August
23.
1670.
IT
is
Ordered
by
the
Lords
of
His
Majesties
most
Honourable
Privy
Council
,
That
none
shall
Re-print
,
or
Import
this
Book
of
Mr.
Hugh
Binning's
,
Entituled
,
Fellowship
with
God
,
on
the
1.
Epistle
of
Iohn
,
Chap.
1.2
.
Nor
The
Sinners
Sanctuary
,
on
Rom.
Chap.
8.
Nor
Principles
of
Christian
Religion
,
all
by
the
said
Author
,
for
the
space
of
19.
years
to
come
,
without
licence
of
the
Printers
hereof
.
A.
G.
FELLOWSHIP
WITH
GOD
:
OR
,
XXVIII
.
Sermons
on
the
1.
Epistle
of
Iohn
,
Chap.
1
,
and
2.
Wherein
the
true
ground
and
foundation
of
attaining
,
the
spiritual
way
of
intertaining
fellowship
with
the
Father
and
the
Son
,
and
the
blessed
condition
of
such
as
attain
to
it
,
are
most
succinctly
and
dilucidly
explained
.
By
that
eminent
Preacher
of
the
Gospel
,
Mr.
Hugh
Binning
,
late
Minister
at
G●van
.
Joh.
17.21
.
That
they
all
may
be
one
,
as
thou
Father
,
art
in
me
&
I
in
thee
,
that
they
also
may
be
one
in
us
.
Vers.
22.
And
the
glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
,
even
as
we
are
one
.
EDINBVRGH
,
Printed
by
George
Swin●●un
and
Iames
Glen
,
and
are
to
be
sold
by
them
,
and
by
David
Trench
and
Th●mas
Brown
,
and
at
most
Book-sellers
Shops
.
1671.
To
the
sincere
seeker
after
fellowship
with
God
,
and
seriously
Heaven-ward-tending
Christian.
De●r
and
welbeloved
friend
,
AS
thou
a●t
in
thy self
a
rare
Iewel
,
a
most
precious
Stone
,
one
of
a
thousand
,
●ea
,
of
ten
thousand
,
being
compared
with
the
many
thousands
of
c●mmon
Stones
,
I
mean
,
external
Professors
in
the
visible
Church
,
who
rest
on
a
bare
name
,
and
of
whom
that
is
verified
in
every
Nation
,
which
our
Saviour
saith
,
M●t.
20
16.
Many
are
called
,
but
few
chosen
;
and
of
many
of
which
,
that
is
also
too
true
in
every
generation
(
and
oh
that
it
were
not
too
manifest
in
this
also
)
which
Paul
observed
in
his
time
,
Phil:
3.18
,
19.
For
many
walk
,
of
whom
I
have
told
you
often
,
and
now
tell
you
,
even
weeping
,
that
they
are
the
enemies
of
the
cross
of
Christ
,
whose
end
is
destruction
,
whose
god
is
their
belly
,
and
whose
glory
is
in
their
shame
,
who
mind
ear●●ly
things
.
And
as
to
Christ
thy
Lord
most
comely
,
as
a
Lilie
among
thorns
,
being
●is
love
among
the
daughters
,
Cant
2.2
.
So
also
,
thou
in
a
●pecial
way
art
the
dearly
beloved
and
longed
for
,
the
joy
and
crown
,
of
every
sincere
servant
of
Christ
in
the
Gospel
,
Phil.
4.1
.
Thou
art
,
if
not
the
only
,
yet
the
chief
object
of
their
labours
,
their
work
being
either
to
confirm
and
strengthen
thee
in
thy
way
,
that
thou
may
so
stand
fast
in
the
Lord
,
or
remove
impediments
,
make
crooked
thing●
straight
,
and
so
prepare
the
way
of
the
Lord
before
thee
,
or
to
guide
thee
by
the
light
of
Gods
Word
in
the
dark
night
of
temptation●
and
desertion
:
Now
,
as
we
are
confident
these
Sermons
were
preached
at
first
by
that
blessed
serious
labourer
in
the
work
of
the
Ministry
,
Mr.
Hew
Binning
,
with
a
special
eye
to
the
advancement
of
sincere
seek●rs
after
fellowship
w●●h
God
▪
and
seriously
Heaven-ward
tending
Christians
am●ngst
his
hear●●s
,
So
to
whom
shall
we
dire●t
this
posthumous
▪
and
al●s
,
unperfected
wor●
,
but
to
thee
(
O
serious
C●rist●an
)
who
makes
it
thy
work
not
only
to
s●●k
after
the
knowledge
of
●●d
in
Christ
,
in
a
meer
speculative
way
that
thou
may
know
,
and
therein
rest
,
a●
if
thy
w●●k
were
done
,
but
also
to
f●llow
after
the
enjoyment
of
that
known
God
,
and
believed
〈◊〉
S●●iour
,
and
all
the
promised
priviledges
of
grace
in
●his
l●fe
,
and
of
eternal
glory
in
the
life
to
come
;
To
thee
es●●cially
belong
these
precious
soul-ravis●ing
t●uths
delivered
in
these
Sermons
.
Two
things
,
we
kn●w
,
thou
hast
determined
thy
soul
unto
,
and
fixed
thine
eye
on
,
as
thy
a●m
and
ma●k
in
thy
gene●ation
▪
viz.
the
light
of
knowledge
,
and
the
life
of
practice
;
as
to
knowledge
,
we
are
confident
that
with
the
Apostle
Paul
,
1
Cor.
2.2
.
Thou
ha●●
determined
to
know
nothing
but
Christ
,
and
him
crucified
,
and
as
to
practice
,
with
the
said
Apostle
thou
prayes
,
that
thou
may
be
sincere
and
without
offence
till
the
day
of
Christ
,
being
filled
with
the
fruits
of
righteousnesse
,
which
are
by
Jesus
Christ
unto
the
glory
of
God
▪
Phil.
1.10
,
11.
And
that
●hou
may
be
bl●melesse
an●
h●rmlesse
,
the
Son
of
God
,
without
rebuke
i●
the
mi●st
of
a
crooked
and
perverse
nation
,
shining
as
a
light
in
the
world
,
Phil.
2.15
.
Now
in
reading
these
Serm●ns
thou
shall
perceive
,
that
to
help
thee
in
both
thes●
,
hath
be●n
the
very
scope
and
design
of
this
s●rio●●
Preacher
;
d●s●●est
thou
to
know
Jesus
Christ
the
Lord
of
life
,
either
acc●●ding
to
his
eternal
subsistence
in
the
infinit
understanding
of
the
●●ther
,
as
Go●
,
or
as
to
his
appearance
in
the
flesh
,
as
Man
,
or
fitnesse
as
Medi●tor
,
to
●econcile
the●
to
God
his
Father
●oth
in
respect
of
wi●lingness
and
ability
to
save
,
then
here
thou
shall
behold
him
deline
at
to
the
life
:
Would
thou
be
clearly
informed
a●ent
the
only
true
and
sure
foundation
of
fellowship
with
God
,
the
way
of
intertaining
it
,
the
honour
or
happinesse
of
it
,
and
sweet
fru●●s
of
it
,
that
fulnesse
of
joy
that
accompanies
it
,
here
sha●●
thou
find
so
clear
a
light
as
shall
rejoyce
thy
soul
:
Would
tho●
be
fortified
against
the
in●ursions
and
recursions
of
sin
an●
Satan
,
then
come
to
this
Magazine
,
and
be
furnished
●b●●●da●tly
:
desirest
thou
to
have
thy
so●l
●ncreased
in
the
〈◊〉
of
God
,
and
to
see
manif●st
demonstratio●●
of
〈◊〉
love
in
Christ
to
thee
,
o●
then
turn
in
hither
▪
〈◊〉
g●t
satisf●●●ion
to
thy
souls
desires
:
●f
thou
des●rest
with
David
,
to
hate
〈◊〉
with
a
perfect
hatred
,
here
,
if
any
where
,
thou
shal●
〈◊〉
thy
desire
:
yet
let
none
think
that
we
limit●
the
〈◊〉
an●
usefulness
of
these
Sermons
to
ser●o●●
Christians
〈◊〉
,
an●
so
by
consequence
exclude
all
others
fro●
a●y
●ope
of
〈…〉
in
reading
them
:
Nay
,
we
declare
that
thoug●
〈…〉
●●de●yable
that
●o●n
did
write
this
Epistle
w●th
a
●pecial
re●pect
to
the
spir●●ual
advantage
of
serio●●
〈◊〉
;
and
that
this
holy
Preacher
also
,
had
this
same
design
,
●et
●e
da●
be
bold
to
〈◊〉
all
of
what
degree
soever
,
to
the
serio●●
pe●using
of
them
,
assuring
them
that
in
so
doing
,
they
●●all
not
find
their
labour
in
vain
in
the
Lord
;
for
her●
are
such
pregnant
demonstrations
of
a
Deity
,
infinit
,
eternal
▪
●●●ipotent
,
incomprehensible
,
g●verning
all
things
by
the
wor●
of
his
powe●
,
as
ma●
dash
the
boldnesse
of
the
most
〈◊〉
raphys●cally
notional
,
or
prop●an●ly
practical
Atheist
,
and
wit●
conviction
of
spirit
m●ke
him
cry
out
,
as
Psal.
73.22
.
So
fooli●●
〈…〉
beast
before
thee
:
Here
〈◊〉
such
clear
〈…〉
●●lenesse
of
sin
,
of
its
direct
opposition
to
a
holy
God
,
and
his
most
holy
will
,
of
its
wofull
soul
d●●ning
effects
,
as
may
convince
the
most
prophane
and
stout-h●arted
carnalist
,
and
awake
him
out
of
his
soul
-
〈◊〉
of
security
and
presumption
:
●ere
are
so
glorious
evidences
of
Gods
free
and
inconceivable
love
to
the
world
,
in
Christ
Jesu●
the
Son
of
his
love
,
as
are
able
to
inlighten
with
the
light
of
consolation
the
sadliest
dejected
and
〈◊〉
down
soul
under
the
apprehension
of
the
curse
and
wra●h
of
God
due
to
it
for
sin
,
and
raise
it
up
to
the
hope
of
mercy
in
and
through
so
clearly
a
revealed
Saviour
:
In
a
word
,
here
are
to
be
found
convictions
for
Athe●sts
,
piercing
reb●kes
to
the
prophane
,
clear
instructions
to
the
ignorant
,
milk
to
b●●es
in
Christ
,
strong
meat
for
the
strong
,
strength
to
the
weak
,
●uickning
and
reviving
for
such
●s
faint
in
the
way
,
re●●●ratives
for
such
as
are
in
a
decay
,
reclamations
and
loud
o●esses
after
backsliders
to
recall
them
,
breasts
of
consolations
for
Zions
mourners
,
whether
under
the
first
convictions
of
the
Law
,
and
pangs
of
the
new
birth
,
or
under
the
ch●llenges
and
compunctions
of
heart
for
recidivation●
and
relapses
after
conversion
,
even
while
they
are
groaning
●nder
the
power
and
burden
of
the
body
of
death
,
Rom.
7.
And
to
add
no
more
,
here
are
most
excellent
counsels
and
directions
to
serious
seekers
of
fellowship
with
God
to
guide
them
in
their
way
,
and
help
them
forward
to
the
attainment
of
that
fulness
of
joy
which
is
to
be
had
in
fellowship
with
the
Father
and
the
Son
.
That
the
Lord
may
blesse
all
such
to
whose
hands
these
Sermons
shall
c●me
,
with
blessings
suit●ble
to
their
souls
condition
,
es●ecially
(
the
serious
Christian
.
)
for
whose
soul
furtherance
and
advancement
these
Sermons
were
first
Penn'd
,
and
now
Printed
,
is
the
most
affectiona●
desire
of
Thy
Servant
in
the
Gospel
of
our
dearest
Lord
and
Saviour
▪
A.
S.
SERMON
I·
1
Joh.
1.1
.
That
which
was
from
the
beginning
,
which
we
have
heard
,
&c.
IT
is
the
great
qualification
of
a
Disciple
,
or
Hearer
,
to
be
attentive
,
and
docile
,
to
be
capable
of
teaching
,
and
to
apply
the
mind
seriously
to
it
:
it
is
much
to
get
the
ear
of
a
man
;
if
his
ear
be
gotten
,
his
mind
is
the
more
easily
gained
:
Therefore
those
who
professed
eloquence
,
and
studied
to
perswade
men
to
any
thing
,
used
in
the
entry
,
to
fall
upon
some
thing
that
might
stir
up
the
attention
of
their
hearers
,
or
make
them
the
more
inclinable
to
receive
instruction
,
or
catch
their
●avour
or
good-will
,
which
is
of
great
moment
to
perswasion
:
for
it
is
sometimes
fit
to
open
the
passages
of
the
heart
by
such
means
,
that
there
may
be
the
more
easie
entry
for
instruction
and
perswasion
.
Truly
there
is
something
of
this
Art
runs
here
in
a
divine
channel
;
as
indeed
all
these
rules
of
humane
wisdome
attain
their
perfection
,
when
they
meet
with
a
divine
spirit
,
that
elevats
them
to
a
more
transcend●nt
use
.
Happy
was
that
eloquence
of
Pauls
,
and
something
like
the
sweet
inspi●ation
of
Angel●
,
by
which
they
prevail
with
the
●pi●its
of
men
:
Nevertheless
,
being
crafty
(
●aith
he
)
I
caught
you
with
guile
,
●
Cor.
12
16.
The●e
were
,
piae
fraudes
,
whe●eby
he
used
to
〈◊〉
poor
souls
out
of
the
pit
,
and
pluck
them
out
of
the
fire
;
and
he
that
said
,
I
will
m●ke
you
fi●hers
of
men
,
taught
them
to
use
some
holy
deceit
,
to
present
some
things
for
the
allurement
of
souls
,
and
so
to
surround
and
inclose
them
with
most
weighty
and
convincing
reasons
.
This
beloved
Apostle
who
leaned
upon
Christs
bosome
,
and
was
likely
to
learn
the
very
secrets
of
the
art
of
fishing
souls
,
you
see
how
he
goeth
about
the
business
;
he
useth
an
holy
art
in
this
Preface
;
being
about
to
give
a
re-capitulation
of
the
whole
Gospel
,
and
to
make
a
short
summary
of
the
Doctrine
of
it
,
for
the
more
effectual
establishment
,
and
confirmation
of
souls
already
converted
,
and
for
the
more
powerful
pe●swasion
of
others
to
imbrace
it
;
he
useth
all
the
skill
that
can
be
in
the
entry
,
to
dispose
mens
hearts
to
receive
it
;
like
a
wise
Orator
,
he
labours
to
make
them
attentos
,
dociles
,
&
benevolos
:
to
stir
up
their
attention
,
to
conciliat
their
affection
,
and
so
to
make
them
docile
,
and
easily
teachable
:
He
stirrs
up
attention
,
when
he
shews
that
he
is
not
to
speak
about
trifling
light
matters
,
or
low
things
,
or
things
that
do
not
concern
them
;
but
concerning
the
greatest
,
most
concerning
,
●nd
important
things
to
them
,
even
the
word
of
life
,
in
which
all
their
life
was
wrapt
up
:
which
though
it
was
ancient
in
it self
,
yet
withall
it
was
a
new
thing
to
the
world
,
and
so
for
all
respects
deserved
to
be
taken
serious
notice
of
.
Then
he
conciliats
their
benevolence
and
good-will
,
by
shewing
his
own
good
affection
towards
them
,
and
his
great
design
in
it
,
that
it
was
only
for
their
good
and
salvation
,
that
he
had
nothing
else
before
him
,
but
to
have
them
partakers
with
himself
,
in
that
same
happinesse
:
he
had
sound
a
jewel
,
and
he
hides
it
not
,
but
proclaims
it
,
that
all
men
may
have
fellowship
with
him
,
and
that
is
,
with
God
,
and
that
cannot
but
bring
in
full
joy
to
the
heart
.
Now
a
soul
being
made
thus
attentive
,
and
willing
to
hear
,
it
is
the
best
disposition
,
that
makes
them
most
capable
of
being
taught
.
If
those
two
stayes
were
come
over
;
the
careless
regard
that
is
in
mens
hearts
towards
the
Gospel
,
and
the
suspicious
thoughts
and
prejudices
against
the
Ambassadours
of
it
,
then
what
would
hinder
to
believe
it
?
The
great
miseries
of
men
are
,
Inconsideration
,
and
Misapprehension
:
Either
men
are
so
noised
with
other
things
,
continually
buzzing
in
their
ears
,
and
their
hearts
so
possest
with
the
clamours
of
their
lusts
,
and
the
cryes
of
the
things
of
this
world
,
that
they
have
no
leasure
so
much
as
to
hearken
patiently
to
this
blessed
sound
,
or
to
apprehend
seriously
what
weight
and
moment
lyes
in
it
;
and
so
the
most
part
of
men
cannot
give
that
●●rnest
and
deep
attention
that
is
nec●ss●●i●y
●equi●ed
fo●
this
divine
teaching
;
or
else
there
a●e
m●ny
mistakes
and
misconception●
of
the
Gospel
,
which
sometimes
arise
to
that
hight
of
●easoning
ag●inst
God
,
and
prej●dices
against
them
that
ca●●y
this
message
;
which
usually
a●e
joyned
together
,
and
the●e
stop
〈◊〉
ea●s
of
men
against
the
wisest
and
most
powe●ful
inchantment
of
P●eaching
,
that
it
gains
not
much
g●ound
on
them
.
O
that
ye
would
once
listen
to
the
Gospel
,
Hea●ken
and
incline
your
ears
unto
me
,
i●
the
Lords
fi●st
great
request
:
and
i●
once
you
do
but
se●io●sly
apply
your
minds
and
hearts
,
to
see
what
is
held
out
unto
you
,
and
to
prove
what
good
i●
in
it
,
certainly
these
sure
and
eve●lasting
me●cies
will
mercifully
and
sweetly
c●tch
you
with
guile
,
and
deceive
you
,
(
if
I
may
say
so
)
to
your
eternal
advantage
.
Wisdome
,
the
Fathers
wisdome
,
begs
but
an
equal
hea●ing
of
you
,
let
her
have
but
a
patient
hearing
,
and
a
silent
impartial
judgement
of
the
heart
,
and
she
will
ca●●y
it
off
all
that
suit
you
:
It
is
lamentable
that
the
voice
of
God
should
be
out-cryed
by
mens
continual
uninterrupted
flood
of
businesse
,
that
fills
the
heart
with
a
continual
noise
,
and
keeps
men
in
such
a
constant
hurry
and
distemper
,
that
they
can
give
time
and
patie●●e
to
nothing
else
▪
and
this
is
only
the
advantage
,
the
world
and
the
lust●
of
it
have
;
for
if
they
come
once
under
a
sober
and
serious
ex●mination
,
and
the
other
party
,
that
is
,
Iesus
Christ
,
and
the
Word
of
Life
,
might
h●ve
the
liberty
to
be
heard
in
the
inward
retired
thoughts
of
the
heart
,
it
would
soon
be
found
how
unequal
they
are
,
and
that
all
their
efficacy
consists
,
in
our
ignorance
,
and
their
strength
,
in
our
weaknesse
;
Certainly
Christ
would
carry
it
,
to
the
conviction
of
all
that
is
in
the
soul.
I
beseech
you
let
us
giv●
him
this
attention
.
He
that
answer●
a
tale
before
he
hear
it
,
it
s
a
solly
●nd
weaknesse
to
him
:
A
●olly
certainly
it
is
to
give
this
Gospel
a
repulse
before
ye
hear
it
:
It
promiseth
life
and
immortality
,
which
nothing
else
doth
;
and
you
intertain
other
things
upon
lower
promises
and
expectations
,
even
after
frequent
experiences
of
their
deceitfulnesse
:
What
a
madnesse
then
is
it
to
hear
this
promise
of
life
in
Christ
,
so
o●ten
beaten
upon
you
,
●nd
yet
never
so
much
as
to
put
him
to
the
proof
of
it
?
and
to
put
him
off
continually
who
knocks
at
your
hearts
,
be●o●e
you
will
consider
attentively
who
it
is
that
thus
importunes
you
.
O
my
beloved
,
that
you
would
hear
him
to
Amen
,
let
him
speak
freely
to
your
hearts
,
and
commune
with
them
in
the
night
on
your
beds
,
in
your
greatest
retirement
from
other
things
,
that
you
may
not
be
disturbed
by
the
noise
of
your
lusts
and
business
;
and
I
perswade
my self
,
you
who
have
now
least
mind
of
this
life
,
and
joy
in
God
,
should
find
it
,
and
find
it
in
him
:
But
to
cut
off
●ll
convictions
and
perswasions
●t
fi●st
,
●nd
to
set
such
a
gua●d
at
your
minds
,
to
provide
that
nothing
o●
that
●ind
come
in
▪
or
else
that
it
be
cast
out
as
an
enemy
,
thi●
is
unequal
,
ignorant
,
and
unreasonable
dea●ing
,
which
you
alone
will
repent
of
,
it
m●y
be
too
late
,
when
past
●emedy
.
He
p●opounds
that
which
he
is
to
speak
,
in
the
fi●t●st
way
for
the
commendation
of
it
to
their
hearts
:
and
Oh!
How
vast
a
difference
betwixt
this
,
and
the
ordinary
subject
of
mens
discou●●e●
?
our
ears
are
filled
continually
with
reports
:
and
it
is
the
usual
way
of
men
to
delight
to
hear
,
and
to
report
,
even
those
things
that
are
not
so
delightful
in
themselves
;
and
truly
there
are
not
many
occur●ences
in
the
world
(
●uppose
you
had
a
Di●●nal
of
the
●ff●irs
of
all
men
,
every
week
)
that
can
give
any
solid
refreshment
to
the
heart
,
except
in
the
holy
meditation
of
the
vanity
,
vexation
,
and
inconstancy
that
God
hath
subjected
all
those
things
unto
.
But
it
s
sad
,
that
Christians
,
who
have
so
noble
and
divine
,
so
pleas●nt
and
profitable
things
,
to
speak
upon
one
to
another
,
are
notwithstanding
as
much
subject
to
that
Atheni●n
disease
,
to
be
i●ching
a●ter
new
things
continually
,
and
to
spend
our
time
this
way
,
to
repo●t
,
and
to
hear
news
;
and
alas
,
wh●t
a●e
those
things
that
are
tossed
up
and
down
continually
,
but
the
follies
,
weaknesse●
,
impotencie●
and
wickedness
,
ambition
and
avarice
of
men
,
the
iniquity
and
impiety
of
the
world
that
lyes
in
wickednesse
;
and
is
there
●ny
thing
in
this
,
either
pleasant
or
profitable
,
that
we
should
delight
to
intertain
our
own
thoughts
,
and
others
ears
with
them
?
But
the
Subj●ct
that
is
here
intreated
of
,
is
of
another
nature
,
nothing
in
it self
so
excellent
,
nothing
to
us
so
convenient
,
That
which
was
from
the
beginning
,
of
the
word
of
life
,
we
declare
unto
you
.
O
how
pleasant
and
sweet
a
voice
is
that
which
sounds
from
Heaven
,
be
those
confused
noises
●re
that
arise
from
the
earth
?
This
is
a
Message
that
is
come
from
Heaven
,
with
him
that
came
down
from
it
:
and
indeed
that
is
the
Airt
,
from
whence
good
news
hath
come
;
Since
the
first
curse
was
pronounced
upon
the
earth
,
the
earth
hath
brought
forth
nothing
,
but
thorns
and
b●iars
of
contention
,
stri●e
,
sorrow
,
and
vexation
:
Only
from
above
hath
this
Message
been
sent
to
renew
the
world
again
,
and
recreat
it
,
as
it
were
:
There
are
four
properties
by
which
this
infinitly
surpasses
all
other
things
can
be
told
you
.
For
it self
it
is
most
excellent
▪
for
its
endurance
,
it
is
most
ancient
;
and
to
us
,
it
is
most
profitable
;
and
both
in
its
self
,
and
to
u●
,
it
is
most
certain
;
and
by
these
the
Apostle
labours
to
prepare
their
hearts
to
serious
attention
.
For
the
excellency
of
the
subject
that
he
is
to
declare
,
its
incomparable
,
for
it
is
no
lesse
,
then
that
Jewel
that
is
hid
in
the
Mine
of
the
Scriptures
,
which
he
,
as
it
were
,
digs
up
,
and
shews
and
o●●er●
it
unto
them
;
that
Jewel
(
●
say
)
which
,
when
a
man
hath
sound
,
he
may
sell
all
to
buy
it
;
that
Jewel
,
more
precious
then
the
most
precious
desires
and
delights
of
men
,
even
Iesus
Christ
,
the
substantial
word
of
life
,
who
is
the
substance
of
all
the
shadows
of
the
Old
Testament
,
the
end
of
that
ministery
,
the
accomplishment
of
the
promises
,
and
that
very
life
of
all
Religion
,
without
which
there
is
nothing
more
vain
and
empty
.
It
i●
t●ue
,
the
Gospel
is
the
word
of
life
,
and
holds
out
salvation
to
poor
sinners
,
but
yet
it
is
Ch●ist
that
is
th●
life
of
that
wo●d
,
not
only
as
touching
the
efficacy
and
power
of
it
,
but
as
touching
the
subject
of
it
;
for
the
Gospel
is
a
word
●f
li●e
only
,
because
it
speaks
of
him
,
who
is
the
life
and
the
light
of
men
;
it
is
but
a
report
of
the
true
life
,
a●
Iohn
said
,
I
am
not
that
light
,
but
am
sent
to
bear
witness
of
that
light
,
Joh.
1.8
.
So
the
Gospel
,
though
it
be
called
the
power
of
God
to
salv●tion
,
Rom.
1.16
.
and
the
savour
of
life
,
and
the
Gospel
of
salvation
,
Eph.
1
13.
yet
it
is
not
that
true
life
,
but
only
a
testimony
and
declaration
of
it
,
it
hath
not
life
and
immortality
in
it self
,
but
only
the
bringing
of
those
to
light
,
and
to
the
knowledge
of
men
,
2
Tim.
1.10
.
it
is
a
discovery
where
these
treasures
are
lying
▪
for
the
searching
and
finding
.
To
speak
of
this
word
of
life
,
Iesus
Christ
,
according
to
his
eternal
subsistence
in
the
infinite
understanding
of
the
Father
;
it
would
ce●tainly
requi●e
a
di●ine
●pi●it
,
mor●
elevated
above
the
o●dinary
sphere
of
men
,
and
sep●rate
from
that
earthlinesse
,
and
impurity
,
that
makes
us
incapable
of
seeing
that
holy
and
pure
Majesty
.
Angels
were
but
low
Messengers
for
this
;
for
how
can
they
expresse
to
us
,
what
they
cannot
conc●ive
thems●lves
,
and
therefore
wonder
at
the
mystery
of
i●
?
I
confes●e
,
the
best
way
of
speaking
those
things
,
which
so
infinitly
surpass
created
capacities
,
were
to
sit
down
in
silence
,
and
wonder
at
them
;
and
withall
to
taste
such
a
sweetnesse
,
in
the
immense
greatnesse
,
and
infi●it
myste●iou●nesse
of
what
we
believe
,
as
might
●avish
the
soul
more
,
●fter
that
which
is
unknown
,
then
all
the
perfections
of
the
world
known
and
seen
to
the
bottom
can
do
.
This
Doctrine
of
the
holy
Trinity
hath
been
propagated
from
the
beginning
of
the
world
,
even
among
the
Heathens
,
and
derived
by
tradition
f●om
the
first
Fathers
,
or
the
Hebrews
to
neighbour
Nation●
,
and
therefore
they
speak
many
divine
things
of
that
Infinit
,
Supream
Being
,
who
is
the
fountain
of
the
whole
Creation
,
and
that
he
created
all
things
by
his
most
divine
Word
,
and
that
his
blessed
Spirit
is
the
union
and
bond
of
both
,
and
of
all
things
besides
.
It
is
known
what
mysteries
the
Pythagoreans
apprehended
in
the
number
of
Three
,
what
perfection
they
imagined
to
be
in
it
:
So
much
was
let
out
,
as
might
either
make
them
without
excuse
,
or
prepare
the
world
to
receive
readily
the
〈…〉
should
be
〈◊〉
●ev●ale●
:
It
i●
commonly
he●d
forth
,
that
this
eternal
Word
,
i●
the
b●●●h
o●
the
infinit
understanding
o●
God
,
reflecting
upon
his
own
most
ab●olu●e
and
pe●fect
bein●
;
which
i●●llust●ated
by
some
poor
comparison
to
us
Creatures
,
who
●o●m
in
our
mind
▪
in
the
understanding
of
any
thing
,
an
inward
word
,
or
image
of
the
object
,
some
rep●e●entation
and
similitude
of
that
we
un●e●st●nd
,
and
this
is
mo●e
perfect
then
an
external
vocal
expression
can
be
;
so
we
have
a
weak
and
finit
conception
of
the
acting
of
that
infinit
wisdom
of
God
,
by
which
he
knows
himsel●
,
th●t
the●e
results
,
as
it
were
,
upon
it
,
the
per●ect
subst●ntial
im●ge
,
and
the
expresse
character
of
the
Divine
Essence
;
and
therefore
is
the
Son
of
God
called
,
the
Word
which
was
with
God
,
and
the
wisdome
of
the
Father
,
because
he
is
,
a●
it
were
,
the
very
birth
of
his
unde●standing
,
and
not
only
the
Image
of
his
own
Essence
,
but
the
Idea
,
in
which
he
conceived
,
and
by
which
he
created
the
visible
world
.
Then
we
use
to
conceive
the
H●ly
●host
,
as
the
production
of
his
blessed
will
,
whereby
he
loves
,
delights
,
and
hath
complacency
in
his
own
all-sufficient
,
all-blessed
Being
,
which
he
himself
alone
pe●fectly
comprehend
▪
by
his
infinit
understanding
▪
and
therefore
called
,
the
Spirit
,
a
word
borrowed
from
●esemblance
to
poor
cre●t●res
,
who
have
many
impulses
,
and
inclination●
to
several
thing●
,
and
are
carried
to
motion
,
and
action
,
rather
from
that
part
which
is
invisible
in
them
;
the
subtilest
parts
therefore
called
Spirits
:
So
the
Lo●d
applyes
his
Almighty
power
,
and
exerceth
his
infinite
wisdome
,
according
to
the
pleasure
and
determination
of
his
will
,
for
that
seems
to
be
the
immediat
p●inciple
of
wo●king
;
therefore
there
i●
mention
made
of
the
Spiri●
,
in
the
Creatio●
of
the
wo●ld
,
He
sent
●ut
his
Spirit
,
and
they
were
●reated
,
P●al.
104.30
.
These
are
the
weak
and
low
attempts
of
men
to
●each
the
height
of
that
unsearchable
mystery
;
such
conjectu●es
we
have
of
this
Word
of
God
,
and
his
eternal
gene●ation
,
as
if
Trees
could
take
upon
them
to
unde●stand
the
nature
of
Beasts
,
or
as
if
Beasts
would
presume
to
give
an
account
of
the
spirit
that
acts
in
men
:
Certainly
the
distance
is
in●initly
greater
between
God
and
us
;
and
he
must
needs
behold
greater
vanity
,
folly
,
and
darknesse
,
in
our
clearest
apprehensions
of
his
Majesty
,
then
we
could
●ind
in
the
reasonings
and
conceptions
of
Beasts
about
our
nature
.
When
our
own
conception
in
the
womb
,
is
such
a
mystery
,
as
made
David
to
sa●
,
O
how
wonderfully
am
I
made
,
and
fearfully
?
he
saw
a
curious
art
and
wisdom
in
it
,
that
he
could
not
understand
,
and
he
believed
an
infinit
power
,
he
could
not
conceive
,
which
surprized
his
soul
with
such
unexp●cted
matter
of
wonder
,
as
made
him
fear
and
tremble
at
the
thought
of
it
.
I
say
,
when
the
generation
of
a
poor
creature
,
hath
so
much
depth
of
wisdome
in
it
,
now
canst
thou
●●ink
to
understand
that
eve●lasting
wonder
of
Angel●
,
the
birth
and
conception
of
that
eternal
wisdom
of
God
?
An●
if
thou
canst
not
understand
from
whence
the
wind
comes
,
and
whither
it
goes
,
or
how
thine
own
spirits
beat
in
thy
veins
,
what
is
the
production
of
them
,
and
what
their
motions
?
How
can
we
then
conceive
the
procession
of
the
Holy
Ghost
,
which
eye
hath
not
seen
,
nor
ear
heard
,
nor
h●th
it
entered
into
the
heart
of
man
to
consider
it
?
SERMON
II·
1
Joh.
1.1
.
That
which
was
from
the
beginning
,
&c.
THings
are
commended
sometimes
,
because
they
are
ancient
,
especially
Doctrines
in
Religion
,
because
truth
is
before
error
,
and
falshood
is
but
an
aberration
from
truth
;
and
therefore
th●re
is
so
much
ple●
and
contention
●mong
men
,
about
Antiquity
,
as
if
it
were
the
sufficient
rule
of
verity
;
but
the
abuse
is
,
that
men
go
not
far
enough
backward
in
the
steps
of
Antiquity
,
that
is
,
to
the
most
ancient
rule
,
and
pro●ession
,
and
practice
of
truth
in
Scripture
,
to
Christ
and
his
Apostles
,
but
halt
in
their
Grand-fathers
Tombs
.
But
sometimes
things
a●e
commended
,
●ec●●●e
new
;
the
nature
of
man
being
inclined
to
change
and
variety
,
and
ready
to
su●fe●t
and
loath
accustomed
things
:
Even
as
the
stomach
finds
appetite
for
new
and
unusual
dyets
,
so
the
mind
of
man
hath
a
sec●et
longing
a●ter
new
doct●ines
,
and
things
.
Now
we
have
both
these
combined
together
in
this
Subject
,
which
makes
it
the
more
excellent
and
wonder●ul
;
Antiquity
,
and
Novelty
:
for
Antiquity
,
it
is
that
which
was
from
the
beginning
,
and
which
was
with
the
Father
,
and
that
is
before
all
Antiquity
,
even
from
eternity
;
not
only
from
the
beginning
of
time
,
but
before
all
time
,
be●ore
all
imaginable
beginnings
.
He
,
of
whom
he
speaks
,
Christ
Iesus
,
the
Fathers
Word
,
was
with
the
Father
,
from
the
beginning
,
with
the
Ancient
of
Dayes
,
who
infinitly
,
and
unmeasurably
,
antidates
all
antiquity
,
to
whose
endurance
,
all
antiquity
that
is
renowned
among
men
,
is
but
novelty
,
to
whom
,
the
world
is
but
as
of
six
dayes
standing
,
or
but
as
of
yesterday
,
if
we
consider
that
infinit
,
beginningless
,
immensurable
endurance
of
God
,
before
this
world
:
What
a
boddom
or
clew
is
that
,
that
can
never
be
untwined
by
the
imaginations
of
men
and
Angels
;
To
all
eternity
they
should
never
unwind
it
,
and
come
to
the
end
of
that
threed
,
of
the
age
of
the
Father
,
and
the
Son
;
who
possessed
one
another
before
the
hills
were
,
and
before
the
foundations
of
the
mountains
:
This
is
it
that
maketh
Religion
the
rich●st
an●
most
tra●●c●ndent
subj●ct
in
the
world
,
that
it
p●esent●
us
with
a
two●old
ete●nity
,
and
invi●o●s
the
soul
befo●e
and
behin●
with
an
eternity
without
beginning
,
only
proper
to
God
,
and
an
ete●nity
without
●nd
,
communicated
to
Angels
and
men
,
from
God
.
That
which
was
from
the
beginning
,
and
before
all
beginning
,
either
real
,
or
im●gined
,
How
much
moment
●nd
weight
is
in
that
,
to
perswade
a
soul
,
and
compose
it
,
beyond
all
the
specious
and
painted
appearances
of
the
wo●ld
?
to
consider
that
such
●
Saviour
is
holden
out
unto
us
,
to
come
unto
,
and
lean
upon
,
that
is
the
Rock
of
ages
,
upon
whose
word
,
this
huge
frame
is
bottomed
,
and
stands
fi●m
;
one
who
infinitly
exceeds
and
prevents
all
things
,
visible
or
invisible
,
all
their
mutations
and
changes
,
one
who
was
possessed
of
the
Father
,
as
hi●
delight
,
before
the
foundation
of
the
world
,
and
so
most
likely
to
reconcile
him
to
us
,
and
prevail
with
him
;
yea
,
most
certainly
,
they
must
have
one
will
,
and
one
delight
,
who
were
undivided
from
all
eternity
;
and
they
then
rej●y●i●g
in
the
h●bitable
parts
of
the
earth
,
taking
complacency
in
their
own
thoughts
of
peace
and
good-will
they
had
toward
us
,
afte●wa●ds
to
b●eak
forth
.
And
if
both
delighted
in
their
very
projects
and
plots
upon
the
business
,
what
may
we
think
the
accomplishment
of
the
whole
design
will
add
,
if
it
were
possible
to
supe●add
to
their
delight
?
I
would
have
you
upon
this
,
to
gather
two
considerations
,
●o●
your
edification
:
One
,
to
think
what
an
incompa●ably
excellent
Saviour
we
have
,
one
with
God
,
equal
to
him
,
yea
,
one
with
him
from
all
ete●nity
,
and
so
how
strong
a
foundation
there
is
for
faith
and
confidence
?
What
a
Rock
to
establish
a
tossed
soul
upon
?
Mans
misery
and
curse
being
for
all
eternity
,
their
is
one
to
deliver
from
that
,
who
was
from
all
eternity
.
And
who
could
purchase
unto
us
such
absolute
bl●ssedness
throughout
all
ete●nity
,
who
was
not
himself
from
all
eternity
?
What
marvellous
congruity
and
beauty
is
in
the
ways
of
God
?
How
is
all
fitted
and
●ramed
by
infinit
wisdom
?
to
the
end
that
we
may
have
strong
consolation
.
Do
you
not
see
the
infinit
evil
,
and
hainousness
of
sin
,
in
the
giving
of
such
a
p●ecious
ransome
for
it
?
O
how
is
the
black
visage
of
sin
pourtrayed
in
the
beauty
and
glory
of
the
Mediators
Person
?
How
is
it
painted
,
even
to
horrour
in
his
death
?
Again
,
what
divinity
and
worth
is
put
upon
the
immortal
soul
of
man
,
that
is
but
of
yesterday
,
since
the
beginning
?
When
he
that
was
the
delight
of
God
,
before
all
beginning
,
is
weighted
in
the
ballance
,
as
it
were
,
with
it
,
and
no
other
thing
found
sufficient
for
exchange
and
compensation
,
that
the
soul
may
be
redeemed
:
And
doth
not
this
answer
all
the
jealousies
,
and
suspicious
thoughts
,
and
fea●ful
apprehensions
,
arising
from
the
consideration
of
our
own
weaknesse
and
infirmity
?
When
such
an
one
is
offered
,
as
is
able
to
save
to
the
utmost
.
Then
I
would
desire
you
may
believe
,
that
the
Father
is
as
well
minded
to
the
salvation
of
sinne●s
,
as
the
Son
;
●or
they
were
sweet
company
together
from
all
eternity
,
and
,
as
it
we●e
,
contrived
this
plot
and
design
between
them
,
to
save
and
●edeem
mankind
.
Some
intertain
ha●sher
thoughts
of
the
Father
,
as
if
Christ
were
more
accessible
,
and
exorable
;
but
the
t●uth
is
,
he
hath
given
his
Son
this
command
,
and
the●efore
he
professed
,
that
it
was
not
so
much
his
will
,
as
his
Fathers
,
he
was
about
:
Therefore
correct
your
apprehension●
,
do
not
stand
aback
from
the
Father
,
as
it
were
,
till
you
have
prevailed
with
Christ
,
no
,
that
is
not
the
way
;
come
in
your
fi●st
addresse
to
the
Father
,
in
the
Son
,
for
so
he
wills
you
;
not
because
he
must
be
ove●come
by
his
Sons
perswasion
,
but
because
he
would
have
his
love
to
run
in
th●t
ch●nnel
,
through
Christ
to
us
:
And
indeed
our
S●viour
was
much
in
holding
out
the
love
of
the
Father
,
and
laboured
to
perswade
the
wo●ld
of
it
.
Withall
,
I
wish
you
to
consider
whom
ye
neglect
and
despise
,
who
hear
this
Gospel
daily
,
and
the
word
of
life
holden
out
unto
you
;
and
yet
suffer
not
your
hearts
to
be
moved
,
or
stirred
after
him
.
Alas
,
my
beloved
,
to
forsake
so
great
a
mercy
,
as
the
eternal
Word
of
Life
,
as
the
infinit
Wisdome
of
the
Father
,
and
to
let
the
offer
of
this
,
every
day
run
by
us
,
and
never
to
find
leasure
and
vacancy
from
the
multitude
of
businesses
,
and
throng
of
the
thoughts
,
and
lusts
of
the
world
,
never
to
start
so
far
backward
,
as
to
look
beyond
this
world
,
to
God
,
and
his
Son
Iesus
Christ
,
never
to
mind
seriously
,
either
him
that
was
before
all
things
visible
,
or
our
own
souls
,
th●t
must
survive
,
and
out-live
all
this
visible
frame
.
This
,
I
say
,
is
the
great
misery
and
condemnation
of
the
world
,
that
this
eternal
light
hath
shined
,
and
you
love
your
own
darkness
better
:
But
be
perswaded
,
that
one
day
ye
will
think
one
offer
of
this
Word
of
Life
,
better
then
life
,
better
,
infinitly
better
then
the
most
absolute
life
that
the
attendance
and
concurrance
of
all
the
creatures
could
yeeld
you
.
O
then
that
ye
would
incline
your
ears
and
heart●
to
this
that
is
declared
unto
you
,
to
receive
this
Word
of
Life
,
that
was
from
the
beginning
,
and
ye
may
be
perswaded
,
ye
shall
enjoy
a
blessednesse
without
end
.
But
there
is
withall
a
newness
in
this
subject
,
which
both
increases
admiration
,
●nd
may
the
more
engage
our
affection
;
for
the
life
was
manifested
(
saith
he
)
vers.
2.
and
he
is
such
a
word
of
life
,
as
though
he
was
invisible
,
and
untouchable
from
the
beginning
,
yet
he
wa●
lately
cloathed
with
flesh
,
that
mad●
him
both
visible
,
and
capable
of
being
handled
.
Now
truly
these
●re
the
two
Poles
,
about
which
the
mystery
,
glory
,
and
wonder
of
Christianity
turns
:
the
antiquity
of
his
real
existence
,
as
God
;
and
the
latenesse
or
novelty
of
his
appearance
in
the
flesh
,
a●
man
;
Nothing
●o
old
,
●or
he
hath
the
infinit
fore-start
of
the
oldest
and
most
ancient
Creatu●e●
.
Take
those
Angels
,
the
Sons
of
God
,
who
sung
together
in
the
fi●st
morning
of
the
Creation
,
yet
their
generation
can
soon
be
told
,
and
their
years
numbered
;
it
is
easie
to
calculat
all
antiquity
,
and
we
should
not
reach
six
thousand
years
,
when
it
is
taken
at
the
largest
measure
;
and
what
are
six
thousand
years
in
his
sight
,
but
as
six
dayes
,
when
they
are
past
?
and
if
we
would
run
backward
,
as
far
before
that
point
of
b●ginning
,
and
calculat
other
six
thousand
,
yet
we
a●e
never
a
jote
nearer
the
age
of
the
Son
of
God
.
Suppose
a
mountain
of
sand
,
as
big
a●
the
ea●th
,
and
an
Angel
to
take
from
it
one
g●ain
every
year
,
your
imagin●tion
would
weary
it self
,
e●e
ye
reckoned
in
what
space
this
mountain
should
be
diminished
,
or
removed
:
It
would
ce●tainly
trouble
the
Arithmetick
of
the
wisest
Mathematician
.
Now
imagine
as
many
years
,
or
ages
of
years
,
to
have
run
out
before
the
world
took
its
beginning
,
a●
the
years
in
which
the
Angel
would
exhaust
this
mountain
;
yet
we
have
not
come
a
white
nearer
the
endur●nce
of
our
Lord
and
Saviour
,
whose
being
is
lik●
a
Circle
,
without
beginning
,
or
end
.
Behold
he
is
great
,
and
we
know
him
not
,
and
the
number
of
his
years
c●nnot
be
searched
out
,
Job
36.26
.
and
who
can
declare
his
generation
?
The
age
of
thi●
Word
is
such
a
labyrinth
,
with
innumerable
turning●
,
and
wind●ngs
in
it
,
which
will
alwayes
lea●
them
round
that
enter
in
it
;
and
so
they
are
,
after
the
longest
progress
and
sea●ch
,
but
just
where
th●y
we●e
,
alwayes
beginning
,
and
n●ver
coming
nea●er
the
beginning
of
his
duration
,
because
it
is
the
beginning
of
all
things
that
have
a
beginning
,
but
hath
none
it
sel●
.
Now
he
that
was
thu●
blessed
from
everlasting
,
who
dwelt
in
ina●cessible
light
and
glory
,
which
no
m●n
hath
seen
,
nor
can
●ee
,
infinitly
●emoved
from
all
humane
capacities
and
sense●
;
he
,
I
say
,
begins
to
be
manifested
in
the
fulnesse
o●
time
;
and
to
make
himself
visible
,
he
takes
on
o●r
flesh
;
and
all
for
this
pu●po●e
,
that
he
who
was
the
substantial
life
in
himself
,
and
the
eternal
life
,
in
an
essential
and
necessary
way
,
might
become
l●●e
to
poor
dead
sinners
,
and
communicate
to
them
eternal
life
;
and
truly
it
was
no
wonder
that
all
ages
were
in
expectation
of
this
,
from
the
beginning
of
the
world
,
since
it
was
first
promised
,
that
the
Inhabitants
of
Heaven
were
in
a
longing
expect●tion
to
see
,
●nd
look
into
this
myste●y
,
for
ther●
is
something
in
it
more
wonderful
then
the
creation
of
th●s
huge
frame
of
Heaven
and
Earth
:
God
made
himself
in
●
manner
visible
,
by
making
the
visible
world
:
His
power
,
goodnesse
,
and
wisdome
,
are
every
where
imprint●d
in
great
Characters
o●
the
whole
,
and
all
the
parts
of
it
:
the
light
,
How
glorious
a
garment
is
it
?
with
which
he
is
,
as
it
were
,
cloathed
:
the
Heavens
,
How
Majestick
a
Throne
?
the
Earth
,
How
stately
a
Foot-stool
?
the
Thunder
,
How
glorious
and
te●rible
a
voice
?
In
a
word
,
the
beeing
,
the
beauty
,
the
ha●mony
,
and
proportion
of
this
huge
frame
,
is
but
a
visibl●
appe●rance
of
the
invisible
God
.
But
in
taking
on
our
flesh
,
the
Word
is
more
wonderfully
manifested
,
and
made
visible
;
for
,
in
the
fi●st
,
the
Creator
made
creatures
to
start
out
of
nothing
,
at
his
command
;
but
in
this
,
the
Creator
is
made
a
Creature
:
He
once
gave
a
beginning
of
being
to
thing●
that
were
not
;
being
before
all
beginning
himself
;
he
now
takes
a
beginning
,
and
become●
flesh
,
that
he
was
not
.
And
what
i●
it
in
which
he
was
manifested
?
Is
it
the
spiritual
nature
of
Angel●
?
But
though
that
far
excell
ours
,
yet
it
i●
no
manifestation
of
him
to
us
;
for
he
should
still
be
as
unknown
as
ever
.
Is
it
in
the
glory
,
pe●fection
,
and
flower
of
the
visible
world
,
as
in
the
Sun
,
and
lights
of
Heaven
?
But
though
that
hav●
more
shew
of
glory
,
then
the
flesh
of
man
;
yet
it
makes
not
much
to
our
comfort
;
there
would
not
be
so
much
consolation
in
that
manifest●tion
.
Therefore
,
O
how
wisely
and
wonderfully
is
it
contrived
,
for
the
good
of
lost
man
?
That
the
Son
of
God
shall
be
made
of
a
woman
,
that
the
Father
of
spirits
shall
be
manifested
in
the
lowest
habit
of
our
flesh
:
and
the
lower
and
baser
that
be
,
in
which
he
appears
,
the
higher
the
mystery
is
,
and
the
richer
the
comfort
is
;
suppose
the
m●nifestation
●f
glory
should
not
be
so
great
,
yet
the
manifestation
of
love
is
so
much
t●e
g●eater
;
and
this
is
t●e
great
design
;
God
so
loved
,
&c.
Ioh.
3.
Nay
,
●
may
say
,
even
the
glory
of
the
only
begotten
Son
of
God
,
was
the
more
●isibly
manifested
,
that
he
appeared
in
so
low
and
unequal
a
shape
;
for
power
,
to
shew
it self
in
weaknesse
,
for
glo●y
,
to
●ppear
in
basenesse
,
for
divinity
,
to
kyth
in
humanity
,
and
such
glorious
rayes
,
to
b●eak
forth
from
under
such
a
dark
cloud
;
this
was
greater
Glory
,
and
more
M●jesty
,
then
if
he
had
only
shewed
himself
in
the
perfection
of
the
creatures
.
Now
it
is
easie
to
distinguish
the
vail
,
from
that
it
covers
;
to
separat
infirmity
from
divinity
:
but
then
it
had
been
more
difficult
,
if
his
outw●rd
●ppearance
had
been
so
glorious
,
to
give
unto
God
what
was
Gods
,
and
to
give
the
creatures
what
was
the
creatures
:
The
more
near
his
outward
shape
had
been
to
his
divine
nature
,
the
lesse
able
had
we
been
to
see
the
glory
of
his
Divinity
through
it
.
Now
,
my
beloved
,
when
both
these
are
l●id
together
,
the
●ncientnesse
of
our
Saviour
,
and
with●l
the
newness
of
his
appearance
in
the
flesh
,
by
which
he
hath
come
so
near
us
,
and
,
as
it
were
,
brought
his
own
Majesty
within
our
sphear
,
to
be
apprehended
by
us
;
●nd
for
no
other
end
,
but
to
make
life
and
immort●lity
to
shine
forth
,
●s
beams
from
him
,
to
the
quickning
of
dead
souls
.
O
how
should
this
conjunction
endear
him
to
us
:
that
the
everlasting
Father
should
become
a
Child
for
us
;
that
is
one
wonder
.
The
next
wonder
i●
,
that
we
who
are
enemies
,
should
be
made
the
children
of
God
by
him
:
when
the
da●k
and
obscure
prophesying
of
this
,
when
the
twilight
of
Jewish
type●
and
shadows
did
creat
so
much
joy
in
the
hea●t●
of
●elievers
,
in
so
much
that
they
longed
fo●
,
and
●ejoyced
to
see
afar
off
th●t
day
;
when
such
a
da●k
●epresentation
of
this
Word
of
L●fe
,
wa●
the
very
life
of
the
godly
in
the
wo●ld
,
●or
●our
thousand
years
;
O
how
much
i●
the
cau●e
of
joy
increased
,
by
the
rising
of
the
Sun
of
Rig●teousn●sse
himself
,
and
appearing
in
the
very
da●kest
nig●t
of
Supe●stition
and
Idolatry
that
was
ever
over
the
wo●ld
?
When
the
true
Life
hath
●risen
himself
,
and
b●ought
to
open
light
that
life
that
wa●
obscu●ely
couched
up
in
P●ophecies
and
Ce●emonies
,
a●
hid
under
so
many
Clouds
.
O
then
,
let
us
open
our
h●●rts
to
him
,
and
intertain
th●se
new
and
fresh
tidings
,
with
new
delights
:
Though
these
be
now
mo●e
then
16●0
.
years
old
,
yet
they
●re
still
recent
to
a
believing
heart
;
th●re
is
●n
everlasting
spring
in
them
,
th●t
●ends
out
every
day
fresh
c●nsolation
on
to
souls
,
a●
refreshing
,
as
the
fi●st
day
▪
thi●
spring
was
opened
.
This
is
the
new
Wine
that
never
grows
old
,
nay
,
it
is
●ather
every
gene●ation
renewed
,
with
the
accession
of
some
new
manifestation
of
the
love
of
God
.
Ch●ists
Incarnation
was
the
fi●st
manifestation
of
the
Sun
,
the
very
morning
of
light
and
life
,
the
day-spring
,
vi●●●●ng
the
world
,
tha●
was
bu●ied
in
an
hel●i●h
darknesse
of
Heathen
Idolatry
:
and
even
the
Church
of
God
,
in
the
grave
of
Superstition
,
and
corruption
of
Doctrine
and
manne●s
:
then
did
that
Sun
of
Righteousnesse
fi●st
set
up
his
head
above
the
Ho●●zon
;
but
it
is
but
one
day
still
,
he
hath
been
but
coming
by
degrees
to
the
Meridian
,
and
shining
more
and
more
to
the
perfec●
day
;
That
Sun
hath
not
set
since
,
but
made
●
course
,
and
gone
a
round
about
the
World
,
in
the
Preaching
of
the
Gospel
,
and
brought
life
,
&
light
about
,
by
succession
,
from
one
nation
●o
another
;
and
on●
generation
to
another
;
and
there●ore
we
ought
to
intertain
it
this
day
with
acclamations
,
and
jubilation
of
heart
,
as
the
people
that
ly
under
th●
North
,
do
welcome
the
Sun
when
it
●●mes
once
a
year
to
them
.
After
that
the
kindnes●
and
love
of
God
our
Saviour
toward
man
appeared
,
Tit.
3.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
kindly
and
affectionat
love
to
mankind
,
that
is
it
that
shines
so
brightly
;
the
beams
of
grace
and
love
to
men
,
are
the
rayes
that
are
scattered
from
this
Sun
of
Righteousness
.
O
the
hardness
of
mens
hearts
,
the
impenetr●ble
obstinacy
of
man
,
that
this
cannot
melt
or
pierce
.
How
damnable
and
miserable
a
case
are
they
into
,
who
can
neither
be
perswaded
with
the
eternity
of
this
subject
,
to
adore
it
,
nor
moved
with
the
late
appearance
of
the
love
of
God
to
the
world
,
in
sending
of
his
Son
?
whom
neither
Christs
Majesty
,
nor
his
Humility
,
can
draw
.
Certainly
this
make●
sinners
under
the
Gospel
,
in
a
more
deplorable
condition
then
So●om
;
because
if
he
ha●
not
come
,
they
had
not
had
such
sin
,
but
now
it
i●
without
excuse
,
&c.
SERMON
III·
1
Joh.
1.1
,
2
,
3.
That
which
we
have
heard
and
seen
of
the
word
of
life
,
declare
we
unto
you
,
&c.
THings
that
are
excellent
in
themselves
,
will
be
lo●ed
for
themselves
;
but
they
become
the
more
suitable
object
of
affection
,
if
they
have
with●l
some
suitablenesse
and
conveniency
to
us
:
Yet
neither
the
excellency
,
nor
conveniency
of
the
object
,
is
sufficient
to
engage
the
heart
,
if
the●e
be
not
something
in
the
mind
too
,
suitable
to
the
obj●ct
:
that
is
,
the
apprehension
of
that
reality
and
good
that
is
in
it
;
for
●s
there
is
a
certainty
in
the
object
,
that
makes
it
a
real
,
not
imaginary
thing
;
so
there
must
be
a
certainty
in
the
subject
,
whereby
the
thing
is
●pprehended
to
be
true
,
good
,
and
excellent
;
●nd
then
the
object
of
af●ection
is
compleated
.
Some
things
there
are
in
nature
,
excellent
in
themselve●
,
but
they
rather
beget
admiration
,
then
●ffection
,
because
they
are
not
suitable
to
our
necessities
:
Other
things
of
a
more
ordinary
purchase
,
have
some
conveniency
to
supply
our
wants
;
and
though
they
be
lesse
worth
in
their
own
nature
then
precious
stones
,
and
such
like
;
yet
they
are
more
desired
.
But
there
is
this
lamentable
disproportion
betwixt
our
●pprehensions
,
and
the
things
themselves
,
which
is
the
ground
of
much
disappointment
;
and
so
of
vexation
.
The
things
of
this
world
having
nothing
of
that
solid
excellency
,
or
true
worth
,
and
conveniency
to
our
souls
,
nothing
suit●ble
to
our
immortal
spirits
;
but
being
empty
vain
shadows
,
and
windy
husks
,
in
stead
of
substantial
tru●
food
;
yet
there
are
high
apprehensions
,
and
big
conceits
of
them
,
which
is
a
kind
of
monst●uous
production
,
or
empty
swelling
of
the
mind
;
which
because
it
hath
no
bottom
of
solidity
,
it
will
fall
and
evanish
.
Again
,
take
a
view
of
spiritual
things
,
holden
out
in
the
Gospel
,
and
there
is
as
incong●uous
and
unproportioned
carriag●
of
our
hearts
towards
them
,
they
have
a
certainty
,
and
reality
,
and
subsistence
in
themselves
,
they
alone
are
excellent
,
and
suit●ble
to
our
spirits
;
notwithstanding
,
the
mind
of
man
is
hug●ly
mishapen
towards
them
by
unbelief
,
and
hath
nothing
in
his
apprehension
suitable
to
the
thing●
themselves
:
they
are
represented
as
far
belo●
their
true
worth
,
as
things
temporal
above
their
just
value
;
and
therefore
men
are
not
enamoured
with
them
,
souls
●re
not
ravished
after
that
beauty
that
is
in
them
.
Now
the
end
of
these
word●
read
,
is
to
reform
this
irregular
,
disorderly
posture
of
your
minds
,
to
hold
out
to
you
things
truly
excellent
,
and
exceedingly
convenient
,
things
good
and
profit●●le
,
in
the
most
superlative
degree
,
in
the
highest
rank
that
your
imagination
can
suppose
;
and
then
to
pe●swade
you
,
that
you
are
not
deceived
with
vain
words
,
or
fair
promises
,
but
that
there
is
a
certain
truth
,
and
an
infallible
reality
in
them
,
that
you
being
assertained
in
your
souls
,
●ccording
to
the
ce●tainty
of
the
things
presented
,
you
may
then
●reely
,
without
any
reserve
,
give
your
hearts
to
love
,
imbrace
,
and
follow
them
.
O
that
there
might
be
such
a
meeting
between
your
hearts
and
this
eternal
life
,
that
as
he
hath
come
near
to
us
,
to
be
suitable
to
us
,
your
apprehension●
might
draw
near
to
be
suitable
to
him
:
and
by
this
means
,
your
souls
might
meet
immediatly
with
that
Word
of
Life
,
and
have
that
constant
fellowship
with
him
,
that
is
spoken
of
,
vers.
3.
so
your
joy
should
be
full
.
For
joy
is
but
the
full
peace
of
the
desires
;
fill
up
all
the
wants
of
the
heart
,
and
then
it
is
full
of
joy
.
And
so
,
when
such
a
satisfying
object
is
pitched
on
,
as
doth
exactly
correspond
,
and
answer
the
inward
●pprehensions
of
the
mind
;
th●●
there
is
no
more
room
in
the
heart
for
any
other
thing
:
as
if
two
Superfices
were
exactly
plain
and
smooth
,
they
could
joyn
so
closly
together
,
that
no
air
could
come
between
them
,
and
then
they
could
hardly
be
pull'd
asunder
.
We
spoke
something
of
the
excellency
of
tha●
Word
of
Life
in
himsel●
,
and
i●
is
●ut
little
that
is
said
,
when
all
is
said
,
in
re●pect
of
that
which
He
truly
is
;
but
I
fear
we
speak
,
and
ye
hear
more
of
the●e
things
,
then
either
o●
us
lively
and
affectionatly
apprehends
,
or
l●ys
up
in
our
hearts
.
I
fear
,
that
as
we
say
lesse
then
is
,
so
more
then
we
think
;
I
mean
,
se●iously
think
upon
.
But
we
shall
proceed
,
such
an
eve●lasting
glorious
Person
,
though
he
have
life
in
himself
,
though
he
be
never
so
excellent
,
as
the
Son
of
God
,
yet
what
is
that
to
us
?
It
seems
he
is
never
a
whit
nearer
us
,
or
not
m●re
suitable
to
restore
us
,
then
th●
very
Majesty
that
we
●ffended
.
How
far
is
he
without
our
sight
,
and
without
our
comprehension
?
He
is
high
as
Heaven
,
Who
shall
ascend
to
b●ing
down
that
●ternal
life
to
us
?
But
stay
and
co●side●
,
tha●
he
is
not
only
so
glorious
in
himself
,
but
so
gracious
to
us
;
he
is
not
only
invisible
,
as
God
,
but
manifested
to
our
senses
,
as
Man
:
not
only
hath
life
in
himself
,
but
is
an
eve●lasting
spring
of
life
to
us
;
not
only
hath
his
Throne
in
Heaven
with
his
Father
,
but
hath
c●m●
down
to
the
world
,
to
bring
that
eternal
li●e
near
u●
,
even
in
our
mouth
and
hearts
;
to
preach
it
,
to
purchase
it
,
to
seal
it
,
and
to
bestow
it
,
and
the
life
was
manifested
:
The
life
,
and
that
eternal
life
,
word●
of
force
,
that
have
some
Emphasis
in
them
:
the
life
is
much
,
that
eternal
life
is
more
;
and
yet
these
had
been
little
to
us
,
if
not
manifested
to
u●
:
Life
might
have
remained
hid
in
God
,
eternal
life
might
have
recided
in
Christ
the
Fountain
for
all
eternity
,
and
nothing
diminished
of
their
happiness
,
if
these
had
never
sprung
out
and
vented
themselves
;
if
that
life
that
was
with
the
Father
from
the
beginning
,
had
never
come
down
from
the
Father
,
we
wo●ld
have
missed
it
,
not
they
;
we
alone
had
been
miserable
by
it
:
Well
then
,
there
is
a
manifestation
of
life
in
Christ●
low
descent
to
death
;
the●e
is
a
manifestation
of
the
riche●
of
love
and
grace
in
the
poverty
and
emptinesse
of
our
Saviour
,
and
thus
he
is
suited
to
us
and
our
necessities
every
way
fitly
correspondent
:
and
now
it
is
not
only
,
as
the
F●ther
hath
life
in
himself
,
so
the
Son
h●th
life
in
himself
,
but
there
is
a
derivation
of
that
life
to
man
;
that
donation
of
life
to
the
Son
,
Ioh.
5.26
.
was
not
so
much
for
any
need
he
had
of
it
,
as
by
him
to
bestow
it
on
us
,
that
it
might
b●
,
as
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
:
So
he
that
eats
me
,
even
he
shall
live
by
me
,
Joh.
6.57
.
As
Parents
that
retain
●ffection
to
their
Children
,
albeit
they
have
committed
great
injuries
,
for
which
they
are
driven
out
of
their
hous●
,
yet
they
will
,
as
it
were
underhand
bestow
upon
them
,
and
exercise
that
same
love
in
●
covered
way
,
by
a
third
person
,
by
giving
to
them
,
to
impart
to
their
Children
.
Notwithstanding
this
halts
too
much
,
for
our
Father
dissembles
not
his
love
,
but
proclaim●
it
in
sending
his
Son
:
Nor
doth
Christ
hide
it
,
but
declares
,
that
he
is
instructed
with
sufficient
fu●niture
for
eternal
life
,
that
himself
is
the
bread
of
life
sent
from
Heaven
,
that
whosoever
receiveth
it
with
delight
,
and
ponders
,
and
meditats
on
it
in
the
heart
,
and
so
digests
it
in
their
●ouls
,
they
shall
find
a
quickning
,
quieting
,
comforting
,
and
strengthning
ve●tue
in
him
.
Nay
,
the●e
is
a
strait
connexion
between
his
life
and
ours
,
because
I
live
,
ye
shall
live
also
;
as
i●
he
could
no
more
want
us
,
then
his
Father
can
want
him
,
Ioh.
14.19
.
And
as
if
he
could
no
more
be
happy
without
u●
,
then
his
Father
without
him
.
And
whence
is
it
come
to
passe
,
but
from
his
manifestation
for
this
ve●y
end
and
purpose
?
How
should
such
strange
Logick
hold
?
Whence
such
a
because
?
If
this
had
not
been
●ll
his
errand
into
the
world
,
for
which
his
Father
dispensed
to
want
him
,
as
it
were
,
and
he
did
likewise
condescend
to
leave
his
Fathe●
for
a
season
.
And
now
this
being
the
businesse
he
came
about
,
it
is
strange
h●
appeared
in
so
unsuitable
and
unlikely
a
form
,
in
weaknesse
,
poverty
,
misery
,
ignominy
,
and
all
the
infirmities
of
our
flesh
;
which
seemed
rather
contrary
to
his
design
,
and
to
indispose
him
for
giving
life
to
others
,
whose
life
was
a
continued
death
in
th●
eyes
of
me●
;
and
the
last
act
of
the
scene
seems
to
blow
up
the
whole
design
of
quickning
dead
sinners
;
when
he
who
was
designed
Captain
of
Salvation
,
is
killed
himself
:
For
if
he
save
not
himself
,
how
should
he
save
others
?
And
yet
be●old
the
infinit
wisdome
,
power
,
and
grace
●f
God
,
working
unde●-g●ound
,
giving
life
to
the
dead
,
by
the
dea●●
o●
life
it
●elf
:
saving
those
that
are
lost
,
by
one
that
lost
himself
:
overcoming
the
world
by
weaknesse
:
conq●ering
Satan
by
suffering
:
t●iump●ing
over
death
by
dying
:
L●ke
that
●enowned
King
of
the
Lacedemonians
,
who
(
when
he
heard
of
an
Oracle
,
that
if
the
Gene●al
were
sa●ed
alive
,
the
Army
could
not
be
victoriou●
)
changed
his
h●bit
,
and
went
amongst
the
Camp
●f
his
enemies
,
and
sought
valiantly
till
he
was
killed
;
whom
when
the
Armies
of
the
enemies
understood
to
be
the
King
and
General
,
they
presently
lost
their
hearts
,
and
retired
and
fled
:
So
our
Saviour
,
and
Captain
of
our
Salvation
,
hath
offered
himself
once
for
all
,
and
by
being
killed
,
hath
purc●ased
life
to
all
that
believe
in
hi●
death
,
and
that
eternal
life
:
Therefo●e
,
he
is
not
only
the
word
of
life
in
himself
,
and
th●t
eternal
life
in
an
essential
manner
,
but
he
alone
hath
the
words
of
eternal
life
,
and
is
the
alone
fountain
of
life
to
us
.
Now
for
the
certainty
of
this
manifestation
of
the
word
of
life
in
our
flesh
,
both
that
he
wa●
man
,
and
that
he
was
more
then
a
man
,
even
God
:
this
,
I
say
,
we
have
the
greatest
evidence
of
,
that
the
world
can
afford
,
next
to
our
own
seeing
a●d
handling
.
To
begin
with
the
testimony
set
down
here
,
of
thes●
who
were
e●r
and
eye-w●tnesses
of
all
;
which
if
they
be
men
of
credit
,
cannot
but
make
a
great
impression
of
faith
upon
others
.
Consider
who
the
Apostles
were
,
men
of
great
simp●icity
,
whose
education
was
so
me●n
,
and
expectations
in
the
wo●ld
so
low
,
that
they
could
not
be
supposed
to
conspire
together
to
a
falshood
;
and
especially
when
there
was
no
wo●ldly
inducement
leading
them
thereto
,
but
rather
all
things
pe●●wading
to
the
contra●y
:
their
very
adve●sa●ies
could
never
object
any
thing
against
them
,
but
want
of
lea●ning
,
and
simplicity
,
which
are
furthest
from
the
su●pition
of
deceitfulnesse
.
Now
how
were
it
possible
,
think
you
,
that
so
m●ny
thousands
every
where
,
should
h●ve
received
this
new
Doctrine
,
so
unsuitable
to
humane
●eason
,
from
their
mouths
,
if
they
had
not
pe●swaded
them
that
themselves
were
eye-witnesses
of
all
these
miracles
that
he
did
,
to
confi●m
his
Doct●ine
,
and
this
testimony
had
not
been
above
all
imaginable
exception
?
Yea
,
so
evident
was
it
in
matter
of
fact
,
that
both
enemies
themselves
confessed
,
the
Jews
and
Gentiles
that
persecuted
that
way
,
were
constrained
through
the
evidence
of
the
truth
,
to
acknowledge
,
that
such
mighty
works
shewed
forth
themselves
in
him
,
though
they
out
of
malice
imputed
it
to
ridiculous
and
blasphemous
causes
:
And
besides
,
the
Apostle
used
to
provoke
to
the
very
testimony
of
500.
who
had
seen
Iesu●
rise
from
death
,
which
is
not
the
custom
of
liars
,
neither
is
it
possible
for
so
many
,
as
it
were
,
of
purpose
,
to
conspire
to
such
an
untruth
,
as
had
so
many
miseries
and
calamities
following
on
the
profession
of
it
,
1
Cor.
15.6
.
But
what
●ay
they
?
That
which
we
have
heard
of
,
not
only
from
the
Prophets
,
who
have
witnessed
of
him
●●om
the
beginning
,
and
do
●ll
con●pi●e
together
to
give
a
testimony
that
he
i●
the
Saviour
of
the
wo●ld
:
but
from
Iohn
,
who
was
his
Messenger
,
immediatly
sent
before
his
f●ce
,
and
whom
all
men
,
even
Christs
enemies
,
acknowledged
to
be
●
Prophet
;
and
therefore
,
his
visi●le
pointing
out
the
Lamb
of
God
,
his
decla●ing
how
near
he
was
,
and
preferring
of
him
●nfinitly
before
himself
,
who
had
so
much
authority
himself
,
(
and
so
is
likely
to
have
spoken
the
truth
;
being
misled
with
no
ambition
,
or
affectation
of
honour
,
)
his
instituting
a
new
ordinance
,
plainly
pointing
out
the
Messiah
at
the
door●
,
and
publishing
constantly
that
voice
,
The
kingdom
of
Heaven
is
at
hand
;
these
we
,
and
all
the
people
have
heard
,
and
he●rd
not
with
indignation
,
but
with
reverence
and
respect
.
But
above
all
,
we
heard
himself
the
true
Prophet
,
and
sweet
Preacher
o●
Israel
,
since
the
first
day
he
began
to
open
his
mouth
in
the
Ministry
of
the
Gospel
,
we
have
with
attentive
ears
,
and
earnest
hearts
,
received
all
from
his
mouth
,
and
laid
up
these
golden
sayings
in
our
heart●
:
He
did
not
constrain
them
to
abide
with
him
,
but
there
w●s
a
●ecret
power
that
went
from
him
,
that
chained
them
to
him
inevitably
,
Lord
,
whither
shall
we
go
from
thee
,
for
thou
hast
the
words
of
eternal
life
?
O!
that
was
an
attractive
vertue
,
a
powerful
conserving
vertue
,
that
went
out
of
his
mouth
.
We
heard
him
,
say
they
,
and
we
never
heard
any
speak
like
him
,
not
so
much
for
the
pomp
and
Majesty
of
his
stile
,
for
he
came
low
,
sitting
on
an
Asse
,
and
was
as
condescending
in
his
manner
of
●peech
,
as
in
his
other
behaviour
:
but
because
he
taught
with
authority
:
there
was
a
divine
vertue
in
his
Preaching
,
some
spa●kles
of
a
divine
spirit
and
power
in
his
discou●ses
,
broke
out
from
under
the
plainnesse
and
simplicity
of
it
;
and
made
our
souls
truly
to
apprehend
of
him
what
was
sacrilegiously
attributed
in
flattery
to
a
man
,
the
voice
of
God
and
not
of
man
.
We
heard
him
so
many
years
speak
familiarly
to
us
,
and
with
us
,
by
which
we
were
certainly
perswaded
he
was
a
true
man
,
and
then
we
heard
him
in
his
speeches
open
the
hid
mysteries
of
the
Kingdom
of
Heaven
,
revealing
the
will
of
the
Father
,
which
no
man
could
know
,
but
he
that
was
with
the
Father
,
and
came
down
from
him
:
we
heard
him
unfolding
all
these
shadows
and
coverings
of
the
Old
Testament
,
expounding
Moses
and
the
Prophets
,
taking
off
the
vail
,
and
uncovering
the
Ark
and
Oracles
:
And
how
did
our
hearts
burn
within
u●
,
while
he
talked
with
us
,
and
opened
to
u●
the
S●riptures
?
We
heard
him
daily
in
the
Synagogues
expound
the
Scriptures
,
whereof
himself
was
the
living
Commentary
,
when
he
read
them
,
we
saw
the
true
Exposition
before
our
eyes
.
Now
,
my
beloved
,
you
may
be
admitted
to
hear
him
too
,
for
the
sum
of
the
living
words
that
c●me
●●om
the
Word
of
Life
are
written
;
his
Se●mons
are
ab●idged
in
the
Evangelists
,
that
y●u
m●y
read
them
,
and
when
you
read
them
,
think
within
your
se●f
,
that
you
hear
his
holy
mouth
speak
them
;
S●t
your selves
as
amongst
hi●
Disciple●
,
th●t
s●●●u
may
believe
,
and
believi●g
m●y
h●ve
etern●l
life
;
for
,
for
this
end
a●e
they
written
,
Ioh.
20.30
,
31.
SERMON
IV·
1
Joh.
1.2
.
—
Which
we
have
seen
,
&c.
THere
is
a
gradation
of
certainty
here
,
hearing
himself
speak
,
is
more
then
hea●ing
by
report
;
but
an
eye-witness
is
better
then
ten
ear-witnesses
,
and
handling
adds
a
thi●d
assurance
;
for
the
sense
of
touching
gives
the
last
and
greatest
evidence
of
truth
.
It
is
true
,
that
the
sense
is
properly
correspondent
to
sensible
things
,
and
of
it self
,
can
only
give
testimony
to
his
Humanity
;
yet
I
conceive
these
are
here
alledged
for
both
,
even
also
to
witnesse
his
glorious
●nd
Divine
Nature
▪
which
though
it
did
not
〈◊〉
under
sight
and
handling
,
yet
it
discovered
it self
to
be
l●tent
,
under
that
visible
covering
of
flesh
,
by
sensible
effect●
,
no
lesse
,
then
the
spirit
of
m●n
,
which
is
invisible
,
manifests
its
p●e●ence
in
the
body
,
by
such
operations
sensible
,
as
can
proceed
from
no
other
principle
:
And
the●e●o●e
,
this
faithful
witness
adds
,
which
we
have
looked
upon
;
which
relates
not
only
to
the
outward
attention
of
the
eyes
,
but
points
at
the
inward
intention
,
and
affection
of
the
heart
:
our
senses
did
b●ing
in
such
strange
and
marvellou●
object●
to
our
minds
,
that
we
stood
gazing
,
and
beheld
it
over
and
over
again
,
looked
upon
it
with
●eason
,
concluding
what
it
might
be
;
we
gave
intertainment
to
our
minds
,
to
consider
it
wisely
and
deliberatly
,
and
fastned
our
eyes
,
that
we
might
detain
our
hearts
,
in
the
consideration
of
such
a
glorious
person
.
From
this
then
ye
have
two
things
clear
;
one
is
,
that
our
Lord
Jesus
Christ
was
a
true
man
,
and
that
his
Disciples
had
all
possible
evidence
of
it
,
which
the
History
more
abundantly
shews
;
he
conversed
with
them
familiarly
,
he
eat
and
drank
with
them
,
yea
,
his
conversation
in
the
world
,
was
very
much
condescending
in
outward
behaviour
,
to
the
customes
of
the
wo●ld
,
he
eat
with
Pharisees
when
they
invited
him
;
he
refused
not
;
but
he
was
more
bold
with
Publicans
and
sinners
,
to
conve●s
with
them
;
as
being
their
greatest
friend
:
He
was
uncivil
to
none
;
would
deterr
none
through
a
rigid
austere
conversation
;
and
indeed
,
to
testifie
the
truth
o●
his
Humane
Nature
,
he
came
so
low
to
partake
of
all
humane
infirmities
without
sin
,
and
to
be
subject
to
extraordinary
afflictions
and
crosses
,
as
to
t●e
eyes
of
the
world
it
did
quite
extinguish
his
Divine
Glo●y
,
and
bury
i●
in
misbelief
.
This
wh●●h
we
speak
of
,
as
a
testimony
and
evidence
th●t
he
w●s
m●n
,
was
the
very
grand
stumbling-block
and
●ffence
of
the
Jews
and
Gentiles
;
which
they
made
use
of
as
an
evidence
and
certain
testimony
that
he
was
not
God
:
the
evidence
of
the
one
seems
to
give
in
evidence
to
the
other
.
But
let
us
con●ider
this
,
for
it
is
a
sweet
and
pleas●nt
S●bject
,
if
our
hearts
were
suitably
framed
to
delight
in
it
,
that
there
was
as
much
evidence
to
the
conviction
of
all
mens
senses
,
of
his
Divine
M●jesty
,
as
of
his
Humane
Infirmity
:
and
t●●t
there
a●e
two
concu●●ing
evidences
,
which
enlig●tens
one
another
;
which
we
shall
shew
,
p●rtly
●●om
his
own
wo●ks
and
miracles
,
and
partly
from
the
more
then
miraculous
successe
and
progresse
of
the
Gospel
a●ter
him
.
For
the
first
,
Iohn
testifies
,
that
not
only
they
saw
the
baseness
of
his
outward
shape
,
but
the
glory
of
the
only
begotten
Son
of
God
,
full
of
grace
and
truth
,
Joh.
1.14
.
Iohn
the
Baptist
sent
some
of
hi●
Di●ciple●
,
bec●use
of
their
own
unbelie●
,
to
enq●ire
Jesu●
,
Art
thou
he
,
or
look
we
for
another
?
And
what
answer
gave
he
them
?
What
reason
to
convince
them
?
Go
(
saith
he
)
and
tell
what
ye
h●ve
seen
and
heard
,
that
the
blind
s●e
,
the
l●m●
w●lk
,
and
the
lepers
are
cleansed
,
the
deaf
hear
,
th●
dead
are
raised
,
and
the
poor
re●eive
the
G●spel
:
And
blessed
is
he
who
ever
sh●ll
not
for
my
outwa●d
unseemlinesse
,
and
basenesse
,
offend
;
But
go
by
that
,
in
to
the
glory
that
shines
out
in
such
works
.
It
is
said
in
Luke
7.21
.
that
the
same
hour
he
●ured
many
:
Befo●e
he
spoke
in
answer
,
he
answered
them
by
his
deeds
;
he
gave
a
visible
demonstration
of
that
they
doubted
of
:
For
they
could
not
but
see
a
power
above
created
power
in
these
work●
,
which
surpasse
Nature
and
Art
:
so
many
wonderful
works
done
,
so
often
repeated
,
be●o●e
so
many
thousands
,
even
many
of
his
watchful
and
observant
enemies
;
and
all
done
so
easily
by
a
word
,
i●finit
cures
for
number
and
quality
wrought
,
which
passed
the
skill
of
all
Physitians
;
Devils
dispossessed
,
life
restored
,
water
converted
into
excellent
wine
,
without
the
maturation
of
the
Sun
,
or
help
of
the
Vine
tree
;
a
little
bread
so
strangely
enlarged
to
the
satisfaction
of
many
thousands
,
and
more
remaining
then
was
laid
down
;
the
winds
and
seas
obeying
his
very
word
,
and
composing
themselves
to
silence
at
his
rebuke
;
and
infinit
moe
of
this
kind
;
Are
they
not
in
the
common
apprehension
of
men
,
of
a
degree
superiour
to
that
of
nature
?
Who
could
restore
life
,
but
he
that
gave
it
?
Whom
would
the
Devils
obey
,
but
him
at
whom
they
tremble
?
Who
could
transubstantiat
water
into
wine
,
but
he
that
created
both
these
substances
,
and
every
year
by
a
long
circuit
of
the
operations
of
nature
,
turns
it
into
wine
?
Who
could
feed
seven
thousand
with
that
which
a
few
persons
would
exhaust
,
but
he
that
can
creat
it
of
nothing
,
●nd
b●
whose
wo●d
all
thi●
〈◊〉
wo●ld
sta●ted
out
of
nothing
?
Nay
,
let
us
suppose
these
thing●
to
be
done
only
by
divine
assistance
,
by
some
peculiar
divine
infl●ence
,
then
certainly
,
if
we
consider
the
very
end
of
this
miraculous
assistance
of
a
creature
,
th●t
it
was
to
conf●●m
the
Doct●ine
delive●ed
by
him
,
and
make
such
a
deep
impression
of
the
t●uth
of
it
in
the
he●●t●
of
all
,
that
it
cannot
be
●ooted
out
;
this
being
the
very
genuine
end
of
the
wisdom
of
God
in
such
works
,
it
must
need●
follow
,
that
all
that
which
Christ
revealed
,
both
of
himself
and
the
Father
,
of
his
own
being
with
him
from
the
beginning
,
of
his
●eing
one
with
him
,
and
being
hi●
eternal
Son
;
all
this
must
need●
be
in●allibly
t●ue
;
for
it
is
not
supposible
to
ag●ee
with
the
wisdom
and
goodnesse
of
God
,
to
manifest
so
much
of
his
infi●it
power
and
glory
,
in
so
extraordinary
a
manner
,
to
bear
testimony
to
an
impostor
or
deceiver
.
The●efore
though
no
mo●e
could
be
at
first
exto●ted
f●om
an
enemy
of
Ch●ist
▪
D●ct●ine
,
but
that
such
mighty
works
did
shew
forth
themselve●
,
which
could
not
be
done
,
but
by
the
Divine
assistance
an●
extraordinary
help
of
God
:
yet
,
even
●rom
that
con●e●●ion
it
may
be
strongly
concluded
,
that
seing
there
was
no
other
end
imagin●●le
of
su●h
ext●aordin●●y
assis●ance
,
but
the
con●irmation
of
hi●
new
Doctrine
,
and
that
of
hi●
Divine
Natu●e
,
being
one
of
the
chief
points
of
it
,
it
must
need●
in●o●ce
,
that
he
was
not
only
helped
by
God
,
as
M●ses
,
but
that
he
was
God
,
and
did
these
things
by
his
own
power
.
By
this
then
it
appears
that
though
after
so
many
Prophesies
of
him
,
and
exp●ctation●
from
the
beginning
,
we
see
but
a
man
in
outward
appearance
despisable
,
and
without
comlinesse
and
form
;
yet
if
we
could
open
the
eyes
of
our
●ouls
,
and
six
them
upon
him
,
we
behold
as
through
some
small
crainies
,
Majesty
shining
in
his
misery
,
power
discovering
it self
in
his
weaknesse
,
even
that
power
that
made
the
world
,
and
man
too
:
He
was
born
indeed
,
yet
of
a
Virgin
,
he
was
weak
and
infirm
himself
,
yet
he
healed
all
others
infirmities
,
even
by
his
word
;
he
was
often
an
hungred
,
yet
he
could
feed
five
thousand
at
one
time
,
and
seven
thousand
at
another
,
upon
that
which
would
not
have
served
his
Disciples
,
or
but
served
them
;
He
was
wearied
with
travels
,
yet
he
gave
rest
to
wearied
souls
:
At
length
himself
died
,
and
that
an
ignominious
death
,
notwithstanding
he
raised
the
dead
by
his
word
,
and
at
length
he
raiseth
himself
by
his
own
power
.
All
this
is
included
in
this
,
we
have
seen
and
handled
;
we
saw
him
gloriously
transfigured
on
the
Mount
,
where
his
countenance
did
shine
as
the
Sun
,
and
his
raiment
was
white
as
light
,
and
two
,
the
greatest
persons
in
the
Old
Testament
came
out
of
Heaven
,
as
it
were
,
to
yeeld
up
the
administration
of
shadows
to
his
substance
:
and
we
saw
the
Heaven
opening
in
the
sight
of
many
thousands
,
and
heard
a
testimony
given
him
from
Heaven
,
This
is
my
beloved
Son
,
hear
him
:
And
then
when
he
wa●
b●●ied
,
and
our
hope
with
him
,
we
saw
him
●isen
again
,
and
our
hope
did
●ise
with
him
,
and
then
●ome
of
●s
handled
his
si●e●
,
to
get
●ull
pe●swasion
;
and
all
of
us
eat
and
drank
and
c●nve●sed
with
him
fourty
dayes
:
and
to
make
a
pe●iod
,
at
length
we
saw
him
ascending
up
to
Heaven
,
and
a
Cloud
receiving
him
a●
a
Ch●●iot
,
to
take
him
out
of
our
sight
.
Thu●
,
th●
W●rd
was
made
fl●sh
,
and
dwelt
among
us
,
and
we
●a●e
seen
his
glo●y
,
as
●f
the
only
beg●tten
Son
of
God
.
But
besides
that
which
the
life
and
death
of
Jesus
Christ
carries
ingraven
in
it
of
Divinity
,
there
is
one
miracle
,
which
may
be
said
to
transcend
all
that
ever
was
done
,
and
it
is
one
continued
wonder
since
his
resu●rection
,
even
the
ve●tue
and
power
of
that
crucified
Saviour
,
to
conquer
the
world
,
by
such
unsuitable
,
yea
,
contra●y
mean●
and
instruments
.
Heathenish
Religion
was
spread
indeed
universally
th●ough
the
wo●ld
,
but
that
was
not
one
Religion
,
but
one
name
;
for
as
many
Nations
,
as
many
fancied
gods
,
and
in
one
Nation
many
.
And
true
it
is
,
that
M●humet●nism
hath
spread
it self
far
;
but
by
what
mean●
?
only
by
the
power
of
the
sword
,
and
the
terrour
of
an
Empire
.
But
here
is
a
Doctrine
contrary
to
all
the
received
custom●
,
and
imbred
opinions
of
men
,
without
any
such
means
p●evailing
throughout
the
world
.
Cyrus
,
when
he
was
about
to
conquer
neighbouring
Nations
,
gave
out
a
Proclamation
,
If
any
will
follow
me
▪
if
he
be
a
foot-man
,
I
will
make
him
an
horse-man
,
if
he
have
a
Vill●ge
,
I
will
give
him
a
City
,
if
a
City
,
I
will
bestow
on
him
a
Countrey
,
&c.
Now
mark
how
contrary
the
proceeding
of
our
Lord
is
:
Go
and
preach
(
saith
he
)
Repent
ye
,
for
the
Kingdom
of
God
is
at
hand
.
Here
is
his
Proclamation
,
Repent
ye
.
And
,
if
any
man
will
be
my
Disciple
,
let
him
take
up
his
●ross
and
follow
me
,
and
deny
himself
W●at
disp●oportioned
mean●
?
and
yet
how
infinitly
greater
successe
?
Cyrus
could
not
gain
the
Lacedemonians
to
his
side
for
all
that
,
but
Christ
,
though
poor
,
despised
and
contemptible
,
while
alive
,
and
at
length
thought
to
be
quite
vanquished
by
the
most
shameful
death
,
when
he
is
lift
up
upon
the
Crosse
,
to
the
view
and
reproach
of
the
world
,
he
draws
all
men
after
him
:
He
,
by
a
few
fishermen
,
not
Commanders
,
nor
Orators
,
perswades
the
world
,
and
within
a
few
years
that
crucified
Lord
is
adored
further
and
wider
then
any
Empire
did
ever
stretch
it self
.
All
the
power
,
majesty
,
and
successe
of
Alexander
could
nev●r
perswade
the
Nations
,
no
,
not
his
own
followers
to
adore
him
as
God
:
But
h●re
one
nailed
to
the
Crosse
,
Crowned
with
Thorns
,
rejected
of
all
men
,
and
within
a
little
space
adored
,
wo●shiped
,
suffered
for
throughout
the
Nations
,
yea
,
Kings
and
Emperours
casting
down
thei●
Crown●
at
his
feet
,
many
thousands
counting
it
their
honour
to
die
upon
that
account
.
And
do
not
the
Trophies
of
these
Apostolick
victories
remain
to
this
d●y
,
in
every
co●ner
of
the
wo●ld
,
after
so
many
hun●●ed
yea●●
,
in
so
many
different
,
a●d
so
far
dist●nt
N●tio●●
?
th●t
s●me
N●me
p●e●ched
,
●nd
all
k●ee●
bo●in●
to
it
.
These
things
conside●ed
,
how
much
done
,
and
by
mean●
wo●●e
then
nothi●g
,
it
t●a●●cends
all
the
mi●●cles
th●t
ever
the
world
wond●ed
at
.
N●w
,
my
beloved
,
these
things
I
m●nti●n
●or
this
end
,
that
ye
may
be
pe●sw●ded
upon
sure
ground●
,
that
he
who
is
pre●c●ed
unto
you
,
is
God
able
to
save
you
,
and
according
to
the
evi●ence
of
these
grounds
,
ye
may
believe
in
him
,
and
give
that
co●dial
assent
to
these
eve●lasting
t●uths
,
an●
that
welcome
inte●tainment
to
●im
in
your
heart
that
become●
.
I
think
certainly
there
i●
ve●y
little
even
o●
this
solid
assent
and
perswasi●n
of
the
Go●pel
in
the
hearts
of
the
m●●t
p●●t
;
because
they
t●k●
things
or
name●●ath●r
implicitly
,
and
never
se●iously
consider
what
th●●
believe
,
and
〈…〉
grounds
.
But
〈…〉
a
more
pleasant
or
profitable
meditation
th●n
this
,
if
we
would
enter
in
a
serious
consid●●ation
of
the
truth
and
certainty
of
these
thi●gs
we
have
received
.
O
how
would
such
evid●nce
open
the
he●rt
to
●n
intire
and
full
closu●e
with
them
,
and
embracement
of
them
.
SERMON
V·
1
Joh.
1.3
.
That
which
we
have
seen
and
heard
,
declare
we
unto
you
,
that
ye
als●
may
have
fellowship
with
us
,
&c.
THere
are
many
thing●
that
you
may
desire
to
hear
,
and
it
may
be
are
usually
spoken
of
in
publick
,
which
the
generality
of
mens
hea●ts
are
more
carried
after
;
but
t●uly
,
I
should
w●ong
my self
and
you
both
,
if
I
should
take
upon
me
to
discourse
in
these
things
,
which
it
may
be
some
desire
,
for
direction
or
information
conce●ning
the
times
:
for
I
can
neither
speak
of
them
with
●o
much
ce●tainty
of
perswasion
as
were
needful
,
nor
can
I
think
it
an
advantage
,
to
shut
out
and
exclude
this
which
the
Apostle
takes
to
declare
,
as
the
chief
subject
of
his
writing
,
which
must
needs
be
,
if
such
things
have
place
:
The●e●o●e
I
cho●●e
rather
with
the
Apostle
to
declare
this
unto
you
,
which
I
can
alwayes
do
with
alike
ce●tainty
,
and
certainly
might
alwayes
●e
done
to
an
infinit
greater
advantage
.
Ther●
a●e
these
two
peculiar
excellencies
in
the
Gospel
,
o●
Word
of
life
,
that
it
is
never
unprofitable
,
nor
unseasonable
;
but
doth
contain
in
it
at
all
times
the
greatest
●dvantage
to
the
souls
of
men
,
of
infinit
more
concernment
and
urgency
,
then
any
other
thing
can
be
supposed
to
be
.
And
then
we
have
no
doubtful
disputations
about
it
,
it
va●ie●
not
by
times
and
circumstance●
,
it
may
be
declared
with
the
●a●e
full
assu●ance
at
all
time●
,
which
certainly
cannot
be
attained
in
other
things
▪
I
w●●ld
gladly
know
what
Paul
meant
,
when
he
said
,
he
●●t●rmin●d
to
know
n●thing
but
Iesus
Chri●t
,
and
him
●rucified
,
1
Cor.
2
2.
and
that
he
●●unted
all
dresse
and
dung
to
the
su●er-excelle●t
knowledge
of
Iesus
Christ
,
Phil
▪
3
8.
Sure
it
must
amount
●o
so
m●ch
at
lea●t
,
that
this
should
be
the
ordina●y
subject
●f
the
Ministers
of
the
Gospel
,
since
they
are
the
Ambas●adours
of
Jesus
Christ
,
not
th●
O●ators
of
the
State
.
Should
not
all
other
things
●e
thought
impertinent
and
●●ivial
in
respect
of
thi●
,
the
salvation
●f
sinn●●s
?
And
what
hath
a
connexion
with
that
,
but
I●sus
Christ
,
and
the
W●rd
●f
life
?
But
though
this
be
the
most
pleasant
and
profitable
subject
,
yet
I
●ear
,
that
●ew
●f
them
who
pretend
a
calling
to
thi●
Embassage
,
a●e
thus
qualified
and
disposed
to
speak
and
declare
it
,
as
the
Apostle
imports
,
that
which
we
have
heard
and
seen
,
&c.
It
is
true
,
there
was
something
extraordinary
in
this
,
because
they
were
to
be
the
first
publishers
of
this
Doctrine
,
●nd
to
wrestle
against
the
rebellion
of
mens
heart●
,
and
the
idolatry
and
superstition
of
the
world
:
yea
,
to
undertake
such
a
work
,
as
to
subdue
all
Nations
by
preaching
of
a
crucified
man
to
them
,
which
seemed
to
reason
,
the
most
desperat
and
impossible
imployment
ever
given
or
taken
:
therefore
it
behoved
them
to
be
t●e
eye
and
ear-witnesses
of
his
Doct●ine
,
Life
,
Miracles
,
and
all
;
that
being
themselves
perswaded
beyond
all
the
degrees
of
ce●tainty
that
reason
c●n
afford
,
they
might
be
the
more
confident
and
able
to
convince
and
perswade
others
.
But
yet
there
is
something
that
hold●
by
good
proportion
,
that
h●
that
de●lare●
this
ete●nal
life
to
others
,
should
be
well
acquainted
with
it
himself
;
He
that
preaches
Jesus
Christ
,
should
fi●st
be
conve●sant
with
him
,
and
become
his
Disciple
and
follower
,
befo●e
they
can
with
any
f●uit
become
Teache●s
of
others
.
Therefore
the
Apostles
,
Act.
1.
Chooseth
out
one
that
had
been
with
them
from
the
beginning
,
gone
in
and
out
with
them
,
seen
and
heard
all
.
O!
How
incong●uous
is
it
for
many
of
us
to
take
upon
us
to
declare
this
unto
others
,
which
I
fear
,
few
can
say
they
have
heard
and
seen
in
a
spiritual
manner
,
and
handled
by
expe●ience
?
No
question
,
it
prevails
usually
most
with
the
heart
,
that
comes
from
the
heart
:
Affection
is
the
fire
that
is
most
suitabl●
to
set
●ffection
on
flame
.
It
is
a
great
addition
to
a
mans
power
and
vertue
of
perswading
others
,
to
have
a
full
perswasion
settled
in
his
own
heart
conce●ning
these
things
.
Now
it
is
much
to
be
lamented
that
there
is
so
little
of
this
,
and
so
few
ca●●ies
the
evidence
on
their
hearts
and
wayes
,
that
th●y
have
been
with
Jesus
,
co●versant
in
his
company
.
I
cannot
say
,
but
the
Ordinances
,
that
carry
their
wo●th
and
dignity
from
God
,
and
not
●●om
men
,
should
be
notw●●●●●●nding
p●ecious
to
your
hea●ts
;
an●
tha●
W●rd
of
life
however
,
and
by
whomsoever
sent
,
to
you
it
be
spoken
,
it
should
be
suitably
●eceived
with
gladnesse
of
heart
.
B●t
I
confes●
,
the●e
i●
much
of
the
success
disappointed
,
by
the
unsuitable
car●iage
and
disposition
of
i●struments
,
which
ought
to
be
mou●ned
under
,
a●
the
g●eatest
judgment
of
this
Nation
.
Two
p●inciples
hath
acted
this
Divine
Apostle
;
the
exceeding
love
of
his
Master
,
for
he
loved
much
,
as
he
was
much
beloved
,
and
this
ca●●ies
him
on
all
occasions
to
give
so
hea●ty
a
testimony
to
him
,
as
you
see
,
I●h.
21
.
2●
.
he
characte●●zeth
himself
,
or
ci●c●ms●ribe●
hi●
own
name
thu●
;
This
is
the
Dis●i●le
that
testifieth
these
things
,
and
wrote
these
things
,
and
we
know
his
testimony
is
tru●
.
Where
that
divine
love
,
which
is
but
the
●esult
and
ove●
flowing
of
the
love
Ch●ist
car●ies
to
u●
,
fills
the
hea●t
:
this
makes
the
sweetest
vent
,
and
most
f●ag●●nt
opening
●f
the
mouth
,
whether
in
Di●course
,
or
in
Prayer
,
or
Preaching
that
can
be
.
O
how
it
perfumes
all
the
commendation
of
Ch●ist
:
Peter
,
lovest
thou
me
,
feed
my
sheep
.
These
have
a
natu●al
connexion
together
,
the
love
of
Christ
in
the
heart
,
and
the
aff●ctionat
hearty
se●iou●
declaration
of
him
to
othe●●
.
An●
then
,
another
principle
hath
moved
him
,
the
love
of
others
salvation
.
These
things
I
de●lare
,
that
ye
may
h●ve
fellowship
with
us
;
finding
in
his
own
experience
how
happy
he
was
,
what
a
Pea●l
he
had
found
,
how
ra●e
a
Jewel
,
eternal
life
,
he
cannot
hide
it
,
but
proclaims
it
:
His
next
wish
is
,
Now
since
I
am
thus
blessed
,
O
that
all
the
wo●ld
knew
,
and
would
come
and
share
with
me
;
I
see
that
unexhausted
fountain
of
life
,
that
unemptyable
sea
of
goodnesse
,
that
infinite
fulnesse
of
grace
in
Jesus
Ch●ist
,
that
I
▪
and
you
,
and
all
that
will
,
may
c●me
and
be
satisfied
,
and
nothing
diminished
.
There
is
that
immense
fulnesse
in
spiritual
things
,
that
sup●●abundance
,
and
infinit
excesse
over
our
necessities
,
that
they
may
be
enjoyed
by
many
,
by
all
,
without
envy
or
discontent
,
without
prejudice
to
one
anothers
fulness
;
which
the
ska●●nesse
and
meann●sse
of
created
things
cannot
admit
.
I
believe
,
if
Ministers
or
Christian●
did
taste
of
this
,
and
had
accesse
into
it
to
see
it
,
and
bl●sse
themselves
in
it
,
if
they
might
enter
into
this
t●easury
,
or
converse
into
this
company
,
they
would
henceforth
carry
themselves
as
those
who
pity
the
world
,
and
compa●sionat
mankind
.
A
man
that
we●e
acquainted
with
this
that
is
in
Christ
,
would
not
find
his
heart
easily
stirred
up
to
envy
,
or
provoked
upon
others
prosperity
or
exaltation
,
but
rather
he
would
be
constrained
to
commiserat
all
others
,
that
they
will
not
know
nor
consi●er
wherein
their
own
true
●●anquility
and
absolute
sati●faction
consists
.
He
that
is
lifted
up
to
this
blessed
society
,
to
conve●se
with
God
,
were
it
not
for
the
compassion
and
mercy
he
owes
to
miserable
mankind
,
he
might
laugh
at
the
●ollie●
and
vanitie●
of
t●e
world
,
as
we
do
a●
children
.
But
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
affectionat
kind
love
our
Saviour
carried
to
humane
nature
,
made
him
often
g●o●n
and
sigh
for
his
adversaries
,
and
weep
over
Ierusalem
,
●lbeit
his
own
joy
was
full
without
〈◊〉
:
So
in
some
measure
a
Christian
learns
of
Christ
to
be
a
lover
and
pitier
of
mankind
,
and
then
to
be
most
moved
with
compassion
towa●ds
others
,
when
we
have
fullest
joy
and
satisfaction
our selves
.
O
that
we
might
be
perswaded
to
seek
after
these
things
which
may
be
gotten
and
kept
without
clamour
and
contention
,
about
which
there
needs
be
no
s●●ife
nor
envy
.
O
,
seek
that
happinesse
in
fellowship
with
God
,
which
h●ving
attained
,
you
●ack
nothing
but
that
other●
may
be
a●
happy
.
These
things
I
de●lare
,
th●t
●e
m●y
have
fellowship
with
us
.
O●
!
that
Minister●
of
the
Gospel
might
●ay
so
,
an●
might
f●om
their
own
expe●ience
invite
others
to
p●●●ake
with
them
,
as
Paul
req●ests
othe●s
to
be
●ollowe●●
of
him
,
a●
he
was
of
Ch●ist
;
so
these
w●o
suc●●ed
Paul
in
thi●
embassage
of
recon●il●tion
,
and
a●e
sent
to
call
to
the
feast
,
might
upon
good
g●ound
inte●pose
their
own
experience
thu●
,
O
come
and
eat
wi●h
us
,
O
come
and
sh●●e
with
u●
,
for
it
will
suffice
us
all
without
division
.
W●en
some
get
into
the
savour
of
great
and
eminent
persons
,
and
have
the
honour
to
be
their
companion●
,
they
will
be
very
loath
to
invite
pro●●●c●ously
others
to
that
dignity
,
this
society
would
beget
competition
and
emulation
.
But
,
O!
of
how
different
a
nature
is
this
fellowship
?
which
whosoever
i●
ex●lted
to
,
he
hath
no
other
grief
,
but
that
hi●
poor
brethren
●nd
fellow-creatures
either
know
not
,
or
will
not
be
so
happy
:
therefore
he
will
alwayes
be
about
the
declaring
of
this
to
others
.
But
if
Ministers
cannot
use
such
an
expression
to
invite
you
to
their
fellowship
,
yet
I
beseech
you
,
beloved
in
the
Lord
,
let
all
of
us
be
here
invited
by
the
Apostle
to
partake
of
that
,
which
will
not
g●ieve
you
to
have
fellows
and
companion●
into
,
but
rather
●dd
to
your
contentment
.
Moreover
,
th●s
may
be
represented
to
you
,
that
ye
are
invited
to
the
very
communion
with
the
Apostles
,
the
lowest
and
meanest
amongst
you
hath
this
high
dignity
in
your
offer
,
to
be
fellow-citizens
with
the
Saints
,
with
the
eminent
pillars
of
the
Church
,
the
Apostles
.
It
might
be
thought
by
the
most
part
of
Christians
who
are
more
obscure
,
little
known
,
and
almost
despised
in
the
world
,
that
they
might
not
have
so
near
accesse
into
the
Court
of
thi●
great
King
:
Some
would
think
these
who
continued
with
him
in
his
temptations
,
who
waited
on
his
own
person
,
and
were
made
such
glor●ous
instruments
of
the
renovation
of
the
world
,
should
have
some
great
preference
to
all
others
,
and
be
admitted
into
the
fellowship
of
the
●ather
and
the
Son
,
beyond
other●
;
even
a●
many
would
think
,
that
Christs
Mother
and
Kinsmen
in
the
flesh
,
●hould
have
had
prerogatives
and
priviledges
beyond
all
his
followe●s
.
But
O
the
wonde●ful
mystery
of
the
equal
,
free
,
and
ir●espective
conveyance
of
this
grace
of
the
Gospel
in
Ch●ist
Jesus
!
Neither
bond
nor
free
,
neither
circumcision
nor
uncircumcision
.
The●●
is
●ne
common
salvation
,
Jude
v.
3.
as
well
as
common
faith
,
Tit.
1.4
.
and
it
is
common
to
Apostles
,
to
Pastors
,
to
People
,
to
as
many
as
shall
believe
in
his
Name
;
so
that
the
poo●est
and
meanest
creature
is
not
excluded
from
the
highest
priviledges
of
Apostles
.
We
have
that
to
glory
into
,
in
which
Paul
glo●ied
,
that
is
,
the
Cross
of
Christ
:
we
have
the
same
access
,
by
the
same
Spirit
,
unto
the
Father
,
we
have
the
same
Advocat
to
plead
for
us
,
the
same
blood
to
cry
for
us
,
the
same
hope
of
the
same
inheritance
;
in
a
word
,
we
are
baptized
into
one
body
,
and
for
the
essentials
and
chief
substantials
of
priviledge
and
comfort
,
the
Head
equally
respects
all
the
Member●
.
Yea
,
the
Apostles
,
though
they
had
some
peculiar
gifts
and
priviledges
beyond
others
,
yet
they
were
forbidden
to
rejoyce
in
these
,
but
rather
in
these
which
were
common
to
them
with
other
Saints
,
Rejoyce
not
(
saith
Christ
)
that
the
●pirits
are
subject
unto
you
,
but
rather
rejoyce
because
your
names
are
written
in
heaven
,
Luk.
10.20
.
The
hight
●nd
depth
of
this
drowns
●ll
other
differences
.
Now
,
my
beloved
,
what
can
be
more
said
for
our
comfort
?
Would
you
be
as
happy
as
Iohn
,
as
blessed
as
Paul
?
Would
you
think
your selves
well
,
if
it
were
possible
,
to
be
in
as
near
relation
and
communion
with
Christ
as
his
Mother
and
Brethren
?
Truly
,
that
is
not
only
possible
,
but
it
is
holden
out
to
you
,
and
you
are
requested
to
imbrace
the
offer
,
and
come
and
share
with
them
.
He
that
beareth
my
words
and
doth
them
,
the
same
is
my
mother
,
and
sister
,
and
brother
:
You
shall
be
as
dear
to
him
as
his
dearest
relation●
,
if
you
believe
in
him
,
and
receive
his
sayings
in
your
heart
.
Do
not
then
intertain
jealous
and
suspicious
thoughts
,
because
you
are
not
like
Apostles
,
or
such
holy
men
as
are
recorded
in
Scripture
?
If
you
forsake
not
your
own
mercy
,
you
may
have
fellowship
with
them
in
that
which
they
account
their
chiefest
happinesse
;
there
i●
no
difference
of
quality
or
condition
,
no
distance
of
other
things
,
can
hinder
your
communion
with
them
;
there
are
several
sizes
and
growths
of
Christians
,
both
in
light
and
grace
,
some
have
extraordinary
raptures
and
extasies
of
joy
and
sweetness
;
others
attain
not
to
that
,
but
are
rather
kept
in
attendance
and
waiting
on
God
in
his
wayes
;
but
●ll
of
them
have
one
common
salvation
,
as
the
highest
have
some
fellowship
with
the
lowest
in
his
infirmities
,
so
the
lowes●
hath
fellowship
with
the
highest
in
his
priviledges
.
Such
is
the
infinit
goodnesse
of
God
,
that
which
is
absolutely
necessary
,
and
most
important
either
to
soul
or
body
,
i●
made
mor●
universal
,
both
in
nature
and
grace
,
as
the
common
light
of
the
Sun
to
all
,
and
the
Sun
of
Righteousnesse
too
,
in
an
impartial
way
,
shining
on
all
them
that
come
to
him
.
SERMON
VI·
1
Joh.
1.3
.
—
And
truly
our
fellowship
is
with
the
Father
and
the
Son
,
&c.
IT
was
both
the
great
wisdome
and
infinit
goodnesse
of
God
,
that
he
did
not
only
f●ame
a
creature
capable
of
society
with
others
of
his
own
kind
,
but
that
he
fashioned
him
so
,
as
to
be
capable
of
so
high
an
elevation
,
to
have
communion
and
fellowship
with
himself
;
it
is
lesse
wonder
of
Angels
,
b●cause
they
a●e
pure
incorporeal
Spirits
,
drawing
towards
a
nearer
likeness
to
his
nature
,
which
similitude
is
the
ground
of
●ommunion
;
but
that
he
would
have
one
of
the
material
and
visible
creatures
below
,
that
for
the
one
half
is
made
of
the
dust
of
the
earth
,
●dvanced
to
this
unconceivable
hight
of
priviledge
,
to
have
fellowship
with
him
;
this
is
a
greater
wonder
:
and
for
this
end
he
breathed
into
man
a
spirit
from
Heaven
,
that
might
be
capable
of
conformity
and
communion
with
him
,
who
is
the
Father
of
spirits
.
Now
take
this
in
the
plainest
apprehension
of
it
,
and
you
cannot
but
conceive
that
this
is
both
the
honour
and
happinesse
of
man
:
It
is
honour
and
dignity
,
I
say
,
because
the
nature
of
that
consists
in
the
applause
and
estimation
of
those
that
are
worthy
,
testified
one
way
or
another
,
and
the
highest
degrees
of
it
rise
according
to
the
degree
or
dignity
of
the
persons
that
esteem
us
,
or
give
us
their
fellowship
and
favour
.
Now
truly
,
according
to
this
rule
,
the
honour
is
incomparable
,
●nd
the
credit
riseth
infinitly
above
all
the
airy
●nd
fancied
dignities
of
men
;
for
the
Foot-stool
to
be
elevated
up
to
the
Throne
,
for
the
poor
contemptible
creature
to
be
lifted
up
to
the
society
and
friendship
of
the
most
high
and
glorious
God
,
the
only
fountain
of
all
the
Hierarchies
of
Heaven
,
or
degrees
upon
Earth
▪
so
much
as
the
distance
is
between
God
and
us
,
so
much
proportionably
must
the
dignity
rise
,
to
be
advanced
out
of
this
low
estate
to
fellowship
with
God
;
the
distance
between
creatures
is
not
observable
in
regard
of
this
,
and
yet
poor
worms
swell
,
if
either
they
be
lifted
up
a
little
above
others
,
or
advanced
to
familiarity
with
these
that
are
above
them
.
But
what
is
it
to
pride
our selves
in
these
thing●
?
when
we
●re
altogether
higher
and
lower
at
one
view
,
as
grasshoppers
in
his
sight
;
therefore
man
being
in
honour
,
and
understanding
not
,
wherein
his
true
honour
and
dignity
consists
,
he
associats
himself
to
beasts
;
only
the
soul
,
that
is
aspiring
to
thi●
communion
with
God
,
is
extracted
out
of
the
dregs
of
beastly
mankind
,
and
is
elevated
above
mankind
,
and
associated
to
blessed
Apostles
,
and
holy
Angels
,
and
Spirits
made
perfect
:
and
that
were
but
little
,
though
it
be
a
honour
above
Regal
or
Imperial
dignities
,
but
it
is
infinitly
hightned
by
this
,
that
their
association
is
with
God
,
the
blessed
and
holy
Trinity
.
Now
herein
consists
mans
happinesse
too
,
for
the
soul
being
inlarged
in
its
capacity
and
appetite
,
far
beyond
all
visible
things
,
it
is
never
fully
satiated
or
put
to
rest
and
quiet
,
till
it
be
possessed
with
the
chiefest
and
most
unive●sal
good
,
that
is
,
God
;
and
then
all
the
motions
of
desires
cease
,
then
the
soul
rests
from
its
labours
,
then
there
is
a
peace
and
eternal
rest
proclaimed
in
the
desires
of
the
soul
,
Return
unto
thy
rest
,
O
my
soul
,
for
the
Lord
hath
dealt
bountifully
with
me
,
Psal.
116.7
.
O!
what
a
poor
short
requiem
do
men
sing
to
their
own
hearts
from
other
enjoyments
?
Oftentimes
mens
hearts
,
whether
dreaming
or
waking
,
speak
in
this
manner
,
Soul
take
thy
rest
▪
but
how
ill
grounded
is
that
peace
,
and
how
false
a
rest
,
daily
experience
in
part
witnesseth
,
and
the
last
day
will
fully
declare
?
But
,
O!
how
much
better
and
wiser
were
it
for
you
,
to
seek
the
favour
and
light
of
his
countenance
upon
you
,
and
to
be
united
to
him
who
is
the
fountain
of
life
,
so
ye
might
truly
,
without
hazard
of
such
a
sad
reprehension
as
that
fool
got
,
or
grievous
disappointment
,
say
,
Soul
take
thy
rest
in
God
.
Man
was
advanced
to
this
dignity
and
happinesse
,
but
he
kept
not
his
station
,
for
that
great
Dragon
falling
down
from
that
pinacle
of
honour
he
had
in
Heaven
,
drew
down
with
him
the
third
part
of
the
stars
of
Heaven
,
and
cast
them
to
the
earth
:
and
thus
,
man
who
was
in
honour
,
is
now
associated
with
,
and
made
like
to
beasts
,
or
devils
,
he
is
a
stranger
to
God
from
the
womb
,
all
the
imagination●
of
his
heart
tend
to
distance
from
God
,
he
is
exiled
and
banished
from
Gods
presence
,
the
type
whereof
was
his
being
driven
out
of
the
Garden
,
and
yet
he
is
not
long
out
,
nor
far
away
,
when
the
infinit
love
of
God
moves
an
Embassage
to
send
after
him
,
and
to
recall
him
;
many
messengers
are
sent
before-hand
to
prepare
the
way
,
and
to
dispose
mens
hearts
to
peace
;
many
prophesies
were
,
and
fore-intimations
of
that
great
Embassage
of
love
,
which
at
length
appeared
;
for
God
sent
his
Son
,
his
own
Son
,
to
take
away
the
difference
,
and
make
up
the
distance
.
And
this
is
the
thing
that
is
declared
unto
us
by
these
eye
and
ear-witnesses
,
to
this
end
that
we
may
know
how
to
return
to
that
blessed
society
which
we
had
forsaken
,
to
our
own
eternal
prejudice
.
Is
man
banished
out
of
the
Paradise
of
God
into
the
accursed
earth
?
Then
the
Son
is
sent
out
from
his
own
Pallace
and
th●
Paradise
above
,
to
come
into
this
world
,
and
to
save
the
world
.
Is
there
such
a
gulf
between
us
and
Heaven
?
Christ
hath
put
his
own
body
between
,
to
fill
it
up
.
Do
the
Cherubims
watch
with
flaming
fire
to
keep
us
from
life
?
Then
the
Son
hath
shed
his
own
blood
in
abundance
,
to
quench
that
fi●e
,
and
so
to
pacify
and
compose
all
in
Heaven
and
Earth
.
Is
there
such
odds
●nd
enmity
between
the
families
of
Heaven
and
Earth
?
He
sent
his
Son
the
chief
heir
,
and
married
him
with
our
nature
,
and
in
that
eternal
marriage
of
our
nature
with
him
,
he
hath
buried
in
everlasting
oblivion
all
the
difference
,
and
opened
a
way
for
a
nearer
and
dearer
friendship
with
God
then
was
before
.
And
whence
was
it
,
I
pray
you
,
that
God
dwelt
among
men
?
First
in
a
Tabernacle
,
then
in
a
fixed
Temple
,
even
among
the
rebellious
sons
of
men
;
and
that
so
many
were
admitted
and
advanced
again
to
communion
with
God
;
Abraham
had
the
hono●r
to
be
the
friend
of
God
,
(
O
incomparable
title
!
comprehending
more
then
King
or
Emperour
)
Was
it
not
all
from
this
,
the
anticipating
vertue
of
that
uniting
and
peace-making
sacrifice
?
It
was
for
his
sake
who
was
to
come
,
and
in
his
flesh
to
lay
a
sure
foundation
for
eternal
peace
and
friendship
between
God
and
man
.
Now
you
see
the
ground
of
our
restitution
to
that
primitive
fellowship
with
God
,
my
earnest
desire
is
that
ye
would
lay
hold
on
this
opportunity
.
Is
such
an
high
thing
in
your
of●er
?
yea
,
are
you
earnestly
invited
to
it
by
the
Father
and
the
Son
?
then
sure
it
might
at
the
first
hearing
beget
some
inward
desire
,
and
kindl●
up
some
holy
ambition
after
such
a
happinesse
.
Before
we
know
further
what
is
in
it
,
(
for
the
very
fi●st
sound
of
it
imports
some
special
and
incomparable
priviledge
)
might
not
our
hearts
be
inflamed
,
and
ought
we
not
to
enquire
at
our
own
hearts
,
and
speak
thus
unto
them
,
Have
I
lived
so
long
a
stranger
to
God
the
fountain
of
my
life
?
Am
I
so
far
bewitched
with
the
d●ceitful
vanities
of
the
world
,
as
not
to
think
it
incomparably
better
,
to
rise
up
above
all
created
things
,
to
communicat
with
the
Father
and
the
Son
?
And
shall
I
go
hence
without
God
and
without
Ch●ist
,
when
fellowship
with
them
is
daily
,
freely
,
and
plentifully
holden
forth
?
I
beseech
you
consider
where
it
must
begin
,
and
what
must
be
laid
down
for
the
foundation
of
this
communion
,
even
your
union
with
Jesus
Chri●●
the
Mediator
between
God
and
man
;
and
you
cannot
be
one
with
him
,
but
by
forsaking
your selves
,
and
believing
in
him
;
and
thence
flow●
that
constant
abode
and
dwelling
in
him
,
which
is
the
mutual
intertainment
of
Christ
and
●
soul
,
after
their
meeting
together
Can
two
walk
together
except
they
be
agreed
?
We
are
by
nature
enemies
to
God
;
Now
ce●tainly
reconciliation
and
agreement
must
inter●een
by
the
blood
of
the
Cross
,
before
any
friendly
and
familiar
society
be
kept
.
Let
this
then
be
your
first
study
,
and
it
is
first
declared
in
the
Gospel
,
Jesus
Christ
is
holden
out
as
partaking
with
you
in
all
your
infirmities
,
he
is
represented
as
having
fellowship
with
us
in
our
sins
and
curses
,
in
our
afflictions
and
crosses
,
he
hath
fellowship
in
our
nature
to
bear
our
sins
and
infirmities
.
Now
since
he
hath
partaken
in
these
,
you
are
invited
to
come
and
have
fellowship
with
him
in
his
gifts
and
graces
,
in
the
precious
merits
of
his
death
and
●uffering
,
in
his
●ising
again
and
returning
to
glory
.
And
this
is
the
exchange
he
makes
and
declares
in
the
Gospel
,
I
have
taken
your
sins
●nd
cu●ses
,
O
come
and
take
my
graces
,
and
that
which
is
purchased
by
my
blood
.
Now
this
is
the
first
beginning
of
●
souls
renewed
fellowship
with
God
,
and
it
is
the
foundation
of
all
that
is
to
come
,
to
imbrace
this
offer
,
to
accept
him
cordially
as
he
is
presented
,
and
to
pacifie
and
quiet
our
own
hearts
by
saith
in
that
he
hath
done
.
And
this
being
once
laid
down
●s
the
ground-stone
,
the
soul
will
grow
up
into
more
communion
with
him
.
To
speak
aright
of
this
communion
,
would
require
more
acquaintance
with
it
,
then
readily
will
be
found
amongst
us
:
but
it
is
more
easie
to
understand
in
what
it
is
exercised
and
intertained
,
then
to
bring
up
our
hearts
unto
it
.
Certainly
it
must
neither
be
taken
so
low
and
wide
,
as
if
it
consisted
all
in
these
external
duties
,
and
approaches
of
men
to
God
;
for
there
is
nothing
capable
of
communion
with
the
Father
of
spirits
,
but
a
Spirit
;
and
sure
I
am
,
the
most
part
of
us
removes
them
,
and
acts
little
that
way
.
It
is
a
lamentable
thing
that
men
pretend
to
please
God
with
such
vain
empty
shows
,
●nd
bodily
appearances
,
without
any
serious
exercise
of
their
souls
,
and
attention
of
their
minds
in
divine
worship
.
Neither
yet
must
it
be
taken
so
high
,
and
made
so
narrow
,
a●
if
it
consisted
only
in
these
ravishments
of
the
soul
after
God
,
which
are
joyned
with
extraordinary
sweetnesse
and
joy
,
or
in
such
rare
pieces
of
accesse
and
liberty
;
for
though
that
be
a
part
of
it
,
yet
is
it
neither
universal
to
all
Gods
children
,
nor
yet
constant
in
any
.
The●e
may
be
some
solid
serious
attendance
on
God
in
his
Ordinances
,
which
may
have
more
true
substantial
life
in
it
,
and
more
of
the
marrow
of
Christianity
in
it
,
though
a
soul
should
not
be
acquainted
with
these
●aptures
,
nor
ever
carried
without
the
Line
of
an
equal
walking
with
God
.
Therefore
that
which
I
would
exhort
you
to
,
i●
to
acquaint
your selves
with
Iesus
Christ
,
and
you
shall
find
a
new
way
opened
in
him
,
by
which
you
may
boldly
com●
to
God
,
and
having
come
to
God
in
him
,
you
are
called
to
walk
with
him
,
to
intertain
that
acquaintance
that
is
made
,
till
all
the
distance
and
estrangednesse
of
your
heart●
be
worn
out
.
And
I
know
not
any
thing
which
is
more
apt
either
to
beget
,
or
preserve
this
fellowship
,
then
the
communication
of
your
spirits
often
with
him
in
prayer
,
●nd
with
his
word
in
meditation
,
and
this
is
not
to
be
discharged
as
a
custome
,
but
the
love
of
God
within
,
drawing
the
heart
willingly
towards
communication
with
him
,
and
constraining
to
pour
out
your
requests
to
him
,
and
wait
on
him
,
even
though
ye
should
not
find
that
sensible
sweetnesse
that
sometimes
is
found
.
It
were
an
happy
advancement
in
thi●
fellowship
,
if
converse
with
God
,
whether
in
prayer
and
solemn
retirements
,
or
in
meditation
,
or
in
our
ordinary
walking
,
were
become
the
delight
of
our
hearts
,
at
least
that
they
might
be
carried
that
way
towards
the
intertaining
the
thoughts
of
his
Majesty
,
his
Glory
,
and
Grace
,
and
Goodness
,
and
Wisdome
shining
every
where
,
as
from
a
natural
instinct
,
even
when
we
are
not
ingaged
with
the
present
allurements
of
that
sweetnesse
that
sometimes
accompanies
it
.
SERMON
VII·
1
Joh.
1.3
.
—
And
truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Iesu●
Christ
.
Vers.
4.
And
these
things
write
we
unto
you
,
that
your
joy
may
be
full
.
IT
was
sin
that
did
f●rst
break
off
that
fellowship
that
was
between
God
and
man
,
and
cut
off
that
blessed
society
,
in
which
the
honour
and
happinesse
of
man
consisted
;
but
that
fundamental
bond
being
loosed
,
it
hath
likewise
untyed
all
the
links
of
society
of
men
among
themselves
,
and
made
such
a
general
dispersion
and
dissipation
of
mankind
,
that
they
are
almost
like
wild
beasts
,
raging
up
and
down
;
and
in
this
,
wilder
then
beasts
,
that
they
devour
one
another
,
which
beasts
do
not
in
their
own
kind
;
and
they
are
like
fishes
of
the
Sea
,
without
rule
and
government
.
Though
there
be
some
remnants
of
a
sociable
inclination
in
all
men
,
that
shews
it self
in
their
combinings
in
societies
,
and
erecting
governments
;
yet
generally
that
which
is
the
true
bond
and
ligament
of
men
,
which
alone
can
truly
knit
them
together
,
is
broken
,
that
is
love
,
the
love
of
God
and
our
neighbours
;
And
therefore
notwithstanding
of
●ll
the
means
used
to
reduce
,
and
to
contain
mankind
in
order
and
harmony
by
government
;
yet
there
are
nothing
but
continual
rents
,
distractions
,
dissipations
,
divisions
,
and
dissolutions
in
Common-wealths
amongst
themselves
,
and
between
Nations
;
so
that
all
men
may
be
represented
as
Lions
,
Tigers
,
Wolves
,
Serpents
,
and
such
like
unsociable
creatures
,
till
the
Gospel
come
to
tame
and
subdue
them
,
as
it
is
often
holden
out
in
the
Prophets
,
Isai.
2.4
.
and
11.6
,
7
,
8.
and
65.25
.
Now
indeed
you
have
here
the
express
end
and
purpose
of
the
Gospel
,
to
make
up
these
two
great
breaches
in
the
creature
,
between
God
and
men
,
and
between
men
and
men
.
It
is
a
Gospel
of
peace
;
where
ever
it
takes
hold
of
mens
spirits
,
it
reduceth
all
to
a
peaceable
temper
,
joyns
them
to
God
,
●nd
one
to
another
:
for
the
very
sum
and
substance
of
it
is
the
love
of
God
to
mankind
,
and
proposed
for
this
end
,
to
engage
the
love
of
man
again
;
and
love
is
the
glew
,
the
cement
that
alone
will
conjoyn
hearts
unto
this
fellowship
.
It
is
a
strange
thing
,
and
much
to
be
lamented
,
that
Christendome
should
be
a
field
of
blood
,
an
Aceldama
,
beyond
other
places
of
the
world
:
that
where
the
Gospel
is
pretended
to
be
received
,
that
men
have
so
far
put
off
even
humanity
,
as
thus
to
bite
and
devour
one
another
.
Certainly
it
is
,
because
where
it
is
preached
it
is
n●t
believed
:
therefore
sin
taketh
occasion
by
it
to
become
the
more
sinful
;
alwayes
let
us
take
heed
to
this
,
that
it
is
the
great
purpose
and
grand
design
of
the
Gospel
preached
to
u●
,
to
restor●
us
to
a
blessed
society
and
fellowship
with
the
Father
,
and
withal
,
to
a
sweet
fellowship
amongst
our
selv●s
;
for
both
you
see
are
here
.
We
are
called
to
fellowship
with
the
Father
,
●nd
what
is
that
?
but
to
have
the
Father
of
our
Lord
Jesus
Christ
thy
Father
,
and
thou
to
be
his
son
by
adoption
of
grace
:
It
is
certainly
the
very
marrow
and
extract
of
the
whole
Covenan●
,
and
all
the
promises
thereof
,
I
will
be
your
Father
,
and
ye
shall
be
my
sons
and
daughters
,
saith
the
Lord
Almighty
,
2
Cor.
6.18
.
I
go
(
saith
Christ
)
to
your
Father
and
my
Father
,
and
to
your
God
and
my
God
.
O
what
a
sweet
complication
and
interchange
of
relations
,
Iob.
20.17
.
I
will
be
your
God
,
and
ye
shall
be
my
people
,
he●e
is
the
Epitome
of
all
●appinesse
and
felicity
;
In
this
word
all
i●
inclo●ed
,
and
without
this
,
nothing
is
to
be
found
that
deserves
the
desires
of
an
immortal
spirit
:
For
hence
it
follows
,
that
a
soul
is
filled
with
the
all-fulnesse
of
God
,
Eph.
3.19
.
for
that
is
made
over
to
thee
who
believes
the
Gospel
,
and
thou
hast
as
real
a
right
and
title
to
it
,
as
men
have
to
their
f●thers
inheritance
.
Then
to
have
fellowship
with
his
Son
Jesus
Christ
,
is
●nother
branch
of
this
dignity
,
and
this
is
that
which
introduceth
the
other
,
Christ
is
the
middle
person
,
the
Mediator
between
God
and
man
,
given
for
this
end
,
to
recover
men
from
their
woful
dispersion
,
and
separation
from
God
,
and
reduce
them
●gain
to
that
blessed
society
:
and
therefore
our
acquaintance
,
as
it
were
,
first
begins
with
him
,
and
by
him
we
are
led
to
the
Father
,
No
man
can
come
to
the
Father
but
by
the
Son
:
Therefore
,
if
you
have
his
friendship
,
you
have
done
the
busines●
,
for
he
and
his
Father
is
one
.
Now
this
fellowship
,
to
branch
it
forth
mor●
particularly
,
is
either
real
,
or
personal
:
Real
,
I
mean
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Bonorum
,
a
communion
of
all
good
things
,
a
communion
with
him
in
his
Nature
,
Offices
,
and
Benefits
,
and
thi●
must
be
laid
down
as
the
foundation-stone
of
thi●
fello●ship
,
he
came
near
us
,
to
partake
of
flesh
and
blood
with
us
,
that
we
might
have
a
way
,
●
ne●
and
living
way
consecrated
,
even
the
vail
of
his
flesh
,
to
come
to
God
by
;
for
certainly
this
gives
boldnesse
to
a
soul
to
draw
near
to
God
,
with
some
expectation
of
successe
and
acceptation
,
when
it
is
seriously
considered
,
that
our
nature
is
so
nearly
conjoyned
already
to
God
;
by
this
step
a
soul
climbs
up
to
the
Majesty
of
God
,
and
by
means
of
this
,
we
become
partakers
of
the
Divine
Nature
,
,
as
God
of
Humane
Nature
,
2
Pet.
1.4
.
So
by
the
same
degrees
we
ascend
to
God
,
that
God
hath
descended
to
us
;
he
drew
near
us
by
our
nature
,
and
we
by
the
intervention
of
that
same
ascend
to
him
,
and
receive
his
image
and
stamp
on
our
souls
:
for
the
Lord
did
stamp
his
own
image
upon
Christs
Humane
N●ture
,
to
make
it
a
pattern
to
us
,
and
to
represent
to
us
,
as
in
a
visible
symbole
and
pledge
,
what
impression
he
would
put
upon
us
:
Then
we
have
fellowship
with
him
in
his
Offices
,
I
need
not
branch
them
out
severally
,
you
k●ow
what
he
was
anointed
for
,
to
be
a
Priest
▪
to
off●r
s●crifice
,
and
reconcile
u●
to
God
,
an●●o
make
intercession
for
u●
;
to
be
●
King
,
●o
ru●●
us
by
his
Word
and
Spirit
,
and
defend
u●●g●inst
our
enemies
▪
to
be
●
Prophet
,
to
r●veal
●he
will
of
God
to
u●
,
〈◊〉
instruct
us
in
〈◊〉
same
.
He●e
●s
●
large
field
o●
fellowship
,
we
h●ve
●dmit●
an●
〈◊〉
by
faith
in
Jesus
Christ
,
to
th●
real
●dva●tage
●nd
benefit
of
●ll
these
▪
there
i●
nothing
in
them
but
it
r●late●
to
us
,
●nd
●edou●ds
to
us
,
the
living
ver●ue
of
that
sacrifice
,
i●
as
fresh
and
recent
this
day
,
to
send
up
●
favour
of
rest
●o
Heaven
,
and
to
pacifie
a
troubled
conscience
,
as
the
first
day
it
was
offered
:
That
perfect
sacrifice
is
as
available
to
thy
soul
,
as
if
thou
had
offered
it
thy self
,
and
this
day
ye
have
the
benefite
of
his
prayers
in
Heaven
,
we
partake
of
the
strong
cryes
and
tears
in
the
days
of
his
flesh
,
and
of
intercession
since
,
more
then
of
our
own
supplications
.
What
shall
I
say
?
ye
have
one
to
teach
you
all
things
that
is
needful
for
you
;
one
to
subdue
your
sins
under
you
;
and
by
vertue
of
fellowship
with
Jesus
Christ
in
these
Offices
,
there
is
something
derived
from
it
,
and
communicated
to
us
by
it
,
that
we
should
be
Kings
and
Priests
to
God
our
Father
;
Kings
to
rule
over
our
own
s●i●it●
and
lusts
,
in
as
●ar
as
grace
reigns
in
us
to
eternal
life
,
and
that
is
truly
a
heroick
royal
spirit
,
that
overcomes
himself
and
the
world
;
and
Priests
,
to
offer
unto
God
continually
the
sacrifice
of
prayer
and
praises
,
1
Pet.
1.3
,
4
,
5.
which
are
sweet
smelling
and
pleasant
in
his
fight
;
yea
,
we
should
offer
up
our
own
bodies
a●
a
reasonable
service
,
Rom.
12.1
.
and
this
is
a
holy
●nd
living
sacrifice
,
when
we
dedicat
and
consecrat
all
our
faculties
,
members
,
and
abilitie●
to
his
will
and
service
;
and
do
not
spare
to
kill
our
lust●
,
which
are
his
and
our
enemies
.
Let
us
sum
up
●ll
in
this
,
whatsoever
grace
or
gift
is
in
Christ
Jesus
,
whatsoever
preheminence
he
hath
above
Angels
and
men
;
whatsoever
he
purch●sed
,
he
purchased
by
his
obedient
life
,
and
patience
in
death
,
there
i●
nothing
of
all
that
,
but
the
soul
may
be
admitted
to
fellowship
in
it
,
by
its
union
with
him
by
●aith
;
have
him
,
and
have
all
that
he
hath
:
Faith
mak●s
him
●ours
,
and
all
that
he
hath
is
a
consequential
appendix
to
himself
:
the
Word
of
the
Gospel
offers
him
freely
to
you
,
with
all
his
benefits
,
interests
,
and
advantages
,
O
that
our
hearts
may
be
induced
to
open
to
him
.
N●w
being
thus
united
to
Jesus
Christ
,
that
which
I
would
pe●swade
next
to
,
is
a
personal
communion
,
that
is
,
a
suitable
intertainment
of
him
,
a
conjunction
of
your
soul
to
him
by
love
,
and
a
conspiracy
of
all
your
endeavours
henceforth
to
please
him
:
It
is
certain
,
that
true
frien●ship
is
founded
on
a
conjunction
and
harmony
of
souls
by
affection
,
by
which
they
cease
to
b●
two
,
and
becomes
in
a
manner
one
;
for
love
makes
●
kind
of
transport
of
the
soul
into
another
,
and
then
all
particul●r
and
proper
interests
are
drowned
in
oblivion
,
no
more
mine
and
thine
,
but
he
makes
an
interchange
,
mine
th●ne
,
and
thine
mine
,
my
heart
thine
,
and
thy
honour
mine
.
Now
certain
it
is
,
that
in
this
God
hath
given
us
a
rare
pattern
,
and
leads
the
way
;
for
he
declare●
hi●
love
to
the
world
,
in
the
rarest
effects
of
●t
,
which
give
the
clearest
demonstrations
possible
;
God
so
loved
the
world
,
that
he
sent
his
Son
:
And
you
have
the
most
in●allible
argument
of
the
Sons
love
,
greater
love
hath
no
m●n
th●n
this
,
to
lay
down
his
life
for
his
friends
,
but
h●
for
his
enemies
.
Now
then
,
you
see
how
the
heart
of
God
and
his
Son
Jesus
Christ
is
fixed
from
everlasting
on
the
sons
of
men
so
unalterably
,
and
so
fully
set
towards
them
,
that
it
hath
t●ansported
the
Son
out
of
his
own
glory
,
and
brought
him
down
in
the
state
of
a
servant
.
But
it
is
not
yet
known
what
particular
persons
are
thus
fixed
upon
,
untill
that
everlasting
love
break
out
from
under
ground
,
in
the
ingagement
of
thy
souls
love
to
him
,
and
till
he
have
fastned
this
chain
,
and
set
this
seal
on
thy
heart
,
which
makes
thee
impatient
to
want
him
:
thou
knowest
not
the
seal
that
was
on
his
heart
from
ete●nity
.
But
now
the
love
of
a
believer
being
the
result
of
his
love
,
this
is
it
that
is
the
source
and
spring
of
constant
communion
:
and
it
vents
it self
in
converse
with
God
,
and
daily
intertainment
of
him
in
our
spirits
and
wayes
;
There
is
a
keeping
of
company
with
him
in
prayer
and
meditation
,
and
all
the
Ordinances
;
there
is
a
communication
and
familiar
conference
of
the
heart
with
him
,
either
in
thinking
on
him
,
or
pouring
out
our
requests
to
him
;
there
is
a
mutual
and
daily
intercourse
and
correspondence
of
that
soul
with
God
,
in
answering
his
word
by
obedience
,
in
praying
to
him
,
and
receiving
answers
from
him
,
and
then
returning
his
answer
again
with
a
letter
of
thanks
●nd
praise
,
as
it
were
;
these
are
the
wayes
to
increase
that
love
of
God
,
and
kindle
it
up
to
a
higher
flame
;
and
it
being
thus
increased
,
it
gathers
in
all
the
indeavours
and
abilities
of
the
soul
,
and
sets
all
on
fire
,
as
a
sweet
●melling
sacrifice
to
plea●e
him
:
It
is
henceforth
the
great
study
of
the
soul
,
to
remove
all
things
that
are
offensive
to
him
;
for
the
intertaining
of
sin
,
his
enemy
,
is
most
inconsistent
with
this
true
fellowship
and
friendship
:
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
,
Psal.
66.18
.
This
will
ma●r
that
sweet
correspondence
in
prayer
and
praises
;
for
it
is
a
breach
of
peace
and
Covenant
,
to
regard
and
maintain
his
enemies
;
therefore
the
●oul
that
loves
God
,
will
study
to
compose
it
sel●
in
all
things
to
his
good
pleasure
,
as
well
as
his
love
that
is
strong
as
death
,
puts
him
upon
a
careful
watching
,
to
do
all
things
for
our
profite
;
and
so
this
takes
in
our
whole
carriage
and
walking
in
religious
approaches
,
or
in
common
b●sines●es
,
to
have
this
as
our
great
design
,
Conversing
with
God
,
and
walking
to
all
w●ll-pleasing
.
Now
if
we
were
once
enrolled
in
this
blessed
fellowship
with
the
Father
and
the
Son
,
then
it
follows
as
a
fruit
and
result
of
thi●
,
that
we
should
have
fellowship
one
with
another
,
and
truly
the
more
unity
with
God
,
the
more
unity
amongst
our selves
;
for
he
is
the
uniting
,
cementing
principle
:
he
is
the
Cen●er
of
all
Christian●
,
and
as
Line●
,
the
furthe●
they
are
from
the
Center
,
the
farrer
distant
they
are
one
from
another
;
so
the
distance
and
elongation
of
souls
from
God
,
sets
them
at
furthest
distance
amongst
themselves
:
The
nearer
we
come
every
one
to
Jesus
Christ
,
the
nearer
we
joyn
in
●ffection
one
to
anot●er
:
and
this
i●
imported
in
that
of
Ch●ist●
Prayer
,
That
they
may
be
one
in
us
,
Joh.
17
21
,
22
▪
No
unity
but
in
that
one
Lord
,
and
〈◊〉
perfect
unity
but
in
a
perfect
union
with
him
.
I
would
exhort
to
study
this
more
,
to
have
fellowship
one
with
another
,
as
member●
of
the
same
body
,
by
sympathy
,
by
mutual
helping
one
another
in
spiritual
and
temporal
things
:
Even
amongst
Christians
that
live
obscurely
in
●
City
,
in
a
Village
,
there
is
not
that
harmoniou●
agreement
and
consent
of
hearts
,
that
contention
and
plea
of
love
,
of
gentlenesse
,
and
forbearance
,
who
shall
exercise
most
of
that
;
but
there
are
many
jealousies
,
heart-burnings
,
g●udg●ngs
,
st●●fes
,
evil
speakings
,
&c.
to
the
stumbling
of
others
,
and
the
weakning
of
your selves
,
which
certainly
argue
that
ye
are
much
ca●nal
,
and
walk
as
men
,
and
that
the
love
of
God
,
and
fellowship
with
him
is
waxed
cold
,
and
is
languished
and
dead
,
&c.
SERMON
VIII·
1
Joh.
●
.
4
.
And
these
things
write
we
unto
you
,
that
your
joy
may
be
full
.
ALL
motions
tend
to
rest
and
quietnesse
,
we
see
it
daily
in
the
motions
below
,
and
we
believe
it
also
of
the
circular
revolutions
of
the
Heavens
above
,
that
the●e
is
a
day
coming
in
which
they
shall
cease
,
as
having
performed
all
they
were
appointed
for
;
And
as
it
is
in
things
natural
,
so
it
is
in
things
rational
in
a
more
eminent
way
,
their
desire●
,
affections
,
and
actions
,
which
are
the
motions
,
and
stretches
of
the
soul
towards
that
it
desires
,
and
apprehends
as
good
,
tends
of
their
own
nature
,
and
are
directed
by
the
very
intention
of
the
soul
,
to
some
rest
and
tranquillity
,
some
joy
and
contentation
of
spirit
.
If
other
things
that
have
no
knowledge
,
have
their
center
of
rest
,
how
much
more
must
man
,
who
is
an
understanding
c●eature
,
have
it
by
the
ordination
and
appointment
of
God
?
But
there
is
this
wide
difference
in
the
point
of
capacity
of
happinesse
,
between
man
and
other
creatures
,
that
they
,
whatsoever
excellent
vertues
or
properties
they
have
,
yet
know
them
not
themselves
,
and
so
can
neither
enjoy
what
excellency
themselves
have
,
nor
have
use
of
what
is
in
others
;
for
,
to
what
purpose
is
it
to
shine
forth
,
if
there
be
no
eye
to
see
?
What
advantage
hath
●he
Rose
in
its
fragrancy
,
if
it
cannot
smell
it self
?
That
which
is
not
perceived
,
is
as
if
it
were
not
.
And
therefore
it
is
an
evident
testimony
that
all
these
visible
things
were
created
,
not
for
themselves
,
but
for
mans
sake
who
knows
them
,
can
use
them
,
and
enjoy
them
:
here
is
then
the
peculiar
capacity
that
God
hath
given
to
man
,
to
discern
and
know
what
he
seeks
,
what
he
hath
,
●nd
possesses
,
that
so
he
may
be
able
to
enjoy
it
,
or
use
it
,
according
to
the
nature
of
it
.
This
is
a
great
point
of
Gods
Image
,
and
conformity
with
him
,
whose
infinit
blessednesse
and
joy
●iseth
from
that
pe●fect
comprehension
,
and
intuitive
beholding
of
himself
,
and
his
own
incomprehensible
riches
;
So
then
,
mans
happiness
or
mise●y
must
depend
upon
this
,
both
wh●t
the
soul
fixeth
upon
,
and
what
it
apprehendeth
to
be
in
it
;
for
,
if
that
eternal
and
universal
good
,
the
all-fulnesse
of
God
,
be
the
center
of
the
soul●
desires
and
endeavours
,
and
there
be
apprehended
and
discovered
in
God
,
that
infinit
excellency
,
and
variety
of
delights
,
which
nothing
else
can
afford
so
much
as
a
shadow
of
,
then
,
there
cannot
but
result
from
such
a
conjunction
of
the
souls
●prehension
,
suitable
to
the
fulnesse
of
God
,
●nd
of
the
excellency
and
goodnesse
of
God
,
suitable
to
the
desires
of
the
soul
,
such
a
rest
and
tranquillity
,
such
joy
and
satisfaction
,
as
cannot
choose
but
make
the
soul
infinitly
happier
then
the
enjoyment
of
any
other
thing
could
do
.
This
being
the
thing
then
,
which
all
me●s
desires
naturally
tend
unto
,
this
tranquillity
and
perfect
satisfaction
of
the
heart
,
being
th●t
which
carries
all
mens
hearts
after
it
,
and
that
which
men
seek
for
it self
,
and
which
they
seek
in
all
oth●r
things
;
the
great
misery
of
man
is
,
that
he
mistakes
the
way
to
it
,
and
seeks
it
where
it
is
not
to
be
found
.
The
generality
of
men
,
are
so
far
degenerated
both
from
the
impression
of
a
divine
Majesty
,
and
the
sense
of
an
immortal
being
within
themse●ves
,
that
they
imagine
to
content
,
and
ea●e
their
own
hearts
,
in
these
outward
,
uncon●tant
,
perishing
things
,
and
so
their
life
i●
spent
in
catching
at
shadows
,
in
●eeding
on
the
wind
,
in
labouring
in
the
fire
.
There
is
nothing
so
plentifully
satisfies
our
expectation●
,
as
can
quite
the
cost
,
and
recompence
the
expences
o●
our
labour
,
toil
,
grie●
,
and
travel
about
it
;
there
is
nothing
therefore
but
a
continual
,
restlesse
agitation
of
the
heart
,
from
one
thing
to
●nother
,
and
that
in
a
round
circling
about
,
from
one
thing
that
now
displeases
or
disappoint●
,
to
thing●
that
were
formerly
loathed
;
as
a
sick
man
tu●ns
him
from
one
side
to
●nother
,
or
changes
bed●
often
,
and
at
length
retu●ns
,
expecting
to
find
some
ease
where
he
lay
at
first
.
And
it
may
be
judged
,
that
all
circular
motions
are
eternal
,
and
so
they
can
never
be
supposed
to
attain
their
end
,
that
is
rest
and
tranquillity
;
therefore
a
soul
thus
carried
in
a
round
,
by
the
vain
imaginations
of
his
heart
,
is
likely
never
to
settle
and
find
solid
rest
and
peace
.
Nay
,
how
is
it
possible
that
they
c●n
give
that
tranquillity
and
contentation
to
the
heart
and
soul
of
man
,
that
are
so
utterly
in
their
natures
disproportioned
to
it
?
both
because
they
are
only
suited
to
the
senses
,
and
likewise
,
for
that
they
are
changeable
.
Now
the
soul
is
framed
with
a
higher
capacity
,
and
can
no
more
be
satiated
with
visible
things
,
then
a
man
that
is
hungry
can
be
satisfied
with
gold
;
and
besides
,
it
is
immortal
,
and
must
have
something
to
survive
all
the
changes
of
time
,
and
therefore
is
likely
to
rest
no
where
but
in
that
which
hath
eternal
stability
.
Now
though
these
things
cannot
truly
fill
the
heart
,
yet
they
swell
the
belly
,
like
the
east
wind
,
or
like
the
prodigals
husks
,
fill
it
with
wind
,
which
causeth
many
torments
and
distempers
in
the
soul
;
and
though
they
cannot
give
ease
,
yet
they
may
be
as
thorns
to
prick
and
pierce
a
man
through
with
many
sorrows
,
as
our
Saviour
speaks
:
so
that
there
is
no
more
wisdom
or
gain
in
this
,
then
in
gathering
an
armfull
of
thorns
,
and
inclosing
and
preassing
hard
unto
them
,
the
more
hardly
and
strongly
we
grip
them
,
the
more
grievously
they
pierce
us
;
or
as
if
a
man
would
fle●
into
a
hedge
of
thorns
in
a
tempest
,
the
further
he
thrust
into
it
,
he
is
the
wor●●
pricked
;
and
that
which
he
is
fallen
into
,
is
worse
then
that
he
fleeth
from
.
I
am
sure
all
your
experiences
giv●●
harmonious
testimony
to
this
,
that
there
is
no
solid
,
permanent
,
constant
,
and
equable
heart-joy
and
contentation
in
all
the
f●ncied
and
imaginary
felicities
that
this
world
adores
.
There
is
nothing
of
these
things
,
that
is
not
lesser
,
and
lower
in
actual
possession
,
nor
in
the
first
apprehension
of
them
affar
off
.
Nothing
in
them
answers
either
our
desires
or
expectations
;
and
therefore
,
in
stead
of
peace
and
tranquillity
,
they
breed
more
inward
torment
and
disquiet
,
because
of
that
nec●ssary
and
inevitable
disappointment
that
●ttends
them
.
Therefore
th●
Apostl●
passeth
all
these
things
in
silence
,
when
he
is
to
wri●e
of
purpose
,
to
give
a
fulnesse
of
joy
;
for
he
know●
that
in
them
there
is
neither
that
joy
,
nor
that
fulnesse
of
joy
he
would
wish
for
them
;
but
it
is
other
things
he
writes
for
this
end
.
Now
indeed
there
hath
been
some
wiser
then
others
,
that
have
their
apprehension
far
above
the
rest
of
mankind
,
and
have
laboured
to
frame
some
rules
and
precepts
to
lead
man
into
this
true
rest
and
tr●nquillity
.
And
truly
,
in
this
they
have
done
much
to
discover
the
vanity
and
madnesse
of
the
common
practice
of
men
;
and
to
draw
man
from
sensible
and
outward
thing●
,
to
things
invisible
and
spiritual
;
yet
there
is
a
defectivenesse
in
all
the
rules
that
natural
reason
can
reach
unto
;
there
is
some
crookedness
withall
adhere●
to
them
,
which
shews
our
departure
from
our
original
.
There
are
many
excellent
discourse●
of
morality
in
Heathens
W●●tings
,
which
may
be
very
subservient
to
a
Christian
,
●nd
useful
to
the
composing
and
settling
of
his
mind
,
●midst
all
the
fluctu●tions
and
uncertainties
of
this
world
:
they
may
come
well
in
as
Subsidie●
and
Guards
to
a
Christians
heart
,
to
preserve
that
peace
and
joy
it
hath
from
God
,
●nd
keep
out
the
ordinary
tumultuous
passions
●hat
disturb
the
most
part
of
men
:
But
here
is
the
lamentable
failing
,
that
while
they
call
●
man
off
things
without
,
as
●dventitious
,
they
lead
him
but
in
to
his
own
spirit
within
,
as
if
he
could
there
find
that
rest
in
the
very
enjoyment
of
his
poor
miserable
wretched
self
.
but
Christ
Jesus
calls
us
in
to
our
own
spirits
,
not
to
dwell
there
;
●or
O
,
what
a
loathsome
and
irksome
habit●tion
is
a
defiled
heart
,
and
a
guilty
conscience
?
but
rather
that
finding
nothing
of
that
joy
and
refreshment
within
,
we
may
then
freely
and
fully
fo●sake
our selves
,
as
well
as
the
world
without
▪
and
transport
in
to
God
in
Christ
,
the
only
habitation
of
joy
and
delight
,
that
being
filled
with
anguish
from
the
world
,
and
from
our selves
,
we
may
more
willingly
divorce
from
both
,
and
agree
to
joyn
unto
Jesus
Christ
,
and
to
imbrace
him
in
our
hearts
,
who
is
the
only
fountain
of
life
and
joy
;
who
had
no
other
errand
and
businesse
from
Heaven
,
but
to
rep●ir
mans
joy
,
as
grievous
a
breach
a●
any
in
the
Creation
:
●
thing
as
much
missed
and
sought
after
,
as
●ny
thing
,
ye●
,
sought
●ster
in
all
things
that
are
so●ght
:
Ioh.
15.11
.
These
things
I
have
spoken
to
you
tha●
your
joy
may
be
full
.
Therefore
the
Apostle
propound●
this
as
the
end
of
his
writing
on
thi●
subject
,
the
word
of
life
,
these
things
I
write
that
your
joy
may
be
full
,
and
the
way
to
attain
this
fulness
of
joy
,
he
expressed
in
the
former
verse
,
by
fellowship
with
the
Father
and
the
Son
.
That
which
mak●s
all
other
things
disproportioned
to
the
soul
of
man
,
to
give
it
this
joy
,
is
the
extream
unsuitablenesse
between
them
;
that
the
soul
hath
●n
infinit
c●pacity
,
and
besides
●n
immortality
of
endur●nce
,
but
they
are
condemned
under
impotency
to
supply
that
infinit
void
;
and
inconstancy
by
which
they
must
needs
pe●ish
,
and
leave
the
soul
without
all
comfort
,
and
with
more
anxiety
.
But
in
these
things
written
here
,
we
find
all
things
suited
and
proportioned
to
the
very
great
exigence
of
the
soul.
There
is
a
●●●tablenesse
in
them
,
because
of
their
spiri●●●l
n●ture
,
whereby
they
may
close
immediatly
with
thy
spirit
,
other
things
are
material
,
and
corporeal
,
and
what
union
,
what
fellowship
can
a
spirit
be
supposed
to
have
with
them
?
they
are
extrinsick
,
advenient
things
,
that
never
come
to
a
nearer
union
with
thy
soul
;
and
though
they
co●ld
,
they
would
debase
thy
soul
,
and
not
ex●lt
it
,
because
of
a
baser
inferiour
Nature
.
But
these
thing●
,
Iesus
Christ
,
eternal
life
in
him
,
these
precious
promises
of
the
Gospel
,
these
spiri●●al
priviledges
of
sonship
,
&c.
these
are
of
●
more
d●vin●
n●ture
,
and
by
med●tation
and
〈…〉
come
to
close
with
them
:
These
are
inward
things
,
more
near
the
soul
that
believes
,
then
himself
is
to
himself
;
and
so
he
may
alwayes
carry
them
about
in
his
●eart
,
which
may
be
●
spring
of
everlasting
joy
,
this
no
m●n
c●n
take
from
him
,
Joh.
16
●2
.
For
the
ground
●nd
fountain
is
inward
,
seated
without
the
●each
o●
all
thes●
vicissitude●
and
change●
:
The●
a●
they
have
●
s●itablenesse
,
so
they
have
a
fulnesse
in
them
,
to
creat
fulnesse
of
joy
▪
They
are
cordi●l●
to
the
he●rt
,
things
that
are
in
●heir
own
nature
refreshing
to
the
soul
,
and
ap●
to
b●ge●
heart-joy
.
O●her
thing●
are
not
suitable
to
thi●
,
to
produce
any
suc●
inward
●oul-comp●●cency
;
the
things
that
are
from
without
,
●●ac●
not
so
deep
as
the
heart
,
they
make
their
impressions
rather
on
the
outwa●d
senses
,
to
●ickle
and
please
them
,
or
the
countenance
,
to
put
●ome
pleasing
sh●pe
upon
it
:
but
the
wise
man
pronoun●●●h
all
the●e
joys
that
a●ise
from
external
things
▪
to
be
●upe●ficiall
,
only
skin-deep
,
in
the
midst
of
laught●r
the
heart
is
sorrowful
,
and
the
end
of
that
mirth
is
he●vinesse
,
Prov.
14.13
.
Ex●rema
gaud●
luctus
occupat
.
There
is
no
solid
recreation
to
the
soul
,
in
its
retired
thoughts
from
all
the
delights
of
the
senses
:
it
is
but
like
the
pleasure
of
the
itch
,
which
no
man
es●eems
pleasure
.
But
besides
,
as
the
things
of
the
Gospel
affect
the
heart
and
soul
,
by
bringing
soul-mercie●
,
and
treasures
,
as
fo●given●sse
of
sin
,
hope
of
Heaven
,
&c.
so
there
is
a
fulnesse
in
them
,
which
may
answerably
fill
all
the
corners
of
the
heart
with
joy
;
there
is
an
unexhaustednesse
in
these
things
,
an
universality
in
Christ
,
all
in
all
,
all
the
treasures
of
wisdom
are
in
him
:
and
may
not
this
cause
surely
an
●●gh
spring
tide
of
joy
.
The
heart
is
eased
upon
the
lowest
clear
apprehension
of
Christ
and
the
Gospel
,
it
gives
a
hea●t-serenity
and
c●lmnesse
to
a
troubled
soul
,
that
nothing
else
could
do
,
yet
to
make
up
the
fulnesse
of
joy
,
as
well
as
the
solidity
of
it
;
to
extend
the
measure
of
it
,
as
well
as
to
beget
the
true
q●ality
of
it
;
it
is
requisite
●hat
not
only
there
be
a
f●lnesse
in
the
object
,
that
is
full
,
superabundant
,
ample
matter
of
rejoycing
;
but
there
must
be
a
kind
of
fulnesse
in
the
app●ehension
,
it
must
be
rep●esented
fully
as
it
is
,
and
the
clouds
of
unbelief
scattered
;
and
then
indeed
,
upon
the
full
aspect
of
the
Gospel
,
and
Christ
in
it
,
there
is
a
fulnesse
of
joy
that
flows
in
to
the
soul
,
as
the
Sea
is
filled
upon
the
full
aspect
of
the
Moon
.
Oh
,
that
we
could
believe
this
,
that
there
is
a
fulnesse
of
joy
here
,
and
no
where
else
;
certainly
this
●lone
being
pondered
and
sunk
into
our
hearts
,
would
be
a
powe●f●l
refo●mer
in
us
,
and
among
us
;
How
would
it
carry
mens
hearts
to
a
disgracing
and
despising
all
the
things
that
are
held
in
admiration
by
men
?
How
would
it
turn
the
channel
of
mens
judgments
,
opinions
,
affections
,
an●
conversations
?
for
certainly
whithersoever
the
Tide
of
joy
flows
,
thither
the
heart
is
carried
,
and
it
is
that
all
men
are
seeking
,
though
they
take
many
contrary
and
diverse
wayes
,
as
their
own
fancy
leads
them
.
Now
if
once
this
were
established
in
thy
soul
,
that
here
is
that
truth
●nd
fulnesse
of
joy
,
which
elsewhere
is
ignorantly
and
vainly
●ought
;
would
it
not
divert
thy
desires
,
and
turn
the
current
of
thy
affections
and
endeavour●
,
to
●all
into
this
Ocean
of
gladnesse
and
delight
?
Elsewhere
there
is
neither
true
joy
,
nor
full
joy
,
nec
verum
nec
plenum
gaudium
;
there
is
no
verity
in
it
,
it
is
but
an
external
garb
and
sh●dow
,
and
there
is
no
plenty
or
fulnesse
in
it
;
it
fills
not
the
hand
of
the
reaper
,
it
satisfieth
not
his
very
hunger
.
But
here
,
when
a
soul
is
possessed
with
Christ
by
faith
,
and
dwelleth
in
God
by
love
,
there
is
both
reality
●nd
plenty
:
all
the
dimensions
of
the
heart
may
be
filled
up
;
Some
allegorize
upon
the
triangular
composition
of
mans
heart
,
that
no
orbicular
thing
,
such
as
this
world
,
can
fill
it
exactly
without
vacuity
,
but
only
the
blessed
and
holy
Trinity
.
Truly
we
may
conceive
,
this
fulnesse
of
joy
,
excluding
all
the
latent
griefs
of
the
heart
,
and
filling
up
all
the
vacant
corners
,
doth
flow
from
that
blessed
fellowship
of
the
Father
and
the
Son
.
Now
though
these
two
be
only
mentioned
,
yet
the
Holy
Ghost
must
not
be
excluded
,
for
the
Apostolick
Prayer
doth
attribute
chiefly
our
fellowship
with
God
to
the
Spirit
,
so
that
it
is
the
Spirit
units
our
hearts
,
and
associats
them
to
God
,
that
seems
to
correspond
between
him
and
us
:
So
then
there
is
such
a
fellowship
with
the
Father
,
Son
,
and
Holy
Ghost
,
that
leaves
no
vacuity
in
the
heart
,
that
fills
all
the
dimensions
and
corners
of
it
with
peace
and
joy
.
But
add
unto
this
,
in
the
third
place
,
that
these
things
have
not
only
a
fulnesse
,
but
withal
a
durablenesse
;
not
only
plenty
,
but
besides
,
eternity
and
perpetuity
,
to
correspond
to
the
immortality
of
the
soul
;
And
this
certainly
is
●
great
congruity
,
and
so
makes
up
much
beauty
and
harmony
;
for
what
more
incongruous
and
unsuitable
,
then
for
an
immortal
spirit
to
spend
it self
,
and
give
up
it self
to
that
which
is
not
▪
which
must
le●ve
●t
,
whi●●
is
mo●t●l
,
and
●ading
in
its
own
nature
,
without
whic●
,
it
must
continue
infinitly
longer
then
it
can
enjoy
it
?
And
what
more
comely
,
then
for
an
immortal
thing
to
●ssociat
to
eternal
things
,
and
●o
derive
it●
joy
from
an
eternal
spring
?
For
then
,
when
all
things
vi●ible
a●e
done
away
,
and
things
mortal
abolished
,
then
its
joy
none
can
take
from
it
;
because
it
t●kes
its
joy
from
that
,
which
must
survive
all
these
changes
.
Suppose
any
thing
could
for
the
pre●ent
give
a
fulness
of
joy
,
and
absolute
content
to
the
heart
,
yet
if
we
imagine
that
thing
may
be
separated
and
disjoyned
●rom
the
heart
,
and
cease
to
be
,
certainly
the
ve●y
expectation
of
such
an
ete●nal
separation
,
would
almost
extinguish
all
the
joy
,
and
make
it
dry
up
of
the
fulnesse
:
For
,
may
a
soul
think
,
What
shall
I
do
for
ever
when
this
Well
dryes
?
Whence
shall
I
draw
water
of
joy
?
Out
of
what
Well
?
But
now
,
that
fear
is
removed
,
and
the
soul
need●
not
losse
the
swee●ness
of
the
present
enjoyment
of
God
,
through
anxious
foresight
of
the
future
,
because
he
may
know
,
th●t
the
perfect
fulnesse
that
shall
never
ebb
,
is
but
coming
,
and
the
Sun
is
but
ascending
yet
towards
the
Meridian
,
from
whence
he
shall
never
go
down
,
but
stand
fixed
,
to
be
the
eternal
wonder
and
delight
of
Angel●
and
men
.
Now
though
it
be
true
,
that
Christians
here
,
have
neither
that
plenty
,
nor
that
perpetuity
of
this
joy
,
that
the
object
of
it
gives
ground
for
;
though
their
hearts
be
often
filled
with
g●iefs
and
sorrows
,
partly
from
outward
,
partly
from
inward
evils
and
afflictions
;
yet
certainly
this
ariseth
but
from
the
dark
apprehension
,
dim
belief
,
and
slight
consideration
of
these
things
that
Christ
spoke
,
and
his
Apos●les
wrote
unto
us
;
We
might
,
no
question
,
keep
ou●
hearts
in
more
peace
and
tranquillity
,
in
all
the
commotions
of
the
times
,
or
alterations
in
our selves
,
if
we
did
more
stedfastly
believe
the
Gospel
,
and
keep
mo●e
constant
fellowship
with
God
.
But
however
it
be
,
there
is
radically
a
fulnesse
of
joy
in
every
believers
heart
,
that
seed
is
sown
,
that
shall
one
day
be
●ipe
of
fulnesse
of
joy
,
it
is
alwayes
lying
at
the
root
,
and
reserved
for
them
.
O
,
let
us
lay
these
things
to
heart
,
which
being
laid
to
heart
,
and
laid
up
in
the
heart
,
will
fill
it
with
this
sweet
fragrant
perfume
of
peace
and
joy
▪
They
are
written
for
this
end
,
let
us
hear
them
for
this
end
too
,
that
our
joy
may
be
full
.
It
i●
true
indeed
,
that
this
fulnesse
of
joy
suits
only
the
lise
to
come
,
when
the
vessel
is
both
inl●rged
●nd
strengthned
to
contain
it
:
Things
that
have
strong
spirits
in
them
,
must
have
strong
n●w
bottle●
,
such
as
our
cr●zy
mortal
bodies
are
no●
;
therefore
the
Lord
hath
reserved
the
just
fulnesse
,
the
overflowings
of
this
joy
,
for
the
time
that
the
soul
shall
be
purified
from
all
sin
,
and
the
body
delive●ed
from
all
corruption
:
Because
that
s●n
lurks
in
many
corners
of
the
heart
now
,
therefore
this
joy
cannot
fill
up
the
heart
,
and
all
the
vacuities
of
it
;
for
it
is
of
so
pure
and
heavenly
a
nature
,
that
it
will
not
compou●d
an●
inte●mingle
wi●h
sin
,
or
sinful
lusts
;
but
when
nothing
of
th●t
remains
in
the
heart
,
then
it
flows-in
apace
,
and
leaves
no
corner
of
the
heart
unsatisfied
and
unsupplied
.
I
would
have
you
,
who
get
some
tastes
of
this
joy
and
peace
by
the
way
,
not
di●quieted
and
troubled
,
because
it
abides
not
to
be
ordin●●y
●ood
;
if
you
be
set
down
again
to
your
ordinary
spare
dyet
of
Mann●
in
the
Wildernesse
,
and
have
not
these
fi●st
f●uits
and
G●apes
of
Canaan
often
sent
to
you
;
think
it
n●t
st●ange
,
●or
the
fulnesse
which
you
●eek
,
you
are
not
capable
of
here
,
but
you
sh●ll
be
c●pable
of
it
hereafter
.
You
ought
with
patience
to
wait
●or
that
day
,
when
your
joy
shall
be
fall
,
as
Christ
is
full
,
full
measure
,
heaped
up
,
and
running
over
,
will
he
me●●
out
unto
you
then
:
and
this
●hall
be
without
the
fear
of
any
ebb
or
diminution
of
it
for
all
eternity
;
neither
shall
this
fulnesse
,
and
cons●ant
fulnesse
,
cloy
the
soul
,
or
breed
any
satiety
in
it
:
there
is
fulnesse
of
joy
without
surfeit
,
without
satiety
;
that
which
th●y
hav●
,
they
shall
alwayes
desire
,
and
●hat
which
th●y
desire
,
they
shall
alwayes
have
:
everlasting
desi●e
,
and
everlasting
delight
,
being
married
together
in
their
●ulnesse
.
But
yet
so
much
is
a●tainable
h●re
,
●s
may
truly
be
called
fulnesse
,
in
regard
of
the
world
;
The
fulnesse
of
joy
that
●ll
the
pleasures
of
this
earth
can
afford
,
is
but
sca●cety
and
want
,
to
the
inward
fulnesse
o●
joy
and
contentation
,
●he
poorest
believers
may
have
in
God
,
reconciled
in
Christ
.
That
which
the
wise
man
gives
as
the
character
of
all
earthly
joy
,
●uits
well
,
I
said
of
laughter
,
it
is
mad
,
and
of
mirth
,
wh●t
doth
it
?
Eccl.
2.2
.
Truly
it
can●ot
be
supposed
to
be
more
●eal
,
then
that
which
is
the
ground
and
spring
of
it
.
I●
must
be
a
perfunct●●ious
,
superficial
,
and
empty
joy
,
that
is
derived
and
distil●ed
from
such
vanities
.
Nay
,
there
is
a
madnesse
in
it
besides
,
for
mens
apprehensions
to
swell
so
excessively
,
towards
poor
,
narrow
,
and
limited
things
;
it
is
a
monster
in
reason
,
to
put
such
value
upon
nothing
,
and
make
our selves
glad
upon
our
own
dreams
and
●ancies
;
There
is
such
a
manifest
abuse
and
violation
of
re●son
in
it
,
●hat
it
can
be
supposed
to
proceed
●rom
nothing
but
a
distemper
in
men●
hearts
.
But
be●ides
●his
,
there
are
two
other
characters
of
it
given
,
Prov.
14.13
.
Even
in
l●ughter
the
heart
is
sorrowful
,
and
the
end
of
that
●●rth
is
heavinesse
.
There
is
no
pure
earthly
joy
;
for
it
hath
alwayes
a
mixture
of
grief
and
sadnesse
in
the
●oward
retired
closet
of
the
heart
;
it
is
of
such
deadnesse
and
inefficacy
,
that
it
drives
no●
out
of
the
heart
all
discontentments
and
anxieties
;
but
is
the
most
jovial
man
,
that
seem●
to
be
transported
with
his
delights
,
would
but
retire
within
,
and
examine
his
own
conscien●e
,
●e
would
find
those
delights
have
but
little
power
to
affect
his
heart
;
he
would
find
terrible
and
dreadful
represent●tions
there
,
that
his
joyes
may
well
for
a
time
darken
them
,
bu●
cannot
drive
them
away
:
and
then
it
is
the
ve●y
natural
law
,
and
fatal
necessity
,
th●t
grief
follows
these
joys
at
the
heels
,
yea
,
is
pe●petually
attending
them
,
to
come
in
their
place
;
God
hath
so
conjoyned
them
together
,
and
so
disposed
them
,
that
mens
j●y
shall
be
mingled
with
grief
,
but
their
g●ief
is
pu●e
and
unmixed
;
and
that
he
who
draws
up
joy
to
him
from
the
creatures
,
must
draw
g●ief
and
vexation
in
that
same
chain
,
inseparably
annex●d
to
it
by
the
wise
ordination
of
God
.
But
there
are
joys
of
the
Holy
Ghost
,
arising
from
the
intimati●n
and
app●ehension
of
th●
Gospel
,
from
the
consideration
●f
the
grace
and
goodnesse
of
God
manifested
in
it
,
and
the
experience
of
that
in
the
soul
,
which
are
of
●nother
stamp
and
nature
.
These
indeed
affect
th●
heart
,
and
give
the
answer
of
a
good
con●●ience
,
in
th●
blood
of
Christ
,
which
is
a
continual
feast
;
these
drive
out
the
bitter
and
dreadful
apprehensions
of
sin
and
wrath
;
these
sweeten
and
refr●sh
th●
soul
in
all
wo●ldly
afflictions
and
g●iefs
:
The
heart
of
man
kn●weth
his
own
bitternesse
,
and
a
stranger
doth
not
intermeddle
with
his
joy
,
P●ov.
13.10
.
Indeed
,
the
to●ments
and
perplexities
of
a
troubled
soul
,
are
better
felt
by
themselve●
,
t●en
known
by
others
,
and
so
are
the
joys
of
th●t
heart
that
●pprehends
Jesus
Christ
,
and
peace
p●rchased
in
him
,
they
a●e
such
,
as
no
man
that
is
a
stranger
to
such
thing●
in
his
experience
can
app●ehend
.
It
is
a
joy
u●speakable
;
O
what
un●peakable
content
gives
it
to
the
heart
.
And
truly
if
you
did
not
interpose
the
clouds
of
unbelief
and
sin
between
you
and
his
shining
countenance
,
there
needed
not
be
so
often
an
Eclipse
in
the
joys
of
believers
;
yet
the
day
is
coming
that
ye
shall
see
him
fully
as
he
is
,
and
nothing
be
interposed
between
you
and
him
,
and
then
your
joy
sh●ll
be
full
,
&c.
SERMON
IX·
1
Joh.
1.5
.
This
then
is
the
message
which
we
have
heard
of
him
,
and
declare
unto
you
,
that
God
is
light
,
&c.
THe
great
design
of
the
Gospel
is
to
make
up
the
breach
of
mans
joy
,
and
open
up
the
way
to
the
fulnesse
of
it
:
and
therefore
it
is
the
good
news
and
glad
●●dings
of
great
joy
,
the
only
best
message
that
ever
came
to
the
world
.
Now
it
shews
unto
us
the
channel
,
that
this
river
of
gladnesse
and
joy
runs
into
;
it
discovers
what
is
the
way
of
the
conveyance
of
it
to
the
soul
,
and
what
are
the
banks
it
runs
between
,
and
that
is
,
fellowship
with
the
Father
and
the
Son
.
In
this
channel
that
river
of
delight
runs
,
between
the
banks
of
the
love
of
God
to
us
,
and
our
love
to
him
.
Herein
a
soul
is
happy
,
and
accounts
it self
happy
;
and
truly
,
in
so
much
do
we
profite
by
the
Word
,
and
answer
the
design
of
the
Gospel
,
by
how
much
we
estimat
our
happiness
from
this
alone
,
from
the
communication
of
God
to
u●
.
Whensoever
the
Gospel
take●
hold
of
your
hearts
,
it
will
undoub●edly
frame
them
to
this
,
to
a
measu●ing
of
all
blessednesse
from
God
alone
:
and
this
will
carry
the
heart
to
an
undervaluing
of
all
other
things
,
as
being
too
low
,
and
unworthy
for
this
end
;
and
so
to
a
forsaking
of
any
thing
for
the
closser
enjoyment
●f
God
.
I
fea●
many
believers
are
little
acquainted
with
this
joy
,
because
they
draw
not
their
joy
singly
out
of
the
pure
fountain
of
delight
;
but
turn
aside
to
other
external
comf●●ts
,
and
drown
their
souls
in
them
.
Now
indeed
,
these
two
cannot
well
consist
●ogether
,
if
we
●ake
in
any
thing
else
to
make
up
our
happinesse
and
comfort
,
so
much
we
lose
of
God
and
that
which
is
●ruly
spiritual
;
and
therefore
our
hearts
would
be
more
purified
from
carnal
delights
,
if
we
would
have
experience
of
this
joy
:
we
must
hang
only
upon
his
countenance
and
company
,
el●e
we
lose
the
swe●tnesse
of
it
.
Now
the
Apostle
prosecutes
this
further
,
to
discover
what
confo●mity
must
be
betwee●
them
that
should
keep
this
fellowship
;
●nd
wh●t
likenesse
of
n●ture
and
qualities
is
nec●ssary
for
them
who
would
be
happy
in
Gods
society
.
This
is
the
message
we
have
heard
(
saith
he
)
●nd
which
we
declare
unto
you
,
that
God
is
light
,
&c.
T●ke
this
joyntly
,
with
that
which
went
before
;
This
we
declare
,
that
ye
may
have
fellowship
with
the
Father
,
and
the
Son
.
And
to
the
end
this
fellowship
may
hold
,
and
yeeld
you
fulnesse
of
joy
,
it
is
necessary
that
the
nature
of
God
be
laid
down
,
a●
the
patte●n
to
which
ye
must
be
conform
.
God
is
light
,
and
therefore
you
must
be
light
too
,
if
ye
would
have
fellowship
with
that
pure
light
.
Now
this
,
I
say
is
the
full
message
of
the
Gospel
,
that
which
was
sent
down
from
Heaven
,
with
the
Son
of
God
,
the
M●ssenger
of
the
Covenant
,
and
which
the
Apostles
heard
from
him
;
Indeed
the
very
manner
of
the
proposal
of
these
things
might
stir
up
our
hearts
to
attention
,
and
make
us
more
serious
then
commonly
we
are
,
That
there
is
one
,
and
such
an
one
sent
from
Heaven
,
with
such
an
embassage
as
this
is
,
to
invite
us
to
society
with
God
again
,
one
whose
interest
lyes
in
this
,
to
make
us
happy
;
and
this
he
declares
unto
us
,
that
he
hath
no
other
design
,
but
to
fulfill
our
joy
.
O
how
powerful
might
this
be
on
our
hearts
,
to
conquer
them
,
to
make
them
willingly
hearken
to
him
?
Any
mess●ge
that
comes
from
Heaven
,
should
be
received
with
great
reverence
and
respect
of
mortal
men
;
because
it
comes
from
the
Court
and
Palace
of
the
Great
King
.
But
when
this
i●
the
substance
of
it
,
to
make
us
happy
in
himself
,
to
advance
us
to
this
incomparable
dignity
of
society
with
himself
,
in
which
society
there
is
a
fulnesse
of
joy
;
then
how
should
we
receive
it
with
open
hea●ts
,
and
intertain
it
gladly
?
If
we
could
take
it
alwayes
thus
,
as
a
message
from
Heaven
,
and
look
upon
it
,
and
hear
it
in
that
notion
,
I
think
the
fruit
would
be
incomparably
greater
;
for
what
i●
it
that
makes
it
dead
and
ineffectual
in
mens
hearts
,
but
that
the
apprehension
of
it
degene●ats
and
falls
down
from
God
to
creatu●e●
,
beca●●e
it
is
not
taken
so
as
his
wo●d
,
carrying
the
s●amp
of
his
divine
authority
:
We
bring
it
forth
,
n●t
as
a
mes●age
●rom
him
,
but
as
f●om
our selves
;
and
you
receive
it
not
as
from
him
,
but
from
us
;
an●
thus
it
is
adulte●ated
and
corrupted
on
both
hands
.
My
beloved
,
let
us
joyntly
mind
this
,
that
whatsoever
we
have
to
declare
,
it
is
a
message
from
God
to
mortal
men
;
and
therefore
let
us
so
compose
our selves
in
his
sight
,
as
if
he
were
speaking
to
us
.
The
conscience
of
a
very
Heathen
was
awaked
,
when
Ebu●
told
him
he
had
a
message
from
G●d
to
him
:
E●lon
arose
out
of
his
se●t
,
that
he
might
hear
it
reverently
,
Iudg.
3.20
.
though
it
was
a
bloody
message
,
as
it
proved
in
the
event
;
yet
so
much
the
common
dictats
of
reason
might
teach
you
,
that
ye
should
a●ise
,
and
compose
your selves
to
●eve●ent
and
awful
attention
to
what
the
Lord
God
will
speak
.
But
when
moreover
we
know
that
the
sum
of
the
message
is
,
to
make
us
blessed
,
and
raise
us
up
to
communion
with
him
in
his
joy
and
happinesse
;
we
are
not
only
called
to
reverence
,
a●
to
God
,
but
to
ardent
af●ection
and
desi●e
,
as
to
him
who
by
all
means
seeks
ou●
happinesse
.
O
how
happy
were
he
that
could
fi●st
hear
,
and
receive
this
message
f●om
him
,
and
then
decla●e
it
to
others
.
But
however
,
though
we
should
fail
in
that
,
this
doth
not
c●ange
either
the
authority
,
or
nature
of
the
mess●ge
it self
;
and
therefo●e
,
i●
men
should
be
so
far
des●itute
o●
God
,
as
not
to
bring
it
from
him
immediatly
,
yet
do
not
you
●orsake
your
own
mercy
too
;
but
receive
it
as
that
which
is
come
forth
f●om
God
;
receive
it
for
it
sel●
,
as
carrying
in
its
bosome
a
fulnesse
of
joy
to
you
;
and
receive
it
fo●
his
sake
who
moved
this
embassage
first
after
sinners
,
and
his
sake
who
car●ied
it
to
sinners
,
that
is
,
for
the
Father
,
and
the
Son
;
to
whose
fellowship
you
are
here
invited
.
Let
us
then
hear
the
m●ssage
:
This
then
is
the
mess●ge
,
that
God
is
light
,
&c.
The
ground
o●
communion
o●
persons
,
is
their
union
in
nature
,
or
likenesse
one
to
another
.
There
is
some
general
society
between
all
mankind
,
as
being
conjoyned
in
one
common
nature
;
but
the
contracting
of
that
in
a
narrower
bounds
of
affinity
and
consanguinity
,
doth
inlarge
the
affection
the
mo●e
:
you
see
it
is
natural
for
those
who
are
joyned
by
such
relations
of
blood
one
to
another
,
to
love
one
another
more
then
others
out
of
these
bonds
.
But
true
friendship
draws
the
c●rcle
yet
narrower
,
and
contracts
the
love
that
is
scattered
abroad
to
mankind
in
a
strange
channel
,
to
run
towards
one
,
or
a
few
;
and
the
foundation
of
this
is
some
peculiar
and
particular
si●ilitude
,
and
likeness
in
manners
,
and
sympathy
of
disposition
,
which
makes
the
souls
of
men
to
melt
one
into
another
,
after
some
conve●se
and
acquaintance
together
;
this
is
the
bond
that
knits
this
near
society
;
some
conformity
necessarily
presuppo●ed
to
communion
and
fellowship
.
Now
th●t
which
holds
so
in
the
communion
of
man
with
man
,
must
be
much
mo●e
need●ul
in
man
;
communion
with
God
:
for
all
the
societies
,
combinations
,
and
conj●nctions
of
the
creatures
,
are
but
shadows
of
this
higher
communicati●n
of
the
spirit
of
man
,
with
God
the
Father
of
spirits
.
And
indeed
we
may
find
some
rude
dra●ghts
and
resemblances
of
this
divine
s●ciety
,
and
of
the
rule
according
to
which
it
must
be
modell'd
,
in
all
the
friendly
or
near
conjunctions
of
creatures
;
for
every
thing
is
best
preserved
,
and
agreeth
best
with
things
of
its
own
nature
:
see
the
disposition
of
the
parts
of
the
world
;
things
contiguous
,
and
nearest
other
,
are
also
likest
in
nature
one
to
another
,
so
it
is
●mong
men
,
the
several
agreements
,
and
symbolizing●
of
mens
spirits
in
different
qualities
and
tempers
,
makes
several
sorts
of
men
,
and
parts
them
into
so
many
companies
:
Pares
paribus
congregantur
,
simile
simili
gaudet
.
Now
,
my
beloved
,
this
same
supernatural
and
divine
soc●ety
that
we
speak
of
,
must
be
constituted
according
to
this
fundamental
rule
,
that
is
,
It
is
necessary
,
to
the
end
that
God
and
man
may
have
fellowship
together
,
that
they
come
nearer
in
likenesse
one
to
another
:
now
for
God
,
you
know
he
cannot
be
liker
us
,
for
he
is
unchangeably
holy
and
good
:
That
were
most
absurd
,
to
bring
down
his
Majesty
to
parta●e
of
our
wretched
inf●●mities
of
sin
and
darknesse
.
Indeed
in
this
he
hath
come
as
far
as
his
own
nature
and
our
good
would
permit
,
to
communicat
in
our
nature
,
and
all
the
sinless
infi●mities
of
it
:
It
i●
imp●ssible
then
that
he
should
make
up
the
distance
by
any
change
of
himself
,
but
we
must
be
changed
,
and
some
way
raised
up
to
partake
of
the
pu●ity
of
his
nature
,
and
be
transformed
into
some
likenesse
to
him
,
and
then
is
the
foundation
of
society
and
fellowship
laid
down
:
This
is
the
Apostles
meaning
,
in
declaring
to
us
what
God
is
,
that
according
to
that
pattern
,
and
in
that
glasse
,
we
may
see
what
to
con●orm
our selves
to
,
and
may
have
a
particular
determination
of
the
great
qualification
of
these
who
pretend
to
fellowship
with
God
:
God
is
light
,
and
in
him
i●
no
darknesse
.
Now
take
the
just
opposition
,
man
is
da●knesse
,
and
in
him
is
no
light
.
Now
what
communion
then
can
light
have
with
da●knesse
?
either
the
light
must
become
darknesse
,
or
the
darknesse
become
light
;
either
the
light
must
leave
its
glorious
purity
,
and
fors●ke
its
nature
,
which
cannot
be
admitted
,
or
else
the
darknesse
of
mens
souls
must
be
wiped
off
,
and
abolished
by
the
brightnesse
of
God●
light
;
and
then
there
may
be
a
comm●nion
between
the
primitive
light
,
and
the
derivative
light
,
between
the
o●iginal
light
,
and
that
which
flows
out
from
the
original
.
But
take
darknesse
,
remaining
darknesse
,
and
light
,
remaining
light
,
and
they
cannot
compone
together
;
for
t●e
fi●st
great
separation
that
was
m●de
in
the
world
,
was
between
light
and
darknesse
:
And
God
saw
that
light
was
go●d
,
and
God
divided
between
the
light
and
the
darkness
,
Gen
1
4.
And
so
it
is
imp●ssible
f●r
men
that
live
in
the
d●●knesse
of
their
minds
,
in
ignorance
,
and
in
the
da●knesse
of
sinfull
lusts
,
that
they
can
have
any
fellowship
with
God
,
who
is
a
fountain
of
pure
light
,
and
undefiled
●ancti●y
.
Wh●t
hast
thou
to
do
to
take
my
Covenant
in
thy
mouth
,
&c.
and
this
God
saith
to
the
wicked
.
It
is
an
incongruous
and
unsuitable
thing
,
for
men
to
pretend
nearnesse
and
interest
in
this
God
,
and
yet
be
buried
in
da●knesse
and
hatred
of
the
light
of
personal
reformation
,
as
a
Gold
Ring
in
a
Swines
nose
,
that
●ather
deforms
the
Jewel
,
then
beautifies
the
Beast
:
So
are
the
pretensions
of
ignorant
and
wicked
men
,
to
this
divine
society
,
&c.
SERMON
X·
1
Joh.
1.5
.
This
then
is
the
message
which
we
have
heard
of
him
,
and
declare
unto
you
,
that
God
is
light
,
&c.
WHo
is
a
fit
messenger
to
declare
this
message
?
Can
da●knesse
comp●ehend
the
light
,
or
apprehend
it
?
O●
can
those
that
a●e
blind
,
●orm
any
lively
noti●n
o●
light
,
to
the
inst●uction
and
perswasion
of
othe●s
?
Truly
,
no
more
can
we
conceive
or
speak
of
God
,
who
i●
that
pure
light
,
then
a
blind
man
can
discourse
on
colours
,
or
a
deaf
man
on
sounds
;
Who
is
blind
as
the
Lords
servant
?
And
therefore
,
who
are
more
unmeet
to
declare
this
message
of
light
?
What
reverence
and
godly
fear
ought
this
to
be
declared
withal
,
when
mortal
man
speaks
of
the
eternal
God
unto
mortal
men
?
What
composure
of
spirit
should
be
in
us
?
What
trembling
and
adoration
?
For
at
our
best
we
can
but
declare
our
own
ignorance
,
and
the
furthest
attainment
in
this
knowledge
,
is
but
a
further
discovery
of
mans
darknesse
;
we
have
three
wayes
of
creeping
towards
that
glorious
light
of
God
,
fi●st
,
his
own
wo●ks
are
like
some
visible
appearances
of
that
invisible
and
incomprehensible
God
;
and
in
these
we
know
him
,
but
not
what
he
is
in
himself
.
Consider
how
dark
●nd
dull
we
are
in
piercing
into
the
hidden
natures
of
things
,
even
below
us
,
as
Beasts
and
Plants
:
we
behold
some
effects
flow
from
them
,
but
from
wh●t
principle
these
do
flow
,
that
we
know
not
:
How
much
lesse
can
we
apprehend
any
thing
suitable
of
the
Divine
M●jesty
,
that
is
i●finitly
above
us
,
from
these
won●e●ful
and
glorious
wo●ks
of
his
power
and
wisdom
.
Man
is
indowed
with
wisdom
,
to
do
some
excellent
works
of
A●t
,
as
Planting
,
Gra●●ing
,
Building
,
Painting
,
Weaving
,
and
such
like
.
But
the
Be●sts
that
a●e
b●low
〈◊〉
,
cannot
apprehend
from
these
wo●ks
what
the
nature
of
man
is
.
Now
is
there
not
a
more
infinit
distance
,
a
greater
disproportion
between
us
and
the
Divine
Nature
,
so
that
we
cannot
rise
up
to
an
understanding
notion
of
it
,
in
it self
Nay
,
besides
,
one
man
will
do
many
things
which
another
cannot
understand
,
he
beholds
th●
Art
of
it
,
he
sees
the
matter
,
but
yet
he
canno●
pierce
into
the
mind
o●
the
Work-man
,
and
loo●
upon
that
wisdom
and
idea
of
his
mind
:
Therefore
all
that
we
can
conclude
from
these
wonderfull
works
of
God
,
is
some
silent
admiration
of
him
.
If
these
be
such
,
th●n
what
must
he
be
?
How
infinitly
distant
from
th●m
,
and
transcenden●
over
them
?
but
what
he
is
,
these
cannot
declare
,
and
we
cannot
apprehend
.
Then
we
use
to
climb
up
to
the
knowledge
of
God
,
by
attributing
to
him
all
the
perfections
,
excellencies
,
and
eminencies
of
the
creatures
:
whatsoever
commends
them
,
we
apprehend
that
originally
and
infinitly
in
him
;
and
thus
we
spell
out
that
Name
that
is
most
simply
one
,
in
many
Letters
,
and
Characters
,
acco●ding
to
our
mean
capacity
,
as
children
when
they
begin
to
learn
;
so
we
ascribe
to
him
wisdom
,
goodnesse
,
power
,
justice
,
holinesse
,
mercy
,
truth
,
&c.
All
which
names
being
taken
from
the
creatures
,
and
so
having
significations
suited
to
our
imperfections
,
they
must
needs
come
infinitly
short
of
him
,
and
so
our
apprehensions
of
them
:
these
are
scattered
among
the
creatures
,
therefore
they
cause
diverse
conceptions
in
us
;
but
all
these
are
united
in
him
.
He
is
a
most
simple
,
pure
being
,
that
eminently
and
virtually
is
all
things
;
and
properly
is
none
of
all
.
Another
way
we
have
of
apprehending
him
,
by
way
of
Negation
,
denying
all
the
imperfections
of
the
creatures
,
and
removing
them
an
infinit
distance
from
him
,
and
truly
,
though
this
be
an
imperfection
in
knowledge
,
yet
it
is
the
greatest
knowledge
we
can
attain
to
,
to
know
rather
what
he
is
not
,
then
what
he
is
:
He
is
not
limited
to
any
place
,
nor
bounded
with
any
measures
and
degre●s
of
perfection
,
as
creatures
are
;
therefore
we
call
him
Infinit
:
He
is
not
comprehended
within
the
limits
of
time
,
but
comprehends
all
within
himself
;
therefore
he
is
Eternal
:
He
is
not
subject
to
changes
and
alterations
,
therefore
called
Immutable
:
He
is
not
compounded
,
as
a
result
of
diverse
parts
,
therefore
he
is
most
purely
Simple
,
and
One
:
He
is
not
like
these
things
we
see
and
hear
,
that
fall
under
our
senses
;
therefore
we
call
him
a
Spirit
,
or
a
spiritual
beeing
.
Now
in
all
these
weak
endeavour●
of
man
,
to
detain
and
fix
his
own
spirit
in
the
contemplation
of
God
,
if
he
cannot
reach
the
understanding
of
what
God
is
,
yet
certainly
he
will
attain
●his
great
point
of
wisdom
,
not
to
be
ignorant
of
his
own
ignorance
.
And
truly
,
my
beloved
,
this
is
the
thing
that
I
would
have
us
to
learn
to
know
,
that
the
admiration
of
God
in
silence
,
is
the
best
expression
of
him
.
We
would
not
search
into
these
mysteries
,
to
satisfie
our
cu●iosity
,
but
rather
compose
our
hearts
to
a
continu●l
silent
wondering
before
him
▪
●or
where
our
unde●standings
are
confounded
,
and
ou●
minds
ove●whelmed
with
the
infinitnesse
of
th●t
glory
,
so
that
we
can
see
nothing
but
our
own
ignorance
of
all
;
this
should
certainly
compose
all
to
quiet
admiration
;
for
silence
and
wonder
is
the
proper
and
natural
posture
of
a
soul
that
is
at
a
stand
,
and
can
neither
win
forward
for
inaccessible
light
,
nor
will
retire
backward
for
that
it
apprehends
already
.
This
then
is
the
m●ssage
,
that
God
is
light
.
B●cause
we
cannot
conceive
in
our
poor
narrow
mind●
,
what
God
is
in
himself
,
therefore
he
expresseth
to
us
often
in
sim●litudes
to
the
creatures
,
and
condescends
to
our
capacity
.
As
he
stands
in
manifold
relations
to
us
,
so
he
takes
the
most
familiar
Names
,
that
may
hold
out
to
our
dull
senses
what
we
may
expect
of
him
:
therefore
he
calleth
himself
a
Father
,
a
King
,
a
Husband
,
a
Rock
,
a
Bu●kler
,
and
strong
●ower
,
a
Mountain
,
and
wha●soeve●
else
may
●epresent
to
our
hea●ts
that
which
may
strengthen
them
in
b●lieving
.
But
there
is
no
creature
●o
directly
att●ibuted
to
God
,
as
light
:
none
used
to
express
his
very
nature
and
being
,
a●
a●stracted
from
these
relations
,
but
this
,
God
is
light
,
and
Christ
take●
it
to
him●elf
,
the
light
of
the
world
,
and
the
life
of
men
.
The
truth
is
,
it
hath
some
excellency
in
it
above
all
other
visible
creature●
,
that
it
may
fitly
carry
some
resemblance
to
him
.
The
Scripture
calls
light
his
garment
,
Psal.
104.2
.
and
truly
it
is
a
more
glo●io●●
Rob
of
Majesty
,
then
all
the
royall
and
Imperial
Robs
and
Ga●ments
of
State
,
that
either
Angels
or
men
could
contrive
.
The
light
is
,
as
it
were
,
a
visible
appearance
of
the
invisible
God
:
He
hath
cove●ed
his
invisible
nature
with
thi●
glo●iou●
Garment
,
to
make
himsel●
in
a
manner
visible
to
man
.
It
s
true
,
that
light
is
,
but
a●
it
were
,
a
shadow
of
that
inaccessible
light
,
umbra
Dei
.
It
is
the
dark
shadow
of
God
,
who
is
himself
infinitly
more
beautiful
and
glorious
▪
But
yet
,
as
to
us
,
it
hath
greater
Glory
and
Majesty
in
it
,
then
any
creature
besides
.
It
is
the
chief
of
the
works
of
God
,
without
which
the
world
would
be
without
form
,
and
void
:
it
is
the
very
beauty
of
the
Creation
,
that
which
gives
a
lustre
and
amiablenesse
to
all
that
is
in
it
,
without
which
the
pleasantest
Paradise
would
become
a
Wildernesse
,
and
this
beautiful
structure
,
and
ado●ned
P●lace
of
the
World
,
●
loathsome
dun●eon
.
〈◊〉
the
admirable
beauty
of
it
,
it
hath
a
wond●●●ull
swi●●
convey●nce
,
throughout
the
whole
wo●ld
,
the
upper
,
and
lower
,
in
a
moment
,
in
the
twinckling
of
an
eye
,
it
i●
caried
f●om
the
one
end
of
heaven
to
the
other
in
a
mom●nt
,
and
●ho
c●n
say
by
wh●t
way
the
light
is
p●rt●l
,
Iob
,
8
24.
M●●eover
it
car●ies
alongst
with
it
●
beautiful
influence
,
and
refreshing
heat
and
warmnes●
,
which
i●
t●e
very
life
and
sub●istence
of
●ll
the
creatu●es
below
.
And
so
,
as
there
●s
nothing
so
beautiful
,
so
nothing
so
unive●sally
and
hig●ly
p●ofitable
;
and
to
all
this
,
add
that
●ingular
●●operty
of
it
,
that
it
is
n●t
capable
o●
in●ection
,
it
i●
of
such
absolute
pu●ity
,
th●●
it
can
c●mmu●icat
it self
to
the
dung-hill
,
as
we●l
as
to
the
Garden
,
without
receiving
any
mixtu●e
from
it
:
In
all
the
impu●ities
it
m●ets
withall
,
it
●emains
unmixed
,
and
un●ain●ed
,
and
p●eserves
its
own
nature
intire
.
Now
you
may
perceive
that
there
is
nothing
visible
that
is
fitter
to
resemble
the
invisi●le
God
,
then
this
glor●ou●
,
be●utiful
,
pure
,
and
unive●sally
communi●able
c●eature
,
Light
.
Hereby
you
may
have
shadowed
out
unto
you
the
nature
of
God
,
that
he
is
an
all-knowing
,
intelligent
beeing
,
as
light
is
the
first
and
p●incipal
visible
thing
;
yea
,
that
which
gives
visibility
to
all
things
:
and
so
is
in
its
own
nature
a
manifestation
of
all
things
material
and
bodily
,
so
God
is
the
fi●st
object
of
the
understanding
:
primum
intelligib●le
,
&
primum
intelligens
.
Nothing
●o
fit
●n
embleme
of
knowledge
,
as
light
,
and
truly
in
that
respect
God
is
the
original
light
,
a
pure
intellectual
light
,
that
hat●
in
himsel●
the
perfect
idea
and
comprehension
of
●ll
things
;
he
hath
●nticipated
in
himself
the
knowledge
of
all
,
because
all
things
were
formed
in
his
infinit
understanding
,
and
lay
,
as
it
were
,
first
hid
in
the
bowels
of
his
infinit
power
.
Therefore
he
is
a
Glob
or
Mass
of
light
and
knowledge
,
like
the
Sun
,
from
whom
nothing
is
hid
;
He●●
and
destruction
are
not
covered
to
him
,
the●e
i●
no
opacity
,
no
darknesse
or
thicknesse
in
the
creation
,
that
can
terminat
or
bound
this
light
,
or
hinder
his
understanding
to
pierce
into
it
.
Now
all
things
by
the
irradiation
of
the
light
become
visible
,
so
the
participation
of
this
gloriou●
Sun
of
Righteousnesse
,
●nd
the
shining
of
his
be●ms
into
the
souls
of
men
,
makes
them
to
partake
of
that
heavenly
intellectual
nature
,
and
●eflects
a
wonderful
be●uty
upon
them
,
which
i●
not
in
the
●est
of
the
world
.
Besides
,
here
is
represented
to
us
the
absolut●
purity
and
perfection
of
Gods
Nature
,
God
i●
light
,
and
in
him
is
no
darknesse
;
Besides
the
purity
of
the
light
of
knowledge
,
there
is
●
purity
of
the
beauty
of
holinesse
,
the
glorious
light
of
God
his
vertue
,
and
power
,
and
wisdom
,
is
communicated
to
●ll
the
creatures
,
there
is
an
universal
extent
of
hi●
influence
towards
the
good
●nd
bad
,
as
the
Sun
shine●
on
both
,
and
yet
there
is
n●
spot
or
stain
upon
his
holinesse
or
righteousnesse
,
from
all
his
intermingling
with
the
creatures
,
the
wo●st
and
b●●est
c●eatures
.
All
his
works
are
holy
and
righteous
,
even
his
wo●ks
in
unholy
and
unrighteous
men
;
he
draws
no
defilement
from
the
basest
of
the
creatures
,
nor
yet
from
the
sinfulnesse
of
it
:
He
can
be
intimatly
present
,
and
conjoyned
in
working
,
in
vertu●
and
power
,
in
care
and
providence
,
with
the
dirt
and
mi●e
of
the
streets
,
with
the
beasts
of
the
field
,
and
yet
that
is
no
stain
upon
his
honour
or
credit
,
as
men
would
suppose
it
to
be
;
no
more
then
it
is
a
dishonour
to
the
Sun
to
shine
on
the
dung-hill
;
in
a
word
,
there
is
no
mixture
of
ignorance
,
darknesse
,
impurity
,
or
iniquity
in
him
,
not
the
least
shadow
of
ch●nge
,
or
turning
,
not
the
le●st
seed
of
imperfection
;
in
regard
of
him
the
Moon
is
not
clean
,
and
the
Sun
i●
spotted
;
in
respect
of
his
holiness
,
Angel●
may
be
charged
with
folly
.
Then
add
unto
this
,
to
make
up
the
resemblance
fuller
,
the
bounty
and
benignity
of
his
influence
upon
the
world
,
the
flowings
forth
of
his
in●●nit
goodnesse
,
that
inricheth
the
whole
earth
:
look
as
the
Sun
is
the
greatest
and
most
universal
benefactor
,
his
influence
and
heat
is
th●
very
renovation
of
the
world
,
it
makes
●ll
new
,
and
green
,
and
flourishing
;
it
puts
a
youth
upon
the
world
,
and
so
is
the
very
spring
and
fountain
of
life
to
●ll
sub●●nary
things
.
How
much
is
that
true
of
the
true
light
,
of
the
substantial
,
of
whom
this
Sun
is
but
a
shadow
,
He
is
the
life
of
the
world
,
and
the
light
of
men
.
Every
good
gift
and
every
perfect
donation
descends
from
him
,
Jam.
1.17
.
●is
influence
is
more
universal
to
the
beeing
,
to
the
moving
,
to
the
living
of
all
things
.
And
then
Iesus
Christ
the
Sun
of
Righteousnesse
is
ca●ried
a●o●t
in
the
Orb
of
the
Go●spel
,
and
in
his
beams
there
is
a
healing
vertue
;
t●e●e
are
the
refreshment
o●
poor
wea●ied
soul●
that
a●e
scorched
with
the
anger
of
God
.
There
i●
an
admirable
heat
and
wa●mnesse
of
love
and
affection
,
that
this
glorious
light
carries
embosomed
in
it
,
and
that
is
it
that
pierces
into
souls
,
and
warms
hearts
,
and
quickens
dead
spirits
,
and
puts
a
new
face
upon
all
again
.
This
is
the
spring
of
all
the
life
that
is
truly
spiritual
;
and
it
hath
as
sweet
and
comfo●tabl●
effects
upon
the
souls
of
men
,
who
receive
the
truth
in
love
,
the
light
in
love
,
that
is
,
the
light
with
heat
,
as
ever-the
Sun
approaching
●ear
the
earth
,
hath
had
upon
plants
●nd
living
creatures
.
And
to
compleat
the
resemblance
more
,
there
may
be
something
of
the
infallibility
,
and
incomprehensibili●y
of
the
Divine
M●jesty
here
represented
;
for
though
nothing
be
●learer
then
the
light
,
yet
there
is
nothing
in
it●
own
natu●e
darke●
then
light
:
That
which
is
so
manifest
to
the
eyes
,
How
obs●ure
is
it
to
the
understanding
▪
M●ny
debates
an●
inqui●ies
have
been
abou●
it
,
but
yet
it
is
n●t
known
wh●t
t●at
is
,
by
which
we
know
all
things
.
Cer●ainly
,
such
i●
the
Divine
Light
:
It
i●
inconceivable
,
and
inexpressible
,
there●ore
he
is
●aid
to
dwell
in
light
inac●essible
,
and
full
of
glory
,
1
●im.
6.16
.
There
is
a
two-●o●d
da●knesse
that
hinder●
u●
to
see
God
,
a
da●knesse
of
igno●ance
in
u●
,
and
a
da●kne●●
of
inaccessible
light
in
him
:
the
one
is
a
vail
upon
our
hearts
,
w●ich
blinds
and
darkens
the
souls
of
men
,
that
they
do
not
see
that
which
is
manifest
of
God
,
even
in
hi●
works
.
O
that
cloud
of
unbelief
that
is
spread
over
o●r
soul●
,
which
hinder●
the
glorious
●ayes
of
that
Divine
Light
to
shine
into
them
.
Thi●
darknesse
S●tan
contribute●
much
to
,
who
is
the
Prince
of
darkn●sse
,
2
Cor.
4.4
.
this
makes
the
most
part
of
souls
like
dungeons
within
,
when
the
glorious
light
of
the
Gospel
surrounds
them
without
:
this
earthlinesse
and
carnality
of
our
hearts
,
makes
them
like
the
earth
,
receive
only
the
light
in
the
upper
and
outward
supe●fice
,
and
not
suffer
it
to
be
●ransmitted
into
our
h●arts
,
to
change
them
.
But
when
it
pleaseth
him
,
who
at
the
fi●st
,
by
a
word
of
power
,
commanded
light
to
shine
out
of
d●rknesse
,
he
can
scatter
that
cloud
of
ignorance
,
●nd
draw
away
●he
vail
of
unbelief
,
and
can
by
hi●
power
●nd
art
so
transform
the
soul
,
a●
to
●●mo●e
its
earthly
quality
,
and
make
it
transpa●●●t
and
pure
,
and
then
the
light
will
s●ine
in
to
〈◊〉
heart
,
〈◊〉
get
free
accesse
into
the
soul.
But
●●●ough
this
da●kn●s●e
we●e
wholly
removed
,
●●ere
is
anothe●
da●knesse
,
that
ariseth
not
f●om
●he
wan●
o●
light
,
but
●●om
the
exc●ssive
supe●-●bundance
o●
light
;
Caligo
〈◊〉
nimiae
,
that
is
,
a
divine
da●kness●
,
a
da●knesse
o●
glory
,
such
an
infini●
exc●sse
and
superplus
●f
light
●nd
glory
,
above
all
created
capaci●ies
,
that
it
daz●es
and
c●nfound●
all
●●●tal
or
created
unde●standing●
.
We
〈◊〉
s●me
shad●ws
o●●his
,
if
we
look
up
to
t●e
clear
Sun
;
we
are
able
to
see
nothing
●or
too
much
light
,
there
is
such
an
infinit
disproportion
he●e
between
the
eye
of
our
mind
,
and
this
di●ine
light
of
glory
,
that
if
we
cu●iously
p●y
●nto
it
,
it
is
ra●her
c●nfounding
and
astonishing
;
and
therefore
it
fills
the
souls
of
Saints
with
continual
silent
admi●ation
and
adoration
.
SERMON
XI·
1
Joh.
1.5
.
This
then
is
the
message
which
we
have
heard
of
him
,
and
declare
unto
you
,
that
God
is
light
,
and
in
him
is
no
darknesse
at
all
.
TRue
Religion
consists
not
only
in
the
knowledge
of
God
,
but
especially
in
conformity
to
him
,
and
communion
with
him
.
Communion
and
fellowship
with
God
is
the
great
end
and
design
of
the
Gospel
,
and
it
is
the
gre●●
resul●
of
all
a
Chri●●ian●
pain●
and
progresse
;
it
i●
not
only
the
greatest
part
of
Religion
,
b●t
the
ve●y
●eward
of
Religion
too
;
●or
piety
hath
its
reward
of
happine●s
in
the
bosome
o●
it
,
without
borrowing
f●om
exte●nal
things
.
Now
th●t
which
this
sweet
and
fragrant
f●uit
whic●
per●ume●
all
the
soul
with
delight
,
and
●ills
it
with
joy
,
springs
out
o●
,
is
,
Conformity
to
G●d
,
a●●imilation
o●
natu●e
●nd
dispo●ition
,
some
likenesse
to
God
imprinted
on
t●e
soul
again
in
holy
affections
and
di●positions
,
a
co-incidency
o●
our
will
with
the
will
of
God
,
a
drow●ing
of
it
in
the
sea
of
his
good
pleasu●e
,
his
Law
in
the
inwa●d
pa●ts
.
Now
what
is
the
root
of
this
co●●o●mity
,
but
the
knowledge
of
God
?
this
is
that
which
hath
a
ve●●ue
to
tran●●o●m
the
soul
into
his
similitude
:
You
see
then
whe●e
t●ue
Religion
begins
lowest
,
and
by
what
means
it
grows
up
to
the
sweet
fruit
of
that
eternal
joy
that
shall
be
pressed
out
of
the
G●apes
of
fellowship
with
God
:
●o
then
whatsoever
is
declared
of
God
unto
u●
in
hi●
Wo●d
,
whatsoever
is
holden
●orth
of
him
,
it
is
not
only
set
forth
to
be
the
subject
o●
our
knowledge
,
but
especially
to
be
a
patte●n
for
imitation
,
and
to
be
an
inflaming
motive
to
our
affection
;
This
is
the
very
substance
of
the
ver●e
.
This
then
is
the
mess●ge
,
I
declare
that
God
is
light
,
and
this
I
hea●d
not
●rom
Christ
only
for
the
●atisfaction
of
my
curiosity
,
nor
do
I
declare
it
to
you
only
that
you
may
know
it
,
as
if
you
had
no
more
to
do
wit●
it
,
but
especi●lly
that
ye
may
know
what
ye
ought
to
be
in
conformity
to
that
light
;
the
end
o●
your
knowing
God
,
i●
to
become
liker
God
,
if
so
be
ye
would
have
communion
with
him
.
Let
us
take
this
rule
then
,
to
measure
all
our
sea●chings
a●ter
God
,
and
inquirings
into
him
;
ce●●ainly
there
ought
to
be
more
meditation
,
and
inquiry
of
heart
upon
this
subject
,
because
it
is
the
●pring
of
all
life
to
the
soul
;
it
is
that
which
en●icheth
it
most
,
and
fills
it
with
peace
,
joy
,
and
delight
,
and
brings
in
a
treasure
into
a
man●
hea●t
,
●uch
a●
Christ
speaks
of
;
A
good
man
out
of
the
good
treasure
of
his
heart
,
&c.
Medication
,
much
meditation
on
God
,
a
stayednes●
and
fixedness
of
spi●it
upon
him
,
layes
up
a
treasu●e
in
the
heart
;
this
is
it
that
makes
such
a
dif●e●ence
between
the
heart
and
mouth
of
a
righteou●
man
,
and
a
wicked
man
;
the
heart
of
the
wicked
is
little
worth
,
for
the
total
want
of
this
;
and
there●ore
their
lips
and
tongues
are
void
of
edification
,
full
of
corruption
.
But
where
this
spring
floweth
within
,
it
maketh
th●
mouth
of
a
man
like
a
well
of
life
;
it
maketh
his
lips
li●e
choise
silv●r
.
O
,
the
scantnesse
and
neglect
of
this
amongst
Christians
,
makes
all
to
wither
and
decay
:
there
is
little
searching
after
the
Almighty
,
little
imploying
and
intertaining
our
spirits
about
him
;
low
,
slender
,
and
single
thoughts
and
app●ehensions
o●
him
,
which
c●nnot
but
cause
a
deliquium
and
dec●y
in
all
the
part●
of
Christianity
,
wh●n
the
v●ry
Sun
is
●●●pled
from
us
by
our
ign●●ance
,
and
inc●nsidera●ion
of
●im
:
and
that
so
long
,
it
must
have
dreadful
eff●ct●
upon
us
.
Therefore
let
us
be
exhorted
to
this
study
,
to
give
our
spi●its
to
this
imployment
,
to
think
mo●e
on
G●d
.
But
as
I
was
saying
,
there
is
need
of
●●ule
to
me●sure
us
in
it
,
●nd
of
some
caution
about
it
,
that
i●
,
th●t
we
have
our
end
●ightly
established
,
wha●
we
●im
at
in
enq●iring
after
,
or
meditating
upon
God
.
If
it
be
only
to
give
intertainment
to
the
curiosity
of
our
mind●
,
as
in
the
c●ntemplation
of
natural
things
,
if
it
be
●nly
to
p●y
into
secrets
and
mysterie●
,
and
to
labour
to
comprehend
th●t
which
is
incomp●ehensible
,
then
we
lose
our
labour
,
and
we
a●e
in
danger
to
meet
with
●
consuming
fi●e
,
instead
of
instructing
and
re●reshing
light
.
I
would
therefore
have
this
g●arded
against
,
the
insatiable
desire
and
greedine●●e
of
our
minds
after
the
knowledge
of
secret
mysteries
.
We
must
set
bound●
here
,
and
not
over-stretch
or
strain
our
und●●standings
,
to
compasse
his
infinit
beeing
,
as
it
is
in
it self
:
let
us
rather
take
him
up
as
he
i●
revealed
in
the
Scripture●
,
and
so
meditate
●n
him
●s
manifested
in
hi●
Word
and
W●rks
,
hi●
G●●ce
,
Mercy
,
Power
,
Wi●dom
,
&c.
and
read
hi●
name
with
delight
in
these
la●ge
volumes
spread
be●ore
our
eyes
,
&c.
Now
the
just
measuring
and
regulating
of
all
knowledge
of
God
,
is
to
direct
it
to
a
further
end
,
to
have
nothing
before
us
but
this
,
that
we
may
reve●ence
,
〈◊〉
,
and
●ove
him
so
much
the
more
:
and
t●●s
is
the
t●ing
t●●t
make●h
acc●●s
to
him
most
easie
and
sweet
,
when
●he
design
a
soul
h●t●
,
in
a●l
it●●e●●chings
about
him
,
is
for
thi●
purpose
,
●o
the
end
it
may
love
him
,
and
wo●ship
him
mo●e
●ui●●bly
,
and
be
mor●
c●n●o●med
to
him
,
when
he
is
looked
upon
as
●
p●tte●n
o●
our
con●o●mi●y
,
that
is
the
●ight
apprehension
and
up-taking
of
him
,
to
know
that
God
is
light
,
and
so
to
know
i●
,
a●
in
it
to
behold
the
neces●ity
of
what
qualification
should
be
in
us
,
that
is
indeed
to
know
God
.
My
beloved
,
let
us
co●●●der
th●t
so
much
we
know
of
God
,
as
we
love
him
,
and
fe●r
him
,
and
are
conformed
unto
him
:
f●r
that
knowledge
which
is
not
about
this
work
and
design
;
it
is
for
no
other
purpose
,
but
to
be
a
wi●ness
against
a
man
,
and
the
most
hai●ous
aggravation
of
his
sins
.
To
come
then
to
the
pa●ticular
in
hand
,
God
is
light
,
and
that
is
holden
out
and
declared
for
this
end
,
that
there
may
be
a
pattern
of
the
qualification
of
all
that
intend
to
enter
into
that
society
;
if
ye
would
have
fellowship
with
God
,
then
consider
what
you
ingage
into
,
what
manner
of
person
he
is
,
for
●he
inti●at
knowledge
of
one
another
,
is
presupposed
to
all
constant
friendship
:
You
must
know
then
what
God
is
,
if
ye
would
have
communion
with
him
,
because
there
is
no
communion
without
some
conformi●y
,
●nd
no
conformity
without
knowledge
of
him
.
Therefore
as
he
is
ligh●
,
so
the
soul
must
be
made
●ig●t
in
●im
,
and
enlightned
by
him
,
that
would
have
hi●●ociety
:
w●
must
b●
transformed
into
that
natur●
,
and
made
children
of
light
,
who
were
child●en
of
da●knesse
.
Now
as
there
is
a
light
of
understanding
,
and
wisdome
in
God
,
and
a
light
of
●olinesse
and
purity
,
so
there
is
in
our
souls
opposite
to
these
▪
a
da●knesse
of
ignorance
and
unbelief
,
and
a
da●kne●●
of
sin
,
and
impurity
of
affections
.
Now
what
communion
can
light
have
with
darknesse
?
Let
every
man
ask
this
at
his
own
heart
,
i●
there
be
no
happinesse
without
this
society
,
and
no
possibility
of
this
society
,
while
I
remain
in
da●kness
▪
then
is
it
not
high
time
to
come
to
the
light
?
This
then
is
the
fi●st
change
that
is
made
in
a
soul
,
the
da●knesse
of
ignorance
and
unbelief
is
driven
out
,
by
the
approach
of
that
gloriou●
light
of
the
Gospel
into
the
heart
,
then
is
discovered
unto
the
soul
that
defo●mity
of
sin
,
that
loathsomnesse
in
it self
,
that
it
never
apprehended
:
then
there
is
a
manifestation
of
the
hidden
works
of
darknesse
,
of
the
desperat
wickednesse
of
the
heart
,
which
lay
un-observed
,
and
unsuspected
all
the
while
,
and
now
a
man
cannot
in
th●t
view
but
abhor
himself
,
for
that
which
none
else
can
see
in
him
.
And
there
is
withal
manifested
that
glorious
holinesse
and
purity
in
God
,
that
inviolable
righteousnesse
,
that
omnipotent
power
,
which
formerly
were
never
seriously
thought
upon
;
now
these
are
represented
to
the
life
before
a
sinner●
and
to
close
up
all
,
there
is
a
manifestation
of
the
grace
and
goodnesse
of
God
in
Ch●ist
,
which
di●covers
a
way
o●
salvation
,
and
delivery
●rom
●in
and
wrath
;
and
this
perfumeth
●nd
ref●esheth
all
the
faculties
of
the
soul.
Thu●
the
soul
is
in
a
part
conformed
to
that
original
light
,
when
a
beam
is
sent
from
it
,
and
hath
pie●ced
into
the
heart
,
and
scattered
the
darknesse
,
that
did
alienat
the
minds
of
men
f●om
God
.
But
it
i●
not
only
an
illumination
of
th●
fore-face
,
●nd
outer-side
of
the
soul
,
not
only
a
conviction
of
the
judgment
in
these
things
,
but
by
vertue
of
that
divine
heat
that
is
transmitted
with
the
light
of
the
Gospel
,
the
soul
is
purified
and
cleansed
from
it●
g●osser
nature
,
and
so
i●
made
transparent
,
that
the
light
may
shine
into
the
very
inwards
of
the
hea●t
;
and
this
is
th●
special
point
of
c●nformity
to
God
,
to
have
our
souls
purged
from
the
da●kness
of
sinful
,
earthly
,
and
muddy
●ffections
,
to
have
them
purified
by
the
light
of
God
,
from
all
the
works
and
lust●
of
da●knesse
,
and
the
shining
beauty
of
holy
●ffections
and
inclinations
,
to
succeed
and
fill
up
the
vacant
room
.
If
knowledge
only
reside
in
our
brains
,
●nd
send
not
down
warm
beam●
to
quicken
and
inflame
the
heart
,
then
it
is
bar●en
and
unfruitful
,
it
is
cold
and
unprofitable
.
If
it
hover
only
alone
in
our
heads
,
and
keep
a
motion
there
,
but
send
down
no
refreshing
showre●
to
the
affections
,
which
may
make
us
abound
in
good
fruits
,
then
it
is
like
the
windy
clouds
,
●louds
without
rain
,
th●t
p●sse
away
without
any
benefit
to
the
thi●sty
ground
.
Let
us
then
take
thi●
alongs
with
u●
,
let
the
impression
of
this
description
of
the
Divine
Majesty
abide
on
our
he●rts
.
God
is
light
,
and
if
we
often
ruminat
,
and
ponder
on
this
,
I
think
i●
will
make
us
often
to
●efl●ct
upon
our selves
,
how
we
are
darkness●
,
and
this
will
bre●d
some
care●ulnesse
and
de●ire
in
the
soul
,
how
to
have
this
da●kness
removed
,
that
there
may
be
a
soul
capa●le
of
divine
illust●ation
This
is
it
that
advanceth
the
soul
to
the
n●●●est
conformity
with
God
,
the
looking
often
upon
God
,
till
our
souls
be
inlightned
,
and
our
hearts
purified
,
and
this
●g●in
puts
the
soul
in
the
nearest
cap●city
for
t●●t
blessed
co●●un●on
with
God
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
▪
Mat.
5.8
.
T●uly
▪
it
i●
not
p●ofoundness
of
ingine
,
it
is
not
●cuten●sse
and
sharpnesse
of
wit
,
it
is
not
pregnancy
in
unde●standing
,
or
emin●ncy
in
parts
,
that
will
dispose
the
soul
to
this
blessed
vision
of
God
,
and
f●ame
it
to
a
capacity
of
fellowship
with
him
;
no
,
there
need●
no
extraordina●y
part●
for
this
,
nothing
but
that
the
heart
be
purified
from
corruptions
,
those
inward
earthly
qualities
,
that
are
like
so
many
vitious
and
grosse
humou●●
,
filling
the
organ
of
the
sight
,
these
,
pride
,
conceit
,
self-love
,
p●ssi●n
,
anger
,
mali●e
,
●nvy
,
s●●ife
,
covetousnesse
,
love
of
pleasures
,
ambition
,
these
,
I
say
,
that
possesse
the
hearts
of
the
most
excellent
natural
spirits
,
casts
a
mist
upon
●●●ir
eyes
,
and
〈◊〉
them
to
see
G●d
,
or
enjoy
that
delig●●
in
●●m
,
that
●ome
poor
,
weak
,
and
igno●an●
cr●ature●
,
who●e
hearts
the
Lo●d
hath
pu●g●d
●●om
sin
,
do
find
in
God
.
The●efo●e
,
i●
any
o●●ou
ha●e
an
aim
at
this
,
to
have
fellowship
with
God
,
know
both
●or
your
di●ection
,
and
you●
incou●agement
,
that
God
is
l
ght
:
for
your
di●ection
,
because
that
must
be
your
pattern
,
and
if
you
have
no
study
that
way
,
to
be
like
him
in
holin
sse
,
you
shall
not
see
him
.
But
▪
take
it
likewise
for
an
incouragement
,
for
that
stile
carrie●
not
only
the
necessity
of
what
he
must
be
,
but
it
holds
out
likewise
the
foun●ain
and
store-house
of
all
our
qualifications
,
for
God
is
light
,
the
original
,
primitive
light
,
all
must
borrow
of
him
,
and
that
light
is
f●eely
and
impa●tially
communicable
to
poor
sinners
:
With
thee
is
the
fountain
of
life
,
and
in
thy
light
shall
we
s●e
light
.
Let
a
soul
that
app●ehends
its
own
da●knesse
and
distance
from
him
,
thus
incourage
it self
,
my
light
is
but
a
beam
derived
f●om
his
light
,
and
there
is
no
want
in
him
:
He
is
a
Sun
of
●ighteousnesse
,
if
I
shut
●ot
up
my
hea●t
th●ough
unwillingnesse
and
unbelief
,
if
I
desi●e
not
to
keep
my
sin●
,
but
would
be
pu●ged
from
them
,
then
that
glorious
light
may
shin●
without
stop
and
impediment
in
to
my
hea●t
:
He
is
not
only
light
in
his
own
nature
,
but
he
is
a
light
to
us
,
and
if
he
please
to
remove
that
which
is
interposed
between
him
and
us
,
it
shall
be
day-light
in
our
hearts
again
.
Thus
a
●oul
may
strengthen
it self
to
w●it
on
him
,
and
by
looking
thus
up
to
him
,
and
fixing
on
him
,
we
shall
be
enlightned
,
and
our
faces
not
be
ashamed
.
SERMON
XII·
1
Joh.
1.6
.
If
we
say
that
we
have
fellowship
with
him
,
and
walk
in
darknesse
,
we
lie
,
&c.
THere
is
nothing
in
which
men
suffers
themselves
to
be
so
easily
deceived
,
as
in
thi●
highest
concernment
of
Religion
,
in
which
the
ete●nal
interest
of
their
●ouls
lyes
:
there
is
no
delusion
either
so
grosse
,
or
so
universal
,
in
any
other
thing
,
as
in
this
thing
,
in
regard
of
which
,
all
other
things
are
nothing
.
This
hath
overspread
the
world
,
(
to
speak
only
of
that
part
which
pretends
to
Ch●istianity
)
a
strong
,
pertinacious
,
●nd
blind
●ancy
of
being
in
Jesus
Christ
,
and
having
interest
in
salvation
.
I
call
it
a
blind
and
ignorant
●ancy
,
for
truly
ignorance
and
d●rknesse
is
the
strong●st
foundation
of
such
conceits
:
Papists
call
it
the
mother
of
devotion
;
it
is
true
,
in
this
sense
it
is
the
mother
of
a
mans
groundles●
devotion
towards
himself
,
that
is
,
of
delusion
:
this
,
together
with
self-love
,
which
always
hood-wink●
the
mind
,
and
will
not
suffer
●
serious
impartial
examination
of
a
mans
self
,
these
I
say
,
are
the
●ottom
of
this
vain
perswasion
,
that
possesseth
the
generality
of
men
.
Now
what
it
wants
of
knowledge
,
it
hath
of
wilfulnesse
,
it
is
a
conceit
altogether
void
of
reason
,
but
it
is
so
wilfull
,
and
pertinacious
,
that
it
is
almost
utterly
inconvincible
,
and
so
it
puts
souls
in
the
most
desperat
fo●lo●n
estate
that
can
be
imagined
,
it
makes
them
,
as
the
Apostle
speaks
,
Ephes.
5.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
children
of
imperswasion
,
it
is
rendered
commonly
children
of
disobedience
,
and
indeed
they
are
joyned
together
,
they
are
children
of
disobedience
,
carrying
the
manifest
characte●●
of
wrath
upon
them
;
yet
they
are
withall
,
children
of
imperswasion
,
uncapable
of
any
perswasion
contrary
to
these
deluding
insinuations
of
their
own
minds
,
though
they
be
manifest
to
all
men
to
be
sons
of
disobedience
,
living
in
rebellion
against
God
,
yet
it
is
not
possible
to
perswade
them
of
it
;
they
are
as
far
from
conviction
of
what
they
are
,
as
reformation
to
what
they
should
be
.
Notwithstanding
if
men
would
but
give
●n
impartial
and
attentive
ear
to
what
the
Apostle
sayes
here
,
I
suppose
the
very
frame
of
his
argument
is
so
convincing
,
that
it
could
not
but
leave
some
impression
:
If
any
thing
will
convince
a
child
of
imperswasion
,
the
terms
here
propounded
●re
fittest
,
God
is
light
,
and
in
him
is
no
darknesse
.
Hence
it
follows
by
inavoidable
consequence
,
as
clear
as
the
light
,
that
no
man
can
have
fellowship
with
God
,
that
walks
in
darknesse
.
Those
that
delude
themselves
in
this
matter
,
are
of
two
kinds
,
the
generality
pretend
to
Christianity
in
general
,
and
to
an
interest
in
salvation
,
but
if
we
descend
into
the
chief
parts
and
members
of
Christianity
,
as
holiness
,
fellowship
with
God
,
walking
after
the
Spirit
,
and
such
like
,
these
they
do
not
so
much
as
pretend
〈◊〉
and
withal
,
think
they
have
a
dispensation
from
such
strictnesse
,
and
make
it
a
sufficient
plea
tha●
they
are
not
such
,
because
they
never
professed
to
be
such
:
others
again
,
though
fewer
,
can
pretend
even
to
these
higher
points
of
Christianity
,
as
communion
with
God
,
walking
after
the
Spirit
,
and
indeed
in
this
they
are
more
consonant
to
their
profession
of
Christianity
:
But
,
as
the
Apostle
saith
,
there
may
be
a
practical
li●
in
it
too
,
if
we
consider
and
compare
their
practice
with
their
profession
.
I
would
speak
a
word
by
way
of
preparation
to
you
who
are
of
the
first
sort
,
that
is
the
very
multitude
of
professing
Christians
,
because
you
do
not
profess
so
much
as
others
,
and
do
not
give
out
your selves
for
the
students
of
holiness
,
you
think
your selves
exempted
from
the
stroak
of
all
this
soul-piercing
Doctrine
,
you
think
read●ly
,
it
is
not
pertinent
to
apply
this
to
you
,
of
walking
contrary
to
profession
,
and
so
committing
this
gross
lie
,
in
not
doing
the
truth
.
If
any
say
I
have
fellowship
with
God
,
&c.
And
who
will
say
that
●
say
ye
,
Who
will
speak
such
a
high
word
of
himself
as
this
?
Therefore
since
you
do
not
presume
so
high
,
you
think
you
have
escaped
the
censure
that
follows
.
But
I
beseech
you
,
consider
what
your
professions
import
,
and
what
you
ingage
your selves
to
,
even
by
the
general
profession
of
Christianity
.
I
know
you
will
all
say
you
are
Christians
,
and
hope
to
be
saved
.
Now
do
ye
understand
what
is
included
in
that
,
if
any
man
say
,
that
he
is
a
Christian
,
he
really
sayes
that
he
hath
fellowship
with
God
;
if
any
man
say
,
he
is
a
Christian
,
he
sayes
he
hath
fellowship
with
Christ
,
and
is
partaker
of
his
Spirit
;
for
as
the
Apostle
,
Rom.
8.9
.
decl●res
unto
you
,
If
any
have
not
the
Spirit
of
Christ
he
is
none
of
his
;
that
is
,
he
is
no
Christian
.
For
what
is
it
,
I
pray
you
,
to
be
a
Christian
?
Is
it
not
to
be
a
new
creature
,
formed
again
by
the
Spirit
of
Christ
?
2
Cor.
5.17
.
Therefore
in
as
far
as
you
pretend
to
be
Christians
,
and
yet
are
not
professors
of
holinesse
,
and
think
you
have
a
dispensation
from
such
a
walking
in
God
,
and
after
Christ
,
you
fall
under
a
twofold
contradiction
,
and
commit
a
two-fold
lie
:
First
,
between
your
profession
and
practice
;
then
in
your
profession
it self
:
your
practice
is
directly
cross
to
the
very
general
profession
of
Christianity
.
But
besides
that
,
there
is
a
contradiction
in
the
bosome
of
your
profession
;
you
affirm
you
are
Christians
,
and
yet
refuse
the
profession
of
holinesse
;
you
say
ye
hope
for
Heaven
,
and
yet
do
not
so
much
as
pretend
to
godlinesse
,
and
walking
spiritually
.
Nay
,
these
you
disjoyn
in
your
profession
,
which
a●e
really
one
,
without
which
the
name
of
Ch●istianity
is
an
empty
,
vain
,
and
●idiculous
appellation
.
There
must
be
then
a
g●eat
da●knesse
of
misapprehension
in
your
minds
,
that
you
take
on
the
name
of
Christians
,
and
will
not
know
what
it
impo●ts
,
and
therefo●e
in
the
mean
time
,
you
p●ofesse
that
which
destroyes
and
anulls
your
former
profession
.
Now
certainly
,
this
is
a
g●osser
lie
,
a
flatter
contradiction
,
then
it
needs
much
inquiry
into
,
to
find
it
out
.
It
is
so
palpable
,
that
I
wonder
that
these
very
common
and
received
principles
of
t●uth
,
do
not
●●se
up
within
,
to
testifie
against
it
:
For
if
ye
do
not
own
the
profession
of
holinesse
and
communion
with
God
,
what
advantage
have
you
then
of
Christianity
?
tell
me
,
What
will
it
se●ve
you
for
?
Can
it
save
you
?
Can
a
bare
,
empty
,
contradicted
,
and
blasphemed
title
save
you
?
and
if
it
do
not
save
you
,
it
will
make
your
condemnation
the
greater
.
Let
this
then
fi●st
be
settled
in
our
hearts
,
and
laid
down
as
a
principle
,
that
the
most
general
profession
of
Christianity
layes
an
inviolable
bond
and
obligation
upon
us
,
to
all
that
is
imported
in
the
particular
expressions
of
a
Christians
nature
,
walk
,
and
society
;
whether
we
take
it
so
or
not
,
thus
it
is
:
to
be
a
Christian
infolds
all
that
can
be
said
;
and
if
it
do
not
import
these
,
it
is
not
true
to
its
own
signification
,
nor
conformed
to
Ch●ists
meaning
.
You
may
deprave
the
world
as
you
please
,
and
deform
that
holy
calling
so
,
as
it
may
suit
to
your
car●i●ge
,
but
according
to
this
wo●d
,
in
this
acceptation
of
it
,
you
shall
be
judged
:
and
if
your
Judge
shall
in
that
g●eat
day
lay
all
this
great
charge
upon
you
,
what
will
it
avail
you
now
to
absolve
your selves
in
your
imaginations
,
even
from
the
very
obligation
it self
.
Let
us
suppose
then
,
that
you
are
convicted
of
this
,
that
Christianity
in
the
most
gene●al
and
common
acceptation
,
is
inclusive
of
fellowship
and
communion
with
God
;
and
that
you
professe
and
pretend
to
both
;
then
let
us
apply
this
just
rule
of
the
Apostles
,
to
examine
the
truth
and
reality
of
such
a
profession
.
The
rule
is
str●ight
,
and
so
may
be
a
trial
both
of
that
which
is
straight
and
crooked
.
Rec●um
sui
&
obliqui
index
:
and
here
the
application
being
made
,
there
is
a
discovery
of
the
falshood
and
crookednesse
of
most
mens
hearts
;
this
Golden
Rule
of
Examination
,
is
a
Rule
of
Proportion
,
so
to
speak
,
or
it
is
founded
upon
the
harmony
that
should
be
between
profession
and
practice
,
words
and
deeds
,
and
upon
that
,
conformity
should
interceed
between
those
that
have
communion
one
with
another
.
Now
apply
these
to
the
generality
of
Christians
,
and
behold
,
there
is
no
harmony
and
consent
between
their
speaking
and
walking
;
their
calling
and
profession
,
as
Christians
,
imports
communion
with
God
,
who
is
the
pure
unmixt
light
,
and
yet
they
declare
otherwise
,
that
themselves
are
in
darknesse
of
ignorance
,
and
walk
in
the
darknesse
of
sin
,
an●
so
that
communion
must
be
pretended
,
wher●
there
is
no
conformity
and
likenesse
to
God
intended
:
The
result
then
of
●ll
is
this
,
herein
is
the
greatest
lie
,
and
most
dangerous
withal
,
committed
,
It
is
the
greatest
li●
,
because
it
takes
in
all
a
mans
conve●●ation
,
which
all
along
make●
up
one
great
unive●sal
lie
,
a
lie
composed
of
infinit
cont●arie●ies
,
of
innumerable
particul●r
lies
,
for
eve●y
step
,
every
word
,
and
action
,
i●
in
its
own
nature
cont●a●y
to
that
holy
profession
,
but
all
combined
together
,
makes
up
a
black
constellation
of
lies
;
one
powerful
lie
against
the
t●uth
.
And
besides
,
it
is
not
against
a
particular
truth
,
but
against
the
whole
complex
of
Christianity
.
An
e●●or
is
a
lie
against
such
a
particular
t●uth
as
it
opposeth
;
but
the
tract
and
cou●se
of
an
ignorant
,
ungodly
conversation
,
i●
one
continued
lie
,
ag●inst
the
whole
bulk
●nd
body
of
Christianity
.
It
is
a
lie
d●awn
the
length
of
many
weeks
,
moneths
,
and
year●
,
against
the
whole
frame
of
Christi●n
profession
:
for
the●e
is
nothing
in
the
calling
of
a
Christian
,
that
i●
not
ret●acted
,
contradicted
,
and
repro●ched
by
it
.
Oh
,
th●t
ye
could
unbowel
your
own
wayes
,
and
see
what
a
clos●er
of
lies
and
incongruities
is
in
them
,
what
reproache●
and
calumnies
these
practical
lies
c●st
upon
the
honour
of
your
Christian
Calling
,
how
they
tend
of
their
own
nature
,
to
the
disgracing
of
the
truth
,
and
the
blaspheming
of
Gods
Name
.
T●ese
things
ye
would
find
,
if
ye
would
rip
up
your
own
hearts
and
wayes
,
and
if
you
found
how
great
that
lie
is
,
you
could
not
but
fear
the
danger
of
it
;
for
it
being
no
lesse
then
a
denying
of
Jesus
Christ
,
and
a
real
abrenunciation
of
him
,
it
puts
you
without
the
refuge
of
sinners
,
and
is
most
likely
to
keep
you
without
the
blessed
City
,
for
there
shall
in
no
wayes
enter
therein
any
thing
that
defileth
,
or
maketh
a
lie
,
Rev.
21.27
.
What
shall
then
become
of
them
whose
life
all
alongs
is
but
one
continued
lie
.
SERMON
XIII·
1
Joh.
1.6
.
If
we
say
that
we
have
fellowship
with
him
,
and
walk
in
darknesse
,
we
lie
,
&c.
THat
which
is
the
sum
of
Religion
,
sincerity
,
and
a
correspondency
between
profession
and
practice
,
that
is
confirmed
by
reason
,
and
much
strengthned
by
nature
it self
,
so
that
Religion
,
Reason
,
and
Nature
,
conspire
in
one
,
to
hold
out
the
beauty
and
comlinesse
of
sincerity
,
and
to
put
a
note
and
character
of
infamy
and
deformity
upon
all
hypocrisie
and
deceit
,
especially
in
the
matters
of
Religion
.
There
is
nothing
so
contrary
to
Religion
,
as
a
false
appearance
,
a
shew
of
that
which
is
not
:
for
Religion
is
a
most
intire
and
equable
thing
,
like
at
〈◊〉
harmonious
in
all
the
pa●ts
of
it
,
the
same
wit●●in
and
without
,
in
exp●ession
and
action
,
all
cor●respondent
together
.
Now
to
〈◊〉
this
h●●m●●ny
,
and
to
make
it
up
of
unequal
,
dissimil●
pa●ts
,
and
to
make
our
pa●t
give
the
lie
to
〈◊〉
other
,
the
cou●se
of
a
m●ns
li●e
,
in
igno●anc●
negligence
,
and
sin
,
proclaiming
cont●ary
to
●h●
profession
of
Christianity
:
this
is
to
make
Reli●gion
a
monst●uous
thing
,
to
deny
the
nature
o●
it
,
and
in
our
imaginations
to
contrive
an
im●possible
union
of
inconsistent
things
.
It
is
a
crea●ture
made
up
of
cont●adiction●
,
which
can
hav●
no
subsistence
in
the
t●uth
,
but
only
in
the
fan●cies
of
deluded
souls
:
one
professing
Christianity
,
and
so
by
cons●quence
fellowship
with
the
original
light
,
the
Sun
of
Righteousnes●●
,
and
yet
da●knesse
of
igno●ance
possessing
the
mind
,
and
the
heart
ca●●ied
away
in
th●
wayes
of
the
lusts
of
ignorance
,
and
walking
in
that
darknesse
,
this
is
a
monster
in
Christianity
,
one
so
far
mi●sh●pen
,
that
the
very
outward
form
and
vi●age
of
it
doth
not
remain
.
But
I
told
you
,
reason
confirms
this
,
for
what
more
suitable
to
the
very
natural
frame
and
constitution
of
a
reasonable
beeing
,
then
that
the
outward
man
should
be
the
image
and
expression
of
the
inward
,
and
that
they
should
answer
one
another
,
a●
f●ce
answers
face
in
the
water
;
that
the
tongue
should
be
the
interpreter
of
the
mind
,
and
the
actions
of
a
mans
life
the
interpreter
of
his
tongue
.
Here
is
that
beauti●ul
proportion
and
that
pleasing
harmon●
,
when
all
these
,
though
different
in
their
own
natu●e
,
yet
conjoyn
toge●●er
,
and
make
up
one
sweet
conco●d
.
Now
t●uly
,
if
we
t●ke
upon
us
the
profess●on
of
Christianity
,
and
yet
our
ordinary
and
habitual
speeches
are
carnal
and
earthly
,
never
salted
with
grace
,
often
poisoned
with
blasphemie●
,
oaths
and
cu●sings
,
and
often
defiled
with
filthy
speeches
,
and
often
inte●mingled
with
●ep●oaches
of
othe●s
,
if
our
conversation
be
con●o●med
to
the
course
of
the
world
,
according
to
these
lusts
that
hur●y
away
multitudes
o●
mankind
to
perdition
,
and
look
to
the
heart
within
,
and
behold
,
never
any
labour
about
the
pu●i●ying
of
it
from
corruption
,
never
any
mortification
of
evil
affections
,
and
little
or
no
knowledge
of
the
t●uth
,
not
so
much
as
may
let
Christ
in
to
the
soul
:
this
,
I
say
,
is
as
unreasonable
and
ab●●●d
,
as
it
is
irreligious
:
it
wholly
perve●ts
that
beautiful
order
,
makes
an
irreconciliable
discord
between
all
the
parts
in
man
,
that
neither
mind
,
nor
mouth
,
nor
hands
answer
one
another
,
nor
all
of
them
,
or
any
of
them
answer
that
holy
calling
a
man
pretends
to
.
Such
a
one
pretends
ordinarily
the
goodnesse
of
his
heart
towards
God
,
but
now
the
tongue
cannot
interpret
the
heart
,
it
is
exanctorated
out
of
that
natural
office
,
for
the
ordinary
current
is
contrary
to
that
pretended
goodnesse
of
the
heart
;
For
a
good
man
,
out
of
the
good
treasure
of
his
heart
,
sendeth
forth
good
things
,
but
all
these
are
either
evil
,
or
never
seasoned
with
that
spiritual
goodnesse
.
Then
the
wayes
and
actions
of
a
mans
life
,
which
ought
to
interpret
and
expound
his
professions
,
these
are
rendered
altogether
incapable
of
that
,
they
give
no
confirmation
to
them
,
but
rather
●
mani●est
contradiction
;
for
what
ar●
your
multiplied
oaths
,
drunkennesses
,
fornication●
,
railings
,
contentions
,
lyings
,
Sabbath-profanation●
?
your
woful
neglect
of
prayer
in
secret
,
and
in
your
families
,
your
continuing
in
these
evil●
that
ever
you
walked
into
,
what
are
they
,
I
say
,
but
a
manifest
violation
of
both
Religion
and
Reason
,
and
a
clear
confirmation
that
ye
are
liars
,
and
the
truth
is
not
in
you
?
There
is
something
even
in
nature
to
decla●e
the
absurdity
and
unnaturalnesse
of
this
general
discordance
between
mens
profession
and
practice
.
Look
upon
all
the
creatures
,
and
do
they
not
all
with
one
voice
proclaim
sincerity
?
Hath
not
every
beast
,
and
every
bird
it
s
own
outward
shape
,
outward
gesture
,
and
voice
,
and
external
workings
,
which
declare
the
inward
nature
of
it
?
And
is
not
this
a
Staple-known
rule
in
nature
,
that
every
thing
is
known
by
the
effects
of
it
?
A
Lion
by
his
roaring
,
●
Lark
by
its
singing
,
a
Horse
by
his
neighing
▪
and
●n
Ox
by
his
lowing
,
&c.
All
these
speak
forth
nothing
but
sincerity
,
in
so
much
,
that
if
these
marks
●nd
signs
should
be
confounded
,
●nd
beasts
use
them
indifferently
,
all
humane
knowledge
should
suddenly
fall
to
nothing
,
this
would
put
such
a
confusion
,
both
in
th●
wo●ld
and
mankind
.
O
,
how
doth
this
condemn
th●s●
who
pretend
to
thi●
high
Calling
of
Christianity
?
and
yet
there
is
no
way
left
to
discern
them
by
,
nothing
appearing
in
them
,
and
ordinarily
proceeding
from
them
,
which
may
give
a
signification
of
the
inward
truth
of
their
fellowship
with
God
;
but
rather
that
which
gives
a
demonstration
of
the
vanity
of
the
pretention
.
Ther●●e●e
no
consent
in
nature
,
if
tha●
were
〈◊〉
▪
neither
is
there
any
harmonious
agreement
in
Religion
,
where
thi●
proportion
and
correspondence
is
not
kept
in
a
m●n●
life
.
The
very
Heathens
did
not
account
them
Philosophers
,
but
those
that
expressed
their
Doctrines
in
wo●k●
,
〈◊〉
well
as
words
;
and
truly
,
the
liveliest
image
of
truth
is
in
practice
:
They
commended
them
that
were
spa●ing
in
words
,
and
abundant
in
deeds
:
who
had
short
speeches
,
but
long
and
large
discou●ses
in
their
life
;
and
what
i●
this
,
but
that
which
our
Saviour
every
where
,
from
his
own
example
,
inculcat●
upon
us
.
These
word●
are
emph●tick
,
To
do
the
truth
,
to
walk
in
the
light
,
to
do
his
word
,
to
believe
with
the
heart
,
and
such
like
:
all
which
declare
,
that
in
so
far
we
have
the
truth
,
and
have
fello●ship
with
the
light
,
as
it
is
impressed
in
the
affection
,
and
expressed
again
in
the
convers●tion
;
for
the
infinit
truth
,
and
the
infinit
life
,
is
one
,
and
the
original
light
,
and
primitive
life
and
love
,
is
on●
too
,
and
whoever
truly
receive●
the
truth
and
light
,
as
it
is
,
cannot
but
receive
him
,
as
the
living
truth
,
and
life-giving
light
,
and
so
be
heated
and
wa●med
inwa●dly
by
his
beams
,
which
will
certainly
cau●e
some
stirring
and
wo●king
without
:
For
as
much
as
in
n●ture
,
heat
is
alwayes
wo●king
,
so
is
the
fi●e
of
love
kindled
in
the
heart
,
inces●ant
that
way
▪
f●ith
working
by
love
;
fo●
action
is
the
very
life
of
life
,
that
which
both
shews
it
,
and
preserves
it
.
Now
what
shal
we
say
,
to
ca●●y
these
things
home
to
your
hearts
?
Where
shall
convincing
words
be
had
which
may
break
the
hardness
of
your
hearts
?
It
is
strange
that
you
are
in
such
a
deep
dream
of
delusio●
,
that
nothing
can
awake
you
out
of
it
?
And
how
little
is
it
that
you
have
to
please
your selves
into
?
Some
external
p●iviledges
,
the
Temple
of
the
Lord
,
his
Covenant
,
and
the
seals
of
it
,
your
ordinary
bearing
the
Word
,
and
such
like
:
But
are
there
not
many
thing●
in
your
hearts
and
wayes
,
that
act
the
most
contradictory
lie
to
these
that
can
be
?
For
wherefore
do
we
thus
meet
together
?
Do
ye
know
an
end
,
or
propose
any
?
I
scarce
believe
it
of
the
most
part
.
We
come
out
of
custome
,
and
m●ny
as
by
constraint
,
and
with
little
or
no
previous
consideration
of
the
great
end
of
this
work
;
and
when
ye
go
forth
,
what
fruit
appears
?
Your
ordinary
,
carnal
,
and
civil
discourses
succeed
;
and
who
is
it
either
bows
his
knee
to
pray
for
the
divine
blessing
,
or
intertains
that
holy
word
either
in
his
own
meditation
,
or
speaks
of
it
to
the
edification
of
others
?
Are
you
not
,
the
most
part
of
you
,
that
ground
of
which
Christ
speaks
,
that
lyes
in
the
way-side
,
and
eve●y
thing
comes
and
takes
the
seed
up
?
Do
ye
either
listen
and
apply
your
hearts
to
a
presentnesse
in
hearing
?
Or
is
there
any
more
account
of
it
,
then
a
sound
in
the
ear
,
or
any
footstep
or
imp●ession
left
in
the
heart
,
more
then
of
the
flight
of
a
bird
in
the
air
?
And
alas
!
how
many
souls
are
choaked
and
stifled
?
the
truth
suffocated
in
the
very
sp●inging
,
by
the
thorns
of
the
cares
of
this
world
,
and
the
throng
and
importunity
of
businesses
,
and
earthly
desires
.
How
many
good
motions
come
to
no
m●turity
by
this
means
?
How
few
of
you
use
to
pray
in
secret
,
and
to
dedicat
a
time
for
reti●ement
from
the
world
,
and
injoyment
of
God
?
Nay
,
you
think
you
are
not
called
to
it
,
and
if
any
be
induced
to
it
,
and
to
publick
wo●ship
in
their
families
,
yet
all
the
day
over
is
but
a
flat
contr●diction
to
that
:
What
earthly-mindednesse
?
What
unholiness
of
affection
?
What
impu●ity
of
conversation
?
What
one
lust
is
subdued
?
What
one
sin
mortified
?
Who
increaseth
more
in
knowledge
of
the
truth
,
or
in
love
of
God
?
Is
it
not
midnight
with
most
part
of
you
?
O
,
the
darknesse
of
the
ignorance
of
your
mind●
,
by
which
you
know
not
that
Religion
you
professe
,
more
then
Tu●ks
who
do
pe●secute
it
.
And
what
are
the
wayes
ye
walk
into
?
Are
they
not
such
wayes
,
as
will
not
come
to
the
light
,
and
hate
the
light
,
because
it
reproves
them
?
Joh.
3.19
▪
20.
and
11.9
,
10.
Are
they
not
such
,
in
whic●
men
stumble
,
though
they
seem
to
walk
easily
and
plainly
into
them
?
Yet
,
O
that
everlasting
stumble
that
is
at
the
end
of
them
!
when
you
shall
fall
out
of
one
darknesse
of
sin
and
delus●on
,
into
an
utter
,
extream
,
eternal
da●knesse
of
destruction
and
damnation
.
O
,
that
●ea●●ul
dungeon
,
and
pit
of
darkness
,
you
post
into
●
There●ore
,
i●
you
love
your
own
souls
,
be
warned
,
〈◊〉
beseech
you
be
warned
to
flee
from
that
●●ter
darknesse
,
be
awaked
out
of
your
deceiving
dreams
,
and
deluding
,
sel●-flattering
imag●●●●●on●
,
and
Christ
shall
give
you
light
.
The
di●●●very
of
that
grosse
da●knesse
you
walked
into
,
in
which
you
did
not
see
whither
you
w●nt
▪
I
say
,
the
clear
discerning
of
what
it
is
,
and
whither
i●
leads
,
is
the
fi●●t
opening
of
that
Light
,
the
●ir●t
visit
of
that
Morning
Star
,
that
brings
salvation
.
If
ye
will
not
be
convinced
o●
that
●nfinit
d●nge●
you
are
into
,
yet
ye
ar●
not
the
●urther
●rom
●t
.
He
that
walketh
in
darknesse
lie●h
,
&c.
Hi●
strong
confidence
and
perswasion
hath
●
lie
,
●
contradiction
in
the
bosome
o●
it
,
and
that
will
n●ver
bottom
any
true
happinesse
.
It
is
a
lie
acted
by
the
hand
,
the
●oot
,
and
●ll
the
member●
▪
a
lie
●g●inst
●he
holy
tru●h
and
Word
o●
God
,
and
the
very
reproach
o●
the
Name
of
Christ
▪
〈◊〉
lie
against
your selves
,
and
your
own
pro●ess●on●
,
a
soul-murthering
lie
,
as
well
as
a
Christ●denyin●●
lie
:
and
this
lie
(
as
a
holy
man
saith
)
hath
filled
Houses
,
Cities
,
Families
,
Countreys
,
it
hath
ev●●
overspred
the
whole
Nation
,
and
filled
all
with
darknesse
,
horrour
,
con●usion
,
trouble
and
anguish
,
once
being
a
holy
Nation
by
profession
of
a
Covenant
with
God
,
and
our
open
,
m●ni●est
▪
universal
retraction
of
that
,
by
an
unholy
,
ungodly
,
and
wicked
conversation
.
This
h●th
b●ought
the
sword
against
a
hypocritical
Nation
,
and
this
will
bring
that
far
greater
,
incomparably
more
intollerable
day
of
wrath
upon
the
children
of
disobedience
.
Therefore
let
me
exhort
all
of
you
,
in
the
Name
of
the
Lord
,
as
ye
desire
to
be
admitted
to
that
eternally
blessed
society
,
within
the
holy
City
,
and
not
to
be
excluded
among
these
,
who
commit
abomination
,
and
make
a
lie
,
that
ye
would
henceforth
impose
this
necessity
upon
your selves
,
or
know
that
it
is
laid
upon
you
by
God
,
to
labour
to
know
the
will
and
truth
of
God
,
that
you
may
see
that
light
that
shi●es
in
the
Gospel
,
and
not
only
to
receive
it
in
your
minds
,
but
in
your
hearts
by
love
,
that
so
you
may
indeavour
in
all
sincerity
,
the
doing
of
that
truth
,
the
conscionable
practising
of
what
you
know
.
And
this
,
as
it
is
a
great
point
of
conformity
to
the
light
,
so
it
will
make
you
capable
of
more
light
from
God
;
●or
he
delights
to
shew
his
liberality
where
he
hath
any
acceptance
.
Be
not
satisfied
,
O!
be
not
sat●sfied
with
knowing
these
truths
,
and
discoursing
upon
them
,
but
make
them
●urther
your
own
,
by
impressing
them
deeply
in
your
hearts
,
and
expressing
them
plainly
in
your
wayes
.
This
is
pure
Religion
and
undefiled
,
J●m.
1.27
.
And
is
not
this
to
know
me
,
saith
●he
Lord
,
Jer.
22.16
.
Practice
is
real
knowled●e
,
because
it
is
living
knowledge
,
it
i●
the
ve●y
life
and
soul
o●
Ch●istianity
,
when
there
needs
no
more
but
the
intimation
of
hi●
will
to
c●r●y
the
whole
man
:
T●is
is
that
we
would
all
aspire
unto
,
and
not
satisfie
our selves
in
our
poor
attainments
below
this
.
SERMON
XIV·
1
Joh.
1.7
.
But
if
we
walk
in
the
light
as
he
is
in
the
light
,
we
have
fellowship
one
with
another
,
and
the
blood
of
Iesus
Christ
his
Son
cleanseth
us
from
all
sin
.
ARt
is
the
imitation
of
Nature
,
and
true
Religion
is
a
divine
Art
,
that
consists
in
the
imitation
of
God
himself
,
the
Author
of
Nature
.
Therefore
it
is
a
more
high
and
transcendent
thing
,
of
a
sublimer
nature
,
then
all
the
Arts
and
Sciences
among
men
;
those
reach
but
to
some
resemblance
of
the
wisdom
of
God
,
expressed
in
his
works
,
but
this
aspires
to
an
imitation
of
himself
in
holinesse
,
which
is
the
glory
of
his
N●me
,
and
so
to
a
fellowship
with
himself
.
Therefore
there
is
nothing
hath
so
high
a
pattern
,
or
sublime
an
end
,
God
himself
,
who
is
infinitly
above
all
,
i●
the
pattern
,
&
socie●y
with
God
,
i●
〈◊〉
end
o●
i●
:
and
so
it
cannot
choice
,
but
where
Religion
makes
an
●olid
impression
on
a
soul
,
it
〈◊〉
ex●eedingly
raise
and
advance
it
to
the
most
he●oi●k
and
noble
resolutions
that
it
is
capable
o●
,
in
re●pect
o●
which
elevation
of
the
●oul
afte●
God
,
the
highest
project●
,
the
greatest
aspirings
,
and
the
most
elevating
de●igns
of
men
,
a●e
nothing
but
low
,
base
,
and
wretched
,
having
nothing
of
true
greatnesse
of
mind
in
them
,
but
running
in
an
earthly
and
●●●did
channel
,
infinitly
below
the
poo●e●t
soul
,
that
is
lifted
up
to
God
.
Since
we
have
then
so
high
a
pattern
as
God
,
becau●e
he
is
infini●●y
●emoved
from
us
in
his
own
natu●e
,
we
have
him
exp●essed
to
us
under
the
name
and
notion
of
light
,
which
makes
all
things
manifest
.
Not
only
as
dwelling
in
inacc●ssi●le
l●ght
,
that
is
,
in
his
own
incomprehens●●e
,
ine●●able
essence
▪
even
before
this
light
wa●
created
,
for
he
is
in
the
light
,
and
was
in
the
light
,
when
there
was
no
Sun
to
give
light
,
because
he
was
in
hi●self
invironed
(
so
to
speak
)
●i●h
the
infinit
light
and
splendor
of
his
own
understanding
,
and
beauty
of
his
own
holinesse
,
and
so
dwelling
in
an
all-fulnesse
,
and
self-sufficiency
of
blessednesse
.
Not
only
is
he
thus
in
the
light
,
bu●
he
is
a
light
to
poor
sinners
,
the
most
communicative
being
,
that
ceaseth
not
continually
to
send
●orth
streamings
of
that
light
and
life
into
dark
and
dead
souls
:
and
therefore
he
is
not
only
light
in
himself
,
but
a
Sun
of
Righteousness
,
m●st
beneficial
in
hi●
influences
,
most
impartial
and
f●ee
in
his
illumination
,
and
so
he
is
often
called
,
my
light
,
and
my
salvation
,
our
light
,
a
light
to
me
,
Psal.
27.1
.
Micah
7.8
.
Isai.
42.6
▪
7.
Now
,
it
is
this
emission
of
light
from
him
,
that
fi●st
drives
away
that
gross
darknesse
that
is
over
●oul●
,
for
till
then
,
in
the
darkness
all
was
hid
and
covered
,
nothing
seen
,
neither
our selves
▪
nor
God
,
neither
the
temper
of
our
hearts
,
nor
the
course
of
our
w●●es
,
nor
the
end
they
lead
to
.
But
it
is
the
breaking
in
of
a
beam
of
that
Sun
of
Righteousness
,
that
maketh
any
such
d●scovery
;
as
mo●es
a●e
not
seen
till
the
Sun
shine
,
though
the
house
be
full
of
them
;
in
da●knesse
there
is
nothing
but
confusion
and
disorder
▪
and
light
only
makes
that
disorder
visible
to
the
soul
,
to
the
affecting
of
the
hea●t
.
Now
when
once
the
soul
hath
received
that
light
,
there
is
a
desire
kindled
in
the
heart
after
more
of
it
,
as
when
the
eye
hath
once
perceived
the
sweetnes●
and
pleasantnesse
of
the
light
,
it
opens
it self
,
and
exposeth
it self
to
a
●uller
reception
of
more
:
and
so
the
soul
that
is
onc●
thus
happily
prevented
by
the
fi●st
salutation
,
and
visit
of
that
day-sp●ing
from
on
high
,
while
he
was
sitting
in
darknesse
,
and
in
the
sh●dow
of
death
,
Luk.
1.78
,
79.
afterward
,
follows
after
that
light
,
and
desires
nothing
more
,
then
to
be
imbosomed
with
it
:
That
tender
preventing
mercy
,
so
draw●
the
heart
after
it
,
that
it
can
never
be
at
perfect
rest
,
t●ll
the
night
be
wholly
spent
,
and
all
the
shadows
of
it
removed
,
and
the
Sun
clearly
up
above
the
Horizon
,
and
that
is
the
day
of
that
clear
vision
of
Gods
face
.
But
in
the
mean
time
,
this
is
the
great
ambition
and
indeavour
of
such
an
one
,
to
walk
in
that
light
,
and
this
is
the
very
intertainment
of
that
fellowship
with
God
;
he
is
already
in
the
light
,
that
is
to
say
,
he
is
translated
from
a
state
of
darknesse
to
light
,
and
indowed
with
the
living
and
saving
knowledge
of
God
in
Iesus
Christ
,
this
is
his
state
;
he
is
in
the
l●ght
,
one
inlightned
from
above
,
having
his
eye●
opened
to
discover
the
mystery
of
the
iniquity
of
his
own
heart
,
and
to
see
far
off
,
to
that
bottomlesse
pit
of
misery
,
which
his
way
would
lead
him
to
;
one
who
hath
by
this
divine
illustration
discovered
eternal
things
,
and
seen
things
not
seen
,
and
withall
gotten
some
knowledge
of
salvation
,
by
the
remission
of
sins
.
Now
such
an
one
,
being
thus
in
the
light
▪
his
duty
is
,
and
his
infinit
dignity
besides
,
to
wa●k
in
that
light
,
that
i●
,
to
lead
all
his
life
under
that
eternal
light
of
God
,
which
shines
in
the
Word
,
and
to
bring
it
all
forth
in
his
view
;
to
make
our
whole
course
a
progressive
motion
towards
Heaven
;
wherein
that
glorious
light
shines
most
gloriously
.
It
is
almost
all
one
with
that
of
Pauls
,
to
have
our
conversation
in
Heaven
;
for
,
to
walk
in
the
light
,
it
is
a
kind
of
elevation
of
our
actions
,
a
raising
them
up
to
Heaven
,
to
that
pure
light
,
for
after
that
,
and
toward
that
,
is
the
souls
design
.
Now
to
exp●esse
to
you
in
what
it
co●●ists
,
I
desi●e
not
to
b●●nch
it
forth
in
many
particula●s
,
〈◊〉
●athe●
dist●act
the
mind
,
then
aff●ct
the
hea●t
;
only
you
may
know
,
it
c●nsi●●●
especiall●
into
the
〈◊〉
re●i●ements
●f
the
●oul
to
G●d
,
an●
the
ou●ward
●●i●ing
of
that
light
,
in
our
conve●●ation
to
oth●●●
.
These
are
the
chief
pa●ts
o●
it
,
b●●●owin●
,
from
hi●
light
,
and
then
〈◊〉
and
im●●●ting
〈◊〉
to
other●
,
by
a
holy
conve●sati●n
.
T●u●●
,
we
must
needs
conceive
that
t●e
most
lively
and
●●mixt
par●●king
of
the
ligbt
of
G●d
,
〈◊〉
the
sweetest
●o●iety
with
〈◊〉
,
is
in
the
sec●et
withd●●wings
of
the
soul
f●om
the
world
,
and
reposes
up●n
G●d
,
tho●e
little
intervals
,
and
,
as
it
we●e
,
〈◊〉
hour●
of
fellowship
with
God
,
●hat
are
taken
f●om
the
multitude
and
〈◊〉
of
our
busin●sse
▪
these
a●e
the
●itte●●
oppo●tunities
of
the
transforming
the
soul
into
hi●
similitude
,
and
of
purifying
it
as
he
is
pure
,
of
fi●ling
it
with
divine
light
and
love
;
f●r
then
the
heart
lyes
,
as
it
we●e
perpendicularly
under
his
beams
,
and
is
opened
be●o●e
him
,
to
give
admission
and
ent●y
to
this
saving
,
t●an●fo●ming
light
;
and
it
i●
the
shining
of
Gods
countenance
then
upon
the
so●l
,
that
d●aws
it
most
toward●
conformity
with
him
,
and
leaves
an
impression
of
light
●nd
love
upon
the
soul
Oh
,
that
you
were
mo●e
acquainted
with
this
,
this
apric●tion
,
so
to
speak
,
that
i●
,
s●nning
your
selve●
,
and
warming
in
t●e
Sun
,
the
exposing
and
opening
of
your
hea●t●
f●eq●ently
in
s●●●et
,
before
this
Sun
of
Righ●eou●●●sse
.
N●w
,
this
,
if
you
were
acquaint
with
it
,
would
make
your
light
so
to
shine
before
men
,
as
your
He●venly
Father
may
be
glor●fied
,
M●●
5.16
.
a●d
that
is
the
walking
in
th●●
light
of
God
.
This
makes
a
Christian
to
come
fo●th
,
as
Moses
from
the
Mount
,
with
his
●ace
shining
;
he
co●es
out
f●●m
the
retired
acc●sses
to
G●d
,
wi●h
a
lust●e
upon
hi●
carriage
,
that
may
bea●tifie
the
Gospel
▪
and
(
as
one
saith
w●ll
)
with
the
Tab●e●
of
the
Law
in
both
his
hand●
,
w●itten
in
hi●
p●actice
,
the
light
of
the
Law
shining
in
his
li●e
;
and
truly
this
is
the
Ch●istians
〈◊〉
in
his
low●r
●phere
,
w●e●ein
he
ca●●ies
ab●ut
that
light
that
is
de●ived
f●om
the
hig●er
light
,
in
all
his
con●erse
with
men
,
it
shine●
from
him
to
the
glorifying
of
him
that
i●
the
F●ther
●f
lights
,
walking
●igh●e●usly
and
sobe●ly
,
without
offen●e
,
doing
goo●
to
all
,
●spe●ially
the
child●en
of
light
,
extending
●●●ces
of
love
and
benevo●lence
to
eve●y
one
,
forbea●ing
and
forgiving
offence●
,
not
partaking
with
other
mens
sin●
,
and
fin●ly
,
declaring
in
wo●d
and
deed
,
that
we
have
communion
with
the
fountain
of
pure
light
,
and
one
day
expect
to
be
translated
out
of
this
lower
Or●
,
whe●e
we
are
so
far
distant
from
him
,
and
fixed
in
the
highest
of
all
;
where
we
may
h●ve
the
immediat
,
full
,
uninterrupted
,
and
clearest
aspect
of
his
countenance
,
which
shall
then
make
the
desc●iption
that
is
here
given
of
God
,
communicable
to
us
,
that
,
as
he
is
light
,
and
in
him
is
no
darkness
,
so
we
being
fully
and
perfectly
shined
upon
by
him
,
may
be
light
likewise
,
without
any
mixtu●e
o●
d●●knesse
,
as
here
it
is
not
.
Now
,
my
beloved
in
the
Lord
,
this
is
that
we
are
called
unto
,
to
walk
thus
in
the
light
,
in
the
light
of
obedience
and
sanctification
,
and
th●t
is
the
great
thing
ye
would
lea●n
to
aspi●e
unto
,
rather
then
to
enjoy
the
light
of
consolation
:
Indeed
I
conceive
,
that
which
maketh
many
of
u●
walk
in
darknesse
,
as
i●
spoken
in
Isa.
50.10
.
that
is
,
without
com●ort
,
peace
,
and
joy
,
and
without
clear
disce●ning
our
interest
in
God
,
i●
,
because
we
walk
in
another
da●knesse
,
that
is
,
of
sin
and
distance
from
God
;
the
one
da●knesse
is
introductive
of
the
other
,
nay
,
they
cannot
be
long
without
other
,
the
da●k
cloud
of
bold
sinning
,
and
ca●elesse
unci●cumspect
walking
,
that
cannot
but
eclip●e
the
light
of
consolation
,
and
fill
the
soul
with
some
ho●rour
,
anguish
,
and
confusi●n
.
Therefore
,
if
ye
would
walk
in
the
light
of
joy
and
comfort
,
O
,
take
heed
nothing
be
interposed
between
God
and
your
souls
:
you
must
likewise
walk
in
the
light
of
his
Law
,
which
is
,
as
a
lamp
to
the
feet
,
and
this
light
,
as
the
ray
,
begets
that
light
of
comfort
,
as
the
splendor
,
which
is
the
second
light
of
the
Sun
:
I
know
i●
is
a
disconsolat
and
sad
condition
to
walk
without
the
light
of
the
knowledge
of
our
interest
in
God
;
but
I
would
earnestly
recommend
unto
you
two
things
to
support
you
,
and
help
you
in
that
;
one
is
,
that
you
do
not
give
over
the
chief
point
of
this
society
with
God
,
that
is
,
walking
in
the
light
of
his
Law
and
Commandments
,
but
that
you
do
th●
more
se●iously
add●esse
to
the
one
,
that
you
want
the
other
.
C●●tainly
,
it
ought
to
be
no
hinderance
of
your
obedience
,
and
patient
continuing
in
obedience
,
that
you
know
not
your
own
interest
,
and
that
his
countenance
shines
not
so
upon
you
;
you
know
that
sweet
●esolution
,
I
will
wait
upon
the
Lord
who
hides
his
face
,
&c.
Isai.
8.17
.
Mic.
7.7
.
and
his
own
command
,
Isai.
50.10
.
Hos.
12.6
.
Ye
that
walk
in
such
a
darknesse
,
neve●thelesse
,
stay
upon
God
.
Truly
there
could
be
no
g●eater
evidence
of
thy
interest
,
then
thi●
,
to
give
patient
attendance
upon
him
in
the
wayes
of
obedience
,
till
he
shine
forth
;
this
would
in
due
time
bring
forth
thy
righteousnesse
as
the
light
,
if
we
would
not
substract
and
withdraw
our selves
from
under
the
light
,
because
it
is
presently
over-clouded
.
Then
,
moreover
you
would
know
,
that
all
this
while
that
your
interest
in
Christ
lyes
dark
,
and
under
cloud
,
you
should
then
be
most
in
the
applic●tion
of
that
blood
to
your
souls
,
most
in
trusting
and
staying
upon
the
Name
of
God
,
and
his
absolute
promises
.
Suppose
thou
do
not
as
yet
know
that
he
is
thine
,
yet
dost
thou
not
know
that
he
is
made
thine
by
believing
in
him
?
and
therefore
while
it
is
inevident
that
it
is
already
,
thou
ought
so
much
the
more
to
labour
,
that
what
is
not
,
may
be
.
Now
,
if
thou
canst
not
apply
him
to
thy
soul
,
as
thine
own
possessio●
,
yet
thou
mayest
,
and
so
much
the
more
oug●test
to
apply
thy
soul
to
him
,
an●
re●ign
and
offer
thy self
to
him
,
as
willing
to
be
his
posse●sion
,
to
be
his
,
and
no
more
thine
own
:
in
a
word
,
when
thine
own
expe●imental
feeling
of
the
wo●k
of
Gods
Spirit
fails
within
thee
,
th●n
so
much
the
more
in●ist
,
and
dwell
upon
the
meditation
and
belies
o●
the
gene●al
p●omi●es
,
which
a●e
the
p●oper
object
of
faith
,
and
not
〈…〉
:
as
our
own
inte●est
is
●he
proper
obj●ct
o●
〈◊〉
,
and
not
of
saith
Therefo●e
the
de●ect
in
the
one
,
need●
not
re●ound
upon
the
other
.
To
●um
up
all
in
one
word
,
i●
thou
thinkest
that
thou
hast
not
y●t
believed
in
Christ
,
and
〈◊〉
no
inte●est
in
him
,
I
will
not
dispute
with
thee
,
to
pe●swade
t●ro
●hat
thou
art
mistaken
,
for
all
thi●
debate
would
h●
in
the
〈◊〉
,
bec●use
thou
a●t
in
d●rkness
;
but
one
th●●g
I
would
s●y
unto
thee
,
labour
to
do
that
whic●
th●u
would
do
,
which
thou
must
do
,
if
●uc●
a
c●●e
were
granted
;
suppose
it
were
so
,
that
thou
had
no
in●e●est
in
him
,
what
would
thou
do
then
?
I
am
sure
th●●
would
say
,
I
would
labo●●
by
any
〈◊〉
to
have
him
mine
;
why
then
,
thou
knows
that
cannot
be
before
believing
,
and
●eceiving
him
〈◊〉
hi●
promises
,
and
not
at
all
,
but
by
believing
.
Therefore
,
since
that
this
is
it
you
must
at
length
tu●n
unto
,
suppose
the
case
were
decided
,
why
do
ye
not
presently
●at●er
without
more
wea●ying
your selves
,
in
the
greatnesse
of
your
way
,
tu●n
in
hither
,
as
to
a
place
of
refuge
,
without
further
disputing
in
the
businesse
,
●nd
so
by
believing
in
Christ
,
and
waiting
upon
him
in
his
ways
,
you
shall
put
that
o●t
of
q●e●●ion
,
w●ich
debating
would
make
an
end●e●●
qu●s●ion
.
The
Lord
make
you
wi●e
to
know
the
t●ing●
that
belongs
to
your
peace
.
SERMON
XV·
1
Joh.
1.7
.
—
And
the
blood
of
Iesus
Christ
his
Son
cleanseth
us
from
all
sin
.
CAn
two
walk
together
except
they
be
agreed
?
A●
darknesse
cannot
have
fellowship
with
lig●●
,
till
it
be
changed
into
some
con●o●mity
to
t●e
light
,
even
●o
t●ere
can
neither
be
any
fellowship
in
walking
,
nor
con●ormity
in
nature
,
between
God
and
u●
,
who
are
enemies
to
him
by
n●●ure
,
unlesse
there
be
some
agreement
and
reconcilia●ion
os
the
difference
.
Now
here
is
that
which
maketh
the
atonement
,
The
blood
of
Iesus
his
Son
●leanseth
us
from
all
sin
.
This
is
it
that
takes
away
the
difference
between
God
〈◊〉
men
,
and
makes
reconciliation
for
us
;
This
blood
hath
qu●nched
●he
fl●me
of
indignation
and
w●ath
kindled
in
Heaven
against
us
.
And
this
alone
can
quench
and
extinguish
the
flames
and
●u●ies
of
a
tormented
soul
,
that
is
burnt
up
with
the
app●ehension
of
his
anger
:
All
other
things
thou
can
●pply
,
or
cast
upon
them
,
will
be
as
oyl
to
increase
them
,
whether
it
be
to
cool
thy self
in
the
shadows
of
the
worlds
delights
,
such
a
poor
●hi●t
as
the
rich
glutton
would
have
taken
in
hell
;
those
drops
of
cold
water
that
thou
can
dis●ill
out
of
the
c●eature
,
will
never
give
any
solid
ease
to
thy
conscience
;
thou
may
abate
the
●ury
of
it
,
or
put
it
off
for
a
season
,
thou
who
is
afraid
of
hell
and
wrath
,
may
procure
so●e
short
vacancy
from
those
terrours
,
by
turning
to
the
world
:
but
certainly
they
will
recurr
●gain
,
and
break
out
in
a
g●eater
fire
,
like
a
fever
that
is
not
diminished
,
but
increased
by
much
drinking
cold
water
:
or
if
thou
go
about
to
refresh
thy self
,
and
sati●fie
thy
challenges
by
thy
own
attainments
in
Religion
,
and
by
reflection
upon
thy
own
heart
and
wayes
,
finding
something
in
thy
esteem
,
that
may
counterballance
thy
evils
,
and
so
give
thee
some
confidence
of
Gods
avour
,
these
,
I
say
,
are
but
deceitful
things
,
and
will
never
either
quench
the
displeasure
of
God
for
thy
si●s
,
but
rather
add
●ewel
to
it
,
because
thou
justifies
thy self
,
which
is
an
abomination
before
him
;
nor
yet
will
it
totally
extinguish
and
put
to
silence
the
clamours
of
thy
conscience
,
but
that
some
day
thou
shall
be
spoiled
of
all
that
sels-confidence
,
and
sel●-defence
,
and
find
thy
sel●
so
much
the
more
displeasing
to
God
,
that
thou
did
please
thy self
,
and
undertook
to
pacifie
him
.
Therefore
,
my
beloved
,
let
me
above
all
things
recommend
this
unto
you
,
as
the
prime
●oundation
of
all
Religion
,
upon
which
all
our
peace
with
God
,
and
pardon
of
sin
,
and
fellowship
with
God
must
be
built
,
that
the
blood
of
Jesus
Christ
be
applyed
unto
your
consciences
by
believing
,
and
that
first
of
all
,
upon
the
discovery
of
your
enmity
with
God
,
and
infinit
distance
from
him
,
you
apply
your
hearts
unto
this
blood
,
which
is
the
atonement
,
to
the
reconciling
sacrifice
,
which
alone
hath
ve●tue
and
power
with
God
.
Do
not
imagine
that
any
peace
can
be
without
this
;
would
ye
walk
with
God
,
which
is
a
●●dg●
of
ag●eement
●
would
ye
have
●ellowship
with
God
,
which
i●●●●uit
of
●econciliation
?
would
ye
have
pardon
o●
sins
,
and
the
pa●ticular
knowledge
of
it
,
whi●h
is
the
greatest
ef●ect
of
●avour
?
and
all
this
,
without
and
before
application
of
Christ
who
is
our
peace
,
in
whom
the
Father
only
is
well
pleased
;
will
you
seek
these
,
and
yet
di●pu●e
this
point
of
believing
,
as
if
it
we●e
possible
to
attain
these
without
the
sp●inkling
of
that
blood
on
the
hea●t
,
which
indeed
clean●eth
it
f●om
an
evil
accusing
conscience
▪
If
you
desire
to
walk
in
the
light
,
as
he
is
in
the
light
,
why
wea●y
ye
your selves
in
by-waye●
?
Why
take
ye
such
a
comp●sse
o●
endlesse
and
●ruitlesse
agitation
,
and
pe●plexity
of
mind
?
and
will
not
rather
come
straight
way
at
it
,
by
the
door
of
Iesu●
Christ
,
●o●
he
is
the
new
and
living
way
,
into
which
you
must
enter
,
if
ye
would
walk
in
the
light
;
and
the
wounds
of
his
side
,
out
of
which
this
blood
gushed
,
these
open
you
a
way
of
accesse
to
him
,
because
he
was
pierced
for
us
.
That
st●eam
of
blood
,
i●
ye
come
to
it
,
and
follow
it
all
along
,
it
will
certainly
carry
you
to
the
Sea
of
light
and
love
,
where
you
may
have
fellowship
with
God
.
And
O
,
How
much
comfort
is
in
it
,
that
there
is
such
a
stream
running
all
the
way
of
our
walking
with
God
?
all
the
way
of
our
fellowship
,
that
fountain
of
Christs
blood
runs
not
d●y
,
but
●●ns
along
with
the
believer
,
for
the
cleansing
of
his
after
pollution●
▪
of
●is
defilements
,
even
in
the
very
light
it self
.
This
then
,
as
it
is
the
fi●st
foundation
of
peace
and
communion
with
God
,
so
it
is
the
pe●petual
assurance
and
confirmation
of
it
,
that
which
first
gives
boldnesse
,
and
that
alone
which
still
c●nt●nue●
boldnesse
in
it
.
It
is
the
fi●st
ground
,
and
the
constant
warrand
and
secu●ity
of
it
,
without
which
it
would
be
as
soon
dissolved
as
made
.
If
that
blood
did
not
run
along
all
this
way
,
to
w●sh
all
his
steps
,
if
the
way
of
light
and
fellowship
with
God
,
were
not
watered
,
and
re●●eshed
with
the
continual
current
of
this
blood
,
certainly
none
could
walk
in
it
without
being
consumed
.
The●efore
it
is
,
that
the
mercy
of
God
and
ric●es
of
grace
in
Christ
,
hath
provided
this
blo●d
for
u●
,
both
to
cleanse
the
sin●
of
i●norance
,
before
●elieving
,
and
the
sin●
o●
light
,
after
believing
,
t●at
a
poor
sinner
may
constantly
go
on
his
w●●
,
and
not
be
broken
off
●rom
God
,
by
his
infirmitie●
and
e●capes
in
the
way
.
You
●ee
then
the
Gospel
●uns
in
these
two
golden
stream●
,
pardon
of
sin
,
and
purity
of
walking
;
they
run
undividedly
,
all
along
in
one
channel
,
yet
without
confusion
one
with
another
,
as
it
is
reported
of
some
great
Rivers
,
that
run
together
between
the
same
Banks
,
and
yet
retains
distinct
colour●
and
natures
all
the
way
,
till
they
part
.
But
these
streams
that
glad
the
City
of
God
,
never
part
one
from
another
;
the
cleansing
blood
,
an●
the
pu●ifying
light
,
〈◊〉
a●e
〈◊〉
intire
a●d
pe●fect
●um
of
the
Gospel
;
pu●ification
●rom
sin
,
the
guilt
of
〈◊〉
,
and
the
pu●ity
of
●alking
in
the
light
,
flowing
from
that
,
makes
up
the
●ull
c●m●l●xion
o●
Chr●●●ianity
;
w●ich
are
●o
nearly
conjoyned
to●ethe●
,
that
i●
they
be
divided
,
they
cease
to
be
,
and
cannot
any
of
them
subsist
,
save
in
mens
deluded
imagination
.
The
end
o●●●shing
in
the
blood
of
Christ
i●
,
that
we
may
co●e
to
this
light
,
and
have
fellowship
with
it
;
for
the
dar●nesse
of
hell
,
the
utter
da●kness
of
the
curse
of
God
,
which
overspreads
the
unbelieving
soul
,
and
eclipses
all
the
light
o●
Gods
countenance
from
him
,
that
da●k
and
thick
cloud
of
guiltinesse
,
that
heap
of
unrenewed
conversation
,
this
,
I
say
,
must
be
removed
by
the
cleansing
of
the
blood
of
Christ
,
and
then
the
soul
is
admitted
to
injoy
that
light
,
and
walk
into
it
.
And
it
is
removed
chiefly
for
this
end
,
that
there
may
be
no
impediment
in
the
way
of
this
fellowship
;
this
blood
cleanseth
,
that
you
being
cleansed
,
may
hence●orth
walk
in
purity
;
and
there
is
no
pu●ity
like
that
of
the
light
of
Gods
countenance
,
and
commands
:
and
so
you
are
washed
in
the
blood
of
Christ
,
that
you
may
walk
in
the
light
of
God
,
and
take
heed
that
you
defile
not
your
garments
again
.
But
if
so
be
,
(
and
certainly
it
will
be
,
considering
our
weaknesse●
)
that
you
defile
your selves
again
,
like
soolish
children
,
who
after
they
have
washed
,
run
to
the
puddle
again
,
forget●ing
that
th●y
were
cleansed
;
if
either
you●
daily
infi●mities
tro●ble
,
or
some
grosser
pollution
defile
and
waste
you●
cons●ience
,
know
th●t
this
blood
●uns
all
along
in
the
same
channel
of
your
obligation
to
holy
walking
,
and
it
is
as
sufficient
now
as
ever
,
to
cleanse
you
from
all
sin
,
from
sins
of
daily
incursion
,
and
sins
of
a
grosser
nature
,
there
is
no
exception
in
that
blood
,
let
there
be
none
in
your
application
to
i●
,
and
apprehension
of
it
.
Now
,
this
is
not
to
give
boldnesse
to
any
man
to
sin
,
or
continue
in
sin
,
because
of
the
lengthned
use
,
and
continued
vertue
and
efficacy
of
the
blood
of
Christ
;
for
if
any
man
draw
such
a
result
f●om
it
,
and
improve
it
to
the
advantage
of
his
flesh
,
he
declare●
himself
to
have
no
portion
in
it
,
never
to
have
been
w●shed
by
it
;
for
what
soul
can
in
sobriety
look
upon
that
blood
shed
by
the
Son
of
God
,
to
take
away
the
sins
of
the
worl●
,
and
find
an
emboldning
to
sin
from
that
view
?
Who
can
wash
and
clea●●e
here
,
and
presently
think
of
defilement
,
but
with
indignation
?
I
spe●k
these
things
the
rather
,
because
there
is
a
twofold
misapprehension
of
the
Gospel
among
Christians
,
and
on
both
hands
much
darknesse
●nd
stumbling
is
occasioned
.
We
have
poor
narrow
spirits
,
and
do
not
take
intire
truth
in
its
full
comprehension
,
and
so
we
are
as
unfit
and
unequal
discerners
of
the
Gospel
,
and
receivers
of
it
,
as
he
that
would
judge
of
a
sentence
by
one
word
,
of
a
book
by
one
page
,
of
a
harmony
by
one
note
,
and
of
the
world
by
one
parcel
of
it
.
The
beauty
and
harmony
of
things
consists
in
their
intire
union
;
and
though
there
should
appear
many
discrepancies
,
●nd
unpleasant
discords
in
several
parts
,
yet
all
united
together
,
make
up
a
pleasant
consort
.
Now
this
is
our
childish
foolishnesse
,
that
we
look
upon
the
Gospel
only
by
halfs
,
and
this
being
alone
seen
,
begets
misapprehensions
and
mistakes
in
our
minds
;
for
ordinarily
we
supply
that
which
we
see
not
with
some
fancy
of
our
own
.
When
the
blood
of
Iesus
Christ
is
holden
out
in
its
full
vertue
,
in
the
large
extent
of
its
efficacy
,
to
cleanse
all
sin
,
and
to
make
peace
with
God
,
and
wipe
away
all
transgressions
,
as
if
they
h●d
never
been
;
the
generality
of
you
never
apprehending
much
your
own
desperat
condition
,
nor
conceiving
an
absolute
necessity
of
a
change
,
you
think
this
is
all
that
is
in
the
Gospel
,
and
begin
to
flatter
your selves
,
and
blesse
your selves
,
though
you
live
in
the
imaginations
of
your
own
hearts
,
and
never
apprehends
the
absolute
need
,
and
inevitable
sequel
of
walking
in
purity
aster
pardon
.
And
alace
,
there
is
something
of
this
sometimes
overtakes
the
he●rts
of
true
believers
,
in
the
slight
and
overly
consideration
of
the
mercy
of
God
,
●●d
blood
of
Christ
:
you
do
not
lay
the
constr●int
upon
your
hearts
to
●
holy
conversation
.
I
say
,
it
is
not
because
you
apprehend
that
blood
,
that
you
take
more
liberty
to
the
flesh
,
but
rather
because
you
too
slightly
and
superf●cially
consider
it
,
and
that
but
the
one
half
of
it
,
without
p●e●cing
into
the
p●oper
end
of
that
clean●ing
,
which
i●
,
that
we
may
walk
in
p●●ity
.
But
on
the
other
hand
,
some
believin●
souls
,
having
their
desi●es
inla●ged
afte●
more
●oline●s
and
confo●mity
to
God
,
and
app●ehen●ing
not
only
the
necessity
of
it
,
but
the
beauty
and
comlinesse
of
it
,
yet
finding
withal
,
how
infinitly
short
they
come
,
and
how
o●●
their
pu●po●es
are
broken
and
disappointed
,
and
them●elves
plunged
in
the
mi●e
of
their
own
filthinesse
,
this
doth
discourage
them
,
and
dri●e●
them
to
such
a
despondency
,
and
dejection
of
spirit
,
that
●hey
a●e
like
to
give
over
the
way
of
holinesse
as
de●pe●at
.
Now
my
beloved
,
for
you
who
look
upon
the
Gospel
by
a
parcel
,
and
such
a
parcel
as
injoyns
much
upon
you
,
I
would
ea●nestly
beseech
,
to
open
and
inlarge
your
hea●ts
to
receive
the
full
body
of
the
truth
,
to
look
upon
th●●
cleansing
blood
,
as
well
as
that
pure
light
;
to
consider
the
perpetual
use
of
the
one
;
untill
you
have
fully
attained
the
other
.
Know
that
the
fo●●tai●
is
kept
open
,
and
not
shut
,
not
only
to
admit
you
to
come
at
fi●st
,
but
to
give
ready
accesse
in
all
after-defilements
,
and
there
is
no
wo●d
more
comprehensive
then
this
here
,
it
cleanseth
from
all
sin
.
All
thy
exceptions
,
doubts
,
and
difficulties
,
are
about
some
particular
sin●
,
and
circumstances
;
thy
debates
runs
upon
some
exception
,
but
here
is
an
universal
comprehensive
word
,
that
excludes
all
exception
;
no
kind
of
sin
,
either
for
quality
,
or
degree
,
or
circumstance
,
is
too
great
for
this
blood
;
and
therefore
as
you
have
reason
to
be
humbled
under
your
●a●lings
,
so
there
is
no
reason
to
be
discouraged
,
but
rather
to
reviv●
your
spirits
and
vigour
again
,
in
the
study
of
this
walking
in
the
light
,
knowing
that
one
day
we
shall
be
in
the
light
,
●s
he
is
in
it
.
Nay
,
take
this
alongs
with
you
,
as
your
strength
,
and
incouragement
to
your
duty
,
as
the
greatest
provocation
to
mor●
purity
,
that
there
is
so
constant
readiness
of
pardon
i●
that
blood
.
SERMON
XVI·
1
Joh.
1.8
.
If
we
say
that
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
THe
night
is
far
spent
,
the
day
is
at
hand
,
Rom.
13.12
.
This
●i●e
is
but
as
night
,
even
to
the
godly
:
there
is
some
light
in
it
,
some
star-light
,
but
it
is
mixt
with
much
darknesse
of
ignorance
and
sin
;
and
so
it
will
be
,
till
the
Sun
arise
,
and
the
morning
of
their
translation
to
Heaven
come
.
But
though
it
be
called
night
in
one
sense
,
in
regard
of
that
perfect
,
glorious
▪
perpetual
day
in
Heaven
:
yet
they
are
called
the
children
of
light
,
and
of
the
day
,
and
are
said
to
walk
in
the
light
,
and
are
exhorted
to
walk
honestly
as
in
the
day
▪
because
though
there
be
a
mixture
of
d●●knesse
in
them
,
of
weaknesse
in
their
judgment●
,
and
impuri●y
in
their
affections
,
yet
they
are
na●
ad
maj●●●
,
born
to
greater
things
,
and
aspiring
to
that
pe●fect
day
:
the●e
i●
so
much
light
,
as
to
disce●n
these
night-monster●
,
their
own
cor●uption●
,
and
Satans
temptation●
,
to
fight
continually
against
them
;
they
are
about
this
noble
wo●k
,
the
pu●i●ying
themselves
from
sin
and
da●knesse
:
so
that
they
lye
in
the
middle
,
between
the
light
of
Angels
●nd
g●●●ified
Spirit●
,
that
hath
no
darkness
in
it
;
an●
the
midnight
of
the
rest
of
the
world
,
who
a●e
b●ried
in
da●knesse
and
wickednesse
,
and
lye
intom●ed
in
it
,
a●
the
wo●d
is
,
1
Ioh.
5.19
.
The
who●e
world
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lyeth
in
wickednesse
,
but
we
kn●w
that
we
are
of
God
:
Therefore
the
Apostle
subjoyns
here
very
seasonably
a
caution
,
or
correction
of
that
which
wa●
spoken
,
about
the
walking
in
the
light
,
and
fellowship
with
God
,
which
word●
sound
out
some
perfection
,
and
to
our self
flatte●ing
mind●
,
might
possibly
suggest
some
too
high
opinion
of
our selves
.
If
we
,
even
we
th●t
have
fellowship
with
God
,
even
I
the
Apostle
,
and
you
b●lievin●
Ch●istians
,
if
we
say
,
we
have
no
sin
,
no
darknesse
in
us
,
we
do
but
deceive
our
s●l●es
,
and
deny
the
truth
.
But
who
will
say
that
I
have
no
sin
?
Solomon
gives
a
challenge
to
all
the
world
.
Pro.
20
▪
9.
Who
can
say
,
I
have
made
my
h●art
clean
,
I
am
pure
from
my
sin
?
And
i●deed
,
the●e
is
no
man
so
far
a
st●anger
to
himself
,
but
if
he
in
sobriety
and
calmnesse
retire
into
his
own
heart
,
the
very
evidence
of
the
impurity
of
●t
,
will
extort
this
confession
from
him
.
As
it
useth
to
be
said
of
an
Atheist
,
he
feels
that
Divine
Majesty
,
within
in
his
secret
though●s
and
conscience
,
which
he
denyeth
with
his
mouth
,
and
he
is
often
forced
to
tremble
at
the
remembrance
of
him
whom
he
will
not
confesse
;
so
if
there
be
any
so
far
bewitched
and
inchanted
into
so
gross
and
impudent
a
delusion
,
as
to
assert
his
own
perfection
,
and
vacancy
from
sin
,
and
freedom
from
obligation
to
any
divine
command
;
(
as
this
time
is
fruitful
of
such
monsters
)
yet
I
dare
be
bold
to
say
,
that
in
the
secret
and
quiet
reflections
on
themselves
,
they
find
that
which
they
will
not
confesse
:
Inwardly
they
feel
what
outwardly
they
deny
,
and
cannot
but
some
time
or
other
be
filled
with
horrour
and
anguish
in
their
consciences
,
by
that
inwardly
witnessing
and
checking
principle
,
when
God
shall
give
it
liberty
to
exe●ce
its
power
over
them
,
The
end
of
such
will
be
,
as
of
professed
Atheist●
,
they
pretend
the
securest
contempt
,
●nd
fearlessest
misregard
of
God
,
but
then
,
when
he
awakes
to
judgement
,
or
declares
himself
in
some
thing
extraordinary
,
they
are
subject
to
the
most
panick
fears
and
terrours
,
because
then
,
there
is
a
party
armed
within
against
them
,
which
they
had
disarmed
in
security
,
and
kept
in
chains
.
So
,
whensoever
such
men
,
of
such
high
pretensions
,
and
sublime
professions
,
who
love
to
speak
no●hing
but
mysteries
,
and
presume
to
such
glo●iou●●i●cove●ies
of
new
lights
,
of
spiritual
myste●ies
,
when
these
,
I
say
,
●ave
flattered
themselves
〈◊〉
a
season
,
in
the
monstruous
,
exorbitant
conceit
of
their
own
pe●fection
,
and
immunity
from
〈◊〉
;
and
,
it
may
be
,
deceived
some
others
too
,
when
they
have
lived
s●me
time
in
this
golden
d●eam
of
innocency
,
the
time
will
come
,
either
when
the
mighty
hand
of
God
is
on
them
here
▪
or
when
they
must
enter
eternity
,
that
they
shall
awake
,
and
find
all
their
iniquities
in
●attel
array
,
mustered
by
the
Lord
of
hosts
,
in
their
con●cience
against
themselves
;
and
then
they
shall
be
the
●a●est
ex●mples
of
fear
,
terrour
,
and
unbelief
,
who
p●etended
to
the
greatest
confidence
,
clea●nesse
,
and
innocency
.
My
beloved
,
let
us
establish
this
as
an
infallible
rule
,
to
discern
the
spirits
by
,
and
to
know
what
Religion
is
,
if
it
tend
to
glorifie
G●d
,
and
●base
man
,
to
make
him
more
humble
,
as
well
as
holy
,
if
it
give
the
t●ue
and
perfect
discovery
of
God
to
man
,
and
of
man
to
himself
,
that
is
true
Religion
and
undefiled
.
But
away
with
these
sublime
speculations
,
these
winged
and
airy
mysteries
,
those
pretensions
to
high
discoveries
,
and
new
light●
,
i●
the●
do
not
increase
that
good
old
light
of
humble
walking
with
thy
God
▪
&c.
if
they
tend
to
the
loosing
of
the
obligation
of
divine
command●
off
thee
;
if
they
ravish
man
so
high
,
that
he
seeth
not
himself
any
more
to
be
a
poor
miserable
and
darkned
creature
.
Certainly
,
that
is
no
fellowship
with
the
pure
light
,
which
is
not
continually
the
discovery
and
further
man●festation
o●
more
sin
and
darknesse
in
us
.
For
,
what
is
a
mans
light
in
the
da●k
night
of
this
li●e
?
but
the
clearer
●ight
of
that
darknesse
that
is
in
man
;
and
his
holinesse
,
what
is
it
?
but
the
abhorring
of
himself
for
that
.
It
is
true
,
something
●urther
is
attained
then
the
knowing
of
this
,
but
it
is
alwayes
so
far
short
of
that
original
pattern
,
that
the
best
way
of
exp●essing
our
conformity
to
it
,
is
by
how
much
we
apprehend
our
distance
●nd
difformity
from
it
.
But
,
my
beloved
,
this
is
not
all
that
is
here
meant
,
nor
must
we
take
it
so
grosly
,
as
if
this
did
only
check
the
open
professors
of
a
sinlesse
,
spotlesse
sanctity
.
Nay
certainly
,
there
is
another
way
of
saying
this
,
then
by
the
tongue
,
and
many
other
wayes
of
self-deceiving
,
then
that
grosse
one
,
many
more
universal
and
more
dangerous
,
because
lesse
discernable
.
There
is
something
of
this
,
that
even
true
believers
may
fall
into
,
and
there
is
something
of
it
more
common
to
the
generality
of
professed
Christians
.
Among
believers
in
Christ
,
there
is
much
difference
in
self-judging
;
extream
cont●arieties
,
both
between
diverse
persons
,
and
in
one
and
the
same
,
at
diverse
times
.
You
know
that
some
are
kept
in
the
open
view
of
their
own
sins
and
infirmities
,
and
while
they
aim
at
holiness
,
they
are
wholly
disabled
to
that
worthy
indeavour
,
by
their
discouragements
,
arising
from
the
apprehension
of
their
own
weaknesse
,
and
infinit
short-coming
.
Now
to
elevat
and
strengthen
such
●pirits
,
that
word
was
seasonably
cast
in
,
and
the
blood
of
Iesus
Christ
cleanseth
from
all
sin
.
For
i●
properly
belongs
to
the
comfort
of
such
fainting
●oul●
,
and
it
is
all
one
as
if
he
had
said
,
up
,
and
be
doing
,
and
the
blood
of
Christ
shall
clean●e
your
evil
doings
.
He
goeth
not
about
to
persw●de
them
to
have
better
thoughts
of
themselves
,
or
lower
apprehensions
of
their
sins
,
but
only
to
have
higher
and
more
suitable
thoughts
of
Christ
,
and
the
vertue
of
his
blood
.
And
thi●
is
the
only
cure
,
not
to
abate
from
that
low
esteem
of
our selves
,
but
to
add
to
the
esteem
▪
and
grow
in
the
lively
apprehension
of
Christ
.
I
would
not
counsel
you
to
think
your
sel●e●
better
,
but
to
think
better
of
him
,
that
all
your
confidence
may
a●ise
from
him
.
Now
there
are
others
,
and
it
may
be
,
that
same
pe●son
at
another
time
,
(
for
the
●ind
of
temptation
windes
about
,
and
is
sometimes
in
one
corner
,
sometimes
in
another
;
our
adve●●ary
useth
many
stratagems
,
and
will
seem
to
flee
before
us
,
in
yeelding
us
the
victory
over
our
unbelief
,
that
he
may
in
his
flight
retu●n
,
and
throw
some
other
dart
upon
us
unawares
;
)
when
they
have
attained
any
●e●vency
of
desire●
,
and
hight
of
design
after
holinesse
,
and
walking
with
God
,
and
thi●
i●
seconded
with
any
lively
indeavours
,
and
this
confirmed
and
st●engthned
with
these
presences
of
God
,
a●d
accesses
into
the
soul
,
that
fill
it
with
some
sweetnesse
;
then
,
I
say
,
they
are
ready
to
app●ehend
too
highly
of
themselves
,
as
if
they
had
a●tained
,
and
to
look
below
upon
others
with
some
disdain
,
then
the●e
is
not
that
p●esent
discov●ry
of
themselves
,
that
may
intermingle
humble
mourning
with
it
,
but
a
kind
of
unequal
measuring
their
attainments
by
their
desi●es
,
which
in
all
true
Ch●istians
are
exceedingly
mounted
above
themselves
.
Now
indeed
,
this
is
in
effect
,
and
really
to
say
,
we
have
no
sin
.
He●ein
is
a
delusion
,
a
self-deceiving
fancy
,
that
begets
too
much
self-pleasing
.
Let
us
know
where
our
stance
is
,
infinitly
below
either
our
duty
,
or
our
desi●e
,
and
re-mind
this
often
,
that
we
may
not
be
in
haza●d
to
be
drunk
with
self-love
,
and
self-deceit
in
this
particular
.
Besides
,
are
there
not
many
Ch●istian●
,
that
ha●ing
been
once
illuminated
,
and
had
some
serious
exercises
in
their
souls
,
both
of
sorrow
for
sin
,
and
fear
of
wrath
,
and
comfort
by
the
Gospel
,
and
being
accustomed
to
some
discharge
of
religious
duties
in
private
and
publick
,
they
sit
down
here
,
and
hath
not
mind
of
further
progresse
;
they
think
if
they
keep
that
stance
they
are
well
,
and
so
have
few
designs
or
indeavours
after
more
communion
with
God
,
or
puri●ication
from
sin
.
Now
this
makes
them
degenerat
to
fo●mality
,
they
wither
and
become
ba●●en
,
and
are
exposed
by
this
to
many
temptations
,
which
overcome
them
.
But
,
my
beloved
,
is
not
this
really
and
indeed
to
say
,
we
have
no
sin
?
Do
not
your
walking
,
and
the
postu●e
of
your
spirits
import
so
much
,
as
if
you
h●d
no
sin
to
wrestle
with
,
no
more
holinesse
to
aspire
unto
,
as
if
you
had
no
further
race
to
run
to
obtain
the
Crown
.
Do
not
deceive
your selves
,
by
thinking
it
sufficient
to
have
so
much
honesty
and
grace
,
as
in
your
opinion
may
put
you
over
the
black
line
of
irregeneration
,
as
if
ye
would
seek
no
more
then
i●
precisely
necessary
for
salvation
?
Truly
,
if
ye
be
so
minded
,
you
give
a
miserable
hint
,
that
you
are
not
yet
translated
from
the
black
side
of
darknesse
.
I
do
not
say
that
all
such
are
unconverted
,
but
if
you
continue
thus
,
without
stiring
up
your selves
to
a
daily
conversion
and
r●novation
,
ye
do
too
much
to
blot
out
the
evidence
of
your
conversion
,
and
at
length
it
may
prove
to
some
a
self-destroying
deceit
,
when
they
shall
find
themselves
not
past
over
that
line
that
passeth
betw●en
Heaven
and
hell
,
which
th●y
were
studying
to
find
out
only
,
that
they
might
passe
so
far
over
it
,
as
might
keep
their
soul
and
hell
asunder
,
without
earnest
desires
of
advancement
towards
Heaven
in
conformity
to
God
.
Now
for
the
generality
of
professed
Christians
,
though
there
be
none
hath
that
general
confession
of
sin
oftner
and
more
readily
in
their
mouths
,
yet
,
I
suppose
,
it
is
easie
to
demonstrat
that
there
is
much
of
this
self-de●eit
in
them
▪
which
declares
that
the
truth
is
not
in
them
.
You
know
both
God
and
man
constructs
of
men
by
their
w●yes
,
not
by
their
words
;
and
the
Lord
may
interpret
your
hearts
by
their
disposition
,
and
raise
a
collection
〈◊〉
A●heism
out
of
all
together
▪
●he
fool
hath
said
in
his
heart
,
&c.
Even
so
say
I
,
many
p●etended
Christians
say
in
their
heart
,
We
have
no
sin
.
How
prove
ye
that
?
I
seek
nothing
else
to
prove
it
,
then
your
own
ordinary
clearings
and
excusings
of
your selves
;
ye
confesse
ye
are
sinners
,
and
break
all
the
Commands
,
yet
come
to
particulars
,
and
I
know
not
one
of
twenty
that
will
cordially
or
seriously
take
with
almost
any
sin
,
yea
,
what
you
have
granted
in
a
general
,
you
retract
and
deny
it
in
all
the
particulars
;
which
declares
both
that
even
that
which
you
seem
to
know
,
you
are
altogether
strangers
to
the
real
truth
of
it
,
and
that
you
a●e
over-blinded
with
a
fond
love
of
your selves
.
I
know
not
●o
what
purposes
your
general
acknowledgments
are
,
but
to
●e
a
mask
or
shadow
to
de●eive
you
,
to
be
a
blind
to
hide
you
from
your selves
;
since
the
most
part
of
you
,
whensoever
challenged
of
any
particular
sin
,
or
inclination
to
it
,
justifie
your selves
;
and
when
ever
ye
ar●
put
to
a
particular
confession
of
your
sins
,
you
have
all
wrapt
up
in
such
a
bundle
of
co●fusion
,
that
you
never
know
one
sin
by
another
.
Certainly
,
ye
deceive
your selves
,
and
the
truth
is
not
in
you
.
Let
me
add
moreover
another
instance
;
Do
you
not
so
live
,
and
walk
in
sin
so
securely
,
so
impenitently
,
as
if
you
had
no
sin
,
no
fear
of
Gods
wrath
?
Do
not
the
most
part
contentedly
and
peaceably
live
in
so
much
ignorance
of
the
Gospel
,
as
if
they
had
no
need
of
Christ
?
and
so
by
consequence
,
as
if
they
had
no
sin
.
For
if
you
did
believe
in
the
heart
,
and
indeed
consider
,
that
your
hearts
are
sinks
of
iniquity
and
impurity
,
would
you
not
think
i●
nec●ssary
to
apply
to
th●
Physician
?
And
would
you
not
then
labour
to
know
the
Physician
,
&
the
Gospel
which
is
the
report
of
him
?
Certainly
,
in
as
much
as
you
take
no
pains
for
the
knowledge
of
a
Saviour
,
you
declare
that
you
know
not
yo●r
sin
;
●or
if
ye
knew
the
one
,
ye
could
not
but
search
to
know
the
other
.
What
i●
the
voice
of
most
mens
walking
?
Doth
it
not
proclaim
this
,
that
they
think
there
is
no
sin
in
them
?
For
if
there
be
sin
in
you
,
is
there
not
a
curse
upon
you
,
and
wrath
before
you
?
And
if
you
did
really
see
the
one
,
would
you
not
see
the
other
?
And
did
you
s●e
it
,
would
it
not
drive
you
to
more
serious
thoughts
?
Would
it
not
a●right
you
?
Would
it
not
cause
you
often
to
retire
in
to
your selves
,
and
from
the
world
?
And
above
all
,
how
precious
would
the
tidings
of
a
Saviour
be
,
that
now
are
common
and
contemptible
?
Would
you
not
every
day
wash
in
that
blood
?
Would
the
current
of
repentance
dry
?
But
,
forasmuch
as
you
are
not
exercised
this
way
,
give
no
thoughts
nor
time
for
reconcilement
with
God
,
walk
without
any
fear
of
hell
,
and
without
any
ea●nest
and
serious
study
of
changing
your
waye●
,
and
purifying
your
hearts
;
in
a
word
,
though
ye
confesse
sin
in
the
gene●al
,
yet
your
whole
carriage
of
heart
and
wayes
,
declare
so
much
,
that
you
think
it
not
●
thing
much
to
be
feared
,
or
that
a
man
should
busie
himself
about
it
;
that
a
man
may
live
in
it
,
and
be
well
here
,
and
hereafter
.
And
is
not
this
to
deny
the
very
nature
of
sin
,
and
to
deceive
your
own
souls
?
SERMON
XVII·
1
Joh.
1.9
.
If
we
confesse
our
sins
he
〈◊〉
faithful
,
and
just
to
forgive
us
our
sins
,
&c.
THE
current
of
sin
dryes
not
up
,
but
run●
const●ntly
while
we
are
in
this
life
;
it
i●
t●ue
,
it
is
much
diminished
in
a
believer
,
and
it
runs
not
in
such
an
universal
flood
over
the
whole
man
,
as
it
is
in
the
unbeliever
,
yet
there
is
a
living
spring
of
sin
within
the
godly
,
which
is
never
ceasing
to
drop
out
pollution
and
defilement
,
either
upon
their
whole
persons
,
or
at
least
,
to
intermingle
it
with
their
good
actions
.
Now
,
there
is
no
comfort
for
this
,
but
this
one
,
that
there
is
another
stream
of
the
blood
of
Iesus
Christ
,
that
never
dryes
up
,
is
never
exhausted
,
never
emptied
,
but
flows
as
full
and
as
free
,
●s
clear
and
f●esh
as
ever
it
did
:
and
this
is
so
great
,
and
of
so
great
vertue
,
that
it
is
●ble
to
swallow
up
the
stream
of
our
pollutions
,
and
to
t●ke
away
the
daily
filth
of
a
believers
convers●tion
.
Now
indeed
,
though
the
blood
of
Iesus
Christ
be
of
such
infinit
vertue
and
efficacy
,
that
it
were
sufficient
to
cleanse
the
sins
of
the
whole
world
,
it
would
be
an
over-ransome
for
the
souls
of
●ll
men
,
there
i●
so
much
worth
in
it
:
that
flood
of
guiltinesse
that
hath
drowned
the
world
,
this
flood
of
Christs
blood
that
gushed
out
of
his
side
,
is
of
sufficient
vertue
to
cleanse
it
perfectly
away
;
not
withstanding
of
this
absolute
,
universal
sufficiency
,
yet
certain
it
is
,
that
i●
is
not
actually
applyed
unto
the
cleansing
of
all
mens
sin●
,
but
yet
the
mo●●
part
of
men
are
still
drowned
in
the
deluge
of
their
own
wickedness
,
and
lyeth
intomb'd
in
darkness
;
therefore
it
concerns
us
to
know
the
way
of
the
application
of
this
blood
,
to
the
cleansing
of
sinners
;
and
this
way
is
set
down
in
thi●
verse
,
If
we
confesse
our
sins
,
he
is
just
to
forgive
.
There
was
something
hin●ed
at
obscurely
in
the
preceeding
verse
,
for
when
he
shews
,
that
such
as
say
they
have
no
sin
,
who
either
by
the
disposition
of
their
hearts
,
or
carriage
of
their
wayes
,
do
by
interpretation
say
,
they
want
sin
,
such
deceive
themselves
,
and
the
truth
is
not
in
them
;
and
so
they
have
no
benefit
o●
that
blood
that
cleanseth
from
all
sin
,
and
so
it
is
imported
here
,
that
though
the
blood
of
Christ
be
fully
sufficient
to
cleanse
all
sin
,
yet
it
is
not
so
prostituted
and
basely
spent
upon
sinners
,
as
to
be
bestowed
upon
them
who
do
not
know
their
sins
,
and
never
enter
into
any
serious
&
impartial
examination
of
themselves
;
such
,
though
they
say
they
are
sinners
,
yet
never
descending
into
themselves
to
search
their
own
hearts
and
waye●
,
and
so
never
coming
to
the
pa●ticular
knowledge
of
their
sins
,
and
feeling
of
them
,
they
cannot
at
all
make
application
of
that
blood
to
their
own
consciences
,
either
seriously
or
pertinently
:
Though
the
river
and
fountain
of
Christs
blood
run
by
them
,
in
the
daily
p●eaching
of
the
Gospel
,
ye●
being
destitute
of
this
daily
self-inspection
,
and
self-knowledge
,
being
altogether
ignorant
of
themselve●
,
they
can
no
more
wash
here
,
then
thes●
who
never
heard
of
this
blood
,
they
being
strangers
to
themselves
,
sets
them
at
as
great
distanc●●nd
estrangement
from
the
blood
of
Christ
,
〈◊〉
if
they
were
wholly
strangers
to
the
very
preaching
of
this
blood
.
Let
us
then
have
this
first
established
in
our
hearts
,
that
there
is
no
cleansing
from
sin
,
without
the
knowledge
o●
sin
,
and
there
is
no
true
knowledge
of
sin
,
without
a
serious
soul-examination
of
sin
;
these
are
knit
together
in
their
own
nature
;
for
how
should
our
sins
be
pardoned
,
when
we
know
nothing
of
them
but
in
a
confused
generality
,
that
can
n●ver
affect
the
heart
?
How
should
our
sins
not
b●
opened
and
discovered
before
the
holinesse
of
God
,
when
they
are
alwayes
covered
unto
us
,
a●d
hid
from
our
eyes
?
Certainly
,
the
righteousnesse
and
wisdom
of
God
requires
,
that
such
●
monstruous
thing
,
so
great
an
enemy
of
Gods
●olinesse
,
be
not
wholly
past
away
in
sile●ce
wit●out
o●servati●n
.
If
we
do
not
observe
,
he
will
;
for
to
what
purpose
should
pardon
be
so
lavished
upon
them
who
●re
not
capable
to
know
what
savour
〈◊〉
grace
i●
in
it
?
And
ce●tainly
,
that
none
c●n
know
,
without
the
feeling
knowledge
of
the
hight
●nd
hainousnes●e
of
sin
.
Now
▪
I
p●ay
you
,
how
should
ye
know
your
sins
,
when
ye
will
not
allow
●ny
time
for
the
sea●ching
of
your selves
?
Many
cannot
say
that
ever
they
did
purposely
●nd
deliberatly
withd●aw
from
the
world
,
and
separat
their
spirits
for
this
businesse
of
self-examination
:
and
therefore
you
remain
perpetually
strangers
to
your selves
,
and
as
great
stranger●
to
the
power
and
vertue
of
this
blood
.
Now
in
this
vers
.
he
declare●
it
plainly
,
in
what
way
and
method
sin
is
pardoned
by
this
blood
▪
By
the
former
vers.
we
have
so
much
,
that
it
●s
necessary
we
must
search
and
t●y
our
waye●
,
that
so
we
may
truly
know
our
sins
,
and
charge
them
upon
our selves
;
and
here
it
is
superadded
that
we
must
confess
them
to
him
:
And
the
promise
●s
annexed
,
he
is
just
and
faithful
to
forgive
.
Now
this
confession
of
sin
is
very
fitly
subjoyned
,
both
to
that
which
he
declared
of
that
great
end
of
the
Gospel
,
communion
with
God
,
and
that
which
was
immediatly
holden
sorth
of
the
remaining
vertue
of
Christs
blood
;
for
might
a
poor
soul
say
,
How
shall
I
come
to
partake
of
that
blessed
society
?
I
am
●
sinner
,
and
so
an
enemy
to
G●d
,
How
shall
this
enmity
be
removed
?
And
if
the
●nswer
be
made
,
The
blood
of
Iesus
Christ
cleanseth
from
all
sin
,
and
so
maketh
accesse
for
a
●inner
to
enter
into
this
society
;
Yet
a
question
remains
,
And
how
shall
the
vertue
of
that
be
applyed
to
my
soul
?
It
is
sufficient
I
know
for
●ll
,
but
what
way
may
I
have
the
particular
benefit
of
it
?
Here
it
is
●ully
satisfied
,
If
we
confesse
our
sins
,
God
is
just
and
faithful
to
forg●ve
.
H●
lyeth
under
some
obligation
to
pardon
us
.
Now
,
many
of
you
may
think
▪
if
this
be
the
way
,
and
these
be
the
te●ms
●f
pardon
,
then
we
hope
all
shall
be
pardoned
,
fo●
i●
there
be
no
more
but
to
con●esse
our
sin●
,
who
will
not
willingly
do
that
,
and
who
doth
not
daily
do
it
?
as
one
said
,
if
it
be
sufficient
to
accuse
,
none
will
be
innocent
:
Si
accusasse
sufficiat
▪
nemo
innocens
erit
.
So
you
may
think
,
Si
confiteri
sufficiat
,
nemo
re●●rit
.
If
it
be
sufficient
to
con●es●e
,
none
will
be
guilty
.
But
,
my
beloved
,
let
us
not
deceive
our
selv●s
with
the
present
fi●st
apprehensions
of
words
that
occur
in
this
kind
;
it
is
true
,
as
ye
take
confession
,
there
is
nothing
more
ordinary
,
but
if
it
be
taken
in
the
true
Scripture
meaning
,
and
in
the
realest
sense
,
I
fear
there
is
nothing
among
men
so
extraordinary
:
I
desire
you
may
but
consider
how
you
take
this
word
in
your
dealings
with
men
,
you
take
it
certainly
in
a
more
real
sense
then
you
use
it
in
Religion
.
If
any
had
done
you
some
great
wrong
or
injury
,
suppose
your
servant
,
or
inferiour
,
what
acknowledgment
would
you
take
from
him
of
his
wrong
?
If
he
confessed
his
wrong
only
in
general
amb●guou●
te●m●
,
if
he
did
it
either
lightly
,
or
without
any
sense
or
sorrow
for
it
,
if
he
did
withal
excuse
and
ex●enuat
hi●
fault
,
and
never
ceased
notwithstanding
of
all
his
con●ession
to
do
the
like
wrong
when
occasion
offered
,
would
you
not
think
this
●
mockery
?
And
would
it
not
●ather
provoke
you
,
then
pacifie
you
?
Now
,
when
ye
take
words
in
so
real
and
deep
significations
in
your
own
matters
,
what
gros●e
delusion
is
it
,
that
you
take
them
in
the
slightest
and
emptiest
meaning●
in
these
things
that
relate
to
God
?
And
I
am
sur●
the
most
part
of
mens
confessions
are
of
that
●ature
which
I
have
described
,
general
,
ignorant
,
senslesse
,
without
any
particular
view
,
or
lively
feeling
of
the
vilenesse
and
loathsomn●sse
o●
sin
,
and
their
own
hearts
;
when
ever
it
come●
to
particulars
,
there
is
a
multitude
of
extenuations
and
pretences
,
to
hide
and
cover
the
sin
;
and
generally
men
never
cease
the
more
from
sinning
,
it
puts
no
stop
in
their
running
,
as
the
horse
to
the
battel
:
to
day
they
confesse
it
,
and
to
morrow
they
act
it
again
with
as
much
delight
as
before
.
Now
,
of
this
I
may
say
,
offer
it
to
thy
Governour
,
and
see
if
he
will
be
pleased
with
thee
,
or
let
another
offer
such
an
acknowledgment
of
wrong
to
thee
,
and
see
if
it
will
please
thee
:
and
if
it
will
not
,
why
deceive
ye
your
selve●
with
the
outward
visage
of
things
,
in
these
matter●
that
are
of
greatest
soul-concernment
?
Should
they
not
be
taken
in
the
most
inward
and
substantial
signification
that
can
be
?
lest
you
be
deceived
with
false
appearances
,
and
while
you
give
but
a
shadow
of
confession
,
you
receive
but
a
shadow
of
forgiveness
,
such
a
thing
as
will
not
car●y
and
bear
you
out
before
Gods
Tribunal
.
Therefore
we
must
needs
take
it
thus
,
that
confession
of
sin
is
the
work
of
the
whole
man
,
and
not
of
the
mouth
only
.
It
is
the
heart
,
tongue
,
and
all
that
is
in
a
man
,
joyning
together
to
the
acknowledgment
of
sin
,
and
Gods
righteousnesse
:
Therefore
it
includes
in
it
,
not
only
a
particular
knowledge
of
our
offences
,
and
the
temper
of
our
hearts
,
but
a
sensible
feeling
of
the
loathsomnesse
and
hainou●nesse
of
these
:
and
this
i●
the
spring
that
it
flows
from
,
from
a
broken
and
contrite
heart
,
that
is
bruised
under
the
apprehensions
of
the
weight
of
guiltinesse
,
and
is
imbittered
with
the
sense
of
the
gall
of
iniquity
,
that
possesseth
the
heart
.
Here
then
is
the
great
moment
of
confession
and
repentance
,
What
i●
the
inward
fountain
it
flows
from
:
If
the
heart
be
brought
to
the
distinct
and
clear
view
of
it self
,
and
to
discern
the
iniquity
and
plague
of
it
,
and
so
to
fall
down
under
the
mighty
hand
of
God
,
and
before
his
Tribunal
,
as
guilty
,
as
not
being
able
or
willing
to
open
his
mouth
in
●n
excuse
or
extenuation
of
sin
,
or
to
plead
for
compassion
from
any
consideration
in
himself
;
a
soul
thus
plac●d
,
between
iniquities
set
in
order
and
battel
array
,
on
the
one
hand
,
●nd
the
holy
Law
and
righteousnesse
of
God
on
the
other
hand
;
the
filthinesse
of
the
one
,
filling
with
shame
and
con●usion
,
and
the
d●ead●ulnesse
of
the
other
,
cau●ing
fear
and
t●embling
;
in
this
pos●ure
,
I
say
,
for
●●oul
to
come
and
fall
at
the
Iudges
feet
,
and
make
supplicat●on
to
him
in
his
Son
Christ
;
thus
being
inwardly
pressed
to
vent
and
pour
out
our
hearts
before
him
,
in
the
confession
●f
ou●
sin●
,
and
to
flie
unto
the
City
of
refuge
,
his
mer●y
and
grace
that
i●
declared
in
Iesus
Christ
;
this
,
I
say
,
is
indeed
to
confesse
our
sins
:
For
then
confe●●ion
is
an
exone●ation
and
disburdening
of
the
hea●t
;
it
flows
from
the
abundance
of
the
inward
cont●iti●n
of
it
:
And
as
this
must
be
the
spring
of
it
,
so
the●e
is
another
stream
that
will
certainly
flow
f●om
the
ingenuous
c●nfession
of
our
sins
,
that
is
,
a
forsaking
of
them
:
these
are
the
two
st●eams
that
flow
from
one
head
and
spring
,
the
inward
fountain
of
contrition
and
sorrow
for
sin
;
there
is
a
holy
indignation
kindled
in
the
hea●t
against
sin
,
and
an
ingagement
upon
such
a
soul
,
as
indeed
flie●
to
mercy
,
to
●enounce
sin
;
and
here
is
the
compleat
nature
of
true
●epentance
.
Solomon
joyns
them
,
He
th●t
confesseth
and
forsaketh
shall
have
mercy
,
Prov.
28.13
.
And
this
is
opposed
to
coverin●
of
sins
,
For
he
that
covereth
his
sins
shall
not
prosper
.
And
what
is
that
to
cover
hi●
sin
?
Conselling
them
in
a
general
confused
notion
,
without
any
distinct
knowledge
,
or
sense
of
particular
guiltinesse
,
that
is
a
cove●ing
of
sins
,
or
confessing
sin
,
and
not
forsaking
of
it
,
that
is
a
covering
of
sin
;
for
,
to
act
sin
over
again
,
with
continual
●●esh
delight
and
vigour
,
is
to
ret●act
our
confessions
,
and
to
bury
and
cover
them
with
the
mould
of
new
transgressions
.
Now
,
take
this
unto
you
,
you
shall
not
prosper
,
what
can
be
said
worse
?
For
you
are
but
in
a
dream
of
happinesse
,
and
you
shall
one
day
be
shaken
out
of
it
,
and
that
fancied
pardon
shall
evanish
,
and
then
your
sins
that
you
cove●ed
in
this
manner
,
sh●ll
be
discovered
before
the
Judge
of
the
world
,
and
you
shall
not
stand
in
judgment
.
SERMON
XVIII·
1
Joh.
1.9
.
If
we
confesse
our
sins
he
is
faithfull
,
and
just
to
forgive
our
sins
,
&c.
THE
freedom
of
Gods
grace
,
and
the
greatness
of
his
wisdom
,
shine
forth
most
brightly
in
the
dispensation
of
the
Gospel
,
and
both
of
them
beautifie
and
illustrat
one
another
.
That
there
is
first
,
an
expiation
of
sin
by
the
blood
of
Iesus
Christ
,
that
a
way
is
laid
down
of
reconciling
the
world
,
and
that
by
the
blood
of
the
Cross
,
that
peace
is
purchased
,
and
so
preached
unto
sinners
,
as
a
thing
already
procured
,
and
now
only
to
be
applyed
unto
the
soul
by
faith
;
herein
doth
the
inestimable
riches
of
the
grace
of
God
expose
it self
to
the
view
of
Angels
and
Men.
That
the
great
work
of
Redemption
is
ended
,
e●e
it
come
to
us
;
and
there
remains
nothing
,
but
to
publish
it
to
the
wo●ld
,
and
invite
us
to
come
and
receive
it
,
and
have
a
part
in
it
;
all
i●
ready
,
the
feast
p●epared
,
and
set
on
the
Table
,
and
there
wants
nothing
but
Guests
to
eat
of
it
,
and
these
are
daily
called
by
the
Gospel
to
come
to
this
Table
which
the
wi●dom
of
the
Father
hath
prepared
for
us
,
without
either
our
knowledge
or
concurrence
.
Besides
,
the
very
terms
of
p●oposing
the
Gospel
,
speak
forth
absolute
f●eedom
:
What
can
be
more
free
and
easie
then
this
?
Chr●●t
is
sent
to
die
for
sinners
,
and
to
redeem
them
from
the
●urse
,
only
receive
him
,
●ome
to
him
,
and
believe
in
him
.
He
hath
undertaken
to
save
,
only
do
you
consent
too
,
and
give
up
your
name
to
him
:
ye
have
nothing
to
do
to
satisfie
●ustice
,
or
pu●chase
salvation
,
only
be
willing
that
he
do
it
for
you
,
or
rather
acquiesce
to
that
he
hath
done
already
,
and
rest
on
it
.
But
how
shall
our
sin●
be
pardoned
,
and
Justice
satisfied
?
Only
confesse
your
sins
to
him
,
and
ye
are
forgiven
,
not
for
your
confession
,
but
for
Christ
,
only
acknowledge
thine
iniquity
and
wrongs
,
and
he
hath
taken
another
way
to
repair
his
Justice
,
then
by
thy
destruction
and
condemnation
:
he
i●
so
far
from
extending
his
Justice
against
thee
,
that
he
is
rather
in●aged
upon
his
faithfulnesse
an●
justice
to
fo●give
thee
,
because
of
his
promise
.
Yet
,
ye
would
not
conceive
so
of
this
manner
of
proposal
o●
forgiveness
and
salvation
,
as
if
the
requiring
of
such
a
thing
as
repentance
in
thee
,
were
any
derogation
from
the
absoluteness
of
his
grace
;
for
it
is
not
required
,
either
to
the
point
of
satisfaction
to
Gods
Iustice
,
and
expiation
of
sin
;
for
that
is
done
a●●eady
upon
the
Crosse.
Christ
was
not
offered
to
save
sinners
,
he
was
not
sent
upon
the
previous
condition
of
their
repentance
:
Nay
,
while
we
were
yet
enemies
,
Christ
died
for
the
ungodly
;
so
that
to
the
bu●inesse
of
our
redemption
,
there
was
no
concurrence
upon
our
part
,
nor
influence
upon
it
by
our
carriage
;
for
he
considered
us
as
sinners
,
and
miserable
,
and
so
saved
us
.
And
now
,
to
the
actual
application
of
these
preventing
mercies
,
it'●
true
,
it
is
needful
in
the
wise
and
reasonable
dispensation
of
God
,
that
sinners
be
brought
to
the
knowledge
,
and
sensible
acknowledgment
of
their
sin
and
misery
,
and
so
be
upon
rational
inducements
of
misery
within
,
and
mercy
without
,
of
self-indigency
,
and
Christs
sufficiency
,
be
drawn
in
to
Iesus
Christ
,
and
so
to
a
partaking
of
these
purchased
priviledges
of
forgiveness
of
sin
,
peace
with
God
,
&c.
I
say
,
all
this
is
so
far
from
diminishing
a
jot
of
that
absolute
freedom
of
grace
,
that
it
rather
joyntly
proclaims
the
riches
of
grace
and
wisdome
both
,
that
repentance
should
be
given
to
an
impenitent
sinner
,
and
faith
freely
bestowed
on
an
unbelieving
sinner
,
and
withall
,
that
remission
and
salvation
,
together
with
faith
and
repentance
,
should
be
brought
to
us
by
his
death
,
while
we
were
yet
enemies
;
this
doth
declare
the
most
unparalell'd
bounty
and
grace
,
that
the
heart
of
man
can
imagine
▪
and
withal
,
that
remission
of
sins
is
joyned
to
confession
,
and
salvation
to
faith
,
herein
the
wisdom
of
God
triumphs
;
for
,
what
way
is
it
possible
to
declare
that
freedom
of
grace
,
to
the
sensible
conviction
of
a
sinner
,
and
so
to
demonstrat
it
to
all
mens
consciences
,
except
by
making
them
return
within
,
to
see
their
own
absolute
unworthinesse
,
vilenesse
,
and
incorrespondency
to
such
mercies
,
and
so
drawing
an
acknowledgment
of
his
grace
,
from
the
mouths
and
consciences
of
all
?
How
shall
a
soul
know
that
rich
superabundant
grace
,
if
he
know
not
the
abundance
of
his
sins
?
How
shall
he
professe
the
one
,
except
he
withal
confesse
the
other
?
Let
us
imagine
an
impenitent
sinner
,
continuing
in
●ebellion
,
pardoned
and
forgiven
:
and
is
there
any
thing
more
contrary
to
c●mmon
sense
and
reason
,
to
be
in
God●
favour
,
and
yet
not
accepting
that
favour
▪
to
be
a
friend
,
and
yet
an
enemy
▪
to
have
sins
forgiven
,
and
yet
not
known
nor
confessed
;
these
,
I
say
,
●ound
some
plain
dissonancy
and
discord
to
our
very
fi●st
apprehensions
.
Certainly
,
this
is
the
way
to
declare
the
glory
of
his
grace
,
in
the
hiding
and
covering
of
sin
,
even
to
discover
sin
to
the
sinner
;
else
if
God
should
hide
sin
,
and
it
be
hid
withal
from
the
conscience
,
both
thy
sin
●nd
Gods
grace
should
be
hid
and
covered
,
neither
the
one
nor
the
other
would
appear
.
Take
it
thus
then
,
the
confession
of
sin
is
not
for
this
end
,
to
have
any
causal
influence
upon
thy
●emission
,
or
to
procure
any
more
favour
and
liking
with
God
;
but
it
is
simply
this
,
the
confession
of
sin
is
the
most
accommodat
way
of
the
profession
and
publication
of
the
grace
of
God
,
in
the
forgiving
of
sins
;
Faith
and
Repentance
are
not
set
down
as
conditions
pre-required
on
thy
part
,
that
may
procure
salvation
o●
forgivenesse
,
but
they
are
inseparably
annexed
unto
salvation
and
forgivenesse
,
to
the
end
that
they
may
manifest
to
our
sensible
conviction
,
that
grace
,
and
freedom
of
grace
,
which
shines
in
forgivenesse
and
salvation
.
He
is
just
and
faithful
,
&c.
Herein
is
the
wonder
of
the
grace
of
God
increased
,
that
when
we
are
under
an
obligation
to
infinit
punishment
for
sin
,
and
bound
guilty
before
his
Justice
,
that
the
most
great
and
potent
Lord
,
who
can
easily
rid
himself
of
all
his
enemies
,
and
do
all
his
pleasure
in
Heaven
and
Earth
,
should
come
under
an
obligation
to
man
to
forgive
him
his
sins
.
A
strange
exchange
,
man
is
standing
bound
by
the
cords
of
his
own
sins
over
to
the
Justice
of
God
,
he
is
under
that
insoluble
tye
of
guiltinesse
;
God
in
the
mean
time
is
free
and
loosed
from
the
obligation
of
the
first
Covenant
,
that
is
,
his
promise
of
giving
life
to
man
;
we
have
loosed
him
from
that
voluntary
ingagement
,
and
are
bound
under
a
curse
;
and
yet
,
behold
the
permutation
of
grace
,
man
is
loosed
from
sin
to
which
he
was
bound
,
and
God
is
bound
to
forgive
sin
,
to
which
he
was
not
bound
.
He
enters
in
a
new
and
voluntary
ingagement
by
his
promise
,
and
give●
right
to
poor
creatures
to
sue
and
seek
forgivenesse
of
him
,
according
to
his
faithfulnesse
:
Yet
in
this
plea
,
as
it
becomes
us
to
u●e
confidence
,
because
he
gives
us
ground
by
his
promises
,
so
we
should
●eason
it
with
humility
,
knowing
how
infinitly
f●ee
and
voluntary
his
cond●●cension
is
,
being
alwayes
mindful
,
that
he
may
in
righteousnesse
exact
punishment
of
us
for
sin
,
●ather
then
we
seek
forgivenesse
from
him
;
and
yet
seek
it
we
ought
,
because
he
hath
ingaged
his
faithful
promise
;
which
opportunity
to
neglect
,
and
not
to
improve
,
either
through
fear
or
security
,
were
as
high
contempt
and
disobedience
to
him
,
as
these
sins
by
which
we
offend
him
.
Ce●tainly
,
the
very
N●me
of
God
revealed
to
us
,
or
known
by
natures
light
,
those
general
characters
of
his
Name
,
Mercy
and
Goodness
,
Power
and
Gre●tness
,
might
s●ffice
to
so
much
,
as
to
make
us
in
the
apprehensions
of
our
own
guiltinesse
and
provocations
of
his
Holinesse
,
to
look
no
other
way
,
then
to
his
own
merciful
and
gracious
nature
:
suppose
we
had
nothing
of
a
promise
from
him
,
by
which
he
is
bound
;
yet
,
as
the
very
apprehension
of
the
general
goodness
,
and
unlimited
bounty
,
and
original
happiness
that
is
in
God
,
ought
naturally
to
draw
the
creature
towards
him
in
all
its
wants
,
to
supplicat
his
fulnesse
,
that
can
supply
all
necessities
,
without
lessening
his
own
abundance
;
e●en
●o
,
if
we
did
only
apprehend
that
God
i●
the
fountain
of
mercy
,
and
that
he
is
infinitly
above
us
and
ou●
injuries
,
and
that
all
our
being
and
well-being
eternally
,
consists
in
his
sole
favour
;
this
,
I
say
,
alone
considered
,
might
draw
us
to
a
pouring
out
our
hea●●s
befo●e
him
,
in
the
acknowledgment
of
our
guiltinesse
,
and
casting
our selves
upon
his
mercy
,
(
as
the
term
is
used
in
War
)
when
there
is
no
quarte●
promised
,
and
no
capitulation
made
;
it
is
the
last
refuge
of
a
desperat
sinner
,
to
render
unto
God
upon
mercy
,
to
resign
himself
to
his
free
disposal
;
Since
I
cannot
but
perish
(
may
a
soul
say
)
without
him
,
there
is
no
way
of
escaping
from
his
wrath
,
I
will
rather
venture
,
and
go
in
to
the
King
,
and
if
I
perish
I
perish
;
there
is
more
hope
in
this
way
to
come
to
him
,
then
to
flie
from
him
,
perhaps
he
may
shew
an
act
of
absolute
soveraign
goodnesse
,
and
be
as
glorious
in
passing
by
an
offence
,
as
just
in
punishing
it
.
Do
I
not
see
in
man
,
(
in
whom
the
Divine
Majesty
hath
imprinted
some
characters
of
conscience
and
honesty
)
that
it
is
more
generous
and
noble
to
forgive
,
then
to
revenge
?
And
do
I
not
see
generally
among
men
,
clemency
and
compassion
is
commended
above
severity
,
and
●igour
,
though
just
,
especially
towards
these
who
are
inferiour
,
weak
,
unable
to
resist
,
and
have
yeelded
themselves
to
mercy
.
Now
,
shall
I
not
much
more
apprehend
that
of
God
,
which
I
admire
in
a
sinful
man
?
Shall
not
that
be
most
perfect
in
him
,
which
is
but
a
maimed
and
broken
piece
of
his
image
in
lost
man
?
Certainly
,
it
is
the
glo●y
of
God
to
conceal
an
offence
,
as
well
as
to
publish
it
;
and
he
can
shew
as
much
Greatnesse
and
Majesty
,
in
Mercy
,
as
in
Justice
:
therefore
I
will
wholly
commit
my self
to
him
.
I
think
a
man
ought
to
reason
so
,
from
the
very
natural
knowledge
he
hath
o●
God
.
But
when
ye
hav●
not
only
his
Name
and
Nature
published
,
but
his
Word
and
Promise
so
often
proclaimed
,
himself
come
under
some
●ye
to
receive
and
accept
graciously
all
sinners
that
flie
in
under
the
shadow
of
his
wings
of
mercy
;
then
O
,
with
how
much
perswasion
and
boldnesse
should
we
come
to
him
,
and
lay
open
our
sins
before
him
,
who
not
only
m●y
pardon
them
,
and
not
only
is
likely
to
do
it
,
seing
he
hath
a
gracious
n●ture
,
but
ce●tainly
will
pardon
them
,
cannot
but
do
it
,
because
his
faithfulnesse
requireth
it
.
Certainly
,
he
hath
superadded
his
Word
to
his
Name
,
his
Promise
to
his
Nature
,
to
confirm
our
faith
,
and
give
us
ample
ground
of
strong
consolation
.
There
is
another
more
suitable
notion
about
the
justice
of
God
,
in
forgiving
sin
;
it
hath
some
truth
in
the
thing
it self
,
but
whether
it
be
imported
here
,
I
dare
not
certainly
a●firm
.
Some
take
his
faithfulnesse
in
relation
to
his
word
of
promise
,
and
his
justice
in
relation
to
the
price
and
ransome
payed
by
Christ
,
importing
as
much
as
thi●
,
what
ever
sinner
comes
to
God
in
Christ
,
confessing
their
own
guiltinesse
in
sincerity
,
and
supplicating
for
pardon
,
he
cannot
in
justice
refuse
to
give
it
out
unto
them
,
since
he
hath
taken
compleat
satisfaction
of
Christ
.
When
a
sinner
seeks
a
discharge
of
all
sin
,
by
vertue
of
that
blood
,
the
Lord
is
bound
by
his
own
●ustice
to
give
it
out
,
and
to
write
a
free
remission
to
them
;
since
he
is
fully
payed
,
he
cannot
but
discharge
us
,
and
cancell
our
bonds
.
So
then
a
poor
sinner
that
desires
mercy
,
and
would
forsake
sin
,
hath
a
two●old
ground
to
suit
this
forgivenesse
,
upon
Christs
blood
,
and
Gods
own
word
,
Christs
purchase
and
payment
,
and
the
Fathers
promise
,
he
is
just
and
righteous
,
and
therefore
he
cannot
deny
the
one
,
nor
yet
take
two
satisfactions
,
two
payments
for
one
debt
;
and
he
is
faithful
,
so
he
cannot
but
stand
to
the
other
,
that
is
his
promise
;
and
thus
is
forgivenesse
ascertained
and
assured
unto
the
confessing
sinner
.
If
any
would
take
this
in
relation
to
confession
,
as
if
it
reflected
upon
that
which
preceeded
,
and
the
meaning
should
be
,
if
any
man
confesse
his
sin
,
he
is
just
to
●equi●e
confession
with
remission
,
he
cannot
in
righteousnesse
deny
one
that
deserves
it
so
well
,
he
is
just
to
return
some
suitable
recompence
,
to
such
a
humble
confession
;
this
sense
were
a
perverting
of
the
whole
Gospel
,
and
would
overturn
the
●oundations
of
grace
,
for
,
there
is
no
connexion
between
our
confession
,
and
his
remission
,
but
that
which
the
absolute
good
pleasure
of
his
will
hath
made
;
besides
,
that
repentance
is
●s
free
grace
given
from
the
exalted
Prince
,
as
remission
of
sins
is
.
SERMON
XIX·
1
Joh.
1.9
.
If
we
confesse
our
sins
he
is
faithful
,
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousnesse
.
Vers.
10.
If
we
say
that
we
have
not
sinned
,
we
make
him
a
liar
,
&c.
ANd
who
will
not
confesse
their
sin
,
say
you
?
Who
doth
not
confesse
sins
daily
,
and
therefore
,
who
is
not
●orgiven
and
pardoned
?
But
stay
,
and
consider
the
matter
again
,
take
not
this
upon
your
first
light
app●ehensions
,
which
in
Religion
are
commonly
empty
,
vain
,
and
superficial
;
but
search
the
Scriptures
,
and
your
own
hearts
,
that
ye
may
know
wh●t
confession
means
.
It
may
be
said
of
that
external
custome
of
confessi●n
that
many
of
you
have
,
that
the
Lord
hath
not
required
it
,
Sacrifices
and
burnt
offerings
thou
wouldest
not
,
some
external
submissions
and
confession●
,
which
ye
take
●or
compensation
●or
sins
and
offences
against
God
,
these
,
I
say
,
are
but
abomination
to
the
Lord
;
but
a
broken
and
a
contrite
heart
,
O
God
,
thou
wilt
not
despise
,
Psal.
51.16
,
17.
And
lo
,
I
come
to
do
thy
will
,
I
delight
in
it
,
Psal.
40.7
,
8.
When
external
professions
and
confessions
,
are
separated
from
the
internal
contrition
of
the
heart
,
and
godly
sorrow
for
sin
;
and
when
both
internal
contrition
,
and
external
profession
and
confession
are
divided
from
con●ormity
,
o●
study
of
conformity
to
Gods
will
,
then
they
a●e
in
no
better
acceptance
with
God
,
then
these
external
sacrifices
which
God
rejected
,
though
he
had
required
them
,
because
they
were
disjoyned
from
the
true
life
of
them
,
and
spiritual
meaning
,
that
is
,
faith
in
a
Mediator
,
and
love
to
obedience
.
If
confession
flow
not
from
some
contrition
of
heart
,
if
there
be
not
some
inward
spring
of
this
kind
,
the
heart
opened
,
and
unfolding
its
very
in-side
before
God
,
breaking
in
pieces
,
which
makes
both
pain
or
sense
,
and
likewise
gives
the
clearer
view
of
the
inward
parts
of
the
heart
;
and
if
it
be
not
joyned
with
affection
to
Gods
will
and
Law
,
earnest
love
to
new
obedience
,
it
is
but
a
vain
,
empty
,
and
counterfeit
confession
,
that
denyes
it self
.
I
suppose
,
a
man
confesse
sin
which
he
feels
not
,
or
forsakes
not
,
in
so
doing
he
declares
that
he
knows
not
the
nature
of
sin
,
he
may
know
such
an
action
,
that
it
is
commonly
called
sin
,
and
,
it
may
be
,
is
shamed
and
censured
among
men
,
and
therefore
he
confesseth
it
,
but
while
he
confesseth
it
without
sense
or
●eeling
,
he
declares
that
he
takes
it
not
up
as
sin
,
hath
not
●ound
the
vilenesse
and
loathsomnesse
of
the
nature
of
it
,
nor
beheld
it
as
it
is
a
violation
of
the
most
high
Lords
Laws
,
and
a
provocation
of
his
glorious
holinesse
.
Did
a
soul
view
it
thus
,
as
it
is
represented
in
Gods
sight
,
as
it
dishonours
that
glorious
Majesty
,
and
hath
manifest
rebellion
in
it
against
〈◊〉
,
and
a●
it
de●iles
and
pollute●
our
spirits
,
he
could
not
,
I
say
,
thus
look
upon
it
,
but
he
would
●in●
some
inward
soul-abhorrency
and
displicence
at
it
,
and
himself
too
.
How
monstruous
would
it
make
him
in
his
own
sight
?
It
could
not
but
affect
the
heart
,
and
humble
it
in
secret
before
God
;
whereas
your
forced
and
strained
confessions
made
in
publick
,
they
are
meerly
taken
on
then
,
and
p●oceed
from
no
inward
principle
,
there
is
no
sh●dow
of
any
●oul-humiliation
in
secret
,
but
as
some
use
to
put
on
sackcloath
when
they
come
to
make
that
pro●ession
,
and
put
it
〈◊〉
when
they
go
out
;
so
you
put
on
a
habit
of
confe●sion
in
publick
,
and
put
it
off
you
when
you
go
out
of
the
Congregation
.
To
ly
mou●ning
be●ore
the
Lord
,
in
your
secret
retirements
,
that
you
are
strangers
to
.
But
I
wonder
how
you
should
thus
mock
God
,
that
you
will
not
be
as
serious
and
re●l
in
confessing
,
as
in
sinning
?
Will
ye
sin
with
the
whole
man
,
and
confesse
only
with
the
mouth
?
Will
ye
act
sin
with
delight
,
and
not
con●esse
it
with
a
true
sorrow
that
indeed
affects
the
heart
?
Now
,
do
you
honour
God
by
confession
,
when
the
manner
of
it
declares
,
that
you
feel
not
the
bitternesse
o●
sin
,
and
conceive
not
the
holinesse
and
righteousnesse
of
God
,
whom
you
have
to
do
withall
?
Even
so
,
when
you
confesse
sin
,
which
you
do
not
fors●ke
,
you
in
so
far
declare
that
you
know
not
sin
,
what
it
is
you
confesse
,
and
so
,
that
you
h●ve
mocked
him
who
will
not
be
mocked
;
for
,
what
a
mockery
is
it
,
to
con●esse
these
●ault●
,
which
we
have
no
solid
ef●●ctual
purpose
to
re●o●m
?
To
vomit
up
our
sins
by
con●ession
,
that
we
may
with
more
desire
and
lust
lick
up
the
vomit
again
,
and
to
p●etend
to
wash
,
●or
nothing
else
,
but
to
retu●n
to
the
puddle
and
defile
again
.
My
brethren
,
out
of
the
same
fountain
comes
not
bitter
water
and
sweet
,
Jam.
3.11
.
Since
that
which
ordina●ily
proceeds
from
you
,
is
bitter
,
unsavoury
to
God
and
man
,
carnal
,
earthly
,
and
sensual
,
your
wayes
are
a
displayed
banner
against
Gods
will
,
then
lay
your
account
,
all
your
professions
and
acknowledgments
are
of
the
same
nature
,
they
are
but
a
little
more
sugared
over
,
and
their
inward
nature
is
not
changed
,
as
un●cceptable
to
God
,
as
your
sins
are
.
I
would
give
you
some
characters
out
of
the
Text
,
to
discover
unto
you
the
vanity
and
emptinesse
of
your
ordinary
consessions
.
The
conf●ssion
of
sin
must
be
particular
,
universal
,
perpetual
or
constant
,
Particular
,
I
say
,
for
there
a●e
many
thousands
who
con●esse
that
they
a●e
sinners
,
and
yet
do
not
at
all
confesse
their
sins
.
For
,
to
conf●sse
sins
,
is
to
confesse
their
own
real
,
actual
guiltinesse
,
that
which
they
indeed
have
committed
,
or
are
inclined
to
do
.
So
the
true
and
sincere
confession
of
a
repenting
people
is
expressed
,
1
King
.
8.38
.
What
prayer
or
supplication
soever
be
made
by
any
man
which
shall
know
the
plague
of
his
own
heart
,
and
spread
forth
his
hands
,
then
bear
thou
in
Heaven
,
and
forgive
every
man
whose
h●a●t
th●u
knowe●t
.
Now
consider
w●ether
o●
not
you
be
thus
a●qu●inted
with
your
own
hea●●s
and
way●
,
as
to
know
your
particular
plague
and
predominant
.
A●e
you
not
rather
wholly
strangers
to
your selves
,
especially
the
plague
o●
your
hea●ts
?
There
are
few
that
keep
so
much
as
a
Record
o●
Register
of
their
actions
done
against
Gods
Law
,
or
their
neglects
of
his
will
,
and
therefore
when
you
are
particularly
posed
about
your
sin●
,
or
the
challenge
of
sin
,
you
can
speak
nothing
to
that
,
but
that
you
never
knew
one
sin
by
another
;
that
is
indeed
,
you
never
observed
your
sins
,
you
never
knew
any
sin
,
but
contented
your self
with
the
t●adition
you
●eceived
that
you
were
sinners
;
but
if
any
man
be
used
t●●eflect
upon
his
own
wayes
,
yet
gene●ally
,
the
m●st
part
of
men
are
altogether
strangers
to
thei●
hearts
;
if
they
know
any
evil
of
themselves
,
it
is
at
most
,
but
something
done
,
or
undone
,
some
commission
or
omission
,
but
nothing
of
the
inward
fountain
of
sin
is
discovered
I
be●eech
you
then
,
do
not
deceive
your selves
with
this
general
acknowledgment
that
you
are
sinners
,
while
in
the
mean
time
your
real
particular
sins
are
hid
from
you
,
and
you
cannot
choose
but
hide
in
a
generality
from
God
.
Certain●y
,
you
are
far
from
forgivenesse
,
and
that
bles●e●nesse
of
which
David
speaks
,
Psal.
32.
for
this
●elongs
to
the
man
that
hideth
not
his
sins
,
in
whose
heart
is
no
guile
.
And
this
is
the
plainnesse
and
sincerity
of
the
heart
,
rightly
to
discern
its
own
plagues
,
and
unfold
them
to
him
.
David
,
no
doubt
,
would
any
time
have
confessed
that
he
was
a
sinner
,
but
ma●k
how
heavy
the
wrath
of
God
was
on
him
for
all
that
,
because
he
came
not
to
a
plain
,
ingenuous
,
and
humble
acknowledgment
of
his
pa●ticular
sins
.
I
confessed
my
s●n
,
and
mine
iniquity
I
hid
not
.
While
you
con●esse
only
in
gene●al
terms
,
you
confesse
others
sins
rather
then
yours
,
but
this
is
it
,
to
descend
into
our
own
hearts
,
and
find
out
our
just
and
true
accusation
,
our
real
debt
,
to
charge
our selves
as
narrowly
as
we
can
,
that
he
may
discharge
us
fully
,
and
forgive
us
freely
.
Next
,
I
say
,
confession
must
be
universal
,
that
is
,
of
all
sin
,
without
partiality
,
or
respect
to
any
sin
.
I
doubt
if
a
man
c●n
truly
repent
of
any
sin
,
except
he
in
a
manner
repent
of
all
sin
;
or
truly
forsake
one
sin
,
except
there
be
a
divorcement
of
the
heart
from
,
and
forsaking
of
all
sin
:
therefore
the
Apostle
saith
,
if
we
confess
our
sins
,
not
sin
simply
,
but
sins
,
taking
in
all
the
body
and
collection
of
them
;
for
it
is
opposed
to
that
,
if
we
say
we
have
no
sin
,
&c.
Then
there
lyes
a
necessity
upon
us
to
confesse
what
we
have
,
we
have
all
sin
,
and
so
should
confesse
all
sins
.
Now
,
my
meaning
is
not
,
that
it
is
absolutely
necessary
that
a
soul
come
to
the
particular
knowledge
,
and
acknowledgment
of
all
his
sins
,
whether
of
ignorance
,
or
infirmity
,
nay
,
that
is
not
possible
,
for
who
can
understand
his
errours
?
(
saith
David
)
cleanse
thou
me
from
secret
sins
,
Psal.
19.12
.
There
are
many
sins
of
ignorance
,
that
we
know
not
to
be
sins
,
and
many
escapes
of
infi●mity
,
th●t
we
do
not
advert
to
,
wh●ch
otherwise
we
might
know
.
Now
I
do
not
impose
that
bu●den
on
a
soul
,
to
conf●sse
every
individual
sin
of
that
kind
,
but
this
certainly
must
be
,
there
must
be
such
a
discovery
of
the
nature
of
sin
,
and
the
loathsomnesse
of
it
in
Gods
fight
,
and
the
hainous
guilt
of
it
,
as
may
ab●se
and
humble
the
soul
in
hi●
presence
;
there
must
be
some
distincter
and
clearer
view
of
the
dispositions
and
lusts
of
the
heart
,
then
men
attain
generally
unto
;
and
withall
,
a
discovery
of
the
holy
and
spiritual
meaning
of
Gods
Law
,
which
may
unfold
a
multitude
of
transgressions
,
th●t
are
hid
from
the
world
,
and
make
sin
to
abound
in
a
man●
sight
●nd
sense
;
(
for
when
the
L●w
enters
,
sin
abounds
)
and
to
close
up
this
,
as
the●e
are
many
sins
now
discovered
unto
such
a
〈◊〉
,
which
lay
hid
before
,
the
light
having
shined
in
upon
the
darknesse
;
and
above
all
,
the
desperat
wickednesse
of
the
heart
is
presented
,
so
there
is
no
sin
kno●n
and
discerned
,
but
there
is
an
equal
,
impartial
sorrow
for
it
,
and
indign●tion
against
it
.
As
a
believer
hath
respect
to
all
Gods
comm●nds
,
and
loves
to
obey
them
,
so
the
penitent
soul
hath
an
impa●tial
hatred
of
all
sin
,
even
the
dearest
and
most
beloved
idol
,
and
desires
unfeignedly
to
be
rid
of
it
.
Hence
your
usual
publick
confession●
of
sin
,
are
wipt
out
of
the
number
of
true
and
sincere
confessions
,
because
you
preten●
to
repent
of
one
sin
,
and
in
the
mean
time
,
neither
do
ye
know
a
multitude
of
other
sins
that
prevail
over
you
,
nor
do
you
mo●●n
for
them
,
nor
forsake
them
.
Nay
,
you
do
not
examine
your selves
that
way
,
to
find
out
the
temper
of
your
hearts
,
or
tenor
and
course
of
your
wayes
.
You
pretend
to
repent
for
drunkenness
,
or
such
like
,
and
yet
you
are
ordinary
c●●sers
,
swearers
,
liars
,
railers
,
neglecters
of
prayer
,
prophane●s
of
the
Sabbath
,
and
such
like
,
and
these
you
do
not
withal
mourn
for
.
In
sum
,
he
that
mou●ns
only
for
the
sin
that
men
censures
,
he
knoweth
and
confesseth
no
sin
sincerely
;
if
you
would
indeed
return
unto
God
from
some
grosse
evils
,
you
must
be
divorced
in
your
affections
from
all
sin
.
Then
this
confession
should
be
perpetuated
and
continued
,
as
long
as
we
are
in
this
life
,
for
that
i●
imported
by
comparing
this
vers.
with
these
it
stand●
between
.
If
we
say
we
have
no
sin
,
if
we
say
at
any
time
,
while
we
are
in
this
life
,
if
we
imagine
or
dream
of
any
such
perfection
he●e
,
we
●lie
.
Now
,
what
should
we
do
then
,
since
sin
is
alwaye●
lodging
in
our
mort●l
bodies
,
during
this
time
of
necessary
abode
beside
an
ill
neighbour
?
What
should
be
our
exercise
?
even
this
,
Confesse
your
sin●
▪
confesse
,
I
say
,
as
long
as
you
have
them
,
draw
out
this
,
the
length
of
that
:
Be
continually
groaning
to
him
under
that
body
of
de●th
,
and
mou●ning
under
your
daily
infi●mities
and
failings
;
that
stream
of
corruptions
runs
continually
,
●et
the
stream
of
your
contrition
and
confession
●un
as
uncessantly
;
and
there
is
an●ther
stream
of
Christs
blood
,
that
runs
constantly
too
,
to
cleanse
you
.
Now
herein
is
the
discovery
of
the
vanity
and
deceitfulnesse
of
many
of
your
conf●ssi●ns
,
publick
and
private
,
the
cu●rent
of
them
soon
d●ies
up
,
there
is
no
perpetuity
or
constancy
in
them
,
no
daily
humbling
or
abasing
your selves
,
but
all
that
is
,
is
by
fits
and
st●rts
,
upon
some
transient
conviction●
,
or
outward
censures
and
rebukes
:
●nd
thus
men
quickly
cover
and
bury
their
sins
in
oblivion
and
secu●ity
,
and
forget
what
manner
of
person●
they
were
,
they
are
not
under
a
daily
,
impa●●i●l
examination
of
their
wayes
,
takes
notice
of
nothing
but
some
solemn
and
g●osse
escapes
,
and
these
are
but
a
short
time
under
their
view
.
Now
,
let
me
apply
a
little
to
the
incouragement
of
poor
souls
,
who
being
inwardly
burdened
with
the
weight
of
their
own
guiltiness
,
exoner
themselves
by
confe●sion
in
his
bosome
;
as
you
have
two
suit●
,
and
two
desires
to
him
,
one
,
that
your
sins
may
be
forgiven
,
another
,
that
they
m●y
be
subdued
;
so
he
hath
two
solemn
ingagements
and
tyes
to
satisfy
you
;
one
,
to
forgive
your
sin●
,
and
another
,
to
cleanse
you
from
all
unrighteousness
.
The
soul
that
is
truly
penitent
,
is
not
only
desi●ous
of
pardon
of
sin
,
that
is
not
the
chief
or
only
design
o●
such
a
soul
in
application
to
Christ
;
but
it
is
withal
to
be
purified
from
sin
,
and
all
unrighteousnesse
,
and
to
have
ungodly
lusts
cleansed
away
;
and
herein
is
the
great
probation
of
su●h
an
ones
reality
,
it
will
not
suffice
or
satisfie
such
an
one
,
to
be
assured
o●
delivery
from
wrath
and
condemnation
,
but
he
must
likewise
be
redeemed
from
sin
,
that
it
have
no
dominion
over
him
;
he
desires
to
be
●reed
from
death
,
that
he
may
have
his
conscience
withall
purged
from
dead
works
,
to
serve
the
living
God
,
Heb.
9.14
.
He
would
have
sin
blotted
out
o●
a●
accusing
conscience
,
that
it
may
be
purged
out
of
the
affections
of
the
heart
,
&
he
would
have
his
sins
washed
away
for
this
end
especially
,
that
he
may
be
w●shed
from
his
sins
,
Rev.
1.5
.
Now
,
as
this
is
the
great
desire
and
design
of
such
a
heart
,
in
which
there
is
no
guile
,
to
have
sin
purified
,
and
purged
out
of
us
,
as
well
as
pardoned
,
so
there
is
a
special
tye
and
obligation
upon
God
our
Father
by
promise
,
not
only
to
pardon
sin
,
but
to
purge
from
sin
,
not
only
to
cover
it
with
the
garment
of
Christs
righteousnesse
,
and
the
breadth
of
his
infinit
love
,
but
also
,
to
cleanse
it
by
his
Spirit
,
effectually
applying
that
blood
to
the
purifying
of
the
heart
.
Now
where
God
hath
bound
himself
voluntarily
,
and
out
of
love
,
do
not
ye
loose
him
by
unbelief
,
for
that
will
bind
you
into
a
prison
:
but
labour
to
receive
these
gracious
promises
,
and
to
take
him
bound
as
he
offer●
.
Believe
,
I
say
,
that
he
will
both
forgive
you
,
and
in
due
time
will
cleanse
your
heart
from
the
love
and
delight
of
sin
;
believe
his
promise
,
and
ingagement
by
promise
to
both
,
and
this
will
set
to
a
seal
to
his
truth
and
faithfulnesse
.
There
is
nothing
in
God
to
affright
a
sinner
,
but
his
justice
,
holinesse
,
and
righ●eousnesse
,
but
unto
thee
,
who
in
the
humble
confession
of
thy
sins
,
flies
in
to
Iesus
Christ
,
that
very
thing
which
did
discourage
thee
,
may
now
incourage
thee
,
and
●●bolden
thee
to
come
,
for
he
is
just
and
faithful
to
forgive
sins
▪
hi●
Justice
being
now
sati●fied
,
is
ingaged
that
way
,
to
forgive
,
not
to
punish
.
SERMON
XX·
1
Joh.
1.10
.
If
we
say
that
we
have
not
sinned
,
we
make
him
a
liar
,
and
his
word
is
not
in
us
.
THere
is
nothing
in
which
Religion
more
consists
,
then
in
the
●rue
and
un●eigned
knowledge
of
our selves
.
The
Heathens
supposed
th●t
sentence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
know
thy self
,
descended
●●om
Heaven
.
It
was
indeed
the
Motto
of
the
wisest
and
most
●eligious
amongst
them
▪
but
certain
it
is
,
that
the
t●ue
and
sincere
unde●standing
of
ou●
selves
,
descends
●rom
the
Father
of
lights
,
and
is
a
great
gift
as
man
i●
capable
of
,
next
to
the
knowledge
of
God
him●self
.
The●e
is
nothing
more
necessary
to
man
,
either
as
man
,
or
as
a
Christian
,
either
as
indowed
with
●eason
,
o●
pro●essing
Religion
,
then
that
he
should
be
th●oughly
acquainted
with
himself
,
his
own
heart
,
its
disp●siti●ns
,
and
inclinations
,
and
lusts
,
his
wayes
,
and
actions
,
that
while
he
travels
abroad
to
other
creatures
and
Countreys
,
he
may
not
commit
so
shameful
an
absurdity
,
as
to
be
a
stranger
at
home
,
where
he
ought
to
be
best
acquainted
;
Yet
how
sad
is
it
,
that
this
which
is
so
absolutely
needful
,
and
universally
p●ofitable
,
should
be
lying
under
the
manyest
difficulties
in
the
attainment
of
it
?
So
that
there
is
nothing
ha●der
,
then
to
b●ing
a
man
to
a
pe●fect
unde●standing
of
himself
,
what
a
vile
,
naughty
,
and
base
creatu●e
he
is
,
how
defiled
and
desperatly
wicked
his
natu●e
,
how
abomin●ble
his
actions
,
in
a
word
,
what
a
compound
of
darknesse
and
wickednesse
he
i●
,
a
heap
of
defiled
dust
,
and
a
masse
of
con●usion
,
a
sink
o●
impiety
and
iniquity
,
even
the
best
of
mankind
,
those
of
the
rarest
and
most
●efined
extraction
,
take
them
at
thei●
best
estate
,
thus
they
are
as
sepulchres
painted
without
,
and
putrified
within
,
outwardly
ado●ned
,
and
within
●u●●
of
rottennesse
and
cor●uption
,
the
imagination
of
his
heart
only
evil
continually
.
Now
,
I
say
,
here
is
the
great
businesse
and
labour
of
Religion
,
to
bring
a
man
to
the
clear
discerning
of
his
own
nature
,
to
represent
unto
him
justly
his
own
image
,
as
it
is
painted
in
the
Word
of
God
,
and
presented
in
the
glasse
of
the
Law
,
and
so
by
such
a
surprizing
monstruous
appearance
,
to
affect
his
heart
to
self-abhorrency
in
dust
and
ashes
,
and
to
have
this
representation
,
however
unpleasant
,
yet
most
profitable
,
continually
obversant
to
our
minds
,
that
we
may
not
forget
what
manner
of
persons
we
are
.
Truly
,
I
may
say
,
if
there
be
a
perfection
in
this
estate
of
imperfection
,
herein
it
consists
;
and
if
there
be
any
attainment
of
a
Christian
,
I
account
this
the
greatest
,
to
be
truly
sensible
of
himself
,
and
vile
in
his
own
eyes
.
It
was
the
custome
of
Philip
King
of
Macedonia
,
after
he
had
overcome
the
●amous
Republick
of
Greece
,
to
have
a
young
man
to
salute
him
fi●st
every
morning
with
these
words
,
Philippe
homo
es
,
Philip
thou
art
a
man
,
to
the
end
that
he
might
be
daily
minded
o●
his
mortality
,
and
the
unconstancy
of
hum●ne
aff●irs
,
lest
he
should
be
puft
up
with
his
victory
,
and
this
was
done
be●ore
any
could
have
accesse
to
speak
with
him
,
as
if
it
were
,
to
season
and
prepare
him
for
the
actions
of
the
day
;
but
O
,
how
much
more
ought
a
Christian
to
train
up
his
own
heart
,
and
accustome
it
this
way
,
to
be
his
continual
remembrance●
of
himself
,
to
suggest
continually
into
his
mind
,
and
whisper
this
first
into
his
ear
in
the
morning
,
and
mid
day
,
and
evening
,
peccator
es
,
thou
art
a
sinner
,
to
hold
our
own
image
continually
before
us
,
in
prayer
,
and
praises
,
in
res●●aints
,
in
liberties
of
spi●it
,
in
religious
actions
,
and
in
all
our
ordinary
conversation
,
that
it
might
salt
and
season
all
our
thoughts
,
words
,
and
deeds
,
and
keep
them
from
that
ordinary
putrifaction
and
corruption
of
pride
and
self-conceit
,
which
maketh
all
our
ointm●nt
stink
.
If
we
say
we
have
no
sin
,
we
make
him
a
liar
.
Why
is
this
repeated
again
?
but
to
shew
unto
us
,
even
to
you
Christians
,
who
believe
in
Ch●ist
,
and
are
washen
in
his
blood
,
how
hard
it
is
to
know
our selves
a●ight
.
If
we
speak
of
the
g●osser
sort
of
persons
,
they
scarce
know
any
sin
,
nor
the
nature
and
vilenesse
o●
any
that
they
know
,
the●e●ore
they
live
in
secu●ity
and
peace
,
and
blesse
themselves
in
their
own
hearts
,
as
if
they
had
no
sin
;
for
such
I
say
,
I
shall
only
say
unto
●hem
,
that
your self
deceiving
is
not
so
subtill
,
but
it
may
soon
be
discerned
,
your
lie
is
grosse
,
and
quickly
seen
th●ough
.
But
I
would
turn
my self
to
you
Christians
,
who
are
in
some
measure
acquainted
with
your selves
,
yet
there
is
s●mething
against
you
from
this
word
;
after
ye
have
once
got
some
peace
from
the
challenge
of
sin
,
and
hope
of
pardon
,
you
many
times
fall
out
of
acquaintance
with
your selves
,
having
attained
by
the
Lords
grace
,
to
some
restraint
o●
the
more
visible
out-breakings
of
sin
;
you
have
not
that
occasion
to
know
your selves
by
,
and
so
you
remain
strangers
to
your
hearts
,
and
fall
into
better
likeing
with
your selves
,
then
the
fi●st
sight
of
your selves
permitted
you
.
Now
,
my
beloved
in
the
Lord
,
herein
you
are
to
be
blamed
,
that
you
do
not
rather
go
in
to
the
fountain
,
and
the●e
behold
the
stream●
,
then
only
to
behold
the
fountain
in
the
streams
;
you
ought
rather
upon
the
Lord●
testimony
of
man
,
to
believe
what
is
in
you
,
before
you
find
it
,
and
see
it
breaking
out
,
and
keep
this
character
continually
in
your
●ight
,
which
will
be
more
powerful
●o
humble
you
,
then
many
out-breaking●
.
I
think
we
should
be
●o
well
acqu●inted
with
our
own
natures
,
as
to
account
nothing
●●range
to
them
that
we
see
abroad
,
but
r●ther
think
all
the
gros●nesse
and
wi●ke●nesse
of
men
suitable
and
correspondent
to
o●r
spi●its
,
to
that
root
of
bitternesse
that
is
in
them
;
The
goodnesse
of
God
in
restraining
the
appearance
o●
that
in
us
,
which
i●
within
us
in
●e●lity
,
should
rather
increase
the
sense
of
our
own
wickednesse
,
then
dimin●sh
it
in
our
view
.
Indeed
,
self-love
is
that
which
blinds
us
,
and
bemists
us
in
the
sight
of
our selves
,
we
look
upon
our selves
through
this
●alse
medium
,
and
it
repr●sent●
all
things
more
beautiful
then
they
a●e
;
and
therefore
the
Apostle
hath
reason
to
s●y
,
we
deceive
our selves
,
and
we
make
God
a
liar
.
O
,
how
much
practical
self-deceit
is
there
in
the
application
of
truth
?
there
are
many
errours
contrary
to
the
truths
themselves
,
and
many
deceivers
,
and
deceived
,
who
spread
them
:
but
I
believe
there
is
more
errour
committed
by
men
,
in
the
application
of
truths
to
their
o●n
hearts
,
the●
in
the
contemplation
of
it
;
and
more
self-deceiving
,
then
de●eiving
of
others
.
It
is
strange
to
think
,
how
sound
,
and
clear
,
and
distinct
,
a
mans
judgement
will
be
against
those
evils
in
others
,
which
yet
he
seeth
not
in
himself
;
How
many
Christians
will
be
able
to
decipher
the
natur●
of
some
vices
,
and
unbowel
the
evils
of
them
,
and
be
quick-sighted
to
e●py
the
leas●
appea●ance
of
them
in
another
,
and
●o
condemn
it
,
and
yet
●o
pa●tial
a●e
they
in
judging
themselve●
,
●elf-love
so
purblinds
them
in
t●is
reflection
,
that
they
cannot
discern
that
in
them●elves
,
which
o●hers
cannot
but
discern
.
How
o●ten
do
men
declaim
against
pride
,
and
covetou●nesse
,
and
self-seeking
,
and
other
evils
of
that
kind
?
they
will
pour
out
a
flood
of
eloquence
and
zeal
against
them
▪
and
yet
●t
is
strange
they
do
not
adv●●t
,
that
they
are
accusing
themselves
,
and
impannel●ing
themselves
in
such
discourse●
,
though
others
,
it
may
be
,
will
easily
pe●ceive
●
p●●dominancy
of
these
evils
in
them
.
Who
art
thou
,
O
m●●
,
who
judgeth
another
,
and
●ost
the
same
things
?
Canst
thou
escape
Gods
judgement
?
Rom.
2.1
.
Consider
this
,
O
Ch●istian
,
that
thou
may
le●rn
to
turn
the
edge
of
all
thy
censures
and
convictions
against
●hy
self
,
that
thou
may
prevent
all
mens
judgements
of
thee
,
in
judging
thy self
all
things
,
that
men
can
judge
thee
,
that
is
,
a
●hief
of
sinners
,
that
hath
the
root
of
all
sin
in
thee
;
and
so
,
thou
may
anticipa●
the
divine
judgement
too
,
for
if
we
judge
our selves
,
we
shall
not
be
judged
.
Labour
thou
to
know
these
evils
tha●
are
incident
to
thy
nature
,
before
others
can
know
them
,
that
is
,
in
the
root
and
●ountain
,
before
they
come
to
the
●ruit
and
stream
;
to
know
sins
in
the
first
conceptions
of
them
,
before
they
come
to
such
productions
as
are
visible
;
and
this
shall
keep
thee
humble
,
and
preserve
thee
from
much
sin
,
and
thou
sh●lt
not
deceive
thy self
,
nor
dishonour
God
,
in
making
him
a
liar
,
but
rather
set
to
thy
seal
to
his
●ruth
,
and
his
word
shall
abide
in
thee
.
There
is
a
common
rule
that
we
have
in
judging
our selves
,
by
comparing
our selves
amongst
our selves
,
which
(
as
Paul
saith
)
is
not
wisdom
,
2
Cor.
10.12
.
When
we
do
not
measure
our
●elves
by
the
perfect
rule
of
Gods
holy
Word
,
but
parallel
our selves
with
other
persons
,
who
are
still
defective
from
the
rule
,
far
further
from
it
,
then
any
one
is
from
another
:
this
is
the
o●din●ry
method
of
the
judging
of
self-love
;
we
compare
with
the
worst
person●
,
and
if
we
be
not
so
bad
as
they
,
we
think
our selves
good
;
if
not
so
ignorant
as
some
ar●
,
we
presume
that
we
know
;
if
not
so
prophane
as
many
,
we
believe
our selves
religious
.
Lord
,
I
am
not
as
this
Publican
,
so
●aith
man●
in
their
hearts
,
there
's
a
curser
,
a
swearer
,
a
drunkard
,
a
blind
ignorant
soul
,
that
neglects
prayer
in
privat
and
publick
,
and
upon
these
ruines
of
others
sins
,
they
build
some
better
estimation
of
themselves
.
But
,
I
pray
〈◊〉
what
will
that
avail
you
to
be
unlike
them
,
you
be
more
unlike
your
pattern
,
then
they
are
unlike
you
?
It
may
be
,
others
will
compare
with
these
that
are
good
,
but
it
is
with
that
which
is
worst
in
them
,
and
not
that
which
is
best
;
How
often
do
men
reckon
this
way
,
here
is
a
good
man
,
here
is
an
eminent
person
,
yet
he
is
such
and
such
,
subject
to
such
infirmities
,
and
here
self-love
flatters
it self
,
and
by
flattering
,
deceives
it self
.
My
beloved
,
let
us
learn
●o
establish
a
more
perfect
rule
,
which
may
shew
all
our
imperfections
:
let
our
rule
ascend
,
that
our
hearts
may
descend
in
humility
,
but
when
our
rule
and
pattern
descends
to
men
of
like
infirmities
,
then
our
pride
and
self-conceit
ascend●
,
and
the
higher
we
be
that
way
in
our
own
account
,
the
lower
we
are
indeed
,
and
in
Gods
account
;
and
the
lower
we
be
in
our selves
,
we
lose
nothing
by
it
,
for
as
God
is
higher
in
our
account
,
so
we
are
higher
in
Gods
account
,
according
to
that
standing
rule
,
Mat
23.12
.
Whosoever
shall
exalt
himself
shall
be
abased
,
and
he
that
shall
humble
himself
shall
be
exalted
.
SERMON
XXI·
1
Joh.
2.1
.
My
little
children
,
these
things
write
I
unto
you
,
that
ye
sin
not
.
And
if
any
man
sin
,
we
have
an
advocate
with
the
Father
,
&c.
THE
Gospel
is
an
intire
uniform
piece
,
all
the
parts
of
it
are
interwoven
through
other
,
and
interchangeably
knit
together
;
so
that
there
can
be
no
dividing
of
it
,
no
more
then
of
Christs
coat
that
was
without
seam
.
If
you
have
it
not
altogether
by
the
divine
lot
,
you
cannot
truly
have
any
part
of
it
,
for
they
are
so
knit
together
,
that
if
ye
disjoyn
them
,
you
destroy
them
;
and
if
they
cease
to
be
together
,
they
cease
al●ogether
to
be
.
I
●peak
this
,
because
there
may
be
pretensions
to
some
abstracted
parts
of
Ch●●stianity
;
one
man
p●etends
to
●aith
in
Iesus
Christ
,
and
perswasion
of
pardon
of
sin
,
and
in
this
there
may
be
some
secret
glo●ying
,
a●ising
from
that
con●●dence
:
another
may
p●eten●
to
the
study
of
holinesse
and
obedience
,
and
may
indeavour
something
that
way
,
to
do
known
duties
,
and
abstain
from
grosse
sin●
.
Now
,
I
say
,
if
the
first
do
not
conjoyn
the
st●dy
of
the
second
,
and
,
if
the
●econd
do
not
lay
down
the
first
as
the
foun●●tion
,
both
of
them
imb●●ce
a
shadow
for
the
thing
it self
;
be●au●●
they
separat
these
things
that
God
hath
joyned
▪
and
so
can
●●ve
no
b●ing
,
but
in
mens
fan●y
,
when
they
are
not
conjoyned
.
He
that
would
pretend
to
a
righteousnesse
of
Christ
without
him
,
must
●ithall
study
to
have
the
righteousnesse
of
the
Law
fulfilled
within
him
;
and
he
that
indeavours
to
have
holinesse
within
,
must
withal
go
out
of
himself
,
to
seek
a
righteousnesse
without
him
,
whereupon
to
build
hi●
peace
and
acceptance
with
God
,
or
else
,
n●ither
of
them
hath
truly
any
righteousnesse
without
them
,
to
cover
them
,
or
holinesse
within
,
to
cleanse
them
.
Now
here
the
beloved
Apostle
shews
us
this
divine
contexture
of
the
Gospel
,
The
gre●t
and
compr●hensive
end
and
design
of
the
Gospel
is
,
peace
in
pardon
of
sin
,
and
purity
from
sin
:
These
things
I
write
unto
you
,
that
you
sin
not
,
&c.
The
Gospel
is
comprised
in
commands
and
promises
;
both
make
one
web
,
and
〈◊〉
in
together
.
The
immediat
end
of
the
command
is
,
that
we
sin
not
;
nay
,
but
there
is
another
thing
alwayes
either
expresly
added
,
or
t●citly
understood
;
but
if
any
man
sin
(
that
desires
not
to
●in
)
we
have
an
advocate
with
the
Father
:
so
the
promise
comes
in
as
a
su●sidiary
h●lp
to
all
the
pr●c●pts
.
It
is
ann●x●d
to
give
security
to
a
poor
soul
from
despair
;
and
therefore
the
Apostle
t●●cheth
you
a
bless●d
Art
of
constructing
all
the
commands
and
exhortations
of
the
Gospel
,
those
of
the
highest
pitch
,
by
supplying
the
full
sense
with
this
happy
and
seasonable
caution
or
caveat
,
but
if
any
man
sin
,
&c.
Doth
that
command
,
Be
ye
holy
as
I
am
holy
,
perfect
as
your
heavenly
Father
,
which
sounds
●o
much
unattainable
perfection
,
and
seems
to
hold
forth
an
inimitable
pattern
,
doth
it
,
I
say
,
discourage
thee
?
Then
,
use
the
Apostles
Art
,
add
this
caution
to
the
command
,
subjoyn
this
sweet
exceptive
,
But
if
any
man
(
that
desires
to
be
holy
,
and
gives
himself
to
this
study
)
fail
often
,
and
fall
,
and
defile
himself
with
unholinesse
,
let
him
not
despair
,
but
know
that
he
hath
an
advocate
with
the
Father
;
If
that
of
Pauls
urge
thee
,
present
your
bodies
a
living
sacrifice
,
and
be
ye
not
conformed
to
the
world
,
but
transformed
,
and
glorifie
God
in
your
bodies
and
spirits
which
are
his
,
Rom.
18.1
,
2.
and
1
Cor.
6.20
.
And
cleanse
your selves
from
all
fil●hiness●
of
the
flesh
and
spirit
,
2
Cor.
7.1
.
And
walk
in
the
spirit
,
and
walk
as
children
of
the
light
,
&c.
If
these
do
too
rigorously
exact
upon
thee
,
so
as
to
make
thee
lose
thy
peace
,
and
weaken
thy
hea●t
and
hands
;
learn
to
make
out
a
●ull
sentence
,
and
fill
up
the
full
sense
and
meaning
of
the
Gospel
,
according
as
you
see
it
done
here
.
But
if
any
man
,
(
whose
inward
heart-desires
,
and
chief
designs
are
towards
these
things
,
who
would
think
himself
happy
in
holinesse
and
conformity
to
God
,
and
estimat●
his
blessednesse
or
misery
,
from
his
union
or
separation
from
God
)
sin
,
then
we
have
an
advocat
with
the
Father
,
even
Iesus
Christ
the
righteous
,
who
hath
all
that
we
want
,
and
will
not
suffer
any
accusation
to
fasten
upon
us
,
as
long
as
he
lives
to
make
intercession
for
us
.
On
the
other
han●
,
take
a
view
of
the
promises
of
the
Gospel
,
though
the
immediat
,
and
next
end
of
them
is
,
to
give
peace
to
troubled
souls
,
and
settle
us
in
the
high
point
of
our
acceptance
with
God
,
yet
certainly
,
they
have
a
further
end
,
even
purity
from
sin
,
as
well
as
pardon
of
sin
,
cleansing
from
all
sin
and
filthinesse
,
as
well
as
covering
of
●●lthinesse
.
These
things
I
write
unto
you
,
that
ye
sin
not
;
What
things
?
Consider
what
goes
before
,
and
what
follows
a●ter
,
even
the
publication
of
the
Word
of
Life
,
and
eternal
life
in
him
,
the
declaration
of
our
fellowship
with
God
in
Christ
,
the
offering
of
the
blood
of
Christ
,
able
to
cleanse
all
sin
,
the
promise
of
par●on
to
the
penitent
,
confession
of
sin
,
all
these
things
〈◊〉
write
,
that
ye
sin
not
;
so
that
this
seems
to
be
the
ultimat
end
,
and
chief
design
of
the
Gospel
,
●nto
which
all
tends
,
unto
which
all
work
to●ether
:
the
promises
are
for
peace
,
and
peace
〈◊〉
for
purity
;
the
promises
are
for
faith
,
and
●aith
is
for
purifying
of
the
heart
,
and
perform●ng
the
precepts
;
so
that
,
all
at
length
returns
●o
this
,
from
whence
while
we
swerv'd
,
all
this
mi●ery
is
come
upon
us
;
In
the
beginning
,
it
was
thus
,
man
created
to
glorifie
God
,
by
obedience
to
his
blessed
will
,
sin
interposeth
,
and
ma●reth
the
whole
frame
,
and
from
this
hath
a
flood
of
misery
flowed
in
upon
us
:
Well
,
the
Gospel
comes
offering
a
Saviour
,
and
●orgivenesse
in
him
;
thus
peace
is
purchased
,
pardon
granted
,
the
soul
●s
restored
unto
its
primitive
condition
,
and
state
of
subordination
to
Gods
will
,
and
so
redemption
ends
,
where
creation
began
,
or
rather
●n
a
more
perfect
frame
of
the
same
kind
.
The
second
Adam
builds
what
the
first
Adam
broke
down
,
and
the
Son
re-creats
what
the
Father
in
the
beginning
created
,
yea
,
with
some
addition
;
●n
this
new
edition
of
mankind
,
all
seems
new
;
new
Heavens
,
and
new
Earth
,
and
that
because
the
creature
that
was
made
old
,
and
defiled
with
●in
,
is
made
new
by
grace
.
Now
,
he●●e
you
may
●earn
the
second
part
of
this
lesson
,
that
the
Apostle
teacheth
us
;
as
ye
ought
to
correct
(
as
it
were
)
precepts
of
the
Gospel
,
by
subjoyning
p●omises
in
this
manner
,
so
ye
ought
to
di●ect
promises
,
toward●
the
performance
of
his
p●ecepts
,
as
their
chief
end
:
whensoever
you
●ead
it
w●itten
,
The
blood
of
Christ
cleanseth
from
〈◊〉
sin
,
if
we
confesse
,
he
is
faithful
to
forgive
our
sins
▪
God
so
loved
the
world
,
that
he
gave
his
Son
;
〈◊〉
that
believeth
hath
everlasting
life
,
&c.
The●
make
up
the
intire
sense
and
meaning
,
after
〈◊〉
manner
,
These
things
are
written
,
that
we
sin
not
.
I●
there
a
redemption
from
wrath
published
?
〈◊〉
there
reconciliation
with
God
preached
?
And
are
we
beseeched
to
come
and
have
the
benefit
of
them
?
Then
say
,
and
supply
within
thine
ow●
heart
,
These
things
are
written
,
published
,
an●
preached
,
that
we
may
not
sin
.
Look
to
the
furthest
end
of
these
things
,
it
is
,
that
we
sin
not
.
The
end
of
things
,
the
scope
of
writings
,
an●
the
purpose
of
actions
,
is
the
very
measure
o●
them
,
and
so
that
is
the
best
interpreter
of
them
.
The
scope
of
Scriptures
,
is
by
all
accounted
th●
very
threed
,
that
will
lead
a
man
●ight
in
and
ou●
of
the
labyrinths
that
are
in
it
.
And
so
it
is
used
as
the
rule
of
the
interpretation
in
the
parts
of
it
.
Now
,
(
my
beloved
in
the
Lord
)
take
〈◊〉
the
scope
of
the
whole
Scriptures
,
the
mark
th●●
all
the
Gospel
shoots
at
,
These
things
I
write
unto
you
,
that
ye
sin
not
.
You
hear
it
is
true
,
〈◊〉
pardon
of
sin
,
of
delivery
from
wrath
,
of
not
coming
into
condemnation
,
of
covering
offences
,
o●
blotting
them
out
as
a
cloud
,
all
these
you
read
and
hear
:
But
what
do
they
all
aim
at
?
If
you
consider
not
that
attentively
,
you
shall
no
more
unde●stand
the
plain
Gospel
,
then
you
can
expound
a
parable
without
observing
the
scope
of
it
.
Do
you
think
these
have
no
further
aim
,
then
to
give
you
peace
,
and
to
secure
you
from
fears
and
terrours
,
that
you
may
then
walk
as
you
li●t
,
and
follow
the
guiding
of
your
own
hearts
?
Nay
,
i●
you
take
it
so
,
you
totally
mistake
it
,
if
you
do
not
re●d
on
,
and
find
all
these
things
w●itten
to
this
end
,
that
we
sin
not
,
you
erre
,
not
understanding
,
or
misunderstanding
the
Scriptures
.
These
things
I
write
unto
you
,
little
children
:
To
inforce
this
the
more
sweetly
,
he
useth
this
affectionat
compellation
,
little
children
,
for
,
in
all
things
affection
hath
a
mighty
stroak
,
almost
as
much
as
reason
;
it
is
the
most
suitable
way
to
prevail
with
the
spirit
of
a
man
,
to
deal
in
love
and
tendernesse
with
it
;
it
insinuats
more
sweetly
,
and
so
can
have
lesse
resistance
,
and
therefore
works
more
strongly
.
It
is
true
,
another
way
of
terrours
,
threatnings
,
and
reproo●●
mingled
with
sharp
and
heavy
words
of
challenges
,
may
make
a
great
deal
of
more
no●●e
,
and
yet
it
hath
not
such
vertue
,
to
preva●l
with
●
rational
soul
;
the
Spirit
of
the
Lord
was
not
in
the
wind
,
nor
in
the
earthquake
,
nor
in
the
fire
,
but
in
the
still
and
calm
voice
,
which
came
to
Elijah
,
1
King
.
19.11
,
12.
These
suit
not
the
gentle
dove-like
disposition
of
the
Spirit
,
and
though
they
be
fit
to
rent
rocks
in
pieces
,
yet
they
cannot
truly
break
heart●
,
and
make
them
cont●ite
:
The
Sun
will
make
a
m●n
sooner
p●rt
with
his
cloak
,
then
the
wind
;
such
is
the
differen●e
between
the
warm
beams
of
affection
,
and
the
boistrous
violence
of
p●ssion
or
terrour
.
Now
,
O
that
there
were
such
a
●pirit
in
them
who
preach
the
Gospel
,
such
a
fathe●ly
affection
,
that
with
much
pity
and
compassion
they
might
call
sinners
from
the
wayes
of
death
.
O
,
there
is
no
subject
,
in
which
a
man
may
have
mo●e
room
for
melting
affections
,
nothing
that
will
admit
of
such
bowels
of
compassion
as
this
,
the
multitude
of
souls
posting
to
destruction
,
and
so
blind-folded
,
that
they
cannot
see
it
.
Here
the
fountain
of
tears
might
be
opened
to
run
abundantly
▪
the
Lord
pe●sonats
a
tender-hear●ed
Father
or
Husband
often
,
Oh
,
why
will
ye
die
?
Ye
have
broken
my
heart
with
your
whorish
heart
:
O
Ierusalem
,
how
oft
would
I
,
but
thou
wouldst
not
?
When
he
,
who
is
not
subject
to
humane
pas●ions
,
expresseth
himself
thus
,
how
much
more
doth
it
become
u●
,
poor
creatures
,
to
have
pity
on
our
fellow-creatures
?
Should
it
not
presse
out
from
us
many
groan●
,
to
see
so
many
pe●ishing
,
even
beside
salvation
.
I
wish
you
would
take
it
so
,
that
the
warning
you
to
flee
from
the
wrath
to
come
,
is
the
greatest
act
of
s●vour
and
love
that
can
be
done
to
you
.
It
becomes
us
to
be
solicitous
about
you
,
and
declare
unto
you
,
that
you
will
meet
with
destruction
in
those
paths
you
walk
into
▪
that
these
wayes
go
down
to
the
chambers
of
death
.
O
that
it
might
be
done
with
so
much
feeling
compassion
of
your
misery
,
as
the
necessity
of
it
requires
.
But
,
why
do
many
of
you
t●ke
it
so
hard
to
be
thus
forwarned
,
and
have
your
danger
declared
unto
you
?
I
guesse
at
the
reason
of
it
;
you
are
in
a
distemper
,
as
sick
children
distempered
in
a
fever
,
who
a●e
not
capable
to
discern
their
parents
tender
affection
,
when
it
crosseth
their
own
inclinations
and
wayes
.
SERMON
XXII·
1
Joh.
2.1
.
My
little
children
,
these
things
write
I
unto
you
,
that
ye
sin
not
.
And
if
any
man
sin
,
we
have
an
advocate
with
the
Father
,
&c.
CHrist
Iesus
came
by
water
and
by
blood
,
not
by
water
only
,
but
by
blood
also
,
and
I
add
,
not
by
blood
only
,
but
by
water
also
,
Chap
5.6
.
In
sin
,
there
is
the
guilt
,
binding
over
to
punishment
,
and
there
is
the
filth
or
spot
,
that
defileth
the
soul
in
Gods
sight
:
To
take
away
guilt
,
nothing
so
fit
as
blood
,
for
there
is
no
punishment
beyond
blood
,
therefore
saith
the
Apostle
,
without
the
shedding
of
blood
there
is
no
remission
of
sin
,
Heb.
9.22
.
and
for
the
stain
and
spot
,
nothing
is
so
suitable
as
water
,
for
that
is
generally
appointed
for
cleansing
;
and
some
shadow
of
this
the
Heathens
had
,
who
had
their
lust●a●ions
in
water
,
and
thei●
expiation●
by
blood
;
but
more
significantly
and
plainly
,
the
Iews
,
who
had
their
purifications
by
sp●inkling
of
water
▪
Numb.
8.7
.
and
expiations
by
sac●ificing
of
slain
b●●st●
;
but
all
the●●
were
but
evanishing·
shadows
:
now
the
substance
is
come
▪
Iesus
Christ
is
c●me
in
water
and
blood
;
in
wa●e●
,
to
clean●●
the
spots
of
the
soul
,
to
pu●ifie
it
●●om
all
filth●nesse
;
and
in
blood
,
to
satisfie
for
sin
,
and
remove
the
punishment
.
You
have
both
in
these
words
of
the
Apostle
,
(
●o●●e
labours
to
let
out
unto
us
the
true
Chris●
,
whole
and
inti●e
)
These
things
I
write
unto
you
that
ye
sin
not
:
He●e
is
the
proper
end
of
the
●ater
;
and
if
any
man
sin
,
we
have
Christ
a
propitiation
for
our
sins
,
here
is
the
blood
,
the
end
of
the
blood
i●
,
to
s●ve
us
,
the
end
of
the
water
is
,
that
we
sin
no●
,
since
we
are
saved
.
He
came
in
the
blood
of
expiation
,
becaus●
we
had
sinned
;
he
came
i●
the
water
of
sanctification
,
that
we
might
not
sin
.
His
blood
speaks
peace
to
the
soul
,
and
the
water
subjoy●s
,
but
let
them
not
return
to
folly
.
His
blood
cryes
,
Behold
thou
art
made
whole
,
and
the
water
echoes
unto
it
,
sin
no
more
,
l●st
a
worse
thing
bef●ll
thee
,
Joh.
5.14
.
These
two
streams
o●
water
and
blood
,
which
a●e
appointed
for
purity
and
pardon
,
run
intermingled
all
alongs
,
and
so
the
proper
effects
of
them
are
interchangeably
attributed
to
either
of
them
,
he
hath
washed
us
in
hi●
blood
,
Rev.
1.5
.
and
7.14
.
And
the
blood
of
Christ
cleanseth
u●
from
all
sin
▪
Then
certainly
,
this
blood
cannot
be
without
water
,
it
is
n●ver
separated
from
it
,
the
proper
effect
of
blood
is
to
cover
sin
,
but
because
the
water
runs
in
that
channel
,
and
is
conveyed
by
the
blood
thither
,
therefore
it
doth
cleanse
sin
,
●s
well
as
cover
it
.
These
things
I
write
unto
you
,
that
ye
sin
not
▪
This
then
is
the
design
of
the
whole
Gospel
,
the
g●eat
and
grand
design
,
to
destroy
sin
,
and
save
the
sinner
.
There
is
a
treaty
of
peace
made
with
the
sinner
,
and
Christ
is
the
peace-maker
:
a
tender
of
life
and
salvation
is
made
to
him
,
but
there
is
no
treaty
,
no
capitulation
,
or
composition
with
sin
,
out
it
must
go
,
fi●st
out
of
its
domin●on
,
then
out
of
its
habitation
;
it
must
fi●st
lose
its
power
,
and
then
its
beeing
in
a
believer
;
yea
,
this
is
one
of
the
chief
articles
of
our
peace
,
not
only
required
of
us
as
our
duty
,
that
we
should
destroy
that
,
which
cannot
but
destroy
us
;
(
for
,
if
any
man
will
needs
hugg
and
imbr●ce
his
sins
,
and
cannot
part
with
them
,
he
must
needs
die
in
their
imbracements
,
because
the
Council
of
Heaven
hath
irrevocably
past
a
fatall
sentence
against
sin
,
as
the
only
thing
that
in
all
the
Creation
hath
the
most
perfect
opposition
to
his
blessed
will
,
and
contrariety
to
his
holy
●ature
)
but
also
and
especially
,
as
the
great
stipulation
and
promise
upon
his
part
,
to
redeem
●s
from
all
our
iniquities
,
and
purifie
us
to
himself
,
a
people
zealo●●
of
good
works
;
and
not
only
to
redeem
us
from
hell
,
and
deliver
u●
from
wrath
,
Ti●
.
2
14.
He
hath
undertaken
this
gr●●t
work
,
to
compe●●e
this
mutiny
and
rebellion
that
was
raised
up
in
the
Creation
by
sin
,
els●
what
peace
could
be
between
God
and
us
,
as
long
as
his
enemy
and
ours
dwelt
in
our
bosome
,
and
we
at
peace
with
it
.
Now
,
take
a
short
view
of
these
thing●
,
〈◊〉
are
wri●ten
in
the
preceeding
Chapter
,
and
〈◊〉
shall
see
that
the
ha●monious
v●ice
●f
all
tha●
is
in
the
Gospel
,
is
this
,
that
we
sin
not
.
Let
me
say
further
,
as
these
things
are
written
th●t
we
sin
not
,
so
all
thing●
are
done
that
we
sin
not
.
Tak●
all
the
whole
wo●k
of
Creation
,
of
Providenc●
,
of
Redemption
,
all
of
them
speak
one
language
,
that
we
sin
not
:
D●y
unto
day
uttereth
speech
,
and
night
unto
night
sheweth
knowledge
:
There
is
no
speech
nor
language
where
their
voice
i●
not
heard
,
P●al.
19.2
,
3.
And
,
a●
in
that
place
,
their
voice
proclaims
the
Glory
,
Majesty
,
and
Goodness
of
God
,
so
they
with
the
same
sound
,
proclaim
and
declare
,
that
we
should
not
sin
against
such
a
God
,
so
great
,
and
so
good
;
all
that
we
see
,
suggests
and
in●in●ats
this
unto
our
hearts
▪
all
that
we
hear
,
whispers
this
unto
our
ears
,
that
we
sin
not
:
That
he
made
us
,
and
not
we
our selves
,
and
that
we
are
the
very
work
of
his
hands
,
this
speaks
our
absolute
and
essential
dependence
on
him
,
and
therefore
proclaims
with
a
loud
voice
,
that
sin
,
which
would
cut
off
this
subordination
,
and
loose
from
this
dependence
upon
his
holy
will
,
is
●
monstruous
unnatural
thing
.
Take
all
his
mer●ies
towards
us
,
whether
general
or
particular
,
the
tr●nscendent
abundance
of
his
infinit
goodnesse
in
the
earth
,
that
river
of
his
riches
that
●un●
through
it
,
to
wa●●●
every
m●n
,
and
brings
supply
to
his
door●
,
that
infinit
variety
that
is
in
Heaven
and
Earth
,
and
all
of
them
of
equ●l
birth-right
with
man
,
yet
by
the
Law
of
our
Maker
,
a
yoke
of
subjection
and
service
to
man
i●
imposed
upon
them
,
so
that
man
is
,
in
a
manner
,
set
in
the
Center
of
all
,
to
the
end
that
all
the
several
qualifications
,
and
pe●fections
that
are
in
every
creature
,
may
concenter
and
meet
together
in
him
,
●nd
flow
tow●rds
him
.
Look
upon
all
his
particular
●cts
of
care
and
favour
towards
thee
,
consider
his
judgments
upon
the
world
,
upon
the
nation
,
or
thine
own
person
,
put
to
thine
ear
,
●nd
he●r
,
this
is
the
joynt
harmonious
melody
,
this
is
the
proclamation
of
all
,
that
we
sin
not
,
that
we
sin
not
against
so
good
a
God
,
and
so
great
a
God
,
that
were
wickednesse
,
thi●
were
madnesse
.
If
he
wound
,
it
is
that
we
sin
not
;
if
he
heal
again
,
it
is
that
we
sin
not
.
Doth
he
kill
,
it
i●
that
we
sin
not
.
Doth
he
make
●live
,
it
is
for
the
same
end
.
Doth
he
shut
up
and
restrain
our
liberty
,
either
by
bond●ge
,
or
sicknesse
,
or
other
afflictions
,
why
?
he
means
that
we
sin
not
.
Doth
he
open
●gain
,
he
means
the
same
thing
,
that
we
sin
no
more
,
lest
a
worse
thing
befall
us
.
Doth
he
make
many
to
fall
in
battel
,
and
turns
the
●ury
of
that
upon
us
,
the
voice
of
it
is
,
that
you
who
are
left
behind
,
should
sin
no
more
.
Is
there
severity
towards
others
,
and
towards
you
clemency
;
O
,
the
loud
noise
of
that
i●
,
sin
not
.
But
alas
,
the
re●ult
o●
all
is
,
that
which
is
written
,
Psal.
78.32
.
Neverthelesse
they
sinned
still
.
In
the
midst
of
so
many
concurring
testimonies
,
in
the
very
throng
of
all
the
sounds
and
voices
that
all
the
works
of
God
utter
,
in
the
very
hearing
of
these
,
neverthelesse
to
sin
still
,
and
not
to
return
and
enquire
early
after
God
,
this
is
the
plague
and
judgment
of
the
Nation
.
But
let
us
return
to
the
words
,
These
things
,
&c.
That
which
is
written
of
the
word
of
life
,
that
whi●h
was
from
the
beginning
,
and
was
manifested
unto
us
,
that
is
written
that
we
sin
not
:
for
,
●aith
this
same
Apostle
,
Chap.
3.5.8
.
And
ye
know
that
he
was
manifested
to
take
away
our
sins
,
and
〈◊〉
him
is
no
sin
;
yea
,
for
this
very
purpose
(
saith
he
)
that
he
might
destroy
the
works
of
the
devil
.
Now
,
is
this
the
great
businesse
,
that
drew
the
Son
out
of
the
Fathers
bosome
,
to
destroy
the
a●ch-enemy
,
and
capital
rebell
,
Sin
,
which
,
as
to
man
,
is
a
work
of
Satans
,
because
it
f●●st
entered
in
man
by
the
Devils
suggestion
and
counsel
:
all
that
misery
and
ruine
,
all
these
works
of
darknesse
and
death
,
that
Satan
had
by
his
malice
and
policy
wrought
upon
,
and
in
poor
mankind
,
Iesus
was
manifested
in
the
flesh
without
sin
,
to
destroy
and
take
away
sin
out
of
our
fl●sh
,
and
to
abolish
and
destroy
Satans
work
,
which
he
had
builded
upon
the
ruines
of
Gods
work
,
of
the
image
of
God
,
and
to
repai●
and
renew
that
first
blessed
wo●k
of
God
in
man
,
Eph.
4.23
,
24.
Now
,
O
how
cogent
and
pe●swading
is
this
,
one
so
high
,
come
down
so
low
,
one
dwelling
in
inaccessible
glory
,
manifested
in
the
flesh
,
in
the
infi●mity
and
weaknesse
of
it
,
to
thi●
very
purpose
,
to
repair
the
Creation
,
to
make
up
th●●●●aches
of
it
,
to
destroy
sin
,
and
●ave
the
sinner
;
what
force
is
in
this
to
perswade
a
soul
that
truely
believe●
it
,
not
to
sin
?
for
,
may
he
think
within
himself
,
Shall
I
save
that
which
Christ
came
to
destroy
?
Shall
I
intertain
and
maintain
that
which
he
came
to
take
away
,
and
do
what
in
me
lyes
to
〈◊〉
the
great
end
of
his
glorious
and
wonde●ful
descent
from
Heaven
?
Shall
I
joyn
hands
,
and
associat
with
my
lusts
,
and
war
for
them
,
which
w●r
agai●st
my
soul
,
and
him
that
would
save
my
●oul
?
Nay
,
〈◊〉
us
conclude
(
my
beloved
)
within
our
own
hearts
,
Is
the
Word
and
Prince
of
life
manifested
from
Heaven
,
and
come
to
ma●●
and
unmake
that
wo●k
of
Satan
,
that
he
may
rescue
me
from
●n●er
his
tyranny
?
●hen
God
forbid
that
I
should
help
Satan
to
build
up
that
which
my
Saviour
is
●●sting
down
,
and
to
make
a
prison
for
my self
,
and
cords
to
bind
me
in
it
for
everlasting
.
Nay
,
will
a
believing
foul
say
,
rather
let
me
be
a
worker
together
with
Christ
,
though
saintly
,
ye●
I
resolve
to
wrestle
with
him
,
to
pull
down
all
the
strong
holds
that
Satan
keeps
in
my
nature
,
and
so
to
congratulat
and
con●ent
to
him
,
who
is
the
avenger
and
asserter
of
my
liberty
.
Then
consider
the
greatest
end
,
and
furthest
design
of
the
Gospel
,
how
it
is
inseparably
chained
and
linked
into
this
,
that
we
sin
not
.
We
are
called
to
fellowship
with
the
Father
and
the
Son
,
and
herein
is
his
glory
,
and
our
happinesse
.
Now
,
this
proclaims
with
a
loud
voice
,
that
we
sin
not
;
for
,
what
more
contrary
to
that
design
of
union
,
and
communion
with
God
,
then
to
sin
,
which
disunits
and
discommunic●ts
the
soul
●●om
God
.
The
nature
of
sin
you
know
,
it
is
the
transgression
of
his
Law
,
and
so
,
it
is
the
very
just
oppo●ition
of
the
creatures
will
,
to
the
will
of
him
that
made
it
.
Now
,
how
do
ye
imagine
that
this
can
consist
with
true
friendship
and
fellowship
,
which
looseth
that
conjunction
of
wills
and
affection●
,
which
is
the
bond
of
true
friendship
,
and
the
ground
of
fellowship
,
idem
velle
,
atque
idem
nolle
,
hae●
demum
vera
ami●i●ia
est
.
The
conspiracy
of
our
desires
and
delights
in
one
point
with
Gods
,
this
sweet
co-incidency
makes
out
communion
,
and
what
communion
then
with
God
,
when
that
which
his
soul
abhors
,
is
your
delight
,
and
his
delight
is
not
your
desire
?
What
communion
hath
light
with
darknesse
?
Sin
is
darknesse
,
all
sin
,
but
especially
,
sin
intertained
and
maintained
,
sin
that
hath
the
full
consent
of
the
heart
,
and
carrieth
the
whole
man
after
it
,
that
is
Egyptian-darknesse
,
an
universal
darknesse
over
the
soul
;
this
being
interposed
between
God
and
the
soul
,
breaks
off
communion
,
eclipses
that
soul
totally
.
Therefore
,
(
my
beloved
)
if
you
do
believe
that
you
are
called
unto
this
high
dignity
of
fellowship
with
God
,
and
if
your
souls
be
stirred
with
some
holy
ambition
after
it
,
consider
that
these
things
are
written
,
that
ye
sin
not
;
consider
what
basenesse
is
in
it
,
for
one
that
hath
such
a
noble
design
,
as
fellowship
with
the
highest
,
to
debase
his
soul
so
far
,
and
so
low
,
as
to
serve
sinful
and
fleshly
lusts
;
there
is
a
vilenesse
and
wretchednesse
in
the
service
of
sin
,
that
any
soul
,
truly
and
nobly
principled
,
cannot
but
look
upon
it
with
indignation
,
because
he
can
behold
nothing
but
indignity
in
it
.
Shall
I
who
am
a
Ruler
(
saith
Nehemiah
)
shall
such
a
man
as
I
flee
?
and
who
is
there
that
being
as
I
am
would
flee
?
Neh.
6.11
.
A
Christian
hath
more
reason
,
Shall
such
a
man
as
I
,
who
am
born
again
to
such
a
hope
,
and
called
to
such
a
high
dignity
?
Shall
I
,
who
aim
and
aspire
so
high
as
fellowship
with
God
,
debase
and
degrade
my self
with
the
vilest
servitude
?
Shall
I
defile
in
that
puddle
again
,
till
my
own
cloaths
abhor
me
,
who
aims
at
so
pure
and
so
holy
a
society
?
Shall
I
yoke
in
my self
with
drunkards
,
liars
,
swearers
,
and
other
slaves
of
sin
?
Shall
I
rank
my self
thus
,
and
conform
my self
to
the
world
,
seing
there
is
a
noble
and
glorious
society
to
incorporat
with
,
the
King
of
kings
to
converse
with
daily
?
Alas
,
what
are
these
worms
that
sit
on
Thrones
to
him
?
But
f●r
more
,
how
base
are
these
companions
in
iniquity
,
your
Pot-companions
?
&c.
And
what
a
vile
society
is
it
,
l●k●
that
of
the
bottomlesse
pit
,
where
Devils
are
linked
together
in
chains
?
SERMON
XXIII·
1
Joh.
2.1
.
My
little
children
,
these
things
write
I
unto
you
,
that
ye
sin
not
▪
And
if
any
man
sin
,
we
have
an
advocate
with
the
Father
,
&c.
IN
the
Gospel
we
have
the
most
perfect
provision
against
both
these
extremities
,
that
souls
●re
ready
to
run
upon
,
the
rock
of
desperat
distrust
,
and
the
quick-sands
of
presumpt●ous
wantonnesse
.
It
may
be
said
to
be
a
well
ordered
Covenant
in
all
things
,
that
hath
caveated
and
cautioned
the
whole
matter
of
our
salvation
,
in
such
a
way
,
that
there
is
neither
place
for
discouragement
and
down-casting
,
nor
yet
room
for
liberty
in
sin
;
there
is
no
exemption
from
the
obligation
of
Gods
holy
Law
,
and
yet
there
is
pardon
for
the
breach
of
it
,
and
exemption
from
the
curse
;
there
is
no
peace
,
no
capitulation
with
sin
,
and
yet
the●e
is
peace
concluded
with
the
sinner
,
who
is
,
by
that
agreement
,
bound
to
fall
out
with
sin
;
there
is
no
dispensation
for
sin
,
and
from
the
perfection
of
holinesse
,
and
yet
there
is
an
advocation
for
the
sinner
,
which
aims
and
studies
after
it
;
so
that
in
sum
,
the
whole
Gospel
is
comprised
in
this
,
he
speaks
peace
to
his
saints
,
but
let
them
not
return
to
folly
▪
thou
art
made
whole
,
sin
no
more
;
All
that
is
in
th●
Gospel
saith
this
,
that
thou
should
sin
no
more
▪
But
,
because
sin
is
necessarily
incident
,
therefore
all
that
is
in
the
Gospel
,
speaks
this
further
,
though
ye
be
su●prized
in
sin
,
yet
believe
;
and
this
is
the
round
that
a
believer
is
to
walk
into
▪
to
turn
from
pardon
to
purity
,
and
from
pollution
again
to
pardon
;
for
these
voices
and
sounds
a●e
interchanged
continually
;
If
ye
have
sinned
,
believe
in
Christ
the
advocate
and
sacrifice
,
and
,
because
ye
have
believed
,
sin
not
;
but
if
ye
be
overtaken
in
sin
,
yet
believe
;
and
as
this
is
daily
renewed
,
so
the
souls
study
and
indeavour
in
them
,
should
be
daily
renewed
too
.
If
ye
have
sinned
,
despair
not
;
if
ye
be
pardoned
,
yet
presume
not
:
after
sin
there
is
hope
,
it
is
true
,
because
there
is
forgivenesse
with
him
;
but
after
forgivenesse
,
there
must
be
fear
to
offend
hi●
goodnesse
;
for
there
is
forgivenesse
with
him
,
that
he
may
be
feared
,
Psal.
130.4
.
And
this
is
the
situation
I
would
desire
my
soul
into
,
to
be
placed
between
hope
of
his
mercy
,
and
fear
of
sin
,
the
saith
of
his
favour
,
and
the
hatred
of
sin
,
which
he
will
not
favour
;
and
how
happy
were
a
soul
to
be
confined
within
these
,
and
kept
captive
to
its
true
liberty
?
I
spake
a
little
before
,
how
thes●
fundamental
truth●
that
a●e
set
down
before
,
do
all
aim
at
this
one
mark
,
that
we
sin
not
;
Now
I
proceed
.
That
declaration
what
God
i●
,
vers.
5.
is
expresly
directed
to
this
purpose
,
and
applyed
,
vers.
6.
God
is
light
,
and
therefore
sin
not
,
for
sin
is
darknesse
;
he
is
light
,
for
purity
and
beauty
of
holinesse
,
and
perfection
of
knowledge
,
that
true
light
in
which
is
no
darknesse
,
that
unmixt
light
,
all
homogeneous
to
it
●elf
,
therefore
sin
not
,
for
that
is
a
work
of
the
night
,
and
of
the
darknesse
,
th●t
proceeds
from
the
blindnesse
and
estrangement
of
your
minds
,
and
ignorance
of
your
hearts
,
and
it
cannot
but
prepare
and
fit
you
for
these
everlasting
chains
of
darknesse
.
Call
God
what
you
will
,
name
all
his
names
,
stiles
,
and
titles
,
spell
all
the
characters
of
it
,
and
still
you
may
find
it
written
at
every
one
of
them
,
sin
not
;
Is
he
light
▪
then
sin
not
.
Is
he
life
?
then
sin
not
:
for
sin
will
separat
you
from
his
light
and
life
,
sin
will
darken
your
souls
,
and
kill
them
.
Is
he
love
?
then
sin
not
;
God
is
love
(
saith
Iohn
)
O
then
sin
not
against
love
.
Hatred
of
any
good
thing
is
deformed
,
but
the
hatred
of
the
beautiful
image
of
the
original
love
,
that
is
monstruous
:
God
is
love
,
and
in
his
love
is
your
life
and
light
;
then
to
sin
against
him
,
it
is
not
simple
disobedience
,
nor
is
it
only
grosser
rebellion
,
but
it
hath
that
abominable
slain
of
ingratitude
in
it
.
Do
you
read
,
that
it
is
written
,
he
is
holy
,
then
sin
not
,
for
this
is
most
repugnant
to
his
holinesse
,
his
holy
eyes
cannot
see
it
.
Therefore
if
thou
would
have
him
look
upon
thee
with
favour
,
thou
must
not
look
upon
sin
with
savour
,
or
intertain
it
with
delight
;
Is
it
written
that
he
is
great
and
powerful
?
then
sin
not
,
that
were
madnesse
.
Is
it
written
,
that
he
is
good
and
graciou●
?
then
it
is
written
,
that
ye
sin
not
;
for
that
were
wick●dnesse
:
it
were
an
unspeakabl●
folly
and
madnesse
,
to
of●end
so
great
a
God
,
that
can
so
easily
avenge
himself
;
and
it
were
abominable
perversnesse
and
wickednesse
,
to
sin
against
so
good
and
gracious
a
God
,
who
,
though
he
may
avenge
himself
,
yet
of●ers
pardon
and
peace
,
and
beseecheth
us
to
accept
it
.
Is
he
just
?
then
sin
not
;
for
he
will
not
acquit
the
wicked
,
nor
hold
them
guil●lesse
,
them
,
who
do
acquit
themselves
,
and
yet
hold
by
their
sins
.
And
is
he
merciful
?
then
,
O
then
,
sin
not
,
because
he
hath
acquitted
the●
,
because
he
is
ready
to
blot
out
thy
guilt
;
wilt
thou
sin
against
mercy
,
that
must
save
thee
?
Again
,
is
it
written
,
that
the
blood
of
Iesus
Christ
cleanseth
from
all
sin
?
that
is
written
,
that
ye
sin
not
.
It
is
true
,
it
is
written
,
because
●e
have
sinned
already
,
that
ye
may
know
how
it
may
be
pardoned
.
But
moreover
it
is
written
,
that
ye
sin
no
more
,
that
so
,
more
sin
may
be
prevented
,
at
least
,
deliberat
continued
walking
in
sin
;
so
that
this
blood
hath
a
twofold
vertu●
and
use
;
To
be
the
greatest
incouragement
to
a
soul
troubled
for
sin
,
and
the
chiefest
arg●ment
and
inducement
for
●
soul
not
to
sin
▪
this
medicine
,
or
this
plaister
,
hath
two
notable
vertues
,
restorative
,
and
preservative
,
to
restore
the
bones
that
already
are
broken
,
through
falling
in
sin
;
and
to
preserve
our
feet
from
f●rther
falling
in
sin
.
It
h●th
a
healing
vertue
,
for
these
brui●es
that
are
in
the
soul
;
and
besides
,
it
is
an
antidot
and
soveraign
preservative
against
the
poyson
●nd
infection
of
sin
and
the
world
.
What
motive
is
like
this
,
the
Son
of
God
shed
his
blood
for
our
sins
,
they
cost
a
dear
price
,
O
,
how
precious
was
the
ransome
?
More
precious
then
Gold
,
and
Silver
,
●nd
precious
Stones
,
because
the
redemption
of
the
soul
is
so
precious
,
that
it
would
have
cease●
for
ever
without
it
.
Now
,
what
soul
can
deliberatly
think
of
this
,
●nd
receive
it
with
any
affection
into
the
heart
,
but
he
shall
find
the
most
vehement
perswasion
against
sin
;
he
cannot
but
behold
the
hainousnesse
●nd
infinit
evil
that
is
in
it
,
which
required
such
an
infinit
recompence
?
And
can
a
soul
on
that
view
run
to
the
puddle
and
defile
again
,
when
he
sees
how
dearly
the
fountain
for
cleansing
was
purch●sed
?
Can
●
believing
heart
have
such
treacherous
thoughts
harboured
within
him
,
to
crucifie
afresh
the
Lor●
of
glory
,
and
,
as
it
were
,
to
trample
under
foot
his
blood
?
No
certainly
,
he
that
believes
in
this
blood
,
cannot
use
it
so
dishonourably
and
basely
;
As
it
is
written
,
that
he
sin
not
,
so
he
read●
it
,
and
believes
it
,
that
he
may
not
sin
,
as
well
〈◊〉
becaus●
he
hath
sinned
.
Many
speak
of
this
blood
,
and
think
they
●pply
it
to
th●
cleansing
of
thei●
sin
past
,
but
it
is
rather
that
they
may
sin
with
more
liberty
;
●s
if
the
end
of
vomiting
up
a
surfeit
of
sin
,
were
to
surfeit
more
;
and
the
end
of
washing
,
were
nothing
else
but
to
defile
again
.
Ce●tainly
,
this
blood
i●
not
for
such
souls
,
not
one
wo●d
of
comfort
in
the
Word
,
not
one
drop
of
hope
in
the
blood
,
to
them
who
pretend
to
believe
in
Christs
blood
,
and
continue
in
sin
,
as
fresh
and
lively
as
eve●
they
did
,
nothing
abated
of
their
desires
,
or
customs
.
But
if
we
confesse
our
sins
,
God
will
forgive
(
say
you
)
and
this
we
may
do
at
any
time
,
and
this
we
do
daily
.
Nay
,
but
(
saith
Iohn
)
this
is
written
that
you
sin
not
;
not
to
incourage
you
to
sin
.
It
is
not
recorded
for
this
end
,
that
you
may
live
after
your
own
imaginations
and
former
customs
,
with
●ecurity
and
peace
,
upon
this
presumption
,
that
pardon
is
easily
procurable
,
if
●
say
,
God
have
mercy
upon
me
,
ere
I
die
.
Do
not
deceive
your selves
,
for
it
is
written
for
the
just
contrary
,
that
you
sin
no
more
,
and
return
no
more
to
folly
.
If
he
had
said
,
if
we
sin
,
though
we
confesse
,
yet
he
●s
just
to
punish
us
,
you
would
then
be
driven
to
desperation
,
and
from
that
,
to
●
desperat
conclusion
,
since
we
must
be
punished
however
,
let
●s
not
punish
our selves
here
,
in
mortifying
our
flesh
;
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
:
Di●
we
must
,
let
us
deserve
it
;
for
where
there
is
no
hope
,
there
is
no
help
for
reformation
.
But
now
,
when
there
is
such
an
unexpected
proposal
of
grace
,
when
God
who
is
fre●
to
punish
us
,
becomes
indebted
by
his
promise
to
●orgive
our
debts
,
we
humbly
submitting
to
him
,
and
conf●ssing
our
guil●inesse
,
this
su●p●is●l
of
clemency
and
moderation
,
should
,
yea
,
certainly
will
overcome
any
heart
that
truly
believes
it
,
and
conquer
it
to
his
love
and
obedience
.
The
more
easily
he
forgive
sin
,
the
more
h●rdly
will
a
believing
heart
be
d●awn
to
sin
.
You
know
any
ingenuou●
spi●it
will
more
easily
be
conquered
by
kindnesse
and
conde●cendency
,
then
severity
and
violence
;
these
cords
of
love
,
are
the
cord●
of
a
ma●
,
●uited
to
the
nature
of
man
in
whom
the●e
is
any
spa●kle
of
ingenuity
remaining
;
how
often
have
men
been
ingaged
and
overcome
by
clemency
and
goodness
,
who
could
not
be
conquered
by
force
of
arms
?
Enemies
have
been
made
frien●s
by
thi●
means
,
●uch
power
is
in
it
,
to
knit
hearts
together
.
Augustus
,
when
he
was
acquainted
with
the
conspi●acy
of
one
of
his
chief
Minions
Cinna
,
whom
he
had
made
a
f●iend
of
an
enemy
,
by
kindnesse
and
courtesie
,
takes
the
s●me
way
,
to
make
of
a
traitor
a
constant
friend
;
he
doth
not
punish
him
,
as
he
had
done
others
,
but
calls
for
him
,
●nd
declare●
unto
him
his
vile
ingratitude
,
that
when
he
had
given
him
life
and
liberty
,
he
should
conspire
to
take
away
his
Princes
life
;
well
,
when
he
is
confounded
and
astonished
,
and
cannot
open
his
mouth
,
saith
Augustus
,
I
give
thee
thy
life
●gain
,
first
an
open
enemy
,
and
now
a
traitor
;
yet
from
this
day
,
let
an
inviol●ble
f●iendship
be
bound
up
between
us
,
and
so
it
proved
:
for
this
way
of
dealing
did
totally
ove●come
his
heart
,
and
blot
out
all
●editious
though●●
.
But
O
,
how
incomparably
greater
is
his
condescendency
and
clemency
,
whose
Person
is
●o
high
and
sacred
,
whose
Laws
are
so
just
●nd
holy
,
and
we
so
ba●e
●nd
wretched
,
to
pardon
●uch
infinit
guilt
,
rebellion
,
and
treachery
,
against
such
an
i●finit
M●jesty
,
and
that
,
when
a
soul
doth
but
begin
to
blush
,
and
be
ashamed
with
it self
,
and
cannot
open
its
mouth
;
I
say
,
this
rare
and
unparallel'd
goodnesse
and
me●cy
being
considered
,
cannot
but
tame
and
daunt
the
wildest
●nd
most
savage
nature
;
wilde
be●sts
a●e
not
brought
in
subjection
and
tamed
,
but
by
gentle
usage
;
it
is
not
fiercenesse
and
violence
can
cure
their
fierceness
,
but
meekness
,
and
condescendency
,
to
follow
their
humours
,
and
soft
dealing
with
them
;
as
●
rod
is
not
bowed
by
great
strength
,
but
broken
,
even
so
,
these
things
,
of
the
promise
of
pardon
for
sin
,
of
the
grace
and
re●dinesse
of
God
to
pardon
upon
the
easiest
terms
,
are
written
for
this
end
,
that
our
wilde
and
undaunted
natures
may
be
tamed
,
and
may
bow
and
submit
willingly
to
the
yoke
of
his
obedience
,
and
may
henceforth
knit
such
a
sacred
bond
of
friendship
●nd
fellowship
with
God
,
as
may
never
be
broken
.
But
,
say
ye
,
who
is
he
that
sins
not
?
Who
can
s●y
,
my
heart
is
pure
,
and
my
way
is
clean
?
Who
can
say
,
I
h●ve
no
sin
?
And
therefore
that
cannot
be
expected
which
you
crave
.
Nay
,
but
saith
the
Apostle
,
These
things
I
write
unto
you
,
that
ye
sin
not
.
Because
●in
is
in
all
,
there●ore
you
excuse
your self
in
your
sins
,
and
takes
liberty
to
sin
;
but
the
very
contrary
,
is
the
intent
of
the
declaring
unto
us
that
we
have
●in
▪
he
shews
that
none
want
it
,
not
that
ye
may
be
the
more
indulgent
towa●ds
it
,
but
the
more
watchful
against
it
.
It
is
not
to
make
you
secure
,
but
rather
to
give
you
alarm
;
even
the
best
and
holiest
,
it
is
an
ala●m
to
them
,
to
tell
them
that
sin
is
in
confintis
,
in
their
very
borders
,
th●t
the
enemy
is
even
in
their
quarters
,
ye●
,
in
their
bosome
;
Ce●tainly
,
this
should
so
much
the
mo●e
excite
us
against
it
,
and
a●m
us
for
it
every
moment
,
lest
either
by
fraud
,
or
fo●ce
,
by
sec●et
undermining
,
or
open
violence
,
it
draw
us
away
from
God
.
This
word
,
If
we
say
we
have
no
sin
,
we
lie
:
It
is
a
watch-word
given
to
men
,
a
warning
to
enter
in
consideration
of
themselves
,
for
the
enemy
being
within
,
there
is
no
flying
from
him
,
we
carry
him
about
with
us
,
and
being
within
,
he
is
lesse
di●ce●ned
;
and
therefore
we
ought
to
awake
,
and
so
walk
circumspectly
,
with
eyes
in
our
head
,
lest
we
be
su●prized
at
unawars
,
either
in
that
time
we
know
not
of
,
or
at
that
place
we
least
su●pect
.
And
to
others
of
you
,
who
have
never
attained
any
victory
over
your
sin●
,
and
scarce
have
a
discerning
of
them
;
I
would
only
say
this
,
that
the
unive●sality
of
sins
inhabitation
,
or
beeing
in
all
men
,
even
the
godly
,
will
not
excuse
sins
domination
and
reign
in
you
.
It
i●
strange
,
that
since
the
holiest
have
need
of
continual
watching
against
this
bosome
enemy
,
that
ye
who
have
both
little
knowledge
and
strength
,
should
think
ye
may
live
securely
,
and
not
trouble
your selves
.
I●
they
have
need
to
take
heed
,
how
much
more
have
ye
,
since
it
is
but
in
them
,
but
it
reigns
in
you
.
SERMON
XXIV·
1
Joh.
2.1
.
—
And
if
any
man
sin
,
we
have
an
advocate
with
the
Father
,
&c.
THere
is
here
a
sad
supposition
,
but
too
certain
,
that
any
man
may
sin
,
yea
,
that
all
men
will
sin
,
even
those
who
have
most
communion
with
God
,
and
interest
in
the
blood
of
Christ
,
yet
they
are
not
altogether
exempted
from
this
fatal
lot
of
mankind
,
it
is
incident
even
to
them
to
sin
,
and
too
frequently
incident
;
but
yet
we
have
a
happy
and
sweet
provision
,
for
indempnity
from
the
hazard
of
sin
:
We
have
an
advocate
with
the
Father
.
Grant
the
probability
,
ye●
,
the
necessity
and
certainty
of
that
supposal
,
If
any
man
do
sin
,
yet
there
is
as
much
certainty
of
indempnity
from
sin
,
as
of
necessity
of
falling
into
sin
.
It
is
not
more
sure
,
that
we
shall
carry
about
with
us
matter
of
sorrow
and
mourning
;
but
that
it
is
a●
sure
,
that
we
have
alwayes
without
us
,
matter
of
rejoyceing
.
Let
me
then
speak
a
word
to
these
particulars
:
First
,
that
sin
is
incident
to
the
best
,
even
after
all
perswasions
,
convictions
,
resolutions
,
desires
,
and
design●
to
avoid
sin
.
Next
,
that
it
is
usual
for
sins
after
me●cy
,
conviction
,
and
resolution
to
appear
so
hainous
,
that
they
may
seem
to
over-top
the
mercy
o●
God
,
and
th●
merit●
of
Christ
;
a
soul
is
most
apt
to
be
troubled
with
guilt
contracted
after
pardon
,
and
a
desire
of
purity
.
But
withall
,
I
would
in
the
last
place
represent
to
you
,
that
there
is
no
ground
of
despair
,
or
discouragement
for
such
an
one
,
though
there
be
ground
〈◊〉
humiliation
and
mou●ning
;
there
i●
a
provision
made
in
the
Gospel
against
these
continually
incident
●e●rs
,
there
is
a
●ecurity
against
the
hazard
of
surp●izing
sins
,
and
that
this
comfort
belongs
only
to
such
souls
,
as
un●eignedly
desire
not
to
sin
,
and
are
in
some
measu●e
perswaded
by
the
grace
of
God
not
to
sin
;
not
to
them
who
willingly
give
up
themselves
to
their
own
lusts
.
It
is
a
common
doctrine
a●
any
,
that
sin
hath
some
lodging
in
every
mans
hea●t
and
flesh
,
and
is
not
totally
cast
out
,
but
only
bound
with
chains
within
,
that
it
do
not
exe●cise
its
old
dominion
over
a
believer
.
But
I
fear
,
the
most
common
t●uths
,
though
t●ey
be
most
substantial
in
themselves
,
yet
are
but
circumstantial
in
our
apprehensions
,
and
very
r●rely
and
ext●aordinarily
have
place
in
t●e
deeper
and
more
serious
thoug●ts
of
our
hearts
:
they
are
commonly
confessed
,
it
is
true
,
but
as
seldome
considered
,
I
am
sure
;
for
who
did
t●uly
ponder
the
inclinablenesse
of
our
nature
to
sin
,
the
strong
propension
of
the
heart
to
evil
,
the
deceitfulnesse
of
sin
it self
,
and
the
many
circumstantial
helps
,
and
additions
it
gets
to
its
strength
,
but
he
would
stand
in
aw
,
and
watch
seriously
over
himself
.
I
dar
say
,
many
sin
,
●ather
because
of
a
misapprehended
immunity
from
it
,
and
a
misse-reckoning
of
their
own
measure
and
strength
,
then
because
of
the
strength
of
sin
it
sel●
.
I
know
no
one
thing
makes
sin
so
strong
〈◊〉
this
,
that
we
do
not
apprehend
our
own
weaknesse
,
and
so
give
over
watch●ulnesse
,
which
is
the
greatest
and
best
part
of
our
armour
of
defence
,
when
it
is
done
in
faith
,
and
this
watch
kept
on
the
Tower
of
the
Lords
Promises
;
The
apprehension
of
our
escaping
the
pollutions
of
the
world
,
and
of
some
strength
to
resist
them
,
this
adds
no
more
strength
to
us
,
but
diminisheth
and
taketh
from
our
vigilancy
,
and
so
exposeth
us
,
as
it
were
,
naked
and
secure
,
to
the
cruelty
of
our
adversary
.
I
would
wish
every
Christian
to
be
throughly
acquainted
,
and
often
conversant
in
two
Books
of
Sophistry
,
I
may
so
term
them
,
the
deceitfulnesse
of
his
own
heart
,
and
the
deceivablenesse
of
sin
,
Ier.
15.
and
Heb.
3.13
.
These
are
the
Volumns
he
would
daily
tu●n
over
,
to
learn
to
discern
the
Sophistications
,
self-flatteries
,
blindnesse
,
darknesse
,
and
self-love
of
his
own
heart
;
to
take
off
the
deceiving
mask
of
pretences
and
appearances
of
good
,
and
behold
sensibly
the
true
and
real
inclinations
of
the
heart
to
wickednesse
,
to
passion
,
pride
,
uncleannesse
,
malice
,
envy
,
and
all
these
affections
of
the
flesh
:
to
find
out
the
true
beating
of
the
pulse
of
the
heart
;
and
indeed
this
just
discerning
and
discovery
of
the
thief
in
the
soul
,
is
a
great
part
of
his
arraignment
;
for
if
sin
ly
under
the
view
of
an
eye
that
hates
it
,
and
loves
God
,
much
of
its
power
and
vertue
,
which
lay
in
darknesse
,
is
taken
away
.
I
presse
this
the
more
,
because
I
verily
apprehend
it
to
be
the
plague
of
many
Christians
,
who
have
some
general
insight
into
the
matter
of
good
and
evil
,
and
espy
some
more
gross
corruption
in
themselves
,
and
have
some
affection
to
good
,
yet
this
estrangednesse
to
our
own
hearts
,
and
the
vein
or
strain
of
them
,
the
not
unbowelling
of
our
hidden
affection●
,
and
not
discerning
of
the
poyson
of
pride
,
self-love
,
love
of
the
world
,
and
such
like
lusts
,
which
are
intermingled
in
all
that
we
do
,
and
spread
,
as
it
were
,
universally
through
the
whole
man
;
this
,
I
say
,
makes
most
of
us
be
subject
to
so
many
surprisals
by
sin
;
we
are
often
routed
before
we
draw
up
,
and
often
conquered
ere
we
consider
:
this
makes
us
such
unproficients
in
mortif●●ation
,
so
that
scarce
any
sin
is
killed
,
while
the
roots
of
all
sin
lyes
hid
under
the
ground
from
u●
.
Then
withal
,
I
desire
you
to
study
how
deceivable
a
thing
sin
is
,
how
many
deceitful
fair
pretences
it
is
covered
with
,
it
hath
the
voi●e
of
Iacob
,
but
the
hands
of
Esau
;
look
what
it
is
that
is
pleasant
or
●uitable
to
our
natural
spi●its
,
it
insinuat●
it self
alwayes
under
the
shadow
of
that
,
and
if
there
be
not
much
heedfulness
and
attention
,
and
much
expe●ience
o●
the
wiles
of
that
subtill
one
,
it
is
a
great
hazard
to
be
catched
with
it
un●dvisedly
,
while
we
clasp
about
another
thing
,
which
is
presented
as
a
bait
and
allurement
.
Now
,
is
it
any
wonder
that
a
poor
soul
be
drawn
to
sin
often
,
when
our
enemy
doth
not
●or
the
most
part
pro●esse
hostility
,
but
friendship
,
and
under
that
colour
pleads
admission
,
within
our
Ports
;
and
besides
,
we
have
●
treacherous
friend
in
our
bosome
,
that
betrayes
us
into
his
hands
,
that
is
,
our
own
deceitful
hearts
:
These
things
I
mention
,
to
put
you
i●
remembrance
of
what
condition
you
are
in
,
in
this
world
,
and
what
posture
you
should
be
into
;
watch
,
(
I
say
)
and
when
ye
have
done
all
,
stand
with
your
loins
girt
;
and
though
you
cannot
possibly
escape
all
sin
,
yet
certainly
it
is
not
in
vain
thus
to
set
against
it
,
and
keep
a
watch
over
it
,
for
by
this
means
you
shall
escape
more
sin
,
and
sin
lesse
;
as
he
that
aims
at
the
mark
,
though
he
do
not
hit
it
,
yet
he
shall
ordinarily
come
nearer
it
,
then
he
that
shoot●
only
at
randome
;
&
as
the
Army
that
is
most
vigil●nt
and
watchful
,
though
they
cannot
prevent
all
l●sses
and
hazards
,
yet
commonly
they
are
not
found
at
such
a
losse
,
as
those
who
are
proud
,
●onfident
,
and
secure
.
Now
,
as
it
is
suppo●ed
,
that
sin
is
ordinarily
incident
to
the
child
o●
God
,
so
it
is
especially
to
be
caveated
,
that
he
despair
not
in
his
sins
,
for
it
is
imported
in
this
provision
,
that
the
believer
is
in
great
haza●d
upon
new
lapses
into
sin
,
either
of
daily
incursion
,
or
of
a
grosser
nature
,
to
be
discouraged
;
As
there
is
so
much
corruption
in
any
mans
heart
,
as
will
turn
the
grace
of
God
into
w●ntonnesse
,
and
incline
him
upon
the
propo●al
of
free
grace
,
to
presume
to
take
liberty
to
the
flesh
,
so
,
that
same
corruption
upon
another
occasion
,
works
another
way
,
upon
the
supposal
of
new
sins
,
aggravated
with
preceeding
mercy
and
grace
in
God
,
and
convictions
and
resolution●
in
him
,
to
drive
him
into
despondency
,
and
dejection
of
spirit
,
as
if
there
were
no
pardon
for
such
sins
.
And
indeed
,
it
is
no
wonder
if
the
soul
be
thus
set
upon
,
if
we
set
●side
the
consideration
of
the
infinit
grace
of
God
,
that
far
surpasseth
the
ill
deserts
of
men
.
To
speak
of
the
very
nature
of
the
thing
it self
,
there
is
no
sin
in
its
own
nature
more
unpardonable
,
then
sin
after
pardon
;
nothing
so
hainous
,
aggravated
with
so
many
high
circumstances
,
which
mingleth
it
with
the
wo●st
ingredients
,
as
this
sin
,
after
so
much
grace
revealed
in
the
Gospel
,
to
the
end
that
we
may
not
sin
.
Sins
washed
so
freely
,
in
so
precious
a
sountain
,
and
yet
to
defile
again
;
sins
forgiven
so
readily
,
and
easily
,
the
debt
whereof
,
in
Justice
the
whole
creation
wa●
not
●ble
to
pay
,
and
yet
,
to
offend
so
gracious
a
Father
;
a
soul
being
throughly
convinced
of
the
vanity
,
folly
,
and
madnesse
of
sin
,
of
the
deceitfulnesse
and
basenesse
of
its
pleasures
,
and
set
in
a
posture
against
it
,
as
the
most
deadly
enemy
,
and
yet
after
all
this
,
to
be
foiled
,
deceived
,
and
insnared
;
Here
,
I
say
,
are
very
piercing
considerations
,
which
cannot
but
set
the
challenge
ve●y
deep
into
the
heart
of
a
Christian
,
and
wound
him
sore
;
how
will
he
be
filled
with
shame
●nd
con●usion
of
face
,
if
he
look
upon
God
?
every
look
or
beam
of
whose
countenance
,
represents
into
the
soul
the
vilest
and
most
abominable
visage
of
sin
;
or
if
he
look
into
himself
▪
there
is
nothing
but
self-condemning
there
,
he
finds
his
own
conscience
staring
him
,
as
a
thousand
witnesses
;
thus
the
soul
of
a
believer
being
environed
,
he
is
ready
to
app●ehend
,
that
though
God
should
have
pardoned
the
sins
of
his
ignorance
,
yet
that
there
is
more
difficulty
in
this
,
to
pardon
his
returnings
to
folly
,
and
therefore
are
some
put
to
harder
exercise
,
and
greater
terrours
after
conversion
,
then
in
the
time
of
it
;
the
sins
of
ignorance
being
,
as
it
were
,
removed
as
a
cloud
,
and
scored
out
in
a
heap
,
but
the
sins
of
knowledge
after
mercy
,
lying
more
distinctly
and
clearly
in
the
view
of
the
soul
;
it
is
more
difficult
to
blot
them
out
of
the
conscience
,
and
sprinkle
the
heart
from
an
evil
conscience
:
These
thing●
I
spe●k
to
you
for
this
reason
,
that
you
may
be
affraid
to
sin
.
I
suppose
that
there
is
no
h●z●rd
of
eternal
damnation
by
sin
,
grant
that
you
know
before-hand
,
that
if
you
sin
,
there
i●
yet
forgivenesse
with
him
,
and
there
is
no
hazard
of
pe●ishing
by
it
,
yet
,
su●e
I
am
,
it
is
the
most
foolish
adventure
in
the
world
,
to
t●ke
liberty
on
that
account
,
for
though
there
be
in●empnity
that
way
,
as
to
thy
eternal
estate
,
yet
I
am
perswaded
,
that
there
is
more
damnage
another
way
,
in
thy
spiritual
estate
in
this
wo●ld
,
then
all
the
gains
o●
sin
can
countervail
:
There
is
a
necessary
losse
of
peace
,
and
joy
,
and
communion
of
the
Holy
Ghost
;
it
is
inevitable
in
the
ve●y
o●dinary
and
natural
cou●se
and
connexion
of
thing●
,
but
that
sin
,
that
way
indulged
,
will
eclipse
thy
soul
,
and
bring
some
darknesse
of
sorrow
,
and
horrour
over
it
;
to
speak
after
the
manne●
of
man
,
and
in
the
way
of
reason
it self
,
the
inte●tainment
of
that
which
God
hates
,
will
dep●ive
thee
of
mo●e
solid
joy
and
sweetnesse
in
him
,
then
all
the
pleasures
of
sin
could
affo●d
.
Therefore
I
dare
not
sa●
to
you
(
as
one
too
unadvisedly
expresseth
it
)
Fear
not
,
th●ugh
you
do
sin
,
of
any
hurt
that
can
come
by
these
sins
,
for
if
y●u
sin
,
it
shall
do
you
no
hurt
at
all
:
I
say
,
this
were
indeed
but
to
make
you
too
bold
with
sin
.
I
had
rather
represent
unto
you
,
that
though
ye
be
secured
in
your
eternal
estate
,
and
there
can
come
no
condemnation
that
way
,
yet
there
is
much
hurt
comes
by
sin
,
even
in
this
world
,
and
sure
,
I
think
it
a
ve●y
rational
and
Christian
inducement
,
to
prevail
w●th
a
Christian
not
to
sin
,
to
tell
him
that
he
shall
make
a
foolish
bargain
by
it
,
for
he
shall
lo●e
much
more
then
he
can
gain
.
Is
there
no
hurt
or
losse
incident
to
men
,
but
eternal
perdit●on
?
Nay
,
my
beloved
,
there
is
a
losse
Christians
may
sustain
by
sinning
freely
,
which
all
the
combined
advantages
of
sin
cannot
compense
;
Is
not
one
hours
communion
with
God
,
is
not
the
peace
of
your
own
consciences
,
and
the
joy
of
the
Spirit
,
such
inestimable
Jewels
,
that
it
were
more
suitable
for
a
man
to
sell
the
world
,
and
buy
them
,
then
to
sell
them
,
and
buy
●
poor
momentany
trifling
contentment
,
which
hath
a
sting
in
th●
tail
of
It
,
and
leaves
nothing
but
vexation
after
it
?
O
these
bruises
in
Davids
bones
,
these
breaches
in
his
spirit
,
that
losse
of
the
joy
of
his
salvation
!
Let
these
teach
you
who
are
escaped
the
great
hurt
of
sin
,
to
fear
at
least
to
be
hurt
by
it
this
way
,
more
then
ever
you
can
expect
to
be
helped
by
it
.
But
then
,
I
desire
to
add
this
in
the
third
place
,
that
there
is
provision
made
against
th●
discouragement
of
these
souls
that
desire
not
to
sin
,
and
yet
sin
against
their
desire
.
If
the
challenge
I
spoke
of
,
be
written
in
thy
conscience
,
as
it
were
with
the
point
of
a
Diamo●d
,
deeply
ingr●ven
;
yet
my
beloved
,
consider
,
that
if
any
man
sin
,
we
have
an
advocate
,
&c.
There
is
an
expresse
caution
against
thy
discouragement
▪
certainly
our
Saviour
hath
provided
for
it
,
since
the
case
is
so
incident
,
and
the
supposition
so
ordinary
,
it
is
not
conceivable
that
he
hath
not
caveated
and
●ecured
thy
salvation
in
such
cases
:
for
he
knew
certainly
be●ore
he
pardoned
thee
,
and
visited
thee
at
fi●st
,
that
thou
was
to
be
subject
unto
this
necess●ry
burden
o●
sin
,
and
that
it
would
often
times
molest
and
trouble
you
,
and
sometimes
prevail
over
you
;
all
this
he
knew
,
that
when
ye
should
order
your
forces
,
and
draw
out
against
sin
,
with
the
greatest
desire
and
resolution
,
that
yet
you
might
be
soiled
unexpectedly
;
and
this
was
not
unknown
to
him
,
when
he
shewed
mercy
at
first
;
there●or●
,
since
his
love
is
unchangeable
,
and
his
wisdom
(
being
infinit
,
)
●aith
it
should
be
so
,
he
would
never
have
cast
his
love
on
●uch
persons
,
if
these
thing●
which
were
then
before
him
,
could
make
him
change
.
Now
,
I
grant
there
is
more
wonder
in
the
pardon
of
following
sins
,
then
in
the
fi●st
pardon
;
and
therefore
you
should
still
love
more
,
and
praise
more
;
but
what
is
this
wonder
,
to
the
wonder
of
hi●
grace
?
it
is
swallowed
up
in
that
higher
wonder
,
For
his
thoughts
and
wayes
are
not
like
ours
,
hi●
voice
is
,
Return
thou
back-sl●ding
sinner
to
thy
first
Husband
,
tho●gh
thou
hast
played
the
harlot
.
Therefore
,
I
desire
that
whatsoever
be
presented
in
that
kind
,
to
aggravat
your
sins
,
let
it
humble
you
more
indeed
,
and
make
you
hate
sin
,
but
let
it
not
hinder
you
to
think
as
highly
of
his
mercy
and
grace
,
and
to
set
that
in
the
Heaven●
above
it
.
SERMON
XXV·
1
Joh.
2.1
.
—
And
if
any
man
sin
,
we
have
an
advocate
with
the
Father
,
&c.
IT
is
the
natural
office
of
the
conscience
to
accuse
a
man
in
evil
doing
,
as
every
man
by
sin
is
lyable
to
the
judgment
of
the
supream
Court
of
Heaven
,
so
he
is
likewise
subject
to
the
in●eriour
Court
of
his
own
Conscience
;
for
the
most
high
God
hath
a
Deputy
within
every
mans
breast
,
that
not
only
is
a
Witness
,
but
a
Judge
,
to
fasten
an
accusation
,
and
pronounce
a
sentence
upon
him
according
to
the
L●w
of
God
.
And
while
it
is
so
,
that
a
man
is
accused
in
both
Courts
,
at
the
supream
Tribunal
,
and
the
lower
House
o●
a
mans
own
Conscience
,
when
mans
accuser
is
within
him
,
and
God
his
righteous
Iudge
above
him
,
Who
can
come
in
to
plead
such
a
man●
cause
?
A
person
self-condemned
,
who
shall
plead
for
his
absolution
?
If
he
cannot
but
accuse
himself
,
and
stop
his
mouth
,
being
guilty
befor●
God
of
the
transgressions
of
all
his
Law
,
then
what
place
for
an
advocate
to
excuse
him
,
or
defend
his
cause
?
And
who
is
it
that
can
enter
in
the
lifts
with
God
,
who
,
because
the
supream
and
highest
Judge
,
must
be
both
Judge
and
Party
?
Where
shall
a
dayes-man
be
found
to
lay
hi●
hands
on
both
,
and
advocate
the
desperat
▪
like
cause
of
sinners
?
Truly
here
we
had
been
at
an
eternal
stand
,
and
here
had
the
businesse
stuck
for
ever
,
for
any
thing
that
the
Creation
could
imagine
,
had
not
the
infinit
grace
and
wisdome
of
Go●
opened
themselves
to
mankind
,
in
opening
▪
a
door
of
hope
to
broken
and
out-law
sinners
;
and
behold
,
here
is
the
provision
is
made
for
the
sec●●ity
and
salvation
of
lost
souls
,
there
is
One
able
and
mighty
to
save
,
a
person
found
out
fit
for
this
advocation
,
who
taketh
the
broken
cause
of
sinners
in
hand
,
and
pleads
it
out
,
and
makes
out
Justice
to
be
for
them
,
and
not
against
them
,
If
any
man
sin
,
we
have
an
advocate
,
&c.
There
is
one
thing
impo●ted
,
that
sin
maketh
a
man
li●ble
to
a
charge
and
accusation
,
and
brings
him
under
the
hazard
of
judgment
.
Indeed
,
its
hard
●nough
to
endure
an
accusing
c●nscience
,
and
a
spirit
wounded
with
the
apprehen●ion
of
wrath
;
When
our
Saviour
would
expresse
great
●●●liction
,
he
doth
it
thu●
,
A
man●
enemies
shall
be
those
of
his
own
house
.
If
a
domestick
enemy
be
●o
ill
,
what
shall
a
bosome-enemy
be
,
when
a
man●
accuser
is
not
only
beside
▪
him
,
but
within
him
,
not
only
in
the
house
with
him
,
but
in
the
field
too
,
carried
about
with
him
whithe●soever
he
goeth
,
so
that
he
can
have
no
retiring
or
withdrawing●place
from
it
▪
Indeed
,
some
poor
soul●
make
a
mad
escape
from
under
the
challenge
of
their
consciences
,
they
get
away
from
their
keepers
to
more
excesse
in
sin
;
or
make
some
vain
diversion
to
comp●ny
▪
and
other
things
o●
the
world
,
but
the
end
thereof
shall
be
more
●itternesse
,
for
that
will
not
still
sleep
within
them
,
but
shall
awake
upon
them
with
more
terrou●
,
and
one
day
put
them
in
such
a
posture
,
that
all
the
comforts
of
the
world
shall
be
but
as
a
drop
of
water
to
a
man
in
a
burning
fever
,
or
as
oyl
to
a
flame
.
But
,
as
I
told
you
,
that
is
not
the
greatest
matter
,
to
be
self-accused
,
and
self-condemned
,
if
there
were
not
a
higher
T●ibunal
,
which
this
processe
originally
flows
from
,
one
greater
then
the
conscience
,
who
speaks
to
us
in
his
Word
,
and
hath
written
his
charge
and
sentence
against
us
,
and
this
is
it
which
●ets
the
soul
most
on
edge
,
and
it
is
but
the
very
apprehension
of
that
higher
judgment
,
which
is
the
gall
and
wormwood
,
the
po●●on
of
these
challenges
in
the
conscience
.
I
would
desire
you
to
look
upon
this
,
and
consider
that
there
is
a
sentence
past
in
the
Word
of
God
upon
all
your
actions
,
that
the
wrath
of
God
is
revealed
in
the
Scriptures
as
due
to
you
,
however
you
may
flatter
your selves
in
your
sins
,
and
fancy
an
immunity
from
wrath
,
though
you
live
in
sin
:
I
wish
ye
were
once
perswaded
of
this
,
that
all
sinners
must
once
appear
before
Gods
Tribunal
,
and
hear
the
righteous
sentence
of
the
duenesse
of
punishment
pronounced
;
I
say
,
all
must
once
appear
,
either
to
hear
and
believe
it
,
or
to
see
it
executed
;
the
wisdom
of
God
requires
,
that
all
mens
guilt
,
which
is
a
transgression
of
the
Law
▪
should
once
come
to
a
judicial
tryal
,
and
decision
by
the
Law
;
and
either
this
must
be
done
in
your
own
consciences
here
,
th●t
ye
may
sist
your selves
before
him
,
and
take
with
your
sins
,
and
humble
your selves
in
his
sight
,
and
then
the
matter
is
put
over
upon
a
Mediator
,
or
else
you
must
give
him
leave
,
nay
,
he
will
take
leave
to
cite
you
to
appear
,
to
see
the
sentence
executed
,
which
was
pronounced
,
since
ye
would
not
apply
it
to
your
own
heart●
.
O
,
happy
is
that
soul
that
anticipat●
that
great
day
of
final
judgment
,
by
a
previous
self-judgment
,
and
self-t●yal
.
Well
then
▪
hath
the
Scripture●
included
all
under
sin
,
that
all
men
might
be
guilty
,
and
every
mouth
stopt
before
God
,
Rom.
3.19
.
What
shall
we
do
then
?
Since
righteousnesse
and
justice
is
against
us
,
who
can
plead
for
us
?
It
would
seem
,
that
there
could
be
no
relaxing
,
no
repealing
,
no
dispensing
with
this
Law
,
at
least
,
that
,
i●
there
be
any
thing
of
that
kind
,
that
righteousnesse
and
judgment
can
have
no
hand
in
it
▪
Yet
,
behold
what
follows
,
We
have
an
advocate
,
&c.
And
an
Advocate
his
office
is
,
to
sue
out
the
Cliants
right
,
from
principles
of
Justice
,
elsewhere
Christ
hath
the
office
of
a
Iudge
,
here
is
an
Advocate
for
the
party
,
and
both
of
these
may
have
a
comfortable
con●ideration
:
Ioh.
5.22
.
The
Father
judgeth
none
,
but
hath
committed
all
judgment
to
the
Son
.
And
yet
,
here
we
have
an
Advocate
with
the
Father
,
and
that
is
,
with
the
Father
as
Judge
:
these
do
not
crosse
one
another
,
but
to
make
out
our
abundant
consolation
,
that
one
intire
office
of
our
Saviour
is
represented
under
all
these
various
〈◊〉
suited
to
our
capacity
;
A
Judge
he
is
,
yea
,
his
Tribunal
is
the
highest
and
●upream
,
from
which
there
is
no
appeal
,
the
ultimat
decision
lyes
here
of
all
capital
,
or
soul
ca●es
or
causes
.
It
is
true
,
the
Father
doth
not
wholly
divest
himself
of
Judgment
and
Authority
,
in
the
matters
of
life
and
death
,
for
the
Gospel
is
his
contrivance
,
as
it
was
the
Sons
,
but
Christ
is
,
as
it
were
,
substituted
his
Vicegerent
,
in
the
administration
of
the
second
Covenant
.
You
read
of
a
preparatory
Tribunal
erected
in
the
Word
by
God
the
Creator
,
that
is
,
of
the
Law
,
which
condems
us
.
Now
,
such
is
the
mercy
and
grace
,
and
free
love
of
God
,
that
he
hath
relaxed
that
sentence
,
as
to
the
persons
,
he
hath
not
taken
that
advantage
which
in
Justice
he
had
against
us
,
but
upon
some
valuable
considerations
hath
committed
to
the
Son
a
royal
power
of
prescribing
new
Laws
of
life
and
death
,
and
new
terms
of
salvation
,
and
Christ
,
having
at
his
Fathers
will
,
satisfied
the
Law
,
in
what
it
did
threaten
us
,
he
is
,
as
it
were
,
in
compensation
of
such
a
great
service
,
made
Lord
and
King
both
of
the
dea●
and
living
,
Rom.
14.9
.
And
all
things
in
Heaven
and
earth
are
given
to
him
,
Mat.
18.29
.
Joh.
13
▪
3.
And
therefore
,
what
ever
soul
is
agrieved
under
the
accusation
and
charge
of
the
Law
,
hath
liberty
,
yea
,
and
is
called
to
it
,
of
duty
,
to
appeal
unto
this
new
erected
Tribunal
where
Christ
sits
to
dispense
life
,
according
to
the
terms
of
grace
;
and
he
may
be
sure
,
the
Father
,
will
not
judge
him
●●co●ding
to
the
Law
,
if
t●e
Son
absolve
him
in
the
Gospel
.
Now
,
with
this
it
consists
,
that
he
who
hath
all
final
judgment
in
hi●
hand
,
yet
he
is
ou●
advocate
in
another
conside●ation
;
as
we
consider
God
the
●●ther
sitting
upon
the
Tribunal
o●
Justice
,
and
p●oceeding
acco●ding
to
the
te●ms
and
●enor
o●
hi●
fi●s●
Law
,
o●
Covenant
of
life
an●
death
;
then
Christ
come●
in
,
with
hi●
advocation
for
poor
sinners
,
and
sustain●
their
persons
,
and
maintains
their
cause
,
even
from
the
p●inciples
of
Justice
▪
he
presents
his
satis●acto●y
●●c●ifice
,
and
pleads
that
we
are
not
to
be
charged
with
that
punishment
that
he
hath
suffe●ed
,
b●cause
he
hath
indeed
fulfi●led
our
legal
righteousness
,
and
by
this
means
,
the
Laws
mo●th
i●
sto●t
,
which
h●d
stopt
our
mouth
,
and
the
●inner
i●
〈◊〉
,
who
was
●ound
guilty
.
Thu●
,
you
see
the
salvation
and
absolution
of
believers
,
is
wonde●fully
●●cu●ed
▪
●or
the●e
is
a
sentence
●or
it
,
in
the
Co●●t
of
the
Gospel
,
pronounced
by
the
S●●
,
but
l●st
▪
you
think
he
should
usu●p
such
an
absolute
power
,
then
hear
,
that
he
i●
an
advo●ate
to
plead
out
the
equity
and
justice
of
it
,
be●o●e
the
very
Tribunal
of
the
Law
,
that
the
Law
it
s●lf
being
the
●ule
,
the
Father
himself
who
made
the
Law
being
the
Judge
,
the
poor
soul
that
flyes
unto
him
as
a
●e●uge
,
may
be
saved
,
since
what
is
craved
of
us
,
it
gets
in
him
,
and
is
as
fully
satisfied
that
way
,
as
it
could
have
be●n
by
us
:
therefore
,
that
same
righteousnesse
which
bids
condemn
the
sinner
,
commands
to
save
the
believer
in
Christ
,
though
a
sinner
.
What
shall
a
●oul
then
●ea●
,
who
shall
condemn
?
it
is
Christ
that
justifieth
,
●or
he
is
Judge
of
li●e
and
death
,
and
that
is
much
;
but
it
is
the
Father
that
justifieth
,
and
that
is
more
;
whatsoever
Tribunal
you
be
cited
unto
,
you
may
be
sure
;
Is
it
the
Gospel
?
then
the
Son
is
Judge
.
Is
it
the
●aw
?
then
the
Son
is
advocate
.
He
will
not
only
give
li●e
him●el●
,
but
see
that
his
Father
do
it
,
and
wa●●and
you
from
all
back-haza●ds
.
Nay
,
be●ore
the
matter
shall
misgive
,
as
he
comes
down
from
off
the
Throne
,
to
stand
at
the
Bar
and
plead
for
sinners
,
who
devolve
themselves
upon
him
,
so
he
will
not
spare
,
if
need
require
,
to
degrade
him●el●
fu●ther
(
if
I
may
so
say
)
and
of
an
advocate
become
a
supplicant
.
And
truly
he
ceased
not
in
the
dayes
of
his
flesh
to
pray
for
us
,
with
strong
cryes
and
tears
,
Heb.
7.
And
now
he
lives
still
to
make
intercession
for
us
.
He
can
turn
from
the
plea
of
justice
,
to
the
intercession
and
supplication
of
mercy
,
and
if
st●ict
justice
will
not
help
him
,
yet
grace
and
savour
,
he
is
sure
will
not
disappoint
him
.
There
is
a
divine
contexture
of
justice
and
mercy
,
in
the
businesse
of
mans
redemption
,
and
there
is
nothing
so
much
declare●
in●init
wisdom
,
as
the
m●thod
,
order
,
and
frame
of
it
.
Mercy
might
have
been
shewed
to
sinners
,
in
gracious
and
●●ee
pardon
of
their
sins
,
and
dispensing
with
the
punishment
due
to
their
persons
,
yet
the
Lords
justice
and
●a●th●ulnesse
in
that
fi●st
commination
,
might
be
wronged
and
disappointed
by
it
,
if
no
satisfaction
should
be
made
for
such
infinit
offences
,
i●
the
Law
were
wholly
made
void
,
both
to
the
punishment
,
as
also
to
the
pe●son
:
There●ore
,
in
the
infinit
deeps
of
Gods
wisdome
there
was
a
way
●ound
out
to
declare
both
mercy
and
justi●e
,
to
make
both
to
shine
glo●iously
in
this
wo●k
,
and
indeed
,
that
is
the
great
wonder
of
men
and
Angels
,
such
a
conjunction
,
or
constellation
of
divine
attributes
in
one
work
.
And
in●eed
,
it
is
only
the
most
happy
and
●avourable
aspect
,
that
we
can
behold
the
divine
M●jesty
into
;
The
P●almist
,
Psal.
85.
expects
muc●
good
from
this
conjunction
o●
the
Celestial
Att●ibutes
,
and
prognosticks
salvation
to
be
near
hand
,
and
all
good
thing●
,
as
the
immediat
effect
of
it
.
There
is
a
meeting
there
,
as
it
were
,
of
some
hon●urable
personages
,
vers.
10
,
11.
as
are
in
Heaven
;
the
meeting
is
strange
,
if
you
consider
the
parties
,
mercy
and
truth
,
righteousnesse
and
peace
,
i●
mercy
and
peace
had
met
thus
●●i●ndly
,
it
had
been
lesse
wonder
,
but
it
would
seem
,
that
righteousness
and
truth
should
stand
off
,
or
meet
only
to
reason
and
dispute
the
businesse
with
me●cy
:
But
here
is
the
wonder
,
mercy
and
truth
meets
in
a
●●iendly
manner
,
and
kisseth
one
another
,
ther
's
a
perfect
agreement
and
harmony
amongst
them
,
about
this
matter
of
our
sa●vation
;
The●e
was
a
kind
of
pa●ting
at
mans
fall
,
but
they
met
again
at
Christs
birth
;
here
is
the
uniting
principle
,
truth
springing
out
of
the
earth
,
because
he
who
is
the
truth
&
the
life
,
was
to
●pring
out
of
the
earth
,
therefore
righteousnesse
will
look
down
from
Heaven
,
and
countenance
the
businesse
,
and
this
will
make
all
of
them
meet
with
a
loving
salutation
.
Now
,
as
this
was
the
contexture
of
divine
attributes
in
the
businesse
of
redemption
,
so
our
Lord
and
Saviour
taketh
upon
him
divers
names
,
offices
,
and
exercises
,
different
functions
for
us
,
because
he
knoweth
that
his
Father
may
justly
exact
of
man
personal
satisfaction
,
and
hath
him
at
this
disadvantage
,
and
that
he
might
have
re●used
to
have
accepted
any
other
satisfaction
from
another
person
,
there●ore
,
he
puts
on
the
habit
and
●orm
of
a
supplicant
,
and
intercessour
for
us
,
and
so
,
while
he
was
in
the
flesh
,
he
ceased
not
to
offer
up
prayers
and
supplications
with
strong
cryes
and
tears
,
and
h●
is
said
still
to
make
intercession
for
us
●●as
he
learned
obedience
,
though
a
Son
,
so
he
learned
to
be
a
humble
supplicant
,
though
equal
with
God
;
because
our
claim
depends
wholly
on
grace
,
he
came
off
the
bench
,
and
stood
at
the
bar
,
not
only
pleading
,
but
praying
for
us
,
intreating
savour
and
mercy
to
us
;
and
then
,
he
personats
an
Advocate
in
another
consideration
,
and
pleads
upon
termes
of
justice
,
that
we
be
pardoned
,
because
his
Father
once
having
accepted
him
in
our
stead
he
gave
a
satisfaction
in
value
equal
to
our
debt
,
and
pe●formed
all
that
we
were
personally
bond
to
,
so
then
,
you
may
unde●stand
,
how
it
is
,
pa●tly
an
act
of
j●stice
,
partly
an
act
of
me●cy
,
in
God
to
●o●give
●in
to
believers
,
though
indeed
mercy
and
grace
is
the
predominant
ingredient
,
because
love
and
grace
was
the
very
fi●●t
rise
,
and
spring
of
sending
a
Saviour
and
Redeemer
,
and
so
the
original
of
that
very
pu●chase
and
prize
,
He
freely
sent
his
Son
,
and
freely
accepted
him
in
our
stead
;
but
once
standing
in
our
●oo●
,
justice
craves
that
no
more
be
exacted
of
u●
,
since
he
hath
done
the
businesse
himself
.
A
sinner
stands
accused
in
his
own
Conscience
,
and
before
God
▪
therefore
,
to
the
end
that
we
get
no
wrong
,
there
is
a
twofold
Advocate
given
us
,
one
in
the
E●rth
,
in
our
Consciences
,
another
in
the
Heavens
with
God
▪
Christ
is
gone
up
to
the
highest
T●ibunal
,
where
the
cause
receives
a
definitive
sentence
,
and
there
he
manageth
it
above
,
so
that
though
Satan
should
obtrude
upon
a
poor
soul
,
a
w●ong
sentence
in
its
own
con●cience
,
an●
bring
down
a
false
and
counte●feit
Act
,
as
it
were
,
extracted
out
of
the
Register
of
H●●ven
,
whereby
to
deceive
the
poor
soul
,
●nd
con●emn
it
in
it self
;
yet
there
is
no
hazard
above
,
he
dare
not
appear
there
,
be●ore
the
highest
Court
,
for
he
hath
already
succumb'd
on
〈◊〉
,
when
Christ
was
here
,
the
Prince
of
the
worl●
was
judged
and
cast
out
,
and
so
he
will
never
once
put
in
an
accusation
into
Heaven
,
because
he
knoweth
our
●aith●ul
Advocate
〈…〉
n●thing
can
passe
without
hi●
know●edge
and
consent
.
And
this
is
a
great
com●o●t
,
that
all
infe●iour
sentences
in
thy
perplexed
con●ci●n●e
,
which
Satan
through
violence
hath
imposed
upon
thee
▪
are
r●●●inded
above
in
the
highe●●
Court
,
and
shall
no●
stand
to
thy
prejudi●●
,
whoever
th●●●e
that
desires
to
●orsake
sin
,
and
come
to
Iesus
Christ
.
But
how
doth
Ch●ist
plead
?
can
he
plead
us
not
guilty
?
can
he
excuse
,
or
de●end
our
sins
?
no
,
that
is
not
the
way
,
that
accusation
of
the
Word
and
Law
against
us
is
con●essed
,
is
proven
,
all
is
●ndenyably
clear
;
but
he
pleads
satisfied
,
though
guilty
;
he
presents
his
satisfactory
sacrifice
,
and
the
favour
of
that
,
perfumes
Heaven
,
and
pacifieth
all
:
he
shewes
Gods
bond
,
and
discharge
of
the
recept
of
the
sum
of
our
d●bt
,
and
thus
,
is
he
cleared
,
and
we
absolved
.
Therefore
,
I
desire
you
,
whoever
you
are
that
are
challenged
fo●
sin
,
and
the
transgression
of
the
Law
,
if
ye
would
have
a
solid
way
of
satisfaction
,
and
peace
to
your
consciences
,
take
with
your
guiltinesse
,
plead
no●
,
not
guilty
,
do
no●
excuse
,
or
extenuat
,
but
aggravat
your
guilt
;
nay
,
in
this
you
may
help
Satan
,
accuse
your selves
,
and
say
,
that
you
know
more
evil
in
your selves
,
then
he
doth
,
and
open
that
up
before
God
,
but
in
the
mean
time
▪
consider
how
it
is
managed
above
,
plead
thou
also
,
sati●fied
in
Christ
,
though
guilty
;
and
so
,
thou
may
say
to
thy
accuser
,
if
thou
hast
any
thing
to
object
against
me
,
w●y
I
may
not
be
saved
,
thoug●
a
sinner
,
thou
must
go
up
to
the
highest
Tribunal
to
propone
it
,
thou
must
come
before
my
Judge
and
Advocate
above
,
but
for
as
much
,
as
thou
dost
not
●ppear
there
,
it
is
but
a
lie
,
and
a
murdering
lie
.
Now
,
this
is
the
way
,
that
the
Spirit
advocats
for
us
in
our
Consciences
,
Iohn
14
and
15.26
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
rendered
here
Advocate
,
the●e
Comforter
;
both
suit
well
,
and
may
be
conjoyned
in
one
,
and
given
to
both
,
for
both
a●e
comfortable
Advocats
,
Christ
with
the
Father
,
and
the
Spirit
with
us
;
Christ
is
gone
above
for
it
,
and
he
sent
the
Spirit
in
his
stead
,
as
God
hath
●
deputy-judge
in
man
,
that
is
,
m●n●
Conscience
,
so
the
Son
our
Advocate
with
God
,
hath
●
deputy-advocate
to
plead
the
cause
in
our
Conscience
,
and
this
he
doth
,
partly
by
opening
up
the
Scripture●
to
us
,
and
making
us
understand
the
way
of
Salvation
in
them
,
partly
manifesting
his
own
works
▪
and
Gods
gifts
in
us
,
by
a
super-added
light
of
testimony
,
and
partly
by
comforting
us
against
all
outward
and
inward
sorrows
.
Sometimes
he
pleads
with
the
soul
against
Satan
,
not
guilty
,
for
Satan
is
a
slanderous
and
false
accuser
,
and
cares
not
calumniari
fortiter
ut
aliquid
hareat
,
to
calumniat
stoutly
,
and
he
knoweth
something
will
stick
.
He
will
not
only
object
known
sins
and
transgressions
of
the
Law
,
but
his
manne●
is
,
to
cast
●
mist
upon
the
eye
of
the
soul
,
and
darken
all
its
graces
,
and
then
●e
brings
●o●th
his
processe
,
that
they
have
no
grace
,
no
●aith
in
Christ
,
no
love
to
God
,
no
sor●ow
fo●
sin
;
in
such
a
ca●e
,
it
s
the
Spirits
office
,
to
plead
it
out
to
our
conscience●
,
that
we
a●e
not
totally
guilty
as
we
are
charged
,
and
this
is
not
so
much
a
clearing
of
our selves
,
as
a
vindication
of
the
free
gifts
of
God
,
which
ly
under
his
aspe●sion
and
reproach
.
Indeed
,
if
there
be
a
great
stresse
here
,
and
for
wise
reasons
the
Spirit
forbear
to
plead
out
this
point
,
but
leave
a
poor
soul
to
puddle
it
out
alone
,
and
scrape
its
evidences
together
in
the
da●k
,
I
say
,
if
thou
find
this
too
ha●d
for
thee
to
plead
,
not
guilty
,
then
my
advice
is
,
that
ye
wave
and
suspend
that
question
,
yeeld
it
not
wholly
,
but
rather
leave
it
intire
,
and
do
as
if
it
were
not
:
suppose
that
article
and
point
were
gained
against
thee
,
what
would
thou
do
next
?
Certainly
,
thou
must
say
,
I
would
then
seek
grace
and
faith
from
Him
who
giveth
liberally
,
I
would
then
labour
to
receive
Christ
in
the
promises
,
I
say
,
do
that
now
,
and
thou
taketh
a
short
and
compendious
way
,
to
win
thy
cause
,
and
overcome
Satan
;
let
that
be
thy
study
,
and
he
hath
done
with
it
.
But
in
any
challenge
about
the
trangression
of
the
Law
,
or
desert
of
eternal
wrath
,
the
Spirit
must
not
plead
,
not
guilty
,
for
thou
must
confesse
that
,
but
in
as
far
as
he
driveth
at
a
further
conclusion
,
to
drive
thee
away
from
hope
and
confidence
,
to
despondency
of
spirit
,
in
so
far
the
Spirit
clear●
up
unto
the
conscience
that
this
doth
no
wayes
●ollow
,
●rom
that
confession
of
guiltinesse
,
since
there
is
a
Saviour
that
hath
satisfied
for
it
,
and
invites
all
to
come
and
accept
him
for
their
Lord
and
Saviour
.
SERMON
XXVI·
1
Joh.
2.1
.
—
We
have
an
advocate
with
the
Father
,
Iesus
Christ
the
righteous
.
THere
i●
no
settlement
to
the
spirit
of
a
sinner
,
that
is
once
touched
with
the
〈◊〉
of
his
sin●
,
and
apprehen●ion
of
the
j●stice
and
w●ath
of
God
,
but
in
some
clea●
,
and
dist●●●ct
understanding
the
grounds
of
consolation
in
the
Gospel
,
and
the
method
of
sal●ation
●e●ealed
in
it
.
There
i●
no
solid
peace-giving
answer
to
the
challenge●
of
the
Law
,
and
thy
own
conscience
,
but
in
the
advocation
of
Iesus
Christ
,
the
Saviour
of
sinners
,
and
therefore
,
the
Apostle
propone●
it
here
,
●or
the
comfort
of
believers
,
who
●re
incident
to
be
su●prized
,
through
the
suddennesse
of
sin
,
and
often
deceived
by
the
subtilty
of
●atan
,
wh●se
souls
desires
,
and
sincere
ende●vours
are
,
to
be
kept
from
iniquity
,
and
therefore
,
they
are
made
to
groan
within
themselves
,
and
sometimes
sadly
to
conclude
again●●
themselves
,
upon
the
prevailing
of
sin
,
here
i●
the
cordial
(
I
say
)
he
presents
to
them
,
Iesus
Christ
standing
before
the
Bar
o●
Heaven
,
and
pleading
his
●atisfaction
,
in
the
name
of
such
souls
,
and
so
suiting
forth
an
exemption
and
discharge
for
them
from
their
sins
;
so
he
presents
us
with
the
most
comfo●table
a●pect
,
Christ
standing
between
us
and
Justice
,
the
Mediator
interposed
between
us
and
the
Father
,
so
that
there
can
come
no
harm
to
such
poor
sinners
,
except
it
come
through
his
sides
first
,
and
no
sentence
can
passe
against
them
,
unlesse
he
succumb
in
his
righteous
cause
in
Heaven
.
The
strength
of
Christs
Advocation
for
believers
,
consists
partly
,
in
his
qualification
●or
the
office
,
partly
in
the
ground
and
●oundation
of
his
cause
.
His
qualification
we
have
in
this
vers
.
the
ground
and
●oundation
of
his
pleading
in
the
next
vers.
in
that
he
is
a
propitiation
for
our
sins
,
and
upon
this
very
ground
,
his
Advocation
is
both
just
and
effectual
.
Every
word
holds
out
some
fitnesse
,
and
therefore
every
word
drops
out
consolation
to
a
troubled
soul.
[
With
the
Father
,
speaks
out
the
relation
he
and
we
stand
in
to
the
Judge
,
he
hath
not
to
do
with
an
austere
and
rigid
Judge
,
that
is
implacable
,
and
unsatisfiable
,
who
will
needs
adhere
peremptorily
to
the
letter
of
the
Law
,
for
then
we
should
be
all
undone
,
if
there
were
not
some
pate●nal
affection
,
and
fatherly
clemency
and
moderation
in
the
Judge
,
if
he
were
not
so
disposed
,
as
to
make
some
candid
interpretation
upon
it
,
and
in
some
manner
to
relax
the
sentence
,
as
to
our
personal
suffering
,
we
could
never
stand
before
him
,
nor
needed
any
Advocate
appear
for
us
:
But
here
is
the
great
comfort
,
he
is
Christs
Father
,
and
our
Father
,
so
himself
told
us
,
Ioh.
20.17
.
I
go
to
my
Father
and
your
Father
,
and
my
God
and
your
God
.
And
therefore
we
may
be
perswaded
that
he
will
not
take
advantage
,
even
that
he
hath
in
justic●
of
us
,
and
though
we
be
apprehensive
of
his
anger
,
in
our
failings
and
offences
,
and
this
makes
us
often
to
be
both
affraid
and
●shamed
to
come
to
him
,
measuring
him
after
the
manner
of
men
,
who
are
soon
angry
,
and
often
implacably
angry
,
we
imagine
that
he
cannot
but
repell
and
put
back
our
petition●
,
and
therefore
we
have
not
the
boldnesse
to
offer
them
;
yet
he
ceaseth
not
to
be
our
Father
,
and
Christs
Father
,
and
if
ye
would
have
the
character
of
a
father
,
look
Ier.
31.18
.
how
he
stands
affected
towards
ashamed
and
confounded
Ephraim
,
how
his
bowels
move
,
and
his
compassions
yearn
towards
him
,
as
his
pleasant
child
:
The
truth
is
,
in
such
a
case
in
which
we
●re
captives
against
our
will
,
and
stumbles
against
our
purpose
,
be
pities
us
,
as
a
Father
doth
hi●
children
,
knowing
that
we
are
but
dust
and
grasse
,
Psal.
103.13
,
14
,
15
,
16
,
17.
See
the
excellent
and
sweet
application
of
this
relation
,
by
the
Psalmist
,
if
it
stir
him
,
it
stirs
up
rather
the
affection
of
pity
,
then
the
passion
of
anger
,
he
pities
his
poor
child
when
he
cryes
out
,
of
violence
and
opp●ession
.
And
therefore
,
there
is
great
hopes
that
our
Advocate
Iesus
Christ
,
shall
prevail
in
his
suits
for
us
,
because
he
with
whom
he
deals
,
the
Father
,
he
loves
him
,
and
loves
us
,
and
will
not
stand
upon
strict
terms
of
justice
,
but
rather
attemper
all
with
mercy
and
love
.
He
will
certainly
hear
his
welbeloved
Son
,
for
in
him
he
is
well
pleased
,
his
soul
rests
and
takes
complacency
in
him
,
and
for
his
sake
he
●dopts
us
to
be
his
children
;
and
therefore
he
will
both
hear
him
in
our
behalf
,
and
our
prayers
too
,
for
his
Names
sake
.
But
this
is
superadded
to
qualifie
our
Advocate
,
he
is
the
Christ
of
God
,
anointed
for
thi●
ve●y
pu●pose
,
and
so
hath
a
fair
and
lawful
calling
to
this
office
,
he
takes
not
this
honour
to
himself
,
but
was
called
thereto
of
his
Father
,
Heb.
5.4
.
As
he
did
not
make
himself
a
Priest
,
so
he
did
not
int●ude
upon
the
Advocat●ship
,
but
he
that
said
,
Thou
art
my
Son
,
called
him
to
it
.
If
a
man
had
never
so
great
ability
to
plead
in
the
Law
,
yet
except
he
be
licenciat
and
graduat
,
he
may
not
take
upon
him
to
plead
a
cause
.
But
our
Lord
Iesus
hath
both
skill
and
authority
,
he
hath
both
the
ability
and
the
office
,
was
not
●
self-intruder
,
or
usurper
,
but
the
Council
of
Heaven
did
licenciat
him
,
and
graduat
him
for
the
whole
office
of
Mediatorship
:
In
which
there
i●
the
greatest
stay
and
support
for
a
sinking
soul
,
to
know
that
all
this
frame
and
fabrick
of
the
Gospel
was
contrived
by
God
the
Father
,
and
that
he
is
master-builder
in
it
,
since
it
is
so
,
there
can
nothing
controll
it
,
or
shake
it
,
since
it
is
th●
very
will
of
God
,
with
whom
we
have
to
do
,
that
a
Mediator
should
st●nd
between
him
and
u●
:
and
he
hath
such
a
mind
to
clear
poor
souls
,
th●t
he
freely
chooseth
and
giveth
them
●n
able
Advocate
,
it
is
a
great
token
that
he
hath
a
mind
to
s●ve
as
many
as
come
and
submit
to
him
,
and
that
he
is
ready
to
pardon
,
when
he
prepares
so
fit
an
Advocate
for
us
,
and
hath
not
left
us
alone
to
plead
our
own
cause
.
But
the
anointing
of
Christ
for
it
,
implyes
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
potentium
,
&
potestatem
,
the
gifts
for
it
,
as
well
as
the
authority
,
and
the
ability
,
as
well
●s
the
office
;
for
God
h●th
singularly
qualified
him
for
it
,
given
him
the
Spirit
above
measure
,
Isai.
61.1
.
He
received
gifts
not
only
to
distribute
to
men
,
but
to
exercise
for
men
,
and
their
advantage
,
Psal.
68.18
.
And
therefore
the
Father
seems
to
interess
himself
in
the
cause
,
as
it
were
his
own
,
he
furnisheth
our
Advocate
,
as
if
it
were
to
ple●d
the
c●use
of
his
own
justice
against
us
,
he
upholds
and
strengthens
Christ
in
our
cause
,
a●
really
a●
if
it
were
his
own
,
Isai.
42.1.6
.
which
expresseth
to
us
the
admirable
harmony
and
consent
of
Heaven
to
the
salvation
of
as
many
as
make
Christ
their
refuge
,
●nd
desire
not
to
live
in
sin
,
though
they
be
often
soiled
,
yet
there
is
no
hazard
of
the
f●iling
of
their
c●use
above
,
because
our
Advocate
hath
both
exc●ll●nt
●kill
,
and
undoubit●ble
●uthority
.
Yea
,
he
i●
so
fully
q●alified
for
this
,
that
●e
is
called
Iesus
,
the
Saviour
,
he
is
such
an
Advocate
,
that
he
saves
all
●e
pleads
for
.
The
best
Advocate
may
losse
the
cause
,
either
through
the
weaknesse
of
its
self
,
or
the
iniquity
of
the
Judge
,
but
he
is
the
Advocate
and
the
Saviour
,
th●●
never
s●ccumb'd
in
his
undertaking
for
any
soul
,
be
their
sins
never
so
h●inous
,
their
accusation
never
so
just
and
true
,
their
accuser
never
so
powerful
,
yet
they
who
put
their
cause
in
his
hand
,
who
flee
in
hither
for
refuge
,
being
we●ried
of
the
bond●ge
of
sin
●nd
Sat●n
,
he
ha●h
such
●
prevalency
with
the
Father
,
th●t
their
c●use
cannot
miscarry
,
even
when
Justice
it self
seems
to
be
the
opposite
party
,
yet
he
h●th
such
m●rvellous
successe
in
his
office
,
that
justice
shall
●ather
meet
amicably
with
mercy
and
peace
,
and
salute
them
kindly
,
Psal.
85.10
,
11.
a●
being
s●tisfied
by
him
▪
then
he
come
short
in
his
undert●king
.
But
there
is
●nother
personal
qualification
needful
,
or
all
should
be
in
vain
,
Iesus
the
righteous
.
If
he
were
not
righteous
in
himself
,
he
had
need
of
an
Advocate
for
himself
,
and
might
not
ple●d
for
sinners
,
but
he
is
righteous
and
holy
,
no
guile
found
in
his
mouth
,
without
sin
,
an
unblameable
and
u●spotted
high
Priest
,
else
he
could
not
mediate
for
others
,
and
such
an
Advocate
too
,
else
he
could
not
plead
for
others
,
Heb.
7.26
.
As
this
perfected
his
s●crifice
,
that
he
offered
not
for
his
own
sins
,
neither
needed
,
so
thi●
compleats
his
Advocatship
,
and
gives
it
a
mighty
i●fluence
●or
his
poor
Clients
,
that
he
needs
not
ple●d
for
himself
.
If
then
the
Law
cannot
attatch
our
Lord
and
Saviour
,
can
lay
no
claim
●o
him
,
or
charge
against
him
,
then
ce●tainly
,
●ll
that
he
did
,
behoved
to
be
for
others
,
and
so
he
stands
in
a
good
capacity
to
plead
for
us
before
the
Father
,
and
to
sue
out
a
pardon
to
us
,
though
guilty
;
for
if
the
just
was
delivered
for
the
unjust
,
and
the
righteous
suffered
for
the
unrighteous
,
much
more
is
it
consistent
with
the
justice
of
the
Father
,
to
deliver
and
save
the
unrighteous
and
unjust
sinner
,
for
the
●ighteous
Advocats
sake
.
If
ye
seek
me
,
then
let
these
go
free
,
saith
he
,
Ioh.
18.8
.
So
he
in
effect
pleads
with
God
his
Father
,
O
Father
,
if
thou
deal
with
me
the
righteous
One
,
as
with
an
unrighteous
man
,
then
,
in
all
reason
and
justice
,
thou
must
deal
with
my
poor
Clients
,
though
unrighteous
,
as
with
righteous
men
;
If
justice
thought
she
did
me
no
wrong
to
punish
me
the
righteous
,
then
let
it
not
be
thought
a
wrong
to
justice
to
pardon
,
absolve
,
and
justifie
the
unrighteous
.
Now
,
if
he
be
so
righteous
a
person
,
it
follows
necessarily
,
that
he
hath
a
righteous
cause
,
for
an
honest
man
will
not
Advocate
for
an
unjust
cause
.
But
,
how
can
the
cause
of
believers
be
said
to
be
righteous
,
when
justice
it self
,
and
the
Law
,
indites
the
accusation
against
them
?
Can
they
plead
,
Not
guilty
?
Or
he
for
them
?
There
is
a
twofold
righ●eousnesse
,
in
relation
to
a
twofold
rule
,
a
righteousnesse
of
strict
justice
,
in
relation
to
the
first
Covenant
,
and
this
cannot
be
pleaded
,
that
our
cause
is
exactly
conformable
to
the
Covenant
of
Wo●ks
,
we
cannot
,
nor
Christ
in
our
name
,
plead
any
thing
from
that
,
which
holds
●orth
nothing
but
per●onal
obedience
,
or
else
personal
satisfaction
.
But
yet
,
our
cause
may
be
●ound
to
be
righteous
,
in
relation
to
the
second
Covenant
,
and
the
rule
and
terms
of
it
,
in
as
f●r
as
God
h●th
revealed
his
acceptance
of
●
surety
in
our
stead
,
and
hath
dispensed
with
the
rigour
of
the
Law
,
according
to
that
new
Law
of
grace
and
righteousnesse
contempered
together
;
The
cause
of
a
desperat
lost
sinner
may
sustain
before
the
righteous
Judge
,
and
it
is
upon
this
new
account
,
that
he
pleads
for
us
,
because
he
hath
satisfied
in
our
stead
;
and
now
it
is
as
righteous
and
equitable
with
Go●
▪
to
shew
mercy
and
forgivenesse
to
believing
sinners
,
as
it
is
to
reveal
wrath
and
anger
against
impenitent
sinners
.
I
know
there
will
be
some
secret
whisperings
in
your
hearts
upon
the
hearing
of
this
,
Oh
,
it
s
true
,
it
is
a
most
comfortable
thing
for
them
whose
Advocate
he
is
,
there
is
no
fear
of
the
miscarrying
of
their
cause
above
,
but
as
for
me
,
I
know
not
if
he
be
an
Advocate
for
me
,
whether
I
may
come
into
that
sentence
,
We
have
an
Advocate
,
&c.
I
confesse
it
is
true
,
he
is
not
an
Advocate
for
every
one
,
for
while
he
was
here
,
be
prayed
not
for
the
world
,
but
them
that
were
given
him
out
of
the
world
,
Joh.
17.
much
more
will
he
not
plead
for
the
world
,
w●en
he
is
above
;
He
is
●ather
witnessing
against
the
unbelieving
world
.
But
yet
,
I
believe
his
Advocation
is
not
restrained
only
to
them
that
actually
believe
,
〈◊〉
neither
his
supplication
was
,
Ioh.
17.
But
〈◊〉
he
prayed
for
them
who
should
●e●eafter
believe
,
so
he
still
pleads
for
all
the
elect
,
not
only
to
procure
remission
to
the
penitent
,
but
repentance
to
the
impenitent
.
There
is
one
not●ble
ef●ect
of
the
Advocation
and
intercession
of
Christ
,
which
indeed
is
common
●o
the
world
,
but
particularly
intended
for
the
elect
,
that
is
,
the
present
suspension
of
the
execution
of
the
curse
of
the
●aw
,
by
vertue
whereof
there
is
liberty
to
offer
the
Gospel
,
and
c●ll
sinners
to
repentance
:
No
question
,
the
spa●ing
of
the
world
,
the
forbe●●●nce
and
long-suff●●ing
of
God
tow●rd
sinner●
,
is
the
result
and
f●uit
of
our
Lords
intercession
and
advocation
in
He●ven
,
and
so
even
the
e●●ct
have
the
benefit
of
it
before
they
believe
,
but
it
i●
so
provided
,
that
they
shall
never
sensibly
know
this
,
nor
have
any
special
comfort
●●om
it
,
till
they
believe
,
and
●o
Christ
doth
not
plead
for
pardon
to
their
sins
till
they
repent
▪
He
pl●ad●
even
befo●e
we
repent
,
but
we
cannot
know
it
,
yet
,
he
pleads
not
that
pardon
he
bestowed
befo●e
they
●epent
,
and
so
the
saving
effi●acy
of
hi●
Advoc●tion
is
peculiar
and
proper
in
the
applic●tion
to
believing
●ouls
.
Now
,
consider
(
I
say
)
whether
or
not
thou
be
one
that
find●
the
power
of
that
perswasion
,
my
little
children
,
I
write
to
you
that
you
sin
not
,
&c.
Can
thou
unfeignedly
s●y
,
that
its
th●
desire
and
indeavour
of
thy
soul
,
not
to
sin
,
and
that
thou
art
perswaded
to
this
,
not
only
from
the
fear
and
terrour
of
God
,
but
especially
from
his
mercy
and
goodnesse
in
the
Gospel
,
this
is
one
part
of
the
character
of
such
as
Christ●
advocation
is
actually
extended
to
.
Moreover
,
being
surprised
with
sin
,
and
overcome
beside
thy
purpose
,
and
against
thy
desire
,
dost
thou
apprehend
sin
as
thy
greatest
misery
,
and
●rr●ign
thy self
before
the
T●ibunal
of
God
,
or
art
thou
attached
in
thy
own
conscience
,
and
the
L●w
pleaded
●gainst
thee
,
before
the
bar
of
thy
own
conscience
,
then
,
I
say
,
according
to
this
Scripture
,
thou
art
the
soul
unto
whom
this
comfort
belongs
,
thou
art
called
of
God
,
to
decide
the
controversy
in
thy
own
conscience
,
by
flying
up
,
●nd
apealing
to
that
higher
Tribunal
,
where
Christ
is
advocate
,
thou
may
safely
give
over
,
and
trust
thy
cause
to
him
.
But
on
the
other
hand
,
O
,
how
deplorable
and
irremedilesse
is
the
condition
of
these
souls
,
who
have
no
cause
of
this
kind
stated
within
there
our
conscience
,
who
are
not
pursued
by
Satan
and
sin
,
but
rather
at
peace
with
them
,
amic●bly
agreeing
with
them
,
acting
their
lusts
●nd
will
;
you
who
have
no
bonds
upon
you
,
to
restrain
you
from
sin
,
neither
the
terrour
of
the
Lord
perswadeth
you
,
nor
the
love
of
Christ
constrains
you
;
you
can
be
kept
from
no
beloved
sin
,
nor
pressed
to
any
serious
and
spiritual
labour
in
Gods
service
,
and
then
,
when
you
sin
,
you
have
no
accuser
within
,
or
such
an
one
as
you
suppres●
,
and
suffers
not
to
plead
it
out
against
you
,
o●
cite
you
before
Gods
Tribunal
.
I
say
unto
you
,
and
al●s
,
many
of
you
are
such
,
you
do
not
,
you
can
not
know
,
that
you
have
an
interest
in
this
Advocate
.
You
can
have
no
benefit
,
nor
saving
advantage
from
Christ●
pleading
,
while
you
remain
thu●
in
your
sin●
.
Alas
,
poor
soul●
,
what
will
ye
do
?
Can
you
m●nn●ge
your
own
cause
alone
●●
though
you
defraud
and
deceive
your
own
consciences
now
,
though
ye
offer
violence
to
them
,
do
you
think
so
to
carry
it
above
?
nay
,
perswade
your selves
,
you
must
one
day
appear
,
and
none
to
speak
for
you
;
God
you●
Judge
,
your
conscience
your
accuser
,
and
S●tan
your
tormentor
standing
by
;
and
then
,
●o
to
him
that
is
alone
,
when
the
advoc●te
becomes
judge
▪
in
that
day
blest
are
all
those
that
have
trusted
in
him
,
and
used
him
formerly
as
an
Advocate
against
sin
and
Satan
.
But
wo
to
them
for
ever
,
who
would
never
suffer
this
cause
to
be
pleaded
,
while
there
was
an
Advocate
.
SERMON
XXVII·
1
Joh.
2.2
.
And
he
is
the
propitiation
,
&c.
HEre
is
the
strength
of
Christs
plea
,
and
ground
of
his
advocation
,
that
he
is
the
proti●tion
.
The
Advocate
is
the
Priest
,
and
the
Priest
is
the
Sacrifice
,
and
such
efficacy
this
sacrifice
hath
,
that
the
propitiatorie-sacrifice
may
be
called
the
very
propitiation
,
and
pacification
for
sin
.
Here
is
the
marrow
of
the
Gospel
,
and
these
are
the
breasts
of
consolation
,
which
any
poor
sinner
might
draw
by
faith
,
and
bring
out
soul-refreshment
.
But
truly
,
it
comes
not
out
,
but
by
drawing
,
and
there
is
nothing
fit
for
that
but
the
heart
,
that
alone
can
suck
out
of
these
breasts
the
milk
of
consolation
.
The
well
of
salvation
in
the
word
is
deep
,
and
many
of
you
have
nothing
to
draw
with
,
you
want
the
bucket
that
should
be
let
down
,
that
is
,
the
affection●t
meditation
and
consideration
of
the
heart
;
and
therefore
,
you
go
away
empty
.
You
come
full
of
other
cares
,
and
desires
,
and
delights
,
no
empty
room
in
your
hearts
for
this
,
no
soul-longings
,
and
thi●stings
aft●r
the
righteousnesse
of
God
:
and
therefore
,
you
return
as
you
came
,
empty
of
all
solid
and
true
refreshment
.
Oh
,
that
we
could
draw
it
sorth
to
you
,
and
then
drop
it
into
your
hearts
,
and
make
it
descend
into
your
consciences
.
In
these
words
,
you
may
consider
more
distinctly
,
who
this
is
,
and
then
,
for
whom
he
is
made
a
sacrifice
,
and
withall
,
the
efficacy
of
this
sacrifice
,
and
the
sufficiency
.
Who
this
is
,
is
pointed
out
as
with
the
finger
,
(
He
is
)
that
is
,
Iesus
Christ
the
righteous
.
The
Apostle
demonstrats
him
as
a
remarkable
pe●son
,
as
in
his
Evangel
,
the
Baptist
,
doth
.
Behold
the
Lamb
of
God
which
taketh
away
the
sins
of
the
World
.
And
the
Church
,
Isa.
63.1
.
taketh
a
special
notice
of
this
person
.
Who
is
this
that
cometh
from
Edom
?
and
that
which
maketh
him
so
remarkable
,
is
his
strange
habit
after
the
treading
the
Wine-presse
of
wrath
alone
,
that
he
was
made
a
bloody
sacrifice
to
pacifie
God
,
and
to
shew
you
,
how
notable
a
person
he
is
,
he
is
signally
,
and
eminently
pointed
●ut
by
the
Father
,
Is●
.
42.1
.
Behold
my
servant
,
&c.
As
if
he
would
have
the
eyes
of
all
men
fixed
upon
him
,
with
wonder
and
admiration
;
and
for
this
end
,
he
singled
him
out
from
the
multitude
,
by
a
voice
from
heaven
,
which
testified
unto
him
particularly
,
this
is
my
welbel●ved
Son
,
hear
him
.
Therefore
the
Apostle
had
reason
to
say
,
2
Cor.
5.14
That
he
is
One
for
all
,
so
notable
an
one
,
that
he
may
serve
for
all
;
He
stands
in
more
value
,
in
the
compt
of
God
,
the●
all
mankind
;
all
creatures
are
Cyphers
,
which
being
never
so
much
multiplied
,
come
to
nothing
,
amount
not
beyond
nothing
,
but
set
him
before
them
,
put
Christ
on
the
head
of
them
,
and
he
signifies
more
then
they
all
do
,
and
gives
them
all
some
estimation
in
the
compt
.
And
so
they
stand
in
Pauls
calculation
,
Phil.
3.
which
he
makes
with
very
great
assurance
and
confidence
,
yea
doubtlesse
I
count
all
dung
,
but
the
superexcellent
knowledge
of
Christ
.
Christ
is
only
the
figure
,
that
hath
signification
,
and
gives
signification
to
other
things
.
But
in
this
businesse
,
the
consideration
of
the
persons
interessed
,
(
he
,
and
us
,
)
maketh
us
behold
a
great
Emphasi●
in
the
Gospel
:
he
,
a
propitiation
,
and
that
for
our
sins
,
is
●
str●ng●
combination
of
wonders
.
If
it
had
been
some
other
person
,
lesse
distant
from
us
,
that
w●r●
thus
given
for
us
,
and
standing
in
our
room
,
then
we
would
have
better
understood
the
exchange
.
Things
of
like
wor●h
,
to
be
thus
shuf●ed
together
,
and
stand
in
one
●nothers
place
,
is
not
so
strange
.
But
between
the
persons
mentioned
,
him
,
and
us
,
there
is
such
an
infinit
distance
,
that
it
is
wonderful
,
how
the
one
descend●
to
the
room
of
the
other
,
to
become
●
sac●ific●
for
us
.
O
,
that
we
could
expresse
this
to
our
own
hearts
,
with
all
the
Emphasis
that
it
hath
;
He
,
the
Lord
,
and
we
,
the
servant●
;
he
,
the
King
▪
and
we
▪
the
poor
beggers
;
He
,
the
brightn●sse
of
his
Fathers
glory
,
and
we
,
the
shame
and
ignominy
of
t●e
whole
creation
;
he
,
counting
it
no
robbery
to
be
equal
with
God
,
and
being
in
the
form
of
God
,
and
we
,
not
equal
to
the
worst
of
creatu●es
,
because
of
sin
,
and
being
in
the
form
of
devils
.
Had
it
been
●
holy
,
and
righteous
man
for
sinners
,
it
had
been
a
strange
enough
exchange
;
but
He
is
not
only
holy
and
harmlesse
,
but
higher
then
the
heavens
.
O
,
what
a
vast
descent
was
this
,
from
heaven
to
earth
,
from
a
Lord
to
a
servant
,
from
an
ete●nal
Spirit
,
to
mortal
flesh
,
from
God
to
creatu●es
,
and
to
descend
thus
far
,
for
such
persons
,
not
only
unworthy
in
themselves
,
such
as
could
not
conciliat
any
liking
,
but
such
as
might
procure
lo●thing
,
as
is
described
,
Ezek.
16.
and
Rom.
5.6
.
and
1
Pet.
3.18
.
While
we
were
enemies
,
and
might
have
expected
●
commissioner
from
heaven
,
with
vengeance
against
us
.
Behold
,
how
the
mysterious
designe
of
love
breaks
up
,
and
opens
it self
to
the
world
,
in
sending
his
own
Son
for
us
;
and
this
is
exceedly
aggravated
,
from
the
absolute
freedom
of
it
,
that
there
was
nothing
to
pre-ingage
him
to
it
,
but
infinit
impediments
in
the
way
to
disswade
him
;
many
impediments
of
his
affection
,
and
many
difficulties
to
his
power
,
and
then
,
no
gain
nor
advantage
to
be
expected
from
such
creature●
,
notwitstanding
of
such
an
undertaking
for
them
.
Now
,
herein
is
the
strongest
support
of
saith
,
and
the
greatest
incentive
to
love
,
and
the
mightiest
perswasive
to
obedience
,
that
can
be
.
I
say
,
the
strongest
support
of
●aith
;
for
,
a
soul
apprehending
the
greatnesse
and
hainousnesse
of
sins
,
and
the
inviolablenesse
of
Gods
righteousnesse
,
with
the
purity
of
his
holinesse
,
can
hardly
be
〈◊〉
▪
that
any
thing
can
compe●●●●
〈◊〉
infinit
w●ong
that
is
done
to
his
Majesty
,
though
ordina●ily
the
small
and
superficial
app●ehen●ion
of
sin
,
makes
a
kind
of
facility
in
this
,
or
an
empty
c●edulity
of
the
Gospel
.
The
reason
why
most
men
do
not
question
and
doubt
of
the
Gospel
,
and
of
their
acceptance
before
God
,
is
not
because
they
are
stablished
in
the
faith
,
but
rather
because
they
do
not
so
seriously
and
deeply
believe
,
and
ponder
their
own
sins
,
and
Gods
holinesse
;
which
if
many
did
,
they
would
find
it
●
gre●ter
difficulty
to
attain
to
a
solid
and
quieting
perswasion
of
the
grounds
of
the
Gospel
:
they
would
find
much
ado●
to
settle
that
point
,
of
the
●eadinesse
of
God
to
pardon
and
accept
sinners
.
But
now
,
I
say
,
all
this
difficulty
,
and
these
clouds
of
doubts
,
will
evanish
at
the
bright
appea●ance
of
this
Sun
of
Righteousnesse
,
that
i●
,
at
the
solid
conside●ation
of
the
glorious
excellency
of
him
that
was
given
●
ransome
for
us
,
herein
the
soul
may
be
satisfied
,
that
God
is
satisfied
,
when
he
considers
what
a
person
hath
undertaken
it
,
even
Iesus
the
righteous
,
the
only
Son
of
God
,
in
whom
his
soul
delighteth
,
whose
glorious
divine
Majesty
puts
the
stamp
of
infinit
worth
upon
all
his
sufferings
,
and
raiseth
up
the
dignity
of
the
sacrifice
,
beyond
the
sufferings
of
all
creatures
:
For
there
are
two
things
needful
,
for
the
full
satisfaction
of
a
troubled
soul
,
that
apprehends
the
hainousnesse
of
sin
,
and
hight
of
wrath
▪
nothing
can
calm
and
settle
this
storm
,
but
t●e
appearance
of
two
things
;
First
,
of
Gods
willingnesse
and
readinesse
to
pardon
sin
,
and
save
sinners
;
Next
,
of
the
an●werablenesse
of
a
ransome
to
his
Ju●●ice
,
that
so
,
there
may
be
no
impediment
in
hi●
way
to
forgive
.
Now
,
let
this
once
be
estab●ished
in
thy
heart
,
that
such
an
one
,
so
beloved
of
God
,
and
so
equal
to
God
,
is
the
propitiation
for
our
sin●
,
that
God
hath
sent
his
only
begotten
Son
,
for
this
very
businesse
,
unrequired
,
and
unknown
of
us
;
then
,
there
is
the
●learest
demonstration
of
these
two
things
,
that
c●n
be
,
of
the
love
of
God
,
and
of
the
worth
of
the
ransome
.
What
difficulty
c●n
be
supposed
in
it
,
actually
to
pardon
thy
hainous
sins
,
when
his
love
hath
ove●come
infinit
greater
difficulties
,
to
send
one
,
hi●
own
Son
,
to
procure
pardon
,
John
3.
Certainly
,
it
cannot
but
be
the
very
delight
of
his
heart
to
forgive
sins
,
since
he
spared
not
his
Son
,
to
purch●se
it
;
since
he
hath
had
such
an
everl●sting
design
of
love
,
which
broke
out
in
Christs
coming
,
and
then
,
such
a
person
he
is
,
that
the
merit
of
his
sufferings
,
cannot
but
be
an
valu●ble
and
sufficient
compensation
to
justice
,
for
our
personal
ex●mption
,
because
he
is
one
above
all
,
of
infinite
highnes●●
;
and
therefore
,
his
lownesse
hath
an
infinite
worth
in
it
,
of
infinite
fulnesse
,
and
therefo●e
his
emptin●sse
is
of
infinite
price
;
of
infinite
glory
,
and
so
,
his
shame
i●
equivalent
to
the
shame
and
malediction
of
all
mankind
.
So
then
,
wh●●so●ver
thou
apprehend
of
thy
own
sins
,
or
Gods
holinesse
,
that
seemeth
to
render
thy
pardon
difficult
,
l●y
but
in
the
ballance
with
that
,
fi●st
,
the
free
and
rich
●●pression
of
the
infinite
love
of
God
,
in
sending
such
an
one
for
a
ransome
,
and
sure
,
that
speaks
as
much
to
his
readinesse
and
willingnesse
,
as
if
a
voice
spake
it
just
now
from
heaven
;
and
then
,
to
take
away
all
scruple
,
lay
the
infinit
worth
of
his
person
,
who
is
the
propitiation
,
with
thy
sins
,
and
it
will
certainly
out-weigh
them
;
so
that
,
thou
may
be
fully
quieted
,
and
sati●fied
in
that
point
,
that
it
is
as
easie
for
him
to
pardon
,
as
for
thee
to
con●esse
sin
,
and
●sk
pardon
:
nay
,
that
he
is
more
ready
to
give
it
thee
,
then
thou
to
ask
it
.
But
in
the
next
place
,
I
desire
you
to
look
upon
this
,
as
the
greatest
incentive
of
affection
:
O
,
how
should
it
inflame
your
hearts
to
consider
,
that
such
an
one
became
●
s●crifice
for
our
sins
;
to
think
that
Angels
hath
not
such
a
word
,
to
comfort
themselves
withal
;
these
innumerable
companies
of
Angels
,
who
left
their
station
,
and
were
once
in
dignity
above
us
,
hath
not
such
glad
tidings
to
report
one
to
another
in
their
societies
,
as
we
have
;
they
cannot
say
,
he
is
the
propitiation
for
our
sins
.
This
is
the
wonderful
mystery
,
that
blessed
Angels
desire
to
look
into
,
they
gaze
upon
it
,
and
fix
the
eyes
of
their
admiration
upon
God
manifested
in
the
flesh
,
wondering
at
the
choice
of
mort●l
man
,
before
immortal
spirits
,
that
he
is
a
ransome
for
them
,
and
not
for
their
own
brethren
,
who
left
their
station
;
how
should
this
endear
him
to
our
souls
,
and
his
will
to
our
hearts
,
who
h●th
so
loved
us
,
and
given
himself
for
us
;
Hath
he
given
himself
for
us
,
and
should
we
deny
our selves
to
him
,
especially
wh●n
we
consider
what
an
infinit
disparity
is
between
the
wo●th
,
and
difference
in
the
advantage
of
〈◊〉
he
gave
his
blessed
self
,
a
sacrifice
,
he
offered
himself
to
death
for
us
,
not
to
purchase
any
thing
to
himself
,
but
life
to
us
,
and
what
is
it
he
requires
?
but
your
base
and
unworthy
self
,
to
offer
up
your
lusts
and
sins
in
a
sacrifice
,
by
mortification
,
and
your
hearts
and
affections
,
in
a
thanksgiving-offering
,
whe●ein
your
own
greatest
gain
lyes
too
:
for
this
is
t●uly
to
find
and
save
your selves
,
thus
to
quite
your selves
to
him
.
The
efficacy
of
this
is
holden
out
in
the
word
,
propitiation
for
our
sins
,
the
vertue
of
Christs
sacrifice
is
to
pacifie
Justice
,
and
make
God
propitious
,
that
is
,
favourable
and
merciful
to
sin●ers
.
In
which
there
are
three
considerable
things
imported
,
one
is
,
that
sin
is
the
cause
of
enmity
between
God
and
man
,
and
sets
us
at
an
infinit
distance
,
that
sin
is
a
hainous
provocation
of
his
wrath
;
another
is
expressed
,
that
Christ
is
the
propitiation
,
in
opposition
to
that
provocation
,
he
pacifies
wrath
,
and
then
conciliat●●avour
,
by
the
sacrifice
of
himself
;
all
the
expressions
of
the
Gospel
,
import
the
damnable
and
deplorable
estate
that
sin
puts
man
into
:
Reconciliation
imports
the
standing
enmity
and
●eid
between
God
and
men
,
Propitiation
imports
the
provocation
of
the
holy
and
just
indignation
of
God
again●●
man
,
the
●ewel
whereof
is
our
sins
:
Iustificati●●
implyes
the
lost
and
condemned
estate
of
a
si●●ner
,
under
the
sentence
and
curse
of
the
Law●
all
that
is
in
the
Gospel
minds
us
of
our
orig●●nal
,
of
the
forlo●n
estate
he
found
us
into
,
no●
pitying
us
,
nor
able
to
help
us
.
I
would
de●i●●
that
this
might
first
take
impression
on
yo●●
hearts
,
that
sin
sets
God
and
men
at
infinit
distanc●
and
not
only
distance
,
but
dissaffection
and
enm●●ty
,
it
hath
sowen
the
seeds
of
that
wofull
discord
and
kindled
that
contention
,
which
if
it
be
no
quenched
by
the
blood
of
Christ
,
will
burn
to
ever●lasting
,
so
that
none
can
dwell
with
it
,
and
ye●
sinners
must
dwell
in
it
,
there
is
a
provoking
quality
in
it
,
fit
●o
alienat
the
holy
heart
of
God
,
and
to
incense
his
indignation
,
which
when
once
it
is
kindled
,
who
can
stand
before
it
?
Do
but
consider
what
you
conceive
of
wrongs
done
to
you
,
how
they
stir
your
passions
,
and
provoke
your
patience
,
so
that
there
is
much
adoe
to
get
you
pacified
,
and
what
hainousnesse
must
then
be
in
your
offences
against
God
,
both
in
regard
of
number
and
kind
?
Oh
,
that
you
could
but
impartially
weigh
this
matter
,
you
would
find
,
that
in
the
view
of
God
,
all
wrongs
and
injuries
between
men
evanish
.
Against
thee
alone
have
I
sinned
;
that
relation
and
respect
of
sin
to
God
,
exhaust●
all
other
respects
of
injuries
towards
men
.
It
is
true
,
that
his
Majesty
is
free
from
passion
,
and
is
not
commoved
and
troubled
as
your
spirit●
are
,
yet
such
is
the
provoking
nature
of
sin
,
that
it
cryes
●or
vengeance
,
and
brings
a
sinner
under
the
dreadfull
sentence
of
divine
wrath
,
which
he
both
pronounceth
,
and
can
execute
,
without
any
inward
commot●on
or
disturbance
of
spirit
.
But
,
becaus●
we
conceive
of
him
after
our
manner
,
therefore
he
speaks
in
such
te●ms
to
us
.
But
that
which
he
would
●●gn●fie
by
it
,
is
that
the
sinner
is
in
as
dreadfull
and
damn●ble
a
condition
by
sin
,
as
if
the
Lord
were
mightily
inflamed
with
anger
and
rage
;
the
just
punishment
is
as
due
and
certain
,
as
if
he
were
subject
to
such
passions
as
we
are
,
and
so
much
the
more
certain
,
that
he
is
not
.
Now
,
I
desire
you
to
consider
,
how
mightily
the
hainousnesse
of
sin
is
aggravated
,
partly
,
by
the
quality
o●
the
person●
,
and
partly
,
by
the
con●ideration
of
his
benefit●
to
us
.
A
great
man
resents
a
light
wrong
heavily
,
because
his
person
makes
the
wrong
heavier
.
O
,
what
do
you
think
the
most
High
should
do
,
considering
his
i●finit
distance
●rom
us
,
his
glorious
Majesty
,
and
greatness
,
hi●
pu●e
holiness
,
his
absolute
power
and
supremacy
,
what
vile
and
abominable
characters
of
presumptions
and
rebellion
do
all
these
imprint
upon
disobedience
?
Shall
he
suffer
himself
to
be
despised
and
neglected
of
men
,
when
there
is
no
petty
creature
above
another
,
but
he
will
be
jealous
of
his
credit
,
and
vindicat
himself
from
con●empt
?
and
then
,
when
ingratitude
is
mingled
,
in
with
rebellion
,
it
makes
sin
exceeding
si●ful
;
and
sinful
sin
exceeding
provoking
,
to
proclaim
open
war
against
the
holy
and
righteous
will
of
him
▪
whom
we
owe
our selves
to
,
and
all
that
w●
are
,
or
have
;
To
do
evil
,
because
he
is
good
,
and
be
unthankful
,
because
he
is
kind
,
to
take
all
his
own
members
,
faculties
,
creatures
,
and
imploy
them
as
instruments
of
dishonour
against
himself
,
there
is
here
●ewel
●or
feeding
everlasting
indignation
;
there
is
no
indignity
,
no
vilenesse
,
no
wickednesse
to
this
;
all
the
provocations
of
men
,
how
just
soever
,
are
in
the
sight
of
this
,
groundless
and
vain
,
like
a
childs
indignation
;
all
are
but
imaginary
injuries
,
consisting
but
in
opinion
,
in
regard
of
that
which
sin
hath
in
the
bosome
of
it
against
God
.
But
,
how
shall
any
satisfaction
be
made
for
the
injury
of
sin
?
What
shall
pacifie
his
justly
deserved
anger
?
Here
is
the
question
indeed
,
that
would
have
driven
the
whole
world
to
a
nonplus
,
if
once
the
Majesty
and
holinesse
of
God
had
been
seen
.
But
the
ignorance
of
Gods
greatnesse
,
and
mens
sinfulnesse
,
made
the
world
to
fancy
some
expiations
of
sin
,
and
satisfactions
to
God
,
partly
,
by
sacrifices
of
b●asts
,
partly
,
by
prayer
,
and
repentance
for
sins
.
SERMON
XXVIII·
1
Joh.
2.3
.
And
hereby
we
do
know
that
w●
know
him
,
if
we
keep
his
commandments
.
THis
age
pretends
to
much
knowledge
,
beyond
former
ages
,
knowledge
,
I
say
,
not
only
in
other
natural
Arts
and
Sciences
,
but
especially
in
Religion
;
whether
there
be
any
great
advancement
in
other
knowledge
,
and
improvement
of
that
which
was
,
●o
a
further
extent
and
clearnesse
▪
I
cannot
j●dge
;
but
,
I
believe
,
there
is
not
much
o●
it
in
this
Nation
,
nor
do
we
so
much
pretend
to
it
.
But
,
we
talk
of
the
inlargements
of
divine
knowledge
,
and
the
breaking
up
of
a
clearer
light
,
in
the
point
o●
Religion
,
in
respect
of
which
,
we
look
on
former
times
,
a●
the
times
of
ignorance
and
darknesse
,
which
God
winked
at
.
If
it
were
so
indeed
,
I
should
think
the
time
happy
,
and
blesse
the
days
we
live
into
,
for
as
many
sowre
and
sad
accidents
as
they
are
mixed
withal
:
Indeed
,
if
the
variety
of
Books
,
and
multiplicity
of
discourses
upon
Religion
,
if
the
multitude
of
disputes
about
points
of
truth
,
and
frequency
of
Sermons
,
might
be
held
for
a
sufficient
proof
of
this
pretension
,
●e
should
not
want
store
enough
of
knowledge
and
light
.
But
,
I
fear
that
this
is
not
the
touch-stone
of
the
Holy
Ghost
,
according
to
which
we
may
try
the
truth
o●
this
assertion
;
that
this
is
not
the
rule
,
by
which
to
measure
either
the
truth
,
or
degrees
of
our
knowledge
;
but
for
all
that
,
we
may
be
lying
buried
in
Egyptian-darkness
,
and
while
such
a
light
seems
to
shine
about
us
,
our
hearts
may
be
a
dungeon
of
darkness
,
of
ignorance
of
God
,
and
un●elief
,
and
our
ways
and
walk
full
of
stumbling●
in
the
darkness
.
I
am
led
to
intertain
these
sad
thoughts
o●
the
present
time●
,
from
the
words
of
the
Apostles
,
which
gives
us
the
designation
of
●
true
Christian
,
to
be
the
knowledge
of
God
;
and
the
character
o●
his
knowledge
,
to
be
obedience
to
his
commands
;
if
according
to
this
levell
,
we
take
the
estimat
of
the
proportion
of
our
knowledge
●nd
light
,
I
am
aff●aid
lest
there
be
found
as
much
ignorance
of
God
,
and
da●kness
,
as
we
do
foolish
fancy
that
we
have
of
light
.
However
,
to
find
〈◊〉
will
be
some
breaking
up
of
light
in
our
hearts
,
an●
to
discover
how
little
we
know
indeed
upon
a
〈◊〉
account
,
will
be
the
fi●st
morning
Star
o●
that
Sun
〈◊〉
R●ghteousnesse
,
which
will
shine
more
and
more
to
th●
perfect
day
.
There●ore
we
shall
labour
to
bring
ou●
light
,
to
the
l●mp
of
this
word
,
and
our
knowledge
to
this
testimony
of
unquestionable
authority
,
tha●●aving
recourse
to
the
Law
and
the
Testimony
,
w●
may
find
if
there
be
light
in
us
,
or
so
much
light
as
men
think
they
see
;
if
we
could
but
open
ou●
eyes
to
the
shining
light
of
this
Scripture
,
I
doubt
not
,
but
we
should
be
able
to
see
that
which
●ew
do
see
,
that
is
,
that
much
of
the
pretended
light
of
this
age
,
is
darkness
and
ignorance
.
I
do
not
speak
of
errours
only
,
that
come
●orth
in
the
garments
o●
new
light
,
but
especially
,
of
the
vulgar
knowledge
of
the
truth
of
Religion
,
which
is
●ar
adulterated
from
the
true
mettal
&
stamp
of
divine
knowledge
,
by
the
intermixture
of
the
grosse
darknesse
of
our
affections
and
conversation
,
as
that
other
is
from
the
naked
truth
;
and
therefore
both
of
them
are
found
light
in
the
ballance
of
the
Sanctuary
,
and
counter●eit
by
this
touch-stone
of
obedience
.
To
make
out
this
examination
the
better
,
I
shall
indeavour
to
open
these
three
things
unto
you
,
which
comprehend
the
words
;
1.
That
the
knowledge
of
God
in
Iesus
Christ
,
is
the
most
proper
designation
of
a
Christian
;
hereby
we
know
that
we
know
him
,
which
is
as
much
as
to
say
,
that
we
are
true
Christians
.
2.
That
the
proper
character
of
true
knowledge
,
is
obedience
,
or
conscionable
pr●ctising
of
what
we
know
;
And
then
lastly
,
that
the
only
estimat
or
trial
of
our
estate
before
God
,
is
made
according
to
the
appearance
of
his
work
in
u●
,
and
not
by
immediat
thrusting
our selves
into
the
secrets
of
Gods
hidden
decrees
;
Hereby
we
know
,
&c.
Here
then
in
a
nar●ow
circl●
we
have
●ll
the
work
and
business
of
a
Ch●istian
,
his
direct
●nd
principal
duty
is
,
to
know
God
,
and
keep
his
commands
,
which
are
not
two
distinct
duties
,
as
they
come
in
a
religious
consideration
,
but
make
up
one
compleat
wo●k
of
Christianity
,
which
consists
in
conformity
to
God
.
Then
the
reflex
,
and
secondary
duty
of
a
Christian
,
which
makes
much
for
hi●
comfort
,
is
,
to
know
that
he
knows
God
:
To
know
God
,
and
keep
his
commands
,
i●
a
thing
of
indispensible
necessity
to
the
beeing
o●
a
Christi●n
,
to
know
that
we
know
him
,
is
of
great
conce●nment
,
to
the
com●ort
and
well-being
o●
a
Christian
;
without
the
first
,
a
man
is
as
miserabl●●s
he
can
be
,
without
the
sense
and
feeling
of
mise●y
,
because
h●
wants
the
spring
and
fountain
of
all
happiness
;
without
the
second
,
a
Christian
is
unh●ppy
indeed
for
the
present
,
though
he
may
not
be
called
miserable
,
because
he
is
more
happy
then
he
knows
of
,
and
only
unhappy
,
because
he
knows
not
his
happiness
.
For
the
first
then
,
knowledge
is
a
thing
so
natur●l
to
the
spirit
of
a
man
,
that
the
desire
of
it
is
restlesse
,
and
unsatiable
;
there
is
some
appetite
of
it
in
all
men
,
though
in
the
generality
of
people
(
because
of
immersednesse
in
earthly
things
,
and
th●
predominancy
of
corrupt
lusts
and
affections
,
which
hinder
most
mens
souls
to
wait
upon
th●
more
noble
inquiry
alter
knowledge
,
in
which
on●
a
man
really
differs
from
a
beast
)
there
be
little
〈◊〉
no
stirring
that
way
;
yet
some
finer
spirits
the●●●e
,
that
are
unquiet
this
way
,
and
with
Solomo●
give
them●elves
,
and
apply
their
hearts
to
sea●c●
out
wisdom
.
But
,
this
is
the
cu●se
of
mans
curio●●●ty
at
first
,
in
seeking
after
unnecessary
knowledge
when
he
was
happy
enough
already
,
and
knew
a
much
of
God
and
his
works
,
as
might
have
been
〈◊〉
most
satis●ying
intertainment
of
his
spirit
;
I
say
for
that
wretched
aim
,
we
are
to
this
day
depriv●ed
of
that
knowledge
which
man
once
had
,
whic●
was
the
ornament
of
his
nature
,
and
the
●epast
o●
his
soul
;
as
all
other
things
are
subdued
under
●
curse
for
sin
,
so
especially
this
which
man
had
,
i●
lost
,
in
seeking
that
which
he
needed
not
,
and
the
tract
of
it
is
so
obscured
and
perplex'd
,
the
footsteps
of
it
are
so
undiscernable
,
and
the
way
of
it
is
like
a
Bird
in
the
Air
,
or
a
Ship
in
the
Sea
,
leaving
us
few
helps
to
find
it
out
,
that
most
part
of
men
lose
themselves
in
seeking
to
find
it
:
And
therefore
,
in
all
the
inquiries
and
searchings
of
men
after
the
knowledge
even
of
natural
things
,
that
come
under
our
view
,
there
is
at
length
nothing
found
out
remarkable
,
but
the
increase
of
sorrow
,
and
the
discovery
of
ignorance
,
as
Solomon
saith
,
E●cles.
1.18
.
This
is
all
the
Jewel
that
is
brought
up
from
the
bottom
of
this
Sea
,
when
men
div●
deepest
into
it
,
for
the
wisest
of
men
could
reach
no
more
,
though
his
bucket
was
as
long
as
any
mans●
Chap.
7.23
.
I
said
,
I
will
he
wise
,
b●t
it
was
far
from
me
;
that
which
is
far
off
,
and
exceeding
deep
,
who
can
find
it
out
?
Knowledge
hath
taken
a
far
journey
from
mans
nature
,
and
hath
not
lest
any
prints
behind
it
to
find
it
out
again
,
but
,
as
it
we●e
,
hath
flown
away
in
an
instant
,
and
therefore
,
we
may
ask
with
Iob
,
28.
ver.
1.12
Surely
there
is
a
vein
for
the
silver
,
&c.
But
where
shall
wisdome
be
found
?
and
where
is
the
place
of
understanding
?
What
Vtopian
Isles
hath
she
t●an●ported
unto
?
that
mortal
men
,
the
more
they
seek
her
,
they
find
more
ignorance
,
the
further
they
pu●sue
,
they
see
themselves
at
the
further
distance
;
thus
it
is
in
these
things
that
are
most
obvious
to
our
sense●
,
but
how
much
more
,
in
spiritual
and
invisible
things
is
our
darkness
increased
,
because
of
the
dulness
and
earthiness
of
our
spirits
,
that
are
clogged
with
a
●ump
of
flesh
;
for
God
himself
that
should
be
the
●rimum
intelligibile
of
the
soul
,
the
fi●st
and
principal
object
,
whose
glorious
light
should
first
strike
●nto
our
hearts
,
Iob
testifies
how
little
a
portion
is
●nown
of
him
,
when
we
cannot
so
much
as
under●tand
the
thunder
of
his
power
,
that
makes
such
a
●ensible
impression
on
our
ears
,
and
makes
all
the
●orld
to
stand
and
hearken
to
it
,
then
how
much
●esse
shall
we
conceive
the
invisible
Majesty
of
God
?
●n
natural
things
we
have
one
vail
of
da●knesse
in
●ur
minds
to
hinder
us
;
but
in
the
apprehension
●f
God
,
we
have
a
two●old
darkness
to
break
through
,
●he
darknesse
of
ignorance
in
us
,
and
the
darknesse
●f
too
much
light
in
him
.
Caliginem
nimiae
luci●
,
●hich
makes
him
as
inaccessible
to
us
,
as
the
other
;
●he
over-proportion
of
that
glorious
Majesty
of
God
,
to
our
low
spirits
,
being
as
the
Sun
in
i●
brightness
,
to
a
night-Owl
,
which
is
da●k
midnigt●
to
it
.
Hence
is
it
,
that
these
holy
men
who
know
mo●●
of
God
,
think
they
know
least
,
because
they
see
mor●
to
be
known
,
but
infinitly
surpassing
knowledge
pride
is
the
daughter
of
ignorance
only
,
and
h●
that
thinketh
he
knoweth
any
thing
,
knoweth
nothin●
as
he
ought
to
know
,
saith
the
Apostle
,
1
Cor.
8
.
2●
For
he
that
knoweth
not
his
own
ignorance
,
if
h●
know
never
so
much
,
is
the
greatest
ignorant
,
an●
it
is
a
manifest
evidence
that
a
man
hath
but
a
supe●ficial
touch
of
things
,
and
hath
never
broken
the
shell
,
or
drawn
by
the
vail
of
his
own
weaknesse
and
ignorance
,
that
doth
not
apprehend
deeply
,
the
unsearchableness
of
God
,
and
his
mysteries
;
but
thinketh
he
●ath
in
some
measure
compassed
them
,
bec●use
he
maketh
a
systeme
of
divinity
,
or
setteth
down
so
many
conclusions
of
faith
,
and
can
debat●
them
against
adversaries
,
or
because
he
hath
a
form
and
model
of
divinity
,
as
of
other
sciences
,
in
hi●
mind
.
Nay
,
my
bel●ved
,
holy
Iob
attained
to
the
deepest
and
fullest
speculation
of
God
,
when
he
concluded
this
,
because
I
see
thee
,
I
abhor
my self
;
and
as
Paul
speaks
,
If
any
man
love
God
,
he
is
known
of
God
,
and
so
knowes
God
,
1
Cor.
8.3
.
From
which
two
testimonies
I
conclude
,
that
the
true
knowledge
of
God
,
consists
not
so
much
in
a
comprehension
of
all
points
of
divin●ty
,
as
in
such
a
seriou●
apprehension
and
conception
of
th●
Divine
Majesty
,
as
inkindles
and
inflames
these
two
affections
,
love
and
hatred
toward●
their
proper
objects
;
such
●
knowledge
as
carries
the
torch
before
the
affection
;
such
a
light
as
shines
into
the
heart
,
as
Pauls
phrase
i●
,
2
Cor.
4.6
.
and
so
transmitts
heat
●nd
warmnesse
into
it
,
till
it
make
the
heart
burn
in
the
love
of
God
,
and
loathing
of
himself
;
as
long
as
a
man
doth
but
hear
of
God
in
sermons
,
or
read
of
him
in
books
,
though
he
could
determine
all
the
questions
and
problems
in
divinity
,
he
keeps
a
good
conceit
of
himself
,
and
that
knowledge
pu●seth
up
,
and
swell●
a
man
into
a
vain
tumor
,
the
venome
of
poyson
blowes
him
up
full
of
wind
,
and
self-confidence
,
and
commonly
they
who
doubt
least
,
are
not
the
●reest
of
errour
,
and
misapprehension
;
and
truly
,
whoever
seriously
●eflects
upon
the
difficulty
of
knowledge
,
and
da●knesse
of
mens
minds
,
and
the
general
curse
of
vanity
,
and
vexation
that
all
thing●
are
under
,
so
that
what
is
wanting
cannot
be
numbred
,
nor
that
which
is
crooked
made
straight
,
he
cannot
but
look
upon
too
great
confidence
,
and
peremprorienesse
in
all
points
,
as
upon
a
race
at
●ull
speed
,
in
the
dark
night
,
in
a
way
full
of
pit●●nd
snares
;
o●tentimes
our
confidence
●lowes
not
●●om
evidenc●
of
t●uth
,
but
the
ignorance
of
our
●indes
,
and
is
not
so
much
built
upon
the
strength
〈◊〉
reason
,
as
th●
strength
of
our
passions
,
and
weak●esse
of
our
judgments
.
But
when
once
●
man
comes
to
see
God
,
and
know
●im
in
a
lively
manner
,
then
he
sees
his
own
weak●esse
,
and
vilenesse
in
that
light
,
and
cryes
out
●ith
Isaiah
,
Wo
is
me
,
I
am
a
man
of
polluted
lips
,
●nd
he
discerns
in
that
light
,
the
amiablenesse
and
●●velinesse
of
God
,
that
ravisheth
his
heart
after
it
,
〈◊〉
then
〈◊〉
Ieremiah
saith
,
He
will
not
glory
in
riches
,
or
strength
,
or
beauty
,
or
wisdom
,
but
onl●
〈◊〉
this
,
that
he
hath
at
length
gotten
some
disco●●●●
of
the
only
●ountain
of
happinesse
,
then
he
will
〈◊〉
think
so
much
of
tongues
&
languages
,
of
pro●●●●cying●
,
of
all
knowledge
of
controversies
,
neit●●●
gifts
of
body
nor
of
mind
,
nor
external
append●●ces
of
providence
,
will
much
affect
him
,
he
coul●
content
to
trample
on
all
these
,
to
go
over
them
to
a
fuller
discovery
,
and
enjoyment
of
God
him●●●●
If
we
search
the
Scriptures
,
we
shall
find
fl●●●
they
do
not
entertain
us
with
many
and
subtil
〈◊〉
courses
of
Gods
nature
,
and
decrees
;
and
proper●l●●
nor
do
they
insist
upon
the
many
perplexed
ques●●●on●
,
that
are
mad●
concerning
Christ
and
his
offi●●●
about
which
so
many
volumnes
are
spun
ou●
,
to
〈◊〉
infinit
distraction
of
the
Christian
world
;
they
〈◊〉
not
pretend
to
satisfie
your
curiosity
,
but
to
〈◊〉
your
souls
;
and
th●refore
they
hold
out
God
〈◊〉
Christ
,
as
cloathed
with
all
his
relations
to
ma●●k●nd
,
in
all
these
plain
and
easie
properties
,
thi●
concerns
us
everlastingly
,
his
justice
,
mercy
,
grace●
patience
,
love
,
holinesse
,
and
such
like
.
Now
,
hen●●
I
gather
,
that
the
true
knowledge
of
God
,
consi●●
not
in
the
comprehension
of
all
the
conclusions
tha●
are
deduced
,
and
controversies
that
ar●
discuss●●●●ent
these
things
,
but
rather
,
in
the
serious
an●
solid
apprehension
of
God
,
as
he
hath
relation
〈◊〉
us
,
and
consequently
in
order
and
reference
to
th●
moving
of
our
hearts
,
to
love
,
and
●dore
,
and
reveren●e
him
,
for
he
is
holden
ou●
only
,
in
the●●
garments
that
are
fit
to
move
,
and
affect
our
hearts
.
A
man
may
know
all
these
things
,
and
yet
not
know
God
himself
,
for
to
know
him
,
cannot
be
abstracted
●rom
loving
o●
him
,
they
that
know
thy
Name
will
trust
in
thee
,
and
s●
love
thee
,
and
so
fear
thee
,
for
its
impossible
but
that
this
will
be
the
natural
result
,
if
he
he
but
known
indeed
;
because
there
i●
no
object
more
amiable
,
more
dread●ul
withall
,
and
more
eligible
,
and
worthy
o●
choice
,
and
therefore
,
seeing
infinit
beauty
and
goodnesse
,
and
infinit
power
and
greatnesse
,
and
infinit
sufficiency
and
fulnesse
,
are
combined
together
with
infinit
truth
,
the
soul
that
apprehends
him
indeed
,
cannot
but
●pprehend
him
as
the
most
ravishing
object
,
and
t●e
most
reverend
too
;
and
if
he
do
not
find
his
h●●rt
suitably
a●●ected
,
it
is
an
evident
demonstration
,
that
he
doth
not
indeed
apprehend
him
,
but
〈◊〉
idol
.
The
infinit
light
,
and
the
infini●
life
,
are
simply
one
,
and
he
that
truly
without
a
dream
,
sees
the
one
,
c●nnot
but
be
warmed
●nd
moved
by
the
other
.
So
then
by
this
account
of
the
knowledge
of
God
,
we
have
a
clear
discovery
that
many
are
destitu●●
of
it
,
who
pretend
to
it
.
I
shall
only
apply
it
to
●wo
sorts
of
person●
,
one
is
,
of
them
who
have
●t
only
in
their
memories
,
●nother
,
of
them
who
●ave
it
only
in
th●ir
mindes
or
heads
.
Religion
●as
once
the
legittimat
daughter
o●
judgment
●nd
●ffection
,
but
now
,
●or
the
most
part
,
it
is
only
●dopted
by
mens
memories
,
or
●ancies
;
the
great●st
part
of
the
people
,
cannot
go
beyond
the
repe●ition
of
the
Catechism
or
Creed
,
not
that
I
would
●ave
you
to
know
more
.
But
you
do
not
under●●●nd
that
,
only
ye
repeat
words
,
without
the
sensible
knowledge
of
the
meaning
of
it
,
so
that
if
th●
same
matter
be
disguised
with
any
other
form
〈◊〉
words
,
you
cannot
know
it
,
which
sheweth
,
tha●
you
have
no
●amiliarity
with
the
thing
it
●elf
,
bu●
only
with
the
letters
and
syllables
that
are
the
gar●ments
of
it
.
And
for
others
that
are
of
great●●
capacity
,
yet
alace
,
it
comes
not
down
to
the
hear●
,
to
the
affecting
and
moulding
and
forming
of
it
▪
a
little
light
shines
into
the
mind
,
but
your
heart●
are
shut
up
still
,
and
no
window
in
them
:
Corrup●
affections
keep
that
Garison
against
the
power
of
the
Gospel
;
That
light
hath
no
heat
o●
love
,
o●
warmnesse
of
affection
with
it
,
which
sheweth
▪
that
it
is
not
a
ray
or
beam
of
the
Sun
of
right●ousnesse
which
is
both
beautiful
for
light
,
and
ben●ficial
●or
influence
,
on
the
cold
and
dead
froze●
hearts
of
mankind
,
and
by
its
approaching
,
mak●●
a
spring-time
in
the
heart
.
But
all
men
pretend
to
know
God
,
such
is
th●
self-love
of
mens
hearts
,
that
it
makes
them
blind
in
judging
themselves
;
therefore
,
the
Holy
Ghost
▪
as
he
designs
a
Christian
by
the
knowledge
of
G●d
,
so
he
characterizeth
knowledge
by
keeping
●h●
Commandments
;
hereby
we
know
,
&c.
So
that
Religion
is
not
defined
by
●
number
of
opinions
▪
or
by
such
a
certain
collection
of
such
articles
o●●aith
,
but
rather
by
practice
and
obedience
to
th●●
known
will
of
God
.
For
as
I
told
you
,
knowled●●
is
a
relative
duty
,
that
is
instrumental
to
som●
thing
else
,
and
by
any
thing
I
can
see
in
Scripture
,
is
not
principally
intended
for
it self
,
but
rather
for
obedience
;
There
●re
som●
science●
〈◊〉
speculative
,
that
rest
and
are
compleat
in
the
meer
knowledge
o●
such
objects
,
as
some
natural
sciences
are
.
But
others
are
practical
,
that
make
a
●urther
re●erence
of
all
things
they
cognosce
upon
,
to
some
practice
,
and
operation
.
Now
,
perhaps
some
may
think
,
that
the
Scripture
or
divinity
,
is
much
of
it
mee●ly
contemplative
,
in
regard
of
many
mysteries
in●olded
in
it
,
that
seem
nothing
to
concern
our
practice
.
I
confesse
much
of
that
,
that
is
raised
out
of
the
Scriptures
,
is
such
,
and
therefore
it
seems
a
deviation
and
departure
from
the
great
scope
,
and
plain
intent
of
the
simplicity
and
easinesse
of
the
Scriptures
,
to
draw
●orth
with
much
industry
,
and
subtilty
many
things
o●
meer
speculation
and
notion
,
dry
and
●aplesse
to
th●
affection
,
and
unedifying
to
our
practice
,
and
●o
obtrude
these
upon
other
men●
consciences
,
as
points
of
Religion
.
I
rather
think
,
that
all
that
〈◊〉
in
the
S●riptures
,
either
directly
hath
the
practice
of
Gods
will
for
the
object
of
it
,
or
is
finally
i●tended
for
that
end
;
either
it
is
a
thing
that
pre●●ribeth
our
obedience
,
or
else
it
tends
principally
to
ing●ge
our
affections
,
and
secure
our
obedience
;
and
so
these
●●rains
of
elevate
discourses
of
God
,
h●●
nature
,
and
properties
,
of
his
works
,
and
all
the
mysteries
infolded
in
it
,
are
directed
toward●
this
end
,
f●●t●er
then
meer
knowing
o●
them
,
to
●●●age
the
heart
of
a
believer
to
more
love
,
and
●●●e●ence
,
and
adoration
of
God
,
that
so
he
may
be
brought
more
easily
▪
and
steadily
to
a
sweet
co●plyance
,
and
harmonious
agrement
to
the
will
o●
God
,
i●●ll
his
wayes
.
Nay
,
to
say
a
little
more
,
there
are
sundry
Physical
,
or
Natural
contemplations
of
the
works
of
God
in
Scripture
,
but
all
these
are
divinely
considered
,
in
reference
to
the
ravishment
of
the
hea●t
o●
man
,
with
the
wisdom
,
and
power
,
and
goodnesse
of
God
,
and
this
shewes
u●
the
notable
art
of
Religion
,
to
extract
affection
and
obedience
to
God
,
out
of
all
natural
contemplations
;
and
thus
true
divinity
ingraven
on
the
soul
,
is
a
kind
of
mistresse-science
,
arthitectonica
scientia
,
that
serves
it self
of
all
other
disciplines
,
of
all
other
points
of
knowledge
,
be
they
never
so
remote
from
practice
,
in
their
proper
sphear
,
and
never
so
dry
and
bar●en
,
yet
a
religious
and
holy
heart
,
can
apply
them
to
these
divine
uses
of
ingaging
it self
further
to
God
,
and
his
obedience
:
as
the
Lord
himself
teacheth
us
;
Who
would
not
fear
thee
,
O
King
of
Nations
,
Jer.
10.
And
fear
ye
not
me
who
have
placed
the
sand
,
&c.
Jer.
5.22
.
So
praise
is
extracted
,
Psal.
105.
And
admiration
,
vers.
1.33
.
So
submission
and
patience
under
Gods
hand
often
pressed
in
Iob
,
therefore
if
we
only
seek
to
know
these
things
,
that
we
may
know
them
,
that
we
may
discourse
on
them
,
we
disappoint
the
great
end
,
and
scope
of
the
whole
Scriptures
,
and
we
debase
and
degrade
spiritual
things
,
as
far
as
Religion
exalts
natural
things
,
in
the
spiritual
use
:
we
transform
it
into
a
carnal
,
empty
,
and
dead
letter
,
as
Religion
,
where
it
is
truly
,
spiritualizeth
earthly
and
carnal
things
,
into
a
holy
use
,
&c.
FINIS·