SERMON
I.
Upon
Romanes
VIII
.
Vers.
1.
There
is
therefore
now
no
condemnation
,
&c.
THere
are
three
things
which
concur
to
make
man
miserable
;
sin
,
condemnation
,
and
affliction
:
Every
one
may
observe
,
that
man
is
born
unto
trouble
,
as
the
sparks
flie
upward
;
that
his
dayes
here
are
few
and
evil
,
he
possesses
moneths
of
vanity
,
and
wearisome
nights
are
appointed
for
him
,
Job
.
5.6
,
7.
and
7.3
.
He
is
of
few
dayes
,
and
full
of
trouble
,
Job
.
14.1
.
Heathens
have
had
many
meditations
of
the
misery
of
man's
life
;
and
in
this
have
out-stript
the
most
part
of
Christians
.
We
recount
,
amongst
our
miseries
,
only
some
afflictions
and
troubles
,
as
poverty
,
sickness
,
reproach
,
banishment
,
and
such
like
:
they
again
have
numbred
even
these
natural
necessities
of
men
amongst
his
miseries
,
to
be
conti●ually
turned
about
,
in
such
a
circle
of
eating
,
drinking
,
and
sleeping
:
What
burden
should
it
be
to
an
immortal
spirit
to
roll
about
perpetually
that
wheel
?
We
make
more
of
the
body
than
of
the
soul
:
They
have
accounted
this
body
a
burden
to
the
soul
;
they
placed
prosperity
,
honour
,
pleasure
,
and
such
things
,
which
men
pour
out
their
souls
upon
,
amongst
the
greatest
miseries
of
men
,
as
vanity
in
themselves
,
and
vexation
,
both
in
the
injoying
and
losing
of
them
:
But
,
alace
!
they
knew
not
the
fountain
of
all
this
misery
,
sin
;
and
the
accomplishment
of
this
misery
,
condemnation
.
They
thought
trouble
came
out
of
the
ground
and
dust
,
either
by
a
natural
necessity
,
or
by
chance
;
but
,
the
Word
of
God
,
discovereth
unto
us
the
ground
of
it
,
and
the
end
of
it
:
the
ground
and
beginning
of
it
,
was
mans
defection
from
God
,
and
walking
according
to
the
flesh
;
and
from
this
head
have
all
the
calamities
and
streams
of
miseries
in
the
world
issued
;
it
hath
not
only
redounded
to
men
,
but
even
to
the
whole
creation
,
and
subjected
it
to
vanity
,
ver.
20.
of
this
Chapter
.
Not
only
shalt
thou
,
O
man
(
saith
the
Lord
to
Adam
)
eat
thy
meat
in
sorrow
,
but
thy
curse
is
upon
the
ground
also
,
and
thou
who
was
immortal
,
shalt
return
to
that
dust
which
thou
magnified
above
thy
soul
,
Gen.
3.17
.
But
the
end
of
it
is
suitable
to
the
beginning
;
the
beginning
had
all
evil
of
sin
in
it
,
and
the
end
hath
all
evil
of
punishment
in
it
.
These
streams
of
this
lifes
misery
,
they
run
in
to
an
infinit
,
boundless
,
and
bottomless
ocean
of
eternal
wrath
.
If
thou
live
according
to
the
flesh
,
thou
shalt
die
:
It
is
not
only
death
here
,
but
eternal
death
after
this
.
The
miseries
then
of
this
present
life
,
are
not
a
proportionable
punishment
of
sin
;
they
are
but
an
earnest
given
of
that
great
sum
,
which
is
to
be
payed
in
the
day
of
accompts
;
and
that
is
condemnation
,
everlasting
destruction
from
the
presence
of
the
Lord
and
the
glory
of
his
power
.
Now
,
as
the
Law
discovers
the
perfect
misery
of
mankind
,
so
the
Gospel
hath
brought
to
light
a
perfect
remedy
of
all
this
misery
.
Jesus
Christ
was
manifested
to
take
away
sin
,
and
therefore
his
Name
is
Iesus
,
for
he
shall
save
his
people
from
their
sins
.
This
is
the
Lamb
of
God
that
takes
away
the
sins
of
the
world
.
Iudgment
was
by
one
unto
condemnation
of
all
,
but
now
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
;
so
these
two
evils
are
removed
,
which
indeed
have
all
evil
in
them
.
He
takes
away
the
curse
of
the
Law
,
being
made
under
it
;
and
then
he
takes
away
the
sin
against
the
Law
by
his
holy
Spirit
.
He
hath
a
twofold
vertue
,
for
he
came
by
blood
and
water
,
1
Iob.
5.6
,
7.
by
blood
,
to
cleanse
away
the
guilt
of
sin
;
and
by
water
,
to
purifie
us
from
sin
it self
.
But
in
the
mean
time
,
there
are
many
afflictions
and
miseries
upon
us
,
common
to
men
:
Why
are
not
these
removed
by
Christ
?
I
say
,
the
evil
of
them
is
taken
away
,
though
themselves
remain
.
Death
is
not
taken
away
,
but
the
sting
of
death
is
removed
;
death
,
afflictions
,
and
all
a●e
overcome
by
Jesus
Christ
,
and
so
made
his
servants
to
do
us
good
:
The
evil
of
them
is
Gods
wrath
and
sin
,
and
these
are
removed
by
Jesus
Christ
.
Now
they
would
be
taken
away
indeed
,
if
it
were
not
good
they
remained
,
for
all
things
work
together
for
the
good
of
those
that
love
God
,
ver.
28.
So
then
we
have
a
most
compleat
deliverance
in
extent
,
but
not
in
degrees
:
Sin
remains
in
us
,
but
not
in
dominion
and
power
:
wrath
sometimes
kindles
because
of
sin
,
but
it
cannot
increase
to
everlasting
burnings
.
Afflictions
and
miseries
may
change
their
name
,
and
be
called
instructions
and
tryals
,
good
,
and
not
evil
:
but
Christ
hath
reserved
the
full
and
perfect
delivery
till
another
day
,
which
is
therefore
called
the
day
of
compleat
redemption
,
and
then
,
all
sin
,
all
wrath
,
all
misery
shall
have
an
end
,
and
be
swallowed
up
of
life
and
immortality
,
ver.
23.
This
is
the
sum
of
the
Gospel
;
and
this
is
the
substance
of
this
Chapter
.
There
is
a
threefold
consolation
answerable
to
our
three-fold
evils
:
There
is
no
condemnation
to
those
that
are
in
Christ
.
Here
is
a
blessed
message
to
condemned
lost
sinners
,
who
have
that
sentence
within
their
breasts
,
vers.
1.
This
was
the
end
of
Christs
coming
and
dying
,
that
he
might
deliver
us
from
sin
as
well
as
death
,
and
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
;
and
therefore
he
hath
given
the
holy
Spirit
,
and
dwels
in
us
by
the
Spirit
,
to
quicken
us
who
are
dead
in
sins
and
trespasses
.
O!
what
consolation
will
this
be
to
souls
,
that
look
upon
the
body
o●
death
within
them
,
as
the
greatest
misery
,
and
do
groan
with
Paul
,
O
miserable
man
that
I
am
,
&c.
Rom.
7.24
.
This
is
held
forth
to
vers.
17.
But
because
there
are
many
grounds
of
heavinesse
and
sadnesse
in
this
world
,
therefore
the
Gospel
opposes
unto
all
these
,
both
our
expectation
which
we
have
of
that
blessed
hope
to
come
,
whereof
we
are
so
sure
,
that
nothing
can
frust●at
us
of
it
.
And
also
the
help
we
get
in
the
mean
time
,
of
the
Spirit
to
bear
our
infirmities
,
and
to
bring
all
things
about
for
good
to
us
,
vers.
28.
And
from
all
this
the
believer
in
Jesus
Christ
,
hath
ground
of
triumph
and
boasting
before
the
perfect
victory
.
Even
as
Paul
doth
in
the
name
of
believers
,
from
vers.
31.
to
the
end
.
Upon
these
considerations
,
he
that
cryed
out
not
long
ago
,
O
miserable
man
,
who
shall
deliver
me
?
doth
now
cry
out
,
Who
shall
condemn
me
?
The
distressed
wrestler
becomes
a
victorious
triumpher
:
the
beaten
Souldiour
becomes
more
than
a
Conquerour
.
Oh
that
your
hearts
could
be
perswaded
to
hearken
to
this
joyful
sound
!
to
embrace
Jesus
Christ
for
grace
and
salvation
;
how
quickly
would
a
song
of
triumph
in
him
swallow
up
all
your
present
complaints
and
lamentations
?
All
the
complaints
amongst
men
,
may
be
reduced
to
one
of
these
three
.
I
hear
the
most
part
bemoaning
the●selves
thus
;
Alace
for
the
miseries
of
this
life
,
this
evil
world
!
Alace
for
poverty
,
for
contempt
,
for
sickness
!
Oh
miserable
man
that
I
am
,
who
will
take
this
disease
away
?
who
will
shew
me
any
good
thing
?
Psal.
4.
any
temporal
good
?
But
if
ye
knew
and
considered
your
latter
end
,
ye
would
cry
out
more
;
ye
would
refuse
to
be
comforted
,
though
these
miseries
were
removed
.
But
I
hear
some
bemoaning
themselves
more
sadly
,
they
have
heard
the
Law
and
the
sentence
of
condemnation
is
within
them
;
the
Law
hath
entred
and
killed
them
:
Oh!
what
shall
I
do
to
be
saved
?
Who
will
deliver
me
from
the
wrath
to
come
?
What
is
al●
present
afflictions
and
miseries
,
in
respect
of
eternity
?
Yet
there
is
one
moan
and
lamentation
beyond
all
these
,
when
the
soul
finds
the
sentence
of
absolution
in
Jesus
Christ
,
and
gets
its
eyes
opened
to
see
that
body
of
death
and
sin
within
,
that
perfect
man
of
sin
diffused
throughout
all
the
members
;
then
it
bemoans
it self
with
Paul
,
Oh
miserable
man
,
who
shall
deliver
me
from
this
body
of
death
?
Rom.
7.24
.
I
am
delivered
from
the
condemnation
of
the
Law
,
but
what
com●ort
is
it
,
as
long
as
sin
is
so
powerful
in
me
?
Nay
,
this
makes
me
often
suspect
my
delivery
from
wrath
and
the
curse
,
seing
sin
it self
is
not
taken
away
.
Now
,
if
ye
could
be
perswaded
to
hearken
to
Jesus
Christ
,
and
embrace
this
Gospel
,
O!
what
abundant
consolation
should
ye
have
?
what
a
perfect
answer
to
all
your
complaints
?
they
would
be
swallowed
up
in
such
a
triumph
,
as
Pauls
are
here
.
This
would
discover
unto
you
a
perfect
remedy
of
sin
and
misery
,
that
ye
should
complain
no
more
;
or
at
least
no
more
as
these
without
hope
.
You
shall
never
have
a
remedy
of
your
temporal
miseries
,
unlesse
ye
begin
at
eternal
,
to
prevent
them
.
Seek
first
the
kingdom
of
God
,
and
all
other
things
shall
be
added
unto
you
:
seek
fi●st
to
flee
from
the
wrath
to
come
,
and
ye
shall
escape
it
;
and
beside
,
the
evil
of
time-afflictions
shall
be
removed
:
first
remove
the
greatest
complaints
of
sin
and
condemnation
,
and
how
easie
is
it
to
answer
all
the
lamentations
of
this
life
,
and
make
you
rejoice
in
the
midst
of
them
.
You
have
in
this
verse
three
things
of
great
importance
to
consider
,
The
great
and
precious
priviledge
,
the
true
nature
,
and
the
special
property
of
a
Christian.
The
priviledge
is
one
of
the
greatest
in
the
world
,
because
it
s
of
eternal
consequence
and
soul
concernment
:
the
nature
is
most
divine
,
he
is
one
that
is
in
Jesus
Christ
,
and
implanted
in
him
by
faith
:
his
distinguishing
property
is
noble
,
sureable
to
his
nature
and
priviledges
,
he
walkes
not
as
the
world
,
according
to
his
base
flesh
,
but
according
to
the
spirit
.
All
these
three
are
of
one
latitude
,
none
of
them
reaches
further
than
another
;
that
rich
priviledge
and
sweet
property
concenters
and
meets
together
in
one
man
,
even
in
the
man
who
is
in
Jesus
Christ
:
whoever
enters
into
Jesus
Christ
,
and
abideth
in
him
,
he
meets
with
these
two
,
Justification
and
Sanctification
,
these
are
no
where
else
,
and
they
are
there
together
.
If
ye
knew
the
nature
and
properties
of
a
Christian
,
ye
would
fall
in
love
with
these
for
themselves
,
but
if
the●e
for
your
own
sakes
will
not
allure
you
,
consider
this
incomparable
priviledge
that
he
hath
beyond
all
others
,
that
ye
may
●all
in
love
with
the
nature
of
a
Christian.
Let
this
love
of
your selves
,
and
your
own
wel-being
pu●sue
you
in
to
Jesus
Christ
,
that
ye
may
walk
even
as
he
walked
:
and
I
assure
you
,
if
ye
were
once
in
Christ
Jesus
,
ye
would
love
the
very
nature
and
walking
of
a
Christian
,
no
more
for
the
absolution
and
salvation
that
accompanies
it
,
but
●or
its
o●n
sweetnesse
and
excellency
beyond
all
other
.
Ye
would
,
as
the
people
of
Samaria
,
no
mo●e
believe
for
the
report
of
your
own
nece●●●ty
and
misery
,
but
ye
would
believe
in
Jesus
Christ
,
and
walk
according
to
the
Spirit
,
for
their
own
testimony
they
have
in
your
consciences
.
Ye
would
no
more
be
allured
only
with
the
priviledges
o●
it
to
embrace
Ch●istianity
,
but
ye
would
think
Christianity
the
greatest
priviledge
,
a
reward
●nto
it self
.
Pietas
ipsa
sibi
merces
e●t
;
Godlinesse
is
great
gain
in
it self
,
though
it
had
not
such
sweet
consequents
or
companions
.
That
you
may
know
this
priviledge
,
con●●der
the
estate
all
men
are
into
by
nature
:
Paul
expresses
it
in
sho●t
,
Rom.
5.
By
the
offence
of
ōne
,
judgemnt
came
upon
all
unto
condemnation
,
and
the
reason
of
this
is
,
by
one
man
sin
came
upon
all
,
and
so
death
by
sin
,
for
death
passed
upon
all
,
because
all
have
sinned
,
vers.
18.12
.
Lo
then
,
all
men
are
under
a
sentence
of
condemnation
once
:
This
sentence
is
the
curse
of
the
Law
:
Cursed
is
every
one
that
abideth
not
in
all
things
commanded
to
do
them
.
If
ye
knew
what
this
curse
were
,
ye
would
indeed
think
it
a
priviledge
to
be
delivered
from
it
.
Sin
is
of
an
infinite
deserving
,
because
against
an
infinite
God
:
it
s
an
offence
of
an
infinite
Majesty
,
and
therefore
the
curse
upon
the
sinner
involves
eternal
punishment
.
O!
what
weight
is
in
that
word
,
2
Thes.
1.9
.
Ye
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
glory
of
his
power
?
if
it
were
duely
apprehended
,
it
would
weigh
down
a
mans
soul
,
and
make
it
heavy
unto
death
.
This
condemnation
includes
both
damnum
&
poenam
,
poenam
damni
&
poenam
sensus
,
and
both
are
infinite
in
themselves
,
and
eternal
in
their
continuance
.
What
an
unpleasant
and
bitter
life
would
one
lead
,
that
were
born
to
a
kingdom
,
and
yet
to
be
banished
it
,
and
losse
it
?
But
what
an
incomparable
losse
is
it
,
to
fall
from
an
heavenly
kingdome
,
which
heart
cannot
conceive
,
and
that
for
ever
?
In
Gods
favour
is
life
,
and
in
his
presence
are
rivers
of
pleasures
for
evermore
.
When
your
petty
penny-losses
do
so
much
afflict
your
spirits
,
what
would
the
due
apprehension
of
so
great
a
losse
do
?
would
it
not
be
death
unto
you
,
and
worse
then
death
,
to
be
separated
from
this
life
,
to
be
eternally
banished
from
the
presence
of
this
glory
?
If
there
should
be
no
more
punishment
but
this
only
;
if
the
wicked
were
to
endure
for
ever
on
earth
,
and
the
godly
whom
they
despised
and
mocked
,
were
translated
to
heaven
,
what
torment
would
it
be
to
your
souls
to
think
upon
that
blessednesse
which
they
enjoy
above
?
and
how
foolishly
ye
have
been
put
by
it
for
a
thing
of
no
value
?
what
would
a
rich
man's
advantages
and
gaines
be
to
him
,
when
he
considereth
what
an
infinite
loser
he
is
?
how
he
hath
sold
a
kingdom
for
a
dung-hill
?
Now
if
there
were
any
hope
,
that
after
some
years
his
banishment
from
heaven
might
end
,
this
might
refresh
him
,
but
there
is
not
one
drop
of
such
consolation
:
he
is
banished
,
and
eternally
banished
from
that
glorious
life
in
the
presence
of
God
,
which
these
do
enjoy
,
whom
he
despised
,
If
a
man
were
shut
up
all
his
lifetime
in
a
pit
,
never
to
see
the
light
once
more
,
would
not
this
be
torment
enough
to
him
?
but
when
withall
there
is
such
pain
joyned
with
this
losse
;
when
all
this
time
,
he
is
tormented
within
with
a
gnawing
worm
,
and
without
with
fire
:
these
senses
that
did
so
greedily
hunt
after
satisfaction
to
themselves
,
are
now
as
sensible
in
the
feeling
of
pain
and
torment
;
and
when
this
shall
not
make
an
end
,
but
be
eternal
;
O!
whose
heart
can
consider
it
?
It
is
the
comfort
and
ease
of
bodily
to●ments
here
,
that
they
will
end
in
death
.
Destruction
destroyes
it self
,
in
destroying
the
body
,
but
here
is
an
immortal
soul
to
seed
upon
,
and
at
length
the
body
shall
be
immortal
,
that
destruction
cannot
quite
destroy
it
,
but
shall
be
an
everlasting
destruction
,
and
living
death
.
This
is
the
sentence
that
is
once
past
against
us
all
in
the
Word
of
God
,
and
not
one
jot
of
this
Word
shall
fall
to
the
ground
:
Heaven
and
earth
may
fail
sooner
.
Ye
would
think
it
were
an
irrepealable
decree
,
if
all
the
Nations
in
the
earth
,
and
Angels
above
,
conveened
to
adjudge
a
man
to
death
,
did
pass
sentence
upon
him
:
Nay
,
but
this
Word
that
is
daily
spoken
to
you
,
which
passeth
this
sentence
upon
you
all
,
is
more
certain
;
and
this
sentence
of
death
must
be
executed
,
unless
ye
be
under
that
blessed
exception
made
here
,
and
elsewhere
in
the
Gospel
.
I
beseech
you
consider
what
it
is
to
have
such
a
Judge
condemning
you
.
Would
not
any
of
you
be
afraid
,
if
ye
were
under
the
sentence
of
a
King
?
if
that
judgment
were
above
your
head
,
Who
of
you
would
fit
in
peace
and
quietness
?
Who
would
not
flee
from
the
wrath
of
a
King
,
that
is
like
the
roaring
of
a
Lion
?
But
there
is
a
sentence
of
the
KING
of
Kings
and
Nations
,
above
your
heads
:
Who
would
not
fear
thee
,
to
whom
it
doth
appertain
,
O
King
of
Nations
!
It
is
not
a
great
man
that
can
destroy
thy
body
that
is
against
thee
;
it
is
not
he
who
hath
power
to
kill
thee
,
and
he
hath
also
a
great
desire
so
to
do
;
this
were
indeed
much
:
but
it
is
the
great
and
eternal
Jehovah
,
who
lifts
up
his
hand
to
heaven
,
and
swears
he
lives
for
ever
,
he
is
against
thee
:
he
who
hath
all
power
over
body
and
soul
,
is
against
thee
,
and
so
is
oblidged
to
improve
his
omnipotency
against
thee
:
He
can
kill
both
soul
and
body
,
and
cast
them
into
hell
,
and
by
vertue
of
this
curse
he
will
not
spare
thee
,
but
pour
out
all
the
curses
in
this
book
.
Thou
would
be
at
no
peace
if
thou
wert
declared
rebell
by
the
King
and
Parliament
;
but
alace
!
that
's
a
small
thing
,
they
can
but
reach
thy
body
,
nay
,
neither
can
they
alwayes
do
that
;
thou
may
flee
from
them
,
but
whither
canst
thou
flee
from
him
?
thou
cannot
go
out
of
his
dominions
,
for
the
earth
is
his
,
and
the
sea
,
and
all
that
therein
is
:
darkness
cannot
hide
thee
from
him
,
he
may
spare
long
,
because
he
can
certainly
overtake
when
he
pleases
:
men
may
not
,
because
they
have
no
assurance
of
finding
.
I
beseech
you
then
,
consider
this
,
it
is
of
soul-consequence
;
and
what
hath
a
man
gained
,
if
he
gain
the
world
and
lose
his
soul
?
if
the
gainer
be
lost
,
what
is
gained
?
And
it
is
of
eternal
consequence
,
and
what
is
many
thousand
years
to
this
?
You
can
look
beyond
all
these
,
and
might
comfort
your
s●lves
on
hope
;
but
you
cannot
see
to
the
end
of
this
,
there
is
still
more
before
than
is
past
;
nay
,
there
is
nothing
past
,
it
is
still
as
beginning
.
O
that
ye
would
consider
this
curse
of
God
that
stands
registrate
upon
us
all
;
What
effects
had
it
in
Christ
,
when
he
did
bear
it
?
it
made
his
soul
heavy
to
death
,
it
was
a
cup
that
he
could
scarcely
drink
,
he
that
supported
the
frame
of
this
world
,
was
almost
near
succumbing
under
the
weight
of
this
wrath
;
it
made
him
sweat
blood
in
the
garden
:
He
that
could
do
all
things
,
and
speak
all
things
,
was
put
to
this
,
What
shall
I
say
?
When
this
condemnation
was
so
terrible
to
him
,
who
was
that
mighty
One
upon
whom
all
help
was
laid
,
what
shall
it
be
to
you
?
No
mans
sorrow
was
ever
like
his
,
nor
pain
ever
like
his
,
if
all
the
scattered
torments
were
united
in
one
;
but
because
he
was
God
he
overcame
,
and
came
out
from
under
it
.
But
what
do
you
think
shall
be
the
estate
of
these
who
shall
endure
that
same
torment
?
and
not
for
three
dayes
,
or
three
years
,
or
some
thousands
of
years
,
but
beyond
imagination
,
to
all
eternity
.
I
beseech
you
consider
this
condemnation
which
ye
are
adjudged
unto
,
and
do
not
ly
under
it
.
Do
ye
think
ye
can
endure
what
Christ
endured
?
Do
ye
think
ye
can
bear
wrath
according
to
Gods
power
and
justice
?
and
yet
the
judgment
is
come
upon
all
men
to
this
condemnation
.
But
,
alace
!
who
fears
him
according
to
his
wrath
?
Who
knows
the
power
of
his
anger
?
Ye
sleep
secure
,
as
if
all
matters
were
past
,
and
over
your
head
.
We
declare
unto
you
in
the
Lords
Name
,
that
this
condemnation
is
yet
above
you
,
because
you
have
not
judged
your selves
:
It
is
preached
unto
you
that
ye
may
flee
from
it
,
but
since
ye
will
not
condemn
your selves
,
this
righteous
Judge
must
condemn
you
.
Now
since
it
is
so
,
that
such
a
condemnatory
sentence
is
past
on
all
men
,
what
a
priviledge
must
it
be
,
to
be
delivered
from
it
,
to
have
that
sentence
repealed
by
some
new
act
of
Gods
mercy
and
●avour
?
David
proclaims
him
a
blessed
man
,
whose
sins
are
forgiven
and
covered
,
and
indeed
he
is
blessed
who
escapes
that
pit
of
eternal
misery
,
though
there
were
no
more
;
though
there
were
no
title
to
an
inheritance
and
Kingdom
above
,
to
be
delivered
from
that
wrath
to
come
upon
the
children
of
disobedience
;
this
is
more
happiness
than
the
enjoyment
of
all
earthly
delights
:
What
would
a
man
give
in
exchange
for
his
soul
?
Skin
for
skin
,
and
all
a
man
hath
he
will
give
for
his
life
:
These
riches
and
advantages
and
pleasures
that
men
spend
their
labour
for
,
all
these
they
will
part
with
in
such
a
hazard
.
The
covetous
man
he
will
cast
his
Coffers
over-board
ere
he
lose
his
life
:
The
voluptuous
man
he
will
suffer
pain
and
torment
in
cutting
off
a
member
,
ere
he
die
.
But
if
men
knew
their
souls
,
and
what
an
immortality
and
eternity
expects
them
,
they
would
not
only
give
skin
for
skin
,
and
all
that
they
have
for
their
soul
,
but
their
life
also
:
Ye
would
choose
to
die
a
thousand
deaths
to
escape
this
eternal
death
.
But
what
shall
a
man
give
in
exchange
for
his
soul
,
Mat.
16.26
.
though
he
would
give
,
yet
what
hath
he
to
give
?
There
are
two
things
endears
any
priviledge
to
us
,
and
hightens
the
rate
of
it
;
the
necessity
of
it
,
and
the
preciousness
of
it
:
and
these
two
are
eminent
here
.
Is
it
not
necessary
to
be
,
to
live
,
and
have
a
being
?
All
men
think
so
,
when
they
will
give
all
they
have
to
redeem
themselves
:
All
other
things
are
accidental
to
them
,
they
are
nearest
to
themselves
;
therefore
all
must
go
ere
themselves
go
.
But
I
say
this
is
more
necessary
,
to
be
well
eternally
,
than
to
be
simply
;
to
escape
this
condemnation
,
than
to
have
a
being
.
And
this
shall
be
verified
in
the
last
day
,
when
men
shall
cry
for
hills
and
mountains
to
fall
on
them
,
and
save
them
from
the
wrath
of
the
Lamb
,
Rev.
6.16
.
Men
will
choose
rather
not
to
be
,
than
to
fall
in
that
wrath
.
O
how
acceptable
would
a
mans
first
nothing
be
to
him
in
that
great
day
of
wrath
?
who
shall
be
able
to
stand
in
it
?
When
Kings
and
Princes
,
bond
and
free
,
great
and
small
,
shall
desire
mountains
to
grind
them
into
powder
,
rather
then
to
hear
that
sentence
of
condemnation
,
and
yet
shall
not
obtain
it
.
O
blessed
are
all
they
that
trust
in
him
,
when
his
wrath
is
kindled
but
a
little
,
Psal.
2.12
.
Ye
toil
and
vex
your selves
,
and
spends
your
time
about
that
body
and
life
,
but
for
as
precious
as
they
are
to
you
now
,
ye
would
exchange
them
one
day
for
immunity
and
freedom
from
this
wrath
and
curse
.
How
will
that
man
think
his
lines
are
fallen
in
pleasant
places
?
How
will
he
despise
the
glory
of
earthly
Kingdoms
,
though
all
united
in
one
;
who
considers
in
his
heart
●ow
all
Kings
?
all
Tongues
and
Nations
must
stand
before
the
Judgment
Seat
of
God
?
and
the
books
of
his
Law
be
opened
,
to
judge
them
by
,
as
also
the
books
of
their
Consciences
,
to
verifie
his
accusation
,
and
precipitate
their
own
sentence
;
and
then
in
the
open
view
of
all
the
sons
of
Adam
,
and
the
Angels
,
all
secrets
be
brought
out
,
their
accusation
read
as
large
as
their
lifeti●e
,
and
as
many
curses
to
be
pronounced
against
every
one
,
as
there
be
breaches
of
the
Law
of
God
,
whereof
they
are
found
guilty
;
and
then
all
these
will
seek
into
corners
,
and
cry
for
mountains
,
but
there
is
no
covering
from
his
presence
.
What
do
ye
think
the
man
will
think
within
himself
who
will
stand
before
God
,
and
be
absolved
in
Judgement
by
Jesus
Christ
,
notwithstanding
his
provocations
above
many
of
them
:
what
will
a
King
then
think
of
his
Crown
and
Dominions
,
when
he
reflects
on
them
?
what
will
the
poor
persecuted
Christian
then
think
of
all
the
glory
and
perfection
of
this
world
,
when
he
looks
back
upon
it
?
O
know
,
poor
foolish
men
,
what
madnesse
is
in
venturing
your
souls
for
trifles
,
ye
run
the
hazard
of
all
greatest
things
for
a
poor
moments
satisfaction
.
Ye
will
repent
it
too
late
,
and
become
wise
to
judge
your selves
fools
,
when
there
is
no
place
to
mend
it
.
But
this
priviledge
is
no
more
necessary
than
it
is
precious
:
Your
souls
are
now
kept
captive
under
that
sentence
of
everlasting
imprisonment
,
ye
are
all
prisoners
,
and
know
not
of
it
.
What
will
ye
give
in
ransome
for
your
souls
?
your
sins
and
iniquities
have
sold
you
to
the
righteous
Judge
of
all
the
earth
,
as
malefactors
,
and
he
hath
past
a
sentence
of
your
perpetual
imprisonment
under
satans
custody
in
hell
.
Now
what
will
you
give
to
redeem
your
souls
from
that
pi●
?
how
few
know
the
worth
of
their
souls
?
and
so
they
offer
unto
God
some
of
their
riches
for
them
.
Doth
not
many
of
you
think
ye
have
satisfied
for
sins
,
if
ye
pay
a
civil
penalty
to
the
Judge
;
many
thinks
their
own
tears
and
sorrow
for
sin
may
be
a
price
to
justice
,
at
least
if
it
be
joyned
with
●mendment
in
time
coming
.
And
so
men
conceive
their
sins
are
pardoned
,
and
their
souls
redeemed
.
But
alas
!
the
redemption
of
the
soul
is
precious
,
yea
,
it
ceaseth
for
ever
;
all
your
substance
will
be
utterly
contemned
,
though
ye
offered
it
.
How
few
of
you
would
give
so
much
for
your
souls
?
and
yet
though
ye
gave
it
,
it
will
not
do
it
,
ye
must
pay
the
uttermost
farthing
,
or
nothing
.
Your
sorrow
and
reformations
will
not
compleat
the
sum
,
no
nor
begin
it
,
though
thou
wash
thee
with
nitre
,
and
take
much
sope
,
yet
is
thine
iniquity
marked
with
me
,
yet
there
is
still
condemnation
for
thee
:
Though
all
the
world
should
conveen
about
this
matter
,
to
find
a
ransome
for
man
;
suppose
all
the
treasures
of
Monarchs
,
the
mines
and
bowels
of
the
earth
;
the
coffers
of
rich
men
were
searched
.
Nay
let
the
Earth
,
the
Sea
,
the
Heavens
,
and
Sun
and
Moon
be
prized
at
the
highest
:
Joyn
all
the
merits
of
Angels
above
,
and
men
below
,
all
their
good
actions
and
sufferings
,
yet
the
sum
that
amounts
of
all
that
addition
,
would
not
pay
the
least
●●rthing
of
this
debt
.
The
Earth
would
say
,
it
is
not
in
me
,
the
Heaven
behoved
to
answer
so
,
Angels
and
men
might
say
,
we
have
heard
of
it
,
but
it
s
hid
from
all
living
.
Where
then
is
this
Redemption
from
the
curse
?
where
shall
a
ransome
be
found
?
Indeed
God
hath
found
it
:
It
is
with
him
,
he
hath
given
his
Son
a
ransome
for
many
,
and
his
blood
is
more
precious
than
souls
,
let
be
gold
and
silver
.
Is
not
this
then
a
great
priviledge
,
that
if
all
the
kingdoms
of
the
world
were
sold
at
the
dearest
,
yet
they
could
not
buy
it
?
What
a
jewel
is
this
?
what
a
pearl
?
who
ever
of
you
have
escaped
this
wrath
,
consider
what
is
your
advantage
,
O
consider
your
dignity
ye
are
advanced
unto
,
that
ye
may
engadge
your
hearts
to
him
,
to
become
his
,
and
his
wholly
:
for
you
are
bought
with
a
price
;
and
are
no
more
your
own
,
he
gave
himself
for
you
,
and
was
made
a
curse
to
redeem
you
from
the
curse
.
O
how
should
ye
walk
as
priviledged
men
,
as
redeemed
ones
.
I
beseech
you
all
to
call
home
your
thoughts
,
to
consider
and
ponder
on
this
sentence
that
is
past
against
us
;
there
is
now
hope
of
delivery
from
it
,
if
ye
will
take
it
home
unto
you
,
but
if
ye
will
still
continue
in
the
wayes
of
sin
,
without
returning
,
know
this
that
ye
are
but
multiplying
those
curses
,
platting
many
cords
of
your
iniquities
,
to
bind
you
in
everlasting
chains
;
ye
are
but
digging
a
pit
for
your
souls
,
ye
that
sweat
in
your
sins
,
and
travel
in
them
,
and
will
not
embrace
this
ransome
offered
:
the
key
and
lock
of
that
pit
is
eternal
despair
.
O
consider
how
quickly
your
pleasures
and
gains
will
end
,
and
spare
some
of
your
thoughts
from
present
things
,
to
give
them
to
eternity
,
that
threed
spun
out
for
ever
and
ever
;
the
very
length
of
the
dayes
of
the
Ancient
of
Dayes
,
who
hath
no
beginning
of
dayes
,
nor
end
of
time
.
Remember
now
of
it
,
least
ye
become
as
long
miserable
as
God
is
blessed
,
and
that
is
for
ever
.
All
men
would
desire
to
have
priviledges
beyond
others
,
but
there
is
one
that
carries
it
away
from
all
the
world
,
and
that
is
the
believer
in
Jesus
Christ
;
who
is
said
to
be
in
Christ
,
implanted
in
him
by
faith
as
a
lively
member
of
that
body
whereof
Christ
is
the
head
;
Christ
Jesus
is
the
head
of
that
body
,
the
Church
;
and
this
head
communicats
life
unto
all
the
members
,
for
be
fills
all
in
all
;
there
is
a
mighty
working
power
in
the
head
,
which
diffuseth
it self
throughout
the
members
,
Ephes.
1.19
,
22
,
23.
There
are
many
expressions
of
union
between
Christ
and
believers
,
ther●
is
no
near
conjunction
among
men
,
but
this
spiritual
union
of
Christ
with
believers
is
represented
to
us
under
it
:
The
foundation
and
the
building
have
a
near
dependence
,
the
corner
stone
and
the
wall
these
knit
together
;
and
Christ
Iesus
is
the
foundation
and
the
chief
cornerstone
,
in
whom
all
the
building
fitly
joyned
together
,
groweth
up
into
an
holy
temple
,
Ephes.
2
20
,
21.
The
head
and
members
are
near
united
,
so
is
Christ
and
believers
,
they
grow
up
into
him
,
Ephes.
4.15
.
Parents
and
children
are
almost
one
,
●o
is
Christ
Jesus
the
everlasting
Father
,
and
he
shews
to
the
Father
the
children
which
he
hath
given
him
:
we
are
his
brethren
,
and
he
is
not
ashamed
to
call
us
so
.
But
which
is
more
,
we
are
one
flesh
with
him
:
There
is
a
marriage
between
Christ
and
the
Church
,
and
this
is
the
great
meditation
of
the
Song
of
Solomon
.
He
is
the
vine
tree
,
and
we
are
branches
planted
in
him
.
Nay
this
union
is
so
strict
,
that
it
is
mutual
,
I
in
them
,
and
they
in
me
.
Christ
dwelleth
in
us
by
faith
,
by
making
us
to
believe
in
him
,
and
love
him
;
we
dwell
in
Christ
by
that
same
faith
and
love
,
by
believing
in
him
,
and
loving
him
.
Christ
Jesus
is
our
house
where
we
get
all
our
furniture
;
he
is
our
store-house
and
treasure
,
our
place
of
strength
and
pleasure
,
a
city
of
refuge
,
a
strong
tower
,
and
a
pleasant
river
to
refresh
us
.
We
again
are
his
habitation
where
he
dwelleth
by
his
Spirit
,
we
are
his
work-house
,
where
he
works
all
his
curious
pieces
of
the
new
creature
,
forming
it
unto
the
day
of
Espousals
,
the
great
day
of
Redemption
.
This
gives
us
to
understand
what
we
once
were
;
we
may
stand
here
and
look
back
upon
our
former
condition
,
and
find
matter
both
of
delight
and
sorrow
.
We
were
once
without
Christ
in
the
world
,
and
if
without
Christ
,
then
without
God
and
hope
in
the
world
,
Eph.
2.12
.
I
wish
this
were
engraven
on
the
hearts
of
men
,
that
they
are
born
out
of
Christ
Jesus
;
wild
Olives
,
growing
up
in
the
stock
of
degenerated
Adam
:
He
was
once
planted
a
noble
Vine
,
but
how
quickly
turned
he
into
a
degenerate
plant
,
and
instead
of
Grapes
,
brought
forth
wilde
Grapes
,
and
sowre
.
We
all
grow
upon
an
Olive
tree
that
is
wilde
by
nature
,
Rom.
11.24
.
It
grows
out
of
the
Garden
of
God
,
in
the
barren
wilderness
,
and
is
meet
for
nothing
but
to
bring
forth
fruit
unto
death
,
to
be
cut
down
and
cast
into
the
fire
.
It
s
a
tree
which
the
Lord
hath
cursed
,
never
more
fruit
grow
upon
thee
henceforth
:
This
was
the
fatal
sentence
pronounced
on
Adam
.
Oh
that
you
would
know
your
condition
by
nature
!
how
all
your
good
inclinations
,
dispositions
,
and
educations
,
cannot
make
your
stock
good
,
and
your
fruit
good
.
Ephraim
is
an
empty
vine
,
this
is
ou●
name
:
Nay
,
but
many
thinks
they
bring
forth
fruit
.
Hath
not
Heathens
spread
forth
their
branches
,
and
brought
fo●th
many
pleasant
f●uits
of
●emporal
patience
,
sobriety
,
magnanimity
,
prudence
,
and
such
like
?
Doth
not
some
civil
men
many
acts
of
civility
profitable
to
men
?
Do
not
many
a
man
pray
,
and
read
the
Scriptures
from
his
youth
up
?
Yes
indeed
,
these
are
fruits
,
but
for
all
that
he
is
an
empty
Vine
,
for
he
brings
forth
fruit
to
himself
;
and
so
,
as
in
the
Original
,
he
is
a
Vine
emptying
the
fruit
which
it
gives
,
Hos.
10.1
.
All
these
fruits
are
but
to
himself
,
and
from
himself
;
he
knows
not
to
direct
those
to
Gods
glory
,
but
to
his
own
praise
or
advantage
,
to
make
them
his
ornament
:
and
he
knows
not
his
own
emptiness
,
to
seek
all
his
furniture
and
sap
from
another
.
What
were
all
these
●air
blossoms
and
fruits
of
Heathens
?
indeed
they
were
more
and
better
than
any
now
upon
the
multitude
of
professed
Christians
:
and
yet
these
were
but
splendida
peccata
,
shining
sins
.
What
is
all
your
praying
and
fasting
?
but
to
your selves
,
as
the
Lord
charges
the
people
,
Zech.
7.
Do
you
fast
at
all
to
me
?
no
,
ye
do
it
to
your selves
.
Here
is
the
wildness
and
degenera●ness
of
your
natures
,
either
you
bring
forth
very
bitter
fruits
,
such
as
intemperance
,
avarice
,
contention
,
swearing
,
&c.
or
else
fruits
that
have
nothing
but
a
fair
skin
,
like
apples
of
Sodom
,
that
are
beautiful
on
the
tree
,
but
being
handled
turn
to
ashes
;
so
there
is
nothing
of
them
from
God
,
or
to
God
.
I
think
every
man
almost
intertains
this
secret
perswasion
in
his
breast
,
that
his
nature
it
may
be
weak
,
yet
it
is
not
wicked
;
it
may
be
helped
with
education
,
and
care
and
diligence
,
and
dressed
till
it
please
God
,
and
profite
others
.
Who
is
perswaded
in
heart
that
he
is
an
enemy
to
God
,
and
cannot
be
subject
to
Gods
Law
?
Who
believes
that
thei●
●eart
is
desperatly
wicked
?
Oh!
it
s
indeed
deceitful
above
all
things
,
and
in
this
most
deceitful
,
that
it
perswade●
you
ye
have
a
good
heart
to
God
.
Will
not
pro●ane
men
,
whose
hands
are
defi●ed
,
maintain
the
uprightness
of
their
hearts
?
N●mo
nascitur
bonus
sed
fu
.
I
beseech
you
once
consider
that
ye
are
born
out
of
Christ
Jesus
;
ye
conceive
ye
are
born
and
educat●●●
Christians
,
ye
have
that
name
indeed
from
infancy
,
and
are
baptized
.
But
I
ask
about
the
thing
,
baptism
of
water
doth
not
implant
you
into
Jesus
Christ
;
nay
,
it
declares
this
much
unto
you
,
that
by
nature
ye
are
far
off
from
Jesus
,
and
wholly
defiled
,
all
your
imaginations
only
evil
.
Now
I
beseech
you
,
how
came
the
change
?
or
is
there
a
change
?
Are
not
the
most
part
of
men
the
old
men
?
no
new
creatures
;
he
that
is
in
Christ
is
a
new
creature
;
2
Cor.
5.16
.
Ye
have
now
Adams
nature
,
which
ye
had
first
:
Ye
have
born
the
image
of
the
earthly
,
and
are
ye
not
such
yet
,
who
are
still
earthly
?
Think
ye
that
ye
can
inherit
the
Kingdom
of
God
thus
?
Can
ye
pass
over
from
a
state
of
condemnation
,
to
a
state
of
life
and
no
condemnation
,
without
a
change
?
No
,
believe
it
,
ye
cannot
inherit
incorruption
with
flesh
and
blood
which
ye
were
born
with
:
ye
must
be
implanted
in
the
second
Adam
,
and
bear
his
image
,
ere
ye
can
say
that
ye
are
partakers
of
his
blessings
,
1
Cor.
15.47
,
48
,
49
,
&c.
Now
I
may
pose
your
consciences
,
how
many
of
you
are
changed
?
Are
not
the
most
part
of
you
even
such
as
ye
were
from
your
childhood
?
Be
not
deceived
,
ye
are
yet
strangers
from
the
promises
of
God
,
and
without
this
hope
in
the
world
.
SERMON
II.
Vers.
1.
There
is
no
condemnation
to
them
that
are
in
Christ
,
who
walk
,
&c.
ALL
the
promises
are
yea
,
and
Amen
,
in
Christ
Iesus
,
they
meet
all
in
him
,
and
from
him
are
derived
unto
us
.
When
man
was
in
integrity
,
he
was
with
God
,
and
in
God
,
and
that
immediatly
,
without
the
intervention
of
a
Mediator
;
but
our
falling
from
God
,
hath
made
us
without
God
:
and
the
distance
is
so
great
,
as
Abraham
speaks
to
the
rich
man
,
that
neither
can
these
above
go
down
to
him
,
nor
he
come
up
to
them
:
There
is
a
gulf
of
separation
between
God
and
us
,
that
there
can
be
no
meeting
.
And
so
we
who
are
without
God
,
are
without
hope
in
the
world
,
Eph.
2
12.
no
hope
of
any
more
access
to
God
as
before
.
The
tree
of
life
is
compast
about
with
a
flaming
fire
and
a
sword
;
God
is
become
a
consuming
fire
unto
us
,
that
none
can
come
near
these
everlasting
burnings
,
much
less
dwell
with
them
.
Since
there
can
be
no
meeting
so
,
God
hath
●ound
out
the
way
how
sinners
may
come
to
him
and
not
be
consumed
:
He
will
meet
with
us
in
Jesus
Christ
,
that
living
Temple
,
and
this
is
the
trysting
place
.
There
was
a
necessity
of
this
Mediator
,
to
take
up
the
difference
,
and
make
a
bridge
over
that
gulf
of
separation
,
for
us
to
come
to
God
;
and
this
is
his
Humane
Nature
,
the
new
and
living
way
,
the
vail
of
his
flesh
.
God
is
in
Christ
therefore
,
reconciling
the
world
to
himself
:
All
the
light
of
consolation
and
salvation
that
is
from
God
,
is
all
embodied
in
this
Sun
of
Righteousness
:
All
the
streams
of
grace
and
mercy
runs
in
the
channel
of
his
well-beloved
Son
.
It
follows
then
,
that
God
is
not
to
be
found
out
of
Jesus
Christ
;
and
whoever
is
without
Christ
,
is
without
God
in
the
world
.
God
is
in
Christ
reconciling
the
world
,
and
therefore
no
condemnation
to
them
that
are
in
Christ
;
but
God
out
of
Christ
is
condemning
the
world
,
and
therefore
condemnation
is
to
all
that
are
not
in
Christ
.
When
all
the
sons
of
Adam
were
declared
rebells
,
because
of
his
and
their
own
rebellion
,
the
Lord
hath
appointed
a
City
of
refuge
,
that
whosoever
is
pursued
by
the
avenger
of
blood
,
may
enter
in
to
it
,
and
get
protection
and
safety
.
Without
is
nothing
but
the
sword
of
the
avenger
,
Justice
reigning
in
all
the
world
beside
;
within
this
City
,
Justice
may
not
enter
to
take
out
any
into
condemnation
:
and
therefore
those
souls
that
flee
for
refuge
,
to
lay
hold
on
the
hope
set
before
them
in
Jesus
Christ
,
Justice
may
pursue
them
to
the
Ports
of
this
City
,
condemnation
may
follow
them
hard
,
till
they
enter
in
;
but
these
may
not
enter
into
the
Ports
of
the
City
.
What
a
miserable
estate
then
are
these
souls
in
,
that
ly
in
their
own
natures
,
in
the
open
fields
without
this
City
?
How
many
foolish
men
apprehend
no
danger
?
but
sport
about
the
Ports
of
the
City
of
Refuge
,
and
will
not
enter
in
.
O!
the
avenger
of
blood
shall
be
upon
thee
ere
thou
know
:
and
if
it
find
thee
out
of
the
City
,
woe
unto
thee
,
all
thy
prayers
and
intreaties
will
not
prevail
;
Justice
is
blind
and
deaf
,
cannot
deal
partially
,
or
respect
persons
,
cannot
hear
thy
supplications
.
It
is
strange
,
that
men
are
taken
up
with
other
petty
inconsiderable
things
,
and
yet
neglect
to
know
what
this
is
,
to
be
in
Jesus
Christ
,
upon
which
their
salvation
depends
.
Faith
in
Jesus
Christ
is
the
souls
flight
in
to
the
City
of
Refuge
,
now
none
flyeth
but
when
they
apprehend
danger
,
or
are
pursued
:
This
danger
that
a
soul
apprehends
,
is
,
perishing
and
condemnation
for
ever
:
The
pursuer
is
the
Law
of
God
,
and
his
Justice
;
these
have
a
sword
in
their
hand
,
the
curse
of
God
,
and
the
sentence
of
condemnation
.
God
erects
a
Tribunal
in
his
Word
,
wherein
he
judgeth
men
;
whosoever
he
hath
a
purpose
of
good-will
unto
,
he
makes
the
Law
to
enter
into
their
Consciences
,
that
the
offence
might
abound
:
he
sends
out
some
messenger
o●
affliction
,
or
conviction
,
to
bring
them
before
the
Judgment-seat
,
and
hear
their
accusation
read
unto
them
.
There
the
soul
stands
trembling
,
and
the
conscience
witnesseth
and
approveth
all
that
the
Word
challengeth
of
;
so
that
the
sinners
mouth
is
stopped
,
and
can
have
no
excuse
to
this
accusation
:
then
the
Judge
pronounces
the
sentence
upon
the
guilty
person
,
Cursed
is
every
one
that
abideth
not
in
all
things
,
&c.
the
soul
cryes
,
guilty
,
O
Lord
,
guilty
,
I
deserve
the
curse
indeed
:
Oh!
what
shall
I
do
to
be
saved
?
Then
the
soul
looks
about
on
the
right
hand
,
and
on
the
left
hand
,
to
seek
some
refuge
,
but
there
is
none
.
Whither
shall
he
go
from
him
?
he
looks
within
himself
,
and
behold
nothing
within
,
but
the
accusing
witnessing
conscience
becomes
a
tormenter
:
the
fire
is
kindled
within
,
which
feeds
upon
the
fewell
of
innumerable
sins
;
now
the
soul
is
almost
overwhelmed
,
and
spyes
is
there
be
any
place
to
flee
from
it self
,
and
from
that
wrath
,
and
behold
the
Lord
discovers
a
City
of
refuge
near
hand
,
where
no
condemnation
is
,
even
Christ
Jesus
,
who
hath
sustained
the
curse
,
that
he
might
redeem
us
from
it
.
The
vision
of
peace
is
here
,
and
thither
the
soul
flies
out
of
it self
,
and
from
Justice
,
into
that
discovered
righteousness
of
Christs
,
and
so
the
more
that
the
offence
abounded
:
now
,
the
more
hath
grace
superabounded
:
so
that
there
is
now
no
more
condemnation
to
him
.
I
beseech
you
consider
this
,
and
let
it
be
written
on
the
table
of
your
hearts
:
there
are
two
tribunals
that
God
sits
upon
,
one
out
of
Christ
Jesus
,
another
in
Christ
Jesus
,
there
is
a
Throne
of
Justice
,
where
no
sentence
passes
but
pure
unmixed
Justice
,
without
any
temperament
of
mercy
;
and
this
all
men
must
once
compear
before
.
Ye
know
what
a
Covenant
of
Works
God
once
made
with
us
,
If
thou
do
these
things
thou
shalt
live
,
not
,
thou
shalt
die
the
death
:
according
to
this
we
must
once
be
judged
,
that
Justice
suffer
no
prejudice
.
Therefore
God
speaks
out
of
his
Law
,
upon
this
Throne
,
the
language
of
Mount
Sinai
,
he
reads
our
charge
unto
us
,
and
because
all
the
world
is
guilty
,
therefore
the
sentence
of
death
is
once
past
upon
all
.
Now
whoever
of
you
come
before
this
Tribunal
to
be
judged
,
know
that
it
is
a
subordinate
Court
,
there
is
a
higher
Court
of
Mercy
and
Judgement
,
both
Justice
and
mercy
mixed
together
;
though
mercy
be
the
predominant
,
Iustice
and
Iudgment
i●
〈◊〉
habitation
of
it
,
but
mercy
and
truth
goeth
before
the
Judges
〈◊〉
,
and
come
nearest
sinners
,
to
give
them
access
.
And
this
〈◊〉
may
appeal
unto
,
from
that
Tribunal
of
Justice
.
But
there
is
forgiveness
with
thee
,
&c.
Psal.
130.4
,
5.
And
whoever
comes
here
,
Christ
Jesus
sits
on
this
Throne
,
to
absolve
him
from
that
sentence
.
If
you
ask
what
equity
is
in
it
,
is
not
this
a
prejudice
to
Justice
,
and
an
abomination
to
the
Lord
,
to
justifie
the
wicked
and
ungodly
sinner
?
I
say
,
it
is
no
iniquity
,
because
Jesus
Christ
hath
payed
the
price
for
us
,
and
was
made
a
curse
for
our
sins
,
that
we
might
〈◊〉
he
righteousness
of
God
in
him
;
and
therefore
it
is
just
with
God
to
forgive
sins
,
to
relax
that
sinner
from
the
condemnation
of
the
Law
,
that
flees
unto
Jesus
Christ
.
Ye
may
answer
Justice
,
I
will
not
take
this
for
Gods
last
word
,
I
hear
that
all
final
Judgement
is
committed
to
the
Son
,
that
he
may
give
life
to
whom
he
will
:
he
calls
me
,
and
to
him
will
I
go
,
for
he
hath
the
words
of
eternal
life
,
he
will
justifie
,
and
who
shall
condemn
.
Now
if
any
man
,
will
not
now
arraign
himself
before
the
Tribunal
of
Gods
Justice
,
if
he
will
not
search
his
guiltiness
till
his
mouth
be
stopped
;
and
hear
his
sentence
of
condemnation
read
,
and
take
with
it
:
that
man
cannot
come
to
Jesus
Christ
,
to
be
absolved
,
for
he
justifieth
none
but
self
condemned
,
and
lost
sinners
;
so
your
day
is
but
yet
coming
when
ye
must
answer
to
Justice
,
the
Tribunal
of
Mercy
shall
be
removed
,
and
Christ
shall
sit
upon
a
Throne
of
pure
Justice
,
to
judge
these
who
judged
not
themselves
.
Alas
for
your
loss
!
the
most
part
of
you
:
I
pity
you
,
ye
live
in
great
peace
and
quietness
without
the
ports
of
the
city
of
refuge
.
We
declare
unto
you
in
the
Lords
Name
,
ye
are
under
the
curse
of
God
:
will
ye
yet
sit
secure
,
and
put
the
evil
day
far
from
you
.
Oh!
rather
trouble
your
peace
for
a
season
,
with
the
consi●eration
of
your
sins
,
enter
in
judgement
with
your selves
,
till
ye
see
nothing
but
perishing
in
your selves
,
and
there
is
no
hazard
,
because
here
is
salvation
brought
near
in
the
Gospel
.
If
ye
will
not
trouble
your selves
so
much
as
to
judge
your selves
,
then
ye
shall
be
judged
when
there
is
no
Mediator
,
to
plead
for
you
,
none
to
appeal
unto
.
But
whosoever
takes
the
sentence
of
condemnation
unto
them
,
and
subscribes
to
the
righteousness
of
the
Lords
curse
upon
them
,
we
do
invite
all
such
in
the
Lords
Name
,
to
come
in
hither
,
even
to
Jesus
Christ
,
there
is
no
condemnation
to
them
that
are
in
him
.
If
ye
stand
scrupulous
,
making
many
questions
in
such
a
matter
of
so
great
necessity
,
ye
wrong
your
own
soul
,
and
dishonour
him
;
know
this
,
that
God
is
in
Christ
reconciling
the
world
to
himself
:
therefore
thou
condemned
sinner
may
come
to
God
in
Christ
:
If
ye
ask
any
warrand
,
we
think
there
should
be
no
such
questioning
,
when
ye
are
in
so
great
necessity
.
If
a
man
we●e
starving
without
a
city
,
and
it
were
told
him
there
is
plenty
within
,
were
he
not
a
fool
that
would
make
any
more
business
,
but
labour
to
enter
in
.
This
is
enough
to
cross
all
your
objections
,
ye
are
in
extream
necessity
,
and
like
to
perish
within
your self
,
He
is
able
to
save
to
the
utmost
all
that
come
to
him
.
What
should
more
,
let
there
be
then
a
closure
between
absolute
necessity
,
and
sufficient
ability
to
save
:
will
ye
yet
stand
disputing
without
the
city
,
when
the
avenger
of
blood
is
above
your
head
?
If
ye
will
yet
press
for
some
more
ground
and
warrand
of
believing
,
then
I
will
tell
you
,
all
that
I
know
is
in
the
Word
for
a
ground
of
Faith
,
ye
have
great
misery
and
necessity
within
you
;
that
ye
grant
;
and
it
is
your
complaint
;
Christ
hath
mercy
and
sufficiency
of
grace
in
him
,
he
is
able
to
save
to
the
utmost
,
that
ye
cannot
deny
:
But
I
do
add
this
third
,
he
is
willing
also
to
save
thee
,
whoever
will
be
willing
to
be
saved
by
him
;
nay
,
he
is
more
willing
than
thou
art
.
If
ye
question
this
,
I
desire
you
but
to
consider
the
whole
tenor
of
the
Gospel
;
How
many
invitations
?
How
many
perswasions
?
How
many
promises
to
those
who
come
?
Yea
,
how
many
commands
,
and
that
peremptory
,
to
believe
on
him
?
Yea
,
how
many
threatnings
against
you
,
if
ye
will
not
come
to
him
to
have
life
?
Hath
he
given
himself
for
the
sins
of
the
world
,
and
will
he
not
be
willing
that
sinners
partake
of
that
he
was
at
so
much
pains
to
purchase
?
Think
ye
that
Christ
will
be
content
his
death
should
be
in
vain
?
and
it
should
be
in
vain
,
if
he
did
not
welcome
the
worst
sinners
;
yea
,
it
should
be
in
vain
,
if
he
did
not
draw
them
to
him
,
and
make
them
willing
.
But
besides
this
,
he
hath
promised
so
absolutely
,
and
freely
,
and
fully
,
as
there
should
be
no
exception
imaginable
against
it
;
Him
that
cometh
I
will
not
in
any
case
cast
out
Joh.
6.37
.
Why
do
ye
imagine
any
case
where
Christ
hath
made
none
?
Why
do
ye
sin
against
your
own
souls
?
Oh!
if
I
were
in
Christ
,
say
ye
,
I
would
be
well
;
and
,
Oh!
that
he
would
welcome
such
a
sinner
.
Christ
answers
thee
in
express
tearms
,
Whosoever
will
,
let
him
take
and
drink
freely
.
Thou
declares
thy
willingness
in
so
speaking
,
and
he
declares
his
willingness
in
so
promising
.
Nay
,
thy
looking
afar
off
on
him
,
is
a
fruit
of
his
willingness
:
Ye
have
not
chosen
me
,
but
I
have
chosen
you
,
and
loved
you
first
.
If
ye
will
not
yet
believe
this
,
look
upon
his
command
;
This
is
his
command
,
that
ye
believe
on
the
Son
,
1
Joh.
3.23
.
What
warrand
have
ye
to
do
any
duty
he
commands
?
and
why
do
ye
more
question
this
?
Is
not
this
his
command
?
and
is
it
not
more
peremptory
,
because
a
new
command
,
and
his
last
command
?
And
when
withall
he
boasts
us
in
to
his
Son
,
that
we
may
have
life
.
Oh!
who
should
have
the
face
to
question
any
more
his
willingness
?
Other
grounds
than
these
I
know
none
:
And
I
think
if
any
come
to
Christ
,
or
pretend
to
come
on
other
grounds
,
he
comes
not
right
.
If
the
most
holy
man
come
not
in
among
ungodly
sinners
,
if
he
do
not
walk
upon
the
grounds
of
his
own
extream
necessity
,
and
Christs
sufficiency
,
he
cannot
come
to
Jesus
Christ
.
There
is
a
conceit
among
people
,
which
if
it
were
not
so
common
as
it
is
,
I
would
not
mention
it
,
it
is
so
ridiculous
:
How
can
I
come
to
Christ
so
unclean
and
so
guilty
,
nothing
but
condemnation
in
me
?
if
I
were
such
and
such
,
I
would
come
to
him
.
Alace
!
there
can
nothing
be
imagined
more
absurd
,
or
contrary
even
to
sense
and
reason
.
If
thou
wert
such
and
such
,
as
thou
fancies
a
desire
to
be
,
thou
would
not
come
to
Christ
,
thou
needed
him
not
;
that
which
thou
pretends
as
a
reason
why
thou
should
not
come
,
is
the
great
reason
pressed
in
the
Gospel
,
why
thou
should
come
.
What
madness
is
this
?
I
am
so
unclean
,
I
will
not
come
to
the
fountain
to
wash
:
Wherefore
was
the
fountain
opened
,
but
for
sin
and
uncleanness
?
and
the
more
uncleanness
,
the
more
need
,
and
the
more
need
,
the
more
reason
to
come
:
Necessity
is
a
great
errand
,
and
our
e●rand
is
a
sufficient
warrand
.
I
am
pursued
by
the
Law
,
I
have
condemnation
within
me
,
and
nothing
but
condemnation
:
well
then
,
come
to
Christ
Jesus
,
the
City
of
Refuge
,
where
no
condemnation
is
.
Wherefore
was
this
City
appointed
,
but
for
this
end
?
I
beseech
you
every
one
who
useth
those
debates
,
and
taketh
a
kind
of
delight
in
them
,
know
what
they
mean
,
how
they
wrong
your
own
souls
,
how
they
dishonour
Christ
,
and
so
God
the
Father
;
nay
,
how
foolish
and
ridiculous
they
are
,
that
if
it
were
not
your
perplexity
indeed
,
they
deserved
no
answer
,
but
a
rebuke
,
or
silence
.
I
have
seen
people
take
delight
in
moving
objections
against
the
truth
,
yea
,
and
studying
earnestly
how
to
object
against
any
answers
given
from
the
truth
.
Alace
!
thou
medles
to
thine
own
hurt
,
thou
art
upon
a
way
which
shall
never
yeeld
thee
any
comfort
,
but
keep
thy
soul
from
establishment
,
as
a
wave
tossed
up
and
down
.
If
ye
believe
not
,
but
dispute
,
ye
shall
not
be
established
.
But
I
would
speak
a
word
to
these
that
have
believed
,
that
have
fled
for
refuge
to
Christ
,
Oh!
it
concerns
you
most
of
al●
men
to
study
to
know
this
condemnation
that
ye
are
delivered
from
,
that
ye
may
be
thankful
,
and
may
keep
closs
within
this
City
.
I
say
,
there
is
no
man
within
the
world
should
have
moe
thoughts
,
more
deep
and
earnest
meditations
on
the
curse
and
wrath
of
God
,
then
these
who
are
delivered
from
them
through
Christ
;
and
my
reason
is
,
that
ye
may
know
how
great
a
salvation
ye
have
received
,
how
great
a
condemnation
ye
have
escaped
,
and
may
henceforth
walk
as
these
who
are
bought
with
a
price
.
Your
Creation
makes
you
not
your
own
,
but
his
,
because
he
gave
that
being
:
but
your
Redemption
should
make
you
twice
more
his
,
and
not
your
own
,
because
,
when
that
being
was
worse
than
if
it
had
not
been
at
all
,
he
made
it
over
again
;
so
ye
are
twice
his
:
first
he
made
you
with
a
word
,
but
now
he
hath
bought
you
with
a
price
,
and
that
a
dear
price
,
his
blood
.
Again
,
the
keeping
this
curse
alwayes
in
your
view
and
sight
,
and
application
of
it
unto
your
sins
,
will
make
much
imployment
for
Christ
:
O
how
will
ye
often
●●ee
into
that
City
?
I
think
they
are
the
greatest
enemies
of
Jesus
Christ
,
and
his
grace
,
who
would
have
a
believer
have
no
more
use
of
the
Law
:
I
know
not
who
can
use
the
Law
,
if
he
do
it
not
;
I
know
not
who
can
apply
it
unto
Christ
the
end
of
it
,
but
he
:
Certainly
he
hath
not
only
use
of
the
commands
as
a
rule
of
obedience
,
but
the
curse
also
,
not
to
make
him
fear
again
unto
bondage
,
no
,
no
,
but
to
make
him
see
alwayes
the
more
necessity
of
Jesus
Christ
,
that
he
may
take
up
house
in
him
,
and
dwell
in
him
.
SERMON
III.
Vers.
1.
That
walk
not
after
the
flesh
,
but
,
&c.
IT
is
difficult
to
determine
which
of
these
is
the
greatest
priviledge
of
a
Christian
,
that
he
is
delivered
from
condemnation
,
or
that
he
is
made
to
walk
according
to
the
Spirit
,
and
made
a
new
creature
:
whether
we
owe
more
to
Christ
for
our
Justification
,
or
Sanctification
?
for
he
is
made
both
to
us
:
But
it
is
more
necessary
to
conjoyn
them
together
,
than
to
compare
them
with
other
;
the
one
is
not
more
necessary
to
be
delivered
from
wrath
;
than
the
other
to
walk
according
to
the
Spirit
.
I
think
it
were
an
argument
of
a
soul
escaped
condemnation
,
to
have
the
great
stream
and
current
of
its
affections
and
endeavours
towards
Sanctification
,
not
that
they
may
be
accepted
of
God
,
but
because
they
are
accepted
of
God
.
It
is
not
said
,
there
is
nothing
condemnable
in
those
that
are
in
Christ
,
but
there
is
no
condemnation
to
them
.
There
is
indeed
a
body
of
death
,
and
law
of
sin
within
them
,
a
nature
defiled
with
O●iginal
pollution
,
and
many
streams
flowing
from
it
,
which
the
sprinkling
o●
the
blood
of
Christ
in
Justification
doth
not
take
away
.
If
any
man
say
there
is
no
sin
in
him
,
he
is
a
liar
,
and
the
truth
is
not
in
him
:
But
he●e
is
the
grace
and
me●cy
of
God
in
Jesus
Christ
that
removes
the
curse
where
the
sin
is
,
that
takes
away
the
condemnation
,
where
all
worthy
of
condemnation
is
.
And
thus
the
souls
Justification
is
parallel
to
Christs
condemnation
;
there
was
in
him
nothing
condemnable
,
no
sin
,
no
guile
in
his
mouth
,
yet
there
was
condemnation
to
him
,
because
he
was
in
stead
and
place
of
sinners
,
our
iniquities
was
laid
on
him
,
not
in
him
;
he
who
knew
no
sin
was
made
a
curse
for
us
,
that
we
might
be
made
the
righteousness
of
God
in
him
:
So
then
,
the
soul
that
flyeth
in
to
Jesus
Christ
his
righteousness
,
though
it
have
in
it
,
all
that
deserveth
condemnation
,
yet
there
is
no
condemnation
to
it
,
because
his
righteousness
is
laid
upon
it
,
and
Christ
hath
taken
away
the
curse
.
The
innocent
Son
of
God
was
condemned
,
therefore
are
guilty
sinners
absolved
:
The
curse
was
applied
unto
him
who
had
no
sin
,
but
only
was
made
sin
,
or
sin
laid
on
him
,
and
therefore
the
sentence
of
absolution
from
the
curse
is
applyed
unto
them
who
have
no
righteousness
,
but
are
made
the
righteousness
of
God
by
free
and
gracious
imputation
.
This
I
speak
,
because
of
many
unsavoury
and
unsound
expressions
in
this
loose
generation
,
that
there
is
no
sin
in
the
justified
,
that
Justification
removes
it
closs
,
as
if
it
had
never
been
at
all
.
I
say
,
as
the
condemnation
of
Jesus
Christ
did
not
blot
out
his
innocency
and
holiness
within
him
,
but
only
Justice
considered
him
in
that
account
as
a
transgressour
,
who
yet
was
the
holy
and
spotless
Lamb
of
God
in
himself
,
so
likewise
the
justification
of
a
sinner
before
God
,
doth
not
remove
or
blot
out
the
very
corruption
and
defilement
of
our
natures
,
but
only
scrapes
out
our
names
out
of
the
roll
of
his
debtors
,
as
having
satisfied
in
our
Cautioner
,
and
considers
us
as
righteous
in
that
account
before
God
.
And
this
likewise
I
speak
for
your
use
,
that
ye
may
loath
and
abhor
your selves
,
as
much
in
your selves
,
who
are
made
clean
by
the
blood
of
Jesus
Christ
,
as
if
ye
were
not
washen
.
Nay
,
so
much
the
more
ye
ought
to
remember
your
own
sins
,
which
he
doth
not
remember
as
debt
any
more
;
and
to
be
ashamed
and
confounded
because
they
are
pardoned
:
It
is
ordinary
for
souls
to
look
on
themselves
with
an
eye
of
more
complacency
in
themselves
,
when
they
apprehend
that
God
lookes
favourably
on
them
:
I
do
not
think
that
any
soul
can
duely
consider
the
gracious
aspect
of
God
in
Jesus
Christ
to
them
,
but
they
will
the
more
loath
themselves
;
but
I
find
it
ordinary
,
that
slight
and
inconsiderate
thoughts
of
pardon
,
begets
jolly
conceits
in
mens
hearts
of
themselves
;
and
this
is
even
the
sin
of
Gods
children
,
something
is
abated
of
our self
abhorring
,
when
we
have
peace
and
favour
spoken
in
to
us
:
but
I
beseech
every
one
that
believes
there
is
no
condemnation
for
them
,
to
consider
there
is
all
things
worthy
of
it
in
them
,
yea
,
nothing
but
what
deserves
it
;
and
therefore
let
that
aspect
of
God
beget
self-loathing
,
and
self-detestation
in
you
:
the
more
you
apprehend
he
is
pleased
with
you
,
be
ye
the
more
displeased
with
your selves
,
because
it
is
not
your selves
he
is
pleased
with
,
but
his
own
well-beloved
Son
.
The
day
of
redemption
is
coming
,
when
there
shall
be
no
condemnation
,
and
nothing
condemnable
either
:
In
Heaven
you
shall
be
so
,
but
while
ye
are
here
,
this
is
the
most
important
duty
ye
are
called
to
,
to
loath
your selves
,
because
of
all
your
abominations
,
and
because
he
is
pacified
towards
you
,
Ezek.
16.
at
the
close
,
and
Chap.
36.31
.
and
20
,
43
,
44.
There
is
a
new
and
strange
mortification
,
now
pleadde
●or
by
many
,
whose
highest
advancement
consisteth
in
not
feeling
,
or
knowing
,
or
confessing
sin
;
but
in
being
dead
to
the
sense
,
and
convict●●n
of
the
same
.
Alace
!
whither
are
these
reforming
time●
gone
?
Is
not
this
the
spirit
of
Antichrist
?
I
confess
it
is
a
mortification
of
Godliness
,
a
crucifying
of
Repentance
and
Holiness
,
a
crucifying
of
the
new
man
;
but
it
is
a
quickning
of
the
old
man
,
in
the
lusts
thereof
;
a
living
to
sin
;
this
is
a
part
of
that
new
(
but
●a●sly
so
called
)
Gospel
that
is
preached
by
some
;
which
if
an
Angel
would
b●ing
from
Heaven
,
we
ought
not
to
believe
it
.
Other
foundation
can
no
man
lay
then
which
is
laid
already
,
upon
which
the
Prophets
and
Apostles
are
builded
;
even
Christ
Jesus
.
Lord
give
the
spirit
to
understand
these
mysteries
already
revealed
;
but
save
us
from
these
new
discoveries
and
lights
.
That
which
we
have
received
is
able
to
make
us
peref●ct
to
salvation
.
Every
one
pretends
a
claim
and
right
to
this
priviledge
of
Christians
,
to
be
pardoned
and
absolved
from
condemnation
,
who
doth
not
put
it
out
of
question
,
though
in
the
mean
time
,
their
iniquities
testifie
against
them
;
and
their
transgressions
say
in
the
heart
of
a
godly
man
,
that
there
is
no
fear
of
God
before
their
eyes
?
Therefore
the
Apostle
describes
the
man
that
is
in
Jesus
Christ
,
to
be
such
an
one
,
That
walks
not
after
the
flesh
,
but
after
the
Spirit
.
Not
only
to
guard
against
the
presumptuous
fancy
of
those
that
live
in
their
sins
,
that
pretend
to
hope
for
Heaven
,
but
to
stir
up
every
justified
soul
to
a
new
manner
of
conversation
;
since
they
are
in
Jesus
Christ
.
We
would
speak
a
word
of
two
things
from
this
:
First
,
that
the
Scripture
gives
marks
and
characters
of
justified
and
reconciled
persons
,
that
they
may
be
known
by
,
both
to
themselves
,
and
others
.
Next
,
that
the
Christian
escaped
condemnation
,
hath
a
new
manner
of
walking
,
and
is
a
new
creature
in
Christ
.
It
might
seem
a
strange
thing
,
that
this
fi●st
,
were
questioned
in
this
generation
;
(
if
any
the
most
clear
and
important
truth
could
pass
without
scanning
;
)
the
very
tenor
of
the
whole
Scripture
holds
out
so
much
of
it
.
I
wonder
that
any
man
that
reads
this
Chapter
,
or
the
Epistles
of
Iames
,
and
Iohn
,
should
have
any
more
doubt
of
it
.
Hereby
we
know
that
we
know
him
,
if
we
keep
his
commands
;
Is
not
this
a
conclusion
of
our
state
and
condition
,
from
the
conformity
of
our
walking
to
the
will
of
God
?
What
divine
truth
can
we
be
sure
of
,
if
this
be
uncertain
?
When
the
beloved
Disciple
,
who
knew
how
to
preach
Christ
,
asserts
it
in
express
terms
,
1
Ioh.
5.13
.
These
things
have
I
written
to
you
that
believe
,
that
ye
may
know
ye
have
eternal
life
,
and
that
ye
may
believe
on
the
Name
of
the
Son
of
God
:
this
very
thing
was
the
great
scope
and
purpose
of
that
Evangelick
and
Divine
Epistle
.
I
find
that
Antinomians
confound
this
question
,
that
they
may
have
the
more
advantage
in
their
darkness
.
The
question
is
not
concerning
the
grounds
of
a
mans
believing
in
Christ
,
but
concerning
our
assurance
,
or
knowledge
of
our
believing
.
There
is
a
great
mistake
in
Christians
practice
,
in
confounding
these
two
,
it
makes
Christians
very
unreasonable
in
their
doubtings
and
exercises
,
therefore
let
us
have
this
before
our
eyes
;
Faith
in
its
first
and
pure
acting
,
is
rather
an
adherence
and
cleaving
of
a
lost
soul
to
Christ
,
than
an
evidence
of
its
interest
in
him
,
or
of
his
everlasting
love
.
You
know
all
,
that
it
is
one
thing
to
know
a
thing
,
or
love
a
thing
,
and
another
thing
to
reflect
upon
it
,
and
know
that
I
know
and
love
.
Iohn
did
write
to
believers
that
they
might
know
they
did
believe
,
and
believe
yet
more
.
These
things
then
are
both
separable
,
and
the
one
is
posterior
to
the
other
;
After
ye
believed
ye
were
sealed
.
The
perswasion
of
Gods
love
,
and
our
interest
in
Christ
,
is
the
Spirits
seal
set
upon
the
soul
:
there
is
a
mutual
sealing
here
,
the
soul
by
believing
and
trusting
in
Jesus
Christ
,
sets
to
its
seal
that
God
is
true
,
as
Iohn
speaks
,
3.33
.
When
God
speaks
in
his
Law
,
the
soul
receives
that
testimony
of
his
Justice
and
Holiness
,
subscribes
to
the
equity
and
righteousness
of
the
sentence
,
by
condemning
it self
.
And
when
Christ
speaks
in
the
Gospel
,
the
soul
seals
that
doctrine
of
free
Salvation
,
by
approving
and
consenting
with
all
its
heart
to
the
offer
,
subscribes
to
the
way
of
Salvation
in
Christ
,
and
truth
of
his
promises
:
and
thus
is
the
truth
of
God
and
Christ
sealed
by
the
souls
believing
.
Then
the
Spirit
of
Jesus
Christ
afterward
,
when
he
pleaseth
,
irradiats
and
shines
upon
the
soul
,
and
discovers
these
things
that
are
freely
given
,
and
witnesseth
to
the
conscience
of
the
believer
,
that
he
is
a
son
of
God
:
thus
the
Spirit
seals
the
believer
,
and
gives
his
testimony
to
his
truth
.
Now
if
we
speak
of
the
ground
of
the
first
,
viz.
Of
believing
in
Christ
to
salvation
,
I
know
none
;
but
that
which
is
common
to
sinners
,
and
holden
out
in
the
Gospel
generally
to
all
.
Our
sin
,
and
misery
,
and
absolute
necessity
,
and
Christs
invitation
of
all
to
come
,
and
receive
his
full
and
perfect
salvation
.
I
think
a
man
should
seek
nothing
in
himself
,
whereupon
to
build
his
coming
to
Christ
,
though
it
be
true
,
no
man
can
come
to
a
Saviour
,
till
he
be
convinced
of
sin
and
misery
,
yet
no
man
should
seek
convictions
as
a
warrand
to
come
to
Christ
for
salvation
;
he
that
is
in
earnest
about
this
question
,
how
shall
I
be
saved
?
I
think
he
should
not
spend
the
time
in
reflecting
on
,
and
examination
of
himself
,
till
he
find
something
promising
in
himself
,
but
from
discovered
sin
and
misery
,
pass
straight
way
over
to
the
grace
and
mercy
of
Christ
,
without
any
interveening
search
of
something
in
himself
to
warrand
him
to
come
;
there
should
be
nothing
before
the
eye
of
the
soul
,
but
sin
and
misery
,
and
absolute
necessity
,
compared
with
superabounding
grace
,
and
righteousness
in
Christ
:
And
thus
it
singly
devolves
it self
over
upon
Christ
,
and
receives
him
as
offered
freely
,
without
money
,
and
without
price
?
I
know
it
is
not
possible
that
a
soul
can
receive
Christ
till
there
be
some
preparatory
convincing
work
of
the
Law
,
to
discover
sin
and
misery
:
But
I
hold
,
that
to
look
to
any
such
preparation
,
and
fetch
an
incouragement
or
motive
therefrom
,
to
believe
in
Christ
,
is
really
to
give
him
a
price
for
his
free
waters
and
wine
;
it
is
to
mix
in
together
Christ
,
and
the
Law
,
in
the
point
of
our
acceptation
;
and
for
souls
to
go
about
to
seek
preparations
,
for
a
time
resolving
,
not
at
all
to
consider
the
promise
of
the
Gospel
,
till
they
have
found
them
,
and
satisfaction
in
them
,
is
nothing
else
,
but
to
go
about
to
establish
their
own
righteousness
;
being
ignorant
of
the
righteousness
of
Christ
.
And
therefore
many
do
corrupt
the
simplicity
of
the
Gospel
,
by
rigid
exactions
of
preparations
,
and
measures
of
them
,
and
by
making
them
conditions
,
or
restrictions
,
of
Gospel-commands
and
promises
:
As
in
this
,
Come
ye
that
are
wearied
.
And
from
thence
they
seem
to
exclude
persons
not
so
qualified
,
from
having
a
warrand
to
believe
.
Alas
it
is
a
great
mistake
of
these
and
such
words
,
certainly
these
are
not
set
down
of
purpose
to
exclude
any
who
will
come
,
for
,
whoever
will
,
let
them
come
and
take
freely
:
but
rather
to
encourage
such
wearied
and
broken
souls
,
as
conceives
themselves
to
be
the
only
pe●sons
excluded
;
and
to
declare
unto
us
in
some
measure
,
the
nature
of
true
faith
;
that
a
soul
must
be
beaten
out
of
it self
,
ere
it
can
come
to
Christ
.
Therefore
I
conclude
,
that
not
only
it
is
●
ridiculous
,
and
foolish
conceit
of
many
Christians
that
uses
to
object
against
believing
;
I●
I
were
as
such
or
such
a
person
,
if
I
did
love
God
,
if
I
had
these
fruits
of
the
Spirit
,
if
I
walked
according
to
the
Spirit
,
then
I
might
believe
.
Alace
!
how
directly
opposite
is
this
to
the
tearms
of
the
Gospe●
?
I
say
,
If
thou
place
satisfaction
in
these
,
and
from
that
ground
,
come
to
Jesus
Christ
,
then
thou
dost
not
come
really
,
thou
dost
indeed
establish
thine
own
righteousness
.
Doth
any
Saint
,
though
never
so
holy
,
consider
himself
under
such
notions
of
grace
,
when
he
comes
to
be
justified
?
No
indeed
;
but
as
an
ungodly
man
,
rather
,
he
must
deny
all
that
,
though
he
had
it
.
And
besides
,
it
is
most
unreasonable
,
and
incongruous
,
to
seek
the
fruits
,
before
the
tree
be
planted
;
and
to
refuse
to
plant
the
tree
,
till
you
can
behold
the
fruits
of
it
.
But
also
,
it
is
contrary
to
the
●ree
and
comfortable
Doctrine
of
the
Gospel
,
for
a
soul
to
seek
the
discovery
of
any
thing
in
it self
,
but
sin
before
it
apply
to
Jesus
Christ
.
I
say
,
there
must
be
some
sense
o●
sin
,
otherwise
it
hath
not
rightly
discovered
sin
;
but
a
soul
should
not
be
at
the
pains
to
discover
that
sense
of
sin
,
and
find
it
out
,
so
as
to
make
it
a
motive
of
believing
in
Christ
:
He
ought
to
go
straight
foreward
,
and
not
return
as
he
goes
;
he
must
indeed
examine
himself
;
not
to
find
himself
a
sensible
humbled
sinner
,
that
so
he
may
have
ground
of
believing
,
but
that
he
may
find
himself
a
lost
perishing
sinner
;
void
of
all
grace
and
goodness
,
that
he
may
find
the
more
necessity
of
Jesus
Christ
.
And
thus
I
think
the
many
contentions
about
preparations
,
or
conditions
preparatory
to
believing
,
may
be
reconciled
.
Now
if
the
question
be
(
as
it
is
indeed
)
about
the
grounds
of
our
assurance
,
and
knowledge
of
our
own
faith
,
certainly
it
is
clear
as
the
noon-day
,
that
as
the
good
tree
is
known
by
the
fruits
thereof
,
and
the
fire
by
the
heat
thereof
,
so
the
in-dwelling
of
faith
in
the
heart
,
is
known
by
its
purifying
of
the
heart
,
and
working
by
love
,
it
makes
a
man
a
new
creature
;
so
that
he
,
and
others
may
see
the
difference
.
Neither
is
this
any
derogation
to
the
free
grace
of
Christ
,
or
any
establishing
of
our
own
righteousness
(
except
men
be
so
afraid
to
establish
their
own
righteousness
,
that
they
will
have
no
holiness
at
all
,
but
abandon
it
quite
,
for
fear
of
trusting
in
it
,
which
is
a
remedy
worse
than
the
disease
)
because
I
make
it
not
a
ground
of
my
acceptation
before
God
,
but
only
a
naked
evidence
of
my
believing
in
Christ
,
and
being
accepted
of
God
:
it
being
known
that
these
have
a
necessary
connexion
together
in
the
Scriptures
,
and
it
being
also
known
that
the
one
is
more
obvious
and
easie
to
be
discerned
then
the
other
.
Sure
I
am
,
the
Lambs
Book
of
Life
is
a
great
mystery
,
and
unless
this
be
granted
,
I
see
not
but
every
mans
regeneration
and
change
shall
be
as
dark
and
hidden
,
as
the
hidden
and
secret
decrees
of
Gods
Election
;
for
the
Spirit
may
immediatly
reveal
both
the
one
and
the
other
.
Is
it
any
derogation
to
the
grace
of
Christ
,
to
know
what
is
freely
given
us
?
Doth
it
not
rather
commend
his
grace
:
When
a
soul
looks
upon
it self
,
beautified
with
hi●
comeliness
,
and
adorned
with
his
graces
,
and
loaths
it self
in
it self
,
and
ascribes
all
the
honour
and
praise
to
him
.
Is
it
not
more
injury
to
the
fountain
and
fulness
of
grace
in
Christ
,
not
to
see
the
streams
of
it
at
all
,
nor
to
consider
them
,
then
to
behold
the
streams
of
grace
that
flowes
out
of
this
fountain
,
as
coming
out
of
it
?
I
think
Christians
may
be
ready
to
idolize
their
graces
,
and
make
them
Mediators
,
when
they
are
known
;
but
is
this
a
good
remedy
of
that
evil
,
to
abandone
all
sight
and
knowledge
of
the
things
freely
given
us
of
God
?
Shall
we
not
speak
of
the
freeness
of
grace
,
because
mens
corruptions
turn
grace
into
carnal
liberty
,
and
wantonness
?
If
these
graces
be
in
us
,
sure
I
am
,
't
is
no
vertue
to
be
ignorant
of
them
,
but
rather
a
weakness
and
darkness
:
It
must
then
be
the
light
and
grace
of
God
,
to
know
them
,
and
from
thence
to
conclude
,
that
assurance
of
faith
,
which
is
not
a
forced
,
ungrounded
perswasion
,
and
strong
fancy
,
without
any
discovered
reason
of
it
.
Sure
I
am
,
the
Apostles
counsel
is
,
to
make
our
election
sure
,
by
making
our
calling
sure
.
How
shall
any
venture
to
look
in
to
these
secrets
of
the
Lambs
book
of
life
,
and
read
their
name
there
,
undoubtedly
they
belong
not
to
us
,
they
are
a
light
inaccessible
,
that
will
but
con●ound
an●
darken
,
us
more
?
Therefore
whoever
would
know
their
election
,
according
to
the
Scriptures
,
must
read
the
transcript
,
and
copy
of
the
Book
of
Life
,
which
is
written
in
the
hearts
and
souls
of
the
elect
;
the
thoughts
of
God
are
written
in
his
works
upon
the
spirits
of
men
;
his
election
hath
a
seal
upon
it
.
The
Lord
knoweth
who
are
his
,
and
who
can
break
up
this
seal
?
Who
hath
understood
the
mind
of
the
Lord
?
None
can
,
untill
the
Lord
write
over
his
thoughts
in
some
characters
of
his
Spirit
,
and
of
the
new
creature
,
in
some
lineaments
and
draughts
of
his
own
Image
,
that
it
may
be
known
they
are
the
Epistle
of
Christ
,
not
written
with
ink
and
paper
,
but
with
the
Spirit
of
the
living
God
,
not
in
tables
of
stone
,
but
in
the
fleshly
tables
of
the
heart
,
2
Cor.
3.3
.
Christ
writes
his
everlasting
thoughts
o●
love
,
and
good-will
to
us
in
this
Epistle
;
and
that
we
may
not
think
this
doth
extol
the
creature
,
and
abase
Christ
,
it
is
added
,
vers
5.
Not
that
we
are
sufficient
of
our selves
,
but
our
suffi●iency
is
of
Go●
.
The
seeing
of
grace
in
our selves
,
doth
not
prejudge
the
g●ace
o●
God
,
unless
we
see
it
independent
of
the
fountain
,
and
behold
not
the
true
rise
of
it
,
that
we
may
have
no
matter
to
glory
of
.
It
is
not
a
safe
way
of
beholding
the
Sun
,
to
look
straight
on
it
,
it
is
too
dazling
to
our
weak
eyes
,
you
shall
not
well
take
it
up
so
;
but
the
best
way
is
to
look
on
it
in
water
,
then
we
shall
more
stedfastly
behold
it
:
Gods
everlasting
love
,
and
the
redemption
of
Jesus
Christ
,
is
too
glorious
an
object
to
behold
with
the
eyes
of
flesh
;
such
objects
certainly
must
astonish
and
strike
the
spirits
of
men
with
their
transcendent
brightness
:
therefore
we
must
look
on
the
beams
of
this
Sun
,
as
they
are
reflected
in
our
hearts
;
and
so
behold
the
conformity
of
our
souls
,
wrought
by
his
Spirit
unto
his
will
;
and
then
we
shall
know
the
thoughts
of
his
soul
to
us
.
If
men
shall
at
the
first
●●ight
climb
so
high
,
as
to
be
perswaded
of
Gods
eternal
love
,
and
Christs
purchase
for
them
in
particular
,
they
can
do
no
more
,
but
scorch
their
wings
,
and
melt
the
wax
off
them
,
till
they
fall
down
from
that
heaven
of
their
ungrounded
perswasion
,
into
a
pit
of
desperation
:
The
Scripture-way
is
to
go
downward
once
,
that
ye
may
go
up
;
first
go
down
in
your selves
,
and
make
your
calling
sure
,
and
then
you
may
rise
up
to
God
,
and
make
your
election
sure
:
You
must
come
by
this
circle
;
there
is
no
passing
by
a
direct
line
,
and
straight
thorow
,
unless
by
the
immediat
revelation
of
the
Spirit
,
which
is
not
ordinary
and
constant
,
and
so
not
to
pretended
unto
.
I
confess
,
that
sometimes
the
Spirit
may
intimate
to
the
Soul
,
Gods
thoughts
towards
it
,
and
its
own
state
and
condition
,
by
an
immediat
overpowering
testimony
,
that
puts
to
silence
all
doubts
and
obejctions
,
that
needs
no
other
work
or
mark
to
evidence
the
sincerity
and
reality
of
it
;
that
light
of
the
Spirit
shall
be
seen
in
its
own
light
;
and
needs
not
that
any
witness
of
it
.
The
Spirit
of
God
sometimes
may
speak
to
a
Soul
,
Son
,
be
of
good
comfort
,
thy
sins
are
forgiven
thee
:
This
may
break
into
the
Soul
as
a
beam
,
darted
from
heaven
,
without
reference
to
any
work
of
the
Spirit
upon
the
heart
,
or
word
of
Scripture
,
as
a
mids
and
mean
to
apply
it
:
But
this
is
more
extraordinary
;
the
ordinary
testimony
of
the
Spirit
is
certainly
conjoined
with
the
testimony
of
our
own
consciences
,
Rom.
8.16
.
and
our
consciences
beares
witness
of
the
work
of
the
S●irit
in
us
,
which
the
Spirit
discovers
to
be
according
to
the
Wo●d
.
The
spirit
makes
known
to
us
things
that
are
freely
given
,
but
,
by
comparing
things
Spiritual
,
with
Spiritual
,
1
Cor.
2.10.13
.
The
fruit
and
special
work
of
the
Holy
Ghost
in
us
,
is
the
medium
,
and
the
Spirits
light
irradiats
and
shines
upon
it
,
and
makes
the
heart
see
the
same
clearly
:
For
,
though
we
be
the
children
of
light
,
yet
our
light
hath
so
much
darkness
,
as
there
must
be
a
supervenient
and
accessory
light
of
the
Spirit
,
to
discover
that
light
unto
us
.
Now
what
is
all
this
to
us
?
I
fear
that
there
be
many
ungrounded
perswasions
amongst
us
,
that
many
build
on
a
sandy
foundation
,
even
a
strong
opinion
that
it
is
well
with
them
,
without
any
examination
of
their
Souls
and
conversations
according
to
the
Word
,
and
this
certainly
when
the
tempest
blows
cannot
stand
.
Some
teach
,
that
no
man
should
question
whether
he
believe
or
not
,
but
presently
believe
:
I
think
none
can
believe
too
suddenly
,
it
s
alwise
in
season
,
nunquam
sera
est
fides
nec
paenitentia
,
its
never
late
,
in
respect
of
the
promise
,
and
its
never
too
early
,
in
respect
of
a
mans
case
.
But
I
cannot
think
any
man
can
●elieve
till
the
Spirit
have
convinced
him
of
his
unbelief
:
And
t●erefore
,
I
would
think
the
most
part
of
men
nearer
faith
in
Jesus
Christ
,
if
they
knew
they
wanted
faith
:
Nay
,
it
s
a
part
of
faith
and
believing
God
,
in
his
word
,
and
setting
to
our
Seal
,
that
God
is
true
,
for
a
man
to
●ake
with
his
unbelief
,
and
his
natural
inability
,
yea
,
ave●sness
to
it
.
I
would
think
that
these
who
could
not
believe
in
Christ
,
because
they
●ought
honou●
one
of
another
,
and
went
about
to
kill
him
,
they
had
done
well
to
have
taken
with
that
challenge
of
Christs
,
and
if
men
ought
to
take
with
their
sin
,
they
ought
to
search
and
try
their
sin
,
that
they
may
find
it
out
,
to
take
with
it
.
I
wonder
,
since
Antinomians
make
unbebelief
the
only
sin
in
the
world
,
that
they
cannot
endure
the
discovery
and
confession
of
it
,
it
seems
they
do
not
think
it
so
heinous
a
sin
.
I
confesse
,
no
man
should
of
purpose
abstain
from
believing
in
Christ
,
till
he
find
out
whether
he
hath
believed
or
not
,
but
what
ever
have
been
,
he
is
bound
presently
to
act
saith
in
Jesus
Christ
,
to
flee
unto
him
,
as
a
lost
sinner
to
a
saving
Mediator
.
But
that
every
man
is
bound
to
perswade
himself
at
the
first
,
that
God
hath
loved
him
,
and
Christ
redeemed
him
,
is
the
hope
of
the
Hypocrite
,
like
a
spiders
web
,
which
when
leaned
to
,
it
shall
not
stand
;
that
mans
expectation
shall
perish
,
he
hath
kindled
sparks
of
his
own
,
a
wilde
fire
,
and
walketh
not
in
the
true
light
of
the
Word
,
and
so
must
ly
down
in
sorrow
.
Many
of
you
deceive
your selves
,
and
none
can
perswade
you
that
ye
do
deceive
your selves
,
such
is
the
strength
of
that
delusion
,
and
dream
.
It
s
the
great
part
of
the
hearts
deceitfulness
,
to
flatter
it self
in
its
own
eyes
,
to
make
a
man
conceive
well
of
himself
and
his
heart
,
I
beseech
you
,
do
not
venture
your
souls
salvation
to
such
groundless
opinions
;
never
to
question
the
matter
,
is
to
leave
it
alwise
uncertain
.
If
ye
would
judge
your selves
according
to
the
Scriptures
,
many
of
you
have
the
marks
and
characters
of
these
who
are
kept
without
the
City
,
and
are
to
have
their
part
in
the
lake
of
fire
.
Is
there
no
condemnation
for
you
,
who
have
never
condemned
your selves
?
Certainly
,
the
more
you
are
averse
to
condemn
your selves
,
this
sticks
the
closser
to
you
.
You
are
not
all
in
Christ
,
all
are
not
Israel
,
who
are
of
Israel
,
many
,
(
nay
,
the
most
part
)
are
but
said
Christians
,
have
no
real
union
with
Christ
,
or
principle
of
life
from
him
;
your
love
you
carry
to
your selves
,
makes
you
easily
believe
well
of
your selves
;
know
,
that
self-love
can
blind
the
eyes
,
and
make
you
apprehend
that
God
loves
you
also
.
Nay
,
every
one
readily
fancies
that
to
be
,
which
he
desires
to
be
.
I
beseech
you
,
consider
if
you
have
any
ground
for
your
hopes
,
and
confidences
,
but
such
as
these
that
will
not
bear
out
alwayes
.
It
would
be
no
disadvantage
to
you
,
to
have
your
hope
shaken
,
that
in
stead
of
a
vain
presumption
,
you
may
have
the
Anchor
of
hope
,
which
shall
be
fixed
within
the
vail
.
I
think
one
thing
keeps
men
far
from
the
Kingdom
of
God
,
because
they
know
not
that
they
believe
not
in
him
:
we
had
gained
much
ground
on
you
by
the
Word
,
if
we
could
perswade
you
,
that
ye
believe
not
,
and
have
not
believed
from
the
Womb.
We
might
then
say
to
you
,
as
Christ
to
his
Disciples
,
ye
believe
in
God
,
believe
also
in
me
:
Ye
have
given
credit
to
God
the
Judge
,
and
Law-giver
,
pronouncing
a
curse
on
●ou
,
and
a
sentence
that
ye
have
hearts
desperatly
wicked
,
now
,
believe
also
in
me
,
the
Redeemer
:
Ye
have
believed
God
in
the
Law
,
in
as
far
as
ye
have
judged
your selves
under
sin
and
wrath
,
now
believe
Me
in
the
Gospel
,
that
brings
a
ransome
from
wrath
,
and
a
remedy
for
sin
.
It
s
this
very
unbelief
,
that
is
the
original
of
the
wo●lds
perishing
,
unbelief
of
the
Law
,
ye
do
not
consider
ye
are
under
the
condemnation
of
it
,
ye
do
not
believe
that
ye
have
not
yet
●ed
to
Jesus
Christ
to
escape
;
and
these
two
keeps
souls
in
a
deep
sleep
,
till
judgement
awake
them
.
But
unto
every
one
of
you
,
I
would
give
this
Direction
,
Let
not
examination
of
what
you
are
,
hinder
you
from
that
which
is
your
chief
duty
,
and
his
chief
commandment
,
to
believe
in
him
.
I
know
many
Christians
are
puzled
in
the
matter
of
their
interest
,
and
alwise
wavering
,
because
they
are
more
taken
up
with
that
which
is
but
a
matter
of
comfort
and
joy
,
then
that
which
is
His
greatest
honour
and
glory
,
I
say
,
to
consider
the
precious
promises
,
to
believe
the
excell●●cy
and
vertue
of
Jesus
Christ
,
and
love
him
in
your
souls
,
and
delight
in
him
,
is
the
weightiest
matter
of
the
Gospel
;
to
go
out
of
your selves
daily
into
his
fulness
,
to
endeavour
new
discoveries
of
your
own
naughtiness
,
and
his
grace
,
this
is
the
new
and
great
commandment
of
the
Gospel
,
the
obedience
of
it
is
the
most
essential
part
of
a
Christian-walk
.
Now
again
,
to
know
that
ye
do
believe
and
to
discern
your
interest
in
Christ
,
this
is
but
a
matter
of
comfort
,
and
of
second
concernment
:
Therefore
,
I
say
,
when
ever
ye
cannot
be
clear
in
this
,
ye
should
be
alwise
exercised
in
the
first
.
For
its
that
we
are
first
called
to
,
and
if
Souls
were
more
exercised
that
way
,
in
the
consideration
and
belief
of
the
very
general
truths
and
promises
of
the
Gospel
,
I
doubt
not
,
but
the
light
of
these
would
clear
up
their
particular
interest
in
due
time
;
these
things
ye
ought
to
have
done
,
and
not
to
leave
the
other
undone
.
It
is
still
safest
to
wave
such
a
question
of
interest
,
when
its
plunging
,
because
it
puts
you
off
your
special
duty
,
and
its
Satans
intent
in
it
.
It
were
better
if
ye
do
question
,
presently
to
believe
and
abide
in
him
,
till
it
were
put
out
of
question
.
SERMON
IV.
Vers.
1.
That
walk
not
after
the
flesh
,
but
after
the
Spirit
.
CHrist
is
made
to
us
of
God
,
both
righteousness
and
sanctification
:
And
therefore
,
these
who
are
in
Christ
,
do
not
only
escape
condemnation
,
but
they
walk
according
to
the
spirit
,
and
not
according
to
the
flesh
.
These
two
are
the
sum
of
the
Gospel
,
there
is
not
a
greater
argument
to
holy
walking
then
this
,
there
is
no
condemnation
for
you
,
●●●ther
is
there
a
greater
evidence
of
a
Soul
escaped
condemnation
,
then
walking
●ccording
to
the
Spirit
.
We
have
spoken
something
in
general
of
the
evidence
that
may
be
had
of
a
mans
state
,
from
his
walking
,
and
the
Spirits
work
in
him
;
we
would
now
speak
of
the
conjunction
of
these
two
,
and
the
influence
,
that
that
priviledge
hath
on
this
duty
,
and
something
of
the
nature
of
this
description
,
who
walk
not
after
the
flesh
,
but
after
the
spirit
.
In
the
creation
of
man
,
man
was
composed
of
soul
and
body
,
there
was
a
right
order
,
and
subordination
of
these
,
suitable
to
their
nature
,
in
his
soul
he
reached
Angels
above
,
in
his
body
he
was
like
the
beasts
below
;
and
this
part
,
his
flesh
,
was
a
servant
to
the
Soul
,
that
was
acted
and
affected
according
to
the
desires
and
motives
of
the
Soul
.
Now
sin
entring
,
as
it
hath
defaced
all
the
beauty
of
the
creation
,
as
it
hath
misplaced
man
,
and
driven
him
out
from
that
due
line
of
subordination
to
God
his
Maker
,
(
for
he
would
have
been
equal
to
God
,
)
so
it
hath
perverted
this
,
beautiful
order
in
men
,
and
turned
it
just
contrary
,
hath
made
the
servant
to
ride
on
horses
,
and
the
prince
to
walk
on
foot
.
This
is
the
just
punishment
of
our
first
sin
,
Adams
soul
was
placed
by
creation
under
the
sole
command
of
its
Creator
,
above
all
the
creatures
,
and
his
own
senses
,
but
in
one
sin
,
he
proudly
exalted
himself
above
God
,
and
lamentably
subjected
himself
below
his
senses
,
by
hearkening
to
their
perswasion
,
he
saw
it
was
good
,
and
tasted
it
,
and
it
was
sweet
,
and
so
he
ate
of
it
.
What
a
strange
way
was
this
?
to
be
like
God
,
he
made
himself
unlike
himself
,
liker
the
miserable
beasts
.
Now
I
say
,
this
is
the
deserved
punishment
of
man
,
his
soul
that
was
a
free
Prince
,
is
made
a
bond
slave
to
the
lusts
of
his
flesh
;
flesh
hath
gotten
the
Throne
,
and
keeps
it
,
and
lords
over
the
whole
man
.
Now
therefore
,
it
is
,
that
,
the
whole
man
unregenerat
,
is
called
flesh
,
as
if
he
had
no
immortal
spirit
,
Iohn
3.6
.
That
which
is
born
of
the
flesh
is
flesh
,
and
this
Chap.
vers.
8.
here
a
description
of
natural
men
,
they
that
are
in
the
flesh
.
Because
flesh
is
the
predominant
part
that
hath
captivat
a
mans
reason
and
will
.
Nay
,
not
only
the
grosser
corruptions
in
a
man
,
that
have
their
use
and
seat
in
his
flesh
and
body
,
are
under
that
name
,
but
take
the
whole
nature
of
man
,
that
which
is
most
excellent
in
him
,
his
Soul
and
Spirit
,
his
Light
and
Understanding
,
the
most
refined
principles
of
his
conversation
,
all
these
are
now
but
flesh
:
Nay
,
not
only
such
natural
gifts
,
and
illuminations
,
but
even
the
light
of
the
Gospel
,
and
Law
of
God
,
that
someway
enters
his
soul
,
changeth
the
nature
and
name
,
it
s
all
but
darkness
and
flesh
in
him
,
because
the
flesh
hath
a
dominion
over
all
that
,
the
clouds
and
vapours
that
ariseth
from
the
flesh
,
bemists
and
obscures
all
these
,
the
corruptions
of
the
soul
is
most
strengthned
in
this
fort
,
and
most
vented
here
:
Sins
become
connatural
to
the
flesh
,
and
so
a
man
by
the
flesh
,
is
ensnared
and
subjected
to
sin
.
Christ
comprehends
all
our
prerogatives
and
indowments
under
this
,
Iohn
1.13
.
born
not
of
flesh
and
blood
:
And
Matth.
16.17
.
flesh
and
blood
hath
not
revealed
these
things
to
thee
.
Even
all
the
outwards
of
Religion
,
and
all
the
common
priviledges
of
Christians
may
be
called
so
:
What
hath
Abraham
sound
according
to
the
flesh
?
Rom.
4.1
.
Phil.
3.3
.
Which
imports
so
much
,
that
all
those
outward
priviledges
,
many
illuminations
,
and
reformations
,
may
so
far
consist
with
the
corruption
of
mans
nature
,
may
unite
so
with
that
,
as
to
have
one
name
with
it
;
it
s
not
all
able
to
conquer
our
flesh
,
but
our
flesh
rather
subdues
all
that
,
and
makes
it
serve
it self
,
till
a
stronger
than
it
come
,
even
the
Spirit
to
subdue
it
,
and
cast
it
out
of
the
house
.
Thus
the
Image
of
God
in
man
is
defaced
:
Nay
,
the
very
image
and
nature
of
man
,
as
man
,
spoyled
;
the
first
creation
,
sin
hath
marr'd
,
and
disordere'd
it
.
Now
,
when
this
second
creation
,
or
regeneration
comes
,
the
creature
is
made
new
,
and
formed
again
by
the
powerful
Spirit
of
Jesus
Christ
,
this
change
is
made
,
flesh
is
put
out
of
the
Throne
,
as
an
usurper
,
the
spirit
and
soul
of
a
man
,
is
put
in
a
Throne
above
it
;
but
is
placed
according
to
its
due
order
,
under
a
holy
and
spiritual
Law
of
God
.
And
thus
Jesus
Christ
is
the
repairer
of
the
breaches
,
and
restorer
of
the
ancient
paths
,
and
old
wa●●s
to
dwell
in
.
Now
,
the
soul
hath
a
new
rule
established
,
to
act
according
to
,
and
new
principles
to
act
from
.
He
whose
course
of
walking
,
was
after
the
corrupt
dictates
,
and
commands
of
his
fleshly
affections
,
and
was
of
no
higher
strain
,
then
his
own
sparks
of
nature
,
and
acquired
light
would
lead
him
to
,
now
he
hath
a
new
rule
established
,
the
Spirit
speaking
in
the
Word
to
him
,
and
pointing
out
the
way
to
him
:
and
there
is
a
new
principle
,
that
Spirit
leading
him
in
all
truth
,
and
quickning
him
to
walk
in
it
:
Now
this
is
the
souls
perfect
liberty
,
to
be
from
under
the
dominion
of
sin
,
and
lusts
,
and
thus
the
Son
makes
free
indeed
,
by
the
free
Spirit
,
the
Son
was
made
a
servant
,
that
we
might
be
made
free
,
no
more
servants
of
sin
in
the
lusts
thereof
:
and
the
Spirit
of
the
Lord
,
where
he
comes
,
there
is
liberty
,
there
the
Spirit
and
reasonable
soul
of
a
man
is
elevated
into
its
first
native
dignity
;
there
the
base
flesh
is
dethroned
,
and
made
to
serve
the
spirit
and
soul
in
a
man
.
Christ
is
indeed
the
greatest
friend
of
men
,
as
they
are
men
,
sin
made
us
beasts
,
Christ
makes
us
men
.
Unbelievers
are
unreasonable
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
brutish
,
yea
,
in
a
manner
,
beasts
,
this
is
an
ordinary
compellation
in
Scripture
,
faith
makes
a
man
reasonable
,
it
gives
the
saving
and
sanctified
use
of
reason
;
it
s
a
shame
for
any
man
to
be
a
slave
to
his
lusts
and
passions
,
it
s
the
character
of
a
beast
upon
him
,
he
that
is
led
by
senses
and
affections
,
is
degenerated
from
humane
nature
;
and
yet
such
are
all
out
of
Christ
,
sin
reigns
in
them
,
and
flesh
reigns
,
and
the
principles
of
light
and
reason
within
,
are
captivated
,
incarcerated
within
a
corner
of
their
minds
.
We
see
the
generally
received
truths
among
men
,
that
God
is
,
that
he
is
holy
,
and
just
,
and
good
;
that
Heaven
and
hell
is
,
these
are
altogether
ineffectual
,
and
have
no
influence
on
mens
conversations
,
no
more
then
if
they
were
not
known
,
even
because
the
truth
is
detained
in
unrighteousness
,
the
corruptions
of
mens
flesh
are
so
rank
,
that
they
overgrow
all
this
seed
of
truth
,
and
choaks
it
,
as
the
thorns
did
the
seed
,
Matth.
15.7
.
Now
,
for
you
,
who
are
called
of
Jesus
Christ
,
O
know
what
ye
are
called
unto
.
It
s
a
liberty
indeed
,
a
priviledge
indeed
,
ye
are
no
more
debtors
to
the
flesh
,
Christ
hath
loosed
that
obligation
of
servitude
to
it
.
O
let
it
be
a
shame
unto
you
,
who
are
Christians
,
to
walk
so
any
more
,
to
be
entangled
any
more
in
that
yoke
of
bondage
.
He
that
ruleth
his
spirit
,
is
greater
then
the
mighty
,
then
he
that
taketh
a
city
.
Thus
we
are
called
to
be
more
then
conquerours
;
others
when
they
conquer
the
world
,
they
are
slaves
to
their
own
lusts
,
but
let
it
be
far
from
you
to
be
so
,
ye
ought
to
conquer
your self
,
which
is
more
then
to
conquer
the
World
;
it
s
not
only
unbeseeming
a
Christian
,
to
beled
with
passions
and
lusts
,
but
it
s
below
a
man
,
if
men
were
not
now
through
sin
below
beasts
.
I
beseech
you
aspire
unto
,
and
hold
fast
the
liberty
Christ
hath
obtained
to
you
,
be
not
fashioned
any
more
according
to
former
lusts
,
know
,
ye
are
men
,
that
ye
have
reasonable
and
immortal
spirits
in
you
,
why
will
ye
then
walk
as
beasts
?
Understand
O
brutish
,
and
ye
fools
,
when
will
ye
be
wise
?
But
I
say
more
,
know
,
ye
are
Christians
,
and
this
is
more
then
to
be
a
man
,
it
s
to
be
a
divine
man
,
one
partaker
of
the
divine
Nature
,
and
who
is
to
walk
accordingly
.
Christians
are
called
to
a
new
manner
of
walking
,
and
this
walking
is
a
fruit
that
comes
out
of
the
root
of
faith
,
whereby
they
are
implanted
in
Christ
:
You
see
these
agree
well
together
,
these
who
are
in
Christ
,
walk
not
after
the
flesh
,
&c.
Walking
after
the
flesh
,
is
the
common
walk
of
the
World
,
who
are
without
God
and
without
Christ
:
But
Christ
gives
no
latitude
to
such
a
walk
;
this
is
a
new
nature
to
be
in
Christ
,
and
therefore
,
it
must
have
new
operations
,
to
walk
after
the
Spirit
.
While
we
look
upon
the
conversations
of
the
most
part
of
men
,
they
may
be
a
commentary
to
expound
this
part
of
the
words
,
what
it
is
to
walk
after
the
flesh
.
The
works
of
the
flesh
(
saith
the
Apostle
to
Gal
5.19
.
)
are
manifest
,
and
indeed
they
are
manifest
,
because
written
in
great
letters
on
the
out-side
of
many
in
the
visible
Church
,
that
who
runs
may
read
them
:
do
but
read
that
Catalogue
in
Paul
,
and
then
come
and
see
them
in
Congregations
.
It
is
not
so
doubtful
and
subtile
a
matter
,
to
know
that
many
are
yet
without
the
verge
of
Christ
Jesus
,
without
the
City
of
refuge
,
you
may
see
their
mark
on
their
brow
.
Is
not
drunkenness
,
which
is
so
frequent
,
a
palpable
evidence
of
this
?
your
envyings
,
revilings
,
wrath
,
strife
,
seditions
,
fornications
,
and
such
like
:
Oh
,
do
not
deceive
your selves
!
there
is
no
room
in
Jesus
Christ
,
for
such
impurities
and
impieties
.
There
is
no
toleration
of
sin
within
this
City
and
Kingdom
;
sinners
are
indeed
pardoned
,
yea
,
received
and
accepted
;
drunkards
,
unclean
persons
,
&c.
are
not
excluded
from
entering
here
,
but
they
must
renounce
these
lusts
,
if
they
would
stay
here
;
Christ
will
not
keep
both
,
he
must
either
cast
out
the
sin
,
or
the
sinner
with
it
,
if
he
will
not
part
with
it
.
I
beseech
you
,
know
what
ye
walk
after
;
the
flesh
is
your
leader
,
and
whither
will
it
lead
you
?
(
O!
its
sad
to
think
on
it
,
)
to
perdition
:
vers.
8.
If
ye
live
after
the
flesh
,
ye
shall
die
.
Ye
think
flesh
your
great
friend
,
ye
do
all
ye
can
to
satifie
and
please
it
;
and
,
O
how
pleasant
is
the
satisfaction
of
your
flesh
to
you
?
Ye
think
it
liberty
to
follow
it
,
and
counts
it
bonds
and
cords
to
be
restrained
:
But
,
Oh!
know
and
consider
,
that
flesh
will
lead
you
by
the
Kingdom
;
that
guide
of
your
way
,
to
which
ye
committed
your self
,
will
lead
you
by
Heaven
,
Gal.
5.21
.
It
s
a
blind
guide
;
corruption
,
and
humour
,
and
will
,
have
no
eyes
,
no
discerning
of
that
pit
of
eternal
misery
:
they
choose
the
way
that
is
best
pathed
and
troden
,
that
is
easiest
,
and
most
walk
into
;
and
this
certainly
will
lead
you
straight
into
this
pit
of
darkness
.
Be
called
off
this
way
,
from
following
your
blind
lusts
,
and
rather
suffer
them
to
be
crucified
;
be
avenged
on
them
for
your
two
eyes
that
they
have
put
out
,
and
their
treacherous
dealing
to
you
,
in
leading
you
to
destruction
the
high
way
.
Come
in
to
Christ
Jesus
,
and
ye
shall
get
a
new
guide
of
the
way
,
the
Spirit
,
that
shall
lead
you
in
all
truth
,
unto
the
blessed
and
eternal
life
.
Christ
is
the
way
ye
must
walk
in
,
and
the
life
that
we
must
go
in
to
at
the
end
of
our
way
,
and
the
truth
according
to
which
we
must
walk
;
now
he
hath
given
his
Spirit
the
Comforter
to
be
our
leader
in
this
way
,
according
to
this
rule
and
pattern
,
unto
that
life
:
In
a
word
,
the
Spirit
shall
lead
you
the
straight
way
,
unto
Christ
;
you
shall
begin
in
him
,
and
end
in
him
;
he
shall
lead
you
from
grace
,
to
glory
;
the
Spirit
that
came
down
from
Heaven
,
shall
lead
you
back
to
Heaven
:
All
your
walk
is
within
the
compass
of
Christ
,
out
of
him
is
no
way
to
Heaven
.
But
we
must
not
take
this
so
grosly
,
as
if
no
other
thing
were
a
walking
after
the
flesh
,
but
the
gross
abominations
among
men
,
though
even
these
will
scrape
a
great
number
from
being
in
Christ
Jesus
;
but
it
must
be
further
enlarged
,
to
the
motions
&
affections
of
the
unrenewed
spirit
,
and
the
common
principles
according
to
which
men
walk
.
And
therefore
the
Apostle
,
Col.
3
and
Gal.
5.
nameth
many
things
among
the
works
of
the
flesh
,
and
members
of
the
old
man
,
which
I
doubt
,
many
will
account
so
of
:
Some
natural
passions
that
we
account
nothing
of
,
because
common
,
as
anger
,
wrath
,
covetousness
;
what
man
is
there
amongst
us
,
in
whom
some
of
these
mentioned
stirs
not
?
Many
of
your
hearts
and
eyes
are
given
to
covetousness
;
your
souls
bow
downward
as
your
bodies
do
,
and
many
times
before
your
bodies
.
Is
not
the
heart
of
men
upon
this
world
,
and
cannot
rise
above
to
a
treasure
in
Heaven
?
and
therefore
your
Callings
,
otherwayes
lawful
,
and
all
your
pains
and
endeavours
in
them
,
hath
this
seal
of
the
flesh
stamped
on
them
,
and
passeth
no
otherwayes
with
God
.
We
see
how
rank
the
corruptions
of
men
are
,
anger
domineering
in
them
,
and
leading
them
often
captive
;
and
this
is
counted
a
light
matter
,
but
it
is
not
so
in
Scripture
:
How
often
is
it
branded
with
folly
,
by
the
wise
man
?
and
this
folly
is
even
the
natural
fleshly
corruption
that
men
are
born
with
;
and
in
how
many
doth
it
rise
up
to
the
elevation
of
malice
and
hatred
of
others
?
and
then
it
carries
the
image
of
the
devil
,
rather
then
of
humane
infirmity
.
And
if
we
suppose
a
man
not
much
given
to
any
of
these
,
yet
what
a
spirt
of
pride
and
self-love
is
in
every
man
,
even
these
that
carry
the
lowest
sail
,
and
the
meanest
port
among
men
:
these
that
are
affable
and
courteous
,
and
these
that
seem
most
condescending
to
inferiours
,
and
equals
,
yet
alas
!
this
evil
is
more
deeply
engraven
on
the
spirt
.
If
a
man
could
but
watch
over
his
heart
,
and
observe
all
the
secret
reflections
of
it
,
all
the
comparisons
it
makes
,
all
the
desires
of
applause
and
favour
among
men
,
all
the
surmises
and
stirrings
of
spirit
upon
any
affront
,
O
how
would
they
discover
diabolick
pride
?
This
sin
is
the
more
natural
&
inbred
,
for
that
it
is
our
mother-sin
,
that
brought
us
down
from
our
excellency
;
this
weed
grows
upon
a
glass-window
,
and
upon
a
dunghill
,
it
lodges
in
Palaces
and
Cottages
:
nay
,
it
will
spring
and
grow
out
of
a
pretended
humility
,
and
low
carriage
.
In
a
word
,
the
ambitious
designs
of
men
,
the
large
appetite
of
earthly
things
,
the
over-weaning
conceit
of
our selves
,
&
love
to
our selves
,
the
flirring
of
our
affections
,
without
observing
a
rule
,
upon
unlawful
objects
,
or
in
an
unlawful
manner
,
all
these
are
common
to
men
,
and
men
walk
after
them
.
Every
man
hath
some
predominant
or
idol
,
that
takes
him
most
up
;
some
are
finer
and
subtiler
than
others
,
some
their
pleasures
and
gains
without
,
others
their
own
gifts
and
parts
,
within
;
but
both
are
alike
odious
before
God
,
and
both
gross
flesh
and
corruption
before
him
.
There
are
two
errours
among
men
,
concerning
this
spiritual
walking
,
the
one
is
the
Doctrine
of
some
in
these
dayes
,
the
other
is
the
practical
error
of
many
of
us
.
Many
pretending
to
some
near
and
high
discoveries
,
as
to
Christ
,
and
the
Spirit
,
have
fallen
upon
the
most
refined
and
spiritualized
flesh
,
instead
of
the
Spirit
indeed
;
they
separate
the
Spirit
from
the
Word
,
and
reckons
the
Word
and
Law
of
God
,
which
was
a
Lamp
to
Davids
feet
,
among
the
fleshly
rudiments
of
the
world
.
But
if
they
speak
not
according
to
the
Law
and
Testimony
,
(
saith
Isaiah
)
it
is
because
there
is
no
light
in
them
:
Thus
their
new
light
is
but
an
old
darkness
,
that
could
not
endure
even
the
darker
light
of
the
Prophets
.
If
they
speak
not
according
to
the
Word
,
it
is
because
there
is
no
spirit
in
them
.
It
is
not
the
Spirit
the
Comforter
,
which
Christ
promised
to
send
to
the
Apostles
,
and
all
that
should
believe
in
his
Name
through
their
word
?
for
that
Spirit
was
a
Spirit
of
truth
,
that
should
lead
into
all
truth
:
and
lest
men
should
father
their
own
fancies
and
imaginations
on
the
Spirit
of
God
,
Christ
adds
,
he
shall
bring
all
things
to
your
remembrance
:
These
things
that
Christ
hath
spoken
,
and
we
have
here
written
.
The
holy
Apostle
to
the
Col.
3.
when
he
reproves
the
works
of
the
flesh
,
and
declares
they
had
put
them
off
,
he
commends
unto
them
,
in
opposition
to
these
,
Let
the
word
of
Christ
dwell
in
your
richly
in
all
wisdom
,
teaching
one
another
in
Psalms
and
spiritual
songs
,
with
grace
in
your
hearts
to
the
Lord
,
ver.
16.
Here
the
Spirit
,
not
casting
out
the
Word
,
but
bringing
it
in
plentifully
,
and
sweetly
agreeing
with
it
.
The
Spirit
that
Christ
sent
,
did
not
put
men
above
Ordinances
,
but
above
corruptions
,
and
the
body
of
death
in
them
:
It
s
a
poor
and
easie
victory
to
subdue
Grace
and
Ordinances
,
every
slave
of
the
Devil
doth
that
:
I
fear
,
as
men
and
Angels
fell
from
their
own
dignity
,
by
aspiring
higher
,
so
these
that
will
not
be
content
with
the
estate
of
Christ
and
his
Apostles
,
but
soar
up
in
a
higher
strain
of
spirit
,
and
trample
on
that
ministration
,
as
fleshly
and
carnal
,
I
fear
they
fall
from
Jesus
Christ
,
and
come
into
greater
condemnation
.
It
s
true
indeed
,
2
Cor.
3.6
.
The
Letter
killeth
,
that
is
,
the
Covenant
of
Works
preacheth
now
nothing
but
condemnation
to
men
,
but
the
Spirit
of
the
Gospel
giveth
life
;
nay
,
even
the
Gospel
separated
from
the
Spirit
of
life
in
Jesus
,
is
but
a
savour
of
death
to
souls
.
Shall
we
therefore
separate
the
Spirit
from
the
Gospel
and
Word
,
because
the
Word
alone
cannot
quicken
us
?
David
knew
how
to
reconcile
this
,
Quicken
me
,
O
Lord
,
according
to
thy
Word
,
Psal.
119.25
.
Thy
Spirit
is
good
,
lead
me
into
the
land
of
uprightness
,
and
quicken
me
,
Psal.
143.10
,
11.
The
Word
was
his
rule
,
and
the
Spirit
applyed
his
soul
to
the
rule
:
the
Word
holds
out
the
present
patte●n
we
should
be
conformed
unto
;
now
if
there
be
no
more
,
a
man
may
look
all
his
dayes
on
it
,
and
yet
not
be
changed
,
but
the
Spirit
within
,
transforms
and
changes
a
mans
soul
to
more
and
more
conformity
to
that
pattern
,
by
beholding
it
.
If
a
man
shall
shut
his
eyes
on
the
pattern
,
he
cannot
know
what
he
is
,
and
ought
to
be
;
if
he
look
only
on
the
Spirits
work
within
,
and
make
that
his
rule
,
he
takes
an
imperfect
rule
,
and
an
incompleat
copy
;
and
yet
this
is
the
highest
attainment
of
these
aspirers
to
new
light
;
they
have
forsaken
the
Word
as
their
rule
,
and
instead
of
it
,
have
another
Law
within
them
,
as
much
as
is
already
written
on
their
hearts
,
which
is
in
substance
this
(
as
they
suppose
)
I
am
bound
to
do
no
more
then
I
have
already
power
to
do
;
I
am
not
to
endeavour
more
holiness
then
I
have
already
.
These
men
are
indeed
perfect
here
in
their
own
apprehension
;
and
do
not
know
in
part
,
and
believe
in
part
,
and
obey
in
part
,
because
they
are
advanced
the
length
of
their
own
Law
and
rule
,
their
rule
being
of
no
perfection
.
Paul
was
not
so
,
but
forgetting
what
he
had
attained
,
he
followed
on
to
what
was
before
him
,
and
was
still
reaching
forward
.
Let
not
us
,
my
brethren
,
believe
every
spirit
,
and
every
doctrine
that
comes
out
under
that
name
;
Christ
hath
forwarned
us
.
Let
us
pray
for
more
of
that
Spirit
,
which
may
quicken
the
Word
to
us
,
and
quicken
us
to
obey
the
Word
;
there
must
be
a
mutual
enlivening
,
the
Word
must
be
made
the
ministration
of
life
,
by
the
Spirit
of
Jesus
,
which
can
use
it
as
a
sword
,
to
divide
the
soul
and
spirit
;
and
we
must
be
quickned
to
the
obedience
of
the
truth
in
the
Word
.
The
Word
is
the
seed
incorruptible
;
but
it
cannot
beget
us
,
or
be
a
principle
of
a
new
life
within
us
,
except
a
living
spirit
come
alongs
to
our
hearts
.
Know
that
the
Word
is
your
pattern
and
rule
;
the
Spirit
your
leader
and
helper
,
whose
vertue
and
power
must
conform
you
that
rule
,
1
Pet.
1.22
.
Peter
joyns
these
two
,
the
purification
and
cleansing
of
the
soul
,
which
Christ
attributes
to
the
Word
,
ye
are
clean
through
the
word
I
have
spoken
,
Joh.
15.3
.
Peter
attributes
it
to
the
Spirit
working
according
to
the
pattern
of
truth
.
It
s
true
,
the
Spirit
of
God
needs
no
pattern
to
look
to
;
nay
,
but
we
must
have
it
,
and
eye
it
,
else
we
know
not
the
Spirit
of
truth
from
a
lie
and
delusion
;
we
cannot
try
the
spirits
but
by
this
rule
,
and
it
is
by
making
us
stedfastly
look
on
this
glorious
pattern
in
the
Word
,
and
the
example
of
Christ
Jesus
his
life
,
that
we
are
conformed
unto
Christ
,
as
by
the
Spirit
of
the
Lord
,
2
Cor.
3.13
.
Certainly
that
must
be
fleshly
walking
,
which
is
rather
conformed
unto
the
imaginations
of
a
mans
own
heart
,
then
the
blessed
will
of
God
revealed
in
his
Word
.
Can
such
walking
please
God
,
when
a
man
will
not
so
much
as
hearken
to
what
is
Gods
will
and
pleasure
?
As
other
heresies
,
so
especially
this
,
is
a
work
of
the
flesh
.
Now
there
is
another
principle
amongst
many
of
us
,
we
account
it
spiritual
walking
,
to
be
separated
from
the
gross
pollutions
of
the
world
;
to
have
a
carriage
blameless
before
men
:
this
is
the
notion
that
the
multitude
fancy
of
it
.
Be
not
deceived
,
you
may
pass
the
censure
of
all
men
,
and
be
unreproveable
among
them
,
and
yet
be
but
walkers
after
the
flesh
.
It
is
not
what
ye
are
before
the
world
can
prove
you
spiritual
men
,
though
it
may
prove
many
of
your
carnal
.
Your
out-side
may
demonstrate
of
many
of
you
,
that
ye
walk
after
the
flesh
;
and
if
ye
will
not
believe
it
,
I
ask
you
,
if
ye
think
drunkenness
,
a
walking
in
the
Spirit
?
Do
ye
think
ye
are
following
the
Spirit
of
God
,
in
uncleanness
?
Is
it
not
that
Holy
Spirit
that
purgeth
from
all
filthiness
?
Look
but
what
your
walk
is
,
ye
that
are
not
so
much
as
conformed
to
the
Letter
of
the
Word
in
any
thing
;
who
cares
not
to
read
the
Scriptures
,
and
meditate
on
them
:
Is
this
walking
after
the
Spirit
of
truth
?
If
drunkenness
,
railing
,
contention
,
wrath
,
envy
,
covetousness
,
and
such
like
,
be
the
Spirits
way
,
then
I
confess
,
many
of
you
walks
after
the
Spirit
;
but
if
these
be
the
manifest
works
of
the
flesh
,
and
manifestly
your
way
and
work
,
then
why
dream
ye
that
ye
are
Christians
?
But
I
suppose
,
that
you
could
be
charged
with
none
of
these
outward
things
,
that
you
had
a
form
of
Religion
,
and
Godliness
,
yet
I
say
,
all
that
is
visible
before
men
,
cannot
prove
you
to
be
spiritual
walkers
.
Remember
,
it
is
a
spirit
ye
must
walk
after
;
now
,
what
shall
be
the
chief
agent
here
?
sure
,
not
the
body
,
what
fellowship
can
your
body
have
with
him
that
is
a
Spirit
?
the
body
indeed
may
worship
that
eternal
Spirit
,
being
acted
by
the
Spirit
,
but
I
say
,
that
alone
can
never
prove
you
to
be
Christians
,
we
must
then
layaside
a
number
of
Professors
,
who
have
no
other
ground
of
confidence
but
such
things
as
may
be
seen
of
men
&
if
they
would
enter
their
hearts
,
how
many
vain
thoughts
lodge
there
?
how
litle
of
God
is
there
?
God
is
not
almost
in
all
our
thoughts
,
we
give
a
morning
and
evening
salutation
,
but
there
is
no
more
of
God
,
all
the
day
throughout
,
and
is
this
walking
after
the
Spirit
,
which
imports
a
constancy
?
And
what
part
can
be
spared
most
,
but
the
spirit
of
a
man
?
The
body
is
distracted
with
other
necessary
things
,
but
we
might
alwayes
spare
our
souls
to
God
.
Now
,
thus
should
a
man
obey
that
command
,
Pray
alwayes
,
its
impossible
that
he
should
do
nothing
else
but
pray
in
an
express
formal
way
,
but
the
souls
walking
with
God
,
between
times
of
Prayer
,
should
compense
that
,
and
thus
Prayer
is
continued
,
though
not
in
it self
,
yet
in
meditation
on
God
,
which
hath
in
it
the
seed
of
all
worship
,
and
is
virtually
Prayer
and
Thanksgiving
,
and
all
duties
.
Let
us
then
consider
,
If
our
bodies
be
not
more
exercised
in
Religion
then
our
souls
,
yea
,
if
they
be
not
the
chief
agents
,
how
many
impertinencies
,
and
roveries
,
and
wandrings
,
are
throughout
the
day
?
the
most
part
of
our
conversation
,
if
it
be
not
profane
,
yet
it
is
vain
,
that
is
unprofitable
in
the
World
,
it
neither
advantageth
us
spiritually
,
nor
glorifies
God
,
it
is
almost
to
no
purpose
and
this
is
enough
to
make
it
all
flesh
.
And
for
our
thoughts
,
how
do
they
go
unlimited
and
unrestrained
?
like
a
wilde
Ass
,
traversing
her
wayes
,
and
gadding
about
,
fixed
on
nothing
,
at
least
not
on
God
;
nay
,
fixed
on
any
thing
but
God
.
If
it
be
spiritual
service
,
should
it
not
carry
the
seal
of
our
spirit
and
affection
on
it
?
We
are
as
so
many
shadows
walking
,
as
pictures
and
statues
of
Christians
,
without
the
soul
and
life
,
which
consists
in
the
temper
and
disposition
of
the
spirit
and
soul
towards
God
.
SERMON
V.
Vers.
1.
That
walk
not
after
the
flesh
,
but
after
the
spirit
.
IT
is
no
wonder
that
we
cannot
speak
any
thing
to
purpose
of
this
Subject
,
and
that
ye
do
not
hear
with
fruit
,
because
it
is
indeed
a
mystery
to
our
judgements
,
and
a
great
stranger
to
our
practice
.
There
is
so
litle
of
the
Spirit
,
both
in
Teachers
,
and
those
that
come
to
be
taught
,
that
we
can
but
speak
of
it
as
an
unknown
thing
,
and
cannot
make
you
to
conceive
it
in
the
living
notion
of
it
as
it
is
.
Only
we
may
say
in
general
,
It
is
certainly
a
divine
thing
,
and
another
thing
then
our
common
or
religious
walk
is
.
It
is
little
experience
,
so
we
can
know
the
less
of
it
;
but
this
much
we
should
know
,
it
is
another
thing
then
we
have
attained
,
it
s
above
us
,
and
yet
such
a
thing
as
we
are
called
to
aspire
unto
.
How
should
it
stir
up
in
our
spirits
a
holy
fire
of
ambition
to
be
at
such
a
thing
,
when
we
hear
it
is
a
thing
attainable
;
nay
,
when
Christ
calls
us
unto
himself
,
that
we
may
thus
walk
with
him
:
I
would
have
Christians
,
men
of
great
and
big
projects
and
resolutions
,
of
high
and
illimited
desires
,
not
satisfied
with
their
attainments
,
but
still
aspiring
unto
more
of
God
,
more
conformity
to
his
will
,
more
walking
after
the
Spirit
,
more
separation
from
the
course
of
the
World
,
and
this
is
indeed
to
be
of
a
divine
spirit
.
The
divine
Nature
is
here
,
as
it
were
,
in
a
state
of
violence
,
out
of
its
own
element
;
Now
,
it
s
known
by
this
,
i●
it
be
still
moving
upwards
,
taking
no
rest
in
this
place
,
and
these
measures
and
degrees
,
but
upon
a
continual
motion
towards
the
proper
center
of
it
,
God
,
his
holiness
and
Spirit
.
We
desire
to
speak
a
word
of
these
three
.
1.
The
nature
of
this
spiritual
walking
;
Next
,
Its
connexion
and
union
with
that
blessed
state
of
non-condemnation
;
And
then
,
of
the
order
of
this
,
how
it
flows
from
a
mans
being
implanted
in
Christ
Jesus
:
Which
three
,
are
considerable
in
the
words
.
This
spiritual
walking
is
according
to
a
spiritual
rule
,
from
spiritual
principles
,
for
spiritual
ends
.
These
three
being
established
aright
,
the
walk
is
even
the
motion
of
a
Christian
within
the
compass
of
these
,
it
is
according
to
the
word
,
as
the
holy
rule
,
it
s
from
the
faith
&
love
of
Jesus
Christ
,
as
the
predominant
principle●
.
Nay
,
from
the
Spirit
of
Jesus
living
in
the
heart
by
faith
,
and
dwelling
in
it
by
love
,
as
the
first
wheel
of
this
motion
,
the
Primum
Mobile
;
and
as
it
begins
in
the
Spirit
,
so
it
ends
there
,
in
the
glory
of
Jesus
Christ
,
and
our
heavenly
Father
:
Consider
this
then
,
it
is
not
a
lawless
walking
,
and
irregular
walk
,
it
is
according
to
the
rule
,
and
the
rule
is
perfect
,
and
it
is
a
motion
to
perfection
,
not
a
rest
in
what
is
now
attained
to
.
The
course
of
this
world
is
the
way
and
rule
of
the
children
of
disobedience
,
Eph.
2.2
.
There
is
a
spirit
indeed
that
works
in
them
,
and
a
rule
it
works
by
;
the
spirit
is
that
evil
spirit
,
contrary
to
the
holy
Spirit
of
God
,
&
you
may
know
what
spirit
it
is
that
works
,
by
the
way
it
leads
men
unto
;
a
broad
way
,
path'd
and
troden
in
by
many
travellers
,
it
s
the
Kings
high
street
,
the
common
way
that
most
part
walkes
into
,
according
as
their
neighbours
do
,
as
the
most
do
.
But
●hat
King
is
the
Prince
of
this
World
,
satan
who
blinds
the
eyes
of
many
,
that
they
may
not
see
that
pit
of
misery
before
them
,
which
their
way
leads
them
to
.
A
Christian
must
have
a
kind
of
singularity
,
not
in
opinion
,
but
in
practice
rather
,
to
be
more
holy
,
and
walk
more
abstracted
from
the
dregs
of
the
worlds
pollution
,
this
were
a
divine
singularity
.
Indeed
men
may
suspect
themselves
,
that
separats
from
the
godly
in
opinion
,
they
have
reason
to
be
more
jealous
of
themselves
,
when
they
offend
against
the
generation
of
the
just
;
but
if
this
were
the
contention
and
design
of
men
,
to
be
very
unlike
the
multitude
of
men
,
nay
,
to
be
very
unlike
the
multitude
of
Professors
,
in
the
affection
and
practice
of
holiness
,
humility
,
and
spiritual
walking
,
I
think
this
were
an
allowed
way
,
though
a
singular
way
.
Men
may
aspire
to
as
great
a
difference
as
may
be
,
from
the
conversations
and
practice
of
others
,
if
there
be
a
tending
to
more
conformity
to
the
Word
,
the
rule
of
all
practice
.
The
Law
is
spiritual
and
holy
,
saith
Paul
,
but
I
am
carnal
;
this
therefore
,
were
spiritual
walking
,
to
set
that
excellent
spiritual
rule
before
our
eyes
,
that
we
who
are
carnal
,
may
be
transformed
and
changed
into
more
likeness
to
that
holy
and
spiritual
Law
.
If
a
man
had
not
an
imperfect
rule
of
his
own
fancy
,
and
imagination
before
his
eyes
,
he
could
not
be
satisfied
with
his
attainments
,
but
with
Paul
,
would
forget
them
,
in
a
manner
,
not
know
them
,
but
reach
forward
still
to
what
is
before
,
because
so
much
length
would
be
before
us
,
as
would
swallow
up
all
our
progress
,
this
would
keep
the
motion
on
foot
,
and
make
it
constant
:
A
man
should
never
say
,
Master
,
let
us
make
tabernacles
,
its
good
to
be
here
;
no
indeed
,
the
dwelling
place
and
resting
would
be
seen
to
be
above
.
As
long
as
a
man
had
so
much
of
his
journey
to
accomplish
,
he
would
not
sit
down
on
in
his
advancement
,
he
would
not
compare
with
others
,
and
exalt
himself
above
others
,
Why
?
because
there
is
still
a
far
greater
distance
between
him
and
his
rule
,
then
between
the
slowest
walker
and
him
.
This
made
Paul
more
sensible
of
a
body
of
death
,
Rom.
7
then
readily
lower
Christians
are
Reflections
on
our
attainments
and
comparisons
with
others
,
which
are
so
often
the
work
of
our
Spirits
,
are
a
retrograde
motion
,
it
makes
no
way
,
but
spends
the
time
,
is
a
returning
as
we
go
,
whereas
we
ought
to
go
straight
forward
.
I
beseech
you
,
Christians
,
consider
what
ye
are
doing
,
if
ye
would
prove
your selves
so
indeed
.
I
know
not
how
you
can
evidence
it
better
,
then
by
honouring
and
esteeming
his
Word
and
Commandments
exceeding
large
and
precious
,
no
end
of
their
perfection
;
the
word
is
much
undervalued
in
the
opinions
of
many
,
but
it
is
as
little
cared
for
in
the
practice
of
most
;
there
is
certainly
little
of
God
there
,
where
this
is
not
magnified
and
honoured
.
There
must
be
darkness
in
that
way
,
where
this
candle
which
was
a
lamp
to
Davids
feet
,
shines
not
.
Some
promise
to
us
liberty
,
but
they
themselves
are
the
servants
of
corruption
;
it
is
no
liberty
to
be
above
all
law
and
rule
:
It
was
innocent
Adams
liberty
to
be
conformed
to
a
holy
and
just
command
,
nay
,
this
was
his
beauty
:
The
Spirit
indeed
gives
liberty
where
he
is
,
but
this
liberty
is
from
our
sins
and
corruptions
,
not
to
them
,
it
looses
the
chains
of
a
mans
own
corrupt
lusts
off
him
,
to
walk
at
freedom
in
the
way
of
his
commandments
,
the
Spirit
inlargeth
the
prisoners
heart
,
and
then
he
runs
,
but
not
at
random
,
but
the
way
of
his
commands
,
Psal.
119.32
.
It
was
our
bondage
to
be
as
wilde
Asses
,
traversing
our
wayes
,
to
be
gadding
abroad
,
to
change
our
way
.
Now
,
here
is
the
Spirits
liberty
,
to
bring
us
into
the
way
,
and
that
way
is
one
.
Let
us
then
learn
this
one
principle
,
the
Word
must
be
the
rule
of
your
walking
,
both
common
and
religious
.
Alas
,
it
s
not
spiritual
walking
,
to
confine
Religion
to
some
solemn
duties
:
Remember
,
it
s
a
walk
,
a
continued
thing
,
without
interruption
,
therefore
,
your
whole
conversation
ought
to
be
as
so
many
steps
progressive
to
Heaven
,
Your
motion
,
should
not
be
to
begin
only
when
ye
come
to
pray
,
or
read
,
or
hear
,
as
many
men
do
,
they
are
in
a
quite
different
way
and
element
,
when
they
step
out
of
their
civil
callings
,
into
religious
ordinances
,
but
Christians
,
your
motion
should
be
continued
in
your
eating
and
drinking
,
and
sleeping
,
and
acting
in
your
callings
,
that
when
ye
come
to
pray
,
or
read
,
ye
may
be
but
stepping
forward
in
the
way
,
out
of
one
darker
obscurer
path
,
into
a
more
beaten
way
.
Remember
,
this
word
can
make
us
perfect
to
Salvation
.
It
is
a
principle
in
the
hearts
of
folks
,
which
is
vented
now
by
many
,
that
the
Word
doth
not
reach
their
particular
carriages
,
and
conversations
,
in
civil
matters
,
these
are
apprehended
to
be
without
the
sphear
and
compass
of
the
Word
,
while
it
is
commonly
cast
up
to
Ministers
,
meddle
with
the
word
,
and
spiritual
things
,
and
not
with
our
matters
.
Truly
I
think
,
if
we
separate
these
from
the
Word
,
we
may
quickly
separat
all
Religion
from
such
actions
;
and
if
such
actings
and
businesses
be
without
the
Court
of
the
Word
,
they
are
also
without
the
Court
of
Conscience
;
Conscience
,
Religion
,
and
the
Word
,
being
commensurable
.
Therefore
I
beseech
every
one
of
you
,
take
the
Word
for
the
ruling
of
your
callings
and
conversations
among
men
,
extend
it
to
all
your
actions
,
that
in
all
those
ye
may
act
as
Christians
,
as
well
as
men
.
It
is
certainly
the
licentiousness
of
the
spirits
of
men
,
that
cannot
endure
the
application
of
the
Word
unto
their
particular
actions
and
conversations
.
Now
this
spiritual
walk
proceeds
from
spiritual
principles
:
It
is
certain
,
the
Spirit
of
Jesus
Christ
is
he
in
whom
we
live
,
and
move
,
and
have
our
being
spiritually
,
without
him
we
can
do
nothing
;
and
therefore
Christians
ought
to
walk
with
such
a
subordination
to
,
and
dependence
on
him
,
as
if
they
were
meer
instruments
,
and
patients
under
his
hand
;
though
I
think
in
regard
of
endeavoured
activity
they
should
bestir
themselves
,
and
give
all
diligence
,
as
if
they
acted
independently
of
the
Spirit
:
yet
in
regard
of
denial
of
himself
,
and
dependence
on
the
Spirit
,
each
one
ought
to
act
,
as
if
he
did
not
act
at
all
,
but
the
Spirit
only
acted
in
him
.
This
is
the
Divinity
of
Paul
,
I
laboured
more
abundantly
then
they
all
,
yet
not
I
,
but
grace
in
me
.
I
live
,
yet
not
I
,
but
Christ
in
me
.
O
how
difficult
a
thing
is
it
to
reconcile
these
two
in
the
practice
of
Christians
,
which
yet
cannot
really
be
,
except
they
be
together
?
It
is
certainly
one
of
the
great
mysteries
of
Christianity
,
to
draw
our
strength
and
activity
from
another
,
to
look
upon
our selves
,
and
our
actings
,
as
these
that
can
do
nothing
,
as
empty
vines
;
and
that
notwithstanding
of
all
in●used
and
acquired
principles
.
Whatever
we
ought
to
do
,
in
judging
and
discerning
of
our
condition
,
yet
sure
I
am
,
Christians
in
the
exercise
and
practice
of
godliness
,
should
look
upon
themselves
void
of
any
principle
in
themselves
,
either
to
do
or
think
,
not
that
we
are
sufficient
of
of
our selves
:
The
proficient
and
growing
Christian
,
should
look
no
mo●e
on
his
own
inclinations
and
habits
,
th●n
if
he
had
none
;
he
should
consider
himself
an
ungodly
man
,
that
no
fruit
can
grow
upon
,
one
that
cannot
pray
,
as
he
is
in
himself
.
Bu●
alace
,
we
come
to
duties
,
in
the
confidence
of
qualifications
●or
duties
,
acts
more
confidently
in
them
,
because
accustomed
to
them
,
and
so
makes
Grace
and
Religion
a
kind
of
Art
and
Discipline
,
that
use
and
experience
makes
expert
into
.
Learn
now
this
one
thing
,
which
would
be
in
stead
of
many
rules
and
doctrines
to
us
,
to
shut
out
of
your
eyes
the
consideration
of
what
ye
are
by
Gifts
or
Grace
,
or
experience
:
Do
not
consider
that
,
but
rather
fix
your
eyes
on
the
grace
of
Jesus
Christ
,
and
upon
the
power
and
vertue
of
the
Holy
Spirit
,
which
is
given
by
promise
;
that
when
the
way
is
all
the
easiest
to
you
,
both
by
delight
and
custom
,
yet
ye
may
find
it
to
your
natural
principles
as
insuperable
,
as
at
the
beginning
;
and
may
still
cry
,
Draw
me
,
and
I
will
run
after
thee
;
lead
me
,
and
I
will
walk
with
thee
.
Do
not
measure
thy
call
into
duties
,
by
the
strength
thou
finds
in
thy self
,
but
look
unto
him
who
strengtheneth
us
with
all
might
.
Now
the
Spirit
worketh
in
us
by
subordinat
spiritual
principles
,
as
believing
in
Christ
,
and
loving
of
him
,
as
our
Lord
and
Saviour
;
and
these
two
acts
drives
on
a
soul
sweetly
in
the
way
of
obedience
.
Fear
,
where
not
mixt
in
its
actings
with
faith
and
love
,
is
a
spirit
of
bondage
;
but
the
Christian
ought
to
walk
according
to
the
Spirit
of
Adoption
,
which
cryes
,
Abba
,
Father
.
Yet
how
many
Christians
are
rather
in
a
servile
and
slavish
manner
driven
on
by
terrours
and
chastisements
to
their
duty
,
then
by
love
:
There
is
a
piece
of
liberty
in
Christian-walking
,
when
there
is
not
a
restraint
upon
the
spirit
,
by
this
slavish
fear
;
this
,
I
say
,
is
not
beseeming
these
that
are
in
Christ
Jesus
;
ye
ought
to
have
the
Spirit
of
your
Father
for
your
leader
and
guide
.
O!
how
sweet
,
and
how
certain
and
necessary
also
,
would
this
walking
be
?
The
love
of
Christ
would
be
an
inward
principle
of
motion
,
and
would
make
our
spiritual
actings
as
easie
and
pleasant
,
as
natural
motions
are
.
Fear
is
but
a
violent
principle
,
that
is
like
the
impulse
of
a
stone
thrown
upward
,
as
long
as
that
external
impression
remains
,
it
moves
,
but
still
slower
and
slower
,
and
at
length
evanisheth
:
But
if
ye
believed
in
him
,
and
your
hearts
were
engaged
to
love
him
,
O!
how
would
it
be
a
pleasant
and
native
thing
to
walk
in
his
way
,
as
a
stone
goeth
downward
.
Consider
your
principles
,
that
acts
you
to
matters
and
duties
of
Religion
:
Many
men
there
be
,
in
whom
appears
no
difference
of
their
work
to
beholders
;
but
,
O!
how
wide
a
difference
doth
God
discern
in
them
?
Ingines
and
artifice
may
make
dead
and
lifeless
things
move
and
walk
as
orderly
as
things
that
have
life
.
But
the
principle
of
this
motion
,
makes
a
huge
difference
;
the
one
is
moved
from
without
,
the
other
from
it self
.
The
most
part
of
us
act
as
irrational
and
bruit
beasts
in
Religion
;
nay
,
we
walk
as
inanimat
and
senseless
creatures
:
It
s
some
one
or
other
consideration
without
us
,
moves
us
.
Custome
,
censure
,
education
,
and
such
like
:
Ah!
these
are
the
principles
of
our
Religion
.
How
many
would
have
no
Religion
,
no
form
of
it
?
if
they
were
not
among
such
company
?
and
therefore
we
see
many
change
it
,
according
to
companies
,
as
the
fish
doth
its
skin
,
according
to
the
colour
of
that
which
is
nearest
it
.
How
many
would
do
many
things
they
dare
not
for
punishment
and
censure
,
and
for
that
same
da●
not
leave●
other
things
undone
?
In
a
word
,
the
most
part
of
us
are
such
as
would
walk
in
no
path
of
godliness
,
if
it
were
not
the
custome
of
the
time
,
and
●ear
of
men
,
that
constrained
us
.
But
,
my
brethren
,
let
it
not
be
so
among
you
,
you
who
are
in
Christ
Iesus
,
let
this
be
the
predominant
in
your
hearts
to
constrain
you
,
not
to
live
to
your selves
,
but
unto
God
,
even
this
,
that
ye
believe
Christ
hath
died
for
sinners
,
that
they
might
live
from
sin
;
and
from
this
let
your
hearts
be
inflamed
with
his
love
,
that
it
may
carry
you
on
in
a
sweet
and
blessed
necessity
to
walk
in
all
well
pleasing
:
Let
the
consideration
of
his
love
lay
on
a
constraint
,
but
a
constraint
of
willingness
,
to
live
to
him
who
hath
thus
loved
you
.
But
as
the
principle
is
spiritual
,
so
must
the
end
be
;
and
I
think
these
two
compleat
the
mystery
of
the
practice
of
Christianity
,
to
act
from
another
principle
unto
another
end
;
even
as
these
two
make
up
the
mystery
o●
iniquity
in
our
hearts
,
to
act
from
our selves
,
unto
our selves
;
every
man
naturally
makes
a
god
of
himself
,
is
his
own
Alpha
and
Omega
,
the
beginning
of
his
action●
,
and
the
end
of
them
,
which
is
proper
to
God
.
As
the
fall
hath
cut
off
the
subordination
of
the
soul
to
God
in
its
actions
,
that
it
cannot
now
derive
all
from
that
blessed
fountain
of
all-being
,
and
well-being
,
so
is
this
channel
of
reference
of
all
our
actions
to
God
stopped
,
that
they
do
not
tend
unto
him
,
as
they
are
not
derived
from
him
,
and
thus
they
return
unto
a
mans
self
again
.
There
is
one
point
of
self
,
and
making
it
our
aim
and
design
,
which
possibly
many
doth
not
take
heed
unto
.
It
is
ordinary
for
us
to
act
and
walk
in
Christian
duties
,
for
our
salvation
,
for
obtaining
of
life
eternal
,
as
our
chief
and
only
end
,
which
is
but
an
inferiour
end
;
because
we
ought
not
to
walk
mainly
for
life
,
but
to
life
;
we
should
not
walk
after
the
command
,
only
,
for
Heaven
,
but
in
the
way
of
it
unto
Heaven
.
Our
spiritual
walking
can
never
purchase
us
right
unto
the
lea●t
of
his
mercies
;
when
we
have
done
all
,
this
should
be
our
souls
language
,
we
are
unprofitable
servants
,
our
righteousness
extends
not
to
thee
.
What
gain
is
it
to
the
Almighty
that
thou
art
righteous
?
Yet
for
the
most
part
,
we
make
our
walking
as
a
hire
for
the
reward
.
The
Covenant
of
Works
,
doing
for
life
,
is
some
way
naturally
imprinted
in
our
hearts
,
and
we
cannot
do
,
but
we
would
live
in
doing
;
we
cannot
walk
unto
all
well-pleasing
,
but
we
would
also
walk
unto
pacifying
of
God
.
Self-righteousness
is
mens
great
idol
,
which
when
all
other
baser
and
grosser
idols
are
down
,
they
do
still
seek
to
establish
.
But
Christians
,
observe
this
evil
in
your selves
,
and
suffer
this
mystery
of
godliness
to
be
wrought
in
you
,
the
abasing
of
your selves
,
the
denyal
of
your selves
.
I
would
have
you
,
in
respect
of
diligence
and
earnestness
,
doing
,
walking
,
and
running
,
as
if
ye
were
to
be
saved
by
it
only
:
But
again
,
you
must
deny
all
that
,
and
no
more
consider
it
,
or
lean
weight
upon
it
,
then
if
ye
ought
to
do
nothing
,
or
did
nothing
.
But
your
ends
should
be
more
divine
and
high
,
as
your
nature
is
,
to
glorifie
God
in
your
mortal
bodies
,
since
ye
are
hi●
,
and
bought
with
a
price
.
O
how
ought
ye
not
to
be
your
own
?
The
great
purpose
of
your
obedience
should
be
,
a
declaration
of
your
sense
of
his
love
,
and
of
your
obligation
to
him
:
Ye
ought
to
walk
in
his
way
,
because
ye
are
escaped
condemnation
,
and
saved
by
him
,
and
not
that
ye
may
be
saved
only
.
It
is
the
glory
of
our
Heavenly
Father
,
and
the
honour
of
the
Redeemer
,
for
Christians
to
walk
,
even
as
he
walked
,
and
follow
his
footsteps
;
it
commends
the
grace
of
Jesus
Christ
exceedingly
.
Therefore
this
cannot
but
be
the
choise
and
delight
of
a
believing
soul
,
to
walk
unto
all
well-pleasing
,
to
have
the
glory
of
him
as
their
great
design
to
aim
at
;
who
for
our
salvation
laid
aside
his
glory
,
and
embraced
shame
and
reproach
.
We
use
to
walk
in
obedience
to
God
,
that
we
may
pacifie
God
for
our
disobedience
:
but
let
a
Christian
abhor
such
a
thought
,
Christs
blood
must
pacifie
,
but
the
walking
of
his
child
pleaseth
him
in
his
welbeloved
Son
.
When
he
is
once
pacified
for
sin
,
when
he
once
accepts
your
persons
,
your
performances
are
his
delight
:
Now
this
should
be
the
great
scope
of
a
soul
,
that
all
its
powers
should
be
fixed
on
,
to
please
him
,
and
live
to
him
.
Now
these
three
being
established
,
we
must
conceive
that
the
chief
agent
and
party
in
this
walking
must
be
spiritual
;
therefore
mens
bodies
are
not
capable
of
this
walk
after
the
Spirit
principally
.
Outward
Ordinances
are
but
the
shell
wherein
the
kirnel
must
be
inclosed
;
all
our
walkings
that
is
visible
to
men
,
is
but
like
a
painted
or
engraven
Image
and
Statue
,
that
hath
no
breath
or
life
in
it
,
unless
the
Spirit
actuat
and
quicken
the
same
.
I
say
not
only
the
Spirit
of
God
,
but
the
spirit
and
soul
in
man
;
for
the
Spirits
immediat
and
divine
operations
are
upon
such
a
suitable
subject
,
as
the
immortal
soul.
Verily
,
there
is
a
spirit
in
man
,
and
the
inspiration
of
the
Almighty
gives
him
understanding
:
We
must
not
abolish
the
outward
●o●m
,
because
it
hath
some
divinity
in
it
,
even
the
stamp
of
Gods
authority
;
and
therefore
,
these
who
are
swelled
above
ordinances
,
I
fear
they
be
monstrous
Christians
.
A
man
is
composed
of
a
spirit
and
a
body
,
acted
and
quickned
by
that
spirit
,
without
either
of
these
,
he
is
not
a
compleat
man
:
So
I
say
,
he
is
not
a
Christian
,
that
doth
not
worship
God
in
the
spirit
,
and
in
truth
both
;
and
it
is
not
Religion
that
excludes
either
the
inward
soul-communion
with
God
,
or
the
outward
ordinance
,
and
appointment
of
God
.
But
alace
,
this
may
be
our
complaint
,
we
come
and
worship
God
,
and
drawes
nigh
with
our
bodies
,
but
our
hearts
are
far
removed
.
Here
is
the
death
of
many's
worship
,
the
soul
is
separated
from
the
body
of
it
,
there
are
but
pictures
and
images
of
Christians
;
we
have
mouths
and
faces
of
Saints
,
but
O!
how
little
of
divine-affection
,
or
of
soul-desires
,
breaths
in
us
?
We
are
denyers
of
the
power
of
godliness
,
by
resting
in
a
form
,
and
this
is
the
great
sin
of
this
generation
,
the
essentials
,
the
vital-spirits
of
Christianity
,
are
exhausted
,
and
some
dry
bones
,
like
an
Anatomy
of
a
Christian
,
remains
behind
.
I
beseech
you
,
gather
your
spirits
to
this
spiritual-walking
,
they
only
can
follow
the
Spirit
,
your
bodies
are
earthly
and
lumpish
,
and
the
way
is
all
upward
to
the
holy
hill
.
Look
inwardly
and
measure
your selves
so
,
outward
appearance
is
no
just
measure
;
retire
●ithin
your
souls
,
and
engage
them
in
this
exercise
,
and
enter
them
to
this
motion
,
and
your
spirits
will
sweetly
and
surely
act
your
bodies
and
externals
,
in
all
matters
of
godliness
.
SERMON
VI.
Vers.
1.
Who
walk
not
after
the
flesh
,
&c.
IT
is
one
of
the
greatest
mysteries
in
a
Christians
practice
,
to
joyn
these
two
together
,
which
the
Gospel
hath
conjoined
,
justification
and
sanctification
,
and
to
place
them
in
their
due
order
:
There
is
much
miscarrying
in
both
these
,
either
they
are
sep●rated
,
or
misplaced
:
But
,
the
truth
is
,
they
cannot
really
be
,
except
they
be
jointly
;
yet
,
often
it
falls
out
,
that
in
mens
apprehensions
and
endeavours
,
they
are
disjoined
:
This
then
were
the
argument
of
a
living
,
and
believing
Christian
,
to
joine
the
study
of
holinesse
,
with
the
exercise
of
●aith
in
Christ
,
for
remission
of
sin
,
and
righteousnesse
,
and
not
not
only
to
joyn
it
,
but
also
,
to
derive
it
from
that
principle
:
There
is
both
an
union
between
these
,
and
an
order
established
in
Scripture
.
The
most
part
of
these
that
professe
the
Gospel
,
are
of
two
sorts
;
they
do
either
divide
holinesse
from
imputed
righteousnesse
,
or
Christs
righteousnesse
from
holinesse
:
I
do
not
say
,
that
any
man
truly
seeks
to
be
covered
with
the
righteousnesse
of
Jesus
Christ
,
and
to
have
his
sins
freely
pardoned
,
but
he
will
also
study
to
walk
before
God
,
in
all
well-pleasing
;
but
the
truth
is
,
many
do
pretend
,
and
profess
to
seek
salvation
,
and
forgivenness
in
Christs
blood
,
and
have
the
mercy
of
God
,
and
merits
of
Christ
,
alwayes
in
their
mouth
,
who
yet
declare
by
their
conversation
,
that
they
do
not
so
much
as
desire
,
or
purpose
to
seek
after
holinesse
:
I
do
not
speak
of
these
who
are
Antinomians
in
profession
,
but
of
a
great
multitude
in
the
visible
Church
,
who
are
more
really
Antinomians
,
to
wit
in
practice
,
then
most
part
of
professed
Antinomians
.
You
hear
all
,
of
free
grace
,
and
free
redemption
in
Jesus
Christ
,
of
tender
,
and
induring
mercies
in
God
,
and
this
you
take
for
the
whole
Gospel
;
and
presently
upon
the
notion
of
mercy
and
grace
,
you
conclude
unto
your selves
,
not
only
immunity
,
and
freedom
from
all
the
threatnings
of
the
Word
,
and
from
hell
,
but
likewise
ye
proclaim
secretly
in
your
own
hearts
,
a
liberty
to
sin
so
much
the
more
securely
;
the
door
of
mercy
cast
open
in
the
Gospel
,
and
the
free
accesse
to
Christ
,
manifested
therein
,
through
the
corruption
that
is
within
us
,
proves
the
very
occasion
of
many's
giving
indulgence
to
their
lusts
;
of
delaying
reformation
,
and
turning
to
God
.
You
all
professe
,
that
you
seek
to
be
justified
,
and
saved
by
Jesus
Christ
;
yea
,
you
perswade
your selves
,
to
be
escaped
condemnation
,
by
Christ
:
Now
then
,
conjoyn
that
profession
,
and
perswasion
,
with
your
walk
,
and
O!
how
contrary
you
may
find
them
to
one
another
?
your
saith
is
vain
,
for
ye
are
yet
in
your
sins
.
Tit.
2.11
,
12.
The
grace
of
God
appearing
to
some
men
effectually
,
teacheth
them
to
deny
ungodliness
,
and
worldly
lusts
,
and
to
live
righteously
,
soberly
,
and
godly
&c.
But
if
we
may
conjecture
your
teaching
by
your
walking
,
it
seems
the
notion
of
grace
,
and
the
Gospel
that
is
formed
in
your
minds
,
hath
taught
you
another
doctrine
,
to
a
vow
ungodliness
,
and
follow
worldly
lusts
.
Is
there
so
much
as
a
shadow
of
this
spiritual
walking
in
many
?
I
confesse
,
it
is
natural
for
every
man
to
seek
his
own
righteousnesse
;
and
it
is
the
arm
of
God
that
must
bow
men
,
to
submit
to
Christs
imputed
righteousnesse
;
yet
,
the
most
part
of
men
,
seem
to
be
so
far
from
seeking
any
righteousnesse
,
that
they
are
rather
seeking
the
fulfilling
of
their
own
carnal
lusts
,
working
wickedness
with
greediness
,
not
caring
how
little
they
have
to
put
confidence
into
;
and
yet
,
certain
it
is
,
that
how
much
forever
,
a
man
attains
to
,
of
a
form
of
Religion
,
or
civil
honesty
,
he
is
ready
to
put
his
trust
in
it
,
and
to
lean
the
weight
of
his
soul
upon
it
:
But
sei●g
this
is
natural
to
you
all
,
to
seek
heaven
by
doing
and
working
,
I
wonder
that
ye
do
no
more
;
how
do
ye
satisfie
your
consciences
in
the
expectation
of
heaven
,
who
take
so
little
pains
in
Religion
,
and
are
so
loose
and
profane
in
your
conversation
?
I
wonder
,
seing
ye
have
it
naturally
engraven
in
your
hearts
,
to
establish
your
own
righteousnesse
,
that
ye
labour
not
to
have
more
of
it
to
fill
your
eye
withall
.
But
again
,
on
the
other
hand
,
there
are
some
men
,
who
have
a
form
of
Religion
,
and
labour
to
be
of
a
blamelesse
conversation
among
men
,
that
possibly
perswades
themselves
,
they
are
seeking
holinesse
,
and
walking
spiritually
;
but
alace
,
you
may
find
it
but
a
painted
and
seeming
Religion
,
that
is
an
abomination
in
the
sight
of
God
;
because
it
is
to
them
,
all
the
ground
of
their
acceptation
before
God
.
If
ever
this
question
was
moved
in
some
of
you
,
What
shall
I
do
to
be
saved
?
You
have
condescended
on
such
a
walk
,
such
a
profession
,
for
the
answer
of
it
;
It
is
natural
to
all
,
even
these
who
have
least
apperance
of
godlinesse
:
to
seek
heaven
,
by
doing
Gods
will
;
these
that
have
no
more
to
speak
of
,
then
their
Baptism
,
or
receiving
the
Lords
Supper
,
or
attending
well
the
solemn
assemblies
,
will
ground
their
hope
of
salvation
on
those
things
,
:
How
much
more
,
will
civil
and
honest
men
(
commonly
so
called
)
who
pray
,
and
read
,
and
professe
godlinesse
,
how
much
more
,
I
say
,
will
they
establish
that
which
they
attain
to
,
as
the
ground
of
their
confidence
before
God
?
Now
,
this
is
a
general
,
unknown
ill
that
destroys
the
world
,
and
yet
few
are
convinced
of
it
,
how
hard
it
is
to
be
driven
out
of
our selves
,
and
to
seek
life
in
another
.
O!
know
,
that
it
is
in
a
manner
,
the
crucifying
of
a
mans
self
,
thus
to
deny
himself
,
to
have
a
sort
of
righteousness
,
and
not
to
trust
in
it
.
Who
is
he
,
that
cannot
indure
to
look
upon
himself
,
for
moral
vilenesse
?
Alace
,
men
flatter
themselves
in
their
own
eyes
,
looks
with
a
more
favourable
●ye
on
their
own
actions
,
then
they
ought
:
Who
is
he
that
abhors
himself
,
even
for
abominable
works
?
But
who
shall
be
found
to
abhore
himself
,
for
his
most
religious
and
best
actions
?
Who
casts
these
out
of
their
sight
,
as
unclean
and
menstruous
things
?
Therefore
,
I
say
,
though
thy
righteousnesse
were
equal
to
,
or
exceeded
any
Pharisees
righteousnesse
,
thou
cannot
enter
into
heaven
:
The
poor
Publicane
,
that
was
a
vile
and
profane
sinner
,
yet
his
righteousnesse
exceeded
the
Pharisees
,
though
he
had
none
of
his
own
,
yet
he
had
a
righteousnesse
without
blemish
,
of
Christs
purchasing
,
having
by
saith
fled
to
the
mercy
of
God
,
in
,
and
through
a
Mediator
.
It
is
not
more
doing
,
more
praying
,
more
exact
walking
,
that
can
make
you
more
righteous
in
Gods
account
,
in
order
to
absolution
from
Law-condemnation
,
then
the
prof●nest
and
most
wretched
sinner
;
but
,
the
baser
,
and
viler
thou
be
in
thine
own
eyes
,
the
more
thou
hide
thy
best
doings
from
thine
eyes
,
and
look
on
thy
uncleannesses
,
and
betakes
thy self
to
Christ
,
his
unspotted
and
perfect
righteousnesse
;
the
more
honourable
and
precious
thou
art
in
his
eyes
.
Therefore
,
God
is
said
to
dwell
in
the
heart
of
the
humble
and
contrite
one
,
not
for
the
worth
of
his
humility
,
and
repentance
;
No
,
no
,
but
for
the
pleasure
he
hath
in
the
well-beloveds
righteousnesse
;
that
is
the
beautiful
garment
,
only
in
the
eye
of
a
humbled
soul
,
that
seeth
nothing
in
it self
desirable
.
Therefore
,
I
wish
,
that
this
conjunction
which
is
made
in
the
Gospel
,
were
also
engraven
in
your
hearts
,
and
on
your
practices
,
that
is
,
that
you
would
seek
after
ho●●ness
,
without
which
,
no
man
shall
see
God
;
seek
to
perfect
it
in
the
fear
of
God
,
but
not
a●
though
ye
were
to
be
thereby
justified
,
seek
it
with
that
diligence
and
earnest
study
,
as
if
ye
were
to
be
saved
by
it
,
and
yet
seek
it
,
so
as
to
be
denyed
to
your
diligence
,
or
as
if
ye
sought
it
not
at
all
.
How
sweet
a
conjunction
were
this
in
the
Christians
practice
,
to
walk
and
run
so
after
the
prize
,
as
if
his
walking
did
obtain
it
,
and
yet
to
look
upon
his
walking
,
as
if
it
were
not
at
all
.
Your
diligence
and
seriousnesse
in
godlinesse
should
be
upon
the
growing
hand
,
as
if
doing
did
save
you
;
yet
you
ought
to
deny
all
that
,
and
look
to
the
righteousnesse
of
another
,
as
if
nothing
were
done
at
all
by
you
.
How
doth
Paul
,
Phil.
3.8
.
unite
these
in
his
practice
,
I
count
all
losse
and
dung
,
to
be
found
in
Christ
,
not
having
my
own
righteousn●sse
,
and
yet
I
presse
forward
,
and
follow
after
perfection
▪
as
having
attained
nothing
yet
.
One
of
these
two
is
the
Original
of
many
stumblings
and
wandrings
in
our
Christian-way
,
either
there
is
not
a
necessity
and
constraint
laid
upon
the
souls
of
many
to
walk
in
all
well-pleasing
,
and
to
perfect
holiness
in
the
fear
of
God
:
We
look
on
it
as
a
thing
indifferent
,
that
is
to
be
determined
according
to
the
measure
of
our
receivings
from
God
,
or
we
look
on
it
as
a
thing
not
urging
all
,
but
belonging
to
Ministers
,
or
more
eminent
Professors
,
and
hence
there
ariseth
much
carnal
liberty
,
in
walking
without
the
line
of
Christian-liberty
,
because
there
is
an
indifference
in
the
spirit
that
gives
that
latitude
in
walking
;
or
else
there
is
not
that
following
o●
holinesse
in
such
a
way
,
as
can
consist
with
the
establishing
of
Christs
righteousness
.
No
denial
of
our selves
,
in
our
actions
,
we
act
as
if
we
were
sufficient
of
our selves
and
walks
a●
if
we
were
thereby
justified
,
and
commends
our selves
to
God
in
our
own
consciences
,
when
ever
we
can
have
the
testimony
of
our
consciences
,
for
well-doing
.
And
by
this
means
,
the
Lord
is
provoked
,
because
we
do
not
honour
the
Son
,
the
Father
counts
himself
despised
,
and
the
spirit
is
grieved
and
tempted
to
depart
,
and
leave
us
to
our
own
imaginations
,
till
our
idol
which
we
established
,
fall
down
,
and
our
understanding
return
to
us
.
As
it
would
be
of
great
moment
to
the
peace
of
Christians
,
and
increase
of
holinesse
,
to
have
that
union
of
Justification
and
Sanctification
stamped
on
their
hearts
,
so
especially
to
have
the
due
and
Evangelick-method
and
order
of
these
impressed
on
their
consciences
,
it
would
conduce
exceedingly
,
both
to
their
quckening
and
comforting
:
As
there
is
nothing
,
that
either
so
deadens
or
darkens
,
and
saddens
the
spirits
of
the
Godly
,
as
darknesse
in
this
particular
;
the
ignorance
and
mistake
of
the
method
and
order
of
that
well-ordered
Covenant
must
certainly
be
very
prejudicial
to
the
life
and
consolation
tendered
by
the
Gospel
.
This
spiritual
walking
,
it
flowes
from
the
believers
state
of
non-condemnation
in
Christ
;
he
is
once
in
Jesus
Christ
,
and
then
he
walks
after
the
Spirit
of
Christ
.
You
may
make
engines
to
cause
a
dead
statue
wa●k
,
but
it
cannot
walk
of
it self
,
till
it
have
a
principle
of
life
in
it
.
Walking
is
one
of
the
operations
of
life
,
that
flowes
from
some
inward
principle
,
and
so
this
spiritual-walk
,
and
motion
of
a
Christian
in
his
course
,
is
the
proper
operation
of
the
new
nature
,
that
he
is
partaker
of
in
Christ
Jesus
.
As
then
you
know
it
is
impossible
that
there
can
be
true
and
un●eigned
walking
,
where
there
is
no
life
,
no
principle
within
to
put
the
creature
to
motion
,
though
a
man
may
by
Art
,
and
some
external
impulse
,
so
act
a
piece
of
timber
or
stone
,
as
it
may
resemble
to
you
a
walking
,
like
to
living
creatures
,
so
it
is
not
possible
,
that
any
of
the
Sons
of
Adam
,
who
are
by
nature
dead
in
sins
,
can
walk
spiritually
,
before
they
be
united
to
Jesus
Christ
,
by
believing
in
him
,
for
righteousnesse
and
salvation
:
There
may
be
such
a
walking
of
carnal
unregenerat
men
,
as
may
deceive
all
the
senses
,
and
judgements
of
beholders
,
men
may
be
acted
from
base
external
principles
,
in
matters
of
Religion
so
that
a
beholder
shall
perceive
no
difference
between
them
and
others
,
in
whom
Christ
lives
and
walks
;
but
before
God
it
is
nothing
else
,
but
an
artificial
walk
,
a
painted
and
dead
business
,
because
,
the
spirit
that
raised
up
Christ
,
is
not
stirring
in
them
,
they
are
not
living
members
of
that
Head
that
quickens
all
,
have
not
been
driven
out
of
their
own
righteousnesse
,
to
Christ
,
the
city
of
refuge
;
their
principles
are
no
higher
then
walking
to
obtain
salvation
,
and
acceptation
of
God
in
a
legal
way
,
walking
to
pacifie
him
,
walking
to
please
men
and
their
own
consciences
,
walking
for
gain
or
credit
,
or
advantage
in
the
way
,
walking
according
to
custom
or
education
in
the
way
.
These
are
not
living
principles
,
but
when
once
a
soul
hath
embraced
Christ
Jesus
within
it
,
he
becomes
in
a
manner
,
a
soul
to
actuat
and
to
quicken
that
soul
,
he
animates
it
,
and
moves
it
in
Gods
wayes
,
according
to
the
Covenant
of
Grace
,
I
will
put
my
Spirit
in
you
,
and
cause
you
walk
in
my
wayes
;
there
is
first
quickening
,
and
then
walking
,
You
who
were
dead
in
sins
,
hath
he
quickned
together
with
Christ
,
Eph.
2.1
,
5.
and
then
it
follows
in
due
order
,
I
will
cause
you
to
walk
in
my
wayes
,
Ezek.
36
▪
27.
Christ
comes
into
the
heart
to
dwell
,
and
then
he
walks
in
it
,
2
Cor.
6.16
.
And
what
is
that
,
Christ
to
walk
in
believers
,
it
is
nothing
else
,
but
Christ
by
his
Spirit
making
them
to
walk
in
his
way
;
there
is
so
little
in
us
to
principle
a
spiritual
action
,
even
when
renewed
and
quickned
,
that
we
should
look
on
our selves
not
so
much
,
as
workers
with
him
,
but
as
being
acted
by
him
,
we
should
look
on
soul
and
body
,
as
pieces
of
organized
clay
,
that
cannot
move
,
but
as
it
is
moved
by
him
as
the
soul
and
life
of
it
;
so
that
according
to
the
Scriptures
di●lect
,
a
Christian
is
nothing
else
,
but
Christ
living
and
wa●king
in
such
a
person
.
This
is
it
which
Christ
when
he
is
to
go
out
of
the
world
instructs
his
Disciples
into
,
Iob.
15.1
.
He
is
the
vine
,
and
we
the
branches
;
the
branch
must
first
be
united
to
the
tree
,
and
implanted
into
the
tree
,
ere
it
bring
forth
fruit
,
without
the
tree
,
it
withers
:
So
must
a
soul
be
fust
ingrast
in
Jesus
Christ
,
implanted
in
him
by
●aith
in
his
death
and
sufferings
,
before
it
can
grow
up
into
the
similitude
of
his
resurrection
,
or
walk
in
newness
of
life
,
as
Paul
speaks
,
Rom.
6.4
,
5.
Without
me
ye
can
do
nothing
;
ye
must
first
be
one
with
him
,
by
believing
in
him
,
and
receiving
him
as
a
compleat
Saviour
,
and
then
the
sap
and
vertue
of
the
tree
flows
into
the
dead
branch
,
and
it
shoots
forth
,
and
blossoms
and
bears
.
Now
if
this
Doctrine
of
Christ
and
his
Apostles
were
duly
pondered
and
believed
.
O
what
a
change
would
it
make
on
the
lives
and
spirits
of
Christians
?
since
this
is
the
order
established
in
the
Gospel
,
and
an
order
suitable
both
to
his
grace
and
our
necessity
,
(
as
all
that
is
in
it
speaketh
forth
an
excellent
contriver
)
when
we
go
about
to
establish
our
souls
in
another
method
,
how
is
it
possible
that
we
should
not
weary
and
vex
our
souls
in
vain
?
how
can
we
choose
but
torment
our selves
,
and
intricat
our selves
still
more
?
Our
method
and
way
is
just
contrary
,
we
perplex
our
souls
how
to
find
the
fruits
of
the
Spirit
of
Christ
,
how
to
walk
after
the
Spirit
,
without
fi●st
closing
intirely
with
Christ
himself
.
We
trouble
our selves
to
find
the
operations
of
a
spiritual
life
,
before
we
lay
hold
on
Christ
,
who
is
the
life
of
our
souls
.
It
is
made
an
argument
by
many
,
to
keep
them
from
believing
in
Christ
,
because
they
do
not
find
that
spiritual
life
stirring
in
them
.
How
cross
is
this
to
the
declared
mind
of
Christ
in
the
Gospel
?
It
cannot
choose
but
both
darken
the
spirit
more
,
and
dry
up
the
influences
of
the
Spirit
of
God
,
because
it
keeps
thee
from
the
fountain
of
all
consolation
You
may
disquiet
your
souls
by
this
means
,
but
you
shall
never
make
advantage
this
way
,
without
him
ye
can
do
nothing
:
and
yet
ye
will
not
come
to
him
,
because
you
have
done
nothing
.
It
s
strange
how
little
reason
is
in
it
,
if
your
eyes
were
opened
;
you
refuse
or
delay
to
abide
in
the
vine
,
till
you
bring
forth
fruit
,
and
fruit
you
cannot
bring
forth
,
till
you
be
in
the
vine
:
you
would
walk
,
and
you
will
not
have
the
life
from
which
you
must
walk
.
Paul
lived
indeed
,
but
what
a
life
?
the
life
that
I
live
is
by
the
faith
of
the
Son
of
God
;
faith
in
Christ
transported
him
out
of
himself
to
Christ
,
or
received
Christ
into
the
soul
,
and
Christ
in
the
soul
,
was
the
life
of
his
soul
,
Gal.
2.20
.
your
walking
is
as
if
a
dead
man
essay
to
go
.
Will
one
expect
figs
of
thorns
,
or
grapes
of
thistles
?
I
beseech
you
,
know
what
wrong
ye
do
to
your selves
,
and
to
Christ
;
ye
wrong
your selves
,
because
ye
stand
in
the
way
of
your
own
mercy
,
ye
stand
a
back
from
your
life
,
him
that
is
the
way
,
the
truth
,
and
the
life
.
You
would
walk
in
the
way
,
but
no
man
can
walk
in
this
way
,
but
by
this
way
;
Christ
must
quicken
you
to
walk
in
himself
,
ye
must
get
life
in
him
,
and
not
bring
it
.
You
are
in
a
vain
expectation
of
fruits
from
your selves
,
they
will
never
see
the
Sun
,
and
when
you
have
wearied
your self
in
such
a
vain
pursuit
,
you
must
at
length
come
and
begin
here
.
Ye
wrong
Christ
his
grace
and
mercy
,
this
order
is
suited
of
purpose
for
our
desperat
condition
,
and
yet
ye
presume
to
reject
it
,
and
seek
another
.
You
prescribe
to
your
skilful
&
tender
Physician
,
that
which
would
undo
you
:
I
beseech
you
,
know
the
original
of
your
miseries
,
doubts
,
barrenness
,
and
darknesse
:
Here
it
is
,
you
are
still
puzling
your selves
about
grace
and
duties
,
how
to
fill
your
eyes
with
these
,
and
ye
neglect
Christ
as
your
righteousnesse
,
as
one
dead
and
risen
again
,
and
now
sitting
at
Gods
right
hand
for
us
,
you
must
first
close
with
him
,
as
ungodly
men
,
though
you
were
godly
,
you
must
shut
your
eyes
on
any
such
thing
,
and
lay
living
Jesus
upon
your
dead
and
benumb'd
hearts
,
answer
all
your
challenges
with
his
absolution
,
and
stand
before
God
,
in
his
cloathing
,
put
his
garment
immediately
on
your
nakednesse
,
and
vilenesse
;
and
we
may
perswade
you
,
it
shall
yield
you
abundant
consolation
,
and
life
,
because
he
lives
,
ye
shall
live
,
and
walk
.
If
you
were
more
frequent
and
serious
in
the
consideration
of
his
excellent
Majesty
,
of
his
beautiful
and
lovely
qualifications
,
as
the
Mediator
for
sinners
,
and
of
the
precious
promises
,
which
are
all
,
Yea
,
and
Amen
,
confirmed
in
him
,
and
lesse
in
the
vain
and
unprofitable
debates
of
self-interest
,
and
such
like
,
I
am
perswaded
ye
would
be
more
fruitful
Christians
.
This
is
not
as
the
business
of
a
holy-day
,
to
be
done
at
your
first
coming
to
Christ
,
and
no
more
,
no
,
it
must
run
alongst
all
your
life
,
the
aged
experienced
Christian
must
come
alongs
as
an
ungodly
sinner
,
to
a
blessed
and
living
Saviour
,
and
have
no
other
ground
of
glory
or
confidence
before
God
,
but
Christ
Jesus
crucified
.
SERMON
VII
.
Vers.
2.
For
the
Law
of
the
Spirit
of
life
in
Iesus
Christ
,
hath
made
me
free
,
&c.
YOU
know
there
are
two
principal
things
in
the
preceeding
verse
,
the
priviledge
of
a
Christian
,
and
the
property
or
character
of
a
Christian
,
he
is
one
that
never
enters
into
condemnation
,
he
that
believeth
shall
not
perish
,
Joh.
3.15
.
And
then
he
is
one
that
walks
not
after
the
flesh
,
though
he
be
in
the
flesh
,
but
in
a
more
elevat
way
above
men
,
after
the
guiding
and
leading
of
the
Holy
Spirit
of
God
.
Now
it
may
be
objected
in
many
consciences
,
how
can
these
things
be
?
Have
not
all
sinned
,
and
come
●●ort
of
the
glory
of
God
,
and
so
the
whole
world
is
become
guilty
before
God
?
Is
not
every
man
lying
under
a
sentence
of
death
?
Cursed
is
he
that
abides
not
in
all
things
,
&c.
How
then
can
h●
escape
condemnation
.
Again
,
you
speak
of
walking
after
the
Spirit
,
as
proper
to
the
Christian
;
but
whose
walk
is
not
carnal
?
Who
is
it
that
doth
not
often
step
aside
out
of
the
way
,
and
follow
the
conduct
and
counsel
of
flesh
and
blood
?
Is
not
sin
dwelling
here
in
our
mortal
bodies
?
Who
can
say
,
my
heart
or
way
is
clean
?
Therefore
both
that
priviledge
,
and
this
property
of
a
Christian
,
seems
to
be
but
big
words
,
no
real
thing
.
And
indeed
I
confess
the
multitude
of
men
hath
no
other
opinion
of
them
,
but
as
fancied
imaginary
thing●
,
few
believes
the
report
of
the
Gospel
concerning
the
salvation
of
elect
ones
,
and
few
understands
what
this
spiritual
walking
is
;
many
conceive
it
is
not
a
thing
that
belongs
to
men
who
are
led
about
with
passions
and
affections
,
but
rather
to
Angels
or
Spirits
perfected
.
However
,
we
have
in
these
words
an
answer
to
satisfie
both
objections
:
He
grants
something
implicitely
,
and
it
is
this
,
it
is
true
indeed
,
Christians
are
under
a
two●old
Law
,
captives
and
bondmen
to
these
;
A
law
of
sin
in
their
members
,
bringing
them
in
subjection
to
the
lusts
of
the
flesh
.
Sin
hath
a
powerful
dominion
and
tyranny
over
every
man
by
nature
,
it
hath
a
sort
of
right
and
power
over
him
;
and
likewise
,
every
one
was
under
a
law
of
death
,
the
Law
of
God
cu●sing
him
,
and
sentencing
him
to
condemnation
,
because
of
sin
;
these
two
were
joynt
conquerours
of
all
mankind
.
But
,
saith
he
,
there
is
a
delivery
from
this
bondage
,
freedom
is
obtained
to
believers
,
by
Jesus
Christ
,
and
so
there
is
no
condemnation
to
them
that
are
in
Christ
,
and
so
they
walk
not
after
the
leading
and
direction
of
that
law
of
sin
within
them
,
but
after
the
guiding
of
our
blessed
Tutor
,
the
Spirit
of
God
.
If
you
ask
how
this
comes
to
pass
,
by
what
authority
,
or
law
,
or
power
,
is
this
releasement
and
freedom
obtained
?
Here
it
is
,
by
the
Law
of
the
Spirit
of
life
,
which
is
in
Christ
.
Christ
is
not
an
invader
,
or
unjust
conquerour
,
he
hath
fair
Law
for
what
he
doth
,
even
against
these
Laws
which
detains
unbelievers
in
bondage
:
There
is
a
higher
and
later
Law
on
his
side
,
and
he
hath
power
and
strength
to
accomplish
his
design
.
He
opposes
Law
unto
Law
,
and
life
unto
death
,
and
spirit
unto
flesh
;
a
Law
of
Spirit
,
unto
a
Law
of
sin
,
and
flesh
;
a
Law
of
life
,
unto
a
Law
of
death
.
In
a
word
,
the
Gospel
,
or
Covenant
of
Grace
,
unto
the
Law
,
or
Covenant
of
Wo●ks
;
the
powerful
and
living
Spirit
of
grace
that
wrought
mightily
in
him
,
is
set
●●re-against
the
power
of
sin
and
Satan
,
in
us
,
and
against
us
;
the
one
gives
him
right
and
title
to
conquer
,
the
other
accomplisheth
him
for
the
work
;
and
by
these
two
,
are
believers
in
Jesus
Christ
made
free-men
,
who
were
bond-men
.
That
then
which
we
would
speak
from
these
words
,
is
the
common
lot
of
all
men
by
nature
,
viz.
to
be
under
the
power
of
sin
,
and
sentence
of
death
;
the
special
exemption
of
believers
in
Christ
,
and
immunity
from
this
,
or
delivery
from
it
,
and
then
the
true
ground
and
cause
of
this
delivery
from
that
bondage
;
which
three
are
contained
in
the
words
.
It
is
a
purpose
indeed
of
a
high
nature
,
and
of
high
conce●nment
to
us
all
,
our
life
and
death
is
wrapt
up
in
this
;
you
may
hear
ma●y
things
more
gladly
,
but
if
ye
knew
it
,
none
so
profitable
.
Therefore
let
us
gather
our
spirits
to
the
consideration
of
these
particulars
.
As
the
first
,
all
men
are
under
the
bondage
of
a
twofold
Law
,
the
law
of
sin
within
them
,
and
the
law
of
death
without
them
.
Man
was
created
righteous
,
but
,
saith
the
wise
man
,
he
found
out
many
inventions
;
a
sad
invention
indeed
,
he
found
but
misery
and
slavery
to
himself
,
who
was
made
free
and
happy
.
His
freedom
and
happiness
was
to
be
in
subjection
to
his
Maker
,
under
the
just
and
holy
commands
of
his
Lord
who
had
given
him
breath
and
being
;
it
was
no
captivity
,
or
restraint
,
to
be
compassed
about
with
the
hedges
of
the
Lords
holy
Law
,
no
more
then
it
is
a
restraint
on
a
mans
liberty
,
to
have
his
way
hedged
in
,
where
he
may
safely
walk
,
that
he
may
keep
himself
within
it
,
from
pits
and
snares
on
every
hand
.
But
alace
!
(
if
we
may
say
,
alace
!
when
we
have
such
a
redemption
in
Jesus
Christ
)
Adam
was
not
content
with
that
happiness
,
but
seeking
after
more
liberty
,
he
sold
himself
into
the
hands
of
strange
lords
,
first
sin
,
and
then
death
.
Other
lords
besides
thee
,
O
Lord
,
have
dominion
over
us
,
Isa.
26.13
.
This
is
too
true
in
this
sense
,
Adam
seeking
to
be
as
the
Lord
himself
,
lost
his
own
lordship
and
dominion
over
all
the
works
of
Gods
hands
,
and
became
a
servant
to
the
basest
and
most
abominable
of
all
,
even
that
which
is
most
hateful
to
the
Lord
,
to
sin
and
death
:
And
this
is
the
condition
we
are
now
born
into
.
Consider
it
,
I
pray
you
,
we
are
born
captives
and
slaves
,
the
most
noble
,
the
most
ingenuous
,
and
the
most
free
of
us
all
:
Paul
speaks
of
it
as
a
priviledge
,
to
be
born
free
,
to
be
free
in
mans
Common-wealth
.
It
is
counted
a
dignity
to
be
a
free
Citizen
or
Burgess
of
a
Town
:
Liberty
is
the
great
claim
of
people
now
a
dayes
,
and
indeed
it
is
the
great
advantage
of
a
people
to
enjoy
that
mother
,
and
womb-priviledge
,
and
right
.
But
,
alace
!
what
is
all
this
to
be
free-born
in
a
civil
society
?
it
is
but
the
state
of
a
man
among
men
,
it
reaches
no
further
then
the
outward
man
,
his
life
or
estate
.
But
here
is
a
matter
of
greater
moment
,
know
ye
what
state
your
souls
are
in
?
your
souls
are
incomparably
more
worth
than
your
bodies
,
as
much
as
eternity
surpasseth
this
inch
of
time
,
or
immortality
exceeds
mortality
;
your
souls
are
your selves
indeed
,
your
bodies
are
but
your
house
,
or
tabernacle
ye
lodge
into
for
a
season
:
Now
then
,
I
beseech
you
ask
whether
ye
be
born
free
or
not
;
if
your
souls
be
slaves
,
ye
are
slaves
indeed
,
for
so
the
Evangelist
changeth
these
;
Matthew
saith
,
in
ch.
16.
●6
.
What
hath
a
man
gained
if
he
lose
his
soul
?
And
Luke
9.25
saith
,
What
hath
he
gained
,
if
he
lose
himself
?
Therefore
you
are
not
free
indeed
,
except
your
souls
be
f●ee
:
What
is
it
,
I
pray
you
,
to
enjoy
freedom
among
men
?
I
a●k
you
what
are
ye
before
God
,
whether
bond
or
free
?
this
is
the
business
in●eed
.
The
Phari●ees
pleaded
a
claim
to
the
liberty
and
priviledge
of
being
,
Abrahams
sons
and
children
,
and
thought
they
might
hence
conclude
they
were
Gods
children
:
But
our
Lord
Je●us
,
discovers
this
mis●ake
,
when
he
tells
them
of
a
freedom
and
libe●ty
that
he
came
to
proclaim
to
men
,
to
purchase
to
them
,
and
bestow
on
them
;
they
stumbled
at
this
Doctrine
:
What
,
say
they
,
talkest
thou
to
us
of
making
us
free
,
we
were
never
in
bondage
,
for
we
be
Abrahams
chil●ren
?
This
is
even
the
language
of
our
hearts
,
when
we
tell
you
,
that
ye
are
born
heirs
of
wrath
,
and
slaves
of
sin
and
satan
,
he●e
is
the
secret
whispering
of
hearts
;
we
be
Abrahams
seed
,
we
were
never
in
bondage
to
any
.
We
be
baptized
Christians
,
we
have
a
Church
State
,
have
the
priviledges
,
and
liberties
,
not
only
of
Subject●
in
the
State
,
but
of
Members
in
the
Church
;
why
sayest
thou
,
we
are
bond-men
?
I
would
wish
,
ye
were
all
free
indeed
,
but
that
cannot
be
till
ye
know
your
bondage
.
Consider
then
,
I
beseech
you
,
that
you
may
be
free
subjects
in
a
State
,
and
free
members
in
a
Church
,
and
yet
in
bondage
,
under
the
law
of
sin
and
death
.
This
was
the
mistake
,
that
was
a
ground
of
presumption
in
the
Jews
,
and
occasioned
their
stumbling
at
this
Stone
of
salvation
,
laid
in
Sion
;
you
think
you
have
Church-priviledges
,
and
what
needs
more
?
Be
not
deceived
,
you
are
servants
of
sin
,
and
therefore
not
free
.
There
are
two
sorts
,
or
rather
two
ranks
of
persons
,
in
Gods
house
,
Sons
,
and
slaves
;
the
son
abides
in
the
house
for
ever
,
the
slave
but
for
a
time
;
when
the
time
expires
,
he
must
go
out
,
or
be
cast
out
.
The
Church
is
Gods
house
,
but
many
are
in
it
,
that
will
not
dwell
in
it
,
many
have
the
outward
liberties
of
this
house
,
that
have
no
interest
in
the
special
mercies
,
and
loving
kindnesse
proper
to
children
.
The
time
will
come
,
that
the
most
part
of
the
visible
Church
,
who
are
baptized
,
and
have
eaten
with
him
at
his
Table
,
and
had
a
kind
of
frien●ship
to
him
here
,
shall
be
cast
out
as
bondmen
,
and
Isaac
only
shall
be
kept
within
,
the
child
of
the
promise
.
The
house
that
is
here
,
hath
some
inward
Sanctuary
,
and
some
utter
Porches
;
many
have
accesse
to
these
,
that
never
enters
within
the
secret
of
the
Lord
,
and
so
shall
not
dwell
in
the
house
above
:
It
is
not
so
much
the
business
,
who
shall
enter
into
the
holy
hill
,
but
who
shall
stand
and
dwell
in
it
.
The
day
of
Judgement
w●ll
be
a
great
day
of
excommunication
;
O
how
many
thousands
will
be
then
cut
off
from
the
Church
of
the
living
God
,
and
delivered
over
●o
satan
,
because
they
were
●eally
●nder
his
powe●
,
while
they
were
Church-mebers
and
Abrahams
sons
?
Let
me
tell
you
then
,
that
all
of
us
were
once
in
this
state
of
bondage
,
which
Christ
speaks
of
,
He
that
committeth
sin
,
is
the
servant
of
sin
,
John
8.34
.
and
the
servant
abids
not
in
the
house
for
ever
:
So
that
I
am
a●raid
,
many
of
us
who
are
in
the
visible
Church
,
and
stand
in
this
Congregation
,
shall
not
have
liberty
to
stand
in
the
assembly
of
the
fi●st-born
,
when
all
the
Sons
are
gathered
in
one
to
the
new
Ierusalem
;
sin
hath
a
right
over
us
,
and
it
hath
a
power
over
us
,
and
the●efore
it
is
called
a
law
of
sin
,
the●e
is
a
kind
of
authority
that
it
hath
over
u●
,
by
vertue
of
Gods
Justice
,
and
our
own
voluntary
consent
.
The
Lord
in
his
righteou●nesse
,
hath
given
over
all
the
posterity
of
Adam
,
for
his
sin
,
which
he
sinned
,
as
●
common
person
,
representing
us
,
he
hath
given
us
all
over
to
the
power
of
a
body
of
death
within
us
.
Since
man
did
choose
to
depa●t
from
his
Lord
,
he
hath
justly
delivered
him
into
the
hands
of
a
strange
Lord
to
have
dominion
over
him
.
The
transmitting
of
such
an
original
pollution
,
to
all
men
,
is
an
act
of
glorious
justice
.
As
he
in
jus●i●e
gives
men
over
to
the
lusts
of
their
own
hearts
now
,
for
following
of
these
lusts
.
Contrary
to
his
will
,
so
was
it
at
first
,
by
one
mans
disobedience
m●ny
were
m●de
sinners
;
and
that
in
Gods
holy
righteousnesse
,
sin
entred
into
the
World
,
and
had
permission
of
God
,
to
subdue
and
conquer
the
World
to
it self
,
because
man
would
not
be
subject
to
God
.
But
as
there
is
the
justice
of
God
in
it
,
so
there
is
a
voluntary
choice
and
election
,
which
gives
sin
a
power
over
us
;
we
choose
a
strange
lord
,
and
he
lords
it
over
us
:
We
say
to
our
lusts
,
Come
ye
and
rule
over
us
,
we
submit
our
reason
,
our
conscience
and
all
,
to
the
guidance
and
leading
of
our
blind
affections
,
and
passions
;
we
choose
our
bondage
for
liberty
,
and
thus
sin
h●th
a
kind
of
law
over
us
,
by
our
own
consent
;
it
exerciseth
a
jurisdiction
;
and
when
once
it
is
installed
in
power
,
and
clothed
with
it
,
it
is
not
so
easie
again
,
to
put
it
out
of
that
throne
:
there
is
a
conspiring
(
so
to
speak
)
of
these
two
,
to
make
out
the
jurisdiction
and
authority
of
sin
over
us
,
God
gives
us
over
to
iniquity
and
unrighteousnesse
,
and
we
yield
our selves
over
to
it
,
Rom.
6.16.19
.
we
yield
our
members
servants
to
iniquitie
;
a
little
pleasure
or
commodity
,
is
the
bait
that
ensnares
us
to
this
,
we
give
up
our selves
,
and
joyn
to
our
idols
,
and
God
ratifies
it
,
in
a
manner
,
and
passeth
such
a
sentence
,
Let
them
alone
,
he
sayes
,
go
ye
every
one
and
serve
your
idols
,
Ezek.
23.
since
ye
would
not
serve
me
,
be
doing
,
go
serve
your
lusts
,
look
if
they
be
better
masters
then
I
;
look
what
wages
they
will
give
you
.
Now
,
let
us
again
consider
what
power
sin
hath
,
being
thus
cloathed
with
a
sort
of
authority
.
O!
but
it
is
mighty
,
and
works
mightily
in
men
.
It
reigns
in
our
mortal
bodies
,
Rom.
6.12
.
here
is
the
throne
of
sin
established
,
in
the
lusts
and
affections
of
the
body
,
and
from
hence
,
it
emits
laws
,
and
statutes
,
and
sends
out
commands
to
the
soul
,
and
whole
man
.
Man
choose
at
first
,
to
hearken
to
the
counsel
of
his
senses
,
that
said
,
it
was
pleasant
and
good
,
to
eat
of
the
forbidden
fruit
;
but
that
counsel
is
now
turned
into
a
command
,
sin
hath
gotten
a
scepter
there
,
to
rule
over
the
spirit
which
was
born
a
free
Prince
,
sin
hath
conquered
all
our
strength
,
or
,
we
have
given
up
unto
it
all
our
strength
;
any
truth
that
is
in
the
conscience
,
any
knowledge
of
God
,
or
Religion
,
all
this
is
incarcerated
,
detained
in
a
prison
of
unrighteous
affections
:
sin
hath
many
strong
holds
and
bulwarks
in
our
flesh
,
and
by
these
,
commands
the
whole
spirit
and
soul
in
man
,
and
leads
captive
every
thought
to
the
obedience
of
the
flesh
.
You
know
how
strong
it
was
in
holy
Paul
,
Rom.
7.
what
a
mighty
battel
and
wrestling
he
had
,
and
how
near
he
was
to
fainting
and
giving
over
:
How
then
must
it
have
an
absolute
,
and
soveraign
,
full
dominion
over
men
in
nature
,
there
being
no
contrary
principle
within
by
nature
to
debate
with
it
,
it
rules
without
much
controlment
;
there
may
be
many
convictions
of
conscience
,
and
sparkles
of
light
against
sin
,
but
these
are
quickly
extinguised
and
buried
:
Nay
,
all
these
principles
of
light
,
and
knowledge
in
the
conscience
,
do
oftentimes
strengthen
sin
,
as
some
things
are
confirmed
,
not
weakned
by
opposition
;
unequal
and
saint
opposition
strengthens
the
adversary
,
as
cold
,
compassing
springs
,
makes
them
hotter
:
So
it
is
here
,
sin
takes
occasion
by
the
command
,
to
work
all
manner
of
concupiscence
,
Rom.
7.8
.
Without
the
Law
,
sin
is
in
a
manner
dead
,
but
when
any
adversary
appears
,
when
our
lusts
and
humors
are
crossed
,
then
they
unite
their
strength
against
any
such
opposition
,
and
brings
forth
more
sinful
sin
.
The
knowledge
and
conscience
that
many
have
,
serves
for
nothing
,
but
to
make
their
sins
greater
,
to
exasperat
and
imbitter
their
spirits
and
lusts
against
God
:
why
torments
thou
me
before
the
time
?
It
s
a
devilish
disposition
that
is
in
us
all
,
we
cannot
indure
the
light
,
because
our
deeds
are
evil
.
Let
us
but
consider
these
particulars
,
and
we
shall
know
the
power
and
dominion
of
sin
.
First
,
Consider
the
extent
of
its
dominion
,
both
in
regard
of
all
men
,
and
all
in
every
man
:
I
say
,
all
men
,
there
is
none
of
us
exempted
from
it
;
the
most
noble
,
and
the
most
base
.
Sin
is
the
Catholick
king
,
the
universal
king
,
or
rather
satan
,
who
is
the
prince
of
this
world
,
and
he
rules
the
world
by
this
law
of
sin
,
which
is
even
the
contradiction
of
the
Law
of
God
.
Who
of
you
believes
this
,
that
satans
kindom
is
so
spacious
?
that
it
is
even
over
the
most
part
in
the
visible
Church
;
this
is
the
Emperour
of
the
world
.
The
Turk
vainly
arrogats
this
title
to
himself
,
but
the
devil
is
truly
so
,
and
we
have
Gods
own
testimony
for
it
:
All
Kings
,
all
Nobles
,
all
Princes
,
all
People
,
rich
and
poor
,
high
and
low
,
are
once
subjects
of
this
prince
,
ruled
by
this
black
law
of
sin
.
Oh!
know
your
condition
,
whose
servants
ye
are
;
think
not
within
your selves
,
we
have
Abraham
for
our
father
,
we
are
baptized
Christians
:
No
,
know
,
that
all
of
us
are
once
the
children
of
satan
,
and
do
his
works
,
and
fulfil
his
will
.
But
,
moreover
,
all
that
is
in
us
,
is
subject
to
this
law
of
sin
;
all
the
faculties
of
the
soul
,
the
understanding
is
under
the
power
of
darkness
,
the
affections
under
the
power
of
corruption
,
the
mind
is
blinded
,
and
the
heart
is
hardened
,
the
soul
alienated
from
God
,
who
is
its
life
,
all
the
members
and
powers
of
a
man
yielded
up
as
instruments
of
unrighteousnesse
,
every
one
to
execute
that
wicked
law
,
and
fulfill
the
lusts
o●
the
flesh
.
This
dominion
is
over
all
a
mans
actions
,
even
those
that
are
in
best
account
,
and
esteem
among
men
;
your
honest
,
upright
dealing
with
men
,
your
most
religious
performances
to
God
,
they
are
more
conformed
to
the
law
of
sin
,
then
to
the
law
of
God
,
Hag.
2.14
.
this
nation
,
and
the
work
of
their
hands
,
and
that
which
they
offer
,
is
unclean
.
All
your
works
,
your
good
works
,
are
infected
with
this
pollution
;
sin
hath
defiled
your
persons
,
and
they
defile
all
your
actions
,
the
infection
is
mutual
,
these
actions
again
defiles
your
persons
still
more
:
To
the
impure
,
all
things
are
impure
,
even
their
mind
and
conscience
is
defiled
,
Tit.
1.15
.
Do
what
you
can
,
ye
who
are
in
nature
cannot
please
God
,
it
s
but
obedience
to
the
law
of
sin
that
is
in
you
.
Bu●
,
2.
Consider
the
intensness
and
force
of
this
power
,
how
mighty
it
is
,
in
working
against
all
oppositions
whatsoever
,
unless
it
be
overcome
by
Almighty
power
.
Nothing
but
All-might
can
conquer
this
power
:
The
spirit
that
works
in
men
by
nature
,
is
of
such
activity
and
efficacy
,
that
it
drives
men
on
furiously
,
as
if
they
were
possessed
,
to
their
own
ruine
.
How
much
hath
it
of
a
mans
consent
?
and
so
it
drives
him
strongly
and
irresistibly
.
Much
will
,
desire
,
and
greediness
,
will
make
corruption
run
like
a
River
,
over
all
its
Banks
,
set
in
the
way
thereof
,
Counsel
,
Perswasion
,
Law
,
Heaven
,
Hell
,
yet
mens
corruption
must
be
over
all
those
:
Preaching
,
Threatnings
,
Convictions
of
Conscience
,
are
but
as
flaxen
ropes
to
bind
a
Sampson
,
sin
within
easily
breaks
them
.
In
a
word
,
no
created
power
is
of
sufficient
vertue
to
bind
the
strong
man
,
it
must
be
one
mightier
then
he
,
and
that
is
the
Spirit
of
Jesus
Christ
.
Do
ye
not
see
men
daily
drawn
after
their
lusts
,
as
beasts
,
following
their
senses
as
violently
as
a
horse
rusheth
to
the
battel
?
If
there
be
any
gain
or
advantage
to
oyl
the
wheels
of
affection
,
O
how
runs
men
head-long
?
there
is
no
crying
will
hold
them
.
In
sum
,
sin
is
become
all
one
with
us
;
its
incorporat
into
the
man
,
and
become
one
with
his
affections
,
and
then
these
command
.
SERMON
VIII
.
Vers.
2.
For
the
Law
of
the
Spirit
of
life
,
in
Christ
Iesus
,
hath
made
me
free
,
&c.
THat
whereabout
the
thoughts
and
discourses
of
men
now
run
,
is
freedom
and
liberty
,
or
bondage
and
slavery
.
All
men
are
af●aid
to
lose
their
liberties
,
and
be
made
servants
to
strangers
:
And
indeed
liberty
,
whether
National
,
or
personal
,
even
in
civil
respects
,
is
a
great
mercy
and
priviledge
;
but
,
alace
!
men
know
not
,
neither
do
they
consider
what
is
the
ground
and
reason
of
such
changes
,
and
from
what
fountain
it
flows
,
that
a
Nation
of
a
long
time
●ree
from
a
forraign
yoke
,
should
now
be
made
to
submit
their
necks
unto
it
.
Many
wonder
that
our
Nation
unconquered
in
the
dayes
of
ignorance
,
and
darkness
,
should
now
be
conquered
in
the
days
of
the
Gospel
;
and
there
want
not
many
ungodly
spirits
,
that
will
rather
impute
the
fault
unto
the
Reformation
of
Religion
,
that
take
it
to
themselves
.
There
are
many
secret
heart-jealousies
among
us
,
that
Christ
is
a
hard
Master
,
and
cannot
be
served
.
But
would
you
know
the
true
original
of
our
apparent
and
threatned
bondage
?
Come
and
see
,
come
and
consider
something
expressed
in
these
words
.
All
your
thoughts
are
busied
about
civil
liberty
,
but
you
do
not
consider
that
you
are
in
bondage
while
you
are
free
,
and
that
to
worse
masters
than
you
fear
.
We
are
under
a
law
of
sin
and
death
,
that
hath
the
dominion
and
sway
in
all
mens
affections
and
conversations
;
and
when
the
glorious
liberty
of
the
Sons
of
God
is
offered
unto
us
in
the
Gospel
,
when
the
Son
hath
come
to
make
us
free
,
we
love
our
own
chains
,
and
will
not
suffer
them
to
be
loosed
:
therefore
it
is
that
a
Nation
that
hath
despised
such
a
gracious
offer
of
peace
and
freedom
in
Jesus
Christ
,
is
robbed
and
spoiled
of
peace
and
freedom
.
When
this
Law
of
the
Spirit
of
life
in
Christ
is
published
and
proclaimed
openly
unto
Congregations
,
unto
Judicatories
,
and
unto
persons
,
yet
few
do
regard
it
;
the
generality
are
in
bondage
to
a
contrary
law
of
sin
,
and
this
they
serve
in
the
lusts
thereof
.
Yea
,
(
which
most
of
all
aggravats
and
heightens
the
offence
)
even
after
we
have
all
of
us
professed
a
subjection
to
the
Law
of
God
,
and
to
Jesus
Christ
,
the
King
,
and
Law-giver
,
we
are
in
an
extraordina●y
way
ingaged
to
the
Lord
,
by
many
Oaths
and
Covenants
to
be
his
people
;
we
did
consent
that
he
should
be
our
King
,
and
that
we
should
be
ruled
in
our
profession
and
practice
by
his
Word
and
will
,
as
the
fundamental
Laws
of
this
his
Kingdom
;
we
did
solemnly
renounce
all
strange
lords
,
that
had
tyrannized
over
us
;
and
did
swear
against
them
,
never
to
yeeld
willing
obedience
unto
them
;
namely
,
the
lusts
of
the
world
,
ignorance
of
God
,
unbelief
,
and
disobedience
.
Now
what
became
of
all
this
work
,
you
may
know
,
the
generality
of
all
ranks
have
rebelled
against
that
Lord
,
and
Prince
,
and
withdrawn
from
his
allegiance
,
and
revolted
unto
the
same
lusts
and
wayes
,
these
same
courses
against
which
we
had
both
by
our
profession
of
Christianity
,
and
solemn
oaths
engaged
our selves
;
and
so
men
have
voluntarily
and
heartily
subjected
themselves
unto
the
laws
of
sin
,
and
desires
of
the
flesh
.
Hence
is
the
beginning
of
our
ruine
,
because
we
would
not
serve
our
own
God
and
Lord
in
our
own
land
,
therefore
are
so
many
led
away
captive
to
serve
strangers
in
another
land
,
therefore
we
are
like
to
be
captives
in
our
own
land
;
because
we
refused
homage
to
our
God
,
and
obeyed
strange
lords
within
;
therefore
are
we
given
up
to
the
lust
of
strangers
without
.
I
would
have
you
thinking
,
and
that
seriously
,
that
there
are
worse
masters
you
serve
,
then
these
you
most
hate
,
and
that
there
is
a
worse
bondage
,
whereof
you
are
insensi●le
,
then
that
you
fear
most
,
you
fear
strangers
,
but
your
greatest
evil
is
within
you
;
you
might
retire
within
,
and
behold
wor●e
masters
,
and
mo●e
pernicious
and
mortal
enemies
to
your
well-being
.
T●is
is
the
case
of
all
men
by
nature
,
and
of
all
men
as
far
as
in
nature
;
sin
ruling
,
commanding
in
them
,
and
lording
it
over
them
,
and
they
willingly
following
after
the
commandment
,
and
so
oppressed
and
broken
in
judgement
.
If
you
could
but
rightly
look
upon
other
men
,
you
might
see
,
that
they
who
are
servants
o●
diverse
lusts
,
are
not
their
own
men
(
so
to
speak
)
they
have
not
the
command
of
themselves
.
Look
upon
a
man
given
to
drunkenness
,
and
what
a
slave
is
he
?
whither
doth
not
his
lust
drive
him
?
let
him
bind
himself
with
resolutions
,
with
vows
,
yet
he
cannot
be
holden
by
them
;
shame
before
men
,
losse
of
estate
,
decay
of
health
,
temporal
punishment
,
nay
,
eternal
,
all
set
together
,
cannot
keep
him
from
fulfilling
the
desires
of
that
lust
,
when
he
hath
opportunity
.
A
man
given
to
covetousness
,
how
doth
he
serve
that
idol
?
how
doth
he
forget
himself
to
be
a
man
?
or
to
have
a
reasonable
●oul
within
him
,
he
is
so
devoted
to
it
,
and
thus
it
is
with
every
man
by
nature
:
there
may
be
many
petty
little
gods
,
that
he
worships
upon
occasion
,
but
every
unrenewed
man
hath
some
one
thing
predominant
in
him
,
unto
which
he
hath
sworn
obedience
and
devotion
.
The
man
most
civilized
,
most
abstract
from
the
grosser
outward
pollutions
,
yet
certainly
,
his
heart
within
is
but
a
temple
full
of
idols
,
to
the
love
and
service
of
which
he
is
devoted
.
There
is
some
of
the
fundamental
laws
of
satans
kingdom
,
that
rules
in
every
natural
man
,
either
the
lust
of
the
eyes
,
or
the
lust
of
the
flesh
,
or
the
pride
of
life
;
every
man
sacrificeth
to
one
of
these
,
his
credit
and
honour
,
or
his
pleasure
,
or
his
profite
:
Self
,
whatever
way
refined
and
subtillized
in
some
,
yet
at
best
it
is
but
an
enemy
to
God
;
and
without
that
sphear
of
self
,
cannot
a
man
act
upon
natural
principles
,
till
a
higher
spirit
come
in
,
which
is
here
spoken
of
.
Oh!
that
you
would
take
this
for
bondage
,
to
be
under
this
woful
necessity
of
satisfying
and
fulfilling
the
desires
of
your
flesh
and
mind
,
Eph.
2.2
.
many
account
it
only
liberty
and
freedom
,
therefore
,
they
look
upon
the
laws
of
the
spirit
of
life
,
as
cords
and
bonds
,
and
consult
to
cast
them
off
,
and
cut
them
asunder
;
but
consider
,
what
a
wretched
life
you
have
with
your
imperious
lusts
.
The
truth
is
,
sin
is
for
the
most
part
its
own
punishment
;
I
am
sure
,
you
have
more
labour
and
toyl
in
fulfilling
the
lusts
of
sin
,
then
you
might
have
in
serving
God
;
mens
lusts
are
never
at
quiet
,
they
are
continually
putting
you
on
service
,
they
are
still
driving
and
dragging
men
headlong
,
hurrying
them
to
and
fro
,
and
they
cannot
get
rest
;
what
is
the
cause
of
all
the
disquiet
,
disorder
,
confusion
,
trouble
and
wars
in
the
world
?
from
whence
do
contentions
arise
,
come
they
not
hence
,
(
saith
Iames
4.1
.
)
even
of
the
lusts
that
war
in
our
members
.
It
is
these
that
trouble
the
world
,
and
these
are
the
troublers
of
Israels
peace
,
these
take
away
both
inward
peace
,
domestick
peace
,
and
national
peace
:
These
lusts
,
Covetousness
,
Ambition
,
Pride
,
Passion
,
Self-love
,
and
such
like
;
do
set
nation
against
nation
,
men
and
men
,
people
and
people
by
the
ears
.
These
multiply
businesses
beyond
necessity
;
these
multiply
cares
without
profit
,
and
so
bring
forth
vexation
and
torment
.
If
a
man
had
his
lusts
subdued
,
and
his
affections
composed
unto
moderation
and
sobriety
,
O
what
a
multitude
of
noysom
and
hurtful
cares
should
he
then
be
freed
from
,
what
a
sweet
calmness
should
possess
that
spirit
.
Will
you
be
perswaded
of
it
,
Beloved
in
the
Lord
,
that
it
were
easier
to
serve
the
Lord
,
then
to
serve
your
lusts
,
that
they
cost
you
more
labour
,
disquiet
,
perplexity
,
and
sorrow
,
than
the
Lords
service
will
;
that
so
you
may
weary
of
such
masters
,
and
groan
to
be
from
under
such
a
law
of
sin
.
But
,
if
that
will
not
suffice
to
perswade
you
,
then
consider
,
in
the
next
room
,
if
you
will
needs
serve
a
law
of
sin
,
you
must
needs
be
subject
to
a
law
of
death
;
if
you
will
not
be
perswaded
to
quite
the
service
of
sin
,
then
tell
me
,
what
think
you
of
your
wages
?
The
wages
of
sin
is
death
,
that
you
may
certainly
expect
;
and
can
you
look
and
long
for
such
wages
?
God
hath
joyned
these
together
,
by
a
perpetual
ordinance
,
they
come
in
the
world
together
,
sin
entered
,
and
death
by
sin
,
and
they
have
gone
hand
in
hand
together
since
:
and
think
you
to
dissolve
what
God
hath
joyned
?
Before
you
go
further
,
and
obey
sin
more
,
think
,
I
pray
you
,
what
it
can
give
you
,
what
doth
it
give
you
for
the
present
?
but
much
pain
and
toyl
,
and
vexation
,
in
stead
of
promised
pleasure
,
and
satisfaction
.
Sin
doth
with
all
men
,
as
the
devil
doth
with
some
of
his
sworn
vassals
,
and
servants
,
they
have
a
poor
wretched
life
with
him
,
they
are
wearied
and
troubled
,
to
satisfie
all
his
unreasonable
and
imperious
commands
;
he
loadens
them
with
base
service
,
and
they
are
still
kept
in
expectation
of
some
great
reward
,
but
for
the
present
,
they
have
nothing
but
misery
and
trouble
;
and
at
length
,
he
becomes
the
executione●
,
and
perpetual
tormenter
of
them
whom
he
made
to
serve
him
;
such
a
master
is
sin
,
and
such
wages
you
may
expect
:
Consider
then
,
what
your
expectation
is
,
before
you
go
on
,
or
engage
further
,
death
.
We
are
under
a
law
of
bodily
death
,
therefore
,
we
are
mortal
;
our
house
is
like
a
ruinous
lodge
,
that
drops
through
,
and
one
day
or
other
,
it
must
fall
:
sin
hath
brought
in
the
seeds
of
corruption
in
mens
nature
,
which
dissolves
it
,
else
it
had
been
immortal
:
But
,
there
is
a
worse
de●th
after
this
,
a
living
death
,
in
respect
of
which
,
simple
death
would
be
chosen
rather
;
men
will
rather
live
very
miserably
then
die
,
nature
hath
an
aversation
of
it
,
skin
for
skin
,
and
all
for
life
will
a
man
give
:
Death
imports
a
destruction
of
being
,
which
every
thing
naturally
seeks
to
preserve
.
But
O!
what
a
dreadful
life
is
it
,
worse
then
death
,
when
men
will
chose
death
rather
then
life
?
O!
how
terrible
will
it
be
,
to
hear
that
word
,
Hills
and
mountains
fall
on
us
,
and
cover
us
.
Men
newly
risen
,
their
bodies
and
souls
meet
again
,
after
a
long
separation
,
and
this
to
be
their
mutual
entertainment
one
to
another
,
the
body
to
wish
it
were
still
in
the
dust
,
and
the
soul
to
desire
it
might
never
be
in
the
body
:
Surely
,
if
we
had
so
much
grace
as
to
believe
this
,
and
tremble
at
it
,
before
we
be
forced
to
act
it
,
there
were
some
hope
;
if
we
could
perswade
our selves
once
of
this
,
that
the
wayes
of
sin
,
all
of
them
,
how
pleasant
,
how
profitable
soever
,
whatsoever
gain
they
bring
in
,
whatsoever
satisfaction
they
give
,
that
they
are
nothing
else
,
but
the
wayes
of
death
,
and
goe
down
to
the
chambers
of
hell
,
that
they
will
delude
and
deceive
us
,
and
so
in
end
destroy
us
:
If
we
might
once
believe
this
with
our
heart
,
there
were
some
hope
that
we
would
break
off
from
them
,
and
choose
the
untroden
paths
of
Godlinesse
,
which
are
pleasantnesse
and
peace
.
However
,
this
is
the
condition
of
all
men
,
once
to
be
under
sin
,
and
under
a
sentence
of
death
for
sin
:
It
s
the
unbelief
of
this
,
and
a
conceit
of
freedom
,
that
securely
and
certainly
destroyes
the
world
,
by
keeping
souls
from
Jesus
Christ
,
the
prince
of
life
.
But
there
is
a
delivery
,
and
that
is
the
thing
expressed
in
the
words
,
there
is
freedom
from
both
attainable
;
and
I
think
,
the
very
hearing
of
such
a
thing
,
that
there
is
a
redemption
from
sin
and
misery
possible
,
yea
,
and
that
some
are
actually
delivered
from
it
:
This
might
stir
up
in
our
hearts
,
some
holy
ambition
,
and
earnest
desire
after
such
a
state
;
how
might
it
awake
our
hearts
after
it
,
but
this
is
the
wofulnesse
of
a
natural
condition
that
a
soul
under
the
power
of
sin
,
can
neither
help
it self
,
nor
rightly
desire
help
from
another
,
because
the
will
is
captive
too
;
this
makes
it
a
very
desperat
and
remedilesse
businesse
to
any
humane
expectation
,
because
such
a
soul
is
well
pleased
with
its
own
setters
,
and
loves
its
own
prison
,
and
so
can
neither
long
for
freedom
,
nor
welcom
the
Son
who
is
come
to
make
free
.
But
yet
,
there
is
a
freedom
and
delivery
,
and
if
ye
ask
who
are
partakers
of
it
,
the
text
declares
it
to
you
,
even
these
who
are
in
Iesus
Christ
,
and
walk
according
to
the
Spirit
of
Christ
.
These
all
,
and
these
only
,
who
finding-themselves
dead
in
sins
and
trespasses
,
under
the
power
and
dominion
of
sin
,
and
likewise
under
the
sentence
of
death
and
condemnation
,
begin
to
lift
up
their
heads
,
upon
the
hope
of
a
Saviour
,
and
to
look
unto
their
Redeemer
,
as
poor
prisoners
,
whose
eyes
and
looks
are
strong
intreaties
,
and
in
stead
of
many
requests
;
such
as
give
an
intire
renounce
unto
their
former
wayes
,
and
prevailing
lusts
,
and
give
up
themselves
in
testimony
of
their
sense
of
his
unspeakable
favour
of
redemption
,
to
be
wholly
his
,
and
not
their
own
.
There
are
some
souls
who
are
free
from
the
dominion
of
sin
,
and
from
the
danger
of
death
,
some
who
were
once
led
about
with
divers
lusts
,
as
well
as
others
,
who
walked
after
the
course
of
this
world
,
and
fulfilled
the
desires
of
the
flesh
,
and
were
children
of
wrath
as
well
as
others
;
but
now
they
are
quickned
in
Christ
Iesus
,
and
have
abandoned
their
former
way
;
they
have
another
rule
,
another
way
,
another
principles
,
their
study
is
now
to
please
God
,
and
grow
in
holinesse
,
the
wayes
they
delighted
in
,
in
former
times
,
are
now
loathsome
;
they
think
that
a
filthy
puddle
,
which
they
drank
greedily
of
,
and
now
it
s
all
,
or
their
chiefest
grief
and
burden
,
that
so
much
of
that
old
man
,
must
be
carried
about
with
them
,
and
so
this
expresseth
many
groans
from
them
with
Paul
,
wa●
is
me
,
miserable
man
,
who
shall
deliver
me
?
Such
souls
are
,
in
a
manner
(
to
speak
so
)
half
redeemed
,
who
being
made
sensible
of
their
bondage
,
groan
and
pan●
for
a
Redeemer
:
The
day
of
their
compleat
redemption
is
at
hand
,
all
of
you
are
witnesses
of
this
,
that
there
are
some
thus
freed
,
but
they
are
signes
and
wonders
indeed
to
the
world
;
their
kinsmen
,
their
acquaintance
,
their
friends
and
neighbours
wonder
what
is
become
of
them
,
they
think
it
strange
they
walk
not
,
and
run
not
into
that
same
excess
of
riot
with
them
.
But
whosoever
thou
art
,
that
is
escaped
from
under
the
slavery
of
sin
,
wonder
at
the
world
,
that
doth
run
so
madly
on
their
own
destruction
,
think
is
strange
that
thou
ran
so
long
with
them
,
and
that
all
will
not
run
in
these
pleasant
wayes
with
thee
;
think
it
strange
,
that
thou
runs
so
slowly
,
when
so
great
a
prize
is
to
be
obtained
,
an
immortal
and
never
fading
Crown
.
If
mortifying
and
crucifying
the
lusts
of
the
flesh
,
if
dying
to
the
world
,
and
to
thy self
,
seem
very
hard
and
unpleasant
to
thee
,
if
it
be
as
the
plucking
out
of
thine
eye
,
and
cutting
off
thine
hand
;
know
then
,
that
corruption
is
much
alive
yet
,
and
hath
much
power
in
thee
;
but
remember
,
that
if
thou
can
have
but
so
much
grace
,
and
resolution
,
as
to
kill
and
crucifie
these
lusts
,
without
foolish
and
hurtful
pity
,
if
thou
canst
attain
that
victory
over
thy self
,
thou
shall
never
be
a
loser
,
thou
cannot
repent
it
afterward
:
To
die
to
our selves
and
the
world
,
to
kill
sin
within
:
O!
that
makes
way
to
a
life
hid
from
the
world
,
one
hour
whereof
is
better
than
many
ages
in
sinful
pleasure
:
Quicken
thy self
often
with
this
thought
,
that
there
is
a
true
life
after
such
a
death
,
and
that
thou
canst
not
passe
into
it
,
but
by
the
valley
of
the
death
of
thy
lusts
;
remember
,
that
thou
dost
but
kill
thine
enemies
,
which
embrace
,
that
they
may
strangle
thee
;
and
then
stir
up
your self
with
this
consideration
,
the
life
of
sin
will
be
thy
death
:
better
enter
heaven
,
without
these
lusts
,
then
go
to
hell
with
them
.
SERMON
IX
.
Vers.
2.
For
the
Law
of
the
Spirit
of
life
,
in
Christ
Iesus
,
hath
made
me
free
,
&c.
THat
which
makes
the
delivery
of
men
from
the
tyranny
of
sin
,
and
death
,
most
di●●icult
,
and
utterly
impossible
unto
nature
,
is
,
that
sinners
have
given
up
themselves
unto
it
,
as
if
it
were
true
liberty
,
that
the
will
and
affections
of
men
are
conquered
,
and
sin
hath
its
impe●ial
throne
seated
there
:
Other
conquerours
invade
men
against
their
will
,
and
so
they
rule
against
their
will
;
they
contain
men
in
subjection
by
fear
,
and
not
by
love
;
and
so
when
ever
any
occasion
offers
,
they
are
glad
to
cast
off
the
yoke
of
unwilling
obedience
.
But
,
sin
hath
first
conquered
mens
judgement
,
by
blinding
it
,
putting
out
the
eye
of
the
understanding
,
and
then
invaded
the
affections
of
men
,
drawn
them
over
to
its
side
,
and
by
these
,
it
keeps
all
in
a
most
willing
obedience
.
Now
,
what
hopes
are
there
then
of
delivery
,
when
the
prisoner
accounts
his
bondage
liberty
,
and
his
prison
a
palace
;
what
expectation
of
freedom
,
when
all
that
is
within
us
conspires
to
the
upholding
that
tyrranous
dominion
of
sin
,
against
all
that
would
cast
it
out
of
its
usurpation
,
as
if
they
were
mortal
enemies
?
Yet
there
is
a
delivery
possible
,
but
such
as
would
not
have
entered
in
the
heart
of
man
to
imagine
,
and
it
is
here
expressed
,
the
Law
of
the
Spirit
of
Life
,
&c.
this
declares
how
,
and
by
what
means
we
may
be
made
free
:
Not
indeed
by
any
power
within
us
,
not
by
any
created
power
without
us
,
sin
is
stronger
then
all
these
,
because
its
imperial
seat
is
within
,
far
without
the
reach
of
all
created
power
;
there
may
be
some
means
used
by
men
,
to
beat
it
out
of
the
out-works
of
the
outward
man
,
to
chase
it
out
of
the
external
members
;
some
means
to
restrain
it
from
such
gross
out-breaking●
,
but
ther●
is
none
can
lay
●iedge
to
the
soul
wi●hin
,
or
s●orm
the
unde●standing
and
will
,
where
it
hath
its
p●incipal
residence
,
its
inaccessible
,
and
impregnable
by
any
humane
power
:
no
intreaties
or
perswasions
,
no
terrors
or
threatnings
can
prevail
,
it
can
neither
be
stormed
by
violence
,
nor
undermined
by
skill
,
because
it
is
within
the
spirit
of
the
mind
:
Untill
at
length
some
other
spirit
stronger
then
our
spirit
come
;
till
the
Spirit
of
life
which
is
in
Christ
,
come
and
bind
the
strong
man
,
and
so
make
the
poor
soul
free
.
You
heard
that
we
were
under
a
law
of
death
,
and
under
the
power
of
sin
;
now
there
is
another
Law
,
answering
this
law
,
and
a
power
to
overcome
this
power
.
You
may
indeed
ask
,
by
what
law
of
authority
can
a
sinner
that
is
bound
over
by
Gods
Justice
,
unto
death
and
condemnation
be
released
?
Is
there
any
law
above
Gods
Law
,
and
the
sentence
of
his
Justice
?
The
Apostle
answers
,
that
there
is
a
Law
above
it
,
a
Law
after
it
,
the
Law
of
the
Spirit
of
Life
.
Jesus
Christ
opposes
Law
unto
law
,
the
Law
of
life
unto
the
law
of
death
;
the
Gospel
unto
the
Law
,
the
second
Covenant
unto
the
first
.
Thus
it
is
then
,
Iesus
Christ
,
the
eternal
Son
of
God
,
full
of
grace
and
truth
,
did
come
in
mans
stead
,
when
the
law
and
sentence
of
death
was
past
upon
all
mankind
,
and
there
was
no
expectation
from
the
terms
of
the
first
Covenant
,
that
there
should
be
any
dispensation
or
mitigation
of
the
rigour
of
it
,
he
obtains
this
,
that
so
many
as
God
had
chosen
unto
life
,
their
sins
and
their
punishment
might
be
laid
on
him
,
and
so
he
took
part
of
our
flesh
,
for
this
end
,
that
he
might
be
made
a
curse
for
us
,
and
so
redeem
us
from
the
curse
:
Thus
having
satisfied
Justice
,
and
fulfilled
the
sentence
of
death
,
by
suffering
death
,
him
hath
God
exalted
to
be
a
Prince
and
Saviour
,
and
the
head
of
all
things
.
In
compensation
of
this
great
and
weighty
work
given
him
by
his
Father
,
all
judgment
is
committed
to
him
,
and
so
he
sends
out
and
proclaims
another
Law
in
Sion
;
another
sentence
,
even
of
life
and
absolution
unto
all
,
and
upon
all
them
that
shall
believe
in
his
Name
.
Thus
you
see
the
law
of
death
abrogated
by
a
new
Law
of
life
,
because
our
Lord
and
Saviour
was
made
under
the
law
of
death
,
and
suffered
under
it
,
and
satisfied
it
,
that
all
his
seed
might
be
freed
from
it
,
and
might
come
under
a
life-giving
law
;
so
that
it
appears
to
be
true
,
that
was
said
at
first
,
there
is
no
condemnation
to
them
that
are
in
Christ
,
there
is
no
Law
,
no
Justice
against
them
.
But
then
another
difficulty
as
great
as
the
former
,
is
in
the
way
,
though
such
a
law
and
sentence
of
life
and
absolution
be
pronounced
in
the
Gospel
,
in
Christs
Name
,
yet
we
are
dead
in
sins
and
trespasses
,
we
neither
know
nor
feel
our
misery
,
nor
can
we
come
to
a
Redeemer
:
as
there
was
a
law
of
death
above
our
head
,
so
there
is
a
law
of
sin
within
our
hearts
,
which
rules
and
commands
us
;
and
there
is
neither
will
nor
ability
to
escape
from
under
it
.
It
is
true
,
life
and
freedom
is
preached
in
Christ
,
to
all
that
come
to
him
for
life
,
to
all
that
renounce
sins
dominion
,
is
remission
of
sin
preached
:
But
here
is
the
greatest
difficulty
,
how
can
a
dead
soul
stir
,
rise
,
and
walk
?
how
can
a
slave
to
sin
,
and
a
willing
captive
renounce
it
,
when
he
hath
neither
to
will
nor
to
do
?
Indeed
if
all
had
been
purchased
for
us
,
if
eternal
life
,
and
forgiveness
of
sins
,
had
been
brought
near
us
,
and
all
the
business
done
to
our
con●ent
,
and
that
only
wanting
;
if
these
had
been
the
terms
,
I
have
purchased
life
,
now
rise
and
embrace
it
of
your selves
;
truly
,
it
had
been
an
unsuccessful
bu●ine●●
,
Christ
had
lost
all
that
was
given
him
,
if
the
moment
and
weight
of
our
salvation
had
been
hung
upon
o●r
acceptation
:
T●erefore
,
it
is
well
provided
fo●
this
al●o
,
that
there
should
be
a
power
to
overcome
this
power
,
a
spirit
of
life
in
Christ
to
quicken
dead
sinner●
,
and
●aise
them
●p
,
and
draw
them
to
him
.
And
so
,
the
second
Adam●ath
●ath
this
prerogative
beyond
the
fi●st
,
that
he
is
only
a
living
soul
in
himself
,
but
a
quickening
spirit
to
all
that
a●e
given
him
of
the
Father
,
1
Cor.
15.45
.
So
then
,
as
Christ
Jesus
hath
law
and
right
on
his
side
,
to
free
us
from
death
,
so
he
hath
vertue
and
power
in
him
to
accomplish
our
delivery
from
sin
,
as
he
hath
fair
law
to
loose
the
chains
of
condemnation
,
and
to
repeal
the
sentence
past
against
us
,
without
prejudice
to
Gods
justice
,
he
having
fully
satisfied
the
same
in
our
name
;
so
he
hath
sufficient
power
given
him
,
to
loose
the
fetters
o●
sin
from
off
us
.
When
he
hath
pay'd
the
price
,
and
satisfied
the
Father
,
so
that
justice
can
crave
nothing
:
Yet
,
he
hath
one
adversary
to
deal
with
,
Satan
hath
sinners
bound
with
the
cords
of
their
own
lusts
,
in
a
prison
of
darkness
,
and
unbelief
;
Jesus
Christ
therefore
comes
out
to
conquer
this
enemy
,
and
to
redeem
his
elect
Ones
,
from
that
unjust
usurpation
of
sin
,
to
bring
them
out
of
the
prison
by
the
strong
hand
;
and
therefore
,
he
is
one
mighty
,
and
able
to
save
to
the
uttermost
,
he
hath
might
to
do
it
,
as
well
as
right
to
it
.
Consider
then
,
my
beloved
,
these
two
things
,
which
are
the
breasts
of
our
consolation
,
and
the
foundation
of
our
hope
;
we
are
once
lost
and
utterly
undone
,
both
in
regard
of
Gods
justice
,
and
our
own
utter
inability
to
help
our selves
,
which
is
strengthned
by
our
unwillingness
,
and
thus
made
a
more
desperat
busine●s
:
now
God
hath
provided
a
suitable
remedy
,
he
hath
laid
help
on
one
that
is
mighty
indeed
,
who
hath
almighty
power
,
and
by
his
power
he
fi●st
conflicted
with
the
punishment
of
our
sins
,
and
with
his
Fathers
wrath
,
and
hath
overcome
,
discharged
and
satisfied
that
,
and
so
hath
purchased
a
right
unto
us
,
to
give
salvation
to
whom
he
will
,
be
conquered
,
and
by
his
power
obtain
this
supream
autho●y
of
life
and
death
.
Now
,
having
his
authority
established
in
hi●
person
,
the
next
work
is
to
apply
this
purchase
,
act●ally
to
con●er
this
li●e
;
and
therefore
,
he
hath
almighty
power
to
raise
up
dead
sinners
,
to
creat
us
again
to
good
works
,
to
redeem
us
from
the
ty●anny
o●
sin
and
satan
,
whose
slaves
we
are
.
He
hath
a
spirit
of
li●e
,
which
he
communicats
to
his
seed
,
he
breaths
it
into
these
souls
that
he
died
for
,
and
dispossesseth
that
powerful
corruption
that
dwells
in
us
.
Hence
it
comes
to
passe
,
that
they
walk
after
the
Spirit
,
though
they
be
in
the
flesh
;
because
the
powerful
Spirit
of
Christ
hath
entered
,
and
taken
possession
of
their
spirits
,
Isa.
59.20
,
21.
Let
us
not
be
discouraged
in
our
apprehensions
of
Christ
,
when
we
look
on
our
ruinous
and
desperat●
estate
,
let
us
not
conclude
,
it
is
past
hope
,
and
past
his
help
too
.
We
do
proclaim
in
the
name
of
Jesus
Christ
,
that
there
is
no
sinner
,
howsoever
justly
under
a
sentence
of
death
and
damnation
,
but
they
may
in
him
find
a
relaxation
from
that
sentence
,
and
that
without
the
impairing
of
Gods
justice
,
and
this
is
a
marvelous
ground
of
comfort
,
that
may
establish
our
souls
,
1
Iohn
1.9
.
even
this
,
that
law
and
justice
is
upon
Christs
side
,
and
nothing
to
accuse
,
or
plead
against
a
sinner
,
that
imploys
him
for
his
Advocat
.
But
,
know
this
also
,
that
you
are
not
delivered
from
death
,
that
you
may
live
under
sin
;
nay
,
you
are
redeemed
from
death
,
that
you
may
be
freed
from
the
law
of
sin
,
but
that
must
be
done
by
his
almighty
Spirit
,
and
cannot
be
otherwayes
done
.
I
know
not
whether
of
these
is
matter
of
greatest
comfort
,
that
there
is
in
Christ
,
a
redemption
from
the
wrath
of
God
,
and
from
hell
,
and
that
there
is
a
redemption
too
,
from
sin
,
and
corruption
which
dwells
within
us
;
but
sure
I
am
,
both
of
them
will
be
most
sweet
and
comfortable
to
a
believer
,
and
without
both
,
Christ
were
not
a
compleat
Redeemer
,
nor
we
compleatly
redeemed
.
N●ithe●
would
a
believing
soul
,
in
which
there
is
any
measure
of
this
new
law
,
and
divine
life
,
be
satisfied
without
both
these
.
Many
are
miserably
deluded
in
their
apprehensions
of
the
Gospel
,
they
take
it
up
thus
,
as
if
it
were
nothing
but
a
proclamation
of
freedom
from
misery
,
from
death
and
damnation
,
and
so
the
most
part
catch
at
nothing
else
in
it
,
and
from
thence
takes
liberty
to
walk
after
their
former
lusts
and
courses
;
this
is
the
woful
practical
u●e
,
that
the
generality
of
hearers
,
make
of
the
free
intimation
of
pardon
,
and
forgiveness
of
sin
,
and
delivery
from
wrath
;
they
admit
some
general
notion
of
that
,
and
stops
there
,
and
examines
not
what
further
is
in
the
Gospel
,
and
so
you
will
see
the
slaves
of
sin
,
professing
a
kind
of
hope
of
freedom
from
death
,
the
servants
and
vassals
of
corruption
,
who
walk
after
the
course
of
this
world
,
and
fulfill
the
lusts
,
and
desires
of
their
mind
and
flesh
,
yet
fancying
a
freedom
and
immunity
from
condemnation
,
men
living
in
sin
,
yet
thinking
of
escaping
wrath
,
which
dreams
could
not
be
entertained
in
men
,
if
they
did
drink
in
all
the
truth
,
and
open
both
their
ears
to
the
Gospel
,
if
our
spirits
were
not
narrow
and
limited
,
and
so
excluded
the
one
half
of
the
Gospel
,
that
is
,
our
redemption
from
sin
.
There
is
too
much
of
this
,
even
among
the
children
of
God
,
a
strange
narrowness
of
spirit
,
which
admits
not
whole
and
intire
truth
;
it
falls
out
often
,
that
when
we
think
of
delivery
from
death
and
wrath
,
we
forget
in
the
mean
time
the
end
and
purpose
of
that
,
which
is
,
that
we
may
be
freed
from
sin
,
and
serve
the
living
God
without
fear
.
And
if
at
any
time
we
consider
,
and
busie
our
thoughts
about
freedom
from
the
law
of
sin
,
and
victory
over
corruption
;
such
is
the
scantness
of
room
and
capacity
in
our
spirits
,
that
we
loss
the
remembrance
of
delivery
from
death
,
and
condemnation
,
in
Christ
Jesus
;
thus
we
are
tossed
between
two
extreams
,
the
quick-sands
of
presumption
and
wantonness
,
and
the
rocks
of
unbelief
and
despair
,
or
discouragement
,
both
of
which
,
do
kill
the
Christians
life
,
and
make
all
to
fade
and
wither
.
But
this
were
the
way
,
and
only
way
,
to
preserve
the
soul
in
good
case
,
even
to
keep
these
two
continually
in
our
●ight
,
that
we
are
redeemed
from
death
and
misery
in
Christ
,
and
that
not
to
serve
our selves
,
or
to
continue
in
our
sins
,
but
that
we
may
be
redeemed
from
that
sin
,
that
dwells
in
us
,
and
that
both
these
are
purchased
by
Jesus
Christ
,
and
done
by
his
power
;
the
one
in
his
own
person
,
the
other
by
his
Spirit
within
us
.
I
would
have
you
correcting
your
misapprehensions
of
the
Gospel
:
do
not
so
much
look
on
victory
and
freedom
from
sin
,
as
a
duty
and
task
,
though
we
be
infinitly
bound
to
it
;
but
rather
as
a
priviledge
and
dignity
conferred
upon
us
by
Christ
▪
Look
not
upon
it
,
I
say
,
only
as
your
duty
,
as
many
do
;
and
by
this
means
are
discouraged
from
the
sight
of
their
own
infirmity
and
weakness
,
as
being
too
weak
for
such
a
strong
party
:
but
look
upon
it
as
the
one
half
,
and
greater
half
of
the
benefite
conferred
by
Christs
death
,
as
the
greater
hall
of
the
redempti●n
which
the
Redeemer
by
his
office
is
bound
to
accomplish
:
He
will
redeem
Israel
from
all
his
iniquities
;
with
him
is
plenteous
red●mp●ion
,
P●al.
130.7
,
8.
This
is
the
plenty
,
this
is
the
sufficiency
of
i●
,
that
he
redeems
not
only
from
misery
,
but
from
iniquity
,
and
that
,
all
iniquities
.
I
would
not
desire
a
believers
soul
to
be
in
a
better
posture
here-away
,
then
this
,
to
be
looking
upon
sin
in●dwelling
,
a●
his
bondage
,
and
redemption
●rom
it
,
as
freedom
;
to
account
●im●elf
in
so
far
free
,
as
t●e
free
Spirit
of
Christ
enters
and
w●ites
that
●●ee
Law
of
love
and
obedience
in
his
heart
,
and
blots
out
these
base
characters
of
the
law
of
sin
.
It
were
a
good
temper
to
be
groaning
for
the
redemption
of
the
soul
;
and
why
doth
a
believer
groan
for
the
redemption
of
the
body
,
but
because
he
shall
then
be
freed
wholly
from
the
law
o●
sin
,
and
from
the
presence
of
sin
?
I
know
not
a
greater
argument
,
to
a
gracious
heart
,
to
subdue
his
corruption
,
and
strive
for
freedom
from
the
law
of
sin
,
then
the
freedom
obtained
from
the
law
of
death
;
nor
is
there
any
clearer
a●gument
and
evidence
of
a
soul
delivered
from
death
,
then
to
strive
for
the
freedom
of
the
Spirit
from
the
law
of
sin
,
there
jointly
help
one
another
;
freedom
from
death
,
will
raise
up
a
Christians
heart
to
aspire
to
a
freedom
and
liberty
from
sin
:
And
again
,
freedom
from
sin
will
wi●ness
and
evidence
that
such
a
one
is
delivered
from
death
.
When
freedom
from
death
is
an
inducement
to
seek
after
freedom
from
sin
,
and
freedom
from
sin
a
declaration
of
freedom
from
death
,
then
all
is
well
;
and
indeed
thus
it
will
be
in
some
mea●u●e
with
every
soul
that
is
quickned
by
this
new
Law
of
the
Spirit
of
Life
,
for
its
the
entry
of
this
that
expells
its
contrary
,
the
Law
o●
sin
.
And
indeed
the
Law
must
enter
,
the
command
and
the
p●omise
must
enter
into
the
soul
,
and
the
affections
of
the
soul
be
enlivened
thereby
,
or
rather
the
soul
changed
into
the
similitude
of
that
mould
,
or
else
the
having
of
it
in
a
book
,
or
in
ones
memory
and
understanding
,
will
never
make
him
the
richer
or
freer
.
A
Ch●istian
looks
to
the
patern
of
the
Law
,
and
the
word
of
the
Go●pel
without
;
but
he
must
be
changed
into
the
image
of
it
,
by
beholding
it
,
and
so
he
becomes
a
living
Law
to
himself
.
The
Spirit
writes
these
precepts
and
practices
o●
Christs
,
in
which
he
commands
imitation
,
upon
the
fleshly
tables
of
the
heart
:
And
now
the
Law
is
not
a
rod
above
his
head
,
as
above
a
slave
,
but
it
s
turned
into
a
Law
o●
love
within
his
heart
,
and
hath
something
like
a
natural
instinct
in
it
:
all
that
men
can
do
,
either
to
themselves
,
or
others
,
will
not
purchase
the
least
measure
of
●●eedom
from
predominant
corruptions
,
cannot
deliver
you
from
your
sins
,
till
this
free
Spirit
that
blows
where
he
pleases
,
come
.
It
s
our
part
to
hoise
up
sails
,
and
wait
for
the
wind
;
to
●●e
means
,
and
wait
on
him
in
his
way
and
o●der
:
but
all
will
be
in
vain
,
till
this
stronger
one
come
,
and
cast
out
the
strong
man
,
till
this
arbitrary
and
free
wind
blow
from
heaven
,
and
fill
the
sails
.
SERMON
X.
Rom.
8.3
.
For
what
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
,
&c.
THE
greatest
design
that
ever
God
had
in
the
world
;
is
certainly
the
sending
of
his
own
Son
into
the
world
,
and
it
must
needs
be
some
great
busines
,
that
drew
so
excellent
and
glorious
a
person
out
of
Heaven
:
the
plot
and
contrivance
of
the
world
was
a
profound
pi●ce
of
wisdom
and
goodness
;
the
making
of
men
after
Gods
image
,
wa●
done
by
a
high
and
glorious
counsel
,
Let
us
make
man
after
our
image
;
there
was
some
thing
special
in
this
expression
,
importing
●ome
peculiar
excellency
in
the
work
it self
,
or
some
special
depth
of
design
about
it
.
But
what
think
you
of
this
consultation
,
let
one
of
us
be
made
man
,
after
mans
image
and
likeness
,
that
must
be
a
strange
piece
of
wisdom
and
grace
:
Great
is
the
mystery
of
godliness
,
God
manifested
in
the
flesh
.
No
wonder
though
Paul
cryed
out
,
as
one
swallowed
up
with
this
mystery
;
for
indeed
it
must
be
some
odd
matter
,
beyond
all
that
is
in
the
creation
▪
wherein
th●●e
are
many
mysteries
,
able
to
swallow
up
any
understanding
,
but
that
in
which
they
were
first
formed
.
This
must
be
the
chief
of
the
works
of
God
,
the
rarest
piece
of
them
all
,
God
to
become
man
,
the
Creator
of
all
,
to
come
in
the
likeness
of
a
creature
,
he
by
whom
all
things
were
created
,
and
do
yet
consist
,
to
come
in
the
likeness
of
the
most
wretched
of
all
.
Strange
,
that
we
do
not
dwell
more
,
in
our
thoughts
and
affections
,
on
this
subject
:
either
we
do
not
believe
it
,
or
if
we
did
,
we
could
not
but
be
ravished
with
admiration
at
it
.
Iohn
the
beloved
Disciple
,
who
was
often
nearest
unto
Christ
,
dwelt
most
upon
this
,
and
made
it
the
subject
of
his
preaching
;
that
which
was
from
the
beginning
,
which
we
have
heard
,
and
seen
,
and
handled
,
&c.
Ioh.
1.1
.
He
speaks
of
that
mystery
,
as
if
he
were
imbracing
Jesus
Christ
in
his
arms
,
and
holding
him
out
to
others
,
saying
,
Come
and
see
.
This
divine
mystery
is
the
subject
of
these
words
read
,
but
the
mystery
is
somewhat
unfolded
and
opened
up
to
you
in
them
,
yet
so
,
as
it
will
not
diminish
,
but
increase
the
wonder
of
a
believing
soul.
It
is
ignorance
that
magnifies
other
mysteries
,
which
vi●ifie
through
knowledge
;
but
it
is
the
true
knowledge
of
this
mystery
,
that
makes
it
the
more
wonderful
,
whereas
ignorance
only
makes
it
common
and
despicable
.
There
are
three
things
then
of
special
consideration
in
the
words
,
which
may
declare
and
open
unto
you
something
of
this
mystery
:
Fi●st
,
what
was
the
ground
and
reason
,
or
occasion
of
the
Sons
sending
into
the
world
;
next
,
what
the
Son
being
sent
,
did
in
the
world
:
And
the
third
,
for
what
end
and
use
it
was
.
What
fruit
we
have
by
it
.
The
ground
and
reason
of
Gods
sending
his
Son
,
is
,
because
there
was
an
impossibility
upon
the
Law
,
to
save
man
,
which
impossibility
was
not
the
Laws
fault
,
but
mans
defect
,
by
reason
of
the
weakness
,
and
impotency
of
our
flesh
,
to
fulfill
the
Law
.
Now
God
having
chosen
come
to
life
,
and
man
having
put
this
obstruction
and
impediment
in
his
own
way
;
which
made
it
impossible
for
the
Law
to
give
him
life
,
though
it
was
first
given
out
as
the
way
of
life
,
therefore
that
God
should
not
fail
in
this
glorious
design
of
saving
his
chosen
;
he
choosed
to
send
his
own
Son
,
in
the
likeness
of
flesh
,
as
the
only
remedy
of
the
Laws
impossibility
.
That
which
Christ
being
sent
into
the
likeness
of
flesh
,
did
,
is
,
the
condemning
of
sin
in
the
flesh
,
by
a
sacrifice
offered
for
sin
;
even
the
sacrifice
of
his
own
body
upon
the
crosse
.
He
came
in
the
likeness
not
of
flesh
simply
,
for
he
was
really
a
man
;
but
in
the
likeness
of
sinful
flesh
,
though
without
sin
,
yet
like
a
sinner
;
as
to
the
outward
appearance
,
a
sinner
,
because
subject
to
all
these
infirmities
and
miseries
,
which
sin
did
first
open
a
door
for
.
Sin
was
the
in-let
of
afflictions
,
of
bodily
infirmities
and
necessities
,
of
death
it self
;
and
when
the
floods
of
these
did
overflow
Christs
Humane
Nature
,
it
was
a
great
presumption
to
the
world
,
who
look
and
judge
according
to
the
outward
appea●ance
,
t●at
●in
was
the
●l●ce
opened
to
let
in
such
an
inundation
of
calamity
.
Now
he
being
thus
in
the
likeness
of
a
sinner
,
though
not
a
sinner
,
he
,
for
sin
,
that
is
,
because
of
sin
that
had
entered
upon
man
,
and
made
life
impossible
to
him
by
the
Law
;
by
occasion
of
that
great
enemy
of
God
which
had
conquered
mankind
,
he
condemned
sin
in
his
flesh
,
he
overthrew
it
in
its
plea
and
power
against
us
;
he
condemned
that
which
condemned
us
,
overcame
it
in
judgment
,
and
made
us
free
,
by
sustaining
the
curse
of
it
in
his
flesh
,
he
cut
off
all
its
plea
against
us
.
This
is
the
great
work
and
business
,
which
was
worthy
of
so
noble
a
Messenger
,
his
own
Son
,
sent
to
conquer
his
greatest
enemy
that
he
hates
most
.
And
then
in
the
third
place
,
you
see
what
benefite
or
fruit
redounds
to
us
by
it
:
What
was
the
end
and
purpose
of
it
?
vers.
4.
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
;
that
seing
it
was
impossible
for
us
to
fulfill
the
righteousness
of
the
Law
,
and
so
became
impossible
to
the
Law
,
to
fulfill
our
reward
of
life
;
it
might
be
fulfilled
by
him
in
our
name
,
and
so
the
righteousness
of
the
Law
being
fulfilled
in
us
by
Christ
,
the
reward
also
of
eternal
life
might
be
fulfilled
by
the
Law
to
us
;
he
having
removed
the
impediment
of
our
weakness
,
it
might
be
not
only
possible
,
but
certain
to
us
.
Y●u
would
consider
then
,
the
reason
of
Christs
coming
.
God
made
at
fi●st
a
Covenant
with
man
,
promising
him
life
,
upon
perfect
obedience
to
his
law
;
and
threatning
death
,
and
damnation
upon
the
transgression
thereof
.
You
see
then
,
what
was
the
way
of
life
to
Adam
in
the
state
of
innocency
,
he
was
made
able
to
sati●fie
the
Law
with
obedience
,
and
the
Law
was
abundantly
able
to
satisfie
him
,
by
giving
life
unto
him
;
Gods
image
upon
mans
soul
instructed
him
sufficiently
for
the
one
,
and
the
Lords
promise
made
to
him
,
was
as
sufficient
to
accomplish
the
other
;
so
that
there
was
no
impossibility
th●n
upon
the
Law
,
by
reason
of
the
strength
which
God
gave
man
.
But
,
it
continued
not
long
so
,
sin
entering
upon
man
,
utterly
disabled
him
,
and
because
the
strength
of
that
Covenant
consisted
in
that
mutual
and
joynt
concurrence
of
Gods
promise
and
mans
obedience
,
this
being
broken
,
the
one
party
falling
off
,
that
life
and
salvation
becomes
impossible
to
the
promise
alone
,
to
perform
.
It
is
sin
,
that
is
the
weakness
and
impotency
of
man
;
this
is
the
disease
,
hath
consumed
his
strength
,
and
concluded
man
under
a
two-fold
impossibility
;
an
impossibility
to
satisfie
the
curse
,
and
an
impossibility
to
obey
the
command
.
There
are
three
things
in
the
Covenant
of
Works
,
A
command
of
obedience
,
and
a
threatning
of
wrath
and
condemnation
upon
disobedience
,
and
a
promise
of
life
upon
obedience
;
sin
hath
disabled
us
every
way
,
in
relation
to
the
curse
and
threatning
,
man
cannot
satisfie
it
,
no
price
,
no
ransome
●ound
sufficient
for
the
soul
,
for
the
redemption
of
it
is
precious
,
and
ceaseth
for
ever
;
that
curse
hath
infinit
wrath
in
it
,
which
must
needs
swallow
up
●●●it
man
.
And
then
in
relation
to
the
command
,
there
is
such
a
diminuti●n
of
all
the
powers
of
the
soul
;
such
a
corruption
and
defilement
by
reason
of
the
first
sin
,
that
wherein
mans
strength
lay
,
which
was
Gods
image
,
is
cut
off
,
and
spoiled
,
so
that
hence●orth
it
is
become
impossible
to
yield
any
acceptable
obedience
to
the
Commandment
:
And
hence
it
is
,
from
our
impossibility
to
obey
in
time
to
come
,
that
there
is
a
holy
and
faultlesse
impossibility
upon
the
promise
,
to
give
life
unto
mankind
;
so
you
see
that
the
law
cannot
do
it
,
because
of
our
weaknesse
.
If
either
man
,
while
he
was
made
upright
,
had
continued
in
obedience
,
or
man
now
fallen
from
uprightness
,
could
satisfie
for
the
fault
done
,
and
walk
without
any
blemish
in
time
coming
,
then
it
w●re
feasable
for
the
Law
to
give
life
to
us
,
but
the
one
was
not
done
,
and
the
other
now
cannot
be
done
;
and
so
the
impossibility
of
life
by
works
is
refounded
upon
our selves
,
who
would
not
when
we
could
,
and
now
,
neither
will
nor
can
obey
.
Thus
we
may
see
clearly
,
that
all
mankind
must
needs
perish
,
for
any
thing
that
man
can
do
;
and
according
to
that
first
transaction
of
God
with
man
,
unlesse
some
other
way
and
device
be
found
out
,
which
indeed
was
far
from
the
eyes
of
all
living
,
without
the
reach
of
their
invention
or
imagination
:
I
believe
,
if
all
the
creatures
higher
or
lower
,
that
have
any
reason
,
had
conveened
to
consult
o●
this
business
,
how
to
repair
that
Breach
made
in
the
Creation
,
by
mans
sin
,
they
might
have
vexed
their
brains
,
and
racked
their
inventions
unto
all
eternity
,
and
yet
never
have
fallen
upon
any
probable
way
of
making
up
this
breach
;
they
might
have
taken
up
a
lamentation
,
not
as
the
bemoaners
of
Babylon's
ruine
,
we
would
have
healed
thee
,
and
thou
wouldest
not
,
but
rather
thus
,
we
would
heal
thee
,
but
we
could
not
,
and
thou
wouldest
not
.
This
design
which
is
here
mentioned
of
repairing
the
breach
,
by
destroying
that
which
made
it
,
sin
;
it
lay
hid
in
the
depth
of
Gods
wisdom
,
till
it
pleased
himself
to
vent
and
publish
it
unto
poor
forlorn
and
desperat
man
,
who
out
of
despair
of
recovery
,
had
run
away
to
hide
himself
;
a
poor
shift
indeed
,
for
him
to
think
that
he
could
hide
himself
from
him
to
whom
darkness
is
as
light
,
and
to
flee
from
him
whose
Kingdom
is
over
all
,
and
who
is
present
in
all
the
corners
of
his
universal
Kingdom
;
in
hell
,
in
Heaven
,
in
the
utmost
corners
of
the
earth
:
But
this
silly
invention
shews
how
hopeless
the
case
was
.
Though
this
be
the
case
and
condition
of
man
by
nature
,
yet
strange
it
is
,
to
see
every
man
by
nature
attempting
his
own
delivery
;
and
fancying
a
probability
,
ye●
,
a
certainty
of
that
which
is
so
impossible
,
that
is
an
attaining
of
life
by
our selves
,
according
to
the
Law
,
and
first
Covenant
of
Works
.
Though
our
strength
be
gone
,
yet
like
Sampson
,
men
rise
up
and
think
to
walk
and
rouse
up
themselves
,
as
in
former
times
,
as
if
their
strength
were
yet
in
them
,
and
many
never
perceives
that
it
is
gone
,
till
they
be
laid
hold
on
by
Satan
,
according
to
the
Laws
injunction
,
and
bound
into
chains
of
everlasting
darkness
;
but
then
alace
its
too
late
,
for
they
cannot
save
themselves
,
and
the
season
of
a
Saviour
is
gone
;
and
this
no
doubt
will
be
the
accession
of
the
bitterness
and
torment
that
damned
souls
shall
be
into
,
that
they
dreamed
of
attaining
life
by
a
Law
,
that
now
is
nothing
but
a
ministration
of
death
,
that
they
lost
life
by
seeking
their
own
righteousness
;
and
made
the
Law
more
able
to
condemn
them
,
by
their
apprehending
in
themselves
an
ability
to
satisfie
it
,
and
by
resting
in
a
form
of
obedience
to
it
.
There
is
something
natural
in
it
,
Adam
and
all
his
posterity
was
once
to
be
saved
this
way
,
so
the
terms
run
at
fi●st
,
do
this
and
live
,
no
wonder
that
something
of
that
impression
be
retained
,
but
that
which
was
a
vertue
in
Adam
,
while
he
retained
integrity
,
and
fulfilled
his
duty
,
is
a
might●
fault
,
and
presumptuous
madness
in
us
,
who
have
fallen
from
that
blessed
estate
.
If
man
doing
his
duty
,
expected
a
reward
,
according
to
the
promise
,
it
was
commendable
,
but
for
man
now
rebellious
and
stubborn
,
and
come
short
of
the
glory
of
God
,
to
look
for
a
reward
from
God
,
against
whom
he
warreth
continually
,
and
that
for
rebellion
and
enmity
,
it
is
damnable
.
But
besides
this
,
I
think
this
principle
of
self-righteousness
is
much
corrupted
in
man
now
,
by
what
it
was
in
Adam
;
I
conceive
though
Adam
looked
for
life
upon
obedience
,
according
to
the
promise
,
yet
he
rested
not
on
,
and
trusted
not
in
his
obedience
.
I
believe
,
a
holy
and
righteous
man
would
be
a
humble
man
too
,
and
would
rather
glory
in
Gods
grace
,
then
in
his
own
works
;
the
sense
of
a
free
and
undeserved
promise
,
would
not
suffer
him
to
reflect
so
much
upon
his
own
obedience
,
or
put
such
a
price
upon
it
.
But
now
,
it
s
conjoyned
with
unmeasureable
pride
,
and
arises
only
from
self-love
:
There
is
no
ground
of
mens
looking
to
be
saved
by
their
own
doings
,
but
the
in-bred
pride
and
self-love
of
the
heart
,
together
with
the
ignorance
of
a
better
righteousness
.
Adam
hid
himself
among
the
trees
,
and
covered
his
nakedness
with
leaves
,
and
truly
the
shift
of
the
most
part
is
no
better
.
How
vain
and
empty
things
do
men
trust
into
,
and
from
them
conclude
an
expectation
of
eternal
life
?
the
most
part
think
to
be
safe
in
the
midst
or
thick
of
the
trees
of
the
Church
,
if
they
be
in
the
throng
of
a
visible
Church
,
and
adorned
with
Church-priviledges
as
Baptisme
,
hearing
the
Word
,
and
such
like
,
they
do
perswade
themselves
,
all
will
be
well
.
Some
have
civility
,
and
a
blameless
conversation
before
men
,
and
with
such
acts
of
righteousness
,
or
rather
wants
of
some
grosse
out-breakings
,
do
many
cover
their
nakedness
.
If
there
be
yet
a
larger
,
and
finer
garment
,
of
profession
of
Religion
,
and
some
outward
performances
of
service
to
God
,
and
duties
to
men
,
O
then
!
men
do
in●orce
upon
their
own
hearts
,
the
perswasion
of
Heaven
,
and
think
their
nakedness
cannot
be
seen
through
it
;
these
are
the
coverings
,
these
are
the
grounds
of
claim
and
title
,
that
men
have
to
eternal
life
,
and
in
the
mean
time
they
are
ignorant
of
that
large
glorious
robe
of
righteousness
,
which
Christ
by
his
obedience
and
sufferings
did
weave
for
naked
sinners
.
But
as
the
impossibility
of
the
Laws
saving
us
,
by
reason
of
the
weaknesse
of
the
flesh
,
was
the
ground
and
occasion
of
Christs
coming
into
the
flesh
,
for
to
supply
that
defect
,
and
take
away
that
impossibility
,
so
the
sense
and
sight
of
this
impossibility
in
us
to
satisfie
and
fulfill
the
Law
,
and
of
the
Law
to
give
life
,
is
the
very
ground
and
reason
of
a
souls
coming
to
Jesus
Christ
,
for
the
supplying
of
this
want
.
As
the
Son
should
not
have
come
in
the
likeness
of
sinful
flesh
,
unless
it
had
been
otherwise
impossible
,
by
mans
doing
or
suffering
,
that
life
should
be
obtained
,
so
will
not
a
soul
come
to
Christ
,
the
Son
of
God
,
through
the
vail
of
his
flesh
,
untill
it
discern
and
feel
that
it
is
otherwise
impossible
to
satisfie
the
Law
,
or
attain
life
.
That
was
the
impulsive
cause
,
(
if
we
may
say
that
there
was
any
cause
beside
his
love
)
why
Christ
came
,
even
mans
misery
,
and
remediless
misery
;
and
this
is
the
strong
motive
and
impulsive
,
that
drives
a
poor
sinner
unto
Jesus
Christ
,
the
sense
and
impression
of
its
desperat
and
lost
estate
without
him
.
As
there
was
first
sin
,
and
then
a
Saviour
dying
for
sin
,
because
nothing
else
could
suffice
,
so
there
must
be
in
the
soul
,
first
,
the
apprehension
of
sin
,
and
that
remediless
sin
,
incurable
sin
,
by
any
created
power
or
act
;
and
then
the
sight
of
a
Saviour
coming
to
destroy
sin
,
and
the
works
of
the
devil
,
and
destroying
it
,
by
dying
for
it
.
There
is
no
imployment
for
this
Physician
,
upon
every
slight
apprehension
of
a
wound
,
or
sickness
,
till
it
be
found
incurable
,
and
help
sought
elsewhere
,
be
seen
to
be
in
vain
;
indeed
upon
the
least
apprehension
of
sin
and
misery
,
men
ought
to
come
to
Christ
;
we
shall
not
set
or
prescribe
any
measure
of
conviction
to
exclude
you
,
if
you
can
but
come
to
him
indeed
,
upon
the
least
measure
of
it
,
you
will
not
be
cast
out
,
according
to
his
own
word
,
but
as
certain
it
is
,
that
men
will
not
come
to
this
Physician
,
till
they
find
no
other
can
save
them
.
These
two
things
,
I
wish
,
were
deeply
and
seriously
thought
upon
,
that
you
cannot
satisfie
Gods
justice
,
for
the
least
point
of
guilt
,
and
then
,
that
you
cannot
do
any
thing
in
obedience
to
please
God
.
There
is
a
strange
inconsideration
;
yea
,
I
may
say
,
ignorance
among
us
,
when
you
are
challenged
and
convinced
of
sin
,
(
as
there
is
no
conscience
so
benum'd
,
but
in
some
measure
it
accuseth
every
man
of
many
wrongs
)
what
is
the
course
you
fall
on
,
to
pacifie
it
,
or
please
God
?
Indeed
if
you
can
get
any
shadow
of
repentance
,
if
it
were
but
a
bare
acknowledgment
of
the
fault
,
you
excuse
your selves
in
your
own
consciences
,
and
answers
the
accusation
,
by
it
,
either
some
other
good
works
formerly
done
,
occurre
to
you
,
or
some
resolution
for
amendment
in
time
coming
,
and
this
you
think
shall
pacifie
God
,
and
satisfie
justice
:
But
alace
,
you
are
far
from
the
righteousness
of
God
,
and
you
do
erre
even
in
the
very
foundation
of
Religion
,
these
are
but
sparks
of
your
own
kindling
,
and
for
all
these
,
you
shall
lye
down
in
darkness
and
sorrow
;
these
are
but
the
vain
expiations
and
excuses
of
natural
Consciences
,
which
are
led
to
some
sense
of
a
Deity
,
by
the
Law
written
in
their
heart
.
But
,
consider
this
once
,
you
must
fi●st
satisfie
the
curse
of
the
Law
,
which
you
are
under
,
before
you
can
be
in
any
capacity
to
please
him
,
by
new
obedience
:
Now
,
if
you
should
undert●ke
to
pay
for
your
former
breaches
of
the
Law
,
that
will
eternally
ruine
you
;
and
therefore
,
you
see
the
punishment
is
lengthned
throughout
eternity
,
to
them
who
have
this
to
undergo
alone
.
Go
then
,
and
first
suffer
the
eternal
wrath
of
an
infinit
God
,
and
then
come
and
offer
obedience
if
thou
can
.
But
now
,
thou
art
in
a
double
error
,
both
of
which
are
damnable
;
One
is
,
thou
thinks
thou
art
able
by
consideration
,
and
resolution
,
to
perform
some
acceptable
obedience
to
God
;
another
,
that
performance
of
obedience
,
and
amending
in
time
coming
,
will
expiat
former
transgressions
:
if
either
of
these
were
true
,
Christ
needed
not
to
have
come
in
the
likeness
of
sinful
flesh
,
because
it
had
been
possible
for
the
Law
to
save
thee
.
But
now
,
the
truth
is
,
such
is
the
utter
disability
,
and
impotency
●f
man
through
sin
,
that
he
can
neither
will
,
nor
do
,
the
least
good
,
truly
good
and
pleasant
to
God
;
his
nature
and
person
being
defiled
,
all
he
doth
is
unclean
.
And
then
,
suppose
that
were
possible
,
that
man
could
do
any
thing
in
obedience
to
his
Commands
,
yet
,
it
being
unquestionable
,
that
all
have
sinned
,
satisfaction
must
fi●st
be
made
to
Gods
threatning
,
Thou
shalt
die
,
before
obedience
be
acceptable
,
and
that
is
impossible
too
.
This
then
,
I
leave
upon
your
consciences
,
beseeching
you
to
lay
to
heart
,
the
impossibility
you
are
encompassed
with
on
both
hands
;
Justice
requiring
a
ransome
,
and
you
have
none
,
and
justice
requiring
new
obedience
again
,
and
you
can
give
none
;
old
debts
urging
you
,
and
new
duty
pressing
you
,
and
ye
alike
disabled
for
both
;
that
so
finding
your selves
thus
invironed
with
indigency
,
and
impossibility
within
,
you
may
be
constrained
to
flee
out
of
your selves
,
unto
him
,
that
is
both
able
and
willing
.
This
is
not
a
superficial
business
,
as
you
make
it
,
it
is
not
a
matter
of
fancy
,
or
memory
,
or
expression
,
as
most
make
it
;
believe
me
,
it
is
a
serious
business
,
a
soul-work
,
such
an
exercise
of
spirit
,
as
useth
to
be
,
when
the
soul
is
between
despair
and
hope
.
Impossibility
within
,
driving
a
soul
out
of
it self
,
and
possibility
,
yea
,
certainty
of
help
without
,
even
in
Christ
,
drawing
a
soul
in
to
him
;
thus
is
the
closure
made
,
which
is
the
foundation
of
our
happinesse
.
SERMON
XI
.
Rom.
8.3
.
For
what
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
,
&c.
FOr
what
purpose
do
we
meet
thus
together
?
I
would
we
knew
it
,
then
it
might
be
to
some
better
purpose
.
In
all
other
things
we
are
rational
,
and
do
nothing
of
moment
,
without
some
end
and
purpose
;
but
alace
,
in
this
matter
of
greatest
moment
,
our
going
about
Divine
Ordinances
,
we
have
scarce
any
distinct
or
deliberat
thought
of
the
end
and
rise
of
them
.
Sure
I
am
,
we
must
all
confess
this
,
that
all
other
businesses
in
our
life
,
is
almost
impertinent
to
the
great
end
,
the
salvation
of
our
souls
,
in
respect
of
these
,
in
which
God
,
in
a
manner
,
trysts
with
men
,
and
comes
to
dwell
with
them
,
these
have
the
nearest
and
most
immediat
connexion
with
Gods
glory
,
and
our
happiness
,
and
yet
,
so
wretched
and
unhappy
are
we
,
that
we
study
,
and
endeavour
a
kind
of
wisdom
and
diligence
in
other
petty
things
,
which
are
to
perish
with
the
using
,
and
have
no
great
reach
to
make
our
condition
either
better
or
worse
;
and
yet
,
we
have
no
wisdom
nor
consideration
,
or
attention
,
to
this
great
and
momentous
matter
,
the
salvation
of
our
souls
.
Is
it
not
high
time
we
were
shaken
out
of
our
empty
,
vain
,
and
unreasonable
custom
,
in
going
about
such
solemn
duties
?
when
the
wrath
of
God
is
already
kindled
,
and
his
mighty
arm
is
shaking
terribly
the
earth
,
and
shaking
us
out
of
all
our
nests
of
quietness
and
consolation
,
which
we
did
build
in
the
creature
.
God
calls
for
a
reasonable
service
,
but
I
must
say
,
the
service
of
the
most
,
is
an
unreasonable
and
bruitish
kind
of
work
,
little
or
no
consideration
of
what
we
are
about
,
little
or
no
purpose
,
or
aim
at
any
real
soul-advantage
.
Consider
,
my
beloved
,
what
ye
are
doing
,
undoing
your selves
with
ignorance
of
your
own
estate
,
and
unacquaintedness
with
a
better
;
whence
it
comes
,
that
you
live
contented
in
your
misery
,
and
have
no
lively
stirrings
after
this
blessed
remedy
.
That
for
which
we
meet
together
,
is
to
learn
these
two
things
,
and
alwayes
to
be
learning
them
,
to
know
sensibly
our
own
wretched
misery
,
and
that
blessed
remedy
,
which
God
hath
provided
,
it
's
the
sum
of
the
Scriptures
,
and
we
desire
daily
to
lay
it
out
before
you
,
if
at
length
it
may
please
the
Lord
to
awake
you
out
of
your
dream
,
and
give
you
the
light
of
his
salvation
.
You
hear
of
a
weaknesse
of
the
flesh
,
but
you
would
understand
it
aright
,
it
s
not
properly
and
simply
a
weakness
,
that
supposeth
alwayes
some
life
,
and
some
strength
remaining
;
it
s
not
like
an
infirmity
,
that
only
in
disposeth
to
wonted
action
,
in
the
wonted
vigour
;
but
it
s
such
a
weaknesse
,
as
the
Apostle
elsewhere
,
Eph.
2.1
.
calls
deadness
,
it
s
such
a
weakness
,
as
may
be
called
wickedness
,
yea
,
enmity
to
God
,
as
it
is
here
;
our
souls
are
not
diseased
properly
,
for
that
supposeth
there
is
some
remnant
of
spiritual
life
,
but
they
are
dead
in
sins
and
trespasses
,
and
so
it
s
not
infirmity
,
but
impossibility
,
such
a
weaknesse
as
makes
life
and
salvation
impossible
by
us
,
both
utter
unwillingnesse
,
and
extream
inability
;
these
two
concurrs
in
all
mankind
,
no
strength
to
satisfie
justice
,
or
obey
the
Law
,
and
no
willingnesse
either
.
There
is
a
general
practical
mistake
in
this
,
men
conceive
,
that
their
natures
are
weak
to
good
,
but
few
apprehend
the
wickednesse
and
enmity
that
is
in
them
to
God
,
and
all
goodness
;
all
will
grant
some
defect
and
inability
,
and
its
a
general
complaint
,
but
to
consider
that
this
inability
is
an
impossibility
,
that
this
defect
is
a
destruction
of
all
spiritual
good
in
us
,
the
saving
knowledge
of
this
is
given
to
few
and
to
these
only
whose
eyes
the
spirit
opens
.
There
may
be
some
struglings
and
wrestlings
of
natural
spirits
to
help
themselves
,
and
upon
the
apprehension
of
their
own
weakness
,
to
raise
up
themselves
,
by
serious
consideration
,
and
earnest
diligence
,
to
some
pitch
of
serving
God
,
and
to
some
hope
of
heaven
.
But
,
I
do
suspect
that
it
proceeds
in
many
from
the
want
of
this
through
,
and
deep
conviction
of
desperate
wickedness
,
few
really
believes
that
testimony
which
God
hath
given
of
man
,
he
is
not
only
weak
,
but
wicked
,
and
not
only
so
,
but
d●speratly
wicked
,
and
that
is
not
all
,
the
heart
is
deceitfull
too
,
and
to
compleat
the
account
,
deceitful
above
all
things
,
Jer.
17.15
.
A
strange
character
of
man
,
given
by
him
that
formed
the
spirit
of
man
within
,
and
made
it
once
upright
,
and
so
knows
best
how
far
it
hath
departed
from
the
first
pattern
.
O!
who
of
us
believes
this
in
our
hearts
?
but
that
is
the
deceitfulness
of
our
hearts
,
to
cover
our
desperat●
wickedness
from
our
own
discerning
,
and
flatter
ourselves
with
self-pleasing
thoughts
.
If
once
this
testimony
were
received
,
that
the
weakness
of
the
flesh
is
a
desperate
wickedness
,
such
a
wretched
and
accursed
conditi●n
,
as
there
is
no
hope
therein
,
as
is
incurable
to
any
created
power
,
and
makes
us
incurable
and
certainly
lost
,
then
,
I
say
,
the
deceitfulness
of
the
heart
were
in
some
measure
cured
:
believe
the
desperate
wickedness
of
your
natures
,
and
then
you
have
deceived
the
deceitfulness
of
your
hearts
,
to
your
own
advantage
;
then
you
have
known
that
which
non
can
know
aright
,
till
the
searcher
of
the
heart
and
●eins
reveal
it
unto
them
.
Thus
man
stands
invironed
with
impossibilities
,
his
own
weakness
and
wickedness
,
and
the
Laws
impossibility
,
by
reason
of
that
;
these
do
shut
up
all
access
to
the
tree
of
Life
,
and
are
instead
of
a
flaming
sword
to
guard
it
;
our
legs
are
cut
off
by
sin
,
and
the
Law
cannot
help
us
,
nay
,
our
life
is
put
out
,
and
the
Law
cannot
quickken
us
;
it
declares
our
duty
,
but
gives
no
ability
,
it
teacheth
well
,
but
it
cannot
make
us
learn
.
While
we
are
in
this
posture
,
God
himself
steps
in
to
succour
miserable
undone
man
,
and
here
is
the
way
,
he
sends
his
Son
in
the
likeness
of
sinfull
flesh
,
and
grace
and
truth
comes
by
him
,
which
doth
remove
these
impediments
,
that
stopt
all
accesse
to
life
.
This
is
a
high
subject
,
but
it
concerns
the
lowest
and
most
wretched
amongst
us
,
and
that
is
indeed
the
wonder
of
it
,
that
there
should
be
such
a
mystery
,
such
a
depth
in
this
work
of
redemption
of
poor
sinners
,
so
much
business
made
,
and
such
strange
things
done
for
repairing
our
ruines
.
In
the
consideration
of
this
we
may
borrow
that
meditation
of
the
Psalmists
,
Ps.
8.4
.
Lord
,
what
is
man
,
that
thou
should
thus
magnifie
him
?
and
make
him
not
a
little
lower
then
Angels
,
but
far
higher
:
for
he
took
not
on
him
the
nature
of
Angels
,
Heb.
2.14
,
16
But
took
part
with
the
poor
children
,
of
flesh
and
blood
.
This
de●erves
a
pause
,
we
shall
stay
a
little
,
and
view
it
more
fully
in
the
steps
and
degrees
that
this
mystery
rises
and
ascends
up
by
.
But
,
Oh!
for
such
an
ascending
frame
of
heart
as
this
deserves
,
it
s
a
wonder
it
doth
not
draw
us
upward
beyond
our
own
elem●nt
,
it
s
a
subject
of
such
admiration
in
it self
,
and
so
much
conce●nment
to
us
.
Every
word
hath
weight
in
it
,
and
a
peculiar
emphasis
,
there
is
a
gradation
that
mystery
goes
upon
,
till
it
come
to
the
top
;
every
word
hath
a
degree
or
step
in
it
,
whereby
it
rises
high
,
and
still
higher
.
God
sent
,
that
is
very
strange
,
but
God
sent
his
Son
,
is
most
strange
,
but
go
on
,
and
it
s
still
the
stranger
,
in
the
likeness
of
flesh
,
and
that
sinfull
flesh
,
&c.
In
all
which
degrees
,
you
see
God
is
descending
and
coming
lower
and
lower
,
but
the
mystery
ascends
,
and
goes
higher
and
higher
;
the
lower
God
come
down
,
the
higher
the
wonder
rises
up
.
Still
the
smaller
and
meaner
that
God
appears
in
the
flesh
,
the
greater
is
the
mystery
of
Godliness
,
God
manifested
in
the
flesh
.
If
you
would
arise
up
to
the
sensible
and
profitable
understanding
of
this
mystery
,
you
must
first
descend
into
the
depths
of
your
own
natural
wretchedness
and
misery
,
in
which
man
was
lying
,
when
it
pleased
God
to
come
so
low
to
meet
him
,
and
help
him
:
I
say
,
you
must
first
go
down
that
way
in
the
consideration
of
it
,
and
then
you
shall
ascend
to
the
use
and
knowledge
of
this
mystery
of
Godliness
.
Gods
sending
,
hath
some
weight
of
wonder
in
it
,
at
the
very
first
apprehension
of
it
;
if
you
did
but
know
who
he
is
,
and
what
we
are
,
a
wonder
it
had
been
,
that
he
had
suffered
himself
to
be
sent
unto
,
by
us
,
that
any
message
,
any
correspondence
should
passe
between
heaven
and
earth
,
after
so
soul
a
breach
of
peace
and
Covenant
,
by
man
on
earth
.
Strange
,
that
heaven
was
not
shut
up
from
all
intercourse
with
that
accursed
earth
.
If
God
had
sent
out
an
Angel
to
destroy
man
,
as
he
sent
to
destroy
Ierusalem
,
2
Chron.
21.15
.
If
he
had
sent
out
his
armies
to
kill
those
his
enemies
,
who
had
renounced
the
yoke
of
his
obedience
,
it
had
been
justice
,
Matth.
21.41
,
and
22.7
.
If
he
had
sent
a
cruel
messenger
against
man
,
who
had
now
acted
so
horrid
a
rebellion
,
it
had
been
no
strange
thing
,
as
he
did
send
an
Angel
with
a
fl●mming
sword
to
encompasse
the
tree
of
life
,
he
might
have
enlarged
that
Angels
commission
to
take
veangence
on
man
,
and
this
is
the
wonder
,
he
did
not
send
after
this
manner
.
But
what
heart
could
this
enter
into
?
who
could
imagine
such
a
thing
as
this
?
God
to
send
,
and
to
send
for
peace
to
his
rebellious
footstool
:
man
could
not
have
looked
for
acceptance
,
before
the
throne
,
if
he
had
prevented
and
sent
first
up
supplications
and
humble
cryes
to
heaven
,
and
therefore
finding
himself
miserable
,
you
see
he
is
at
his
wits
end
,
he
is
desperate
,
and
gives
it
over
,
and
so
flees
away
to
hide
himself
,
certianly
expecting
that
the
first
message
from
heaven
,
should
be
to
arme
all
the
creatures
against
him
,
to
destroy
him
.
But
,
O!
what
a
wonderful
,
yet
blessed
surprisal
.
God
himself
comes
down
,
and
not
for
any
such
end
as
vengeance
,
though
just
,
but
to
publish
and
hold
forth
a
Covenant
of
reconciliation
and
peace
,
to
convince
man
of
sin
,
and
to
comfort
him
with
the
glad
tidings
of
a
Redeemer
,
of
one
to
be
sent
in
the
likeness
of
flesh
.
It
s
the
g●andor
and
majesty
of
Kings
and
great
men
,
to
let
others
come
to
them
with
their
petitions
,
and
it
s
accounted
a
rare
thing
if
they
be
acc●ssable
and
affable
.
But
,
that
the
Lord
of
lords
,
and
King
of
kings
,
who
sitteth
in
the
Circle
of
the
Heavens
,
and
before
whom
,
all
the
inhabitants
of
the
Earth
,
are
as
poor
Grashoppers
,
or
crauling
worms
,
about
whose
throne
,
there
are
ten
thousand
times
ten
thousand
glorious
Spirits
ministring
unto
him
,
as
Daniel
saw
him
,
Chap.
7.
v.
9
,
10.
that
such
an
one
,
should
not
only
admit
,
such
as
we
,
to
come
to
him
,
and
offer
our
suits
to
his
Highness
,
but
himself
first
to
come
down
unto
Adam
,
and
offer
peace
to
him
,
and
then
send
his
own
Son
:
And
what
were
we
,
that
he
should
make
any
motion
about
us
,
or
make
any
mission
to
us
,
Rom.
5.10
.
while
we
were
yet
enemies
,
that
we
were
,
when
he
sent
:
O
,
how
hath
his
Love
triumphed
over
his
Justice
!
But
,
needed
he
fear
our
enmity
that
he
should
seek
peace
?
no
wayes
,
one
look
of
his
angry
countenance
,
would
have
looked
us
unto
nothing
,
thou
lookest
upon
me
,
and
I
am
not
,
one
rebuke
of
his
for
iniquity
,
would
have
made
our
beauty
consume
as
the
moth
,
far
more
the
stroak
of
his
hand
had
consumed
us
,
Psal.
39.11
.
But
,
that
is
the
wonder
indeed
,
while
we
were
yet
enemies
,
and
weak
too
,
neither
able
to
help
our selves
,
nor
hurt
him
in
the
least
,
and
so
could
do
nothing
to
allure
him
,
nothing
to
terrifie
him
,
nothing
to
ingage
his
love
,
nothing
to
make
him
fear
;
yet
,
then
he
makes
this
motion
,
and
mission
to
us
,
God
sending
,
&c.
God
sending
,
and
sending
his
own
Son
,
that
is
yet
a
step
higher
:
Had
he
sent
an
Angel
,
it
had
been
wonderful
,
one
of
these
ministering
Spirits
about
the
Throne
,
being
far
more
glorious
then
man
.
But
God
so
loved
the
world
,
that
he
sent
his
Son
;
might
he
not
have
done
it
by
others
?
But
he
had
a
higher
project
;
and
verily
,
there
is
more
mystery
in
the
end
and
manner
of
our
redemption
,
then
difficulty
in
the
thing
it self
;
no
question
,
he
might
have
enabled
the
creature
by
his
Almighty
power
,
to
have
destroyed
the
works
of
the
devil
,
and
might
have
delivered
captive
man
some
other
way
;
he
needed
not
for
any
necessity
lying
upon
him
,
gone
such
a
round
,
as
the
Father
to
give
to
the
Son
,
and
the
Son
to
receive
,
as
God
to
send
,
and
the
Son
to
be
sent
;
nay
,
he
might
have
spared
all
pains
,
and
without
any
messenger
,
immediatly
pardoned
mans
sin
,
and
adopted
him
to
the
place
of
Sons
.
Thu●
he
had
done
the
business
,
without
his
Sons
,
or
any
others
travel
and
labour
in
blood
and
suffering
.
But
this
profound
mystery
,
in
the
manner
of
it
,
declares
the
highness
,
and
excellency
of
the
end
God
proposed
,
and
that
is
the
manifestation
of
his
love
:
Behold
,
what
manner
of
love
the
Father
hath
bestowed
on
us
,
1
John
3.1
.
and
,
in
this
was
manifested
the
love
of
God
,
toward
us
,
that
God
sent
his
onl●
begotten
Son
in
the
world
,
1
Joh.
4.9
.
And
truly
for
such
a
design
and
purpose
,
all
the
world
could
not
have
contrived
such
a
suitable
and
excellent
mean
as
this
,
nothing
besides
this
could
have
declared
such
love
;
there
is
no
expression
of
love
imaginable
to
this
,
to
give
his
Son
,
and
only
begotten
Son
for
us
.
It
had
been
enough
,
out
of
meer
compassion
,
to
have
saved
us
,
however
it
had
been
;
but
if
he
had
given
all
,
and
done
all
besides
this
,
he
had
not
so
manifested
the
infinit
fulness
of
love
;
there
is
no
gift
so
suitable
to
the
greatness
and
magnificence
of
his
Majesty
,
as
this
,
One
that
thought
it
no
robbery
to
be
equal
with
himself
.
Any
gift
had
been
infinitly
above
us
,
because
from
him
,
but
this
is
not
only
infinitly
above
us
,
but
equal
to
himself
,
and
fittest
to
declare
himself
.
But
then
,
there
is
yet
a
higher
rise
of
the
mystery
,
or
a
lower
descent
of
God
:
for
,
it
s
all
one
,
God
descending
,
is
the
wonder
ascending
,
he
sent
his
Son
,
mans
admiration
is
already
exhausted
in
that
,
but
if
there
were
any
thing
behind
,
this
which
follows
would
consume
it
,
in
the
flesh
.
If
he
had
sent
his
own
Son
,
might
he
not
have
sent
him
in
an
estate
and
condition
suitable
to
his
glory
,
as
it
became
the
Prince
and
Heir
of
all
things
,
him
by
whom
all
were
created
,
and
do
subsist
:
Nay
,
but
he
is
sent
,
and
that
in
a
state
of
humiliation
and
condescendency
,
infinitly
below
his
own
dignity
.
That
ever
he
was
made
a
Creature
,
that
the
Maker
of
all
should
be
sent
in
the
form
of
any
thing
he
had
made
,
O!
what
a
disparagement
?
there
is
no
such
distance
between
the
highest
Prince
on
the
throne
,
and
the
basest
beggar
on
the
dung-hill
,
as
between
the
only
begotten
of
the
Father
,
who
is
the
brightness
of
his
glory
,
and
the
most
glorious
Angel
that
ever
was
made
.
And
yet
,
it
would
be
a
wonder
to
the
World
,
if
a
King
should
send
his
son
in
the
habit
and
state
of
a
beggar
,
to
call
in
the
poor
,
and
lame
,
and
blind
,
to
the
fellowship
of
his
Kingdom
.
It
had
been
a
great
mystery
then
,
if
God
had
been
manifested
in
the
nature
of
Angels
,
a
great
abasement
of
his
Majesty
;
But
O!
what
must
it
be
for
God
,
to
be
manifested
in
the
flesh
,
in
the
basest
,
naughtiest
,
and
most
corruptible
of
all
the
Creatures
,
even
the
very
d●eg●
of
the
Creation
,
that
have
sunk
down
to
the
bottom
?
All
flesh
is
gra●s
,
and
what
more
withering
and
fading
,
even
the
flower
and
perfection
of
it
.
I●a
40.6
Dust
it
is
,
and
what
ba●er
?
Gen.
18.27
.
and
corruption
it
is
,
and
what
vi●er
,
1
Cor.
15.44
.
and
yet
,
God
sent
his
Son
in
the
flesh
.
Is
this
a
manifestation
?
nay
,
rather
it
is
a
hiding
and
obscu●ation
of
his
glory
,
it
s
the
putting
on
of
a
dark
vail
to
eclipse
his
brightnesse
,
yet
manifested
he
is
,
as
the
intendment
of
the
work
he
was
about
,
required
,
manifested
to
reproach
and
ignominy
for
our
sin
.
This
is
one
,
and
a
great
point
of
Christs
humiliation
,
that
he
took
not
on
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
,
Heb.
2.16
.
But
yet
,
to
compleat
this
mystery
more
,
the
Son
descends
a
third
step
lower
,
that
the
mystery
may
ascend
so
much
the
higher
;
in
the
likeness
of
flesh
?
not
so
,
but
in
the
likeness
of
sinful
flesh
.
If
he
had
appeared
in
the
prime
flower
and
perfection
of
flesh
,
in
the
very
goodliness
of
it
;
yet
it
had
been
a
disparagement
,
if
he
had
come
down
as
glorious
as
he
once
went
up
,
and
now
sits
at
the
right
hand
of
the
Majesty
on
high
,
if
he
had
been
alwayes
in
that
●e●plendant
habit
,
he
put
on
,
in
his
transfiguration
,
that
had
been
yet
an
abasement
of
his
Majesty
;
but
,
to
come
in
the
likeness
of
sinful
flesh
,
though
not
a
sinner
,
yet
in
the
likeness
of
a
sinner
,
so
like
,
as
touching
his
outward
appearance
,
that
no
eye
could
discern
any
difference
,
compassed
about
with
all
these
infirmities
and
necessities
,
which
are
the
followers
and
attendants
of
sin
in
us
;
a
man
of
sorrows
,
and
acquainted
with
griefs
;
a
man
,
who
all
his
life
time
had
intimat
acquaintance
and
familiarity
with
grief
,
grief
and
he
were
long
acquaintance
,
and
never
parted
,
till
death
parted
them
;
nay
,
not
only
was
he
in
his
outward
estate
,
subject
to
all
these
miseries
and
infirmities
,
unto
which
sin
subjects
other
men
,
but
was
something
beyond
all
,
his
vi●age
more
marr'd
then
any
mans
,
and
his
form
more
then
the
sons
of
men
,
Isa.
52.14
.
and
therefore
,
he
was
a
hissing
and
astonishment
to
many
he
had
no
form
of
,
nor
comeliness
in
him
,
and
no
beauty
to
make
him
desirable
,
and
therefore
,
his
own
friends
were
ashamed
of
him
,
and
hid
their
faces
from
him
,
he
was
despised
and
rejected
of
men
,
Isa.
53.2
,
3.
Thus
you
see
,
he
comes
in
the
most
despicable
and
disgraceful
form
of
flesh
,
that
can
be
;
and
an
abject
among
men
;
and
as
himself
speaks
,
in
Psal.
22.6
.
a
worm
,
and
not
a
man
,
a
reproach
of
men
,
and
dispised
among
the
people
:
Now
,
this
,
I
say
,
is
the
crowning
of
the
great
mystery
of
Godliness
,
which
without
all
controversie
,
is
the
mystery
in
all
the
world
,
that
hath
in
it
most
greatnesse
and
goodnesse
combined
together
,
that
is
the
subject
of
the
highest
admiration
,
and
the
fountain
of
the
sweetest
consolation
,
that
either
Reason
or
Religion
can
afford
.
The
mysteries
of
the
Trinity
are
so
high
,
that
if
any
dares
to
reach
at
them
,
he
doth
but
catch
the
lower
fall
,
it
is
,
as
if
a
worm
would
attempt
to
touch
the
Sun
in
the
Firmament
.
But
this
mystery
,
is
God
coming
down
to
man
,
to
be
handled
and
seen
of
men
,
because
man
could
not
rise
up
to
Gods
highnesse
,
it
is
God
descending
to
our
basenesse
,
and
so
coming
near
us
,
to
save
us
.
It
is
not
a
con●ounding
,
but
a
saving
mystery
;
there
is
the
highest
truth
in
it
,
for
the
understanding
,
to
contemplat
and
admire
,
there
is
the
greatest
good
in
it
,
for
the
will
to
choose
and
rest
upon
.
It
s
contrived
for
wonder
and
delight
,
to
M●n
and
Angels
,
these
three
,
which
the
Angelick
song
runs
upon
,
are
the
Jewels
of
it
,
Glory
to
God
,
peace
on
Earth
,
and
good
will
towards
men
.
SERMON
XII
.
Rom.
8.3
.
For
what
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
,
&c.
OF
all
the
works
of
God
towards
man
,
certainly
there
is
none
hath
so
much
wonder
in
it
,
as
the
sending
of
his
Son
,
to
become
man
,
and
so
it
requires
the
exactest
attention
in
us
,
let
us
gather
our
spirits
to
consider
of
this
mystery
;
not
to
pry
into
the
secrets
of
it
curiously
,
as
if
we
had
no
more
to
do
,
but
to
satisfie
our
understandings
;
but
rather
that
we
may
see
what
this
concerns
us
,
and
what
instruction
or
advantage
we
may
have
by
it
,
that
so
it
may
ravish
our
affections
.
I
believe
,
there
is
very
palpable
and
grosse
ignorance
in
thousands
,
of
the
very
thing
it self
;
many
who
professe
Jesus
Christ
,
know
not
his
Natures
,
or
his
glorious
Person
,
do
not
apprehend
either
his
highness
as
God
,
or
his
lowness
as
man
.
But
truly
,
the
thing
that
I
do
most
admire
,
is
,
that
these
who
pretend
to
more
knowledge
of
this
mystery
,
yet
few
of
them
do
enter
upon
any
serious
consideration
about
it
,
for
what
use
and
purpose
it
is
,
though
it
be
the
foundation
of
our
salvation
,
the
chief
ground
of
our
faith
,
and
the
great
spring
of
our
consolation
:
yet
to
improve
the
knowledge
of
it
to
any
purpose
of
that
kind
,
is
a
thing
so
rare
,
even
among
true
Christians
,
that
it
is
little
the
subject
of
their
meditation
.
I
think
indeed
,
the
lively
improvement
of
this
mystery
of
godliness
,
would
be
very
effectual
to
make
us
really
what
we
are
said
to
be
,
that
is
,
Christians
.
There
is
somthing
to
this
purpose
,
1
Ioh.
4.2
,
3
,
15.
and
5.1
.
The
confessing
and
knowing
that
Jesus
Christ
is
come
in
the
flesh
,
and
is
the
Son
of
God
,
before
his
taking
on
flesh
,
is
made
a
character
of
a
spiritual
man
that
dwelleth
in
God
.
Not
that
a
bare
external
confession
,
or
internal
opinion
and
assent
to
such
a
truth
,
is
of
so
much
value
,
which
yet
is
the
hight
that
many
attain
unto
,
but
it
is
such
a
soul
acknowledgment
,
such
an
heart
approbation
of
this
mystery
,
as
draws
alongst
the
admiration
and
affection
after
it
,
as
fixeth
the
heart
upon
this
object
alone
,
for
life
and
salvation
.
The
devils
confessed
and
believed
,
but
they
trembled
at
it
,
Luke
4.34
,
41.
He
was
afraid
of
what
he
knew
,
but
Peter
confessed
and
loved
what
he
knew
;
yea
,
he
did
cast
his
soul
upon
that
Lord
whom
he
confessed
.
It
is
such
an
acknowledgment
of
Christ
,
as
draweth
the
soul
,
and
unites
it
to
him
,
by
a
serious
and
living
imbracement
;
such
a
sight
of
Jesus
Christ
,
hath
both
truth
and
goodness
in
it
,
in
the
highest
measure
,
and
so
doth
not
only
constrain
the
assent
of
the
mind
,
but
is
a
powerful
attractive
to
the
heart
,
to
come
to
him
,
and
live
in
him
.
I
pray
you
consider
then
what
moment
,
is
in
this
truth
,
that
you
may
indeed
apply
your
souls
to
the
consideration
of
what
is
in
Jesus
Christ
thus
revealed
,
not
simply
to
know
it
,
but
for
a
further
improvement
of
it
,
to
seek
life
in
Him
,
that
the
stamp
and
impression
of
this
Saviour
may
be
set
so
deeply
on
your
souls
,
as
that
you
may
express
this
in
a
real
confession
of
him
in
your
words
and
works
,
Tit.
1.16
.
Matth.
7.21
.
This
is
indeed
to
know
and
confesse
that
Jesus
Christ
is
come
in
the
flesh
,
to
fetch
thence
the
ground
of
all
our
hope
and
consolation
,
and
to
draw
thence
the
most
powerful
motives
to
walking
,
even
as
he
walked
,
to
improve
it
for
confidence
in
him
,
and
obedience
to
him
.
I
shall
speak
then
a
word
of
these
two
great
ends
and
purposes
,
of
Gods
sending
his
own
Son
,
in
the
likeness
of
sinful
fl●sh
,
his
own
glory
,
and
mans
good
.
The
song
of
Angels
at
his
birth
shews
this
,
glory
to
God
in
the
highest
,
peace
on
earth
,
and
good
will
towards
man
.
His
glory
is
manifested
in
it
,
in
an
eminent
manner
,
the
glory
of
his
wisdom
,
that
found
out
a
remedy
.
What
a
deep
contrivance
was
it
?
How
infinitly
beyond
all
creature-inventiones
?
Truly
there
are
riches
of
wisdom
,
depths
of
wisdom
in
it
.
I
think
it
could
never
have
entred
in
the
thought
of
men
or
Angels
:
all
men
once
to
be
drowned
under
a
deluge
of
sin
and
misery
,
and
made
subject
to
Gods
righteous
judgement
,
and
then
to
find
out
a
way
how
to
deliver
and
save
so
many
,
all
the
wisdom
that
shines
in
the
order
and
beauty
of
the
world
,
seems
to
be
but
a
rude
draught
to
this
.
Then
herein
doth
the
glory
of
his
mercy
and
grace
shine
most
brightly
,
that
he
transfers
the
punishment
due
to
mans
sin
,
upon
his
own
Son
,
that
when
no
ransome
could
be
found
by
man
,
he
finds
it
out
,
how
to
satisfie
his
own
justice
,
and
save
us
:
truly
,
this
is
the
most
shining
Jewel
in
the
Crown
of
Gods
Glory
,
so
much
mercy
towards
so
miserable
sinners
,
so
much
grace
towards
the
rebellious
.
If
he
had
pardoned
sin
,
without
any
satisfaction
,
what
rich
grace
had
it
been
?
but
truly
,
to
provide
the
Lamb
,
and
sacrifice
himself
,
to
find
out
the
ransome
,
and
to
exact
it
of
his
own
Son
,
in
our
name
,
is
a
testimony
of
mercy
and
grace
,
far
beyond
that
.
But
then
,
his
justice
is
very
conspicuous
in
this
work
;
and
indeed
these
two
,
do
illustrat
one
another
,
the
justice
of
God
,
in
taking
and
exacting
the
punishment
of
sin
,
upon
his
own
well-beloved
Son
,
doth
most
eminently
highten
the
mercy
and
grace
of
God
towards
us
,
and
his
grace
and
mercy
in
passing
by
us
,
doth
most
marvellously
illustrat
the
righteousness
of
God
,
in
making
his
own
Son
a
curse
for
us
.
What
testimony
can
be
given
in
the
world
,
of
Gods
displeasure
at
sin
,
of
his
righteousness
in
punishing
sin
,
like
this
?
There
was
no
such
testimony
of
love
to
sinners
,
and
no
such
demonstration
of
hatred
at
sin
,
imaginable
.
That
he
did
not
punish
sin
in
us
,
but
transfers
it
over
on
the
most
beloved
Son
,
O
what
love
and
grace
;
and
that
he
did
punish
his
own
Son
,
when
standing
in
the
place
of
sinners
,
O
what
righteousness
and
justice
.
This
is
that
glorious
mystery
,
the
conjunction
of
these
two
resplendent
Jewels
,
justice
and
mercy
,
of
love
and
displeasure
,
in
one
chain
of
Christs
incarnation
,
into
which
the
Angels
desire
to
look
,
1
Pet.
1.12
.
And
truly
they
do
wonder
at
it
,
and
praise
from
wonder
.
This
is
it
,
that
the
praises
of
men
and
Angels
shall
roll
about
eternally
.
David
Psal.
103.19
.
foreseeing
this
day
,
foretold
it
,
that
Angels
should
praise
Him
,
and
now
it
s
fulfilled
,
when
all
these
glorious
companies
of
holy
and
powerfull
Spirits
,
welcome
the
Son
of
God
into
the
world
,
by
that
heavenly
harmony
of
praise
,
Luk.
2.14
.
What
lumpishness
and
earthliness
in
us
,
that
we
do
not
rise
up
above
,
to
this
melody
in
our
spirits
,
to
joyn
with
Angels
,
in
this
song
;
we
,
I
say
,
whom
it
most
concerns
.
The
Angels
wonder
;
and
praises
and
wonders
at
this
,
because
the
glory
of
God
shines
so
brightly
in
it
,
as
if
there
were
many
Suns
in
one
Firmament
,
as
the
light
of
seven
dayes
in
one
.
These
three
especially
,
wisdom
,
mercy
and
grace
,
justice
,
and
righteousness
,
every
one
of
them
look
like
the
Sun
in
its
strength
,
caried
about
in
this
orb
of
the
redemption
of
man
,
to
the
ravishing
of
the
hearts
of
all
the
honourable
and
glorious
companies
above
,
and
making
them
chearfully
and
willingly
to
contribute
all
their
service
to
this
work
,
to
be
ministring
Spirits
;
to
wait
on
the
heirs
of
Salvation
.
Now
when
the
glory
of
the
Highest
,
raiseth
up
such
a
melodious
song
above
,
among
Angels
,
O
what
should
both
the
glory
of
the
highest
God
,
and
the
highest
good
of
man
do
to
us
!
When
the
greatest
glory
of
God
,
and
the
chiefest
advantage
of
man
are
linked
together
in
this
Chain
,
what
should
we
do
,
but
admire
and
adore
,
adore
and
admire
;
and
while
we
are
in
this
earth
,
send
up
our
consent
to
that
harmony
in
Heaven
?
In
relation
to
our
good
,
much
might
be
said
,
but
we
shall
briefly
shew
unto
you
,
that
it
is
the
greatest
confirmation
of
our
faith
,
and
the
strongest
motive
to
humility
,
that
can
be
afforded
.
Now
if
we
could
be
composed
thus
unto
confidence
and
reverence
,
to
glorifie
him
by
believing
,
and
to
abase
our selves
,
to
believe
in
him
,
and
walk
humbly
with
him
,
upon
the
meditation
of
Christs
coming
in
the
flesh
,
this
would
make
us
true
Christians
indeed
.
There
is
nothing
I
know
,
more
powerful
to
perswade
us
of
the
reality
of
Gods
invitations
and
promises
to
us
,
then
this
;
we
are
still
seeking
signs
and
tokens
of
Gods
love
,
something
to
warrand
us
to
come
to
God
in
Christ
,
and
to
perswade
that
we
shall
be
welcome
;
and
many
Christians
puddle
themselves
in
the
mire
of
their
own
darknesse
and
discouragement
,
because
they
cannot
find
any
thing
in
themselves
,
that
can
give
but
the
least
probable
conjecture
,
that
he
will
admit
and
welcome
them
to
come
to
him
,
or
that
such
precious
promises
,
and
sweet
invitations
,
can
belong
to
such
sinners
,
as
they
conceive
themselves
to
be
.
Truly
my
beloved
,
I
think
,
while
we
exercise
our selves
thus
,
we
are
seeking
the
Sun
with
a
candle
,
making
that
which
is
in
it self
as
bright
,
as
the
light
to
be
more
dark
.
The
evidence
of
Gods
reality
,
in
offering
life
to
you
in
Christ
,
and
his
willingness
to
receive
you
,
it
is
not
without
the
compasse
of
his
invitation
,
and
yet
you
seek
it
where
it
is
least
to
be
found
,
that
is
,
in
your selves
:
But
indeed
,
his
invitations
,
in
the
Gospel
,
carry
the
evidence
in
their
bosome
,
that
which
is
above
all
other
signs
and
evidences
,
that
he
did
ever
send
his
own
Son
in
the
flesh
for
this
purpose
;
is
there
any
thing
besides
this
,
either
greater
,
or
clearer
?
I
think
we
are
like
these
,
who
,
when
they
had
seen
many
signs
and
wonders
done
by
Christ
,
which
did
bear
testimony
to
all
the
world
of
his
Divine
Nature
,
yet
they
would
not
be
satisfied
,
but
sought
out
another
sign
,
tempting
him
,
Mat.
16.1
.
And
truly
,
he
might
return
this
answer
to
us
,
O
wicked
and
adulterous
generation
,
that
seeketh
after
a
sign
,
there
shall
no
sign
be
given
to
thee
,
but
the
sign
of
the
Prophet
Ionas
:
the
greatest
testimony
that
can
be
imagined
,
is
given
already
,
that
the
Father
should
send
his
only
begotten
and
well
beloved
Son
,
into
the
state
of
a
servant
,
for
man
:
If
this
do
not
satisfie
,
I
know
not
what
will
.
I
see
not
how
any
work
of
his
Spirit
in
us
,
can
make
so
much
evidence
of
his
reality
,
and
faithfulnesse
in
the
Gospel
,
and
of
his
willingness
to
welcome
sinners
.
All
the
works
of
Creation
,
all
the
works
of
Grace
,
are
nothing
to
this
,
to
manifest
his
love
to
men
,
and
therefore
there
is
a
singular
note
upon
it
,
God
so
loved
the
world
,
that
he
sent
his
Son
,
Joh.
3.16
.
And
in
this
was
love
manifested
,
that
he
gave
his
Son
,
1
Joh.
4.9
.
If
men
and
Angels
had
set
themselves
to
devise
and
find
out
a
pledge
or
confirmation
of
the
love
of
God
,
they
would
have
fallen
upon
some
revelation
unto
,
or
some
operation
upon
their
spirits
;
but
alace
,
this
is
infinitly
above
that
,
his
own
express
image
,
and
the
brightness
of
his
glory
,
is
come
down
to
bear
witnesse
of
his
love
:
nay
,
he
who
is
equal
with
himself
in
glory
,
is
given
as
a
gift
to
men
,
and
is
not
he
infinitly
more
then
created
gifts
,
or
graces
,
who
is
the
very
spring
and
fountain
of
them
all
?
God
so
loved
the
world
,
that
truly
he
gave
no
such
gift
besides
,
to
testifie
such
a
love
:
Therefore
,
when
all
that
he
hath
done
in
this
kind
,
cannot
satisfie
thy
s●rupulous
mind
,
but
thou
wilt
still
go
on
,
to
seek
more
confirmation
of
his
readinesse
to
receive
thee
:
I
think
it
is
a
tempting
of
the
Holy
One
,
which
may
draw
such
an
answer
from
him
,
O
wicked
and
adulterous
person
,
there
shall
no
sign
be
given
thee
,
but
that
which
is
darker
then
the
former
,
that
which
thou
shalt
understand
lesse
;
thou
may
get
what
thou
seeks
,
perhaps
some
more
satisfaction
in
thy
own
condition
,
but
it
shall
plung
thee
more
in
the
issue
,
thou
shall
alwayes
be
unsetled
and
unconstant
as
water
,
thou
shalt
not
excell
.
I
confesse
indeed
,
if
we
speak
of
the
manifestation
of
ones
particular
interest
in
these
promises
,
and
of
an
evidence
of
the
love
of
God
to
thee
,
in
particular
,
then
there
must
needs
be
something
wrought
by
the
Holy
Spirit
,
on
thy
soul
,
to
draw
down
the
general
testimony
of
Gods
love
to
mankind
,
into
a
particular
application
to
thy self
.
But
,
that
I
do
not
speak
of
now
,
because
that
is
the
sealing
of
the
Spirit
after
believing
,
and
because
you
are
alwayes
unsetled
in
the
first
,
and
main
point
,
of
flying
unto
the
Son
,
and
waiting
on
him
for
life
,
therefore
have
you
so
much
inevidence
and
weakness
in
that
which
follows
.
That
which
I
now
speak
of
,
is
,
that
if
this
were
cordially
believed
,
and
seriously
considered
;
that
God
sent
his
own
Son
in
the
flesh
,
to
save
sinners
,
you
could
not
readily
have
any
doubt
,
but
that
you
coming
to
him
for
salvation
,
would
be
welcome
,
you
could
not
say
,
that
such
precious
invitations
could
not
belong
to
sinners
,
or
that
he
could
not
love
the
like
of
you
.
Truly
,
I
think
,
if
the
general
were
laid
to
heart
,
that
God
hath
so
loved
mankind
,
that
he
gave
such
a
gift
unto
them
,
there
is
none
could
make
any
more
question
of
his
reality
,
when
that
gift
is
tendered
to
any
in
particular
.
Nay
,
I
think
it
is
the
inconsideration
of
this
general
evidence
,
and
manifestation
of
love
to
the
world
,
that
makes
you
so
perplexed
in
particulars
.
Could
you
have
so
much
difficulty
to
believe
his
love
to
you
,
if
you
indeed
believe
that
he
hath
loved
the
world
,
that
is
,
so
many
thousands
like
you
?
Is
there
so
much
distance
,
I
pray
you
,
between
you
and
another
,
as
between
him
and
all
?
If
then
he
loves
so
many
miserable
sinners
,
is
there
any
impossibility
in
it
,
but
he
may
love
you
?
for
what
is
in
them
,
that
might
conciliat
his
love
?
I
tell
you
,
why
I
think
the
right
apprehension
of
the
general
truths
of
the
Gospel
would
be
able
,
like
the
Sun
in
its
strength
,
to
scatter
all
the
clouds
and
mists
of
our
particular
interest-debates
;
because
I
find
,
that
these
very
grounds
,
upon
which
,
you
call
in
question
your
own
particular
interest
,
if
you
did
consider
them
,
you
would
find
they
go
a
further
length
,
to
conclude
against
all
others
,
and
either
they
have
no
strength
in
your
case
,
or
they
will
be
of
equal
force
to
batter
down
the
confidence
of
all
the
Saints
,
and
the
certainty
of
all
the
promises
.
What
is
it
that
troubles
you
,
but
that
you
are
sinners
,
and
such
sinners
,
so
vile
,
and
loathsome
,
from
whence
you
do
conclude
,
not
only
,
that
you
have
no
present
assurance
of
his
love
,
but
that
he
cannot
love
such
a
one
as
you
are
:
Now
,
I
say
,
if
this
hold
good
,
in
reference
to
you
,
take
heed
that
you
condemn
not
your selves
in
that
which
you
approve
,
that
is
,
that
you
do
not
di●pute
against
the
interest
of
all
the
Saints
,
who
were
such
as
you
are
,
and
the
truth
of
these
fundamentall
positions
of
the
Gospel
,
God
so
loved
the
world
,
&c.
And
so
you
do
not
only
wrong
your selves
,
but
all
others
;
and
not
only
so
,
but
you
offer
the
greatest
indignity
to
him
,
that
out
o●
love
sent
his
Son
,
and
to
him
,
who
out
of
love
,
came
and
laid
down
his
life
.
O
consider
how
you
indignifie
and
set
at
nought
that
great
manifestation
of
Gods
love
,
God
manifested
in
the
flesh
,
how
you
despise
his
love-pledge
to
sinners
,
a
greater
then
which
he
could
not
give
you
,
because
as
great
as
himself
.
O
that
you
could
see
the
consequence
of
your
anxious
and
perplexing
doubts
,
that
they
do
not
only
an
injury
to
your
own
souls
,
but
they
are
of
a
more
bloody
nature
;
if
they
hold
good
,
they
would
cut
off
the
life
and
salvation
of
all
believers
,
and
which
is
worse
,
they
will
by
an
unavoidable
consequence
,
conclude
an
Ante-chri●tian
point
,
that
Christ
is
not
come
in
the
flesh
;
I
beseech
you
unbowel
your
evils
,
that
you
may
abhor
them
.
This
may
strengthen
our
faith
,
and
minister
much
consolation
,
in
another
consideration
too
;
that
which
is
laid
down
,
Heb.
2.17
.
and
4.15
.
that
he
was
partaker
of
our
nature
,
and
in
all
things
like
unto
his
brethren
,
that
so
he
might
be
a
merciful
High
Priest
,
able
to
succour
us
,
and
touched
with
the
feeling
of
our
infirmities
.
What
strong
consolation
may
be
suckt
out
of
these
breasts
?
when
it
was
impossible
that
man
could
rise
up
to
God
,
because
of
his
infinit
highness
,
and
holiness
,
behold
,
God
hath
come
down
to
man
,
in
his
lowness
,
and
ba●eness
;
he
hath
sent
down
this
ladder
from
heaven
,
to
the
earth
,
that
poor
wretched
sinner
may
ascend
upon
it
;
it
is
come
down
,
as
low
,
as
our
infirm
weak
and
frail
nature
,
that
we
may
have
easie
coming
up
to
it
,
and
going
up
upon
it
to
heaven
:
Therefore
his
flesh
is
called
,
a
new
and
living
way
,
because
a
poor
sinner
may
be
assured
of
welcome
,
and
acceptation
with
one
of
his
own
kind
,
his
Brother
,
(
he
was
not
ashamed
to
call
us
brethren
,
)
flesh
of
his
flesh
,
and
bone
of
his
bone
;
this
may
make
boldness
of
accesse
,
that
we
have
not
God
to
speak
to
,
or
come
to
,
immediatly
,
as
he
is
cloathed
with
glory
and
majesty
,
and
as
the
Jews
heard
him
on
Mount
Sinai
,
and
desired
a
Mediator
between
him
and
them
;
but
that
,
that
great
Prophet
promised
to
them
,
hath
come
,
and
we
have
him
between
us
and
God
,
as
low
as
we
,
that
we
may
speak
to
him
,
riding
upon
an
ass
,
a
low
ass
,
that
every
one
may
whisper
their
desires
in
his
ear
,
and
yet
as
high
as
God
,
that
he
may
speak
to
God
,
and
have
power
with
him
.
Truly
,
this
is
a
sweet
trysting
place
,
to
meet
God
in
,
that
no
sinner
may
have
any
fear
to
come
to
it
,
to
this
treaty
of
peace
and
reconciliation
.
How
may
it
perswade
us
of
that
great
priviledge
,
that
we
may
become
the
sons
of
God
,
when
the
Son
of
God
is
become
the
Son
of
man
,
John
1.11
,
12.
Truly
,
though
it
be
hard
to
be
believed
,
that
such
as
we
should
become
the
Sons
of
the
great
King
,
yet
it
is
nothing
so
strange
as
this
,
that
the
eternal
and
only
begotten
Son
of
the
great
God
,
should
become
the
Son
of
wretched
man
,
that
highness
will
be
easily
believed
,
if
we
consider
this
lowness
.
It
will
not
be
so
hard
to
perswade
a
soul
,
that
there
is
a
way
of
union
,
and
reconciliation
to
God
,
of
being
yet
at
peace
with
him
,
if
this
be
pondered
,
that
God
hath
married
his
own
nature
with
ours
,
in
one
person
,
to
be
a
pledge
of
that
union
and
peace
.
And
then
,
how
much
quickening
and
comfort
may
it
yeild
us
?
that
he
was
not
only
a
man
,
but
a
miserable
man
,
and
that
not
through
any
necessity
,
but
only
the
necessity
of
love
and
compassion
;
he
had
enough
of
mercy
to
save
us
as
God
,
he
had
enough
of
love
and
compassion
as
man
,
but
he
would
take
on
misery
too
,
in
his
own
person
,
that
he
might
be
experimentally
merciful
to
us
.
Certainly
,
the
experience
of
misery
and
infi●mity
,
must
superadd
some
tenderness
,
to
the
heart
of
our
High
Priest
:
But
though
it
did
not
help
him
to
be
more
pitiful
,
yet
it
was
done
for
us
,
to
help
us
to
have
more
confidence
in
him
,
and
boldness
to
come
unto
him
.
What
an
encouragement
is
it
for
a
poor
man
,
to
come
unto
(
once
)
poor
Jesus
Christ
,
who
had
not
where
to
lay
his
head
?
He
knows
the
evil
of
poverty
,
and
he
choosed
to
know
it
,
that
he
might
have
compassion
on
thee
.
With
what
boldness
may
poor
afflicted
,
and
despised
believers
come
to
him
?
why
?
because
,
he
himself
had
experience
of
all
that
,
and
he
was
familiarly
acquainted
with
grief
and
sorrow
,
therefore
,
he
can
sympathize
best
with
thee
.
Let
us
speak
even
of
sinful
infirmities
thou
art
subject
to
,
that
there
might
be
a
suitableness
in
him
to
help
thee
;
he
came
as
nigh
as
might
be
,
he
was
willing
to
be
tempted
to
sin
,
and
so
he
knows
the
power
that
temptations
must
have
over
weak
and
frail
natures
,
but
sin
he
could
not
,
for
that
had
been
evil
for
us
:
Let
this
then
,
give
us
boldness
to
come
to
him
.
I
would
desire
to
perswade
you
to
humility
from
this
,
according
to
the
lesson
Christ
gives
us
,
Matth.
11.29
.
Learn
of
me
,
I
am
meek
and
lowly
;
and
the
Apostle
makes
singular
use
of
this
mystery
of
the
abasement
of
Majesty
,
to
abate
from
our
high
esteem
of
our selves
,
Phil.
2.3
,
4
,
5
,
6.
O
should
not
the
same
mind
be
in
us
,
that
was
in
Christ
.
God
abased
,
and
man
exalted
,
how
unsuitable
are
these
,
think
you
?
God
lowly
in
condition
and
disposition
,
and
man
,
though
base
in
condition
,
yet
high
in
his
disposition
,
and
in
his
own
estimation
:
What
more
mysterious
,
then
God
humbled
?
And
what
more
monstrous
,
then
man
proud
?
Truly
,
pride
it
is
the
most
deformed
thing
in
a
man
,
but
in
a
Christian
,
it
is
monstrous
and
prodigious
.
If
he
did
humble
himself
out
of
charity
,
and
love
,
who
was
so
high
and
glorious
,
how
should
we
humble
our selves
out
of
necessity
,
who
are
so
low
and
base
?
and
out
of
charity
and
love
too
,
to
be
conformed
and
like
unto
him
.
Nature
may
perswade
the
one
,
but
Christianity
teacheth
the
other
,
to
be
lowly
in
mind
,
and
esteem
every
one
better
then
our selves
;
to
be
meek
,
patient
,
long-suffering
,
reason
may
perswade
it
,
upon
the
consideration
of
our
own
baseness
,
emptiness
,
frailty
,
and
nothingness
.
But
this
lesson
is
taught
in
Christs
School
,
not
from
that
motive
only
,
the
force
of
necessity
,
but
from
a
higher
motive
,
the
constraint
of
love
to
Jesus
Christ
:
Learn
of
me
.
Suppose
there
were
no
necessity
of
reason
in
it
,
yet
affection
,
might
be
a
stronger
necessity
,
to
perswade
conformity
to
him
,
and
following
his
example
,
who
became
so
low
,
and
humbled
himself
to
the
death
,
even
for
us
.
SERMON
XIII
.
Rom.
8.3
.
—
And
for
sin
condemned
sin
in
the
flesh
.
THE
great
and
wonderful
actions
of
great
and
excellent
persons
,
must
needs
have
●ome
great
ends
answerable
to
them
,
wisdome
will
teach
them
not
to
do
strange
things
,
but
for
some
rare
purposes
;
for
it
were
a
folly
and
madness
to
do
great
things
,
to
compass
some
small
and
petty
end
,
as
unsuitable
as
that
a
Mountain
should
travel
to
bring
forth
a
Mouse
.
Truly
we
must
conceive
,
that
it
must
needs
be
some
honourable
and
high
business
,
that
brought
down
so
high
and
honourable
a
person
from
Heaven
,
as
the
Son
of
God
;
it
must
be
something
proportioned
to
his
Majesty
and
his
wisdom
,
and
indeed
so
it
is
.
There
is
a
great
Capital
enemy
against
God
in
the
world
,
that
is
,
sin
;
this
arch
rebel
,
hath
drawn
man
from
his
subordination
to
God
,
and
sowen
a
perpetual
discord
and
enmity
between
them
,
this
hath
conquered
all
mankind
,
and
among
the
rest
,
even
the
elect
and
chosen
of
God
,
these
whom
God
had
in
his
eternal
Council
predes●inated
to
life
and
salvation
;
sin
brings
all
in
bondage
,
and
exerciseth
the
most
perfect
tyranny
over
them
,
that
can
be
imagined
,
makes
men
to
serve
all
its
imperious
lusts
,
and
then
all
the
wages
,
is
death
,
it
binds
them
over
to
Judgment
.
Now
this
sedition
and
rebellion
being
arisen
in
the
world
,
and
one
of
the
most
noble
creatures
carried
away
in
this
revolt
,
from
allegiance
to
the
Divine
Majesty
;
the
most
holy
and
wise
Council
of
Heaven
concludes
to
send
the
Kings
Son
,
to
compesce
this
rebellion
,
to
reduce
men
again
unto
obedience
,
and
to
destroy
that
arch
traitor
,
sin
,
which
his
nature
most
abho●s
.
And
for
this
end
the
Son
of
the
great
King
,
Jesus
Christ
,
came
down
into
the
world
,
to
deliver
captive
man
,
and
to
condemn
conquering
sin
.
There
is
no
object
that
God
hath
so
pure
and
perfect
displeasure
at
,
as
sin
;
therefore
he
sent
to
condemn
that
which
he
hates
most
,
and
perfectly
he
hates
it
,
to
condemn
sin
;
and
this
is
expressed
as
the
errand
of
his
coming
,
1
Ioh.
3.5
,
8.
to
destroy
the
works
of
the
devil
,
all
his
wicked
and
hellish
plots
and
contrivances
against
man
,
all
that
poyson
of
enmity
and
sin
,
that
out
of
envy
and
malice
he
spued
out
upon
man
,
and
instilled
into
his
nature
,
all
these
works
of
that
Prince
of
Darkness
,
in
enticing
man
from
obedience
to
rebellion
,
and
tyrannizing
over
him
since
,
by
the
imperious
laws
of
his
own
lusts
;
in
a
word
,
all
that
work
that
was
contrived
in
hell
,
to
bring
poor
man
down
to
that
same
misery
,
with
devils
;
all
that
,
Christ
the
only
begotten
Son
of
the
great
King
,
came
(
for
this
noble
businesse
)
to
destroy
it
:
That
Tower
which
Satan
was
building
up
against
Heaven
,
and
had
laid
the
foundation
of
it
as
low
as
hell
,
this
was
Christs
business
,
down
among
men
,
to
destroy
that
Babylon
,
that
Tower
of
darkness
and
confusion
,
and
to
build
up
a
Tower
of
light
and
life
,
to
which
Tower
,
sinners
might
come
,
and
be
safe
,
and
by
which
,
they
might
really
ascend
into
Heaven
.
Some
do
▪
by
these
words
,
for
sin
,
understand
the
occasion
and
reason
of
Christs
coming
,
that
it
was
,
because
sin
had
conquered
the
world
,
and
subjected
man
to
condemnation
,
therefore
Jesus
Christ
came
into
the
world
,
to
conquer
sin
,
and
condemn
it
,
that
we
might
be
free
from
condemnation
by
sin
.
And
this
was
the
special
cause
of
his
taking
on
flesh
,
if
sin
had
not
entered
in
the
world
,
Christ
had
not
come
into
it
;
and
if
sin
had
not
erected
a
Throne
in
mans
flesh
,
Christ
had
not
taken
on
flesh
,
he
had
not
come
in
the
likenesse
of
sinful
flesh
:
So
that
this
may
administer
unto
us
abundant
consolation
.
If
this
was
the
very
cause
of
his
coming
,
that
which
drew
him
down
from
that
delightful
and
blessed
bosome
of
the
Father
,
then
he
will
certainly
do
that
which
he
came
for
;
he
cannot
fail
of
his
purpose
,
he
cannot
misse
his
end
:
he
must
condemn
sin
,
and
save
sinners
.
And
truly
this
is
wonderful
love
,
that
he
took
sin
only
for
his
party
,
and
came
only
for
sin
,
or
against
sin
,
and
not
against
poor
sinners
:
He
had
no
commission
of
the
Father
,
but
this
,
as
himself
declares
,
Ioh.
3.17
.
For
,
God
sent
not
his
Son
into
the
world
,
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
.
As
one
observes
well
,
Christ
would
never
have
hinted
at
such
a
jealousie
,
or
suggested
such
a
thought
to
mens
minds
,
had
it
not
been
in
them
before
;
but
this
we
are
naturally
inclined
unto
,
to
think
hard
of
God
,
and
can
hardly
be
perswaded
of
his
love
,
when
once
we
are
perswaded
of
our
enmity
.
Indeed
the
most
part
of
the
world
fancy
a
perswasion
of
Gods
love
,
and
have
not
many
jealousies
of
it
,
because
they
know
not
their
own
enmity
against
God
,
but
let
a
man
see
himself
indeed
Gods
enemy
,
and
it
is
very
hard
to
make
him
believe
any
other
thing
of
God
▪
but
that
he
carries
a
hostile
mind
against
him
;
and
therefore
Christ
to
take
off
this
,
perswades
and
assures
us
,
that
neither
the
Father
nor
he
had
any
design
upon
poor
sinners
,
nor
any
ambushm●nt
ag●inst
them
,
but
mainly
,
if
not
,
only
,
this
was
his
purpose
in
sending
,
and
Christs
in
coming
,
not
against
man
,
but
against
sin
,
not
to
condemn
sinners
,
but
to
condemn
sin
,
and
save
sinners
.
O
blessed
and
unparallel'd
love
!
that
made
such
a
real
distinction
between
sin
and
sinners
,
who
were
so
really
one
.
Shall
not
we
be
content
to
have
that
wofull
and
accursed
union
with
sin
dissolved
?
Shall
not
we
be
willing
to
let
sin
be
condemned
in
us
,
and
to
have
our
own
souls
saved
?
I
beseech
you
,
beloved
in
the
Lord
,
do
not
think
to
maintain
alwayes
Christs
enemy
,
that
great
traitor
,
against
which
he
came
from
Heaven
:
Wonder
that
he
doth
not
prosecute
both
,
as
enemies
;
but
i●
he
will
destroy
the
one
,
and
save
the
other
,
O
,
let
it
be
destroyed
,
not
you
;
and
so
much
the
more
,
for
that
it
will
destroy
you
:
Look
to
him
,
so
iniquity
shall
not
be
your
ruine
,
but
he
shall
be
the
ruine
of
iniquity
;
but
if
you
will
not
admit
of
such
a
division
between
you
and
your
sins
,
take
heed
that
you
be
not
ete●nally
undivided
,
that
you
have
not
one
common
lot
for
ever
,
that
is
,
condemnation
.
Many
would
be
saved
,
but
they
would
be
saved
with
sin
too
;
Alace
!
that
will
condemn
thee
;
as
for
sin
,
he
hath
proclaimed
irreconciliable
enmity
against
it
,
he
hath
no
quarter
to
give
it
,
he
will
never
come
in
terms
of
composition
with
it
,
and
all
because
it
is
his
mortal
enemy
;
therefore
let
sin
be
condemned
,
that
thou
may
be
saved
.
It
cannot
be
saved
with
thee
,
but
thou
may
be
condemned
with
it
.
The
word
,
for
sin
,
may
be
taken
in
another
sense
as
fitly
,
a
sacrifice
for
sin
,
so
that
the
meaning
is
,
Jesus
Christ
came
to
condemn
and
overthrow
sin
,
in
its
plea
against
us
,
by
a
sacrifice
for
sin
,
that
i●
,
by
offering
up
his
own
body
,
or
flesh
.
And
thu●
,
you
have
the
way
and
means
how
Christ
conquered
sin
,
and
accomplished
the
business
he
was
sent
for
.
It
was
by
offering
a
sac●●fice
for
sin
,
to
expiat
wrath
and
to
sati●fie
justice
:
The
sting
and
strength
of
death
is
sin
,
and
the
strength
of
sin
is
the
Law
,
as
the
Apostle
speaks
it
,
1
Cor.
15.55
.
we
had
two
great
enemies
against
us
,
two
great
tyrants
over
us
,
sin
and
death
.
Death
had
past
upon
all
mankind
,
not
only
the
miseries
of
this
life
,
and
temporal
death
had
subjected
●ll
men
,
but
the
fear
of
an
eternal
death
,
of
an
everlasting
separation
from
the
blessed
face
of
God
,
might
have
seized
upon
all
,
and
subjected
them
to
bondage
,
Heb.
2.15
.
But
the
strength
and
sting
of
that
is
sin
,
it
is
sin
that
arms
death
and
hell
against
us
;
take
away
sin
,
and
you
take
away
the
sting
,
the
strength
of
death
,
it
hath
no
force
,
or
power
to
hurt
man
;
but
death
being
the
wages
due
for
sin
,
Rom.
6.23
.
all
the
certainty
and
efficacy
in
the
wages
,
flowes
from
this
work
of
darkness
,
sin
.
But
,
Now
the
strength
of
sin
is
the
Law
,
this
puts
a
poysonable
and
destructive
vertue
in
the
sting
of
sin
,
for
it
is
the
sentence
of
Gods
Law
,
and
the
justice
and
righteousness
of
God
that
hath
made
so
inseparable
a
connexion
between
sin
and
death
;
this
gives
sin
a
destroying
and
killing
vertue
.
Justice
arms
it
with
power
,
and
authority
,
to
condemn
man
,
so
that
there
can
be
no
freedom
,
no
releasment
from
that
condemnation
,
no
eschewing
that
fatal
sting
of
death
,
unless
the
sentence
of
Gods
Law
,
which
hath
pronounced
,
thou
shalt
die
,
be
repealed
,
and
the
justice
of
God
be
satisfied
by
a
ransome
.
And
this
being
done
,
the
strength
of
sin
is
quite
gone
,
and
so
the
sting
of
death
removed
.
Now
this
had
been
impossible
for
man
to
do
,
these
parties
were
too
strong
,
for
any
created
power
;
the
strength
of
sin
to
condemn
,
may
be
called
someway
infinit
,
because
it
flows
from
the
unchangeable
law
of
the
infinit
justice
of
God
;
now
what
power
could
encounter
that
strength
,
except
that
which
hath
infinite
sterngth
too
?
Therefore
,
it
behoved
the
Son
of
God
,
to
come
for
this
business
,
to
condemn
sin
,
and
save
the
sinner
.
And
being
come
,
he
yokes
first
with
the
very
strength
of
sin
,
for
he
knew
where
its
strangth
did
ly
,
and
so
did
encounter
,
first
of
all
,
with
that
,
even
the
justice
of
his
Father
,
the
hand
writing
of
ordinances
that
was
against
us
;
for
if
once
he
can
set
them
aside
,
as
either
vanquished
,
or
satisfied
,
he
hath
little
else
to
do
.
Now
,
he
doth
not
take
a
violent
way
in
this
either
,
he
doth
it
not
with
the
strong
hand
,
but
deals
wisely
,
and
(
to
speak
so
with
reverence
)
cunningly
in
it
,
he
came
under
the
Law
,
that
he
might
redeem
them
who
were
under
the
Law
,
Gal.
4.4
.
force
will
not
do
it
,
the
Law
cannot
be
violented
,
justice
cannot
be
compelled
to
forgo
its
right
;
therefore
,
our
Lord
Jesus
chooseth
,
as
it
were
,
to
compound
with
the
Law
,
to
submit
unto
it
,
he
was
made
under
the
Law
,
he
who
was
above
the
Law
,
being
Law-giver
in
mount
Sinai
,
Acts
7.38
.
Gal.
3.19
.
he
cometh
under
the
bond
and
tye
of
it
,
to
fulfil
it
.
I
came
not
to
destroy
the
Law
,
but
to
fulfil
it
,
Mat.
5.17
.
he
would
not
offer
violence
to
the
Law
,
to
deliver
sinners
,
contrary
to
the
commination
of
it
,
or
without
satisfaction
given
unto
it
,
for
,
that
would
reflect
upon
the
wisdom
and
righteousness
of
the
Father
who
gave
the
Law
:
But
he
doth
it
better
,
in
an
amicable
way
,
by
submission
and
obedience
to
all
its
demands
,
whatsoever
it
craved
of
the
sinner
,
he
fulfils
that
debt
,
he
satisfies
the
bond
,
in
his
own
person
,
by
suffering
;
and
fulfils
all
the
Commandments
by
obedience
:
And
thus
,
by
subjection
to
the
Law
,
he
gets
power
over
the
Law
,
because
his
subjection
takes
away
all
its
claim
,
and
right
over
us
;
therefore
,
it
is
said
,
that
he
blotted
out
the
hand-writing
of
ordinances
,
which
was
against
us
,
by
nailing
it
to
his
cross
,
and
so
took
it
out
of
the
way
,
Col.
2.14
.
having
fulfilled
the
bond
,
he
cancell'd
it
,
and
so
it
stands
in
no
force
▪
either
against
him
or
us
;
thus
,
the
strength
of
sin
which
is
the
Law
,
is
removed
,
and
by
this
means
,
sin
is
condemned
in
the
flesh
,
by
the
suffering
of
his
flesh
,
it
is
fallen
from
all
it's
plea
against
sinners
;
for
,
that
upon
which
it
did
hang
,
viz.
the
sentence
of
the
Law
,
is
taken
out
of
the
way
,
so
that
it
hath
no
apparent
ground
to
fasten
any
accusation
upon
a
poor
sinner
,
that
flees
in
to
Jesus
Christ
,
and
no
ground
at
all
to
condemn
him
,
it
is
wholly
disabled
in
that
point
;
for
,
as
the
Philistines
found
where
Sampsons
strength
lay
,
and
cutted
his
hair
,
so
Christ
hath
in
his
wisdom
,
found
where
the
strength
of
sins
plea
,
against
man
lay
,
and
hath
cutted
off
the
hair
of
it
,
that
is
,
the
hand-writing
of
ordinances
which
was
against
us
.
This
is
that
which
hath
been
shadowed
out
,
from
the
beginning
of
the
world
,
by
the
types
of
Sacrifices
and
Ceremonies
:
All
these
offerings
of
Beasts
,
of
Fowls
,
and
such
like
,
under
the
Law
,
held
●orth
this
one
sacrifice
,
that
was
offered
in
the
fulness
of
time
,
to
be
a
propitiation
for
the
sins
of
the
world
;
and
something
of
this
was
used
among
the
Gentils
,
before
Christs
coming
,
certainly
by
tradition
from
the
Fathers
,
who
have
looked
afar
off
to
this
day
,
when
this
sweet
smelling
sacrifice
should
be
offered
up
to
appease
Heaven
.
And
it
is
not
without
a
sp●cial
Providence
,
and
worthy
the
remarking
,
that
since
the
plenary
and
substantial
One
,
was
offered
,
the
custom
of
sacrificing
,
hath
ceased
throughout
the
world
;
God
,
as
it
were
,
proclaiming
to
all
men
by
this
cessation
of
Sacrifices
,
as
well
as
silence
of
Oracles
,
th●t
the
true
atonement
and
propitiation
is
come
already
,
and
the
true
Prophet
is
come
from
Heaven
,
to
reveal
Gods
mind
unto
the
world
.
There
were
many
ceremonies
in
sacrificing
,
observed
,
to
hold
out
unto
us
the
perfection
of
our
atonement
and
propitiation
:
They
laid
their
hands
on
the
beast
,
who
brought
it
,
to
signifie
the
imputation
of
our
sins
to
Christ
,
that
he
who
knew
no
sin
,
was
made
sin
for
us
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
And
truly
it
is
worth
the
observation
,
that
even
those
sacrifices
for
sin
,
were
called
sin
,
and
so
the
word
is
used
promiscuously
in
Leviticus
,
to
point
out
unto
us
,
that
Jesus
Christ
should
make
his
soul
sin
,
Isa.
53.10
.
that
is
,
a
sacrifice
for
sin
,
and
he
made
sin
for
us
,
that
is
,
a
sacrifice
for
sin
.
When
the
blood
was
poured
out
(
because
without
shedding
of
blood
,
no
reconciliation
,
Heb.
10.
)
the
Priest
sprinkled
it
seven
times
before
the
Lord
,
to
shadow
out
the
perfection
of
that
expiation
for
our
sins
,
in
the
vertue
and
perpetuity
thereof
,
Heb.
9.26
.
that
he
should
appear
to
put
away
sin
,
by
the
sacrifice
of
himself
;
to
put
it
away
,
as
if
it
had
never
been
,
by
taking
it
on
him
,
and
bearing
it
:
And
then
the
High
Priest
was
to
bring
in
of
the
blood
into
the
holy
place
,
and
within
the
vail
,
and
sprinkle
the
Mercy
Seat
,
●o
shew
unto
us
,
that
the
merit
and
efficacy
of
Christs
blood
,
should
enter
into
the
highest
Heavens
,
to
appease
the
wrath
of
God
.
Our
High
Priest
by
his
own
blood
hath
entered
into
the
holy
place
,
having
obtained
eternal
redemption
for
us
,
Heb.
9.12
.
And
truly
this
is
that
sacrifice
,
which
being
offered
without
spot
to
God
,
pacifies
all
,
ver.
14.
Sin
hath
a
cry
,
cryeth
aloud
for
vengeance
;
this
blood
silenceth
it
,
and
composeth
all
to
savour
and
mercy
.
It
hath
so
sweet
and
fragrant
a
smell
in
Gods
account
,
that
it
fills
Heaven
with
the
perfume
of
it
.
He
is
that
true
scape-goat
,
who
notwithstanding
that
he
did
bear
all
the
sins
of
his
people
,
yet
he
did
escape
alive
,
albeit
he
behoved
to
make
his
soul
a
sacrifice
for
sin
,
and
so
die
for
it
,
yet
by
this
means
he
hath
condemned
sin
,
by
being
condemned
for
sin
,
by
this
means
he
hath
overcome
death
and
the
grave
,
by
coming
under
the
power
of
death
,
and
so
is
now
alive
for
ever
,
to
improve
his
victory
for
our
salvation
;
and
by
taking
on
our
sin●
,
he
hath
fully
abolished
the
power
and
plea
of
them
,
as
the
goat
that
was
sent
to
the
wilderness
out
of
all
mens
sight
,
was
not
to
be
seen
again
.
Truly
this
is
the
way
how
our
sins
are
buried
in
the
grave
●f
oblivion
,
and
removed
as
a
cloud
,
and
cast
into
the
depths
of
the
Sea
,
and
sent
away
as
far
as
the
East
is
from
the
West
,
that
they
may
never
come
in
judgment
against
us
,
to
condemn
us
,
because
Christ
by
appeasing
wrath
,
and
satisfying
Justice
by
the
sacrifice
of
himself
,
hath
overthrown
them
in
judgment
,
and
buried
them
in
the
grave
with
his
own
body
.
You
see
then
,
my
beloved
,
a
solid
ground
of
consolation
against
all
our
fears
and
sorrows
,
an
answer
to
all
the
accusations
of
our
sins
,
here
is
one
for
all
,
one
above
all
.
You
would
have
particular
answers
to
satisfie
your
particular
doubts
,
you
are
alwayes
seeking
some
satisfaction
to
your
consciences
besides
this
;
but
believe
it
,
all
that
can
be
said
besides
this
atonement
and
propitiation
,
is
of
no
more
vertue
to
purge
your
consciences
,
or
satisfie
your
perplexed
souls
,
then
these
repeated
sacrifices
of
old
were
.
Whatsoever
you
can
pitch
upon
besides
this
,
it
is
insufficient
,
and
therefore
you
find
a
necessity
of
seeking
some
other
grace
or
qualification
to
appease
your
consciences
,
even
as
they
had
need
to
multiply
sacrifices
;
but
now
since
this
perfect
and
full
propitiation
is
offered
up
for
our
sins
,
should
not
all
these
vain
expiations
of
your
own
works
,
cease
?
Truly
there
is
nothing
can
pacifie
Heaven
but
this
,
and
nothing
can
appease
thy
Conscience
on
earth
,
but
this
too
.
If
you
find
any
accusation
against
you
,
consider
,
Christ
hath
by
a
sacrifice
for
sin
,
condemned
sin
in
his
own
flesh
;
the
marks
of
the
spear
,
of
the
nails
,
of
the
buffettings
of
his
flesh
,
these
are
the
tokens
and
pledges
,
that
he
encountered
with
the
wrath
due
to
your
sins
,
and
so
hath
cut
off
all
the
right
that
sin
hath
over
you
.
If
thou
can
unseignedly
in
the
Lords
sight
,
say
,
that
it
is
thy
souls
desire
to
be
delivered
from
sin
,
as
well
as
wrath
,
thou
would
gladly
flee
from
condemnation
,
th●n
come
to
him
who
hath
condemned
sin
,
by
suffering
the
condemnation
of
sin
,
that
he
might
save
these
who
desire
to
flee
from
it
to
him
.
SERMON
XIV
.
Rom.
8.4
.
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
&c.
GOD
having
a
great
design
to
declare
unto
the
world
,
both
his
justice
and
mercy
towards
men
,
he
found
out
this
mean
most
suitable
and
proportioned
unto
it
,
which
is
here
spoken
of
in
the
3.
vers.
to
send
his
own
Son
,
to
bear
the
punishment
of
sin
,
that
the
righteousness
of
the
Law
might
be
freely
and
graciously
fulfilled
in
sinners
.
And
indeed
it
was
not
imaginable
by
us
,
how
he
could
declare
both
,
in
the
salvation
of
sinners
;
we
could
not
have
found
out
a
way
to
declare
his
righteousnesse
and
holinesse
,
which
would
not
have
obscured
his
mercy
and
grace
,
nor
a
way
to
manifest
his
grace
and
mercy
,
which
would
not
have
reflected
upon
his
Holiness
and
Justice
,
according
to
the
letter
of
the
Law
that
was
given
out
,
as
the
rule
of
life
,
he
that
doth
them
shall
live
in
them
,
and
cursed
is
every
one
that
doth
them
not
,
&c.
W●at
could
we
expect
,
if
this
be
fulfilled
(
as
it
would
appear
,
Gods
truth
and
holinesse
requires
?
)
then
we
are
gone
;
no
place
for
mercy
:
if
this
be
not
fulfilled
,
(
that
mercy
may
be
shewed
in
pardoning
sin
,
)
then
the
truth
and
faithfulnesse
of
God
seems
to
be
impaired
.
This
is
the
strait
that
all
sinners
would
have
been
into
,
if
God
had
not
found
such
an
enlargement
as
this
,
how
to
shew
mercy
,
without
wronging
Justice
,
and
how
to
save
sinners
,
without
impairing
his
faithfulnesse
.
Truly
,
we
may
wonder
what
was
it
that
could
straiten
his
Majesty
so
,
that
he
must
send
his
own
Son
,
so
beloved
of
him
,
and
bruise
him
,
and
hide
his
face
from
him
,
yea
,
and
torment
him
,
and
not
let
the
cup
pass
from
him
,
for
any
intreaties
;
might
he
not
more
easily
have
never
added
such
a
commination
to
the
Law
,
Thou
shalt
die
;
or
more
easily
relaxed
and
repealed
that
sentence
,
and
past
by
●he
sinner
,
without
any
more
,
then
exacted
so
heavy
a
punishment
from
one
that
was
innoncent
?
Was
it
the
satisfaction
of
his
Justice
that
straitned
him
,
and
put
a
necessity
of
this
upon
him
?
But
truly
it
seems
it
had
been
no
more
contrary
to
righteousnesse
to
have
past
over
the
sinner
,
without
satisfaction
,
then
to
require
and
take
it
off
one
who
was
not
really
guilty
?
The
truth
is
,
it
wa●
not
simply
the
indispensible
necessity
of
satisfying
Justice
,
that
put
him
upon
such
an
hard
and
unpleasant
work
,
as
the
bruising
of
his
own
Son
;
for
,
no
doubt
,
he
might
have
as
well
dispensed
with
all
satisfaction
,
as
with
the
personal
satisfaction
of
the
sinner
;
but
here
the
strait
lay
,
and
here
was
the
urgency
of
the
case
,
he
had
a
purpose
to
declare
his
justice
,
and
therefore
a
satisfaction
must
be
had
,
not
simply
to
satisfie
righteousnesse
,
but
rather
to
declare
his
righteousnesse
,
Rom.
3.25
.
Now
indeed
to
make
these
two
shine
together
,
in
one
work
of
the
salvation
of
sinners
,
all
the
world
could
not
have
found
out
the
like
of
this
;
to
dispense
with
personal
satisfaction
,
in
the
sinner
,
which
the
rigour
of
the
Law
required
,
and
so
to
admit
a
sweet
moderation
and
relaxation
,
that
the
riches
of
his
grace
and
mercy
might
be
manifested
,
and
yet
withall
,
to
exact
that
same
punishment
of
another
,
willingly
coming
in
the
sinners
place
,
to
the
end
that
all
sinners
may
behold
his
righteousnesse
and
justice
:
and
so
this
work
of
the
redemption
of
sinners
,
hath
these
Names
of
God
published
by
himself
,
Exod.
34.6
,
7.
to
Moses
,
engraven
deeply
upon
it
,
mercy
and
goodnesse
spelled
out
at
length
in
it
,
for
love
was
the
rise
of
all
,
and
love
did
run
alongs
in
all
,
yet
so
,
as
there
is
room
to
speak
out
his
holiness
,
and
righteousness
,
and
justice
not
so
much
to
afright
sinners
,
as
to
make
his
mercy
the
more
amiable
and
wonderfull
.
I
know
not
a
more
pressing
ground
of
strong
consolation
,
nor
a
firmer
bulwark
of
our
confidence
,
and
salvation
,
then
this
conjunction
of
Mercy
,
and
Justice
,
in
the
business
:
there
might
have
been
alwayes
a
secret
hink
of
jealousie
,
and
suspition
in
our
minds
,
when
God
publisheth
mercy
and
foregiveness
to
us
freely
,
O!
how
shall
the
Law
be
satisfied
,
and
the
importunity
of
justice
and
faithfulness
,
that
hath
pronounced
a
sentence
of
death
upon
us
,
answered
?
Shall
not
the
righteous
Law
be
a
loser
this
way
,
if
I
be
saved
,
and
it
not
satisfied
by
obedience
or
suffering
?
how
hard
would
it
be
to
perswade
a
soul
of
free
pardon
,
that
sees
such
a
severe
sentence
standing
against
it
?
But
now
there
is
no
place
for
doubting
,
all
is
contrived
for
the
encouragment
and
happiness
of
poor
sinners
,
that
we
may
come
to
him
with
full
perswasion
of
his
readiness
,
and
inclinableness
to
pardon
,
since
Jesus
Christ
hath
taken
the
Law
and
Justice
of
God
off
our
head
,
and
us
off
their
hand
,
and
since
he
hath
reckoned
with
them
,
for
what
is
due
by
us
,
and
payed
it
without
us
,
then
we
have
a
clear
way
,
and
ready
accesse
to
pardon
,
and
to
believe
his
readiness
to
pardon
.
And
this
is
it
which
is
holden
out
here
,
Christ
condemning
sin
in
the
flesh
,
or
punishing
sin
in
his
own
flesh
;
giving
a
visible
and
sensible
representation
of
the
justice
and
righteousness
of
God
,
in
punishing
sin
,
and
that
in
his
own
flesh
,
offering
up
himself
as
the
condemned
sinner
,
and
hanging
up
to
the
view
of
all
the
world
,
as
an
evident
testimony
of
the
justice
and
righteousness
of
God
against
sin
,
and
by
this
means
cutting
off
the
very
strength
of
sin
,
the
Law
,
by
fulfilling
it
.
In
Christs
sufferings
you
may
behold
,
as
in
a
clear
mirrour
,
the
hatred
and
displeasure
of
God
against
sin
,
the
righteousness
of
God
in
punishing
sin
,
Him
hath
God
set
forth
to
the
world
to
be
a
propitiation
,
to
declare
the
righteousness
of
God
,
Rom.
3.24
,
25.
In
this
crucified
Lord
,
you
may
behold
the
sensible
image
,
●nd
the
most
lively
demonstration
of
holiness
and
righteousness
;
Christs
flesh
bare
the
marks
of
both
,
holiness
in
hating
sin
,
righteousness
in
punishing
it
,
and
both
in
his
beloved
and
only
begotten
Sons
person
;
in
his
flesh
:
And
all
for
this
purpose
that
the
Law
might
be
no
loser
by
our
salvation
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
&c.
This
is
that
which
Christ
sayes
,
I
came
not
to
destroy
the
Law
,
but
to
fulfill
it
;
and
which
Paul
seconds
,
Is
the
Law
then
made
void
by
faith
,
God
forbid
,
it
is
rather
established
,
Matth.
5.17
.
Rom.
3.31
.
The
Law
and
Justice
comes
better
to
their
own
,
by
our
cautioner
,
then
by
us
,
there
is
no
such
way
conceivable
,
to
satisfie
them
fully
,
as
this
,
whether
ye
look
to
the
Commandment
or
the
Curse
.
The
Commandment
never
got
such
satisfaction
,
in
any
person
,
as
in
Christs
,
he
hath
fulfilled
it
by
obedience
.
It
becomes
us
,
saith
he
,
to
fulfill
all
righteousness
,
Matth.
3.15
.
Both
Moral
and
Ceremonial
,
so
that
there
was
no
guil
found
in
his
mouth
,
he
knew
no
sin
,
he
was
holy
and
harmless
:
His
Fathers
will
was
his
souls
delight
,
I
delight
to
do
thy
will
,
Psal.
40.8
.
It
was
more
to
him
then
his
necessary
food
,
his
meat
and
drink
,
there
was
so
absolute
a
correspondency
between
his
will
,
and
Gods
will
,
and
between
his
way
,
and
his
will
,
that
it
was
not
possible
that
any
difference
should
fall
between
them
.
His
obedience
had
more
good
in
it
(
so
to
speak
)
then
Adam's
disobedience
had
evil
in
it
,
Rom.
5.18
,
19.
Adam's
disobedience
was
but
the
sin
of
a
finite
creature
,
but
Christs
obedience
was
the
work
of
an
infinite
person
.
I
think
there
was
more
real
worth
in
Christs
obedience
to
the
Commands
,
then
in
all
the
united
service
and
obedience
of
men
and
Angels
,
all
the
love
,
delight
,
fear
,
and
obedience
flowing
from
these
,
take
them
in
one
bundle
,
as
they
will
be
extended
and
multiplied
to
all
eternity
,
there
is
something
in
Christs
,
that
elevats
it
above
●ll
,
and
puts
a
higher
price
upon
it
,
the
transcendent
dignity
of
his
person
,
his
own
Son
,
made
under
the
Law
,
Gal.
4.4
.
That
is
more
worth
then
all
men
and
Angels
made
under
it
.
It
had
been
no
humiliation
,
but
rather
the
exaltation
of
an
Angel
,
to
be
obedient
to
God
,
that
subordination
to
a
law
,
is
the
highest
top
of
the
creatures
advancement
:
but
he
was
such
a
person
,
●s
his
obedience
was
a
humbling
himself
,
he
humbled
himself
,
and
became
obedient
even
to
the
death
,
Phil.
2.8
.
And
though
he
was
the
Son
of
God
,
yet
he
stooped
,
to
learn
obedience
,
Heb.
5.8
.
Now
indeed
the
commandment
come●
to
it
better
,
by
this
mean●
,
to
have
such
a
glorious
person
under
it
,
then
if
it
had
poor
naughty
,
us
,
under
it
,
and
that
it
is
fulfilled
by
him
,
when
otherwise
it
would
never
have
been
done
.
I
suppose
that
justice
had
ex●cted
the
punishment
of
us
,
as
we
could
never
have
ended
suffering
to
all
eternity
,
so
we
would
never
have
begun
new
obedience
to
the
command
to
all
eternity
;
thus
,
except
Christ
had
taken
it
off
us
,
and
us
off
its
hand
,
it
should
never
have
been
fulfilled
,
since
it
was
fi●st
broken
.
Next
,
the
curse
of
the
Law
could
not
ge●
fuller
satisfaction
,
then
in
Christ
:
I
suppose
.
It
had
f●llen
upon
the
sinner
,
the●e
is
not
so
much
worth
in
the
creatures
extreamest
sufferings
,
as
to
compense
the
infinite
wrongs
done
to
the
holiness
and
righteousness
of
God
,
therefore
what
was
wanting
in
the
intrinsick
value
of
the
creatures
suffering
,
behoved
to
be
made
up
in
the
infinite
extent
of
it
▪
and
eternal
continuance
of
it
upon
the
creature
.
Thus
there
could
never
be
a
determined
time
a●●igned
,
in
which
the
curse
were
fulfilled
;
and
in
which
,
Justice
could
say
,
hold
,
I
have
enough
.
It
is
,
as
if
a
man
were
owing
an
infinite
debt
,
and
he
could
get
nothing
to
defray
it
,
but
poor
petty
sums
,
which
being
all
conjoyned
,
cannot
amount
to
any
proportion
of
it
:
●herefore
,
since
he
cannot
get
one
sum
in
value
,
equal
to
it
,
he
must
be
eternally
paying
it
,
in
smalls
,
●ccording
to
his
capacity
;
and
so
because
the
utmost
farthing
cannot
be
won
at
,
he
can
n●ver
be
released
out
of
prison
.
But
our
Lord
Jesus
hath
satisfied
it
to
the
full
,
he
was
a
more
stubstantial
debtor
,
and
because
of
the
infinite
dignity
of
his
Person
,
there
was
an
intrinsick
value
upon
his
sufferings
,
proportioned
unto
the
infinitness
of
mans
sin
;
so
that
he
could
pay
all
the
debt
in
a
short
time
,
which
a
si●ner
could
but
have
done
to
all
eternity
.
Now
,
you
know
,
any
man
would
rather
choose
such
a
cautioner
that
can
solidly
satisfie
him
in
gross
,
and
pay
all
the
sum
at
once
,
then
such
a
principal
,
that
because
of
his
inability
,
cannot
amount
to
any
considerable
satisfaction
in
many
year●
.
And
even
so
it
is
with
the
Law
and
Justice
of
God
,
they
hold
themselves
better
contented
in
Christ
,
then
in
us
,
in
his
being
made
a
curse
,
then
the
falling
of
the
curse
on
us
,
G●l.
3.13
.
And
therefore
God
testifies
it
to
poor
sinners
,
deliver
them
,
I
have
found
a
ransome
,
Job
33.24
.
And
that
is
the
ransome
which
Christ
gave
,
his
life
for
many
,
Matth.
20.28
.
You
see
then
,
how
this
Conclusion
follows
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
he
having
fulfilled
it
,
and
satisfied
it
so
fully
,
both
by
obedience
to
the
Commandment
,
and
submission
to
the
Curse
;
it
is
all
one
in
Gods
account
,
as
if
we
had
done
it
,
because
Christ
was
surety
in
our
stead
,
and
a
common
person
representing
us
,
and
therefore
,
his
paying
of
the
debt
,
acquits
us
at
the
hand
of
Justice
,
and
whatsoever
he
did
to
fulfill
all
righteousness
,
that
is
accounted
ours
,
because
we
were
represented
in
him
,
and
judicially
one
with
him
:
And
therefore
,
we
were
condemned
when
he
was
condemned
,
we
were
dead
when
he
died
,
and
so
the
righteousness
of
the
Law
,
in
ex●cting
a
due
punishment
for
sin
,
was
fulfilled
for
us
in
him
,
and
it
is
all
one
as
if
it
had
been
personally
in
us
.
And
this
is
laid
down
as
the
foundation
of
that
blessed
embassie
,
or
message
of
reconciliation
to
sinners
,
as
that
upon
which
God
is
in
Christ
reconciling
and
beseeching
us
to
be
reconciled
,
2
Cor.
5.19
,
20
,
21.
Him
who
knew
no
sin
,
hath
he
made
sin
for
us
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
You
see
the
blessed
exchange
that
he
hath
made
with
us
,
he
hath
laid
our
sins
on
sinless
Christ
,
and
laid
Christs
righteousness
on
sinful
us
.
Christ
took
our
sins
on
him
,
that
he
might
give
us
his
righteousness
,
and
by
vertue
of
this
transaction
and
communication
,
as
it
was
righteous
with
God
to
condemn
sin
in
Christs
flesh
,
because
our
sin
was
upon
him
,
so
it
is
as
just
with
him
to
impute
righteousness
to
us
,
because
we
were
in
him
:
And
as
the
Law
made
him
a
curse
,
and
exacted
the
punishment
off
him
,
it
is
as
righteous
with
the
Lord
to
give
us
life
and
salvation
,
and
to
forgive
sin
,
as
Iohn
speaks
,
1
Epist.
1.19
.
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
our
sins
.
Now
consider
this
,
my
Beloved
,
for
it
is
propounded
unto
you
,
as
the
greatest
perswasive
to
move
you
to
come
to
Jesus
Christ
,
there
is
such
a
clear
and
plain
way
in
him
to
Salvation
.
If
this
do
not
move
your
hearts
,
I
know
not
what
will
:
I
do
not
expect
that
your
troubles
in
this
world
,
the
frequent
lashes
of
judgement
,
the
impoverishing
and
exhausting
of
you
,
the
plucking
away
of
these
things
ye
loved
,
the
disquieting
your
peace
so
often
,
that
any
of
those
things
that
have
the
image
of
wrath
upon
them
,
can
drive
you
to
him
,
and
make
you
forsake
your
way
,
when
such
a
motive
as
this
doth
not
prevail
with
you
.
O
what
heart
could
stand
against
the
power
of
this
perswasion
,
if
it
were
but
righty
apprehended
?
who
would
not
willingly
flee
in
to
this
City
of
refuge
,
if
they
did
but
know
aright
the
avenger
of
blood
that
pursues
them
,
and
what
safety
is
within
?
You
are
alwayes
imagining
vain
satisfactions
,
to
the
Law
of
God
;
how
great
weight
doth
your
fancy
impose
upon
your
tears
,
your
confessions
,
your
reformations
?
If
you
can
attain
any
thing
of
this
kind
,
that
is
it
which
you
give
to
satisfie
justice
,
it
is
that
wherewith
you
pretend
to
fulfill
the
Law
.
But
if
it
could
be
so
,
wherefore
should
God
have
sent
his
Son
to
condemn
sin
▪
and
purchase
righteousness
by
him
?
I
beseech
you
,
once
know
and
consider
your
estate
,
that
you
may
open
your
hearts
to
this
Redeemer
,
that
you
may
be
willing
to
be
stript
naked
of
all
your
imaginary
righteousness
,
to
put
on
this
,
which
will
satisfie
the
Law
fully
.
Will
you
die
in
your
sins
,
because
you
will
not
come
to
him
to
have
life
?
Will
you
rather
be
condemned
with
sin
,
then
saved
with
Christs
righteousness
?
And
truly
,
there
is
no
other
Altar
that
will
preserve
you
but
this
.
Now
,
if
any
apprehending
their
own
misery
,
be
hardly
pursued
in
their
consciences
,
by
the
Law
of
God
,
I
beseech
you
come
hither
,
and
behold
it
,
satisfied
and
ful●●lled
,
I
beseech
you
in
Christs
stead
,
to
be
reconciled
unto
God
,
to
lay
down
all
hostile
affections
,
and
come
to
him
,
because
God
is
in
Christ
,
reconciling
the
world
,
and
not
imputing
their
sins
,
because
he
hath
imputed
them
already
to
Christ
,
him
who
knew
no
sin
,
&c.
and
he
is
in
Christ
,
imputing
his
righteousness
to
sinners
.
SERMON
XV.
Rom.
8.4
.
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
&c.
THink
not
(
saith
our
Lord
and
Saviour
,
Jesus
Christ
)
that
I
am
come
to
destroy
the
Law
,
I
am
come
to
fulfill
it
,
Mat.
5.17
It
was
a
needful
Caveat
,
and
a
very
timous
Ad●ertisment
;
because
of
the
natural
mis-apprehensions
in
mens
mind●
of
the
Gospel
.
When
free
forgiveness
of
sins
,
and
life
●verlasting
,
i●
preached
in
Jesus
Christ
,
without
our
works
,
when
the
mercy
of
God
is
proclaimed
in
its
freedom
,
and
fulness
,
the
heart
of
man
is
subject
to
a
wofull
mis-conceit
of
Christ
,
as
if
by
these
a
latitude
were
given
,
and
a
liberty
proclaimed
to
men
to
live
in
sin
.
That
which
is
propounded
as
the
incouragement
of
poor
sinners
,
to
come
to
God
,
and
forsake
their
own
wicked
way
,
it
is
miserably
wrested
upon
a
mistake
,
to
be
an
incouragement
to
revolt
more
and
more
.
Righteousness
and
life
,
by
faith
in
a
Saviour
,
without
the
works
of
the
Law
,
is
holden
out
as
the
grand
perswasion
of
the
Gospel
,
to
study
obedience
to
the
Law
;
and
yet
such
is
the
perversness
of
many
hearts
,
that
either
in
opinion
,
or
practice
,
they
so
carry
themselves
,
as
if
there
were
an
inconsistence
,
between
Christ
and
the
Law
,
between
free
Justification
,
and
Sanctification
,
as
if
Christ
had
come
to
redeem
us
not
from
sin
,
but
to
sin
.
Now
to
prevent
this
,
think
not
,
saith
he
,
that
I
am
come
to
destroy
the
Law
,
do
not
fancie
to
your selves
a
liberty
to
live
in
sin
,
and
an
immunity
from
the
obligation
of
a
commandment
,
because
I
have
purchased
an
immunity
●nd
freedom
from
the
curse
,
no
,
I
am
come
to
fulfill
it
rather
,
not
only
in
mine
own
person
,
but
in
yours
also
.
And
to
this
purpose
,
Paul
,
Rom.
3.31
.
Do
we
then
make
void
the
Law
by
faith
?
It
is
so
natural
to
our
rebellious
hearts
,
to
desire
to
be
free
from
the
yoke
of
obedience
,
and
the●efore
we
fancy
such
a
notion
of
faith
,
as
may
not
give
it self
,
to
working
in
love
,
as
is
active
in
nothing
but
imagination
.
The
Apostle
abominats
this
,
God
forbid
,
he
detests
it
,
as
impious
and
sacrilegious
,
yea
,
we
establish
it
.
So
then
,
all
returns
to
this
,
one
of
the
great
ends
of
Christs
coming
in
the
flesh
,
and
one
main
intendment
of
the
Gospel
,
published
in
his
Name
,
is
not
meerly
to
deliver
us
from
wrath
,
and
redeem
us
from
the
curse
,
Gal.
3.13
.
1
Th●ss
.
1.10
.
But
also
,
and
that
especially
,
to
redeem
us
from
all
iniquity
,
that
we
might
be
a
people
zealous
of
●ood
works
,
Ti●
.
2.14
.
And
to
take
away
sin
,
and
destroy
the
works
of
the
devil
,
2
Joh.
3.5
,
8.
We
spoke
something
before
noon
,
how
Chr●●t
hath
f●l●●lled
the
Law
,
and
established
it
,
in
his
own
person
,
by
obedience
and
suffering
,
neither
of
which
wayes
,
it
could
be
so
well
contented
by
any
other
:
but
there
is
yet
a
third
way
that
he
fulfills
and
establisheth
it
▪
and
that
is
in
our
persons
,
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
who
walk
not
aft●r
the
●●esh
,
but
after
the
Spirit
.
He
hath
oblidged
himself
to
fulfill
it
,
not
only
for
believers
,
but
in
believers
;
therefore
the
promises
run
thus
,
I
will
write
my
Law
in
their
hearts
,
and
cause
them
to
walk
in
my
Satutes
,
Ez●k.
36.27
.
Jer.
31.33
.
Not
only
I
delight
do
thy
will
,
but
I
will
make
them
d●light
to
do
it
also
:
And
truly
in
this
respect
,
the
Law
is
more
fulfilled
●nd
established
by
Christ
,
then
ever
it
could
have
been
,
if
man
had
been
left
to
satisfie
it
alone
.
If
we
had
reckoned
alone
with
the
Law
,
we
had
been
taken
up
eternally
with
satisfaction
for
the
breaches
of
it
,
so
that
there
could
be
no
access
to
obedience
of
the
command
,
and
no
acceptance
either
:
a
sinner
must
first
satisfie
the
curse
,
for
the
fault
done
,
before
ever
he
can
be
in
a
capacity
to
perform
new
obedience
on
the
terms
of
acceptation
of
it
with
God
.
Now
the
first
would
have
taken
up
eternity
,
so
that
there
can
be
no
place
of
entr●
to
the
second
;
therefore
if
Christ
had
not
found
out
a
way
of
free
pardon
of
the
sins
that
are
past
,
and
assurance
,
of
forgiveness
for
the
time
to
come
,
the
Commandments
of
God
should
be
wholly
frustrated
,
but
there
is
forgiveness
with
thee
,
that
thou
mayest
be
feared
,
Psal.
130.4
.
The
word
is
also
,
worshipped
:
Truly
my
beloved
,
this
is
the
foundation
of
all
Religion
,
free
forgiveness
,
there
had
been
no
Religion
,
no
worship
of
God
,
no
obedience
to
his
commands
throughout
all
eternity
,
there
should
never
have
been
any
fear
,
any
love
,
any
delight
in
God
,
any
reverence
and
subjection
to
him
,
if
he
had
not
forgiveness
,
a
treasure
of
mercies
with
him
,
to
bestow
first
upon
sinners
,
and
this
makes
access
to
stand
and
serve
in
his
sight
.
The
cloud
of
our
transgressions
is
so
thick
and
dark
,
that
there
could
never
have
been
any
communion
with
God
,
if
he
had
not
found
out
the
way
to
scatter
and
blot
it
out
,
for
his
own
Names
sake
.
Religion
then
must
begin
at
this
great
and
inestimable
free
gift
of
imputed
righteousness
,
of
accounting
us
,
what
we
are
not
in
our selves
,
because
found
so
in
another
,
it
begins
at
remission
of
sins
,
but
that
is
not
all
,
this
hath
a
further
end
,
and
truly
it
is
but
introductive
to
a
further
end
;
that
so
a
soul
may
be
made
partaker
of
the
gift
of
holiness
within
,
and
have
that
image
of
God
renewed
in
holiness
and
righteousness
.
I
would
have
you
once
perswaded
to
begin
at
this
,
to
recieve
the
free
gift
of
anothers
righteousness
,
Rom.
5.17
.
And
anothers
obedience
,
to
find
your
own
nakedness
and
loathsomness
without
this
covering
,
and
how
short
all
other
coverings
of
your
own
works
are
.
O
that
we
could
once
perswade
you
to
renounce
your selves
,
to
embrace
this
righteousness
,
then
it
were
easie
to
prevail
with
you
to
renounce
sin
,
to
put
on
holiness
.
I
say
,
first
,
you
must
renounce
your selves
,
as
undone
in
all
you
do
,
as
loathsome
in
all
that
ever
you
loved
,
and
come
under
the
wide
and
broad
skirt
of
Christs
righteousness
,
which
he
did
weave
upon
the
earth
,
for
to
hide
our
nakedness
.
You
must
once
have
the
righteousness
of
the
Law
fulfilled
perfectly
by
another
,
before
you
can
have
access
to
fulfill
on
jot
of
it
your selves
,
or
any
thing
you
do
be
accepted
;
and
till
this
foundation
be
laid
,
you
do
but
beat
the
air
in
Religion
,
you
build
on
the
sand
.
Now
if
once
you
were
brought
this
length
,
to
renounce
all
confidence
in
your selves
,
and
to
flee
in
to
Christs
righteousnesse
,
then
it
were
easie
to
lead
you
a
step
further
,
to
renounce
the
love
of
your
most
beloved
sins
:
and
the
more
lovely
that
Christs
righteousnesse
is
in
your
eyes
,
the
more
beauty
would
holinesse
and
obedience
have
in
them
also
unto
you
;
then
you
would
labour
to
walk
after
the
guidance
of
the
Spirit
.
I
would
have
the
impression
of
this
deep
in
your
hearts
,
that
the
Gospel
is
not
a
Doctrine
of
licentiousnesse
,
but
a
Doctrine
of
the
purest
liberty
,
of
the
compleatest
redemption
.
Many
think
it
liberty
to
serve
their
lusts
,
and
it
is
indeed
as
bonds
and
cords
to
restrain
them
.
There
is
no
man
but
would
be
content
to
be
saved
from
the
wrath
to
come
,
and
therefore
many
snatch
at
such
sentences
of
the
Gospel
,
and
take
them
lightly
,
without
consideration
of
what
further
is
in
it
.
But
truly
if
this
were
all
,
it
were
not
compleat
redemption
;
if
there
were
not
redemption
from
sin
too
,
which
is
the
most
absolute
tyrant
in
the
world
.
I
think
a
true
Christian
would
account
the
service
of
sin
bondage
,
though
it
were
left
at
his
own
option
;
He
that
commits
sin
,
is
the
servant
of
sin
,
therefore
the
freedom
that
Christ
purchaseth
,
is
freedom
from
sin
,
Ioh.
8.38
.
I
will
say
more
,
we
are
delivered
from
wrath
,
that
so
we
may
be
redeemed
from
sin
,
we
have
the
righteousnesse
of
Christ
imputed
to
us
,
that
so
the
image
of
Christ
may
be
renewed
within
us
,
this
is
the
very
end
of
that
.
I
am
sure
any
that
disce●ns
aright
,
knows
sin
to
have
infinit
more
evil
in
it
,
then
punishment
hath
;
nay
,
punishment
is
only
evil
,
as
it
hath
relation
to
sin
:
There
is
a
beauty
of
justice
and
righteousnesse
in
punish●nt
,
but
there
is
nothing
in
sin
,
but
deformity
and
opposition
to
his
Holiness
,
it
s
purely
evil
,
and
most
purely
hated
of
God
:
and
if
there
were
no
more
to
perswade
you
that
sin
is
infinitly
more
evil
then
pain
,
consider
how
our
pain
and
punishment
was
really
transferred
upon
the
blessed
Son
of
God
,
and
that
all
this
did
not
make
him
a
whit
the
worse
,
but
he
was
not
capable
of
the
real
infusion
of
our
sin
,
that
would
have
made
Christ
as
miserable
,
wretched
,
and
impotent
as
any
of
us
,
that
would
have
disabled
him
so
far
from
helping
us
,
that
he
would
have
had
as
much
need
of
a
Mediator
,
as
we
:
all
which
were
highly
blasphemous
to
imagine
.
Look
then
how
much
distance
and
difference
there
was
between
suffering
,
dying
Christ
,
and
wretched
men
living
in
sin
,
none
can
say
but
he
is
infinitly
better
,
even
while
in
pain
,
nor
the
highest
Prince
in
pleasure
,
so
much
disproportion
there
is
between
sin
and
pain
,
so
much
is
the
one
worse
then
the
other
.
Do
not
think
then
that
Christ
died
to
purchase
an
indulgence
for
you
to
live
in
sin
,
truly
that
were
to
take
away
the
lesser
evil
,
that
the
greater
may
remain
;
that
were
to
deliver
from
one
misery
,
that
we
may
be
more
involved
in
that
which
is
the
greatest
of
all
miseries
.
Nay
,
certainly
if
Christ
be
a
Redeemer
,
he
must
redeem
us
from
our
most
potent
and
accursed
enemy
,
sin
;
he
must
take
away
the
root
,
the
fountain
of
all
misery
,
sin
;
that
which
conceived
in
its
womb
all
pains
,
sorrows
,
sicknesses
,
death
and
hell
.
You
have
the
great
end
of
redemption
expressed
,
Luk.
1.75
.
That
we
being
delivered
from
all
our
enemies
,
might
serve
him
without
fear
,
in
holiness
and
righteousness
.
It
was
that
,
for
which
he
made
man
at
first
,
and
it
is
that
for
which
he
hath
made
him
again
,
created
unto
good
works
,
Eph.
2.8
.
It
was
a
higher
design
certainly
,
for
which
the
Son
of
God
became
partaker
of
our
nature
,
then
only
to
deliver
us
from
hell
,
no
doubt
it
was
to
make
us
partakers
of
the
Divine
Nature
,
2
Pet.
1.4
.
and
this
is
the
very
nature
of
God
,
holiness
and
goodness
.
As
sin
is
the
very
nature
and
image
of
the
Devil
,
the
great
breach
of
the
Creation
was
the
breaking
off
of
this
Image
of
God
,
that
was
the
heaviest
fall
of
man
,
from
that
top
of
divine
excellency
,
into
the
bottom
of
devillish
deformity
.
Now
it
is
this
that
is
the
great
plot
for
which
Christ
came
into
the
world
,
to
make
up
that
breach
,
to
restore
man
to
that
dignity
again
,
so
that
redemption
from
wrath
,
is
but
a
step
to
ascend
upon
,
to
that
which
is
truly
Gods
design
,
and
mans
dignity
,
conformity
with
God
in
holinesse
and
righteousnesse
.
O
that
you
could
be
perswaded
of
this
,
that
Christs
businesse
in
the
world
,
was
not
to
bring
a
notion
of
an
imaginary
righteousnesse
only
,
by
meer
imputation
,
but
to
bring
forth
a
solid
and
real
righteousnesse
in
our
hearts
,
by
the
operation
of
his
Spirit
:
I
say
imputation
,
or
accounting
righteous
,
is
but
a
meer
imagination
,
if
this
lively
operation
do
not
follow
.
He
came
not
only
to
spread
his
garment
over
our
nakedness
and
deformity
,
but
really
and
effectually
to
be
a
Physician
to
save
our
souls
,
to
cure
all
our
inward
distempers
.
The
Gospel
is
not
only
a
Doctrine
of
a
righteousnesse
without
us
,
but
of
a
righteousnesse
both
without
,
for
,
and
within
us
too
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
&c.
Christ
without
,
happiness
it self
without
,
cannot
make
us
happy
,
till
they
come
in
within
us
,
and
take
up
a
dwelling
in
our
souls
.
Therefore
I
declare
unto
the
most
part
of
you
who
pretend
to
expect
salvation
by
Jesus
Christ
,
that
you
are
yet
in
your
sins
,
and
as
yet
you
have
no
fellowship
in
this
redemption
.
Do
you
think
to
walk
after
the
course
of
the
world
,
and
the
lusts
of
the
flesh
,
to
wallow
in
these
common
pollutions
and
uncleannesses
among
men
,
swearing
,
lying
,
contention
,
railing
,
wrath
,
malice
,
envy
,
drunkenness
,
uncleanness
,
and
such
like
,
and
yet
be
in
Christ
Iesus
?
Do
not
deceive
your selves
,
God
is
not
mocked
:
He
that
is
in
Christ
,
is
a
new
creature
,
his
endeavour
and
study
,
his
affection
and
desire
is
toward
a
new
walk
,
after
the
Spirit
.
Are
not
most
of
you
carnal
,
all
flesh
;
the
flesh
gives
Laws
,
and
you
obey
them
?
Are
not
your
immortal
souls
enslaved
to
base
lusts
,
to
the
base
love
of
the
world
?
Are
they
not
prone
to
prostitute
themselves
to
the
service
of
your
fleshly
and
bruitish
part
?
Why
do
you
then
imagine
that
ye
are
in
Christ
Jesus
,
partakers
of
his
righteousnesse
?
Consider
it
in
time
,
that
so
you
may
be
indeed
,
what
you
now
are
not
,
but
pretend
to
be
.
It
is
the
opinion
that
you
are
in
Christ
already
,
that
keeps
you
out
of
him
.
But
on
the
other
hand
again
,
there
is
nothing
here
to
discourage
a
poor
soul
,
that
thinks
subjection
to
sin
the
greatest
slavery
,
who
would
as
gladly
be
redeemed
from
the
power
of
it
,
as
from
hell
:
I
say
to
such
,
whose
souls
desire
it
is
to
be
purged
from
all
that
filthiness
of
flesh
and
spirit
,
and
whose
continued
aim
it
is
to
walk
in
obedience
.
Though
you
have
many
sailings
,
and
often
fall
,
and
defile
yourself
again
,
yet
this
comfort
is
holden
out
here
unto
you
,
there
is
no
condemnation
to
you
,
Jesus
Christ
hath
condemned
sin
,
to
save
you
,
he
hath
fulfilled
all
righteousness
for
you
,
and
therefore
lay
you
the
weight
of
your
acceptation
and
consolation
upon
what
he
hath
done
himself
,
and
not
upon
what
is
but
yet
a
doing
in
you
.
Do
you
not
find
,
I
say
,
that
the
grace
of
Jesus
Christ
,
revealed
in
the
Gospel
,
is
that
which
melts
your
hearts
most
?
Is
not
the
goodness
of
the
Lord
that
which
perswades
you
most
?
and
do
not
these
make
you
loath
your self
,
and
love
holiness
?
Encourage
your selves
therefore
in
him
,
hold
fast
the
righteousness
that
is
without
you
,
by
faith
,
and
certainly
you
shall
find
that
righteousnesse
and
holinesse
shall
in
due
time
be
fulfilled
within
you
.
I
know
no
soul
so
wretched
,
but
it
may
lay
hold
on
that
perfect
righteousnesse
of
Christs
,
and
go
under
the
covering
of
it
,
and
take
heart
from
it
,
if
so
be
the
desire
and
affection
of
their
soul
be
dire●ted
to
a
further
end
,
to
have
his
Spirit
dwelling
within
them
,
for
the
renewing
of
their
heart
in
righteousness
and
true
holiness
.
I
do
not
say
that
this
is
a
condition
which
you
must
perform
before
you
venture
to
lay
lold
on
Christs
righteousness
without
you
,
no
wayes
,
but
rather
I
would
declare
unto
you
the
very
nature
of
faith
in
Christ
,
that
it
seeks
delivery
from
wrath
in
him
,
not
simply
and
lastly
,
but
that
a
way
may
be
made
for
redemption
from
sin
,
and
that
there
may
be
a
participation
of
that
Divine
Nature
,
which
is
most
in
its
eye
.
SERMON
XVI
.
Rom.
8.4
,
5.
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
For
they
that
are
after
the
flesh
,
&c.
IF
there
were
nothing
else
to
engage
our
hearts
to
Religion
,
I
think
this
might
do
it
,
that
there
is
so
much
reason
in
it
.
Truly
,
it
is
the
most
rational
thing
in
the
world
,
except
some
revealed
mysteries
of
faith
,
which
are
far
above
reason
,
but
not
contrary
to
it
;
there
is
nothing
besides
in
it
,
but
that
which
is
the
purest
reason
.
Even
that
part
of
it
which
is
most
difficult
to
man
,
that
which
concerns
the
moderating
of
his
lusts
and
affections
,
and
the
regulating
his
walk
and
carriage
;
there
is
nothing
that
Christianity
requires
in
these
matters
,
but
that
which
may
be
perswaded
by
most
convincing
reasons
,
to
be
most
suitable
,
and
comely
for
men
,
as
man
;
you
may
take
it
in
the
subject
in
hand
,
there
is
nothing
sounds
harsher
to
men
,
and
seems
harder
in
Religion
,
then
such
a
victory
over
the
flesh
,
such
an
abstractedness
from
sensual
and
earthly
things
;
and
yet
,
truly
,
there
is
nothing
in
the
world
,
that
more
adorns
and
beautifies
a
man
,
nothing
so
elevats
him
above
beasts
,
as
this
,
in
so
much
that
many
natural
spirits
,
void
of
this
saving
light
,
have
notwithstanding
been
taken
with
somewhat
of
the
beauty
of
it
,
and
so
far
enamoured
with
the
love
of
it
,
as
to
account
all
the
world
mad
,
and
bruitish
,
that
followed
these
lower
things
,
and
inslaved
themselves
unto
them
.
I
take
the
two
fountains
of
all
the
pollutions
,
disorders
,
and
defilements
among
men
,
to
be
the
inconsideration
and
ignorance
of
God
,
that
eternal
Spirit
,
and
fountain-being
,
and
the
ignorance
of
our
own
souls
,
these
immortal
spirits
within
us
,
which
are
derived
from
that
fountain-spirit
.
This
is
the
misery
of
men
,
that
scarce
do
they
once
seriously
reflect
upon
their
own
spirits
,
or
think
what
immortal
souls
is
within
them
,
and
what
affinity
these
have
to
the
fountain
of
all
spirits
;
therefore
,
do
men
basely
throw
down
themselves
to
the
satisfaction
of
the
lusts
of
the
flesh
.
Now
indeed
,
this
is
the
very
beginning
of
Christianity
,
to
reduce
men
from
these
baser
thoughts
and
imployments
,
to
the
consideration
of
their
immortal
souls
within
:
And
O!
how
will
a
Christian
blush
to
behold
himself
in
that
light
,
to
see
the
very
image
of
a
beast
upon
his
nature
,
to
look
on
that
slavery
and
bondage
of
his
far
better
part
,
to
the
worst
and
bruitish
part
in
him
,
his
flesh
.
If
a
man
did
wisely
consider
the
constitution
of
his
nature
,
from
its
first
divine
original
,
and
what
a
thing
the
soul
is
,
which
is
truly
,
and
more
properly
,
himself
,
then
his
body
,
what
excellency
is
in
the
soul
beyond
the
body
,
and
so
,
what
preheminency
it
advanceth
a
man
unto
,
beyond
a
beast
?
He
could
not
but
account
Religion
the
very
ornament
and
perfection
of
his
nature
.
Reason
will
say
,
that
the
spirit
should
rule
and
command
the
body
,
that
flesh
is
but
the
minister
and
servant
of
the
spirit
,
that
there
is
nothing
the
proper
and
peculiar
good
of
man
,
but
that
which
adorns
and
rectifies
the
spirit
,
that
all
these
external
things
which
mens
senses
are
carried
after
,
with
so
much
violence
,
do
not
better
a
man
,
as
man
,
but
are
common
to
beasts
,
that
in
these
things
,
mans
happiness
,
as
man
,
doth
not
at
all
consist
,
but
in
some
higher
and
more
transcending
good
,
which
beasts
are
not
capable
of
,
and
which
may
satisfie
the
immortal
spirit
,
and
not
perish
in
the
using
,
but
live
with
it
:
All
these
things
,
the
very
natural
frame
and
constitution
of
man
doth
convincingly
perswade
.
Now
then
,
may
a
soul
think
within
it self
,
O
how
far
am
I
departed
from
my
original
?
how
far
degenerated
from
that
noble
and
royal
dignity
,
that
God
by
the
stamp
of
his
image
once
put
upon
me
?
How
is
it
that
I
am
become
a
slave
and
drudge
to
that
baser
and
brutish
part
,
the
flesh
?
I
would
have
you
retire
into
your
own
hearts
,
and
ask
such
things
at
them
.
Man
being
in
honour
and
understanding
not
,
is
even
like
the
beasts
that
perish
:
Truly
we
are
become
like
beasts
,
because
we
consider
not
that
we
are
men
,
and
so
advanced
by
creation
far
above
beasts
.
The
not
reflecting
on
the
immortal
,
spiritual
nature
of
our
souls
,
hath
transformed
us
,
in
a
manner
,
into
the
nature
of
beasts
,
perishing
beasts
.
Christianity
is
the
very
transforming
of
a
beast
into
a
man
,
as
sin
was
the
deforming
of
a
man
into
a
beast
:
This
is
the
proper
effect
of
Christianity
,
to
restore
humanity
,
to
elevat
it
,
and
purifie
it
from
all
those
defilements
and
corruptions
that
were
ingrossed
and
incorporated
into
it
,
by
the
state
of
subjection
to
the
flesh
;
and
therefore
the
Apostle
delineats
the
nature
of
it
unto
us
,
and
draws
the
difference
wide
,
between
the
natural
man
,
and
a
Christian
.
The
natures
of
things
are
dark
and
hidden
in
themselves
,
but
they
come
to
be
known
to
us
,
by
there
operations
and
acting
;
their
inclinations
and
instincts
are
known
this
way
.
Grace
is
truly
a
very
spiritual
thing
,
and
the
nature
of
it
lyes
high
;
yet
,
as
Christ
could
not
be
hid
in
the
house
,
neither
can
grace
be
hid
in
the
heart
,
it
will
be
known
by
its
working
;
Christ
can
better
be
hid
in
a
house
,
then
in
the
heart
,
because
,
when
he
is
in
a
heart
,
he
is
ingadged
to
restore
that
heart
and
soul
,
to
its
native
dignity
,
and
preheminency
over
the
flesh
;
and
this
cannot
but
cause
much
disturbance
in
the
man
,
for
a
season
;
to
change
governments
,
to
cast
out
usurpers
,
and
to
restore
the
lawful
and
righteous
owner
,
to
the
possession
of
his
right
,
cannot
be
done
secretly
and
easily
,
it
will
shake
the
very
foundations
of
a
Kingdom
to
accomplish
it
:
so
it
is
here
,
the
restitution
of
the
soul
,
to
the
possession
of
its
right
and
dominion
over
the
flesh
,
the
casting
out
of
that
tyrannous
and
base
usurper
,
the
flesh
,
cannot
be
done
,
except
all
the
man
know
it
,
feel
it
,
and
in
a
manner
be
pained
with
it
.
Now
the
nature
of
Christianity
doth
lay
it self
open
to
us
in
these
two
especially
,
in
what
it
minds
and
savours
,
and
how
it
causeth
to
walk
,
life
is
known
especially
by
affection
and
motion
:
A
feeling
,
thinking
,
●avouring
power
,
is
a
living
power
,
so
a
moving
,
walking
power
,
is
a
living
power
,
and
these
are
here
;
the
Christian
is
shortly
described
by
his
nature
,
he
is
one
after
the
Spirit
,
not
after
the
flesh
,
and
by
the
proper
characteristical
operations
of
that
nature
,
first
,
minding
or
savouring
the
things
of
the
Spirit
,
which
comprehends
his
inward
thoughts
,
affections
,
intentions
,
and
cogitations
,
all
his
inward
senses
are
exercised
about
such
objects
,
and
then
he
is
one
walking
after
the
Spirit
,
his
motions
are
in
a
course
of
obedience
,
proceeding
from
that
inward
relish
or
taste
,
that
he
hath
of
the
things
of
God
.
It
is
not
without
very
good
reason
,
that
the
name
of
a
Christian
is
thus
exp●essed
,
one
after
the
Spirit
,
that
is
his
character
,
that
expressed
,
his
nature
unto
us
;
whether
ye
look
to
the
original
of
Christianity
,
or
the
prime
subject
of
it
,
or
the
chief
end
of
it
,
it
deserves
to
be
called
by
this
name
.
The
original
of
it
is
very
high
,
as
high
as
that
eternal
Spirit
,
as
high
as
the
God
of
the
spirits
of
all
flesh
.
Things
are
like
their
original
,
and
some
way
participat
of
the
nature
of
their
causes
;
that
which
is
born
of
the
spirit
,
is
spirit
,
Joh.
3.6
.
that
which
is
born
of
God
,
who
is
a
Spirit
,
must
be
spirit
,
1
Joh.
5.1
.
How
royal
a
descent
is
that
,
how
doth
it
nobilitat
a
mans
nature
?
Truly
all
other
degrees
of
birth
among
men
,
are
vain
imaginary
things
,
that
hath
no
worth
at
all
,
but
in
the
fancies
of
men
,
they
put
no
real
excellency
in
men
.
But
this
is
only
true
nobility
,
this
alone
doth
extract
a
man
deface
vulgi
,
out
of
the
dregs
of
the
multitude
.
There
is
no
intrinsick
difference
between
bloods
,
or
natures
,
but
what
this
make
,
this
divine
birth
,
this
second
birth
;
all
other
differences
are
but
in
opinion
,
this
is
reality
;
it
puts
the
image
of
that
blessed
Spirit
upon
a
man
.
Truly
,
such
a
creature
is
not
begotten
in
the
womb
of
any
natural
cause
,
of
any
humane
perswasion
▪
or
intising
words
of
mans
wisdom
,
of
any
external
mercy
,
or
judgment
;
no
instruction
,
no
pe●swasion
,
no
allurement
,
nor
afrightment
can
make
you
Christians
in
the
Spirit
,
till
the
Spirit
blow
when
he
pleaseth
,
and
creat
you
again
.
It
must
come
from
above
,
that
power
that
can
set
your
hearts
aright
,
and
make
them
to
look
straight
above
.
Christ
Jesus
came
down
from
Heaven
into
the
earth
,
and
took
on
our
flesh
,
that
so
the
Almighty
Spirit
might
come
down
to
transform
our
spirits
,
and
lift
them
up
from
the
earth
to
the
Heaven
.
We
cast
the
seed
into
the
ground
of
mens
hearts
,
(
and
alace
,
it
gets
entry
but
in
few
souls
,
it
is
scattered
rather
on
the
high-way
side
,
and
cannot
reach
into
the
arrable
ground
of
the
heart
)
but
it
can
do
nothing
without
the
influence
of
Heaven
,
except
the
Spirit
beget
you
again
,
by
that
immortal
seed
of
the
Word
.
Therefore
we
would
cease
our
wondering
,
that
all
the
means
of
Gods
Word
,
and
Works
do
not
beget
moe
true
Christians
;
I
do
rather
wonder
that
any
of
Adams
wretched
posterity
should
be
begotten
again
,
and
advanced
to
so
high
a
dignity
,
to
be
born
of
the
Spirit
.
O
that
Christians
would
mind
their
original
,
and
wonder
at
it
,
and
study
to
be
like
it
!
If
you
believe
and
consider
,
that
your
descent
is
from
that
uncreated
Spirit
,
how
powerful
might
that
be
to
conform
you
more
and
more
to
him
,
and
to
transform
more
and
more
of
your
flesh
,
into
spirit
?
There
is
nothing
will
raise
up
the
spirits
of
the
children
of
Princes
more
,
then
to
know
their
royal
birth
and
dignity
;
how
should
the
consideration
of
this
make
your
spirits
suitable
to
your
state
or
fortunes
,
(
as
we
use
to
say
?
)
You
would
labour
to
raise
them
up
to
that
hight
of
your
original
,
and
to
walk
worthy
of
that
high
calling
.
O
that
we
could
learn
that
instruction
from
it
,
which
Paul
gives
,
1
Cor.
1.30
,
31
But
of
him
are
ye
in
Christ
,
therefore
let
him
that
glorieth
,
glory
in
the
Lord
:
Truly
,
a
soul
possessed
with
the
meditation
of
this
royal
descent
from
God
,
could
not
possibly
glory
in
these
inglorious
baser
things
,
in
which
men
glory
,
and
could
not
contain
or
restrain
glo●iation
and
boasting
in
him
.
The
glory
of
many
is
their
shame
,
because
it
s
their
sin
,
of
which
they
should
be
ashamed
;
but
suppose
that
in
which
men
glory
,
be
not
shame
in
it self
,
as
the
lawful
things
of
this
present
world
,
yet
certainly
it
is
a
great
shame
for
a
Christian
to
glory
in
them
,
or
esteem
the
better
of
himself
for
them
.
If
this
were
minded
alwayes
,
that
we
are
of
God
,
born
of
God
,
what
power
do
ye
think
temptations
,
or
solistations
to
sin
,
would
have
over
us
?
he
that
is
born
of
God
sinneth
not
,
he
keepeth
himself
,
and
the
wicked
one
toucheth
him
not
,
1
Ioh.
5.18
,
19.
Truly
this
consideration
imprinted
in
the
heart
,
would
elevate
us
above
all
these
baser
perswasions
of
the
flesh
,
this
would
make
sin
loathsome
and
despicable
,
as
the
greatest
indignity
we
could
do
to
our
own
natures
;
The
strength
and
advantage
of
sin
,
is
to
make
us
forget
what
we
are
,
whom
we
have
relation
unto
,
to
drink
us
drunk
with
the
puddle
of
the
world
,
or
then
with
our
own
jealousies
and
suspitions
,
that
we
may
forget
our
birth
and
state
,
and
so
be
enticed
to
anything
.
If
you
would
have
,
wherewith
to
beat
back
,
all
the
fiery
darts
of
the
devil
,
take
the
shield
of
this
faith
,
and
perswasion
,
how
would
it
silence
temptations
?
Shall
I
who
am
a
Ruler
,
flee
,
saith
Nehemiah
?
Shall
I
who
am
born
of
the
Spirit
?
shall
I
who
am
of
God
in
Christ
,
abase
my self
to
such
unworthy
and
base
things
?
Shall
I
dishonour
my
father
,
and
disgrace
my self
?
Then
Christianity
its
chief
residence
,
its
royal
sent
is
in
the
spirit
of
a
man
,
and
so
he
he
is
one
after
the
Spirit
.
Be
ye
renewed
in
the
spirit
of
your
minds
,
Eph.
4.23
.
As
it
is
of
a
high
descent
,
so
it
must
have
the
highest
and
most
honourable
lodging
in
all
the
Creation
,
that
is
,
the
spirit
of
a
man
,
without
this
there
is
no
room
else
fit
for
it
,
and
suitable
to
it
,
in
this
lower
world
;
My
son
give
me
thine
heart
,
saith
wisdom
,
Pro.
23.26
.
It
cares
for
nothing
besides
,
if
it
get
not
the
heart
,
the
inmost
Cabinet
of
the
imperial
City
of
this
Isle
of
Man
,
for
out
of
it
are
the
issues
of
life
,
that
flow
into
all
the
members
.
Do
not
think
that
grace
will
lodge
one
night
in
your
outward
man
,
that
you
can
put
on
Christianity
upon
your
countenance
or
conversation
without
;
except
you
admit
it
into
your
souls
,
it
can
have
no
suitable
intertai●ment
there
alone
,
it
s
of
a
spiritual
nature
,
and
it
must
have
a
spirit
to
abide
in
.
Every
thing
is
best
preserved
and
entertained
by
things
suitable
to
its
nature
;
such
do
incorporat
together
,
and
inbosome
one
with
another
,
whereas
things
keep
a
greater
distance
with
things
different
in
nature
;
a
●●ame
will
die
out
among
cold
stones
,
without
oylie
matter
.
This
heavenly
fire
that
is
descended
into
the
world
,
can
have
nothing
earthly
to
feed
upon
,
it
must
die
out
,
except
it
get
into
the
immortal
spirit
,
and
then
furnish
(
to
speak
so
)
perpetual
nourishment
to
it
,
till
at
length
all
the
spirit
be
set
on
flame
,
and
changed
,
as
it
were
,
into
that
heavenly
substance
,
to
mount
up
above
,
from
whence
it
came
.
Do
not
think
,
my
beloved
,
to
superinduce
true
Religion
upon
your
out-side
,
and
within
to
be
as
rotten
sepul●●●es
;
:
You
must
either
open
your
hearts
to
Christ
,
or
else
he
will
●ot
abide
with
you
;
such
a
noble
guest
will
not
stay
in
the
suburbs
of
the
City
,
if
you
take
him
not
into
the
Palace
,
and
truly
the
palace
of
our
hearts
is
too
unworthy
for
such
a
worthy
guest
,
it
hath
been
so
defiled
by
sin
;
how
vile
is
it
?
but
if
you
would
let
him
●●ter
,
he
would
wash
it
,
and
cleanse
it
for
himself
.
Will
you
know
then
the
character
of
a
Christian
?
he
is
one
much
within
,
he
hath
retired
into
his
own
spirit
,
to
know
how
it
goes
with
it
,
and
he
finds
all
so
disordered
and
confused
,
all
so
unsetled
,
that
he
gets
so
much
bu●iness
to
do
at
home
,
as
he
gets
no
leasure
to
come
much
abroad
again
.
It
is
the
misery
of
men
,
that
they
are
wholly
without
,
carried
into
external
things
only
,
and
this
is
the
very
character
of
a
beast
,
that
it
cannot
reflect
inwardly
upon
it self
,
but
is
wholly
spent
on
things
that
are
presented
to
the
outward
senses
.
There
is
nothing
in
which
m●n
are
more
assimilated
to
beasts
,
then
this
,
that
we
do
not
speak
in
our selves
,
or
return
in
to
our
own
bosoms
,
but
are
wholly
occupyed
about
the
things
that
are
without
us
,
and
thus
it
fares
with
us
,
as
with
the
man
that
is
busie
in
all
other
mens
matters
,
and
never
thinks
of
his
own
,
his
estate
must
needs
ruin
all
his
affairs
must
be
out
of
course
.
Truly
while
we
are
immersed
and
drowned
in
external
things
,
our
souls
are
perishing
,
our
inward
estate
is
washing
away
,
all
our
own
affairs
,
that
can
only
and
properly
be
called
ours
,
are
disordered
and
jumbled
.
Therefore
Christianity
doth
first
of
all
recall
the
wandering
and
vain
spririt
of
man
in
to
it self
,
as
that
exhortation
is
,
Psal.
4.9
.
to
commune
with
his
own
heart
,
to
make
a
diligent
search
of
his
own
affairs
,
and
,
O!
how
doth
he
find
all
out
of
course
,
as
a
garden
neglected
,
all
overgrowen
;
as
a
house
not
inhabited
,
all
dropping
through
;
in
a
word
,
wholly
ruinous
,
through
intolerable
negligence
.
It
was
the
first
turn
of
the
Prodigal
,
to
return
to
himself
,
he
came
to
himself
,
Luke
15.17
.
Truly
sin
is
not
only
an
aversion
from
God
,
but
it
is
an
estrangement
from
our selves
,
from
our
souls
,
from
our
own
happiness
,
it
s
●
madness
that
takes
away
the
use
of
reason
,
and
consideration
of
our
own
selves
.
But
grace
is
a
conversion
,
not
only
to
God
,
but
to
our selves
,
it
bringeth
a
man
home
to
his
heart
,
maketh
him
sober
again
,
who
was
beside
himself
;
Hence
that
phrase
,
1
King
.
8.47
.
When
they
shall
turn
to
their
own
hearts
,
and
return
:
It
is
the
most
laborious
vanity
,
or
the
vainest
labour
to
compass
heaven
and
earth
,
to
be
so
busied
abroad
,
to
know
other
things
,
and
then
to
know
and
consider
nothing
of
that
,
which
of
all
things
most
nearly
conc●rns
us
,
our selves
what
shall
it
profite
a
man
,
if
he
gain
the
whole
world
and
lose
his
soul
,
for
that
is
himself
;
And
what
shall
it
pro●●t
,
to
know
all
,
and
not
know
his
soul
,
to
be
every
where
,
but
where
he
ought
to
be
.
Well
,
a
Christian
is
one
called
home
from
vain
,
impertinent
diversions
,
one
that
is
occupyed
most
about
his
soul
and
spirit
,
how
to
have
all
the
disorders
h●●●●ds
in
himself
ord●rd
,
all
these
distempers
cured
,
all
these
defilements
washed
,
this
is
the
business
he
is
about
in
this
world
,
to
wash
his
heart
from
wickedness
,
Jer.
4.14
.
To
cleanse
even
vain
thoughts
,
and
shut
up
from
that
ordinary
repair
,
his
own
heart
;
he
is
about
the
inclosing
it
,
to
be
a
garden
to
the
welbeloved
,
to
b●ing
forth
sweet
fruits
;
he
is
about
the
renewing
of
it
,
the
adorning
of
it
with
the
new
man
,
against
that
day
of
our
Bridegrooms
appearing
,
and
bringing
him
up
to
celebrate
the
marriage
.
Though
he
be
in
the
flesh
,
yet
he
is
most
taken
up
with
his
Spirit
,
how
to
have
it
restored
to
that
primitive
beauty
and
excellency
,
the
Image
of
God
in
it
;
how
to
be
cloathed
with
humility
,
and
to
put
on
the
ornament
of
a
meek
and
quiet
spirit
,
that
,
he
accounts
his
beauty
;
how
to
rule
his
own
spirit
,
that
he
accounts
only
true
fortitude
,
and
thinks
it
a
greater
vassalage
and
victory
to
overcome
himself
,
then
his
enemy
;
and
esteems
it
the
noblest
revenge
,
not
to
be
like
to
other
men
that
wrong
him
;
he
is
occupyed
about
the
highest
gain
and
advantage
,
viz
,
to
save
his
spirit
and
soul
,
and
accounts
all
loss
,
to
this
,
to
bring
Jesus
Christ
into
the
heart
;
that
is
the
jewel
he
digs
for
,
and
esteems
all
du●g
,
in
comparison
of
it
.
If
you
be
Christians
after
the
Spirit
,
no
doubt
you
are
busied
this
way
about
your
spirits
:
For
others
,
they
are
busied
about
the
flesh
,
to
make
provision
for
its
lusts
;
and
there
needs
no
other
mark
to
know
them
by
.
Alas
!
poor
souls
,
that
you
have
never
yet
adverted
,
that
you
have
spirits
,
immortal
beings
within
you
,
which
must
survive
this
dust
,
this
corruptible
flesh
;
What
will
you
do
when
you
cannot
have
flesh
to
care
for
?
when
your
spirits
can
have
nothing
to
be
carried
forth
into
,
but
must
eterternally
dwell
within
the
bosome
of
an
evil
conscience
,
and
be
tormented
with
that
worm
,
the
bitter
remembrance
of
the
neglect
of
your
spirits
,
and
utter
estrangement
from
them
,
while
you
were
in
the
body
?
then
you
must
be
confined
within
your
own
evil
consciences
,
and
be
imprisoned
there
for
ever
,
because
while
yet
there
was
time
and
season
,
you
were
alwayes
abroad
,
and
every
where
,
but
within
your
own
hearts
and
consciences
,
and
is
not
that
a
just
recompence
.
Then
again
,
as
Christianity
descends
from
the
Father
of
spirits
,
into
the
spirit
of
a
man
,
to
lodge
there
for
a
while
,
it
doth
at
length
bring
up
the
spirit
of
a
man
,
and
unites
it
to
that
eternal
Spirit
,
and
so
,
as
the
Original
was
high
and
divine
,
the
end
is
high
●oo
.
It
issues
out
of
that
fountain
,
and
returns
with
the
heart
of
man
,
to
imbosome
it self
in
that
ag●in
.
And
truly
,
this
is
the
great
excellency
of
true
Religion
above
,
all
these
things
you
are
busied
about
,
that
it
elevats
the
spirit
of
a
man
to
God
,
that
it
will
never
rest
,
till
it
have
carried
it
above
to
the
fountain-spirit
.
Our
spirits
are
sparks
,
and
chips
,
(
to
speak
so
with
reverence
)
of
that
divine
beeing
,
but
now
they
are
wholly
immersed
,
and
sunk
into
the
flesh
,
and
into
the
earth
,
by
sin
,
till
grace
come
down
and
renew
them
,
and
extract
them
out
of
that
dung-hill
,
and
purifie
them
,
and
then
they
are
,
as
in
a
state
of
violence
,
alwise
striving
to
mount
upwards
,
till
they
be
embodied
,
or
rather
inspirited
(
so
to
speak
)
in
that
Original
spirit
,
till
they
be
wholly
united
to
their
own
element
,
the
Divine
Nature
.
You
know
Christs
Prayer
,
Ioh
17.
that
they
may
be
one
,
as
we
are
one
,
I
in
them
,
and
they
in
me
,
that
they
may
may
be
made
perfect
in
one
,
v.
22
,
23.
then
spirits
have
attained
their
perfection
,
then
will
they
rest
from
their
labours
,
when
they
are
one
with
him
;
this
is
the
only
Center
of
spirits
,
in
which
they
can
rest
immoveable
.
You
find
all
the
desires
and
affections
of
the
Saints
,
are
,
as
so
many
breathings
upward
,
pantings
after
union
with
him
,
and
longings
to
be
intimatly
present
with
the
Lord
;
therefore
,
a
Christian
is
one
after
the
spirit
,
groaning
to
be
all
spirit
,
to
have
the
earthly
house
of
this
tabernacle
dissolved
,
and
to
be
cloathed
upon
with
that
house
from
heaven
:
He
knows
with
Paul
,
that
he
is
not
at
home
,
though
he
be
at
home
in
in
the
body
,
because
the
body
is
that
which
separats
from
the
Lord
,
which
partition
wall
,
he
would
willingly
have
taken
down
,
that
his
spirit
might
be
at
home
,
present
with
the
Lord
,
2
Cor.
6.1
.
&c.
Who
knoweth
(
saith
Solomon
)
the
spirit
of
a
man
that
ascends
upward
,
and
the
spirit
of
the
beast
that
goeth
downward
to
the
earth
,
Eccles.
3.21
.
Truly
,
the
natural
motion
of
mans
spirit
,
should
be
to
ascend
upward
to
God
who
gave
it
:
When
this
●rail
and
broken
Vessel
of
the
body
is
dissolved
into
the
Elements
,
the
higher
and
purer
nature
that
lodged
within
it
,
should
flee
upwards
to
Heaven
;
even
as
the
spirit
of
the
beasts
,
being
but
the
prime
and
fi●er
part
of
the
body
,
not
different
in
nature
from
the
earth
,
naturally
falls
down
to
the
earth
with
the
body
,
and
is
dissolved
into
the
Elements
.
But
I
think
,
the
consideration
of
that
woful
disorder
,
that
sin
hath
brought
into
the
world
,
that
all
things
in
man
are
so
degenerated
,
and
become
bruitish
,
both
his
affections
,
and
his
conversation
,
that
carnal
and
sensual
lusts
,
have
the
whole
dominion
over
men
;
I
say
,
the
serious
and
earnest
view
of
this
,
might
make
a
man
suspect
and
call
in
question
,
whether
or
not
there
be
any
difference
between
men
and
beasts
,
whether
or
not
there
be
any
spirit
in
the
one
,
of
an
higher
nature
then
in
the
other
.
Truly
,
it
would
hal●
pe●swade
,
that
there
is
no
immortal
spirit
in
man
,
else
how
could
he
be
such
a
beast
,
all
his
time
,
serving
diverse
lusts
.
Can
it
be
possible
,
might
one
think
,
that
there
is
any
spirit
in
men
,
that
can
ascend
to
heaven
,
when
there
is
no
motion
thither
,
to
be
observed
among
men
?
I
beseech
you
,
consider
this
,
the
spirit
must
either
ascend
or
descend
,
when
it
goes
out
of
the
body
,
as
now
in
affection
and
endeavour
it
ascends
or
descends
while
it
is
in
the
body
;
there
is
an
indispensible
connexion
between
these
,
what
way
soever
the
spirit
aims
,
at
which
way
soever
it
turns
and
direct
its
flight
,
thither
it
shall
be
constrained
to
go
eternally
.
Do
you
think
,
my
Beloved
,
while
you
are
in
the
body
,
to
bow
down
your selves
to
the
Earth
,
to
descend
unto
the
service
of
the
flesh
all
your
time
,
never
once
seriously
to
rise
up
in
the
consideration
of
eternity
,
or
lift
up
your
heads
above
temporal
and
earthly
things
,
and
yet
in
the
close
to
ascend
unto
Heaven
?
No
,
no
,
do
not
deceive
your selves
,
you
must
go
forward
,
this
life
and
eternity
makes
one
straight
line
,
either
of
ascent
or
descent
,
of
happines●
or
misery
,
and
since
you
have
bowed
down
alwayes
,
while
in
the
body
,
there
is
no
rising
up
after
it
,
forward
you
must
go
,
and
that
is
downward
to
that
element
,
which
you
transformed
your
spirits
into
,
that
is
the
earth
,
or
below
the
earth
,
to
hell
,
your
spirits
hath
most
affinity
with
these
,
and
down
they
must
go
,
●s
●
sto●e
to
the
earth
.
But
if
you
would
desire
to
have
your
spirits
ascending
up
to
heaven
,
when
they
are
let
out
of
this
prison
,
the
body
,
take
heed
which
way
they
turn
,
bend
,
and
strive
,
while
here
in
the
body
:
If
your
struglings
be
to
be
upward
at
God
,
if
you
have
discovered
,
that
blessedness
is
in
him
,
and
if
this
be
the
predominant
of
your
spirit
,
that
carries
it
upward
in
desires
and
endeavours
;
and
turns
it
off
the
base
study
of
satisfying
the
flesh
,
and
the
base
love
of
the
world
,
if
thy
soul
be
mounting
aloft
,
on
these
wings
of
holy
desires
of
a
better
life
,
then
can
be
found
in
any
thing
below
,
certainly
the
motion
of
thy
spirit
will
be
in
●
straight
line
upward
;
when
thou
leaves
thy
dust
to
the
earth
,
An●els
waits
to
carry
that
spirit
to
that
bosom●
of
Christ
,
where
it
longed
and
liked
most
to
be
;
but
devils
do
attend
the
souls
of
most
part
of
men
,
to
thrust
them
down
below
the
earth
,
because
they
did
still
bend
down
to
the
earth
.
SERMON
XVII
.
Rom.
8.5
.
For
they
that
are
after
the
flesh
,
do
mind
the
things
of
the
flesh
,
&c.
THough
sin
hath
taken
up
the
principal
and
inmost
Cabinet
of
the
heart
of
man
,
though
it
hath
fixed
its
Imperial
Throne
in
the
spirit
of
man
,
and
makes
use
of
all
the
powers
and
faculties
in
the
soul
to
accomplish
its
accursed
desires
,
and
fulfill
its
bo●ndless
lusts
,
yet
it
is
not
without
good
reason
,
expressed
in
Scripture
ordinarily
under
the
name
of
flesh
,
and
a
body
of
death
,
and
men
dead
in
sins
,
are
said
to
be
yet
in
the
●lesh
.
The
reason
is
,
partly
because
this
was
the
rise
of
mans
first
ruine
,
or
the
chiefest
ingredient
in
his
first
sin
,
his
hearkning
to
the
suggestions
of
his
flesh
,
against
the
clear
light
and
knowledge
of
his
spirit
.
The
Apple
was
beautiful
to
look
on
,
and
sweet
to
the
taste
,
and
this
eng●ged
man
:
thus
the
voluntary
debasement
and
subjection
of
the
spirit
,
(
which
was
breathed
in
of
God
,
)
unto
the
service
of
that
dust
which
God
had
appointed
to
serve
it
,
hath
turned
into
a
necessary
slavery
,
so
that
the
flesh
being
put
in
the
Throne
,
cannot
be
cast
out
;
and
this
is
the
righteous
judgment
of
God
upon
man
,
that
he
that
would
not
serve
so
good
and
so
high
a
Lord
,
should
be
made
a
drudge
and
slave
to
the
very
dregs
of
the
Creation
.
Partly
again
,
because
the
flesh
hath
in
it
the
seeds
of
the
most
part
of
these
evil
fruits
which
abound
in
the
world
;
the
most
part
of
our
corruptions
have
either
their
rise
or
their
increase
from
the
flesh
;
the
most
part
of
the
evils
of
men
are
either
conceived
in
the
flesh
,
or
brought
forth
by
it
,
by
the
ministry
and
help
of
our
degenerat
spirits
.
And
truly
this
is
it
that
makes
our
returning
to
God
so
hard
and
difficult
a
work
,
because
we
are
in
the
flesh
,
which
is
like
stubble
,
disposed
to
conceive
flame
upon
any
sparkle
of
a
temptation
;
there
are
so
many
dispositions
and
inclinations
in
the
body
since
our
fall
,
that
are
as
powerful
to
carry
us
to
excess
and
inordinatness
in
affection
or
conversation
,
as
the
natural
instincts
of
beasts
do
d●ive
them
on
to
their
own
proper
operations
.
You
know
,
the
flesh
is
oft●n
times
the
greatest
impediment
that
the
spirit
hath
,
because
of
its
lumpishness
,
and
earthly
q●ality
;
how
willing
would
the
spirit
be
,
how
nimble
and
active
in
the
wayes
of
obedience
,
if
it
were
not
●etarded
,
dulled
,
and
clogged
with
the
heavy
lump
of
our
flesh
?
The
spirit
indeed
is
willing
,
but
the
flesh
is
weak
,
saith
Christ
,
Matth.
26.41
.
Truly
I
think
the
great
re●issness
,
negligence
,
weaknes●
,
fainting
of
Christians
in
their
race
of
Christianity
,
ariseth
ordinarily
from
this
weight
that
is
carried
about
with
them
,
that
is
must
be
some
extraordinary
impulse
of
a
higher
spirit
,
to
drive
us
on
without
wearying
.
And
because
of
this
indisposition
of
the
flesh
,
we
are
not
able
to
bear
much
of
Gods
presence
in
this
life
,
(
it
would
certainly
confound
mortality
,
if
so
much
were
let
out
of
it
as
is
in
Heaven
)
no
more
then
a
weak
e●e
can
endure
to
behold
the
Sun
in
its
brightness
.
An●
then
the
flesh
,
as
it
is
the
greatest
retardment
in
good
,
it
is
the
greatest
incitement
to
evil
,
it
is
a
bosome-enemy
,
that
betrays
us
to
Satan
,
it
is
near
us
,
and
connatural
to
us
,
and
this
is
the
great
advantage
Satan
hath
of
a
Christian
,
he
hath
a
f●iend
within
every
Christian
,
that
betrays
him
often
:
You
know
the
most
part
of
temptation●
from
without
,
could
have
no
such
force
or
strength
against
us
,
if
there
were
not
some
predisposition
in
the
flesh
,
some
seeds
of
that
evill
within
,
if
they
were
not
presented
with
some
suitableness
to
our
senses
,
and
they
being
once
engaged
on
Satans
side
,
they
easily
draw
the
whole
man
with
them
,
under
a
false
colour
and
pretence
of
friendship
;
therefore
they
are
said
to
war
against
the
soul
,
1
Pet.
2.11
.
And
they
are
said
easily
to
beset
us
,
Heb.
12.1
.
Truly
it
is
no
wonder
that
the
enemy
storm
our
City
,
when
the
out-works
,
yea
,
the
very
Ports
of
the
City
are
possessed
by
traitors
;
no
wonder
Satan
approach
near
the
walls
,
with
hi●
temptations
,
when
our
senses
,
our
fleshly
part
,
is
so
apt
to
receive
him
,
and
ready
to
entertain
all
objects
,
without
difference
,
that
a●e
suitable
to
affect
them
.
You
see
then
how
much
power
the
flesh
hath
in
man
,
so
that
it
is
no
wonder
that
every
●atural
man
hath
this
denomination
,
one
after
the
flesh
,
one
carnal
,
from
the
predomining
part
,
though
the
worst
part
.
Every
man
by
nature
,
till
a
higher
birth
come
,
may
be
called
all
flesh
,
all
fashioned
and
composed
of
the
flesh
,
and
after
the
flesh
,
even
his
spirit
and
mind
fleshly
and
earthly
,
sunk
into
the
flesh
,
and
transformed
into
a
bruitish
quality
or
nature
.
Now
the
great
purpose
of
the
Gospel
is
,
to
bring
alongs
a
deliverer
unto
your
spirits
,
for
the
releasing
and
unsettering
of
them
from
the
chains
of
fleshly
lusts
.
This
is
the
very
work
of
Christianity
,
to
give
liberty
to
the
captive
souls
of
men
,
and
the
opening
of
the
prison
to
them
that
are
bound
,
Isai.
63.1
.
The
souls
o●
men
are
chained
with
their
own
fleshly
●usts
,
and
if
at
any
time
they
can
break
these
grosser
chains
,
a●●ome
●iner
spirits
have
escaped
out
of
the
vilest
dungeon
of
the
flesh
,
and
cast
off
these
heavier
chains
that
bind
the
most
part
o●
men
;
yet
wholly
escape
they
cannot
:
There
be
higher
and
lower
rooms
of
this
prison
,
there
are
some
more
gross
,
some
more
sub●●le
c●●ds
and
bands
of
the
flesh
;
and
whatsoever
it
be
that
holds
a
man
bound
,
or
in
whatsoever
house
he
be
imprisoned
,
it
s
not
muc●
matter
,
since
really
he
is
bound
,
and
his
liberty
restrained
.
If
a
C●ain
of
Gold
bind
as
fast
as
a
Chain
of
Iron
,
there
is
no
●eal
difference
,
except
that
mocke●y
is
added
unto
it
,
when
a
man
is
detained
in
a
Golden
Prison
,
with
Golden
Chains
.
Though
some
men
,
I
say
,
escape
the
grosser
pollutions
of
the
flesh
,
yet
they
are
●ettered
within
some
narrow
,
scant
,
and
but
imaginary
good
things
,
they
cannot
go
without
the
compass
of
those
;
every
man
is
confined
by
nature
within
the
circle
of
his
own
narrow
bosome
,
or
if
he
expatiat
into
the
field
of
the
world
;
yet
how
narrow
,
how
limited
are
all
created
objects
,
for
the
infinit
desires
of
the
soul
,
whether
it
tend
to
the
enjoyment
of
other
creatures
,
or
to
the
possession
of
some
imaginary
excellency
in
a
mans
self
,
how
straitned
are
they
?
how
imprisoned
in
all
that
compass
?
There
is
no
true
liberty
can
be
found
there
.
Though
some
,
may
be
,
disingaged
from
baser
lusts
,
and
the
common
vain
imployments
of
men
,
yet
far
they
cannot
go
,
they
do
but
ingage
more
with
themselves
,
the
love
and
estimation
of
themselves
,
without
that
compass
they
cannot
possibly
go
,
whether
from
another
principle
,
or
to
another
end
;
and
,
O!
how
little
bound●
is
within
any
created
breast
for
the
immortal
spirit
,
that
is
so
vast
and
expatiating
in
its
desires
,
to
dwell
in
?
But
here
is
the
perfect
redemption
that
is
in
Jesus
Christ
,
when
he
comes
into
the
soul
,
he
un●etters
and
releases
it
,
not
only
of
the
grosser
lusts
of
the
flesh
,
but
even
of
th●se
subtile
invisible
bands
of
self-love
,
self-seeking
,
of
all
scant
,
narrow
,
and
particular
objects
,
and
sets
it
at
liberty
,
to
expatiat
in
that
universal
good
,
the
infinite
fulness
of
God
,
and
grace
which
is
in
Christ
Jesus
:
And
hence
a
Christian
is
called
one
after
the
Spirit
,
that
is
,
whose
spirit
is
rid
and
delivered
from
that
natural
bondage
and
slavery
to
the
creatures
,
and
is
espoused
,
at
least
in
affection
and
endeavour
,
to
the
all-sufficient
and
self-sufficient
God
.
We
told
you
that
this
new
nature
of
a
Christian
shews
it self
in
affection
and
motion
,
in
minding
and
walking
;
both
are
signs
of
life
,
and
the
proper
actions
of
it
.
As
the
natural
man
is
easily
known
by
what
he
minds
and
savours
,
and
what
way
he
walks
,
so
is
the
spiritual
man
:
Minding
,
or
savouring
,
comprehend●
,
no
doubt
,
all
the
inward
acts
of
the
soul
,
all
the
imaginations
,
cogitations
,
thoughts
,
affections
,
desires
and
purposes
of
the
soul
:
to
expresse
it
shortly
,
there
is
a
concurrence
of
these
two
,
cogitation
and
affection
;
the
understanding
and
the
will
in
this
business
.
The
natural
man
knoweth
not
the
things
of
the
Spirit
,
so
he
cannot
taste
or
relish
them
,
since
he
doth
not
know
them
,
1
Cor.
2.14
.
How
can
they
believe
on
him
whom
they
have
not
heard
?
but
far
mo●e
,
how
can
men
love
and
desire
that
which
they
do
not
know
?
Though
it
be
hard
to
convince
some
that
they
know
not
God
,
nor
the
things
of
the
Spirit
,
because
they
have
some
form
of
knowledge
,
and
seem
to
understand
,
and
can
discourse
in
Religion
;
yet
I
wonder
that
the
most
part
of
men
,
whose
ignorance
is
written
in
their
forehead
,
with
such
palpable
characters
,
should
have
so
much
difficulty
to
take
with
this
challenge
.
I
am
sure
,
many
that
perswade
themselves
of
Heaven
,
are
yet
shut
up
in
that
dungeon
of
natural
blindness
,
and
da●kness
of
mind
,
and
that
so
gross
and
thick
darkness
,
that
it
is
not
possible
to
make
them
conceive
any
notion
of
spiritual
things
;
the
common
twilight
of
nature
is
almost
exinguished
,
and
little
or
nothing
increased
by
their
education
in
the
visible
Church
.
How
can
you
prize
and
●steem
Jesus
Christ
,
of
whom
you
know
nothing
but
the
bare
name
?
How
can
you
favour
Heaven
,
when
you
have
never
admitted
one
serious
thought
of
the
life
to
come
?
O
that
ye
could
be
perswaded
that
the
grace
of
God
is
inconsistent
with
such
gross
ignorance
,
as
is
the
generality
of
you
;
truly
grace
is
a
light
shining
in
the
soul
,
that
opens
the
eyes
to
see
that
light
that
surrounds
us
in
the
Gospel
.
But
will
you
consider
,
beloved
,
how
ready
you
are
to
receive
other
things
of
no
moment
,
how
your
memories
can
retain
them
,
and
your
understandings
receive
other
purposes
very
perplexed
and
laborious
,
but
for
the
knowledge
of
your
sin
and
misery
,
or
of
that
blessed
remedy
shewed
in
the
Gospel
,
we
cannot
make
you
capable
of
a
few
questions
about
them
;
and
if
you
learn
the
words
by
heart
,
(
as
ye
use
to
speak
)
yet
al●ce
,
the
matter
and
thing
it
sel●
,
is
not
in
the
heart
or
mind
,
you
have
nothing
but
words
,
as
appears
;
if
we
ask
about
that
same
ma●ter
in
other
words
and
terms
,
it
is
as
dark
and
new
to
you
,
as
if
you
had
never
heard
it
.
I
beseech
you
consider
,
if
you
do
not
then
mind
the
things
of
the
flesh
most
,
when
you
are
not
only
most
capable
to
know
these
things
that
concern
this
life
,
but
most
ready
to
entertain
such
thoughts
.
You
have
no
difficulty
to
mind
the
world
whole
weeks
and
years
,
but
you
can
never
find
leasure
or
time
to
mind
the
li●e
to
come
,
and
yet
vainly
you
say
,
you
mind
it
alwayes
.
I
beseech
you
,
how
do
you
mind
God
,
and
the
things
o●
God
,
when
if
ye
will
but
recollect
your
thoughts
,
and
gather
the
sum
of
them
,
you
will
not
find
one
serious
advised
thought
of
him
or
his
matters
in
a
whole
week
?
I
profess
,
I
wonder
how
so
many
can
inforce
upon
themselves
a
perswasion
that
God
is
alwayes
in
their
heart
,
I
think
it
is
the
hight
of
delusion
;
I
am
sure
he
is
not
in
one
of
ten
thousand
thoughts
,
that
travel
,
walk
,
lodge
and
dwell
in
the
souls
,
of
men
,
and
yet
they
will
needs
bear
upon
themselves
that
they
alwayes
mind
him
.
I
am
sure
most
of
you
cannot
say
that
ever
you
shut
the
doors
of
your
hearts
upon
other
vain
objects
,
that
you
might
retire
to
secret
meditation
on
God
,
or
conference
with
him
;
and
I
am
as
sure
that
many
men
have
God
o●tner
in
their
mouths
,
by
oaths
and
blasphemies
,
and
irreverent
speaking
,
and
taking
his
holy
Name
in
vain
,
then
in
their
minds
,
prayers
,
or
praises
,
or
any
holy
meditations
of
him
:
Are
you
not
as
unwilling
to
fix
your
minds
upon
any
sad
solemn
thoughts
of
Gods
Justice
,
of
hell
,
of
heaven
,
of
sin
or
misery
,
of
death
,
as
boys
whose
heads
are
●ull
of
play
,
are
loath
to
go
to
their
books
.
Doth
not
your
practice
in
this
speak
,
with
these
wicked
men
,
Iob.
21.14
.
Depart
from
us
,
we
desire
not
the
knowledge
of
the
Almighty
.
How
constrained
are
all
your
thought●
of
Religion
?
they
are
intertained
as
these
whom
you
would
not
desire
to
come
again
.
But
how
inconstrained
,
how
free
are
all
other
thoughts
?
our
minds
can
roave
whole
days
about
vanity
,
about
fancies
,
dreams
,
nothings
;
but
you
n●ither
like
to
admit
nor
retain
the
knowledge
of
God
in
your
mind
,
Rom.
1.28
.
Do
you
not
intertain
any
s●rious
weighty
thoughts
of
Religion
,
that
by
occasion
may
enter
,
as
fire-brand●
,
as
hot
coals
in
your
bosome
?
how
glad
are
you
to
get
any
diversion
to
other
things
?
how
willing
to
shun
them
,
or
cast
them
out
?
but
if
it
be
any
temporal
thing
,
any
thing
relating
to
this
flesh
,
your
thoughts
come
freely
off
,
are
steady
and
fixed
as
long
as
you
please
,
your
minds
can
travel
through
all
the
ends
of
the
earth
to
bring
in
some
fancy
of
gain
or
advantage
,
or
to
steal
by
precious
time
,
and
that
without
wearying
.
Now
all
these
thing●
considered
,
my
beloved
,
are
you
not
carnal
?
I
speak
to
the
most
of
you
,
are
you
not
these
who
are
born
of
the
flesh
,
since
you
mind
nothing
seriously
,
resolutely
,
constantly
,
and
willingly
,
but
the
things
of
the
flesh
,
and
the
things
of
this
life
?
O!
it
is
no
light
matter
to
be
born
of
the
flesh
,
if
you
continue
so
,
you
are
ordained
for
corruption
,
for
death
;
to
be
carnally
minded
is
death
,
vers.
6.
of
this
Chap.
But
I
am
perswaded
better
things
of
some
of
you
,
that
the
true
light
of
God
hath
shined
into
your
hearts
,
and
revealed
more
excellent
things
unto
you
,
then
these
perishing
fleshly
things
:
Heavenly
,
substantiall
,
and
eternal
things
in
the
Gospel
,
which
you
account
only
worthy
of
the
fixed
and
continued
meditation
of
your
spirits
.
I
am
sure
you
perceive
another
beauty
and
excellency
in
these
things
,
then
the
world
doth
,
because
the
Spirit
hath
revealed
them
unto
you
.
It
is
true
that
your
minds
are
yet
much
darkned
in
the
apprehension
of
spiritual
things
,
they
are
not
so
willing
to
receive
them
,
nor
so
ready
to
retain
them
;
as
you
desire
,
they
are
very
unsetled
and
unstudy
in
the
meditations
of
spiritual
things
,
and
there
are
innumerable
thoughts
of
other
things
that
pass
through
your
hearts
,
like
common
Inn●
,
uncontrolled
,
at
their
pleasure
;
all
this
is
true
,
but
I
am
sure
it
is
the
grief
of
your
souls
that
your
hearts
are
not
so
fixed
and
stablished
,
as
the
excellency
of
these
spiritual
things
require
:
I
know
it
will
be
the
aim
and
real
indeavour
of
any
spiritual
heart
,
to
be
shutting
up
all
the
entries
and
doors
of
the
mind
,
that
vain
thoughts
enter
not
,
yet
enter
they
will
,
there
are
so
many
porches
to
enter
in
at
,
and
our
narrow
spirits
cannot
watch
at
all
,
every
sense
will
let
in
objects
,
and
imagination
it self
will
be
active
in
●raming
them
,
and
presenting
them
;
but
yet
the
indeavour
of
a
Christian
will
be
,
not
to
let
them
lodge
long
within
,
Ier.
4.14
.
If
they
come
in
unawars
,
he
will
labour
to
make
a
diversion
to
a
●etter
purpose
,
and
so
still
it
holds
good
,
that
the
current
and
course
of
a
Christians
thoughts
and
cogitations
ar●
upon
the
things
of
the
Spirit
,
how
to
get
his
own
h●art
washed
and
cleansed
,
how
to
be
more
holy
and
conformed
to
Christ
,
how
to
be
at
peace
with
God
,
and
keep
that
peace
unbroken
,
how
to
walk
in
obedience
to
God
,
and
in
duty
towa●ds
men
,
how
to
forsake
himself
,
and
withall
,
to
deny
himself
in
all
the●e
;
I
●ay
,
his
most
serious
and
solemn
thoughts
are
about
these
things
,
his
resolved
and
advised
thoughts
run
most
on
t●is
st●ain
,
though
it
be
true
,
that
whether
he
will
or
not
,
other
vain
and
impertinent
,
or
not
concerning
thoughts
,
will
passe
more
lightly
,
and
too
frequently
through
his
heart
.
The
other
thing
in
which
this
spiritual
life
doth
appear
,
is
,
the
current
of
the
affections
,
or
that
relish
and
taste
of
the
sweetness
of
the
things
of
the
Spirit
,
flowing
from
the
apprehension
of
them
in
the
mind
.
When
the
light
i●
discovered
indeed
,
(
and
O!
it
is
a
pleasant
thing
for
the
eye
to
behold
it
,
as
Solomon
speaks
)
then
the
spirit
hath
found
an
object
suitable
to
its
nature
,
and
so
it
relisheth
and
delighteth
in
it
:
Therefore
the
word
is
not
simple
minding
,
or
thinking
,
but
savouring
,
thinking
with
affection
upon
them
,
tasting
and
seeding
upon
the
knowledge
o●
them
;
it
is
a
minding
of
them
with
ca●e
and
delight
,
with
ea●nestness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
taste
and
see
how
good
the
Lord
is
,
Psal.
34.8
.
Some
things
cannot
be
indeed
known
but
by
some
sense
,
you
cannot
make
a
blind
man
apprehend
what
light
is
,
till
he
see
it
,
a
dea●
man
cannot
form
a
notion
of
sounds
in
his
mind
,
except
he
once
heard
them
,
neither
can
a
man
understand
the
sweetnesse
of
honey
,
but
by
tasting
it
.
Truly
spiritual
things
are
of
that
nature
,
there
is
some
hidden
vertue
and
excellency
in
them
,
which
is
not
obvious
to
every
man
that
hath
bare
knowledge
of
the
letter
,
there
is
a
spirit
and
life
in
them
,
that
cannot
be
transmitted
into
your
ears
with
the
sound
of
words
,
or
infused
into
ink
and
paper
;
it
s
only
the
inspiration
of
the
Almighty
can
inspire
this
sensible
preception
,
and
●eall
taste
of
spi●itual
things
;
some
powders
do
not
smell
till
they
be
beaten
,
truly
till
these
truths
be
well
powdered
and
beaten
small
by
meditation
,
they
cannot
smell
so
fragrantly
to
the
spirit
:
As
meats
do
not
nourish
till
they
be
chewed
and
digested
,
so
spiritual
things
do
not
relish
to
a
soul
,
nor
can
they
truly
feed
the
soul
,
till
they
be
chewed
and
digested
into
the
heart
,
by
serious
and
earnest
consideration
;
this
is
that
which
makes
these
same
truths
to
be
someway
,
not
the
same
;
these
very
principles
of
Religion
received
and
confessed
by
all
,
to
be
lively
in
one
,
and
dead
in
another
;
it
is
the
living
conside●ation
of
living
truth
,
the
application
of
truth
to
the
heart
,
that
makes
it
lively
in
one
,
whereas
others
keep
it
only
besid●
them
in
a
corner
of
their
minds
,
or
in
a
book
,
in
the
corner
of
one
hou●e
;
the
same
meat
is
laid
to
you
all
,
the
most
part
look
on
it
,
others
contemplat
it
,
and
exercise
only
their
understandings
abo●t
it
,
but
there
are
some
who
taste
it
,
and
find
sweetne●●
in
it
,
who
digest
it
by
meditation
and
solemn
a
vocation
of
their
hearts
from
the
things
of
the
world
,
and
therefore
some
are
fed
,
some
are
starved
.
Need
we
to
enlarge
much
upon
this
subject
?
Is
it
not
too
too
palpable
that
many
who
fill
up
our
Churches
,
are
in
the
flesh
,
because
they
do
mind
and
savour
only
the
things
of
the
flesh
,
and
not
of
the
spirit
?
Will
you
seriously
search
your
hearts
,
ask
what
relishes
most
with
them
?
Can
you
say
,
that
it
is
the
Kingdom
of
God
,
or
the
righteousness
thereof
?
Or
,
is
not
rather
these
other
things
of
food
and
raiment
,
and
suchlike
,
that
have
no
extent
beyond
this
narrow
span
of
time
?
I
am
perswaded
the
hearts
of
many
taste
no
sweetness
in
Religion
,
else
they
would
fix
more
upon
it
,
and
pursue
it
more
earnestly
.
Are
not
the
things
of
another
world
,
the
great
things
of
the
Gospel
,
counted
all
strange
things
,
Hos.
8.12
.
As
thing●
that
you
have
not
much
to
do
with
?
Do
you
not
let
the
Officers
of
Jesus
Christ
,
all
the
sweet
invitations
of
the
Gospel
,
passe
by
,
as
strangers
,
and
as
if
ye
were
unconcerned
in
them
?
What
taste
have
they
more
then
the
white
of
an
egg
?
How
unsavoury
a
discourse
or
thought
to
a
carnall
heart
is
it
,
to
speak
of
subduing
the
lusts
of
the
flesh
,
of
dying
to
the
world
,
of
the
world
to
come
?
Who
findeth
their
hearts
inwardly
stirred
,
upon
the
proposal
of
Jesus
Christ
?
But
if
any
matter
of
petty
gain
were
proffe●ed
,
O!
how
would
men
listen
with
both
their
ears
?
How
beautiful
in
the
eyes
of
the
covetous
mind
is
any
gain
and
advantage
,
the
sound
of
money
is
sweeter
to
him
then
this
blessed
sound
of
peace
and
salvation
?
How
sweet
is
pleasure
to
the
voluptuous
?
What
suitablenesse
and
conveniency
is
apprehended
in
these
perishing
things
?
but
how
little
moment
or
weight
is
conceived
and
believed
to
be
in
things
eternal
?
O
how
substantial
do
things
visible
seem
to
men
,
and
how
triffling
do
other
things
invisible
appear
?
But
for
you
whose
eyes
are
opened
,
to
you
Christ
is
precious
,
to
you
the
things
of
the
Spirit
are
beautiful
,
and
all
your
grief
is
,
that
you
cannot
affect
them
according
to
their
worth
,
or
love
them
according
to
their
beauty
.
I
say
,
some
there
are
,
who
do
see
a
substance
and
subsistance
only
in
things
not
seen
,
Heb.
11.1
.
And
for
things
that
are
seen
and
visible
in
this
world
,
they
do
account
them
shadows
only
in
comparison
of
things
invisible
.
The
world
apprehend
no
realities
,
but
in
what
they
see
,
but
a
Christian
apprehends
no
solide
reality
in
that
he
sees
,
but
only
in
that
he
sees
not
,
and
therefore
,
as
in
his
judgment
he
looks
upon
the
one
as
a
shadow
,
the
other
as
a
substance
,
so
he
labours
to
proportion
and
conform
his
affection
to
a
suitable
intertainment
of
them
;
to
give
a
shadow
or
show
of
affection
to
the
things
of
this
life
,
but
the
marrow
and
substance
of
his
heart
to
the
things
invisible
of
another
life
:
Thus
the
Apostle
,
1
Cor.
7.29
.
&c.
Rejoycing
,
as
if
we
rejoyced
not
,
enjoying
,
as
if
we
possessed
not
,
using
,
as
if
we
used
not
,
half
acts
for
half
objects
,
if
we
give
our
whole
spirits
,
the
strength
of
our
souls
and
minds
to
them
,
we
are
as
foolish
as
he
that
strikes
with
all
his
strength
at
the
air
,
or
a
feather
;
there
is
no
solidity
or
reality
in
these
things
,
able
to
bottom
much
estimation
or
affection
,
only
mind
them
,
and
use
them
as
in
the
by
,
as
in
passing
through
towards
your
Countrey
.
SERMON
XVIII
.
Rom.
8.5
,
6.
For
they
that
are
after
the
flesh
,
do
mind
,
&c.
For
to
be
carnally
minded
,
is
death
:
but
to
be
spiritually
minminded
,
is
life
and
peace
.
THere
are
many
differences
among
men
in
this
world
,
that
as
to
outward
appea●ance
,
are
great
and
wide
,
and
indeed
they
are
so
eagerly
pursued
,
and
seriously
minded
by
men
,
as
if
they
were
great
and
momentous
.
You
see
what
a
strife
and
contention
there
●s
among
men
,
how
to
be
extracted
out
of
the
dregs
of
the
multitude
,
and
set
a
little
higher
in
dignity
and
degree
then
they
;
how
do
men
affect
to
be
honourable
above
the
base
?
how
do
they
seek
to
be
rich
,
and
hate
poverty
?
These
differences
of
poor
and
rich
,
high
and
low
,
noble
and
ignoble
,
learned
and
unlearned
;
the
thoughts
of
men
are
wholly
taken
up
with
:
But
there
is
one
great
difference
,
that
is
most
in
Gods
eye
,
and
is
both
substantial
and
eternal
,
and
so
infinitely
surpasseth
all
these
d●ffe●ences
that
the
minds
of
men
most
run
out
upon
;
and
it
is
he●e
,
the
great
difference
between
flesh
and
spirit
,
and
them
that
are
after
the
flesh
,
and
them
that
are
after
the
sp●rit
.
This
is
of
all
other
,
most
considerable
,
because
widest
,
and
durablest
.
I
say
,
it
is
the
widest
of
all
,
for
all
other●
put
no
great
difference
between
men
,
as
men
,
they
do
reach
the
peculia●
excellency
of
a
man
,
that
is
,
the
true
and
proper
good
of
his
spiritual
and
immortal
part
;
they
are
such
as
befalls
alike
,
to
good
and
bad
,
and
so
cannot
have
either
much
good
,
or
much
evil
in
them
.
I
have
seen
folly
set
in
great
dignity
,
and
Princes
walking
on
foot
,
Eccle●
.
10.6
,
7.
Then
certainly
,
such
titles
of
honour
and
dignity
,
such
places
of
eminency
,
erected
above
the
multitude
,
have
little
or
nothing
worth
the
spirit
of
a
man
in
them
,
seeing
a
fool
,
a
wicked
man
,
is
as
capable
of
them
,
as
a
wise
man
,
or
a
man
of
a
princely
spirit
;
and
●o
of
all
others
,
they
do
not
elevat
a
man
,
as
a
man
,
above
others
.
A
poor
,
unlearned
,
mean
man
,
may
have
more
real
excellency
in
him
,
then
a
rich
,
learned
,
and
great
person
:
But
thi●
draws
a
substantial
and
vast
difference
indeed
,
such
as
is
between
flesh
and
spirit
,
such
as
is
between
men
and
beasts
.
You
know
what
p●eheminency
,
a
man
hath
over
a
beast
,
there
is
no
such
wide
distance
among
the
s●ns
of
men
,
as
between
the
lowest
and
meanest
man
,
and
the
chiefest
beast
;
There
is
a
spirit
in
man
,
saith
,
Elihu
,
Job
.
32.8
.
An
immortal
,
eternal
substance
,
of
a
far
higher
nature
and
comprehension
.
You
know
what
excellency
is
in
the
spirit
beyond
the
flesh
,
such
as
is
in
heaven
beyond
the
earth
,
for
the
one
is
breathed
from
Heaven
,
and
the
other
is
taken
out
of
the
dust
of
the
earth
;
the
one
is
corruptible
,
yea
corruption
it self
,
the
other
incorruptible
.
How
swi●t
and
nimble
are
the
motions
of
the
Spirit
,
from
the
one
end
of
Heaven
to
the
other
?
How
can
it
compasse
the
earth
in
a
moment
?
Do
but
look
,
and
see
what
a
hudge
difference
is
between
a
beautiful
living
body
,
and
the
same
when
it
s
a
dead
carcass
,
rotten
and
corrupted
?
It
is
the
spirit
dwelling
within
,
that
makes
the
odds
,
that
makes
it
active
,
beautiful
,
and
comely
;
but
in
the
removal
of
the
spirit
,
it
becometh
a
piece
of
the
most
defiled
,
and
loathsome
dust
in
the
world
.
Now
,
I
say
,
such
a
vast
and
wide
difference
there
is
between
a
true
Christian
,
and
a
natural
man
,
even
taking
him
in
with
all
his
common
indowments
and
excellencies
;
the
one
is
a
man
,
the
other
a
beast
,
the
one
is
after
the
flesh
,
the
other
after
the
spirit
.
It
is
the
ordinary
compellation
of
the
Holy
Ghost
,
man
being
in
honour
,
and
understanding
not
,
is
like
the
beasts
that
perish
,
Psal.
49.20
.
and
Psal.
94.8
.
Vnderstand
ye
bruitish
among
the
people
,
&c.
and
Psal.
92.6
.
The
bruitish
man
understands
not
this
:
And
Eccles.
3.18
.
That
they
themselves
may
know
that
they
are
but
beasts
.
Therefore
you
find
the
Lord
often
turning
to
beasts
,
to
insensible
creatures
,
thereby
to
reprove
the
folly
and
madness
of
men
,
Isa.
1.2
.
and
Ier.
8.7
.
Man
hath
two
parts
in
him
,
by
which
he
hath
affinity
to
the
two
m●st
distant
natures
,
he
stands
in
the
midle
,
between
Angels
and
beasts
;
in
his
spirit
he
riseth
up
to
an
Angelick
dignity
,
and
in
his
body
he
fall●
down
to
a
bruitish
condition
.
Now
which
of
these
hath
the
preheminency
,
that
he
is
?
If
the
spirit
be
indeed
elevated
above
all
sensual
and
earthly
things
,
to
the
life
of
Angels
,
that
is
,
to
communion
with
God
,
then
a
man
is
one
after
the
Spirit
,
an
Angel
incarnat
,
an
Angel
dwelling
in
flesh
;
but
if
his
spirit
throw
it self
down
to
the
service
of
the
f●esh
,
minding
and
favouring
only
things
sensual
and
visible
,
then
indeed
a
man
puts
off
humanity
,
and
hath
associated
himself
to
beasts
,
to
be
as
one
of
them
.
And
indeed
,
a
man
made
thus
like
a
beast
,
is
worse
then
a
beast
,
because
he
ought
to
be
far
better
:
it
is
no
disparagement
to
a
beast
to
mind
only
the
flesh
,
but
it
is
greatest
abasement
of
a
man
,
that
which
draws
him
down
from
that
higher
station
God
had
set
him
into
,
to
the
lowest
station
,
that
of
beasts
;
and
truly
a
Nebu●hadnezzar
among
beasts
,
is
the
greatest
beast
of
all
,
far
more
bruitish
then
any
beast
.
Now
such
is
every
man
by
nature
,
that
which
is
born
of
the
flesh
,
is
flesh
,
even
man
,
as
he
comes
out
of
the
womb
,
is
degenerated
,
and
fallen
down
into
this
bruitish
estate
,
to
mind
,
to
savour
,
to
relish
nothing
,
but
what
relates
to
this
fleshly
or
temporal
being
.
The
utmost
sphear
,
and
comprehension
of
man
,
is
now
of
no
larger
extent
then
this
visible
world
,
and
this
present
life
:
He
is
blind
,
and
seeth
not
far
off
,
2
Pet.
1.9
.
Truly
,
such
is
every
man
by
nature
;
whereas
the
proper
native
sphear
of
the
spirits
motion
,
and
comprehension
,
is
as
large
,
as
its
endurance
,
that
is
,
as
long
as
eternity
,
and
as
broad
as
to
reach
the
infinitness
of
God
,
the
God
of
all
spirits
,
now
through
the
slavery
and
bondage
of
mens
spirits
,
to
their
flesh
,
it
s
contracted
into
as
narrow
bounds
,
as
this
poor
life
in
the
flesh
;
he
that
ought
to
look
beyond
time
,
as
far
as
eternity
,
and
hath
an
immortal
spi●it
given
●or
that
end
,
he
is
now
half
blind
;
the
eye
of
the
mind
is
so
over-clouded
with
lusts
and
passions
,
that
it
cannot
see
far
off
,
not
so
far
as
to
the
morrow
after
death
,
not
so
far
as
to
the
entry
of
eternity
.
And
truly
,
if
you
compare
the
context
,
you
will
find
,
that
whosoever
doth
not
give
all
diligence
to
add
to
faith
,
vertue
,
to
vertue
,
knowledge
,
to
knowledge
,
temperance
,
to
temperance
,
patience
,
and
to
patience
,
godliness
,
&c.
He
that
is
not
exercised
and
imployed
about
this
study
,
how
to
adorn
his
spirit
with
these
graces
,
how
to
have
a
victory
over
himself
and
the
world
,
and
in
respect
of
these
,
accounts
all
things
,
beside
,
indifferent
,
such
a
man
is
blind
,
and
seeth
not
far
off
;
he
hath
not
gotten
the
sight
of
eternity
,
he
hath
not
taken
up
that
everlasting
endurance
,
else
he
could
not
spend
his
time
upon
the
provision
for
the
lusts
of
the
flesh
,
but
he
behoved
to
lay
such
a
good
foundation
for
the
time
to
come
,
as
is
here
mentioned
:
If
he
saw
afar
off
,
he
could
not
but
make
acquaintance
with
those
courtiers
of
Heaven
,
which
will
minister
an
entrance
into
that
everlasting
Kingdom
.
But
truly
,
while
this
is
not
your
study
,
you
have
no
purpose
for
Heaven
,
you
see
nothing
but
what
is
just
before
your
eye
,
and
almost
toucheth
it
,
and
so
you
savour
and
mind
only
what
you
see
.
Is
not
this
then
a
wide
difference
between
the
children
of
this
world
,
and
the
children
of
God
?
Is
it
not
very
substantial
,
all
others
are
circumstantial
in
respect
of
this
,
this
only
puts
a
real
difference
in
that
which
is
best
in
men
,
viz.
their
spirits
?
The
excellency
of
nature
,
is
known
by
their
affections
and
motions
,
so
are
these
here
;
the
spiritual
man
savours
spiritual
things
,
the
carnal
man
carnal
things
;
every
thing
symphathizes
with
that
which
is
like
it self
,
and
is
ready
to
incorporat
into
it
:
things
are
nou●ished
and
preserved
by
things
like
themselves
.
You
see
the
Swine
embraces
the
dung-hill
,
that
stink
is
only
savoury
smell
to
them
,
because
its
suitable
to
their
nature
;
but
a
man
hath
a
more
excellent
taste
and
smell
,
and
he
savours
finer
and
sweeter
things
:
Truly
it
cannot
choose
,
but
that
it
must
be
a
nature
more
swinish
,
or
bruitish
then
●
swine
,
that
can
relish
and
savour
such
filthy
abominable
works
of
the
flesh
,
as
abound
amongst
some
of
you
.
The
works
of
the
flesh
are
manifest
,
Gal.
5.19
.
and
indeed
they
are
manifest
upon
you
,
acted
in
the
very
day
time
,
out-facing
the
very
light
of
the
Gospel
▪
you
may
read
them
,
and
see
if
they
be
not
too
manifest
in
you
.
Now
,
what
a
base
nature
,
what
abominable
and
bruitish
spirits
must
possesse
men
,
that
they
apprehend
a
sweetnesse
and
fragrancy
in
the●e
corrupt
and
stinking
works
of
the
old
man
?
O
how
base
a
scent
is
it
,
to
smell
and
savour
nothing
but
this
present
world
,
and
satisfaction
to
your
senses
?
Truly
your
scent
and
smell
,
your
relish
and
taste
,
argues
your
base
degenerat
and
bruitish
natures
;
that
you
are
on
the
worst
side
of
this
division
,
after
the
flesh
.
But
alace
,
it
is
not
possible
to
perswade
you
that
there
is
no
swee●ness●
,
no
fragrancy
,
nothing
but
corruption
and
rottennesse
,
such
as
comes
out
of
Sepulchres
opened
,
in
all
these
wo●ks
of
the
flesh
,
till
once
a
new
spirit
be
put
in
you
,
and
your
natures
changed
;
no
more
then
you
can
by
eloquence
,
perswade
a
sick
man
,
who●e
pallat
is
possessed
with
a
vitiated
bitter
humour
,
that
such
things
as
are
suitable
to
his
vitiated
taste
,
are
indeed
bitter
,
or
make
a
swine
to
believe
that
the
dunghill
is
stinking
and
unpleasant
.
Truly
it
is
as
impossible
to
make
the
multitude
of
men
to
apprehend
,
to
relish
or
savour
any
bitterness
or
loathsomnesse
in
the
wayes
and
courses
they
●ollow
,
or
any
sweetness
and
fragrancy
in
the
wayes
of
Godlinesse
,
till
once
your
tastes
be
rectified
,
your
spirits
be
transformed
and
renewed
.
And
indeed
,
when
once
the
spirit
is
renewed
,
and
dispossessed
of
that
malignant
humour
of
corruption
,
and
fleshly
affection
,
that
did
present
all
things
,
contrary
to
what
they
are
,
then
it
is
like
a
healthful
and
wholsome
pallat
,
that
tastes
all
things
as
they
are
,
and
finds
bitter
bitter
,
and
sweet
sweet
;
or
like
a
sound
eye
,
that
beholds
things
just
as
they
are
,
both
in
colour
,
quantity
,
and
distance
:
Then
the
soul
savours
the
sweet
smell
of
the
fruits
of
the
Spirit
,
vers.
22.
Love
,
joy
,
peace
,
long-suffering
,
meekness
,
temperance
,
&c.
these
are
fragrant
and
sweet
to
the
soul
,
and
as
a
sweet
perfume
,
both
to
the
person
that
hath
them
,
and
to
others
round
about
him
,
and
to
God
also
;
these
cast
a
savour
,
that
allures
a
soul
to
seek
them
,
and
being
possessed
of
them
,
they
cast
a
sweet
smell
abroad
to
all
that
are
round
about
,
and
even
as
high
as
Heaven
,
a
soul
that
hath
these
planted
in
it
,
and
growing
out
of
it
,
is
as
a
garden
inclosed
,
to
God
.
These
fruits
are
both
pleasant
,
and
sweet
to
the
soul
that
eats
them
,
and
as
the
pleasantness
of
the
apple
,
allured
man
to
taste
it
,
and
sin
,
so
the
beauty
and
sweetnesse
of
these
fruits
of
the
Spirit
,
draws
the
spirit
of
a
man
after
them
,
he
hath
found
the
savour
,
and
seen
the
beauty
,
and
this
allures
him
to
taste
them
,
and
then
he
invites
the
welbeloved
to
come
,
and
taste
also
,
to
eat
of
these
fruits
with
him
.
We
might
instance
this
in
many
things
,
a
Christian
relishes
more
sweetnesse
in
temperance
,
in
beating
down
his
body
,
and
bringing
it
into
subjection
,
in
abstaining
from
fleshly
lusts
,
then
a
carnal
man
tastes
in
the
most
exq●isite
pleasures
that
the
world
can
afford
.
A
Christian
he
savours
a
sweetnesse
in
meeknesse
,
and
long-suffering
,
he
●ath
more
delight
in
forgiving
,
and
forbearing
,
and
praying
for
them
that
wrong
him
,
then
a
natural
man
hath
in
the
accomplishing
of
the
most
greedy
desires
of
revenge
.
O
what
beauty
hath
gentlenesse
,
goodnesse
,
and
patience
,
in
his
eye
?
what
sweetness
is
in
the
love
of
God
to
his
taste
?
How
ravishing
is
the
joy
of
the
Holy
Ghost
?
How
contenting
is
that
peace
that
passeth
understanding
?
These
are
things
of
the
Spirit
,
that
he
minds
and
savours
.
Know
,
Christians
,
that
it
is
to
this
ye
are
called
,
to
mind
these
things
most
,
and
to
seek
them
most
;
beware
lest
the
deceitfulness
of
sin
intise
you
,
through
the
treacherous
and
deceitful
lusts
that
are
yet
living
in
your
members
:
If
you
indeed
mind
these
things
,
and
out
of
the
apprehension
of
the
beauty
,
and
savour
of
the
sweetnesse
,
and
smell
of
the
fragrancy
of
them
,
would
be
content
to
quite
all
your
corrupt
lusts
,
for
to
be
possessed
with
them
,
then
you
are
on
that
blessed
and
happy
side
of
this
great
and
fundamental
division
of
men
;
you
have
indeed
the
priviledge
of
all
others
who
are
not
renewed
,
what
ever
be
your
condition
in
the
world
,
you
are
of
the
Spirit
;
and
this
is
better
then
to
be
rich
,
wise
,
great
,
and
honourable
:
God
hath
not
given
you
such
things
as
the
world
go
mad
after
,
but
envy
them
not
,
he
hath
given
you
better
things
,
more
real
and
substantial
things
,
that
makes
you
far
better
,
and
more
excellent
.
But
then
,
this
difference
,
as
it
is
the
widest
,
so
it
is
the
durablest
;
as
it
is
substantial
here
,
so
it
is
perpetual
hereafter
.
When
all
the
other
differences
between
men
shall
be
abolished
,
this
alone
shall
remain
;
and
therefore
you
have
it
in
the
next
vers
.
to
be
carnally
minded
is
death
,
but
to
be
spiritually
minded
is
life
and
peace
.
This
division
that
is
begun
here
,
shall
g●ow
wider
fo●
all
ete●nity
;
there
shall
be
a
greater
difference
after
this
life
,
and
a
more
sensible
separation
:
Death
and
life
,
eternal
death
,
and
ete●nal
life
,
are
the
two
sides
of
this
diffe●ence
,
as
it
shall
shortly
be
stated
.
When
all
other
degrees
,
and
distances
of
men
,
sha●l
be
blotted
out
,
and
buried
in
eternal
oblivion
,
there
shall
no
ves●●ge
or
ma●k
remain
,
of
either
wisdom
,
or
riches
,
or
honour
,
o●
such
like
,
but
al●
mankind
shall
be
,
as
to
these
outward
things
,
levelled
and
equalized
;
this
one
unseen
and
neglected
difference
in
the
world
,
sha●l
appear
and
shine
,
in
that
day
when
the
Lord
maketh
up
his
jewels
,
then
he
will
discern
between
the
righteous
and
the
wicked
,
between
him
that
feareth
God
,
and
him
that
feareth
him
not
,
Mal.
3.18
The
carnal
,
and
spiritual
man
,
have
opposite
affections
and
motions
;
the
spirit
of
the
one
is
on
a
journey
or
walk
upward
,
after
the
Spirit
,
and
the
spirit
of
the
other
is
on
a
walk
downward
,
towards
the
flesh
;
and
the
further
they
go
,
the
further
distant
they
are
:
the
one
shall
be
taken
up
,
to
the
company
of
the
spirits
of
just
men
made
per●ect
,
and
to
the
fellowship
of
Angels
,
the
other
shall
be
thrown
down
into
the
fellowship
and
society
of
Devils
:
and
truly
it
is
no
wonder
it
●all
so
low
,
for
all
its
motions
in
the
body
was
downward
,
to
the
fulfilling
of
the
lusts
of
the
flesh
.
Thus
,
you
see
the
difference
will
grow
wider
,
and
more
sensible
,
then
it
is
yet
,
between
the
godly
and
ungodly
;
in
this
world
it
doth
not
so
evidently
appear
,
as
it
will
do
a●terward
.
As
two
men
,
that
leave
one
another
,
and
have
their
faces
on
contrary
ai●ts
,
at
the
beginning
the
distance
and
difference
is
not
so
great
,
and
so
sensible
;
but
wait
a
little
,
and
the
further
they
go
,
the
further
they
are
distant
,
and
the
wider
their
separation
is
▪
Even
so
,
when
a
Christian
begins
to
break
off
his
way
,
from
the
common
cour●e
of
the
world
,
it
doth
not
appear
to
be
so
different
from
it
,
as
to
convince
himself
and
others
;
but
i●
his
face
be
towards
Ierusalem
above
,
and
his
heart
thitherward
,
certainly
he
will
be
daily
moving
further
from
the
world
,
till
the
distance
be
sensible
both
to
himself
and
others
;
he
will
be
more
and
more
transformed
,
and
renewed
,
till
at
length
all
be
changed
.
No
wonder
then
,
that
these
two
cannot
meet
together
in
the
end
of
their
course
,
whose
course
was
so
opposite
:
Though
wicked
men
will
desire
to
die
the
death
of
the
righteous
,
yet
it
is
no
more
possible
they
can
meet
in
the
end
,
then
Hell
and
Heaven
can
reconcile
together
,
because
they
walk
to
two
contra●y
points
.
SERMON
XIX
.
Rom.
8.6
.
For
to
be
carnally
minded
,
is
death
:
but
to
be
spiritually
minded
,
is
life
and
peace
.
IT
is
true
,
this
time
is
short
,
and
so
short
,
that
scarce
can
similitudes
or
comparisons
be
had
to
shadow
it
out
unto
us
;
it
s
a
dream
,
a
moment
,
a
vapour
,
a
flood
,
a
flower
,
and
whatsoever
can
be
more
fading
or
perishing
;
and
the●e●ore
it
is
not
in
it self
very
considerable
,
yet
in
another
respect
,
it
is
of
all
things
the
m●st
precious
,
and
worthy
of
the
deepest
attention
,
and
most
serious
consideration
;
and
that
is
,
because
it
is
linked
unto
eternity
,
there
is
an
indissolvable
knot
between
them
,
that
no
power
or
art
can
break
or
loose
.
The
beginning
of
eternity
,
is
continuedly
united
to
the
end
of
time
;
and
you
know
all
,
the
infinit
extension
o●
eternity
is
uniform
,
it
admits
of
no
change
in
it
,
from
better
to
worse
,
or
worse
to
better
;
and
therefore
the
beginning
of
our
eternity
,
whether
it
be
happiness
or
misery
,
is
but
one
perpetuated
and
eternized
moment
,
so
to
speak
.
Seing
then
we
are
into
the
body
,
and
sent
unto
the
world
for
this
end
,
that
we
may
passe
through
into
an
unchangeable
eternal
estate
:
Truly
,
of
all
things
it
is
most
concerning
and
weighty
,
what
way
we
choose
to
this
journeys
end
;
seing
the
time
is
short
,
in
which
we
have
to
walk
,
and
it
is
uncertain
too
,
we
ought
,
as
the
Apostle
Peter
speaks
,
give
all
diligence
;
as
long
as
the
day
remains
,
we
should
drive
the
harder
,
lest
that
eternal
night
overtake
us
.
The
shortness
and
uncertainty
of
time
,
should
constrain
us
to
take
the
present
opportunity
,
and
not
to
let
it
slip
over
as
we
do
,
seing
it
is
not
at
all
in
our
hand
,
either
what
is
past
,
or
what
is
to
come
;
the
one
cannot
be
recalled
,
the
other
is
not
in
our
power
,
to
call
and
bring
forward
,
therefore
the
present
moment
that
God
hath
given
us
,
should
be
catched
hold
on
,
and
redeemed
,
as
the
Apostle
speaks
,
Eph.
5.16
.
We
should
buy
it
at
the
dearest
rate
of
pains
,
and
expenses
,
from
all
those
vain
,
impertinent
,
and
trifling
diversions
,
that
take
it
up
,
that
we
may
imploy
it
as
it
becomes
,
suitable
to
eternity
that
is
posting
on
.
And
then
as
the
shortness
of
it
makes
it
the
more
precious
and
considerable
,
in
regard
of
the
end
of
it
,
eternity
:
as
the
scantnesse
of
a
thing
increases
the
rate
of
it
,
so
that
same
consideration
should
make
all
worldly
things
,
that
are
confined
either
in
their
being
,
or
use
,
within
it
,
to
be
incosiderable
,
as
Paul
,
1
Cor.
7.29
,
30
,
31.
shews
,
seing
the
time
is
short
,
it
remaineth
,
that
we
should
rejoice
,
as
not
rejoicing
;
weep
,
as
not
weeping
;
buy
,
as
if
we
possessed
not
;
use
the
world
,
as
not
abusing
it
:
Seing
all
its
worth
is
to
be
esteemed
from
the
end
of
it
,
eternity
,
never
ending
;
then
certainly
whatsover
in
time
doth
not
reach
that
end
,
and
hath
no
connexion
with
it
,
we
should
give
it
but
such
intertainment
,
as
a
passing
bird
,
that
is
pleasant
to
the
eye
,
gets
of
a
beholder
,
while
it
is
in
its
flight
:
the
shortness
of
the
day
should
make
us
double
our
diligence
,
and
put
on
the
harder
in
our
walk
or
race
,
that
so
we
may
come
in
time
to
our
place
of
rest
;
and
that
same
should
make
the
passenger
give
an
overly
and
passing
look
to
all
things
that
are
by
the
way
,
and
which
he
must
of
necessity
leave
behind
him
.
Seing
these
things
then
are
so
important
,
let
us
draw
our
hearts
together
to
consider
what
the
Lord
speaks
to
us
in
this
word
,
for
in
it
you
have
two
wayes
,
and
two
ends
,
opposite
and
contrary
wayes
and
walks
,
and
as
contrary
ends
;
the
wayes
are
walking
after
the
flesh
,
and
walking
after
the
Spirit
;
the
ends
to
which
they
lead
,
are
death
and
life
.
We
spoke
something
of
the
wayes
,
and
the
wide
difference
that
is
between
them
,
what
excellency
is
in
the
one
beyond
the
other
;
but
truly
it
is
hard
to
perswade
you
to
take
off
your
accustomed
wayes
and
walks
,
because
your
inward
sense
,
and
the
inclination
of
your
hearts
is
wholly
perverted
and
corrupted
by
nature
.
You
know
the
moving
faculty
is
subordinat
in
its
operations
,
unto
the
knowing
,
feeling
,
and
apprehending-faculties
:
The
locomotive
power
is
given
for
a
subsidiary
and
help
to
the
apprehensive
and
appetitive
powers
,
because
things
are
convenient
and
disconvenient
,
good
or
evil
,
to
the
nature
of
the
living
creature
,
are
without
it
;
and
it
could
not
by
meer
knowledge
,
or
desire
,
or
hatred
of
things
,
either
come
in
possession
of
them
,
or
eschew
them
,
therefore
God
hath
given
them
a
faculty
of
moving
themselves
to
the
prosecution
and
attainment
of
any
apprehended
good
,
or
to
the
eschewing
and
aversion
from
any
conceived
evil
.
Thus
when
beasts
savour
or
smell
that
food
which
is
fit
for
them
,
their
appetite
stirs
them
up
to
motion
〈◊〉
it
,
to
obtain
it
:
Now
,
I
say
,
if
this
inward
sense
be
●orrup●●d
,
th●n
things
that
are
destructive
will
be
conceived
good
,
because
they
are
suitable
to
that
corrupt
humor
or
quality
that
possessed
the
senses
,
and
thus
all
the
motion
and
walk
will
be
disordered
.
The
truth
is
,
my
beloved
,
our
spirits
and
minds
are
infected
with
a
poysonable
humour
,
fleshly
passions
and
lusts
are
predominant
naturally
;
and
as
in
them
that
are
in
a
feaver
,
their
organ
being
distempered
with
a
bitten
unsavoury
humour
,
the
pleasantest
things
seems
unsavoury
,
because
not
suitable
to
that
predominant
humour
;
even
so
it
is
wi●h
you
by
nature
.
That
which
puts
all
upon
motion
,
is
out
of
course
,
since
the
fi●st
distemper
of
m●n
;
your
spirits
and
minds
are
fleshly
and
carnal
,
they
have
a
strong
and
deep
impression
of
all
the
lusts
that
are
in
the
body
,
and
are
accordingly
affected
;
and
therefore
you
cannot
fitly
judge
what
is
good
or
evil
for
you
,
but
as
these
,
Isai.
5.20
.
You
m●st
call
evil
good
,
and
good
evil
,
bitter
sweet
,
and
sweet
bitter
,
because
you
are
already
prepossessed
thus
.
And
therefore
the
wayes
of
the
flesh
,
those
paths
that
lead
to
destruction
,
you
cannot
but
look
on
them
as
plea●ant
,
because
they
suit
and
please
your
corrupted
sense
or
spirit
;
and
so
this
disordered
savour
or
smell
of
some
fragrant
perfume
in
the
ways
of
the
flesh
,
puts
you
upon
walking
in
these
wayes
;
and
being
thus
possessed
and
ingaged
,
you
cannot
but
stop
your
ears
to
all
contrary
perswasions
;
you
think
it
against-your
sense
and
reason
,
to
tell
you
that
these
are
loathsome
and
unsavoury
,
and
that
the
other
wayes
of
widom
and
spirit
,
are
pleasantness
and
peace
:
I
say
,
you
cannot
believe
this
,
till
your
hearts
and
spirits
be
purged
,
and
your
taste
be
pure
and
uncorrupted
.
It
is
certainly
upon
this
ground
that
our
Saviour
puts
such
characters
upon
the
way
to
Heaven
and
Hell
,
to
life
and
death
;
the
one
is
strait
and
narrow
,
and
few
walk
in
it
,
the
other
broad
and
easie
,
and
many
walk
in
it
,
Matth.
7.13
.
Certainly
,
it
is
not
the
way
in
it self
simply
,
that
admit●
of
such
a
motion
,
to
speak
properly
,
as
the
thing
is
,
the
way
to
life
▪
by
the
guiding
of
the
Spirit
,
is
easiest
,
plainest
,
shortest
,
and
broadest
:
it
hath
all
the
properties
of
a
good
way
,
none
so
pleasant
and
plain
;
how
sweet
and
pleasant
sights
all
the
way
!
its
an
Alley
of
delight
,
the
way
of
his
Commandments
,
it
wants
not
accommodation
in
it
to
refresh
the
Traveller
;
the
most
delightful
company
is
here
;
the
Father
and
the
Son
,
who
sought
no
other
company
from
all
eternity
,
but
were
abundantly
satisfied
and
rejoiced
one
another
;
this
fellowship
the
Christian
hath
to
solace
himself
with
,
and
he
is
admitted
to
be
partaker
of
that
joy
:
There
is
nothing
that
doth
disbu●den
the
soul
so
of
care
and
anxiety
,
nothing
doth
rid
a
man
of
so
many
perplexities
and
troubles
,
as
this
way
.
But
the
way
of
sin
in
it self
is
most
laborious
,
most
difficult
:
it
hath
infinite
by-wayes
that
it
leads
a
man
into
,
and
he
must
turn
and
return
,
and
run
in
a
circle
all
the
day
,
all
his
time
,
to
satisfie
the
infinit
lusts
and
insatiable
desires
of
sin
.
O!
how
painful
and
laborious
is
it
to
fulfill
the
lusts
of
the
flesh
;
how
much
service
doth
it
impose
?
how
serious
attention
?
what
perplexing
c●res
and
tormenting
thoughts
?
how
many
sorrows
and
griefs
are
in
every
step
of
this
way
?
Do
you
not
perceive
what
drudges
and
slaves
sin
makes
you
?
how
much
labour
you
have
to
satisfie
your
lusts
?
and
you
are
alwayes
to
begin
,
as
near
that
which
you
seek
in
the
end
of
your
years
,
as
in
the
beginning
.
How
thorny
,
how
myry
is
the
way
of
covetousness
?
Are
you
not
alwayes
out
of
one
thorn
into
another
,
and
cut
asunder
,
or
pierced
through
with
many
sorrows
,
1
Tim.
6.10
.
Mat.
13.22
.
Is
that
a
pleasant
and
easie
way
,
I
pray
you
,
that
makes
all
your
sorrow
and
your
travel
grief
,
and
suffers
not
your
heart
to
take
rest
in
the
night
?
Eccles.
2.22
,
23.
What
pains
of
body
?
What
plotting
o●
mind
?
What
labour
and
vexation
of
both
,
must
a
sinner
have
as
his
constant
attendants
in
this
way
?
The
way
is
intricat
,
deep
,
unpassable
,
that
leads
to
that
satisfaction
you
desire
to
your
lusts
;
your
desires
are
impotent
and
impatient
,
the
means
to
carry
you
on
are
weak
and
lame
,
nothing
accommodat
or
fit
for
such
a
journey
;
and
this
puts
you
alwayes
,
as
it
were
,
on
the
rack
,
tormented
between
the
impatience
of
your
lusts
,
and
the
impotency
of
means
,
and
impossibility
to
fulfill
them
.
Desires
and
disappointments
▪
hopes
and
fears
,
divide
your
souls
between
them
:
Such
is
the
way
after
the
flesh
,
an
endle●s
labyrinth
of
woes
and
miseries
,
of
pain●
and
cares
,
ever
while
here
.
But
these
wayes
receive
such
names
from
the
common
opinion
and
apprehension
of
men
;
because
of
our
flesh
,
which
is
predominant
;
the
way
after
the
flesh
being
suitable
to
it
,
though
in
it self
infinitely
more
●oy●●ome
,
seems
easie
and
plain
;
but
the
way
after
the
Spirit
seems
str●it
,
n●rrow
,
toy●some
and
laborious
.
Though
there
be
infini●e
more
room
in
the
way
to
life
;
because
it
leads
to
that
〈◊〉
universal
good
,
it
exp●ti●ts
toward
the
Al-fulness
of
God
;
yet
to
flesh
,
how
narrow
and
strait
is
it
,
because
it
cannot
admit
of
these
inordinat
lusts
,
that
have
swelled
so
immeasurably
towards
narrow
and
scant
things
?
The
true
latitude
of
the
way
of
flesh
is
not
great
,
for
it
is
all
inclosed
within
poor
,
lean
,
narrow
,
created
objects
;
but
because
the
im●gin●tion
of
men
supplies
what
is
wanting
really
,
and
fancies
an
infinite
or
boundless
extent
of
goodness
in
these
things
;
therefore
the
sinner
walks
easily
,
without
straitning
to
his
flesh
,
it
is
not
pinched
in
this
way
of
fleshly
lusts
:
But
alas
,
the
Spirit
is
wofully
straitned
,
fettered
and
imprisoned
,
though
it
be
not
sensibly
found
!
What
is
the
reason
then
that
so
many
walk
in
the
way
to
death
;
but
because
their
flesh
finds
no
straitning
,
no
pressure
in
it
?
it
is
an
easie
way
to
their
natures
,
because
suitable
to
the
corruption
that
is
in
them
;
therefore
men
walk
on
without
consideration
of
what
follows
:
it
s
like
a
descent
or
going
down
a
hill
,
so
easie
to
our
flesh
;
and
on
the
other
hand
,
the
way
to
life
,
after
the
Spirit
,
is
an
ascent
upward
,
and
it
is
very
difficult
to
our
earthy
and
lumpish
flesh
.
Our
spirits
by
communion
with
,
and
subjection
to
,
the
flesh
,
are
made
of
an
earthly
quality
,
near
the
element
of
the
flesh
,
and
so
they
bow
naturally
downward
;
but
if
once
they
were
purified
and
purged
,
and
unfettered
by
the
Spirit
of
God
,
and
restored
to
their
native
purity
,
they
would
more
easily
and
willingly
move
upward
,
as
you
see
the
flame
doth
:
and
till
this
be
done
in
you
,
we
cannot
expect
that
you
will
willingly
and
pleasantly
walk
in
these
pleasant
walks
after
the
Spirit
;
your
walk
will
never
be
free
and
unconstrained
in
the
paths
of
godliness
.
You
may
from
some
external
motives
and
impulses
move
upward
for
a
season
,
in
some
particular
duties
of
Religion
,
as
a
stone
cast
up
;
but
that
impression
is
not
from
an
inward
principle
,
so
it
will
not
be
constant
and
durable
,
but
you
will
●all
down
to
your
old
byasse
in
other
things
,
and
move
quite
contrary
,
when
the
external
impression
of
fear
of
savour
,
of
custome
or
education
,
or
such
like
,
wears
out
.
But
the
true
Christian
hath
a
spirit
within
him
,
the
root
of
the
matter
in
him
,
this
carries
him
upward
in
the
wayes
of
obedience
,
after
the
motions
and
directions
of
Gods
Spirit
.
At
the
beginning
,
indeed
it
is
strait
and
uneasie
to
his
flesh
,
but
the
difficulty
is
overcome
,
if
once
you
begin
well
:
The
beginning
(
as
you
use
to
say
)
is
the
half
of
the
whole
.
Truly
,
to
be
well
entred
,
is
half
progresse
,
afterward
the
bulksom
and
burdensome
lusts
of
the
flesh
are
stript
off
,
at
least
in
a
greater
measure
,
and
then
the
spirit
moves
easily
and
willingly
;
this
walk
becomes
a
recreation
,
that
at
first
was
a
labour
.
Now
delight
and
desire
are
as
wings
to
mount
the
soul
aloft
;
now
it
s
the
good
pleasure
of
the
soul
to
walk
to
all
well-pleasing
.
Indeed
the
way
of
this
world
is
dirty
and
filthy
;
and
therefore
a
Christian
had
need
to
watch
continually
,
and
to
gird
up
his
loyns
,
that
his
thoughts
and
affections
hang
not
down
to
the
earth
,
else
they
will
take
up
much
fi●th
,
and
cannot
but
clog
and
burden
the
spirit
,
and
make
it
drive
heavily
and
slowly
,
as
Pharaoh
did
his
Chariots
,
when
the
wheels
are
off
.
We
had
need
to
flee
aloft
above
the
ground
,
and
not
to
come
down
too
low
near
it
,
thinking
withall
to
double
out
our
journey
,
for
we
shall
find
,
that
because
of
the
remnants
of
flesh
within
us
,
that
this
world
hath
a
magnetical
attractive
vertue
,
to
draw
us
down
to
it
,
if
we
be
within
the
sphear
of
its
activity
.
It
is
not
good
coming
near
fire
with
flax
;
we
would
endeavour
to
keep
our
hearts
at
much
distance
,
and
disingage
them
from
lower
consolations
.
This
world
is
like
the
pestiferous
Lake
of
Sodom
,
that
kills
all
that
flees
over
it
,
and
makes
them
fall
down
into
it
;
If
we
flie
low
upon
the
surface
of
it
,
we
cannot
choose
but
that
spiritual
life
will
be
much
extinguished
;
but
to
prevent
this
,
we
would
take
our
flight
straight
upward
after
the
Spirit
,
(
for
that
is
the
proper
motion
of
the
more
pure
and
spiritual
part
of
this
world
)
and
give
no
rest
,
till
we
be
out
of
the
reach
of
that
infection
,
till
you
be
fully
escaped
the
pollutions
of
the
world
.
But
if
you
cannot
be
perswaded
to
come
off
this
way
,
that
seems
so
pleasant
to
your
flesh
,
that
way
which
is
the
very
course
of
the
world
,
(
for
these
are
joyned
,
Eph.
2.2
.
)
Then
I
beseech
you
,
stand
still
,
and
consider
whither
it
will
lead
;
do
but
stop
a
little
,
and
bethink
your selves
sadly
and
seriously
whither
this
will
take
you
,
where
it
shall
end
?
And
truly
that
is
dread●ul
,
the
end
o●
it
is
death
,
a
never-ending
death
.
I
am
sure
,
if
you
were
walking
by
the
way
,
and
one
came
and
told
you
gravely
and
seriously
,
That
that
way
is
full
of
dangerous
pits
,
that
there
are
many
robbers
in
it
,
waiting
to
cut
your
throat
,
you
would
count
the
admonition
worthy
of
so
much
notice
,
as
to
halt
,
and
consider
what
to
do
:
But
now
,
when
the
Lord
himself
,
that
deserves
infin●t
more
respect
and
credit
then
men
,
gives
you
warning
once
,
and
often
,
day
after
day
repeats
this
admonition
to
you
,
sends
out
many
ambassadors
to
call
you
off
,
makes
this
word
to
sound
dayly
in
your
ear
,
Oh!
why
will
yee
die
?
such
wayes
lead
down
to
the
chambers
of
death
and
hell
;
to
be
carnally
minded
,
in
the
issue
,
is
death
,
whatsoever
you
may
promise
to
your selves
.
I
say
,
when
he
makes
a
voice
to
accompany
us
in
all
our
walkings
,
this
is
not
the
way
that
leads
to
life
;
why
do
you
not
think
it
worthy
of
so
much
consideration
,
as
once
to
stop
and
sift
your
progresse
,
till
you
examine
what
will
come
of
it
?
Are
we
so
credulous
to
men
,
and
shall
we
not
believe
God
,
who
is
truth
it self
,
who
affirms
it
so
constantly
,
and
ob●e●ts
us
so
earnestly
?
Are
we
so
wise
and
prudent
in
lesser
things
,
and
shall
we
be
mad
,
self-willed
,
and
refractory
in
the
greatest
thing
that
concerns
us
eternally
?
O!
unbelief
is
that
which
will
condemn
the
world
,
the
unbelief
of
this
one
thing
,
that
the
walking
a●●er
,
and
minding
of
the
flesh
,
is
mortal
and
deadly
.
Though
all
men
confesse
with
their
tongues
this
to
be
a
truth
,
yet
it
is
not
really
believed
;
the
deep
inconsideration
and
slight
apprehension
of
this
truth
,
makes
men
boldly
to
walk
,
and
violently
to
run
on
to
perdition
.
Did
you
indeed
believe
that
eternal
misery
is
before
you
at
the
end
of
this
way
,
and
would
you
be
so
cruel
to
your selves
,
as
to
walk
in
it
for
any
allurement
that
is
in
it
?
Did
you
really
believe
That
there
is
a
precipice
into
utter
darkness
and
everlasting
death
at
the
end
of
this
alley
,
would
the
pleasure
and
sweetness
of
it
be
able
to
in●atuat
you
,
and
besott
you
so
far
,
as
to
lead
you
on
into
it
,
like
an
Ox
to
the
slaughter
,
and
a
fool
to
the
correction
of
the
stocks
?
It
is
strange
indeed
,
thou
you
neither
will
believe
that
death
is
the
end
of
these
things
,
nor
yet
can
you
be
perswaded
that
you
do
not
believe
it
:
there
is
a
twofold
delusion
that
possesses
the
hearts
of
men
,
one
is
,
a
dream
and
●ancy
of
escaping
death
,
though
they
live
in
sin
;
another
is
,
a
dream
and
fancy
that
they
do
believe
that
death
is
the
wages
of
sin
:
We
might
wonder
how
they
consist
together
,
if
we
did
not
find
it
by
so
many
experiences
.
Your
way
proves
that
you
do
not
believe
it
,
that
death
is
the
end
of
it
;
and
then
your
words
evidence
that
you
do
not
believe
That
you
are
unbelievers
of
that
.
O!
how
desperat
is
the
wickedness
,
and
how
great
is
the
deceitfulness
of
the
heart
?
The
false
Prophet
that
is
in
every
mans
bosome
,
deceives
him
,
that
it
may
destroy
him
.
As
Satan
is
a
liar
and
murderer
,
and
murders
by
lying
,
so
the
heart
of
man
is
a
self-murderer
,
and
self-destroyer
,
and
that
is
done
by
lying
and
d●ceiving
:
There
is
some
lie
in
every
●in
,
but
there
is
this
grosse
black
fundamental
lie
at
the
bottom
of
all
sin
,
A
conceit
of
immunity
and
freedom
from
death
and
hell
;
a
strong
imagination
of
escaping
danger
,
even
though
such
a
way
be
chosen
and
walked
into
,
as
of
its
own
nature
inevitably
leads
to
destruction
:
And
there
is
something
of
this
bloody
murdering
flattery
even
in
the
hearts
of
Christians
;
therefore
this
Apostle
gives
us
an
antidot
against
it
,
and
labours
often
to
purge
it
out
,
by
stirring
up
that
knowledge
they
have
received
;
Know
you
not
,
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
1
Cor.
6.9
.
Be
not
deceived
,
God
is
not
mocked
,
for
what
a
man
soweth
that
he
shall
reap
,
he
that
soweth
to
the
flesh
,
shall
reap
corruption
,
&c.
Gal.
6.7
,
8.
O!
that
you
might
listen
to
this
word
,
to
this
watch
word
given
you
,
and
stop
your
course
,
at
least
,
for
a
season
,
to
think
what
shall
be
the
latter
end
;
know
ye
not
,
that
such
shall
not
inherit
the
Kingdom
?
know
you
not
that
the
way
to
heaven
lyes
upward
?
know
you
not
that
your
way
lyes
downward
towards
the
flesh
and
the
earth
?
are
you
so
far
demented
,
as
to
think
to
come
to
Heaven
by
walking
just
downward
in
the
lusts
of
the
flesh
?
Truly
this
is
the
strongest
and
strangest
inchantment
that
can
be
,
that
you
think
to
sow
one
thing
,
and
reap
another
thing
;
to
sow
darkness
,
and
reap
light
;
to
sow
corruption
,
and
reap
incorruption
:
Is
that
possible
in
nature
,
to
sow
nettle-seed
,
and
think
to
●eap
barley
or
wheat
?
Be
not
deceived
,
O
that
you
would
undeceive
your
poor
deluded
souls
!
and
know
that
is
as
natural
for
Death
and
Hell
to
grow
out
of
sin
,
and
walking
after
the
flesh
,
as
it
is
for
every
seed
to
yeeld
its
own
fruit
and
herb
.
Do
you
then
think
to
disolve
the
course
and
order
of
nature
?
Truly
the
flesh
is
mortal
in
it self
,
it
s
ordained
for
corruption
,
you
see
what
it
turns
to
after
the
life
is
out
,
that
is
an
embleme
of
the
state
of
the
fleshly
soul
after
death
.
As
you
did
abase
your
spirits
to
the
service
of
the
flesh
here
,
and
all
your
plowing
,
and
labouring
,
and
sowing
was
about
it
,
the
seed
which
you
did
cast
in
the
ground
was
Fleshly
lusts
,
earthly
things
,
for
the
satisfaction
of
your
flesh
;
so
you
shall
reap
of
the
flesh
,
Corruption
,
death
and
destruction
,
that
shall
make
your
immortal
spirits
mortal
and
corruptible
,
and
subject
them
to
death
and
corruption
with
the
body
,
as
far
as
they
are
capable
;
it
shall
deprive
them
of
all
that
which
is
their
proper
life
and
refreshment
,
and
separat
them
eternally
from
the
fountain
of
blessedness
,
and
banish
them
out
of
Heaven
,
unto
the
fellowship
of
devils
;
and
Oh!
that
corruption
of
the
incoruptible
spi●it
,
is
worse
then
the
corruption
of
the
mortall
flesh
,
corruptio
optimi
pessima
.
Now
,
who
ever
of
you
is
thus
far
undeceived
,
as
to
believe
your
danger
and
misery
,
and
to
discern
that
imbred
delusion
of
your
hearts
,
be
not
discouraged
utterly
,
there
may
be
hope
of
recovery
,
when
you
see
your
disease
.
I
say
,
if
you
see
that
hell
is
at
the
end
of
your
way
,
then
know
that
He
who
sent
that
voice
to
call
you
off
that
way
of
death
,
He
leaves
you
not
to
your
own
wits
to
guide
you
into
the
right
way
,
but
He
follows
with
a
voice
behind
you
,
●aying
,
Here
is
the
way
,
walk
in
it
,
turn
not
out
of
it
to
the
right
hand
or
left
:
and
this
voice
sounds
plainly
in
the
Word
,
and
it
is
nothing
el●e
but
the
sound
of
the
Gospel
,
that
blessed
sound
that
invites
and
allures
you
to
come
in
to
Jesus
Christ
,
the
way
,
truth
,
and
life
,
the
true
way
to
the
true
life
:
All
other
wayes
,
all
other
lifes
,
have
no
truth
in
them
,
it
s
but
a
cloud
,
a
fancy
,
that
men
apprehend
and
lay
hold
on
.
But
come
to
this
way
,
and
it
will
truly
lead
thee
to
the
true
life
,
eternal
life
;
if
you
flee
unto
him
out
of
the
apprehension
of
your
danger
,
you
have
a
clear
way
to
come
to
God
,
and
as
plain
a
way
to
attain
life
and
peace
.
Being
in
Christ
you
have
assurance
of
not
falling
into
condemnation
;
He
is
such
a
way
as
will
hold
you
in
,
and
not
suffer
you
to
go
out
of
it
again
to
the
way
of
Death
.
And
therefore
he
will
give
you
a
Tutor
,
a
guider
and
directer
in
this
way
to
life
and
peace
,
and
that
is
the
Holy
Spirit
,
to
lead
in
all
truth
,
and
to
guide
your
feet
in
the
way
of
his
Commandments
;
so
that
in
this
new
and
living
way
of
Christ
,
you
shall
have
both
light
of
the
Word
,
to
know
where
to
walk
,
and
life
of
the
Spirit
to
make
you
walk
toward
that
eternal
life
;
and
thus
grace
and
truth
is
come
by
Christ
.
Indeed
you
must
suffer
the
mortification
of
your
flesh
,
you
must
endure
the
pain
of
the
death
of
your
lusts
,
the
cutting
off
your
right
hand
,
and
plucking
out
your
right
eye
,
which
would
make
offend
and
stumble
in
the
way
;
but
let
the
remembrance
of
the
life
to
come
sweeten
it
all
:
when
men
undergo
the
hazard
of
losing
life
for
a
little
pleasure
,
when
for
a
poor
petty
advantage
men
will
endure
so
much
pains
and
trouble
,
O
what
should
eternal
life
,
and
such
a
life
,
as
the
best
li●e
here
is
but
death
to
it
!
how
should
it
mitigat
and
sweeten
the
bitterness
of
mortification
?
how
should
it
fortifie
our
spirits
to
much
endurance
and
patience
?
A
battel
we
must
have
for
these
lusts
that
we
disingage
from
the
Devil
,
and
the
World
besides
will
lay
wait
for
us
in
this
way
:
but
when
for
such
small
and
inconsiderable
advantages
men
will
endure
all
the
disadvantage
of
war
,
of
a
long
war
;
O
how
should
the
expectation
of
this
peace
,
which
incloses
and
comprehends
all
felicity
,
all
well-being
,
animat
and
strengthen
us
to
fight
in
into
the
City
of
life
and
peace
eternal
!
SERMON
XX.
Rom.
8.7
.
Because
the
carnal
mind
is
enmity
against
God
,
and
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
.
UNbelief
is
that
which
condemns
the
world
:
it
involves
in
more
condemnation
then
many
other
sins
;
not
only
because
more
universal
,
but
especially
because
it
shuts
up
men
in
their
misery
,
and
secludes
them
from
the
remedy
that
is
brought
to
light
in
the
Gospel
.
By
unbelief
,
I
mean
not
only
that
careless
neglect
of
Jesus
Christ
offered
for
salvation
,
but
that
which
is
the
root
of
that
,
The
inconsideration
and
ignorance
of
our
desperat
sinfulness
,
and
irremediless
misery
without
Christ
;
which
not
being
laid
to
heart
seriously
,
makes
such
slight
and
superficial
intertainment
of
a
Saviour
and
Redeemer
.
Man
is
truly
miserable
and
unhappy
,
whether
he
know
it
or
not
;
but
truly
it
is
an
accession
to
his
misery
,
that
he
knows
it
not
,
that
he
neither
apprehends
what
he
is
now
by
nature
,
nor
what
he
must
shortly
be
made
by
Justice
.
Indeed
,
if
there
were
no
remedy
to
be
●ound
,
it
were
a
happy
ignorance
To
be
ignorant
of
misery
:
the
knowledge
and
remembrance
of
it
could
do
nothing
but
add
unto
the
bitterness
of
it
:
if
a
man
might
bury
it
in
eternal
forgetfulness
,
it
were
some
ease
:
But
now
,
when
God
hath
in
His
mercy
so
appointed
it
,
that
the
beginning
of
the
belief
of
sin
and
misery
,
shall
in
a
manner
,
be
the
end
of
miser●
;
and
seing
whether
men
know
it
or
not
,
they
must
shortly
be
made
sensible
of
it
,
when
there
is
no
remedy
to
be
●ound
:
then
certainly
it
is
the
hight
of
mans
misery
,
That
he
knows
and
considers
it
not
.
If
we
would
apply
our
hearts
at
length
to
hear
what
God
the
Lord
speaks
,
for
he
only
can
give
account
of
man
to
himsel●
,
we
might
have
a
survey
of
both
in
these
words
,
and
the
preceeding
,
of
our
desperat
wickedness
,
and
of
our
intollerable
misery
;
for
the
present
,
by
nature
,
we
are
enemies
to
God
,
and
shortly
we
must
be
dealt
with
as
enemies
,
as
rebels
to
the
most
potent
and
glorious
King
,
be
punished
with
death
,
an
endless
living
death
.
Experience
shews
how
hard
a
thing
it
is
to
perswade
you
that
you
are
really
under
the
sentence
of
death
:
you
will
not
suffer
your
hearts
to
believe
your
danger
,
left
it
interrupt
your
present
pleasures
of
sin
:
Nay
,
you
will
flatter
your selves
with
the
fancied
hope
of
immunity
from
this
curse
,
and
account
it
a
cruel
and
rigorous
Doctrine
,
That
so
many
creatures
made
by
God
,
should
be
eternally
miserable
,
or
a
sentence
of
it
should
be
past
on
all
flesh
.
Now
,
that
which
makes
us
hardly
to
believe
this
,
is
the
unbelief
and
deep
inconsideration
of
your
sinfulnesse
;
therefore
the
Apostle
,
to
make
way
for
the
former
,
adds
,
Because
the
carnal
mind
is
enmity
against
God
.
Do
not
wonder
then
that
your
wayes
and
courses
,
your
affections
and
inclinations
bring
forth
that
ghostly
and
dreadfull
end
of
death
;
seing
all
these
are
enmity
to
the
greatest
King
,
who
alone
hath
the
power
of
life
and
death
:
They
have
a
perfect
cont●ariety
to
His
holy
Nature
and
righteous
Will
;
not
only
is
the
carnal
mind
an
enemy
,
but
enmity
it self
,
and
therefore
it
is
most
suitable
that
the
soveraign
power
of
that
King
o●
kings
,
stretched
out
to
the
vindication
of
His
Holiness
and
Righ●eousness
,
by
taking
vengeance
on
all
ungodliness
and
unrighteousness
of
men
.
If
rebellion
in
a
State
or
Monarchy
,
against
these
petty
mortal
gods
,
who
shall
die
as
men
,
be
so
hainous
,
as
to
de●erve
death
,
by
the
consent
of
all
Nations
,
how
much
more
shall
enmity
and
rebellion
against
the
immortal
,
ete●nal
King
,
who
hath
absolute
right
and
dominion
over
his
creatures
,
as
over
the
clay
,
have
such
a
suitable
recompence
of
eternal
death
?
Now
,
my
beloved
,
if
you
once
believed
this
,
the
enmity
and
opposition
of
your
whole
natures
to
God
,
you
could
not
but
fearfully
apprehend
what
might
be
the
issue
of
it
,
you
could
not
blesse
your selves
as
you
do
,
and
put
the
evil
day
far
off
;
but
certainly
you
would
be
affrighted
with
the
terrour
and
Majesty
of
that
God
you
have
to
do
with
,
whom
when
he
awakes
to
judgment
,
you
can
neither
resist
nor
escape
;
no
standing
against
his
wrath
,
and
no
fleeing
from
it
out
of
His
Dominions
;
and
this
would
dispose
and
incline
your
minds
in
time
to
hea●ken
●o
the
treaty
of
peace
,
which
is
holden
out
in
the
Gospel
,
and
to
lay
down
the
weapons
of
your
enmity
,
and
make
peace
with
Him
in
His
Son
the
Peace-maker
.
Amity
and
Unity
is
the
very
being
and
beauty
of
the
world
:
This
universe
is
made
up
of
innumerable
different
kinds
and
natures
,
and
all
these
climb
and
walk
together
by
the
bond
of
peace
and
concord
among
themselves
,
and
with
that
One
high
understanding
that
directs
all
,
and
supream
will
of
God
that
moves
all
.
It
is
that
link
of
union
with
God
,
that
gives
and
preserves
being
and
beauty
in
all
the
creatures
,
as
the
dependence
of
the
ray
upon
the
Sun
,
or
the
stream
on
the
fountain
,
makes
them
what
they
are
;
which
being
interrupted
,
they
cease
to
be
what
they
were
:
All
things
continue
as
thou
hast
ordained
them
,
for
all
are
thy
servants
,
Ps.
119.91
.
You
see
then
this
amity
and
union
of
subordination
of
the
creatures
to
God
,
is
not
dissolved
to
this
day
:
But
wo●ull
and
wretched
man
alone
hath
withdrawn
from
this
subordination
,
and
dissolved
this
sacred
tye
of
happy
friendship
,
which
at
first
he
was
li●ted
up
unto
,
and
priviledged
with
.
Amity
and
friendship
,
you
know
,
consists
in
an
union
of
hearts
and
wills
,
and
a
communion
of
all
good
things
;
it
makes
two
one
,
as
much
as
two
can
be
,
by
the
conspiracy
of
their
affections
in
one
thing
,
and
the
joynt
concurrence
of
their
endeavours
to
communicat
to
one
another
what
each
hath
,
it
takes
away
propriety
,
and
it
makes
a
community
between
persons
.
Now
how
happy
was
that
amity
?
how
blessed
that
friendship
between
God
and
man
?
Though
mans
goodness
could
not
extend
to
God
,
yet
his
soul
united
to
God
by
love
and
delight
,
and
all
that
God
had
given
him
,
returning
that
to
the
proper
owner
,
acknowledging
his
absolute
dependence
on
him
,
and
claiming
interest
and
propriety
in
nothing
,
not
in
himself
;
and
then
on
the
other
hand
,
the
love
and
good-will
of
infinit
God
placed
on
man
,
and
from
that
fountain
all
the
streams
of
happiness
issuing
forth
towards
man
,
the
fulness
of
God
opening
up
it self
to
him
,
and
laying
out
it self
towards
him
,
God
so
far
descending
,
as
in
a
manner
to
become
the
creatures
,
to
expose
and
dispose
Himself
,
and
all
in
him
for
poor
mans
use
and
comfort
.
How
joyful
was
that
amity
!
but
the
breaking
of
this
bond
of
peace
is
as
sad
and
grievous
.
There
was
a
woful
interposal
between
God
and
us
,
which
hath
separated
these
chief
friends
ever
since
the
beginning
,
and
that
is
sin
,
the
seeds
of
all
enmity
and
discord
▪
this
hath
rent
asunder
the
bond
of
amity
,
this
hath
made
such
a
total
aversion
of
the
soul
from
God
,
and
imprinted
such
an
irreconciliable
e●mity
in
the
heart
,
against
the
holy
will
of
God
,
that
there
is
no
possibility
to
reunite
again
,
and
restore
the
old
friendship
,
as
long
as
the
soul
is
not
quite
changed
and
transformed
:
that
first
creation
is
so
marred
and
defaced
,
that
there
is
no
mending
of
it
till
a
second
creation
come
.
The
carnal
mind
is
not
simply
an
enemy
,
but
enmity
it self
;
an
enemy
may
reconcile
again
,
and
accept
terms
of
peace
,
but
enmity
cannot
reconcile
to
amity
,
without
the
very
destruction
of
it self
:
the
opposition
of
the
heart
is
so
perfect
,
that
as
soon
may
enmity
unite
with
amity
,
and
become
one
with
it
,
as
a
carnal
natural-mind
can
submit
to
Gods
holy
will
.
That
which
was
at
the
beginning
voluntary
,
is
become
necessary
,
and
turned
into
the
nature
of
an
in-bred
antipathy
,
that
no
art
can
cure
.
The
fall
was
such
a
disjoynting
of
the
soul
from
God
,
that
no
skill
but
infinit
wisdom
,
no
strength
but
Almighty
power
can
set
it
right
,
and
put
it
in
the
first
posture
again
.
It
is
true
,
there
are
not
many
who
will
openly
and
expresly
denounce
war
against
Heaven
;
it
is
not
so
incident
that
any
man
should
have
explicit
plain
thoughts
of
hatred
against
God
,
there
are
some
common
principles
engraven
by
God
in
all
mens
minds
,
which
serve
as
his
witnesses
against
men
,
that
God
should
be
loved
,
served
,
adored
,
and
worshipped
;
that
there
is
nothing
so
worthy
of
the
desires
of
the
soul.
Now
this
general
acknowledgment
deludes
the
most
part
,
for
they
take
it
for
granted
that
they
do
love
God
with
their
heart
,
because
their
consciences
bears
witness
that
they
ought
to
love
him
,
as
if
it
were
all
one
to
know
our
duty
,
and
to
do
it
.
Who
is
there
but
he
intertains
himself
with
this
good
opinion
of
himself
,
that
his
heart
is
good
and
true
to
God
;
for
,
say
you
,
Wh●m
should
I
love
if
I
love
not
God
,
I
were
not
worthy
to
live
if
I
love
not
Him
?
It
is
true
indeed
that
you
say
,
but
if
you
did
know
your
hearts
,
you
would
find
their
faces
turned
backward
,
and
averted
from
God
,
and
●ould
no
more
please
your selves
in
such
a
confession
of
the
truth
,
then
the
Devil
hath
reason
to
think
himself
a
believer
,
because
he
is
convinced
that
Christ
is
the
Son
of
God
,
and
confessed
it
too
;
no
more
then
the
son
that
promised
to
go
to
the
Garden
to
work
,
and
went
not
,
had
ground
to
think
himself
an
obedient
son
,
Mat.
21.30
.
Such
a
confession
of
duty
may
be
extorted
from
damned
spirits
,
and
therefore
you
would
not
draw
this
vail
over
the
wretched
wickedness
of
your
natures
,
to
the
end
that
you
may
conceive
well
of
yourselves
:
It
is
so
far
from
extenuating
or
excusing
,
that
the
very
conviction
of
the
great
obligation
to
love
and
obey
God
,
is
the
greatest
aggravation
of
the
enmity
:
it
is
this
which
makes
it
the
purest
malice
,
and
per●●ctest
hatred
,
that
knowing
the
goodness
of
God
,
convinced
of
our
bound
duty
to
love
and
serve
him
,
yet
in
the
very
light
of
such
a
shining
truth
,
to
turn
our
hearts
away
from
him
,
and
exercise
all
acts
of
hostility
against
him
.
That
you
may
know
then
wherein
the
enmity
of
your
hearts
consists
,
I
shall
instance
it
in
three
branches
or
evidences
:
There
is
an
enmity
in
the
understanding
,
that
it
cannot
stoop
to
believing
of
the
truth
;
there
is
an
enmity
in
the
will
,
that
it
cannot
subject
to
obedience
of
Gods
holy
cammands
;
and
this
is
extended
also
to
a
stubborn
rebellion
against
the
will
of
God
,
manifested
in
the
dispensations
of
his
providence
:
In
a
word
,
the
natural
and
carnal
mind
is
incapable
of
faith
,
of
obedience
,
and
of
submission
.
There
are
many
truths
revealed
in
the
Scripture
,
that
the
natural
man
cannot
receive
or
know
,
for
they
are
foolishness
to
him
,
1
Cor.
2.14
.
Some
spirits
there
are
lifted
up
above
others
,
either
by
nature
,
or
education
,
in
which
this
rebellion
doth
more
evidently
appear
;
reason
in
them
contends
with
Religion
,
and
they
will
believe
no
more
then
they
can
give
a
reason
for
.
There
is
a
wisdom
in
some
men
,
that
despiseth
the
simplicity
,
or
the
inevidence
of
the
Gospel
,
and
accounts
it
foolishness
:
The
carnal
mind
will
needs
start
out
●rom
implicit
trusting
of
God
,
when
once
it
s
possessed
with
some
imagination
of
wisdom
;
therefore
how
many
are
the
insurrections
of
of
mens
spirits
against
Gods
absolute
power
over
the
creatures
,
against
the
mysteries
of
the
holy
Trinity
and
Incarnation
,
against
the
resurrection
of
our
bodies
?
In
these
,
and
such
like
,
the
pretended
wisdom
of
men
hath
taken
liberty
to
act
enmity
,
and
to
dispute
against
God
.
But
truly
,
the
rebellion
and
insubjection
against
the
truth
of
God
,
is
more
generally
practised
even
by
the
multitude
of
men
,
though
in
an
unfree
hidden
way
;
How
few
do
believe
their
own
desperat
wickedness
,
though
God
hath
testified
it
of
man
?
Doth
not
every
one
apprehend
some
good
to
remain
in
his
nature
,
and
some
power
to
good
?
what
an
impossibility
is
it
to
perswade
you
,
that
all
mankind
are
under
the
sentence
of
eternal
condemnatio●
,
that
children
who
have
not
done
good
or
evil
are
involved
in
it
also
?
Your
hearts
riseth
against
such
doctrines
,
as
if
they
were
bloody
and
cruel
inventions
.
To
tell
you
that
many
are
called
,
and
few
chosen
,
that
the
most
part
of
them
who
prosesse
the
truth
,
are
walking
in
the
way
to
Hell
,
and
shall
undoubtedly
fall
into
it
:
you
may
hear
such
things
,
but
you
blesse
your selves
from
them
,
and
cannot
be
perswaded
to
admit
them
into
your
mind●
:
The
hearts
of
men
will
be
giving
the
very
lie
to
the
God
of
truth
,
when
he
speaks
these
things
in
his
word
,
God
forbid
that
all
that
be
true
!
If
we
should
expound
the
Law
unto
you
,
and
shew
you
that
the
least
idle
word
,
the
lightest
thought
,
the
smallest
inward
motion
of
the
heart
deserves
eternal
misery
;
that
anger
,
is
murder
in
Gods
sight
;
that
lusting
,
is
fornication
;
that
covetousness
and
love
of
the
world
,
is
idolatry
;
these
things
you
cannot
know
them
or
receive
them
;
ther●
are
so
many
high
imaginations
in
your
minds
that
exalts
themselves
against
the
knowledge
of
God
,
so
many
thoughts
that
are
mustred
and
set
in
battel
array
against
the
holy
truths
of
God
,
that
truly
no
weapons
of
humane
perswasion
,
or
instruction
,
can
be
able
to
cast
down
your
misapprehensions
and
imaginations
,
or
reasonings
of
your
hearts
,
or
able
to
scatter
these
armies
of
rebellious
thoughts
,
and
bring
them
in
captivity
,
2
Cor.
10.4
,
5.
Mans
darkned
mind
is
a
strong
hold
,
that
all
the
repeated
and
continued
beatings
of
the
word
,
the
multiplying
precept
upon
precept
,
and
line
upon
line
,
cannot
storm
it
,
to
make
any
true
light
shine
into
it
.
It
is
a
dungeon
,
a
pit
so
shut
up
and
inclosed
,
no
door
nor
window
in
it
;
so
that
albeit
the
Sun
of
Righteousness
shine
upon
it
,
and
round
about
it
,
there
is
no
beam
of
that
light
can
enter
in
the
hearts
of
many
thousands
:
the
generality
are
drowned
as
yet
in
a
deludge
of
ignorance
,
under
the
very
light
of
dayly
preaching
.
It
is
a
night
of
as
thick
darkness
within
mens
souls
,
as
if
there
were
no
light
about
us
:
Certainly
this
declares
the
hight
of
enmity
,
the
strength
of
the
opposition
;
this
prison
of
your
minds
is
a
strong
hold
indeed
,
that
is
proof
of
all
preaching
or
instruction
;
and
certainly
they
will
hold
out
,
till
Almighty
power
storm
them
,
and
beat
or
batter
op●n
some
entry
in
your
souls
,
to
receive
this
shining
light
of
the
Gospel
.
Then
there
is
a
rebellion
of
the
will
,
against
Gods
holy
will
revealed
in
his
Law
or
Word
:
It
cannot
be
subject
to
the
Law
of
God
.
It
neither
is
,
nor
can
;
for
enmity
and
antipathy
is
sunk
into
its
nature
so
,
that
it
is
the
most
deformed
monstruous
thing
in
the
world
:
If
the
disfigured
face
of
mans
soul
were
visible
,
O
how
ugly
were
it
!
How
would
you
loath
it
?
If
there
were
a
creature
that
could
do
nothing
but
hate
it self
,
and
sought
its
own
destruction
,
that
were
a
hateful
enough
object
;
but
self-hatred
and
enmity
is
nothing
so
deformed
and
abominable
,
as
for
the
creatures
will
to
be
set
in
opposition
to
the
holy
will
of
Him
that
made
it
.
It
needs
not
much
demonstration
this
,
if
you
had
but
a
little
more
consideration
:
look
back
upon
the
●eno●
of
your
wayes
,
set
them
beside
the
Will
and
Commands
o●
God
,
and
what
find
you
?
whether
ag●eement
or
disagreement
?
Take
a
view
of
the
current
of
your
inclinations
and
affections
,
and
compare
that
with
the
holy
Will
of
God
,
and
what
find
you
?
friendship
or
enmity
.
You
cannot
digest
the
reproach
of
that
,
to
be
called
enemies
to
God
,
but
,
I
pray
you
consider
if
there
be
not
as
perfect
contrariety
in
your
desires
,
affections
,
inclinations
,
and
actions
to
the
will
of
God
,
as
if
you
did
professe
it
,
what
would
you
do
if
you
professed
your selves
enemies
to
God
?
could
you
possibly
vent
your
enmity
any
other
way
then
this
,
in
withdrawing
from
the
yoke
of
his
obedience
,
in
revolting
from
that
alledgiance
you
owe
to
Him
?
you
could
wrong
him
no
further
then
by
setting
your
hearts
and
wayes
contrary
to
his
heart
and
wayes
,
in
loving
what
he
hates
,
and
hating
what
he
loves
,
for
his
own
blessed
beeing
you
could
not
impair
it
.
Now
consider
,
if
that
be
not
acted
as
really
as
if
you
did
professe
it
;
Can
you
say
,
that
cursing
,
swearing
,
lying
,
railing
,
anger
,
strife
,
envy
,
revenge
,
and
such
like
wo●ks
of
darkness
,
are
the
things
which
his
soul
loves
?
Are
these
suitable
to
his
holy
will
?
And
yet
these
are
your
inveterated
customs
,
to
which
your
natures
are
so
inured
and
habituated
,
that
you
can
no
more
forsake
th●m
,
then
hate
your selves
.
Are
filthiness
,
drunkenness
,
Sabbath-breaking
,
covetousness
,
and
love
,
of
the
world
,
are
these
his
delight
?
And
yet
these
are
your
delight
.
Again
,
is
it
not
his
will
that
ye
should
purge
your selves
from
all
filthiness
of
fl●sh
&
spirit
,
and
perfect
holiness
?
is
not
righteousness
that
which
he
loves
?
and
truth
in
the
inward
parts
:
Doth
not
he
look
to
a
contrite
heart
,
and
account
that
a
savoury
sacrifice
?
Is
it
not
his
royal
statute
and
commandment
(
of
which
not
one
jot
shall
fail
)
that
ye
should
deny
yourselves
,
love
your
enemies
,
forgive
them
that
offend
you
,
sanctifie
his
Name
alwayes
in
your
hearts
?
and
especially
on
the
holy
Sabbath
:
That
ye
should
watch
unto
prayer
,
be
sober
in
the
use
of
the
world
,
be
much
in
watching
for
his
second
coming
again
?
Now
what
repugnance
is
in
your
hearts
and
wayes
to
all
these
?
Do
not
the
conv●rsations
of
men
display
a
Banner
against
the
Gospel
?
and
proclaim
as
much
in
reality
,
as
is
said
in
words
,
in
Psal.
2.
Let
us
cast
his
cords
behind
us
,
and
cut
his
hands
.
These
things
are
unsavoury
unto
you
,
you
smell
nothing
pleasant
in
them
;
but
only
in
the
puddle
of
the
world
:
in
running
at
randome
at
your
own
liberty
,
after
your
own
imaginations
,
That
you
account
only
liberty
.
O!
when
shall
your
hearts
be
subdued
,
and
your
affections
brought
in
captivity
to
the
obedience
of
Christ
:
When
shall
you
be
delivered
up
to
the
truth
!
and
so
made
to
obey
from
the
heart
,
that
form
of
doctrine
and
sound
words
,
Rom.
6.17
.
This
is
the
strongest
hold
that
Satan
hath
in
mans
heart
,
His
will
and
affections
:
and
this
keeps
out
longest
against
Jesus
Christ
;
till
he
that
is
stronger
come
,
and
bind
the
strong
man
,
and
cast
out
the
enmity
,
and
make
all
captive
,
to
his
loving
obedience
,
and
willing
subjection
,
2
Cor.
10.4
,
5.
Then
thirdly
,
The
enmity
of
the
soul
of
man
,
is
acted
in
his
rebellion
,
against
the
will
of
God
manifested
in
his
works
,
In
his
unsubjection
,
and
unsubmisive
disposition
,
towards
the
good
pleasure
of
the
Lord
,
in
carving
out
such
and
such
a
lot
in
the
world
:
It
is
certain
,
that
as
the
Will
of
God
is
the
supream
rule
of
righteousness
,
so
it
is
the
soveraign
cause
and
fountain
of
all
things
;
and
therefore
,
how
infinitly
is
the
creature
bound
to
subject
to
him
as
a
Law-giver
?
by
pleasant
and
willing
obedience
,
to
his
righteous
and
reasonable
commands
:
and
to
submit
to
him
as
the
absolute
ruler
,
by
quiet
and
humble
condescendance
,
to
all
the
dispensations
of
his
providence
.
Now
you
know
(
if
you
know
any
thing
of
your selves
)
how
crosse
and
opposit
,
these
hearts
of
yours
are
to
His
good
pleasure
;
how
they
are
set
just
contrary
:
and
whence
flowes
all
the
murmurings
,
grudgings
,
discontents
,
griefs
,
cares
and
perplexities
of
men
?
but
from
this
fountain
,
The
rebellion
of
the
heart
against
God
.
There
is
nothing
in
all
the
creation
,
mutinous
and
malecontent
,
but
the
Heart
of
man
.
You
see
frequent
examples
of
it
,
in
the
murmurations
of
the
people
in
the
wilderness
.
It
is
frequently
styled
A
tempting
of
the
Lord
,
Exod.
17.2
.
Importing
a
high
provocation
of
his
holy
Majesty
;
a
special
incitement
,
as
it
were
,
and
motive
to
declare
his
absolute
power
and
righteousness
against
such
;
and
therefore
these
are
often
conjoyned
,
Psal.
78.17
,
18.
They
finned
yet
more
,
by
provoking
the
most
High
:
and
they
tempted
God
in
their
heart
:
And
it
s
added
vers.
19.
Yea
,
they
speak
against
God
.
Wherein
you
may
observe
,
a
gradation
of
agrravations
of
this
enmity
:
when
men
have
already
deserved
infinit
punishment
at
his
hand
,
and
may
alwayes
look
within
,
and
find
an
answer
to
all
the
murmurings
of
their
hearts
,
as
having
sinned
so
often
against
him
;
yet
then
,
to
●ise
up
against
his
good
pleasure
;
and
a●ter
we
have
so
often
sinned
,
to
repine
at
any
thing
coming
from
him
.
And
this
certainly
,
is
a
high
provocation
of
the
most
high
God
:
it
puts
a
kind
of
necessity
upon
him
,
to
inflict
that
which
thou
indeed
deserves
;
and
then
,
this
inward
heart
burning
against
God
,
it
breaks
out
often
in
words
,
against
that
most
high
and
holy
one
so
,
vers.
40
,
41.
and
vers.
56
,
57.
Provoking
,
which
is
the
plain
expression
of
murmuring
,
in
the
margent
is
rendered
,
rebelling
against
Him
:
and
so
in
vers.
8.
When
a
short
account
is
given
of
them
,
when
the
Character
or
An●gram
of
such
a
people
is
expressed
,
it
s
set
down
thus
,
A
stubborn
and
rebellious
generation
.
Therefore
Paul
,
considering
this
woful
and
wretched
posture
of
the
soul
,
set
in
opposition
to
the
alwayes
blessed
will
of
God
;
and
the
madness
and
folly
of
it
,
he
exhorts
us
,
neither
murmure
ye
,
as
some
of
them
murmured
,
and
were
destroyed
of
the
destroyer
;
for
these
things
happened
for
ensamples
,
&c.
1
Cor.
10.10
,
11.
Truly
,
there
is
nothing
either
more
deformed
and
vile
in
it self
,
or
more
disquieting
and
tormenting
to
the
soul
,
or
more
dangerous
in
the
consequents
of
it
,
then
such
a
posture
of
spirit
,
a
discontented
humour
against
Gods
providence
.
Whether
it
be
in
withholding
that
good
thing
●rom
us
which
we
desire
,
or
sending
that
which
crosseth
our
humour
;
whether
sicknesse
,
or
want
,
or
reproach
,
or
disrespect
;
whatsoever
it
be
that
the
heart
is
naturally
carried
to
pursue
or
eshew
.
What
more
abominable
and
ugly
visage
,
then
the
countenance
of
an
angry
and
furious
person
?
but
when
this
is
against
God
,
it
adds
infinitly
to
the
deformity
and
vileness
of
it
.
I
do
well
to
be
angry
is
the
Motto
of
a
discontented
soul.
It
erects
an
imaginary
soveraignty
against
true
soveraignty
:
it
sets
up
an
Antiprovidence
;
it
establisheth
another
Divine
power
and
wisdom
;
and
brings
the
Majesty
,
highnesse
and
holiness
of
God
,
down
to
be
tread
upon
by
the
creature
.
And
then
it
is
its
own
tormenter
:
a
sin
that
needs
no
punishment
,
but
it self
:
the
insurrection
and
mutany
of
the
heart
,
against
Gods
will
,
sets
all
the
powers
of
the
soul
out
of
course
,
vexes
,
pains
and
disquiets
all
.
There
is
no
peace
and
tranquility
,
but
in
the
complacency
of
the
heart
,
with
Gods
heart
,
as
Ephraim
was
like
a
bullock
unaccustomed
with
the
yoke
,
Jer.
31.18
.
The
more
he
fretted
and
spurned
at
his
yoke
,
the
more
it
galled
him
,
and
g●ieved
him
,
till
he
was
instructed
,
and
then
he
was
eased
.
This
fills
the
soul
with
hideous
tormenting
thoughts
and
cares
:
this
feeds
upon
its
own
marrow
,
and
consumes
it
(
as
some
have
made
the
Emblem
of
envy
)
which
is
a
particular
kind
of
this
enmity
:
as
if
you
would
imagine
a
creature
,
that
did
waste
and
consume
all
its
moisture
and
marrow
,
and
feed
upon
the
destruction
of
it self
.
Now
,
this
is
but
the
prelude
of
what
follows
:
this
self-punishment
is
a
messenger
to
tell
what
is
coming●
,
That
the
most
high
God
is
engaged
in
his
power
against
such
a
person
,
and
shall
vent
his
displeasure
to
their
eternal
displeasure
;
that
is
the
fruit
of
this
enmity
.
SERMON
XXI
.
Rom.
8.7
,
8.
The
carnal
mind
is
enmity
to
God
:
and
cannot
be
subject
to
his
Law
.
So
then
they
who
are
in
the
flesh
,
cannot
please
God
.
IT
is
not
the
least
of
mans
evils
,
that
he
knows
not
how
evil
he
is
;
therefore
the
Searcher
of
the
heart
of
m●n
,
gives
the
most
perfect
account
of
it
,
Ier.
17.12
.
The
heart
is
deceitful
above
all
things
,
as
well
as
desperatly
wicked
.
Two
things
superlative
and
excessive
in
it
,
bordering
upon
an
infinitnesse
,
such
as
sin
is
capable
of
,
Wickedness
and
Deceitfulness
:
and
indeed
,
that
which
makes
the
wicked
heart
desperatly
and
hopelesly
so
,
is
,
the
deceitfulness
of
it
:
there
are
many
specious
coverings
gotten
,
to
palliat
this
wickedness
and
enmity
,
and
so
many
invisible
and
spiritual
wickednesses
in
the
heart
,
that
it
is
no
wonder
,
that
they
lu●k
and
dwell
without
observation
.
Sin
is
either
covered
with
some
deceivable
pretext
of
another
thing
,
or
altogether
escapes
the
dim
eyes
of
men
,
because
of
its
subtil
and
spiritual
nature
.
Both
are
in
this
business
:
the
enmity
of
mans
heart
against
God
is
so
subtil
a
thing
in
many
,
and
it
is
shrouded
over
with
some
other
pretences
in
all
,
that
few
get
the
lively
discovery
and
sense
of
it
.
It
is
true
,
it
is
very
grosse
and
palpable
in
most
part
of
men
;
visible
I
mean
upon
them
,
though
not
to
themselves
.
Any
,
whose
eyes
is
opened
,
may
behold
the
black
visage
of
rebellion
in
the
most
part
of
the
actings
and
courses
of
men
,
as
the
Apostle
Gal.
6.
speaks
,
the
works
of
the
flesh
are
manifest
.
Truly
this
enmity
against
God
is
too
too
manifest
in
most
part
,
the
weapons
of
your
warfare
against
God
,
being
so
carnal
and
visible
,
your
opposition
to
his
holy
will
and
wayes
being
so
palpable
.
There
is
an
enmity
acted
by
many
in
the
tenour
of
their
conversation
,
without
God
in
the
world
,
and
against
God
;
as
appears
in
all
your
inveterat
and
godlesse
customs
of
lying
,
swearing
,
cursing
,
drunkenness
,
railing
,
Sabbath-breaking
,
neglect
of
prayer
,
and
such
like
:
which
carry
in
their
fore-brow
this
inscription
,
Against
the
known
God
,
opposite
to
that
of
the
Athenians
altar
.
The
God
whom
you
pretend
to
know
and
wo●ship
,
His
Name
is
every
day
blasphemed
,
His
word
slighted
,
His
will
disobeyed
,
as
if
you
had
proclaimed
war
against
him
.
But
there
is
in
some
(
and
I
fear
a
great
many
)
not
only
an
acted
,
but
an
affected
enmity
too
.
Enmity
rising
up
to
the
maturity
and
ripness
of
malignity
,
and
hatred
of
the
Image
of
God
,
in
all
his
children
.
Some
are
not
willing
to
go
to
Heaven
,
yet
they
do
not
disturb
others
in
their
juorney
:
they
can
let
others
be
religious
about
them
,
and
rawly
desire
to
be
like
them
;
but
others
there
are
,
who
will
neither
enter
into
Heaven
themselves
,
nor
let
others
enter
,
as
Christ
speaks
of
the
Pharisees
,
Matth.
23.13
.
They
hate
the
light
of
anothers
conversation
,
because
their
own
deeds
are
evil
,
and
are
reproved
and
condemned
by
it
.
It
s
said
Rev.
11.10
.
The
witnesses
tormented
them
that
dwelt
on
the
earth
.
It
is
strange
,
what
a
torment
it
is
to
the
world
,
that
the
godly
are
in
it
!
piety
is
an
eye-sore
to
many
:
if
they
could
extirpat
all
that
bears
that
image
,
they
would
think
it
sweet
as
bread
,
Psal.
14.
This
is
a
more
open
and
declared
enmity
against
the
God
of
Heaven
;
and
yet
I
know
it
lurks
under
the
mask
of
some
other
thing
:
you
pretend
to
hate
hypocrisie
only
.
Alas
!
what
a
scorn
is
it
for
profanity
to
hate
hypocrisie
?
sure
it
is
not
because
it
is
a
sin
,
but
for
the
very
shaddow
of
piety
it
carries
:
you
hate
the
thing
it self
so
perfectly
,
that
you
cannot
indure
the
very
picture
of
it
.
Do
not
deceive
your selves
,
the
true
quarrel
is
,
because
they
run
not
to
the
same
excesse
of
riot
with
you
:
if
they
will
lie
,
cozen
,
defraud
,
swear
,
and
blaspheme
as
other
men
,
you
could
indure
to
make
them
companions
,
as
you
do
others
;
and
the
principle
of
that
is
,
the
enmity
that
was
placed
in
the
beginning
:
that
mortal
irreconciliable
feud
,
betwixt
the
two
families
,
are
two
seeds
,
of
Christ
and
Satan
.
But
(
as
I
told
you
)
this
enmity
acts
in
a
more
subtile
and
invisible
way
in
some
,
and
is
painted
over
with
some
fair
colours
,
to
hide
the
deformity
of
it
:
not
only
the
grosser
corruptions
of
men
carry
this
stamp
,
but
take
even
the
most
refined
piece
,
or
part
in
man
;
take
his
mind
,
take
the
excellency
of
his
mind
,
even
the
wisdom
of
it
;
yet
that
hath
enmity
incorporated
into
it
,
and
mixed
with
it
throughout
all
;
for
the
wisdom
of
the
flesh
is
enmity
with
God
,
as
it
may
be
read
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
prudence
and
reason
of
a
natural
man
,
which
carries
him
to
a
distance
from
,
and
opposition
with
,
the
common
defilements
in
the
courses
of
men
;
yet
that
hath
in
its
bosome
,
a
more
exquisite
and
refined
enmity
against
God
;
and
so
the
more
spiritual
and
purified
it
be
from
grosser
corruptions
,
it
is
the
more
active
and
powerful
against
God
,
because
it
is
,
as
it
were
,
the
very
spirit
and
quintessence
of
enmity
.
You
see
it
,
1
Cor.
1.
how
the
wisdom
of
God
is
foolishness
to
the
wisdom
of
the
world
,
and
then
again
,
that
the
wisdom
of
the
world
is
the
greatest
folly
to
the
only
wise
God
.
Men
,
that
have
many
natural
advantages
beyond
others
,
are
at
this
great
disadvantage
,
They
are
more
ready
to
despise
godliness
,
as
too
base
and
simple
a
thing
,
to
adorn
their
natures
:
As
Christ
said
of
rich
men
,
it
may
be
said
of
wise
men
,
of
learned
men
,
of
civil
and
blameless
persons
,
who
have
a
smooth
carriage
before
the
world
,
how
hard
is
it
for
such
to
enter
into
the
Kingdom
of
Heaven
?
hard
indeed
,
for
they
must
be
stript
naked
of
that
,
ere
they
can
enter
through
this
narrow
gate
;
I
mean
,
the
opinion
and
conceit
,
of
any
worth
or
excellency
;
and
so
diminished
in
their
own
eyes
,
that
they
may
go
through
this
needles
eye
,
without
crushing
.
The
stream
of
enmity
runs
under-ground
often
,
and
so
hides
it self
under
some
other
notion
,
till
at
length
it
burst
forth
openly
:
I
find
it
commonly
run
in
the
secret
channel
of
amity
or
friendship
,
to
some
other
thing
opposite
to
God
:
So
Iames
4.4
,
the
amity
of
●he
world
is
enmity
with
God
;
and
1
Joh.
2.15
.
He
that
loveth
the
world
,
the
love
of
the
Father
is
not
in
him
.
There
are
two
dark
and
under-ground
conduits
,
to
convey
this
enmity
against
God
,
Amity
to
the
world
,
and
Amity
to
our selves
,
self-love
,
and
creature-love
.
We
cannot
denounce
war
openly
against
Heaven
,
but
this
is
the
next
course
,
To
joyn
to
,
or
associat
with
,
any
party
that
is
contrary
to
God
;
and
thus
under
the
covert
of
friendship
to
our selves
,
and
love
to
the
world
,
we
war
against
God
,
and
destroys
our
own
souls
.
I
say
,
first
,
Amity
to
the
world
carries
enmity
to
God
in
the
bosome
of
it
:
and
if
you
believe
not
this
,
hear
the
Apostles
sharp
and
pungent
question
,
you
adulterers
and
adulteresses
,
know
you
not
that
the
Amity
of
the
world
is
Enmity
with
God
?
He
doth
not
speak
only
,
to
persons
guilty
of
that
crime
,
but
to
all
natural
men
,
who
are
guilty
of
an
adultery
or
whoredome
,
of
a
more
spiritual
nature
;
but
as
abominable
and
more
dangerous
.
There
is
a
bond
and
special
tye
betwixt
all
men
,
and
God
their
Maker
,
which
oblidgeth
them
to
consecrate
and
devout
themselves
,
their
affections
and
endeavours
to
his
honour
,
especially
when
the
Covenant
of
the
Gospel
is
superadded
unto
that
,
in
which
Jesus
Christ
our
Lord
reveals
himself
,
as
having
only
right
to
us
and
our
affections
;
as
willing
to
bestow
himself
upon
us
;
and
notwithstanding
of
all
the
distance
between
him
and
wretched
sinners
,
yet
filling
it
up
with
his
infinit
love
,
and
wonderful
condescency
,
dimitting
himself
to
the
form
of
a
servant
,
out
of
love
,
that
so
he
might
take
us
up
,
to
be
his
chast
Spouse
,
and
adorn
us
with
his
beauty
.
This
he
challengeth
of
us
,
whoever
hear
and
profess
the
Gospel
:
This
is
you●
profession
(
if
you
understood
it
)
That
Iesus
Christ
shall
be
your
well-beloved
,
and
ye
his
;
that
you
shall
separate
your self
to
him
,
and
admit
no
stranger
in
his
place
:
that
the
choice
and
marrow
of
your
joy
,
love
,
and
delight
,
shall
be
bestowed
on
him
.
Now
,
this
bond
and
tye
,
of
a
professed
relation
,
to
that
glorious
Husband
,
is
foully
broken
by
the
most
part
,
by
espousing
their
affections
to
this
base
world
.
Your
hearts
are
turned
off
him
unto
strangers
,
that
is
,
present
perishing
things
:
whereas
the
intendment
of
the
Gospel
is
,
To
present
you
to
Christ
as
pure
Virgins
,
2
Cor.
11.2
.
Truly
your
hearts
are
gone
a-whoring
after
other
things
:
the
love
of
the
world
hath
withdrawn
you
,
or
kept
you
in
chains
:
these
present
things
are
as
snares
,
nets
and
bands
;
as
an
harlots
hands
and
heart
,
Eccles.
7.26
.
they
are
powerful
inchantments
over
you
,
which
bewitch
you
to
a
base
love
,
from
an
honourable
and
glorious
love
.
O
that
you
would
consider
it
,
my
beloved
!
what
opposition
there
is
betwixt
the
love
of
the
world
,
and
the
love
of
the
Father
;
betwixt
amity
to
that
which
hath
nothing
in
it
,
but
some
present
bait
to
your
deceitful
lusts
;
and
amity
to
God
,
your
only
lawful
Husband
.
Affection
is
a
transforming
and
conforming
thing
,
Si
terram
amas
terra
es
,
the
love
of
God
would
purify
thy
heart
,
and
lift
it
up
to
more
similitude
to
him
whom
thou
loves
;
but
the
love
of
the
world
assimulats
it
unto
the
world
,
makes
it
such
a
base
and
ignoble
piece
,
as
the
earth
is
.
Do
you
think
marriage-affection
can
be
parted
?
My
wel-beloved
is
mine
,
therefore
the
Church
is
the
Turtle
,
the
Dove
to
Christ
;
of
wonderful
chastity
:
it
never
joyns
but
to
one
,
and
after
the
death
of
its
marrow
,
it
sighs
and
mourns
ever
after
,
and
sits
solitarily
.
You
must
retire
,
my
beloved
,
and
disingage
from
the
love
of
other
things
,
or
you
cannot
love
Christ
:
and
if
you
love
not
Christ
,
you
cannot
have
peace
with
the
Father
:
and
if
you
have
not
that
peace
,
you
cannot
have
life
:
this
is
the
chain
of
life
,
the
first
link
begins
at
the
divorcement
of
all
fo●mer
loves
and
beloved
idols
:
once
the
soul
must
be
loosed
in
desire
and
delight
,
and
that
link
must
be
fastned
upon
the
most
lovely
and
desireable
object
,
Christ
,
the
desire
of
the
Nations
:
and
this
draws
alongs
another
link
,
of
peace
and
life
with
it
.
Do
not
mistake
it
,
Religion
would
not
hinder
or
prejudge
your
lawful
business
in
this
world
:
O
it
were
the
most
compendious
way
to
advance
it
,
with
more
ease
to
your
souls
!
But
certainly
it
will
teach
you
to
exchange
the
love
of
these
things
,
for
a
better
and
more
heart-contenting
love
.
Then
Amity
to
our selves
is
Enmity
to
God
,
and
truly
this
is
the
last
strong
hold
that
holds
out
longest
against
God
:
when
others
may
be
beaten
down
,
or
surrendered
:
possibly
a
man
may
attain
to
this
,
To
despise
these
lower
things
,
as
below
his
natural
dignity
and
the
excellency
of
his
spirit
:
some
may
renounce
much
of
that
friendship
with
worldly
and
temporal
things
,
as
being
fordid
and
base
:
but
the
enmity
gets
in
to
this
strong
and
invisible
tower
of
darkness
,
self-love
,
and
pride
:
and
therefore
the
Apostle
Iohn
makes
this
the
last
and
chiefest
,
the
pride
of
life
,
1
Joh.
2.16
.
When
the
lusts
of
the
eyes
and
flesh
are
in
some
measure
abated
,
this
is
but
growing
:
and
what
decreaseth
of
these
,
seems
to
accresce
unto
this
:
as
if
self-love
and
pride
,
did
feed
and
nourish
it self
upon
the
ashes
or
consumption
of
other
vices
.
Yea
,
it
draws
sap
from
graces
and
vertues
,
and
grows
thereby
,
till
at
length
it
kill
that
which
nourished
it
:
and
indeed
the
Apostle
Iames
seems
to
proceed
to
this
,
vers.
5
,
6.
when
he
minds
us
that
God
resisteth
the
proud
,
and
giveth
grace
to
the
humble
;
Doth
the
Scripture
say
this
in
vain
,
saith
he
?
Is
not
self
amity
as
well
enmity
,
as
the
amity
of
the
world
?
and
therefore
God
opposes
himself
unto
it
,
as
the
very
grand
enmity
:
self
is
the
great
lord
,
the
arch-rebel
,
the
head
of
all
the
opposition
,
that
in
which
they
do
all
center
;
and
when
all
the
inferiour
Souldiers
are
captives
,
or
killed
,
this
is
last
in
the
fields
,
it
lives
first
in
opposition
,
and
dies
last
,
prunum
vivens
,
&
ultimum
moriens
.
When
a
man
is
separated
from
many
things
,
yet
he
may
be
but
more
conjoyned
to
himself
,
and
so
the
further
disjoyned
from
God
.
Of
all
the
vile
raggs
of
the
old
man
,
this
is
nearest
the
skin
,
and
last
put
off
:
Of
all
the
members
,
self
is
the
heart
,
first
alive
,
and
last
alive
:
When
enmity
is
constrained
to
render
up
the
outward
members
of
the
body
,
to
yeeld
them
to
a
more
smooth
and
fair
carriage
,
to
a
civil
behaviour
,
when
the
mind
it self
is
forced
to
yeeld
unto
some
light
of
truth
,
and
knowledge
of
the
Gospel
;
yet
the
enmity
retires
into
the
heart
,
and
fortifies
it
the
stronger
,
by
self-love
,
and
self-estimation
;
as
in
winter
,
the
encompassing
cold
,
makes
the
heat
to
combine
it self
together
in
the
bowels
of
the
earth
,
and
by
this
means
the
springs
are
hotter
then
in
summer
;
so
the
surrounding
light
of
the
Gospel
,
or
education
,
or
natural
honesty
,
drives
the
heat
and
strength
of
enmity
inward
,
where
it
fortifies
it self
more
:
This
is
that
accursed
Antiperistasis
,
that
is
made
by
the
concurrence
of
some
advantages
of
knowledge
,
and
civility
,
and
such
like
.
The
blood
of
enmity
against
God
,
gets
in
about
the
heart
when
it
is
chased
for
fear
out
of
the
outward
man
:
Therefore
the
very
first
and
fundamental
principle
of
Christianity
,
is
,
Let
a
man
deny
himself
,
and
so
he
shall
be
my
Disciple
;
he
must
become
a
fool
in
his
own
eyes
,
though
he
be
wise
,
that
he
may
be
wise
,
1
Cor.
3.18
.
he
must
become
as
ungodly
,
though
godly
,
that
he
may
be
justified
by
faith
,
Rom.
4.5
.
he
must
forsake
himself
,
that
he
may
indeed
find
himself
,
or
get
a
better
self
in
another
,
he
must
not
eat
much
honey
,
that
is
not
good
,
it
would
swell
him
though
it
be
pleasant
:
he
must
not
search
his
own
glory
,
or
reflect
much
upon
it
,
if
he
would
be
a
follower
and
friend
of
Christ
.
Look
how
much
soever
you
engage
to
your selves
,
to
esteem
,
or
desire
to
be
esteemed
of
others
,
to
reflect
with
complacency
on
your selves
,
to
mind
your
own
satisfaction
and
estimation
in
what
you
do
,
so
much
you
disingage
from
Jesus
Christ
,
for
these
are
contrary
points
:
It
s
a
direct
motion
towards
Christ
,
it
s
an
inverse
and
backward
motion
towards
our selves
;
and
so
much
as
we
move
that
way
,
we
promove
not
,
but
loses
of
our
way
,
and
are
further
from
the
true
end
.
Ezekiels
living
creatures
,
may
be
an
emblem
of
a
Christian
motion
,
he
returns
not
as
he
goes
,
he
makes
a
straight
line
to
God
,
whithersoever
he
turn
him
;
but
nature
makes
all
crooked
lines
,
they
seem
to
go
forth
in
obedience
to
God
,
but
they
have
a
secret
unseen
reflection
into
its
own
bosom
.
And
this
is
the
greatest
act
of
enmity
To
idolize
God
,
and
Deifie
our selves
:
we
make
him
a
cypher
,
and
sacrifice
to
our selves
:
his
peculiar
incommunicable
property
,
of
Alpha
and
Omega
,
that
we
do
sacrilegiously
attribute
to
our selves
,
the
beginning
of
our
motions
,
and
end
of
them
too
.
This
is
the
crooked
line
,
that
nature
cannot
possibly
move
out
of
,
till
a
higher
spirit
come
,
And
restore
her
that
halted
,
and
make
plain
her
paths
.
That
which
is
added
,
as
a
reason
,
explains
this
enmity
more
clearly
;
Because
it
cannot
be
subject
,
&c.
Truly
these
two
forementioned
amities
of
the
world
and
of
our selves
,
do
withdraw
men
wholly
from
the
orderly
subjection
,
that
they
owe
to
the
Law
of
God
.
Order
is
the
beauty
of
every
thing
,
of
nature
,
of
art
,
of
the
whole
universe
,
and
of
the
several
parts
,
kingdoms
and
republicks
of
it
.
This
indeed
is
the
very
beauty
of
the
world
,
all
things
subordinat
to
him
that
made
them
;
only
miserable
man
hath
broken
this
order
,
and
marred
this
beauty
,
and
he
cannot
be
subject
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cannot
come
again
into
that
orderly
station
and
subordination
he
was
once
into
.
This
is
the
only
gap
,
or
breach
of
the
creation
.
And
it
is
some
other
engagements
,
that
draws
him
thus
far
out
of
course
,
The
base
love
of
the
world
and
the
inordinat
love
of
himself
,
O
these
make
his
neck
stiff
!
that
it
cannot
bow
to
the
yoke
of
obedience
:
these
have
opposite
and
contrary
commands
,
and
no
man
can
serve
two
masters
:
when
the
commands
of
the
great
Lord
,
self
,
comes
in
opposition
with
the
commands
of
God
,
then
he
cannot
be
subject
to
the
Law
of
God
.
For
a
time
,
in
some
things
,
he
may
resemble
a
subjection
,
when
the
will
of
self
,
and
the
will
of
God
commands
in
one
point
,
as
sometimes
they
do
by
accident
;
but
that
is
neither
frequent
nor
constant
.
Not
only
,
he
is
not
subject
,
but
there
is
worse
in
it
,
he
cannot
be
subject
to
the
Law
of
God
.
This
is
certainly
,
to
throw
down
the
natural
pride
of
man
,
that
alwayes
apprehends
some
remnant
ability
in
himself
:
you
think
still
to
make
your selves
better
,
and
when
convinced
or
challenged
for
sins
,
to
make
a
mends
and
reform
your
lives
.
You
use
to
promise
these
things
as
lightly
and
easily
,
as
if
they
were
wholly
in
your
power
,
and
as
if
you
did
only
delay
them
for
advantage
;
and
truly
it
seems
,
this
principle
of
self-sufficiency
is
engraven
on
mens
hearts
,
when
they
procrastinat
and
delay
repentance
,
and
earnest
minding
of
Religion
to
some
other
fitter
season
,
as
if
it
were
in
their
liberty
,
to
apply
to
it
when
they
please
:
and
when
you
are
urged
and
perswaded
to
some
reformation
,
you
take
in
hand
even
as
that
people
,
Ier.
42.6
,
20.
Who
said
,
all
that
the
Lord
hath
said
,
we
will
do
:
You
can
strike
hands
,
and
engage
to
serve
the
Lord
,
as
easily
,
as
that
people
in
Ioshua
24.18
,
19.
But
we
may
say
,
Oh
that
there
were
such
a
heart
in
you
!
but
alas
,
such
a
heart
is
not
in
you
!
you
cannot
serve
the
Lord
,
for
He
is
holy
and
jealous
,
and
ye
are
not
only
weak
,
but
wicked
.
I
beseech
you
then
,
believe
this
one
testimony
that
God
hath
given
of
man
,
even
the
choisest
thing
in
man
,
the
very
wisdom
of
a
natural
man
,
It
is
not
subject
to
Gods
Law
,
and
it
cannot
be
better
,
neither
can
it
be
subject
:
resolution
,
industry
,
vowes
and
covenants
will
not
effect
this
,
till
the
most
High
break
and
bow
the
heart
.
And
not
only
is
this
enmity
against
the
old
law
of
commandments
,
an
antipathy
at
them
,
as
crossing
our
lusts
,
but
even
against
the
new
and
living
Law
,
of
the
spirit
of
life
in
Christ
.
Here
is
your
misery
,
you
can
neither
be
subject
to
the
Law
as
commanding
to
obey
it
,
or
threatning
for
disobedience
to
it
,
nor
to
the
Gospel
as
promising
to
believe
and
receive
it
.
The
Law
commands
,
but
your
law
countermands
within
.
The
Law
threatens
and
sentences
you
with
condemnation
,
but
you
have
some
self-pleasing
delusion
,
and
dream
in
your
heads
,
and
blesses
your selves
in
your
own
hearts
,
even
though
ye
walk
in
the
imagination
of
your
hearts
,
contrary
to
the
Law
,
Deut.
29.
It
is
strange
that
you
do
not
sore-apprehend
and
fear
hell
!
but
it
s
this
delusion
possesses
the
heart
,
you
shall
not
die
:
It
was
the
first
act
of
enmity
,
not
only
the
transgression
of
the
command
,
but
unbelief
of
the
truth
of
the
curse
:
and
that
which
fi●st
encouraged
man
to
sin
,
encourages
you
all
to
ly
into
it
,
and
continue
in
it
,
a
fancy
of
escaping
wrath
.
This
noise
fills
the
heart
:
Satan
whispers
it
in
the
ear
,
go
on
,
you
shall
not
die
.
Thus
it
appears
,
that
the
natural
mind
cannot
be
subject
to
the
Law
of
God
,
no
perswasion
,
no
instruction
,
can
inforce
this
belief
of
your
damnable
condition
upon
you
.
But
then
when
the
enmity
is
beaten
out
of
this
sort
,
and
a
soul
is
really
convinced
of
its
desperat
and
lost
estate
,
when
the
heart
is
brought
down
to
subjection
,
to
take
with
that
dreadful
sentence
;
yet
there
is
another
tower
of
enmity
in
the
heart
,
that
can
keep
out
against
the
weapons
of
the
Gospel
,
such
as
Paul
mentions
,
Rom.
10.2
.
Being
ignorant
of
the
righteousnesse
of
God
,
they
went
about
to
establish
their
own
,
and
could
not
submit
to
the
righteousness
of
God
.
There
is
a
natural
pride
and
stiffness
of
heart
,
that
we
cannot
endure
but
to
have
something
in
our selves
,
to
rest
on
,
and
take
pleasure
into
:
and
when
a
soul
sees
nothing
,
it
rather
vexes
and
torments
it self
,
as
grieving
because
it
hath
no
ornament
,
or
covering
of
its
own
,
nor
rejoiceth
and
delighteth
in
that
righteousness
of
God
revealed
in
Christ
.
O
the
difficulty
to
bow
down
so
low
,
as
to
put
on
anothers
righteousness
over
our
nakedness
!
and
should
it
be
called
submission
?
is
it
not
rather
the
elevating
,
and
ex●lting
of
a
soul
;
yet
in
respect
of
our
natural
posture
of
spirit
,
it
is
a
matter
of
great
difficulty
,
to
make
a
self
condemned
sinner
submit
to
thi●
,
To
be
saved
freely
,
without
money
or
price
,
by
anothers
ransome
.
What
empty
,
vain
and
frivolous
expiation
,
and
satisfactions
will
souls
invent
,
rather
then
trust
all
to
this
?
How
long
will
poor
souls
wander
abroad
,
from
hill
to
mountain
,
seeking
some
inherent
qualification
,
to
commend
them
,
and
leave
this
Garden
and
Paradise
of
delights
,
which
is
opened
up
in
Christ
?
souls
look
every
where
for
help
,
till
all
hands
fail
;
and
then
necessity
constrains
them
to
come
hither
,
but
indeed
when
necessity
b●ought
in
charity
,
and
amity
keeps
in
,
when
once
he
knows
what
entertainment
is
in
Christ
.
As
for
you
,
who
as
yet
have
not
stooped
to
the
sentence
of
wrath
,
how
will
you
submit
to
the
righteousness
of
God
?
but
I
wonder
how
you
imagine
this
to
be
so
easie
a
thing
,
To
believe
.
You
say
You
did
alwayes
believe
in
Christ
,
and
that
your
hearts
are
still
on
him
,
and
that
you
do
it
night
and
day
.
Now
,
there
needs
no
other
argument
,
to
perswade
that
you
do
not
at
all
believe
in
the
Gospel
,
who
have
not
apprehended
no
more
difficulty
in
it
,
no
more
contrariety
to
your
rebellious
natures
in
it
:
let
this
one
word
go
home
with
you
,
and
convince
you
of
your
unbelief
,
The
natural
min●
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
it
be
.
How
then
do
you
come
so
easily
by
it
?
certainly
it
must
be
fained
and
counterfit
.
SERMON
XXII
.
Rom
8.8
.
So
then
they
that
are
in
the
flesh
,
cannot
please
God
.
IT
is
a
kind
of
happiness
to
men
,
to
please
them
upon
whom
they
depend
,
and
upon
whose
favour
their
well-being
hangs
.
It
is
the
Servants
happiness
to
please
his
Master
,
the
Courtiours
to
please
his
Prince
,
and
so
generally
,
whosoever
they
be
that
are
joyned
in
mutual
relations
,
and
depend
one
upon
another
;
that
which
makes
all
pleasant
,
is
this
,
To
please
one
another
.
Now
,
certainly
all
the
dependencies
of
creatures
one
upon
another
,
are
but
shaddows
unto
the
absolute
dependance
of
creatures
upon
the
Creator
,
for
in
him
we
live
and
move
and
have
our
being
:
the
dependance
of
the
ray
upon
the
Sun
,
of
the
stream
upon
the
fountain
,
is
one
of
the
greatest
in
nature
;
but
all
creatures
have
a
more
necessary
connexion
with
this
fountain-being
,
both
in
their
being
,
and
well
being
:
they
are
nothing
but
a
flux
and
emanation
of
his
power
and
pleasure
,
and
as
the
Psalmist
expresseth
it
,
he
hides
his
face
,
and
they
are
troubled
,
he
takes
away
their
breath
,
and
they
die
,
and
return
to
their
dust
:
he
sends
forth
his
spirit
,
and
they
are
created
,
and
he
renews
the
face
of
the
earth
,
Psal.
104.29
,
30.
You
may
extend
this
to
the
being
and
well-being
,
happiness
and
misery
of
creatures
,
our
souls
which
animat
our
bodies
,
are
but
his
breath
which
he
breathed
into
the
dust
,
and
can
retract
it
when
he
pleaseth
:
the
life
of
our
souls
,
the
peace
,
and
tranquility
,
and
satisfaction
is
another
breathing
of
his
spirit
,
and
another
look
of
his
countenance
,
and
as
he
pleases
to
withdraw
it
,
or
interpose
between
his
face
and
us
,
so
we
live
or
die
,
are
blessed
or
miserable
.
Our
being
or
well-being
,
hath
a
more
indispensible
dependance
on
him
,
then
the
image
in
the
glasse
hath
upon
the
living
face
.
If
it
be
so
,
then
certainly
of
all
things
in
the
world
,
it
concerns
us
nearest
how
to
please
him
and
be
at
peace
with
him
.
If
we
be
in
good
terms
with
him
,
in
whose
hand
our
breath
is
,
and
whose
are
all
our
wayes
.
Dan.
5.23
.
Upon
whose
countenance
our
misery
or
felicity
hangs
;
then
certainly
,
we
are
happy
:
if
we
please
him
,
it
matters
not
whom
we
displease
;
for
he
alone
hath
absolute
,
uncontrolled
and
universal
power
over
us
,
as
our
Saviour
speaks
,
over
both
soul
and
body
.
We
may
expect
that
his
good
pleasure
towards
us
will
not
be
●ai●fied
,
but
in
communicating
his
fulness
,
and
manifesting
his
favour
to
us
,
especially
since
the
goodness
of
God
is
so
exundant
,
as
to
overflow
even
to
the
wicked
world
,
and
vent
it self
as
out
of
superabundance
,
in
a
river
of
goodness
throughout
the
whole
earth
;
how
much
more
will
it
run
abundantly
towards
them
whom
he
is
well
pleased
with
,
and
therefore
the
Psalmist
cryes
out
,
as
being
already
full
in
the
very
hope
and
expectation
of
it
,
That
he
would
burst
,
if
he
had
not
the
vent
of
admiration
and
praise
,
O
how
great
is
His
goodness
,
and
how
excellent
His
loving-kindness
laid
up
for
them
that
fear
him
!
Psal.
31.19
.
and
36.7
.
But
on
the
other
hand
,
how
incomparable
is
the
misery
of
them
,
who
cannot
please
God
;
even
though
they
did
both
please
themselves
,
and
all
others
for
the
present
:
to
be
at
odds
with
him
,
in
whom
alone
they
can
subsist
,
and
without
whose
savour
,
is
nothing
but
wretchedness
and
misery
,
O!
that
must
be
the
worst
and
most
cursed
estate
imaginable
:
to
be
in
such
a
state
,
as
do
what
they
can
,
they
cannot
please
him
,
whom
alone
to
please
is
of
only
concernment
,
what
can
be
invented
to
that
?
Now
,
if
you
ask
who
they
are
that
are
such
?
the
words
speak
it
plainly
,
in
way
of
inference
from
the
former
doctrine
,
Therefore
they
that
are
in
the
flesh
,
cannot
please
God
.
Not
,
they
in
whom
there
is
flesh
;
for
there
is
remnants
of
that
in
the
most
spiritual
man
in
this
life
:
we
cannot
attain
here
to
Angelick
purity
,
though
it
should
be
the
aim
and
endeavour
of
every
Christian.
But
they
that
are
in
the
flesh
,
or
after
the
flesh
,
importing
the
predominion
of
that
,
and
an
universal
thraldom
of
nature
unto
it
,
which
indeed
is
the
state
of
all
men
that
are
but
once
born
,
till
a
second
birth
come
,
by
the
Spirit
of
Jesus
Christ
.
The
ground
of
this
may
be
taken
from
the
foregoing
discourse
,
and
it
is
chiefly
twofold
,
one
is
,
because
they
are
not
in
Iesus
Christ
,
in
whom
his
soul
is
well
pleased
;
another
is
,
because
they
cannot
suit
and
frame
their
carriage
to
his
pleasure
:
since
all
mankind
hath
fallen
under
the
displeasure
of
the
most
high
God
,
by
sinning
against
him
,
in
preferring
the
pleasure
of
the
flesh
,
and
the
pleasure
of
Satan
,
to
the
pleasure
of
God
,
there
can
be
no
atonement
found
to
pacifie
him
,
no
sacrifice
to
appease
him
,
no
ransome
to
satisfie
his
Justice
,
but
that
one
perfect
offering
for
sin
,
Iesus
Christ
,
the
propitiation
for
the
sins
of
the
elect
world
.
This
the
Father
accepts
,
in
the
name
of
sinners
;
and
in
testimony
of
his
acceptance
,
he
did
two
several
times
,
by
a
voice
from
Heaven
,
declare
first
to
a
multitude
,
Matth.
3.17
.
and
then
to
the
beloved
Disciples
,
Matth.
17.5
.
and
both
times
,
with
great
Majesty
and
solemnity
(
as
did
become
him
)
that
this
is
his
well-beloved
Son
,
in
whom
his
soul
is
well
pleased
.
It
pleased
God
,
to
make
the
stream
of
his
love
,
to
take
another
channel
after
mans
sin
,
and
not
to
run
immediatly
towards
wretched
man
;
but
he
turned
the
current
of
his
love
another
way
,
to
his
own
Son
,
whom
he
choosed
for
that
end
,
to
reconcile
man
and
bring
him
into
favour
:
and
his
love
going
about
,
by
that
compass
,
comes
in
the
●ssue
,
towards
poor
sinners
,
with
the
greater
force
.
He
hath
appointed
Christ
the
meeting-place
with
sinners
,
the
dayes-man
to
lay
his
hands
on
both
;
and
therefore
he
is
God
to
lay
his
hand
on
God
,
and
Man
to
lay
his
hand
on
man
,
and
bring
both
into
a
peaceable
,
and
amicable
conjunction
.
Now
then
,
whoever
are
not
in
Iesus
Christ
,
as
is
spoken
,
vers.
1.
certainly
they
cannot
please
God
,
do
what
they
can
;
because
God
hath
made
Christ
the
Center
,
in
which
he
would
have
the
good
pleasure
of
sinners
meeting
with
his
good
pleasure
;
and
therefore
without
faith
it
is
impossible
to
please
God
,
Heb.
11.6
.
not
so
much
for
the
excellency
of
the
act
it self
,
as
for
the
well-pleasing
object
to
it
,
Christ
.
The
love
of
the
Father
is
terminat
in
Him
,
His
Justice
is
sati●fied
in
Him
.
His
love
is
well
pleased
with
the
excellency
of
His
person
:
He
finds
in
him
an
object
of
delight
,
which
is
no
where
else
:
and
His
Justice
is
well
pleased
with
the
sufficiency
and
worthiness
of
His
ransome
:
and
without
this
compass
,
there
is
neither
satisfaction
to
the
one
,
nor
to
the
other
:
so
then
whatsoever
you
are
,
how
high
soever
your
degree
in
the
world
,
how
sweet
soever
your
disposition
,
let
your
natures
be
never
so
good
,
your
carriage
never
so
smooth
,
yet
certainly
there
is
nothing
in
all
,
that
can
please
God
,
either
by
an
object
of
love
,
or
a
price
for
justice
.
You
are
under
that
eternal
displeasure
,
which
will
fall
on
and
crush
you
to
pieces
:
mountains
will
not
be
so
heavy
,
as
it
will
appear
in
that
great
day
of
his
wrath
,
Rev.
6.
I
say
,
you
cannot
come
from
under
that
imminent
weight
of
eternal
wrath
,
unless
you
be
found
in
Iesus
Christ
,
that
blessed
place
of
immunity
and
refuge
,
if
you
have
not
forsaken
your selves
,
and
your
own
natures
,
and
denied
your
own
righteousnnss
as
dung
,
to
be
found
in
him
,
cloathed
with
his
righteousness
and
satisfaction
.
If
the
delight
and
pleasure
of
your
soul
,
do
not
co-incide
and
fall
in
at
one
place
,
with
the
delight
and
good
pleasure
of
the
Father
,
that
is
,
upon
his
well-beloved
Son
.
Certainly
,
the
pleasure
and
good
will
of
God
hath
not
as
yet
fallen
upon
you
,
and
met
with
you
;
therefore
if
you
would
please
God
,
be
pleased
with
Christ
:
and
you
cannot
do
him
a
greater
pleasure
,
then
believe
in
him
,
Joh.
5.23
.
that
is
,
absolutely
resign
your selves
unto
him
,
for
salvation
and
sanctification
.
The
other
ground
is
,
Such
as
are
in
the
flesh
cannot
frame
their
spirits
,
affections
and
wayes
,
to
Gods
good
pleasure
;
for
their
very
wisdome
,
the
very
excellency
that
is
in
them
,
is
enmity
to
God
,
and
cannot
subject
to
His
Law
;
and
therefore
they
cannot
please
him
.
I
am
sure
,
you
may
easily
reflect
upon
your selves
,
and
find
not
with
much
search
,
but
upon
all
these
,
as
the
Prophet
Ier.
2.34
.
speaks
,
that
it
is
not
the
study
and
businesse
you
have
undertaken
,
To
please
God
,
but
the
bent
,
and
main
of
your
aims
and
endeavours
is
,
to
please
your selves
,
or
to
please
men
.
This
makes
many
mens
pains
,
even
in
Religion
,
displeasing
to
God
;
because
they
do
not
indeed
mind
his
pleasure
,
but
their
own
,
or
others
satisfaction
:
what
they
do
,
is
but
to
con●orm
to
the
custome
of
the
time
,
or
commandments
of
men
,
or
their
own
humour
,
and
all
this
must
needs
be
abominable
to
God
.
Truly
,
that
which
is
in
great
account
among
men
,
is
abomination
to
God
,
as
our
Saviour
speaks
of
the
very
righteousness
,
and
professed
piety
of
the
Pharisees
,
Luk.
16.25
.
the
more
you
please
your selves
and
the
world
,
the
further
you
are
from
pleasing
God
.
The
very
beginning
of
pleasing
God
,
is
,
when
a
soul
falls
in
displeasure
at
it self
,
and
abhorrency
of
his
own
loathsomness
;
therefore
it
is
said
,
The
humble
and
contrite
spirit
I
will
look
unto
,
and
dwell
with
him
,
and
such
sacrifices
do
please
God
,
Isai.
66.2
.
P●al.
51.17
.
For
the
truth
is
,
God
never
begins
to
be
pleasant
and
lovely
to
a
soul
,
till
it
begin
to
fall
out
of
love
with
it self
,
and
grow
loathsome
in
its
own
eyes
.
Therefore
you
may
conclude
this
of
your selves
,
That
with
many
of
you
God
is
not
well
please●
,
although
you
be
all
baptized
unto
Christ
,
and
do
all
eat
of
that
same
spiritual
meat
,
and
drink
of
that
same
spiritual
drink
,
though
you
have
all
Church-priviledges
,
yet
with
many
of
you
God
is
not
well
pleased
,
as
1
Cor.
10.2
,
3
,
4
,
5.
not
only
because
these
works
of
the
flesh
that
are
directly
opposite
to
his
known
will
,
such
as
fornication
,
murmuring
,
grudging
at
Gods
dispensation
,
cursing
and
swearing
,
lying
,
drunkenness
,
anger
,
malice
,
stri●e
,
variance
,
and
such
like
,
abound
as
much
among
you
as
that
old
people
;
But
even
these
of
you
,
that
may
be
free
from
gross
opposition
to
his
holy
will
,
your
nature
hath
the
seed
of
all
that
enmity
,
and
you
act
enmity
in
a
more
covered
way
:
you
are
so
well
pleased
with
your selves
,
your
chief
study
is
to
please
men
:
you
have
not
given
your selves
to
this
study
,
To
conform
your selves
to
the
pleasure
of
God
;
therefore
know
your
dreadful
condition
,
you
cannot
please
God
,
without
whose
favour
and
pleasure
,
you
cannot
but
be
eternally
displeased
and
tormented
in
your selves
.
Certainly
,
though
now
you
please
your selves
,
yet
the
day
sh●ll
come
,
that
you
shall
be
contrary
to
your selves
,
and
all
to
you
,
as
it
is
spoken
as
a
punishment
of
the
Iews
,
1
Thess
2
15.
and
the●e
are
some
earnest
of
it
in
this
life
:
many
wicked
persons
a●e
set
contrary
to
themselve●
,
and
all
to
them
:
they
are
like
Esau
,
their
hand
against
all
,
and
all
mens
hand
against
them
;
yea
,
their
own
consciences
continually
vexing
them
:
this
is
a
fruit
of
that
●●ndamental
discord
,
and
enmity
between
men
and
God
,
and
if
you
find
it
not
now
,
you
shall
find
it
hereafter
.
But
as
for
you
that
are
in
Jesus
Christ
,
who
being
displeased
with
your selves
,
have
fl●d
in
to
the
well-beloved
,
in
whom
the
Father
is
well
pleased
,
to
escape
Gods
displeasure
;
I
say
unto
such
,
your
persons
,
God
is
well
pleased
with
in
Christ
,
and
this
shall
make
way
and
place
for
acceptance
to
your
weak
and
imperfect
performances
,
this
is
the
ground
of
your
peace
and
acceptance
:
and
you
would
take
it
so
,
and
it
shall
yeeld
you
much
peace
,
when
you
cannot
be
pleased
with
your selves
.
But
I
would
charge
that
upon
you
,
that
as
you
by
believing
are
well
pleased
with
Christ
,
so
you
would
henceforth
study
,
to
walk
worthy
of
your
Lord
into
all
well-pleasing
,
being
fruitful
in
every
good
work
,
and
increasing
in
the
knowledge
of
God
,
Col.
1
10.
This
is
that
,
to
which
you
are
called
,
to
such
a
work
as
may
please
him
,
to
conform
your selves
even
to
His
pleasure
and
will
:
If
you
love
him
,
you
cannot
but
fashion
your selves
so
as
he
may
be
pleased
.
O
how
exact
and
observant
is
love
of
that
which
may
ingratiat
it
fell
in
the
beloveds
favour
?
It
is
the
most
studious
thing
to
please
,
and
most
afraid
of
displeasing
.
Ene●h
had
a
large
and
honourable
testimony
,
as
ever
was
given
to
man
,
that
he
pleased
God
,
Heb.
11.5
.
I
beseech
you
be
ambitious
of
this
after
a
holy
manner
:
labour
to
know
his
will
,
and
that
for
this
end
,
that
you
may
approve
it
,
and
prove
it
,
that
you
may
do
that
good
and
acceptable
will
of
God
:
let
his
pleasure
be
your
rule
,
your
law
,
to
which
all
within
you
may
conform
it self
.
Though
you
cannot
attain
an
exact
correspondence
with
his
pleasure
,
but
in
many
things
you
will
offend
;
yet
certainly
this
will
be
the
resolved
study
of
your
hearts
,
how
to
please
him
;
and
in
a●
far
as
you
cannot
please
him
,
you
will
be
displeased
with
your selves
:
But
then
,
I
would
advise
you
,
in
as
far
as
you
are
displeased
with
your selves
,
for
not
pleasing
God
,
be
as
much
well
pleased
with
Christ
,
the
pleasing-sacrifice
and
atonement
;
and
this
shall
please
God
as
much
as
your
obedience
could
do
,
or
your
disobedience
can
displease
him
.
To
Him
be
praise
and
glory
.
SERMON
XXIII
.
Rom.
8.9
.
But
ye
are
not
in
the
flesh
,
but
in
the
spirit
,
if
so
be
that
the
Spirit
of
God
dwell
in
you
.
Now
if
any
man
,
&c.
APplication
is
the
very
life
of
the
Word
,
at
least
it
is
a
necessary
condition
,
for
the
living
operation
of
it
:
the
application
of
the
Word
to
the
hearts
of
hearers
by
Preaching
,
and
the
application
of
your
hearts
again
to
the
Word
by
meditation
,
these
two
meeting
together
,
and
striking
one
upon
another
,
will
yeeld
fire
.
Paul
speaks
of
a
right
dividing
of
the
word
of
truth
,
2
Tim.
2.13
.
not
that
ordinary
way
of
cutting
it
all
in
parcells
,
and
dismembering
it
,
by
manifold
divisions
,
which
I
judge
makes
it
loss
much
of
its
vertue
,
which
consists
in
union
,
though
some
have
pleasure
in
it
,
and
think
it
profitable
;
yet
I
do
not
see
that
this
was
the
Apostolick
way
,
that
either
they
preached
it
themselves
or
recommended
it
to
others
;
but
rather
he
means
,
the
real
distribution
of
the
food
of
souls
unto
their
various
conditions
,
as
it
is
the
duty
of
a
Steward
to
be
both
faithful
and
wise
in
that
,
to
give
every
one
their
own
portion
:
And
as
it
is
the
Pastors
duty
thus
to
distribute
the
Word
of
God
unto
you
,
so
it
is
your
part
to
apply
it
home
to
your selves
,
without
which
application
,
the
former
division
of
the
Word
aright
,
will
not
seed
your
souls
:
If
every
man
act
not
the
Pastor
to
his
own
heart
,
it
cannot
profit
.
Now
indeed
,
the
right
application
of
the
Word
to
souls
,
is
the
difficultest
part
of
Preaching
,
and
it
is
the
hardest
point
of
hearing
;
in
which
there
needs
both
much
affection
and
much
direction
,
the
one
to
be
serious
and
earnest
in
it
,
the
other
to
be
wise
and
prudent
in
it
:
without
suitable
affection
,
it
will
not
passe
into
the
substance
of
the
soul
to
feed
it
,
no
more
then
the
stomack
can
digest
meat
,
that
wants
convenient
heat
;
and
without
discretion
and
wisdom
,
to
choose
our
own
portion
,
it
will
not
yeeld
convenient
food
,
but
increase
humours
and
superfluities
,
or
distemper
our
spirits
.
That
which
I
look
at
in
these
words
,
is
,
the
discretion
and
prudence
of
this
wise
Steward
in
Gods
House
,
after
he
hath
represented
the
wretched
and
woful
estate
of
them
that
are
in
the
flesh
,
how
their
natures
cannot
but
act
enmity
against
God
,
how
their
end
is
death
and
destruction
,
he
subjoyns
in
due
season
a
suitable
encouragement
to
believers
,
you
are
not
in
the
flesh
,
&c.
Because
there
is
no
man
so
sensible
of
that
corruption
that
dwells
within
,
as
he
that
is
in
part
renewed
;
as
pain
to
a
healthful
body
is
most
sensible
,
and
as
the
abundance
of
light
makes
a
larger
discovery
of
what
is
disordered
and
defiled
in
the
house
;
therefore
such
upon
the
hearing
of
the
accursed
estate
of
men
in
nature
,
of
their
natural
rebellion
against
God
,
and
Gods
displeasure
against
them
,
they
are
most
ready
,
I
say
,
to
apply
suc●
things
to
themselves
,
to
the
weakning
of
their
own
h●nds
,
and
sadning
of
their
hearts
,
as
the
upright-hearted
Disciples
were
more
ready
to
take
with
the
challenge
of
betraying
Christ
,
than
the
false-hearted
Iudas
:
Therefore
the
Apostle
prevents
such
an
abuse
of
the
Doctrine
,
by
making
application
of
the
better
part
unto
the
Romanes
,
but
for
you
,
ye
are
not
of
the
flesh
,
&c.
Indeed
,
self-examination
is
necessary
,
and
it
s
like
the
chewing
of
the
meat
before
it
be
sent
into
the
stomack
,
it
is
as
necessary
and
precedent
before
right
application
.
I
wish
that
every
one
of
you
would
consider
well
what
this
living
Word
concerns
you
!
it
is
the
ground
of
all
our
barrenness
,
no
man
bring●
this
home
to
himself
which
is
spoken
to
all
:
but
truly
the
Lord
●peaks
to
all
,
that
every
man
may
speak
to
himself
,
and
ask
at
his
own
heart
,
what
is
my
concernment
in
it
?
what
is
my
portion
?
As
for
you
whom
the
Lord
hath
put
upon
this
search
of
your selves
,
and
hath
once
made
you
to
find
your selves
in
the
black
roll
of
perdition
,
under
the
hazard
of
the
eternal
weight
of
Gods
displeasure
,
and
there
hath
shewed
unto
your
souls
a
way
of
making
pea●e
with
God
,
and
a
place
of
refuge
in
Jesus
Christ
,
which
hath
sometimes
refreshed
and
eased
your
hearts
,
and
only
was
able
to
purifie
your
consciences
,
and
calm
the
storms
that
did
arise
in
them
;
if
it
be
henceforth
your
study
To
walk
to
please
him
,
and
this
engagement
be
on
your
hearts
,
To
make
no
peace
with
the
flesh
,
and
corruption
that
dwells
in
you
,
then
,
I
say
,
the
Lord
he
calls
and
accounts
you
,
not
carnal
but
spiritual
:
though
there
be
much
carnality
in
you
,
yet
he
denominats
from
the
better
part
,
not
from
the
greatest
part
,
you
are
not
after
the
flesh
,
but
after
the
spirit
.
Though
Isaac
be
a
weak
young
child
,
and
Ishmael
the
son
of
the
bond-woman
be
a
strong
man
;
yet
thou
art
in
Gods
account
esteemed
according
to
the
promise
,
which
shall
be
the
ground
of
thy
stability
:
Isaac
must
abide
in
the
house
for
ever
,
and
grow
stronger
and
stronger
,
and
Ishmael
must
be
cast
out
and
grow
weaker
and
weaker
:
the
one
is
ordained
for
destruction
,
and
so
is
called
the
old
man
,
drawing
near
to
its
grave
;
the
other
for
life
:
and
so
is
a
new
man
,
renewed
day
by
day
.
Thus
they
are
in
Gods
promise
,
and
you
would
learn
thus
to
look
upon
it
,
not
according
to
their
present
inequality
in
strength
,
but
that
future
inequality
and
difference
,
which
is
wrapt
up
in
the
promise
of
God
,
and
the
seed
whereof
is
in
you
.
As
there
is
a
woful
penury
and
scantnesse
of
examination
in
the
most
part
of
men
,
who
are
wholly
spent
without
,
and
take
no
leasure
to
recognize
their
own
souls
;
so
there
is
a
miserable
excesse
,
and
hurtful
superfluity
of
examination
and
disputation
among
many
of
Gods
children
,
who
are
alwayes
in
reflection
,
and
almost
never
in
action
,
so
much
on
knowing
what
is
,
that
they
take
not
much
leasure
to
do
,
or
pursue
what
is
not
.
Truly
,
I
think
when
the
Apostle
commands
u●
to
examine
,
whether
we
be
in
the
faith
,
and
prove
ourselves
,
he
did
not
mean
,
to
make
it
our
perpetual
exercise
,
or
so
to
presse
it
,
as
we
should
not
endeavour
to
be
in
the
faith
,
till
we
know
whether
we
be
in
it
:
that
were
no
advancing-way
,
to
refuse
to
go
on
in
our
journey
,
till
we
know
what
progresse
we
have
made
,
as
the
custome
is
.
But
simply
and
plainly
,
I
think
,
he
intended
to
have
Christianity
begin
at
examination
,
as
the
first
returning
of
a
soul
,
must
needs
be
upon
some
inquiry
and
search
of
the
way
,
and
knowledge
upon
search
,
that
our
former
way
was
wrong
,
and
this
is
only
right
.
But
if
this
be
the
Porch
to
enter
at
,
will
you
sit
down
and
dwell
in
it
,
and
not
go
on
into
the
Palace
it self
?
Because
you
must
begin
to
search
what
you
have
learned
wrong
,
that
now
you
may
unlea●n
it
,
will
you
be
ever
about
the
learning
to
know
your
condition
;
and
by
this
means
never
attain
to
the
knowledge
of
the
truth
?
But
when
you
have
upon
any
inquiry
,
found
your selves
out
of
the
way
,
you
should
not
entertain
that
dispute
long
;
but
hea●ken
to
the
plain
voice
of
the
Gospel
that
●ounds
unto
you
,
This
is
the
way
,
walk
in
it
;
I
am
the
way
,
saith
Christ
,
enter
at
me
,
by
believing
in
me
:
Now
,
once
having
found
that
you
are
unbelievers
by
nature
,
to
suspend
believing
,
till
you
prove
whether
you
be
in
the
faith
,
is
unreasonable
and
impossible
;
for
certainly
having
once
●ound
your selves
void
of
it
,
you
must
first
have
it
,
before
you
know
that
you
have
it
,
you
must
fi●st
apply
to
action
,
and
afterward
your
examination
shall
be
more
easie
.
But
I
would
tell
a
more
profitable
improvement
of
such
representations
of
the
sinfull
and
miserable
estate
of
the
ungodly
world
,
then
you
use
to
make
of
it
:
and
,
I
think
,
it
is
that
the
Apostles
intend
,
in
the
frequent
turning
the
eyes
of
Saints
about
,
to
the
accursed
state
of
the
world
;
partly
consolation
,
and
partly
some
provocation
to
suitable
walking
:
things
that
are
opposite
,
a●e
best
known
by
compa●ison
one
with
another
;
each
of
them
casts
abroad
a
light
to
see
the
other
by
.
Therefore
it
is
that
the
Apostles
do
frequently
remind
the
converted
Gentiles
,
of
the
wretched
estate
the
world
lyes
into
,
and
themselves
once
were
into
.
You
see
it
,
1
Cor.
6.11
.
And
such
were
some
of
you
,
but
now
ye
are
washed
.
And
Ephes.
2.1
.
You
who
were
dead
in
sins
hath
he
quickned
.
There
is
not
any
thing
will
more
commend
unto
a
Christian
the
grace
of
God
towards
him
,
nor
to
look
abroad
round
about
him
,
and
take
a
view
of
the
whole
world
,
lying
in
wickedness
;
and
then
to
lock
backward
to
what
himself
once
was
,
and
compare
it
with
what
the
free
grace
of
God
hath
made
him
.
O
what
a
soul-ravishing
contemplation
is
that
!
1
Ioh.
5
19.
And
we
●now
that
we
are
of
God
,
and
the
whole
world
lyes
in
wickedn●sse
:
how
doth
this
highten
the
price
of
grace
,
and
how
much
doth
it
add
to
a
souls
inward
contentment
,
to
think
what
it
was
of
it self
,
and
what
it
would
undoubtedly
have
been
,
if
not
thus
wonderfully
surprized
!
One
used
alwayes
to
look
to
those
below
him
,
that
he
might
n●●
en●y
these
above
him
.
Truly
it
might
do
well
here
,
when
a
Christian
is
grieved
and
disquieted
,
because
he
hath
not
attained
to
that
desired
measure
of
the
Image
of
God
,
and
fellowship
with
him
,
To
cast
a
look
about
him
,
to
the
miserable
and
hopeless
estate
of
so
many
thousands
,
who
have
the
image
of
Satan
so
visibly
engraven
on
them
,
and
have
no
inward
stirring
after
this
blessed
Image
;
and
reflect
a
little
backward
,
to
the
hole
of
the
pit
whence
he
was
taken
,
to
look
upon
that
primitive
estate
that
grace
found
him
into
,
so
loathsome
as
is
described
,
Ezek.
16.
Would
not
such
a
double
sight
,
think
you
,
make
him
break
out
in
admiration
,
and
be
powerful
to
silence
and
compose
his
spirit
?
O
to
think
,
that
I
was
once
in
that
black
roll
,
of
these
excluded
from
the
Kingdom
!
such
were
some
of
you
,
and
then
to
consider
,
That
my
name
was
taken
out
,
and
washed
by
the
blood
of
Christ
,
to
be
enrolled
in
the
Register
of
Heaven
;
what
an
astonishing
thing
is
it
!
you
see
,
in
nature
,
God
hath
appointed
contrarieties
,
and
varieties
to
beautifie
the
world
;
and
certainly
,
many
things
could
not
be
known
how
good
and
beneficial
they
are
,
but
by
the
smart
and
hurt
of
that
which
is
opposite
to
them
:
as
you
could
not
imagine
the
good
of
light
,
but
by
some
sensible
experience
of
the
evil
of
darkness
:
Heat
,
you
could
not
know
the
benefit
of
it
,
but
by
the
vexation
of
cold
.
Thus
he
maketh
one
to
commend
another
,
and
both
to
beautifie
the
world
.
It
is
thus
in
art
,
contrariety
and
variety
of
colours
and
lines
,
make
up
one
beauty
:
diversity
of
sounds
makes
a
sweet
harmony
.
Now
this
is
the
art
and
wisdom
of
God
,
in
the
dispensation
of
his
grace
,
He
setteth
the
misery
of
some
,
beside
the
happiness
of
others
;
that
each
of
them
may
aggravat
another
:
he
puts
light
beside
darkness
,
spirit
,
sore-against
flesh
;
that
so
Saints
may
have
a
double
accession
to
their
admiration
at
the
goodness
and
grace
of
God
,
and
to
their
delight
and
complacency
in
their
own
happiness
:
he
presents
the
state
of
men
out
of
Christ
,
that
you
may
wonder
how
you
are
translated
,
and
may
be
so
abundantly
satisfied
,
as
not
to
exchange
your
portion
for
the
greatest
Monarchs
.
Then
,
I
say
,
this
may
provoke
us
,
and
perswade
us
to
more
suitable
walking
.
Doth
he
make
such
a
difference
,
O
do
not
you
unmake
it
again
!
do
not
confound
all
again
,
by
your
walking
after
the
course
of
the
world
:
conformity
to
the
world
is
a
confusion
of
what
God
hath
separated
:
Has
infinit
grace
translated
you
from
that
kingdom
of
darkness
to
light
,
O
then
walk
in
that
light
,
as
children
of
light
!
are
ye
such
,
owne
your
stations
:
consider
your
relations
,
and
make
your selves
ashamed
at
the
very
thoughts
of
sin
:
he
points
out
the
deformed
and
ugly
face
of
the
conversation
of
the
world
,
that
you
may
fall
in
love
with
the
beauty
of
holiness
:
as
the
Lacedemonians
wont
to
let
their
child●en
see
their
slaves
drunk
,
that
the
bruitish
and
abominable
posture
of
such
in
that
sin
,
might
imprint
in
the
hearts
of
their
children
a
detestation
of
such
a
vice
.
Certainly
,
the
Lord
calls
you
to
mind
often
what
you
have
been
,
and
what
the
world
about
you
is
;
not
to
engage
you
to
it
,
but
to
alienat
your
minds
from
the
deformity
of
sin
,
and
to
commend
to
you
the
beauty
of
obedience
.
You
would
learn
to
make
this
holy
use
and
advantage
,
of
all
the
wickedness
the
world
lyeth
into
,
To
behold
in
it
,
as
in
a
glasse
,
your
own
image
and
likenesse
;
that
when
you
use
to
hate
or
despise
others
,
you
may
rather
loath
and
dislike
your selves
,
as
having
that
same
common
nature
;
and
wonder
at
the
goodness
of
God
that
makes
such
difference
,
where
none
was
.
This
were
the
way
to
make
gain
of
the
most
improfitable
thing
in
the
world
,
that
is
the
sins
of
other
men
;
for
ordinarily
the
seeing
and
speaking
of
them
,
doth
rather
dispose
us
,
and
incline
us
to
more
liberty
to
sin
.
Many
look
on
them
with
delight
,
some
with
contempt
and
hatred
of
these
that
commit
them
,
but
few
know
how
to
speak
or
look
on
sin
it self
with
indignation
,
or
themselves
,
because
of
the
seeds
of
it
within
them
with
abhorrency
.
I
would
think
if
we
were
circumspect
in
this
,
the
worse
the
world
is
,
we
might
be
the
better
,
the
worse
the
times
are
,
we
might
spend
it
better
,
the
more
pride
we
see
,
it
might
make
us
the
more
humble
,
the
more
impiety
and
impurity
abounds
it
might
provoke
us
to
a
further
distance
from
,
and
disconformity
with
,
the
world
:
Thus
if
we
were
wise
we
might
extract
gold
out
of
the
dung-hill
,
and
suck
honey
out
of
the
most
poysonable
weed
.
The
surrounding
igno●ance
,
and
wickedness
of
the
world
,
might
cause
a
holy
Antiperistasis
in
a
Christian
,
by
making
the
grace
of
God
unite
it self
,
and
work
more
powerfully
;
as
fire
out
of
a
cloud
,
and
shine
more
brightly
,
as
a
torch
in
the
darkness
of
the
night
.
As
for
you
,
whose
woful
estate
is
here
described
,
who
are
yet
in
the
flesh
,
and
enemies
to
God
by
nature
,
I
would
desire
you
to
be
stirred
up
at
the
consideration
of
this
,
that
there
are
some
who
are
delivered
out
of
that
prison
,
and
that
some
have
made
peace
with
God
,
and
are
no
more
enemies
but
friends
,
and
fellow-Citizens
of
the
Saints
.
If
the
case
were
left
wholly
incurable
and
desperat
,
you
had
some
ground
to
continue
in
your
sins
and
security
;
But
now
when
you
hear
a
remedy
is
pos●ible
,
and
some
have
been
helped
by
it
,
I
wonder
that
ye
do
not
upon
this
door
of
hope
offered
,
b●s●ir
your selves
,
that
you
may
be
these
who
are
here
excepted
,
But
you
are
not
in
the
flesh
:
since
some
are
,
why
may
not
I
be
?
Will
you
awake
your selves
with
this
alarm
!
If
you
had
any
desire
after
this
estate
,
certainly
such
a
hope
as
this
,
would
give
you
feet
to
come
to
Jesus
Christ
;
for
these
are
the
legs
of
the
soul
,
some
desire
of
a
better
estate
,
and
some
probability
of
it
conceived
by
hope
.
SERMON
XXIV
.
Rom.
8.9
.
—
If
so
be
that
the
Spirit
of
God
dwell
in
you
.
Now
if
any
man
,
&c.
BVt
will
God
in
very
deed
dwell
with
men
on
earth
!
2
Chron.
6.18
.
it
was
the
wonder
of
one
of
the
wisest
of
men
:
and
indeed
,
considering
his
infinit
Highness
,
above
the
hight
of
Heaven
;
his
immense
and
incomprehensible
greatnesse
,
that
the
Heaven
of
Heavens
cannot
contain
him
;
and
then
the
basenesse
,
emptinesse
and
worthlessnesse
of
man
,
it
may
be
a
wonder
to
the
wisest
of
Angels
:
and
what
is
it
,
think
you
,
the
Angels
desire
to
look
into
,
but
this
incomprehensi●le
mystery
,
of
the
descent
of
the
most
High
,
to
dwell
among
the
lowest
and
vilest
of
the
creatures
!
But
as
Solomons
Temple
,
and
these
visible
symbols
of
Gods
presence
,
were
but
shadows
of
things
●o
come
,
the
substance
whereof
is
exhibited
under
the
Gospel
▪
so
that
wonder
was
but
a
shadow
or
type
of
a
greater
and
more
real
wonder
,
of
Gods
dwelling
on
the
earth
now
.
It
was
the
wonder
,
shall
God
dwell
with
man
,
among
the
rebellious
sons
of
A●●m
!
But
behold
a
greater
wonder
since
Christ
came
,
God
dwelling
in
man
,
●●st
personally
in
the
Man
Christ
,
in
whom
the
fulnesse
of
the
God-head
dwelt
bodily
,
then
gra●iously
in
the
seed
of
Christ
,
in
man
by
His
Spirit
;
and
this
makes
men
spiritu●l
,
if
so
be
the
Spirit
of
Christ
dwell
in
you
.
You
heard
of
the
f●●st
in-dwelling
,
ver.
3.
God
sending
his
own
Son
in
the
likenesse
of
sinful
flesh
,
the
inhabita●ion
of
the
Divine
Nature
in
our
flesh
,
which
had
the
likenesse
of
sinful
●●esh
,
but
without
sin
;
for
he
sanctified
himself
for
our
cause
.
And
truly
,
this
mysterious
and
wonderful
inhabitation
,
is
not
only
a
pledge
of
the
other
,
That
God
shall
dwell
in
sinful
men
by
his
Spirit
;
but
in
order
of
nature
,
it
hath
some
influence
upon
the
other
,
without
which
God
could
not
have
dwelt
in
us
.
There
is
so
much
distance
and
disproportion
between
his
Majesty
and
us
,
that
we
could
not
be
well
united
,
but
by
this
interveening
,
God
coming
down
f●●st
a
step
,
into
the
holy
nature
of
the
Man
Christ
,
that
from
thence
he
might
go
into
the
sin●ul
nature
of
other
men
.
Our
sin●ul
and
rebellious
nature
behoved
to
be
first
sanctified
this
way
,
by
the
pers●nal
in-dwelling
of
God
in
our
flesh
;
and
this
had
made
an
easie
passage
into
sinful
Us
,
for
His
Spirit
to
dwell
into
us
powerfully
and
graciously
;
therefore
the
Spirit
of
Christ
is
said
to
dwell
in
us
,
Christs
Spirit
,
not
only
because
proceeding
from
Him
as
from
the
Father
;
but
particularly
,
because
the
inhabitation
or
operation
of
the
Spirit
in
us
,
is
the
proper
result
and
fruit
of
that
glorious
union
of
our
nature
with
him
.
He
took
our
flesh
,
that
he
might
send
us
His
Spirit
.
And
O
what
a
blessed
exchange
was
this
!
He
came
and
d●elt
in
our
nature
,
that
so
He
might
dwell
in
us
:
He
took
up
a
Shop
,
as
it
were
,
in
our
flesh
,
that
He
might
work
in
us
,
and
make
us
again
conformed
to
God
.
We
shall
not
cut
this
asunder
into
many
parts
;
you
see
the
words
contain
plainly
The
very
essential
definition
of
a
spiritual
man
,
and
of
a
Christian.
You
find
a
spiritiual
man
and
a
Christian
equivalent
in
this
ver.
that
is
to
say
,
they
are
taken
for
one
and
the
self
same
thing
,
and
so
they
are
reciprocal
of
equal
extent
and
restraint
;
every
Christian
is
one
a●ter
the
Spirit
,
and
whosoever
is
after
the
Spirit
is
a
Christian
:
one
of
Christs
,
and
one
a●ter
the
Spirit
is
one
thing
.
Now
the
definition
of
the
Christian
is
taken
from
that
which
really
and
essentially
constitutes
him
such
.
He
is
one
in
whom
the
Spirit
of
Christ
dwells
,
that
makes
him
one
after
the
Spirit
,
that
makes
him
one
of
Christs
,
because
it
is
the
Spirit
of
Christ
.
As
if
you
define
what
a
man
is
,
you
could
not
do
it
better
then
thus
,
he
is
one
endowed
with
a
reasonable
soul
:
So
the
Apostle
gives
you
the
very
soul
and
form
of
a
Christian
,
which
differenceth
from
all
others
.
As
the
soul
is
to
the
body
to
make
up
a
man
,
so
the
Spirit
of
Christ
is
to
the
soul
and
spirit
of
a
man
,
to
make
up
a
Christian
:
as
the
absence
or
presence
of
the
soul
makes
or
unmakes
a
man
,
so
the
absence
or
presence
of
this
Spirit
makes
or
unmakes
a
Christian
,
for
you
see
he
makes
it
reciprocal
.
If
you
be
Christian●
,
the
Spirit
dwells
in
you
,
but
if
the
Spirit
dwell
not
in
you
,
you
are
not
Christians
.
A
word
then
to
the
first
of
these
,
that
a
Christian
and
a
spiritual
man
are
commensurable
one
to
another
.
It
is
true
,
there
are
Iews
who
are
not
Iews
inwardly
,
but
only
according
to
the
letter
,
Rom.
2.28
,
29.
And
so
there
are
Christians
,
so
called
,
who
are
but
so
outwardly
,
and
in
the
letter
,
who
have
no
more
of
it
but
the
name
and
vi●ible
standing
in
the
Church
;
but
we
are
speaking
of
that
which
is
truly
that
which
it
is
called
,
whose
praise
is
not
of
men
but
of
God
.
The
name
of
●
man
may
be
extended
to
a
Picture
or
Image
,
for
some
outward
resemblance
it
hath
of
him
,
but
it
is
not
a
proper
speech
:
no
more
is
it
proper
to
extend
the
Name
of
Christians
unto
the
Pictures
or
Images
of
Christians
,
such
as
are
destitute
of
this
inward
life
.
You
may
be
properly
,
according
to
Scripture-phrase
,
members
of
the
visible
body
;
but
you
cannot
have
that
real
and
blessed
relation
to
Jesus
Christ
the
Head
,
which
shall
be
the
source
of
happinesse
to
all
the
living
members
.
I
wish
you
would
take
it
so
,
and
flatter
your selves
no
more
with
Church-titles
,
as
i●
these
were
sufficient
evidences
for
your
salvation
.
You
would
all
be
called
Christians
,
but
it
fears
me
you
know
not
many
of
you
the
true
meaning
and
signification
of
that
word
,
the
most
comfortable
sense
of
it
is
hid
from
you
.
The
meaning
of
it
is
,
That
a
man
is
renewed
by
Christ
in
the
spirit
of
his
mind
.
As
Christ
and
the
Spirit
are
inseparable
,
so
a
Christian
and
a
spiritual
●ature
are
not
to
be
●ound
severed
.
Certainly
,
the
very
sound
of
the
name
whereby
you
are
called
,
imports
another
nature
and
conversation
then
is
to
be
●ound
in
many
:
You
cannot
say
that
you
have
a
shadow
of
spirituality
,
either
in
your
affections
or
actions
;
or
that
you
have
any
real
design
and
study
that
way
,
but
only
to
please
your
flesh
,
and
satisfie
the
customs
of
the
world
:
why
do
you
then
usurpe
the
name
of
Christianity
?
this
is
a
common
sacriledge
,
to
give
that
which
is
holy
unto
dogs
.
Others
give
it
to
you
,
and
you
take
it
to
your selves
.
But
know
that
though
you
please
your selves
and
others
in
this
;
yet
without
such
a
renovation
of
your
natures
,
and
such
a
sincere
study
to
be
inwardly
and
outwardly
conformed
to
the
profession
and
name
of
Christianity
,
you
have
not
your
praise
of
God
,
and
him
whom
God
praises
and
allows
not
,
he
cannot
blesse
for
ever
.
I
am
perswaded
,
there
are
some
who
are
not
only
in
the
letter
,
but
in
the
Spirit
,
whose
greatest
desire
and
design
is
,
To
be
indeed
what
they
professe
;
and
such
their
praise
is
of
God
,
and
if
God
praise
them
now
,
they
shall
be
made
to
praise
him
for
ever
hereaf●er
:
such
are
allowed
to
take
the
name
,
and
honourable
style
of
Christianity
unto
them
:
You
are
Christs
,
nearly
interessed
in
him
:
and
if
you
be
Christs
own
,
he
cannot
be
happy
without
you
;
for
such
was
his
love
,
that
he
would
not
be
happy
alone
in
Heaven
,
but
come
down
to
be
miserable
with
us
:
and
now
that
he
is
again
happy
in
Heaven
,
certainly
he
cannot
enjoy
it
long
alone
,
but
he
must
draw
up
his
members
unto
the
fellowship
of
that
glory
.
Now
the
other
thing
,
that
which
gives
even
beeing
to
a
Christian
,
is
,
The
Spirit
of
Christ
dwelling
in
him
.
Of
this
inhabitation
we
shall
not
say
so
much
as
the
comparison
,
being
strained
,
will
yeeld
,
neither
expatiat
into
many
notions
about
it
:
I
wish
rather
we
went
home
with
some
desires
kindled
in
us
,
after
such
a
noble
guest
as
the
Holy
Spirit
is
,
and
that
we
were
begun
once
to
weary
of
●he
base
and
unclean
guests
that
we
lodge
within
us
,
to
our
own
destruction
.
That
which
I
said
,
that
the
Spirit
is
to
a
Christian
what
the
soul
is
to
a
man
,
if
well
considered
,
might
present
the
absolute
necessity
and
the
excellency
of
this
unto
your
eyes
.
Consider
what
a
thing
the
body
is
without
the
soul
,
how
defiled
and
deformed
a
piece
of
dust
it
is
,
void
of
all
sense
and
life
,
loathsome
to
look
upon
.
Truly
the
soul
of
man
by
nature
is
in
no
better
case
,
till
this
Spirit
enter
;
it
hath
no
light
in
it
,
no
life
in
it
,
it
is
a
dark
dungeon
,
such
as
is
described
,
Ephes.
4.18
.
Having
the
understanding
darkned
,
being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
blindnesse
of
their
hearts
.
You
have
both
in
that
word
,
d●rknesse
and
deadnesse
,
want
of
that
shining
light
of
God
in
the
mind
,
●o
that
it
cannot
discern
spiritual
things
,
that
makes
to
our
eternal
peace
:
all
the
plainnesse
and
evidence
of
the
Gospel
,
though
it
did
shine
as
a
Sun
about
you
,
cannot
make
you
see
or
apprehend
either
your
own
misery
,
or
the
way
to
help
it
;
because
your
dungeon
is
within
:
the
most
part
cannot
form
any
●ensible
notion
of
spiritual
things
,
that
are
daily
sounding
unto
them
in
the
Word
.
The
eye
of
the
mind
is
put
ou●
,
and
if
it
be
darknesse
,
how
great
is
that
darknesse
?
Certainly
the
whole
man
is
without
light
,
and
your
way
and
walk
must
be
in
the
dark
,
and
indeed
it
appears
that
it
is
dark
night
with
many
souls
;
because
if
it
were
not
dark
,
they
could
not
run
out
all
their
speed
among
pits
and
snares
,
in
the
way
to
destruction
.
And
from
this
woful
defect
,
flows
the
alienation
of
the
whole
soul
from
the
life
of
God
;
that
primitive
light
being
eclipsed
,
the
soul
is
separated
from
the
influence
of
Heaven
:
and
as
Nebuchadnezzars
soul
acted
only
in
a
bruital
way
,
when
driven
out
amongst
beasts
;
so
the
soul
of
man
,
being
driven
out
from
the
presence
of
the
Lord
,
may
act
in
a
way
common
to
beasts
,
or
in
some
rational
way
in
things
that
concern
this
life
,
but
it
is
wholly
spoiled
of
that
divine
life
of
communion
with
God
:
it
cannot
taste
,
smell
or
savour
such
things
.
O
if
it
were
visible
unto
us
,
the
state
of
the
ruinous
soul
,
we
would
raise
a
more
bitter
lamentation
over
it
,
then
the
Iews
did
over
Ierusalem
,
or
the
Kings
and
Merchants
have
reason
to
do
over
fallen
Babylon
!
Truly
,
we
might
bemoan
it
thus
,
how
is
the
faithful
city
become
a
harlot
,
righteousnesse
lodged
in
it
,
but
now
murderers
,
Isa.
1.21
.
Man
was
once
the
dwelling
place
of
princely
and
divine
graces
and
ve●tues
,
the
Lord
himself
was
there
,
and
then
how
comely
and
beautiful
was
the
soul
!
But
now
it
is
like
the
desolate
cities
,
in
which
the
beasts
of
the
desertly
,
and
there
houses
are
full
of
doleful
creatures
,
where
Owls
dwell
,
and
Satyrs
dance
,
where
wilde
beasts
cry
,
and
Dragons
in
the
pleasant
Palaces
,
Isa.
13.21
,
22
and
Ier.
50.39
.
So
mighty
is
the
fall
of
the
soul
of
man
,
as
of
Babylon
,
that
it
may
be
cryed
,
It
is
fallen
,
and
become
the
habitation
of
devils
,
and
the
hold
of
every
foul
spirit
,
and
a
cage
of
every
unclean
and
hateful
bird
,
Rev.
18.2
.
All
the
beasts
flock
now
to
it
,
all
the
birds
of
darknesse
take
their
lodging
in
it
,
since
this
noble
guest
left
it
,
and
took
away
the
light
from
it
;
for
the
Sun
hath
not
shined
on
it
since
that
day
:
All
unclean
affections
,
all
beastly
lusts
,
all
earthly
desires
,
all
vain
cogitations
,
get
lodging
in
this
house
,
the
Bethel
is
become
a
Bethaven
,
the
house
of
God
become
a
house
of
vanity
,
by
the
continual
repair
of
vain
thoughts
:
the
house
of
prayer
,
is
turned
in
a
den
of
theeves
and
robbers
:
that
which
was
at
first
created
for
the
pure
service
and
worship
of
God
,
is
now
a
receptacle
of
all
the
rebellious
and
idolatrous
thoughts
and
affections
:
the
heart
of
every
man
is
become
a
Temple
full
of
Idols
.
This
is
the
state
of
it
,
and
worse
then
can
be
told
you
:
Now
judge
if
there
be
not
need
of
a
better
guest
then
these
.
O
what
absolute
necessity
is
there
of
such
a
Spirit
as
this
,
to
repair
and
reform
the
ruinous
spirit
of
man
,
to
quicken
and
enlighten
the
darkned
mind
of
man
!
even
that
Spirit
,
that
made
it
at
first
a
glorious
Palace
for
God
,
that
Spirit
that
breathed
the
soul
into
the
formed
clay
,
must
repair
these
breaches
,
and
creat
all
again
.
Now
when
the
Spirit
of
Christ
enters
into
this
vile
and
ruinous
cottage
,
he
repairs
it
,
and
reforms
it
,
he
strikes
out
lights
in
the
heart
,
and
by
a
wonderful
eye-salve
,
makes
the
eyes
open
to
see
:
He
creats
a
new
light
within
,
which
makes
him
behold
the
light
shining
in
the
Gospel
;
and
behold
all
things
are
new
,
himself
,
new
,
because
now
most
loath-some
and
vile
;
the
world
new
,
because
now
appears
nothing
but
vanity
in
the
very
perfection
of
it
;
and
God
new
,
because
another
Majesty
,
glory
,
excellency
and
beauty
shines
into
the
soul
,
then
ever
it
apprehended
.
And
as
the
Spirit
enlightens
,
so
He
enlivens
this
Tabernacle
or
Temple
,
He
kindles
a
holy
fire
in
his
affections
,
which
must
never
go
out
;
it
is
such
as
cannot
be
kindled
i●
it
go
out
,
but
by
the
beams
of
the
Sun
,
as
the
Poets
fancied
the
Vestalfire
.
The
spirit
within
the
soul
is
a
fire
to
consume
his
corruption
,
to
burn
up
his
drosse
and
vanity
:
Christ
comes
in
like
a
refiner
,
with
the
fire
of
the
Spirit
,
and
purges
away
earthly
lusts
,
and
makes
the
love
of
the
heart
pure
and
clean
,
to
burn
upward
toward
Heaven
.
This
Spirit
makes
a
Christian-soul
move
willingly
toward
God
,
in
the
wayes
that
seemed
most
unpleasant
:
It
is
an
active
principle
within
him
that
cannot
rest
,
till
it
rest
in
its
place
of
eternal
rest
,
and
delight
in
God
.
And
then
the
Spirit
reforms
this
house
,
by
casting
out
all
these
wild
beasts
that
lodged
in
it
,
these
savage
and
unruly
affections
that
domineered
in
man
:
this
strong
man
entering
in
casts
them
out
:
there
is
much
rubbish
in
old
waste
Palaces
,
Neb.
4.2
.
O
how
much
pains
is
it
to
cleanse
them
●
our
house
is
like
the
house
of
these
Nobles
,
Ier.
5.27
.
Full
of
deceit
,
as
a
cage
is
full
of
birds
,
and
our
heart
full
of
wickednesse
and
vanity
,
Jer.
4.14
.
Certainly
it
will
be
much
labour
,
to
get
your
unclean
spirits
cast
out
,
that
is
the
grosser
and
more
palpable
lusts
,
that
reign
in
you
;
but
when
these
are
gone
forth
,
yet
there
is
much
wickednesse
and
uncleannesse
in
the
heart
,
of
a
more
subtile
nature
,
and
by
long
in
dwelling
almost
incorporated
and
mingled
with
the
soul
;
and
this
will
not
be
gotten
out
with
gentle
sweeping
,
as
was
done
,
Luk.
11.25
.
that
takes
away
only
the
uppermost
filth
that
lyes
loosest
,
but
this
must
be
gotten
out
by
much
washing
and
cleansing
;
and
therefore
the
Spirit
enters
by
blood
and
water
.
There
are
idols
in
the
heart
,
to
which
the
soul
is
much
engaged
,
it
unites
and
closes
with
them
,
Ezek.
36.
and
these
must
be
cleansed
and
washed
out
.
There
is
much
deceit
in
the
heart
,
and
this
lyes
clossest
to
it
,
and
is
engrossed
into
it
:
and
indeed
this
will
take
the
help
of
fire
to
separate
it
;
for
that
is
of
the
most
active
nature
to
separate
things
of
a
diverse
nature
:
the
Spirit
must
by
these
take
out
your
drosse
,
and
all
this
the
Spirit
will
not
do
alone
,
but
honours
you
with
the
fellowship
of
this
work
;
and
therefore
you
must
lay
your
account
,
that
the
operation
and
reformation
of
this
house
,
for
so
glorious
a
Guest
,
will
be
laborious
in
the
mean
time
:
But
O
how
infinitly
is
that
compensed
!
one
hours
fellowship
with
him
alone
,
when
all
strangers
are
cast
out
,
will
compense
all
,
will
make
all
to
be
forgotten
;
the
pain
of
mortification
will
be
swallowed
up
in
the
pleasure
of
his
inhabitation
:
When
I
shall
awake
I
shall
be
satisfied
with
thy
likeness
.
When
He
shall
take
up
house
fully
in
you
,
it
will
satisfie
you
to
the
full
.
In
the
mean
time
,
as
he
takes
the
rule
and
command
of
your
house
,
so
for
the
present
he
provides
for
it
,
the
provision
of
the
soul
is
incumbent
to
this
Divine
Guest
:
and
O
how
sweet
and
satisfying
is
it
!
the
peace
and
joy
of
the
Holy
Ghost
,
which
are
the
intertainment
that
he
gives
a
soul
,
where
he
reigns
,
and
hath
brought
In
righteousnesse
,
Rom.
14.17
.
What
a
noble
train
doth
the
Spirit
bring
alongs
with
him
,
to
furnish
this
house
?
Many
rich
and
costly
ornaments
hang
over
it
,
and
adorn
it
,
to
make
it
like
the
Kings
Wise
,
all
glorious
within
,
such
as
the
ornament
of
a
meek
and
quiet
spirit
,
1
Pet.
3.4
.
which
is
a
far
more
precious
and
rich
hanging
,
than
the
most
curious
or
precious
contexture
of
corruptible
things
:
the
cloathing
of
humility
,
simple
in
shew
;
but
rich
in
substance
,
1
Pet.
5.5
.
which
enriches
and
beautifies
the
soul
that
hath
it
,
more
than
all
Solomons
glory
could
do
his
person
;
for
better
is
it
to
be
of
a
humble
spirit
with
the
lowly
,
then
divide
the
spoil
with
the
proud
,
Prov.
16.19
.
In
a
word
,
the
Spirit
makes
all
new
,
puts
a
new
man
,
a
new
fashion
and
Image
on
the
soul
,
which
suits
the
Court
of
Heaven
,
the
highest
in
the
world
;
and
is
conformed
to
the
noblest
and
highest
pattern
,
the
Holinesse
and
Beauty
of
the
greatest
King
.
And
being
lodged
within
,
O
what
sweet
fruits
is
the
Spirit
dayly
bringing
forth
to
feed
and
delight
the
soul
withall
!
Gal.
5.22
,
23.
And
he
is
not
only
a
Spirit
of
Sanctification
,
but
of
Consolation
too
;
and
therefore
of
all
,
the
most
worthy
to
be
received
into
our
hearts
,
for
he
is
a
bosome-comforter
,
Ioh.
14
16.
when
there
is
no
friend
nor
lover
without
,
but
a
soul
in
that
posture
of
Heman
,
Psal.
88.18
.
and
in
that
desolate
estate
of
the
Churches
,
Ierem.
Lament.
1.2
.
Among
all
her
lovers
she
hath
none
to
comfort
her
,
vers.
17.
Spreading
forth
her
hands
,
and
none
to
comfort
her
,
vers.
21.
Sighing
,
and
none
to
comfort
her
:
In
such
a
case
to
have
a
living
,
and
over-running
spring
of
comfort
within
,
when
all
externall
and
lower
consolations
,
like
winter-brookes
,
that
dry
up
in
summer
,
have
dryed
up
and
disappointed
thy
expectation
;
sure
this
were
a
happy
guest
,
that
could
do
this
.
O
that
we
could
open
our
hearts
to
receive
him
!
SERMON
XXV
.
Rom.
8.9
.
—
If
so
be
that
the
Spirit
of
God
dwell
in
you
.
Now
if
any
man
,
&c.
THere
is
a
great
marriage
spoken
of
,
Eph.
5.
That
hath
a
great
mystery
in
it
,
which
the
Apostle
propoundeth
as
the
samplar
and
archetype
of
all
marriages
,
or
rather
as
the
substance
;
of
which
all
conjunctions
and
relations
among
the
creatures
are
bu●
the
shaddows
.
It
is
that
marriage
between
Christ
and
his
Church
,
for
which
it
would
appear
this
world
was
builded
,
to
be
a
Palace
to
celebrat
it
into
;
and
especially
the
upper-house
,
Heaven
,
was
made
glorious
for
that
great
day
,
where
it
shall
be
solemnized
.
The
first
,
in
order
of
time
,
that
was
made
by
God
himself
in
paradise
,
certainly
to
represent
a
higher
mystery
,
The
marriage
of
the
second
Adam
with
his
Spouse
,
which
is
taken
out
of
his
bloody
side
,
as
the
Apostle
imports
,
Eph.
5.
Now
there
is
the
greatest
inequality
and
disproportion
between
the
parties
,
Christ
and
sinners
;
so
that
it
would
seem
a
desperate
matter
,
to
bring
two
such
distant
and
unequal
natures
to
such
a
neer
union
,
as
may
cast
a
copy
to
all
unions
and
relations
of
the
creatures
.
But
He
,
who
at
first
,
made
a
kind
of
marriage
between
Heaven
and
Earth
,
in
the
composure
of
man
,
and
joyned
together
an
immortal
spirit
in
such
a
bond
of
amity
with
corruptible
dust
,
hath
found
out
the
way
to
help
this
and
make
it
●easable
:
And
truly
,
we
may
conceive
the
Lord
was
but
making
way
for
this
greater
mystery
of
the
union
of
Christ
with
us
,
when
he
joyned
the
breath
of
Heaven
with
the
dust
of
the
earth
:
in
this
he
gave
some
representation
of
another
more
mysterious
conjunction
.
Now
,
the
way
,
that
the
wisdome
and
love
of
God
,
hath
found
out
to
bring
about
this
marriage
,
is
this
,
Because
there
was
such
an
infinite
distance
,
between
the
only
begotten
Son
of
God
,
who
is
the
expresse
character
of
his
Image
,
and
the
brightness
of
his
Glory
,
and
Us
sinful
mortal
creatures
,
whose
foundation
is
in
the
dust
;
therefore
it
pleased
the
Father
,
out
of
His
good-will
to
the
match
,
To
send
his
Son
down
among
men
,
and
the
Son
out
of
his
love
to
take
on
our
fl●sh
,
and
so
fill
up
that
distance
with
his
low
condescendence
,
to
be
partaker
of
flesh
and
blood
with
the
children
.
And
now
,
what
the
Lord
spoke
of
man
fallen
,
in
a
holy
kind
of
irony
or
mock
,
Behold
he
is
become
as
one
of
us
,
that
men
may
truly
say
of
the
Son
of
God
,
not
fallen
down
from
Heaven
,
but
come
down
willingly
,
Lo
he
is
become
as
one
of
us
,
like
us
in
all
things
,
except
sin
,
which
hath
made
us
unlike
our selves
.
This
bond
of
union
,
you
have
in
the
vers.
3.
Christ
so
infinitly
above
sinners
,
and
higher
then
the
Heavens
,
coming
down
so
low
,
to
be
as
like
sinners
as
might
be
,
or
could
be
profitable
for
us
,
in
the
li●eness
of
sinful
flesh
,
&c.
But
yet
this
bond
is
not
neer
enough
,
that
conjunction
seemeth
but
general
and
infirm
;
both
because
it
is
in
some
manner
common
to
all
mankind
,
who
shall
not
be
all
advanced
to
this
priviledge
.
By
taking
on
our
nature
,
he
cometh
nearer
to
humane
nature
,
but
not
to
some
beyond
others
;
and
besides
,
the
distance
is
not
filled
up
this
way
,
because
there
is
a
great
disproportion
between
that
nature
in
Christ
,
and
in
us
:
In
Him
,
it
is
holy
,
and
undefiled
,
and
seperated
from
sin
;
but
in
Us
,
it
is
unclean
and
immersed
into
sin
;
so
that
albeit
he
be
nearer
us
,
as
a
man
;
yet
he
is
far
distant
and
unlike
us
,
a
holy
,
perfect
man
:
Now
,
what
fellowship
can
be
between
light
and
darkness
?
as
Paul
speaketh
of
the
marriage
of
Christians
with
Idolaters
:
much
greater
distance
and
disagreement
,
is
between
Christ
and
us
.
Therefore
,
it
seemeth
that
some
of
us
must
be
changed
and
transformed
:
But
Him
it
may
not
be
,
he
cannot
become
liker
us
than
by
partaking
of
our
flesh
;
for
if
he
had
become
a
sinner
indeed
,
he
would
have
become
so
like
us
,
that
he
could
not
help
himself
nor
us
either
:
this
would
eclipse
the
glory
and
happiness
of
the
marriage
:
but
in
that
he
came
as
near
as
could
be
,
without
disabling
him●elf
,
to
make
us
happy
,
and
so
he
was
contented
to
come
in
the
place
of
sinners
,
and
take
on
their
debt
,
and
answer
to
Gods
Justice
for
it
;
yea
,
and
in
his
own
person
,
he
submitted
to
be
tempted
to
sin
,
though
it
had
been
evil
for
us
he
had
been
overcome
by
it
;
yet
this
brings
him
a
step
lower
and
nearer
us
,
and
maketh
the
union
more
hopeful
.
But
since
he
can
come
no
lower
,
and
can
be
made
no
liker
us
in
the
case
we
are
in
;
then
certainly
(
if
the
match
hold
)
We
must
become
liker
him
,
and
raised
up
out
of
our
miserable
estate
,
to
some
suitableness
to
his
holy
Nature
;
and
therefore
the
love
and
wisdom
of
God
,
to
fill
up
the
distance
compleatly
,
and
effectuat
this
happy
conjunction
,
that
the
creation
seemeth
to
groan
for
,
(
for
vers.
22.
the
whole
creation
is
pained
till
it
be
accomplished
)
he
hath
sent
his
blessed
Spirit
to
dwell
in
Vs
,
and
to
transform
our
natures
,
and
make
them
partakers
of
the
divine
nature
,
2
Pet.
1.4
.
as
Christ
was
partaker
of
humane
nature
:
and
thus
the
distance
shall
be
removed
,
when
a
blessed
Spirit
is
made
flesh
,
and
a
fleshly
man
made
spirit
,
then
they
are
near
the
day
of
espousals
:
and
this
indwelling
of
the
spirit
,
is
the
last
link
of
the
chain
,
that
fastens
us
to
Christ
,
and
maketh
our
flesh
in
some
measure
like
His
holy
flesh
.
By
taking
on
our
flesh
,
Christ
became
bone
of
our
bone
,
and
flesh
of
our
flesh
:
But
the
union
becometh
mutual
,
when
we
receive
the
spirit
;
we
become
bone
of
His
bone
,
and
flesh
of
His
flesh
,
as
it
is
expressed
,
Eph.
5.30
.
In
allusion
to
the
creation
of
Eve
,
and
her
marriage
to
Adam
:
the
ground
of
the
marriage
is
,
That
near
bond
of
union
,
because
she
was
taken
out
of
man
,
and
therefore
because
of
his
flesh
and
bone
,
she
was
made
one
flesh
with
him
;
even
●o
the
sinner
must
be
partaker
of
the
Spirit
of
Christ
,
as
Christ
is
partaker
of
the
flesh
of
sinners
:
and
these
two
concurring
,
these
two
knots
interchanging
and
woven
thorow
other
,
we
become
one
fl●sh
with
him
.
And
this
is
a
great
mystery
indeed
,
to
bring
two
,
who
were
so
far
assunder
,
so
near
other
.
Yea
,
it
is
nearer
then
that
too
;
for
we
are
said
,
not
only
to
be
one
flesh
with
Christ
,
but
one
spirit
,
1
Cor.
6.17
.
He
that
is
joyned
to
the
Lord
is
one
spirit
;
because
he
is
animated
and
quickned
,
by
one
Spirit
,
that
same
Spirit
of
Christ
:
and
indeed
spirits
are
more
capable
of
union
,
and
more
fit
to
embosome
one
with
another
,
then
bodies
;
therefore
the
nearest
union
conceivable
,
is
the
union
of
spirits
by
affection
:
this
maketh
two
souls
one
;
for
it
transports
their
spirit
out
of
the
body
,
where
it
lives
,
and
setleth
it
there
where
it
loveth
.
Now
,
my
beloved
,
you
see
what
way
this
great
marriage
,
that
heaven
and
earth
are
in
a
longing
expectation
after
,
shall
be
brought
about
.
Christ
he
did
forsake
his
Fathers
house
,
when
he
lest
that
holy
habitation
,
his
Fathers
bosome
,
a
place
of
marvellous
delight
,
Prov.
8.30
.
And
descended
into
the
lowest
parts
of
the
earth
,
Eph.
4.9
.
And
,
He
came
out
from
the
Father
into
the
world
,
John
16.28
.
This
was
a
great
journey
to
meet
with
poor
sinners
.
But
,
that
there
may
be
a
full
and
intire
meeting
,
you
must
leave
and
forsake
your
fathers
house
too
;
and
forget
your
own
people
,
Psal.
45.10
.
You
must
give
an
intire
renounce
to
all
former
lovers
,
if
you
would
be
His
;
all
former
bonds
and
engagments
must
be
broken
,
that
this
may
be
tyed
the
faster
:
And
to
hold
to
the
subject
in
hand
,
you
must
forsake
and
forget
the
flesh
,
and
be
possessed
of
his
holy
Spirit
:
as
he
came
down
to
our
flesh
,
you
must
rise
up
to
meet
him
in
the
Spirit
:
the
Spirit
of
Christ
must
indeed
prevent
you
,
and
take
you
out
of
that
natural
posture
you
are
born
into
,
and
bring
you
a
great
journey
from
your selves
,
that
you
may
be
joyned
unto
Him
.
This
Spirit
of
Christ
is
his
messenger
and
ambassadour
,
sent
before-hand
to
fit
you
,
and
suit
you
for
the
day
of
Espousals
;
and
therefore
he
must
have
a
dwelling
,
and
constant
abode
in
you
.
This
indwelling
,
imports
A
special
familiar
operation
,
and
the
perpetuity
or
continuance
of
it
.
The
Spirit
is
every
where
in
his
being
,
and
he
worketh
every
where
too
;
but
here
he
hath
a
special
and
peculiar
work
in
commission
,
To
reveal
the
love
of
God
in
Christ
,
to
engage
the
soul
to
love
him
again
,
to
prepare
all
within
for
the
great
day
of
Espousals
,
to
purifie
and
purge
the
heart
from
all
that
is
displeasing
to
Christ
,
to
correspond
between
Christ
and
his
Spouse
,
between
Heaven
and
Earth
,
by
making
intercession
for
her
when
she
cannot
pray
for
her self
,
as
you
find
here
,
vers.
26.
and
so
sending
up
the
news
of
the
souls
panting
and
breathing
after
Christ
,
sending
up
her
love
,
groans
and
sighs
to
her
beloved
,
giving
intelligence
of
all
her
necessities
to
Him
,
who
is
above
,
in
the
place
of
an
Advocat
and
Interceeder
;
and
then
bringing
back
from
Heaven
light
,
and
life
,
direction
from
her
Head
(
for
the
Spirit
must
lead
in
all
truth
)
and
consolation
,
for
Christ
hath
appointed
the
spirit
,
to
supply
his
absence
,
and
to
comfort
the
soul
in
the
mean
time
till
he
come
again
:
you
have
this
mutual
and
reciprocal
knot
in
1
Ioh.
4.13
.
Hereby
we
know
that
we
dwell
in
him
,
and
he
in
us
,
by
the
spirit
that
he
hath
given
.
It
is
much
nearness
to
dwell
one
with
another
,
but
much
greater
,
to
dwell
one
in
another
:
and
its
reciprocal
,
such
a
wonderful
interchange
in
it
,
we
in
him
,
and
he
in
us
:
for
the
Spirit
carries
the
soul
to
Heaven
,
and
brings
Christ
,
as
it
were
,
down
to
the
earth
:
He
is
the
Messenger
that
carries
Letters
between
both
:
our
prayers
to
Him
,
and
His
prayers
for
us
,
and
love-tokens
to
us
,
the
anointing
that
teacheth
us
all
things
,
from
our
husband
,
1
Ioh.
2.27
.
and
revealing
to
us
the
things
of
God
,
1
Cor.
2.12
.
giving
us
the
fi●st
fruits
of
that
happy
and
glorious
communion
we
must
have
with
Christ
in
Heaven
,
as
you
see
,
ver.
23.
of
this
chap.
and
sealing
us
to
the
day
of
redemption
,
Eph
1.13
.
and
4.30
.
Supplying
us
with
divine
power
against
our
spiritual
enemies
,
fetching
alongs
from
Heaven
that
strength
whereby
our
Lord
and
Saviour
overcame
all
,
Eph.
3.16
.
Gal.
5.17
.
This
is
a
presence
that
few
have
,
such
a
familiar
and
love-abode
:
But
certainly
,
all
that
are
Christs
,
must
have
it
in
some
measure
:
Now
,
whosoever
hath
it
,
its
perpetual
,
the
Spirit
dwells
in
them
:
It
s
not
a
sojourning
for
a
season
,
not
a
lodging
for
a
night
,
as
some
have
fits
and
starts
of
seeking
God
,
and
some
transient
motions
of
conviction
or
joy
,
but
return
again
to
the
puddle
:
these
go
through
them
as
lightning
,
and
do
n●t
warm
them
,
or
change
them
;
but
this
is
a
constant
residence
;
where
the
Spirit
takes
up
house
he
will
dwell
,
he
dwelleth
with
you
,
and
shall
be
in
you
,
and
abide
for
ever
,
Joh.
14.16
,
17.
If
the
Son
abide
in
the
house
for
ever
,
Joh.
8.35
.
much
more
the
master
of
the
house
must
abide
.
Now
the
Spirit
where
he
dwells
,
hath
gotten
the
command
of
that
house
:
all
the
power
is
put
in
his
hand
,
and
resigned
to
him
;
for
where
he
dwells
,
he
must
rule
,
as
good
reason
is
,
He
is
about
the
greatest
work
that
is
now
to
do
in
the
world
,
the
repairing
and
renewing
of
the
ruines
and
breaches
of
mans
spirit
,
which
was
the
fi●st
breach
in
the
Creation
,
and
the
cause
of
all
the
rest
:
He
is
about
the
cleansing
and
washing
this
Temple
,
and
we
may
be
perswaded
that
he
who
hath
begun
this
good
work
,
will
perform
it
untill
the
day
of
Christ
,
till
we
be
presented
blameless
and
without
spot
to
our
husband
,
Phil.
1.5
,
6.
and
this
is
the
grand
con●olation
of
believers
,
that
they
have
this
presence
assured
to
them
by
promise
;
that
the
Spirit
is
fixed
here
by
an
irreovcable
and
unchangeable
Covenant
or
donation
,
and
will
not
wholly
depart
from
them
,
though
he
may
withdraw
and
leave
you
comfortless
●or
a
season
,
Isa.
59.21
.
Therefore
I
would
shut
up
all
in
a
word
of
exhortation
to
you
,
that
since
we
have
the
promise
of
so
noble
and
happy
a
guest
,
you
would
apply
your selves
to
seek
him
,
and
then
keep
him
;
to
receive
him
,
and
then
retain
him
.
It
is
true
that
he
must
first
prevent
u●
;
for
as
no
man
can
say
that
Iesus
is
the
Christ
,
but
by
th●
Spirit
of
God
,
so
no
man
can
indeed
p●ay
for
the
Spirit
,
but
by
the
Spirits
own
intercession
within
him
.
Where
God
hath
bestowed
any
thing
of
this
Spirit
,
it
is
known
by
the
kindly
and
fervent
desires
after
more
of
it
.
Now
,
since
we
have
such
a
la●ge
and
ample
promise
,
Ezek.
36.27
.
Ioel
2.28
.
of
the
pouring
out
of
the
Spirit
,
and
that
in
as
absolute
and
free
a
manner
as
can
be
imagined
;
and
this
renewed
by
Christ
,
and
confirmed
by
his
Prayer
to
the
Father
for
the
performance
of
it
,
Ioh.
14.16
,
17.
and
then
we
have
a
sweet
and
affectionat
promise
propounded
in
the
most
moving
and
loving
manner
that
can
be
,
Luk.
11.13
.
where
he
encourageth
us
to
pray
for
the
Spirit
,
and
that
from
this
ground
,
that
our
Heavenly
Father
who
placed
that
natural
affection
in
other
fathers
towards
their
children
,
whereby
they
cannot
refuse
them
bread
when
they
cry
for
it
:
He
who
was
the
Author
of
all
natural
affection
;
must
certainly
transcend
them
infinitly
in
his
love
to
his
child●en
as
the
Psalmist
argues
,
Shall
not
he
that
planted
the
ear
,
hear
,
and
he
that
formed
the
eye
,
see
?
So
may
a
poor
soul
reason
it self
to
some
confidence
,
Shall
not
He
who
is
the
●ountain
of
all
natural
love
in
men
and
beasts
,
have
much
more
Himself
,
and
if
my
●ather
will
not
give
me
a
stone
when
I
seek
bread
,
certainly
he
will
far
lesse
do
it
?
Therefore
if
we
being
evil
,
know
how
to
give
good
things
to
our
chilren
,
how
much
more
shall
our
Heavenly
Father
give
his
Spirit
to
them
that
ask
him
.
Alas
that
we
should
want
such
a
gift
for
not
asking
it
!
my
beloved
,
let
us
enlarge
our
desires
for
this
Spirit
and
seek
more
earnestly
;
and
no
doubt
affection
,
and
importunity
will
not
be
sent
away
empty
.
Is
it
any
wonder
we
receive
not
,
because
we
ask
not
,
or
we
ask
so
coldly
,
that
we
teach
him
in
a
manner
to
deny
us
,
qui
ti●ide
rogat
,
I
may
say
frigide
;
docet
negare
,
ask
frequently
,
and
ask
confidently
,
and
His
heart
cannot
deny
.
O
that
we
could
lay
this
ing●gement
on
our
own
hearts
,
to
be
more
in
Prayer
!
Let
〈◊〉
presse
our selves
to
this
,
and
we
need
not
presse
Him
;
albeit
the
first
grace
be
wholly
a
surprisal
,
yet
certainly
he
keeps
this
suitable
method
in
the
enlargements
of
grace
,
that
when
he
gives
more
,
He
enlargeth
the
heart
more
after
it
,
He
openeth
the
mouth
wider
to
ask
and
receive
,
and
according
to
that
capacity
,
so
is
His
hand
opened
to
fill
the
heart
.
O
,
why
are
our
hearts
shut
,
when
his
hand
is
open
!
Again
,
I
would
exhort
you
in
Jesus
Christ
,
to
intertain
the
Spirit
suitably
,
and
this
shall
keep
Him
.
To
this
purpose
are
these
exhortations
,
Grieve
not
the
Spirit
,
Eph.
4.30
.
and
quench
not
the
Spirit
,
1
Thes.
5.19
.
There
is
nothing
can
grieve
Him
,
but
sin
:
and
if
you
intertain
that
,
you
cannot
retain
Him
.
He
is
a
Spi●it
of
holinesse
,
and
He
is
about
the
making
you
holy
;
then
do
not
marr
him
in
his
work
,
labour
to
advance
this
,
and
you
do
him
a
pleasure
.
If
you
make
his
holy
Temple
an
unclean
cage
for
hateful
birds
,
or
a
Temple
for
Idols
,
how
can
it
but
grieve
him
?
and
if
you
grieve
the
Spirit
,
certainly
the
Spirit
will
grieve
you
,
will
make
you
repent
it
at
the
heart
.
Please
him
,
by
hea●kning
to
his
motions
,
and
following
his
direction
,
and
he
shall
comfort
you
:
His
office
is
to
be
a
spring
of
consolation
to
you
;
but
if
you
grieve
him
,
by
walking
in
the
imagination
of
your
hearts
,
and
following
the
suggestions
of
the
Flesh
,
His
enemy
,
no
doubt
that
spring
will
turn
its
channel
another
way
;
and
dry
up
for
a
season
toward
you
.
It
is
not
every
sin
or
infirmity
that
grieves
Him
thus
,
if
so
be
that
it
grieve
thee
;
but
the
intertaining
of
any
sin
,
and
m●king
peace
with
any
of
his
enemies
,
that
cannot
but
displease
Him
:
and
O
what
losse
you
have
by
it
!
You
displease
your
greatest
friend
,
to
please
your
greatest
enemy
:
you
blot
and
bludder
that
seal
of
the
Spirit
,
that
you
shall
not
be
able
to
read
it
,
till
it
be
cleansed
and
washed
again
.
Now
,
if
any
man
have
not
this
Spirit
of
Christ
,
he
is
none
of
his
,
he
is
not
a
Christian
:
take
this
alongs
with
you
,
who
aim
at
nothing
but
the
external
and
outward
shew
,
or
visible
standing
in
the
Church
:
if
you
have
not
this
Spirit
,
and
the
seal
of
this
Spirit
found
on
you
,
Christ
will
not
know
you
for
his
in
that
day
of
his
appearing
.
SERMON
XXVI
.
Rom.
8.10
.
And
if
Christ
be
in
you
,
the
body
is
dead
because
of
sin
,
&c.
GODS
presence
is
his
working
:
his
presence
in
a
soul
by
his
Spirit
,
is
his
working
in
such
a
soul
in
some
special
manner
,
not
common
to
all
men
,
but
peculiar
to
them
whom
he
hath
chosen
.
Now
his
dwelling
is
nothing
else
,
but
a
continued
,
familiar
and
endlesse
working
in
a
soul
,
till
he
have
conformed
all
within
to
the
Image
of
His
Son
.
The
soul
is
the
office-house
,
or
work-house
that
the
Spirit
hath
taken
up
,
to
●rame
in
it
the
most
curious
piece
of
the
whole
Creation
,
even
to
restore
and
repair
that
Master-piece
which
came
last
from
Gods
hand
,
ab
ultima
manu
,
and
so
was
the
chiefest
,
I
mean
,
the
Image
of
God
,
in
righteousness
and
holinesse
.
Now
,
this
is
the
bond
of
union
between
God
and
us
:
Christ
is
the
bond
of
union
with
God
,
but
the
Spirit
is
the
bond
of
union
with
Christ
.
Christ
is
the
peace
between
God
and
us
,
that
makes
of
two
one
,
but
the
Spirit
is
the
link
between
Christ
and
us
,
whereby
he
hath
immediat
and
actual
interest
in
us
,
and
we
in
Him
.
I
find
the
union
between
Christ
and
a
soul
shadowed
out
in
Scripture
,
by
the
nearest
relations
among
creatures
,
(
for
truly
these
are
but
shadows
,
and
that
is
the
body
or
substance
)
and
because
an
union
that
is
mutual
,
is
nearest
,
it
is
often
so
expressed
,
as
it
imports
an
interchangeable
relation
,
a
reciprocal
conjunction
with
Christ
.
The
knot
is
cast
on
both
sides
to
make
it
strong
,
Christ
in
us
,
and
we
in
him
:
God
dwelling
in
us
,
and
we
in
Him
:
and
both
by
this
one
Spirit
,
1
Joh.
4.13
.
Hereby
we
know
that
God
dwelleth
in
us
,
and
we
in
him
,
by
his
Spirit
which
he
hath
given
us
.
You
find
it
often
in
Iohn
,
who
being
most
possessed
with
the
love
of
Christ
,
and
most
sensible
of
his
love
,
could
best
expresse
it
:
I
in
them
,
and
they
in
me
:
He
that
keepeth
his
commands
dwelleth
in
Him
,
and
he
in
Him
;
as
the
names
of
married
persons
are
spelled
through
other
,
so
doth
he
spell
out
this
in-dwelling
:
it
s
not
cohabitation
,
but
inhabitation
;
neither
that
alone
singlely
,
but
mutual
inhabitation
,
which
amounts
to
a
kind
of
Penetration
,
the
most
intimat
,
and
immediat
presence
imaginable
.
Christ
●welleth
in
our
hearts
by
faith
:
and
we
dwell
in
Christ
by
love
,
Eph.
17.
and
1
John
4.
Death
bringeth
him
into
the
heart
;
for
it
is
the
very
●pplication
of
a
Saviour
to
a
sinfull
soul.
It
is
the
very
applying
of
his
blood
and
sufferings
to
the
wound
that
sin
hath
made
in
the
conscience
:
the
laying
of
that
sacrifice
propitiatory
to
the
wounded
conscience
,
is
that
which
heals
it
,
pacifies
it
,
and
calms
it
.
A
Christian
by
receiving
the
offer
of
the
Gospel
cordially
and
affectionatly
,
brings
in
Christ
offered
into
his
house
,
and
then
salvation
comes
with
him
.
Therefore
,
believing
is
receiving
,
John
.
1.
the
very
opening
of
the
heart
,
to
let
in
an
offered
Saviour
;
and
then
Christ
thus
possessing
the
heart
by
faith
.
He
works
by
love
,
and
he
that
dwelleth
in
love
,
dwelleth
in
God
,
and
God
in
him
.
Love
hath
this
special
vertue
in
it
,
that
it
transports
the
soul
,
in
a
manner
,
out
of
it self
,
to
the
beloved
:
Cant.
1.9
.
anima
est
ubi
amat
non
ubi
animat
:
the
fixing
and
establishing
of
the
heart
on
God
,
is
a
dwelling
in
Him
;
for
the
constant
and
most
continued
residence
of
the
most
serious
thoughts
and
a●fections
,
will
be
their
dwelling
in
the
all
fulness
and
riches
of
grace
in
Jesus
Christ
:
as
the
spirit
dwelleth
where
he
worketh
,
so
the
soul
dwelleth
where
it
delighteth
:
its
complacency
in
God
,
maketh
a
frequent
issue
or
outgoing
to
Him
in
desires
and
breathings
after
Him
:
And
by
means
of
this
same
,
God
dwelleth
in
the
heart
:
for
love
is
the
opening
up
of
the
inmost
chamber
of
the
heart
to
Him
,
it
brings
in
the
beloved
in
to
the
very
secrets
of
the
soul
,
to
lye
all
night
betwixt
His
breasts
,
as
a
bundle
of
myrrhe
.
Cant.
1.13
.
And
indeed
all
the
sweet
odours
of
holy
duties
,
and
all
the
performing
of
good
works
,
and
edifying
speeches
,
spring
out
only
,
and
are
sent
forth
from
this
bundle
of
myrrhe
that
lyes
betwixt
the
breasts
of
a
Christian
,
in
the
inmost
of
his
heart
,
from
Christ
dwelling
in
the
affections
of
the
soul.
Now
,
this
being
the
bond
of
union
betwixt
Christ
and
us
,
it
follows
necessarily
that
whoever
hath
not
the
Spirit
of
Christ
,
he
is
none
of
His
,
and
this
is
subjoyned
for
prevention
or
removal
of
the
misapprehensions
and
delusions
of
men
in
their
self-judgings
▪
Because
self-love
blinds
our
eyes
,
and
maketh
our
hearts
deceive
themselves
:
we
are
given
to
this
self-flattery
,
to
pretend
and
claim
to
an
interest
in
Jesus
Christ
,
even
though
there
be
no
more
evidence
for
it
,
then
the
external
relation
that
we
have
to
Christ
,
as
members
of
his
visible
body
,
or
partakers
of
a
common
influence
of
his
Spirit
.
There
are
some
external
bonds
and
tyes
to
Christ
,
which
are
like
a
knot
that
may
easily
be
loosed
if
any
thing
get
hold
of
the
end
of
it
,
as
by
our
relations
to
Christ
by
baptisme
,
hearing
the
word
,
your
outward
covenanting
to
be
his
people
:
all
these
are
loose
unsure
knots
:
It
is
as
easie
to
untie
them
,
as
to
tie
them
,
yea
,
and
more
easie
;
and
yet
many
have
no
other
relation
to
Christ
then
what
these
make
.
But
it
is
only
the
Spirit
of
Christ
given
to
us
that
intitles
and
interesseth
us
in
Him
,
and
Him
in
us
;
it
s
the
Spirit
working
in
your
souls
mightily
and
continually
,
making
your
hearts
temples
,
for
the
offering
of
the
sacrifice
of
prayer
and
praises
,
casting
out
all
idols
out
of
these
temples
,
that
He
alone
may
be
adored
and
worshipped
,
by
the
affectionate
service
of
the
heart
,
purging
them
from
all
filthinesse
of
flesh
and
spirit
;
It
is
the
Spirit
,
I
say
,
thus
dwelling
in
men
,
that
maketh
them
living
members
of
the
true
body
of
Christ
,
lively
joyned
to
the
head
,
Christ
,
this
maketh
him
yours
,
and
you
his
:
by
vertue
of
this
He
may
command
you
as
His
own
,
and
you
may
use
and
imploy
Him
as
your
own
.
Now
,
for
want
of
this
in
most
part
of
men
,
they
also
want
this
living
,
saving-interest
in
Christ
:
they
have
no
real
,
but
an
imaginary
and
notional
propriety
and
right
to
the
Lord
Jesus
;
for
Christ
must
first
take
possession
of
us
by
His
Spirit
,
before
we
have
any
true
right
to
Him
,
or
can
willingly
resign
our selves
to
Him
,
and
give
Him
right
over
us
.
What
shall
it
profite
us
,
my
beloved
,
to
be
called
Christians
,
and
to
esteem
our selves
so
,
if
really
we
be
none
of
Christs
?
shall
it
not
highten
our
condemnation
,
so
much
the
more
,
that
we
desire
to
passe
for
such
,
and
give
out
our selves
so
;
and
yet
have
no
inward
aquaintance
and
interest
in
Him
,
whose
name
we
love
to
bear
?
Are
not
the
most
part
shadows
and
pictures
of
true
Christians
,
bodies
without
the
soul
of
Christianity
,
that
is
,
the
Spirit
of
Christ
,
whose
hearts
are
treasures
of
wickednesse
and
deceit
,
and
stor●-houses
of
iniquity
and
ignorance
.
It
may
be
known
what
treasure
fills
the
heart
,
by
that
which
is
the
constant
and
common
vent
of
it
,
as
our
Saviour
speakes
,
Matth
15.19
.
and
12.34
,
35.
Out
of
the
abundance
of
the
heart
the
mouth
speaks
,
the
feet
walks
,
and
the
hand
works
:
Consider
then
,
if
the
Spirit
of
God
dwelleth
in
such
unclean
habitations
and
dark
dungeons
,
certainly
no
uncleanness
or
darkness
of
the
house
can
hinder
him
to
come
in
;
but
●t
is
a
sure
argument
and
evidence
That
he
is
not
as
yet
come
in
,
becaus●
the
Prince
of
darkness
is
not
yet
cast
out
of
many
souls
,
nor
yet
the
unclean
spirits
that
lodge
within
:
these
haunt
your
hearts
,
and
are
as
familiar
now
as
ever
.
Sure
I
am
,
many
souls
have
never
yet
changed
their
guests
,
and
it
is
as
sure
that
the
fi●st
guest
that
taketh
up
the
soul
,
i●
darkness
and
desperat
wickedness
with
imparalelled
deceitfulness
:
there
is
an
accur●ed
trinity
,
in
stead
of
that
blessed
T●inity
,
the
Father
,
the
Son
,
and
the
Holy
Spirit
;
and
when
this
holy
T●inity
cometh
in
to
dwell
,
that
other
of
Hell
must
go
out
.
Now
,
my
beloved
,
do
you
think
this
a
light
matter
,
To
be
disowned
by
Jesus
Christ
:
Truly
,
the
word
of
Christ
,
which
is
the
character
of
all
our
evidences
and
rights
for
Heaven
,
disowns
many
,
as
bastards
and
dead
members
,
withered
branches
;
and
certainly
,
according
to
this
word
He
will
judge
you
:
the
word
that
I
have
spoken
shall
judge
you
in
the
last
day
:
O
that
is
a
heavy
word
!
you
have
the
very
rule
and
method
of
proceeding
laid
down
before
you
,
now
which
shall
be
punctually
kept
at
that
great
day
:
Now
,
why
do
you
not
read
your
ditty
and
condemnatory
sentence
here
registred
?
If
you
do
not
read
it
now
,
in
your
consciences
,
he
will
one
day
read
it
before
men
and
Angels
,
and
pronounce
this
,
I
know
you
not
for
mine
,
you
are
none
of
mine
.
But
if
you
would
now
take
it
to
your
hearts
,
there
might
be
hope
that
it
should
go
no
further
,
and
come
to
no
more
publick
hearing
:
there
were
hope
that
it
should
be
repealed
before
that
day
,
because
the
fi●st
entry
of
the
Spirit
of
Christ
,
is
,
to
convince
men
of
sin
,
that
they
are
unbelievers
,
and
without
God
in
the
world
:
and
if
this
were
done
,
then
it
were
more
easie
to
convince
you
of
Christs
righteousnesse
,
and
perswade
you
to
embrace
it
;
and
this
would
lead
in
another
link
of
the
chain
,
the
conviction
of
judgement
,
to
perswade
you
to
resign
your selves
to
the
Spirits
rule
,
and
renounce
the
kingdom
of
Satan
:
this
were
another
trinity
,
a
trinity
upon
earth
,
three
bearing
witnesse
on
the
earth
that
you
have
the
Spirit
of
God
.
Vers.
10.
All
the
preceeding
verses
seem
to
be
purposly
set
down
by
the
Apostle
,
for
the
comfort
o●
Christians
,
against
the
remnants
of
sin
and
corruption
within
them
;
●or
in
the
preceeding
Chapter
,
he
person●●●
the
whole
body
of
Christ
militant
,
shewing
in
his
own
ex●mple
how
much
sin
r●mains
in
●he
●●lie●t
in
this
life
,
and
this
he
rather
instances
in
his
own
person
then
another
,
that
all
may
know
that
matter
of
continual
sorrow
and
lamentation
is
furnished
to
the
chiefest
of
Saints
;
and
yet
in
this
chapter
,
he
propounds
the
consolation
of
Christ●●ns
more
generally
,
that
all
may
know
,
That
these
priviledges
and
immunities
belong
even
to
the
meanest
and
weakest
of
Christians
;
that
as
the
best
have
reason
to
mourn
in
themselves
,
so
the
worst
want
not
reason
to
rejoice
in
Jesus
Christ
.
And
this
would
alwayes
be
minded
,
that
the
●mplest
grounds
of
strongest
consolation
are
general
to
all
that
come
indeed
to
Jesus
Christ
,
and
are
not
restricted
unto
Saints
of
such
and
such
a
grouth
and
stature
:
the
common
principles
of
the
Gospel
are
more
full
of
this
milk
of
consolation
,
if
you
would
suck
it
out
of
them
,
then
many
particular
grounds
which
you
are
laying
down
for
your selves
.
God
hath
so
disposed
and
contrived
the
work
of
our
s●lvation
,
that
in
this
life
,
he
that
hath
gath●red
much
,
in
some
respect
,
hath
nothing
over
,
that
is
to
say
,
hath
no
more
reason
to
boast
then
another
;
but
will
be
constrained
to
sit
down
and
mourn
over
his
own
evil
heart
,
and
the
emptiness
of
it
;
and
he
that
hath
gathered
lesse
,
hath
in
some
sense
no
want
:
I
mean
,
he
is
not
excluded
and
shut
out
from
the
right
to
these
glorious
priviledges
,
which
may
expresse
gloriation
and
rejoycing
from
the
heart
:
that
there
might
be
an
equality
in
the
body
,
he
maketh
the
stronger
Christian
to
partake
with
the
weaker
in
his
bitter
things
,
and
the
weaker
with
the
stronger
in
his
sweet
things
;
that
none
of
them
may
conceive
themselves
either
dispised
,
or
alone
regarded
;
that
the
Eunuoh
may
not
have
reason
to
say
,
I
am
a
dry
tree
,
Isa.
56.3
.
For
,
behold
the
Lord
will
give
,
even
to
such
,
a
place
in
his
house
and
a
name
,
better
then
of
sons
and
daughters
.
The
soul
that
is
in
sincerity
aming
at
this
walk
,
and
whose
inward
de●ires
●●irrs
after
more
of
this
holy
Spirit
,
he
will
not
refuse
to
such
,
that
name
and
esteem
,
that
they
dare
not
take
to
themselves
,
because
of
their
seen
and
sel●
unworthinesse
.
Now
,
in
thi●
vers
.
he
proceeds
further
,
to
the
fruits
and
effects
of
sin
dwelling
in
us
,
to
enlarge
the
consolation
against
that
too
.
Now
,
if
Christ
be
in
you
,
the
body
,
&c.
Seeing
the
word
of
God
hath
made
such
a
connexion
between
●in
and
de●th
,
and
death
is
the
wages
of
sin
,
and
that
which
is
●he
〈◊〉
compence
of
enmity
and
rebellion
●gainst
God
,
the
poor
t●oubled
soul
might
be
ready
to
conceive
,
That
is
the
body
be
adjudged
to
death
for
sin
,
that
●he
rest
of
the
wages
shall
be
payed
,
and
sin
havi●g
so
much
dominion
as
to
kill
the
body
that
it
should
exerce
its
full
power
to
destroy
all
;
seing
we
have
a
visible
character
of
the
curse
of
God
engraven
on
us
in
the
mortality
of
our
bodies
:
it
may
look
with
such
a
visage
on
a
soul
troubled
for
sin
,
as
if
it
were
but
earnest
of
the
full
curse
and
weight
of
wrath
,
and
that
sin
were
not
fully
satisfied
for
,
nor
Justice
fully
contented
by
Christs
ransome
.
Now
,
he
opposes
to
this
misconception
,
the
strongest
ground
of
consolation
,
If
Christ
be
in
you
,
though
your
bodies
must
die
for
sin
,
because
sin
dwelleth
in
them
,
yet
that
spirit
of
life
that
is
in
you
,
hath
begun
eternal
life
in
your
soul●
:
your
spi●its
are
not
only
immortal
in
being
,
but
that
eternal
happy
being
is
begun
in
you
;
the
seeds
of
it
are
cast
into
your
souls
,
and
shall
certainly
grow
up
to
perfection
of
holiness
and
happiness
,
and
this
through
the
righteousnesse
of
Christ
,
which
assureth
that
state
unto
you
:
The
comfort
is
,
it
is
neither
total
,
for
it
is
only
the
death
of
your
bodie
;
nor
is
it
perpetual
,
for
your
bodies
shall
be
raised
again
to
life
eternal
,
vers.
11.
And
not
only
is
it
only
part
,
and
for
a
season
,
but
it
is
for
a
blessed
end
and
purpose
,
it
is
that
sin
may
be
wholly
cleansed
out
,
that
this
tabernacle
is
taken
down
:
as
the
●eprous
houses
were
to
be
taken
down
under
the
Law
,
and
as
now
we
use
to
cast
down
Pest-lodges
,
the
better
to
cleanse
them
of
the
infection
:
It
is
not
to
prejudge
him
of
life
,
but
to
install
him
in
a
better
life
.
Thus
you
see
that
it
is
neither
total
nor
perpetual
,
but
it
is
medicinal
and
profitable
to
the
soul
:
it
is
but
the
death
of
the
body
for
a
moment
,
and
the
life
of
the
soul
for
ever
.
SERMON
XXVII
.
Rom.
8.10
.
And
if
Christ
be
in
you
,
the
body
is
dead
because
of
sin
,
&c.
THis
is
the
high
excellency
of
Christian
Religion
,
that
it
contains
the
most
absolute
precepts
for
an
holy
life
;
and
the
greatest
comforts
in
death
:
for
from
the●e
two
,
the
truth
and
excellency
of
Religion
is
to
be
measured
:
if
it
have
the
highest
and
perfectest
rule
of
walking
,
and
the
chiefest
comfort
withall
.
Now
,
the
perfection
of
Christianity
you
saw
in
the
rule
,
how
spiritual
it
is
?
how
reasonable
?
how
divine
?
how
free
from
all
corrupt
mixture
?
how
transcending
all
the
most
exqui●ite
precepts
and
laws
of
men
,
deriving
a
holy
conver●ation
from
the
highest
fountain
,
the
Spirit
of
Christ
,
and
conforming
it
to
the
highest
pattern
,
the
will
of
God
.
And
indeed
in
the
first
word
of
this
vers.
there
is
something
of
the
excellent
nature
of
Christianity
holden
out
,
If
Christ
be
in
you
,
which
is
the
true
description
of
a
Christian
,
one
in
whom
Christ
is
,
which
imports
The
divine
principle
,
and
the
spiritual
subject
of
Chri●tianity
.
The
principle
is
Christ
in
a
man
,
Christ
by
His
Spirit
dwelling
in
him
.
This
great
Apost●e
knew
thi●
well
in
his
own
experience
,
and
therefore
he
can
speak
best
in
this
style
,
I
live
,
yet
not
I
,
bu●
Christ
in
me
,
Gal.
2.20
.
Importing
that
Christ
and
His
Spirit
is
to
the
soul
,
what
the
soul
is
to
the
body
:
that
there
is
a
living
influence
from
Heaven
,
that
acts
and
moves
the
soul
of
a
Christian
as
powerfully
,
yet
as
sweetly
and
pleasantly
,
as
if
it
were
the
natural
motion
of
the
soul
:
and
truly
it
is
the
natural
motion
of
the
soul
,
it
s
that
primitive
life
which
was
most
connatural
to
the
soul
of
man
,
which
sin
did
deprive
us
of
:
all
the
powerful
constraint
and
violence
that
Christ
uses
in
drawing
the
souls
of
men
to
him
,
and
after
him
,
is
as
kindly
unto
them
,
and
perfects
them
as
much
,
as
that
impulse
by
which
the
soul
moves
and
turns
the
body
:
a
sweet
compu●●ion
,
and
blessed
violence
!
Now
this
should
make
Christians
often
to
reflect
upon
another
principle
of
their
life
then
themselves
,
that
by
looking
on
Him
who
is
the
resurrection
and
the
life
,
who
is
the
true
Vine
,
and
abiding
in
Him
by
faith
,
their
life
may
be
continued
and
inc●eased
.
It
is
certainly
much
reflection
on
Him
who
is
all
in
all
;
and
lesse
upon
our
selv●s
,
that
maintains
this
life
:
and
therefore
,
the
most
part
of
men
being
wholly
strangers
to
this
,
whether
in
their
purposes
,
or
practices
,
or
judgings
of
both
,
unacquainted
with
any
higher
look
in
Religion
,
then
they
use
in
their
natural
and
civil
actings
,
it
doth
give
ground
to
assure
us
that
they
are
strangers
,
alienated
from
the
life
of
God
,
without
God
and
without
Christ
in
the
world
.
But
then
,
the
spiritual
subject
of
Christianity
is
here
:
Christ
in
you
,
not
Christ
without
you
,
in
ordinances
,
in
profession
,
in
some
civil
●arriage
;
but
Christ
within
the
heart
of
a
man
,
th●t
as
a
Christian
:
It
is
the
receiving
of
Ch●ist
into
the
soul
,
and
putting
Him
on
upon
the
inner
man
,
and
renewing
it
,
that
makes
a
Christian
;
not
being
externally
cloathed
with
him
,
or
compassed
about
with
him
in
the
administration
of
the
Ordinances
:
It
fears
me
,
most
part
of
us
who
bear
that
name
of
Christianity
,
have
no
character
of
it
within
,
if
we
were
looked
and
searched
.
Many
are
like
the
sepulchres
Christ
speaks
of
,
without
painted
and
fair
,
within
nothing
but
rottennesse
and
dead
bones
.
What
have
many
of
you
more
o●
Christ
,
then
what
a
blind
man
hath
of
light
?
it
is
round
about
him
,
but
not
within
him
.
The
light
hath
shined
in
darknesse
,
but
your
darknesse
cannot
comprehend
it
:
You
are
environed
with
the
outward
appearances
of
Christ
in
his
Word
and
Ordinances
,
and
that
is
all
;
but
neither
within
you
,
nor
upon
many
of
you
,
is
there
any
thing
either
of
his
light
or
life
?
not
so
much
as
any
outward
profession
or
behaviour
,
suitable
to
the
revelation
of
Christ
about
you
:
as
if
you
were
ashamed
to
be
Christians
,
you
maintain
grosse
ignorance
,
and
practise
manifest
●ebellion
against
his
known
will
,
in
the
very
light
of
the
Gospel
.
How
few
have
so
much
tincture
of
Christ
,
so
much
as
to
colour
the
external
man
,
or
to
cloath
it
with
any
blamelessness
of
walking
,
or
form
of
Religion
?
How
few
so
much
as
Christians
in
the
Letter
?
for
you
are
not
acquainted
either
with
Letter
or
Spirit
,
either
with
knowledge
,
or
affection
,
or
practice
.
But
suppose
that
some
have
put
on
Christ
on
their
outward
man
,
and
colour
over
themselves
with
some
performances
of
religious
duties
,
and
smooth
themselves
with
civility
in
carriage
;
yet
alas
!
How
few
are
they
who
are
renewed
in
the
spirit
of
●heir
mind
,
and
have
put
Christ
on
their
inward
man
,
who
have
opened
the
secrets
of
their
hearts
,
and
received
him
to
ly
all
night
between
their
breasts
?
How
●ew
are
busied
about
their
hearts
,
to
have
any
new
impression
and
dye
upon
their
affections
,
to
mould
them
after
a
new
manner
,
to
kill
the
love
of
this
world
,
and
the
lusts
of
it
,
and
cast
out
the
rottenness
and
superfluity
of
naughtiness
which
●bides
within
?
But
some
there
are
,
who
are
pe●swaded
thus
to
do
,
to
give
up
their
spirits
to
Religion
,
and
all
their
business
and
care
is
,
To
have
Christ
within
,
as
well
as
without
.
Now
,
if
the
●est
of
you
will
not
be
perswaded
to
be
of
this
number
,
consider
what
you
pre-judge
your selves
of
,
of
all
the
comfort
of
Religion
;
and
then
Religion
is
no
Religion
,
and
to
no
purpose
,
if
you
have
no
benefit
by
it
.
And
certainly
,
except
Christ
be
in
you
,
as
a
King
to
rule
you
,
and
a
Prophet
to
teach
you
,
to
subdue
your
lusts
,
and
to
dispel
your
darknesse
,
when
he
appears
he
cannot
appear
to
your
comfort
and
salvation
:
You
are
deprived
of
this
great
cordial
against
death
,
death
must
seise
upon
all
that
is
within
you
,
soul
and
body
,
since
Christ
the
Spirit
of
life
is
not
within
you
.
Happiness
without
you
,
will
not
make
you
happy
:
salvation
round
about
you
,
will
not
save
you
:
If
you
would
be
saved
,
there
must
be
a
near
and
immediat
union
with
happinesse
,
Christ
in
the
heart
,
and
salvation
cometh
with
him
.
A
Christian
is
not
only
Christ
without
,
not
imputing
his
sins
to
him
,
clothing
him
with
His
righteousnesse
;
but
Christ
within
too
,
cleansing
the
heart
from
the
love
of
sin
,
perfecting
holinesse
in
the
fear
of
God
.
Do
not
think
you
have
any
share
in
Christ
without
you
,
except
you
receive
Christ
within
you
;
because
Christ
is
one
within
,
and
without
,
and
His
gifts
are
undivided
.
Therefore
true
●aith
receives
whole
Christ
,
as
a
compleat
Saviour
;
even
as
He
is
intirely
offered
,
so
He
is
undividedly
received
:
as
He
is
without
,
saving
us
,
and
within
,
sanctifying
us
,
Christ
without
,
delivering
from
wrath
,
and
Christ
within
,
redeeming
from
all
iniquity
,
these
cannot
be
parted
more
then
His
coat
that
had
no
seam
.
It
is
a
heavy
and
weighty
word
of
this
Apostles
,
2
Cor.
13.5
.
examine
your selves
,
whether
ye
be
in
the
faith
:
know
ye
not
your selves
,
that
Christ
is
in
you
,
except
you
be
reprobates
?
I
wish
ye
would
lay
it
to
heart
,
who
have
never
yet
returned
to
your
hearts
:
If
Christ
be
not
formed
in
you
,
as
Gal.
4.19
.
You
are
as
yet
among
the
refuse
,
dr●sse
,
and
that
which
must
be
burnt
with
fire
:
you
cannot
but
be
cast
away
in
the
day
when
he
makes
up
his
jewels
.
Where
Christ
is
,
He
is
the
hope
of
glory
,
he
is
an
immortal
seed
of
glory
.
How
can
you
hope
for
Christ
,
who
have
nothing
of
Him
within
you
?
Now
the
other
touch-stone
of
true
Religion
,
is
,
the
great
comfort
it
furnishes
to
the
soul
:
And
of
all
comforts
the
greatest
is
that
which
is
a
cordial
to
the
heart
,
against
the
greatest
fears
and
evils
.
Now
,
certainly
the
matter
of
greatest
fear
is
death
,
not
so
much
because
of
it self
,
but
chiefly
because
of
that
eternity
of
unchangeable
misery
,
that
naturally
it
transmitts
them
unto
.
Now
,
it
is
only
Christian
Religion
possessing
the
heart
,
that
a●mes
a
man
compleatly
against
the
fear
either
of
death
it self
,
or
the
consequents
of
it
:
it
giveth
the
most
powerful
consolation
,
that
not
only
overcometh
the
bitternesse
,
and
taketh
out
the
sting
of
death
,
but
changeth
the
nature
of
it
,
so
far
as
to
make
it
the
matter
of
triumph
and
gloriation
.
There
is
something
here
supposed
,
the
worst
that
can
befall
a
Christian
,
it
is
the
death
of
a
part
of
him
,
and
that
the
worst
and
ignoblest
part
only
,
the
body
is
dead
because
of
sin
.
Then
,
that
w●ich
is
opposed
by
way
o●
comfort
to
counterballance
it
,
is
,
the
life
of
his
better
and
more
noble
part
.
And
besides
we
have
the
founta●ns
both
of
that
death
and
this
life
,
mans
sin
the
cause
of
bodily
death
,
Christs
righteousnesse
the
fountain
of
spiritual
life
.
Of
death
many
have
had
sweet
meditations
,
even
among
these
that
the
light
of
the
Word
hath
not
shined
upon
:
and
indeed
they
m●y
make
us
ashamed
who
prosesse
Christianity
,
and
so
the
hope
of
the
resurrection
from
the
dead
,
that
they
have
accounted
it
only
true
wisdom
and
sound
Philosophy
,
To
meditat
often
on
death
;
and
made
it
the
very
principal
point
of
living
well
,
To
be
alwayes
learning
to
die
;
and
have
applyed
their
whole
studies
that
way
,
neglecting
present
things
that
are
in
the
by
,
have
given
themselves
to
search
out
some
comfort
against
death
,
or
from
death
.
Yea
,
some
have
so
profited
in
this
,
that
they
have
accounted
death
the
greatest
good
that
can
befall
man
,
and
perswaded
others
to
think
so
.
Now
,
what
may
we
think
of
our selves
,
who
scarce
apprehend
mortality
,
especially
considering
that
we
have
the
true
fountain
of
it
revealed
to
us
,
and
the
true
nature
and
consequents
of
it
.
All
men
must
needs
know
that
death
is
the
most
universal
King
in
the
world
,
that
it
reigns
over
all
ages
,
sexes
,
conditions
,
nations
,
and
times
:
though
few
be
willing
to
entertain
thoughts
of
it
;
yet
sooner
or
later
they
must
be
constrained
to
give
it
lodging
upon
their
eye
lids
,
and
suffer
it
to
storm
the
very
strongest
tower
,
the
heart
,
and
ba●●er
it
down
,
and
break
the
strings
of
it
,
having
no
way
either
to
flee
from
it
,
or
resist
it
.
Now
,
the
consideration
of
the
general
inundation
of
death
over
all
mankind
,
an●
the
certain
appro●ching
of
it
to
every
particular
mans
door
,
hath
made
many
serious
thoughts
among
the
wise
men
of
the
world
.
But
being
destitute
of
this
heavenly
light
that
●hineth
to
us
,
they
could
not
attain
to
the
original
of
it
;
but
have
conceived
that
it
was
a
common
tribute
of
nature
,
and
an
universal
Law
imposed
upon
all
mankind
by
nature
,
having
the
same
reason
that
other
m●tations
and
changes
among
the
creatures
here
below
have
;
and
●o
have
thought
it
no
more
strange
thing
then
to
see
other
things
dissolved
in
their
elements
.
Now
indeed
,
seeing
they
could
apprehend
no
other
bitter
ingredient
in
it
,
it
was
no
wonder
that
the
wisest
of
them
could
not
fear
it
,
but
rather
wait
and
expect
it
as
a
rest
from
their
labours
,
as
the
end
of
all
their
miseries
.
But
the
Lord
hath
revealed
unto
us
in
his
Word
,
the
true
cause
of
it
,
and
so
the
true
nature
of
it
.
The
true
cause
of
it
is
sin
,
sin
entred
into
the
world
,
and
death
past
upon
all
,
for
that
,
all
have
sinned
,
Rom.
5.12
.
Man
was
created
for
another
purpose
,
and
upon
other
conditions
,
and
a
Law
of
perpetual
life
and
eternal
happinesse
was
past
in
his
●avours
,
he
abiding
in
the
favour
,
and
obeying
the
will
,
of
Him
that
gave
him
life
and
being
.
Now
,
sin
inte●posing
,
and
separating
between
man
and
God
,
loosing
that
blessed
knot
of
union
and
communion
,
it
was
this
other
law
that
succeeded
,
as
a
suitable
recompence
,
Thou
shall
die
:
It
is
resolved
in
the
Council
of
Heaven
,
That
the
union
of
man
shall
be
dissolved
,
his
soul
and
body
separated
,
in
just
recompence
of
the
breaking
the
bond
of
union
with
God
.
This
is
it
that
hath
opened
the
sluce
,
to
let
in
an
inundation
of
misery
on
mankind
:
this
was
the
just
occasion
of
that
righteous
,
but
terrible
appointment
,
It
is
appointed
that
all
men
once
should
die
,
and
after
death
cometh
to
Iudgment
,
Heb.
9.27
.
That
since
the
body
had
inticed
the
soul
,
and
suggested
unto
it
such
unnatural
and
rebellious
motions
of
withdrawing
from
the
blessed
fountain
of
life
,
to
satisfie
its
pleasure
,
the
body
should
be
under
a
sentence
of
deprivement
and
●orfeitour
of
that
great
benefite
and
priviledge
of
life
it
had
by
the
souls
indwelling
,
and
condemned
to
return
to
its
first
base
original
,
the
dust
,
and
to
be
made
a
feast
of
worms
,
to
lodge
in
the
grave
,
and
be
a
subject
of
the
greatest
corruption
and
rottennesse
;
because
it
became
the
instrument
,
yea
,
the
incitement
of
the
soul
to
sin
against
that
God
that
had
from
Heaven
breathed
a
spirit
into
it
,
and
exalted
it
above
all
the
dust
or
clay
in
the
world
.
Now
,
my
beloved
,
do
we
not
get
many
remembrances
of
our
sin
?
Is
not
every
day
presenting
our
primitive
departure
from
God
,
our
fi●st
separation
from
the
fountain
of
life
by
sin
,
to
our
view
,
and
in
such
sad
and
woeful
effects
pointing
out
the
hainousnesse
of
sin
?
Do
you
not
see
mens
bodies
every
day
dissolved
,
the
tabernacle
of
earth
taken
down
,
and
the
soul
constrained
to
remove
out
of
it
?
But
what
influence
hath
it
upon
●s
,
what
do
the
multiplied
funeralls
work
upon
us
?
It
may
b●
,
sorrow
for
our
friends
,
but
little
or
no
apprehension
of
our
own
mortality
,
and
base
impression
of
sin
,
that
separats
our
souls
from
God
.
Who
is
made
sadly
to
reflect
upon
his
original
,
or
to
mind
seriously
that
statute
and
appointment
of
Heaven
,
in
that
day
thou
shalt
die
?
It
is
strange
that
all
of
us
fear
death
,
and
few
are
afraid
of
sin
that
carrieth
death
in
its
bosome
.
That
we
are
so
unwilling
to
re●p
corruption
in
our
bodies
,
and
yet
we
●re
so
earnest
and
l●borious
in
sowing
to
the
flesh
.
Be
not
deceived
,
for
you
are
dayly
reaping
what
you
have
sowen
:
And
O
that
it
were
all
the
harvest
!
but
death
is
only
the
putting
in
of
the
sickle
of
vengea●ce
,
the
first
cut
of
it
:
But
O
to
think
on
what
follows
,
would
certainly
restrain
men
,
and
cool
them
in
their
fervent
pursuits
after
sin
!
SERMON
XXVIII
.
Rom.
8.10
.
—
The
body
is
dead
because
of
sin
:
but
the
Spirit
is
life
because
of
righteousnesse
.
THE
sting
of
death
is
sin
,
and
the
strength
of
sin
is
the
Law
,
saith
our
Apostle
,
1
Cor.
15.56
.
These
two
concur
to
make
man
mortal
,
and
these
two
are
the
bitter
ingredients
of
death
.
Sin
procured
it
,
and
the
Law
appointed
it
:
And
God
hath
seen
to
the
ex●ct
execution
of
that
Law
in
all
ages
;
for
what
man
liveth
and
shall
not
taste
of
death
?
Two
only
e●caped
the
common
lot
.
Enoch
and
Elias
;
for
they
pleased
God
,
and
God
took
them
:
and
besides
,
it
was
for
a
pledge
,
that
at
the
last
day
all
shall
not
die
but
be
changed
.
The
true
cause
of
death
is
sin
,
and
the
true
nature
of
it
is
penal
,
to
be
a
punishment
of
sin
:
take
away
this
relation
to
sin
,
and
death
wants
the
sting
.
But
in
it●
fi●st
appointment
,
and
as
it
prevails
generally
over
men
,
a●ulea●a
est
mors
,
it
hath
a
sting
that
pierceth
deeper
,
and
woundeth
so●er
then
to
the
dissolution
of
the
body
,
it
goeth
in
to
the
innermost
pa●●s
of
the
soul
,
and
w●undeth
that
eternally
.
The
truth
is
,
the
death
of
the
body
is
not
either
the
first
death
,
or
the
last
death
:
it
is
rather
placed
in
the
middle
between
two
deaths
:
and
it
s
the
fruit
of
the
first
,
and
the
root
of
the
last
.
There
is
a
death
immediatly
hath
ensued
upon
sin
,
and
it
is
the
separation
of
the
soul
from
God
the
fountain
of
life
and
blessedness
:
and
this
is
the
death
often
spoken
of
,
you
who
were
dead
in
sins
and
trespasses
,
&c.
Eph.
2.1
Being
past
feeling
,
and
alienated
from
the
life
of
God
,
Eph.
4.18
,
19.
And
truly
this
is
worse
in
it
●elf
then
the
death
of
the
body
simply
,
though
not
so
sensible
,
because
●piritu●l
:
the
corruption
of
the
best
p●●t
in
man
,
in
all
reason
is
worse
then
the
corruption
of
his
worst
part
:
but
this
death
which
consists
especially
in
the
losse
of
that
blessed
communion
with
God
,
which
made
the
soul
happy
,
cannot
be
found
till
some
new
life
enter
,
or
else
till
the
last
death
come
,
which
adds
infinit
pain
to
infinit
losse
.
Now
the
death
of
the
body
succeeds
thi●
souls
death
,
and
that
is
the
separation
of
the
soul
from
the
body
,
most
suitable
,
seeing
the
soul
was
turned
from
the
fountain
spirit
to
the
body
,
that
the
body
should
by
his
command
return
to
dust
,
and
be
made
the
most
defi●ed
piece
of
dust
.
Now
this
were
not
so
grievous
,
if
it
were
not
a
step
to
the
death
to
come
,
and
a
degree
of
it
,
introductive
to
it
.
But
that
statute
and
appointment
of
Heaven
hath
thus
linked
it
,
after
death
comes
Iudgment
:
Because
the
soul
in
the
body
would
not
be
sensible
of
its
separation
from
God
,
but
was
wholly
taken
up
with
the
body
,
neglecting
and
miskenning
that
infinit
losse
of
Gods
favour
and
face
;
therefore
the
Lord
commands
it
to
go
out
of
the
body
,
that
it
maythen
be
sensible
of
its
infinit
loss
of
God
,
when
it
is
separated
from
the
body
;
that
it
may
then
have
leasure
to
reflect
upon
it self
,
and
find
its
own
surpassing
misery
;
and
then
indeed
infinit
pain
and
infinit
losse
conjoyned
,
eternal
banishment
from
the
presence
of
that
blessed
Spirit
,
and
eternal
torment
within
it self
,
these
two
concurring
,
what
posture
do
you
think
such
a
soul
will
be
into
?
There
are
some
earnest
of
this
in
this
life
,
when
God
reveals
his
terrour
,
and
sets
mens
sins
in
order
before
their
face
,
O
how
intolerable
is
it
!
and
more
insupportable
then
many
deaths
.
They
that
have
been
accquainted
with
it
,
have
declared
it
,
the
terrours
of
God
are
like
poysonable
arrows
sunk
into
Jobs
spirit
,
and
drinking
up
all
the
moisture
of
them
.
Such
a
spirit
as
is
wounded
with
one
of
these
darts
shot
from
Heaven
,
who
can
bear
it
?
not
the
most
patient
and
most
magnanimous
spirit
,
that
can
sustain
all
other
infi●mities
,
Prov.
18.14
.
Now
,
my
beloved
,
if
it
be
so
now
,
while
the
soul
is
in
the
body
,
drowned
in
it
,
what
will
be
the
case
of
the
soul
separated
from
the
body
,
when
it
shall
be
all
one
sense
to
reflect
and
consider
it self
.
This
is
the
sting
of
death
indeed
,
worse
then
a
thousand
deaths
,
to
a
soul
that
apprehends
it
;
and
the
lesse
it
is
apprehended
,
the
worse
it
is
;
because
it
is
the
more
certain
and
must
shortly
be
found
,
when
there
is
no
brazen
serpent
to
heal
that
sting
.
Now
,
what
comfort
have
you
provided
against
this
day
?
what
way
do
you
think
to
take
out
this
sting
?
Truly
,
there
is
no
balm
for
it
,
no
Physitian
for
it
,
but
one
;
and
that
the
Christian
is
only
acquainted
with
:
He
in
whom
Christ
is
,
he
hath
this
soveraign
antidot
against
the
p●yson
of
Death
,
he
hath
the
very
sting
of
it
taken
out
by
Ch●●st
,
death
it self
killed
,
and
of
an
mortal
enemy
made
the
kindest
friend
.
And
so
he
may
triumph
with
the
Apostle
,
O
death
,
where
is
thy
sting
,
O
grave
,
where
is
thy
victory
!
Thanks
be
to
God
in
Iesu●
Christ
who
giveth
us
the
victory
,
1
Cor.
15.55
.
The
ground
of
his
triumph
,
and
that
which
a
Christian
hath
to
oppose
to
all
the
sorrows
and
pains
and
fears
of
death
mustred
against
him
,
is
threefold
,
one
,
that
death
is
not
real
,
a
second
,
that
is
not
total
;
even
that
which
is
,
and
then
that
it
is
not
perpetual
.
This
last
is
contained
in
the
next
vers
.
the
second
expressed
in
this
vers
.
and
the
first
may
be
understood
or
implyed
in
it
.
That
the
nature
of
death
is
so
far
changed
,
that
of
a
punishment
it
is
become
a
medicine
,
of
a
punishment
for
sin
,
it
is
turned
into
the
last
purgative
of
the
soul
from
sin
;
and
thus
the
sting
of
it
is
taken
away
,
that
relation
it
did
bear
to
the
just
wrath
of
God
.
And
now
the
body
of
a
Christian
under
appointment
to
die
for
sin
,
that
is
,
for
the
death
of
sin
,
the
eternal
death
of
sin
.
Christ
having
come
under
the
power
of
death
,
hath
gotten
power
over
it
,
and
spoiled
it
of
its
stinging
vertue
,
he
hath
taken
away
the
poysonable
ingredient
of
the
curse
,
that
it
can
no
more
hurt
them
that
are
in
Him
,
and
so
it
is
not
now
vested
with
that
piercing
and
wounding
notion
of
punishment
:
though
it
be
true
that
sin
was
the
first
in-lett
of
death
,
that
it
first
opened
the
sl●ue
to
let
it
enter
and
flow
in
upon
mankind
;
yet
that
appointment
of
death
is
renewed
,
and
bears
a
relation
to
the
destruction
of
sin
,
rather
then
the
punishment
of
the
sinner
,
who
is
f`orgiven
in
Christ
:
And
O
how
much
solid
comfort
is
here
!
that
the
great
reason
of
mortality
that
a
Christian
it
subject
unto
,
is
that
he
may
be
made
free
of
that
which
made
him
at
first
mortal
.
Because
sin
hath
taken
su●h
possession
in
this
earthly
tabernacle
,
and
is
so
strong
a
poyson
,
that
it
hath
infected
all
the
members
,
and
by
no
purgation
here
made
can
be
fully
cleansed
●ut
,
but
there
are
many
secret
corners
it
lurks
into
,
and
upon
occasion
vents
it self
:
therefore
it
hath
pleased
God
in
His
infinit
goodnesse
,
to
continue
the
former
appointment
of
death
,
but
under
a
new
and
living
consideration
,
to
take
down
this
infected
and
defiled
tabernacle
,
as
the
houses
of
leprosie
were
taken
down
under
the
Law
,
that
so
they
might
be
the
better
cleansed
,
and
this
is
the
last
purification
of
the
soul
from
sin
.
And
therefore
,
as
one
of
the
Ancients
said
well
,
That
we
might
not
be
eternally
miserable
,
mercy
hath
made
us
mortal
.
Justice
hath
made
the
world
mortal
,
that
they
may
be
eternally
miserable
,
but
to
put
an
end
to
this
misery
,
Christ
hath
continued
our
mortality
.
Else
he
would
have
abolished
death
it self
,
if
he
had
not
meant
to
abolish
sin
by
death
,
and
indeed
it
would
appear
this
is
the
reason
why
the
world
must
be
consumed
with
fire
at
the
last
day
,
and
new
Heavens
and
earth
succeed
in
its
room
,
because
as
the
little
house
,
the
body
,
so
the
great
house
,
the
world
,
was
infected
with
this
leprosie
,
&
so
subjected
to
vanity
and
corruption
because
of
mans
sin
;
therefore
that
there
might
be
no
remnant
of
mans
corruption
,
and
no
memorial
of
sin
to
inte●upt
his
eternal
joy
,
the
Lord
will
purify
and
change
all
:
all
the
members
that
were
made
instruments
of
unrighteousness
,
all
the
creatures
that
were
servants
to
mans
lusts
,
a
new
form
and
fashion
shall
be
put
on
all
,
that
the
body
being
restored
,
may
be
a
fit
dwelling
place
for
the
purified
soul
,
and
the
world
renewed
,
may
be
a
●it
house
for
righteous
men
.
Thus
you
see
that
Death
to
a
Christian
is
not
real
death
;
for
it
is
not
the
death
of
a
Christian
,
but
the
death
of
sin
his
greatest
enemy
,
it
is
not
a
punishment
,
but
the
enlargement
of
the
soul.
Now
,
the
next
comfort
is
that
which
is
,
is
but
partial
,
it
is
but
the
dissolution
of
the
lowest
part
in
man
,
his
body
;
so
far
from
prejudging
the
immortal
life
of
his
spirit
,
that
it
is
rather
the
accomplishment
of
that
.
Though
the
body
must
die
,
yet
eternal
life
is
begun
already
within
t●e
soul
;
for
the
Spirit
of
Christ
hath
brought
in
life
;
the
Righteousnesse
of
Christ
hath
purchased
it
,
and
the
Spirit
hath
performed
it
and
applyed
it
to
us
:
not
only
there
is
an
immortal
being
in
a
Christian
,
that
must
survive
the
dust
(
for
that
is
common
to
all
men
)
but
there
is
a
new
life
begun
in
him
,
an
immortal
well
being
in
joy
and
happinesse
,
which
only
deserveth
the
name
of
life
,
that
cometh
never
to
its
full
perfection
,
till
the
bodily
and
earthly
house
be
taken
down
.
If
you
consider
seriously
what
a
new
life
a
C●●ist●●n
is
●●●a●lated
unto
,
by
the
operation
of
the
Holy
Ghost
,
and
the
ministration
of
the
word
,
it
is
then
most
active
and
lively
when
the
soul
is
most
retired
from
the
body
in
meditation
:
the
new
life
of
a
Christian
,
is
most
perfect
in
this
life
,
when
it
carrieth
him
the
furthest
distance
from
his
bodily
senses
,
and
is
most
abstracted
from
all
sensible
engagements
,
as
you
heard
;
for
indeed
it
restores
the
spirit
of
a
man
to
its
native
rule
and
dominion
over
the
body
,
so
that
it
is
then
most
perfect
,
when
it
is
most
g●thered
within
it self
,
and
disingaged
from
all
external
intanglements
.
Now
,
certain
it
is
,
since
the
perfection
of
the
soul
in
this
life
consists
in
such
a
retirement
from
the
body
,
that
when
it
is
wholly
separated
from
it
,
then
it
is
in
the
most
absolute
state
of
perfection
;
and
its
life
●cts
most
purely
and
pe●fectly
when
it
hath
no
body
to
communicat
with
,
and
to
entangle
it
either
with
its
lusts
or
necessities
.
The
Spirit
is
life
,
it
hath
a
life
now
which
is
then
best
when
furthest
from
the
body
;
and
therefore
it
cannot
but
be
surpassing
better
when
it
is
out
of
the
body
:
and
all
this
is
purcha●ed
by
Christs
righteousnesse
:
As
mans
disobedience
made
an
end
of
his
life
,
Christs
obedience
hath
made
our
life
endlesse
:
He
suffered
death
to
sting
him
,
and
by
this
hath
taken
the
sting
from
it
:
and
now
,
there
is
a
new
statute
and
appointment
of
Heaven
published
in
the
Gospel
,
whosoever
believeth
in
Him
shall
not
perish
,
but
have
eternal
life
.
Now
indeed
,
this
hath
so
intirely
ch●nged
the
nature
of
death
,
that
i●
hath
no●
the
most
lovely
and
desirable
aspect
on
a
Christian
,
that
it
is
no
more
an
object
of
fear
,
but
of
desire
,
amicable
,
not
terrible
unto
him
:
since
there
is
no
way
to
save
the
passenger
,
but
to
let
the
vessel
break
,
he
will
be
content
to
have
the
body
splitted
,
that
himself
,
that
is
his
soul
,
may
escape
;
for
truly
a
mans
soul
is
himself
;
the
body
is
but
an
earthly
tabernacle
that
must
be
taken
down
,
to
let
the
inhabitant
win
out
to
come
near
his
Lord
:
the
body
is
the
Prison-house
that
he
groans
to
have
opened
,
that
he
may
enjoy
that
liberty
of
the
sons
of
God
:
And
now
to
a
Christian
,
death
is
not
properly
an
object
of
patience
,
but
of
desire
rather
;
I
desire
to
be
dissolved
,
and
be
with
Christ
,
Phil.
1.23
.
He
that
hath
but
advanced
little
in
Christianity
will
be
content
to
die
:
but
because
there
is
too
much
flesh
,
he
will
desire
to
live
;
but
a
Christian
that
is
riper
in
knowledge
and
grace
will
rather
desire
to
die
,
and
only
be
content
to
live
:
he
will
exercise
patience
and
submission
about
abiding
here
;
but
groanings
and
pantings
about
removing
hence
;
because
he
knoweth
that
there
is
no
choice
between
that
bondage
and
this
liberty
.
SERMON
XXIX
.
Rom.
8.10
.
The
body
is
dead
because
of
sin
:
but
the
Spirit
is
life
,
&c.
IT
was
the
first
curse
and
threatning
,
wherein
God
thought
fit
to
comprehend
all
misery
,
Thou
shalt
die
the
death
in
that
day
thou
eatest
:
though
the
sentence
was
not
presently
executed
according
to
the
letter
,
yet
from
that
day
●orward
man
was
made
mortal
;
and
there
seemeth
to
be
much
mercy
and
goodness
of
God
interveening
to
plead
a
delay
of
death
it self
,
that
so
the
promise
of
life
in
the
second
Adam
might
come
to
the
first
and
his
posterity
,
and
they
might
be
delivered
●rom
the
second
death
,
though
not
from
the
first
.
Alwayes
we
bear
about
the
markes
of
sin
in
our
bodies
to
this
day
,
and
in
so
far
the
threatning
taketh
place
,
that
this
life
that
we
live
in
the
body
,
is
become
nothing
else
but
a
dying
life
:
the
life
that
the
ungodly
shall
live
out
o●
the
body
is
a
living
death
;
and
either
of
these
is
worse
then
simple
death
or
destruction
of
beeing
.
The
serious
contemplation
of
the
miseries
of
this
life
,
made
wise
Solomon
to
praise
the
dead
more
then
the
living
,
contrary
to
the
custom
of
men
,
who
rejoyce
at
the
birth
of
a
man-child
,
and
mourn
at
their
death
:
yea
,
it
pressed
him
further
,
to
think
them
which
have
not
at
all
been
,
better
then
both
;
because
they
have
not
seen
the
evil
under
the
Sun
:
this
world
is
such
a
Chaos
,
such
a
masse
of
miseries
,
that
if
men
understood
it
before
they
came
into
it
,
they
would
be
far
more
loath
to
enter
into
it
,
then
they
are
now
afraid
to
go
out
of
it
.
And
truly
we
want
not
remembrances
and
representations
of
our
misery
every
day
,
in
that
children
come
weeping
into
the
world
,
as
it
were
bewailing
●heir
own
misfortune
,
that
they
were
brought
forth
to
be
sensible
subjects
of
misery
.
And
what
is
all
our
life-time
,
but
a
repetition
of
sighs
and
groan●
,
anxiety
and
satiety
?
loathing
and
longing
,
dividing
our
spi●its
and
our
time
between
them
.
How
many
deaths
must
we
suffer
,
before
death
come
?
for
the
absence
or
losse
of
any
thing
much
desired
,
is
a
sep●ration
no
lesse
g●ievous
to
the
hearts
of
men
,
then
the
pa●ting
of
soul
and
body
:
for
affection
to
temporal
pe●ishing
things
,
unites
the
soul
so
unto
them
,
that
there
is
no
parting
without
pain
,
no
dissolution
of
that
continuity
without
much
vexation
;
and
yet
the
soul
must
suffer
many
such
tortures
in
one
day
,
because
the
things
are
perishing
in
their
own
nature
,
and
uncertain
.
What
is
sleep
,
which
devours
the
most
part
of
our
time
?
but
the
very
image
and
picture
of
death
,
a
visible
and
daily
representation
of
the
long
cessation
of
the
sensitive
life
in
the
grave
;
and
yet
truly
it
is
the
best
and
most
innocent
part
of
our
time
,
though
we
accuse
it
often
:
there
is
both
lesse
sin
,
and
lesse
misery
in
it
;
for
it
is
almost
the
only
leniment
and
refreshment
we
get
in
all
our
miseries
.
Iob●ought
●ought
it
to
asswage
his
grief
,
and
ease
his
body
:
but
it
was
the
extremity
of
his
misery
that
he
could
not
find
it
.
Now
,
my
beloved
,
when
you
find
that
which
is
called
life
,
subject
to
so
much
misery
,
that
you
are
constrained
often
to
desire
you
had
never
been
born
;
you
find
it
a
valley
of
tears
,
a
house
of
mourning
,
from
whence
all
true
delight
and
solid
happiness
is
banished
:
seing
the
very
Officers
and
Serjeants
of
death
are
continually
surrounding
us
,
and
walk
alongs
with
us
,
though
unpleasant
company
,
in
our
greatest
contentments
,
and
are
putting
marks
upon
your
doors
,
as
in
the
time
of
the
Plague
upon
houses
infected
,
Lord
have
mercy
upon
us
,
and
are
continually
bearing
this
motto
to
our
view
,
and
●ounding
this
direction
to
our
ear●
,
cito
,
procul
,
diu
,
to
get
soon
out
of
Sodom
that
is
appointed
for
destruction
,
to
fly
quickly
out
of
our selves
to
the
refuge
appointed
of
God
,
even
one
that
was
dead
and
is
alive
,
and
hath
redeemed
us
by
his
blood
;
and
to
get
far
off
from
our selves
,
and
take
up
dwelling
in
the
blessed
Son
o●
God
,
through
whose
flesh
there
is
accesse
to
the
Father
;
seing
all
these
(
I
say
)
are
so
,
why
do
not
we
awake
our selves
upon
the
sound
of
the
promise
of
immortality
and
life
,
brought
to
our
ears
in
the
Gospel
?
Mortality
hath
already
seized
upon
our
bodies
,
but
why
do
ye
not
catch
hold
of
this
opportunity
of
releasing
your
souls
from
the
chains
and
setters
of
eternal
d●ath
?
Truly
,
my
beloved
,
all
that
can
be
spoken
of
torments
and
miseries
in
this
life
,
I
suppose
we
could
imagine
all
the
exquisite
torments
invented
by
the
most
cruel
tyrants
since
the
beginning
,
to
be
combined
in
some
one
kind
of
torture
,
and
would
t●●n
st●etch
our
imagination
beyond
that
,
as
far
as
that
which
is
compo●ed
of
all
torments
,
surpasseth
the
simplest
death
:
yet
we
do
not
conceive
nor
expresse
unto
you
that
death
to
come
.
Believe
it
,
when
the
soul
is
out
of
the
body
,
it
is
a
most
pure
activity
,
all
sense
,
all
knowledge
:
and
seing
where
it
is
dulled
and
dampished
in
the
body
,
it
is
capable
of
so
much
grief
or
joy
,
pleasure
or
pain
,
we
may
conclude
That
being
loosed
from
these
stupifying
earthly
chains
,
that
it
is
capable
of
infinit
more
vexation
,
or
contentation
,
in
a
higher
an●
purer
strain
.
Therefore
we
may
conclude
with
the
Apostle
,
that
all
men
by
nature
are
miserable
in
life
,
but
infinitly
more
miserable
in
death
:
only
the
man
who
is
in
Jesus
Christ
,
in
whose
spirit
Christ
dwells
,
and
hath
made
a
temple
of
his
body
,
for
offering
up
reasonable
service
in
it
,
that
man
only
is
happy
in
life
,
but
far
happier
in
death
:
happy
that
he
was
born
,
but
infinitly
more
happy
that
he
was
born
mortal
,
born
to
die
;
for
if
the
body
be
dead
because
of
sin
,
the
spirit
is
life
because
of
righteousnesse
.
Men
commonly
make
their
accompts
,
and
calculat
their
time
so
,
as
if
death
were
the
end
of
it
:
truly
,
it
were
happinesse
in
the
generality
of
men
,
that
that
computation
were
true
,
either
that
it
had
never
beg●n
,
or
that
it
might
end
here
;
for
that
which
is
the
greatest
dignity
and
glory
of
a
man
his
immortal
soul
,
it
is
truly
the
greatest
misery
of
sinful
men
,
because
it
capacitats
them
for
eternal
misery
.
But
if
we
make
our
accompts
right
,
and
take
the
right
period
,
truly
death
is
but
the
beginning
of
our
Time
,
of
endlesse
and
unchangeable
endurance
either
in
happinesse
or
misery
:
and
this
life
in
the
body
,
which
is
only
in
the
view
of
the
short-sighted
sons
of
men
,
is
but
a
strait
and
narrow
passage
into
the
infinit
ocean
of
eternity
;
but
so
inconsiderable
it
is
,
that
according
as
the
spirit
in
this
passage
is
fashioned
and
formed
,
so
it
must
continue
for
ever
;
for
where
the
tree
falleth
,
there
it
lyeth
.
There
may
be
hope
that
a
tree
will
sprout
again
,
but
truly
there
is
no
hope
that
ever
the
damned
soul
shall
see
a
spring
of
joy
;
and
no
fear
that
ever
the
blessed
spirits
shall
find
a
winter
of
grief
,
such
is
the
evennesse
of
eternity
,
that
there
is
no
shadow
of
change
in
it
.
O
then
,
how
happy
are
they
in
whose
souls
this
life
is
already
begun
!
which
shal
then
come
to
its
Meridian
,
when
the
glory
of
the
flesh
falls
down
like
withered
hay
into
the
dust
:
the
life
as
well
as
the
light
of
the
righteou●
is
progressive
,
its
shining
more
and
more
till
that
day
come
,
the
day
of
Death
,
on●y
worthy
to
be
called
the
present
day
,
bec●●se
it
brings
perfection
,
it
mounts
the
soul
in
the
highest
point
of
the
Orb
,
and
there
is
no
declining
from
that
again
.
The
spirit
is
now
alive
in
some
holy
aff●ctions
and
motions
,
breathing
upwards
,
wrestling
towards
that
point
:
the
soul
is
now
in
pa●t
united
to
the
fountain
of
life
,
by
loving
attendance
and
obedience
,
and
it
i●
longing
to
be
more
cl●●ly
united
:
the
inward
senses
are
exercis●●
about
spiritual
thing●
,
but
the
burden
of
this
clayie
mansion
dot●
much
dull
and
damp
them
,
and
proves
a
great
Remora
to
the
spiri●
:
the
body
indispo●es
and
weakens
the
soul
much
:
its
life
as
in
an
Infant
,
though
a
reasonable
soul
be
there
,
yet
overwhelmed
with
the
incapacity
of
the
organs
,
this
body
is
truly
a
prison
of
restraint
and
confinement
to
the
●oul
,
and
often
loathsome
and
ugly
through
the
filthinesse
of
sin
:
But
when
the
spirit
is
delivered
from
this
necessary
burden
and
impediment
,
O
how
lively
is
that
life
it
then
lives
!
then
the
life
,
peace
,
joy
,
love
and
delight
of
the
soul
,
surmounts
all
that
is
possible
here
,
further
then
the
highest
exercise
of
the
soul
of
the
wisest
men
surpasses
the
bruitish-like
apprehensions
of
an
infant
:
and
indeed
then
,
the
Christian
comes
to
his
full
stature
,
and
is
a
perfect
man
when
he
ceaseth
to
be
a
man
.
How
will
you
not
be
perswaded
,
beloved
in
the
Lord
,
to
long
after
this
life
,
to
have
Christ
fo●med
in
your
hearts
,
fo●
truly
the
generality
have
not
so
much
as
Christ
fashioned
in
their
outward
habit
;
but
a●e
within
da●kn●sse
and
ea●thinesse
,
and
wickednesse
,
and
without
,
impiety
and
pr●fanity
:
will
you
not
long
for
this
life
!
for
now
you
are
dead
while
you
live
,
as
the
Apostle
speaks
of
widows
that
live
in
pleasure
:
The
more
the
soul
be
satisfied
with
ea●thly
things
,
it
is
the
deeper
bu●ied
in
the
grave
of
the
flesh
,
and
the
●urther
separated
from
God
:
Alas
!
many
o●
you
know
no
other
li●e
then
that
which
you
now
live
in
the
body
,
you
neither
apprehend
what
this
new
birth
is
,
nor
what
the
perfect
statu●e
of
it
shall
be
afterwards
;
but
truly
while
it
is
thus
you
are
but
walking
shadows
,
breathing
●l●y
,
and
no
more
.
A
godly
man
used
to
calculat
the
years
of
his
nativity
from
his
second
birth
,
his
conversion
to
God
in
Christ
:
And
truly
,
this
is
the
true
period
of
the
●ight
calculation
of
life
,
of
that
life
which
shall
not
see
death
.
True
life
hath
but
one
period
,
that
is
,
the
beginning
of
it
;
for
end
it
hath
none
:
I
beseech
you
reckon
your
years
thus
,
and
I
fear
that
you
●eckon
your selves
,
many
of
you
,
yet
dead
in
sins
and
trespasses
.
Is
that
life
,
I
pray
you
,
To
eat
,
to
drink
,
to
sleep
,
to
play
,
to
walk
,
to
work
?
Is
there
any
thing
in
all
these
worthy
of
a
reasonable
soul
,
which
must
survive
the
body
,
and
so
cease
from
such
things
for
ever
?
Think
within
your selves
,
do
you
live
any
other
life
then
this
?
What
is
your
life
,
but
a
tedious
and
wearisome
repetition
of
such
bruitish
actions
,
which
are
only
te●minat
on
the
body
?
O
then
how
miserable
are
you
,
if
you
have
no
other
period
to
reckon
from
,
then
your
birth
day
!
If
there
be
not
a
second
birth
day
before
your
burial
,
you
may
make
your
reckoning
To
be
banished
eternally
from
the
life
of
God
.
As
for
you
,
Christians
,
whom
God
hath
quickned
by
the
Spirit
of
His
Son
,
be
much
in
the
exercise
of
this
life
,
and
that
will
maintain
and
advance
it
:
let
your
care
be
about
your
spirits
,
and
to
hearten
you
in
this
study
,
and
to
beget
in
you
the
hope
of
eternal
life
,
look
much
,
and
lay
fast
hold
on
that
Life-giving
Saviour
,
who
by
his
righteous
life
,
and
accursed
death
,
hath
purchased
by
his
own
blood
,
both
happinesse
to
us
and
holinesse
:
Consider
what
debters
ye
are
to
Him
,
who
loved
not
his
own
life
,
and
spared
it
not
to
purchase
this
life
to
us
.
Let
our
thoughts
and
affections
be
occupied
about
this
high
purchase
of
our
Saviours
,
which
is
freely
bestowed
on
them
that
will
have
it
,
and
believe
in
Him
for
it
:
if
we
be
not
satisfied
with
such
a
low
and
wretched
life
,
as
is
in
the
body
,
He
will
give
a
higher
and
more
enduring
life
,
and
only
worthy
of
that
name
.
SERMON
XXX
.
Rom.
8.11
.
But
if
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
,
dwell
in
you
:
he
that
raised
up
Christ
from
the
dead
,
shall
also
quicken
you
,
&c.
IT
is
true
,
the
soul
is
incomparably
better
then
the
body
;
and
he
is
only
worthy
the
name
of
a
Man
,
and
of
a
Christian
,
who
prefers
this
more
excellent
part
,
and
imploys
his
study
and
time
about
it
;
and
regards
his
body
only
for
th●
noble
guest
that
lodges
within
it
:
and
therefore
it
is
one
of
the
prime
consolations
that
Christianity
affords
,
that
it
provides
chiefly
for
the
happy
estate
of
this
immortal
piece
in
man
;
which
truly
were
alone
sufficient
to
draw
our
souls
wholly
after
Religion
,
suppose
the
body
should
never
taste
of
the
fruits
of
it
,
but
die
,
and
rise
no
more
,
and
never
be
awak'd
out
of
its
sleep
;
yet
it
were
a
sufficient
ground
of
engagement
to
godlinesse
,
that
the
life
and
well-being
of
the
far
better
part
in
man
,
is
secured
for
eternity
,
which
is
infinitly
more
then
all
things
beside
can
truly
promise
us
,
or
be
able
to
perform
.
Certainly
whatsoever
else
you
give
your
hearts
to
,
and
spend
your
time
upon
,
it
will
either
leave
you
in
the
midst
of
your
dayes
,
and
at
your
end
you
shall
be
a
fool
;
or
you
must
leave
it
in
the
end
of
your
dayes
,
and
find
your selves
as
much
disappointed
;
or
to
speak
more
properly
,
because
when
your
time
is
ending
,
your
life
and
being
is
but
at
its
beginning
,
you
must
bid
an
eternal
adieu
to
all
these
things
whereupon
your
hearts
are
set
,
when
you
are
but
beginning
truly
to
be
.
But
this
is
only
the
proper
and
true
good
of
the
soul
,
Christ
in
it
,
most
portable
and
easily
carried
about
with
you
;
yea
,
that
which
makes
the
soul
no
burden
to
it self
,
and
helps
it
to
carry
all
things
easily
;
and
then
most
inseparable
,
for
Christ
in
the
soul
is
the
spring
of
a
never-ending
life
of
peace
,
joy
and
contentation
,
in
the
fountain
of
an
infinit
goodnesse
,
and
it
out-wears
time
and
age
,
as
well
as
the
immortal
beeing
of
the
soul
:
yea
,
such
is
the
strength
of
this
consolation
,
that
then
the
soul
is
most
closly
united
,
and
●ully
possessed
o●
that
which
is
its
peculiar
and
satisfying
good
,
when
it
leaves
the
body
in
the
dust
,
and
e●capes
out
of
this
p●i●on
,
unto
that
glorious
liberty
.
But
yet
there
is
besides
this
an
additional
comfort
comprehended
in
the
vers
.
read
,
that
the
sleep
of
the
body
is
not
perpetual
,
that
it
shall
once
be
awakened
and
raised
up
to
the
fellowship
of
this
glory
:
●or
though
a
man
should
be
abundantly
satisfied
if
he
possesse
his
own
soul
,
yet
no
man
hateth
his
own
flesh
:
the
soul
hath
some
kind
of
natural
inclination
to
a
body
suitable
unto
it
,
and
in
this
it
differs
from
an
Angel
;
and
therefore
the
Apostle
when
he
expresseth
his
earnest
groan
for
intimat
presence
o●
his
soul
with
Christ
,
he
subjoyns
this
correction
,
not
that
we
desire
to
be
uncloathed
,
but
cloathed
upon
it
,
2
Cor.
5.1
,
2
,
3.
If
it
were
possible
,
sayes
he
,
we
would
be
glade
to
have
the
society
of
the
body
in
this
glory
,
we
would
not
desire
to
cast
off
those
cloaths
of
flesh
,
but
rather
that
the
garment
of
glory
might
be
spread
over
all
,
if
it
were
not
needful
,
because
they
are
old
and
ragged
,
and
would
not
suit
well
;
and
our
earthly
Tabernacle
is
ruinous
,
and
would
not
be
fit
for
such
a
glorious
guest
to
dwell
into
,
and
therefore
it
is
needful
to
be
taken
down
:
well
then
,
here
is
an
overplus
,
and
as
it
were
,
a
surcharge
of
consolation
,
that
seing
for
the
present
it
is
expedient
to
put
off
the
present
cloathing
of
flesh
,
and
take
down
the
present
earthly
house
;
yet
that
the
day
is
coming
that
the
same
cloaths
renewed
,
shall
be
put
on
,
and
the
same
house
repaired
and
made
suitable
to
Heaven
,
shall
be
built
up
;
that
this
mortal
body
shall
be
quickned
with
that
same
Spirit
that
now
quickens
the
soul
,
and
makes
it
live
out
of
the
body
;
and
so
the
sweet
and
beloved
friends
,
who
parted
with
so
much
pain
and
grief
,
shall
meet
again
with
so
much
pleasure
and
joy
;
and
as
they
were
sharers
together
in
the
miseries
of
this
life
,
s●all
participat
also
in
the
blessednesse
of
the
next
:
like
Saul
and
Ionathan
,
lovely
and
pleasant
in
their
lives
,
and
though
for
a
time
separated
in
death
,
yet
not
alwayes
divided
.
Now
is
the
highest
top
of
happinesse
,
to
which
nothing
can
be
added
;
its
comprehensive
of
the
whole
man
,
and
its
comprehensive
of
all
that
can
be
imagined
to
be
the
perfective
good
of
man
.
It
is
no
wonder
then
,
that
the
Apostle
reckon
this
Doctrine
of
the
Resurrection
amongst
the
foundations
of
Christianity
,
Heb.
6.1
,
2
,
for
truly
these
t●o
,
the
immortality
of
the
soul
,
and
the
resurrection
of
the
mortal
body
,
are
the
two
ground-stones
,
or
pillars
of
true
Religion
,
which
if
they
be
not
well
settled
in
the
hearts
of
men
,
all
Religion
is
tottering
and
ruinous
,
and
unable
to
support
it self
.
That
the
soul
cannot
taste
death
,
or
see
corruption
,
and
that
the
body
shall
but
taste
it
,
and
as
it
were
salute
it
,
and
cannot
alwayes
abide
under
the
power
of
it
,
these
are
the
prime
foundations
upon
which
all
Christian
perswasion
is
built
;
for
without
these
be
laid
down
in
the
lowest
and
deepest
part
of
the
heart
,
all
exhortations
to
an
holy
and
righteous
life
are
weak
and
ineffectual
,
all
consolations
are
empty
and
vain
;
in
a
word
,
Religion
is
but
an
airy
speculation
,
that
hath
no
consistence
but
in
the
imaginations
of
men
;
it
is
an
house
upon
sand
,
that
can
abide
no
blast
of
temptation
,
no
wave
of
misery
,
but
must
straight
way
fall
to
the
ground
.
From
whence
is
it
,
I
pray
you
,
that
the
perswasions
of
the
Gospel
hath
so
little
power
upon
men
,
that
the
plain
and
plentiful
publication
of
a
Saviour
is
of
so
small
vertue
to
stir
up
the
hearts
of
men
to
take
hold
on
him
?
How
comes
it
to
passe
that
the
preeepts
and
prohibitions
of
the
most
high
God
,
coming
forth
under
his
authority
,
lays
so
little
restraint
on
mens
corruptions
?
that
so
few
will
be
perswaded
to
stop
their
course
,
and
come
off
the
wayes
they
are
accustomed
?
that
men
pull
away
the
shoulder
,
and
stop
the
ear
,
and
make
their
hearts
as
adamant
,
incapable
of
being
affected
with
either
the
authority
or
love
of
the
Gospel
?
that
when
He
pipes
unto
us
,
so
few
dance
,
and
when
he
mourns
,
so
few
laments
?
Is
it
not
because
these
two
foundations
are
not
laid
,
and
mens
hearts
not
digged
deep
by
earnest
consideration
,
to
receive
these
ground-stones
of
Christianity
,
the
belief
of
their
souls
eternal
survivance
after
the
dust
,
and
of
the
revivance
and
resurrection
of
the
body
after
it
hath
slept
a
while
in
the
dust
.
I
remember
,
Heathens
have
had
some
noble
and
rare
conceptions
about
vertue
,
and
some
have
laboured
to
enamour
men
with
the
native
beauty
of
it
,
and
to
perswade
them
that
it
was
a
sufficient
reward
to
it self
;
and
truly
it
would
far
more
become
a
Christian
who
knoweth
the
high
and
divine
pattern
of
holinesse
to
be
God
himself
,
and
so
must
needs
behold
a
far
surpassing
beauty
and
excellency
in
the
Image
of
God
than
in
all
earthly
things
;
I
say
,
it
would
become
him
to
accustome
himself
to
a
dutiful
observance
of
Religion
,
even
without
all
respect
to
the
reward
of
it
:
he
would
train
his
heart
to
do
homage
to
God
,
out
of
a
loyal
affection
and
respect
to
His
Majesty
,
and
from
the
love
of
the
very
intrinsick
beauty
of
obedience
,
without
borrowing
alwayes
from
such
selfie
considerations
of
our
own
happinesse
or
misery
.
Notwithstanding
such
is
the
posture
of
mans
spirit
now
,
that
he
cannot
at
all
be
engaged
to
the
love
of
Religion
,
except
some
Seen
advantage
concilat
it
;
and
therefore
the
Lord
makes
use
of
such
selfie
principles
in
drawing
men
to
Himself
,
and
keeping
them
still
with
Him
:
and
truly
considering
mans
infirmity
,
this
is
the
spi●it
and
life
of
all
Religion
,
Immortality
and
Resurrection
,
that
which
gives
a
lustre
to
all
,
and
quickens
all
,
that
which
mak●s
all
to
sink
deep
,
and
that
which
makes
a
Christian
stedfast
and
immovable
,
2
Cor.
5.8
.
It
is
certainly
Hope
that
is
the
key
of
the
heart
,
that
opens
and
shuts
it
to
any
thing
.
These
the
Apostle
Peter
,
1
Epist.
1.
blesseth
God
heartily
for
the
new
birth
,
and
in
the
expressing
of
it
,
makes
hope
the
very
term
of
that
generation
,
and
so
it
must
be
a
substantial
thing
.
Blessed
be
God
who
hath
begotten
us
again
to
a
lively
hope
:
Hope
hath
a
quickning
power
in
it
,
it
makes
all
new
where
it
comes
,
and
is
full
of
spirit
;
it
is
the
Helmet
and
Anchor
of
a
Christian
,
that
which
bears
the
dint
of
temptation
,
and
makes
him
steady
in
Religion
:
No
man
will
put
in
his
plough
in
this
ground
,
or
sow
unto
the
Spirit
,
but
in
hope
,
for
he
that
soweth
must
sow
in
hope
,
else
his
Plough
will
not
go
deep
,
1
Cor.
9.10
.
This
then
is
the
very
spirit
and
life
of
Religion
,
the
resurrection
of
the
dead
,
without
which
our
faith
were
in
vain
,
and
men
would
continue
still
in
their
sins
.
Certainly
it
is
the
deep
inconsideration
of
this
never-ending
endurance
of
our
souls
,
and
restitution
of
our
bodies
to
the
same
immortality
,
that
makes
the
most
part
of
men
so
slight
and
superficial
in
Religion
,
else
it
were
not
possible
if
that
were
laid
to
heart
,
but
men
would
make
Religion
their
business
and
chief
business
.
We
have
here
the
two
genuine
causes
of
the
resurection
of
the
bodies
of
Christians
,
the
resurrection
of
Christ
,
and
the
inhabitation
of
his
Spirit
.
The
influence
that
the
resurrection
of
Christ
hath
on
ours
,
is
lively
and
fully
holden
out
by
this
Apostle
,
1
Cor.
15.
against
them
who
deny
the
resurrection
from
the
dead
.
If
Christ
be
not
raised
,
your
faith
is
in
vain
,
ye
are
yet
in
your
sins
,
and
they
that
are
asleep
are
perished
.
Religion
were
nothing
but
a
number
of
empty
words
of
show
;
Preaching
were
a
vanity
and
imposture
;
Faith
were
a
meer
●ancy
,
if
this
be
not
laid
down
as
the
ground-stone
,
Christ
raised
,
not
as
a
natural
person
,
but
as
a
common
politick
person
,
as
the
first
fruits
of
them
that
sleep
,
vers.
17
,
18
,
19
,
20.
where
he
alludes
to
the
ceremony
of
offering
the
first
fruits
of
their
harvest
,
Lev.
23.10
.
for
under
the
Law
they
might
not
eat
of
the
fruits
of
the
land
till
they
were
sanctified
,
all
was
counted
prophane
till
they
were
someway
con●ecrated
to
the
Lord
.
Now
,
for
this
end
the
Lord
appointed
them
to
bring
one
sheaf
for
all
,
and
that
was
the
representative
o●
all
the
rest
of
the
heap
,
and
this
was
waved
before
the
Lord
,
and
lifted
up
from
the
earth
,
now
according
to
the
Apostles
argument
,
Rom.
11
16.
If
the
first
fruits
be
h●ly
,
so
is
the
lump
,
for
it
represents
all
the
lump
;
and
therefore
Iesus
Christ
the
chief
of
all
his
brethren
,
was
made
the
first
fruits
from
the
dead
,
and
lifted
up
from
the
grave
,
as
the
representer
of
all
the
lump
of
his
elect
,
and
so
it
must
needs
follow
That
they
shall
not
continue
in
the
grave
,
but
must
in
due
time
partake
of
that
benefite
,
which
he
was
first
entred
in
possession
of
,
in
their
name
,
and
for
them
:
for
if
this
fi●st
fruits
be
holy
,
so
the
whole
lump
must
be
holy
;
and
if
the
first
fruits
be
risen
,
so
must
the
lump
.
You
see
then
the
force
of
the
present
reason
,
If
the
Spirit
that
raised
Christ
dwell
in
you
,
He
shall
also
raise
you
,
namely
because
he
raised
up
Christ
the
very
first
fruits
of
all
the
rest
;
so
that
Christs
resurrection
is
a
sure
pledge
and
token
of
yours
,
and
both
together
are
the
main
basis
and
ground
work
of
all
our
hope
and
salvation
,
the
neglect
and
inconsideration
whereof
makes
the
most
part
of
pretended
Christians
to
walk
according
to
that
Epicurean
principle
,
let
us
eat
and
drink
,
for
to
morrow
we
shall
die
;
as
if
there
were
no
life
to
come
,
they
withold
nothing
from
their
carnal
minds
,
that
can
satisfie
or
please
their
lusts
.
But
for
you
who
desire
a
part
in
this
resurrection
,
and
da●e
scarcely
believe
so
great
a
thing
,
or
entertain
such
a
high
hope
,
because
of
the
●ight
of
your
unworthinesse
;
as
ye
would
be
awaked
by
this
hope
to
righteousnesse
,
and
to
sin
no
more
,
vers.
34.
of
that
Chap.
So
you
may
encourage
your selves
to
that
hope
,
by
the
resurrection
of
Christ
;
for
it
is
that
which
hath
the
mighty
influence
to
beget
you
to
a
lively
hope
,
1
Pet.
1.3
.
Look
upon
this
as
the
grand
intent
,
and
special
design
of
Christs
both
dying
and
rising
again
,
that
he
might
be
the
first
fruits
to
sanctifie
all
the
lump
.
Nevertheless
it
is
not
he
defect
of
your
bodies
,
for
they
are
often
a
great
impediment
and
retardment
to
the
spirit
,
and
lodgeth
the
enemy
within
their
walls
,
when
he
is
chased
out
of
the
mind
by
the
Law
of
the
Spirit
of
life
;
but
it
is
the
great
design
of
God
through
the
whole
work
of
redemption
,
and
the
desert
of
Christ
your
head
;
and
therefore
you
may
entertain
that
hope
,
but
take
heed
to
walk
worthy
of
it
,
and
that
is
,
if
we
have
this
hope
,
let
us
purifie
our selves
,
let
us
who
believe
that
we
are
risen
with
Christ
,
set
our
affections
on
things
above
,
else
we
dishonour
Him
that
is
risen
in
our
name
,
and
we
dishonour
that
Temple
of
the
Holy
Ghost
,
which
he
will
one
day
make
so
glorious
.
SERMON
XXXI
.
Rom.
8.11
.
But
if
the
Spirit
of
him
that
raised
up
Christ
from
the
dead
,
&c.
AS
there
is
a
twofold
death
,
the
death
of
the
soul
,
and
the
death
of
the
body
;
so
there
is
a
double
resurrection
,
the
resurrection
of
the
soul
from
the
power
of
sin
,
and
the
resurrection
of
the
body
from
the
grave
:
as
the
first
death
is
that
which
is
spiritual
,
then
that
which
is
bodily
;
so
the
first
resurrection
is
of
the
Spirit
,
then
the
second
of
the
body
,
and
these
two
have
a
connexion
together
,
therefore
saith
the
Apostle
Iohn
,
Blessed
are
they
who
have
part
in
the
first
resurrection
,
for
on
such
the
second
death
hath
no
power
,
but
they
shall
be
Priests
to
God
,
&c.
Rom.
20.6
.
Although
death
must
〈…〉
their
bodies
,
yet
the
sting
wherein
the
strength
of
it
lyes
,
is
taken
away
by
Christ
,
that
it
hath
no
power
to
hurt
him
whose
spirit
is
raised
out
of
the
grave
of
sin
:
and
truly
it
is
hard
to
tell
which
is
the
greatest
change
,
or
the
most
dificult
to
raise
,
a
Body
out
of
corruption
to
life
,
or
to
to
raise
a
Soul
out
of
sin
to
grace
.
But
both
are
the
greatest
changes
that
can
be
,
and
shadowed
out
under
the
similitude
of
the
greatest
in
nature
,
for
our
conversion
to
God
is
a
new
birth
,
a
new
creation
,
and
a
resurrection
in
Scripture
style
;
and
so
both
require
one
and
the
same
power
,
the
almighty
power
of
his
Spirit
,
you
who
were
dead
in
sin
hath
He
quickned
,
&c.
O
what
a
notable
change
!
it
maketh
them
no
longer
the
same
men
,
but
new
creatures
;
and
therefore
it
is
the
death
of
sin
,
and
the
resurrection
of
the
soul
:
for
as
long
as
it
is
under
the
chains
of
darknesse
,
and
power
of
sin
,
it
is
free
among
the
dead
,
it
is
buried
in
the
vilest
sepulchre
:
old
graves
,
and
these
full
of
rottennesse
and
dead
mens
bones
,
are
nothing
to
●xpresse
the
lamentable
case
of
such
a
soul
;
and
yet
such
are
all
by
nature
:
whatsoever
excellency
or
endowment
men
have
from
their
birth
or
education
,
yet
certainly
they
are
but
apparitions
rather
then
any
real
substance
,
and
which
is
worse
,
their
bodies
is
the
sepulchre
of
their
souls
,
and
if
the
corruption
of
a
soul
were
sensible
,
we
would
think
all
the
putrifactions
of
bodily
things
but
shadows
of
it
.
And
therefore
no
sooner
is
there
any
inward
life
begotten
in
a
soul
,
but
this
is
the
very
fi●st
exercise
of
it
,
the
abhorrency
of
the
soul
upon
the
sight
and
smell
of
its
own
loathsomnesse
.
Now
,
there
is
no
hope
of
any
reviving
,
though
all
the
wisdom
and
art
of
men
and
Angels
were
imployed
in
this
businesse
,
there
is
nothing
able
to
quicken
one
such
soul
,
untill
it
please
the
Lord
to
speak
such
a
word
as
he
did
to
Lazarus
,
Arise
,
come
forth
,
and
send
his
Spirit
to
accomplish
his
word
,
and
this
will
do
it
:
when
the
Spirit
cometh
into
the
soul
,
he
quickeneth
it
,
and
this
is
the
first
●esurrection
:
O
blessed
are
they
who
have
part
in
this
!
whose
souls
are
drawen
out
of
the
dungeon
of
darknesse
and
ignorance
,
and
brought
●orth
to
behold
this
glorious
light
that
shineth
in
the
Gospel
,
and
raised
out
of
the
grave
of
the
lusts
of
ignorance
,
to
live
●nto
God
henceforth
;
for
such
they
have
their
part
in
the
second
resurrection
to
life
,
for
you
see
these
are
conjoyned
,
If
the
Spirit
dwell
in
you
,
He
shall
raise
you
,
&c.
You
see
here
two
grounds
and
reasons
of
the
resurrection
of
the
body
,
Christs
rising
,
and
the
Spirits
indwelling
;
now
I
find
these
in
Scripture
made
the
two
fountains
of
all
Christianity
,
both
of
the
fi●st
and
second
resurrection
.
The
●esurrection
of
Christ
is
an
evidence
of
our
Justification
,
the
the
cause
of
our
quickening
or
vivification
,
and
the
ground
and
pledge
of
our
last
resurrection
:
and
all
these
are
grounds
of
strong
consolation
.
The
first
you
have
,
Rom.
4.25
.
Christ
died
for
our
sins
,
and
rose
for
our
Iustification
,
and
the
vers.
34.
of
this
Chap.
Christ
is
dead
,
yea
rather
that
is
risen
again
;
who
then
shall
condemn
?
Here
is
a
clear
evidence
that
He
hath
payed
the
debt
wholly
,
and
satisfied
Justice
fully
:
since
He
was
under
the
power
of
death
,
imprisoned
by
Justice
,
certainly
he
would
not
have
won
free
,
if
he
had
not
payed
the
uttermost
farthing
;
therefore
his
glorious
resurrection
is
a
sure
manifestation
of
his
present
satisfaction
,
it
is
a
publick
acquittance
and
absolution
of
him
from
all
our
debt
,
and
so
by
consequence
of
all
he
died
for
;
for
their
debt
was
laid
upon
him
,
and
now
He
is
discharged
,
and
therefore
the
believing
soul
may
tremblingly
boast
,
who
shall
condemn
me
!
for
it
is
God
that
justifieth
.
Why
?
because
all
my
sins
were
laid
on
Christ
,
and
God
hath
in
a
most
solemn
manner
acquited
and
discharged
him
from
all
,
when
he
raised
him
from
the
dead
;
and
therefore
he
cannot
,
and
none
other
can
sue
me
,
or
prosecute
a
plea
against
me
,
since
my
Cautioner
is
fully
exonered
of
this
undertaking
,
even
by
the
great
Creditor
,
God
himself
.
But
then
,
his
resurrection
is
a
pawn
or
pledge
of
the
spiritual
raising
of
the
soul
from
sin
:
as
the
death
of
Christ
is
made
the
pledge
of
our
dying
to
sin
,
so
his
rising
,
of
our
living
to
God
,
Rom.
6.4
,
5.
These
are
not
meer
paterns
and
examples
of
spiritual
things
,
but
assured
pledges
of
that
divine
vertue
and
power
which
he
being
raised
again
should
send
abroad
throughout
the
world
:
for
as
there
are
Coronation-gifts
,
when
Kings
are
solemnly
installed
in
office
,
so
there
are
Coronation-mercies
,
triumphal
gifts
,
when
Christ
rose
and
ascended
,
he
bestowed
then
on
the
world
,
Eph.
4.
And
certainly
these
are
the
greatest
,
the
vertue
of
his
death
to
kill
the
old
man
,
and
the
power
of
his
resurrection
to
quicken
the
new
;
and
by
faith
,
a
believer
is
united
and
ingra●ted
into
him
,
as
a
plant
into
a
choice
stock
,
and
by
vertue
and
sap
coming
from
Christs
death
and
resurrection
,
he
is
transformed
into
the
similitude
of
both
:
he
groweth
into
the
likenesse
of
his
death
,
by
dying
to
sin
,
by
crucifying
these
inward
affections
and
inclinations
to
it
;
and
he
groweth
up
into
the
similitude
of
his
resurrection
,
by
newnesse
of
life
,
or
being
alive
to
God
,
in
holy
desires
and
endeavours
after
holinesse
●nd
obedience
.
And
thus
the
first
resurrection
of
the
soul
floweth
from
Christs
resurrection
.
But
add
unto
this
,
that
Christs
rising
is
the
pledge
and
pawn
of
the
second
resurrection
that
is
of
the
body
;
for
He
is
the
head
,
and
we
the
members
;
now
it
is
most
incongruous
that
the
head
should
rise
and
not
draw
up
the
members
after
him
,
certainly
he
will
not
cease
till
He
have
drawen
up
all
his
mem●ers
to
him
:
if
the
head
be
above
water
,
it
is
a
sure
pledge
that
the
body
will
win
out
of
the
water
;
if
the
root
be
alive
,
certainly
the
branches
will
shoot
out
in
Spring-time
,
they
shall
live
also
.
There
is
that
connexion
betwixt
Christ
and
believers
,
that
wonderful
communication
between
them
,
that
Christ
did
nothing
,
was
nothing
,
and
had
nothing
done
to
him
,
but
what
He
did
,
and
was
,
and
sufferd
personating
them
,
and
all
the
benefi●e
and
advantage
redounds
to
them
.
He
would
not
be
considered
of
us
as
a
person
by
himself
,
but
would
rather
be
still
taken
in
with
the
children
:
as
for
love
,
he
came
down
and
took
flesh
to
be
like
them
,
and
did
take
their
sin
and
misery
off
them
,
and
so
was
content
to
be
looked
upon
by
God
as
in
the
place
of
sinners
,
as
the
chief
sinner
;
so
he
is
content
and
desirous
that
we
should
look
on
him
as
in
the
place
of
sinners
,
as
dying
,
as
rising
for
us
,
as
having
no
excellency
or
privelege
incommunicable
to
us
:
And
this
was
not
hid
from
the
Church
of
old
,
but
presented
as
the
grand
consolation
,
Thy
dead
men
shall
live
,
●ogether
with
my
dead
body
they
shall
rise
:
and
therefore
may
poor
souls
awake
and
sing
,
though
they
must
dwell
in
the
dust
,
yet
as
the
dew
and
influence
of
Heaven
maketh
herbs
to
spring
out
of
the
earth
,
so
the
vertue
of
this
resurrection
shall
make
the
earth
and
sea
and
air
to
cast
out
and
render
their
dead
,
Isa.
26.19
.
Upon
what
a
sure
and
strong
chain
hangs
the
salvation
of
poor
sinners
!
I
wish
Christians
might
salute
one
another
with
this
,
Christ
is
risen
,
and
so
comfort
one
another
with
these
words
;
or
rather
,
that
every
one
would
apply
this
cordial
to
his
own
heart
,
Christ
is
risen
:
and
you
know
what
a
golden
chain
this
draweth
after
it
,
therefore
we
must
rise
and
live
.
The
other
cause
which
is
more
immediat
,
and
will
actively
accomplish
it
,
is
the
Spirit
dwelling
in
us
;
for
there
is
a
suitable
method
here
too
:
as
the
Lord
first
raised
the
Head
Christ
,
and
will
then
raise
the
Members
,
and
he
that
doth
the
one
cannot
but
do
the
other
;
so
the
Spirit
first
raiseth
the
soul
from
that
woful
fall
into
sin
which
killed
us
,
and
so
maketh
it
a
Temple
,
and
the
body
too
,
for
both
are
bought
with
a
price
,
and
therefore
the
Spirit
possesseth
both
:
but
the
inmost
residence
is
in
the
soul
,
and
the
bodily
members
are
made
servants
of
righteousness
,
which
is
a
great
honour
and
dignity
,
in
regard
of
that
base
imployment
they
had
once
;
and
so
it
is
most
suitable
that
he
who
hath
thus
dwelt
in
both
,
repair
his
own
dwelling-house
:
for
here
it
is
ruinous
,
and
therefore
must
be
cast
down
;
but
because
it
was
once
a
Temple
for
the
Holy
Ghost
,
therefore
it
will
be
repaired
and
built
again
,
for
he
that
once
honoured
it
with
his
presence
,
will
not
suffer
corruption
alwayes
to
dwell
in
it
:
for
what
Christ
by
his
humiliation
and
suffering
purchased
,
the
Spirit
hath
this
Commission
to
perform
it
▪
a●d
what
is
it
but
the
restitution
of
mankind
to
an
happier
estate
in
the
second
Adam
,
then
ever
the
first
was
into
.
Now
since
our
Lord
,
who
pleased
to
take
on
our
flesh
,
did
not
put
it
off
again
,
but
admits
it
to
the
fellowship
of
the
same
glory
in
heaven
,
in
that
he
died
he
dies
no
more
,
death
hath
no
more
dominion
over
him
,
he
will
never
be
wearied
or
ashamed
of
that
humane
clothing
of
flesh
;
and
therefore
certainly
that
the
children
may
be
like
the
father
,
the
followers
their
Captain
,
the
members
not
disproportioned
to
the
head
,
the
branches
not
different
and
heterogeneous
to
the
stock
,
and
that
our
rising
in
Christ
may
leave
no
footstep
of
our
falling
,
no
remainder
of
our
misery
;
therefore
the
Spirit
of
Christ
will
also
quicken
the
mortal
bodies
of
believers
,
and
make
them
like
Christs
glorious
body
.
This
must
be
done
with
divine
power
,
and
what
more
powerful
then
the
Spirit
?
for
it
is
the
spirits
or
subtil
parts
in
all
creatures
that
causeth
all
motions
,
and
worketh
all
effects
.
What
then
is
that
Almighty
Spirit
not
able
to
do
?
You
have
shadows
of
this
in
nature
,
yea
convincing
evidences
;
for
what
is
the
Spring
,
but
a
resurrection
of
the
earth
?
Is
not
the
world
every
year
renewed
,
and
riseth
again
out
of
the
grave
of
Winter
?
as
you
find
it
elegantly
expressed
,
Psal.
107.
and
doth
not
the
grains
of
seed
die
in
the
●lods
,
be●ore
they
rise
to
the
harvest
,
1
Cor.
15.
All
the
vicissitudes
and
alterations
in
nature
give
us
a
plain
draught
of
this
great
change
;
and
certainly
it
is
one
Spirit
that
effects
all
.
But
though
there
be
the
same
power
required
,
to
raise
up
the
bodies
of
the
godly
and
ungodly
;
yet
O
what
infinit
distance
and
difference
in
the
nature
and
ends
o●
their
resurrections
!
there
is
the
resurrection
of
life
,
and
the
resurrection
of
condemnation
,
Joh.
5.29
.
O
happy
they
who
rise
to
life
that
ever
they
died
!
but
O
miserable
,
thrice
wretched
are
all
others
that
they
may
not
be
dead
for
ever
!
The
immortality
of
the
souls
was
infinit
misery
,
because
it
is
that
which
eternizes
their
misery
;
but
when
this
overplus
is
added
,
the
incorruptibility
of
the
body
,
and
so
the
whole
man
made
an
inconsumable
subject
for
that
fire
to
seed
upon
perpetually
,
what
heart
can
conceive
it
without
horrour
!
and
yet
we
hear
it
often
without
any
such
affection
.
It
is
a
strange
life
,
that
death
is
the
only
refreshment
of
it
;
and
yet
this
may
not
be
had
,
they
shall
seek
death
,
and
it
shall
flee
from
them
.
Now
,
my
beloved
,
I
would
desire
this
discourse
might
open
way
for
the
hearty
and
cordial
intertainment
of
the
Gospel
,
and
that
you
might
be
perswaded
to
awake
unto
righteousness
,
and
sin
no
more
,
1
Cor.
15.34
.
Be
not
deceived
,
my
brethren
,
flesh
and
blood
cannot
inherit
the
kingdom
of
God
.
Certainly
if
you
have
no
other
image
then
what
you
came
in
the
world
withall
,
you
cannot
have
this
hope
to
be
conformed
one
day
to
the
glorious
Body
of
Christ
:
What
will
become
of
you
in
that
day
,
who
declare
now
by
the
continued
vent
of
your
hearts
,
that
this
holy
Spirit
dwells
not
in
you
?
and
alas
,
how
many
are
such
?
Oh
pity
your selves
!
your
souls
and
bodies
both
.
If
for
love
to
your
bodies
,
ye
will
follow
its
present
lusts
,
and
care
only
for
the
things
of
the
body
,
you
act
the
greatest
enmity
and
hostility
against
your
own
bodies
.
Consider
,
I
beseech
you
,
the
eternal
state
of
both
,
and
your
care
and
study
will
run
in
another
channel
.
And
for
you
who
have
any
working
of
the
Spirit
in
you
,
whether
convicing
you
of
sin
and
misery
,
and
of
righteousness
in
Christ
;
or
sometimes
comforting
you
by
the
word
applyed
to
your
heart
;
or
teaching
you
another
way
then
the
world
walks
into
,
I
recommend
unto
you
that
of
the
Apostles
,
1
Cor.
15.58
.
Wherefore
my
brethren
,
be
stedfast
,
&c.
alwayes
abounding
in
the
work
of
the
Lord
,
knowing
your
Labour
is
not
in
vain
.
SERMON
XXXII
.
Rom.
8.12
.
Therefore
brethren
,
we
are
debters
,
not
to
the
flesh
,
to
live
after
the
flesh
,
&c.
ALL
things
in
Christianity
have
a
near
and
strait
conjunction
;
it
is
so
intire
and
absolute
a
piece
,
that
if
one
link
be
loosed
,
all
the
chain
falls
to
the
ground
;
and
if
one
be
well
fastned
upon
the
heart
,
it
brings
all
alongs
with
it
:
some
speak
of
all
truths
,
even
in
nature
,
that
they
are
knit
so
together
that
any
truth
may
be
concluded
out
of
every
truth
,
at
least
by
a
long
circuit
of
deduction
and
reasoning
;
but
whatsoever
be
of
that
,
certainly
Religion
is
a
more
intire
thing
,
and
all
the
parts
of
it
more
nearly
conjoyned
together
,
that
they
may
mutually
enforce
one
another
,
Precepts
and
promises
are
thus
linked
together
,
that
if
any
soul
lay
hold
indeed
upon
any
promise
of
grace
,
he
draws
alongs
with
it
,
the
obligation
of
some
precept
to
walk
suitable
to
such
precious
promises
.
There
is
no
encouragement
you
can
indeed
fasten
upon
,
but
it
will
joyn
you
as
nearly
to
the
commandment
;
and
no
consolation
in
the
Gospel
,
that
doth
not
carry
within
its
bosome
an
exhortation
to
holy
walking
.
Again
,
on
the
other
hand
,
there
is
no
precept
but
it
should
lead
you
straight
way
to
a
promise
,
no
exhortation
but
it
is
invironed
before
and
behind
with
a
strong
consolation
,
to
make
it
pierce
the
deeper
,
and
go
down
the
sweeter
.
Therefore
you
see
how
easily
the
Apostle
digresseth
from
the
one
to
the
other
,
how
sweetly
and
pertinently
these
are
interwoven
in
his
discourse
.
The
first
word
of
the
Chapter
is
a
word
of
strong
consolation
,
there
is
no
condemnation
to
them
that
are
in
Christ
:
and
this
like
a
flood
carries
all
down
with
it
,
all
precepts
and
exhortations
,
and
the
soul
of
a
believer
with
them
;
and
therefore
he
subjoyns
an
exhortation
to
holy
and
spiritual
walking
upon
that
very
ground
:
and
because
commandments
of
this
nature
will
not
float
(
so
to
speak
)
unlesse
they
have
much
water
of
that
kind
,
and
cannot
have
such
a
swift
course
,
except
the
tide
of
such
encouragements
flow
fast
;
therefore
he
openeth
that
spring
again
in
the
preceeding
words
;
and
letteth
the
rivers
of
consolation
flow
forth
,
even
the
hope
of
immortality
and
eternal
life
:
and
this
certain●y
will
raise
up
a
soul
that
was
on
ground
,
and
carry
him
above
in
motion
of
obedience
;
and
therefore
he
may
well
in
the
next
place
,
stir
them
up
to
their
duty
,
and
mind
them
of
their
obligation
,
Therefore
brethren
we
are
debters
,
not
to
the
fl●sh
.
To
make
this
the
more
effectual
,
he
drops
it
in
with
affection
,
in
a
sweet
compell●●ion
of
love
and
equality
,
Brethren
:
There
is
nothing
so
powerful
in
perswation
as
love
,
it
will
sweeten
a
bitter
and
unpleasant
reproof
,
and
make
it
go
down
more
easily
:
though
it
maketh
lesse
noise
than
threatnings
and
severity
and
authority
;
yet
it
is
more
forcible
;
for
it
insinuats
it self
,
and
in
a
manner
surpriseth
the
soul
,
and
so
preventeth
all
resistance
:
as
when
the
Sun
ma●e
the
traveller
part
with
his
cloak
,
whereas
the
wind
and
rain
made
him
hold
it
faster
;
so
affection
will
prevail
,
where
authority
and
terrour
cannot
:
it
will
melt
that
,
which
a
stronger
power
cannot
break
:
the
story
of
Elijah
,
1
King
.
19.
may
give
some
representation
of
this
,
the
Lord
was
not
in
the
strong
wind
,
nor
in
terrible
earth-quake
,
nor
yet
in
the
fire
,
but
in
the
calm
still
voice
:
The
Lord
hath
chosen
this
way
of
publishing
his
grace
in
the
Gospel
,
because
the
sum
of
it
is
love
to
sinners
,
and
good-will
towards
men
:
he
holds
it
forth
in
the
calm
voice
of
love
,
and
these
who
are
his
ambassadors
should
be
cloathed
with
such
an
affection
,
i●
they
intend
to
prevail
with
men
,
to
engage
their
affections
:
O
that
we
were
possessed
with
that
brotherly
love
one
towards
anot●er
,
for
the
salvation
one
of
another
!
especially
,
that
the
Preachers
of
the
Gospel
might
be
thus
kindly
affectioned
towards
others
,
and
that
ye
would
take
it
thus
,
the
calling
you
off
the
wayes
of
sin
as
the
act
of
the
greatest
love
.
But
then
consider
the
equality
o●
this
obligation
,
for
there
is
nothing
pressed
upon
you
,
but
what
lyeth
as
heavily
upon
them
that
presseth
it
:
this
debt
binds
all
:
O
that
the
Ministers
of
the
Gospel
could
carry
the
impression
of
this
on
their
hearts
!
that
when
they
perswade
others
,
they
may
withall
perswade
themselves
;
and
when
they
speak
to
others
,
they
may
sit
down
among
the
hearers
.
If
an
Apostle
of
so
eminent
dignity
levelleth
himself
in
this
consideration
,
Therefore
brethren
we
are
debters
,
how
much
more
ought
Pastors
and
Teachers
come
in
the
same
rank
and
degree
of
debt
and
obligation
with
others
:
Truly
,
this
is
the
great
obstruction
of
the
successe
of
the
Gospel
,
that
these
who
bind
on
burdens
on
others
,
do
not
themselves
touch
them
with
one
of
their
fingers
;
and
while
they
seem
serious
in
perswading
others
,
yet
withall
declare
by
their
carriage
,
that
they
do
not
believe
themselves
what
they
bear
upon
others
;
so
that
preaching
seemeth
to
be
an
imposture
,
and
affections
in
perswading
●f
othe●●
to
be
borrowed
as
it
were
in
a
scene
to
be
laid
down
again
out
of
it
.
But
then
again
,
there
is
a
misconceit
among
people
,
that
this
holy
and
spiritual
walking
is
not
of
common
obligation
,
but
peculiar
to
the
preachers
of
the
Gospel
.
Many
make
their
reckoning
so
,
as
if
they
were
not
called
to
such
high
aims
and
great
endeavours
;
but
truly
,
my
beloved
,
this
is
a
thing
of
common
concernment
,
the
Holy
Ghost
hath
levelled
us
all
in
this
point
of
duty
,
as
he
hath
equally
exalted
all
in
the
most
substantial
dignities
and
priviledges
of
the
Gospel
:
this
bond
is
upon
the
highest
and
upon
the
lowest
,
greatnesse
doth
not
exempt
from
it
,
and
meanness
doth
not
exclude
from
it
;
though
commonly
great
persons
fancy
an
●●munity
from
the
stricknesse
of
a
holy
conversation
,
because
of
their
greatnesse
,
and
often
mean
an●
low
persons
pretend
a
freedom
from
such
a
high
obligation
,
because
of
their
lownesse
;
yet
certainly
all
are
debt-bound
this
way
,
and
must
one
day
give
accompt
.
You
that
are
poor
and
unlearned
,
and
have
not
received
great
things
of
that
nature
from
God
,
do
not
think
your selves
free
,
do
not
absolve
your selves
;
for
there
is
infinit
debt
besids
that
:
you
will
have
no
place
for
that
excuse
,
that
you
had
not
great
parts
,
were
not
learned
and
so
forth
:
for
as
the
obligation
reaches
you
all
,
so
there
is
as
patent
a
way
to
the
exercise
of
Religion
in
the
poorest
cottage
,
as
in
the
highest
Palace
:
you
may
serve
God
as
acceptably
in
little
,
as
others
may
do
in
much
:
there
is
no
condition
so
low
and
abject
,
that
layeth
any
restraint
on
this
noble
service
and
imployment
:
this
jewel
loses
not
its
beauty
and
vertue
,
when
it
lyeth
in
a
dung-hill
,
more
then
when
it
is
set
in
gold
.
But
let
us
inquire
further
into
this
debt
,
we
are
debters
,
saith
he
,
and
he
instanceth
what
is
not
the
creditor
,
by
which
he
giveth
us
to
understand
,
Who
is
the
true
creditor
:
not
the
flesh
,
and
therefore
to
make
out
the
just
opposition
,
it
must
be
the
Spirit
:
we
are
debters
then
to
the
Spirit
.
And
what
is
the
debt
we
owe
to
Him
,
we
may
know
it
that
same
way
,
we
owe
not
to
the
flesh
so
much
as
to
make
us
live
after
its
guidance
and
direction
,
and
fulfill
its
lusts
;
then
by
due
consequence
,
we
owe
so
much
to
the
Spirit
,
as
that
we
should
live
after
the
Spirit
,
and
resign
our selves
wholly
to
Him
,
his
guidance
and
direction
.
There
is
a
twofold
kind
of
debt
upon
the
creature
,
one
remissible
and
pardonable
,
another
irremissible
and
unpardonable
(
so
to
speak
)
the
debt
of
sin
,
and
that
is
the
guilt
of
it
,
which
is
nothing
else
then
the
obligation
of
the
sinner
over
to
eternal
condemnation
by
vertue
of
the
curse
of
God
:
every
sinner
cometh
under
this
debt
to
Divine
Iustice
,
the
desert
of
eternal
wrath
,
and
the
actual
ordination
by
a
divine
sentence
,
to
that
wrath
.
Now
indeed
,
this
debt
was
insoluble
to
us
,
and
utterly
unpayable
,
untill
God
sent
His
Son
to
be
our
Cautioner
,
and
he
hath
payed
the
debt
in
his
own
person
,
by
bearing
our
curse
,
and
so
made
it
pardonable
to
sinners
,
obtained
a
relaxation
from
that
woful
obligation
to
death
:
and
this
debt
you
see
is
wholly
discharged
to
them
that
are
in
Christ
,
by
another
sentence
repealing
the
former
curse
;
vers.
1.
there
is
no
condemnation
to
them
that
are
in
Christ
.
But
there
is
another
debt
which
I
may
call
a
debt
of
duty
and
obedience
,
which
as
it
was
antecedent
to
sin
,
even
binding
innocent
Adam
;
so
the
obligation
of
the
debt
of
sin
hath
been
so
●●r
from
taking
it
away
,
that
it
is
rather
increased
exceedingly
,
and
this
debt
is
unpardonable
and
indispensible
,
the
more
of
the
debt
of
sin
be
pa●doned
,
and
the
more
the
curse
be
dispensed
with
,
the
more
the
sinner
owes
of
love
and
obedience
to
God
,
she
loved
much
because
much
was
forgiven
;
and
the
more
was
forgiven
of
●in
,
the
more
she
owed
of
love
,
and
the
more
debt
was
discharged
,
the
more
she
was
indebted
to
Him
:
and
therefore
after
this
general
acquitance
of
all
believers
,
vers.
1.
he
presseth
this
obligation
the
more
strongly
,
therefore
brethren
we
are
debters
:
It
is
like
that
debt
spoken
of
,
Rom.
12.
Owe
no
man
any
thing
,
but
to
love
one
another
,
which
is
not
meant
that
it
is
unlawful
to
be
debters
to
men
,
but
rather
,
what
ye
owe
,
or
all
things
else
,
pay
it
,
and
ye
are
free
,
your
debt
ceases
,
and
your
bond
is
cancelled
;
but
as
for
the
debt
of
love
and
benevolence
,
you
must
so
owe
that
to
all
men
,
as
never
to
be
discharged
of
it
,
never
to
be
freed
from
of
it
;
when
you
have
done
all
,
this
hath
no
limitation
of
time
or
action
:
Even
so
it
is
here
,
other
debts
when
payed
,
men
cease
to
be
debters
,
then
they
are
free
,
but
here
the
more
he
pay
,
the
more
he
is
bound
to
pay
,
he
oweth
,
and
he
oweth
eternally
,
his
bond
is
never
cancelled
as
long
as
he
continues
a
creature
subsisting
in
God
,
and
abides
a
redeemed
on
in
Christ
;
for
these
continuing
his
obligation
is
eternally
recent
and
fresh
as
the
first
day
:
and
this
doth
not
at
all
obscure
the
infinit
g●ace
of
God
,
or
diminish
the
happinesse
of
Saints
,
that
they
are
not
freed
from
this
debt
of
love
and
obedience
,
but
rather
illustrats
the
one
,
and
increases
the
other
,
for
it
cannot
be
supposed
to
consist
with
the
wisdom
and
holinesse
of
God
to
loose
his
creature
from
that
obligation
of
loving
obedience
and
subjection
,
which
is
essential
to
it
,
and
it
is
no
lesse
repugnant
to
the
happinesse
of
the
creature
to
be
●●ee
from
righteousnesse
,
unto
sin
.
Now
,
this
debt
of
duty
and
obedience
hath
a
threefold
bond
,
which
because
they
stand
in
vigor
un●ancelled
for
all
eternity
,
therefore
the
obligation
arising
from
them
is
eternal
too
,
The
bond
of
Creation
,
the
bond
of
Redemption
,
and
the
bond
of
Sanctification
,
these
are
distinguished
according
to
the
Persons
of
the
Trinity
,
who
appear
most
eminently
in
them
.
We
owe
our
beeing
to
the
Father
,
in
whom
we
live
and
move
and
have
our
being
;
for
He
made
us
,
and
not
we
our selves
,
and
we
are
all
the
works
of
his
hands
:
Now
the
debt
accruing
from
this
,
is
infinit
,
if
men
conceive
themselves
so
much
oblidged
to
others
for
●
petty
courtesie
,
as
to
be
their
Servants
:
if
they
owe
more
to
their
Parents
the
instruments
of
their
bringing
forth
into
the
world
,
O
how
infinitly
more
owe
we
to
God
,
of
whom
we
are
,
and
have
all
!
Doth
the
Clay
owe
so
much
to
the
Potter
,
who
doth
not
make
it
,
but
fashion
it
only
?
and
what
owe
we
to
Him
that
made
us
of
nothing
,
and
fashioned
us
while
we
were
yet
without
form
!
Truly
,
all
relations
,
all
obligations
evanish
when
this
cometh
forth
;
because
all
that
a
man
hath
it
lesse
then
Himself
,
then
his
immortal
spirit
,
and
that
he
oweth
alone
to
God
;
and
besides
whatsoever
debt
there
is
to
other
fellow-creatures
in
any
thing
,
God
is
the
principal
creditor
in
that
bond
:
all
the
creatures
are
but
the
Servants
of
this
King
,
which
at
his
sole
appointment
bring
alongs
his
gifts
unto
us
;
and
therefore
we
owe
no
more
to
them
,
then
to
the
hands
of
the
messenger
that
is
sent
.
Now
,
by
this
accompt
,
nothing
is
our
own
,
not
our selves
,
not
our
members
,
not
our
goods
,
but
all
are
His
,
and
to
be
used
and
bestowed
not
at
the
will
and
arbitrement
of
creatures
,
but
to
be
absolutly
and
solely
at
his
disposal
,
who
hath
the
sole
soveraign
right
to
them
:
and
therefore
,
you
may
take
up
the
hainousnesse
of
sin
,
how
monstruous
and
misshappen
a
thing
it
is
,
that
breaks
this
inviolable
Law
of
creation
,
and
withdraws
the
creature
from
subjection
to
Him
,
in
whom
alone
it
can
subsist
.
O
how
disordered
are
the
courses
and
lives
of
men
!
men
living
to
themselves
,
their
own
lusts
,
after
their
own
will
,
as
if
they
had
made
themselves
,
men
using
their
members
as
weapons
of
unrighteousnesse
against
God
,
as
if
their
tongues
and
hands
and
feet
were
there
own
,
or
the
devils
,
and
not
Gods
.
Call
to
mind
this
obligation
,
Remember
thy
Creator
,
that
memento
would
be
a
strong
engagement
to
another
course
then
most
take
:
how
absurd
would
you
think
it
,
To
please
your selves
in
displeasing
Him
,
if
you
but
minded
the
bond
of
creation
.
But
when
there
are
other
two
superadded
,
what
we
owe
to
the
Son
,
for
coming
down
in
the
likenesse
of
sinfull
flesh
for
us
,
and
what
we
owe
to
the
Holy
Ghost
for
quickening
our
spirits
,
and
afterward
for
the
resurection
of
our
bodies
,
whose
hearts
would
not
these
overcome
and
lead
captive
to
his
love
and
obedience
.
SERMON
XXXIII
.
Rom.
8.12
.
Therefore
brethren
,
we
are
debters
,
not
to
the
flesh
,
to
live
after
the
flesh
:
Vers.
13.
For
if
ye
live
after
the
flesh
,
ye
shall
die
,
&c.
WAS
it
not
enough
to
contain
men
in
obedience
to
God
,
the
very
essential
bond
of
dependence
upon
God
as
the
original
and
fountain
of
his
beeing
!
and
yet
man
hath
cast
away
this
cord
from
him
,
and
withdrew
from
that
alledgiance
he
did
owe
to
his
Maker
,
by
transgressing
his
holy
commandments
.
But
God
not
willing
that
all
should
pe●ish
,
he
hath
confirmed
and
st●engthned
that
primitive
obligation
,
by
two
other
as
strong
,
if
not
more
;
if
the
Father
did
most
eminently
appear
in
the
first
,
the
Son
is
manifested
in
the
second
,
and
that
is
the
work
of
the
redemption
of
man
,
no
lesse
glorious
then
his
first
creation
:
He
made
him
first
,
and
then
He
sent
his
own
Son
in
the
likenesse
of
sinfull
fle●h
,
to
make
him
again
by
his
Spirit
:
and
now
a
threefold
cord
is
not
easily
broken
.
It
seems
this
should
bind
invincibly
,
and
constrain
us
not
to
be
our
own
,
but
the
Lords
:
and
now
truly
,
they
who
are
in
Jesus
Christ
,
a●e
thrice
indebted
wholly
to
God
.
But
the
two
last
obligations
are
the
most
special
,
and
most
wonderful
,
that
God
sent
His
Son
for
us
,
to
redeem
us
from
sin
and
misery
,
and
to
restore
man
to
happinesse
,
took
on
a
miserable
and
accursed
habit
,
that
so
glorious
a
person
gave
Himself
for
so
base
;
that
so
excellent
a
Lord
became
a
servant
for
the
rebell
;
that
He
whose
the
earth
is
,
and
the
●ulness
thereof
,
did
●mpty
Himself
of
all
to
sup●ly
Vs
:
and
in
a
word
,
the
most
wonderful
exchange
●e
made
that
ever
the
Sun
saw
,
God
for
men
,
His
life
a
ransome
for
their
life
:
all
the
rare
inventions
,
and
●ancied
stories
of
men
,
come
infinitly
short
of
this
:
The
light
never
saw
Majestty
so
abased
,
and
love
so
expressed
,
as
in
this
matter
:
and
all
to
this
purpose
,
that
we
who
had
undone
ourselves
,
might
be
made
up
again
,
and
the
righteou●nesse
of
the
Law
fulfilled
in
us
.
At
first
He
made
us
,
but
it
cost
Him
nothing
but
a
word
;
but
now
,
to
buy
that
whic●
was
taken
captive
by
sin
,
and
a●
so
dear
a
rate
,
ye
are
bought
with
a
price
,
and
this
price
more
precious
than
the
sum
of
Heaven
and
Earth
could
amount
to
,
suppose
by
some
ra●e
Al●bymie
the
earth
were
all
converted
into
Gold
,
and
the
Heavens
into
Precious
Stones
;
ye●
these
corruptible
and
material
things
come
as
far
short
of
this
●ansome
,
as
an
heap
of
dung
is
unproportioned
to
a
masse
of
Gold
,
or
heap
of
Jewels
.
Now
you
that
are
thus
bought
,
may
ye
not
conclude
,
therefore
we
are
debtters
,
and
whereof
?
of
our selves
,
for
we
,
our
persons
,
estates
and
all
were
sold
,
and
all
are
bought
with
this
price
,
therefo●●
we
are
not
our
own
,
but
the
Lords
,
and
therefore
we
ought
to
glorifie
God
in
our
bodies
and
spirits
which
are
his
,
1
Cor
6.20
.
Should
we
henceforth
claim
an
interest
and
propriety
in
our selves
?
Should
we
have
a
will
of
our
own
?
Should
we
serve
our selves
with
our
members
?
O
how
monstruous
and
absurd
were
that
!
Ce●tainly
,
a
believing
heart
cannot
but
look
upon
that
as
the
greatest
indignity
,
and
vilest
impiety
,
that
ever
the
Sun
shined
upon
:
Ingratitu●e
hath
a
note
of
ignominy
,
even
among
Heathens
put
upon
it
;
they
e●●eemed
the
reproach
of
it
the
compend
of
all
reproaches
,
Ingr●tum
si
dixeris
,
omnia
dixeris
.
And
truly
,
it
hath
the
most
abominable
visage
of
any
vice
;
yea
,
it
is
all
s●ns
drawn
through
other
in
one
Table
.
Certainly
,
a
godly
heart
cannot
but
account
this
execrable
and
detestable
,
henceforth
to
have
any
proper
and
peculiar
will
and
pleasure
and
cannot
but
devout
it
self
wholly
to
His
will
and
pleasu●e
,
for
whose
pleasure
all
were
first
created
,
and
who
then
redeemed
us
by
the
blood
of
His
Son
.
I
wish
we
could
have
this
image
of
ingratitude
alwayes
observant
to
our
eyes
and
minds
when
we
are
inticed
with
our
lusts
,
to
study
our
own
satisfaction
.
But
the●e
is
another
bond
superadded
to
this
,
which
mightily
aggravats
the
debt
,
He
●ath
given
us
his
Spirit
to
dwell
within
,
as
well
as
his
Son
for
us
.
And
O
the
marvellous
and
strange
effects
that
this
Spirit
hath
in
the
●avou●s
of
men
!
He
truly
repairs
that
image
of
God
,
which
sin
broke
down
;
He
furnisheth
the
soul
,
and
supplies
it
in
all
its
necessities
;
He
is
a
light
and
life
to
it
,
a
spring
of
everlasting
life
and
consol●tion
;
so
that
to
the
Spirit
we
owe
that
we
are
made
ag●in
after
his
Image
,
and
the
precious
purchase
of
Christ
applyed
unto
our
souls
.
For
Him
hath
our
Saviour
left
to
execute
his
latter-will
in
behalf
of
his
children
.
And
these
things
are
but
the
first
fruits
of
the
Spirit
,
any
peace
,
or
joy
,
or
love
,
or
obedience
,
are
but
an
earnest
of
that
which
is
coming
:
we
shall
be
yet
more
beholden
to
Him
,
when
the
walls
of
flesh
are
taken
down
,
he
will
carry
forth
the
soul
into
that
glorious
liberty
of
the
sons
of
God
;
and
not
long
after
he
shall
quicken
our
very
dust
,
and
raise
it
up
in
glory
to
the
fellowship
of
that
happinesse
.
Now
,
my
beloved
,
consider
what
all
this
tends
to
,
mark
the
inference
you
should
make
from
it
,
Therefore
we
are
debters
,
debters
indeed
,
under
infinit
obligations
for
infinit
me●cies
:
But
what
is
the
debt
we
owe
?
truly
it
might
be
conceived
to
be
some
rare
thing
,
equivalent
to
such
unconceivable
benefits
:
But
mark
what
it
is
,
to
live
after
the
spirit
,
and
not
after
the
flesh
,
to
conform
our
affections
and
actions
,
and
the
tenor
of
our
way
and
course
,
to
the
direction
of
the
Spirit
,
to
have
our
spirits
led
and
enlightned
by
the
Holy
Spirit
,
and
not
to
follow
the
indictment
of
our
flesh
and
carnal
minds
.
Now
truly
,
it
is
a
wonder
that
it
is
no●
other
thing
then
this
,
for
this
is
no
other
thing
then
what
we
owe
to
our selves
,
and
to
our
own
natures
,
so
to
speak
;
for
truly
there
is
a
con●ormity
and
suitablenesse
of
some
things
to
the
very
nature
of
man
,
that
is
beautiful
,
some
things
are
decent
and
becomes
it
,
other
things
are
undecent
and
uncomely
,
unsuitable
to
the
very
reasonable
beeing
of
man
,
so
that
they
put
a
stain
and
blot
upon
it
.
Now
indeed
,
there
is
nothing
can
be
conceived
more
agreeable
to
the
very
constitution
of
mans
nature
then
this
,
that
the
far
better
and
more
excellent
part
,
should
lead
and
command
,
and
the
baser
and
earthly
part
should
obey
and
follow
;
that
the
flesh
should
minister
and
serve
the
spirit
:
Doth
not
even
Nature
it self
teach
it
?
and
yet
,
no
heavier
yoke
is
put
upon
us
,
then
what
our
own
nature
hath
put
upon
〈◊〉
already
,
which
indeed
is
wonderful
;
and
certainly
this
wonderful
attempering
of
his
Laws
unto
the
very
natural
exigence
of
the
spirit
of
man
,
make
the
transgression
of
them
so
much
the
more
hainous
.
Now
,
all
these
three
forementioned
bonds
do
joyntly
bind
on
this
Law
upon
man
,
in
general
,
they
oblidge
strongly
to
subjection
and
obedience
to
the
will
of
God
;
but
particularly
,
they
have
a
constraining
influence
upon
this
,
living
after
the
spirit
,
not
after
the
flesh
:
our
very
creation
speaks
this
forth
,
when
God
made
man
after
his
own
Image
,
when
he
beautified
the
spirit
of
man
with
that
divine
similitude
and
likenesse
,
in
that
he
breathed
a
spirit
from
Heaven
,
and
took
a
body
out
of
the
dust
,
and
then
exalted
that
heavenly
piece
to
some
participation
of
his
own
nature
:
Doth
not
all
this
cry
aloud
upon
u●
,
that
the
order
of
creation
is
now
dissolved
,
that
the
beauty
of
it
is
ma●●ed
,
that
all
is
turned
up
●ide-down
,
when
mens
passions
and
senses
are
their
only
gui●s
,
and
the
principles
of
light
in
their
conscience
are
choakt
,
and
●●i●●led
?
Doth
not
all
this
teach
us
plainly
that
we
should
not
live
after
the
flesh
?
that
we
owe
not
so
much
to
this
bruitish
part
,
as
to
enthrone
it
and
impower
it
over
us
?
that
it
were
the
vilest
Anarchy
,
and
most
intole●able
confusion
and
usurpation
,
to
give
it
the
power
over
u●
,
as
most
men
do
?
that
there
can
be
no
order
or
beauty
in
man
,
till
the
spirit
be
unfettered
from
the
chains
of
fleshly
lust●
,
and
restored
to
the
native
dignity
and
preheminency
,
and
so
keep
the
body
in
subjection
?
And
indeed
Paul
was
so
,
1
Cor.
9.27
I
keep
my
body
in
subjection
,
and
beat
it
down
,
because
it
is
an
imperious
slave
,
an
usurping
slave
,
and
will
command
if
not
beaten
and
kept
under
.
Again
,
Christ
hath
put
a
bond
upon
us
to
this
very
same
,
he
hath
strengthned
this
obligation
with
a
ne●
cord
,
in
that
he
gave
his
precious
life
a
ransome
for
the
souls
of
men
,
this
was
the
principal
thing
he
payed
for
(
the
body
only
being
an
accessory
and
appendix
to
the
soul
)
for
it
is
said
,
The
redemption
of
the
soul
is
precious
,
and
ceaseth
for
ever
,
Ps●l.
49.8
.
and
What
can
a
man
give
in
exchange
for
his
soul
,
Mark
8.37
.
For
what
material
thing
can
equalize
a
spirit
?
Many
things
may
be
had
more
preciou●
and
fine
than
the
body
,
but
all
of
them
have
no
proportion
to
a
spiritual
being
.
Now
then
,
in
that
so
dear
a
ransome
,
and
so
infinit
a
p●ice
must
be
given
for
the
spirit
of
man
,
it
declares
the
infinit
worth
and
excellency
of
it
above
the
body
,
and
above
all
visible
things
:
and
here
indeed
,
the
greatest
confirmation
that
can
be
imagined
,
God
hath
valued
it
,
he
hath
put
the
soul
of
man
in
the
ballance
,
to
find
something
equal
in
weight
of
dignity
and
worth
,
and
when
all
that
is
in
Heaven
and
Earth
is
put
in
the
other
scale
,
the
soul
is
down-weight
by
far
▪
there
is
such
distance
,
that
there
is
no
proportion
;
only
the
life
and
blood
of
his
own
Son
weighs
it
down
,
and
is
an
overvalue
,
and
thus
in
our
redemption
we
have
a
visible
demonstration
(
as
it
were
)
of
the
infinit
obligation
of
this
Law
,
not
to
live
after
that
contemptible
part
,
our
flesh
▪
but
to
follow
after
the
motions
and
directions
of
an
enlightned
spirit
;
not
to
spend
our
thoughts
,
care
and
time
upon
the
body
,
and
making
provision
for
the
lusts
thereof
(
as
most
men
do
,
and
all
by
nature
a●e
now
inclined
to
do
)
but
to
be
taken
up
wi●h
the
immortal
preciou●
Jewel
that
is
within
,
how
to
have
it
〈◊〉
and
cleansed
from
all
the
filth
,
that
sin
and
the
flesh
hath
cast
〈◊〉
;
and
restored
to
that
native
beauty
,
the
image
of
God
in
righteousness
and
holiness
.
If
you
in
your
practice
and
affecti●n
〈◊〉
the
scales
otherwise
,
and
make
the
body
and
things
of
the
body
,
●uppose
the
whole
world
down-weight
in
your
affection
and
imagination
,
you
have
p●ainly
cont●adicted
the
just
measu●e
of
the
Sanctuary
,
and
in
effect
you
declare
that
Christ
died
in
vain
,
and
gave
his
life
out
of
an
errour
and
mistake
of
the
worth
of
the
soul
:
you
say
,
he
needed
not
have
given
such
a
price
for
it
,
seing
every
day
you
weigh
it
down
with
every
triffle
o●
momentany
fleshly
satisfaction
.
Lastly
,
the
Spirit
binds
this
fast
upon
us
;
for
the
soul
of
man
he
hath
chosen
for
his
habitation
,
and
there
he
delights
to
dwell
,
in
the
hea●t
o●
the
contrite
and
humble
;
and
this
he
intends
to
beautifie
and
garnish
,
and
to
restore
it
to
that
primitive
excellency
it
once
had
.
The
Spirit
of
man
is
nea●er
his
nature
,
and
more
capable
of
being
con●o●med
unto
it
;
and
therefore
his
peculiar
and
special
work
is
about
our
spirits
:
first
,
to
enlighten
and
convince
them
;
then
to
reform
and
direct
them
and
lead
them
;
and
this
binds
as
fo●cibly
,
and
constraineth
a
believer
certainly
to
●esign
himself
to
the
Spirit
;
to
study
how
to
order
his
walk
a●ter
that
di●ection
,
and
to
be
more
and
more
abstracted
from
the
satisfaction
of
his
body
;
else
he
cannot
choose
but
g●ieve
the
Spirit
,
his
b●st
friend
which
alone
is
the
fountain
o●
joy
and
peace
to
him
,
and
being
grieved
,
cannot
but
grieve
himself
next
.
Now
,
my
beloved
,
con●●der
,
if
you
owe
so
much
to
the
flesh
,
whether
or
not
it
be
so
steadable
and
profitable
unto
you
?
and
if
you
think
it
can
give
you
a
sufficient
reward
to
compense
all
your
pains
in
satisfying
it
,
go
on
;
But
,
I
believe
,
you
can
●eckon
no
good
office
that
ever
it
did
you
,
and
your
expectation
is
lesse
:
what
fruit
have
you
of
all
,
but
shame
and
vexation
of
conscience
?
and
what
can
you
expect
but
death
,
the
last
fruits
of
it
?
wha●
then
do
you
owe
unto
it
?
are
you
debters
to
its
pleasure
and
satis●●cti●n
,
which
hath
never
done
you
good
;
and
will
do
you
eternal
hurt
▪
consider
whether
you
are
so
much
bound
and
oblidged
to
it
,
as
to
lose
your
souls
for
it
?
one
of
them
must
be
:
and
whether
or
not
you
be
not
more
oblidged
to
God
the
Father
,
and
his
Son
Iesus
Christ
,
to
live
after
the
Spirit
;
though
for
the
present
it
should
be
painful
,
to
beat
down
your
body
.
You
are
debters
indeed
,
but
you
owe
nothing
to
the
flesh
,
but
stripes
and
mortification
.
SERMON
XXXIV
.
Rom.
8.13
.
For
if
ye
live
after
the
flesh
,
ye
shall
die
:
but
if
ye
through
the
Spirit
,
&c.
THough
the
Lord
out
of
his
absolute
Soveraignty
might
deal
with
man
in
such
a
way
,
as
nothing
should
appear
but
his
supream
Will
and
Almighty
Power
,
he
might
simply
command
obedience
,
and
without
any
more
perswasions
either
leave
men
to
the
frowardnesse
of
their
own
natures
,
or
else
powerfully
constrain
them
to
their
duty
;
yet
he
hath
chosen
that
way
that
is
most
suitable
to
his
own
wisdom
,
and
most
connatural
to
mans
nature
,
To
lay
out
before
him
the
advantages
and
disadvantages
,
and
to
use
these
as
motives
and
perswasives
of
his
Spirit
:
for
since
He
hath
by
his
first
creation
,
implanted
in
mans
soul
such
a
principle
as
moveth
it self
upon
the
presentation
of
good
or
evil
;
that
this
might
not
be
in
vain
,
he
administers
all
the
dispensation
,
of
the
Law
and
Gospel
in
a
way
suitable
to
that
,
by
propounding
such
powerful
motives
as
may
incline
and
perswade
the
heart
of
man
.
It
is
true
,
there
is
a
secret
drawing
,
withall
necessary
,
the
pull
of
the
Fathers
arm
,
and
power
of
the
Holy
Ghost
;
yet
that
which
is
visible
or
sensible
to
the
soul
,
is
the
framing
of
all
things
so
,
as
to
engage
it
upon
rational
terms
:
it
is
set
between
two
contraries
,
death
and
life
,
death
which
it
naturally
abho●reth
,
and
life
which
it
naturally
loveth
:
an
even
ballance
is
holden
up
before
the
light
of
the
conscience
,
in
which
obedience
and
sin
are
weighed
,
and
it
is
found
even
to
the
convincing
of
the
spirit
of
man
,
that
there
are
as
many
disadvantages
in
the
one
,
as
advantages
in
the
other
.
This
was
the
way
that
God
used
fi●st
with
man
in
Paradise
,
you
remember
the
terms
●un
to
,
what
day
thou
eats
thou
shalt
die
:
he
hedged
him
in
on
the
one
side
by
a
promis●
of
life
,
on
the
other
by
a
threatning
of
death
:
and
these
two
are
very
rational
restraint●
,
●uited
to
●he
●oul
of
man
,
and
in
the
inward
principles
of
it
,
which
are
a
kind
of
instinct
to
that
which
is
app●ehen●ed
good
or
gainfull
.
Now
,
this
vers.
●uns
even
so
in
the
form
of
words
,
If
ye
live
after
the
flesh
ye
shall
die
:
you
see
thi●
method
is
not
changed
under
the
Gospel
;
for
indeed
it
is
natu●al
to
the
spi●it
of
man
,
and
he
hath
now
much
more
need
of
all
such
pe●swasions
,
because
there
is
a
great
change
of
mans
inclination
to
the
wo●st
side
;
all
within
is
so
disordered
and
perverse
,
that
a
thousand
hedges
of
perswasive
grounds
cannot
do
that
which
one
might
have
done
at
fi●st
:
then
they
were
added
out
of
superabundance
,
but
now
out
of
necessity
:
then
they
were
set
about
man
to
preserve
him
in
his
natural
●●ame
and
in●linations
,
but
now
they
are
needfull
to
change
and
alter
them
quite
,
which
is
a
kind
of
creation
;
therefore
sayeth
David
,
creat
in
me
a
new
spirit
:
and
therefore
the
Gospel
abounds
in
va●ie●y
of
motives
and
inducement●
,
in
greater
variety
o●
far
mo●e
power●ul
inducements
then
the
Law
.
He●e
is
that
gr●a●
pe●swasi●n
t●k●n
f●om
the
infinit
gain
or
l●sse
of
●●e
●●ul
of
man
,
which
is
any
thing
be
able
to
prevail
,
this
must
do
,
seing
it
is
seconded
wi●h
some
natural
inclination
in
the
soul
of
man
to
seek
its
own
gain
.
Yet
there
is
a
di●●erence
between
the
nature
of
such
like
promises
and
threatning●
,
in
the
fi●st
covenant
and
in
the
second
:
In
the
fi●st
covenant
,
though
life
was
freely
promised
;
●et
it
was
immediatly
annexed
to
per●ect
obedience
,
as
a
consequent
●eward
o●
it
,
it
was
fi●stly
p●omised
unto
compleat
●ighteousnesse
of
mens
persons
▪
But
in
the
second
covenant
,
firstly
and
principally
li●e
ete●nal
,
grace
and
glory
is
promised
to
Jesus
Christ
and
his
●eed
,
antecedent
to
any
condition
or
qualification
upon
their
part
:
and
then
again
,
all
the
promises
that
run
in
way
of
condition
,
as
he
that
believeth
sh●ll
not
perish
,
&c.
If
ye
walk
after
the
Spirit
ye
shall
live
,
these
a●e
all
the
consequent
fruits
of
that
absolute
gracious
disposition
and
resignation
of
grace
and
life
to
them
whom
Christ
hath
chosen
;
and
so
their
believing
,
and
walking
,
and
obeying
,
cometh
in
principally
as
parts
of
the
grace
promised
,
and
as
witnesses
and
evidences
and
confirmations
of
that
life
which
is
already
begun
,
and
will
not
see
an
end
.
Besides
that
,
by
vertue
of
these
absolute
promises
made
to
the
seed
of
Christ
,
and
Christs
compleat
performance
of
all
conditions
in
their
name
,
the
promises
of
life
are
made
to
faith
principally
,
which
hath
this
peculiar
vertue
,
To
cary
forth
the
soul
to
anothers
righteousnesse
and
sufficiency
,
and
to
bottom
it
upon
another
;
and
in
the
next
place
,
to
holy
walking
,
though
mixed
with
many
infirmities
,
which
promise
in
the
first
covenant
was
only
annexed
to
perfect
and
absolute
obedience
.
You
heard
in
the
preceeding
vers.
a
strong
inducement
taken
from
the
bond
debt
and
duty
we
owe
to
the
Spirit
,
to
walk
after
it
,
and
the
want
of
all
obligation
to
the
flesh
.
Now
,
if
honesty
and
duty
will
not
suffi●e
to
perswade
you
,
as
you
know
in
other
things
it
would
do
with
any
honest
man
,
plain
equity
is
a
sufficient
bond
to
him
;
yet
consider
what
the
Apostle
subjoynes
from
the
dammage
and
from
the
advantage
which
may
of
it self
be
the
Topickes
of
perswasion
,
and
serves
to
drive
in
the
nail
of
debt
and
duty
to
the
head
,
if
ye
will
not
take
with
this
debt
ye
owe
to
the
Spirit
,
but
still
conceive
there
is
some
greater
obligation
lying
on
you
,
to
care
for
your
bodies
and
satisfie
them
,
then
,
I
say
,
behold
the
end
of
it
,
what
fruit
you
must
one
day
reap
of
the
flesh
and
service
of
sin
:
If
ye
live
after
the
flesh
ye
shall
die
:
but
then
consider
the
fruit
you
●hall
reap
of
the
Spirit
and
holy
walking
,
ye
shall
live
.
It
is
true
,
the
flesh
may
flatter
you
more
for
the
present
,
but
the
end
of
it
will
be
bitter
as
death
,
ampl●ctitur
ut
strangulet
,
the
flesh
imbraces
you
that
it
may
strangle
you
,
and
so
if
you
knew
all
well
,
you
would
not
think
you
owed
it
any
thing
but
enmity
and
hatred
and
mortification
.
If
your
duty
will
not
move
you
,
let
the
love
of
your selves
and
your
souls
perswade
you
,
for
it
is
an
irrepealable
statute
,
The
wages
of
sin
is
death
.
Every
way
you
choose
to
fulfill
the
lusts
of
your
flesh
,
and
to
make
provision
for
it
,
neglecting
the
eternal
welfare
of
your
souls
,
certainly
it
shall
prove
to
you
the
tree
of
the
knowledge
of
good
and
evil
,
it
shall
be
as
the
forbidden
fruit
,
which
in
stead
of
performing
that
was
promised
,
will
bring
forth
death
,
the
eternal
separation
of
the
soul
from
God
.
Adam's
sin
was
an
Breviary
or
Epitome
of
the
multiplied
and
en●arged
sins
of
mankind
:
you
may
see
in
this
tragedy
all
your
fortuns
(
so
to
speak
)
you
may
behold
in
it
the
flattering
insinuations
,
and
deceitful
promises
of
sin
and
Satan
,
who
is
a
liar
and
murderer
from
the
beginning
,
and
murdered
man
at
first
by
lying
to
him
:
you
find
the
hook
covered
over
with
the
varnished
b●it
of
an
imaginary
life
and
happinesse
;
satisfaction
promised
to
the
eye
,
to
the
taste
,
and
to
the
mind
:
and
upon
these
inticements
man
bewitched
and
withdrawn
from
his
God
,
after
these
vain
and
empty
shadows
;
which
when
he
catched
hold
upon
,
he
himself
was
caught
and
laid
hold
upon
by
the
wrath
of
God
,
by
death
and
all
the
miseries
before
it
or
alter
it
.
Now
,
here
is
the
Mapp
of
the
World
;
for
all
that
is
in
the
world
is
but
a
larger
volume
of
that
same
kind
,
the
lust
of
the
eyes
,
the
lust
of
the
flesh
,
and
the
pride
of
life
:
Albeit
they
have
been
known
and
found
to
be
the
notablest
and
grossest
deceivers
,
and
every
man
after
he
hath
spent
his
dayes
in
pursuit
and
labour
for
them
,
he
is
constrained
to
acknowledge
at
length
,
though
too
late
,
that
all
that
is
in
the
world
is
but
an
imposture
,
a
delusion
,
a
dream
and
worse
;
yet
eve●y
man
hearkens
after
these
same
flatteries
and
lies
,
that
hath
cast
down
so
many
wounded
,
and
made
so
many
strong
ones
to
fall
by
them
:
every
man
trusts
the
world
and
his
own
flesh
,
as
if
they
were
of
good
report
,
and
of
known
integrity
;
and
this
is
mens
misery
,
that
no
man
will
learn
wisdom
upon
others
expences
,
upon
the
wo●ul
and
tragical
example
of
so
many
others
,
but
go
on
as
confidently
now
,
after
the
discoverie
of
these
deceivers
,
as
if
this
were
the
first
time
they
had
made
such
promises
,
and
used
such
fair
words
to
men
.
Have
they
not
been
these
six
thousand
years
almost
deluding
the
world
?
And
have
we
not
as
many
testimonies
of
their
falshood
,
as
there
hath
been
persons
in
all
ages
before
us
?
After
Adam
hath
tasted
of
this
tree
of
pleasure
,
and
found
another
fruit
growing
on
it
,
that
is
,
death
;
should
the
posterity
be
so
mad
as
to
be
medling
still
with
the
forbidden
tree
,
and
therefore
forbidden
,
because
destructive
to
our selves
.
Know
then
and
consider
,
beloved
in
the
Lord
,
that
you
shall
reap
no
other
thing
of
all
your
labours
and
endeavours
after
the
flesh
,
all
your
toyling
and
perplexing
cares
,
all
your
excessive
pains
in
the
making
provision
for
your
lusts
,
and
caring
for
the
body
only
,
you
shall
reap
no
other
harvest
of
all
,
but
death
and
corruption
.
Death
,
you
think
,
that
is
a
common
lot
,
and
you
cannot
eschew
it
however
;
nay
,
but
the
death
here
meant
is
of
another
sort
,
in
respect
of
which
,
you
may
call
death
,
life
:
it
is
the
everlasting
destruction
of
the
soul
from
the
presence
of
God
,
and
the
glory
of
his
power●
it
is
the
falling
of
that
infinit
weight
of
the
wrath
of
the
Lamb
upon
you
,
in
respect
of
which
,
mountains
and
hills
will
be
thought
light
,
and
men
would
rather
wish
to
be
covered
with
them
,
Rev.
6.16
.
Suppose
now
you
could
swim
in
a
River
of
delights
and
pleasures
;
(
which
yet
is
given
to
none
,
for
truly
upon
a
j●st
reckoning
,
it
will
be
found
that
the
anxiety
and
grief
and
bitte●n●sse
that
is
inte●mingled
with
all
earthly
delights
,
●wallows
up
the
sweetnesse
of
them
)
yet
it
will
but
carry
you
down
ere
you
be
aware
,
into
the
Se●
o●
de●th
and
destruction
,
as
the
fish
that
swim
and
sport
for
a
while
in
Iordan
,
are
carried
down
into
the
dead
Sea
of
Sodom
,
where
they
a●e
presently
suffocated
and
extinguished
;
or
as
a
Malefactor
is
carried
through
a
pleasant
Palace
to
the
Gallows
;
so
men
walk
th●ough
the
delights
of
their
flesh
,
to
their
own
endlesse
torment
and
destruction
.
Seing
then
,
my
beloved
,
that
your
sins
and
lusts
which
you
are
inclined
and
accustomed
to
,
will
certainly
kill
you
if
you
inte●tain
them
;
then
nature
it self
would
teach
you
the
Law
of
self-defence
,
To
kill
ere
you
be
killed
,
to
kill
sin
e●e
it
kill
you
,
to
mortifie
the
deeds
and
lusts
of
the
body
,
which
abo●nd
among
you
,
or
they
will
certainly
mortifie
you
,
that
is
,
make
you
die
.
Now
,
if
self
love
could
teach
you
this
,
which
the
love
of
God
cannot
perswade
you
to
;
yet
it
is
well
,
for
being
once
led
unto
God
,
and
moved
to
change
your
course
,
upon
the
fear
and
apprehension
of
the
infinit
danger
that
will
ensue
:
ce●tainly
if
you
we●e
but
a
little
a●quainted
with
the
sweetnesse
of
this
life
,
and
goodnesse
of
your
God
,
you
would
find
the
power
of
the
former
a●gumen●
à
debito
,
from
debt
and
duty
,
upon
your
spirit
:
let
this
once
lead
you
in
to
God
,
and
you
will
not
want
that
which
will
constrain
you
to
abide
,
and
never
to
depart
from
Him
.
If
you
mortifie
the
deeds
of
the
body
you
shall
live
:
as
sin
decayes
,
you
increase
and
grow
,
as
sins
die
,
your
soul●
live
an●
it
shall
be
a
sure
pledge
to
you
of
that
eternal
life
:
and
though
this
be
painful
and
laborious
,
yet
consider
,
that
it
is
but
the
cutting
off
of
a
rotten
member
,
that
would
corrupt
the
whole
body
,
and
the
want
of
it
will
never
m●im
or
m●tilat
the
body
;
for
you
shall
live
per●ectly
when
sin
is
perfectly
expired
and
out
of
life
;
and
according
a●
sin
is
nearer
expiring
,
and
nearer
the
grave
,
your
souls
are
nea●●●
that
endlesse
life
,
If
this
do
not
move
us
,
what
can
be
said
n●xt
?
What
shall
he
do
more
to
his
Vineyard
?
SERMON
XXXV
.
Rom.
8.13
,
14.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
Vers.
14.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sons
of
God
.
THE
life
and
being
of
many
things
consists
in
union
,
separat
them
,
and
they
remain
not
the
same
,
or
they
losse
their
vertue
:
It
is
much
more
thus
in
Christianity
,
the
power
and
life
of
it
consists
in
the
union
of
these
things
that
God
h●th
conjoyned
,
so
that
if
any
man
pretend
to
one
thing
of
it
,
and
neglect
the
other
,
he
hath
really
none
of
them
:
and
to
hold
to
the
subject
in
hand
,
there
are
three
things
,
which
joyned
together
in
the
hearts
of
Christians
,
have
a
great
deal
of
force
:
the
duty
of
a
Christian
,
and
his
reward
,
and
his
dignity
,
his
worke
and
labour
seems
hard
and
unpleasant
,
when
considered
alone
;
but
the
reward
sweetens
it
,
when
it
is
joyntly
believed
:
his
duty
seems
too
high
,
and
his
labour
great
;
yet
the
consideration
of
the
real
dignity
he
is
advanced
unto
,
and
priviledge
he
hath
received
,
will
raise
up
the
spirit
to
great
and
high
attempts
,
and
to
sustain
great
labours
:
Mortification
is
the
work
and
labour
;
life
,
eternal
life
is
the
reward
,
following
the
Spirit
is
the
Christians
duty
;
but
to
be
the
son
of
God
,
that
is
his
dignity
.
Mortification
sounds
very
harsh
at
first
:
the
hearts
of
men
say
,
It
is
a
hard
saying
,
who
can
bear
it
.
And
indeed
I
cannot
deny
but
it
is
so
to
our
corrupt
nature
;
and
therefore
so
holden
out
in
Scripture
,
the
words
chosen
to
press
it
,
express
much
pain
and
pains
,
much
torment
and
labour
:
it
is
not
so
easie
and
trivial
a
business
to
forsake
sin
,
or
subdue
it
,
as
many
think
,
who
only
think
it
easie
,
because
they
have
never
tryed
it
.
It
is
a
Circumcision
of
the
foreskin
of
the
heart
,
and
you
know
how
it
disabled
a
whole
City
,
Gen.
34.
and
how
it
enraged
the
heart
of
a
tender
mother
,
Exod.
4
26.
It
is
the
incision
or
cutting
off
a
member
,
and
these
the
most
dear
and
precious
,
be
it
the
right
hand
or
right
foot
,
which
is
a
living
death
,
as
it
were
,
even
to
kill
a
man
while
he
is
alive
.
It
is
a
new
birth
,
and
the
pains
and
throws
of
the
birth
are
known
.
Regeneration
certainly
hath
a
travelling
pain
within
it
,
in
so
much
that
Paul
travelled
in
pain
till
it
were
accomplished
in
these
,
Galat.
4.19
.
Though
men
conceive
sin
in
pleasure
,
yet
they
cannot
be
rid
of
that
deadly
burden
without
throws
and
pain
:
and
to
half
this
work
,
or
to
be
remiss
and
negligent
in
it
,
is
●s
foolish
and
unwise
as
for
a
child
to
stay
long
in
the
place
of
breaking
forth
,
as
the
Lord
complains
of
Ephraim
,
Hos.
13.13
.
He
is
an
unwise
son
,
for
he
should
not
stay
long
in
the
place
of
breaking
forth
of
children
.
It
is
one
of
the
greatest
follies
not
to
labour
by
all
means
to
be
rid
of
the
in●umbrances
of
sin
.
Much
violence
offered
to
it
,
and
a
total
resignation
of
our selves
to
God
,
may
be
great
pain
,
but
it
is
short
pain
;
then
the
pleasure
is
greater
,
and
continues
:
But
now
Christians
lengthen
their
pain
,
and
draw
out
their
crosse
and
vexation
to
a
great
extent
,
because
they
deal
negligently
in
the
businesse
,
they
suffer
the
Canaanites
to
live
,
and
these
are
thorns
and
briers
in
their
sides
continually
.
Then
this
businesse
is
called
Mortification
,
as
the
word
is
here
,
and
Col.
3.5
.
which
imports
a
higher
degree
of
pain
,
for
the
agonies
of
death
are
terrible
;
and
to
hold
it
out
yet
more
,
the
most
painful
and
lingering
kind
of
death
is
chosen
to
expresse
it
,
Crucifiction
,
Gal.
5.24
.
Now
indeed
,
that
which
makes
the
forsaking
of
sin
so
grievous
to
flesh
and
blood
,
is
,
the
engagements
of
the
soul
to
it
,
the
onenesse
that
is
between
it
and
our
natures
,
as
they
are
now
fallen
:
for
you
know
pain
ariseth
upon
the
dissolution
or
division
of
any
thing
that
is
continued
or
united
;
and
these
things
that
are
so
nearly
conjoyned
it
is
hard
to
separat
them
without
much
violence
.
And
truly
as
the
Kingdom
of
Heaven
suffers
violence
,
so
we
must
offer
violence
to
our selves
,
to
our
lusts
and
inclinations
,
who
are
almost
our selves
:
And
if
ye
would
be
truly
Christians
,
this
must
be
your
businesse
and
imployment
,
to
cut
off
these
things
that
are
dearest
unto
you
,
to
cast
out
the
very
idols
your
hearts
sacrifice
unto
:
and
if
there
be
any
thing
more
one
with
you
than
another
,
to
endeavour
to
break
the
bond
with
that
,
and
to
be
at
the
furthest
distance
with
it
:
It
is
easie
to
perswade
men
to
forsake
some
sins
and
courses
,
that
they
are
not
much
in●lined
to
,
and
find
not
much
pleasure
or
profit
by
them
:
You
may
do
that
and
be
but
dead
in
sins
;
but
if
you
aim
at
true
mortification
indeed
,
you
would
consider
what
are
the
chief
idols
and
predominant
inclinations
of
your
heart
,
and
as
to
set
your self
impartially
against
all
known
sin
,
so
particularly
against
the
most
beloved
sin
,
because
it
interrupts
most
the
communion
of
God
,
and
separates
from
you●
Beloved
,
and
the
dearer
it
be
,
the
more
dangerous
certainly
it
is
.
But
to
encourage
and
hearten
you
to
this
,
I
would
have
you
look
back
to
that
former
victory
that
Christ
hath
gained
in
our
name
,
and
look
about
you
to
the
assistance
you
have
for
the
present
,
the
Spirit
to
help
you
.
Truly
,
my
beloved
,
this
will
be
a
dead
businesse
if
you
be
not
animated
and
quickned
by
these
considerations
,
that
Christ
died
to
sin
and
lived
to
God
,
and
that
in
this
He
was
a
publick
person
representing
you
,
that
so
you
may
conclude
with
Paul
,
I
am
crucified
with
Christ
,
Gal.
2.20
.
We
are
buried
with
him
by
baptism
into
his
death
,
Rom.
6.4
.
Consider
that
mystical
union
with
Christ
crucified
,
and
life
shall
spring
out
of
his
crosse
,
out
of
his
grave
to
kill
sin
in
you
.
That
the
great
businesse
is
done
already
,
and
victory
gained
in
our
head
,
this
is
our
victory
,
even
faith
.
Believe
,
and
then
you
have
overcome
,
before
you
overcome
;
and
this
will
help
you
to
overcome
in
your
own
persons
.
And
then
con●ider
and
look
round
about
to
the
strong
helper
you
have
,
the
Spirit
,
If
ye
through
the
Spirit
mortifie
,
&c.
Stronger
is
he
that
is
in
you
,
then
he
that
is
in
the
world
;
though
he
doth
not
vent
all
his
power
to
you
;
yet
you
may
believe
that
there
is
a
secret
latent
vertue
in
the
seed
of
grace
,
that
it
cannot
be
wholly
overcome
or
conquered
,
and
there
is
one
engaged
in
the
warfare
with
us
,
who
will
never
leave
us
nor
forsake
us
,
who
of
set
purpose
withdraweth
his
help
now
and
then
,
to
discover
our
weaknesse
to
us
,
that
we
may
cleave
the
faster
to
Him
,
who
never
letteth
sin
get
any
power
,
or
gather
any
strength
,
but
out
of
wisdom
to
make
the
final
victory
the
more
glorious
;
in
a
word
he
leads
us
through
weaknesses
,
infirmities
,
fainting●
,
wrestlings
,
that
his
strength
may
be
perfected
,
in
weaknesse
that
when
we
are
weak
,
then
we
may
be
strongest
in
Him
,
2
Cor.
12
9.
Our
duty
then
is
to
follow
this
Spirit
wheresoever
he
leadeth
us
:
Christ
,
the
Captain
of
our
Salvation
,
when
he
went
to
Heaven
,
he
sent
the
Spirit
to
be
our
guider
,
to
lead
us
thither
where
he
is
;
and
therefore
we
should
resign
and
give
up
our selves
to
His
guidance
and
direction
.
The
n●ture
of
a
creature
is
dependence
,
so
the
very
essence
of
a
Christian
consists
in
dependence
and
subordination
to
the
Spirit
of
God
.
Nature
it self
would
teach
them
that
want
wisdom
,
to
commit
themselves
to
these
that
have
it
,
and
not
to
carry
the
reins
of
their
own
life
themselves
.
Truly
,
not
only
the
sense
of
our
own
imperfection
,
of
our
folly
and
ignorance
in
these
things
that
belong
to
life
,
should
make
us
willing
to
yeeld
ourselves
over
to
the
Spirit
of
God
,
as
blind
men
to
their
leader
,
as
children
to
their
nurses
,
as
orphans
to
their
Tutors
;
but
also
because
the
Spirit
is
made
our
Tutor
and
leader
:
Christ
our
Father
hath
left
us
to
the
Spirit
in
his
latter-will
;
and
therefore
as
we
have
absolute
necessity
,
so
he
hath
both
willingnesse
and
ability
,
because
it
is
his
office
.
O
Lord
,
I
know
,
saith
Jeremiah
,
the
way
of
man
is
not
in
himself
,
it
is
not
in
him
that
walketh
to
direct
his
steps
,
Jer.
10.23
.
O!
it
were
a
great
point
of
wisdom
,
thus
to
know
our
ignorance
and
folly
,
and
this
is
the
great
qualification
of
Christs
Disciples
,
simple
as
children
,
as
little
children
,
as
void
of
conceit
of
their
own
wisdom
,
Mark
10.15
.
And
this
alone
capacitats
the
soul
to
receive
the
impressions
of
wisdom
:
as
an
empty
table
is
fittest
to
write
upon
,
so
a
soul
emptied
of
it self
:
whereas
self-conceit
draweth
a
number
of
foolish
senslesse
draughts
in
the
mind
,
that
it
cannot
rec●●●e
the
true
image
of
wisdom
.
This
then
,
when
a
soul
finds
that
it
hath
misled
it self
,
being
misguided
by
the
wild-fire
of
its
lusts
,
and
hath
hardly
escaped
perishing
and
falling
head-long
in
the
Pit
,
this
disposes
the
soul
to
●
willing
resignation
of
it self
,
to
one
wiser
and
powerfuller
,
the
Spirit
of
God
;
and
so
he
giveth
the
Spirit
the
string
of
his
affections
and
judgment
to
lead
him
by
,
and
he
walketh
willingly
in
that
way
to
eternal
life
,
since
his
heart
was
enlarged
with
so
much
knowledge
and
love
:
and
now
having
given
up
your selves
thus
,
you
would
carefully
eye
your
leader
,
and
attend
all
his
motions
,
that
you
may
conform
your self
to
them
:
whensoever
the
Spirit
pulleth
you
by
the
heart
,
draweth
at
your
conscience
,
to
drive
you
to
prayer
,
or
any
such
duty
,
do
not
resist
that
pull
,
do
not
quench
the
Spirit
,
le●t
He
let
you
alone
,
and
do
not
call
you
,
nor
speak
to
you
.
If
you
fall
out
thus
with
your
leader
,
then
you
must
guide
your selves
;
and
truly
you
will
guide
it
into
the
pit
,
if
left
to
yourselves
;
therefore
make
much
of
all
the
impulses
of
your
conscience
,
of
all
the
touches
and
inward
motions
of
light
and
affection
,
to
entertain
these
,
and
draw
them
forth
in
meditation
and
action
,
for
these
are
nothing
else
,
but
the
Spirit
your
le●●●r
plucking
at
you
to
follow
Him
,
and
if
you
sit
when
he
●e●h
●o
walk
,
if
you
neglect
such
warnings
,
then
you
may
g●ieve
him
,
and
this
cannot
but
in
the
end
be
bitte●nesse
to
you
.
Certainly
,
many
Christians
are
guilty
in
this
,
and
prejudge
themselves
of
the
present
com●ort
and
benefite
of
this
inward
anointing
,
that
teacheth
all
thing●
,
and
of
this
bosomeguide
that
leade●h
in
all
truth
;
because
they
are
so
heavy
and
lumpish
to
be
led
a●ter
Him
:
they
drive
slowly
,
and
takes
very
much
pressure
and
perswasion
to
any
duty
,
whereas
we
should
accustom
our selves
to
willing
and
ready
obedience
upon
the
least
signification
of
his
mind
:
yea
,
and
which
is
worse
,
we
often
●esist
the
Holy
Ghost
,
he
draweth
,
and
we
hold
beloved
sins
,
he
pulleth
,
and
we
pull
back
from
the
most
spiritual
duties
:
there
is
so
much
perversnesse
and
frowardnesse
yet
in
our
natures
,
that
there
needs
the
Almighty
draught
of
his
arm
,
to
make
it
straight
,
as
the●e
is
need
of
infinite
grace
to
pardon
it
.
Now
,
my
beloved
,
if
you
have
in
your
desires
and
affections
resigned
your selves
over
to
the
guidance
of
this
Spirit
,
●nd
this
be
your
real
and
sincere
endeavour
to
follow
it
,
and
in
as
far
as
you
are
carried
back
,
or
contrary
,
by
temptation
and
corruption
,
or
retarded
in
your
motion
,
it
is
your
lamentation
before
the
Lord
,
I
say
unto
you
,
cheat
your
hearts
,
and
lift
them
up
in
the
belief
of
this
priviledge
confe●●ed
upon
you
,
you
are
the
sons
of
God
:
for
he
giveth
this
Tutor
and
Pedagogue
to
none
but
to
his
own
children
,
as
many
as
are
led
by
the
Spirit
of
God
,
are
the
Sons
of
God
.
Suppose
you
cannot
exact●y
follow
his
motion
,
but
are
often
driven
out
,
or
turned
back
,
yet
hath
not
the
Spirit
the
hold
of
your
hea●t
?
are
you
not
detained
by
the
cord
of
your
judgment
,
and
the
law
of
your
mind
?
and
is
the●e
not
some
chain
fastened
about
your
heart
,
which
maketh
it
out-strip
the
practice
,
by
desires
and
affections
?
you
are
the
Sons
of
God
,
that
is
truly
the
greatest
dignity
,
and
highest
priviledge
,
in
respect
of
which
,
all
relation
may
●lush
,
and
hide
their
faces
:
what
a●e
all
the
splendid
and
glistering
titles
among
men
but
empty
s●owes
,
and
evanishing
sound●
,
in
respect
of
this
:
to
be
called
the
Son
o●
a
Gentle-man
,
of
a
Noble-●an
,
of
a
K●ng
,
how
much
do
the
son●●f
●●en
pride
th●mselves
in
it
?
But
truly
,
th●t
putteth
no
intrinsick
dignity
in
the
persons
themselves
,
it
is
a
miserable
poverty
to
borrow
praise
fro●
another
,
and
truly
he
that
boasts
of
his
parentage
,
aliena
laudat
non
sua
,
he
praiseth
that
which
is
anothers
not
his
own
.
But
this
dignity
is
truly
a
dignity
,
it
puts
intrinsick
worth
in
the
person
,
and
puts
a
more
excellent
spirit
in
them
,
then
that
which
is
in
the
world
,
as
is
said
of
●aleb
:
and
besides
it
intitles
to
the
greatest
happinesse
imaginable
.
SERMON
XXXVI
.
Rom.
8.14
.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
Sons
of
God
.
Vers.
15.
For
ye
have
not
received
the
spirit
of
bondage
again
to
fear
,
&c.
CHildren
do
commonly
resemble
their
parents
,
not
only
in
the
outward
proportion
and
feature
of
their
countenances
,
but
also
in
the
disposition
and
temper
of
their
spirits
;
and
generally
they
are
inclined
to
imitate
the
customs
and
carriage
of
their
parents
,
so
that
they
sometimes
may
be
accounted
the
very
living
images
of
such
persons
,
and
in
them
men
are
thought
to
out-live
themselves
.
Now
indeed
,
they
that
are
the
sons
of
God
,
are
known
by
this
Character
,
that
they
are
led
by
the
Spirit
of
God
:
and
there
is
the
more
necessity
,
and
the
more
reason
too
,
of
this
resemblance
of
God
,
and
imitation
of
him
in
his
children
;
because
that
very
divine
birth
that
they
have
from
Heaven
,
consists
in
the
renovation
of
their
natures
,
and
assimilation
to
the
divine
nature
;
and
therefore
they
are
possessed
with
an
inward
principle
,
that
carries
them
powerfully
towards
a
conformity
with
their
heavenly
Fathe●
;
and
it
becometh
their
great
study
and
endeavour
to
observe
all
the
dispositions
and
carriage
of
their
Heavenly
Father
,
which
are
so
honourable
and
high
,
and
suitable
to
Himself
,
that
they
at
least
may
breath
and
halt
after
the
imitation
of
Him
.
Therefore
our
Lord
●xhorts
us
,
and
taketh
a
domestick
example
,
and
familiar
patern
to
perswade
us
the
more
by
,
Be
ye
perfect
as
your
heavenly
Father
is
perfect
,
Matth.
5.48
.
And
there
is
one
perfection
he
especially
recommends
for
our
imitation
,
mercifulnesse
and
compassion
towards
men
,
opposed
to
the
violence
,
fury
,
and
implacablen●sse
,
to
the
oppression
and
revenge
,
and
hatred
that
abounds
among
men
,
Luk.
6.36
.
And
generally
,
in
all
his
wayes
of
holinesse
and
purity
,
of
goodnesse
and
mercy
,
we
ought
to
be
followers
of
Him
,
as
dear
children
,
who
are
not
only
oblidged
by
the
common
Law
of
Sympathy
between
Parents
and
Children
;
but
moreover
engaged
by
the
tender
affection
that
he
carrieth
to
us
,
Eph.
5.1
.
Now
,
because
God
is
high
as
Heaven
,
and
his
way
and
thoughts
and
dispositions
are
infinitly
above
us
,
the
pattern
seems
to
be
so
far
out
of
sight
,
that
it
is
given
over
as
desperat
by
many
to
attempt
any
conformity
to
it
;
therefore
it
hath
pleased
the
Lord
to
put
his
own
Spirit
within
his
own
Children
,
to
be
a
bosom-pattern
and
example
:
and
this
is
our
duty
to
resign
our selves
to
his
leading
and
direction
:
the
Spirit
brings
the
copy
near
hand
us
,
and
though
we
cannot
attain
,
yet
we
should
follow
after
;
though
we
cannot
make
out
the
lesson
,
yet
we
should
be
scribling
at
it
;
and
the
more
we
exercise
our selves
this
way
,
setting
the
Spirits
direction
before
our
eyes
,
the
more
perfect
shall
we
be
.
It
is
high
time
indeed
to
pretend
to
this
,
to
be
a
son
or
a
daughter
of
God
:
it
s
a
higher
word
then
if
a
man
could
deduce
his
genealogy
from
an
interrupted
line
of
a
thousand
Kings
and
Princes
,
there
is
more
honour
,
true
honour
in
it
,
and
more
profit
too
,
that
which
enriches
the
poorest
,
and
e●nobles
the
basest
,
inconceivably
beyond
●ll
the
imaginary
degrees
of
men
.
Now
,
my
beloved
,
this
is
the
great
design
of
the
Gospel
,
to
bestow
this
incomparable
priviledge
upon
you
,
to
become
the
Sons
of
God
.
But
it
is
sad
to
think
how
many
souls
scarce
think
upon
it
,
and
how
many
delude
themselves
in
it
:
but
consider
,
that
as
many
as
are
the
Sons
of
God
,
are
led
by
the
Spirit
of
God
,
they
have
gotten
a
new
leader
and
guider
,
other
then
their
own
fancy
or
humour
,
which
once
they
followed
in
the
ignorance
of
their
hearts
.
It
is
lamentable
to
conceive
how
the
most
part
of
us
are
acted
,
and
driven
,
and
carried
head-long
,
rather
then
gently
led
,
by
our
own
carnal
and
corrupt
inclinations
;
men
pretending
to
Christianity
,
yet
hurried
away
with
every
self-pleasing
object
,
as
if
they
were
not
Masters
of
themselves
,
furiously
agitated
by
violent
lusts
,
miscarried
continually
against
the
very
dictates
of
their
own
reason
and
conscience
.
And
I
fear
there
i●
too
much
of
these
,
even
in
those
who
have
more
reason
to
assume
this
honourable
title
of
Son
ship
.
I
know
not
how
we
are
exceedingly
addicted
to
self-pleasing
in
everything
,
whatsoever
our
●ancy
or
inclination
suggest
,
to
us
,
that
we
must
do
without
more
bands
,
if
it
be
not
directly
sinful
;
whatsoever
we
apprehend
,
that
we
must
ven●
and
speak
it
out
,
though
to
little
or
no
ed●fication
;
like
that
o●
Solomon
,
We
deny
our
hearts
nothing
they
desire
,
except
the
gross●esse
of
it
restrain
us
.
Now
,
certainly
if
we
knew
what
we
are
called
to
,
who
are
the
Sons
of
God
,
we
could
not
but
disingage
more
with
our selves
even
in
lawful
things
,
and
give
over
the
conduct
o●
our
hearts
and
wayes
to
the
Spirit
of
our
Father
,
whom
we
may
be
perswaded
of
,
that
he
will
lead
us
in
the
wayes
of
pleasantnesse
and
peace
.
Now
,
the
special
and
peculiar
operations
of
the
Spirit
,
are
expressed
in
the
following
words
:
There
are
some
workings
of
the
Spirit
of
God
that
are
but
introductory
and
subservient
to
more
excellent
works
;
and
therefore
they
are
transient
,
not
appointed
to
continue
long
,
for
they
are
not
his
great
intendment
;
of
this
kind
are
these
terrible
representations
of
sin
and
wrath
,
of
the
Justice
of
God
,
which
puts
the
soul
in
a
fear
,
a
trembling
fear
;
and
while
such
a
soul
is
kept
within
the
apprehension
of
sin
and
judgment
,
it
s
shut
up
,
as
it
were
,
in
bondage
.
Now
,
though
it
be
true
that
in
the
conversion
of
a
sinner
,
there
is
alwayes
something
of
this
in
more
or
lesse
degrees
;
yet
because
this
is
not
the
g●eat
design
of
the
Gospel
,
to
put
men
in
fear
,
but
rather
to
give
them
confidence
;
nor
the
great
intendment
of
God
in
the
dispensation
of
the
Law
,
To
bring
a
soul
in
bondage
under
terror
,
but
rather
by
the
Gospel
to
free
them
from
that
bondage
;
therefore
he
hath
reason
to
expresse
it
thus
,
ye
have
not
received
the
Spirit
of
bondage
again
to
fear
,
&c.
But
there
are
other
operations
of
the
Spirit
,
which
are
chiefly
intended
,
and
principally
bestowed
,
as
the
great
gift
of
our
Father
,
to
expresse
his
bounty
and
goodnesse
towards
us
;
and
from
these
he
is
called
the
Spirit
of
Adoption
,
and
the
Spirit
of
Intercession
.
The
Spirit
of
Adoption
,
not
only
in
regard
of
that
witness-bearing
and
testification
to
our
consciences
of
Gods
love
and
●avour
,
and
our
interest
in
it
,
as
in
the
next
vers
.
but
also
in
regard
of
that
child-like
disposition
of
reverence
and
love
and
respect
that
he
begets
in
our
hearts
towards
God
,
as
our
Father
:
and
●rom
both
these
flowes
this
next
working
,
●rying
,
Abba
,
Father
,
aiding
and
assisting
us
in
presen●ing
our
necessities
to
our
Father
,
making
this
the
continued
vent
of
the
heart
in
all
extremitie●
,
to
pour
out
all
that
burthens
us
in
our
Fathers
bosom
:
and
this
give●
marvelous
ease
to
the
heart
,
and
releases
it
from
the
bondage
of
carefuln●sse
and
anxiety
,
which
it
may
be
subject
to
,
after
the
soul
is
delivered
from
the
●ear
and
bondage
of
wrath
.
Let
us
speak
then
to
these
in
order
:
the
first
working
of
the
spirit●
,
to
put
a
m●n
in
fe●r
of
himself
,
and
such
a
fear
as
mightily
straiten●
and
embondages
the
soul
of
man
:
and
this
,
though
in
it self
it
be
neither
so
pleasant
nor
excellent
,
as
to
make
it
come
under
the
notion
of
any
gift
from
God
,
it
having
rather
the
nature
of
a
torment
and
punishment
,
and
being
some
sparkle
of
Hell
already
kindled
in
the
Conscience
;
yet
,
hath
made
it
beautiful
and
seasonable
in
its
use
and
end
,
because
he
makes
it
to
usher-in
the
pleasant
and
refreshing
sight
of
a
Saviour
,
and
the
report
of
Gods
love
to
the
World
in
Him
.
It
is
true
,
all
men
are
in
bondage
to
sin
and
Satan
,
and
shut
up
in
the
darknesse
of
ignorance
and
unbelief
,
and
bound
in
the
setters
of
their
own
lusts
,
which
are
as
the
chains
that
are
put
about
malefactors
before
they
go
to
prison
,
He
that
commits
sin
,
is
a
servant
of
sin
,
Joh.
8.34
.
And
to
be
a
servant
of
sin
,
is
slavery
under
the
most
cruel
tyrant
:
all
these
things
are
,
yet
how
few
souls
do
apprehend
it
seriously
,
or
are
weary
of
their
prison
?
how
few
groan
to
be
delivered
!
nay
,
the
most
part
account
it
only
liberty
,
To
hate
true
delivery
as
bondage
.
But
some
there
are
,
whose
eyes
the
Spirit
of
God
open●
,
and
lets
them
see
their
bondage
and
slavery
,
and
how
they
are
concluded
under
the
most
heavy
and
weighty
sentence
that
ever
was
pronounced
,
The
curse
and
wrath
of
the
everliving
God
,
that
there
is
no
way
to
flie
from
it
,
or
escape
it
,
for
any
thing
they
can
do
or
know
.
Now
indeed
,
this
serious
discovery
cannot
choose
but
make
the
heart
of
a
man
to
tremble
,
as
David
,
my
heart
trembles
because
of
thy
Iudgments
,
and
I
am
afraid
of
thee
,
P●al.
119.120
.
Such
a
serious
representation
will
make
the
s●outest
and
proudest
heart
to
fall
down
,
and
●aint
for
●ear
of
that
infinit
intollerable
weight
of
deserved
wrath
,
and
then
the
soul
is
in
a
sensible
bondage
,
that
before
was
in
a
real
,
but
insensible
bondage
;
then
it
s
invironed
about
with
bitter
accusations
,
with
dreadful
challenges
,
then
the
Law
of
God
arrests
and
confines
the
soul
within
the
bounds
of
its
own
accusing
Conscience
;
and
thi●
is
some
previous
●epres●ntation
●f
that
eternal
●mp●isonment
and
banishment
●●om
the
pressence
o●
God
:
albe●●t
many
of
you
are
free
from
this
,
●ear
,
and
enjoy
a
kind
o●
liberty
to
●erve
your
own
lusts
,
and
are
not
sensi●le
o●
any
thraldom
o●
your
spirits
;
yet
certainly
the
Lord
will
sometime
arrest
you
,
an●
b●ing
you
to
this
spiritual
bondage
,
when
he
shall
make
the
in●q●●ties
o●
your
heels
encompasse
you
about
,
and
the
cur●es
of
h●s
Law
sur●ound
:
when
your
Conscience
accu●eth
,
and
God
cond●mneth
,
it
may
be
too
late
,
and
out
of
date
.
Alas
then
!
w●at
will
you
do
,
who
now
put
your
consc●ence
by
,
and
will
not
hearken
to
it
,
or
be
put
in
fear
by
any
th●ng
can
be
represented
to
you
:
we
do
not
desi●e
to
put
you
in
fe●r
,
where
n●●ear
is
;
but
where
there
is
infinit
cause
of
●ear
,
and
when
it
is
possible
that
fear
may
introduce
faith
,
and
be
the
forerunner
o●
these
glad
tidings
that
will
compose
the
soul
:
We
desi●e
only
you
may
know
what
bondage
you
are
really
into
,
whether
it
be
observed
or
not
,
that
you
may
fear
,
lest
you
be
enthralled
in
the
chains
o●
everlasting
da●knesse
,
and
so
may
be
perswaded
to
flee
from
it
before
it
be
irrecoverable
.
W●at
a
vain
and
empty
sound
is
the
Gospel
of
liberty
by
a
Redeemer
,
to
the
most
pa●t
who
do
not
feel
their
bondage
?
Who
believes
its
report
,
or
care
,
much
for
it
?
because
it
is
necessity
that
casts
a
beauty
and
lust●e
upon
it
,
or
takes
the
scales
off
our
eyes
,
and
opens
our
closed
ears
.
Now
for
you
,
who
either
are
,
or
have
been
detained
in
this
bondage
,
under
the
fea●ful
apprehension
o●
the
wrath
of
God
,
and
the
sad
remembrance
o●
your
sins
,
know
that
this
is
not
the
prime
intent
,
and
grand
businesse
to
torment
you
,
as
it
were
,
before
the
time
;
there
is
some
other
more
beautiful
and
satisfying
structure
to
be
raised
out
of
this
●oundation
:
I
would
have
you
improve
it
thus
,
to
commend
the
necessity
,
the
absolute
necessity
of
a
Redeemer
,
and
to
make
him
beautiful
in
your
eyes
.
Do
not
dwell
upon
that
,
as
if
it
were
the
ultimat
or
last
work
,
but
know
that
you
are
called
in
this
rational
way
to
come
out
of
your selves
into
this
glorious
liberty
of
the
sons
of
God
,
purchased
by
Christ
,
an●
revealed
in
the
Gospel
.
Know
you
have
not
received
the
spirit
of
bondage
only
to
fear
,
but
to
drive
you
to
faith
in
a
Saviour
,
and
then
you
ought
so
to
walk
,
as
not
to
return
to
that
●ormer
thraldome
o●
the
●ear
of
wrath
,
but
believe
his
love
.
SERMON
XXXVII
.
Rom.
8.14
.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sons
of
God
.
Vers.
15.
For
ye
have
not
received
the
spirit
of
bondage
again
to
fear
:
but
ye
have
received
the
Spirit
of
adoption
,
whereby
we
cry
,
Abba
,
Father
.
THE
li●e
o●
Christianity
,
take
it
in
it self
,
it
is
the
most
pleasant
and
joyful
life
that
can
be
,
exempted
from
these
fears
and
cares
,
these
sorrows
and
anxieties
,
that
all
other
lives
are
subj●ct
unto
;
for
this
of
necessity
must
be
the
force
and
efficacy
of
true
Religion
,
i●
it
be
indeed
true
to
its
name
,
to
disburden
and
ease
the
heart
,
and
fill
it
with
all
manner
of
consolation
.
Certainly
it
is
the
most
rich
Subject
,
and
most
compleatly
●urnished
with
all
variety
of
delights
to
ente●tain
a
soul
,
that
can
be
imagined
:
Yet
,
I
must
confess
,
while
we
consult
with
the
experience
and
practice
of
Christians
,
this
bold
assertion
seems
to
be
much
weakned
,
and
too
much
ground
is
given
to
confirm
the
contrary
misapprehe●sions
of
the
world
,
who
take
it
to
be
a
sullen
,
melancholick
,
and
d●●consolat
life
,
attended
with
many
●ears
and
sorows
.
It
is
,
alas
!
too
evident
,
that
many
Christians
are
kept
in
bondage
,
almost
all
their
l●fe-time
,
through
fear
o●
ete●nall
death
,
how
many
dismall
representations
of
sin
and
wrath
,
in
the
souls
of
some
Christians
,
which
keep
them
in
much
thraldom
?
at
least
,
who
is
it
that
is
not
once
,
and
often
,
brought
in
bondage
a●ter
conversion
,
and
made
to
apprehend
fea●fully
their
own
estate
,
who
hath
such
constant
uninterrup●ed
peace
and
joy
in
the
holy
Ghost
,
or
lyes
under
such
direct
beams
of
divine
favour
,
but
it
is
sometimes
eclipsed
,
and
their
souls
fill●d
with
the
darknes
of
horrour
and
terrour
,
and
●ruly
the
most
part
,
ta●●e
not
so
much
sweetness
in
Religion
,
as
make●
them
uncess●nt
and
unwearied
in
the
wayes
of
Godliness
:
yet
not
withstanding
of
all
this
w●
must
vindicat
Christianity
it self
,
and
not
impute
these
things
unto
it
,
which
are
the
infirmities
and
faults
of
the
followers
of
it
,
who
do
not
improve
it
unto
such
an
use
,
or
use
it
so
far
as
in
it self
it
is
capable
.
Indeed
,
it
is
true
that
o●ten
we
are
brought
to
fear
again
,
yet
withall
it
is
certain
,
that
our
allowance
is
larger
,
and
that
we
have
received
the
Spirit
,
not
to
put
us
in
bondage
again
to
fear
,
but
rather
to
seal
to
our
hearts
that
love
of
God
which
may
not
only
expell
fear
,
but
bring
in
joy
.
I
wish
that
this
were
deeply
considered
by
all
of
us
,
that
there
is
such
a
life
as
this
attain●ble
;
that
the
word
of
God
doth
not
deceive
us
in
promi●ing
fair
things
,
which
it
cannot
perform
,
but
that
there
is
a
certain
reali●y
in
the
life
of
Christianity
,
in
that
peace
and
joy
,
tranquility
and
serenity
of
min●
that
is
holden
out
,
and
that
some
have
●eally
found
it
,
and
do
find
it
;
and
that
the
reason
why
all
of
us
do
not
find
it
in
expe●ience
,
is
not
because
it
is
not
,
but
because
we
have
so
little
apprehension
of
it
,
and
diligence
after
it
.
It
is
strange
,
that
all
men
who
have
pursued
satisfaction
in
the
things
of
this
life
,
being
disappointed
,
and
one
generation
witnessing
this
to
another
,
and
one
person
to
another
,
that
notwithstanding
,
men
are
this
day
as
fresh
in
the
pursuit
of
that
,
as
big
in
the
expectations
as
ever
:
and
yet
in
this
business
of
Religion
,
and
the
happiness
to
be
found
in
it
,
though
the
Oracles
of
God
in
all
ages
have
testified
from
Heaven
how
certain
and
possible
it
is
,
though
many
have
found
it
in
experience
,
and
left
it
on
record
to
others
;
yet
there
is
so
slender
belief
of
the
reality
and
certainty
of
it
,
and
so
slack
pursuit
of
it
,
as
if
we
did
not
believe
it
at
all
.
Truly
,
my
beloved
,
there
is
a
great
mistake
in
this
,
and
it
s
generally
too
:
all
men
apprehend
other
things
more
●easable
and
attainable
then
personal
holinesse
and
happinesse
in
it
;
but
truly
,
I
conceive
there
is
nothing
in
the
world
so
practicable
as
this
,
nothing
made
so
easie
,
so
certain
to
a
soul
that
really
minds
it
.
Let
us
take
it
so
then
,
the
fault
is
not
Religions
,
that
these
who
professe
it
are
subject
to
so
much
fear
and
care
,
and
disquieted
with
so
much
sorrow
;
it
is
rather
because
Christianity
doth
not
sink
into
the
hearts
and
souls
o●
men
,
but
only
puts
a
tincture
on
their
out-side
,
or
because
the
●aith
of
divine
truths
is
so
supe●ficial
,
and
the
consideration
o●
them
so
slight
,
that
they
cannot
have
much
efficacy
and
influence
on
the
heart
,
to
quiet
and
compose
it
.
Is
it
any
wonder
that
some
souls
be
subject
again
to
the
bondage
of
fear
and
terrour
,
when
they
do
not
stand
in
aw
to
sin
?
Much
liberty
to
sin
,
will
certainly
embondage
the
spirit
of
a
Christian
to
fear
.
Suppose
a
believer
in
Jesus
Christ
be
exempted
from
the
haz●rd
of
condemnation
;
yet
he
is
the
g●eatest
fool
in
the
world
that
would
on
that
account
venture
on
satisfaction
to
his
lusts
;
for
though
it
be
true
that
he
be
not
in
danger
of
eternal
wrath
,
yet
he
may
find
so
much
present
w●ath
in
his
conscience
,
as
may
make
him
think
it
was
a
●oolish
bargain
;
he
may
lose
so
much
of
the
sweetnesse
of
the
peace
and
joy
of
God
,
as
all
the
pleasures
o●
sin
cannot
compense
:
The●efore
to
the
end
that
y●u
whose
souls
a●e
once
pacified
by
the
blood
of
Christ
,
and
composed
by
his
word
of
promise
,
may
enjoy
that
constant
rest
and
tranquility
,
as
not
to
be
enthralled
ag●●n
to
your
old
fears
and
terrours
,
I
would
advise
and
recommend
to
you
these
two
things
;
one
is
,
that
ye
would
be
much
in
the
studie
of
that
allowance
which
the
promises
of
Christ
affords
:
be
much
in
the
serious
apprehension
of
the
Gospel
,
and
certainly
your
doubts
and
feares
would
evainish
,
at
one
puff
of
such
a
rooted
and
established
meditation
.
Think
what
you
are
called
to
,
not
to
fear
again
,
but
to
love
rather
,
and
honour
him
as
a
Father
;
and
then
,
take
heed
to
walk
suitably
,
and
preserve
your
seal
of
adoption
unb●otted
,
unrusted
:
you
would
study
so
to
walk
,
as
you
may
not
cast
dirt
upon
it
,
or
open
any
gap
in
the
conscience
for
the
re-entry
of
these
hellish-like
fears
,
and
dread●ul
apprehensions
of
God
.
C●rtainly
●ts
impossible
to
preserve
the
Spirit
in
freedom
,
if
a
man
be
not
watchfull
against
sin
and
corruption
.
David
prayes
,
re-establish
me
with
thy
free
Spirit
;
as
if
his
spirit
had
been
abased
,
embondaged
,
and
enthraled
by
the
power
of
that
corruption
.
If
you
would
have
your
spirits
kept
free
from
the
●ear
of
wrath
,
study
to
keep
them
free
from
the
power
of
sin
,
for
that
is
but
a
f●uit
of
this
:
and
it
s
most
suitable
that
the
soul
that
cares
not
to
be
in
bondage
to
sinful
lusts
,
should
by
the
righteousnesse
of
God
,
tempered
with
love
and
wisdom
,
be
brought
under
the
bondage
he
would
not
,
that
is
,
o●●ear
and
terrour
;
●or
by
this
means
the
Lord
makes
him
know
how
evil
the
first
is
,
by
the
bitternesse
of
the
second
.
It
is
usual
on
such
a
Scripture
as
this
,
to
propound
many
questions
,
and
debate
many
practical
cases
,
as
whether
a
soul
after
believing
can
be
under
legal
bondage
?
and
wherein
these
d●ffer
,
the
bondage
o●
a
soul
after
believing
,
and
in
it
,
fi●st
conversion
?
And
how
far
that
bondage
o●
fear
is
preparatory
to
faith
?
and
many
such
like
,
but
I
choose
rather
to
hold
forth
the
simple
and
naked
truth
for
your
edification
,
then
put
you
upon
,
or
intertain
you
in
such
needlesse
janglings
and
contentions
.
All
I
desire
to
say
to
a
soul
in
bondage
,
is
,
to
exhort
him
to
come
to
the
Redeemer
,
and
to
consider
that
his
case
calls
and
cryes
for
a
delivery
:
Come
,
I
say
,
and
he
shall
find
rest
and
liberty
to
his
soul.
All
I
would
say
to
souls
delivered
from
this
bondage
,
is
,
to
request
and
beseech
them
to
live
in
a
holy
fear
of
sin
,
and
jealousie
over
themselves
,
that
so
they
may
not
be
readily
brought
under
the
bondage
of
the
fear
of
wrath
again
:
Perfect
love
casts
out
the
fear
of
hell
,
but
perfect
love
b●ings
in
the
fear
of
sin
:
Ye
that
love
the
Lord
hate
ill
,
and
if
ye
hate
it
,
ye
will
fear
it
in
this
state
of
infirmity
and
weaknesse
,
wherein
we
are
:
And
if
at
any
time
ye
through
negligence
and
carelessness
of
walking
,
lose
the
comfortable
evidence
o●
the
Fathers
love
,
and
be
reduced
again
to
your
old
prison
o●
legal
terrour
,
do
not
despair
for
that
,
do
not
think
that
such
a
thing
could
not
be●all
a
child
of
God
,
and
from
that
ground
do
not
raze
former
foundations
;
for
the
Scriptures
saith
not
that
whosoever
believes
once
in
Christ
,
and
receives
the
Spirit
of
Adoption
,
cannot
fear
again
;
●or
we
see
it
otherwise
in
David
,
in
Heman
,
in
Iob
,
&c.
all
holy
Saints
;
but
the
Scripture
saith
,
ye
have
not
received
the
spirit
of
bondage
for
that
end
to
fear
again
:
it
is
not
the
allowance
of
your
Father
:
your
allowance
is
better
and
larger
,
if
you
knew
it
,
and
did
not
sit
below
it
.
Now
,
the
great
gi●t
,
and
large
allowance
of
our
Father
,
is
expressed
in
the
next
words
,
but
ye
have
received
the
Spirit
of
Adoption
,
&c.
Which
Spirit
of
Adoption
is
a
Spirit
of
Intercession
,
to
make
us
cry
to
God
as
our
Father
.
These
are
two
gifts
,
Adoption
or
the
priviledge
of
Sons
,
and
the
Spirit
of
Adoption
revealing
the
love
and
mercy
of
God
to
the
heart
,
and
framing
it
to
a
soul-like
disposition
:
compare
the
two
states
together
,
and
its
a
marvelous
change
:
a
Rebel
condemned
,
and
then
pardoned
,
and
then
adopted
to
be
a
Son
of
God
:
a
sinner
under
bondage
,
a
bound
slave
to
sin
and
Sat●n
,
not
only
freed
from
that
intollerable
bondage
,
but
advanced
to
this
liberty
,
to
be
made
a
Son
of
God
,
this
will
be
the
continued
wonder
of
eternity
,
and
that
whereabout
the
song
o●
Angels
and
Saints
will
be
:
accursed
rebels
,
expecting
nothing
but
present
death
,
sinners
arraigned
and
sentenced
be●ore
his
Tribunal
,
and
already
tasting
Hell
in
their
Consciences
,
and
in
fear
of
eternal
perishing
,
not
only
to
be
delivered
from
all
that
,
but
to
be
dignified
with
this
priviledge
to
be
the
Sons
of
God
:
to
be
taken
from
the
Gibbit
,
to
be
Crowned
,
that
is
the
great
my●tery
of
wisdom
and
grace
revealed
in
the
Gospel
,
the
proclaiming
whereof
will
be
the
joynt
labour
of
all
the
innumerable
companies
above
for
all
eternity
.
Now
if
you
ask
how
this
est●te
is
attainable
,
Himself
tells
us
,
Iohn
.
1.12
.
As
many
as
believed
or
received
him
,
to
them
he
gave
the
priviledge
to
be
the
Sons
of
God
.
The
way
is
made
plain
and
easie
,
Christ
the
Son
of
God
,
the
natural
and
eternal
Son
of
God
,
became
the
son
of
man
;
to
facilitate
this
,
he
hath
taken
on
the
burden
of
mans
sin
,
the
chastisement
of
our
peace
;
and
so
of
the
glorious
Son
of
God
he
became
like
the
wretched
and
accursed
sons
of
men
;
and
there●ore
God
hath
proclaimed
in
the
Gospel
not
only
an
immunity
and
freedom
from
wrath
,
to
all
that
in
the
sense
of
their
own
misery
,
cordially
receive
him
,
as
he
is
offered
;
but
the
unspeakable
priviledge
of
Sonship
and
Adoption
for
his
sake
who
became
our
elder
brother
,
Gal.
4.4
,
5.
Men
that
want
children
use
to
supply
their
want
by
adopting
some
beloved
friend
in
the
place
of
a
son
:
and
this
is
a
kind
of
supply
o●
nature
for
the
comfort
of
them
that
want
:
But
it
is
strange
,
that
God
having
a
Son
so
glorious
,
the
very
character
of
his
Person
,
and
brightnesse
of
his
glory
,
in
whom
he
delighted
●rom
eternity
,
strange
,
I
say
,
that
he
should
in
a
manner
losse
and
give
away
his
only
begotten
Son
,
that
he
might
by
his
means
adopt
others
,
poor
despicable
creatures
,
yea
rebellious
,
to
be
his
sons
and
daughters
!
Certainly
,
this
is
an
act
infinitly
transcending
nature
,
such
an
act
that
hath
an
unsearchable
mystery
in
it
,
into
which
Angels
desire
to
look
,
and
never
cease
looking
,
because
they
never
see
the
bottom
o●
it
.
It
was
not
out
of
indigency
he
did
it
,
not
for
any
need
he
had
of
us
,
or
comfort
expected
●rom
us
,
but
absolutely
●or
our
necessity
and
consolation
,
that
he
might
have
upon
whom
to
pour
the
riches
of
his
grace
.
SERMON
XXXVIII
.
Rom.
8.15
.
But
ye
have
received
the
Spirit
of
adoption
,
whereby
we
cry
,
Abba
,
Father
.
BEhold
what
manner
of
love
the
Father
hath
shewed
unto
us
,
that
we
should
be
called
the
Sons
of
God
,
1
Joh.
3.1
.
It
is
a
wonderful
expression
of
love
,
to
advance
his
own
creatures
,
not
only
infinitly
below
himself
,
but
far
below
other
creatures
,
to
such
a
dignity
.
Lord
what
is
man
that
thou
so
magnifiest
him
!
but
it
surpasses
wonder
,
that
rebellious
creatures
,
his
enemies
,
should
have
,
not
only
their
rebellions
●reely
pardoned
,
but
this
p●iviledge
of
Son-ship
bestowed
upon
them
;
that
he
should
take
enemies
and
make
Sons
of
them
;
and
not
only
Sons
,
but
Heirs
,
Co-heirs
with
his
own
only
begotten
Son
.
And
then
,
how
he
makes
them
sons
,
is
●s
wonder●ul
,
as
the
thing
it self
,
that
he
should
make
his
own
Son
,
our
Brother
,
bone
of
our
bone
,
and
flesh
of
our
flesh
;
and
make
him
spring
out
as
a
branch
or
rod
out
of
the
dry
stemm
of
Iesse
,
who
himself
was
the
root
o●
all
mankind
:
This
is
the
way
God
sent
his
Son
,
made
of
a
woman
,
under
the
Law
,
that
we
might
re●eive
the
adoption
of
sons
,
Gal.
4.5
.
The
House
of
Heaven
marries
with
the
Earth
,
with
them
who
have
their
foundation
in
the
dust
;
the
chief
Heir
of
that
heavenly
Family
,
joyneth
in
kindred
with
our
base
and
obscure
family
,
and
by
this
m●ans
,
we
are
made
of
kin
to
God
,
But
of
him
are
ye
in
Christ
Iesus
,
1
Cor.
1.30
.
It
behoved
Christ
,
in
a
manner
,
to
lose
his
own
Son-ship
as
to
men
,
to
have
it
so
vailed
and
darkned
by
the
superadded
interest
in
us
,
and
his
nearnesse
to
us
,
he
was
so
properly
a
Son
of
man
,
subject
to
all
humane
infirmities
,
except
sin
,
that
without
eyes
of
●aith
,
men
could
not
perceive
that
he
was
the
Son
of
God
:
and
by
this
wonderful
exchange
are
we
made
the
sons
of
God
:
whoever
,
in
the
apprehension
of
their
own
enmity
and
distance
●rom
God
,
receive
Christ
Jesus
,
offered
as
the
peace
,
the
bond
of
union
between
the
two
Families
of
Heaven
and
earth
,
that
were
at
an
infinit
odds
and
distance
,
whoever
(
I
say
)
believes
thus
in
him
,
and
flies
to
him
,
desiring
to
lay
down
the
weapons
of
their
warfare
,
their
peace
is
not
only
made
by
that
marriage
which
Christ
made
with
our
nature
,
but
they
are
blessed
with
this
power
and
priviledge
to
be
the
sons
and
daughters
of
the
Most
Hig
:
hand
from
thence
you
may
conclude
,
that
if
God
be
your
Father
,
you
can
want
nothing
that
is
good
:
but
the
determination
of
what
is
good
for
you
,
whether
in
spiritual
enlargments
,
or
in
the
things
of
this
life
,
you
must
refer
to
his
wisdom
:
for
his
love
indeed
is
strong
as
de●th
,
nothing
can
quench
it
,
in
the
point
of
reality
and
constancy
:
there
is
nothing
to
shadow
it
out
among
men
;
the
love
o●
women
is
ea●nest
and
vehement
,
but
that
is
nothing
to
it
,
Isa.
49.15
.
For
they
may
forget
,
but
he
cannot
.
Yet
his
love
is
not
a
●oolish
dotage
,
like
men
that
is
often
miscarried
with
fancy
and
lust
,
but
it
is
a
rational
and
wise
affection
,
administred
and
expressed
with
infinit
reason
and
wisdom
:
and
therefore
,
he
chooses
rather
to
profit
us
,
then
to
please
us
in
his
dealings
,
and
we
who
are
not
so
fit
to
judge
and
discern
our
own
good
,
should
commit
all
to
his
Fatherly
and
wise
providence
.
Therefore
i●
you
be
tempted
to
anxiety
and
carefulnesse
o●
mind
,
either
through
the
earthlinesse
of
your
dispositions
,
or
the
present
straits
of
the
time
,
you
who
have
resigned
your self
to
Jesus
Christ
,
would
call
to
mind
that
your
heavenly
Father
careth
●or
you
:
and
and
what
need
you
care
too
?
why
not
,
use
your
lawful
Callings
,
be
diligent
in
them
,
this
is
not
to
prejudge
that
,
but
if
you
believe
in
God
,
then
you
are
oblidged
by
that
prosession
to
abate
●rom
the
supe●fluous
tormenting
thoughtfulnesse
,
that
is
good
●or
nothing
,
but
to
make
you
more
miserable
then
your
troubles
can
make
you
,
and
to
make
you
miserable
before
you
be
miserable
;
to
anticipat
your
sorrows
.
If
you
say
God
is
your
Father
,
you
are
tyed
to
devolve
your selves
over
on
him
,
and
trust
in
his
good
will
and
faith●ulnesse
,
and
to
sit
down
quietly
as
children
that
have
parents
to
provide
for
them
.
Now
,
the
other
gift
is
great
too
,
the
Spirit
of
adopti●n
,
and
because
ye
are
sons
,
therefore
hath
he
given
you
the
Spirit
of
his
Son
,
saith
this
Apostle
,
Gal.
4.6
.
And
●o
it
is
a
kind
of
con●ecta●y
of
the
great
priviledge
and
blessed
estate
of
adoption
.
They
who
adopt
children
,
use
to
give
them
some
kind
of
token
to
expresse
their
love
to
them
:
But
as
the
Lord
is
higher
then
all
,
and
this
priviledge
to
be
His
son
or
child
is
the
greatest
dignity
imaginable
,
●o
this
gi●t
of
his
Spirit
suits
the
greatnesse
and
glory
and
love
of
our
Father
.
It
is
a
Fathers
gift
indeed
,
a
gift
suitable
to
our
heavenly
Father
.
If
a
father
that
is
●ender
of
the
education
of
his
child
,
and
would
desire
nothing
so
much
as
that
he
might
be
of
a
vertuous
and
gracious
disposition
,
and
good
ingine
,
I
think
if
he
were
to
expresse
his
love
in
one
wish
,
it
would
be
this
,
that
he
might
have
such
a
spirit
in
him
,
and
this
he
would
account
better
then
all
that
he
could
leave
him
:
But
if
it
were
possible
to
transmit
a
gracious
and
well-disposed
and
understanding
spirit
from
one
to
another
,
and
if
men
could
leave
it
,
as
they
do
their
inheritance
to
their
children
,
certainly
a
wise
and
religious
parent
would
first
make
over
●
disposition
of
that
to
his
children
,
as
Elisha
sought
a
double
measure
of
Elijahs
spirit
,
so
a
●ather
would
wish
such
a
measure
to
his
children
,
and
if
it
were
possible
,
give
it
:
But
that
may
not
be
,
all
that
can
be
done
is
to
wish
well
to
them
,
and
leave
them
a
good
example
for
imitation
:
But
in
this
our
heavenly
Father
transcends
all
,
that
He
can
import
his
own
Spirit
to
his
adopted
children
,
and
this
Spirit
is
in
a
manner
the
very
essential
principle
that
maketh
them
children
of
the
Father
:
their
natures
,
their
dispositions
are
under
his
power
,
he
can
as
well
reform
them
,
as
you
can
change
your
childrens
g●rments
:
he
can
make
of
us
what
he
will
,
our
hearts
are
in
his
hand
,
as
the
water
,
capable
o●
any
impression
he
pleaseth
to
put
on
it
:
and
this
is
the
impression
he
putteth
on
his
children
,
he
putteth
his
Spirit
in
their
hearts
,
and
writeth
his
Law
in
their
inward
parts
,
a
more
divine
and
higher
work
,
then
all
humane
perswasion
can
reach
.
This
Spirit
they
receive
as
earnest
of
the
inheritance
,
and
withall
,
to
make
them
fit
for
the
inheritance
o●
the
Saints
in
light
.
Now
,
the
working
o●
this
Spirit
of
Adoption
,
I
conceive
to
be
threefold
,
beside
that
of
Intercession
,
expressed
in
the
vers
.
The
first
work
of
the
Spirit
of
Adoption
,
that
wherein
a
Fathers
affection
seems
to
break
first
from
under
ground
,
is
,
●he
revealing
to
the
heart
,
the
love
and
mercy
of
God
to
sinners
.
I
do
not
say
,
to
such
a
soul
in
particular
,
for
that
application
is
neither
first
,
nor
universal
:
But
herein
the
Spirit
of
Adoption
first
appears
from
under
the
cloud
of
●ear
,
and
this
is
the
first
opening
o●
the
prison
of
bondage
,
wherein
a
soul
was
shut
,
when
the
plain
way
of
reconciliation
to
God
in
Christ
,
and
delivery
from
the
bondage
of
sin
and
wrath
,
is
holden
out
;
when
such
a
word
as
this
comes
into
the
soul
,
and
is
received
with
some
gladnesse
,
God
so
loved
the
world
,
that
he
gave
his
Son
,
&c.
This
is
a
true
and
faithful
saying
,
&c.
Come
ye
that
labour
and
weary
,
and
I
will
give
rest
to
your
souls
:
When
a
soul
is
made
to
hear
the
g●ad
tidings
of
liberty
preached
to
captives
,
of
ligh●
to
the
blind
,
of
joy
to
the
heavy
in
spirit
,
of
life
to
the
dead
;
though
he
cannot
come
that
length
as
to
see
his
own
p●●ticular
interest
,
yet
the
very
receiving
affectionatly
and
greedily
such
a
general
report
as
good
and
true
,
gives
some
ease
and
relaxation
to
the
heart
.
To
see
delivery
possible
,
is
some
door
of
hope
to
a
desperat
sinner
;
but
to
see
it
,
and
espy
more
then
a
possibility
,
even
great
probability
,
though
he
cannot
reach
a
certainty
,
●hat
will
be
as
the
breaking
open
of
a
window
of
light
in
a
dark
dungeon
,
it
will
be
as
the
taking
off
o●
some
of
the
hardest
fetters
,
and
the
worst
chains
,
which
makes
a
man
almost
to
think
himself
at
liberty
.
Now
this
is
the
great
office
of
the
Spirit
of
the
Father
,
to
beget
in
us
good
thoughts
of
Him
,
to
incline
us
to
charitable
and
favourable
construction
of
Him
,
and
make
us
ready
to
think
well
of
Him
,
to
beget
a
good
understanding
between
us
and
Him
,
and
correct
our
jealous
misapprehensions
of
Him
;
for
certainly
we
are
naturally
suspitious
of
God
,
that
he
deals
not
in
sad
earnest
with
us
:
when
ever
we
see
the
hight
of
our
provocation
,
and
weight
of
deserved
indignation
,
we
think
him
like
our selves
,
and
can
hardly
receive
,
without
suspition
,
the
Gospel
that
layes
open
his
love
in
Christ
to
the
world
.
Now
,
this
is
the
Spirits
wo●k
,
to
make
us
entertain
that
ho●ourable
thought
of
God
,
that
he
is
most
inclinable
to
pardon
sinners
;
and
that
his
mercy
is
infinitly
above
mans
sin
;
and
that
it
is
no
prejudice
to
His
Holiness
or
Justice
;
and
to
apprehend
seriously
a
constant
reality
and
solid
truth
in
the
promises
of
the
Gospel
;
and
so
to
convince
a
soul
of
righteousnesse
,
Joh.
18.
that
there
is
a
way
of
justifying
a
sinner
and
ungodly
person
,
without
wrong
to
Gods
righteousnesse
;
and
this
being
well
pondered
in
the
heart
,
and
received
in
love
,
the
great
businesse
is
done
;
after
that
,
particular
application
is
more
easie
,
of
which
I
shall
not
speak
now
,
because
occasion
will
be
given
in
the
next
vers
.
about
the
Spirits
witnessing
with
our
spirits
,
which
is
another
of
the
Spirits
workings
:
only
I
say
this
,
that
which
makes
this
so
difficult
,
is
a
defect
in
the
fi●st
:
but
the
common
principles
of
the
Gospel
are
not
really
,
and
so
seriously
apprehended
,
because
many
souls
do
not
put
to
their
seal
to
witnesse
to
the
promises
and
truth
o●
it
;
therefore
the
Lord
often
denies
this
seal
an●
witnesse
to
our
comfort
.
It
is
certainly
a
preposterous
way
S●tan
puts
souls
upon
,
first
,
to
get
such
a
testimony
from
the
Spirit
,
before
they
labour
to
get
such
a
testimony
to
Christ
,
and
eccho
or
answer
in
their
hearts
to
his
word
:
this
way
it
seems
shortest
;
for
it
would
leap
into
the
greater
liberty
at
the
first
hand
,
but
certainly
its
farthest
about
,
because
its
impossible
for
souls
to
leap
immediatly
out
of
bondage
to
assurance
,
without
some
middle
step
:
they
cannot
passe
thus
from
extreams
to
extreams
,
without
going
through
the
middle
st●te
of
receiving
Christ
,
and
laying
his
word
up
in
the
heart
;
and
therefore
it
proves
the
way
furthest
about
,
because
when
souls
have
long
wearied
themselves
,
they
must
at
length
turn
in
hither
.
But
there
is
another
working
of
the
Spirit
,
I
wish
you
were
acquaint
with
:
as
the
first
work
is
to
beget
a
suitable
apprehension
of
Gods
mind
and
heart
towards
sinners
;
so
the
next
is
,
to
beget
a
suitable
disposition
in
our
hearts
towards
God
as
a
Father
:
The
first
apprehends
his
love
,
the
next
reflects
it
back
again
with
the
heart
of
a
sinner
to
Him
:
The
Spirit
first
brings
the
report
of
the
love
and
grace
of
God
to
us
,
and
then
he
carries
the
love
and
respect
of
the
heart
up
to
God
.
You
know
how
God
complains
in
M●lachi
,
If
I
be
a
Father
,
where
is
my
fear
and
honour
:
●or
these
are
the
only
fitting
qualifications
of
Children
,
such
a
reverent
respective
observance
of
our
Heavenly
Father
,
such
affectionat
and
humble
carriage
towards
him
,
as
becometh
both
His
Majesty
and
His
Love
:
as
these
are
tempered
one
with
another
in
Him
,
his
Love
not
abasing
his
Majesty
,
and
his
Majesty
not
diminishing
his
Love
:
So
we
ought
to
carry
,
as
reverence
and
confidence
,
fear
and
love
,
may
be
contempered
one
with
another
,
so
as
we
may
neither
forget
his
infinit
greatnesse
,
nor
doubt
of
his
unspeakable
love
:
and
this
inward
disposition
ingraven
on
the
heart
,
will
be
the
principle
of
willing
and
ready
obedience
,
it
will
in
some
measure
be
our
meat
and
drink
to
do
our
Fathers
will
;
for
Christ
gave
us
an
example
how
we
should
carry
towards
him
:
How
humble
and
obedient
was
he
,
though
his
only
begotten
Son
!
SERMON
XXXIX
.
Rom.
8.15
.
—
Whereby
we
cry
,
Abba
,
Father
.
AS
there
is
a
light
of
grace
in
bestowing
such
incomparably
high
dignities
and
excellent
gifts
on
poor
sinne●s
,
such
as
to
make
them
the
sons
of
God
,
who
were
the
children
of
the
Devil
;
and
heirs
of
a
kingdom
,
who
were
heirs
of
wrath
;
so
there
is
a
depth
of
wisdom
in
the
Lords
allowance
and
manner
of
dispensing
his
love
and
grace
in
this
life
;
for
though
the
love
be
wonderful
that
we
should
be
called
the
sons
of
God
;
yet
as
that
Apostle
speaks
,
It
doth
not
yet
so
clearly
appear
what
we
shall
be
,
by
what
we
are
,
1
Joh.
3.1
.
Our
present
condition
is
so
unlike
such
a
state
and
dignity
,
and
our
enjoyments
so
unsuitable
to
our
rights
and
p●iviledges
,
that
it
would
not
appear
by
the
mean
,
low
,
and
indigent
state
we
are
now
into
,
that
we
have
so
great
and
glorious
a
Father
.
How
many
infi●mities
are
we
compassed
about
with
?
How
many
wants
are
we
pressed
withall
?
our
necessiti●s
a●e
infinit
,
and
our
enjoyments
no
wayes
proportioned
to
our
necessities
:
Notwithstanding
even
in
this
,
the
love
and
wisdom
o●
our
Heavenly
Father
shews
it self
,
and
oftentimes
more
gloriously
in
the
theatre
of
mens
weaknesse
,
infirmities
and
wants
,
then
they
could
appear
in
the
absolute
and
total
exemption
of
his
children
from
necessities
:
strength
perfected
in
weaknesse
,
grace
sufficient
in
infirmities
,
hath
some
greater
glory
then
strength
and
grace
alone
.
There●ore
he
hath
chosen
this
way
as
most
fit
for
the
advancing
his
glory
,
and
mo●t
suitable
for
our
comfort
and
edification
,
to
give
us
but
little
in
hand
,
and
environ
us
with
a
crowd
of
continued
necessities
and
wants
within
and
without
,
that
we
may
learn
to
cry
to
him
as
our
Father
,
and
seek
our
supplies
●rom
him
,
and
withall
he
hath
not
been
sparing
,
but
liberal
in
promises
of
hearing
our
cryes
,
and
supplying
our
wants
;
●o
that
this
way
of
narrow
and
hard
dispensation
,
that
at
first
seems
contrary
to
the
love
and
bounty
and
riches
of
our
Father
,
in
the
perfect
view
of
it
,
appears
to
be
the
only
way
to
perpetuat
our
communion
with
Him
,
and
often
to
renew
the
sense
of
His
love
and
grace
,
that
would
grow
slack
in
our
hearts
,
if
our
needs
did
not
every
day
stir-up
fresh
longings
,
and
his
returns
by
this
means
are
so
much
the
more
refreshing
.
There
is
a
time
of
childrens
minority
,
when
they
stand
in
need
of
continual
supplies
from
their
Parents
,
or
Tutors
,
because
they
are
not
entered
in
possession
of
their
inheritance
;
and
while
they
are
in
this
state
,
there
is
nothing
more
beseeming
them
then
in
all
their
wants
to
addresse
to
their
Father
,
and
represent
them
to
Him
,
and
it
is
fit
they
should
be
from
hand
to
mouth
,
as
you
say
,
that
they
may
know
and
acknowledge
their
dependance
on
their
Father
.
T●uly
this
is
our
minority
,
our
presence
in
the
body
,
which
because
of
sin
that
dwells
in
it
,
and
its
own
natural
weaknesse
and
incapacity
,
keeps
us
at
much
distance
with
the
Lord
,
that
we
cannot
be
intimatly
present
with
him
.
Now
,
in
this
condition
,
the
most
natural
,
the
most
comely
and
becoming
exercise
of
children
,
is
,
to
cry
to
our
Father
,
to
present
all
our
grievances
,
and
thus
to
intertain
some
holy
correspondence
with
our
absent
Father
,
by
the
messenger
of
prayer
and
supplication
,
which
cannot
return
empty
,
if
it
be
not
sent
away
too
full
of
self-conceit
.
This
is
the
most
natural
breathing
of
a
child
of
God
in
this
world
,
it
is
the
most
proper
acting
of
his
new
life
,
and
the
most
suitable
exspiration
of
that
Spirit
of
Adoption
,
that
is
inspired
into
him
:
since
there
is
so
much
life
as
to
know
what
we
want
,
and
our
wants
are
infinite
;
therefore
that
life
cannot
but
beat
this
way
,
in
holy
desires
after
God
,
whose
fulnesse
can
supplie
all
wants
:
this
is
the
Pulse
of
a
Christian
,
that
goeth
continually
,
and
there
is
much
advantage
to
the
continuity
and
interruptednesse
of
the
motion
,
from
the
infinitenesse
and
inexhaustednesse
of
our
needs
in
this
life
,
and
the
continual
assaults
that
are
made
by
necessity
and
temptation
on
the
heart
.
But
ye
have
received
the
Spirit
of
Adoption
,
whereby
we
cry
,
&c.
He
puts
in
his
own
Name
in
the
latter
parr
,
though
theirs
was
in
the
former
part
:
When
he
speaks
of
a
donation
or
priviledge
,
he
applies
to
the
meanest
,
to
shew
that
the
lowest
and
most
despised
creature
is
not
in
any
incapacity
to
receive
the
greatest
gifts
of
God
;
and
then
when
he
mentions
the
working
of
that
Spirit
in
way
of
intercession
,
because
it
imports
necessity
and
want
,
he
cares
not
to
commit
some
incongruity
in
the
Language
,
by
changing
the
Person
,
that
he
may
teach
us
,
that
weaknesse
,
infirmities
,
and
wants
,
are
common
to
thebest
and
chiefest
among
Christians
;
That
the
most
eminent
have
continual
need
to
cry
;
and
the
lowest
and
obscurest
believers
have
as
good
ground
to
believe
the
hearing
and
acceptance
of
their
cryes
;
that
the
highest
are
not
above
the
weakest
and
lowest
ordinance●
;
and
that
the
lowest
are
not
below
the
comfort
of
help
and
acceptation
in
him
.
Nay
,
the
growth
and
increase
of
grace
,
is
so
far
from
exempting
men
from
,
or
setting
them
above
this
duty
of
constant
supplication
,
that
by
the
contrary
,
this
is
the
just
measure
of
their
growth
and
altitude
in
grace
:
as
the
degrees
of
the
hight
of
the
Water
of
Nilus
in
its
overflowing
,
are
a
sure
sign
of
the
fertility
or
barrennesse
of
that
year
;
so
the
overflowings
of
the
spirit
of
Prayer
in
one
,
gives
a
present
account
how
the
heart
is
,
whether
barren
and
unfruitful
in
the
knowledge
of
Jesus
Christ
,
or
fruitful
and
lively
and
vigorous
in
it
.
It
is
certain
that
contraries
do
discover
one
another
,
and
the
more
the
one
be
increased
,
that
is
,
not
only
the
more
incompatible
and
inconsistent
with
the
other
,
but
gives
the
most
perfect
discerning
of
it
.
When
grace
is
but
as
twi-light
in
the
soul
,
and
as
the
dawning
of
the
day
only
,
grosse
darknesse
and
uncleanesse
is
seen
;
but
the
more
it
grow
to
the
perfect
day
,
the
more
sin
is
sin
,
and
the
more
its
hated
,
wants
are
discovered
that
did
not
appear
;
and
therefore
it
exerciseth
its
self
the
more
in
opposition
to
sin
,
and
supplication
to
God
.
To
speak
the
truth
,
our
growth
here
is
but
an
advancement
in
the
knowledge
and
sense
of
our
own
indigencey
:
It
s
but
a
further
entry
into
the
idolatrous
Temple
of
the
heart
,
which
makes
a
man
see
daily
new
abominations
worse
then
the
former
;
and
therefore
you
may
easily
know
that
such
repeated
sights
and
discoveries
,
will
but
presse
out
more
earnest
and
frequent
cryes
from
the
heart
,
and
such
a
growth
in
humility
,
and
faith
in
Gods
fulnesse
,
will
be
but
as
oyl
to
feed
the
flame
of
supplication
.
For
what
is
Prayer
indeed
,
but
the
ardency
of
the
affection
after
God
,
flaming
up
to
him
in
cryes
and
requests
?
To
speak
of
this
exercise
of
an
holy
heart
,
it
would
require
more
of
the
spirit
of
it
then
we
have
;
but
truly
this
is
to
be
lamented
,
that
though
there
be
nothing
more
common
among
Christians
in
the
outward
practice
of
it
;
yet
that
there
is
nothing
more
extraordinary
and
rare
even
among
many
that
use
it
,
then
to
be
acquainted
with
the
inward
nature
of
it
.
Truly
,
the
most
ordinary
things
in
Religion
,
are
the
greatest
mysteries
,
as
to
the
true
life
of
them
:
we
are
strangers
to
the
soul
and
life
of
these
things
,
which
consists
in
the
holy
behavior
and
deportment
of
our
Spirits
,
before
the
Father
of
Spirits
.
These
words
give
some
ground
to
speak
of
some
special
qualifications
of
prayer
,
and
the
chief
principle
of
it
.
The
chief
principle
and
original
of
prayer
,
is
,
the
Spirit
of
adoption
received
into
the
heart
:
It
is
a
businesse
of
a
higher
nature
,
then
can
be
taught
by
precepts
,
or
learned
by
custome
and
education●
there
is
a
general
mistake
among
men
,
that
the
gift
of
prayer
is
attained
by
learning
,
and
that
it
consists
in
the
freedom
and
plenty
of
expression
.
But
O!
how
many
Doctors
and
disputers
of
the
world
,
that
can
defend
all
the
articles
of
faith
against
the
opposers
of
them
;
Yet
how
unaquainted
are
they
with
this
exercise
,
that
the
poor
and
unlearned
,
and
nothings
in
the
world
,
who
cannot
dispute
for
Religion
,
yet
they
send
up
a
more
●avory
and
acceptable
sacrifice
,
and
sweet
incense
to
God
dayly
,
when
they
offer
up
their
souls
desires
in
simplicity
and
sincerity
.
Certainly
this
is
a
spiritual
thing
,
derived
only
from
the
fountain
of
Spirts
,
this
grace
of
pouring
out
our
souls
into
him
,
and
keeping
communication
with
him
,
the
variety
of
words
,
and
riches
of
expression
,
it
is
but
the
shell
of
it
,
the
external
shadow
;
And
all
the
life
consists
in
the
frame
of
the
heart
before
God
;
And
this
none
can
put
in
frame
,
but
he
that
formed
the
Spirit
of
man
within
him
:
some
through
custom
of
hearing
and
using
it
,
attain
to
a
habit
of
expressing
themselves
readily
in
it
,
it
may
be
to
the
satisfaction
of
others
,
but
alas
!
they
may
be
strangers
to
the
fi●st
letters
and
elements
of
the
life
and
spirit
of
prayer
.
I
would
have
you
who
want
both
,
look
up
to
heaven
for
it
:
many
of
you
cannot
be
induced
to
pray
in
your
family
,
(
and
I
fear
little
or
none
in
secret
,
which
is
indeed
a
more
serious
work
)
because
you
have
not
been
used
,
or
not
learned
,
or
such
like
.
Alas
!
beloved
,
this
cometh
not
through
education
or
learning
,
it
cometh
from
the
Spirit
of
adoption
:
and
if
ye
cannot
pray
,
ye
say
ye
have
not
the
Spirit
,
and
if
ye
have
not
the
Spirit
,
ye
are
not
the
Sons
of
God
.
Know
what
is
in
the
inevitable
sequel
of
your
own
confessions
.
But
I
haste
to
the
qualifications
of
this
divine
work
,
fervencie
,
reverence
,
and
confidence
;
Fervencie
in
crying
,
reverence
and
confidence
in
crying
,
Abba
,
Father
;
for
these
two
suit
well
towards
our
Father
:
the
first
,
I
fear
,
we
must
seek
it
elsewhere
then
in
prayer
,
I
find
it
spent
on
other
things
of
lesse
moment
.
Truly
all
the
Spirit
and
affection
of
men
runes
in
another
channel
,
in
the
way
of
contention
and
strife
,
in
the
way
,
of
passion
and
miscalled
zeal
,
and
because
these
things
whereabout
we
do
thus
earnestly
contend
,
have
some
interest
or
coherance
with
Religion
,
we
not
only
excuse
but
approve
our
vehemency
.
But
O!
much
better
were
that
imployed
in
supplication●
to
God
that
were
a
divine
channel
.
Again
,
the
marrow
of
other
mens
Spirits
is
exhausted
in
the
pursuit
of
things
in
the
world
,
the
edge
of
their
desires
is
turned
that
way
,
and
it
must
needs
be
blunted
and
dulled
in
spiritual
things
,
that
it
cannot
pierce
into
Heaven
,
and
prevail
effectually
.
I
am
sure
,
many
of
us
useth
this
excuse
,
who
are
so
cold
in
it
,
that
we
do
not
warm
our selves
,
and
how
shall
we
think
to
prevail
with
God
,
our
spirits
make
little
noise
when
we
cry
all
the
loudest
;
we
can
scarce
hear
any
whisper
in
our
hearts
,
and
how
shall
he
hear
us
?
Certainly
,
it
is
not
the
extension
of
the
voice
pleaseth
Him
,
it
is
the
cry
of
the
heart
that
is
sweet
harmony
in
his
ears
;
and
you
may
easily
perceive
that
,
if
you
but
consider
that
he
is
an
infinit
Spirit
,
that
pierceth
into
all
the
corners
of
our
hearts
,
and
hath
all
the
darknesse
of
it
as
light
before
him
,
how
can
you
think
that
such
a
spirit
can
be
pleased
with
lip-cryes
?
how
can
he
endure
such
deceit
and
●alshood
,
(
who
hath
so
perfect
a
contrariety
with
all
false
appearances
)
that
your
heart
should
lye
so
dead
and
flatt
before
him
,
and
the
affection
of
it
turned
quite
another
way
?
There
were
no
sacrifices
without
fire
in
the
Old
Testament
,
and
that
fire
was
kept-in
perpetually
;
and
so
no
prayer
now
without
some
inward
fire
,
conceived
in
the
desires
,
and
blazing
up
and
growing
into
a
flame
in
the
presenting
of
them
to
God
.
The
incense
that
was
to
be
offered
on
the
Altar
of
perfume
,
Exod.
30.
it
behoved
to
be
beaten
and
prepared
;
and
truly
,
prayer
would
do
well
to
be
made
out
of
a
beaten
and
bruised
heart
and
contrite
spirit
,
a
spirit
truly
sensible
of
its
own
unworthinesse
and
wants
:
and
that
beating
and
pounding
of
the
heart
will
yeeld
a
good
fragrant
smel
,
as
some
spices
do
not
till
beaten
:
The
incense
was
made
of
divers
spices
,
intimating
to
us
,
that
true
prayer
is
not
one
grace
alone
,
but
a
compound
of
graces
.
It
is
the
joynt
exercise
of
all
a
Christian
graces
;
seasoned
with
all
▪
every
one
of
them
give
some
peculiar
fragrancy
to
it
,
as
Humility
,
Faith
,
Repentance
,
Love
,
&c.
The
acting
of
the
heart
in
supplication
,
is
a
kind
of
compend
and
result
of
all
these
,
as
one
perfume
made
up
of
many
simples
.
But
above
all
,
as
the
incense
,
our
prayers
must
be
kindled
by
fire
on
the
Altar
,
there
must
be
some
heat
and
fervour
,
some
warmnesse
conceived
by
the
holy
Spirit
in
our
hearts
,
which
may
make
our
spices
send
forth
a
pleasant
smell
,
as
many
spices
do
not
till
they
get
heat
.
Let
us
lay
this
engagement
on
our
hearts
,
to
be
more
serious
in
our
addresses
to
God
the
Father
of
spirits
,
above
all
,
to
present
our
inward
soul
before
him
,
before
whom
it
is
naked
and
open
,
though
we
do
not
bring
it
.
And
certainly
frequency
in
prayer
will
much
help
us
to
fervency
,
and
to
keep
it
when
we
have
it
.
SERMON
XL.
Rom.
8.15
.
—
Whereby
we
cry
,
Abba
,
Father
.
ALL
that
know
any
thing
of
Religion
,
must
needs
know
and
confess
that
there
is
no
exercise
either
more
suitable
to
him
that
professeth
it
,
or
more
needful
for
him
,
then
to
give
himself
to
the
exercise
of
prayer
:
but
that
which
is
confessed
by
all
,
and
as
to
the
outward
performance
gone
about
by
many
,
I
fear
it
is
yet
a
mystery
sealed
up
f●om
us
,
as
to
the
true
and
living
nature
of
it
.
There
is
much
of
it
expressed
here
in
few
words
,
whereby
we
cry
,
Abba
,
Father
.
The
divine
constitution
and
qualification
of
this
divine
work
,
is
here
made
up
of
a
temper
of
fervency
,
reverence
,
and
confidence
.
The
first
I
spoke
of
before
,
but
I
fear
our
hearts
was
not
well
heated
then
,
or
may
be
cooled
since
.
It
is
not
the
loud
noise
of
words
that
is
best
heard
in
Heaven
,
or
that
is
constructed
to
be
crying
to
God
:
No
,
this
is
transacted
in
the
heart
more
silently
to
men
,
but
it
striketh
up
into
the
ears
of
God
:
His
ear
is
sharp
,
and
that
voice
of
the
souls
desires
is
shrill
,
and
though
it
were
out
of
the
depths
,
they
will
meet
together
.
It
is
true
,
the
vehemency
of
affection
will
sometimes
cause
the
extension
of
the
voice
;
but
yet
it
may
cry
as
loud
to
Heaven
when
it
is
kept
within
.
I
do
not
presse
such
extraordinary
degrees
of
fervour
as
may
effect
the
body
;
but
I
would
rather
wish
we
accustomed
our selves
to
a
solid
calm
seriousnesse
and
earnestnesse
of
spirit
,
which
might
be
more
constant
then
such
raptures
can
be
,
that
we
might
alwayes
gather
our
spirits
to
what
we
are
about
,
and
avocat
them
from
impertinent
wandering●
,
and
fix
them
upon
the
present
object
of
our
worship
:
this
is
to
worship
him
in
spirit
,
who
is
a
Spirit
.
The
other
thing
that
composes
the
sweet
temper
of
praye●
,
is
reverence
:
and
what
more
suitable
?
whether
you
consider
Him
or
your selves
?
If
I
be
your
Father
where
is
my
honour
,
and
if
I
be
your
Master
where
is
my
fear
?
Mal.
1.6
.
While
we
call
him
Father
,
or
Lord
,
we
proclaim
this
much
,
that
we
ought
to
know
our
distance
from
him
,
and
his
superiority
to
us
:
and
if
worship
in
prayer
carry
not
this
character
,
and
expresse
not
this
honourable
and
glorious
Lord
,
whom
we
serve
,
it
wantes
that
congruity
and
suitableness
to
him
that
is
the
beauty
of
it
.
Is
there
any
thing
more
uncomly
,
then
for
children
to
behave
themselves
irreverently
and
irrespectively
towards
their
Fathers
,
to
whom
they
owe
themselves
?
It
is
a
monstruous
thing
even
innature
,
and
to
natures
light
:
O
how
much
more
abominable
must
it
be
,
to
draw
near
to
the
Father
of
spirits
,
who
made
us
,
and
not
we
our selves
,
in
whose
hand
our
breath
is
,
and
whose
are
all
our
wayes
;
in
a
word
,
to
whom
we
owe
not
only
this
dust
,
but
the
living
spirit
that
animats
it
,
that
was
breathed
from
Heaven
,
and
finally
,
in
whom
we
live
,
and
move
,
and
have
our
being
,
and
well-being
,
to
worship
such
an
one
,
and
yet
to
behave
our selves
so
unseemly
and
irreverently
in
his
presence
,
our
hearts
not
stricken
with
the
apprehension
of
his
glory
,
but
lying
flatt
and
dead
before
him
,
having
scarcely
him
in
our
thoughts
whom
we
speak
to
,
and
finally
,
our
deportments
in
his
sight
,
are
such
,
as
could
not
be
admitted
in
the
presence
of
any
person
a
little
above
our selves
,
to
be
about
to
speak
to
them
,
and
yet
to
turn
aside
continually
to
every
one
that
cometh
by
,
and
entertain
communication
with
every
base
creature
;
this
,
I
say
,
in
the
presence
of
a
King
,
or
Nobleman
,
would
be
accounted
such
an
absurd
incivility
,
as
could
be
committed
;
and
yet
we
behave
our selves
just
so
with
the
Father
of
spirits
.
O
the
wandrings
of
the
hearts
of
men
in
divine
worship
!
while
we
are
in
communication
with
our
Father
and
Lo●d
in
prayer
,
whose
heart
is
fixed
to
a
constant
attendance
and
presence
,
by
the
impression
of
his
glorious
holinesse
?
whose
spirit
doth
not
continually
gadd
abroad
,
and
take
a
word
of
every
thing
that
occurrs
,
and
so
marrs
that
soul-co●●espondance
?
O
that
this
word
,
Psal.
89.7
.
were
written
with
great
letters
on
our
hearts
,
God
is
greatly
to
be
feared
in
the
assembly
of
the
Saints
,
and
to
be
had
in
reverence
of
all
them
that
are
about
him
:
that
one
word
,
God
,
speaketh
all
.
Either
we
must
convert
Him
in
an
idol
,
which
is
nothing
;
or
if
we
apprehend
Him
to
be
God
,
we
must
apprehend
our
infinit
distance
from
Him
,
and
his
unspeakable
,
inaccessible
glory
above
us
.
He
is
greatly
fea●ed
and
reverenced
in
the
Assemblies
that
are
above
,
in
the
upper
Courts
of
Angels
,
those
glorious
Spi●its
who
must
cover
the
feet
from
us
,
because
we
cannot
see
their
glo●y
;
they
must
cover
their
faces
from
Him
,
because
they
cannot
behold
his
glory
,
Isa.
6.
what
a
glorious
train
hath
he
,
and
yet
how
reverend
are
they
?
they
wait
round
about
the
Throne
,
above
and
about
it
,
as
Courtier●
upon
their
King
,
for
they
are
all
minist●ing
spirits
,
and
they
rest
not
day
and
night
to
adore
and
admire
that
holy
one
,
crying
,
holy
,
holy
,
holy
,
the
whole
earth
is
full
of
his
glory
.
Now
,
how
much
more
then
should
he
be
greatly
feared
and
had
in
reverence
in
the
assembly
of
his
Saints
,
of
poor
mortal
men
,
whose
foundation
is
in
the
dust
,
and
dwell
in
clay
;
and
besides
drink
in
iniquity
like
water
?
there
is
two
points
of
difference
and
distance
from
us
,
He
is
nearer
Angels
,
for
Angels
are
pure
spirits
,
but
we
have
flesh
,
which
is
furthest
removed
from
his
nature
:
And
then
Angels
are
holy
and
clean
;
yet
that
is
but
spotted
to
his
unspotted
holinesse
;
but
we
are
defiled
with
sin
,
which
putteth
us
farthest
off
from
him
,
and
which
his
holinesse
hath
greatest
antipathy
at
.
Let
us
consider
this
,
my
beloved
,
that
we
may
carry
the
impression
of
the
glorious
holinesse
and
Majesty
of
God
on
our
hearts
,
when
ever
we
appear
before
him
,
that
so
we
may
serve
and
rejoice
with
trembling
,
and
pray
with
reverence
and
godly
fear
:
if
we
apprehend
indeed
our
own
quality
and
condition
,
how
low
,
how
base
it
is
,
how
we
cannot
endure
the
very
clear
aspect
of
our
own
consciences
,
we
cannot
look
on
our selves
stedfastly
without
shame
and
confusion
of
face
,
at
the
de●ormed
spectacle
we
behold
,
much
lesse
would
we
endure
to
have
our
souls
opened
and
presented
to
the
view
of
other
men
,
even
the
basest
of
men
;
we
would
be
overwhelmed
with
shame
if
they
could
see
into
our
hearts
?
Now
then
,
apprehend
seriously
what
He
is
,
how
glorious
in
holinesse
?
how
infinit
in
wisdom
,
how
the
secrets
of
your
souls
are
plain
and
open
in
his
sight
?
and
I
am
perswaded
,
you
will
be
composed
to
a
reverend
humble
and
trembling
behaviour
in
his
sight
.
But
withall
,
I
must
add
this
,
that
because
he
is
your
Father
,
you
may
intermingle
confidence
;
nay
you
are
commanded
so
to
do
,
and
this
honours
him
as
much
as
reverence
;
for
confidence
in
God
,
as
our
Father
,
is
the
best
acknowledgment
of
the
greatnesse
and
goodnesse
of
God
,
it
declareth
how
able
he
is
to
save
us
,
and
how
willing
,
and
so
ratifieth
all
the
promises
of
God
made
to
us
,
and
setteth
to
a
seal
to
his
●aith●ulness
:
there
is
nothing
he
accounts
himself
more
honoured
by
,
then
a
souls
full
resigning
it self
to
him
,
and
relying
upon
his
power
and
good-will
in
all
necessities
,
casting
its
care
upon
Him
,
as
a
loving
Father
,
who
careth
for
us
.
And
truly
,
there
is
much
beauty
and
harmony
in
the
juncture
of
these
two
,
reioycing
with
trembling
,
confidence
with
reverence
,
to
ask
,
nothing
doubting
,
and
yet
sensible
of
our
infinit
distance
from
him
,
and
the
disproportion
of
our
requests
to
his
Highnesse
.
A
child-like
disposition
is
composed
thus
,
as
also
,
the
temper
and
carriage
of
a
Courtier
hath
these
ingredients
in
it
.
The
love
of
his
Father
,
and
the
●avour
of
his
Prince
,
maketh
him
take
liberty
,
and
assume
boldnesse
,
and
withall
he
is
not
unmindful
of
his
own
distance
from
his
Father
,
or
Master
,
Let
us
draw
near
with
full
assurance
of
faith
,
Heb.
10.22
.
There
is
much
in
the
Scripture
,
both
exhorted
,
commanded
,
and
commended
,
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
liberty
and
boldnesse
of
pouring
out
our
requests
to
God
,
as
one
that
certainly
will
hear
us
,
and
grant
that
which
is
good
.
Vnbelief
spoileth
all
,
it
s
a
wretched
and
base-spirited
thing
,
that
can
conceive
no
honourable
thoughts
of
God
,
but
only
like
it self
;
but
faith
,
which
is
the
well-pleasing
ingredient
of
prayer
:
the
lower
thoughts
a
man
have
of
himself
,
it
maketh
him
conceive
the
higher
and
more
honourable
of
God
,
My
wayes
are
not
as
your
wayes
,
nor
my
thoughts
as
your
thoughts
,
but
as
far
above
,
as
the
Heaven
above
the
Earth
,
Isa.
55.8
.
This
is
the
rule
of
a
believing
souls
conceiving
of
God
,
and
expecting
from
him
:
and
when
a
soul
is
thus
placed
on
God
,
by
trusting
and
believing
in
him
,
it
is
fixed
,
My
heart
is
fixed
,
trusting
in
the
Lord
,
Psal.
112.7
.
O
how
wavering
and
inconstant
is
a
soul
,
till
it
fix
at
this
Anchor
,
upon
the
ground
of
his
immutable
promises
?
It
is
tossed
up
and
down
with
every
wind
,
its
double-minded
:
Now
one
way
,
then
another
;
now
in
one
mind
,
and
shortly
changed
:
and
indeed
the
soul
is
like
the
Sea
,
capable
of
the
least
or
greatest
commotion
,
Iam.
1.6
,
7
,
8.
I
know
not
any
thing
that
will
either
fix
your
hearts
from
wandring
in
Prayer
,
or
establish
your
hearts
from
trouble
and
disquiet
after
it
,
nothing
that
will
so
exonor
and
ease
your
spirits
of
care
as
this
,
To
lay
hold
on
God
as
All-sufficient
,
and
lay
that
constraint
on
your
hearts
,
to
wait
on
him
and
his
pleasur●
,
to
cast
your
souls
on
his
promises
that
are
so
full
and
so
free
,
and
abide
there
,
as
at
your
Anchor-hold
,
in
all
the
vicissi●udes
and
changes
of
outward
or
inward
things
.
In
spiritual
things
that
concerns
your
salvation
,
that
which
is
absolutely
necessary
,
you
may
take
the
boldnesses
to
be
absolute
in
it
,
and
as
Iob
,
though
he
should
slay
me
,
yet
will
I
trust
in
thee
;
and
as
Iacob
,
I
will
not
let
thee
go
till
thou
blesse
me
:
But
either
in
outward
things
,
that
have
some
usefulness
in
them
,
but
are
not
alwayes
fittest
for
our
chiefest
good
;
or
in
the
degrees
of
spiritual
gifts
,
and
measures
of
graces
,
the
Lord
calls
us
without
anxiety
to
pour
out
our
hearts
in
them
unto
him
;
but
withall
we
would
do
it
with
submission
to
his
pleasure
,
because
he
knows
best
what
is
best
for
us
.
In
these
,
we
are
not
bound
to
be
confident
to
receive
the
particular
we
ask
,
but
rather
our
confidence
should
pitch
upon
his
good-will
and
favour
,
that
he
will
certainly
deny
nothing
that
himself
knows
is
good
for
us
:
And
so
in
these
we
should
absolutely
cast
our self
without
ca●efulnesse
upon
his
loving
and
fatherly
providence
,
and
resign
our
selve●
to
him
to
be
disposed
〈◊〉
in
them
as
he
sees
convenient
.
There
is
sometimes
too
much
limitation
of
God
,
and
peremptoriness
used
with
him
in
such
things
,
in
which
his
wisdom
craves
a
latitude
both
in
publick
and
privat
matters
,
even
as
mens
affections
and
interests
are
ingaged
;
but
ordinarily
it
s
attended
and
followed
with
shame
and
disappointment
in
the
end
:
and
there
is
on
the
other
hand
intollerable
remisseness
and
slacknesse
in
many
,
in
pressing
even
the
weightiest
petitions
of
salvation
,
mortification
,
&c.
which
certainly
ariseth
from
the
diffidence
and
unbelief
of
the
heart
,
and
the
want
of
that
rooted
perswasion
,
both
of
the
incomparable
necessity
and
worth
of
the
things
themselves
,
and
of
his
willingnesse
and
engagement
to
bestow
them
.
The
word
is
doubled
here
,
Abba
,
Father
,
the
Syriack
and
Greek
word
signifying
one
thing
,
expressing
the
tender
affection
and
love
of
God
towards
them
that
come
to
him
.
He
that
cometh
to
God
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
seek
him
deligently
;
so
he
that
cometh
to
God
must
believe
that
he
hath
the
bowels
and
compassion
of
a
Father
,
and
will
be
more
easily
inclined
with
our
importunat
cryes
,
then
the
fathers
of
our
flesh
:
he
may
suffer
his
children
to
cry
long
,
but
it
is
not
because
he
will
not
hear
,
but
because
he
would
hear
them
longer
,
and
delights
to
hear
their
cr●
oftener
.
If
he
delay
,
it
s
his
wisdom
to
appretiat
and
endear
his
mercies
to
us
,
and
to
teach
us
to
presse
our
petitions
,
and
sue
for
an
answer
.
Besides
,
this
is
much
for
our
comfort
,
that
from
whomsoever
,
and
whatsoever
corner
in
the
world
prayers
come
up
to
him
,
they
cannot
want
acceptance
:
All
Languages
,
all
Countreys
,
all
Places
are
sanctified
by
Jesus
Christ
,
that
whosoever
calls
upon
the
Name
of
the
Lord
,
from
the
ends
of
the
earth
,
shall
be
saved
:
And
truly
it
is
sweet
meditation
to
think
,
that
from
the
ends
of
the
earth
,
the
cryes
of
souls
are
heard
;
and
that
the
ends
is
as
near
Heaven
as
the
middle
;
and
a
Wildernesse
as
near
as
a
Paradise
;
that
though
we
understand
not
one
another
,
yet
we
have
one
loving
and
living
Father
that
understands
all
our
meanings
;
and
so
the
different
Languages
and
Dialects
of
the
members
of
this
body
make
no
confusion
in
Heaven
,
but
meet
together
in
his
heart
and
affection
,
and
are
one
perfume
,
one
incense
,
sent
up
from
the
whole
Catholick
Church
,
which
here
is
scattered
on
the
earth
.
O
that
the
Lord
would
perswade
us
to
cry
this
way
to
our
Father
in
all
our
necessities
!
FINIS
.