CHAP.
I.
Containing
eighteen
special
Maxims
,
Considerations
,
Rules
and
Directions
that
are
seriously
to
be
minded
and
observed
,
in
order
to
the
clearing
up
of
a
mans
interest
in
Christ
,
the
saving
work
of
God
upon
his
own
soul
,
and
his
title
to
all
the
glory
of
another
world
.
The
first
Maxim
or
Consideration
.
FIrst
,
Some
have
made
the
witness
of
the
Spirit
to
be
the
only
mark
or
evidence
of
our
interest
in
Christ
,
But
this
opinion
being
well
laid
asleep
in
these
dayes
,
I
shall
not
put
my self
to
the
trouble
of
awakening
of
it
afresh
,
but
leave
it
to
sleep
with
the
Authors
,
who
are
now
in
their
graves
.
and
deny
all
signs
from
the
fruit
of
the
Spirit
;
but
this
is
to
deny
the
fruit
growing
upon
the
Tree
to
be
a
sign
that
the
Tree
is
alive
,
whereas
our
Saviour
expresly
tells
us
,
That
the
Tree
is
known
by
his
fruit
,
Mat.
12.33
.
Certainly
't
is
one
thing
to
judge
by
our
graces
,
and
another
thing
to
rest
on
our
graces
,
or
to
put
our
trust
in
our
graces
,
or
to
make
a
Saviour
of
our
graces
;
there
is
a
great
deal
of
difference
between
declaring
and
deserving
.
Doubtless
Christians
may
look
to
their
graces
as
evidences
of
their
interest
in
Christ
,
justification
and
salvation
,
though
not
as
causes
of
their
interest
in
Christ
,
justification
and
salvation
.
O
Sirs
,
we
must
alwayes
carefully
distinguish
'twixt
the
root
and
ground
of
our
comfort
,
and
between
the
testimonies
or
evidences
of
our
interest
in
the
root
of
our
comfort
.
Now
it
must
be
readily
granted
that
Jesus
Christ
is
the
only
root
and
ground
of
a
Christians
comfort
and
triumph
;
and
therefore
saith
Paul
,
Gal.
6
14.
God
forbid
that
I
should
rejoyce
in
any
thing
,
but
in
the
Cross
of
Christ
.
And
so
in
that
,
2
Cor.
2.14
.
New
thanks
be
unto
God
,
which
alwayes
causes
us
to
triumph
in
Christ
.
So
that
,
if
at
any
time
we
behold
this
or
that
saving
grace
,
or
this
or
that
part
of
holiness
shining
in
our
hearts
or
lives
,
we
take
comfort
in
it
,
not
as
the
cause
,
or
root
,
or
ground
of
our
comfort
or
triumph
,
but
as
in
a
testimony
or
evidence
,
because
it
doth
manifest
our
interest
in
him
,
who
is
our
comfort
,
Luke
2
25.
Col.
3
11.
Gen.
9
13
,
14
,
16.
v.
our
peace
,
our
joy
,
our
salvation
,
our
all
in
all
.
Look
as
the
Rain-bow
is
not
a
cause
,
why
God
will
not
drown
the
world
,
but
a
sign
that
God
will
not
drown
the
world
;
and
as
it
is
a
sign
that
God
will
not
drown
the
world
,
we
may
and
ought
to
rejoyce
in
it
,
and
to
take
comfort
from
it
.
So
here
,
&c.
'T
is
agreed
on
all
hands
,
that
sanctification
is
a
precious
benefit
of
the
Covenant
of
grace
,
Jer.
33.8
,
9.
Ezek.
36.25
,
26.
Heb.
8.10
,
12.
&c.
as
well
as
justification
;
and
what
crime
can
it
then
be
,
to
evidence
one
benefit
of
the
Covenant
of
grace
,
by
another
benefit
of
the
same
Covenant
.
That
he
that
is
justified
,
is
also
sanctified
,
and
that
he
that
is
sanctified
is
also
justified
,
is
so
clear
,
so
bright
,
so
sparkling
,
and
so
full
a
truth
contained
in
the
Covenant
of
grace
,
that
no
man
or
devil
can
deny
.
Now
what
evil
or
error
can
it
be
for
a
man
to
assert
,
That
he
that
is
certainly
sanctified
,
is
certainly
justified
;
(
it
being
the
very
language
of
the
Covenant
of
grace
)
and
that
therefore
he
that
knows
himself
to
be
sanctified
,
may
also
know
thereby
that
he
is
justified
.
Certainly
,
those
persons
that
shall
deny
sanctification
to
be
a
most
sure
,
sweet
and
comfortable
evidence
of
a
mans
justification
,
they
must
not
only
blot
out
and
abolish
the
Epistles
of
James
and
John
,
but
must
also
race
out
and
abolish
all
those
Evangelical
promises
of
grace
and
mercy
,
of
happiness
and
blessedness
,
that
are
made
to
such
persons
as
are
invested
,
enriched
and
bespangled
with
the
several
graces
of
the
holy
Spirit
;
this
might
be
made
evident
by
many
hundred
Scriptures
:
but
take
that
one
for
all
,
Mat.
5.
where
our
Saviour
himself
(
who
was
the
most
Evangelical
Preacher
that
ever
was
in
the
world
)
makes
eight
or
nine
promises
of
mercy
and
blessedness
to
those
very
persons
that
had
the
graces
of
the
Spirit
inherent
in
them
,
as
poverty
of
spirit
,
mourning
,
meekness
,
hungering
and
thirsting
after
righteousness
,
&c.
O
Sirs
,
why
should
we
be
so
frequently
and
earnestly
call'd
●pon
to
try
and
examine
our selves
,
2
Cor.
12.5
.
ver.
whether
we
be
in
the
faith
or
no
,
if
we
were
not
to
come
to
the
knowledge
of
our
faith
,
in
a
discoursive
way
,
arguing
from
the
effect
to
the
cause
.
Have
not
the
Saints
of
old
come
to
assurance
and
the
knowledge
of
the
goodness
of
their
estates
this
way
?
Ponder
seriously
on
that
,
2
Cor.
1.12
.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
sincerity
we
have
had
our
conversation
in
the
world
.
Mark
,
their
joy
was
founded
on
the
testimony
of
their
conscience
,
and
their
conscience
gave
in
this
testimony
from
the
sincerity
of
their
conversation
in
this
world
.
So
Paul
in
that
,
2
Tim.
4.7
,
8.
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Certamen
illud
praeclarum
certavi
.
Beza
.
I
have
fought
that
excellent
fight
.
By
wrestling
the
Apostle
useth
the
same
Metaphor
also
in
that
,
1
Cor.
9.25
.
v.
I
have
kept
the
faith
;
henceforth
is
laid
up
for
me
a
crown
of
righteousness
.
How
plainly
,
how
fully
,
how
with
open
mouth
(
as
I
may
say
)
does
he
conclude
his
right
to
the
crown
of
Righteousness
(
so
called
,
partly
because
't
is
purchased
by
the
righteousness
of
Christ
,
and
partly
,
because
he
is
righteous
that
hath
promised
it
,
and
partly
,
because
't
is
a
just
and
righteous
thing
with
God
to
crown
them
with
glory
at
last
,
who
have
for
the
Gospel
sake
,
and
his
glory
sake
,
been
crowned
with
shame
and
reproach
in
this
world
,
and
partly
(
if
not
mainly
)
because
't
is
a
crown
that
can
only
be
had
(
or
obtained
)
in
a
way
of
righteousness
and
holiness
)
from
his
graces
and
gracious
actings
in
this
world
.
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
;
yea
,
't
is
further
observable
,
that
in
the
blessed
Scripture
,
we
are
strongly
prest
to
do
good
works
,
that
by
them
we
may
make
our
calling
,
election
and
salvation
sure
,
2
Pet.
1.10
.
Wherefore
the
rather
brethren
,
give
diligence
to
make
your
calling
and
election
sure
.
By
good
works
;
so
say
all
the
Latine
Copies
,
and
so
say
some
Greek
Copies
,
though
not
those
that
our
English
Translators
have
been
pleased
to
follow
,
and
that
is
the
reason
why
those
words
(
by
good
works
)
are
not
in
our
English
Bibles
;
but
he
that
shall
seriously
weigh
the
scope
of
the
Apostle
in
this
place
,
he
must
of
necessity
grant
,
that
good
works
are
to
be
understood
,
tho●gh
they
are
not
exprest
in
the
Text
;
and
that
of
the
Apostle
,
in
1
Tim.
6.16
,
17
,
18.
seems
plainly
and
strongly
to
sound
the
same
way
.
The
second
Maxim
or
Consideration
.
SEcondly
,
consider
,
That
true
,
sound
,
solid
marks
,
signs
and
evidences
,
are
the
best
way
to
prevent
delusions
;
there
is
no
such
deceit
in
sound
and
solid
evidences
,
as
there
is
in
fleshy
joyes
,
and
in
high
and
strange
raptures
,
by
which
many
glistering
Professors
have
been
sadly
deceived
and
deluded
.
Young
Samuel
being
not
acquainted
with
any
extraordinary
manifestations
of
the
presence
and
power
of
God
,
took
the
voice
of
God
from
heaven
to
be
the
voice
of
old
Ely
.
1.
Sam.
3.5
.
Ah
,
how
many
have
there
been
in
our
dayes
,
that
have
taken
the
irregular
motions
of
their
own
hearts
,
and
the
violent
workings
of
their
own
distempered
fancies
,
and
imaginations
,
and
Satanical
delusions
,
to
be
the
visions
of
God
,
celestial
raptures
,
divine
breathings
,
and
the
powerful
impulses
of
the
Spirit
of
God
,
and
so
have
been
stirred
up
to
speak
,
write
and
act
such
things
that
have
been
,
not
only
contrary
to
the
holy
Word
of
God
,
but
also
contrary
to
the
very
Laws
of
nature
and
Nations
.
Satan
by
transforming
of
himself
into
an
Angel
of
light
,
hath
seduced
and
ruined
many
Professors
,
2
Cor.
11.14
.
v.
Gerson
in
his
Book
(
de
probatione
spirituum
)
of
the
trial
of
spirits
.
against
whom
,
as
an
Angel
of
darkness
he
could
never
prevail
.
Gerson
tells
a
remarkable
story
of
Satans
appearing
to
a
holy
man
,
in
a
most
glorious
and
beautiful
manner
,
professing
himself
to
be
Christ
;
and
because
he
for
his
exemplary
holiness
was
worthy
to
be
honoured
above
others
,
therefore
he
appeared
unto
him
;
but
the
good
old
man
readily
answered
him
,
that
he
desired
not
to
see
his
Saviour
in
this
wilderness
,
it
should
suffice
him
to
see
him
hereafter
in
heaven
,
and
withal
added
this
pithy
prayer
:
O
let
thy
sight
be
my
reward
,
Lord
,
in
another
life
,
and
not
in
this
;
and
so
he
became
victorious
over
Satan
,
though
he
had
transformed
himself
into
a
glorious
Angel
of
light
;
but
such
a
a
victorious
crown
has
not
been
set
upon
every
ones
head
to
whom
Satan
has
appeared
as
an
Angel
of
glory
.
See
Dr.
Casaubon
,
and
Dr.
Moore
,
concerning
Enthusiasm
.
Certainly
,
they
that
stand
so
much
,
so
mightily
for
an
immediate
testimony
,
seem
to
open
such
a
gap
to
Enthusiasm
,
as
will
not
be
easily
shut
;
yea
,
how
will
they
be
ever
able
to
secure
to
purpose
,
poor
souls
from
sad
delusions
?
for
how
easie
a
thing
is
it
for
Satan
(
who
is
the
father
of
lyes
?
Joh.
8.48
.
who
is
an
old
deceiver
,
Gen.
3.13
.
1
Tim.
2.14
.
who
is
the
grand
deceiver
,
Rev.
12.9
.
Rev.
13.14
.
Rev.
19.20
.
Rev.
20.10
.
who
has
his
devices
,
Cor.
2.11
.
his
wiles
,
Eph.
6.11
.
his
snares
,
1
Tim.
3.7
.
his
depths
,
Rev.
2.24
.
)
to
find
various
artifices
to
counterfeit
this
immediate
testimony
,
and
bear
witness
in
the
spirits
stead
;
so
that
,
when
poor
souls
thinks
that
they
have
the
Spirit
of
grace
and
truth
to
assure
them
that
all
is
well
,
and
shall
be
for
ever
well
with
them
;
they
have
none
but
the
father
of
lyes
to
deceive
them
,
they
have
none
but
the
devil
in
Samuels
mantle
,
to
put
a
soul-murdering
cheat
upon
them
.
I
am
not
fond
of
advising
any
poor
souls
to
lay
the
stress
of
their
hopes
of
heaven
and
salvation
,
meerly
upon
immediate
impressions
,
lest
they
should
subject
themselves
to
infinite
delusions
.
O
Sirs
,
the
way
of
immediate
Revelation
is
more
fleeting
and
inconstant
,
such
actings
of
the
Spirit
are
like
those
outward
motions
that
came
upon
Sampson
,
Judg.
13.25
.
The
Spirit
came
upon
him
at
times
;
and
so
upon
every
withdrawment
,
new
doubts
and
scruples
arise
;
but
the
trial
of
a
mans
estate
by
grace
is
more
constant
and
durable
,
saving
grace
being
a
continual
pledge
of
God's
love
to
us
;
flashes
of
joy
and
comfort
,
are
only
sweet
and
delightsom
whilst
they
are
felt
,
but
grace
is
that
immortal
seed
that
abideth
for
ever
,
1
John
3.9
.
But
,
The
third
Maxim
or
Consideration
.
THirdly
,
consider
,
In
propounding
of
evidences
for
men
to
try
their
spiritual
and
eternal
estates
by
,
there
are
two
special
Rules
for
ever
to
be
minded
and
remembred
,
and
the
first
is
this
,
That
he
that
propounds
evidences
of
grace
,
which
are
only
proper
to
eminent
Christians
,
as
belonging
to
all
true
Christians
,
he
will
certainly
grieve
and
sad
those
precious
Lambs
of
Christ
that
he
would
not
have
grieved
and
sadded
.
Look
,
as
there
is
a
strong
faith
,
and
a
weak
faith
,
Mat.
15
28.
and
Chap.
8
26.
It
is
one
thing
to
shew
you
the
properties
of
a
man
,
and
another
thing
to
shew
you
the
properties
of
a
strong
man
,
1
Pet.
2.3
.
1
John
2.1
,
12
,
13
,
14.
v.
so
there
are
evidences
that
are
proper
to
a
strong
faith
,
and
evidences
that
are
proper
to
a
weak
faith
:
Now
,
he
that
cannot
find
in
himself
the
evidences
of
a
strong
faith
,
he
must
not
conclude
that
he
has
no
faith
;
for
he
may
have
in
him
the
evidences
of
a
weak
faith
,
when
he
has
not
the
evidences
of
a
strong
faith
in
him
;
in
Christ's
School
,
House
,
Church
,
there
are
several
sorts
and
ranks
of
Christians
,
as
babes
,
children
,
young
men
,
and
old
men
;
and
accordingly
,
Ministers
in
their
preaching
and
writing
,
should
sort
their
evidences
,
that
so
babes
and
children
may
not
be
found
bleeding
,
grieving
and
weeping
,
when
they
should
be
sound
joying
and
rejoycing
.
Secondly
,
no
man
must
make
such
characters
,
marks
or
evidences
of
a
child
of
God
,
which
may
be
found
in
an
hypocrite
,
a
Formalist
,
&c.
for
this
were
to
lay
a
stumbling
block
before
the
blind
,
this
were
to
delude
poor
souls
,
Ezek.
13.22
.
v.
and
to
make
them
glad
whom
God
would
not
have
made
glad
;
yea
,
this
is
the
high-way
,
the
ready
way
,
to
make
them
miserable
in
both
worlds
.
The
rule
or
evidence
that
every
Christian
is
to
measure
himself
by
,
must
be
neither
too
long
nor
too
short
,
but
adequate
to
the
state
of
a
Christian
;
that
is
,
it
must
not
be
so
long
on
the
one
hand
,
as
that
all
Christians
cannot
reach
it
,
nor
yet
so
short
on
the
other
hand
,
as
that
it
will
not
reach
a
true
Christian
;
but
the
rule
or
evidence
must
be
such
as
will
suit
and
fit
every
sincere
believer
,
and
none
else
:
Some
Christians
are
apt
to
judge
of
themselves
,
and
to
try
themselves
,
by
such
rules
or
evidences
as
are
competent
only
to
those
that
are
strong
men
in
Christ
,
and
that
are
grown
to
a
high
pitch
of
grace
,
of
holiness
,
of
communion
with
God
,
of
spiritual
enjoymen●s
,
and
heavenly
attainments
,
and
sweet
and
blessed
●avishments
of
soul
;
and
by
this
means
they
come
to
conclude
against
the
works
of
the
blessed
spirit
in
them
,
and
to
perplex
and
disquiet
their
own
souls
with
needless
fears
,
doubts
and
jealousies
;
others
on
the
other
hand
,
are
apt
to
judge
of
themselves
,
and
to
try
themselves
,
by
such
things
,
rules
or
evidences
that
are
too
short
(
and
will
certainly
leave
them
short
of
heaven
)
as
a
fair
civil
deportment
among
all
sorts
and
ranks
of
men
,
a
good
nature
,
paying
every
man
their
d●e
,
charity
to
the
poor
,
Mat.
23.
Luke
18
9
,
10
,
11
,
12.
v.
Isa.
1.2
,
3
,
4
,
5.
a
good
name
or
fame
among
men
(
yea
,
happily
among
good
men
)
outward
exercises
of
Religion
,
as
hearing
,
praying
,
reading
,
fasting
,
or
that
they
are
good
negative
Christians
,
that
is
to
say
,
that
they
are
no
drunkards
,
swearers
,
lyars
,
adulterers
,
extortioners
,
oppressors
,
Sabbath-breakers
,
persecutor
,
&c.
Phil.
3.4.5
,
6
v.
Gal.
6.3
.
Isa.
33.14
.
Thus
far
Paul
attained
before
his
conversion
,
but
if
he
had
gone
no
further
,
he
had
been
a
lost
man
for
ever
;
and
by
this
means
they
flatter
themselves
into
misery
,
and
are
still
a
dreaming
of
going
to
heaven
,
till
they
drop
into
hell
,
and
awake
with
everlasting
flames
about
their
ears
:
And
oh
,
that
all
that
preach
or
print
,
read
or
write
,
would
seriously
lay
this
to
heart
,
some
in
describing
the
state
of
a
Christian
,
shew
rather
what
of
right
it
should
be
,
than
what
indeed
it
is
;
they
shew
what
Christians
ought
to
be
,
rather
than
what
they
find
themselves
to
be
,
and
so
they
become
a
double
edged
sword
to
many
Christians
.
But
,
The
fourth
Maxim
or
Consideration
.
FOurthly
,
consider
,
Where
there
is
any
one
grace
in
truth
,
there
is
every
grace
in
truth
,
though
every
grace
cannot
be
seen
.
Look
,
as
a
man
may
certainly
know
a
wicked
man
by
his
living
under
the
reign
and
dominion
of
any
one
sin
,
As
they
say
of
the
cardinal
vertues
;
Virtutes
sunt
inter
se
connexa
,
The
vertues
are
chained
together
;
so
we
may
say
of
the
graces
of
the
Spirit
,
&c.
Mark
,
saith
Chrysostom
,
't
is
not
working
of
miracles
,
casting
out
of
devils
,
but
love
to
our
brethren
,
that
's
the
infallible
proof
of
being
a
Disciple
.
though
he
does
not
live
under
the
power
of
other
sins
,
because
there
is
not
any
one
sin
mortified
in
that
man
,
that
hath
any
one
sin
reigning
in
him
,
and
that
does
not
set
himself
in
good
earnest
against
it
as
his
greatest
enemy
.
So
when
a
Christian
can
but
find
any
one
grace
in
him
,
as
love
to
the
Saints
,
for
grace
sake
,
for
godliness
sake
,
he
may
safely
conclude
,
that
there
is
in
him
all
other
graces
;
where
there
is
but
one
link
of
this
golden
chain
,
there
are
all
the
links
of
this
golden
chain
,
Joh.
13.35
.
By
this
shall
all
men
know
ye
are
my
Disciples
,
if
ye
love
one
another
.
He
doth
not
say
,
if
ye
work
miracles
,
if
ye
raise
the
dead
,
if
ye
give
eyes
to
the
blind
,
or
ears
to
the
deaf
,
or
tongues
to
the
dumb
,
or
feet
to
the
lame
,
but
if
ye
love
one
another
.
There
have
been
many
,
yea
,
very
many
precious
Christians
,
who
have
lived
and
died
with
a
great
deal
of
comfort
and
peace
from
the
application
of
that
Text
to
their
own
souls
,
1
John
3.14
.
We
know
that
we
have
passed
from
death
to
life
,
because
we
love
the
brethren
.
Sincere
love
to
the
brethren
,
is
a
most
evident
sign
of
a
Christians
being
already
passed
or
translated
from
death
to
life
;
observe
,
the
Apostle
doth
not
say
,
we
think
we
have
passed
from
death
to
life
,
but
we
know
we
have
passed
from
death
to
life
;
nor
he
does
not
say
,
we
conjecture
we
have
passed
from
death
to
life
,
but
we
know
we
have
passed
from
death
to
life
;
nor
he
does
not
say
,
we
hope
we
are
passed
from
death
to
life
,
but
we
are
assured
that
we
are
passed
from
death
to
life
,
that
is
,
from
a
state
of
nature
into
a
state
of
grace
,
because
we
love
the
brethren
;
for
ever
remember
this
,
when
all
other
evidences
have
failed
,
many
gracious
Christians
,
and
all
other
Texts
of
Scripture
have
afforded
them
no
comfort
here
,
they
have
anchored
here
,
they
have
found
rest
for
their
distressed
souls
,
and
upon
this
one
single
planck
,
this
one
evidence
they
have
swam
safely
and
comfortably
unto
the
haven
of
eternal
happiness
.
Every
real
Christian
hath
in
some
measure
,
every
sanctifying
grace
in
him
;
as
a
child
so
soon
as
it
is
born
is
a
perfect
man
,
for
integrity
of
parts
and
entireness
of
limbs
,
though
not
for
bigness
and
bulk
of
body
,
so
every
regenerate
person
,
at
the
very
first
hour
of
his
conversion
,
1
Thes.
5.23
.
John
3
5
,
6
,
7
,
8.
Chap.
1.16
.
Psal.
45.13
.
The
new
creature
hath
all
the
pa●ts
and
lineaments
;
as
in
the
body
there
is
a
composition
of
all
the
elements
,
and
a
mixture
of
all
the
humours
.
he
is
in
part
renewed
in
all
parts
,
all
the
habits
of
grace
are
infused
into
the
soul
by
the
Spirit
at
once
;
at
first
conversion
,
the
soul
is
bespangled
with
every
grace
,
though
every
grace
is
not
then
grown
up
to
its
full
proportion
or
perfection
;
so
that
where
there
is
one
grace
in
truth
,
there
is
every
grace
in
truth
;
that
soul
that
can
truly
and
seriously
conclude
,
that
he
has
any
one
grace
in
him
,
that
soul
ought
to
conclude
,
that
there
is
every
grace
in
him
.
Such
as
diligently
search
the
Scripture
,
shall
find
that
true
blessedness
,
Mat.
5.3
,
4
,
5
,
6
,
&c.
Every
child
of
God
hath
all
the
graces
of
the
spirit
in
him
radically
,
though
not
gradually
.
happiness
and
salvation
is
attributed
to
several
signs
,
sometimes
to
the
fear
of
God
,
sometimes
to
faith
,
sometimes
to
repentance
,
sometimes
to
love
,
sometimes
to
meekness
,
sometimes
to
humility
,
sometimes
to
patience
,
sometimes
to
poverty
of
spirit
,
sometimes
to
holy
mourning
,
sometimes
to
hungering
and
thirsting
after
righteousness
;
so
that
if
a
godly
man
can
find
any
one
of
these
in
himself
,
he
may
safely
and
groundedly
conclude
of
his
salvation
and
justification
,
though
he
cannot
see
all
those
signs
in
him
;
there
is
no
Saint
but
may
perceive
one
sign
in
him
,
when
he
cannot
another
.
Now
,
he
that
can
groundedly
be
perswaded
of
any
one
sign
of
grace
,
he
may
safely
conclude
he
hath
all
the
rest
,
though
for
the
present
he
can
neither
see
them
nor
feel
them
in
himself
.
But
,
The
fifth
Maxim
or
Consideration
.
FIfthly
,
consider
,
That
the
promises
of
God
are
a
Christians
Magna
Charta
,
his
chiefest
evidences
for
heaven
;
divine
promises
are
Gods
Deed
of
Gift
,
they
are
the
only
assurance
which
the
Saints
have
to
shew
for
their
right
and
title
to
Christ
,
to
his
bloud
,
and
to
all
the
happiness
and
blessedness
that
comes
by
him
.
Look
,
Gen.
38
.
18-27
as
Judah
by
pleading
and
bringing
forth
the
signet
,
the
bracelets
,
and
the
staff
,
saved
her
life
,
so
we
by
believing
,
pleading
,
and
bringing
forth
the
promises
,
must
save
our
own
souls
;
the
promises
are
not
only
the
food
of
faith
,
but
also
the
very
life
and
soul
of
faith
,
they
are
a
Mine
of
rich
treasures
,
a
garden
full
of
the
choicest
and
sweetest
flowers
,
in
them
are
wrapt
up
all
celestial
contentments
and
delights
.
And
this
is
most
certain
,
that
all
a
Christians
conclusions
of
interest
in
any
of
those
choice
and
precious
priviledges
which
flow
from
the
bloud
of
Jesus
Christ
,
ought
to
be
bottomed
,
grounded
and
founded
upon
the
rich
and
free
promises
of
grace
and
mercy
.
Quest.
But
how
may
a
person
come
to
know
,
whether
he
has
a
real
and
saving
interest
in
the
promises
,
or
no
?
Now
to
this
great
Question
,
I
shall
give
these
nine
following
Answers
.
First
,
A
holy
relyance
,
a
holy
resting
,
a
holy
staying
of
thy
soul
upon
the
promises
,
makes
the
promises
thine
own
;
yea
,
it
makes
all
the
good
,
and
all
the
sweet
,
and
all
the
happiness
and
blessedness
that
is
wrapt
up
in
the
promises
,
thine
;
even
as
thy
staying
,
relying
and
resting
on
Christ
,
makes
Christ
thine
,
and
all
that
is
in
him
,
and
that
comes
by
him
,
thine
;
so
thy
staying
and
resting
upon
the
promises
makes
them
thine
.
Secondly
,
If
thy
heart
ordinarily
,
habitually
,
lyes
under
the
word
of
command
,
then
the
word
of
promise
does
assuredly
belong
to
thy
soul
,
'T
was
a
good
saying
of
Augustin
,
Da
quod
jubes
,
&
juhe
quod
vis
,
Give
what
thou
commandest
,
and
command
what
thou
wilt
.
To
such
a
frame
the
promises
belong
.
Numb.
13.28
.
to
the
end
.
Psal.
119.6
.
Act.
13.22
.
Luke
1.5
,
6.
There
is
no
soul
under
heaven
that
commonly
lyes
under
the
commanding
power
of
the
Word
,
but
that
soul
that
has
an
interest
in
the
word
of
Promise
;
men
that
have
no
interest
in
the
word
of
Promise
,
commonly
live
in
the
neglect
of
the
word
of
command
;
if
the
word
of
command
commonly
carries
thy
soul
,
then
the
word
of
promise
,
without
all
peradventure
,
belongs
to
thy
soul
:
Many
deal
with
the
commands
of
God
,
as
the
Heathens
dealt
with
the
commands
of
their
gods
;
When
their
gods
called
for
a
man
,
they
offered
a
candle
;
or
as
Hercules
offered
up
a
painted
man
,
instead
of
a
living
man
.
Such
as
deal
thus
with
the
commands
of
God
,
they
have
no
interest
in
the
promises
of
God
;
flesh
and
bloud
looks
upon
the
commands
of
God
as
impossible
to
be
obeyed
,
like
the
unbelieving
spies
;
O
we
cannot
conquer
the
Land
;
but
faith
and
love
,
like
Caleb
and
Joshua
,
conclude
the
Land
may
be
conquered
,
the
commands
may
be
Evangelically
obeyed
,
and
accordingly
they
readily
●ndertake
it
.
Now
,
to
such
a
frame
of
heart
the
promises
are
entail'd
.
But
,
Thirdly
,
If
in
the
face
of
all
objections
,
The
longer
,
said
the
Emperor's
son
,
the
Cooks
are
preparing
the
meat
,
the
better
chear
I
shall
have
.
His
meaning
was
,
that
the
longer
he
staid
for
the
Empire
,
the
better
and
greater
it
would
be
;
so
the
longer
the
soul
waits
for
a
mercy
,
the
better
and
greater
it
will
be
when
it
comes
,
&c.
discouragements
and
difficulties
,
thy
soul
be
kept
up
in
a
waiting
frame
,
for
the
fulfilling
of
the
promises
,
as
Abrahams
was
,
Rom.
4.
then
certainly
the
promises
belong
to
thee
.
There
are
some
prom●ses
that
relate
to
the
subduing
of
sin
,
as
that
,
Jer.
33.8
.
Ezek.
36.25
,
26
,
27.
Mich.
7.19
.
Psal.
65.3
.
And
there
are
other
precious
promises
that
relate
to
a
growth
in
grace
,
as
that
,
Mal.
4.2
.
Job
17.9
.
Psal.
92.12
,
13
,
14.
Prov.
4.18
.
Hos.
14.5
,
6
,
7.
Now
if
thy
heart
be
kept
up
in
a
waiting
frame
,
for
the
accomplishment
of
these
promises
,
then
they
do
certainly
belong
to
thee
;
the
same
I
may
say
of
all
other
promises
,
The
waiting
soul
shall
be
sure
to
speed
,
Psal.
40.1
,
2
,
3.
Isa.
40.29
,
30
,
31.
Isa.
30.18
.
Heb.
6.12
,
&c.
God
never
did
,
nor
never
will
,
frustrate
the
expectations
of
the
patient
waiter
,
&c.
But
,
Fourthly
,
He
that
hath
those
divine
qualities
or
supernatural
graces
in
him
,
to
which
the
promises
are
made
,
as
faith
,
repentance
,
love
,
fear
,
hope
,
uprightness
,
patience
,
a
waiting
frame
,
&c.
He
has
an
undoubted
interest
in
the
promises
,
he
may
lay
his
hand
upon
any
promise
,
and
say
,
this
promise
is
mine
,
and
all
the
blessings
,
the
benefits
,
the
heavenly
treasure
that
is
laid
up
in
it
,
is
mine
.
But
,
Fifthly
,
He
that
lives
upon
the
promises
as
his
daily
food
,
he
has
an
unquestionable
interest
in
the
promises
;
wicked
men
may
make
use
of
promises
as
of
physick
,
in
some
cases
,
as
when
they
are
under
anguish
of
spirit
,
or
gripes
of
conscience
,
or
in
fear
of
hell
;
or
else
when
they
are
under
some
outward
wants
or
streights
,
&c.
but
he
that
lives
upon
them
as
his
daily
food
,
he
has
a
most
assured
interest
in
them
;
our
outward
man
lives
not
upon
kickshaws
,
though
now
and
then
we
may
taste
of
them
,
but
we
live
upon
wholsom
food
;
so
here
,
no
man
lives
upon
the
blessed
promises
as
his
appointed
food
,
but
he
that
has
a
real
interest
in
the
promises
.
Look
,
as
there
is
a
nourishment
proper
to
every
Animal
Spiders
feed
on
flies
,
Moles
on
worms
,
the
Horse
on
g●ass
,
the
Lion
on
flesh
,
&c.
so
there
is
food
(
nourishment
)
that
is
proper
for
mens
souls
,
viz.
the
precious
promises
;
and
Christs
flesh
,
which
is
meat
indeed
,
and
his
bloud
,
which
is
drink
indeed
,
Iohn
6.
and
he
that
daily
feeds
on
this
food
,
will
be
happy
for
ever
.
But
,
Sixthly
,
If
you
are
united
and
married
to
Christ
by
faith
,
then
you
have
a
real
,
a
saving
interest
in
the
promises
,
Gal.
3.29
.
Gal.
4.28
.
Heb.
1.2
.
Rev.
21.7
.
And
if
you
be
Christs
,
then
are
you
Abrahams
seed
,
and
heirs
according
to
the
promise
.
The
promise
is
the
Jointure
,
and
there
is
no
way
under
heaven
to
enjoy
the
Jointure
,
but
by
matching
with
the
person
of
Christ
.
And
faith
is
the
grace
of
graces
,
by
which
the
soul
gives
both
its
assent
and
consent
to
take
the
Lord
Jesus
Christ
,
as
he
is
tendered
and
offered
in
the
Gospel
,
and
is
therefore
called
sometimes
a
receiving
of
Christ
,
Iohn
1.12
.
The
only
way
to
enjoy
a
Ladies
Jointure
,
is
to
marry
her
person
;
and
so
the
only
way
to
enjoy
the
promise
of
Christ
,
is
to
be
willing
to
marry
the
person
of
Christ
;
't
is
our
marriage-union
with
Christ
,
that
gives
us
a
right
and
title
to
all
the
promises
of
Christ
,
2
Cor.
1.20
.
For
all
the
promises
of
God
in
him
,
are
yea
,
and
in
him
,
Amen
.
All
absolute
and
conditional
promises
,
either
of
grace
or
unto
grace
,
are
made
to
us
in
Christ
,
and
only
enjoyed
by
our
enjoying
of
Christ
.
Seventhly
,
He
that
can
clear
his
right
to
any
one
promise
,
he
may
safely
and
boldly
conclude
his
interest
in
every
promise
.
The
promises
are
a
golden
chain
,
and
he
that
has
a
right
in
one
link
of
the
chain
,
2
Pet.
1.5
,
6
,
7.
Eph.
5.22
,
23.
2
Pet.
1.4
.
has
a
right
in
every
link
of
the
chain
.
As
there
is
a
chain
of
graces
,
so
there
is
a
chain
of
promises
.
He
that
can
lay
his
hand
upon
any
one
promise
,
and
truly
say
this
is
mine
,
he
may
safely
lay
his
hand
upon
every
promise
,
and
say
these
are
mine
;
he
that
is
an
heir
to
any
one
promise
,
he
is
an
heir
to
every
promise
.
Hence
it
is
they
are
called
heirs
of
promise
,
Heb.
6.17
.
not
hei
s
of
this
promise
,
or
that
,
but
of
promise
;
that
is
,
of
every
promise
,
or
the
Covenant
which
comprehends
all
the
precious
promises
of
the
Gospel
in
it
.
Though
the
promises
may
be
distinguished
one
from
another
,
yet
they
may
not
be
severed
one
from
another
;
he
that
has
a
right
to
any
one
promise
,
he
may
safely
infer
his
right
to
every
promise
.
The
whole
Covenant
(
which
is
a
bundle
of
promises
)
is
certainly
thine
,
if
any
one
promise
be
thine
;
the
promises
by
a
divine
hand
are
mutually
tyed
and
linked
together
;
and
those
whom
God
has
joyned
together
,
no
man
may
put
asunder
.
The
promises
can
be
no
more
divided
,
than
Christ
can
be
divided
,
or
than
heaven
can
be
divided
;
the
promises
are
not
like
loofe
and
unstringed
pearls
,
but
as
pearls
made
into
one
entire
chain
.
He
that
can
lay
his
hand
upon
that
promise
,
Mat.
5.6
.
Blessed
are
they
which
hunger
and
thirst
after
righteousness
,
for
they
shall
be
satisfied
,
and
truly
say
,
this
promise
is
mine
,
he
may
safely
lay
his
hand
upon
that
promise
,
ver.
8.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
,
and
say
this
promise
is
mine
;
and
the
same
he
may
say
of
the
rest
of
the
precious
promises
that
are
specified
in
v.
3
,
4
,
5
,
7
,
9
,
10
,
11.
of
that
Chapter
.
He
that
can
lay
his
hand
upon
any
one
promise
,
that
God
has
made
to
them
that
love
him
,
and
truly
say
,
this
promise
is
mine
,
he
may
safely
lay
his
hand
upon
every
promise
that
God
has
made
to
them
that
love
him
,
and
say
these
are
all
mine
.
He
that
can
lay
his
hand
upon
any
one
promise
that
God
has
made
to
them
that
fear
him
,
and
truly
say
this
promise
is
mine
,
he
may
assuredly
lay
his
hand
upon
every
promise
that
God
has
made
to
them
that
fear
him
,
and
say
these
are
all
mine
.
He
that
can
lay
his
hand
upon
any
one
promise
that
God
has
made
to
faith
in
Christ
,
to
believing
in
Christ
,
and
truly
say
this
promise
is
mine
,
he
may
safely
lay
his
hand
upon
every
promise
that
God
has
made
to
faith
in
Christ
,
to
believing
in
Christ
,
and
say
all
these
promises
are
mine
.
He
that
can
lay
his
hand
upon
any
one
promise
that
God
has
made
to
the
returning
sinner
,
and
truly
say
,
this
promise
is
mine
,
he
may
securely
lay
his
hand
upon
every
promise
,
that
God
has
made
to
the
returning
sinner
,
the
repenting
sinner
,
and
say
all
these
are
mine
.
He
that
can
lay
his
hand
upon
any
one
promise
,
that
God
has
made
to
the
waiting
soul
,
and
truly
say
this
promise
is
mine
,
he
may
without
all
peradventure
lay
his
hand
upon
every
promise
that
God
has
made
to
the
waiting
soul
,
and
say
all
these
are
mine
;
prove
but
your
right
in
one
,
and
you
may
safely
infer
your
right
to
all
.
But
,
Eighthly
,
If
in
the
times
of
your
greatest
outward
and
inward
straits
and
trials
,
when
you
are
most
sadly
and
sorely
put
to
it
,
you
flie
to
the
precious
promises
,
as
to
your
sureest
and
choicest
City
of
refuge
,
then
certainly
you
have
an
interest
in
them
.
Thus
Abraham
did
,
Rom.
4
.
17-22
.
and
thus
Jacob
did
,
Gen.
32.6
,
7
,
8
,
9
,
11
,
12.
compared
,
and
thus
Sarah
did
,
Heb.
11.11
.
and
thus
Moses
did
,
Num.
10.29
.
and
thus
Jehosaphat
did
,
2
Chron.
20.1
,
10
,
compared
with
the
7
,
8
,
9.
verses
of
that
Chapter
.
And
this
was
Davids
common
practice
,
Psal.
27.12.13
.
and
Psal
60.1
,
2
,
3
,
6
,
7
,
8
,
9
,
10.
compared
,
and
Psal.
119.49
,
50.
Turn
to
these
Scriptures
,
and
ponder
upon
them
.
And
so
when
a
man
is
under
the
guilt
of
sin
,
he
flies
to
promises
of
pardon
and
forgiveness
,
as
to
his
surest
and
choicest
City
of
refuge
,
Num.
14.19
.
Isa.
55.7
.
Jer.
33.8
.
Isa.
40.1.2
.
Chap.
43.25
.
Mich.
7.18
.
Jer.
31.34
.
Exod.
34.7
.
Dan.
9.9
.
And
so
when
a
man
is
under
the
strength
,
power
and
prevalency
of
sin
,
he
runs
to
such
promises
wherein
God
has
engaged
himself
to
subdue
the
sins
of
his
people
,
and
to
purge
and
cleanse
away
the
sins
of
his
people
(
Mich.
7.19
.
Rom.
6.14
.
Psal.
65.3
.
Isa.
1.25
.
Mal.
3.3
.
Zach.
13.9
.
Isa.
27.9
.
Mat.
3.12
.
Ezek.
36.25.33
.
Jer.
33.8
.
)
as
to
his
surest
and
choicest
City
of
refuge
.
And
so
when
a
man
is
deserted
,
he
runs
to
such
promises
as
are
proper
to
that
state
,
as
to
his
surest
and
choicest
City
of
refuge
,
Mich.
7.19
.
Isa.
54.7
,
8
,
9
,
10.
Psal.
5.12
.
Psal.
84.10
.
Psal.
97.11
.
Psal.
112.4
.
Isa.
49.14
,
15
,
16.
And
so
when
a
man
is
tempted
,
he
runs
to
such
supporting
,
succouring
and
incouraging
promises
as
are
most
sutable
to
that
state
,
as
to
his
surest
and
choicest
City
of
refuge
,
1
Cor.
10.13
.
Heb.
2.18
.
Rom.
16.20
.
James
4.7
.
Now
certainly
,
such
as
in
all
their
inward
and
outward
straits
run
thus
to
the
promises
,
as
to
their
surest
and
choicest
City
of
re●uge
,
they
have
an
unquestionable
interest
in
the
promises
.
The
rich
mans
wealth
is
his
strong
City
,
Prov.
10.15
.
Wealthy
worldlings
in
times
of
distress
&
danger
,
do
run
to
their
hoards
and
heaps
of
riches
,
as
to
a
strong
City
that
is
able
to
outstand
all
sieges
and
assaults
,
and
to
be
safety
and
security
to
them
;
so
when
once
a
man
makes
the
precious
promises
to
be
his
strong
City
,
and
runs
to
them
in
the
day
of
his
distress
and
dangers
,
as
his
only
safety
and
security
,
then
he
has
doubtless
an
interest
in
them
.
But
,
Ninethly
and
lastly
,
If
you
daily
present
a
greater
and
a
choicer
good
in
the
promises
to
your
souls
,
than
any
this
world
affords
,
then
certainly
you
have
an
interest
in
the
promises
.
If
when
honours
,
or
riches
,
or
pleasures
,
or
the
applause
of
men
do
present
themselves
unto
you
,
you
can
readily
present
to
your
own
souls
higher
honours
in
the
promise
,
1
Sam.
2.30
.
Luke
12.32
.
Rev.
2.17
,
26
,
27.
Chap.
3.5
,
12
,
21.
Chap.
5.10
.
and
more
durable
riches
in
the
promise
,
Prov.
8.18
.
1
Pet.
3.4
.
and
sweeter
and
choicer
pleasures
in
the
promise
,
Psal.
16.11
.
Isa.
12.3
.
Chap.
35.2
,
10.
Jer.
33.9
,
11.
Psal.
132.16
.
and
greater
applause
in
the
promise
,
Mat.
10.32
.
Whosoever
therefore
shall
confess
me
before
men
,
him
will
I
confess
also
before
my
father
which
is
in
heaven
;
I
,
and
before
the
Angels
too
,
Luke
12.8
.
Mat.
25
.
31-41
.
1
Cor.
6.2
,
3.
2
Thes.
1.6
,
7
,
8
,
9
,
10.
Rev.
3.9
.
Isa.
60.12
,
13
,
14.
Then
certainly
you
have
an
interest
in
the
promise
.
When
a
man
can
shew
his
own
heart
daily
,
in
the
glass
of
the
promises
,
a
greater
worth
,
excellency
and
glory
,
than
all
this
world
affords
,
without
all
controversie
he
has
an
interest
in
the
promises
.
Thus
those
Worthies
,
of
whom
this
world
was
not
worthy
,
Heb.
11.
and
the
Martyrs
in
all
ages
,
did
commonly
present
better
,
higher
and
greater
things
to
their
own
souls
in
the
promises
,
than
any
their
adversaries
were
able
to
propose
to
draw
them
off
from
Christ
,
their
profession
or
principles
,
&c.
and
by
this
means
they
did
very
couragiously
&
honorably
maintain
their
ground
in
the
face
of
all
the
gay
and
golden
temptations
that
they
met
withal
.
Mat.
5.10
,
11
,
12
Burn
my
foot
if
you
will
(
said
that
noble
Martyr
S.
Basil
)
that
it
may
da
ce
everlastingly
with
the
Angels
in
heaven
.
Crudelitas
vestra
,
gloria
nostra
,
Your
cruelty
is
our
glory
,
said
they
in
Tertullian
;
and
the
harder
we
are
put
to
it
,
the
greater
shall
be
our
reward
in
heaven
.
Basi●
will
tell
you
,
that
the
most
cruel
Martyrdom
is
but
a
crafty
trick
to
escape
death
,
to
pass
from
life
to
life
,
as
he
speaks
;
It
can
be
but
a
dayes
journey
between
the
Cross
and
Paradise
.
Though
the
Cross
be
bitter
,
yet
it
is
but
short
:
A
little
storm
,
as
one
said
of
Julians
persecution
,
and
an
eternal
calm
follows
.
Adrianus
seeing
the
Martyrs
suffer
cheerfully
such
grievous
and
dreadful
things
,
asked
,
Why
they
would
endure
such
misery
,
1
Cor.
2.9
.
when
they
might
(
by
retracting
)
free
themselves
;
upon
which
one
of
them
alledged
that
Text
,
Eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
love
him
.
The
naming
of
the
Text
,
and
seeing
them
suffer
such
hard
things
cheerfully
,
did
(
by
a
blessing
from
on
high
)
so
really
and
effectually
convert
him
,
that
afterwards
he
became
a
Martyr
too
.
Acts
16.25
.
When
we
see
poor
,
weak
,
feeble
Christians
,
defying
their
torments
,
conquering
in
the
midst
of
sufferings
,
singing
in
prison
as
Paul
and
Silas
did
,
kissing
the
stake
,
as
Henry
Voes
did
:
clapping
their
hands
when
they
were
half
consumed
with
fire
,
as
Hawkes
did
;
blessing
God
that
ever
they
were
born
to
see
that
day
,
as
John
Noyes
did
;
calling
their
execution
day
,
their
wedding
day
,
as
Bishop
Ridley
did
;
we
cannot
but
conclude
,
that
they
had
an
eye
to
the
recompence
of
reward
,
and
they
saw
such
great
,
and
sweet
,
and
glorious
things
in
the
promises
,
that
did
so
refresh
,
delight
and
ravish
their
hearts
,
and
transport
their
souls
,
that
all
their
heavy
afflictions
seem'd
light
,
and
their
long
afflictions
short
,
and
their
most
bitter
afflictions
sweet
and
easie
to
them
.
But
,
The
sixth
Maxim
or
Consideration
.
SIxthly
,
consider
,
That
't
is
granted
on
all
hands
,
that
the
least
degree
of
grace
,
if
true
,
is
sufficient
to
salvation
;
for
the
promises
of
life
and
glory
,
of
remission
and
salvation
,
of
everlasting
happiness
and
blessedness
,
Mark
.
16.16
.
John
3.16
,
36.
M●t.
5.
John
6
,
40.
are
not
made
over
to
degrees
of
grace
,
but
to
the
truth
of
grace
,
not
to
faith
in
triumph
,
but
to
faith
in
truth
;
and
therefore
the
sense
and
evidence
of
the
least
grace
,
yea
of
the
least
degree
of
the
least
grace
,
may
afford
some
measure
of
assurance
.
Grace
is
the
fruit
of
the
Spirit
,
Gal.
5.22
.
and
the
Tree
is
known
by
his
fruit
,
Mat.
12.33
.
I
don't
say
,
An
eminent
Minister
,
who
was
a
famous
instrument
of
converting
many
to
God
,
was
wont
to
say
,
that
for
his
own
pat
he
had
no
other
evidence
in
himself
of
being
in
the
state
of
grace
,
than
that
he
was
sensible
of
his
deadness
.
that
weak
grace
will
afford
a
strong
assurance
,
or
a
full
assurance
(
for
that
rather
arises
from
strength
of
grace
,
than
from
truth
of
grace
)
but
I
say
,
weak
grace
may
afford
some
assurance
:
And
oh
,
that
all
weak
Christians
would
seriously
lay
this
to
heart
,
for
it
may
serve
to
relieve
them
against
many
fears
,
doubts
,
discouragements
and
jealousies
,
which
do
much
disturb
the
peace
and
comfort
of
their
precious
souls
;
though
the
least
measures
of
grace
can't
satisfie
a
sincere
Christian
,
yet
they
ought
to
quiet
his
conscience
,
and
chear
his
heart
,
and
confirm
his
judgment
of
his
interest
in
Christ
.
The
least
measure
of
grace
is
like
a
Diamond
,
very
little
in
bulk
,
but
of
high
price
and
mighty
value
,
and
accordingly
we
are
to
improve
it
for
our
comfort
and
encouragement
.
A
Goldsmith
makes
reckoning
of
the
least
filings
of
gold
,
Slight
not
the
lowest
,
the
meanest
evidences
of
grace
.
God
may
put
thee
to
make
use
of
the
lowest
as
thou
thinkest
,
even
that
,
1
Joh.
3.14
.
that
may
be
worth
a
thousand
worlds
to
thee
.
Page
33.
of
a
little
piece
called
a
choice
drop
of
honey
.
and
so
should
we
of
the
least
measures
of
grace
.
A
man
may
read
the
Kings
Image
upon
a
silver
penny
,
as
well
as
upon
a
larger
piece
of
coyn
.
The
least
dram
of
grace
bears
the
Image
of
God
upon
it
;
and
why
then
should
it
not
evidence
the
goodness
and
happiness
of
a
Christians
estate
.
It
's
a
true
saying
,
That
the
assurance
of
an
eternal
life
,
is
the
life
of
this
temporal
life
.
I
have
read
,
that
Mr.
Jordain
,
one
of
the
Aldermen
of
the
City
of
Exeter
,
would
use
to
ask
grown
Professors
,
whether
they
had
any
assurance
;
which
if
they
denied
,
he
would
tell
them
,
that
he
was
even
ashamed
of
them
;
In
good
earnest
(
saith
he
)
I
would
study
the
promises
,
and
go
into
my
closet
,
and
lock
the
door
,
and
there
plead
them
to
God
,
and
say
,
that
I
would
not
go
forth
,
till
he
gave
me
some
sence
of
his
love
.
He
would
often
mention
and
try
himself
by
these
three
Marks
:
First
,
a
sincere
desire
to
fear
the
name
of
God
,
which
he
grounded
upon
that
,
Neh.
1.
ult.
Secondly
,
a
sincere
desire
to
do
the
will
of
God
in
all
things
required
;
which
he
grounded
upon
Psal.
119.6
.
Thirdly
,
a
full
purpose
of
heart
to
cleave
to
the
Lord
,
which
he
grounded
upon
Act.
11.23
.
The
discovery
of
grace
in
thy
heart
though
but
one
grain
,
and
that
of
mustard-seed
,
will
assure
thee
of
thy
election
and
final
salvation
.
Fords
spirit
of
Adoption
,
p.
248.
These
he
would
often
press
upon
others
,
and
these
he
frequently
tryed
himself
by
,
and
from
these
he
had
much
assurance
and
comfort
.
Mr.
Stephen
Marshal
,
in
a
Sermon
of
his
,
on
Isa.
9.2
.
saith
,
Look
and
examine
,
whether
thou
dost
not
loath
thy self
as
a
base
creature
;
and
dost
thou
make
this
nothing
?
Secondly
,
Dost
thou
not
in
thy
heart
value
and
prize
the
meanest
child
of
God
,
more
than
the
greatest
men
in
the
world
,
that
have
not
the
image
of
God
,
the
image
of
grace
and
holiness
stampt
upon
them
,
I
pray
God
(
saith
Mr.
Marshal
)
that
many
of
God's
people
do
not
want
these
evidences
.
If
our
souls
(
saith
another
)
shall
like
of
Christ
for
a
Sui●or
,
when
we
find
no
other
jointure
but
the
Cross
,
Mr.
Dod
on
the
commandments
page
313
,
314.
we
may
be
sure
we
are
Christians
.
A
man
may
want
the
feeling
of
his
faith
,
and
cry
and
call
again
and
again
for
it
,
and
feel
nothing
all
this
while
,
and
yet
nevertheless
have
true
and
sound
faith
:
For
the
feeling
of
,
and
mourning
for
the
want
of
faith
,
and
the
earnest
and
constant
desire
of
it
,
is
an
infallible
sign
of
faith
.
For
this
is
a
sure
Rule
,
that
so
long
as
one
feeleth
himself
sick
he
is
not
dead
;
and
the
high
estimation
of
faith
,
joined
with
a
vehement
desire
of
it
,
is
a
singular
evidence
that
there
is
a
sound
and
lively
root
of
faith
in
our
hearts
.
1.
Pet.
1.2
.
Mr.
Love
,
his
zealous
Christian
,
pag.
29.
last
part
.
All
the
elect
of
God
shall
have
the
sanctification
of
the
Spirit
unto
obedience
,
and
the
sprinkling
of
the
bloud
of
Christ
upon
their
hearts
,
sooner
or
later
.
I
do
not
press
the
having
of
these
things
gradually
,
but
sincerely
;
an
elect
person
may
want
many
a
degree
of
grace
,
but
if
he
have
them
in
sincerity
,
Dr.
Sibbs
,
his
commentary
on
the
first
Chapter
of
the
second
Epistle
of
Paul
to
the
Corinthians
,
ver.
22.
pag.
491
,
492.
though
in
the
least
measure
,
it
is
a
sufficient
evidence
of
his
election
.
An
earnest
is
little
in
regard
of
the
whole
;
perhaps
we
have
but
a
shilling
to
secure
us
of
many
pounds
:
so
then
the
point
is
this
,
That
howsoever
we
may
be
assured
of
our
estate
in
grace
,
and
likewise
that
we
shall
hold
out
,
yet
the
ground
of
this
assurance
is
not
from
any
great
measure
of
grace
;
but
though
t
be
little
in
quantity
,
it
may
be
great
in
assurance
and
security
.
As
we
value
an
earnest
,
not
for
the
worth
that
is
in
it self
,
but
because
it
assures
us
of
a
great
bargain
;
we
have
an
eye
more
to
the
consummation
of
the
bargain
,
than
to
the
quantity
of
the
earnest
;
so
it
is
here
,
grace
is
but
an
earnest
:
yet
notwithstanding
,
though
it
be
little
,
as
an
earnest
is
,
yet
it
is
great
in
assurance
and
validity
,
answerable
to
the
relation
of
that
it
hath
to
assure
us
.
Though
grace
be
little
,
yet
as
little
as
it
is
,
seeing
it
is
an
earnest
,
and
the
first
fruits
(
as
the
Apostle
saith
)
which
were
but
little
in
regard
of
the
whole
harvest
,
yet
it
is
of
the
nature
of
the
whole
,
and
thereupon
it
comes
to
secure
.
A
spark
of
fire
is
but
little
,
yet
it
is
fire
as
well
as
the
whole
element
of
fire
;
and
a
drop
of
water
is
but
little
,
yet
it
is
water
as
well
as
the
whole
Ocean
.
When
a
man
is
in
a
dark
place
,
put
the
case
it
be
in
a
dungeon
,
if
he
have
but
a
●ittle
light
shining
into
him
from
a
little
crevice
,
that
little
light
discovers
that
the
day
is
broke
,
that
the
Sun
is
risen
.
Put
the
case
there
be
but
one
grape
on
a
Vine
,
it
shews
that
it
is
a
Vine
,
and
that
the
Vine
is
not
dead
:
So
put
the
case
that
there
be
but
the
appearance
of
a
little
grace
in
a
Christian
,
perhaps
the
Spirit
of
God
appears
but
in
one
grace
in
him
at
that
time
,
yet
that
one
grace
sheweth
that
we
are
Vines
,
and
not
thistles
,
or
thorns
or
base
plants
,
and
it
shews
that
there
is
life
in
the
root
.
Thus
you
see
how
fully
this
Reverend
Doctor
speaks
to
the
case
.
That
friend
that
writes
the
life
and
death
of
Mr.
John
Marcol
,
once
Preacher
of
the
Gospel
at
Dublin
,
saith
,
See
his
Treatise
,
published
by
Mr.
Winter
,
Mr.
Chambers
,
Mr.
Eaton
,
Mr.
Carryl
,
and
Mr.
Mantou
,
pag.
36
,
37.
That
in
preparation
for
the
Supper-Ordinance
,
he
would
bring
himself
unto
the
Test
,
and
to
say
the
truth
,
was
very
clear
in
the
discovering
and
making
out
his
own
condition
,
being
well
acquainted
with
the
way
of
Gods
dealing
with
the
soul
,
and
with
the
way
of
the
souls
closing
with
Christ
.
Instance
,
April
.
3.
1653.
Upon
search
I
find
,
1.
My self
an
undone
creature
.
2.
That
the
Lord
Jesus
sufficiently
satisfied
as
Mediator
,
the
Law
for
sin
.
3.
That
he
is
freely
offered
in
the
Gospel
.
4.
So
far
as
I
know
my
own
heart
,
I
do
through
mercy
heartily
consent
,
that
he
only
shall
be
my
Saviour
,
not
my
works
or
duties
,
which
I
do
only
in
obedience
to
him
.
5.
If
I
know
my
heart
,
I
would
be
ruled
by
his
Word
and
Spirit
.
Behold
,
in
a
few
words
(
saith
he
that
writes
his
life
and
death
)
the
sum
and
substance
of
the
Gospel
.
By
these
Instances
we
may
see
,
that
some
of
the
precious
servants
of
God
have
found
a
great
deal
of
comfort
,
support
,
rest
,
content
,
and
some
measure
of
assurance
,
from
a
lower
rank
of
evidences
,
than
those
that
many
strong
Christians
do
reach
unto
,
&c.
But
,
The
seventh
Maxim
or
Consideration
.
SEventhly
,
consider
,
That
all
men
and
women
that
are
desirous
to
know
how
it
will
go
with
them
in
another
world
,
they
must
peremptorily
resolve
to
be
determined
by
Scripture
in
the
great
matters
of
their
interest
in
Christ
;
the
blessed
Scripture
is
the
great
uncontroverted
Rule
,
This
we
believe
,
when
we
first
begin
to
believe
,
that
we
ought
not
to
believe
any
thing
beyond
Scripture
.
Tertullian
.
and
therefore
if
a
person
can
prove
from
Scripture
that
his
graces
are
true
,
or
that
he
is
in
a
gracious
estate
,
or
that
he
has
an
interest
in
Christ
,
or
that
he
has
sayingly
,
graciously
stricken
Covenant
with
God
,
then
he
must
resolutely
and
peremptorily
resolve
to
grant
so
much
as
unchangably
to
acquiesce
in
it
,
to
stick
fast
to
it
,
and
to
hear
nothing
against
it
,
from
the
world
,
the
flesh
,
or
the
devil
.
God
hath
plainly
told
us
in
his
blessed
Word
,
who
shall
be
saved
,
and
who
shall
be
damned
,
though
not
by
name
,
yet
by
the
qualifications
,
by
which
they
are
described
in
the
Bible
;
there
are
the
Statute-Laws
of
heaven
,
and
the
standing
Rule
by
which
all
must
be
tryed
,
every
man
must
stand
or
fall
,
be
eternally
blessed
,
or
eternally
miserable
,
as
his
condition
is
consonant
to
,
or
various
from
the
infallible
characters
of
saving
grace
contained
in
the
holy
Scripture
,
witness
that
,
Isa.
8.20
.
To
the
Law
and
to
the
Testimony
,
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
(
or
no
morning
)
in
them
.
So
John
12.48
.
He
that
rejecteth
me
,
and
receiveth
not
my
words
,
hath
one
that
judgeth
him
;
the
word
that
I
have
spoken
,
the
same
shall
judge
him
in
the
last
day
.
Mat.
5.18
.
For
verily
I
say
unto
you
,
till
heaven
and
earth
pass
,
on
jot
,
or
one
title
shall
in
no
wise
pass
from
the
Law
till
all
be
fulfilled
.
So
John
10.35
.
And
the
Scripture
cannot
be
broken
,
or
violated
,
or
made
void
;
but
though
this
be
an
indispensable
duty
,
yet
certainly
there
is
(
especially
in
times
of
great
afflictions
,
temptations
,
desertions
,
fears
and
doubts
)
a
very
great
aptness
and
proneness
in
Christians
to
expect
strange
means
rather
than
right
means
,
and
new
means
rather
than
old
means
,
and
invented
means
rather
than
appointed
means
,
&
to
build
their
faith
upon
somthing
beside
the
Word
,
or
that
is
without
the
compass
of
the
Word
,
rather
than
upon
the
plain
and
naked
Word
it self
;
being
in
this
very
like
to
many
weak
,
crazy
,
distempered
and
diseased
Patients
,
that
are
more
ready
to
fancy
every
new
Medicine
and
new
Doctor
they
hear
of
,
and
to
be
tampering
with
them
,
than
to
expect
a
recovery
,
by
going
through
a
course
of
Physick
prescribed
by
the
Physician
that
best
understands
their
diseases
,
and
the
most
proper
and
effectual
means
for
their
recoveries
.
You
know
when
Naaman
the
Assyrian
came
to
the
Prophet
Elisha
to
be
cured
of
his
Leprosie
,
he
only
sent
out
a
Messenger
to
him
,
who
bid
him
go
and
wash
seven
times
in
Jordan
,
and
his
flesh
should
come
again
unto
him
,
and
he
should
be
clean
,
2
Kings
5.10
.
but
Naamans
bloud
rises
,
and
his
heart
swells
,
and
he
grows
very
wrath
,
and
all
because
he
did
not
like
the
means
prescribed
by
the
Prophet
,
and
because
he
thought
in
his
own
heart
,
that
the
Prophet
would
have
used
more
likely
means
to
have
wrought
the
cure
,
ver.
11
,
12.
So
many
Christians
when
they
lye
under
great
agonies
and
sore
perplexities
of
soul
,
and
are
encouraged
to
act
faith
upon
the
promises
,
and
to
rest
their
weary
souls
upon
the
Word
of
grace
,
they
are
ready
to
think
and
say
,
that
these
things
,
these
means
will
never
heal
them
,
nor
comfort
them
,
nor
be
a
relief
or
support
unto
them
,
unless
the
Lord
does
from
heaven
,
by
extraordinary
Revelations
,
Visions
,
Signs
and
Miracles
,
confirm
his
promises
to
them
;
and
hereupon
they
make
light
of
the
blessed
Scriptures
,
which
are
the
springs
of
life
,
and
the
only
bottom
upon
which
all
our
comforts
,
peace
and
happiness
is
to
be
built
;
yea
,
they
relinquish
that
more
sure
word
of
prophecy
which
shines
as
a
light
in
a
dark
place
.
2
Pet.
1.19
.
Certainly
the
acting
of
faith
on
the
precious
promises
,
and
the
cleaving
of
the
soul
unto
those
blessed
truths
declared
in
the
Gospel
of
grace
,
is
the
most
sure
,
ready
and
compendious
way
of
obtaining
a
blessed
assurance
,
Eph.
1.13
.
and
a
full
establishment
of
heart
,
Com.
on
Gen.
cap.
38.
in
all
sound
,
solid
and
abiding
joy
and
peace
;
and
therefore
Luther
,
though
(
as
he
confesseth
)
he
was
often
tempted
to
ask
for
Signs
,
Apparitions
and
Revelations
from
heaven
to
confirm
him
in
his
way
,
yet
tells
us
how
strongly
he
did
withstand
them
,
Pactum
feci
cum
Domino
Deo
meo
,
&c.
I
have
(
saith
he
)
indented
with
the
Lord
my
God
,
that
he
would
never
send
me
Dreams
,
Visions
,
Angels
,
for
I
am
well
contented
with
this
gift
,
that
I
have
the
holy
Scripture
,
which
doth
abundantly
teach
and
supply
all
necessaries
for
this
life
,
and
that
also
which
is
to
come
.
Certainly
,
Austin
hit
the
mark
,
when
he
prayed
,
Lord
,
let
thy
holy
Scriptures
be
my
pure
delights
,
in
which
I
can
neither
deceive
,
or
ever
be
deceived
.
Certainly
the
ballance
of
the
sanctuary
should
weigh
all
the
Oracles
of
God
,
decide
all
,
and
the
Rule
of
Gods
Word
be
the
square
and
judge
of
all
.
O
Sirs
,
dare
you
venture
your
souls
upon
it
,
that
the
blessed
Scriptures
are
false
,
that
they
are
but
a
Fable
?
dare
you
stand
forth
,
and
say
,
if
the
Scriptures
be
not
a
lye
,
let
us
be
damned
for
ever
and
ever
?
dare
you
stand
up
and
say
,
we
are
freely
contented
that
the
everlasting
worm
shall
gnaw
on
our
hearts
for
ever
,
and
that
our
bodies
and
souls
shall
for
ever
and
ever
lye
burning
in
infernal
flames
,
if
the
Scriptures
prove
not
at
last
a
cheat
,
a
deceit
,
a
meer
forgery
and
imposture
?
Now
,
if
you
dare
not
thus
to
say
,
and
thus
to
venture
,
then
peremptorily
resolve
to
be
determined
by
Scripture
,
in
the
great
concernments
of
your
precious
souls
.
They
that
would
take
their
parts
in
promised
comforts
,
they
must
follow
the
voice
of
the
Word
,
and
subscribe
to
the
sentence
of
conscience
,
following
that
Word
.
If
the
Word
approve
of
thee
,
as
sound
and
sincere
with
God
,
assuredly
thou
art
so
,
for
that
rule
cannot
err
:
If
the
Word
saith
,
that
thy
heart
is
right
with
God
,
thou
must
maintain
that
Testimony
against
all
disputes
whatever
.
Never
enter
into
dispute
with
Satan
,
or
thine
own
self
,
about
thy
estate
,
but
by
taking
and
making
the
Scripture
the
judge
of
the
controversie
;
when
fears
rise
high
,
you
say
you
shall
never
have
mercy
;
b●t
dot●
the
Word
say
so
?
The
Lord
never
gave
himself
to
me
;
but
doth
the
Word
say
so
?
Never
was
any
as
I
am
;
but
doth
the
Word
say
so
?
I
cannot
see
,
nor
conceive
,
nor
think
,
that
the
Lord
hath
any
love
for
me
;
but
doth
the
Word
say
so
?
yea
,
doth
not
the
Word
say
,
That
his
thoughts
are
not
as
your
thoughts
,
nor
his
wayes
as
your
wayes
?
Isa.
55.8
,
9.
But
as
the
heavens
are
higher
than
the
earth
,
so
are
his
wayes
higher
than
your
wayes
;
and
his
thoughts
than
your
thoughts
.
I
have
not
that
peace
and
joy
that
others
have
,
therefore
the
Lord
intends
no
good
towards
me
;
but
doth
the
Word
say
so
?
Oh
,
but
if
my
inside
were
but
turned
outward
,
good
men
would
loath
me
,
and
wicked
men
would
laugh
at
me
;
but
doth
the
Word
say
so
?
Oh
,
but
my
heart
was
never
right
with
God
;
but
doth
the
Word
say
so
?
Oh
,
but
that
which
I
have
taken
all
this
while
for
saving
grace
,
is
but
common
grace
;
but
doth
the
Word
say
so
?
Oh
,
but
the
face
of
God
is
hid
from
me
,
my
Sun
is
set
in
a
cloud
,
and
will
never
rise
more
;
but
doth
the
Word
say
so
?
Oh
,
but
Satan
is
let
loose
upon
me
,
and
therefore
God
hates
me
;
but
doth
the
Word
say
so
?
yea
,
doth
not
the
Word
tell
you
,
That
those
who
have
been
most
beloved
of
God
,
have
been
most
tempted
by
Satan
?
Witness
Christ
,
David
,
Job
,
Joshua
,
Peter
,
Paul
,
&c.
Oh
,
but
I
am
afflicted
,
so
as
never
was
any
before
me
;
but
doth
the
Word
say
so
?
Oh
,
let
the
Word
have
the
casting
voice
,
and
not
thine
own
frail
distempered
reason
:
Oh
,
don't
only
hear
what
sin
,
and
Satan
,
and
thine
own
heart
can
say
against
thee
,
but
hear
also
what
the
Word
of
the
Lord
Jesus
can
say
for
thee
.
Let
the
Word
of
the
Lord
be
judge
on
both
sides
,
and
then
all
will
be
well
.
I
know
that
the
impenitent
and
unbelieving
person
that
lives
and
dies
without
grace
in
his
heart
,
and
an
interest
in
Christ
,
shall
as
certainly
be
damned
,
as
if
I
saw
him
this
very
moment
under
everlasting
burnings
;
because
God
in
the
Scripture
has
said
it
,
Mark
16.16
.
John
3.18.36
.
Rev.
21.8
.
Rom.
2.4
,
5.
1
Cor.
6.9
,
10.
Gal.
5.19
,
20
,
21.
Heb.
12.14
.
And
I
know
that
the
holy
,
humble
,
true
,
penitent
,
believing
,
self-denying
,
and
sin-mortifying
Christian
,
shall
be
as
certainly
saved
,
as
if
at
this
very
time
I
saw
him
in
an
actual
possession
of
glory
;
because
God
in
the
Scripture
has
said
it
,
Mat.
5
.
3-12
.
Rom.
8.1.13
.
Act.
10.43
.
Joh.
3.15
,
16
,
36.
Chap.
6.37
,
38
,
39
,
40
,
&c.
O
Sirs
,
no
man
in
his
wits
dares
dispute
against
the
Authority
of
Scripture
,
or
deny
it
as
false
and
erronious
;
and
therefore
if
the
Scripture
say
,
a
man
has
grace
,
he
ought
in
conscience
to
subscribe
to
it
against
all
objections
or
temptations
to
the
contrary
.
For
ever
remember
this
;
Till
a
man
comes
to
be
willing
to
have
his
spiritual
and
eternal
estate
to
be
determined
by
Scripture
,
he
will
never
enjoy
any
setled
rest
or
quiet
in
his
spirit
.
When
once
the
goodness
of
a
mans
estate
is
cleared
up
to
him
by
the
Word
,
he
is
never
to
regard
what
Satan
or
carnal
reason
objects
against
him
;
Satan
is
a
lyar
and
a
deceiver
,
of
neer
six
thousand
years
standing
;
he
is
full
of
envy
,
and
full
of
malice
,
and
full
of
wiles
,
devices
and
fetches
,
and
therefore
give
no
credit
to
any
of
his
reports
against
the
report
of
the
Word
,
but
stand
by
the
testimony
of
the
Word
,
and
the
witness
of
your
own
consciences
,
against
all
Satans
cavils
,
temptations
,
objections
and
suggestions
;
and
then
,
and
not
till
then
,
will
you
find
rest
to
your
souls
.
He
that
would
hold
on
cheerfully
and
resolutely
in
a
Christian
course
,
and
go
merrily
to
his
grave
,
and
singing
to
heaven
,
he
must
maintain
the
testimony
of
the
Word
against
all
the
gainsayings
of
sense
or
carnal
reason
,
he
must
hear
nothing
,
nor
believe
nothing
against
the
Word
,
nor
against
the
goodness
and
happiness
of
his
own
estate
or
condition
,
which
has
been
evidenced
to
him
from
the
Word
.
Men
will
not
be
easily
baffled
out
of
their
estates
:
If
some
great
man
should
come
and
lay
claim
to
your
estates
,
you
will
not
presently
give
them
up
,
though
your
evidences
are
not
at
hand
,
or
though
they
are
blotted
,
or
though
perhaps
you
cannot
clearly
make
out
your
title
,
yet
you
will
not
tamely
and
quietly
give
up
your
estates
;
and
yet
how
ready
are
many
Christians
,
upon
every
clamour
of
Satan
against
their
souls
and
spiritual
estates
,
to
give
up
all
,
and
to
conclude
,
that
they
are
hypocrites
,
and
have
no
true
grace
and
spiritual
life
in
them
!
&c.
But
,
The
eighth
Maxim
or
Consideration
.
EIghthly
,
consider
,
That
a
godly
man
may
not
only
come
to
a
sure
knowledge
of
his
gracious
estate
,
but
it
is
also
more
easily
attainable
,
than
many
(
may
I
not
say
,
than
most
)
do
apprehend
or
believe
;
for
if
a
gracious
man
will
but
argue
rationally
from
Scripture
,
he
shall
be
forced
to
conclude
,
that
he
has
grace
,
and
that
he
has
an
interest
in
Christ
,
and
that
he
shall
be
saved
,
unless
he
be
resolved
before
hand
boldly
to
deny
Scripture-truths
.
Sirs
,
Rom.
8.15
.
look
in
what
way
the
spirit
of
bondage
doth
ordinarily
work
fear
,
terror
and
horror
in
the
hearts
of
unconverted
persons
,
in
the
same
way
the
spirit
of
Adoption
doth
ordinarily
work
hope
and
assurance
in
the
heart
of
the
Saints
.
Now
,
John
16.8
.
the
spirit
of
bondage
commonly
awakens
secure
sinners
,
and
fills
the
hearts
and
consciences
of
poor
sinners
with
fear
,
horror
and
amazement
,
by
setting
home
upon
their
souls
such
practical
syllogisms
as
these
:
Every
lyar
shall
have
his
portion
in
the
lake
,
Rev.
21.8
.
that
burneth
with
fire
and
brimstone
.
But
I
am
a
lyar
,
Therefore
I
shall
have
my
portion
in
that
lake
that
burneth
with
fire
and
brimstone
.
Or
thus
.
He
that
believeth
not
,
is
condemned
already
.
John
3.18
.
I
believe
not
,
Therefore
I
am
condemned
already
.
Or
thus
.
He
that
hateth
his
brother
,
is
a
murderer
,
1
John
3.15
.
and
hath
not
eternal
life
abiding
in
him
.
I
hate
my
brother
,
Therefore
I
am
a
murderer
,
and
have
not
eternal
life
abiding
in
me
.
Or
thus
.
Christ
shall
be
revealed
from
heaven
in
flaming
fire
,
2
Thes.
1.7
,
8
,
to
take
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gosspel
of
his
Son
.
I
know
not
God
,
I
obey
not
the
Gospel
of
his
Son
,
Therefore
Christ
shall
be
revealed
from
heaven
in
flaming
fire
,
to
take
vengeance
on
me
.
Or
thus
.
Psal
9
15.
The
wicked
shall
be
turned
into
hell
.
I
am
wicked
,
Therefore
I
shall
be
turned
into
hell
.
Now
in
like
manner
the
spirit
of
adoption
brings
the
heirs
of
the
promise
to
the
assurance
of
hope
,
Heb.
6.17
.
by
setting
home
such
practical
syllogisms
as
these
.
First
,
Whosoever
truly
and
heartily
receives
the
Lord
Jesus
Christ
,
are
truly
and
justly
reputed
to
be
the
sons
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
authority
.
Such
as
receive
the
Lord
Jesus
,
have
authority
to
be
called
the
sons
of
God
.
Others
may
call
God
father
,
and
themselves
sons
,
but
they
have
not
that
right
and
authority
to
do
it
as
believers
have
,
Mark
16.16
.
Joh.
3.16
,
18
,
36
Mat.
3.2
,
8.
Luke
24
47.
Act.
5.31
.
Chap.
3.19
.
Luke
13.3
.
Joh.
1.12
.
But
I
have
received
Christ
all
the
wayes
that
the
Word
there
can
import
;
I
am
heartily
willing
to
receive
the
Lord
Jesus
Christ
in
all
his
offices
,
viz.
as
a
King
to
rule
me
,
a
Prophet
to
teach
and
instruct
me
,
and
a
Priest
to
offer
and
intercede
for
me
;
I
am
willing
to
receive
him
as
a
Sanctifier
,
as
well
as
a
Saviour
,
and
to
receive
him
as
my
Lord
,
as
well
as
to
receive
him
as
my
Redeemer
,
and
to
receive
him
upon
his
own
terms
,
viz.
of
taking
up
his
Cross
,
denying
my self
,
and
following
of
him
;
therefore
I
may
safely
,
boldly
,
plainly
and
warrantably
conclude
,
that
I
am
a
son
of
God
,
and
that
I
have
an
interest
in
God
,
according
to
the
Scripture
last
cited
;
which
Scripture
cannot
be
broken
,
nor
cannot
fail
,
nor
cannot
be
unbound
or
loosed
,
as
the
Greek
word
in
that
,
John
10.35
.
imports
,
&c.
Secondly
,
A
gracious
soul
may
argue
thus
;
All
the
great
and
precious
promises
concerning
everlasting
happiness
and
blessedness
,
are
made
over
to
faith
and
repentance
,
as
the
Scriptures
do
abundantly
evidence
:
Now
,
he
that
really
finds
faith
and
repentance
wrought
in
his
soul
,
so
that
he
is
able
to
say
,
I
am
a
repenting
and
a
believing
sinner
,
he
may
truly
and
safely
conclude
,
that
he
shall
be
saved
;
for
all
the
promises
of
eternal
happiness
and
blessedness
,
do
run
out
with
a
full
stream
to
faith
and
repentance
:
I
readily
grant
,
that
a
strong
hope
results
from
the
clear
evidence
it
hath
of
both
these
.
We
read
in
Scripture
of
a
threefold
assurance
:
As
first
,
an
assurance
of
understanding
,
Col.
2.2
.
Secondly
,
an
assurance
of
faith
,
Heb.
10.22
.
Thirdly
,
an
assurance
of
hope
,
Heb.
6.11
.
And
't
is
a
very
choice
note
,
that
acute
D.
A.
hath
upon
it
,
viz.
That
these
three
make
up
one
practical
Syllogism
,
wherein
knowledge
forms
the
proportion
,
faith
makes
the
assumption
,
and
hope
draws
the
conclusion
.
I
do
(
saith
the
Christian
)
assuredly
know
from
the
Word
that
can't
deceive
me
,
That
the
believing
and
repenting
sinner
,
shall
be
saved
,
my
conscience
also
tells
me
,
that
I
do
unfeignedly
believe
and
repent
,
therefore
I
do
firmly
hope
,
that
I
shall
(
how
ever
vile
and
unworthy
(
otherwise
)
be
saved
.
Now
mark
,
answerable
to
the
evidence
that
a
man
hath
in
his
own
soul
,
that
faith
and
repentance
is
wrote
in
him
;
so
will
his
hope
and
assurance
be
weaker
or
stronger
,
more
or
less
.
If
a
mans
evidence
for
the
truth
of
his
faith
and
repentance
be
dark
,
and
weak
,
and
low
,
and
uncertain
,
his
hope
and
assurance
that
is
born
of
these
parents
(
as
I
may
say
)
must
needs
partake
of
its
parents
weakness
and
infirmities
,
and
be
it self
weak
,
and
dark
,
and
low
,
and
wavering
,
and
uncertain
,
as
they
are
from
which
it
results
;
●ope
and
assurance
ebbs
and
flows
,
as
the
evidence
of
a
mans
faith
and
repentance
ebbs
and
flows
.
Assurance
can't
be
ordinarily
had
without
a
serious
examination
of
our
own
hearts
,
for
assurance
is
the
certain
knowledge
of
the
conclusion
drawn
from
the
premises
,
one
out
of
Scripture
,
the
other
by
a
reflect
act
of
the
understanding
or
conscience
,
thus
:
He
that
believes
and
repents
shall
certainly
be
saved
,
that
is
the
voice
of
the
Word
of
God
;
then
by
the
search
of
a
mans
own
heart
,
he
must
be
able
to
say
,
but
I
believe
and
repent
,
and
from
these
two
doth
result
this
assurance
,
that
he
may
safely
conclude
,
therefore
I
shall
be
saved
.
And
,
O
that
all
Christians
were
so
wise
,
as
seriously
to
ponder
upon
these
things
.
Thirdly
,
a
godly
man
may
argue
thus
.
He
that
hath
respect
unto
all
Gods
commands
,
shall
never
be
ashamed
,
Psal.
119.6
.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
unto
a
l
thy
c●mmandments
.
Shame
is
both
the
tempora●●
deternal
fru●●
sin
,
Rom
6●●
.
Dan.
12.2
.
He
that
is
so
honest
and
faithful
with
God
,
as
to
do
his
best
,
shall
find
that
God
will
be
so
gracious
as
to
pardon
his
worst
.
And
this
Gospel
indulgence
,
David
does
more
than
hint
at
in
those
words
,
Then
shall
I
not
be
ashamed
,
when
I
have
respect
unto
all
thy
commandments
.
Or
,
as
the
Hebrew
has
it
,
Then
shall
I
not
blush
when
my
eye
is
to
all
thy
commandments
.
The
Traveller
you
know
,
hath
his
eye
towards
the
place
where
he
is
going
;
and
though
he
be
yet
short
of
it
,
yet
he
is
putting
on
and
pressing
forward
all
he
can
to
reach
it
;
so
when
the
eye
of
a
Saint
is
to
all
the
commands
of
God
,
and
he
is
still
a
pressing
forwards
toward
full
obedience
,
such
a
foul
shall
never
be
put
to
shame
,
it
shall
never
be
put
to
the
blush
,
but
it
shall
be
able
,
living
and
dying
,
boldly
to
appear
in
the
presence
of
the
Lord
.
Mark
,
the
Psalmist
doth
not
say
,
when
I
obey
all
thy
commandments
,
but
when
I
have
respect
to
all
thy
commandments
;
and
that
implies
an
inward
aw
and
reverential
eye
towards
every
duty
God
requires
:
You
know
,
to
have
respect
unto
a
thing
is
this
,
When
that
of
all
others
swayes
most
with
us
,
as
when
a
Master
commands
such
a
business
,
the
servant
will
do
it
,
because
he
respects
him
;
and
at
his
command
he
will
go
and
come
,
though
he
will
not
at
the
command
of
any
other
.
)
But
I
have
respect
unto
all
his
commandments
,
therefore
I
shall
never
be
ashamed
.
Fourthly
,
a
godly
man
may
argue
thus
.
He
that
loveth
the
brethren
,
is
past
from
death
to
life
,
and
consequently
is
in
Christ
,
1
John
3.18
,
19.
But
I
love
the
brethren
,
therefore
I
am
passed
from
death
to
life
,
and
so
consequently
am
in
Christ
.
Fifthly
,
a
godly
man
may
argue
thus
.
He
that
confesseth
and
forsaketh
his
sin
,
shall
certainly
find
mercy
,
Prov.
28.13
.
But
I
confess
and
forsake
my
sins
(
1.
In
respect
of
my
sincere
desires
.
2.
In
respect
of
my
gracious
purposes
.
3.
In
respect
of
my
fixed
resolutions
.
4.
In
respect
of
my
faithful
and
constant
endeavours
)
therefore
I
shall
certainly
find
mercy
.
Sixthly
,
a
godly
man
may
argue
thus
.
He
that
hath
the
testimony
of
a
good
conscience
,
he
may
rejoyce
in
that
testimony
2
Cor.
1.12
.
Isa.
38.3
.
But
I
have
the
testimony
of
a
good
conscience
,
therefore
I
may
rejoyce
in
that
testimony
.
Seventhly
,
a
godly
man
may
argue
thus
.
He
over
whom
presumptious
sins
has
not
dominion
,
is
upright
(
Psal.
19.13
.
keep
back
thy
servant
from
presumptious
sins
,
let
them
not
have
dominion
over
me
;
then
shall
I
be
upright
.
)
But
presumptious
sins
has
not
dominion
over
me
,
therefore
I
am
upright
.
Mark
,
unfeigned
willingness
to
part
with
every
sin
,
and
to
mortifie
every
sin
,
is
a
sure
sign
of
uprightness
,
a
sure
sign
of
saving
grace
;
when
a
man
is
sincerely
willing
to
leave
every
sin
,
and
to
indulge
himself
in
none
,
no
not
his
darling
sin
,
it
is
a
most
certain
sign
of
his
integrity
and
sincerity
,
as
you
may
evidently
see
,
by
comparing
of
these
Scriptures
together
,
Psal.
17.1
,
3
,
4.
Psal.
119.1
,
2
,
3
,
6.
Job
1.8
.
and
Chap.
2.3
.
Psal.
18.23
.
I
was
upright
before
him
.
Oh
,
but
how
do
you
know
that
?
how
do
you
prove
that
?
how
are
you
assured
of
that
?
Why
by
this
,
that
I
have
kept
my self
from
mine
iniquity
.
Doubtless
,
there
is
as
much
of
the
power
of
God
required
,
and
as
much
strength
of
grace
required
,
and
as
much
of
the
presence
and
assistance
of
the
Spirit
required
to
work
a
man
off
from
his
bosom
sins
,
from
his
darling
sins
,
from
his
beloved
sins
,
as
there
is
required
to
work
him
off
from
all
other
sins
;
a
conquest
here
,
clearly
speaks
out
uprightness
of
heart
.
Eighthly
,
a
godly
man
may
argue
thus
.
He
whose
heart
doth
not
condemn
him
(
1.
Of
giving
himself
over
to
a
voluntary
serving
of
sin
.
Or
,
2.
Of
making
a
trade
of
sin
.
Or
,
3.
Of
allowing
of
himself
in
any
course
or
way
of
sin
.
Or
,
4.
Of
sinning
,
as
wicked
men
sin
,
who
sin
studiously
,
resolutely
,
affectionately
,
delightfully
,
customarily
,
wilfully
,
or
with
their
whole
will
,
or
with
the
full
consent
and
sway
of
their
souls
.
Or
,
5.
of
indulging
,
conniving
or
winking
at
any
known
sin
.
Or
,
6.
Of
living
in
the
daily
neglect
of
any
known
positive
duty
against
light
and
conscience
,
or
of
an
ordinary
shifting
off
of
any
known
service
hat
God
requires
of
him
in
that
place
or
station
wherein
God
has
set
him
)
may
have
confidence
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
boldness
,
liberty
of
speech
)
towards
God
,
1
John
3.21
.
But
my
heart
does
not
condemn
me
,
1.
Of
giving
my self
over
to
a
voluntary
serving
of
sin
.
Nor
,
2.
Of
making
a
trade
of
sin
.
Nor
,
3.
Of
allowing
my self
in
any
course
or
way
of
sin
.
Nor
,
4.
Of
sinning
as
wicked
men
sin
,
viz.
studiously
,
resolutely
,
affectionately
,
delightfully
,
customarily
,
wilfully
.
Nor
,
5.
Of
indulging
,
conniving
,
or
winking
at
any
known
sin
.
Nor
,
6.
Of
living
in
the
daily
neglect
of
any
known
duty
against
light
and
conscience
;
therefore
I
may
have
confidence
or
boldness
towards
God
,
I
may
use
liberty
of
speech
with
God
,
I
may
use
the
liberty
and
freedom
of
a
favourite
of
heaven
,
I
may
open
my
heart
to
God
,
as
favourites
do
to
their
Prince
,
viz.
freely
,
familiarly
,
boldly
.
When
Austin
was
converted
,
and
his
heart
sincere
with
God
,
he
could
bless
God
that
he
could
think
of
his
former
evil
wayes
(
which
were
very
bad
)
without
fear
:
O
,
to
what
a
height
of
holy
boldness
and
familiarity
with
God
,
had
this
man
of
God
arrived
to
!
But
,
Ninethly
,
a
godly
man
may
argue
thus
.
To
such
who
are
poor
in
spirit
,
the
Kingdom
of
heaven
belongs
,
Mat.
5.3
.
By
poor
in
spirit
,
is
not
meant
poor
in
substance
,
that
not
being
a
thing
praise
worthy
in
it self
,
Chrysost.
in
loc.
but
the
broken
and
humble
in
heart
,
who
hath
no
high
thoughts
or
conceits
of
himself
,
but
is
lowly
in
his
own
eyes
,
as
a
young
child
.
Blessed
are
the
poor
in
spirit
;
that
is
(
non
habentes
inflantem
spiritum
)
who
hath
no
lofty
or
puffed
up
spirit
.
Augustin
.
Hilar.
Tertullian
.
The
poor
in
spirit
,
are
those
that
are
lowly
,
being
truly
conscious
of
their
own
unworthiness
.
Nulli
pauperes
spiritu
nisi
humiles
;
none
are
poor
in
spirit
,
but
the
humble
.
Blessed
are
the
poor
in
spirit
;
that
is
,
blessed
are
they
whose
spirits
are
brought
into
such
an
humble
gracious
frame
,
as
willingly
,
quietly
and
contentedly
to
lye
down
in
a
poor
low
condition
,
when
it
is
the
pleasure
of
the
Lord
to
bring
them
into
such
a
condition
.
Blessed
are
the
poor
in
spirit
;
that
is
,
blessed
are
they
who
are
truly
and
kindly
apprehensive
and
sensible
of
their
spiritual
wants
,
poverty
and
misery
,
There
are
some
that
are
poor
in
estate
,
and
others
that
are
poor
in
spirit
;
and
there
are
some
that
are
poor
spirited
in
the
cause
of
God
,
Christ
,
the
Gospel
and
their
own
souls
,
and
there
are
others
that
are
poor
in
spirit
;
there
are
some
that
are
spiritually
poor
,
as
all
are
that
are
destitute
of
grace
,
and
others
that
are
poor
in
spirit
;
there
are
some
that
are
Evangelically
poor
,
and
others
that
are
superstitiously
poor
;
as
those
Papists
who
renounce
their
estates
,
and
vow
a
voluntary
poverty
.
The
poverty
that
hath
blessedness
annexed
to
it
,
is
only
an
Evangelical
poverty
.
that
see
their
need
of
God's
free
grace
to
pardon
them
,
that
see
their
need
of
Christs
righteousness
to
cloath
them
,
that
see
their
need
of
the
Spirit
of
Christ
to
purge
,
change
and
sanctifie
them
,
that
see
their
need
of
more
heavenly
wisdom
to
counsel
them
,
that
see
their
need
of
more
of
the
power
of
God
to
support
them
,
and
of
the
goodness
of
God
to
supply
them
,
and
of
the
mercy
of
God
to
comfort
them
,
and
of
the
presence
of
God
to
refresh
them
,
and
of
the
patience
of
God
to
bear
with
them
,
&c.
that
see
their
need
of
greater
measures
of
faith
to
conquer
their
fears
,
and
of
greater
measures
of
wisdom
to
walk
holily
,
harmlesly
,
bl●mlesly
and
exemplarily
in
the
midst
of
temptations
,
snares
and
dangers
;
and
that
see
their
need
of
greater
measures
of
patience
to
bear
their
burdens
without
fretting
or
fainting
;
and
that
see
their
need
of
greater
measures
of
zeal
and
courage
to
bear
up
bravely
against
all
sorts
of
opposition
,
both
from
within
and
from
without
;
and
that
see
their
need
of
greater
measures
of
love
to
cleave
to
the
Lamb
,
and
to
follow
the
Lamb
whither
ever
he
goes
;
and
that
see
their
need
of
living
in
a
continual
dependance
upon
God
and
Christ
,
for
fresh
influences
,
in-comes
and
supplies
of
grace
,
of
comfort
,
of
strength
,
whereby
they
may
be
inabled
to
act
for
God
,
and
walk
with
God
,
and
glorifie
God
,
and
bring
forth
fruit
to
God
,
and
withstand
all
temptations
that
tend
to
lead
the
heart
from
God
;
and
that
see
nothing
in
themselves
upon
which
they
dare
venture
their
everlasting
estates
,
and
therefore
flie
to
the
free
,
rich
,
sovereign
and
glorious
grace
of
God
in
Christ
,
as
to
their
sure
and
only
sanctuary
,
Luke
18.13
.
Phil.
3.9
.
Blessed
are
the
poor
in
spirit
;
that
is
,
blessed
are
they
that
are
truly
apprehensive
and
sensible
of
their
spiritual
poverty
,
that
see
themselves
fallen
in
the
first
Adam
from
all
their
primitive
purity
,
excellency
,
and
glory
.
There
are
five
things
we
lost
in
our
fall
.
1.
Our
holy
Image
,
and
became
vile
.
2.
Our
Sonship
,
and
became
slaves
.
3.
Our
Friendship
,
and
became
enemies
.
4.
Our
Communion
,
and
became
strangers
.
5.
Our
Glory
,
and
became
miserable
.
And
that
see
an
utter
inability
and
insufficiency
in
themselves
,
and
in
all
other
creatures
,
to
deliver
them
out
of
their
fallen
estate
.
)
But
I
am
poor
in
spirit
,
therefore
the
Kingdom
of
heaven
belongs
to
me
.
Tenthly
,
a
godly
man
may
argue
thus
.
Such
as
are
true
mourners
are
blessed
,
&
shall
be
comforted
,
Mat.
5.3
.
(
That
is
,
such
as
mourn
for
sin
with
an
exceeding
great
mourning
,
that
mourn
for
sin
with
a
funeral
sorrow
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
)
that
mourn
for
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beati
lugentes
.
Blessed
are
they
that
mourn
.
The
way
to
Paradise
is
through
the
valley
of
tears
.
Some
report
of
Mary
Magdalen
,
that
she
spent
thirty
years
in
Galba
,
weeping
for●er
sins
.
as
a
man
mourneth
for
the
loss
of
his
only
Son
,
Zech.
12.10
.
or
as
Jacob
mourned
for
Joseph
,
or
as
David
mourned
for
Absalom
,
or
as
the
people
mourned
for
the
loss
of
good
Josiah
,
2
Chron.
35.24
,
25.
That
mourn
for
secret
sins
as
well
as
open
,
for
sins
against
grace
as
well
as
for
sins
against
the
Law
;
that
mourn
for
sin
as
the
greatest
evil
in
the
world
,
that
mourns
for
his
own
sins
,
Ezek.
7.16
.
as
David
did
,
Psal.
51.
or
as
Ephraim
did
,
Jer.
31.18
,
19.
or
as
Peter
did
,
Mat.
26.75
.
or
as
Mary
Magdalen
did
,
Luke
7.38
.
And
that
mourns
for
the
sins
of
others
as
well
as
for
his
own
,
as
David
did
,
Psa.
119.136
,
158.
and
as
Jeremiah
did
,
Jer.
13.17
.
or
as
Lot
did
,
2
Pet.
2.7
,
8.
or
as
they
did
in
that
,
Ezek.
9.4
That
mourns
under
the
sense
of
his
spiritual
wants
,
that
mourns
under
the
sense
of
his
spiritual
losses
,
as
loss
of
communion
with
God
,
loss
of
the
favour
of
God
,
loss
of
the
presence
of
God
,
loss
of
the
exercise
of
grace
,
loss
of
the
joyes
of
the
Spirit
,
loss
of
inward
peace
,
&c.
or
that
mourn
,
not
only
for
their
own
afflictions
and
miseries
,
but
also
for
the
afflictions
and
miseries
of
Joseph
,
as
Nehemiah
did
,
Neh.
1.2
,
3
,
4
,
or
as
Ieremiah
did
,
Ier.
9.1.2
.
or
as
Christ
did
when
he
wept
over
Ierusalem
,
Luke
19.41
,
42.
or
that
mourns
because
he
cannot
mourn
for
these
things
,
or
that
mourns
because
he
can
mourn
no
more
,
or
that
mourns
because
God
has
so
little
honour
in
his
heart
,
in
his
house
,
in
his
life
,
in
the
world
,
in
the
Churches
.
)
But
I
am
a
true
mourner
,
therefore
I
am
blessed
,
and
shall
be
comforted
.
Eleventhly
,
a
godly
man
may
argue
thus
.
They
which
truly
hunger
and
thirst
after
righteousness
are
blessed
,
and
shall
be
filled
,
Mat.
5.6
.
They
are
not
therefore
blessed
because
they
hunger
and
thirst
,
but
because
they
shall
be
filled
;
blessedness
will
be
in
fulness
,
not
in
hunger
;
but
hunger
must
go
before
filling
,
that
we
may
not
loath
the
loaves
.
Aug.
de
verbis
Domini
,
Serm.
5.
(
Or
they
that
are
hungring
and
thirsting
,
as
the
Greek
runs
,
being
the
participle
of
the
present
tense
,
intimating
,
that
where
ever
this
is
the
present
disposition
of
mens
souls
,
they
are
blessed
:
He
that
sees
an
absolute
necessity
of
the
righteousness
of
Christ
to
justifie
him
,
and
to
inable
him
to
stand
boldly
before
the
throne
of
God
;
he
that
sees
his
own
righteousness
to
be
but
as
filthy
rags
,
Isa.
64.4
.
to
be
but
as
dross
and
dung
,
Phil.
3.7
,
8.
He
that
sees
the
Lord
Jesus
Christ
,
with
all
his
riches
and
righteousness
,
clearly
and
freely
offered
to
poor
sinners
in
the
everlasting
Gospel
;
he
that
in
the
Gospel-glass
sees
Christ
to
be
made
sin
for
them
,
that
knew
no
sin
,
that
they
may
be
made
the
righteousness
of
God
in
him
,
2
Cor.
5
,
21.
He
that
in
the
same
glass
sees
Christ
to
be
made
wisdom
,
and
righteousness
,
and
sanctification
,
and
redemption
,
to
all
those
that
are
sincerely
willing
to
make
a
venter
of
their
immortal
souls
,
and
eternal
estates
,
upon
him
and
his
righteousness
;
and
he
that
sees
the
righteousness
of
Christ
to
be
a
most
perfect
,
pure
,
compleat
,
spotless
,
matchless
,
Some
take
hungering
and
thirsting
here
litterally
,
comparing
of
it
with
Luke
6.21
Others
understand
the
words
morally
,
by
hungering
and
thirsting
they
understand
a
moral
hunger
and
thirst
,
which
is
when
men
hunger
and
thirst
for
justice
and
judgment
to
be
rightly
executed
.
Psal.
119.5
,
10
,
20
,
131.
Judg.
15.18
.
1
Chron.
11.18
.
Psal.
42.1
,
2.
infinite
righteousness
,
and
under
these
apprehensions
and
perswasions
,
is
carried
out
in
earnest
and
unsatisfied
hungerings
and
thirstings
,
to
be
made
a
partaker
of
this
righteousness
,
and
to
be
assured
of
this
righteousness
,
and
to
put
on
this
righteousness
as
a
royal
robe
,
Isa.
61.10
.
he
is
the
blessed
soul
;
and
he
that
hungers
and
thirsts
after
the
righteousness
of
Christ
imparted
,
as
well
as
after
the
righteousness
of
Christ
imputed
,
after
the
righteousness
of
sanctification
,
as
well
as
after
the
righteousness
of
justification
,
he
is
a
blessed
soul
,
and
shall
at
last
be
filled
.
The
righteousness
of
sanctification
,
or
inherent
righteousness
,
lyes
in
the
spirits
infusing
into
the
soul
those
holy
principles
,
divine
qualities
,
or
supernatural
graces
that
the
Apostle
mentions
in
that
,
Gal.
5.22
,
23.
These
habits
of
grace
which
are
severally
distinguished
by
the
names
of
faith
,
love
,
hope
,
meekness
,
&c.
are
nothing
else
but
the
new
nature
or
new
man
,
which
after
God
is
created
in
righteousness
and
true
holiness
,
Eph.
4.24
.
He
that
hungers
and
thirsts
after
the
righteousness
of
sanctification
,
out
of
a
deep
serious
sense
.
of
his
own
unrighteousness
;
he
that
hungers
and
thirsts
after
the
righteousness
of
sanctification
,
as
earnestly
as
hungery
men
do
for
meat
,
or
as
thirsty
men
do
for
drink
,
or
as
the
innocent
person
that
is
falsly
charged
or
accused
,
longs
to
be
cleared
and
righted
,
or
as
Rachel
did
for
children
,
or
as
David
did
after
the
water
of
the
Well
of
Bethlehem
,
or
as
the
hunted
Hart
doth
after
the
water
brooks
;
he
that
hungers
and
thirsts
not
after
some
righteousness
only
,
but
he
that
hungers
and
thirsts
after
all
righteousness
,
he
that
hungers
and
thirsts
not
only
after
some
grace
,
but
all
grace
;
not
only
after
some
holiness
,
but
all
holiness
;
he
that
hungers
and
thirsts
after
righteousness
,
out
of
love
to
righteousness
,
he
that
hungers
and
thirsts
after
righteousness
,
from
a
sight
and
sense
of
the
loveliness
and
excellency
that
there
is
in
righteousness
;
Phil.
3
.
10-15
.
he
that
hungers
and
thirsts
after
the
highest
degrees
and
measures
of
righteousness
and
holiness
,
Psal.
63.1.8
.
Jer.
15.16
.
he
that
primarily
,
chiefly
,
hungers
and
thirsts
after
righteousness
and
holiness
,
he
that
industriously
hungers
and
thirsts
after
righteousness
and
holiness
,
he
that
ordinarily
,
habitually
,
constanly
,
hungers
and
thirsts
after
righteousness
and
holiness
,
Psal.
119.20
.
My
soul
breaketh
for
the
longing
that
it
hath
unto
thy
judgments
at
all
times
.
By
judgments
we
are
to
understand
the
statutes
and
commandments
of
God
)
Mark
that
word
,
at
all
times
.
Bad
men
have
their
good
moods
,
as
good
men
have
their
bad
moods
:
A
bad
man
may
under
gripes
of
conscience
,
a
smarting
rod
,
the
approaches
of
death
,
or
the
fears
of
hell
,
or
when
he
is
Sermon-sick
,
cry
out
to
the
Lord
for
grace
,
for
righteousness
,
for
holiness
;
but
he
is
the
only
blessed
man
that
hungers
and
thirsts
after
righteousness
at
all
times
,
and
that
hungers
and
thirsts
after
righteousness
,
according
to
the
other
forementioned
short
hints
;
he
is
certainly
a
blessed
man
,
heaven
is
for
that
man
,
and
that
man
is
for
heaven
,
that
hungers
and
thirsts
in
a
right
manner
after
the
righteousness
of
justification
,
and
after
the
righteousness
of
sanctification
.
)
But
I
do
truly
hunger
and
thirst
after
righteousness
,
therefore
I
am
blessed
,
and
shall
be
filled
,
&c.
Twelfthly
,
A
godly
man
may
argue
thus
.
Such
as
are
truly
and
graciously
merciful
,
are
blessed
,
and
shall
obtain
mercy
,
Mat.
5.7
.
Micha
6.8
.
Luke
6.36
.
August
.
de
civit
.
Dei
,
9.13
.
(
Mercy
is
a
commiserating
of
another
mans
misery
in
our
hearts
,
or
a
sorrow
for
another
mans
distress
,
or
a
heart-grieving
for
another
mans
grief
,
arising
out
of
an
unfeigned
love
unto
the
party
afflicted
.
Or
more
plainly
thus
:
Mercy
is
a
pitying
of
another
mans
misery
,
with
a
desire
and
endeavour
to
help
him
to
the
uttermost
of
our
ability
.
The
Hebrew
for
godly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chasid
signifies
gracious
,
merciful
.
The
more
godly
any
man
is
,
the
more
merciful
that
man
will
be
.
Blessed
are
the
merciful
,
that
is
,
blessed
are
they
that
shew
mercy
to
others
,
out
of
a
deep
sense
of
the
mercy
of
God
to
them
in
Christ
:
Blessed
are
such
who
shew
mercy
out
of
love
to
mercy
,
out
of
a
delight
in
mercy
;
blessed
are
such
as
shew
mercy
out
of
love
and
obedience
to
the
God
of
mercy
;
blessed
are
such
as
shew
mercy
to
men
in
misery
,
upon
the
account
of
the
image
of
God
,
the
glory
of
God
that
is
stampt
upon
them
;
blessed
are
such
as
extend
their
piety
and
mercy
,
not
only
to
mens
bodies
,
but
also
to
their
precious
and
immortal
souls
:
Soul-mercy
is
the
chief
of
mercies
;
the
soul
is
the
most
precious
jewel
in
all
the
world
,
it
is
a
vessel
of
honour
,
't
is
a
spark
of
glory
,
't
is
a
bud
of
eternity
,
't
is
the
price
of
bloud
,
't
is
beautified
with
the
image
of
God
,
't
is
adorned
with
the
grace
of
God
,
and
't
is
cloathed
with
the
righteousness
of
God
;
such
are
blessed
as
shew
mercy
to
others
,
from
gracious
motives
and
considerations
,
viz.
'T
is
free
mercy
that
every
day
keeps
hell
and
my
soul
asunder
,
't
is
mercy
that
daily
pardons
my
sins
,
't
is
mercy
that
supplies
all
my
inward
and
outward
wants
,
't
is
mercy
that
preserves
,
and
feeds
,
and
cloaths
my
outward
man
,
and
't
is
mercy
that
renews
,
strengthens
and
prospers
my
inward
man
,
't
is
mercy
that
has
kept
me
many
times
from
committing
such
and
such
sins
,
't
is
mercy
that
has
kept
me
many
a
time
from
falling
before
such
and
such
temptations
,
't
is
mercy
that
has
many
a
time
preserved
me
from
being
swallowed
up
by
such
and
such
inward
and
outward
afflictions
.
Such
as
shew
mercy
out
of
a
design
to
exalt
and
glorifie
the
God
of
mercy
,
such
who
shew
most
mercy
to
them
to
whom
God
shews
most
mercy
;
these
are
blessed
,
and
shall
obtain
mercy
.
Now
mark
,
to
such
who
are
thus
graciously
,
thus
spiritually
,
thus
divinely
merciful
,
do
these
precious
promises
belong
,
Psal.
41.1
.
Blessed
is
the
man
that
considereth
the
poor
and
needy
,
Prov.
22.9
.
He
that
hath
a
bountiful
eye
shall
be
blessed
,
for
he
giveth
of
his
bread
to
the
poor
,
Prov.
14.21
.
He
that
despiseth
his
neighbour
sinneth
,
but
he
that
hath
mercy
on
the
p
or
,
happy
is
he
,
Prov.
11.25
.
The
liberal
soul
shall
be
made
f●t
,
and
●he
that
watereth
shall
be
watered
also
himself
.
That
2
Cor.
9.8
.
is
very
remarkable
;
And
God
is
able
to
make
all
grace
abound
towards
you
,
that
ye
alwayes
having
all
sufficiency
in
all
things
,
may
abound
to
every
good
work
.
Behold
,
how
words
are
here
heaped
up
to
make
grace
,
and
all
grace
,
and
all
grace
to
abound
;
and
who
is
it
to
?
unto
the
liberal
man
,
the
merciful
man
,
Job
29.13
.
The
blessing
of
him
that
was
ready
to
perish
came
upon
me
,
and
I
caused
the
widows
heart
to
sing
for
joy
,
Luke
6.38
.
Give
and
it
shall
be
given
unto
you
;
good
measure
,
pressed
down
,
and
shaken
together
,
and
running
over
,
shall
men
give
into
your
bosom
.
Behold
and
wonder
at
the
height
of
these
expressions
,
that
you
have
in
this
Text
;
we
account
it
good
measure
when
it
is
heaped
up
,
but
when
it
is
heaped
up
and
pressed
down
,
that
's
more
;
but
when
it
's
heaped
up
and
pressed
down
,
and
then
heaped
up
and
running
over
again
,
this
is
as
much
as
possible
can
be
made
,
this
is
as
much
as
heart
can
wish
.
O
Sirs
,
those
that
are
of
merciful
spirits
,
they
shall
have
mercy
heaped
up
,
pressed
down
,
and
running
over
;
certainly
that
man
must
needs
be
in
a
happy
and
blessed
condition
,
that
can
be
in
no
condition
wherein
he
shall
not
have
mercy
,
yea
mercy
heaped
up
and
running
over
,
to
supply
all
his
necessities
,
Mat.
25.35
.
Come
ye
blessed
of
my
father
,
receive
the
kingdom
prepared
for
you
from
the
beginning
of
the
world
.
Come
ye
blessed
,
that
's
their
estate
;
receive
the
kingdom
,
that
's
the
issue
and
reward
;
and
why
so
?
I
was
hungry
,
and
you
gave
me
meat
,
I
was
thirsty
,
and
you
gave
me
drink
,
&c.
But
I
am
truly
and
graciously
merciful
,
therefore
I
am
blessed
,
and
shall
obtain
mercy
,
&c.
But
,
Thirteenthly
,
A
godly
man
may
argue
thus
.
They
that
are
pure
in
heart
,
are
blessed
and
shall
see
God
(
that
is
,
enjoy
him
,
and
live
for
ever
with
him
)
Mat.
5.8
.
But
I
am
pure
in
heart
,
therefore
I
am
blessed
and
shall
see
God
.
By
the
pure
in
heart
,
here
in
the
Text
,
we
may
safely
understand
the
sincere
and
single
hearted
Christian
,
1
Tim.
1.5
.
Jam.
1.8
.
1
Pet.
1.22
.
Prov.
20.6
.
Eccl.
2.21
.
1
John
1.8
.
James
10.3
.
John
3.2
.
Luke
1.5
,
6.
in
opposition
to
the
double
minded
Christian
,
as
you
may
easily
perceive
by
comparing
the
Scriptures
in
the
margent
together
.
Mark
,
purity
is
two-fold
:
First
,
simple
and
absolute
;
and
in
this
sense
,
no
man
is
pure
in
this
life
,
no
not
one
.
Secondly
,
respective
and
in
part
,
and
that
is
the
purity
here
meant
.
A
pure
heart
,
is
a
plain
simple
heart
,
without
fraud
or
guile
,
like
Nathaniel
,
in
whom
there
was
no
g●ile
;
't
is
a
heart
that
is
evangelically
blameless
and
sincere
.
But
secondly
,
purity
is
opposed
to
mixture
,
purity
consists
in
the
immixedness
of
any
thing
inferior
;
that
metal
we
account
pure
metal
,
which
hath
not
any
baser
than
it self
mixed
with
it
;
if
you
mix
gold
with
silver
,
the
silver
is
not
made
impure
by
the
mixture
of
gold
;
but
if
you
mix
lead
or
tin
with
it
,
it
's
made
impure
.
Remember
once
for
all
,
viz.
that
a
pure
heart
is
such
a
one
as
hath
cast
off
and
cast
out
the
love
and
allowance
of
every
known
sin
,
and
mingles
not
with
it
,
though
never
so
small
;
such
a
heart
as
hath
renounced
every
known
way
of
sin
,
though
there
is
corruption
remaining
in
it
,
&c.
yet
it
can
solemnly
and
seriously
appeal
to
God
,
that
there
is
no
known
way
of
sin
,
but
it
hates
,
and
abhors
,
and
strives
against
,
and
will
upon
no
terms
allow
of
.
This
heart
,
in
the
language
of
the
Gospel
is
a
pure
heart
;
yea
,
't
is
such
a
heart
as
dares
venture
upon
the
trial
of
God
himself
,
Psal.
139.23
,
24.
Search
me
,
O
God
,
and
know
my
heart
,
try
me
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
(
or
any
way
of
pain
,
or
of
grief
,
or
of
provocation
,
as
the
Hebrew
hath
it
,
or
any
course
of
sin
that
is
grievous
to
God
or
man
.
A
gracious
heart
,
a
pure
heart
,
can
neither
allow
of
any
way
of
wickedness
,
nor
wallow
in
any
way
of
wickedness
,
nor
make
a
trade
of
any
way
of
wickedness
,
nor
give
up
it self
to
any
way
of
wickedness
.
Though
sin
may
cleave
to
a
pure
heart
,
as
dross
doth
to
silver
,
yet
a
pure
heart
will
not
mix
nor
mingle
with
sin
)
and
lead
me
in
the
way
everlasting
,
or
in
the
way
of
eternity
,
or
in
the
way
of
antiquity
,
as
the
Hebrew
hath
it
;
that
is
,
J●r.
6.16
.
that
good
old
way
that
leads
to
peace
and
rest
,
to
heaven
and
happiness
.
Evangelical
purity
of
heart
lies
in
this
,
that
it
will
not
admit
any
known
sin
to
mingle
with
the
frame
and
purpose
of
the
heart
;
a
pure
heart
like
a
pure
fountain
,
will
still
be
a
working
and
a
casting
out
the
mud
and
filth
that
is
in
it
:
Though
sin
may
cleave
to
a
regenerate
man
,
as
dross
doth
to
the
silver
,
yet
it
mingles
not
with
the
regenerate
part
,
nor
the
regenerate
part
mingles
not
with
it
,
no
more
than
oyl
mingles
with
the
water
,
or
water
mingles
with
the
oyl
.
Now
you
know
,
though
the
water
and
the
oyl
touch
one
another
,
yet
they
do
not
mingle
one
with
another
;
so
though
grace
and
sin
,
in
a
regenerate
man
,
may
as
it
were
,
touch
one
another
,
yet
they
don't
mingle
one
with
another
.
Dear
hearts
,
look
,
as
we
truly
say
,
that
that
gold
is
pure
gold
that
is
digged
out
of
the
Mineral
,
though
much
dross
may
hang
about
it
;
and
as
we
truly
say
,
that
such
and
such
an
Air
is
pure
Air
,
though
at
times
there
be
many
fogs
and
mists
within
it
;
and
as
we
truly
say
,
that
such
and
such
springs
are
pure
springs
,
though
mud
,
and
dirt
,
and
filth
may
be
lying
at
the
bottom
of
those
springs
;
and
as
we
truly
say
,
that
face
is
a
fair
face
,
though
it
hath
some
freckles
in
it
;
so
we
may
as
truly
say
,
that
such
and
such
a
heart
is
a
pure
heart
,
though
there
may
be
much
sinful
dross
and
filth
cleaving
to
it
.
The
Jews
report
,
that
when
Noah
sent
forth
his
sons
to
people
the
world
,
he
delivered
to
every
one
of
them
some
Reliques
of
old
Adam
;
it
may
be
fabulous
for
the
history
,
but
't
is
true
in
the
morality
,
the
Reliques
of
his
sinful
corruptions
cleaves
close
to
us
all
.
Beloved
,
the
best
,
the
wisest
,
the
holiest
,
and
the
most
mortified
Christians
on
earth
,
Rom.
7.22
,
23.
do
carry
about
with
them
a
body
of
sin
and
death
,
they
have
in
them
a
fountain
of
original
corruption
,
and
from
this
fountain
sin
will
still
be
arising
,
bubling
and
a
boyling
up
as
the
scum
in
a
pot
over
the
fire
:
but
mark
,
as
in
wine
,
or
honey
,
or
water
,
though
scum
and
filth
may
arise
,
yet
the
wine
,
the
honey
,
the
water
,
will
be
still
a
purging
and
purifying
it self
,
and
a
working
and
casting
it
out
;
so
though
sin
,
though
corruption
,
though
spiritual
filth
may
,
and
too
often
doth
,
arise
in
a
gracious
heart
,
yet
there
is
a
spring
of
grace
,
a
spring
of
living
water
in
him
,
John
4.14
.
All
resistance
of
sin
in
a
Scripture
phrase
,
is
called
conquest
;
for
in
the
resistance
of
it
,
there
is
as
much
love
shew'd
to
God
as
in
the
conquest
of
it
,
though
there
be
not
so
much
power
seen
.
there
is
a
holy
cleansing
and
purifying
disposition
in
a
regenerate
person
,
that
will
still
be
a
working
and
casting
it
out
.
But
now
mark
,
in
men
of
impure
hearts
and
lives
,
the
scum
doth
not
only
arise
,
but
it
seeths
and
boyls
in
,
Ezek.
24.12
.
She
wearied
her self
with
lyes
,
and
her
great
scum
went
n●t
f
r●h
out
of
her
;
notwithstanding
all
the
threatnings
of
God
,
and
all
the
judgments
of
God
upon
her
,
yet
her
scum
and
filthiness
boyled
in
;
though
God
boyled
Jerus●lem
in
the
pot
of
his
judgments
,
yet
her
scum
and
filth
stuck
to
every
side
of
her
;
wicked
mens
scum
and
filth
doth
not
only
arise
,
but
it
also
seeths
and
boyls
in
,
and
mingles
together
with
their
spirits
,
but
so
doth
not
the
scum
and
filth
that
rises
in
a
gracious
heart
;
a
Sheep
may
fall
into
the
mire
,
but
a
Swine
delights
to
wallow
in
the
mire
.
But
,
Fourteenthly
,
A
godly
man
may
argue
thus
.
Such
as
sin
hath
not
a
dominion
over
,
are
not
under
the
Law
,
but
under
Grace
,
Rom.
6.14
.
But
sin
hath
not
a
domi●ion
over
me
,
therefore
I
am
not
under
the
Law
,
but
under
grace
.
Sin
may
rebel
in
a
Saint
,
but
it
shall
never
reign
in
a
Saint
.
Look
as
those
beasts
,
in
that
,
Dan.
7.12
.
had
their
dominion
taken
away
,
though
their
lives
were
spared
and
prolonged
for
a
season
and
a
time
;
so
when
Christ
and
grace
enters
into
the
soul
,
they
take
away
the
dominion
of
sin
,
though
they
do
for
a
time
spare
the
life
of
sin
.
To
prevent
mistakes
,
premise
with
me
briefly
these
few
things
.
First
,
Rom.
7.
that
in
every
regenerate
man
there
are
two
men
,
an
old
man
and
a
new
man
;
or
if
you
please
,
flesh
and
spirit
.
Secondly
,
The
old
man
,
the
fleshly
part
,
will
incline
the
soul
,
and
byass
the
soul
,
as
well
to
sins
against
the
Gospel
,
as
to
sins
against
the
Law
,
and
to
great
sins
as
well
as
to
small
sins
,
witness
Noah's
drunkenness
,
Lot's
incest
,
Assur's
oppression
,
David's
murder
and
adultery
,
Solomon's
idolatry
,
and
Peters
blasphemy
.
Thirdly
,
The
old
man
,
the
fleshly
part
is
as
much
in
the
will
,
as
in
any
other
part
of
the
regenerate
man
;
and
therefore
,
when
he
falls
into
hainous
sins
,
he
may
fall
into
them
with
consent
,
delight
and
willingness
,
so
far
as
his
will
is
unrenewed
.
1
Thes.
5
22.
Though
a
real
Christian
be
chang'd
in
every
part
,
yet
't
is
but
in
part
,
and
imperfect
.
Fourthly
,
The
old
man
,
the
fleshly
part
is
in
a
regenerate
mans
members
,
as
well
as
in
his
will
,
and
therefore
they
may
be
exercised
and
imployed
in
and
about
those
sins
they
have
consented
unto
.
Fifthly
,
High
sinnings
do
waste
and
wound
the
conscience
of
a
regenerate
man
,
and
lay
him
open
to
the
sore
rebukes
of
God
,
and
call
for
great
repentance
,
and
fresh
and
frequent
applications
of
the
bloud
of
Christ
.
These
things
being
premised
,
a
Question
may
be
propounded
,
viz.
Quest.
What
does
the
dominion
of
sin
import
,
and
wherein
does
it
consist
?
Now
to
this
considerable
question
,
I
shall
give
these
eight
following
Answers
.
First
,
Sin
is
in
dominion
,
when
it
hath
the
absolute
and
soveraign
comma●●
of
the
soul
,
when
it
hath
an
uncontradicted
power
,
when
it
hath
such
an
authority
in
the
soul
to
command
it
as
a
King
doth
his
subjects
,
or
as
the
Centurion
did
his
servants
,
Mat.
8.9
.
For
I
am
a
man
under
authority
,
having
soldiers
under
me
;
and
I
say
to
this
man
go
,
and
he
goeth
,
and
to
another
come
,
and
he
cometh
,
and
to
my
servant
do
this
,
and
he
doth
it
.
Now
when
sin
has
such
a
universal
and
easie
authority
and
command
over
the
whole
man
,
body
and
soul
,
as
that
it
can
use
them
in
the
service
of
sin
,
when
and
where
,
and
how
it
pleaseth
,
then
sin
is
in
dominion
:
where
there
is
a
peaceable
,
Eph.
2.2
,
3.
uncontrouled
,
willing
,
universal
subjection
of
the
whole
man
unto
the
commands
of
sin
,
there
sin
reigns
.
But
,
Secondly
,
Sin
is
in
dominion
,
when
in
a
course
,
when
ordinarily
there
is
a
quiet
,
free
,
willing
and
total
yielding
of
subjection
to
the
authority
,
Law
and
command
of
sin
.
Mark
,
't
is
a
full
possession
,
a
plenary
delight
,
and
a
constant
content
in
sin
,
Rom.
6.13
,
14
,
15
,
16.
that
speaks
out
the
reign
and
dominion
of
sin
.
Dominion
of
sin
imports
a
compleat
and
universal
resignation
of
the
whole
will
,
and
man
to
the
obedience
of
it
.
That
man
that
is
wholly
addicted
and
devoted
to
the
wayes
of
sin
,
that
man
is
under
the
reign
of
sin
;
that
man
whose
whole
heart
is
universally
married
to
his
lusts
,
that
man
is
under
the
dominion
of
his
lusts
;
when
a
man
does
as
freely
,
cheerfully
,
universally
and
readily
obey
his
lusts
,
Eph.
2.3
.
1
King
.
21.25
.
Micah
7.3
.
A
man
may
be
subjects
as
a
captive
in
this
or
that
particular
,
tyranny
of
sin
,
who
is
not
obedient
as
a
servant
to
all
the
government
of
sin
,
for
that
takes
i●
the
whole
will
,
and
an
adequate
submission
thereof
to
the
peaceable
and
uncontrouled
power
of
sin
.
Rom.
7.15
,
19
,
23
as
a
child
does
his
father
,
or
a
wife
her
husband
,
or
a
servant
his
Master
,
or
a
subject
his
Prince
,
then
sin
is
in
dominion
;
when
a
man
sins
with
greediness
,
when
with
Ahab
he
sells
himself
to
work
wickedness
,
when
he
commits
wickedness
with
both
hands
,
when
he
gives
himself
up
or
over
to
all
uncleanness
and
filthiness
,
when
he
freely
and
voluntarily
resigns
and
surrenders
up
his
body
and
soul
to
the
obedience
of
sin
,
then
sin
reigns
,
then
it
keeps
the
throne
;
where
the
dominion
of
sin
is
erected
,
there
it
sits
in
the
heart
,
as
a
King
in
his
Throne
,
and
gives
forth
its
Laws
and
commands
to
the
soul
and
body
,
and
those
commands
are
listned
and
consented
to
,
approved
and
delighted
in
,
&c.
A
subject
can't
in
a
course
more
freely
,
willingly
,
universally
and
cheerfully
obey
the
commands
of
his
Prince
,
than
a
sinner
doth
in
a
course
freely
,
willingly
,
universally
and
cheerfully
obey
the
commands
of
his
lasts
;
and
where
ever
this
sad
temper
of
spirit
is
,
there
is
sin
in
dominion
.
But
now
mark
,
The
Apostle
,
as
Chrysostom
and
Theodoret
observe
on
Rom.
6.12
.
doth
not
say
,
Let
not
sin
tyrannize
,
for
that
is
sins
own
work
and
not
ours
;
but
he
sayes
,
Let
it
not
reign
in
you
;
for
when
a
King
reigns
,
the
Subjects
do
(
●s
it
were
)
actively
obey
and
embrace
his
command
,
whereas
they
are
rather
patients
than
agents
in
a
tyranny
.
a
regenerate
mans
will
riseth
against
his
sin
,
even
then
when
he
is
worsted
by
sin
,
and
led
captive
by
sin
:
A
Tyrant
is
obeyed
unwillingly
,
the
wills
of
his
subjects
rise
up
against
his
commands
,
and
if
his
power
were
not
superior
to
their
wills
,
they
would
never
obey
him
.
Sin
is
no
King
,
but
a
Tyrant
in
the
souls
of
the
Saints
,
and
therefore
their
wills
so
far
as
they
are
renewed
,
can't
but
rise
against
it
.
O
Sirs
,
remember
this
for
ever
,
that
the
molesting
,
vexing
and
tempting
power
of
sin
,
does
not
speak
out
its
dominion
;
for
sin
may
molest
,
and
vex
,
and
tempt
as
an
enemy
,
where
it
doth
not
rule
and
reign
as
a
King
;
as
you
see
this
day
in
many
Nations
of
the
earth
,
there
are
many
enemies
that
do
molest
,
vex
and
tempt
the
subjects
of
those
Nations
,
who
yet
are
far
enough
off
from
having
any
rule
or
dominion
over
them
;
but
then
sin
is
in
dominion
,
when
it
commands
in
the
heart
as
a
King
in
his
Throne
,
or
as
a
Lord
in
his
house
,
or
as
a
General
in
his
Army
,
freely
,
boldly
,
universally
,
cheerfully
;
and
when
the
soul
doth
as
freely
,
boldly
,
universally
and
cheerfully
subject
it self
to
sins
commands
;
where
men
commonly
yield
up
their
wills
and
affections
to
the
commands
of
sin
,
there
sin
reigns
;
and
this
is
the
case
of
every
unregenerate
man
;
but
where
the
will
does
commonly
make
a
stout
opposition
to
sin
,
there
it
reigns
not
;
now
this
is
the
case
of
every
regenerate
man
.
That
Prince
cannot
truly
be
said
to
reign
in
that
Kingdom
,
where
commonly
he
meets
with
stout
opposition
:
So
't
is
here
;
A
sincere
Christian
makes
it
the
great
business
and
work
of
his
life
(
above
all
other
things
in
this
world
)
to
make
all
the
opposition
he
can
against
his
lusts
,
and
is
throughly
resolved
to
die
fighting
against
his
sins
,
as
Pietro
Candiano
(
one
of
the
Dukes
of
Venice
)
died
fighting
against
the
Nauritines
,
It
is
a
harder
thing
to
fight
with
a
mans
lusts
,
than
to
fight
with
the
cross
.
Augustine
.
with
the
weapons
in
his
hand
.
A●
Caesar
said
in
a
battel
he
fought
against
one
of
Pompey's
sons
,
at
other
times
I
fought
for
honour
,
but
now
I
fight
for
my
life
:
so
a
sincere
Christian
fights
against
his
sins
,
as
for
his
life
.
Castellio's
opinion
was
vain
,
viz.
That
men
are
of
three
sorts
,
some
unregenerate
,
some
regenerating
,
and
others
regenerated
,
and
that
these
last
have
no
combat
betwixt
flesh
and
spirit
,
which
is
quite
cross
to
Scripture
,
Rom.
7
.
14-24
.
Gal.
5.17
.
&c.
and
contrary
to
the
experience
of
all
Saints
,
in
all
the
ages
of
the
world
.
But
,
Thirdly
,
When
a
man
is
usually
peremptory
in
his
sinnings
,
in
the
face
of
all
reprehensions
and
arguments
that
tend
to
disswade
him
from
sin
,
Prov.
29.1
.
Jer.
5.3
,
4.
&
44.15
,
16
,
17.
then
sin
is
in
dominion
;
when
the
constant
bent
of
the
heart
is
inflamed
towards
sin
,
and
when
the
desires
of
the
soul
are
insatiably
carried
after
sin
,
and
when
the
resolutions
of
the
soul
are
strongly
and
habitually
set
upon
sin
,
Hos.
2.6
,
7.
then
sin
is
in
the
Throne
,
and
then
it
reigns
as
a
King
;
when
God
hedges
up
the
sinners
way
with
thorns
,
yet
the
sinner
will
break
through
all
to
his
sin
;
when
life
and
death
,
heaven
and
hell
,
glory
and
misery
are
set
before
the
sinner
,
Deut.
30.15
,
19.
&
11.26
,
27
,
28.29
.
yet
the
sinner
will
be
peremptory
in
his
sinnings
,
though
he
lose
his
life
,
his
soul
,
and
all
the
glory
of
another
world
,
then
sin
reigns
.
But
,
Fourthly
,
When
men
ordinarily
,
habitually
,
commonly
,
are
very
careful
,
studious
and
laborious
,
to
make
provision
for
sin
,
then
sin
reigns
,
Rom.
13.
ult.
Make
no
provision
for
the
flesh
,
to
fulfil
the
lusts
thereof
;
or
as
the
Greek
has
it
,
David
in
an
hour
of
temptation
,
once
made
provision
for
his
lusts
,
2
Sam.
11.14
,
15.
but
this
was
not
his
course
,
his
trade
,
&c.
Make
no
projects
for
the
flesh
,
or
cater
not
for
the
flesh
;
when
a
mans
head
and
heart
is
full
of
projects
,
how
to
gratifie
this
lust
,
and
how
to
satisfie
that
lust
,
and
how
to
fulfil
t'other
lust
,
then
sin
reigns
,
then
't
is
in
its
throne
,
Jam.
4.3
.
Ye
ask
and
receive
not
,
because
you
ask
amiss
,
that
ye
may
consume
it
upon
your
lusts
.
Both
the
Law
of
God
and
nature
,
requires
me
to
make
provision
of
raiment
,
food
and
physick
for
my
body
,
and
for
theirs
that
are
under
my
charge
;
but
it
may
cost
me
my
life
,
my
estate
,
yea
my
very
soul
,
to
make
provision
for
my
lusts
.
Such
as
ask
amiss
,
shall
be
sure
to
ask
and
miss
;
he
that
would
make
God
a
Baud
to
his
lusts
,
may
ask
long
enough
before
God
will
answer
;
of
all
affronts
there
is
none
to
this
of
making
God
a
servant
to
our
lusts
,
Hos.
2.8
.
and
where
this
frame
of
spirit
is
,
there
sin
is
in
dominion
.
He
that
abuses
mercies
to
serve
his
lusts
,
fights
against
God
with
his
own
weapons
,
as
David
did
against
Goliah
,
and
as
Benhadad
did
against
Ahab
,
with
that
very
life
that
he
had
newly
given
him
;
such
a
soul
,
like
the
waters
of
Jordan
will
at
last
certainly
drop
into
the
dead
lake
.
But
,
Fifthly
,
When
sin
is
commonly
,
habitually
sweet
,
and
the
soul
takes
a
daily
pleasure
and
delight
in
it
,
then
it
reigns
,
as
you
may
see
by
comparing
the
Scriptures
in
the
margen●
together
;
Joh
20.12
,
13.
Prov.
2.14
.
Amos
6.13
.
Zeph.
3.11
.
2
Thes.
2.12
.
when
a
man
daily
takes
as
joyful
contentation
and
satisfaction
in
his
lusts
,
and
in
walking
after
the
wayes
of
his
own
heart
,
as
he
does
in
his
highest
outward
enjoyments
,
o●
in
his
nearest
and
dearest
relations
,
then
certainly
sin
is
in
dominion
.
Such
men
as
can
go
constantly
on
in
a
way
of
wickedness
,
meerly
to
delight
and
content
the
flesh
,
such
men
are
certainly
under
the
power
and
reign
of
sin
.
Many
of
the
Heathens
,
who
knew
what
rational
delights
were
,
scorned
sensual
delights
as
inferior
to
them
:
These
will
one
day
rise
in
judgment
against
many
of
the
Professors
in
our
dayes
.
I
know
there
is
no
real
pleasure
or
delight
in
sin
;
if
intemperance
could
afford
more
pleasure
than
temperance
,
then
Hiliogabalus
should
have
been
more
happy
than
Adam
in
Paradise
;
yea
,
if
there
were
the
least
real
delight
in
sin
,
there
could
be
no
perfect
hell
where
men
shall
most
perfectly
sin
,
and
most
perfectly
be
tormented
with
their
sins
.
Heark
Scholar
,
said
the
Harlot
to
Apulciu●
,
't
is
but
a
bitter
sweet
that
you
are
so
fond
of
.
P●●●rh
.
When
an
Asp
stings
a
man
,
it
doth
at
first
tickle
him
,
and
make
him
laugh
till
the
poyson
by
little
and
little
gets
to
his
heart
,
and
then
it
pains
him
more
than
before
it
delighted
him
.
'T
is
so
with
sin
,
it
may
tickle
the
soul
at
first
,
but
it
will
pain
it
at
last
with
a
witness
.
I
have
read
of
a
Gallant
addicted
to
uncleanness
,
who
at
last
meeting
with
a
beautiful
Dame
,
and
having
injoyed
his
fleshly
desires
of
her
,
he
found
her
in
the
morning
to
be
the
dead
body
of
one
that
he
had
formerly
been
naught
with
,
which
had
been
acted
by
the
Devil
all
night
,
and
left
dead
again
in
the
morning
;
so
that
the
Gallant
's
pleasure
ended
in
no
small
terror
.
And
thus
't
is
doubtless
with
all
sinful
pleasures
:
What
sin
is
there
so
sweet
or
profitable
,
that
is
worth
burning
in
hell
for
,
or
worth
shutting
out
of
heaven
for
?
&c.
But
,
Sixthly
,
When
men
commonly
take
part
with
sin
,
when
they
take
up
arms
in
the
defence
of
sin
,
and
in
defiance
of
the
commands
of
God
,
the
motions
of
the
spirit
,
and
the
checks
of
conscience
,
then
sin
is
in
dominion
;
he
that
readily
,
resolvedly
and
habitually
fights
sins
battels
,
is
sins
servant
,
and
without
all
peradventure
under
the
reign
and
dominion
of
sin
.
Look
,
as
we
groundedly
conclude
,
that
such
men
are
under
the
reign
and
dominion
of
that
King
,
that
they
readily
,
resolvedly
and
habitually
take
up
arms
to
fight
for
;
so
when
the
inward
faculties
of
the
soul
,
and
the
outward
members
of
the
body
,
do
readily
resolve
and
habitually
take
up
arms
to
fight
for
sin
,
then
and
there
sin
is
in
dominion
,
as
you
may
plainly
see
by
consulting
the
Scriptures
in
the
margent
;
Rom.
6.19
,
20.
Eph.
2.2
,
3.
Titus
3.3
.
but
where
the
soul
readily
,
resolvedly
and
habitually
strives
against
it
,
conflicts
with
it
,
and
makes
war
against
it
,
there
't
is
not
in
dominion
,
there
it
reigns
not
,
as
you
may
see
by
comparing
the
Scriptures
in
the
margent
together
.
Rom.
7.23
,
24.
Gal.
5.17
.
Rom.
8.13
.
That
man
that
can
truly
appeal
to
God
,
and
say
,
Lord
,
thou
that
knowest
all
hearts
and
things
,
thou
knowest
that
there
is
nothing
under
the
whole
heavens
that
I
am
so
desirous
and
ambitious
of
as
this
,
that
my
sins
may
be
subdued
,
that
my
strongest
lusts
may
be
mortified
,
and
that
those
very
corruptions
that
my
nature
,
constitution
and
complexion
is
most
inclined
to
,
may
be
brought
to
an
under
.
That
man
that
can
appeal
to
God
,
and
say
,
O
Lord
,
what
ever
becomes
of
me
,
I
will
never
be
reconciled
to
any
known
sin
;
yea
,
Lord
,
though
I
should
perish
for
ever
,
yet
I
am
resolved
to
fight
against
my
sins
for
ever
:
Let
God
do
what
he
will
against
me
,
I
will
do
all
I
can
against
my
sins
,
and
to
honour
my
God
;
that
man
is
not
under
the
reign
and
dominion
of
sin
.
But
,
Seventhly
,
When
sin
commonly
rises
by
opposition
,
then
it
reigns
.
Look
,
as
grace
,
when
it
is
in
the
Throne
,
it
rises
by
opposition
,
2
Sam.
6.22
.
I
will
yet
be
more
vile
.
Mark
10.47
,
Act.
4.6
.
to
the
34
&
5.40
,
41
,
42.
48.
And
many
charged
him
that
he
should
hold
his
peace
,
but
he
cryed
the
more
a
great
deal
,
Thou
son
of
David
,
have
mercy
on
me
;
so
when
sin
is
in
the
Throne
,
it
rises
higher
and
higher
by
opposition
.
As
the
more
water
you
cast
upon
Lime
,
the
more
fiercely
it
burns
;
so
when
sin
is
in
its
reign
and
dominion
,
it
flames
out
the
more
by
opposition
;
witness
the
Jews
malice
and
envy
against
Christ
,
which
when
it
received
but
a
little
easie
gentle
check
by
Pilate
,
Mark
15.12
,
13
,
14.
they
cryed
out
so
much
the
more
,
Crucifie
him
,
crucifie
him
.
A
man
that
is
under
the
reign
and
dominion
of
sin
,
is
like
the
Rainbow
;
the
Rainbow
is
never
on
that
side
of
the
world
,
that
the
Sun
is
,
but
wheresoever
it
appears
,
it
is
in
opposition
against
the
Sun
;
if
the
Sun
be
in
the
East
,
the
Rainbow
is
in
the
West
,
&c.
Where
sin
has
the
Throne
,
it
will
still
rise
higher
and
higher
by
opposition
;
reprove
a
swearer
for
swearing
,
and
he
will
swear
so
much
the
more
;
yea
many
times
he
will
swear
,
that
he
did
not
swear
,
when
indeed
he
did
;
and
so
it
holds
in
all
other
vices
that
the
sinner
is
given
up
to
.
'T
is
said
of
Catiline
,
that
he
was
a
compound
and
bundle
of
warring
lusts
and
vices
;
the
same
may
be
said
of
all
others
,
where
sin
is
in
dominion
.
But
,
Eighthly
and
lastly
,
If
the
Lord
Jesus
Christ
hath
not
dominion
over
you
,
then
sin
has
certainly
dominion
over
you
:
Rom.
6.17
,
18.
Christ
hath
no
dominion
over
that
soul
that
sin
hath
dominion
over
,
and
sin
hath
no
dominion
over
that
soul
that
Christ
hath
dominion
over
;
Christ
and
sin
cannot
have
dominion
over
the
same
soul
at
one
and
the
same
time
,
Christ's
dominion
is
destructive
and
inconsistent
with
sins
dominion
,
&c.
Quest.
But
how
shall
I
know
,
whether
the
Lord
Jesus
Christ
hath
dominion
over
my
soul
or
no
?
How
shall
I
know
whether
the
Lord
Jesus
Christ
be
my
Lord
,
or
no
?
For
if
I
can
but
groundedly
conclude
,
that
Christ
is
my
Lord
,
then
I
may
very
boldly
,
safely
and
undoubtedly
conclude
,
that
sin
is
not
my
Lord
;
but
if
Christ
be
not
my
Lord
,
I
may
more
than
fear
that
sin
is
certainly
my
Lord
.
Ans.
Sol.
Canst
thou
truly
say
,
in
the
presence
of
the
great
and
glorious
God
,
Psal.
139.23
,
24.
Psal.
26.2
.
Jer.
11.20
.
&
17.10
.
Prov.
17.3
.
1
Thes.
2.4
.
that
is
the
tryer
and
searcher
of
all
hearts
,
that
thou
hast
given
up
thy
heart
and
life
to
the
Rule
,
Authority
and
Government
of
Jesus
Christ
,
and
that
thou
hast
chosen
him
to
be
thy
Soveraign
Lord
and
King
,
and
art
truly
willing
to
submit
to
his
dominion
,
as
the
only
precious
and
righteous
,
holy
and
heavenly
,
sweet
and
pleasant
,
profitable
and
comfortable
,
safe
and
best
dominion
in
all
the
world
,
and
to
resign
up
thy
heart
,
thy
will
,
thy
affections
,
thy
life
,
thy
all
,
really
to
Christ
,
wholly
to
Christ
,
and
only
to
Christ
.
Canst
thou
truly
say
?
O
dear
Lord
Jesus
,
other
Lords
,
viz.
the
world
,
the
flesh
,
and
the
devil
,
have
had
dominion
too
long
over
me
;
Isa.
26.13
.
but
now
these
Lords
I
utterly
renounce
,
I
for
ever
renounce
,
and
do
give
up
my self
to
thee
,
as
my
only
Lord
,
beseeching
thee
to
rule
and
reign
over
me
for
ever
and
ever
:
O
Lord
,
though
sin
rages
,
and
Satan
roars
,
and
the
world
sometimes
frowns
,
Josh.
24.15
.
and
sometimes
fawns
,
yet
I
am
resolved
to
own
thee
as
my
only
Lord
,
and
to
serve
thee
as
my
only
Lord
;
my
greatest
fear
is
of
offending
thee
,
and
my
chiefest
care
shall
be
to
please
thee
,
and
my
only
joy
shall
be
to
be
a
praise
,
a
name
,
and
an
honour
to
thee
:
O
Lord
,
I
can
appeal
to
thee
in
the
sincerity
of
my
heart
,
that
though
I
have
many
invincible
weaknesses
and
infirmities
that
hang
upon
me
,
and
though
I
am
often
worsted
by
my
sins
,
and
overcome
in
an
hour
of
temptation
,
yet
thou
that
knowest
all
thoughts
and
hearts
,
thou
dost
know
that
I
have
given
up
my
heart
to
the
obedience
of
Jesus
Christ
,
and
do
daily
give
it
up
to
his
rule
and
government
,
and
't
is
the
earnest
desire
of
my
soul
,
above
all
things
in
this
world
,
that
Jesus
Christ
may
still
set
up
his
Laws
in
my
heart
,
and
exercise
his
dominion
over
me
.
Now
doubtless
there
is
not
the
weakest
Christian
in
the
world
,
but
can
venture
himself
upon
such
an
appeal
to
God
as
this
is
,
and
without
all
peradventure
,
where
such
a
frame
and
temper
of
spirit
is
,
there
the
dominion
of
Jesus
Christ
is
set
up
;
and
where
the
dominion
of
Christ
is
set
up
,
there
sin
has
no
dominion
;
Mat.
6.24
.
but
where
the
dominion
of
Christ
is
not
set
up
,
there
sin
is
in
full
dominion
.
Christ's
dominion
cannot
consist
with
sins
dominion
,
nor
sins
dominion
cannot
consist
with
Christ's
dominion
.
Now
by
these
eight
things
,
if
men
are
not
resolved
before
hand
to
put
a
cheat
upon
their
own
souls
,
they
may
know
whether
their
sins
have
dominion
over
them
or
no
,
and
so
accordingly
conclude
for
or
against
themselves
.
But
,
Fifteenthly
and
lastly
,
A
godly
man
may
argue
thus
.
There
is
no
condemnation
to
them
,
who
walk
not
after
the
flesh
,
Walking
in
Scripture
,
signifies
to
hold
on
a
course
of
life
,
Gen.
5.22
.
&
17.1
.
but
after
the
spirit
,
Rom.
8.1
.
But
I
walk
not
after
the
flesh
but
after
the
spirit
,
therefore
there
is
no
condemnation
to
me
.
Walking
after
the
flesh
,
notes
a
course
of
sin
;
and
walking
after
the
spirit
,
notes
a
course
of
godliness
:
Now
to
such
as
keep
off
from
a
course
of
sin
,
and
that
keep
on
in
a
course
of
godliness
,
there
is
no
condemnation
,
there
is
not
one
condemnation
;
for
God
the
father
won't
condemn
such
a
person
,
nor
Jesus
Christ
won't
condemn
such
a
person
,
nor
the
holy
spirit
won't
condemn
such
a
person
,
nor
the
word
of
grace
won't
condemn
such
a
person
,
nor
no
commandment
or
threatnings
will
condemn
such
a
person
,
no
nor
such
a
mans
own
heart
nor
conscience
(
if
it
be
rightly
informed
)
won't
condemn
him
;
and
therefore
well
may
the
holy
Ghost
say
to
such
a
one
,
there
is
no
condemnation
to
such
a
one
,
there
is
not
one
condemnation
,
&c.
☞
Now
,
thus
you
see
,
by
comparing
spiritual
things
with
spiritual
things
,
and
by
a
rational
arguing
from
Scripture
,
a
man
may
attain
unto
a
comfortable
certainty
of
his
gracious
state
,
and
safely
and
groundedly
conclude
his
interest
in
Christ
.
Now
this
assurance
of
Gods
favour
,
by
the
witnessing
of
our
own
spirits
,
which
assurance
is
deduced
by
way
of
argument
syllogistically
,
is
more
easily
attained
than
many
(
may
I
not
say
,
than
most
)
Christians
imagine
;
for
let
a
gracious
man
but
clear
himself
of
heart-condemning
sins
,
1
Joh.
3.20
,
21.
and
rationally
argue
as
before
has
been
hinted
,
and
he
will
speed●ly
reach
to
some
comfortable
supporting
,
soul-satisfying
,
and
soul-quieting
assurance
,
there
being
an
infallible
connexion
between
the
forementioned
graces
,
and
future
glory
.
These
fifteen
arguments
may
well
be
lookt
upon
as
fifteen
sure
and
infallible
evidences
of
the
goodness
and
happiness
of
a
Christians
estate
.
O
that
you
would
often
,
every
day
think
on
this
,
viz.
That
the
undoubted
verity
of
Gods
promises
,
proveth
an
inseparable
connexion
between
true
faith
and
eternal
glory
,
John
3.14
,
15
,
16.
And
as
Moses
lifted
up
the
Serpent
in
the
wilderness
,
even
so
must
the
Son
of
man
be
lifted
up
;
That
whosoever
believeth
in
him
,
should
not
perish
,
but
have
eternal
life
.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
on
him
,
should
not
perish
,
but
have
everlasting
life
.
John
5.24
.
Verily
,
verily
(
these
serious
asseverations
or
protestations
amount
almost
to
an
oath
)
I
say
unto
you
,
he
that
heareth
my
words
,
and
believeth
on
him
that
sent
me
,
hath
everlasting
life
,
and
shall
not
come
into
condemnation
,
but
is
passed
from
death
to
life
.
John
3.36
.
He
that
believeth
on
the
Son
,
hath
everlasting
life
.
(
He
hath
it
in
the
promise
,
he
hath
it
in
the
first
Fruits
,
Rom.
8.23
.
he
hath
it
in
the
earnest
,
Ephes.
1.13
,
14.
and
he
hath
it
in
Christ
his
Head
,
Ephes.
2.6
.
)
Mark
16.16
.
He
that
believeth
and
is
Baptised
,
shall
be
saved
,
he
that
believeth
not
shall
be
damned
.
1
Pet.
2.6
.
Behold
I
lay
in
Sion
a
chief
Corner
stone
,
Elect
precious
,
and
he
that
believeth
on
him
,
shall
not
be
confounded
.
John
6.40
.
And
this
is
the
will
of
him
that
sent
me
,
that
every
one
which
seeth
the
Son
,
and
believeth
on
him
,
may
have
everlasting
life
,
and
I
will
raise
him
up
at
the
last
day
.
Verse
47.
Verily
,
verily
I
say
unto
you
,
he
that
believeth
on
me
,
hath
everlasting
Life
.
John
2.25
.
Jesus
said
unto
her
,
I
am
the
Resurrection
and
the
Life
,
he
that
believeth
in
me
,
though
he
were
dead
,
yet
shall
he
live
.
Verse
26.
And
whosoever
liveth
,
and
believe●h
in
me
,
shall
never
dye
.
John
20.31
.
But
these
are
written
,
that
ye
may
believe
that
Iesus
is
the
Christ
the
Son
of
God
,
and
that
believing
,
ye
might
have
life
through
his
name
.
Look
as
certainly
as
the
unbeliever
shall
be
cast
into
outer
darkness
,
so
certainly
shall
the
Believer
be
partaker
of
the
glorious
inheritance
of
the
Saints
in
light
;
for
certainly
the
Promises
are
as
true
as
the
threatnings
,
Acts
16.30
,
31.
Believe
on
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
.
Josh.
23.14
.
chap.
21.45
.
The
Apostle
speaks
not
doubtingly
,
perhaps
thou
shalt
be
saved
,
nor
they
do
not
say
,
Believe
on
the
Lord
Jesus
Christ
,
and
it
may
be
thou
mayest
go
to
Heaven
,
but
they
speak
boldly
,
confidently
,
peremptorily
,
believe
on
the
Lord
Jesus
Christ
and
thou
shalt
be
saved
.
O
my
Soul
,
what
greater
certainty
and
security
can
any
man
have
,
than
the
infallible
promise
of
that
God
that
is
truth
it self
,
who
will
not
,
who
cannot
deny
his
word
.
but
the
same
love
and
free
Grace
that
moved
him
to
infuse
grace
into
his
childrens
souls
,
will
move
him
also
to
keep
the
word
that
is
gone
out
of
his
mouth
,
and
to
make
good
whatever
he
hath
promised
;
thus
you
evidently
see
that
the
Promises
prove
an
inseparable
connexion
between
Grace
and
glory
,
between
Faith
and
everlasting
Life
;
so
that
let
me
but
prove
that
I
have
a
saving
Faith
,
and
the
Scriptures
last
cited
,
prove
infallibly
that
I
shall
be
saved
.
O
labour
as
for
life
,
daily
to
give
a
firm
and
fixed
assent
to
the
truth
of
those
blessed
Promises
last
cited
,
and
hold
it
as
an
indisputable
and
inviolable
Principle
,
That
whosoever
believeth
on
the
Lord
Jesus
Christ
,
or
whosoever
hath
received
Christ
as
his
Lord
and
Saviour
,
shall
be
certainly
saved
.
1
Tim.
1.15
.
1
John
1.9
.
Heb.
6.17
,
18.
●zek.
32.11
.
and
chap.
18.32
.
1
John
5.10.14
.
Jam.
2
19.
This
is
the
person
that
hath
the
Word
,
the
Promise
,
the
Covenant
,
the
Oath
of
that
God
that
cannot
possibly
lye
,
or
dye
for
the
pardon
of
his
sin
,
and
for
the
Salvation
of
his
Soul
.
Now
O
my
Soul
,
what
security
couldest
thou
ask
more
of
a
deceitful
man
,
than
that
which
the
great
Iehovah
,
●he
faithful
God
of
his
own
accord
hath
given
to
thee
,
viz.
his
word
,
and
his
.
Oath
.
Now
not
to
believe
God
upon
his
Promise
and
Oath
,
is
to
make
him
a
Lyar
,
yea
the
worst
of
Lyars
;
yea
,
't
is
to
do
worse
than
the
D●vils
●●r
they
believe
and
tremble
.
Though
the
word
of
the
Lord
des●rves
the
greatest
credit
that
any
mortals
can
give
unto
it
,
(
he
being
truth
it self
that
hath
said
it
)
though
it
had
no
Oaths
,
nor
no
Asseverations
to
be
its
surety
,
yet
God
in
his
infinite
condescending
love
to
poor
sinners
,
that
he
may
sink
the
truth
of
what
he
saith
deeper
into
the
hearts
and
minds
of
his
people
,
and
leave
the
fairer
and
fuller
print
in
our
assents
to
the
same
,
he
sets
on
the
word
of
Promise
with
the
weight
of
Asseverations
and
Oaths
;
yea
,
and
to
all
these
he
hath
annexed
his
Broad
Seal
,
the
Lords
Supper
,
and
the
Privy
Seal
of
his
Spirit
:
O
unreasonable
unbelief
!
shall
not
the
Oath
of
God
silence
all
Disputes
?
A
man
would
never
desire
of
any
honest
man
,
so
much
as
God
hath
condescended
to
,
for
the
confirmation
of
our
Faith
,
witness
his
Promises
,
his
Covenant
,
his
Oath
,
and
his
Seals
;
and
therefore
let
us
give
glory
to
him
by
believing
,
and
quietly
rest
upon
his
faithfulness
.
O
Sirs
,
that
soul
that
dares
not
take
his
sanctification
as
an
evidence
(
yea
,
as
a
choice
and
sure
evidence
)
of
his
interest
in
Christ
,
and
of
the
Lords
precious
love
to
him
,
according
to
the
Promises
of
his
favour
and
Grace
(
several
of
which
hath
been
but
now
under
consideration
)
that
Soul
ought
to
acknowledg
it
as
his
sin
,
yea
as
his
great
sin
,
for
which
he
deserves
to
be
smartly
rebuked
,
as
making
God
a
loud
Lyar.
O
my
friends
,
it
is
a
spiritual
peevishness
,
and
sinful
crossness
that
keeps
many
good
men
and
women
long
in
a
sad
,
dark
,
doubting
,
perplexed
,
and
disconsolate
condition
;
and
certainly
't
is
no
small
sin
to
set
light
by
any
work
of
the
blessed
Spirit
,
and
the
joy
,
comfort
,
and
peace
that
we
might
have
by
it
;
ah
how
many
are
there
that
fear
the
Lord
,
who
quench
,
grieve
,
vex
,
and
provoke
the
holy
Spirit
,
by
denying
his
work
,
and
by
quarrelling
against
themselves
,
and
the
blessed
work
of
the
Spirit
in
them
?
Certainly
't
is
the
duty
of
every
Christian
to
hear
as
well
what
can
be
said
for
him
,
as
what
can
be
said
against
him
:
Many
poor
,
Psal.
77.2
.
Psal.
88.
Job
15.11
.
chap.
16.8
,
9.
weak
(
and
yet
sincere
)
Chr
stians
are
often
apt
to
be
too
sowre
,
rigid
and
bitter
against
their
own
souls
,
they
love
to
practise
a
merciless
severity
against
themselves
;
they
do
not
indifferently
,
impartially
consider
how
the
case
stands
between
God
and
their
own
souls
.
It
is
in
this
case
,
as
Solomon
speaks
in
another
.
There
is
that
maketh
himself
rich
,
Prov.
13.7
.
Ever
since
man
ceased
to
be
what
he
should
be
,
he
striveth
to
seem
to
be
what
he
is
not
.
It
is
not
the
outward
shew
,
that
shews
what
things
are
.
and
yet
hath
nothing
.
And
there
is
that
maketh
himself
poor
,
and
yet
hath
great
Riches
.
That
is
,
there
be
those
in
the
world
that
pretend
they
are
rich
,
and
make
a
shew
before
men
as
if
they
were
men
of
great
estates
,
whereas
indeed
they
are
exceeding
poor
and
needy
.
There
are
not
a
few
that
stretch
their
wing
beyond
their
nest
,
that
bear
a
port
beyond
their
Estates
,
that
trick
up
themselves
with
other
mens
plumes
,
laying
it
on
above
measure
in
cloaths
,
in
high
entertainments
,
in
stately
Buildings
,
in
great
Attendance
,
&c.
when
not
worth
one
groat
in
all
the
World
,
but
either
they
dye
in
Prison
,
or
lay
the
key
under
the
door
,
or
compound
for
twelve
pence
in
the
pound
,
&c.
And
there
are
others
again
that
are
exceeding
rich
and
wealthy
,
and
yet
feign
themselves
,
and
look
upon
themselves
to
be
very
poor
and
needy
.
To
apply
this
spiritually
.
'T
is
the
damning
sin
of
the
self-flattering
Hypocrite
,
Rev.
3.17
.
to
make
himself
rich
,
to
make
himself
significant
,
to
make
his
condition
better
than
't
is
:
And
it
is
the
vanity
,
the
folly
,
of
some
sincere
Christians
,
to
make
their
condition
worse
than
indeed
it
is
,
to
make
themselves
more
miserable
and
unhappy
than
indeed
they
are
.
Ah
Christians
,
't
is
sad
with
you
,
t●s
night
with
you
,
when
you
read
over
the
evidences
of
Gods
love
to
your
souls
,
as
a
man
does
a
Book
which
he
intends
to
confute
.
Is
it
not
sad
when
Christians
shall
study
hard
to
find
evasions
to
wheel
off
all
those
comforts
,
refreshings
,
cheerings
,
and
supports
,
that
are
tendered
to
them
that
are
due
to
them
,
and
that
they
may
upon
Gospel-grounds
justly
claim
as
their
portion
,
as
their
inheritance
.
And
O
that
all
such
Christians
would
seriously
and
frequently
lay
to
heart
these
eight
things
.
First
,
that
they
highly
dishonour
the
blessed
God
,
and
the
work
of
his
Grace
,
by
denying
that
which
he
hath
done
for
them
,
and
wrought
in
them
.
Secondly
,
they
are
spiritual
Murderers
,
they
are
self-Murderers
,
they
are
soul-Murderers
;
for
by
this
means
they
stab
and
wound
their
own
precious
souls
and
Consciences
through
and
through
,
with
many
a
deadly
dart
.
Now
is
there
any
Murder
like
to
spiritual
Murder
,
to
self-Murder
,
to
soul-Murder
?
surely
no.
But
,
Thirdly
,
They
are
Thieves
,
for
by
this
means
they
rob
their
own
precious
souls
of
that
joy
,
peace
,
comfort
,
rest
,
content
,
assurance
,
and
satisfaction
,
which
otherwise
they
might
enjoy
.
Now
there
is
no
theft
to
spiritual
theft
,
and
of
all
spiritual
theft
,
there
is
none
to
that
which
reaches
the
precious
and
immortal
soul
.
Mark
all
prevalent
Disputes
about
our
personal
integrity
,
they
do
hold
off
the
Application
and
tasts
of
comfort
,
though
they
do
not
disanul
the
title
and
right
.
Even
the
good
man
will
walk
uncomfortably
so
long
as
he
concludes
,
and
strongely
fears
that
his
Estate
is
sinful
;
for
sensible
comfort
riseth
or
falleth
,
cometh
on
,
or
goeth
off
,
according
to
the
strength
of
our
judgment
and
present
apprehensions
;
observe
,
it
is
not
what
indeed
our
estate
is
,
but
what
we
judg
of
it
,
which
breeds
in
us
sensible
comfort
,
or
discomfort
,
a
false
heart
may
(
even
)
break
with
a
timpany
of
foolish
joy
upon
an
erring
perswasion
o●
his
estate
,
and
so
may
a
sound
sincere
heart
be
very
heavy
and
disconsolate
upon
an
unsound
misconstruction
and
judging
of
its
true
condition
.
But
,
Fourthly
,
They
bear
false
witness
against
Christ
,
his
Spirit
,
their
own
Souls
,
and
the
work
of
Grace
that
is
wrought
in
them
.
O
how
many
dark
,
doubting
,
drooping
Christians
are
there
,
who
,
if
you
could
give
them
ten
thousand
worlds
,
yet
would
never
be
brought
to
bear
false
witness
against
their
poorest
Neighbour
,
Brother
,
or
Friend
,
and
that
out
of
Conscience
,
because
of
that
Command
,
Thou
shalt
not
bear
false
witness
,
&c.
who
yet
make
no
Conscience
,
no
bones
of
it
,
frequently
to
bear
witness
against
the
Lord
Jesus
Christ
,
and
his
gracious
works
upon
their
own
hearts
?
But
,
Fifthly
,
they
joyn
with
Satan
and
his
work
,
and
his
suggestions
,
and
with
that
strong
party
he
has
in
them
,
against
the
Lord
Jesus
Christ
and
his
work
,
and
his
weak
party
in
them
.
See
Mr.
Dod
on
the
Commandments
,
p.
310
,
311.
and
p.
321
,
322
,
323
,
324.
Sin
is
Satans
work
,
and
Grace
is
Christs
work
:
Now
how
sad
is
it
to
see
a
Christian
fall
in
with
Satans
work
in
him
,
against
the
work
of
Christ
that
is
in
him
.
Satan
has
a
strong
party
in
their
souls
,
and
Christ
has
but
a
weak
party
;
now
how
unjust
is
it
for
them
to
help
the
strong
against
the
weak
,
when
they
should
upon
many
accounts
be
a
helping
the
w●ak
against
the
strong
,
a
helping
the
Lord
against
the
mighty
,
a
helping
weak
grace
against
strong
and
mighty
corruptions
:
An
how
skilful
and
careful
are
many
weak
Christians
to
make
head
against
the
work
of
Christ
in
their
own
Souls
,
and
to
plead
hard
for
Satan
and
his
works
in
them
,
as
if
they
had
received
a
Fee
from
him
to
plead
against
Christ
and
their
own
Souls
.
O
Christians
,
that
you
would
be
wise
at
last
,
and
let
Baal
plead
for
Baal
,
let
Satan
plead
for
himself
,
but
do
you
plead
for
Christ
and
that
seed
of
God
that
is
in
you
.
Well
,
remember
this
,
John
1.3
,
9.
that
as
fire
is
often
hid
under
the
embe●s
,
so
grace
is
often
hid
under
many
soul
distempers
;
and
as
a
little
fire
is
fire
,
though
it
be
even
smothered
under
the
embers
,
so
a
little
Grace
is
Grace
,
though
it
be
even
smothered
under
much
corruption
:
Now
by
these
short
hints
,
you
may
easily
perceive
how
many
Royal
Commands
these
poor
Christians
transgress
,
who
deny
and
bely
the
blessed
work
of
the
Lord
in
them
.
But
,
Sixthly
,
They
rob
the
Spirit
of
all
the
honour
and
glory
that
is
due
unto
him
for
that
blessed
work
of
grace
and
holyness
that
he
has
formed
up
in
their
hearts
;
O
what
a
grief
and
dishonour
must
it
be
to
the
holy
Spirit
,
that
when
he
hath
put
forth
a
power
in
mens
hearts
,
Rom.
8.11
.
equivalent
to
that
by
which
the
world
was
created
,
and
by
which
Christ
was
raised
from
the
dead
,
to
find
it
overlookt
,
and
not
at
all
acknowledged
.
Spiritus
sanctus
est
res
delicata
,
the
Holy
Spirit
is
a
very
tender
thing
,
but
do
these
poor
doubting
Souls
carry
it
●enderly
to
him
,
surely
no.
Dear
Christians
,
the
standing
Law
of
Heaven
is
,
Quench
not
the
Spirit
,
1
Thes.
5.19
.
Now
if
the
word
Spirit
is
not
here
taken
essentially
,
for
the
three
persons
in
Trinity
,
nor
yet
metonymically
,
for
the
fruits
of
the
spirit
,
but
Hypostatically
,
for
the
Third
person
in
Trinity
,
(
as
some
conceive
)
then
you
must
remember
that
you
may
grieve
and
quench
the
Spirit
,
1.
Not
only
by
your
enormities
,
Isa.
63.10
.
2.
Nor
only
by
refusing
the
Cordials
and
comforts
that
he
brings
to
your
doors
;
yea
that
he
puts
to
your
mouths
,
Psal.
77.2
.
3.
Nor
only
by
slighting
and
despising
his
gracious
actings
in
others
,
Acts
2.13
.
4.
Nor
only
by
Fathering
those
sins
and
vanities
upon
him
,
Mark
,
you
cannot
despise
the
gifts
or
graces
of
any
that
are
sincere
,
but
by
interpretation
,
you
judg
the
Spirit
,
and
despise
the
Spirit
,
as
it
is
said
of
the
poor
in
Prov.
17.5
.
that
are
only
the
B●ats
and
fruits
of
Satan
and
your
own
hearts
.
But
also
in
the
fifth
place
,
by
misjudging
and
miscalling
the
precious
Grace
that
he
has
wrought
in
your
Souls
,
as
by
judging
and
calling
your
Faith
fancy
,
your
sincerity
hypocrisie
,
your
W
sdom
folly
,
your
light
darkness
,
your
zeal
wild-fire
,
&c.
Now
O
S●rs
,
will
you
make
Conscience
,
yea
much
Conscience
of
Quenching
the
Spirit
in
the
four
first
respects
,
and
will
you
make
no
Conscience
of
Quenching
the
Spirit
in
this
fifth
and
last
respect
?
O
how
can
this
be
!
O
why
should
this
be
?
But
,
Seventhly
,
They
keep
Grace
at
a
very
great
under
,
for
how
can
Grace
spring
,
and
thrive
,
and
flourish
,
and
increase
in
the
soul
,
when
the
soul
is
full
of
daily
fears
and
doubts
,
that
the
root
of
the
matter
is
not
in
it
,
or
that
the
root
is
still
unsound
,
Job
19.28
.
1
Thes.
1.5
.
or
that
the
work
that
is
past
upon
it
,
is
not
a
work
in
power
,
or
that
t
is
not
a
special
and
peculiar
work
,
but
some
common
work
of
the
spirit
,
which
a
man
may
have
and
go
to
Hell
?
But
,
E●ghthly
and
lastly
,
They
very
much
discourage
,
dishearten
,
and
d●sanimate
many
poor
weak
Christians
,
who
observing
of
them
(
of
whom
they
have
had
very
high
and
honourable
thoughts
,
for
the
Grace
of
God
that
they
have
judged
to
be
in
them
)
to
be
still
a
questioning
of
their
integrity
,
and
still
a
doub●ing
of
the
graciousness
and
goodness
of
their
conditions
,
do
begin
to
question
their
own
Estates
and
conditions
,
yea
,
and
many
times
peremptorily
to
conclude
,
that
surely
they
have
no
grace
,
they
have
no
inter●st
in
Christ
,
and
that
all
this
while
they
have
but
put
a
cheat
upon
their
own
souls
.
Now
O
that
all
poor
,
weak
,
dark
,
doubting
Christians
would
never
leave
praying
over
these
eight
things
and
pondering
upon
these
eight
things
,
till
they
are
perfectly
cured
of
that
spiritual
malady
that
they
have
been
long
labouring
under
,
and
which
has
been
very
prejudicial
to
the
peace
and
comfort
of
their
own
souls
.
Dear
hearts
,
a
gracious
soul
may
safely
,
boldly
,
constantly
,
and
groundedly
say
that
which
the
Word
of
the
Lord
saith
:
Now
the
Word
of
the
Lord
saith
,
Matth.
5.3
,
4
,
6
,
8.
That
the
poor
in
spirit
are
blessed
,
and
that
they
that
mourn
are
blessed
,
and
that
they
that
hunger
and
thirst
after
Righteousness
are
blessed
,
and
that
they
that
are
pure
in
heart
are
blessed
,
and
therefore
he
is
blessed
.
And
assuredly
he
that
cannot
embrace
and
seal
to
these
as
true
and
blessed
evidences
of
a
safe
and
happy
condition
,
is
greatly
to
lament
and
mourn
over
his
unbelief
,
and
earnestly
to
seek
the
Lord
to
perswade
his
heart
,
and
to
satisfy
and
over-power
his
Soul
in
this
thing
,
as
the
poor
man
in
the
Gospel
did
,
Mark
9.24
.
And
straightway
the
Father
of
the
Child
cryed
out
with
tears
,
Lord
I
Believe
,
help
my
unbelief
.
O
Sirs
,
the
condition
of
the
Promises
last
cited
,
being
fulfilled
,
the
Promises
themselves
must
certainly
and
infallibly
be
fulfilled
,
else
the
great
and
blessed
God
should
lye
,
Josh.
21.45
.
chap.
23.14
,
15.
1
John
5.10
,
11
,
12.
be
unrighteous
,
unfaithful
,
and
deny
himself
,
which
is
as
impossible
as
for
God
to
dye
,
or
to
send
another
Saviour
,
or
to
give
his
glory
to
Graven
Images
.
Ass●redly
the
too
hard
,
the
too
harsh
,
the
too
severe
,
the
too
jealous
thoughts
and
conjectures
,
and
the
too
humble
(
if
I
may
so
speak
)
censures
and
surmises
that
many
weak
doubting
Christians
have
of
themselves
,
or
of
the
goodness
or
graciousness
of
their
Estates
(
by
reason
of
the
weakness
of
their
Graces
,
or
depth
of
melancholy
,
or
the
present
prevalency
of
some
unmortified
lusts
,
or
the
subtilty
of
Satan
)
shall
never
make
void
the
faithfulness
of
God
,
or
the
Promises
of
God
,
which
in
Christ
Jesus
are
all
Yea
and
Amen
.
Doubtless
God
will
never
shut
any
poor
weak
doubting
Christian
out
of
Heaven
,
2
Cor.
1.20
.
because
through
bashfulness
or
an
excess
of
modesty
,
or
the
present
darkness
tha●
is
upon
his
understanding
,
or
through
the
ungroundedness
of
some
strong
fears
of
an
eternal
miscarriage
,
he
cannot
entertain
such
good
thoughts
,
such
honest
thoughts
,
such
gracious
thoughts
of
himself
,
or
of
the
goodness
or
happiness
of
his
condition
,
as
he
should
entertain
,
and
as
he
would
entertain
,
if
once
he
could
but
be
too
hard
for
the
World
,
the
Flesh
,
and
the
Devil
.
O
that
you
would
remember
this
for
ever
,
viz.
That
the
Lord
never
makes
any
Promises
to
support
,
comfort
,
cheer
,
and
encourage
his
people
against
their
sadness
,
darkness
,
doubts
and
droopings
,
but
they
shall
support
,
comfort
,
cheer
,
and
encourage
his
poor
people
in
that
condition
,
for
otherwise
the
Lord
should
provide
means
for
an
end
,
out
of
his
infinite
Wisdome
,
love
,
and
tender
care
and
compassion
towards
his
people
,
and
yet
they
should
never
attain
that
end
,
but
thus
to
imagine
is
no
small
folly
;
yea
,
't
is
little
less
than
Blasphemy
.
Well
Sirs
,
this
is
to
be
for
ever
remembred
,
viz.
That
whatsoever
gift
or
Grace
of
God
in
man
brings
him
within
the
compass
of
Gods
Promises
of
eternal
favours
and
mercies
,
that
gi●t
,
that
Grace
must
needs
be
an
infallible
sign
or
evidence
of
Salvation
;
but
such
are
the
gifts
and
Graces
specified
in
the
fifteen
particulars
but
now
cited
,
and
therefore
that
Soul
that
really
finds
those
gifts
and
Graces
in
himself
(
or
any
of
them
)
shall
certainly
be
saved
.
But
,
The
Ninth
Maxim
or
Consideration
.
NInthly
,
Consider
this
,
That
in
divers
men
there
are
divers
degrees
of
Assurance
,
and
in
one
and
the
same
gracious
Soul
,
there
are
different
degrees
of
Assurance
at
divers
times
,
but
there
is
in
no
man
at
any
time
in
this
life
,
perfection
of
degrees
,
for
our
understanding
and
knowledg
in
this
Life
is
imperfect
,
both
as
to
the
faculty
and
its
acts
,
1
Cor.
13.12
.
For
now
we
see
through
a
glass
darkly
(
Gr.
in
a
Riddle
)
but
then
face
to
face
:
Now
I
know
in
part
,
but
then
shall
I
know
even
[
](A29686-e34540-b)*
*
As
,
is
not
a
note
of
equality
,
but
likeness
,
so
that
the
sense
may
be
this
,
look
as
God
knoweth
me
after
a
manner
agreeable
to
his
infinite
excellency
,
so
shall
I
know
God
according
to
my
capacity
,
not
obscurely
,
but
perfectly
,
as
it
were
face
to
face
.
as
also
I
am
known
.
A
clear
distinct
,
immediate
,
full
and
perfect
knowledg
of
God
is
desirable
on
earth
,
but
we
shall
never
attain
to
it
till
we
come
to
Heaven
,
this
Well
is
deep
,
and
for
the
most
part
we
want
a
Bucket
to
draw
withal
,
the
best
of
men
can
better
tell
what
God
is
not
,
than
what
he
is
;
the
most
acute
and
judicious
in
Divine
knowledg
,
have
and
must
acknowledg
their
ignorance
,
witness
that
great
Apostle
Paul
,
who
learned
his
Divinity
among
the
Angels
,
and
had
the
Holy
Ghost
for
his
immediate
Tutor
,
yet
he
confesses
that
he
knew
but
in
part
;
certainly
there
is
no
man
under
heaven
that
hath
such
a
perfect
,
compleat
and
full
assurance
of
his
Salvation
(
in
an
ordinary
way
)
as
that
one
degree
cannot
be
added
to
the
former
;
Neither
is
there
any
repugnancy
in
asserting
an
infallible
assurance
,
and
denying
a
perfect
assurance
,
for
I
infallibly
know
that
there
is
a
God
,
and
that
this
God
is
holy
just
and
true
,
and
yet
I
have
no
perfect
knowledg
of
a
Deity
,
nor
of
the
holiness
justice
and
truth
of
God
,
for
in
this
life
the
most
knowing
man
knows
but
in
part
:
Dear
friends
,
in
the
Church
of
Christ
there
are
Believers
of
several
growths
,
there
are
Fathers
,
young
men
,
Children
and
Babes
,
1
John
1.13
,
14.
1
Pet.
2.2
.
And
as
in
most
families
there
are
commonly
more
Children
and
Babes
than
grown
men
;
so
in
the
Church
of
Christ
there
are
commonly
more
weak
staggering
doubting
Christians
than
there
are
strong
ones
,
grown
up
to
a
full
assurance
.
Some
think
,
that
as
soon
as
they
be
assured
,
they
must
needs
be
void
of
all
fears
,
and
filled
with
all
joy
in
believing
;
but
this
is
a
real
mistake
,
for
glorious
and
ravishing
joy
is
a
separable
accident
from
Assurance
,
nor
yet
doth
Assurance
exclude
all
doubts
and
fears
,
but
only
such
doubts
and
fears
as
ariseth
from
infidelity
and
reigning
hypocrisy
.
But
,
The
Tenth
Maxim
or
Consideration
.
TEnthly
,
Consider
we
have
no
ground
from
Scripture
to
expect
that
God
should
either
by
a
Voice
from
Heaven
,
or
by
sending
an
Angel
from
about
his
Throne
,
or
by
any
glorious
apparitions
or
strong
impressions
,
or
by
any
extraordinary
way
of
Revelations
,
assure
us
that
we
do
believe
,
or
that
our
Grace
is
true
,
or
that
our
interest
in
God
and
Christ
is
certain
,
or
that
our
pardon
is
sealed
in
Heaven
,
or
that
we
are
in
a
justified
state
,
and
that
we
shall
be
at
last
undoubtedly
saved
,
O
no!
But
we
are
to
use
all
those
blessed
helps
and
means
that
are
appointed
by
God
,
and
common
to
all
Believers
,
for
the
obtaining
of
a
particular
Assurance
that
we
are
Believers
,
and
that
our
state
is
good
,
and
that
we
have
a
special
propriety
in
Christ
,
and
in
all
the
fundamental
good
that
comes
by
him
.
Mark
,
he
that
will
receive
no
establishment
,
no
comfort
,
no
peace
,
no
assurance
,
except
it
be
administred
by
the
hand
of
an
Angel
,
and
witnessed
to
by
some
Voice
from
Heaven
,
&c.
will
certainly
live
and
dye
without
establishment
,
comfort
,
peace
,
or
assurance
.
Gregory
tells
us
of
a
Religious
Lady
of
the
Empresses
Bed-Chamber
,
Vide
Gregorii
Epistolae
á
Lapide
in
8.
ad
Rom.
v.
16.
whose
name
was
Gregoria
,
that
being
much
troubled
about
her
Salvation
,
did
write
unto
him
,
That
she
should
never
cease
importuning
of
him
,
till
he
had
sent
her
word
that
he
had
received
a
Revelation
from
Heaven
that
her
sins
were
pardoned
and
that
she
was
saved
.
To
whom
he
returned
this
Answer
,
That
it
was
a
hard
,
and
altogether
a
useless
matter
which
she
required
of
him
;
It
was
difficult
for
him
to
obtain
,
as
being
unworthy
to
have
the
secret
Counsels
of
God
to
be
imparted
to
him
,
and
it
was
as
unprofitable
for
her
to
know
;
and
that
first
,
because
such
a
Revelation
might
make
her
too
secure
;
and
secondly
,
because
it
was
impossible
for
him
to
demonstrate
and
make
known
unto
her
or
any
other
,
the
truth
and
infallibility
of
the
Revelation
which
he
had
received
,
to
be
from
God
,
so
that
should
she
afterwards
call
into
question
the
truth
of
it
,
as
well
she
might
,
her
troubles
and
doubtings
concerning
her
Salvation
would
have
been
as
great
as
they
were
before
.
O
therefore
let
all
Believers
that
would
have
sure
establishment
,
sound
comfort
,
lasting
Peace
,
and
true
and
sweet
assurance
of
the
love
of
God
,
and
of
their
interest
in
Christ
,
&c.
take
heed
of
flying
unto
Revelations
,
Visions
or
Voices
from
Heaven
to
assure
them
of
their
Salvation
,
and
of
the
love
of
God
,
and
of
their
interest
in
Christ
,
&c.
If
you
who
are
advantaged
to
consult
H
story
,
please
to
do
it
,
you
will
find
upon
Record
,
that
where
one
hath
been
mistaken
about
searching
his
own
heart
,
and
trying
his
wayes
,
and
observing
the
frame
and
temper
of
his
own
spirit
,
many
hundreds
have
been
eternally
deceived
and
deluded
by
Voices
,
Visions
,
Apparitions
,
Revelations
,
2
Thes.
2.9
,
10
,
11
,
12.
and
strange
impulses
and
strong
impressions
,
especially
among
the
Romanists
;
and
within
these
few
years
,
have
not
many
hundreds
in
this
Nation
fallen
under
the
same
woful
delusions
,
who
are
all
for
crying
up
a
Light
within
,
and
a
Christ
within
,
&c.
And
this
you
are
seriously
and
Conscientiously
to
observe
in
opposition
to
the
Pap●sts
,
who
boldly
and
stoutly
affirm
,
That
assurance
of
a
mans
Salvation
can
be
had
by
no
other
means
than
by
extraordinary
Revelation
:
Witness
the
Councel
of
Trent
,
who
have
long
since
said
,
That
if
any
man
say
that
he
knoweth
he
shall
certainly
persevere
,
or
infallibly
be
assured
of
his
Election
,
except
he
have
this
by
special
Revelation
,
let
him
be
Anathema
.
Without
all
peradventure
God
will
one
day
cross
and
curse
such
a
wicked
Councel
that
curseth
,
that
Anathematizeth
his
people
for
asserting
and
maintaining
that
that
may
certainly
be
obtained
in
this
life
,
as
I
have
sufficiently
proved
by
ten
Arguments
in
my
Treatise
called
Heaven
on
Earth
,
from
page
1.
to
page
26.
I
think
there
is
a
great
truth
in
that
confession
of
Faith
that
saith
,
that
infallible
Assurance
doth
not
so
belong
to
the
essence
of
Faith
,
1
John
5.13
.
Isa.
50.10
.
Mark
9
24.
1
Cor.
2.12
.
1
John
4.13
,
14.
Heb.
6.11
,
12.
Ephes.
3.17
,
18
,
19.
2
Pet.
1.10
.
but
that
a
true
Believer
may
wait
long
,
and
confl●ct
with
many
difficulties
before
he
be
partaker
of
it
;
yea
,
being
enabled
by
the
Spirit
to
know
the
things
which
are
freely
given
him
of
God
,
he
may
without
any
extraordinary
revelation
,
in
the
right
use
of
ordinary
means
,
attain
thereunto
;
and
therefore
't
is
the
duty
of
every
one
to
give
all
diligence
to
make
his
Calling
and
Election
sure
.
But
,
The
Eleventh
Maxim
or
Consideration
.
ELeventhly
,
Consider
that
probabilities
of
Grace
,
of
sincerity
,
of
an
interest
in
Christ
,
and
of
Salvation
,
may
be
a
very
great
stay
,
and
a
singular
support
,
and
a
special
cordial
and
comfort
to
abundance
of
precious
Christians
that
want
that
sweet
and
blessed
Assurance
that
their
Souls
do
earnestly
breath
and
long
after
.
There
are
doubtless
many
thousands
of
the
precious
Sons
and
Daughters
of
Zion
comparable
to
fine
Gold
,
Lam.
4.2
.
that
have
not
a
clear
and
full
Assurance
of
their
interest
in
Christ
,
nor
of
the
saving
work
of
God
upon
their
Souls
,
who
yet
are
able
to
plead
many
probabilities
of
Grace
,
and
of
an
interest
in
Christ
.
Now
doubtless
probabilities
of
Grace
and
of
an
interest
in
Christ
may
serve
to
keep
off
fears
and
doubts
,
and
darkness
,
and
sadness
,
and
all
rash
and
peremptory
conclusions
against
a
mans
own
Soul
,
and
his
everlasting
welfare
,
and
may
contribute
very
much
to
the
keeping
up
of
a
great
deal
of
peace
,
comfort
and
quietness
in
his
Soul
.
The
probable
grounds
that
thou
hast
Grace
,
and
that
God
has
begun
to
work
powerfully
,
and
savingly
upon
thee
,
are
mercies
more
worth
than
ten
thousand
Worlds
;
will
you
please
seriously
and
frequently
to
dwell
upon
these
ten
particulars
.
First
,
That
though
many
weak
gracious
souls
don't
enjoy
communion
with
God
in
joy
and
delight
,
yet
they
do
enjoy
communion
with
God
in
sorrow
and
tears
.
Hos.
12.4
.
Isa.
38.3
.
Psal.
51.17
.
A
man
may
have
communion
with
God
in
a
heart
humbling
,
a
heart
melting
,
and
a
heart
abasing
way
,
when
he
hath
not
communion
with
God
in
a
heart
reviving
,
a
heart
cheering
,
and
a
heart
comforting
way
.
T
is
a
very
great
mistake
among
many
weak
tender
spirited
Christians
,
to
think
that
they
have
no
communion
with
God
in
duties
,
except
they
meet
with
God
embracing
and
kissing
,
cheering
and
comforting
up
their
Souls
:
And
O
that
all
such
Christians
would
remember
this
once
for
all
,
viz.
That
a
Christian
may
have
as
real
communion
with
God
in
a
heart
humbling
way
,
as
he
can
have
in
a
heart
comforting
way
;
John
20
.
11-19
.
a
Christian
may
have
as
choice
communion
with
God
when
his
eyes
are
full
of
tears
,
as
he
can
have
when
his
heart
is
full
of
joy
;
when
a
godly
man
upon
his
dying
bed
was
askt
which
were
his
most
joyful
dayes
(
either
those
before
his
Conversion
,
or
those
since
his
Conversion
)
upon
which
he
cryed
out
,
O
give
me
my
mourning
dayes
again
,
Give
me
my
mourning
dayes
again
,
for
they
were
my
joyfullest
dayes
.
Many
times
a
poor
Christian
has
never
more
joy
in
his
heart
than
when
his
eyes
are
full
of
tears
.
But
,
Secondly
,
Though
many
poor
weak
doubting
trembling
Christians
dare
not
say
that
they
do
love
the
Lord
Jesus
Christ
,
'T
was
a
famous
saying
of
Austins
,
he
loves
not
Christ
at
all
,
that
loves
not
Christ
above
all
.
yet
they
dare
say
that
they
would
love
the
Lord
Jesus
Christ
with
all
their
hearts
,
and
with
all
their
Souls
,
and
they
dare
say
,
that
if
it
were
in
their
power
,
they
would
even
shed
tears
of
blood
because
they
cannot
love
Christ
,
both
as
they
would
and
as
they
should
.
Blessed
Bradford
would
sit
and
weep
at
Dinner
till
the
tears
fell
on
his
Trencher
,
because
he
could
love
God
no
more
.
So
the
poor
doubting
trembling
Christian
mourns
and
laments
because
he
can
love
Christ
no
more
.
A
man
may
love
Gold
,
and
yet
not
have
it
,
but
no
man
loveth
God
but
he
is
sure
to
have
God
,
saith
Augustine
.
A
good
man
once
cryed
out
,
I
had
rather
have
one
Christ
,
than
a
thousand
Worlds
.
Thirdly
,
Though
many
poor
weak
doubting
trembling
Christians
dare
not
say
that
they
have
Grace
,
yet
they
dare
say
that
they
prize
the
least
dram
of
Grace
above
all
the
gold
and
silver
of
the
Indies
;
Cardan
saith
,
that
every
precious
stone
hath
an
egregious
vertue
in
it
.
The
same
we
may
say
of
every
saving
Grace
.
were
all
the
world
a
lump
of
gold
,
and
in
their
hands
to
dispose
of
it
,
they
would
give
it
for
Grace
,
yea
for
a
little
Grace
.
Now
certainly
no
man
can
thus
highly
prize
Grace
but
he
that
has
Grace
.
No
man
sees
the
worth
and
lustre
of
Grace
;
no
man
sees
a
beauty
and
excellency
in
Grace
,
nor
no
man
can
value
Grace
above
the
gold
of
Ophir
,
but
he
whose
heart
has
been
changed
,
and
whose
eyes
has
been
opened
by
the
Spirit
of
Grace
.
B●t
,
Fourthly
,
Though
many
poor
doubting
trembling
Christians
dare
not
say
that
their
condition
is
good
,
that
their
condition
is
safe
and
happy
,
yet
they
dare
say
that
they
would
not
for
ten
thousand
Worlds
change
their
conditions
with
the
vain
and
debauched
men
of
the
World
,
who
delight
in
sin
,
who
wallow
in
sin
,
who
make
a
sport
of
sin
,
and
who
live
under
the
Reign
and
Dominion
of
sin
;
they
had
rather
with
Lazarus
,
Luke
16.
be
full
of
sores
and
full
of
wants
,
and
live
and
dye
in
rags
,
and
after
all
be
carried
by
Angels
into
Abrahams
bosom
,
than
with
Dives
,
every
day
to
fare
sumptuously
,
and
be
cloathed
gloriously
,
and
perish
eternally
.
Though
they
are
poor
,
and
wicked
men
Rich
,
though
they
are
debased
,
and
wicked
men
exalted
,
though
they
are
empty
,
and
wicked
men
full
,
though
they
are
low
,
and
wicked
men
high
,
though
they
enjoy
nothing
,
and
wicked
men
enjoy
every
thing
,
yet
they
would
not
for
as
many
worlds
as
there
be
men
in
the
world
,
change
conditions
with
them
.
But
,
Fifthly
,
Though
poor
doubting
staggering
trembling
Christians
dare
not
say
that
they
don't
sin
,
because
there
is
not
a
just
man
upon
the
earth
,
that
doth
good
and
sinneth
not
,
Eccles.
7.20
.
And
because
no
man
can
say
I
have
made
my
heart
clean
,
1
John
3.6
,
8
,
9
,
10.
I
am
pure
from
my
sin
,
Prov.
20.9
.
And
because
in
many
things
we
offend
all
,
James
3.2
.
And
because
if
we
say
We
have
no
sin
we
deceive
our selves
,
and
the
truth
is
not
in
us
,
1
John
1.8
.
yet
they
dare
say
that
they
would
not
willingly
,
wilfully
,
wickedly
,
resolutely
,
maliciously
and
habitually
sin
against
the
Lord
to
gain
the
whole
World
,
though
they
dare
not
say
they
don't
sin
,
yet
they
dare
say
,
if
they
might
have
their
choice
,
they
would
never
dishonour
God
more
,
nor
Crucify
the
Lord
of
glory
more
,
nor
grieve
the
Spirit
of
Grace
more
,
nor
wound
Conscience
more
,
nor
cloud
the
face
of
God
more
,
nor
darken
their
evidences
for
Heaven
more
,
nor
interrupt
their
communion
with
God
more
,
&c.
But
,
Sixthly
,
Though
poor
doubting
staggering
trembling
Christians
dare
not
say
that
God
is
their
God
,
or
that
Christ
is
their
Redeemer
,
or
that
the
Spirit
is
their
Comforter
,
yet
they
dare
say
,
that
if
God
and
Christ
and
the
Spirit
,
and
grace
and
glory
,
and
holiness
and
happiness
were
offered
to
them
on
the
one
hand
,
and
all
the
honours
pleasures
profits
delights
and
carnal
contents
of
the
World
were
offered
them
on
the
other
hand
,
they
had
ten
thousand
times
rather
,
Cant.
5.10
.
Deut.
26.17
.
Psal.
73.25
.
Phil.
3.6
,
7
,
8.
they
had
infinitely
rather
choose
God
and
Christ
&
the
Spirit
,
&
grace
&
holiness
,
&
everlasting
happiness
than
the
contrary
.
Look
as
Rachel
cryed
out
Give
me
Water
or
I
dye
;
So
these
poor
hearts
are
stil
crying
out
,
O
Lord
give
me
thy self
,
or
I
dye
;
Give
me
thy
Christ
,
or
I
dye
;
Give
me
thy
Spirit
and
Grace
,
or
I
dye
;
Give
me
pardon
of
sin
,
or
I
dye
;
Lift
up
the
light
of
thy
Countenance
upon
me
,
or
I
dye
;
Bring
me
under
the
bond
of
the
Covenant
,
or
I
dye
;
O
Lord
let
all
these
things
be
done
,
or
I
am
undone
,
and
that
for
ever
;
Lord
let
the
men
of
this
World
take
the
World
,
and
divide
it
among
themselves
,
let
me
but
enjoy
thy self
,
thy
Christ
,
thy
love
,
and
I
shall
say
my
Lot
is
fallen
to
me
in
a
pleasant
place
,
and
verily
I
have
a
goodly
heritage
,
Psal.
16.5
,
6.
But
,
Seventhly
,
Though
poor
doubting
staggering
trembling
Christians
dare
not
say
that
they
have
Grace
in
their
own
hearts
,
yet
they
dare
say
that
they
dearly
love
,
Acts
11.23
.
Psal.
15.4
.
Psal.
16.3
.
Lam.
4.2
.
1
Thess.
1.2
,
3.
Heb.
11.38
.
and
highly
honour
,
and
greatly
prize
the
Graces
of
the
Spirit
which
they
see
sparkling
and
shining
in
the
hearts
and
lives
and
lips
of
other
Saints
,
And
they
dare
say
that
there
are
no
men
in
all
the
world
that
are
so
precious
,
so
lovely
,
so
worthy
and
so
honourable
in
their
eyes
,
or
so
high
in
their
esteems
as
those
who
have
the
Image
of
God
,
of
Christ
,
of
holiness
most
clearly
,
fairly
and
fully
stampt
upon
them
.
But
,
Eighthly
,
Though
poor
doubting
trembling
Christians
dare
not
say
that
they
have
such
strength
and
power
against
their
sins
as
they
would
have
,
or
as
they
should
have
,
or
as
many
of
the
dear
Saints
of
God
have
,
who
often
lead
Captivity
Captive
;
Psal.
65.3
.
Gal.
5.14
.
yet
they
dare
say
,
that
when
the
Lord
is
pleased
(
now
and
then
by
his
Spirit
,
Power
,
Word
,
Grace
,
&c.
)
to
help
them
,
though
it
be
but
a
little
,
against
their
sins
,
to
help
them
in
any
measure
to
subdue
their
sins
,
or
to
assist
them
to
bring
any
one
sin
or
another
to
an
under
,
or
to
arm
them
against
any
temptations
,
occasions
or
provocations
to
sin
,
there
are
no
such
times
or
seasons
of
joy
,
comfort
,
delight
,
refreshing
,
and
content
to
their
Souls
as
these
are
.
The
language
of
their
Souls
in
such
a
day
as
this
is
,
is
this
,
O
that
it
might
be
alwayes
thus
with
us
!
O
that
every
day
we
might
lead
Captivity
Captive
!
O
that
every
day
we
might
have
our
lusts
at
an
under
!
O
that
every
day
we
might
triumph
over
the
old
man
!
O
that
every
day
one
lust
or
another
might
fall
before
the
power
,
the
Spirit
,
the
presence
,
the
Grace
of
our
Lord
Jesus
Christ
.
But
,
Ninthly
,
Though
poor
doubting
staggering
trembling
Christians
dare
not
say
that
they
make
so
much
advantage
,
Psal.
4.3
.
Psal.
66.19
,
20.
Psal.
138.3
.
Lam.
3.55
,
56
,
57
,
58.
so
much
earnings
of
the
Sermons
they
hear
,
or
of
the
Prayers
they
make
,
or
of
the
Scriptures
they
read
,
or
of
the
communion
of
Saints
that
they
enjoy
,
as
others
do
;
yet
they
dare
say
that
they
would
not
for
all
the
World
cast
off
Praying
or
Hearing
,
or
Reading
,
or
the
Communion
of
Saints
,
and
give
up
themselves
to
the
wayes
of
sin
and
Satan
and
the
World
.
But
,
Tenthly
and
lastly
,
Though
poor
doubting
staggering
trembling
Christians
dare
not
say
that
Christ
is
their
Saviour
,
yet
they
dare
say
that
they
desire
and
endeavour
to
honour
Christ
as
their
Lord
,
though
they
cannot
see
Christ
bestowing
himself
on
them
as
their
Redeemer
,
John
20.
●8
.
yet
they
are
willing
to
make
a
resignation
of
themselves
up
to
him
as
their
King
;
they
are
willing
to
resign
up
their
hearts
and
lives
to
the
Government
of
Jesus
Christ
;
though
they
cannot
find
comfort
,
yet
they
will
oppose
sin
;
though
they
cannot
comprehend
Christ
,
yet
they
will
not
willingly
offend
Christ
;
though
they
cannot
see
their
own
propriety
in
Christ
,
yet
they
desire
nothing
more
than
that
Christ
may
claim
a
propriety
in
them
;
though
they
cannot
see
Christ
as
a
friend
,
yet
they
can
look
upon
sin
as
an
enemy
;
though
they
cannot
close
with
the
Promises
,
yet
they
will
close
with
the
Precepts
;
though
they
cannot
close
with
the
Priviledges
of
a
Christian
,
yet
they
will
close
with
the
Services
of
a
Christian
;
though
they
cannot
share
in
the
comforts
of
a
Christian
,
yet
they
will
side
with
the
duties
of
a
Chr●stian
;
though
they
cannot
clear
up
their
interest
in
Christ
,
yet
they
are
willing
to
yield
subjection
to
Christ
;
though
they
want
strength
to
throw
themselves
into
the
arms
of
Christ
to
save
them
,
yet
they
will
cast
themselves
at
the
feet
of
Christ
to
serve
him
;
though
they
want
the
light
of
comfort
and
consolation
,
yet
they
will
walk
in
the
light
of
commands
and
directions
,
Isa.
50.10
.
All
men
will
grant
that
these
ten
things
are
strong
probabilit
es
of
Grace
,
but
give
me
leave
to
say
that
they
are
withou●
all
controversy
,
most
sure
,
sound
,
solid
and
infallible
evidences
of
true
Grace
,
and
of
an
interest
in
Christ
and
Salvation
;
and
therefore
all
those
poor
doubting
staggering
and
trembling
Christians
that
find
all
these
,
or
any
of
these
ten
things
in
their
own
Souls
,
they
ought
for
ever
to
bless
the
Lord
,
and
speak
well
of
his
Name
upon
these
accounts
.
And
therefore
O
my
Soul
,
be
thou
much
in
adoring
and
admiring
of
free
and
infinite
Grace
,
that
hath
wrought
all
these
th●ngs
in
thee
and
for
thee
.
But
now
dear
hearts
that
this
eleventh
particular
concerning
probabilities
of
Grace
may
the
better
stick
upon
you
,
and
be
the
more
seriously
minded
and
weighed
by
you
,
I
beseech
you
often
to
ponder
upon
these
six
following
things
.
First
,
That
you
have
deserved
Hell
,
and
therefore
for
you
to
have
but
a
probability
of
going
to
Heaven
,
is
infinite
grace
and
mercy
;
you
have
deserved
to
be
shut
up
in
chains
of
darkness
with
Devils
and
damned
Spirits
to
all
eternity
,
Jude
6.
and
therefore
for
you
to
have
a
probability
of
enjoying
for
ever
the
presence
of
God
,
Heb.
12.22
,
23
,
24.
Isa.
33.14
.
Christ
,
the
glorious
Angels
,
and
the
Spirits
of
just
men
made
perfect
in
Heaven
,
is
a
mercy
more
worth
than
ten
thousand
worlds
;
you
have
deserved
to
dwell
with
a
devouring
fire
,
and
to
lye
for
ever
under
those
flames
and
torments
that
are
easless
,
endless
,
and
remediless
;
Psal.
16.
ult.
and
therefore
for
you
to
have
a
probability
of
satiating
and
delighting
your
souls
in
that
fulness
of
joy
,
and
in
those
everlasting
pleasures
that
be
at
Gods
right
hand
,
is
Grace
,
yea
glorious
Grace
upon
the
Throne
,
&c.
But
,
Secondly
,
Consider
that
if
you
cast
up
a
true
and
faithful
account
,
you
will
certainly
find
,
that
the
comfort
,
the
peace
,
the
joy
,
the
quiet
,
the
rest
,
the
satisfaction
,
the
content
that
the
generality
of
Saints
do
enjoy
,
is
more
from
probabilities
of
Grace
,
than
t
is
from
any
certainty
or
assurance
that
they
have
of
Grace
being
in
their
Souls
;
t
is
more
from
probabilities
of
an
interest
in
Christ
,
than
from
any
assurance
of
an
interest
in
Christ
;
t
is
more
from
probabilities
of
being
saved
,
than
t
is
from
any
special
perswasions
that
they
shall
be
saved
;
t
is
more
from
probabilities
of
going
to
Heaven
,
than
t
is
from
any
raised
fixed
confidence
that
they
shall
go
to
Heaven
;
and
therefore
the
people
of
God
have
very
great
cause
to
bow
before
the
Lord
,
and
to
adore
his
Grace
,
and
for
ever
to
speak
well
of
his
name
,
for
the
very
probabilities
of
Grace
,
and
of
an
interest
in
Christ
,
and
of
being
saved
and
glorified
.
Thirdly
,
Consider
that
there
have
been
very
many
under
such
dreadful
horrors
and
terrors
of
Conscience
,
and
under
such
wrath
and
displeasure
of
an
angry
God
,
and
that
have
lain
trembling
upon
their
dying
beds
,
and
that
have
been
even
ready
to
be
swallowed
up
in
the
gulf
of
despair
,
who
would
have
given
all
the
world
(
had
it
been
in
their
power
)
for
the
very
probabilities
of
Grace
.
He
dyed
desperately
,
who
dyed
with
this
desperate
saying
in
his
month
,
Spes
&
fortuna
valete
,
Farewell
life
and
hope
together
.
Despair
is
Satans
master-piece
,
it
carries
men
headlong
to
Hell
,
as
the
Devils
did
the
herd
of
Swine
into
the
deep
.
Spira
being
in
a
deep
despair
for
renouncing
of
those
Doctrines
of
the
Gospel
,
which
he
had
once
stoutly
profest
said
,
That
he
would
willingly
suffer
the
most
exquisite
tortures
of
Hell
fire
for
the
space
of
ten
thousand
years
,
upon
condition
he
might
be
well
assured
to
be
released
afterward
.
He
further
added
in
that
hellish
and
horrible
fit
,
that
his
dear
wife
and
children
(
for
whose
sake
principally
he
turned
away
from
the
Gospel
,
to
embrace
this
present
world
)
appeared
now
to
him
as
Hangmen
,
Hags
and
torturers
.
A
despairing
Soul
is
Magor
Missabib
,
a
terror
to
himself
,
his
heart
a
Hell
of
horrour
,
his
Conscience
an
Aceldama
,
a
Field
of
black
Bloud
:
So
that
as
Augustin
describes
such
a
one
flying
from
the
Field
to
the
City
,
from
the
City
to
his
house
,
from
his
house
to
his
Chamber
,
from
his
Chamber
to
his
bed
,
&c.
So
that
he
can
rest
no
where
,
but
is
as
if
infernal
Devils
in
fearful
shapes
were
still
following
of
him
,
and
still
terrifying
and
tormenting
his
distressed
and
perplexed
Soul
.
Now
doubtless
such
poor
souls
would
have
given
ten
thousand
worlds
(
had
they
so
many
in
their
hands
to
give
)
and
that
for
the
very
probabilities
of
Grace
;
and
how
many
tempted
,
deserted
,
clouded
,
wounded
,
and
benighted
Souls
are
there
,
who
would
think
it
a
Heaven
on
this
side
Heaven
,
if
they
could
but
see
probabilities
of
Grace
in
their
Souls
?
O
therefore
let
not
the
probabilities
of
Grace
be
a
small
thing
in
your
eyes
,
but
bow
the
knee
,
and
let
the
High
Praises
of
God
be
found
in
your
mouths
,
even
for
probabilities
of
Grace
.
But
,
Fourthly
,
Consider
that
Sa●an
is
a
very
deadly
enemy
to
the
least
probabilities
of
grace
,
and
will
do
all
he
can
to
cloud
,
darken
,
and
obscure
probabilities
of
Grace
,
since
divine
vengeance
has
cut
him
off
from
the
least
hopes
,
from
the
least
probability
of
ever
obtaining
the
least
dram
of
Grace
or
mercy
.
Let
not
any
think
(
saith
Luther
)
the
Devil
is
●ow
dead
no
nor
yet
asleep
,
for
as
he
that
keepeth
Israel
,
so
he
tha●
hateth
Israel
never
slumbreth
or
sleepeth
.
O
how
does
he
storm
and
take
on
against
every
probability
of
Grace
and
mercy
that
God
vouchsafes
to
his
people
for
their
comfort
and
encouragement
!
Satan
is
an
old
experienced
enemy
,
almost
of
six
thousand
years
standing
,
and
he
very
well
knowes
that
probabilities
of
grace
will
certainly
arm
a
Christian
against
many
temptations
,
and
sweetly
support
him
under
many
afflictions
,
and
exceedingly
heighten
and
raise
his
resolutions
;
he
knows
that
probabilities
of
grace
will
turn
crosses
into
Crowns
,
storms
into
calms
,
and
Winter
nights
into
Summer
dayes
;
Satan
knows
that
probabilities
of
grace
will
make
every
bitter
sweet
,
and
every
sweet
seven
times
more
sweet
;
and
therefore
his
spirit
rises
and
swells
against
every
probability
of
grace
.
Now
the
greater
Satans
rage
is
against
the
probabilities
of
grace
,
the
more
thankful
we
should
be
for
the
probabilities
grace
;
t
is
good
to
move
and
act
cross
to
him
,
who
in
all
his
actings
loves
to
act
cross
to
the
glory
of
God
,
and
the
good
of
our
Souls
.
But
,
Fifthly
,
Consider
that
from
probabilities
in
outward
things
,
men
commonly
gather
a
great
deal
of
comfort
,
support
,
quietness
,
and
satisfaction
;
when
the
Physitian
tells
the
Patient
that
t
is
probable
,
yea
very
probable
that
he
will
recover
,
live
and
do
well
,
O
what
a
support
,
comfort
,
and
refreshing
is
this
to
the
languishing
Patient
;
when
there
is
but
a
probability
of
a
good
Market
,
how
does
the
Market-man
smile
;
when
there
is
but
a
probability
of
good
Trading
,
how
does
the
Tradesman
cheer
up
;
when
there
is
but
a
probability
of
a
good
Voyage
,
how
does
the
Merchants
and
the
Marriners
spirits
rise
;
when
there
is
but
a
probability
of
a
good
Harvest
,
how
does
the
Husbandman
sing
;
when
there
is
but
some
hopes
,
some
probability
of
a
Pardon
for
a
Condemned
man
,
how
does
his
spirits
revive
,
and
how
does
his
heart
even
leap
and
dance
for
joy
;
and
so
when
a
Christian
has
but
some
hopes
,
some
probabilities
of
grace
,
of
an
interest
in
Christ
,
and
of
being
saved
,
he
may
well
cheer
up
and
maintain
his
ground
against
all
fears
and
doubts
,
objections
and
temptations
.
But
,
Sixthly
and
lastly
,
Consider
there
is
a
great
deal
of
grace
and
mercy
in
Scripture
peradventures
,
Exod.
32.30
.
1
Sam.
9.6
.
1
Kings
20.31
.
1
Tim.
2.25
.
as
you
may
easily
see
by
comparing
the
Scriptures
in
the
Margent
together
:
Scripture
peradventures
ought
to
keep
down
despair
,
and
raise
our
hopes
and
our
hearts
to
know
that
God
is
favourable
,
and
that
sin
is
pardonable
,
and
that
mercy
is
attainable
,
and
that
Hell
is
avoidable
,
is
no
small
comfort
to
a
poor
doubting
trembling
Christian
.
And
as
there
is
a
great
deal
of
grace
and
mercy
in
Scripture
peradventures
;
so
there
is
a
great
deal
of
grace
and
favour
in
Scripture
may-be's
,
as
you
may
see
by
comparing
these
Scriptures
in
the
Margent
together
.
Now
if
Scripture-peradventures
,
1
Sam.
14
6.
2
Sam.
16.12
.
2
Kings
19.4
.
Isa.
37
4.
Ezek.
14
11.
Amos
5
15.
Zeph.
2
3.
Dan.
4.27
.
and
Scripture
may-be's
afford
so
much
support
,
relief
and
comfort
to
your
souls
as
indeed
they
do
,
then
doubtless
probabilities
of
grace
,
of
an
interest
in
Christ
,
of
going
to
Heaven
,
and
of
being
saved
,
ought
very
much
to
support
,
relieve
,
cheer
,
and
comfort
the
hearts
of
all
those
that
have
such
probabilities
.
A
gracious
soul
may
say
when
he
is
lowest
and
weakest
,
Well
,
though
I
dare
not
say
that
I
have
Grace
,
yet
I
have
a
peradventure
for
it
;
and
though
I
dare
not
,
I
cannot
say
I
have
an
interest
in
Christ
,
yet
if
I
have
a
may-be
for
it
,
I
ought
to
bear
up
bravely
and
comfortably
against
all
fears
and
doubts
;
yea
and
to
take
the
comfort
,
and
the
sweet
of
all
those
blessed
probabilities
of
grace
,
of
an
interest
in
Christ
,
and
of
being
saved
,
and
of
all
the
peradventures
and
may-be's
that
are
scattered
up
and
down
in
the
Book
of
God
,
and
with
Hannah
,
to
walk
up
and
down
without
a
sad
countenance
,
1
Sam.
1.18
.
The
Twelfth
Maxim
or
Consideration
.
TWelfthly
,
Consider
that
t
is
a
Christians
greatest
Wisdom
and
highest
concernment
,
to
take
the
most
commodious
time
for
the
casting
up
of
his
spiritual
accounts
:
If
I
would
know
what
I
am
worth
for
another
World
,
and
what
I
have
to
shew
for
the
inheritance
of
the
Saints
in
light
,
then
I
am
to
take
my
heart
when
t
is
at
best
,
and
when
I
am
most
divinely
prepared
and
fitted
for
this
great
service
,
then
to
enter
upon
it
:
T
is
no
wisdom
for
a
man
to
go
to
see
his
face
in
troubled
waters
,
or
to
look
for
a
Pearl
in
a
puddle
.
There
are
some
particular
times
and
seasons
in
which
t
is
no
way
safe
nor
convenient
for
a
Christian
to
enter
upon
the
tryal
of
his
Spiritual
estate
.
Times
of
desertion
and
temptation
,
are
rather
times
and
seasons
for
mourning
,
watching
,
restling
and
seeking
of
God
,
than
for
judging
and
determining
of
our
conditions
.
As
first
,
when
the
body
is
greatly
distempered
.
2.
When
the
Soul
is
greatly
tempted
by
Satan
,
or
sadly
deserted
by
God
.
3.
When
the
Conscience
is
so
deeply
wounded
by
some
great
falls
,
as
that
the
Soul
is
filled
with
exceeding
great
fear
,
terror
and
horror
;
it
is
with
many
poor
Christians
in
this
case
,
as
it
hath
been
with
some
who
have
been
so
struck
with
the
fear
and
horror
of
death
before
the
Judg
,
that
though
they
were
good
Schollars
and
able
to
read
any
thing
,
yet
fear
and
horror
hath
so
surprised
them
,
that
when
their
lives
have
been
at
stake
,
and
the
Book
hath
been
given
them
to
read
,
they
have
not
been
able
to
read
one
line
,
one
word
.
So
many
of
the
precious
servants
of
Christ
,
when
they
have
been
under
wounds
of
Conscience
,
and
when
they
have
been
filled
with
fears
,
terrors
and
horrors
,
they
have
not
been
able
to
look
up
to
Heaven
,
nor
read
their
evidences
,
nor
turn
to
the
breasts
of
the
Promises
,
Psal.
40.12
.
Psal.
77.
Psal.
88.
Job
23.8
,
9.
nor
call
to
mind
their
former
experiences
,
nor
behold
the
least
glimpse
of
Heavens
glories
.
No
man
in
his
wits
,
if
he
were
to
weigh
gold
,
would
weigh
it
in
the
midst
of
high
winds
,
great
storms
and
horrible
tempests
,
which
would
so
hurry
the
ballance
up
and
down
,
this
way
and
that
,
that
it
would
be
impossible
for
him
to
weigh
his
gold
exactly
.
Now
the
tryal
of
our
spiritual
estates
is
like
the
weighing
of
gold
,
Job
31.6
.
Dan.
5.27
.
for
we
are
all
to
weigh
our selves
by
the
ballance
of
the
Sanctuary
.
God
himself
will
one
day
weigh
us
by
that
ballance
,
and
if
we
hold
weight
when
he
comes
to
weigh
us
,
we
are
safe
and
happy
for
ever
:
But
when
he
comes
to
weigh
us
in
the
ballance
of
the
Sanctuary
,
if
we
shall
then
be
found
too
light
,
it
had
been
good
for
us
we
had
never
been
born
;
when
Belshazzar
saw
the
hand-writing
upon
the
wall
,
his
countenance
was
changed
,
Verses
5
,
6.
and
his
thoughts
troubled
,
and
the
joynts
of
his
loyns
were
loosed
,
and
his
knees
smote
one
against
another
;
but
what
was
all
this
to
an
everlasting
separation
from
God
,
and
to
those
endless
,
easless
,
and
remediless
torments
that
such
must
endure
,
2
Thess.
1.7
,
8
,
9
,
10.
who
when
they
are
weighed
in
the
ballance
,
shall
be
found
too
light
?
A
man
that
would
weigh
gold
to
a
grain
,
The
candle
will
never
burn
clear
whilst
there
is
a
thief
in
it
,
sin
indulged
in
the
conscience
,
is
like
Jonah
in
the
ship
,
which
causeth
such
a
tempest
,
that
the
Conscience
is
like
a
troubled
Sea
,
whose
waters
cannot
rest
,
or
it
is
like
a
more
in
the
eye
,
which
causeth
a
perpetual
trouble
while
it
is
there
.
must
weigh
it
in
a
quiet
still
place
:
And
so
a
man
that
would
make
an
exact
tryal
of
his
spiritual
estate
,
he
must
take
his
Soul
when
t
is
most
serious
,
quiet
,
still
,
and
composed
;
he
must
take
his
heart
when
it
is
in
the
best
frame
,
and
most
disposed
to
solemn
and
weighty
work
.
There
are
some
times
which
are
very
unapt
for
a
gracious
person
to
sit
as
Judg
upon
his
Spiritual
estate
,
and
to
pass
sentence
upon
his
own
Soul
.
The
best
Christians
under
Heaven
do
meet
with
divers
inward
and
outward
changes
,
sometimes
the
light
shines
so
clear
that
they
can
see
things
as
they
are
,
but
at
other
times
all
is
dark
and
cloudy
,
and
tempestuous
,
and
then
they
are
apt
to
judg
themselves
by
feeling
and
new
representations
,
and
not
according
to
the
truth
.
O
Sirs
,
remember
this
once
for
all
,
that
times
of
inward
or
outward
distresses
are
best
for
Praying
,
and
worst
for
judging
.
If
a
man
will
at
such
times
pass
sentence
on
himself
,
or
his
estate
as
a
Judg
,
he
will
certainly
judg
unrighteous
judgment
,
for
then
the
Soul
is
not
it self
,
and
is
very
apt
and
prone
to
take
Satans
work
for
his
own
,
and
to
side
with
him
against
it self
,
yea
,
and
then
usually
it
will
see
nothing
,
it
will
think
of
nothing
,
it
will
dwell
upon
nothing
but
what
makes
against
it self
.
4.
When
God
exercises
a
man
with
some
exceeding
severe
and
unusual
Providences
,
when
God
steps
out
of
his
ordinary
way
of
Dispensations
in
his
dealings
with
a
man
:
When
God
sets
a
man
up
before
all
the
world
as
a
mark
to
shoot
at
,
as
he
did
Job
.
Now
a
poor
Christian
is
ready
to
doubt
and
conclude
,
Job
7.20
.
c.
16.12
Surely
the
Lord
has
no
regard
of
me
,
he
has
no
entire
love
for
me
,
his
heart
is
not
certainly
towards
me
,
seeing
all
these
sore
tryals
make
so
much
against
me
;
but
here
the
poor
Christian
is
mistaken
,
as
Jacob
once
was
,
Gen
42.36
.
And
Jacob
their
Father
said
unto
them
,
Me
have
ye
bereaved
of
my
children
,
Joseph
is
not
,
and
Simeon
is
not
,
and
ye
will
take
Benjamin
away
,
all
these
things
are
against
me
.
Gen.
45.5
,
6
,
7
,
8
,
9.
But
Jacob
was
out
,
for
all
those
things
made
for
him
,
and
for
the
preservation
of
the
visible
Church
of
God
in
the
World
.
Certainly
all
the
afflictions
that
befall
the
people
of
God
,
Rev.
3.19
.
Heb.
12.5
,
6.
are
but
his
love-tokens
.
As
many
as
I
love
I
rebuke
and
chasten
,
and
therefore
those
Christians
are
miserably
mistaken
that
take
them
for
testimonies
of
his
wrath
,
and
effects
of
his
disfavour
.
O
Sirs
!
what
can
be
more
absurd
,
displeasing
,
and
provoking
,
than
for
a
Christian
to
make
that
an
Argument
of
Gods
hatred
,
that
he
intends
for
an
instance
of
his
love
?
and
ye●
Christians
are
apt
thus
to
act
.
It
is
observable
the
Apostle
reckons
affliction
amongst
Gods
honoraries
and
tokens
of
respect
,
Judg.
6.12
,
13.
Exod.
17.7
.
Phil.
1.29
.
For
to
you
t
is
given
(
saith
he
)
not
only
to
believe
,
but
also
to
suffer
.
Which
(
saith
Father
Latymer
)
is
the
greatest
promotion
that
God
gives
in
this
world
.
Job
7.17
,
18.
Job
(
when
he
was
himself
)
could
not
but
admire
at
it
,
that
God
should
make
such
an
account
of
man
,
and
that
he
should
so
magnify
him
,
and
dignify
him
,
as
to
think
him
worthy
of
a
rod
,
a
whiping
;
as
to
think
him
worth
a
melting
,
Prov.
1.32
.
Psal.
73.5
.
Eccles.
9.1
,
2.
and
trying
every
morning
,
yea
,
every
moment
.
T
is
certain
that
great
prosperity
and
worldly
glory
are
no
sure
tokens
of
Gods
love
,
and
t
is
as
certain
that
great
troubles
and
afflictions
are
no
sure
marks
of
Gods
hatred
,
and
yet
many
poor
Christians
,
when
the
waters
of
affliction
rise
high
,
and
are
ready
to
overflow
them
,
O
how
apt
are
they
to
conclude
that
God
hates
them
,
and
will
revenge
himself
upon
them
,
and
that
they
have
nothing
of
God
or
Christ
,
or
the
Spirit
,
or
Grace
in
them
?
Or
,
5.
Lam.
1.16
.
When
the
Spirit
the
Comforter
stands
afar
off
,
and
witholds
those
special
influences
,
without
which
,
in
a
common
ordinary
way
,
a
Christian
cannot
divinely
,
candidly
,
clearly
and
impartially
transact
with
God
in
order
to
his
own
peace
,
comfort
and
settlement
.
Or
,
6.
When
either
a
Christians
evidences
are
not
at
hand
,
or
else
they
are
so
soiled
,
darkned
,
blotted
and
obscured
,
as
that
he
is
not
able
to
read
them
.
Psal.
88.
Job
33.10
.
It
is
an
old
saying
that
Melancholia
est
vehiculum
Daemonum
.
In
the
German
proverb
,
Luther
sayes
it
goes
for
currant
,
Caput
Melancholicum
diaboli
Balneum
,
The
melancholy
head
is
the
Devils
bathing
place
.
Or
,
7.
When
a
Christian
is
extreamly
opprest
with
melancholy
.
Melancholy
is
a
dark
and
dusky
humor
,
which
disturbs
both
Soul
and
body
,
and
the
cure
of
it
belongs
rather
to
the
Physitian
than
to
the
Divine
.
It
is
a
most
pestilent
humor
where
it
abounds
,
one
calls
it
Balneum
Diaboli
,
the
Devils
Bath
;
t
is
a
humor
that
unfits
a
man
for
all
sorts
of
services
,
but
especially
those
that
concern
his
soul
,
his
spiritual
estate
,
his
everlasting
condition
.
The
Melancholy
person
tyres
the
Physitian
,
grieves
the
Minister
,
wounds
Relations
,
and
makes
sport
for
the
Devil
.
There
are
5
sorts
of
persons
that
the
Devil
makes
his
Ass
to
ride
in
triumph
upon
,
viz.
the
ignorant
person
,
the
unbelieving
person
,
the
proud
person
,
the
hypocritical
person
,
and
the
Melancholy
person
.
Melancholy
is
a
disease
that
works
strange
passions
,
strange
imaginations
,
and
strange
conclusions
.
It
unmans
a
man
,
it
makes
a
man
call
good
evil
,
and
evil
good
,
sweet
bitter
,
and
bitter
sweet
,
light
darkness
,
and
darkness
light
.
The
distemper
of
the
body
oftentimes
causeth
distemper
of
soul
,
for
the
Soul
followeth
the
temper
of
the
body
.
A
Melancholy
spirit
is
a
dumb
spirit
,
you
can
get
nothing
out
of
him
,
Mat.
9.28
,
29.
It
is
no
more
wonder
to
see
a
Melancholy
man
doubt
and
question
his
spiritual
condition
,
than
it
is
to
see
a
child
cry
when
he
is
beaten
,
or
to
hear
a
sick
man
groan
,
or
to
hear
a
drowning
man
call
out
for
a
boat
.
You
may
silence
a
Melancholy
man
,
when
you
are
not
able
to
comfort
him
.
Whilest
Nebuchadnezzar
was
under
the
power
of
a
deep
Melancholy
,
he
could
not
tell
whether
he
was
a
man
or
a
Beast
.
Melancholy
is
the
mother
of
fears
,
doubts
,
disputes
,
and
discomforts
.
and
a
deaf
spirit
,
you
can
get
nothing
into
him
.
Now
of
all
the
evil
spirits
we
read
of
in
the
Gospel
,
the
dumb
and
the
deaf
were
the
worst
;
darkness
,
sadness
,
solitariness
,
heaviness
,
mourning
,
&c.
are
the
only
sweet
desirable
and
delightful
companions
of
melancholy
persons
.
Melancholy
makes
every
sweet
bitter
,
and
every
bitter
seven
times
more
bitter
:
the
melancholy
person
is
marvellously
prone
to
bid
sleep
farewel
,
and
joy
farewel
,
and
meat
farewel
,
and
friends
farewel
,
and
Ordinances
farewel
,
and
duties
farewel
,
and
Promises
farewel
,
and
Ministers
farewel
,
and
his
Calling
farewel
,
and
t
is
well
if
he
be
not
even
ready
to
bid
God
farewel
too
.
Melancholy
persons
are
like
Idols
that
have
eyes
but
see
not
,
and
tongues
but
speak
not
,
and
ears
but
hear
not
.
Melancholy
turns
truths
into
Fables
,
and
fables
into
truths
;
it
turns
fancies
into
realities
,
and
realities
into
fancies
.
Melancholy
is
a
fire
that
burns
inwards
,
and
is
hard
to
quench
.
Now
if
a
Christian
be
under
the
power
of
natural
or
accidental
Melancholy
,
his
work
is
not
now
to
be
a
trying
his
estate
,
or
a
casting
up
of
his
accounts
to
see
what
he
is
worth
for
another
world
,
but
to
use
all
such
wayes
and
means
as
God
hath
prepared
in
a
natural
way
for
the
cure
of
Melancholy
;
for
as
the
Soul
is
not
cured
by
natural
causes
,
so
the
body
is
not
cured
by
spiritual
Remedies
.
Now
in
the
seven
cases
last
mentioned
,
a
Christians
work
lyes
rather
in
mourning
,
self-judging
,
self-loathing
,
self-abhorring
,
and
in
repenting
and
reforming
,
and
in
fresh
and
frequent
exercises
of
Faith
on
the
Lord
Jesus
,
on
his
Blood
,
on
his
Promises
,
and
on
his
free
rich
sovereign
and
glorious
Grace
,
●hat
is
displayed
and
offered
in
the
Gospel
,
and
in
a
patient
waiting
upon
the
Lord
in
the
use
of
all
holy
and
heavenly
helps
for
deliverance
out
of
his
present
straits
,
t●yals
and
exercises
,
then
in
falling
upon
that
great
work
of
casting
up
his
spiritual
accounts
,
and
of
searching
into
the
Records
of
glory
,
to
see
whether
his
name
be
Registred
in
the
Book
of
Life
or
no.
O
Sirs
,
when
poor
Christians
are
bewildered
,
their
proper
work
is
to
cast
themselves
upon
the
Promises
,
to
trust
in
the
name
of
the
Lord
,
Isa.
50.10
.
Job
13.15
.
and
to
stay
themselves
upon
their
God
.
Job
in
a
cloudy
stormy
day
,
resolves
to
trust
●n
the
Lord
,
though
he
should
slay
him
;
and
so
must
you
:
And
O
that
this
rule
were
more
seriously
minded
,
and
effectually
observed
by
all
doubting
,
trembling
,
and
staggering
Christians
.
But
,
The
Thirteenth
Maxim
or
Consideration
.
THirteenthly
,
Consider
you
must
never
judg
your selves
unsound
,
The
grand
Rule
by
which
we
must
try
and
judg
of
our
spiritual
and
eternal
estates
,
is
the
word
of
God
,
Isa.
8.20
.
in
this
Scripture
the
Prophet
plainly
shews
whither
we
must
go
with
our
doubts
,
fears
,
scruples
,
questions
,
and
with
whom
we
must
consult
,
and
of
whom
we
must
take
advice
,
and
that
is
the
Law
and
the
testimony
.
or
Hypocrites
,
by
those
things
which
the
Scripture
never
makes
a
Character
of
an
unsound
Christian
,
or
of
an
Hypocrite
,
or
of
Hypocrisy
.
Mark
,
as
you
are
to
receive
no
comfort
,
but
what
is
backt
with
clear
Scripture
,
nor
no
evidences
for
the
goodness
and
happiness
of
your
spiritual
estate
and
condition
,
but
such
as
are
backt
with
clear
Scriptures
;
so
you
are
to
receive
,
you
are
to
admit
of
no
Arguments
,
nor
pleas
,
nor
reasonings
,
to
prove
your self
an
Hypocrite
,
or
unsound
,
or
that
you
have
no
Grace
,
or
that
your
spiritual
estate
and
condition
is
not
good
,
but
such
Arguments
pleas
,
and
reasonings
,
as
are
backt
with
clear
Scriptures
.
Now
tell
me
O
thou
weak
doubting
staggering
trembling
Christian
,
if
thou
canst
,
where
are
those
clear
Scriptures
that
proves
wandring
thoughts
in
Duty
,
or
that
proves
narrowness
or
straitness
of
Spirit
in
a
duty
,
to
be
characters
of
an
Hypocrite
,
or
of
hypocrisy
,
or
of
one
that
is
unsound
?
tell
me
O
thou
sighing
Christian
,
if
thou
canst
,
where
are
those
clear
Scriptures
that
proves
the
want
of
a
good
memory
for
the
best
things
,
or
the
want
of
those
gifts
or
abilities
that
many
Christians
have
,
to
Pray
,
to
speak
,
to
discourse
,
to
open
Scripture
,
or
to
dispute
for
the
concernments
of
Christ
and
his
Kingdom
,
to
be
characters
of
an
Hypocrite
or
of
hypocrisy
,
or
of
one
that
is
unsound
?
Tell
me
O
thou
distressed
Christian
if
thou
canst
,
where
are
those
clear
Scriptures
that
will
justify
thee
to
conclude
that
thou
art
an
Hypocrite
,
because
thou
art
without
the
present
evidence
of
thy
sincerity
?
Are
there
not
many
of
the
precious
sons
and
daughters
of
Zion
comparable
to
fine
gold
,
Isa.
50.10
.
1
John
5.13
.
Gen.
44.
Lam.
4.2
.
who
have
true
Grace
and
sincerity
in
their
hearts
,
though
for
the
present
it
be
hid
from
their
eyes
?
Josephs
Brethren
had
their
mony
in
their
sacks
,
though
they
did
not
see
it
,
nor
know
it
till
they
came
to
their
Inn
and
opened
them
.
So
many
of
the
dear
children
of
God
have
sincerity
in
their
hearts
,
though
for
the
present
they
do
not
see
it
nor
know
it
.
O
Sirs
!
t
is
Christs
work
,
not
Graces
,
to
evidence
it self
so
clearly
and
fully
to
our
eyes
,
as
to
enable
us
to
own
it
;
t
is
one
thing
for
the
Spirit
of
God
to
work
Grace
in
the
Soul
,
and
another
thing
for
the
Spirit
to
shine
upon
his
own
work
;
now
till
the
Spirit
shines
upon
his
own
work
,
the
Soul
is
in
the
dark
,
1
Cor.
2.12
.
the
Graces
of
the
Spirit
are
best
seen
in
the
light
of
the
Spirit
,
as
we
see
the
Sun
best
by
his
own
light
:
T
is
good
for
doubting
Christians
when
they
are
in
the
dark
,
to
hold
fast
this
conclusion
,
viz.
that
they
may
be
upright
,
though
at
present
they
are
not
able
to
see
their
uprightness
.
Now
though
this
will
not
bring
in
a
full
Tyde
of
comfort
into
their
Souls
,
yet
it
will
keep
them
from
despair
,
and
it
will
support
and
uphold
their
hearts
,
till
the
Spirit
,
who
is
a
Messenger
of
a
thousand
,
shall
shew
them
their
uprightness
.
Tell
me
O
thou
mourning
Christian
if
thou
canst
,
where
are
those
clear
Scriptures
that
proves
deadness
,
dulness
,
and
indisposedness
in
duty
(
though
it
be
sadly
lamented
,
bewailed
and
mourned
over
,
and
much
striven
against
,
yea
though
it
be
the
great
grief
and
burden
of
the
Soul
)
to
be
characters
of
Hypocrites
,
or
of
hypocrisy
,
or
of
one
that
is
unsound
?
Tell
me
O
thou
disquieted
Christian
if
thou
canst
,
where
are
those
clear
Scriptures
that
proves
the
want
of
those
enlargements
,
ravishments
,
joyes
,
comforts
,
In
all
Soul
cases
,
God
expects
we
should
consult
his
word
,
and
cleave
to
his
word
,
without
warping
or
turning
aside
either
to
the
right
hand
or
to
the
left
,
John
12.48
.
That
book
that
shall
try
you
at
last
,
and
that
shall
save
you
or
damn
you
in
the
great
day
,
is
the
only
book
by
which
you
must
make
a
judgment
of
your
present
and
future
estates
.
Clemens
of
Alexandria
,
speaking
of
the
Word
,
saith
,
it
is
the
touchstone
of
truth
and
falshood
.
peace
or
assurance
that
some
others
have
,
to
be
characters
of
Hypocrites
or
hypocrisy
,
or
of
one
that
is
unsound
?
and
yet
upon
the
account
of
the
above
mentioned
things
on
the
one
hand
,
and
under
a
sensible
want
of
the
things
last
cited
on
the
other
hand
,
how
exceeding
apt
and
prone
are
many
poor
weak
doubting
trembling
Christians
,
confidently
and
peremptorily
to
conclude
themselves
to
be
Hypocrites
,
and
to
be
unsound
,
and
that
they
have
not
a
dram
of
Grace
,
nor
no
saving
interest
in
Christ
at
all
.
O
Sirs
!
remember
this
once
for
all
,
that
as
you
must
never
admit
of
any
Arguments
,
Pleas
,
or
Reasonings
for
the
comfort
peace
and
refreshment
of
your
souls
,
but
such
as
are
attended
with
the
evidence
of
clear
Scripture
;
but
such
as
are
backt
with
pregnant
Scriptures
:
So
you
must
never
admit
of
any
Pleas
,
Arguments
or
Reasonings
,
to
trouble
,
vex
,
perplex
,
and
disquiet
the
peace
of
your
souls
,
but
such
as
are
attended
with
clear
Scripture
evidence
,
but
such
as
are
well
backt
with
Canonical
Scripture
.
Now
if
this
choice
Rule
were
but
wisely
observed
,
and
carefully
,
frequently
,
and
conscientiously
practised
by
many
weak
doubting
trembling
Christians
,
how
would
it
set
them
at
liberty
from
their
fears
,
doubts
,
and
misgivings
of
heart
;
how
would
it
knock
off
all
their
chains
,
and
wipe
all
tears
from
their
eyes
,
and
remove
that
sadness
that
lyes
like
a
load
upon
their
hearts
,
and
how
soon
would
it
bring
them
into
a
condition
of
peace
,
comfort
,
quietness
,
and
settlement
.
O
Sirs
!
every
working
and
appearance
of
hypocrisy
,
doth
not
presently
prove
the
person
in
whom
it
is
to
be
an
Hypocrite
.
A
man
may
be
hypocritical
either
1.
Really
.
Or
2.
In
Opinion
and
fancy
,
many
of
the
dear
children
of
God
are
very
apt
and
prone
many
times
both
to
suspect
and
falsly
charge
the
true
estate
of
their
souls
.
A
child
in
a
distemper
may
question
the
inheritance
which
is
entailed
on
him
,
&c.
But
remember
this
,
if
thy
heart
be
upright
,
all
comfort
is
thy
portion
,
for
as
our
distrustful
fears
do
not
prejudice
the
reality
of
the
estate
of
grace
.
So
our
frequent
suspitions
that
we
are
hypocrites
,
does
not
cut
us
off
from
the
title
and
right
of
promised
comforts
.
Christians
must
carefully
distinguish
between
the
presence
of
hypocrisy
,
and
the
predominancy
of
hypocrisy
.
In
the
most
upright
hearts
that
are
in
the
world
,
there
is
more
or
less
hypocrisy
remaining
in
them
:
All
the
Saints
that
ever
were
in
the
World
,
Rom.
7.22
,
23.
Heb.
12.15
.
have
found
more
or
less
of
this
root
of
bitterness
springing
up
in
them
;
t
is
not
the
presence
of
hypocrisy
,
but
the
reign
of
hypocrisy
that
damns
the
soul
;
that
hypocrisy
that
is
discerned
,
resisted
,
opposed
,
and
mourned
over
,
will
never
make
a
Christian
miserable
.
Where
the
standing
frame
and
general
bent
of
a
mans
heart
is
upright
,
there
the
presence
of
hypocrisy
cannot
denominate
a
man
an
hypocrite
.
All
men
must
stand
and
fall
for
ever
according
to
the
standing
frame
and
general
bent
of
their
hearts
;
if
the
standing
frame
and
general
bent
of
their
hearts
be
sincere
,
they
are
happy
for
ever
;
but
if
the
standing
frame
and
general
bent
of
their
hearts
be
hypocritical
,
they
are
miserable
for
ever
.
But
,
The
Fourteenth
Maxim
or
Consideration
.
FOurteenthly
,
Consider
you
must
never
judg
your selves
unsound
,
or
hypocrites
for
such
things
,
or
from
such
considerations
,
or
by
such
Arguments
or
reasonings
,
which
being
admitted
and
granted
to
be
true
,
will
necessarily
and
unavoidably
prove
the
whole
generation
of
the
faithful
,
Psal.
7●
.
15
.
the
whole
body
of
them
that
fear
the
Lord
,
to
be
unsound
,
and
to
be
a
pack
of
notorious
hypocrites
;
he
that
shall
judg
himself
unsound
or
an
hypocrite
,
because
his
thoughts
and
imaginations
are
,
that
he
is
not
sincere
,
Isa.
55.7
,
8
,
9.
for
because
he
is
thus
and
thus
tempted
,
or
because
he
is
at
particular
times
and
in
particular
cases
thus
and
thus
worsted
and
captivated
by
sin
,
(
notwithstanding
all
the
resistance
that
he
is
able
to
make
against
it
,
and
notwithstanding
his
hatred
of
it
,
and
his
loathing
and
judging
of
himself
for
it
)
or
because
he
is
thus
and
thus
afflicted
in
his
Family
,
Jacob
,
Joseph
,
Job
,
David
,
Heman
,
Paul
,
and
those
worthies
in
the
11th
.
of
the
Hebre●s
,
have
been
as
much
afflicted
as
thou
hast
been
;
now
for
thee
to
conclude
that
thou
art
not
beloved
,
because
thou
hast
been
thus
afflicted
,
this
is
to
conclude
against
all
those
worthies
,
of
whom
this
world
was
not
worthy
,
Heb.
11.38
.
or
in
his
Relations
,
or
in
his
own
person
;
or
because
he
is
thus
and
thus
d●stracted
in
Prayer
,
and
straitned
in
Prayer
;
or
because
he
is
somtimes
troubled
with
sad
,
hard
,
hideous
,
and
blasphemous
thoughts
of
God
;
he
does
in
so
judging
,
judg
and
condemn
the
whole
Generation
of
the
Righteous
,
for
there
are
none
of
them
but
first
or
last
,
more
or
less
,
have
been
exercised
even
as
he
is
,
or
as
he
has
been
exercised
:
Who
dare
judg
his
neighbour
,
his
brother
,
his
friend
,
an
hypocrite
,
because
the
hand
of
the
Lord
has
been
various
wayes
lifted
up
against
him
,
or
because
Satan
has
been
let
loose
to
play
with
his
grand
battery
upon
him
?
Now
if
thou
darest
not
judg
thy
neighbour
an
hypocrite
upon
these
accounts
,
how
darest
thou
to
judg
thy self
an
hypocrite
upon
the
very
same
accounts
?
When
thy
neighbour
,
thy
brother
,
thy
friend
is
thus
and
thus
afflicted
,
tempted
,
distressed
,
&c.
thou
canst
tell
them
that
this
has
been
the
common
lot
of
the
People
of
God
in
all
the
Ages
of
the
World
;
thou
canst
tell
them
that
no
man
knows
love
or
hatred
by
these
things
;
and
that
all
things
come
alike
to
all
;
Eccles.
9.1
,
2
,
3.
Isa.
1.25
.
chap.
27.9
.
Heb.
12.10
,
11.
James
5.10
,
11.
thou
canst
tell
them
that
the
most
choicest
Saints
have
been
most
afflicted
,
tempted
,
clouded
,
and
distressed
;
thou
canst
tell
them
that
all
shall
end
well
,
that
all
shall
issue
well
.
Remember
the
patience
of
Job
,
and
consider
the
end
that
the
Lord
made
with
him
.
Thou
canst
tell
them
that
thou
hast
got
that
good
by
afflictions
,
temptations
,
cloudings
,
distresses
that
thou
wouldst
not
exchange
for
ten
thousand
worlds
.
Now
if
Christians
when
they
are
afflicted
,
tempted
,
clouded
,
distressed
,
would
be
but
as
kind
,
favourable
,
and
merciful
to
themselves
as
they
are
to
others
in
the
same
condition
,
how
we●l
would
it
be
with
them
,
how
soon
would
they
get
out
of
the
snare
.
O
Sirs
,
if
th●s
rule
were
but
prudently
considered
,
and
seriously
practised
,
how
would
the
fears
,
doubts
,
and
darknesses
of
many
poor
weak
doubting
staggering
and
trembling
Christians
vanish
,
and
what
peace
,
comfort
,
and
settlement
would
they
quickly
find
.
O
Sirs
,
we
must
never
stand
to
that
judgment
which
we
pass
upon
our
Spiritual
estates
,
which
is
irrational
,
or
without
sufficient
ground
from
Scripture
,
or
which
would
be
to
condemn
the
Generation
of
the
just
;
we
may
safely
appeal
from
that
sentence
of
our
judgment
which
acts
it self
in
times
of
passion
,
or
violent
temptation
,
as
he
did
from
Alexander
drunk
,
to
Alexander
sober
,
&c.
We
must
not
unjustly
vex
our
own
hearts
,
and
dash
out
our
integrity
,
when
the
sentence
that
we
pass
upon
our selves
is
rather
of
imagination
than
of
reason
.
When
a
man
thinks
,
and
thinks
again
and
again
that
his
heart
is
not
sincere
with
God
,
though
many
(
if
not
all
)
evidences
of
sincerity
appear
in
him
,
and
when
he
cannot
produce
any
one
inherently
distinguishing
ground
of
an
hypocrite
in
himself
,
why
this
is
but
an
imaginary
judgment
,
and
utte●ly
unreasonable
,
for
this
is
to
condemn
the
innocent
without
cause
.
O
Sirs
!
that
soul
will
never
be
setled
in
peace
and
comfort
,
which
gives
way
to
his
own
imaginations
and
passions
,
and
which
hath
a
conceit
that
every
sinful
thought
,
or
violent
temptation
,
or
more
durable
conflict
with
an
inward
corruption
,
or
the
resurrection
of
some
old
sin
,
or
frequent
distractions
in
Religious
duties
,
or
particular
falls
or
flips
into
this
or
that
sin
,
cannot
stand
with
grace
,
cannot
stand
with
uprightness
,
cannot
stand
with
singleness
and
soundness
of
heart
;
O
that
you
would
for
ever
remember
this
,
viz.
That
where
a
man
hath
either
no
ground
at
all
,
or
those
that
he
hath
are
false
,
he
should
never
so
settle
on
them
,
and
yield
and
entertain
them
,
as
to
question
his
estate
for
them
,
or
for
them
to
shut
the
door
of
comfort
against
his
own
Soul
.
But
,
The
Fifteenth
Maxim
or
Consideration
.
FIfteenthly
,
Consider
in
judging
of
your selves
,
and
your
spiritual
estates
and
conditions
,
you
must
alwayes
have
an
eye
to
your
natural
tempers
,
complexions
,
constitutions
,
and
inclinations
,
and
the
sins
and
temptations
that
these
do
lay
you
most
open
too
,
and
remember
that
as
in
some
tempers
a
little
grace
makes
a
very
great
shew
;
so
in
other
tempers
a
great
deal
of
grace
makes
but
a
very
little
shew
.
A
little
gold
ring
upon
an
Alablaster
hand
,
makes
a
more
glorious
shew
than
a
very
great
Ring
upon
a
leprous
hand
;
the
Application
is
easy
.
A
little
water
in
a
long
narrow
mouth'd
glass
seems
to
be
a
great
deal
,
when
ten
times
,
yea
twenty
times
as
much
in
a
large
Cistern
is
hardly
discernable
;
the
application
is
easie
.
A
little
Sugar
will
serve
well
enough
for
sweet
Wines
,
but
much
more
is
requisite
to
sweeten
that
Wine
that
is
sharp
and
harsh
.
A
little
grace
will
make
a
very
glorious
shew
in
such
men
and
women
whose
very
natural
tempers
are
sweet
,
soft
,
gentle
,
meek
,
affable
,
courteous
;
when
a
great
deal
of
Grace
is
hardly
discernable
in
those
men
and
women
whose
very
natural
tempers
are
cross
,
crooked
,
cholerick
,
fierce
,
passionate
,
ruff
and
unhewen
.
As
a
good
man
said
of
an
eminent
light
now
in
Heaven
,
That
he
had
Grace
enough
for
ten
men
,
but
scarce
enough
for
himself
,
his
natural
temper
was
so
bad
,
which
he
would
himself
often
lament
and
bewail
,
saying
to
his
friends
,
That
he
had
such
a
cross
crooked
nature
,
that
if
God
had
not
given
him
grace
none
would
have
been
able
to
have
lived
one
day
quietly
with
him
.
A
sincere
Christian
may
have
more
roughness
of
nature
,
and
more
sturdiness
of
passions
than
is
in
many
a
moral
man
;
he
that
hath
more
Christianity
,
may
have
less
Morality
,
as
there
is
more
perfection
of
animal
and
sensitive
faculties
in
some
bruits
than
in
some
men
.
T
is
an
old
experienced
truth
,
that
those
sins
are
with
the
greatest
pains
,
labour
,
travel
and
difficulty
subdued
and
mortified
,
which
our
natural
tempers
,
complexions
and
constitutions
do
most
strongly
incline
and
dispose
us
to
,
and
were
but
those
lusts
subdued
and
brought
under
,
it
would
be
no
difficult
thing
to
bring
all
other
sins
to
an
under
;
when
Goliah
was
slain
,
the
Philistims
fled
;
when
a
General
in
an
Army
falls
,
1
Sam.
17.51
,
52.
the
common
Souldiers
are
quickly
routed
.
So
t
is
here
,
get
but
the
sins
of
your
natural
tempers
,
complexions
and
constitutions
under
your
feet
,
and
you
will
quickly
ride
in
a
holy
triumph
over
the
rest
.
When
Justice
is
effectually
done
upon
your
constitution
sins
,
2
Sam.
18.14
.
ult.
other
sins
will
not
be
long
lived
,
thrust
but
a
dart
through
the
heart
of
Absolom
,
and
a
compleat
conquest
will
follow
.
Now
before
I
close
up
this
particular
,
let
me
advise
you
frequently
to
consider
,
that
you
can
never
make
a
true
,
a
right
,
a
serious
judgment
of
your selves
,
or
of
your
spiritual
estates
and
conditions
,
without
a
prudent
eye
upon
your
natural
tempers
,
complexions
,
and
constitutions
,
granting
to
your selves
such
indulgence
and
grains
of
allowance
upon
the
account
of
your
natural
tempers
,
as
will
stand
with
sincerity
and
the
Covenant
of
Grace
.
But
,
The
Sixteenth
Maxim
or
Consideration
.
SIxteenthly
,
Consider
,
If
you
cannot
,
if
you
dare
not
say
that
you
have
grace
,
Mark
4.26
,
27
,
28.
yet
do
not
say
that
you
have
no
Grace
,
for
the
being
of
Grace
in
the
soul
is
one
thing
,
and
the
seeing
of
Grace
in
the
Soul
is
another
thing
.
A
man
may
have
Grace
,
and
yet
not
know
that
he
has
Grace
,
he
may
have
a
seed
of
God
in
him
,
and
yet
not
see
it
;
1
Joh.
5.13
.
he
may
believe
,
and
yet
not
believe
that
he
does
believe
;
the
child
lives
before
it
knows
that
it
lives
.
If
you
cannot
say
that
your
Graces
are
true
,
yet
do
not
say
they
are
counterfeit
,
lest
you
bear
false
witness
against
the
real
work
of
the
Spirit
in
you
.
There
are
none
so
apt
to
question
the
truth
of
their
Grace
as
those
are
that
are
truly
gracious
;
though
Satan
cannot
hinder
the
holy
Spirit
from
working
true
grace
in
the
Soul
,
1
John
4.4
.
Psal.
77.
yet
he
will
do
all
he
can
to
fill
the
Soul
with
fears
and
doubts
and
jealousies
about
the
truth
of
that
grace
that
the
holy
Spirit
has
wrought
in
it
.
When
did
you
ever
know
the
Devil
to
tempt
an
Hypocrite
to
believe
that
his
Graces
were
not
true
,
and
that
certainly
he
had
not
the
root
of
the
matter
in
him
;
if
you
cannot
say
that
you
have
an
interest
in
Christ
,
yet
do
not
say
that
you
have
no
interest
in
Christ
,
for
a
man
may
have
an
interest
in
Christ
,
and
yet
not
see
his
interest
in
Christ
,
not
know
his
interest
in
Christ
;
there
are
many
precious
Christians
that
walk
in
darkness
,
who
yet
have
an
interest
in
that
Jesus
that
is
all
Light
,
Life
,
Isa.
50.10
.
and
love
;
if
you
cannot
say
that
your
pardon
is
sealed
in
the
Court
of
your
own
Conscience
,
yet
do
not
say
that
t
is
not
sealed
in
the
Court
of
Heaven
,
for
many
a
Christian
has
his
pardon
sealed
in
the
Court
of
Heaven
,
Psal.
51.
before
t
is
sealed
in
the
Court
of
his
own
Conscience
.
A
Pardon
sealed
in
the
Court
of
Conscience
,
Rev.
2.17
.
is
that
new
name
and
white
stone
which
God
does
not
give
to
every
one
at
first
Conversion
;
God
will
take
his
own
time
to
Seal
up
every
Christians
Pardon
in
his
bosome
.
If
you
cannot
say
that
your
name
is
written
in
the
Book
of
life
,
yet
do
not
say
that
t
is
not
written
in
the
Book
of
life
;
the
Disciples
names
were
first
written
in
Heaven
before
Christ
bid
them
rejoyce
,
Luke
10.20
.
because
their
names
were
written
in
Heaven
.
A
man
may
have
his
name
written
in
Heaven
,
and
yet
it
may
be
a
long
while
before
God
may
tell
him
that
his
name
is
written
in
Heaven
.
I
you
cannot
say
that
the
precious
Promises
are
yours
,
yet
do
not
say
that
they
are
childrens
Bread
,
and
such
dainties
that
your
Soul
shall
never
tast
of
;
t
is
not
every
precious
Christian
that
has
an
interest
in
the
Promises
,
Psal.
77.
Psal.
88.
1
Pet.
1.4
.
that
can
run
and
read
his
interest
in
the
Promises
.
If
you
cannot
say
that
the
heavenly
inheritance
is
yours
,
yet
do
not
say
that
t
is
not
yours
,
do
not
say
it
shall
never
be
yours
.
A
Christian
may
have
a
good
title
to
the
heavenly
inheritance
,
and
yet
not
be
able
to
make
good
his
title
,
to
clear
up
his
title
;
as
a
child
in
the
arms
or
in
the
Cradle
,
may
be
heir
to
a
Crown
,
a
Kingdom
,
and
yet
he
is
not
able
to
make
good
his
title
.
If
you
cannot
say
that
you
have
Assurance
,
yet
do
not
say
that
you
shall
never
have
Assurance
,
for
a
man
may
want
Assurance
one
year
,
and
have
it
the
next
;
one
Moneth
,
and
have
it
another
;
Luke
19
.
1-10
.
Acts
16
.
29-35
.
Rom.
11.33
.
one
week
,
and
have
it
another
;
one
day
,
and
have
it
another
;
yea
,
one
hour
,
and
have
it
another
.
If
you
cannot
say
that
you
shall
certainly
go
to
Heaven
,
yet
do
not
say
that
you
shall
undoubtedly
go
to
Hell
,
for
who
made
you
one
of
the
Privy
Counsellors
of
Heaven
,
who
acquainted
you
with
the
secret
decrees
of
God
,
&c.
Now
were
this
Rule
but
throughly
minded
,
and
conscientiously
practised
,
O
how
well
would
it
go
with
many
tempted
,
troubled
,
bewildered
,
and
clouded
Christians
!
O
how
would
Satan
be
disappointed
,
and
poor
souls
quieted
,
composed
,
and
refreshed
.
But
,
The
seventeenth
Maxim
or
Consideration
.
SEventeenthly
,
When
ever
you
cast
your
eye
upon
your
gracious
evidences
,
it
highly
concerns
you
seriously
to
remember
that
you
have
to
deal
with
God
in
a
Covenant
of
Grace
,
and
not
in
a
Covenant
of
Works
.
Every
breach
of
peace
with
God
,
is
not
a
breach
of
Covenant
with
God
.
Though
the
Wife
hath
many
weaknesses
and
infirmities
hanging
upon
her
,
and
though
she
may
often
grieve
,
provoke
and
displease
her
Husband
,
yet
as
long
as
she
remains
faithful
,
and
truly
loving
,
and
in
the
main
obedient
to
him
,
though
he
may
alter
his
carriage
towards
her
,
Jer.
3.12
,
14
,
22.
Hos.
14.4
.
Isa.
43.22
.
to
26.
ch.
57.16
,
17
,
18
,
19.
Every
thing
which
is
a
ground
of
grief
or
sorrow
to
the
people
of
God
,
is
not
a
sufficient
ground
of
questioning
their
integrity
,
or
the
goodness
and
happiness
of
their
spiritual
estates
and
conditions
.
If
upon
every
slip
,
failing
and
infirmity
,
a
Christian
should
question
all
that
ever
was
wrought
in
him
,
and
done
by
God
upon
him
,
his
life
will
certainly
be
made
up
of
fears
and
doubts
,
and
he
will
never
attain
to
any
setled
peace
,
comfort
,
or
assurance
or
be
able
to
live
that
life
of
joy
,
praise
,
and
thankfulness
that
the
Gospel
calls
for
.
yet
he
will
not
withdraw
his
love
from
her
,
or
deny
his
relation
to
her
.
No
more
will
God
towards
his
weak
miscarrying
ones
,
as
you
may
evidently
see
by
comparing
the
Scriptures
in
the
Margent
together
.
Doubtless
there
are
many
dear
Christians
whose
troubles
of
Conscience
about
their
spiritual
and
eternal
estates
,
arises
from
their
looking
upon
God
,
and
dealing
with
God
in
a
Covenant
of
Works
.
Are
there
not
many
precious
Christians
,
who
when
they
fall
before
temptations
,
and
are
worsted
by
their
corruptions
,
that
are
ready
to
question
all
,
and
throw
up
all
as
lost
,
and
peremptorily
to
conclude
against
their
own
Souls
,
that
all
is
naught
,
very
naught
,
stark
naught
,
and
that
they
are
Hypocrites
,
and
that
God
will
never
own
such
as
they
are
,
nor
never
accept
of
such
as
they
are
,
nor
never
delight
in
such
as
they
are
,
nor
never
have
any
thing
to
do
with
such
as
they
are
,
and
all
this
because
they
do
not
a
right
understand
the
Covenant
of
Grace
,
and
think
that
they
have
to
deal
with
God
in
a
Covenant
of
Works
.
Though
many
Christians
do
freely
and
readily
acknowledg
that
there
is
a
Covenant
of
Grace
,
yet
upon
the
least
stirring
of
any
corruption
,
or
the
least
conquest
that
is
made
upon
them
by
the
violence
of
any
temptation
,
they
are
so
full
of
fears
,
faintings
,
reasonings
,
diffidences
,
and
despondencies
,
&c.
And
they
carry
it
so
weakly
and
unworthily
towards
the
Lord
,
as
if
there
were
no
Covenant
of
Grace
at
all
,
or
as
if
they
had
wholly
and
only
to
deal
with
God
in
a
Covenant
of
works
.
Now
what
a
high
dishonour
is
this
to
the
free
,
rich
,
infinite
,
sovereign
,
and
glorious
Grace
of
God
,
which
so
sparkles
and
shines
in
the
Covenant
of
Grace
,
and
which
tells
us
that
our
eternal
estates
shall
never
be
judged
by
a
Covenant
of
Works
,
and
that
the
want
of
an
absolute
perfection
shall
never
damn
a
believing
Soul
,
and
that
the
obedience
that
God
requires
at
our
hands
,
is
not
a
Legal
,
but
Evangelical
?
O
that
all
those
dear
Christians
who
are
so
apt
to
be
dejected
and
overwhelmed
upon
the
account
of
the
prevalency
of
such
and
such
corruptions
,
and
because
they
fail
in
keeping
Covenant
with
God
,
and
in
walking
in
a
Covenant-relation
with
God
,
I
say
,
O
that
all
these
would
frequently
and
seriously
consider
of
these
three
things
!
First
,
That
so
long
as
a
Christian
doth
not
renounce
his
Covenant
with
God
,
so
long
as
he
doth
not
wilfully
and
wickedly
break
the
bond
of
the
Covenant
,
the
substance
of
the
Covenant
is
not
yet
broken
,
though
some
Articles
of
the
Covenant
may
be
violated
,
Psal.
89.30
.
to
35.
2
Sam.
23.5
.
(
while
Christ
lyes
at
the
bottom
of
the
Covenant
,
it
cannot
be
utterly
broken
)
As
among
men
there
be
some
trespasses
against
some
particular
clauses
in
Covenants
,
which
though
they
be
violated
,
yet
the
whole
Covenant
is
not
forfeited
;
t
is
so
here
,
every
jar
,
every
miscarriage
doth
not
break
the
Marriage-Covenant
;
no
more
doth
every
sin
,
every
miscarriage
break
the
Covenant
between
God
and
the
Soul
.
B●t
,
Secondly
,
Seriously
consider
that
many
weak
Christians
are
much
mistaken
about
the
terms
and
condition
of
the
Covenant
of
Grace
,
they
think
that
the
condition
of
the
Covenant
is
perfect
and
unsinning
,
obedience
,
whereas
t
is
only
sincere
obedience
.
Isa.
54.
Isa.
7.8
,
9
,
10.
Jer.
31.33
,
34
,
35
,
36
,
37.
Mark
,
that
man
sincerely
obeyes
and
sincerely
walks
in
Covenant
with
God
,
who
sincerely
,
who
heartily
,
who
ordinarily
desires
,
labours
,
and
endeavours
to
obey
the
Law
of
God
,
the
will
of
God
,
and
to
walk
in
Covenant
with
God
.
Mark
,
particular
actions
do
not
denominate
any
estate
,
it
is
the
course
of
actions
which
doth
denominate
a
mans
walking
in
Covenant
with
God
,
or
his
not
walking
in
Covenant
with
God
;
if
his
course
of
actions
be
sinful
,
he
walks
not
in
Covenant
with
God
;
but
if
his
course
of
actions
be
holy
and
gracious
,
he
walks
in
Covenant
with
God
.
Though
the
needle
of
the
Seamans
Compass
may
jog
this
way
,
and
that
way
,
yet
the
bent
of
the
needle
will
still
be
Northward
;
so
though
a
Christian
in
Covenant
with
God
may
have
his
particular
sinful
joggings
,
this
way
or
that
way
,
yet
the
bent
of
his
heart
will
still
be
to
walk
in
Covenant
with
God
.
But
,
Thirdly
,
Consider
that
infirmities
,
aberrations
of
weakness
,
do
not
nullify
or
evacuate
our
Covenant
with
God
,
nor
hinder
our
walking
in
Covenant
with
God
;
for
if
they
should
,
then
no
man
could
possibly
keep
Covenant
with
God
,
or
walk
in
Covenant
with
God
;
Infirmities
God
passes
by
and
pardons
in
course
,
and
will
never
put
them
into
the
account
,
and
therefore
they
cannot
hinder
our
walking
in
Covenant
with
God
.
Breaches
made
in
the
first
Covenant
were
irreparable
,
but
breaches
made
in
the
Covenant
of
Grace
are
not
so
,
because
this
Covenant
is
established
in
Christ
,
who
is
still
a
making
up
all
breaches
.
Mark
,
there
are
five
things
which
shew
that
the
deviations
of
Gods
people
are
only
infirmities
,
and
not
enormities
,
weaknesses
,
and
not
wickednesses
;
and
the
first
is
this
,
viz.
That
they
do
frequently
and
principally
arise
from
the
subtilty
and
sudden
power
of
Satans
temptations
.
2.
1
Chron.
21.1
.
Rom.
7.15
,
16
,
19
,
23
,
24.
That
the
frame
of
their
spirits
is
against
the
evil
that
they
do
.
3.
Their
daily
cries
,
tears
,
and
complaints
,
speaks
it
out
to
be
an
infirmity
,
they
are
in
this
particular
like
a
lost
sheep
,
or
a
lost
child
,
or
a
lost
friend
.
4.
Though
they
do
fall
,
yet
they
rise
again
,
though
they
do
step
or
wander
out
of
the
way
,
yet
they
do
return
into
the
right
way
again
.
5.
When
they
do
fall
,
there
is
a
vast
difference
,
a
mighty
difference
between
their
falls
,
and
the
falls
of
wicked
men
that
are
not
in
Covenant
with
God
,
and
that
first
,
in
respect
of
willingness
.
2.
In
respect
of
choice
.
3.
In
respect
of
affection
.
4.
In
respect
of
course
.
5.
In
respect
of
quietness
.
6.
In
respect
of
continuance
.
Mark
,
When
wicked
men
fall
,
when
men
out
of
Covenant
with
God
fall
,
then
they
fall
willingly
,
they
fall
out
of
choice
,
they
fall
out
of
affection
to
fall
,
they
fall
in
a
course
,
they
fall
,
and
they
are
quiet
under
their
falls
;
they
fall
,
and
continue
to
fall
,
Isa.
55.12
.
to
morrow
shall
be
as
to
day
.
But
persons
in
Covenant
with
God
,
though
they
do
fall
,
yet
they
do
not
fall
,
nor
cannot
fall
as
they
do
that
are
out
of
Covenant
with
God
.
For
first
,
There
is
in
all
such
persons
an
habitual
purpose
to
keep
Covenant
with
God
.
2.
An
habitual
desire
to
keep
Covenant
with
God
.
3.
An
habitual
resolution
to
keep
Covenant
with
God
.
4.
An
habitual
endeavour
to
keep
Covenant
with
God
.
Now
where
t
is
thus
,
there
that
man
is
certainly
in
Covenant
with
God
,
and
that
man
walks
in
Covenant
with
God
,
he
is
under
a
Covenant
of
Grace
,
his
sins
are
pardoned
,
and
therefore
they
shall
never
be
his
ruine
.
Isa.
63.17
.
Doubtless
many
precious
Christians
have
charged
and
condemned
themselves
for
those
things
that
the
great
God
will
never
charge
them
with
,
nor
condemn
them
for
.
Blessed
Bradford
wrote
himself
an
Hypocrite
,
a
painted
Sepulcher
,
but
doubtless
God
will
never
bring
in
such
a
charge
against
him
.
O
Sirs
,
the
stirrings
of
sin
,
and
the
workings
of
sin
,
and
the
prevalency
of
sin
,
for
particular
acts
will
stand
with
the
Covenant
of
Grace
,
though
not
with
the
Covenant
of
Works
.
You
may
not
by
any
means
conclude
that
you
are
not
in
a
Covenant
of
Grace
,
because
such
and
such
corruptions
stirs
in
you
,
or
because
such
or
such
weaknesses
now
and
then
breaks
forth
and
discovers
themselves
,
either
in
your
lips
or
lives
:
Did
Christians
but
study
the
Covenant
of
grace
more
,
and
understand
better
than
they
do
the
difference
between
the
Covenant
of
grace
and
the
Covenant
of
works
,
how
would
their
fears
and
doubts
about
their
spiritual
and
eternal
estates
vanish
,
as
the
clouds
before
the
Sun
when
it
shines
in
its
greatest
strength
and
glory
,
&c.
'T
was
the
saying
of
an
eminent
Minister
on
his
death-bed
,
That
he
had
much
peace
and
quietness
,
not
so
much
from
a
greater
measure
of
grace
than
other
Christians
had
,
or
from
any
immediate
witness
of
the
spirit
,
but
because
he
had
a
more
clear
understanding
of
the
Covenant
of
grace
than
many
others
,
having
studyed
it
,
and
Preached
it
so
many
years
as
he
had
done
.
Doubtless
had
Christians
a
more
clear
and
a
more
full
understanding
of
the
Covenant
of
grace
,
they
would
live
more
holily
,
serviceably
,
humbly
,
fru●tfully
,
comfortably
and
sweetly
than
they
do
,
and
they
would
dye
more
willingly
,
readily
,
and
cheerfully
than
many
(
may
I
not
say
than
most
)
Christians
use
to
do
.
But
,
The
Eighteenth
Maxim
or
Consideration
.
EIghteenthly
and
lastly
,
That
trouble
,
grief
,
and
sorrow
for
sin
,
that
drives
a
man
from
God
,
is
sinful
,
and
must
one
day
be
repented
of
,
and
wept
over
.
All
true
trouble
,
Hos.
5.14
,
15.
chap.
6.1
,
2
,
3.
Jer.
31.18
,
19
,
20.
Psal.
51.
Hos.
14.1
,
2.
Psal.
25.11
.
grief
,
and
sorrow
,
drives
to
God
,
as
is
evident
by
the
Scriptures
in
the
Margent
;
Suppose
thou
hast
so
and
so
sinned
,
yet
t
is
a
false
inference
that
therefore
thou
shouldest
be
discouraged
,
and
let
thy
hopes
sink
,
and
thy
heart
faint
,
as
if
there
were
no
help
,
no
hope
,
no
comfort
for
thee
in
thy
God
.
Quest.
But
when
is
a
mans
trouble
or
sorrow
for
sin
sinfull
?
Answ.
1.
When
it
keeps
Christ
and
the
Soul
asunder
.
2.
When
it
keeps
the
Soul
and
the
Promises
asunder
.
3.
When
it
unfits
a
man
for
the
duties
of
his
place
and
calling
wherein
the
providence
of
God
has
stated
him
.
4.
When
it
unfits
a
man
for
the
duties
of
Religion
,
either
private
or
publick
.
5.
When
it
takes
off
the
sweet
and
comfort
of
all
outward
comforts
and
enjoyments
,
and
renders
all
our
mercies
like
the
white
of
an
Egg
,
that
has
no
tast
or
savour
in
it
.
6.
When
it
weakens
,
wasts
or
destroyes
the
outward
man
,
all
godly
sorrow
is
a
friend
to
the
Soul
,
and
no
enemy
to
the
body
.
And
thus
much
for
those
divine
Maxims
,
Considerations
,
and
Rules
that
are
seriously
to
be
minded
and
observed
in
order
to
the
clearing
up
a
mans
Interest
in
Christ
,
and
his
title
to
all
the
glory
of
another
world
.
Certainly
these
Eighteen
Maxims
,
Considerations
,
or
Rules
(
if
God
shall
please
powerfully
to
set
in
with
them
)
are
of
singular
use
for
the
clearing
up
of
the
saving
work
of
God
upon
poor
souls
.
And
therefore
it
highly
concerns
Christians
seriously
to
ponder
upon
them
,
as
Mary
did
upon
the
sayings
of
the
Angel
in
her
heart
.
Now
these
things
being
premised
,
I
shall
come
in
the
next
Chapter
to
lay
down
some
infallible
evidences
of
saving
Grace
.
Luke
2.19
.
CHAP.
II.
Containing
many
choice
,
precious
,
and
infallible
Evidences
of
true
saving
grace
,
upon
which
a
Christian
may
safely
and
securely
,
comfortably
and
confidently
,
rest
and
adventure
the
weight
of
his
precious
and
immortal
Soul
,
and
by
which
he
may
certainly
know
that
it
shall
go
well
with
him
for
ever
;
and
that
he
has
a
reall
saving
interest
in
Christ
,
and
shall
be
everlastingly
happy
,
when
he
shall
be
here
no
more
,
&c.
FIrst
,
There
are
some
things
in
regard
of
sin
,
and
a
Christians
actings
about
it
,
that
speaks
out
a
gracious
estate
,
and
that
discovers
a
saving
principle
of
Grace
to
be
in
the
Soul
.
I
shall
instance
in
these
Eleven
particulars
.
First
,
A
universal
willingness
to
be
rid
of
all
sin
,
is
an
infallible
evidence
of
the
truth
of
Grace
in
a
mans
Soul
;
Isa.
28.15
,
18.
Isa.
30.22
.
Hos.
14.8
.
Rom.
7.22
,
23
,
24.
the
first
saving
work
of
the
Spirit
upon
the
soul
,
is
the
dividing
between
sin
and
the
soul
,
t
is
a
making
an
utter
breacl
betwixt
sin
and
the
soul
,
t
is
a
dissolving
of
that
old
League
that
has
been
between
the
sinner
and
his
sin
.
The
first
work
of
the
Spirit
,
is
to
make
a
man
look
upon
sin
as
an
enemy
and
to
deal
with
sin
as
an
enemy
,
to
hate
it
as
an
enemy
,
to
loath
it
as
an
enemy
,
to
fear
it
as
an
enemy
,
and
to
arm
against
it
as
an
enemy
.
When
the
holy
spirit
takes
possession
of
the
Soul
,
from
that
day
forward
the
soul
looks
upon
sin
with
as
evil
,
and
as
envious
an
eye
as
Saul
look'd
on
David
when
the
evil
spirit
was
upon
him
.
O
,
saith
Saul
,
that
I
were
but
once
well
rid
of
this
David
;
and
O
(
saith
the
gracious
Soul
)
that
I
were
but
once
well
rid
of
this
proud
heart
,
this
hard
heart
,
this
unbelieving
heart
,
this
unclean
heart
,
this
froward
heart
,
this
earthly
heart
of
mine
,
&c.
Gen.
26.35
.
Look
as
the
daughters
of
Heth
even
made
Rebeccah
weary
of
her
life
,
so
corruptions
within
makes
the
gracious
soul
even
weary
of
his
life
.
Many
a
day
have
I
sought
death
with
tears
(
said
blessed
Cowper
)
not
out
of
impatience
,
distrust
,
or
perturbation
,
Restraining
grace
doth
only
suppress
and
abate
the
acts
of
sin
,
it
doth
never
alter
the
disposition
and
will
of
a
man
as
to
sin
.
You
may
chain
up
a
Lyon
,
but
you
cannot
change
the
nature
of
a
Lyon
.
but
because
I
am
weary
of
sin
,
and
fearful
to
fall
into
it
.
Look
as
when
Christ
hath
won
the
will
,
he
hath
won
the
man
:
So
when
sin
hath
lost
the
will
,
it
hath
lost
the
man
.
The
will
is
the
heart
;
My
Son
give
me
thy
heart
,
is
,
My
Son
give
me
thy
will
;
the
will
is
the
Fort-Royal
of
the
Soul
,
t
is
that
strong
hold
that
stands
out
stoutest
,
and
longest
against
all
the
Assaults
of
Heaven
;
when
the
will
is
won
all
is
won
,
the
Castle
is
won
,
the
heart
is
won
;
the
man
is
won
when
the
will
is
won
.
A
mans
judgment
and
reason
may
say
,
I
ought
t●●●rn
from
sin
,
and
his
Conscience
may
say
,
I
must
turn
from
sin
,
or
it
will
be
bitterness
in
the
end
,
and
yet
the
work
not
done
,
nor
the
Soul
won
;
but
when
the
heart
sayes
,
the
will
sayes
,
I
will
turn
from
sin
,
then
the
work
is
done
,
and
the
man
is
won
.
Where
reason
saith
these
lusts
ought
to
be
subdued
,
and
the
Conscience
saith
these
lusts
must
be
subdued
,
and
the
Will
saith
these
lusts
shall
be
subdued
,
(
Psal.
65.3
.
As
for
our
transgressions
,
thou
sha●t
purge
them
away
)
there
is
a
saving
work
upon
the
Soul
.
When
the
will
ceases
to
sin
,
as
Ephraim
said
to
his
Idols
,
Get
you
hence
,
what
have
I
any
more
to
do
with
you
,
then
the
work
of
God
is
begun
in
power
upon
the
Soul
.
A
universal
willingness
to
be
rid
of
all
sin
,
speaks
the
heart
to
be
sound
and
sincere
with
God
;
the
enmity
that
Grace
works
in
the
heart
against
sin
,
is
against
the
whole
kind
,
t
is
against
all
sin
,
as
well
profitable
and
pleasurable
sins
,
as
disparaging
and
disgracing
sins
;
and
as
well
against
small
sins
as
ag●inst
great
sins
;
true
Grace
strikes
at
root
and
branch
,
at
head
and
members
,
at
father
and
son
.
A
true
Israelite
would
not
have
one
Canaanite
left
in
the
Holy
Land
,
he
would
have
every
Egyptian
drowned
in
the
Red
Sea
of
Christs
bloud
,
Psal.
119.104
.
I
hate
every
false
way
,
Psal.
139.
ult.
Search
me
O
Lord
,
and
see
if
there
be
any
wicked
[
way
]
in
me
,
and
lead
me
in
the
way
everlasting
.
Saving
Grace
makes
a
man
as
willing
to
leave
his
lusts
,
as
a
Slave
is
willing
to
leave
his
Gally
,
or
a
Prisoner
his
Dungeon
,
or
a
Thief
his
Bolts
,
or
a
Beggar
his
rags
.
But
now
take
a
man
that
is
in
his
natural
condition
,
and
he
is
as
unwilling
to
part
with
his
sins
,
as
Abraham
was
to
turn
Hagar
and
Ishmael
out
of
doors
.
Ambrose
reports
of
one
Theotimus
,
that
having
a
disease
upon
his
body
,
the
Physician
told
him
,
That
except
he
did
abstain
from
intemperance
,
drunkenness
,
uncleanness
,
&c.
he
was
like
to
lose
his
eyes
;
his
heart
was
so
desperately
set
upon
his
lusts
,
that
he
answered
,
Vale
lumen
amicum
,
Farewel
sweet
Light
then
,
he
had
rather
lose
his
eyes
,
than
leave
his
sins
.
So
they
in
Micha
6.6
,
7.
do
make
very
large
offers
for
a
dispensation
to
live
in
their
sins
,
They
offer
Calves
of
a
year
old
,
they
offer
thousands
of
Rams
,
and
ten
thousand
Rivers
of
Oyl
;
yea
,
they
offer
their
first
born
for
thei●●●ansgressions
,
the
fruit
of
their
bodies
for
the
sin
of
their
souls
.
Sinners
hearts
are
so
glued
to
their
lusts
,
that
they
will
rather
part
with
their
nearest
,
dearest
,
and
choicest
enjoyments
,
than
part
with
their
sins
;
yea
,
when
they
are
put
hard
to
it
,
they
will
rather
part
with
God
,
Christ
,
and
all
the
glory
of
another
world
,
than
they
will
part
with
some
base
bosom
lust
;
witness
that
young
man
in
the
Gospel
,
who
went
away
sorrowful
,
because
he
had
great
possessions
,
Matth.
19.21
,
22.
Look
as
a
man
leaves
his
Wife
and
Children
,
Gen.
21.11
.
Matth.
19
21
,
22.
2
Sam.
3.15
,
16.
Augustin
in
his
youth
(
before
his
Conversion
)
prayed
thus
,
I
said
indeed
with
my
lips
,
Lord
give
,
and
yet
in
my
heart
I
was
too
willing
to
give
longer
day
,
and
could
have
said
,
Lord
,
pray
not
yet
,
I
was
even
afraid
lest
thou
shouldst
hear
me
too
soon
,
and
too
soon
heal
and
subdue
my
corruption
for
me
.
Aug.
Con.
his
Countrey
,
Estate
,
and
Trade
,
with
tears
in
his
eyes
,
and
sorrow
in
his
heart
;
so
does
an
unregenerate
man
leave
his
lusts
,
with
tears
in
his
eyes
,
and
sorrow
in
his
heart
.
Very
observable
is
the
story
of
Phaltiel
,
David
had
Married
Michol
,
Saul
injuriously
gave
her
to
another
;
when
David
came
to
the
Crown
,
and
was
able
to
speak
a
word
of
command
,
he
sends
for
his
wife
Michol
,
her
Husband
dares
not
but
obey
,
he
brings
her
on
her
journey
,
and
then
,
not
without
great
reluctancy
of
spirit
,
takes
his
leave
of
her
:
But
what
was
Phaltiel
weary
of
his
Wife
that
he
now
forsakes
her
?
O
no
,
he
was
forced
to
it
,
and
though
she
was
gone
,
yet
he
cast
many
a
sad
thought
after
her
,
and
never
leaves
looking
till
he
sees
her
as
far
as
Bahurim
,
weeping
and
bemoaning
her
absence
.
And
just
thus
t
is
with
carnal
and
unregenerate
men
,
who
though
for
fear
,
or
some
other
reasons
,
they
shake
hands
with
their
sins
,
yet
they
have
many
a
longing
heart
after
them
,
they
part
,
but
t
is
upon
a
force
;
they
part
,
and
yet
they
are
very
loath
to
part
asunder
.
Look
as
the
Merchant
throws
away
his
goods
in
a
storm
,
because
he
cannot
keep
them
;
so
carnal
●en
in
times
of
sickness
and
distress
,
or
in
times
of
horror
and
terror
of
Conscience
,
or
when
death
(
the
King
of
terrors
)
knocks
at
their
doors
,
or
when
they
see
Hell
gaping
to
devour
them
,
and
God
as
a
terrible
Judg
standing
ready
to
pass
an
eternal
doom
upon
them
,
then
they
are
willing
to
cast
overboard
their
usury
,
their
drunkenness
,
their
Swearing
,
their
Cursing
,
their
Lying
,
their
Flesh-pleasing
,
&c.
but
not
out
of
any
hatred
to
their
lusts
,
but
out
of
love
to
themselves
,
and
out
of
fear
of
being
damned
,
&c.
for
could
they
but
enjoy
their
sins
and
Heaven
too
,
sin
and
they
would
never
part
.
But
now
,
were
there
no
danger
,
no
wrath
,
no
hell
,
no
damnation
,
no
seperation
from
God
attending
sin
,
yet
a
gracious
Soul
would
be
heartily
willing
to
part
with
all
sin
,
and
to
be
rid
of
all
sin
,
upon
the
account
of
the
vile
nature
of
sin
,
upon
the
account
of
the
defiling
and
polluting
nature
of
sin
;
of
all
things
in
the
World
,
sin
is
the
most
defiling
thing
,
it
makes
us
red
with
guilt
,
and
black
with
filth
,
t
is
compared
to
a
menstruous
cloath
,
Isa.
30.22
.
which
of
all
unclean
things
in
the
Law
was
the
most
unclean
,
as
some
observe
;
and
upon
this
very
account
a
gracious
soul
would
be
willingly
rid
of
it
.
Secondly
,
A
constant
habitual
willingness
to
be
rid
of
all
sin
,
is
an
infallible
evidence
of
the
truth
of
grace
in
the
Soul
;
't
is
not
a
transient
willingness
to
be
rid
of
sin
,
when
a
man
is
either
under
some
outward
trouble
,
or
some
inward
distress
,
that
speaks
out
the
truth
of
saving
grace
,
but
a
permanent
,
lasting
,
and
abiding
willingness
to
be
rid
of
sin
does
.
Pharaoh
in
a
fit
,
in
a
fright
,
when
Thunder
,
and
Hail
,
and
Frogs
,
and
Flies
were
upon
him
,
was
then
willing
to
let
Israel
go
,
but
when
his
fright
was
over
,
and
the
Judgments
removed
,
he
grew
prouder
and
harder
than
before
.
So
many
men
,
when
they
are
a
little
Sermon-sick
,
or
under
some
smart
pangs
of
Conscience
,
or
under
some
startling
or
amazing
Judgments
,
O
then
they
will
be
willing
to
let
Israel
go
,
then
they
will
be
willing
to
let
drunkenness
go
,
and
pride
go
,
and
uncleanness
go
,
and
worldliness
go
,
&c.
but
when
their
sickness
is
over
,
and
the
pangs
of
Conscience
abated
,
and
Judgments
removed
,
O
then
they
return
with
the
Dog
to
his
vomit
,
2
Pet.
2.20
,
21
,
22.
and
with
the
Sow
to
the
wallowing
in
the
Mire
again
.
There
was
a
man
well
known
to
a
Minister
in
this
City
,
who
in
the
time
of
his
sickness
was
so
terrified
in
his
Conscience
for
his
sins
,
that
he
made
the
very
bed
to
shake
upon
which
he
lay
,
and
cryed
out
all
night
long
,
I
am
damn'd
,
I
am
damn'd
,
I
am
damn'd
;
and
this
man
in
the
dayes
of
his
outward
and
inward
distresses
,
made
many
and
great
protestations
of
amendment
of
life
,
if
God
would
be
pleased
to
recover
him
;
in
a
little
while
he
did
recover
,
and
being
recovered
,
he
was
as
bad
,
and
as
wicked
,
if
not
worse
than
he
was
before
.
So
in
the
time
of
the
great
sweat
in
King
Edwards
dayes
,
as
long
as
the
heat
of
the
Plague
lasted
,
all
sorts
and
ranks
of
people
were
still
a
crying
out
,
Peccavi
;
Mercy
good
Lord
,
Mercy
,
Mercy
,
Mercy
!
Then
Lords
and
Ladies
,
and
other
persons
of
quality
cryed
out
to
the
Ministers
,
For
Gods
sake
tell
us
what
we
shall
do
to
avoid
the
Wrath
of
God
,
take
these
bags
,
pay
so
much
to
such
a
one
whom
I
have
deceived
,
and
so
much
restore
unto
another
,
whom
in
bargaining
I
over-reached
;
O
give
so
much
to
the
Poor
,
and
give
so
much
to
such
and
such
Pious
uses
.
But
after
the
sickness
was
over
,
they
were
just
the
same
men
that
they
were
before
.
Men
in
time
of
trouble
are
very
ready
to
cry
out
,
Arise
and
save
us
,
Jer.
2.27
.
And
with
them
,
Deliver
us
this
time
,
Judges
10.15
.
And
with
the
Samaritans
,
who
when
God
had
sent
Lyons
among
them
,
enquired
after
the
manner
of
his
Worship
,
2
King
's
17.25
,
26.
And
yet
after
all
this
to
remain
as
vile
and
wicked
as
they
did
,
Jer.
2.20
.
For
of
old
time
I
have
broken
thy
yoke
,
and
burst
thy
bands
,
and
thou
saidest
,
I
will
not
transgress
,
when
upon
every
high
hill
,
and
under
every
green
tree
thou
wandredst
,
playing
the
Harlot
.
A
wicked
mans
willingness
to
be
rid
of
his
sins
is
transient
,
not
constant
,
't
is
like
the
morning
Cloud
,
and
the
early
dew
that
passeth
away
,
Hos.
6.4
.
Hos.
11.7
.
Psal.
78.34
,
37
,
57.
Hosea
7.16
.
The
Jews
were
a
very
unstable
people
,
a
people
bent
to
backsliding
,
a
people
that
would
often
start
aside
like
a
deceitful
Bow
.
Sometimes
when
the
Judgments
of
God
were
heavy
upon
them
,
or
when
they
were
under
the
reign
of
some
good
Kings
,
then
down
went
their
Groves
,
their
Altars
,
their
Idols
,
and
their
High
places
;
but
soon
after
you
shall
have
them
as
much
set
upon
Idolatry
as
before
;
sometimes
they
were
willing
to
be
rid
of
their
Idols
,
and
at
other
times
they
were
mad
to
go
a
whoring
after
their
Idols
.
But
now
a
godly
man
(
when
he
is
himself
)
he
is
never
unwilling
to
be
rid
of
his
sins
,
yea
,
to
be
rid
of
all
his
sins
,
the
fixed
,
standing
,
and
abiding
disposition
and
bent
of
a
godly
mans
Soul
,
of
a
godly
mans
will
,
is
to
be
rid
of
every
sin
;
and
thrice
happy
is
that
man
that
is
habitually
under
such
a
choice
and
blessed
frame
.
Thirdly
,
A
transcendent
willingness
,
a
superlative
willingness
,
an
overtopping
willingness
to
be
rid
of
sin
,
is
an
infallible
evidence
of
the
truth
of
Grace
in
the
Soul
.
When
a
mans
willingness
to
be
rid
of
his
sins
overtops
his
unwillingness
;
when
a
man
is
more
willing
to
be
rid
of
his
sins
,
than
he
is
to
continue
in
sin
,
then
his
spiritual
state
is
certainly
good
.
A
gracious
heart
had
much
rather
,
if
it
were
put
to
his
choice
,
live
without
all
sin
,
than
to
have
allowance
to
wallow
in
any
sin
;
he
had
rather
live
without
the
least
sin
,
than
to
have
liberty
to
live
in
the
greatest
,
or
the
most
flesh-pleasing
sin
.
'T
is
certain
that
sin
is
more
afflictive
to
a
gracious
Soul
,
than
all
the
losses
,
crosses
,
troubles
,
and
tryals
that
he
meets
with
in
the
World
.
2
Sam.
24.10
.
David
cryes
not
perii
,
but
peccavi
;
not
,
I
am
undone
,
but
,
I
have
done
foolishly
.
He
does
not
cry
,
Take
away
the
pestilence
,
but
take
away
the
iniquity
of
thy
servant
.
Dan.
9.5
.
Nor
Daniel
cries
not
out
,
O
we
are
sadly
reproached
,
we
are
greatly
distressed
,
we
are
wofully
oppressed
;
Hos.
14.2
.
but
,
We
have
rebelled
.
And
the
Church
cryes
not
out
,
Take
away
our
Captivity
,
but
take
away
all
iniquity
;
't
is
not
take
away
our
chains
,
but
take
away
our
sins
;
't
is
not
take
away
our
afflictions
,
but
take
away
our
pollutions
;
't
is
not
take
away
all
our
enemies
lives
,
but
take
away
the
lives
of
all
our
lusts
.
2
Cor.
11.16
.
ult.
And
so
Paul
cryes
not
out
of
his
reproaches
,
or
persecutors
,
or
bonds
,
or
chains
,
or
stripes
,
or
perils
,
Rom.
7.23
.
or
prisons
(
he
rather
glories
in
these
)
.
But
he
cryes
out
of
a
Law
in
his
Members
,
rebelling
against
the
Law
of
his
mind
,
and
bringing
of
him
into
Captivity
to
the
Law
of
sin
,
which
is
in
his
Members
.
Paul
does
not
cry
out
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
all
my
sorrows
and
sufferings
;
Verse
24.
But
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
.
A
sincere
heart
(
when
he
is
himself
)
had
much
rather
be
rid
of
his
sins
than
of
his
sufferings
;
yea
of
the
least
sins
,
than
of
the
greatest
sufferings
.
'T
was
a
sweet
saying
of
Bernard
,
I
had
rather
(
saith
he
)
that
God
should
better
my
heart
,
than
remove
his
hand
;
I
had
rather
that
God
should
continue
my
strokes
than
my
sins
.
And
the
same
noble
spirit
was
working
bravely
in
Job
,
when
he
was
under
the
heavy
hand
of
God
,
See
Job
7.20
,
21.
Job
34.31
,
32.
Surely
it
is
meet
to
be
said
unto
God
,
I
have
born
chastisement
,
I
will
not
offend
any
more
.
That
which
I
see
not
,
teach
thou
me
;
if
I
have
done
iniquity
,
I
will
do
no
more
.
But
now
graceless
men
are
much
more
willing
to
be
rid
of
their
affl●ctions
,
See
Exod.
10.17
.
than
to
be
rid
of
their
sins
,
witness
Pharaoh
,
who
cries
out
,
take
away
the
Frogs
,
Exod.
8.8
.
Then
Pharaoh
called
for
Moses
and
Aaron
,
and
said
,
Intreat
the
Lord
that
he
may
take
away
the
Frogs
from
me
,
and
from
my
people
,
and
I
will
let
the
people
go
,
that
they
may
do
Sacrifice
unto
the
Lord
.
'T
is
not
intreat
the
Lord
,
that
he
would
take
away
this
proud
heart
,
or
this
hard
heart
,
or
this
besotted
heart
,
or
this
blind
mind
,
or
this
perverse
will
,
or
this
benummed
Conscience
that
is
in
me
and
my
people
,
but
intreat
the
Lord
that
he
may
take
away
the
Frogs
from
me
and
my
people
.
A
graceless
heart
is
more
abundantly
willing
to
be
freed
from
punishment
the
effect
of
sin
,
than
't
is
willing
to
be
freed
from
sin
,
the
cause
of
punishment
.
A
gracious
heart
sees
more
filthiness
in
sin
than
in
Frogs
,
and
had
rather
be
rid
of
his
sins
,
than
of
all
the
Frogs
or
Toads
that
be
in
the
World
.
See
what
a
sad
spirit
was
upon
the
children
of
Israel
,
in
that
Numb.
21.6
,
7.
Heb.
Burning
Serpents
,
thus
they
are
called
,
from
the
effect
of
their
biting
,
which
caused
a
mortal
burning
,
and
consequently
such
an
excessive
thirst
as
killed
them
.
And
the
Lord
sent
Fiery
Serpents
among
the
people
,
and
they
bite
the
people
,
and
much
people
of
Israel
dyed
.
Therefore
the
people
came
to
Moses
,
and
said
,
We
have
sinned
,
for
we
have
spoken
against
the
Lord
,
and
against
thee
,
pray
unto
the
Lord
that
he
take
away
the
Serpents
from
us
.
Now
mark
,
in
the
fifth
verse
you
have
them
murmuring
against
God
,
and
Moses
,
and
divine
dispensations
,
and
nauseating
of
the
Wheat
of
Heaven
as
light
meat
,
because
they
came
lightly
by
it
;
they
distrust
the
Providence
of
God
,
they
let
fly
at
God
,
their
spirit
swels
against
the
holy
one
of
Israel
,
and
they
scorn
,
deride
,
revile
,
and
contumeliously
and
despitefully
speak
against
Moses
;
and
though
they
had
often
smarted
for
these
sins
,
yet
they
are
at
them
again
;
upon
this
God
sends
an
Army
of
Fiery
Serpents
among
them
,
and
they
bite
and
devour
many
of
them
.
And
now
they
run
to
Moses
(
who
but
a
little
before
they
had
despised
)
and
are
very
importunate
with
him
to
pray
to
the
Lord
to
take
away
the
Serpents
from
them
.
They
do
not
desire
Moses
to
improve
his
interest
in
Heaven
,
that
God
would
take
away
their
proud
hearts
,
their
distrustful
hearts
,
their
murmuring
hearts
,
&c.
but
that
God
would
take
away
the
Serpents
;
they
were
much
more
desirous
to
be
rid
of
their
Serpents
,
than
they
were
to
be
rid
of
their
sins
.
So
those
in
Jer.
30.15
.
Why
cryest
thou
for
thine
affliction
?
thy
sorrow
is
incurable
,
for
the
multitude
of
thine
iniquity
;
because
thy
sins
were
encreased
,
I
have
done
these
things
unto
thee
.
They
do
not
cry
out
of
their
sins
,
but
they
cry
out
of
their
afflictions
.
Why
cryest
thou
for
thine
affliction
?
unsound
hearts
are
more
ready
and
willing
to
be
rid
of
their
afflictions
,
than
they
are
willing
to
have
their
Souls
bettered
,
or
their
lives
mended
,
or
their
lusts
subdued
by
them
.
Pilate
was
unwilling
to
condemn
Jesus
,
witness
his
seeking
to
release
him
,
and
his
washing
his
hands
,
and
his
pleading
his
innocency
,
&c.
Matth.
27.17
,
18
,
22
,
23
,
24.
but
yet
the
prevailing
part
of
his
will
carryed
him
forth
to
deliver
up
Jesus
to
be
scourged
and
Crucified
,
v.
26.
So
Herod
was
unwilling
to
behead
John
Baptist
,
witness
that
word
,
The
King
was
exceeding
sorry
,
Mark
6.26
.
But
yet
the
prevailing
part
of
his
will
carried
him
forth
to
cut
off
John's
head
,
v.
27.
whose
head
was
more
worth
than
Herods
Kingdom
.
So
Darius
was
very
unwilling
to
cast
Daniel
into
the
Lyons
Den
,
witness
his
being
sore
displeased
with
himself
,
and
witness
his
setting
his
heart
on
Daniel
to
deliver
him
,
and
witness
his
great
unquietness
of
spirit
,
for
he
could
neither
eat
nor
drink
,
nor
sleep
,
the
night
after
he
was
cast
into
the
Lyons
Den
;
and
witness
his
great
joy
at
Daniels
safety
,
Dan.
6.14
,
18
,
19
,
20.
All
which
did
clearly
argue
a
very
great
unwillingness
that
Daniel
should
suffer
,
and
yet
the
prevailing
part
of
Darius
his
will
carried
him
forth
to
sacrifice
Daniel
to
the
Lyons
;
yea
to
that
which
was
worse
,
viz.
the
lusts
of
his
enemies
,
v.
16
,
17.
By
all
these
instances
,
't
is
most
evident
that
the
prevalent
part
of
a
wicked
mans
will
,
stands
most
strongly
byafs'd
towards
sin
.
But
now
the
prevalent
part
of
a
Christians
will
,
is
to
be
rid
of
sin
:
If
the
Lord
should
say
to
a
gracious
Christian
,
Ask
what
thou
wilt
,
O
Christian
,
and
it
shall
be
granted
to
thee
;
the
Answer
would
be
,
Lord
rid
me
of
my
sins
,
Lord
take
away
mine
iniquities
,
Lord
mortify
my
corruptions
,
Lord
whoever
lives
,
let
these
lust
dye
,
Lord
drown
these
Egyptians
in
the
Sea
of
thy
Sons
blood
,
who
have
so
violently
and
unweariedly
pursued
after
the
Blood
of
my
precious
Soul
;
Lord
kill
and
crucify
all
these
sinful
evils
,
that
have
killed
and
Crucified
the
Lord
of
life
and
glory
.
Psal.
5.2
,
7.
Lord
wash
me
throughly
from
mine
iniquity
,
and
cleanse
me
from
my
sin
.
Lord
purge
me
with
Hysop
,
and
I
shall
be
clean
;
wash
me
and
I
shall
be
whiter
than
Snow
:
Lord
,
carnal
reason
,
and
flesh
and
bloud
,
would
fain
have
such
and
such
pleasurable
sins
,
and
such
and
such
profitable
sins
indulged
and
spared
,
but
Lord
,
the
earnest
,
the
ardent
desires
of
my
soul
are
,
that
I
may
be
rid
of
them
,
and
that
Justice
to
the
heighth
may
be
done
upon
them
.
Lord
be
but
the
death
of
my
sins
,
and
my
soul
shall
say
,
My
lot
is
fallen
in
a
pleasant
place
,
and
verily
I
have
a
goodly
heritage
.
Lord
cleanse
me
but
from
all
filthiness
,
both
of
flesh
and
spirit
,
and
I
shall
cry
H●sanna
to
thee
,
Matth.
21.9
.
Psal.
16.6
.
2
Cor.
7.1
.
Lord
let
me
but
out
live
my
lusts
,
and
follow
them
to
the
Grave
before
others
follow
me
to
my
Grave
,
and
I
shall
say
it
is
enough
.
And
thus
every
gracious
Soul
is
more
willing
to
be
rid
of
his
sins
,
than
he
is
to
keep
his
sins
.
A
Porter
cannot
be
more
willing
to
be
rid
of
his
burden
,
nor
a
sick
man
to
be
rid
of
his
disease
,
nor
a
Beggar
of
his
nasty
louzy
rags
,
nor
a
Prisoner
of
his
chains
,
than
a
gracious
Soul
is
willing
to
be
rid
of
his
lusts
,
&c.
Fourthly
,
That
Soul
that
does
not
(
nor
,
through
Grace
assisting
,
will
not
)
allow
himself
,
or
indulge
himself
in
a
course
of
sin
,
or
in
the
common
practise
of
any
known
sin
,
that
Soul
is
certainly
a
gracious
soul
.
The
evil
that
I
do
,
Rom.
7.15
.
I
allow
not
.
So
Psal.
119.1
,
3.
Blessed
are
the
undefiled
in
the
way
,
that
walk
in
the
Law
of
the
Lord
,
they
also
do
no
iniquity
;
that
is
,
they
allow
not
themselves
in
the
practice
of
any
iniquity
.
Blessed
souls
live
not
in
the
service
of
sin
,
they
live
not
in
an
ordinary
practice
of
any
iniquity
.
1
John
3.9
.
Whosoever
is
born
of
God
,
doth
not
commit
sin
,
for
his
seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
.
He
that
has
the
seed
of
God
,
the
seed
of
Grace
and
Regeneration
in
him
,
he
cannot
allow
himself
in
away
of
sin
,
he
cannot
give
himself
over
to
a
voluntary
serving
of
sin
,
he
cannot
make
a
Trade
of
sin
.
So
Prov.
16.17
.
The
highway
of
the
upripht
is
to
depart
from
evil
,
(
that
is
)
it
is
the
ordinary
,
usual
,
constant
course
of
an
upright
man
to
depart
from
ev●l
.
An
honest
Traveller
may
step
out
of
the
Kings
Highway
into
a
house
,
a
Wood
,
a
Close
,
but
his
work
,
his
business
is
to
go
on
in
the
Kings
Highway
.
So
the
business
,
the
work
of
an
upright
man
is
to
depart
from
evil
;
't
is
possible
for
an
upright
man
to
step
into
a
sinful
path
,
or
to
touch
upon
sinful
facts
;
but
his
main
way
,
his
principal
work
and
business
,
is
to
depart
from
iniquity
:
As
a
Bee
may
light
upon
a
Thistle
,
but
her
work
is
to
be
gathering
at
Flowers
;
or
as
a
Sheep
may
slip
into
the
dirt
,
but
its
work
is
to
be
grasing
on
the
Mountains
,
or
in
the
Meadows
.
Certainly
there
is
no
man
in
the
world
so
abominable
wicked
,
but
that
he
may
now
and
then
(
when
he
is
in
a
good
mood
,
or
when
he
is
under
distress
of
Conscience
,
or
bleeding
under
a
smarting
rod
,
or
beholding
the
hand-writing
upon
the
Wall
,
or
under
a
sentence
of
death
)
depart
from
evil
;
but
this
is
not
his
course
,
this
is
not
his
business
,
this
is
not
his
work
,
this
is
not
his
highway
.
Thieves
do
but
now
and
then
step
into
the
Kings
Highway
to
take
a
purse
,
they
do
not
keep
the
Kings
Highway
.
But
now
the
upright
mans
Highway
,
his
common
and
ordinary
course
,
is
to
depart
from
evil
,
and
therefore
he
cannot
allow
himself
liberty
to
walk
in
an
evil
way
.
Titus
2.11
,
12.
For
the
Grace
of
God
that
bringeth
Salvation
,
hath
appeared
to
all
men
,
(
without
distinction
of
Nations
,
Sex
,
Age
,
or
condition
)
teaching
us
,
that
denying
ungodlyness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
World
.
Under
the
name
of
ungodliness
,
he
compriseth
all
the
breaches
of
the
first
Table
;
and
under
the
name
of
worldly
lusts
,
he
compriseth
all
inordinate
desires
against
the
second
Table
;
and
those
three
words
,
soberly
,
righteously
,
and
godly
,
have
a
threefold
reference
;
the
first
to
our selves
,
the
second
to
our
neighbour
,
and
the
third
to
God
.
We
must
live
soberly
in
respect
of
our selves
,
righteously
in
respect
of
our
neighbours
,
and
godly
in
respect
of
God
.
And
this
is
the
sum
of
a
Christians
whole
duty
.
Now
if
the
Grace
of
God
which
bringeth
Salvation
,
teaches
Saints
to
deny
ungodliness
and
worldly
lusts
,
then
certainly
Saints
that
are
taught
by
that
Grace
,
cannot
live
,
nor
allow
themselves
in
ungodliness
or
worldly
lusts
;
without
all
peradventure
Heaven
is
for
that
man
,
and
that
man
is
for
Heaven
that
can
appeal
to
Heaven
,
that
he
allows
not
himself
in
the
practice
of
any
known
sin
.
Thus
David
did
,
Search
me
O
Lord
(
sayes
he
)
and
know
my
heart
,
Psal.
13●
.
24
.
try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
.
'T
is
a
most
sure
sign
,
that
sin
hath
not
gained
a
mans
heart
nor
consent
,
but
committed
a
rape
upon
his
Soul
;
when
he
allows
not
himself
in
it
,
but
cryes
out
bitterly
to
God
against
it
,
as
Paul
did
,
Rom.
7.
If
the
ravished
Virgin
under
the
Law
cryed
out
,
she
was
guiltless
,
Deut.
22.25
,
26
,
27.
Certainly
such
as
cry
out
of
their
sins
,
and
that
would
not
for
all
the
world
allow
themselves
in
a
way
of
sin
,
such
are
guiltless
before
the
Lord
.
That
which
a
Christian
does
not
allow
himself
in
,
that
he
does
not
do
in
divine
account
,
&c.
But
now
the
whole
Trade
,
the
whole
life
of
formal
and
carnal
Christians
,
is
nothing
else
but
one
continued
web
of
wickedness
;
there
is
no
wicked
unregenerate
person
in
the
world
,
but
lives
in
the
daily
practice
of
some
known
sin
or
other
;
but
allows
himself
in
some
Trade
or
way
of
wickedness
or
other
,
as
you
may
evidently
see
by
comparing
of
these
following
Scriptures
together
,
Prov.
1.20
.
to
33.
Jer.
5.3
.
Jer.
44.16
,
17
,
18
,
19.
Jer.
9.3
,
4
,
5
,
6.
Jer.
7.8
,
9
,
10
,
11
,
12
,
13
,
14
,
15
,
16.
Psal.
50.16
,
17.
Isa.
66.
3.
Matth.
7.23
.
Rom.
6.12
,
13
,
19.
Rom.
8.5
.
Luke
13.27
.
Ephes.
2.2
,
3.
Phil.
4.19
.
Titus
3.3
.
2
Pet.
2.14
.
Sin
is
a
sinners
absolute
work
,
it
is
his
main
work
,
and
the
sinner
is
besides
himself
,
besides
his
Calling
(
as
it
were
)
when
he
is
besides
his
sin
.
Fifthly
,
He
that
conflicts
most
with
heart-sins
,
and
is
most
affected
with
spiritual
sins
,
Psal.
19.12
.
Psal.
119.113
.
I
hate
vain
thoughts
.
Psal.
30.6
,
7.
Isa.
64.7
.
and
that
laments
and
mourns
most
over
secret
sins
,
invisible
sins
,
sins
that
lye
most
hid
and
remote
from
the
eyes
of
the
World
,
he
is
certainly
a
gracious
soul
;
Grace
in
truth
,
and
grace
in
power
,
will
rise
and
conflict
,
and
make
head
against
the
most
inward
and
secret
vanities
of
the
Soul
,
as
against
secret
self-love
,
and
secret
hardness
of
heart
,
Isa.
63.17
.
and
secret
unbelief
,
Mark
9.24
.
and
secret
carnal
confidence
,
and
secret
hypocrisie
,
and
secret
envy
,
and
secret
malice
,
and
secret
vain-glory
,
and
secret
fretting
and
murmuring
,
and
secret
lustings
,
and
secret
runnings
out
of
the
Soul
after
the
meat
that
perisheth
,
and
secret
pride
;
hence
Hezekiah
humbles
himself
for
the
pride
of
his
heart
;
2
Chron.
32.25
.
2
Sam.
24.10
.
Psal.
42.11
.
and
so
David
,
he
humbles
himself
for
the
pride
of
his
heart
in
numbring
of
the
people
.
And
how
does
the
same
Prophet
chide
himself
for
sinful
dejection
of
spirit
,
Psal.
73.22
.
Why
art
thou
cast
down
O
my
Soul
,
and
why
art
thou
disquited
in
me
?
And
how
does
he
at
another
time
be-fool
himself
,
and
be-beast
himself
,
for
his
secret
grudging
and
fretting
at
the
prosperity
of
the
wicked
.
So
foolish
was
I
and
ignorant
,
I
was
as
a
beast
before
thee
.
And
so
Paul
was
most
affected
and
afflicted
with
a
law
in
his
members
rebelling
against
the
law
of
his
mind
;
Inward
pollutions
and
defilements
did
sit
closest
and
sadest
upon
his
spirits
.
And
the
same
Apostle
in
that
2
Cor.
7.1
.
is
for
keeping
down
the
filthiness
of
the
spirit
,
as
well
as
the
filthiness
of
the
flesh
;
he
is
for
inward
cleansing
,
as
well
as
for
outward
cleansing
.
Rom.
7.22
,
23
,
24.
Having
therefore
these
Promises
,
(
dearly
beloved
)
let
as
cleanse
our selves
from
all
filthiness
of
the
flesh
and
spirit
,
perfecting
holiness
in
the
fear
of
God
:
So
Mr.
Bradford
was
a
man
that
had
attained
to
so
great
and
eminent
a
heighth
of
holiness
,
that
Doctor
Taylor
(
the
Martyr
)
calls
him
,
That
Saint
of
God
John
Bradford
;
and
yet
O
how
sadly
does
he
bewail
his
secret
hypocrisy
.
True
Grace
makes
opposition
as
well
against
the
being
of
sin
in
a
mans
nature
,
Col.
3.5
.
as
against
the
breakings
out
of
sin
in
a
mans
life
.
True
Grace
will
make
head
against
the
corruptions
of
the
heart
,
as
well
as
against
the
excursions
of
the
feet
;
't
is
as
willing
and
desirous
to
be
rid
of
a
polluted
heart
,
as
't
is
willing
and
desirous
to
be
rid
of
a
polluted
hand
.
It
would
fain
have
,
not
only
sinful
acts
,
but
also
sinful
dispositions
;
and
not
only
irregular
actions
,
but
also
inordinate
affections
mortified
and
subdued
.
O
friends
!
heart-sins
are
root-sins
,
they
are
the
springs
that
set
all
the
wheels
a
going
,
the
Fountain
that
sets
all
the
streams
a
running
,
the
fire
that
sets
the
Furnace
a
smoaking
,
the
Bellows
that
sets
the
fire
a
burning
.
Certainly
a
proud
heart
hath
more
of
Satan
in
it
than
a
proud
look
,
and
a
wanton
heart
is
more
vile
than
a
wanton
eye
,
and
a
murtherous
or
adulterous
heart
,
is
worse
than
a
murtherous
or
adulterous
act
,
&c.
And
therefore
true
grace
makes
head
against
heart-sins
,
against
spiritual
sins
,
against
the
most
inward
secret
sins
,
against
those
very
sins
that
lye
not
within
the
reach
of
reason
,
or
the
Sword
of
the
Magistrate
,
or
the
piercing
eye
of
the
most
knowing
or
observing
man
in
the
World
,
but
are
only
obvious
to
an
omniscient
eye
.
But
now
carnal
men
,
as
they
make
little
of
outward
sins
,
so
they
make
nothing
of
heart-sins
,
of
spiritual
sins
.
If
they
are
not
drunkards
,
nor
swearers
,
Matt.
19
.
16-27
.
nor
extortioners
,
nor
whoremasters
,
nor
cursers
,
nor
cheaters
,
nor
oppressors
,
nor
lyars
,
nor
persecutors
;
if
they
are
good
negative
Christians
,
then
they
think
themselves
very
good
Saints
,
and
in
a
very
fair
way
for
heaven
,
and
that
no
man
can
say
Black
is
their
eye
;
when
their
hearts
are
as
full
of
evil
thoughts
,
and
secret
lusts
,
as
Ignorance
,
Atheism
,
unbelief
,
pride
,
envy
,
discontent
,
anger
,
formality
,
hypocrisy
,
indifferency
,
lukewarmness
,
deadness
and
hardness
,
&c.
as
the
Sun
is
full
of
light
,
or
as
Hell
is
full
of
darkness
.
Restraining
grace
,
common
grace
,
only
makes
head
against
gross
enormities
,
against
palpable
vanities
,
as
you
may
see
in
the
Scribes
and
Pharises
;
but
saving
grace
makes
head
against
heart-sins
,
against
spiritual
sins
.
Common
grace
is
all
for
washing
the
outside
,
but
Saving
grace
is
for
washing
the
inside
as
well
as
the
outside
.
Common
grace
is
only
for
washing
the
feet
and
the
head
,
but
Saving
grace
is
for
washing
both
feet
,
head
,
and
heart
.
Look
as
in
a
dark
night
we
can
only
see
those
stars
that
are
of
the
greatest
magnitude
;
Matth.
23.
John
13.9
,
10.
so
by
the
star-light
of
natural
Conscience
,
the
natural
man
can
only
see
those
sins
that
are
more
great
and
gross
.
Natural
convictions
can
reach
no
further
than
natural
light
,
but
spiritual
convictions
reach
to
the
most
inward
,
secret
,
spiritual
,
and
undiscernable
sins
.
Certainly
that
is
a
sincere
heart
,
a
heart
more
worth
than
gold
,
that
smites
a
man
for
inward
sins
as
well
as
for
outward
sins
;
for
sins
done
in
a
corner
,
as
well
as
for
sins
acted
upon
the
house
top
;
for
spiritual
sins
as
well
as
for
fleshly
sins
;
for
sins
against
the
Soul
,
as
well
as
for
sins
against
the
body
;
for
sins
committed
in
a
Closet
,
as
well
as
for
sins
committed
on
the
most
publick
Stage
.
Certainly
that
trouble
and
grief
that
springs
from
heart-sins
,
from
spiritual
sins
,
from
secret
sins
,
bears
a
more
immediate
relation
to
the
holiness
of
God
,
who
only
observes
them
,
and
is
offended
by
them
,
and
so
is
a
most
sure
and
infallible
evidence
of
saving
Grace
,
and
of
the
work
of
the
spirit
in
power
upon
the
Soul
.
When
open
commissions
do
humble
and
abase
the
heart
,
and
secret
inclinations
to
sin
do
even
break
and
burst
the
heart
asunder
,
then
the
heart
is
certainly
sincere
with
God
.
A
Christian
will
readily
grant
that
his
God
is
a
good
God
,
and
that
Jesus
Christ
is
the
chiefest
of
ten
thousand
,
and
that
the
Gospel
is
a
glorious
Gospel
,
and
that
the
Promises
are
precious
Promises
,
and
that
the
Ordinances
are
blessed
Ordinances
,
and
that
the
lively
communion
of
Saints
is
the
Sweetest
communion
in
all
the
world
.
But
yet
he
will
say
,
I
have
such
a
proud
heart
,
such
a
hard
heart
,
such
a
flight
heart
,
such
a
carnal
heart
,
&c.
and
I
am
so
vexed
and
molested
with
sinful
motions
,
and
with
sinful
imaginations
,
and
with
sinful
inclinations
,
and
with
Atheistical
risings
,
and
with
private
murmurings
,
and
with
secret
unbelievings
,
and
that
in
despite
of
all
my
conflictings
,
and
strivings
,
and
prayings
,
and
mournings
,
and
sighings
,
and
groanings
,
and
complainings
;
that
I
am
oftentimes
even
weary
of
my
life
:
And
if
this
does
not
speak
out
Christ
within
,
and
grace
within
,
and
the
Spirit
within
such
a
Soul
,
I
know
nothing
.
O
friends
!
remember
this
once
for
all
,
viz.
That
the
main
Battle
,
the
main
warfare
of
a
Christian
lyes
not
in
the
open
field
,
it
lyes
not
in
visible
skirmishes
,
but
his
main
quarrels
and
conflicts
are
most
within
,
and
his
worst
and
greatest
enemies
are
them
of
his
own
house
,
they
are
them
of
his
own
heart
.
A
little
grace
at
first
conversion
,
may
reform
an
ill
life
;
but
it
must
be
a
great
deal
of
grace
that
must
reform
an
ill
heart
.
A
little
grace
may
make
a
man
victorious
over
outward
gross
sins
,
but
it
must
be
a
great
deal
of
grace
that
must
make
a
man
victorious
over
inward
sins
,
secret
sins
,
spiritual
sins
,
heart-sins
,
yea
,
a
through
conquest
of
these
sins
will
hold
a
man
play
all
his
dayes
.
But
,
Sixthly
,
He
that
abstains
from
sin
,
he
whose
heart
rises
against
sin
,
he
that
sets
himself
against
sin
,
because
of
the
evil
nature
of
sin
,
2
Cor.
7.1
.
I
have
read
of
the
Ermin
,
that
she
will
rather
dye
than
be
got
into
the
dirt
to
defile
her
beautiful
skin
.
And
rather
than
Joseph
will
defile
his
beautiful
soul
by
defiling
his
Masters
bed
,
he
will
to
a
dirty
Dungeon
.
He
had
rather
that
the
Irons
should
enter
into
his
Soul
,
Psal.
105.18
.
than
that
sin
should
enter
into
his
Conscience
:
He
had
rather
that
his
chains
should
eat
into
his
flesh
,
than
that
sin
should
pollute
his
soul
.
Isa.
59.1
,
2.
Amos
3.6
.
Acts
5.39
.
because
of
that
vileness
and
filthiness
that
is
in
sin
;
he
certainly
has
a
principle
of
Grace
,
a
seed
of
God
in
him
.
He
who
refrains
from
sin
,
and
whose
heart
rises
more
against
sin
,
because
of
the
purity
of
the
Law
which
forbids
sin
,
then
because
of
the
severity
of
the
Law
which
condemns
sin
,
is
certainly
under
the
power
of
renewing
Grace
,
of
saving
Grace
.
Psal.
119.140
.
Thy
word
is
very
pure
,
therefore
thy
servant
loveth
it
:
't
is
only
pure
Grace
that
can
inable
a
man
to
love
the
Word
for
its
purity
.
The
Apostle
to
set
forth
the
formidable
evil
that
is
in
sin
,
expresses
it
thus
,
Rom.
7.13
.
That
sin
might
appear
to
be
sin
.
He
could
find
nothing
more
evil
and
odious
to
express
it
by
than
it self
.
Sin
is
so
great
an
evil
,
that
it
cannot
have
a
worse
Epithet
given
it
.
Paul
can
call
it
no
worse
than
by
its
own
name
,
sinful
sin
.
Had
the
Apostle
said
that
sin
might
appear
to
be
a
snare
,
a
Serpent
,
a
Viper
,
a
Toad
,
a
Plague
,
a
Devil
,
a
Hell
,
&c.
he
had
said
much
,
but
yet
not
enough
to
set
forth
the
transcendent
evil
that
is
in
sin
,
and
therefore
he
calls
it
sinful
sin
.
All
other
evils
are
but
outward
,
they
only
reach
the
name
,
the
body
,
the
estate
,
the
life
,
but
sin
is
an
inward
evil
,
a
spiritual
evil
,
an
evil
that
reaches
the
precious
and
immortal
Soul
,
and
therefore
is
the
greatest
evil
.
Death
puts
an
end
to
all
other
troubles
,
viz.
poverty
,
sickness
,
disgrace
,
scorn
,
contempt
,
crosses
,
losses
,
&c.
but
sin
is
so
great
an
evil
,
that
death
it self
cannot
put
an
end
to
it
,
Eternity
it self
shall
never
put
a
stop
,
a
period
to
this
evil
of
evils
.
All
outward
evils
can
never
make
a
man
the
subject
of
Gods
wrath
and
hatred
.
A
man
may
be
poor
,
and
yet
precious
in
the
eyes
of
God
,
he
may
be
greatly
abhorred
by
the
World
,
and
yet
highly
honoured
by
God
;
he
may
be
debased
by
men
,
and
yet
exalted
by
God
.
But
now
sin
is
so
great
an
evil
,
that
it
subjects
the
sinners
Soul
to
the
wrath
and
hatred
of
God
;
all
other
evils
do
but
strike
at
a
mans
present
well-being
,
but
sin
strikes
at
a
mans
eternal
well-being
;
all
other
evils
can
never
hinder
a
mans
communion
with
God
,
a
man
may
have
communion
with
God
in
poverty
,
in
sickness
,
in
Prison
,
in
Banishment
;
but
sin
is
so
great
an
evil
,
that
it
interrupts
communion
with
God
,
it
cuts
off
communion
with
God
.
All
outward
evils
are
Gods
creatures
,
Is
there
any
evil
in
the
City
that
the
Lord
hath
not
done
.
But
sin
is
the
Devils
creature
,
't
is
a
brat
of
his
own
begetting
,
yea
,
't
is
worse
than
the
Devil
,
't
is
that
which
has
turn'd
glorious
Angels
into
infernal
Devils
.
All
other
evils
do
not
fight
against
the
greatest
good
,
but
sin
is
that
grand
evil
that
fights
against
the
greatest
good
,
it
fights
against
the
being
of
God
,
the
essence
of
God
,
the
glory
of
God
.
Peccatum
est
Dei-cidium
,
sin
is
a
killing
of
God
,
't
is
a
murthering
of
God
;
Sin
is
a
universal
evil
,
't
is
all
evil
,
't
is
nothing
but
evil
,
there
is
not
one
drop
,
one
spark
of
good
to
be
found
in
any
sin
;
but
now
in
all
outward
evils
,
there
is
some
good
,
there
is
some
good
in
poverty
,
in
sickness
,
in
war
,
in
death
,
but
there
is
not
the
least
good
in
sin
,
sin
is
the
sole
object
of
Gods
hatred
,
he
hates
nothing
but
sin
,
he
is
angry
with
nothing
but
sin
,
he
has
forbid
nothing
but
sin
,
he
has
revealed
his
wrath
from
heaven
against
nothing
but
sin
,
so
great
an
evil
is
sin
.
Sin
is
that
grand
evil
that
has
Midwiv'd
all
other
evils
into
the
world
.
'T
was
sin
that
drown'd
the
old
world
with
water
,
't
was
sin
that
destroyed
Sodom
with
fire
and
Brimstone
,
Judges
5.8
.
Psal.
107.34
.
Deut.
28.21
.
't
was
sin
that
laid
Jerusalem
on
heaps
,
't
was
sin
that
has
Midwiv'd
Sword
,
Famine
,
and
Pestilence
into
the
World
,
't
was
sin
that
laid
the
Foundation
of
Hell
,
that
laid
the
corner-stone
in
that
land
of
darkness
,
for
before
sin
there
was
no
Hell
.
'T
was
sin
that
Crucified
the
Lord
of
glory
.
Now
O
how
great
must
that
evil
be
that
has
ushered
in
all
these
great
evils
into
the
World
.
Rom.
8.7
.
Sin
is
enmity
against
God
,
God
hath
no
enemy
in
the
World
but
sin
,
and
those
whom
sin
hath
made
him
;
Sin
hath
set
all
the
World
against
the
Lord
of
glory
;
't
is
sin
that
has
turn'd
men
into
incarnate
Devils
,
and
that
has
drawn
them
out
to
fight
against
God
,
and
Christ
,
and
their
own
Souls
,
and
the
things
of
their
everlasting
peace
.
Now
when
a
man
looks
upon
sin
as
the
greatest
evil
in
the
world
,
and
his
heart
rises
and
is
enraged
against
it
,
because
of
the
vile
,
filthy
,
odious
and
hainous
nature
of
it
;
't
is
a
clear
evidence
that
such
a
man
has
the
Divine
nature
in
him
,
take
that
one
instance
for
all
,
Psal.
19.12
,
13.
Keep
back
thy
servant
from
presumptuous
sins
.
But
why
does
David
pray
thus
,
So
(
sayes
he
)
shall
I
be
innocent
from
the
great
transgression
.
Mark
,
he
does
not
pray
thus
,
Lord
keep
me
from
presumptuous
sins
,
that
so
I
may
be
free
from
troubles
without
,
and
from
terrors
within
,
or
from
Hell
beneath
;
but
Lord
keep
me
from
presumptuous
sins
,
that
so
I
may
be
innocent
from
the
great
transgression
.
He
does
not
say
,
so
shall
I
be
free
from
the
great
correction
,
but
so
shall
I
be
free
from
the
great
transgression
.
That
's
a
heart
worth
gold
,
that
is
more
sensible
and
more
affected
with
the
evil
that
is
in
sin
,
than
with
the
evil
that
comes
by
sin
.
Aug.
Epist.
144.
'T
was
a
weighty
saying
of
Austin
,
That
man
(
sayes
he
)
which
fears
Hell
,
he
doth
not
fear
to
sin
,
but
fears
to
burn
;
but
that
man
fears
to
sin
,
that
fears
sin
as
he
would
fear
Hell
.
Common
Grace
never
works
a
man
thus
to
fear
sin
,
but
renewing
grace
doth
.
Common
convictions
carry
the
Soul
out
to
look
more
on
the
evil
that
comes
by
sin
,
than
on
the
evil
that
is
in
sin
;
and
hence
it
comes
to
pass
,
that
Souls
under
common
convictions
,
are
more
affected
and
afflicted
at
the
fear
of
Hell
,
and
dread
of
wrath
and
damnation
,
than
they
are
affected
or
afflicted
at
the
vileness
,
odiousness
,
and
hainous
nature
of
sin
.
When
an
unsanctified
person
is
angry
with
sin
,
and
chides
sin
,
and
falls
out
with
sin
;
and
makes
some
head
against
sin
,
't
is
either
because
it
hath
crackt
his
credit
,
or
clouded
his
honour
,
or
hindered
his
profit
,
or
imbittered
his
pleasure
,
or
provoked
his
friends
,
or
incensed
the
Magistrate
,
or
enraged
his
Conscience
,
or
exposed
him
to
shame
,
disgrace
,
or
contempt
here
,
and
Hell
hereafter
.
B●t
never
because
a
holy
God
is
dishonoured
,
a
righteous
Law
transgressed
,
a
blessed
Saviour
frequently
Crucified
,
or
the
blessed
Spirit
greatly
grieved
.
The
child
will
not
touch
the
Coal
because
it
will
burn
him
,
and
the
prudent
man
will
not
touch
the
Coal
because
it
will
s●●t
him
.
A
gracious
heart
rises
against
sin
because
of
its
defiling
and
polluting
nature
,
but
an
unsanctified
heart
rises
against
sin
because
of
its
burning
and
damning
nature
.
A
sanctified
person
hates
sin
,
because
it
pollutes
his
soul
,
but
an
unsanctified
person
hates
it
because
it
destroyes
his
soul
.
A
sanctified
person
loaths
sin
,
and
abhors
sin
,
because
it
fights
against
Gods
holiness
;
but
an
unsanctified
person
loaths
it
,
and
abhors
it
,
because
it
provokes
and
stirs
up
Gods
Justice
.
A
sanctified
person
detests
sin
,
because
of
the
Hell
that
is
in
sin
;
but
an
unsanctified
person
detests
sin
,
because
of
the
Hell
that
follows
sin
,
&c.
But
,
Seventhly
,
Where
there
is
an
irreconcileable
opposition
in
the
Soul
against
sin
,
there
is
a
saving
work
of
God
upon
that
mans
heart
.
Where
there
is
such
a
detestation
of
sin
,
and
such
an
enmity
raised
in
the
soul
against
sin
,
as
that
the
Soul
cannot
,
The
contrariety
to
sin
which
is
in
a
real
Christian
,
arises
from
an
inward
gracious
nature
which
is
opposite
to
the
whole
species
or
kind
of
sin
,
as
contrarieties
of
nature
are
to
the
whole
kind
.
As
light
is
contrary
to
all
darkness
,
and
fire
to
all
water
.
So
that
this
contrariety
to
sin
arising
from
the
inward
man
,
is
universal
to
all
sin
,
&c.
nor
will
not
,
upon
no
terms
in
the
World
,
admit
of
any
Truce
or
Reconcilliation
with
sin
,
there
is
Christ
and
Grace
formed
in
the
heart
.
The
War
between
a
gracious
heart
and
sin
,
is
like
the
War
between
Rehoboam
and
Jeroboam
,
1
Kings
14.30
.
There
was
war
between
Rehoboam
and
Jeroboam
all
their
dayes
.
The
Oracle
said
to
the
Cirrheans
(
Noctes
diesque
belli
gerendum
)
,
they
could
not
be
happy
unless
they
waged
war
night
and
day
;
no
more
can
we
,
except
we
perpetually
fight
against
our
lusts
.
O
friends
!
A
gracious
heart
that
is
weary
of
sin
,
will
certainly
and
habitually
fall
a
striving
against
it
,
Gal.
5.17
.
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
for
these
two
are
contrary
the
one
to
the
other
.
Now
contraries
are
naturally
expulsive
each
of
other
:
Such
a
pair
as
a
Jacob
and
an
Esau
;
such
Twins
as
an
Isaac
and
an
Ishmael
,
cannot
lye
quietly
together
in
the
same
womb
;
no
nor
live
quietly
together
in
the
same
house
,
but
there
will
be
a
mutual
prosecuting
and
persecuting
each
of
other
.
Fire
and
Water
may
as
well
agree
in
the
same
Vessel
;
as
grace
and
sin
in
the
same
heart
.
True
Grace
hath
a
real
repugnancy
and
contrariety
to
all
sin
;
and
remember
this
once
for
all
,
that
saving
Grace
is
not
contrary
to
sin
because
it
is
open
and
manifest
,
nor
to
sin
because
it
is
private
and
secret
,
nor
to
sin
because
it
is
of
this
or
that
consequence
,
but
to
sin
as
sin
,
whether
publick
or
private
,
because
both
the
one
and
the
other
are
contrary
to
the
Law
of
God
,
the
will
of
God
,
the
glory
of
God
,
the
nature
of
God
,
the
designs
of
God
,
&c.
As
it
is
with
true
light
,
though
it
be
but
a
beam
,
yet
it
is
universally
opposite
to
all
darkness
;
or
as
it
is
with
heat
,
though
there
be
but
one
degree
of
it
,
yet
it
is
opposite
to
all
cold
.
So
true
Grace
,
it
is
opposite
to
all
sin
,
it
cannot
comply
with
any
known
sin
.
Look
as
sin
and
Grace
were
never
born
together
,
and
as
sin
and
Grace
shall
never
dye
together
,
so
sin
and
Grace
can
never
be
reconciled
together
.
There
is
a
natural
contrariety
between
sin
and
Grace
,
and
therefore
you
can
never
reconcile
them
in
the
heart
.
The
opposition
that
Grace
makes
against
sin
,
is
inward
as
well
as
outward
,
't
is
against
sin
wheresoever
it
is
.
Nothing
will
satisfy
a
gracious
soul
but
the
destruction
of
sin
,
Rom.
6.6
.
Knowing
this
,
that
our
old
man
is
Crucified
with
him
,
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
here
rendred
destroyed
,
signifies
weakned
,
and
the
strength
of
it
broken
,
and
made
idle
,
fruitless
,
and
uneffectual
.
So
Psal.
51.2
.
Wash
me
throughly
(
or
multiply
to
wash
me
,
or
play
the
Fuller
upon
me
)
from
mine
iniquity
.
(
David
looked
upon
his
sin
,
his
stain
,
to
be
so
inveterate
,
so
ingrained
,
that
it
would
hardly
be
ever
gotten
out
till
the
cloth
were
almost
rub'd
to
pieces
)
and
cleanse
me
from
my
sin
.
David
was
as
desirous
to
be
cleansed
of
the
Leprosy
of
sin
,
as
ever
any
poor
Leper
was
willing
to
be
cleansed
of
his
Leprosy
under
the
Law
;
And
so
ver.
7.
Purge
me
with
Hyssop
and
I
shall
be
clean
,
wash
me
,
and
I
shall
be
whiter
than
Snow
.
All
the
Sacrifices
of
expiation
of
sin
in
the
old
Law
,
were
done
by
blood
,
and
that
blood
was
sprinkled
upon
the
people
by
a
bunch
of
Hyssop
,
so
called
from
the
Hebrew
word
Ezob
,
by
reason
of
the
nearness
of
the
sound
.
In
the
legal
sprinklings
made
with
Hyssop
,
was
shadowed
out
the
washing
away
of
sin
through
the
blood
of
Christ
.
Rev.
1.14
.
Job
9.30
.
The
Brides
garments
are
made
white
in
the
blood
of
the
lamb
,
and
not
by
any
washings
in
Snow
water
:
When
a
gracious
Soul
looks
upon
sin
,
he
cries
out
,
Lord
raze
it
,
raze
it
down
to
the
ground
,
Lord
let
not
one
stone
be
left
upon
another
.
In
every
gracious
Soul
,
there
is
such
a
detestation
and
such
an
indignation
against
sin
,
that
neither
Mountains
of
Gold
,
nor
Rocks
of
Pearl
,
nor
honour
,
nor
applause
,
nor
favour
on
the
one
hand
,
nor
frowns
nor
threats
,
nor
neglects
,
nor
scorns
,
nor
contempt
on
the
other
hand
,
〈◊〉
win
the
Soul
over
to
sin
,
or
make
the
Soul
one
with
sin
.
Look
how
it
was
between
the
Lord
and
Amalek
,
so
it
is
between
a
gracious
soul
and
his
sins
.
Now
if
you
turn
to
that
Exod.
17.16
.
you
shall
find
how
it
was
between
the
Lord
and
Amalek
,
Because
the
Lord
hath
sworn
,
that
the
Lord
will
have
war
with
Amalek
from
Generation
to
Generation
;
Or
as
the
Hebrew
has
it
,
The
hand
upon
the
throne
of
the
Lord
,
Gods
hand
is
la●d
upon
his
own
Throne
,
as
swearing
to
root
out
Amalek
;
or
because
Amaleks
hand
is
lifted
up
against
Gods
Throne
,
that
is
the
Church
,
(
so
called
in
Jer.
4.21
.
and
Crown
of
Glory
,
Isa.
62.3
.
)
therefore
God
will
have
perpetual
wars
with
Amalek
.
God
could
as
soon
be
reconciled
to
Amalek
,
as
a
gracious
Christian
can
be
reconciled
to
his
sins
.
Others
sense
the
words
thus
,
that
Moses
had
a
solemn
Oath
(
as
it
were
laying
his
hand
upon
Gods
Throne
)
for
asseveration
and
assurance
,
that
he
and
the
people
will
have
an
irreconcilable
war
with
the
posterity
of
Amalek
.
And
so
every
gracious
soul
is
resolved
to
make
an
irreconcileable
war
with
sin
.
But
now
where
there
is
only
common
Grace
,
there
a
man
deals
by
his
sins
as
David
did
by
his
son
Absolom
,
banish
him
his
Court
for
a
time
,
and
afterwards
receive
him
into
full
favour
,
and
court
him
as
much
or
more
than
before
.
An
unsound
heart
may
fall
out
with
his
sin
,
and
be
very
angry
with
its
sin
,
for
the
consequence
of
it
,
for
the
shame
it
brings
upon
his
person
,
for
the
blot
it
leaves
upon
his
name
,
and
for
the
stinging
guilt
and
convulsion
fits
which
it
causeth
in
his
Conscience
,
and
yet
this
very
person
be
in
a
very
close
and
strict
league
with
sin
,
and
his
heart
inwardly
and
strongly
adhering
unto
sin
.
But
a
gracious
heart
will
be
still
a
restraining
of
sin
,
a
curbing
of
sin
,
a
crossing
of
sin
,
a
making
head
against
sin
,
and
a
withstanding
it
in
all
its
workings
.
Anger
may
be
reconciled
,
but
hatred
cannot
.
Eightly
,
Where
the
very
prevailings
of
sin
are
ordinarily
made
serviceable
to
high
and
holy
,
to
gracious
and
spiritual
ends
,
Ezek.
16.61
,
63.
Ephes.
2.7
,
6
,
7.
there
certainly
is
a
saving
work
of
God
upon
that
mans
soul
.
As
when
they
produce
more
Soul-loathing
,
Soul-humiliation
,
Self-judging
;
Self-abasement
,
Self-abhorring
;
or
when
they
fill
the
Soul
with
a
grea●
〈◊〉
admiration
of
the
freeness
and
riches
of
Grace
,
or
when
they
keep
down
pride
,
and
prevent
the
despising
of
others
,
or
produce
holy
shame
,
or
when
they
make
the
blood
of
Christ
more
precious
and
dear
to
the
Soul
,
or
when
they
engage
a
Christian
so
much
the
more
to
watch
and
pray
,
and
pray
and
watch
,
that
he
may
either
be
kept
from
the
hour
of
temptation
,
or
in
the
hour
of
temptation
,
or
when
every
fall
makes
sin
more
bitter
to
the
soul
than
ever
,
and
Christ
more
sweet
to
the
Soul
than
ever
,
and
all
the
means
of
Grace
more
delightful
to
the
Soul
than
ever
,
and
heaven
more
desirable
to
the
Soul
than
ever
;
or
when
sin
is
made
the
prevention
of
sin
,
or
when
sin
through
the
over-ruling
hand
of
Grace
is
made
an
occasion
of
more
Grace
;
as
that
good
man
said
,
As
I
get
hurt
by
my
Graces
,
So
I
get
good
by
my
sins
.
You
know
all
the
falls
and
knocks
,
and
blows
,
that
children
get
that
are
learning
to
go
,
do
but
make
them
cleave
the
closer
and
hang
the
faster
upon
the
Nurses
skirts
,
or
about
the
Mothers
neck
.
So
when
all
a
Christians
falls
do
but
work
him
to
cleave
the
closer
,
and
hang
the
faster
upon
the
strength
of
Christ
,
and
to
be
still
a
drawing
more
and
more
vertue
and
power
from
Christ
;
then
is
the
prevalency
of
sin
made
serviceable
to
holy
and
gracious
ends
;
and
where
God
ordinarily
thus
works
,
there
is
certainly
a
work
of
God
in
power
upon
that
Soul
,
2
Cor.
7.11
.
For
behold
,
this
self
same
thing
that
ye
sorrowed
after
a
godly
sort
,
what
carefulness
it
wrought
in
you
,
yea
,
what
clearing
of
your selves
,
yea
,
what
indignation
,
yea
,
what
fear
,
yea
,
what
vehement
desire
,
yea
,
what
zeal
,
yea
,
what
revenge
,
in
all
things
you
have
approved
your selves
to
be
clear
in
this
matter
(
this
Scripture
I
have
fully
opened
in
my
eighth
sign
of
godly
sorrow
,
in
this
book
,
and
to
that
I
refer
you
)
.
The
Mother
by
suffering
the
child
to
get
one
fall
,
keeps
the
child
from
many
a
fall
,
and
so
't
was
with
these
Corinthians
.
Adams
fall
was
an
inlet
to
abundance
of
grace
;
and
his
unrighteousness
did
usher
into
the
world
the
most
glorious
Righteousness
of
Jesus
Christ
.
Hezekiah
falls
,
and
by
his
fall
,
2
Chron.
32.25
,
26
,
31.
God
gives
him
a
clearer
and
fuller
sight
of
his
own
heart
than
ever
he
had
before
in
all
his
dayes
.
Sin
is
no
gainer
,
but
a
loser
by
every
fall
of
the
Saints
.
God
does
,
and
will
,
by
the
over-ruling
hand
of
his
grace
,
make
the
very
miscarriages
of
his
people
to
be
glorious
inlets
to
more
eminent
degrees
of
Grace
and
holiness
.
God
hath
a
great
Revenue
of
glory
from
the
very
infirmities
of
the
Saints
;
and
the
Saints
have
a
great
Revenue
of
comfort
from
their
very
miscarriages
,
by
the
wise
,
powerful
,
over-ruling
,
and
sanctifying
hand
of
God
.
God
is
that
powerful
,
that
skilful
Physician
,
that
can
make
an
Antidote
,
and
Sovereign
remedy
of
sin
,
that
is
the
most
deadly
poyson
in
all
the
World
.
God
does
and
will
make
the
very
sins
of
his
people
to
further
the
Salvation
of
his
people
,
according
to
that
golden
promise
Rom.
8.28
.
God
never
suffers
his
people
to
fall
into
any
sin
,
but
out
of
a
design
to
break
the
neck
and
back
of
that
sin
they
fall
into
:
God
suffered
David
to
fall
into
those
two
great
sins
of
Murder
and
Adultery
,
but
by
these
very
falls
he
broke
the
very
back
of
those
sins
,
for
we
never
read
that
ever
he
fell
into
those
sins
the
second
time
.
And
so
God
suffered
Peter
to
deny
him
once
,
but
by
that
sore
fall
God
broke
the
neck
of
that
very
sin
,
for
we
never
read
that
ever
he
denyed
Christ
any
more
at
the
voice
of
a
Damsel
;
yea
,
't
is
very
observable
,
that
Peters
courage
and
boldness
for
the
truth
,
received
a
very
high
advance
by
those
deep
wounds
that
he
had
formerly
given
them
,
when
he
denyed
the
Lord
that
bought
him
.
After
his
sore
falls
,
for
courage
and
boldness
he
carries
the
Bell
from
all
the
Apostles
,
as
you
may
see
in
Acts
4.12
.
It
is
the
nature
of
true
Grace
to
gather
strength
by
every
wound
.
Grace
gathers
strength
by
contraries
,
as
Fire
doth
when
it
is
compassed
about
with
coldness
by
an
Antiper
stasis
.
By
all
a
Ch
istians
falls
his
graces
grow
brighter
and
stronger
.
At
the
long
run
,
a
Christian
by
all
his
falls
loses
nothing
but
his
dross
,
his
chaff
,
his
scum
,
his
filth
.
Now
he
that
finds
his
sins
thus
over-ruled
for
the
good
of
his
soul
,
he
is
certainly
a
gracious
Soul
.
O
Sirs
!
remember
this
for
ever
,
viz.
That
the
oftner
an
Hypocrite
,
or
a
Formalist
falls
,
the
more
ground
and
strength
his
sins
get
upon
him
,
and
so
will
continue
to
do
,
till
all
that
Grace
and
goodness
which
he
seemed
to
have
had
,
be
quite
extinguished
.
But
,
Ninthly
,
Where
a
bare
naked
command
of
God
is
commonly
,
ordinarily
of
that
power
,
force
and
authority
with
the
soul
,
as
to
curb
sin
,
and
restrain
the
soul
from
sin
,
and
to
arm
and
fence
the
soul
against
the
encroachments
and
commands
of
sin
,
there
is
certainly
a
saving
work
,
a
powerful
work
of
God
upon
that
Soul
.
When
a
man
can
say
to
Heaven
and
Hell
,
stand
you
by
for
the
present
,
and
to
precious
Promises
,
stand
you
by
for
the
present
,
and
to
Divine
threatnings
,
stand
you
by
for
the
present
,
here
is
a
Command
of
God
that
forbids
such
and
such
actions
,
and
therefore
I
cannot
,
I
dare
not
do
this
or
that
wickedness
,
Gen.
39.9
.
and
sin
against
the
Lord
,
there
is
certainly
a
principle
of
Grace
in
that
mans
heart
.
That
is
a
great
word
of
David
,
Psal.
119.161
.
My
heart
standeth
in
awe
of
thy
word
.
When
a
naked
command
from
God
does
so
over-awe
the
heart
,
as
that
it
dares
not
sin
against
God
,
then
doubtless
the
heart
is
sincere
with
God
.
A
child
does
not
stand
in
more
awe
of
the
rod
,
nor
a
servant
of
a
beating
,
nor
a
Favourite
of
his
Princes
frowns
,
than
a
real
Christian
(
when
he
is
himself
)
stands
in
awe
of
the
Word
.
So
Psal.
119.11
.
Thy
Word
have
I
hid
within
my
heart
,
that
I
might
not
sin
against
thee
.
When
a
man
hides
the
Word
in
his
heart
as
a
Treasure
,
that
he
may
not
lose
it
,
and
as
a
Rule
that
he
may
not
transgress
it
,
then
his
heart
is
indeed
right
with
God
.
When
the
Law
of
God
in
a
mans
heart
,
arms
him
against
the
lusts
of
his
heart
and
life
,
then
doubtless
his
heart
is
sound
with
God
.
So
Psal.
17.4
.
By
the
words
of
thy
lips
,
I
have
kept
me
from
the
paths
of
the
destroyer
;
or
as
some
read
the
words
,
According
to
the
command
and
charge
of
thy
words
,
I
have
kept
me
from
the
sinful
wayes
,
manners
,
behaviours
,
&c.
of
the
destroyer
,
or
the
cruel
man
.
Matth.
28.18
,
19
,
20.
Acts
10.41
,
42.
Christ
commanded
his
Apostles
to
make
him
known
to
the
World
,
and
to
Preach
the
everlasting
Gospel
,
and
to
make
known
those
Mysteries
and
Riches
of
Grace
that
were
hid
in
former
Ages
.
The
Jewish
Authority
threatens
them
and
commands
them
not
to
speak
at
all
,
nor
teach
in
the
name
of
Jesus
,
Acts
4.17
,
18.
But
the
command
of
Christ
carries
it
with
the
Apostles
against
all
their
threatnings
and
commands
,
verse
19.20
.
But
Peter
and
John
answered
and
said
unto
them
,
Whether
it
be
right
in
the
sight
of
God
,
to
hearken
unto
you
more
then
unto
God
,
judg
ye
;
For
we
cannot
but
speak
the
things
which
we
have
heard
and
seen
.
When
the
commands
of
Authority
run
counter-cross
to
the
commands
of
God
,
the
commands
of
God
must
be
obeyed
,
though
the
greatest
Au●hority
under
Heaven
should
be
displeased
and
enraged
.
God
never
gave
the
greatest
Authority
in
the
world
,
any
Authority
to
act
contrary
to
his
commands
.
Disobedience
to
unlawful
commands
,
is
no
disobedience
.
Wo
to
h●m
that
obeyes
the
commands
of
men
in
opposition
to
the
commands
of
God
,
1
Cor.
9.16
.
For
though
I
preach
the
Gospel
,
I
have
nothing
to
glory
of
;
For
necessity
is
laid
upon
me
,
yea
,
wo
is
unto
me
if
I
Preach
not
the
Gospel
.
Now
't
is
infinitely
better
to
fall
under
the
displeasure
of
men
,
than
to
fall
under
the
woes
of
God
.
The
Jews
under
a
pretence
of
their
Authority
,
command
the
Apostles
not
to
Preach
Jesus
to
the
people
;
but
the
commands
of
Christ
carry
it
with
the
Apostles
against
all
their
contrary
commands
.
The
Apostles
(
who
were
like
to
Bottles
of
new
Wine
,
that
must
either
vent
or
burst
)
knew
very
well
that
't
was
not
obedience
to
mens
commands
that
could
excuse
their
disobedience
to
Gods
commands
.
So
in
that
third
of
Daniel
,
the
commands
of
the
great
God
carried
it
with
the
three
Children
against
all
the
dreadful
threatnings
,
proud
boasting●
,
and
Idolatrous
commands
of
King
Nebuchadnezzar
.
Certainly
the
commands
of
sin
are
of
all
commands
the
vilest
commands
,
they
are
all
illegal
,
sin
hath
no
ground
,
no
reason
to
command
our
souls
;
Sin
is
but
a
Usurper
,
a
Traitor
,
and
therefore
h●s
no
Authority
over
us
.
All
sins
commands
are
purely
sinful
,
they
are
plain
and
notorious
rebellions
against
the
Laws
of
Christ
,
the
life
of
Christ
,
and
against
the
Crown
,
Honour
,
and
Dignity
of
Jesus
.
All
sins
●ommands
are
grievous
,
burthensome
,
and
painful
commands
;
of
all
yoaks
,
none
so
heavy
as
that
which
sin
layes
upon
the
sinner
;
hence
sin
is
compared
to
a
talent
of
Lead
,
Zach.
5.7
.
to
shew
the
weightiness
and
burthensomness
of
it
;
and
hence
't
is
that
sinners
are
said
to
weary
themselves
in
committing
iniquity
,
Jer.
9.5
.
And
hence
't
is
that
wicked
men
are
laid
to
travel
with
iniquity
,
Psal.
7.14
.
to
shew
what
anxious
pain
and
trouble
they
have
in
bringing
about
their
wickedness
.
Behold
he
travelleth
with
iniquity
;
or
as
the
Hebrew
has
it
,
he
shall
travel
,
or
he
continually
travelleth
,
he
takes
as
great
pains
to
go
to
Hell
,
as
a
travelling
woman
doth
to
be
delivered
.
Wicked
men
are
as
laborious
,
and
as
restless
and
unquiet
in
the
practice
of
wickedness
,
Prov.
4.14
,
15
,
16.
as
a
woman
in
labour
is
when
the
pangs
of
Travel
are
upon
her
.
Sugred
poisons
go
down
pleasantly
,
O
but
when
they
are
down
,
they
gall
,
and
gnaw
,
and
gripe
the
very
heart-strings
asunder
,
't
is
so
with
sin
.
Lastly
,
the
commands
of
sin
are
extreamly
unreasonable
,
what
an
unreasonable
thing
is
it
to
command
a
man
to
run
into
the
fire
,
or
to
drown
himself
in
the
water
,
or
to
strangle
himself
,
&c.
Now
all
the
commands
of
sin
tend
directly
and
intentionally
to
the
burning
,
drowning
,
strangling
,
and
destroying
of
the
sinner
.
All
sins
commands
tend
to
the
dishonour
of
God
,
the
breach
of
his
righteous
Laws
,
and
the
damnation
of
the
precious
and
immortal
Soul
.
Now
where
the
commands
of
God
do
commonly
carry
it
,
against
all
the
commands
of
sin
,
there
the
Soul
is
certainly
sincere
with
Go●
.
That
we
owe
perfect
obedience
to
Gods
will
,
to
Gods
commands
,
is
evident
enough
several
wayes
,
and
in
particular
from
the
universal
obedience
of
all
Creatures
,
I
mean
those
which
are
without
reason
,
sense
,
or
life
,
for
they
inviolably
observe
his
commands
,
Isa.
48.13
.
Mine
hand
hath
laid
the
Foundations
of
the
earth
,
and
my
right
hand
hath
spann'd
the
Heavens
;
when
I
call
to
them
they
stand
up
together
,
as
prepared
to
execute
his
commands
.
The
insensible
parts
of
the
world
are
so
compliant
with
his
will
,
as
to
contradict
their
proper
natures
to
serve
his
glory
.
Fire
descends
from
Heaven
at
his
command
,
Gen.
19.24
.
2
Kings
1.10
,
11
,
12.
And
the
fluid
Sea
stands
up
at
his
command
,
Exod.
14.22
.
Now
what
a
sad
thing
is
it
that
Christians
should
at
any
time
prove
disloyal
and
rebellious
,
when
all
inferiour
Creatures
do
with
one
consent
serve
and
glorify
the
great
God
.
But
,
&c.
Tenthly
,
Constant
desires
,
and
earnest
and
constant
endeavours
to
avoid
and
shun
all
known
appearances
of
sin
,
Where
do
you
read
in
all
the
Scriptures
,
of
any
one
Hypocrite
that
ever
made
Conscien●e
of
shunning
and
avoiding
the
appearances
of
sin
.
ev●dences
the
truth
and
reality
of
Grace
in
the
Soul
.
Certainly
that
man
is
a
true
Nathaniel
that
makes
it
his
business
his
work
,
to
abstain
from
all
appearances
of
evil
.
An
Hypocrite
loves
the
appearance
of
good
more
than
goodness
it self
,
and
a
sincere
Christian
hates
the
very
appearance
of
evil
,
as
well
as
the
evil
it self
.
He
who
hates
a
person
,
loaths
his
very
picture
.
A
wicked
man
may
abstain
from
broad-fac'd
evils
,
but
commonly
he
is
very
bold
and
ventrous
upon
appearing
evils
.
O
what
vain
Apologies
do
many
make
in
these
dayes
for
long
hair
,
gaudy
Apparel
,
Antick
Fashions
,
Spotted
Faces
,
Naked
Breasts
,
Wanton
Behaviours
,
Effeminate
Dalliances
,
and
a
thousand
other
suspicious
practices
and
vanities
.
But
now
a
man
that
is
truly
gracious
,
he
makes
Conscience
,
not
only
of
shunning
real
gross
,
known
evils
,
but
also
of
shunning
the
very
likeness
of
evil
.
His
heart
does
not
only
rise
against
real
sins
,
but
he
is
very
shy
of
that
which
looks
like
sin
.
When
Josephs
Mistris
took
hold
of
him
and
said
,
Lie
with
me
,
he
left
his
garment
in
her
hand
and
fled
,
and
got
him
out
,
Gen.
39.12
.
Joseph
would
not
be
found
in
the
company
of
his
impudent
brazen-fac'd
Mistris
,
that
could
so
barely
and
basely
,
so
boldly
and
frequently
,
sollicite
him
to
defile
his
Masters
bed
,
and
to
damn
two
Souls
at
once
,
her
own
and
his
,
that
so
he
might
avoid
the
very
appearance
of
evil
,
the
very
suspition
of
sin
.
By
wanton
touches
and
dalliance
,
mental
Adultery
is
often
committed
,
and
therefore
Joseph
flies
,
as
being
unwilling
to
touch
her
,
or
to
be
touched
by
her
.
1
Cor.
9.11
,
12
,
13
,
14
,
15.
And
so
Paul
refused
the
using
his
liberty
in
taking
a
lawful
maintenance
for
his
labours
,
lest
a
sinister
interpretation
of
covetousness
and
mercenary
affection
should
have
been
put
upon
it
by
his
Adversaries
.
And
so
the
same
Apostle
would
needs
have
Titus
and
two
others
chosen
by
the
Church
,
to
joyn
with
him
in
carrying
the
benevolence
of
the
Church
of
Macedonia
to
Jerusalem
,
because
he
was
very
careful
to
avoid
all
suspition
of
dealing
ill
in
that
business
,
2
Cor.
8.20
,
21.
Avoiding
this
,
that
no
man
should
blame
us
,
in
this
abundance
that
is
Ministred
by
us
:
Providing
for
honest
things
,
not
only
before
the
Lord
,
but
also
before
men
.
So
Daniel
would
not
defile
himself
with
the
portion
of
the
Kings
meat
(
that
is
,
say
some
,
Dan.
1.
●
.
he
would
not
defile
his
Conscience
by
eating
such
unclean
meats
as
were
forbidden
under
the
Law
,
for
the
Babilonians
did
eat
of
divers
meats
,
as
of
Swine
,
Hares
,
&c.
and
of
sundry
sorts
of
Fishes
and
Fowls
which
were
forbidden
by
God
unto
the
children
of
Israel
,
Levit.
11.
Deut.
14
)
nor
with
the
wine
which
he
drank
(
but
in
the
Hebrew
the
plural
number
is
used
,
of
his
drinks
,
whence
some
gather
,
that
the
King
drank
divers
sorts
of
Wines
,
which
were
also
set
before
Daniel
and
his
companions
)
,
therefore
he
requested
of
the
Prince
of
the
Eunuchs
,
that
he
might
not
defile
himself
.
Daniels
living
at
a
full
Table
,
and
his
feeding
upon
Kingly
dainties
,
might
have
been
,
not
only
a
means
to
ensnare
him
,
and
drown
him
in
the
sensualities
of
the
Court
,
but
it
would
have
carried
with
it
also
too
great
a
shew
of
Daniels
conformity
to
the
Courts
manners
and
customs
,
and
have
been
too
great
an
appearance
of
Daniels
forgetfulness
of
the
sore
and
miserable
calamities
and
matchless
miseries
of
the
captive
Church
,
who
sate
sighing
and
groaning
and
mourning
in
her
cruel
bondage
,
and
had
none
to
comfort
her
,
or
speak
peace
unto
her
;
and
therefore
Daniel
purposed
in
his
heart
(
or
set
it
upon
his
heart
,
or
laid
it
upon
his
heart
,
as
the
Hebrew
may
be
read
)
that
he
would
not
defile
himself
with
the
portion
of
the
Kings
meat
,
&c.
that
so
he
might
avoid
all
shews
or
suspition
of
evil
.
'T
is
very
observable
,
that
in
the
Law
of
the
Nazarite
(
who
did
for
a
time
special
,
consecrate
himself
to
God
,
that
besides
his
not
comming
to
the
dead
,
and
suffering
his
hair
to
grow
.
)
'T
was
ordained
of
God
that
he
should
abstain
from
these
six
things
.
1.
From
Wine
and
strong
drink
.
2.
From
the
Vinegar
of
Wine
or
strong
drink
.
3.
From
any
Liquor
of
Grapes
,
though
it
were
but
the
water
wherein
they
were
steeped
.
4.
From
the
green
or
moist
Grape
.
5.
From
the
dryed
Grape
or
Raisin
.
6.
From
the
husk
or
kernel
of
them
,
Num.
6.3
,
4.
Had
the
Nazarite
eaten
but
the
skin
of
the
Grape
or
Raisin
,
he
had
broken
the
Law
.
Now
hereby
the
Lord
would
teach
us
,
that
those
that
separate
themselves
from
the
world
,
to
be
in
a
special
manner
serviceable
to
the
Lord
,
they
must
avoid
not
only
that
which
is
plain
sin
,
downright
sin
,
or
such
sins
that
men
may
run
and
read
,
but
also
that
they
must
shun
and
be
shy
of
the
very
appearances
of
sin
.
It
was
good
counsel
that
Liv●a
gave
her
husband
Augustus
,
Dio
in
vita
.
It
behoveth
thee
(
said
she
)
not
only
not
to
do
wrong
,
but
not
to
seem
to
do
so
,
&c.
We
must
shun
and
be
shy
of
the
very
shew
and
shadow
of
sin
,
if
either
we
tender
our
credit
abroad
,
or
our
comfort
at
home
,
walking
in
the
power
of
holiness
lyes
much
in
shunning
the
very
appearance
of
sin
.
The
Primitive
Christians
would
not
endure
that
any
Christian
should
look
towards
Jerusalem
praying
,
because
they
would
avoid
the
least
shew
of
Judaism
.
And
indeed
there
are
great
reasons
why
every
Christian
should
avoid
whatever
may
have
the
suspition
of
sin
;
and
this
will
be
evident
,
if
you
please
but
seriously
to
consider
of
these
eight
following
particulars
.
First
,
Consider
those
clear
and
plain
commands
of
God
which
makes
this
duty
to
be
a
duty
,
as
that
1
Thess.
5.22
.
Abstain
from
all
appearance
of
evil
.
God
requires
us
not
only
to
abstain
from
all
apparent
sins
,
but
also
from
all
appearance
of
sin
;
we
must
do
nothing
which
hath
a
shew
or
shadow
of
sin
;
't
is
duty
to
abstain
from
whatever
is
of
an
ill
shew
,
or
an
ill
report
.
And
so
God
commands
us
to
hate
the
garment
spotted
with
the
flesh
,
Jude
23.
Saints
must
abhor
every
thing
that
carries
with
it
but
a
savour
or
suspition
of
uncleanness
.
Hence
that
saying
of
the
Jews
,
Remove
thy self
from
filthiness
,
and
from
all
that
which
hath
a
shew
of
it
.
See
Drusius
praeterit
,
in
1
Thess.
5.22
.
The
Apostle
alludes
to
legal
uncleanness
,
which
was
contracted
by
touching
the
houses
,
the
vessels
,
or
the
garments
of
unclean
persons
,
Levit.
15.
Christians
must
not
only
hate
uncleanness
,
but
they
must
hate
every
thing
that
looks
like
it
,
or
that
has
the
least
communion
with
it
.
So
in
that
Deut.
12.30
.
Take
heed
to
thy self
that
thou
be
not
snared
,
by
following
of
them
,
after
that
they
be
destroyed
from
before
thee
,
and
that
thou
enquire
not
after
their
gods
,
saying
,
how
did
these
Nations
serve
their
gods
?
even
so
will
I
do
likewise
.
God
does
not
only
command
his
people
to
abstain
from
gross
Idolatry
,
but
he
also
commands
them
to
take
heed
of
all
those
wayes
and
means
,
and
enquiries
that
might
tend
to
draw
them
to
Idolatry
,
or
that
might
carry
with
them
the
least
shew
or
appearance
of
Idolatry
.
'T
is
observable
in
the
Law
,
that
God
commanded
his
people
not
only
that
they
should
Worship
no
Idol
,
but
that
they
should
demolish
all
the
Monuments
of
them
,
and
that
they
should
make
no
Covenant
,
nor
have
any
affinity
with
those
who
Worshipped
them
;
and
all
to
avoid
the
very
shews
of
Idolatry
,
and
to
prevent
his
people
from
being
drawn
by
those
means
to
commit
Idolatry
with
them
.
And
so
Exod.
23.7
.
Keep
thee
far
from
a
false
matter
.
Every
good
man
must
stand
aloof
off
,
he
must
keep
at
a
distance
both
from
the
occasions
of
sin
,
and
from
the
appearance
of
sin
.
So
Prov.
5.8
.
Remove
thy
way
far
from
her
,
and
come
not
nigh
the
door
of
her
house
.
He
that
is
farthest
from
fire
,
is
safest
from
burning
,
and
he
that
is
most
remote
from
the
water
,
is
in
least
danger
of
drowning
.
It
is
no
small
wickedness
to
approach
near
the
door
of
wickedness
;
he
who
approaches
near
the
door
of
a
Whores
house
,
Prov.
22
14.
and
ch.
23.27
.
is
already
in
the
door
of
whoredom
.
It
argues
too
much
mind
to
be
in
the
house
,
for
any
one
knowingly
,
willingly
,
to
come
near
the
door
of
it
.
O
how
should
a
man
dread
the
comming
into
that
house
,
where
he
must
needs
either
perish
,
or
else
overcome
?
Certainly
't
is
infinite
better
not
to
be
in
danger
of
perishing
,
than
being
in
danger
not
to
perish
.
So
Hosea
4.15
.
Though
thou
Israel
play
the
harlot
,
yet
let
not
Judah
offend
,
and
come
not
ye
unto
Gilgal
,
neither
go
ye
up
to
Beth-aven
,
nor
swear
the
Lord
liveth
.
Gilgal
was
once
the
Key
of
Canaan
,
scituate
between
Jordan
and
Jericho
,
famous
for
sundry
services
there
performed
to
God
,
as
might
be
easily
shewed
by
many
instances
;
but
now
Gilgal
was
basely
abused
to
Idol-Worship
;
and
hence
't
is
that
God
charges
them
not
to
come
near
it
,
that
so
they
might
avoid
both
the
shew
and
danger
of
Idolatry
;
and
't
is
upon
the
same
account
that
God
charges
them
not
to
go
up
to
Beth-aven
.
By
these
Scriptures
't
is
evident
that
God
would
have
his
people
to
abstain
from
all
shews
and
appearances
of
sin
.
But
,
&c.
Secondly
,
The
holiness
of
God
,
and
the
honour
of
God
,
calls
aloud
upon
all
Christians
to
avoid
the
suspition
of
sin
.
God
is
so
essentially
holy
,
so
unmixedly
holy
,
so
universally
holy
,
so
eminently
,
so
transcendently
holy
,
so
superlatively
holy
,
so
originally
,
radically
,
and
fundamentally
holy
;
he
is
so
Independantly
holy
,
so
unchangably
,
so
constantly
,
and
so
exemplarily
holy
,
that
he
cannot
but
hate
and
abhor
the
very
appearance
of
evil
.
Look
as
apparent
sins
stir
up
the
judicial
anger
of
God
against
sinners
,
so
the
appearance
of
sin
stirs
up
the
Fatherly
anger
of
God
against
Saints
.
A
gracious
heart
knows
,
That
God
is
of
purer
eyes
than
to
behold
iniquity
,
Hab.
1.13
.
and
therefore
he
keeps
at
a
distance
from
the
appearance
of
iniquity
,
of
all
men
in
the
world
none
honour
God
at
so
high
a
rate
as
those
that
keep
most
aloof
off
from
the
appearance
of
evil
.
Many
by
their
apparent
evils
have
lived
God
,
and
Christ
,
and
the
Gospel
,
and
their
Profession
,
and
precious
Ordinances
,
into
disgrace
,
scorn
,
and
contempt
;
and
O
that
we
would
all
make
it
our
great
business
,
by
abstaining
from
all
appearance
of
evil
,
to
live
God
,
and
Christ
,
and
the
Gospel
,
and
our
Profession
,
and
precious
Ordinances
,
into
a
greater
credit
,
praise
,
and
honour
than
ever
.
He
keeps
farthest
off
from
dishonouring
God
,
that
keeps
farthest
off
from
the
appearance
of
sin
.
But
,
&c.
Th●rdly
,
This
is
the
way
of
wayes
for
a
man
to
keep
himself
clear
from
other
mens
sins
,
that
man
that
abstains
from
the
appearance
of
sin
,
is
very
rarely
guilty
of
other
mens
sins
,
Men
many
times
by
venturing
upon
the
appearances
of
sins
,
come
to
wrap
themselves
up
in
the
guilt
of
other
mens
sins
.
Effeminate
Dalliance
is
an
appearance
of
evil
,
and
had
Joseph
been
toying
,
and
playing
,
and
sporting
with
his
Mistris
in
a
wanton
manner
,
how
soon
might
he
have
wrapt
himself
up
in
the
guilt
of
his
Mistresses
burning
Lusts
.
He
that
would
not
tempt
nor
entice
others
to
sin
,
must
keep
off
from
the
very
appearance
of
sin
.
Certainly
there
is
not
the
holiest
man
in
the
World
,
but
has
sins
enough
of
his
own
to
sad
him
,
though
not
to
sink
him
;
to
humble
him
,
though
not
to
damn
him
;
to
abase
him
,
though
not
to
deject
him
;
and
therefore
how
much
does
it
concern
the
best
men
in
the
World
to
abstain
from
the
very
appearance
of
sin
,
that
so
they
may
not
bring
upon
themselves
the
guilt
and
burthen
of
other
mens
sins
.
'T
is
very
well
observ'd
by
some
,
that
a
more
grievous
punishment
is
reserved
for
them
which
cause
others
to
sin
,
than
for
them
which
sin
by
their
occasion
;
thus
the
Serpent
was
punished
more
than
Eve
,
2
Kings
9
.
30-ult
.
compared
with
1
Kings
22.34
,
to
●9
.
and
Eve
more
than
Adam
.
And
so
Jezabel
who
tempted
and
provoked
Ahab
to
sin
,
was
punished
with
a
far
greater
and
sorer
punishment
or
Judgment
than
Ahab
himself
was
.
To
sin
(
saith
one
)
hath
not
so
much
perdition
in
it
,
as
to
make
others
to
sin
;
and
therefore
as
you
would
never
draw
others
to
sin
,
keep
off
from
all
appearance
of
sin
;
O
that
all
Superiours
,
Inferiours
,
and
equals
,
would
lay
this
counsel
to
heart
.
But
,
Fourthly
,
The
keeping
off
from
all
appearances
of
evil
,
is
the
best
and
noblest
way
under
heaven
,
to
keep
a
good
Name
,
and
to
keep
a
good
Conscience
.
Now
a
good
Name
,
and
a
good
Conscience
are
Jewels
more
worth
than
all
the
Scepters
and
Myters
in
the
World
,
and
there
is
no
Wisdom
in
the
World
to
that
which
leads
a
man
by
the
hand
to
secure
his
Name
and
his
Conscience
,
Prov.
22.1
.
A
good
Name
is
rather
to
be
chosen
than
great
Riches
,
and
loving
favour
rather
than
Silver
and
Gold
.
So
Eccles.
7.1
.
A
good
name
is
better
than
precious
Ointment
,
the
one
being
but
a
persume
of
the
Nostrils
,
the
other
a
perfume
of
the
heart
.
'T
is
observable
the
Princely
Preacher
does
not
say
,
A
great
Name
is
better
than
Precious
Oyntments
,
but
a
good
Name
is
better
than
precious
Oyntments
.
Oyntments
are
here
named
,
because
in
those
Eastern
parts
they
were
laid
up
in
the
Kings
Treasury
,
even
among
his
most
precious
things
,
Isa.
39.2
.
And
Hezekiah
was
glad
of
them
,
and
shewed
him
the
house
of
his
precious
things
,
the
Silver
,
and
the
Gold
,
and
the
Spices
,
Exod.
30
22-23
.
Exod.
28.41
.
1
Sam.
16.13
.
Psal.
89.20
.
Heb.
1.9
.
Isa.
61.3
.
Amos
6
6.
Esth.
2.12
.
Psal.
23.5
.
Luke
7.46
.
Psal.
92.10
.
Deut.
33.24
.
Prov.
21.20
.
and
the
precious
Oyntments
,
&c.
Precious
Aromatical
Oyntments
were
things
greatly
in
use
and
esteem
amongst
the
Israelites
,
and
a
special
part
of
their
Treasures
,
as
is
evident
by
the
Scriptures
in
the
Margent
.
And
yet
a
good
Name
(
which
hath
its
Foundation
in
vertue
,
and
in
a
holy
,
innocent
,
blameless
,
harmless
,
and
exemplary
life
)
is
better
than
those
most
precious
Oyntments
.
And
't
is
observable
that
the
initial
letter
of
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tob
,
that
is
here
rendred
Good
,
is
bigger
than
ordinary
,
to
shew
the
more
than
ordinary
excellency
of
a
good
name
and
fame
amongst
men
.
'T
was
good
counsel
the
Moralist
gave
,
when
he
said
,
whatsoever
commodity
you
lose
,
be
sure
yet
to
preserve
that
Jewel
of
a
good
Name
.
A
good
renown
is
better
than
a
golden
girdle
,
say
some
.
And
a
mans
eye
and
his
good
Name
,
can
bear
no
jests
,
say
others
.
And
if
I
may
but
keep
a
good
Name
,
I
have
wealth
enough
,
said
the
Naturalist
.
O
friends
!
as
ever
you
would
keep
a
good
Name
,
keep
off
from
the
very
appearance
of
evil
,
for
the
very
appearance
of
evil
will
both
Eclipse
and
wound
a
mans
name
and
his
Conscience
at
once
.
Certainly
a
man
were
better
not
to
live
,
than
to
out-live
his
good
Name
.
A
mans
good
Name
is
like
a
piece
of
white
Paper
,
which
if
once
blotted
,
will
very
hardly
be
got
out
again
,
so
as
to
leave
no
Print
of
it
behind
;
it
is
like
a
fair
structure
long
time
a
rearing
,
but
quickly
ruin'd
;
or
like
a
Merchants
estate
,
long
a
getting
,
but
lost
in
a
moment
.
And
therefore
how
much
does
it
concern
every
Christian
to
keep
his
Name
as
he
would
keep
his
life
,
and
this
he
can
never
do
,
except
he
keeps
off
from
the
appearance
of
evil
.
'T
is
his
Name
only
that
shall
be
kept
green
and
flourishing
,
like
the
Rod
of
Aaron
,
that
was
laid
up
in
the
Tabernacle
,
who
keeps
off
from
the
appearance
of
evil
.
He
takes
the
best
and
the
wisest
course
under
heaven
to
preserve
his
good
Name
in
the
World
,
and
to
maintain
the
peace
of
his
Conscience
,
who
is
most
studious
and
industrious
to
abstain
from
all
appearances
of
evil
.
But
,
&c.
Fifthly
,
The
appearance
of
evil
may
very
much
offend
,
scandalize
,
stumble
,
and
tempt
weak
Christians
,
and
therefore
it
highly
concerns
us
to
keep
off
from
the
very
appearance
of
evil
.
The
more
Grace
any
man
hath
in
his
own
heart
,
the
more
fearful
he
will
be
of
stumbling
or
offending
those
that
have
less
.
Venturing
upon
the
appearance
of
evil
,
may
not
only
defile
my
own
Conscience
,
but
also
wound
my
weak
Brothers
Conscience
,
and
therefore
it
concerns
me
to
be
very
shy
of
the
appearance
of
evil
.
If
in
things
of
an
indifferent
nature
,
I
must
deny
my
own
liberty
,
1
Cor.
8.11
,
12
,
13.
chap.
10.25
,
28.
(
as
I
must
)
rather
than
grieve
or
offend
,
or
wound
the
Conscience
of
a
weak
Brother
for
whom
Christ
hath
dyed
.
O
how
much
more
then
I
must
I
shun
the
very
resemblance
of
sin
,
considering
how
wonderful
apt
weak
Christians
are
to
be
offended
,
and
stumbled
,
when
they
see
others
so
bold
as
to
venture
upon
the
appearance
of
evil
.
Alexanders
Macedonians
having
offended
him
,
laid
by
their
Arms
,
put
on
mourning
Apparel
,
and
came
running
in
Troops
to
his
Tent
,
where
,
for
almost
three
dayes
together
,
they
remained
with
loud
cries
and
tears
,
to
testify
their
remorse
for
offending
him
;
and
shall
we
make
nothing
of
offending
those
weak
Christians
that
are
the
price
of
Christs
bloud
,
and
the
travel
of
his
soul
,
the
Lord
forbid
.
Besides
,
our
venturing
upon
the
appearance
of
evil
,
may
prove
a
great
temptation
to
weak
Christians
,
not
only
to
venture
upon
seeming
evils
,
but
also
to
venture
upon
real
evils
;
doubtless
many
weak
Christians
have
been
drawn
to
apparent
evils
,
by
observing
others
to
venture
upon
the
appearance
of
evil
.
'T
is
commonly
seen
,
that
when
strong
Christians
will
adventure
upon
appearing
evils
,
weak
Christians
will
be
emboldned
thereby
to
commit
real
evils
,
1
Cor.
8.8
,
9
,
10.
But
meat
commendeth
us
not
to
God
,
for
neither
if
we
eat
are
we
the
better
,
neither
if
we
eat
not
are
we
the
worse
.
But
take
heed
lest
by
any
means
this
liberty
of
yours
become
a
stumbling
block
to
them
that
are
weak
.
For
if
any
man
see
thee
which
hast
knowledg
,
sit
at
meat
in
the
Idols
Temple
,
shall
not
the
Conscience
of
him
which
is
weak
,
be
emboldned
to
eat
those
things
which
are
offered
to
Idols
?
When
the
weak
shall
see
men
of
knowledg
communicating
with
Idolaters
in
their
Feasts
,
their
Consciences
will
be
emboldned
and
confirmed
in
their
old
Superstition
about
those
Idols
,
which
they
were
beginning
to
leave
,
returning
now
a
fresh
to
a
more
reverent
esteem
and
service
of
them
than
ever
,
&c.
O
friends
,
as
you
would
not
offend
the
weak
,
as
you
would
not
tempt
the
weak
,
keep
off
from
all
shews
and
appearances
of
evil
,
&c.
But
,
Sixthly
,
Christians
venturing
upon
appearing
evils
,
will
exceedingly
harden
and
encourage
wicked
men
to
commit
real
evils
.
'T
is
very
natural
and
customary
with
wicked
men
to
make
use
of
the
appearing
infirmities
of
the
Saints
,
as
excuses
and
Apologies
to
bear
them
out
in
their
greatest
enormities
and
wickednesses
.
Why
did
not
such
and
such
knowing
eminent
Christians
do
thus
and
thus
!
and
we
have
gone
but
one
step
beyond
them
,
and
is
that
so
great
and
hainous
a
crime
?
they
have
been
playing
and
sporting
themselves
about
the
pit
,
and
we
are
but
slipt
or
stept
into
the
pit
.
They
have
been
sitting
and
bibbing
with
such
and
such
company
,
and
we
have
but
taken
two
or
three
merry
cups
more
than
ordinary
in
the
same
company
,
and
is
that
so
great
a
sin
?
&c.
O
Sirs
!
As
we
should
walk
wisely
towards
those
that
are
without
,
1
Thess.
4.12
.
Jude
22.
so
we
should
walk
compassionately
towards
those
that
are
without
.
Of
some
have
compassion
,
making
a
difference
.
Jer.
9.1
.
Did
not
Jeremy
wish
that
his
head
were
waters
,
and
his
eyes
a
Fountain
of
tears
,
that
he
might
weep
day
and
night
for
the
slain
of
the
daughter
of
his
people
?
Did
not
Samuel
mourn
for
Saul
?
1
Sam.
15.25
.
Luke
19.10
.
Luke
10
.
30-35
.
Phil.
3.20
.
Levit.
19.17
.
1
Sam.
17.34
.
Gen.
31.40
.
Did
not
Christ
weep
over
Jerusalem
?
Did
not
the
compassionate
Samaritan
bind
up
his
wounds
,
pouring
in
Oyl
and
Wine
,
who
fell
among
Thieves
in
his
going
from
Jerusalem
to
Jericho
.
Did
not
Paul
weep
over
those
that
were
enemies
of
the
Cross
of
Christ
:
Yea
,
shall
we
shew
pity
and
compassion
to
an
Ox
or
an
Ass
that
is
fallen
into
a
Ditch
.
Nay
,
shall
David
rather
venture
upon
a
Lyon
than
lose
a
Lamb
?
Shall
Jacob
rather
endure
heat
by
day
,
and
cold
by
night
,
than
neglect
his
Flock
?
Shall
Moses
fight
with
odds
,
rather
than
the
Cattle
shall
perish
with
thirst
.
Nay
,
shall
Xenocrates
a
Heathen
,
shew
compassion
to
a
poor
Sparrow
,
that
being
scared
and
pursued
by
a
Hawk
,
flew
into
his
bosome
for
succour
,
&c.
And
shall
not
we
have
that
compassion
on
poor
sinners
precious
and
immortal
Souls
,
as
to
abstain
from
the
appearance
of
sin
,
which
may
more
wayes
than
one
prove
so
exceeding
prejudicial
to
them
,
&c.
Jer.
●●
.
50
.
Wicked
men
are
wonderful
prone
to
watch
for
the
Saints
haltings
;
Christians
are
lights
upon
a
high
Hill
;
yea
,
they
are
Stars
in
the
Firmament
of
the
Church
,
and
therefore
every
mans
eye
is
upon
them
,
and
if
wicked
men
can
but
discern
the
least
indecency
,
the
least
appearance
of
any
excentrick
,
or
irregular
motion
,
O
how
readily
will
they
let
fly
against
God
,
and
the
Gospel
;
against
Religion
,
and
against
all
that
have
a
Profession
of
Religion
upon
them
.
Now
the
honour
of
God
,
and
the
credit
of
the
Gospel
,
should
be
so
dear
and
precious
in
the
eyes
of
every
Christian
,
that
he
should
rather
chuse
to
dye
,
than
to
venture
upon
the
least
apparition
of
sin
,
whereby
the
honour
of
God
may
be
clouded
,
or
the
credit
of
the
Gospel
impeached
or
eclipsed
;
or
the
Soul
of
a
poor
sinner
endangered
or
worsned
;
both
the
least
sin
,
and
the
least
appearance
of
sin
must
be
avoided
and
prevented
,
the
Cockatrice
must
be
crushed
in
the
Egg
,
else
it
will
soon
become
a
Serpent
;
the
very
thought
of
sin
,
if
not
thought
on
,
will
break
out
into
action
,
action
into
custome
,
custome
into
habit
,
and
then
both
body
and
Soul
are
in
the
ready
way
of
being
irrecoverably
lost
.
Camerarius
tells
us
a
sad
story
of
two
Brothers
,
who
walking
out
in
the
evening
,
and
seeing
the
Element
full
of
bright
spangling
Stars
,
one
of
them
being
a
Grasier
,
wished
that
he
had
as
many
Oxen
as
there
were
Stars
in
the
Firmament
;
then
said
the
other
Brother
,
If
I
had
a
Pasture
as
big
as
all
the
World
,
where
would
you
keep
the
Oxen
?
he
answered
,
In
your
Pasture
:
What
said
the
other
,
whether
I
would
or
no
?
Yes
said
his
Brother
.
The
matter
was
very
light
,
't
was
but
a
little
evil
,
or
an
appearing
evil
,
but
it
fell
out
very
heavily
,
for
presently
they
fell
to
words
,
and
then
drew
one
upon
another
,
and
in
the
close
killed
one
another
.
O
friends
,
as
you
love
the
lives
of
sinners
,
and
as
you
love
the
Souls
of
sinners
,
keep
off
from
all
appearance
of
evil
.
But
,
Seventhly
,
Other
precious
Saints
have
abstained
from
all
appearances
of
evil
,
witness
Joseph
,
Paul
,
Daniel
,
&c.
but
lately
cited
.
And
to
these
let
me
add
that
great
instance
of
Augustine
,
who
retracted
even
Ironies
because
they
had
the
appearance
of
evil
.
And
so
the
Primitive
Christians
would
not
let
up
Lights
and
Bayes
at
their
doors
,
though
for
this
they
were
persecuted
as
enemies
to
the
Emperour
,
Tertullian
.
because
the
Temple
,
and
the
doors
of
Idolaters
were
wont
to
be
thus
garnished
.
2
Sam.
24.21
,
22
,
23
,
24.
And
so
David
refused
to
take
the
Threshing
floor
,
and
Threshing
instruments
,
and
Oxen
,
&c.
of
Araunah
as
a
gift
,
but
would
needs
buy
them
at
a
price
,
and
this
he
did
,
partly
out
of
a
Divine
nobleness
,
and
partly
to
avoid
the
very
shew
of
Covetousness
.
Now
why
has
God
left
all
these
famous
Presidents
upon
Record
,
but
on
purpose
to
encourage
his
Saints
in
all
Ages
,
to
abstain
from
all
appearing
evils
,
as
well
as
from
all
apparent
evils
.
Certainly
God
looks
that
we
should
so
eye
the
best
,
the
highest
,
the
worthyest
,
and
the
exactest
examples
,
as
that
we
should
make
it
our
great
business
and
work
to
come
up
to
them
,
and
to
imitate
them
to
the
life
.
O
friends
!
the
examples
last
cited
should
be
very
awakening
,
very
perswading
,
very
convincing
,
and
very
encouraging
;
because
in
them
you
may
see
that
though
abstinence
from
the
appearance
of
evil
be
a
difficult
thing
,
yet
't
is
a
possible
thing
.
Shall
we
love
to
look
upon
the
Pictures
of
our
friends
,
and
shall
we
not
much
more
love
to
look
upon
the
holy
examples
of
those
eminent
Saints
that
had
the
lively
picture
of
Grace
,
and
the
lovely
Image
of
Christ
fairly
stampt
upon
their
hearts
and
lives
.
'T
is
both
our
Mercy
and
our
duty
to
eye
the
examples
,
and
to
follow
the
footsteps
of
those
Christians
that
have
been
most
eminent
in
Grace
,
as
you
may
plainly
see
by
comparing
of
these
Scriptures
together
,
Prov.
2.20
.
Heb.
6.12
.
1
Thes.
1.6
.
Phil.
4.9
.
2
Tim.
3.10
,
11
,
12.
Heb.
12.1
.
Phil.
3.17
.
1
Cor.
11.1
.
Titus
2.7
.
He
that
would
fain
write
a
fair
hand
,
had
need
have
his
eye
often
upon
his
Copy
;
and
he
that
would
fain
abstain
from
all
appearance
of
evil
,
he
had
need
often
to
eye
the
gracious
examples
of
such
who
have
made
Conscience
of
abstaining
from
appearing
evils
as
well
as
from
apparent
evils
.
But
,
Eighthly
and
lastly
,
Consider
what
some
refined
Heathens
,
and
civilized
Pagans
have
done
in
this
very
case
;
There
are
stories
of
Heathens
that
would
not
look
upon
excellent
Beauties
,
lest
they
should
be
ensnared
.
D●mocrit●●
pluckt
out
his
own
eyes
to
avoid
the
danger
of
uncleanness
.
Socrates
speaketh
of
two
young
men
that
flang
away
their
Belts
,
when
being
in
an
Idol-Temple
,
the
lustrating
water
fell
upon
them
,
detesting
,
saith
the
Historian
,
the
garment
spotted
by
the
Flesh
.
Alexander
would
not
see
the
woman
after
whom
he
might
have
lusted
.
Scipio
Africanus
warring
in
Spain
,
took
New
-
Carthage
by
storm
,
Aure
victor
.
at
which
time
a
beautiful
and
noble
Virgin
fled
to
him
for
succour
to
preserve
her
Chastity
,
he
being
four
and
twenty
years
old
,
(
and
so
in
the
heat
of
youth
)
hearing
of
it
,
would
not
suffer
her
to
come
into
his
sight
,
for
fear
of
a
temptation
,
but
caused
her
to
be
restored
in
safety
to
her
Father
.
So
when
Dem●sthenes
the
Oratour
,
was
asked
an
excessive
sum
of
money
to
behold
the
beautiful
Lais
,
he
answered
,
He
would
not
buy
repentance
so
dear
,
neither
was
he
so
ill
a
Merchant
as
to
sell
eternals
for
temporals
.
Nor
Caesar
would
not
search
Pompeyes
Cabinet
,
lest
he
should
find
new
matters
of
revenge
.
Memorable
is
the
story
of
the
children
of
Samos●ta
,
that
would
not
touch
their
Ball
,
but
burnt
it
,
because
it
had
touched
the
Toe
of
a
wicked
Heretical
Bishop
,
as
they
were
tossing
and
playing
with
it
.
Now
shall
some
refined
Heathens
,
shall
civilized
Pagans
abstain
from
the
appearance
of
evil
,
from
occasions
and
temptations
to
sin
?
and
shall
real
Christians
fall
short
of
them
?
Shall
blind
nature
do
more
than
Grace
?
Shall
men
fallen
in
the
first
Adam
,
do
more
than
those
that
are
raised
and
enlivened
by
the
second
Adam
?
But
to
prevent
all
mistakes
,
let
me
add
,
though
many
Heathens
have
abstained
from
the
appearance
of
some
evil
,
yet
they
have
not
abstained
from
the
appearance
of
all
evil
;
neither
have
they
abstained
from
the
appearance
of
any
evil
out
of
a
hatred
of
evil
;
nor
from
any
principles
of
saving
light
,
or
life
,
or
love
;
nor
out
of
any
regard
to
any
Royal
Law
of
God
;
nor
out
of
any
regard
to
the
honour
or
glory
of
God
,
but
either
out
of
vain-glory
,
and
popular
applause
,
the
Pole-stars
by
which
they
steered
all
their
actions
,
or
out
of
Hypocrisy
,
which
set
a
tincture
and
Dy
upon
all
their
actions
;
what
Writer
hath
more
golden
Sentences
than
Seneca
,
against
the
contempt
of
Gold
,
yet
(
if
Tacitus
,
and
others
of
his
contemporaries
may
be
credited
)
none
more
rich
,
none
more
covetous
than
he
,
as
if
out
of
design
he
had
perswaded
others
to
cast
away
their
money
,
that
he
himself
might
come
and
gather
it
up
again
,
&c.
And
thus
you
see
that
there
are
very
great
reasons
why
every
Christian
should
avoid
the
very
shew
,
suspition
,
or
appearance
of
evil
,
&c.
But
,
Eleventhly
and
lastly
,
He
that
sets
himself
resolutely
,
mostly
,
habitually
,
against
his
bosome
sins
,
his
constitution
sins
,
Psal.
18.26
.
his
most
prevalent
sins
,
&c.
he
has
certainly
a
saving
work
,
a
powerful
work
of
God
upon
his
Soul
.
True
Grace
will
make
a
man
stand
stoutly
and
stedfastly
on
Gods
side
,
and
work
the
heart
to
take
part
with
him
,
against
the
most
darling
sins
,
though
they
be
as
right
hands
or
as
right
eyes
.
True
Grace
will
lay
hands
upon
a
mans
most
beloved
lusts
,
and
cry
out
to
Heaven
,
Lord
Crucify
them
,
Crucify
them
,
down
with
them
,
down
with
them
even
to
the
ground
.
Lord
do
Justice
,
do
signal
Justice
,
do
speedy
Justice
,
do
exemplary
Justice
upon
this
Head-lust
,
this
Master-sin
.
Lord
hew
down
root
and
branch
,
let
the
very
stumps
of
this
Dagon
be
broken
all
in
pieces
.
Lord
curse
this
wild
Fig-Tree
,
that
never
more
Fruit
may
grow
thereon
.
Certainly
God
and
Christ
is
set
up
highest
in
that
mans
heart
,
who
bends
most
of
his
thoughts
,
strength
,
and
endeavours
against
his
constitution
sins
,
against
the
sins
of
his
Place
,
Calling
,
condition
and
complexion
.
'T
is
very
observable
,
that
the
Jews
,
after
they
had
been
in
the
Babilonish
Furnace
for
Idolatry
,
they
ever
hated
and
feared
that
sin
as
much
as
the
burnt
child
dreads
the
Fire
;
yea
,
they
would
dye
any
death
rather
than
admit
an
Idol
.
Josephus
tells
us
how
stoutly
they
opposed
Pilate
and
Petronius
,
that
would
have
set
up
Caesars
Statue
in
their
Temples
,
offering
their
throats
to
the
Swords
of
the
Souldiers
,
rather
than
they
would
endure
that
Idol
in
Gods
house
.
O
when
once
the
heart
of
a
Christian
comes
thus
to
be
set
against
all
his
Golden
and
Silver
Idols
,
then
we
may
safely
say
,
Behold
a
true
Israelite
in
whom
there
is
no
guile
.
He
that
finds
his
lusts
,
his
bosome
,
his
darling
lusts
,
begin
to
fall
before
him
,
〈◊〉
.
6
.
1●
.
as
H●m●●
once
begun
to
fall
before
Mor●eoai
;
he
may
safely
and
confidently
conclude
that
he
is
of
the
seed
of
the
Jews
,
and
that
the
seed
of
God
abideth
in
him
.
1
John
3.9
.
(
But
having
discoursed
so
largely
as
I
have
concerning
bosome
sins
,
darl●ng
lusts
,
head-corruptions
,
in
my
other
writings
,
I
need
say
no
more
at
this
time
)
And
thus
you
see
that
there
are
Eleven
particulars
in
regard
of
sin
,
and
a
Christians
act●ngs
about
it
,
that
speaks
out
a
true
saving
work
of
Grace
to
be
in
the
Souls
of
the
Saints
.
But
,
&c.
Secondly
,
Where
the
constant
,
ordinary
,
standing
,
and
abiding
purpose
,
disposition
,
frame
,
and
general
bent
of
a
mans
heart
,
soul
,
spirit
,
desires
,
and
endeavours
are
fixed
and
set
for
God
,
for
Grace
,
for
Holiness
,
in
heart
and
life
,
there
is
a
most
sure
and
infallible
work
of
God
past
upon
that
mans
soul
;
the
constant
bent
,
and
the
setled
purpose
of
a
true
child
of
God
,
is
for
God
,
for
Grace
,
for
Holiness
in
heart
and
life
,
Psal.
119.112
.
Psal.
40.8
.
Psal.
39.1
.
Psal.
101.3
.
2
Cor.
1.12
.
Psal.
119
4
,
5
,
20.
2
Chron.
19.3
.
2
Chro.
30.18
,
19
Neh.
1.11
.
Isa.
26.8
,
9.
I
have
inclined
my
heart
to
keep
thy
Statutes
alwayes
,
even
to
the
end
.
Verse
38.
Stablish
thy
Word
unto
thy
Servant
,
who
is
devoted
to
thy
fear
.
Verse
44.
So
shall
I
keep
thy
Law
continually
,
for
ever
and
ever
.
Verse
45.
And
I
will
walk
at
liberty
,
for
I
seek
thy
Precepts
.
Acts
24.16
.
And
herein
do
I
exercise
my self
,
to
have
alwayes
a
Conscience
void
of
offence
toward
God
and
toward
men
.
Heb.
13.18
.
Pray
for
us
,
for
we
trust
we
have
a
good
Conscience
,
in
all
things
willing
to
live
honestly
.
Gracious
Souls
do
strongly
affect
that
which
they
cannot
easily
effect
,
Psal.
119.57
.
Thou
art
my
Portion
O
Lord
,
I
have
said
that
I
would
keep
thy
words
.
Some
read
this
Verse
thus
,
Lord
I
have
said
,
my
portion
shall
be
to
keep
thy
words
.
Holy
David
was
fully
determined
and
resolved
in
himself
,
to
keep
Gods
Royal
Law
,
in
spite
of
the
World
,
the
flesh
,
and
the
Devil
.
And
so
Barnabas
exhorted
the
D●sciples
,
that
with
purpose
of
heart
they
would
cleave
unto
the
Lord
,
Acts
11.23
.
As
if
all
piety
and
truth
of
Grace
consisted
in
Gracious
purposes
of
heart
.
Certainly
when
the
bent
of
a
mans
mind
,
and
the
setled
purpose
of
a
mans
Soul
,
and
the
unfeigned
desires
of
his
heart
,
are
for
God
,
for
Grace
,
for
holiness
,
in
heart
,
in
life
,
then
the
estate
and
condition
of
that
man
is
safe
and
happy
.
'T
is
very
observable
,
that
that
great
Apostle
Paul
,
Though
the
Needle
or
the
Seamans
Compass
may
jog
this
way
and
that
way
,
yet
the
bent
of
the
Needle
w●ll
still
be
Northward
.
So
though
a
Christian
may
have
his
particular
sinful
joggings
,
this
way
or
that
way
,
yet
the
bent
of
his
heart
will
still
be
God-wards
.
Una
actio
non
denominat
.
in
his
spiritual
conflict
,
layes
a
very
great
stress
upon
these
things
,
witness
Rom.
7.
ver.
16.
If
then
I
do
that
which
I
would
not
,
I
consent
unto
the
Law
that
it
is
good
.
So
Verse
18.
For
to
will
is
present
with
me
.
So
Verse
19.
For
the
good
that
I
would
,
I
do
not
,
but
the
evil
which
I
would
not
,
that
I
do
.
So
Verse
21
,
22.
I
find
then
a
Law
,
that
when
I
would
do
good
,
evil
is
present
with
me
.
For
I
delight
in
the
Law
of
God
after
the
inward
man
.
So
Verse
25.
So
then
with
the
mind
I
my self
serve
the
Law
of
God
.
Certainly
,
the
truth
,
the
lise
,
and
power
of
Grace
,
of
Holiness
,
of
Regeneration
,
is
not
so
much
seen
in
our
actions
,
as
in
the
renewing
and
sanctifying
of
our
minds
and
wills
,
according
to
that
Rom.
12.2
.
Be
ye
transformed
(
or
Metamorphosed
,
as
the
Greek
has
it
)
by
the
renewing
of
your
mind
.
No
man
is
to
judg
of
the
soundness
or
sincerity
of
his
Spirit
by
some
particular
acts
,
but
by
the
constant
frame
and
bent
of
his
Spirit
,
and
by
his
general
conversation
in
this
world
;
If
particular
actions
might
determine
whether
a
man
had
Grace
or
no
Grace
,
whether
he
were
in
Christ
or
not
in
Christ
;
whether
he
were
a
Saint
or
not
a
Saint
;
whether
he
were
sincere
or
unsound
,
we
should
many
times
conclude
,
that
those
had
no
Grace
who
indeed
have
,
and
that
they
were
not
in
Christ
who
indeed
are
,
and
that
they
are
no
Saints
who
indeed
are
,
and
that
they
are
not
sincere
,
who
certainly
are
true
Nathaniels
.
The
best
Saints
have
had
their
extravagant
motions
,
and
have
very
foully
and
sadly
miscarried
as
to
particular
actions
,
(
even
then
when
the
constant
course
and
bent
of
their
spirits
have
been
God-wards
and
Christ-wards
,
and
Holiness-wards
,
and
Heaven-wards
,
&c
)
witness
Davids
Murther
and
Adultery
.
Noahs
Drunkenness
,
Lots
Incest
,
Josephs
Swearing
,
Jobs
Cursing
,
Jonahs
Vexing
,
Peters
Denying
,
and
Thomas
his
not
believing
.
Such
twinklings
do
and
will
accompany
the
highest
and
fairest
stars
.
As
he
who
foots
it
best
may
be
found
sometimes
all
along
,
and
the
neatest
person
may
sometimes
slip
into
a
slow
.
He
that
cannot
endure
to
see
a
spot
upon
his
Cloaths
,
may
yet
sometimes
fall
into
a
Quagmire
.
So
the
holiest
and
exactest
Christians
may
sometimes
be
surprised
with
many
infirmities
and
unevennesses
,
and
sad
miscarriages
.
Certainly
particular
sinnings
are
compatible
with
a
gracious
frame
,
though
none
are
with
a
glorious
condition
.
Though
no
darkness
,
no
clouds
can
be
mixt
with
the
Sun
in
Heaven
,
yet
both
may
be
in
the
Ayre
which
is
enlightned
below
.
Our
best
estate
on
earth
is
mixt
,
and
not
absolute
.
Glory
annihilates
all
sinful
practices
,
but
Grace
only
weakens
them
;
the
most
sincere
Christian
is
but
an
imperfect
Christian
,
and
hath
daily
cause
to
mourn
over
his
infirmities
,
as
well
as
he
has
cause
to
bless
God
for
his
Graces
and
mercies
.
Well
Sirs
!
Look
as
every
particular
stain
doth
not
blemish
the
universal
fineness
of
the
Cloth
,
so
neither
doth
this
or
that
particular
fact
disprove
and
deny
the
general
bent
of
the
heart
;
particulars
may
not
decide
the
estate
either
way
,
't
is
true
,
a
man
by
a
particular
sinning
is
denominated
Guilty
,
but
by
no
one
particular
can
a
mans
Estate
be
challenged
,
either
for
good
or
bad
.
He
that
shall
judg
of
a
Christians
estate
by
particular
acts
,
though
notorious
bad
,
will
certainly
condemn
the
Generation
of
the
Righteous
.
We
must
alwayes
distinguish
betwixt
some
single
good
actions
,
and
a
series
of
good
actions
.
Meer
particular
actions
do
not
conclude
(
either
way
)
the
estate
of
the
Soul
,
an
hypocrite
may
do
some
good
act
,
and
an
upright
person
may
do
some
sinful
act
.
A
man
must
give
in
Judgment
for
,
or
against
himself
according
as
the
habitual
purpose
and
temper
of
his
heart
stands
,
&c.
It
is
not
this
or
that
particular
good
action
,
but
a
continued
course
of
holy
Actions
that
denominates
us
holy
.
Certa●nly
,
as
there
is
no
man
so
holy
,
but
sometimes
he
falls
into
this
or
that
particular
sin
;
So
there
is
no
man
so
wicked
,
but
sometimes
he
falls
in
with
this
or
that
particular
duty
,
witness
Pharaoh
,
who
in
a
fit
desires
Moses
and
Aaron
to
pray
for
him
;
and
witness
Balaam
,
who
in
a
good
mood
desires
to
dye
the
death
of
the
Righteous
;
and
witness
Saul
,
who
under
a
pang
condemns
himself
,
and
justifies
David
.
And
so
witness
Ahabs
humbling
of
himself
,
and
Nineveh's
repenting
,
and
Foelix
his
trembling
,
and
Herod's
hearing
of
John
Baptist
gladly
.
Now
look
as
every
sin
which
a
godly
man
falls
into
(
through
infirmity
)
doth
not
presently
denominate
him
ungodly
,
so
neither
will
a
few
good
actions
done
by
a
wicked
man
prove
him
godly
.
'T
is
what
the
course
and
tenour
of
the
life
is
,
that
must
be
most
diligently
and
wisely
observed
,
for
every
man
is
as
his
course
is
;
if
his
course
be
holy
,
the
man
is
so
;
if
his
course
be
wicked
,
the
man
is
wicked
.
There
is
a
Maxim
in
Logick
,
viz.
that
no
general
Rule
can
be
stablished
upon
a
particular
instance
;
and
there
is
another
Maxim
in
Logick
,
viz.
that
no
particular
instance
can
overthrow
a
general
Rule
.
So
here
,
as
no
man
can
safely
and
groundedly
conclude
from
no
better
Promises
than
from
some
few
particular
actions
(
though
in
themselves
materially
and
substantially
good
)
that
his
heart
is
therefore
sincere
;
'T
is
not
a
pang
of
the
Soul
,
nor
a
mood
,
nor
a
fit
of
an
Ague
,
nor
a
flash
of
Lightning
nor
a
mans
being
as
the
morning
dew
,
but
his
habitual
purpose
,
resolution
and
inclination
to
good
,
that
evidences
the
man
to
be
really
good
.
Psal.
119.20
.
My
soul
breaketh
for
the
longing
that
it
hath
unto
thy
Judgments
at
all
times
,
&c.
A
sheep
may
slip
into
a
slow
as
soon
as
a
Swine
;
and
an
Apple-tree
may
have
a
fit
of
barrenness
,
as
well
as
a
Crab-tree
.
But
the
sheep
loves
not
to
wallow
in
the
Mire
as
the
swine
does
.
And
though
the
Apple-tree
be
barren
one
year
,
yet
it
brings
forth
fruit
the
next
.
so
on
the
contrary
,
no
man
ought
to
conclude
,
because
of
some
gross
particular
sinful
actions
,
and
extravagant
motions
,
that
his
heart
is
unfound
.
O
Sirs
!
we
are
not
to
make
a
Judgment
of
our
states
and
conditions
by
some
particular
actions
,
whether
they
are
good
or
evil
,
but
we
are
to
make
a
Judgment
of
our
states
and
conditions
,
by
the
general
frame
,
bent
,
and
disposition
of
our
hearts
,
and
by
the
constant
tenour
of
our
lives
.
'T
is
certain
,
that
God
accounts
every
wicked
man
guilty
of
all
those
sins
,
wickednesses
,
and
vanities
,
which
the
setled
purpose
,
desire
,
bent
,
bias
,
and
frame
of
his
Soul
inclined
him
to
,
though
he
doth
not
actually
commit
them
,
Matth.
5.28
.
He
that
looketh
on
a
Woman
to
lust
after
her
,
hath
committed
Adultery
already
with
her
in
his
heart
.
A
man
may
commit
Adultery
,
and
yet
not
touch
a
Woman
.
There
are
many
thousands
that
dye
of
the
wound
in
the
eye
.
So
1
John
3.15
.
Whosoever
hateth
his
Brother
is
a
Murtherer
.
A
man
may
commit
Murther
,
and
yet
not
kill
a
man
,
yea
he
may
commit
Murther
and
yet
not
touch
a
man
.
Prov.
23.7
.
For
as
he
thinketh
in
his
heart
,
so
is
he
.
The
man
is
as
his
mind
is
.
God
esteems
of
wicked
men
according
to
their
hearts
,
and
not
according
to
their
words
.
So
't
is
as
certain
that
the
Lord
accounts
every
godly
man
to
do
all
that
good
,
that
the
setled
purpose
,
frame
,
bent
,
biass
,
and
unfeigned
desires
of
his
Soul
inclines
him
to
,
2
Cor.
8.12
.
If
there
be
first
a
willing
mind
,
't
is
accepted
.
So
Heb.
11.17
.
By
Faith
Abraham
when
he
was
tryed
,
offered
up
Isaac
,
and
he
that
had
received
the
Promises
,
offered
up
his
only
Son
;
that
is
,
in
disposition
and
full
purpose
of
heart
,
and
willingness
of
mind
,
which
God
accepted
for
the
deed
;
a
true
intent
is
in
Gods
account
as
a
real
act
.
So
David
had
a
purpose
,
a
mind
,
a
will
to
build
God
a
house
,
and
for
this
God
commends
him
,
1
Kings
8.18
.
And
the
Lord
said
unto
David
my
Father
,
whereas
it
was
in
thy
heart
to
build
a
house
unto
my
Name
,
thou
didst
well
that
it
was
in
thy
heart
;
yea
,
God
rewards
him
for
it
,
as
if
he
had
actually
done
it
,
and
tells
him
in
his
ear
that
he
would
build
him
an
house
,
2
Sam.
7.27
.
So
when
that
servant
that
ow'd
his
Lord
ten
thousand
Talents
,
had
shew'd
his
readiness
and
willingness
,
and
resolvedness
to
pay
all
.
Lord
have
patience
with
me
,
and
I
will
pay
thee
all
,
Matth.
18.26
.
(
a
thing
as
impossible
for
him
to
do
,
as
't
is
for
us
to
keep
the
whole
Law
,
and
not
to
fail
in
one
point
;
but
his
desires
,
his
mind
,
his
will
,
his
purposes
was
to
do
it
)
well
,
and
what
does
his
Lord
do
?
why
his
Lord
had
compassion
on
him
,
and
loosed
him
,
and
forgave
him
the
debt
,
v.
27.
his
Lord
took
this
for
full
and
current
payment
,
he
accepted
of
the
will
for
the
deed
.
So
when
Zacheus
had
unfeignedly
professed
his
purpose
and
willingness
to
make
restitution
,
Christ
presently
replies
,
This
day
is
Salvation
come
to
thy
house
,
Luke
19.9
.
Certainly
the
Lord
accounts
that
Soul
a
true
Believer
,
and
a
blessed
Soul
,
that
unfeignedly
desires
to
believe
,
witness
that
Matth.
5.6
.
Blessed
are
they
which
do
hunger
and
thirst
after
Righteousness
,
for
they
shall
be
filled
.
And
't
is
as
certain
that
the
Lord
accounts
that
sinner
a
true
penitent
,
that
doth
unfeignedly
desire
,
purpose
,
and
resolve
to
repent
,
to
break
off
his
sins
,
and
to
turn
to
the
Lord
,
as
you
may
see
in
that
great
instance
of
the
Prodigal
,
Luke
15.18
,
19
,
20.
I
will
arise
and
go
to
my
Father
,
and
will
say
unto
him
,
Father
,
I
have
sinned
against
Heaven
,
and
before
thee
,
and
am
no
more
worthy
to
be
called
thy
Son
,
make
me
as
one
of
thy
hired
Servants
.
And
he
arose
and
came
to
his
Father
;
But
when
he
was
yet
a
great
way
off
,
his
Father
saw
him
,
and
had
compassion
,
and
ran
and
fell
on
his
neck
,
and
kissed
him
.
Assoon
as
ever
the
Prodigal
did
but
purpose
and
resolve
to
repent
,
and
return
to
his
Father
,
the
compassions
of
his
Father
are
kindled
and
turned
towards
him
,
and
he
does
not
go
,
but
runs
and
falls
on
his
neck
,
and
in
stead
of
kicking
and
killing
,
there
is
nothing
but
kissing
and
embracing
a
returning
Prodigal
.
God
alwayes
sets
a
higher
value
upon
our
dispositions
,
than
upon
our
actions
,
2
Cor.
8.10
.
1
Cor.
9.17
.
1
Pet.
5.2
.
Exod.
25.2
.
Philemon
14
and
in
our
best
services
he
esteems
more
of
our
wills
,
than
he
does
of
our
deeds
,
as
is
evident
by
the
Scriptures
in
the
Margent
.
Every
good
man
is
as
good
in
the
eye
and
account
of
God
,
as
the
ordinary
frame
and
bent
of
his
Spirit
speaks
him
to
be
.
Every
man
is
as
holy
,
as
humble
,
as
heavenly
,
as
spiritual
,
as
gracious
,
as
serious
,
as
sincere
,
as
fruitful
,
as
faithful
,
as
watchful
,
&c.
as
the
setled
purposes
,
desires
,
resolutions
,
and
endeavours
of
his
Soul
speaks
him
to
be
.
Hence
Noah
is
said
to
be
a
just
man
,
and
perfect
or
upright
in
his
Generation
,
Gen.
6.9
.
And
hence
Job
is
said
to
be
a
perfect
and
an
upright
man
,
one
that
feared
God
and
eschewed
evil
,
Job
1.1.8
.
And
hence
David
is
said
to
be
a
man
after
Gods
own
heart
,
1
Sam.
13
,
14.
And
to
fulfill
all
his
wills
,
Acts
13.22
.
here
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
wills
,
to
note
the
universality
,
and
sincerity
of
his
obedience
.
And
hence
Zacharias
and
Elizabeth
are
said
to
be
both
righteous
before
God
,
walking
in
all
the
Commandments
and
Ordinances
of
God
blameless
,
Luke
1.5
,
6.
Hence
the
Church
is
said
to
be
all
fair
,
Cant.
4.7
.
Thou
art
all
fair
my
love
,
and
there
is
no
spot
in
thee
.
And
hence
those
hundred
forty
and
four
thousand
Saints
that
had
their
Fathers
Name
written
in
their
Foreheads
,
Rev.
14.1
.
are
said
to
be
without
fault
,
v.
5.
And
in
their
mouth
was
found
no
guile
,
for
they
are
without
fault
before
the
Throne
of
God
.
God
in
the
Covenant
of
Grace
,
and
upon
the
credit
of
his
Sons
blood
,
and
for
the
glory
of
his
Free
Grace
and
favour
,
is
graciously
pleased
to
accept
of
his
people
,
and
to
approve
of
his
people
,
and
to
delight
in
his
people
,
and
to
interpret
his
people
,
according
to
the
common
bent
,
frame
,
disposition
,
resolution
,
unfeigned
desires
,
and
constant
endeavours
of
their
Souls
.
But
,
&c.
Thirdly
,
If
your
obedience
be
the
obedience
of
Faith
,
then
your
estate
is
good
,
then
you
have
assuredly
an
infallible
work
of
God
upon
your
souls
.
Quest.
But
how
shall
we
know
whether
our
obedience
be
the
obedience
of
Faith
or
no
?
how
may
a
man
discern
when
his
obedience
springs
from
Faith
?
Answ.
You
may
certainly
know
whether
your
obedience
be
the
obedience
of
Faith
or
no
,
by
these
following
particulars
.
First
,
That
obedience
that
springs
from
Faith
,
is
a
full
obedience
,
a
universal
obedience
.
David
did
look
upon
his
universal
obedience
as
a
special
testimony
of
his
uprightness
,
Psal.
119.6
.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
unto
all
thy
Commandments
.
Mark
!
the
Psalmist
doth
not
say
,
When
I
obey
all
thy
Commandments
,
then
shall
I
not
be
ashamed
;
but
,
When
I
have
a
respect
to
all
thy
Commandments
,
then
shall
I
not
be
ashamed
.
Now
a
respect
to
all
Gods
Commandments
,
notes
an
inward
awe
and
reverential
eye
towards
every
duty
that
God
requires
.
The
rule
is
good
and
true
,
Quicquid
propter
deum
fit
,
equaliter
fit
,
he
who
doth
serve
and
obey
God
for
Gods
sake
,
will
equally
obey
all
that
God
commands
him
.
No
one
Command
is
unjust
or
unreasonable
to
him●
whose
heart
is
upright
in
obedience
,
&c.
Seneca
describing
a
vertuous
man
,
(
Epist.
120.
)
saith
of
him
,
that
he
is
Idem
semper
,
et
in
omni
actu
par
sibi
.
Bacharti
from
●achar
,
the
word
notes
a
careful
and
diligent
choice
,
upon
good
tryal
and
proof
.
The
words
according
to
the
Hebrew
,
may
be
read
thus
,
Then
shall
I
not
blush
when
my
eye
is
to
all
thy
Commandments
.
Now
you
know
the
Traveller
hath
his
eye
towards
the
place
whither
he
is
going
,
and
though
he
be
short
of
it
,
yet
he
is
still
a
putting
on
,
and
pressing
forwards
all
he
can
to
reach
it
.
So
when
the
eye
of
a
Saint
is
to
all
the
Commands
of
God
,
and
he
is
still
a
pressing
forwards
towards
full
obedience
,
such
a
Soul
shall
never
be
put
to
the
blush
;
such
a
Soul
shall
never
be
ashamed
in
the
great
day
of
our
Lord
Jesus
.
So
Acts
13.22
.
I
have
found
David
the
son
of
Jesse
,
a
man
after
mine
own
heart
,
which
shall
fulfill
all
my
will
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
all
my
wills
,
to
note
the
sincerity
and
universality
of
his
obedience
.
So
Acts
24.16
.
And
herein
do
I
exercise
my self
,
to
have
alwayes
a
Conscience
void
of
offence
toward
God
,
and
toward
men
.
So
Heb.
13.18
.
We
trust
we
have
a
good
Conscience
,
in
all
things
willing
to
live
honestly
.
That
obedience
that
springs
from
Faith
,
doth
neither
dispute
Divine
Commands
,
nor
divide
Divine
Commands
one
from
another
.
Zacharias
and
Elizabeth
were
both
righteous
before
God
,
walking
in
all
the
Commandments
and
Ordinances
of
the
Lord
blameless
,
Luke
1.5
,
6.
That
obedience
that
springs
from
Faith
,
is
a
full
obedience
,
a
universal
obedience
;
It
is
universal
in
respect
of
the
subject
,
the
whole
man
,
and
't
is
universal
in
respect
of
the
object
,
the
whole
Law
.
Mark
!
he
who
obeyes
sincerely
,
obeyes
universally
,
though
not
in
regard
of
practice
(
which
is
impossible
)
yet
1.
In
regard
of
his
will
and
desires
,
his
will
and
desire
is
to
obey
all
,
Rom.
7.18
.
For
to
will
is
present
with
me
.
Psal.
119.5
.
O
that
my
wayes
were
directed
to
keep
thy
Statutes
.
2.
In
respect
of
election
or
choice
,
he
chooses
to
obey
all
.
Psal.
119.173
.
Let
thine
hand
help
me
,
for
I
have
chosen
thy
Precepts
.
The
word
here
rendred
chosen
,
signifies
to
choose
upon
tryal
and
examination
,
I
have
chosen
thy
Precepts
before
all
,
and
above
all
other
things
.
I
have
chosen
thy
Precepts
for
my
chiefest
good
,
and
for
my
only
treasure
.
I
have
chosen
thy
Precepts
to
own
them
,
to
follow
them
,
and
to
obey
them
.
3.
In
respect
of
approbation
,
he
approves
of
all
the
Commands
of
God
,
as
holy
,
just
,
and
good
;
he
highly
approves
of
those
Royal
Commands
that
he
cannot
perfectly
obey
,
Rom.
7.12
.
Wherefore
the
Law
is
holy
,
and
the
Commandment
holy
,
just
,
and
good
.
And
Verse
16.
I
consent
unto
the
Law
that
it
is
good
;
He
assents
to
the
Commands
of
God
as
holy
,
and
he
consents
to
them
as
good
.
4.
In
respect
of
affection
,
he
loves
all
the
Commands
of
God
,
he
dearly
loves
those
very
Commands
that
he
cannot
obey
,
Psal.
119.97
.
O
how
I
love
thy
Law
!
Such
a
pang
of
love
he
felt
,
as
could
not
otherwise
be
vented
,
but
by
this
pathetical
exclamation
,
O
how
love
I
thy
Law
!
Verse
113.
I
hate
vain
thoughts
,
but
thy
Law
do
I
love
.
Verse
163.
I
hate
and
abhor
lying
,
but
thy
Law
do
I
love
.
Verse
119.
Thou
puttest
away
all
the
wicked
of
the
earth
like
dross
,
therefore
I
love
thy
testimonies
.
Verse
127.
Therefore
I
love
thy
Commandments
above
Gold
,
yea
above
fine
Gold
.
Verse
159.
Consider
how
I
love
thy
Precepts
.
Verse
167.
My
Soul
hath
kept
thy
testimonies
,
and
I
love
them
exceedingly
.
5.
In
respect
of
valuation
or
esteem
,
he
highly
values
all
the
Commands
of
God
,
he
highly
prizes
all
the
Commands
of
God
,
as
you
may
see
by
comparing
these
Scriptures
together
,
Psal.
119.72
,
127
,
128.
Psal.
19.8
,
9
,
10
,
11.
Job
23.12
.
6.
In
respect
of
his
purpose
and
resolution
,
he
purposes
and
resolves
,
by
divine
assistance
,
to
obey
all
,
to
keep
all
,
Psal.
119.106
.
I
have
sworn
,
and
will
perform
it
,
that
I
will
keep
thy
righteous
Judgments
.
Psal.
17.3
.
I
am
purposed
that
my
mouth
shall
not
transgress
.
7.
In
respect
of
his
inclination
,
he
has
an
habitual
inclination
in
him
to
keep
all
the
Commands
of
God
,
1
Kings
8.57
,
58.
2
Chron.
30.17
,
18
,
19
,
20.
Psal.
119.112
.
I
have
inclined
my
heart
to
perform
thy
Statutes
alwayes
,
even
to
the
end
.
8.
In
respect
of
endeavours
,
they
endeavour
to
keep
all
,
Psal.
119.59
.
I
turned
my
feet
unto
thy
testimonies
.
There
is
no
man
that
obeyes
God
truly
,
who
doth
not
endeavour
to
obey
God
fully
,
and
thus
you
see
in
what
respects
that
obedience
that
flows
from
Faith
,
is
a
full
obedience
,
a
universal
obedience
.
A
child
of
God
obeyes
all
the
commands
of
God
in
respect
of
his
sincere
desires
,
purposes
,
resolutions
,
and
endeavours
;
and
this
God
accepts
in
Christ
for
perfect
and
compleat
obedience
.
This
is
the
glory
of
the
Covenant
of
Grace
,
that
God
accepts
and
esteems
of
sincere
obedience
as
perfect
obedience
.
Such
who
sincerely
endeavour
to
keep
the
whole
Law
of
God
,
they
do
keep
the
whole
Law
of
God
in
an
evangelical
sense
,
though
not
in
a
legal
sense
.
In
the
work
of
Conversion
,
Ezek.
11.19
,
20.
God
infuseth
all
Grace
together
,
and
writes
not
one
particular
Law
in
the
hearts
of
his
children
,
but
the
whole
Law
,
which
is
a
universal
Principle
,
inclining
the
Soul
impartially
to
all
.
The
gracious
Soul
sincerely
falls
in
with
every
command
of
God
(
so
far
as
he
knows
it
)
,
without
prejudice
or
partiality
,
he
dares
not
pick
and
chuse
what
commands
to
obey
,
and
what
to
reject
,
as
Hypocrites
do
;
he
hath
an
eye
to
see
,
an
ear
to
hear
,
and
a
heart
to
obey
the
first
Table
as
well
as
the
second
,
and
the
second
as
well
as
the
first
;
He
doth
not
adhere
to
the
first
,
and
neglect
the
second
,
as
Hypocrites
do
;
neither
doth
he
adhere
to
the
second
,
and
contemn
the
first
,
as
prophane
men
do
.
All
Sauls
,
Jebues
,
Judas's
,
Demas's
,
Scribes
,
Pharises
,
and
temporaries
,
Matth.
23.23
.
they
are
still
partial
in
their
obedience
,
for
while
they
yield
obedience
to
some
commands
,
they
live
in
the
habitual
breach
of
other
Commands
.
Jehu
boastingly
calls
out
,
2
Kings
10.29
,
30.
Come
see
my
zeal
for
the
Lord
of
Hosts
.
But
if
Jehosaphat
had
gone
a
little
further
,
he
might
have
seen
his
Calves
too
,
contrary
to
Gods
Commands
.
Herod
heard
John
Baptist
gladly
,
and
did
many
things
;
but
if
John
will
be
close
and
plain
with
him
,
Mark
6.
he
shall
then
first
lose
his
liberty
,
and
then
his
head
for
his
labour
.
A
sincere
Christian
loves
all
the
known
Commands
of
God
,
and
prises
all
the
Commands
of
God
,
and
sees
a
Divine
Image
,
Majesty
,
and
Authority
stampt
upon
all
the
Commands
of
God
:
And
therefore
the
main
bent
and
disposition
of
his
Soul
,
●s
to
obey
all
,
and
to
be
subject
to
all
the
Commands
of
God
.
Let
me
in
a
few
particulars
open
this
great
truth
a
little
more
fully
to
you
.
And
therefore
take
me
thus
.
First
,
A
sincere
Christian
will
endeavour
to
obey
God
in
suffering
Commands
,
as
well
as
in
doing
Commands
,
in
losing
as
well
as
gaining
Commands
;
an
unsound
Christian
,
he
loves
cheap
obedience
,
he
is
willing
to
fall
in
with
those
Commands
that
are
not
chargable
or
costly
;
he
loves
a
cheap
Gospel
,
and
a
cheap
Ministry
,
and
a
cheap
Membership
,
and
a
cheap
Communion
of
Saints
,
&c.
But
when
his
obedience
comes
to
be
chargable
,
when
his
obedience
to
Divine
Commands
may
cost
him
his
health
,
his
strength
,
his
Liberty
,
his
Riches
,
his
Estate
,
his
Friends
,
his
Credit
,
his
Name
,
&c.
then
he
retires
,
John
6.60
.
then
he
cries
out
Durus
sermo
,
it
is
a
hard
saying
,
who
can
bear
it
?
this
is
a
hard
Commandment
,
who
can
obey
it
?
When
Religion
is
attended
with
freedom
,
honour
,
and
safety
;
when
Religion
is
attended
with
Riches
,
Pleasures
,
and
Applause
,
then
unsound
hearts
will
put
forwards
;
but
when
these
part
,
then
they
bid
Religion
farewel
.
As
you
see
in
the
young
man
in
the
Gospel
,
Matth.
19.20
.
to
25.
who
was
willing
to
follow
Christ
,
so
long
as
he
might
be
no
loser
in
following
of
him
;
but
when
it
came
to
this
,
that
he
must
part
with
his
Riches
,
or
with
Christ
,
then
he
falls
off
,
and
went
away
sorrowful
,
because
he
had
great
possessions
.
But
now
a
sincere
Christian
will
obey
even
the
most
chargable
and
costly
Commands
of
God
,
as
you
may
see
in
that
little
book
of
Martyrs
,
tenth
and
eleventh
Chapters
of
the
Hebrews
;
and
as
you
may
see
in
the
three
Children
in
Daniel
,
in
the
Disciples
,
Matth.
19
27.
in
the
Primitive
Christians
,
and
in
the
Martyrs
in
the
Marian
dayes
.
But
,
Secondly
,
If
your
obedience
springs
from
Faith
,
then
you
will
endeavour
to
obey
God
in
relative
Commands
,
as
well
as
in
absolute
Commands
;
you
will
not
only
hear
,
and
pray
,
and
read
,
and
meditate
,
and
fast
,
and
mourn
;
but
you
will
labour
to
be
good
in
your
Relations
,
both
as
a
Husband
,
a
Father
,
a
Master
,
a
Magistrate
,
a
Minister
.
Remember
this
for
ever
,
every
one
is
that
really
that
he
is
relatively
.
Many
make
a
great
Profession
,
and
are
under
a
great
Name
,
and
have
great
parts
and
gifts
,
and
can
discourse
rarely
well
on
any
subject
,
whose
houses
are
not
Bethels
,
but
Bethavens
,
not
little
Temples
,
but
little
Hells
.
One
,
writing
of
the
Italian
women
,
saith
that
they
were
Angels
in
the
streets
,
Saints
in
the
Church
,
and
Devils
in
their
houses
;
this
is
very
applicable
to
many
high
Professors
this
day
,
who
are
very
forward
in
the
general
Duties
of
Religion
,
and
yet
make
little
Conscience
of
relative
duties
;
but
he
whose
obedience
springs
from
Faith
,
he
will
make
Conscience
of
relative
commands
as
well
as
of
absolute
commands
:
Whatever
Command
hath
the
stamp
of
God
,
the
Authority
of
Heaven
upon
it
,
though
it
seem
never
so
small
,
he
dares
not
disobey
it
;
if
he
sees
a
beam
of
divine
Majesty
sitting
upon
the
face
of
any
Command
,
he
will
submit
to
it
;
you
know
men
will
not
refuse
a
penny
if
the
Kings
stamp
be
upon
it
,
so
if
the
Authority
of
God
be
stampt
upon
the
least
Command
,
a
sound
Christian
will
yield
subjection
to
it
,
as
well
as
the
greatest
.
Mark
,
if
a
man
make
no
Conscience
of
relative
Commands
,
though
his
general
conversation
as
a
Christian
be
never
so
admirable
,
yet
he
hath
great
cause
to
suspect
himself
and
his
estate
,
and
that
his
heart
is
not
right
in
the
sight
of
God
.
Acts
8.21
.
O
that
you
would
seriously
consider
!
that
relative
and
domestical
Graces
and
duties
do
more
demonstrate
true
piety
and
godliness
than
publick
duties
,
than
general
duties
do
;
for
Pride
,
Vain-glory
,
Self-ends
,
and
a
hundred
other
outward
,
carnal
considerations
,
may
put
a
man
upon
the
general
duties
of
Religion
,
as
you
may
see
by
the
Scriptures
in
the
Margent
,
Isa.
58.1
,
2
,
3
,
4
,
5.
Hos.
5.14
.
Zech.
7.4
,
5
,
6
,
7.
and
as
you
may
see
in
the
Scribes
and
Pharises
throughout
the
New
Testament
;
but
it
argues
both
truth
and
strength
of
Grace
to
be
diligent
and
conscientious
in
the
discharge
of
relative
duties
,
and
this
is
the
true
reason
why
the
Apostles
in
their
Epistles
,
do
so
frequently
,
so
earnestly
,
and
so
strongly
,
by
variety
of
motives
press
Christians
to
the
performance
of
those
relative
duties
that
lye
upon
their
hands
.
But
,
Thirdly
,
If
your
obedience
springs
from
Faith
,
then
you
will
endeavour
to
obey
God
in
affirmative
Commands
as
well
as
in
negative
Commands
.
You
will
not
only
lo●k
upon
what
God
would
not
have
you
to
do
,
but
you
will
also
look
to
see
what
God
would
have
you
to
do
.
Luke
16
.
19-29
.
Matt.
25
.
24-31
.
Dives
was
no●
cast
into
Hell
for
oppressing
Lazarus
,
but
for
not
shewing
mercy
to
Lazarus
:
He
was
not
damn'd
because
he
took
any
thing
from
him
,
but
because
he
gave
nothing
to
him
.
The
evil
servant
did
not
riot
out
his
Talent
,
but
omitted
the
improvement
of
it
,
for
which
he
was
cast
into
outer
darkness
Nor
those
Reprobates
in
the
same
Chapter
did
not
rob
the
poor
Saints
,
but
omitted
the
relieving
of
them
,
which
was
their
ruine
.
Deut.
23.3
,
4.
Moab
and
Ammon
were
banished
the
Sanctuary
to
the
tenth
Generation
,
for
a
meer
omission
,
because
they
met
not
Gods
Israel
in
the
Wilderness
with
bread
and
water
.
Look
as
the
omission
of
good
diet
breeds
diseases
,
so
the
omission
of
Religious
duties
will
either
make
work
for
Repentance
,
Luke
18.11
.
or
for
Hell
,
or
for
the
Physician
of
Souls
.
Mark
,
there
is
many
a
mans
Religion
lyes
meerly
in
negatives
,
he
is
no
Swearer
,
no
Drunkard
,
no
Adulterer
,
no
Oppressor
,
no
Defrauder
,
&c.
A
formal
Professors
obedience
to
Divine
Commands
,
does
principally
lye
in
negatives
,
he
considers
not
so
much
what
the
Command
requires
,
as
what
it
prohibits
,
and
he
pleases
himself
rather
in
abstaining
from
evil
,
than
in
doing
of
good
;
in
being
outwardly
reformed
,
than
in
being
inwardly
renewed
;
he
thinks
it
enough
that
he
turns
from
sin
,
though
he
makes
no
Conscience
of
turning
to
God
:
If
you
ask
him
concerning
affirmative
Commands
,
there
you
will
find
him
speechless
.
Ask
him
,
art
thou
holy
?
art
thou
humble
?
art
thou
heavenly
?
art
thou
sincere
?
art
thou
a
Believer
?
dost
thou
set
up
God
as
the
great
object
o
thy
fear
?
dost
thou
love
God
with
a
superlative
love
?
is
the
Sabbath
of
the
Lord
a
delight
unto
thee
?
&c.
Now
here
you
strike
him
dumb
,
he
looks
upon
the
neglect
of
these
things
as
no
sins
,
Isa.
8.13
.
Psal.
18.1
.
Isa.
58
.
1●
because
they
are
not
such
scandalous
sins
as
the
others
are
.
Remember
Sirs
,
sinful
omissions
many
times
leads
to
sinful
commissions
,
as
you
may
see
in
the
Angels
tha●
fell
from
Heaven
to
Hell
;
and
as
you
may
see
in
Adam
,
who
fell
from
his
highest
glory
,
into
a
woful
gulf
of
sin
and
misery
.
But
,
Fourthly
,
If
your
obedience
spring
from
Faith
,
then
you
will
endeavour
to
obey
God
in
the
Spirit
of
the
Command
,
as
well
as
in
the
letter
of
the
Command
.
In
every
Command
of
God
there
is
an
intra
,
and
an
extra
,
one
part
of
Christs
Law
binds
the
Flesh
,
and
another
part
binds
the
Spirit
,
Thou
shalt
do
no
Murther
,
Matth.
5.21.22
.
Verse
27
,
28.
there
is
the
letter
of
the
Command
.
Thou
shalt
not
be
angry
with
thy
Brother
without
a
cause
,
there
is
the
Spirit
of
the
Command
.
Thou
shalt
not
commit
Adultery
,
there
is
the
letter
of
the
Command
:
Thou
shalt
not
look
upon
a
Woman
to
lust
after
her
,
there
is
the
Spirit
of
the
Command
.
The
Pharisees
of
old
did
not
look
to
the
Spirit●ality
of
the
Law
,
but
only
to
the
Letter
of
the
Law
;
they
rested
wholly
upon
an
outward
conformity
to
the
Law
,
when
their
hearts
were
full
of
Hellish
lusts
,
they
were
all
for
the
outside
of
the
Law
,
they
regarded
not
the
inside
of
the
Law
;
they
were
all
for
washing
of
Platters
and
Cups
,
and
for
beautifying
of
Tombs
,
like
an
Adulteress
,
Matth.
23.23
.
Phil.
3.6
.
Rom.
7.9
.
Could
a
man
come
up
to
all
affirmative
and
negative
Precepts
in
his
outward
conversation
;
yet
if
he
were
not
spiritual
in
all
these
,
his
obedience
would
be
but
as
a
body
without
a
Soul
.
The
Pharisees
rise
high
in
their
outward
obedience
,
and
yet
Christ
clearly
and
fully
convinces
them
,
that
they
were
wretched
Adulterers
and
Murderers
,
though
they
were
not
guilty
of
any
such
outward
crimes
,
&c.
whose
care
is
to
paint
,
and
set
a
fair
face
upon
a
foul
matter
;
they
were
all
for
paying
Tythe
of
Mint
and
Annise
and
Cummin
;
but
they
regarded
not
the
inside
of
the
Law
,
they
omitted
the
weightier
matters
of
the
Law
,
viz.
Judgment
,
Mercy
,
and
Faith
.
While
Paul
walked
by
the
letter
of
the
Command
,
he
was
blameless
in
his
own
account
;
but
when
he
came
to
walk
by
the
Spirit
of
the
Command
,
then
sin
revived
,
and
he
dyed
.
Friends
,
there
are
the
more
general
duties
of
Religion
,
as
Hearing
,
Praying
,
Reading
,
Receiving
,
Fasting
,
Repeating
,
Discoursing
,
&c.
Now
these
all
lye
in
the
very
letter
of
the
Command
,
and
there
are
the
more
inward
and
spiritual
duties
of
Religion
,
as
the
exercise
of
Faith
,
fear
,
love
,
hope
,
joy
,
patience
,
contentation
,
humble
submission
,
and
chusing
of
God
,
and
cleaving
to
God
,
and
delighting
in
God
,
and
admiring
of
God
,
and
exalting
of
God
,
and
following
hard
after
God
,
and
holy
Meditation
,
and
Self-examination
,
&c.
Now
all
these
lye
in
the
very
spirit
of
the
Command
.
Now
in
the
exercise
of
these
more
spiritual
duties
,
our
fellowship
and
communion
with
God
mainly
lyes
.
In
the
more
general
duties
of
Religion
,
an
hypocrite
may
manifest
the
excellency
of
his
gifts
,
but
in
the
more
spiritual
duties
of
Religion
,
a
sincere
Christian
doth
manifest
,
both
the
excellency
and
efficacy
of
grace
.
Mark
,
an
unsound
heart
looks
no
further
than
to
the
bare
letter
of
the
command
,
to
bare
hearing
,
and
bare
praying
,
and
bare
preaching
,
and
bare
fasting
,
and
bare
giving
,
and
bare
receiving
,
and
bare
suffering
;
he
looks
no
further
than
to
that
part
of
the
command
which
only
binds
the
flesh
,
or
outward
man
;
and
if
he
does
but
observe
that
in
the
gross
,
he
thinks
he
hath
done
marvellous
well
;
like
a
melancholy
man
that
matters
not
what
melody
and
harmony
he
makes
,
so
he
does
but
touch
the
strings
of
the
instrument
:
But
now
,
a
found
,
a
sincere
Christian
,
he
looks
to
the
Spirit
of
the
command
;
and
if
he
does
not
come
up
to
that
,
in
sincere
desires
,
in
gracious
purposes
,
in
fixed
resolutions
,
and
in
cordial
endeavours
,
he
can
have
no
peace
,
no
rest
,
no
quiet
,
no
comfort
.
O
Sirs
!
as
ever
you
would
see
God
,
and
enjoy
God
another
day
,
you
must
labour
,
not
only
to
obey
the
letter
of
the
command
,
but
also
to
bring
your
hearts
to
the
sincere
obedience
of
the
Spirit
of
the
command
.
This
is
a
very
close
,
piercing
,
distinguishing
and
discovering
sign
.
But
,
Fifthly
,
If
your
obedience
springs
from
faith
,
then
you
will
labour
,
not
only
to
obey
God
in
the
matter
,
but
also
in
the
manner
of
the
command
,
not
only
in
the
substance
of
the
command
,
but
also
in
the
circumstance
of
the
command
.
God
requires
the
manner
as
well
as
the
matter
;
and
God
looks
upon
that
work
as
not
done
,
that
is
not
done
in
a
right
manner
.
Did
not
the
Lord
command
sacrifice
?
and
did
not
Cain
offer
sacrifice
?
Gen.
4.5
.
and
yet
God
had
no
respect
to
him
,
nor
to
his
offering
,
because
his
sacrifice
was
not
offered
up
in
a
right
manner
,
his
offering
was
not
offered
up
by
a
hand
of
faith
;
he
offered
his
offering
,
but
because
he
did
not
offer
himself
as
an
offering
to
God
,
his
offering
was
rejected
by
God
.
A
work
may
be
materially
good
,
Luther
.
that
is
not
formally
and
eventually
good
,
and
this
was
Cain's
curse
.
How
frequently
did
God
command
the
Jews
to
pray
?
Isa.
1.15
.
and
yet
he
plainly
tells
them
,
When
you
spread
forth
your
hands
,
I
will
hide
mine
eyes
from
you
;
yea
,
when
you
make
many
prayers
,
I
will
not
hear
.
He
commanded
them
to
sacrifice
,
and
yet
he
saith
,
To
what
purpose
is
the
multitude
of
your
sacrifices
?
Verse
11.
and
all
because
they
did
not
manage
their
prayers
,
nor
sacrifices
,
in
a
right
manner
;
their
hands
were
full
of
bloud
,
and
their
hearts
were
full
of
sins
,
and
their
lives
were
full
of
lewdness
;
and
therefore
all
their
services
were
vain
oblations
,
yea
,
an
abomination
to
God
.
An
unfound
heart
looks
no
further
than
to
the
substance
of
the
command
;
if
he
has
heard
,
and
prayed
,
and
fasted
,
and
read
,
and
repeated
,
and
given
alms
,
and
received
the
Lord's
Supper
,
he
strokes
himself
,
and
blesses
himself
,
and
hugs
himself
,
and
thinks
all
is
well
,
and
so
he
looks
no
further
:
But
now
a
sound
sincere
Christian
,
he
looks
to
the
circumstance
as
well
as
the
substance
,
to
the
manner
as
well
as
to
the
matter
of
the
command
;
when
he
prayes
,
he
labours
to
pray
fervently
,
earnestly
,
Jam.
5.17
,
18.
he
labours
to
get
his
heart
into
his
prayers
;
when
he
hears
,
he
will
hear
with
attention
and
intention
of
spirit
;
when
he
walks
,
Mich.
6.8
.
1
Pet.
2.12
.
&
3.1
,
2
,
3.
1
Thes.
2.10
.
2
Cor.
1.12
,
Psal.
110.3
.
he
endeavours
to
walk
wisely
,
humbly
,
faithfully
,
fruitfully
,
circumspectly
,
exemplarily
,
winningly
,
convincingly
,
blamelesly
;
when
he
obeys
,
he
desires
and
endeavours
to
obey
freely
,
willingly
,
cheerfully
.
O
Sirs
!
if
we
pray
,
and
pray
not
fervently
;
if
we
hear
,
and
hear
not
fruitfully
;
if
we
obey
,
and
obey
not
willingly
;
if
we
shew
mercy
,
Isa.
58.13
.
and
do
it
not
cheerfully
;
if
we
sanctifie
the
Sabbath
,
and
not
with
delight
,
all
is
worth
nothing
,
all
will
come
to
nothing
.
Mark
,
there
are
some
circumstances
accessary
,
some
necessary
,
some
wherein
the
being
,
and
some
wherein
the
well
being
of
a
duty
doth
consist
;
and
if
you
abstract
these
from
them
,
the
duty
is
worth
nothing
;
take
away
fervency
and
humility
from
prayer
,
take
away
faithfulness
and
fruitfulness
from
hearing
,
and
take
away
willingness
and
delight
from
obedience
,
and
all
will
be
worth
nothing
.
God
regards
not
only
the
matter
,
but
the
manner
.
Criton
the
Papist
could
say
,
That
God
loved
better
Adverbs
than
Nouns
,
not
to
pray
only
,
but
to
pray
well
;
Non
bonum
sed
bene
agere
,
Not
to
do
good
,
but
to
do
it
well
,
is
the
great
wisdom
of
a
Christian
;
what
is
the
Sun
without
light
,
or
the
fountain
without
water
,
or
the
body
without
the
soul
,
or
wood
without
fire
,
or
a
bullet
without
a
gun
,
or
a
Ship
without
a
rudder
?
no
more
are
words
in
prayer
,
without
the
spirit
of
prayer
.
God
looks
more
at
the
manner
,
than
at
the
matter
of
your
prayers
.
And
let
thus
much
suffice
to
confirm
the
first
particular
.
But
,
Secondly
,
That
obedience
that
springs
from
faith
,
is
an
obedience
that
is
only
grounded
upon
the
Word
of
God
,
the
Commands
of
God
,
Ps.
119.4
,
5.
Thou
hast
commanded
us
to
keep
thy
precepts
diligently
;
O
that
my
wayes
were
directed
to
keep
thy
Statutes
!
Isa.
8.20
.
To
the
Law
and
to
the
testimony
,
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
Mat.
5.18
.
For
verily
I
say
unto
you
,
till
heaven
and
earth
pass
,
one
jot
or
one
tittle
shall
in
no
wise
pass
from
the
Law
,
till
all
be
fulfilled
.
John
10.35
.
If
he
called
them
Gods
,
unto
whom
the
word
of
God
came
,
and
the
Scripture
cannot
be
broken
.
Chap.
12.48
.
He
that
rejecteth
me
,
and
receiveth
not
my
words
,
hath
one
that
judgeth
him
;
the
word
that
I
have
spoken
,
the
same
shall
judge
him
in
the
last
day
.
2
Tim.
3.16
,
17
,
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
doctrine
,
f●r
reproof
,
for
correction
,
for
instruction
in
righteousness
,
that
the
m●n
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
.
Now
the
reasons
why
that
obedience
that
springs
from
faith
,
is
an
obedience
that
is
only
grounded
upon
the
Word
of
God
;
the
Commands
of
God
,
are
these
five
.
And
the
first
is
drawn
from
the
supremacy
and
soveraignty
of
God
,
who
alone
is
to
prescribe
to
man
his
duty
;
he
is
our
great
Lord
and
Master
,
he
is
our
Lord
and
Law-giver
,
Isa.
33.22
.
For
the
Lord
is
our
Judge
,
the
Lord
is
our
Law-giver
,
the
Lord
is
our
King
,
James
4.12
.
There
is
one
Law-giver
,
who
is
able
to
save
and
to
destroy
;
who
art
thou
that
judgest
another
?
Now
by
the
Laws
of
this
Lord
and
Law-giver
,
we
must
square
all
our
actions
.
Look
,
as
it
would
be
very
absurd
in
a
servant
to
do
that
work
which
he
thinks
meet
,
and
not
what
his
Master
commands
;
so
't
is
as
absurd
for
men
to
think
,
that
God
will
accept
of
this
or
that
at
their
hands
,
when
they
can't
plead
his
superscription
and
authority
for
what
they
do
.
God
will
one
day
say
to
such
,
Who
hath
required
this
at
your
hands
?
Isa.
1.12
.
O
Sirs
!
you
must
lay
the
command
of
God
as
a
foundation
for
what
you
do
,
or
else
all
your
buildings
,
though
never
so
glorious
,
will
certainly
totter
and
fall
;
in
all
you
do
,
you
must
be
able
to
say
,
Thus
saith
the
Lord
;
or
else
after
you
have
done
your
best
,
you
may
be
undone
for
ever
.
But
,
Secondly
,
God's
promise
and
blessing
is
only
annexed
to
God's
command
;
he
that
will
have
the
sweet
of
the
promise
,
and
the
blessings
of
heaven
,
he
must
look
that
his
obedience
be
bottomed
upon
divine
commands
;
in
holy
actions
't
is
not
thy
performance
,
nor
thy
grace
,
nor
thy
warmth
,
nor
thy
zeal
,
but
the
command
and
the
promise
that
is
annexed
to
it
,
that
will
bear
thee
out
;
Gal.
4.28
.
Heb.
6.17
.
therefore
we
are
called
children
of
the
promise
,
and
heirs
of
the
promise
.
The
children
of
God
in
all
their
obedience
,
should
still
keep
an
eye
upon
the
command
of
God
,
and
the
promise
of
God
,
as
ever
they
would
run
the
race
that
is
set
before
them
,
Heb.
12.1
.
But
,
Thirdly
,
Our
obedience
must
be
grounded
and
bottomed
upon
a
divine
command
,
because
of
that
great
corruption
,
pollution
,
blindness
and
darkness
which
is
upon
our
minds
and
understandings
,
which
would
carry
us
to
what
not
,
if
we
were
not
to
steer
our
Christian
course
by
divine
commands
.
Col.
2.20
,
21
,
22.
The
Apostle
condemns
those
things
which
had
a
shew
of
humility
and
great
mortification
,
because
they
were
not
bottomed
upon
a
divine
command
;
and
Christ
condemned
many
practises
of
the
Scribes
and
Pharisees
,
because
they
were
not
bottomed
upon
a
divine
command
.
As
you
may
see
by
comparing
the
6
,
15.
and
23.
Chapters
of
Matthew
together
.
But
,
Fourthly
,
Our
obedience
must
be
bottomed
upon
a
divine
command
,
because
else
we
can
never
be
able
to
bear
up
our
hearts
comfortably
,
couragiously
,
confidently
and
resolutely
,
under
all
the
afflictions
,
Psal.
44
9
—
ult.
Ezek.
28.12
,
22.
oppositions
,
temptations
,
persecutions
and
discouragements
that
we
meet
with
in
the
wayes
of
the
Lord
,
and
in
doing
the
work
of
the
Lord
.
All
the
Messages
that
the
Prophets
delivered
,
were
still
grounded
upon
a
divine
command
,
Acts
4.19
,
20.
&
5.29
.
Thus
saith
the
Lord
;
and
this
steeled
their
spirits
in
the
work
of
the
Lord
,
this
made
them
resolute
and
undaunted
in
the
midst
of
all
the
afflictions
and
oppositions
that
they
met
with
:
And
so
't
was
a
word
of
command
that
raised
the
spirits
,
and
encouraged
the
hearts
of
the
Apostles
in
the
work
of
the
Lord
,
in
the
face
of
all
the
oppositions
,
threatnings
and
buffetings
that
they
met
with
from
the
civil
powers
.
You
know
Absalom
layes
his
bloudy
command
upon
his
servants
,
as
their
highest
encouragement
to
that
bloudy
work
of
killing
his
brother
Amnon
,
2
Sam.
13.28
.
Now
Absalom
had
commanded
his
servants
,
(
his
Assasines
)
saying
,
Mark
ye
now
when
Amnons
heart
is
merry
with
wine
,
and
when
I
say
unto
you
,
smite
Amnon
,
then
kill
him
,
fear
not
:
have
not
I
commanded
you
?
be
couragious
,
and
be
valiant
;
or
sons
of
valour
,
as
the
Hebrew
runs
.
And
so
a
Christian
must
lay
the
command
of
God
before
him
,
as
his
highest
encouragement
to
do
what
God
requires
of
him
,
&c.
Fifthly
and
lastly
,
Our
obedience
must
be
bottomed
and
grounded
upon
the
commands
of
God
,
to
difference
and
distinguish
our selves
from
all
hypocrites
,
formalists
,
superstitious
and
prophane
persons
,
whose
obedience
is
sometimes
bottomed
upon
the
Traditions
of
men
,
and
sometimes
upon
the
commandments
of
men
.
'T
was
the
sin
of
the
Ten
Tribes
,
that
they
complyed
with
the
command
of
Jeroboam
and
his
Princes
,
Isa.
29.13
,
14.
Mat.
15.1
to
10.
Mark
7.8
to
10.
Hos.
5.11
,
12.
to
worship
the
Calves
at
Dan
and
Bethel
;
and
for
this
the
wrath
of
the
Lord
fell
heavy
upon
them
.
Ephraim
is
oppressed
and
broken
in
judgment
,
because
he
willingly
walked
after
the
commandment
.
And
sometimes
their
obedience
is
bottomed
upon
the
examples
of
men
,
sometimes
their
obedience
is
bottomed
upon
the
examples
of
their
forefathers
and
ancestors
,
Jer.
44
,
17
,
18
,
&c.
Joh.
7.48
,
49.
Jer.
10.3
.
The
customs
of
the
people
are
vain
,
&c.
and
sometimes
upon
the
examples
of
great
men
.
This
was
that
which
the
Pharisees
objected
against
believing
on
Christ
;
Have
any
of
the
Rulers
,
or
of
the
Pharisees
believed
on
him
?
but
this
people
who
knoweth
not
the
Law
are
cursed
.
And
sometimes
they
bottom
their
obedience
upon
the
example
of
the
multitude
.
This
was
Demetrius
his
argument
against
Paul
,
Acts
19.26
,
27.
on
the
behalf
of
Diana
,
that
all
Asia
and
the
world
did
worship
her
;
and
therefore
the
doctrine
of
Paul
,
that
they
be
no
Gods
which
are
made
with
hands
was
falfe
,
and
not
to
be
suffered
.
This
hath
alwayes
been
,
and
is
still
the
common
plea
of
many
,
We
do
but
as
the
most
do
;
and
sure
a
great
many
eyes
can
see
more
than
one
or
two
:
And
hereupon
they
exclaim
against
others
for
their
singularity
,
because
they
won't
do
as
the
rest
of
their
neighbours
do
.
But
,
Thirdly
,
That
obedience
that
springs
from
faith
,
is
a
growing
obedience
,
't
is
an
abounding
obedience
;
such
a
man's
desires
,
will
,
study
and
labour
,
is
to
get
up
to
the
highest
pitch
of
obedience
,
to
get
up
to
the
highest
round
in
Jacob's
ladder
,
Rev.
2.19
.
I
know
thy
work
,
and
charity
,
and
service
,
and
faith
,
and
thy
patience
,
and
thy
works
;
and
the
last
to
be
more
than
the
first
.
The
Angel
of
the
Church
of
Thyatira
,
'T
is
not
every
believers
happiness
always
to
make
a
progress
in
grace
.
Solomon
and
Asa
,
and
others
,
run
retrograde
.
Saints
have
their
winter
seasons
;
they
have
their
decaying
times
,
and
withering
times
,
as
well
as
their
thriving
times
,
their
flourishing
times
,
Rev.
2.4
.
is
commended
,
First
,
for
his
love
.
2.
For
his
charity
.
3.
For
his
faith
.
And
,
4.
For
his
patience
:
And
in
the
general
course
of
his
life
,
he
daily
became
more
excellent
;
for
his
latter
works
were
more
than
the
first
,
that
is
,
they
were
more
manifest
proofs
of
his
constancy
,
and
more
worthy
of
praise
than
the
first
.
This
faithful
Pastor
is
commended
for
his
holy
progress
in
grace
and
holiness
.
So
Paul
,
Phil.
3.12
.
Not
as
though
I
had
already
attained
,
either
were
already
perfect
;
but
I
follow
after
,
if
that
I
may
apprehend
that
for
which
also
I
am
apprehended
of
Christ
Jesus
.
Ver.
13.
Brethren
,
I
count
not
my self
to
have
apprehended
;
but
this
one
thing
I
do
,
forgetting
those
things
which
are
behind
,
and
reaching
forth
unto
those
things
which
are
before
.
Ver.
14.
I
press
towards
the
mark
,
for
the
prize
of
the
high
calling
of
God
in
Christ
Jesus
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
emphatically
import
,
a
pressing
,
with
an
eager
pursuit
after
the
mark
:
It
is
the
same
word
that
signifies
to
persecute
,
because
the
earnestness
of
his
spirit
in
pressing
toward
the
mark
,
now
is
the
same
that
it
was
in
the
persecution
of
those
that
pressed
toward
the
mark
before
.
Look
,
as
good
runners
,
when
they
come
near
unto
the
mark
,
stretch
out
their
heads
,
and
hands
,
and
whole
bodies
,
to
take
hold
of
them
that
run
with
them
,
or
of
the
mark
that
is
before
them
;
so
he
in
his
whole
race
so
laboured
unto
that
which
was
before
,
as
if
he
were
still
stretching
out
his
arms
to
take
hold
of
it
.
If
such
a
man
might
have
his
choice
,
he
would
be
the
most
humble
,
the
most
holy
,
the
most
heavenly
,
the
most
mortified
,
the
most
patient
,
the
most
contented
,
the
most
thankful
,
the
most
fruitful
,
the
most
active
,
the
most
zealous
,
and
the
most
self-denying
Christian
in
the
world
;
1
Pet.
1.15
,
16.
Mat.
5.
if
he
might
have
his
choice
,
he
would
be
holy
as
God
is
holy
,
and
perfect
as
his
heavenly
father
is
perfect
;
he
would
do
the
will
of
God
on
earth
,
as
those
Princes
of
glory
,
the
Angels
,
do
it
now
in
heaven
,
viz.
freely
,
readily
,
cheerfully
,
delightfully
,
universally
,
reverentially
,
and
unweariedly
,
&c.
if
he
might
have
his
choice
,
Eccl.
9.10
.
he
would
exercise
every
grace
,
and
perform
every
duty
,
with
all
his
might
;
he
sees
so
much
excellency
and
beauty
in
God
and
Christ
,
that
he
can't
be
at
rest
till
he
be
swallowed
up
in
the
enjoyment
of
them
;
he
sees
so
much
excellency
in
grace
,
that
nothing
but
perfection
of
grace
will
satisfie
him
;
he
makes
perfection
not
only
his
utmost
end
,
but
he
also
labours
after
perfection
with
his
utmost
strength
and
endeavours
.
When
God
is
made
the
one
of
a
mans
desires
,
the
one
of
a
mans
affections
,
the
one
of
a
mans
life
and
comfort
,
then
will
he
be
the
one
of
a
mans
endeavours
too
.
That
obedience
that
springs
from
faith
(
when
't
is
not
winter-time
with
a
Christian
)
is
a
fruitful
obedience
,
't
is
an
abounding
obedience
,
't
is
a
progressive
obedience
.
Look
,
as
the
mercy
and
favour
of
God
to
a
believer
,
is
not
stinted
nor
limited
,
so
the
obedience
of
a
believer
to
God
is
not
stinted
or
limited
;
but
now
the
obedience
of
hypocrites
is
alwayes
stinted
and
limited
;
this
command
they
will
obey
,
but
not
that
;
this
duty
they
will
do
,
but
not
that
;
this
work
they
will
attend
,
but
not
that
,
&c.
Fourthly
,
That
obedience
that
springs
from
faith
,
is
the
obedience
of
a
son
,
not
of
a
slave
;
't
is
a
free
voluntary
evangelical
obedience
,
and
not
a
legal
,
servil
,
and
forced
obedience
,
Psal.
110.3
.
Thy
people
shall
be
willing
in
the
day
of
thy
power
,
in
the
beauties
of
holiness
;
in
the
Hebrew
,
't
is
willingness
in
the
plural
number
,
to
shew
their
exceeding
great
willingnesses
,
Psal.
27.8
.
When
thou
saidest
,
seek
ye
my
face
,
my
heart
said
unto
thee
,
thy
face
Lord
will
I
seek
.
By
face
is
meant
,
1.
God
himself
,
Exod.
20.3
.
Before
my
face
;
that
is
,
before
me
.
2.
His
favour
,
Jer.
18.17
.
I
will
shew
them
the
back
,
and
not
the
face
,
in
the
day
of
their
calamity
.
Now
,
no
sooner
had
God
given
forth
a
word
of
command
,
for
the
Psalmist
to
seek
himself
,
and
to
seek
his
favour
,
but
presently
his
heart
did
eccho
to
that
command
;
Thy
face
Lord
will
I
seek
.
So
Jer.
3.22
.
Return
ye
back-sliding
children
,
and
I
will
heal
your
back-slidings
;
behold
,
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
.
Every
gracious
soul
hath
the
duplicate
of
God's
Law
in
his
heart
,
and
is
willingly
cast
into
the
mould
of
his
Word
,
Rom.
6.17
.
Ye
have
obeyed
from
the
heart
,
the
form
of
doctrine
that
hath
been
delivered
to
you
,
or
whereto
you
were
delivered
(
as
the
words
may
be
read
)
They
did
not
only
obey
,
but
they
obeyed
from
the
heart
,
their
hearts
were
in
their
obedience
,
Psal.
40.8
.
I
delight
to
do
thy
will
,
O
my
God!
yea
,
thy
Law
is
within
my
heart
,
Col.
1.12
.
Phil.
1.8
.
Jer.
31.33
.
or
in
the
midst
of
my
bowels
,
as
the
Hebrew
runs
;
these
note
the
tenderest
affections
.
There
is
the
counterpane
of
the
Law
written
,
yea
,
printed
upon
every
gracious
heart
;
a
godly
man
will
live
and
dye
with
the
Law
of
God
stampt
upon
his
heart
.
O
●eata
Apocalypsis
(
said
that
Martyr
,
catching
up
the
Revelation
that
was
cast
into
the
same
fire
with
him
to
be
burnt
)
O
Blessed
Revelation
!
how
happy
am
I
to
be
burned
with
thee
in
my
hands
?
It
was
Christ's
meat
and
drink
to
do
his
Father's
will
;
and
the
same
mind
is
in
all
the
Saints
,
John
4.
Phil
2.5
.
Rom.
7.22
.
as
was
in
Christ
Jesus
:
They
delight
in
the
Law
of
God
after
the
inward
man
.
True
obedience
flows
from
principles
of
heartiness
and
love
within
,
and
not
from
by
and
base
respects
and
ends
,
that
are
carnal
and
worldly
.
It
is
observable
,
that
John's
obedience
was
as
ample
and
as
large
as
God's
command
,
2
King
.
10.30
.
And
the
Lord
said
unto
Jehu
,
because
thou
hast
done
well
in
executing
that
which
is
right
in
mine
eyes
,
and
hast
done
unto
the
house
of
Ahab
according
to
all
that
was
in
mine
heart
,
thy
children
of
the
fourth
generation
,
shall
sit
on
the
throne
of
Israel
.
And
yet
because
his
heart
was
not
in
his
obedience
,
and
because
he
did
not
purely
act
for
God
,
but
for
himself
,
that
he
might
bring
about
his
own
designs
,
he
met
with
a
revenge
instead
of
a
reward
;
as
you
may
see
in
that
,
Hos.
1.4
.
And
the
Lord
,
said
unto
him
,
call
his
name
Jezreel
,
for
yet
a
little
while
,
and
I
will
avenge
the
bloud
of
Jezreel
upon
the
house
of
Jehu
.
Jehu's
heart
was
not
in
his
obedience
,
he
had
a
dispensatory
conscience
;
for
though
he
rooted
out
Baals
worship
,
yet
the
golden
Calves
must
still
continue
:
He
destroyed
Idolaters
,
but
not
Idolatry
;
and
this
carnal
policy
brought
down
vengeance
and
misery
upon
him
and
his
posterity
.
Artaxerxes
goes
far
,
Ezra
7.23
.
Whatsoever
is
commanded
by
the
God
of
heaven
,
let
it
be
diligently
done
.
To
what
a
highth
doth
this
Heathen
Prince
rise
?
He
will
do
anything
for
God
,
he
will
do
every
thing
for
God
that
he
requires
.
But
mark
,
what
is
that
which
moves
him
to
it
?
Is
it
love
to
God
?
is
it
delight
in
God
?
O
no!
all
his
obedience
proceeded
from
nothing
but
fear
of
wrath
and
vengeance
,
as
is
evident
in
the
latter
part
of
the
verse
;
For
why
should
there
be
wrath
upon
the
Realm
of
the
King
,
and
of
his
Sons
?
Or
,
as
the
Hebrew
runs
,
Why
should
there
be
boyling
or
foaming
anger
,
great
indignation
?
As
it
is
rendred
and
made
the
utmost
degree
of
divine
displeasure
,
in
that
Deut.
29.28
.
Some
read
these
words
,
Against
the
Realm
of
the
King
and
his
Sons
,
as
distinct
one
from
another
,
and
not
depending
one
upon
another
,
thus
;
Against
the
Realm
,
the
King
and
his
Sons
;
and
this
reading
the
Original
will
bear
:
And
this
reading
shews
,
That
as
the
King
feared
God's
wrath
against
himself
,
so
also
against
his
Realm
and
Children
;
and
accordingly
he
was
the
more
studious
and
careful
to
escape
it
;
blind
nature
was
afraid
of
divine
wrath
,
●zek.
26.25
,
26
,
27.
and
therefore
was
the
more
sedulous
to
prevent
it
.
O
,
but
now
a
true
child
of
God
,
he
has
the
Law
of
God
written
,
not
only
in
his
understanding
,
but
also
in
his
heart
and
affections
;
and
this
is
that
which
makes
his
obedience
to
be
pleasing
and
delightful
to
him
;
so
that
if
he
might
be
free
from
the
injunctions
and
directions
of
the
Word
(
with
the
servant
in
the
Law
)
he
would
not
value
such
a
liberty
;
Exod.
21.4
,
5
,
6
,
&c.
he
would
not
swear
,
nor
lye
,
nor
be
drunk
,
nor
whore
,
nor
dissemble
,
nor
cheat
,
nor
run
into
all
excess
of
riot
if
he
might
,
because
in
his
soul
he
has
a
principle
of
grace
,
and
an
inward
contrariety
and
antipathy
against
it
;
Eccl.
9.2
.
he
would
not
cease
to
hear
,
to
read
,
to
pray
,
to
meditate
if
he
might
,
because
his
soul
takes
a
delight
&
sweet
complacency
in
these
things
;
there
is
a
principle
within
him
agreeable
to
the
precept
without
him
,
which
makes
all
religious
performances
to
be
easie
and
pleasurable
to
him
.
Look
,
as
the
eye
delights
in
seeing
,
and
the
ear
in
hearing
,
so
a
gracious
heart
(
except
when
't
is
under
a
cloud
of
dissertion
,
or
in
the
School
of
temptation
,
or
under
some
grievous
tormenting
afflictions
,
or
sadly
worsted
by
some
prevalent
corruption
)
delights
in
obeying
:
Actions
of
nature
,
you
know
,
are
actions
of
delight
;
and
so
are
all
those
actions
that
spring
from
a
new
nature
,
a
divine
nature
,
&c.
Fifthly
,
That
obedience
that
springs
from
faith
,
is
a
transforming
obedience
;
it
mightily
alters
and
changes
a
man
,
from
impurity
to
purity
,
from
sin
to
sanctity
,
2
Cor.
3.18
.
Rom.
12.1
,
2.
from
unrighteousness
to
righteousness
,
from
earthly-mindedness
,
to
heavenly-mindedness
,
from
pride
to
humility
,
from
hypocrisie
to
sincerity
,
&c.
Such
as
please
themselves
with
this
,
That
they
are
no
changlings
,
and
that
they
are
whatever
they
were
,
Acts
8.13
.
these
are
still
in
the
gall
of
bitterness
,
and
bond
of
iniquity
.
That
obedience
of
the
Romans
,
Rom.
16.19
.
which
was
said
to
have
come
abroad
unto
all
men
,
was
an
exemplary
obedience
,
and
a
transforming
obedience
.
Certainly
,
Gospel-obedience
is
a
grace
of
much
worth
,
and
of
great
force
upon
the
whole
man
;
for
when
it
is
once
wrought
in
the
heart
,
it
worketh
a
conformity
to
all
God's
holy
will
.
But
having
spoken
more
largely
of
this
in
my
other
writings
,
let
this
touch
here
suffice
,
&c.
Sixthly
,
That
obedience
that
springs
from
faith
,
is
a
constant
obedience
,
't
is
a
fixed
and
resolved
obedience
,
not
in
respect
of
practise
and
continued
acts
(
for
in
many
things
we
offend
all
.
Ja●
.
3.2
.
Eccl.
7.20
.
Prov.
20
9.
1
Kings
8.46
.
1
Joh.
1.8
.
Psal.
17.3
.
There
is
not
a
just
man
upon
the
earth
,
that
doth
good
and
sinneth
not
:
Who
can
say
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
?
There
is
no
man
that
sinneth
not
;
If
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
)
&c.
But
in
respect
of
a
Christians
sincere
desires
,
bent
of
will
,
purpose
of
heart
,
resolution
of
soul
,
and
faithful
endeavours
,
Psal.
119.20
.
My
soul
breaketh
for
the
longing
that
it
hath
unto
thy
judgments
at
all
times
.
Ver.
112.
I
have
enclined
my
heart
to
keep
thy
Statutes
alway
,
even
to
the
end
.
Ver.
33.
Teach
me
,
O
Lord
!
the
way
of
thy
Statutes
,
and
I
shall
keep
it
unto
the
end
.
Job
17.9
.
The
righteous
shall
hold
on
his
way
,
and
he
that
hath
clean
hands
,
shall
be
stronger
and
stronger
.
So
Isa.
40.29
,
30
,
31.
Job
2.3
.
Mark
,
the
renewed
man
hath
at
all
times
a
desire
to
fear
the
name
of
the
Lord
,
Neh.
1.11
.
A
will
to
live
honestly
at
all
times
.
Heb.
13.18
.
And
it
hath
some
endeavours
and
exercise
of
Spirit
,
to
keep
always
a
conscience
void
of
offence
towards
God
and
men
,
Acts
24.16
.
The
Israelites
in
their
marches
toward
the
holy
Land
,
were
many
times
interrupted
by
divers
enemies
;
but
yet
they
advanced
in
their
course
,
as
soon
as
they
could
get
rid
of
their
enemies
:
So
though
the
believer
be
many
times
interrupted
in
the
course
of
his
obedience
,
by
many
fierce
temptations
,
and
strange
working
of
corruptions
;
yet
after
the
temptation
is
over
,
the
believer
returns
to
the
course
of
obedienc●
with
greater
forwardness
,
2
Cor.
7.1
.
and
with
redoubled
strength
and
courage
,
and
in
the
end
perfects
his
course
of
holiness
in
the
fear
of
the
Lord
.
Mark
,
the
appearing
motion
,
and
walking
of
an
unregenerate
man
in
a
way
of
righteousness
and
holiness
,
is
but
artificial
from
the
engine
of
hypocrisie
,
and
self-interest
,
like
the
flying
of
Ar●hitus
his
artificial
Dove
;
and
therefore
having
no
inward
principle
of
life
,
it
en●●●eth
not
;
but
the
motion
and
walking
of
a
man
,
renewed
by
grace
in
wayes
of
holiness
and
righteousness
,
is
like
the
natural
living
motion
of
birds
,
it
continues
as
long
as
life
continues
,
and
as
every
thing
in
motion
,
the
nearer
it
comes
to
the
center
,
the
more
swiftly
it
moves
:
So
the
nearer
the
believer
,
through
time
to
his
rest
in
heaven
,
the
more
propense
he
is
in
all
his
motions
towards
God
;
he
forge
is
the
things
that
are
behind
,
and
reacheth
forth
unto
those
things
that
are
before
.
Phil.
3.13
.
That
obedience
that
springs
from
faith
,
is
a
fixed
and
resolved
obedience
,
like
Davids
worthies
,
it
will
break
through
an
host
of
Philistines
,
through
an
Army
of
difficulties
,
impediments
and
discouragements
,
that
it
may
be
found
doing
the
will
of
God
.
To
make
this
a
little
more
clearly
and
fully
out
,
observe
with
me
these
few
things
.
First
,
No
contrary
commands
of
men
,
shall
take
this
man
off
from
his
obedience
to
the
commands
of
God
,
Acts
4.19
.
Chap.
5.29
.
&c.
Secondly
,
No
stream
of
evil
examples
,
no
current
of
corrupt
times
,
shall
bear
them
down
in
wayes
of
obedience
,
Josh.
24.15
.
I
and
my
houshold
will
serve
the
Lord
,
though
all
Israel
should
serve
Idols
.
And
Noah
was
upright
with
God
,
and
walked
with
God
in
his
generation
,
when
the
whole
world
was
overspread
with
violence
,
and
all
flesh
had
corrupted
their
wayes
,
Gen.
6.9
.
Chap.
7.1
.
Thirdly
,
No
worldly
profit
or
advantage
shall
bribe
this
man
from
his
obedience
,
Heb.
11.8
.
Abraham
will
obey
and
follow
God
,
though
he
forsakes
all
the
benefits
and
contentments
of
his
native
Countrey
,
and
of
his
Father's
house
,
not
knowing
where
his
lot
should
fall
,
&c.
Fourthly
,
No
carnal
disputes
or
reasonings
with
flesh
and
bloud
shall
disswade
him
from
his
obedience
,
Heb.
11.7
.
Noah
might
have
raised
many
objections
against
that
strange
attempt
of
building
an
Ark
,
a
work
of
an
hundred
and
twenty
years
continuance
;
but
Noah
waves
all
disputes
,
and
falls
upon
building
of
the
Ark
,
according
to
the
command
of
God
.
So
Paul
,
as
soon
as
he
was
converted
,
he
was
commanded
by
God
to
preach
to
the
Gentiles
;
he
might
have
made
abundance
of
objections
against
that
service
,
but
instead
of
objecting
,
he
falls
closs
to
his
Master's
work
,
and
never
consults
with
flesh
and
bloud
,
Gal.
1.15
,
16
,
17.
Fifthly
,
No
floud
of
natural
affection
shall
hinder
them
in
the
way
of
their
obedience
.
When
God
commanded
Abraham
to
offer
up
Isaac
as
a
Burnt-Offering
,
he
goes
about
it
readily
,
and
never
acquaints
Sarah
with
it
,
lest
she
should
have
hindered
him
in
his
obedience
,
and
he
goes
three
dayes
journey
to
effect
it
,
Gen.
22.
compared
with
Heb.
11.17
,
18
,
19.
When
God
commands
,
Abraham
will
not
stick
at
it
,
though
it
be
to
offer
up
a
Son
,
a
natural
Son
,
and
not
an
adopted
son
;
an
only
Son
,
and
not
one
of
many
;
a
Son
of
the
Free-woman
,
and
not
of
the
Bond-woman
;
a
Son
of
his
old
age
;
a
Son
of
the
Promise
;
a
Son
in
whom
all
the
Nations
of
the
earth
should
be
blessed
;
a
Son
of
his
love
and
delight
;
a
Son
that
made
the
good
old
man
laugh
and
be
merry
;
(
Isaac
signifies
laughter
)
a
Son
that
was
grown
up
to
some
years
,
witness
the
Wood
of
the
Burnt
offering
that
he
laid
upon
him
,
Gen.
22.6
,
7.
And
this
was
the
commendation
of
Levi
,
By
Urim
and
Thummim
,
some
understand
sincerity
of
life
,
and
soundness
of
doctrine
.
Deut.
33.8
,
9.
And
of
Levi
he
said
,
let
thy
Thummim
and
thy
Urim
be
with
thy
holy
one
,
(
Urim
and
Thummim
,
signify
light
and
perfection
according
to
their
best
derivation
in
the
Hebrew
tongue
,
and
they
are
here
put
in
the
plural
number
,
lights
and
perfections
,
to
note
the
plenty
as
well
as
the
excellency
of
divine
Graces
)
whom
thou
didst
prove
at
Massah
,
and
with
whom
thou
didst
strive
at
the
waters
of
Meribah
.
Who
said
unto
his
Father
and
to
his
Mother
,
I
have
not
seen
him
,
neither
did
he
acknowledg
his
Brethren
,
nor
knew
his
own
children
.
This
relates
to
that
Heroical
fact
of
the
Levites
,
Exod.
32.26.29
.
when
at
the
commandment
of
Moses
they
slew
their
Idolatrous
Brethren
that
had
Worshipped
the
Golden
Calf
,
not
sparing
those
that
were
most
nearest
allyed
to
them
,
but
did
execute
Gods
Judgments
upon
Parents
,
Brethren
and
Children
,
as
if
they
had
been
meer
strangers
to
them
:
the
Levites
were
so
impartial
in
Gods
cause
,
as
not
to
acknowledg
either
Father
or
Mother
,
Brother
or
Children
against
his
Command
.
Natural
affections
are
strong
,
but
supernatural
obedience
is
stronger
.
Some
have
well
observed
that
the
Married
Martyrs
,
who
were
Parents
of
many
children
(
as
Rogers
,
Watts
,
Guest
,
Rawlins
,
&c.
)
suffered
with
most
alacrity
.
Sixthly
,
No
terrors
,
no
threats
,
no
reproaches
,
no
affl●ctions
,
no
oppositions
,
no
persecutions
,
no
bonds
,
no
banishments
,
no
dangers
,
no
deaths
,
shall
deter
them
or
affright
them
from
their
obedience
;
as
will
evidently
appear
by
comparing
of
these
Scriptures
together
,
Psal.
44.16
.
to
21.
Acts
20.23
,
24.
Acts
21.12
,
13.
and
chap.
24.14
.
Dan.
3.14
—
19.
Rev.
12.11
.
This
is
most
evident
in
the
Histories
of
the
ten
Persecutions
,
and
in
all
other
Histories
,
both
of
a
former
and
a
later
date
,
&c.
Physicians
observe
a
difference
'twixt
the
natural
and
preter-natural
heat
in
mens
bodies
;
the
preter-natural
heat
,
which
ariseth
from
distemper
,
may
be
more
for
the
present
,
but
as
it
exceeds
for
measure
,
so
it
abates
for
time
,
because
the
natural
heat
is
a
more
equal
and
moderate
,
and
durable
heat
,
every
part
hath
an
equal
share
,
and
it
is
not
extream
,
and
yet
it
continues
.
Thus
it
is
with
Hypocrites
and
upright
persons
in
the
matter
of
obedience
.
The
hypocrite
may
(
in
a
kind
of
preter-natural
heat
)
in
a
hot
fit
,
in
a
present
heat
,
fall
upon
hearing
,
and
reading
,
and
praying
,
and
reforming
of
his
Family
,
and
upon
leaving
of
this
sin
and
that
;
and
upon
casting
off
this
vain
company
and
that
,
and
upon
associating
of
himself
with
this
good
company
and
that
.
B●t
this
hot
fit
does
not
last
,
the
cold
fit
takes
him
again
,
and
then
he
shakes
hands
with
all
his
duties
,
and
loses
all
his
good
inclinations
,
and
layes
aside
all
his
warm
resolutions
.
Job
27.8
,
9.
Hosea
6.4
.
Psal.
78.36
,
37.
Will
the
Hypocrite
pray
alwayes
?
Ephraims
goodness
was
as
a
morning
Cloud
,
which
soon
vanisheth
,
and
as
the
early
dew
which
is
soon
dryed
up
by
the
Sun-beams
;
they
were
both
false
and
fickle
,
unsteady
and
unstable
;
constant
only
in
inconstancy
;
their
hearts
were
never
right
with
God
,
for
they
were
not
stedfast
in
his
Covenant
.
There
are
four
times
wherein
an
Hypocrite
may
express
a
great
readiness
and
forwardness
to
Religious
duties
.
First
,
When
he
is
under
terrors
and
distress
of
Conscience
;
O
how
for
a
little
ease
!
a
little
rest
!
a
little
quiet
!
a
little
comfort
!
what
wont
the
Hypocrite
do
?
&c.
Secondly
,
When
he
is
under
sore
and
heavy
afflictions
,
Hos.
5.15
.
So
Pharaoh
and
Ahab
,
&c.
In
their
affliction
they
will
seek
me
early
.
Isa.
26.16
.
Lord
in
trouble
have
they
visited
thee
,
they
poured
out
a
Prayer
when
thy
chastening
was
upon
them
.
Psal.
78.34
.
When
he
slew
them
,
then
they
sought
him
.
It
is
a
reproach
to
some
,
No
Penny
,
No
Pater-noster
.
And
it
is
a
shame
to
others
,
No
Plague
,
no
Pater-noster
;
no
punishment
,
no
Prayer
,
&c.
Thirdly
,
When
Religion
is
in
fashion
,
when
't
is
a
credit
to
be
a
Professor
,
and
when
Profession
is
the
High-way
to
profit
and
preferment
;
in
the
warm
Summer
of
prosperity
,
when
there
is
no
hazard
,
no
danger
,
no
loss
to
be
a
Christian
,
who
then
so
forward
in
Religious
duties
as
the
Hypocrite
?
but
when
the
Sun
of
Persecution
is
up
,
then
he
falls
away
,
Matth.
13.5
,
6.
Fourthly
,
When
others
presence
,
counsel
,
and
examples
,
have
an
influence
upon
them
,
2
Chron.
24.2
,
17-23
.
O
now
they
keep
close
duties
!
Joash
did
that
which
was
right
in
the
sight
of
the
Lord
all
the
dayes
of
Jehoiada
the
Priest
;
but
when
Jehoiada
was
dead
,
Joash
serves
Groves
and
Idols
,
and
turns
a
deaf
ear
to
those
Prophets
that
testified
against
him
,
and
gives
Zechariah
the
Son
of
Jehoiada
his
Pasport
out
of
the
World
,
for
inveighing
against
his
evil
manners
,
and
the
wicked
courses
of
his
Princes
and
People
.
Whilest
the
good
Judges
lived
,
the
Israelites
kept
close
to
the
service
of
God
,
Judges
2.7
.
And
the
people
served
the
Lord
all
the
dayes
of
Joshua
,
and
all
the
dayes
of
the
Elders
that
outlived
Joshuah
,
who
had
seen
all
the
great
works
of
the
Lord
that
he
did
for
Israel
.
Judges
17.6
.
Chap.
21.25
.
But
when
the
good
Judges
were
dead
,
the
Israelites
did
what
was
right
in
their
own
eyes
,
every
mans
lust
was
his
Law
.
Whilest
Moses
was
present
,
there
was
no
talking
of
a
Golden
Calf
,
but
no
sooner
was
his
back
turn'd
,
but
the
Israelites
make
a
Golden
Calf
,
and
worship
it
when
they
had
done
,
Exod.
32
.
1-9
.
&c.
But
now
mark
,
that
obedience
that
springs
from
Faith
,
that
is
a
constant
obedience
,
that
is
constant
in
opposition
to
fits
and
starts
,
and
imports
the
course
and
bent
of
a
Christians
life
,
which
is
alwayes
to
walk
with
God
,
to
cleave
to
God
,
to
follow
God
,
and
to
obey
God
.
But
,
Seventhly
and
lastly
,
That
obedience
that
springs
from
Faith
,
is
directed
to
right
ends
.
Gospel
obedience
has
alwayes
Gospel
ends
atttending
of
it
.
Quest.
What
are
they
?
Answ
.
They
are
these
nine
.
First
,
To
testify
our
thankfulness
to
the
Lord
for
all
his
favours
and
benefits
that
we
have
received
from
him
,
Psal.
103.1
,
2
,
3
,
4.
Psal.
116.12
.
&c.
Secondly
,
To
recover
the
Image
of
God
again
to
the
heighth
of
what
we
are
able
.
The
first
Adam
lost
the
Image
of
God
by
his
disobedience
.
Now
this
Image
of
God
we
recover
again
in
Christ
our
second
Adam
;
but
so
,
as
that
the
more
enlightned
,
the
more
holy
,
the
more
humble
,
the
more
heavenly
,
the
more
righteous
,
the
more
gracious
,
and
the
more
obedient
we
are
,
Ephes.
4.24
.
the
more
we
recover
of
this
Image
of
God
,
which
consists
in
knowledg
,
righteousness
,
and
true
holiness
.
Now
saith
the
Believer
,
my
intent
is
to
recover
that
precious
Image
of
God
which
I
lost
in
the
first
Adam
,
and
therefore
do
I
labour
to
come
up
to
the
highest
pitches
of
obedience
,
because
the
higher
I
rise
in
my
obedience
,
the
more
I
shall
recover
of
the
lost
Image
of
God
;
I
know
that
I
lost
this
Image
by
partaking
of
the
disobedience
and
pollution
of
the
first
Adam
;
and
I
know
that
I
have
recovered
in
part
the
same
Image
,
by
partaking
of
the
obedience
and
holiness
of
the
second
Adam
:
And
I
yet
further
know
,
that
the
more
holy
and
obedient
I
am
,
the
more
I
shall
be
like
to
that
God
,
that
is
holiness
it self
,
and
the
more
I
shall
recover
of
that
blessed
Image
,
which
consists
in
perfect
holiness
.
Thirdly
,
not
for
the
justification
of
their
persons
,
for
that
is
only
by
Christs
compleat
obedience
,
which
is
made
theirs
by
Faith
,
1
Cor.
1.30
.
Col.
2.10
.
But
for
the
testification
of
their
justifying
Faith
,
according
to
that
of
the
Apostle
,
Jam.
2.17
,
18
,
26.
&c.
Fourthly
,
That
they
may
imitate
the
Lord
Jesus
,
that
they
may
be
the
more
conformable
to
Christ
their
head
,
who
proposes
his
holiness
to
Believers
as
a
pattern
for
them
to
follow
,
as
a
Copy
for
them
to
write
after
,
1
John
2.6
▪
He
that
saith
he
abideth
in
him
,
Matth.
11.28
,
29.
ought
himself
also
to
walk
even
as
he
walked
.
Now
saith
the
Believer
,
O
how
holy
,
how
humble
,
how
heavenly
,
how
meek
,
how
compassionate
,
how
zealous
,
how
exemplary
,
how
convincing
,
how
winning
,
how
obedient
was
he
,
when
in
this
World
!
and
therefore
O
my
Soul
!
look
to
it
,
that
thou
makest
it
thy
business
,
thy
work
,
thy
Heaven
,
to
●mitate
the
Lord
Jesus
to
the
utmost
that
thou
art
able
to
●each
too
.
Fifthly
,
Though
not
for
the
obtaining
of
Salvation
,
that
being
made
sure
to
us
by
Christ
,
yet
for
the
obtaining
of
Assurance
of
Salvation
,
and
for
the
making
of
our
Calling
and
Election
sure
,
according
to
that
word
,
2
Pet.
1.5
—
11.
Sixthly
,
That
they
may
keep
up
their
communion
with
God
;
for
though
the
Union
the
Saints
have
with
God
by
Christ
,
depends
wholly
upon
that
which
is
without
,
viz.
their
being
married
to
Christ
,
and
cloathed
with
his
Righteousness
;
yet
the
Communion
which
the
Saints
have
with
God
through
the
Spirit
,
hath
much
dependance
upon
a
Saints
walking
,
and
upon
his
obedience
:
So
that
if
a
Saint
shall
dare
to
walk
carnally
and
loosly
,
Jer.
3.14
.
Isa.
49.1
,
2.
though
he
shall
not
break
the
Marriage-knot
,
and
lose
his
union
,
yet
he
will
by
such
sinful
practices
grieve
the
Spirit
,
and
lose
his
communion
with
God
.
But
on
the
other
hand
,
when
a
Believer
walks
spiritually
,
graciously
,
obedientially
,
O
what
sweet
communion
!
what
delightful
communion
!
what
high
communion
!
what
commodious
communion
!
what
Soul-satisfying
,
Soul-ravishing
,
Soul-filling
,
Soul-contenting
communion
with
God
does
he
then
enjoy
!
When
the
Child
walks
wisely
,
and
obedientially
before
his
Father
,
what
sweet
and
delightful
converses
and
communion
is
there
between
the
Father
and
the
Child
?
but
if
the
child
walk
foolishly
,
stubbornly
,
rebelliously
,
disobediently
,
the
prudent
Father
will
carry
it
severely
,
strangely
,
frowningly
,
and
at
a
distance
,
though
his
heart
be
still
full
of
love
to
,
his
child
;
and
though
he
won't
disinherit
him
,
yet
he
wont
be
familiar
with
him
.
The
application
is
easie
,
&c.
Seventhly
,
To
keep
down
the
body
,
and
to
bring
it
into
subjection
to
the
soul
,
1
Cor.
9.27
.
But
I
keep
under
my
body
,
and
bring
it
into
subjection
.
By
spiritual
exercises
the
Apostle
d
d
subdue
his
flesh
to
the
obedience
and
discipline
of
the
spirit
;
in
former
times
they
had
several
exercises
,
as
wrestling
,
and
running
for
the
prize
.
Now
,
such
as
were
slow
,
pursie
,
unweildy
,
and
lazy
,
were
cashiered
;
they
would
not
admit
such
to
be
of
their
society
or
company
,
who
wrestled
and
run
for
the
prize
:
Them
that
were
admitted
to
those
exercises
,
kept
their
bodies
at
an
under
,
and
did
not
pamper
their
bodies
with
dainties
and
delicates
.
To
these
the
Apostle
alludes
,
of
idleness
there
comes
no
goodness
;
when
the
spirit
is
not
acting
in
that
which
is
good
,
that
the
flesh
may
be
kept
under
,
the
flesh
will
take
an
advantage
to
be
very
active
in
those
things
that
are
evil
,
that
the
spirit
may
be
kept
under
;
the
flesh
is
like
an
unruly
beast
,
which
through
rest
,
idleness
,
and
high
feeding
,
grows
wild
and
masterless
.
Now
,
the
only
way
to
tame
this
beast
,
is
to
work
him
hard
;
so
the
way
of
wayes
to
keep
the
body
under
,
is
to
keep
up
the
soul
as
much
as
may
be
,
in
the
full
exercise
of
holiness
and
obedience
;
such
as
have
most
pampered
their
bodies
,
Deut.
32.13
,
14
,
15
,
16
,
17.
Jer.
5.7
,
8
,
&c.
Rev.
3
16
,
17
,
18.
have
been
the
greatest
enemies
to
their
own
souls
;
and
how
many
are
there
this
day
,
that
pamper
their
bodies
,
but
starve
their
souls
?
that
adorn
their
bodies
,
but
defiles
their
soul
?
that
trick
and
trim
up
their
bodies
with
gold
,
and
silver
,
and
silks
,
whilst
their
souls
are
naked
of
all
grace
,
holiness
and
goodness
?
like
the
Laodiceans
of
old
.
The
body
it self
,
if
you
set
too
high
a
price
upon
it
,
will
make
a
cheap
soul
;
a
man
may
be
as
happy
in
Russet
,
as
in
Tissue
;
and
he
is
certainly
an
unhappy
man
,
whose
outside
is
his
best
side
;
our
bodies
are
but
dirt
handsomly
tempered
,
and
artificially
formed
;
we
derive
our
pedigree
from
the
dust
,
and
are
a
kin
to
clay
;
and
therefore
we
need
not
scruple
the
keeping
of
it
under
by
holy
exercises
,
and
by
all
wayes
of
Gospel-obedience
,
&c.
Eighthly
,
To
the
profit
and
advantage
,
both
of
sinners
and
Saints
;
1.
To
convince
sinners
,
to
silence
sinners
,
and
to
stop
the
mouths
of
sinners
;
let
but
one
man
that
walks
wisely
,
humbly
,
circumspectly
,
convincingly
,
exemplarily
,
blamelesly
,
come
into
a
Town
,
a
Parish
,
a
Family
,
made
up
of
drunkards
,
swearers
,
Sabbath-breakers
,
whore-masters
,
&c.
and
his
holy
walking
,
will
convince
them
,
and
condemn
them
,
1
Pet.
2.12
,
15.
Chap.
3.13
,
16.
2.
To
the
profit
,
advantage
and
encouragement
of
the
Saints
.
The
strict
exact
walking
Christian
,
provokes
the
slight
loose
Christian
to
mend
his
manners
,
and
to
order
his
steps
and
conversation
aright
;
and
the
lively
active
Christian
,
puts
the
dull
,
heavy
,
sluggish
Christian
to
a
blush
,
and
spurs
and
quickens
him
up
to
a
more
lively
walking
with
God
;
and
the
warm
,
flaming
,
zealous
,
burning
Christian
,
puts
heat
and
warmth
into
the
cold
,
formal
,
frozen
Christian
;
and
the
free
,
liberal
,
bountiful
Christian
,
provokes
others
to
be
free
,
noble
,
and
liberal
,
for
the
supply
of
the
necessities
of
the
Saints
,
2
Cor.
9.1
,
2.
Chap.
8.1
,
2
,
3
,
4
,
19
,
20
,
&c.
The
ninth
and
last
(
though
not
the
least
end
)
is
the
honour
and
glory
of
the
great
God
.
God's
grace
is
the
spring
,
and
God's
glory
is
the
end
of
all
a
Christians
obedience
;
God's
glory
is
the
ultimate
end
,
Rom.
14.7
,
8.
Phil.
1.20
,
21.
the
primary
end
,
the
universal
end
,
the
Sea
to
which
all
a
Christians
actions
,
like
so
many
Rivers
,
move
and
bend
:
'T
is
true
,
many
poor
,
low
,
mean
,
base
ends
,
may
creep
into
a
Christians
performances
;
but
here
mark
,
1.
They
are
disallowed
.
2.
They
are
loathed
and
abhorred
.
3.
They
are
resisted
and
striven
against
.
4.
They
are
lamented
and
mourned
over
.
5.
The
gracious
soul
would
willingly
be
rid
of
them
;
if
a
Christian
might
have
his
choice
,
he
would
never
be
troubled
with
any
base
end
any
more
.
Beloved
,
you
must
alwayes
distinguish
between
a
mans
setled
and
his
suggested
ends
;
a
mans
setled
end
may
be
one
things
,
and
his
suggested
end
another
thing
.
Now
for
ever
remember
this
;
That
the
great
God
alwayes
makes
a
judgement
of
men
according
to
their
setled
ends
,
according
to
the
universal
frame
of
their
spirits
,
and
not
according
to
those
ends
that
may
be
suggested
to
them
,
by
the
world
,
the
flesh
,
or
the
devil
.
It
is
in
this
case
,
as
it
may
be
with
a
man
that
shoots
at
a
mark
,
he
aims
aright
at
the
mark
,
but
his
elbow
may
meet
with
a
jog
,
which
may
carry
the
arrow
quite
another
way
than
what
he
intended
;
or
as
it
is
with
a
man
that
is
sailing
to
such
a
Haven
,
or
to
such
a
Harbour
,
he
steers
a
right
course
by
his
Compass
,
but
the
winds
blowing
contrary
,
and
the
Sea
running
high
,
he
is
forced
into
such
a
creek
,
or
such
a
Harbour
,
which
he
never
intended
,
&c.
Is
it
requisite
for
the
clearing
of
the
sincerity
of
our
hearts
,
Qu.
that
we
have
a
continual
eye
to
the
glory
of
God
in
every
action
we
do
?
First
,
Ans.
You
must
distinguish
between
an
actual
aim
and
intention
,
and
an
habitual
aim
and
intention
.
For
the
first
,
an
actual
aim
and
intention
of
the
Spirit
,
in
every
particular
action
that
a
man
doth
to
the
glory
of
God
,
is
utterly
impossible
,
whilst
we
carry
about
us
with
a
body
of
sin
and
death
:
The
Angels
and
spirits
of
just
men
made
perfect
,
do
thus
actually
aim
at
the
glory
of
God
in
all
they
do
;
but
't
is
a
work
that
will
be
too
high
and
too
hard
for
us
,
whilst
we
are
here
in
a
polluted
estate
.
This
was
so
high
a
mark
,
that
Adam
mist
it
in
his
innocency
;
no
wonder
then
if
we
often
miss
it
in
our
sinful
state
and
condition
.
But
,
Secondly
,
There
is
an
habitual
inclination
in
us
in
every
action
we
do
,
to
aim
at
the
honour
and
glory
of
God
,
though
there
be
not
the
actual
intention
of
the
spirit
in
every
action
we
do
;
it
is
with
us
,
as
with
a
man
travelling
towards
a
Town
or
City
,
he
thinks
in
the
morning
to
go
to
such
a
Town
,
such
a
place
,
where
he
purposes
to
lye
the
first
night
,
and
therefore
sets
forth
towards
it
;
and
though
he
doth
not
think
of
this
every
step
he
takes
,
yet
it
's
his
purpose
in
his
journey
,
to
rest
there
at
night
;
or
as
it
is
with
a
man
that
comes
to
Church
,
his
end
is
to
hear
the
Word
of
the
Lord
;
yet
in
every
word
he
hears
spoken
,
he
hath
not
the
thought
of
his
end
upon
his
spirit
,
but
he
is
there
by
vertue
of
his
first
intention
:
So
here
,
though
in
every
particular
there
be
not
an
intention
of
spirit
to
level
this
or
that
action
to
the
glory
of
God
,
yet
it
is
the
main
drift
and
habitual
scope
of
a
mans
spirit
,
that
Gods
glory
may
be
the
end
of
all
his
actions
.
Thirdly
,
There
is
a
mediate
,
and
there
is
an
immediate
eying
or
looking
to
the
glory
of
God
;
as
when
I
forbear
such
or
such
a
sin
,
because
God
by
such
a
command
hath
forbidden
it
,
or
I
do
such
or
such
a
duty
,
because
God
hath
commanded
it
.
Now
,
in
eying
of
the
command
of
God
,
I
eye
the
glory
of
God
immediately
,
though
not
mediately
.
But
,
Fourthly
,
In
some
particular
or
special
cases
,
I
ought
actually
to
eye
the
glory
of
God
:
As
,
1.
In
some
eminent
or
extraordinary
service
that
I
am
to
do
for
Christ
.
Or
,
2.
In
some
special
testimony
that
I
am
call'd
to
give
for
Christ
or
his
Gospel
.
Or
,
3.
In
some
great
thing
that
I
am
call'd
to
suffer
for
Christ
,
or
his
Gospel
,
or
his
interest
.
But
,
Fifthly
,
The
more
a
Christian
actually
eyes
the
glory
of
God
in
all
he
does
,
the
more
,
1.
He
glorifies
God
.
2.
The
neerer
you
are
the
life
of
heaven
,
and
the
more
you
act
like
the
glorious
Angels
,
and
the
spirits
of
just
men
made
perfect
.
3.
The
more
will
be
your
joy
,
comfort
and
peace
,
both
in
life
and
death
,
and
in
the
day
of
your
account
.
4.
The
more
strong
will
be
your
confidence
and
assurance
,
that
your
spiritual
estate
is
good
,
and
that
you
shall
be
saved
for
ever
.
5.
The
better
you
will
be
able
to
bear
up
under
all
the
false
,
hard
,
and
sowre
censures
of
this
world
.
6.
The
more
you
will
be
temptation
proof
.
7.
The
more
glorious
and
weighty
will
be
your
crown
of
glory
at
last
;
he
shall
be
highest
in
heaven
,
who
has
actually
aimed
most
at
the
glory
of
God
in
this
lower
world
.
And
thus
you
see
how
you
may
know
whether
your
obedience
is
such
an
obedience
as
springs
from
faith
,
or
〈◊〉
Now
,
if
upon
trial
you
shall
find
,
that
your
obedience
is
the
obedience
of
faith
,
then
you
may
safely
and
groundedly
conclude
,
that
you
have
a
saving
work
of
God
upon
your
hearts
.
But
,
Fourthly
,
A
gracious
heart
is
an
uniform
heart
.
Ubiquity
is
a
sure
evidence
of
integrity
.
He
that
is
truly
good
,
will
be
good
in
bad
times
,
and
in
the
worst
of
places
;
Psal.
119.112
.
1
John
3.9
.
Hosea
6
4.
principles
of
grace
and
holiness
,
are
lasting
,
yea
,
everlasting
;
they
are
not
like
the
morning
cloud
,
nor
the
early
dew
.
A
gracious
soul
will
be
steddy
and
fixed
in
his
principles
,
in
the
worst
times
,
in
the
worst
places
,
and
under
variety
of
dispensations
;
let
times
and
places
be
what
they
will
,
he
will
not
dishonour
his
God
,
nor
blemish
his
profession
,
nor
wound
his
conscience
to
preserve
his
safety
,
or
to
secure
his
liberty
.
An
upright
man
is
a
right
man
:
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jashar
is
rendred
by
the
Septuagint
,
Judg.
17.6
.
He
is
one
that
will
not
be
bowed
or
bent
by
the
sinful
customs
or
examples
of
the
times
and
places
where
he
lives
.
Gen.
6.9
.
Abraham
was
righteous
in
Chaldea
,
and
Noah
was
perfect
in
his
generation
,
though
it
was
the
worst
in
the
world
;
and
Lot
was
just
in
Sodom
,
Job
1.
and
Job
was
upright
in
the
Land
of
Uzz
,
which
was
a
place
of
much
prophaness
and
superstition
;
and
Nehemiah
was
couragious
and
zealous
in
Damasco
,
and
Daniel
was
holy
,
yea
,
eminently
and
exemplarily
holy
in
Babylon
.
The
several
generations
wherein
these
holy
men
lived
,
were
wholly
devoted
to
wickedness
and
superstition
,
and
yet
these
precious
,
gracious
souls
had
wholly
devoted
themselves
to
the
Lord
and
his
service
:
Psal.
119.20
.
So
David
,
My
soul
breaketh
for
the
longing
it
hath
to
thy
judgments
at
all
times
!
Let
the
times
be
never
so
dangerous
,
licentious
,
superstitious
,
idolatrous
or
erronious
,
yet
David's
heart
was
strongly
carried
forth
to
Gods
judgments
;
that
is
,
to
his
Word
(
for
under
this
title
,
Judgments
,
you
are
to
understand
the
whole
Word
of
God
.
)
So
there
were
some
in
Sardis
that
were
of
the
same
spirit
,
with
the
worthies
last
mentioned
,
Rev.
3.4
.
Thou
hast
a
few
names
,
even
in
Sardis
,
which
have
not
defiled
their
garments
,
and
they
shall
walk
with
me
in
white
,
for
they
are
worthy
.
Psal.
119.1
,
2
,
3.
In
polluting
times
pure
hearts
will
keep
themselves
pure
;
a
holy
heart
will
keep
himself
undefiled
,
even
in
defiling
times
,
Rev.
14.4
.
These
are
they
which
were
not
defiled
with
women
;
when
others
are
besmeared
all
over
,
Dan.
3.17
,
18
,
19
,
20.
he
will
keep
his
garments
white
and
clean
.
The
three
Children
,
or
rather
the
three
Champions
,
were
so
highly
resolved
to
keep
themselves
pure
from
the
abominations
of
their
day
,
that
it
was
neither
Nebuchadnezzars
musick
that
would
flatter
them
,
nor
his
fiery
furnace
that
could
scare
them
from
their
God
,
or
from
their
Duty
,
or
from
their
Religion
.
Let
the
times
never
so
often
turn
,
you
shall
find
that
he
that
is
really
holy
,
he
will
be
holy
under
every
turn
;
no
turns
shall
turn
him
out
of
a
way
of
holiness
,
Job
.
17.9
.
The
righteous
shall
hold
on
his
way
,
and
he
that
hath
clean
hands
,
shall
be
stronger
and
stronger
.
The
Lawrel
keeps
its
freshness
and
greeness
in
the
Winter
season
;
a
gracious
soul
is
semper
idem
,
let
the
wind
,
Psal.
125.1
.
and
the
world
and
the
times
,
turn
which
way
they
will
,
a
gracious
soul
for
the
main
,
will
still
be
the
same
;
he
is
like
mount
Zion
which
cannot
be
removed
,
Job
27.5
,
6.
Till
I
die
,
I
will
not
remove
my
integrity
from
me
;
my
righteousness
I
hold
fast
,
and
will
not
let
it
go
;
my
heart
shall
not
reproach
me
so
long
as
I
live
.
A
gracious
heart
is
(
in
some
measure
)
like
the
heart
of
God
,
without
variableness
or
shadow
of
changing
.
That
Christian
that
is
not
for
substance
,
Jam.
1.17
.
the
same
that
once
he
was
,
was
never
what
he
ought
to
be
.
A
gracious
heart
is
firm
and
fixt
for
God
and
godliness
,
both
in
prosperity
and
in
adversity
;
take
him
among
the
good
or
among
the
bad
,
take
him
in
storms
or
calms
,
in
Winter
nights
or
in
Summer
dayes
,
take
him
among
friends
or
foes
,
take
him
at
bed
or
board
,
take
him
in
health
or
sickness
,
take
him
in
an
Ordinance
or
out
of
an
Ordinance
,
take
him
in
his
work
or
take
him
at
his
recreations
,
take
him
in
his
commerce
or
in
his
converse
,
take
him
living
or
take
him
dying
,
and
you
shall
still
find
that
the
byass
of
his
soul
is
still
God-wards
,
Christ-wards
,
Holiness-wards
,
and
Heaven-wards
.
A
gracious
man
will
stand
his
ground
,
Josh.
24.15
.
Psal.
112.7
.
Mal.
3.6
.
The
poor
Heathen
could
say
,
that
change
of
place
causeth
not
any
change
of
mind
,
&c.
Calum
non
ani●●●
〈◊〉
qui
tr●●●a●e
c●rrunt
Horat.
l.
1.
ep.
11.
and
hold
his
own
in
all
changes
,
his
heart
being
fixed
upon
an
unchangable
God
.
The
Philosophers
good
man
is
(
Tetra-gonos
)
four-sqaure
;
cast
him
where
you
will
,
like
a
Dye
,
he
falls
alwayes
square
and
sure
:
So
cast
a
gracious
man
where
you
will
,
and
into
what
company
you
will
,
and
into
what
condition
you
will
,
yet
still
he
falls
sure
and
square
for
God
and
godliness
.
Let
the
times
be
never
so
sad
,
nor
never
so
bad
,
yet
a
gracious
soul
will
keep
his
hold
;
he
will
let
all
go
,
he
will
let
every
thing
go
,
before
he
will
let
his
God
go
,
or
his
Religion
go
,
or
his
integrity
go
.
A
gracious
Christian
is
like
gold
.
Now
,
cast
gold
into
the
fire
,
or
into
the
water
;
cast
it
upon
the
dunghil
,
or
into
the
kennel
;
cast
it
among
the
poor
,
or
among
the
rich
;
among
the
religious
,
or
among
the
superstitious
,
&c.
yet
still
it
is
gold
,
still
it
retains
its
purity
and
excellency
:
So
cast
a
gracious
Christian
(
who
is
the
only
golden
Christian
in
the
world
)
into
what
condition
you
will
,
and
into
what
company
you
will
,
yet
still
he
will
retain
his
purity
,
his
innocency
Lapidaries
tell
us
of
the
Chelydonian
stone
,
that
it
will
retain
its
vertue
and
lustre
,
no
longer
than
it
is
enclosed
in
gold
:
A
fit
emblem
of
an
hypocrite
,
who
is
only
good
while
he
is
inclosed
in
golden
prosperity
,
safety
and
felicity
.
An
unsound
Christian
like
green
timber
shrinks
,
Mat.
13.6
.
when
the
Sun
of
persecution
shines
hot
upon
him
.
The
heat
of
fiery
trials
,
cools
the
courage
of
an
unsound
Christian
.
If
you
put
water
into
a
Tub
,
it
will
have
the
shape
of
the
Tub
that
you
put
it
into
;
or
if
you
put
water
into
a
glass
,
it
will
have
the
shape
of
the
glass
you
put
it
into
.
This
is
the
very
picture
of
an
unsound
heart
;
but
a
sincere
Christian
is
like
a
massie
vessel
of
gold
,
that
keeps
its
own
shape
and
figure
,
at
all
times
,
in
all
places
,
and
in
all
companies
;
unsound
hearts
,
they
will
be
righteous
among
the
righteous
,
and
licentious
among
the
licentious
;
they
will
be
as
the
company
is
amongst
which
they
are
cast
;
with
the
good
they
will
be
good
,
and
with
the
bad
they
will
be
bad
;
with
the
zealous
they
will
be
zealous
,
and
with
the
superstitious
they
will
be
superstitious
;
and
with
the
lukewarm
they
will
be
lukewarm
;
they
are
for
all
times
and
tydes
,
they
are
for
any
turn
that
will
serve
their
turn
,
they
are
for
any
Mode
that
will
bring
either
profit
or
pleasure
to
them
;
they
are
like
Alcibiades
,
of
whom
it
was
said
,
that
he
was
(
●●●nium
horarum
homo
)
a
man
for
all
times
;
for
he
could
swagger
it
at
Athens
,
and
take
any
pains
at
Thebes
;
he
could
live
most
sparingly
at
Lacidaemon
,
and
bib
among
the
Thracians
,
and
hunt
among
the
Persians
;
they
are
like
the
Chamelion
,
ready
to
change
their
hue
with
every
one
they
converse
with
;
they
are
like
Polypus
,
that
resembleth
every
stone
that
it
sticketh
to
;
or
they
are
like
the
Buskins
anciently
used
in
Tragedies
,
Lucian
.
that
would
serve
either
leg
alike
;
they
are
as
fit
for
one
society
as
another
;
or
like
the
Players
that
used
them
,
such
as
acting
Princely
parts
,
wear
royal
apparel
,
keep
state
,
and
demean
themselves
gravely
and
soberly
,
Sen.
ep.
76
,
&c.
so
long
as
they
are
in
publick
view
upon
the
Stage
;
but
when
they
have
done
acting
,
are
no
sooner
off
the
stage
,
but
they
pass
presently
into
another
habit
,
and
retain
neither
Princely
behaviour
nor
apparel
,
but
are
most
beggarly
,
base
and
debauched
,
either
in
private
among
themselves
,
or
among
their
companions
like
themselves
.
Unsound
hearts
can
accommodate
themselves
to
the
times
,
and
comply
with
them
what
ever
they
be
;
with
Proteus
they
will
transform
themselves
into
all
shapes
,
as
the
times
change
so
will
they
;
what
the
times
favour
,
that
they
will
favour
;
what
the
times
commend
,
that
they
will
commend
;
what
the
times
cry
up
and
admire
,
that
they
will
cry
up
and
admire
;
and
what
the
times
frown
upon
and
condemn
,
that
they
will
frown
upon
and
condemn
.
Look
as
curious
and
well-drawn
Pictures
seem
to
turn
their
eyes
every
way
,
and
to
smile
upon
every
one
that
looks
upon
them
;
so
these
can
turn
with
the
times
,
they
can
look
as
the
times
look
,
and
smile
as
the
times
smile
,
they
can
say
with
the
times
,
and
sail
with
the
times
;
sometimes
they
can
act
one
part
,
and
sometimes
another
part
,
as
the
times
require
;
if
the
times
require
a
large
profession
,
they
can
make
it
;
if
the
times
be
speak
them
to
leave
their
Religion
at
the
Church
door
,
they
can
leave
it
.
But
now
,
a
sincere
Christian
,
he
will
labour
to
be
so
much
the
more
gracious
,
by
how
much
the
more
the
times
are
licentious
.
A
sincere
Christian
is
like
gold
;
if
you
cast
it
into
the
fire
,
it
will
not
waste
;
if
you
throw
it
into
the
water
,
it
will
not
rust
,
it
will
retain
its
own
purity
and
excellency
,
wherever
you
dispose
of
it
.
But
Fifthly
,
a
gracious
heart
sets
himself
most
against
his
darling-sin
,
his
bosom-sin
;
against
the
sin
of
his
complexion
,
constitution
,
Heb.
12.1
.
inclination
,
and
calling
,
&c.
There
is
some
one
sinful
quality
that
is
more
predominant
in
the
heart
of
man
,
Paceatum
in
delitiis
.
Aug.
than
any
other
;
there
is
some
one
Dalilah
,
some
one
darling
sin
that
a
man
is
more
apt
to
play
withal
,
and
to
hug
in
own
bosom
,
than
any
other
;
there
is
usually
some
one
sin
that
is
favourite
,
some
one
sin
which
the
heart
is
most
fond
of
,
and
which
the
byass
of
the
soul
doth
most
naturally
and
strongly
incline
towards
.
Pliny
writeth
of
some
families
,
that
had
privy
marks
on
their
bodies
,
peculiar
to
those
of
that
line
;
and
so
every
man
hath
as
it
were
his
privy
sin
,
which
is
most
justly
and
peculiarly
called
his
;
as
in
a
ground
that
lyeth
untilled
amongst
the
great
variety
of
weeds
,
there
is
usually
some
master
weed
,
one
among
the
rest
that
is
rifer
and
ranker
than
all
the
rest
:
And
as
it
is
in
the
body
of
man
,
that
although
in
some
degree
or
other
,
more
or
less
,
there
be
a
mixture
of
all
the
four
elements
,
not
any
of
them
wholly
wanting
,
yet
there
is
some
one
of
them
predominant
that
gives
the
denomination
;
in
regard
whereof
some
are
said
to
be
of
a
sanguine
,
some
of
a
phlegmatick
,
some
of
a
chollerick
,
and
some
of
a
melancholick
constitution
.
Now
thus
't
is
in
the
souls
of
men
;
though
there
be
a
general
mixture
and
medly
of
all
evil
and
corrupt
qualities
,
yet
is
there
some
one
usually
that
is
paramount
,
more
powerful
and
prevalent
,
that
swayeth
and
sheweth
forth
it self
more
eminently
,
and
more
evidently
than
any
other
of
them
do
;
and
from
this
therefore
,
more
frequently
and
apparently
discovering
it self
,
is
the
denomination
wont
to
be
given
,
whereby
some
are
styled
ambitious
,
some
lascivious
,
some
envious
,
some
malicious
,
some
haughty
,
some
hasty
,
and
the
like
;
or
as
in
every
mans
body
there
is
a
seed
and
principle
of
death
,
yet
some
are
more
prone
to
die
of
a
Fever
than
of
a
Dropsie
,
and
others
are
more
prone
to
die
of
a
Dropsie
than
of
a
Fever
,
&c.
So
though
original
sin
hath
spread
it self
over
all
our
noble
and
ignoble
parts
,
yet
every
man
hath
his
particular
inclinations
,
to
one
kind
of
sin
rather
than
another
;
and
this
may
properly
be
called
a
mans
own
sin
,
his
own
evil
way
.
Now
mark
,
a
gracious
heart
makes
most
head
,
most
opposition
against
his
darling
sin
,
against
his
complexion
sin
,
against
those
sins
that
were
once
as
dear
to
him
as
his
right
hand
,
or
as
his
right
eye
,
or
as
Dalilah
was
to
Sampson
.
Herodias
to
Herod
,
Isaac
to
Abraham
,
and
Joseph
to
Jacob
,
Psal.
18.23
.
I
was
also
upright
before
him
,
and
I
kept
my self
from
mine
iniqu●ty
:
That
is
,
from
my
darling
sin
,
whereunto
I
was
most
inclined
and
addicted
;
what
this
bosom
sin
was
that
he
kept
himself
from
,
In
that
,
1
Sam.
21.2
,
8.
he
tells
three
or
four
round
lyes
,
and
the
like
he
did
in
that
,
1
Sam.
27.8
,
10.
is
hard
to
say
:
Some
suppose
his
darling
sin
was
lying
,
dissembling
,
for
it
is
certain
he
often
fell
into
this
sin
,
Psal.
119.29
.
Remove
from
me
the
way
of
lying
;
others
suppose
it
to
be
some
secret
iniquity
,
which
was
only
known
to
God
and
his
own
conscience
;
others
say
it
was
uncleanness
,
and
that
therefore
he
prayed
,
that
God
would
turn
away
his
eyes
from
beholding
vanity
,
Psal.
119.37
.
Others
juge
it
to
be
that
sin
of
disloyalty
which
Saul
and
his
Courtiers
falsly
charged
upon
him
:
Well
,
be
it
this
or
that
,
it
is
enough
for
our
purpose
,
that
his
heart
did
rise
against
that
very
sin
,
that
either
by
custom
or
complexion
,
or
some
strong
inclination
,
he
was
most
naturally
apt
,
ready
and
prone
to
fall
into
.
This
is
the
laying
of
the
ax
to
the
root
of
the
Tree
;
and
by
this
practise
David
gives
a
clear
proof
of
the
integrity
of
his
heart
.
Jer.
17.1
,
2.
Hos.
2.
●
.
Isa.
31.6
,
7.
&
44.9
.
&c.
Idolatry
was
the
darling
sin
of
the
people
of
Israel
;
they
called
their
Idols
delectable
or
desirable
things
;
they
did
dearly
affect
,
and
greatly
delight
in
their
Idols
:
But
when
the
Lord
in
the
day
of
his
power
,
wrought
savingly
and
gloriously
upon
their
hearts
,
Oh!
how
did
their
hatred
and
indignation
against
their
Idols
rise
?
as
you
may
see
,
Isa.
30.22
.
Ye
shall
defile
also
the
covering
of
thy
graven
images
of
silver
,
and
the
ornament
of
thy
moiten
images
of
gold
;
thou
shalt
cast
them
away
as
a
menstrous
cloth
,
thou
sha●t
say
unto
it
,
get
thee
hence
.
They
were
so
delighted
and
enamou●ed
with
their
Idols
,
that
they
would
lavish
gold
out
of
the
bag
(
or
they
waste
or
spend
riotously
,
as
the
Hebrew
runs
)
that
they
might
richly
deck
them
up
,
Isa.
46.6
.
After
the
return
of
the
Jews
out
of
Babylon
,
they
so
hated
and
abhorted
Idols
,
that
in
the
times
of
the
Romans
,
they
chose
rather
to
die
,
than
to
suff●r
the
Eagle
,
which
was
the
imperial
arms
to
be
set
up
in
their
Temple
.
and
set
them
forth
in
the
greatest
glory
and
bravery
.
O
,
but
when
the
Lord
should
make
a
glorious
turn
upon
their
spirits
,
then
they
should
readily
and
roundly
deface
,
defile
and
disgrace
their
Idols
,
then
they
should
hate
and
abhor
them
,
then
they
should
so
detest
and
loath
them
,
that
in
a
holy
indignation
,
they
should
cast
them
away
as
a
menstrous
cloth
,
and
say
unto
them
,
get
ye
hence
,
pack
,
be
gone
,
I
will
never
have
any
more
to
do
with
you
.
And
so
in
that
,
Isa.
2.20
.
In
that
day
(
that
is
,
in
the
day
of
his
people
,
vers.
17.
)
A
man
shall
cast
his
idols
of
silver
,
and
h●s
idols
of
gold
,
which
they
made
,
each
one
for
himself
to
worship
,
to
the
Moles
and
to
the
Bats
:
In
the
day
when
God
should
exalt
himself
in
the
souls
of
his
people
,
and
before
the
eyes
of
his
people
,
they
should
express
such
disdain
and
indignation
against
their
Idols
,
that
they
should
not
take
only
those
made
of
Trees
and
Stones
,
but
even
their
most
precious
and
costly
Idols
;
those
that
were
made
of
silver
and
gold
,
and
cast
them
to
the
Moles
and
to
the
Bats
;
that
is
,
they
should
cast
them
into
such
blind
holes
,
and
into
such
dark
,
filthy
,
nasty
and
dusty
corners
,
as
Moles
make
under
ground
,
and
as
Bats
roust
in
:
So
when
Christ
,
and
grace
,
and
holiness
comes
to
be
set
up
in
mens
hearts
and
lives
,
then
all
their
darling
sins
,
their
bosom
lusts
,
which
are
their
Idols
of
silver
,
and
their
Idols
of
gold
,
these
are
with
a
holy
indignation
cast
to
the
Moles
and
to
the
Bats
,
they
are
so
loathed
,
abhorred
,
abandoned
and
cashiered
,
that
they
desire
they
may
be
for
ever
buried
in
oblivion
,
and
never
see
the
light
more
.
Idols
were
Ephraim's
bosom
sin
,
Hos.
4.17
.
Ephraim
is
joyned
(
or
glewed
,
as
the
word
signifies
)
to
Idols
,
let
him
alone
.
But
when
the
dew
of
grace
fell
upon
Ephraim
,
as
it
did
,
in
Chap.
14.5
,
6
,
7.
Then
saith
Ephraim
,
What
have
I
any
more
to
do
with
Idols
?
ver.
8.
Now
Ephraim
loaths
his
Idols
as
much
or
more
than
before
he
loved
them
,
he
now
abandons
and
abominates
them
;
though
before
he
was
as
closly
glewed
to
them
as
the
wanton
is
glewed
to
his
Dalilah
,
or
as
the
enchanter
is
glewed
to
the
Devil
,
from
whom
by
no
means
he
is
able
to
stir
;
(
as
the
words
in
the
fountain
imports
)
When
it
was
the
day
of
the
Lords
power
upon
Ephraim
,
then
Ephraim
cryes
out
,
What
have
I
any
more
to
do
with
Idols
?
O
,
I
have
had
to
do
with
them
too
long
,
and
too
much
already
:
O
,
how
doth
my
foul
now
rise
against
them
?
how
do
I
detest
and
abhor
them
?
Deut.
13.6
,
7
,
8
,
9.
Surely
I
will
never
have
more
to
do
with
them
.
The
Scripture
tells
us
,
That
if
father
,
or
mother
,
or
brother
,
or
sister
,
or
kinsman
,
or
friend
,
should
go
about
to
draw
a
man
from
God
,
his
hand
should
be
first
upon
him
,
to
put
him
to
death
.
Now
,
bosom
sins
,
complexion
sins
,
they
seek
to
draw
a
mans
heart
from
God
;
and
therefore
a
gracious
soul
can't
but
rise
up
against
them
,
Gen.
27.41
.
and
do
his
best
to
stone
them
,
and
to
be
the
death
of
them
.
The
dayes
of
mourning
for
my
father
are
at
hand
(
saith
bloudy
Esau
)
then
will
I
slay
my
brother
Jacob
;
(
't
is
a
bloudy
speech
of
a
vindictive
spirit
,
whom
nothing
would
satisfie
but
innocent
bloud
)
So
saith
the
gracious
soul
,
The
dayes
of
mourning
for
the
death
of
my
dear
Saviour
,
are
now
at
hand
,
and
therefore
I
will
slay
my
bosom
lusts
,
my
constitution
sins
;
now
will
I
be
revenged
on
them
for
all
the
dishonours
that
they
have
done
to
God
,
and
for
all
the
wounds
that
they
have
made
in
my
conscience
,
and
for
all
the
mercies
that
they
have
imbittered
,
and
for
all
the
favours
that
they
have
prevented
,
and
for
all
the
afflictions
that
they
have
procured
,
and
for
all
the
duties
that
they
have
hindered
.
Judg.
16.28
.
Sampson
pleads
hard
with
God
,
that
he
might
be
avenged
on
the
Philistines
for
his
two
eyes
;
and
so
doth
the
gracious
soul
plead
hard
with
God
,
that
he
may
be
avenged
on
his
bosom
lusts
,
on
his
complexion
sins
,
which
have
put
out
his
two
eyes
,
which
have
so
blinded
him
that
he
has
not
for
a
long
time
been
able
to
see
God
,
or
Christ
,
or
the
things
that
belong
to
his
external
,
internal
or
eternal
peace
.
The
next
of
kin
in
the
Law
,
was
alwayes
the
avenger
of
bloud
,
and
to
him
it
appertained
to
hunt
after
the
murderer
,
to
bring
upon
his
head
the
innocent
bloud
that
he
had
shed
;
if
therefore
we
will
shew
our selves
brethren
or
sisters
of
Christ
,
or
any
thing
of
kin
unto
him
,
we
must
even
be
the
avengers
of
his
bloud
upon
bosom
sins
,
upon
complexion
sins
;
for
,
for
them
as
well
as
others
was
his
bloud
shed
.
O
Sirs
!
what
bosom
sin
is
there
so
sweet
or
profitable
that
is
worth
a
burning
in
hell
for
,
or
worth
a
shutting
out
of
heaven
for
?
surely
none
.
This
a
gracious
soul
seriously
weighs
,
and
accordingly
he
sets
himself
against
the
Toad
in
his
bosom
,
against
his
darling
sins
,
against
his
complexion
sins
.
But
now
,
unsound
hearts
are
very
favourable
to
bosom
sins
,
to
complexion
sins
;
they
say
of
them
as
Lot
of
Zoar
,
Gen.
19.20
.
Is
it
not
a
little
one
?
and
my
soul
shall
live
.
And
as
David
once
said
concerning
Absalom
,
2
Sam.
18.5
.
Deal
gently
for
my
sake
with
the
young
man
,
even
with
Absalom
;
beware
that
none
touch
the
young
man
Absalom
,
Ver.
12.
And
the
King
said
,
is
the
young
man
Absalom
safe
?
Ver.
29.
An
unsound
heart
is
as
fond
of
his
bosom
sins
,
2
King
.
5.18
.
of
his
complexion
sins
as
Jacob
was
of
his
Benjamin
,
or
as
Jeha
was
of
his
calves
,
or
as
Naaman
was
of
his
Idol
Rimmon
,
or
as
Judas
was
of
bearing
the
bag
,
or
as
Herod
was
of
his
Herodias
,
Acts
19.
or
as
Demetrius
was
of
his
Diana
,
or
as
the
Pharisees
were
of
devouring
widows
houses
,
Mat.
23.
and
of
having
the
uppermost
seats
in
the
Synagogues
,
and
of
being
saluted
in
the
market
places
,
with
those
glorious
titles
,
Rabbi
,
Rabbi
.
The
besotted
sinner
is
most
engaged
to
his
bosom
sins
,
his
complexion
sins
,
and
therefore
't
is
as
bitter
a
thing
as
death
for
him
to
part
with
them
;
Mich.
6.6
,
7.
he
had
rather
part
with
burnt-offerings
and
calves
of
a
year
old
;
he
had
rather
part
with
thousands
of
Rams
,
and
with
ten
thousand
Rivers
of
oyl
;
yea
,
he
had
rather
part
with
his
first-born
,
than
with
his
bosom
sin
;
Job
20.12
,
13.
he
is
ready
to
give
the
fruit
of
his
body
,
for
the
sin
of
his
soul
.
Let
God
frown
or
smile
,
stroke
or
strike
,
lift
up
or
cast
down
,
promise
or
threaten
,
yet
he
will
hide
and
hold
fast
his
bosom
sin
;
let
God
set
life
and
death
,
heaven
and
hell
,
glory
and
misery
before
him
,
yet
will
he
not
part
with
his
bosom
sins
;
let
God
wound
his
conscience
,
blow
upon
his
estate
,
leave
a
blot
upon
his
name
,
crack
his
credit
,
afflict
his
body
,
Jer.
20.3
,
4.
write
death
upon
his
relations
,
and
be
a
Magor-missabib
,
a
terror
to
his
soul
,
yet
will
he
not
let
go
his
darling
sins
.
An
unsound
heart
will
rather
let
God
go
,
and
Christ
go
,
and
heaven
go
,
and
all
go
than
he
will
let
his
darling
lusts
go
:
But
now
a
sound
Christian
,
a
throuhgout
Christian
,
he
sets
himself
most
against
the
Dalilah
in
his
bosom
,
against
the
Benjamin
,
the
son
,
the
sin
of
his
right
hand
.
A
sincere
Christian
looks
upon
bosom
sins
,
upon
complexion
sins
as
the
most
God-provoking
sins
;
there
are
no
sins
so
provoking
to
Gods
jealousies
and
justice
,
as
bosom
sins
;
he
looks
upon
bosom
sins
,
complexion
sins
,
a
the
most
dangerous
sins
;
he
looks
upon
bosom
sins
,
complexion
sins
,
as
the
worst
thing
in
all
the
world
;
he
looks
upon
bosom
sins
,
complexion
sins
,
as
more
ugly
and
horrid
than
the
devil
himself
,
or
than
hell
it self
;
he
looks
upon
bosom
sins
as
the
great
make-bates
between
God
and
his
soul
,
and
between
his
conscience
and
his
comfort
;
Isa.
59.1
,
2.
Lamen.
3.8
,
44.
he
looks
upon
bosom
sins
as
those
enemies
that
have
provoked
God
often
to
turn
a
deaf
ear
to
all
his
prayers
;
he
looks
upon
his
bosom
sins
as
so
many
Judas's
that
have
often
betrayed
him
into
the
hands
of
the
devil
;
he
looks
upon
his
bosom
sins
as
the
waters
of
Marah
,
that
has
imbittered
all
his
mercies
;
he
looks
upon
his
bosom
sins
as
the
only
things
that
have
often
clouded
the
face
of
God
;
he
looks
upon
his
bosom
sins
as
dead
flies
in
the
box
of
precious
ointment
that
spoyls
all
,
and
accordingly
with
all
his
might
he
sets
himself
against
them
.
1.
He
fights
most
against
these
.
2.
He
weeps
most
over
these
.
3.
He
watches
and
a●ms
most
against
these
.
4.
He
prayes
most
against
these
.
5.
He
resolves
most
against
these
.
And
6.
He
layes
the
axe
of
repentance
most
to
these
,
&c.
But
pray
Sir
,
before
you
close
up
this
Chapter
,
lay
down
some
sure
and
infallible
evidences
of
the
goodness
,
graciousness
and
happiness
of
their
estates
and
conditions
,
who
are
but
weak
in
grace
,
who
are
but
babes
of
grace
,
that
so
they
may
have
their
portion
,
satisfaction
,
support
and
consolation
as
well
as
others
.
Ans.
I
shall
endeavour
to
do
it
,
and
therefore
thus
.
Sixthly
,
True
desires
of
grace
is
grace
,
true
desires
after
Christ
,
and
grace
,
and
holiness
,
is
grace
;
he
who
does
sincerely
desire
to
believe
,
he
does
really
believe
;
and
he
that
does
sincerely
desire
to
repent
,
he
does
really
repent
;
and
he
that
does
sincerely
desire
to
obey
the
Lord
,
1
Pet.
2.3
,
4.
2
Chron.
30.18
,
19
Mat.
7.8
.
Psal.
42.1
,
2.
Psal.
63.1
.
&c.
and
to
fear
the
Lord
,
and
to
serve
the
Lord
,
he
does
really
obey
the
Lord
,
and
fear
the
Lord
,
and
serve
the
Lord
.
It
is
the
first
step
to
grace
,
for
a
man
to
see
his
heart
void
of
grace
;
and
it
is
the
first
degree
of
grace
,
for
a
man
to
desire
grace
.
Mark
,
all
true
desires
of
grace
,
have
the
very
nature
and
truth
of
grace
in
them
.
As
there
is
true
fire
in
a
spark
,
as
well
as
in
a
flame
,
and
true
water
in
a
drop
,
as
well
as
in
a
stream
,
and
true
light
in
a
beam
,
as
well
as
in
the
Sun
,
and
true
gold
in
the
very
filings
of
gold
,
as
well
as
in
the
whole
wedge
of
gold
;
the
least
of
any
thing
partakes
of
the
nature
of
the
whole
.
Isa.
55.1
,
2.
&
65.
1.
John
7.37
.
True
desires
of
grace
argues
a
state
of
grace
and
salvation
,
Psal.
38.9
.
Lord
thou
knowest
all
my
desire
,
my
groanings
is
not
hid
from
thee
.
Mat.
5.6
.
Blessed
are
they
which
do
hunger
and
thirst
after
righteousness
,
for
they
shall
be
filled
;
or
as
the
Greek
runs
(
after
the
participle
of
the
present
tense
)
they
that
are
hungering
and
thirsting
;
intimating
,
that
where
ever
this
is
the
present
disposition
of
mens
souls
,
they
are
blessed
,
Rev.
22.17
.
And
let
him
that
is
a
thirst
come
;
and
whosoever
will
,
let
him
take
the
water
of
life
freely
.
Augustin
.
Where
there
are
sincere
desires
of
grace
,
there
are
the
seeds
of
grace
,
the
conception
of
grace
,
the
buds
of
grace
.
Sincere
desires
of
grace
are
those
holy
seeds
,
those
divine
beginnings
of
grace
in
the
soul
,
out
of
which
grace
springs
and
grows
up
to
its
measure
and
perfection
.
O
Sirs
!
look
as
no
man
can
sincerely
seek
God
in
vain
,
so
no
man
can
sincerely
desire
grace
in
vain
.
A
man
may
love
gold
,
yet
not
have
it
;
but
no
man
loveth
God
,
but
is
sure
to
have
him
.
Wealth
a
man
may
desire
,
and
yet
be
never
the
neerer
for
it
;
but
grace
no
man
ever
sincerely
desired
and
missed
it
:
And
why
?
it
is
God
that
hath
wrought
this
desire
in
the
heart
,
and
he
will
never
frustrate
the
desire
that
himself
hath
there
wrought
;
let
no
man
say
,
I
have
no
faith
,
no
repentance
,
no
love
,
no
fear
of
God
,
no
sanctifying
,
no
saving
grace
in
me
.
Doth
he
see
a
want
of
those
things
in
himself
?
yes
,
that
is
it
which
so
grieves
him
,
that
he
cannot
love
God
,
stand
in
awe
of
him
,
trust
in
his
mercy
,
repent
of
sin
as
he
should
;
yea
,
but
doth
he
seriously
and
unfeignedly
desire
to
do
thus
?
yes
,
he
desires
it
above
all
things
in
the
world
,
and
would
be
willing
(
as
it
were
)
to
buy
even
with
a
whole
world
the
least
measure
,
or
dram
,
or
drop
only
of
such
grace
.
Now
let
me
ask
him
,
who
is
it
that
hath
wrought
this
desire
in
him
?
Not
the
Devil
,
for
he
would
rather
quench
it
than
kindle
it
in
him
;
not
his
own
corruption
,
for
that
is
naturally
averse
to
every
thing
that
is
good
,
it
must
needs
then
be
the
work
of
the
Spirit
of
God
,
who
works
in
us
both
to
will
and
to
do
of
his
own
good
pleasure
,
and
who
pronounceth
all
them
blessed
that
thus
desire
after
grace
.
Kemnitius
,
Ursini
Catechis
.
When
I
have
a
good
desire
,
saith
one
,
though
it
doth
scarcely
shew
it self
in
some
little
slender
sigh
,
I
must
be
assured
that
the
Spirit
of
God
is
present
,
and
worketh
his
good
work
.
Wicked
men
do
not
desire
the
grace
of
the
holy
Spirit
,
whereby
they
may
resist
sin
,
and
therefore
they
are
justly
deprived
of
it
;
for
he
that
earnestly
desireth
the
holy
Ghost
hath
it
already
,
because
this
desire
of
the
spirit
cannot
be
but
from
the
Spirit
.
Taffnies
Book
of
the
marks
of
Gods
children
.
Our
faith
,
saith
another
,
may
be
so
small
and
weak
,
as
it
doth
not
yet
bring
forth
fruits
that
may
be
lively
felt
in
us
;
but
if
they
which
feel
themselves
in
such
an
estate
,
desire
to
have
these
feelings
(
namely
of
God's
favour
and
love
)
if
they
ask
them
of
God's
hands
by
prayer
,
this
desire
and
prayer
are
testimonies
that
the
Spirit
of
God
is
in
them
,
and
that
they
have
faith
already
;
for
is
such
a
desire
a
fruit
of
the
flesh
or
of
the
Spirit
?
it
is
of
the
holy
Spirit
,
who
bringeth
it
forth
only
in
such
as
he
dwells
in
,
&c.
Then
those
holy
desires
and
prayers
being
the
motions
of
the
holy
Ghost
in
us
,
are
testimonies
of
our
faith
,
although
they
seem
to
us
small
and
weak
.
As
the
woman
that
feeleth
the
moving
of
a
child
in
her
body
,
though
very
weak
,
assureth
her self
that
she
hath
conceived
,
and
that
she
goeth
with
a
live
child
:
So
if
we
have
these
motions
,
these
holy
affections
and
desires
before
mentioned
,
let
us
not
doubt
but
that
we
have
the
holy
Ghost
(
who
is
the
Author
of
them
)
dwelling
in
us
,
and
consequently
that
we
have
also
faith
.
Again
,
saith
the
same
Author
.
1.
If
thou
hast
begun
to
hate
and
flie
sin
;
2.
If
thou
feelest
that
thou
art
displeased
at
thine
infirmities
and
corruptions
;
3.
If
having
offended
God
,
thou
findest
a
grief
and
a
sorrow
for
it
;
4.
If
thou
desire
to
abstain
from
sin
;
5.
If
thou
avoidest
the
occasions
of
sin
;
6.
If
thou
doest
thy
endeavours
against
sin
;
7.
If
thou
prayest
to
God
to
give
thee
grace
,
all
these
holy
affections
proceeding
from
none
other
than
from
the
Spirit
of
God
,
Phil.
2.13
.
2
Cor.
8.10
,
12.
ought
to
be
as
so
many
pledges
and
testimonies
that
he
is
in
thee
.
It
is
as
impossible
for
us
naturally
to
do
the
least
good
,
or
to
desire
the
least
grace
,
as
't
is
for
a
Toad
to
spit
Cordials
.
Sincere
desires
after
God
,
and
Christ
,
and
Grace
,
is
sometimes
the
all
that
the
people
of
God
find
in
themselves
.
This
was
all
that
Nehemiah
could
say
of
himself
,
and
the
rest
of
his
brethren
,
Neh.
1.11
.
That
they
did
desire
to
fear
God's
name
.
And
so
the
Church
,
Isa.
26.8
.
The
desire
of
our
soul
is
to
thy
name
,
and
to
the
remembrance
of
thy
holiness
.
And
vers.
9.
With
my
soul
have
I
desired
thee
in
the
night
.
So
the
Spouse
,
Cant.
3.1
,
2
,
3.
So
David
,
Psal.
27.4
.
Psal.
42.1
,
2.
Psal.
63.1
.
They
must
needs
be
sure
of
grace
that
have
an
unfeigned
desire
of
it
.
This
is
a
Maxim
that
we
must
live
and
die
with
,
viz.
That
no
man
can
truly
desire
grace
,
but
he
that
hath
already
grace
;
certainly
he
that
desireth
grace
,
hath
grace
to
desire
it
.
It
is
an
infallible
sign
,
that
that
man
hath
already
some
measure
of
grace
that
doth
seriously
desire
to
have
it
;
he
would
never
seriously
desire
to
fear
God
,
who
stands
not
in
some
awe
of
him
already
;
nor
he
would
never
seriously
desire
to
love
God
,
who
has
not
in
him
some
love
to
God
already
;
nor
he
would
never
seriously
desire
to
believe
,
who
has
not
in
him
some
faith
already
;
nor
he
would
never
seriously
desire
to
repent
,
that
hath
not
repented
already
;
nor
he
would
never
seriously
desire
sanctifying
grace
,
whose
heart
in
some
measure
is
not
already
sanctified
by
the
spirit
of
grace
.
It
is
the
very
essence
of
righteousness
,
saith
one
of
the
Ancients
,
for
a
man
to
be
willing
to
be
righteous
.
Angustine
,
Pars
magna
bonitatis
,
est
vell●
fieri
bo●um
.
Sen.
Ep.
34.
And
the
poor
Heathen
could
say
,
It
is
a
principal
part
of
goodness
,
for
a
man
to
be
willing
to
be
good
.
It
is
natural
for
every
one
to
desire
his
own
natural
good
,
but
to
desire
spiritual
grace
,
holiness
,
sound
sanctification
,
faith
unfeigned
,
the
true
fear
of
God
,
serious
repentance
,
&c.
is
more
than
ever
any
natural
man
did
or
can
do
.
No
man
did
ever
desire
to
eat
which
had
not
eaten
before
,
nor
no
man
did
ever
desire
to
believe
,
that
did
not
believe
before
;
all
true
desires
after
faith
spring
from
faith
as
the
root
of
them
.
Certainly
wicked
men
don't
,
nor
can't
so
much
as
desire
saving
grace
,
Job
21.14
.
Isa.
53.2
.
and
that
,
First
,
Because
grace
is
above
the
reach
of
nature
,
1
Cor.
2.14
.
But
the
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
The
water
riseth
no
higher
than
the
springs
from
whence
it
came
;
so
natural
men
can
ascend
no
higher
than
nature
:
Spiritual
things
can
neither
be
discerned
nor
desired
,
but
by
those
that
are
anointed
with
the
eye-salve
of
the
Spirit
.
The
natural
man
is
dark
and
blind
,
and
he
sees
no
beauty
nor
excellency
in
grace
,
that
he
should
desire
it
,
or
be
in
love
with
it
.
Man
in
his
natural
estate
is
without
,
Eph.
2.12
.
There
are
five
withou
t
s
,
1.
Without
Christ
,
2.
Without
the
Church
,
3.
Without
the
Promise
,
4.
Without
hope
,
5.
Without
God
in
the
world
.
Now
every
natural
man
being
under
these
five
withouts
,
how
is
it
possible
that
he
should
have
any
serious
desires
after
grace
?
Such
is
the
corruption
of
our
nature
,
that
if
you
propound
any
divine
good
to
it
,
it
is
entertained
as
fire
by
water
,
or
wet
wood
with
hissing
;
propound
any
evil
,
then
't
is
like
fire
to
straw
,
't
is
like
the
foolish
Satyr
that
made
hast
to
kiss
the
fire
,
't
is
like
that
unctious
matter
which
Naturalists
say
sucks
and
snatches
the
fire
to
it
with
which
it
is
consumed
.
Rom.
8.7
.
The
contrariety
and
enmity
that
is
in
every
natural
mans
heart
,
against
God
,
and
Christ
,
and
grace
,
and
holiness
,
may
sufficiently
satisfie
us
,
that
the
natural
man
is
a
meer
stranger
to
serious
and
sincere
desires
after
God
,
or
Christ
,
or
grace
,
or
the
great
things
that
belong
to
his
everlasting
peace
.
Such
sincere
and
serious
desires
as
these
,
Oh
,
that
Christ
were
mine
,
Oh
,
that
I
were
married
to
his
person
,
Oh
,
that
I
were
cloathed
with
his
righteousness
,
Oh
,
that
my
soul
were
adorned
with
his
grace
,
Oh
,
that
I
was
filled
with
his
Spirit
,
Oh
,
that
he
would
be
my
King
to
rule
me
,
and
my
Prophet
to
teach
and
instruct
me
,
and
my
Priest
to
make
an
atonement
for
me
;
Oh
,
that
I
might
enjoy
choice
and
high
communion
with
him
,
Oh
,
that
I
might
sin
no
more
against
him
,
Oh
,
that
I
may
do
nothing
unworthy
of
him
,
Oh
,
that
after
death
I
might
live
for
ever
in
the
enjoyments
of
him
,
&c.
I
say
such
serious
and
sincere
desires
are
not
to
be
found
in
the
natural
mans
breast
.
Secondly
,
Because
grace
is
contrary
to
nature
.
The
wisdom
of
the
flesh
is
enmity
against
God
,
Rom.
8.7
.
Fire
cannot
desire
water
,
nor
water
fire
,
because
they
are
contrary
,
one
expelling
the
other
;
for
either
the
water
will
quench
the
fire
,
or
else
the
fire
will
lick
up
the
water
:
So
here
,
nature
would
have
a
man
love
himself
,
and
seek
himself
,
and
exalt
himself
;
but
grace
will
have
a
man
love
God
,
and
seek
God
,
and
exalt
God
,
&c.
Take
nature
when
't
is
most
adorned
,
enriched
,
raised
,
elevated
,
&c.
yet
then
you
shall
find
it
at
enmity
with
God
and
grace
.
Ergo
,
&c.
Thirdly
,
Because
grace
is
not
only
above
nature
,
and
contrary
to
nature
,
but
it
is
even
a
hell
to
nature
;
grace
and
holiness
is
a
hell
to
a
natural
man
.
See
my
Treatise
on
holiness
,
page
64
,
65
,
66.
Look
as
a
glorified
estate
would
be
a
hell
to
every
wicked
person
,
(
Coelum
est
altera
gehenna
damnatorum
,
saith
one
of
the
Ancients
;
Heaven
is
another
hell
to
the
damned
)
so
would
a
gracious
estate
also
.
Grace
puts
a
man
to
take
up
the
Cross
of
Christ
,
to
deny
his
natural
self
,
his
sinful
self
,
his
religious
self
,
his
relative
self
,
and
to
give
up
a
mans
self
to
the
strictest
and
exactest
wayes
of
God
,
and
to
crucifie
his
lusts
,
and
to
pull
out
his
right
eye
,
and
to
cut
off
his
right
hand
,
&c.
And
oh
!
what
hard
work
is
this
,
yea
what
a
hell
is
this
to
nature
?
&c.
Fourthly
,
Wicked
men
don't
,
nor
can't
so
much
as
truly
and
seriously
desire
saving
grace
;
witness
their
daily
withstanding
and
slighting
the
offers
of
grace
.
Compare
these
Scriptures
,
Prov.
1.20
.
—
ult.
Chap.
8.1
.
—
12.
Ezek.
24.13
.
Mat.
23.37
.
Luke
19.41
,
42
,
&c.
Fifthly
,
Wicked
men
don't
,
nor
can't
,
so
much
as
truly
and
seriously
desire
saving
grace
;
witness
their
common
,
ordinary
,
habitual
provoking
,
vexing
,
quenching
,
resisting
and
grieving
of
the
spirit
of
grace
.
Turn
to
these
Scriptures
,
Gen.
6.3
.
Isa.
63.10
.
Act.
7.55
.
Eph.
4.30
.
Sixthly
,
Wicked
men
don't
,
nor
can't
truly
and
seriously
desire
saving
grace
;
witness
that
enmity
,
hatred
,
rage
and
madness
that
is
in
them
against
the
Saints
,
whose
hearts
and
lives
are
enamel'd
with
grace
,
Gen.
3.15
.
Psal.
34.21
.
Psal.
44.10
.
Job
31.29
.
Amos
5.10
,
&c.
I
have
read
of
a
desperate
wretch
,
that
when
he
came
to
die
,
he
gave
good
portions
to
all
his
children
but
one
,
and
to
him
he
would
give
but
twelve
pence
;
and
being
asked
the
reason
of
it
,
he
made
answer
,
he
was
a
Puritan
;
I
have
heard
him
say
,
said
his
wretched
father
,
That
he
had
a
promise
to
live
on
;
let
us
now
see
whether
a
promise
will
maintain
him
or
no.
Certainly
,
wherever
there
are
true
serious
desires
after
grace
,
there
is
a
dear
love
to
those
upon
whose
hearts
the
work
of
grace
is
past
.
Now
by
these
short
hints
,
't
is
evident
enough
,
that
wicked
men
don't
,
nor
can't
sincerely
,
seriously
desire
grace
;
certainly
such
that
are
poor
in
spirit
,
and
that
mourn
for
their
spiritual
defects
,
and
that
hunger
and
thirst
after
grace
and
holiness
,
after
a
righteousness
imparted
and
a
righteousness
imputed
,
must
confess
themselves
to
be
in
a
blessed
estate
,
and
consequently
in
a
state
of
grace
;
(
for
what
true
happiness
is
there
out
of
it
?
)
or
else
they
must
contradict
our
Saviour
,
and
charge
truth
it self
with
untruth
,
who
hath
pronounced
them
blessed
that
are
so
qualified
,
so
affected
.
Were
this
well
weighed
and
seriously
considered
of
,
how
would
it
comfort
,
refresh
,
support
and
stay
up
many
a
troubled
soul
?
and
what
a
well-spring
of
life
would
this
be
to
many
a
wounded
spirit
?
Doubtless
the
greatest
part
of
a
Saints
perfection
in
this
life
(
witness
Pauls
own
ingenious
confession
after
fourteen
years
conversion
,
Rom.
7.15
,
18
,
19
,
21
,
22.
say
some
;
and
who
ever
went
beyond
him
?
and
how
exceedingly
do
most
fall
short
of
him
?
)
consisteth
rather
in
will
than
in
work
,
and
in
desire
and
endeavour
more
than
in
deed
.
There
is
so
much
good
in
good
desires
,
that
it
is
the
main
that
the
godly
have
to
speak
of
,
and
to
reckon
of
;
make
an
inventory
of
a
Christians
estate
,
and
search
every
room
,
if
you
find
not
these
you
find
nothing
;
and
if
you
set
these
down
in
the
inventory
,
you
set
down
even
all
he
is
worth
for
another
world
.
Daniel
is
called
a
man
of
desires
,
and
so
is
every
gracious
man
,
a
man
wholly
made
up
of
gracious
desires
.
Dan.
10
11.
Mark
,
God
makes
a
judgment
upon
the
sons
of
men
,
according
as
their
desires
stand
;
he
that
desires
to
steal
,
he
is
a
Thief
in
the
account
of
God
;
and
he
that
desires
to
commit
adultery
,
he
is
an
adulterer
in
the
account
of
God
;
and
he
that
desires
to
oppress
,
he
is
an
oppressor
in
the
account
of
God
;
and
he
that
desires
to
deceive
,
he
is
a
deceiver
in
the
account
of
God
;
and
he
that
desires
to
persecute
,
he
is
a
persecutor
in
the
account
of
God
;
and
he
that
desires
to
prophane
the
Sabbaths
of
God
,
he
is
a
prophaner
of
the
Sabbaths
of
God
in
the
account
of
God
,
&c.
Look
,
as
every
wicked
man
is
as
bad
in
the
account
of
God
,
as
his
desires
are
bad
;
so
every
godly
man
is
as
good
in
the
account
of
God
,
as
his
desires
are
good
;
he
that
sincerely
desires
to
believe
,
he
does
believe
in
the
account
of
God
.
Mr.
Perkins
in
his
grain
of
mustard-seed
.
The
desire
(
saith
one
)
to
believe
in
the
want
of
faith
,
is
faith
;
though
as
yet
there
want
firm
and
lively
grace
,
yet
art
thou
not
altogether
void
of
grace
;
if
thou
canst
desire
it
,
thy
desire
is
the
seed
,
conception
or
bud
of
what
thou
wantest
.
Now
is
the
Spring-time
of
the
ingraffed
Word
or
immortal
seed
cast
into
the
furrows
of
thy
heart
,
wait
but
a
while
,
using
the
means
,
and
thou
shalt
see
that
leaves
,
blossoms
and
fruits
will
shortly
follow
,
&c.
Another
saith
,
Ursin
.
Faith
in
the
most
holy
is
not
perfect
,
nevertheless
,
whosoever
feels
in
his
heart
an
earnest
desire
to
believe
,
and
a
striving
against
his
doubts
,
he
both
may
and
must
assure
himself
,
that
he
is
indued
with
true
faith
.
And
he
that
sincerely
desires
to
repent
,
Mr.
Fox
.
he
does
repent
in
the
account
of
God
.
Holy
Bradford
writing
to
Mr.
Jo.
Careless
,
saith
,
Thy
sins
are
undoubtedly
pardoned
,
&c.
for
God
hath
given
thee
a
penitent
and
believing
heart
;
that
is
,
a
heart
which
desireth
to
repent
and
believe
,
Let
thy
desires
be
before
God
,
and
he
which
seeth
in
secret
,
shall
reward
thee
openly
;
thy
desire
is
thy
prayer
,
and
if
thy
desire
be
continual
,
thy
prayer
is
continual
,
&c.
for
such
a
one
is
taken
of
him
(
he
accepting
the
will
for
the
deed
)
for
a
penitent
and
believing
heart
indeed
.
And
he
that
sincerely
desires
to
mortifie
sin
,
he
does
mortifie
sin
in
the
account
of
God
;
and
he
that
sincerely
desires
to
walk
with
God
,
he
does
walk
with
God
in
the
account
of
God
;
and
he
that
sincerely
desires
to
honour
God
,
he
does
honour
God
in
the
account
of
God
;
and
he
that
sincerely
desires
to
deny
himself
,
he
does
deny
himself
in
the
account
of
God
;
and
he
that
sincerely
desires
to
be
weaned
from
the
world
,
he
is
weaned
from
the
world
in
the
account
of
God
;
and
he
that
sincerely
desires
to
be
conformable
to
God
,
he
is
comformab●e
to
God
in
the
account
of
God
;
and
he
that
desires
to
grow
in
grace
,
he
does
grow
in
grace
in
the
account
of
God
;
and
he
that
sincerely
desires
to
improve
mercies
,
he
does
improve
mercies
in
the
account
of
God
;
and
he
that
sincerely
desires
to
glorifie
God
in
the
hour
of
his
visitation
,
he
does
glorifie
God
in
the
hour
of
his
visitation
in
the
account
of
God
.
A
gracious
man
may
make
a
better
judgment
of
his
estate
by
his
sincere
desires
,
than
he
can
by
his
duties
;
and
so
a
wicked
man
may
make
a
better
judgment
of
his
estate
by
his
desires
,
than
he
can
by
his
words
or
works
.
I
have
been
the
larger
upon
this
ev●dence
,
because
of
its
great
usefulness
to
weak
believers
.
But
,
Seventhly
,
No
man
can
sincerely
desire
grace
for
grace
sake
,
viz.
faith
for
faiths
sake
,
and
love
for
loves
sake
,
and
humility
for
humilities
sake
,
and
uprightness
for
uprightness
sake
,
and
meekness
for
meekness
sake
,
and
holy
fear
for
holy
fears
sake
,
and
hope
for
hopes
sake
,
and
holiness
for
holiness
sake
,
and
self-denial
for
self-denials
sake
,
&c.
but
he
that
has
true
grace
.
Mark
,
no
man
can
sincerely
and
seriously
desire
grace
,
for
the
inward
beauty
,
glory
and
excellency
of
grace
,
Psal.
45.13
.
2
Cor.
3.18
.
but
he
that
has
true
grace
.
The
Kings
daughter
is
all
glorious
within
,
though
within
is
not
all
her
glory
;
grace
differs
nothing
from
glory
but
in
name
,
grace
is
glory
in
the
bud
,
and
glory
is
grace
at
the
full
;
grace
is
glory
militant
,
and
glory
is
grace
triumphant
;
grace
has
an
inward
glory
upon
it
,
which
none
can
see
and
love
,
but
such
as
have
grace
in
their
own
hearts
:
Wicked
men
can
see
no
beauty
,
no
glory
,
no
excellency
in
grace
,
why
they
should
desire
it
,
or
be
taken
with
it
;
Isa.
53.1
,
2
,
3
,
4.
and
no
wonder
,
for
they
could
see
no
beauty
,
nor
excellency
,
nor
glory
,
nor
form
,
nor
comeliness
in
Christ
the
fountain
of
grace
,
why
they
should
desire
him
,
and
be
taken
with
him
.
Though
next
to
Christ
grace
is
the
most
lovely
and
desirable
thing
in
all
the
world
,
yet
none
can
desire
it
for
its
own
loveliness
and
desirableness
,
but
such
as
have
a
seed
of
God
in
them
;
though
grace
be
a
pearl
of
price
,
though
it
be
a
jewel
more
worth
than
the
gold
of
Ophir
,
though
it
be
a
beam
of
God
,
a
spark
of
glory
,
a
branch
of
the
divine
nature
;
yet
carnal
hearts
can
see
no
glory
nor
excellency
in
it
,
that
they
should
desire
it
.
If
carnal
eyes
were
but
opened
to
see
the
excellency
of
grace
,
Mirabiles
sui
excitaret
amores
,
it
would
ravish
the
soul
in
desires
after
it
;
but
graces
beauty
and
glory
is
inward
,
and
so
it
is
not
discerned
but
with
spiritual
eyes
.
Plato
was
wont
to
say
,
if
moral
vertues
could
be
seen
with
bodily
eyes
,
they
would
stir
up
in
the
heart
extraordinary
flames
of
admiration
and
love
.
1
Cor.
2.14
ult.
I
might
say
much
more
of
grace
;
Grace
,
1.
Puts
an
excellency
,
it
puts
a
lustre
and
beauty
upon
mens
persons
.
Prov.
12.26
.
1
Pet.
34
,
5
,
&c.
The
righteous
is
more
excellent
than
his
neighbour
;
and
pray
what
makes
him
so
but
grace
?
Dan.
11
.
2●
.
Wisdom
makes
a
mans
face
to
shine
;
riches
,
and
honours
,
and
dignities
,
and
royal
ornaments
,
and
costly
fare
,
and
noble
attendants
,
don't
put
an
excellency
and
glory
upon
man
;
witness
Antiochus
,
Saul
,
Haman
,
Herod
,
Dives
,
&c.
but
saving
grace
does
;
the
graces
of
the
Spirit
are
that
chain
of
pearl
that
adorns
Christ's
Bride
.
2.
Grace
puts
an
excellency
upon
all
a
mans
duties
;
By
faith
Abel
offered
unto
God
a
more
excellent
sacrifice
than
Cain
;
faith
put
an
excellency
upon
Abels
sacrifice
.
3.
Grace
puts
an
excellency
upon
all
a
mans
natural
and
acquired
excellencies
;
it
puts
an
excellency
upon
beauty
,
honour
,
riches
,
name
,
arts
,
parts
,
gifts
.
Now
,
how
excellent
and
glorious
must
that
be
,
that
puts
an
excellency
upon
all
our
excellencies
?
4.
Grace
makes
a
man
conformable
to
God
and
Christ
.
5.
1
John
4.17
.
1
John
1.1
,
2.
2
Cor.
13.14
.
Zech.
3.7
.
Mal.
2.2
.
Prov.
2.11
,
12.
Grace
fits
a
man
for
communion
and
fellowship
with
Father
,
Son
and
Spirit
.
6.
Grace
fits
a
man
for
the
choicest
services
.
7.
Grace
turns
all
things
into
a
blessing
.
8.
Grace
fills
the
soul
with
all
spiritual
excellencies
.
9.
Grace
preserves
a
Christian
from
the
worst
of
evils
,
viz.
sin
.
10.
Grace
sweetens
death
,
it
makes
the
King
of
terrors
to
be
the
King
of
desires
.
11.
Grace
renders
a
man
acceptable
to
God
,
and
that
's
the
heighth
of
a
Christians
ambition
in
this
world
,
2
Cor.
5.9
.
Wherefore
we
labour
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
are
ambitious
)
that
whether
present
or
absent
,
we
may
be
accepted
of
him
.
The
Apostles
made
it
their
ambition
to
get
acceptance
in
heaven
:
riches
,
and
honours
and
gifts
,
and
arts
,
and
parts
,
&c.
may
commend
us
to
men
;
but
't
is
only
grace
that
commends
us
to
God
,
and
that
renders
us
lovely
in
his
eyes
.
12.
Grace
will
eternalize
your
names
,
grace
will
perfume
and
embalm
your
names
,
Heb.
11.2
.
By
faith
the
Elders
obtained
a
good
report
.
Ver.
39.
And
these
all
having
obtained
a
good
report
through
faith
received
not
the
promise
.
Nothing
raises
a
mans
name
and
fame
in
the
wo●ld
like
grace
.
A
man
may
obtain
a
great
report
without
grace
,
nothing
below
grace
will
perpetuate
a
mans
name
.
Acts
6
5
,
3.
The
seven
Deacons
that
the
Church
chose
were
gracious
men
,
Act.
10.1
,
2
,
3
,
4
,
22.
and
they
were
men
of
good
report
,
they
were
men
well
witnessed
unto
,
well
testified
of
,
as
the
Greek
word
imports
.
Act.
9.10
,
20.
compared
with
Chap.
22.12
.
Cornelius
was
a
gracious
man
,
and
he
was
a
man
of
good
report
among
all
the
Nation
of
the
Jews
.
Ananias
was
a
gracious
man
,
and
he
was
a
man
of
a
good
report
.
Gaius
and
Demetrius
,
they
were
both
gracious
men
,
and
they
were
men
of
good
report
,
witness
that
third
Epistle
of
John
.
How
renowned
was
Abraham
for
his
faith
?
and
Moses
for
his
meekness
?
and
Jacob
for
his
plain-heartedness
?
and
Job
for
his
uprightness
?
and
David
for
his
zeal
?
and
Joshua
for
his
courage
?
Heb.
11.4
.
Psal.
112.6
.
Prov.
10.7
.
Holy
Abel
hath
been
dead
above
this
five
thousand
years
,
and
yet
his
name
is
as
fresh
and
fragrant
as
a
Rose
,
to
this
very
day
.
Grace
will
make
your
names
immortal
;
The
righteous
shall
be
in
everlasting
remembrance
:
The
memory
of
the
just
is
blessed
,
but
the
name
of
the
wicked
shall
rot
.
Wicked
men
many
times
out-live
their
names
,
but
the
names
of
just
men
out-live
them
;
when
a
gracious
man
dies
,
he
leaves
his
name
as
a
sweet
and
as
a
lasting
scent
behind
him
,
his
fame
shall
live
when
he
is
dead
.
According
to
the
Hebrew
the
words
may
be
read
thus
;
The
memory
of
the
just
shall
be
for
a
blessing
;
the
very
remembring
of
the
just
shall
bring
a
blessing
upon
them
that
remember
them
.
When
a
gracious
man
dies
,
as
he
carries
a
good
conscience
with
him
,
so
he
leaves
a
perfumed
name
behind
him
.
Grace
is
the
image
of
God
,
the
delight
of
God
,
the
honour
of
God
,
the
glory
of
God
;
grace
is
the
purchase
of
Christ
,
and
the
birth
of
the
Spirit
,
and
the
pledge
of
glory
;
grace
is
the
joy
of
Angels
,
the
glory
of
man
,
and
the
wonder
of
the
world
;
what
's
the
body
without
the
soul
?
what
's
the
cabinet
without
the
jewels
?
what
's
the
Sun
without
light
?
what
's
the
fountain
without
water
?
what
's
Paradise
without
the
Tree
of
Life
?
what
's
Heaven
without
Christ
?
That
's
a
soul
without
grace
.
Now
every
gracious
soul
sees
a
real
,
internal
excellency
,
beauty
and
glory
in
grace
,
and
accordingly
it
is
carried
out
in
its
desires
after
it
;
it
sees
such
an
innate
excellency
,
beauty
and
glory
in
that
faith
,
wisdom
,
humility
,
meekness
,
patience
,
zeal
,
self-denial
,
heavenly-mindedness
,
uprightness
,
&c.
that
sparkles
and
shines
in
such
and
such
Saints
,
that
it
many
times
strives
with
God
in
a
corner
,
even
to
sweat
and
tears
,
that
it
may
be
bedecked
and
inriched
with
those
singular
graces
that
are
so
shining
in
others
.
O
,
that
I
had
the
wisdom
of
such
a
Christian
,
and
the
faith
of
such
a
Christian
,
and
the
love
of
such
a
Christian
,
and
the
humility
of
such
a
Christian
,
and
the
meekness
of
such
a
Christian
,
and
the
zeal
of
such
a
Christian
,
and
the
integrity
of
such
a
Christian
,
&c.
O
,
that
my
soul
was
but
in
their
case
!
I
don't
covet
their
riches
but
their
graces
:
Oh
,
that
I
had
but
those
graces
!
Oh
,
that
I
had
much
of
those
graces
,
that
sparkles
and
shines
in
the
hearts
and
lives
of
such
and
such
Christians
!
I
see
a
beauty
and
glory
upon
Sun
,
Moon
and
Stars
,
yea
upon
the
whole
Creation
,
but
what
's
that
to
that
beauty
and
glory
that
I
see
stampt
upon
grace
?
And
this
fires
his
heart
with
desires
after
grace
.
But
,
Eighthly
,
No
man
can
sincerely
desire
all
grace
,
every
grace
,
or
the
whole
chain
of
graces
,
but
he
that
has
true
grace
.
2
Pet.
1.5
,
6
,
7
,
8
,
9.
Vain
men
,
when
they
are
under
some
outward
or
inward
distresses
,
may
to
serve
their
present
turns
,
desire
(
in
a
cold
,
formal
,
customary
way
)
patience
,
or
contentation
,
or
meekness
,
or
hope
,
or
faith
,
&c.
but
they
don't
,
nor
can't
,
whilst
they
are
wicked
,
whilst
they
are
in
their
natural
estate
,
Act.
8.19
.
to
25.
whilst
they
are
in
the
gall
of
bitterness
and
bond
of
iniquity
,
sincerely
desire
every
grace
,
especially
those
particular
graces
that
are
most
opposite
to
their
master
sin
,
to
their
darling
lusts
,
to
their
constitution
sins
,
to
their
complexion
sins
,
to
those
particular
lusts
that
are
to
them
as
dear
as
their
right
eyes
or
right
hands
.
Austin
before
his
conversion
,
he
was
much
given
to
whoredom
,
and
he
would
often
pray
,
Lord
,
give
me
continency
,
but
not
yet
;
Lord
,
give
me
continency
,
but
not
yet
;
he
was
afraid
lest
God
should
have
heard
him
to
soon
,
as
himself
confesseth
.
Wicked
men
would
be
very
sorry
if
God
should
take
them
at
their
words
,
and
in
good
earnest
answer
the
cold
and
lazy
desires
of
their
souls
:
If
when
the
drunkard
in
a
good
mood
should
desire
sobriety
,
God
should
take
him
at
his
word
,
he
would
be
very
angry
;
or
if
when
the
unclean
person
should
desire
chastity
,
continency
,
God
should
answer
his
desires
,
he
would
not
be
very
well
pleased
;
if
when
the
covetous
person
,
should
(
under
some
pangs
of
conscience
)
desire
a
free
,
a
charitable
,
a
noble
,
generous
spirit
,
God
should
take
him
at
his
word
,
he
would
be
sorely
displeased
.
The
same
may
be
said
of
all
other
sorts
of
sinners
;
but
now
a
real
Christian
,
though
he
be
never
so
weak
,
yet
he
seriously
desires
every
grace
,
he
is
for
every
link
of
the
golden
chain
of
graces
,
he
finds
in
his
own
heart
,
sins
that
are
contrary
to
every
grace
,
and
therefore
he
desires
every
grace
,
that
he
may
make
head
against
every
sin
;
and
he
finds
his
heart
and
life
so
attended
and
surrounded
with
all
sorts
and
kinds
of
temptations
,
that
he
earnestly
,
seriously
,
and
frequently
desires
the
presence
and
assistance
of
every
grace
,
that
so
he
may
be
temptation-proof
,
yea
,
victorious
over
every
temptation
;
and
he
sees
and
feels
the
need
of
every
grace
,
to
fill
up
every
place
,
station
and
condition
wherein
the
Lord
has
set
him
,
and
therefore
he
begs
hard
for
every
grace
;
and
he
sees
a
beauty
,
and
a
glory
,
and
an
excellency
upon
every
grace
,
and
therfore
he
desires
every
grace
as
well
as
any
one
single
grace
,
which
no
hypocrite
or
prophane
person
in
the
world
does
.
But
,
Ninthly
,
No
man
can
sincerely
and
seriously
desire
grace
for
gracious
ends
and
purposes
,
but
he
that
has
true
grace
in
his
soul
.
Joh.
1.1
,
3
,
4
&
2.6
.
Mat.
11.29
,
30.
No
man
can
truly
desire
grace
,
that
he
may
enjoy
communion
and
fellowship
with
the
Father
,
the
Son
,
and
the
Spirit
,
and
that
he
may
be
made
comformable
to
Christ
,
and
that
he
may
be
serviceable
and
useful
to
the
interest
of
Christ
,
and
that
he
may
walk
even
as
Christ
walked
,
Psal.
119.32
.
1
Joh.
5.4
,
5.
Rom.
14.7
,
8.
Phil.
1.20
.
in
the
exercise
of
every
grace
,
and
that
he
may
be
rid
of
his
sins
,
yea
all
his
sins
,
especially
his
special
sins
;
and
that
he
may
run
the
ways
of
God's
commands
more
easily
,
more
readily
,
more
delightfully
,
more
resolutely
,
more
patiently
,
more
unweariedly
,
and
more
zealously
;
and
that
he
may
be
made
victorious
over
the
world
,
the
flesh
,
and
the
devil
;
and
that
he
may
so
live
,
as
to
be
a
praise
,
a
name
,
an
honour
,
and
a
glory
to
Christ
;
and
that
after
all
,
and
by
all
,
he
may
be
prepared
and
fitted
for
an
eternal
fruition
and
enjoyment
of
Christ
,
but
he
that
has
true
grace
in
his
soul
.
Now
,
every
weak
believer
is
able
to
appeal
to
God
,
that
he
desires
grace
for
gracious
ends
and
purposes
,
as
for
the
ends
last
cited
,
and
others
of
the
like
nature
with
them
.
Wicked
men
may
in
a
fit
desire
grace
,
Act.
8.18
,
19
,
20.
as
Simon
Magus
did
desire
the
holy
Ghost
to
get
money
by
it
,
or
when
they
are
under
some
pangs
of
conscience
,
they
may
desire
grace
to
be
rid
of
their
horrors
and
terrors
,
or
when
they
are
upon
a
dying
bed
they
may
desire
so
much
grace
as
may
keep
them
out
of
hell
,
and
bring
them
to
heaven
;
but
in
all
this
they
look
no
further
than
self
,
they
are
far
from
desiring
of
grace
for
gracious
ends
and
purposes
.
There
is
nothing
in
all
the
world
that
the
great
God
so
much
regards
as
man
;
All
these
things
have
my
hands
made
,
but
to
this
man
will
I
look
,
Isa.
66.2
.
Nothing
in
man
so
much
as
the
heart
;
My
son
,
give
me
thy
heart
.
That
is
the
Mount
Sion
which
God
loveth
above
all
the
dwellings
of
Jacob
,
and
nothing
in
the
heart
,
so
much
as
the
aim
and
end
of
it
.
Let
a
mans
profession
be
never
so
glorious
,
let
him
be
never
so
abundant
in
the
performance
of
duties
,
let
his
desires
after
this
and
that
good
thing
be
never
so
strong
,
yet
if
his
ends
be
wrong
,
all
his
pretentions
and
performances
are
but
beautiful
abominations
.
Did
David
pray
three
times
aday
?
Mark
12.40
.
Luke
18.12
.
Mat.
6.2
.
Luke
11.42
.
Mat.
23.
so
did
the
Pharisees
.
Did
David
and
Daniel
fast
?
so
did
the
Pharisees
,
and
that
twice
in
the
week
.
Did
Cornelius
give
alms
?
so
did
the
Pharisees
.
Did
Abraham
pay
tythes
?
so
did
the
Pharisees
,
they
tythed
their
very
Mint
and
Rue
,
but
their
ends
being
wrong
,
their
time
was
lost
,
and
their
pains
was
lost
,
and
their
duties
was
lost
,
and
their
alms
was
lost
,
and
their
souls
was
lost
,
and
that
for
ever
.
God
writes
a
nothing
upon
all
those
services
wherein
mens
ends
are
not
right
,
Jer.
32.23
.
But
,
Tenthly
,
No
man
can
sincerely
desire
&
earnestly
endeavour
after
the
highest
pitches
of
grace
,
but
he
that
has
true
grace
;
though
the
weak
Christian
has
but
a
little
grace
in
his
heart
,
Phil.
3.12
,
13
,
14
,
15
,
16
,
&c.
yet
he
has
the
top
of
grace
,
the
perfection
of
grace
in
his
sincere
aims
,
in
his
sincere
desires
,
and
in
his
earnest
and
constant
endeavours
;
and
if
the
weakest
Saint
might
have
his
desires
,
his
mind
,
his
wish
,
his
will
,
his
choice
,
he
would
never
sin
more
,
he
would
never
dishonour
Jesus
Christ
more
,
he
would
never
grieve
the
spirit
of
grace
more
,
he
would
yield
unsinning
obedience
,
he
would
obey
in
this
lower
world
,
as
the
Angels
,
and
as
the
spirits
of
just
men
made
perfect
do
obey
in
that
upper
world
;
Heb.
12.22
,
23.
Luke
17.5
.
the
weakest
Christian
has
his
eye
to
the
highest
round
in
Jacob's
ladder
,
and
fain
he
would
be
at
the
top
of
it
;
and
Oh
,
how
sweet
is
every
Providence
,
and
every
Ordinance
,
and
every
duty
,
and
every
mercy
,
and
every
opportunity
,
that
helps
his
soul
more
Christ-wards
,
and
heaven-wards
,
and
holiness-wards
!
sincere
desires
,
and
serious
endeavours
to
grow
in
grace
,
2
Pet.
3.18
.
1
Pet.
2.2
.
1
Joh.
5.13
.
1
Joh.
3.9
.
is
an
infallible
evidence
of
the
truth
of
grace
.
Look
,
as
a
man
may
have
grace
and
not
know
it
,
so
a
man
may
grow
in
grace
and
yet
not
discern
it
.
As
in
the
lopping
of
a
Tree
there
seems
to
be
a
kind
of
diminution
and
destruction
,
yet
the
end
and
issue
of
it
is
better
growth
;
and
as
the
weakning
of
the
body
by
Physick
seems
to
tend
to
death
,
yet
it
produceth
better
health
and
more
strength
;
and
as
the
Ball
by
falling
downward
riseth
upward
,
and
water
in
pipes
descends
that
it
may
ascend
,
so
the
Christians
spiritual
growth
,
when
seemingly
dead
and
declining
,
and
to
stand
at
a
stay
,
is
still
carried
on
by
the
hidden
method
of
God
to
encrease
;
for
every
true
Christian
is
a
member
of
a
thriving
body
,
in
which
there
is
no
Atrophy
,
but
a
continual
issuing
of
spirits
from
the
head
;
The
righteous
shall
flourish
like
the
Palm
tree
,
Psal.
92.12
,
13
,
14.
The
Palm
tree
never
loseth
his
leaf
or
fruit
,
Pliny
.
Grace
grows
not
alike
in
all
Saints
;
in
the
parable
,
some
brought
forth
thirty
,
some
sixty
,
and
some
a
hundred
fold
.
so
that
life
being
wrought
by
the
spirit
of
life
never
dyeth
,
but
is
alwayes
upon
the
growing
hand
(
except
in
the
dark
winter
night
of
desertion
and
temptations
)
ripening
and
encreasing
even
in
the
midst
of
all
ordinary
troubles
and
trials
.
The
Apostle
tells
us
,
that
the
whole
body
of
Christ
(
whereof
every
true
Christian
is
a
limb
)
is
so
compact
together
in
it self
,
and
so
firmly
fastned
with
certain
spiritual
nerves
and
ligaments
to
the
head
,
that
from
it
there
is
by
them
conveyed
to
each
part
a
continual
supply
of
spiritual
grace
,
both
sufficient
to
furnish
it
,
and
to
further
the
growth
of
it
.
Let
me
give
a
little
further
light
into
this
particular
,
by
this
similitude
:
A
man
is
bound
for
the
East-Indies
,
and
shapeth
his
course
thitherward
,
but
by
the
way
is
put
often
off
by
cross
winds
to
the
Westward
;
he
is
by
contrary
winds
compelled
to
put
into
divers
Harbours
,
and
to
make
some
stay
by
the
way
there
,
either
to
shift
off
stormy
weather
,
or
to
take
in
fresh
water
,
or
to
stop
a
leak
,
or
to
get
some
fresh
provisions
;
and
yet
all
this
while
we
truly
say
,
he
is
going
on
in
his
way
in
his
voyage
,
because
his
setled
purpose
and
constant
resolution
is
to
make
to
his
Port
,
his
Haven
whither
he
is
bound
,
and
all
these
seeming
lets
shall
help
forward
his
voyage
.
It
is
so
in
spiritual
things
,
for
our
very
growth
in
grace
consists
much
in
sincere
desires
,
in
fixed
resolutions
,
and
in
faithful
endeavours
to
grow
in
grace
.
Aristot
.
Rhet.
l.
1.
c.
11.
Seneca
l.
2.
c.
27.
Phil.
3.13
.
Aristotle
makes
it
the
mark
of
a
good
man
,
that
he
studieth
how
he
may
grow
better
than
he
is
,
not
contenting
himself
with
any
degree
or
measure
of
goodness
.
And
another
Heathen
observes
,
that
the
earnest
desire
of
what
men
would
have
,
maketh
them
forgetful
of
what
they
have
.
I
forget
what
's
past
(
saith
the
Apostle
)
and
press
on
to
what
is
before
.
Their
eye
is
more
upon
what
they
want
,
than
upon
what
they
have
.
It
is
with
good
Christians
in
this
case
,
as
it
is
with
rich
worldlings
;
that
like
men
in
a
race
,
have
their
eye
on
those
that
be
before
them
,
not
on
those
that
come
after
them
,
they
are
ever
eying
those
that
seem
to
out-strip
and
out-go
them
in
wealth
,
and
think
they
have
nothing
,
and
that
they
are
but
poor
men
,
so
long
as
they
come
short
of
such
and
such
,
who
are
rich
and
great
in
the
world
:
And
so
it
is
with
many
precious
Christians
,
they
have
still
their
eye
fixt
upon
those
whose
examples
they
either
read
of
,
or
whose
courses
and
graces
they
are
eye-witnesses
of
;
and
hereupon
they
think
that
they
have
no
grace
,
or
else
that
they
make
no
progress
in
grace
,
at
least
worth
speaking
of
,
so
long
as
they
come
behind
and
fall
short
of
such
and
such
,
who
are
very
eminent
,
or
most
eminent
in
grace
and
holiness
;
and
upon
this
account
it
is
,
that
they
make
such
sore
complaints
of
their
spiritual
wants
,
and
of
their
slow
progress
in
grace
and
holiness
,
and
that
they
can
hardly
perceive
but
that
they
stand
still
at
a
stay
.
Now
mark
,
these
sad
complaints
of
theirs
,
and
their
serious
desires
to
grow
in
grace
,
is
a
sure
and
infallible
evidence
of
the
truth
of
grace
in
them
;
yea
it
is
a
sure
argument
that
they
love
grace
as
it
is
grace
,
that
they
love
grace
for
grace
sake
,
which
none
can
do
but
such
as
have
grace
.
'T
is
a
sure
sign
that
he
was
never
truly
good
,
that
desireth
not
to
be
better
(
ille
non
est
bonus
qui
non
vult
esse
melior
)
yea
,
he
has
very
great
cause
to
fear
,
that
his
heart
is
naught
,
very
naught
,
if
not
stark
naught
,
that
desireth
not
to
be
as
good
as
the
best
,
to
be
as
gracious
as
he
that
is
most
gracious
,
and
to
be
as
holy
as
he
that
is
most
holy
.
Well
Sirs
,
this
will
be
found
an
everlasting
truth
,
viz.
That
no
man
can
sincerely
desire
,
and
habitually
endeavour
after
the
highest
pitches
of
grace
,
but
he
that
hath
true
grace
.
Eleventhly
,
No
man
can
alwayes
desire
grace
,
but
he
that
has
true
grace
,
constant
desires
after
grace
,
argues
the
reality
of
grace
;
Isa.
26.7
,
8
,
9.
Cant.
2.1
,
2
,
3
,
4.
Psal.
106.3
.
constant
desires
after
grace
,
speaks
out
a
state
of
grace
,
Psal.
119.20
.
My
soul
breaketh
for
the
longeth
that
it
hath
unto
thy
judgments
at
all
times
.
Pliny
speaks
of
a
golden
vine
which
never
withereth
.
All
gracious
desires
are
such
golden
desires
as
never
wither
:
Take
a
Christian
when
you
will
,
and
where
you
will
,
and
among
whom
you
will
,
and
in
what
condition
you
will
,
and
still
you
shall
find
his
heart
full
of
gracious
desires
.
Num.
23.10
.
O
,
that
I
had
grace
!
O
,
that
I
had
much
grace
!
&c.
Balaam
in
a
fit
,
in
a
good
mood
,
desires
to
die
the
death
of
the
righteous
,
but
his
desires
were
fleeting
and
flashy
,
they
were
transient
,
not
permanent
.
Some
poor
sinners
,
Dan.
5.6
.
when
they
are
in
a
good
mood
,
or
under
some
distress
of
conscience
,
or
under
some
grievous
trials
,
or
when
they
see
the
hand-writing
upon
the
wall
;
and
when
death
,
which
is
the
King
of
terrors
,
and
the
terror
of
Kings
knocks
at
their
doors
;
O!
then
they
cry
out
,
O
,
that
we
had
grace
!
O
,
what
shall
we
do
for
grace
!
O
,
send
to
such
a
Minister
,
and
to
such
a
Christian
,
whom
we
have
hated
,
scorned
,
reproached
and
opposed
,
and
desire
them
to
be
earnest
with
God
,
Hos.
6.4
.
Psal.
78.37
.
Psal.
5.9
.
that
he
would
give
us
grace
,
for
now
we
see
,
that
without
grace
there
is
no
escaping
of
hell
,
nor
no
coming
to
heaven
.
But
all
these
desires
of
theirs
are
but
like
the
morning
cloud
,
or
the
early
dew
that
quickly
passeth
away
:
But
now
if
you
look
upon
the
weak
Christian
,
as
you
shall
commonly
find
a
tear
in
his
eye
,
a
sigh
in
his
breast
,
and
a
complaint
in
his
mouth
;
so
you
shall
alwayes
find
desires
in
his
heart
after
grace
,
O
,
that
I
had
grace
!
O
,
that
I
had
much
grace
!
O
,
that
I
did
but
excel
in
grace
!
O
,
that
I
had
as
much
grace
as
such
a
Christian
!
O
that
I
had
a
greater
exercise
of
grace
!
Psal.
42.1
,
2
,
3.
Psal.
63.1
,
2
,
3
,
8.
Whatever
outward
or
inward
changes
may
attend
a
Christian
in
this
world
,
yet
you
shall
still
find
him
full
of
holy
desires
,
and
breathings
,
and
hankerings
,
and
longings
after
God
,
and
Christ
,
and
grace
,
and
holiness
;
O
,
that
I
had
more
of
these
!
O
,
when
shall
I
have
more
of
these
!
O
,
that
God
would
cut
me
short
in
any
thing
,
yea
in
every
thing
,
rather
than
cut
me
short
in
these
things
,
that
the
desires
of
my
soul
are
so
much
running
after
!
These
desires
of
theirs
may
further
be
set
forth
by
a
spring
between
a
couple
of
hills
;
the
spring
will
alwayes
run
through
those
lets
that
stop
it
,
or
else
it
will
run
over
those
lets
,
for
it
cannot
cease
running
if
it
be
a
living
spring
;
so
the
desires
of
a
gracious
soul
will
still
be
running
after
God
,
and
Christ
,
and
grace
,
&c.
The
good
desires
of
bad
men
after
God
,
and
Christ
,
and
grace
,
and
holiness
,
are
like
water
in
a
Cistern
,
that
quickly
runs
out
;
but
the
desires
of
a
godly
man
after
God
,
Christ
,
grace
,
holiness
,
are
like
water
in
a
fountain
that
is
still
a
running
.
An
unsound
Christian
is
never
good
at
all
times
,
he
is
only
good
by
fits
,
and
starts
,
and
turns
sometimes
when
he
is
Sermon-sick
,
or
under
a
smarting
rod
,
or
a
gauled
conscience
,
or
when
he
is
under
some
heavy
cross
,
or
sad
loss
;
O
,
then
he
will
be
good
!
O
,
then
he
will
have
God
,
and
he
will
have
Christ
,
and
he
will
have
grace
,
and
he
will
have
heaven
;
but
this
good
frame
,
this
good
temper
of
his
is
not
lasting
,
't
is
not
abiding
,
't
is
like
a
vapour
that
quickly
vanishes
,
or
like
a
wind-mill
that
goes
as
long
as
the
wind
fills
the
sails
,
but
no
longer
.
These
are
like
Sigismund
the
Emperor
,
who
when
he
was
sick
,
would
be
very
godly
;
but
when
he
was
well
,
none
more
wicked
.
But
,
Twelfthly
,
No
man
can
sincerely
desire
to
abound
and
excel
most
in
those
particular
graces
which
are
most
opposite
and
contrary
to
those
particular
sins
which
his
natural
temper
,
constitution
,
complexion
,
calling
,
or
condition
,
does
most
expose
him
and
incline
him
to
,
but
he
that
has
true
grace
,
but
he
whose
heart
is
sincere
with
God
,
Psal.
18.23
.
I
was
upright
before
him
,
and
I
kept
my self
from
mine
iniquity
.
If
passion
be
a
sincere
Christians
head-lust
,
then
his
desires
run
most
out
for
meekness
;
if
pride
,
then
his
desires
are
most
for
humility
;
if
earthliness
,
then
his
desires
are
most
for
heavenly-mindedness
;
if
unbelief
,
then
his
desire
,
Luke
17.5
.
are
most
for
faith
;
you
shall
then
find
him
with
the
Disciples
,
crying
out
,
Lord
,
increase
our
faith
.
But
now
,
though
a
wicked
mans
heart
rise
against
every
grace
,
yet
it
rises
most
strongly
against
those
particular
graces
which
are
most
opposite
and
contrary
to
those
particular
lusts
which
are
a
wicked
mans
bosom
lusts
,
Mat.
26.8
,
9.
his
darling
sins
,
&c.
Hence
the
covetous
heart
rises
and
swells
most
against
liberality
,
as
you
see
in
Judas
,
Rev.
3.15
,
16
,
17.
Luke
19.
What
need
this
waste
?
Flesh
and
bloud
looks
upon
all
as
lost
that
is
laid
out
upon
Christ
,
his
servants
and
services
.
And
the
luke-warm
Christians
heart
rises
and
swells
most
against
zeal
and
fervency
;
and
the
griping
Userers
heart
rises
and
swells
most
against
restitution
;
Job
21.14
,
15.
and
the
adulterers
heart
rises
and
swells
most
against
purity
,
chastity
,
continency
;
and
the
ignorant
mans
heart
rises
and
swells
most
against
light
and
knowledge
;
Eccles.
7.10
.
the
ignorant
man
is
willing
to
go
to
hell
in
the
dark
,
and
ready
,
and
bold
enough
to
conclude
,
that
we
never
had
such
sad
and
bad
times
as
we
have
had
,
since
there
hath
been
so
much
preaching
,
and
so
much
hearing
,
and
so
much
fasting
,
and
so
much
praying
,
and
so
much
light
and
knowledge
in
the
world
.
But
now
it
is
quite
otherwise
with
a
true
child
of
God
,
Rom.
7.22
,
23.
for
his
heart
rises
and
swells
most
against
the
Toad
or
Toads
that
are
in
his
own
bosom
;
and
the
daily
and
earnest
desires
of
his
soul
are
,
that
God
would
make
him
eminent
in
every
grace
,
yea
that
God
would
make
him
most
eminent
in
those
particular
graces
which
are
most
opposite
and
contrary
to
those
particular
lusts
and
corruptions
which
more
peculiarly
,
more
especially
he
hath
cause
to
call
his
iniquity
,
Psal.
49.5
.
or
the
iniquities
of
his
heart
,
and
of
his
heels
.
Look
,
as
we
have
some
dirt
,
more
or
less
,
that
will
still
cleave
to
our
heels
whilst
we
are
in
a
dirty
world
;
so
there
is
some
defilements
and
pollutions
that
will
still
be
cleaving
to
all
our
duties
,
services
,
wayes
and
walkings
in
this
world
,
which
we
may
well
call
the
iniquity
of
our
heels
.
Now
a
gracious
heart
rises
most
against
these
,
&c.
Thirteenthly
,
No
man
can
truly
love
grace
in
another
,
but
he
that
has
true
grace
in
his
own
soul
.
1
John
3.10
.
No
man
can
love
a
Saint
as
a
Saint
,
but
he
that
is
a
real
Saint
;
no
man
can
love
holiness
in
another
,
but
he
that
has
holiness
in
his
own
soul
;
no
man
can
love
a
good
man
for
goodness
sake
,
but
he
that
is
really
good
;
We
know
that
we
have
passed
from
death
to
life
,
1
John
3.14
.
This
Text
you
have
opened
in
the
first
Maxim
of
this
Book
.
because
we
love
the
brethren
.
Sincere
love
to
the
brethren
is
a
most
evident
sign
of
a
Christians
being
already
passed
or
translated
from
death
to
life
;
that
is
,
from
a
state
of
nature
into
a
state
of
grace
;
such
a
poor
soul
that
dares
not
say
that
he
has
grace
in
his
own
heart
,
yet
dares
say
before
the
Lord
,
that
he
loves
,
delights
,
and
takes
pleasure
to
see
the
holy
graces
of
the
Spirit
sparkling
and
shining
in
the
hearts
,
lives
and
lips
of
other
Saints
,
secretly
wishing
in
himself
that
his
soul
were
but
in
their
case
;
and
that
dares
say
before
the
Lord
,
Psal.
15.1
,
4.
Psal.
16.3
.
He
that
loves
his
brother
(
saith
Augustine
)
better
knows
his
love
wherewith
he
loves
,
than
his
▪
brother
whom
he
loves
.
that
there
are
no
men
in
all
the
world
that
are
so
precious
,
so
lovely
,
so
comely
,
so
excellent
,
and
so
honourable
in
his
account
,
in
his
eye
,
as
those
that
have
the
Image
of
God
,
of
Christ
,
of
grace
,
of
holiness
most
clearly
,
most
fairly
,
and
most
fully
stampt
upon
them
.
When
a
poor
Christian
can
rejoyce
in
every
light
,
in
every
Sun
that
out-shines
his
own
;
when
he
sees
wisdom
and
knowledge
shining
in
one
Saint
,
and
faith
and
love
shining
in
another
Saint
,
and
humility
and
lowliness
shining
in
another
Saint
,
and
meekness
and
uprightness
shining
in
another
Saint
,
and
zeal
and
courage
shining
in
another
Saint
,
and
patience
and
constancy
shining
in
another
,
and
then
can
make
his
retreat
to
his
closet
,
admiring
&
blessing
of
the
Lord
for
the
various
graces
of
his
Spirit
shining
in
his
children
,
and
be
frequent
and
earnest
with
God
,
that
those
very
graces
might
shine
as
so
many
Suns
in
his
soul
;
doubtless
such
a
poor
soul
has
true
grace
,
and
is
happy
,
and
will
be
happy
to
all
eternity
.
In
Tertullian's
time
,
the
Heathen
would
point
out
the
Christians
by
this
mark
,
See
how
they
love
one
another
.
Now
to
prevent
mistakes
,
I
shall
shew
you
the
several
properties
of
sincere
love
to
the
Saints
.
First
,
True
love
to
the
Saints
is
spiritual
,
it
is
a
love
for
the
Image
of
God
that
is
stampt
upon
the
soul
,
1
John
5.1
.
Every
one
that
loveth
him
that
begat
,
1
John
4.7
.
loveth
him
also
that
is
begotten
of
him
.
A
soul
that
truly
loves
,
loves
the
father
for
his
own
sake
,
and
the
children
for
the
fathers
sake
.
If
the
Image
of
God
be
the
load-stone
that
drawes
out
our
love
to
the
Saints
,
then
our
love
is
real
to
them
;
he
that
does
not
love
the
Saints
as
Saints
,
he
that
does
not
love
them
under
a
spiritual
notion
he
hath
no
true
affection
to
them
.
Naturally
we
hate
God
,
Gen.
3.15
.
1
John
3.12
.
because
he
is
a
holy
God
,
and
his
Law
because
it
is
an
holy
Law
,
and
his
people
because
they
are
a
holy
people
.
'T
is
only
the
Spirit
of
God
that
can
inable
a
man
to
love
a
Saint
for
the
image
of
God
that
is
in
him
;
many
there
are
which
love
Christians
for
their
goods
,
not
for
their
good
;
they
love
them
for
the
money
that
is
in
their
purses
,
but
not
for
the
grace
that
is
in
their
hearts
;
many
like
the
Bohemian
Cur
,
fawn
upon
a
good
suit
.
Love
to
the
Saints
for
the
Image
of
God
stampt
upon
them
,
is
a
flower
that
does
not
grow
in
natures
garden
.
No
man
can
love
grace
in
another
mans
heart
,
but
he
that
hath
grace
in
his
own
;
men
do
not
more
naturally
love
their
parents
,
Prov.
29.10
.
Ezek.
25.15
.
and
love
their
children
,
and
love
themselves
,
than
they
do
naturally
hate
the
image
of
God
upon
his
people
and
wayes
.
I
have
read
of
one
who
was
so
lusty
and
quarrelsom
,
that
he
was
ready
to
fight
with
his
own
image
so
often
as
he
saw
it
in
a
glass
.
O!
how
many
are
there
in
these
dayes
,
that
are
still
a
quarrelling
and
fighting
with
the
image
of
God
wherever
they
see
it
?
True
love
is
for
what
of
the
divine
nature
,
for
what
of
Christ
and
grace
shines
in
a
man
;
it
is
one
thing
to
love
a
godly
man
,
and
anther
thing
to
love
him
for
godliness
:
Many
love
godly
men
as
they
are
Politicians
,
or
Potent
,
or
Learned
,
or
of
a
sweet
nature
,
or
affable
,
or
related
,
or
as
they
have
been
kind
to
them
;
but
all
this
is
but
natural
love
,
but
to
love
them
because
they
are
spiritually
lovely
,
because
of
the
seed
of
God
in
them
,
because
they
are
all
glorious
within
,
John
1.3.9
.
Psal.
45.13
.
is
to
love
them
as
becometh
Saints
,
it
is
to
love
them
at
a
higher
and
nobler
rate
,
than
any
hypocrite
in
the
world
can
reach
too
.
The
Wasps
flie
about
the
Tradesman's
shop
,
not
out
of
love
to
him
,
but
the
honey
and
fruit
that
is
there
.
But
,
Secondly
,
True
love
to
the
Saints
is
appretiating
;
a
gracious
soul
sets
the
highest
price
,
and
the
greatest
value
and
esteem
upon
those
that
are
gracious
,
Psal.
15.4
.
He
honours
them
that
fear
the
Lord
;
Psal.
119.119
.
Psal.
1.4
.
he
looks
upon
the
wicked
as
lumber
,
but
upon
the
Saints
as
jewels
;
he
looks
upon
the
wicked
as
dross
,
but
upon
the
Saints
as
the
gold
of
Ophir
;
he
looks
upon
the
wicked
as
chaff
,
but
upon
the
Saints
as
wheat
;
1
John
12.
he
looks
upon
the
Saints
as
sons
,
but
upon
the
wicked
as
slaves
;
Heb.
1.
ult.
he
looks
upon
the
Saints
as
heirs
of
salvation
,
but
upon
the
wicked
as
heirs
of
damnation
.
Gracious
souls
do
not
value
persons
by
their
great
Places
,
Offices
,
Names
,
Professions
,
Arts
,
Parts
,
Gifts
,
gay
Cloaths
,
gold
Chains
,
Honours
,
Riches
,
but
by
what
they
are
worth
for
another
world
.
As
the
great
God
,
so
gracious
souls
look
not
how
rational
men
are
,
but
how
religious
;
not
how
great
,
but
how
gracious
;
not
how
high
,
but
how
holy
,
Psal.
16.3
.
and
accordingly
they
value
them
.
My
goodness
extends
not
to
thee
,
but
to
the
Saints
that
are
in
the
earth
,
and
to
the
excellent
in
whom
is
all
my
delight
.
Prov.
12.26
.
The
righteous
is
more
excellent
than
his
neighbour
.
'T
is
grace
that
differences
one
man
from
another
,
&
that
exalts
one
man
above
another
.
A
gracious
man
,
though
never
so
poor
,
and
low
,
and
contemptible
in
the
world
,
is
a
better
man
than
his
wicked
neighbour
(
though
he
be
never
so
great
or
rich
in
the
world
)
in
the
eye
,
account
,
and
esteem
of
God
,
Angels
and
Saints
,
there
is
no
man
to
the
gracious
man
:
The
Sun
doth
not
more
excel
and
out-shine
the
Stars
,
than
a
righteous
man
doth
excel
and
out-shine
his
unrighteous
neighbour
.
Prov.
28.6
.
Better
is
the
poor
that
walketh
in
his
uprightness
,
than
he
that
is
perverse
in
his
wayes
,
though
he
be
rich
.
A
gracious
man
prefers
a
holy
Job
upon
the
dunghil
,
before
a
wicked
Ahab
upon
the
Throne
:
he
sets
a
higher
price
upon
a
gracious
Lazarus
,
though
cloathed
with
rags
and
full
of
sores
,
Luke
16.
than
upon
a
rich
and
wretched
Dives
,
though
he
be
cloathed
gloriously
,
and
fares
sumptiously
every
day
.
This
is
,
and
this
must
be
for
a
lamentation
,
Psal.
45.13
.
Wicked
men
may
highly
prize
and
admire
a
the
common
gifts
of
the
Saints
,
as
Pharaoh
admired
at
the
wisdom
of
Joseph
,
and
Nebuchadnezzar
admired
at
the
wisdom
of
Daniel
;
but
they
never
prize
nor
admire
at
their
graces
.
Every
one
that
doth
evil
,
hateth
the
light
,
Joh.
3.20
.
that
this
poor
,
blind
,
mad
,
besotted
world
rates
and
values
men
according
to
their
worldly
interest
,
greatness
,
glory
and
grandure
;
but
gracious
souls
,
they
rate
and
value
men
by
their
graces
,
by
their
inward
excellencies
,
and
by
what
they
are
worth
for
eternity
;
in
the
eye
of
a
gracious
man
;
there
is
no
wife
to
a
gracious
wife
,
no
child
to
a
gracious
child
,
no
friend
to
a
gracious
friend
,
no
neighbour
to
a
gracious
neighbour
,
no
Magistrate
to
a
gracious
Magistrate
,
no
Minister
to
a
gracious
Minister
,
no
Master
to
a
gracious
Master
,
nor
no
servant
to
a
gracious
servant
;
internal
excellencies
carries
it
with
a
gracious
man
,
before
all
external
glories
.
The
Jews
say
,
that
those
seventy
souls
that
went
with
Jacob
into
Egypt
,
were
as
much
worth
as
all
the
seventy
Nations
in
the
world
:
Doubtless
,
seventy
gracious
persons
in
the
esteem
and
judgment
of
those
that
are
gracious
,
are
more
worth
than
a
whole
world
,
yea
than
seventy
worlds
of
graceless
persons
.
Well
Sirs
,
remember
this
;
No
man
can
truly
prize
,
and
highly
value
grace
in
another
,
but
he
that
hath
grace
in
his
own
heart
.
Some
prize
Christians
for
their
wit
,
others
prize
them
for
their
wealth
;
some
prize
them
for
their
birth
and
breeding
,
others
prize
them
for
their
beauty
and
worldly
glory
;
some
prize
them
for
the
great
things
that
have
been
done
by
them
,
others
prize
them
for
the
good
things
that
they
have
received
from
them
;
some
prize
them
for
their
Eagles
eyes
,
others
prize
them
for
their
silver
tongues
,
and
others
prize
them
for
their
golden
parts
;
but
he
that
is
truly
gracious
,
he
prizes
them
for
the
grace
of
God
that
is
in
them
,
he
sets
the
highest
value
upon
them
for
their
holiness
,
No
unregenerate
person
hath
a
love
to
all
the
Saints
;
for
though
he
seems
to
love
some
,
yet
he
loaths
others
;
he
is
guilty
of
sinful
partiality
,
having
the
faith
of
our
Lord
Jesus
Christ
in
respect
of
persons
.
They
seem
to
love
the
rich
,
and
despise
the
poor
,
James
2.
&c.
But
,
Thirdly
,
True
love
to
the
Saints
is
universal
to
one
Christian
as
well
as
another
,
to
all
as
well
as
any
,
to
poor
Lazarus
as
well
as
to
rich
Alraham
,
to
a
despised
Job
as
well
as
to
an
admired
David
,
to
an
afflicted
Joseph
as
well
as
to
a
raised
Iacob
,
to
a
despised
Disciple
as
well
as
to
an
exalted
Apostle
,
Eph.
1.15
.
Wherefore
I
also
,
after
I
heard
of
your
faith
in
the
Lord
Iesus
,
and
love
unto
all
the
Saints
.
Col.
1.4
.
Since
we
heard
of
your
faith
in
Christ
Iesus
,
and
of
the
love
which
ye
have
to
all
the
Saints
.
Faith
in
Christ
Jesus
maketh
love
to
all
the
Saints
;
therefore
they
go
commonly
coupled
in
Pauls
Epistles
.
It
was
the
glory
of
the
Ephesians
and
Colossians
,
that
their
faith
and
love
reached
to
all
the
Saints
;
their
love
was
not
a
narrow
love
,
a
love
confined
to
some
particular
Saints
,
but
it
was
universal
to
all
Saints
,
Phil.
4.21
.
Salute
every
Saint
in
Christ
Iesus
;
the
meanest
as
well
as
the
●ichest
,
the
weakest
as
well
as
the
strongest
,
the
lowest
as
well
as
the
highest
,
and
those
that
have
many
infirmities
as
well
as
those
that
have
fewer
infirmities
,
Eph.
1.21
,
22
,
23
1
Pet.
2.17
.
and
those
that
have
but
mean
parts
and
gifts
,
as
well
as
those
that
have
the
strongest
parts
,
and
the
most
raised
gifts
.
All
Saints
have
the
same
Spirit
,
the
same
Jesus
,
the
same
Faith
,
&c.
they
are
all
fellow-members
,
fellow-travellers
,
fellow-soldiers
,
fellow-Citizens
,
fellow-heirs
,
and
therefore
must
they
all
be
loved
with
a
sincere
and
cordial
love
:
Love
is
set
upon
the
brotherhood
,
upon
the
whole
fraternity
of
Believers
,
and
not
here
and
there
upon
one
.
Divine
love
casts
an
eye
of
favour
upon
grace
in
rags
,
upon
a
dunghil
,
in
a
dungeon
,
a
den
,
a
prison
,
a
fiery-furnace
;
Psal.
16.3
.
grace
is
as
lovely
in
the
illiterate
as
in
the
greatest
Scholar
,
in
the
servant
as
in
the
Master
,
in
the
maid
as
in
the
Mistris
,
in
the
child
as
in
the
Father
,
in
the
subject
as
in
the
Prince
,
in
the
buyer
as
in
the
seller
,
&c.
Look
,
as
all
our
delight
must
be
in
the
Saints
,
so
our
delight
must
be
in
all
the
Saints
.
'T
is
sad
&
sinful
to
contemn
our
poor
brethren
;
and
yet
this
was
the
very
case
of
the
Corinthians
,
1
Cor.
11.21
,
22.
for
they
in
their
love-feasts
carried
it
so
unequally
,
that
one
was
hungry
,
to
wit
,
the
poor
;
and
another
was
drunken
,
to
wit
,
the
rich
:
And
this
made
the
Apostle
put
that
question
to
them
;
What
?
have
ye
not
houses
to
eat
and
drink
in
?
or
despise
ye
the
Church
of
God
,
and
shame
them
that
have
not
?
or
put
them
to
shame
that
have
nothing
?
And
the
Apostle
Iames
doth
very
roundly
reprove
and
condemn
that
partial
love
that
was
generally
among
the
Jews
in
his
dayes
,
Iam
2.1
,
2
,
3
4.
My
brethren
,
have
not
the
faith
of
our
Lord
Iesus
Christ
,
the
Lord
of
glory
,
with
respect
of
persons
;
for
if
there
come
unto
your
assembly
,
a
man
with
a
gold
ring
,
in
goodly
apparel
,
and
there
come
in
also
a
poor
man
in
vile
raiment
,
and
ye
have
respect
to
him
that
weareth
the
gay
cloathing
,
and
say
unto
him
,
sit
thou
here
in
a
good
place
,
and
say
to
the
poor
,
stand
thou
there
,
or
sit
here
under
my
footstool
;
are
ye
not
then
partial
in
your selves
,
and
are
become
judges
of
evil
thoughts
?
Not
that
the
Apostle
doth
simply
or
absolutely
prohibit
a
civil
differencing
of
men
in
place
from
others
;
for
it
cannot
be
denied
but
that
there
is
a
holy
and
warrantable
respect
of
persons
,
in
respect
of
their
age
,
callings
,
gifts
,
graces
and
greatness
in
the
world
;
but
when
the
rich
mans
wealth
is
more
regarded
than
the
poor
mans
godliness
;
and
when
men
carry
it
so
to
the
rich
,
as
to
cast
scorn
,
contempt
,
disgrace
and
discouragement
upon
the
godly
poor
.
They
that
respect
a
rich
man
that
has
but
a
little
grace
,
before
a
poor
man
that
is
rich
in
grace
,
are
worthy
of
blame
.
All
true
born
sons
love
to
see
the
image
and
picture
of
their
father
,
though
hung
in
never
so
poor
a
frame
,
and
in
never
so
mean
a
cottage
:
So
the
true
born
sons
of
God
,
they
love
to
see
the
image
of
God
,
the
picture
of
God
upon
the
poorest
Saints
.
'T
is
sad
to
prefer
a
worldly
lustre
before
heavenly
grace
,
a
gold
ring
before
a
rich
faith
,
a
chain
of
gold
before
a
chain
of
grace
.
Non
ex
personis
fidem
,
sed
ex
fide
personas
.
Tertul.
Ver.
5.
Hearken
my
beloved
brethren
,
hath
not
God
chosen
the
poor
of
this
world
,
rich
in
faith
,
and
heirs
of
the
Kingdom
?
It
is
a
vile
thing
,
saith
one
of
the
Ancients
,
to
have
the
faith
of
Christ
in
respect
of
persons
.
We
do
not
judge
of
faith
by
persons
,
but
of
persons
by
faith
.
'T
is
the
great
wisdom
of
a
Christian
,
not
to
judge
of
men
by
their
outwards
,
but
by
their
inwards
;
not
by
their
externals
,
but
by
their
internals
;
not
by
what
they
are
worth
for
this
world
,
but
by
what
they
are
worth
for
that
other
world
.
The
poorest
Saints
are
God's
portion
,
Deut.
32.9
.
They
are
his
pleasant
portion
,
Jer.
12.10
.
They
are
his
peculiar
treasure
,
Exod.
19.5
.
They
are
his
jewels
,
Mal.
3.17
.
They
are
the
apple
of
his
eye
,
Zech.
2.8
.
They
are
his
glory
,
Isa.
4.5
.
They
are
the
crown
of
his
glory
and
royal
diadem
,
Isa.
62.3
.
and
therefore
't
is
a
dangerous
thing
to
flight
them
,
to
disown
them
,
to
look
frowningly
upon
them
,
or
to
carry
it
unworthily
towards
them
.
Pompey
told
his
Cornelia
,
It
is
no
praise
to
thee
to
have
loved
(
Pompeium
Magnum
)
Pompey
the
Great
,
but
if
thou
lovest
(
Pompeium
miserum
)
Pompey
the
miserable
,
thou
shalt
be
a
pattern
for
imitation
to
all
posterity
:
So
I
say
,
it
is
no
great
matter
to
love
those
that
are
rich
and
pious
,
great
and
gracious
,
high
and
holy
;
but
to
love
the
poor
Saints
of
God
in
their
lowest
and
most
miserable
condition
,
when
they
have
not
a
rag
to
cover
them
,
nor
a
crust
to
refresh
them
,
nor
a
fire
to
warm
them
,
nor
a
friend
to
stand
by
them
,
nor
a
penny
to
help
them
;
this
is
praise-worthy
,
this
speaks
our
much
of
God
,
of
Christ
,
of
grace
within
.
Romanus
the
Martyr
,
who
was
born
of
noble
Parentage
intreated
his
persecutors
,
that
they
would
not
favour
him
for
his
Nobility
;
For
it
is
not
(
said
he
)
the
bloud
of
my
Ancecestors
,
but
my
Christian
faith
that
makes
me
Noble
.
'T
is
not
race
,
nor
place
,
but
grace
that
makes
a
man
truly
noble
;
without
a
peradventure
,
he
that
loves
one
Saint
for
the
image
of
God
that
is
upon
him
,
he
cannot
but
fall
in
love
with
every
Saint
that
bears
the
lovely
image
of
the
Father
upon
him
;
he
cannot
but
love
a
Saint
in
rags
as
well
as
a
Saint
in
robes
,
a
Saint
upon
the
dunghil
as
well
as
a
Saint
upon
the
throne
;
usually
those
Christians
that
have
least
of
the
world
,
have
most
of
Christ
;
commonly
those
Christians
that
have
least
of
the
world
,
have
most
of
heaven
in
their
hearts
,
houses
and
lives
.
But
,
Fourthly
,
True
love
to
the
Saints
will
extend
to
those
that
are
most
remote
in
respect
of
place
,
Rom.
5.26
.
as
well
as
to
those
that
are
near
.
They
of
Macedonia
and
Achaia
made
a
contribution
for
the
poor
Saints
at
Jerusalem
.
3
John
5.
The
Saints
of
Macedonia
and
Achaia
did
freely
and
cheerfully
contribute
to
the
poor
Saints
at
Jerusalem
,
whose
faces
probably
they
had
never
seen
.
And
Gaius
is
commended
for
his
love
to
strangers
.
A
gracious
man
that
has
an
estate
,
a
treasury
,
an
inheritance
,
he
is
like
a
common
fountain
that
freely
gives
out
to
strangers
as
well
as
to
near
neighbors
.
A
great
fire
will
warm
those
that
sit
far
from
it
,
as
wel
as
those
that
sit
neer
unto
it
:
So
sincere
love
will
extend
and
stretch
out
it self
to
those
Saints
that
are
most
remote
;
gracious
souls
do
dearly
love
and
highly
value
those
Saints
whose
faces
they
have
never
seen
,
nor
are
like
to
see
in
this
world
,
and
from
whose
hands
they
have
not
received
the
least
civility
;
and
all
upon
the
serious
reports
that
they
have
had
of
the
grace
of
God
that
has
been
sparkling
and
shining
in
them
,
Rom.
12.9
.
1
Pet.
1.22
.
1
John
3.18
.
whose
habitations
are
at
a
great
distance
from
them
.
A
sincere
love
,
an
unfeigned
love
,
a
hearty
love
will
be
running
out
towards
those
that
live
most
remote
from
us
,
if
we
do
but
understand
that
God
is
in
them
and
with
them
of
truth
.
But
,
Fifthly
,
Our
love
to
the
Saints
is
right
,
when
we
love
them
best
,
and
most
in
whom
the
spiritual
and
supernatural
causes
of
love
are
most
sparkling
and
shining
;
where
grace
draws
the
affections
,
there
the
more
grace
we
see
,
the
more
we
shall
love
,
Psal.
16.3
.
My
goodness
extendeth
not
to
thee
,
but
to
the
Saints
that
are
in
the
earth
,
and
to
the
excellent
,
in
whom
is
all
my
delight
.
Psal.
45.19
.
There
are
Saints
,
and
there
are
excellent
Saints
.
The
Hebrew
word
that
is
here
rendred
excellent
,
signifies
magnificent
ones
,
noble
ones
,
glorious
ones
,
wonderful
ones
.
O
Sirs
!
there
are
some
Saints
that
are
magnificent
in
grace
,
noble
in
grace
,
glorious
in
grace
,
wonderful
in
grace
.
Now
this
is
certain
,
if
grace
be
the
true
reason
why
we
love
any
,
then
the
more
excellent
,
the
more
magnificent
any
are
in
grace
,
Psal.
15.4
.
the
more
highly
we
shall
prize
them
,
and
the
more
dearly
we
shall
love
them
,
and
the
more
abundantly
in
our
hearts
we
shall
honour
them
.
Look
,
as
grace
rises
higher
and
higher
in
the
same
person
,
so
we
shall
rise
higher
and
higher
in
our
love
to
the
same
person
;
Dan.
9.23
.
John
21.20
.
Daniel
was
greatly
beloved
,
and
Iohn
was
singularly
beloved
;
and
why
?
but
because
they
were
more
eminently
gracious
than
others
were
.
Where
there
is
most
grace
,
there
God
is
most
honoured
,
and
there
Christ
is
most
exalted
,
and
there
the
Spirit
is
best
pleased
,
and
there
Religion
is
most
adorned
,
and
there
Satan
is
most
dethroned
,
and
there
the
world
is
most
conquered
,
and
there
sin
is
most
subdued
,
and
there
duties
are
most
exactly
performed
;
and
therefore
,
there
the
gracious
soul
can't
but
love
best
and
most
.
There
are
some
that
seem
to
love
such
and
such
godly
men
,
whose
judgments
are
weak
and
light
,
little
,
and
parts
low
,
and
grace
small
;
who
yet
look
with
a
squint
eye
,
an
envious
eye
upon
every
Sun
that
outshines
their
own
,
upon
every
ones
graces
and
excellencies
that
are
more
sparkling
than
their
own
.
Though
pride
and
envy
have
received
their
deaths-wound
at
the
souls
first
conversion
,
yet
they
are
not
quite
slain
in
a
believer
;
there
is
an
aptness
even
in
real
Saints
,
Luk.
7.16
,
17
,
18
,
19
,
20
,
21
,
22
,
23.
to
grudge
and
repine
at
those
gifts
,
graces
and
excellencies
in
others
that
outshine
their
own
.
John's
disciples
muttered
and
murmured
,
because
Christ
had
more
followers
and
admirers
than
John
;
and
that
spirit
that
lived
in
John's
disciples
,
is
still
alive
to
this
very
day
.
This
is
,
and
this
must
be
for
a
lamentation
.
Well
Sirs
,
look
as
the
fairest
day
hath
its
clouds
,
the
finest
linnen
its
spots
,
the
richest
jewels
their
flaws
,
the
sweetest
fruits
their
worms
;
so
when
many
precious
Christians
are
not
themselves
,
when
they
are
in
an
hour
of
temptation
,
when
their
corruptions
are
up
,
and
their
graces
down
,
they
may
and
too
often
do
,
Num.
11.29
.
envy
and
repine
at
those
graces
,
excellencies
and
abilities
that
do
over-cast
,
cloud
,
Heb.
12.15
.
darken
and
outshine
their
own
.
The
best
of
men
are
but
men
at
the
best
,
and
there
is
still
those
bitter
roots
of
pride
,
vain-glory
,
self-love
,
envy
,
&c.
remaining
in
them
,
that
occasions
their
hearts
to
rise
and
swell
,
yea
sometimes
to
cast
disgrace
upon
those
excellencies
in
others
that
themselves
want
:
As
that
great
man
that
could
not
write
his
own
name
,
Eusebius
speaks
of
him
,
in
his
Ecclesiastical
Hist●ry
,
&c.
and
yet
called
the
liberal
Arts
,
A
publick
Poyson
and
Pestilence
.
This
spiritual
disease
is
mostly
to
be
found
among
Christians
that
are
got
into
some
of
the
highest
forms
in
Christianity
;
take
your
ordinary
common
Christians
,
and
they
commonly
rejoyce
most
where
they
see
most
grace
:
And
so
do
your
Christians
in
a
higher
form
too
,
when
they
come
to
themselves
,
and
to
make
up
their
accounts
,
and
have
wept
over
those
cursed
roots
of
bitterness
that
are
so
apt
to
be
sprouting
out
.
Now
,
there
is
no
greater
argument
that
our
grace
is
true
,
and
that
we
do
love
others
for
grace
sake
,
than
our
loving
them
best
that
have
most
grace
,
though
they
have
but
little
of
the
world
.
A
pearl
is
rich
if
found
on
a
dunghil
,
though
it
may
glister
more
when
set
in
a
ring
of
gold
;
so
many
a
poor
believer
is
rich
in
grace
,
and
precious
,
and
glorious
in
the
eye
of
Christ
,
and
should
be
so
in
ours
,
though
like
Job
he
sits
upon
a
dunghil
;
though
in
the
eyes
of
the
world
he
may
seem
to
glister
most
,
when
adorned
with
riches
,
honour
and
outward
pomp
.
If
grace
be
the
true
reason
why
we
love
any
person
,
then
the
more
grace
that
person
hath
,
the
more
we
shall
love
him
.
A
godly
man
loves
all
that
are
godly
,
but
he
loves
them
most
,
that
excel
most
in
the
power
,
purity
and
practise
of
godliness
,
&c.
But
,
Sixthly
and
lastly
,
True
love
to
the
Saints
is
constant
,
't
is
permanent
,
John
13.1
.
&
15.12
.
&c.
1
Cor.
13.8
.
Love
never
faileth
,
Heb.
13.1
.
Let
brotherly
love
continue
.
'T
is
a
love
like
that
of
Christ's
,
who
loved
his
to
the
end
.
1
Joh.
4.16
.
He
that
dwelleth
in
love
dwelleth
in
God
,
and
God
in
him
.
Our
love
to
our
brother
must
not
only
lodge
with
us
a
night
and
away
,
but
we
must
dwell
in
brotherly
love
.
Look
,
as
our
love
must
be
sincere
without
hypocrisie
,
so
it
must
be
constant
without
deficiency
;
that
love
was
never
true
that
is
not
constant
;
true
love
like
the
pulse
,
will
still
be
beating
,
it
will
still
be
working
and
running
out
to
the
person
beloved
;
true
love
will
not
fawn
upon
a
Christian
when
high
,
and
frown
upon
him
when
low
;
it
will
not
kiss
him
upon
the
throne
,
and
kick
him
upon
the
dunghil
.
The
grounds
and
causes
of
their
love
are
constant
,
viz.
God's
commands
,
their
spiritual
relations
,
and
the
truth
of
grace
in
their
souls
;
and
therefore
their
love
can't
but
be
constant
.
Prov.
17.17
.
Christian
friendship
makes
such
a
knot
,
that
great
Alexander
cannot
cut
,
&c.
A
friend
(
saith
Solomon
)
loves
at
all
times
,
and
a
brother
is
born
for
adversity
.
Euripides
hit
it
,
when
he
said
,
That
a
faithful
friend
in
adversity
,
is
better
than
a
calm
Sea
to
a
weather-beaten
Mariner
.
He
that
truly
loves
,
will
love
in
adversity
as
well
as
in
prosperity
,
in
storms
as
well
as
in
calms
,
in
winter
nights
as
well
as
in
Summer
dayes
;
he
that
sincerely
loves
the
Saints
,
he
will
love
them
as
well
when
men
frown
upon
them
,
as
when
they
smile
upon
them
;
as
well
when
men
strike
them
,
as
when
they
stroke
them
;
as
well
when
men
cast
them
down
,
as
when
they
lift
them
up
;
as
well
when
men
cry
,
Crucifie
them
,
crucifie
them
,
as
when
they
cry
Hosanna
,
Hosanna
,
to
them
.
Consalvus
(
a
Spanish
Bishop
and
Inquisitor
)
wondred
how
the
Christians
had
that
Commandement
,
Thou
shalt
love
thy
neighbour
as
thy self
,
so
indelibly
printed
in
their
hearts
,
that
no
torture
could
blot
it
out
,
and
make
them
confess
and
betray
one
another
,
or
cease
from
loving
one
another
.
Hieron
.
I
have
read
of
one
Ursinus
a
Christian
Physician
,
who
being
to
suffer
Martyrdom
for
the
Gospel
of
Christ
,
began
to
waver
and
faint
;
which
when
Vitalis
a
holy
man
saw
,
he
stept
to
him
,
and
though
he
knew
it
would
cost
him
his
life
,
yet
he
thus
comforted
and
encouraged
him
,
saying
,
What
,
have
ye
been
heretofore
so
industrious
to
preserve
mens
bodies
,
and
will
you
now
shrink
at
the
saving
of
your
own
soul
?
Be
couragious
,
fear
not
,
&c.
For
which
faithful
counsel
,
he
also
was
condemned
to
death
,
and
suffered
accordingly
.
Ruth
1.
A
true
friend
is
neither
known
in
prosperity
,
nor
hid
in
adversity
.
True
love
is
like
that
of
Ruth's
to
Naomi
,
that
of
Jonathan's
to
David
,
permanent
and
constant
.
Job
6.15
,
16.
Many
there
be
whose
love
to
the
Saints
is
like
Job's
brooks
,
which
in
the
Winter
,
when
men
have
no
need
of
them
,
overflows
with
tenders
of
service
,
and
shews
of
love
;
but
when
the
season
is
hot
and
dry
,
&
the
poor
thirsty
traveller
stands
in
most
need
of
water
to
refresh
him
,
then
the
brooks
are
quite
dried
up
.
They
are
like
the
Swallow
,
that
will
stay
by
you
in
the
Summer
of
prosperity
,
but
flie
from
you
in
the
Winter
of
adversity
.
It
is
observed
by
Josephus
of
the
Samaritans
,
Joseph
Anti.
lib.
11.
p.
286.
that
when
ever
the
Jews
affairs
prospered
,
they
would
be
their
friends
,
and
profess
much
love
to
them
;
yea
,
they
would
vaunt
of
their
alliance
,
saying
,
That
they
were
near
akin
,
and
of
the
race
of
Ephraim
and
Manasses
the
sons
of
Joseph
:
But
when
the
Jews
were
in
trouble
and
affliction
,
and
brought
to
an
under
,
then
they
would
not
own
them
,
Lib.
11.
p.
272.
Lib.
12.
p.
304.
Lib.
13.
p.
322
,
323.
&c.
nor
have
any
thing
to
do
with
them
;
yea
,
then
they
would
set
themselves
with
all
their
●ight
against
them
,
as
the
same
Historian
tells
us
.
This
age
is
full
of
such
Samaritans
;
yet
certainly
,
such
as
truly
love
,
they
will
alwayes
love
;
such
as
truly
love
the
people
of
God
,
they
will
love
them
to
the
end
.
In
the
primitive
times
it
was
very
much
taken
notice
of
by
the
very
Heathen
,
that
in
the
depth
of
misery
,
when
fathers
and
mothers
forsook
their
children
,
Christians
(
otherwise
strangers
)
stuck
closs
one
to
another
,
their
love
of
Religion
,
and
one
of
another
,
proved
firmer
than
that
of
nature
.
They
seem
to
take
away
the
Sun
out
of
the
world
(
said
the
Orator
)
who
take
away
friendship
from
the
life
of
man
;
for
we
do
not
more
need
fire
and
water
,
than
constant
friendship
.
Though
wicked
men
may
pretend
great
love
to
the
Saints
,
yet
their
love
is
not
constant
;
Gen.
31.24
,
29.
&
33
1
,
2
,
3
,
4
,
5.
Dan.
6.
God
sometimes
indeed
over-rules
their
spirits
with
a
very
strong
hand
,
as
he
did
Laban's
and
Esau's
,
or
as
he
over-ruled
the
spirits
of
the
Lions
to
preserve
Daniel
,
and
of
the
Ravens
to
feed
Elijah
;
but
so
soon
as
that
over-ruling
providence
is
over
,
they
are
as
they
were
befo●e
.
God
for
a
time
gave
the
Israelites
favour
in
the
eyes
of
the
Egyptians
,
but
before
and
after
they
were
their
utter
enemies
.
But
now
a
gracious
soul
,
he
loves
the
Saints
at
all
times
,
his
love
to
them
is
constant
.
But
,
Fourteenthly
,
That
soul
that
dares
not
say
that
he
has
grace
,
yet
can
truly
say
before
the
Lord
,
that
he
prizes
the
least
dram
of
grace
above
ten
thousand
thousand
worlds
,
certainly
that
soul
has
true
grace
in
him
.
Doubtless
there
are
none
that
can
prize
grace
in
their
understandings
and
judgments
above
all
the
world
,
Mic.
6.6
,
7.
Phil.
3.18
,
19.
Mat.
19.16
.
to
25.
Psal.
2.21
.
but
such
as
are
first
taken
out
of
the
world
by
grace
.
There
is
no
man
on
earth
whose
heart
is
void
and
empty
of
grace
,
but
sets
a
higher
value
and
price
upon
his
lusts
,
or
upon
his
relations
,
or
upon
his
honours
,
or
riches
,
or
pleasures
,
or
upon
this
or
that
worldly
enjoyment
,
than
he
does
upon
grace
,
or
the
fountain
of
grace
;
yea
,
how
many
thousands
are
there
that
set
a
higher
price
or
value
upon
a
Hound
,
a
Hawk
,
a
Horse
,
a
Harlot
,
a
good
Trade
,
a
fair
Estate
,
a
rich
inheritance
,
yea
upon
the
very
toyes
and
trifles
of
this
world
,
than
they
do
upon
God
,
or
Christ
,
or
grace
?
'T
was
never
yet
known
in
the
world
,
that
ever
God
sent
such
a
man
to
hell
,
who
prized
grace
above
heaven
it self
,
who
had
rather
have
grace
and
holiness
without
heaven
,
than
heaven
it self
without
grace
and
holiness
.
Fifteenthly
,
That
soul
that
dares
not
say
that
his
condition
is
good
,
yet
can
say
in
truth
of
heart
before
the
Lord
,
that
he
would
not
change
his
condition
with
the
vain
,
carnal
,
formal
and
prophane
men
of
the
world
,
for
ten
thousand
worlds
;
that
man
is
certainly
for
heaven
,
and
heaven
is
certainly
for
that
man
:
we
may
be
very
highly
,
and
groundedly
confident
,
that
God
will
never
cast
that
man
to
hell
among
devils
and
damned
spirits
at
the
great
day
,
who
in
his
day
of
life
would
not
chuse
to
be
in
the
condition
of
the
men
of
the
world
,
for
as
many
worlds
as
there
be
men
in
the
world
.
Look
,
as
none
meet
in
heaven
,
but
such
as
are
like
to
like
in
their
renewed
natures
,
principles
and
practises
;
so
none
meet
in
hell
but
such
as
are
like
to
like
in
their
old
natures
,
Deut.
22.10
.
2
Cor.
6.14
,
15
,
16
,
17
,
18.
principles
and
practises
.
That
God
that
would
not
suffer
an
Ox
to
be
yoked
with
an
Ass
in
this
world
;
nor
a
Believer
with
an
Infidel
;
will
never
suffer
such
to
be
yoked
with
devils
and
damned
reprobates
in
that
lower
world
,
who
would
not
to
gain
many
worlds
be
willingly
yoked
with
wicked
men
in
this
world
;
certainly
they
shall
never
be
a
Christians
companions
in
that
other
world
,
whose
society
and
company
,
and
whose
wickedness
and
baseness
have
been
a
grief
,
a
torment
,
a
hell
to
him
in
this
world
,
Psal.
119.53
,
136.
Jer.
9.1
,
2.
Ezek.
9.4
,
6.
2
Pet.
2.7
,
8.
When
Mrs.
Katherine
Brettergh
was
upon
her
dying
bed
,
and
most
grievously
assaulted
by
temptations
;
in
the
midst
of
her
sore
conflicts
,
this
was
no
small
support
and
comfort
to
her
,
That
surely
God
would
not
send
her
to
hell
to
live
for
ever
among
such
wicked
persons
,
whose
company
and
whose
sin
was
a
burden
to
her
in
this
world
,
&c.
But
,
Sixteenthly
,
James
3.2
.
Eccles.
7.20
.
Prov.
20.7
.
Joh.
1.1
,
8.
That
soul
that
dares
not
say
that
he
does
not
sin
,
(
For
in
many
things
we
offend
all
;
and
there
is
not
a
just
man
upon
the
earth
that
doeth
good
and
sinneth
not
;
and
who
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
?
And
if
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
)
yet
can
say
in
uprightness
before
the
Lord
,
that
he
would
not
willingly
,
resolutely
,
maliciously
,
wilfully
,
wickedly
and
hab
tually
sin
against
the
Lord
to
gain
a
world
;
that
soul
that
don
't
nor
won't
through
grace
assisting
,
Psal.
119.1
,
3.
1
John
3.9
.
allow
himself
or
indulge
himself
in
a
course
of
sin
,
or
in
a
trade
of
〈◊〉
in
the
common
practise
of
any
known
sin
,
that
soul
is
certainly
a
gracious
soul
.
Rom.
7.15
.
The
evil
that
I
do
I
allow
not
.
'T
is
one
thing
for
a
man
to
sin
,
't
is
an
other
thing
for
a
man
to
allow
himself
in
sin
;
't
is
one
thing
for
a
godly
man
to
step
into
a
sin
,
Psal.
139
24.
and
't
is
another
thing
to
keep
the
road
of
sin
.
Search
me
and
try
me
,
and
see
if
there
be
any
way
of
wickedness
in
me
(
or
as
the
Hebrew
runs
,
Any
way
of
pain
,
or
of
grief
,
or
of
provocation
)
that
is
,
any
course
of
sin
that
is
grievous
or
provoking
to
the
eyes
of
divine
glory
.
A
real
Saint
can
neither
allow
of
sin
,
nor
wallow
in
sin
,
nor
be
transformed
into
the
image
of
sin
,
nor
mix
it self
with
sin
.
'T
is
possible
for
a
sincere
Christian
to
step
into
a
sinful
path
,
or
to
touch
upon
sinful
facts
,
Gal.
6.1
.
Prov.
16.17
.
and
now
and
then
in
an
hour
of
temptation
,
to
slide
,
to
trip
,
and
to
be
overtaken
unawares
;
but
his
main
way
,
his
principle
work
,
is
to
depart
from
iniquity
.
As
a
true
traveller
may
now
and
then
step
a
few
steps
out
of
his
way
,
who
yet
for
the
main
keeps
his
way
,
keeps
the
road
;
or
as
a
Bee
may
now
and
then
light
upon
a
thistle
,
but
her
main
work
is
to
be
gathering
at
the
flowers
;
or
as
a
Sheep
may
now
and
then
slip
into
the
dirt
,
or
into
a
slow
,
but
its
main
work
is
to
be
grazing
upon
the
mountains
.
Certainly
,
O
soul
,
if
sin
be
now
thy
greatest
burden
,
it
shall
never
hereafter
prove
thy
eternal
bane
.
God
never
yet
sent
any
man
to
hell
for
sin
,
to
whom
sin
has
commonly
been
the
greatest
hell
in
this
world
.
God
has
but
one
hell
,
and
that
is
for
those
to
whom
sin
has
been
commonly
a
heaven
in
this
world
.
That
man
that
hates
sin
,
and
that
daily
enters
his
protest
against
sin
,
that
man
shall
never
be
made
miserable
by
sin
.
Sin
in
a
wicked
man
is
like
poyson
in
a
serpent
;
it
is
in
its
natural
place
,
it
is
delightful
to
a
sinner
;
but
sin
in
a
Saint
is
like
poyson
in
a
man's
body
,
it
is
offensive
,
and
the
heart
rises
against
it
,
and
is
carried
forth
to
the
use
of
all
divine
Antidotes
whereby
it
may
be
expelled
and
destroyed
;
nothing
will
satisfie
a
gracious
soul
,
but
the
heart
bloud
of
his
lusts
.
Now
,
he
shall
never
be
damned
for
his
sins
,
whose
heart
is
set
upon
killing
his
sins
.
Seventeenthly
,
Such
a
poor
soul
that
dares
not
say
,
that
God
is
his
God
;
or
that
Christ
is
his
Redeemer
,
or
that
he
has
a
work
of
grace
upon
his
heart
;
yet
can
say
with
some
integrity
of
heart
before
the
Lord
,
that
if
God
and
Christ
,
grace
and
glory
,
holiness
and
happiness
were
offered
to
him
on
the
one
hand
,
and
all
the
honours
,
pleasures
,
profits
,
delights
,
and
carnal
contents
of
the
world
were
offered
him
on
the
other
hand
,
he
had
infinitely
rather
ten
thousand
thousand
times
chuse
God
and
Christ
,
grace
and
glory
,
holiness
and
happiness
,
than
the
contrary
.
Certainly
such
a
soul
has
true
grace
in
him
,
and
a
saving
work
past
upon
him
;
for
none
can
freely
,
seriously
,
habitually
,
resolutely
,
chuse
God
and
Christ
,
grace
and
glory
,
holiness
and
happiness
,
as
their
(
summum
bonum
)
chiefest
good
,
but
such
who
are
really
good
.
1
John
4.19
.
Deut.
7.6
,
7
,
8
,
9.
&
26.17
,
18
,
19.
Look
,
as
our
love
to
God
is
but
an
effect
of
his
love
to
us
;
We
love
him
because
he
first
loved
us
;
so
our
chusing
of
God
for
our
God
,
is
but
an
effect
of
God's
chusing
us
for
his
people
;
we
chuse
him
because
he
first
chose
us
:
Such
,
who
in
their
serious
choice
,
set
up
God
and
Christ
above
all
other
persons
and
things
,
such
God
will
certainly
make
happy
and
blessed
for
ever
.
God
never
did
,
nor
never
will
,
reject
those
,
or
damn
those
,
who
really
chuse
him
for
their
God
,
and
for
their
great
all
.
The
greatest
part
of
the
world
chuse
their
lusts
rather
than
God
,
and
the
creatures
rather
than
Christ
;
Luke
12.21
.
they
chuse
rather
to
be
great
than
gracious
,
to
be
rich
in
this
world
than
to
be
rich
towards
God
,
to
be
outwardly
happy
than
to
be
inwardly
holy
,
Mat.
10.42
.
to
have
a
heaven
on
earth
than
to
have
a
heaven
after
death
,
and
so
they
miscarry
for
ever
.
That
soul
that
with
Mary
has
chosen
the
better
part
,
that
soul
with
Mary
shall
be
happy
for
ever
;
every
man
must
stand
or
fall
for
ever
as
his
choice
has
been
.
But
,
Eighteeenthly
,
Canst
thou
truly
say
in
the
presence
of
the
great
and
glorious
God
,
that
is
the
searcher
of
all
hearts
,
Psal.
139.23
,
24.
that
thou
hast
given
up
thy
heart
and
life
to
the
rule
,
authority
and
government
of
Jesus
Christ
?
and
that
thou
hast
chosen
him
to
be
thy
Soveraign
Lord
and
King
,
and
art
truly
willing
to
submit
to
his
dominion
,
as
the
only
precious
and
righteous
government
,
and
as
the
only
holy
and
heavenly
,
swee●
and
pleasant
;
profitable
and
comfortable
,
safe
and
best
dominion
in
all
the
world
,
and
to
resign
up
thy
heart
,
thy
will
,
thy
affections
,
thy
life
,
thy
all
,
really
to
Christ
,
wholly
to
Christ
,
Isa.
26.13
.
and
only
to
Christ
?
Canst
thou
,
O
poor
soul
!
look
up
to
heaven
,
and
truly
say
,
O
dear
Lord
Jesus
!
other
Lords
,
viz.
the
world
,
the
flesh
and
the
devil
,
have
had
dominion
too
long
over
me
;
but
now
these
Lords
I
do
heartily
renounce
,
Isa.
33.22
.
I
do
utterly
renounce
,
I
do
for
ever
renounce
,
and
do
give
up
my self
to
thee
as
my
only
Lord
,
beseeching
thee
to
rule
and
reign
over
me
for
ever
and
ever
:
O
Lord
!
though
sin
rages
,
and
Satan
roars
,
and
the
world
sometimes
frowns
,
and
sometimes
fawns
;
yet
I
am
resolved
to
own
thee
as
my
only
Lord
,
and
to
serve
thee
as
my
only
Lord
;
and
my
greatest
fear
(
by
divine
assistance
)
shall
be
of
offending
thee
,
and
my
chiefest
care
shall
be
to
please
thee
,
and
my
only
joy
shall
be
to
be
a
praise
,
a
name
,
and
an
honour
to
thee
.
O
Lord
,
I
can
appeal
to
thee
in
the
sincerity
of
my
heart
,
Psal.
65.3
.
Rom.
7.23
.
that
though
I
have
many
invincible
sins
,
weaknesses
and
infirmities
that
hang
upon
me
;
and
though
I
am
often
worsted
by
my
sins
,
and
overcome
in
an
hour
of
temptation
,
yet
thou
that
knowest
all
thoughts
and
hearts
,
thou
dost
know
that
I
have
given
up
my
heart
and
life
to
the
obedience
of
Jesus
Christ
,
and
do
daily
give
them
up
to
his
rule
and
government
;
and
't
is
the
earnest
desire
of
my
soul
,
above
all
things
in
this
world
,
that
Jesus
Christ
may
still
set
up
his
Laws
in
my
heart
,
and
exercise
his
dominion
over
me
.
Now
certainly
,
there
is
not
the
weakest
Christian
in
all
the
world
,
but
can
venture
himself
upon
such
an
appeal
to
God
as
this
is
;
and
without
all
peradventure
,
where
such
a
frame
and
temper
of
spirit
is
,
there
the
dominion
of
Jesus
Christ
is
set
up
;
and
where
the
dominion
of
Christ
is
set
up
,
there
sin
has
no
dominion
;
for
the
dominion
of
sin
,
and
the
dominion
of
Christ
are
inconsistent
,
and
therefore
such
a
soul
is
happy
,
and
will
be
happy
to
all
eternity
.
But
,
Cant.
8.5
.
Acts
11.21
,
22
,
23
Psal.
71.16
.
Isa.
61.10
.
Nineteenthly
,
That
man
that
will
venture
his
soul
upon
Christ
,
and
that
will
lean
upon
Christ
,
and
cleave
to
Christ
with
full
purpose
of
heart
,
and
that
will
cleave
to
his
bloud
,
and
cleave
to
his
righteousness
,
and
cleave
to
his
merits
and
satisfaction
,
in
the
face
of
all
fears
,
doubts
,
disputes
,
cavils
and
objections
;
and
though
it
cannot
clear
its
title
to
Christ
,
yet
will
stay
and
hang
it self
upon
Christ
for
life
and
happiness
;
that
man
is
certainly
a
Believer
,
and
will
be
everlastingly
saved
.
Though
he
slay
me
,
yet
will
I
trust
in
him
;
Job
13.15
.
if
I
must
die
,
I
will
die
at
his
feet
,
and
in
the
midst
of
death
expect
a
better
life
;
Mat.
15.22
to
28
that
man
acts
faith
to
purpose
that
can
love
a
frowning
God
,
and
hang
upon
an
angry
God
,
and
follow
hard
after
a
withdrawing
God
,
Psal.
63.1
,
8.
yea
and
trust
in
a
killing
God
,
as
here
.
Job
had
his
Feverish
sits
,
and
his
impatient
slips
,
and
yet
he
kept
up
his
heroical
resolution
to
lean
upon
the
Lord
,
whilst
he
had
but
one
minute
to
live
;
and
this
speaks
out
not
only
the
truth
,
but
also
the
strength
of
Job's
faith
in
the
midst
of
his
extraordinary
combats
;
when
the
soul
is
peremptorily
and
habitually
resolved
to
cleave
to
the
person
of
Christ
,
and
to
cleave
to
the
merits
of
Christ
,
Gen.
2.24
.
Ruth
1.14
,
15
,
16
,
17.
Est.
4.16
.
and
to
cleave
to
the
transactions
of
Christ
with
the
Father
,
for
the
salvation
of
sinners
(
as
the
wife
cleaves
to
her
husband
,
or
as
the
child
cleaves
to
the
father
,
or
as
Ruth
cleaved
to
Naomi
,
or
as
the
Ivy
cleaves
to
the
Oak
)
with
an
If
I
perish
,
I
perish
,
then
't
is
safe
,
then
't
is
happy
,
then
't
is
out
of
the
danger
of
hell
,
then
't
is
within
the
Suburbs
of
heaven
.
God
never
did
,
nor
never
will
cast
such
a
man
to
hell
,
whose
soul
is
drawn
forth
to
a
secret
resting
,
saying
,
leaning
and
relying
alone
upon
Christ
,
for
the
obtaining
of
all
that
good
,
and
all
that
glory
that
he
has
purchased
,
and
his
father
has
promised
.
But
,
Lastly
,
That
man
that
makes
it
his
principle
care
,
his
main
business
,
his
work
of
works
,
to
look
to
his
heart
,
to
watch
his
heart
,
and
to
reform
his
heart
,
that
man
doubtless
has
a
saving
work
of
God
upon
his
heart
.
There
are
two
things
which
a
gracious
soul
most
looks
at
;
his
God
and
his
heart
.
Though
a
gracious
man
looks
to
the
cleansing
of
his
hands
,
yet
his
principle
care
is
the
reformation
of
his
heart
,
the
cleansing
of
his
heart
,
according
to
that
of
the
Apostle
James
;
Cleanse
your
hands
ye
sinners
,
and
purifie
your
hearts
ye
double
minded
.
And
that
of
the
Prophet
Jeremiah
;
James
4.8
.
Jer.
4.14
.
O
Jerusalem
,
wash
thine
heart
from
wickedness
,
that
thou
mayest
be
saved
.
Man
must
labour
after
a
clean
inside
,
as
well
as
a
clean
outside
;
the
conversation
must
not
be
only
unspotted
before
the
world
,
but
the
heart
also
must
be
unspotted
before
God
;
the
heart
is
as
capable
of
inward
defilements
as
the
body
is
of
outward
defilements
.
2
Cor.
7.1
.
O
Sirs
!
though
heart-defilement
is
least
taken
notice
of
,
yet
heart-defilement
is
the
worst
defilement
,
and
the
most
dangerous
defilement
in
the
world
;
heart-defilement
is
spiritual
defilement
,
Eph.
6.12
.
Vide
●●za
.
and
spiritual
defilement
is
the
defilement
of
divels
,
which
of
all
defilement
is
the
most
hateful
,
odious
and
pernicious
defilement
.
The
hypocrites
only
care
is
to
keep
his
life
from
defilement
,
but
the
sincere
Christians
care
is
mainly
to
keep
his
heart
from
defilement
;
for
he
very
well
knows
,
that
if
he
can
but
keep
his
heart
clean
,
he
shall
with
more
ease
keep
his
life
clean
;
if
the
fountain
be
kept
pure
,
the
streams
will
run
pure
:
The
heart
is
the
spring
of
all
actions
,
and
therefore
every
action
is
as
the
spring
is
from
whence
it
flows
;
if
the
spring
be
good
,
the
action
is
good
that
flows
from
it
;
if
the
spring
be
evil
,
the
action
is
evil
that
flows
from
it
.
M●●
.
2.35
.
A
good
man
out
of
the
good
treasure
of
his
heart
,
bringeth
forth
good
things
;
and
an
evil
man
out
of
the
evil
treasure
of
his
heart
,
bringeth
forth
evil
things
.
Certainly
,
the
great
work
of
a
Christian
lieth
with
his
heart
;
the
reformation
of
the
heart
is
the
highest
and
choicest
part
of
reformation
,
Prov
23.26
.
because
it
is
the
reformation
of
the
noblest
part
of
man
,
and
is
that
which
God
looks
most
after
:
The
reformation
of
the
heart
,
is
indeed
the
heart
of
reformation
;
there
is
nothing
reformed
to
purpose
,
till
the
heart
be
reformed
;
if
the
heart
be
naught
,
all
is
naught
;
if
that
be
very
naught
,
all
is
very
naught
;
if
that
be
stark
naught
,
all
is
stark
naught
;
but
if
that
be
reformed
,
all
is
reformed
.
A
gracious
man's
watch
is
mainly
about
his
heart
;
Create
in
me
a
clean
heart
,
Psal.
51.10
.
Psal.
86.11
.
Psal.
119.36
.
Psal.
119
80.
Psal.
27.8
.
See
Psal.
119.2
.
Acts
8
37.
Heb.
8.10
.
Jer.
31
33.
O
God
,
and
renew
a
right
spirit
within
me
;
Unite
my
heart
to
fear
thy
name
.
Incline
my
heart
unto
thy
testimonies
.
Let
my
heart
be
sound
in
thy
statutes
,
that
I
be
not
ashamed
.
When
thou
saidest
,
seek
my
face
,
my
heart
answered
,
Thy
face
Lord
will
I
seek
.
Psal.
119.10
.
With
my
whole
heart
have
I
sought
thee
.
Ver.
11.
Thy
word
have
I
hid
in
my
heart
,
that
I
might
not
sin
against
thee
.
Incline
my
heart
unto
thy
testimonies
,
and
not
unto
covetousness
.
Rom.
1.9
.
The
heart
of
man
is
the
fountain
of
life
or
death
,
and
therefore
sin
in
the
heart
,
in
some
respects
,
is
worse
and
more
dangerous
than
sin
in
the
life
;
and
hence
't
is
that
the
sincere
Christian
doubles
his
guard
about
his
heart
.
Luther
hit
it
,
when
he
said
,
I
more
fear
what
is
within
me
,
than
what
comes
from
without
;
the
storms
and
winds
without
do
never
move
the
earth
,
't
is
only
vapours
within
that
causeth
earth-quakes
,
as
Philosophers
observe
.
Mat.
23
.
25-30
.
Hypocrites
(
as
our
Saviour
testifies
)
are
all
for
the
outside
,
they
wash
the
platters
and
the
cups
,
and
beautifie
the
tombs
like
an
adulteress
,
whose
care
is
to
paint
and
set
a
fair
face
upon
a
foul
matter
;
but
now
a
sincere
Christian
,
Psal.
50.23
.
though
he
has
a
special
respect
to
the
well-ordering
of
his
life
,
yet
his
main
business
and
work
is
about
his
heart
;
O
,
that
this
ignorant
heart
were
but
more
enlightned
!
O
,
that
this
proud
heart
were
but
more
humble
!
O
that
this
prophane
heart
were
but
more
holy
!
O
,
that
this
earthly
heart
were
but
more
heavenly
!
O
,
that
this
unbelieving
heart
were
but
more
believing
!
O
,
that
this
passionate
heart
were
but
more
meek
!
O
,
that
this
carnal
heart
were
but
more
spiritual
!
O
that
this
luke-warm
heart
were
but
more
zealous
for
God
,
and
Christ
,
and
the
Gospel
,
and
the
great
concernments
of
eternity
!
O
,
that
this
slight
heart
were
but
more
serious
!
O
,
that
this
dull
heart
were
but
more
quickned
!
O
,
that
this
dead
heart
were
but
more
enlivened
!
&c.
The
highest
and
hardest
work
of
a
Christian
lieth
with
his
heart
.
Mark
,
common
light
,
common
conviction
,
education
,
enforcement
of
conscience
,
principles
of
common
honesty
and
morality
,
the
eye
of
man
,
the
fear
of
man
,
the
examples
of
man
,
the
laws
of
man
,
and
the
rewards
of
man
,
with
a
hundred
other
things
,
may
be
very
prevalent
to
reform
the
life
,
to
regulate
the
outward
conversation
,
and
to
keep
that
in
some
due
decorum
;
and
yet
all
these
things
will
be
found
too
weak
,
too
low
to
change
the
heart
,
to
reform
the
heart
,
to
mend
the
heart
,
to
purifie
the
heart
.
Acts
15.9
.
To
this
great
work
there
are
principles
of
a
higher
nature
required
,
Purifying
their
hearts
by
faith
.
'T
is
not
a
guard
of
moral
vertues
,
but
a
guard
of
saving
graces
that
can
keep
the
heart
in
order
;
to
reform
the
heart
,
to
keep
the
heart
in
a
gracious
frame
,
is
one
of
the
best
and
hardest
works
in
the
world
,
Prov.
4.23
.
Keep
thy
heart
with
all
diligence
,
for
out
of
it
are
the
issues
of
life
.
The
Text
is
about
matter
of
life
and
death
.
The
words
are
mandatory
,
for
all
counsels
in
Scripture
carry
in
them
the
force
of
a
command
.
In
the
words
you
have
two
things
observable
,
1.
A
duty
enjoyned
,
Keep
thy
heart
with
all
diligence
.
2.
The
reason
or
motive
inforcing
it
,
For
out
of
it
are
the
issues
of
life
.
In
the
duty
there
are
two
things
considerable
,
1.
Here
is
the
subject
matter
,
the
thing
that
is
to
be
done
,
and
that
is
,
Keep
thy
heart
.
This
duty
is
charged
upon
all
,
in
peremptory
and
undispensable
terms
.
2.
Here
is
the
manner
how
it
must
be
done
,
and
that
is
,
With
all
diligence
.
Keep
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Natsar
to
keep
,
hath
various
significations
,
but
the
main
is
to
keep
in
safe
custody
;
we
should
keep
our
hearts
as
under
lock
and
key
,
that
they
may
be
alwayes
at
hand
when
the
Lord
shall
call
for
them
,
&c.
Thy
heart
.
By
the
heart
the
we
are
not
to
understand
that
particular
vital
member
of
the
body
,
that
in
common
speech
we
call
the
heart
.
Heart
is
not
here
taken
properly
for
that
noble
part
of
the
body
,
which
Philosophers
call
the
primum
vivens
,
&c.
ultimum
moriens
,
the
first
that
lives
,
and
the
last
that
dies
.
But
by
heart
in
a
metaphor
,
the
Scripture
sometimes
understands
some
particular
noble
faculty
of
the
soul
;
sometimes
the
heart
is
put
for
the
understanding
,
Rom.
1.21
.
Their
foolish
heart
was
darkned
,
that
is
,
their
understanding
was
darkned
;
sometimes
't
is
put
for
the
will
and
affections
,
Mat.
22.37
.
So
Prov.
23.26
.
Deut.
10.12
.
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
;
that
is
,
with
thy
will
,
and
with
all
thy
affections
.
The
will
is
the
chiefest
power
of
the
soul
,
as
the
heart
is
the
principal
part
of
the
body
;
Mat.
8.
and
it
commands
all
the
affections
as
the
Centurion
did
his
servants
;
Job
27.6
.
sometimes
't
is
put
for
the
conscience
,
1
Joh.
3.20
.
If
our
heart
condemn
us
,
God
is
greater
●han
our
heart
,
and
knoweth
all
things
;
that
is
,
if
our
conscience
condemn
us
justly
,
then
our
case
must
be
assuredly
sad
,
because
God
knows
much
more
by
us
than
we
know
by
our selves
,
and
can
charge
us
with
many
sins
that
conscience
is
not
privy
to
;
Psal.
19
12.
sometimes
't
is
put
for
the
memory
,
Psal.
119.11
.
Thy
word
have
I
hid
in
my
heart
;
that
is
,
in
my
memory
.
So
Luke
2.19
.
But
here
't
is
taken
comprehensively
for
the
whole
soul
,
with
all
its
powers
,
noble
faculties
and
endowments
,
together
with
their
several
operations
;
all
which
are
to
be
watched
over
.
With
all
diligence
;
or
as
the
Hebrew
runs
,
With
all
keeping
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shamar
signifies
,
Cato
,
Cicero
,
Seneca
,
Socrates
,
and
others
,
have
laid
down
excellent
rules
for
the
government
of
the
outward
man
;
but
n
one
for
the
government
of
the
heart
.
to
keep
with
watch
and
ward
.
A
Christian
is
to
keep
a
perpetual
guard
about
his
heart
.
A
Lapide
notes
,
that
the
Hebrew
word
is
borrowed
from
military
affairs
.
We
should
keep
our
hearts
as
soldiers
keep
a
Garrison
,
with
watch
and
ward
.
Lavater
jumps
with
him
,
and
tells
us
,
that
the
word
Shamar
is
taken
from
a
besieged
Garrison
,
begirt
by
many
enemies
without
,
and
in
danger
of
being
betrayed
by
treacherous
Citizens
within
;
in
which
danger
the
soldiers
upon
pain
of
death
are
commanded
to
watch
.
Junius
reads
the
word
thus
,
Keep
thy
heart
;
Supra
omnem
custodiam
,
above
all
keeping
.
So
Hierom
reads
,
Prae
omni
custodia
,
above
all
keeping
keep
thy
heart
;
that
is
,
keep
,
keep
,
watch
,
watch
,
&c.
So
Rhodolphus
reads
it
,
Prae
omni
custodia
;
and
so
we
read
it
in
the
Margin
of
our
Bibles
.
And
the
Syriack
reads
it
in
the
same
manner
that
our
English
doth
.
Cum
omni
cautione
,
with
all
caution
and
wariness
we
are
to
keep
our
hearts
.
O
,
what
guards
and
double
guards
!
O
,
what
watches
,
and
double
watches
should
men
put
upon
their
hearts
!
These
words
keeping
,
keep
,
import
both
a
universal
watchfulness
over
the
heart
,
and
a
diligent
watchfulness
over
the
heart
,
and
a
constant
watchfulness
over
the
heart
;
and
thrice
happy
are
those
persons
who
keep
such
a
watch
upon
their
hearts
.
A
man
is
to
keep
his
eye
,
and
keep
his
mouth
,
and
keep
his
feet
;
but
above
all
keeping
,
he
is
to
keep
his
heart
.
'T
is
a
duty
incumbent
upon
every
Christian
to
keep
his
own
heart
;
Keep
thy
heart
,
Thy self
;
thou
mayest
make
another
thy
Park-keeper
,
or
thy
House-keeper
,
or
thy
Shop-keeper
,
or
thy
Cash-keeper
,
or
thy
Horse-keeper
,
or
thy
Nurse-keeper
;
but
thou
must
be
thy
own
Heart-keeper
.
Keep
thy
heart
with
all
diligence
;
some
understand
this
of
all
kind
of
watchfulness
.
The
Hebrew
word
is
applyed
to
several
sorts
of
keeping
.
As
,
First
,
It
is
applyed
to
those
that
are
the
keepers
of
a
prison
,
Gen.
39.21
,
22
,
23
So
Job
7.12
.
where
dangerous
Fellons
or
Malefactors
are
to
be
looked
to
,
that
they
don't
break
away
,
1
King
.
20.39
.
Keep
this
man
;
so
Joseph
was
made
the
Keeper
of
the
prison
.
The
Hebrew
word
is
the
same
with
that
,
in
Prov.
4.23
.
Now
,
O
●ow
diligent
!
how
vigilant
are
men
in
looking
after
their
prisoners
?
even
so
should
we
be
in
looking
after
our
hearts
,
&c.
Secondly
,
It
signifies
to
keep
,
as
men
would
keep
a
besieged
Garrison
,
Hab.
2.1
.
or
City
,
or
Castle
,
in
time
of
war
.
So
't
is
used
in
that
,
Hab.
2.1
.
Now
,
what
strong
guards
,
what
watchful
guards
do
men
keep
up
at
such
a
time
?
A
gracious
heart
is
Christ's
Fort-royal
.
Now
,
against
this
Fort
Satan
will
imploy
the
utmost
of
his
strength
,
art
&
craft
;
and
therefore
how
highly
does
it
concern
every
Christian
to
keep
a
strong
guard
,
a
constant
guard
about
his
heart
.
But
,
Thirdly
,
It
signifies
to
keep
,
as
the
Priests
and
Levites
kept
the
Sanctuary
of
God
,
the
Temple
of
God
,
and
all
the
holy
things
that
were
committed
to
their
charge
:
So
the
word
is
often
used
by
the
Prophet
,
Ezek.
44.8
,
15
,
16
,
&c.
The
Temple
,
and
all
the
vessels
of
the
Temple
were
to
be
kept
pure
,
and
clean
,
and
sweet
.
Our
hearts
are
the
Temples
of
God
,
the
Temples
of
the
holy
Ghost
;
and
therefore
we
should
alwayes
keep
a
strong
and
diligent
guard
about
them
,
that
nothing
may
pass
in
or
out
,
that
may
be
either
displeasing
,
provoking
or
grieving
to
them
.
But
,
Fourthly
,
The
word
signifies
to
keep
,
as
a
man
keeps
his
life
,
Job
10.12
.
Thy
visitation
hath
preserved
(
here
is
Shamar
)
my
life
.
Now
with
what
care
,
with
what
diligence
,
with
what
labour
,
with
what
watchfulness
do
men
labour
to
preserve
their
natural
lives
?
what
a
guard
,
what
a
watch
do
men
daily
set
about
their
lives
;
the
same
they
should
set
about
their
hearts
.
But
,
Fifthly
,
Men
should
keep
their
hearts
,
as
they
keep
a
rich
treasure
of
money
,
or
jewels
,
or
plate
.
Now
,
to
preserve
a
rich
treasure
,
what
locks
,
what
bolts
,
what
bars
,
All
our
spiritual
riches
are
in
our
hearts
.
A
good
man
may
say
with
Bias
,
omnia
mea
mecum
parto
,
all
my
goods
I
carry
about
with
me
.
what
chains
are
made
use
of
?
Our
hearts
are
jewels
more
worth
than
all
the
Kingdoms
,
Crowns
and
Scepters
of
this
world
.
There
are
few
men
that
know
how
to
value
a
God
,
a
Christ
,
a
Gospel
,
a
Covenant
of
grace
,
a
Heaven
,
or
their
own
hearts
,
as
they
should
.
What
are
mountains
of
gold
,
and
rocks
of
pearl
,
to
the
heart
,
the
soul
of
man
?
The
heart
is
that
pearl
of
price
for
which
a
man
should
venture
his
all
,
and
lay
down
his
all
.
O
then
!
what
a
guard
,
what
a
watch
should
a
man
continually
keep
upon
his
heart
?
The
heart
is
Camera
omnipotentis
Regis
,
the
presence
chamber
of
the
King
of
heaven
;
and
upon
this
account
it
becomes
a
Christian
alwayes
to
keep
a
guard
upon
his
heart
;
he
keeps
his
heart
best
who
keeps
it
as
his
choisest
treasure
,
&c.
But
,
Sixthly
,
Men
should
keep
their
hearts
,
as
a
fond
father
keeps
his
only
child
;
the
fond
father
will
still
keep
his
child
within
doors
,
he
will
still
have
him
under
his
eye
,
and
in
his
presence
,
that
so
no
hurt
,
no
harm
may
befal
him
day
or
night
.
Our
eye
should
be
still
upon
our
hearts
,
or
else
they
will
give
us
the
slip
,
and
play
the
wantons
with
us
.
But
,
Seventhly
,
Men
should
keep
their
hearts
,
as
Lovers
keep
the
love-tokens
that
are
mutually
sent
one
to
another
;
they
love
to
be
often
a
looking
upon
them
,
and
a
thinking
of
them
,
and
a
talking
of
them
;
and
will
be
sure
to
keep
the
strictest
and
the
strongest
guard
upon
them
:
So
a
Christian
should
still
be
a
looking
upon
his
heart
,
and
a
thinking
upon
his
heart
,
and
a
speaking
of
his
heart
(
either
of
the
badness
of
it
,
or
of
the
wants
of
it
)
and
a
keeping
of
the
strictest
and
strongest
guard
upon
his
heart
.
But
,
Eighthly
,
A
man
should
keep
his
heart
as
a
man
keeps
his
house
,
when
he
is
afraid
and
in
danger
of
being
robbed
by
thieves
in
the
night
.
O!
how
wakeful
,
and
watchful
,
and
active
will
a
man
now
be
?
but
what
's
a
man's
house
to
his
heart
?
A
mans
heart
is
in
ten
thousand
times
more
danger
than
his
house
,
and
accordingly
his
guard
should
be
most
about
his
heart
.
But
,
Ninthly
,
A
man
should
keep
his
heart
,
as
men
keep
their
gardens
that
are
full
of
choice
,
rich
,
rare
,
ripe
fruits
and
dowers
.
Now
,
what
care
,
cost
,
and
pains
men
are
at
to
keep
such
gardens
,
you
well
know
:
And
O
,
that
you
did
but
every
day
more
and
more
experimentally
know
what
it
is
to
spend
your
greatest
care
and
pains
about
your
hearts
,
which
are
Christ's
garden
,
his
bed
of
spices
,
where
all
graces
flourish
!
Cant.
4.
ult.
Tenthly
and
last
,
A
man
should
keep
his
heart
,
as
spruce
men
and
women
do
their
fine
cloaths
;
O
,
they
won't
endure
a
speck
,
a
spot
upon
them
!
'T
is
your
wisdom
,
and
O
,
that
you
would
more
and
more
make
it
your
work
to
keep
your
hearts
from
all
sinful
specks
and
spots
!
Let
not
others
be
more
careful
to
keep
their
outsides
clean
,
than
you
are
to
keep
your
insides
clean
;
for
what
are
clean
cloaths
to
a
clean
heart
?
'T
is
better
to
go
to
heaven
in
ragged
cloaths
with
a
clean
heart
,
than
to
go
to
hell
in
fine
cloaths
with
an
unclean
heart
.
Doubtless
that
man
that
makes
it
his
business
to
keep
his
heart
as
men
keep
dangerous
Fellons
or
Traitors
,
or
as
soldiers
keep
their
Garrisons
or
Castles
when
closly
besieged
,
or
as
the
Priests
and
Levites
kept
the
Sanctuary
of
God
,
or
as
a
man
keeps
his
natural
life
,
or
as
a
man
keeps
a
rich
treasure
,
or
as
a
fond
father
keeps
an
only
child
,
or
as
Lovers
keep
their
love-tokens
,
or
as
a
man
keeps
his
house
when
he
is
in
danger
to
be
robbed
,
or
as
a
man
keeps
his
pleasant
garden
,
or
as
spruce
men
and
women
keep
their
fine
cloaths
;
that
man
is
doubtless
a
true
Nathaniel
,
a
man
that
has
a
work
of
God
past
in
power
upon
his
soul
;
yea
that
man
whose
sincere
desires
,
and
whose
gracious
purposes
,
and
fixed
resolutions
,
and
faithful
endeavours
is
to
guard
and
watch
his
heart
,
according
to
the
particulars
we
have
now
hinted
;
that
man
without
a
peradventure
is
a
gracious
man
,
and
one
that
has
the
root
of
the
matter
in
him
,
and
shall
be
happy
to
all
eternity
.
Look
,
as
no
man
can
hear
as
he
would
and
should
,
nor
pray
as
he
would
and
should
,
nor
believe
as
he
would
and
should
,
nor
repent
as
he
would
and
should
,
nor
walk
as
he
would
and
should
;
so
no
man
can
keep
his
heart
as
he
would
and
should
:
but
if
a
man
makes
it
his
great
business
and
work
to
keep
his
heart
,
to
watch
his
heart
,
to
reform
his
heart
,
to
better
his
heart
,
he
is
accepted
of
God
,
and
shall
be
blessed
for-ever
.
'T
is
one
of
the
greatest
and
cleerest
evidences
of
grace
,
for
a
man
to
make
it
his
greatest
business
,
work
and
concernment
in
this
world
,
to
keep
his
heart
alwayes
in
a
gracious
frame
,
Cant.
5.2
.
2
Kings
22.19
.
2
Chron.
32.26
.
James
5.11
.
Eccles.
5.1
,
2.
Col.
3.1
,
2.
2
Cor.
7.11
.
to
keep
his
heart
alwayes
in
a
wakeful
frame
,
in
a
watchful
frame
,
in
a
tender
frame
,
in
a
believing
frame
,
in
a
repenting
frame
,
in
an
humble
frame
,
in
a
patient
frame
,
in
a
serious
frame
,
in
a
heavenly
frame
,
and
in
a
jealous
frame
;
for
the
more
gracious
the
heart
is
,
the
more
suspicious
it
will
be
.
Satan
has
a
strong
party
,
a
numerous
party
,
an
old
party
,
a
subtil
party
in
all
our
hearts
;
and
therefore
it
highly
concerns
us
to
watch
our
hearts
with
a
holy
jealousie
:
O
Sirs
!
God
hath
never
said
,
Above
all
keepings
keep
your
Shops
,
or
above
all
keepings
keep
your
Estates
,
or
above
all
keepings
keep
your
Flocks
,
or
above
all
keepings
keep
your
Bags
,
or
above
all
keepings
keep
your
Friends
,
or
above
all
keepings
keep
your
Bodies
,
or
above
all
keepings
keep
your
Names
,
or
above
all
keepings
keep
your
Conversations
;
but
he
hath
said
,
above
all
keepings
keep
your
hearts
.
Look
,
Fron.
lib.
2.
as
the
heart
is
the
fountain
of
natural
life
,
and
if
it
fail
life
fails
;
and
therefore
it
is
strongly
secured
with
ribs
about
it
,
it
is
guarded
in
a
castle
of
flesh
and
bones
;
so
is
the
soul
the
fountain
of
spiritual
life
,
2
Cor.
7.1
.
1
Thes.
5.13
.
&c.
and
runs
invisibly
through
all
the
body
.
Fountains
were
to
be
kept
pure
by
the
Roman
Laws
of
the
twelve
Tables
;
and
the
heart
that
is
the
spring
and
fountain
of
all
actions
,
is
to
be
kept
pure
by
the
Laws
of
the
great
God
.
Men
keep
the
heart
principally
from
hurt
,
because
every
wound
there
is
mortal
.
O
,
that
men
were
as
wise
for
their
souls
!
God's
eye
is
mainly
upon
the
heart
.
The
heart
well
guarded
and
watcht
,
keeps
all
in
security
.
Alexander
was
safe
while
Antipater
kept
the
watch
;
so
all
within
that
little
world
Man
,
will
be
safe
while
the
heart
is
strongly
guarded
.
The
heart
is
the
fountain
,
the
root
,
the
store-house
,
the
primum
mobile
,
the
great
wheel
that
sets
all
a
going
;
and
therefore
above
all
keepings
keep
your
hearts
.
'T
is
a
foolish
thing
to
watch
the
out-works
,
and
leave
the
Fort-Royal
without
a
guard
;
so
't
is
a
foolish
thing
to
watch
the
out-works
,
the
eye
,
the
ear
,
the
tongue
,
the
hand
,
the
feet
(
though
these
must
all
be
watcht
)
and
to
leave
the
heart
,
which
is
a
Christians
Fort-Royal
,
without
a
guard
.
Omnia
si
perdas
,
animam
servare
memento
.
If
all
things
else
must
needs
be
lost
,
Yet
save
thy
soul
what
e're
it
cost
.
He
that
makes
it
his
business
to
watch
,
and
weep
,
and
sigh
,
and
groan
most
over
his
own
heart
,
he
doubtless
is
in
a
gracious
estate
;
he
that
makes
it
his
work
,
his
daily
work
,
his
greatest
work
,
3
John
2.
his
work
of
works
,
to
keep
a
continual
guard
upon
his
heart
,
he
certainly
is
in
a
blessed
estate
;
he
that
lamentingly
cryes
out
,
O
,
that
my
soul
did
but
prosper
as
my
body
!
O
,
that
my
inward
man
were
but
in
as
good
a
frame
as
my
outward
man
!
O
,
that
this
proud
heart
were
but
more
humble
!
O
,
that
this
hard
heart
were
but
more
softned
!
O
,
that
this
carnal
heart
were
but
more
spiritual
!
O
,
that
this
earthly
heart
were
but
more
heavenly
!
O
,
that
this
unbelieving
heart
were
but
more
believing
!
O
,
that
this
passionate
heart
were
but
more
meek
!
O
,
that
this
slight
heart
were
but
more
sericus
!
O
,
that
this
blind
heart
were
but
more
enlightned
!
O
,
that
this
dull
heart
were
but
more
quickned
!
O
,
my
heart
,
my
heart
!
when
wilt
thou
be
better
?
O
,
my
God
,
my
God!
when
shall
my
heart
be
better
?
O
,
bring
it
into
a
gracious
frame
,
and
for
ever
keep
it
in
a
gracious
frame
!
He
that
thus
lamentingly
cryes
out
of
his
heart
,
he
certainly
has
an
honest
heart
,
and
will
be
happy
for
ever
.
O
Lord
,
my
memory
is
weak
,
and
my
utterance
is
bad
,
and
my
understanding
is
dark
,
and
my
gifts
are
low
,
and
my
affections
are
flat
,
and
my
temptations
are
strong
,
Psa.
39
22
,
23
,
24
and
my
corruptions
are
prevalent
;
but
thou
who
art
the
great
heart
searcher
,
thou
knowest
that
I
would
fain
have
my
heart
in
a
better
temper
;
I
had
rather
have
my
heart
brought
into
a
gracious
frame
,
and
kept
in
a
gracious
frame
,
than
to
have
all
the
riches
of
the
Indies
,
than
to
be
an
Emperor
,
yea
than
to
be
King
over
all
the
earth
.
If
it
be
indeed
thus
with
thee
,
thou
art
blest
,
and
shalt
be
blest
for
ever
,
2
Cor.
8.12
.
For
if
there
be
first
a
willing
mind
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
(
I
know
the
Apostle
speaks
this
in
point
of
alms
,
but
't
is
applicable
to
the
case
in
hand
,
and
to
a
hundred
other
cases
.
)
God
measures
his
people
not
by
their
works
,
but
by
their
wills
;
if
their
wills
be
to
be
more
holy
,
humble
,
heavenly
,
and
to
have
their
hearts
alwayes
in
a
most
gracious
frame
,
then
they
are
accepted
of
God
;
for
every
good
man
is
as
good
in
the
eye
of
God
,
in
the
judgment
of
God
,
and
in
the
account
of
God
,
as
he
would
be
.
Not
long
before
famous
Mr.
Banes
died
,
some
friends
that
were
with
him
in
his
Library
(
which
was
an
excellent
one
)
fell
a
commending
of
it
;
I
,
saith
he
,
there
stand
my
books
,
but
the
Lord
knows
that
for
many
years
lost
past
,
I
have
studied
my
heart
more
than
Books
.
O
,
no
Minister
to
him
,
no
Scholar
to
him
who
studies
his
heart
more
than
his
books
;
nor
no
Christian
to
him
who
studies
his
heart
more
than
his
day-books
,
or
more
than
his
Shop-books
,
or
that
studies
his
heart
more
than
his
counting-house
,
or
that
studies
his
heart
more
than
a
good
bargain
,
&c.
That
man
is
for
heaven
,
and
heaven
is
for
that
man
,
who
makes
it
his
greatest
business
in
this
world
to
watch
his
heart
,
to
guard
his
heart
;
the
hypopocrite
looks
most
to
externals
,
but
the
sincere
Christian
looks
most
to
internals
;
the
hypocrites
main
watch
is
about
his
lips
,
but
a
sincere
Christians
main
watch
is
about
his
heart
;
the
hypocrites
main
work
lyes
without
doors
,
but
the
sincere
Christians
main
work
lyes
within
doors
.
All
know
that
know
any
thing
,
that
both
nature
and
grace
begin
at
the
heart
,
but
art
begins
at
the
face
.
A
painter
doth
not
begin
a
picture
at
the
heart
;
a
picture
hath
but
a
face
,
but
an
outside
.
And
as
nature
begins
at
the
heart
,
but
art
at
the
face
;
so
grace
begins
at
the
heart
,
but
hypocrisie
at
the
face
,
at
the
outside
of
Religion
.
Every
man
is
that
really
that
he
is
inwardly
.
Rom.
2.28
,
29.
He
is
not
a
Jew
which
is
one
outwardly
,
neither
is
that
circumcision
which
is
outward
in
the
flesh
;
but
he
is
a
Jew
which
is
one
inwardly
;
and
circumcision
is
that
of
the
heart
,
in
the
spirit
,
and
not
in
the
letter
,
whose
praise
is
not
of
men
but
of
God
.
Certainly
,
that
man
that
makes
it
his
great
business
to
watch
his
heart
,
and
to
keep
his
heart
alwayes
in
a
gracious
frame
,
that
man
is
a
gracious
man
.
'T
is
true
,
our
hearts
are
like
our
watches
,
seldom
got
to
go
well
;
and
when
they
do
go
well
,
how
hard
a
work
is
it
to
keep
them
going
well
?
The
motions
of
our
watches
are
not
constant
;
sometimes
they
go
faster
,
and
sometimes
they
go
slower
,
and
often
they
stand
in
need
of
mending
.
Though
in
these
and
many
other
respects
,
our
hearts
are
like
our
watches
,
yet
if
we
make
it
our
grand
work
to
keep
a
constant
guard
upon
our
hearts
,
and
our
main
design
in
this
world
to
have
our
hearts
brought
and
kept
in
a
gracious
frame
,
our
spiritual
estate
is
good
,
and
we
shall
be
happy
for
ever
,
&c.
In
my
other
Writings
there
are
variety
of
special
evidences
,
which
the
Christian
Reader
(
if
he
please
,
and
if
need
require
)
may
make
use
of
,
in
order
to
the
further
clearing
up
of
his
gracious
estate
;
and
therefore
let
these
twenty
suffice
at
this
time
.
And
thus
much
for
this
Chapter
,
&c.
CHAP.
III.
Now
in
this
Chapter
I
shall
treat
of
sound
,
saving
repentance
,
of
repentance
unto
Life
;
yea
,
of
that
Evangelical
repentance
that
hath
the
precious
Promises
of
remission
of
sin
and
salvation
running
out
unto
it
.
My
purpose
at
this
time
is
not
to
handle
the
doctrine
of
Repentance
at
large
,
but
only
to
speak
so
far
of
it
as
may
speak
it
out
to
be
evidential
of
the
goodness
and
happiness
of
a
Christians
spiritual
and
eternal
condition
.
NOw
before
I
come
to
open
my self
more
particularly
,
give
me
leave
to
premise
this
in
the
general
,
viz.
That
there
is
a
repentance
that
does
accompany
salvation
,
2
Cor.
7.10
.
For
godly
sorrow
worketh
repentance
to
salvation
not
to
be
repented
of
,
but
the
sorrow
of
the
world
worketh
death
.
Jer.
4.14
.
O
Jerusalem
,
wash
thy
heart
from
wickedness
,
that
thou
mayest
be
saved
.
Acts
11.18
.
When
they
heard
these
things
,
they
held
their
peace
,
and
glorified
God
,
saying
,
Then
hath
God
also
to
the
Gentiles
granted
repentance
unto
life
.
Mat.
18.3
.
And
Jesus
said
,
verily
I
say
unto
you
,
except
you
be
converted
and
become
as
little
children
,
ye
shall
not
enter
into
the
kingdom
of
heaven
.
Acts
3.19
.
Repent
ye
therefore
,
and
be
converted
,
that
your
sins
may
be
blotted
out
,
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
.
Having
premised
thus
much
in
the
general
,
give
me
now
leave
to
say
,
That
there
are
three
parts
of
true
,
sound
,
saving
repentance
,
unto
all
which
forgiveness
of
sin
is
promised
:
And
the
First
is
contrition
or
grief
of
heart
for
sins
committed
.
Now
this
is
called
sometimes
godly
sorrow
,
2
Cor.
7.10
.
and
sometimes
a
contrite
spirit
,
Isa.
66.2
.
and
sometimes
a
broken
and
contrite
heart
,
Psal.
51.17
.
and
sometimes
the
afflicting
of
our
souls
,
Levit.
16.29
.
and
sometimes
the
humbling
of
the
heart
,
2
Chron.
7.14
.
Lamen.
3.20
.
and
sometimes
a
mourning
,
Zech.
12.10
.
and
sometimes
a
weeping
,
Mark
14.72
.
All
repenting
sinners
are
mourning
sinners
.
David
repents
and
waters
his
couch
with
his
tears
,
Psal.
6.6
.
Hezekiah
repents
and
humbles
himself
for
the
pride
of
his
heart
,
2
Chron.
32.26
.
Ephraim
repents
,
and
Ephraim
bemoans
himself
and
smites
upon
his
thigh
,
and
is
even
confounded
,
Jer.
31.18
,
19.
Mary
Magdalen
repents
,
and
weeps
,
and
washes
Christs
feet
with
her
tears
,
Luke
7.38
.
The
Corinthians
repented
,
and
they
were
made
sorry
after
a
godly
manner
,
2
Cor.
7.9
.
Repentance
in
the
Hebrew
is
called
Nacham
,
an
irking
of
the
soul
;
and
in
Greek
Metamelia
,
after
grief
;
and
Metanoia
,
after
wit
;
and
in
the
Latine
,
Poenitentia
.
All
which
do
import
,
that
contrition
or
sorrow
for
sin
,
is
one
part
of
true
repentance
.
O!
the
sighs
,
the
groans
,
the
sobs
,
the
tears
,
that
are
to
be
found
among
repenting
sinners
,
Luth.
Tom.
3.457
.
&c.
Luther
hit
the
Mark
,
when
he
said
,
What
are
all
the
Palaces
of
the
world
,
to
a
contrite
heart
;
yea
,
heaven
and
earth
,
seeing
it
is
the
seat
of
divine
Majesty
?
Secondly
,
'T
is
very
observable
,
that
all
mourning
persons
for
their
sins
,
are
within
the
compass
of
the
promise
of
forgiveness
of
sins
,
Zech.
12.11
.
In
that
day
there
shall
be
a
great
mourning
in
Jerusalem
,
as
the
mourning
of
Hadadrimmon
in
the
valley
of
Megiddo
,
Zech.
13.1
.
In
that
day
there
shall
be
a
fountain
opened
to
the
house
of
David
,
and
to
the
inhabitants
of
Jerusalem
,
for
sin
and
for
uncleanness
,
Jer.
31.18
.
I
have
surely
heard
Ephraim
bemoaning
of
himself
,
&c.
Ver.
20.
I
will
surely
have
mercy
on
him
;
or
as
the
Hebrew
has
it
,
I
will
having
mercy
,
have
mercy
on
him
.
As
soon
as
Ephraims
heart
is
troubled
for
his
sins
,
Gods
bowels
are
troubled
for
Ephraim
;
as
soon
as
Ephraim
,
like
a
penitent
child
,
falls
a
weeping
at
God's
foot
,
God
like
a
tender
indulgent
father
falls
a
bemoaning
of
Ephraim
.
Ephraim
could
not
refrain
from
tears
,
and
God
could
not
refrain
from
opening
his
bowels
of
mercy
towards
him
.
So
Isa.
57.15
.
And
how
can
the
contrite
heart
be
indeed
revived
and
cheered
without
forgiveness
of
sins
,
without
a
pardon
in
the
bosom
?
Melancthon
makes
mention
of
a
godly
woman
,
who
having
upon
her
death-bed
been
in
much
conflict
,
and
afterwards
much
comforted
,
brake
out
into
these
words
:
Now
,
and
not
till
now
,
did
I
understand
the
meaning
of
these
words
,
Thy
sins
are
forgiven
.
There
is
no
comfort
to
that
which
arises
from
the
sense
of
forgiveness
,
Isa.
40.1
,
2.
Comfort
ye
,
comfort
ye
my
people
,
saith
your
God
;
speak
ye
comfortably
to
Jerusalem
,
and
cry
unto
her
that
her
iniquities
are
pardoned
.
And
why
is
the
mourning
soul
pronounced
the
blessed
soul
,
(
Mat.
5.4
.
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
)
but
because
the
mourning
soul
is
the
pardoned
soul
?
But
what
is
that
sorrow
or
mourning
for
sin
,
Qu.
that
is
a
part
of
true
repentance
?
The
resolution
of
this
question
is
very
necessary
for
the
preventing
of
all
soul-deceits
and
mistakes
,
and
for
the
quieting
,
setling
and
satisfying
of
souls
truly
penitent
;
and
therefore
I
shall
give
these
eight
following
Answers
to
it
.
First
,
It
is
a
sorrow
or
grief
that
is
spiritual
,
that
is
supernatural
;
no
man
is
born
with
godly
sorrow
in
his
heart
,
as
he
is
born
with
a
tongue
in
his
mouth
.
Godly
sorrow
is
a
plant
of
God's
own
planting
,
't
is
a
seed
of
his
own
sowing
,
't
is
a
flower
of
his
own
setting
,
't
is
of
a
heavenly
off-spring
,
't
is
from
God
,
and
God
alone
:
The
spirit
of
mourning
is
from
above
,
't
is
from
a
supernatural
power
and
principle
;
there
is
nothing
that
can
turn
a
heart
of
stone
into
flesh
,
but
the
spirit
of
God
,
Ezek.
36.25
,
26.
Godly
sorrow
is
a
gift
from
God
,
Job
23.16
.
God
makes
my
heart
soft
.
No
hand
but
a
divine
hand
can
make
the
heart
soft
and
tender
under
the
sight
and
sense
of
sin
.
Nature
may
easily
work
a
man
to
mourn
,
and
melt
,
and
weep
,
under
worldly
losses
,
crosses
and
miseries
,
as
it
did
David's
men
,
1
Sam.
30.4
.
But
it
must
be
grace
,
it
must
be
a
supernatural
principle
that
must
work
the
heart
to
mourn
for
sin
.
Secondly
,
godly
sorrow
is
a
sorrow
for
sin
as
sin
,
't
is
a
mourning
rather
for
sin
than
for
smart
;
't
is
not
so
much
for
loss
of
goods
,
lands
,
wife
,
child
,
credit
,
name
,
&c.
but
for
that
a
holy
God
is
offended
,
a
righteous
Law
violated
,
Christ
dishonoured
,
the
Spirit
grieved
,
and
the
Gospel
blemished
,
&c.
Peter's
sorrow
was
godly
,
but
Judas
his
sorrow
was
worldly
;
Peter
mourns
over
the
evil
of
sin
,
but
Judas
mourns
over
the
evil
of
punishment
.
David
mourns
over
his
sin
,
Against
thee
,
thee
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
,
Psal.
51.4
.
And
so
2
Sam.
24.10
.
And
David's
heart
smote
him
after
he
had
numbred
the
people
;
and
David
said
unto
the
Lord
,
I
have
sinned
greatly
in
that
I
have
done
,
and
now
I
beseech
thee
,
O
Lord
,
take
away
the
iniquity
of
thy
servant
,
for
I
have
done
foolishly
.
David
does
not
cry
out
,
take
away
the
threatned
famine
,
but
take
away
the
iniquity
of
thy
servant
;
nor
he
does
not
cry
out
,
take
away
the
enemies
of
thy
servant
,
but
take
away
the
iniquity
of
thy
servant
;
nor
he
does
not
say
,
take
away
the
pestilence
from
the
Land
,
but
take
away
the
iniquity
of
thy
servant
.
But
now
when
Pharaoh
was
under
judgments
,
he
never
cryes
to
the
Lord
to
take
away
his
sins
,
his
pride
,
his
hardness
,
his
obdurateness
,
his
envy
,
his
malice
,
his
hatred
,
&c.
but
he
cryes
out
,
take
away
the
judgment
,
take
away
the
judgment
,
take
away
the
frogs
,
take
away
the
lice
,
take
away
the
caterpillars
,
&c.
But
under
all
these
dreadful
and
amazing
judgments
that
he
was
under
,
such
a
word
as
this
never
fell
from
his
lips
,
take
away
my
sin
,
O
Lord
,
take
away
my
sins
;
thy
judgments
do
terrifie
me
,
but
my
sins
will
damn
me
,
and
therefore
what
ever
becomes
of
my
life
,
kingdom
and
crown
,
take
away
my
sins
and
save
my
soul
.
David
saw
sin
to
be
a
greater
evil
,
than
flying
before
his
enemies
,
or
than
famine
or
pestilence
was
;
and
therefore
he
desires
rather
to
be
rid
of
his
sins
,
than
to
be
rid
of
the
punishment
that
was
due
to
his
sin
;
but
Pharaoh
saw
no
such
evil
in
sin
,
and
therefore
he
cryes
out
,
take
away
the
plague
,
take
away
the
plague
.
And
Job
upon
the
dunghil
cryes
out
,
I
have
sinned
,
what
shall
I
do
unto
thee
,
O
thou
preserver
of
men
?
Job
Job
7.20
.
does
not
cry
out
,
O
,
I
have
lost
all
my
substance
,
I
am
bereaved
of
all
my
children
,
I
am
set
as
naked
upon
the
dunghil
as
ever
I
was
born
;
my
friends
reproach
me
,
my
wife
tempts
me
to
curse
my
God
,
which
is
ten
thousand
times
worse
than
to
curse
my self
;
Satan
persecutes
me
,
and
God
has
not
only
forsaken
me
,
but
is
also
become
a
severe
enemy
to
me
,
&c.
Job
cryes
out
of
his
sin
,
and
not
of
his
sufferings
;
a
deep
sense
of
his
sins
swallows
up
as
it
were
,
all
sense
of
his
sufferings
.
And
so
that
great
Apostle
Paul
does
not
cry
out
,
O
wretched
man
that
I
am
,
that
bonds
attend
me
in
every
place
,
and
that
I
have
neither
house
nor
home
to
go
to
,
and
that
I
am
despised
,
scorned
,
reproached
and
persecuted
,
and
that
I
am
accounted
factious
,
seditious
,
rebellious
,
erronious
,
and
that
I
am
lookt
upon
as
the
off-scouring
of
the
world
,
&c.
O
no
,
but
he
cryes
out
of
his
sin
;
O
wretched
man
that
I
am
!
who
shall
deliver
me
from
this
body
of
death
?
Rom.
7.23
,
24.
So
the
Prophet
Micah
,
I
will
bear
the
indignation
of
the
Lord
,
because
I
have
sinned
,
Micah
7.9
.
Though
of
all
burdens
the
indignation
of
the
Lord
be
the
greatest
burden
,
yet
divine
indignation
is
but
a
light
burden
in
comparison
of
sin
.
A
gracious
soul
can
better
stand
under
the
burden
of
God's
indignation
for
sin
,
than
it
can
stand
under
the
burden
of
sin
it self
,
which
hath
kindled
that
indignation
,
&c.
Thirdly
,
Godly
sorrow
is
a
great
sorrow
,
't
is
a
superlative
sorrow
,
't
is
a
sad
and
serious
sorrow
;
a
sincere
mourning
is
a
deep
mourning
,
it
springs
from
serious
and
deep
apprehensions
of
the
great
anger
and
deep
displeasure
of
God
,
and
of
the
woful
nature
,
demerit
,
burden
,
bitterness
,
vileness
and
filthiness
of
sin
,
&c.
The
blessed
Scripture
seems
to
make
godly
sorrow
a
superlative
sorrow
,
calling
it
a
great
mourning
,
like
the
mourning
of
Hadadrimmon
in
the
valley
of
Megiddo
,
and
a
bitterness
,
as
one
is
in
for
his
first-born
,
Zech.
12.10
,
11.
And
so
the
Church
,
My
bowels
are
troubled
within
me
,
mine
heart
is
turned
within
me
;
for
I
have
grievously
re●elled
,
Lamen.
1.20
.
And
David
watered
his
couch
with
his
tears
,
Psal.
6.6
.
And
Mary
Magdalen
wept
much
,
as
Well
as
she
loved
much
,
Luke
7.
And
Peter
went
out
and
wept
bitterly
,
Mat.
26.
ult.
Clement
observes
,
that
all
the
time
that
Peter
lived
after
this
great
fall
,
he
would
every
night
,
when
he
heard
the
cock
crow
,
fall
upon
his
knees
and
weep
bitterly
.
Hosea
7.14
.
Look
,
as
shallow
brooks
make
the
greatest
noise
,
so
hypocrites
and
formalists
may
howl
,
and
roar
,
and
cry
,
and
make
more
noise
than
the
true
penitent
;
but
yet
the
sorrow
of
a
true
penitent
is
more
inward
,
secret
,
solid
,
still
and
deep
.
As
you
know
the
deepest
Rivers
run
most
silently
,
and
make
least
noise
,
so
the
deepest
sorrow
makes
least
noise
.
The
mourning
of
repenting
souls
,
Ezek.
7.16
.
Isa.
51.20
.
Isa.
59.11
.
under
the
apprehensions
of
their
sins
,
is
like
the
mourning
of
Doves
;
but
the
mourning
of
wicked
men
under
the
apprehension
of
their
sins
,
is
like
the
bellowing
of
Bulls
,
and
roaring
of
Bears
.
Fourthly
,
A
sincere
mourning
is
an
extensive
mourning
,
't
is
an
universal
mourning
.
Godly
sorrow
and
grief
extends
it self
,
not
only
to
some
sins
,
but
to
all
sins
,
great
and
small
.
Look
,
as
a
holy
heart
hates
all
sin
,
so
a
holy
heart
mourns
over
all
sin
that
it
sees
and
knows
to
be
sin
.
God
hates
one
sin
as
well
as
another
,
and
he
has
forbid
one
sin
as
well
as
another
,
and
he
has
revealed
his
wrath
from
heaven
against
one
sin
as
well
as
another
,
and
he
is
provoked
by
one
sin
as
well
as
another
,
and
Christ
is
crucified
by
one
sin
as
well
as
another
,
and
the
Spirit
is
grieved
as
well
by
one
sin
as
by
another
,
and
the
Gospel
is
reproached
by
one
sin
as
well
as
another
,
and
the
conscience
is
wounded
by
one
sin
as
well
as
another
,
and
Satan
is
gratified
by
one
sin
as
well
as
another
,
and
wicked
mens
mouths
are
opened
by
one
sin
as
well
as
another
,
and
young
comers
on
in
Religion
are
stumbled
,
grieved
and
offended
by
one
sin
as
well
as
another
,
and
the
soul
is
endangered
by
one
sin
as
well
as
another
.
An
unsound
heart
may
mourn
for
great
sins
,
that
make
great
wounds
in
his
conscience
and
credit
,
and
that
leave
a
great
blot
upon
his
name
,
or
that
waste
or
rot
his
body
,
or
destroy
his
estate
,
or
that
expose
him
to
publick
scorn
and
shame
,
&c.
Prov.
5
.
8-14
.
but
for
sins
of
omission
,
for
wandring
thoughts
,
idle
words
,
deadness
,
coldness
,
slightness
in
religious
duties
and
services
,
unbelief
,
secret
pride
,
self-confidence
,
and
a
thousand
more
such
gnats
as
these
he
can
swallow
without
any
remorse
.
But
now
godly
sorrow
is
of
a
general
extent
,
it
mourns
as
well
for
small
sins
as
for
great
.
Davids
heart
smote
him
,
as
well
for
cutting
off
the
lap
of
Saul's
garment
,
as
it
did
for
killing
of
Uriah
with
the
sword
.
A
gracious
soul
weeps
over
many
sins
,
that
none
can
charge
upon
him
but
God
and
his
own
conscience
,
Psal.
19.12
.
O
cleanse
thou
me
from
secret
faults
.
Yea
,
let
me
say
that
godly
sorrow
and
grief
extends
not
only
to
a
man
's
own
sins
,
but
also
to
the
sins
of
others
as
well
as
his
own
,
Ezek.
9.4
,
5.
And
this
you
may
see
also
in
David
,
Psal.
119.53
,
136
,
158.
And
in
Jeremiah
,
Jer.
9.1
,
2
,
3.
And
in
Paul
,
Phil.
3.18
.
And
in
Lot
,
2
Pet.
2.7
,
8.
And
if
you
please
to
turn
to
my
Treatise
on
Holiness
,
you
may
see
seven
special
arguments
for
this
their
practise
,
Page
139
to
pag.
145.
and
therefore
a
touch
in
this
place
may
suffice
.
Fifthly
,
Godly
sorrow
is
a
lasting
sorrow
,
't
is
a
durable
sorrow
;
as
long
as
a
Christian
continues
sinning
,
he
can't
but
continue
mourning
.
David's
sins
were
alwayes
before
him
,
Psal.
51.3
.
though
his
Absalom
nor
his
Bathsheba
were
not
ever
before
him
.
Godly
sorrow
will
every
day
follow
sin
hard
at
hells
.
Look
,
as
a
wicked
man
(
in
respect
of
his
desire
and
will
to
sin
)
would
sin
for
ever
,
if
he
should
live
for
ever
;
so
I
may
say
,
if
a
godly
man
should
live
for
ever
,
he
would
sorrow
for
ever
.
After
Paul
had
been
converted
many
years
(
some
think
fourteen
)
you
shall
find
him
a
mourning
and
lamenting
over
his
sins
,
Rom.
7.
An
ingenious
child
will
never
cease
mourning
,
till
he
ceases
from
offending
an
indulgent
father
.
Though
sin
and
godly
sorrow
were
never
born
together
,
yet
whilst
a
believer
lives
in
this
world
,
they
must
live
together
.
And
indeed
holy
joy
and
godly
sorrow
are
no
wayes
inconsistent
,
Psal.
2.11
.
yea
,
a
godly
man's
eyes
are
alwayes
fullest
of
tears
,
when
his
heart
is
fullest
of
holy
joy
,
&c.
A
man
may
go
joying
and
mourning
to
his
grave
,
yea
to
heaven
at
the
same
time
.
But
now
the
sorrow
,
the
grief
of
wicked
men
for
sin
,
't
is
like
a
morning
cloud
,
or
the
early
dew
,
or
the
crackling
of
thorns
under
a
pot
,
or
a
Post
that
quickly
passeth
by
,
or
a
dream
that
soon
vanisheth
,
or
like
a
tale
that
is
told
,
&c.
their
sorrowful
hearts
and
mournful
eyes
soon
dry
up
together
.
As
you
may
see
in
Esau
,
Ahab
,
Pharaoh
and
Judas
;
but
the
streams
of
godly
sorrow
will
last
and
run
,
as
long
as
sin
hangs
upon
us
,
and
dwells
in
us
,
1
Cor.
15.9
.
I
am
the
least
of
the
Apostles
,
that
am
not
meet
to
be
called
an
Apostle
,
because
I
persecuted
the
Church
of
God
.
Psal.
25.7
.
Remember
not
the
sins
of
my
youth
,
nor
my
transgressions
.
David
prayeth
to
the
Lord
,
not
only
to
forgive
but
also
to
forget
,
both
the
sins
of
his
youth
,
and
the
sins
of
his
age
.
David
remembred
all
his
faults
,
both
of
former
and
of
later
times
.
David
was
well
in
years
when
he
defiled
himself
with
Bathsheba
;
and
this
he
remembers
and
mourns
over
,
Psal.
51.
And
't
is
very
observable
,
that
God
charged
his
people
for
to
remember
old
sins
,
Deut.
9.7
.
Remember
and
forget
not
how
thou
provokedst
the
Lord
thy
God
to
wrath
in
the
wilderness
.
Repentance
is
a
grace
,
and
must
have
its
daily
operation
as
well
as
other
graces
,
witness
the
very
covenant
of
grace
it self
,
Ezek.
16.62
,
63.
I
will
establish
my
covenant
with
thee
,
and
thou
shalt
know
that
I
am
the
Lord
,
that
thou
mayest
remember
and
be
confounded
,
and
never
open
thy
mouth
any
more
,
because
of
thy
shame
,
when
I
am
pacified
towards
thee
for
all
that
thou
hast
done
.
Certainly
a
true
penitent
can
no
more
satisfie
himself
with
one
act
of
repentance
,
than
he
can
satisfie
himself
with
one
act
of
faith
,
or
or
with
one
act
of
hope
,
or
with
one
act
of
love
,
or
with
one
act
of
humility
,
or
with
one
act
of
patience
,
or
with
one
act
of
self-denial
.
Godly
sorrow
is
a
Gospel-grace
that
will
live
and
last
as
well
and
as
long
as
other
graces
,
't
is
a
spring
that
in
this
life
can
never
be
drawn
dry
.
Sixthly
,
Godly
sorrow
is
a
divorcing
sorrow
,
it
divorces
the
heart
from
sin
,
it
breaks
that
ancient
league
that
has
been
between
the
heart
and
sin
;
It
is
an
excellent
saying
of
Austin
,
He
doth
truly
bewail
the
sins
he
hath
committed
,
who
never
commits
the
sins
he
hath
bewailed
.
there
is
a
strong
firm
league
between
every
sinner
and
his
sin
,
Isa.
28.15
,
18.
but
when
godly
sorrow
enters
,
it
dissolves
that
league
,
it
separates
between
a
sinner
and
his
sin
,
it
sets
the
soul
at
an
everlasting
distance
from
sin
.
The
union
between
the
root
and
the
branches
,
the
foundation
and
the
building
,
the
head
and
the
members
,
the
father
and
the
child
,
the
husband
and
the
wife
,
the
body
and
the
soul
are
all
neer
,
very
neer
unions
;
yet
that
between
a
sinner
and
his
sin
seems
to
be
a
neerer
union
.
Observable
is
the
story
of
Phaltiel
.
2
Sam.
3.14
,
15
,
16.
You
know
when
David
had
married
Michol
,
Saul
injuriously
gave
her
to
another
;
but
when
David
came
to
the
crown
,
and
sent
forth
his
Royal
commands
that
his
wife
should
be
brought
to
him
,
her
husband
dares
not
but
obey
,
brings
her
on
her
journey
,
and
then
not
without
great
reluctancy
of
spirit
,
takes
his
leave
of
her
.
But
what
was
Phaltiel
weary
of
his
wife
,
that
he
now
forsakes
her
?
O
no
,
he
was
enforced
,
and
though
she
was
gone
,
yet
he
had
many
a
sad
thought
about
parting
with
her
,
and
he
never
leaves
looking
till
he
sees
her
as
far
as
Baharim
,
weeping
and
bemoaning
her
absence
.
Just
thus
stands
the
heart
of
every
unregenerate
man
towards
his
sins
,
as
Phaltiel's
heart
stood
towards
his
wife
.
But
when
the
springs
of
godly
sorrow
rise
in
the
soul
,
the
league
,
the
friendship
,
the
union
that
was
between
the
sinner
and
his
sins
,
comes
to
be
dissolved
and
broken
in
pieces
,
Hosea
14.8
.
All
godly
sorrow
sets
the
heart
against
sin
;
he
that
divinely
mourns
over
sin
,
can't
live
in
a
course
of
sin
;
when
of
all
bitters
God
makes
sin
to
be
the
greatest
bitter
to
the
soul
,
then
the
soul
bids
an
everlasting
farewel
to
sin
;
now
the
soul
in
good
earnest
bids
adieu
to
sin
for
ever
.
O
Sirs
!
☜
this
is
a
most
certain
Maxim
(
to
live
and
die
with
)
that
either
a
mans
sins
will
make
an
end
of
his
mourning
,
or
else
his
mourning
will
make
an
end
of
his
sin
;
for
he
that
holds
on
sinning
,
will
certainly
leave
off
mourning
(
no
man
can
make
a
trade
of
sin
,
and
yet
keep
his
heart
in
a
mourning
frame
)
but
he
that
holds
on
mourning
for
sin
,
will
certainly
leave
off
the
trade
of
sin
,
holy
grief
for
sin
,
will
sooner
or
later
break
off
all
leagues
and
friendships
with
sin
.
Isa.
59.1
,
2.
As
sin
makes
a
separation
between
God
and
a
man's
soul
,
so
godly
sorrow
makes
a
separation
between
a
man's
soul
and
his
sin
.
All
holy
mournings
over
sin
,
will
by
degrees
issue
in
the
wasting
and
weakning
of
the
strength
and
power
of
sin
,
nothing
below
the
death
and
destruction
of
sin
will
satisfie
that
soul
that
truly
mourns
over
sin
.
But
now
,
though
you
may
find
an
unsound
heart
sometimes
a
lamenting
over
his
sins
,
yet
you
shall
never
find
him
a
leaving
off
his
sins
.
Pharaoh
lamented
over
his
sin
,
crying
out
,
I
have
sinned
,
Exod.
9.27
.
&
10.16
.
the
Lord
is
righteous
,
and
I
and
my
people
are
wicked
.
And
again
,
Then
Pharaoh
called
for
Moses
and
for
Aaron
in
haste
,
and
he
said
,
I
have
sinned
against
the
Lord
your
God
,
and
against
you
.
But
though
you
find
him
here
lamenting
and
complaining
over
his
sin
,
yet
you
never
find
him
leaving
or
forsaking
of
his
sin
.
So
Saul
could
cry
out
,
he
had
sinned
,
but
yet
he
still
continued
in
his
sin
;
he
acknowledged
that
he
did
evil
in
persecuting
of
David
,
and
yet
he
still
held
on
persecuting
of
him
.
An
unsound
heart
mourns
over
sin
,
and
yet
he
holds
on
in
a
course
of
sin
;
he
sins
and
mourns
,
and
mourns
and
sins
,
and
commonly
all
his
mourning
for
sin
does
but
the
more
imbolden
him
in
a
way
of
sin
;
but
the
gracious
soul
sayes
with
Job
,
Job
34.32
.
If
I
have
done
iniquity
,
I
will
do
it
no
more
.
He
laments
over
sin
and
leaves
it
,
he
confesses
it
and
forsakes
it
,
and
he
is
as
willing
to
forgo
it
,
as
he
is
willing
that
God
should
forgive
it
.
Seventhly
,
All
(
and
if
you
please
I
shall
give
you
many
things
in
one
)
godly
sorrow
is
the
fruit
and
effect
of
Evangelical
faith
,
it
flows
from
faith
as
the
stream
from
the
fountain
,
the
branch
from
the
root
,
and
the
effect
from
the
cause
,
Zech.
12.10
.
They
shall
look
upon
him
whom
they
have
pierced
,
and
shall
mourn
for
him
,
as
one
mourneth
for
his
only
son
,
and
shall
be
in
bitterness
for
him
,
as
one
that
is
in
bitterness
for
his
first-born
.
Look
,
as
all
legal
sorrow
flows
from
a
legal
faith
,
as
you
may
see
in
Ahab's
and
the
Ninevites
,
so
all
Evangelical
sorrow
flows
from
an
Evangelical
faith
;
They
shall
look
upon
him
whom
they
have
pierced
,
and
mourn
.
All
gracious
mourning
flows
from
looking
,
from
believing
;
nothing
breaks
the
heart
of
a
sinner
like
a
look
of
faith
;
all
tears
of
godly
sorrow
drop
from
the
eye
of
faith
;
godly
sorrow
rises
and
falls
,
as
faith
rises
and
falls
;
faith
and
godly
sorrow
are
like
the
fountain
and
the
floud
,
which
rise
and
fall
together
.
The
more
a
man
is
able
by
faith
to
look
upon
a
pierced
Christ
,
the
more
his
heart
will
mourn
over
all
the
dishonours
that
he
has
done
to
Christ
;
the
more
deep
and
wide
the
wounds
are
that
faith
shews
me
in
the
heart
and
sides
of
Christ
,
the
more
my
heart
will
be
wounded
for
sining
against
Christ
.
Again
,
godly
sorrow
is
not
an
enemy
,
but
a
friend
to
holy
joy
.
I
have
read
of
a
holy
man
,
who
lying
upon
his
sick
bed
,
and
being
askt
which
were
his
joyfullest
dayes
that
ever
he
had
,
cryed
out
,
O
give
me
my
mourning
dayes
,
give
me
my
mourning
dayes
again
,
for
they
were
the
joyfullest
dayes
that
ever
I
had
.
The
higher
the
springs
of
godly
sorrow
rise
,
the
higher
the
tydes
of
holy
joy
rise
;
his
graces
will
flourish
most
,
who
Evangelically
mourns
most
.
Grace
alwayes
thrives
best
in
that
garden
(
that
heart
)
that
is
watered
most
with
the
tears
of
godly
sorrow
.
He
that
grieves
most
for
sin
,
will
rejoyce
most
in
God
;
and
he
that
rejoyces
most
in
God
,
will
grieve
most
for
sin
.
Again
,
the
more
a
man
apprehends
of
the
love
of
God
,
and
of
the
love
of
Christ
;
and
the
more
a
man
tastes
and
is
assured
of
the
love
of
the
Father
,
and
of
the
love
of
the
Son
,
the
more
that
person
will
grieve
and
mourn
,
that
he
has
offended
,
provoked
and
grieved
such
a
Father
,
and
such
a
Son
.
Remember
this
,
as
a
man's
assurance
of
peace
and
reconciliation
with
God
rises
,
so
his
grief
for
sin
rises
;
the
more
clear
and
certain
evidences
a
man
has
of
the
love
and
favour
of
God
to
his
soul
,
the
more
that
man
will
grieve
and
mourn
for
sinning
against
such
a
God
.
There
is
nothing
that
thaws
and
melts
the
heart
,
that
softens
and
breaks
the
heart
,
like
the
warm
beams
of
divine
love
;
as
you
may
see
in
the
case
of
Mary
Magdalen
,
Luk.
7.
she
loved
much
,
and
she
wept
much
,
for
much
was
forgiven
her
;
a
sight
of
the
free
grace
and
love
of
Christ
towards
her
,
in
an
act
of
forgiveness
,
broke
her
heart
all
in
pieces
.
A
man
can't
stand
under
the
shinings
of
divine
love
with
a
frozen
heart
,
nor
yet
with
dry
eyes
;
the
more
a
man
sees
of
the
love
of
Christ
,
and
the
more
a
man
tastes
and
enjoys
of
the
love
of
Christ
,
the
more
that
man
will
grieve
and
mourn
for
all
the
dishonours
that
he
has
done
to
Christ
.
The
more
an
ingenious
child
sees
,
and
tastes
,
and
enjoys
of
his
fathers
love
,
the
more
he
grieves
and
mourns
that
ever
he
should
offend
such
a
father
,
or
provoke
such
a
father
,
who
has
been
so
loving
and
indulgent
towards
him
.
Injuries
done
to
a
friend
cut
deep
,
and
the
more
near
,
and
dear
,
and
beloved
a
man's
friend
is
to
him
,
the
more
a
man
is
afflicted
and
troubled
for
any
wrongs
or
injuries
that
are
done
to
him
;
and
just
so
't
is
between
God
and
a
gracious
soul
.
The
free
love
and
favour
of
God
,
and
his
unspeakable
goodness
and
mercy
manifested
in
Jesus
Christ
to
poor
sinners
,
is
the
very
spring
and
fountain
of
all
Evangelical
sorrow
;
nothing
breaks
the
heart
of
a
poor
sinner
like
the
sight
of
God's
free
love
in
a
Redeemer
.
A
man
can't
seriously
look
upon
the
firstness
,
the
freeness
,
the
greatness
,
the
unchangeableness
,
the
everlastingness
,
and
the
matchlessness
of
God's
free
favour
and
love
in
Christ
,
with
a
hard
heart
,
or
with
dry
eyes
,
Ezek.
36.31
.
compared
with
vers.
25
,
26.
O!
who
is
there
that
has
but
one
spark
of
ingenuity
,
that
can
read
over
that
heart-breaking
Scripture
with
dry
eyes
?
Isa.
43.22
,
23
,
24.
See
Isa.
57.17
,
18
,
19.
But
thou
hast
not
called
upon
me
,
O
Jacob
,
but
thou
hast
been
weary
of
me
,
O
Israel
;
thou
hast
not
brought
me
the
small
cattel
of
thy
burnt
offerings
,
neither
hast
thou
honoured
me
with
thy
sacrifices
,
I
have
not
caused
thee
to
serve
with
an
offering
,
nor
wearied
thee
with
incense
;
thou
hast
bought
me
no
sweet
cane
with
money
,
neither
hast
thou
filled
me
with
the
fat
of
thy
sacrifices
,
but
thou
hast
made
me
to
serve
with
thy
sins
,
thou
hast
wearied
me
with
thine
iniquities
,
Now
a
man
would
think
,
after
all
this
horrid
abuse
put
upon
God
,
this
would
certainly
follow
:
Therefore
I
will
plague
and
punish
thee
,
therefore
my
wrath
shall
smoak
against
thee
,
therefore
my
soul
shall
abhor
thee
,
therefore
I
will
shut
up
my
loving
kindness
in
displeasure
against
thee
,
therefore
I
will
shew
no
more
mercy
towards
thee
,
therefore
I
will
hide
my
face
for
ever
from
thee
,
therefore
I
will
take
vengeance
on
thee
,
therefore
I
will
rain
hell
out
of
heaven
upon
thee
,
&c.
O!
but
read
and
wonder
,
read
and
admire
,
read
and
stand
amazed
and
astonished
,
read
and
refrain
from
tears
if
thou
canst
,
ver.
25.
I
,
even
I
am
he
that
blotteth
out
thy
transgressions
for
mine
own
sake
,
and
will
not
remember
thy
sins
.
The
Prophets
expression
in
that
,
Zech.
12.10
.
is
very
observable
;
They
shall
look
upon
him
whom
they
have
pierced
,
and
they
shall
mourn
for
him
,
as
one
that
mourneth
for
his
only
son
.
Now
't
is
observable
in
a
fathers
mourning
for
an
only
son
,
there
is
nothing
but
pure
love
,
sincere
love
,
hearty
love
;
but
in
a
sons
mourning
for
his
father
,
there
may
be
and
often
is
a
great
deal
of
self-love
,
self-respect
,
because
the
child
may
run
and
read
in
his
father's
death
,
his
own
loss
,
his
own
ruin
,
his
own
undoing
;
but
in
the
father's
mourning
for
an
only
son
,
a
man
may
run
and
read
the
integrity
,
purity
,
and
ingenuity
of
the
father's
love
;
and
't
is
only
such
a
love
as
this
as
sets
the
soul
a
mourning
and
a
lamenting
over
a
crucified
Christ
.
The
thoughts
and
fears
of
wrath
,
of
hell
,
and
of
condemnation
,
works
unsound
hearts
to
mourn
;
but
't
is
the
sight
of
a
bleeding
,
dying
Saviour
that
sets
ingenious
,
gracious
souls
a
mourning
.
Eighthly
and
lastly
,
Godly
sorrow
,
grief
or
mourning
,
may
be
known
by
the
inseparable
concomitants
or
companions
that
attend
it
and
wait
on
it
,
2
Cor.
7.11
.
and
they
are
these
seven
.
First
,
What
carefulness
or
study
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
Concomitant
of
godly
sorrow
.
the
word
notes
the
serious
intention
of
the
mind
,
and
the
diligence
and
dexterity
of
the
soul
in
shunning
and
avoiding
sin
,
and
arming
of
the
soul
against
all
occasions
and
temptations
thereunto
.
The
great
care
of
the
repenting
soul
is
to
leave
all
sin
,
to
shake
off
all
sin
,
to
avoid
all
sin
,
and
to
weaken
,
and
subdue
,
and
bring
under
all
sin
.
O!
the
care
,
the
caution
,
the
circumspection
,
the
vigilancy
,
the
strivings
and
the
strugglings
of
the
repenting
soul
against
temptations
and
corruptions
.
2.
Concomitant
of
godly
sorrow
.
Secondly
,
Yea
what
clearing
of
your selves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Apology
or
defence
;
which
is
not
done
either
by
denying
of
sin
,
or
by
excusing
of
sin
committed
,
but
by
confession
of
sin
,
As
the
child
makes
his
defence
and
apology
to
his
father
,
not
by
denying
or
defending
his
faults
,
but
by
confessing
and
disclaiming
of
them
;
so
does
the
penitent
soul
carry
it
towards
God
.
and
disliking
of
sin
,
and
bewailing
of
sin
,
and
by
walking
quite
cross
and
contrary
to
the
sin
confessed
,
disliked
and
bewailed
;
as
Zacheus
did
,
Luke
19.8
.
and
as
the
Jailor
did
,
Acts
16.33
.
The
true
penitent
has
no
ways
to
cleer
himself
,
but
by
arraigning
,
judging
and
condemning
of
himself
,
1
Cor.
11.31
.
For
if
we
would
judge
our selves
,
we
should
not
be
judged
.
When
men
judge
themselves
,
and
condemn
themselves
,
God
is
prevented
,
and
the
Devil
defeated
,
as
having
nothing
to
say
against
them
but
what
they
have
said
before
;
☞
when
men
acknowledge
their
sins
,
and
aggravate
their
sins
,
and
pass
the
sentence
of
condemnation
upon
themselves
for
their
sins
,
they
shall
find
their
acquittance
from
them
fairly
drawn
in
the
bloud
of
Christ
.
Repentance
for
sin
takes
off
the
guilt
of
sin
,
and
sin
bewailed
is
as
if
it
had
never
been
committed
;
and
this
becomes
the
soul's
Apology
,
Ezek.
18.21
,
22.
3.
Concomitant
of
godly
sorrow
.
Thirdly
,
Yea
what
indignation
or
stomack
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wrath
unto
grief
;
it
notes
the
very
rising
of
the
stomack
with
rage
,
and
a
being
angry
unto
fretting
,
fuming
and
sickness
.
Again
,
it
notes
the
very
heighth
of
anger
and
rage
.
The
true
penitent
is
not
so
exceeding
angry
with
himself
for
any
thing
,
as
he
is
angry
with
himself
for
his
sins
.
Indignation
here
imports
the
turning
of
all
the
passions
of
the
soul
wholly
against
sin
.
There
are
no
men
in
the
world
so
hot
and
angry
against
themselves
for
their
sins
,
Isa.
2.20
.
as
penitents
are
;
witness
those
that
polluted
the
Idols
that
they
had
perfumed
,
Isa.
30.22
.
witness
David
,
Psal.
73.22
.
witness
Ephraim
,
Hosea
14.8
.
and
witness
Paul
,
Rom.
7.22
,
23.
There
are
none
that
fret
,
and
fume
,
and
chafe
at
themselves
for
sin
,
as
penitent
souls
do
;
there
are
none
that
loath
themselves
,
that
abhor
themselves
,
and
that
are
weary
of
themselves
,
upon
the
account
of
their
sins
,
like
penitent
souls
.
'T
is
not
this
thing
,
nor
that
,
nor
this
enemy
,
nor
that
,
nor
this
party
,
nor
that
,
nor
this
design
,
nor
that
;
but
sin
that
is
the
main
,
the
grand
object
of
a
penitents
hatred
,
scorn
,
wrath
,
rage
,
reproach
,
disgrace
and
contempt
,
&c.
He
that
would
be
angry
and
sin
not
,
must
be
angry
at
nothing
but
sin
.
If
some
men
would
but
spend
more
of
their
anger
and
indignation
against
their
sins
,
they
would
not
be
so
angry
as
they
are
with
their
brethren
,
that
in
disputable
things
differ
from
them
.
Fourthly
,
Yea
what
fear
of
God's
displeasure
,
4.
Concomitant
of
godly
sorrow
.
and
of
doing
any
more
so
wickedly
before
the
Lord
.
Penitent
souls
are
of
all
souls
the
most
trembling
souls
,
the
most
timerous
souls
,
Prov.
28.14
.
Blessed
is
the
man
that
feareth
alwayes
.
The
penitent
Christian
has
still
a
jealous
eye
upon
his
own
heart
,
words
and
wayes
;
he
is
very
apt
to
suspect
a
snake
under
every
flower
,
and
to
fear
a
snare
in
every
creature-comfort
.
The
burnt
child
dreads
the
fire
;
he
that
has
been
once
stung
hates
a
snake
,
he
that
has
been
in
danger
of
drowning
,
trembles
at
the
thoughts
of
going
by
water
;
and
he
that
has
once
broke
his
leg
,
rides
and
walks
with
a
fear
of
diligence
and
vigilancy
all
his
life
after
.
I
have
read
of
the
Dove
,
that
she
is
afraid
of
every
feather
that
hath
grown
upon
a
Hawk
;
the
very
sight
of
any
of
the
Hawks
feathers
,
brings
as
much
terror
upon
her
,
as
if
she
saw
the
Hawk
her self
;
such
a
native
dread
is
(
it
seems
)
implanted
in
her
,
that
it
detests
and
abhors
the
very
sight
of
any
such
feather
.
In
every
penitent
God
implants
such
a
holy
fear
,
such
a
filial
fear
,
such
a
reverential
fear
,
such
a
fear
of
diligence
and
vigilancy
,
that
the
penitent
Christians
heart
rises
,
detests
and
abhors
,
not
only
gross
sins
,
but
the
least
motions
,
inclinations
and
temptations
to
sin
.
They
that
have
paid
dear
for
past
guilt
,
that
have
known
what
an
aking
heart
,
a
wounded
conscience
,
and
a
bleeding
soul
means
,
that
have
experienced
what
the
frowns
of
God
,
the
threatnings
of
God
,
and
the
wrath
of
God
means
,
will
certainly
beware
of
sin
,
watch
and
war
against
it
,
and
fear
to
fall
into
it
.
5.
Concomitant
of
godly
sorrow
.
Fifthly
,
Yea
what
vehement
desire
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
signifies
such
a
desire
of
fervency
,
that
can
admit
of
no
delay
;
it
notes
such
a
desire
as
produces
diligence
,
activity
,
and
industry
.
The
true
penitent
is
full
of
fervent
and
vehement
desires
to
be
rid
of
his
sins
;
Rachel
was
never
more
vehement
and
fervent
in
her
desires
after
children
,
nor
David
after
the
water
of
the
well
Bethlehem
,
nor
the
hunted
Hart
after
the
water-brooks
,
nor
the
betrothed
Virgin
for
her
marriage
day
,
nor
the
Apprentice
for
his
freedom
,
nor
the
Captive
for
his
ransom
,
nor
the
Soldier
for
the
conquest
,
nor
the
sick
Man
for
his
cure
,
nor
the
condemned
Man
for
his
pardon
,
than
the
true
penitent
is
vehement
and
fervent
in
his
desires
to
have
his
lusts
subdued
,
Rom.
7.22
,
23
,
24
mortified
and
destroyed
.
Many
a
day
have
I
sought
death
with
tears
(
said
blessed
Cowper
)
not
out
of
distrust
,
impatience
or
perturbation
,
but
because
I
am
weary
of
sin
,
and
fearful
of
falling
into
it
.
If
you
ask
the
penitent
,
why
do
you
hear
,
pray
,
read
,
and
apply
your self
so
seriously
,
so
frequently
,
so
unweariedly
,
and
so
constantly
to
all
sin-subduing
administrations
?
he
will
tell
you
,
't
is
out
of
a
vehement
and
fervent
desire
that
he
has
to
he
rid
of
his
sins
.
If
you
ask
him
again
,
why
he
is
so
much
in
complaining
against
sin
,
in
mourning
over
sin
,
and
in
warring
against
sin
?
&c.
he
will
tell
you
,
out
of
a
vehement
and
earnest
desire
that
he
has
to
be
fully
and
finally
delivered
from
sin
.
6.
Concomitant
of
godly
sorrow
.
Sixthly
,
Yea
what
zeal
.
Zeal
is
an
extream
heat
of
all
the
affections
set
against
sin
,
and
working
strongly
towards
God
.
David's
zeal
did
eat
up
his
sin
as
well
as
himself
.
And
Paul
was
as
zealous
in
propagating
the
Gospel
,
as
he
had
been
furious
in
persecuting
of
it
.
Many
mens
zeal
is
hot
and
burning
,
when
scorns
and
reproaches
are
cast
upon
them
;
but
the
penitent
man's
zeal
is
most
hot
and
burning
,
when
Religion
is
scorned
,
Saints
persecuted
,
truth
endangered
,
and
the
great
and
dreadful
name
of
God
blasphemed
,
&c.
The
zeal
of
a
true
penitent
will
carry
him
on
in
a
course
of
godliness
,
and
in
a
course
of
mortification
,
in
spight
of
all
the
diversions
and
oppositions
that
the
world
,
the
flesh
,
and
the
devil
can
make
.
Holy
zeal
is
a
fire
that
will
make
its
way
through
all
things
,
that
stands
between
God
and
the
soul
.
The
true
penitent
is
unchangably
resolved
to
be
hid
of
his
sins
what
ever
it
cost
him
;
who
ever
escapes
,
who
ever
lives
,
he
is
fully
determined
his
lusts
shall
die
for
it
;
only
remember
this
,
though
zeal
should
eat
up
our
sins
,
yet
it
must
not
eat
up
our
wisdom
,
no
more
than
policy
should
eat
up
our
zeal
.
Seventhly
,
Yea
what
revenge
.
The
true
penitent
revenges
himself
upon
himself
for
his
sins
,
7.
Concomitant
of
godly
sorrow
.
not
by
whips
and
scourges
as
the
Papists
do
;
1
Cor.
9.27
.
A
penitent
sinner
loaths
the
very
scars
of
his
sins
after
they
are
healed
,
Nazian.
but
by
buffetting
the
flesh
,
and
bringing
it
into
subjection
by
fasting
and
prayer
,
and
by
crossing
of
his
lusts
,
and
loading
of
them
with
chains
,
and
by
di●●ding
the
sword
of
mortification
against
them
,
and
by
with-holding
from
them
that
fuel
that
might
feed
them
,
and
by
the
use
of
all
other
holy
exercises
,
whereby
the
old
man
,
the
body
of
sin
and
death
may
be
subdued
to
the
obedience
and
discipline
of
the
Spirit
of
God
.
Holy
revenge
will
shew
it self
by
contradicting
of
corrupt
self
,
and
by
a
severe
chastising
and
punishing
of
all
those
instruments
that
have
been
servants
to
the
flesh
;
as
you
may
see
by
the
daughters
of
Israel
in
dedicating
their
looking-glasses
,
by
which
they
had
offended
,
Exod.
38.8
.
to
the
service
of
the
Sanctuary
;
Acts
19.19
.
and
as
you
may
see
by
the
Ephesians
burning
of
their
costly
and
curious
books
before
all
men
;
Luke
7.
and
by
M●ry
Magdalens
wiping
of
Christ's
feet
with
her
hair
,
wherewith
formerly
her
fond
and
foolish
lovers
were
inticed
and
intangled
.
And
the
same
spirit
you
may
see
working
in
Zacheus
,
Luke
19.8
,
9.
and
in
the
Jailor
,
Acts
16.23
,
24
,
29
,
30
,
31
,
33
,
34.
And
so
blessed
Cranmer
thrust
his
right
hand
first
into
the
fire
,
that
being
the
hand
by
which
he
subscribed
the
Popish
Articles
,
revengfully
crying
out
,
This
unworthy
right
hand
,
this
unworthy
right
hand
,
as
long
as
he
could
speak
.
The
common
language
of
holy
revenge
is
this
;
Lord
,
pour
out
all
thy
wrath
,
and
all
thy
fierce
anger
,
and
all
thy
fiery
indignation
,
upon
this
lust
,
and
that
lust
;
Lord
,
bend
thy
bow
,
and
shoot
all
the
arrows
of
thy
displeasure
,
into
the
very
heart
of
my
strong
corruptions
;
Lord
,
when
wilt
thou
rain
hell
out
of
heaven
upon
this
proud
heart
,
this
unbelieving
heart
,
this
unclean
heart
,
this
worldly
heart
,
this
froward
heart
,
this
treacherous
heart
of
mine
,
&c.
I
have
read
of
Hannibal
,
that
when
he
saw
a
pit
full
of
the
bloud
of
his
enemies
,
he
cryed
out
with
much
content
and
delight
,
O
,
beautiful
sight
!
So
when
a
penitent
Christian
sees
his
spiritual
enemies
,
his
strong
corruptions
,
all
in
a
goar
bloud
.
O!
how
delightfully
and
rejoycingly
does
he
cry
out
,
O
,
beautiful
sight
!
O
,
blessed
sight
,
that
ever
I
have
seen
!
Exod.
15.
When
the
children
of
Israel
saw
the
Egyptians
dead
upon
the
Sea-shore
,
then
they
sang
a
song
of
praise
;
the
Application
is
easie
.
O
Sirs
!
let
no
man
deceive
his
own
immortal
soul
;
for
't
is
most
certain
,
that
repentance
to
life
hath
all
these
lively
companions
attending
of
it
.
Sound
repentance
,
and
the
companions
of
it
,
are
born
together
,
and
will
live
and
continue
together
till
the
penitent
soul
changes
earth
for
heaven
,
grace
for
glory
.
And
let
thus
much
suffice
for
the
first
part
of
true
repentance
,
&c.
The
second
part
of
true
repentance
lyes
in
confession
of
sin
,
which
flows
out
of
a
contrite
heart
;
I
mean
,
not
a
bare
,
formal
,
empty
confession
(
such
as
is
common
amongst
the
worst
of
sinners
,
as
that
we
are
all
sinners
,
and
stand
in
need
of
a
Saviour
,
God
help
us
,
God
be
merciful
unto
us
,
&c.
)
but
of
such
a
confession
of
sin
as
ariseth
from
a
true
sight
and
full
sense
of
sin
,
and
from
the
due
apprehensions
of
a
righteous
Law
that
is
transgressed
,
and
a
holy
God
that
is
provoked
,
&c.
When
tongue
and
heart
goes
together
,
when
the
tongue
speaks
out
of
the
abundance
of
the
heart
,
when
the
tongue
is
the
faithful
interpreter
of
the
heart
,
freely
,
ingenuously
and
humbly
acknowledging
iniquity
,
transgression
and
sin
;
and
the
penitent
judging
himself
worthy
of
death
,
of
wrath
,
of
hell
,
and
unworthy
of
the
least
mercy
and
favour
from
God
,
&c.
Now
such
a
confession
as
this
is
you
shall
find
in
repenting
sinners
;
and
if
you
look
again
,
you
shall
find
those
persons
so
confessing
to
be
under
the
capacity
of
the
promise
of
the
forgiveness
of
their
sins
,
&c.
First
,
You
shall
find
repenting
sinners
confessing
their
sins
,
Ezra
9.6
.
O
my
God
,
I
am
ashamed
and
blush
to
lift
up
my
face
unto
thee
,
my
God
;
for
our
iniquities
are
increased
over
our
head
,
and
our
trespass
is
grown
up
unto
the
heavens
.
Repenting
sinners
confess
their
sins
,
&c.
Ver.
10.
And
now
,
O
our
God
,
what
shall
we
say
after
this
?
for
we
have
forsaken
thy
commandements
,
&c.
Psal.
51.3
.
I
acknowledge
my
transgressions
,
and
my
sin
is
ever
before
me
.
Ver.
4.
Against
thee
,
thee
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
,
Dan.
9.4
,
5.
I
prayed
unto
the
Lord
my
God
,
and
made
my
confession
,
and
said
,
O
Lord
,
the
great
and
dreadful
God
,
&c.
We
have
sinned
and
committed
iniquity
,
and
have
done
wickedly
,
and
have
rebelled
,
even
by
departing
from
thy
precepts
,
and
from
thy
judgments
,
&c.
Ver.
8.
O
Lord
,
righteousness
belongeth
unto
thee
,
but
unto
us
confusion
of
face
,
as
at
this
day
.
Luke
15.18
.
I
will
arise
and
go
to
my
father
,
and
will
say
unto
him
,
father
,
I
have
sinned
against
heaven
and
before
thee
.
Ver.
19.
And
am
no
more
worthy
to
be
called
thy
son
,
&c.
1
Cor.
15.9
.
For
I
am
the
least
of
all
the
Apostles
,
that
am
not
meet
to
be
called
an
Apostle
,
because
I
persecuted
the
Church
of
God
,
1
Tim.
1.13
.
Who
was
before
a
blasphemer
,
and
a
persecuter
,
and
injurious
,
&c.
Isa.
53.6
.
All
we
like
sheep
have
gone
astray
,
we
have
turned
every
one
to
his
own
way
,
and
the
Lord
hath
laid
on
him
the
iniquity
of
us
all
.
I
might
easily
produce
a
hundred
other
Scriptures
to
prove
that
repenting
sinners
are
confessing
sinners
,
but
let
these
suffice
,
&c.
Secondly
,
If
you
please
to
cast
your
eyes
upon
other
Scriptures
,
you
shall
find
these
penitent
confessing
sinners
to
be
expresly
under
the
promises
of
the
forgiveness
of
sins
,
Confessing
penitents
are
under
the
promises
of
forgiveness
,
&c.
Turn
to
that
,
Job
33.27
,
28.
and
ponder
upon
it
.
Prov.
28.13
.
He
that
covers
his
sins
,
shall
not
prosper
;
but
he
that
confesseth
and
forsaketh
,
shall
have
mercy
.
&c.
1
John
1.9
.
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
.
Psal.
22.5
.
I
acknowledged
my
sin
unto
thee
,
and
mine
iniquity
have
I
not
hid
;
I
said
,
I
will
confess
my
transgressions
unto
the
Lord
,
and
then
forgavest
the
iniquity
of
my
sin
,
Se●ah
.
Levit.
26.40
,
41
,
42.
If
they
shall
confess
their
iniquity
,
and
the
iniquity
of
their
fathers
,
with
their
trespass
which
then
trespassed
against
me
,
and
that
also
they
have
walked
contrary
unto
me
;
and
that
I
also
have
walked
contrary
unto
them
,
and
have
brought
them
into
the
land
of
their
enemies
;
if
then
their
uncircumcised
hearts
be
humbled
,
and
they
then
accept
of
the
punishment
of
their
iniquity
:
This
will
I
remember
my
covenant
with
Jacob
,
and
also
my
covenant
with
Isaac
,
and
also
my
covenant
with
Abraham
will
I
remember
.
Jer.
3.12
,
13.
Return
thou
backsliding
Israel
,
saith
the
Lord
,
and
I
will
not
cause
mine
anger
to
fall
upon
you
,
for
I
am
merciful
,
saith
the
Lord
;
only
acknowledge
thine
iniquity
.
And
observable
is
that
prayer
of
Solomon
,
1
King
.
8
.
47-50
.
If
they
shall
bethink
themselves
,
and
repent
and
make
supplications
to
thee
,
saying
,
we
have
sinned
,
and
have
done
perversly
,
we
have
committed
wickedness
;
then
hear
thou
their
prayer
,
and
forgive
thy
people
that
have
sinned
against
thee
.
Qu.
But
what
are
the
properties
or
qualifications
of
true
penitential
confession
of
sin
?
Ans.
They
are
these
eight
that
follow
.
First
,
'T
is
free
,
't
is
voluntary
,
not
forc'd
,
not
extorted
.
Nehemiah
,
Ezra
,
Job
,
David
,
Daniel
,
Paul
,
Acts
26.10
,
11.
Ezra
9.9
.
Neh.
9.
Daniel
9.
Psal.
5.
Job
49.4
,
5.
&c.
were
free
and
voluntary
in
the
confession
of
their
sins
,
as
all
know
that
have
but
read
the
Scripture
.
The
true
penitent
confesses
his
sins
with
much
candour
,
ingenuity
and
freedom
of
spirit
;
he
is
as
free
in
his
confession
of
sin
,
as
he
has
been
free
in
the
commission
of
sin
;
his
confessions
are
like
water
which
runs
out
of
a
spring
with
a
voluntary
freeness
,
but
the
confessions
of
wicked
men
are
like
water
that
is
forced
out
of
a
still
with
fire
;
their
confessions
are
forced
and
extracted
meerly
from
sence
of
pain
and
smart
,
or
from
fear
of
punishments
,
&c.
Pharaoh
never
confest
his
sin
till
God
brought
him
to
the
rack
,
Exod.
10.16
.
1
Sam.
15.24
.
Num.
22
.
23-35
.
Mat.
27.3
,
4
,
5.
nor
Saul
till
he
was
in
danger
of
losing
his
Crown
and
Kingdom
,
nor
Balaam
till
he
sees
the
Angel
stand
with
his
drawn
sword
ready
to
slay
him
,
nor
Judas
till
horror
of
conscience
and
the
pangs
of
hell
had
surprized
him
,
and
taken
fast
hold
on
him
.
Wicked
men
cast
out
their
sins
by
confession
,
as
Mariners
do
their
wares
in
a
storm
,
wishing
for
them
again
in
a
calm
;
the
confessions
of
wicked
men
are
commonly
extorted
or
squeezed
out
,
either
by
some
outward
trouble
,
or
by
some
inward
distress
;
but
penitential
confession
is
free
and
ingenuous
,
arising
from
an
inward
detestation
of
sin
,
and
from
the
contrariety
of
the
heart
to
sin
;
and
therefore
were
there
no
rod
,
no
rack
,
ho
wrath
,
no
hell
,
the
true
penitent
would
very
freely
and
readily
confess
his
sins
;
when
God
is
most
free
in
bestowing
of
mercies
,
then
are
they
most
free
in
confessing
their
iniquities
,
Hos.
14.1
,
2
,
3
,
4.
Look
,
as
that
is
the
best
wine
that
flows
from
the
grape
with
least
pressing
,
and
as
that
is
the
best
honey
which
drops
from
the
honey-comb
without
crushing
;
so
those
are
the
best
confessions
that
flow
,
that
drop
freely
,
voluntarily
from
the
soul
,
&c.
Secondly
,
True
penitential
confession
is
full
as
well
as
free
.
That
confession
is
not
sincere
that
is
not
full
;
Lam.
1.18
,
19.
God
loves
neither
halting
nor
mincing
confessions
.
These
undid
the
Pharisee
,
Luke
18.11
.
As
penitential
confessions
are
not
extorted
,
so
they
are
not
straitned
;
sin
must
be
confest
in
its
particular
species
and
parts
,
all
known
sins
must
be
confest
fully
,
plainly
,
particularly
,
as
you
may
see
by
turning
to
these
Scriptures
,
Lev.
26.40
,
41
,
42.
&
19.21
.
Judg.
10.10
.
Psal.
51.
1
Sam.
12.19
.
1
Tim.
1.13
.
Acts
26.10
,
11.
Dan.
9.5
,
6
,
7
,
8-17
.
Lev.
16.21
,
22
,
&c.
Some
there
be
that
deny
their
sins
with
the
Harlot
,
Prov.
30.20
.
Such
is
the
way
of
an
adulterous
woman
,
she
eateth
and
wipeth
her
mouth
,
and
saith
,
I
have
done
no
wickedness
.
And
others
there
be
that
father
their
sins
on
others
,
as
Adam
did
,
Gen.
3.12
.
and
as
Eve
did
,
ver.
13.
and
as
Aaron
did
,
Exod.
32.22
.
and
as
Saul
did
,
1
Sam.
15.22
.
And
many
there
are
that
hide
their
wickedness
,
that
conceal
their
wickedness
,
as
that
proud
Pharisee
did
,
Luk.
18.11
,
12.
That
expression
of
the
Prophet
Hosea
,
Hosea
10.13
.
You
have
plowed
wickedness
,
is
rendred
by
the
Septuagint
,
You
have
concealed
wickedness
,
and
indeed
there
is
nothing
more
common
to
a
wicked
heart
,
than
to
keep
closs
his
sin
,
than
to
cover
and
hide
his
transgressions
.
And
certainly
,
this
is
that
sore
disease
,
that
our
first
parents
were
sick
to
death
of
,
almost
six
thousand
years
ago
;
and
therefore
't
is
no
wonder
if
we
are
all
infected
with
it
.
Job
31.33
.
We
are
but
flesh
and
bloud
sayes
one
,
it
is
my
nature
sayes
a
second
,
I
cannot
help
it
sayes
a
third
,
I
am
not
the
first
sayes
a
fourth
,
't
was
bad
company
drew
me
sayes
a
fifth
,
if
it
be
a
sin
I
am
sorry
for
it
says
a
sixth
,
if
it
be
naught
I
cry
God
mercy
sayes
a
seventh
.
And
thus
wicked
men
are
as
hypocritical
in
their
confessions
as
they
are
in
their
professions
,
&c.
Man
by
nature
is
a
vain
glorious
creature
,
apt
to
boast
and
brag
of
the
sins
that
he
is
free
of
,
but
unwilling
to
confess
the
sins
that
he
is
guilty
of
.
There
are
no
men
so
prone
to
conceal
their
own
wickedness
,
as
those
that
are
most
forward
to
proclaim
their
own
goodness
.
There
are
many
that
are
not
ashamed
to
act
sin
,
who
yet
are
ashamed
to
confess
sin
;
but
certainly
of
all
shame
,
that
is
the
most
shameful
shame
,
that
leads
a
man
to
hide
his
sins
.
But
now
the
true
penitent
he
makes
conscience
of
confessing
small
sins
as
well
as
great
sins
,
secret
sins
as
well
as
open
sins
,
Psal.
90.8
Psal.
19.12
.
David
confesses
not
only
his
great
sins
of
murder
and
adultery
,
but
he
confesses
also
his
self-revenge
intended
against
Nabal
,
and
of
his
knife
being
so
neer
Sauls
throat
,
when
he
cut
off
the
lap
of
Saul's
garment
.
A
true
Penitent
is
much
in
confessing
and
lamenting
over
that
secret
pride
,
that
secret
fleshliness
,
that
secret
worldliness
,
that
secret
hypocrisie
,
that
secret
vain
glory
,
&c.
that
is
only
obvious
to
God
and
his
own
soul
.
But
't
is
quite
otherwise
with
wicked
men
;
for
they
confess
their
grosser
sins
,
but
never
observe
their
lesser
sins
;
they
confess
their
open
sins
,
but
never
lay
open
their
secret
sins
.
Cain
confesses
his
murdering
of
his
brother
,
but
never
confesses
his
secret
enmity
that
put
him
upon
washing
his
hands
in
his
brother's
bloud
.
Pharoah
confesses
his
oppression
of
the
children
of
Israel
,
but
he
does
not
confess
the
pride
of
his
heart
,
nor
the
hardness
of
his
heart
.
Judas
confesses
his
betraying
of
innocent
blood
,
but
he
never
confesses
his
covetousness
,
that
put
him
upon
betraying
of
the
Lord
of
glory
.
And
others
have
confest
their
Apostacy
,
who
have
never
confest
their
hypocrisie
that
hath
led
them
to
Apostacy
,
&c.
Well
,
this
is
certain
,
that
those
little
sins
,
those
secret
sins
,
that
never
break
a
sinners
sleep
,
do
often
break
a
believers
heart
.
Thirdly
,
As
true
penitential
confession
is
full
,
so
't
is
sincere
,
't
is
cordial
;
't
is
not
a
feigned
,
nor
a
formal
,
nor
a
meer
verbal
confession
,
but
an
affectionate
confession
;
't
is
a
confession
that
has
the
mind
,
the
heart
,
the
soul
as
well
as
the
lip
in
it
.
Psal.
51.31
.
Jer.
18.19
,
20.
Isa.
26.8
,
9.
Ezra
9.6
.
Psal.
38.4
.
Job
42.6
Luke
18.13
.
The
penitent
man's
confession
springs
from
inward
impressions
of
grace
upon
his
soul
,
he
heels
what
he
confesses
,
and
his
affections
go
along
with
his
confessions
.
The
poor
Publican
smote
upon
his
breast
and
confessed
.
Look
,
as
the
sick
man
opens
his
disease
to
his
Physician
,
feelingly
,
affectionately
;
and
as
the
Client
opens
his
case
to
his
Lawyer
,
feelingly
,
affectionately
;
so
the
penitent
opens
his
case
,
his
heart
to
God
,
feelingly
,
affectionately
;
cold
,
careless
,
verbal
,
formal
,
customary
confessions
are
no
small
abominations
in
the
eye
of
God
,
Jer.
12.2
.
Such
mens
confessions
will
be
their
condemnations
at
last
,
their
tongues
will
one
day
cut
their
throats
;
though
confession
to
men
is
a
work
of
the
voice
,
yet
confession
to
God
must
be
the
voice
of
the
heart
.
Sometimes
the
heart
alone
is
sufficient
without
the
voice
,
as
you
may
see
in
Hannah
,
1
Sam.
1.13
,
14
,
15.
but
the
voice
is
never
sufficient
without
the
heart
,
as
you
may
see
in
that
,
Isa.
29.13
.
Such
who
make
confession
of
sin
to
be
only
a
lip-labour
,
such
instead
of
offering
the
calves
of
their
lips
(
as
the
Prophet
requires
,
Hosea
14.2
.
)
do
but
offer
the
lips
of
calves
.
Heart-confessions
(
without
words
)
shall
be
effectual
with
God
,
and
carry
the
day
in
heaven
,
when
all
formal
,
verbal
confessions
,
though
they
are
never
so
eloquent
or
excellent
,
shall
be
cast
as
dung
in
sinners
faces
,
Isa.
1
.
12-16
.
Mary
Magdalen
weeps
,
and
sighs
,
and
sobs
,
Luke
7.38
.
but
speaks
neve●
a
word
;
and
yet
by
her
heart-confessions
she
carries
it
with
Christ
,
as
is
evident
by
his
answer
to
her
,
Luke
7.48
.
H●
said
unto
her
,
thy
sins
are
forgiven
thee
.
Penitent
souls
confess
sin
feelingly
,
but
wicked
mens
confessions
make
no
impressions
upon
them
,
their
confessions
run
through
them
as
wate●
runs
through
a
pipe
,
without
leaving
any
impression
at
al
upon
the
pipe
.
Wicked
men
do
no
more
taste
nor
relish
the
evil
of
sin
,
the
poyson
of
sin
,
the
bitterness
of
sin
in
any
of
their
confessions
,
than
the
pipe
does
taste
or
relish
the
water
that
runs
through
it
.
Such
who
confess
sin
formally
,
or
rhetorically
,
and
yet
love
sin
dearly
,
heartily
,
shall
never
get
good
by
their
confessions
;
certainly
such
confessions
will
never
reach
the
heart
of
God
,
that
do
not
reach
our
own
hearts
;
nor
such
confessions
will
never
affect
the
heart
of
God
,
th●t
do
not
first
affect
our
own
hearts
.
Such
as
speak
very
ill
of
sin
with
their
tongues
,
and
yet
secretly
wish
well
to
sin
in
their
hearts
,
will
be
found
at
last
,
of
all
men
the
most
miserablest
.
But
,
Fourthly
,
As
penitential
confession
is
sincere
and
cordial
,
Ezra
10.3
.
so
't
is
distinct
and
not
confused
.
The
true
penitent
has
his
particular
and
special
bills
of
indictment
,
he
knows
his
sins
of
omission
,
and
his
sins
of
commission
;
he
remembers
the
sins
that
he
hath
most
rejoyced
and
delighted
in
,
he
can't
forget
the
sins
that
have
had
most
of
his
eye
,
his
ear
,
his
head
,
his
hand
,
his
heart
;
the
by-paths
in
which
he
has
most
walked
,
and
the
transgressions
by
which
God
has
been
most
dishonoured
,
his
conscience
most
wounded
,
and
his
corrupt
nature
most
pleased
&
gratified
,
Psal.
51.3
.
are
always
before
him
.
An
implicite
confession
is
almost
as
bad
as
an
implicite
faith
;
wicked
men
c●mmonly
confess
their
sins
by
whole-sale
,
we
are
all
sinners
;
but
the
true
penitent
confesses
his
sins
by
retail
.
Though
it
cant't
be
denied
but
that
in
some
cases
a
general
confession
may
be
penitent
,
Luke
18.13
.
as
you
see
in
the
Publican
,
God
be
merciful
to
me
a
sinner
;
yet
it
must
be
granted
,
that
a
true
penitent
can't
content
nor
satisfie
himself
with
a
general
confession
.
And
therefore
David
confesses
his
particular
sins
of
adultery
and
bloud-guiltiness
,
1
Tim.
1.13
.
and
Paul
particularizeth
his
sins
of
blasphemy
,
and
persecution
,
and
injuriousness
against
the
Saints
.
And
more
you
have
of
this
in
that
,
Act.
26.10
,
11.
Which
thing
I
also
did
in
Jerusalem
,
and
many
of
the
Saints
did
I
shut
up
in
prison
,
having
received
authority
from
the
chief
Priests
;
and
when
they
were
put
to
death
,
I
gave
my
voice
against
them
;
and
I
punished
them
oft
in
every
Synagogue
,
and
compelled
them
to
blaspheme
;
and
being
exceedingly
mad
against
them
,
I
persecuted
them
even
unto
strange
Cities
.
So
Judg.
10.10
.
And
the
children
of
Israel
cryed
unto
the
Lord
,
saying
,
we
have
sinned
against
thee
,
both
because
we
have
forsaken
our
God
,
and
also
served
Balaam
.
We
have
sinned
,
there
is
their
general
confession
;
we
have
forsaken
our
God
,
and
also
served
Balaam
,
there
is
their
distinct
and
particular
confession
,
both
of
their
Apostacy
and
Idolatry
.
And
so
1
Sam.
12.19
.
And
all
the
people
said
unto
Samuel
,
pray
for
thy
servants
unto
the
Lord
thy
God
,
that
we
dye
not
,
for
we
have
added
unto
all
our
sins
this
evil
,
to
ask
us
a
King
.
They
were
discontented
with
that
government
that
the
Lord
had
set
over
them
,
and
they
would
need
;
be
governed
by
a
King
,
after
the
mode
of
other
Nations
;
and
this
sin
they
confess
distinctly
and
particularly
before
the
Lord
and
Samuel
.
And
so
David
in
that
,
1
Chron.
21.17
.
And
David
said
unto
God
,
is
it
not
I
that
commanded
the
people
to
be
numbred
?
even
I
it
is
that
have
sinned
and
done
evil
indeed
;
but
as
for
these
sheep
,
what
have
they
done
?
Thus
that
princely
Prophet
confesses
that
particular
sin
that
he
then
lay
under
the
guilt
of
.
And
so
Zacheus
makes
a
particular
confession
,
he
does
as
it
were
point
with
his
finger
at
that
wrong
and
injustice
that
he
had
been
guilty
of
;
Behold
Lord
,
half
my
goods
I
give
to
the
poor
;
and
if
I
have
taken
any
thing
from
any
man
,
by
false
accusation
,
I
restore
him
fourfold
.
Thus
you
see
that
true
penitents
make
a
particular
confession
of
their
right
eye
sins
,
and
of
their
right
hand
sins
;
and
indeed
,
what
is
confession
of
sin
,
but
a
setting
our
sins
in
order
before
the
Lord
?
and
how
can
this
be
done
but
by
a
distinct
and
particular
enumeration
of
them
?
But
to
prevent
mistakes
,
this
must
be
taken
with
a
grain
of
salt
,
this
must
be
understood
with
this
limitation
;
we
are
to
confess
our
sins
distinctly
,
particularly
,
so
far
as
we
know
them
,
so
far
as
we
are
acquainted
with
them
.
There
are
many
thousand
sins
which
we
commit
,
that
we
know
not
to
be
sins
,
and
there
are
many
thousand
sins
committed
by
us
,
that
can't
be
remembred
by
us
.
Now
certainly
it
is
impossible
for
us
to
recount
or
confess
those
sins
that
we
know
not
,
that
we
remember
not
;
so
that
our
particular
confessions
can
only
reach
to
known
sins
,
so
far
as
we
can
call
them
to
mind
;
for
indeed
our
particular
acts
of
sin
are
innumerable
,
they
are
more
in
number
than
the
hairs
of
our
head
;
and
indeed
,
we
are
as
well
able
to
tell
the
stairs
of
heaven
,
and
to
number
the
sands
of
the
Sea
,
and
to
recount
all
the
sparing
mercies
,
the
pitying
mercies
,
the
preventing
mercies
,
the
succouring
mercies
,
the
supporting
mercies
,
and
the
delivering
mercies
of
God
,
as
we
are
able
to
tell
,
to
number
,
to
recount
,
the
individual
particular
acts
of
sin
that
we
are
guilty
of
;
yet
so
far
as
the
knowledge
and
memory
of
a
penitent
Christian
reaches
,
so
far
his
confession
reaches
.
But
now
,
wicked
men
confess
sin
in
the
general
,
in
the
lump
;
as
Tharaoh
,
I
have
sinned
;
and
their
con●essions
are
commonly
confused
,
and
at
random
.
When
and
where
do
you
find
wicked
men
confessing
their
sins
distinctly
or
particularly
before
God
or
man
?
this
is
none
of
the
least
of
their
miseries
,
that
they
have
not
a
clear
,
distinct
,
particular
view
of
their
own
corruptions
and
abominations
.
But
,
Fifthly
,
The
true
penitent
does
not
only
distinctly
and
particularly
confess
his
sins
,
but
he
does
very
highly
aggravate
his
sins
,
Psal.
32.5
.
Levit.
16.21
.
by
confessing
not
only
the
kinds
and
acts
(
so
far
as
he
knows
and
remembers
them
)
but
the
circumstances
of
them
also
.
There
are
(
sometimes
)
some
circumstances
that
may
somewhat
lessen
a
penitent
mans
sins
;
now
these
he
readily
and
easily
passes
over
,
but
then
there
are
other
circumstances
which
do
exceedingly
heighten
and
aggravate
his
sins
,
and
that
makes
them
more
hainous
and
dangerous
;
and
these
he
carefully
and
faithfully
acknowledges
.
The
penitential
confessions
recorded
in
the
old
and
new
Testament
,
are
full
of
exaggerating
expressions
,
as
is
evident
in
these
instances
.
Ezra
at
once
heightens
and
aggravates
their
sins
by
this
circumstance
,
that
they
had
been
committed
against
manifold
experiments
that
they
had
had
,
both
of
the
severity
,
and
also
of
the
mercy
of
the
Lord
,
Ezra
9.
and
so
does
Nehemiah
also
,
Neh.
9.
The
like
instance
you
have
in
Daniel
,
Chap.
9.
5
,
6.
We
have
sinned
,
and
have
committed
iniquity
,
and
have
done
wickedly
,
and
have
rebelled
,
even
by
departing
from
thy
precepts
,
and
from
thy
judgments
:
neither
have
we
hearkened
unto
thy
servants
the
Prophets
which
spake
in
thy
Name
,
to
our
Kings
,
our
Princes
and
our
Fathers
,
and
to
all
the
people
of
the
Land
.
In
these
words
you
have
seven
circumstances
that
Daniel
useth
in
confessing
of
his
and
the
peoples
sins
,
and
all
to
heighten
and
to
aggravate
them
.
First
,
We
have
sinned
.
Secondly
,
We
have
committed
iniquity
.
Thirdly
,
We
have
done
wickedly
.
Fourthly
,
We
have
rebelled
against
thee
.
Fifthly
,
We
have
departed
from
thy
percepts
.
Sixthly
,
We
have
not
hearkened
unto
thy
servants
.
Seventhly
,
Nor
our
Princes
,
nor
all
the
people
of
the
Land
.
These
seven
aggravations
which
Daniel
reckons
up
in
his
confession
,
are
worthy
of
our
most
serious
consideration
.
The
same
spirit
you
may
find
working
in
Peter
,
Mark
14.72
.
When
he
thought
thereon
be
wept
;
or
neerer
the
Original
;
When
he
cast
all
these
things
one
upon
another
,
he
wept
.
Ah
wretch
!
that
ever
I
was
born
,
that
ever
I
should
deny
the
Lord
that
bought
me
;
that
ever
I
should
deny
him
who
hath
,
not
only
externally
,
but
also
internally
called
me
;
that
ever
I
should
deny
him
that
made
me
an
Apostle
,
that
fed
me
at
his
table
,
that
beautified
me
with
his
grace
,
and
that
in
the
Mount
shew'd
me
some
glimpses
of
his
glory
;
that
ever
I
should
deny
him
who
has
brought
me
out
of
a
state
of
death
and
wrath
,
into
a
state
of
life
and
love
;
that
ever
I
should
deny
him
that
has
been
the
best
,
the
wisest
,
the
holiest
,
the
tenderest
,
the
faithfullest
,
and
the
noblest
Master
that
ever
man
served
.
Ah
,
wretch
that
I
am
!
he
forewarned
me
of
this
sin
before-hand
,
that
I
might
be
not
only
cautioned
but
armed
against
it
,
and
yet
I
denied
him
;
I
promised
him
before-hand
,
that
I
would
never
deny
him
,
that
I
would
never
forsake
him
,
that
I
would
never
turn
my
back
upon
him
,
and
yet
like
a
base
coward
,
I
have
denied
the
captain
of
my
salvation
;
yea
,
this
very
night
,
and
no
longer
ago
,
did
I
say
again
and
again
,
that
I
would
not
deny
him
,
and
yet
now
,
even
now
,
I
have
most
shamefully
denied
him
;
yea
,
I
told
him
,
that
though
all
others
,
should
deny
him
,
yet
would
not
I
deny
him
,
and
yet
in
all
the
world
there
is
not
such
another
to
be
found
,
that
has
so
sadly
,
so
desperately
denied
him
,
as
I
have
denied
him
,
and
that
before
a
silly
Maid
;
nay
,
more
beast
that
I
am
to
my
denying
of
him
.
I
have
added
a
most
incredible
lye
,
saying
,
I
know
not
the
man
,
when
there
was
not
a
man
in
all
the
world
that
I
was
so
well
acquainted
with
as
I
was
with
Christ
,
feeding
constantly
at
his
table
,
There
was
scarce
any
Jew
,
which
knew
not
Christ
by
sight
,
he
being
very
famous
for
the
many
miracles
that
were
wrote
by
him
.
and
drinking
constantly
of
his
cup
,
and
living
constantly
upon
his
purse
,
and
waiting
constantly
upon
his
person
,
and
being
a
constant
eye-witness
of
all
the
famous
miracles
that
were
wrought
by
him
;
nay
,
yet
more
monster
that
I
am
,
I
did
not
only
lye
,
but
I
also
bound
that
lye
with
an
hideous
Oath
,
I
did
not
only
say
that
I
knew
not
the
man
,
but
I
also
swore
I
knew
not
the
man
;
nay
,
yet
more
than
all
this
,
I
did
not
only
basely
deny
him
,
I
did
not
only
tell
an
incredible
lye
against
my
own
light
and
conscience
,
I
did
not
only
bind
a
fearful
lye
with
a
hideous
oath
,
but
I
also
fell
a
cursing
and
damning
of
my self
,
for
so
much
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
;
I
wisht
that
the
curse
,
the
wrath
or
vengeance
of
God
might
fall
upon
me
if
I
knew
the
man
,
I
wisht
my self
separated
from
the
presence
and
glory
of
God
if
I
knew
the
man
:
And
wo
and
alas
to
me
,
all
this
I
did
when
my
Lord
and
Master
was
neer
me
,
yea
when
he
was
upon
his
trial
;
yea
,
and
yet
more
,
when
all
the
world
had
forsaken
him
,
yea
,
and
yet
more
,
when
I
had
the
greatest
and
loudest
call
that
ever
I
had
to
have
stood
by
him
,
and
to
have
given
my
testimony
for
him
!
And
thus
Peter
casting
up
all
these
circumstances
and
aggravations
together
,
and
meditating
seriously
on
them
,
he
went
out
and
wept
bitterly
.
Another
famous
instance
of
this
you
have
in
Paul
,
Act.
26.10
,
11.
In
these
two
verses
the
Apostle
layes
down
no
less
than
eight
aggravations
of
his
sins
,
and
all
to
greaten
and
heighten
them
,
that
his
soul
might
be
the
more
ashamed
and
humbled
in
him
,
&c.
First
,
That
they
were
not
the
worst
,
but
the
best
of
men
,
viz.
Saints
;
that
they
were
not
sinners
but
Saints
,
that
they
were
not
drunkards
,
swearers
;
adulterers
,
murderers
,
oppressors
,
Sabbath-breakers
,
but
Saints
;
Saints
by
calling
,
Saints
by
their
high
&
holy
calling
,
Saints
by
profession
,
Saints
by
a
Gospel-conversation
.
The
Saints
have
I
cast
into
prison
.
Secondly
,
To
cast
a
man
into
prison
for
theft
,
for
murder
for
perjury
,
is
no
iniquity
;
I
but
sayes
he
,
many
have
I
cast
into
prison
for
professing
the
name
of
Jesus
of
Nazareth
.
O!
't
is
dreadful
to
persecute
men
meerly
for
professing
of
Christ
,
and
yet
this
I
did
;
though
their
profession
and
practise
went
together
,
though
they
lived
as
they
profest
,
though
I
had
nothing
against
them
,
but
in
the
matters
of
their
God
,
yet
upon
that
very
single
account
did
I
persecute
them
.
Thirdly
,
If
it
had
been
but
one
,
or
two
,
or
three
,
or
five
,
or
ten
Saints
that
I
had
persecuted
,
the
matter
had
not
been
much
.
O
,
but
they
were
a
great
number
;
many
of
the
Saints
did
I
cast
into
prison
.
I
have
been
a
cruel
ravening
wolf
,
that
have
suckt
the
bloud
not
of
a
few
,
but
of
many
of
the
precious
lambs
of
Christ
;
I
have
neither
spared
nor
pitied
any
sex
,
but
have
broken
into
every
house
,
haling
and
dragging
both
men
and
women
to
prison
,
Act.
8.3
.
As
for
Saul
,
he
made
havock
of
the
Church
,
entring
into
every
house
,
and
haling
men
and
women
,
committed
them
to
prison
.
Fourthly
,
Though
he
had
cast
them
into
prison
,
yet
if
he
had
given
them
but
some
liberty
in
a
prison
,
as
Joseph
had
,
Act.
9.1
,
2.
and
as
others
have
had
,
and
as
himself
once
had
when
he
begot
Onesimus
in
his
bonds
,
Philemon
v.
10.
and
when
Onesiphorus
oft
refreshed
him
,
and
was
not
ashamed
of
his
chain
,
2
Tim.
1.16
,
&c.
or
as
the
primitive
Christians
had
,
the
matter
had
not
been
so
great
.
O
,
but
I
kept
them
closs
prisoners
;
Many
of
the
Saints
did
I
shut
up
in
prison
.
I
shut
them
up
from
friends
,
from
relations
,
and
from
all
comfortable
accommodations
;
and
thus
he
further
aggravates
his
sin
.
Fifthly
,
If
he
had
rested
there
,
if
he
had
proceeded
no
further
,
the
matter
had
not
been
so
bad
;
O
,
But
I
gave
my
voice
against
them
to
put
them
to
death
.
My
heart
and
my
hand
was
not
only
against
them
,
but
my
tongue
also
;
if
I
could
not
kill
them
with
my
hand
,
I
was
ready
and
willing
to
kill
them
with
my
tongue
;
if
the
casting
voice
fell
upon
me
,
I
would
be
sure
to
give
it
against
them
;
I
never
wanted
a
word
to
do
them
a
mischief
;
if
they
wanted
a
word
,
instead
of
a
knife
to
cut
their
throats
,
I
would
be
sure
to
lend
them
one
.
Sixthly
,
He
rises
yet
higher
;
for
he
does
not
only
severely
punish
their
bodies
,
but
he
does
what
he
can
to
damn
their
souls
;
I
compelled
them
to
blaspheme
,
like
that
Italian
,
who
first
made
his
enemy
deny
God
,
and
then
stabb'd
him
,
and
so
at
once
murdered
both
body
and
soul
.
As
there
is
no
love
to
soul
love
,
so
there
is
no
cruelty
to
soul
cruelty
;
and
as
there
is
no
mischief
to
soul
mischief
,
so
there
is
no
murder
to
soul
murder
,
and
yet
in
this
murder
had
Paul
a
hand
.
'T
is
sad
to
compel
a
man
to
bear
a
burden
beyond
his
strength
,
to
lye
in
chains
,
to
forsake
his
own
countrey
,
&c.
but
't
is
infinitely
more
sad
,
to
compel
a
man
to
sin
,
to
the
least
sin
;
but
saddest
of
all
to
compel
a
man
to
blaspheme
,
And
yet
this
I
did
,
s●yes
Paul
,
&c.
Seventhly
,
He
yet
further
aggravates
his
sin
by
his
madness
,
by
his
exceeding
madness
against
the
Saints
,
in
those
words
;
And
I
was
exceedingly
mad
against
them
.
He
was
mad
with
rage
and
wrath
,
he
was
exceedingly
mad
with
passion
and
fury
against
the
dear
Saints
of
God
;
mad
men
think
madly
,
and
mad
men
speak
madly
,
and
mad
men
act
madly
against
those
they
are
mad
with
;
and
so
did
he
against
the
Saints
.
The
Alcoran
saith
,
That
God
created
the
Angels
of
light
,
and
the
Devils
of
the
flame
.
Certainly
,
as
God's
children
are
children
of
the
light
,
so
Satan's
children
are
furious
children
,
wrathful
children
,
children
of
the
flame
,
children
of
madness
;
and
such
a
one
was
Paul
,
&c.
Eighthly
and
lastly
,
I
did
persecute
them
to
strange
Cities
;
them
I
did
not
kill
I
did
scatter
,
I
forced
them
to
leave
both
house
and
home
;
them
whom
God
had
joyned
together
,
I
put
asunder
;
I
made
the
husband
run
one
way
,
and
the
wife
and
children
another
way
,
and
all
of
them
glad
to
hide
their
heads
in
a
corner
.
And
thus
you
see
,
that
true
penitents
in
the
confession
of
their
sins
,
do
cloath
their
sins
with
the
highest
aggravations
imaginable
.
A
penitent
in
his
confession
of
sin
cryes
out
,
O!
the
sparing
mercies
,
the
preventing
mercies
,
the
succouring
mercies
,
the
supporting
mercies
,
the
renewed
mercies
,
the
delivering
mercies
that
I
have
with
a
high
hand
sinned
against
.
O
,
that
clear
light
!
O
,
that
free
love
!
O
,
that
Gospel
grace
!
O
,
those
bowels
of
mercy
that
I
have
sinned
against
!
O
,
the
fatherly
corrections
,
the
dreadful
warnings
,
the
high
resolutions
,
the
serious
protestations
,
the
frequent
vows
and
promises
that
I
have
desperately
sinned
against
!
O
,
the
checks
of
conscience
,
the
rebukes
of
conscience
,
the
lashes
of
conscience
,
the
wounds
of
conscience
,
and
the
frequent
motions
of
the
spirit
,
and
strivings
of
the
spirit
,
that
I
have
sinned
against
!
&c.
But
now
wicked
men
confess
their
sins
slightly
,
carelesly
,
triflingly
;
they
are
careful
and
skilful
to
hide
their
sins
,
to
cloak
their
sins
,
and
to
extenuate
and
lessen
their
sins
;
and
with
the
unjust
Steward
,
for
an
hundred
to
set
down
fifty
.
Luke
16.6
.
All
wicked
men
do
commonly
flatter
themselves
,
that
either
their
sins
are
not
sins
when
indeed
they
are
,
or
that
they
are
not
great
and
grievous
sins
when
indeed
they
are
,
or
that
they
are
not
so
great
and
grievous
as
other
mens
sins
are
when
indeed
they
are
more
grievous
and
hainous
than
other
mens
sins
are
,
so
far
are
they
from
aggravating
of
their
sins
;
the
truth
is
,
wicked
men
are
so
far
from
aggravating
of
their
sins
,
that
they
are
still
extenuating
of
them
,
and
that
by
fathering
of
them
,
sometimes
upon
their
constitutions
,
sometimes
upon
bad
company
,
sometimes
upon
their
callings
,
sometimes
upon
Satan
,
and
sometimes
upon
chance
,
as
they
call
it
,
&c.
But
no
more
of
this
,
enough
is
as
good
as
a
feast
.
Sixthly
,
The
true
penitent
confesses
his
sins
humbly
,
sorrowfully
.
In
his
confessions
he
appears
before
the
Lord
with
ropes
about
his
neck
(
as
Benhadad's
servants
)
and
with
tears
in
his
eyes
;
his
confessions
savour
of
contrition
of
heart
,
and
not
of
ostentation
of
spirit
;
contrition
of
heart
,
Levit.
23.27.28
.
and
confusion
of
face
,
is
the
common
result
of
a
penitential
confession
.
David
waters
his
couch
with
his
tears
,
(
Psal.
6.6
.
and
he
mingles
his
meat
with
his
tears
(
Psal.
42.3
.
)
and
Ezra
and
Daniel
confess
their
sins
with
wet
eyes
and
blushing
cheeks
.
Confession
without
contrition
,
Ezra
9.
Dan.
9.
neither
pleaseth
God
nor
profiteth
man
;
confession
is
the
language
of
the
tongue
,
contrition
is
the
language
of
the
heart
,
and
God
looks
for
both
.
Luke
18.13
.
The
Publican
does
not
only
confess
his
sins
,
but
he
smites
also
upon
his
breast
,
as
a
man
full
of
grief
and
sorrow
;
lying
in
the
dust
,
and
renting
of
garments
,
and
putting
on
sackcloath
and
ashes
were
of
old
required
of
those
that
confest
their
iniquities
.
The
spirit
of
repentance
is
a
spirit
of
mourning
.
Penitential
confessions
are
commonly
attended
with
grief
in
the
heart
,
Compare
these
Scriptures
together
,
Psal.
51.17
.
Isa.
61.1
.
&
57.15
Job
16.20
.
Psal.
119.136
.
Jer.
9.1
.
Jer.
31.18
,
19.
and
with
shame
in
the
face
,
Psal.
38.18
.
For
I
will
declare
mine
iniquity
,
I
will
be
sorry
for
my
sin
.
He
tels
you
not
only
that
he
will
declare
his
iniquity
,
but
he
tells
you
also
,
that
he
will
be
sorry
for
his
sin
.
The
same
spirit
you
may
find
working
in
Jacob
,
Hosea
12.4
.
yea
,
he
had
power
over
the
Angel
and
prevailed
,
he
wept
and
made
supplication
unto
him
.
The
people
of
God
in
the
day
of
their
confession
,
do
not
only
say
we
have
sinned
,
but
they
also
draw
water
and
pour
it
out
before
the
Lord
in
token
of
contrition
,
1
Sam.
7.6
.
Every
sin
is
as
a
sword
in
a
penitent
mans
bosom
,
and
therefore
whilst
confessions
are
in
his
mouth
,
you
shall
mostly
find
,
either
tears
in
his
eyes
,
or
sorrow
in
his
heart
.
And
indeed
,
true
confession
of
sin
is
many
times
rather
a
voice
of
mourning
,
than
a
voice
of
words
;
sometimes
a
penitent
man's
eyes
will
in
some
sort
tell
what
his
tongue
can
in
no
sort
utter
;
many
times
the
penitent
is
better
at
weeping
than
he
is
at
speaking
,
Psal.
39.12
.
Hold
not
thy
peace
at
my
tears
.
Tears
have
a
voice
(
as
well
as
bloud
hath
)
and
are
very
prevalent
Orators
with
God
,
Psal.
6.8
.
The
Lord
hath
heard
the
voice
of
my
weeping
.
Penitent
tears
are
undeniable
Ambassadors
,
and
they
never
return
from
the
throne
of
grace
without
an
answer
of
grace
.
Tears
are
a
kind
of
silent
prayers
,
which
though
they
say
nothing
,
yet
they
obtain
pardon
,
they
prevail
for
mercy
,
and
they
carry
the
day
with
God
,
as
you
may
see
in
that
great
and
clear
instance
of
Peter
;
he
said
nothing
,
he
confest
nothing
that
we
read
of
,
but
went
out
and
wept
bitterly
,
and
obtained
mercy
.
That
prescription
that
God
gave
to
the
Leper
in
the
Law
,
is
worthy
of
your
most
serious
consideration
;
't
is
in
that
,
Levit.
13.45
.
And
the
Leper
in
whom
the
plague
is
,
his
cloaths
shall
be
rent
,
and
his
bead
bare
,
and
he
shall
put
a
covering
upon
his
upper
lip
,
and
shall
cry
,
unclean
,
unclean
.
In
these
words
the
Leper
stands
charged
with
four
things
;
1.
To
go
in
rent
or
torn
garments
,
to
note
that
there
must
be
brokenness
and
sorrow
of
heart
joyned
with
confession
of
sin
.
2.
To
go
bare-headed
,
and
that
partly
that
men
might
not
mistake
him
,
but
mainly
to
shew
his
humility
under
his
present
misery
.
3.
To
put
a
covering
upon
his
upper
lip
.
(
Some
read
it
,
upon
his
Mouchaches
)
The
Jews
in
their
mournings
used
this
Ceremony
among
the
rest
,
of
covering
their
chin
,
mouth
,
Mouchaches
,
all
under
the
nose
.
Now
the
use
of
this
Ceremony
in
the
Leper
,
was
partly
to
preserve
others
from
being
infected
by
his
loathsom
breath
,
and
partly
to
shew
that
God
takes
no
pleasure
nor
delight
in
the
breathings
,
the
prayers
of
spiritual
Lepers
,
of
wicked
men
.
God
loves
not
to
hear
good
words
drop
from
an
ill
mouth
,
and
partly
to
note
that
shame
that
must
be
mingled
with
his
sorrow
.
4.
Twice
to
proclaim
his
own
uncleanness
,
unclean
,
unclean
.
And
thus
you
see
that
there
was
to
be
a
closs
connexion
between
the
Lepers
confession
and
his
contrition
;
and
thus
't
is
with
the
true
penitent
;
he
does
not
only
cry
out
,
unclean
,
unclean
,
but
he
also
rents
and
tears
his
garments
,
that
is
,
he
joyns
contrition
to
his
confession
.
But
to
prevent
mistakes
,
and
that
I
may
not
shoot
an
arrow
,
instead
of
giving
a
cordial
,
to
the
weak
and
weary
soul
;
let
me
only
give
you
this
short
hint
,
viz.
That
when
the
true
penitent
can't
pour
out
his
soul
in
heart-melting
confessions
before
the
Lord
,
yet
then
he
can
mourn
over
his
own
hardness
of
heart
;
when
he
is
at
worst
he
can
grieve
that
he
cannot
grieve
,
and
mourn
that
he
cannot
mourn
,
and
melt
that
he
cannot
melt
,
and
break
that
he
cannot
break
;
and
he
can
bless
God
for
every
rod
,
and
every
stroak
,
and
every
word
,
and
every
work
,
and
every
Ordinance
,
and
every
frown
,
and
every
reproof
,
and
every
cross
,
and
every
comfort
,
that
has
the
least
tendency
to
the
melting
and
mollifying
of
his
soul
.
The
true
penitent
alwayes
sets
a
very
high
price
and
value
upon
a
broken
heart
,
though
he
has
not
the
happiness
alwayes
to
have
his
heart
broken
.
I
know
that
sometimes
the
penitent
soul
is
so
shut
up
,
that
if
he
might
have
all
the
world
he
cannot
mourn
,
he
can
only
sit
down
,
and
sigh
,
and
groan
;
nay
,
if
all
the
joys
and
delights
of
heaven
were
to
be
bought
for
one
single
tear
,
he
can't
shed
it
;
and
yet
all
this
time
he
can
grieve
that
he
cannot
grieve
for
sin
,
and
he
can
be
sorry
that
he
cannot
be
sorry
for
sin
;
and
without
all
peradventure
this
is
in
a
measure
true
godly
Gospel-sorrow
for
sin
,
&c.
But
now
wicked
men
confess
their
sins
,
but
they
never
grieve
for
their
sins
;
they
confess
their
sins
,
but
they
are
not
ashamed
of
their
sins
,
Compare
these
Scriptures
together
,
Jer.
6.15
.
&
8.12
.
Zeph.
3.5
.
Isa.
3.9
.
Isa.
42.23
.
Heb.
6.6
.
Caligula
used
to
say
of
himself
,
that
he
loved
nothing
better
in
himself
,
than
that
he
could
not
be
asham●d
,
&c.
Aug.
confes
.
lib.
2.
cap.
3.
they
confess
their
sins
,
but
they
can't
blush
for
their
sins
.
Though
men
of
good
names
,
and
of
good
natures
,
would
be
ashamed
to
be
found
doing
of
base
things
,
things
that
are
below
them
,
that
are
not
worthy
of
them
,
yet
the
generality
of
sinners
are
so
bold
and
base
,
so
ignorant
,
arrogant
and
impudent
,
so
frontless
and
graceless
,
&c.
that
they
are
no
wayes
ashamed
,
no
not
of
those
very
sins
that
has
put
Christ
to
an
open
shame
;
yea
,
that
has
put
the
Sun
and
Moon
to
a
blush
.
Most
sinners
in
these
dayes
have
brows
of
brass
,
and
whores
foreheads
that
cannot
blush
;
they
are
so
far
from
being
ashamed
of
their
sins
,
that
they
think
it
a
shame
and
disgrace
not
to
sin
,
not
to
swear
,
and
whore
,
and
curse
,
and
be
drunk
,
and
prophane
Sabbaths
,
and
dispise
Ordinances
;
yea
,
there
are
many
that
are
so
far
from
being
ashamed
of
their
abominations
,
that
they
even
glory
in
them
,
like
those
in
that
,
Phil.
3.19
.
They
shew
their
sins
as
Sodom
,
they
make
both
a
sport
of
acting
,
and
a
jest
of
confessing
their
sins
.
Thus
Austin
confesseth
that
it
was
sometimes
with
himself
,
before
the
Lord
wrought
upon
him
;
I
was
stricken
with
such
blindness
,
as
that
I
thought
it
a
shame
unto
me
to
be
less
vile
and
wicked
than
my
companions
whom
I
heard
boast
of
their
leudness
,
and
glory
so
much
the
more
,
by
how
much
they
were
the
more
filthy
;
therefore
(
saith
he
)
lest
I
should
be
of
no
account
,
I
was
the
more
vicious
;
and
when
I
could
not
otherwise
match
others
,
I
would
feign
that
I
had
done
those
things
which
I
never
did
,
lest
I
should
seem
so
much
the
more
abject
,
by
how
much
I
was
the
more
innocent
;
and
so
much
the
more
vile
,
by
how
much
I
was
the
more
chast
.
But
for
a
close
remember
this
,
The
true
penitent
knows
,
that
the
more
God
has
been
displeased
with
the
blackness
of
sin
,
the
better
he
will
be
pleased
with
the
blushing
of
the
sinner
;
and
therefore
he
can't
but
blush
when
either
he
looks
upon
sin
within
him
,
or
God
above
him
.
But
,
Seventhly
,
Penitential
confession
't
is
believing
and
fiducial
,
't
is
mixt
with
some
faith
,
Hosea
14.
●
.
though
not
alwayes
with
a
strong
faith
;
't
is
not
like
the
confession
of
a
Malefactor
to
the
Judge
,
but
like
the
confession
of
a
child
to
his
father
,
or
like
the
confession
of
a
sick
man
to
his
Physician
.
As
a
penitent
man
has
one
eye
of
sorrow
upon
his
sin
,
so
he
has
another
eye
of
hope
upon
pardoning
grace
.
Thus
David
,
Psal.
51.
though
he
had
sinned
greatly
,
yet
he
hangs
upon
free
mercy
,
and
begs
his
pardon
believingly
.
Thus
Daniel
,
Dan.
9.9
.
To
the
Lord
our
God
belongs
mercies
and
forgivenesses
,
though
we
have
rebelled
against
him
.
Thus
Sechaniah
,
Ezra
10.2
.
Ezra
10.2
.
And
Sechaniah
the
son
of
Jehiel
,
one
of
the
sons
of
Elam
,
answered
and
said
unto
Ezra
,
we
have
trespassed
against
our
God
,
and
have
taken
strange
wives
of
the
people
of
the
Land
,
yet
now
there
is
hope
in
Israel
concerning
this
thing
.
If
it
were
not
for
hope
the
heart
would
break
;
there
was
hope
among
them
that
Israel
would
repent
,
and
there
was
hope
among
them
that
God
would
have
mercy
upon
their
repentance
.
And
the
same
spirit
was
working
in
the
Prodigal
;
I
will
arise
and
go
to
my
father
,
and
will
say
unto
him
,
father
,
I
have
sinned
against
heaven
and
before
thee
.
Luke
18.18
.
Though
he
was
a
Prodigal
,
yet
he
would
go
to
God
as
to
a
father
,
who
knew
how
to
pity
and
forgive
the
mourning
and
repenting
child
.
When
confessions
of
sin
are
mingled
with
hopes
of
mercy
,
and
the
soul
draws
neer
to
God
as
a
father
,
then
the
heart
breaks
most
,
and
melts
and
mourns
most
.
That
confession
of
sin
that
is
not
mixt
with
some
hope
of
pardon
,
and
with
some
faith
in
the
mercy
of
God
is
not
penitential
but
desperate
.
Cain
in
some
sort
confesses
,
Gen.
4.16
.
but
then
he
flies
into
the
Land
of
Nod
,
and
there
he
falls
a
building
and
planting
,
partly
in
contempt
of
the
dreadful
doom
God
had
past
upon
him
,
and
partly
to
drown
the
noise
of
his
conscience
,
and
despairing
of
ever
obtaining
pardon
in
this
world
,
2
Cor.
5.1
,
2.
or
enjoying
a
house
not
made
with
hands
in
another
world
.
Judas
likewise
confesses
his
most
hainous
sin
;
I
have
sinned
in
betraying
innocent
bloud
;
but
having
no
hope
of
pardon
,
Mat.
27.3
,
4.
no
faith
in
that
innocent
blood
he
had
shed
,
he
goes
out
and
hangs
himself
.
Judas
had
no
faith
to
mingle
with
his
confession
,
he
confesses
despairingly
not
believingly
,
and
so
goes
forth
and
strangles
himself
.
Since
Adam
fell
in
paradise
,
there
has
not
been
one
wicked
man
in
the
world
(
continuing
in
that
state
)
that
has
ever
mixt
faith
with
his
sorrows
,
believing
with
his
confessing
;
't
is
only
the
penitent
man
that
confesseth
sin
believingly
,
and
that
is
pardoned
graciously
,
The
confessing
penitent
reasons
thus
with
God
;
Lord
,
though
I
am
a
sinful
creature
,
yet
thou
art
a
merciful
God
;
though
I
am
unworthy
of
mercy
,
yet
thou
forgivest
sins
freely
;
though
my
sins
reach
as
high
as
heaven
,
yet
thy
mercies
teach
above
the
heavens
;
I
am
here
ready
and
willing
to
accuse
and
condemn
my self
,
and
therefore
be
thou
as
ready
and
as
willing
to
absolve
me
,
and
forgive
me
.
O
Lord
,
though
my
sins
are
very
many
,
yet
thy
mercies
are
exceeding
more
;
though
I
have
multiplied
my
sins
,
yet
thou
canst
multiply
thy
pardons
;
though
I
am
a
sinner
,
a
very
great
sinner
,
yet
there
is
mercy
with
thee
,
that
thou
mayest
be
feared
and
loved
,
served
and
trusted
;
and
therefore
in
the
face
of
all
my
sins
,
provocations
and
unworthiness
,
I
will
look
up
for
mercy
,
and
wait
for
mercy
.
But
,
Eighthly
and
lastly
,
True
penitential
confession
is
joyned
with
reformation
.
That
confession
of
sin
that
carries
forgivness
of
sin
with
it
,
Psal.
51.10
.
is
attended
with
serious
desires
and
earnest
endeavours
of
reformation
;
therefore
forsaking
of
sin
is
annext
to
confession
of
sin
,
Prov.
28.13
.
He
that
covereth
his
sins
shall
not
prosper
,
but
whoso
confesseth
and
forsaketh
them
shall
have
mercy
.
Confession
of
sin
must
be
joyned
with
confusion
of
sin
,
or
all
's
lost
;
God
will
never
cross
the
book
,
he
will
never
draw
the
red
lines
of
Christ's
bloud
over
the
black
lines
of
our
transgressions
,
except
confessing
and
forsaking
go
hand
in
hand
.
He
that
does
not
●orsake
his
sin
,
as
well
as
confess
it
,
forsakes
the
benefit
of
his
confession
.
And
indeed
,
there
is
no
real
confession
of
sin
,
where
there
is
no
real
forsaking
of
sin
;
't
is
not
enough
for
us
to
confess
the
sins
we
have
committed
,
but
we
must
peremptorily
resolve
against
the
committing
again
the
sins
we
have
confest
;
we
must
desire
as
freely
to
forgo
our
sins
,
as
we
do
desire
God
to
forgive
us
our
sins
.
Confession
of
sin
is
a
spiritual
vomit
;
now
you
know
,
a
man
that
is
burdened
in
his
stomack
,
is
heartily
willing
to
be
rid
of
that
●oad
on
his
stomack
that
doth
oppress
nature
;
and
so
a
man
that
is
real
in
his
confession
of
sin
,
is
as
heartily
willing
to
be
rid
of
his
sin
,
that
lyes
as
a
lo●d
upon
his
conscience
,
as
any
sick
man
can
be
heartily
willing
to
be
rid
of
that
load
that
lyes
upon
his
stomack
.
The
penitential
confessor
doth
as
heartily
desire
to
be
delivered
from
the
power
of
his
sins
,
as
he
does
desire
to
be
delivered
from
the
sting
and
punishment
of
his
sins
.
This
is
observable
in
the
confession
of
good
Sechaniah
,
Ezra
10.2
,
3.
We
have
trespassed
against
our
God
,
and
taken
strange
wives
of
the
people
of
the
Land
:
Now
therefore
let
us
make
a
covenant
with
our
God
to
put
away
all
the
wives
,
and
such
as
are
born
of
them
,
according
to
the
counsel
of
my
Lord
,
and
those
that
tremble
at
the
commandement
of
our
God
,
and
let
it
be
done
according
to
the
Law
.
And
this
was
the
former
practise
of
the
children
of
Israel
,
who
joyned
reformation
with
their
confession
,
as
you
may
see
in
that
,
Judg.
10.15
.
We
have
sinned
.
Ver.
16.
And
they
put
away
the
strange
Gods
from
among
them
,
and
served
the
Lord
,
and
his
soul
was
grieved
for
the
misery
of
Israel
.
That
,
Job
.
34.31
,
32.
is
observable
;
Surely
it
is
meet
to
be
said
unto
God
,
I
have
born
chastisement
,
I
will
not
offend
any
more
;
that
which
I
see
not
teach
thou
me
;
if
I
have
done
iniquity
,
I
will
do
no
more
.
And
the
same
spirit
you
may
find
working
in
those
that
were
once
given
up
to
sorcery
and
witchcraft
,
Act.
18.
And
many
that
believed
came
and
confessed
,
and
shewed
their
deeds
.
Ver.
19.
Many
also
of
them
which
used
curious
arts
,
brought
their
books
together
,
and
burned
them
before
all
men
.
Penitential
confession
leaves
a
holy
awe
and
dread
on
the
soul
,
to
take
heed
of
committing
sins
confest
.
Though
a
godly
man
may
(
in
an
hour
of
temptation
,
or
in
a
day
of
desertion
,
or
in
a
season
of
God's
with-holding
the
gracious
influences
of
heaven
from
falling
upon
his
soul
)
commit
a
sin
which
he
has
seriously
confest
and
sadly
bewailed
,
yet
he
retains
in
his
course
and
practise
,
such
a
holy
fear
and
awe
upon
his
heart
,
as
in
some
measure
proves
armour
of
proof
against
future
commissions
of
sin
.
But
now
wicked
men
are
very
ready
,
bold
,
and
venturous
to
commit
the
same
sins
they
have
confest
,
as
you
may
see
in
Saul
,
one
while
you
shall
have
him
confessing
his
sinful
injuries
against
David
with
tears
;
and
soon
after
you
shall
find
him
pursuing
of
him
in
the
wilderness
of
Zaph
with
three
thousand
chosen
men
at
his
heels
.
Compare
1
Sam.
24.16
,
17.
with
Chap.
26.2
,
3
,
4
Exod.
9
27
,
34.
The
same
evil
spirit
was
predominant
in
Pharaoh
,
one
day
you
shall
have
him
confessing
his
sin
,
and
promising
to
let
Israel
go
,
and
the
next
day
you
shall
find
his
heart
hardned
,
and
he
peremptorily
resolved
that
Israel
shall
not
go
.
And
so
the
Harlot
made
the
confession
of
her
sin
,
Prov.
7.14
.
to
be
but
a
provocation
to
more
sin
.
The
wicked
sometimes
confess
their
sins
,
but
they
never
forsake
their
sins
;
2
Pet.
2.
ult.
after
confe●sion
they
commonly
return
with
the
dog
to
his
vomit
;
as
Fulgentius
Fulgent
.
de
Rem
.
peccat
.
l.
1.
c.
12.
hath
worthily
observed
.
Many
(
saith
he
)
being
pricked
in
conscience
,
confess
that
they
have
done
ill
,
and
yet
put
no
end
to
their
ill
deeds
;
they
humbly
accuse
themselves
in
God's
sight
of
the
sins
which
oppress
them
,
and
yet
with
a
perverse
heart
rebelliously
heap
up
those
sins
whereof
they
accuse
themselves
.
The
very
pardon
which
they
beg
with
mournful-sighs
,
they
impede
with
their
wicked
actions
;
they
ask
help
of
the
Physician
,
and
still
minister
matter
to
the
disease
,
thus
in
vain
indeavouring
to
appease
him
with
penitent
words
,
whom
they
go
on
to
provoke
by
an
impenitent
course
.
Well
remember
this
,
real
confession
of
sin
is
alwayes
attended
with
real
endeavours
of
turning
from
sin
.
Look
,
as
the
Patient
layes
open
his
diseases
to
the
Physician
for
this
very
purpose
,
that
he
may
be
cured
and
healed
;
so
the
penitent
soul
confesses
his
sins
to
the
Physician
of
souls
on
purpose
to
be
cured
and
healed
.
The
daily
language
of
the
penitent
soul
is
this
;
Lord
,
when
wilt
thou
heal
the
maladies
of
my
soul
?
when
wilt
thou
heal
my
un●elief
,
and
heal
my
pride
,
and
heal
my
vain
glory
,
and
heal
my
hypocrisie
,
and
heal
my
impurity
,
and
heal
my
hard
heartedness
,
and
heal
my
carnalness
,
and
heal
my
worldliness
,
and
heal
my
selfishness
?
&c.
Lord
,
I
do
as
earnestly
beg
grace
to
heal
my
soul
,
as
I
do
mercy
to
pardon
my
soul
.
And
let
thus
much
suffice
for
the
second
part
of
true
Evangelical
repentance
.
The
third
part
of
true
Repentance●
lyes
in
turning
from
all
sin
to
God
.
That
great
and
precious
promise
of
forgiveness
of
sin
is
made
over
to
repenting
and
●●●●ning
from
sin
;
all
who
truly
repent
of
their
sins
,
and
turn
from
their
sins
,
shall
receive
the
forgiveness
of
their
sins
;
pardon
of
sin
is
for
that
man
,
and
that
man
is
for
pardon
of
sin
,
who
truly
repents
and
returns
from
his
sin
.
Four
things
speak
out
this
,
&c.
First
,
Scripture
exhortations
to
repent
,
that
so
our
sins
may
be
forgiven
,
Ezek.
18.30
.
Repent
and
turn
your selves
from
all
your
transgressions
,
so
iniquity
shall
not
be
your
ruine
.
Acts
2.38
.
Repent
and
be
baptized
every
one
of
you
in
the
name
of
Jesus
Christ
,
for
the
remission
of
your
sins
.
Acts
3.19
.
Repent
and
be
converted
,
that
your
sins
may
be
blotted
out
,
&c.
Secondly
,
Express
promises
that
our
sins
shall
be
forgiven
upon
our
repentance
,
2
Chron.
7.14
.
If
my
people
shall
turn
from
their
evil
way
,
then
will
I
forgive
their
sin
.
Prov.
28.13
.
Whose
confesseth
and
f●rsaketh
his
sin
,
shall
find
mercy
.
Ezek.
18.21
.
If
the
wicked
will
turn
from
all
his
sins
which
he
hath
committed
,
and
do
that
which
is
lawful
and
right
,
he
shall
surely
live
,
he
shall
not
die
.
Ver.
22.
All
his
transgressions
which
he
hath
committed
,
they
shall
not
be
mentioned
unto
him
.
Thirdly
,
A
most
certain
assurance
of
the
forgiveness
of
sins
upon
repentance
,
though
they
have
been
never
so
great
and
hainous
,
Isa.
1.16
,
17
,
18.
Wash
ye
,
make
you
clean
,
put
away
the
evil
of
your
doings
,
cease
to
do
evil
,
learn
to
do
well
:
Come
now
and
let
us
reason
together
,
saith
the
Lord
;
though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
;
though
they
be
re●
like
crimson
,
they
shall
be
as
wool
.
Fourthly
,
Express
records
and
instances
of
forgiveness
unto
such
as
have
repented
and
turned
from
their
sins
,
2
Sam.
12.13
.
And
David
said
unto
Nathan
,
I
have
sinned
against
the
Lord
;
and
Nathan
said
to
David
,
the
Lord
hath
also
put
away
thy
sin
.
Jer.
31.18
,
19
,
20.
I
have
surely
heard
Ephraim
bemoaning
himself
;
turn
thou
me
,
and
I
shall
be
turned
,
&c.
Surely
after
that
I
was
turned
,
I
repented
;
and
after
that
I
was
instructed
,
I
s●ote
upon
my
thigh
,
I
was
ashamed
,
yea
even
confounded
,
because
I
did
bear
the
reproach
of
my
youth
.
Is
Ephraim
my
dear
son
?
●s
he
a
pleasant
child
?
for
since
I
spake
against
him
,
I
do
remember
him
still
;
therefore
my
bowels
are
troubled
for
him
,
I
will
surely
have
mercy
upon
him
,
saith
the
Lord
.
Luke
7.38
.
And
shee
stood
at
his
feet
behind
him
weeping
,
and
began
to
wash
his
feet
with
tears
,
and
did
wipe
them
with
the
hairs
of
her
head
,
and
kissed
his
feet
and
anointed
them
with
ointment
.
Ver.
47.
Wherefore
I
say
,
her
sins
which
were
many
are
forgiven
.
Chap.
15.18
,
19
,
20.
I
will
arise
and
go
to
my
father
,
and
will
say
to
him
,
father
,
I
have
sinned
against
heaven
and
before
thee
,
and
am
no
more
worthy
to
be
called
thy
son
▪
And
he
arose
and
came
to
his
father
;
but
when
he
was
yet
a
great
way
off
;
his
father
saw
him
,
and
had
compassion
,
and
ran
and
fell
upon
his
neck
and
kissed
him
.
Qu.
But
what
are
the
properties
or
qualifications
of
that
right
turning
from
sin
,
which
brings
poor
sinners
within
the
compass
of
the
promise
of
forgiveness
of
sins
?
Now
to
this
great
question
I
shall
give
these
four
following
Answers
.
First
Answer
.
Ans.
1
First
,
That
turning
from
sin
,
which
brings
a
man
within
the
compass
of
the
promise
of
forgiveness
of
sin
,
is
a
cordial
turning
from
sin
,
Joel
2.12
.
Turn
ye
,
even
to
me
,
with
all
your
heart
.
2
Chron.
6.38
.
If
they
return
to
thee
with
all
their
heart
,
and
with
all
their
soul
.
Ver.
39.
Then
hear
thou
from
the
heavens
their
prayer
and
their
supplication
,
and
forgive
their
sins
.
Deut.
30.10
.
If
thou
turn
unto
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
soul
,
&c.
Jer.
3.10
.
And
yet
for
all
this
,
her
treacherous
sister
Judah
hath
not
turned
unto
me
with
her
whole
heart
,
but
feignedly
,
saith
the
Lord
.
Chap.
24.7
.
And
I
will
give
them
an
heart
to
know
me
,
that
I
am
the
Lord
,
and
they
shall
be
my
people
,
and
I
will
be
their
God
;
for
they
shall
return
unto
me
with
their
whole
heart
.
Wicked
men
are
serious
and
cordial
in
their
sinning
,
and
they
must
be
as
serious
and
cordial
in
their
returning
,
or
they
are
lost
and
undone
for
ever
.
The
true
penitent
turns
from
sin
with
his
heart
,
with
all
his
heart
,
and
with
all
his
soul
;
he
is
turned
in
good
earnest
from
his
sins
,
whose
heart
is
turned
from
his
sins
;
if
the
heart
turns
not
,
all
is
naught
,
all
is
stark
naught
;
he
that
turns
from
sin
,
but
not
with
his
heart
,
turns
but
feignedly
,
partially
,
hypocritically
,
deceifully
.
God
is
a
just
and
a
jealous
God
,
and
he
will
never
endure
corrivals
or
copartners
in
the
throne
,
the
heart
of
man
;
a
holy
God
will
never
divide
with
an
unholy
Devil
.
The
true
God
is
a
righteous
God
,
and
he
will
never
share
his
glory
with
another
;
the
true
God
must
be
served
truly
,
heartily
,
he
loves
neither
halting
nor
halving
.
Such
as
divide
the
rooms
of
their
souls
betwixt
God
and
sin
,
God
and
Satan
,
God
and
the
world
,
that
swear
by
God
and
Malcham
,
that
sometimes
pray
devoutly
,
and
at
other
times
curse
most
hideously
;
that
halt
betwixt
God
and
Baal
,
are
meer
Heteroclites
in
Religion
,
and
such
whom
God
abhors
.
When
a
man's
heart
gives
a
bill
of
divorce
to
his
sins
,
when
his
heart
breaks
the
league
with
sin
,
when
his
heart
casts
it
off
,
and
casts
it
out
as
an
abominable
thing
,
then
the
heart
is
turned
from
sin
really
,
effectually
,
&c.
If
notwithstanding
all
the
professions
that
a
man
makes
against
his
sins
,
his
heart
still
loves
them
,
and
delights
in
them
,
and
he
will
still
retain
them
,
and
welcom
them
,
and
cleave
to
them
,
and
make
provision
for
them
,
&c.
his
repentance
is
feigned
and
not
real
,
&c.
But
,
The
second
Answer
.
Secondly
,
A
true
penitential
turning
is
an
universal
turning
,
Ans.
2
a
turning
not
from
some
sins
,
but
from
all
sins
,
Ezek.
18.30
.
Repent
and
turn
your selves
from
all
your
transgressions
.
Ver.
31.
Cast
away
from
you
all
your
transgressions
.
2
Cor.
7.1
.
Let
us
cleanse
our selves
from
all
filthiness
both
of
flesh
and
spirit
.
Psal.
119.101
.
I
have
refrained
my
feet
from
every
evil
way
.
Ver.
128.
I
hate
every
false
way
.
Ezek.
14.6
.
Therefore
say
unto
the
house
of
Israel
,
thus
saith
the
Lord
God
,
repent
and
turn
your selves
from
your
idols
,
and
turn
away
your
faces
from
all
your
abominations
.
Chap.
18.28
.
Because
he
considereth
and
turneth
away
from
all
his
transgressions
that
he
hath
committed
,
he
shall
surely
live
,
he
shall
not
die
.
True
repentance
is
a
turning
from
all
sin
,
without
any
reservation
or
exception
;
he
never
truly
repented
of
any
sin
,
whose
heart
is
not
turned
against
every
sin
.
The
true
penitent
casts
off
all
the
rags
of
old
Adam
,
he
throws
down
every
stone
of
the
old
building
,
he
will
not
leave
a
horn
nor
a
hoof
behind
.
That
which
Nehemiah
speaks
of
himself
in
that
,
Neh.
13.7
,
8.
is
very
observable
to
our
purpose
.
And
I
came
to
Jerusalem
and
understood
of
the
evil
that
Eliashib
did
for
Tobiah
,
in
preparing
him
a
chamber
in
the
courts
of
the
house
of
God
,
and
it
grieved
me
sore
(
but
he
rests
not
there
,
but
goes
further
)
therefore
I
cast
forth
all
the
houshold-stuff
of
Tobiah
out
of
the
chamber
.
What
should
Tobiah
do
with
a
chamber
?
therefore
he
not
only
outs
Tobiah
,
but
outgoes
all
his
stuff
too
.
Thus
the
true
penitent
,
when
he
considers
all
the
evil
that
sin
has
done
,
how
it
has
taken
up
not
only
one
chamber
,
but
every
chamber
in
the
soul
,
and
how
it
has
for
many
years
quite
shut
out
God
,
and
Christ
,
and
the
Spirit
,
and
every
thing
that
is
good
;
he
is
grieved
sore
,
and
so
falls
upon
the
outging
of
every
lust
,
being
highly
resolved
that
neither
Satan
nor
any
of
his
retinue
shall
ever
find
the
least
entertainment
in
his
soul
any
more
.
Such
as
are
resolved
against
turning
from
any
sin
,
are
horrible
profane
;
such
as
turn
from
some
sins
,
but
close
with
others
,
are
hideous
hypocrites
;
such
as
turn
from
one
sin
to
another
,
or
change
their
sins
as
men
do
their
fashions
,
are
most
sadly
blinded
,
and
desperately
deluded
by
Satan
;
but
such
as
turn
not
from
some
sins
,
but
from
every
sin
,
are
sincerely
penitent
.
And
certainly
there
are
very
grea●
reasons
why
the
true
penitent
does
turn
,
and
must
turn
from
sin
universally
.
As
,
First
,
'T
is
to
no
purpose
for
a
man
to
turn
from
some
sins
,
if
he
does
not
turn
from
all
his
sins
,
James
1.26
.
If
any
man
seem
to
be
religious
and
bridle
not
his
tongue
,
but
deceiveth
his
own
heart
,
this
mans
Religion
is
in
vain
.
This
at
first
sight
may
seem
to
be
a
hard
saying
,
One
stab
at
the
heart
kills
,
one
act
of
treason
makes
a
Traitor
,
one
spark
of
fire
sets
the
house
on
fire
,
one
flaw
in
a
diamond
spoyls
the
price
of
it
,
one
puddle
if
we
wallow
in
it
,
will
defile
us
,
one
head
of
garlick
will
poyson
a
Leopard
,
say
the
Naturalists
.
that
for
one
fault
,
for
one
fault
in
the
tongue
,
all
a
mans
Religion
should
be
counted
vain
,
and
yet
this
you
see
the
holy
Ghost
does
peremptorily
conclude
.
Let
a
man
make
never
so
glorious
a
profession
of
Religion
,
yet
if
he
gives
himself
liberty
to
live
in
the
practise
of
any
known
lust
,
yea
though
it
be
but
in
a
sin
of
the
tongue
,
his
Religion
is
in
vain
,
and
that
one
lust
will
separate
him
from
God
for
ever
.
If
a
Wife
be
never
so
officious
to
her
Husband
in
many
things
,
and
though
she
gives
him
content
several
wayes
,
yet
if
she
entertains
any
other
Lover
into
his
bed
besides
himself
,
it
will
alienate
his
affections
from
her
,
and
for
ever
separate
him
from
her
.
The
application
is
easie
.
To
turn
from
one
sin
to
another
,
is
but
to
be
tossed
from
one
hand
of
the
Devil
to
another
;
it
is
but
with
Benhadad
,
to
recover
of
one
disease
and
die
of
another
,
it
is
but
to
take
pains
to
go
to
hell
.
If
a
Ship
spring
three
leaks
,
and
only
two
be
stopped
,
the
third
will
sink
the
Ship
;
or
if
a
man
have
two
grievous
wounds
in
his
body
,
and
take
order
only
to
cure
one
,
that
which
is
neglected
will
certainly
kill
him
:
'T
is
so
here
,
if
a
man
that
has
divers
lusts
fighting
against
the
life
of
his
precious
soul
,
shall
only
mortifie
and
slay
some
of
them
,
the
rest
will
certainly
destroy
him
,
and
all
his
pains
in
subduing
some
of
them
will
be
lost
.
I
have
read
of
a
devout
man
,
who
had
amongst
many
other
vertues
,
the
gift
of
healing
,
unto
whom
divers
made
resort
for
cure
;
among
the
rest
,
one
Chromatius
being
sick
sent
for
him
,
being
come
he
told
him
of
his
sickness
,
and
desired
that
he
might
have
the
benefit
of
cure
as
others
had
before
him
:
I
cannot
do
it
(
said
the
devout
person
)
till
thou
hast
beaten
all
the
Idols
and
Images
in
thy
house
to
pieces
.
O
,
that
shall
be
done
,
said
Chromatius
,
here
take
my
keys
,
and
where
you
find
any
Images
let
them
be
defaced
,
which
was
done
accordingly
;
to
prayer
went
the
holy
man
,
but
no
cure
was
wrought
.
O
,
saith
Chromatius
,
I
am
as
sick
as
ever
,
O
,
I
am
very
weak
and
sick
:
It
cannot
be
otherwise
,
replyed
the
holy
man
,
nor
can
I
help
it
;
for
certainly
there
is
one
Idol
more
in
your
house
undiscovered
,
and
that
must
be
defaced
too
.
True
,
sayes
Chromatius
,
there
is
so
indeed
,
there
is
one
all
of
beaten
gold
,
it
cost
200
l.
I
would
fain
have
saved
it
;
but
here
take
my
keys
again
,
you
shall
find
it
locked
up
fast
in
my
chest
,
take
it
and
break
it
in
pieces
;
which
done
,
the
holy
man
prayed
,
and
Chromatius
was
healed
.
The
moral
of
this
story
is
this
:
We
are
all
spiritually
sick
,
full
of
wounds
and
putrified
sores
;
Christ
our
spiritual
Physician
tells
us
,
that
if
we
will
be
cured
,
we
must
break
off
our
sins
by
repentance
.
Now
this
we
are
willing
to
do
in
part
,
but
not
in
whole
;
we
would
fain
keep
one
Dalilah
,
one
darling
beloved
sin
,
but
it
must
not
be
,
there
must
not
be
one
sin
unrepented
of
;
we
must
repent
as
well
for
our
Achans
as
our
Absaloms
,
our
Rimmons
as
our
Mammons
,
our
Davids
as
our
Goliahs
,
our
covert
as
well
as
our
open
sins
,
our
loved
as
well
as
our
loathed
lusts
,
our
heart
abominations
as
well
as
our
gross
transgressions
,
our
Babe
iniquities
as
well
as
our
Giant-like
provocations
;
our
repentance
must
be
universal
,
or
't
will
be
to
no
purpose
.
Herod
turned
from
many
evils
,
but
would
not
turn
from
his
Herodias
,
Mark
6.18
,
19
,
20
and
that
was
his
ruin
.
Judas
his
life
was
as
fair
and
as
free
from
spots
and
blots
,
as
the
lives
of
any
of
the
Apostles
,
no
scandalous
sin
was
to
be
found
upon
him
,
only
that
golden
Devil
covetousness
was
his
sin
,
and
his
everlasting
ruin
;
his
Apostleship
,
Preaching
,
working
of
Miracles
,
hearing
of
Christ
,
and
conversing
with
him
,
&c.
was
to
no
purpose
,
because
of
that
Serpent
he
kept
in
his
bosom
,
which
at
last
stung
him
to
death
.
If
a
man
lives
in
the
practise
of
any
known
sin
,
the
union
between
sin
and
his
soul
is
not
dissolved
;
and
if
that
union
be
not
dissolved
,
Christ
and
his
soul
was
never
united
,
and
therefore
such
a
person
can
never
be
saved
.
Saul
spared
Agag
and
the
Witch
of
Endor
,
whom
he
should
have
destroyed
,
and
so
lost
his
Crown
,
his
Kingdom
,
and
his
Soul
,
which
was
saddest
of
all
.
Gideon
had
seventy
sons
,
Judg.
8.13
.
and
but
one
bastard
,
and
yet
that
one
bastard
destroyed
all
the
rest
.
The
Jewish
Rabbins
report
,
that
the
same
night
that
Israel
departed
out
of
Egypt
towards
Canaan
,
all
the
Idols
and
idolatrous
Temples
in
Egypt
,
by
lightning
and
earthquakes
were
broken
down
:
So
when
a
man
truly
repents
,
all
the
Idols
that
were
set
up
in
his
soul
,
are
cast
down
.
But
,
Secondly
,
God
has
so
connexed
the
duties
of
his
Law
one
to
another
,
that
if
there
be
not
a
conscientious
care
to
walk
according
to
all
that
the
Law
requires
,
a
man
becomes
a
transgressor
of
the
whole
Law
,
according
to
that
of
Saint
James
,
Chap.
2.10
.
Whosoever
shall
keep
the
whole
Law
,
He
who
prevaricates
with
God
as
to
any
one
particular
commandement
of
his
,
his
heart
is
naught
,
stark
naught
,
and
he
is
guilty
of
all
:
he
hath
no
real
regard
to
any
of
the
commandements
of
God
,
that
hath
not
a
regard
to
all
the
commandements
of
God
,
&c.
and
yet
offend
in
one
point
,
is
guilty
of
all
;
the
bond
of
all
is
broken
,
the
authority
of
all
is
slighted
,
and
that
evil
disposition
,
that
sinful
frame
of
heart
,
that
works
a
man
to
venture
upon
the
breach
of
one
command
,
would
make
him
venture
upon
the
breach
of
any
command
,
were
it
not
for
some
infirmity
of
nature
,
or
because
his
purse
will
not
hold
out
to
maintain
it
,
or
for
shame
,
or
loss
,
or
because
of
the
eye
of
friends
,
or
the
sword
of
the
Magistrate
,
or
for
some
sinister
respects
;
and
might
the
breach
of
any
other
of
the
commands
of
God
serve
his
turn
,
and
advance
his
ends
,
he
stands
as
strongly
prest
in
spirit
to
transgress
them
all
,
as
to
transgress
any
one
of
them
.
He
that
gives
himself
liberty
to
live
in
the
breach
of
any
one
command
of
God
,
is
qualified
with
a
disposition
of
heart
to
break
them
all
;
every
single
sin
contains
virtually
all
sin
in
it
.
He
that
allows
himself
a
liberty
to
live
in
the
breach
of
any
one
particular
Law
of
God
,
he
casts
contempt
and
scorn
upon
the
authority
that
made
the
whole
Law
,
and
upon
this
account
breaks
it
all
.
And
the
Apostle
gives
the
reason
of
it
in
Verse
11.
For
he
that
said
,
do
not
commit
adultery
,
said
also
,
do
not
kill
;
now
if
thou
commit
no
adultery
,
yet
if
thou
kill
,
thou
art
become
a
transgressor
of
the
Law
.
Not
that
he
is
guilty
of
all
distributively
,
but
collectively
;
for
the
Law
is
copulative
,
there
is
a
chain
of
duties
,
and
these
are
all
so
linked
one
to
another
,
that
you
cannot
break
one
link
of
the
chain
,
but
you
break
the
whole
chain
.
All
the
precepts
of
the
Law
are
as
it
were
a
string
of
pearls
strung
by
the
authority
of
God
;
now
break
this
string
in
any
place
,
and
all
the
pearls
fall
to
the
ground
.
No
man
can
live
in
the
breach
of
any
known
command
of
God
,
but
he
wrongs
every
command
of
God
;
and
this
at
last
he
shall
find
to
his
cost
,
without
sound
repentance
on
his
side
,
and
pardoning
grace
on
God's
.
But
,
Thirdly
,
One
sin
never
goes
alone
,
Cain's
anger
is
seconded
with
murder
,
Gen.
4.6
,
8.
Ahab's
covetousness
is
attended
with
bloudy
cruelty
,
and
Jeroboam's
rebellion
with
idolatry
,
and
Judas
his
thievery
with
treason
.
I
might
give
instances
of
this
in
Adam
and
Eve
,
and
in
Lot
,
Abraham
,
Noah
,
Jacob
,
Joseph
,
1
King
.
12.
Job
,
David
,
Sol●mon
and
Peter
,
&c.
but
a
touch
on
this
string
is
enough
;
one
sin
commonly
disposes
the
heart
to
another
sin
,
a
small
sin
many
times
draws
the
heart
to
a
greater
,
●nd
one
great
sin
draws
the
heart
to
another
great
sin
,
and
that
to
a
greater
,
till
at
last
the
soul
comes
to
be
drowned
in
all
excess
.
Augustine
relates
this
story
of
Manicheus
,
who
being
tormented
with
Flies
,
Exposit.
in
Evang.
S.
John
,
Tract
.
cap.
1.
tom
.
was
of
opinion
that
the
Devil
made
them
and
not
God
;
why
then
,
said
one
that
stood
by
,
●f
the
Devil
made
Flies
,
then
the
Devil
made
Worms
and
not
God
,
for
they
are
living
creatures
as
well
as
Flies
;
true
said
he
,
the
Devil
did
make
Worms
:
But
said
the
other
,
if
the
Devil
did
make
Worms
,
then
he
did
make
Birds
,
Beasts
,
and
Man
;
he
granted
all
.
And
thus
saith
that
old
Father
by
denying
God
in
the
Fly
,
he
came
to
deny
God
in
Man
;
and
so
consequently
the
whole
Creation
.
And
thus
yielding
to
lesser
sins
,
draws
the
soul
to
the
common
of
greater
,
yea
often
to
the
greatest
of
all
.
I
have
both
heard
and
read
a
story
of
a
young
man
,
who
being
often
tempted
by
the
Devil
and
his
own
wicked
heart
,
to
commit
three
sins
,
viz.
to
kill
his
father
,
to
lye
with
his
mother
,
and
to
be
drunk
;
the
two
former
his
heart
would
not
yield
to
,
as
being
things
abhorrent
to
the
light
and
law
of
nature
,
and
therefore
to
free
himself
from
the
temptation
,
he
yielded
to
the
last
and
least
;
but
when
he
was
drunk
,
he
killed
his
father
and
ravished
his
mother
:
Thus
these
two
abominable
sins
,
Murder
and
Incest
were
ushered
in
by
one
that
was
not
of
so
deep
a
dye
.
There
is
something
in
sin
,
like
the
radical
vertue
that
is
in
the
seed
of
Herbs
and
Plants
;
the
seed
is
but
a
small
inconsiderable
thing
in
it self
,
yet
let
it
be
but
cast
into
the
ground
,
and
there
rest
quietly
a
time
,
and
it
will
take
root
,
and
grow
up
to
a
great
stock
,
and
bring
forth
many
flourishing
branches
,
like
the
grain
of
mustard-seed
,
Mat.
13.31
,
32.
which
though
it
be
the
least
of
seeds
,
yet
being
cast
into
the
ground
,
grows
up
to
be
the
greatest
among
herbs
,
and
becometh
a
Tree
,
so
that
the
birds
of
the
Air
come
and
lodge
in
the
branches
thereof
.
Satan
will
be
sure
to
nest
himself
,
to
lodge
himself
in
the
least
sins
(
as
birdsnest
and
lodge
themselves
in
the
smallest
branches
of
a
Tree
)
and
there
he
will
hatch
all
manner
of
wickedness
.
A
sinful
motion
,
if
it
be
not
rejected
,
will
procure
consent
,
and
consent
will
break
forth
into
act
,
and
one
act
will
procure
another
act
,
until
the
multiplying
of
acts
have
begot
a
habit
,
and
that
habit
hath
choakt
and
stifled
conscience
,
and
when
once
conscience
is
stifled
and
benummed
,
it
will
be
ready
upon
all
occasions
to
lay
the
soul
open
,
and
to
prostrate
it
to
the
basest
and
worst
of
sins
.
O!
there
is
a
prodigious
evil
in
the
least
of
sins
,
it
will
quickly
multiply
it self
into
all
manner
of
evils
;
unless
sin
be
cut
off
in
the
first
motion
,
it
will
proceed
to
action
,
and
from
action
to
delectation
,
and
from
delight
to
custom
,
and
from
custom
to
a
habit
;
and
so
the
soul
will
be
in
eminent
danger
of
being
undone
for
ever
.
A
little
thief
put
in
at
the
window
,
may
open
the
doors
for
stronger
and
greater
to
come
in
,
that
may
take
away
both
life
and
treasure
at
once
.
A
little
wedge
makes
way
for
a
greater
,
and
so
do
little
sins
make
way
for
greater
.
Satan
and
our
own
hearts
will
be
modest
at
first
,
and
therefore
they
are
often
in
a
combination
,
first
to
draw
us
to
lesser
sins
,
and
then
to
greater
,
and
so
from
sins
less
obnoxious
to
sins
more
scandalous
,
till
we
come
to
be
●bominable
to
God
,
hateful
to
others
,
and
a
terror
to
our selves
.
Such
as
live
in
one
sin
,
God
will
in
justice
give
over
to
other
sins
.
The
Gentiles
gave
up
themselves
to
idolatry
,
Rom.
1.23
.
And
God
gave
them
up
to
uncleanness
,
ver.
24.
'T
is
impossible
for
any
man
to
take
one
sin
into
his
bosom
,
and
to
shut
all
others
out
;
he
that
lives
but
in
the
allowance
of
himself
in
one
sin
,
will
find
that
sin
at
last
to
shut
the
door
of
heaven
against
him
;
and
therefore
the
true
penitent
turns
from
sin
universally
.
Fourthly
,
The
reasons
of
turning
from
sin
,
are
universally
binding
to
a
penitent
soul
.
There
are
the
same
reasons
and
grounds
for
a
penitent
man's
turning
from
every
sin
,
as
there
is
for
his
turning
from
any
one
sin
.
Do
you
turn
from
this
or
that
sin
,
because
the
Lord
has
forbid
it
?
why
upon
the
same
ground
you
must
turn
from
every
sin
,
As
in
a
Harp
to
make
the
musick
good
and
harmonious
,
it
is
not
enough
that
all
the
strings
be
right
tuned
except
one
;
one
string
that
jars
,
will
spoyl
the
sweetest
musick
.
The
application
is
easie
,
&c.
for
God
has
forbid
every
sin
as
well
as
this
or
that
particular
sin
;
there
is
the
same
authority
forbidding
or
commanding
in
all
;
and
if
the
authority
of
God
awes
a
man
from
one
sin
,
it
will
awe
him
from
all
.
There
is
one
and
the
same
Law-giver
in
respect
of
all
the
commandements
;
he
that
gave
one
commandement
gave
also
another
,
therefore
he
that
observes
one
commandement
gave
in
obedience
unto
God
,
whose
commandement
it
is
,
will
observe
all
,
because
all
are
his
commandements
;
and
he
that
slights
one
commandement
is
guilty
of
all
,
because
he
doth
contemn
the
authority
and
will
of
him
that
gave
them
all
;
even
in
those
commands
which
he
doth
observe
,
he
hath
no
respect
to
the
will
and
authority
of
him
that
gave
them
.
Therefore
there
is
no
obedience
towards
God
,
where
there
is
not
an
uniform
endeavour
to
please
God
,
as
well
in
one
thing
as
in
another
.
The
same
God
that
hath
inhibited
one
sinful
act
,
hath
inhibited
every
sinful
act
;
and
therefore
he
that
out
of
conscience
and
respect
to
God's
will
,
and
word
,
and
authority
;
turns
from
any
one
sin
,
or
abhors
any
one
sin
,
he
will
out
of
conscience
of
the
same
will
,
and
word
,
and
authority
,
turn
from
every
sin
,
and
abhor
every
sin
,
because
the
same
God
in
his
word
hath
alike
forbidden
all
.
O
Si●s
!
how
is
it
possible
for
a
man
truly
to
repent
of
this
or
that
sin
,
because
't
is
contrary
to
the
Law
,
will
and
authority
of
God
,
but
he
must
needs
repent
of
whatsoever
he
knows
to
be
contrary
to
the
Law
,
will
and
authority
of
God
.
He
that
turns
from
any
one
sin
because
it
is
a
transgression
of
the
holy
and
righteous
Law
of
God
,
he
will
turn
from
every
sin
upon
the
same
account
;
he
that
turns
from
any
one
sin
,
because
't
is
a
dishonour
to
God
,
a
reproach
to
Christ
,
a
grief
to
the
Spirit
,
a
wound
to
Religion
,
&c.
will
upon
the
same
grounds
turn
from
every
sin
;
he
that
turns
from
any
one
sin
,
because
of
the
curse
,
the
threatnings
,
the
judgments
,
the
wrath
,
the
hell
that
hangs
(
as
it
were
)
over
the
head
of
that
sin
;
he
will
turn
from
every
sin
,
because
the
curse
,
the
threatnings
,
the
judgments
,
the
wrath
,
the
hell
,
that
hangs
over
the
head
of
that
one
sin
,
hangs
over
the
head
of
every
sin
.
By
these
hints
't
is
most
evident
,
that
the
reasons
of
turning
from
sin
are
universally
binding
to
a
penitent
soul
;
and
ther●fore
he
turns
not
from
some
sins
only
,
but
from
every
sin
;
he
sayes
not
to
one
,
but
to
all
his
Idols
,
Get
you
hence
,
for
what
have
I
any
more
to
do
with
you
.
Fifthly
,
One
sin
allowed
,
wallowed
and
tumbled
in
,
is
sufficient
to
deprive
a
man
for
ever
of
the
greatest
good
.
Moses
came
within
the
sight
of
Canaan
,
but
for
one
sin
,
viz.
not
sanctifying
God's
name
at
the
water
of
Meribah
,
he
was
shut
out
;
for
him
to
be
so
neer
the
holy
Land
,
Exod.
22.
and
yet
so
far
off
from
entring
into
it
,
was
doubtless
of
all
stroaks
the
hardest
that
ever
he
felt
.
In
the
Law
,
Levit.
13.
the
Leper
that
had
the
spot
of
leprosie
in
any
one
part
of
his
body
,
was
accounted
a
Leper
,
although
all
the
rest
of
his
body
were
sound
and
whole
,
and
accordingly
he
was
to
be
shut
up
,
and
shut
out
from
the
society
and
company
of
the
people
of
God
;
so
one
sin
,
one
leprous
spot
,
allowed
and
beloved
,
will
for
ever
shut
a
man
out
from
the
glorious
presence
of
God
,
Christ
,
the
Spirit
,
Angels
,
and
the
spirits
of
just
men
made
perfect
;
one
sin
wallowed
in
,
will
as
certainly
deprive
a
man
of
the
blessed
vision
of
God
,
and
of
all
the
treasures
,
pleasures
and
delights
that
be
at
God's
right
hand
,
as
a
thousand
.
It
was
a
sore
vexation
to
King
Lysimachus
,
that
he
should
lose
his
earthly
kingdom
for
one
draught
of
water
.
O
Sirs
!
't
will
be
an
everlasting
vexation
to
such
,
who
for
one
lust
shall
at
last
lose
not
an
earthly
,
but
a
heavenly
kingdom
.
One
sin
stript
the
fallen
Angels
of
all
their
glory
;
and
one
sin
stript
our
first
parents
of
all
their
dignity
and
excellency
.
Gen.
3.4
,
5.
Satan
by
one
loud
lye
to
Adam
and
Eve
made
fruitless
all
that
God
had
preached
to
them
immediately
before
.
Job
●0
.
13
.
To
turn
from
some
sins
,
but
not
from
all
,
is
gross
hypocrisie
;
one
sin
set
up
in
the
love
and
service
of
it
,
will
keep
Christ
out
of
his
throne
;
it
speaks
sin
to
be
rampant
,
and
Satan
to
be
victorious
;
and
what
can
be
the
issue
of
these
things
,
but
ruin
and
damnation
?
Rom.
6.16
.
One
flye
in
the
box
of
precious
ointment
,
spoyls
the
whole
box
;
one
thief
may
rob
a
man
of
all
his
treasure
,
one
disease
may
deprive
a
man
of
all
his
health
,
one
strong
wind
may
blow
down
and
blow
away
all
a
man's
comforts
,
and
so
one
sin
delighted
and
wallowed
in
,
will
make
a
man
miserable
for
ever
.
Though
this
or
that
particular
sin
be
very
pleasant
to
the
flesh
,
and
delightful
to
the
fancy
,
yet
he
is
the
wisest
man
,
and
he
is
the
best
man
,
and
the
only
blest
man
in
all
the
world
,
that
keeps
furthest
from
it
;
and
therefore
the
true
penitent
turns
not
meerly
from
this
or
that
sin
,
but
from
every
sin
.
Sixthly
,
The
principle
of
Regeneration
,
and
seed
of
grace
,
which
God
layes
into
the
soul
of
every
penitent
person
at
first
conversion
,
is
a
universal
principle
,
a
principle
that
spreads
it self
over
all
the
faculties
of
the
soul
,
1
Thes.
5.23
.
and
over
all
the
members
of
the
body
,
Psal.
45.13
.
The
Kings
daughter
is
all
glorious
within
,
her
cloathing
is
of
wrought
gold
.
In
regeneration
there
is
infused
the
habits
or
principles
of
all
grace
,
Mat.
13.33
.
which
like
a
divine
leaven
spreads
it self
over
the
whole
man
.
Look
,
as
Absalom's
beauty
was
spread
all
over
him
,
2
Sam.
24.25
.
even
from
the
crown
of
his
head
to
the
soals
of
his
feet
;
so
grace
spreads
it self
over
every
faculty
of
the
soul
,
and
over
every
member
of
the
body
.
Look
,
as
Solomon's
Temple
was
all
glorious
both
within
and
without
;
so
that
grace
which
a
man
receives
at
first
conversion
,
makes
him
all
glorious
both
within
and
without
.
John
1.16
.
Look
,
as
Adam's
sin
spread
it self
over
the
whole
man
,
so
that
grace
which
we
receive
from
the
second
Adam
,
spreads
it self
over
the
whole
man
.
And
as
that
grace
which
was
in
Christ
,
did
diffuse
and
spread
it self
over
all
of
Christ
;
so
that
grace
which
is
in
the
true
penitent
,
does
diffuse
and
spread
it self
all
over
the
penitent
.
Now
,
look
as
heaven
is
contrary
to
all
of
hell
,
and
as
light
is
contrary
to
all
darkness
,
and
heat
to
all
cold
;
so
that
divine
,
that
noble
,
that
universal
principle
of
grace
,
which
God
at
first
conversion
infuses
into
the
penitents
soul
,
is
contrary
to
all
sin
;
and
therefore
the
penitent
turns
from
all
sin
.
But
,
Seventhly
,
The
true
penitent
would
have
God
to
forgive
him
,
not
only
some
of
his
sins
,
but
all
his
sins
;
and
therefore
't
is
but
just
and
equal
that
he
should
turn
from
all
his
sins
.
If
God
be
so
faithful
and
just
to
forgive
us
all
our
sins
,
1
John
1.9
.
we
must
be
so
faithful
and
just
as
to
turn
from
all
our
sins
.
The
plaister
must
be
as
broad
as
the
sore
,
and
the
tent
as
long
and
as
deep
as
the
wound
.
It
argues
horrid
hypocrisie
,
damnable
folly
,
and
wonderful
impudency
,
for
a
man
to
beg
the
pardon
of
those
very
sins
that
he
is
resolved
never
to
forsake
.
Look
,
as
he
that
hath
any
one
sin
forgiven
,
hath
all
sins
forgiven
;
so
he
that
hath
sincerely
turned
from
any
one
sin
,
he
hath
turned
from
every
sin
;
and
he
that
hath
not
repented
him
of
all
known
sin
,
he
hath
not
yet
sincerely
repented
of
any
known
sin
,
nor
as
yet
experienced
the
sweetness
of
forgiveness
of
sin
.
He
that
will
not
renounce
those
sins
that
he
would
have
God
to
remit
,
shall
be
sure
to
have
a
hell
(
of
guilt
)
in
his
conscience
.
Of
all
fools
there
is
none
to
him
,
that
is
very
importunate
with
God
to
forgive
those
sins
,
which
he
is
resolved
before-hand
to
commit
;
for
what
Prince
(
in
his
wits
)
will
pardon
his
treasons
that
is
resolved
to
continue
a
Traitor
?
or
what
Judge
will
forgive
his
thievery
,
that
is
peremptorily
determined
to
continue
a
thief
?
or
what
Husband
will
pardon
his
Wife
that
is
resolved
to
defile
his
bed
with
other
Lovers
?
Such
as
continue
in
the
practise
of
those
very
sins
,
which
they
beg
a
pardon
of
,
shall
certainly
go
without
their
pardon
.
Pardon
of
sin
is
for
that
man
,
and
that
man
is
for
pardon
of
sin
,
that
is
as
truly
willing
to
forsake
his
sins
as
he
is
to
receive
the
pardon
of
his
sins
.
Who
would
not
look
upon
that
man
as
a
mad
man
,
who
should
earnestly
beg
his
pardon
,
and
yet
before
his
pardon
is
sealed
,
should
afresh
cut
purses
,
and
murder
persons
before
the
eyes
of
the
Judge
?
The
pardoned
soul
is
the
repenting
soul
,
and
the
repenting
soul
is
the
pardoned
soul
,
Psal.
32.2
.
Blessed
is
the
man
unto
whom
the
Lord
imputeth
not
iniquity
,
and
in
whose
spirit
there
is
no
guil.
He
that
begs
pardon
of
sin
,
and
is
resolved
against
turning
from
sin
,
shall
find
no
more
sweetness
in
that
grand
promise
of
pardon
,
Prov.
28.13
.
than
devils
or
damned
spirits
do
.
Look
as
one
sin
unforgiven
,
will
as
certainly
undo
and
damn
a
man
as
a
thousand
;
so
one
sin
unforsaken
,
will
as
certainly
undo
and
damn
a
man
as
a
thousand
.
The
true
penitent
is
as
willing
to
turn
from
all
his
sins
,
as
he
is
willing
that
God
should
pardon
all
his
sins
.
But
,
Eighthly
and
lastly
,
There
is
in
every
penitent
a
sincere
hatred
of
sin
,
a
universal
hatred
of
sin
,
Psal.
97.10
.
Ye
that
love
the
Lord
hate
evil
.
Prov.
8.13
.
The
fear
of
the
Lord
is
to
hate
evil
.
True
hatred
is
to
the
whole
kind
.
Arist.
Amos
5.15
.
Hate
the
evil
and
love
the
good
.
Psal.
119.104
.
Through
thy
precepts
I
get
understanding
,
therefore
I
hate
every
false
way
.
Ver.
128.
Therefore
I
esteem
all
thy
precepts
concerning
all
things
to
be
right
,
and
I
hate
every
false
way
.
Ver.
113.
I
hate
vain
thoughts
,
but
thy
Law
do
I
love
.
Ver.
163.
I
hate
and
abhor
lying
,
but
thy
Law
do
I
love
.
True
hatred
is
universal
,
't
is
of
the
whole
kind
;
he
who
hates
a
toad
because
it
is
a
toad
,
hates
every
toad
;
he
that
hates
a
serpent
because
it
is
a
serpent
,
hates
every
serpent
;
he
that
hates
a
wolf
because
't
is
a
wolf
,
hates
every
wolf
;
he
that
hates
a
man
because
he
is
holy
,
hates
every
man
that
is
holy
;
and
so
he
that
hates
sin
because
it
is
sin
,
hates
every
sin
,
and
therefore
he
can't
but
turn
from
it
,
and
labour
to
be
the
death
and
ruin
of
it
.
Holy
hatred
is
an
implacable
and
an
irreconcilable
affection
;
you
shall
as
soon
reconcile
God
and
Satan
together
,
Christ
and
Antichrist
together
,
heaven
and
hell
together
,
as
you
shall
be
able
to
reconcile
a
penitent
soul
and
his
sin
together
.
A
true
penitent
looks
upon
every
sin
as
contrary
to
the
Law
of
God
,
the
nature
of
God
,
the
being
of
God
,
the
glory
of
God
,
and
accordingly
his
heart
rises
against
it
;
he
looks
upon
every
sin
as
poyson
,
as
the
vomit
of
a
dog
,
as
the
mire
of
the
street
,
as
the
[
](A29686-e60830-b)*
*
Pliny
saith
,
that
the
very
trees
with
touching
of
it
,
would
become
barren
.
menstrous
cloth
,
which
of
all
things
in
the
Law
was
most
unclean
,
defiling
and
polluting
;
and
this
turns
his
heart
against
every
sin
,
he
looks
upon
every
sin
as
having
a
hand
in
apprehending
,
betraying
,
binding
,
scourging
,
condemning
and
murdering
of
his
Lord
and
Master
Jesus
Christ
;
and
this
works
him
not
only
to
refrain
from
sin
,
but
to
forsake
it
,
and
not
only
to
forsake
it
,
but
also
to
abhor
it
,
and
to
loath
it
more
than
hell
it self
.
The
penitent
soul
will
do
all
he
can
to
be
the
death
of
every
sin
that
has
had
a
hand
in
the
death
of
his
Lord
and
Master
;
he
looks
upon
the
sins
of
his
body
,
to
be
the
tormentors
of
Christ's
body
,
and
the
sins
of
his
soul
,
to
be
the
tormentors
of
Christ's
soul
,
to
be
those
that
made
his
soul
heavy
to
the
death
,
and
that
caused
the
withdrawings
of
his
father's
love
from
him
,
and
that
forced
him
in
the
anguish
of
his
soul
to
cry
out
,
Mat.
27.46
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
And
this
raises
up
in
him
a
universal
hatred
of
sin
;
and
a
universal
hatred
of
sin
alwayes
issues
in
a
universal
turning
from
sin
.
Now
these
eight
arguments
do
sufficiently
prove
,
that
a
true
penitential
turning
is
a
universal
turning
;
a
turning
not
from
some
sins
,
but
from
all
sins
.
But
some
may
be
ready
to
object
Object
.
and
say
,
Sir
,
this
is
a
hard
saying
,
who
can
hear
it
?
who
can
bear
it
?
John
6.60
.
who
shall
then
be
saved
?
for
if
a
man
repents
not
unless
he
turns
from
every
sin
,
then
there
is
not
a
man
to
be
found
in
all
the
world
that
repents
;
for
there
is
not
a
man
in
all
the
world
that
turns
from
every
sin
,
that
forsakes
every
sin
,
&c.
1
King
.
8.46
.
For
there
is
no
man
that
sinneth
not
.
Prov.
20.9
.
Who
can
say
,
Job
9.30
,
31.
Psal.
130.3
.
2
Chron.
6.36
.
Job
14.4
.
Psal.
51.5
.
Ponder
upon
these
Scriptures
,
&c.
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
:
It
is
a
question
that
implyes
a
strong
denial
.
Who
can
say
it
,
and
say
it
truly
,
that
he
is
pure
from
his
sin
?
surely
none
.
He
that
shall
say
that
he
has
made
his
heart
clean
,
and
that
he
is
pure
from
his
sin
,
sins
in
so
saying
;
and
commonly
there
are
none
more
unclean
than
those
that
say
,
they
have
made
their
hearts
clean
,
nor
none
more
impure
than
they
that
say
they
are
pure
from
their
sin
,
Eccl.
7.20
.
For
there
is
not
a
just
man
upon
the
earth
,
that
doth
good
and
sinneth
not
.
These
words
in
their
absolute
sense
,
are
a
full
testimony
of
the
imperfection
of
our
inherent
righteousness
in
this
life
,
and
that
even
justified
persons
come
very
short
of
that
exact
and
perfect
obedience
which
the
Law
requireth
,
James
3.2
.
For
in
many
things
we
offend
all
,
or
(
as
the
Greek
has
it
)
we
stumble
all
.
'T
is
a
metaphor
taken
from
Travellers
walking
on
stony
or
slippery
ground
,
who
are
very
apt
to
stumble
or
slide
.
This
Apostle
was
worthily
called
James
the
just
,
and
yet
he
numbers
himself
among
the
rest
of
the
sanctified
ones
,
that
in
many
things
offended
all
.
The
Apostle
does
not
say
,
in
many
things
they
offend
all
,
but
in
many
things
we
offend
all
.
We
that
have
more
gifts
than
others
,
we
that
have
more
grace
than
others
,
we
that
have
more
assurance
than
others
,
we
that
have
more
experiences
than
others
,
we
that
have
more
preservatives
to
keep
us
from
sin
than
others
,
even
we
in
many
things
offend
all
;
nor
the
Apostle
doth
not
say
,
in
some
things
we
offend
all
,
but
in
many
things
we
offend
all
;
the
Apostle
speaking
not
of
the
singular
individual
acts
of
sin
,
but
of
the
divers
sorts
of
sin
;
nor
the
Apostle
does
not
say
,
in
many
things
we
may
offend
all
,
but
in
many
things
we
do
offend
all
,
1
John
1.8
.
If
we
say
that
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
The
Apostle
does
not
say
,
if
thou
sayest
thou
hast
no
sin
thou
deceivest
thy self
,
as
if
he
spake
to
some
particular
person
only
,
but
if
we
say
we
have
no
sin
we
deceive
our selves
;
nor
the
Apostle
does
not
say
,
if
ye
say
ye
have
no
sin
ye
deceive
your selves
,
as
if
he
intended
weak
or
ordinary
Christians
alone
,
but
if
we
say
we
have
no
sin
we
deceive
our selves
,
we
Apostles
,
we
that
in
all
grace
,
and
in
all
holiness
,
and
in
all
spiritual
enjoyments
exceed
and
excel
all
others
,
even
we
sin
as
well
as
others
.
He
that
is
so
ignorant
and
so
impudent
,
so
saucy
and
so
silly
,
as
to
say
he
has
no
sin
,
sins
in
saying
so
,
and
has
no
sincerity
,
no
integrity
,
nor
no
ingenuity
in
him
.
Ver.
10.
If
we
say
we
have
not
sinned
,
we
make
him
a
lyar
,
and
his
word
is
not
in
us
.
As
much
as
in
us
lyes
we
make
God
a
lyar
,
if
we
say
we
have
not
sinned
;
he
that
says
he
has
no
sin
,
he
does
no
sin
,
he
does
by
consequence
charge
God
with
falshood
,
who
hath
frequently
told
us
in
that
word
of
grace
that
can't
deceive
us
,
that
all
men
are
sinners
,
and
that
they
have
all
gone
astray
,
and
that
they
all
need
pardoning
and
purging
grace
,
and
that
upon
these
very
accounts
he
sent
his
beloved
Son
to
lay
down
his
dearest
life
,
Isa.
53.3
.
Rom.
10.23
.
&
5.12
,
&c.
and
to
make
himself
an
offering
for
sin
.
Now
from
these
Scriptures
these
two
things
are
most
evident
;
First
,
that
sinful
qualities
do
remain
in
the
most
sanctified
persons
.
Secondly
,
that
these
sinful
qualities
are
sometimes
very
prevalent
over
the
most
sanctified
persons
;
and
therefore
I
shall
answer
the
objection
thus
,
Ans.
viz.
That
a
true
penitential
turning
from
all
sin
,
consists
in
these
six
things
.
First
,
In
the
alienation
and
inward
aversation
and
drawing
off
of
the
soul
,
from
the
love
and
liking
of
all
sin
,
and
from
all
free
and
voluntary
subjection
unto
sin
,
the
heart
being
filled
with
a
loathing
and
detestation
of
all
sin
,
Psal.
119.104
,
128.
as
that
which
is
most
contrary
to
all
goodness
and
happiness
.
Secondly
,
In
the
wills
detestation
and
hatred
of
all
sin
.
When
the
very
bent
and
inclination
of
the
will
is
set
against
all
sin
,
and
opposes
and
crosses
all
sin
,
and
is
set
upon
the
ruin
and
destruction
of
all
sin
,
then
the
penitent
is
turned
from
all
sin
,
Rom.
7.15
,
19
,
21
,
23.
Isa.
30.20
.
Thou
shalt
cast
them
away
as
a
menstrous
cloth
,
thou
shalt
say
unto
it
,
get
thee
hence
.
Hosea
14.8
.
Ephraim
shall
say
,
what
have
I
to
do
any
more
with
Idols
.
When
the
will
stands
upon
such
terms
of
defiance
with
all
sin
,
as
that
it
will
never
enter
into
a
league
of
friendship
with
any
sin
,
then
is
the
soul
turned
from
every
sin
;
When
the
will
is
set
upon
avenging
it self
upon
all
sin
,
and
upon
daily
endeavours
to
mortifie
and
crucifie
all
sin
,
then
is
the
penitent
turned
from
all
his
sins
;
when
those
sins
that
were
once
to
the
will
,
as
Dalilah
to
Sampson
,
are
now
to
the
will
as
Tamar
to
Amnon
,
then
is
the
soul
turned
from
sin
with
a
witness
.
Thirdly
,
In
the
judgments
turning
away
from
all
sin
,
by
disapproving
,
disallowing
and
condemning
of
it
,
Rom.
7.15
.
For
that
which
I
do
,
I
allow
not
;
for
what
I
would
,
that
do
I
not
;
but
what
I
hate
,
that
do
I.
O
,
saith
the
judgment
of
a
Christian
,
sin
is
the
greatest
evil
in
all
the
world
,
't
is
the
only
thing
that
God
abhors
,
and
that
brought
Jesus
Christ
to
the
Cross
,
that
damns
souls
,
that
shuts
heaven
,
and
that
has
laid
the
foundations
of
hell
.
O
,
it
is
the
pricking
thorn
in
my
eye
,
the
deadly
arrow
in
my
side
,
the
two-edged
sword
that
hath
wounded
my
conscience
,
and
slain
my
comforts
,
and
separated
between
God
and
my
soul
.
O
,
it
is
that
which
hath
hindred
my
prayers
,
and
imbittered
my
mercies
,
and
put
a
sting
into
all
my
crosses
,
and
therefore
I
can't
but
disapprove
of
it
,
and
disallow
of
it
,
and
condemn
it
to
death
,
yea
to
hell
,
f●om
whence
it
came
.
I
thus
preach
,
and
thus
think
(
saith
Chrysostom
)
that
it
is
more
bitter
to
sin
against
Christ
,
than
to
suffer
the
torments
of
hell
.
Plutarch
reports
of
Marcus
Cato
,
that
he
never
declared
his
opinion
in
any
matter
in
the
Senate
,
but
he
would
close
it
with
this
passage
;
Methinks
still
Carthage
should
be
destroyed
.
So
when
ever
a
penitent
looks
upon
his
sins
in
his
judgment
,
he
is
still
saying
,
Methinks
these
sins
should
be
destroyed
,
methinks
this
pride
,
this
unbelief
,
this
earthly-mindedness
,
this
hypocrisie
,
this
vain
glory
,
&c.
should
be
destroyed
.
Fourthly
,
In
the
purpose
and
resolution
of
the
soul
,
the
soul
sincerely
purposing
and
resolving
never
willingly
,
wilfully
or
wickedly
to
transgress
any
more
,
The
true
penitent
holds
up
his
purposes
and
resolutions
to
keep
off
from
sin
,
and
to
keep
closs
with
God
,
though
he
be
not
able
in
every
thing
,
and
at
all
times
,
to
make
good
his
purposes
and
resolutions
,
&c.
Psal.
17.3
.
I
have
purposed
that
my
mouth
shall
not
transgress
.
The
general
purpose
and
resolution
of
my
heart
is
not
to
transgress
;
though
particular
failings
may
attend
me
,
yet
my
resolutions
and
purposes
are
firmly
fixt
against
evil
,
Psal.
39.1
.
I
said
I
will
take
heed
to
my
wayes
,
that
I
sin
not
with
my
tongue
:
I
will
keep
my
mouth
with
a
bridle
,
while
the
wicked
are
before
me
.
David
highly
resolves
so
to
bridle
and
muzzle
up
his
mouth
,
that
he
would
not
break
out
into
any
impatient
or
unbeseeming
speeches
,
that
might
give
the
wicked
any
advantage
to
reproach
Religion
,
or
to
blaspheme
the
holy
One
of
Israel
,
&c.
Anselme
was
a
man
of
a
holy
resolution
;
I
had
rather
,
saith
he
,
go
to
hell
pure
from
sin
,
than
to
heaven
polluted
with
that
filth
.
And
saith
another
,
I
will
rather
leap
into
a
bonfire
,
than
wilfully
to
sin
against
God
.
When
Valens
the
Emperor
threatned
Basil
with
imprisonment
,
banishment
,
death
;
Threaten
,
sayes
he
,
your
Boyes
with
such
fray-bugs
,
and
your
purple
Gallants
,
that
give
themselves
to
their
pleasures
;
I
am
resolved
neither
menaces
nor
flatteries
shall
silence
me
,
or
draw
me
to
betray
a
good
cause
,
or
a
good
conscience
,
&c.
Fifthly
,
In
the
earnest
and
unfeigned
desires
,
and
careful
endeavours
of
the
soul
to
abandon
all
sin
,
to
forsake
all
sin
,
to
be
rid
of
all
sin
,
Rom.
7.22
,
23.
Now
where
God
sees
this
frame
of
spirit
,
there
he
will
certainly
pardon
the
failings
,
and
pass
by
the
imperfections
of
his
people
;
and
he
will
spare
them
as
a
man
spareth
his
son
that
serveth
him
,
Mal.
3.17
.
Now
you
know
,
when
a
prudent
,
tender
,
indulgent
father
sees
his
child
to
fail
and
come
short
in
that
which
he
enjoyns
him
to
do
,
yet
knowing
that
his
desires
and
endeavours
is
to
please
him
and
serve
him
,
he
will
not
be
harsh
,
rigid
;
sowre
or
severe
towards
him
,
but
will
spare
him
and
exercise
much
tenderness
and
indulgence
towards
him
;
and
will
God
,
will
God
whose
mercies
reach
above
the
heavens
,
and
whose
compassions
are
infinite
,
and
whose
love
is
like
himself
,
carry
it
worse
towards
his
children
,
than
men
do
carry
it
towards
theirs
?
surely
no.
God's
fatherly
indulgence
accepts
of
the
will
for
the
work
,
Heb.
13.18
.
2
Cor.
8.12
.
As
a
father
will
accept
in
his
child
the
desire
for
the
deed
,
and
if
there
be
a
blemish
in
his
child
,
he
will
pity
it
,
and
cast
a
mantle
of
love
over
it
.
A
sick
man
is
not
more
desirous
to
be
rid
of
all
his
diseases
,
nor
a
prisoner
to
be
freed
from
all
his
bolts
and
chains
,
than
the
true
penitent
is
desirous
to
be
rid
of
all
his
sins
,
&c.
Sixthly
and
lastly
,
In
the
ordinary
declining
,
shunning
,
and
avoiding
of
all
known
occasions
,
temptations
,
provocations
,
inducements
and
inticements
to
sin
,
&c.
That
royal
Law
,
1
Thes.
5.22
.
Abstain
from
all
appearance
of
evil
,
is
a
Law
that
is
very
precious
in
a
penitent
man's
eye
,
See
Jude
23.
Exod.
23.7
.
Prov.
22.3
.
&
27.12
.
Prov.
5.8
.
and
commonly
lyes
warm
upon
a
penitent
man's
heart
,
so
that
take
him
in
his
ordinary
course
,
and
you
shall
find
him
very
ready
to
shun
,
and
be
shie
of
the
very
appearances
of
sin
,
of
the
very
shews
and
shadows
of
sin
.
Job
made
a
covenant
with
his
eyes
,
Job
31.1
.
and
Joseph
would
not
hearken
to
his
bold
tempting
Mistris
to
lye
by
her
,
or
to
be
with
her
,
Gen.
39.10
.
and
David
when
himself
would
not
sit
with
vain
persons
,
Psal.
26.3
,
4
,
5.
2
Sam.
24.20
ult
and
at
another
time
he
refused
to
take
the
threshing
floor
,
Oxen
and
threshing
instruments
of
Araunah
as
a
gift
,
but
would
buy
them
,
because
he
would
avoid
the
very
shew
of
covetousness
,
as
some
conceive
.
Austin
being
often
ensnared
in
uncleanness
in
his
younger
dayes
(
before
his
conversion
)
he
was
exceeding
careful
to
avoid
all
occasions
of
it
afterwards
.
Now
a
true
penitential
turning
from
all
sin
,
lyes
in
these
six
things
,
and
therefore
you
had
need
look
about
you
;
for
if
there
be
any
one
way
of
wickedness
wherein
you
walk
,
and
which
you
are
resolved
you
will
not
forsake
,
you
are
no
true
penitents
,
and
you
will
certainly
lose
your
souls
,
and
all
the
great
and
glorious
things
of
another
world
.
The
third
Answer
.
Ans.
3
Thirdly
,
A
true
penitential
turning
is
a
constant
and
continued
turning
from
sin
.
2
Chron
,
7.15
.
As
it
is
total
in
respect
of
the
act
,
so
it
is
final
in
respect
of
the
time
.
True
repentance
takes
an
everlasting
farewel
,
an
everlasting
adieu
of
sin
;
it
saith
with
the
Spouse
,
Cant.
5.3
.
I
have
put
off
my
coat
,
how
shall
I
put
it
on
?
I
have
found
the
smart
of
sin
,
I
have
put
off
the
garments
of
the
old
man
,
the
rags
of
old
Adam
,
and
how
shall
I
put
them
on
again
?
The
burnt
child
will
dread
the
fire
.
The
man
that
hath
smarted
for
Suretyship
,
will
by
no
means
be
perswaded
to
come
again
into
bonds
,
though
you
urge
him
to
it
never
so
frequently
,
never
so
strongly
,
never
so
rhetorically
,
yet
he
will
tell
you
he
has
smarted
for
it
,
he
has
paid
dear
for
it
,
and
therefore
you
must
excuse
him
;
he
is
peremptorily
resolved
,
nay
he
hath
seriously
vowed
against
it
;
and
though
he
be
never
so
much
intreated
,
and
by
variety
of
arguments
importuned
,
yet
still
he
remains
inexorable
.
A
Christian
that
hath
truly
repented
,
is
so
sensible
of
the
freeness
and
sweetness
of
the
grace
of
God
on
the
one
hand
,
and
of
the
weight
of
sin
and
wrath
of
God
on
the
other
hand
,
that
he
is
highly
resolved
never
to
have
any
more
to
do
with
Idols
,
Psal.
40.12
.
Hos.
14.8
.
never
to
meddle
more
with
those
burning
coals
.
True
repentance
is
a
continued
act
,
a
repentance
never
to
be
repented
of
.
The
true
penitent
is
every
day
a
turning
further
and
further
from
sin
,
and
neerer
and
neerer
to
God
.
There
is
nothing
that
fetches
so
many
tears
from
a
penitent
man's
eyes
,
nor
so
many
sighs
and
groans
from
a
penitent
man's
heart
as
this
,
that
he
can
get
no
further
off
from
sin
,
and
that
he
can
get
no
neerer
nor
no
closser
to
God
.
Repentance
for
sin
,
and
a
willing
continuance
in
sin
,
cannot
consist
in
the
same
subject
.
A
sincere
penitent
makes
as
much
conscience
of
repenting
daily
,
as
he
doth
of
believing
daily
,
and
he
can
as
easily
content
himself
with
one
act
of
faith
,
or
love
,
or
fear
,
or
hope
,
or
joy
,
or
obedience
,
as
he
can
content
himself
with
one
act
of
repentance
.
My
sins
are
ever
before
me
.
Psal.
51.3
.
This
is
the
voice
of
every
true
penitent
;
Oh
,
that
I
might
sin
no
more
!
Oh
,
that
I
might
never
dishonour
God
more
!
Oh
,
that
I
might
never
walk
contrary
to
Jesus
Christ
more
!
Oh
,
that
I
might
never
grieve
the
spirit
of
grace
more
.
To
sin
is
common
to
man
,
1
John
1.8
,
10.
&
5.19
.
Isa.
28.15
,
18.
Psal.
139.24
.
Rom.
7.22
,
23.
yea
to
the
best
man
in
all
the
world
,
but
to
continue
in
a
course
of
sin
,
is
only
proper
to
a
wicked
man
.
To
err
and
fail
that
's
humane
,
but
to
maintain
a
league
or
friendship
with
sin
,
that
is
diabolical
.
Though
a
true
penitent
dares
not
continue
in
a
trade
,
a
path
of
sin
,
whilst
he
lives
in
this
world
,
yet
sin
will
continue
in
him
whilst
he
continues
in
this
world
;
though
sin
and
grace
were
not
born
together
,
and
though
sin
and
grace
shall
never
die
together
,
yet
whilst
a
penitent
man
lives
in
this
world
they
must
live
together
.
'T
is
one
thing
for
sin
to
continue
in
us
,
and
't
is
another
thing
for
us
to
continue
in
sin
.
The
Apostle
having
closed
the
fifth
Chapter
of
his
Epistle
to
the
Romans
,
in
the
triumph
of
Gospel
grace
;
That
as
sin
hath
reigned
unto
death
,
so
grace
might
reign
through
righteousness
●nto
eternal
life
,
by
Jesus
Christ
our
Lord
,
Rom.
6.1
,
2.
begins
the
next
with
a
prevention
of
the
abuse
of
this
grace
;
What
shall
we
say
then
?
shall
we
continue
in
sin
that
grace
may
abound
?
God
forbid
.
How
shall
we
that
are
dead
to
sin
,
live
any
longer
therein
?
To
live
in
sin
,
in
the
face
of
Gospel-grace
is
most
unreasonable
,
and
to
a
gracious
and
ingenious
nature
impossible
;
the
very
question
implyes
a
kind
of
impossibility
.
Such
as
were
once
dead
in
sin
,
and
now
by
Gospel-grace
are
dead
to
sin
,
such
can
no
longer
continue
in
sin
.
Look
,
as
't
is
not
the
meer
falling
into
the
water
that
drowns
a
man
,
but
his
lying
and
continuing
in
it
;
so
it
is
not
a
meer
falling
into
sin
that
damns
a
man
,
that
drowns
a
man
,
that
everlastingly
undoes
a
man
,
but
his
living
in
it
,
his
continuing
in
it
.
It
is
bad
to
sin
,
but
't
is
infinitely
worse
to
continue
in
sin
.
The
first
best
is
not
to
sin
,
the
next
best
is
not
to
continue
in
sin
,
no
not
for
an
hour
,
as
Paul
speaks
in
another
case
(
Gal.
2.5
.
)
To
whom
we
gave
place
by
subjection
,
no
not
for
an
hour
.
Certainly
to
argue
from
Gospel-mercy
to
sinful
liberty
,
is
the
Devil's
Logick
.
The
more
a
man
lives
in
the
sight
of
Gospel-grace
,
the
more
sin
will
be
discountenanced
,
resisted
,
hated
,
and
totally
displaced
.
A
man
may
as
truly
assert
,
that
the
Sea
burns
,
or
that
the
fire
cools
,
or
that
the
Sun
darkens
the
Air
,
as
he
may
assert
that
the
sight
,
sense
,
or
sweet
of
Gospel-grace
will
breed
security
or
carnality
,
loosness
or
wickedness
,
in
a
gracious
heart
.
The
true
penitent
never
ceases
repenting
,
till
he
ceases
living
;
he
goes
to
heaven
with
the
joyful
tears
of
repentance
in
his
eyes
;
he
knows
that
his
whole
life
is
but
a
day
of
sowing
tears
,
that
he
may
at
last
reap
everlasting
joyes
.
True
repentance
makes
a
final
and
everlasting
separation
between
sin
and
the
soul
;
it
makes
such
an
absolute
and
compleat
divorce
between
sin
and
the
soul
,
and
casts
them
so
far
asunder
,
that
no
power
nor
policy
can
ever
bring
them
to
meet
as
lovers
together
.
The
true
penitent
looks
upon
sin
as
an
enemy
,
and
deals
with
it
,
as
Amnon
dealt
with
Tamar
,
2
Sam.
13.15
.
And
Amnon
hated
her
exceedingly
,
so
that
the
hatred
wherewith
he
hated
her
,
was
greater
than
the
love
wherewith
he
had
loved
her
;
and
Amnon
said
unto
her
,
arise
,
be
gone
.
And
just
thus
doth
the
penitent
soul
carry
it
towards
sin
.
He
that
truly
repents
,
so
turns
from
his
sins
,
that
he
never
returns
to
the
bondage
and
service
of
his
sins
any
more
,
Isa.
1.16
.
Psal.
85.8
.
Isa.
30.22
.
Ye
shall
defile
also
the
covering
of
thy
graven
images
of
silver
,
and
the
ornament
of
thy
molten
images
of
gold
;
thou
shalt
cast
them
away
as
a
menstrous
cloth
;
thou
shalt
say
unto
it
,
Get
thee
hence
.
But
now
the
repentance
of
hypocrites
is
not
constant
but
inconstant
,
't
is
not
stedfast
but
unstedfast
,
't
is
not
permanent
but
transient
,
't
is
quickly
on
,
as
quickly
off
;
Come
,
say
they
,
in
that
,
Hosea
6.1
.
and
let
us
return
unto
the
Lord
.
But
ver.
4.
O
Ephraim
!
what
shall
I
do
unto
thee
?
O
Judah
,
what
shall
I
do
unto
thee
?
for
your
goodness
is
as
a
morning
cloud
,
and
as
the
early
dew
it
goeth
away
.
The
hypocrites
repentance
is
like
Jonah's
Gourd
,
which
came
up
in
a
night
,
and
perished
in
a
night
,
Jonah
4.10
.
An
hypocrites
repentance
springs
from
mutable
grounds
,
causes
,
considerations
and
circumstances
;
and
therefore
it
is
compared
to
a
deceitful
bow
,
Hosea
7.16
.
't
is
as
variable
as
the
wind
.
An
hypocrite
is
only
constant
in
inconstancy
,
Psal.
78.8
.
whose
spirit
was
not
stedfast
with
God
,
Ver.
37.
Neither
were
they
stedfast
in
his
Covenant
,
&c.
An
hypocrite
puts
off
his
sins
in
the
day
of
adversity
(
as
he
doth
his
garments
when
he
goes
to
bed
)
with
an
intent
to
put
them
on
again
in
the
morning
of
profperity
,
Ver.
34
,
35
,
36.
When
he
slew
them
then
they
sought
him
,
and
they
returned
and
enquired
early
after
God
;
and
they
remembred
that
God
was
their
Rock
,
and
the
high
God
their
Redeemer
:
Nevertheless
they
did
flatter
him
with
their
mouth
,
and
they
lyed
unto
him
with
their
tongues
.
In
the
language
of
the
blessed
Scripture
,
he
is
a
dog
that
returns
to
his
vomit
again
,
and
such
a
dog
was
Judas
;
and
he
is
a
swine
that
returns
to
the
wallowing
in
the
mire
again
,
and
such
a
swine
was
Demas
;
2
Pet.
2.20
,
21
,
22.
and
such
dogs
and
swine
are
all
hypocrites
.
It
is
an
extraordinary
vanity
in
some
men
to
lay
aside
their
sins
for
a
time
,
but
with
a
purpose
to
return
to
them
again
;
as
they
fable
it
of
the
Serpent
that
layeth
aside
his
poyson
when
he
goeth
to
drink
,
and
when
he
hath
drank
,
he
returns
to
it
again
.
It
is
a
sad
and
sore
evil
,
when
men
say
to
their
lusts
,
as
Abraham
said
to
his
servants
,
Abide
you
here
,
and
I
will
go
and
worship
,
and
return
again
unto
you
,
Gen.
22.5
.
doubtless
such
souls
are
as
far
off
from
sound
repentance
,
as
light
is
from
darkness
,
or
as
hell
is
from
heaven
,
&c.
But
in
what
respects
is
true
penitential
turning
from
sin
,
Quest.
such
a
turning
from
sin
,
as
never
to
return
to
sin
any
more
?
In
what
respects
is
the
penitents
turning
from
sin
,
a
continued
and
stedfast
turning
from
sin
,
&c.
Sol.
This
is
a
very
sober
,
serious
,
weighty
question
,
Ans.
and
bespeakes
a
very
sober
,
serious
and
satisfactory
Answer
,
and
therefore
I
would
answer
the
question
,
1.
Negatively
.
2.
Affirmatively
,
&c.
Negatively
,
It
is
not
such
a
turning
from
sin
as
never
to
sin
more
,
1
King
.
8.46
.
For
there
is
no
man
that
sinneth
not
.
Prov.
20.9
.
Who
can
say
,
I
have
made
my
heart
clean
?
I
am
pure
from
my
sin
?
Prov.
24.16
.
A
just
man
falleth
seven
times
,
and
riseth
again
.
Eccl.
7.20
.
For
there
is
not
a
just
man
upon
the
earth
that
doth
good
,
and
sinneth
not
.
Luke
17.4
.
If
he
trespass
against
thee
seven
times
in
a
day
,
and
seven
times
in
a
day
turn
again
unto
thee
,
saying
,
I
repent
,
thou
shalt
forgive
him
.
Mat.
18.21
,
22.
Then
came
Peter
to
him
,
and
said
,
Lord
,
how
oft
shall
my
brother
sin
against
me
,
and
I
forgive
him
,
till
seven
times
?
Jesus
saith
unto
him
,
I
say
not
unto
thee
,
until
seven
times
,
but
until
seventy
times
seven
.
James
3.2
.
For
in
many
things
we
offend
all
;
or
we
stumble
all
,
as
the
Greek
has
it
.
1
John
1.8
.
If
we
say
we
have
no
sin
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
Ver.
10.
If
we
say
we
have
not
sinned
,
we
make
him
a
lyar
,
and
his
word
is
not
in
us
.
And
what
did
the
continual
burnt-offering
which
was
to
be
made
day
by
day
import
,
but
a
daily
sinning
,
and
expiating
of
it
?
&c.
Num.
28.3
.
Such
is
the
universal
corruption
of
humane
nature
,
that
the
souls
of
the
best
,
of
the
purest
,
and
of
the
holiest
men
in
the
world
,
do
from
day
to
day
,
yea
from
moment
to
moment
,
contract
some
filth
and
uncleanness
.
The
choicest
Saints
can
never
acquit
themselves
from
sins
of
infirmity
,
such
as
do
inevitably
and
inseparably
cleave
unto
the
best
of
men
,
especially
considering
the
state
and
condition
wherein
they
are
,
carrying
still
about
them
corrupt
flesh
and
bloud
.
Methodius
compares
the
inbred
corruptions
of
man's
heart
to
a
wild
Fig-tree
,
growing
upon
the
wall
of
some
goodly
Temple
or
stately
Palace
,
whereof
although
the
main
trunk
of
the
stem
be
broke
off
,
and
stump
of
the
root
be
plucked
up
,
yet
the
fibrous
strings
of
it
piercing
into
the
joynts
of
the
stone
work
,
will
not
be
utterly
extracted
,
but
will
be
ever
and
anon
shooting
and
sprouting
out
,
until
the
whole
frame
of
the
building
be
dissolved
,
and
the
stone
work
thereof
be
disjoynted
and
pulled
in
pieces
.
Secondly
,
It
is
not
such
a
turning
from
sin
,
as
that
the
true
penitent
shall
never
relapse
into
the
same
kind
of
sin
any
more
;
for
a
true
penitent
may
fall
into
the
same
sin
again
and
again
.
It
was
a
sin
for
the
disciples
to
sleep
when
Christ
had
commanded
them
to
watch
and
pray
,
Mat.
26.40
,
41
,
42
,
43
,
44
,
45.
and
yet
they
slept
again
and
again
.
The
prophet
Jonah
was
a
holy
man
,
and
yet
he
relapsed
into
passion
and
discontent
with
God
again
and
again
;
he
was
discontent
with
the
work
God
set
him
about
,
therefore
he
flieth
to
Tarshish
,
Jonah
1.2
,
3.
and
sorrows
for
it
,
and
confesseth
that
they
that
trust
upon
lying
vanities
forsake
their
own
mercies
,
Chap.
2.8
.
and
yet
when
God
had
shewed
mercy
to
Niniveh
,
he
was
exceedingly
discontented
with
God
again
,
Jonah
4.1
.
But
it
displeased
Jonah
exceedingly
,
and
he
was
very
angry
.
And
when
the
Lord
,
who
might
have
sent
him
to
his
grave
,
or
a
frown'd
him
to
hell
,
reasons
lovingly
,
sweetly
and
mildly
with
him
to
take
him
off
from
his
passion
,
Chap.
4.3
,
4.
and
provides
for
him
in
his
extremity
;
yet
upon
a
very
small
occasion
,
viz.
the
taking
away
of
a
Gourd
or
shrub
(
which
God
did
to
convince
him
of
his
folly
and
waspishness
of
spirit
)
he
breaks
out
again
into
the
same
passion
,
or
worse
,
as
if
he
had
never
seen
the
evil
of
it
,
or
been
humbled
for
it
,
Jonah
4.8
,
9.
I
am
greatly
angry
,
or
I
do
well
to
be
angry
,
even
unto
death
.
And
that
is
very
considerable
that
Job
speaks
concerning
his
friends
,
Job
19.3
.
These
ten
times
have
ye
reproached
me
,
yet
are
ye
not
ashamed
.
It
is
a
sin
to
reproach
any
man
,
it
is
a
greater
to
reproach
a
godly
man
;
but
yet
greater
to
reproach
a
godly
man
under
sad
and
sore
afflictions
;
but
yet
greatest
of
all
to
reproach
a
godly
man
under
his
sufferings
,
often
,
frequently
;
yet
saith
Job
,
These
ten
times
have
ye
reproached
me
;
and
yet
Job's
friends
were
not
only
godly
,
but
eminently
godly
.
By
this
sad
instance
't
is
evident
,
that
gracious
men
,
yea
that
men
eminently
gracious
,
may
fall
into
the
same
sin
again
and
again
,
yea
ten
times
,
that
is
often
.
Though
Christ
told
his
disciples
that
his
kingdom
was
not
of
this
world
,
John
18.36
.
Mat.
18.1
,
2
,
3
,
4.
Mark
9
34.
Luke
9.46
.
&
22.24
,
26.
yet
at
three
several
times
their
pride
and
ambitious
humour
put
them
upon
striving
for
preheminence
and
worldly
greatness
.
King
Jehoshaphat
,
though
he
was
a
godly
man
,
yet
he
joyns
affinity
with
that
non
such
wicked
Ahab
,
for
which
he
was
smartly
reproved
by
the
Prophet
,
2
Chron.
19.2
.
And
Jehu
went
out
to
meet
him
,
and
said
to
King
Jehoshaphat
,
shouldest
thou
help
the
ungodly
,
and
love
them
that
hate
the
Lord
?
therefore
is
wrath
upon
thee
from
the
Lord
.
Now
though
this
gracious
Prince
was
thus
reproved
and
saved
,
even
by
a
miracle
of
mercy
,
2
Chron.
18.1
,
2
,
3
,
30
,
31.
compared
;
yet
soon
after
he
falls
into
the
same
sin
again
,
and
joyns
himself
with
Ahaziah
King
of
Israel
,
who
did
very
wickedly
,
2
Chron.
20.35
,
36.
and
for
which
he
is
severely
reproved
in
verse
37.
Then
Eliezer
the
son
of
Dodavan
of
Mareshah
,
prophesied
against
Jehoshaphat
,
saying
,
because
thou
hast
joyned
thy self
with
Ahaziah
,
the
Lord
hath
broken
thy
works
,
and
the
Ships
were
broken
that
they
were
not
able
to
go
to
Tarshish
.
Let
was
twice
overcome
with
wine
,
&c.
and
Abraham
,
though
the
father
of
the
faithful
,
yet
falls
once
and
again
into
the
same
sin
,
Gen.
12.11
,
12
,
Mat.
26.
Gal.
2.11
,
12
,
13
13.
compared
with
Chap.
20
,
1
,
2
,
3
,
4
,
13.
Peter
falls
once
and
again
into
the
same
sin
,
and
John
twice
worshipped
the
Angel
,
and
Sampson
(
who
is
by
the
Spirit
of
the
Lord
numbred
amongst
those
Worthies
of
whom
this
world
was
not
worthy
,
Heb.
11.32
,
33
,
38.
)
fell
again
and
again
into
the
same
gross
sin
,
as
is
evident
in
the
14
,
15
,
&
16.
Chapters
of
the
book
of
Judges
.
And
the
Church
confesses
,
that
their
backslidings
are
many
,
Jer.
14.7
.
By
all
which
't
is
most
evident
,
that
good
men
may
fall
again
and
again
into
the
same
sin
;
and
no
wonder
,
for
though
their
repentance
be
never
so
sincere
and
sound
,
yet
their
graces
are
but
weak
,
and
their
mortification
but
imperfect
in
this
life
,
and
therefore
't
is
possible
for
a
gracious
soul
to
fall
again
and
again
into
the
same
sin
;
if
the
fire
be
not
wholly
put
out
,
who
will
think
it
impossible
,
that
it
should
catch
and
burn
again
and
again
?
I
readily
grant
,
that
the
Lord
hath
graciously
promised
to
heal
the
backslidings
of
his
people
(
Hosea
14.4
.
and
so
Jer.
3.22
.
See
Jer.
3.1
,
4
,
5
,
6
,
7
,
8
,
12
,
14.
Return
ye
backsliding
children
,
and
I
will
heal
your
backslidings
;
behold
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
.
)
But
I
can
no
no where
find
in
all
the
Scriptures
,
that
God
hath
engaged
himself
by
any
particular
promise
or
promises
,
that
Christians
truly
converted
,
truly
penitent
,
shall
never
fall
again
and
again
into
the
same
sins
,
after
their
conversion
.
I
cannot
find
in
all
the
book
of
God
,
where
God
has
engaged
himself
to
give
such
strength
or
power
against
this
sin
or
that
,
as
that
a
Christian
shall
be
for
ever
(
in
this
life
)
put
out
of
all
possibility
of
falling
again
and
again
into
the
same
sins
.
No
person
on
earth
can
shew
such
a
promise
,
that
when
a
Christian
has
been
thus
or
thus
troubled
,
grieved
,
humbled
or
melted
for
his
sins
,
that
then
God
will
assuredly
preserve
him
from
ever
falling
into
the
same
sins
again
.
The
sight
of
such
a
promise
under
God's
own
hand
,
would
be
as
life
from
the
dead
to
all
real
Christians
,
who
fear
nothing
more
than
the
sin
of
backsliding
.
Certainly
,
there
is
no
such
power
or
infinite
vertue
in
the
greatest
horrors
or
terrors
,
troubles
or
sorrows
that
the
soul
can
be
under
for
sin
,
nor
in
the
fullest
,
sweetest
or
choicest
discoveries
of
God's
rich
grace
and
free
love
to
the
soul
,
as
for
ever
to
fence
and
secure
the
soul
from
relapsing
into
the
same
sin
again
and
again
.
Though
grace
be
a
glorious
creature
,
yet
't
is
but
a
creature
;
grace
is
but
a
created
habit
,
that
may
be
prevailed
against
by
Satans
temptations
,
and
by
the
strong
,
secret
,
and
subtile
workings
of
sin
in
our
hearts
.
But
this
must
be
carefully
minded
and
remembred
,
that
though
the
Saints
may
and
do
sometimes
relapse
,
yet
they
do
not
relapse
in
such
a
manner
as
wicked
men
do
relapse
.
For
,
First
,
They
do
not
relapse
voluntarily
,
but
involuntarily
.
Involuntary
relapses
,
are
when
the
resolution
and
full
bent
of
the
heart
is
against
sin
,
when
the
soul
strives
with
all
its
might
against
sin
,
by
sighs
and
groans
,
by
prayers
and
tears
,
and
yet
by
some
invincible
weakness
is
forced
to
fall
back
into
sin
again
,
because
there
is
not
spiritual
strength
enough
to
overcome
.
Secondly
,
They
do
not
relapse
out
of
choice
,
as
wicked
men
do
,
Isa.
66.3
.
Thirdly
,
They
don't
relapse
out
of
any
delight
that
they
take
in
relapsing
;
witness
their
sad
complaints
,
their
great
lamentations
,
and
their
bitter
mournings
over
their
relapses
.
Relapses
into
diseases
,
and
relapses
into
sins
,
are
more
troublesom
and
dangerous
than
they
are
any
wayes
delightful
,
to
all
that
are
in
their
wits
.
Fourthly
,
They
don't
relapse
out
of
any
setled
purpose
or
resolution
of
heart
to
relapse
,
as
wicked
men
do
,
Jer.
2.25
.
All
the
relapses
of
a
Saint
,
are
against
the
setled
bent
,
byass
and
resolution
of
his
soul
.
Fifthly
,
They
don't
relapse
out
of
any
love
or
longing
to
relapse
,
as
wicked
men
do
,
who
long
and
love
to
return
to
the
flesh-pots
of
Egypt
.
Sixthly
,
They
don't
relapse
into
enormities
,
as
wicked
men
do
(
for
't
is
not
usual
with
God
to
leave
his
people
frequently
to
relapse
into
enormities
;
for
by
his
spirit
and
grace
,
by
his
smiles
and
frowns
,
by
his
word
and
rod
he
doth
commonly
preserve
his
people
from
a
common
,
a
frequent
relapsing
into
enormities
,
into
gross
wickednesses
.
)
The
common
and
ordinary
relapses
of
the
people
of
God
,
are
relapses
into
infirmities
,
as
idle
words
,
passion
,
hastiness
,
rashness
,
vain
thoughts
,
&c.
and
these
God
pardons
in
course
;
but
the
common
and
ordinary
relapses
of
wicked
men
,
are
relapses
into
enormities
,
into
gross
impieties
.
Seventhly
,
They
don't
relapse
habitually
,
constantly
,
as
wicked
men
do
;
their
relapses
are
transient
,
not
permanent
,
they
are
not
of
course
.
A
Sheep
may
fall
into
the
mire
,
but
a
swine
wallows
in
the
mire
,
&c.
But
secondly
,
I
answer
affirmatively
,
That
notwithstanding
all
this
,
yet
a
true
penitential
turning
from
sin
,
is
a
continued
and
stedfast
turning
from
sin
,
and
that
in
these
five
respects
.
First
,
In
respect
of
his
habitual
purpose
and
resolution
,
not
to
sin
,
Psal.
39.1
.
I
said
I
will
take
heed
to
my
wayes
,
that
I
sin
not
with
my
tongue
;
I
will
keep
my
mouth
with
a
bridle
,
while
the
wicked
is
before
me
.
See
my
Treatise
on
holiness
,
page
507
,
508
,
509.
David
resolves
to
lay
a
Law
of
restraint
upon
his
tongue
,
and
to
clap
a
muzzle
upon
his
mouth
,
whilst
he
was
in
the
presence
of
the
wicked
,
who
did
lye
at
the
catch
to
ensnare
him
,
and
trapan
him
;
come
health
,
come
sickness
,
come
honour
,
come
reproach
,
come
poverty
,
come
plenty
,
come
liberty
,
come
restraint
,
come
life
,
come
death
,
the
true
penitent
is
fixed
in
his
purpose
and
resolution
not
to
sin
.
Jerom
writes
of
a
brave
woman
,
that
being
upon
the
wrack
,
told
her
persecutors
,
that
they
might
do
their
worst
,
for
she
was
firmly
resolved
rather
to
dye
than
lye
.
Secondly
,
In
respect
of
his
babitual
desires
,
which
are
,
that
he
may
not
sin
,
Psal.
119.133
.
Order
my
steps
in
thy
word
,
and
let
not
any
iniquity
have
dominion
over
me
.
David's
great
desire
is
that
he
may
walk
as
in
a
frame
,
that
he
may
walk
by
line
and
rule
,
exactly
,
accurately
;
and
that
though
sin
did
dwell
in
him
,
that
yet
it
might
not
reign
in
him
;
and
though
it
did
rebel
in
him
,
that
yet
it
might
not
have
dominion
over
him
;
he
would
have
his
sins
to
be
like
those
beasts
in
Daniel
,
whose
dominion
was
taken
away
,
though
their
lives
were
prolonged
for
a
season
and
a
time
,
Chap.
7.12
.
Psal.
119.10
.
O
,
let
me
not
wander
from
thy
commandements
.
Ver.
36.
Incline
my
heart
unto
thy
testimonies
,
and
not
to
covetousness
.
Under
the
name
of
covetousness
,
all
manner
of
viciousness
is
to
be
understood
,
that
being
the
root
of
all
evil
,
1
Tim.
6.10
.
Thirdly
,
In
respect
of
his
habitual
endeavours
,
which
still
are
not
to
sin
.
The
ordinary
and
habitual
endeavours
of
a
true
penitent
,
are
still
set
against
sin
;
he
ordinarily
rows
against
the
stream
of
sin
,
though
sometimes
the
stream
proves
too
strong
for
him
.
Psal.
119.11
.
Thy
word
have
I
hid
in
my
heart
,
that
I
might
not
sin
against
thee
.
He
hides
the
word
in
his
heart
as
a
treasure
,
that
he
might
not
lose
it
,
and
as
a
rule
,
that
he
might
not
transgress
against
it
.
The
Law
of
God
kept
closs
in
the
heart
,
is
the
best
armour
of
proof
against
evil
lusts
.
David
locks
up
the
Law
of
God
in
his
heart
,
as
in
a
chest
or
cabinet
,
to
secure
him
against
Satan's
ambushes
and
assaults
on
the
one
hand
,
and
to
preserve
him
from
sin
on
the
other
hand
.
So
Psal.
18.23
.
I
have
kept
my self
from
mine
iniquity
.
Fourthly
,
In
respect
of
his
habitual
hatred
of
sin
.
Although
the
true
penitent
does
sometimes
sin
,
yet
he
alwayes
hates
the
evil
he
does
;
there
is
a
firm
and
fixed
hatred
in
his
soul
against
sin
,
Psal.
119
.
1●●
.
Therefore
I
hate
every
false
way
.
Ver.
113.
I
hate
va●●●●oughts
.
Ver.
163.
I
hate
and
abhor
lying
.
So
Rom.
7.15
.
The
evil
that
I
hate
,
that
I
do
.
A
penitent
heart
usually
rises
and
swells
against
the
toad
in
the
bosom
.
Some
say
,
that
there
is
such
a
native
dread
and
terror
of
the
Hawk
implanted
in
the
Dove
,
that
she
is
afraid
of
every
feather
,
and
that
she
detests
and
abhors
the
very
sight
of
any
feather
that
hath
grown
upon
a
Hawk
;
so
there
is
such
a
detestation
&
abhorrency
of
sin
divinely
implanted
in
every
penitent
man's
heart
,
that
he
cannot
but
hate
every
thing
that
looks
like
it
,
or
that
belongs
to
it
,
or
that
comes
from
it
.
Fifthly
,
In
respect
of
his
constant
path
,
or
continued
way
,
or
course
of
life
,
which
is
quite
opposite
and
contrary
to
sin
,
Gal.
5.17
.
Isa.
26.7
.
The
way
of
the
just
is
uprightness
,
Prov.
16.17
.
The
high-way
of
the
upright
is
to
depart
from
evil
.
It
is
as
common
and
ordinary
for
upright
persons
to
depart
from
evil
,
as
't
is
for
Passengers
to
keep
the
King's
high-wayes
.
Though
an
upright
man
,
through
mistake
or
weakness
of
grace
,
or
violence
of
temptation
,
may
step
out
of
a
way
of
holiness
,
yet
walking
in
a
way
of
wickedness
,
cannot
be
charged
upon
him
,
Psal.
139.23
,
24.
Search
me
,
O
God
,
and
know
my
heart
;
try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
,
and
lead
me
in
the
way
everlasting
.
You
know
the
path
and
practise
of
penitent
Zacheus
,
of
penitent
Paul
,
and
of
the
penitent
Jaylor
,
was
quite
contrary
to
those
wayes
of
wickedness
,
that
they
had
formerly
walked
in
.
The
fourth
Answer
.
Ans.
4
But
fourthly
and
lastly
,
As
a
true
penitential
turning
from
sin
,
is
a
constant
and
continued
turning
from
sin
;
so
't
is
a
returning
to
God
.
Sin
is
an
aversion
from
God
,
and
repentance
is
a
conversion
to
God
,
Act.
26.18
.
Sound
repentance
is
not
only
a
ceasing
from
doing
evil
,
but
also
a
learning
to
do
well
,
Isa.
1.16
,
17.
Repentance
and
turning
to
God
are
joyned
together
,
as
being
one
and
the
same
thing
,
Act.
26.20
.
The
Prodigals
repenting
,
was
his
returning
to
his
Father
,
Luke
15.17
.
When
he
came
〈◊〉
himself
,
he
said
,
I
will
arise
and
go
to
my
father
,
and
say
father
▪
〈◊〉
●ave
sinned
against
heaven
and
before
thee
,
&c.
The
Hebrew
word
for
repentance
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shob
,
which
signifies
to
return
;
implying
,
a
going
back
from
what
a
man
had
done
;
it
notes
a
returning
or
converting
from
one
thing
to
another
,
as
from
sin
to
God
,
from
evil
to
good
,
from
hell
to
heaven
.
The
common
call
of
sinners
to
repentance
,
is
to
turn
from
sin
,
and
to
return
to
God
,
Isa.
55.7
.
Let
the
wicked
forsake
his
way
,
Consult
these
Scriptures
,
Isa.
44.22
.
Isa.
19.22
.
Isa.
59.20
.
Hosea
3.5
.
Hosea
6.1
.
Hosea
14.1
.
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
,
&c.
Jer.
1.4
.
If
thou
wilt
return
,
O
Israel
,
saith
the
Lord
,
return
unto
me
;
and
if
thou
wilt
put
away
thine
abominations
out
of
my
sight
,
then
shalt
thou
not
remove
.
And
so
Chap.
18.11
.
Return
ye
now
every
one
from
his
evil
way
,
and
make
your
way
and
your
doings
good
.
1
Pet.
2.25
.
For
ye
were
as
sheep
going
astray
,
but
are
now
returned
unto
the
shepherd
and
bishop
of
your
souls
.
'T
is
not
enough
for
a
sinner
to
forsake
his
sins
,
but
he
must
also
return
to
the
Lord
.
The
true
penitent
subjects
his
heart
to
the
power
of
divine
grace
,
and
his
life
to
the
blessed
will
and
word
of
God
.
Look
,
as
negative
goodness
can
never
satisfie
a
penitent
soul
,
so
negative
goodness
can
never
save
an
impenitent
soul
.
It
is
not
enough
,
O
man
,
that
thou
art
not
thus
and
thus
bad
,
but
thou
must
be
thus
and
thus
good
,
or
thou
wilt
be
miserable
for
ever
,
Ezek.
18.21
.
But
if
the
wicked
will
turn
from
all
his
sins
that
he
hath
committed
,
and
keep
all
my
statutes
,
and
do
that
which
is
lawful
and
right
,
he
shall
surely
live
,
he
shall
not
die
.
Negative
righteousness
and
holiness
,
is
no
righteousness
,
no
holiness
in
the
account
of
God
.
Luke
18.5
.
Mat.
20.13
,
14.
It
was
not
the
Pharisees
negative
righteousness
,
nor
his
comparative
goodness
,
that
could
prevent
his
being
rejected
of
God
,
or
his
being
shut
out
of
heaven
,
or
his
being
turned
into
hell
.
It
is
not
enough
that
the
Tree
bears
no
ill
fruit
,
but
it
must
bring
forth
good
fruit
,
else
it
must
be
cut
down
and
cast
into
the
fire
;
that
Tree
that
is
not
for
fruit
,
is
for
the
fire
;
Mat.
7.19
.
Every
tree
that
brings
not
forth
good
fruit
(
sayes
Christ
)
is
hewn
down
and
cast
into
the
fire
.
Heaven
at
last
will
be
found
too
holy
,
and
too
hot
,
to
hold
such
as
please
themselves
,
as
satisfie
themselves
with
a
negative
righteousness
.
All
that
negative
righteousness
and
holiness
can
do
,
is
only
to
help
a
man
to
one
of
the
coolest
chambers
and
easiest
beds
in
hell
.
True
repentance
brings
the
heart
and
life
,
not
only
off
from
sin
,
but
on
to
God
too
;
it
takes
a
man
not
only
off
from
the
wayes
of
death
,
but
it
engages
him
to
walk
in
the
paths
of
life
,
Psal.
119.3
.
They
do
no
iniquity
,
Nazianzene
speaking
of
true
repentance
,
very
aptly
compares
the
soul
to
a
pair
of
writing
tables
,
out
of
which
must
be
washed
whatsoever
was
written
with
sin
,
and
instead
thereof
the
writing
of
grace
must
be
writupon
the
soul
,
both
being
necessary
to
true
repentance
.
Jer.
31.19
.
Job
.
40.4
,
5.
Jer.
4.1
.
they
walk
in
his
wayes
.
Prov.
13.14
.
The
Law
of
the
wise
is
a
fountain
of
life
,
to
depart
from
the
snares
of
death
.
Prov.
15.24
.
The
way
of
life
is
above
to
the
wise
,
that
he
may
depart
from
hell
beneath
.
Psal.
34.14
.
Depart
from
evil
and
do
good
.
We
read
in
Scripture
of
God's
returning
to
us
,
as
well
as
of
our
returning
to
God
;
in
both
there
is
repentance
:
When
God
returns
to
us
,
he
repents
of
the
evil
of
punishment
that
he
hath
brought
upon
us
;
and
when
we
return
to
God
,
we
repent
of
the
evil
of
sin
which
we
have
committed
against
him
.
The
true
penitent
,
does
not
only
sadly
smite
upon
his
thigh
,
and
say
,
what
have
I
done
,
but
he
also
speedily
faces
about
,
and
cryes
out
,
I
will
do
so
no
more
.
When
God
calls
for
true
repentance
,
it
is
with
an
if
thou
wilt
return
,
O
Israel
,
return
unto
me
.
And
when
the
people
of
God
do
provoke
and
encourage
one
another
to
repentance
,
Hosea
6.1
.
it
is
with
a
come
let
us
return
unto
the
Lord
.
Repentance
unto
life
,
is
not
a
turning
from
sin
to
sin
,
nor
't
is
not
a
turning
from
prophaness
to
civility
,
nor
't
is
not
a
turning
from
civility
to
formality
;
but
't
is
a
turning
from
darkness
to
light
,
Acts
26.18
.
't
is
a
turning
from
the
wayes
of
iniquity
into
the
wayes
of
piety
,
't
is
a
turning
from
sin
to
God
.
In
this
respect
Israel's
repentance
was
very
defective
;
witness
that
sad
complaint
of
the
Prophet
(
Hosea
7.16
.
)
They
return
(
that
is
,
they
make
a
shew
of
repentance
)
but
not
to
the
most
High
.
So
they
in
that
,
Joel
2.12
.
have
the
half
turn
,
but
returned
not
to
the
Lord
with
all
their
hearts
.
So
Jehu
went
far
,
and
gave
many
a
half
turn
,
but
never
turned
to
the
most
High
,
and
that
was
his
ruin
at
last
.
Such
a
repentance
as
brings
the
soul
never
the
neerer
to
God
,
is
a
repentance
never
the
neer
;
but
that
repentance
that
brings
the
soul
neerer
to
God
,
is
a
repentance
never
to
be
repented
of
.
And
let
thus
much
suffice
,
to
have
spoken
concerning
that
Evangelical
Repentance
,
that
hath
the
precious
promises
of
remission
of
sin
and
salvation
running
out
unto
it
,
&c.
CHAP.
IV.
Several
have
observed
to
my
hand
,
'T
is
better
that
a
hundred
hypocrites
should
perish
,
than
that
one
poor
Christian
should
want
his
portion
.
Cotton
on
the
Covenant
,
page
78.
how
far
an
Hypocrite
may
go
;
but
my
design
in
this
Chapter
,
is
to
shew
how
far
an
Hypocrite
cannot
go
.
Many
have
discovered
at
large
,
what
an
Hypocrite
can
do
;
but
my
scope
in
this
Chapter
,
is
to
shew
what
an
Hypocrite
cannot
do
.
Some
have
shewed
what
an
Hypocrite
is
,
and
I
shall
now
shew
what
he
is
not
.
Some
have
shewed
the
several
rounds
in
Jacob's
Ladder
,
that
an
Hypocrite
may
climb
up
to
;
but
my
business
and
work
in
this
Chapter
,
is
to
shew
you
the
several
rounds
in
Jacob's
Ladder
,
that
no
Hypocrite
under
heaven
can
climb
up
to
.
FIrst
,
An
Hypocrites
inside
is
never
answerable
to
his
outside
;
an
Hypocrites
inside
is
one
thing
,
Mat.
23.25
,
26
,
27
Luke
11.39
.
and
his
outside
another
thing
;
an
Hypocrite
is
outwardly
clean
,
but
inwardly
unclean
;
he
is
outwardly
glorious
,
but
inwardly
inglorious
.
Hypocrites
are
like
Apothecaries
gally
pots
,
having
without
the
title
of
some
excellent
Preservative
,
but
within
they
are
full
of
some
deadly
poyson
;
they
are
like
the
Egyptian
Temples
,
that
were
beautifull
without
,
but
within
there
was
nothing
to
be
found
but
Serpents
and
Crocodiles
,
and
other
venemous
creatures
.
Hypocrites
trade
more
for
a
good
name
,
than
for
a
good
heart
;
for
a
good
report
,
than
for
a
good
conscience
;
they
are
like
Fidlers
,
more
careful
in
tuning
their
Instruments
,
than
in
watching
their
spirits
.
Erasmi
●●milia
.
Hypocrites
are
like
white
silver
,
but
they
draw
black
lines
;
they
have
a
seeming
sanctified
outside
,
but
stuff'd
within
with
malice
,
worldliness
,
pride
,
envy
,
&c.
Like
window
cushions
,
made
up
of
velvet
and
richly
embroydered
,
but
stuff'd
within
with
hay
.
An
Hypocrite
may
offer
sacrifice
with
Cain
,
and
fast
with
Jezabel
;
and
humble
himself
with
Ahab
,
and
lament
with
the
tears
of
Esau
;
and
kiss
Christ
with
Judas
,
and
follow
Christ
with
Demas
;
and
offer
fair
for
the
holy
Ghost
with
Simon
Magus
,
Acts
8.23
.
and
yet
for
all
this
his
inside
as
bad
as
any
of
theirs
.
An
Hypocrite
is
a
Cato
without
,
and
a
Nero
within
;
a
Jacob
without
,
and
an
Esau
within
;
a
David
without
,
and
a
Saul
within
;
a
Peter
without
,
and
a
Judas
within
;
a
Saint
without
,
and
a
Satan
within
;
an
Angel
without
,
and
a
Devil
within
.
Rom.
2.28
,
29.
An
Hypocrit
is
a
Jew
outwardly
,
but
an
Atheist
,
a
Pagan
,
Lucian
.
a
Turk
inwardly
.
I
have
read
of
certain
Images
,
which
on
the
outside
were
covered
with
gold
and
pearl
,
resembling
Jupiter
and
Neptune
,
but
within
were
nothing
but
spiders
and
cobwebs
;
a
fit
resemblance
of
Hypocrites
.
Hypocrisie
is
but
an
outside
,
like
cloth
of
Arras
,
fair
and
beautiful
without
;
but
if
you
look
to
the
inside
,
you
shall
find
nothing
but
rags
and
ends
.
That
Monk
hit
it
,
that
said
,
To
be
a
Monk
in
outward
shew
was
easie
,
but
to
be
a
Monk
in
inward
reality
was
hard
.
To
be
a
Christian
in
outward
shew
is
easie
,
but
to
be
a
Christian
inwardly
and
really
is
very
hard
.
An
Hypocrites
inside
never
ecco's
or
answers
to
his
outside
;
his
inside
is
vicious
,
and
his
outside
is
Religious
:
But
let
all
such
hypocrites
know
,
that
dissembled
sanctity
is
double
iniquity
,
and
accordingly
at
last
they
shall
be
dealt
with
,
Mat.
24.5
.
But
,
Secondly
,
No
hypocrite
under
heaven
is
totally
divorced
from
the
love
and
liking
of
every
known
sin
,
there
is
still
some
secret
lust
or
other
,
Job
20.12
,
13
,
14
which
as
a
sweet
morsel
he
rowls
under
his
tongue
,
and
will
not
spit
it
out
;
every
Hypocrite
tollerates
some
evil
or
other
in
himself
,
and
takes
liberty
to
transgress
.
An
Hypocrite
will
make
hard
shift
to
daub
up
his
conscience
,
and
to
secure
himself
from
the
checks
thereof
.
After
once
the
bag
was
committed
to
Judas
his
custody
,
after
once
he
was
chosen
into
that
sweet
office
,
he
quickly
put
conscience
out
of
office
,
It
was
a
strange
conceit
of
the
Cerinthians
and
those
Caini
or
Cainiani
as
they
are
called
by
some
that
honoured
Judas
the
Traitor
,
as
some
divine
and
super-humane
power
,
and
called
his
treason
a
blessed
piece
of
service
,
&
that
he
knowing
how
much
the
death
of
Christ
would
profit
mankind
,
did
therefore
betray
him
to
death
to
save
the
race
of
men
,
and
to
do
a
thing
pleasing
to
God
.
Irenaeus
,
Aug.
de
haeresi
.
and
never
left
stealing
and
licking
his
fingers
,
whilst
there
was
any
money
in
his
bag
to
finger
.
Herod
knew
much
,
and
heard
John
Baptist
,
and
had
some
temporary
affections
,
and
did
many
good
things
,
Mark
6.20
.
But
yet
,
1.
He
kept
Herodias
his
brother's
wife
,
Mark
6.17
.
2.
He
took
away
the
life
of
John
the
Baptist
,
Mark
6.27
.
3.
He
sets
Jesus
Christ
at
naught
,
and
rejected
him
,
Luke
23.11
.
As
fair
as
Herod
seemed
to
carry
it
,
yet
he
lived
in
a
known
notorious
sin
,
and
unjustly
murdered
the
messenger
of
God
,
and
mocked
and
rejected
Jesus
Christ
as
a
vile
person
.
Some
sin
or
other
alwayes
reigns
without
controul
,
in
an
hypocritical
heart
.
As
they
say
of
Witches
,
that
they
have
one
familiar
or
another
that
still
sucks
them
.
An
Hypocrite
alwayes
reserves
one
nest-egg
or
another
in
his
heart
or
life
,
for
Satan
to
sit
and
brood
on
.
Jehu
did
many
brave
things
,
but
yet
he
kept
up
the
worship
of
his
golden
calves
.
Naaman
promises
high
,
but
yet
he
is
for
bowing
in
the
house
of
Rimmon
.
The
Pharisees
were
very
devout
,
but
yet
they
loved
the
praises
of
men
,
and
the
uppermost
seats
in
the
Synagogues
.
There
is
never
an
hypocrite
in
the
world
,
but
will
do
what
he
can
to
save
the
life
of
his
sin
,
though
it
be
with
the
loss
of
his
soul
.
O
Sirs
!
Satan
can
be
contented
that
Hypocrites
should
yield
to
God
in
many
things
,
provided
they
will
be
but
true
to
him
in
some
one
thing
;
for
he
very
well
knows
,
that
one
sin
lived
in
,
and
allowed
,
gives
him
as
much
advantage
against
the
soul
,
as
more
.
Satan
can
hold
a
man
fast
enough
by
one
sin
,
as
the
Fowler
can
hold
the
bird
fast
enough
by
one
claw
;
Satan
knows
,
that
one
sin
lived
in
and
allowed
,
will
marr
all
a
mans
sweetest
duties
and
services
;
as
one
dead
fly
will
marr
the
whole
box
of
precious
ointment
,
and
as
one
jarring
string
will
bring
the
sweetest
musick
out
of
tune
.
'T
is
said
of
Naaman
the
Syrian
,
Eccl.
10.1
.
that
he
was
a
valiant
man
,
and
a
victorious
man
,
and
an
honourable
man
,
2
King
.
5.1
.
and
a
great
favourite
with
his
Prince
,
but
a
Leper
:
So
it
may
be
said
of
many
Hypocrites
,
they
have
such
and
such
excellencies
,
and
they
perform
such
and
such
glorious
duties
,
but
they
live
and
allow
themselves
in
this
or
that
sin
,
Mat.
7.21
,
22
,
23.
and
that
marrs
the
beauty
of
all
their
services
.
Satan
knows
,
that
one
sin
lived
in
and
allowed
,
will
as
certainly
damn
a
man
,
as
many
;
as
one
disease
,
one
ulcerous
part
,
may
as
certainly
kill
a
man
,
as
many
.
Satan
knows
,
that
one
sin
lived
in
and
allowed
,
Lev.
31.
will
render
a
man
as
unclean
in
the
eye
of
God
as
many
.
If
the
Leper
in
the
Law
had
the
spot
of
leprosie
in
any
one
part
of
his
body
,
he
was
accounted
a
Leper
,
although
all
the
rest
of
his
body
were
sound
and
whole
:
So
he
who
hath
the
spot
of
the
leprosie
of
sin
allowed
in
any
one
part
of
his
soul
,
he
is
a
spiritual
Leper
in
the
eye
of
God
,
he
is
unclean
,
though
in
other
parts
he
may
not
be
unclean
.
The
Schoolmen
say
,
that
if
a
sow
do
but
wallow
in
one
miry
or
dirty
hole
,
she
is
filthy
;
and
certainly
,
that
soul
that
doth
but
wallow
in
any
one
sin
,
he
is
filthy
in
the
eye
of
God
.
Satan
knows
,
Heb.
13.4
.
It
is
most
true
that
the
Heathen
man
saith
,
Qui
habet
unium
vitium
shabet
omnia
;
he
that
hath
any
one
vice
(
viz.
reigning
)
hath
all
others
with
it
.
Seneca
de
benef
.
l.
5.
c.
15.
that
one
sin
lived
in
and
allowed
,
will
as
effectually
keep
Christ
and
the
soul
asunder
,
as
many
;
as
one
stone
in
the
pipe
will
as
effectually
keep
out
the
water
,
as
many
.
Satan
knows
,
that
one
sin
lived
in
and
allowed
,
will
make
way
for
many
;
as
one
thief
can
open
the
door
to
let
in
many
more
.
Satan
knows
,
that
one
sin
lived
in
and
allowed
,
will
as
certainly
shut
the
soul
out
of
heaven
,
as
many
;
one
enemy
may
shut
the
door
upon
a
man
as
well
as
many
:
and
what
difference
is
there
between
that
man
that
is
shut
out
of
heaven
for
living
in
many
sins
,
and
he
that
is
shut
out
of
heaven
for
l●ving
but
in
one
sin
?
One
sin
lived
in
and
allowed
,
will
arm
conscience
against
a
man
,
as
well
as
many
:
If
there
be
but
one
crack
in
the
honey
glass
,
there
the
wasp
will
be
buzzing
.
One
sin
allowed
and
countenanced
,
will
spoyl
the
musick
of
conscience
;
one
sin
lived
in
and
allowed
,
will
make
death
as
terrible
and
as
formidable
to
the
soul
,
as
many
;
one
hand-writing
upon
the
wall
made
King
Nebuchadnezzar's
countenance
to
change
,
Dan.
5.5
,
6.
and
his
thoughts
to
be
troubled
,
and
the
joynts
of
his
loyns
to
be
loosed
,
and
his
knees
to
be
dashed
one
against
another
.
Now
all
this
Satan
knows
,
and
therefore
he
labours
mightily
to
engage
Hypocrites
to
live
in
the
allowance
of
some
one
sin
.
O
Sirs
!
remember
that
as
one
hole
in
a
Ship
will
sink
it
,
and
as
one
stab
at
the
heart
will
kill
a
man
,
and
as
one
glass
of
poyson
will
poyson
a
man
,
and
as
one
act
of
Treason
will
make
a
man
a
Traitor
;
so
one
sin
lived
in
and
allowed
,
will
damn
a
man
for
ever
;
one
wound
strikes
Goliah
dead
,
as
well
as
three
and
twenty
did
Caesar
;
one
Dalilah
will
do
Sampson
as
much
mischief
,
Suetonius
.
as
all
the
Philistines
;
one
wheel
broken
,
spoyls
all
the
whole
clock
;
one
vein's
bleeding
will
let
out
all
the
vitals
,
as
well
as
more
;
one
bitter
herb
will
spoyl
all
the
pottage
;
Gen.
3.
1
Sam.
14.33
.
Josh.
7.
Jonah
1.
by
eating
one
apple
,
Adam
lost
Paradise
;
one
lick
of
honey
endangered
Jonathan's
life
;
one
Achan
was
a
trouble
to
all
Israel
;
one
Jonah
was
lading
too
heavy
for
a
whole
Ship
:
So
one
sin
lived
in
and
allowed
,
is
enough
to
make
a
man
miserable
for
ever
.
One
milstone
will
sink
a
man
to
the
bottom
of
the
Sea
as
well
as
a
hundred
;
so
one
sin
lived
in
and
indulged
,
will
sink
a
man
to
the
bottom
of
hell
as
well
as
a
hundred
.
I
have
read
of
a
great
Roman
Captain
,
who
as
he
was
riding
in
his
triumphant
Chariot
through
Rome
,
had
his
eyes
never
off
of
a
Curtizan
that
walkt
along
the
street
,
which
made
one
say
,
Behold
ho●
this
great
Captain
that
hath
conquered
such
and
such
Armies
,
is
himself
conquered
by
one
silly
woman
!
There
is
never
an
Hypocrite
in
the
world
,
but
lyes
under
the
conquest
of
one
base
lust
or
another
,
but
lives
under
the
reign
and
dominion
of
one
sin
or
another
.
That
soul
that
can
in
sincerity
of
heart
appeal
to
a
heart-searching
God
,
that
't
is
otherwise
with
him
(
viz.
That
he
does
not
live
nor
allow
himself
in
any
one
sinful
way
or
practise
)
that
soul
,
I
dare
assure
in
the
Lord's
name
,
is
no
hypocrite
,
Psal.
139
,
23
,
24.
Thirdly
,
As
an
Hypocrites
heart
is
never
throughly
subdued
to
a
willingness
to
part
with
every
lust
,
so
neither
is
his
heart
throughly
subdued
to
a
willingness
to
perform
all
known
duties
;
sometimes
he
is
all
for
publick
duties
,
but
makes
no
conscience
of
closet-duties
,
or
of
family-duties
;
sometimes
he
is
all
for
the
duties
of
the
first
Table
,
but
makes
no
conscience
of
the
duties
of
the
second
Table
;
and
sometimes
he
is
all
for
the
duties
of
the
second
Table
,
but
makes
no
conscience
of
the
duties
of
the
first
Table
;
if
he
obeyes
one
command
,
he
willingly
lives
in
the
neglect
of
another
;
if
he
does
one
duty
,
he
will
be
sure
to
cast
off
another
;
as
he
is
not
willing
to
fall
out
with
every
sin
,
so
he
is
not
willing
to
fall
in
with
every
duty
.
An
Hypocrites
obedience
is
alwayes
partial
,
't
is
never
universal
,
he
still
baulks
or
boggles
with
those
commands
that
cross
his
lusts
.
The
Pharisees
fasted
,
Mat.
23.23
.
Chap.
6.
prayed
,
gave
alms
,
and
paid
tythes
:
O
,
but
they
omitted
the
weightier
matters
of
the
Law
,
judgment
,
mercy
and
faith
,
and
they
were
unnatural
to
parents
,
and
under
a
p●etence
of
praying
,
Mat.
15.4
,
5
,
6.
they
made
a
prey
of
widows
houses
;
under
a
pretence
of
piety
,
they
exercised
the
greatest
covetousness
,
unrighteousness
and
cruelty
,
and
that
upon
widows
,
who
are
(
usually
the
greatest
objects
of
pity
and
charity
;
they
made
no
bones
of
robbing
the
widow
,
under
a
pretence
of
honouring
of
God
:
So
Judas
,
under
a
pretence
of
laying
up
for
the
poor
,
robbed
the
poor
;
he
pretended
to
lay
up
for
the
poor
,
John
12.6
.
After
some
men
have
made
a
long
and
high
profession
,
some
one
beloved
lust
or
other
,
which
they
would
never
let
go
,
parts
Christ
and
them
for
ever
.
but
he
intended
only
to
lay
up
for
himself
,
and
to
provide
against
a
rainy
day
;
it
is
probable
that
he
had
no
great
mind
to
stay
long
with
his
Lord
,
and
therefore
he
was
resolved
to
make
the
best
market
he
could
for
himself
.
Judas
being
willing
to
set
up
for
himself
,
under
a
cloak
of
holiness
,
he
practises
the
greatest
unfaithfulness
.
Though
the
Eagle
soars
high
,
yet
still
her
eye
is
upon
her
prey
;
so
though
Judas
did
soar
high
in
profession
,
yet
his
eye
was
still
upon
his
prey
,
upon
his
bags
;
and
so
he
might
have
it
,
he
cared
not
who
went
without
it
;
so
he
might
be
rich
,
he
did
not
care
though
his
Lord
and
his
retinue
grew
never
so
poor
.
Judas
under
all
his
shews
of
sanctity
,
had
not
so
much
as
common
honesty
in
him
;
counterfeit
holiness
is
often
made
a
stalking
horse
to
much
unrighteousness
;
but
certainly
it
were
better
,
with
the
Philosopher
,
to
have
honesty
without
Religion
,
than
to
have
Religion
without
honesty
.
An
Hypocrite
may
exercise
himself
in
some
outward
,
easie
,
ordinary
duties
of
Religion
;
but
when
shall
you
see
an
Hypocrite
laying
the
ax
to
the
root
of
the
Tree
,
or
a
searching
and
trying
his
own
heart
,
or
severely
judging
his
bosom
sins
,
or
humbly
mourning
and
lamenting
over
secret
corruptions
,
or
doubling
his
guards
about
his
own
soul
,
or
rejoycing
in
the
graces
,
services
or
excellencies
of
others
,
or
striving
or
pressing
after
the
highest
pitches
of
grace
,
holiness
and
communion
with
God
,
or
endeavouring
more
to
cast
out
the
beam
out
of
his
own
eye
,
than
the
mote
out
of
his
brother's
eye
,
or
to
be
more
severe
against
his
own
sins
,
than
against
the
sins
of
others
?
Alas
!
an
Hypocrite
is
so
far
from
practising
these
duties
,
that
he
thinks
them
either
superfluous
or
impossible
.
An
Hypocrites
obedience
is
alwayes
a
limited
and
stinted
obedience
;
it
is
either
limited
to
such
commands
which
are
most
sutable
to
his
ease
,
safety
,
honour
,
profit
,
pleasure
,
&c.
or
else
it
is
limited
to
the
outward
part
of
the
command
,
and
never
extends
it self
to
the
inward
and
spiritual
part
of
the
command
;
as
you
may
see
in
the
Scribes
and
Pharisees
;
their
obedience
was
all
outward
,
they
had
no
regard
at
all
to
the
inward
and
spiritual
part
of
any
command
;
as
is
evident
in
that
high
charge
that
Christ
gives
in
against
them
,
Mat.
5.
They
did
not
murder
,
they
did
not
commit
adultery
,
they
had
an
eye
to
the
outward
part
of
the
command
;
but
Christ
charges
them
with
unjust
and
adulterous
thoughts
,
unchast
glances
,
contemplative
wickedness
,
speculative
uncleanness
,
&c.
they
having
no
regard
at
all
to
the
inward
and
spiritual
part
of
any
command
;
common
grace
looks
only
to
some
particular
duties
,
but
saving
grace
looks
to
all
.
Renewing
grace
comes
off
to
positives
as
well
as
negatives
,
Isa.
1.16
,
17.
Tit.
2.11
,
12
,
13.
it
teacheth
us
to
cease
to
do
evil
,
and
it
learns
us
also
to
do
good
;
it
teacheth
us
to
deny
all
ungodliness
and
worldly
lusts
,
and
also
to
live
soberly
,
righteously
and
godly
in
this
present
world
.
These
words
contain
the
sum
of
a
Christians
duty
,
to
live
soberly
towards
our selves
,
righteously
towards
our
neighbours
,
and
godly
towards
God
,
is
true
godliness
indeed
,
and
the
whole
duty
of
man
.
There
is
never
an
Hypocrite
in
the
world
,
that
can
sincerely
appeal
to
God
,
and
say
,
Lord
,
Psal.
119.6
.
Luke
1.5
,
6.
Acts
13.22
.
thou
knowest
that
my
heart
is
subdued
to
a
willingness
to
perform
all
known
duties
;
I
would
willingly
do
the
best
I
can
to
observe
all
thy
royal
Laws
:
Lord
,
I
unfeignedly
desire
,
and
really
endeavour
to
have
an
eye
upon
every
command
of
thine
,
and
to
live
up
to
every
command
of
thine
;
and
it
is
the
real
grief
of
my
heart
,
and
the
daily
burden
of
my
soul
,
when
I
violate
any
of
thy
blessed
Laws
.
He
that
can
in
uprightness
thus
appeal
to
God
,
shall
never
miscarry
in
that
other
world
.
But
,
Fourthly
,
There
is
never
an
Hypocrite
in
the
world
that
makes
God
,
or
Christ
,
or
holiness
,
or
his
doing
,
or
receiving
good
in
his
station
,
relation
or
generation
;
his
grand
end
,
his
highest
end
,
his
ultimate
end
of
living
in
the
world
;
pleasures
,
profits
and
honours
,
are
the
Hypocrites
all
he
aims
at
in
this
world
;
they
are
his
Trinity
which
he
adores
and
serves
,
1
John
2.16
.
and
sacrificeth
himself
unto
;
an
Hypocrite's
ends
are
corrupt
and
selfish
.
God
may
possibly
be
at
the
higher
end
of
his
work
,
but
self
is
at
the
further
end
;
for
he
that
was
never
truly
cast
out
of
himself
,
John
6.26
.
Mat.
6.1
,
5
,
16.
Gal.
4.17
.
Isa.
58.3
.
Mal.
3.14
.
zech.
7.5
,
6
,
7.
Gen.
34.21
,
22
can
have
no
higher
end
than
himself
.
An
Hypocrite
is
all
for
his
own
glory
,
he
acts
for
himself
,
and
from
himself
;
so
I
may
have
the
profit
,
the
credit
,
the
glory
,
the
applause
,
come
of
God's
glory
what
will
;
this
is
the
language
of
an
unsound
heart
.
An
Hypocrite
will
seem
to
be
very
godly
when
he
can
make
a
gain
of
godliness
,
he
will
seem
to
be
very
holy
when
holiness
is
the
way
to
outward
greatness
and
happiness
;
but
this
religious
wickedness
will
double
damn
the
Hypocrite
at
last
.
Self-ends
are
the
operative
ingredients
in
all
an
Hypocrite
does
,
self
is
the
chief
Engine
,
self
is
the
great
wheel
that
sets
all
an
hypocrites
wheels
a
going
.
When
hypocrites
take
up
Religion
,
Rom.
16.18
.
Phil.
3.19
.
't
is
only
to
serve
their
own
turns
,
to
bring
about
their
own
carnal
ends
;
they
serve
not
the
Lord
,
but
their
own
bellies
;
they
use
Religion
only
as
a
stream
to
turn
about
their
own
Mill
,
and
the
more
neatly
to
effect
their
own
carnal
projects
.
Simon
Magus
will
needs
be
baptized
,
and
he
is
very
desirous
to
have
power
to
give
the
holy
Ghost
to
others
;
but
his
aim
being
only
to
get
a
name
,
Acts
8.21
.
and
to
get
money
,
Peter
tells
him
to
his
face
,
that
his
heart
was
not
right
in
the
sight
of
God
.
No
man
can
go
higher
than
his
principles
,
and
therefore
an
hypocrite
having
no
higher
principles
than
himself
,
all
he
does
must
needs
be
terminated
in
himself
.
Look
,
as
all
the
Rivers
that
come
from
the
Sea
,
do
return
back
again
to
the
Sea
from
whence
they
come
,
so
all
those
duties
which
arise
from
a
mans
self
,
must
needs
center
in
a
mans
self
.
An
hypocrite
alwayes
makes
himself
the
end
of
all
his
service
;
but
let
such
hypocrites
know
,
that
though
their
profession
be
never
so
glorious
,
and
their
duties
never
so
abundant
,
yet
their
ends
being
selfish
and
carnal
,
all
their
pretentions
and
performances
are
but
beautiful
abominations
in
the
sight
of
God
.
An
hypocrite
has
alwayes
a
squint
eye
,
and
squint
ey'd
aims
,
and
squint
ey'd
ends
in
all
he
does
.
Numb.
22
,
23.
Chapters
.
2
Pet.
2.15
.
2
King
.
10.
Balaam
spake
very
religiously
,
and
he
multiplyed
Altars
and
sacrifices
;
but
the
thing
he
had
in
his
eye
was
the
wages
of
unrighteousness
.
Jehu
destroyed
bloudy
Ahab's
house
,
he
executed
the
vengeance
of
God
upon
that
wicked
family
;
he
readily
,
1
King
.
21.
Jonah
3.
resolutely
and
effectually
destroyed
all
the
worshippers
of
Baal
,
but
his
ends
were
to
secure
the
Kingdom
to
him
and
his
.
Ahab
and
the
Ninivites
fasted
in
sackcloth
,
but
it
was
meerly
that
they
might
not
feel
the
heavy
judgments
that
they
feared
would
overtake
them
.
The
Jews
in
Babylon
fasted
and
mourned
,
Zech.
7.5
,
6.
and
mourned
and
fasted
seventy
years
,
but
it
was
more
to
get
off
their
chains
than
their
sins
,
it
was
more
to
be
rid
of
their
captivity
than
it
was
to
be
rid
of
their
iniquity
.
Look
,
as
the
Eagle
hath
an
eye
upon
her
prey
when
she
flies
highest
,
so
these
Jews
in
all
their
fasting
,
praying
,
mourning
,
they
had
only
an
eye
to
their
own
ease
,
deliverance
,
freedom
,
&c.
in
all
their
Religious
duties
they
were
acted
from
evil
principles
,
and
carried
on
by
self-respects
;
and
therefore
Daniel
denies
,
that
in
all
that
seventy
years
captivity
they
had
prayed
to
any
purpose
.
All
this
is
come
upon
us
,
Dan.
9.13
.
yet
made
we
not
our
prayer
before
the
Lord
our
God
,
that
we
might
turn
from
our
iniquities
and
understand
thy
truth
.
It
is
the
end
that
dignifies
or
debaseth
the
action
,
that
rectifies
it
or
adulterates
it
,
that
sets
a
crown
of
honour
,
or
a
crown
of
shame
upon
the
head
of
it
.
He
that
commonly
,
habitually
,
in
all
his
duties
and
services
,
proposes
to
himself
no
higher
ends
than
the
praises
of
men
,
or
rewards
of
men
,
or
the
stopping
the
mouth
of
natural
conscience
,
or
only
to
avoid
a
smarting
rod
,
or
meerly
to
secure
himself
from
wrath
to
come
,
he
is
an
hypocrite
.
The
ends
of
a
mans
actions
are
alwayes
a
great
discovery
either
of
sincerity
or
hypocrisie
.
Look
,
as
great
gifts
,
not
sweetned
with
sincerity
,
are
no
ornaments
to
us
;
so
great
infirmities
not
sowred
with
hypocrisie
,
are
no
great
deformities
to
us
.
An
hypocrites
ends
are
alwayes
below
God
,
they
are
alwayes
below
glorifying
of
God
,
exalting
of
God
,
walking
with
God
,
and
enjoying
communion
with
God
.
An
hypocrite
in
all
he
does
,
still
proposes
to
himself
some
poor
,
mean
,
ignoble
self-end
or
other
.
But
now
mark
,
a
sincere
Christian
,
if
he
prayes
,
or
hears
,
or
gives
,
Psal.
115.1
.
1
Thes.
2.6
.
or
fasts
,
or
repents
,
or
obeys
,
&c.
God's
glory
is
the
main
end
of
all
;
the
glory
of
God
is
his
highest
end
,
his
ultimate
end
.
A
sincere
Christian
can
be
content
to
be
trampled
upon
and
vilified
,
so
God's
name
be
glorified
;
the
bent
of
such
a
heart
is
for
God
and
his
glory
;
Rev.
4.9
,
10
,
11.
nothing
but
sincerity
can
carry
a
soul
so
high
,
as
in
all
acts
natural
,
civil
and
religious
,
to
intend
God's
glory
.
A
sincere
Christian
ascribes
the
praise
of
all
to
God
,
Rom.
14.7
,
8.
he
sets
the
crown
on
Christ's
head
alone
,
he
will
set
God
upon
the
throne
,
and
make
all
things
else
his
servants
,
or
his
foot-stool
;
all
must
bow
the
knee
to
God
,
or
be
trodden
in
the
dirt
;
he
will
love
nothing
,
he
will
imbrace
nothing
but
what
sets
God
higher
,
or
brings
God
neerer
to
his
heart
.
The
glory
of
God
is
the
mark
,
the
white
,
that
the
sincere
,
Christian
has
in
his
eye
.
The
sincere
Christian
lives
not
to
himself
,
1
Cor.
10.
ult.
Rev.
12.11
.
but
to
him
who
lives
for
ever
;
he
lives
not
to
his
own
will
,
or
lusts
,
or
greatness
,
or
glory
in
this
world
,
but
he
lives
to
his
glory
,
whose
glory
is
dearer
to
him
than
his
own
Life
.
Look
,
as
bright
shining
golden
vessels
do
not
retain
the
beams
of
the
Sun
which
they
receive
,
but
reflect
them
back
again
upon
the
Sun
;
so
the
sincere
Christian
return
and
reflects
back
again
upon
the
Sun
of
righteousness
,
the
praise
and
glory
of
all
the
gifts
,
graces
and
vertues
that
they
have
received
from
him
.
The
daily
language
of
sincere
souls
is
this
;
1
Chron.
29
,
10
,
18.
Rom.
13.7
.
Non
nobis
Domine
,
non
nobis
Domine
;
Not
unto
us
Lord
,
not
unto
us
Lord
,
but
to
thy
name
be
all
the
glory
.
A
sincere
Christian
makes
conscience
of
giving
men
their
dues
;
how
much
more
then
does
he
make
conscience
of
giving
God
his
due
.
Psal.
96.7
,
8.
Now
glory
is
God's
due
,
and
God
stands
upon
nothing
more
than
that
we
g●ve
him
the
glory
due
unto
his
name
,
Propter
te
Domine
propter
te
,
was
once
and
is
still
every
sincere
Christians
Motto
.
as
you
may
see
in
Psal.
29.1
,
2.
There
are
three
gives
in
those
two
verses
;
Give
unto
the
Lord
,
give
unto
the
Lord
,
give
unto
the
Lord
the
glory
that
is
due
unto
his
name
.
Glory
i●
God's
right
,
and
he
stands
upon
his
right
,
and
this
the
sincere
Christian
knows
,
and
therefore
he
gives
him
his
right
,
he
gives
him
the
honour
and
the
glory
that
is
due
unto
his
name
.
But
pray
do
not
mistake
me
,
I
do
not
say
that
such
as
are
really
sincere
,
do
actually
eye
the
glory
of
Christ
in
all
their
actions
:
Oh
,
no
,
this
is
a
happiness
desirable
on
earth
,
but
shall
never
be
attained
till
we
come
to
heaven
.
By
and
base
ends
and
aims
will
be
still
ready
to
creep
into
the
best
hearts
;
but
all
sincere
hearts
sigh
and
groan
under
them
,
they
complain
to
God
of
them
,
and
they
cry
out
for
justice
,
justice
upon
them
,
and
it
is
the
earnest
desires
and
daily
endeavours
of
their
souls
to
be
rid
of
them
;
and
therefore
they
shall
not
be
imputed
to
them
,
nor
keep
good
things
from
them
:
But
now
take
a
sincere
Ch●istian
in
his
ordinary
,
usual
and
habitual
course
,
and
you
shall
find
that
his
aims
and
ends
in
all
his
actions
and
undertakings
are
to
glorifie
God
,
to
exalt
God
,
and
to
lift
up
God
in
the
world
.
If
the
Hypocrite
did
in
good
earnest
aim
at
the
glory
of
God
in
what
he
does
,
then
the
glory
of
God
would
swallow
up
all
his
by
aims
and
carn●l
ends
,
as
Aarons
rod
swallowed
up
the
Magicians
rods
.
Look
,
as
the
Sun
puts
out
the
light
of
the
fire
,
Exod.
7.10
,
11
,
12.
so
the
glory
of
God
(
where
it
is
aimed
at
)
will
put
out
and
consume
all
by
and
base
ends
.
This
is
most
certain
,
that
which
is
a
man's
great
end
,
that
will
work
out
all
other
ends
;
he
that
sets
up
the
glory
of
God
as
his
chief
end
,
will
find
that
his
chief
end
will
by
degrees
eat
out
all
low
and
base
ends
.
Look
,
Gen.
41.4
.
as
Pharaoh's
lean
kin●
ate
up
the
fat
,
so
the
glory
of
God
will
eat
up
all
those
fat
and
worldly
ends
that
crowd
in
upon
the
soul
in
religious
work
.
Where
the
glory
of
God
is
kept
up
as
a
man's
greatest
end
,
there
all
by
and
base
ends
will
be
kept
at
an
under
.
By
what
has
been
said
,
't
is
most
evident
,
that
an
Hypocrite
in
all
his
transactions
looks
at
himself
,
and
designs
the
advance
and
advantage
of
himself
.
An
Hypocrite
is
as
well
able
to
make
a
world
,
and
to
unmake
himself
,
as
he
is
able
to
make
the
glory
of
God
,
the
exaltation
of
God
his
highest
end
,
his
utmost
aim
in
what
he
does
.
But
,
Fifthly
,
No
Hypocrite
can
live
wholly
and
only
upon
the
righteousness
of
Christ
,
the
satisfaction
of
Christ
,
the
merits
of
Christ
for
justification
and
salvation
.
The
hypocritical
Scribes
and
Pharisees
prayed
and
fasted
,
Mat.
6.
Luke
18.11
,
12.
ponder
upon
that
Rev.
3.16
,
17
,
18.
and
kept
the
Sabbath
,
and
gave
almes
,
&c.
and
in
this
legal
righteousness
they
rested
and
trusted
.
Upon
the
performance
of
these
and
such
like
duties
they
laid
the
weight
of
their
souls
,
and
the
stress
of
their
salvation
,
and
so
perished
for
ever
.
An
Hypocrite
rests
upon
what
he
doth
,
and
never
looks
so
high
as
the
righteousness
of
Christ
;
he
looks
upon
his
duties
as
so
much
good
moneys
laid
out
for
heaven
;
he
weaves
a
web
of
righteousness
to
cloath
himself
withal
,
he
never
looks
out
for
a
more
glorious
righteousness
to
be
justified
by
than
his
own
,
and
so
puts
a
slight
upon
the
righteousness
of
Christ
,
Rom.
10.3
.
For
they
being
ignorant
of
God's
righteousness
,
and
going
about
to
establish
their
own
righteousness
,
have
not
submitted
themselves
unto
the
righteousness
of
God
.
The
first
step
to
salvation
is
to
renounce
our
own
righteousness
,
the
next
step
is
to
embrace
the
righteousness
of
Christ
which
is
freely
offered
to
sinners
i●
the
Gospel
;
but
these
things
the
Hypocrite
minds
not
,
regards
not
:
The
righteousness
of
an
Hypocrite
is
not
only
imperfect
,
but
impure
,
a
rag
,
a
filthy
rag
;
and
therefore
he
that
rests
upon
such
a
righteousness
,
Isa.
64.6
.
must
needs
miscarry
to
all
eternity
.
O
Sirs
!
who
will
say
that
that
man
needs
a
Saviour
,
that
can
flie
to
heaven
upon
the
wings
of
his
own
duties
and
services
?
If
a
man's
duties
can
pacifie
an
infinite
wrath
,
and
satisfie
an
infinite
justice
,
then
farewel
Christ
,
and
welcom
duties
.
He
that
will
rest
upon
his
own
righteousness
for
life
and
justification
,
must
needs
sit
down
on
this
side
salvation
;
he
that
rests
upon
his
duties
,
and
that
rests
upon
a
gift
of
knowledge
,
a
gift
of
utterance
,
a
gift
of
memory
,
or
a
gift
of
prayer
,
though
he
may
come
near
to
heaven
,
and
bid
fair
for
heaven
,
yet
he
will
never
be
able
to
get
into
heaven
.
Now
,
how
sad
is
it
for
a
man
to
lose
himself
and
his
soul
in
a
wilderness
of
duties
,
when
he
is
upon
the
borders
,
yea
the
very
brink
of
the
holy
Land
;
he
that
rests
upon
any
thing
in
him
,
or
done
by
him
as
a
means
to
procure
the
favour
of
God
,
or
the
salvation
of
his
soul
,
will
put
such
a
cheat
upon
himself
as
will
undo
him
for
ever
.
Non-submission
to
the
righteousness
of
Christ
,
keeps
Christ
and
the
hypocrite
asunder
;
Christ
will
never
love
nor
like
to
put
the
fine
,
clean
,
Rev.
●9
.
7
,
8.
white
linnen
of
his
own
righteousness
upon
the
old
garment
,
the
old
rags
of
an
hypocrites
duties
;
Mar.
9.16
,
17.
neither
will
Christ
ever
delight
to
put
his
new
wine
into
such
old
bottles
.
An
hypocrites
confidence
in
his
own
righteousness
,
Prov.
21.27
.
turns
his
righteousness
into
filthiness
.
But
now
a
sincere
Christian
,
he
renounces
his
own
righteousness
,
he
renounces
all
confidence
in
the
flesh
,
Phil.
3.3
.
he
looks
upon
his
own
righteousness
as
dung
,
yea
as
dogs
meat
(
as
some
interpret
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
that
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicuntur
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vide
Bezam
,
vide
a
Lapíde
.
Phil.
3.8
.
)
he
will
say
no
more
to
his
duties
,
to
the
works
of
his
hands
,
ye
are
my
Gods
,
Hos.
14.3
.
When
they
look
upon
the
holiness
of
Gods
nature
,
the
righteousness
of
his
government
,
the
severity
of
his
Law
,
the
terror
of
his
wrath
,
they
see
an
absolute
and
indispensable
necessity
of
a
more
glorious
righteousness
than
their
own
to
appear
before
God
in
.
A
sincere
Christian
sets
the
highest
price
and
value
upon
the
righteousness
of
Christ
,
Psal.
71.16
.
I
will
make
mention
of
thy
righteousness
,
even
of
thine
only
.
Mark
,
the
Emphasis
doubled
,
of
thine
,
and
thine
only
;
a
sincere
Christian
is
convinced
of
the
nature
,
worth
and
excellency
of
the
righteousness
of
Christ
,
and
therefore
he
cryes
out
,
I
will
make
mention
of
thy
righteousness
,
of
thine
only
.
The
costly
cloak
(
of
Alcisthenes
)
which
Dionisius
sold
to
the
Carthaginians
for
an
hundred
Talents
,
was
indeed
a
mean
and
beggarly
rag
in
a
sincere
Christian's
eye
,
to
that
embroidered
mantle
of
righteousness
that
Christ
puts
upon
his
.
A
sincere
Christian
rejoyces
in
the
righteousness
of
Christ
above
all
,
Isa.
61.10
.
I
will
greatly
rejoyce
in
the
Lord
,
my
soul
shall
be
joyful
in
my
God
;
for
he
hath
cloathed
me
with
the
garments
of
salvation
,
he
hath
covered
me
with
the
role
of
righteousness
,
as
a
bridegroom
decketh
himself
with
ornaments
,
and
as
a
bride
adorneth
her self
with
her
jewels
.
It
is
matter
of
joy
,
Knolls
Hist.
and
a
sign
of
great
favour
from
the
great
Turk
,
when
a
rich
garment
is
cast
upon
any
that
comes
into
his
presence
:
O
then
!
what
matter
of
joy
must
it
be
to
a
sincere
Christian
,
Isa.
28.16
.
to
have
the
rich
and
royal
garment
of
Christ's
righteousness
cast
upon
him
?
A
sincere
Christian
rests
on
the
righteousness
of
Christ
,
as
on
a
sure
foundation
,
Isa.
45.24
.
Surely
shall
one
say
,
in
the
Lord
have
I
righteousness
and
strength
.
It
was
a
very
sweet
and
golden
expression
of
one
,
when
he
thought
himself
to
be
at
the
point
of
death
;
I
confess
,
said
he
,
I
am
not
worthy
,
I
have
no
merits
of
mine
own
to
obtain
heaven
by
;
Guliel
.
Abb●s
in
vita
Bern.
lib.
1.
cap.
12.
but
my
Lord
had
a
double
right
thereunto
,
an
hereditary
right
as
a
son
,
and
a
meritorious
right
as
a
sacrifice
;
he
was
contented
with
the
one
right
himse
f
,
the
other
right
he
hath
given
unto
me
,
by
the
vertue
of
which
gift
I
do
rightly
lay
claim
unto
it
,
and
am
not
confounded
.
A
sincere
Christian
looks
upon
the
righteousness
of
Christ
as
that
which
renders
him
most
splendid
and
glorious
in
the
eyes
of
God
,
Phil.
3.9
.
And
●e
found
in
him
not
having
mine
own
righteousness
,
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
the
righteousness
which
is
of
God
by
faith
.
The
Church
,
saith
Marlorat
,
which
puts
on
Christ
and
his
righteousness
,
is
m
re
illustrious
than
the
Air
is
by
the
Sun
.
A
sincere
Christian
looks
upon
the
righteousness
of
Christ
as
his
only
security
against
wrath
to
come
;
1
Thes.
1.
ult.
wrath
to
come
is
the
greatest
wrath
,
wrath
to
come
is
the
purest
wrath
,
wrath
to
come
is
infinite
wrath
,
wrath
to
come
is
everlasting
wrath
:
Now
the
sincere
Christian
he
knows
no
way
under
heaven
to
secure
himself
from
wrath
to
come
,
but
by
putting
on
the
robe
of
Christ's
righteousness
.
The
story
tells
us
(
if
we
may
believe
it
)
that
Pilate
being
called
to
Rome
to
give
an
account
unto
the
Empeperor
for
some
misgovernment
and
male-administration
,
Rom.
13.14
.
he
put
on
the
seamless
coat
of
Christ
,
and
all
the
time
he
had
●hat
coat
upon
his
back
,
Caesar's
fury
was
abated
.
There
is
nothing
that
can
abate
the
wrath
and
fury
of
a
sin-revenging
God
,
but
the
seamless
coat
of
Christ's
righteousness
.
Well
,
for
a
close
remember
this
,
There
is
never
an
hypocrite
in
the
world
that
is
more
pleased
,
satisfied
,
delighted
and
content●d
with
the
righteousness
of
Christ
,
than
with
his
own
,
&c.
Though
an
hypocrite
may
be
much
in
duties
,
yet
he
never
lives
above
his
duties
;
he
works
for
life
,
and
he
rests
in
his
work
,
and
this
proves
his
mortal
wound
.
But
,
Sixthly
,
An
Hypocrite
never
embraces
a
whole
Christ
,
he
can
never
take
up
his
full
and
everlasting
rest
,
satisfaction
and
content
in
the
person
of
Christ
,
in
the
merits
of
Christ
,
in
the
enjoyment
of
Christ
alone
.
No
hypocrite
did
ever
long
and
mourn
after
the
enjoyment
of
Christ
,
as
the
best
thing
in
all
the
world
;
no
hypocrite
did
ever
prize
Christ
for
a
sanctifier
as
well
as
a
Saviour
;
no
hypocrite
did
ever
look
upon
Christ
,
or
long
for
Christ
to
deliver
him
from
the
power
of
his
sins
,
as
much
,
or
as
well
as
to
deliver
him
from
wrath
to
come
;
no
hypocrite
can
really
love
the
person
of
Christ
,
or
take
satisfaction
in
the
person
of
Christ
,
1
Thes.
1.10
.
the
rayes
and
beam●
of
Christs
glory
has
never
warm'd
his
heart
;
he
never
knew
what
bosom
communion
with
Christ
meant
.
An
hypocrite
may
love
to
be
healed
by
Ch
ist
,
and
to
be
pa●doned
by
Christ
,
and
to
be
saved
by
Christ
,
&c.
but
he
can
never
take
any
complacency
in
the
person
of
Christ
,
his
heart
never
seriously
works
after
union
with
Christ
.
The
love
of
a
sincere
Christian
runs
much
out
to
the
person
of
Christ
,
heaven
it self
without
Christ
,
Cant.
5.10
.
Phil.
1.21
.
&
3.7
,
8
,
9
,
10.
would
be
to
such
a
soul
but
a
poor
thing
,
a
low
thing
,
a
little
thing
,
an
uncomfortable
thing
,
an
empty
thing
;
't
is
the
person
of
Christ
that
is
the
sparkling
Diamond
in
the
ring
of
glory
.
No
hypocrite
in
the
world
is
sincerely
willing
to
receive
Christ
in
all
his
Offices
,
and
to
close
with
him
upon
Gospel
terms
.
1
John
11
,
13.
Mat.
16.24
.
The
terms
upon
which
God
offers
Christ
in
the
Gospel
,
are
these
,
viz.
That
we
shall
accept
of
a
whole
Christ
with
a
whole
heart
.
Now
mark
,
a
whole
Christ
includes
all
his
Offices
,
&
a
whole
heart
includes
all
our
faculties
:
Christ
as
Mediator
is
King
,
Priest
and
Prophet
,
and
so
God
the
Father
in
the
Gospel
offers
him
.
Salvation
was
too
great
and
too
glorious
a
work
to
be
perfected
and
compleated
by
any
one
Office
of
Christ
.
Christ
as
a
Prophet
instructs
us
,
and
as
a
Priest
he
redeems
us
,
and
intercedes
for
us
,
and
as
a
King
he
sanctifies
and
saves
us
.
The
Apostle
hit
it
when
he
said
,
He
is
made
to
us
of
God
,
wisdom
,
righteousness
,
sanctification
and
redemption
.
Consider
Christ
as
our
Prophet
,
and
so
he
is
made
wisdom
to
us
;
1
Cor.
1.30
.
consider
him
as
our
Priest
,
and
so
he
is
made
righteousness
and
redemption
to
us
;
consider
him
as
our
King
,
and
so
he
is
made
sanctification
and
holiness
to
us
.
An
hypocrite
may
be
willing
to
imbrace
Christ
as
a
Priest
to
save
him
from
wrath
,
from
the
curse
,
from
hell
,
from
everlasting
burning
,
but
he
is
never
sincerely
willing
to
imbrace
Christ
as
a
Prophet
to
teach
and
instruct
him
,
and
as
a
King
to
rule
and
reign
over
him
;
many
hypocrites
may
be
willing
to
receive
a
Christ
Jesus
,
that
are
not
willing
to
receive
a
Lord
Jesus
;
they
may
be
willing
to
imbrace
a
saving
Christ
,
but
they
are
not
willing
to
imbrace
a
ruling
Christ
,
a
commanding
Christ
.
Luke
19
27.
This
man
shall
not
rule
over
us
.
O
Jerusalem
,
Jerusalem
!
thou
that
killest
the
Prophets
,
how
often
would
I
have
gathered
thy
children
together
,
Mat.
23.37
.
Psal.
2.2
,
3.
John
5.40
.
John
1.11
.
Isa.
8
14.
1
Pet.
2.7
,
8.
even
as
a
hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
?
And
ye
will
not
come
to
me
that
ye
might
have
life
.
He
came
to
his
own
,
and
his
own
received
him
not
.
An
hypocrite
is
willing
to
receive
Christ
in
one
office
,
but
not
in
every
office
;
and
this
is
that
stumbling
stone
at
which
hypocrites
stumble
and
fall
,
and
are
broken
in
pieces
.
Certainly
Christ
is
as
lovely
and
as
comely
●s
desirable
,
and
delightful
as
eminent
,
and
excellent
in
one
office
as
he
is
in
another
,
and
therefore
't
is
a
just
and
righteous
thing
with
God
,
that
hypocrites
that
won't
receive
him
in
every
office
,
1
Cor.
1
.
1●
.
should
have
no
benefit
by
any
one
of
his
offices
.
Christ
and
his
offices
may
be
distinguished
,
but
Christ
and
his
offices
can
never
be
divided
;
whilst
many
have
been
a
labouring
to
divide
one
office
of
Christ
from
another
,
they
have
wholly
stript
themselves
of
any
advantage
or
benefit
by
Christ
.
Hypocrites
love
to
share
with
Christ
in
his
happiness
,
but
they
don't
love
to
share
with
Christ
in
his
holiness
;
they
are
willing
to
be
redeemed
by
Christ
,
but
they
are
not
cordially
willing
to
submit
to
the
Laws
and
Government
of
Christ
;
they
are
willing
to
be
saved
by
his
bloud
,
but
they
are
not
willing
to
submit
to
his
Scepter
.
Hypocrites
love
the
priviledges
of
the
Gospel
,
but
they
don't
love
the
services
of
the
Gospel
,
especially
those
that
are
most
inward
and
spiritual
.
But
now
a
sincere
Christian
he
owns
Christ
in
all
his
offices
,
1
John
12.
Mat.
2.6
.
Heb.
7.21
,
26.
Acts
3.22
.
John
12.46
.
he
receives
Christ
in
all
his
offices
,
and
he
closes
with
Christ
in
all
his
offices
,
he
accepts
of
him
not
only
as
a
Christ
Jesus
,
but
also
as
a
Lord
Jesus
;
he
imbraces
him
not
only
as
a
saving
Christ
,
but
also
as
a
ruling
Christ
.
The
Colossians
received
him
as
Christ
Jesus
the
Lord
,
Col.
2.6
.
they
received
a
Lord
Christ
as
well
as
a
saving
Christ
,
they
received
Christ
as
a
King
upon
his
throne
,
2
Cor.
4.5
.
as
well
as
a
sacrifice
upon
his
Cross
.
God
the
Father
in
the
Gospel
tenders
a
whole
Christ
;
We
preach
Christ
Jesus
the
Lord
,
Acts
5.31
.
and
accordingly
a
sincere
Christian
receives
a
whole
Christ
,
he
receives
Christ
Jesus
the
Lord
;
he
sayes
with
Thomas
,
My
Lord
,
and
my
God
;
John
20.28
.
he
takes
Christ
for
his
wisdom
as
well
as
for
his
righteousness
,
and
he
takes
him
for
his
sanctification
as
well
as
for
his
redemption
.
An
hypocrite
is
all
for
a
saving
Christ
,
for
a
sin-pardoning
Christ
,
for
a
soul-glorifying
Christ
,
but
regards
not
a
ruling
Christ
,
a
reigning
Christ
,
a
commanding
Christ
,
a
sanctifying
Christ
,
and
this
at
last
will
prove
his
damning
sin
,
John
3.19
,
20.
But
,
Seventhly
,
An
Hypocrite
can't
mourn
for
sin
as
sin
,
nor
grieve
for
sin
as
sin
,
nor
hate
sin
as
sin
,
nor
make
head
against
sin
as
sin
.
Mark
,
to
hate
sin
is
not
,
1.
Num.
22.
Meerly
to
refrain
from
sin
,
for
so
Balaam
did
,
even
then
when
he
was
tempted
to
it
.
2.
To
hate
sin
is
not
meerly
to
confess
sin
,
Exod.
10.16
.
Mat.
27.4
.
for
so
Pharaoh
and
Judas
did
.
3.
To
hate
sin
is
not
meerly
to
be
afraid
to
sin
,
for
this
may
be
where
the
hatred
of
sin
is
not
.
4.
To
hate
sin
is
not
meerly
to
mourn
because
of
the
dreadful
effects
and
fruits
that
sin
may
produce
,
for
so
Ahab
did
,
and
the
Ninivites
did
,
&c.
He
that
sears
sin
for
hell
,
Augustine
.
fears
not
to
sin
but
to
burn
,
but
he
hates
sin
indeed
whoso
hates
sin
as
hell
it self
.
It
was
a
saying
of
one
of
the
Ancients
,
Anselm
.
That
if
hell
and
sin
were
before
him
,
he
would
rather
fall
into
hell
than
fall
into
sin
;
here
was
a
true
hatred
of
sin
indeed
.
An
hypocrite
may
be
troubled
for
sin
,
as
it
blots
his
name
,
and
wounds
his
conscience
,
and
brings
a
scourge
,
and
destroys
his
soul
,
&
shuts
him
out
of
heaven
,
and
throws
him
to
hell
,
but
he
is
never
troubled
for
sin
,
he
never
mourns
for
sin
,
he
never
hates
sin
because
't
is
contrary
to
the
nature
of
God
,
the
being
of
God
,
the
Law
of
God
,
the
glory
of
God
,
the
design
of
God
,
or
because
of
the
evil
that
is
in
the
nature
of
sin
,
or
because
of
the
defiling
and
polluting
power
of
sin
.
True
hatred
of
sin
is
universal
;
't
is
of
the
whole
kind
;
he
who
hates
a
toad
because
it
is
a
toad
,
hates
every
toad
;
and
he
who
hates
a
man
because
he
is
holy
,
hates
every
holy
man
;
and
so
he
who
hates
sin
because
't
is
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Arist.
Rhet.
lib.
2.
hates
every
sin
,
Psal.
119.128
.
I
hate
every
false
way
.
(
True
hatred
is
ever
against
the
whole
kind
of
a
thing
)
Every
sincere
Christian
hath
in
him
a
general
hatred
of
every
false
way
,
and
dares
not
allow
himself
in
the
least
sin
;
What
I
do
I
allow
not
.
Rom.
7.15
.
Rom.
12.9
.
Abhor
that
which
is
evil
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
very
significant
;
Chrysost.
the
simple
Verb
imports
extream
detestation
,
which
is
aggravated
by
the
composition
;
Rom.
2.21
.
the
word
signifies
to
hate
evil
as
hell
it self
.
Though
an
hypocrite
may
hate
some
sins
;
Thou
abhorrest
Idols
,
yet
that
is
out
of
some
peculiar
and
particular
indisposition
to
a
particular
sin
;
Doctor
Sibs
in
his
souls
conflict
makes
the
hatred
of
sin
the
surest
and
never
failing
character
of
a
good
soul
,
page
340.
but
this
hatred
of
th●s
or
that
particular
sin
,
ariseth
not
from
an
inward
nature
or
gracious
principle
,
as
it
doth
in
him
that
is
a
sincere
Christian
;
&
the
reason
is
this
,
because
that
contrariety
to
sin
which
is
in
a
real
Christian
arising
from
this
inward
gracious
nature
,
is
to
the
whole
species
or
kind
of
sin
,
and
is
irreconcilable
to
any
sin
whatsoever
.
As
contrarieties
of
nature
are
to
the
whole
kind
,
as
light
is
contrary
to
all
darkness
,
and
fire
to
all
water
;
so
this
contrariety
to
sin
arising
from
the
inward
man
,
is
universal
to
all
sin
.
Though
a
sincere
Christian
has
not
a
universal
victory
over
all
sin
,
yet
there
is
in
him
a
universal
contrariety
to
all
sin
.
Victory
argues
strength
,
contrariety
argues
nature
.
Hence
it
is
that
an
hypocrite
may
hate
one
sin
,
and
love
another
,
because
there
is
not
a
gracious
nature
in
him
which
would
be
contrary
to
all
.
The
inward
nature
of
a
Christian
is
to
be
judged
by
the
universal
contrariety
of
his
inward
man
to
all
sin
.
Now
this
universal
contrariety
to
all
sin
,
will
beget
a
unive●sal
conflict
with
all
sin
.
O
Sirs
!
remember
this
,
A
universal
contrariety
to
sin
,
can
be
found
in
no
man
but
he
that
is
sincere
;
and
this
universal
contrariety
to
sin
argues
an
inward
nature
of
grace
,
and
this
is
that
which
differences
a
real
Christian
from
an
hypocrite
,
who
may
oppose
some
sins
out
of
other
principles
and
reasons
.
An
hypocrite
may
be
angry
with
this
sin
and
that
,
which
brings
the
smarting
rod
,
and
wounds
his
conscience
,
and
disturbs
his
peace
,
and
imbitters
his
mercies
,
and
strangles
his
comforts
,
and
that
layes
him
open
to
wrath
,
and
that
brings
him
even
to
the
gates
of
hell
,
but
he
can
never
hate
sin
as
sin
.
An
hypocrite
he
hates
some
sins
,
but
likes
others
,
he
loaths
some
but
loves
others
,
he
opposes
some
but
practises
others
;
like
the
Angel
of
the
Church
of
Ephesus
,
that
hated
the
deeds
of
the
Nicolaitans
,
but
loved
luke-warmness
.
Rev.
2.5
,
6.
Many
men
detest
theft
that
love
covetousness
,
abhor
whoredom
that
like
irrereligiousness
,
&c.
There
is
no
hypocrite
under
heaven
,
that
can
truly
say
,
I
hate
every
false
way
;
but
a
sincere
Christian
he
hates
all
sinful
wayes
,
but
his
own
first
and
most
;
1
Kings
5.18
.
an
upright
heart
leaves
no
nest-egg
for
Satan
to
sit
on
,
but
the
hypocrite
alwayes
does
.
Mark
,
in
true
hatred
there
are
six
things
observable
.
First
,
True
hatred
includes
an
extream
detestation
;
every
dislike
is
not
hatred
,
but
true
hatred
is
an
extream
loathing
:
Thou
shalt
cast
them
away
as
a
menstrous
cloth
,
Isa
30.22
.
thou
shalt
say
unto
it
,
Get
thee
hence
.
Chap.
2.20
.
In
that
day
a
man
shall
cast
his
idols
of
silver
,
and
his
idols
of
gold
,
which
they
made
each
one
for
himself
to
worship
,
to
the
Moles
and
to
the
Bats
.
Their
detestation
should
be
so
great
,
that
they
should
cast
their
most
costly
idols
of
silver
and
gold
,
into
the
most
dark
,
nasty
,
dusty
corners
;
to
testifie
the
sincerity
of
their
conversion
to
God
,
they
should
hate
and
abhor
,
abandon
and
abolish
their
gold
and
silver
idols
which
they
valued
above
all
others
.
Secondly
,
True
hatred
includes
an
earnest
separation
.
He
that
hates
his
sin
would
fain
be
separated
from
his
sin
:
2
Cor.
5.4
.
For
we
that
are
in
this
tabernacle
do
groan
being
burdened
.
A
sincere
Christian
finds
no
burden
to
lay
so
heavy
and
weighty
upon
his
spirit
as
sin
,
and
therefore
he
groans
to
be
delivered
from
it
.
In
the
Law
,
Deut.
24.3
.
he
that
hated
his
Wife
did
sue
out
a
bill
of
divorce
from
her
.
He
that
truly
hates
sin
,
puts
in
many
a
bill
into
the
Court
of
Heaven
,
that
he
may
be
for
ever
divorced
from
his
sin
.
Thirdly
,
True
hatred
includes
an
irreconcilable
alienation
.
He
that
hates
sin
,
has
his
heart
for
ever
alienated
from
sin
;
he
who
hates
sin
,
can
never
be
one
with
sin
.
Two
angry
men
may
be
made
friends
,
Lawyers
often
fall
out
at
the
Bar
,
but
are
very
well
agreed
when
they
meet
at
the
Tavern
.
but
if
two
men
hate
each
other
,
all
friendship
is
everlastingly
broken
betwixt
them
.
A
man
may
be
angry
with
sin
,
and
yet
made
friends
with
sin
again
;
but
if
once
he
comes
to
hate
his
sin
,
then
all
friendship
with
sin
is
everlastingly
broken
.
When
Christ
and
the
soul
comes
to
be
really
one
,
then
sin
and
the
soul
comes
to
be
everlastingly
two
,
&c.
Fourthly
,
True
hatred
includes
a
constant
and
perpetual
conflict
;
the
flesh
will
be
still
lusting
against
the
spirit
,
and
the
spirit
against
the
flesh
.
Gal.
5.17
.
Rom.
7.22
,
23.
Though
sin
and
grace
were
not
born
together
,
and
though
sin
and
grace
shall
never
die
together
;
yet
whilst
a
believer
lives
in
this
world
,
they
must
live
together
;
and
whilst
sin
and
grace
do
cohabit
together
,
they
will
still
be
opposing
and
conflicting
one
with
another
.
That
man
that
truly
hates
sin
,
will
everlastingly
conflict
with
sin
,
he
will
die
fighting
against
his
sins
as
one
of
the
Dukes
of
Venice
died
fighting
against
his
enemies
with
his
weapons
in
his
hand
.
Well
Christians
,
remember
this
,
Though
to
be
kept
from
sin
brings
most
peace
and
comfort
to
us
,
yet
for
us
to
oppose
sin
,
and
for
God
to
pardon
sin
,
that
brings
most
glory
to
God
,
2
Cor.
12.7
,
8
,
9.
Fifthly
,
True
hatred
includes
a
deadly
intention
and
destruction
;
for
nothing
satisfies
hatred
but
death
and
ruin
.
Saul
hated
David
,
1
Sam.
26.19
,
20.
1
Sam.
23.23
.
Est.
5.14
.
and
sought
his
life
;
he
hunted
him
up
and
down
as
a
Partridge
in
the
mountains
,
he
left
no
stone
unturn'd
,
nor
no
means
unattempted
,
whereby
he
might
revenge
himself
upon
David
.
Haman
hated
Mordecai
,
and
nothing
would
satisfie
him
but
to
bring
him
to
a
shameful
death
,
to
see
him
hang'd
on
a
gallows
fifty
cubits
high
(
which
was
design'd
saith
Lyra
,
to
put
Mordecai
to
the
greater
shame
,
for
he
hanging
h●gh
every
one
might
see
him
and
point
to
him
.
)
Now
when
there
was
but
one
night
betwixt
Mordecai
and
a
shameful
death
,
divine
providence
opportunely
strook
in
and
saved
h●m
from
Haman's
malice
,
and
caused
the
mischief
which
he
had
plotted
against
Mordecai
,
suddenly
to
fall
upon
his
own
pate
;
for
he
who
was
highly
feasted
with
the
King
one
day
,
2
Sam.
13.22
,
28
,
29
,
30
,
31
,
32
,
33.
was
made
a
feast
for
crows
the
next
day
.
Absalom
hated
Amnon
and
killed
him
.
Julian
the
Apostate
hated
the
Christians
with
a
deadly
hatred
,
he
put
many
thousands
of
them
to
death
,
and
threatned
and
vowed
that
at
his
return
from
fighting
against
the
Persians
he
would
put
all
the
Christians
in
his
Empire
to
the
sword
,
but
God
prevented
him
,
by
cutting
him
off
in
that
expedition
.
A
Christian
that
hates
sin
,
can't
be
satisfied
but
in
the
death
and
destruction
of
it
;
in
all
his
duties
the
language
of
his
soul
is
,
Lord
,
let
my
sins
be
destroyed
,
whoever
escapes
let
not
my
sins
escape
the
hand
of
thy
revenging
justice
:
And
in
all
Ordinances
the
language
of
his
soul
is
,
O
Lord
!
when
shall
my
sins
be
subdued
and
mortified
,
when
shall
my
cursed
corruptions
be
brought
to
an
under
?
yea
,
when
shall
they
all
be
drowned
in
the
Red-Sea
of
my
Saviours
bloud
,
&c.
Sixthly
,
True
hatred
includes
an
impartial
aversation
,
true
hatred
is
of
the
whole
kind
;
but
of
this
before
.
To
wind
up
all
,
ask
thy
heart
what
is
it
that
thou
abhorrest
as
the
superlative
evil
?
what
is
that
which
thou
wouldst
have
separated
as
far
from
thee
,
as
heaven
is
from
hell
?
what
is
that
thy
heart
will
never
renew
league
or
friendship
with
any
more
?
what
is
that
against
which
thy
soul
doth
rise
,
and
with
which
(
as
Israel
with
Amalek
)
thou
wilt
have
war
for
ever
?
Exod.
17.16
.
what
is
that
which
thou
wilt
be
avenged
of
,
and
daily
dost
endeavour
the
mortifying
and
crucifying
of
?
what
is
that
which
thou
settest
thy
heart
against
in
the
comprehensive
latitude
thereof
,
whether
great
or
little
,
open
or
secret
?
if
it
be
sin
,
if
it
be
thy
sins
,
if
it
be
all
thy
sins
,
then
assuredly
here
is
a
true
hatred
of
sin
,
and
assuredly
here
is
a
most
distinguishing
character
of
a
child
of
God
,
of
a
sound
conversion
,
and
of
a
saving
change
.
It
was
not
wont
to
be
thus
with
thee
,
nor
is
this
findable
in
any
hypocrite
,
Judg.
14.3
,
7.
or
in
any
unconverted
person
upon
the
face
of
the
earth
;
2
Sam.
13.15
.
sin
was
once
to
thee
as
Dalilah
to
Sampson
,
but
now
it
is
to
thee
as
Tamar
to
Amnon
;
Job
20.12
,
13.
once
it
was
a
sweet
morsel
which
thou
heldst
fast
and
wouldst
not
let
it
go
,
Isa.
30.22
.
but
now
it
is
the
menstruous
cloth
which
thou
castest
away
,
Hos.
14.8
.
saying
,
Get
thee
hence
:
Now
with
Ephraim
thou
cryest
out
,
What
have
I
to
do
any
more
with
Idols
?
O
,
if
it
be
indeed
thus
with
thee
,
then
thou
hast
cause
for
ever
to
be
much
in
blessing
and
in
admiring
of
the
Lord
for
his
distinguishing
grace
and
favour
towards
thee
.
O
Sirs
!
the
world
is
full
of
baits
,
snares
and
temptations
,
but
whilst
the
hatred
of
sin
burns
in
your
breasts
,
you
may
cast
up
your
caps
,
and
throw
the
Gantlet
to
the
world
,
the
flesh
and
the
devil
.
Well
,
remember
this
for
ever
,
There
are
three
things
an
hypocrite
can
never
do
.
1.
He
can
never
mourn
for
sin
as
sin
.
2.
He
can
never
mourn
for
the
sins
of
others
as
well
as
his
own
.
Moses
,
Lot
,
David
,
Jeremiah
,
Paul
,
and
those
in
that
,
Ezek.
9.4
,
6.
mourned
for
others
sins
as
well
as
their
own
;
but
Pharoah
,
Ahab
,
Judas
,
Demas
,
Simon
Magus
never
did
.
3.
He
can
never
hate
sin
as
sin
.
But
,
Eighthly
,
No
hypocrite
is
habitually
low
or
little
in
his
own
eyes
,
no
hypocrite
has
ordinarily
mean
thoughts
of
himself
,
1
Cor.
8.1
,
2.
John
7.49
.
&
9.34
.
or
a
poor
esteem
of
himself
;
no
hypocrite
loves
to
lessen
himself
to
greaten
Christ
,
to
debase
himself
to
exalt
Christ
;
no
hypocrite
loves
to
be
out-shin'd
,
all
hypocrites
love
to
write
an
I
(
not
a
Christ
)
upon
what
they
do
.
The
Pharisee
stood
and
prayed
thus
with
himself
,
Luke
18.11
,
12
Munday
and
Thursday
were
the
Pharisees
.
fasting
dayes
,
because
Moses
went
up
to
the
Mount
on
a
Thursday
,
and
came
down
on
a
Munday
,
saith
Drusius
.
God
I
thank
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
;
I
fast
twice
in
the
week
,
I
give
tythes
of
all
that
I
possess
.
All
hypocrites
stand
not
only
upon
their
comparisons
,
but
also
upon
the
disparisons
;
I
am
not
as
this
Publican
.
All
hypocrites
stand
much
upon
their
negative
righteousness
,
and
their
comparative
goodness
.
There
is
no
hypocrite
in
the
world
,
but
sets
down
his
penny
for
a
pound
,
and
alwayes
prizes
himself
above
the
Market
,
2
Kings
10.15
,
16.
And
when
he
was
departed
thence
,
he
lighted
on
Jehonadab
the
son
of
Rechab
,
coming
to
meet
him
,
and
he
saluted
him
,
and
said
to
him
,
Is
thine
heart
right
as
my
heart
is
with
thy
heart
?
and
Jehonadab
answered
,
it
is
;
if
it
be
,
give
me
thine
hand
,
and
be
gave
him
his
hand
,
and
he
took
him
up
to
him
into
his
chariot
;
and
he
said
,
come
with
me
,
and
see
my
zeal
for
the
Lord
.
Comets
make
a
greater
blaze
than
fixed
Stars
;
Come
see
my
zeal
for
the
Lord
.
Jehu
his
words
were
for
the
Lord
,
but
his
project
was
for
the
kingdom
.
The
Actor
in
the
Comedy
said
with
his
mouth
,
O
coelum
(
O
heaven
)
but
with
his
finger
he
pointed
to
the
earth
.
Lapidaries
tell
us
of
a
stone
called
the
Chelydonian
stone
,
that
it
will
retain
its
vertue
no
longer
than
it
is
enclosed
in
gold
;
a
fit
emblem
of
an
hypocrite
,
of
a
Jehu
.
John
12.43
.
Jehu
made
a
great
blaze
,
but
he
was
but
a
Comet
.
An
hypocrite
alwayes
loves
the
praise
of
men
more
than
the
praise
of
God
,
he
loves
more
to
be
honoured
by
men
than
to
be
honoured
by
God
.
John
5.44
.
How
can
ye
believe
which
receive
honour
one
of
another
,
and
seek
not
the
honour
which
cometh
from
God
only
.
Nothing
below
that
power
which
raised
Christ
from
the
grave
,
can
make
an
hypocrite
purely
nothing
in
his
own
eyes
.
An
hypocrite
is
alwayes
a
great
thing
in
his
own
eyes
,
Accius
the
Poet
,
though
he
were
a
Dwarf
,
yet
would
be
pictured
tall
of
stature
.
The
application
to
the
hypocrite
is
easie
.
and
when
he
is
nothing
,
a
great
nothing
in
others
eyes
,
he
can't
bear
it
.
An
hypocrite
can't
endure
to
be
out-shin'd
in
gifts
,
in
graces
,
in
experiences
,
in
duties
,
in
communion
with
God
,
in
spiritual
enjoyments
.
An
hypocrites
heart
is
full
of
pride
,
when
his
deportment
is
most
humble
;
he
alwayes
thinks
best
of
himself
and
worst
of
others
,
he
looks
upon
his
own
vices
as
graces
,
and
he
looks
upon
other
mens
graces
as
vices
,
or
at
least
,
as
no
true
currant
coyn
.
A
proud
spirit
will
cast
disgrace
upon
that
excellency
that
himself
wants
,
Eusebius
Eccl.
Hist.
l.
4.
c.
13.
as
Licinius
who
was
joyned
with
Galerius
in
the
Empire
,
he
was
so
ignorant
that
he
was
not
able
to
write
his
own
name
;
he
was
a
bitter
enemy
to
learning
,
and
as
Eusebius
reports
of
him
,
he
called
the
liberal
Arts
a
publick
poyson
and
pestilence
.
The
emptiest
barrels
makes
the
loudest
sound
,
the
worst
metal
the
greatest
noise
,
and
the
lightest
ears
of
corn
hold
their
heads
highest
.
An
hypocrite
may
well
lay
his
hand
upon
his
heart
,
and
say
,
is
it
not
so
with
me
?
is
it
not
just
so
with
me
?
But
now
sincere
Ch●istians
,
they
are
men
of
another
spirit
,
of
another
temper
,
of
another
mettle
,
of
another
mind
,
their
hearts
lye
low
,
when
their
gifts
,
and
graces
,
and
spiritual
enjoyments
are
high
.
Abraham
is
but
dust
and
ashes
in
his
own
eyes
.
Gen.
18.27
.
The
higher
any
man
is
in
his
communion
with
God
,
the
more
low
that
man
will
be
in
his
own
eyes
:
Dust
and
ashes
are
poor
,
base
,
vile
,
worthless
things
,
and
such
a
thing
as
these
was
Abraham
in
his
own
eyes
.
So
Jacob
was
a
plain
man
,
Gen.
32.10
.
an
upright
man
;
and
lo
,
what
a
low
esteem
had
he
of
himself
,
I
am
not
worthy
of
the
least
of
all
the
mercies
which
thou
hast
shewed
unto
thy
servant
,
&c.
In
the
Hebrew
it
is
,
I
am
little
before
thy
mercies
;
for
the
Hebrews
have
no
comparative
,
Gen.
31.
from
ver.
38.
to
41.
The
least
mercy
,
saith
Jacob
,
is
more
worth
than
I
,
&
more
weighty
than
I
and
therefore
they
are
wont
to
express
this
by
a
positive
and
a
preposition
.
When
Jacob
had
to
do
with
Laban
,
he
pleads
his
merits
,
but
when
he
has
to
do
with
God
,
he
pleads
nothing
but
grace
,
setting
a
very
low
esteem
upon
himself
;
he
looks
upon
himself
as
less
than
the
least
of
mercies
,
and
as
worse
than
the
worst
of
creatures
;
the
least
of
my
mercies
are
greater
than
I
deserve
,
and
the
greatest
of
my
troubles
are
less
than
I
deserve
,
saith
Jacob.
The
language
of
a
plain
hearted
Jacob
is
this
;
O
Lord
,
I
might
with
Job
have
been
stript
of
all
my
comforts
and
enjoyments
at
a
clap
,
and
set
upon
a
dunghil
,
I
might
with
Lazarus
have
been
begging
my
bread
from
door
to
door
,
Lam.
5.9
.
or
I
might
have
been
getting
my
bread
with
the
peril
of
my
life
,
because
of
the
sword
of
the
wilderness
,
or
I
might
have
been
with
Dives
in
hell
,
a
crying
out
for
a
drop
of
water
to
cool
my
tongue
.
A
sincere
Christian
cannot
tell
how
to
speak
good
enough
of
God
,
Luk.
16.24
.
nor
ill
enough
of
himself
.
Agur
was
one
of
the
wisest
and
holiest
men
on
earth
,
and
see
how
greatly
he
debases
himself
;
Prov.
30.1
,
2.
Surely
I
am
more
brutish
than
any
man
,
and
have
not
the
understanding
of
a
man
.
Agur
had
seen
Ithiel
(
God
with
me
)
and
Ucal
(
God
almighty
)
and
this
made
him
so
vile
and
base
in
his
own
eyes
;
this
made
him
villifie
,
yea
nullifie
himself
to
the
utmost
.
Job
was
a
non-such
in
regard
of
those
perfections
and
●grees
of
grace
,
of
integrity
,
of
sanctity
,
that
he
had
attained
to
beyond
any
other
Saints
in
the
World
,
in
his
time
and
day
.
You
know
,
no
man
ever
received
a
fairer
or
a
more
valuable
certificate
under
the
hand
of
God
,
or
the
broad
Seal
of
heaven
for
his
being
a
soul
famous
in
uprightness
and
holiness
than
Job●
as
you
may
see
,
Job
1.8
.
And
the
Lord
said
unto
Satan
,
hast
thou
con●●●●ed
my
servant
Job
,
than
there
is
none
like
him
in
the
earth
,
a
perfect
and
an
upright
man
,
one
that
feareth
God
and
escheweth
evil
.
Job
was
high
in
worth
,
and
humble
in
heart
,
Job
42.5
,
6.
I
have
heard
of
thee
by
the
hearing
of
the
ear
,
but
now
mine
●●e
seeth
thee
;
I
abhor
my self
in
dust
and
ashes
.
This
expression
is
the
deepest
act
of
abhorrency
;
abhorrency
strictly
taken
,
is
hatred
wound
up
to
the
height
.
I
abhor
my self
.
The
Hebrew
word
that
is
rendred
abhor
,
signifies
to
reject
,
to
disdain
,
to
contemn
,
to
cast
off
.
Ah
,
sayes
Job
,
I
abhor
my self
,
I
reject
my self
,
I
disdain
my self
,
I
cast
off
my self
,
I
have
a
very
vile
and
base
esteem
of
my self
.
David
was
a
man
of
great
integrity
,
a
man
after
Gods
own
heart
,
and
yet
he
looks
upon
himself
as
a
Flea
;
1
King
.
15.5
.
and
what
is
more
contemptible
than
〈…〉
looks
upon
himself
as
a
Flea
,
so
he
looks
upon
himself
as
a
worm
;
1
Sam.
26.20
I
am
a
worm
and
no
man
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tolagnath
,
Psal.
22.6
.
that
is
here
rendred
a
worm
,
signifies
a
very
little
worm
which
breedeth
in
scarlet
,
a
worm
that
is
so
li●●l●
〈◊〉
that
a
man
can
hardly
perceive
it
.
A
worm
is
the
most
despicable
creature
in
the
world
,
trampled
under
foot
by
man
and
beasts
;
he
who
was
in
God's
eye
a
man
after
his
own
heart
,
is
in
his
own
eye
but
a
despicable
worm
,
A
sincere
Christian
is
a
little
,
little
nothing
in
his
own
eyes
.
So
Paul
who
had
been
caught
up
into
the
th●●d
heav●●
,
Chrysostom
.
〈◊〉
learned
his
divinity
among
the
Angels
,
as
one
speaks
;
and
had
such
glorious
Revelations
as
could
not
be
uttered
,
yet
he
accounts
himself
less
than
the
least
of
all
Saints
,
Eph●
▪
●
.
8●
Unto
me
who
am
less
than
the
least
of
all
Saints
.
Vide
Es●ius
,
●●●●m
,
&c.
The
Greek
is
〈◊〉
comparative
made
of
a
superlative
,
less
than
the
least
〈…〉
Saints
is
a
double
diminutive
,
and
signifies
lesser
than
the
least
,
if
lesser
might
be
,
(
not
that
any
thing
can
be
less
than
the
least
)
Paul's
rhetorick
doth
not
cross
Aristotles
Philosophy
,
the
original
word
being
a
double
dimin●tive
;
his
meaning
is
,
that
he
was
as
little
as
could
be
,
therefore
he
put
himself
down
so
little
,
as
could
not
be
less
than
the
least
.
Here
you
have
the
greatest
Apostle
descending
down
to
the
lowest
step
of
humility
;
great
Paul
is
least
of
Saints
,
1
Tim.
1.15
.
last
of
the
Apostles
,
and
greatest
of
sinners
.
So
Peter
,
Depart
from
me
,
for
I
am
a
sinful
man
,
O
Lord
;
Luke
5.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
as
the
Greek
runs
,
A
man
,
a
sinner
,
a
very
mixture
and
compound
of
dirt
and
sin
,
a
meer
bundle
of
vice
and
vanity
,
of
folly
and
iniquity
.
So
Luther
,
I
have
no
other
name
than
sinner
,
sinner
is
my
name
,
sinner
is
my
sirname
,
this
is
the
name
by
which
I
shall
be
alwayes
known
;
I
have
sinned
,
I
do
sin
,
I
shall
sin
in
infinitum
,
saith
Luther
speaking
vilely
and
basely
of
himself
.
Lord
,
I
am
hell
,
and
thou
art
heaven
,
said
blessed
Hooper
,
I
am
a
most
hypocrital
wretch
,
not
worthy
that
the
earth
should
bear
me
,
said
blessed
Bradford
.
Thus
you
see
by
these
several
instances
,
that
sincere
Christians
do
as
it
were
take
a
holy
pleasure
and
delight
to
debase
,
humble
and
villifie
themselves
.
But
this
is
a
work
hypocrites
are
meer
strangers
to
;
there
is
not
an
hypocrite
under
heaven
that
loves
to
debase
himself
,
or
that
makes
it
his
duty
conscientiously
to
villifie
and
lessen
himself
,
that
Christ
may
be
set
up
above
all
.
Augustin
.
Humility
is
a
grace
hardly
attained
unto
.
Many
(
saith
one
)
can
more
easily
give
all
they
have
to
the
poor
,
than
themselves
become
poor
in
spirit
.
But
,
Ninthly
,
No
hypocrite
will
long
hold
out
in
the
work
and
wayes
of
the
Lord
,
in
the
want
of
outward
incouragements
,
and
in
the
face
of
outward
discouragements
.
An
hypocrite
is
an
Apostate
cased
,
and
an
Apostate
is
an
hypocrite
uncased
,
Job
27.
ver.
8.
For
what
is
the
hope
of
the
hypocrite
,
though
he
hath
gained
,
when
God
shall
take
away
his
soul
?
Ver.
10.
Will
he
delight
himself
in
the
Almighty
?
Will
he
alwayes
call
upon
God
?
Or
,
as
the
Hebrew
runs
,
Will
he
in
every
time
call
upon
God
?
It
may
be
he
may
formally
call
on
God
in
time
of
prosperity
;
but
can
he
seriously
do
it
in
time
of
adversity
?
Sometimes
when
the
rod
is
upon
them
,
then
they
will
pour
out
a
prayer
to
God
;
Isa
,
26.16
.
In
their
affliction
they
will
seek
me
earthly
.
When
he
slew
them
,
then
they
sought
him
,
and
they
returned
and
enquired
after
God
.
Hos.
5.
ult.
Psal.
78
,
34.
But
this
was
not
the
standing
frame
of
their
hearts
.
Ver.
36.
Nevertheless
,
they
did
flatter
him
with
their
mouth
,
and
they
lyed
unto
him
with
their
tongues
.
Ver.
47.
For
their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
When
Pharoah
was
upon
the
wrack
,
he
could
roar
out
a
confession
,
Exo.
10.16
,
17.
Ver.
19.20
.
and
earnestly
cry
out
for
a
prayer
;
but
when
the
judgment
was
removed
,
Pharoah
was
as
proud
,
and
hard
,
and
blind
as
ever
.
1
King
.
1.50
,
51
When
Adonijah
was
in
danger
of
death
,
then
he
could
hang
on
the
horns
of
the
Altar
.
When
Ahab
was
threatned
with
utter
desolation
,
then
he
could
fast
and
lye
in
sackcloth
;
and
so
did
the
Minivites
:
Jonah
3.
But
all
this
was
but
like
Ephraim
and
Judah's
goodness
,
that
as
a
morning
cloud
,
and
as
the
early
dew
passeth
away
.
Will
the
hypocrite
alwayes
,
or
in
every
time
call
upon
God
?
will
the
hypocrite
call
upon
God
as
often
as
providence
calls
him
to
call
upon
God
?
will
he
call
upon
God
as
often
as
judgments
call
him
to
call
upon
God
?
will
he
call
upon
God
as
often
as
conscience
calls
him
to
call
upon
God
?
will
he
call
upon
God
as
often
as
't
is
his
duty
to
call
upon
God
?
will
he
call
upon
God
as
often
as
others
call
upon
him
to
call
upon
God
?
Oh
no.
The
hypocrite
will
not
alwayes
call
upon
God
,
he
will
not
persevere
in
prayer
,
he
will
not
hold
on
,
nor
hold
out
in
prayer
,
he
is
short
spirited
,
he
can't
alwayes
pray
and
not
faint
,
or
shrink
back
as
sluggards
do
in
work
,
or
cowards
in
war
,
as
the
original
word
in
Luke
imports
.
Luke
18.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
An
hypocrite
for
want
of
an
inward
principle
,
can
neither
delight
in
God
,
nor
alwayes
call
upon
God
.
If
God
comes
not
at
his
call
,
if
he
opens
not
as
soon
as
he
knocks
,
he
is
out
of
patience
,
and
ready
to
say
with
that
proud
prophane
Prince
;
Behold
,
this
evil
is
of
the
Lord
,
and
what
should
I
wait
for
him
any
longer
?
2
Kings
6
:
33.
If
any
hypocrite
obtains
the
mercy
he
desires
,
then
he
will
throw
off
prayer
;
as
he
said
,
Take
away
the
net
,
the
fish
is
caught
;
if
he
obtains
not
the
mercy
,
then
he
will
grow
weary
of
his
duty
.
Thou
hast
been
weary
of
me
,
O
Israel
.
Mal.
1.13
.
Isa.
43.22
.
Prayer
is
too
hard
and
too
high
a
work
for
an
unsound
heart
to
hold
on
in
;
prayer
is
heart-work
,
and
that
proves
heavy
work
to
him
.
The
soul
of
prayer
lyes
in
the
pouring
out
of
the
soul
before
God
,
and
this
is
a
work
that
an
hypocrite
has
no
skill
in
.
1
Sam.
1.15
.
It
was
a
prophane
and
blasphemous
speech
of
that
Atheistical
wretch
,
that
told
God
he
was
no
common
beggar
,
he
never
troubled
him
before
with
prayer
,
Hil.
Mic.
p.
376.
and
if
he
would
but
hear
him
that
time
,
he
would
never
trouble
him
again
:
Even
such
a
spirit
and
such
principles
lye
lurking
in
every
hypocrites
breast
.
Doubtless
he
hit
it
who
said
;
How
canst
thou
expect
that
God
should
hear
thee
,
Cyprian
de
oratione
Dominica
.
Psal.
116.1
,
2.
Gen.
32.24
,
to
ver.
29.
Hos.
12.3
,
4.
Mat.
15.22
.
to
ver.
28.
when
thou
wilt
not
hear
thy self
?
or
that
God
should
give
thee
a
return
in
prayer
,
when
thou
art
not
mindful
what
thou
askest
in
prayer
?
But
now
a
sincere
Christian
he
will
go
on
in
prayer
,
speed
or
not
speed
;
if
he
prevails
he
will
love
prayer
the
better
all
his
dayes
,
if
he
don't
for
the
present
prevail
,
he
will
be
so
much
the
more
importunate
with
God
in
prayer
:
'T
is
as
natural
for
a
bird
to
live
without
Air
,
and
for
a
fish
to
live
without
water
,
and
for
a
man
to
live
without
food
,
as
't
is
for
a
sincere
heart
to
live
without
prayer
.
O
,
saith
Chrysostom
,
it
is
more
bitter
than
death
to
be
spoyled
of
prayer
.
Dan.
6.
Prayer
is
porta
coeli
clavis
paradisi
,
the
seat
of
heaven
,
a
key
to
let
us
into
paradise
.
And
hereupon
(
as
he
observes
)
Daniel
chose
rather
to
run
the
hazard
of
his
life
,
than
to
lose
or
give
over
his
private
prayers
.
Prayer
is
the
key
of
heaven
,
and
a
sincere
Christian
loves
much
to
be
a
handling
of
that
key
,
though
he
should
dye
for
it
.
As
that
Emperor
said
,
Oportet
Imperatorem
stantem
mori
,
It
behoves
an
Emperor
to
dye
standing
:
So
may
I
say
,
Oportet
Christianum
mori
praecantem
,
It
behoves
a
Christian
to
dye
praying
.
An
hypocrite
will
never
hold
out
to
the
end
;
let
but
outward
incouragements
fail
him
,
and
his
heart
will
quickly
fail
him
in
a
way
of
duty
.
Hypocrites
are
like
blazing
Stars
,
which
so
long
as
they
are
fed
with
vapours
,
shine
as
if
they
were
fixed
Stars
;
but
let
the
vapours
dry
up
,
and
presently
they
vanish
and
disappear
;
let
but
the
eye
,
the
ear
,
the
applause
of
men
fail
the
hypocrite
,
and
he
will
be
ready
to
throw
up
all
.
2
Pet.
2.20
,
21
,
22.
2
Tim.
4.10
.
If
an
hypocrite
can't
make
some
gain
of
his
godliness
,
some
profit
of
his
profession
,
some
advantage
of
his
Religion
,
he
will
be
ready
with
Demas
,
to
turn
his
back
upon
all
religious
duties
and
services
.
Look
,
as
a
lame
horse
,
when
he
is
heated
will
go
well
enough
,
but
when
he
cools
will
halt
down
right
;
even
so
an
hypocrite
,
though
for
a
time
he
may
go
on
fairly
in
his
way
,
yet
in
the
end
he
will
halt
down
right
,
&
bid
farewel
(
if
not
defiance
)
to
all
religious
duties
and
services
:
Profit
and
applause
are
usually
the
baits
that
hypocrites
bite
at
,
and
if
they
miss
these
baits
,
then
farewel
profession
,
farewel
Religion
,
farewel
all
.
John
6.66
.
From
that
time
many
of
his
Disciples
went
back
and
walked
no
more
with
him
.
Many
hypocrites
who
had
given
up
their
names
to
Christ
,
and
who
for
a
time
had
been
followers
of
Christ
,
at
last
deserted
him
and
turned
their
back●
for
ever
upon
him
,
Mat.
13.5
.
Some
fall
upon
stony
places
,
where
they
had
not
much
earth
(
not
much
care
to
receive
,
not
much
understanding
to
apprehend
,
not
much
faith
to
believe
,
not
much
will
to
obey
,
or
not
much
love
to
retain
it
)
and
forthwith
they
sprung
up
,
because
they
had
no
deepness
of
earth
.
Ver:
6.
And
when
the
Sun
was
up
they
were
scorched
,
and
because
they
had
no
root
they
withered
away
.
This
second
ground
goes
beyond
the
former
;
For
1.
It
receives
the
seed
.
2.
Incontinently
:
3.
With
joy
.
4.
It
brings
up
the
seed
sown
,
it
sprung
up
to
sundry
degrees
.
1.
To
external
obedience
and
reformation
in
many
things
.
2.
To
an
outward
profession
.
3.
To
a
kind
of
faith
;
but
when
the
Sun
of
persecution
beat
hot
upon
them
they
withered
and
fell
away
,
not
all
at
once
,
but
by
little
and
little
,
as
a
leaf
loseth
his
greeness
and
flourish
,
and
withers
by
degrees
.
In
the
Palatinate
,
when
the
Sun
of
persecution
began
to
scorch
them
,
scarce
one
Professor
of
twenty
stood
out
,
but
fell
to
Popery
as
fast
as
leaves
in
Autumn
.
The
Chrystal
looks
like
pearl
till
it
comes
to
the
hammering
;
so
an
hypocrite
looks
like
a
Christian
,
and
in
many
things
acts
like
a
Christian
,
till
he
comes
to
be
hammered
by
sufferings
,
by
persecutions
,
and
then
he
discovers
himself
in
his
colours
;
and
with
Hymeneus
and
Alexander
,
1
Tim.
1.19
,
20.
Hos.
5.2
.
he
makes
shipwrack
of
faith
and
a
good
conscience
.
In
suffering
times
hypocrites
labour
mightily
to
put
out
that
light
which
shines
in
their
bosoms
,
and
when
they
have
quencht
that
light
,
then
farewel
faith
,
farewel
profession
,
farewel
a
good
conscience
,
farewel
all
.
The
wolf
,
though
he
often
dissembles
,
and
clossly
hides
his
nature
,
yet
he
can't
alwayes
do
so
;
for
at
one
time
or
other
he
will
shew
himself
to
be
a
Wolf
:
So
though
an
hypocrite
may
carry
it
clossly
for
a
time
,
yet
he
will
one
time
or
other
discover
himself
to
be
an
hypocrite
.
It
is
reported
of
the
waters
of
Nilus
,
that
having
run
many
hundred
of
miles
a
pure
and
clear
water
,
when
it
comes
near
the
Mediterranean
Sea
,
it
begins
to
grow
brackish
and
salt
,
and
at
last
it
falls
into
the
Sea
and
loseth
its
name
.
Sooner
or
later
this
will
be
the
case
of
all
hypocrites
,
they
won't
retain
their
spiritual
fairness
,
clearness
and
sweetness
long
,
but
by
degrees
will
grow
brackish
and
salt
,
and
lose
their
names
,
and
all
that
seeming
goodness
and
sweetness
that
once
seemed
to
be
in
them
.
But
now
a
sincere
Christian
he
will
hold
on
,
and
hold
out
in
the
wayes
of
the
Lord
in
the
want
of
all
outward
incouragements
,
and
in
the
face
of
all
multiplyed
discouragements
.
When
the
eye
of
men
,
the
favour
of
men
,
the
bounty
of
men
,
and
all
other
encouragement
from
men
fails
,
yet
then
a
sincere
Christian
will
hold
up
,
and
hold
on
in
his
work
and
way
.
Job
17.9
.
The
righteous
shall
hold
on
his
way
,
and
he
that
hath
clean
hands
shall
be
stronger
and
stronger
.
The
righteous
man
shall
go
on
in
a
way
of
righteouss
to
the
end
,
no
multiplyed
calamities
or
miseries
shall
ever
work
him
to
decline
the
way
of
righteousness
.
From
this
way
a
sincere
Christian
will
never
be
withdrawn
,
either
by
any
hopes
or
advantages
on
the
one
hand
,
or
by
any
fears
or
dangers
on
the
other
:
Sincere
Christians
have
not
taken
up
Religion
on
such
slight
grounds
,
as
to
be
either
flattered
or
frighted
out
of
it
;
sincere
Christians
reckon
upon
afflictions
,
Joh.
16.
ult.
Acts
14.22
.
2
Tim.
4.8
.
temptations
,
crosses
,
losses
,
reproaches
on
the
one
hand
,
and
they
reckon
upon
a
crown
of
life
,
a
crown
of
righteousness
,
a
crown
of
glory
on
the
other
hand
,
Jer.
6.16
.
and
hereupon
they
set
up
their
staff
,
fully
resolving
never
to
depart
from
the
good
old
way
wherein
they
have
found
rest
to
their
souls
.
Sincere
Christians
take
Christ
and
his
wayes
for
better
for
worse
,
for
richer
for
poorer
,
in
prosperity
and
adversity
,
they
resolve
to
stand
or
fall
,
to
suffer
and
reign
,
to
live
and
die
with
him
.
When
all
outward
incouragements
from
God
shall
fail
,
yet
a
sincere
Christian
will
keep
closs
to
his
God
,
and
closs
to
his
duty
.
Heb.
3.17
,
18.
Although
the
fig-tree
shall
not
blossom
,
neither
shall
fruit
be
in
the
vines
,
the
labour
of
the
Olive
shall
fail
,
and
the
fields
shall
yield
no
meat
,
the
flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herds
in
the
stalls
;
yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salva●ion
.
When
all
necessary
and
delightful
mercies
fail
,
yet
he
will
not
fail
in
his
duty
;
though
God
with-hold
his
blessings
,
yet
he
will
not
with-hold
his
service
in
the
want
of
a
livelihood
,
he
will
be
lively
in
his
duty
;
when
he
hath
nothing
to
subsist
by
,
yet
then
he
will
live
upon
his
God
,
and
joy
in
his
God
,
and
keep
closs
to
this
God
.
Though
war
and
want
come
,
yet
he
will
not
be
wanting
in
his
duty
.
Mark
,
there
are
three
things
in
a
sincere
Christian
that
will
strongly
encline
him
to
keep
closs
to
the
Lord
,
and
closs
to
his
wayes
in
the
want
of
all
outward
incouragements
,
2
Cor.
5.14
.
Phil.
4.12
,
13.
Rom.
14.7
,
8.
and
in
the
face
of
all
outward
discouragements
:
And
the
first
is
a
forcible
principle
,
Divine
Love
;
the
second
,
is
a
mighty
aid
,
the
Spirit
of
God
;
and
the
third
is
a
high
aim
;
the
Glory
of
God
.
Look
,
as
Ruth
kept
closs
to
her
mother
in
the
want
of
all
outward
incouragements
,
and
in
the
face
of
all
outward
discouragements
;
And
Ruth
Ruth
1.16
,
17.
said
,
whither
thou
goest
I
will
go
,
and
where
thou
lodgest
I
will
lodge
;
and
nothing
but
death
shall
part
thee
and
〈◊〉
.
So
saith
a
sincere
Christian
,
I
will
take
my
lot
with
Christ
were
ever
it
falls
;
I
will
keep
closs
to
the
Lord
,
and
closs
to
my
duty
in
the
want
of
all
outward
incouragements
,
and
in
the
face
of
all
outward
discouragements
.
Though
outward
incouragements
be
sometimes
as
a
side
wind
,
or
as
oyl
,
or
as
chariot
wheels
,
means
to
move
a
Christian
to
go
on
more
sweetly
,
easily
and
comfortably
in
the
wayes
of
God
,
yet
when
this
wind
shall
fail
,
and
these
chariot
wheels
shall
be
knockt
off
,
a
sincere
Christian
will
keep
closs
to
the
Lord
and
his
wayes
.
All
this
is
come
upon
us
;
Psal.
44.17
,
18
yet
have
we
not
forgotten
thee
,
neither
have
we
dealt
falsly
in
thy
covenant
;
our
heart
is
not
turned
back
,
neither
have
our
steps
declined
from
thy
wayes
.
But
what
do
they
mean
by
saying
,
All
this
is
come
upon
us
?
Why
that
you
may
see
in
the
foregoing
part
of
the
Psalm
.
Thou
hast
cast
us
off
,
and
put
us
to
shame
,
Vers.
9
,
10
,
11
,
12
,
13
,
14.
The
Jews
sold
Christ
for
thirty
peace
,
and
the
Romans
sold
thirty
of
them
for
a
penny
,
as
Josephus
relates
.
and
goest
not
forth
with
our
armies
;
thou
makest
us
turn
back
from
the
enemy
,
and
they
which
hate
us
spoyl
for
themselves
;
thou
hast
given
us
like
sheep
appointed
for
meat
,
and
hast
scattered
us
among
the
heathen
;
thou
sellest
thy
people
for
nought
,
and
dost
not
increase
thy
wealth
by
their
price
;
thou
makest
us
a
reproach
to
our
neighbours
,
a
scorn
and
derision
to
them
that
are
round
about
us
;
thou
makest
us
a
by-word
among
the
heathen
,
a
shaking
of
the
head
among
the
people
.
Antiochus
Epiphanes
lookt
upon
the
Jews
Religion
as
superstition
;
his
wrath
and
rage
was
exceeding
great
,
both
against
the
Jews
,
and
against
their
Religion
;
he
practised
all
manner
of
cruelty
upon
the
miserable
Jews
,
but
yet
there
was
a
remnant
among
them
,
who
were
faithful
to
the
Lord
,
and
to
his
Covenant
,
and
to
his
Laws
,
and
to
his
wayes
,
even
to
the
death
;
though
in
the
time
of
the
Maccabees
many
revolted
to
Paganism
,
yet
some
maintained
their
constancy
and
integrity
to
the
last
.
That
is
a
great
word
of
the
Prophet
Micah
.
Mich.
4.5
.
For
all
people
will
walk
every
one
in
the
name
of
his
God
,
and
we
will
walk
in
the
name
of
the
Lord
our
God
for
ever
and
ever
.
This
absolute
and
peremptory
resolution
to
be
really
the
Lord's
,
and
for
ever
the
Lord's
,
is
of
the
essence
of
true
conversion
.
'T
is
not
the
world's
flatteries
that
can
bribe
off
a
sincere
Christian
from
the
wayes
of
God
;
nor
't
is
not
the
worlds
frowns
that
can
beat
off
a
sincere
Christian
from
the
wayes
of
God
:
But
an
hypocrite
will
never
,
an
hypocrite
can
never
hold
it
out
to
the
end
;
his
ground-tackle
will
never
hold
when
the
storm
beats
strong
upon
him
.
An
hypocrite
is
hot
at
hand
,
but
soon
tires
and
gives
in
.
But
,
Tenthly
,
No
hypocrite
ever
makes
it
his
business
,
his
work
to
bring
his
heart
into
religious
duties
and
services
;
he
never
makes
conscience
of
bringing
his
heart
into
his
work
.
Mat.
15
8.
●
Mark
7.6
.
An
hypocrite
is
heartless
in
all
he
does
,
Psal.
78.34
.
When
he
slew
them
,
then
they
sought
him
;
and
they
returned
and
enquired
early
after
God
.
The
Fox
when
caught
in
a
gin
,
looks
pitifully
,
but
it
is
only
to
get
out
.
They
worshipped
the
Lord
as
the
Indians
do
the
devil
,
that
he
may
do
them
no
hurt
.
Ver.
36.
Nevertheless
,
they
did
flatter
him
with
their
mouth
,
and
they
lyed
unto
him
with
their
tongues
.
Ver.
37.
For
their
heart
was
not
right
with
him
,
neither
were
they
stedf●st
in
his
Covenant
.
All
lip-labour
is
but
lost
labour
:
When
mens
hearts
are
not
in
their
devotion
,
their
devotion
is
meer
dissimulation
.
These
hypocrites
sought
God
,
and
enquired
early
after
God
,
but
it
was
still
with
old
hearts
,
which
are
no
hearts
in
the
account
of
God
:
They
made
lip
work
of
it
,
and
head-work
of
it
,
but
their
hearts
not
being
in
their
work
,
all
was
lost
,
their
seeking
lost
,
their
enquiring
lost
,
their
God
lost
,
their
souls
lost
,
and
eternity
lost
,
Hos.
7.14
.
And
they
have
not
cried
unto
m●
with
their
hearts
,
when
they
howled
upon
their
beds
.
When
mens
hearts
are
not
in
their
prayers
,
all
their
praying
is
but
as
an
hideous
howling
in
the
account
of
God
.
As
dogs
,
bruit
beasts
,
and
Indians
do
,
when
they
are
hunger-bit
.
The
cry
of
the
heart
is
the
only
cry
that
God
likes
,
loves
and
looks
for
;
he
accepts
of
no
cry
,
he
delights
in
no
cry
,
he
rewards
no
cry
but
the
cry
of
the
heart
.
Hypocrites
are
heartless
in
their
cryes
,
and
therefore
they
cry
and
howl
,
and
howl
and
cry
,
and
all
to
no
purpose
;
they
cry
and
murmur
,
and
they
howl
and
repine
;
they
cry
and
blaspheme
,
and
they
howl
and
rebel
;
and
therefore
they
meet
with
nothing
from
heaven
but
frowns
,
and
blows
,
and
disappointments
,
Isa.
29.13
.
Wherefore
the
Lord
said
,
for
as
much
as
this
people
draw
neer
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
have
removed
their
heart
far
from
me
.
Ezek.
33.31
.
And
they
come
unto
thee
as
the
people
cometh
,
and
they
sit
before
thee
as
my
people
,
and
they
hear
thy
words
,
but
they
will
not
do
them
:
for
with
their
mouth
they
shew
much
love
,
but
their
heart
goeth
after
their
covetousness
.
Though
this
people
flocked
to
the
Prophet
in
troops
,
as
men
and
women
do
to
places
of
pleasure
;
and
though
they
carried
it
before
the
Prophet
,
as
if
they
were
Saints
,
as
if
they
were
the
people
of
God
,
as
if
they
were
affected
with
what
they
heard
,
as
if
they
were
resolved
to
live
out
what
the
Prophet
should
make
out
to
them
,
yet
their
hearts
run
after
their
covetousness
.
Though
these
hypocrites
profest
much
love
and
kindness
to
the
Prophet
,
and
paid
him
home
with
smooth
words
,
&
seemed
to
be
much
affected
,
delighted
,
ravished
and
taken
with
his
person
,
voice
and
doctrine
;
yet
they
made
no
conscience
of
bringing
their
hearts
into
their
duties
.
An
hypocrite
may
look
at
some
outward
,
easie
,
ordinary
duties
of
Religion
,
but
he
never
makes
conscience
of
bringing
his
heart
into
any
duties
of
Religion
.
When
did
you
ever
see
an
hypocrite
a
searching
of
his
heart
,
or
sitting
in
judgment
upon
the
corruptions
of
his
soul
,
or
lamenting
and
mourning
over
the
vileness
and
wickedness
of
his
spirit
?
'T
is
only
the
sincere
Christian
that
is
affected
,
afflicted
and
wounded
with
the
corruptions
of
his
heart
.
When
one
told
(
blessed
)
Bradford
,
that
he
did
all
out
of
hypocrisie
;
because
he
would
have
the
people
applaud
him
:
He
answered
,
It
is
true
,
the
seeds
of
hypocrisie
and
vain
glory
are
in
thee
and
me
too
,
and
will
be
in
us
as
long
as
we
live
in
this
world
;
but
I
thank
God
it
is
that
I
mourn
under
and
strive
against
.
How
seriously
and
deeply
did
good
Hezekiah
humble
himself
for
the
pride
of
his
heart
;
2
Chron.
32.25
out
of
the
eater
came
meat
,
out
of
his
pride
he
gat
humility
.
O
Sirs
!
A
sincere
Christian
makes
it
his
great
business
to
get
his
heart
into
all
his
Religious
duties
and
services
,
to
get
his
heart
into
every
way
and
work
of
God
.
2
Chron.
17.6
.
Psal.
86.12
.
Jehoshaphats
heart
was
lifted
up
in
the
wayes
of
the
Lord
.
So
David
,
I
'le
praise
thee
,
2
Chron.
22.9
.
Cant.
3.1
,
2
,
3
,
4
,
5
,
6.
It
is
reported
,
that
when
the
Tyrant
Trajane
commanded
Ignatius
to
be
ript
&
unbowelled
,
they
found
Jesus
Christ
written
upon
his
heart
in
characters
of
gold
;
here
was
a
heart
worth
gold
.
That
's
the
golden
Christian
indeed
,
whose
heart
is
writ
upon
all
his
duties
and
services
.
O
Lord
,
with
all
my
heart
.
And
so
Psal.
119.7
.
I
will
praise
thee
with
uprightness
of
heart
.
Ver.
10.
With
my
whole
heart
have
I
sought
thee
.
So
Jehoshaphat
he
sought
the
Lord
with
all
his
heart
,
Isa.
26.8
.
The
desire
of
our
soul
is
to
thy
name
,
and
to
the
remembrance
of
thee
.
Vers.
9.
With
my
soul
have
I
desired
thee
in
the
night
;
yea
,
with
my
spirit
within
me
will
I
seek
thee
early
.
Lamen.
3.41
.
Let
us
lift
up
our
heart
with
our
hands
unto
God
in
the
heavens
.
Rom.
1.9
.
For
God
is
my
witness
,
whom
I
serve
with
my
spirit
in
the
Gospel
of
his
Son
.
Pauls
very
spirit
,
his
very
soul
was
in
his
service
.
Phil.
3.3
.
For
we
are
the
circumcision
which
worship
God
in
the
spirit
,
and
rejoyce
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
.
Rom.
7.22
.
I
delight
in
the
Law
of
God
after
the
inward
man
.
Ver.
25.
With
the
mind
I
my self
serve
the
Law
of
God
.
A
sincere
Christian
is
alwayes
best
when
his
heart
is
in
his
work
;
and
when
he
can't
get
his
heart
into
his
duties
!
Oh
,
how
does
he
sigh
,
and
groan
,
and
complain
,
and
mourn
at
the
foot
of
God
?
Lord
!
my
tongue
has
been
at
work
,
and
my
head
has
been
at
work
,
and
my
parts
have
been
at
work
,
and
my
eyes
and
hands
have
been
at
work
,
but
where
has
my
heart
been
this
day
?
Oh
,
it
is
and
must
be
for
a
sore
and
sad
lamentation
,
that
I
have
had
so
little
of
my
heart
in
that
service
that
I
have
tendered
to
thee
!
This
is
the
daily
language
of
an
upright
heart
.
But
now
all
the
work
of
an
hypocrite
,
is
to
get
his
golden
parts
into
his
duties
,
and
his
silver
tongue
into
his
duties
,
and
his
nimble
head
into
his
duties
;
but
he
never
makes
conscience
of
getting
his
heart
into
his
duties
.
If
any
beasts
sacrificed
by
Heathens
(
who
ever
lookt
narrowly
into
the
intrails
)
was
found
without
heart
,
this
was
held
ominous
,
and
construed
as
very
prodigious
to
the
person
for
whom
it
was
offered
,
as
it
fell
out
in
the
case
of
Julian
.
Hypocrites
are
alwayes
heartless
in
all
the
sacrifices
they
offer
to
God
,
and
this
will
one
day
prove
ominous
and
prodigious
to
them
.
But
,
Eleventhly
,
An
hypocrite
never
performes
religious
duties
from
spiritual
principles
,
nor
in
a
spiritual
manner
.
An
hypocrite
is
never
inclined
,
moved
and
carried
to
God
,
to
Christ
,
to
holy
duties
,
by
the
power
of
a
new
and
inward
principle
of
grace
working
a
sutableness
between
his
heart
and
the
things
of
God
.
An
hypocrite
rests
himself
satisfied
in
the
meer
external
acts
of
Religion
,
though
he
never
feels
any
thing
of
the
power
of
Religion
in
his
own
soul
.
An
hypocrite
looks
to
his
words
in
prayer
,
and
to
his
voice
in
prayer
,
and
to
his
gestures
in
prayer
,
but
he
never
looks
to
the
frame
of
his
heart
in
prayer
.
An
hypocrites
heart
is
never
toucht
with
the
words
his
tongue
utters
,
an
hypocrites
soul
is
never
divinely
affected
,
delighted
,
or
graciously
warmed
with
any
duty
he
performs
.
An
hypocrites
spiritual
performances
never
flow
from
spiritual
principles
,
nor
from
a
heart
universally
sanctified
;
though
his
works
may
be
new
,
yet
his
heart
remains
old
,
his
new
practises
alwayes
spring
from
old
principles
;
and
this
will
prove
the
hypocrites
bane
,
Vide
Isa.
1.10
,
to
16.
as
you
may
see
in
that
,
Isa.
1.15
.
When
you
spread
forth
your
hands
to
heaven
,
I
will
hide
my
eyes
;
and
when
you
make
many
prayers
,
when
you
abound
in
duty
,
adding
prayer
to
prayer
(
as
the
Hebrew
runs
)
I
will
not
hear
,
your
hands
are
full
of
blood
.
These
were
unsanctified
ones
;
their
practises
were
new
,
Mat.
6.
chap.
23
Luke
18.
but
their
hearts
were
old
still
.
The
same
you
may
see
in
the
Scribes
and
Pharisees
,
who
fasted
,
prayed
,
and
gave
alms
,
but
their
hearts
were
not
changed
,
renewed
,
sanctified
,
nor
principled
from
above
;
and
this
proved
their
eternal
bane
.
Nicodemus
was
a
man
of
great
note
,
name
,
John
3.4
.
No
man
can
understand
spiritual
mysteries
by
carnal
reason
.
and
fame
among
the
Pharisees
,
and
he
fasted
,
and
prayed
,
and
gave
alms
,
and
paid
tythes
,
&c.
and
yet
a
meer
stranger
to
the
new
birth
;
Regeneration
was
a
paradox
to
him
.
How
can
a
man
be
born
when
he
is
old
?
can
he
enter
the
second
time
into
his
mothers
womb
and
be
born
?
This
great
Doctor
was
so
great
a
Dunce
,
that
he
understood
no
more
of
the
doctrine
of
Regeneration
,
than
a
meer
child
does
the
darkest
precepts
of
Astronomy
.
1
Cor.
2.14
.
Look
,
as
water
can
rise
no
higher
than
the
spring
from
whence
it
came
,
so
the
natural
man
can
rise
no
higher
than
nature
.
An
hypocrite
may
know
much
,
and
pray
much
,
and
hear
much
,
and
fast
much
,
and
give
much
,
and
obey
much
,
and
all
to
no
purpose
,
because
he
never
manages
any
thing
he
does
in
a
right
manner
;
he
never
carries
on
his
work
from
inward
principles
of
faith
,
fervency
,
life
,
love
,
delight
,
&c.
Will
the
hypocrite
delight
himself
in
the
Almighty
?
Ans.
No
,
he
cannot
delight
himself
in
the
Almighty
.
Job
27.10
.
Job
speaks
of
the
hypocrite
,
as
is
evident
,
ver.
8.
1.
To
delight
in
God
is
one
of
the
highest
acts
of
grace
;
and
how
can
an
hypocrite
put
forth
one
of
the
highest
acts
of
grace
,
who
hath
no
grace
?
An
hypocrite
may
know
much
of
God
,
and
talk
much
of
God
,
and
make
a
great
profession
of
God
,
and
be
verbally
thankful
to
God
;
but
he
can
never
love
God
,
nor
trust
in
God
,
nor
delight
in
God
,
nor
take
up
his
rest
in
God
,
&c.
2.
An
hypocrite
knows
not
God
,
and
how
then
can
he
delight
in
that
God
whom
he
does
not
know
?
An
hypocrite
has
no
inward
,
saving
,
transforming
,
experimental
,
affectionate
,
practical
knowledge
of
God
;
and
therefore
he
can
never
take
any
pleasure
or
delight
in
God
.
3.
There
is
no
sutableness
between
an
hypocrite
and
God
,
and
how
then
can
an
hypocrite
delight
himself
in
God
?
There
is
the
greatest
contrariety
imaginable
'twixt
God
and
an
hypocrite
.
God
is
light
,
and
the
hypocrite
is
darkness
;
2
Cor.
6.15
,
16
God
is
holiness
,
and
he
filthiness
;
God
is
righteousness
,
and
he
unrighteousness
;
God
is
fulness
,
and
he
emptiness
.
Now
what
complacency
can
there
be
where
there
is
such
an
utter
contrariety
.
4.
Every
hypocrites
heart
is
full
of
enmity
against
God
,
and
how
then
can
he
delight
himself
in
God
?
The
carnal
mind
is
enmity
against
God
,
Rom.
8.7
.
To
delight
in
God
,
is
Christianorum
propria
virtus
,
saith
Hierom.
for
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
.
The
best
part
of
an
hypocrite
is
not
only
averse
,
but
utterly
adverse
to
God
and
all
goodness
.
The
Eagle
(
saith
the
Philosopher
)
hath
a
continual
enmity
with
the
Dragon
and
the
Serpent
.
And
so
an
hypocrites
heart
is
still
full
of
enmity
against
the
Lord
;
and
therefore
he
can
never
delight
himself
in
the
Lord
.
5.
The
stream
,
cream
,
and
strength
of
an
hypocrites
delight
runs
out
to
himself
,
and
to
this
lust
or
that
,
to
this
relation
or
that
,
to
this
creature-comfort
or
that
,
to
this
worldly
enjoyment
or
that
,
or
else
to
arts
,
parts
,
gifts
,
priviledges
,
&c.
and
therefore
how
can
he
delight
himself
in
the
Almighty
?
An
Hypocrite
alwayes
terminates
his
delight
in
something
on
this
side
God
,
Christ
and
Heaven
.
Look
,
as
the
Apricock-tree
,
though
it
leans
against
the
wall
,
yet
it
is
fast
rooted
in
the
earth
;
so
though
an
hypocrite
may
lean
towards
God
,
and
towards
Christ
,
and
towards
heaven
,
yet
his
delight
is
still
rooted
fast
in
one
creature-comfort
or
another
,
&c.
Mark
6.
God
nor
Christ
is
never
the
adequate
object
of
an
hypocrites
delight
.
An
hypocrite
is
never
principled
to
delight
himself
in
a
holy
God
,
neither
can
he
cordially
,
divinely
,
habitually
,
delight
himself
in
holy
duties
.
An
hypocrite
may
reform
many
evil
things
,
and
he
may
do
many
good
duties
,
and
yet
all
this
while
it
is
only
his
practises
,
but
not
his
heart
or
principles
that
are
changed
and
altered
.
Mark
,
though
an
hypocrite
hath
nothing
in
him
which
is
essential
to
a
Christian
as
a
Christian
,
yet
he
may
be
the
compleat
resemblance
of
a
Christian
in
all
those
things
which
are
not
essential
to
him
.
An
hypocrite
in
all
the
externals
of
Religion
,
may
be
the
compleat
picture
of
a
sincere
Christian
;
but
then
if
you
look
to
his
principles
,
and
the
manner
of
his
managing
of
holy
duties
,
there
you
will
find
him
lame
and
defective
,
and
as
much
unlike
a
sincere
Christian
,
1
Sam.
19.13
,
16.
as
ever
Michal's
Image
was
unlike
to
David
;
and
this
will
prove
the
great
crack
,
the
great
break-neck
of
hypocrites
at
last
.
O
Sirs
!
It
is
considerable
,
that
outward
motives
and
natural
principles
have
carried
many
Heathens
to
do
many
great
and
glorious
things
in
the
world
.
Did
not
Sisera
do
as
great
things
as
Gideon
?
the
difference
did
only
lye
here
,
that
the
great
things
which
Gideon
did
,
he
did
from
more
spiritual
principles
and
raised
considerations
,
than
any
Sisera
was
acted
by
.
Heb.
11.
And
did
not
Diogenes
trample
under
his
feet
the
great
and
glorious
things
of
this
world
,
as
well
as
Moses
?
The
difference
did
only
ly
in
this
,
that
Moses
trampled
under
his
feet
the
gay
and
gallant
things
of
this
world
,
from
inward
gracious
principles
,
viz.
faith
,
love
,
&c.
and
from
high
and
glorious
considerations
,
viz.
heaven
,
the
glory
of
God
,
&c.
whereas
Diogenes
did
only
trample
upon
them
from
poor
low
prineiples
,
and
from
meer
outward
,
carnal
,
external
considerations
,
The
favour
of
men
,
the
eye
of
men
,
the
commendations
of
men
,
the
applause
of
men
,
and
a
great
name
among
men
,
were
golden
apples
,
great
things
among
the
Philosophers
.
The
application
is
easie
.
Mark
,
A
sincere
Christian
,
he
looks
to
the
manner
as
well
as
to
the
matter
of
his
duties
,
he
acts
and
performs
duties
,
not
only
from
strength
of
parts
and
acquired
qualifications
but
from
strength
of
grace
and
infused
habits
;
Rom.
11.24
.
Ezek.
36.25
.
Jer.
31.33
.
Rom.
3.5
.
2
Cor.
5.19
.
2
Pet.
1.4
.
Eph.
3.17
.
2
Cor.
13.5
.
he
acts
from
God
and
for
God
,
he
acts
from
a
new
heart
,
he
acts
from
the
Law
written
in
his
heart
,
he
acts
from
the
love
of
God
shed
abroad
in
his
heart
,
he
acts
from
the
divine
nature
communicated
to
him
,
he
acts
from
the
spirits
in-dwelling
in
his
heart
,
he
acts
from
the
fear
of
God
establishing
his
heart
.
These
be
the
springs
and
principles
of
a
sincere
Christians
spiritual
life
and
actions
;
and
where
they
act
and
bear
rule
,
it
is
no
wonder
if
such
motions
and
performances
as
the
world
may
admire
but
not
imitate
.
Sauls
life
(
after
his
conversion
)
was
a
kind
of
constant
miracle
;
2.
Cor.
11.
so
much
he
did
,
and
so
much
he
suffered
,
and
so
much
he
denyed
himself
,
that
if
he
lived
in
these
dayes
,
his
life
would
be
a
miracle
;
but
yet
if
we
consider
the
principles
that
he
was
acted
by
,
the
great
wonder
will
be
,
not
that
he
did
so
much
,
but
that
he
did
no
more
;
Gal.
2.20
.
For
,
saith
he
,
Christ
liveth
in
me
,
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
Son
of
God
,
who
loved
me
and
gave
himself
for
me
.
Fox
Acts
and
Monum
.
It
was
a
great
saying
of
blessed
Bradford
,
That
he
could
not
leave
a
duty
till
he
had
found
communion
with
Christ
in
the
duty
,
till
he
had
brought
his
heart
into
a
duty-frame
;
he
could
not
leave
confession
till
he
had
found
his
heart
touched
,
broken
and
humbled
for
sin
,
nor
petition
till
he
had
found
his
heart
taken
with
the
beauties
of
the
things
desired
,
and
carried
out
after
them
;
nor
could
he
leave
thanksgiving
till
he
had
found
his
spirit
enlarged
and
his
soul
quickned
in
the
return
of
praises
.
And
it
was
a
great
saying
of
another
,
that
he
could
never
be
quiet
till
he
found
God
in
every
duty
,
Nunquam
abs
te
absque
te
●ecedo
Bern.
Meditat
.
and
enjoyed
communion
with
God
in
every
prayer
.
O
Lord
(
said
he
)
I
never
come
to
thee
but
by
thee
,
I
never
go
from
thee
without
thee
.
A
sincere
Christian
that
is
taken
with
Christ
above
all
,
can't
be
satisfied
nor
contented
with
duties
or
ordinances
,
without
he
enjoyes
Christ
in
them
,
who
is
the
life
,
soul
and
substance
of
them
.
But
now
hypocrites
they
do
duties
,
but
all
they
do
is
from
common
principles
,
from
natural
principles
,
and
from
an
unsanctified
heart
,
and
that
marrs
all
.
Remigius
a
Judge
of
Lorraigne
tells
this
story
,
That
the
Devil
in
those
parts
did
use
to
give
money
to
Witches
,
Preston's
four
Treatises
.
which
did
appear
to
be
good
coyn
;
it
seemed
to
be
currant
at
first
,
but
being
laid
up
a
while
,
it
then
appeared
to
be
nothing
but
leaves
.
Hypocrites
they
make
a
great
profession
,
and
are
much
in
the
outward
actions
of
Religion
;
they
make
a
very
fair
shew
,
they
hear
,
they
read
,
they
pray
,
they
fast
,
they
sing
Psalms
,
and
they
give
alms
:
But
these
duties
being
not
managed
from
a
principle
of
divine
love
,
nor
from
a
principle
of
spiritual
life
,
nor
from
a
sanctified
frame
of
heart
,
turn
all
into
leaves
,
they
are
all
lost
,
and
the
Authors
of
them
cast
and
undone
for
ever
and
ever
.
But
,
Twelfthly
,
No
hypocrite
in
the
world
loves
the
Word
,
or
delights
in
the
Word
,
or
prizes
the
Word
,
as
't
is
a
holy
Word
,
a
spiritual
Word
,
a
beautiful
Word
,
a
pure
Word
,
Luther
said
he
would
not
live
in
Paradise
if
he
might
without
the
Word
,
but
with
the
Word
he
could
live
in
hell
it self
.
a
clean
Word
,
Psal.
119.140
.
Thy
word
is
very
pure
,
therefore
thy
servant
loveth
it
.
There
are
no
hearts
but
men
after
God's
own
heart
,
that
can
love
the
Word
,
and
delight
in
the
Word
,
and
embrace
the
Word
for
its
holiness
,
purity
and
spirituality
;
witness
Paul
,
Rom.
7.12
.
Wherefore
the
Law
is
holy
,
and
the
Commandement
holy
,
and
just
,
and
good
.
Well
and
what
then
?
why
saith
he
,
Ver.
22.
I
delight
in
the
Law
of
God
after
the
inward
man
.
But
is
this
all
?
No
saith
he
,
Ver.
25.
With
the
mind
I
my self
serve
the
Law
of
God
.
Holy
Paul
delights
in
the
Law
as
holy
,
and
serves
the
Law
as
holy
,
just
,
and
good
.
A
sincere
heart
is
the
only
heart
that
is
taken
with
the
Word
for
its
spirituality
,
purity
and
heavenly
beauty
.
None
can
joy
in
the
Word
as
it
is
a
holy
Word
,
nor
none
can
taste
any
sweetness
in
the
Word
as
't
is
a
pure
Word
,
but
sincere
Christians
,
Psal.
19.8
,
9
,
10.
The
statutes
of
the
Lord
are
right
rejoycing
the
heart
.
These
several
Titles
,
Law
,
Statutes
,
Testimony
,
Commandements
,
Judgments
,
are
used
promiscuously
for
the
whole
Word
of
God
,
commonly
distinguished
into
Law
and
Gospel
.
The
commandements
of
the
Lord
is
pure
enlightning
the
eyes
.
The
fear
of
the
Lord
is
clean
(
that
is
,
the
doctrine
of
the
Word
that
teacheth
the
true
fear
of
God
)
enduring
for
ever
.
The
judgments
of
the
L●rd
are
true
and
righteous
altogether
;
more
to
be
desired
are
they
than
gold
,
yea
than
much
fine
gold
,
sweeter
also
than
honey
and
the
honey
comb
;
or
as
the
Hebrew
hath
it
,
Sweeter
than
the
droppings
of
honey
combs
.
The
Word
of
God
,
as
it
is
a
pure
Word
,
a
spiritual
Word
,
a
clean
Word
,
a
holy
Word
;
so
it
rejoyces
a
sincere
heart
,
and
so
it
is
sweeter
than
the
very
droppings
of
honey
combs
.
The
Word
,
as
it
is
a
pure
Word
,
a
holy
Word
,
is
more
sweet
to
a
sincere
Christian
than
those
drops
which
drop
immediately
and
naturally
without
any
force
or
art
,
which
is
counted
the
purest
and
sweetest
honey
.
There
is
no
profit
,
nor
pleasure
,
nor
joy
to
that
which
the
purity
of
the
World
yields
to
a
sincere
heart
,
Psal.
119.48
.
My
hands
will
I
lift
up
to
thy
commandements
which
I
have
loved
.
Sometimes
the
lifting
up
of
hands
betokens
admiration
;
when
men
are
astonished
and
ravished
they
lift
up
their
hands
.
I
will
lift
up
my
hands
to
thy
commandements
;
that
is
,
I
will
admire
the
goodness
,
spiritualness
,
holiness
,
righteousness
,
purity
and
excellency
of
thy
commandements
.
Luther
would
not
take
all
the
world
for
one
leaf
of
the
Bible
,
he
took
such
sweet
pleasure
and
excellent
delight
in
it
.
Rabbi
Chiia
in
the
Jerusalem
Talmud
sayes
,
That
in
his
account
all
the
world
is
not
of
equal
value
with
one
word
out
of
the
Law
.
Mr.
Fox
.
The
Martyrs
would
have
given
a
load
of
Hay
for
a
few
Chapters
of
the
Bible
in
English
:
Some
of
them
gave
five
marks
for
a
Bible
,
they
were
so
delighted
and
taken
with
the
Word
,
as
it
was
a
holy
Word
,
a
pure
Word
,
a
spiritual
Word
.
Dolphins
(
they
say
)
love
musick
;
and
so
do
sincere
Christians
love
the
musick
of
the
Word
.
It
's
upon
record
,
that
Mary
spent
the
third
part
of
her
time
in
reading
the
Word
,
she
was
so
affected
and
delighted
with
the
holiness
and
purity
of
it
.
King
Edward
the
sixth
being
about
to
lay
hold
on
something
that
was
above
the
reach
of
his
short
arm
,
one
that
stood
by
espying
a
boss'd
Bible
lying
on
the
Table
,
offered
to
lay
that
under
his
feet
to
heighten
him
;
Sir
John
Hayward
in
vita
.
but
the
good
young
King
disliked
the
motion
,
and
instead
of
treading
it
under
his
feet
,
he
laid
it
to
his
heart
,
to
express
the
joy
and
delight
that
he
took
in
the
holy
Word
.
But
now
ne●er
did
any
hypocrite
,
since
there
was
one
in
the
world
,
ever
love
God
as
a
holy
God
,
or
love
his
people
as
a
holy
people
,
or
love
his
wayes
as
holy
wayes
,
or
love
his
word
as
a
holy
word
.
There
is
no
hypocrite
in
the
world
that
can
truly
say
with
David
,
Thy
word
is
very
pure
,
therefore
thy
servant
loveth
it
.
Saul
could
never
say
so
,
nor
Ahab
could
never
say
so
,
nor
Herod
could
never
say
so
,
nor
Judas
could
never
say
so
,
nor
Demas
could
never
say
so
,
nor
Simon
Magus
could
never
say
so
,
nor
the
Scribes
and
Pharisees
could
never
say
so
,
nor
the
Stony
ground
could
never
say
so
,
nor
Isaiah's
hypocrites
could
never
say
so
.
'T
is
true
,
Isa.
58.
some
of
these
did
rejoyce
in
the
Word
,
and
delight
in
the
Word
,
but
not
as
it
was
a
holy
Word
,
a
pure
Word
,
for
then
they
would
have
rejoyced
and
delighted
themselves
in
the
whole
Word
of
God
,
every
part
of
God's
Word
being
pure
and
holy
.
Hypocrites
are
sometimes
affected
and
delighted
with
the
Word
,
as
it
is
drest
up
with
fine
high
notions
(
which
are
but
mysterious
nothings
)
they
are
taken
with
the
Word
as
it
is
cloathed
with
arts
,
parts
,
and
elegancy
of
phrase
;
they
are
pleased
with
the
Word
as
it
is
apparelled
with
a
spruce
wit
,
or
with
silken
expressions
,
or
with
some
delicate
elocution
,
Ezek.
33.32
.
So
thou
art
to
them
as
a
very
lovely
song
,
of
one
that
hath
a
pleasant
voice
,
and
can
play
well
on
an
instrument
;
or
as
the
Hebrew
may
be
read
,
Thou
art
as
one
that
breaks
jests
.
These
hypocrites
lookt
upon
the
solemnity
and
Majesty
of
the
Word
but
as
a
dry
jest
;
the
Prophet
being
eloquent
,
and
having
a
pleasing
delivery
,
they
were
much
taken
with
it
,
and
it
was
as
sweet
and
delightful
to
them
as
a
fit
of
musick
;
but
they
were
not
at
all
taken
or
delighted
with
the
spirituality
,
purity
and
holiness
of
the
Word
,
as
is
evident
in
ver.
31.
And
they
come
unto
thee
as
the
people
cometh
,
and
they
sit
before
thee
as
my
people
,
and
they
hear
thy
words
,
but
they
will
not
do
them
;
for
with
their
mouth
they
shew
much
love
,
but
their
heart
goeth
after
their
covetousness
.
It
was
a
very
smart
reproof
of
Chrysostom
Chrysost.
to
his
Hearers
;
This
is
that
(
saith
he
)
which
is
like
to
undo
your
souls
,
you
hear
your
Ministers
as
so
many
minstrels
to
please
the
ear
,
not
to
pierce
the
conscience
.
Augustin
confesseth
,
that
the
delight
which
he
took
before
his
conversion
in
Saint
Ambroses
Sermons
,
was
more
for
the
eloquence
of
the
words
,
than
the
substance
of
the
matter
.
Hypocrites
are
taken
more
with
the
wit
,
eloquence
of
speech
,
action
,
quickness
of
fancy
,
smoothness
of
stile
,
neatness
of
expression
,
and
rareness
of
notion
,
than
they
are
with
the
spirituality
,
purity
and
holiness
of
the
Word
,
which
they
either
hear
or
read
.
These
hypocrites
are
like
those
children
,
who
are
more
taken
with
the
fine
flowers
that
are
strewed
about
the
dish
,
than
they
are
with
the
meat
that
is
in
the
dish
,
and
that
are
more
taken
with
the
red
weeds
and
blew
bottles
that
grow
in
the
field
,
than
they
are
with
the
good
corn
that
grows
there
.
But
now
,
look
as
the
prudent
Farmer
is
taken
more
with
a
few
handfuls
of
sound
corn
,
than
he
is
with
all
the
gay
weeds
that
be
in
the
field
;
so
a
sincere
Christian
is
more
taken
with
a
few
sound
truths
in
a
Sermon
,
than
he
is
taken
with
all
the
strong
lines
,
and
high
strains
and
flourishes
of
wit
;
or
than
he
is
taken
with
some
new
coyned
phrases
,
or
some
quaint
expressions
,
or
some
seraphical
notions
,
with
which
a
Sermon
may
be
deckt
or
drest
up
.
Some
are
taken
with
the
Word
as
the
profession
of
it
brings
in
customers
into
their
Shops
,
and
keeps
up
their
credits
in
the
world
;
others
are
taken
with
the
Word
,
as
it
seems
to
tickle
their
ears
and
please
their
fancies
:
Some
are
affected
with
Sermons
,
because
of
the
elegancy
of
the
stile
,
delicacy
of
the
words
,
smoothness
of
the
language
,
and
gracefulness
of
the
delivery
.
And
these
deal
by
Sermons
as
many
do
by
their
Nosegays
that
are
made
up
of
many
pickt
(
sweet
)
flowers
,
who
after
they
have
smelt
to
them
a
while
,
cast
them
into
a
corner
,
and
never
mind
them
more
;
so
these
after
they
have
commended
a
Sermon
,
after
they
have
highly
applauded
a
Sermon
,
they
cast
away
the
Sermon
,
they
smell
to
the
Sermon
(
if
I
may
so
speak
)
and
say
it
is
sweet
,
it
is
sweet
,
and
presently
they
throw
it
by
as
a
Nosegay
that
is
withered
,
and
of
no
further
use
.
But
now
a
sincere
heart
savours
the
Word
,
and
relishes
the
Word
,
and
is
affected
and
taken
with
the
Word
,
as
it
is
a
holy
Word
,
a
spiritual
Word
,
a
pure
Word
,
which
the
most
refined
hypocrite
under
heaven
never
was
affected
or
taken
with
,
nor
can
be
,
whilst
hypocrisie
keeps
the
throne
in
his
soul
.
But
,
Thirteenthly
and
lastly
,
An
hypocrite
can't
endure
to
be
tryed
,
and
searcht
,
and
laid
open
;
an
hypocrite
hates
the
light
,
and
had
rather
go
to
hell
in
the
dark
,
than
come
to
be
weighed
in
the
ballance
of
the
Sanctuary
.
John
3.20
.
A
soul-searching
Ministry
is
to
an
hypocrite
a
tormenting
Ministry
,
that
's
no
man
for
his
money
that
will
never
let
his
conscience
alone
;
he
knows
he
is
like
a
velvet
saddle
,
velvet
without
and
straw
within
;
he
knows
he
is
like
a
whited
supulcher
,
Mat.
23.27
,
28.
glorious
without
,
and
dead
bones
within
;
and
therefore
his
heart
rises
and
swells
against
such
a
man
,
and
such
a
Ministry
,
that
is
all
for
the
anatomizing
and
laying
of
him
open
to
himself
,
and
to
the
world
.
But
now
look
,
as
pure
gold
fears
neither
fire
nor
furnace
,
neither
test
nor
touchstone
,
neither
one
ballance
nor
another
;
so
a
sincere
heart
dares
venture
it self
upon
tryal
,
yea
upon
the
very
tryal
of
God
himself
,
Psal.
139.23
.
Search
me
,
O
God
,
and
know
my
heart
,
try
me
and
know
my
thoughts
.
A
sincere
Christian
prayes
his
friends
to
search
him
,
and
he
prayes
soul-searching
Ministers
to
search
him
;
but
above
all
,
he
begs
hard
of
God
to
search
him
;
See
Job
31.5
,
6
Search
me
,
O
God
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Imperat
Kal
;
he
commands
God
to
search
him
.
The
original
word
signifies
a
strict
,
curious
,
diligent
search
.
A
sincere
Christian
is
very
willing
and
desirous
that
God
should
throughly
search
him
,
that
God
should
search
into
every
corner
and
cranny
of
his
heart
,
Psal.
26.2
.
Examine
me
,
O
Lord
,
and
prove
me
,
try
my
reins
and
my
heart
.
Every
word
here
has
its
weight
;
Examine
me
,
O
Lord
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifi●s
to
melt
,
and
so
to
try
,
which
makes
the
most
intrinsecal
and
e●act
discovery
.
O
Lord
,
let
my
heart
and
reins
be
melted
,
that
it
may
be
known
what
metal
they
are
made
of
,
whether
gold
or
tin
;
Prove
me
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
view
,
as
when
a
man
gets
upon
some
high
Tower
or
Hill
to
see
all
from
thence
.
Mount
aloft
,
O
Lord
,
take
the
high
Tower
,
take
the
Hill
,
that
thou
mayest
see
what
is
in
me
;
try
me
and
know
my
thoughts
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nasah
,
which
properly
signifies
to
take
away
,
and
is
applied
to
Abrahams
taking
away
of
his
son
.
Gen.
22.1
.
Lord
,
saith
the
Prophet
,
if
upon
searching
and
examining
of
me
,
thou
shalt
find
any
sin
,
any
creature
,
any
comfort
,
any
enjoyment
,
that
lyes
in
thy
room
,
take
it
away
,
that
thou
mayest
be
all
in
all
to
me
.
A
sincere
Christian
knows
that
God
never
brings
a
pair
of
scales
to
weigh
his
graces
,
but
only
a
touch-stone
to
try
the
truth
of
his
graces
;
he
knows
if
his
gold
,
his
grace
,
be
true
,
Mat.
12.20
.
though
it
be
never
so
little
,
it
will
pass
for
currant
with
God
,
and
therefore
he
is
free
to
venture
upon
the
clossest
search
of
God
.
A
false
evidence
is
the
fruit
of
a
slight
and
superficial
search
.
Now
,
look
as
Bankrupts
care
not
for
casting
up
their
accounts
,
because
they
know
all
is
naught
,
very
naught
,
yea
stark
naught
with
them
:
So
hypocrites
,
they
care
not
to
come
to
the
tryal
,
to
the
test
,
because
they
know
all
is
naught
,
yea
worse
than
naught
with
them
;
they
have
no
mind
to
cast
up
their
spiritual
estates
,
because
at
the
foot
of
the
account
they
must
be
put
to
read
their
neck
verse
,
undone
,
undone
:
And
therefore
,
as
old
deformed
women
cannot
endure
to
look
into
the
looking-glass
,
lest
their
wrinckles
and
deformity
should
be
discovered
;
so
hypocrites
cannot
endure
to
look
into
the
glass
of
the
Gospel
,
lest
their
deformities
,
impieties
and
wickednesses
should
be
discovered
and
detected
.
I
have
read
of
the
Elephant
,
how
unwilling
he
is
to
go
into
the
water
;
but
when
he
is
forced
into
it
,
he
puddles
it
,
lest
by
the
cleerness
of
the
stream
he
should
discern
his
own
deformity
:
So
hypocrites
,
they
are
very
unwilling
to
look
into
their
own
hearts
,
or
into
the
cleer
streams
of
Scriptures
,
lest
their
souls
deformity
and
ugliness
should
appear
to
their
own
terror
and
amazement
.
O
Sirs
!
look
,
as
it
is
a
hopeful
evidence
that
the
Clyents
cause
is
good
,
when
he
is
ready
and
willing
to
enter
upon
a
tryal
;
and
as
it
is
a
hopeful
sign
that
a
man's
gold
is
true
gold
,
when
he
is
willing
to
bring
it
to
the
touchstone
;
and
that
a
man
thrives
when
he
is
willing
to
cast
up
his
Books
:
So
it
is
a
hopeful
evidence
that
a
Christian
is
sincere
with
God
,
when
he
is
ready
and
willing
to
venture
upon
the
tryal
of
God
,
Gal.
6.4
,
5.
when
he
is
willing
to
cast
up
his
Books
,
his
accounts
,
that
he
may
see
what
he
is
worth
for
another
world
.
Augustin
Aug.
in
Psal.
33.
Concl.
2.
speaks
of
an
acute
person
,
who
was
wont
to
say
that
he
prized
that
little
time
which
he
constantly
set
apart
every
d●y
for
the
examination
of
his
conscience
,
far
more
than
all
the
other
part
of
the
day
which
he
spent
in
his
voluminous
controversies
.
Of
all
the
duties
of
Religion
an
hypocrite
dreads
most
that
of
self-examination
,
and
that
of
venturing
himself
upon
the
search
and
tryal
of
God
.
Well
,
for
a
close
,
Though
an
hypocrite
m●y
deceive
all
the
world
,
Job
34.21
,
22.
2
Chron.
16
9.
Prov.
5.21
.
&
15.3
.
Ambros
.
offic.
l.
1
c.
14.
like
that
counterfeit
Alexander
in
Josephus
his
story
,
yet
Augustus
will
not
be
deceived
;
the
great
God
will
not
be
deceived
,
for
his
eyes
are
quick
and
piercing
into
all
things
,
persons
and
places
.
Look
,
as
the
eyes
of
a
well
drawn
picture
are
fastned
on
thee
which
way
soever
thou
turnest
;
so
are
the
eyes
of
the
Lord
fastned
on
thee
,
O
hypocrite
,
which
way
soever
thou
turnest
.
'T
was
a
worthy
saying
of
one
,
If
thou
canst
not
hide
thy self
from
the
Sun
,
which
is
God's
Minister
of
light
,
how
impossible
will
it
be
to
hide
thy self
from
him
whose
eyes
are
ten
thousand
times
brighter
than
the
Sun
?
The
eye
of
God
many
times
is
very
terrible
to
an
hypocrite
,
which
makes
him
very
shie
of
venturing
upon
the
tryal
of
God
:
No
hypocrite
since
the
world
stood
,
did
ever
love
or
delight
to
be
searcht
and
tried
by
God
.
And
thus
I
have
shewed
you
the
several
rounds
or
steps
in
Jacob's
Ladder
,
which
no
hypocrite
under
heaven
can
(
whilst
he
remains
an
hypocrite
)
climb
up
to
.
And
so
much
for
this
Chapter
.
CHAP.
V.
Now
in
this
fifth
and
last
Chapter
,
I
shall
lay
down
some
Propositions
and
Directions
,
that
so
you
may
see
what
a
sober
use
and
improvement
Christians
ought
to
make
of
their
evidences
for
Heaven
;
and
how
in
the
use
of
gracious
evidences
they
ought
to
live
above
their
gracious
evidences
,
and
how
to
exalt
and
lift
up
Christ
above
all
their
graces
,
evidences
and
performances
.
FIrst
Proposition
.
'T
is
the
wisdom
,
and
ought
to
be
the
work
of
every
Christian
to
own
the
least
measure
of
grace
that
is
in
him
,
Though
our
graces
like
Gideon's
Army
,
are
but
a
handful
in
comparison
of
our
sins
,
which
like
the
Midianites
are
innumerable
,
yet
a
handful
of
grace
is
to
be
owned
in
the
midst
of
an
Host
of
sins
.
though
it
be
mixed
and
mingled
with
many
weaknesses
and
infirmities
:
Sin
is
Satan's
work
,
and
grace
is
Christ's
work
;
and
therefore
Christ's
work
ought
to
be
eyed
and
owned
,
though
it
be
mingled
with
much
of
Satan's
work
.
That
Christian
is
much
clouded
and
benighted
,
who
hath
two
eyes
to
behold
his
sins
,
but
never
an
eye
to
see
his
graces
.
Christ
gets
no
glory
,
nor
the
soul
gets
no
good
,
when
a
Christian
is
still
a
poring
upon
his
sins
.
How
can
that
Christian
prize
a
little
grace
,
and
bless
God
for
a
little
grace
,
and
improve
a
little
grace
,
who
won't
own
a
little
grace
because
it
is
mingled
with
many
weaknesses
?
Shall
the
Husbandman
own
a
little
wheat
when
mingled
with
a
great
deal
of
chaff
?
1
Sam.
21.13
,
14.
shall
the
Goldsmith
own
a
little
filings
of
gold
when
mingled
with
a
great
deal
of
dust
?
and
shall
not
a
Christian
own
a
little
grace
when
mingled
with
a
great
many
failings
?
David
had
a
great
many
infirmities
,
yet
he
owns
his
uprightness
,
Psal.
18.23
.
I
was
upright
before
him
.
And
Job
Job
3.
had
a
great
many
weaknesses
,
yet
he
owns
his
integrity
,
Job
.
27.5
.
Till
I
die
I
will
not
remove
my
integrity
from
me
.
Ver.
6.
My
righteousness
I
hold
fast
,
and
will
not
let
it
go
,
my
heart
shall
not
reproach
me
so
long
as
I
live
.
The
Spouse
was
sensible
of
her
blackness
,
yet
owns
her
comeliness
,
Cant.
1.5
.
I
am
black
,
but
comely
.
So
Cant.
5.2
.
I
sleep
,
but
my
heart
waketh
.
Jeremiah
was
a
man
of
many
failings
,
yet
he
owns
his
hope
in
God
,
Jer.
17.17
.
Jer.
20.14
ult.
Thou
art
my
hope
in
the
day
of
evil
:
The
poor
man
in
the
Gospel
was
very
sensible
of
the
sad
reliques
and
remains
of
unbelief
that
was
in
him
,
and
yet
with
a
holy
boldness
and
confidence
he
pleads
his
faith
,
Mark
9.24
.
Lord
,
I
believe
,
help
my
unbelief
.
Peter
miscarried
sadly
,
Mat.
26.69
ult
and
yet
he
owns
his
love
to
Christ
,
Joh.
21.15
.
Lord
,
thou
knowest
that
I
love
thee
.
Ver.
16.
Lord
,
thou
knowest
that
I
love
thee
.
Ver.
17.
Lord
,
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
Paul
had
his
infirmities
and
weaknesses
hanging
upon
him
,
witness
that
7th
of
the
Romans
;
and
yet
how
frequently
and
boldly
does
he
own
the
grace
of
God
that
was
in
him
,
throughout
his
Epistles
.
Nothing
keeps
grace
more
at
an
under
,
than
mens
not
owning
of
a
little
grace
,
because
it
is
mingled
with
many
infirmities
.
The
best
way
to
be
greatly
good
,
is
to
own
a
little
,
little
good
,
though
in
the
midst
of
much
evil
.
But
,
The
second
Proposition
is
this
.
It
is
your
wisdom
,
and
should
be
your
work
,
to
look
upon
all
your
graces
and
gracious
evidences
as
favours
given
you
from
above
,
as
gifts
dropt
out
of
heaven
into
your
hearts
,
as
flowers
of
Paradise
stuck
in
your
bosoms
by
a
divine
hand
.
A
man
should
never
look
upon
his
graces
or
his
gracious
evidences
,
Of
thine
own
(
saith
David
)
have
we
given
thee
,
1
Chron.
29.14
:
but
should
be
ready
to
say
,
these
are
the
jewels
of
glory
with
which
God
has
bespangled
my
soul
,
1
Cor.
4.7
.
What
hast
thou
that
thou
hast
not
received
?
What
gift
?
what
grace
?
what
experience
?
what
evidence
hast
thou
that
thou
hast
not
received
?
All
the
light
,
and
all
the
life
,
and
all
the
love
,
and
all
the
joy
,
and
all
the
fear
,
and
all
the
faith
,
and
all
the
hope
,
and
all
the
patience
,
and
all
the
humility
,
&c.
that
thou
hast
,
with
all
the
evidences
that
arise
from
discovery
of
those
graces
,
are
all
grace
gifts
,
they
are
all
from
above
.
Every
good
gift
,
and
every
perfect
gift
is
from
above
,
Jam.
1.17
.
and
cometh
down
from
the
father
of
lights
.
Look
,
as
all
light
flows
from
the
Sun
,
and
all
water
from
the
Sea
,
so
all
temporal
,
spiritual
and
eternal
good
flows
from
heaven
.
All
your
graces
,
and
the
greatest
excellencies
that
are
in
you
,
do
as
much
depend
upon
God
and
Christ
,
as
the
light
doth
upon
the
Sun
,
or
as
the
Rivers
do
upon
the
Sea
,
Joh.
15.1
,
2
,
3
,
4
,
5.
Psal.
87.7
.
or
as
the
branches
do
upon
the
root
.
All
my
springs
are
in
thee
;
all
the
springs
of
comfort
that
I
have
communicated
to
my
soul
,
and
all
the
springs
of
grace
that
I
have
to
quicken
me
,
and
to
evidence
the
goodness
and
happiness
of
my
spiritual
estate
and
condition
to
me
,
they
are
all
in
thee
.
When
a
Christian
looks
upon
his
wisdom
and
knowledge
,
it
concerns
him
to
say
,
Here
is
wisdom
and
knowledge
,
I
but
't
is
from
above
;
here
is
some
weak
love
working
towards
Christ
,
but
't
is
from
above
;
here
's
joy
,
and
comfort
,
and
peace
,
&c.
but
these
are
all
such
flowers
of
Paradise
as
never
grew
in
natures
garden
.
Now
when
a
Christian
looks
thus
upon
all
those
costly
Diamonds
of
grace
,
of
glory
,
with
which
his
soul
is
bedeckt
,
he
keeps
low
,
though
his
graces
and
gracious
evidences
are
high
.
Where
this
Rule
is
neglected
,
the
soul
will
be
endangered
of
being
swell'd
and
pufft
.
It
was
a
great
saying
of
a
very
worthy
man
that
is
now
with
God
,
viz
,
Mr.
Fox
.
That
as
he
often
got
much
good
by
his
sins
,
so
he
often
got
much
hurt
by
his
graces
.
Dear
hearts
,
when
you
look
upon
the
stream
,
remember
the
fountain
;
when
you
look
upon
the
flower
,
remember
the
root
;
when
you
look
upon
the
Stars
,
remember
the
Sun
;
and
when
ever
you
look
upon
your
graces
,
then
be
sure
to
remember
Christ
the
fountain
of
grace
,
else
Satan
will
certainly
be
too
hard
for
you
:
Satan
is
so
subtile
,
so
artificial
,
and
so
critical
,
that
he
can
make
your
very
graces
to
serve
him
against
your
graces
conquering
joy
by
joy
,
sorrow
by
sorrow
,
humility
by
humility
,
fear
by
fear
,
and
love
by
love
;
if
you
don't
look
upon
all
your
graces
as
streams
flowing
from
the
fountain
above
,
and
as
fruits
growing
upon
the
Tree
of
life
that
is
in
the
midst
of
the
Paradise
of
God
.
Therefore
when
one
of
your
eyes
is
fixt
upon
your
graces
,
let
the
other
be
alwayes
fixt
upon
Christ
the
fountain
of
grace
.
1
John
16.
Of
his
fulness
have
all
we
received
,
and
grace
for
grace
.
Here
they
eye
their
graces
,
and
the
fountain
of
grace
together
.
So
Paul
,
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
;
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
Son
of
God
,
Gal.
2.20
.
who
loved
me
and
gave
himself
for
me
.
Paul
eyes
Christ
and
his
graces
together
;
so
Peter
eyes
Christ
and
his
graces
together
.
Lord
,
John
21.15
.
thou
knowest
●hat
I
love
thee
.
So
those
Worthies
of
whom
this
world
was
not
worthy
,
they
eye
Christ
and
their
graces
together
.
Heb.
12.2
.
Looking
unto
Jesus
the
Author
and
finisher
of
our
faith
.
2
Cor.
5.17
.
Though
grace
be
a
new
creature
,
a
noble
creature
,
a
beautiful
creature
,
an
excellent
creature
,
yet
grace
is
but
a
creature
,
Col.
1.17
.
Phil.
4.12
,
13.
Cant.
4.
ult.
and
such
a
creature
that
is
strengthned
,
maintained
,
cherished
and
upheld
in
your
souls
,
in
life
and
power
,
in
beauty
and
glory
,
by
nothing
below
the
spiritual
,
internal
and
glorious
operations
of
Christ
,
Col.
1.10
.
That
ye
might
walk
worthy
of
the
Lord
unto
all
pleasing
,
being
fruitful
in
every
good
work
,
and
increasing
in
the
knowledge
of
God
.
Ver.
11.
Strengthned
with
all
might
according
to
his
glorious
power
,
unto
all
patience
and
long-suffering
with
joyfulness
.
Now
when
ever
you
look
upon
grace
as
a
lovely
,
beautiful
creature
,
O
then
remember
that
might
and
glorious
power
of
Christ
,
by
which
this
creature
is
preserved
and
strengthned
.
Christians
,
your
graces
are
holy
and
heavenly
plants
of
Christ's
own
setting
and
watering
,
and
will
you
mind
the
plants
more
than
that
noble
hand
that
set
them
?
'T
is
Christ
alone
that
can
cause
the
desires
of
his
people
to
bud
,
and
their
graces
to
blossom
,
Isa.
58.11
.
&
35.6
,
7.
and
their
souls
to
be
like
a
watered
garden
,
green
and
flourishing
;
and
therefore
let
the
eye
of
your
souls
be
firstly
,
mostly
and
chiefly
fixt
upon
Christ
.
But
,
The
third
Proposition
is
this
.
When
you
look
upon
your
graces
in
the
light
of
the
Spirit
,
it
highly
concerns
you
to
look
narrowly
to
it
,
that
you
don't
renounce
and
rejecty
our
graces
,
as
weak
and
worthless
evidences
of
your
interest
in
Christ
,
and
of
that
eternal
happiness
and
blessedness
that
comes
by
Christ
.
The
works
of
grace
(
saith
my
Author
)
which
consists
in
those
divine
qualities
of
holiness
and
righteousness
,
Grotius
in
Rom.
8.16
.
&c.
Gal.
5.22
,
●●
.
is
a
sure
Mark
,
a
blessed
character
,
whereby
men
may
know
whose
children
they
are
;
even
as
the
Spartans
or
Lacedemonians
of
old
are
said
to
know
what
stock
and
linage
they
were
of
,
by
a
mark
that
was
made
upon
their
bodies
by
the
head
of
a
Lance
or
Speer
.
I
readily
grant
,
that
you
must
not
trust
in
your
graces
,
nor
make
a
Saviour
of
your
graces
;
but
yet
you
ought
to
look
upon
your
graces
,
as
so
many
signs
and
testimonies
of
the
love
and
favour
of
God
to
your
souls
.
What
certainty
can
there
be
of
Election
,
Remission
of
sin
,
Justification
or
Glorification
,
if
there
be
not
a
certainty
of
your
Sanctification
and
Renovation
;
if
that
perswasion
that
is
in
you
ahout
your
grace
or
sanctification
be
false
,
then
that
perswasion
that
is
in
you
concerning
remission
of
sin
,
predestination
,
justification
and
eternal
salvation
is
false
:
This
highly
concerns
all
them
to
consider
,
that
would
not
be
miserable
in
both
worlds
.
I
know
many
cry
up
Revelations
,
Impressions
,
Visions
(
yea
the
visions
of
their
own
hearts
)
and
speak
lightly
and
slightly
of
the
graces
of
the
Spirit
,
of
sanctification
,
of
holiness
,
as
evidences
of
the
goodness
and
happiness
of
a
Christians
condition
.
There
were
some
in
James
his
time
,
who
cryed
up
faith
,
James
2.18
.
and
union
,
and
communion
with
Christ
,
but
were
destitute
of
good
works
.
Well
,
what
saith
the
Apostle
?
Shew
me
thy
faith
without
thy
works
,
Ver.
26.
and
I
will
shew
thee
my
faith
by
my
works
;
for
as
the
body
without
the
spirit
is
dead
,
so
faith
without
works
is
dead
.
Look
,
as
the
body
without
the
spirit
(
or
without
breath
,
as
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
primarily
signifies
)
is
dead
;
so
that
faith
that
is
without
works
,
which
are
as
it
were
the
breathings
of
a
lively
faith
,
is
a
dead
faith
.
Though
it
be
faith
that
justifieth
the
man
,
yet
it
is
works
that
justifies
a
mans
faith
to
be
right
and
real
,
saving
and
justifying
.
So
there
were
some
in
Johns
time
,
viz.
the
Gnosticks
,
who
talkt
high
of
fellowship
and
communion
with
Christ
,
and
yet
walkt
in
darkness
;
they
lived
in
all
impurity
,
and
yet
would
make
the
world
believe
that
they
were
the
only
people
who
knew
God
,
and
had
fellowship
with
God
,
but
John
tells
us
they
were
lyars
.
2
Cor.
6.14
.
If
we
say
that
we
have
fellowship
with
him
,
and
walk
in
darkness
,
we
lye
,
and
do
not
the
truth
.
What
fellowship
hath
light
with
darkness
?
Such
walk
in
darkness
,
who
promise
to
themselves
the
future
vision
of
God's
face
,
whilst
they
go
on
in
the
wilful
breach
of
God's
royal
Laws
.
Such
who
say
they
know
him
,
and
are
swallowed
up
in
the
enjoyments
of
him
,
and
yet
in
the
course
of
their
live●
walk
contrary
to
him
,
such
are
lyars
.
He
that
saith
I
know
him
;
1
John
2.4
.
and
keeps
not
his
commandements
is
a
lyar
.
Sanctification
and
justification
are
both
of
them
benefits
of
the
Covenant
of
grace
,
and
therefore
to
evidence
the
one
by
the
other
,
Jer.
33.8
,
9.
Heb.
8.10
,
12.
can
be
no
turning
aside
to
the
covenant
of
works
:
You
may
run
and
read
in
the
Covenant
of
grace
,
that
he
that
is
justified
is
also
sanctified
,
and
that
he
that
is
sanctified
is
also
justified
and
therefore
,
why
may
not
he
that
knows
himself
to
be
really
sanctified
upon
that
very
ground
,
safely
and
boldly
conclude
,
that
he
is
certainly
justified
.
O
Sirs
!
the
same
spiri●
that
wit●esses
to
a
Christian
his
justification
;
can
shine
upon
his
graces
,
1
Cor.
2.12
.
1
Joh.
4.13
,
14.
and
witness
to
him
his
sanctification
as
well
as
his
justification
;
and
without
all
controversie
,
't
is
as
much
the
office
of
the
Spirit
to
witness
to
a
man
his
sanctification
,
as
't
is
to
witness
to
him
his
justification
.
But
you
will
say
,
Sir
,
pray
what
should
be
the
reasons
why
many
men
have
,
and
why
some
do
still
cry
down
marks
and
signs
,
and
deny
sanctification
to
be
an
evidence
of
mens
justification
,
&c.
and
speak
disgracefully
of
this
practice
that
is
now
under
consideration
?
I
conjecture
the
Reasons
may
be
such
as
follow
.
First
,
Many
Professors
take
up
in
a
great
name
,
and
in
a
great
profession
,
and
in
great
parts
and
gifts
,
though
they
have
never
found
a
through
change
,
1
Thes.
5.23
.
John
3.3
,
5.
2
Cor.
5.17
.
Acts
26.28
.
though
they
have
never
past
the
pangs
of
the
new
birth
,
though
they
have
never
experienced
what
it
is
to
be
a
new
creature
,
a
throughout
Christian
.
And
hence
it
comes
to
pass
,
that
they
make
head
against
this
way
of
evidencing
the
goodness
and
happiness
of
a
mans
condition
,
by
inward
gracious
qualifications
.
Of
all
men
these
are
most
apt
to
out-run
the
truth
,
and
to
run
from
one
extream
to
another
,
and
to
be
only
constant
in
inconstancy
.
But
,
Secondly
,
Many
professors
are
given
up
to
spiritual
judgments
(
which
are
the
sorest
of
all
judgments
)
viz.
luke-warmness
,
dead-heartedness
,
formality
,
indifferency
,
Apostacy
,
blindness
,
hardness
,
and
to
strong
delusions
,
that
they
should
believe
a
lye
,
2
Thes.
2.10
,
11
,
12.
because
they
received
not
the
love
of
the
truth
,
that
they
might
be
saved
.
Now
,
is
it
any
wonder
to
see
such
men
quarrel
,
and
wrangle
,
and
rail
against
the
way
and
method
of
evidencing
the
goodness
and
happiness
of
a
mans
spiritual
condition
,
by
inherent
gracious
qualifications
?
But
,
Thirdly
,
In
some
this
ariseth
from
their
lusts
,
which
they
indulge
and
connive
at
,
and
which
they
have
a
mind
to
live
quietly
in
;
they
are
desirous
to
keep
their
peace
,
and
yet
unwilling
to
forsake
their
lusts
;
and
hence
they
exclude
this
witness
of
water
or
sanctification
to
testifie
in
the
Court
of
Conscience
,
whether
they
are
beloved
of
God
,
or
whether
they
are
sincere
hearted
or
no
,
or
whether
they
have
the
root
of
the
matter
in
them
or
no
;
for
the
want
of
this
witness
,
water
or
sanctification
,
is
a
clear
and
full
witness
against
them
,
that
they
are
yet
in
their
sins
,
under
wrath
,
and
in
the
way
to
eternal
ruin
;
and
that
they
have
nothing
to
do
with
peace
,
Isa.
57.
ult.
Psal.
50.16
.
or
comfort
,
or
the
promises
,
or
Christ
,
or
heaven
,
to
take
God's
name
into
their
lips
,
seeing
they
secretly
hate
to
be
reformed
.
There
are
many
fair
Professors
that
are
foul
sinners
,
and
that
have
much
of
God
,
and
Christ
,
and
heaven
,
and
holiness
in
their
lips
,
when
they
have
nothing
but
sin
and
hell
in
their
hearts
and
lives
.
These
mens
conversions
shame
their
profession
,
and
therefore
they
cry
out
against
sanctification
as
a
sure
and
blessed
evidence
of
a
mans
justification
:
Such
sinners
as
live
in
a
course
of
sin
,
that
make
a
Trade
of
sin
,
1
Thes.
2.12
.
that
indulge
their
sins
,
that
take
up
arms
in
defence
of
sin
,
that
make
provision
for
sin
,
that
make
a
sport
of
sin
,
that
take
pleasure
in
sin
,
and
that
have
set
their
hearts
upon
their
sins
;
such
sinners
can't
but
look
upon
the
witness
of
sanctification
,
as
the
hand-writing
upon
the
wall
,
Dan.
5.5
,
6.
But
,
Fourthly
,
There
are
many
who
are
great
strangers
to
their
own
hearts
and
the
blessed
Scriptures
,
and
are
ignorant
of
what
may
be
said
from
the
blessed
Word
,
'T
is
sad
to
be
a
stranger
at
home
,
and
to
be
least
acquainted
with
a
mans
own
heart
.
Aristotle
.
to
evidence
the
lawfulness
of
this
practice
that
is
under
our
present
consideration
.
And
hence
it
comes
to
pass
that
they
cry
down
marks
and
signs
,
and
deny
sanctification
to
be
a
sure
and
blessed
evidence
of
mens
justification
.
Ignorat
sane
improb●●
omnis
;
ignorance
is
the
source
of
all
sin
,
the
very
well-spring
from
which
all
wickedness
doth
issue
.
'T
is
said
of
knowledge
,
non
habet
inimicum
praeter
ignorantem
.
Ignorance
inslaves
a
soul
to
Satan
,
it
lets
in
sin
by
Troops
,
locks
them
up
in
the
heart
,
shuts
out
the
means
of
recovery
,
and
so
plaisters
up
a
mans
eyes
,
that
he
can't
see
the
things
that
belongs
to
his
own
or
to
others
internal
or
eternal
peace
.
The
Scripture
sets
ignorant
persons
below
the
Ox
and
the
Ass
.
Did
men
either
see
the
deformity
of
sin
,
Isa.
1.3
.
or
the
beauty
and
excellency
of
holiness
,
they
would
never
delight
in
the
one
,
nor
cry
down
the
other
.
Peter
2
Pet.
2.12
.
tells
you
of
some
that
speak
evil
of
the
things
that
they
understood
not
,
they
did
reprehend
that
which
they
could
not
comprehend
.
Ignorance
is
a
breeding
sin
,
a
mother
sin
,
all
sins
are
seminally
in
ignorance
;
ignorance
is
the
mother
of
all
the
mistakes
,
and
of
all
the
misrule
in
the
world
.
Christ
told
the
Sadduces
,
Mat.
22.29
.
That
they
did
err
not
knowing
the
Scriptures
;
and
so
I
may
say
many
err
in
crying
down
such
signs
and
evidences
of
grace
which
are
bottomed
upon
Scripture
,
because
they
are
ignorant
of
what
the
Scripture
saith
in
the
case
.
But
,
Fifthly
,
The
generality
of
Christians
are
but
Lambs
,
Babes
and
Children
in
grace
,
Isa.
40.11
.
2
Pet.
2.2
,
3.
1
John
2.1
.
the
springs
of
grace
runs
low
in
them
,
their
fears
frequently
over-top
their
faith
,
and
their
strong
passions
and
corruptions
do
often
raise
such
a
dust
and
smoak
in
their
souls
,
that
〈◊〉
they
might
have
all
the
world
,
yea
if
their
salvation
lay
upon
it
,
they
were
not
able
to
discern
the
least
measure
of
grace
in
their
own
souls
.
A
little
grace
is
next
to
none
,
small
things
are
hardly
discerned
;
he
had
need
to
have
a
clear
light
and
good
eyes
,
that
is
to
discern
a
hair
,
a
mote
,
or
an
atome
.
A
little
grace
is
not
discoverable
but
by
a
shining
light
from
above
.
There
are
none
so
full
of
fears
,
and
doubts
,
and
questions
,
and
disputes
,
about
the
truth
of
their
faith
in
Christ
,
and
the
sincerity
of
their
love
to
Christ
,
as
those
that
least
believe
and
least
love
.
The
Kingdom
of
God
in
most
Christians
,
Mark
4.30
,
31
,
32.
is
but
as
a
grain
of
mustard-seed
,
which
is
the
least
of
all
seeds
;
and
therefore
▪
't
is
no
wonder
they
see
it
not
.
The
root
of
the
matter
in
most
Christians
is
but
small
,
and
that
small
root
is
often
covered
over
with
many
sinful
infirmities
and
weaknesses
,
and
therefore
we
are
not
to
look
upon
it
as
a
strange
thing
,
if
we
see
such
Christians
not
sensible
of
the
root
of
the
matter
that
is
in
them
.
Weak
habits
put
forth
such
faint
actions
(
and
with
so
much
interruption
)
that
it
is
not
an
easie
thing
to
discern
whether
they
are
the
products
of
special
or
of
common
grace
.
Now
most
Christians
having
but
small
measures
of
grace
,
holiness
and
sanctification
in
them
;
and
these
small
measures
being
much
obscured
and
buried
under
the
prevalency
of
fears
,
doubts
and
unmortified
lusts
,
can
speak
but
weakly
and
darkly
for
them
;
&
upon
this
ground
they
are
not
fond
of
bringing
in
this
witness
of
sanctification
to
speak
for
them
.
In
civil
Courts
men
are
not
ambitious
to
bring
such
witnesses
to
the
Bar
,
as
can
witnes
but
weakly
&
faintly
in
their
case
.
T
is
so
here
.
Sixthly
,
Satan
is
a
grand
enemy
to
the
peace
,
joy
,
comfort
,
assurance
,
settlement
and
satisfaction
of
every
poor
Christian
;
and
therefore
he
will
leave
no
stone
unturn'd
,
nor
no
means
unattempted
,
Psal.
77.
Psal.
88.
whereby
he
may
keep
them
in
a
low
,
dark
,
unsettled
and
uncomfortable
condition
.
When
once
a
poor
soul
is
brought
over
to
Christ
,
how
does
the
Devil
bestir
himself
to
keep
such
a
soul
so
under
fears
,
doubts
and
bondage
,
as
that
it
may
not
in
the
least
have
an
eye
to
any
thing
that
may
have
a
proper
tendency
to
its
comfort
,
joy
,
assurance
,
peace
or
quiet
.
The
Devil
will
do
all
he
can
to
furnish
such
(
as
ar●●egotten
again
by
the
resurrection
of
Christ
from
the
dead
)
with
all
sorts
of
deadly
weapons
one
of
his
Armoury
to
fight
against
those
Arguments
and
evidences
which
make
for
the
peace
and
comfort
of
their
own
souls
.
He
that
shall
look
seriously
and
impartially
upon
the
subtile
,
close
,
strong
,
2
Sam.
2.19
.
and
rhetorical
arguings
of
many
distressed
Christians
(
above
their
own
natural
parts
)
against
the
peace
,
rest
,
comfort
,
and
settlement
of
their
own
souls
,
may
safely
conclude
,
that
a
hand
of
Joab
,
a
hand
of
Satan
,
yea
a
strong
hand
of
Satan
,
has
been
with
them
.
He
that
shall
please
to
read
the
life
of
Francis
Spira
(
though
he
be
no
great
Philosopher
)
yet
he
may
easily
discern
with
what
subtilty
and
wonderful
.
2
Cor.
11.14
.
Sophistry
Satan
help●
him
to
argue
against
the
pardonableness
of
his
sins
,
and
the
possibility
of
his
salvation
.
Satan
knows
how
to
transform
himself
into
an
Angel
of
light
;
Satan
does
not
alwayes
appear
in
one
and
the
same
fashion
;
but
he
appears
in
as
many
several
shapes
,
fashions
and
changes
,
as
Proteus
did
among
the
Poets
:
To
deceive
some
,
he
has
assumed
a
lightsom
body
,
as
if
he
were
an
Angel
of
heaven
▪
as
if
he
had
been
a
holy
one
,
cloathed
with
the
brightness
of
celestial
glory
.
To
deceive
others
,
he
has
appeared
as
an
Angel
of
light
,
suggesting
such
things
to
them
,
and
injecting
such
things
into
them
,
under
fair
and
specious
shews
and
pretences
of
Religion
,
Piety
,
Zeal
and
Holiness
,
which
have
had
a
direct
tendency
to
the
dishonour
of
God
,
the
wounding
of
Christ
,
the
grieving
of
the
Spirit
,
the
clouding
or
denying
their
evidences
for
heaven
,
the
strangling
of
their
hopes
,
and
the
death
of
all
their
comforts
and
joy
.
But
,
Seventhly
and
lastly
,
Some
Christians
live
under
high
enjoyments
and
singular
manifestations
of
God's
love
to
them
,
they
have
God
every
day
a
shedding
abroad
of
his
love
into
their
hearts
by
the
holy
Ghost
.
Rom.
5.5
.
Psal.
63.2
,
3
,
4.
God
is
every
day
a
filling
their
souls
with
life
,
light
,
love
,
glory
and
liberty
;
Mat.
17.4
.
Christ
every
day
takes
them
up
into
the
Mount
,
and
makes
such
discoveries
of
himself
and
his
glory
to
them
,
that
they
are
ready
frequently
to
cry
out
,
Bonum
est
esse
hic
,
Dan.
9.22
,
23
Cant.
2.6
.
It
is
good
to
be
here
Christ
often
whispers
them
in
the
ear
with
an
,
O
man
,
O
woman
,
greatly
beloved
;
Christ's
left
hand
is
every
day
under
their
heads
,
and
his
right
hand
doth
embrace
them
;
they
sit
down
every
day
under
his
shadow
with
great
delight
,
and
his
fruit
is
sweet
unto
their
taste
;
he
makes
out
every
day
such
sweet
and
clear
manifestations
of
his
admirable
favour
to
their
hearts
,
Psal
63.2
,
3
,
4
,
5.
that
their
souls
are
daily
satisfied
as
with
marrow
and
fatness
.
There
are
some
precious
Christians
(
I
say
not
all
,
Cant.
8.
I
say
not
most
)
who
live
daily
under
singular
glances
of
divine
glory
,
and
who
are
daily
under
the
sensible
embracements
of
God
,
and
who
daily
lye
in
the
bosom
of
the
Father
,
Cant.
1.13
.
and
who
every
night
have
Christ
as
a
bundle
of
myrrh
lying
betwixt
their
breasts
.
Now
these
choice
souls
who
live
daily
in
the
glorious
manifestations
of
the
Spirit
,
and
enjoy
a
little
heaven
on
this
side
heaven
,
these
many
times
are
so
taken
up
with
their
high
communion
with
God
,
with
their
spiritual
enjoyments
,
and
with
their
tastes
of
the
glory
of
that
other
world
,
that
they
do
not
much
mind
such
evidences
as
we
have
had
under
our
consideration
.
And
thus
much
for
the
Reasons
,
why
some
cry
down
Scripture
marks
,
signs
and
evidences
of
grace
,
of
holiness
,
of
sanctification
;
and
why
others
don
't
much
mind
them
,
or
take
any
great
notice
of
them
.
But
,
The
fourth
Proposition
is
this
.
If
this
way
of
trying
our
spiritual
estates
by
holy
and
gracious
qualifications
,
were
not
both
lawful
and
useful
,
then
certainly
the
holy
Spirit
would
never
have
prescribed
it
,
nor
never
have
prest
men
so
earnestly
upon
it
,
as
we
find
he
has
done
in
the
blessed
Scripture
.
Take
a
taste
,
2
Cor.
13.5
.
Examine
your selves
whether
ye
be
in
the
faith
;
Psal.
4.4
.
Vide
Chrysostom
on
the
words
.
Gal.
6.3
,
4.
1
Tim.
6.17
,
18
,
19.
prove
your
own
selves
.
The
precept
is
doubled
,
to
teach
us
to
redouble
our
diligence
in
this
most
needful
,
but
much
neglected
duty
of
self-examination
.
The
final
tryal
of
our
eternal
estates
,
doth
immediately
and
solely
belong
to
the
Court
of
heaven
,
but
the
disquisitive
part
belongs
to
us
.
Here
are
two
emphatical
words
in
the
Greek
;
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
examine
your selves
.
The
word
in
the
general
signifies
to
take
an
experimental
knowledge
of
any
thing
,
that
is
either
uncertain
,
unknown
or
hidden
;
most
men
are
great
strangers
to
God
,
to
Christ
,
to
Scripture
,
and
to
themselves
,
and
therefore
saith
the
Apostle
,
Examine
your selves
.
Now
if
there
were
not
sure
marks
and
infallible
signs
whereby
men
may
certainly
know
what
their
present
estate
is
,
and
how
't
is
like
to
go
with
them
in
another
world
,
the
redoubled
commnad
of
the
Apostle
would
be
in
vain
.
The
second
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
prove
your selves
.
The
original
word
signifies
a
severe
and
diligent
inquisition
into
our selves
,
so
as
to
have
a
full
experience
of
what
is
in
us
.
Doubtless
the
Apostle
would
never
call
again
and
again
upon
us
,
to
try
and
examine
our selves
whether
we
be
in
the
faith
,
if
it
were
not
lawful
to
come
to
the
knowledge
of
our
faith
,
or
of
our
being
in
the
state
of
faithful
Christians
in
a
discursive
way
,
arguing
from
the
effect
to
the
cause
.
So
in
that
,
2
Pet.
1.10
.
Wherefore
the
rather
brethren
,
give
all
diligence
to
make
your
calling
and
election
sure
.
The
Greek
word
translated
give
diligence
,
is
very
emphatical
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
signifies
to
do
a
thing
not
in
an
overly
,
lazy
,
careless
way
,
but
to
do
a
thing
with
industry
,
vigilancy
and
unweariedness
of
spirit
.
Now
it
is
granted
on
all
hands
,
that
election
cannot
be
made
more
sure
in
respect
of
God
or
it self
,
but
only
in
respect
of
us
,
that
we
may
be
more
perswaded
of
it
.
Election
cannot
be
made
more
sure
than
it
is
already
,
for
those
whom
God
hath
elected
shall
be
certainly
glorified
,
but
we
must
make
it
sure
on
our
parts
;
Rom.
8.29.30
.
that
is
,
we
must
labour
to
have
a
real
bottom
and
grounded
assurance
that
we
are
elected
by
God
in
his
eternal
decree
,
to
obtain
life
and
glory
by
Jesus
Christ
.
There
is
a
double
certainty
,
1.
There
is
certitudo
objecti
,
a
certainty
of
the
object
;
so
our
election
is
sure
with
God
,
for
with
him
both
it
and
all
things
are
unchangable
.
2.
There
is
certitudo
subjecti
,
the
certainty
of
the
subject
;
and
so
we
must
make
our
election
sure
to
our selves
in
our
own
hearts
and
consciences
.
Now
the
means
whereby
we
are
to
come
to
this
assurance
,
is
by
adding
grace
to
grace
,
and
by
causing
those
several
graces
to
abound
in
us
.
This
is
the
way
of
wayes
to
make
all
sure
to
us
.
Now
by
these
Scriptures
't
is
most
evident
,
that
we
stand
engaged
to
make
our
election
sure
by
holy
signs
and
marks
.
But
,
The
fifth
Proposition
is
this
.
That
other
precious
Saints
that
are
now
triumphing
in
glory
,
have
pleaded
their
interest
in
God's
love
,
and
their
hopes
of
a
better
life
from
graces
inherent
.
Grace
in
the
working
of
it
,
is
often
compared
to
life
.
Now
,
look
as
natural
life
is
discerned
by
the
actions
thereof
,
as
by
so
many
signs
,
so
also
is
supernatural
life
.
I
'le
only
point
at
some
of
those
Scriptures
among
many
others
,
that
clearly
speak
out
this
truth
;
the
first
Epistle
of
John
,
James
2.17
—
ult.
Job
.
23.10
,
11
,
12.
and
the
whole
31.
Chapter
of
Job
,
Psal.
119.6
.
Isa.
38.2
,
3.
Neh.
1.
ult.
&
13.14
,
&c.
Now
all
these
Scriptures
do
evidently
prove
,
that
the
precious
servants
of
the
Lord
did
take
their
graces
for
precious
signs
and
testimonies
of
God's
love
,
of
their
interest
in
Christ
,
and
thereby
received
much
comfort
,
peace
and
satisfaction
.
And
truly
,
to
deny
the
fruit
growing
upon
the
Tree
to
be
an
evidence
that
the
Tree
is
alive
,
is
to
me
as
unreasonable
as
it
is
absurd
:
Certainly
't
is
one
thing
to
judge
by
our
graces
,
and
another
thing
to
trust
in
our
graces
,
to
make
a
Saviour
of
our
graces
.
There
is
a
great
deal
of
difference
betwixt
declaring
and
deserving
Christians
,
they
may
doubtless
look
to
their
graces
as
evidences
of
their
part
in
Christ
and
salvation
(
and
the
clearer
and
stronger
they
are
,
the
greater
will
be
their
comfort
and
assurance
)
but
not
as
causes
.
No
man
advanced
free
grace
like
Paul
;
no
man
debased
his
own
righteousness
like
Paul
,
he
counted
it
but
dung
and
dross
;
and
no
man
exalted
the
righteousness
of
Christ
like
Paul
,
Phil.
3.6
,
7
,
8
,
9
and
yet
by
this
way
of
signs
he
gathered
much
comfort
and
assurance
,
2
Tim
,
4.7
,
8.
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
,
henceforth
is
laid
up
for
me
a
crown
of
righteousness
.
How
plainly
,
how
fully
doth
he
here
conclude
his
right
to
the
crown
of
life
,
from
his
fighting
a
good
fight
,
his
finishing
his
course
(
in
a
way
of
grace
and
holiness
)
and
his
keeping
the
faith
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
boasting
;
they
boasted
in
the
testimony
of
their
consciences
.
O
the
quiet
and
tranquility
that
arises
from
the
testimony
of
a
mans
sincerity
,
both
in
heart
and
life
.
By
this
great
instance
you
may
clearly
see
,
that
a
Christian
may
greatly
exalt
Christ
,
lift
up
free
grace
,
tread
upon
his
own
righteousness
(
as
to
justification
)
and
at
the
very
same
time
take
comfort
in
his
graces
,
and
in
his
gracious
actings
.
So
in
that
,
2
Cor.
1.12
.
Our
rejoycing
is
this
,
the
testimony
of
a
good
conscience
,
that
in
godly
sincerity
we
have
had
our
conversation
in
the
world
.
His
joy
was
founded
on
the
testimony
of
his
conscience
;
but
from
what
did
his
conscience
testifie
?
from
his
sincere
conversation
.
Again
,
take
that
memorable
instance
of
Job
,
God
hid
his
face
from
him
,
the
arrows
of
the
Almighty
stuck
fast
in
him
,
Satan
was
let
loose
upon
him
,
the
wife
of
his
bosom
proved
a
tempter
to
him
,
a
tormenter
of
him
;
his
most
inward
acquaintance
deserted
him
,
reproached
him
,
and
condemned
him
as
an
hypocrite
;
God
writ
bitter
things
against
him
,
and
made
him
to
possess
the
iniquities
of
his
youth
,
all
was
clouded
above
him
,
and
he
stript
of
all
the
outward
comforts
that
did
once
surround
him
;
so
that
he
had
nothing
left
to
stay
him
,
to
refresh
him
,
to
support
him
,
and
to
be
a
comfort
and
joy
to
him
,
Job
1.8
.
&
2.3
.
but
the
sense
of
his
integrity
,
and
the
evidence
he
had
of
his
own
uprightness
,
his
own
righteousness
,
Job
.
27.5
.
Till
I
die
I
will
not
remove
my
integrity
from
me
.
Ver.
6.
My
righteousness
I
hold
fast
,
and
will
not
let
it
go
;
my
heart
shall
not
reproach
me
so
long
as
I
live
.
Job
was
under
great
afflictions
,
sore
temptations
,
and
deep
desertions
;
now
that
which
was
his
cordial
,
his
bulwark
in
those
sad
times
,
was
the
sense
and
feeling
of
his
own
uprightness
,
his
own
righteousness
;
the
sense
and
feeling
of
the
grace
of
God
in
him
,
kept
him
from
fainting
and
sinking
under
all
his
troubles
.
So
1
Joh.
2.3
.
Hereby
we
know
that
we
know
him
,
if
we
keep
his
commandments
,
&c.
In
these
words
two
things
are
observable
;
First
,
that
where
there
is
a
true
knowledge
of
Christ
,
there
is
an
observation
of
his
commandements
.
Secondly
,
that
by
this
observation
of
his
royal
Law
,
we
may
know
that
our
knowledge
is
sound
and
sincere
.
He
speaks
not
of
a
legal
,
but
of
an
evangelical
keeping
of
his
commandements
.
A
conscionable
and
serious
endeavour
to
walk
in
a
holy
course
of
life
,
according
to
God's
will
revealed
in
his
Word
,
is
a
most
certain
mark
or
evidence
that
we
have
a
saving
knowledge
of
God
,
and
that
we
are
his
children
,
and
heirs
of
glory
.
Such
who
sincerely
desire
,
and
unfeignedly
purpose
,
and
firmly
resolve
,
and
faithfully
endeavour
to
keep
the
commandements
of
God
;
these
do
keep
the
commandements
of
God
evangelically
and
acceptably
in
the
eye
of
God
,
the
account
of
God
.
So
ver.
6.
He
that
saith
he
abideth
in
him
,
ought
himself
also
so
to
walk
,
even
as
he
walked
.
Here
you
may
observe
two
things
;
First
,
that
by
faith
we
are
implanted
into
Christ
.
Secondly
,
that
we
discover
our
implantation
into
Christ
by
our
imitation
of
Christ
.
Such
as
plead
for
sanctification
a
an
evidence
of
justification
,
don't
make
their
graces
causes
of
their
implantation
into
Christ
,
or
of
their
justification
before
the
throne
of
Christ
,
but
they
make
them
testimonies
and
witnesses
to
declare
the
truth
of
their
real
implantation
into
Christ
,
and
of
their
being
justified
before
the
throne
of
Christ
.
So
1
Joh.
3.14
.
We
know
we
are
translated
from
death
to
life
,
because
we
love
the
brethren
.
The
Apostle
makes
this
a
great
sign
of
godliness
to
love
another
godly
man
for
godliness
sake
;
and
the
more
godly
he
is
,
the
more
to
love
him
and
to
delight
in
him
.
Now
mark
,
this
love
of
our
brethren
is
not
a
cause
of
our
translation
from
death
to
life
(
for
the
very
word
translated
,
supposeth
such
a
grace
,
such
a
favour
of
God
as
is
without
us
)
but
a
sign
of
our
translation
from
death
to
life
.
But
of
this
I
have
said
enough
already
;
as
you
may
see
if
you
will
but
read
from
page
189.
to
page
200.
of
this
Book
.
But
,
The
most
ordinary
and
safe
way
of
coming
to
assurance
,
is
the
discoursive
way
in
which
a
believer
from
the
fruits
and
effects
of
grace
infers
he
hath
the
habit
,
and
from
the
habit
concludes
his
j●stification
&
adoption
;
and
as
this
is
a
way
least
subject
to
delusion
,
so
it
is
also
most
suited
to
a
rational
creature
,
whose
way
of
acting
is
by
discourse
and
argumentation
.
The
sixth
Proposition
is
this
.
There
are
many
scores
of
precious
promises
made
over
to
them
that
believe
,
to
them
that
trust
in
the
Lord
,
to
them
that
set
him
up
as
the
great
object
of
their
fear
,
to
them
that
love
him
,
to
them
that
delight
in
him
,
to
them
that
obey
him
,
to
them
that
walk
with
him
,
to
them
that
thirst
after
him
,
to
them
that
suffer
for
him
,
to
them
that
follow
after
him
,
&c.
Now
,
all
these
scores
of
promises
are
made
for
the
support
,
comfort
and
encouragement
of
all
such
Christians
whose
souls
are
bespangled
with
grace
.
But
now
if
we
may
not
lawfully
come
to
the
knowledge
of
our
faith
,
love
,
fear
,
delight
,
obedience
,
&c.
in
a
discoursive
way
,
arguing
from
the
effect
to
the
cause
.
What
support
,
what
comfort
,
what
advantage
shall
a
sincere
Christian
have
by
all
those
scores
of
promissory
places
of
Scripture
?
Doubtless
all
those
scores
of
promises
would
be
as
so
many
Suns
without
light
,
as
so
many
springs
without
water
,
as
so
many
breasts
without
milk
,
and
as
so
many
bodies
without
souls
,
to
all
gracious
Christians
,
were
it
not
lawful
for
them
to
form
up
such
a
practical
syllogism
as
this
is
,
viz.
The
Scripture
doth
plainly
and
fully
declare
,
that
he
that
believeth
,
feareth
,
loveth
,
obeyeth
,
&c.
is
blessed
,
and
shall
be
happy
for
ever
.
But
I
am
such
a
one
that
doth
believe
,
fear
,
love
,
obey
,
&c.
therefore
I
am
blessed
,
and
shall
be
happy
for
ever
.
Now
although
it
must
be
granted
that
the
major
of
this
Proposition
is
Scripture
,
yet
the
assumption
is
from
experience
,
and
therefore
a
godly
man
being
assisted
therein
by
the
holy
Ghost
,
may
safely
draw
the
conclusion
as
undeniable
.
O
that
you
would
seriously
consider
,
how
little
would
be
the
difference
(
should
you
shut
out
this
discoursive
way
)
betwixt
a
man
and
a
beast
,
if
a
man
should
assent
to
a
thing
unknown
through
an
instinct
and
impression
,
and
should
to
one
who
asks
him
a
reason
of
his
perswasion
,
be
able
to
return
no
other
answer
but
this
;
I
am
perswaded
because
I
am
perswaded
.
But
,
The
seventh
Proposition
is
this
.
That
the
Scripture
giveth
many
signs
and
symptoms
of
grace
;
so
that
if
a
man
cannot
find
all
,
yet
if
he
discover
some
,
yea
but
one
,
he
may
safely
conclude
,
that
all
the
rest
are
there
;
he
who
hath
but
one
in
truth
of
the
forementioned
characters
in
this
book
,
hath
seminally
all
;
he
who
hath
one
link
of
the
golden
chain
,
hath
the
whole
chain
.
Look
,
as
he
who
hath
one
grace
in
truth
,
hath
every
grace
in
truth
,
though
he
doth
not
see
every
grace
shining
in
his
soul
;
so
he
that
hath
in
truth
any
one
evidence
of
grace
in
his
soul
,
he
hath
virtually
all
.
And
,
O
that
all
weak
,
dark
,
doubting
Christians
,
would
seriously
and
frequently
ponder
upon
this
Proposition
,
for
it
may
be
a
staff
to
uphold
them
,
and
a
cordial
to
comfort
them
under
all
their
fears
and
faintings
.
But
,
The
eighth
Proposition
is
this
.
Without
the
light
of
the
holy
Ghost
our
graces
shine
not
;
our
graces
are
only
the
means
by
which
our
condition
is
known
to
us
;
Rom.
9.2
.
the
efficient
cause
of
this
knowledge
,
is
the
Spirit
illustrating
our
graces
and
making
them
visible
,
and
so
helping
us
to
conclude
from
them
,
1
Cor.
2.12
.
Now
we
have
received
not
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
freely
given
to
us
of
God
.
Our
graces
,
our
sanctification
,
as
well
as
our
election
,
vocation
,
justification
and
glorification
,
are
freely
given
to
us
of
God
;
and
the
Spirit
of
God
is
given
as
well
to
discover
the
one
as
the
other
to
us
.
Mark
,
the
things
freely
given
us
may
be
received
by
us
,
and
yet
the
receit
of
them
not
known
to
us
;
therefore
the
Spirit
for
our
further
consolation
doth
(
as
it
were
)
put
his
hand
and
seal
to
our
receits
,
Eph.
4.30
.
whence
he
is
said
to
seal
us
up
unto
the
day
of
redemption
.
The
graces
of
the
Spirit
are
a
real
earnest
of
the
Spirit
,
yet
they
are
not
alwayes
an
evidential
earnest
;
therefore
an
earnest
is
often
superadded
to
our
graces
.
For
ever
remember
these
few
hints
;
1.
That
it
is
the
work
of
the
Spirit
to
plant
grace
in
the
soul
.
2.
That
it
is
the
work
of
the
Spirit
to
act
and
exercise
the
graces
that
he
has
planted
there
.
3.
That
it
is
the
work
of
the
Spirit
to
shine
upon
those
graces
that
he
has
planted
in
the
soul
,
and
to
cause
the
soul
to
see
and
feel
what
he
has
wrote
.
4.
That
it
is
the
work
of
the
Spirit
to
raise
springs
of
comfort
and
joy
in
the
soul
,
upon
the
discovery
of
that
grace
which
he
has
wrote
in
the
soul
.
O
Christians
,
till
the
Spirit
of
the
Lord
shine
upon
your
graces
,
Job
33.
you
will
still
be
in
the
dark
.
'T
is
only
God's
own
Interpreter
that
must
shew
a
man
his
righteousness
.
When
the
holy
Ghost
shines
upon
a
Christians
graces
,
then
a
Christian
finds
the
springs
of
comfort
to
rise
in
his
soul
,
and
then
he
finds
the
greatest
serenity
and
calmness
in
his
spirit
.
O
Sirs
!
no
man
can
by
any
natural
light
or
evidence
in
him
,
come
to
be
assured
of
the
grace
wrought
in
his
soul
.
Look
,
as
no
man
can
see
the
Sun
but
in
the
light
of
the
Sun
;
so
no
man
can
see
the
graces
of
the
Spirit
but
in
the
light
of
the
Spirit
.
1
Joh.
5.13
.
A
man
may
have
grace
,
and
not
see
it
;
he
may
be
in
a
state
of
grace
and
not
know
it
;
as
the
child
lives
in
the
womb
but
don't
perceive
it
,
is
heir
to
a
crown
but
don't
know
it
.
Isa.
50.10
.
Rom.
8.13
.
O!
till
the
Spirit
shines
upon
his
own
work
,
a
child
of
light
may
walk
in
darkness
and
see
no
light
.
Look
,
as
no
man
can
subdue
his
sins
but
by
the
power
of
the
Spirit
;
so
no
man
can
see
his
graces
but
in
the
light
of
the
Spirit
.
The
confidence
that
a
believer
hath
of
the
truth
of
grace
wrought
in
him
,
springs
more
from
the
Spirits
removing
his
slavish
fears
,
and
answering
his
doubts
,
and
shining
upon
his
graces
,
and
supporting
his
soul
,
than
it
does
from
that
excellency
and
beauty
of
grace
which
shines
in
him
.
A
man
may
read
the
promises
over
and
over
a
thousand
times
,
and
yet
never
be
affected
,
delighted
or
taken
with
them
,
till
the
Spirit
of
the
Lord
set
them
home
upon
his
soul
.
And
a
man
may
read
the
threatnings
over
and
over
a
thousand
times
,
and
yet
never
startle
nor
tremble
,
though
he
knows
himself
guilty
of
those
very
sins
against
which
the
threatnings
are
denounced
,
till
the
Spirit
of
the
Lord
sets
home
the
threatnings
in
power
upon
his
conscience
;
and
then
every
threatning
will
be
like
the
hand-writing
upon
the
wall
,
which
will
cause
his
countenance
to
be
changed
,
and
his
thoughts
to
be
troubled
,
Dan.
5.6
,
7.
and
his
joynts
to
be
loosed
,
and
his
knees
to
be
dashed
one
against
another
.
It
is
just
so
in
the
matter
of
our
graces
,
and
gracious
evidences
,
till
the
holy
Spirit
shine
upon
them
,
till
in
the
light
of
the
Spirit
we
come
to
see
them
,
they
won't
be
witnessing
,
comforting
and
refreshing
to
us
;
and
therefore
let
not
the
pious
Reader
think
,
that
by
the
strength
of
his
natural
light
he
shall
ever
attain
to
know
the
certainty
of
that
grace
which
is
in
his
soul
,
but
let
him
rather
beg
hard
of
God
for
his
holy
Spirit
,
and
that
his
Spirit
may
shine
upon
that
good
work
which
he
hath
begun
in
him
,
that
so
he
may
be
perswaded
,
assured
and
comforted
.
Without
the
light
of
the
Spirit
,
the
work
of
the
Spirit
can't
be
seen
,
no
more
than
a
book
written
in
the
fairest
hand
or
print
,
can
be
seen
without
light
to
see
it
or
read
it
by
.
But
,
The
ninth
Proposition
is
this
.
Sincere
Christians
may
safely
and
groundedly
rejoyce
,
Most
Christians
by
experience
find
that
their
assurance
and
joy
rises
and
falls
as
grace
and
holiness
,
and
as
the
evidences
of
grace
and
holiness
rise
and
fall
in
their
souls
.
delight
and
take
comfort
in
those
graces
,
or
in
those
divine
qualities
,
which
in
the
light
of
the
Spirit
they
see
and
know
are
wrote
in
their
souls
.
I
don't
say
that
a
Christian
should
build
the
comfort
of
his
justification
upon
his
graces
,
or
that
he
should
rest
on
his
graces
,
or
trust
to
his
graces
,
or
make
a
Saviour
of
his
graces
,
for
this
would
be
such
a
piece
of
Pharisaical
Popery
,
as
is
justly
to
be
detested
and
abhorred
by
all
that
love
Christ
,
or
are
looking
towards
heaven
:
But
this
I
say
,
a
Christian
may
make
several
uses
of
his
graces
,
he
may
safly
look
upon
his
graces
as
so
many
evidences
of
Christ's
dwelling
in
him
,
and
he
may
look
upon
his
graces
as
so
many
heavenly
bracelets
,
or
as
so
many
love
tokens
from
God
in
which
he
may
safely
rejoyce
.
The
gracious
evidences
that
I
have
laid
down
in
this
Treatise
,
are
blessed
symptoms
of
salvation
,
and
therefore
to
rejoyce
in
them
,
can
be
no
transgression
of
any
royal
Law
of
heaven
.
He
that
can
experimentally
subscribe
to
any
of
the
gracious
evidences
that
are
laid
down
in
this
Book
,
has
such
a
fair
certificate
to
shew
for
heaven
,
that
no
wicked
man
or
hypocrite
under
heaven
has
the
like
to
shew
;
and
why
such
a
man
should
not
rejoyce
in
such
a
certificate
,
I
can't
at
present
see
.
I
may
and
ought
to
rejoyce
in
the
works
of
Creation
:
O!
how
much
more
then
ought
I
to
rejoyce
in
the
work
of
Renovation
,
in
the
work
of
sanctification
,
which
does
so
infinitely
transcend
the
work
of
Creation
?
I
may
and
ought
to
rejoyce
in
my
natural
life
,
health
,
strength
,
beauty
;
and
why
then
should
I
not
rejoyce
in
grace
and
holiness
,
which
is
the
life
,
health
,
strength
and
beauty
of
my
soul
?
Cant.
4.9
.
Christ
delights
in
the
graces
of
his
people
.
Thou
hast
ravished
my
heart
,
(
or
thou
hast
behearted
me
,
as
the
Hebrew
runs
)
my
sister
,
my
spouse
;
thou
hast
ravished
my
heart
with
one
of
thine
eyes
,
(
or
with
one
glance
of
thine
eyes
,
as
some
read
it
)
with
one
chain
of
thy
neck
.
The
eye
of
faith
,
say
some
;
the
eye
of
love
,
say
others
:
The
chain
of
obedience
,
say
some
;
the
chain
of
spiritual
graces
,
say
others
,
ravished
Christ's
heart
;
the
one
eye
of
faith
,
the
one
chain
of
obedience
,
unhearted
Christ
,
wounded
Christ
;
this
one
eye
,
this
one
chain
robbed
Christ
of
his
heart
,
and
laid
the
Spouse
in
the
room
of
it
.
Now
,
shall
Christ's
heart
be
ravished
with
his
childrens
graces
,
and
shall
not
their
hearts
be
ravished
and
delighted
with
those
very
graces
that
ravish
Christ's
own
heart
?
I
may
,
yea
I
ought
to
rejoyce
in
the
graces
of
others
;
1
Thes.
1
,
●
,
3
,
4
,
5.
2
Thes.
1.3
,
4.
and
why
then
not
in
my
own
?
I
may
,
yea
I
ought
to
rejoyce
in
others
outward
mercies
,
and
in
my
own
outward
mercies
.
O!
how
much
more
then
ought
I
to
rejoyce
in
the
saving
and
distinguishing
graces
of
the
Spirit
,
especially
when
I
consider
,
that
the
least
dram
of
grace
is
more
worth
than
ten
thousand
thousand
worlds
,
Hab.
3.18
.
Gal.
6.14
.
Phil.
3.3
.
as
every
awakened
conscience
will
tell
you
when
they
come
to
dye
.
Mark
,
firstly
,
mostly
and
chiefly
a
Christian
is
to
rejoyce
in
God
and
Christ
;
but
secondarily
and
subordinately
he
may
rejoyce
in
those
graces
,
and
in
those
gracious
evidences
that
God
has
given
into
his
soul
:
Firstly
,
mostly
and
chiefly
a
Wife
is
to
rejoyce
in
the
person
of
her
Husband
,
but
secondarily
,
subordinately
she
may
rejoyce
in
the
bracelets
,
in
the
ear-rings
,
in
the
jewels
,
in
the
gold
chains
that
are
given
her
by
her
Husband
.
But
,
The
tenth
Proposition
is
this
,
viz.
That
that
assurance
that
the
people
of
God
may
rise
to
by
the
sight
of
their
graces
,
and
upon
the
sight
of
their
gracious
evidences
in
the
light
of
the
spirit
,
is
not
so
clear
,
and
bright
,
and
high
,
and
full
,
a
that
it
utterly
excludes
all
fears
,
doubtings
,
conflicts
,
1
Cor.
13.12
.
Phil.
3.12
,
13
,
14.
or
spiritual
agonies
.
Our
knowledge
of
God
,
of
Christ
,
of
our selves
,
and
of
the
blessed
Scripture
,
which
is
the
Rule
of
tryal
,
is
imperfect
in
this
life
.
And
how
then
can
our
assurance
be
perfect
?
David
,
a
man
eminent
in
grace
and
holiness
,
had
his
up-hills
and
his
down-hills
,
his
Summer
days
and
his
Winter
nights
.
Psal
73.25
.
Psal.
42.5
,
11.
Now
you
shall
have
him
upon
the
Mountains
singing
and
saying
,
The
Lord
is
my
portion
;
and
presently
you
shall
have
him
in
the
Valleys
,
sighing
and
saying
,
Wh●
art
thou
cast
down
,
O
my
soul
;
why
art
thou
disquieted
within
me
?
Job
3.
Psal.
77.
Psal.
88.
The
same
is
evident
in
Job
,
Heman
and
Asaph
.
Such
an
assurance
as
shall
exclude
all
fears
,
doubts
,
conflicts
,
agonies
,
i●
very
desirable
on
earth
,
but
shall
never
be
obtained
till
we
come
to
heaven
.
The
grievous
assaults
of
Satan
,
the
power
of
unbelief
,
and
the
prevalency
of
other
corruptions
in
a
Christians
heart
,
may
be
such
as
may
shake
(
I
don't
say
overturn
)
that
assurance
which
a
Christian
may
gather
from
the
sight
and
evidence
of
his
graces
in
the
light
of
the
spirit
.
Gal.
5.17
.
The
flesh
lusteth
as
well
against
the
spirit
as
it
is
a
spirit
of
consolation
,
as
it
lusteth
against
the
spirit
as
it
is
a
spirit
of
sanctification
;
and
therefore
such
an
assurance
as
shall
exclude
all
sorts
and
degrees
of
fears
and
doubts
,
Doubting
is
not
a
vertue
,
as
the
Papists
would
make
us
believe
,
but
't
is
a
fruit
of
the
flesh
,
and
a
thing
most
contrary
and
opposite
to
the
nature
of
faith
,
Jam.
1.5
.
Mat.
21.21
.
&
13.31
.
And
therefore
Christians
should
pray
hard
to
be
rid
of
their
doubts
.
is
not
attainable
in
this
life
;
whilst
we
are
in
this
old
world
we
shall
have
water
with
our
wine
,
gall
with
our
honey
,
and
some
clouds
with
our
brightest
Sun-shiny
dayes
,
&c.
Most
Christians
think
,
that
as
long
as
they
have
any
doubtings
they
have
no
assurance
;
but
they
consider
not
that
there
are
many
degrees
of
infalible
certainty
,
below
a
perfect
or
an
undoubting
certainty
:
Doubtless
some
darkness
,
more
or
less
,
will
overspread
the
face
of
every
Christians
soul
,
and
unbelief
in
one
degree
or
another
will
be
making
head
against
their
faith
;
and
hypocrisie
in
one
degree
or
another
will
be
making
head
against
sincerity
,
and
pride
in
one
degree
or
another
will
be
making
head
against
humility
,
and
passion
in
one
degree
or
another
will
be
making
head
against
meekness
,
and
earthly-mindedness
in
one
degree
or
another
will
be
making
head
against
heavenly-mindedness
,
&c.
yet
as
long
as
a
Christian
has
the
sight
of
his
graces
or
his
gracious
evidences
,
he
may
and
ought
to
walk
in
much
peace
,
comfort
and
joy
.
Such
Christians
as
are
resolved
to
lye
down
in
sorrow
,
till
they
have
attained
to
a
perfect
assurance
,
must
resolve
to
lye
down
in
sorrow
till
they
come
to
lay
down
their
heads
in
the
dust
.
Our
graces
are
imperfect
,
and
therefore
that
assurance
that
arises
from
the
sight
and
evidence
of
them
,
must
needs
be
imperfect
;
1
Thes.
3.10
.
perfect
signs
of
grace
can
never
spring
from
imperfect
grace
.
Now
,
if
this
were
seriously
apprehended
,
studied
and
minded
by
many
weak
Christians
,
they
would
not
at
every
turn
call
their
spiritual
estates
into
question
as
they
do
,
because
they
find
some
seeds
and
stirrings
of
pride
,
hypocrisie
,
vain-glory
,
and
other
sinful
humours
and
passions
working
in
them
.
But
,
The
eleventh
Proposition
is
this
,
viz.
When
all
your
signs
and
evidences
of
the
happiness
and
blessedness
of
your
condition
fails
you
,
and
are
so
clouded
,
obscured
,
darkned
and
blotted
,
that
you
can't
read
them
,
that
you
can't
take
any
comfort
from
them
,
then
it
highly
concerns
you
to
keep
up
high
,
and
precious
,
and
honourable
thoughts
of
God
,
of
Christ
,
of
his
word
,
and
of
his
wayes
in
your
souls
.
Psal.
97.2
.
Cant.
5.6
,
7.
When
Christ
was
withdrawn
from
his
Spouse
,
and
when
the
watchmen
that
went
about
the
City
had
smote
her
and
wounded
her
,
and
when
the
keepers
of
the
walls
had
took
away
her
vail
from
her
,
yet
then
she
keeps
up
in
heart
very
high
,
precious
and
honourable
thoughts
of
Christ
,
Ver.
10.
My
beloved
is
white
and
ruddy
,
the
chiefest
among
ten
thousand
.
Ver.
16.
His
mouth
is
most
sweet
,
and
he
is
altogether
lovely
;
or
his
mouth
is
sweetnesses
,
and
he
is
altogether
desirablenesses
,
or
all
of
him
is
desires
,
or
he
is
wholly
desirable
.
Here
she
breaks
off
her
praises
in
a
general
Elogy
,
which
no
words
can
express
enough
.
Alas
!
saith
the
Spouse
,
I
want
words
to
express
how
sweet
,
how
lovely
,
how
comely
,
how
desirable
,
how
eminent
,
and
how
excellent
Christ
is
in
my
eye
,
and
to
my
soul
;
Hag.
2.8
.
he
is
the
desire
of
all
Nations
(
de
jure
)
and
all
that
is
perfect
in
heaven
or
earth
,
is
but
a
dim
shadow
of
his
excellency
and
glory
.
Where
Christ
is
there
is
heaven
;
heaven
it self
in
the
Spouse's
eyes
,
without
Christ
,
would
be
but
a
low
little
thing
.
The
Spouse
looks
upon
Christ
as
the
sparkling
Diamond
in
the
ring
of
glory
.
So
David
when
he
was
wofully
clouded
and
benighted
,
when
all
was
dark
within
him
,
and
dark
about
him
,
and
dark
over
him
,
Psal.
73.
Verily
I
have
cleansed
my
heart
in
vain
,
See
Psal.
77.
&
Psal.
88.
1
Sam.
30.6
.
and
washed
my
hands
in
innocency
.
Ver.
21.
My
heart
was
grieved
,
and
I
was
pricked
in
my
reins
.
Ver.
22.
I
was
as
a
beast
before
thee
;
or
I
was
as
a
great
beast
,
or
as
many
beasts
in
one
,
as
the
Hebrew
word
Behemoth
imports
.
Ver.
26.
My
flesh
and
my
heart
faileth
;
that
is
,
my
outward
man
and
my
inward
man
faileth
me
.
And
yet
mark
,
at
this
very
time
,
when
the
Psalmist
was
thus
overcast
,
he
keeps
up
in
him
very
high
,
precious
and
honourable
thoughts
of
God
,
Ver.
1.
Truly
God
is
good
to
Israel
,
even
to
such
as
are
of
a
clean
heart
.
Ver.
23.
Nevertheless
,
I
am
continually
with
thee
,
thou
hast
holden
me
by
my
right
hand
.
Ver.
24.
Thou
shalt
guide
me
with
thy
counsel
,
and
afterward
receive
me
to
glory
.
Ver.
25.
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
.
Ver.
26.
God
is
the
strength
(
or
rock
)
of
my
heart
,
and
my
portion
for
ever
.
Ver.
28.
It
is
good
for
me
to
draw
near
to
God
.
So
the
Church
in
that
,
Micah
7.
When
God
had
hid
his
face
from
her
.
Ver.
7.
When
she
sate
in
darkness
.
Ver.
8.
When
she
was
under
the
indignation
of
the
Lord
.
Ver.
9.
When
the
righteous
man
was
perished
,
and
there
was
none
upright
among
men
.
Ver.
2.
And
when
her
enemies
rejoyced
,
insulted
and
triumphed
over
her
.
Ver.
8.
&
ver.
10.
Yet
now
,
even
now
,
she
keeps
up
in
her
soul
very
high
,
precious
and
honourable
thoughts
of
the
Lord
.
Ver.
7.
My
God
will
hear
me
.
Ver.
8.
When
I
fall
,
I
shall
arise
;
when
I
sit
in
darkness
,
the
Lord
shall
be
a
light
unto
me
.
Ver.
9.
He
will
bring
me
forth
to
the
light
,
and
I
shall
behold
his
righteousness
.
I
might
give
you
twenty
more
instances
,
but
enough
is
as
good
as
a
feast
.
Dear
Christians
,
when
your
graces
are
not
transparent
,
when
your
evidences
for
heaven
are
blotted
,
and
when
the
face
of
God
is
clouded
,
O
then
keep
up
in
your
hearts
high
,
precious
and
honourable
thoughts
of
God
and
Christ
,
and
of
his
Word
and
wayes
,
Acts
27.20
.
&c.
When
your
Sun
of
righteousness
is
set
in
a
cloud
,
when
great
darkness
is
upon
your
spirits
,
when
all
Moon-light
,
and
Star-light
of
your
graces
and
gracious
evidences
fails
you
,
Psal.
22.3
.
yet
then
say
with
David
,
Thou
art
holy
,
O
thou
that
inhabitest
the
praises
of
Israel
;
and
with
Ezra
,
Thou
hast
punished
me
less
than
mine
iniquities
deserve
;
Ezra
9.13
.
Neh.
9.33
.
and
with
Nehemiah
,
Howbeit
,
thou
art
just
in
all
that
is
brought
upon
us
,
for
thou
hast
done
right
,
but
we
have
done
wickedly
;
and
with
the
Church
,
The
Lord
is
righteous
.
Lam.
1.18
.
In
the
darkest
night
,
and
under
your
deepest
soul-distresses
,
say
,
Well
,
if
I
perish
,
if
I
should
miscarry
for
ever
,
yet
I
will
maintain
and
keep
up
in
my
heart
high
,
and
precious
,
and
honourable
thoughts
of
God
and
Christ
:
Say
,
well
,
though
my
graces
are
obscured
,
and
my
evidences
for
heaven
are
blurred
and
soyled
,
yet
I
shall
to
my
last
breath
,
say
the
Lord
is
good
,
and
his
Word
is
good
,
and
his
wayes
are
good
;
yea
,
though
he
should
slay
me
,
yet
I
will
trust
in
him
,
Job
13.15
.
and
entertain
noble
and
glorious
thoughts
of
him
.
This
is
the
way
of
wayes
to
have
your
graces
cleared
and
strengthned
,
your
evidences
brightned
,
your
comforts
restored
,
and
your
assurance
confirmed
.
But
,
The
twelfth
Proposition
is
this
,
viz.
That
it
is
the
great
duty
and
concernment
of
Christians
to
keep
the
evidences
of
their
gracious
and
happy
condition
,
alwayes
bright
and
shining
;
Christians
should
make
conscience
of
blurring
and
disfiguring
the
golden
characters
of
grace
in
their
souls
.
The
least
character
of
grace
in
the
soul
,
is
more
worth
than
all
the
gold
of
Ophir
,
yea
more
worth
than
ten
thousand
thousand
worlds
;
Eph.
4.30
.
Psal.
51.11
,
12
and
therefore
every
gracious
Christian
should
be
marvellous
careful
,
that
he
does
not
by
wilful
omissions
or
sinful
commissions
,
cloud
,
dim
or
darken
the
least
character
of
grace
;
such
as
blot
or
lose
their
evidences
for
heaven
,
they
lose
the
comfort
of
their
lives
in
this
world
.
Satans
master-piece
is
first
to
work
Christians
to
blot
and
blur
their
evidences
for
glory
,
by
committing
this
or
that
hainous
sin
;
and
then
his
next
work
is
to
rob
them
of
their
evidences
for
glory
,
that
so
though
at
the
long
run
they
may
get
safe
to
heaven
,
that
yet
Jacob
like
they
may
go
halting
and
mourning
to
their
graves
.
Satan
knows
,
that
whilst
a
Christians
evidences
are
bright
and
shining
,
a
Christian
is
temptation-proof
.
Satan
may
tempt
him
,
but
he
can't
conquer
him
;
he
may
assault
him
,
but
he
can't
vanquish
him
.
Satan
knows
,
that
whilst
a
Christians
evidences
for
heaven
are
bright
and
shining
,
no
afflictions
can
sink
him
,
nor
no
opposition
shake
him
,
nor
no
persecution
discourage
him
,
nor
no
outward
wants
perplex
him
;
and
therefore
he
will
use
all
his
power
and
policy
,
all
his
arts
,
crafts
and
parts
,
to
draw
poor
Christians
to
blot
and
blur
their
evidences
for
glory
.
Satan
knows
,
that
a
man
may
lose
one
friend
,
and
easily
get
another
,
lose
his
Trade
in
one
place
,
and
soon
get
a
Trade
in
another
place
;
lose
health
and
get
it
,
lose
an
estate
and
get
an
estate
,
&c.
But
if
he
loses
his
evidences
for
heaven
,
he
knows
it
will
cost
him
many
a
prayer
,
and
many
a
sigh
,
and
many
a
groan
,
and
many
a
tear
,
and
many
a
sad
complaint
,
before
he
recovers
his
lost
evidences
;
and
therefore
his
grand
design
is
to
plunder
a
Christian
of
his
evidences
for
heaven
.
O
Sirs
!
keep
but
your
evidences
for
heaven
alwayes
bright
and
shining
,
and
then
heavy
afflictions
will
be
light
,
and
long
afflictions
will
be
short
,
2
Cor.
4.16
,
17
,
18.
and
bitter
afflictions
will
be
sweet
;
and
then
every
evidence
fainly
written
in
your
hearts
,
will
be
a
living
comfort
to
you
in
a
dying
hour
.
When
the
tokens
of
death
are
upon
your
bodies
,
and
you
shall
see
the
lively
characters
of
grace
shining
in
your
souls
,
Luke
2.29
.
you
will
then
cry
out
with
old
Simeon
,
Lord
,
now
let
thy
servant
depart
in
peace
;
and
with
the
Spouse
,
Make
hast
my
beloved
,
Cant.
8.
ult.
and
be
like
to
a
Roe
,
or
to
a
young
Hart
upon
the
mountains
of
spices
;
Rev.
22.20
.
Phil.
1.23
.
and
with
the
Bride
,
Come
Lord
Jesus
,
come
quickly
;
and
with
Paul
,
I
desire
to
be
dissolved
and
to
be
with
Christ
.
When
a
man's
evidences
for
heaven
are
either
lost
or
blotted
and
blur'd
,
then
he
will
be
ready
to
cry
out
wi●h
David
,
O
spare
me
yet
a
little
,
that
I
may
recover
strength
before
I
go
hence
and
be
seen
no
more
;
Isa.
38.3
.
and
with
Hezekiah
,
to
turn
his
face
to
the
wall
and
weep
.
There
are
four
things
that
above
all
others
a
Christian
should
labour
to
keep
;
1.
Christ
.
2.
His
own
heart
.
3.
The
Word
.
4.
His
evidences
for
heaven
,
bright
and
shining
.
But
,
The
thirteenth
Proposition
is
this
,
viz.
It
is
the
high
concernment
of
every
Christian
,
either
when
he
is
in
the
dark
,
or
when
his
graces
shine
brightest
,
and
when
his
evidences
for
heaven
are
clearest
,
and
his
springs
of
comfort
rise
highest
,
then
to
have
his
heart
and
the
eye
of
his
faith
most
firmly
fixt
upon
these
three
royal
Forts
,
or
these
five
Cities
or
refuge
.
It
must
be
granted
,
that
though
our
graces
are
our
best
jewels
,
yet
they
are
imperfect
,
and
do
not
give
out
their
full
lustre
;
they
are
like
the
Moon
,
which
when
it
shines
brightest
hath
her
dark
spots
;
and
therefore
a
Christian
had
need
have
his
eye
,
his
heart
fixt
upon
the
five
following
royal
Forts
.
You
know
in
time
of
War
there
are
the
outworks
,
and
there
are
the
royal
Forts
:
Now
,
when
the
Soldiers
are
beaten
out
of
their
out-works
,
they
retire
to
the
royal
Forts
,
and
there
they
are
safe
,
and
then
they
cast
up
their
caps
and
bid
defiance
to
their
proudest
enemies
.
Now
,
our
graces
and
our
gracious
evidences
,
they
are
our
out-works
;
and
from
these
we
may
be
beaten
in
a
day
of
desertion
and
temptation
,
&c.
Now
if
we
make
our
retreat
to
the
five
following
royal
Forts
,
we
may
in
a
holy
sence
cast
up
our
caps
,
and
bid
defiance
to
an
host
of
Devils
,
yea
to
all
the
powers
of
darkness
.
Qu.
But
Sir
,
Pray
let
us
know
which
are
these
Royal
Forts
.
Ans.
They
are
these
three
that
follow
.
The
first
is
the
free
,
rich
,
infinite
,
soveraign
and
glorious
grace
of
God
.
Gen.
6.8
.
Exod.
19.5
.
Eph
1.5
,
6
,
7.
1
Tim.
1.13
,
14
,
15
,
16.
The
grace
of
our
Lord
was
exceeding
abundant
.
The
original
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
over
full
,
redundant
,
more
than
enough
,
more
than
might
serve
the
turn
for
him
,
who
was
the
greatest
of
sinners
.
By
free-grace
you
are
to
understand
the
gracious
good
will
or
favour
of
God
,
whereby
he
is
pleased
of
his
own
free
love
to
chuse
and
accept
of
some
in
Christ
for
his
own
,
This
we
call
first
grace
,
because
it
is
the
fountain
of
all
other
grace
,
and
the
springs
from
whence
they
flow
;
and
it
's
therefore
called
grace
,
because
it
makes
a
man
gracious
with
God
.
Now
mark
,
there
have
been
many
Christians
who
have
had
no
assurance
of
the
love
of
God
,
no
sight
of
their
interest
in
Christ
,
no
sealing
of
the
spirit
,
nor
no
one
clear
evidence
of
grace
,
that
they
durst
rest
the
weight
of
their
souls
upon
;
nor
no
one
promise
in
the
whole
Book
of
God
that
they
durst
apply
or
rest
upon
,
who
yet
daily
casting
or
rowling
themselves
,
their
souls
,
and
their
everlasting
concernments
,
upon
the
infinite
,
free
,
rich
and
soveraign
grace
of
God
in
Christ
,
have
found
some
tolerable
peace
,
comfort
and
refreshment
in
such
a
practise
all
their
dayes
.
A
Christian
may
lose
the
sight
of
his
graces
,
and
the
evidences
of
his
gracious
estate
;
he
may
be
so
much
in
the
dark
,
he
may
be
so
much
benighted
and
bewildered
in
his
spirit
,
that
there
may
be
no
way
under
heaven
left
to
him
to
enjoy
peace
,
comfort
,
rest
,
quiet
,
settlement
or
contentment
,
but
by
casting
or
rowling
of
his
soul
upon
the
free
,
rich
,
infinite
and
soveraign
grace
of
God
in
Christ
;
and
here
casting
anchor
,
the
poor
bewildered
,
deserted
,
tempted
,
Isa.
50.10
.
tossed
soul
may
be
safe
and
at
rest
.
The
free
love
and
favour
of
God
will
be
a
lamp
to
the
soul
in
the
darkest
night
,
Psal.
4.6
.
Socrates
prized
the
Kings
countenance
above
his
coyn
.
What
is
then
the
countenance
of
a
God
,
to
a
gracious
soul
?
it
will
be
a
sweet
lump
that
will
sweeten
the
bitterest
cup
,
it
will
be
a
singular
cordial
against
all
faintings
,
it
will
be
armour
of
proof
against
all
temptations
,
it
will
be
an
everlasting
arm
to
you
under
all
afflictions
,
it
will
be
a
Sun
and
a
shield
to
you
in
every
condition
,
Psal.
80.3
.
Cause
thy
face
to
shine
,
and
we
shall
be
saved
.
Divine
favour
is
that
pearl
of
price
that
is
most
desirable
,
Dan.
9.17
.
The
Lord
make
his
face
to
shine
upon
his
sanctuary
that
is
desolate
,
for
the
Lords
sake
.
Numb.
6.24
.
The
Lord
make
his
face
to
shine
upon
you
,
and
be
gracious
to
you
.
Psal.
67.1
.
God
be
merciful
to
you
,
and
bless
you
,
and
cause
his
face
to
shine
upon
you
.
Job
2.4
.
Life
is
a
very
desirable
thing
,
skin
for
skin
,
yea
all
that
a
man
hath
will
he
give
for
his
life
;
and
yet
the
loving
kindness
of
God
is
better
than
life
,
Psal.
63.
Thy
loving
kindness
is
better
than
life
.
The
Hebrew
word
is
Chajim
,
lives
;
to
note
that
the
loving
kindness
of
God
is
better
than
many
lives
,
yea
than
all
lives
,
and
the
revenues
of
life
,
put
many
lives
together
,
put
all
lives
together
;
and
yet
there
is
more
excellency
in
the
least
discovery
of
divine
love
than
in
them
all
.
Many
a
man
has
been
weary
of
his
life
,
but
who
have
ever
been
weary
of
divine
love
?
Dear
Christians
,
are
your
graces
or
gracious
evidences
shining
and
sparkling
?
O
then
solace
your selves
mostly
in
the
free
love
and
favour
of
God
;
for
in
his
free
favour
lyes
the
life
of
your
souls
,
the
life
of
your
graces
,
the
life
of
your
comforts
,
yea
in
his
free
favour
your
all
is
bound
up
.
If
your
graces
or
evidences
are
so
clouded
and
darkned
,
that
you
are
in
a
stormy
day
beat
out
of
your
out-works
:
O
now
run
to
the
free
grace
and
favour
of
God
,
as
to
your
Royal
Fort
,
as
to
your
strong
Tower
,
as
to
your
City
of
Refuge
,
where
you
may
be
safe
and
happy
for
ever
.
In
such
a
day
ponder
much
upon
these
Scriptures
,
Hos.
14.4
.
I
will
heal
their
back-sliding
,
I
will
love
them
freely
.
God's
love
is
a
free
love
,
having
no
motive
or
foundation
but
within
it self
;
all
the
links
of
the
golden
chain
of
salvation
are
made
up
of
free-grace
.
The
people
of
God
are
freely
loved
,
Deut.
7.6
,
7
,
8.
and
freely
chosen
,
John
15.16
,
19.
Eph.
1.4
.
and
freely
accepted
,
Eph.
1.6
.
and
freely
adopted
,
Eph.
1.5
.
Gal.
4.5
,
6.
and
freely
reconciled
,
2
Cor.
5.18
,
19
,
20.
and
freely
justified
,
Rom.
3.24
.
Being
justified
freely
by
his
grace
;
and
freely
saved
,
Eph.
2.5
.
By
grace
ye
are
saved
.
Ver.
8.
For
by
grace
are
ye
saved
.
Tit.
3.5
.
Not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
.
Thus
you
see
,
that
all
the
golden
rounds
in
Jacob's
Ladder
that
reaches
from
heaven
to
earth
,
are
all
made
up
of
free-grace
.
Free-grace
is
the
foundation
of
all
spiritual
and
eternal
mercies
;
free-grace
is
the
solid
bottom
and
foundation
of
all
a
Christians
comfort
in
this
world
.
Were
we
to
measure
the
love
of
God
to
us
by
our
fruitfulness
,
holiness
,
humbleness
,
spiritualness
,
heavenly-mindedness
,
or
gracious
carriages
towards
him
,
how
would
our
hope
,
our
confidence
,
every
hour
,
Rom.
4.16
.
yea
every
moment
in
every
hour
be
staggered
,
if
not
vanquished
?
B●t
all
is
of
grace
,
of
free-grace
,
that
the
promise
might
be
sure
,
and
that
our
salvation
might
be
safe
.
O
Sirs
!
it
is
free-grace
that
will
strengthen
you
in
all
your
duties
,
and
that
will
sweeten
all
your
mercie●
,
Rom.
8.33
,
34
,
35
,
36.
and
that
will
support
you
under
all
your
changes
,
and
that
will
arm
you
against
all
temptations
,
&
answer
all
objections
,
and
take
off
all
Satans
accusations
,
that
may
be
cast
in
to
disturb
the
peace
and
quiet
of
your
souls
;
and
therefore
,
whether
your
graces
or
gracious
evidences
do
shine
or
are
clouded
,
yet
still
have
your
recourse
to
the
free-grace
of
God
,
as
to
your
first
Royal
Fort
,
your
first
City
of
Refuge
;
and
still
cry
out
,
Grace
,
grace
.
When
your
gracious
evidences
are
clearest
and
fullest
,
it
then
concerns
you
to
look
upon
free
grace
as
your
choicest
and
safest
City
of
Refuge
.
But
,
The
second
Royal
Fort
that
Christians
should
have
their
eys
,
their
hearts
fixed
upon
,
Imputed
righteousness
seem●
to
be
prefigured
by
the
skins
wherewith
the
Lord
after
the
full
cloathed
our
first
parents
.
The
bodies
of
the
beasts
were
for
sacrifice
,
&
the
skins
to
put
them
in
mind
,
that
their
own
righteousness
was
like
the
fig-leaves
imperfect
,
&
that
therefore
they
must
be
justified
another
way
▪
whether
their
graces
or
gracious
evidences
sparkle
and
shine
,
or
are
clouded
and
obscured
,
is
the
Mediatory
righteousness
of
Christ
.
Beloved
,
there
is
a
twofold
righteousness
in
Christ
.
First
,
there
is
his
essential
and
personal
righteousness
as
God
:
Now
this
essential
personal
righteousness
of
Christ
cannot
be
imputed
to
us
.
But
then
there
is
,
Secondly
,
his
Mediatory
righteousness
,
that
is
that
righteousness
which
he
wrought
for
us
as
Mediator
,
whereby
he
did
subject
himself
to
the
preceptt
,
to
the
penalties
,
commands
&
curses
,
answering
both
Gods
vindictive
and
rewarding
justice
.
This
is
communicated
to
us
,
and
made
ours
:
by
virtue
of
which
we
stand
recti
in
curia
,
justified
in
God's
sight
.
The
Mediatory
righteousness
of
Christ
is
the
matter
of
our
justification
.
Now
this
Mediatory
righteousness
of
Christ
includes
,
First
,
the
habitual
holiness
of
his
person
in
the
absence
of
all
sin
,
and
in
the
rich
and
plentiful
presence
of
all
holy
and
requisite
qualities
.
Secondly
,
the
actual
holiness
of
his
life
and
death
by
obedience
.
By
his
active
obedience
he
perfectly
fulfilled
the
commands
of
the
Law
,
and
by
his
passive
obedience
,
his
voluntary
sufferings
,
he
satisfied
the
penalty
and
commination
of
the
Law
for
transgressions
.
Mark
,
that
perfect
satisfaction
to
divine
justice
in
whatsoever
it
requires
,
either
in
way
of
punishing
for
sin
,
or
obedience
to
the
Law
,
made
by
the
Lord
Jesus
Christ
,
God
and
Man
,
the
Mediator
of
the
new
Covenant
,
Osiander
was
of
opinion
,
that
men
were
justified
by
the
essential
righteousness
of
Christ
as
God
,
which
opinion
is
largely
confuted
by
Calvin
in
his
Institutions
.
as
a
common
head
representing
all
those
whom
the
Father
hath
given
to
him
,
and
made
over
unto
them
that
believe
in
him
.
This
is
that
righteousness
that
is
imputed
to
us
in
justification
.
No
other
righteousness
can
justifie
us
before
the
throne
of
God
.
Look
,
as
Christ
was
made
sin
for
us
only
by
imputation
,
so
we
are
made
righteous
only
by
the
imputation
of
his
righteousness
to
us
;
as
the
Scripture
clearly
evidences
,
2
Cor.
5.21
.
He
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
Jer.
23.6
.
The
Lord
our
righteousness
.
(
A
soul
truly
sensible
of
his
own
unrighteousness
,
would
not
have
this
sentence
,
The
Lord
our
righteousness
,
blotted
out
of
the
Bible
for
ten
thousand
thousand
worlds
.
)
1
Cor.
1.30
.
Christ
Jesus
is
made
unto
us
of
God
,
wisdom
,
righteousness
,
&c.
And
pray
,
how
is
Christ
made
righteousness
to
the
believer
?
Not
by
way
of
infusion
,
but
imputation
;
not
by
putting
righteousness
into
him
,
but
by
putting
a
righteousness
upon
him
,
even
his
own
righteousness
;
by
the
imputing
his
merit
,
his
satisfaction
,
his
obedience
unto
them
,
through
which
they
are
accepted
as
righteous
unto
eternal
life
,
Rom.
5.19
.
As
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
.
Christ's
righteousness
is
his
in
respect
of
inhesion
,
but
it
is
ours
in
respect
of
imputation
;
his
righteousness
is
his
personally
,
but
ours
meritoriously
.
Look
,
as
there
is
a
true
and
real
union
between
us
and
Christ
,
so
there
is
a
real
imputation
of
Christ's
righteousness
to
us
.
And
a
gracious
soul
triumphs
more
in
the
righteousness
of
Christ
imputed
,
than
he
would
have
done
if
he
could
have
stood
in
the
righteousness
in
which
he
was
created
.
This
is
the
crowning
comfort
to
a
sensible
and
understanding
soul
,
that
he
stands
righteous
before
a
judgment-seat
,
in
that
full
,
exact
,
perfect
,
compleat
,
matchless
,
spotless
,
pearless
,
and
most
acceptable
righteousness
of
Christ
which
is
imputed
to
him
.
The
righteousness
of
Christ
is
therefore
called
the
righteousness
of
God
,
Rom.
3.21
,
22.
Rom.
10.3
.
Phil.
3.9
.
because
it
is
it
which
God
hath
designed
,
and
which
God
doth
accept
for
us
in
our
justification
,
and
for
and
in
which
he
doth
acquit
and
pronounce
us
righteous
before
his
seat
of
justice
.
Luthers
great
fear
was
,
that
when
he
was
dead
this
glorious
doctrine
of
free
justification
by
the
righteousness
of
Christ
would
be
sent
packing
out
of
the
world
.
That
we
are
freely
justified
by
the
righteousness
of
Christ
imputed
to
us
,
is
the
very
Basis
,
foundation
and
state
of
Christian
Religion
,
whereby
it
is
distinguished
from
all
other
Religions
whatsoever
.
Jews
,
Turks
,
Pagans
and
Papists
explode
an
imputed
righteousness
,
yea
Papists
jeer
it
,
calling
it
a
putative
righteousness
.
Well
Sirs
,
remember
this
once
for
all
,
viz.
That
the
Mediatory
righteousness
of
Christ
is
the
life
of
your
souls
,
and
will
afford
you
these
most
admirable
comforts
.
First
,
In
this
righteousness
there
is
enough
to
satisfie
the
justice
of
God
to
the
utmost
farthing
.
The
Mediatory
righteousness
of
Christ
is
so
perfect
,
so
full
,
so
exact
,
so
compleat
,
and
so
fully
satisfactory
to
the
justice
of
God
,
as
that
divine
justice
cryes
out
,
I
have
enough
,
and
I
require
no
more
;
I
have
found
a
ransom
,
and
I
am
fully
pacified
towards
you
,
Ezek.
16.62
,
63.
But
,
Secondly
,
This
Mediatory
righteousness
of
Christ
takes
away
all
our
unrighteousness
,
it
cancels
every
bond
,
it
takes
away
all
iniquity
,
and
answers
for
all
our
sins
.
Lord
,
Isa.
53.
Col.
2.12
,
13
,
14
,
15.
here
are
my
sins
of
omission
,
and
here
are
my
sins
of
commission
,
but
the
righteousness
of
Christ
hath
answered
for
them
all
;
here
are
my
sins
against
the
Law
,
and
here
are
my
sins
against
the
Gospel
,
and
here
are
my
sins
against
the
offers
of
grace
,
the
tenders
of
grace
,
the
strivings
of
grace
,
the
bowels
of
grace
,
but
the
righteousness
of
Christ
hath
answered
for
them
all
.
When
a
cordial
was
offered
to
one
that
was
sick
;
O
(
said
he
)
the
cordial
of
cordials
which
I
daily
take
is
this
;
The
blood
of
Jesus
Christ
cleanseth
us
from
all
our
sins
.
O
Sirs
!
1
Joh.
1.7
.
it
would
be
high
blasphemy
for
any
to
imagine
that
there
should
be
more
demerit
in
sin
,
Rom.
8.1
,
33
,
34
,
35.
in
any
sin
,
in
all
sin
,
to
condemn
a
believer
,
than
there
is
merit
in
Christ's
righteousness
to
absolve
him
,
to
justifie
him
.
But
,
Thirdly
,
This
righteousness
of
Christ
presents
us
perfectly
righteous
in
the
sight
of
God
.
It
is
that
pure
,
fine
,
white
linnen
garment
,
whereby
our
nakedness
is
covered
before
the
face
of
God
.
And
to
her
was
granted
(
that
is
to
the
Lambs
wife
)
that
she
should
be
arrayed
in
fine
linnen
,
Rev.
19.8
.
clean
and
white
;
for
the
fine
linnen
is
the
righteousness
of
Saints
,
or
the
righteousnesses
or
justifications
of
Saints
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
the
Greek
is
plural
.
Some
by
righteousnesses
understand
the
righteousness
of
Christ
imputed
,
and
the
righteousness
of
Christ
imparted
;
but
I
rather
close
with
those
who
say
it
is
an
Hebraism
,
the
plural
righteousnesses
,
noting
that
most
perfect
,
compleat
,
absolute
righteousness
which
Christ
is
pleased
to
put
upon
his
people
.
Upon
the
account
of
this
righteousness
of
Christ
,
the
Church
is
said
to
be
without
spot
or
wrinkle
,
Eph.
5.27
.
and
to
be
all
fair
.
Thou
art
all
fair
my
love
,
Cant.
4.7
.
Col.
2.10
.
there
is
no
spot
in
thee
.
And
to
be
compleat
.
And
ye
are
compleat
in
him
,
which
is
the
head
of
all
principality
●nd
power
.
Rev.
14.5
.
And
to
be
without
fault
.
They
are
without
fault
before
the
throne
of
God
.
And
so
Col.
1.21
.
And
to
present
us
holy
,
and
unblamable
,
and
unreprovable
in
the
sight
of
God
.
But
,
Fourthly
,
This
righteousness
of
Christ
will
answer
to
all
the
fears
,
doubts
,
and
objections
of
your
souls
.
How
shall
I
look
up
to
God
?
the
Answer
is
,
in
the
righteousness
of
Christ
.
How
shall
I
have
any
communion
with
a
holy
God
in
this
world
?
the
Answer
is
,
in
the
righteousness
of
Christ
?
How
shall
I
find
acceptance
with
God
?
the
Answer
is
,
in
the
righteousness
of
Christ
.
How
shall
I
dye
?
the
Answer
is
,
in
the
righteousness
of
Christ
?
How
shall
I
stand
before
a
Judgment-seat
?
the
Answer
is
,
in
the
righteousness
of
Christ
.
Your
sure
and
only
way
under
all
temptations
,
fears
,
conflicts
,
doubts
and
disputes
,
is
by
faith
to
remember
Christ
,
That
was
a
rare
speech
of
Luther
,
Ips●
videret
ubi
anima
mea
mansura
sit
,
qui
pro
ea
sic
solicitus
fuit
ut
vitam
pro
ea
posuerit
,
let
him
see
to
it
where
my
soul
shall
rest
,
who
took
so
much
care
for
it
,
as
that
he
laid
down
his
life
for
it
.
and
the
sufferings
of
Christ
,
as
your
Mediator
and
Surety
;
and
say
,
O
Christ
,
thou
art
my
sin
in
being
made
sin
for
me
,
and
thou
art
my
curse
in
being
made
a
curse
for
me
;
or
rather
I
am
thy
sin
,
and
thou
art
my
righteousness
,
I
am
thy
curse
,
and
thou
art
my
blessing
,
I
am
thy
death
and
thou
art
my
life
;
I
am
the
wrath
of
God
to
thee
,
and
thou
art
the
love
of
God
to
me
,
I
am
thy
hell
,
and
thou
art
my
heaven
.
O
Sirs
!
if
you
think
of
your
sins
and
of
God's
wrath
,
if
you
think
of
your
guiltiness
and
of
God's
justice
,
your
hearts
will
fail
you
and
sink
into
despair
;
if
you
don't
think
of
Christ
,
if
you
don't
rest
and
stay
your
souls
upon
the
Mediatory
righteousness
of
Christ
.
But
,
Fifthly
and
lastly
,
The
righteousness
of
Christ
is
the
best
title
that
you
have
to
shew
for
a
Kingdom
that
shakes
not
,
Heb.
12.28
.
1
Pet.
1.3
,
4
,
5.
2
Cor.
5.1
,
2
,
3
,
4.
for
riches
that
corrupt
not
,
for
an
inheritance
that
fadeth
not
away
,
and
for
an
house
not
made
with
hands
,
but
one
eternal
in
the
heavens
.
The
righteousness
of
Christ
is
your
life
,
your
joy
,
your
comfort
,
your
crown
,
your
confidence
,
your
heaven
,
your
all
;
and
therefore
whether
your
graces
or
gracious
evidences
do
sparkle
and
shine
,
or
are
clouded
or
blotted
,
yet
still
keep
a
fixed
eye
and
an
awakned
heart
upon
the
Mediatory
righteousness
of
Jesus
Christ
,
for
that
's
the
righteousness
by
which
you
may
happily
live
,
comfortably
die
,
and
boldly
appear
before
a
Judgment-seat
.
But
,
The
third
Royal
Fort
,
that
Christians
should
have
their
eyes
,
their
hearts
fixed
upon
,
whether
their
graces
or
gracious
evidences
sparkle
and
shine
,
or
are
obscured
and
clouded
,
is
the
Covenant
of
grace
.
The
Covenant
of
grace
is
a
new
compact
or
agreement
which
God
hath
made
with
sinful
man
out
of
his
own
meer
mercy
and
grace
,
Deut.
4.23
.
Isa.
55.3
.
&
54.7
,
8
,
9
,
10.
Jer.
31.31
.
Psal.
50.5
,
&c.
Hos.
14.4
.
Tit.
3.6
.
Eph.
1.5
,
6
,
7.
Chap.
2.5
7
,
8.
Rom.
9.18
,
23.
Jer.
32.38
,
39
,
40
,
41.
Ezek.
36.25
,
26
,
27.
wherein
he
undertakes
both
for
himself
and
for
faln
man
,
&
wherein
he
engages
himself
to
make
faln
man
everlastingly
happy
.
All
mankind
had
been
eternally
lost
,
and
God
had
lost
all
the
glory
of
his
mercy
for
ever
,
had
he
not
of
his
own
free-grace
and
mercy
made
such
an
agreement
with
sinful
man
.
This
Covenant
is
called
a
Covenant
of
grace
,
because
it
flows
from
the
meer
grace
and
mercy
of
God
.
There
was
nothing
out
of
God
,
nor
nothing
in
God
,
but
his
meer
mercy
and
grace
that
moved
him
to
enter
into
Covenant
with
poor
sinners
.
In
the
Covenant
of
grace
there
are
two
things
considerable
,
First
,
the
Covenant
that
God
makes
for
himself
to
us
,
which
consists
of
these
Branches
;
1.
That
he
will
be
our
God
.
2.
That
he
will
give
us
a
new
heart
,
a
new
spirit
.
3.
That
he
will
not
turn
away
his
face
from
us
from
doing
of
us
good
.
4.
That
he
will
put
his
fear
into
our
hearts
.
5.
That
he
will
cleanse
us
from
all
our
filthiness
,
and
from
all
our
Idols
.
6.
That
he
will
rejoyce
over
us
to
do
us
good
.
Secondly
,
here
is
the
Covenant
which
God
doth
make
for
us
to
himself
,
which
consists
in
these
things
;
1.
That
we
shall
be
his
people
.
2.
That
we
shall
fear
him
for
ever
.
3.
That
we
shall
walk
in
his
Statutes
,
keep
his
Judgments
and
do
them
.
4.
That
we
shall
not
depart
from
him
.
Upon
many
accounts
I
may
not
enlarge
on
these
things
;
but
by
these
short
hints
't
is
evident
,
that
the
Covenant
of
grace
is
an
entire
Covenant
made
by
God
,
both
for
himself
and
for
us
.
O
Sirs
!
in
the
Covenant
of
grace
God
stands
engaged
to
give
whatsoever
he
requires
.
1
Chron.
28.9
.
First
,
He
requires
us
to
know
him
,
and
he
has
engaged
himself
that
we
shall
know
him
,
Jer.
24.7
.
I
will
give
them
a
heart
to
know
me
,
that
I
am
the
Lord
.
And
Jer.
31.34
.
They
shall
all
know
me
from
the
least
of
them
to
the
greatest
of
them
,
Heb.
8.11
.
But
,
Secondly
,
The
Lord
frequently
requires
his
people
to
trust
in
him
,
Psal.
62.8
.
Isa.
26.4
.
2
Chron.
20.20
.
And
he
has
engaged
himself
that
his
people
shall
trust
in
him
,
Zeph.
3.12
.
I
will
leave
in
the
midst
of
thee
an
afflicted
and
poor
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
But
,
Thirdly
,
The
Lord
frequently
commands
his
people
to
fear
him
,
Deut.
6.13
.
Chap.
8.6
.
And
he
has
engaged
himself
that
they
shall
fear
him
,
Jer.
32.40
.
I
will
put
my
fear
into
their
hearts
,
that
they
shall
not
depart
from
me
.
Hos.
3.5
.
They
shall
fear
the
Lord
and
his
goodness
.
But
,
Fourthly
,
The
Lord
frequently
commands
his
people
to
love
him
,
Deut.
11.1
.
Psal.
31.23
.
O
love
the
Lord
,
all
ye
his
Saints
.
And
he
has
promised
and
engaged
himself
,
that
his
people
shall
love
him
,
Deut.
30.6
.
The
Lord
thy
God
will
circumcise
thy
heart
,
and
the
heart
of
thy
seed
,
to
love
the
Lord
thy
God
with
all
thine
heart
and
with
all
thy
soul
.
But
,
Fifthly
,
The
Lord
frequently
commands
his
people
to
call
upon
him
,
and
to
pray
unto
him
,
Psal.
50.15
.
1
Thes.
5.17
.
&c.
And
he
has
promised
and
engaged
himself
to
pour
upon
them
a
spirit
of
prayer
,
Zech.
12.10
.
I
will
pour
upon
the
house
of
David
,
and
upon
the
inhabitants
of
Jerusalem
,
the
spirit
of
grace
and
supplications
.
But
,
Sixthly
,
The
Lord
frequently
commands
his
people
to
repent
,
and
to
turn
from
their
evil
wayes
,
Hos.
14.1
.
Ezek.
14.6
.
Chap.
18.30
.
Acts
17.30
.
Acts
26.20
.
And
he
has
promised
and
engaged
himself
,
that
they
shall
repent
and
turn
from
their
evil
wayes
,
Acts
5.30
.
Acts
11.18
.
2
Tim.
2.25
.
Isa.
30.22
.
Jer.
24.7
.
But
,
Seventhly
,
The
Lord
has
commanded
his
people
to
obey
him
,
and
to
walk
in
his
Statutes
,
Jer.
24.7
.
And
he
has
promised
and
engaged
himself
,
that
his
people
shall
obey
him
,
and
walk
in
his
Statutes
,
Ezek.
36.27
.
And
I
will
put
my
spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
and
ye
shall
keep
my
judgments
and
do
them
.
So
Ezek.
11.19
,
20.
Chap
37.23
,
24.
But
,
Eightly
,
The
Lord
commands
his
people
to
mourn
for
their
sins
,
Isa.
22.12
.
Joel
2.12
.
Jam.
4.10
.
And
he
has
promised
and
engaged
himself
to
give
them
a
mourning
frame
,
Zech.
12.10
.
They
shall
look
upon
him
whom
they
have
pierced
,
and
they
shall
mourn
for
him
,
as
one
that
mourneth
for
an
only
son
.
Ezek.
7.16
.
They
shall
be
on
the
mountains
as
the
Doves
of
the
valleys
,
all
of
them
mourning
every
one
for
his
iniquity
.
But
,
Ninthly
,
The
Lord
commands
his
people
to
grow
in
grace
,
2
Pet.
3.18
.
&c.
And
he
has
promised
and
engaged
himself
,
that
they
shall
grow
in
grace
,
Psal.
92.12
,
13
,
14.
The
righteous
shall
flourish
like
the
Palm-tree
(
which
is
alwayes
green
and
flourishing
)
he
shall
grow
like
a
Cedar
in
Lebanon
.
The
Cedar
of
all
Trees
is
most
durable
,
and
shoots
up
highest
.
Those
that
be
planted
in
the
house
of
the
Lord
,
shall
flourish
in
the
Courts
of
our
God
;
they
shall
still
bring
forth
fruit
in
old
age
,
they
shall
be
fat
and
flourishing
.
See
Hos.
14.5
,
6
,
7.
Mal.
4.2
.
&c.
But
,
Tenthly
,
The
Lord
commands
his
people
not
to
suffer
sin
to
reign
in
them
,
Rom.
6.12
.
Let
not
sin
reign
in
your
mortal
body
.
And
he
has
promised
and
engaged
himself
,
that
sin
shall
not
reign
in
them
,
Rom.
6.14
.
Sin
shall
not
have
dominion
over
you
.
Jer.
33.8
.
And
I
will
cleanse
them
from
all
their
iniquity
.
Ezek.
36.25
.
Then
will
I
sprinkle
clean
water
upon
you
,
and
ye
shall
be
clean
from
all
your
filthiness
;
and
from
all
your
Idols
will
I
cleanse
you
.
Mich.
7.19
.
He
will
subdue
our
iniquities
.
But
,
Eleventhly
,
He
has
commanded
his
people
to
loath
their
sins
,
and
to
loath
themselves
for
their
sins
,
Psal.
97.10
.
Ye
that
love
the
Lord
hate
evil
.
Rom.
12.9
.
Abhor
that
which
is
evil
.
And
the
Lord
has
promised
and
engaged
himself
to
give
them
such
a
frame
of
spirit
,
Ezek.
36.13
.
Then
shall
ye
remember
your
own
evil
wayes
,
and
your
doings
that
were
not
good
,
and
shall
loath
your selves
in
your
own
sight
for
your
iniquities
,
and
for
your
abominations
.
Ezek.
6.9
.
And
they
that
escape
of
you
shall
remember
me
among
the
Nations
whither
they
shall
be
carried
captives
,
because
I
am
broken
with
their
whorish
heart
,
which
hath
departed
from
me
,
and
with
their
eyes
which
go
a
whoring
after
their
Idols
,
and
they
shall
loath
themselves
for
the
evils
which
they
have
commited
in
all
their
abominations
.
Ezek.
20.43
.
And
there
shall
ye
remember
your
wayes
,
and
all
your
doings
wherein
you
have
been
defiled
,
and
ye
shall
loath
your selves
in
your
own
sight
,
for
all
your
evils
that
ye
have
committed
.
But
,
Twelfthly
and
lastly
,
(
for
enough
is
as
good
as
a
feast
)
God
has
commanded
us
to
hold
out
,
to
persevere
to
the
end
,
1
Cor.
15.58
.
Rev.
2.10
.
Luke
18.1
.
And
the
Lord
has
promised
and
engaged
himself
,
that
they
shall
persevere
,
Job
17.9
.
The
righteous
shall
hold
on
his
way
,
2
Sam.
3.1
.
and
he
that
hath
clean
hands
shall
be
stronger
and
stronger
.
Isa.
40.31
.
They
that
wait
upon
the
Lord
shall
renew
their
strength
,
they
shall
mount
up
with
wings
as
Eagles
,
they
shall
run
and
not
be
weary
,
they
shall
walk
and
not
faint
.
Thus
you
see
by
an
induction
of
twelve
particulars
,
that
what
ever
God
requires
of
his
people
,
he
stands
engaged
by
the
Covenant
of
grace
to
give
to
his
people
,
to
do
for
his
people
.
Now
mark
,
the
Covenant
of
grace
〈◊〉
●onfirmed
to
us
in
the
surest
and
most
glorious
wa●●●at
can
be
imagined
.
Gen.
17.7
.
Heb.
13.20
.
Psal.
89.28
.
2
Sam.
23.5
.
The
Covenant
of
grace
is
so
●●●ongly
ratified
,
that
there
can
be
no
nulling
of
it
▪
●o●
▪
First
,
'T
is
confirmed
to
us
by
his
Word
.
I
will
be
your
God
,
and
you
shall
be
my
people
.
Now
,
Jer.
33.38
.
2
Cor.
1.20
.
all
the
promises
of
God
in
htm
are
yea
,
and
in
him
Amen
,
unto
the
glory
of
God
by
us
;
that
is
,
they
are
stable
and
firm
,
as
the
Hebrew
word
signifies
.
They
will
eat
their
way
over
all
Alps
of
opposition
.
In
the
new
Covenant
God
neither
makes
nor
fulfils
any
promises
of
salvation
,
but
in
Christ
and
by
Christ
.
Secondly
,
God
hath
ratified
the
Covenant
of
grace
by
his
oath
;
his
promise
is
enough
,
Gen.
22.16
.
Heb.
6.19
.
but
surely
his
oath
must
put
all
out
of
question
;
there
's
no
room
for
unbelief
now
God
hath
sworn
to
it
;
had
there
been
a
greater
God
,
he
would
have
sworn
by
him
.
But
,
Thirdly
,
God
hath
ratified
it
by
the
death
of
his
Son
.
A
mans
last
Will
and
Testament
as
soon
as
he
is
dead
,
Gal.
3.15
.
Heb.
9.15
,
26.
is
in
force
and
cannot
then
be
disannulled
.
The
Covenant
of
grace
is
a
Testamentary
Covenant
,
which
by
the
death
of
the
Testator
is
so
setled
,
that
there
is
no
altering
of
it
.
But
,
Fourthly
and
lastly
,
The
Covenant
of
grace
is
ratified
by
the
seals
which
God
hath
annexed
to
it
.
What
was
sealed
by
the
Kings
Ring
could
not
be
altered
.
Esth.
8.
God
hath
set
his
seals
to
the
Covenant
of
grace
,
his
broad
seal
in
the
Sacraments
,
and
his
privy
seal
in
the
witness
of
his
Spirit
,
and
therefore
't
is
sure
and
can't
be
reverst
,
&c.
Now
,
when
ever
you
look
upon
your
graces
or
gracious
evidences
with
one
eye
,
be
sure
you
look
upon
the
Covenant
of
grace
,
your
last
royal
Fort
with
the
other
eye
.
The
whole
hing
of
a
mans
comfort
and
happiness
hangs
upon
the
Cove●
of
grace
.
The
Covenant
of
grace
is
the
Saints
original
title
to
〈◊〉
't
is
a
Saints
best
and
brightest
evidence
for
life
and
salvation
.
●●re
was
an
eternal
design
(
an
eternal
plot
,
if
I
may
so
speak
)
be●●●
God
the
father
and
the
Lord
Jesus
Christ
;
a
bargain
,
a
Covenant
●●de
between
the
Father
and
the
Son
,
for
the
salvation
of
his
chosen
〈◊〉
;
and
by
this
patient
and
tenure
of
grace
,
all
Saints
have
title
to
heaven
,
&c.
Dear
Christians
,
many
times
your
gracious
evidences
are
so
blotted
and
blur'd
that
you
can't
read
them
.
O
then
,
turn
to
the
Covenant
of
grace
;
when
other
evidences
fail
you
,
the
Covenant
of
grace
will
be
a
glorious
standing
evidence
to
you
;
't
is
upon
the
score
of
the
Covenant
that
you
must
challenge
an
interest
in
all
the
glory
of
another
world
.
The
Covenant
of
grace
is
the
great
Charter
,
the
Magna
Charta
of
all
your
spiritual
priviledges
and
immunities
.
Now
in
this
great
Charter
the
Lord
declares
,
That
sincerity
shall
go
for
perfection
:
Luke
1.5
,
6.
Acts
13.22
.
2
Chron
3●
.
●8
,
19
,
20.
In
this
great
Charter
the
Lord
hath
declared
,
That
he
judges
his
people
by
the
standing
bent
and
frame
of
their
hearts
,
and
not
by
what
they
are
,
under
some
pangs
of
passion
,
or
in
an
hour
of
temptation
.
In
this
great
Charter
the
Lord
declares
,
That
his
eye
is
more
upon
his
peoples
inward
disposition
,
than
't
is
upon
their
outward
actions
;
and
that
his
eye
is
more
upon
their
will
,
2
Cor.
8.12
.
Phil.
2.13
.
than
't
is
upon
their
work
.
In
this
great
Charter
,
the
Covenant
of
grace
,
the
Lord
hath
declared
,
That
he
will
not
forsake
his
people
,
nor
cast
off
his
people
,
Ponder
much
upon
Jer.
31.31
,
to
38.
because
of
those
failings
and
weaknesses
that
may
and
do
attend
them
,
1
Sam.
12.22
.
For
the
Lord
will
not
forsake
his
people
for
his
great
name
sake
:
because
it
hath
pleased
the
Lord
to
make
you
his
people
.
He
chose
you
for
his
love
,
and
he
still
loveth
you
for
his
choice
.
God
will
rather
pity
his
people
under
their
weakness
,
than
he
will
reject
them
for
their
weakness
.
The
Covenant
of
grace
that
God
hath
made
with
his
people
,
is
as
the
Covenant
that
a
man
makes
with
his
Wife
.
I
will
betroth
thee
unto
me
for
ever
,
saith
the
Lord
.
Hos.
2.19
,
20.
Jer.
3.13
.
Turn
O
back-s●iding
children
,
saith
the
Lord
,
for
I
am
married
unto
you
.
Now
,
a
man
will
never
reject
his
Wife
,
he
will
never
cast
off
his
Wife
for
those
common
weaknesses
and
infirmities
that
daily
attends
her
;
no
more
will
the
Lord
cast
off
his
people
,
because
of
the
infirmities
that
daily
hang
upon
them
.
In
this
great
Charter
,
the
Covenant
of
grace
,
the
Lord
declares
,
that
he
will
require
no
more
than
he
gives
;
and
that
he
will
give
what
he
requires
,
and
that
he
will
accept
what
he
gives
;
and
what
can
a
God
say
more
?
and
what
can
a
gracious
soul
desire
more
?
O
Sirs
!
when
all
is
cloudy
over
head
,
and
all
dark
within
doors
,
when
a
Christians
graces
are
not
transparent
,
when
his
evidences
for
heaven
are
soiled
and
blotted
,
and
when
neither
heart
nor
house
are
as
they
should
be
,
't
is
good
then
to
turn
to
the
Covenant
grace
,
and
to
dwell
upon
the
Covenant
of
grace
.
Thus
David
did
,
2
Sam.
23.5
.
Although
my
house
be
not
so
with
God
,
yet
he
hath
made
with
me
an
everlasting
covenant
,
ordered
in
all
things
and
sure
:
for
this
is
all
my
salvation
,
and
all
my
desire
,
although
he
make
it
not
to
grow
.
Let
me
give
a
little
light
into
the
words
.
Although
my
house
be
not
so
with
God
.
]
Though
David
in
the
main
had
a
good
heart
,
yet
he
had
but
a
wicked
house
.
Absalom
had
slain
his
Brother
,
rebelled
against
his
Father
,
and
lay
with
his
Fathers
Concubines
.
And
Amnon
had
defloured
his
Sister
,
&c.
Now
David
under
a
deep
sense
of
all
this
wickedness
,
and
of
his
own
personal
unworthiness
,
sadly
sighs
it
out
,
Although
my
house
be
not
so
with
God
,
&c.
though
I
have
not
walked
so
exactly
and
perfectly
as
I
shold
have
done
,
though
neither
I
nor
my
house
have
walked
answerable
to
those
great
mercies
and
singular
kindnesses
of
God
that
have
been
extended
to
us
.
Yet
he
hath
made
with
me
an
everlasting
Covenant
.
]
The
word
everlasting
hath
two
acceptations
;
it
doth
denote
,
1.
Sometimes
a
long
duration
,
Vide
Isa.
55.3
.
Gen.
17.7
.
Psal.
105.9
,
10
Isa.
61.8
.
Heb.
13.20
.
in
which
respect
the
old
Covenant
cl●athed
with
figures
and
ceremonies
is
called
everlasting
,
because
it
was
to
endure
,
and
did
endure
a
long
time
.
●
.
Sometimes
it
denotes
a
perpetual
duration
,
a
duration
which
shall
last
for
ever
.
In
this
respect
the
Covenant
of
grace
is
everlasting
,
it
shall
never
cease
,
never
be
broken
,
nor
never
be
alte●ed
.
Now
,
the
Covenant
of
grace
is
an
everlasting
Covenant
in
a
twofold
respect
.
First
,
Ex
parte
soederantis
,
in
respect
of
God
,
who
will
never
break
Covenant
with
his
people
,
but
is
their
God
,
and
will
be
their
God
for
ever
and
ever
,
Psal.
48.14
.
For
this
God
is
our
God
for
ever
and
ever
,
he
will
be
our
guide
even
unto
death
:
I
and
after
death
too
;
for
this
is
not
to
be
taken
exclusive
;
he
will
never
leave
his
people
,
nor
forsake
his
people
,
Heb.
13.5
,
6.
Secondly
,
Ex
parte
confoederatorum
,
in
respect
of
the
people
of
God
who
are
brought
into
Covenant
,
and
shall
continue
in
Covenant
for
ever
and
ever
.
You
have
both
these
expressed
in
that
excellent
Scripture
,
Jer.
32.40
.
I
will
make
an
everlasting
covenant
with
them
,
that
I
will
not
turn
away
from
them
to
do
them
good
;
but
I
will
put
my
fear
in
their
hearts
that
they
shall
not
depart
from
me
.
Seriously
dwell
upon
the
place
;
it
shews
that
the
Covenant
is
everlasting
on
God's
part
,
and
also
on
our
part
:
On
God's
part
,
I
will
never
turn
away
from
them
to
do
them
good
;
and
on
our
part
,
They
shall
never
depart
from
me
.
How
so
?
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
(
even
that
fear
spoken
of
in
ver.
39.
That
they
may
fear
me
for
ever
.
)
Ordered
in
all
things
.
]
O!
what
head
can
conceive
,
or
what
tongue
can
express
that
infinite
counsel
,
wisdom
,
love
,
care
and
tenderness
that
the
blessed
God
has
exprest
in
ordering
the
Covenant
of
grace
,
so
as
it
may
most
and
best
suit
to
all
the
wants
,
and
straits
,
and
necessities
,
and
miseries
,
and
desires
,
and
longings
of
poor
sinners
souls
.
The
Covenant
of
grace
is
so
well
ordered
by
the
unsearchable
wisdom
of
God
,
that
you
may
find
in
it
remedies
to
cure
all
your
diseases
,
and
cordials
to
comfort
you
against
all
your
faintings
,
Isa.
40.28
.
Psal.
147.5
.
and
a
spiritual
armoury
to
arm
you
against
all
your
enemies
,
viz.
the
world
,
the
flesh
,
and
the
devil
.
Dost
thou
,
O
distressed
sinner
,
want
a
loving
God
,
a
compassionate
God
,
a
reconciled
God
,
a
sin
pardoning
God
?
here
thou
mayest
find
him
in
the
Covenant
of
grace
.
Dost
thou
want
a
Christ
to
counsel
thee
by
his
wisdom
,
and
to
cloath
thee
with
his
righteousness
,
and
to
adorn
thee
with
his
grace
?
here
thou
mayest
find
him
in
a
Covenant
of
grace
.
Dost
thou
want
the
Spirit
to
enlighten
thee
,
to
teach
thee
,
to
convince
thee
,
to
awaken
thee
,
to
lead
thee
,
to
cleanse
thee
,
to
cheer
thee
,
and
to
seal
thee
up
to
the
day
of
redemption
?
Eph.
1.13
.
here
thou
mayest
find
him
in
a
Covenant
of
grace
.
Dost
thou
want
grace
,
or
peace
,
or
rest
,
or
quiet
,
or
content
,
or
comfort
,
or
satisfaction
?
here
thou
mayest
find
it
in
a
Covenant
of
grace
.
God
has
laid
into
the
Covenant
of
grace
,
as
into
a
common
store
,
all
those
things
that
sinners
or
Saints
can
either
beg
or
need
.
Look
,
as
that
is
a
well
ordered
Commonwealth
where
there
are
no
wholsom
Laws
wanting
to
govern
a
people
,
and
where
there
are
no
wholsom
remedies
wanting
to
relieve
a
people
;
so
that
must
needs
be
a
well
ordered
Covenant
,
where
there
is
nothing
wanting
to
govern
poor
souls
,
or
to
relieve
poor
souls
,
or
to
save
poor
souls
;
and
such
a
Covenant
is
the
Covenant
of
grace
.
And
sure
,
the
Covenant
of
grace
is
a
sure
Covenant
,
Jer.
31.31
,
33
,
35
,
36
,
37.
Psal.
19.7
.
Rev.
3.14
.
Isa.
54.10
.
Deut.
7.9
.
The
Lord
thy
God
he
is
God
,
the
faithful
God
(
or
the
God
of
Amen
)
which
keepeth
Covenant
with
them
that
love
him
.
Psal.
89.33
.
My
Covenant
will
I
not
break
(
Hebrew
,
I
will
not
prophane
)
nor
alter
the
thing
that
is
gone
out
of
my
lips
.
All
God's
precepts
,
all
God's
predictions
,
all
God's
menaces
,
and
all
God's
promises
,
are
the
issue
of
a
most
just
,
faithful
and
righteous
will
.
God
can
neither
dye
nor
lye
,
Tit.
1.2
.
In
hope
of
eternal
life
,
which
God
that
cannot
lye
promised
before
the
world
began
.
There
are
three
things
that
God
can't
do
;
1.
He
can't
dye
.
Nor
,
2.
He
can't
lye
.
Nor
,
3.
He
can't
deny
himself
,
Josh.
23.14
.
And
behold
,
this
day
I
am
going
the
way
of
all
the
earth
;
and
ye
know
in
all
your
hearts
,
and
in
all
your
souls
,
that
not
one
thing
hath
failed
of
all
the
good
things
which
the
Lord
your
God
spake
concerning
you
,
all
are
come
to
passe
unto
you
,
and
not
one
thing
hath
failed
thereof
.
O
Sirs
!
the
Covenant
of
grace
is
bottomed
upon
God's
everlasting
love
,
John
13.1
.
upon
Gods
unchangable
love
,
upon
God's
free
love
;
whom
God
loves
once
he
loves
for
ever
.
Jer.
31.3
.
I
have
loved
thee
with
an
everlasting
love
.
God
can
as
well
cease
to
be
,
as
he
can
cease
to
love
those
whom
he
has
taken
into
Covenant
with
himself
.
And
as
the
Covenant
of
grace
is
bottomed
upon
God's
everlasting
love
,
so
't
is
bottomed
upon
Gods
immutable
counsel
,
Heb.
6.17
.
God
willing
more
abundantly
to
shew
unto
the
heirs
of
promise
,
the
immutability
of
his
counsel
confirmed
it
by
an
oath
.
And
as
the
Covenant
of
grace
is
bottomed
upon
the
immutable
counsel
of
God
,
so
it
is
bottomed
upon
the
free
purpose
of
God
,
2
Tim.
2.19
.
The
foundation
of
God
standeth
sure
;
that
is
,
the
decree
and
purpose
of
God's
election
stands
firm
and
sure
.
Now
,
the
purpose
of
God's
election
is
compared
to
a
foundation
,
because
it
is
that
upon
which
all
our
happiness
and
blessedness
is
built
and
bottomed
,
and
because
as
a
foundation
it
abides
firm
and
sure
.
And
as
the
Covenant
of
grace
is
bottomed
upon
the
free
purpose
of
God
,
so
't
is
bottomed
upon
the
glorious
power
of
God
.
The
power
of
God
is
an
infinite
power
,
Isa.
33.11
.
Isa.
41.2
.
Mal.
4.1
.
1
Cor.
1.25
.
it
is
a
supream
power
,
a
power
that
overtops
the
power
of
all
mortals
:
What
's
the
stubble
to
the
flames
,
the
chaff
to
the
whirlwind
?
no
more
is
all
created
power
to
the
power
of
God
.
The
weakness
of
God
is
stronger
than
men
;
and
did
not
Pharaoh
find
it
so
?
and
Haman
find
it
so
?
and
Sennacherib
find
it
so
?
and
Nebuchadnezzar
find
it
so
?
and
Belshazzar
find
it
so
?
and
Herod
find
it
so
?
In
all
the
ages
of
the
world
the
power
of
God
hath
bore
down
all
before
it
;
the
power
of
God
is
an
independant
power
,
a
matchless
power
,
an
incomparable
power
,
an
enduring
power
,
an
eternal
power
.
And
as
the
Covenant
of
grace
is
bottomed
upon
the
power
of
God
,
Heb.
6.17
,
18
Psal.
89.34
,
35.
so
it
is
bottomed
upon
the
oath
of
God
,
Luke
1.72
.
To
perform
the
mercy
promised
to
our
fathers
,
and
to
remember
his
holy
Covenant
.
Ver.
73.
The
oath
which
he
sware
to
our
father
Abraham
.
To
think
that
God
will
break
his
oath
,
or
be
perjured
,
is
an
intollerable
blasphemy
.
Once
more
give
me
leave
to
say
,
the
Covenant
of
grace
is
bottomed
not
only
upon
the
oath
of
God
,
but
also
upon
the
precious
blood
of
Christ
.
The
blood
of
Christ
is
called
the
blood
of
the
everlasting
Covenant
,
Heb.
13.20
.
Mat.
26.28
.
This
is
my
blood
of
the
New
Testament
,
which
is
shed
for
many
for
the
remission
of
sins
:
Heb.
9.15
.
And
for
this
cause
he
is
the
Mediator
of
the
New
Testament
,
that
by
means
of
death
,
for
the
redemption
of
the
transgressions
that
were
under
the
fi●st
Testament
,
they
which
are
called
might
receive
the
promise
of
eternal
inheritance
.
Ver.
17.
A
Testament
is
of
force
after
men
are
dead
.
It
is
called
a
Covenant
and
a
Testament
.
1.
A
Covenant
in
respect
of
God
,
and
a
Testament
in
respect
of
Christ
.
2.
A
Covenant
in
respect
of
the
manner
of
agreement
,
and
a
Testament
in
respect
of
the
manner
of
confirming
.
Jesus
Christ
died
as
a
Testator
,
and
by
his
death
confirmed
the
Testamentary
gift
before
made
of
Life
and
Salvation
.
Now
,
the
Covenant
of
grace
being
thus
gloriously
bottomed
as
you
se●
,
it
must
roundly
and
undeniably
follow
,
that
th●
Covenant
of
grace
is
a
sure
Covenant
.
For
this
is
all
my
salvation
and
all
my
desire
.
]
i.
e.
This
is
the
great
ground
of
all
my
hope
concerning
my
salvation
,
and
of
all
the
happiness
and
blessedness
which
I
look
for
in
another
world
.
This
everlasting
Covenant
,
this
sure
Covenant
,
is
the
great
Charter
of
Charters
that
I
have
to
shew
for
eternal
bliss
.
David
was
drawing
neer
to
his
eternal
home
,
and
whether
his
graces
and
gracious
evidences
for
heavens
happiness
were
bright
and
shining
,
or
blotted
and
clouded
,
I
shall
not
at
this
time
stand
to
enquire
;
it
is
enough
that
he
stayes
his
soul
upon
the
Covenant
of
grace
,
and
that
he
comforts
and
solaces
his
soul
in
the
Covenant
of
grace
.
And
,
O
that
all
Christians
,
when
their
graces
and
gracious
evidences
are
either
clouded
or
blotted
,
or
else
sparkling
and
shining
,
that
they
would
frequently
eye
these
three
royal
Forts
,
viz.
1.
The
free-grace
and
favour
of
God
.
2.
The
Mediatory
righteousness
of
Christ
.
3.
The
Covenant
of
grace
.
Now
,
that
I
may
the
more
effectually
prevail
with
you
to
look
upon
these
royal
Forts
,
and
to
delight
in
these
royal
Forts
,
and
to
prize
these
royal
Forts
,
and
to
improve
these
royal
Forts
.
Give
me
leave
to
offer
these
three
things
briefly
to
your
consideration
.
First
,
Our
best
graces
and
performances
are
not
commensurate
and
square
payment
in
the
eyes
of
pure
justice
;
all
of
them
as
inherent
in
us
,
and
acted
by
us
,
are
but
imperfect
excellencies
.
No
man
hath
so
much
grace
and
holiness
as
is
required
,
nor
doth
he
so
much
as
he
is
obliged
to
do
:
Every
particular
grace
,
though
it
be
of
an
heavenly
and
divine
original
,
yet
it
is
like
the
Stars
twinkling
,
though
placed
in
the
heavens
;
so
that
if
God
should
enter
into
judgment
with
the
most
righteous
person
,
even
the
righteousness
that
is
in
him
,
Psal.
143.2
.
Job
.
14.3
,
4.
Rom.
3.20
.
would
not
be
safety
and
defence
unto
him
;
for
what
a
deal
of
pride
have
we
mixt
with
a
little
humility
?
and
what
a
deal
of
passion
have
we
mixt
with
a
little
meekness
?
and
what
a
deal
of
hypocrisie
have
we
mixt
with
a
little
sincerity
?
and
what
a
deal
of
earthly-mindedness
have
we
mixt
with
a
little
heavenly-mindedness
?
and
what
a
deal
of
unbelief
have
we
mixt
with
a
little
faith
?
O
Sirs
!
in
the
great
business
of
your
access
to
God
,
and
of
your
acceptance
with
God
,
Rom.
3.20
,
to
ver.
27.
Phil.
3.8
,
9
,
10.
and
of
your
reconciliation
to
God
,
and
of
your
justification
before
God
.
'T
is
best
,
safest
and
noblest
,
to
bottom
your
faith
,
hope
and
expectation
,
infinitely
rather
upon
imputed
righteousness
than
inherent
righteousness
,
upon
what
Christ
has
done
for
you
,
than
upon
what
he
has
done
in
you
.
Inherent
righteousness
is
stained
,
imperfect
,
impure
;
but
imputed
righteousness
is
pure
and
perfect
;
if
there
were
any
stain
,
or
any
imperfection
in
that
,
it
could
not
justifie
us
,
it
could
not
save
us
,
it
could
not
secure
us
from
wrath
to
come
.
Such
evidences
as
are
not
fetcht
from
any
thing
in
us
,
nor
from
any
things
done
by
us
,
but
are
fetcht
by
faith
from
our
free
justification
,
and
from
Christ's
full
satisfaction
which
he
hath
wrought
for
us
,
will
be
found
the
most
full
,
the
most
sweet
,
the
most
refreshing
,
the
most
comforting
,
and
the
most
satisfying
evidences
.
Christ
is
all
fair
,
all
perfect
,
all
pure
,
and
therefore
let
him
be
most
in
your
eye
,
and
most
upon
your
hearts
;
but
here
take
heed
,
that
you
don't
look
upon
your
graces
,
or
your
gracious
evidences
,
as
poor
,
low
,
weak
,
contemptible
things
(
as
too
many
do
)
for
the
least
of
them
is
more
worth
than
heaven
and
earth
,
and
they
may
yield
you
much
comfort
,
much
support
,
much
refreshing
,
and
much
satisfaction
;
though
they
can't
yield
you
that
full
comfort
,
nor
that
full
satisfaction
as
Christ
himself
can
yield
,
as
Christ's
satisfaction
can
yield
,
as
free
justification
can
yield
.
Though
children
and
friends
can't
yield
to
a
Wife
that
full
comfort
,
content
,
delight
and
satisfaction
as
her
Husband
does
,
yet
they
may
yield
her
much
comfort
,
much
content
,
much
delight
,
much
satisfaction
.
The
application
is
easie
.
But
,
Secondly
,
Consider
,
That
Christian
that
hath
free-grace
,
that
hath
free
justification
,
that
hath
the
Mediatory
righteousness
of
Christ
,
that
hath
the
satisfaction
of
Christ
,
that
hath
the
Covenant
of
grace
most
constantly
in
his
sight
,
and
most
frequently
warm
upon
his
heart
,
that
Christian
of
all
Christians
in
the
world
is
most
free
from
a
world
of
fears
,
and
doubts
,
and
scruples
,
which
do
sad
,
sink
,
perplex
and
press
down
a
world
of
other
Christians
,
who
affect
a
life
of
sense
,
and
who
daily
eye
more
what
Christ
is
a
doing
in
them
,
and
what
they
are
a
doing
for
Christ
,
than
they
do
eye
,
either
his
active
or
passive
obedience
.
Christ
hath
done
great
things
for
his
people
,
and
he
has
suffered
great
things
for
his
people
,
and
he
has
purchased
great
things
for
his
people
,
and
he
has
prepared
great
things
for
his
people
;
and
yet
many
of
his
own
dear
people
are
so
taken
up
with
their
own
hearts
,
and
with
their
own
duties
and
graces
,
that
Christ
is
little
eyed
by
them
,
or
minded
by
them
;
and
what
is
this
but
to
be
more
taken
with
the
streams
than
with
the
Fountain
?
with
the
leaves
,
blossoms
and
fruit
,
than
with
the
Tree
it self
?
with
the
bracelets
,
ear-rings
and
gold
chains
,
than
with
the
Husband
himself
?
with
the
Nobles
that
wait
,
than
with
the
King
that
is
waited
on
?
And
this
is
the
great
Reason
why
so
many
Christians
(
who
will
certainly
go
to
heaven
)
do
walk
in
darkness
,
and
lye
down
in
sorrow
.
But
,
Thirdly
,
Trusting
in
our
own
duties
,
and
resting
on
our
own
righteousness
(
and
not
on
Christ's
solely
)
is
a
close
,
secret
,
spiritual
,
Isa.
58.1
,
2
,
3.
Zech.
7.5
,
6.
dangerous
and
unperceivable
sin
,
which
the
nature
of
man
is
exceedingly
prone
unto
.
The
Pharisees
were
mightily
given
up
to
trust
in
their
own
righteousness
,
to
rest
on
their
own
righteousness
,
Mat.
6.
chap.
23
Luke
18.
and
to
boast
and
glory
in
their
own
righteousness
;
and
this
prov'd
their
mortal
disease
,
their
damning
sin
:
trusting
in
their
own
righteousness
had
so
besotted
and
benummed
them
,
that
they
had
no
mind
,
no
heart
to
open
the
gates
of
their
souls
,
that
the
King
of
glory
might
enter
in
.
And
this
was
that
which
undid
the
Jews
,
Rom.
10.3
.
For
they
being
ignorant
of
Gods
righteousness
,
and
going
about
to
establish
their
own
righteousness
,
have
not
submitted
themselves
to
the
righteousness
of
God
.
And
't
is
observable
,
the
Apostle
useth
an
emphatical
word
of
a
Jew
,
Rom.
2.17
.
Thou
restest
in
the
Law
,
Look
as
there
is
nothing
more
pleasing
to
Christ
,
than
the
renouncing
of
all
confidence
in
our
own
duties
and
righteousness
;
so
there
is
nothing
more
provoking
to
Christ
,
than
the
setting
up
of
our
own
duties
and
righteousness
.
This
is
a
secret
Imposthume
that
kills
thousands
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
art
secure
in
the
Law
,
as
in
some
admirable
priviledge
and
signal
testimony
of
Gods
love
.
This
was
Bernards
temptation
,
when
being
assisted
in
duty
he
could
stroak
his
own
head
with
bene
fecisti
Bernarde
;
O
Bernard
,
this
was
gallantly
done
,
now
chear
up
thy self
.
It
was
the
saying
of
a
precious
Saint
,
That
he
was
more
afraid
of
his
duties
than
of
his
sins
,
for
the
one
made
him
often
proud
,
and
the
other
made
him
alwayes
humble
.
It
was
good
counsel
Luther
gave
,
Cavendum
est
non
solum
à
peccatis
,
sed
à
bonis
operibus
;
We
must
take
heed
not
only
of
our
sins
,
but
of
our
good
works
.
Duties
can
never
have
too
much
diligence
used
about
them
,
nor
too
little
confidence
placed
in
them
;
they
are
good
helps
,
but
bad
Saviours
;
it
is
necessary
we
do
them
,
but
it
is
dangerous
to
rely
upon
them
.
If
the
devil
cannot
disswade
us
from
performing
Religious
duties
,
then
his
next
work
will
be
to
perswade
us
all
he
can
to
rely
upon
them
to
make
Saviours
of
them
,
because
this
will
as
much
gratifie
Satan
,
and
as
certainly
ruin
our
souls
,
as
if
we
had
wholly
neglected
them
.
O
man
,
thine
own
righteousness
rested
in
,
will
as
certainly
and
eternally
undo
thee
as
the
greatest
and
foulest
enormities
.
This
soul-sickness
is
that
spiritual
Idolatry
that
will
undo
thee
,
for
thou
makest
thy self
a
Saviour
,
and
thy
duties
a
Saviour
,
and
sayest
of
thy
duties
,
as
they
did
of
the
golden
Calf
;
These
are
the
gods
that
brought
thee
out
of
the
Land
of
Egypt
.
Open
wickedness
,
open
idolatry
slayes
her
thousands
,
but
secret
idolatry
,
a
secret
resting
upon
duties
slayes
her
ten
thousands
;
multitudes
bleed
inward
by
this
disease
,
and
die
for
ever
.
Open
prophaness
is
the
broad
dirty
way
that
leads
to
hell
,
but
Religious
duties
rested
in
,
is
as
sure
a
way
,
though
a
cleaner
way
to
hell
;
prophane
persons
and
formal
Professors
,
shall
meet
at
last
in
one
hell
.
Ah
Christians
!
don
't
make
Religious
duties
your
money
,
lest
you
and
your
money
perish
together
.
The
Phenix
gathers
sweet
odoriferous
sticks
in
Arabia
together
,
and
then
blows
them
with
her
wings
and
burns
with
them
:
So
do
many
shining
Professors
burn
themselves
with
their
own
duties
and
services
.
You
know
in
Noahs
floud
,
all
that
were
not
in
the
Ark
,
though
they
climb
up
the
tallest
Trees
,
and
the
highest
Mountains
and
Hills
,
yet
were
drowned
:
So
let
men
climb
up
to
the
highest
duties
,
yet
if
they
be
not
housed
in
Christ
,
&
in
his
righteousness
,
they
will
be
as
certainly
damned
,
as
the
men
in
the
old
world
were
certainly
drowned
.
Adam
and
all
his
posterity
was
to
be
saved
by
doing
;
Do
this
and
live
.
And
hence
it
is
natural
to
all
the
sons
and
daughters
of
Adam
to
rest
on
duties
,
and
to
look
for
life
and
happiness
in
a
way
of
doing
;
but
if
salvation
were
to
be
had
by
doing
,
what
need
of
a
Saviour
?
Well
,
remember
this
once
for
all
,
such
as
rest
on
duties
,
such
as
rest
on
their
own
righteousness
,
or
on
any
thing
on
this
side
Christ
,
such
shall
find
them
as
weak
as
the
Assyrian
,
or
as
Jareb
,
they
cannot
heal
them
,
they
cannot
cure
them
of
their
wounds
:
Hos.
5.13
.
When
Ephraim
saw
his
sickness
,
and
Judah
saw
his
wound
,
then
went
Ephraim
to
the
Assyrian
,
and
sent
to
King
Jareb
,
yet
could
they
not
heal
him
,
nor
cure
him
of
his
wound
.
Duties
are
to
Satan
as
the
Ark
of
God
was
to
the
Philistines
;
he
trembles
to
see
a
soul
diligent
in
the
use
of
them
,
and
yet
not
daring
to
rely
on
them
but
on
Christ
;
but
when
he
can
draw
poor
souls
to
confide
in
their
duties
,
and
to
rest
on
their
duties
,
then
he
has
his
design
,
then
he
claps
his
hands
for
joy
,
then
he
cryes
out
,
Ah
,
ah
,
so
would
I
have
it
.
There
is
no
sin
that
doth
so
formally
and
immediately
oppose
Christ
,
and
reject
Christ
,
and
provoke
Christ
,
as
this
of
resting
upon
self-righteousness
;
and
therefore
above
all
,
pray
against
this
,
and
watch
against
this
,
and
weep
over
this
.
There
is
no
man
in
his
wits
that
hath
a
precious
lading
,
that
will
dare
to
adventure
it
in
a
crackt
and
broken
vessel
;
so
there
is
no
Christian
in
his
wits
that
will
dare
to
adventure
the
everlasting
safety
of
his
soul
upon
the
leaking
vessels
and
bottoms
of
his
own
holiness
or
services
.
O
Sirs
!
your
duties
cannot
satisfie
the
Justice
of
God
,
they
cannot
satisfie
the
Law
of
God
;
your
present
duties
cannot
satisfie
for
your
former
sins
and
rents
that
be
behind
.
A
man
that
payes
his
Rent
honestly
every
year
,
does
not
thereby
satisfie
for
the
old
Rent
not
paid
in
ten
or
twenty
years
before
.
Thy
new
obedience
,
O
Christian
,
is
too
weak
to
satisfie
for
old
debts
,
and
therefore
roll
thy self
on
Christ
,
and
Christ
alone
for
life
and
for
salvation
.
Bellarmine
could
say
after
all
his
disputes
for
relying
on
works
,
on
Saints
and
Angels
,
Tutius
est
,
&c.
The
safest
way
is
to
rely
on
Jesus
Christ
.
Now
,
let
all
these
things
work
you
to
renounce
your
own
righteousness
,
and
to
take
sanctuary
alone
in
the
pure
,
perfect
,
and
most
glorious
righteousness
of
Jesus
Christ
,
and
in
the
free-grace
of
God
.
Austin
.
Paul
is
called
by
one
the
best
child
of
grace
in
the
world
;
Eph.
3.8
.
for
whatsoever
he
was
,
or
had
,
or
did
,
he
ascribeth
all
to
free-grace
;
he
was
the
chiefest
of
the
Apostles
,
and
yet
less
than
the
least
of
all
Saints
;
he
was
very
eminent
in
grace
,
and
yet
what
he
was
,
he
was
by
grace
.
By
the
grace
of
God
I
am
what
I
am
.
He
lived
,
yet
not
he
,
but
Christ
lived
in
him
.
1
Cor.
15.10
.
Gal.
2.20
.
1
Cor.
15.10
.
Phil.
4.13
.
He
laboured
more
abundantly
than
they
all
,
yet
not
he
,
but
the
grace
of
God
which
was
with
him
.
He
was
able
to
do
all
things
,
but
still
through
Christ
that
strengthned
him
.
O
,
that
these
three
last
things
might
work
you
to
be
more
in
love
with
free-grace
than
ever
,
and
to
be
more
in
love
with
the
righteousness
of
Christ
than
ever
,
and
to
be
more
in
love
with
the
Covenant
of
grace
than
ever
.
But
,
The
fourteenth
Proposition
is
this
.
The
more
grace
,
the
more
holiness
,
the
more
any
man
has
of
the
Spirit
of
Sanctification
,
the
more
clear
,
the
more
fair
,
the
more
full
,
the
more
sweet
will
his
evidences
be
for
heaven
,
for
salvation
;
and
the
more
comfort
,
and
the
more
assurance
,
and
the
more
settlement
,
and
the
more
of
the
witness
of
the
spirit
of
Adoption
,
such
a
person
will
certainly
attain
unto
.
That
Spirit
which
is
the
earnest
of
our
inheritance
,
and
which
seals
us
up
to
an
holy
assurance
,
is
an
holy
Spirit
;
Eph.
1.13
,
14.
he
is
frequently
called
the
holy
Spirit
.
Cast
me
not
away
from
thy
presence
,
and
take
not
thy
holy
Spirit
from
me
.
Psal.
51.11
.
Isa.
63.10
.
Eph.
4.30
.
1
Thes.
4.8
.
But
they
rebelled
and
vexed
his
holy
Spirit
.
And
grieve
not
the
holy
Spirit
of
God
whereby
ye
are
sealed
unto
the
day
of
redemption
.
H●
therefore
that
despiseth
,
despiseth
not
man
but
God
,
who
hath
also
given
unto
us
his
holy
Spirit
.
To
make
a
man
holy
,
is
more
than
to
create
a
world
,
't
is
a
work
too
high
,
and
too
hard
for
Angels
or
men
;
it
becomes
none
,
and
it
can
be
done
by
none
but
by
the
holy
Spirit
.
Sanctification
is
the
Spirits
personal
operation
;
't
is
the
great
work
of
the
Spirit
to
shape
,
2
Thes.
2.13
.
1
Pet.
1.2
.
form
and
fashion
the
new-creature
holiness
in
all
the
vessels
of
glory
.
The
Spirit
is
the
root
of
all
holiness
,
and
therefore
the
several
parts
of
holiness
are
called
the
fruits
of
the
Spirit
.
Holiness
is
the
very
picture
of
God
;
Gal.
5.22
.
and
certainly
no
hand
can
carve
that
excellent
picture
but
the
Spirit
of
God
.
Holiness
is
the
Divine
nature
,
and
none
can
impart
that
to
man
but
the
Spirit
;
the
Spirit
is
the
great
principle
of
holiness
.
Now
,
the
more
grace
,
the
more
holiness
any
man
hath
,
the
more
he
is
the
delight
of
the
Spirit
;
and
the
more
the
Spirit
will
delight
to
witness
his
Sonship
,
his
Saintship
,
and
his
Heirship
unto
him
.
Scripture
and
experience
will
tell
you
,
that
commonly
men
of
greatest
holiness
have
been
men
of
greatest
assurance
.
This
is
certain
,
the
more
holiness
the
more
assurance
;
for
so
the
precious
promises
runs
,
Isa.
32.17
.
The
work
of
righteousness
shall
be
peace
(
to
wit
,
peace
of
conscience
,
Rom.
5.1
.
)
and
the
effect
of
righteousness
quietness
and
assurance
for
ever
.
Inherent
righteousness
(
for
of
that
he
speaks
,
as
is
evident
by
the
15.
and
16.
verses
of
the
same
Chapter
)
is
the
high-way
to
assurance
and
peace
.
So
Psal.
50.
ult.
To
him
that
ordereth
his
conversation
aright
,
will
I
shew
the
salvation
of
God
;
that
is
,
declare
my self
to
be
his
Saviour
,
say
some
;
say
others
,
I
will
give
him
a
prospect
of
heaven
here
,
and
a
full
fruition
of
heaven
hereafter
;
say
others
,
I
will
cause
him
to
see
and
know
that
he
shall
be
saved
.
So
John
14.21
.
He
that
hath
my
commandements
and
keepeth
them
,
he
it
is
that
loveth
me
;
and
he
that
loveth
me
shall
be
loved
of
my
father
,
and
I
will
love
him
,
and
manifest
my self
unto
him
.
Ver.
23.
If
any
man
love
me
,
he
will
keep
my
words
,
and
my
father
will
love
him
,
and
we
will
come
unto
him
and
make
our
abode
with
him
.
Holy
Christians
shall
have
most
of
the
spiritual
presence
of
Christ
,
and
of
the
singular
manifestations
of
the
love
of
Christ
to
their
souls
.
The
great
reason
of
reasons
why
the
springs
of
comfort
,
of
joy
,
of
inward
peace
,
and
of
assurance
,
rises
no
higher
in
many
Christians
souls
,
is
because
the
springs
of
grace
and
holiness
rises
no
higher
in
their
souls
.
Had
Christians
more
grace
,
and
more
holiness
in
their
hearts
and
lives
,
God
would
quickly
bring
down
more
of
heaven
and
assurance
into
their
souls
.
There
is
a
blessed
assurance
(
as
I
have
told
you
before
)
which
arises
from
the
discovery
of
grace
in
the
soul
.
Now
,
the
more
ample
,
large
and
full
the
matter
of
our
assurance
is
,
the
more
ample
,
large
and
full
must
our
assurance
be
.
Methinks
the
connexion
of
these
four
verses
in
Titus
2.11
,
12
,
13
,
14.
shews
this
,
When
grace
that
appears
to
us
,
teacheth
us
to
deny
ungodliness
and
worldly
lusts
,
&c.
See
what
follows
,
then
we
are
most
likely
to
look
for
the
blessed
hope
and
glorious
appearing
of
our
Lord
and
Saviour
Jesus
Christ
.
And
that
prayer
of
the
Apostle
for
his
Ephesians
,
Eph.
3.16
,
17
,
18
speaks
as
loudly
in
the
case
,
That
God
would
grant
them
to
be
strengthned
by
the
Spirit
,
&c.
to
be
rooted
and
grounded
in
love
.
And
what
then
?
That
ye
may
comprehend
with
all
Saints
,
the
length
and
breadth
of
the
love
of
God
.
Suppose
in
health
or
sickness
,
living
or
dying
,
a
man
should
labour
to
support
,
comfort
and
chear
up
his
spirit
,
in
the
thoughts
or
meditations
of
his
eternal
election
and
free
justification
.
And
suppose
that
at
that
very
time
the
Spirit
of
God
,
his
own
conscience
,
●
Thes.
2.13
,
14.
a
faithful
Minister
,
or
an
experienced
Christian
should
tell
him
,
That
if
he
be
really
justified
,
he
is
really
sanctified
.
Now
,
if
this
man
should
say
,
What
do
you
tell
me
of
sanctification
,
or
I
know
not
whether
I
am
sanctified
or
no
,
or
I
look
not
to
sanctification
,
I
mind
not
holiness
,
I
regard
not
the
fruits
of
the
Spirit
;
will
not
the
holy
Spirit
,
will
not
an
enlightned
conscience
,
will
not
a
faithful
Minister
,
will
not
an
experienced
Christian
reply
,
Then
certainly
thou
art
not
elected
,
thou
art
not
justified
,
for
it
is
a
truth
as
clear
as
the
Sun
,
a
truth
that
will
admit
of
no
dispute
,
viz.
Rom
8.1
,
13
,
29
,
30.
That
none
are
eternally
elected
and
freely
justified
,
but
they
are
sanctified
;
and
that
they
that
are
not
sanctified
,
are
not
justified
.
Mark
,
there
is
a
closs
connexion
of
sanctification
with
justification
in
the
promises
of
the
Covenant
;
sanctification
and
justificatiòn
go
hand
in
hand
,
they
come
forth
like
twins
out
of
the
womb
of
free-grace
;
as
you
may
see
in
these
remarkable
Scriptures
,
Jer.
33.8
.
Bern.
in
Cant.
Serm.
37.
I
will
cleanse
them
from
all
their
iniquity
whereby
they
have
sinned
against
me
,
and
I
will
pardon
all
their
iniquities
whereby
they
have
sinned
,
and
whereby
they
have
transgressed
against
me
;
Here
you
see
them
both
expressed
together
in
the
same
deed
,
I
will
cleanse
them
from
all
their
iniquity
;
there
is
our
sanctification
promised
.
And
I
will
pardon
all
their
iniquities
;
there
is
justification
promised
,
So
Mich.
7.19
.
He
will
subdue
our
iniquities
,
and
thou
wilt
c●st
all
their
sins
into
the
depths
of
the
Sea
.
Here
you
find
justification
and
sanctification
again
in
the
promise
.
He
will
subdue
our
iniquities
;
This
is
sanctifying
.
And
he
will
cast
all
their
sins
into
the
depths
of
the
Sea
;
This
is
justifying
.
Heb.
8.10
.
I
will
put
my
Laws
into
their
minds
,
and
write
them
in
their
hearts
(
there
is
the
promise
of
sanctification
)
V●r.
12.
And
I
will
be
merciful
to
their
unrighteousness
and
their
sins
,
and
their
iniquities
will
I
remember
no
more
;
(
There
is
the
promise
of
justification
.
1
John
1.9
.
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
;
(
There
is
our
justification
promised
.
)
And
to
cleanse
us
from
a●l
unrighteousness
;
(
There
is
the
promise
of
sanctification
.
Ezek.
36.25
.
From
all
your
filthiness
,
and
from
all
your
idols
will
I
cleanse
you
;
(
There
is
the
promise
of
sanctification
)
Ver.
29.
I
will
also
save
you
from
all
your
uncleannesses
;
(
There
is
the
promise
of
justification
)
1
Cor.
6.11
.
But
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
.
Justification
and
sanctification
are
inseparable
companions
;
distinguished
they
must
be
,
but
divided
they
can
never
be
;
where
sin
is
pardoned
,
the
gift
of
sanctity
is
still
conferred
.
'T
is
weakness
,
't
is
wickedness
for
a
man
to
conclude
that
he
is
in
an
elected
and
justified
estate
when
he
has
nothing
,
when
he
has
not
the
least
thing
to
evidence
himself
to
be
in
a
sanctified
estate
:
Both
justification
and
sanctification
have
a
necessary
respect
to
the
salvation
of
all
those
that
shall
go
to
heaven
.
He
that
will
go
to
heaven
must
be
sanctified
,
and
he
that
will
go
to
heaven
must
be
justified
.
No
man
can
go
to
heaven
without
both
;
no
man
can
go
to
heaven
unless
he
be
justified
,
Rom.
8.30
.
Whom
he
called
,
them
also
he
justified
;
and
whom
he
justified
,
them
he
also
glorified
.
None
are
justified
but
such
as
are
called
,
and
none
are
glorified
but
such
as
are
justified
.
And
as
no
man
can
go
to
heaven
but
he
that
is
justified
,
so
no
man
can
go
to
heaven
but
he
that
is
sanctified
,
John
3.5
.
Jesus
answered
and
said
unto
him
,
verily
,
verily
,
I
say
unto
thee
,
except
a
man
be
born
again
,
he
cannot
see
the
kingdom
of
God
.
Ver.
5.
Jesus
answerd
,
verily
,
verily
,
I
say
unto
thee
,
except
a
man
be
born
of
water
and
of
the
spirit
,
he
cannot
enter
into
the
kingdom
of
God
.
See
my
Treatise
on
Holiness
.
Heb.
12.14
.
And
holiness
,
without
which
no
man
shall
see
the
Lord
.
By
these
Scriptures
't
is
evident
,
that
there
is
an
absolute
necessity
both
of
sanctification
and
justification
in
reference
to
salvation
.
Now
,
as
sanctification
and
justification
are
linkt
together
;
so
the
more
clear
,
the
more
full
,
the
more
evident
,
and
the
more
eminent
a
mans
sanctification
is
,
the
more
clear
,
the
more
full
,
the
more
evident
and
the
more
eminent
will
the
evidences
of
his
justification
be
.
The
greatest
evidences
of
our
sanctification
carries
with
them
the
greatest
assurance
of
our
justification
,
and
of
our
salvation
.
But
,
The
fifteenth
Proposition
is
this
.
When
your
graces
are
strongest
,
and
your
evidences
for
heaven
are
clearest
,
and
your
comforts
rise
highest
upon
the
sight
of
your
graces
or
gracious
evidences
,
then
in
a
special
manner
it
concerns
you
to
make
it
your
great
business
and
work
to
act
faith
a
fresh
,
to
act
faith
with
a
greater
strength
,
upon
the
free
,
rich
and
glorious
grace
of
God
,
and
upon
the
Lord
Jesus
Christ
.
'T
is
reported
of
the
Chrystal
,
that
it
hath
such
a
vertue
in
it
,
that
the
very
touching
of
it
quickens
other
stones
,
and
puts
a
luster
and
beauty
upon
them
.
This
is
most
true
of
faith
;
faith
is
a
grace
that
gives
strength
and
efficacy
to
all
other
graces
,
it
is
like
a
silver
thred
that
runs
thorow
a
chain
of
pearl
,
it
hath
an
influence
upon
all
other
graces
that
are
in
the
soul
;
faith
is
as
the
spring
in
the
watch
that
moves
the
wheels
,
not
a
grace
stirs
till
faith
sets
it
at
work
.
What
is
said
of
Solomons
vertuous
woman
,
viz.
Prov.
31.15
,
27
Heb.
11.
Rom.
4.3
.
&
8.24
.
Zech.
12.10
.
That
she
sets
all
her
Maidens
to
work
,
is
most
true
of
faith
;
faith
sets
all
the
graces
in
the
soul
at
work
.
We
love
as
we
believe
,
and
we
obey
as
we
believe
,
and
we
hope
as
we
believe
,
and
we
joy
as
we
believe
,
and
we
mourn
as
we
believe
,
and
we
repent
as
we
believe
;
all
graces
keep
time
and
pace
with
faith
,
&c.
Now
when
your
graces
are
most
shining
,
and
your
evidences
for
heaven
are
most
sparkling
,
O
then
,
give
faith
elbow-room
,
give
faith
full
scope
to
exercise
it self
upon
the
Lord
Jesus
.
Adams
obedience
to
innocency
was
not
more
pleasing
and
delightful
to
God
,
than
the
exercise
of
your
faith
on
the
Lord
Jesus
will
be
at
such
a
time
pleasing
and
delightful
to
him
;
you
are
to
look
upon
all
your
graces
and
gracious
evidences
as
your
highest
encouragement
to
a
lively
,
cheerful
,
1
Joh.
5.13
.
Rom.
1.17
.
and
resolute
acting
of
faith
upon
the
person
of
Christ
,
the
righteousness
of
Christ
,
&c.
All
a
Christians
graces
,
and
all
his
gracious
evidences
should
be
but
as
a
golden
bridge
,
Gen.
45.19
,
21
,
27.
or
as
Josephs
wagons
,
a
means
to
pass
his
soul
over
to
Christ
afresh
by
a
renewed
exercise
of
faith
.
When
your
graces
and
gracious
evidences
are
most
splendent
,
then
be
sure
that
Christ
be
found
lying
as
a
bundle
of
myrrhe
between
your
breasts
,
and
all
is
well
,
and
will
be
well
.
Dear
Christians
,
Cant.
1.12
.
when
your
eyes
are
fixt
upon
inherent
righteousness
,
Plutarch
in
the
life
of
Phocion
tells
us
of
a
certain
gentle-woman
of
Ionia
who
shewed
the
wife
of
Phocion
all
the
rich
jewels
and
precious
stones
she
had
:
She
answered
her
again
,
all
my
riches
and
jewels
is
my
Husbands
.
This
is
more
applicable
to
Christ
,
&c.
The
precious
stone
Opalum
(
is
said
)
to
have
the
vertue
of
all
stones
;
the
brightness
of
the
Carbuncle
,
the
purple
colour
of
the
Amethist
,
the
amiable
greenness
of
the
Emerald
;
but
what
are
all
these
to
Christ
.
and
upon
your
gracious
evidences
,
then
let
your
hearts
be
firmly
fixt
upon
the
Lord
Jesus
Christ
and
his
imputed
righteousness
.
Pauls
eye
was
fixt
upon
his
grace
,
upon
his
better
part
,
Rom.
7.22
.
I
delight
in
the
Law
of
God
after
the
inward
man
.
Ver.
25.
And
with
my
mind
I
serve
the
Law
of
God
.
And
yet
at
the
very
same
time
his
heart
was
set
upon
Christ
,
and
taken
up
with
Christ
.
Ver.
25.
I
thank
God
through
our
Lord
Jesus
Christ
.
Though
Paul
had
an
eye
to
his
noble
part
,
his
better
part
,
his
regenerate
part
;
yet
at
the
same
time
his
heart
was
taken
up
with
the
Lord
Jesus
Christ
as
freeing
of
him
from
the
curse
of
the
Law
,
the
dominion
of
sin
,
the
damnatory
power
of
sin
,
and
as
translating
of
him
into
the
glorious
liberty
of
the
sons
of
God
.
I
thank
God
through
our
Lord
Jesus
Christ
.
So
in
Col.
2.2
,
3.
You
have
their
eyes
fixt
upon
grace
,
and
at
the
same
time
their
hearts
fixt
upon
Christ
;
That
their
hearts
might
be
comforted
being
knit
together
in
love
,
and
unto
all
riches
of
the
full
assurance
of
understanding
,
to
the
acknowledgment
of
the
mystery
of
God
,
and
of
the
father
and
of
Christ
,
in
whom
are
hid
all
the
treasures
of
wisdom
and
knowledge
.
Their
eyes
were
upon
grace
,
but
their
hearts
were
taken
up
with
Christ
.
So
in
Phil.
3.8
.
The
Apostle
had
his
eye
upon
the
excellent
knowledge
of
Christ
.
But
Ver.
9.
his
heart
is
taken
up
with
the
righteousness
of
Christ
.
That
I
might
be
found
in
him
,
not
having
mine
own
righteousness
,
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
the
righteousness
which
is
of
God
by
faith
.
Though
Paul
had
his
eye
upon
grace
,
upon
inherent
righteousness
;
yet
in
the
very
presence
of
his
grace
his
heart
was
taken
up
with
Christ
,
and
with
his
imputed
righteousness
,
as
is
evident
in
the
Text.
This
is
your
glory
Christians
,
in
the
presence
and
sight
of
all
your
graces
and
gracious
evidences
,
to
see
the
free
grace
of
Christ
and
his
infinite
,
spotless
,
matchless
and
glorious
righteousness
to
be
your
surest
,
sweetest
,
highest
and
choicest
comfort
and
refuge
.
Look
as
Rebkekah
was
more
taken
with
the
person
of
Isaac
than
she
was
with
his
ear-rings
,
Gen.
24.30
,
53
,
64
,
65
,
66
,
67.
bracelets
,
jewels
of
silver
,
and
jewels
of
gold
:
So
it
becomes
a
Christian
in
the
presence
of
his
graces
and
gracious
evidences
(
which
are
Christs
ear-rings
,
bracelets
and
jewels
)
to
be
▪
more
taken
up
with
Christ
than
with
them
.
He
that
holds
not
wholly
with
Christ
,
doth
very
shamefully
neglect
Christ
.
Aut
totum
mecum
tene
,
aut
totum
omitte
,
Grego
Nazien
.
Christ
and
his
Mediatory
righteousness
should
be
more
in
a
Christians
eye
,
and
always
lye
nearer
to
a
Christians
heart
,
than
inherent
righteousness
.
Grace
is
a
ring
of
gold
,
and
Christ
is
the
sparkling
diamond
in
that
ring
.
Now
,
what
's
the
ring
to
the
sparkling
diamond
?
'T
is
not
safe
to
pore
more
upon
inherent
righteousness
than
upon
imputed
righteousness
.
'T
is
not
wisdom
to
have
our
thoughts
and
hearts
more
taken
up
with
our
gracious
dispositions
and
gracious
actings
,
than
with
the
person
of
Christ
,
the
righteousness
of
Christ
,
the
life
of
Christ
,
the
death
of
Christ
,
the
satisfaction
of
Christ
,
&c.
Dear
Christians
,
was
it
Christ
,
or
was
it
your
graces
,
or
your
gracious
evidences
,
or
your
gracious
dispositions
,
or
your
gracious
actings
,
that
trod
the
wine-press
of
your
Fathers
wrath
,
that
satisfied
divine
justice
,
that
pacified
divine
anger
,
that
did
bear
the
curse
,
that
fulfill'd
the
Law
,
that
brought
in
an
everlasting
righteousness
,
that
discharged
your
debts
,
that
procured
you
pardon
,
that
made
your
peace
,
and
that
brought
you
into
a
state
of
favour
and
friendship
with
God
?
If
you
answer
(
as
you
must
)
none
but
Christ
,
none
but
Christ
;
O
then
,
let
your
thoughts
and
hearts
be
firstly
,
mostly
,
chiefly
and
lastly
taken
up
with
the
Lord
Jesus
.
Though
inherent
grace
be
a
glorious
creature
,
yet
't
is
but
a
creature
.
Now
,
when
your
thoughts
and
hearts
are
more
taken
up
with
inherent
grace
,
than
they
are
with
Christ
the
spring
and
fountain
of
all
grace
;
you
make
an
idol
of
inherent
grace
,
John
1.16
.
Col.
2.2
,
3.
and
reflect
dishonour
upon
the
Lord
Jesus
.
A
Christian
may
lawfully
look
upon
his
graces
and
his
gracious
evidences
,
and
a
Christian
ought
to
be
much
in
blessing
and
praising
of
God
for
his
graces
and
gracious
evidences
,
and
a
Christian
may
safely
take
comfort
in
his
graces
and
gracious
evidences
as
they
are
the
fruits
of
God's
eternal
and
unchangable
love
,
Isa.
38.3
.
2
Cor.
1.12
.
but
still
his
work
should
be
to
live
upon
Christ
,
and
to
lift
up
Christ
above
all
.
'T
is
Christ
,
't
is
his
Mediatory
righteousness
,
't
is
free-grace
that
a
Christian
ought
to
make
the
chief
and
only
ground
and
bottom
of
his
hope
and
comforts
.
Though
good
old
Jacob
did
really
rejoyce
in
the
chariots
and
wagons
that
Joseph
had
sent
to
bring
him
down
to
Egypt
,
Gen.
45.26
,
27
,
28.
yet
he
did
more
abundantly
rejoyce
in
this
,
that
Joseph
was
alive
,
and
that
shortly
he
should
see
and
enjoy
Joseph
himself
.
Though
a
Christian
may
really
rejoyce
in
his
graces
and
gracious
evidences
,
yet
above
all
he
ought
to
rejoyce
in
Christ
Jesus
,
to
triumph
in
Christ
Jesus
,
Gal.
6.14
.
Phil.
3.3
.
2
Cor.
2.14
.
Col.
3.11
.
and
to
take
up
in
Christ
Jesus
as
in
his
great
all
.
There
is
a
great
aptness
and
proness
in
many
(
may
I
not
say
in
most
)
gracious
Christians
,
to
gaze
so
much
and
so
long
upon
their
graces
,
upon
their
gracious
dispositions
,
upon
their
gracious
evidences
,
and
upon
their
gracious
actings
,
that
too
often
they
neglect
the
exercise
of
faith
upon
Christ
,
upon
the
promises
;
they
gaze
so
much
and
so
long
upon
what
is
wrought
in
them
,
and
done
by
them
,
that
they
forget
their
grand
work
,
which
is
immediate
closing
with
Christ
,
immediate
embracing
of
Christ
,
immediate
relying
upon
Christ
,
immediate
staying
,
rowling
,
and
resting
upon
Christ
,
for
justification
and
salvation
.
Now
,
from
these
frequent
miscarriages
of
Christians
,
some
have
taken
the
liberty
and
boldness
very
hotly
and
peremptorily
to
cry
down
the
total
use
of
all
characters
,
signs
and
marks
,
the
evil
of
which
I
have
formerly
pointed
at
,
and
therefore
let
this
touch
suffice
here
.
Grace
is
excellent
,
yea
very
excellent
,
but
Christ
is
infinitely
more
excellent
than
all
your
graces
,
and
therefore
above
all
let
Christ
still
have
the
preheminence
.
Col.
1.18
.
Now
,
though
it
must
be
granted
that
a
Christian
may
lawfully
make
use
of
his
graces
and
gracious
evidences
in
order
to
his
support
,
comfort
and
encouragement
,
yet
it
cannot
be
denyed
but
that
the
noblest
,
purest
,
highest
and
most
excellent
acts
and
exercises
of
faith
,
Cant.
8.5
.
Job
13.15
.
Psal.
42.5
,
11.
Isa.
50.10
.
Mic.
7.7
,
8
,
9
,
10
John
20.27
,
28
,
29.
are
when
a
Christian
closes
with
Christ
,
embraces
Christ
,
hangs
upon
Christ
,
and
stayes
himself
upon
Christ
,
and
upon
free
and
precious
promises
,
when
sense
and
feeling
fails
,
when
joy
and
comfort
fails
,
and
when
his
gracious
evidences
for
heaven
fails
.
O
now
,
to
turn
to
Christ
,
and
to
turn
to
the
breasts
of
a
promise
,
and
to
live
upon
Christ
,
and
to
hang
upon
a
promise
,
is
the
way
of
wayes
to
exalt
Christ
,
and
to
glorifie
Christ
;
there
is
nothing
that
pleases
Christ
,
or
that
delights
Christ
,
or
that
is
such
an
honour
to
Christ
,
as
these
pure
actings
of
faith
are
.
Signs
and
evidences
,
are
most
sweet
,
comfortable
and
pleasing
to
us
;
but
the
pure
actings
of
faith
are
most
eyed
and
valued
by
Christ
,
Cant.
3.1
,
2
,
3
,
4
,
5.
&
5.3
,
4
,
5
,
6.
and
therefore
many
times
Christ
draws
a
curtain
between
him
and
the
soul
,
and
causes
a
Christians
Sun
to
set
at
noon
,
and
damps
his
joy
,
and
marrs
his
peace
,
and
clouds
his
evidences
for
heaven
,
on
purpose
to
train
up
his
children
in
the
pure
actings
of
faith
.
'T
is
sad
when
Christians
make
such
immoderate
use
of
their
signs
,
marks
,
evidences
,
as
damps
and
hinders
those
direct
and
immediate
acts
of
faith
,
whereby
they
should
receive
Christ
,
and
apply
Christ
,
and
rest
upon
Christ
alone
for
pardon
,
peace
,
reconciliation
,
justification
and
salvation
;
he
that
pores
so
long
and
so
much
upon
his
graces
or
gracious
evidences
as
shall
hinder
him
from
the
fresh
and
frequent
actings
of
faith
upon
Christ
,
he
casts
contempt
upon
Christ
.
Christ
is
an
incomparable
cordial
,
he
is
worthily
called
the
consolation
of
Israel
,
Luke
2.25
.
Though
the
sight
of
a
Christians
graces
and
gracious
evidences
be
very
comfortable
and
delightful
to
him
,
yet
the
sight
of
Christ
should
be
ten
thousand
times
more
comfortable
and
delightful
to
him
.
O
Sirs
!
what
are
the
favourites
to
the
King
himself
?
What
are
the
servants
to
the
Lord
they
wait
on
?
what
are
the
friends
of
the
Bridegroom
to
the
Bridegroom
himself
?
what
are
all
the
bracelets
and
jewels
to
the
Husband
that
gives
them
?
no
more
are
all
a
Christians
graces
or
gracious
evidences
to
the
Lord
Jesus
himself
.
A
Christian
should
say
to
all
his
gifts
,
graces
,
evidences
and
services
,
Stand
by
,
make
room
for
Christ
,
make
room
for
Christ
.
Oh!
none
but
Christ
;
Oh!
none
to
Christ
.
Living
by
signs
is
most
natural
,
pleasing
and
comfortable
to
us
,
but
living
by
faith
is
most
honourable
to
Christ
.
It
is
said
,
the
just
shall
live
by
his
faith
,
not
by
his
evidences
.
Hab.
2.4
.
Heb.
10.38
.
When
men
pride
themselves
in
their
evidences
,
and
when
men
secretly
lean
upon
their
evidences
instead
of
leaning
upon
Christ
,
and
when
men
bottom
their
hopes
and
comforts
upon
their
signs
and
evidences
,
when
they
should
be
bottoming
of
all
their
hopes
and
comforts
upon
Christ
;
on
a
sudden
Christ
withdraws
,
and
the
soul
is
immediately
filled
with
clouds
,
fears
,
doubts
,
darkness
;
and
all
a
mans
graces
and
gracious
evidences
are
eclipsed
,
and
he
can
see
nothing
,
nor
feel
nothing
,
but
deadness
,
hardness
,
barrenness
,
hypocrisie
,
unbelief
,
self-love
,
guilt
,
&c.
which
makes
him
a
Magor-Missabib
,
a
terror
to
himself
.
Now
the
design
of
Christ
in
all
this
is
to
train
up
his
people
in
a
life
of
faith
,
and
to
teach
them
in
the
want
of
their
signs
and
evidences
,
Col.
3.3
,
4.
Col.
1.27
.
how
to
live
above
their
signs
and
evidences
upon
himself
,
who
is
their
life
,
their
hope
,
their
heaven
,
their
happiness
,
their
all
.
Now
Christians
,
the
best
way
to
prevent
these
sore
soul-distresses
,
is
in
the
moderate
use
of
your
signs
and
evidences
,
to
live
much
in
the
fresh
and
frequent
actings
of
faith
upon
the
Lord
Jesus
,
and
in
so
doing
,
you
will
neither
grieve
Christ
,
nor
provoke
Christ
nor
wrong
your
own
precious
and
immortal
souls
.
But
,
The
sixteenth
and
last
Proposition
that
I
shall
lay
down
is
this
:
When
ever
any
fresh
doubts
or
fears
rise
in
your
hearts
,
upon
the
stirrings
of
corruptions
,
or
debility
of
graces
,
or
failing
in
duties
,
&c.
then
keep
closs
to
these
two
Rules
;
First
,
have
recourse
to
any
of
the
former
characters
that
are
laid
down
in
this
Book
,
and
while
you
find
any
of
them
shining
in
your
souls
;
nay
,
though
it
were
but
one
,
never
pass
any
judgment
against
the
happiness
and
blessedness
of
your
spiritual
or
eternal
estates
.
Secondly
,
turn
your selves
to
such
particular
promises
,
and
plead
such
particular
promises
,
and
rest
and
stay
your
trembling
souls
upon
such
particular
promises
,
Sirtorius
paid
what
he
promised
with
fair
words
,
Plutarch
.
But
so
does
not
God
;
men
may
eat
their
words
,
but
God
won't
eat
his
.
and
cling
fast
to
such
particular
promises
,
that
have
been
comforts
,
cordials
and
supports
to
many
weak
,
doubting
,
trembling
Christians
,
who
have
been
alwayes
afraid
to
say
they
had
grace
,
or
to
say
that
God
was
their
Father
,
or
Christ
their
Redeemer
,
or
the
Spirit
their
Sanctifier
,
or
Heaven
their
Inheritance
,
&c.
I
have
read
of
a
woman
that
was
much
disquieted
in
conscience
,
even
to
despair
,
endeavouring
to
be
her
own
executioner
,
but
was
comforted
by
that
blessed
promise
,
Isa.
57.15
.
For
thus
saith
the
high
and
lofty
one
that
inhabiteth
eternity
,
whose
name
is
holy
,
I
dwell
in
the
high
and
holy
place
;
with
him
also
that
is
of
an
humble
and
contrite
spirit
,
to
revive
the
spirit
of
the
humble
,
and
to
revive
the
heart
of
the
contrite
ones
.
And
I
have
read
of
another
man
,
who
being
ready
to
dye
;
Lord
,
saith
he
,
I
challenge
thee
by
that
promise
,
Mat.
11.28
.
Come
unto
me
all
ye
that
labour
,
and
are
heavy
laden
,
and
I
will
give
you
rest
,
and
so
was
comforted
.
And
I
have
read
of
some
others
that
were
comforted
with
that
promise
,
●●rsin
.
and
Beza
.
John
10.29
.
None
shall
pluck
them
out
of
my
fathers
hand
.
And
I
have
read
of
another
,
who
having
deeply
wounded
his
conscience
by
subscribing
to
Popish
errors
,
was
much
comforted
by
that
blessed
Scripture
,
1
Tim.
1.15
.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Jesus
Christ
came
into
the
world
to
save
sinners
,
of
whom
I
am
chief
.
And
I
have
read
of
another
,
Mr.
Bilney
the
Martyr
,
Psal.
51.17
.
A
broken
and
a
contrite
heart
,
O
God
,
thou
thou
wilt
not
despise
.
This
promise
was
a
cordial
to
Bernard
on
his
dying
bed
,
he
dyed
with
this
promise
in
his
mouth
.
And
Austin
found
so
much
sweetness
in
the
same
promise
,
that
he
caused
it
to
be
written
on
the
wall
over
against
his
bed
where
he
lay
sick
and
dyed
.
who
was
much
comforted
under
sore
distresses
by
that
promise
,
Isa.
26.3
.
Thou
wilt
keep
him
in
perfect
peace
(
or
as
the
Hebrew
runs
,
Shalom
,
Shalom
,
peace
,
peace
)
whose
mind
is
stayed
on
thee
,
because
he
trusteth
in
thee
.
And
many
have
gone
to
heaven
triumphantly
by
the
refreshing
and
comfort
that
they
have
found
in
these
following
Scriptures
,
John
6.37
.
All
that
the
father
giveth
me
shall
come
to
me
,
and
him
that
cometh
to
me
,
I
will
in
no
wise
cast
out
.
Isa.
55.1
.
Ho
,
every
one
that
thirsteth
,
come
ye
to
the
waters
,
and
he
that
hath
no
money
,
come
ye
,
buy
and
eat
,
yea
come
buy
wine
and
milk
without
money
,
and
without
price
.
Ver.
3.
Incline
your
ear
and
come
unto
me
,
hear
and
your
soul
shall
live
,
and
I
will
make
an
everlasting
Covenant
with
you
,
even
the
sure
mercies
of
David
.
And
so
Rev.
22.17
.
And
the
Spirit
and
the
Bride
say
come
,
and
let
him
that
heareth
say
come
,
and
let
him
that
is
athirst
come
,
and
whosoever
will
let
him
take
the
water
of
life
freely
.
So
Hos.
14.4
.
I
will
heal
their
back-slidings
,
and
love
them
freely
.
So
Isa.
43.25
.
I
,
even
I
am
he
that
blotteth
out
thy
trangressions
for
mine
own
sake
,
and
will
not
remember
thy
sins
.
Isa.
57.18
.
I
have
seen
his
wayes
,
and
will
heal
him
;
I
will
lead
him
also
,
and
restore
comforts
unto
him
,
and
to
his
mourners
.
Ver.
19.
I
create
the
fruit
of
the
lips
;
peace
,
peace
to
him
that
is
far
off
,
and
to
him
that
is
near
,
saith
the
Lord
,
and
I
will
heal
him
.
O
,
these
have
been
comforting
promises
,
and
upholding
promises
,
and
refreshing
promises
,
The
promises
are
pabulum
fidei
,
&c.
anima
fidei
,
the
food
of
faith
,
and
the
soul
of
faith
.
to
many
doubting
,
drooping
souls
.
'T
is
impossible
that
such
a
soul
should
ever
drop
into
hell
,
that
can
cling
fast
to
any
of
these
promises
,
that
can
hang
upon
any
of
these
promises
,
that
can
rest
and
lay
the
weight
of
their
souls
upon
Christ
in
any
of
these
promises
:
Doubtless
relyance
upon
Christ
in
these
precious
promises
hath
ferried
many
poor
,
doubting
,
trembling
souls
to
heaven
.
The
promise
is
the
golden
Cabinet
,
and
Christ
is
the
costly
jewel
that
is
laid
up
in
it
.
The
promise
is
the
field
,
and
Christ
is
the
pearl
of
price
that
is
hid
in
it
;
all
the
promises
they
point
to
Christ
,
they
lead
to
Christ
,
they
hang
upon
Christ
;
2
Cor.
1.20
.
All
the
promises
of
God
in
him
are
yea
,
and
in
him
Amen
.
In
the
new
Covenant
,
God
neither
makes
any
promises
,
nor
fulfils
any
promises
of
salvation
,
but
in
Christ
and
through
Christ
.
Now
when
any
fears
,
or
darkness
,
or
doubts
,
or
disputes
arises
in
your
souls
about
your
spiritual
estates
,
Oh!
then
run
to
Christ
in
the
promise
,
and
plead
the
promise
,
and
hang
upon
the
breasts
of
the
promise
,
and
let
your
souls
cleave
closs
to
the
promise
;
for
this
is
the
way
of
wayes
to
have
your
evidences
cleared
,
your
comforts
restored
,
your
peace
maintained
,
your
graces
strengthned
,
and
your
assurance
raised
and
confirmed
.
FINIS
.