
conceits
of
a
Righteousness
of
your
own
,
and
wholly
to
go
out
of
your selves
to
Christ
for
life
:
Self
cannot
spare
sin
:
for
it
is
its
darling
and
play-fellow
,
its
food
,
its
recreation
and
its
life
.
You
must
daily
pray
to
be
saved
from
temptation
,
and
delivered
from
Evil
;
even
the
Evil
of
sin
,
as
well
as
of
punishment
.
But
self
doth
Love
the
sin
,
and
therefore
cannot
long
to
be
delivered
from
it
,
and
therefore
Loveth
the
temptation
that
leadeth
to
it
,
&
indeed
is
a
continual
tempter
to
it self
.
Would
the
Covetous
worldling
be
delivered
from
his
worldliness
?
Would
the
Ambitious
Proud
person
be
delivered
from
his
Pride
or
Honours
?
or
the
sensual
person
from
his
sensual
delights
?
No
,
they
do
not
Love
the
Preacher
or
people
that
are
against
them
in
these
ways
:
nor
the
holy
self-denial
that
is
contrary
to
them
;
nor
the
Scripture
that
condemneth
them
;
nor
indeed
the
Lord
himself
that
forbids
them
,
and
is
the
author
of
all
these
Laws
and
holy
ways
which
they
abhor
.
So
that
you
see
how
self
is
an
enemy
to
every
Petition
in
the
Lords
Prayer
.
3.
And
it
is
a
violation
of
all
the
ten
Commandments
.
The
first
and
second
it
is
most
directly
against
,
and
is
the
very
thing
forbidden
in
them
:
and
all
the
rest
it
is
against
consequentially
,
and
is
the
virtual
breach
of
them
,
as
disposing
and
drawing
the
soul
thereunto
.
The
two
Tables
have
two
Great
Commands
,
which
are
the
sum
of
the
whole
Law
,
and
all
the
other
Commandments
are
consequents
or
particulars
from
these
.
The
sum
of
the
first
Table
is
[
Thou
shalt
Love
the
Lord
thy
God
with
all
thy
heart
]
or
above
all
]
This
is
the
first
Commandment
]
Thou
shalt
have
none
other
Gods
before
me
]
which
is
put
first
as
being
the
Fundamental
Law
,
commanding
subjection
it self
to
the
soveraign
Power
of
God
,
which
necessarily
goes
before
all
actual
obedience
to
particular
precepts
.
But
self
is
directly
against
this
,
and
sets
up
man
as
a
God
to
himself
:
And
all
the
unsanctified
Love
themselves
better
than
God
,
and
therefore
cannot
Love
him
above
all
.
And
therefore
neither
second
,
third
or
fourth
command
can
be
sincerely
kept
by
such
:
For
when
self
is
set
up
,
and
God
denied
,
in
stead
of
the
right
worshipping
of
God
,
they
are
worshipping
themselves
,
or
suiting
God
worship
to
the
conceit
and
will
of
self
.
Instead
of
the
Reverent
use
of
his
name
,
they
are
setting
up
their
own
names
,
and
will
venture
on
the
grossest
abuse
of
Gods
name
,
rather
than
self
shall
suffer
or
be
crossed
.
And
instead
of
hallowing
the
Lords
day
,
they
devote
both
that
and
every
day
to
themselves
.
The
sum
of
the
second
Table
is
,
Thou
shalt
love
thy
neighbour
as
thy self
]
and
this
is
the
meaning
of
the
tenth
Commandment
,
which
forbiddeth
us
to
covet
any
thing
from
him
to
our selves
:
that
is
,
that
we
set
not
up
self
and
its
interest
against
our
neighbour
and
his
good
;
and
be
not
like
a
bruised
or
inflamed
part
of
the
body
,
that
draweth
the
blood
or
humors
to
it self
,
or
like
a
Wen
or
other
Tumor
,
that
is
sucking
from
the
body
for
its
own
nutrition
:
so
that
it
is
but
plainly
this
[
Be
not
selfish
,
or
drawing
,
or
desiring
any
thing
to
thy self
,
which
is
not
thy
due
,
but
belongeth
to
another
:
but
let
Love
run
by
even
proportions
,
between
thy
neighbour
and
thy self
,
in
order
to
God
and
the
publick
good
.
]
And
this
Commandment
brings
up
the
rear
,
that
it
may
summarily
comprehend
and
gather
up
all
other
particulars
that
be
not
instanced
in
,
in
the
foregoing
Commandments
.
Now
selfishness
being
the
very
sin
that
is
here
forbidden
,
I
need
to
say
no
more
to
tell
you
that
self
is
the
breaker
of
this
Law
.
Next
to
this
summary
concluding
Precept
,
the
greatest
in
the
second
Table
(
if
not
one
of
the
first
)
is
the
fifth
Commandment
;
which
requireth
the
preservation
of
Relations
and
Societies
,
and
the
duties
of
those
Relations
,
especially
of
inferiors
to
superiors
,
for
the
Honour
of
God
and
the
Common
good
.
And
this
is
set
before
the
rest
,
because
the
publick
good
is
preferred
to
the
personal
good
of
any
;
and
Magistrates
and
Superiors
being
Gods
Officers
,
and
for
the
Publick
good
,
are
to
be
prefered
before
the
subjects
.
But
what
an
enemy
selfishness
is
to
this
Commandment
,
I
intend
anon
to
shew
you
distinctly
,
and
therefore
now
pass
it
by
.
And
for
the
following
Commandments
,
who
ever
murdered
another
but
out
of
some
inordinate
respect
to
himself
,
either
to
remove
that
other
〈…〉
of
his
selfish
Ends
,
or
to
be
revenged
on
●…riving
self
of
profit
,
or
honour
,
or
som●…
it
would
have
had
,
or
in
some
way
or
other
●…in
your
Own
Ends
by
anothers
blood
?
And
what
is
it
but
the
satisfaction
of
your
Own
●●●thy
lusts
,
that
causeth
Adultery
and
all
uncleanness
?
And
what
is
it
but
the
furnishing
and
providing
for
self
that
provoketh
any
man
to
Rob
another
?
And
what
is
it
but
some
selfish
End
that
causeth
any
man
to
pervert
Justice
,
or
slander
,
or
bear
false
witness
against
his
neighbour
?
so
that
nothing
is
more
plain
than
that
selfishness
is
all
sin
and
villany
against
God
and
man
,
comprized
in
one
word
.
And
therefore
you
need
not
ask
me
,
which
Commandment
it
is
that
doth
forbid
it
:
For
it
is
forbidden
in
every
one
of
the
ten
Commandments
.
The
first
condemneth
self
as
it
is
the
Idol
set
up
,
and
Loved
,
trusted
,
and
served
before
God
:
the
second
condemneth
it
as
the
Enemy
of
his
worship
;
and
the
third
condemneth
it
as
the
Prophaner
of
his
Name
;
and
the
fourth
,
as
the
Prophaner
of
his
Hallowed
time
:
The
second
Table
in
the
tenth
Commandment
condemneth
self
as
it
is
the
Tumor
and
gulf
that
is
contrary
to
the
Love
of
our
neighbour
,
and
would
draw
all
to
it self
.
The
fifth
Commandment
condemneth
it
as
the
Enemy
of
Authority
and
Society
:
the
sixth
as
the
Enemy
to
our
Neighbours
life
;
the
seventh
,
eighth
,
and
ninth
condemn
it
as
the
enemy
to
our
neighbours
chastity
,
Estates
,
and
Cause
,
or
Name
.
So
that
if
you
see
any
mischief
done
in
Persons
,
Families
,
Towns
,
Countrys
,
Courts
,
Armies
,
or
any
where
in
the
world
,
you
need
not
send
out
Hue
and
Cry
to
find
out
and
apprehend
the
actor
:
It
is
selfishness
that
is
the
Author
of
all
.
If
the
poor
be
oppressed
by
the
rich
,
and
their
lives
made
almost
like
the
life
of
a
labouring
Ox
or
Horse
,
till
the
Cry
of
the
oppressed
reach
to
heaven
,
who
is
it
that
doth
all
this
but
self
?
The
Landlords
and
rich
men
must
Rule
and
be
served
by
them
.
I
warrant
you
they
would
not
do
thus
by
themselves
.
If
the
poor
be
discontented
and
murmur
at
their
condition
,
and
steal
from
others
,
who
is
it
that
is
the
cause
of
this
but
self
?
If
another
were
in
poverty
,
they
would
not
murmur
nor
steal
for
him
.
It
is
selfishness
that
blemisheth
Judges
,
and
Justices
and
Officers
with
the
stains
of
partiality
,
avarice
,
and
injustice
:
It
is
this
that
disturbeth
the
peace
of
Nations
;
that
will
not
let
Princes
Rule
for
God
,
and
consequently
overthrows
their
Thrones
:
that
will
not
let
subjects
Obey
them
in
the
Lord
,
but
le
ts
in
wars
and
miseries
upon
them
:
that
sets
the
Nations
together
by
the
ears
,
and
so
continueth
them
:
yea
it
is
self
that
will
not
let
neighbours
live
together
in
Peace
:
that
provoketh
people
to
disobey
their
Teachers
,
and
Teachers
to
be
man-pleasers
,
and
neglect
the
people
;
that
will
not
let
Masters
and
Servants
,
Parents
and
Children
,
Husband
and
Wife
,
live
peaceably
and
lovingly
one
with
other
;
It
is
the
common
make-bate
and
troubler
of
the
world
.
Nay
it
is
self
that
causeth
most
of
the
new
Opinions
and
practises
in
Religion
:
that
sets
up
Popery
,
and
most
other
Sects
;
and
causeth
the
Pastors
to
contend
for
superiority
to
the
troubling
of
the
Church
after
all
the
plain
prohibitions
of
Christ
.
In
a
word
,
selfishness
is
the
grand
enemy
of
God
and
man
;
the
Disease
of
Depraved
lapsed
nature
:
the
very
heart
of
Original
sin
,
and
the
old
man
;
the
root
of
all
the
Iniquity
in
the
world
:
the
breach
of
every
Commandment
of
the
Law
;
the
enemy
of
every
Article
of
Faith
,
and
every
Petition
in
the
Lords
Prayer
;
and
by
that
time
we
have
added
the
rest
of
its
deformity
,
you
will
see
whether
it
be
not
the
very
Image
of
the
Devil
,
as
the
Love
of
God
and
our
neighbour
which
is
its
contrary
,
is
the
image
of
God
.
But
now
on
the
contrary
side
Self-denial
complyeth
with
all
Divine
Revelations
,
and
disposeth
the
soul
to
all
holy
Requests
,
and
to
the
observation
of
every
Command
of
God
.
It
humbly
stoopeth
to
the
mysteries
of
Faith
,
which
others
proudly
quarrel
with
in
the
dark
.
It
makes
a
man
say
,
O
what
am
I
that
I
should
set
my
wit
against
the
Lord
,
and
make
my
Reason
the
Touch-stone
of
his
truth
,
and
think
to
Comprehend
his
judgements
that
are
incomprehensible
!
It
causeth
a
man
to
sit
as
a
little
child
,
at
the
feet
of
Christ
to
learn
his
will
,
and
say
,
Speak
Lord
,
for
thy
servant
heareth
.
It
silenceth
the
carpings
of
an
unsatisfied
understanding
,
and
limiteth
the
enquiries
of
a
busie
,
prying
,
presumptuous
wit
;
and
subdueth
the
contradictions
of
flesh
and
blood
:
It
casteth
off
that
Pride
and
self-conceitedness
that
hindreth
others
from
believing
.
In
Prayer
it
bringeth
an
emptied
soul
,
that
is
not
stopped
up
against
the
grace
and
blessings
of
God
;
It
layeth
us
low
in
a
receiving
posture
:
It
emptieth
us
of
our selves
,
that
we
may
be
filled
with
God
:
It
hath
nothing
to
say
against
any
one
of
those
Requests
which
Christ
hath
put
into
our
mouths
,
but
subscribeth
to
them
all
.
It
is
the
highest
ambition
,
the
greatest
desire
of
a
self-denying
soul
,
that
Gods
Name
may
be
hallowed
and
honoured
,
whatever
become
of
his
own
Name
or
honour
;
and
that
the
Kingdom
of
God
may
flourish
,
in
which
he
desireth
to
be
a
subject
;
and
that
the
will
of
God
may
be
done
,
and
the
will
of
himself
and
all
the
world
conformed
and
subjected
to
it
:
And
so
of
the
rest
of
the
Petitions
.
Self-denial
is
half
the
life
of
Prayer
.
And
it
is
a
dutiful
observer
of
all
the
Commandments
.
It
giveth
up
our
Love
to
God
as
his
Own
,
and
consequently
worshippeth
him
in
Love
,
and
Reverenceth
his
name
,
and
observeth
his
time
,
and
indeed
is
wholly
devoted
to
him
.
And
it
giveth
our
neighbour
that
part
of
our
Love
which
belongeth
to
him
;
and
therefore
will
not
dishonour
superiors
,
or
encroach
upon
the
possessions
of
others
,
or
injure
them
for
his
own
ends
.
And
indeed
what
should
draw
a
self-denying
man
to
sin
,
(
were
he
but
perfect
in
self-denial
?
)
when
the
poise
is
taken
off
,
the
wheels
all
stand
still
:
Self-denial
doth
frustrate
Temptations
,
and
leave
them
little
to
work
upon
.
What
should
move
a
self-denying
man
to
be
Proud
,
or
covetous
,
or
injurious
to
others
?
no
man
doth
evil
,
but
it
seemeth
good
,
and
for
some
good
that
he
imagineth
it
will
do
him
:
And
this
seeming
good
is
to
carnal
self
:
And
therefore
a
self-denying
man
hath
taken
off
the
byass
of
sin
,
and
turned
out
the
deceiver
,
and
when
Satan
comes
he
hath
little
in
him
to
make
advantage
of
.
O
how
easily
may
you
take
sin
out
of
the
hands
of
the
self-denying
,
and
make
them
cast
it
away
with
lamentation
,
when
other
men
will
hold
it
as
fast
as
their
lives
!
O
try
this
speedy
way
of
Mortification
.
Would
you
but
destroy
this
Original
breeding
sin
,
you
would
destroy
all
.
All
the
sins
of
your
lives
are
the
fruits
of
your
selfishness
;
kill
them
at
the
heart
and
root
,
if
you
would
go
the
nearest
way
to
work
.
What
abundance
of
sin
doth
self-denial
kill
at
once
?
Indeed
it
is
the
sum
of
mortification
.
And
therefore
be
sure
that
you
deny
your selves
.
CHAP.
LXV
.
Contrary
to
the
State
of
Holiness
and
Happiness
.
3.
MOreover
,
Selfishness
is
contrary
to
the
State
of
Holiness
and
Happiness
:
contrary
to
every
grace
,
and
contrary
to
the
life
of
Glory
.
For
it
is
the
use
of
all
grace
to
recover
the
soul
from
selfishness
to
God
:
that
God
may
be
Loved
,
and
Self-love
may
be
overcome
:
that
God
may
be
trusted
,
and
pleased
,
and
his
service
may
be
our
care
and
business
,
when
before
our
care
was
to
Please
our selves
.
And
the
very
felicity
of
the
soul
consisteth
in
a
closing
and
communion
with
God
.
The
soul
that
will
be
happy
,
must
be
conscious
of
self-insufficiency
,
and
must
go
out
of
it self
,
and
seek
after
life
in
God
;
It
must
forsake
it self
,
and
apply
it self
to
him
.
Men
lose
their
labour
till
they
deny
themselves
,
by
going
to
a
broken
empty
cistern
,
and
forsaking
the
fountain
of
living
waters
.
The
nearer
men
are
to
God
,
and
the
more
fully
they
are
conformed
to
him
,
and
close
with
him
,
and
know
him
,
and
love
him
,
the
happyer
they
are
.
Glory
it self
is
but
the
nearest
and
fullest
intuition
and
fruition
of
God
:
And
he
that
hath
most
of
him
here
in
his
soul
,
and
in
the
creatures
,
providences
,
and
ordinances
,
is
the
happiest
man
on
Earth
,
and
likest
to
the
glorified
.
And
there
is
no
approach
to
God
but
by
departing
from
carnal
self
.
I
know
self-seeking
men
do
think
of
finding
more
peace
and
comfort
in
that
way
:
but
they
are
alway
deceived
of
their
hopes
:
It
is
self-denial
that
is
the
way
to
peace
and
comfort
.
While
we
rest
on
our
selves
,
or
are
taken
up
with
anxious
caring
for
our selves
,
we
are
but
tost
up
and
down
as
on
a
tempestuous
sea
,
and
are
seeking
Rest
but
never
find
it
:
but
when
we
retire
from
our selves
to
God
,
we
are
presently
at
the
harbour
,
and
find
that
Peace
which
before
we
sought
in
vain
.
I
confess
,
in
the
too-little
experience
that
I
have
my self
of
the
way
of
peace
and
quiet
to
the
soul
,
I
must
needs
say
,
there
is
none
to
this
:
There
is
none
but
this
.
Never
can
I
step
out
,
but
self
meets
with
somewhat
that
is
vexatious
and
displeasing
to
it
:
This
business
goes
cross
,
and
that
business
is
troublesome
:
this
person
is
troublesome
,
and
that
person
is
abusive
and
injurious
:
One
is
false
and
treacherous
,
or
slanderous
;
and
another
is
imprudent
,
and
weak
,
and
burdensome
:
what
between
the
baits
of
prosperity
,
and
the
troubles
of
affliction
,
the
perverseness
of
adversaries
,
and
the
weakness
of
friends
,
and
the
changes
that
all
States
and
persons
are
liable
to
;
the
multitudes
that
would
be
pleased
,
and
the
labour
and
the
cost
that
it
will
stand
us
in
to
please
them
,
and
the
multitudes
that
will
be
displeased
when
we
have
done
our
best
;
and
the
murmurings
,
reproaches
,
and
false
accusations
that
we
shall
be
sure
of
from
the
displeased
;
and
which
is
worst
of
all
,
the
burdensome
weaknesses
and
corruptions
of
our
own
souls
,
and
the
sins
of
our
lives
,
and
the
daily
vexation
that
our
dark
and
shattered
condition
doth
occasion
to
our selves
;
I
say
,
between
all
these
disquieting
perplexities
,
enough
to
rack
and
tear
in
pieces
the
heart
of
man
,
I
have
no
way
but
to
shut
up
the
eyes
of
sense
,
and
forget
all
self-interest
,
and
withdraw
from
the
creature
,
as
if
there
were
no
self
or
creature
for
it
in
the
world
,
and
to
retire
into
God
and
satisfie
my
soul
with
his
Goodness
and
All-sufficiency
,
and
faithfulness
,
and
immutability
.
And
in
him
is
nothing
to
disquiet
or
discontent
,
unless
you
will
call
his
enmity
to
our
own
diseases
and
unhappiness
a
discontenting
thing
.
And
this
is
not
my
own
experience
alone
,
but
all
that
know
what
Christian
Peace
and
Comfort
is
,
do
know
that
they
lose
it
,
and
are
torn
in
pieces
while
they
are
caring
and
contriving
for
themselves
;
and
that
Retiring
into
God
,
and
casting
all
their
care
on
him
,
and
satisfying
themselves
with
him
alone
,
though
all
the
creatures
should
turn
against
them
,
is
the
way
to
their
content
and
quietness
of
mind
.
The
Example
of
David
is
exceeding
observable
,
1
Sam.
30.
6.
When
besides
the
distressed
estate
that
he
was
before
in
,
the
City
where
he
left
his
family
and
the
families
of
his
followers
,
was
taken
and
burnt
down
,
and
their
wives
and
children
carried
away
,
&
all
gone
,
so
that
David
and
the
people
that
were
with
him
,
lift
up
their
voice
and
wept
,
untill
they
had
no
more
power
to
weep
;
and
to
make
up
his
calamity
,
the
Souldiers
that
were
with
him
talkt
of
stoning
him
because
of
the
loss
of
their
wives
and
children
;
in
this
desolate
condition
,
saith
the
Text
[
but
David
encouraged
(
or
comforted
)
himself
in
the
Lord
his
God
]
And
it
is
good
for
us
sometime
to
have
nothing
in
this
world
left
us
that
will
afford
us
comfort
,
that
we
may
be
driven
to
God
for
it
:
Till
the
house
be
as
on
fire
over
our
heads
,
and
we
are
as
it
were
fired
out
of
every
room
of
it
,
we
will
hardly
be
gone
,
and
betake
our selves
to
God
our
only
Rest
.
Try
it
Christians
when
you
will
,
and
you
shall
find
it
true
,
that
selfish
contents
do
but
tice
you
to
straggle
away
from
your
true
comfort
;
and
when
you
have
done
all
,
it
is
in
returning
unto
God
that
you
must
find
the
comfort
which
you
lost
by
seeking
it
abroad
.
It
is
only
in
the
God
of
Peace
,
that
your
souls
will
find
peace
,
and
therefore
away
from
self
and
creatures
,
and
retire
into
God
.
CHAP.
LXVI
.
Self-seeking
is
self-losing
:
self-denying
our
safety
.
4.
MOreover
,
consider
that
self-seeking
is
self-destroying
,
and
self-denial
is
the
only
way
to
our
safety
.
We
were
well
when
we
were
in
the
hands
of
God
,
and
had
no
need
to
care
for
our selves
.
But
we
were
lost
as
soon
as
we
left
him
and
turned
to
our selves
.
If
God
care
for
you
,
infinite
Wisdom
cares
for
you
;
whom
no
enemy
is
able
to
over-wit
or
circumvent
;
who
can
foresee
all
your
dangers
,
and
is
acquainted
with
all
the
ways
of
your
enemies
,
and
with
all
that
is
necessary
to
your
preservation
.
But
if
you
be
at
your
own
care
,
you
are
at
the
care
of
fools
,
and
short-witted
people
,
that
are
not
acquainted
with
the
depths
of
Satan
,
the
subtilties
of
men
,
nor
the
way
of
your
escape
,
but
may
easily
be
over-reached
to
your
undoing
.
If
you
are
in
your
own
hands
,
you
are
in
the
hands
of
bad
men
,
that
though
they
have
self-love
,
yet
are
so
blinded
by
impiety
that
they
will
live
like
self
haters
;
And
this
experience
fully
manifesteth
,
in
that
all
sinners
are
self-destroyers
:
No
enemy
could
do
so
much
against
us
as
the
best
of
us
doth
against
himself
:
Did
a
man
hate
himself
as
bad
as
the
Devil
hateth
him
,
he
could
shew
it
by
no
worse
a
way
than
sin
;
nor
do
himself
a
greater
mischief
than
by
neglecting
God
,
and
the
life
to
come
,
and
undoing
his
own
soul
,
as
the
ungodly
do
.
Should
you
sit
down
of
purpose
to
study
how
to
do
all
the
hurt
to
your selves
that
you
can
,
and
to
play
the
part
of
your
deadliest
enemies
,
I
know
not
what
you
could
do
more
than
is
ordinary
with
ungodly
men
to
do
,
except
to
go
a
little
further
in
the
same
way
.
Nothing
but
sin
could
alienate
you
from
God
,
or
make
you
liable
to
his
heavy
wrath
:
and
this
no
man
else
could
make
you
guilty
of
,
if
you
did
not
voluntarily
choose
to
be
evil
.
If
you
could
ask
any
man
that
is
this
day
in
Hell
,
or
that
will
ever
be
there
,
what
brought
him
thither
,
and
who
it
was
long
of
that
he
came
to
such
a
miserable
end
,
he
must
needs
tell
you
it
was
himself
.
If
you
come
to
any
in
earthly
misery
,
and
ask
them
,
who
brought
this
upon
them
?
If
they
speak
truly
they
must
say
,
it
was
themselves
.
And
this
will
be
a
great
aggravation
of
their
misery
,
and
the
fewel
that
will
feed
the
unquenchable
fire
,
to
think
that
all
this
was
their
own
doing
,
and
that
they
had
not
been
deprived
of
the
heavenly
Glory
but
for
their
own
refusal
or
neglect
.
It
will
fill
the
soul
with
an
everlasting
indignation
against
it self
to
consider
that
it
hath
cast
it self
wilfully
into
such
misery
!
that
,
when
Satan
could
not
,
and
men
could
not
,
and
God
would
not
,
if
he
had
not
done
it
himself
,
he
should
be
so
witless
and
graceless
as
to
be
the
chooser
of
sin
,
the
refuser
of
holiness
,
and
his
own
undoer
.
So
that
the
experience
of
all
the
world
telleth
you
,
how
unsafe
man
is
in
his
own
hands
:
the
experience
of
those
in
Hell
may
tell
us
,
whither
it
is
that
self
would
lead
us
,
if
we
follow
its
conduct
.
Whither
did
self
lead
Adam
when
he
hearkened
to
it
,
but
to
sin
and
death
?
what
work
hath
it
made
over
all
the
earth
?
Do
we
not
see
a
whole
world
of
people
,
not
one
excepted
,
wounded
,
and
slain
,
and
brought
into
so
low
and
sad
a
state
,
and
all
this
by
themselves
!
and
yet
shall
we
go
on
in
selfishness
still
?
Of
all
the
enemies
you
have
in
the
world
,
pray
God
to
save
you
from
your selves
;
scape
your selves
and
you
scape
all
.
You
will
never
miscarry
by
any
other
hands
.
The
Devil
and
wicked
men
will
do
their
worst
;
but
without
you
they
can
do
nothing
.
Never
will
you
come
to
Hell
if
you
run
not
your selves
thither
:
Never
will
you
be
shut
out
of
Heaven
if
you
run
not
from
it
by
your
own
neglect
,
and
prefer
not
the
prosperity
of
the
world
before
it
.
And
therefore
you
see
that
we
are
nowhere
more
unsafe
than
in
our
own
hands
.
Gods
Will
is
good
,
and
would
make
a
good
choice
for
us
:
but
our
wills
are
bad
,
and
will
make
a
bad
choice
for
themselves
.
God
is
unchangeable
,
and
the
same
for
ever
;
but
we
are
giddy
and
uncertain
,
and
if
we
are
in
a
good
mind
to
day
,
are
in
danger
of
being
in
a
bad
to
morrow
.
God
is
able
to
secure
us
against
all
the
subtilty
,
and
rage
,
and
power
of
Earth
or
Hell
:
but
we
are
silly
impotent
worms
,
and
unable
to
defend
our selves
,
or
to
accomplish
our
own
desires
.
So
that
our
safety
consisteth
in
forsaking
our selves
and
cleaving
to
the
Lord
.
The
more
of
your
happiness
lieth
on
your
own
hands
,
the
greater
is
your
danger
:
and
the
more
of
it
is
on
the
hands
of
God
,
the
greater
is
your
safety
.
Fly
therefore
from
your selves
to
God
,
as
you
would
fly
out
of
a
torn
or
sinking
Vessel
into
the
strongest
ship
;
or
as
you
would
haste
away
from
a
tottering
House
that
is
ready
to
fall
upon
your
heads
:
so
haste
away
from
self
to
God
.
Study
his
Love
,
and
fall
in
Love
with
him
;
and
that
will
be
more
gainful
to
you
,
than
studying
and
carnally
Loving
your selves
.
Forget
your selves
,
and
remember
him
;
and
he
will
remember
you
to
your
greater
advantage
than
if
you
had
remembred
your selves
.
When
any
interest
of
your
Own
,
riseth
up
against
the
Interest
or
will
of
God
,
care
not
then
for
your selves
or
for
your
own
;
set
as
light
by
it
as
if
it
were
nothing
worth
;
and
say
as
the
three
witnesses
of
God
in
Dan.
3.
16
,
17.
when
they
were
ready
to
be
cast
into
a
flaming
furnace
[
We
are
not
careful
to
answer
thee
in
this
matter
:
If
it
be
so
,
the
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
furnace
,
and
he
will
deliver
us
out
of
thy
hand
O
King
:
But
if
not
,
be
it
known
unto
thee
O
King
,
that
we
will
not
serve
thy
gods
or
worship
the
golden
Image
which
thou
hast
set
up
]
Care
you
for
your
Duty
,
and
God
will
care
for
your
safety
better
than
you
can
do
:
you
are
safer
under
Gods
care
in
the
midst
of
a
flaming
fire
,
than
under
your
own
care
in
the
greatest
prosperity
,
or
honour
in
the
world
.
While
Abraham
and
Isaac
depended
upon
God
,
they
were
safe
,
though
in
the
midst
of
dangers
:
but
when
they
fell
upon
carnal
shifting
for
themselves
,
to
say
their
Wives
were
their
Sisters
,
they
brought
themselves
but
into
a
snare
and
double
danger
;
when
you
have
cared
,
and
contrived
,
and
shifted
for
your selves
as
long
as
you
can
,
it
's
God
that
must
do
the
deed
,
and
defend
and
deliver
you
,
and
provide
for
you
when
all
is
done
.
Is
it
wise
,
or
safe
,
or
profitable
for
your
child
to
be
casting
for
provision
of
meat
,
and
drink
,
and
clothes
for
it self
?
Cannot
you
do
it
better
?
and
is
it
not
your
work
?
and
had
you
not
rather
your
child
would
trust
you
with
it
,
and
meddle
with
his
own
business
,
and
be
careful
to
please
you
,
and
then
to
depend
on
your
care
and
love
?
What
good
will
it
do
a
simple
patient
,
to
know
the
ingredients
of
every
medicine
compounded
for
him
,
and
given
by
his
Physician
?
or
to
desire
to
be
acquainted
with
his
Physick
himself
that
so
he
may
be
tampering
with
his
own
body
,
and
have
the
doing
of
the
business
himself
,
till
by
his
unskilfulness
he
hath
undone
himself
,
when
he
had
a
wise
and
faithful
Physician
that
he
might
have
trusted
to
!
O
that
men
knew
how
ready
a
way
it
is
to
their
undoing
,
when
they
must
be
satisfied
of
all
the
Reasons
of
the
ways
of
God!
and
when
they
must
have
their
own
wills
and
ways
,
and
must
see
a
ground
of
safety
in
the
creature
!
and
must
take
that
course
that
self
tells
them
is
the
best
!
when
they
are
resolved
to
look
to
their
estates
,
and
honours
,
and
lives
,
and
dare
not
cast
them
on
the
wisdom
,
and
care
and
will
of
God!
O
that
men
knew
how
sure
and
near
a
way
it
is
to
their
felicity
,
to
be
contented
to
be
Nothing
that
God
may
be
all
;
and
then
they
would
be
More
in
God
than
they
could
have
been
in
themselves
:
and
to
be
contented
to
Die
,
that
they
may
Live
in
God
;
and
to
lose
their
lives
that
they
may
find
them
in
him
.
Let
go
your
Reputation
with
men
,
and
you
will
find
it
made
up
a
thousand-fold
in
the
approbation
of
God
.
Let
men
condemn
you
,
so
that
God
may
but
Justifie
you
!
Let
Riches
go
,
and
see
whether
you
will
not
find
more
in
God
,
than
you
could
possibly
lose
for
him
.
Can
any
man
be
a
loser
by
God
?
or
can
he
make
an
ill
bargain
that
makes
sure
of
Heaven
?
Do
you
think
there
is
any
want
of
Riches
or
Honour
there
?
O
Sirs
,
win
God
and
win
all
:
win
Heaven
and
never
fear
being
losers
.
It
seems
a
great
loss
to
flesh
and
blood
to
lay
down
your
estates
,
and
honour
,
and
life
,
for
Christ
and
the
hopes
of
a
life
to
come
:
But
it
is
because
the
flesh
is
blind
,
and
cannot
see
so
far
off
as
everlasting
is
.
The
loss
is
not
so
great
as
to
exchange
your
brass
,
your
dirt
,
for
gold
and
jewels
:
or
to
exchange
your
sickness
for
health
.
It
is
the
most
profitable
Usury
to
make
God
your
debtor
,
by
putting
all
your
stock
into
his
hand
,
and
venturing
it
all
on
his
service
upon
the
confidence
of
his
promise
.
But
if
you
will
go
about
to
shift
for
your selves
,
you
will
lose
your selves
:
and
if
you
will
save
your selves
,
you
will
undo
your selves
;
and
if
you
will
keep
your
Riches
or
Honours
,
you
do
but
cast
them
away
:
For
all
is
lost
that
is
saved
from
God
:
and
that
is
best
saved
that
is
lost
for
God
.
CHAP.
LXVII
.
Selfishness
the
powerful
Enemy
of
all
Ordinances
.
5.
MOreover
it
is
self
that
is
the
most
powerful
resister
of
all
the
Ordinances
of
God
;
and
it
is
self-denial
that
boweth
the
soul
to
that
holy
complyance
with
them
,
which
wonderfully
furthereth
their
success
.
Were
it
not
for
this
one
prevailing
eneny
,
what
work
would
the
Gospel
make
in
the
world
!
O
with
what
confidence
should
we
come
into
the
Pulpit
,
and
speak
the
word
of
God
to
our
hearers
,
had
we
any
to
deal
with
but
this
Carnal
self
!
God
can
overcome
it
by
his
victorious
grace
;
but
it
's
so
blind
,
so
wilful
,
so
near
men
,
and
so
constant
with
them
,
that
it
will
overcome
us
,
and
all
that
we
can
say
or
do
,
till
God
set
in
.
When
I
come
to
convince
a
sinner
of
his
guilt
,
and
shew
him
the
hainous
nature
of
his
sin
,
because
it
is
his
Own
,
he
will
be
convinced
of
it
:
when
I
tell
them
of
their
misery
,
they
will
not
be
convinced
of
it
,
because
it
is
their
own
.
Were
I
to
speak
all
this
to
another
,
and
tell
another
of
his
sin
and
misery
,
I
might
have
these
mens
consent
,
so
it
reflected
not
upon
themselves
.
Were
I
to
wring
the
unlawful
gains
out
of
the
hands
of
another
,
I
might
have
their
consent
:
or
were
I
to
perswade
another
from
his
Pride
,
or
lust
,
or
passion
,
they
would
give
me
free
leave
,
because
it
is
not
self
that
is
concerned
in
it
,
nor
self-denial
that
is
necessary
to
it
in
them
.
But
when
we
come
to
themselves
,
there
is
no
dealing
with
them
,
till
God
by
Grace
or
Judgement
deal
with
them
.
They
cannot
endure
to
know
the
worst
by
themselves
:
much
less
to
come
out
of
it
.
If
we
tell
them
of
their
sin
and
danger
,
they
say
,
we
speak
against
them
!
And
therefore
they
say
,
It
is
out
of
malice
,
or
humour
,
or
pride
.
And
as
well
might
all
diseased
persons
say
so
of
their
Physicians
,
that
when
they
tell
them
of
their
disease
and
danger
,
they
speak
against
them
,
and
speak
out
of
malice
or
ill
will
.
It
is
natural
for
men
to
think
well
of
all
that
they
love
,
and
of
all
that
they
do
:
and
whom
do
they
love
better
than
themselves
?
Pride
will
not
let
men
think
so
meanly
and
hardly
of
themselves
as
the
Scripture
speaks
of
them
,
and
Ministers
must
plainly
tell
them
.
The
Prophet
wept
that
foresaw
the
cruelty
of
Hazael
;
but
he
had
so
good
a
conceit
of
himself
that
he
would
not
believe
he
should
be
so
cruel
,
2
Kings
8.
13.
Is
thy
servant
a
dog
that
he
should
do
this
?
]
The
false
Prophet
Zedekiah
could
not
forbear
,
but
struck
Micaiah
,
when
he
made
it
known
that
he
was
a
lying
Prophet
,
1
Kings
22.
24.
And
Ahab
hated
him
,
because
he
prophesied
not
good
of
him
but
evil
.
It
was
all
the
Proud
men
that
rose
up
against
Jeremiah
,
and
contradicted
his
prophecie
,
and
rejected
his
word
,
Jer.
43.
2.
The
word
of
God
is
quick
and
powerful
,
and
a
discerner
of
the
thoughts
and
intents
of
the
heart
;
and
it
is
the
plain
word
of
that
God
,
that
feareth
not
the
faces
of
the
Proudest
sinners
on
earth
,
and
will
not
flatter
,
nor
daub
with
any
of
them
all
,
but
will
tell
them
to
their
faces
what
they
are
,
and
what
will
become
of
them
if
they
do
not
turn
,
and
what
they
must
trust
to
:
This
is
the
word
that
God
hath
put
into
our
mouths
,
and
commanded
us
to
preach
to
them
:
not
the
flattering
words
of
an
inferior
,
nor
the
tender
language
of
a
man-pleaser
,
but
the
commanding
words
of
the
God
of
heaven
,
and
the
peremptory
threatnings
of
everlasting
fire
,
against
all
unconverted
,
unsanctified
men
,
denounced
from
him
that
feareth
none
of
them
all
,
but
will
make
them
all
stoop
at
last
to
him
,
and
fear
,
and
tremble
before
his
Majesty
.
And
is
it
any
wonder
if
Proud
and
selfish
sinners
are
displeased
with
such
a
word
as
this
?
They
stand
all
the
while
they
are
hearing
a
plain
and
powerful
Preacher
,
as
prisoners
arraigned
at
the
bar
;
and
sometime
are
ready
to
tremble
as
Felix
did
,
when
he
heard
Paul
dilating
of
righteousness
,
and
temperance
and
the
judgement
to
come
,
Acts
24.
25.
And
can
self
endure
to
be
thus
used
and
arraigned
for
its
life
?
especially
when
they
think
it
is
but
by
a
man
?
For
they
have
not
the
understanding
to
know
that
it
is
Christ
that
owneth
all
that
his
Messengers
speak
by
his
Commission
.
Hence
it
is
that
men
hate
those
Ministers
that
they
feel
thus
to
judge
them
in
their
Doctrine
,
and
take
them
for
their
enemies
for
telling
them
the
truth
,
Gal.
4.
16.
and
think
they
are
but
the
troublers
of
the
Countrey
,
as
Ahab
called
Elijah
the
troubler
of
Israel
,
which
he
had
troubled
himself
,
1
Kings
18.
17.
and
meet
them
as
he
did
the
same
Prophet
,
1
Kings
21.
20.
Hast
thou
found
me
O
mine
Enemy
?
They
meet
not
a
Minister
as
the
Messenger
of
God
that
calls
them
to
repentance
,
but
as
an
enemy
in
the
field
,
to
strive
against
him
,
and
raise
up
all
the
reasonings
and
passions
of
their
souls
against
him
,
because
he
condemneth
their
unregenerate
state
,
tells
them
but
what
God
hath
charged
him
to
tell
them
:
when
the
poor
sinners
consider
not
,
that
before
God
hath
done
with
them
,
as
sure
as
they
breathe
,
he
will
make
them
either
by
grace
or
Judgement
,
condemn
themselves
as
much
as
any
of
his
Ministers
condemned
them
,
(
from
the
word
of
God
)
at
whom
they
were
most
offended
.
Ah
little
do
these
Proud
worms
that
rage
at
us
now
for
faithful
dealing
,
and
for
telling
them
that
which
they
will
shortly
find
true
,
little
do
they
think
that
they
shall
shortly
say
the
very
same
against
themselves
which
they
hated
us
for
saying
:
Nay
with
an
hundred
times
more
bitterness
and
self-revenge
will
they
speak
these
things
against
themselves
,
than
ever
we
spoke
them
.
Hence
it
is
that
faithful
plain-dealing
Ministers
are
commonly
hated
and
persecuted
by
the
ungodly
,
especially
by
the
great
ones
and
honourable
sinners
.
For
their
message
is
against
self
,
and
therefore
self
will
rise
up
against
them
,
and
so
many
selfish
unmortified
persons
as
there
be
in
the
Congregation
,
so
many
enemies
usually
hath
such
a
Minister
.
And
therefore
the
Lords
of
Israel
petition
the
King
that
Jeremy
may
be
put
to
death
,
Jer.
38.
4.
And
Amaziah
the
Priest
calls
Amos
a
conspirator
against
the
King
,
and
tells
the
King
that
the
Land
was
not
able
to
bear
his
words
,
and
commands
him
to
preach
no
more
at
the
Kings
Chappel
or
his
Court
,
Amos
7.
10
,
11
,
12
,
13.
And
what
was
the
matter
that
deserved
all
this
,
yea
and
the
death
of
almost
all
the
Prophets
and
Apostles
of
Christ
?
why
,
it
was
for
speaking
against
self
and
its
carnal
interest
:
But
was
it
not
a
truth
that
was
spoken
?
True
or
false
,
if
it
be
against
self
,
it
cannot
be
born
!
As
the
Bishop
of
Ments
that
Luther
speaks
of
,
meeting
with
a
Bible
,
and
reading
an
hour
in
it
,
[
I
know
not
,
saith
he
,
what
book
this
is
,
but
I
am
sure
it
is
against
us
]
Meaning
the
Popish
Clergy
.
So
these
men
say
by
our
preaching
and
by
the
word
of
God
it self
,
Be
it
never
so
true
,
we
are
sure
it
is
against
us
:
Or
rather
[
we
will
not
believe
it
,
because
it
is
against
us
]
But
if
these
men
had
their
wits
about
them
,
they
would
see
that
this
is
for
them
,
which
they
think
is
against
them
.
It
is
for
their
healing
and
salvation
,
had
they
hearts
to
entertain
it
,
though
it
be
for
the
troubling
of
them
at
the
present
by
humiliation
.
O
how
tender
are
carnal
persons
of
this
self
!
How
quickly
do
they
feel
,
if
a
Minister
do
but
touch
them
!
How
impatiently
do
they
smart
,
if
he
meddle
with
the
galled
place
,
and
plainly
open
their
most
disgraceful
sins
,
and
most
dangerous
courses
,
as
one
that
had
rather
be
guilty
of
displeasing
them
,
than
of
silently
permitting
them
to
displease
God
,
and
undo
their
souls
!
They
fret
and
fume
at
the
Sermon
,
and
go
home
with
passion
in
their
hearts
and
reproaches
in
their
mouths
against
the
Ministers
:
And
are
of
the
mind
of
the
desperate
Sodomites
,
Gen.
19.
9.
that
said
to
Lot
when
he
exhorted
them
,
[
Stand
back
:
This
one
fellow
came
in
to
sojourn
,
and
he
will
needs
be
a
Judge
:
now
will
we
deal
worse
with
thee
than
with
them
]
what
,
say
they
,
can
he
not
preach
and
let
me
alone
?
hath
he
none
to
rebuke
before
the
Congregation
but
me
!
And
thus
will
every
ungodly
person
reject
the
Word
as
they
are
selfish
,
and
self
must
be
let
alone
in
all
.
But
why
must
you
be
let
alone
?
will
you
be
ever
the
safer
or
better
for
that
!
will
God
let
you
alone
if
we
should
let
you
alone
?
No
,
he
will
not
be
frightened
from
dealing
with
you
as
you
are
:
whatever
his
word
hath
said
against
you
,
he
will
certainly
make
good
,
though
you
should
never
more
be
told
of
it
by
Ministers
.
You
have
not
silenced
your
Judge
,
when
you
have
silenced
his
Messengers
.
He
will
handle
you
in
another
manner
than
Ministers
do
.
O
how
easie
is
it
to
hear
a
Preacher
threatning
the
everlasting
wrath
,
in
comparison
of
hearing
the
sentence
of
the
Judge
and
feeling
the
execution
!
If
we
should
yield
to
your
desires
,
and
let
you
alone
,
God
would
neither
let
you
nor
us
alone
;
you
would
but
go
the
quietlier
to
hell
;
and
your
blood
will
be
required
also
at
our
hands
,
Ezek.
33.
6
,
7
,
8
,
9.
and
then
what
would
become
both
of
us
and
you
?
O
were
it
not
for
the
Powerful
resistance
of
this
selfishness
,
what
work
would
every
Sermon
make
that
we
preach
to
you
?
O
what
abundance
would
be
converted
at
a
Sermon
!
for
what
should
hinder
it
?
I
should
make
no
doubt
of
perswading
you
all
to
close
with
the
Lord
upon
his
reasonable
terms
,
and
to
become
a
holy
and
heavenly
people
,
and
presently
to
forsake
your
former
sin
,
even
this
hour
.
Nay
some
ordinances
there
are
that
selfishness
hath
almost
shut
out
of
the
Church
:
as
most
of
the
exercise
of
the
antient
Discipline
,
in
open
and
personal
admonitions
,
and
publick
confessions
and
lamentation
of
sin
,
with
rejection
of
the
impenitent
,
and
the
Absolution
of
the
penitent
:
Besides
most
of
that
private
address
to
Pastors
for
their
advice
in
case
of
falls
,
and
spiritual
decays
,
or
weaknesses
,
and
difficulties
that
meet
them
in
doctrine
or
duty
.
Self
will
not
suffer
men
to
stoop
to
most
of
these
!
What
,
will
they
be
brought
to
open
confessions
and
lamentations
of
sin
,
and
to
follow
the
guidance
and
perswasions
of
a
Priest
?
no
,
all
the
Priests
in
England
shall
not
make
such
fools
of
them
:
so
wise
are
these
selfish
men
for
a
little
while
!
But
how
long
will
this
hold
!
and
how
long
will
madness
go
for
wisdom
!
when
they
are
dying
,
then
they
will
send
for
the
Minister
and
confess
:
and
when
some
of
them
come
to
the
Gallows
,
they
will
confess
:
And
every
one
of
them
shall
confess
at
last
whether
they
will
or
no
;
and
God
will
indite
their
confession
for
them
,
and
open
their
shame
to
all
the
world
in
another
manner
than
Ministers
required
them
to
open
it
:
But
then
Confession
will
do
nothing
for
Remission
,
and
the
preventing
of
execution
,
as
now
it
might
have
done
.
So
also
the
duty
of
brotherly
reproof
and
admonition
of
offendors
,
is
almost
quite
cast
out
by
selfishness
:
and
especially
,
the
patient
and
thankful
receiving
of
it
:
And
those
ordinances
that
are
continued
,
are
very
much
frustrated
by
the
opposition
of
selfishness
.
It
is
a
very
hard
task
that
Scripture
and
good
books
,
and
preachers
have
to
do
;
when
we
speak
every
word
to
enemies
of
the
Doctrine
which
we
preach
,
and
we
can
do
them
no
good
but
by
their
own
consent
:
And
who
will
consent
to
that
which
he
is
an
enemy
to
?
Our
work
is
to
subdue
their
Flesh
and
Carnal
wills
to
Christ
:
and
this
flesh
is
so
dear
to
them
that
it
is
themselves
:
so
that
they
take
all
that
Doctrine
to
be
against
them
which
should
save
them
:
And
we
have
as
many
Enemies
as
unconverted
hearers
in
our
Assemblies
:
No
wonder
therefore
if
they
carp
,
and
quarrel
,
and
strive
,
when
the
self-denying
humbly
submit
and
obey
.
Self-denial
openeth
the
heart
to
Christ
,
and
giveth
the
Ordinances
leave
to
work
:
It
taketh
down
all
opposition
and
contradiction
;
so
that
though
the
soul
may
stay
to
search
the
Scripture
,
and
see
whether
the
things
that
are
taught
be
so
,
yet
it
searcheth
with
a
childlike
charitableness
,
and
willingness
to
learn
,
and
know
,
and
obey
.
It
hath
no
mind
to
quarrel
with
God
;
how
easily
will
a
self-denying
man
submit
to
those
duties
which
another
man
abhors
?
How
easily
will
he
be
perswaded
to
forgive
a
wrong
,
to
part
with
his
right
for
a
greater
good
to
others
,
to
let
go
a
gainful
Trade
that
is
unlawful
,
or
any
sinful
way
of
thriving
:
How
easily
is
he
brought
to
ask
forgiveness
of
those
that
he
hath
wronged
,
to
make
a
publick
confession
of
his
sins
,
if
the
greatness
of
them
,
or
his
duty
to
God
,
or
the
good
of
others
,
do
require
it
;
to
make
restitution
of
all
that
he
hath
gotten
wrongfully
;
to
bear
a
plain
and
sharp
reproof
;
to
part
with
his
own
for
the
relief
of
the
poor
;
to
lay
out
his
estate
to
the
best
advantage
of
the
Cause
and
Church
of
God
,
and
the
common
good
;
to
let
go
any
unlawful
vanity
;
any
excess
in
meat
,
and
drink
,
or
sport
,
or
sleep
,
or
any
vanity
in
apparel
or
other
work
of
Pride
:
How
easily
can
he
bear
all
rebukes
,
reproaches
,
and
neglects
,
and
undervaluing
ingratitude
from
others
!
But
what
ado
shall
we
have
with
carnal
,
unsanctified
wretches
to
perswade
them
to
all
or
any
of
this
?
From
them
a
Preacher
hath
such
a
work
to
pull
their
beloved
profitable
sins
(
they
seem
profitable
to
them
till
the
reckoning
comes
)
as
a
man
hath
to
pull
the
prey
from
the
jaws
of
a
hungry
Wolf
,
or
meat
from
the
mouth
of
a
greedy
Dog
:
But
when
we
require
the
self-denying
to
do
the
same
thing
,
it
is
but
as
to
bid
a
child
obey
his
Father
whom
he
loveth
and
honoureth
.
The
doing
of
these
duties
,
and
forsaking
these
sins
,
is
to
an
ungodly
man
as
the
parting
with
a
right
hand
,
or
a
right
eye
,
or
the
skin
from
his
back
,
or
the
flesh
from
his
bones
,
as
we
see
by
the
rarity
,
and
the
unsuccessfulness
of
the
plainest
reasons
,
and
great
Authority
of
God
himself
,
and
the
few
works
of
Piety
,
charity
,
or
self-denyal
that
are
done
by
such
at
any
great
cost
.
But
to
the
self-denying
,
it
is
but
as
the
casting
away
a
handful
of
earth
,
or
casting
off
an
upper
garment
,
for
the
doing
of
their
work
.
CHAP.
LXVIII
.
Enemy
of
all
Society
,
Relations
and
Common
good
.
6.
MOreover
,
this
selfishness
is
the
enemy
to
all
Societies
,
and
Relations
,
and
consequently
to
the
common
good
.
And
it
is
not
only
indirectly
and
consequentially
,
but
directly
that
it
strikes
at
the
very
foundation
of
all
.
For
the
manifesting
of
this
,
consider
in
what
respects
this
selfishness
is
at
enmity
with
Societies
.
1.
The
End
of
Societies
is
essential
to
them
:
and
this
End
is
the
Common
good
of
the
Society
:
and
therefore
a
Republick
hath
its
name
from
hence
,
because
it
is
constituted
and
to
be
administred
for
the
Commonweal
,
or
the
good
of
all
.
Now
selfishness
is
contrary
to
this
common
good
which
is
the
End
of
all
Societies
.
Every
selfish
person
is
his
Own
End
;
and
cares
not
to
hinder
the
common
good
if
he
do
but
think
it
will
promote
his
own
:
And
how
is
that
Family
,
Church
,
or
Commonwealth
like
to
prosper
,
where
most
(
alas
,
most
indeed
)
have
an
End
of
their
own
,
that
is
set
up
against
the
End
and
being
of
the
Society
?
For
though
the
real
good
of
particular
persons
is
usually
comprehended
in
the
common
good
,
yet
that
is
but
in
subserviency
to
the
publick
good
,
and
is
not
observed
usually
by
these
persons
who
principally
look
at
themselves
.
And
it
commonly
falls
out
that
the
publick
welfare
cannot
be
obtained
but
by
such
self-denial
of
the
Members
,
which
these
men
will
not
submit
to
;
though
they
incur
a
greater
hurt
by
their
selfishness
.
Little
do
they
think
of
the
common
good
:
it
is
their
own
matters
that
they
regard
and
mind
.
So
it
go
well
with
them
,
let
Church
and
Commonwealth
do
what
it
will
:
They
can
bear
any
ones
trouble
or
losses
save
their
own
.
They
are
every
man
as
a
Church
,
as
a
Commonwealth
,
as
a
world
to
themselves
.
If
they
be
well
,
all
is
well
with
them
:
If
they
prosper
,
they
think
it
's
a
good
world
,
what
ever
others
undergo
.
If
they
be
poor
,
or
sick
,
or
under
any
other
suffering
,
it
is
all
one
to
them
as
if
calamity
had
covered
the
earth
:
and
if
they
see
that
they
must
die
,
they
take
it
as
if
it
were
the
dissolution
of
the
world
,
(
unless
as
they
leave
either
name
or
posterity
behind
them
in
which
a
shadow
of
them
may
survive
.
)
.
And
therefore
they
use
to
say
[
when
I
am
gone
,
all
the
world
is
gone
with
me
.
]
2.
Moreover
selfishness
is
contrary
to
that
Disposition
and
spirit
that
every
Member
of
a
Society
should
be
possessed
with
.
The
publick
good
will
not
be
attained
without
a
Publick
spirit
,
to
which
a
Private
spirit
is
contrary
.
Men
must
be
disposed
to
the
work
that
they
must
be
imployed
in
.
The
work
of
every
Member
of
a
Society
,
is
such
as
Mordecai
is
approved
for
,
Esther
10.
3.
[
seeking
the
wealth
of
his
people
,
and
speaking
peace
to
all
his
seed
]
Every
true
Member
of
the
Church
must
have
such
a
spirit
as
Nehemiah
,
that
in
the
midst
of
his
own
prosperity
and
honours
is
cast
down
in
fasting
,
tears
,
and
Prayers
,
when
he
heareth
of
the
affliction
,
reproach
,
and
ruines
of
Jerusalem
,
and
saith
[
Why
should
not
my
countenance
be
sad
,
when
the
City
the
place
of
my
fathers
sepulchres
lieth
waste
?
]
Neh.
1.
3.
&
2.
3
,
4.
And
as
the
captivated
Jews
,
Psal.
137.
that
lay
by
all
their
mirth
and
musick
,
and
sit
down
and
weep
at
the
remembrance
of
Zion
.
A
private
,
selfish
disposition
is
quite
contrary
to
this
;
and
is
busie
about
his
own
matters
,
and
principally
looketh
to
his
own
ends
and
interests
,
what
ever
come
of
the
Church
;
and
falls
under
the
reproof
that
Baruch
had
from
God
,
Jer.
45.
4
,
5.
[
Behold
that
which
I
have
built
will
I
break
down
,
and
that
which
I
have
planted
I
will
pluck
up
,
even
this
whole
Land
;
and
seekest
thou
great
things
for
thy self
?
seek
them
not
.
]
This
Private
disposition
makes
men
so
foolish
as
to
lose
themselves
,
by
seeking
themselves
;
looking
to
their
own
goods
or
cabbins
when
the
ship
is
sinking
in
which
they
are
;
and
to
their
own
rooms
,
when
the
House
is
all
on
fire
.
But
a
Publick
Spirit
saith
[
If
I
forget
thee
O
Jerusalem
,
let
my
right
hand
forget
her
cunning
.
If
I
do
not
remember
thee
,
let
my
tongue
cleave
to
the
roof
of
my
mouth
,
if
I
prefer
not
Jerusalem
above
my
chief
Joy
]
Psal.
137.
5
,
6.
His
love
is
to
the
Church
as
the
Spouse
of
Christ
,
and
as
to
the
body
of
which
he
is
himself
a
member
,
and
his
Prayers
and
endeavours
are
for
its
prosperity
and
peace
,
Psal.
122.
6
,
7
,
8
,
9.
[
Pray
for
the
Peace
of
Jerusalem
,
they
shall
prosper
that
love
thee
:
Peace
be
within
thy
walls
and
prosperity
within
thy
Palaces
:
For
my
Brethren
and
companions
sake
I
will
now
say
,
Peace
be
within
thee
:
because
of
the
house
of
the
Lord
our
God
,
I
will
seek
thy
good
]
The
body
of
Christ
,
is
all
animated
by
one
spirit
,
that
it
might
aim
at
one
end
;
and
it
is
so
tempered
by
God
,
that
there
should
be
no
Schism
in
it
,
but
that
the
members
should
have
the
same
care
one
for
another
,
that
if
one
member
suffer
all
the
members
should
suffer
with
it
,
or
if
one
member
be
honoured
,
all
should
rejoyce
with
it
]
1
Cor.
12.
13
,
24
,
25
,
26
,
27.
There
is
no
serving
Publick
ends
with
a
Private
selfish
spirit
.
3.
Moreover
sefishness
is
an
Enemy
to
the
Laws
of
Societies
,
whether
it
be
the
Laws
of
God
or
man
.
For
it
would
have
them
all
bended
to
their
private
interest
,
and
fitted
to
their
selfish
disposition
.
And
therefore
for
the
immutable
Laws
of
God
,
which
they
cannot
change
,
they
corrupt
them
by
misinterpretations
,
expounding
them
according
to
the
dictates
of
the
flesh
,
and
putting
such
a
sence
on
all
as
self
can
bear
with
.
And
what
they
cannot
misinterpret
,
they
murmur
at
and
disobey
.
And
for
the
Laws
of
men
,
where
selfish
persons
are
the
makers
of
them
,
you
shall
perceive
by
the
warping
of
them
,
who
they
were
made
for
.
Hence
it
is
that
Princes
and
Parliaments
have
lookt
at
the
Laws
,
and
Church
,
and
Ministers
of
Christ
,
with
an
eye
of
Jealousie
as
if
they
had
been
some
enemies
that
they
stood
in
danger
of
,
and
all
for
fear
lest
the
personal
,
selfish
,
fleshly
interest
of
Noblemen
,
and
Gentlemen
,
and
others
,
should
be
incroacht
upon
by
the
Laws
and
Government
of
Christ
.
And
hence
it
is
that
so
much
endeavours
and
hopes
of
a
Reformation
have
been
so
long
frustrated
,
and
even
among
wise
and
Pious
Law-makers
there
hath
been
so
much
pains
to
keep
Ministers
from
doing
their
duty
in
Governing
the
Churches
,
and
laying
such
restrictions
on
them
,
that
Pastors
might
be
no
Pastors
,
that
is
,
no
Guides
and
Overseers
of
the
Church
in
the
worship
of
God
.
And
when
good
Laws
are
made
,
they
have
as
many
enemies
as
selfish
men
.
If
the
Law
were
not
hated
,
the
execution
of
it
would
not
be
hated
so
much
.
4.
Also
selfishness
is
an
enemy
to
the
very
being
of
Magistracy
,
and
to
all
publick
Officers
and
their
work
.
For
the
very
End
of
the
Magistracy
is
the
Publick
benefit
,
as
I
said
before
of
the
end
of
a
Commonwealth
:
and
therefore
this
selfishness
is
contrary
to
this
end
:
and
such
men
will
not
value
a
Magistrate
as
a
publick
Officer
,
but
only
as
one
that
is
able
to
help
them
,
or
to
hurt
them
;
which
is
but
to
fear
him
as
a
potent
enemy
,
and
not
to
love
or
honour
him
as
a
Ruler
.
They
look
at
Magistrates
as
at
Tyrants
that
are
too
strong
for
them
;
and
as
a
Cur
will
crouch
to
a
Mastiff
Dog
,
so
they
will
crouch
to
them
to
save
themselves
:
and
this
is
their
love
,
and
honour
,
and
obedience
;
(
even
such
as
Hobbs
hath
taught
them
in
his
Leviathan
.
)
But
they
do
not
reverence
that
beam
of
Divinity
which
God
hath
communicated
to
them
in
their
Authority
;
nor
love
their
Governors
as
the
Fathers
of
the
Church
and
Common-wealth
,
for
the
common
good
and
the
honour
of
God
which
they
are
appointed
to
promote
.
5.
And
this
selfishness
is
the
deadly
enemy
of
all
right
Administrations
of
Justice
,
and
the
due
exercise
of
Authority
in
Church
or
Commonwealth
.
If
a
Minister
be
selfish
,
he
will
be
shifting
off
the
troublesome
part
of
his
duty
,
and
will
over-rule
his
understanding
to
believe
that
it
is
no
duty
,
because
dis-believing
is
easier
than
obeying
.
He
will
be
forward
in
those
duties
that
are
necessary
to
his
maintenance
and
applause
,
and
are
imposed
on
him
by
the
Laws
of
men
,
but
out
of
the
Pulpit
it
's
little
that
he
will
do
:
As
if
it
were
the
Pulpit
only
that
were
Gods
Vineyard
where
he
is
set
to
labour
.
Flesh
and
blood
shall
be
consulted
,
and
men
shall
be
pleased
and
all
that
the
interest
of
self
may
be
maintained
.
And
if
the
People
be
selfish
,
they
will
rebel
against
their
faithfullest
Guides
,
and
kick
against
their
Doctrine
and
reproofs
,
and
fly
from
Discipline
,
which
seems
to
their
distempered
minds
to
be
against
them
.
Let
but
one
most
notorious
,
lamentable
instance
suffice
.
The
greater
part
of
our
Parishioners
in
most
places
of
the
Land
are
lamentably
ignorant
and
careless
in
the
matters
of
their
Salvation
,
and
all
that
we
can
do
is
too
little
to
bring
them
to
understand
the
matters
of
absolute
Necessity
:
and
yet
almost
all
of
them
are
so
much
wiser
in
their
own
conceits
than
the
ablest
of
their
Teachers
,
that
if
we
do
not
humor
them
,
and
be
not
Ruled
by
them
in
our
Doctrine
and
Administrations
,
about
Sacraments
,
Prayers
,
Burial
,
and
the
rest
,
yea
if
we
obey
them
not
in
gestures
and
forms
,
they
turn
their
backs
upon
Officers
,
and
Ordinances
,
and
the
Church
it self
,
and
pour
out
their
reproach
upon
their
Teachers
,
as
if
we
were
ignorant
in
comparison
of
them
(
even
of
them
that
know
not
so
much
as
children
of
seven
or
eight
year
old
should
know
.
)
See
here
the
wonderful
,
bewitched
power
of
a
selfish
disposition
.
And
in
matters
of
the
Commonwealth
,
what
is
it
more
than
this
!
nay
what
is
it
besides
this
,
that
maketh
Princes
become
Tyrants
,
and
Rulers
keep
under
the
Ordinances
and
interest
of
Christ
,
or
fearfully
neglect
them
,
and
look
after
the
Church
in
the
last
place
,
when
they
have
no
business
of
their
own
to
call
them
off
,
and
to
begin
to
build
Gods
House
when
they
have
first
built
their
own
,
not
imitating
Nehemiah's
labourers
that
had
the
sword
in
one
hand
,
and
the
Trewel
in
the
other
,
and
builded
in
their
arms
!
what
else
makes
them
give
God
but
their
leavings
who
giveth
them
all
!
And
what
else
could
make
them
such
enemies
to
Truth
,
as
to
side
with
those
parties
what
ever
they
be
that
side
most
with
them
,
and
promote
their
interest
?
And
alas
what
work
doth
selfishness
make
with
inferior
Magistrates
?
It
is
this
only
that
opens
the
hand
to
a
Reward
,
and
the
ear
to
the
solicitations
of
their
friends
;
and
it
s
this
that
perverteth
the
judgement
,
and
this
that
oppresseth
the
poor
and
innocent
,
and
this
that
●yeth
the
tongues
and
hands
of
Justices
,
so
that
abundance
of
them
do
little
more
than
possess
the
room
,
and
stand
like
an
armed
statue
or
a
sign-post
,
which
hurteth
none
;
Alehouses
do
what
their
list
for
them
,
and
drunkards
and
swearers
are
bold
at
their
noses
,
and
they
are
no
terror
to
evil
doers
,
nor
revengers
to
execute
wrath
upon
them
,
nor
Ministers
that
use
their
power
for
much
good
,
but
bear
the
Sword
almost
in
vain
,
contrary
to
the
very
nature
of
their
Office
,
Rom.
13.
1
,
2
,
3
,
4.
And
it
is
selfishness
in
the
people
that
causeth
the
trouble
of
faithful
Magistrates
:
Every
man
would
do
what
his
list
.
The
worst
offendor
abhors
him
that
would
punish
him
:
And
those
that
will
commend
Justice
,
and
cry
down
vice
in
the
general
,
yet
when
they
fall
under
Justice
themselves
,
they
take
all
that
they
suffer
to
be
injury
,
and
will
do
all
that
they
can
against
Justice
and
the
Officers
of
it
,
when
it
is
to
defend
themselves
or
theirs
from
the
execution
of
it
:
so
rare
a
thing
is
it
to
meet
with
a
man
that
is
a
friend
to
Laws
and
Justice
,
when
themselves
must
suffer
by
it
.
6.
Selfishness
also
makes
men
withdraw
from
all
those
necessary
burdens
and
duties
that
are
for
the
preservation
of
Church
or
Commonwealth
.
Such
wretches
had
rather
the
Gospel
were
thrust
out
of
doors
than
it
should
cost
them
much
:
and
had
rather
have
the
unworthiest
man
that
would
be
their
Teacher
for
a
little
,
than
allow
the
best
that
maintenance
that
the
Gospel
doth
command
,
or
give
them
what
the
Law
hath
made
their
Own
.
They
would
venture
the
ruine
of
Church
and
State
,
and
let
all
fall
into
the
hands
of
the
common
enemies
,
rather
than
hazard
their
persons
,
or
lay
out
their
estates
for
the
common
preservation
.
So
that
if
the
hand
of
violence
did
not
sometimes
squeeze
those
Spunges
,
and
force
these
leeches
to
disgorge
themselves
,
they
would
but
impoverish
the
Common-wealth
by
their
Riches
,
and
weaken
the
body
like
wens
or
impostumes
by
drawing
to
themselves
.
7.
And
then
the
selfish
are
such
causes
of
Division
,
that
if
they
did
no
other
harm
,
they
would
break
both
Church
and
State
into
pieces
,
if
their
humor
were
predominant
,
and
not
restrained
or
purged
out
.
And
in
this
regard
selfishness
is
the
direct
enemy
of
Societies
,
and
is
always
at
work
to
dissolve
them
into
Independant
individuals
.
A
Society
is
a
Political
Body
which
must
have
but
one
Head
,
and
one
Interest
,
and
one
End
:
But
when
selfishness
prevaileth
,
there
are
as
many
Heads
,
and
Ends
,
and
Interests
as
Persons
:
If
they
be
in
a
Church
,
every
one
is
the
Teacher
and
Ruler
:
and
every
one
must
have
his
opinion
countenanced
,
and
his
humor
satisfied
;
Every
one
must
have
his
way
and
will
:
And
how
is
this
possible
,
when
their
minds
are
so
various
and
contrary
to
one
another
;
and
their
Interests
so
inconsistent
,
and
there
are
as
many
Rulers
as
persons
:
when
every
man
is
drawing
to
himself
,
and
there
is
no
center
in
which
they
can
unite
,
what
work
is
there
like
to
be
in
the
Church
?
What
progress
could
be
made
in
the
building
of
Babel
,
when
no
man
was
ruled
by
another
,
but
every
man
ran
confusedly
after
his
single
imagination
?
what
an
Army
will
it
be
,
and
how
are
they
like
to
speed
in
fight
,
where
every
Souldier
is
instead
of
a
Captain
and
General
to
himself
,
and
one
runs
this
way
,
and
another
that
way
,
and
one
will
have
one
course
taken
,
and
another
another
course
,
and
every
one
fighteth
on
his
own
head
:
such
work
doth
selfishness
make
in
the
Church
▪
It
is
this
that
hath
broken
it
into
so
many
parcels
,
and
would
crumble
it
all
to
dust
if
it
should
prevail
.
And
it
is
this
also
that
causeth
the
Divisions
of
the
Commonwealth
;
Faction
rising
up
against
Faction
,
and
Prince
and
people
living
in
jealousies
of
each
other
as
having
contradictory
interests
;
which
would
not
be
if
the
Pleasing
of
God
,
and
the
common
good
were
the
principal
End
and
Interest
of
them
all
,
and
selfishness
did
not
prevail
.
And
this
is
it
that
keepeth
Christian
Princes
in
most
ungodly
wars
,
to
the
shedding
of
Christian
blood
,
and
the
weakening
of
the
common
interest
,
and
the
strengthening
of
the
common
enemy
,
whom
they
should
all
joyn
together
to
resist
.
This
also
keepeth
up
so
many
parties
on
Religious
pretences
to
seek
the
undermining
and
ruine
of
each
other
,
when
they
should
all
joyn
together
against
the
common
prophaneness
of
the
world
;
and
all
their
conjunct
endeavours
would
be
too
little
.
Thus
selfishness
is
the
grand
Enemy
that
by
Divisions
and
Subdivisions
is
still
at
work
for
the
Dissolution
and
Ruine
of
Church
and
State
,
and
the
Confusion
of
the
World
,
and
the
disturbance
and
destruction
of
order
and
government
.
8.
Yea
Selfishness
makes
men
false
and
treacherous
,
so
that
they
are
not
to
be
trusted
,
and
are
unmeet
materials
for
any
Society
.
For
what
ever
they
promise
,
pretend
,
or
seem
,
they
are
all
for
themselves
,
and
will
be
no
further
true
and
faithful
to
the
Society
,
or
any
Member
of
it
,
than
suiteth
with
their
own
Ends
:
Never
trust
a
selfish
person
,
if
it
be
your
own
Brother
,
further
than
you
can
accommodate
and
please
him
,
and
so
oblige
him
to
you
upon
his
Own
account
.
It
is
the
Complication
of
Interests
,
that
makes
Husband
and
Wife
so
much
agree
and
love
each
other
:
because
that
which
one
hath
the
other
hath
:
But
if
their
Interests
fall
out
to
be
any
whit
divided
,
it
is
two
to
one
but
selfishness
will
divide
their
affections
.
One
would
think
that
the
bond
of
nature
should
be
so
strong
to
constrain
a
Son
to
love
his
Father
,
that
nothing
could
dissolve
it
:
And
yet
sad
experience
telleth
us
that
even
here
,
it
is
an
unity
of
Interest
that
doth
more
with
many
children
than
either
nature
or
grace
:
and
that
when
they
have
no
more
dependance
upon
their
Parents
for
their
commodity
,
their
affections
and
respects
are
gone
;
and
if
they
shall
gain
much
by
their
death
,
they
can
bear
it
without
much
sorrow
,
if
not
desire
it
.
So
potent
is
selfishness
,
that
it
makes
not
men
unfaithful
only
to
their
friends
,
and
treacherous
to
their
Governors
,
and
false
to
all
they
have
to
do
with
,
but
also
unnatural
to
their
nearest
Relations
.
And
therefore
(
next
to
true
Piety
which
leads
up
all
to
an
Unity
in
God
,
and
therefore
is
the
most
perfect
Polity
)
the
chief
point
of
humane
Polity
,
for
the
preservation
of
Commonwealths
and
all
Societies
,
is
,
a
Complication
of
Interest
:
when
the
Constitution
makes
the
Governor
and
the
Governed
as
Husband
and
Wife
,
that
have
nothing
dividely
as
their
own
,
but
all
in
common
,
and
take
each
other
for
better
or
worse
,
and
know
they
must
stand
or
fall
together
,
and
that
the
good
or
hurt
of
one
is
the
good
or
hurt
of
both
,
and
that
there
is
no
manner
of
hope
that
either
of
them
should
thrive
by
the
ruine
of
the
other
.
If
Politicians
had
the
skill
and
will
to
make
such
an
union
of
Interests
between
the
Soveraign
and
the
Subject
,
and
to
make
it
visible
that
all
might
understand
it
,
their
Republicks
would
be
Immortal
,
till
either
the
wrath
of
a
Neglected
God
,
or
the
Power
of
a
foreign
enemy
should
dissolve
them
:
For
nothing
else
but
self
could
do
it
;
and
self
wil
not
do
it
when
it
sees
its
own
interest
lie
in
the
preservation
of
the
present
State
.
CHAP.
LXIX
.
Corrupteth
and
debaseth
all
that
it
disposeth
of
.
7.
ANother
aggravation
of
the
evil
of
selfishness
is
,
that
it
corrupteth
and
debaseth
every
thing
that
it
disposeth
of
.
And
on
the
contrary
it
is
the
excellency
of
self-denial
(
as
joyned
with
the
Love
of
God
)
that
it
rectifieth
and
ennobleth
all
your
actions
.
Let
the
work
be
never
so
Holy
in
its
own
nature
,
yet
if
you
do
it
but
for
your selves
,
you
make
a
prophane
employment
of
it
;
and
to
you
it
is
not
Holy
.
A
selfish
carnal
person
is
serving
himself
even
in
Preaching
,
and
hearing
,
and
praying
,
and
Sacraments
,
and
other
acts
of
worship
and
Church-communion
:
Much
more
in
the
common
business
of
his
life
.
Even
when
he
thinks
he
is
serving
God
,
he
is
but
serving
himself
of
God
,
and
provoking
God
by
this
abuse
:
when
he
thinks
he
is
very
holy
because
of
his
services
,
he
is
doubly
unholy
,
in
that
he
even
prophaneth
holy
things
.
And
as
it
is
not
God
indeed
that
he
serveth
,
so
from
God
he
must
not
expect
a
Reward
.
And
as
far
as
a
mans
self
and
flesh
is
below
the
blessed
God
,
so
far
,
in
a
sort
,
is
the
work
of
selfish
men
debased
,
in
comparison
of
those
works
of
the
Saints
that
are
performed
purely
for
God
.
They
make
but
a
low
unprofitable
drudgery
of
that
which
in
the
hands
of
others
is
the
highest
and
noblest
work
on
earth
.
For
the
action
can
be
no
better
than
the
End
;
and
therefore
is
base
as
it
is
base
.
But
on
the
other
side
,
self-denial
makes
noble
the
actions
that
in
themselves
seem
base
.
If
you
are
gone
out
of
your selves
,
and
can
truly
say
,
that
it
is
God
you
serve
and
seek
in
your
employments
,
you
may
be
sure
that
God
will
take
them
for
his
service
,
and
set
them
on
your
account
among
the
works
that
he
hath
promised
to
Reward
(
supposing
that
the
Matter
be
such
as
he
alloweth
of
,
and
that
you
think
not
by
good
Intentions
to
turn
sin
to
holiness
,
and
make
him
a
service
of
that
which
he
forbiddeth
.
)
O
what
an
honour
,
what
an
encouragement
,
what
a
comfort
is
this
,
to
every
Christian
!
The
actions
of
a
Prince
or
Conqueror
are
base
,
if
self
be
their
End
,
and
the
respect
to
God
do
not
ennoble
them
.
And
the
work
of
the
poorest
person
is
honourable
that
is
done
for
God
.
It
is
a
great
temptation
to
some
poor
Christians
to
grudge
at
their
condition
,
because
they
are
so
unserviceable
to
God
.
Alas
thinks
a
poor
Tradesman
,
or
Plowman
,
or
Servant
,
What
do
I
but
drudge
in
the
world
?
I
have
neither
parts
not
place
to
do
God
service
with
!
But
such
d●
very
much
mistake
the
matter
.
It
is
not
the
parts
and
place
but
the
hearty
performance
of
your
works
for
God
that
makes
them
such
as
he
will
take
for
service
.
O
thinks
a
poor
woman
or
toiling
servant
;
I
can
do
nothing
either
for
the
Conversion
of
Souls
,
or
the
good
of
Church
or
Commonwealth
,
but
am
made
unserviceable
:
But
do
you
not
know
that
any
thing
is
acceptable
service
which
God
commandeth
,
and
is
heartily
intended
to
his
honour
and
his
Pleasure
:
It
is
not
the
mettle
but
the
stamp
of
the
Prince
that
makes
a
piece
to
be
currant
money
.
If
the
Kings
stamp
were
put
by
his
appointment
on
a
piece
of
Brass
or
Copper
,
it
would
pass
for
Coin
.
Believe
it
sirs
,
if
your
study
be
to
Please
the
Lord
in
your
Callings
,
and
you
can
but
get
above
your selves
,
and
do
the
basest
servile
works
,
as
commanded
you
by
God
,
that
you
may
be
Accepted
by
him
,
and
offer
your
selves
and
all
your
labors
purely
to
him
,
and
to
his
honour
,
and
his
will
,
God
will
take
these
for
honourable
services
;
and
you
are
as
truly
at
his
work
even
in
your
shops
and
fields
as
Princes
are
in
Ruling
,
or
Pastors
in
teaching
or
guiding
the
flock
:
you
that
are
poor
,
and
cannot
set
so
much
time
apart
for
reading
and
other
holy
duties
as
some
other
do
,
see
that
you
neglect
no
holy
opportunity
that
you
can
take
,
and
then
consider
,
that
if
God
set
you
to
do
him
service
even
by
washing
dishes
,
or
sweeping
channels
,
or
the
meanest
drudgery
,
he
will
accept
it
;
and
the
more
,
by
how
much
the
more
humble
submission
and
self-denial
is
found
in
it
.
Take
him
as
the
only
Lord
and
Master
of
your
souls
and
lives
,
and
all
that
you
have
,
and
when
you
are
called
to
your
daily
labour
,
look
but
to
your
hearts
that
God
be
your
End
,
and
that
you
can
truly
say
,
[
I
do
not
this
principally
to
provide
for
my self
,
but
as
an
obedient
child
in
my
Fathers
service
,
because
he
bids
me
do
it
,
and
it
is
pleasing
to
him
through
Christ
;
I
do
it
not
principally
from
self-love
,
but
from
the
Love
of
God
that
commandeth
me
my
work
;
and
as
a
traveller
that
laboureth
in
his
way
for
the
love
of
his
home
,
so
I
am
here
at
labour
in
this
world
in
the
place
that
God
hath
set
me
,
that
I
may
in
his
appointed
way
attain
the
everlasting
glory
that
he
hath
promised
]
I
say
,
do
but
see
to
it
,
that
thus
you
dedicate
your
labours
to
God
,
and
you
may
take
comfort
in
the
daily
labours
of
your
lives
,
even
the
meanest
and
most
contemptible
,
as
well
as
Princes
and
Preachers
may
in
their
more
honourable
works
.
Nay
all
your
labours
are
honoured
and
sanctified
by
this
:
For
all
is
Holy
that
is
heartily
devoted
to
God
,
upon
his
invitation
.
And
thus
all
things
are
pure
to
the
pure
.
For
it
is
Gods
interest
in
your
work
that
is
the
holiness
and
excellency
of
them
.
Were
servants
and
labouring
people
more
Holy
and
self-denying
,
they
might
have
more
true
comfort
in
their
daily
labour
,
than
the
best
of
the
unsanctified
can
have
from
their
prayers
or
other
worship
of
God
.
Not
that
worship
may
be
therefore
neglected
,
but
that
a
Christian
must
do
nothing
at
all
but
for
God
;
and
then
he
may
be
sure
of
Gods
Acceptance
.
CHAP.
LXX
.
Deny
Self
or
you
will
deny
Christ
.
8.
MOreover
,
the
selfish
will
never
suffer
as
Christians
,
but
deny
Christ
in
a
day
of
trial
;
when
the
self-denying
will
go
through
all
,
and
be
saved
.
Nothing
doth
so
througly
try
whether
self
or
God
be
best
beloved
,
as
suffering
for
his
cause
.
In
this
it
is
that
Christ
useth
to
try
mens
self-denial
:
and
it
is
a
principal
use
of
persecution
.
When
you
hear
of
coming
before
Rulers
and
Judges
,
and
being
hated
of
all
men
for
Christs
name
sake
,
then
self
riseth
up
to
plead
for
its
interest
,
and
never
maketh
more
ado
than
when
it
seeth
the
flames
.
The
flesh
cannot
Reason
,
but
it
can
strive
against
Reason
,
and
draw
it
to
its
side
.
No
Reason
seemeth
sufficient
to
it
,
to
perswade
it
to
choose
a
suffering
state
.
If
you
perswade
a
Carnal
man
to
let
go
his
estate
,
to
be
poor
and
despised
in
the
world
,
and
to
give
up
life
it self
if
it
be
called
for
,
and
all
this
for
the
hope
of
an
invisible
felicity
,
you
lose
your
labour
(
till
God
set
in
,
)
and
all
such
reasoning
seems
to
him
most
unreasonable
.
And
what
a
dreadful
case
such
souls
are
in
,
my
Text
and
many
another
passage
in
Scripture
may
convince
you
.
If
you
cannot
drink
of
his
cup
,
and
be
baptized
with
his
baptism
,
you
cannot
be
advanced
with
him
to
glory
.
Through
many
tribulations
we
must
enter
into
the
Kingdom
of
God
.
The
pleasing
of
the
flesh
is
the
high
way
to
misery
by
displeasing
God
:
and
the
voluntary
submission
to
the
suffering
of
the
flesh
for
the
cause
of
Christ
,
is
the
high
way
to
felicity
,
2
Tim.
2.
11
,
12.
[
It
is
a
faithful
saying
:
for
if
we
be
dead
with
him
,
we
shall
also
live
with
him
;
if
we
suffer
,
we
shall
also
reign
with
him
;
if
we
deny
him
,
he
also
will
deny
us
]
Rom.
8.
17.
[
Yea
,
and
all
that
will
live
godly
in
Christ
Jesus
shall
suffer
persecution
]
2
Tim.
3.
12.
The
day
of
trial
is
a
kind
of
Judgement
day
to
the
selfish
unsanctified
man
:
For
it
discovereth
his
hypocrisie
,
and
sheweth
him
to
be
but
dross
,
and
separateth
him
from
the
suffering
servants
of
Christ
.
But
self-denial
maketh
suffering
light
,
and
will
make
you
wish
that
you
had
any
thing
worth
the
resigning
unto
Christ
,
and
any
thing
by
the
denial
whereof
you
might
serve
him
.
For
him
you
would
suffer
the
loss
of
all
things
,
and
account
them
dross
and
dung
that
you
may
win
him
,
Phil.
3.
8.
He
will
count
us
worthy
of
the
Kingdom
for
which
we
suffer
,
2
Thes.
1.
5.
As
the
Captain
of
our
salvation
was
made
perfect
by
suffering
,
Heb.
2.
10.
so
also
must
his
members
,
by
filling
up
the
measure
,
and
being
made
partakers
of
his
sufferings
,
and
knowing
the
fellowship
of
them
,
2
Cor.
1.
5
,
6
,
7.
Phil.
3.
10.
And
the
God
of
all
grace
,
who
hath
called
us
into
his
eternal
glory
by
Christ
Jesus
,
after
we
have
suffered
a
while
,
will
make
us
perfect
,
stable
,
strengthen
and
settle
us
,
1
Pet.
5.
10.
If
therefore
you
would
not
prove
Apostates
,
and
deny
Christ
in
a
day
of
trial
,
and
be
denied
by
him
before
his
Father
aud
the
holy
Angels
,
see
that
you
now
learn
this
needful
Lesson
of
self-denial
.
CHAP.
LXXI
.
The
selfish
deal
worse
with
God
than
with
Satan
.
9.
COnsider
also
that
selfish
Carnal
men
deal
worse
with
God
,
than
they
do
with
the
Devil
and
sin
it self
.
God
offereth
them
Christ
and
pardon
,
and
eternal
life
if
they
will
but
deny
themselves
in
a
thing
of
nought
,
and
they
will
not
be
ruled
or
perswaded
by
him
:
The
Devil
offereth
them
but
the
delights
of
the
flesh
,
and
the
pleasures
of
sin
for
a
season
,
and
they
will
deny
ten
thousand
sold
more
for
this
.
They
will
deny
God
their
Maker
and
Redeemer
,
their
Lord
and
Judge
,
their
Preserver
and
their
hope
:
though
he
have
the
only
Title
to
them
,
and
their
lives
and
souls
be
in
his
hand
:
They
will
for
the
sake
of
a
filthy
lust
,
or
of
a
short
and
miserable
life
,
deny
him
that
never
did
them
wrong
,
nay
that
hath
always
shewed
them
kindness
,
even
all
the
kindness
that
ever
they
received
;
and
that
when
they
know
that
their
everlasting
state
must
stand
or
fall
according
to
his
judgement
.
They
will
deny
the
Lord
Jesus
the
Redeemer
of
their
souls
:
They
will
deny
and
resist
the
holy
spirit
of
God
:
They
will
deny
his
Laws
,
his
Gospel-promises
,
and
all
his
Mercies
:
They
will
deny
his
Ministers
and
all
their
perswasions
and
daily
labours
:
They
will
deny
their
dearest
Christian
friends
,
and
deny
their
own
Consciences
and
Convictions
;
and
deny
themselves
the
Peace
and
Joy
which
they
might
find
in
a
holy
walking
with
God
:
Yea
they
will
deny
themselves
everlasting
life
,
and
the
favour
of
God
,
and
cast
themselves
into
endless
misery
;
and
all
this
for
a
thing
that
is
ten
thousand
times
worse
than
nothing
,
or
for
a
very
sensual
brutish
Pleasure
.
And
yet
these
men
cannot
deny
themselves
in
life
,
or
liberty
,
in
gain
,
or
honour
,
no
nor
in
the
filthiest
lusts
,
for
the
sake
of
Christ
and
their
own
salvation
:
Even
when
they
may
know
that
they
most
deny
themselves
when
they
will
not
deny
themselves
.
They
deny
themselves
eternal
glory
,
because
they
will
not
deny
themselves
in
temporal
vanity
.
Heaven
and
earth
will
witness
against
such
sottish
and
unrighteous
dealing
as
this
,
if
true
Conversion
do
not
prevent
it
.
Hath
God
,
hath
Christ
,
hath
your
own
salvation
deserved
no
better
at
your
hands
than
this
?
O
miserable
souls
!
All
things
can
be
easily
denied
save
sin
and
Carnal
self
,
and
these
cannot
be
denied
.
God
can
be
denied
,
Christ
and
Scripture
and
Heaven
it self
can
be
denied
,
for
flesh
and
sin
;
and
flesh
and
sin
cannot
be
denied
for
God
and
for
eternal
Glory
.
Do
you
think
that
this
will
look
like
wise
or
righteous
dealing
when
you
stand
in
judgement
?
Ask
now
any
stander
by
that
is
impartial
,
whether
God
or
the
flesh
should
be
denied
?
Whether
Heaven
or
Earth
should
be
denied
,
seeing
one
of
them
you
must
deny
?
And
if
any
impartial
man
will
be
now
against
you
,
what
think
you
will
God
be
,
who
is
not
only
impartial
,
but
wronged
by
you
,
and
a
hater
of
your
unrighteous
dealing
?
CHAP.
LXXII
.
To
be
left
to
self
,
is
the
sorest
plague
.
10.
LAstly
,
remember
,
that
to
be
given
over
to
our selves
is
the
heaviest
plague
on
this
side
Hell
:
And
therefore
he
that
delighteth
not
to
be
miserable
should
not
desire
to
be
selfish
.
To
be
given
over
to
the
Love
of
your selves
,
is
to
turn
from
the
Love
of
the
blessed
God
to
the
Love
of
a
filthy
sinner
,
and
so
to
forfeit
Gods
love
to
you
.
To
be
given
over
to
care
for
your selves
,
is
to
forfeit
the
fatherly
care
of
God
,
and
to
be
at
the
care
of
a
silly
insufficient
improvident
sinner
.
To
be
given
over
to
your
own
Conceits
or
Wisdom
,
is
to
be
forsaken
of
the
Sun
,
and
left
in
darkness
,
and
spend
the
rest
of
your
days
in
a
Dungeon
,
the
beginning
of
the
endless
utter
darkness
.
To
be
given
over
to
your
own
wills
,
is
to
be
at
the
choice
and
disposal
of
a
fool
and
of
an
enemy
;
and
to
be
in
such
hands
as
will
certainly
undo
you
,
and
to
be
cast
out
of
the
hands
of
God
:
To
be
given
over
to
seek
your selves
,
is
to
lose
your selves
and
God
,
and
your
salvation
.
To
be
given
over
to
live
as
your
own
,
is
to
forfeit
the
Protection
of
God
,
without
which
you
cannot
be
kept
an
hour
out
of
hell
.
To
be
given
over
to
the
defending
of
your selves
,
and
delivering
your selves
in
danger
of
soul
and
body
,
is
even
to
be
exposed
to
certain
and
perpetual
perdition
.
To
be
given
over
to
be
ruled
by
your selves
,
is
to
be
relinquished
as
Rebels
,
and
exposed
to
the
tyranny
of
sin
and
Satan
.
So
that
in
all
things
it
is
most
certain
,
that
you
are
never
well
but
in
the
hands
of
God
,
and
never
so
ill
as
when
you
are
most
in
your
own
hands
.
In
Paradise
innocent
man
was
wholly
at
the
Government
of
God
:
and
when
by
casting
off
his
Government
he
had
forfeited
the
benefit
of
it
,
the
most
of
the
world
became
even
brutish
:
And
when
God
had
owned
the
Government
of
Israel
above
other
Nations
,
and
kept
the
choice
of
the
Soveraign
under
him
in
his
own
hands
,
at
last
the
foolish
people
in
imitation
of
the
Nations
must
needs
have
a
King
,
and
extort
the
Nomination
out
of
the
hands
of
special
extraordinary
Providence
,
that
they
might
have
more
of
it
in
their
own
;
and
this
was
an
increase
of
their
misery
.
Woe
to
that
man
that
ever
he
was
born
,
that
is
finally
given
over
to
himself
:
For
this
is
a
sign
that
God
hath
forsaken
them
,
and
they
stand
at
the
brink
of
eternal
death
.
O
think
of
this
you
that
are
self-conceited
,
and
self-willed
,
and
self-lovers
,
and
self-seekers
,
and
know
not
how
to
deny
your selves
:
Must
self
be
so
regarded
and
tenderly
used
?
Take
heed
,
you
may
have
enough
of
self
with
everlasting
vengeance
,
if
God
once
give
you
over
to
your selves
,
and
say
of
you
as
of
them
,
Psal.
81.
11
,
12.
[
But
my
people
would
not
hearken
unto
my
voice
;
and
Israel
would
none
of
them
:
So
I
gave
them
up
to
their
own
hearts
lust
,
and
they
walked
in
their
own
Counsel
.
]
So
much
for
the
Aggravations
.
CHAP.
LXXIII
.
Ten
Directions
to
get
self-denial
.
IV.
I
Come
now
to
the
last
part
of
my
task
,
which
is
to
tell
you
,
what
course
you
should
take
to
procure
self-denial
.
For
though
it
be
the
gift
of
God
,
yet
there
are
certain
means
appointed
us
for
the
attainment
of
it
,
and
God
useth
to
give
it
men
in
the
use
of
his
means
,
and
by
those
means
must
it
be
confirmed
and
continued
.
Direction
1.
Set
faith
a
work
upon
the
promises
of
God
and
upon
everlasting
life
:
For
the
Flesh
will
not
be
taken
off
these
lower
things
till
you
have
found
out
better
,
and
such
as
will
be
sure
to
save
you
harmless
.
The
most
covetous
man
would
let
go
silver
if
he
may
have
gold
instead
of
it
Set
faith
a
pleading
the
case
with
the
flesh
:
and
urge
your
own
hearts
with
the
Certainty
,
the
Nearness
,
the
Glory
,
the
Eternity
of
the
Kingdom
which
by
self-denial
you
may
attain
;
and
if
they
will
not
yield
to
such
a
change
as
this
,
they
are
unreasonable
unbelieving
hearts
.
Direct
.
2.
Never
be
deluded
to
forget
the
vanity
,
the
brevity
,
and
the
emptiness
and
insufficiency
,
of
all
these
earthly
things
,
which
self
so
adhereth
to
as
to
neglect
the
promised
life
of
blessedness
.
Acquaint
your
own
hearts
what
a
nothing
it
is
that
they
make
so
much
of
,
and
follow
so
greedily
and
hold
so
fast
:
shew
them
in
the
Sanctuary
the
glass
of
the
word
of
God
,
which
will
tell
them
what
will
be
the
end
of
all
,
and
where
all
their
worldly
prosperity
will
leave
them
?
Ask
your
hearts
,
[
Can
I
keep
these
things
for
ever
;
or
not
?
If
not
?
Is
it
not
better
let
them
go
for
something
,
than
for
nothing
;
and
to
part
with
them
as
a
child
at
the
command
of
my
heavenly
father
,
than
to
part
with
them
as
a
thief
doth
with
his
prize
,
at
the
Gallows
?
Is
it
not
better
let
them
go
to
ease
me
▪
and
to
secure
my
eternal
peace
,
than
let
them
go
to
wound
me
and
torment
me
!
And
while
I
keep
them
,
what
will
they
do
for
me
,
that
I
should
buy
them
at
so
dear
a
rate
!
O
how
dear
must
I
pay
for
my
ease
,
and
honour
and
gluttony
and
drunkenness
and
sensual
delights
,
if
I
part
not
with
them
when
God
commandeth
?
How
cheap
is
a
holy
blessed
life
in
comparison
of
this
which
I
must
pay
so
dear
for
!
]
Direct
.
3.
To
promote
your
self-denial
,
Consider
freque●tly
and
seriously
,
who
God
is
,
and
to
what
end
he
made
,
redeemed
,
sustaineth
,
and
governeth
the
world
:
And
then
bethink
you
,
whether
it
be
meet
that
this
glorious
God
should
be
neglected
,
and
frustrated
of
the
end
of
all
these
works
!
and
whether
any
thing
besides
him
be
fit
to
be
the
creatures
end
.
You
think
it
meet
that
every
workman
should
have
the
use
of
his
own
work
.
Doth
any
man
make
a
House
for
its
own
sake
,
or
for
his
use
to
dwell
in
?
Is
it
for
the
things
sake
that
any
man
makes
an
Instrument
,
or
for
his
service
by
it
?
Do
you
think
that
God
made
you
for
your selves
:
and
not
for
himself
and
service
?
give
therefore
to
God
the
things
that
are
Gods
:
All
souls
are
his
,
and
therefore
all
should
acknowledge
him
,
and
submit
to
his
dispose
and
pleasure
.
Shall
the
pot
quarrel
with
the
Potter
,
or
claim
title
to
it self
and
say
,
I
am
mine
own
?
It
is
against
the
clearest
reason
in
the
world
,
that
any
but
the
Creator
,
Redeemer
and
Perserver
of
the
world
should
be
Lord
,
and
the
Governour
and
the
end
of
it
▪
and
that
men
should
prefer
themselves
before
him
.
Direct
.
4.
Moreover
it
will
further
your
self-denial
to
remember
what
you
will
get
by
selfishness
:
God
will
have
his
Ends
and
Honour
out
of
you
one
way
or
other
,
whether
you
will
or
no
;
He
will
have
your
goods
from
you
,
and
your
lives
from
you
;
and
the
faster
you
hold
them
,
the
more
you
will
suffer
when
he
wringeth
them
out
of
your
hands
.
The
most
covetous
man
would
part
with
his
money
to
buy
a
Lordship
,
if
he
knew
it
would
else
be
taken
from
him
:
A
worldly
treasure
is
obnoxious
to
rust
,
and
mothes
,
and
Thieves
:
and
if
you
exchange
it
not
for
the
heavenly
treasure
in
time
,
and
remove
not
your
riches
to
the
world
that
you
must
for
ever
live
in
,
what
will
you
do
when
you
must
remove
your selves
?
And
all
your
self-denial
is
but
such
an
exchange
or
removal
which
all
should
be
glad
of
that
know
they
must
be
gone
themselves
;
Nay
more
,
consider
still
that
selfishness
makes
you
an
Idol
to
your self
,
and
therefore
you
do
but
set
up
your
s●lves
as
a
Mark
for
the
jealous
God
to
shoot
at
,
and
every
hour
you
have
reason
to
expect
,
that
the
terrible
hand
of
Justice
●●ould
lay
hold
upon
you
,
and
tr●
you
at
the
bar
of
that
God
whose
Prerogative
you
did
Usurp
.
Direct
.
5.
And
it
may
much
further
your
selfdenial
to
take
a
considerate
survey
of
all
the
world
,
and
see
but
what
self-seeking
hath
already
done
,
and
is
still
doing
in
it
.
What
a
doleful
sight
of
wickedness
,
confusion
and
misery
must
you
see
,
which
way
ever
you
look
:
and
all
is
most
evidently
the
fruit
of
selfishness
.
Me
thinks
it
●●ould
awaken
every
sober
man
against
it
,
that
doth
but
observe
what
work
it
hath
made
;
that
seeth
.
Families
disordered
and
ruined
by
it
;
Neighbours
set
in
dissention
by
it
;
Churches
divided
by
it
;
Religion
dishonoured
by
it
;
and
multitudes
of
them
that
seem
to
be
religious
,
to
be
so
lamentably
deceived
and
enslaved
by
it
:
Princes
and
great
men
blinded
by
it
;
Judges
and
Learned
men
befooled
by
it
;
and
the
Nations
of
the
world
almost
all
set
together
by
the
ears
by
it
:
So
that
it
hath
turned
the
world
into
the
Confusion
of
Babel
,
that
no
man
can
understand
a
word
of
the
Language
that
tendeth
to
Unity
,
Peace
and
building
up
:
Princes
understand
it
not
:
too
many
Preachers
understand
it
not
;
but
the
Language
of
scorn
and
strife
and
dissention
they
understand
:
so
that
the
world
is
cast
all
into
a
hurly burly
,
and
every
mans
hand
is
against
his
Brother
when
he
scarce
knows
why
.
No
Church
or
State
can
stand
without
disturbance
:
No
truths
without
contradiction
:
Under
pretence
of
coming
in
to
Christ
,
they
are
busily
uncovering
his
House
,
when
the
door
is
wide
open
,
and
there
are
more
to
invite
them
than
to
hinder
them
.
Me
thinks
as
a
man
that
observeth
the
carriage
of
mad
men
or
drunken
men
,
should
never
have
any
mind
to
be
mad
or
drunken
;
so
he
that
observeth
but
what
self-seeking
hath
done
in
the
world
,
should
have
little
mind
to
be
self-conceited
,
self-willed
,
or
self-seeking
,
but
should
love
and
honour
self-denial
.
Direct
.
6.
If
you
would
promote
self-denial
,
keep
with
you
the
continual
feeling
of
your
own
unworthiness
and
insufficiency
:
No
man
will
trust
upon
a
broken
staff
if
he
know
it
;
nor
be
so
foolish
as
to
go
about
to
walk
upon
the
water
,
which
he
knows
will
not
bear
him
.
One
would
think
this
should
be
an
easie
and
an
effectual
remedy
.
Should
it
not
be
easie
for
such
wretched
sinners
as
we
to
carry
about
with
us
a
sense
of
our
unworthiness
?
For
such
Lepers
to
carry
about
us
a
sense
of
our
uncleanness
?
Me
thinks
so
many
and
great
Diseases
should
make
us
feel
them
.
O
then
consider
,
as
creatures
you
are
utterly
insufficient
for
your selves
;
and
as
sinners
much
more
.
God
never
made
you
to
live
upon
or
to
your selves
;
or
without
him
,
or
without
the
help
of
others
.
There
are
few
beasts
when
they
are
first
brought
forth
into
the
world
,
but
are
more
able
to
help
themselves
than
man
;
When
he
is
newly
born
,
he
can
do
nothing
to
help
himself
.
And
when
he
comes
to
Age
he
is
naturally
formed
to
a
sociable
life
;
so
that
if
he
should
retire
from
the
world
,
and
live
onely
by
and
of
himself
,
he
would
soon
find
what
it
is
to
be
selfish
:
Much
more
if
he
be
left
to
himself
by
God
,
or
forsake
God
,
and
trust
to
and
depend
upon
himself
.
But
if
ever
innocent
man
had
been
sufficient
for
himself
:
yet
sinful
man
can
have
no
pretence
to
such
a
priviledge
,
while
he
beareth
about
him
so
many
convincing
evidences
of
the
contrary
,
every
day
.
Do
you
not
feel
sin
as
a
heavy
burden
pressing
you
down
,
and
perceive
how
easily
it
entangleth
and
besetteth
you
?
sure
you
do
,
if
you
be
not
past
feelin
And
do
you
not
know
enough
of
the
nature
and
desert
of
sin
,
to
drive
you
out
of
your selves
,
and
bring
you
to
him
that
calleth
the
weary
and
heavy
laden
to
come
to
him
for
ease
and
rest
,
Mat.
11.
28.
Do
you
not
feel
a
continual
burden
of
infirmities
?
and
doth
not
experience
tell
you
that
you
are
not
sufficient
to
relieve
your selves
in
any
pain
or
sickness
that
doth
befal
you
?
you
cannot
support
your selves
a
moment
:
you
are
still
in
the
hands
of
that
invisible
God
whom
you
abuse
by
your
self-seeking
.
You
would
drop
into
Hell
if
he
withdrew
the
hand
of
his
patience
and
support
,
as
sure
as
a
stone
would
fall
to
the
earth
that
were
loose
in
the
Air
!
As
truly
as
the
earth
beareth
you
so
truly
doth
he
bear
the
earth
and
you
.
It
is
easier
for
Houses
and
Towns
and
Mountains
to
stand
in
the
Air
without
the
Earth
;
than
for
you
or
any
thing
to
subsist
a
moment
without
the
Lord
.
Who
keeps
your
heart
and
pulse
still
beating
,
and
your
blood
and
spirits
in
continual
motion
,
and
warm
in
your
veins
?
Is
it
God
or
you
?
Who
is
it
that
causeth
your
lungs
to
breathe
,
your
stomach
to
turn
your
meat
to
nourishment
;
and
that
nourishment
into
blood
and
spirits
and
strength
?
Is
it
God
or
you
?
Who
is
it
that
causeth
the
Sun
to
rise
upon
you
in
the
morning
to
light
you
to
your
labours
,
and
to
set
upon
you
at
night
,
that
the
Curtains
of
darkness
may
be
drawn
about
you
,
and
you
may
quietly
repose
your selves
to
rest
?
Who
giveth
you
strength
to
labour
in
the
day
,
and
refe●●eth
you
with
sleep
at
night
,
and
provideth
all
the
creatures
for
your
assistance
?
Is
it
you
or
God
?
O
Sirs
,
me
thinks
such
silly
worms
,
that
cannot
live
a
minute
of
themselves
,
and
cannot
fetch
a
breath
of
themselves
,
should
easily
see
that
they
should
not
live
to
themselves
,
but
to
him
from
whom
and
by
whom
they
live
.
Direct
.
7.
If
you
would
live
in
self-denial
,
be
sure
that
you
keep
the
mastery
of
your
senses
:
and
do
not
let
them
be
ungoverned
,
but
shut
them
up
when
reason
doth
require
it
.
It
is
your
Appetite
and
senses
that
feed
this
carnal
selfish
vice
:
but
reason
and
faith
are
both
against
it
.
Whenever
you
consult
with
sense
,
you
may
know
what
brutish
advice
you
may
expect
.
Ask
not
therefore
what
is
delightful
,
nor
what
is
for
your
carnal
ease
and
peace
;
but
what
is
necessary
to
please
the
Lord
,
and
for
your
everlasting
peace
.
And
if
the
tempter
tell
you
,
[
This
is
the
easier
and
the
broader
way
]
tell
him
that
it
is
not
the
honester
nor
the
safer
way
:
And
the
question
is
not
which
is
the
fairest
way
?
but
,
which
is
the
way
to
Heaven
?
It
's
better
go
the
hardest
way
to
glory
,
than
the
smoothest
to
damnation
.
If
you
cannot
keep
under
your
sensitive
appetite
,
and
subdue
the
eager
desires
of
the
flesh
,
and
learn
to
want
as
well
as
to
abound
,
to
be
empty
as
well
as
to
be
full
,
you
will
never
attain
to
self-denial
.
Direct
.
8.
To
promote
your
self-denial
,
me
thinks
it
should
be
effectual
to
understand
the
great
advantage
that
you
have
by
the
Communion
and
Society
which
you
enter
into
when
you
deny
your selves
.
Though
a
Prince
or
Lord
would
be
loth
to
enter
into
a
Colledge
,
or
Monastery
where
there
's
no
Propriety
,
and
yet
withal
,
no
care
or
want
;
yet
a
poor
labouring
man
or
a
beggar
would
be
glad
of
such
a
life
.
So
you
that
cannot
live
of
your selves
,
me
thinks
should
be
glad
of
such
a
Community
.
1.
Consider
that
the
Lord
Jesus
is
the
Head
of
the
Society
,
who
hath
undertaken
to
make
provision
for
the
whole
,
and
is
engaged
for
their
security
,
and
to
save
them
harmless
:
and
all
the
Riches
of
his
grace
and
love
belong
to
that
Society
,
and
will
be
yours
;
which
is
more
than
all
that
you
can
part
with
of
your
own
,
yea
more
than
all
the
treasures
of
the
world
.
It
is
therefore
the
noblest
and
richest
Society
in
the
world
that
you
shall
live
in
communion
with
,
if
you
will
deny
your selves
.
2.
And
the
Saints
that
are
the
Members
of
that
Society
are
the
Brethren
of
Christ
and
the
Heirs
of
Heaven
.
And
all
these
are
your
Brethren
;
endeared
in
special
love
to
you
,
engaged
to
assist
you
,
by
prayers
,
and
counsel
,
and
pains
and
purse
,
and
every
way
that
you
can
:
so
that
well
might
Christ
say
that
he
that
forsaketh
any
thing
for
him
,
shall
receive
even
an
hundred
fold
in
this
life
,
and
in
the
world
to
come
eternal
life
.
For
this
one
sorry
self
that
you
forsake
,
and
it
's
poor
accommodations
,
you
have
God
for
your
Father
,
and
Christ
for
your
Head
,
and
the
Holy
Ghost
for
your
Sanctifier
and
Comforter
,
and
the
Sripture
for
your
guide
,
and
Saints
for
your
Brethren
,
Companions
and
Assistants
,
engaged
to
you
in
truer
and
dearer
love
than
your
unsanctified
friends
that
cast
you
off
for
the
sake
of
Christ
.
And
had
you
rather
be
toiling
and
caring
for
your selves
,
than
let
go
self
and
enter
into
so
blessed
a
Community
,
where
you
may
cast
all
your
care
away
upon
God
,
who
hath
promised
to
care
for
you
;
and
may
feed
your selves
in
the
daily
delightful
fore-thoughts
of
life
eternal
?
Direct
.
9.
And
me
thinks
it
should
much
promote
your
self-denial
,
to
study
well
the
self-denying
example
of
Christ
,
and
his
eminent
servants
that
have
troden
in
his
steps
.
Christ
had
no
sinful
self
to
deny
;
nor
any
corrupted
flesh
to
mortifie
or
subdue
.
And
yet
he
had
a
self-denial
in
which
we
must
imitate
him
:
Rom.
15.
3.
[
For
even
Christ
pleased
not
himself
,
but
as
it
is
written
,
The
reproaches
of
them
that
reproached
thee
are
faln
upon
me
.
]
We
are
told
therefóre
by
Christs
example
,
that
it
is
not
only
the
pleasing
of
self
as
corrupted
by
sin
,
but
also
a
pleasing
of
natural
self
in
things
where
God
may
lay
a
restraint
on
it
,
or
put
it
to
the
tryal
,
that
we
must
avoid
,
and
in
which
we
must
deny
our selves
:
Even
as
Adam
was
to
have
denyed
his
natural
appetite
before
sin
had
corrupted
it
,
and
Christ
had
an
innocent
natural
will
of
which
yet
he
saith
,
[
Not
my
will
,
but
thine
be
done
.
]
His
whole
life
was
a
wonderful
example
of
self-denial
:
He
lived
in
a
low
esta●●
and
denyed
himself
of
the
Glory
and
Riches
of
the
world
,
and
became
poor
,
though
he
were
Lord
of
all
,
that
by
his
poverty
we
might
be
made
rich
,
2
Cor.
8.
9.
He
lived
under
the
reproach
of
sinners
;
of
sinners
that
he
created
:
of
sinners
whom
he
dyed
for
:
He
would
wear
no
Crown
,
but
a
Crown
of
Thorns
:
He
would
wear
no
Robes
but
the
Robes
of
their
reproach
:
He
yielded
his
cheeks
to
be
smitten
,
and
his
face
to
be
spit
upon
,
by
the
vilest
sinners
,
whom
he
could
with
a
word
have
turned
into
Hell
.
And
at
last
he
gave
himself
for
us
on
the
Cross
in
suffering
a
reproachful
cursed
death
,
Heb.
7.
27.
Tit.
2.
14.
Eph.
5.
2.
2.
25.
Gal.
1.
4.
And
can
you
read
such
an
example
of
self-denial
,
given
you
by
the
Lord
of
glory
,
and
not
be
transformed
into
the
image
of
it
?
I
think
the
study
of
a
self-denying
Christ
is
one
of
the
most
excellent
helps
to
self-denial
.
Take
it
from
the
Apostle
himself
,
Phil.
2.
1
,
2
,
3
,
4
,
5
,
6
,
7
,
8.
[
Fulfil
ye
my
joy
,
that
ye
be
like-minded
,
having
the
same
love
,
being
of
one
accord
,
of
one
mind
;
let
nothing
be
done
through
strife
or
vain-glory
,
but
in
lowliness
of
mind
let
each
esteem
other
better
than
themselves
:
Look
not
every
man
on
his
own
things
,
but
every
man
also
on
the
things
of
others
.
Let
this
mind
be
in
you
,
which
was
also
in
Christ
Jesus
;
who
being
in
the
form
of
God
,
thought
it
no
robbery
to
be
equal
with
God
;
but
made
himself
of
no
reputation
and
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likeness
of
men
,
and
being
found
in
fashion
as
a
man
,
he
humbled
himself
and
became
obedient
unto
death
,
even
the
death
of
the
Cross
:
Wherefore
God
also
hath
highly
exalted
him
]
[
Look
therefore
unto
Jesus
the
Author
and
Finisher
of
our
faith
,
who
for
the
joy
that
was
set
before
him
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
Throne
of
God
:
Consider
him
that
endured
such
contradictions
of
sinners
against
himself
,
lest
ye
be
wearied
and
faint
in
your
minds
,
]
Heb.
12.
2
,
3
,
4.
Direct
.
10.
But
the
greatest
help
to
self-denial
is
,
To
retire
from
the
Creature
into
God
,
and
live
in
the
love
of
him
,
and
employ
the
soul
continually
upon
him
.
Men
will
not
be
frightned
from
self
love
.
It
must
be
another
more
powerful
Love
that
must
draw
them
from
it
.
And
that
can
be
none
but
the
Love
of
God
.
When
you
have
soundly
discerned
a
surer
friend
than
self
,
a
wiser
,
a
better
,
an
abler
Governour
and
Defender
,
and
one
that
much
more
deserveth
all
your
Love
and
Care
;
then
you
will
turn
away
from
self
,
and
never
till
then
.
See
therefore
that
you
espouse
no
Interest
but
God's
;
and
then
you
wil
have
nothing
to
call
you
from
him
:
Let
love
so
close
you
with
him
and
unite
you
to
him
,
that
you
may
know
no
Happiness
but
his
Love
and
Glory
,
and
see
with
no
other
Light
than
his
:
and
know
no
will
but
the
will
of
God
;
nor
meddle
with
any
work
which
for
matter
and
end
you
cannot
call
the
work
of
God
.
Then
you
have
indeed
denyed
your selves
,
when
you
are
nothing
,
have
nothing
,
and
do
nothing
,
but
as
from
God
,
and
by
him
and
for
him
:
Own
not
any
self
but
in
and
for
God
,
and
then
you
may
love
and
seek
it
freely
;
or
this
is
to
be
called
a
loving
and
seeking
of
God
and
not
of
self
.
Own
not
any
Knowledge
,
but
that
which
is
from
the
Light
of
God
,
by
his
word
,
works
,
Spirit
and
Ordinances
,
and
which
leadeth
you
to
God
in
Holiness
and
Peace
,
and
guideth
you
in
his
service
,
and
then
you
need
not
condemn
your selves
of
self-conceitedness
,
or
a
selfish
understanding
.
Know
not
any
will
in
your selves
,
but
that
which
is
caused
by
the
will
of
God
,
and
directed
by
it
,
and
intended
to
fulfil
it
;
So
that
you
maybe
able
to
say
of
every
desire
of
your
soul
,
I
desi●e
this
because
that
God
would
have
me
desire
it
,
and
I
am
resolved
to
follow
his
will
in
the
seeking
of
it
,
and
the
end
of
my
desire
is
that
I
may
please
him
,
and
his
will
may
be
done
,
]
and
then
you
may
say
,
you
have
conquered
self-will
.
O
see
then
that
you
be
more
with
God
:
and
study
his
Mind
and
Will
,
his
Excellency
,
Sufficiency
and
Love
,
and
remember
that
you
are
a
dependent
being
,
that
are
nothing
but
in
and
by
him
,
and
therefore
should
know
no
interest
but
him
and
his
interest
,
nor
possess
any
thing
but
for
him
,
nor
know
any
will
or
way
but
his
will
and
way
,
and
so
let
his
be
yours
,
and
yours
be
his
,
by
a
holy
resignation
,
conformity
,
and
subserviency
unto
his
;
and
this
is
the
true
rectitude
and
holiness
of
man
,
this
is
a
finding
our selves
by
losing
our selves
,
and
the
only
saving
and
exalting
of
our selves
by
denying
our selves
.
Nothing
but
the
Light
of
God
will
master
self-conceitedness
:
and
nothing
but
the
love
of
God
will
overcome
self-love
:
and
nothing
but
an
union
and
closure
with
the
will
of
God
will
overcome
self-will
:
and
nothing
but
an
espousing
and
intending
God
and
his
interest
will
cause
a
true
denial
of
carnal
self-interest
:
and
nothing
but
a
seeking
of
God
,
conversing
as
with
him
,
and
living
to
him
,
will
cure
the
soul
of
self-seeking
and
an
ungodly
and
unprofitable
living
to
our selves
.
One
other
Direction
I
should
add
,
which
is
to
be
always
jealous
and
suspicious
of
self
;
but
this
will
fall
in
the
Conclusion
.
The
Conclusion
.
I
Have
now
finished
what
I
had
to
say
to
you
on
this
great
and
needful
subject
:
And
I
have
stayed
the
longer
on
it
,
that
I
might
occasion
your
own
thoughts
to
be
the
longer
on
it
:
For
it
is
not
a
few
hasty
running
thoughts
that
will
make
any
great
impression
on
the
soul
.
And
now
,
Christian
friends
,
whoever
you
are
that
hear
or
read
these
words
,
I
earnestly
intreat
you
in
the
name
of
God
that
you
will
set
your
hearts
to
the
deep
consideration
of
the
nature
and
odiousness
of
this
sin
of
selfishness
;
and
of
the
nature
and
necessity
of
self-denial
.
You
will
never
effectually
hate
and
resist
the
sin
which
you
think
lightly
of
,
and
is
not
in
any
great
discredit
with
you
;
nor
will
you
fly
from
it
with
fear
and
care
and
vigilancy
,
till
you
apprehend
the
dangerousness
of
it
.
I
have
not
only
told
you
,
but
proved
it
to
you
;
that
this
is
one
of
the
most
odious
and
dangerous
sins
in
the
world
,
even
the
sum
of
all
iniquity
,
that
containeth
a
thousand
sins
in
the
bowels
of
it
:
This
is
it
that
generateth
all
other
vices
,
and
fills
the
world
with
swarms
of
mischief
.
It
is
this
selfishness
that
corrupteth
all
estates
,
and
distracteth
all
Societies
,
and
disturbeth
all
affairs
.
Never
look
further
for
the
cause
of
our
calamities
:
It
is
self
that
causeth
the
miscarriages
and
negligence
of
the
Princes
,
Governours
and
●…istrates
of
the
world
,
while
they
look
all
at
their
●…nterest
,
and
little
at
the
things
of
Jesus
Christ
,
or
at
least
prefer
themselves
before
him
.
It
is
self
that
causeth
the
disobedience
of
subjects
,
while
they
judge
themselves
capable
of
censuring
their
Rulers
for
matters
that
are
beyond
their
reach
;
and
grudge
at
all
necessary
burdens
for
the
common
good
,
because
they
are
a
little
pinched
by
them
.
It
is
self
that
hath
kindled
the
miserable
Wars
that
are
laying
waste
so
many
Countrys
,
and
that
makes
such
woful
havock
in
the
World
.
It
is
self
that
hath
so
lamentably
abused
Religion
,
and
introduced
so
many
fantastical
self-conceits
under
the
name
of
high
Scholastical
subtilties
:
and
that
hath
let
in
so
many
errors
in
Doctrine
and
Worship
,
and
defiled
Gods
Ordinances
,
and
corrupted
and
almost
extinguished
the
Discipline
of
Christ
in
the
Church
.
It
is
self
that
hath
caused
the
Leaders
of
the
Assemblies
,
that
should
be
exemplary
in
Unity
and
Holiness
,
and
Industry
,
to
be
some
of
them
idle
and
negligent
,
and
some
of
them
carnal
and
vicious
,
and
so
many
of
them
in
discord
and
fierce
opposition
of
one
another
:
So
that
every
man
that
is
grown
up
to
a
high
degree
of
wisdom
in
his
own
eyes
(
and
such
Degrees
are
soon
attained
)
is
presently
venting
his
own
conceits
,
and
perhaps
publishing
them
to
the
world
,
and
seeking
out
an
Adversary
to
shew
his
Manhood
upon
,
and
reviling
all
that
are
not
of
his
Opinion
;
as
if
there
were
no
difficulty
in
the
matter
but
he
is
Learned
and
Wise
,
and
they
are
are
all
unlearned
and
ignorant
:
he
is
Orthodox
,
and
they
are
Hereticks
,
or
what
his
Pride
and
self-conceitedness
is
pleased
to
call
them
.
It
is
this
selfishness
that
makes
even
Godly
Ministers
the
Dividers
of
the
Church
,
the
reproach
of
their
Holy
Calling
,
the
occasion
of
the
increase
of
triumph
of
the
Adversaries
,
and
the
causes
of
no
small
part
of
all
our
unreformedness
,
distractions
and
calamity
;
and
the
refusers
and
resisters
of
the
Remedies
that
are
tendred
for
Healing
and
Reformation
.
I
dare
boldly
say
,
if
this
one
sin
were
but
rooted
out
of
the
hears
of
the
Ministers
themselves
that
are
the
Preachers
of
self-denial
,
it
would
make
so
sudden
and
wonderful
a
change
in
the
Church
,
as
would
be
the
glory
of
our
Profession
,
the
Joy
of
the
godly
,
and
the
admiration
of
all
!
O
happy
and
honourable
Magistrates
at
Court
and
Country
,
if
self
were
but
throughly
conquered
and
denyed
!
O
happy
and
Reverend
Ministry
,
the
pillars
of
Religion
,
the
honour
of
the
Church
,
if
it
were
not
for
the
shameful
prevalency
of
self
!
O
happy
Churches
,
happy
Cities
,
Corporations
,
Societies
and
Countrys
were
it
not
for
self
!
But
alas
,
this
is
it
that
saddeth
our
hearts
,
and
makes
us
look
for
more
and
more
sad
tidings
concerning
the
affairs
of
the
Church
,
from
all
parts
of
the
world
;
or
frustrates
our
hopes
,
when
we
look
for
better
.
For
we
know
on
the
one
side
,
that
without
self-denial
there
will
never
be
true
Reformation
or
Unity
;
neither
sin
nor
division
will
ever
be
overcome
;
and
on
the
other
side
we
see
that
selfishness
is
so
natural
and
common
and
obstinate
,
that
so
many
men
as
are
born
into
the
world
,
so
many
enemies
are
there
to
Holiness
and
Peace
,
till
grace
●●
all
change
them
;
and
that
all
endeavours
,
perswasions
,
convictions
,
do
little
prevail
against
this
deadly
rooted
sin
:
so
that
men
will
preach
against
it
,
and
yet
most
shamefully
live
in
it
;
and
after
all
rebukes
,
chastisements
and
heavy
judgements
of
God
,
the
Church
is
still
bleeding
,
and
Princes
,
Pastors
and
People
are
self-conceited
,
self-willed
and
self-seekers
still
.
Alas
for
the
cause
and
Church
of
Christ
!
Must
we
give
it
up
to
the
lusts
of
self
?
Must
we
sit
down
and
look
on
its
miserable
torn
condition
,
with
lamentation
and
despair
?
and
shall
we
deliver
down
this
despair
to
our
Posterity
?
Were
not
our
hope
only
in
the
Omnipotent
God
,
it
must
be
so
.
When
we
look
at
men
,
at
Magistrates
or
Ministers
,
we
see
no
hope
:
What
higher
professions
can
be
made
by
those
in
succeeding
Ages
,
than
have
now
been
made
?
And
yet
what
negligence
of
Magistrates
,
and
what
contentiousness
of
Ministers
,
destroy
all
hopes
?
So
that
we
look
at
the
Restauration
of
the
Church
,
as
at
the
Resurrection
,
that
must
be
done
by
Omnipotency
:
God
must
raise
up
another
Generation
of
more
self-denying
,
prudent
,
zealous
Magistrates
,
and
of
more
self-studying
,
peaceable
,
Humble
,
Zealous
,
Industristous
Ministers
,
before
the
Healing
work
be
done
.
The
selfish
spirit
that
prevaileth
now
in
the
most
,
is
neither
fit
to
be
the
Matter
or
Instrument
of
the
Reformed
Peaceable
state
which
we
expect
.
While
the
enemies
are
destroying
us
by
secret
fraud
and
open
force
,
we
stand
at
a
distance
and
unite
not
against
them
,
yea
we
are
calling
each
other
Heretick
and
Deceivers
,
and
teaching
them
how
to
revile
us
,
and
putting
such
words
into
their
mouth
against
us
,
as
may
help
our
people
to
despise
us
,
and
reject
us
,
and
warrant
them
from
our
own
mouths
or
pens
to
rail
at
us
and
forsake
us
:
One
part
of
us
being
Hereticks
or
Deceivers
by
the
testimony
of
the
other
part
,
and
the
other
part
by
the
testimony
of
too
many
of
them
.
Dear
Brethren
,
if
selfishness
shall
not
now
be
left
,
when
we
are
in
the
sight
of
the
havock
it
hath
made
,
and
stand
in
the
field
among
those
that
it
hath
slain
,
and
see
the
Church
of
God
so
horribly
abused
by
it
:
when
then
shall
it
be
forsaken
!
I
here
intreat
every
man
that
loveth
his
present
or
everlasting
Peace
,
and
the
Peace
of
the
Church
or
Commonwealth
,
that
he
will
resolve
upon
a
deadly
enmity
with
this
selfishness
in
himself
and
others
!
And
that
you
will
suspect
it
,
and
watch
against
it
in
every
work
you
have
to
do
.
Are
you
upon
any
imployment
spiritual
or
secular
?
Presently
enquire
when
you
set
upon
it
,
[
Is
there
no
self-interest
and
selfish
disposition
lurking
here
?
How
far
is
my
own
worldly
,
fleshly
ends
or
prosperity
concerned
in
it
?
]
And
if
you
discover
that
self
is
any
way
concerned
in
it
;
I
beseech
you
suspect
it
,
and
follow
self
with
an
exceeding
watchful
eye
;
and
when
you
have
done
your
best
,
it
is
ten
to
one
but
it
will
over-reach
you
.
O
look
to
it
that
you
be
not
ensnared
before
you
are
aware
.
Take
heed
of
it
,
especially
you
that
are
great
and
honourable
,
and
have
so
much
self-interest
to
tempt
you
in
the
world
!
How
hardly
will
you
escape
!
When
all
other
enemies
are
conquered
,
you
have
yet
self
the
greatest
enemy
to
overcome
.
Take
heed
of
it
;
you
that
have
any
rising
thriving
project
,
little
know
you
on
what
a
precipice
you
stand
:
Take
heed
of
it
you
that
are
in
deep
and
pinching
wants
,
lest
self
make
them
seem
more
grievous
than
they
are
,
and
provoke
you
to
venture
upon
sin
for
your
relief
.
Take
heed
all
you
that
have
raging
appetites
or
passions
,
or
lustful
inclinations
,
and
remember
your
enemy
is
now
discovered
,
and
you
have
him
to
deal
with
before
your
face
:
and
therefore
see
that
you
be
resolute
and
vigilant
.
Take
heed
all
you
that
have
Learning
,
Parts
,
or
fame
and
honour
,
or
any
thing
that
self
hath
to
glory
in
and
to
abuse
,
lest
the
noblest
gifts
should
by
this
deadly
principle
be
turned
into
a
plague
to
the
Church
,
and
to
your
souls
.
Suspect
self
in
the
choice
of
your
parties
and
opinions
:
Suspect
it
in
your
publick
labours
;
yea
and
in
your
private
duties
,
and
greatest
diligence
in
Religious
Works
;
lest
when
your
eyes
are
open'd
at
last
it
should
appear
,
that
you
preached
,
or
prayed
,
or
professed
,
or
wrote
,
or
lived
for
self
,
and
not
for
God
.
I
do
but
transcribe
the
counsel
to
you
,
that
God
is
daily
giving
in
to
my
own
soul
:
&
as
I
feel
exceeding
great
use
of
it
to
my self
,
so
I
am
sure
there
is
to
others
:
and
wo
to
me
and
you
if
we
take
it
not
,
and
be
not
found
among
the
self-denying
.
Doubtless
God
will
put
you
to
the
tryal
,
and
find
you
frequent
use
for
this
grace
.
Let
me
take
the
boldness
to
tell
you
from
my
own
(
though
alas
too
small
)
experience
,
that
as
it
is
meer
selfishness
,
that
is
the
perplexer
and
disquieter
of
the
mind
,
without
which
nothing
that
befalls
us
could
discompose
it
,
so
it
is
God
only
that
quiets
it
,
and
gives
it
rest
:
And
I
bless
the
Lord
I
can
truly
say
,
that
I
have
found
that
content
in
loving
and
closing
with
the
will
of
God
,
and
endeavouring
to
know
no
interest
but
his
,
to
disquiet
or
quiet
me
,
which
I
never
could
find
in
any
other
way
.
When
God
is
enough
for
us
,
and
his
will
is
in
our
eyes
,
the
will
of
a
Father
infinitely
good
,
it
may
satisfie
the
soul
in
the
darkest
condition
;
when
we
understand
not
the
particular
meaning
of
his
providence
,
nor
what
he
is
doing
with
us
,
yet
still
we
may
be
sure
that
he
is
doing
us
good
:
And
therefore
a
child
may
not
only
submit
to
the
will
of
God
,
because
it
cannot
be
resisted
,
as
enemies
must
be
forced
to
do
;
but
he
may
Rest
in
that
will
as
the
Center
of
his
desires
,
and
the
very
felicity
and
Heaven
of
his
soul
.
And
now
Sirs
,
I
must
let
go
this
subject
,
as
to
you
that
have
heard
it
preacht
,
for
we
must
not
be
always
on
one
thing
:
but
I
am
exceedingly
afraid
lest
I
have
lost
my
labour
with
most
of
you
,
and
shall
leave
you
as
selfish
as
I
found
you
;
because
sad
experience
tells
me
,
that
it
is
so
natural
and
obstinate
an
enemy
that
I
have
discovered
,
and
that
you
have
now
to
set
your selves
against
.
I
have
done
my
work
;
but
self
hath
not
done
,
but
is
still
at
work
in
you
.
I
cannot
now
go
home
with
every
one
of
you
,
but
self
will
go
home
with
you
.
I
cannot
be
at
hand
with
every
one
of
you
,
when
the
next
temptation
comes
,
but
self
will
be
at
hand
to
draw
you
to
entertain
it
.
When
you
are
next
tempted
to
error
,
to
pride
,
to
lust
,
to
contention
with
your
brethren
,
by
words
or
real
injuries
,
what
will
you
do
then
,
and
how
will
you
stand
against
this
enemy
?
If
God
be
not
your
Interest
,
and
the
dearest
to
your
souls
,
and
you
see
not
with
his
light
,
and
will
not
by
his
Will
,
and
self-denial
be
not
become
as
it
were
your
nature
;
you
will
never
stand
after
all
this
that
I
have
said
,
but
self
will
be
your
undoing
for
ever
!
If
you
have
not
somewhat
within
you
,
as
selfishness
is
within
you
,
to
be
always
at
hand
as
it
is
,
and
ready
,
and
constant
,
and
powerful
to
overcome
it
,
it
will
be
your
ruine
after
all
the
warnings
that
have
been
given
you
.
And
this
preserving
Principle
must
be
the
Spirit
of
God
,
by
causing
you
to
Deny
your selves
;
Believe
in
Christ
,
and
Love
God
above
all
.
I
say
again
that
you
may
think
on
it
,
and
live
upon
it
:
The
sum
of
all
your
Religion
or
saving
grace
is
in
these
three
,
Faith
,
Self-denial
,
and
the
Love
of
God
.
Departing
from
Carnal-self
,
Returning
home
to
God
by
Love
,
and
this
by
faith
in
the
Redeemer
,
is
the
true
Christianity
,
and
the
Life
that
leadeth
to
everlasting
life
.
FINIS
.