Gospel
Remission
.
PSAL.
XXXII
.
1
.
Blessed
is
he
whose
Transgression
is
forgiven
,
and
whose
Sin
is
Covered
.
CHAP.
I.
The
Text
Opened
,
and
the
Main
Doctrine
Propounded
.
I
Have
,
as
you
may
remember
,
in
many
Sermons
endeavoured
to
shew
unto
you
the
malignity
and
dreadful
evil
that
there
is
in
Sin
;
And
what
more
seasonable
and
suitable
Argument
can
we
now
treat
of
,
than
the
blessedness
of
Pardon
of
Sin
?
How
sweet
and
acceptable
will
this
be
to
such
fou●s
,
that
by
the
former
argument
have
been
made
apprehensive
of
the
dreadful
evil
of
it
?
How
readily
will
they
say
,
with
the
Prophet
,
How
beautiful
are
the
feet
of
those
that
bring
(
such
)
good
tidings
?
Wherefore
,
me
thinks
,
while
I
am
reading
this
Text
,
I
should
be
like
a
man
at
an
Eccho
,
that
hears
the
words
thereof
resounded
back
again
,
by
every
broken
hearted
sinner
in
this
Congregation
,
O
,
blessed
,
blessed
is
the
man
indeed
whose
transgressions
are
forgiven
,
and
whose
sin
is
covered
.
A
word
spoken
in
season
(
says
Solomon
)
is
like
Apples
of
Gold
in
Pictures
of
Silver
;
and
considering
,
Prov.
25.11
.
how
large
I
have
been
in
opening
of
the
Evil
of
Sin
unto
you
,
if
ever
a
word
was
spoken
in
due
season
,
I
hope
it
may
be
out
of
this
Text
:
The
word
of
Reconciliation
and
pardon
of
Sin
;
and
if
God
inable
me
to
clear
up
unto
you
the
excellency
of
those
Truths
contained
in
this
Scripture
,
I
hope
they
will
prove
in
all
your
eyes
to
be
as
Apples
of
Gold
in
Pictures
of
Silver
.
The
words
read
,
are
the
first
words
of
one
of
David's
Penitential
Psalms
,
and
they
are
indeed
the
genuine
voyce
of
a
true
Penitent
;
the
very
Character
of
an
humble
Penitential
Soul
;
he
is
one
that
has
admiring
thoughts
of
the
blessedness
of
the
pardon
of
sin
:
I
will
not
spend
time
in
Analysing
the
whole
Psalm
,
because
the
sweetness
and
blessedness
of
the
Argument
draws
my
heart
to
come
presently
to
it
;
And
blessed
may
your
ears
be
,
who
after
hearing
of
the
dreadful
evil
of
sin
,
may
come
to
hear
the
blessed
doctrine
of
Pardon
;
it
is
that
which
God
has
deny'd
to
many
thousands
:
And
who
knows
but
many
even
of
those
that
in
this
Congregation
have
heard
the
sorrow
of
that
Doctrine
,
are
now
gone
(
perhaps
to
their
own
place
)
and
feel
what
they
then
heard
,
and
much
more
,
and
are
past
ever
hearing
the
argument
of
pardon
and
forgiveness
of
sin
:
that
blessed
sound
shall
never
come
to
their
ears
;
but
the
horrid
noise
of
yelling
,
roarings
,
and
cursings
of
damned
spirits
,
for
the
wrath
of
God
that
lies
heavy
on
them
for
their
sin
.
This
Psalm
in
the
title
of
it
is
a
Psalm
of
David
Maschil
;
that
is
,
a
Psalm
of
Instruction
;
or
,
for
Instruction
:
And
what
is
a
more
useful
Instruction
than
to
instruct
the
soul
where
true
blessedness
lies
?
And
what
is
a
better
instruction
than
to
tell
man
the
way
of
the
pardon
and
forgiveness
of
sin
?
the
way
to
true
happiness
?
The
happiness
of
the
reasonable
creature
is
that
which
many
wise
men
thought
to
find
out
,
but
after
all
their
search
,
they
were
much
puzled
,
and
in
the
dark
,
and
could
never
come
to
find
where
it
lay
,
by
all
the
wisdom
of
the
flesh
;
only
the
rational
creature
is
capable
of
blessedness
,
because
it
is
capeable
of
such
an
act
as
to
reflect
upon
it self
:
that
is
the
ground
why
the
rational
creature
is
capable
of
blessedness
,
above
all
other
creatures
;
no
creature
can
truly
be
said
to
be
a
blessed
creature
,
but
only
the
rational
;
because
no
creature
else
can
reflect
upon
its
own
condition
to
know
it self
.
But
then
not
only
to
know
our selves
,
but
our
own
happiness
,
where
our
blessedness
lies
;
this
must
needs
be
a
profitable
instruction
.
No
Philosopher
did
ever
give
such
a
description
of
happiness
as
this
is
,
Blessed
is
the
man
whose
,
&c.
yea
David
,
who
had
a
Monopoly
of
the
comforts
of
this
world
to
the
full
,
and
had
the
Crown
upon
his
head
,
says
not
,
Blessed
is
he
that
is
Crowned
and
has
a
Kingdom
.
David
that
had
the
riches
of
this
world
,
did
not
say
,
Blessed
is
he
that
hath
this
worlds
goods
.
David
that
had
honours
,
and
was
reputed
among
the
mighty
men
,
did
not
say
,
Blessed
is
he
that
hath
worldly
honours
.
David
that
had
many
Victories
over
Enemies
,
says
not
,
Blessed
is
he
that
rides
in
Triumph
over
his
Enemies
.
David
that
had
sumptuous
Palaces
,
and
the
delights
of
this
world
,
does
not
say
,
Blessed
is
he
that
has
them
.
But
in
the
midst
of
all
Outward
good
things
,
David
enjoyed
in
this
world
,
he
finds
his
blessedness
to
consist
in
this
,
The
pardon
and
forgiveness
of
his
sins
;
he
pronounces
them
and
them
only
blessed
,
whose
sin
is
pardoned
.
This
Instruction
of
the
blessedness
of
Pardon
of
Sin
,
as
it
lies
here
annexed
,
is
of
weight
indeed
,
and
of
infinite
concernment
:
Luther
says
,
The
Argument
of
free
Justification
and
Remission
of
Sin
,
is
that
that
makes
a
Divine
:
and
this
may
be
added
to
that
,
't
is
this
that
makes
a
Christian
;
To
be
instructed
rightly
in
the
Justification
of
a
Sinner
,
is
that
that
makes
a
Christian
.
Nay
,
although
we
had
ten
thousand
Instructors
in
other
things
,
not
only
in
Natural
knowledge
,
but
in
Divinity
too
,
in
all
the
points
of
it
;
yet
we
could
never
be
wise
unto
Salvation
,
except
we
were
instructed
with
this
instruction
,
in
the
blessedness
of
Justification
and
pardon
of
sin
.
Luther
says
,
Let
this
Doctrine
lie
dead
,
and
all
the
whole
knowledge
of
other
Truths
is
to
little
purpose
.
Therefore
well
may
the
title
of
the
Psalm
be
a
Psalm
of
Instruction
:
Blessed
is
the
man
whose
Transgressions
are
forgiven
,
and
whose
Iniquities
are
covered
.
Wherefore
our
Point
of
Doctrine
according
to
the
words
is
this
,
Doct.
The
Blessedness
of
a
Man
,
or
of
any
Soul
;
consists
in
the
free
Grace
of
God
forgiving
of
his
sin
.
That
is
our
point
;
the
blessedness
of
any
man
or
woman
does
not
consist
in
the
enjoyment
of
any
thing
in
all
this
world
,
but
in
the
free
grace
of
God
forgiving
of
his
sin
;
It
neither
consists
in
any
thing
we
can
do
or
have
,
but
in
the
free
grace
of
God
forgiving
of
sin
;
and
that
is
the
meaning
of
that
Text
,
Rom.
4
,
6
,
7.
which
St.
Paul
cites
from
this
place
of
Scripture
,
observe
it
,
't
is
to
this
very
purpose
,
even
as
David
also
describeth
the
blessedness
of
the
man
to
whom
God
imputeth
righteousness
without
works
,
saying
,
Blessed
are
they
whose
Iniquities
are
forgiven
,
and
whose
Sins
are
covered
.
The
scope
of
the
Apostle
in
this
place
is
,
to
declare
the
blessing
of
Abraham
the
father
of
the
faithful
,
consisted
not
in
any
thing
he
had
or
did
,
but
in
the
free
grace
of
God
forgiving
of
his
sin
,
Gal.
4.15
.
says
Paul
,
Where
is
the
blessedness
you
spake
of
?
for
,
I
bear
you
record
,
if
possible
,
you
would
have
pluckt
out
your
own
eyes
,
and
given
them
to
me
:
Where
is
then
the
blessedness
you
spake
of
?
What
's
the
meaning
of
this
blessedness
?
certainly
this
blessedness
in
my
Text
,
it
was
this
blessed
doctrine
St.
Paul
being
first
that
brought
it
to
the
Gallatians
,
concerning
the
free
Justification
of
a
poor
soul
by
faith
in
Jesus
Christ
,
in
the
free
pardon
and
remission
of
his
sin
by
faith
in
Christ
;
this
is
the
blessedness
spoken
of
:
Now
,
because
the
Galatians
at
the
first
hearing
of
this
doctrine
were
so
mightily
taken
with
it
,
that
they
cry'd
out
,
O
this
is
a
blessed
doctrine
;
Remission
of
Sin
by
the
free
grace
of
God
through
faith
in
Christ
,
O
this
is
the
blessedest
doctrine
that
ever
we
heard
;
they
were
so
taken
with
it
,
that
if
possible
,
they
would
have
pluckt
out
their
eyes
for
Paul
,
that
brought
them
such
a
doctrine
as
this
at
their
first
hearing
and
receiving
of
it
.
But
afterwards
,
the
Galatians
were
turn'd
aside
by
false
Teachers
,
that
had
taken
off
the
edge
of
their
affections
to
this
blessed
Truth
.
Now
Paul
coming
to
reprove
them
,
says
,
Where
is
then
the
blessedness
you
spake
of
,
there
was
a
time
when
I
first
taught
you
the
Doctrine
of
the
free
forgiveness
of
sin
by
faith
in
Christ
,
and
you
said
it
was
a
blessed
Doctrine
,
and
your
hearts
were
mightily
taken
with
it
,
where
is
it
now
?
How
comes
it
to
pass
that
your
hearts
are
so
taken
off
from
the
esteem
you
then
had
of
it
?
Where
is
then
the
blessedness
you
spake
of
?
Thus
't
is
usually
,
the
Ministers
of
Christ
come
and
preach
Doctrine
to
People
that
their
hearts
are
taken
with
,
their
spirits
stir'd
,
and
they
mightily
affected
with
the
first
hearing
of
it
;
but
afterwards
by
some
sin
,
or
the
company
of
carnal
friends
,
their
hearts
are
taken
off
,
though
while
they
were
hearing
such
and
such
a
Truth
,
their
hearts
glow'd
and
burn'd
within
them
.
God
grant
it
may
not
be
so
with
some
of
you
,
who
when
you
heard
lately
the
Doctrine
of
the
Evil
of
Sin
,
your
hearts
were
mightily
affected
,
and
you
said
,
O
what
a
dreadful
evil
is
there
in
sin
,
in
the
least
sin
;
and
being
convinced
of
it
,
you
began
to
reform
;
yet
afterwards
you
fell
off
again
.
May
it
not
be
said
of
you
,
Where
is
the
sence
of
the
Evil
of
Sin
you
spake
of
?
Where
is
that
bitterness
upon
your
hearts
,
on
the
convictions
you
had
of
the
evil
of
sin
?
Where
is
it
?
What
is
become
of
it
?
As
St.
Paul
says
,
the
blessedness
you
spake
of
,
Where
is
it
?
What
is
become
of
all
that
strength
and
power
the
Doctrine
of
Remission
of
Sin
had
upon
your
hearts
?
Take
another
Scripture
,
Remission
of
Sin
is
the
special
Blessedness
of
the
second
Covenant
that
God
made
with
Abraham
;
when
he
came
to
Abraham
and
told
him
,
In
his
Seed
all
Nations-should
be
blessed
,
Gal.
3.17
.
compar'd
with
the
24.
in
the
17.
verse
he
speaks
of
the
Covenant
made
with
Abraham
,
and
that
the
Law
that
was
430
years
after
,
could
not
disanul
the
Promise
that
it
should
be
of
none
effect
,
vers.
24.
Wherefore
then
served
the
Law
?
why
says
he
,
It
was
our
Schoolmaster
to
bring
us
unto
Christ
:
The
scope
of
the
Apostle
is
to
shew
,
that
there
is
a
Covenant
of
Grace
beyond
that
of
the
Law
,
and
that
the
Covenant
of
the
Law
is
to
bring
us
to
the
Covenant
of
Grace
;
and
the
principal
thing
in
the
Covenant
of
Grace
is
in
the
24.
vers
.
The
Law
,
says
he
,
was
our
Schoolmaster
to
bring
us
unto
Christ
▪
That
we
might
be
justified
by
faith
,
and
thereby
receive
remission
of
our
sins
,
if
the
Scripture
places
blessedness
in
the
remission
of
sin
:
That
it
is
so
,
I
suppose
is
clear
enough
,
the
main
business
we
have
to
do
,
is
to
shew
how
it
is
so
;
that
is
,
to
open
unto
you
wherein
the
blessedness
of
the
pardon
of
sin
consists
,
and
shew
you
in
what
particulars
the
blessedness
of
pardon
of
sin
may
appear
unto
you
:
and
to
that
there
are
many
things
may
be
said
.
CHAP.
II.
Of
the
Blessedness
of
the
Pardon
of
Sin
,
which
appears
1.
Negatively
in
the
Evil
it
frees
us
from
.
1.
THat
,
that
hath
been
lately
delivered
of
the
Evil
of
Sin
,
may
be
of
great
concernment
to
discover
wherein
the
blessedness
of
pardon
of
sin
lyes
,
the
deliverance
from
so
great
an
evil
,
as
you
heard
,
the
evil
of
sin
was
;
surely
,
Blessed
is
the
man
whose
sins
are
forgiven
.
If
sin
be
so
dreadful
an
evil
as
you
heard
,
surely
,
Blessed
is
the
man
that
is
delivered
from
all
that
evil
:
if
it
remain
fresh
upon
your
minds
,
what
the
evil
of
sin
against
God
was
,
and
what
it
brought
upon
your selves
;
you
cannot
but
say
,
this
is
one
principal
thing
wherein
it
appears
,
that
man
or
woman
is
blessed
that
hath
his
sin
pardoned
:
If
any
man
or
woman
be
in
any
great
danger
,
or
under
any
great
evil
or
misery
;
and
if
he
be
delivered
from
it
,
we
say
,
that
man
is
a
blessed
man
,
or
a
blessed
woman
that
is
quit
from
such
a
woful
evil
that
was
upon
them
;
you
account
your selves
happy
to
be
delivered
firm
any
dangerous
storms
,
and
to
have
a
calm
;
Are
not
they
then
happy
that
are
delivered
from
the
evil
of
sin
?
Let
me
speak
a
little
to
a
poor
sinner
that
understands
what
the
meaning
of
sin
is
,
and
that
understands
somewhat
of
the
dreadful
evil
of
it
:
I
would
ask
of
thee
oh
poor
sinner
;
What
seest
thou
?
the
answer
will
be
,
What
see
I
?
Oh
I
see
the
angry
Countenance
of
an
Infinite
God
against
me
,
whose
eyes
are
as
a
flaming
fire
looking
with
indignation
upon
me
!
I
see
a
black
dismal
cloud
of
the
displeasure
of
the
Almighty
hanging
over
me
!
I
see
a
most
hideous
and
dreadful
sentence
of
wrath
ready
to
fall
upon
me
!
I
see
woe
,
misery
,
and
destruction
pursuing
of
me
!
I
see
blackness
of
darkness
and
desolation
even
surrounding
me
!
I
both
see
and
feel
the
woful
accusations
of
a
guilty
Conscience
within
me
,
condemning
me
;
continually
grating
upon
my
soul
,
and
terrifying
me
with
dreadful
Visions
of
eternal
miseries
to
betide
me
!
I
see
the
chain
of
black
guilt
and
horrour
on
my
soul
,
that
I
carry
with
me
wheresoever
I
go
!
I
see
the
bottomless
gulf
of
eternal
horrour
and
dispair
with
the
mouth
of
it
wide
open
ready
to
swallow
me
up
!
Now
then
,
this
sight
being
presented
before
an
enlightned
and
awakened
Conscience
;
Now
comes
in
the
pardon
and
forgiveness
of
sin
whereby
this
dreadful
cloud
is
dispel'd
,
the
tempest
is
gone
;
the
darkness
and
misery
vanish't
away
,
and
all
evil
whatsoever
the
soul
is
set
free
from
,
sin
,
and
from
all
the
dreadful
consequences
of
it
.
Is
not
this
a
blessed
man
,
comparing
his
former
condition
with
his
present
state
,
looking
on
him
as
even
now
,
having
the
sense
of
the
dreadful
evil
of
sin
upon
his
Conscience
,
and
the
heavy
burden
of
it
on
his
back
,
ready
to
sink
under
it
,
into
the
gulph
of
misery
,
and
now
pardon
of
sin
comes
;
O
what
a
blessed
change
is
this
!
O
blessed
is
the
man
whose
sin
is
pardoned
.
Now
what
God
had
laid
unto
his
charge
,
or
his
own
Conscience
,
the
Law
,
the
Devil
,
or
the
World
,
't
is
all
done
away
,
all
is
discharg'd
and
gone
,
blessed
is
the
man
that
is
thus
delivered
;
Old
things
are
past
away
,
and
all
things
are
become
new
,
2
Cor.
5.17
.
it
is
meant
not
only
of
Sanctification
,
but
of
Justification
also
,
he
is
a
new
creature
;
Old
things
are
past
away
,
and
all
become
new
.
Brethren
,
by
reason
of
the
sin
of
man
,
there
is
a
curse
upon
the
whole
Creation
,
and
this
old
Creation
must
come
to
confusion
:
therefore
it
is
an
evil
thing
for
any
man
to
seek
his
happiness
in
any
thing
here
in
the
old
Creation
,
for
there
is
a
curse
upon
it
,
and
it
will
come
to
confusion
.
But
there
is
a
new
Creation
of
all
in
Christ
,
of
all
spiritual
things
in
Christ
:
Now
a
sinner
when
he
comes
to
have
his
sin
pardoned
and
be
justified
,
he
come's
into
a
new
state
,
that
comes
in
by
the
new
Creation
;
the
happiness
of
the
Children
comes
by
,
and
consists
in
the
new
Creation
;
old
things
are
done
away
,
and
he
comes
to
be
seated
in
the
new
creation
in
Christ
;
this
is
the
first
thing
wherein
a
man
or
woman
is
blessed
,
Negatively
,
in
being
delivered
from
so
great
an
evil
.
2.
Of
the
Positive
Blessedness
of
the
Pardon
of
Sin
.
Secondly
,
Positively
,
he
's
a
blessed
man
whose
sins
are
forgiven
,
if
we
consider
,
the
excellency
of
that
mercy
God
makes
that
soul
partaker
of
,
whose
sins
are
forgiven
,
Dan.
9.9
.
To
thee
Lord
our
God
belong
mercies
and
forgivenesses
,
forgiveness
is
the
fruit
of
glorious
mercies
,
Exod.
34.6
.
The
Lord
is
merciful
and
gracious
,
long
suffering
and
abundant
in
goodness
and
truth
,
keeping
mercy
for
thousands
,
forgiving
inquity
.
Now
I
shall
open
this
positively
,
and
shew
the
riches
of
mercy
in
forgiveness
of
sin
.
When
the
Scripture
applys
mercy
to
forgiveness
of
sin
,
it
hath
divers
expressions
,
sometimes
calls
it
riches
of
mercy
,
Ephes.
1.7
.
sometimes
,
plenteous
mercy
,
Psal.
86.8
.
sometimes
,
Gods
fulness
of
compassion
,
Psal.
78.38
.
sometimes
,
multitude
of
mercies
,
Psal.
51.1
.
I
might
give
divers
other
places
,
but
those
may
suffice
;
it
is
rich
,
plenteous
,
fulness
of
compassions
,
and
multitude
of
mercies
;
When
God
forgives
sin
,
he
shews
mercies
in
all
these
expressions
.
For
the
opening
of
it
unto
you
,
I
shall
shew
you
what
abundance
of
mercy
God
shows
in
the
forgiveness
of
sin
,
consider
mery
1.
in
the
Efficient
.
2.
in
the
final
cause
of
it
.
1.
Of
the
Efficient
Cause
of
Mercy
in
forgiveness
of
Sin
.
First
for
the
Efficient
Cause
:
there
is
abundance
of
mercy
God
manifests
in
the
forgiveness
of
sin
,
he
abounds
in
his
mercy
,
there
is
a
Sea
,
an
infinite
vast
Ocean
of
mercy
,
in
which
,
the
sins
of
the
Elect
come
to
be
swallowed
up
,
though
their
sins
be
many
,
and
great
,
and
committed
with
many
grievous
aggravations
:
yet
when
they
come
to
an
act
of
Justification
,
to
God
,
to
be
forgiven
;
I
say
,
God
comes
to
the
soul
as
an
infinite
Ocean
of
mercy
,
that
swallows
up
all
the
evil
in
sin
,
attend
unto
it
,
Look
as
in
the
mighty
Ocean
,
whether
you
cast
in
a
load
or
a
shovel
full
of
earth
,
the
vast
Ocean
makes
little
difference
of
either
;
so
when
a
soul
comes
to
God
in
Christ
,
when
it
comes
to
Pardon
and
Justification
,
whether
sins
be
little
or
great
,
't
is
all
one
,
the
mercy
of
God
makes
no
difference
at
all
;
take
heed
to
what
I
say
,
while
I
am
speaking
of
forgiveness
of
sin
,
I
shall
make
known
so
much
grace
,
that
if
you
abuse
it
,
it
will
be
one
of
the
most
dreadful
things
that
ever
you
did
,
and
therefore
while
I
go
along
,
take
heed
of
abusing
it
,
especially
you
that
desire
to
hear
of
the
pardoning
mercy
of
God
;
whether
your
sins
be
little
or
great
,
when
you
come
to
pardoning
mercy
,
it
is
an
infinite
Ocean
that
swallows
up
all
;
those
that
have
not
their
sins
pardoned
,
whether
their
sins
be
little
or
great
,
it
makes
no
difference
,
they
are
truly
damn'd
for
little
as
well
as
great
sins
,
both
sinks
down
into
Hell
,
and
the
infinite
Ocean
of
wrath
and
horrour
swallows
up
all
;
so
in
point
of
Justification
,
whether
your
sins
be
little
or
great
,
it
matters
not
,
pardoning
mercy
swallows
up
all
.
2.
Of
the
Final
Cause
of
Mercy
in
forgiveness
of
Sin
.
Secondly
,
but
further
,
as
Mercy
is
an
infinite
Ocean
that
swallows
up
Sin
,
so
Mercy
is
the
Final
Cause
.
It
is
to
this
end
that
God
might
manifest
the
riches
of
his
grace
;
when
God
forgives
any
one
sin
,
this
forgiveness
comes
from
Gods
mercy
,
and
it
is
to
this
end
,
That
God
may
declare
before
Men
and
Angels
,
to
all
eternity
,
what
the
greatness
and
infinite
riches
of
his
grace
is
,
what
the
grace
of
God
is
able
to
do
when
God
comes
to
pardon
sin
;
't
is
for
this
end
as
if
he
should
say
,
Well
,
I
am
about
now
to
pardon
thy
sin
,
and
this
work
I
am
about
to
do
,
it
is
for
this
very
end
,
that
it
may
be
known
to
Men
and
Angels
to
all
eternity
,
what
the
infinite
riches
of
the
infinite
grace
of
God
is
able
to
do
for
poor
sinners
.
Now
certainly
,
that
man
is
a
blessed
man
,
if
the
man
whose
sins
are
pardoned
hath
such
mercy
shewed
to
him
,
and
such
a
blessed
work
upon
him
,
as
is
to
that
end
,
that
God
may
declare
to
all
eternity
what
the
glorious
riches
of
grace
of
an
infinite
God
is
;
surely
this
is
a
great
blessedness
,
when
God
shall
seperate
a
man
or
woman
for
this
end
,
it
must
be
very
glorious
;
certainly
therefore
pardon
of
sin
is
no
light
and
mean
thing
,
but
it
must
be
a
most
glorious
work
of
God
wheresoever
it
is
:
And
this
Consideration
is
a
mighty
Argument
to
uphold
a
poor
soul
under
trouble
of
sin
,
and
a
great
incouragement
for
him
to
come
in
for
pardon
:
Dost
thou
see
O
troubled
soul
Gods
wrath
against
thee
,
and
dost
thou
stand
quaking
at
the
apprehension
of
the
evil
of
sin
?
let
not
thy
heart
sink
,
come
in
,
and
cast
thy self
on
the
free
grace
of
God
,
there
is
a
possibility
for
the
pardon
of
thy
sin
;
for
when
God
comes
to
pardon
sin
,
the
mercy
God
shews
in
pardoning
of
any
one
sin
,
he
does
it
to
the
end
that
he
might
magnifie
the
riches
of
his
grace
to
all
eternity
,
and
such
mercy
that
serves
to
that
end
must
needs
be
glorious
;
And
will
not
such
mercy
serve
thy
turn
,
as
must
set
out
the
infinite
rich
grace
of
God
?
God
is
pleased
to
manifest
thus
much
mercy
for
the
forgiveness
of
thy
sin
;
and
where
a
sinner
is
forgiven
,
it
is
this
mercy
that
is
manifested
:
when
men
judge
of
God
by
themselves
,
they
think
slightly
of
him
,
when
they
judge
of
Gods
thoughts
by
their
own
:
What
is
the
reason
that
makes
sinners
have
such
slight
thoughts
of
sin
,
but
because
they
judge
of
God
by
themselves
,
that
he
abhors
sin
no
otherwise
than
man
does
,
and
so
hope
they
may
do
well
enough
,
measuring
the
infinite
hatred
that
God
hath
to
sin
by
their
own
:
so
on
the
other
side
,
the
sinner
that
is
convinc't
of
the
dreadful
evil
of
sin
,
is
ready
to
dispair
;
Why
?
because
he
judges
of
God
by
himself
;
as
if
the
mercy
of
God
were
no
other
than
the
mercy
of
man
;
not
considering
the
mercy
of
God
in
pardoning
sin
,
is
such
mercy
as
is
to
shew
his
grace
in
the
riches
of
it
to
all
eternity
.
Well
then
,
that
man
to
whom
such
mercy
is
shewn
must
needs
be
very
blessed
.
CHAP.
III.
Of
the
wonderful
Mysteries
of
Godliness
in
forgiveness
of
Sin
.
THirdly
,
Blessed
is
the
man
whose
sins
are
forgiven
,
because
there
is
a
glorious
mystery
of
godliness
in
forgiving
of
sin
;
the
work
of
God
in
forgiving
a
sinner
hath
abundance
of
glorious
mysteries
in
it
,
the
Argument
stands
thus
;
That
man
or
woman
for
whom
God
shall
work
,
such
a
work
as
hath
multitude
of
glorious
mysteries
in
it
;
that
man
or
woman
is
blessed
:
But
where
ever
sin
is
forgiven
,
God
works
for
that
soul
such
a
strange
work
,
the
strangest
that
ever
he
did
;
a
work
that
hath
so
many
admirable
mysteries
in
it
,
that
in
the
opening
of
them
will
declare
every
way
that
this
soul
is
blessed
.
And
this
is
the
business
I
would
now
do
,
to
open
the
mysteries
that
are
in
the
forgiveness
of
sin
;
and
it
is
to
this
end
,
that
as
I
might
set
before
you
the
great
work
of
God
in
pardoning
sin
,
so
also
that
you
might
have
higher
thoughts
of
it
than
ever
you
had
before
,
for
that
's
it
I
aim
at
,
to
raise
up
the
thoughts
of
men
to
the
right
understanding
of
this
great
point
of
the
Justification
of
a
sinner
,
that
so
you
may
sanctifie
Gods
Name
,
by
having
such
thoughts
of
it
as
the
thing
it self
calls
for
.
Of
the
first
Mystery
,
it
is
by
means
of
a
Mediator
.
1.
Where
sin
is
forgiven
,
it
is
by
means
of
a
Mediator
between
God
and
the
Soul
,
it
is
through
the
Mediation
of
the
Son
of
God
,
observe
it
,
for
there
is
no
point
in
all
Religion
is
of
greater
use
to
understand
,
than
this
point
of
the
way
of
God
in
pardoning
of
sin
,
because
of
the
many
mysteries
of
God
contained
in
it
;
I
hope
I
shall
make
it
appear
it
is
no
slight
work
and
business
:
Mark
then
,
when
God
pardons
sin
,
't
is
always
done
through
the
mediation
of
the
Son
of
God
;
God
never
pardons
any
sinner
as
a
Prince
does
;
when
a
Malefactor
hath
offended
him
,
he
comes
and
humbles
himself
,
casts
himself
down
at
his
feet
,
and
cryes
,
I
pray
Sir
forgive
me
,
and
he
says
,
Well
,
I
will
forgive
you
;
God
never
forgives
any
sin
thus
;
and
yet
it
is
thus
with
people
when
they
come
to
God
for
pardon
,
most
of
them
never
think
of
any
other
way
.
Friends
,
there
must
be
a
great
deal
more
than
so
:
for
whosoever
hath
his
sins
forgiven
,
it
must
be
by
the
vertue
of
the
mediation
and
intercession
of
the
Son
of
God
,
he
must
stand
up
before
the
Father
,
and
mediate
for
thy
soul
:
if
all
the
Angels
in
Heaven
stood
up
to
mediate
,
it
would
not
be
sufficient
;
but
the
Son
of
God
alone
must
do
it
;
't
is
as
if
a
Malefactors
condition
was
so
,
that
the
mediation
of
all
the
Nobles
could
not
prevail
with
the
King
for
a
pardon
,
but
there
must
be
the
mediation
of
the
Prince
himself
to
obtain
it
:
So
I
say
,
poor
soul
,
thou
mayst
think
it
a
slight
business
,
but
know
if
ever
thou
art
forgiven
,
it
must
be
by
the
mediation
of
the
Son
of
God
,
he
must
stand
up
to
mediate
for
thee
,
and
plead
,
Oh
Father
let
such
a
poor
soul
that
hath
been
a
Sabbath-breaker
,
a
Lyer
,
a
Drunkard
,
an
Unclean
person
,
let
his
sins
be
forgiven
,
and
let
him
not
be
damn'd
,
Father
put
in
his
Name
for
pardon
:
I
shall
not
speak
of
it
how
Christ
mediates
,
but
that
is
and
has
been
his
work
from
all
eternity
,
to
mediate
and
make
intercession
for
those
he
saw
before
in
the
eternal
Council
of
God
should
live
in
such
times
;
and
whatever
pardon
of
God
is
gotten
,
it
is
through
him
;
and
if
thou
poor
man
ever
com'st
to
be
pardoned
,
know
Christ
hath
been
mediating
to
God
the
Father
for
thee
;
Oh
Father
,
such
a
poor
creature
that
dwells
,
it
may
be
,
in
such
a
Cottage
,
or
in
such
an
obscure
place
,
let
his
name
be
put
in
for
forgiveness
.
And
now
,
is
not
this
a
blessed
thing
,
that
thou
poor
creature
should'st
have
the
Son
of
God
to
mediate
for
thy
name
to
be
put
in
for
pardon
!
this
of
a
truth
is
so
,
if
there
be
any
truth
in
the
Divinity
of
the
Word
,
it
is
in
this
,
That
all
the
forgiveness
and
pardon
any
creature
hath
,
it
is
by
the
mediation
of
the
Son
of
God
,
and
his
heart
was
upon
it
from
all
eternity
;
surely
here
is
abundance
of
grace
in
this
one
thing
,
take
heed
of
abusing
it
;
this
is
the
first
mystery
,
you
must
not
look
for
pardon
of
sin
in
a
natural
way
to
cry
for
forgiveness
,
but
you
must
go
in
the
Name
of
the
Mediator
in
this
mystical
way
.
Of
the
second
Mystery
,
It
is
through
Christs
undertaking
the
Debt
upon
himself
.
2.
The
second
mystery
is
this
,
'T
is
not
Christs
intreating
the
Father
will
serve
the
turn
,
If
ever
any
sin
be
forgiven
,
I
beseech
you
take
notice
of
it
,
for
I
speak
in
the
Name
of
God
,
and
therefore
must
take
heed
of
speaking
any
thing
but
the
Truths
of
God
unto
you
;
if
any
sin
be
pardoned
,
it
is
not
for
the
Prayer
of
Christ
,
that
will
not
do
it
;
But
God
the
Father
says
,
Son
,
if
you
would
have
the
sins
of
poor
souls
forgiven
,
you
must
take
the
debt
upon
your self
,
you
must
be
their
Surety
,
and
you
must
enter
into
Bonds
to
pay
everyfarthing
of
what
debt
the
sinners
owe
,
you
must
pay
all
if
you
will
undertake
for
them
,
so
it
is
,
for
I
will
never
come
upon
themselves
for
it
,
but
on
you
:
Certainly
there
are
these
transactions
between
God
the
Father
,
and
God
the
Son
,
from
all
eternity
about
the
pardoning
of
any
sin
,
however
you
commit
a
sin
,
and
think
not
of
it
,
and
cry
,
Lord
have
mercy
upon
me
,
and
so
you
have
done
with
it
,
there
's
an
end
,
you
think
that
is
all
:
But
I
say
unto
thee
;
if
thy
sin
be
pardoned
,
Christ
must
take
the
debt
upon
himself
,
and
be
thy
Surety
,
2
Cor.
5.21
.
He
made
him
to
be
sin
for
us
that
knew
no
sin
;
the
way
of
pardon
is
by
a
translation
of
all
our
sins
upon
Christ
,
Christ
himself
God
blessed
for
ever
,
the
Delight
of
the
Father
must
be
made
sin
for
the
soul
that
hath
sinned
;
consider
this
,
all
the
sins
thou
hast
committed
,
if
ever
they
be
pardoned
,
they
must
be
by
vertue
of
the
Covenant
between
God
the
Father
and
the
Son
:
all
thy
sin
must
be
transmitted
on
Christ
,
all
thy
oaths
,
drunkenness
,
and
wickedness
must
be
put
upon
him
,
and
he
must
stand
charged
with
them
all
:
Oh
you
that
are
so
lavish
in
sin
,
and
take
such
liberty
to
do
wickedly
;
I
say
,
if
ever
thy
sin
be
pardoned
,
it
must
be
laid
on
his
shoulders
,
run
on
as
fast
as
thou
wilt
,
if
ever
thou
be'st
saved
,
at
the
best
,
yet
thy
sin
must
be
set
on
him
,
and
charg'd
upon
his
score
.
I
remember
that
expression
of
Nathan
to
David
,
2
Sam.
12.13
.
The
Lord
hath
put
away
thy
sin
,
the
words
are
to
be
read
out
of
the
Original
,
The
Lord
hath
made
thy
sin
to
pass
over
,
to
pass
over
from
thee
unto
his
Son
,
he
hath
laid
them
to
his
charge
:
This
is
the
second
mystery
in
point
of
Justification
,
thou
a
poor
soul
stands
charged
with
thy
sin
,
and
art
in
danger
of
eternal
damnation
,
rather
than
thou
should'st
eternally
perish
,
God
is
contented
to
pass
over
thy
sins
upon
his
own
Son
.
Now
they
must
needs
be
blessed
that
God
does
so
much
for
,
and
know
thou
if
ever
thy
sin
be
pardoned
,
God
does
do
so
much
for
thee
.
Of
the
third
Mystery
,
It
is
by
Christ's
Sufferings
:
3.
Where
ever
sin
is
pardoned
,
Christ
stands
charged
not
only
with
the
sin
,
but
to
suffer
as
much
punishment
for
thy
sin
as
if
thou
wer't
eternally
damn'd
for
them
;
it
is
not
such
a
pardon
,
as
that
there
is
no
punishment
to
be
suffered
,
but
whosoevers
sins
are
pardoned
,
there
is
this
agreement
between
God
the
Father
and
the
Son
,
that
his
own
Son
shall
suffer
as
much
punishment
,
as
if
thou
shouldst
suffer
eternally
the
wrath
of
God
for
thy
sin
,
there
is
this
done
for
thee
;
and
surely
that
man
is
a
blessed
man
for
whom
Christ
is
content
to
suffer
so
much
as
thy
sins
comes
to
,
or
else
thou
must
have
been
eternally
damn'd
,
this
Religion
and
the
Gospel
teaches
us
,
that
we
can
never
come
to
be
pardoned
by
any
other
way
.
Of
the
fourth
Mystery
,
Where
Sin
is
pardoned
,
the
Soul
stands
righteous
before
God
.
4.
There
is
this
mystery
in
it
;
Where
ever
sin
is
pardoned
,
God
does
not
only
pass
by
sin
and
forgive
it
,
but
he
makes
the
soul
stand
righteous
before
him
;
every
justified
man
stands
righteous
before
the
Lord
.
A
malefactor
may
come
to
a
Prince
,
and
be
forgiven
his
fault
,
and
yet
not
accounted
a
righteous
man
,
he
may
be
lookt
upon
as
a
wicked
wretch
still
,
though
out
of
free
grace
the
Prince
forgive
him
:
But
God
never
forgives
the
offence
of
any
one
sin
,
but
that
man
is
set
righteous
before
the
Lord
,
this
is
done
by
an
Act
of
Justification
;
I
speak
not
of
Sanctification
:
A
Prince
may
forgive
a
Traytor
,
but
the
Law
is
not
satisfied
;
but
God
when
he
forgives
sin
,
takes
such
a
course
as
that
the
offence
is
not
only
forgiven
,
but
the
Law
comes
to
be
satisfied
,
and
the
soul
stands
before
God
as
a
righteous
person
;
and
surely
he
that
is
righteous
must
needs
be
blessed
.
Of
the
fifth
Mystery
,
This
Righteousness
is
in
another
.
5.
This
Righteousness
is
in
another
,
and
it
is
a
higher
righteousness
than
ever
that
of
Adam's
was
in
Innocency
;
this
is
a
great
mystery
,
that
a
soul
should
stand
righteous
before
the
Lord
,
and
yet
in
the
righteousness
of
another
,
not
of
his
own
,
Phil.
3.8
,
9
,
10.
St.
Paul
counted
his
own
righteousness
as
dung
that
he
might
be
found
in
him
,
that
is
in
Christ
,
Not
having
my
own
Righteousness
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
the
righteousness
of
God
that
comes
in
by
faith
;
and
so
Rom.
5.
latter
end
,
Christ
is
said
to
be
our
righteousness
,
ver.
19.
As
by
the
disobedience
of
one
many
were
made
sinners
,
so
by
the
obedience
of
one
many
shall
be
made
righteous
;
't
is
a
righteousness
transferr'd
upon
us
beyond
our
own
:
Mark
,
in
forgiveness
,
as
our
sins
comes
to
be
transferr'd
and
put
upon
Christ
,
so
the
righteousnes
of
Christ
is
transferr'd
upon
a
justified
soul
,
and
that
soul
comes
to
be
righteous
before
God
;
surely
then
,
blessed
is
that
man
that
comes
to
have
the
shining
garments
of
Christs
righteousness
upon
him
:
Ahasuerus
could
not
think
of
a
better
way
than
this
to
honour
Mordica
more
,
than
to
cloath
him
with
the
Kings
Royal
Rayment
,
and
proclaim
before
him
,
This
shall
be
done
to
the
man
whom
the
King
delights
to
honour
;
surely
that
man
or
woman
is
honour'd
indeed
,
that
God
shall
cloath
with
the
shining
Robes
of
the
Righteousness
of
his
own
Son
;
thou
that
wast
cloathed
with
the
filthy
rags
of
thy
own
sin
and
wickedness
,
and
had'st
no
other
garments
to
stand
in
,
in
the
presence
of
God
;
now
he
puts
on
thee
the
Righteousness
of
his
own
Son
,
and
so
thy
iniquity
comes
to
be
covered
:
Oh
that
is
a
glorious
Garment
!
all
the
Garments
in
the
world
bedest
with
Diamonds
are
but
filthy
Garments
in
comparison
of
the
Garments
of
Christs
Righteousness
,
that
is
put
upon
a
man
when
his
sins
are
forforgiven
.
Of
the
sixth
Mystery
,
A
near
Union
is
made
between
Christ
and
the
Soul
.
6.
When
God
comes
to
forgive
sin
,
the
way
God
takes
is
this
,
he
brings
a
man
into
such
a
near
Union
with
his
own
Son
as
makes
thee
to
be
one
with
●●m
;
yea
,
so
to
be
one
with
Christ
as
no
two
things
in
the
world
are
joyn'd
so
together
,
as
thou
and
Christ
art
;
the
Soul
God
pardons
,
he
does
it
this
way
,
't
is
not
thou
hast
sinn'd
and
I
will
pardon
thee
,
't
is
no
such
slight
business
,
as
I
may
say
,
in
a
sinners
pardon
;
No
,
for
when
God
forgives
thee
,
he
makes
thee
one
with
his
own
Son
,
so
as
no
two
things
in
the
world
are
so
near
together
as
thou
and
Christ
;
therefore
the
Scripture
expresses
it
by
the
Union
of
Branch
and
Root
,
Body
and
Members
;
that
is
a
near
Union
of
bones
and
flesh
in
one
body
:
so
also
the
Union
between
Man
and
Wife
is
a
near
Union
,
but
the
Union
between
Christ
and
a
justified
Soul
is
nearer
than
any
of
these
:
there
is
one
expression
in
Scripture
that
Christ
useth
,
Joh.
14.20
.
You
in
me
,
and
I
in
you
;
there
are
no
two
things
so
nearly
united
,
though
the
members
be
in
the
body
,
the
body
is
not
in
the
members
;
so
the
branch
,
though
it
be
in
the
root
,
the
root
cannot
be
in
the
branch
;
but
the
Union
between
Christ
and
us
,
Is
Christ
in
us
,
and
we
in
him
;
He
that
is
joyned
to
the
Lord
is
one
Spirit
:
It
is
a
spiritual
Union
,
and
the
Union
of
spiritual
things
is
the
nearest
that
can
be
:
Now
,
Blessed
is
the
man
whose
sins
are
forgiven
,
because
by
this
means
,
God
brings
the
Soul
and
Christ
to
such
a
near
Union
,
that
all
natural
Unions
are
but
dark
shadows
of
it
.
Of
the
seventh
Mystery
,
It
is
by
Faith
,
yet
boasting
excluded
.
7.
It
must
be
by
Faith
,
and
that
is
the
most
glorious
work
that
ever
God
inabled
a
poor
creature
to
do
,
yet
boasting
must
be
excluded
,
the
Scripture
excludes
boasting
from
both
,
not
only
from
the
Law
of
works
,
but
the
Law
of
faith
;
but
you
may
say
,
How
can
both
be
excluded
both
the
law
of
works
and
the
law
of
faith
?
for
works
they
may
be
excluded
say
some
,
because
works
are
our
own
,
but
faith
is
the
gift
of
God
;
God
inables
us
to
believe
,
therefore
there
can
be
no
boasting
of
faith
because
it
is
the
gift
of
God
,
but
works
are
our
own
;
this
answer
is
but
a
fiction
,
for
if
we
be
inabled
for
the
performance
of
any
work
,
that
is
of
God
too
;
the
work
of
any
grace
is
the
gift
of
God
as
really
and
truly
as
faith
is
the
gift
of
God
,
all
gracious
works
are
performed
by
the
grace
and
gift
of
God
.
Adam
could
not
do
what
he
did
in
Innocency
,
〈◊〉
by
the
gift
of
God
;
and
therefore
to
say
boasting
is
excluded
by
faith
,
because
faith
is
the
gift
of
God
,
will
not
serve
the
turn
;
therefore
the
mystery
of
Justification
is
a
great
mystery
,
that
notwithstanding
faith
is
such
a
glorious
work
,
as
it
is
one
of
the
gloriousest
works
that
ever
any
creature
did
,
yet
that
this
should
be
excluded
,
by
this
I
cannot
but
be
perswaded
,
that
there
is
more
in
the
work
of
Faith
than
in
any
thing
Adam
ever
had
;
and
that
faith
the
power
of
believing
was
not
in
Adam
in
the
state
of
Innocency
:
Why
?
Because
it
is
now
made
such
a
grace
as
excludes
all
kind
of
boasting
:
For
were
it
but
the
stirring
up
of
any
power
we
had
in
Adam
,
it
would
no
more
exclude
boasting
,
than
if
God
stirr'd
up
any
other
grace
;
as
Love
,
Hope
,
Fear
,
and
the
like
:
But
that
it
excludes
boasting
,
this
may
be
the
most
satisfactory
answer
;
Works
they
could
not
exclude
boasting
?
Why
,
though
they
were
from
the
grace
and
gift
of
God
,
yet
they
belong'd
to
mans
nature
;
for
if
God
will
make
a
rational
creature
,
he
must
give
it
those
perfections
that
are
due
to
that
nature
:
Now
the
Image
of
God
was
in
some
regard
due
to
such
a
nature
.
But
now
,
God
when
he
comes
to
give
faith
,
he
gives
a
higher
thing
than
ever
was
due
to
the
nature
of
man
;
hence
there
is
a
greater
mystery
in
faith
than
in
any
other
grace
;
and
therefore
it
is
a
great
mystery
that
God
should
justifie
a
man
by
faith
,
and
yet
this
excludes
boasting
more
than
any
other
thing
.
I
,
but
the
Scripture
says
,
God
imputes
faith
for
righteousness
;
Object
.
and
when
God
inables
us
to
believe
,
Is
it
not
our
own
?
Yea
,
when
we
have
it
,
it
is
our
own
;
Answ.
and
when
we
are
justified
,
it
is
imputed
to
us
for
righteousness
:
but
mark
what
I
shall
say
,
it
will
be
useful
for
the
understanding
that
Text
in
Rom.
4.22
.
Where
,
it
says
,
faith
was
imputed
to
him
for
righteousness
;
ye
must
not
understand
it
thus
,
that
is
,
that
God
did
through
the
grace
of
Christ
now
accept
of
Abraham's
faith
as
his
righteousness
,
whereby
he
should
stand
to
be
justified
by
it
in
the
sight
of
God
;
he
did
not
thus
accept
of
faith
for
righteousness
;
no
,
not
through
the
mediation
of
Christ
,
nor
by
vertue
of
any
Covenant
made
by
God
with
Christ
:
God
did
never
make
any
Covenant
with
Christ
,
that
whereas
man
did
owe
obedience
to
all
the
Law
,
and
that
should
have
been
his
righteousnes
had
he
continued
in
it
;
but
man
now
being
unable
to
perform
it
,
that
God
would
be
now
so
favourable
to
him
as
that
he
would
accept
of
faith
for
righteousness
,
that
is
not
the
meaning
of
it
,
for
the
word
in
the
Original
translated
for
righteousness
,
it
is
thus
,
it
was
imputed
unto
righteousness
,
it
is
the
same
word
used
in
Rom.
10.10
.
With
the
heart
man
believeth
unto
Righteousness
,
and
with
the
mouth
Confession
is
made
unto
Salvation
:
Now
Confession
with
the
mouth
is
not
made
Salvation
it self
,
but
unto
Salvation
;
so
faith
is
not
the
righteousness
it self
,
but
unto
righteousness
,
Object
.
that
is
,
by
faith
we
come
to
get
righteousness
:
But
why
says
the
Scripture
God
imputed
it
unto
righteousness
;
I
take
it
thus
,
Answ.
that
forasmuch
as
faith
is
so
glorious
a
Principle
(
infused
of
God
)
above
any
thing
of
our
own
,
God
is
pleased
to
account
of
it
as
if
it
were
our
own
,
and
so
imputes
it
unto
righteousness
;
the
truth
is
,
it
is
not
our
own
;
no
not
so
our
own
as
other
graces
are
our
own
:
but
God
in
point
of
Justification
is
pleased
to
impute
it
as
our
own
,
that
we
may
come
to
have
righteousness
by
it
;
as
if
it
were
our
own
:
Now
this
is
a
great
mystery
,
that
God
in
the
work
of
pardon
of
sin
,
should
do
it
by
the
grace
of
faith
,
and
that
this
excludes
all
boasting
,
and
yet
righteousness
imputed
to
it
as
if
it
were
our
own
.
Hence
by
the
way
,
let
us
take
heed
of
the
Opinion
of
those
that
say
,
faith
it self
is
imputed
for
righteousness
,
and
that
God
through
Christ
accepts
of
faith
as
the
matter
of
our
righteousness
:
The
Papists
say
we
are
justified
by
works
,
and
that
God
is
pleased
through
Christ
to
accept
not
of
Faith
only
,
but
of
Humility
,
Fear
,
Love
,
Repentance
,
Joy
,
&c.
though
they
be
imperfect
,
yet
he
is
pleased
to
accept
of
these
for
our
righteousness
;
says
the
other
opinion
,
faith
is
our
righteousness
,
though
God
might
require
exact
obedience
to
the
whole
Law
,
yet
he
is
pleased
to
accept
of
faith
;
both
these
Opinions
are
besides
the
truth
,
and
therefore
there
is
the
same
danger
in
the
one
as
in
the
other
,
and
therefore
both
to
avoided
.
Of
the
eight
Mystery
,
God
is
infinitely
Just
,
and
yet
infinitely
Merciful
.
8.
The
eighth
particular
is
this
,
that
shews
pardon
of
sin
is
a
great
mystery
,
because
where-ever
God
pardons
sin
,
he
is
infinitely
just
,
and
yet
infinitly
merciful
;
there
is
an
admirable
reconciliation
,
between
Gods
Justice
and
Mercy
,
which
shews
it
to
be
a
great
mystery
:
There
are
three
great
mysteries
in
Religion
,
1.
The
great
mystery
of
the
Trinity
,
that
there
should
be
divers
Persons
and
yet
but
one
God
.
The
second
is
,
that
in
the
Person
of
Christ
there
should
be
two
Natures
and
yet
but
one
Person
.
And
then
the
third
is
,
the
reconciliation
of
the
mercy
and
justice
of
God
in
the
forgiveness
of
a
sinner
.
Many
people
when
they
seek
for
pardon
of
sin
,
they
only
think
of
Gods
infinite
grace
and
mercy
,
but
not
of
his
justice
:
But
certainly
,
who
ever
he
be
that
comes
to
be
pardoned
,
God
shews
himself
infinitely
just
as
well
as
merciful
;
that
he
is
merciful
,
that
is
clear
to
every
one
:
But
how
does
it
appear
he
is
so
infinitely
just
?
for
that
there
is
a
clear
Text
for
it
,
Rom.
3.26
.
To
declare
at
this
time
his
righteousness
that
he
might
be
just
,
and
the
justifier
of
him
which
believeth
in
Jesus
;
so
that
God
in
the
justifying
of
him
that
believes
in
Christ
is
just
as
well
as
merciful
.
Now
then
poor
sinner
,
lay
these
together
,
that
God
should
work
so
strangely
in
bringing
about
the
pardon
of
thy
sin
in
such
a
mysterious
way
as
this
is
;
certainly
it
does
demonstrate
that
thou
art
a
blessed
man
:
I
beseech
you
think
of
what
hath
been
said
,
and
lay
it
in
your
breasts
;
go
away
with
this
upon
your
spirits
,
Lord
,
I
indeed
heard
much
of
the
evil
of
sin
,
and
that
it
was
a
greater
evil
than
ever
I
thought
it
to
be
,
and
now
I
have
begun
to
hear
of
the
mighty
work
of
God
in
pardon
of
sin
,
I
hope
I
shall
for
ever
retain
higher
thoughts
of
it
than
before
.
Brethren
,
there
is
nothing
in
the
world
that
people
have
slighter
thoughts
of
,
than
of
the
pardon
and
forgiveness
of
sin
,
they
think
it
a
slight
matter
.
But
if
there
were
any
work
that
ever
took
up
the
heart
of
God
from
all
eternity
,
and
shews
God
to
be
a
God
,
it
is
this
about
the
pardon
of
sin
;
this
is
a
great
doctrine
,
the
doctrine
of
the
work
of
God
in
the
justification
of
a
sinner
,
't
is
one
of
the
greatest
Doctrines
in
Divinity
,
and
therefore
that
you
might
sanctifie
the
Name
of
God
in
it
,
and
give
him
that
glory
that
is
due
in
this
great
work
,
it
is
needful
to
search
,
that
we
may
find
out
what
is
the
work
of
God
in
it
.
Of
the
ninth
Mystery
,
When
God
forgives
sin
,
for
the
present
,
he
forgives
all
to
come
.
9.
The
ninth
mystery
is
this
,
and
this
may
seem
one
of
the
strangest
of
all
,
When
God
forgives
a
sinner
any
one
sin
for
the
present
,
he
likewise
forgives
him
all
the
sins
that
ever
he
shall
commit
afterward
,
this
is
a
mighty
mystery
;
for
God
when
he
takes
a
poor
soul
and
forgives
him
his
sin
,
he
does
not
only
forgive
him
his
present
and
past
sins
,
but
lays
in
a
pardon
for
all
the
sins
that
ever
shall
be
committed
by
him
afterwards
;
this
is
a
way
of
pardoning
sin
proper
to
God
alone
;
there
is
no
creature
pardons
the
offence
one
of
another
,
so
as
God
pardons
here
;
therefore
the
Prophet
cries
out
,
Micah
7.18
.
Who
is
a
God
like
unto
thee
that
pardoneth
iniquity
and
passeth
by
the
transgressions
of
the
remnant
of
his
heritage
?
Who
is
a
God
like
to
thee
;
who
in
all
the
world
can
pardon
sin
as
God
doth
?
No
Father
pardons
the
sin
of
a
Child
,
no
Prince
the
sin
of
a
Subject
as
God
doth
:
Now
,
because
this
is
a
point
of
admirable
comfort
to
all
the
Saints
of
God
,
't
is
fit
it
be
opened
and
made
out
,
that
when
God
pardons
sin
at
first
,
he
gives
in
a
pardon
for
all
they
shall
commit
afterwards
;
I
manifest
it
thus
,
in
Rom.
8.1
.
the
Apostle
says
,
There
is
now
no
condemnation
to
them
that
are
in
Christ
Jesus
:
from
whence
I
argue
,
Except
God
did
pardon
whatsoever
sins
should
be
committed
when
he
justifies
a
sinner
,
then
at
any
time
when
a
justified
person
sins
,
until
he
renew
an
act
of
faith
for
pardon
,
there
must
be
condemnation
to
him
;
for
whosoever
is
in
such
an
estate
as
hath
any
sin
unpardoned
,
for
that
instant
he
is
in
the
state
of
condemnation
:
But
there
is
no
instant
of
time
,
when
it
can
be
said
of
any
justified
person
,
that
he
is
in
the
state
of
condemnation
;
I
say
no
instant
of
time
,
for
though
a
justifi'd
person
may
fall
into
sin
after
he
is
justified
,
yet
at
that
instant
when
he
falls
into
that
sin
,
there
is
by
God
apply'd
a
pardon
,
that
was
laid
in
before
,
although
an
act
of
faith
be
not
renewed
in
regard
of
that
particular
sin
;
that
is
the
point
I
would
make
good
,
though
it
be
true
,
there
is
required
as
our
duty
an
act
of
faith
to
lay
hold
on
our
pardon
,
yea
also
it
is
required
in
respect
of
comfort
too
;
for
we
cannot
have
comfort
of
the
pardon
of
a
new
sin
committed
,
except
there
be
a
renewal
of
an
act
of
faith
:
But
yet
this
renewal
of
an
act
of
faith
,
though
it
be
necessary
,
because
commanded
;
and
for
our
comfort
,
yet
no
absolute
necessity
to
free
us
from
condemnation
;
but
being
once
justified
by
Christ
,
there
is
a
pardon
laid
up
;
so
that
upon
any
act
of
sin
newly
committed
,
this
pardon
is
apply'd
by
God
himself
,
though
we
be
not
able
by
the
renewal
of
a
present
act
of
faith
,
to
sue
out
pardon
anew
unto
our selves
.
Nay
the
truth
is
,
if
this
were
not
so
,
there
could
be
no
instant
of
time
,
wherein
a
believer
was
not
in
the
state
of
condemnation
;
for
there
is
no
instant
of
time
wherein
a
believer
doth
not
some
way
or
other
sin
against
God
:
Further
,
it
is
apparent
and
undeniable
,
that
there
is
not
a
necessity
of
renewing
an
act
of
faith
upon
every
sin
committed
for
the
pardon
of
it
,
this
Argument
cannot
be
denyed
,
because
otherwise
,
there
must
be
a
necessity
of
renewing
an
act
of
faith
after
the
last
act
a
believer
doth
;
for
in
the
last
action
a
believer
doth
in
this
world
,
there
is
some
sin
it
:
Now
if
there
be
some
sin
in
the
last
act
of
all
,
then
there
cannot
be
of
necessity
required
another
act
,
for
the
applying
of
the
pardon
of
that
sin
a
believer
did
do
in
the
very
last
act
he
did
in
this
world
:
those
that
hold
a
believer
cannot
finally
fall
away
,
yet
say
,
he
may
totally
;
many
hold
that
if
once
a
man
be
justified
,
he
can
never
go
to
Hell
;
but
yet
this
they
hold
,
that
he
may
so
sin
that
he
may
be
brought
into
a
state
of
condemnation
;
he
may
be
brought
into
such
a
state
,
,
that
if
he
should
die
at
that
present
he
should
perish
;
but
say
they
,
God
doth
take
care
that
he
shall
not
die
,
till
there
be
a
renewing
of
an
act
of
faith
for
pardon
:
I
answer
,
there
is
nothing
in
Scripture
to
prove
,
there
is
not
any
instant
of
time
wherein
a
believer
may
not
die
;
and
yet
if
he
do
die
he
must
then
perish
,
because
an
act
of
faith
was
not
renewed
;
true
say
they
further
,
that
all
sins
bring
not
into
the
state
of
condemnation
;
there
may
be
pardon
of
course
for
sins
of
infirmity
,
but
other
sins
that
wast
a
mans
Conscience
,
there
a
believer
is
brought
into
the
state
of
condemnation
,
till
there
be
a
new
act
of
faith
renewed
for
pardon
.
I
answer
,
If
any
one
sin
,
bring
a
believer
,
into
the
state
of
condemnation
after
Conversion
,
where
shall
we
put
the
limits
;
as
to
say
,
if
you
go
but
thus
far
,
you
are
not
in
a
state
of
condemnation
,
but
if
you
go
a
letter
further
you
are
;
God
puts
no
such
limits
in
Scripture
,
but
all
sin
in
its
own
nature
brings
into
a
state
of
condemnation
,
and
yet
no
sin
brings
a
believer
into
the
state
of
condemnation
;
therefore
this
is
a
great
mystery
of
God
in
the
pardoning
of
sin
,
when
God
pardons
the
sin
of
a
believer
,
he
does
not
only
pardon
what
he
hath
done
at
present
,
but
for
what
he
shall
do
he
lays
in
a
pardon
,
and
Christ
hath
purchas
't
it
for
us
,
for
all
sins
yet
to
come
:
't
is
like
a
Son
running
into
arrears
,
his
Father
comes
and
pays
his
debts
;
but
because
he
sees
his
Son
will
run
further
into
arrears
,
he
lays
in
so
much
as
will
pay
all
for
time
to
come
,
that
if
he
run
into
arrears
he
shall
not
be
cast
into
Prison
:
just
so
it
is
with
God
,
God
pardons
all
our
sins
at
first
,
and
then
he
lays
up
a
Pardon
,
that
if
we
run
into
arrears
we
shall
not
lie
in
Prison
to
be
condemn'd
and
suffer
for
them
.
This
is
a
great
mystery
,
and
they
that
teach
otherwise
rob
the
people
of
God
of
abundance
of
comfort
that
otherwise
they
might
have
,
were
this
Truth
made
clearly
known
unto
them
.
Object
.
Is
not
this
Doctrine
a
Doctrine
of
Liberty
,
If
they
have
knowledge
that
God
when
he
pardons
for
what
sins
are
past
,
and
lays
in
a
Pardon
for
what
sins
are
yet
to
come
;
May
not
People
hence
take
liberty
to
sin
?
May
not
they
say
,
that
though
they
do
sin
,
yet
there
is
a
Pardon
laid
in
before
hand
for
them
?
Answ.
Here
thou
speakest
as
one
that
understands
not
the
grace
of
the
Gospel
that
thus
objectest
,
it
is
another
manner
of
thing
than
thou
art
aware
of
;
there
is
not
that
malignity
in
the
grace
of
the
Gospel
to
cause
such
effects
in
the
hearts
of
believers
.
Luther
compares
sin
to
Lime
,
and
the
law
to
Water
,
that
makes
the
Lime
hotter
;
but
the
grace
of
the
Gospel
says
he
is
like
to
Oyl
,
and
Oyl
will
quench
Lime
,
but
Water
will
not
;
so
the
Oyl
of
the
Gospel
will
quench
the
sins
of
men
;
and
certainly
the
more
there
is
of
the
grace
of
God
revealed
in
the
Gospel
,
the
more
the
lusts
remaining
in
the
heart
of
a
believer
come
to
be
quenched
:
this
is
an
evident
Argument
of
the
great
difference
between
the
mercy
of
God
revealed
in
the
Gospel
,
and
received
by
faith
;
and
that
which
is
received
only
in
a
natural
way
:
you
that
are
unbelievers
,
and
receives
the
Gospel
only
in
a
natural
way
,
your
lusts
may
be
nourished
,
and
you
may
take
liberty
for
wickedness
:
But
if
once
you
come
to
receive
the
mercy
of
God
in
and
through
Christ
Jesus
,
then
that
mercy
will
be
the
greatest
opposer
of
thy
lusts
and
sin
,
as
any
thing
can
be
in
the
world
;
certainly
,
thou
know'st
not
the
work
of
God
in
Christ
forgiving
sin
,
that
reason'st
thus
;
I
shall
shew
you
plainly
,
The
knowledge
of
the
great
work
of
the
Propitiation
by
Christ
,
brings
the
soul
into
a
hatred
of
all
sin
,
and
is
no
nourisher
of
it
,
1
Joh.
1.9
.
the
Apostle
speaks
of
the
wonderful
grace
of
God
in
Christ
to
us
;
If
we
confess
our
sins
,
he
is
not
only
ready
to
forgive
,
but
to
cleanse
us
from
them
:
And
chap.
2.1
.
My
little
children
I
write
unto
you
that
you
sin
not
,
that
you
take
not
liberty
in
any
sin
;
they
might
say
,
you
write
these
things
that
we
sin
not
:
but
we
have
sinful
natures
,
and
so
shall
certainly
fall
into
sin
for
all
this
:
Well
,
for
the
comfort
of
Saints
,
If
any
man
sin
,
says
he
,
we
have
an
Advocate
with
the
Father
;
Jesus
Christ
is
presently
an
Advocate
though
you
sin
through
ignorance
and
negligence
,
and
do
not
renew
present
acts
of
faith
to
sue
out
a
pardon
:
yet
says
the
Holy
Ghost
,
Jesus
Christ
is
an
Advocate
with
the
Father
;
the
Lord
Christ
stands
before
the
Father
pleading
,
that
no
evil
may
befal
you
for
your
sin
;
this
is
the
admirable
priviledge
of
the
Saints
of
God
,
a
most
blessed
priviledge
they
have
by
the
Covenant
of
Grace
;
that
when
they
commit
a
sin
,
and
may
be
take
no
notice
,
and
may
be
Conscience
is
so
benum'd
at
present
,
that
they
go
not
to
God
to
seek
a
pardon
;
but
may
be
lie
in
sin
a
long
time
together
;
yet
says
the
Text
,
you
have
one
that
pleads
your
cause
:
and
it
is
from
hence
,
that
Gods
wrath
comes
not
out
against
you
;
because
you
have
an
Advocate
with
the
Father
:
Well
says
the
2d
vers
.
And
he
is
the
Propitiation
not
only
for
our
sins
,
but
the
sins
of
the
whole
world
;
he
means
believers
:
Now
in
the
third
vers
.
says
he
,
Hereby
we
know
that
we
know
him
,
If
we
keep
his
Commandements
;
as
if
he
had
said
,
If
we
do
not
take
heed
of
sin
and
keep
his
Commandements
;
we
know
not
this
grace
of
pardon
,
if
any
that
here
us
Ministers
teach
this
Doctrine
,
and
say
they
know
him
,
and
have
no
care
to
keep
Gods
Commandements
,
't
is
quite
contrary
to
what
the
Apostle
says
,
he
says
,
Hereby
we
know
that
we
know
him
,
if
we
keep
his
Commandements
;
this
knowing
of
him
,
as
it
is
a
means
to
keep
his
Commandements
;
so
't
is
an
argument
we
do
know
him
when
we
do
keep
his
Commandements
:
vers.
4.
He
that
says
I
know
him
,
that
is
;
Christ
to
be
a
Propitiation
and
an
Advocate
,
and
keeps
not
his
Commandements
is
a
liar
,
and
the
truth
is
not
in
him
:
That
man
that
reasons
thus
,
and
says
,
Well
,
I
believe
in
Jesus
Christ
,
and
I
know
my
sins
are
pardoned
through
faith
in
him
;
yea
,
and
all
the
sins
that
shall
be
committed
,
a
pardon
is
laid
in
for
them
,
and
I
shall
never
enter
into
condemnation
:
Dost
thou
say
so
,
and
yet
keep'st
not
Gods
Commandements
?
Hast
not
thou
the
Conscience
,
and
the
rather
upon
the
knowledge
of
this
,
to
keep
Gods
Commandements
?
the
Holy
Ghost
says
,
Thou
art
a
lyar
,
and
there
is
no
truth
in
thee
;
and
thou
wer
't
never
acquainted
with
this
mystery
of
godliness
;
when
it
is
understood
in
a
natural
way
,
men
may
abuse
it
;
you
may
know
what
I
mean
by
a
natural
way
,
and
God
knows
you
have
need
of
Information
;
by
a
natural
way
I
mean
by
the
light
of
Natural
Reason
,
and
all
other
helps
of
learning
on
this
side
the
work
of
the
Holy
Ghost
:
but
when
men
understand
it
by
a
powerful
work
of
the
Holy
Ghost
,
they
that
know
it
thus
,
this
knowledge
will
make
them
more
careful
and
conscionable
to
keep
Gods
Commandements
;
and
if
any
man
say
he
knows
it
thus
,
and
does
not
keep
Gods
Commandements
,
he
is
a
liar
,
and
the
truth
is
not
in
him
.
Further
,
If
a
man
should
reason
thus
;
Well
,
if
there
be
such
a
mystery
in
pardon
of
sin
,
and
that
God
when
he
pardons
sin
at
first
,
lays
in
a
pardon
for
all
sin
afterward
,
this
will
make
way
for
more
sin
:
Take
notice
here
,
of
the
infinite
perverseness
of
the
heart
of
man
;
suppose
it
were
not
thus
,
but
the
contrary
were
true
,
that
God
indeed
pardoned
the
sins
of
a
believer
coming
to
him
;
but
if
ever
he
sin
after
pardon
,
let
him
look
to
it
,
he
shall
then
be
under
the
sentence
of
death
and
condemnation
;
upon
this
a
mans
heart
would
not
be
more
ingaged
to
seek
after
Christ
,
but
would
reason
thus
;
Well
,
I
may
labour
and
take
pains
,
and
suffer
much
to
get
a
comfortable
assurance
of
the
pardon
of
sin
;
but
what
of
all
this
,
the
next
day
,
the
next
hour
I
may
sin
again
,
and
be
in
the
same
case
I
was
before
,
so
that
which
way
soever
things
go
,
men
will
reason
against
God
for
their
lusts
;
I
shall
put
it
to
you
,
or
to
any
heart
that
may
be
supposed
to
have
attended
on
God
,
yea
,
and
hath
received
grace
;
Which
of
these
Doctrines
ingage
the
heart
most
for
God
?
either
this
Doctrine
,
or
the
other
;
whether
that
you
believing
that
God
will
pardon
sin
;
yet
if
you
fall
into
any
new
sin
,
you
are
under
a
sentence
of
condemnation
;
or
thus
,
that
God
is
so
gracious
,
that
he
not
only
pardons
sin
for
present
,
but
for
your
incouragement
he
so
pardons
it
,
that
though
you
through
infirmity
fall
again
into
sin
,
he
will
not
out
off
his
kindness
from
you
;
Which
of
these
is
the
greater
incouragement
?
certainly
to
a
slavish
spirit
the
one
may
be
more
than
the
other
:
But
to
a
spirit
that
may
be
supposed
to
have
any
ingenuity
in
it
,
the
latter
words
must
needs
far
more
ingage
him
to
walk
with
God
all
his
days
.
What
,
is
Gods
grace
so
free
?
that
he
should
have
such
pity
on
poor
creatures
,
not
only
at
their
first
coming
in
,
and
casting
themselves
on
Christ
,
as
to
pardon
all
their
sins
,
though
they
be
never
so
many
and
great
?
But
also
such
a
Covenant
upon
my
coming
in
,
that
God
will
discharge
all
sins
that
shall
be
committed
for
time
to
come
,
though
I
be
ready
to
fall
into
sin
dayly
,
yet
I
shall
not
come
into
condemnation
?
O
what
will
so
infinitely
ingage
a
gracious
and
ingenious
spirit
as
this
does
!
surely
nothing
like
this
.
Now
if
this
be
true
,
that
man
that
is
forgiven
,
is
thus
forgiven
;
not
only
for
time
past
,
but
also
for
time
to
come
:
Then
blessed
is
the
man
whose
transgressions
are
forgiven
,
and
whose
iniquities
are
pardoned
.
Of
the
tenth
Mystery
,
God
pardons
a
sinner
,
not
because
he
is
;
but
that
he
might
be
chang'd
.
10.
The
tenth
Mystery
is
this
,
(
for
I
would
endeavour
to
shew
you
what
a
mighty
work
Pardon
of
Sin
is
,
and
raise
up
your
hearts
to
have
higher
thoughts
of
it
than
ever
you
had
before
)
God
does
not
pardon
because
a
sinner
hath
his
heart
and
nature
changed
,
but
that
he
might
be
changed
.
And
thus
the
pardons
of
God
differ
from
all
other
pardons
;
a
Prince
pardons
a
Malefactor
,
or
a
Father
a
Child
:
but
upon
what
terms
?
a
Prince
expects
his
Subject
should
be
changed
as
far
as
he
can
discern
;
and
a
Father
,
(
though
never
so
tender
)
will
not
pardon
a
Child
,
unless
he
come
in
and
manifest
a
change
of
his
disobedient
spirit
,
and
then
he
pardons
.
God
doth
not
pardon
because
we
are
chang'd
;
but
that
we
might
be
chang'd
:
his
Pardon
comes
first
,
Rom.
4.5
.
a
very
strange
place
for
this
,
and
may
incourage
any
poor
soul
that
is
troubled
for
sin
,
to
come
in
and
lay
hold
upon
Gods
mercy
in
Christ
;
But
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
unto
him
for
righteousness
.
Mark
,
when
God
comes
to
justifie
a
sinner
,
he
looks
upon
him
as
ungodly
;
he
stays
not
till
the
sinner
be
made
godly
and
then
justifies
him
,
as
a
Prince
stays
till
a
Malefactors
heart
be
changed
,
and
he
become
a
loyal
subject
,
and
then
pardons
him
:
God
is
not
so
in
justifying
souls
,
he
justifies
the
ungodly
;
one
that
is
ungodly
coming
to
him
,
he
justifies
.
This
is
a
mighty
Argument
,
I
name
it
for
this
end
;
because
I
would
teach
people
,
that
notwithstanding
any
sin
or
guilt
that
lies
upon
their
spirits
,
yet
they
have
a
liberty
to
come
in
and
lay
hold
upon
Christ
for
Justification
;
do
not
say
,
I
am
ungodly
,
I
am
a
great
sinner
,
and
have
a
vile
heart
,
and
I
find
not
my
nature
changed
;
and
therefore
,
How
dare
I
lay
hold
upon
Gods
grace
for
mercy
and
pardon
?
yea
,
thou
may'st
because
God
justifies
the
ungodly
;
though
thy
nature
be
not
chang'd
and
sanctified
,
as
thou
say'st
:
take
it
thus
,
Thou
must
lay
hold
of
Gods
grace
for
Justification
that
thou
may'st
be
sanctified
;
not
only
pardoned
,
but
sanctified
:
Come
but
thus
with
thy
heart
affected
to
close
with
the
grace
of
God
,
that
thou
may'st
be
sanctified
as
well
as
pardoned
;
though
for
the
present
thou
feelest
not
any
Sanctification
,
yet
thou
may'st
have
right
to
lay
hold
upon
Christ
as
well
as
any
one
whatsoever
.
Object
.
Will
not
this
be
presumption
for
a
sinner
thus
to
lay
hold
on
Christ
?
Answ.
If
faith
were
meerly
a
perswasion
that
Christ
dyed
for
them
,
or
as
many
men
think
;
thus
,
(
Well
,
God
is
merciful
,
and
he
will
pardon
me
,
Christ
having
dyed
;
)
there
may
be
presumption
in
laying
hold
on
Christ
:
But
now
as
Justification
is
a
great
mystery
,
so
is
faith
;
and
faith
is
a
mighty
work
of
the
Spirit
of
God
in
the
soul
,
that
causes
the
soul
to
roul
and
cast
it self
on
the
free
grace
of
God
in
Christ
,
and
venture
it self
and
all
its
hopes
for
good
and
happiness
on
him
;
there
is
not
only
a
coming
to
Christ
for
pardon
,
but
for
grace
,
holiness
,
light
,
good
and
happiness
here
,
and
for
whatever
it
doth
expect
hereafter
;
it
looks
for
all
from
him
.
Now
when
there
is
such
a
work
of
God
upon
the
soul
,
in
casting
it self
on
God
in
Christ
,
though
there
be
nothing
at
present
but
ungodliness
in
him
appearing
,
yet
such
a
one
may
and
hath
right
to
come
unto
God
for
pardon
;
for
God
justifies
the
ungodly
,
Rom.
5.6
.
Christ
died
for
the
ungodly
;
and
vers.
10.
If
when
we
were
Enemies
,
we
were
reconciled
by
the
death
of
his
Son
;
when
we
were
Enemies
,
and
had
base
hearts
full
of
enmity
against
God
,
yet
then
Christ
died
to
reconcile
us
unto
God
:
thou
may'st
then
venture
to
come
to
him
for
pardon
,
and
it
is
no
presumption
,
though
thou
seest
no
change
in
thy self
,
yet
he
pardons
that
thou
may'st
be
chang'd
;
now
here
's
a
glorious
work
of
God
in
pardoning
a
sinner
,
that
God
should
pardon
,
justifie
,
and
reconcile
us
when
we
were
Enemies
to
him
;
here
is
a
glorious
work
of
God
for
a
sinner
to
be
justified
and
reconciled
,
and
yet
when
the
sinner
was
an
Enemy
unto
him
.
Of
the
eleventh
Mystery
,
God
himself
purchases
the
Pardon
.
11.
When
God
pardons
a
sinner
,
he
himself
is
fain
to
purchase
the
pardon
,
and
this
is
different
from
the
manner
of
pardons
among
men
:
A
Prince
pardons
a
malefactor
,
but
the
Prince
himself
doth
not
purchase
the
pardon
;
and
if
one
have
offended
you
,
you
pardon
the
offender
:
but
you
that
are
offended
do
not
purchase
a
pardon
for
the
offender
;
possible
some
friend
may
come
and
purchase
a
pardon
at
the
Kings
hands
for
an
offender
,
but
the
King
himself
doth
not
purchase
it
:
yet
thus
it
is
with
God
:
God
doth
not
pardon
any
one
sin
,
but
it
costs
God
himself
dear
before
he
gets
it
;
therefore
't
is
not
such
a
slight
thing
to
be
pardoned
;
you
must
not
think
to
go
to
God
and
cry
mercy
,
and
that
he
will
pardon
〈◊〉
,
thus
in
a
natural
way
God
never
pardons
sin
:
but
it
costs
God
dear
,
yea
that
which
is
more
worth
than
all
the
world
;
if
that
could
have
done
it
,
God
would
rather
have
dissolved
Heaven
and
Earth
,
than
have
given
that
that
he
did
give
;
What
was
that
?
It
was
the
bloud
of
his
own
Son
:
God
gave
him
up
to
death
for
the
sin
of
mankind
,
and
for
the
purchasing
a
pardon
for
man
:
But
some
may
say
,
What
need
God
have
purchast
a
pardon
for
man
?
Could
he
not
have
forgiven
him
by
his
absolute
Prerogative
?
I
answer
,
there
was
need
,
because
of
the
satisfaction
of
Justice
,
he
did
purchase
it
out
of
the
hands
of
Justice
;
God
was
fain
to
lay
down
a
price
to
Justice
,
before
he
himself
could
pardon
one
sin
:
Justice
must
be
satisfied
before
he
could
give
out
one
pardon
:
Well
,
take
all
these
together
,
Christ
must
be
our
Surety
,
take
the
debt
upon
himself
,
and
suffer
as
much
punishment
as
we
should
have
done
in
Hell
to
all
eternity
;
and
to
make
the
soul
stand
righteous
before
God
,
yet
this
righteousness
to
be
in
another
;
yea
,
a
near
union
is
made
between
Christ
and
the
Soul
:
And
yet
further
,
't
is
by
faith
,
and
yet
boasting
is
excluded
;
and
God
is
infinitely
merciful
,
and
yet
infinitely
just
;
and
when
he
pardons
one
sin
,
he
lays
in
a
pardon
for
al
sin
for
time
to
come
,
justifies
the
ungodly
,
pardons
sin
,
yet
purchases
the
pardon
:
These
eleven
Meditations
about
the
Pardon
of
Sin
make
it
appear
to
be
a
wonderful
work
of
God
;
put
these
together
,
and
then
the
result
according
to
the
point
will
be
clear
and
full
,
that
,
Blessed
is
that
man
whose
sins
are
forgiven
:
And
surely
if
there
be
such
a
mysterious
and
glorious
work
of
God
in
pardoning
sin
;
that
man
for
whom
God
shall
work
such
a
glorious
work
is
a
blessed
man
indeed
.
And
now
having
done
with
this
Argument
of
the
great
mystery
of
Godliness
in
forgiveness
of
Sin
;
I
proceed
to
another
,
and
it
is
this
:
CHAP.
IV.
That
Pardon
of
Sin
not
only
is
a
Mercy
in
it self
,
but
the
Foundation
of
many
other
Mercies
.
4.
Argument
.
PArdon
of
Sin
makes
a
m●●
blessed
;
Why
?
Because
it
is
the
Foundation
of
abundance
of
other
Mercies
;
it
is
an
inlet
to
many
other
mercies
,
therefore
a
great
mercy
;
it
is
a
leading
mercy
,
it
is
as
the
Queen
of
Mercy
,
that
hath
a
great
and
glorious
train
of
other
mercies
attending
on
her
;
indeed
,
it
is
the
very
foundation
of
all
the
mercies
of
the
Covenant
of
grace
,
't
is
the
principal
mercy
,
and
the
very
foundation
of
all
the
mercies
that
are
in
the
Covenant
,
and
the
inlet
and
opening
to
them
all
;
the
Covenant
of
Grace
is
a
rich
Treasury
,
hath
abundant
store
of
mercy
in
it
,
and
this
opens
to
them
all
:
The
current
of
all
Gods
mercies
was
stopt
by
mans
sin
;
though
God
had
an
infinite
Ocean
of
mercy
,
yet
the
sourse
and
vent
of
all
Gods
mercies
was
stopt
.
Now
,
when
God
pardons
sin
,
he
takes
away
the
stop
,
and
opens
the
sluce
,
that
his
infinite
grace
and
goodness
may
flow
forth
plentifully
and
sweetly
to
the
soul
,
body
and
state
;
yea
to
all
that
belongs
to
a
believer
:
You
may
conceive
Gods
mercy
to
be
as
an
infinite
stream
of
goodness
,
running
with
a
full
current
towards
his
creatures
;
for
God
delights
in
the
Communication
of
himself
to
his
creatures
:
But
now
mans
sin
made
a
dam
,
and
stopt
the
pipe
,
that
not
one
drop
of
mercy
could
come
forth
,
not
a
drop
of
all
that
mercy
that
in
the
eternal
purpose
of
God
he
hath
appointed
in
time
shall
come
forth
to
such
and
such
a
poor
creature
;
but
when
he
comes
to
Pardon
and
Justification
,
he
pulls
out
the
plug
,
and
pulls
up
the
flood-gates
and
sluces
,
and
then
mercies
come
flowing
in
amain
;
when
sin
is
pardoned
,
then
the
full
streams
of
all
the
mercies
in
the
Covenant
of
grace
come
flowing
into
the
soul
;
well
then
,
if
it
be
thus
,
that
pardon
of
sin
is
an
inlet
to
other
mercies
;
then
he
that
hath
his
sin
pardoned
is
a
very
blessed
man
.
I
shall
open
this
,
That
Pardon
of
Sin
is
the
foundation
to
,
and
opens
the
sluce
to
let
in
all
other
mercies
,
Jer.
31.31
.
Behold
,
the
days
come
that
I
will
make
a
new
Covenant
with
the
house
of
Israel
,
and
the
house
of
Judah
:
here
God
opens
his
goodness
,
and
tells
them
he
will
make
a
new
Covenant
,
not
like
that
he
made
with
their
fathers
,
vers.
32.
but
this
shall
be
the
Covenant
,
vers
.
33.
and
he
instances
in
some
particulars
,
I
will
put
my
Law
into
their
inward
parts
,
and
write
it
in
their
hearts
,
and
they
shall
teach
no
more
every
man
his
neighbour
,
and
every
man
his
brother
;
saying
,
know
the
Lord
,
for
they
shall
all
know
me
,
&c.
But
what
is
the
foundation
of
all
this
?
at
the
end
of
the
34.
For
I
will
forgive
their
iniquity
and
remember
their
sin
no
more
.
I
will
make
a
new
Covenant
with
them
,
and
put
my
law
into
their
inward
parts
,
and
they
shall
all
know
me
;
I
will
come
in
with
all
my
mercies
and
blessings
,
Illumination
and
Sanctification
;
he
mentions
these
instead
of
the
rest
,
as
in
a
grant
of
great
things
some
particulars
are
mentioned
;
but
then
he
comes
in
with
a
general
;
For
I
will
forgive
their
iniquity
,
and
remember
their
sin
no
more
:
As
if
it
should
be
said
,
Why
?
Lord
wilt
thou
come
in
thus
to
thy
people
in
such
an
abundant
way
of
mercy
more
than
formerly
,
and
let
in
these
graces
of
thy
Covenant
;
Why
?
here
's
the
ground
of
all
;
for
I
will
forgive
their
iniquity
:
so
that
forgiveness
of
iniquity
is
the
special
inlet
of
the
mercies
of
the
Covenant
.
Now
more
particularly
I
shall
shew
you
what
are
those
special
mercies
,
Pardon
of
sin
is
an
inlet
to
,
and
that
will
further
shew
the
blessedness
of
those
souls
that
have
their
sins
pardoned
,
because
pardon
of
sin
is
an
inlet
to
many
other
mercies
.
As
Of
Peace
with
God
,
that
Pardon
of
Sin
is
an
inlet
to
.
1.
Peace
with
God
,
Rom.
5.1
being
justified
,
that
is
,
pardoned
through
faith
;
what
follows
,
we
have
peace
with
God
through
our
Lord
Jesus
Christ
;
the
ground
of
our
Justification
and
Reconciliation
,
it
is
not
our
Humiliation
,
no
nor
our
Sanctification
;
Observe
it
,
the
very
bottom
and
foundation
of
our
Justification
and
Reconciliation
,
it
is
neither
of
these
,
(
though
we
ought
to
be
in
the
use
and
exercise
of
them
)
but
pardon
of
sin
is
through
the
free
grace
of
God
applyed
by
faith
;
this
is
the
ground
of
all
our
Peace
and
Reconciliation
with
God
:
And
thus
men
and
women
should
seek
their
peace
with
God
;
the
main
thing
they
should
lay
the
waight
of
obtaining
peace
of
God
upon
,
it
is
the
work
of
faith
applying
the
Righteousness
of
Christ
for
pardon
,
rather
than
any
work
of
Humiliation
or
Sanctification
by
the
Spirit
of
God
;
yet
both
these
are
sweet
and
comfortable
,
when
we
found
the
bottom
and
main
foundation
of
all
our
peace
on
the
free
grace
of
God
pardoning
our
sin
,
and
justifying
of
us
through
faith
in
Christ
;
Cod
does
not
say
,
you
that
are
great
sinners
,
stay
till
you
are
humbled
and
are
brought
to
hate
sin
,
and
you
shall
have
peace
with
God
:
No
,
you
may
be
much
troubled
for
sin
,
and
may
leave
it
,
and
reform
in
many
things
,
and
live
better
lives
than
before
,
and
yet
your
peace
not
made
up
with
God
;
How
then
shall
it
be
?
thus
,
being
justified
by
faith
,
looking
up
to
the
free
grace
of
God
in
Christ
for
pardon
of
sin
,
we
come
to
have
peace
with
God
;
and
this
is
a
great
priviledge
,
but
if
you
consider
on
the
other
side
,
a
creature
not
reconciled
,
cannot
look
upon
the
infinite
Creator
without
terror
and
shakings
,
and
tremblings
of
spirit
;
he
cannot
have
any
thoughts
of
God
,
but
he
thinks
of
him
as
his
Enemy
;
and
that
all
the
excellencies
of
God
are
working
misery
and
ruine
to
him
,
this
is
a
sad
thing
:
But
when
pardon
of
sin
comes
,
God
is
reconciled
,
and
all
fears
and
terrors
from
the
Almighty
are
gone
;
those
fears
whereby
the
soul
was
afraid
,
God
was
secretly
working
ruine
to
it
,
are
dispell'd
;
and
if
any
judgment
of
God
come
close
and
near
,
and
befal
any
in
the
sight
and
hearing
of
a
guilty
soul
,
he
would
be
thinking
God
is
coming
to
me
next
:
But
a
justified
soul
may
say
,
though
the
judgments
of
God
be
never
so
terrible
in
the
world
,
and
in
the
Word
,
which
before
terrified
my
Conscience
;
yet
now
my
sin
being
pardoned
,
my
soul
is
reconciled
,
and
the
Word
of
God
speaks
nothing
but
good
unto
me
,
and
all
those
fears
that
before
so
terrified
me
are
dispell'd
.
But
may
not
a
pardoned
man
have
these
fears
,
Object
.
or
somewhat
of
the
nature
of
them
resting
on
his
spirit
after
he
is
pardoned
?
Yea
he
may
,
but
the
ground
of
them
is
dispel'd
and
gone
;
Answ.
it
is
not
the
work
of
Gods
Spirit
that
causes
these
fears
,
as
it
did
before
,
Rom.
8.15
.
You
have
not
received
the
spirit
of
bondage
again
to
fear
,
but
the
Spirit
of
adoption
,
whereby
ye
cry
Abba
Father
;
may
be
you
may
have
some
fears
,
but
being
justified
by
faith
,
you
have
not
again
received
the
spirit
of
bondage
;
if
hereafter
you
have
any
fears
of
Gods
judgments
and
wrath
against
you
;
it
is
not
the
spirit
of
bondage
,
the
Spirit
of
God
that
causes
these
fears
,
your
own
selves
may
mistake
the
matter
;
for
those
that
once
receive
the
spirit
of
bondage
,
never
after
receive
it
;
you
may
have
fears
through
your
own
mistakes
,
but
not
by
the
Spirit
of
God
,
as
the
spirit
of
bondage
shewing
us
our
bondage
by
our
sins
,
and
working
terrors
on
the
soul
for
it
,
these
fears
are
dispell'd
;
for
in
our
peace
with
God
in
the
pardon
of
sin
,
the
matter
of
enemity
between
God
and
the
soul
is
taken
away
;
there
is
this
in
it
which
might
have
been
added
in
the
mysteries
:
When
a
Prince
pardons
a
malefactor
,
he
gives
him
his
life
,
and
he
is
glad
,
goes
away
,
but
the
Prince
regards
him
not
any
more
;
and
possibly
he
may
yet
have
enmity
in
his
heart
against
the
Prince
still
:
But
God
when
he
pardons
a
sinner
,
not
only
is
the
enmity
taken
away
,
but
forthwith
that
soul
is
brought
into
the
state
of
infinite
friendship
,
he
receives
the
soul
into
his
very
heart
;
so
that
there
shall
be
a
greater
and
more
intimate
love
and
friendship
between
his
Majesty
and
that
Soul
,
than
ever
was
between
the
greatest
and
dearest
friends
in
the
world
,
this
is
wonderful
,
and
yet
this
is
so
;
for
as
when
God
comes
to
pardon
sin
,
there
is
not
only
taking
away
the
guilt
of
sin
,
but
the
soul
is
made
actually
righteous
in
Justification
;
so
also
there
is
not
only
a
taking
away
of
the
enmity
between
God
and
the
soul
that
was
there
before
,
but
he
receives
the
soul
into
infinite
love
,
and
takes
him
into
infinite
friendship
with
himself
;
Oh
the
sweetness
and
blessedness
of
that
mans
state
whose
sins
are
pardoned
!
Reconciliation
with
God
follows
thereupon
,
and
he
takes
the
soul
into
his
bosome-love
.
Further
upon
this
there
follows
two
things
,
Peace
in
Conscience
,
and
with
the
Creatures
;
being
justified
by
faith
he
hath
peace
with
God
,
and
as
the
immediate
consequence
thereof
,
peace
in
Conscience
and
with
all
the
Creatures
.
1.
Peace
in
Conscience
,
those
fears
and
grating
terrors
that
arose
on
guilt
of
Conscience
are
gone
,
those
dismal
accusations
of
Conscience
are
still'd
;
though
't
is
true
,
a
mans
Conscience
may
trouble
him
after
Pardon
and
Justification
,
but
it
is
through
mistake
,
the
ground
of
all
those
troubles
of
Conscience
are
gone
;
't
is
with
trouble
of
Conscience
after
pardon
of
sin
as
with
the
Sea
,
you
that
are
Marriners
may
see
the
wind
at
Sea
raising
the
boisterous
waves
on
high
,
yet
after
the
wind
is
quite
down
't
is
a
great
while
before
they
be
still
and
quiet
;
so
in
mens
souls
it
is
guilt
of
sin
that
causes
woful
disturbances
:
but
when
God
pardons
sin
,
he
comes
into
the
Soul
as
Christ
in
the
Ship
,
and
bids
all
be
still
;
and
though
through
our
weakness
,
after
the
sting
and
guilt
is
removed
,
Conscience
is
troubled
,
yet
is
God
pleased
to
help
the
weakness
of
his
People
sooner
or
later
;
not
only
to
pardon
sin
in
the
Court
of
Heaven
,
but
in
the
Court
of
Conscience
too
,
and
then
all
fears
and
troubles
are
gone
;
certainly
those
that
know
what
the
burnings
,
throbbings
and
ailings
of
an
accusing
Conscience
means
,
they
know
what
a
blessing
it
is
to
have
Peace
of
Conscience
,
a
great
blessing
to
have
all
well
there
,
because
the
Soul
hath
much
to
do
with
Conscience
,
and
Conscience
hath
much
to
do
with
God
,
yea
only
to
do
with
God
;
and
if
all
be
well
with
that
which
hath
so
much
to
do
with
the
Almighty
,
it
is
a
great
blessedness
,
blessed
is
the
man
that
is
thus
pardoned
.
2.
There
follows
this
also
,
Peace
with
the
Creatures
;
If
I
should
meet
with
these
in
a
full
Text
,
each
of
them
might
require
a
Sermon
themselves
,
to
shew
the
excellency
of
a
quiet
Conscience
and
peace
with
the
Creatures
.
But
I
must
but
touch
it
here
:
God
is
Lord
of
Hoasts
,
and
all
the
creatures
stand
armed
ready
to
avenge
Gods
quarrel
,
and
not
only
do
they
stand
in
readiness
,
but
there
is
a
kind
of
cry
in
the
creatures
to
God
to
make
them
the
Executioners
of
his
wrath
;
Shall
I
go
and
strike
this
Drunkard
says
one
?
and
shall
I
strike
this
Blasphemer
says
another
?
All
the
creatures
in
heaven
&
earth
cry
against
thee
every
day
:
But
when
God
pardons
thy
sin
,
all
the
creatures
presently
become
thy
friends
;
when
the
Judge
hath
quitted
a
Malelefactor
,
the
under-Officers
have
nothing
to
do
with
him
;
Conscience
and
the
Creatures
they
are
under-Officers
,
and
when
God
is
at
peace
they
are
at
peace
too
;
2
Sam.
18.15
.
When
Joab
came
and
stab'd
Absalom
,
the
ten
young
men
that
were
his
Armour-bearers
did
so
too
;
so
if
God
come
to
a
sinner
unpardoned
,
and
give
him
a
stab
,
all
the
Creatures
will
be
ready
to
stab
him
too
;
but
when
God
comes
and
pardons
thy
sin
,
Job
.
5.23
.
He
makes
a
league
with
thee
and
the
stones
of
the
field
,
as
the
Scripture
speaks
;
that
is
the
first
great
mercy
that
flows
in
to
the
Soul
upon
pardon
of
sin
,
and
peace
with
God
.
Of
Gods
Revealing
his
Secrets
to
those
whom
he
Pardons
.
2.
This
follows
upon
pardon
of
sin
,
God
comes
in
a
wonderful
gracious
way
to
reveal
himself
to
that
soul
;
he
comes
to
reveal
his
secrets
to
that
soul
he
pardons
;
and
pardon
of
sin
is
the
very
ground
of
the
Revelation
of
the
Secrets
and
Mysteries
of
God
by
the
Spirit
to
that
Soul
,
Jer.
31.33
.
among
other
particulars
in
the
New
Covenant
God
promiseth
they
shall
be
all
taught
of
God
,
in
Heb.
8.
that
Text
is
quoted
something
more
fully
than
in
the
Prophet
,
vers.
10
,
11.
They
shall
not
teach
every
man
his
neighbour
,
and
every
man
his
brother
,
saying
,
know
the
Lord
;
for
they
shall
all
know
me
from
the
least
to
the
greatest
:
Mark
,
For
I
will
be
merciful
to
their
unrighteousness
,
and
their
sins
and
iniquities
will
I
remember
no
more
:
Pardon
of
sin
is
made
the
ground
of
Gods
teaching
them
his
Covenant
,
They
shall
know
me
from
the
least
to
the
greatest
;
you
little
ones
and
young
ones
,
if
God
please
to
bring
you
to
Christ
,
and
pardon
your
sin
,
a
glorious
light
shall
come
into
your
souls
:
God
will
shew
himself
in
a
glorious
manner
to
you
,
there
shall
be
another
manner
of
light
shine
into
your
hearts
than
ever
before
;
the
mysteries
of
God
will
be
opened
to
you
,
and
you
shall
understand
more
than
many
of
your
fathers
,
who
have
not
had
this
mercy
to
be
rightly
acquainted
with
the
Justification
of
a
sinner
;
and
therefore
you
young
ones
,
that
much
desire
knowledge
,
the
main
thing
to
be
acquainted
with
,
is
this
great
Doctrine
of
Justification
and
pardon
of
sin
;
as
Luther
said
,
Three
things
,
Prayer
,
Meditation
,
and
Temptations
make
a
Divine
;
so
I
say
,
the
right
knowledge
of
Justification
makes
a
Christian
,
and
they
that
have
not
a
clear
knowledge
in
this
point
,
do
but
bungle
and
are
extream
weak
in
all
other
points
of
Religion
;
but
when
once
the
soul
comes
to
be
justified
,
what
a
glorious
light
is
let
into
the
soul
,
as
you
all
know
,
that
have
been
made
partakers
of
this
grace
?
And
you
young
ones
,
you
may
come
to
have
sin
pardoned
as
well
as
others
,
and
to
have
the
knowledge
of
the
mysteries
of
God
revealed
unto
you
,
1
Joh.
2.12
.
compared
with
the
13.
I
write
unto
you
little
Children
,
because
your
sins
are
forgiven
for
his
Name
sake
;
even
little
children
,
I
write
to
you
,
your
sins
are
forgiven
;
oh
't
is
a
happy
thing
for
young
children
to
have
faith
wrought
in
them
,
and
to
have
their
sins
forgiven
them
betimes
!
and
then
in
the
13.
verse
,
I
write
unto
you
little
Children
,
because
you
have
known
the
Father
;
Oh
what
an
admirable
light
springs
up
in
the
souls
of
little
Children
when
their
sins
are
pardoned
!
they
come
to
the
knowledge
of
the
Father
;
and
this
is
the
reason
why
many
great
and
learned
men
,
that
are
men
of
excellent
understanding
in
the
knowledge
of
natural
things
,
are
not
acquainted
with
the
mysteries
of
godliness
,
and
think
but
meanly
of
them
;
marvel
not
at
it
,
for
the
knowledge
of
the
mysteries
of
godliness
,
comes
in
by
pardon
of
sin
;
when
God
pardons
sin
and
justifies
a
soul
by
faith
in
Christ
,
then
God
opens
the
Covenant
,
and
all
the
glorious
mysteries
of
it
to
such
a
soul
:
A
Prince
reveals
not
the
secrets
of
State
to
a
Traytor
that
lies
under
bolts
and
chains
;
but
if
a
Prince
please
to
pardon
him
,
and
knock
off
his
bolts
and
chains
,
and
raise
him
unto
favour
,
bring
him
into
his
Privy
Chamber
,
and
open
his
whole
heart
and
all
the
mysteries
of
the
Kingdom
to
him
,
here
is
a
great
change
;
thus
does
God
to
poor
sinners
that
he
pardons
:
A
soul
that
lies
under
the
guilt
of
sin
,
is
just
for
all
the
world
like
unto
a
Malefactor
that
lies
in
a
dungeon
,
that
hath
bolts
and
fetters
on
him
;
the
guilt
of
sin
is
like
bolts
and
fetters
on
thy
soul
:
Well
,
thou
lyest
there
fast
bound
;
but
when
God
comes
in
with
pardoning
mercy
,
God
sends
to
thee
in
this
dungeon
,
and
knocks
off
thy
bolts
by
pardon
,
and
not
only
so
,
but
calls
thee
into
his
Privy
Chamber
,
and
opens
his
heart
and
bosome
unto
thee
,
and
reveals
those
things
that
were
kept
secret
from
the
beginning
of
the
world
:
Princes
do
not
always
deal
so
with
Malefactors
,
if
they
pardon
them
they
think
they
have
done
enough
for
them
,
they
may
afterwards
go
and
shift
for
themselves
,
they
are
not
call'd
into
the
Privy
Chamber
to
have
the
King
open
his
secrets
unto
them
;
but
it
is
certainly
so
to
every
soul
God
pardons
;
he
pardons
none
,
but
whom
he
calls
into
his
Privy
Chamber
,
and
reveals
unto
him
the
great
Councels
of
his
will
,
and
what
has
been
the
great
thoughts
of
his
heart
,
for
the
good
of
that
soul
from
all
eternity
;
though
some
souls
have
more
light
than
others
,
yet
to
no
soul
that
is
pardoned
but
God
comes
in
with
a
great
and
glorious
light
;
and
in
respect
of
the
light
of
Nature
,
it
may
be
call'd
a
glorious
light
:
there
's
not
the
weakest
and
poorest
creature
in
the
world
that
is
pardoned
,
but
he
understands
more
of
the
light
of
Gods
grace
and
Covenant
,
than
the
greatest
Doctors
or
Rabbins
in
the
world
;
and
though
he
cannot
speak
or
talk
so
much
of
these
things
,
yet
he
dares
venture
his
soul
on
those
thoughts
he
hath
of
Gods
good
will
made
known
unto
him
in
the
Covenant
;
no
Rabbin
in
the
world
,
though
he
can
talk
much
of
these
things
,
yet
he
dares
not
venture
his
soul
for
the
eternal
welfare
of
it
and
his
estate
upon
God
,
to
do
with
him
as
he
pleases
;
but
a
believing
soul
dares
venture
his
Name
,
his
Estate
,
his
Life
,
yea
his
eternal
life
on
God
,
he
dares
to
put
them
all
into
his
hands
,
and
to
such
a
soul
,
God
will
repeal
his
Covenant
,
Psal.
25.14
.
God
will
grant
this
mercy
,
that
he
will
reveal
his
Covenant
,
and
all
the
secrets
of
it
shall
be
made
known
unto
him
;
you
that
complain
of
dulness
of
understanding
;
you
say
you
hear
excellent
mysteries
and
do
not
understand
them
,
there
is
surely
much
in
them
,
I
see
some
weight
and
excellency
in
them
to
be
found
out
,
and
I
hope
God
in
time
will
discover
them
unto
me
,
but
little
I
know
for
present
;
you
take
a
course
to
get
understanding
by
attendance
on
the
outward
Ordinances
,
it
is
good
to
use
all
means
,
as
reading
and
conferring
with
other
Christians
,
and
pray
over
what
you
hear
;
these
are
excellent
:
But
the
great
and
special
means
to
get
saving
understanding
in
the
mysteries
of
the
Gospel
is
this
;
Cast
down
your
souls
at
the
footstool
of
God
,
and
cry
for
pardon
of
sin
;
it
may
be
guilt
of
sin
is
upon
thy
heart
,
let
that
be
thy
work
to
get
of
the
guilt
of
sin
,
and
cry
for
Gods
justifying
mercy
in
Christ
;
guilt
being
removed
,
God
will
let
out
to
thy
soul
the
Revelation
of
his
Covenant
in
a
glorious
manner
,
he
will
reveal
his
secrets
to
thee
,
so
that
upon
this
there
is
a
holy
boldness
a
sinner
comes
to
have
in
the
presence
of
God
.
Suppose
a
Malefactor
come
to
Court
under
his
guilt
being
not
pardoned
;
alas
,
he
dare
scarce
look
in
at
Court-gate
;
and
when
he
comes
,
he
keeps
in
some
out-room
,
and
dares
not
stir
any
further
than
he
is
call'd
;
but
take
another
that
is
pardoned
,
he
comes
in
boldly
and
goes
from
one
room
unto
another
,
yea
into
the
very
Presence-Chamber
,
and
there
can
open
his
mind
fully
to
the
King
,
and
speak
out
all
his
heart
;
and
this
is
a
great
difference
between
one
under
the
guilt
of
sin
and
another
that
is
pardoned
;
one
under
the
guilt
of
sin
he
dare
scarce
go
to
Prayer
,
and
thinks
God
casts
away
his
person
and
his
services
,
and
that
nothing
is
regarded
;
but
when
God
comes
to
pardon
,
he
calls
the
poor
sinner
that
was
under
trouble
before
,
to
come
and
draw
near
to
him
,
and
saith
,
fear
not
,
open
thy
mind
and
heart
to
me
,
Lam.
3.55
,
56
,
57.
I
called
upon
thy
Name
,
O
Lord
,
out
of
the
low
dungeon
.
57.
In
the
day
that
I
called
upon
thee
thou
drewest
near
,
and
said'st
fear
not
:
Every
poor
soul
that
is
justified
,
may
say
,
God
knows
when
I
was
under
the
guilt
of
sin
,
I
was
cast
into
the
low
dungeon
,
and
the
chains
of
guilt
were
upon
me
there
,
but
through
thy
grace
thou
hast
heard
my
voyce
,
hide
not
thy
ear
at
my
breathing
,
at
my
cry
;
thou
can'st
not
cry
;
yet
if
thou
beest
one
whom
God
hath
received
to
mercy
,
thou
may'st
have
confidence
that
God
will
hear
the
voyce
of
thy
breathing
:
thou
com'st
to
Prayer
,
and
can'st
not
tell
what
to
say
;
mark
,
can'st
thou
breath
,
Gods
ear
lies
open
to
the
breathings
of
a
soul
he
hath
received
to
mercy
,
thou
cam'st
to
me
,
I
was
a
great
way
off
shaking
&
trembling
,
and
thou
drew'st
near
to
me
,
and
said'st
fear
not
,
v.
57.
so
a
poor
soul
under
the
guilt
of
sin
he
stands
shaking
and
trembling
;
but
when
God
comes
to
pardon
,
he
says
to
thee
fear
not
,
and
because
thou
dar'st
not
come
to
him
,
he
comes
to
thee
,
and
says
,
peace
be
to
thee
,
fear
not
,
Heb.
10.16
.
the
Apostle
speaking
of
the
Covenant
that
God
will
make
,
in
the
17.
verse
says
,
Their
sins
and
iniquities
will
I
remember
no
more
;
and
18.
verse
,
Where
remission
of
sin
is
,
there
is
no
more
offering
for
sin
;
in
the
19.
verse
he
infers
that
now
therefore
,
We
have
boldness
to
enter
into
the
holiest
by
the
bloud
of
Jesus
;
and
vers.
21.
Having
an
High
Priest
over
the
House
of
God
,
let
us
(
verse
22.
)
draw
near
with
a
true
heart
in
full
assurance
of
faith
;
God
having
made
a
new
Covenant
,
and
said
,
Their
sins
and
iniquities
I
will
remember
no
more
;
therefore
we
have
boldness
,
says
the
Apostle
,
to
enter
into
the
Holy
of
Holies
:
In
the
time
of
the
Law
under
the
Jewish
Pedagogy
none
might
enter
into
the
Holy
of
Holies
but
the
High
Priest
,
there
was
but
little
access
into
the
Holyest
in
the
time
of
the
Law
;
but
now
when
the
Gospel
comes
,
Christ
having
offered
up
himself
a
Sacrifice
there
needs
no
more
Sacrifices
,
he
at
once
having
purged
away
sin
by
his
own
blood
,
has
opened
a
new
and
a
living
way
that
we
may
come
with
boldness
now
into
the
Holiest
;
so
that
a
believing
soul
need
now
not
stand
a
far
off
shaking
,
but
may
come
in
to
the
Privy-Chamber
,
and
enter
into
the
Holy
of
Holies
,
and
draw
near
with
a
true
heart
in
full
assurance
of
faith
;
and
this
comes
from
sin
pardoned
:
Oh
blessed
is
he
that
hath
his
sin
pardoned
,
that
has
such
a
priviledge
following
thereupon
,
Ephes.
3.12
.
In
whom
we
have
boldness
and
access
with
confidence
by
the
faith
of
him
,
Christ
being
our
High
Priest
we
have
boldness
,
liberty
of
speech
,
so
the
Original
;
a
great
many
know
not
how
to
pray
,
and
they
think
all
the
Prayers
of
the
Saints
have
nothing
in
them
but
a
great
deal
of
Non-sense
,
because
they
understand
not
what
the
work
of
God
is
in
the
hearts
of
his
people
;
the
Saints
have
by
faith
in
him
liberty
of
speech
,
there
is
a
blessed
freedom
a
gracious
heart
hath
,
being
once
justified
by
Christ
,
to
open
his
soul
unto
God
,
which
connot
be
done
by
any
other
way
in
the
world
,
to
have
liberty
to
pour
out
our
whole
souls
into
his
bosom
,
is
from
faith
,
and
comes
in
as
a
fruit
of
Justification
,
David
pardoned
Absolon
,
but
would
not
let
him
see
his
face
:
but
God
never
pardons
any
soul
,
but
he
gives
free
liberty
for
that
soul
,
to
come
into
his
presence
and
open
it self
fully
unto
him
;
this
is
a
second
priviledge
,
Pardon
of
sin
is
an
inlet
to
many
other
mercies
.
Of
Pardon
of
Sin
making
all
other
Mercies
to
be
Mercies
.
3.
Pardon
of
sin
is
not
only
an
inlet
to
many
other
mercies
,
but
it
is
such
a
mercy
as
makes
all
other
mercies
to
be
mercies
,
and
without
which
no
other
mercies
would
be
mercies
;
by
this
all
other
mercies
are
mercies
:
when
once
a
soul
comes
to
be
pardoned
,
it
may
look
upon
all
it
hath
in
a
far
more
sweeter
way
than
ever
it
could
before
;
by
this
he
may
look
upon
House
and
Land
,
Wife
and
Children
,
Estate
and
Friends
,
he
may
look
upon
these
as
mercies
indeed
;
Why
?
for
he
has
a
pardon
,
his
sins
are
pardoned
;
as
a
man
supposing
he
is
charged
,
found
guilty
,
and
condemned
,
having
a
fair
house
,
rich
furniture
,
sweet
yoak-fellow
and
children
,
and
all
things
he
could
desire
;
but
says
he
,
What
are
all
these
to
me
seeing
I
am
a
condemned
man
?
Well
,
he
goes
and
gets
a
pardon
unexpectedly
,
and
now
he
returns
to
his
House
,
Wife
and
Relations
again
,
and
all
are
sweet
unto
him
,
when
he
injoys
them
with
a
pardon
,
he
looks
upon
them
with
another
manner
of
eye
than
he
did
before
;
thus
there
is
this
difference
between
the
enjoyment
of
outward
comforts
in
this
world
when
sin
is
pardoned
,
and
before
it
was
pardoned
;
thou
hast
Houses
and
Land
,
sweet
Yoak-fellow
,
and
Children
,
trading
at
Sea
and
Land
,
and
all
things
thou
canst
desire
;
but
what
is
all
this
to
thee
,
while
guilt
of
sin
lies
grating
on
thy
Conscience
?
Well
,
God
comes
into
thee
with
pardoning
mercy
,
and
takes
away
thy
sin
,
the
guilt
of
which
lay
corroding
on
thy
Conscience
,
then
thou
may'st
look
upon
thy
Estate
,
Wife
,
Children
,
and
all
thy
comings
in
to
thee
,
as
coming
from
the
same
eternal
Fountain
of
Gods
eternal
love
,
that
Jesus
Christ
himself
came
from
;
this
is
a
mighty
Argument
to
perswade
men
to
seek
after
the
pardon
of
their
sin
,
that
you
may
have
your
comforts
and
enjoyments
in
this
world
in
outward
things
sweet
unto
you
;
and
if
there
were
no
other
reason
to
perswade
you
to
seek
after
forgiveness
,
this
might
be
enough
,
that
you
may
have
all
your
outward
mercies
in
mercy
to
you
;
you
may
have
an
Estate
,
a
sweet
Yoak-fellow
,
and
sweet
Children
,
and
all
thou
canst
desire
,
and
these
are
mercies
,
but
they
are
but
such
mercies
as
God
may
give
to
those
that
are
Enemies
unto
him
;
they
are
but
outward
mercies
at
the
best
,
coming
not
to
thee
as
fruits
of
the
Covenant
,
and
so
are
not
the
sure
mercies
of
David
;
nay
,
not
worthy
to
be
accounted
mercies
.
Consider
but
two
things
;
First
,
The
guilt
of
sin
upon
thy
soul
,
is
so
great
an
evil
,
that
take
all
these
things
at
the
best
,
they
are
but
as
a
grain
of
Sugar
put
into
a
tun
of
Gall
;
a
tun
fill'd
up
with
bitter
Gall
,
and
one
grain
of
Sugar
put
into
it
,
would
not
all
the
sweetness
of
it
be
swallow'd
up
in
the
tun
of
Gall
?
so
were
the
Monarchy
of
the
whole
World
made
over
to
thee
,
yet
if
thy
sin
be
unpardoned
,
there
is
so
much
evil
in
it
,
as
all
that
thou
canst
enjoy
is
but
as
one
grain
of
Sugar
put
into
a
tun
of
Gall
,
the
evil
of
sin
would
swallow
it
all
up
.
Secondly
,
Thou
know'st
not
what
thou
hast
,
whether
it
be
out
of
Gods
love
or
hatred
;
Nay
,
thou
hast
rather
cause
to
conclude
,
it
is
out
of
Gods
anger
and
hatred
,
than
out
of
Gods
love
:
How
canst
thou
then
account
it
a
mercy
,
when
all
the
comforts
thou
hast
,
may
come
out
of
Gods
infinite
anger
and
hatred
to
thee
,
rather
than
out
of
love
?
therefore
till
thou
art
assured
of
pardon
,
thou
hast
no
mercy
,
thou
canst
be
assured
of
,
is
in
mercy
to
thee
:
This
shews
,
1.
The
great
vanity
of
men
and
women
that
look
after
pardon
of
sin
,
but
't
is
only
at
such
times
as
God
takes
away
all
other
comforts
from
them
;
as
thus
,
they
think
to
satisfie
themselves
with
the
creatures
while
they
can
enjoy
them
,
while
they
can
go
up
and
down
amongst
friends
,
eat
good
chear
,
and
have
all
coming
in
;
but
when
God
takes
away
all
these
,
as
on
a
sick-bed
,
then
they
will
cry
for
pardon
;
Oh
mercy
Lord
!
oh
mercy
!
I
am
a
wretched
miserable
sinner
,
oh
mercy
!
Well
,
now
you
would
have
mercy
,
Why
now
,
and
not
before
?
before
you
had
other
things
,
and
you
quieted
your
hearts
with
them
;
and
why
not
now
,
were
not
they
mercies
?
but
I
know
not
whether
they
were
out
of
love
or
hatred
;
Well
,
yet
you
quieted
your
hearts
with
them
;
and
now
they
are
all
going
,
Do
you
now
think
it
a
fit
time
to
cry
for
mercy
?
Oh
how
infinitely
wast
thou
mistaken
,
that
thou
did'st
not
cry
for
mercy
before
!
thou
think'st
it
now
a
fit
time
to
cry
for
mercy
;
why
?
thou
had'st
no
mercy
that
thou
could'st
take
the
comfort
of
as
a
mercy
unless
thy
sins
were
pardoned
;
and
therefore
thou
hast
now
cause
to
cry
for
pardon
,
when
sickness
comes
,
and
God
takes
away
this
and
the
other
mercy
,
thou
think'st
thou
art
left
naked
;
if
you
knew
all
,
you
are
naked
now
:
and
therefore
would
you
live
a
comfortable
life
in
this
world
,
and
have
your
House
,
Estate
,
and
all
Relations
mercies
to
you
;
never
be
at
rest
till
you
have
got
your
sins
pardoned
and
forgiven
;
this
considered
,
might
be
a
mighty
argument
and
means
to
draw
the
hearts
of
men
to
get
pardon
,
that
all
their
outward
things
might
be
sweetned
to
them
.
2.
If
all
outward
good
be
not
a
mercy
unless
sin
be
pardoned
,
then
what
good
wilt
thou
or
any
one
get
by
the
increase
of
sin
?
thou
think'st
it
to
be
a
good
;
Why
?
all
thou
hast
now
is
not
a
good
,
is
not
a
mercy
;
and
dost
thou
think
to
get
good
by
the
increase
of
sin
?
when
a
temptation
comes
to
draw
thee
to
sin
,
think
thus
,
I
have
heard
this
day
that
all
I
have
is
not
a
mercy
unless
my
sin
be
pardoned
,
and
therefore
I
can
never
get
any
mercy
by
the
increase
of
sin
:
Certainly
did
men
and
women
understand
themselves
,
they
would
easily
answer
the
Devil
by
this
kind
of
reasoning
.
Of
Pardon
of
Sin
making
all
afflictions
easie
to
be
born
.
Where-ever
sin
is
pardoned
,
there
follows
this
,
that
any
thing
that
befals
that
man
or
woman
is
very
easie
to
be
born
;
an
easie
matter
it
is
for
any
one
that
hath
his
sin
pardoned
to
bear
any
affliction
,
and
this
is
a
great
blessedness
;
or
rather
take
it
thus
,
That
either
such
a
one
may
be
assured
,
that
afflictions
shall
be
removed
,
or
otherwise
made
easie
to
be
born
;
for
pardon
of
sin
delivers
us
from
abundance
of
afflictions
that
otherwise
might
befal
us
in
this
world
;
though
it
is
true
,
God
lays
many
afflictions
on
his
people
after
their
sins
are
forgiven
,
yet
it
is
more
than
they
know
,
but
that
if
their
sins
had
not
bin
forgiven
they
might
have
had
other
manner
of
miseries
than
they
do
now
meet
withal
;
perhaps
you
meet
with
some
now
,
and
more
than
you
did
before
,
but
for
ought
you
know
,
those
miseries
you
meet
with
now
,
might
have
been
seven-fold
more
than
now
they
are
,
and
another
manner
of
wrath
than
you
now
think
of
,
Isai.
40.2
.
Cry
,
her
warfare
is
accomplished
,
for
her
iniquity
is
pardoned
;
where
iniquity
is
pardoned
,
there
warfare
is
accomplished
;
if
afflictions
be
not
quite
removed
,
yet
they
are
made
very
easie
to
be
born
,
and
that
upon
two
grounds
.
First
,
Because
the
greatness
of
the
good
that
there
is
in
pardon
of
sin
,
makes
the
bitterest
and
saddest
evil
that
there
is
in
affliction
to
be
as
nothing
;
as
to
instance
,
suppose
a
Malefactor
that
is
condemn'd
to
some
greivous
and
hideous
death
,
should
have
a
friend
at
Court
to
sue
for
pardon
,
or
he
comes
up
up
to
get
pardon
;
Well
,
he
comes
and
is
admitted
to
come
into
the
Kings
Presence
,
and
he
receives
him
graciously
,
pardons
him
freely
,
quits
him
fully
of
all
his
guilt
,
and
puts
him
fully
out
of
all
the
danger
he
was
in
;
perhaps
as
he
is
coming
from
the
King
he
loses
his
Glove
or
Handkerchief
;
Would
not
that
be
an
unseemly
thing
for
a
man
,
that
after
he
has
got
his
Pardon
,
yet
because
he
has
lost
his
Glove
,
should
whine
and
wring
his
hands
,
because
of
the
loss
of
his
Glove
;
would
not
that
be
an
unreasonable
thing
?
Certainly
there
is
as
much
unreasonableness
for
any
man
or
woman
that
hath
the
pardon
of
their
sin
,
for
them
to
wring
their
hands
and
whine
,
and
keep
a
stir
as
though
they
were
undone
because
they
are
afflicted
:
For
the
greatest
affliction
that
can
befal
any
in
this
world
,
compared
with
the
good
of
pardon
of
sin
,
is
not
so
much
as
the
loss
of
a
Glove
for
the
saving
of
any
mans
life
by
the
Kings
Pardon
;
though
your
afflictions
may
be
more
than
the
loss
of
a
Glove
;
yet
your
pardon
of
sin
is
greater
than
any
Kings
pardon
in
the
world
:
put
these
together
,
and
know
hereby
thy
unreasonableness
,
and
when
to
check
thy self
,
(
having
any
assurance
of
pardon
of
sin
)
that
thou
should'st
be
so
troubled
at
any
affliction
,
and
have
so
much
good
from
God
in
the
pardon
of
thy
sin
:
Further
,
for
those
that
are
troubled
at
afflictions
,
I
would
put
this
to
them
;
either
they
are
pardoned
,
or
not
pardoned
:
if
ye
are
pardoned
,
why
are
ye
so
troubled
?
if
ye
are
not
pardoned
,
then
you
had
need
to
spend
the
strength
of
your
spirits
by
waving
your
grief
for
afflictions
to
seek
pardon
of
your
sins
.
Secondly
,
Pardon
of
sin
will
make
afflictions
easie
▪
because
the
soul
may
be
assured
that
the
evil
of
affliction
is
gone
;
he
that
has
his
sin
pardoned
may
be
assured
,
that
there
can
nothing
befal
him
in
this
world
,
but
that
if
he
knew
all
,
he
himself
would
be
willing
with
all
his
heart
it
should
be
so
:
And
is
not
this
a
blessed
condition
for
any
man
,
while
he
lives
here
in
this
world
,
in
which
there
is
abundance
of
evil
,
yet
to
be
in
such
a
condition
as
that
we
shall
certainly
know
,
that
there
shall
nothing
befal
us
as
long
as
we
live
in
this
world
,
but
that
,
which
if
we
knew
all
,
we
our selves
would
chuse
it
,
and
account
it
to
be
a
better
condition
than
any
other
?
this
is
a
blessed
estate
,
to
be
in
such
a
condition
as
this
is
,
for
God
to
testifie
from
Heaven
unto
us
,
that
it
shall
not
be
in
the
power
of
any
creature
in
the
world
to
do
us
any
hurt
;
for
certainly
so
it
is
when
once
a
man
or
woman
is
justified
,
God
does
as
much
as
speak
from
heaven
to
that
poor
soul
;
saying
,
Soul
now
you
are
safe
,
be
certainly
assured
that
there
is
no
creature
in
all
the
world
can
do
you
any
hurt
,
Psal.
116.7
.
thou
may'st
say
as
David
there
,
Return
unto
thy
rest
O
my
soul
,
for
the
Lord
hath
dealt
bountifully
with
thee
;
God
has
pardoned
thy
sin
,
and
delivered
thee
from
death
;
and
n●w
my
soul
return
unto
thy
rest
:
the
word
translated
rest
in
the
Original
is
plural
,
return
unto
thy
rests
;
there
are
rests
enough
for
a
soul
whom
God
hath
delivered
and
pardoned
,
all
afflictions
to
him
are
but
as
the
Viper
on
Paul's
hand
that
he
may
shake
off
,
they
will
do
him
no
hurt
;
the
sting
of
death
is
sin
,
and
the
sting
of
afflictions
is
that
they
are
the
beginners
of
death
:
but
to
one
that
has
his
sin
taken
away
,
the
property
of
affliction
is
altered
;
they
come
not
as
acts
of
revenging
Justice
,
but
as
effects
of
Love
and
Mercy
;
the
Principle
from
whence
they
come
,
and
the
end
to
which
they
tend
is
differenced
from
what
it
was
before
;
when
Trespasses
are
forgiven
,
Deliverance
from
Evil
will
follow
after
,
as
it
is
in
the
Lords
Prayer
;
true
as
you
heard
before
in
the
former
point
,
If
once
we
come
to
have
afflictions
as
the
fruits
of
sin
,
then
they
are
heavy
and
grievous
indeed
;
in
this
case
when
affliction
comes
for
sin
,
and
sin
comes
to
prey
upon
a
man
in
time
of
affliction
,
it
is
just
as
a
Bayliffe
set
on
by
a
cruel
Creditor
,
that
comes
to
a
poor
man
in
debt
,
and
he
lies
sick
;
the
Bayliffe
takes
away
his
Stools
,
Table
,
Bed
and
Pillow
,
and
all
he
hath
to
help
and
comfort
him
,
leaves
him
not
a
Pillow
to
rest
his
weary
head
upon
:
so
when
a
sinner
lies
sick
,
and
under
affliction
,
guilt
of
sin
comes
and
takes
away
all
thy
comforts
;
if
thou
hast
any
Promise
,
as
a
Pillow
to
rest
thy
head
upon
,
guilt
of
sin
will
take
it
away
;
guilt
of
sin
pulls
and
tears
away
every
comfort
,
and
every
good
that
sinners
should
have
to
refresh
themselves
withal
in
affliction
:
But
when
the
guilt
of
sin
is
gone
,
thou
may'st
lay
thy
head
down
in
quiet
,
and
rest
upon
a
Promise
,
and
it
will
make
affliction
very
easie
,
that
thou
shalt
have
no
cause
to
make
complaint
as
formerly
thou
had'st
,
Isai.
33.
ult.
The
Inhabitant
shall
not
say
,
I
am
sick
;
mark
the
ground
of
it
,
for
the
People
that
dwell
therein
shall
be
forgiven
their
Iniquity
;
when
God
comes
to
bestow
this
great
mercy
of
pardon
,
the
Inhabitants
shall
not
make
such
dolorous
complaints
of
affliction
and
trouble
upon
them
:
says
Luther
,
strike
Lord
,
strike
,
for
I
am
absolved
from
my
sin
;
if
once
God
has
absolved
thee
,
or
any
poor
creature
from
their
sin
,
it
is
not
in
the
power
of
any
affliction
to
disturb
them
,
Job
34.29
.
When
he
gives
quietness
,
who
can
give
trouble
?
and
when
he
hides
his
face
,
who
then
can
behold
him
?
when
God
gives
quietness
,
as
he
doth
in
forgiveness
of
sin
,
then
who
can
make
trouble
?
let
there
be
never
so
many
rumors
in
the
world
of
war
,
bloud
,
and
miseries
,
as
if
Heaven
and
Earth
met
together
;
yet
if
God
give
quietness
to
the
heart
,
in
assurance
of
forgiveness
of
sin
,
who
can
bring
trouble
?
it
is
not
in
the
power
of
all
the
world
to
disturb
his
s●ul
whose
sins
are
forgiven
;
Pardon
of
sin
is
that
peace
the
world
cannot
take
away
;
therefore
blessed
is
the
man
that
hath
his
sins
pardoned
.
Of
Healing
,
the
fruit
of
Pardoning
Mercy
.
5.
Where
God
pardons
sin
,
he
heals
that
soul
and
sanctifies
it
by
the
immediate
fruits
of
the
Spirit
,
wheresoever
it
is
,
and
this
is
a
great
blessedness
;
who
is
there
that
understands
the
evil
of
sin
that
sees
not
this
a
great
blessedness
,
not
only
to
be
delivered
from
the
guilt
of
sin
,
but
also
from
the
uncleanness
of
sin
too
;
and
that
Sanctification
or
freedom
from
the
power
and
slavery
that
there
is
under
the
bondage
of
sin
is
a
fruit
of
forgiveness
of
sin
will
appear
by
divers
Texts
of
Scripture
.
I
shall
not
speak
to
all
,
but
only
some
that
make
this
blessing
to
be
the
consequence
or
immediate
fruits
that
slow
in
upon
forgiveness
,
Jer.
31.33
,
34
there
God
promises
to
put
his
law
into
our
inward
parts
:
But
what
's
the
ground
of
it
?
in
the
34.
verse
,
I
will
forgive
their
iniquities
and
remember
their
sins
no
more
;
the
writing
of
Gods
Law
in
our
inward
parts
,
delivering
us
from
the
power
of
sin
,
and
sanctifying
our
hearts
comes
in
as
a
fruit
of
Gods
forgiving
us
our
iniquities
,
Rom.
6.14
.
Sin
shall
not
have
dominion
over
you
;
why
?
because
you
are
not
under
the
Law
,
but
under
Grace
:
Now
this
is
the
great
grace
of
the
Gospel
,
forgiveness
of
sin
,
you
are
under
that
,
and
therefore
it
is
that
sin
cannot
have
dominion
over
you
;
as
if
the
Apostle
had
said
,
you
may
resolve
against
sin
,
and
do
what
you
can
to
oppose
it
,
and
strive
as
much
as
possible
you
are
able
to
subdue
it
;
yet
so
long
as
you
remain
under
the
law
,
sin
will
certainly
have
dominion
over
you
,
and
you
will
be
under
the
slavery
of
it
,
until
you
come
under
the
grace
of
the
Gospel
,
and
partake
of
that
,
Col.
2.13
.
ult.
And
you
hath
he
quickned
together
with
him
,
having
forgiven
you
all
trespasses
;
so
that
quickning
and
Sanctification
is
a
fruit
of
forgiving
of
all
their
trespasses
,
1
Cor.
15.56
,
57.
The
sting
of
death
is
sin
;
and
the
strength
of
sin
is
the
law
;
but
thanks
be
to
God
that
giveth
us
the
Victory
through
our
Lord
Jesus
Christ
,
the
strength
of
sin
is
the
law
.
Gods
Justice
in
the
Law
giving
men
up
unto
sin
,
there
lies
the
strength
of
sin
.
But
now
God
through
Christ
coming
to
men
in
the
grace
of
the
Gospel
,
there
comes
deliverance
from
the
strength
of
sin
:
perhaps
some
of
you
have
lain
under
the
burden
and
power
of
sin
,
and
you
have
thought
the
only
way
to
get
victory
,
hath
been
to
resolve
and
strive
against
it
,
and
you
have
done
so
,
and
yet
you
cannot
get
power
over
your
sins
:
I
remember
one
writing
to
Luther
,
tells
him
that
he
had
vow'd
and
covenanted
against
his
sin
,
and
yet
his
sin
prevail'd
against
him
,
until
he
understood
the
grace
of
the
Gospel
;
and
so
may
be
have
you
done
,
and
yet
your
sin
prevails
because
you
take
not
this
course
:
try
the
work
of
faith
in
point
of
Justification
;
renew
your
faith
in
God
,
for
the
forgiveness
of
your
sin
through
Jesus
Christ
,
that
's
the
ready
way
,
try
that
course
;
you
that
have
been
tired
in
labouring
against
corruption
,
you
have
resolv'd
and
pray'd
,
and
shed
tears
,
and
yet
that
will
not
do
;
try
this
way
,
renew
your
faith
dayly
in
point
of
Justification
,
by
laying
hold
of
the
infinite
riches
of
the
grace
of
Christ
in
the
Gospel
for
pardon
,
for
healing
power
to
come
in
to
help
you
against
that
which
holds
you
,
and
this
will
not
hinder
your
duties
;
you
may
pray
,
resolve
,
and
fast
as
much
as
before
,
but
be
sure
your
great
care
be
to
renew
your
faith
in
point
of
Justification
,
and
there
will
come
more
healing
power
by
that
in
your
souls
than
by
any
thing
else
;
if
once
you
can
touch
Christ
,
the
bloody
issues
of
your
sins
that
run
before
come
to
be
dryed
up
,
which
you
could
not
dry
up
,
though
you
spent
your
time
and
pains
,
and
did
all
you
could
do
;
here
's
a
great
difference
between
Gods
forgiveness
and
mans
:
a
King
may
forgive
,
but
he
cannot
change
and
heal
:
but
when
God
forgives
,
he
heals
and
takes
away
that
evil
disposition
from
thee
that
did
so
weaken
thee
for
all
good
;
Christ
when
he
comes
,
he
comes
with
healing
in
his
wings
;
now
blessed
is
the
man
whose
sins
are
forgiven
,
for
that
there
follows
deliverance
from
the
power
of
sin
,
and
a
healing
of
the
soul
.
Of
comfort
against
Death
following
on
Pardoning
Mercy
.
6.
Blessed
is
he
whose
sins
are
forgiven
,
because
such
a
man
may
look
in
the
face
of
Death
and
Judgment
with
comfort
;
Death
when
he
comes
to
a
Natural
Man
,
he
comes
as
a
Messenger
of
God
to
arrest
the
Soul
at
Gods
suit
;
but
where
sin
is
forgiven
,
Death
is
made
a
means
to
bring
thee
to
rest
;
that
,
that
would
have
arrested
thee
is
a
means
to
bring
thee
to
thy
rest
,
Heb.
2.14
,
15.
Christ
came
to
die
:
Now
what
was
the
great
business
he
came
to
die
for
,
it
was
to
purchase
a
pardon
for
sin
,
and
by
his
death
to
take
away
the
power
of
the
Devil
,
and
deliver
them
that
through
fear
of
death
were
all
their
life
time
subject
to
bondage
;
through
the
fear
of
death
,
and
nothing
in
all
the
world
can
deliver
from
the
fear
of
death
but
forgiveness
of
sin
,
and
then
this
makes
a
man
look
on
the
day
of
Judgment
with
comfort
;
for
one
special
end
of
that
day
is
,
that
there
may
be
a
Declaration
of
the
Infinite
Mercy
of
God
in
forgiving
of
sin
,
Act.
3.19
.
Repent
and
be
converted
,
that
your
sins
may
be
blotted
out
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
;
when
he
shall
send
Jesus
again
which
before
was
preached
to
you
:
Certainly
assoon
as
ever
a
man
comes
to
believe
,
his
sins
are
blotted
out
;
I
but
when
the
times
of
refreshing
shall
come
,
they
shall
appear
to
your
own
selves
,
and
to
all
the
World
,
Men
and
Angels
more
fully
than
ever
before
,
some
Interpreters
think
;
and
I
dare
not
deny
it
,
but
that
there
will
be
a
time
of
refreshing
in
this
world
,
before
the
great
and
terrible
day
,
that
Christ
will
make
it
appear
that
the
sins
of
the
Elect
Believers
are
blotted
out
in
another
manner
than
now
it
doth
;
but
however
it
will
fully
appear
at
that
day
,
and
then
that
day
that
will
be
so
terrible
to
the
ungodly
,
will
be
refreshing
to
the
Saints
;
Why
?
because
they
shall
find
their
sins
blotted
out
then
,
and
that
will
make
that
day
a
refreshing
day
unto
them
;
Although
the
Heavens
be
all
on
fire
,
and
shrivelled
up
like
a
Scrowl
,
and
there
be
dreadful
shriekings
of
ungodly
men
;
yet
it
shall
be
a
day
of
refreshing
to
the
Saints
,
because
their
sins
are
blotted
out
:
Oh
blessed
is
the
man
that
hath
his
sins
pardoned
now
!
for
he
shall
have
that
day
to
be
a
day
of
refreshing
to
him
;
but
woe
be
to
thee
O
soul
,
who
ever
thou
art
,
that
hast
not
thy
sin
pardoned
;
if
but
one
sin
stand
upon
the
score
not
blotted
out
,
woe
,
woe
will
betide
the
for
ever
more
;
but
they
that
find
their
sin
pardoned
,
shall
find
that
day
to
be
a
day
of
such
refreshing
as
ever
they
beheld
;
and
therefore
blessed
is
the
man
that
hath
his
iniquities
forgiven
.
Of
Security
against
the
worlds
Reproaches
,
the
fruit
of
Pardoning
Mercy
.
7.
Where
God
hath
forgiven
sin
,
such
a
one
need
not
care
for
the
censures
of
all
the
world
,
and
the
reproaches
they
cast
upon
him
;
the
men
of
the
world
cast
many
reproaches
on
the
Saints
,
and
say
,
they
are
hypocrites
,
that
though
they
will
not
swear
,
yet
they
will
lie
;
that
they
are
false
,
proud
,
and
the
like
;
Why
?
now
the
soul
that
finds
it self
acquitted
before
the
Lord
,
need
not
care
for
all
the
censures
and
condemnations
that
can
be
cast
upon
him
from
the
men
of
the
world
,
Rom.
8.33
.
Having
spoken
before
of
the
great
grace
of
God
in
Justification
,
in
vers.
33.
he
speaks
as
if
he
had
made
a
challenge
to
all
the
world
,
let
them
all
come
in
,
let
me
see
Who
can
lay
any
thing
to
the
charge
of
Gods
Elect
?
Why
?
because
it
is
God
that
justifies
:
many
will
charge
them
of
grievous
things
;
I
but
it
is
God
that
justifies
:
What
will
a
man
care
if
the
Prince
have
given
him
a
pardon
,
though
some
kitchin
boy
,
some
shakeril
about
the
Court
should
rail
against
him
,
so
long
as
the
King
hath
pardoned
him
;
Bernard
hath
a
notable
speech
concerning
David
when
Shimei
railed
,
David
was
not
troubled
says
he
,
he
did
not
feel
the
injury
heapt
upon
him
,
because
he
had
felt
before
the
grace
of
God
towards
him
;
the
feeling
of
Gods
grace
towards
him
in
pardoning
,
made
him
not
feel
the
railings
of
Shimei
;
so
Christ
himself
,
Isai.
50.
ver.
7.
he
said
before
,
I
gave
my
back
to
the
smiters
,
and
hid
not
my
face
from
shame
and
spitting
;
they
spit
upon
him
:
this
is
apparently
spoken
of
Christ
;
but
what
upheld
him
,
vers.
7.
For
the
Lord
God
will
help
me
;
therefore
shall
I
not
be
confounded
for
all
this
;
therefore
have
I
set
my
face
like
a
flint
against
all
scorns
,
railings
,
and
accusations
in
the
world
;
but
what
was
the
bottom
of
all
this
?
mark
,
vers.
8.
He
is
near
that
justifies
me
,
who
will
contend
with
me
?
let
us
stand
together
:
Who
is
my
Adversary
?
let
him
come
near
to
me
;
let
my
Adversary
come
and
do
his
worst
,
he
is
near
that
justifies
me
:
true
,
Christ
had
no
sin
personally
to
be
pardoned
;
but
he
had
the
sins
of
all
the
Elect
charg'd
upon
him
,
and
upon
that
he
suffered
death
.
Now
we
are
to
know
,
Christ
is
justified
as
well
as
Believer
;
and
the
very
ground
why
a
Believer
is
justified
,
it
is
because
Christ
is
justified
himself
;
Christ
being
justified
,
a
Believer
comes
to
be
justified
;
this
might
have
been
opened
in
the
mysteries
of
Pardon
of
Sin
:
There
is
a
justifying
first
in
Christ
as
in
a
common
publick
person
,
and
then
by
faith
in
our
own
persons
.
Now
though
in
the
Fathers
Justification
of
Christ
he
justifies
us
,
yet
not
as
particular
persons
,
but
in
him
as
a
common
person
in
the
Name
of
all
the
Elect
;
and
faith
,
that
comes
in
that
we
might
be
justified
in
our
own
particular
persons
,
as
before
we
were
in
Christ
as
a
common
person
:
Now
Christ
is
justified
first
,
and
acquitted
from
all
our
sins
,
and
this
acquittance
is
made
the
ground
of
his
challenge
to
all
his
Adversaries
in
the
world
,
though
the
Prince
of
Devils
come
with
all
his
power
;
yet
says
Christ
,
he
is
near
that
justifies
me
,
and
he
will
make
my
face
as
a
flint
,
it
is
God
that
acquits
me
,
who
is
my
Adversary
?
let
him
come
near
:
Oh
it
s
a
blessed
thing
when
thou
hast
got
the
pardon
of
thy
sin
!
thou
needest
not
care
for
all
the
reproaches
the
world
can
cast
upon
thee
;
thou
may'st
go
up
and
down
,
and
challenge
any
in
the
world
to
come
in
against
thee
,
1
Cor.
4.3
.
I
pass
not
for
mans
judgment
,
he
that
judgeth
me
is
the
Lord
;
the
world
translated
judgment
,
in
the
Greek
it
is
mans
day
:
Man
has
his
day
here
,
and
he
thinks
to
weary
out
the
People
of
God
;
why
says
Paul
,
I
pass
not
for
mans
day
,
he
that
hath
the
supream
judgment
in
his
hands
,
he
hath
acquitted
me
,
and
I
am
well
enough
.
Of
the
Foundation
of
Eternal
Life
laid
in
Pardoning
Mercy
.
8.
Blessed
is
the
man
that
hath
his
iniquities
forgiven
;
for
this
is
the
foundation
of
eternal
life
;
whoever
hath
this
mercy
,
hath
a
certain
pledge
put
into
his
hands
of
eternal
life
,
Rom.
8.30
.
Whom
he
predestinated
,
them
he
called
:
whom
he
called
,
them
he
justified
:
and
whom
he
justified
,
them
he
glorified
:
thou
who
art
justified
,
and
hast
thy
sin
pardoned
,
thou
shalt
certainly
be
glorified
:
A
Prince
may
pardon
a
man
,
but
he
cannot
assure
him
of
eternal
life
,
though
he
give
him
his
natural
life
:
But
God
if
he
pardon
,
he
makes
it
known
to
that
soul
that
he
shall
live
eternally
with
him
in
glory
:
Oh
blessed
is
he
then
that
hath
his
iniquities
forgiven
,
for
this
is
a
pledge
unto
him
of
eternal
life
.
Of
Pardon
of
Sin
being
the
bottom
of
all
true
Comfort
.
9.
Blessed
is
he
that
hath
his
sin
pardoned
;
for
pardon
of
sin
is
the
very
bottom
of
all
true
comfort
:
Be
of
good
comfort
your
sins
are
forgiven
;
if
Christ
speak
but
this
word
to
a
soul
,
though
he
be
never
so
much
dejected
,
it
is
enough
to
raise
any
drooping
soul
from
the
gates
of
Hell
it self
.
Be
of
good
comfort
oh
soul
,
thy
sins
are
forgiven
thee
,
Isai.
40.2
.
Speak
you
comfortable
to
her
,
for
her
iniquities
are
pardoned
:
God
calls
to
comfort
her
when
her
iniquities
are
pardoned
,
this
is
the
foundation
of
all
true
comfort
:
if
you
lay
any
other
foundation
to
build
your
comforts
on
,
certainly
that
building
will
totter
and
come
to
nothing
,
if
this
be
not
the
foundation
:
You
would
fain
have
comfort
,
and
you
are
every
one
looking
out
for
comfort
;
and
indeed
it
is
as
natural
for
the
soul
of
man
to
seek
for
comfort
,
as
it
is
for
the
fire
to
burn
:
there
's
no
man
but
would
fain
have
comfort
;
now
look
to
the
foundation
if
you
would
not
have
the
building
totter
,
lay
a
good
foundation
:
Many
lay
the
foundation
of
their
comforts
in
their
sins
,
and
others
in
the
creatures
;
but
thou
must
lay
it
in
the
pardon
of
thy
sin
,
in
the
free
grace
of
God
justifying
thy
soul
,
and
that
building
will
hold
;
lay
it
there
and
thou
shalt
be
comforted
here
and
for
ever
hereafter
.
And
thus
we
have
done
with
that
Particular
,
That
Pardon
of
Sin
is
a
great
mercy
,
because
it
is
a
foundation
and
inlet
to
many
other
mercies
:
Blessed
is
the
man
that
hath
his
iniquities
forgiven
,
that
hath
such
a
grand
mercy
,
upon
which
many
other
mercies
follow
.
CHAP.
V.
Of
Pardoning
Mercy
passing
through
a
great
many
difficulties
.
BLessed
is
the
man
that
hath
his
sins
forgiven
;
for
indeed
,
5.
Argument
.
it
is
a
mercy
that
passes
through
many
difficulties
before
it
comes
to
the
soul
;
and
that
that
passeth
through
many
difficulties
is
strong
and
great
indeed
,
and
therefore
makes
the
man
blessed
,
because
it
is
grace
that
doth
pass
through
many
difficulties
,
it
is
an
argument
of
a
great
deal
of
strength
of
grace
,
when
grace
shall
pass
through
many
difficulties
;
as
it
is
an
argument
of
the
great
strength
of
sin
,
when
sin
passes
through
many
difficulties
to
bring
forth
;
a
soul
being
set
upon
sin
,
there
lies
a
great
many
difficulties
in
the
way
,
yet
lust
to
that
sin
being
strong
,
it
will
break
through
all
difficulties
to
get
to
it
;
so
in
mercy
,
when
God
comes
with
mercy
to
forgive
a
soul
,
this
mercy
of
God
must
go
through
abundance
of
difficulties
before
it
gets
to
you
,
which
argues
it
to
be
wonderful
strong
mercy
,
and
therefore
makes
him
blessed
that
partakes
of
it
.
When
God
made
the
World
,
it
was
done
with
a
word
speaking
,
God
said
,
Let
there
be
light
,
and
there
was
light
:
But
when
God
comes
to
pardon
a
sinner
,
Heaven
and
Earth
must
be
moved
;
there
must
be
a
greater
work
of
God
in
pardoning
of
a
sinner
,
than
in
making
of
the
world
;
certainly
the
work
is
greater
and
passes
through
more
difficulties
.
As
First
,
All
the
wrongs
that
ever
th●u
hast
done
to
God
stand
betwixt
thee
and
pardon
;
never
did
any
man
in
the
world
wrong
another
man
as
thou
hast
wronged
God
:
How
sin
wrongs
God
has
in
part
been
held
forth
to
you
,
in
the
evil
of
sin
and
how
contrary
sin
is
to
the
infinite
holiness
of
God
,
yet
mercy
breaks
through
that
,
yea
above
all
,
that
great
and
difficult
work
of
the
satisfying
the
infinite
justice
of
God
,
yet
mercy
breaks
through
that
,
and
there
stands
in
that
.
1.
This
difficulty
,
that
before
thou
canst
be
pardoned
,
God
must
be
made
Man
,
and
yet
must
remain
the
same
God
he
was
before
;
thou
cryest
for
pardon
of
sin
,
or
thou
art
undone
;
suppose
now
,
that
Gods
bowels
of
mercy
did
even
yearn
towards
thee
for
to
pardon
thy
sin
,
yet
before
this
is
done
,
there
must
be
this
great
work
done
;
that
God
must
be
made
man
,
and
yet
remain
the
same
God
he
was
before
;
here
's
a
mighty
difficult
work
,
a
greater
work
than
making
of
the
world
,
and
yet
mercy
breaks
through
this
.
2.
Here
's
this
stands
between
sin
and
pardon
,
That
when
God
is
made
Man
,
he
must
die
and
be
made
a
curse
;
and
not
only
so
,
but
God
the
Father
must
do
it
;
he
must
take
his
own
Son
and
stab
him
for
thee
,
he
must
himself
take
him
and
put
him
to
death
,
and
himself
must
pour
out
his
wrath
upon
his
own
Son
,
before
thy
sins
can
be
pardoned
.
Now
that
God
the
Father
should
take
his
own
Son
,
the
Son
of
his
delight
,
stab
him
to
the
heart
,
and
himself
put
him
to
death
,
this
is
a
mighty
great
work
;
and
yet
this
must
be
done
before
thou
can'st
be
pardoned
.
2.
There
's
this
difficulty
stands
in
the
way
,
That
before
sin
can
be
pardoned
,
the
blind
,
dead
,
wicked
,
carnal
,
sottish
heart
of
Man
,
must
be
raised
up
to
perform
the
most
glorious
Act
that
ever
any
creature
did
;
which
is
an
Act
of
believing
:
yet
says
God
,
that
thy
sin
may
be
pardoned
,
I
will
put
forth
my
infinite
power
to
effect
it
,
to
raise
that
blind
,
dead
,
sottish
,
carnal
,
wicked
heart
of
man
so
full
of
all
wickedness
,
to
perform
the
greatest
work
that
ever
any
creature
did
,
for
so
is
believing
;
Gods
mighty
power
is
put
forth
to
effect
this
:
Now
there
is
all
these
difficulties
lying
in
the
way
,
and
yet
mercy
passes
through
them
all
to
pardon
sin
;
surely
then
,
that
soul
must
needs
be
blessed
that
hath
his
sin
pardoned
;
that
God
sets
his
heart
upon
him
so
much
,
that
rather
than
he
will
not
shew
mercy
unto
him
,
he
will
pass
through
all
these
great
difficulties
that
lie
in
the
way
;
and
truly
on
consideration
of
this
,
before
I
pass
any
further
,
there
are
three
Meditations
that
may
be
collected
hence
,
and
may
come
with
a
great
deal
of
power
upon
all
our
souls
.
First
,
Then
it
must
needs
be
a
great
taking
the
Name
of
God
in
vain
,
for
any
man
or
woman
to
have
slight
thoughts
of
such
a
mercy
,
as
pardon
of
sin
is
,
that
comes
through
so
many
difficulties
.
Secondly
,
This
may
come
with
power
upon
our
hearts
,
if
Gods
mercy
pass
through
so
many
difficulties
for
the
pardon
of
thy
sin
thou
mayst
be
content
to
indure
much
difficulty
in
seeking
for
the
pardon
of
thy
sin
;
thou
seest
what
an
evil
sin
is
,
and
art
more
sensible
of
it
than
ever
thou
wert
before
;
well
,
thou
art
seeking
for
pardon
,
and
thou
camplainest
,
thou
hast
waited
long
for
pardon
,
it
may
be
a
quarter
,
or
half
a
year
,
or
it
may
be
twelve
months
,
and
thou
hast
got
little
assurance
of
pardon
,
and
thou
findest
it
much
more
difficult
than
thou
thoughtest
it
would
be
,
temptations
come
stronger
than
ever
,
and
the
Devil
suggests
more
evil
thoughts
than
ever
;
thou
findest
duties
hard
to
flesh
and
bloud
,
and
thou
art
wearied
and
tired
with
temptation
,
these
are
some
difficulties
;
but
yet
art
thou
about
that
great
work
of
seeking
pardon
of
sin
,
be
contented
to
suffer
some
difficulties
,
yea
ten
times
more
than
thou
hast
;
if
God
see
good
to
lay
it
upon
thee
,
for
Gods
mercies
pass
through
difficulties
to
pardon
thy
sin
,
and
if
thou
get'st
through
,
though
thou
meetest
with
difficulties
,
thou
hast
no
cause
to
complain
at
all
;
Why
should
not
you
be
willing
to
pass
through
difficulties
in
seeking
pardon
,
when
as
Gods
mercies
pass
through
many
difficulties
to
come
to
thy
soul
;
thou
art
going
to
God
,
and
seeking
to
him
for
mercies
,
and
there
lies
many
difficulties
in
the
way
;
when
God
was
coming
to
thee
,
there
lay
many
difficulties
in
the
way
,
and
yet
he
past
through
them
all
;
therefore
thou
mayst
be
content
though
thou
meetest
with
some
difficulties
in
seeking
the
pardon
of
thy
sins
.
Thirdly
,
This
may
make
us
willing
to
go
through
any
services
,
though
they
be
hard
,
if
thou
art
in
getting
of
pardon
;
Suppose
God
set
us
about
some
hard
work
that
hath
many
difficulties
in
it
,
do
not
complain
as
if
God
were
a
hard
Master
,
when
he
sets
you
about
any
hard
work
;
for
be
it
known
unto
you
,
thou
art
never
set
about
any
such
hard
work
in
all
thy
life
for
God
,
that
hath
so
many
difficulties
in
it
,
as
the
work
of
God
in
pardoning
thy
sin
hath
;
there
are
more
difficulties
when
God
comes
to
pardon
thy
soul
for
sin
,
than
in
any
service
whatever
that
Cod
requires
of
thee
;
thou
look'st
upon
the
service
of
God
,
and
there
are
many
difficulties
in
it
;
be
contented
,
do
not
complain
,
for
God
past
through
many
difficulties
to
pardon
thy
sin
;
and
this
is
another
consideration
,
the
difficulties
God
passes
through
to
pardon
sin
,
is
a
great
Argument
that
that
soul
is
blessed
that
hath
his
iniquities
forgiven
.
CHAP.
VI.
Of
Pardoning
Mercy
coming
from
the
Fountain
of
Gods
Everlasting
Love
.
6.
Argument
.
WHen
God
comes
to
pardon
sin
,
it
is
such
a
mercy
as
comes
from
the
fountain
of
Gods
Everlasting
Love
;
other
mercies
do
not
;
where
this
is
not
,
you
cannot
make
them
Evidences
of
Gods
eternal
love
;
if
God
give
you
health
of
body
,
good
voyages
at
Sea
,
and
good
comings
in
in
respect
of
the
world
,
you
cannot
draw
Arguments
from
hence
,
that
God
bears
eternal
love
to
your
souls
.
But
when
he
comes
to
pardon
your
sins
,
it
is
a
certain
evidence
,
that
God
hath
set
his
love
on
thee
from
all
eternity
;
if
there
were
a
chain
let
down
from
Heaven
,
and
thou
could'st
take
hold
but
of
one
link
,
it
would
certainly
bring
thee
thither
,
both
ends
would
come
together
.
Rom.
8.30
.
here
's
a
chain
of
many
links
let
down
,
and
if
thou
canst
catch
hold
of
the
link
of
Justification
,
thou
may'st
certainly
catch
hold
of
Predestination
;
for
all
hang
together
:
if
thou
art
justified
,
then
know
for
certain
that
thou
art
a
predestinated
man
or
woman
;
whom
God
hath
set
his
heart
upon
from
all
eternity
to
do
thee
good
:
and
this
is
a
great
happiness
for
a
poor
creature
,
while
he
lives
in
this
world
,
to
know
that
God
hath
set
his
heart
upon
him
from
all
eternity
to
do
him
good
;
and
indeed
,
we
can
never
be
at
rest
until
we
come
to
this
,
if
thy
heart
be
right
,
thou
can'st
not
be
at
rest
in
the
enjoyment
of
such
poor
fare
as
God
casts
to
Reprobates
,
thou
must
have
other
comforts
than
any
thing
the
world
can
afford
;
if
thy
heart
be
right
,
thou
wilt
never
rest
until
thou
come
to
know
Gods
thoughts
in
his
eternal
purposes
towards
thee
;
it
is
no
nicety
nor
vain
curiosity
,
for
men
and
women
to
seek
to
know
what
were
the
thoughts
of
God
towards
them
from
all
eternity
;
it
may
be
known
,
and
God
hath
revealed
it
,
especially
in
the
times
of
the
Gospel
,
God
hath
opened
his
bosome
to
reveal
unto
his
people
the
thoughts
he
had
of
them
from
all
eternity
;
and
this
makes
a
Pardoned
sinner
to
be
so
blessed
;
and
this
is
more
than
any
Malefactor
can
have
from
a
Prince
,
he
may
be
perswaded
to
pardon
him
;
and
yet
even
presently
his
heart
may
be
as
much
set
against
him
as
against
any
man
;
yet
now
having
got
his
Pardon
,
he
thinks
himself
blessed
,
and
goes
his
way
:
But
now
,
when
God
Pardons
,
it
is
not
an
act
of
a
day
,
but
such
an
act
as
God
hath
set
his
heart
upon
from
all
eternity
to
do
it
;
it
is
such
an
act
as
the
infinite
wisdom
of
God
hath
been
set
on
work
from
all
eternity
to
effect
it
:
if
a
Malefactor
come
to
a
Prince
for
pardon
,
and
the
Prince
say
,
I
have
been
setting
my
thoughts
a
work
to
pardon
you
,
ever
since
I
heard
of
your
crime
,
this
will
bring
some
comfort
:
But
what
is
this
to
the
comfort
God
brings
to
the
soul
that
he
pardons
;
when
God
comes
to
a
soul
,
he
does
,
not
only
pardon
,
he
says
not
,
soul
I
pardon
thee
:
but
know
oh
soul
for
thy
comfort
,
that
this
is
a
work
that
my
wisdom
and
the
councils
of
my
will
,
have
been
a
contriving
from
all
eternity
,
to
bring
about
thy
pardon
with
my
own
honour
,
and
here
it
is
for
thee
,
take
it
as
a
fruit
of
my
eternal
Councils
;
therefore
Blessed
is
the
man
whose
iniquities
are
forgiven
,
because
such
purposes
have
been
taken
up
in
Gods
eternal
Councils
to
effect
it
.
CHAP.
VII
.
Of
Pardoning
Mercy
,
being
a
work
that
all
the
three
Persons
in
the
Trinity
are
ingaged
in
.
7.
Argument
.
BLessed
is
the
man
whose
Iniquities
are
forgiven
,
because
as
there
is
no
one
thing
hath
taken
up
the
heart
of
God
more
than
this
;
so
this
is
a
work
that
all
the
three
Persons
in
the
Trinity
are
ingaged
in
nothing
more
,
God
the
Father
,
Son
,
and
Holy
Ghost
;
as
to
instance
.
1.
For
God
the
Father
,
in
Isai.
43.25
.
he
challengeth
this
as
his
own
glory
,
I
even
I
am
he
that
blotteth
out
thy
transgressions
for
my
Names
sake
,
and
will
not
remember
thy
sins
;
it
is
his
Prerogative
,
I
am
he
,
God
glories
in
it
as
a
peculiar
,
belonging
to
none
but
himself
,
Exod.
33.18
.
Moses
desired
to
see
the
glory
of
God
,
and
God
promised
to
make
all
his
goodness
pass
before
him
;
and
Exod.
34.6
.
he
proclaimed
,
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long-suffering
and
abundant
in
goodness
and
truth
,
keeping
mercy
for
thousands
;
and
then
to
the
point
in
hand
,
forgiving
iniquity
,
transgression
and
sin
,
here
's
the
glory
of
God
;
Would
you
have
a
demonstration
indeed
,
that
Gods
heart
was
set
upon
this
as
the
greatest
work
that
ever
was
done
?
take
it
in
this
,
that
the
very
thoughts
of
effecting
this
by
the
death
of
his
own
Son
,
made
God
very
well
pleas'd
and
delighted
with
his
death
;
surely
then
his
heart
was
much
set
upon
it
;
for
rather
than
he
would
not
effect
it
,
he
would
part
with
his
own
Son
:
Never
was
there
such
a
hideous
thing
as
the
death
of
the
Son
of
God
;
and
therefore
if
there
were
any
delight
to
be
taken
in
it
,
&
that
God
the
Father
took
delight
in
it
;
there
must
be
some
great
thing
to
sweeten
it
,
such
an
horrid
thing
as
the
death
of
the
Son
of
God
had
need
have
some
great
thing
to
sweeten
it
;
what
now
sweetned
this
to
God
the
Father
,
that
his
own
Son
should
be
put
to
death
?
Why
?
nothing
but
this
,
that
hereby
sinners
might
come
to
be
redeemed
,
justified
and
pardoned
,
nothing
else
would
sweeten
it
to
God
the
Father
,
but
this
does
,
Isai.
53.10
.
It
pleased
the
Lord
to
bruise
him
;
and
again
,
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
;
the
Scripture
says
,
God
takes
no
delight
in
the
death
of
a
sinner
;
and
yet
God
did
take
delight
in
the
death
of
his
Son
,
it
pleased
God
to
see
his
Son
bruised
:
when
God
the
Father
saw
his
Son
under
his
wrath
,
swetting
drops
of
water
and
blood
under
the
curse
of
the
Law
,
it
pleased
God
well
;
certainly
then
there
must
be
some
mighty
thing
that
must
sweeten
this
,
and
make
the
death
of
his
own
Son
a
delightful
object
to
him
;
Why
?
the
very
thing
that
did
it
was
this
,
that
Christ
being
made
a
curse
,
he
thereby
did
redeem
us
from
the
curse
,
procur'd
the
pardon
of
our
sins
,
and
reconciled
us
unto
God
;
and
this
very
thing
sweetned
the
death
of
the
Son
of
God
unto
God
the
Father
,
therefore
the
heart
of
God
was
much
in
it
.
2.
For
Christ
,
What
was
the
business
that
brought
him
from
the
Fathers
bosome
,
made
him
content
to
take
our
nature
upon
him
,
to
suffer
,
and
to
be
a
man
of
sorrows
,
so
as
to
delight
in
it
?
there
was
a
kind
of
delight
to
Christ
in
induring
the
wrath
of
God
;
for
with
desire
(
says
Christ
)
have
I
desired
to
eat
this
Passover
,
because
it
was
the
Preparation
to
his
Death
and
Sufferings
of
the
wrath
of
God
,
in
all
the
fruits
and
effects
of
it
for
the
sin
of
Man
;
and
when
Christ
came
to
institute
the
Sacrament
of
the
Lords
Supper
,
and
to
give
his
blood
for
the
remission
of
sins
,
the
Text
says
,
He
gave
thanks
;
What
did
he
give
thanks
for
?
surely
the
thing
for
which
he
gave
thanks
for
,
(
upon
which
the
Supper
of
the
Lord
is
called
the
Eucharist
,
from
the
Greek
word
that
signifies
Thanksgiving
;
)
was
this
,
that
by
his
death
Remission
of
sins
should
be
obtain'd
:
when
Christ
was
to
die
&
suffer
all
the
wrath
of
God
that
was
due
for
our
sins
,
Christ
blessed
God
&
thanked
God
the
Father
for
it
:
surely
there
must
be
some
great
matter
to
sweeten
it
;
that
he
should
be
so
affected
as
to
bless
God
the
Father
for
that
that
cost
him
his
life
,
and
yet
he
did
:
Mark
what
it
is
that
satisfies
Christ
for
all
this
,
Isa.
53.10
.
It
pleased
the
Lord
to
bruise
him
,
and
his
soul
was
made
an
offering
for
sin
:
all
was
laid
upon
Christ
;
Well
,
but
what
did
Christ
look
for
for
all
this
?
Vers.
11.
He
shall
see
of
the
travel
of
his
soul
and
shall
be
satisfied
;
that
that
shall
satisfie
Christ
for
all
his
pains
,
labour
and
sufferings
,
shall
be
to
see
of
the
travel
of
his
soul
;
What
is
that
?
What
is
the
travel
of
Christs
soul
?
What
?
Why
by
his
knowledge
shall
my
righteous
servant
justifie
many
;
as
if
Christ
had
said
,
this
is
the
very
thing
my
Soul
travels
for
,
in
all
that
I
have
done
or
suffered
in
all
my
life
,
that
I
might
but
bring
this
great
business
to
pass
,
to
justifie
some
souls
,
to
get
the
sin
of
those
poor
souls
that
are
thine
Elect
pardoned
,
and
their
persons
justified
:
this
my
soul
travels
for
,
and
oh
Father
let
me
but
see
this
,
the
travel
of
my
Soul
,
and
I
am
satisfied
:
Christ
accounted
it
worth
all
the
travel
of
his
Soul
,
in
all
he
did
and
suffered
,
that
he
might
justifie
some
souls
,
as
if
he
had
said
,
he
would
have
no
other
boon
from
his
Father
but
only
this
;
Father
if
thou
wilt
but
recompence
all
my
travel
with
this
,
I
shall
for
ever
account
my self
that
I
am
satisfied
,
and
have
enough
:
How
should
we
be
satified
with
Christ
,
when
Christ
accounts
the
pardon
of
our
sins
satisfaction
enough
?
Shall
Christ
say
,
notwithstanding
all
my
sorrows
,
let
thy
sin
be
pardoned
,
and
I
have
enough
?
Wilt
not
thou
now
say
;
and
let
me
have
Christ
and
I
have
enough
?
Christ
says
to
God
the
Father
,
let
me
have
those
souls
pardoned
,
and
I
have
enough
;
Oh
then
do
thou
say
,
let
me
have
Christ
and
I
have
enough
:
Surely
Christ
is
enough
to
satisfie
thee
,
when
the
pardon
of
thy
sin
is
enough
to
satisfie
him
.
3.
As
the
heart
of
God
and
Christ
,
so
the
heart
of
the
Holy
Ghost
is
in
this
business
too
;
the
great
work
the
Holy
Ghost
hath
to
do
in
this
world
,
and
the
great
business
for
which
he
was
sent
,
it
is
to
convince
poor
souls
of
the
righteousness
there
is
to
be
had
in
Christ
for
Justification
,
Joh.
16.8
,
9
,
10.
Christ
will
send
the
Comforter
;
and
first
he
will
convince
the
world
of
sin
.
2.
Of
righteousness
:
What
is
that
?
that
is
,
when
the
Spirit
comes
,
he
will
clear
it
up
unto
believers
,
and
convince
them
that
the
righteousness
that
they
must
have
to
stand
righteous
before
God
in
,
is
the
righteousness
of
Christ
alone
;
and
this
is
a
mighty
work
of
the
Spirit
of
God
,
and
a
work
that
would
never
have
been
done
,
had
not
he
come
to
have
done
it
;
it
is
such
a
great
mystery
that
we
should
be
righteous
by
anothers
righteousnes
,
that
it
is
above
the
reason
of
all
Men
and
Angels
;
all
Men
and
Angels
were
never
able
to
fathom
this
infinite
depth
,
it
is
above
their
apprehensions
that
ever
we
should
come
to
be
righteous
in
Christ
,
and
very
few
yet
where
Christ
is
made
known
,
are
convinced
of
it
:
Those
men
that
take
up
Religion
in
a
natural
way
,
they
never
are
convinc't
of
the
Righteousness
of
Christ
,
it
is
a
riddle
and
a
mystery
to
them
;
only
those
few
souls
whom
God
intends
eternally
to
save
,
the
Spirit
of
God
is
sent
unto
them
from
the
Father
and
the
Son
to
clear
it
unto
them
,
that
the
righteousness
wherewith
they
must
stand
righteous
before
God
,
is
the
Righteousness
of
Jesus
Christ
;
this
is
the
great
work
of
the
Spirit
of
God
,
and
he
comes
on
purpose
to
enlighten
you
in
this
great
point
,
and
to
witness
this
great
Truth
unto
you
,
Heb.
10.15
.
Whereof
the
Holy
Ghost
is
a
witness
,
for
after
that
he
had
said
before
,
this
is
the
Covenant
that
I
will
make
,
&c.
vers.
17.
Their
sins
and
iniquities
will
I
remember
no
more
,
as
the
Principal
part
of
the
Covenant
,
and
of
this
the
Holy
Ghost
is
a
witness
:
This
great
Truth
of
the
forgiveness
of
Sins
the
Holy
Ghost
comes
to
bear
witness
of
,
and
seal
this
to
thy
Soul
,
that
thy
sins
are
forgiven
;
this
is
the
great
work
of
the
Holy
Ghost
,
after
believing
to
seal
up
the
forgiveness
of
sin
:
and
this
is
one
great
reason
why
the
Holy
Ghost
hath
the
Title
of
Comforter
,
because
as
he
comes
to
convince
of
sin
,
so
also
to
witness
and
seal
up
forgiveness
of
sin
to
the
soul
:
And
indeed
,
as
it
shews
the
excellency
of
the
mercy
of
forgiveness
,
because
the
Holy
Ghost
is
so
much
in
it
;
so
the
greatness
of
it
,
that
must
have
so
high
a
Person
to
witness
it
:
and
indeed
,
the
Soul
is
not
satisfied
until
it
have
this
special
witness
of
the
Holy
Ghost
;
't
is
true
,
there
may
be
probable
arguments
drawn
by
signs
of
Gods
love
unto
us
;
and
the
Holy
Ghost
may
come
in
those
signs
:
but
besides
that
,
there
is
the
immediate
witness
of
the
Holy
Ghost
:
to
limit
him
to
witness
by
signs
only
,
is
more
than
any
man
can
have
warrant
for
;
and
this
I
say
further
,
that
all
the
signs
of
Gods
favour
that
we
can
have
,
will
not
satisfie
the
soul
until
there
be
this
special
work
of
the
Holy
Ghost
sealing
and
witnessing
the
favour
of
God
unto
us
;
1
Joh.
3.
there
are
many
signs
of
Gods
favour
in
that
Chapter
,
Vers.
9.
He
that
is
born
of
God
doth
not
commit
sin
.
And
Vers.
19.
Hereby
we
know
we
are
of
the
Truth
,
and
shall
assure
our
hearts
before
him
;
and
he
that
keepeth
his
Commandemen●s
,
dwelleth
in
him
,
and
he
in
him
,
that
's
another
sign
,
and
Vers.
24
but
the
conclusion
of
all
is
this
;
Hereby
we
know
that
he
abideth
in
us
,
by
the
Spirit
which
he
hath
given
us
;
it
is
the
Holy
Ghost
must
convince
&
satisfie
the
soul
,
of
Gods
love
:
many
there
are
that
would
fain
have
their
sins
pardoned
,
and
would
fain
have
some
signs
of
it
;
and
perhaps
I
may
hereafter
give
some
signs
.
But
now
know
,
that
all
the
signs
in
the
world
will
not
serve
to
quiet
the
heart
,
but
that
it
may
return
again
to
its
former
doubts
,
till
God
come
to
pacifie
the
spirit
by
the
witness
of
the
Holy
Ghost
;
for
it
is
so
great
a
matter
,
where
once
the
Soul
understands
the
infinite
breach
made
between
God
and
it
by
sin
,
that
it
must
needs
be
more
than
an
ordinary
work
to
assure
the
Soul
of
Gods
Reconciliation
to
it
,
and
nothing
can
do
it
satisfactorily
but
the
Holy
Ghost
;
he
must
come
to
the
Soul
to
assure
it
of
this
thing
:
perhaps
the
case
of
a
poor
Soul
is
thus
;
Suppose
a
Prisoner
in
Goal
lies
bound
in
fetters
for
some
great
offence
against
his
Prince
;
and
some
friend
comes
and
tells
him
there
is
hope
of
pardon
;
Oh
,
says
he
,
't
is
too
good
news
to
be
true
;
well
,
another
comes
to
the
grate
of
the
Prison
,
and
tells
that
he
hears
from
the
Court
,
the
King
hath
sealed
Pardons
,
and
put
such
a
ones
name
in
,
this
is
some
comfort
;
but
yet
this
frees
him
not
from
fears
and
doubtings
.
But
now
,
suppose
the
Favourite
of
the
Prince
come
from
the
King
himself
,
one
that
is
of
the
Kings
Bed-chamber
,
and
one
to
whom
the
King
opens
his
whole
soul
,
and
nothin●●he
King
doth
but
he
is
acquainted
with
it
;
he
comes
to
this
poor
man
,
and
bids
him
be
of
good
comfort
,
I
come
from
the
King
,
and
bring
you
a
Pardon
from
him
,
shews
it
him
,
and
says
there
it
is
,
take
it
;
Oh
this
revives
his
spirit
,
when
such
a
special
Messenger
is
sent
unto
him
:
so
in
this
case
I
may
compare
all
signs
to
be
like
some
friend
or
other
,
that
goes
by
the
grate
,
and
speaks
of
the
happiness
of
such
a
man
that
he
is
pardoned
;
but
the
soul
is
under
such
blindness
and
fears
,
by
reason
of
the
guilt
of
sin
,
that
God
knows
it
is
no
easie
matter
to
perswade
it
of
pardon
:
But
now
God
for
the
comfort
of
those
that
he
intends
good
will
unto
,
sends
his
own
Spirit
that
lies
in
his
own
bosom
,
and
knows
all
his
secrets
,
to
declare
the
mind
of
God
,
and
to
say
to
such
a
soul
,
Peace
be
to
thee
,
thy
sins
are
forgiven
;
now
this
satisfies
the
soul
.
But
it
may
be
here
objected
,
How
may
I
know
it
is
the
Spirit
of
God
that
witnesses
,
and
not
my
own
fancies
or
delusions
of
Satan
.
I
answer
,
as
we
know
the
Sun
by
its
own
light
,
so
we
may
know
the
Spirit
by
its
own
testimony
;
and
though
there
be
may
some
ebbs
,
yet
it
will
rise
again
;
there
is
such
a
witnessing
work
of
the
Spirit
,
by
a
kind
of
sweet
and
secret
intercourse
between
God
and
the
Soul
,
whereby
God
over-powers
all
doubts
and
fears
;
though
I
do
not
say
,
every
one
hath
it
in
a
like
sensible
measure
;
yet
this
I
say
,
when
this
full
assurance
comes
,
although
there
may
be
doubts
and
many
questions
before
in
the
soul
,
for
fear
of
being
deluded
,
(
for
certainly
many
are
deceived
and
deluded
)
yet
then
the
Spirit
over-powers
all
doubts
and
fears
,
and
witnesses
to
the
Soul
it
s
own
work
:
Do
not
you
say
,
because
some
are
deluded
with
fancies
,
that
there
is
no
witness
of
the
Spirit
;
when
as
there
is
scarce
any
point
in
the
Gospel
the
Scripture
speaks
more
about
than
this
of
the
witness
of
the
Spirit
:
indeed
they
that
judge
of
the
mysteries
of
the
Gospel
by
Humane
Reason
,
and
understand
no
further
than
that
reaches
too
,
and
that
are
little
acquainted
with
those
converses
that
are
between
God
and
a
believing
Soul
,
they
may
slight
this
witness
of
the
Spirit
;
but
you
must
know
,
there
is
not
any
Soul
that
has
assurance
he
shall
go
to
Heaven
,
but
it
is
wrought
on
by
a
high
supernatural
and
mysterious
way
;
and
if
there
were
no
other
way
to
evidence
this
to
the
Soul
but
by
some
signs
,
this
would
be
no
higher
evidence
than
by
way
of
reason
:
But
we
are
to
know
,
as
great
is
the
mystery
of
godliness
,
God
manifested
in
the
flesh
,
so
also
great
is
the
mystery
of
godliness
,
God
justified
in
the
Spirit
;
God
justified
in
the
Spirit
is
a
great
mystery
,
Christs
Incarnation
is
a
great
mystery
,
so
is
a
Believers
Justification
as
well
as
Christs
Incarnation
;
so
also
the
witness
of
Justification
is
a
great
mystery
;
and
therefore
I
beseech
you
look
up
higher
than
for
such
signs
as
Reason
may
reach
unto
,
and
beg
of
God
to
reveal
this
unto
you
,
that
thou
may'st
have
the
witness
of
the
Spirit
of
God
to
testifie
unto
thee
that
thy
sins
are
pardoned
.
Now
blessed
is
the
man
,
whose
iniquities
are
forgiven
,
seeing
God
the
Father
,
Son
,
and
Holy
Ghost
is
so
much
in
it
.
CHAP.
VIII
.
Of
Pardoning
Mercy
being
a
Perfect
Mercy
.
8.
Argument
.
BLessed
is
he
whose
iniquities
are
forgiven
,
for
this
mercy
is
a
perfect
mercy
,
that
is
,
where
God
doth
pardon
any
sinner
,
such
a
one
stands
as
perfect
before
God
in
point
of
Justification
as
Abraham
,
Isaac
,
Jacob
,
or
any
of
the
Prophets
or
righteous
men
that
ever
lived
in
the
world
:
thou
poor
Soul
,
Man
or
Woman
,
Youth
or
Servant
,
if
God
come
unto
thee
,
&
pardon
any
of
your
sins
,
thou
standest
as
fully
justified
as
Abraham
,
Paul
,
Peter
,
or
any
of
the
Apostles
and
Prophets
;
though
in
Sanctification
thou
fallest
short
of
them
,
yet
though
art
justified
as
perfectly
as
ever
they
were
:
Justification
is
an
act
that
is
done
altogether
and
at
once
,
therefore
a
perfect
work
;
and
this
is
an
Argument
of
infinite
Consolation
to
the
Saints
of
God
,
that
the
great
business
between
God
and
them
in
point
of
Justification
is
perfected
;
Psal.
51.7
.
David
prays
to
God
that
he
would
purge
him
with
Hysop
and
he
should
be
clean
,
that
is
,
that
he
might
be
cleansed
by
Justification
,
by
having
the
guilt
of
sin
taken
from
his
Conscience
by
a
renewed
act
of
pardon
;
and
then
as
it
follows
,
I
shall
be
whiter
than
Snow
:
the
Saints
of
God
though
they
be
Sanctified
,
they
are
not
whiter
than
the
snow
in
Sanctification
,
but
in
Justification
they
are
whiter
than
the
snow
;
no
spot
at
all
in
them
,
Ephes.
5.27
.
Christ
presents
his
Church
unto
himself
without
spot
;
in
point
of
Justification
every
believing
soul
is
without
spot
before
the
Lord
,
Numb.
23.21
.
He
hath
not
beheld
iniquity
in
Jacob
;
that
is
,
though
God
knows
there
is
iniquity
there
,
yet
he
sees
is
not
to
charge
them
with
it
,
or
impute
it
to
them
;
all
is
done
away
in
that
regard
by
Justification
:
it
is
observable
to
this
purpose
,
what
we
have
in
Cant.
4.7
.
Thou
art
all
fair
my
love
,
there
is
no
spot
in
thee
,
no
spot
in
thee
;
there
are
spots
in
respect
of
Sanctification
;
yea
,
but
in
respect
of
Justification
it
may
be
said
of
her
,
There
is
no
spot
at
all
in
thee
;
Thou
art
all
fair
my
Love
,
it
is
the
words
of
Christ
,
he
comes
forth
and
says
,
Thou
art
all
fair
my
Love
:
Alas
,
when
the
Believer
looks
upon
himself
,
his
own
duties
and
performances
,
he
sees
nothing
at
all
but
spots
,
all
besmear'd
and
bespatter'd
all
over
;
why
,
though
thou
lookest
on
thy self
be
spotted
,
yet
Christ
looks
upon
thee
without
spot
,
and
God
the
Father
looks
upon
thee
through
Christ
without
spot
,
and
says
,
Thou
art
all
fair
,
there
is
no
spot
in
thee
;
thou
thinkest
it
may
be
,
that
if
God
should
make
a
discovery
of
thy
heart
to
all
thy
Christian
friends
and
acquaintance
,
thou
would'st
appear
so
foul
,
that
they
would
cast
thee
out
of
their
society
,
and
never
have
to
do
with
thee
more
;
yet
for
all
this
,
Christ
says
,
Thou
art
all
fair
,
there
is
no
spot
at
all
in
thee
.
Justification
admits
of
no
degrees
,
no
not
in
Heaven
,
thou
art
not
more
justified
there
than
thou
art
here
;
thou
art
now
as
perfectly
justified
as
ever
,
and
accepted
of
Christ
as
ever
:
Sanctification
is
renewed
day
by
day
,
it
being
a
work
of
God
within
us
,
we
increase
in
it
dayly
;
but
Justification
is
a
work
of
God
without
us
,
and
so
is
perfected
at
once
;
and
hence
then
this
makes
a
pardoned
soul
blessed
,
because
pardon
of
sin
is
of
such
a
nature
,
that
it
is
a
perfect
work
.
Hence
then
I
will
but
touch
it
,
Here
is
1.
Abundance
of
comfort
to
a
pardoned
soul
,
though
thou
art
weak
in
Sanctification
,
and
it
troubles
thee
to
think
,
how
far
thou
comest
short
of
Abraham's
David's
love
,
Paul's
zeal
,
Solomon's
wisdom
,
and
Job's
patience
;
yet
this
know
,
that
thou
art
equal
in
Justification
with
Abraham
,
Moses
,
David
,
and
all
the
Prophets
;
and
this
may
be
a
mighty
comfort
to
thee
against
the
weakness
of
thy
Sanctification
.
2.
This
should
be
a
mighty
ingagement
upon
thy
spirit
;
Has
God
made
thee
equal
to
them
in
Justification
?
how
should'st
thou
labour
to
be
like
to
them
in
Sanctification
?
think
thus
with
thy self
,
Is
the
mercy
of
God
so
rich
and
glorious
come
,
though
I
be
a
poor
,
wicked
,
wretched
vile
sinner
,
that
I
should
be
made
equal
to
the
greatest
Saints
in
Justification
?
Oh
how
should
I
labour
to
follow
hard
after
them
,
and
get
as
near
to
them
as
I
can
in
point
of
Sanctification
:
this
Argument
should
come
with
power
and
strength
upon
our
hearts
,
to
stir
up
all
our
endeavours
to
be
like
to
them
in
point
of
Sanctification
,
that
are
equal
with
them
in
point
of
Justification
.
How
should
we
imitate
Moses
his
Meekness
,
David's
Love
,
Paul's
Zeal
,
and
Job's
Patience
.
CHAP.
IX
.
Of
Pardoning
Mercy
being
an
Irrevocable
Mercy
.
9.
Argument
.
BLessed
are
they
that
have
their
Iniquities
forgiven
,
for
it
is
an
irrevocable
mercy
;
when
God
pardons
sin
,
he
never
revokes
it
again
;
it
is
true
,
the
soul
that
is
pardoned
may
afterwards
commit
many
offences
,
that
may
provoke
the
displeasure
of
God
against
him
,
yet
he
shall
never
so
provoke
God
,
as
to
cause
him
to
revoke
this
mercy
of
pardon
to
all
eternity
;
if
thou
art
once
pardoned
,
thou
art
pardoned
for
ever
:
It
is
not
so
with
God
in
pardoning
as
it
is
with
men
;
a
King
pardons
a
Malefactor
on
condition
of
his
good
behaviour
afterwards
;
though
it
is
true
,
a
Believer
will
be
more
careful
of
offending
after
he
is
pardoned
than
ever
before
:
But
yet
,
God
does
not
pardon
me
so
much
on
condition
of
my
good
behaviour
as
of
his
free
grace
,
therefore
it
abides
:
He
does
not
say
to
a
poor
soul
,
I
will
pardon
you
,
but
it
shall
be
on
this
condition
;
that
you
behave
your self
well
,
and
if
you
be
found
tripping
in
any
one
thing
,
I
will
recal
my
pardon
back
again
:
it
is
so
with
a
Princes
Pardon
,
a
man
that
is
pardoned
for
his
life
,
if
that
man
afterwards
offend
,
perhaps
breaks
the
Peace
,
which
in
another
man
would
not
be
so
great
a
matter
,
for
he
could
soon
satisfie
the
Law
for
it
;
but
he
that
goes
under
pardon
for
his
life
,
if
he
break
the
Peace
,
it
costs
him
his
life
;
whereas
another
,
if
he
strike
a
man
,
it
is
but
an
Assault
and
Battery
in
him
;
but
he
that
has
his
Pardon
for
his
life
,
for
such
a
thing
done
by
him
,
his
Pardon
may
be
revok't
again
,
and
it
may
cost
him
his
life
:
I
hope
you
will
not
abuse
this
grace
of
God
,
I
know
not
how
to
open
it
to
Believers
but
with
a
great
deal
of
danger
to
others
;
but
how
much
danger
soever
it
may
be
to
others
,
yet
it
must
be
opened
and
delivered
to
Believers
;
it
is
Gods
mind
that
his
grace
should
be
made
known
unto
them
,
he
would
have
them
to
know
it
to
the
full
,
that
his
Pardoning
Mercy
is
irrevocable
;
and
therefore
a
Believer
should
not
question
his
Justification
upon
every
failing
in
his
Sanctification
,
this
is
a
dishonour
to
the
free
and
rich
grace
of
God
,
if
on
every
failing
we
call
in
question
that
great
work
of
the
Justification
of
our
souls
,
either
to
say
,
or
think
,
I
indeed
did
hope
before
that
God
had
pardoned
the
sins
of
my
youth
,
and
all
my
antient
sins
,
but
falling
into
sin
again
,
I
am
afraid
all
is
undone
;
all
that
God
hath
done
unto
me
is
undone
again
,
and
I
must
answer
for
all
my
sins
:
this
I
confess
will
come
upon
the
Conscience
,
specially
upon
the
committing
of
any
new
sin
;
but
though
it
do
,
yet
if
ever
you
have
been
assured
of
the
pardon
of
of
your
sin
,
know
,
this
mercy
shall
never
be
recall'd
again
:
the
foundation
of
God
standeth
sure
;
and
this
is
a
fundamental
mercy
that
always
abides
:
therefore
as
we
observed
in
Cant.
4.7
.
Christ
says
,
Thou
art
all
fair
my
Love
,
there
is
no
spot
in
thee
;
but
in
Cant.
5.2
.
you
shall
find
she
was
in
a
sleepy
secure
and
sinful
condition
,
as
a
man
or
woman
asleep
,
they
might
do
what
they
would
with
her
;
men
might
impose
what
they
would
upon
her
,
put
her
in
what
posture
they
pleased
,
and
yet
she
was
unsensible
;
but
yet
in
this
condition
her
heart
was
awake
,
I
sleep
,
but
my
heart
waketh
;
there
remain'd
a
Principle
of
grace
alive
in
her
:
but
mark
what
Christ
said
,
though
she
confest
she
was
asleep
;
yet
Christ
says
,
Open
to
me
my
Sister
,
my
Love
,
my
Dove
,
my
undefiled
:
this
was
spoken
when
the
Church
was
in
a
secure
sinful
condition
;
yet
this
is
the
voyce
of
Christ
calling
the
Church
his
Sister
,
his
Love
,
his
Dove
,
his
Undefiled
one
,
when
she
was
in
that
secure
condition
;
which
shews
the
grace
of
God
in
pardoning
sin
is
not
call'd
back
again
:
and
because
this
is
a
point
wherein
much
treasure
lies
,
I
shall
a
little
open
the
Irrevocableness
of
Gods
mercy
in
his
Pardoning
and
Justifying
Grace
;
and
for
this
I
shall
give
you
some
places
of
Scripture
,
which
being
opened
,
as
they
will
shew
the
greatness
of
the
mercy
;
so
they
will
afford
abundant
matter
of
Consolation
and
Encouragement
to
every
believing
soul
.
The
First
Scripture
Expression
I
shall
name
is
in
Isai.
43.25
.
where
the
Lord
tells
his
people
,
that
he
blots
out
their
transgressions
;
God
seems
to
take
much
delight
in
this
Phrase
,
and
therefore
doubles
it
,
I
,
even
I
am
he
that
blotteth
out
thy
transgressions
for
my
own
sake
,
and
will
not
remember
thy
sins
:
Now
this
phrase
of
blotting
out
is
taken
from
the
custom
of
Tradesmen
that
have
their
Books
of
Accounts
,
wherein
they
enter
all
their
Debts
that
are
owing
to
them
by
such
and
such
men
:
Now
when
these
come
to
be
paid
,
the
Debt-book
is
crossed
or
blotted
out
;
if
any
of
you
owe
a
debt
,
when
you
come
to
pay
it
,
you
call
for
the
Debt-book
to
see
it
crossed
or
blotted
out
,
and
then
you
assure
your selves
you
shall
never
hear
of
it
more
.
Now
you
must
know
,
that
all
sinners
are
debtors
to
the
Lord
;
they
are
in
a
debt
of
punishment
for
want
or
failing
in
paying
him
a
debt
of
Obedience
:
many
men
by
their
sin
run
into
debt
with
God
dayly
,
and
because
God
does
not
call
for
the
debt
presently
,
they
think
there
's
nothing
between
God
and
them
,
but
carry
it
as
if
all
were
well
;
as
many
Gallants
run
into
Tradesmens
debt
to
hang
fine
Cloaths
upon
their
backs
,
and
ruffle
it
up
and
down
in
the
world
,
and
never
think
of
their
debts
till
their
Creditors
come
and
arrest
them
,
and
cast
them
into
Goal
,
and
there
they
lie
in
Prison
,
for
all
their
ruffling
it
up
and
down
in
the
world
:
Just
so
men
and
women
by
their
sin
run
into
debt
with
God
,
and
though
God
do
not
call
for
the
debt
presently
,
yet
they
are
recorded
in
Heaven
;
it
is
as
certain
that
every
sin
of
any
man
or
woman
is
set
down
in
Gods
Debt-book
,
as
any
debt
you
owe
is
set
down
in
your
Creditors
Book
:
and
as
certainly
must
your
debts
be
call'd
for
,
and
satisfaction
and
payment
made
unto
God
for
them
,
as
certain
as
any
Tradesman
will
call
for
payment
of
his
debt
:
Now
this
is
the
work
of
Justification
between
God
and
your
Souls
,
if
ye
would
know
the
nature
of
it
.
When
Jesus
Christ
sees
a
poor
soul
that
God
the
Father
hath
given
to
him
to
save
,
thus
run
into
debt
,
Christ
comes
and
lays
down
a
price
before
God
the
Father
,
to
pay
this
debt
;
and
Christ
sees
that
the
debt
be
blotted
out
of
the
Book
:
Now
when
God
comes
with
pardoning
mercy
to
a
Soul
,
God
shews
the
debt
Book
to
a
Believer
,
and
causes
him
to
see
all
his
debts
blotted
out
;
and
by
that
he
certainly
assures
the
Soul
his
debt
shall
never
be
called
for
again
,
this
is
such
a
mercy
as
is
irrevocable
,
it
shall
not
be
brought
back
again
,
the
debt
being
once
paid
shall
never
more
be
call'd
for
;
this
is
the
first
expression
,
and
it
is
a
blessed
one
:
Many
men
that
are
run
into
debt
,
and
are
in
danger
every
hour
to
have
some
Bayliffs
arrest
them
,
they
cannot
look
out
of
their
doors
but
they
are
ready
to
fall
upon
them
;
they
would
think
themselves
happy
,
if
they
might
have
any
that
would
come
and
lay
down
all
,
and
satisfie
the
debt
,
and
that
they
might
see
the
debt
blotted
out
,
they
would
think
themselves
happy
indeed
:
Well
,
know
that
it
is
so
with
God
when
he
comes
to
pardon
sin
,
the
Debt-book
is
blotted
out
,
and
all
Bonds
cancell'd
.
Secondly
,
Though
they
be
blotted
out
,
yet
they
may
be
before
Gods
face
,
and
God
may
see
them
,
though
he
will
not
call
for
them
again
;
therefore
the
Scripture
tells
us
,
that
God
will
take
that
course
with
the
sins
of
Believers
as
that
he
will
cast
them
behind
his
back
,
and
never
so
much
as
lay
the
debt
before
his
face
to
look
upon
them
,
Isai.
38.17
.
Thou
hast
cast
all
my
sins
behind
thy
back
;
that
which
Hezekiah
spake
of
himself
,
is
true
of
every
believing
soul
,
God
casts
the
sins
of
every
Believer
behind
his
back
;
when
a
man
casts
a
thing
behind
his
back
,
he
does
it
to
that
end
,
that
he
might
take
no
farther
notice
of
it
;
but
though
God
cast
a
mans
sins
behind
his
back
,
yet
if
they
be
not
very
far
,
he
may
easily
turn
his
face
and
look
upon
them
when
he
will
:
therefore
mark
further
,
Thirdly
,
Another
Scripture
expression
,
Psal.
103.10
.
As
far
as
the
East
is
from
the
West
,
so
far
hath
he
removed
our
transgressions
from
us
;
thus
God
expresseth
himself
,
to
satisfie
the
souls
of
his
people
,
that
their
sins
shall
never
be
called
for
again
;
the
East
and
West
,
it
is
an
expression
to
note
out
the
utmost
distance
;
the
East
and
West
are
so
remote
,
that
those
two
Points
can
never
come
together
;
so
the
sins
that
God
has
pardoned
to
any
soul
,
they
shall
never
be
call'd
for
again
.
Fourthly
,
Though
they
be
remov'd
as
far
as
the
East
is
from
the
West
;
yet
God's
eyes
may
look
a
great
way
off
;
though
those
Points
be
at
so
great
a
distance
to
our
eyes
,
yet
not
so
to
the
eye
of
God
;
therefore
there
is
another
expression
that
may
make
it
more
full
,
that
God
will
never
look
upon
their
sins
again
that
he
has
once
pardoned
,
he
blots
them
out
,
he
casts
them
behind
his
back
,
he
removes
them
as
far
as
the
East
is
from
the
West
;
and
if
that
be
not
enough
to
satisfie
thee
,
Micah
7.19
.
He
will
cast
them
into
the
bottom
of
the
Sea
;
things
that
are
cast
into
the
bottom
of
the
Sea
,
are
utterly
thrown
out
of
sight
,
never
to
be
lookt
for
again
;
Well
,
but
though
God
cast
them
into
the
bottom
of
the
Sea
,
he
may
think
upon
them
.
Therefore
Fifthly
,
mark
another
expression
,
further
to
satisfie
thee
,
God
says
,
He
will
remember
them
no
more
;
they
shall
be
so
far
from
being
thought
upon
,
that
God
says
he
will
not
remember
them
any
more
;
but
you
will
say
,
it
is
impossible
for
God
but
to
remember
them
;
yea
,
but
when
God
pardons
,
it
shall
be
as
Irrevocable
as
if
God
did
never
remember
them
;
there
are
divers
Texts
remarkable
for
this
,
Isai.
43.25
.
I
will
blot
out
thy
transgressions
,
—
and
will
not
remember
thy
sins
:
I
,
may
be
not
now
(
thou
may'st
say
)
But
he
will
hereafter
;
see
what
is
said
in
Jer.
31.34
.
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sin
no
more
;
neither
now
nor
hereafter
,
I
will
remember
their
sin
no
more
.
Sixthly
,
They
shall
be
so
forgiven
,
as
that
there
shall
be
no
more
mention
of
them
;
there
shall
never
be
the
least
mention
of
a
believers
sins
before
God
,
and
for
that
see
Ezek.
33.16
.
it
is
spoken
of
every
godly
man
indefinitely
that
turns
to
God
,
and
is
a
Believer
,
None
of
his
sins
that
he
hath
committed
shall
be
mentioned
unto
him
;
by
the
way
,
let
men
take
heed
how
they
upbraid
the
people
of
God
for
any
of
their
former
sins
:
Perhaps
you
knew
such
a
one
in
the
times
of
his
ignorance
,
and
you
say
he
was
a
lyar
,
a
Drunkard
;
but
now
God
has
reveal'd
his
mercy
to
him
in
the
pardon
of
his
sin
,
and
God
says
he
will
not
mention
them
any
more
:
Take
heed
how
you
cast
their
sins
,
committed
in
the
times
of
their
ignorance
,
in
their
teeth
,
saying
,
oh
you
are
so
precise
now
,
I
knew
what
you
were
a
little
before
;
Shall
the
God
of
Heaven
say
,
he
will
not
mention
them
any
more
;
and
yet
will
you
do
it
?
God
will
take
it
very
ill
,
at
your
hands
:
this
is
admirable
comfort
to
every
Believer
,
that
God
will
not
remember
their
sin
any
more
;
he
would
have
thee
to
remember
them
,
to
humble
thy
soul
for
them
,
and
to
renew
thy
repentance
,
but
he
will
not
remember
them
to
upbraid
thee
with
them
,
nor
would
he
have
others
do
it
.
Beza
speaking
of
himself
:
when
he
was
young
,
He
made
some
vain
and
sinful
Poems
,
which
his
Enemies
upbraided
him
with
afterwards
,
and
casts
them
in
his
teeth
,
says
he
,
These
men
envy
me
the
grace
of
God
,
because
God
has
vouchsaf't
to
me
his
grace
,
they
envy
me
,
and
cast
in
my
teeth
the
evil
that
I
have
formerly
done
:
Oh
what
a
comfort
and
priviledge
is
this
to
thee
!
Oh
thou
believing
soul
,
though
thou
wer
't
never
so
wicked
and
abominable
before
,
yet
I
tell
thee
from
God
this
day
,
in
whose
presence
thou
standest
that
he
will
never
remember
thy
sin
any
more
;
and
this
may
be
a
mighty
encouragement
for
men
and
women
to
believe
and
turn
from
all
their
wicked
wayes
,
though
thou
hast
been
never
so
vile
,
abominable
,
and
wicked
:
yet
be
it
known
unto
thee
this
day
,
that
if
thou
wilt
come
in
and
believe
,
God
will
never
mention
any
of
thy
wickednesses
more
,
they
shall
be
so
forgotten
as
they
shall
never
be
mentioned
;
thou
it
may
be
,
art
afraid
that
either
here
in
this
life
,
or
at
the
day
of
Judgment
all
thy
sins
shall
be
charged
on
thee
;
well
,
be
not
afraid
,
perhaps
there
are
many
of
you
that
are
conscious
to
your selves
of
great
sins
committed
;
and
you
would
give
a
thousand
Worlds
to
be
discharged
of
them
:
Oh
say
some
,
there
are
such
and
such
sins
committed
,
that
are
so
great
,
that
they
cannot
be
forgiven
;
I
may
mourn
and
grieve
for
them
,
but
what
shall
I
be
the
better
?
the
sins
of
my
youth
lie
so
heavy
on
me
,
and
God
and
my
own
Conscience
upbraids
me
;
and
what
comfort
can
I
have
in
my
life
,
when
God
and
my
own
Soul
upbraids
me
?
Well
,
be
of
good
comfort
,
and
be
incouraged
,
this
day
to
come
in
and
believe
this
blessed
tidings
,
that
where
God
pardons
sin
he
will
mention
them
no
more
,
and
he
will
take
it
very
ill
at
the
hands
of
any
that
shall
mention
them
to
upbraid
thee
for
them
.
Seventhly
,
Yet
further
,
to
set
forth
the
fulness
of
this
mercy
,
when
God
pardons
sin
,
they
shall
be
so
done
away
as
that
they
shall
not
be
found
.
Jer.
50.20
.
In
those
days
,
—
the
Iniquity
of
Israel
shall
be
sought
for
,
and
there
shall
be
none
;
and
the
sins
of
Judah
,
and
they
shall
not
be
found
;
for
I
will
pardon
them
,
whom
I
reserve
;
and
if
I
pardon
them
,
then
they
shall
be
so
done
away
,
as
that
they
shall
not
be
found
.
Yet
further
,
the
righteousness
Believers
have
in
Christ
is
called
an
everlasting
righteousness
,
and
therefore
abides
for
ever
,
and
cannot
be
afterwards
taken
away
,
Dan.
9.24
.
Seventy
weeks
are
determined
—
to
make
reconciliation
for
iniquity
,
and
to
bring
in
everlasting
righteousness
;
the
righteousness
that
is
put
upon
thy
Soul
by
Christ
,
in
the
pardon
of
thy
sin
,
it
is
an
everlasting
righteousness
,
and
will
abide
everlastingly
.
Yet
further
,
Heb.
10.14
.
it
is
said
,
That
Christ
by
one
offering
,
hath
perfected
for
ever
them
that
are
sanctified
,
that
is
,
justified
;
Justification
being
call'd
by
the
name
of
Sanctification
,
or
them
that
are
sanctified
;
that
is
,
set
apart
to
be
made
partakers
of
the
great
blessing
of
the
new
Covenant
,
to
have
a
share
in
the
blood
of
Christ
for
Justification
;
Christ
by
one
offering
has
for
ever
perfected
them
that
are
sanctified
;
therefore
being
perfected
in
Justification
,
there
is
no
recalling
this
mercy
back
again
.
Once
more
,
this
mercy
is
set
out
by
the
typical
service
of
the
Scape-Goat
,
Levit.
16.20
.
On
whose
head
they
were
to
put
all
the
sins
of
the
People
,
all
their
transgressions
,
and
all
their
iniquities
,
and
send
him
into
the
Wilderness
,
or
Land
of
forgetfulness
,
amongst
wild
beasts
,
never
to
be
lookt
after
again
;
so
are
the
sins
of
all
Believers
laid
upon
Christ
,
and
carried
into
a
Land
of
forgetfulness
,
and
shall
never
come
to
be
charged
any
more
:
So
much
for
that
particular
of
the
Irrevocableness
of
Pardon
of
Sin
,
which
shews
that
blessed
is
that
man
or
woman
that
hath
their
sins
pardoned
,
because
they
shall
never
be
recall'd
again
.
CHAP.
X.
Of
Pardoning
Mercy
,
being
such
a
Mercy
as
is
denyed
to
the
fall'n
Angels
.
BLessed
is
the
man
that
hath
his
iniquities
forgiven
;
for
this
is
a
mercy
that
God
hath
denyed
to
the
fall'n
Angels
:
10.
Argument
.
God
in
pardoning
thy
sin
,
does
more
for
thee
than
he
would
do
for
those
thousand
thousand
millions
of
Angels
;
it
is
a
mercy
that
God
has
deny'd
to
those
millions
of
Angels
that
sinned
against
him
:
Suppose
a
poor
wretched
man
be
guilty
of
Treason
against
the
King
,
and
as
he
is
,
so
a
great
part
of
the
chief
Nobility
of
the
Land
are
guilty
also
,
as
well
as
he
:
But
now
when
the
King
comes
to
look
upon
them
,
he
sets
his
heart
on
this
poor
man
(
that
perhaps
begg'd
from
door
to
door
)
and
says
this
poor
creature
shall
be
forgiven
;
I
will
pass
by
his
offence
,
and
not
only
so
,
but
advance
him
into
high
and
great
favour
at
the
Court
,
and
condemns
all
the
Nobles
:
Now
if
this
poor
man
shall
see
all
the
Noble
men
in
chains
,
that
were
guilty
but
of
one
offence
;
and
he
perhaps
hath
been
guilty
for
acting
in
a
treasonable
way
40
,
50
,
or
70
years
;
and
the
Noble
men
guilty
but
for
one
offence
;
and
this
poor
wretched
creature
sees
these
Noble
men
in
chains
,
and
knows
that
all
they
and
every
one
of
them
are
condemn'd
to
suffer
most
dreadful
tortures
,
to
dye
a
most
dreadful
torturing
tormenting
death
:
Now
what
a
mighty
aggravation
is
this
of
the
mercy
of
the
King
,
that
shall
pardon
the
offence
of
this
poor
creature
;
how
will
he
stand
amazed
,
admiring
at
the
greatness
of
it
;
I
that
am
guilty
of
the
same
offence
,
yea
more
guilty
than
they
,
and
that
I
shall
be
pardoned
,
and
the
chief
of
the
Nobility
of
the
Kingdom
must
die
a
most
torturing
tormenting
death
,
for
their
offence
;
what
a
difference
hath
the
Kings
favour
made
between
me
and
them
:
certainly
this
is
the
case
for
all
the
world
,
with
any
poor
soul
whose
sins
are
pardoned
;
God
has
done
as
much
for
thee
,
to
the
full
;
the
Angels
were
the
most
glorious
creatures
that
ever
God
made
,
and
thou
art
but
a
poor
worm
in
comparison
of
them
;
they
sinned
against
him
but
once
,
and
thou
art
guilty
of
millions
of
transgressions
,
and
yet
God
sets
his
heart
on
thee
,
and
says
,
I
will
do
great
things
for
thee
,
though
I
pass
by
thousands
,
millions
of
Angels
;
I
will
magnifie
my
rich
grace
to
this
poor
creature
in
pardoning
his
sin
,
and
advance
him
to
high
favour
,
though
I
condemn
them
into
everlasting
chains
of
darkness
;
now
when
a
poor
creature
comes
to
see
the
infinite
riches
of
Gods
grace
that
hath
made
such
a
difference
between
him
and
the
Angels
:
how
will
he
stand
admiring
of
it
?
me
thinks
this
should
mightily
work
upon
the
hearts
of
all
poor
sinners
,
and
make
them
to
say
,
What
shall
God
pass
by
such
excellent
creatures
as
the
Angels
,
the
most
excellent
creatures
that
ever
God
made
,
and
come
to
me
a
poor
worm
,
to
set
his
heart
on
me
,
and
shew
mercy
to
me
;
Oh
let
me
pass
by
all
the
excellencies
of
the
creatures
to
perform
my
duty
unto
him
;
Hath
God
past
by
the
most
excellent
of
his
creatures
that
mercy
might
come
to
me
?
Oh
let
me
pass
by
all
the
glories
and
excellencies
of
any
thing
in
this
world
,
that
my
Soul
may
come
in
;
in
a
way
of
duty
and
service
unto
him
:
Shall
God
leave
the
glorious
Angels
to
shew
mercy
to
me
,
and
to
do
good
for
me
;
and
shall
not
I
leave
my
base
lusts
for
him
?
Shall
not
I
be
content
to
leave
any
thing
to
serve
him
?
Shall
I
satisfie
any
base
lust
,
with
the
neglect
of
him
?
God
forbid
.
This
is
another
Argument
,
that
they
are
blessed
that
have
their
sins
pardoned
,
because
God
does
that
for
them
that
he
will
not
do
for
the
faln
Angels
.
CHAP.
XI
.
Of
Pardoning
Mercy
being
given
to
a
few
.
FUrther
,
Blessed
is
he
that
hath
his
iniquities
forgiven
,
because
it
is
a
mercy
that
is
given
but
to
a
little
handful
of
the
world
,
11.
Argument
.
the
whole
world
lies
in
wickedness
,
as
carrion
in
a
ditch
,
or
as
Prisoners
under
the
chains
of
guilt
of
sin
,
and
yet
that
God
should
pull
some
of
these
out
,
that
lie
as
in
a
filthy
Dungeon
;
this
is
a
wonderful
mercy
.
A
Prince
that
hath
many
offenders
,
usually
pardons
the
most
,
and
executes
the
fewest
;
But
God
usually
executes
the
most
,
and
pardons
fewest
.
But
how
comes
this
to
pass
,
Object
.
seeing
God
is
a
God
of
more
mercy
than
any
Prince
;
how
is
it
that
a
Prince
should
pardon
most
,
and
execute
the
fewest
,
and
God
do
the
contrary
?
Answ.
1.
Because
the
execution
of
many
that
are
guilty
,
Answ.
1
would
be
a
troublesom
and
dangerous
thing
unto
a
Prince
;
he
cannot
do
it
when
the
most
have
offended
:
but
God
can
easily
execute
thousands
of
thousands
,
and
all
with
one
word
speaking
.
Further
,
If
a
Prince
should
execute
all
that
offend
,
he
Answ.
2
should
have
a
want
of
his
Subjects
:
But
God
wants
not
the
creatures
,
he
has
no
need
of
us
:
but
a
Prince
may
want
his
Subjects
,
and
therefore
if
there
be
any
way
in
the
world
to
preserve
them
,
and
keep
them
in
any
way
subject
to
him
,
the
Prince
will
not
destroy
them
.
Besides
,
the
Prince
executes
the
fewest
,
and
saves
the
most
;
Answ.
3
Because
the
execution
of
a
few
may
be
a
means
to
bring
others
unto
allegiance
:
But
when
God
comes
to
execute
Malefactors
,
the
execution
of
some
cannot
be
a
means
to
work
good
on
others
,
especially
at
the
great
day
;
't
is
true
,
in
this
world
God
is
long-suffering
,
and
executes
a
few
,
that
it
may
be
a
means
to
work
good
on
others
;
But
how
is
God
said
to
be
a
God
of
rich
and
glorious
mercy
,
and
yet
pardons
very
few
,
and
executes
most
;
for
all
the
world
have
been
in
Treason
against
him
:
how
is
it
that
God
pardons
fewest
and
destroys
most
?
I
hope
to
give
you
very
good
reason
and
satisfaction
,
in
shewing
you
how
the
infinite
glory
of
the
mercy
of
God
appears
,
and
yet
but
few
are
pardoned
;
yea
rather
the
more
,
because
that
few
are
pardoned
:
God
would
thereby
manifest
the
more
his
glorious
mercy
.
1.
It
may
well
stand
with
the
glorious
riches
of
the
mercy
of
God
,
that
many
are
destroy'd
and
yet
but
few
pardoned
;
thus
,
Because
that
God
would
have
a
proportion
between
his
Justice
and
Mercy
;
you
say
,
he
would
have
a
proportion
,
Is
not
be
as
merciful
as
he
is
just
?
Then
there
must
be
as
many
pardoned
as
condemned
.
No
,
if
God
will
observe
a
proportion
between
his
mercy
and
justice
,
and
that
he
will
have
his
Justice
appear
as
well
as
his
Mercy
,
then
more
must
be
damned
than
saved
;
How
does
that
appear
?
thus
;
Because
the
glory
of
Gods
Justice
in
damning
twenty
hundred
,
is
not
so
much
as
the
glory
of
his
Mercy
in
saving
two
;
you
may
conceive
it
by
what
is
ordinarily
used
among
men
:
If
the
King
save
but
two
men
that
are
Malefactors
,
he
magnifies
his
mercy
as
much
in
that
as
his
justice
if
he
hang
up
a
hundred
:
so
if
God
save
but
two
,
his
mercy
is
as
much
magnified
as
his
justice
in
damning
twenty
hundred
,
the
reason
is
this
;
Because
there
is
something
in
the
creature
that
calls
for
Gods
justice
,
that
requires
that
:
But
there
is
nothing
in
the
creature
,
that
requires
his
mercy
;
when
God
manifests
his
justice
,
he
does
such
a
work
as
is
due
to
the
Creature
;
there
is
something
in
the
Creature
that
challenges
such
a
work
from
God
:
but
when
God
comes
to
manifest
mercy
,
there
is
nothing
at
all
in
us
that
should
require
such
a
work
from
God
;
no
,
his
mercy
is
free
,
altogether
from
himself
,
't
is
his
own
work
,
and
proceeds
from
his
own
hearts
love
,
and
nothing
in
us
that
may
challenge
it
from
him
:
Now
seeing
there
is
that
in
the
Creature
that
challenges
justice
,
and
nothing
at
all
that
can
require
mercy
;
therefore
if
God
shew
mercy
but
to
a
few
,
it
is
as
great
a
glory
to
his
mercy
as
it
is
to
his
justice
,
if
he
condemn
a
hundred
;
but
if
he
should
save
as
many
as
he
condemns
,
the
mercy
of
God
would
be
beyond
all
proportion
to
his
justice
,
but
because
that
cannot
be
,
hence
it
is
that
few
are
saved
and
many
damned
.
Answer
.
2.
There
are
more
damn'd
than
saved
,
because
God
would
hereby
manifest
his
mercy
the
more
to
thee
that
art
saved
;
by
suffering
so
many
others
to
perish
:
this
is
one
end
that
God
hath
in
it
,
that
their
destruction
might
set
out
the
excellency
of
the
glory
of
his
grace
to
thee
.
When
a
Limner
would
draw
a
Scutcheon
,
or
a
Picture
in
Or
,
or
any
other
curious
colours
,
he
lays
the
ground-work
in
black
,
and
then
the
beauty
of
the
other
colours
will
thereby
most
appear
:
thou
oh
soul
that
hast
thy
sin
pardoned
,
know
that
God
lays
the
ground-work
of
thy
mercy
in
the
black
dismal
destruction
of
multitudes
of
ungodly
sinners
,
he
gives
them
their
due
,
that
that
is
their
right
;
but
the
ultimate
aim
of
God
in
it
rises
to
this
,
that
their
destruction
may
make
the
brightness
of
his
glorious
grace
appear
the
more
gloriously
to
them
that
are
saved
;
that
the
Saints
whose
sins
God
hath
pardoned
,
may
in
Heaven
have
this
argument
to
praise
his
grace
so
much
the
more
,
because
they
are
cull'd
out
of
the
mass
and
multitude
of
sinners
that
are
damn'd
;
this
will
mightily
inflame
the
hearts
of
Saints
in
giving
God
glory
in
Heaven
,
when
they
shall
see
so
many
thousands
and
millions
of
thousands
cast
down
to
eternal
destruction
;
that
God
should
do
this
to
set
off
the
riches
of
his
grace
to
them
:
How
will
this
inflame
their
hearts
in
giving
God
glory
,
and
this
God
aims
at
as
the
top
of
his
glory
that
he
might
have
a
company
to
be
the
eternal
objects
of
the
riches
of
his
grace
;
and
this
shews
the
base
and
low
account
God
hath
of
wicked
men
,
that
he
lets
them
perish
eternally
,
that
he
might
magnifie
the
glory
of
his
grace
to
Saints
;
What
an
aggravation
is
it
of
the
greatness
of
Gods
mercy
to
Saints
,
when
he
is
content
that
so
many
thousands
of
others
shall
perish
,
that
his
mercy
to
them
may
more
gloriously
appear
?
As
when
a
Prince
hath
a
Child
born
,
that
he
might
shew
his
honour
to
the
Child
in
solemnizing
the
Christning
of
the
Child
;
it
may
be
thousands
of
Oxen
and
Sheep
shall
loose
their
lives
in
the
solemnizing
of
the
joy
the
Prince
hath
in
his
Child
:
If
the
Solemnity
of
the
Joy
the
Prince
hath
in
that
little
Infant
may
be
the
cause
of
thousands
of
creatures
losing
their
lives
,
this
shews
the
dear
respect
he
hath
to
his
Child
,
or
else
he
would
never
let
so
many
creatures
go
to
the
Shambles
,
but
that
he
might
shew
his
respect
to
his
little
Infant
:
So
says
God
,
there
is
a
handful
of
People
that
I
have
thoughts
to
do
good
too
,
to
all
eternity
,
and
I
have
set
my
heart
upon
them
;
and
that
I
may
manifest
the
greatness
of
my
mercy
to
them
,
I
will
let
thousand
thousands
of
others
perish
eternally
,
to
be
but
as
a
black
ground
for
that
glorious
work
,
that
I
intend
to
manifest
in
the
riches
of
my
grace
in
Christ
in
the
pardoning
of
their
sin
:
thus
you
see
it
is
a
peculiar
mercy
,
and
therefore
blessed
are
they
that
have
their
iniquities
forgiven
;
for
it
is
a
mercy
that
is
peculiar
to
them
only
.
Oh
how
ought
they
to
bless
God
,
that
he
hath
call'd
them
out
of
the
multitude
,
when
he
has
left
others
to
the
sway
of
their
own
carnal
sottish
and
malitious
hearts
to
go
on
against
the
ways
of
grace
;
and
all
because
he
will
have
mercy
on
whom
he
will
have
mercy
.
CHAP.
XII
.
Of
the
Possibility
of
Pardoning
Mercy
,
how
it
would
be
prised
by
poor
Souls
now
under
wrath
.
12.
Argument
.
FUrther
,
Blessed
is
he
that
hath
his
iniquities
forgiven
,
because
the
very
possibility
of
it
to
thousands
of
creatures
now
under
wrath
would
be
prised
more
,
than
ten
thousand
worlds
,
to
have
but
a
possibility
of
it
upon
any
terms
;
those
that
are
now
damn'd
in
Hell
,
and
see
the
stroaks
of
Gods
dreadful
wrath
against
them
for
their
sin
,
that
are
now
swallowed
up
in
the
gulf
of
misery
and
condemnation
;
if
they
might
have
but
any
possibility
to
have
their
sins
pardoned
;
how
would
they
prise
it
,
if
such
a
Messenger
were
sent
from
God
to
Hell-gates
to
call
there
and
to
cry
out
,
O
ye
damned
spirits
,
behold
a
message
from
the
Almighty
;
I
come
unto
you
from
him
,
and
this
is
the
message
to
let
you
know
,
That
there
is
a
possibility
upon
some
terms
(
that
God
will
require
)
that
your
sins
may
be
pardoned
,
and
you
delivered
from
that
dreadful
wrath
you
now
lie
under
?
How
would
the
damned
spirits
sing
and
rejoyce
,
and
look
about
them
to
attend
this
message
?
What
acclamations
would
there
be
in
Hell
in
the
mid'st
of
those
fiery
flames
?
What
holding
up
of
hands
and
rejoycing
would
there
be
to
hear
of
such
a
thing
,
that
there
is
a
possibility
on
any
terms
?
they
would
not
stand
to
enquire
what
the
terms
were
,
whether
hard
or
easie
;
they
would
answer
,
let
them
be
what
they
will
,
if
there
be
but
a
possibility
it
is
enough
,
thinking
every
one
it
might
be
he
:
Well
then
,
if
the
possibility
of
being
saved
,
would
be
received
with
such
joyfulness
by
the
damned
in
Hell
;
What
then
is
the
Possession
of
it
,
and
glorious
knowledge
of
it
to
a
soul
that
is
already
pardoned
,
if
they
would
all
cry
out
,
on
supposition
a
message
should
be
delivered
of
a
possibility
that
some
should
be
freed
from
Hell
,
and
have
their
sins
pardoned
?
They
would
all
cry
out
,
Oh
blessed
,
blessed
indeed
is
he
that
shall
have
his
sins
pardoned
,
and
be
delivered
from
Hell
!
if
they
would
give
this
testimony
,
let
us
give
it
much
more
;
Though
there
be
a
blessed
difference
between
their
condition
and
yours
,
yet
not
long
since
there
was
not
,
it
may
be
,
for
ought
you
know
,
some
of
them
might
go
to
Church
with
you
,
sit
in
the
same
Pew
,
and
hear
those
Sermons
of
the
Evil
of
Sin
,
which
now
they
are
gone
to
feel
,
and
are
shut
up
in
the
bottomless
pit
,
beyond
any
possibility
of
pardon
:
But
this
is
granted
to
you
all
that
are
before
the
Lord
this
day
,
In
the
Name
of
God
I
can
boldly
preach
this
unto
you
,
that
if
you
come
in
and
believe
,
there
is
a
possibility
,
yea
even
for
the
worst
of
all
,
they
may
come
in
and
be
pardoned
,
Now
if
the
damned
in
Hell
would
prise
it
so
high
,
if
there
were
a
possibility
for
them
to
be
pardoned
,
shall
not
you
prise
it
as
high
as
they
?
as
I
remember
in
setting
out
the
evil
of
sin
,
that
was
one
thing
that
aggravated
the
sin
of
men
above
the
Devils
,
that
the
Devils
believe
and
tremble
,
and
yet
some
men
will
not
do
so
much
as
the
Devils
;
so
now
I
say
,
if
there
were
but
a
possibility
of
pardon
to
the
damned
in
Hell
,
how
would
they
rejoyce
;
and
shall
not
you
rejoyce
more
than
the
damned
souls
in
Hell
would
?
Bethink
your selves
,
if
the
damned
souls
in
Hell
would
rejoyce
,
if
they
had
a
message
of
a
possibility
for
them
to
be
saved
;
me
thinks
you
should
not
be
quiet
,
if
you
find
not
the
same
workings
in
your
hearts
as
would
be
in
theirs
;
Shall
a
poor
Minister
be
forc't
to
say
,
there
is
less
hopes
to
prevail
with
you
than
if
he
were
to
preach
to
those
in
Hell
?
Shall
he
say
,
there
would
be
better
Auditors
in
Hell
than
are
here
?
God
forbid
it
should
be
so
,
that
there
should
be
more
stirring
in
Hell
(
if
they
might
but
here
of
a
probability
of
being
pardoned
)
than
there
is
with
you
,
if
your
hearts
are
not
stirr'd
at
the
hearing
of
this
blessed
Doctrine
of
the
Pardon
of
Sin
;
that
there
would
be
better
Auditors
in
Hell
than
you
are
,
whose
hearts
are
not
stirr'd
in
hearing
the
glorious
mysteries
of
the
Gospel
opened
,
how
a
sinner
may
come
to
get
the
pardon
of
his
sins
;
God
forbid
it
should
be
so
.
CHAP.
XIII
.
Of
Pardon
of
Sin
,
being
the
special
end
of
all
Gods
Ordinances
.
13.
Argument
.
FUrther
,
Blessed
is
he
that
hath
his
Iniquities
forgiven
,
because
forgiveness
of
sin
it
is
the
special
end
of
all
the
Ordinances
of
God
;
the
Ordinances
of
God
that
he
has
appointed
and
set
up
in
his
Church
,
attain
their
end
in
this
blessed
effect
,
in
the
forgiveness
of
sin
;
and
it
is
an
argument
their
is
much
blessedness
in
pardon
of
sin
,
because
those
precious
Ordinances
of
Christ
attain
their
special
ends
in
it
;
there
are
three
great
Ordinances
I
shall
instance
in
,
the
Word
,
Sacraments
,
and
Discipline
;
and
the
people
of
God
should
count
themselves
in
a
happy
condition
when
they
see
those
blessed
ends
wrought
on
them
,
which
God
hath
appointed
those
Ordinances
to
effect
.
1.
For
hearing
,
't
is
a
great
Ordinance
that
Christ
hath
appointed
,
When
he
ascended
on
high
he
gave
gifts
unto
men
;
upon
Christs
Triumphal
Ascension
to
God
the
Father
,
he
gave
this
great
gift
unto
his
Church
,
that
his
Church
should
have
Pastors
and
Teachers
;
which
by
the
way
,
argues
the
horrible
wickedness
of
those
that
slight
Pastors
and
Teachers
of
his
Church
;
because
it
is
part
of
the
glorious
gift
of
Christ
when
he
ascended
on
high
:
Well
,
did
Christ
ordain
Pastors
and
Teachers
for
the
preaching
the
Word
;
surely
it
is
for
some
great
end
and
purpose
that
he
hath
in
it
,
there
is
surely
some
great
glory
he
intends
to
reap
by
it
.
What
is
the
end
for
which
Christ
hath
set
up
this
great
Ordinance
?
2
Cor.
5.18
.
And
all
things
are
of
God
,
who
hath
reconciled
us
to
himself
,
and
hath
committed
to
us
the
Ministry
of
Reconciliation
.
Ministers
of
the
Word
are
Ministers
of
Reconciliation
that
God
hath
given
to
his
People
:
what
is
that
?
read
the
next
verse
,
to
wit
,
That
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
their
tresp●sses
unto
them
:
Now
then
,
there
is
a
word
of
Reconciliation
,
and
this
is
committed
unto
us
,
God
hath
appointed
that
we
should
have
this
Word
of
Reconciliation
to
convey
it
unto
you
;
What
is
this
?
to
wit
,
That
God
was
in
Christ
reconciling
the
World
unto
himself
,
not
imputing
their
sins
;
so
then
forgiveness
of
sin
is
the
end
of
this
Doctrine
of
Reconciliation
,
that
there
should
be
forgiveness
and
pardon
of
sin
to
poor
souls
in
and
through
Christ
Jesus
;
so
that
this
shews
the
great
scope
of
this
Ordinance
,
and
the
end
of
it
,
to
wit
,
forgiveness
of
sin
:
therefore
no
wonder
we
stick
in
this
Point
,
because
the
great
business
we
have
to
do
,
is
to
declare
the
Ministry
of
Reconciliation
,
when
a
Minister
is
about
that
,
he
is
about
the
work
that
God
hath
appointed
him
to
do
;
all
other
Doctrines
are
but
to
make
way
for
this
,
and
to
teach
people
how
to
walk
worthy
of
it
;
and
this
is
the
only
taking
Doctrine
to
all
those
that
God
hath
appointed
this
mercy
too
,
though
we
as
Ministers
of
Christ
preach
against
the
vanities
and
profits
of
this
world
;
but
this
is
not
the
main
thing
,
not
the
right
method
of
Preaching
to
work
upon
the
hearts
of
People
,
nor
the
great
end
of
Christs
Ascention
,
he
did
not
give
gifts
principally
for
these
things
,
but
that
men
should
be
able
to
reveal
the
great
Doctrine
of
Pardon
of
sin
:
Ministers
need
not
keep
a
stir
to
get
esteem
and
love
,
and
to
make
themselves
honourable
among
the
People
;
if
they
did
but
apply
themselves
to
Preach
this
great
Doctrine
God
hath
set
them
about
,
That
God
was
in
Christ
reconciling
the
world
unto
himself
not
imputing
their
sins
,
they
cannot
but
gain
honour
in
the
hearts
of
those
that
God
hath
appointed
this
mercy
too
;
(
Many
complain
they
want
respect
and
honour
,
let
them
take
pains
in
this
Doctrine
,
and
they
cannot
choose
but
they
must
get
honour
,
if
once
this
Word
of
Reconciliation
take
hold
on
any
mans
heart
by
Faith
and
Repentance
;
let
men
speak
against
such
a
Minister
never
so
much
,
say
what
they
will
of
him
,
)
his
heart
will
not
be
taken
off
from
him
,
but
will
be
ready
to
answer
as
the
poor
blind
man
did
the
Scribes
and
Pharisees
who
raised
on
Christ
,
Joh.
9.24
.
Saying
,
give
glory
to
God
;
but
we
know
this
man
is
a
sinner
:
He
answered
whether
he
be
a
sinner
or
no
,
I
know
not
;
One
thing
I
know
,
that
whereas
I
was
blind
,
now
I
see
,
be
it
was
that
opened
my
eyes
;
thus
he
answered
their
slander
:
and
so
when
others
clamour
against
a
Minister
,
and
speak
evil
of
them
,
that
soul
that
hath
his
eyes
opened
,
he
will
say
,
I
am
sure
God
hath
done
great
things
for
me
by
him
:
he
hath
shew'd
me
the
evil
of
sin
,
and
the
sad
condition
I
was
in
by
nature
,
and
he
hath
revealed
to
me
the
exceeding
riches
of
the
mercy
and
grace
of
God
,
and
my
soul
hath
sound
it
so
,
God
hath
come
to
my
soul
in
his
Preaching
:
Now
such
a
Ministry
as
this
will
certainly
ingage
the
hearts
of
people
to
them
;
't
is
not
the
man
so
much
as
Christ
in
the
man
,
and
this
is
the
end
of
our
Ministry
,
not
to
tell
this
or
that
conceit
or
story
,
but
to
shew
you
the
riches
of
the
grace
of
God
in
the
pardon
of
sin
,
and
the
Justification
of
your
Souls
through
Christ
Jesus
,
your
Acceptation
and
Reconciliation
through
him
,
this
is
the
first
Ordinance
.
2.
The
Sacraments
,
for
what
purpose
hath
Christ
ordained
them
?
the
main
end
for
which
they
were
ordained
is
for
Sealing
,
in
the
Supper
is
sealed
up
Gods
mercy
in
the
pardon
of
sin
,
Matth.
26
28.
Christ
tells
his
Disciples
,
The
Cup
is
the
blood
of
the
New
Testament
which
is
shed
for
many
for
the
Remission
of
Sin
;
as
if
Christ
had
said
,
this
is
the
great
Ordinance
to
seal
unto
People
the
pardon
of
their
sins
:
Brethren
,
the
King
does
not
use
to
set
his
Broad
Seal
to
trifles
and
toys
,
and
fancies
,
but
unto
things
of
great
concernment
and
consequence
,
they
must
be
such
that
shall
have
the
Broad
Seal
:
so
here
,
because
pardon
of
sin
is
such
a
blessed
thing
,
the
Broad
Seal
of
Heaven
is
ordained
to
seal
it
;
and
when
the
Sacrament
is
administred
rightly
,
it
is
no
other
but
the
Broad
Seal
of
Heaven
to
Seal
up
the
pardon
of
thy
sin
;
and
so
should
men
and
women
come
to
receive
the
Sacrament
,
they
should
think
this
day
is
a
sealing-day
;
as
in
Courts
of
Justice
they
have
their
Sealing-days
,
and
't
is
usually
said
,
such
a
day
is
a
Sealing-day
,
so
a
Sacrament
day
is
a
sealing-day
,
sealing
up
to
you
the
the
great
blessedness
of
forgiveness
of
sin
;
a
Soul
thinks
thus
,
I
am
a
poor
wretched
vile
sinner
before
the
Lord
,
woe
unto
me
;
thus
and
thus
have
I
done
,
woe
is
me
.
But
I
have
heard
of
the
riches
of
Gods
grace
in
pardoning
my
sin
;
and
this
day
God
calls
me
to
come
in
,
and
have
the
pardon
of
my
sin
sealed
with
the
Broad
Seal
of
Heaven
,
that
my
soul
may
be
assured
,
and
I
may
go
away
in
peace
,
and
be
comforted
and
quieted
in
the
great
business
that
lies
upon
me
,
those
sins
of
mine
that
have
so
grated
on
my
Conscience
,
and
for
which
I
have
had
dreadful
apprehensions
of
the
Clouds
of
Gods
displeasure
hanging
over
my
head
;
this
day
I
am
to
go
to
have
the
sealing
of
a
pardon
of
them
all
:
Thus
should
men
and
women
come
to
the
Sacrament
with
such
thoughts
upon
their
hearts
,
as
an
Ordinance
appointed
and
ordained
by
Christ
for
the
sealing
up
the
pardon
of
their
sins
.
3.
The
third
Ordinance
is
the
Ordinance
of
Discipline
,
whose
sins
soever
you
remit
they
are
remitted
,
Joh.
20.22
.
and
those
who
are
cast
out
of
the
Church
,
and
then
received
in
again
,
find
it
to
be
an
Ordinance
of
Christ
,
to
assure
them
of
remission
of
their
sins
.
It
casts
out
those
that
are
scandalous
,
and
when
they
repent
it
receives
them
in
again
,
and
thereby
assures
them
of
the
pardon
of
their
sins
.
A
Transition
to
the
Application
.
Having
done
with
the
Explication
,
if
you
would
run
over
and
make
some
recollection
of
what
has
bin
delivered
of
the
glorious
blessedness
of
this
mercy
of
forgiveness
of
sins
,
you
might
see
the
effects
following
thereupon
.
I
have
shew'd
you
the
abundant
grace
of
God
that
is
declared
in
the
forgiveness
of
sin
.
I
have
shew'd
you
the
many
mysteries
that
there
are
in
it
,
and
that
it
is
an
inlet
to
many
other
mercies
;
I
have
shewed
you
the
great
difficulties
it
passes
through
,
and
how
much
the
heart
of
God
the
Father
,
Son
,
and
Holy
Ghost
,
was
in
this
mercy
;
I
shewed
you
,
it
was
a
perfect
and
an
irrevocable
mercy
,
a
mercy
denyed
to
Angels
,
and
shewed
but
to
a
few
of
mankind
,
compared
to
those
that
are
past
by
;
I
have
shewed
,
it
is
a
mercy
,
the
very
possibility
of
it
would
make
the
damned
to
rejoyce
,
and
it
is
a
mercy
,
that
is
the
end
of
all
Ordinances
:
And
now
having
come
to
some
period
of
the
Explication
,
methinks
that
Scripture
comes
presently
into
my
mind
,
that
notable
place
in
Rom.
8.31
.
If
these
things
be
so
,
if
God
thus
gloriously
appear
,
in
the
riches
of
his
grace
for
the
pardon
of
sin
;
What
shall
we
then
say
to
these
things
?
the
Apostle
after
he
had
spent
some
time
in
opening
the
Doctrine
of
free
Justification
,
for
the
working
it
upon
the
heart
of
the
Romans
,
and
his
own
heart
too
,
says
,
What
shall
we
say
to
these
things
?
the
holy
Apostle
stood
as
a
man
amazed
at
the
wonderful
richness
of
the
grace
of
God
in
pardoning
of
sin
;
in
the
verse
before
,
having
said
,
Moreover
,
whom
he
did
predestinate
them
he
called
,
and
whom
he
called
,
them
he
justified
;
and
whom
he
justified
,
them
he
also
glorified
:
And
having
spoken
much
to
the
point
of
Justification
in
this
Chapter
,
he
concludes
at
vers.
31.
Now
what
shall
we
say
to
those
things
?
as
if
he
had
said
,
Lord
,
how
does
thy
glory
appear
in
the
Justification
of
a
sinner
,
and
pardoning
his
sin
through
Jesus
Christ
?
that
we
cannot
but
stand
amazed
at
the
greatness
of
thy
glory
appearing
herein
!
that
we
know
not
what
to
say
,
there
is
so
much
of
thy
glorious
grace
appears
,
that
our
mouths
are
stopped
;
What
shall
we
say
to
these
things
?
So
now
,
after
we
have
heard
of
these
glorious
things
,
of
the
glorious
Revelation
of
the
grace
of
God
in
and
through
his
Son
,
working
in
such
a
glorious
and
mysterious
way
of
godliness
for
the
justifying
of
a
sinner
,
and
pardoning
of
his
sin
;
if
we
could
now
sit
down
as
men
and
women
amazed
and
astonished
,
as
having
our
hearts
so
fill'd
with
the
glory
of
these
things
,
as
being
not
able
to
express
our selves
,
but
even
sit
down
amazed
at
the
brightness
of
the
glory
of
them
;
it
would
be
an
excellent
fruit
of
our
attendance
in
hearing
those
things
,
we
should
sanctifie
the
Name
of
God
in
it
;
and
t'
would
be
very
happy
for
us
;
but
if
not
while
we
are
here
together
,
yet
,
get
into
your
Closets
,
and
look
into
this
mystery
of
godliness
,
and
recollect
what
you
can
of
that
which
you
have
heard
;
and
let
this
consideration
lie
warm
upon
your
hearts
and
thoughts
:
O
Lord
!
what
shall
we
say
to
these
things
?
that
God
should
have
such
thoughts
of
such
mercy
and
grace
in
the
pardon
of
sin
,
as
we
have
heard
;
What
shall
we
say
to
it
?
and
though
for
the
present
your
hearts
be
not
able
to
express
more
,
yet
by
meditation
;
sure
the
fire
will
kindle
,
and
bring
forth
some
admirable
expressions
in
glorifying
the
Name
of
God
,
or
in
singing
some
Psalm
to
his
praise
,
or
in
doubbling
and
trebbling
that
blessed
acclamation
with
the
heavenly
Host
,
Luk.
2.14
.
Glory
to
God
in
the
Highest
,
on
Earth
peace
,
good
will
towards
men
;
O
here
is
the
good
will
of
God
towards
poor
wretched
vile
men
;
Glory
be
to
God
in
the
Highest
;
Lord
,
What
is
man
that
thou
should'st
be
so
mindful
of
him
?
thou
hast
made
him
a
little
lower
than
the
Angels
;
nay
,
as
you
have
heard
this
day
,
God
has
set
him
above
those
Angels
that
sinned
against
him
;
Christ
would
not
shew
mercy
to
them
,
they
could
not
be
pardoned
;
this
is
for
poor
sinners
in
the
world
,
a
generation
of
those
that
seek
him
,
that
have
this
great
mercy
of
pardon
and
forgiveness
of
sin
revealed
to
them
;
What
shall
we
say
to
these
things
?
the
Apostles
expression
may
help
us
to
make
way
to
the
Application
,
and
as
I
have
told
you
we
should
sanctifie
the
Name
of
God
,
in
standing
amazed
at
the
wonderful
grace
of
God
that
gloriously
appears
in
the
Justification
of
a
sinner
,
as
we
have
opened
in
many
Particulars
.
And
now
we
have
many
things
to
say
in
the
Application
of
these
things
,
for
the
answer
to
that
question
,
What
shall
we
say
to
these
things
?
attend
in
the
fear
of
God
,
and
you
shall
hear
in
the
Application
what
shall
be
said
to
those
things
,
you
have
heard
in
the
former
Doctrine
.
CHAP.
XIV
.
Of
the
Dishonour
that
is
done
by
Men
to
the
Pardoning
Grace
of
God
by
slighting
of
it
.
FIrst
,
this
we
have
to
say
to
those
things
,
Surely
if
the
Pardon
of
Sin
be
so
great
a
mercy
as
you
have
heard
,
and
that
there
is
such
a
wonderful
work
of
God
in
it
;
then
it
must
needs
be
a
horrible
and
vile
thing
to
sin
against
this
grace
that
the
heart
of
God
is
so
much
in
;
to
dishonour
this
great
work
of
God
must
needs
be
a
very
vile
and
horrible
thing
:
And
this
hath
been
my
intention
,
my
very
plot
,
as
to
set
forth
the
greatness
of
the
grace
of
God
in
the
mercy
of
forgiveness
;
so
also
to
keep
you
from
sinning
against
this
grace
.
If
he
be
blessed
upon
whom
such
a
great
and
glorious
work
of
God
is
wrought
in
forgiveness
of
sin
;
then
it
must
needs
be
a
most
horrible
and
dreadful
thing
for
any
man
or
woman
to
sin
against
this
grace
of
God
;
and
horrible
to
dishonour
such
a
great
work
of
God
as
this
is
.
Quest.
But
who
are
they
that
dishonour
this
great
work
of
God
?
or
how
many
wayes
may
we
be
guilty
in
sinning
against
this
great
mercy
of
God
in
forgiveness
of
sin
?
I
shall
shew
first
who
they
be
that
cast
dishonour
on
this
great
work
of
God
;
and
Secondly
,
Shew
the
greatness
of
the
sin
,
what
a
dangerous
thing
it
is
to
sin
against
this
great
work
of
God
in
pardoning
sin
.
Answ.
1.
First
,
They
sin
against
this
great
work
of
God
in
pardoning
sin
that
are
altogether
careless
,
who
little
or
nothing
mind
it
,
or
scarce
spend
any
time
about
it
:
there
are
a
generation
of
men
and
women
in
the
world
,
that
have
sin
and
guilt
enough
upon
their
spirits
,
yet
they
scarce
ever
call
to
mind
,
or
question
what
are
the
terms
between
God
and
their
own
Souls
,
how
things
stand
between
God
and
them
?
what
God
hath
to
charge
them
withal
?
whether
God
hath
any
thing
against
them
,
yea
or
no
?
How
few
of
you
now
this
morning
that
are
come
into
the
presence
of
God
,
have
had
your
thoughts
working
thus
?
O
my
soul
how
is
it
with
thee
?
How
does
matters
stand
betwixt
God
and
thee
?
What
guilt
is
it
thou
hast
upon
thy
Spirit
?
What
hath
Divine
Justice
to
charge
thee
withal
?
Conscience
speak
freely
and
fully
:
What
is
there
in
Heaven
against
me
?
Is
there
any
thing
upon
Record
that
I
am
charg'd
withal
?
How
is
it
between
God
and
me
?
O
what
strangers
are
most
men
unto
such
thoughts
as
these
!
but
go
on
in
a
sleepy
,
secure
,
and
dead
hearted
way
,
either
they
believe
there
is
no
guilt
at
all
upon
their
spirits
,
or
no
great
evil
in
that
guilt
,
or
else
think
't
is
no
great
matter
for
God
to
pardon
;
you
are
very
solicitous
for
the
flesh
,
what
you
shall
eat
and
drink
,
and
what
you
shall
put
on
;
and
for
your
Estates
,
how
to
get
and
increase
in
the
world
:
But
to
make
up
the
Records
between
God
and
your
Souls
,
to
get
them
discharg'd
,
and
the
Records
of
Heaven
cancell'd
that
are
against
you
:
O
how
seldom
do
these
things
take
up
your
thoughts
?
know
you
that
are
of
such
careless
spirits
about
this
great
matter
of
pardon
of
sin
,
that
it
is
a
great
aggravation
of
your
sin
,
that
you
are
so
careless
about
that
great
work
of
God
in
pardoning
sin
,
you
are
careless
and
spend
but
a
few
thoughts
about
that
;
that
hath
(
as
I
may
so
speak
with
holy
reverence
)
taken
up
the
heart
of
the
infinite
God
from
all
eternity
:
certainly
,
there
is
not
any
in
the
world
,
not
any
of
the
works
of
God
towards
his
creatures
hath
taken
up
the
thoughts
and
heart
of
God
so
much
as
this
one
work
of
the
pardon
of
sin
,
&
yet
your
thoughts
are
not
taken
up
with
it
,
you
little
mind
it
:
certainly
there
is
a
great
disproportion
between
your
thoughts
and
Gods
;
whereas
those
that
are
godly
,
should
labour
to
work
as
God
works
;
and
those
things
that
hath
taken
up
the
heart
of
God
,
should
take
up
their
hearts
;
whereas
those
things
that
are
even
unworthy
of
an
immortal
Soul
take
up
your
thoughts
,
and
those
objects
that
take
up
the
thoughts
&
heart
of
God
about
pardoning
sin
,
your
own
Consciences
can
tell
you
is
very
little
in
your
thoughts
and
hearts
:
Certainly
my
Brethren
,
were
the
thoughts
of
men
and
women
taken
up
about
this
serious
and
great
business
of
getting
pardon
of
their
sin
,
it
would
prevent
and
cure
them
of
thousands
of
other
vain
,
slight
,
foolish
and
wicked
thoughts
;
there
are
,
I
suppose
,
many
of
you
begin
to
be
sensible
of
sin
,
and
of
the
base
wandring
,
filthy
,
unclean
,
and
wicked
thoughts
of
your
hearts
;
and
you
say
,
O
that
we
could
but
help
our selves
against
these
wandring
,
vile
and
wicked
thoughts
;
surely
this
would
be
a
great
help
,
if
you
would
get
your
thoughts
possest
with
serious
subjects
,
it
would
have
a
great
deal
of
waight
in
it
,
to
help
you
against
those
light
and
vain
things
your
thoughts
work
about
.
Now
of
all
subjects
in
the
world
,
this
is
the
most
serious
about
the
grace
of
God
;
How
his
infinite
wisdom
hath
wrought
to
reconcile
himself
to
your
souls
,
in
the
bringing
about
the
pardon
of
sin
,
and
making
peace
between
himself
and
the
Children
of
men
.
Now
if
you
would
take
up
your
thoughts
about
the
great
business
of
getting
pardon
of
your
sins
,
it
would
take
off
your
thoughts
from
other
things
:
Suppose
a
man
have
a
vain
,
slight
,
wandering
,
foolish
heart
;
yet
if
he
were
condemned
to
die
some
dreadful
tormenting
death
,
his
thoughts
would
quickly
be
taken
off
from
other
things
,
and
taken
up
about
using
means
;
if
there
were
any
possibility
to
deliver
himself
from
death
;
Jerom
in
one
of
his
Epistles
hath
this
Relation
of
one
that
was
troubled
with
vile
thoughts
,
and
he
,
that
he
complained
unto
had
this
device
,
I
name
it
not
to
approve
it
,
but
he
had
this
device
,
he
brought
the
man
to
have
a
charge
of
a
crime
laid
against
him
,
and
caused
him
to
be
brought
before
a
Judge
,
and
put
into
Prison
,
and
afterwards
he
came
to
him
,
and
askt
him
,
How
is
it
now
with
you
?
Does
your
vain
thoughts
still
abide
with
you
as
they
were
wont
to
do
?
he
gave
him
this
answer
,
says
he
,
I
cannot
live
,
and
what
shall
I
now
think
of
Uncleanness
and
Fornication
?
I
am
in
danger
of
my
life
,
and
I
have
now
no
time
to
think
of
such
things
;
and
that
help't
and
cured
his
thoughts
:
from
this
we
may
see
,
that
if
a
soul
was
possest
of
the
evil
of
sin
,
and
the
danger
of
condemnation
,
the
necessity
and
great
consequence
of
a
pardon
;
what
a
mighty
means
would
it
be
to
take
off
your
thoughts
from
other
things
,
and
turn
them
upon
this
;
and
certainly
,
who
ever
you
are
,
whose
thoughts
are
not
mightily
taken
up
about
this
great
subject
of
the
pardon
of
your
sins
,
you
take
the
name
of
God
in
vain
,
and
do
not
sanctifie
him
in
this
great
work
of
his
;
and
know
this
,
you
that
spend
your
days
sleeping
in
security
,
your
damnation
sleeps
and
slumbers
not
;
and
until
your
sin
be
pardoned
,
the
infinite
justice
of
God
is
working
your
doom
,
for
the
full
satisfaction
of
it
,
that
is
the
first
thing
they
dishonour
God
that
go
on
in
secure
courses
without
minding
such
a
great
thing
as
the
pardon
of
sin
is
.
Secondly
,
Others
dishonour
God
,
who
in
stead
of
making
it
their
great
business
in
this
world
to
get
their
sin
pardoned
,
they
make
it
their
great
work
to
increase
the
guilt
of
sin
,
by
heaping
up
more
and
more
guilt
and
so
make
the
flame
greater
,
and
add
to
it
continually
;
you
would
think
it
a
very
unreasonable
and
desperate
thing
in
a
man
,
that
being
condemn'd
to
some
grievous
and
dreadful
death
,
yet
there
being
a
pardon
propounded
,
and
some
possibility
of
it
,
and
a
friend
for
this
very
end
get
a
Reprieval
of
the
King
for
two
or
three
days
,
that
he
might
have
time
to
sue
out
his
Pardon
;
suppose
such
a
thing
:
Now
then
,
if
this
man
in
this
time
of
Reprieval
that
is
given
for
this
very
end
,
to
seek
a
Pardon
,
should
call
for
good
cheer
and
musick
,
merriment
and
sporting
,
and
not
only
so
,
but
fall
into
railing
against
the
Prince
,
increase
his
guilt
,
and
provoke
the
Prince
more
and
more
against
him
;
Would
not
every
man
say
,
this
man
is
worthy
of
the
greatest
extream
tormentingest
death
that
could
be
devised
?
Nay
,
I
suppose
,
should
you
hear
of
such
an
one
condemn'd
to
die
,
and
had
his
life
given
him
for
this
very
end
,
you
would
think
,
surely
this
man
will
spend
these
days
in
another
manner
than
ever
he
spent
his
time
before
:
you
that
would
think
so
of
such
a
man
,
it
may
be
some
of
you
,
before
the
Lord
this
day
,
are
guilty
of
the
same
evil
,
for
this
is
a
certain
truth
,
that
all
the
men
in
the
world
have
been
condemn'd
to
eternal
death
,
and
all
the
time
of
your
life
is
given
you
for
this
very
end
,
a
few
days
that
God
gives
you
for
this
very
purpose
,
meerly
that
you
might
have
a
little
liberty
to
sue
out
your
pardon
,
and
make
up
your
peace
with
God
:
O
that
men
and
women
would
but
understand
this
,
what
they
live
for
,
that
all
the
time
of
their
lives
is
given
them
to
make
up
their
peace
with
God
;
you
are
to
know
it
is
given
for
this
end
,
meerly
as
a
Malefactor
hath
a
Reprieve
to
get
his
Pardon
;
this
is
your
very
condition
,
you
stand
before
the
Lord
guilty
of
eternal
death
,
but
God
in
his
patience
and
long-sufferance
gives
you
a
few
days
to
live
to
sue
out
your
Pardon
,
and
if
you
let
this
time
slip
,
and
these
days
be
gone
,
I
profess
to
you
this
day
,
before
the
Lord
,
that
mercy
it self
shall
never
save
you
;
I
would
but
know
of
many
of
you
,
how
you
spend
these
days
?
you
are
not
certain
of
one
day
,
it
may
be
not
an
hour
;
Do
you
spend
these
days
in
making
it
the
great
business
and
work
of
your
Souls
to
sue
out
a
Pardon
?
Let
me
speak
to
you
,
and
O
that
you
would
speak
it
in
secret
between
God
and
your
own
Souls
,
and
that
you
would
answer
in
the
Name
of
God
every
soul
present
,
to
this
Question
,
Soul
hast
thou
made
it
the
great
work
and
business
of
thy
life
,
above
all
things
in
the
world
,
to
sue
out
thy
Pardon
,
and
seek
for
Reconciliation
with
thy
God
,
and
a
discharge
of
thy
sins
?
I
verily
fear
that
many
of
you
that
hear
me
this
day
,
if
we
could
but
hear
Conscience
speak
,
would
answer
,
What
?
I
make
it
the
great
work
and
business
of
my
life
to
sue
out
a
Pardon
,
God
knows
it
hath
been
the
great
work
and
business
of
my
life
to
increase
my
guilt
;
there
is
not
a
day
goes
over
my
head
,
but
I
have
brought
more
guilt
upon
my self
by
wicked
Oaths
,
taking
Gods
Name
in
vain
,
neglecting
his
Worship
,
abusing
of
his
creatures
,
perhaps
by
drunkenness
or
uncleanness
;
methinks
your
Consciences
might
misgive
you
,
when
you
are
so
far
from
making
it
the
great
business
of
your
lives
to
sue
for
pardon
,
that
you
make
it
your
great
work
to
encrease
your
guilt
;
Dost
thou
think
ever
to
get
pardon
of
thy
sin
,
so
long
as
thou
goest
on
to
encrease
thy
guilt
,
and
make
thy self
more
vile
?
the
lives
of
many
people
are
such
in
a
course
of
wickedness
,
that
it
bespeaks
them
that
either
they
are
resolved
to
perish
eternally
in
their
sin
,
or
else
to
make
it
to
be
as
great
a
burden
to
the
mercy
of
God
as
can
be
in
the
pardoning
of
their
sin
;
if
it
be
so
mighty
a
work
of
God
to
pardon
sin
,
observe
what
I
say
;
it
follows
from
the
point
wherein
I
opened
the
wonderful
work
of
God
in
pardoning
any
one
sin
;
think
thus
,
Is
it
so
great
a
work
of
God
to
pardon
one
sin
?
Shall
I
go
on
then
to
add
sin
unto
sin
to
make
the
work
greater
?
Friend
,
if
God
pardon
but
one
sin
in
thought
that
thou
hast
been
guilty
of
in
all
thy
life
,
it
would
be
a
work
that
would
yield
thee
matter
of
praise
to
all
eternity
;
and
wilt
thou
be
so
desperate
then
as
to
add
sin
unto
sin
?
As
suppose
a
man
had
some
grievous
disease
,
and
it
would
be
the
strangest
work
to
cure
him
that
ever
was
wrought
since
the
Earth
and
Heavens
were
made
,
if
this
man
should
go
on
by
intemperate
courses
,
to
increase
the
malignity
and
venom
of
it
day
by
day
more
and
more
;
what
a
desperate
thing
would
this
be
esteemed
in
him
,
especially
if
he
were
in
a
possibility
of
cure
;
yea
,
and
perhaps
he
could
tell
others
,
that
there
is
some
possibility
,
and
yet
he
goes
on
to
encrease
the
malignity
more
and
more
;
how
would
every
one
think
this
mans
courses
unreasonable
?
O
that
we
would
consider
of
the
unreasonableness
of
the
dealings
of
men
with
God
;
men
are
ashamed
to
be
unreasonable
in
their
dealings
with
men
,
but
in
their
dealings
with
God
,
they
are
as
unreasonable
as
can
be
imagined
;
you
are
guilty
of
many
sins
,
have
you
hope
to
be
forgiven
,
yes
,
you
will
say
,
you
have
hope
;
have
you
hope
?
if
God
deliver
you
from
any
of
your
sins
,
he
must
do
such
a
work
as
is
greater
than
the
making
of
Heaven
and
Earth
;
what
do
you
then
to
encrease
your
sin
,
when
it
is
so
great
a
work
to
pardon
your
sin
:
O!
the
horrible
wickedness
of
men
and
women
to
increase
their
sin
,
Josh.
22.17
.
I
may
allude
unto
it
,
and
it
is
an
argument
of
great
force
,
Is
the
iniquity
of
Peor
too
little
,
from
which
we
are
not
cleansed
to
this
day
?
so
I
may
say
to
sinners
going
on
in
their
sins
;
Is
the
iniquity
of
Peor
too
little
,
from
which
you
are
not
cleansed
to
this
day
?
What
,
is
the
iniquity
of
your
youth
too
little
that
you
committed
,
and
mispent
your
time
when
you
were
Prentice
,
or
lived
in
such
and
such
a
family
?
Is
that
sin
too
little
to
magnifie
the
grace
of
God
in
pardoning
of
it
,
but
that
you
must
add
more
and
more
unto
it
,
as
if
you
would
tempt
God
to
try
and
see
whether
God
would
extend
his
mercy
further
and
further
?
we
tell
you
in
the
Name
of
God
,
and
say
to
you
,
the
sins
you
have
committed
already
are
so
grievous
,
that
it
must
needs
be
a
wonderful
work
of
God
to
forgive
them
;
and
what
,
must
you
needs
add
more
and
more
,
and
tempt
God
to
extend
his
mercy
further
?
Take
heed
of
tempting
God
to
extend
his
mercy
further
,
for
though
God
may
be
pleased
to
extend
his
mercy
thus
far
;
Who
shall
prescribe
God
how
far
he
shall
go
?
Who
can
tell
but
that
the
thoughts
of
God
towards
thee
are
thus
,
that
he
will
go
thus
far
to
pardon
thee
,
but
if
thou
go
on
in
sin
,
who
can
tell
whether
he
will
go
on
to
pardon
further
?
'T
is
true
,
when
God
comes
to
pardon
,
he
will
do
them
all
away
;
but
know
thou
that
goest
on
to
increase
the
guilt
of
thy
sin
,
thou
may'st
find
it
,
as
many
thousands
have
found
it
a
mighty
hard
thing
,
which
hath
cost
them
much
anguish
and
distress
of
spirit
,
to
get
the
pardon
of
their
sin
sealed
in
the
Court
of
Conscience
,
though
it
was
sealed
before
in
Heaven
;
O
the
anguish
of
spirit
it
hath
cost
them
!
and
dost
thou
still
go
on
to
heap
up
more
and
more
sin
,
as
if
the
pardon
of
thy
sin
was
nothing
?
there
is
a
great
deal
of
reason
in
this
,
to
cry
to
sinners
to
stop
in
the
course
of
sin
;
for
thou
hast
gone
on
enough
already
,
go
no
further
,
that
's
a
second
abuse
of
the
mercy
of
God
in
pardoning
sin
.
Thirdly
,
They
abuse
the
mercy
of
God
that
have
extream
slight
thoughts
of
pardon
of
sin
,
that
think
to
have
it
at
any
time
,
when
they
will
,
't
is
but
repenting
;
as
it
was
said
of
Lewis
the
xith
,
King
of
France
,
That
he
wore
a
Crusifix
in
his
Hat
,
and
when
he
had
committed
a
sin
,
it
was
but
taking
it
down
and
kissing
of
it
,
and
all
was
well
again
,
so
many
Idolatrous
Papists
,
they
have
as
slight
thoughts
of
pardon
of
sin
as
can
be
,
if
they
commit
a
sin
,
they
make
no
more
of
it
,
but
go
to
a
Priest
to
shrieve
them
,
or
kneel
before
a
Crucifix
and
knock
their
breast
,
which
is
a
thing
soon
done
,
and
all
's
well
again
;
certainly
't
is
a
great
dishonour
to
God
,
for
any
man
to
have
slight
thoughts
of
the
pardon
of
sin
:
It
is
such
a
work
as
if
ever
any
thing
put
God
to
it
(
as
I
may
say
)
to
pardon
sin
,
and
yet
to
salve
his
Justice
,
it
was
this
work
;
and
certainly
,
if
ever
God
have
love
to
thee
,
thou
wilt
change
thy
thoughts
about
this
;
and
certainly
,
the
slight
thoughts
men
have
about
this
,
is
the
cause
many
times
why
they
are
held
so
long
under
the
spirit
of
bondage
;
when
God
begins
to
work
upon
them
,
and
stirs
the
Conscience
,
and
lays
the
guilt
of
sin
home
upon
it
:
how
long
are
they
before
they
can
have
any
assurance
of
pardon
?
and
in
just
judgment
it
is
so
,
because
they
had
slight
thoughts
before
of
the
pardon
of
sin
.
I
remember
it
is
storied
of
Pompey
,
when
one
of
his
Captains
came
to
him
,
and
told
him
he
wanted
men
;
says
he
,
I
can
but
stamp
my
foot
upon
the
ground
and
bring
forth
so
many
men
presently
;
but
when
the
Enemy
came
,
this
Captain
came
to
him
again
,
and
said
,
where
's
your
men
now
;
but
then
he
could
not
get
them
when
he
was
in
distress
and
had
great
need
of
them
;
as
many
think
they
can
do
great
things
with
a
word
speaking
,
as
if
all
must
be
at
their
beck
presently
,
but
when
they
come
to
it
,
they
fail
and
find
it
otherwise
;
so
many
make
it
a
small
matter
to
get
pardon
of
sin
,
they
think
to
do
it
with
a
Lord
have
mercy
upon
us
,
at
their
death-bed
,
or
the
like
;
but
when
they
come
to
it
indeed
,
God
makes
them
to
know
,
It
is
the
greatest
business
that
ever
they
had
to
do
in
,
in
all
their
lives
;
there
is
nothing
that
God
is
so
jealous
of
as
his
honour
,
and
specially
about
this
great
work
,
and
certainly
,
were
it
not
that
God
is
very
jealous
of
his
honour
,
and
would
cure
the
slight
thoughts
that
men
have
of
this
great
work
;
there
needs
never
be
so
much
humiliation
and
workings
of
the
spirit
of
bondage
;
and
certainly
,
did
we
but
know
the
greatness
of
this
work
,
how
would
sinners
snatch
at
any
opportunity
or
hint
of
Gods
favour
appearing
to
them
?
they
would
do
as
the
servants
of
Benhadad
,
1
King
.
20.33
.
diligently
observe
if
any
thing
would
come
from
him
,
and
hastily
catch
at
it
,
they
watched
that
if
any
thing
did
come
from
him
,
that
did
make
any
way
to
that
which
they
sought
after
,
and
did
hastily
catch
at
it
;
so
,
did
a
soul
understand
the
pardon
of
sin
,
what
a
great
work
it
is
,
he
would
be
so
far
from
having
slight
thoughts
of
it
,
that
he
would
come
cloath'd
in
Sackcloath
,
and
every
Sermon
would
be
watching
and
enquiring
,
what
hath
God
spoke
any
word
to
my
soul
or
no
?
And
if
any
word
fall
from
a
Minister
concerning
this
great
business
,
such
a
soul
would
catch
greedily
at
it
,
and
lose
no
opportunity
to
imbrace
it
,
Psal.
32.
is
very
remarkable
to
this
purpose
,
David
found
it
a
very
hard
thing
to
get
pardon
of
his
own
sin
,
vers.
4.
and
he
acknowledged
it
,
and
God
forgave
him
,
vers.
5.
what
follows
?
vers.
6.
For
this
shall
every
man
that
is
godly
pray
unto
thee
in
a
time
when
thou
may'st
be
found
;
as
if
David
in
this
language
spake
thus
,
O
all
you
poor
sinners
,
that
sin
against
God
,
think
it
an
easie
matter
to
get
pardon
of
sin
;
know
,
I
have
found
it
otherwise
,
it
cost
me
dear
before
I
could
get
assurance
of
pardon
;
and
therefore
for
this
cause
let
every
one
that
is
acquainted
with
the
ways
of
God
,
seek
to
God
in
due
time
,
and
not
put
it
off
from
time
to
time
,
for
the
business
is
not
so
slight
to
put
it
off
:
many
abuse
the
example
of
David
,
and
think
because
he
sinned
,
they
may
take
liberty
to
sin
,
but
they
consider
not
what
abundance
of
sorrow
it
cost
him
to
get
his
pardon
;
it
cost
him
so
much
as
that
he
tells
them
,
for
this
cause
every
one
shall
seek
God
in
due
time
:
many
think
they
may
put
it
off
till
any
time
;
but
mark
what
David
says
,
For
this
cause
every
man
that
is
godly
shall
seek
thee
in
a
time
when
thou
may'st
be
found
;
he
does
not
say
,
I
have
found
mercy
in
the
pardoning
of
my
great
sins
,
and
for
this
cause
men
shall
be
bold
to
put
it
off
to
any
time
;
no
,
but
for
this
cause
those
that
are
godly
,
and
have
any
acquaintance
in
the
wayes
of
God
,
will
seek
God
in
a
time
that
he
may
be
found
;
and
if
those
that
are
godly
,
that
have
sin
pardoned
in
the
Court
of
heaven
,
find
so
hard
a
matter
of
it
to
get
it
pardoned
in
their
own
Consciences
;
how
does
it
concern
thee
that
perhaps
hast
thy
sin
neither
pardoned
in
the
Court
of
Heaven
,
nor
in
thy
own
Conscience
,
But
art
in
the
gall
of
bitterness
and
bond
of
iniquity
,
how
concerns
it
thee
to
look
to
it
?
that
is
a
third
sort
that
abuse
the
mercy
of
God
in
having
slight
thoughts
of
the
pardon
of
sin
.
Fourthly
,
Those
that
seek
for
pardon
but
are
unsensible
of
the
greatness
of
the
work
of
God
in
pardoning
,
they
do
not
put
it
off
,
but
seek
it
for
the
present
,
but
how
?
with
extream
unsensibleness
;
they
do
not
come
before
God
with
brokenness
,
trouble
and
contrition
of
spirit
in
seeking
after
pardon
of
sin
;
many
they
repeat
of
their
sins
before
God
,
and
have
a
gift
of
Prayer
;
it
is
that
which
would
make
a
mans
heart
to
tremble
,
to
consider
how
many
have
a
great
gift
in
Prayer
,
and
will
be
praying
half
an
hour
,
and
will
repeat
abundance
of
their
sins
,
make
Catalogues
,
and
tell
large
stories
of
their
sins
,
bring
in
all
the
aggravations
against
them
for
their
sins
;
judge
themselves
,
and
speak
mighty
words
against
themselves
for
their
sins
,
and
yet
all
this
while
,
God
knows
with
a
desperate
,
dull
,
dead
and
sensless
heart
for
their
sins
;
it
may
be
others
that
joyn
with
them
,
their
hearts
are
broken
with
their
expressions
,
and
yet
in
the
mean
time
thy
Conscience
may
tell
thee
,
thy
heart
is
desperately
hard
before
God
,
and
not
sensible
at
all
of
what
thou
speakest
;
thou
wer
't
putting
up
Petitions
to
God
,
and
yet
with
as
dull
and
senseless
a
spirit
,
as
if
thou
wer
't
speaking
of
a
matter
of
no
consequence
at
all
;
this
is
a
high
degree
of
taking
the
blessed
Name
of
God
in
vain
;
for
we
are
to
know
,
the
Name
of
God
in
forgiveness
of
sin
is
a
most
glorious
Name
,
and
we
had
need
to
take
heed
how
we
speak
to
God
in
this
business
,
that
we
take
not
his
Name
in
vain
,
for
he
will
not
hold
him
guiltless
that
takes
his
Name
in
vain
;
we
had
need
to
look
to
the
sanctifying
of
Gods
Name
in
this
thing
:
Many
a
man
will
think
it
of
himself
,
that
to
swear
and
blaspheme
is
a
taking
of
the
Name
of
God
in
vain
;
and
why
is
it
so
?
because
it
is
a
sin
against
the
3d
Commandment
,
Thou
shalt
not
take
the
Name
of
thy
God
in
vain
,
&c.
for
my
part
I
cannot
but
think
that
to
make
large
Confessions
of
sin
,
and
yet
with
a
sensless
dead
heart
,
is
a
high
degree
of
taking
the
Name
of
God
in
vain
;
(
mistake
me
not
,
if
thy
heart
be
sensible
of
thy
unsensibleness
,
thou
art
not
of
those
that
take
the
Name
of
God
in
vain
;
God
accepts
of
this
,
it
is
the
rational
part
of
the
soul
that
is
taken
with
this
,
and
this
is
pleasing
to
him
,
though
thou
canst
not
bring
the
sensitive
part
of
the
soul
up
to
this
thing
;
but
I
speak
it
of
those
that
have
got
a
formality
in
crying
and
confessing
of
their
sins
,
and
yet
are
unsensible
of
them
;
yea
,
it
may
be
,
glory
in
this
,
that
they
can
in
the
Church
thus
speak
of
their
sins
,
and
have
such
expressions
before
the
Lord
;
take
heed
of
this
,
if
you
would
shew
your
parts
and
abilities
,
let
it
be
in
something
else
,
and
not
to
come
before
the
holy
God
;
and
before
others
in
a
holy
duty
to
vent
your
parts
and
abilities
there
:
it
is
a
dangerous
thing
for
any
to
meddle
so
in
this
kind
,
Heb.
9.22
.
as
he
says
there
,
without
shedding
of
blood
there
is
no
remission
;
so
I
may
say
without
the
blood
of
thy
heart
,
without
the
bleeding
of
thy
heart
there
is
no
remission
,
or
at
least
a
being
sensible
of
thy
unsensibleness
;
if
thou
can'st
not
mourn
then
mourn
that
thou
can'st
not
mourn
,
be
sensible
of
thy
unsensibleness
,
and
then
God
may
accept
of
thee
;
but
otherwise
without
this
kind
of
blood
there
is
no
remission
;
that
is
to
sanctifie
the
Name
of
God
,
consider
this
note
,
it
may
be
of
use
many
ways
,
that
is
,
to
sanctifie
the
Name
of
God
,
when
there
comes
to
be
in
my
heart
a
disposition
sutable
to
the
work
of
God
I
have
to
deal
withal
;
sutable
to
the
manifestation
of
God
in
that
thing
I
have
to
deal
with
God
in
:
if
any
ask
,
What
is
it
to
sanctifie
Gods
Name
,
I
would
answer
thus
;
To
sanctifie
Gods
Name
in
any
thing
,
it
is
to
labour
to
get
an
answerable
disposition
to
that
thing
that
I
have
to
deal
with
God
in
;
when
I
am
to
deal
with
God
in
any
work
,
according
to
that
work
I
must
have
a
disposition
in
my
heart
sutable
to
it
;
as
to
instance
,
I
sanctifie
Gods
Name
in
Prayer
,
when
I
speak
of
Gods
glorious
Attributes
and
Titles
then
,
when
there
is
an
answerable
disposition
in
my
heart
to
those
glorious
Titles
that
I
speak
of
;
so
I
sanctifie
Gods
Name
when
I
confess
my
sin
before
God
the
Judge
of
all
the
World
,
in
having
an
answerable
disposition
in
my
heart
sutable
to
this
Judge
;
and
then
I
sanctifie
Gods
Name
in
seeking
pardon
of
sin
,
when
I
have
an
answerable
disposition
in
my
heart
to
the
greatness
of
the
work
of
God
in
pardoning
sin
;
therefore
all
of
you
must
be
careful
,
when
you
intreat
God
to
pardon
sin
,
to
intreat
him
also
to
sanctifie
his
Name
;
How
is
that
?
intreat
God
to
manifest
that
glorious
work
to
your
souls
,
and
then
labour
to
get
your
hearts
into
an
answerable
disposition
sutable
to
that
great
work
;
you
that
go
to
God
every
day
in
seeking
pardon
of
sin
;
have
you
been
apprehensive
of
the
greatness
of
it
;
Hath
God
shewed
you
the
greatness
of
his
work
in
it
?
or
further
,
since
the
time
that
you
have
heard
of
the
greatness
of
the
work
;
have
you
been
casting
in
your
souls
how
to
get
an
answerable
disposition
sutable
to
these
Divine
Truths
?
Certainly
,
so
far
as
you
are
wanting
in
that
,
so
far
you
art
short
of
sanctifying
Gods
Name
;
and
for
time
to
come
,
this
must
be
the
great
work
of
your
souls
,
to
get
answerable
dispositions
in
seeking
pardon
of
sin
,
that
may
be
sutable
to
the
great
work
of
God
in
it
;
if
one
that
comes
to
seek
to
you
,
to
Petition
you
to
remove
some
evil
one
that
hath
offended
you
,
if
he
come
slightly
,
you
will
say
,
you
must
come
after
another
manner
;
Shall
a
poor
man
or
woman
expect
such
a
kind
of
coming
from
a
Child
,
Servant
,
or
Inferiour
;
and
yet
shall
he
or
she
go
in
a
sensless
way
to
God
in
seeking
pardon
of
sin
,
and
think
to
obtain
it
thus
?
you
go
about
it
unsensibly
,
and
your
hearts
are
not
stirr'd
,
but
when
Christ
came
he
was
sensible
of
it
,
in
seeking
to
God
about
this
business
,
Heb.
5.7
.
—
In
the
days
of
his
flesh
,
observe
,
Christ
in
the
days
of
his
flesh
,
did
offer
up
Prayers
and
Supplications
;
How
?
with
strong
cryings
and
tears
,
What
?
shall
Christ
be
so
sensible
of
the
waight
and
burden
of
sin
,
when
he
was
to
suffer
,
that
he
should
seek
the
Father
with
such
Prayers
?
if
he
had
said
but
one
word
,
it
had
been
a
Prayer
;
but
he
sought
him
with
Prayers
,
and
Prayers
with
cries
and
supplications
;
and
not
only
so
,
but
with
strong
cries
and
tears
:
let
thy
heart
be
rebuked
this
day
for
the
senslessness
of
it
,
in
going
to
God
in
such
a
slight
manner
in
seeking
pardon
of
thy
sins
.
Fifthly
,
Those
are
to
be
rebuked
that
in
seeking
pardon
of
sin
,
d●
indeed
but
dally
with
God
and
triffle
with
him
;
they
are
not
at
all
serious
in
it
;
whereas
if
there
be
any
business
in
the
world
,
wherein
we
had
need
to
be
serious
,
't
is
in
this
?
But
you
will
say
,
Who
are
they
?
Quest.
Answ.
there
are
four
or
five
sorts
that
do
but
dally
with
God
in
seeking
pardon
of
sin
.
1.
Those
that
cry
,
and
seem
to
be
very
earnest
with
God
in
crying
to
him
for
pardon
,
and
yet
still
continue
in
love
to
their
sins
,
and
abide
in
the
practice
of
them
in
an
ordinary
course
and
way
;
I
do
not
speak
of
those
that
seek
truly
for
the
pardon
of
their
sins
,
and
yet
may
sometimes
be
overtaken
with
them
agen
;
but
I
speak
of
the
common
course
of
People
;
they
come
to
God
and
intreat
him
to
forgive
them
,
and
yet
continue
still
in
them
,
I
speak
not
of
those
that
are
sensless
in
the
acts
of
Confession
of
their
sins
,
but
of
those
that
cry
mightily
unto
God
for
pardon
,
and
yet
live
in
the
practice
of
those
sins
they
cry
to
God
for
pardon
of
:
as
for
instance
,
consider
every
one
of
you
what
sins
have
been
in
your
course
of
life
;
I
put
this
to
you
,
either
you
have
prayed
to
God
to
forgive
them
,
or
you
have
not
prayed
;
if
you
have
not
prayed
,
then
you
are
most
horrible
Atheists
;
but
I
thank
God
,
I
pray
every
day
:
Well
,
you
pray
to
God
for
forgiveness
of
sin
,
and
yet
live
in
it
dayly
:
O
how
do
people
thus
dally
with
God
;
pray
against
sin
,
and
yet
commit
sin
,
and
fall
to
it
again
;
pray
again
,
and
commit
it
again
,
and
this
is
the
very
way
that
many
people
take
;
they
draw
out
the
thread
of
their
lives
,
and
spend
out
their
day
of
Salvation
in
trifling
with
God
;
they
pray
that
God
would
be
merciful
to
them
in
forgiving
their
sin
,
and
yet
go
on
to
commit
sin
;
they
do
not
think
what
a
strong
ingagement
against
sin
Praying
is
;
I
beseech
you
note
it
,
every
one
of
you
that
pray
against
any
sin
,
every
Prayer
thou
makest
for
pardon
of
sin
,
is
a
mighty
strong
ingagement
from
God
to
you
to
take
heed
of
sin
afterwards
,
may
be
you
have
not
thought
of
this
;
you
say
,
you
pray
every
morning
,
consider
what
you
do
;
if
you
have
any
care
of
your
souls
,
you
will
not
rest
meerly
in
such
a
form
as
your
Fathers
and
Mothers
have
taught
you
;
but
if
you
have
any
care
of
your
souls
,
you
will
consider
in
Prayer
to
God
,
and
say
,
Lord
I
am
guilty
of
such
and
such
sins
,
such
sins
my
nature
is
most
prone
unto
,
and
such
sins
I
have
lately
committed
;
well
,
I
will
humble
my
soul
before
God
in
Prayer
,
and
intreat
God
to
forgive
me
;
't
is
not
Prayer
to
mumble
over
a
few
words
,
this
is
to
prate
and
not
to
pray
:
but
when
you
solemnly
set
your selves
to
examine
your
own
hearts
what
you
are
guilty
of
,
and
protest
against
your
sins
solemnly
in
the
presence
of
God
,
and
say
,
Lord
this
and
this
particular
sin
I
am
guilty
of
;
Lord
I
was
drawn
to
such
and
such
sins
the
day
before
in
such
and
such
company
,
O
Lord
forgive
my
sin
,
and
forgive
me
these
and
these
particular
sins
;
this
is
the
way
to
seek
pardon
of
sin
aright
:
Do
you
do
so
?
this
will
be
a
mighty
bond
upon
your
hearts
to
think
thus
within
your selves
;
Lord
,
What
have
I
been
setting
my self
solemnly
in
the
presence
of
the
Almighty
to
confess
my
sins
,
and
prayed
him
to
forgive
them
;
what
care
have
I
need
to
take
that
I
fall
not
into
the
same
sin
again
?
Thou
that
hast
come
this
day
,
and
confest
and
prayed
against
thy
sin
,
do
not
fall
into
it
again
;
you
that
are
apt
to
break
out
into
passion
,
when
you
find
your selves
begin
to
wax
hot
,
if
you
would
but
take
so
much
liberty
as
to
bethink
your selves
,
that
you
have
been
praying
to
God
this
morning
to
forgive
such
a
Passion
:
it
would
be
of
mighty
concernment
to
help
you
from
going
on
in
Passion
,
or
any
other
sin
,
to
consider
that
you
have
been
praying
to
God
for
pardon
and
forgiveness
of
it
;
you
that
do
not
consider
this
,
but
confess
your
sins
in
the
morning
,
and
then
go
on
again
to
commit
sin
;
you
make
more
work
for
the
next
time
:
you
come
to
confess
sin
,
as
in
Solemn
Days
of
Humiliation
,
men
will
rip
up
all
their
sins
,
but
before
another
day
come
,
they
have
made
work
for
another
and
another
day
;
and
this
is
the
reason
when
men
come
to
confess
their
sins
before
God
,
of
their
trifling
with
him
and
were
it
not
that
God
is
a
God
of
infinite
patience
,
he
could
not
bear
it
;
might
not
he
say
to
you
,
you
came
seven
years
ago
,
and
told
me
of
your
Pride
,
Passion
,
Earthly-mindedness
,
and
the
like
;
and
do
you
now
come
and
tell
me
the
same
again
?
were
not
God
infinitely
patient
,
he
could
never
bear
this
dallying
with
him
,
for
the
truth
is
,
it
is
nothing
else
but
infinite
dallying
with
God
,
Jer.
3.5
.
Wilt
thou
not
from
this
time
cry
unto
me
,
my
Father
,
thou
art
the
guide
of
my
youth
?
they
seem'd
to
cry
to
God
;
O
thou
art
my
Father
and
the
guide
of
my
youth
,
there
are
but
these
words
named
,
but
it
is
like
they
opened
their
sins
before
God
,
and
cryed
for
mercy
:
O
says
God
unto
them
,
Thou
hast
sp●ken
,
and
cryed
out
of
the
Anger
of
mine
that
is
gone
out
against
you
for
your
sins
,
and
yet
thou
hast
spoken
and
done
evil
as
thou
could'st
;
this
is
an
evil
thing
,
and
heavy
to
be
laid
to
the
charge
of
any
man
,
to
confess
sin
,
and
pray
for
pardon
,
and
yet
commit
it
again
;
know
this
day
you
that
have
been
confessing
sin
,
and
yet
go
on
in
sin
;
know
this
thing
,
I
tell
you
it
is
but
dallying
with
God
:
many
men
and
women
do
ravel
out
their
Prayers
this
way
;
they
make
excellent
Prayers
,
and
when
they
have
done
they
ravel
all
again
by
falling
into
the
same
sin
.
2.
A
second
sort
are
those
that
seek
earnestly
the
pardon
of
some
sins
,
and
yet
still
keep
the
love
of
some
other
sin
,
and
yet
think
to
obtain
pardon
of
them
,
this
is
but
dallying
and
trifling
with
God
about
this
business
;
you
never
set
your selves
yet
seriously
about
it
;
when
you
cry
against
some
sins
that
are
against
the
Light
of
Nature
,
and
it
may
be
your
Consciences
fly
in
your
faces
,
and
the
Word
of
God
hath
stricken
you
for
them
;
but
there
is
some
other
secret
haunts
of
villanies
,
that
your
hearts
close
withal
,
and
yet
you
think
to
obtain
of
God
forgiveness
of
the
other
,
and
go
on
there
:
O
thou
vain
soul
,
thou
vain
man
,
know
that
though
thou
should'st
cry
thy
heart
out
for
the
forgiveness
of
one
or
more
sins
,
yet
if
thy
heart
secretly
close
with
some
other
sin
that
thou
hast
secret
haunts
after
,
the
bonds
of
the
guilt
of
that
sin
will
hold
thy
soul
in
chains
eternally
;
except
thy
soul
be
rent
from
that
sin
as
well
as
from
any
other
,
thou
understandest
not
the
way
of
God
in
the
dispensing
of
his
grace
to
the
soul
,
if
thou
thinkest
God
will
pardon
some
sins
,
and
give
thee
liberty
in
others
:
thou
sottish
soul
,
know
that
when
thou
goest
to
God
for
pardon
of
sin
,
thou
must
go
with
a
heart
resigned
up
from
every
sin
,
or
else
thou
losest
all
thy
labour
,
and
art
held
in
the
chains
of
them
all
.
3.
Those
that
never
look
after
their
Prayers
to
call
it
into
Question
what
answer
they
have
had
;
I
have
prayed
to
God
,
but
have
I
got
any
answer
in
my
own
heart
,
or
hath
God
come
in
,
in
any
Ordinance
,
and
sealed
to
me
my
pardon
;
thus
the
soul
should
look
after
pardon
in
Prayer
,
and
all
other
means
;
Many
pray
,
but
never
look
after
their
Prayers
whether
God
hear
or
no
,
Psal.
85
,
8.
I
will
hear
and
hearken
what
the
Lord
God
will
speak
;
thus
the
Psalmist
,
and
thus
it
would
be
with
thee
,
if
thou
did'st
not
dally
with
God
;
after
thou
hast
cryed
for
pardon
,
thou
would'st
be
listning
at
Heaven
gates
,
and
looking
towards
God
:
What
answer
doth
God
give
?
I
have
prayed
and
there
comes
no
answer
,
the
soul
that
sets
it self
in
a
solid
and
serious
way
to
seek
for
pardon
,
will
be
often
looking
out
,
and
remain
much
troubled
till
an
answer
come
:
Many
cry
for
pardon
,
but
are
not
troubled
till
God
give
answer
,
they
deal
with
God
as
Pilate
did
with
Christ
,
ask't
him
What
is
Truth
?
but
never
stayed
to
have
an
answer
,
but
went
his
way
;
so
we
do
but
dally
with
God
in
our
Prayers
and
Petitions
,
when
we
ask
for
forgiveness
of
sin
,
and
neglect
to
look
after
an
answer
.
4.
As
those
that
look
not
after
the
answer
of
their
Prayers
dally
with
God
,
so
those
that
follow
not
their
Prayers
with
answerable
indeavours
,
they
Petition
that
God
would
be
merciful
unto
them
;
but
what
are
the
indeavours
of
your
souls
after
your
Petitioning
?
if
there
be
not
indeavours
to
attend
upon
the
means
of
grace
that
God
uses
to
speak
peace
to
souls
in
,
all
your
Prayers
are
nothing
;
but
of
this
I
shall
speak
afterwards
,
you
are
to
search
into
the
Covenant
,
and
enquire
after
the
Saints
what
course
they
have
taken
,
and
what
means
they
have
used
to
obtain
pardon
.
5.
Those
that
pray
for
pardon
,
yet
are
satisfied
with
other
things
;
as
thus
,
they
pray
for
pardon
,
but
if
the
world
come
in
they
are
satisfied
and
quieted
with
that
;
as
a
Child
that
hath
a
piece
of
Gold
given
him
and
an
Apple
,
he
will
be
still'd
with
the
Apple
;
so
many
men
sue
to
God
for
this
great
work
of
pardon
of
sin
,
but
let
God
give
them
health
and
accommodations
in
the
world
,
they
are
satisfied
and
contented
with
them
,
and
little
or
never
seek
after
the
pardon
of
their
sin
;
that
is
a
fifth
sort
that
are
charged
this
day
before
the
Lord
that
do
but
dally
with
God
about
seeking
pardon
for
their
sins
.
Sixthly
,
They
that
are
quiet
upon
weak
and
slight
Evidences
dishonour
God
;
certainly
they
have
not
those
high
thoughts
of
the
mercy
of
God
in
pardoning
sin
,
that
content
themselves
with
poor
Evidences
about
it
as
most
do
;
come
to
many
people
,
and
ask
them
,
What
?
you
hope
that
God
will
pardon
your
sins
;
yes
we
do
hope
,
but
upon
the
poorest
Evidences
imaginable
:
those
Evidences
they
lay
the
waight
of
the
pardon
of
their
sins
upon
,
are
such
broken
reeds
that
it
would
make
a
man
amazed
,
that
understands
what
the
worth
of
a
poor
soul
is
,
that
they
should
venture
so
great
a
thing
on
so
slight
a
reed
;
What
is
the
reason
?
because
they
have
but
slight
thoughts
of
the
forgiveness
of
sin
:
that
,
that
a
man
puts
a
high
valuation
of
,
he
will
make
sure
;
but
that
which
he
slights
,
he
is
not
so
intense
in
;
as
to
instance
,
if
one
give
you
in
payment
Silver
,
Gold
,
and
Farthings
,
you
take
the
Farthings
and
do
not
tell
them
,
but
you
tell
the
Silver
,
and
the
Gold
you
not
only
tell
it
,
but
weigh
it
too
;
What
is
the
reason
?
because
you
little
esteem
of
the
Brass
,
and
so
will
not
tell
it
,
you
more
esteem
the
Silver
,
and
therefore
tell
that
;
but
the
Gold
you
not
only
tell
but
weigh
it
,
because
you
have
a
greater
esteem
of
that
than
the
other
;
this
is
an
argument
,
may
convince
the
men
of
the
world
,
that
their
esteem
of
earthly
things
is
more
than
of
Heaven
and
their
souls
;
because
they
labour
to
make
earthly
things
more
sure
than
the
things
of
heaven
;
a
worldly
man
to
make
sure
his
Estate
will
have
Bond
upon
Bond
,
and
Seal
upon
Seal
,
and
carry
his
Evidences
to
Counsellors
,
and
say
,
I
beseech
you
Sirs
,
see
whether
there
be
not
some
flaw
in
them
,
I
shall
lose
all
my
money
if
there
be
but
a
crack
in
my
Evidences
;
he
is
mighty
careful
of
this
,
because
he
hath
such
a
high
esteem
of
his
worldly
concerns
:
But
how
does
it
appear
that
men
have
but
poor
low
thoughts
about
the
pardon
of
their
sins
,
because
they
content
themselves
with
such
poor
mean
Evidences
;
for
had
they
a
high
esteem
of
it
,
they
would
labour
to
make
pardon
of
sin
surer
than
any
thing
in
the
world
.
To
wind
up
all
,
those
that
know
what
pardon
of
sin
is
;
how
do
they
spend
their
time
,
and
lay
out
themselves
to
get
assurance
?
Take
this
one
note
,
Because
God
sees
those
that
are
his
own
people
understand
what
forgiveness
is
,
have
a
high
esteem
of
it
,
and
are
very
solicitous
about
it
,
he
condiscends
in
his
kindness
to
assure
them
by
all
sorts
of
ways
and
means
;
methinks
God
deals
with
them
in
this
manner
,
the
poor
soul
stands
shaking
and
trembling
,
crying
our
,
Oh!
that
I
might
have
my
sins
forgiven
,
and
have
assurance
of
it
;
Why
,
says
God
,
what
way
do
you
take
to
make
things
sure
from
one
to
another
?
says
you
,
first
we
give
our
word
one
to
another
,
1.
The
Word
.
says
God
you
shall
have
that
,
I
give
you
my
Word
;
What
have
you
else
?
Secondly
,
say
you
,
we
cause
it
to
be
written
;
2.
Writing
.
well
says
God
,
you
shall
have
it
written
,
and
this
is
a
great
mercy
,
the
Covenant
of
grace
is
written
;
we
have
it
not
from
hand
to
hand
,
as
our
fore-fathers
had
:
What
do
you
else
require
?
Thirdly
,
you
say
to
have
witnesses
;
well
,
says
God
,
you
shall
have
witnesses
,
in
things
between
man
and
man
,
In
the
mouth
of
two
or
three
witnesses
every
thing
is
established
,
Matth.
10.16
.
3.
Witnesses
.
Now
God
in
reconciling
a
Soul
to
himself
,
brings
no
less
than
six
witnesses
to
confirm
a
Believer
in
assurance
of
his
grace
and
favour
to
him
,
1
Joh.
5.7
,
8.
There
are
three
that
bear
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
;
and
three
that
bear
witness
on
Earth
,
the
Spirit
,
Water
,
and
Blood
;
three
in
Heaven
,
and
three
on
Earth
to
assure
thee
of
forgiveness
of
sin
,
that
is
a
third
way
;
Is
there
any
other
way
?
yea
Lord
:
Fourthly
,
4.
Oath
.
we
use
not
only
to
have
a
word
,
and
this
word
put
in
writing
,
and
witnesses
affixed
to
it
;
but
we
use
to
take
an
Oath
:
Well
,
says
God
,
I
will
swear
and
take
an
Oath
,
to
make
my
Covenant
of
grace
sure
to
your
souls
,
Heb.
6.13
.
when
God
made
a
Promise
to
Abraham
,
because
he
could
swear
by
no
greater
,
he
sware
by
himself
,
and
this
is
in
the
18.
verse
,
(
an
admirable
Text
of
Scripture
)
That
we
might
have
strong
Consolation
,
who
have
fled
for
refuge
to
lay
hold
on
the
hope
set
before
us
;
there
is
hope
of
Gods
grace
through
the
Reconciliation
of
Christ
Jesus
,
and
this
hope
the
soul
runs
to
as
to
a
City
of
Refuge
,
when
his
guilt
,
like
the
persuer
of
blood
follows
him
;
Well
,
says
God
,
this
poor
soul
notwithstanding
will
have
doubts
of
my
grace
;
now
that
it
might
have
strong
consolation
,
I
have
swore
that
I
might
make
my
mercy
sure
to
such
a
soul
,
that
's
a
fourth
way
:
but
is
there
any
thing
else
you
use
to
make
things
sure
between
one
another
?
Yea
Lord
,
Fourthly
,
we
put
our
Seals
to
it
,
an
Oath
taken
may
soon
pass
over
,
5.
Seal
.
but
a
Seal
that
abides
:
says
God
,
I
will
do
that
too
,
I
will
give
you
Seals
,
and
there
are
divers
sorts
of
Seals
;
there
's
first
the
Broad
Seal
of
Heaven
:
What
is
that
?
that
is
nothing
else
,
but
the
very
Printing
of
the
Image
of
God
on
the
Soul
,
that
is
the
Broad
Seal
of
Heaven
.
And
as
the
Broad
Seal
of
England
,
hath
the
Picture
or
Image
of
the
King
stampt
upon
it
,
so
the
Broad
Seal
of
Heaven
is
nothing
else
but
the
Image
of
God
stamp't
or
imprinted
on
the
Soul
.
2.
There
is
the
Privy
Seal
of
the
Holy
Spirit
of
God
,
which
is
the
perswading
and
assuring
of
the
soul
of
its
interest
it
hath
in
Christ
and
God
the
Father
.
In
2
Tim.
2.19
.
you
have
Gods
Privy
Seal
,
The
Lord
knows
them
that
are
his
,
and
they
having
his
Privy
Seal
know
themselves
to
be
the
Lords
,
Cant.
6.2
.
I
am
my
Beloveds
,
and
my
Beloved
is
mine
;
so
Paul
,
Gal.
2.20
.
being
sealed
with
this
Seal
,
saith
of
Christ
,
He
loved
me
,
and
gave
himself
for
me
;
he
was
perswaded
and
assured
of
salvation
,
2
Tim.
1.12
.
Rom.
8.38
,
39.
This
Privy
Sealing
is
like
the
New
Name
,
Revel.
2.17
.
Which
no
man
knoweth
saving
he
that
receiveth
it
.
And
to
this
you
shall
have
a
third
Seal
Baptism
and
the
Supper
of
the
Lord
,
that
is
,
to
assure
you
,
that
the
end
of
the
Sacrament
is
to
Seal
up
Pardon
of
sin
;
God
saw
that
his
People
would
be
very
solicitous
,
and
therefore
added
all
these
wayes
of
assurance
to
them
;
when
you
therefore
come
to
the
Sacrament
,
you
should
come
with
a
sense
upon
your
souls
of
the
great
need
you
have
of
the
grace
of
God
in
pardoning
sin
,
and
come
to
it
as
to
a
Sealing-day
;
you
have
many
fears
and
doubts
;
come
so
as
that
you
may
have
the
grace
of
pardon
seal'd
to
your
souls
;
take
heed
of
coming
so
as
to
have
your
condemation
sealed
:
for
certainly
,
all
Ordinances
if
they
work
not
for
that
end
that
they
are
appointed
,
they
turn
to
another
and
quite
contrary
;
as
the
Word
,
if
it
be
not
the
savour
of
life
,
it
is
the
savour
of
death
;
and
so
the
Sacraments
,
if
they
seal
not
the
pardon
of
thy
sins
up
unto
thee
,
they
seal
up
the
sentence
of
death
and
condemnation
;
therefore
look
to
it
,
as
oft
as
you
come
unworthily
to
the
Sacrament
,
you
have
so
many
Seals
of
death
and
condemnation
set
upon
your
souls
:
Take
heed
you
do
not
come
to
take
another
Seal
of
death
;
't
is
much
to
be
feared
,
many
in
this
place
come
to
take
the
seal
of
eternal
death
upon
their
souls
:
but
those
that
come
worthily
,
though
administrations
be
not
in
that
due
order
as
they
should
,
yet
God
may
be
present
with
his
own
Ordinance
to
give
them
comfort
from
it
,
and
help
their
Evidences
by
it
;
I
must
conclude
this
,
those
that
content
themselves
with
slight
Evidences
about
this
great
work
,
dishonour
the
grace
of
God
:
you
would
have
us
preach
of
mercy
,
and
indeed
it
is
a
blessed
Argument
which
our
souls
delight
much
to
be
preaching
of
,
because
we
find
so
much
sweetness
in
it
,
and
for
which
our
souls
shall
expatiate
themselves
in
glorifying
God
to
all
eternity
;
but
we
are
withal
jealous
of
your
dishonouring
of
God
in
this
mercy
,
and
therefore
it
is
that
we
labour
so
with
you
,
after
the
laying
open
of
this
mercy
,
that
you
may
not
abuse
it
:
for
certainly
my
Brethren
,
there
is
nothing
in
the
world
God
takes
to
heart
more
,
than
the
dishonour
that
is
done
to
his
pardoning
mercy
;
and
nothing
more
aggravates
the
sin
of
People
than
to
have
slight
thoughts
of
this
great
work
.
Seventhly
,
This
is
a
great
dishonour
to
Gods
pardoning
mercy
,
for
men
to
put
off
the
seeking
of
it
to
the
worst
times
that
possible
can
be
;
Is
it
not
the
ordinary
way
of
most
people
,
to
put
of
the
seeking
of
the
grace
and
favour
of
God
,
Pardon
of
sin
,
and
Reconciliation
,
till
the
time
of
sickness
,
and
the
time
of
death
?
they
go
on
all
their
life
time
in
sinning
against
God
;
but
when
they
are
lying
upon
their
sick-beds
and
death-beds
,
Lord
have
mercy
upon
me
,
pardon
me
,
forgive
me
,
a
wicked
wretch
that
I
have
been
;
these
kind
of
words
we
hear
from
men
at
that
time
:
O
that
God
would
forgive
and
pardon
such
and
such
sins
,
and
then
perhaps
they
will
tell
some
particular
sins
if
they
think
they
shall
die
,
they
will
open
themselves
to
the
Minister
,
or
to
some
faithful
Neighbour
in
the
disclosing
of
their
particular
sins
,
and
beseech
them
to
pray
to
God
for
mercy
;
but
if
they
have
any
hopes
to
escape
,
they
will
keep
them
in
,
and
be
loath
to
rip
open
the
sins
of
their
lives
:
This
I
say
,
for
any
to
put
off
the
seeking
unto
God
for
his
pardoning
grace
till
that
time
,
it
is
to
put
a
great
dishonour
upon
God
,
for
it
is
a
putting
of
it
off
to
the
worst
time
that
possible
can
be
.
And
that
makes
much
to
the
dishonour
of
God
:
For
First
,
Those
men
seek
pardon
of
sin
,
when
sin
is
leaving
them
,
or
they
must
leave
sin
whether
they
will
or
no
;
when
you
have
served
your
own
turn
of
sin
,
after
you
have
had
as
much
supposed
pleasure
as
you
can
,
then
you
think
to
be
delivered
from
the
guilt
and
punishment
of
sin
;
what
is
there
but
a
meer
selfish
spirit
in
seeking
God
now
,
and
God
sees
it
so
;
it
is
not
seeking
after
pardon
of
sin
that
you
may
honour
God
in
his
infinite
grace
,
for
then
you
would
seek
after
it
now
,
and
the
honour
of
God
would
be
dear
to
you
now
;
but
you
seek
it
at
such
a
time
meerly
out
of
respect
to
your selves
,
this
is
a
great
dishonour
to
God
,
It
is
the
first
born
of
Gods
glory
to
pardon
sin
;
and
for
God
to
see
men
and
women
have
no
higher
ends
in
seeking
pardoning
grace
,
but
meerly
to
save
their
own
skins
;
How
may
God
look
upon
them
with
disdain
?
What
shall
I
magnifie
the
riches
of
my
grace
so
wonderfully
in
this
work
of
my
pardoning
mercy
?
And
shall
my
creatures
seek
after
it
for
no
other
end
,
nor
higher
aims
,
but
meerly
to
save
their
own
skins
?
you
bring
down
the
grace
of
God
,
that
that
is
the
top
of
his
infinite
Majesty
and
Glory
you
put
to
a
low
and
base
end
;
therefore
put
not
off
seeking
it
to
the
last
,
't
is
a
great
dishonour
to
his
grace
.
2.
It
is
the
worst
time
,
because
you
come
to
seek
after
pardoning
grace
when
it
is
the
time
of
Gods
wrath
,
Prov.
11.4
.
the
time
of
affliction
,
and
trouble
,
sickness
,
and
death
,
is
call'd
the
day
of
wrath
;
Riches
avail
not
in
the
day
of
Gods
wrath
;
Riches
avail
for
comfort
at
present
,
but
in
the
day
of
wrath
they
will
not
:
God
hath
his
day
of
affliction
,
and
his
day
of
wrath
,
he
hath
his
time
to
come
to
visit
men
for
their
sins
:
Now
then
,
for
people
to
come
to
seek
to
have
the
pardon
of
their
sins
when
Gods
time
is
to
visit
for
sin
,
that
must
needs
be
the
worst
time
that
possible
can
be
,
I
reason
thus
,
and
consider
of
it
;
if
God
does
deny
his
mercy
in
the
day
of
mercy
,
is
it
likely
,
that
he
will
grant
mercy
in
the
day
of
wrath
?
while
you
are
alive
,
and
have
liberty
,
health
and
opportunity
to
come
to
hear
the
Doctrine
of
the
Justification
of
a
sinner
,
and
forgiveness
of
sin
opened
,
you
are
to
know
it
is
the
day
of
Gods
grace
;
Now
is
the
acceptable
time
,
now
is
the
day
of
Salvation
and
of
grace
;
when
God
gives
liberty
and
oppertunity
,
thus
to
have
the
mysteries
of
the
Gospel
opened
unto
you
,
this
is
the
day
of
Gods
grace
:
Now
if
God
deny
you
grace
in
this
day
of
mercy
,
that
you
are
not
so
much
as
inlightned
,
your
souls
melted
and
your
hearts
stirred
;
Do
you
think
that
now
you
are
upon
your
sick-beds
or
death-beds
,
which
is
a
day
of
wrath
unto
you
?
for
so
it
is
to
those
that
have
not
their
sins
pardoned
before
,
it
is
a
day
of
wrath
,
and
Gods
time
of
visiting
for
sin
;
Is
it
likely
that
God
will
now
shew
thee
mercy
?
I
beseech
you
consider
,
the
usual
way
of
Gods
working
on
men
is
according
to
his
Ordinance
:
Now
the
ordinary
way
of
Gods
conveying
grace
is
by
the
Ministry
of
the
Word
;
Did
God
ever
appoint
any
other
way
to
convey
Christ
,
and
grace
to
thy
Soul
?
give
me
a
Text
for
it
;
Where
do
you
find
a
Text
in
Scripture
of
any
other
way
as
an
Ordinance
appointed
by
God
,
for
the
conveying
of
his
pardoning
grace
in
Christ
to
any
Soul
?
No
,
it
is
in
the
Ministry
of
the
Gospel
,
and
by
faith
,
that
lays
hold
of
the
pardoning
grace
of
God
,
by
coming
to
hear
the
Word
preached
;
Now
if
God
come
not
in
that
time
to
work
upon
thee
,
and
to
bestow
mercy
in
his
own
appointed
way
,
it
is
not
likely
he
will
come
any
other
way
:
I
remember
in
a
Treatise
of
Mr.
Bolton's
,
he
has
this
expression
,
Let
any
one
give
me
an
example
,
that
ever
any
one
that
lived
under
a
powerful
Ministry
,
and
not
savingly
wrought
upon
that
way
,
was
ever
wrought
upon
any
other
way
;
many
he
says
may
be
stirred
,
but
for
his
part
he
knew
none
that
was
so
stirred
by
affliction
to
the
conversion
of
their
souls
,
if
God
had
not
before
in
the
Ordinances
of
grace
wrought
upon
them
:
then
it
must
needs
be
the
worst
time
that
can
be
to
seek
pardon
of
sin
in
a
day
of
trouble
or
affliction
,
because
that
is
usually
a
time
of
Gods
wrath
visiting
for
sin
.
3.
The
work
of
the
Soul
in
seeking
after
Gods
pardoning
mercy
,
and
applying
of
it
to
himself
,
as
it
is
the
excellentest
work
that
ever
a
creature
did
perform
,
so
it
does
require
the
most
exquisite
work
of
the
Spirit
that
ever
was
required
,
or
that
ever
any
creature
was
set
about
;
it
is
the
most
intensive
work
of
the
spirit
of
man
,
the
applying
of
the
grace
of
God
in
Christ
,
and
the
closing
with
it
for
Justification
,
it
is
the
highest
,
most
exquisite
,
most
glorious
and
most
admirable
work
of
the
spirit
of
man
that
ever
was
in
the
world
,
and
it
requires
the
greatest
intensness
and
strength
of
a
mans
spirit
that
ever
any
work
did
:
Now
then
to
put
this
off
till
such
a
time
as
a
mans
strength
is
gone
,
and
he
through
diseases
unfit
for
any
thing
,
and
when
as
all
the
strength
he
hath
will
be
little
enough
to
help
him
to
bear
his
pain
,
this
must
needs
be
the
worst
time
;
you
are
mistaken
if
you
think
the
applying
of
Gods
mercy
in
Christ
is
but
in
saying
Lord
have
mercy
upon
me
;
No
,
it
is
Gods
putting
the
heart
of
man
to
do
the
most
glorious
work
that
hath
the
greatest
operation
in
it
that
ever
he
did
.
I
remember
it
related
of
one
that
lived
wickedly
,
and
divers
sought
to
reclaim
him
,
says
he
,
come
when
I
am
upon
my
sick
bed
,
that
is
time
enough
;
and
afterwards
he
being
sick
,
was
put
in
mind
of
it
;
you
said
you
would
do
it
then
:
but
then
he
swore
a
great
Oath
,
saying
,
What
is
this
a
time
to
repent
in
?
because
he
then
felt
so
much
trouble
and
anguish
that
took
up
his
thoughts
,
that
he
was
stirr'd
with
indignation
to
be
put
upon
repenting
then
,
in
a
time
when
he
felt
so
much
dolour
of
spirit
by
the
pains
that
were
upon
him
;
Is
this
a
time
to
repent
in
?
if
that
be
not
,
then
do
it
betimes
.
4.
It
is
the
worst
time
,
because
God
shall
lose
a
great
part
of
his
end
in
pardoning
sin
;
for
when
God
pardons
sin
it
is
to
this
end
,
that
his
poor
creatures
might
honour
and
worship
him
in
●his
world
,
and
do
him
service
;
but
now
to
seek
for
Gods
pardoning
grace
when
thou
can'st
do
him
no
more
service
in
this
world
;
How
can'st
thou
think
that
he
will
accept
thee
then
?
He
came
to
redeem
us
,
that
we
might
serve
him
in
holiness
and
righteousness
all
the
days
of
our
lives
;
and
he
knows
there
is
no
such
way
to
ingage
the
heart
of
man
to
serve
him
as
pardoning
grace
;
for
when
once
a
soul
sees
it self
delivered
from
those
Enemies
of
sin
and
of
the
Law
that
would
destroy
him
,
his
heart
will
be
mightily
set
to
honour
God
and
serve
him
in
holiness
and
righteousness
all
his
days
;
and
therefore
to
seek
for
pardon
when
thou
can'st
do
God
no
more
service
in
this
world
,
must
needs
be
the
worst
time
;
for
how
knowest
thou
that
he
will
accept
thee
then
?
I
beseech
you
observe
one
Text
of
Scripture
that
is
abused
by
many
people
;
for
I
suppose
that
I
am
speaking
to
a
great
many
very
ignorant
in
the
ways
of
God
,
and
therefore
I
desire
to
speak
plainly
unto
you
,
there
is
one
place
,
though
misapprehended
and
mistaken
,
that
is
the
main
prop
of
many
carnal
hearts
,
as
it
is
read
in
some
Books
;
At
what
time
soever
a
sinner
repents
,
&c.
I
know
no
such
Text
of
Scripture
;
it
is
true
,
there
are
Scriptures
tending
that
way
that
do
not
limit
the
time
;
but
no
Scripture
does
express
it
so
:
many
people
run
away
with
that
expression
,
as
if
it
were
so
;
there
is
no
Text
of
Scripture
hath
those
words
;
there
is
one
Text
of
Scripture
this
is
taken
out
of
,
but
that
is
spoken
to
another
end
,
and
therefore
you
had
need
to
examine
what
is
spoken
,
't
is
Ezek.
18.21
.
this
comes
the
nearest
to
those
words
,
mark
this
Scripture
,
and
see
what
you
can
have
from
thence
to
defer
the
seeking
of
Gods
pardoning
mercy
and
grace
till
sickness
and
death
;
But
if
the
wicked
shall
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
;
here
this
Scripture
does
not
limit
a
time
,
though
it
says
not
,
At
what
time
soever
;
it
says
,
if
he
turn
from
all
his
sins
,
and
keep
all
my
Statutes
,
and
do
that
that
is
lawful
and
right
;
so
that
this
Scripture
promises
mercy
to
one
that
turns
from
all
his
sins
,
and
will
keep
all
Gods
Statutes
,
and
so
do
all
that
is
lawful
and
right
:
But
now
,
if
you
put
it
off
to
the
time
of
sickness
and
death
;
How
can
you
do
all
this
?
Turn
from
all
sin
and
keep
all
Gods
Statutes
then
,
or
,
How
can
you
do
that
is
lawful
and
right
then
?
it
must
be
then
when
you
can
keep
all
Gods
Statutes
,
as
well
as
turn
from
all
your
sins
;
so
that
if
you
take
all
together
,
there
is
not
so
much
incouragement
to
that
which
is
so
frequent
in
your
mouths
;
At
what
time
soever
a
sinner
repents
,
it
must
be
at
such
a
time
as
that
you
must
keep
all
Gods
Statutes
:
but
further
,
God
speaks
here
to
the
Jews
according
to
the
condition
of
the
Covenant
of
works
,
because
they
made
account
to
be
justified
by
the
Law
;
says
God
you
will
put
it
off
,
and
think
at
last
to
turn
from
your
wicked
wayes
,
and
that
I
will
have
mercy
on
you
;
I
but
look
to
it
,
if
you
will
repent
,
it
must
be
such
a
repentance
as
must
be
joyned
,
with
a
keeping
all
my
Statutes
;
therefore
those
that
do
not
understand
the
way
of
the
Gospel
,
but
depend
upon
a
repentance
on
their
death-beds
,
God
will
hold
you
to
this
Scripture
,
that
you
must
repent
at
such
a
time
as
that
you
must
keep
all
Gods
Statutes
,
then
you
see
,
this
is
the
worst
time
of
all
,
to
defer
repentance
till
your
sick-beds
or
death-beds
;
for
how
can
you
keep
all
Gods
Statutes
then
,
and
do
all
that
is
lawful
and
right
then
?
5.
It
is
the
worst
time
,
because
all
the
tag-rag
,
all
the
base
and
v●lest
wretches
in
the
world
will
come
in
then
;
And
what
hast
thou
no
other
spirit
,
but
to
defer
coming
in
till
then
?
Hast
thou
no
more
care
of
thy
soul
,
no
more
love
to
God
and
his
ways
,
but
to
put
it
off
till
such
a
time
,
as
all
the
abominable
wretches
in
the
world
will
come
in
?
that
is
the
seventh
way
in
dishonouring
the
pardoning
grace
of
God
,
by
seeking
it
in
the
worst
time
that
possible
can
be
.
8.
The
Eighth
way
of
dish●nouring
the
pardoning
grace
of
God
,
and
the
most
considerable
of
all
,
is
the
seeking
and
expecting
of
it
any
other
way
,
but
only
through
the
Mediation
of
the
Son
of
God
;
I
told
you
in
the
opening
of
the
glorious
mysteries
of
pardoning
grace
,
that
it
must
be
done
by
a
Mediator
:
Now
,
not
only
gross
ignorant
people
,
but
many
others
dishonour
the
pardoning
grace
of
God
,
they
are
not
sensible
of
this
;
that
it
is
such
grace
that
only
comes
through
the
Mediation
of
the
Son
of
God
:
We
have
too
low
thoughts
of
the
pardoning
grace
of
God
,
if
we
do
think
there
is
a
possibility
of
attaining
it
any
other
way
than
by
the
mediation
of
him
,
that
is
God-Man
:
If
we
think
our
crying
to
God
at
any
time
will
do
it
,
or
our
roaring
out
in
anguish
of
spirit
,
forty
,
fifty
,
or
sixty
years
is
enough
to
do
it
:
or
that
there
is
any
thing
to
attain
it
by
,
under
the
mediation
of
the
Son
of
God
,
we
have
too
low
thoughts
of
the
pardoning
grace
of
God
,
we
give
not
God
that
honour
that
is
due
unto
it
.
Luther
has
a
notable
expression
to
this
purpose
,
It
is
a
horrible
blasphemy
if
you
presume
to
pacifie
God
by
any
works
,
't
is
an
excellent
speech
;
so
I
say
,
't
is
horrible
blasphemy
and
intolerable
to
think
to
have
any
thing
in
the
least
of
your
own
,
to
presume
upon
that
God
will
be
pacified
with
it
,
whereas
God
cannot
be
pacified
by
any
other
means
,
then
by
the
infinite
price
of
the
Death
and
Blood
of
his
own
Son
;
one
drop
of
which
is
more
precious
,
than
all
the
creatures
of
Heaven
and
Earth
;
God
will
say
,
Have
I
revealed
such
a
way
of
being
reconciled
with
my
Creatures
,
and
that
at
such
a
rate
and
infinite
price
as
the
death
of
my
own
Son
?
Shall
his
life
and
blood
go
to
procure
pardon
(
one
drop
of
which
is
more
worth
than
ten
thousand
worlds
)
and
when
all
this
is
done
,
shall
my
creature
think
to
put
me
off
by
a
poor
work
of
their
own
prayers
,
tears
,
good
meaning
,
or
the
like
;
or
with
the
most
glorious
work
that
they
can
perform
?
for
the
greatest
and
most
glorious
work
that
they
can
perform
is
not
near
worth
so
much
as
one
drop
of
the
blood
of
Christ
.
And
if
you
have
not
such
high
thoughts
of
Gods
Pardoning
Mercy
,
that
it
must
be
procured
by
that
which
hath
more
worth
in
it
than
all
the
Creation
besides
,
you
do
dishonour
it
,
by
having
such
low
thoughts
of
it
,
when
as
you
think
to
obtain
it
by
any
duty
that
you
can
do
;
you
think
God
is
a
merciful
God
,
and
you
hope
upon
your
reforming
and
performing
duties
of
Obedience
,
that
God
will
be
pacified
towards
you
for
all
that
is
amiss
:
Certainly
when
you
have
these
thoughts
of
Gods
pardoning
grace
,
you
make
it
to
be
but
as
common
and
ordinary
pity
towards
one
in
misery
;
but
the
grace
of
God
is
a
higher
thing
than
common
pity
and
compassion
,
and
it
is
a
mighty
dishonour
to
God
to
have
no
higher
thoughts
of
it
,
that
you
think
of
it
but
as
of
common
pity
and
compassion
that
one
creature
hath
unto
another
;
or
if
you
think
it
differs
from
that
pity
one
creature
hath
to
another
,
it
is
but
a
difference
in
degrees
;
;
only
you
think
it
is
a
little
higher
in
degree
:
but
you
must
look
upon
it
in
another
way
,
and
as
another
kind
of
pity
then
one
creature
bears
to
another
;
it
is
true
,
Gods
pardoning
his
poor
creatures
is
in
pity
and
compassion
,
but
it
is
through
the
death
and
satisfaction
of
his
own
Son
;
and
if
you
think
to
procure
it
any
other
way
than
by
the
mediation
of
the
Son
of
God
,
you
look
upon
it
but
in
a
natural
way
,
as
nature
will
dictate
unto
you
;
for
nature
will
dictate
,
that
the
beholding
of
one
crying
out
in
misery
will
move
pity
and
compassion
,
and
you
go
no
further
:
But
you
are
to
know
,
the
pardoning
grace
of
God
,
is
the
most
supernatural
and
mysteriousest
thing
in
all
the
Book
of
God
;
therefore
when
God
works
in
us
,
we
must
act
faith
upon
it
in
a
mystical
way
,
or
act
faith
upon
it
as
a
great
mysterie
;
and
therefore
you
that
have
been
made
sensible
of
sin
,
it
may
be
you
have
thought
of
Gods
grace
for
the
pardon
and
forgiveness
of
your
sins
,
and
for
to
quiet
the
trouble
of
your
spirits
;
Have
you
done
that
?
there
is
I
suppose
many
a
poor
soul
may
say
,
I
have
been
often
with
God
when
no
eye
saw
me
,
but
only
Gods
,
seeking
the
pardon
of
my
sin
in
trouble
of
spirit
;
you
have
done
so
:
but
has
your
eye
at
that
time
been
fastened
on
the
Son
of
God
,
as
the
great
Mediator
between
God
and
Man
,
to
interceed
to
God
the
Father
for
the
obtaining
this
mercy
,
by
making
satisfaction
to
infinite
Justice
:
Together
with
your
cries
for
pardon
,
have
your
eyes
been
upon
the
Son
of
God
at
the
right
hand
of
the
Father
,
pleading
for
man
?
Have
your
hearts
been
taken
with
the
great
mysteries
of
godliness
,
and
wrought
upon
by
the
infinite
grace
of
God
?
Have
you
put
forth
a
mighty
power
of
the
Spirit
of
Faith
,
to
tender
up
to
God
the
Father
the
Attonement
that
his
Son
has
made
by
his
blood
and
death
for
your
sins
?
Have
you
seen
that
the
pardoning
grace
of
God
is
so
high
,
that
it
is
impossible
to
be
reach't
unto
by
any
thing
you
can
do
,
but
only
by
the
mediation
of
the
Son
of
God
?
If
it
have
been
thus
with
your
spirits
?
then
you
have
somewhat
of
the
sense
of
the
great
work
of
God
in
this
thing
;
but
otherwise
,
though
you
have
been
never
so
much
wrought
on
and
have
had
floods
of
sorrow
,
and
have
cryed
never
so
earnest
for
the
pardon
of
your
sins
,
yet
except
you
have
had
some
such
kind
of
thoughts
of
Gods
grace
,
as
these
are
,
upon
your
hearts
,
working
after
God
this
way
,
you
were
never
throughly
acquainted
with
the
way
of
Gods
pardoning
grace
,
and
so
you
have
dishonoured
him
,
by
having
too
low
thoughts
of
it
,
except
your
hearts
have
been
raised
to
this
height
,
Psal.
51.7
.
in
that
time
when
David
was
on
repenting
,
he
called
unto
God
to
purge
him
with
Hysop
;
David
desired
the
renewing
of
the
assurance
of
Gods
mercy
in
Christ
,
in
the
pardoning
of
that
horrible
offence
he
had
committed
;
and
therefore
prays
that
he
may
be
purged
with
Hysop
:
What
is
the
meaning
of
that
?
there
is
a
great
mystery
in
it
;
in
the
time
of
the
Law
when
the
blood
was
sprinkled
,
it
was
done
with
a
bunch
of
Hysop
;
and
it
was
a
Type
of
the
Blood
of
Christ
that
was
to
make
an
Attonement
,
Levit.
14.
They
were
to
take
a
bunch
of
Hysop
to
sprinkle
withal
;
Now
says
David
,
Purge
me
with
Hysop
,
that
is
,
apply
to
me
the
blood
of
Christ
,
for
I
have
need
of
fresh
applications
of
the
blood
of
Christ
;
I
have
sinned
against
him
,
and
have
done
what
in
me
lay
to
bring
my self
under
Gods
wrath
,
and
have
brought
new
guilt
upon
my
soul
:
Now
for
the
assurance
of
thy
love
to
me
,
let
there
be
fresh
applications
of
the
blood
of
thy
Son
;
let
there
be
a
new
sprinkling
of
the
blood
of
thy
Son
upon
me
:
I
suppose
many
of
you
in
reading
this
place
,
did
not
think
of
the
meaning
of
the
Spirit
of
God
in
it
,
that
may
be
a
great
help
unto
you
,
when
at
any
time
you
are
seeking
the
pardon
of
your
sins
,
to
cry
to
God
to
be
purged
with
Hysop
;
O
Lord
▪
sprinkle
the
blood
of
Christ
afresh
upon
me
;
for
I
know
that
all
my
Prayers
and
Tears
,
and
all
that
I
can
do
,
cannot
purge
me
from
the
guilt
of
that
sin
I
have
committed
against
thee
,
except
thou
purge
me
with
Hysop
;
that
is
,
by
applying
of
the
Blood
of
thy
Son
unto
me
:
And
this
is
the
Eighth
way
of
dishonouring
the
grace
of
God
,
in
seeking
for
it
any
other
way
than
through
the
blood
of
his
Son
;
and
remember
when
you
are
seeking
it
,
that
it
may
be
the
last
time
;
and
therefore
remember
you
look
up
to
God
for
it
in
,
by
,
and
through
the
death
of
his
Son
;
for
otherwise
,
though
you
are
never
so
earnest
in
Prayer
,
you
dishonour
this
grace
:
It
is
an
easie
matter
to
convince
men
and
women
,
that
they
are
guilty
of
dishonouring
the
grace
of
God
,
if
they
seek
for
pardon
in
a
negligent
and
sluggish
way
;
but
now
,
though
you
are
never
so
sensible
,
and
put
forth
never
so
much
strength
in
seeking
for
it
,
yet
you
dishonour
God
,
except
you
look
upon
it
as
such
a
high
thing
that
can
never
be
reacht
unto
,
but
through
the
mediation
of
the
Son
of
God
.
9.
The
ninth
way
of
dishonouring
the
grace
of
God
is
,
for
any
one
to
venture
on
sin
,
the
rather
because
they
hope
they
shall
be
pardoned
,
that
dare
to
venture
on
sin
on
that
ground
,
hoping
that
God
will
at
last
pardon
them
,
I
spake
before
of
those
that
did
nothing
else
but
increase
their
sins
in
stead
of
seeking
pardon
of
sin
,
and
of
the
miserable
sad
condition
of
such
:
But
those
we
now
speak
of
,
are
not
such
as
are
come
to
this
height
of
sinning
,
to
do
nothing
else
but
increase
their
sins
;
but
such
men
and
women
who
being
convinc't
of
sin
,
and
if
they
were
perswaded
that
God
would
never
pardon
that
sin
,
they
would
find
knots
enough
to
stop
them
from
the
commission
of
it
:
but
because
they
have
some
hopes
that
God
will
pardon
,
therfore
on
that
very
ground
they
venture
on
sin
;
't
is
true
,
it
is
an
offence
,
but
God
is
a
merciful
God
,
he
will
forgive
though
it
be
an
evil
:
there
is
more
evil
and
mischeif
in
this
than
thou
can'st
imagin
;
What
,
art
thou
convinc't
of
sin
,
and
wilt
thou
venture
on
sin
meerly
on
this
ground
,
because
thou
hopest
that
God
will
pardon
thee
?
I
may
say
unto
thee
as
Peter
to
Simon
Magus
,
Act.
8.22
.
Pray
O
pray
to
God
,
that
if
it
be
possible
,
this
thought
of
thy
heart
may
be
forgiven
thee
;
for
this
thought
of
thy
heart
hath
so
much
malignity
in
it
,
and
is
so
great
a
provocation
against
God
as
possible
can
be
imagined
,
(
except
the
sin
against
the
Holy
Ghost
,
)
for
any
man
or
women
to
venture
on
any
sin
in
hopes
of
pardon
:
some
will
say
,
What
need
we
be
so
strict
,
and
trouble
our selves
so
much
?
God
is
merciful
,
and
therefore
they
think
upon
that
ground
;
they
need
not
be
so
strict
;
this
is
a
horrible
degree
of
turning
the
grace
of
God
into
wantenness
,
Jude
4.
the
Apostle
speaks
of
such
there
,
that
profest
they
did
believe
in
Christ
;
mark
what
he
says
of
them
,
There
are
certain
men
crept
in
unawares
,
—
ungodly
men
turning
the
grace
of
God
into
laciviousness
,
and
denying
the
only
Lord
God
,
and
our
Lord
Jesus
Christ
;
't
is
a
most
dreadful
place
,
if
there
be
any
one
in
the
Congregation
that
have
ever
had
the
glorious
light
of
the
Gospel
revealed
to
them
,
that
can
reason
thus
?
I
do
such
and
such
things
,
yet
God
is
merciful
;
O
that
God
would
convince
thee
of
this
evil
,
give
me
leave
to
open
it
unto
you
,
how
men
creep
in
;
they
were
Christians
,
and
were
come
into
the
Church
;
but
how
?
they
crept
in
cunningly
;
the
Saints
of
God
were
not
aware
of
them
,
they
crept
in
amongst
them
;
here
by
the
way
,
we
may
take
notice
,
that
in
a
Church
there
ought
to
be
none
admitted
Members
,
but
such
as
there
may
be
some
testimony
of
godliness
in
them
;
for
if
any
be
ungodly
,
they
are
such
as
creep
in
unawares
;
the
Church
of
God
should
keep
them
out
,
such
as
creep
in
unawares
should
be
kept
out
:
many
cry
out
,
they
will
not
have
communion
with
any
Church
,
because
there
are
some
wicked
men
in
it
;
and
others
say
,
while
there
is
a
Church
on
Earth
,
the
tares
will
be
among
the
corn
,
and
chaff
will
be
among
the
wheat
:
be
not
deceived
,
I
know
none
in
the
world
that
does
think
there
is
any
Congregation
so
pure
,
but
that
some
ungodly
one
may
creep
into
it
:
but
consider
,
to
have
some
evil
ones
in
the
Church
is
one
thing
,
and
the
Church
to
have
power
to
cast
them
out
,
that
is
another
thing
;
't
is
true
,
they
will
creep
into
the
Church
,
but
when
they
are
crept
in
,
and
appear
to
be
ungodly
ones
,
we
must
do
our
duty
;
tell
them
of
their
faults
,
and
if
they
will
not
hear
us
,
we
must
tell
it
to
the
Church
;
and
if
the
Church
have
power
and
will
not
deal
with
them
,
it
need
not
at
all
hinder
our
communicating
with
them
:
but
here
lies
the
case
,
Whether
we
should
withdraw
,
because
evil
ones
are
among
them
?
or
,
Whether
we
can
joyn
with
that
Church
wherein
there
is
no
power
to
keep
them
out
,
and
after
they
are
crept
in
to
cast
them
out
?
they
will
creep
into
the
Church
,
they
came
in
unawares
;
but
the
state
of
the
Church
should
be
such
,
that
they
should
suffer
no
evil
men
to
come
in
,
and
if
they
do
come
in
,
it
is
unawares
to
the
Church
,
by
making
a
Profession
of
Religion
;
for
the
Church
can
go
no
further
then
what
does
outwardly
appear
unto
them
:
if
men
make
a
Profession
of
Religion
,
and
have
a
conversation
agreeable
to
it
,
the
Church
can
go
no
further
;
but
for
a
Church
to
admit
al
,
if
they
be
no
swearers
,
no
adulterers
,
of
gross
livers
in
any
other
sin
,
although
they
make
no
Profeson
;
nay
,
if
they
do
but
hire
a
House
in
the
Parish
,
it
is
enough
to
make
them
members
of
the
Church
,
and
when
they
are
in
,
there
is
no
power
to
cast
them
out
;
&
if
a
power
heretofore
,
the
remedy
was
worse
than
the
disease
;
it
was
such
a
power
as
was
never
ordained
of
God
:
Whether
we
should
joyn
with
such
a
Church
or
no
;
or
whether
we
should
withdraw
,
because
there
is
some
evil
ones
among
them
is
questionable
?
surely
none
can
imagine
there
should
be
such
a
pure
Church
in
the
world
,
as
that
there
should
be
no
tares
among
them
;
But
if
there
be
a
power
in
every
Church
to
admit
of
none
but
such
as
have
an
appearance
of
godliness
,
and
if
after
being
crept
in
,
they
proving
otherwise
,
that
there
is
a
power
to
cast
them
out
;
let
these
things
be
granted
,
and
then
though
many
ungodly
ones
will
unawares
creep
in
,
yet
it
is
no
hinderance
at
all
to
joyn
with
them
in
all
the
Ordinances
of
God
:
that
is
the
first
thing
said
of
them
;
they
creep
in
.
2.
He
says
they
were
such
as
were
ordained
of
old
to
condemnation
;
those
that
turn
this
grace
of
God
into
wantonness
;
that
is
,
abuse
this
pardoning
grace
of
God
by
taking
liberty
to
sin
;
surely
they
are
such
as
should
be
kept
out
of
the
Church
,
and
if
they
creep
in
,
they
should
not
be
accounted
members
,
but
should
be
cast
out
,
when
they
appear
to
be
such
as
were
of
old
ordain'd
to
condemnation
:
then
those
that
abuse
the
grace
of
God
to
wantonness
,
and
think
they
may
take
liberty
to
sin
because
God
is
merciful
to
forgive
sin
,
the
Scriptures
says
,
they
are
of
old
ordained
to
condemnation
.
Thirdly
,
They
are
ungodly
men
,
such
that
have
no
godliness
at
all
in
them
,
but
are
meer
carnal
and
worldly
men
;
it
is
a
terrible
thing
for
a
Minister
to
say
to
any
of
you
out
of
the
Word
of
God
,
thou
art
an
ungodly
man
or
woman
.
Hast
thou
not
turn'd
the
grace
of
God
into
wantonness
,
and
abused
it
,
when
thou
heardest
that
God
was
merciful
?
Hast
thou
took
liberty
to
sin
?
thou
art
an
ungodly
man
;
for
thou
turnest
the
grace
of
God
into
wantonness
:
The
blessed
grace
of
God
that
should
be
the
chief
means
to
keep
men
from
sin
;
thou
makest
it
an
advantage
to
further
sin
:
And
mark
further
,
Fourthly
,
Thou
denyest
our
Lord
Jesus
Christ
;
thou
talkest
of
Gods
mercy
in
Christ
,
but
thou
deniest
the
only
Lord
God
and
our
Lord
Jesus
Christ
;
What
a
heap
of
expressions
are
here
,
to
set
forth
the
condition
of
such
men
that
turn
the
grace
of
God
into
wantonness
?
1.
They
creep
in
.
2.
Were
of
old
ordained
to
condemnation
.
3.
They
are
ungodly
:
And
4.
they
deny
the
Lord
Jesus
Christ
:
Methinks
this
one
Text
should
daunt
the
heart
of
every
one
that
is
before
the
Lord
this
day
;
never
to
presume
upon
acting
of
such
horrible
wickedness
,
to
sin
because
of
Gods
pardoning
grace
,
for
there
is
so
much
evil
in
this
,
to
presume
on
sin
because
God
is
willing
to
forgive
sin
,
that
those
that
understand
the
glory
of
Gods
grace
,
their
hearts
cannot
but
stand
amazed
and
rise
with
indignation
against
it
,
Rom.
6.1
.
What
shall
we
say
then
,
Shall
we
continue
in
sin
,
that
grace
may
abound
?
—
some
there
were
that
did
abuse
the
grace
of
God
to
sin
;
How
does
the
Apostle
rise
with
indignation
against
that
abominable
wickedness
?
he
does
not
grant
it
,
but
reject
it
with
a
horrible
indignation
,
God
forbid
,
What
?
to
sin
that
grace
may
abound
,
God
forbid
:
What
?
to
make
use
of
the
grace
of
God
to
further
sin
;
Shall
we
stand
to
answer
these
men
,
in
the
horrible
reasoning
of
their
hearts
?
No
,
they
are
to
be
cast
of
with
detestation
and
rejection
,
with
a
God
forbid
,
that
there
should
be
any
of
such
vile
and
wicked
hearts
thus
to
abuse
the
pardoning
grace
of
God
:
Suppose
you
forgive
one
servant
a
fault
,
and
another
servant
should
say
;
well
,
my
Master
hath
forgiven
him
,
I
will
do
so
too
;
upon
that
ground
,
if
thou
commit
the
same
offence
,
he
will
not
forgive
thee
,
because
thou
offendest
presumptuously
,
which
is
a
most
horrid
thing
.
Let
me
a
little
further
reason
the
case
:
1.
It
is
an
argument
of
an
abominable
heart
,
that
hath
no
way
to
keep
it
from
sin
,
but
only
guilt
,
and
fear
of
wrath
and
Hell
;
Thou
makest
not
the
grace
of
God
an
argument
to
keep
thee
from
sin
,
nor
the
evil
of
sin
in
it self
;
which
is
a
great
dishonour
and
wrong
to
God
;
there
is
more
evil
in
sin
it self
,
setting
a
side
the
consideration
of
the
guilt
and
punishment
of
it
,
there
is
ten
thousand
times
more
evil
in
sin
it self
,
than
all
the
punishment
in
Hell
will
countervail
;
and
thou
hast
no
way
to
keep
thee
from
sin
,
but
only
the
guilt
and
punishment
;
it
is
an
argument
of
a
base
wicked
heart
.
2.
Suppose
there
were
no
evil
of
guilt
or
punishment
,
yet
an
ingenious
gracious
spirit
would
never
do
it
;
What
shall
I
sin
,
because
God
will
pardon
?
Shall
I
venture
upon
it
?
no
,
I
will
never
do
it
:
grace
reasons
to
a
quite
contrary
end
;
that
is
an
excellent
Scripture
in
Tit.
2.11
.
The
grace
of
God
that
brings
Salvation
;
it
is
this
grace
that
reveals
the
pardon
of
sin
;
this
precious
grace
of
God
that
brings
salvation
has
appeared
to
all
men
:
But
to
what
end
?
teaching
us
to
deny
all
ungodliness
and
worldly
lusts
;
the
grace
of
God
that
brings
salvation
,
it
teaches
us
these
lessons
;
not
such
a
wicked
lesson
that
we
should
presume
to
sin
,
on
hopes
that
God
may
pardon
it
:
No
,
But
to
deny
ungodliness
and
worldly
lusts
;
and
that
we
should
live
soberly
,
righteously
,
and
godly
;
and
not
to
take
liberty
to
sin
,
to
lye
,
steal
,
be
filthy
and
the
like
,
because
God
will
pardon
;
no
,
it
teaches
other
manner
of
lessons
than
these
;
and
then
it
follows
,
looking
for
that
blessed
hope
and
appearance
of
the
great
God
,
and
our
Saviour
Jesus
Christ
;
mark
the
Text
,
there
is
a
great
deal
in
it
,
when
the
grace
of
God
that
brings
salvation
,
and
mercy
,
and
pardon
of
sin
is
revealed
,
it
teaches
us
these
Lessons
;
because
of
the
grace
and
favour
of
God
is
revealed
to
us
,
that
we
should
deny
all
ungodliness
and
worldly
lusts
,
and
then
we
may
with
comfort
look
for
the
blessed
hope
and
appearing
of
the
great
God
and
our
Saviour
Jesus
Christ
;
but
otherwise
you
can
never
look
for
that
blessed
hope
:
let
me
speak
to
those
that
reason
thus
,
that
they
may
venture
on
sin
,
because
of
Gods
pardoning
grace
;
Does
the
Revelation
of
the
grace
of
God
teach
you
to
live
ungodly
,
and
in
worldly
lusts
?
Can
you
look
for
that
blessed
hope
with
comfort
,
and
expect
the
glorious
appearing
of
the
great
God
and
our
Saviour
Jesus
Christ
?
't
is
impossible
,
you
cannot
,
't
is
not
a
blessed
hope
that
you
have
,
but
a
cursed
hope
;
that
all
shall
be
well
at
last
,
though
you
live
ungodly
and
wickedly
,
and
for
the
appearing
of
the
great
God
;
certainly
it
will
be
a
terrible
appearing
to
thee
,
that
made
Christ
who
came
to
dissolve
the
works
of
the
Devil
,
to
be
a
means
to
uphold
the
works
of
the
Devil
.
3.
Did
ever
any
Child
of
God
make
use
of
Scripture
to
reason
for
sin
in
such
a
wicked
way
,
for
to
presume
to
sin
,
because
God
is
willing
to
pardon
?
you
cannot
give
me
one
example
in
all
the
Scripture
of
any
of
those
that
God
hath
shewed
mercy
to
,
that
reasoned
after
this
manner
;
I
can
give
you
examples
to
the
contrary
,
how
the
Saints
have
reasoned
otherwise
,
Psal.
130.4
.
mark
the
reasoning
of
a
gracious
heart
,
But
there
is
forgiveness
with
thee
,
that
thou
may'st
be
feared
;
he
reasons
from
the
pardoning
grace
of
God
,
to
draw
up
his
heart
to
the
fear
of
God
;
as
if
he
should
say
,
Lord
,
I
have
heard
much
of
the
Doctrine
of
the
pardon
of
sin
,
and
the
great
workings
of
thy
grace
to
effect
it
,
and
of
thy
readiness
to
forgive
,
this
is
the
end
of
it
,
that
thou
mightest
be
feared
;
this
is
the
effect
this
doctrine
works
in
a
gracious
soul
,
and
't
is
a
good
sign
if
you
reason
after
this
manner
;
but
there
is
forgiveness
with
thee
,
that
thou
may'st
be
feared
:
If
those
Sermons
you
have
heard
of
this
Doctrine
be
a
means
to
implant
the
fear
of
God
in
your
hearts
,
this
is
a
blessed
sign
they
have
had
a
good
effect
upon
you
;
when
you
reason
thus
,
Because
Lord
,
I
have
had
so
much
of
thy
grace
and
mercy
in
forgiving
my
sin
;
through
thy
grace
my
soul
shall
fear
thee
more
than
ever
before
,
and
fear
to
sin
more
than
ever
before
:
those
that
have
hearts
answering
this
Text
,
't
is
a
good
sign
that
the
Word
has
had
a
powerful
efficacy
upon
them
:
take
another
Text
,
Psal.
103.1
,
2
,
3.
Bless
the
Lord
,
O
my
soul
,
and
forget
not
all
his
benefits
;
Why
?
who
forgiveth
all
thy
iniquities
:
Mark
,
it
is
a
Psalm
that
David
made
of
Gods
mercy
in
forgiving
of
sin
,
the
consideration
of
which
makes
him
call
upon
his
soul
,
and
all
that
is
within
him
to
bless
the
Lord
:
Do's
God
shew
so
much
grace
as
to
forgive
sin
?
then
bless
the
Lord
O
my
soul
,
and
all
that
is
within
me
bless
his
holy
Name
;
't
is
not
reasoning
thus
,
God
forgives
iniquity
,
and
therefore
O
my
soul
take
liberty
;
thou
need'st
not
be
so
strict
:
But
bless
the
Lord
O
my
soul
,
and
all
that
is
within
me
bless
his
holy
Name
:
those
that
have
strength
to
do
any
thing
for
God
,
this
is
an
argument
will
stir
up
all
within
them
to
bless
God
,
when
they
see
God
appearing
so
infinitely
gracious
to
them
in
the
forgiveness
of
their
sins
;
they
so
reason
,
that
all
they
have
,
or
can
do
,
should
be
given
unto
him
.
4.
You
that
think
,
you
may
take
liberty
to
sin
because
God
is
gracious
,
and
venture
on
it
,
because
you
conceit
that
God
will
never
punish
;
think
of
this
,
the
example
of
the
damned
in
Hell
,
they
are
flying
in
the
face
of
God
because
they
know
that
God
will
never
pardon
;
and
thou
sinnest
because
thou
hopest
God
will
pardon
;
which
is
the
worst
of
the
two
:
the
Devils
and
the
damned
are
in
such
a
condition
,
as
that
they
know
that
God
will
never
pardon
them
;
and
therefore
they
always
curse
God
,
because
they
know
he
will
not
pardon
:
but
God
offers
pardon
,
and
tenders
grace
to
you
,
holds
forth
Jesus
Christ
to
you
,
and
his
blood
and
sufferings
for
the
pardoning
of
you
,
and
you
blaspheme
because
you
think
he
will
pardon
;
of
the
two
methinks
you
should
judge
the
second
sort
worst
;
you
blaspheme
because
you
hope
God
will
pardon
,
and
the
other
blaspheme
God
because
they
know
he
will
not
pardon
;
'T
is
something
worse
to
take
liberty
to
sin
,
because
you
hope
God
will
pardon
,
than
they
that
sin
because
they
are
out
of
all
h●p●s
of
pardon
.
Thou
that
takest
liberty
on
this
ground
to
blaspheme
the
Name
of
God
;
What
thinkest
thou
will
become
of
thee
another
day
?
now
thou
dost
blaspheme
,
because
thou
hopest
that
God
will
pardon
thee
;
ere
long
thou
maist
come
to
that
condition
to
blaspheme
God
eternally
,
because
,
he
will
not
pardon
thee
:
As
I
make
no
question
,
but
many
Swearers
,
Drunkards
,
unclean
persons
and
the
like
,
have
gone
on
in
sin
on
this
ground
,
because
they
hoped
that
God
would
pardon
them
;
are
now
gone
to
their
own
place
,
and
blaspheme
because
they
find
that
God
will
never
pardon
:
so
that
thou
that
blasphemest
now
,
it
may
be
thou
shalt
blaspheme
eternally
,
but
it
will
be
otherwise
,
thou
dost
it
now
on
hopes
that
God
will
pardon
;
thou
shalt
there
do
it
,
because
thou
shalt
have
no
hopes
that
he
will
ever
pardon
.
5.
Thou
that
sinnest
now
in
hopes
that
God
will
pardon
,
if
God
inlighten
thy
mind
,
these
things
will
be
an
intolerable
burden
to
thee
;
and
if
there
be
any
thing
that
will
indanger
the
sinking
of
thy
soul
into
the
bottomless
gulf
of
dispair
,
it
is
like
to
be
this
;
you
now
give
way
to
the
reasonings
of
your
own
hearts
,
to
further
sin
from
the
consideration
of
Gods
pardoning
mercy
;
the
same
reason
that
furthers
sin
in
you
now
,
from
the
consideration
of
pardon
,
will
make
you
have
further
thoughts
of
despairing
of
Gods
mercy
:
Suppose
thou
goest
on
a
great
while
,
and
heapest
up
sin
on
this
presumption
:
Let
me
put
this
unto
thee
,
either
God
will
inlighten
thy
Conscience
,
or
he
will
not
do
it
;
if
he
never
do
it
,
thou
art
eternally
lost
;
but
if
he
do
it
,
if
he
come
at
length
and
awaken
Conscience
;
then
what
a
load
of
anguish
and
trouble
will
lie
upon
thy
soul
,
that
will
make
thee
cry
out
,
O
Lord
,
I
have
not
only
sinned
:
but
now
I
come
to
seek
for
mercy
;
my
mouth
is
stop't
with
the
thoughts
of
that
mercy
that
I
have
abused
:
Now
nothing
but
free
grace
can
do
me
good
;
my
Conscience
tells
me
how
I
have
abused
this
grace
,
I
have
presumed
on
sin
because
of
this
,
I
have
made
the
thoughts
I
had
of
this
grace
a
means
to
further
me
in
sin
;
and
now
with
what
face
can
I
go
to
seek
this
grace
and
mercy
?
these
will
be
stinging
thoughts
to
thee
another
day
;
when
a
Minister
shall
come
to
apply
the
grace
of
God
to
thy
soul
,
thou
wilt
say
there
is
mercy
with
God
to
pardon
sinners
,
but
not
for
those
that
have
abused
the
grace
of
God
as
I
have
done
;
Manasseh
,
and
Paul
,
't
is
true
,
they
committed
many
great
sins
;
but
did
they
ever
commit
any
sin
upon
this
ground
,
in
hope
of
pardon
:
O
look
unto
it
,
let
none
go
out
from
the
presence
of
the
Lord
this
day
,
with
thoughts
to
venture
on
sin
,
because
ye
hope
it
may
be
pardoned
;
to
venture
on
sin
on
that
ground
,
is
the
most
horrible
cursedest
thing
that
can
be
.
Tenthly
,
A
tenth
way
of
dishonouring
the
grace
of
Gods
pardoning
mercy
;
as
to
sin
in
hopes
of
pardon
,
so
to
sin
after
pardon
,
after
God
hath
revealed
this
grace
unto
you
;
then
to
sin
,
this
is
a
great
dishonour
to
this
grace
:
Many
that
have
been
in
trouble
for
their
sins
,
and
in
their
trouble
have
cryed
to
God
for
mercy
,
and
God
hath
spoke
peace
to
their
souls
,
and
hath
told
them
that
their
sins
are
pardoned
,
and
that
he
will
cleanse
their
souls
from
the
guilt
of
sin
by
the
blood
of
his
own
Son
;
and
yet
after
all
this
,
they
have
again
faln
to
their
former
sins
:
I
have
spoke
before
of
this
degree
of
dishonouring
Gods
pardoning
grace
,
but
now
I
am
speaking
of
a
further
degree
;
not
only
to
fall
into
that
sin
you
have
sought
for
pardon
of
,
but
to
fall
into
that
sin
,
that
you
have
some
comfortable
assurance
of
pardon
of
,
1
King
.
11.9
.
The
Lord
was
angry
with
Solomon
,
because
his
heart
was
turned
from
the
Lord
,
that
had
appeared
to
him
twice
;
remember
,
hath
not
God
appeared
to
some
of
you
twice
,
and
given
you
assurance
of
his
love
and
pardoning
grace
?
God
came
with
sweet
comforts
and
rejoyced
your
souls
;
and
what
do
you
turn
from
the
Lord
after
he
hath
appeared
twice
to
you
,
and
said
unto
thee
,
thy
sins
are
pardoned
?
this
is
a
grievous
thing
,
Ezra
9.14
.
Should
we
again
break
thy
Commandements
?
—
Would'st
not
thou
be
angry
with
us
,
should
we
again
sin
,
would'st
thou
not
consume
us
?
so
after
God
has
delivered
us
from
condemnation
,
the
guilt
of
sin
,
and
the
spirit
of
bondage
;
What
?
to
trespass
again
,
it
is
just
with
God
to
be
angry
with
us
,
Psal.
85.8
.
The
Lord
will
speak
peace
—
,
but
let
them
not
return
again
to
folly
;
if
God
speak
peace
,
O
return
not
again
to
folly
;
I
appeal
unto
you
,
hath
God
ever
spoke
peace
to
your
souls
?
Have
you
heard
the
voyce
of
gladness
speaking
in
your
hearts
,
saying
,
Son
,
or
Daughter
be
of
good
chear
,
go
in
peace
,
thy
sins
are
pardoned
?
Have
you
not
heard
this
?
if
you
have
not
,
you
had
need
to
get
it
;
if
you
have
,
then
return
not
again
to
the
same
sin
that
God
hath
graciously
pardoned
.
1.
Return
not
to
the
same
sin
.
2.
Return
not
to
any
other
sin
.
1.
Return
not
to
the
same
sin
;
it
is
a
question
,
and
a
great
case
of
Conscience
,
Whether
it
be
possible
for
a
Child
of
God
after
God
hath
dealt
unto
him
the
pardon
of
sin
,
whether
he
may
commit
that
sin
again
?
some
have
denyed
it
;
I
remember
some
antient
Divines
,
Origen
and
Tertullian
upon
those
words
in
Heb.
6.
For
it
is
impossible
for
those
that
were
once
inlightened
,
—
if
they
shall
fall
away
to
renew
them
by
repentance
;
he
applies
it
to
the
sin
of
uncleanness
;
and
says
he
,
a
second
repentance
is
not
promised
in
the
Name
of
Christ
to
Adulterers
and
Fornicators
;
thus
I
may
boldly
say
,
we
do
not
find
any
certain
express
example
in
all
the
Book
of
God
,
of
any
Child
of
God
that
did
fall
into
the
same
gross
outward
sins
after
an
actual
repentance
,
and
making
up
his
peace
with
God
for
sin
;
we
find
no
express
Scripture
:
I
do
not
say
,
we
find
no
example
of
the
Children
of
God
that
have
not
committed
the
same
sin
again
,
as
Peter
and
Lot
,
but
we
find
no
example
of
any
gross
sin
that
they
have
faln
into
:
mark
it
,
after
their
repentance
and
reconciliation
;
what
was
done
amiss
,
was
done
before
they
came
to
have
it
laid
home
unto
their
Consciences
,
and
applyed
unto
their
hearts
for
the
humbling
of
their
souls
in
making
their
peace
with
God
:
True
,
David
committed
Adultery
,
but
never
the
second
time
,
after
he
had
his
bones
broken
,
he
fell
not
again
:
and
so
Peter
,
after
he
went
out
and
wept
bitterly
,
he
never
denyed
his
Master
again
;
and
so
Abraham
equivocated
,
but
we
read
not
,
that
after
any
actual
renewal
of
faith
and
repentance
,
that
he
committed
that
sin
again
:
a
wound
while
it
is
open
,
and
not
fully
closed
,
it
may
bleed
again
;
but
when
it
is
fully
closed
,
to
bleed
again
is
dangerous
;
and
so
any
of
the
people
of
God
,
after
the
actual
renewal
of
their
faith
and
repentance
,
you
cannot
give
me
an
example
that
any
of
them
have
faln
into
the
same
sin
again
;
I
do
not
absolutely
deny
it
,
but
I
say
it
is
a
dangerous
thing
,
God
hath
not
left
an
example
;
he
hath
left
examples
that
his
Children
have
faln
,
but
not
after
they
have
renewed
their
faith
and
repentance
,
that
they
have
faln
into
the
same
sins
again
;
I
speak
not
of
inward
thoughts
,
I
know
that
they
after
repentance
will
return
again
;
but
for
any
outward
gross
actual
sin
after
the
renewal
of
faith
and
repentance
,
they
have
not
return'd
again
to
commit
the
same
sin
:
when
once
a
joynt
is
out
,
or
a
leg
broke
and
set
,
usually
that
joynt
or
bone
is
stronger
than
before
;
and
so
I
m●ght
shew
you
after
they
have
sinned
,
and
been
set
again
,
they
have
been
stronger
than
before
:
a
Child
of
God
falling
into
sin
is
just
like
the
breaking
of
a
bone
,
Gal.
6.1
.
And
you
that
are
spiritual
must
restore
such
a
one
;
the
word
in
the
Original
is
put
him
in
joynt
again
;
any
godly
man
or
member
of
a
Church
that
falls
into
sin
,
is
as
a
bone
out
of
joynt
,
and
you
that
are
spiritual
must
set
it
again
;
if
once
you
have
a
bone
out
of
joynt
,
the
longer
you
let
it
go
,
the
more
painful
it
is
;
so
if
you
fall
into
any
sin
,
the
longer
you
let
it
go
the
more
unweildy
you
will
be
:
No
marvel
you
cannot
go
about
your
business
handsomely
,
when
you
have
a
bone
out
of
joynt
;
but
has
God
been
so
merciful
as
to
put
you
into
joynt
again
;
you
know
what
Christ
said
to
the
man
,
Thou
art
made
whole
,
&c.
so
I
say
to
you
,
you
that
have
sinned
,
and
God
has
pardoned
you
,
set
you
in
joynt
again
,
Go
your
way
,
you
are
made
whole
,
take
heed
of
sinning
again
least
,
a
worse
thing
befal
you
.
2.
A
second
sort
that
dishonour
the
grace
of
God
,
are
such
that
though
they
fall
not
into
the
same
gross
sins
again
after
pardoning
mercy
,
yet
are
negligent
in
the
wayes
of
God
;
loose
,
slight
,
v●in
,
sensual
,
carnal
,
dead-hearted
in
their
conversation
,
and
do
not
answer
the
grace
of
God
revealed
to
them
,
but
are
more
drossie
in
their
spirits
than
before
;
It
may
be
for
the
time
wherein
they
were
seeking
this
grace
of
God
,
they
were
strick't
in
their
conversation
,
in
their
wayes
conscientious
;
and
in
every
thing
walk't
close
with
God
,
durst
not
for
their
lives
omit
a
known
duty
,
attended
on
the
Word
with
a
great
deal
of
patience
,
their
hearts
closed
with
it
,
and
it
was
as
meat
and
drink
unto
them
;
and
in
their
conversation
they
were
very
fruitful
in
the
places
where
they
lived
:
But
now
having
had
some
comfortable
assurance
of
Gods
mercy
pardoning
them
,
after
this
they
are
grown
slight
,
vain
,
loose
,
and
dead
hearted
;
this
is
a
very
grievous
evil
where
ever
it
may
be
charged
:
It
is
a
very
great
evil
for
any
to
abuse
Gods
general
Bounty
,
Patience
,
and
Long-sufferance
,
and
the
good
we
receive
from
God
in
the
use
of
the
creature
;
but
far
worse
to
abuse
the
grace
of
God
in
Christ
,
manifested
in
pardoning
mercy
:
I
shall
shew
this
to
be
a
great
evil
,
and
shall
labour
to
convince
you
of
it
.
1.
Consider
and
call
to
remembrance
what
the
dayes
of
old
were
?
How
in
former
times
it
was
with
you
,
when
you
were
seeking
the
pardoning
grace
of
God
?
then
you
thought
if
ever
G●d
come
in
to
my
soul
,
and
give
me
any
assurance
of
pardon
of
sin
,
How
infinitely
should
my
soul
be
ingaged
to
bless
God
,
and
how
shall
I
for
ever
be
bound
to
give
up
my self
,
soul
and
body
;
what
I
am
,
and
what
I
can
do
to
live
to
the
praise
of
the
grace
of
God
;
if
God
come
in
to
my
soul
and
pardon
this
sin
of
mine
,
the
guilt
whereof
lies
so
heavy
upon
my
spirit
;
I
appeal
unto
your
own
Consciences
,
Did
not
you
think
in
your
own
thoughts
,
that
it
was
impossible
that
ever
you
should
come
to
live
as
you
do
?
certainly
if
the
thoughts
of
many
people
might
this
day
appear
,
they
cannot
but
say
,
Time
was
(
when
I
was
seeking
after
the
mercy
of
God
,
to
pardon
my
sin
that
lay
upon
my
Conscience
)
I
thought
with
my self
thus
;
he
is
a
blessed
man
)
indeed
that
has
assurance
of
this
,
and
if
ever
I
had
peace
spoken
to
my
soul
,
I
thought
my
life
would
have
been
such
,
that
(
in
my
apprehension
)
I
thought
it
was
impossible
that
I
should
have
grown
to
this
dulness
,
deadness
,
slightness
,
and
vanity
,
that
now
I
see
I
am
,
then
now
as
Paul
said
to
the
Galatians
,
Where
is
the
blessedness
you
spake
of
,
time
was
you
said
the
pardoning
mercy
of
God
it
was
a
blessed
thing
;
where
is
that
blessedness
you
spake
of
,
that
after
you
have
received
it
,
you
should
grow
wanton
,
loose
,
and
slight
?
What
,
have
you
not
a
mightier
Argument
to
draw
your
hearts
to
God
,
after
he
hath
spoke
peace
,
than
ever
you
had
before
?
The
apprehension
of
guilt
,
danger
,
and
trouble
of
spirit
for
sin
,
that
was
an
Argument
to
keep
you
from
sin
before
;
but
if
God
have
spoken
peace
,
in
applying
this
pardoning
grace
;
Have
you
not
Arguments
,
of
another
nature
than
these
,
which
are
far
more
powe●ful
?
Certainly
,
those
that
know
the
grace
of
God
in
Christ
know
that
there
is
no
such
powerful
argument
as
the
grace
of
God
in
Christ
in
pardoning
sin
,
to
keep
up
the
heart
to
God
,
and
to
keep
from
sin
as
this
,
no
such
argument
in
the
world
that
is
like
to
this
;
the
eyeing
of
Gods
grace
is
a
special
thing
to
quench
and
keep
down
lust
;
whereas
those
that
sin
after
this
mercy
,
whose
lusts
and
corruptions
overcome
the
power
of
this
pardoning
mercy
,
they
are
deprived
of
the
best
and
most
special
spiritual
helps
,
that
can
be
to
keep
from
sin
;
Phil.
4.7
.
The
peace
of
God
which
passeth
all
understanding
,
shall
keep
your
hearts
and
minds
in
Christ
Jesus
;
the
word
in
the
Original
is
very
significant
,
shall
guard
your
hearts
;
this
is
the
emphaticalness
of
the
phrase
;
as
if
the
Apostle
had
said
,
The
sweet
peace
of
God
,
is
such
as
passeth
understanding
,
and
shall
guard
your
hearts
;
as
indeed
the
peace
of
God
that
comes
to
flow
out
from
the
sweetness
of
the
pardoning
grace
of
God
is
such
,
as
passeth
understanding
;
but
yet
after
all
this
,
there
will
be
many
dangers
,
and
you
are
to
be
involved
with
many
temptations
;
but
this
peace
of
God
will
be
a
guard
to
your
souls
,
to
keep
you
from
sin
and
temptation
:
The
soul
of
a
Believer
that
hath
peace
spoken
to
it
,
is
there
compared
to
a
Captain
in
War
,
or
a
Prince
that
apprehends
himself
in
some
danger
,
sets
a
strong
guard
about
his
Person
to
keep
him
from
danger
:
Now
what
is
the
guard
,
that
keeps
the
soul
of
a
Believer
from
temptation
and
danger
?
It
is
the
peace
of
God
,
that
is
the
greatest
and
strongest
guard
in
the
world
;
if
you
complain
of
sin
and
temptations
,
and
that
you
are
afraid
that
sin
will
surprize
you
;
What
guard
would
you
have
to
keep
you
?
The
peace
of
God
is
the
best
guard
that
can
be
:
Now
after
this
hath
been
a
guard
unto
you
if
thy
sin
break
in
upon
thee
,
as
fully
,
and
as
freely
,
as
if
there
were
no
guard
at
all
;
thy
condition
is
very
sad
.
2.
Let
me
further
speak
to
súch
that
sin
after
the
pardoning
grace
of
God
,
and
do
not
walk
answerable
to
that
grace
that
was
let
forth
in
witnessing
the
pardon
of
sin
;
't
is
a
thousand
to
one
thou
wilt
loose
thy
evidence
;
't
is
true
,
it
is
irrevocable
in
Gods
heart
,
yet
thou
may'st
carry
it
so
,
that
by
thy
loose
walking
,
thou
may'st
loose
the
evidence
of
it
in
thy
own
soul
,
and
it
may
be
as
sad
with
thee
as
if
thou
wer
't
not
at
all
pardoned
;
we
are
to
know
that
when
an
Evidence
is
given
in
,
concerning
pardon
of
sin
,
every
renewed
act
of
sin
is
a
blot
to
that
Evidence
:
A
man
that
having
Evidences
of
Lands
,
or
an
Estate
,
will
keep
them
fair
;
but
if
he
should
suffer
them
to
be
blotted
,
one
blot
after
another
,
perhaps
so
blotted
as
neither
he
nor
any
one
else
is
able
to
read
them
;
it
may
cost
him
a
great
deal
of
trouble
before
he
get
them
renew'd
again
;
so
't
is
with
a
poor
creature
that
hath
got
some
comfortable
Evidence
of
the
pardon
of
sin
,
but
giving
way
to
temptation
,
commits
a
sin
,
and
there
he
gets
a
blot
;
and
then
,
the
next
temptation
,
coming
possibly
to
worldly
Mindedness
,
Passion
,
Unbelief
,
slightness
of
Spirit
,
Vanity
,
Sensuality
,
and
abuse
of
the
Creatures
;
by
often
yielding
to
these
,
he
gets
more
and
renewed
blots
;
so
that
if
his
Evidences
be
lookt
into
,
they
will
be
found
so
full
of
blots
,
that
no
marvel
in
a
time
of
temptation
they
cannot
read
them
;
possibly
some
that
are
skilful
in
the
way
of
God
,
and
the
nature
of
the
Covenant
of
grace
,
may
pick
out
somewhat
of
the
meaning
of
them
;
but
thou
hast
faln
so
souly
from
God
that
thy
Evidences
are
so
blotted
and
blur'd
,
that
in
thy
own
apprehension
thou
can'st
see
nothing
,
but
that
thy
condition
is
as
dangerous
as
ever
it
was
and
as
uncomfortable
,
thy
Evidences
are
so
blotted
that
thou
can'st
not
read
them
thy self
,
and
so
hast
no
comfort
by
them
,
and
't
is
to
thee
as
if
thou
had'st
none
at
all
;
this
is
the
duty
,
and
would
be
the
comfort
of
every
Christian
,
that
when
they
have
gotten
their
Evidences
,
that
they
would
keep
them
so
clear
,
that
they
might
read
them
every
morning
,
and
run
and
read
them
,
and
not
stand
pooring
and
beating
their
brains
and
hearts
,
and
fret
themselves
,
because
they
cannot
find
such
and
such
a
thing
that
was
to
them
an
Evidence
of
the
pardon
of
their
sins
,
this
is
through
their
neglect
;
and
if
they
had
been
careful
to
have
kept
their
Evidences
clear
and
plain
,
O
the
comfort
they
might
have
had
to
have
read
them
every
morning
:
If
the
Pollution
of
sin
recoil
back
again
,
no
marvel
the
sense
of
guilt
of
sin
upon
thy
Conscience
recoil
back
again
;
if
God
have
committed
such
a
Jewel
to
thee
as
the
Evidence
of
pardon
of
sin
,
and
thou
makest
no
better
use
of
it
,
't
is
just
with
God
to
take
it
out
of
thy
hands
,
and
keep
it
in
his
own
;
and
though
he
shew
mercy
at
last
unto
thee
,
yet
thou
may'st
not
know
it
while
thou
art
in
this
world
;
't
is
a
very
hard
thing
to
recover
it
again
:
those
that
have
had
the
pardon
of
sin
seal'd
unto
them
,
have
by
their
falling
into
sin
afterwards
,
so
darkned
and
lost
their
Evidences
that
they
could
never
recover
them
again
;
as
David
,
see
how
he
cries
out
,
Create
in
me
a
clean
heart
,
and
restore
to
me
the
joy
of
thy
Salvation
;
David
saw
all
was
gone
,
and
that
there
must
be
a
new
Creation
and
Restoration
;
Restore
to
me
the
joy
of
thy
salvation
;
O
the
joy
that
once
I
had
,
and
now
have
lost
;
O
Lord
that
I
may
have
it
once
again
:
David
had
a
little
sensual
pleasure
for
a
while
,
but
he
paid
dear
for
it
,
he
lost
the
joy
of
Gods
Salvation
:
What
think
you
,
David
would
have
given
to
have
got
it
again
?
for
ought
we
know
,
he
never
had
it
so
fully
as
before
:
Those
that
have
had
some
comfortable
Evidence
of
pardoning
grace
,
and
afterwards
through
their
negligence
,
loosness
,
and
vanity
,
have
lost
it
,
may
never
come
to
injoy
the
comfort
of
it
again
as
formerly
they
did
;
and
therefore
when
Peter
had
sinned
against
his
Master
;
mark
,
when
Christ
came
to
Peter
,
says
he
,
Lovest
thou
me
?
he
answered
,
Lord
thou
knowest
I
love
thee
;
Christ
puts
it
to
him
again
;
Lovest
thou
me
?
he
would
not
take
his
first
answer
,
but
puts
it
to
him
the
second
and
third
time
,
Lovest
thou
me
?
as
if
Christ
had
said
to
Peter
,
look
to
your self
,
it
is
not
any
present
sudden
work
that
can
recover
your
Evidences
again
;
you
that
have
sinned
and
darkned
your
Evidences
,
had
need
to
put
this
Question
to
your
own
hearts
again
and
again
,
to
get
it
sure
,
that
you
love
Christ
,
and
that
Christ
loves
you
.
3.
Thirdly
,
Let
me
speak
to
such
as
sin
after
pardon
,
it
may
justly
provoke
God
to
deal
with
you
,
though
he
do
not
take
away
his
everlasting
love
;
yet
to
deal
with
you
as
a
Slave
rather
than
a
Child
;
I
mean
,
in
following
you
with
sore
and
heavy
chastisements
,
though
he
may
save
your
souls
at
last
,
yet
it
may
cause
God
to
meet
you
with
such
sore
and
evil
things
in
this
world
,
that
for
that
sloath
and
sluggishness
of
your
hearts
you
may
pay
dear
for
it
,
before
you
die
;
truly
so
may
be
the
dealings
of
God
with
his
own
Children
whom
he
pardons
,
Jer.
2.14
.
God
is
speaking
there
to
his
own
people
:
Is
Israel
a
servant
?
Is
he
a
home-born
slave
?
and
at
vers.
18.
What
hast
thou
to
do
in
the
way
of
Egypt
?
so
thou
to
whom
God
hath
heretofore
received
to
mercy
and
pardon
;
but
thou
hast
walk't
so
,
that
Gods
ways
to
thee
seem
to
be
such
as
it
may
be
said
,
Is
this
man
or
woman
a
servant
?
Is
he
a
home-born
slave
?
God
speaks
it
with
pity
,
Israel
is
my
dear
Son
;
How
comes
it
to
pass
that
he
is
as
a
home-born
slave
?
What
,
is
he
a
servant
,
and
brought
into
such
a
condition
as
a
servant
or
a
slave
?
What
is
the
matter
?
Why
?
he
is
in
the
way
of
Egypt
;
so
it
may
be
said
to
thee
who
walkest
in
the
sensual
drossiness
of
thy
spirit
;
Hast
thou
not
been
in
the
way
of
Egypt
?
Are
thy
ways
such
,
that
Gods
dealings
with
thee
are
as
if
thou
wer
't
a
servant
,
and
a
home-born
slave
?
Where
is
that
filial
ingenious
spirit
of
thine
,
that
God
is
fain
to
deal
with
thee
as
now
he
doth
?
4.
Again
,
thou
that
sinnest
after
pardon
,
thou
comest
to
aggravate
thy
sins
more
than
the
sins
of
the
wicked
,
in
some
regards
;
those
that
are
wicked
,
and
go
on
in
their
vile
ways
against
God
,
you
cry
out
of
them
as
wretched
creatures
,
base
,
filthy
,
drunkards
,
swearers
,
lyars
,
false
men
and
women
in
their
dealings
,
such
as
are
not
to
be
dealt
withal
in
the
world
,
you
think
these
are
wicked
;
but
you
that
sin
after
mercy
,
your
sins
have
an
aggravation
upon
them
beyond
theirs
;
for
they
never
knew
what
Gods
sweet
pardoning
mercy
meant
;
they
never
heard
God
speak
peace
to
their
souls
,
as
thou
hast
to
thine
;
they
never
had
the
secret
Visitations
of
Gods
Spirit
,
nor
the
warm
beams
of
Gods
mercy
shining
into
their
hearts
;
they
were
never
acquainted
with
such
things
;
and
therefore
though
they
go
on
in
sin
,
after
which
they
have
bin
accustomed
,
't
is
not
so
much
to
be
wondered
at
:
But
thou
that
haste
had
a
tast
of
the
sweetness
of
Gods
love
in
Christ
,
in
pardoning
mercy
;
for
thee
to
sin
after
this
,
't
is
a
greater
aggravation
than
the
sins
of
the
other
;
and
as
't
is
a
greater
aggravation
than
the
sins
of
the
wicked
,
so
thy
sin
goes
more
near
to
the
heart
of
Christ
than
the
sins
of
the
wicked
and
ungodly
do
;
the
sins
of
the
most
prophanest
wretch
in
all
the
Town
doe
not
go
so
near
to
the
heart
of
Christ
,
as
those
that
are
committed
after
receipts
of
mercy
from
Christ
;
What
,
you
my
sons
to
do
thus
and
thus
against
me
?
I
remember
't
is
reported
of
Caesar
,
when
many
with
their
Poinyards
came
about
him
,
and
stab'd
him
in
the
Senate-House
,
at
length
comes
Brutus
,
whom
he
had
done
much
good
for
,
he
comes
and
gives
him
a
blow
,
he
look't
upon
him
,
and
cries
out
;
What
,
thou
my
son
Brutus
,
wilt
thou
give
me
a
blow
and
stab
?
It
went
nearer
to
the
heart
of
Caesar
,
to
have
Brutus
come
and
give
him
a
wound
and
stab
,
than
for
all
the
other
that
came
round
about
and
stab'd
him
;
so
Christ
may
look
upon
thee
,
for
whom
he
has
purchas
't
pardon
,
shed
his
blood
,
and
laid
down
his
life
for
;
What
,
thou
my
son
,
wilt
thou
sin
against
me
?
for
wicked
wretches
that
are
strangers
to
him
,
no
marvel
if
they
sin
against
him
;
but
for
you
that
are
his
sons
,
his
redeemed
ones
,
that
have
received
such
pardoning
grace
and
mercy
;
for
you
to
sin
:
this
goes
to
the
heart
of
Christ
more
than
the
sins
of
the
ungodlyest
wretch
in
all
the
Parish
,
And
would
you
not
be
loath
to
do
more
against
Christ
than
the
vilest
wretch
in
the
Parish
?
you
that
have
received
so
much
mercy
from
Christ
:
Further
,
other
mens
sins
anger
God
,
but
no
mens
sins
grieve
the
Spirit
of
God
so
,
as
the
sins
of
those
that
have
received
pardon
;
they
go
to
the
heart
of
God
,
and
greive
the
Spirit
by
which
they
are
sealed
;
the
Spirit
of
God
that
hath
sealed
to
your
souls
the
pardon
of
your
sins
,
let
not
that
Spirit
be
grieved
;
't
is
a
greater
sin
to
grieve
the
blessed
Spirit
of
God
than
you
are
aware
of
.
Further
,
yet
once
more
,
you
bring
a
disgrace
upon
the
Doctrine
of
Assurance
of
Pardon
:
We
preach
that
a
man
may
not
only
have
some
good
hopes
that
his
sins
are
pardoned
;
but
we
say
God
hath
revealed
such
a
fulness
of
riches
of
grace
in
the
Gospel
,
that
a
man
may
have
certain
and
full
assurance
of
the
pardon
of
his
sin
;
as
if
he
heard
a
voyce
from
Heaven
,
speaking
to
him
by
name
,
thy
sins
are
pardoned
;
or
as
if
when
Christ
in
the
days
of
his
flesh
,
said
to
any
one
,
son
,
go
in
peace
,
thy
sins
are
pardoned
;
certainly
,
there
may
be
as
full
assurance
of
pardon
of
sin
,
by
the
witness
of
the
Spirit
of
God
,
as
if
such
a
voyce
came
from
Heaven
:
But
our
Adversaries
say
,
open
but
that
gap
,
and
't
is
an
open
way
for
men
to
take
liberty
to
commit
any
sin
;
What
need
men
care
what
sins
they
commit
,
when
they
know
they
are
pardoned
?
that
has
been
objected
against
us
;
but
now
we
say
,
there
is
such
a
vertue
in
the
grace
of
God
going
along
with
pardoning
of
sin
,
that
heals
the
soul
,
as
well
as
comforts
the
soul
;
we
answer
it
thus
,
but
you
take
away
our
answer
,
and
digrace
that
blessed
Doctrine
of
Pardon
of
Sin
;
for
wherein
does
it
appear
,
there
is
such
a
healing
power
in
the
assurance
of
the
pardon
of
sin
?
if
it
be
so
,
then
you
would
walk
more
strictly
than
any
man
in
the
world
can
do
,
in
the
time
of
the
greatest
horror
of
Conscience
that
possible
can
be
;
and
this
would
bring
an
honour
to
the
Doctrine
of
Assurance
;
but
you
by
sinning
after
pardon
,
How
do
you
disgrace
this
blessed
Doctrine
,
and
take
away
the
answer
out
of
our
mouths
?
So
much
for
the
present
,
to
be
spoken
to
those
that
dishonour
the
pardoning
mercy
of
God
by
sinning
after
pardon
.
CHAP.
XV.
Of
the
Dishonour
done
to
the
Grace
of
God
by
not
resting
on
it
.
2.
Of
the
Evil
of
it
.
THere
is
one
sort
more
that
are
great
dishonourers
of
the
pardoning
grace
of
God
,
and
they
are
those
that
think
they
honour
him
,
and
yet
dishonour
him
exceedingly
,
such
as
being
apprehensive
of
the
greatness
of
their
sins
,
the
vileness
of
them
and
their
own
misery
,
by
reason
whereof
lie
down
in
a
sullen
desperate
discouraging
mood
,
under
the
wait
and
burden
of
them
,
and
are
ready
to
turn
against
themselves
,
saying
;
certainly
,
my
condition
is
such
,
as
I
must
expect
no
other
but
to
lie
for
ever
under
the
burden
of
my
sins
,
and
bear
for
ever
the
punishment
of
them
;
I
have
heard
much
indeed
of
the
riches
of
the
pardoning
grace
of
God
;
but
for
my
part
,
my
condition
is
such
,
that
little
expectation
I
have
of
being
made
partaker
of
it
;
certainly
this
kind
of
sullen
discouragement
,
in
lying
under
our
sins
,
is
a
mighty
aggravation
of
our
sin
,
and
exceedingly
dishonourable
to
the
pardoning
grace
of
God
;
many
that
are
thus
,
let
them
hear
never
so
much
opened
of
the
riches
of
the
Gospel
,
and
the
infiniteness
of
the
grace
of
God
;
all
is
nothing
to
them
,
it
raises
them
not
from
the
sullenness
of
their
hearts
,
and
the
dicouragement
of
spirit
that
hangs
upon
them
;
they
are
like
to
those
in
Exod.
6.9
.
that
Moses
spake
unto
,
but
they
hearkened
not
for
anguish
of
spirit
,
and
for
cruel
bondage
;
God
sent
Moses
to
shew
them
the
grace
(
of
God
,
to
deliver
them
from
their
bondage
;
but
says
the
Text
,
they
hearkened
not
to
Moses
,
only
for
anguish
of
spirit
,
and
for
cruel
bondage
;
so
many
People
when
God
comes
to
awaken
their
Consciences
,
there
is
so
much
anguish
in
the
sense
of
their
sin
,
that
they
hearken
not
to
what
is
said
;
let
them
hear
never
so
much
in
private
or
in
publick
,
they
are
just
where
they
were
,
the
same
complaints
,
sullenness
and
objections
as
before
:
you
may
answer
all
their
objections
against
the
grace
of
God
,
that
they
know
not
what
to
say
,
but
go
away
for
half
an
hour
,
and
they
will
have
the
same
objections
as
if
never
any
thing
had
been
said
unto
them
,
certainly
there
is
more
evil
in
this
,
then
you
are
aware
of
,
this
limiting
and
determining
of
Gods
grace
:
t
is
true
,
there
is
reason
to
judge
your selves
unworthy
,
and
that
God
may
deny
you
,
but
that
God
will
deny
you
is
another
thing
;
there
is
a
great
deal
of
difference
in
these
:
some
when
they
are
put
upon
the
use
of
means
,
will
confess
they
ought
to
attend
upon
them
,
and
that
they
will
do
it
,
but
yet
when
I
have
done
all
,
I
have
little
hopes
that
God
will
deliver
me
,
but
I
shall
dye
and
perish
in
my
sins
,
as
that
woman
1
Kings
12.17
.
saies
she
,
I
am
a
poor
Woman
,
I
have
but
a
handful
of
meal
in
the
barrel
,
and
a
little
Oyl
in
a
Cruse
,
and
am
gathering
two
sticks
that
I
may
eat
it
and
dye
;
so
much
as
I
have
I
am
preparing
,
and
when
I
have
eaten
this
I
must
dye
,
thus
saies
many
a
soul
,
I
may
go
hear
the
word
and
pray
,
but
to
little
purpose
;
But
I
will
go
and
do
them
and
then
I
must
dye
.
It
is
but
little
that
I
can
make
of
Prayer
,
when
I
have
spoken
two
or
three
words
,
I
am
presently
distracted
with
wandring
thoughts
.
Two
or
three
sticks
I
may
lay
together
,
but
when
I
have
done
that
,
I
must
dye
.
Now
know
and
consider
this
day
,
what
from
God
shall
be
said
unto
you
,
thou
much
dishonourest
the
pardoning
grace
of
God
.
First
,
Know
it
is
very
low
thoughts
thou
hast
of
the
pardoning
mercy
of
God
,
and
what
Christ
hath
purchased
,
and
what
God
hath
intended
from
everlasting
,
in
the
Covenant
of
grace
,
to
those
souls
for
whom
he
intends
good
;
and
though
for
his
intentions
he
keeps
them
to
himself
(
and
would
not
have
thee
meddle
with
that
)
till
he
manifest
them
in
the
work
of
grace
,
yet
in
the
mean
time
having
revealed
no
further
,
but
that
thou
maist
have
it
as
well
as
any
other
,
he
expects
from
thee
that
thou
shouldst
venture
thy self
upon
his
grace
through
his
Son
Jesus
Christ
,
and
though
thou
saist
thou
art
vile
,
unworthy
,
and
after
the
use
of
means
,
that
thou
art
unprofitable
,
vain
,
full
of
wandring
thoughts
and
deadness
,
and
therefore
thou
canst
not
expect
grace
;
know
that
thou
hast
but
mean
thoughts
of
the
grace
of
God
,
that
sett'st
such
things
as
these
against
it
,
these
are
poor
low
unworthy
things
to
set
against
the
grace
of
God
,
and
they
do
lower
the
grace
of
God
too
much
;
that
set
such
things
as
these
against
it
.
A
Schollar
would
think
it
a
dishonour
to
him
,
for
one
to
come
to
reason
with
him
,
and
bring
nothing
but
poor
low
weak
objections
that
are
not
worth
the
answering
,
he
would
think
it
a
disgrace
to
him
;
certainly
it
is
a
dishonour
to
the
grace
of
God
,
to
set
such
things
as
these
against
it
,
thou
look'st
upon
it
in
a
natural
way
,
and
dost
not
consider
,
it
is
the
great
designe
of
God
above
all
things
in
the
World
;
to
magnify
his
grace
in
pardoning
of
sin
;
certainly
were
this
understood
,
these
things
would
be
counted
too
low
and
unworthy
to
be
set
against
such
a
designe
;
when
it
is
the
greatest
,
God
hath
to
magnify
his
name
in
.
Secondly
,
Thou
judgest
of
God
according
to
thy
own
thoughts
,
and
this
God
will
take
exceeding
ill
,
as
they
Psal.
50.21
.
Because
I
kept
silence
thou
thoughtest
I
was
altogether
such
a
one
,
as
thy self
;
'T
is
a
great
evil
to
measure
God
by
our
own
thoughts
,
and
there
are
two
waies
of
dishonouring
God
by
it
.
1.
The
way
of
the
carnal
secure
sinner
;
he
measured
God
by
his
own
thoughts
,
he
thinks
God
is
not
so
strickt
to
be
angry
for
every
fault
;
and
if
thou
offendest
,
that
if
we
go
and
cry
him
mercy
,
he
will
be
pleased
again
.
We
think
it
an
easie
matter
to
please
God
,
and
because
God
is
silent
,
we
think
he
do's
not
hate
sin
as
he
doth
,
that
's
one
way
of
dishonouring
God
.
A
Second
way
is
when
a
man
comes
to
be
troubled
for
sin
,
and
conscience
enlightened
;
then
we
think
slightly
of
God
another
way
.
It
may
be
thou
hast
a
hard
heart
and
wouldst
not
pardon
one
that
provokes
thee
again
and
again
,
thou
wouldst
not
pass
by
such
and
such
offences
,
and
thou
thinkst
God
is
so
too
,
thou
thinkest
God
to
be
like
thy self
,
and
that
he
cannot
bear
with
thee
in
such
and
such
things
,
because
thou
canst
not
bear
with
others
.
This
is
to
judge
God
by
our
own
line
,
but
know
,
that
the
thoughts
of
Gods
pardoning
grace
are
as
far
above
ours
as
the
Heavens
are
above
the
Earth
;
and
therefore
we
must
not
measure
God
by
our
own
thoughts
.
Thirdly
,
Thou
dishonourest
the
pardoning
grace
of
God
,
by
haveing
low
thoughts
of
it
,
because
it
is
contrary
to
the
Scriptures
.
For
the
main
scope
of
all
the
Scriptures
is
to
magnifie
the
pardoning
grace
of
God
,
and
to
set
it
out
in
its
greatness
to
to
thy
soul
,
and
thou
mak'st
it
thy
main
work
to
under-value
it
,
Luther
sais
,
the
scope
of
the
whole
scriptures
are
but
this
,
that
we
might
know
and
acknowledge
God
to
be
a
gracious
and
merciful
God
,
and
a
greater
then
Luther
speaks
this
;
that
is
a
notable
Text
of
Scripture
in
the
Acts
of
the
Apostles
10.42
,
43.
And
he
commanded
us
to
preach
unto
the
people
,
and
to
testifie
,
it
is
he
that
was
ordained
of
God
to
be
the
Judge
of
Quick
and
Dead
.
To
him
give
all
the
Prophets
witness
,
that
through
his
name
;
whosoever
believeth
in
him
shall
receive
remission
of
sins
.
Marke
,
to
him
give
all
the
Prophets
witness
,
that
through
his
name
;
whosoever
believeth
in
him
shall
receive
remission
of
sins
:
So
that
it
is
the
scope
and
intention
of
all
the
Prophets
,
to
witness
this
to
a
poor
soul
,
that
whosoever
believes
in
him
shall
receive
remission
of
sin
:
You
will
say
,
whosoever
believes
on
him
,
but
there
is
all
the
Question
:
but
thou
hindrest
thy self
of
believing
,
thou
wouldst
have
assurance
before
thou
dost
believe
,
thou
must
believe
that
thou
mayest
have
it
,
that
is
,
thou
must
venture
and
cast
thy
soul
upon
this
grace
of
God
;
all
the
Prophets
witness
this
,
that
whosoever
believes
on
him
shall
receive
remission
of
sins
;
therefore
by
thy
sitting
down
in
these
sullen
discouraging
thoughts
of
thy
heart
,
thou
givest
a
lye
to
all
the
Prophets
of
God
,
thou
giv'st
not
a
lye
only
to
our
preaching
,
for
certainly
so
it
is
,
God
sees
it
so
,
but
to
all
the
Prophets
of
God
:
now
when
God
makes
it
the
work
of
all
the
Prophets
to
witness
forgiveness
of
sins
by
Christ
,
wilt
thou
make
it
thy
work
to
object
against
it
.
Again
,
Know
that
thy
reasonings
are
quite
contrary
to
the
Scriptures
,
for
thou
reasonest
,
that
pardoning
mercy
will
not
be
thine
,
because
thy
sins
are
so
great
,
Psal.
25.11
.
David
cries
to
God
to
pardon
his
iniquities
for
they
are
great
,
he
makes
the
greatness
of
his
sins
,
an
argument
to
drive
him
too
God
,
not
from
God
,
and
this
is
Gods
own
argument
.
Gen.
8.21
.
I
will
not
again
curse
the
Ground
any
more
for
mans
sake
;
why
?
for
the
imaginations
of
Mans
heart
are
evil
from
his
youth
;
one
would
have
thought
it
should
have
been
thus
,
the
imaginations
of
mans
heart
are
evil
,
and
therefore
I
will
do
nothing
else
but
curse
the
ground
.
No
saies
God
,
I
will
not
,
because
the
imaginations
of
mans
heart
are
evil
from
his
youth
;
as
if
he
should
say
,
if
I
should
never
leave
cursing
till
man
leave
sinning
,
I
should
alwayes
be
cursing
,
so
saies
God
,
If
I
should
never
pardon
sin
till
mans
sins
are
less
,
I
should
never
pardon
at
all
.
So
in
Hosea
2.13
,
14.
You
have
God
reasoning
there
like
to
this
here
;
She
went
after
her
lovers
,
and
forgat
me
,
sais
God
,
14
.
v
.
Therefore
will
I
allure
her
,
and
bring
her
into
the
Wilderness
,
and
speak
comfortably
unto
her
.
For
she
had
forgotten
me
,
and
went
after
her
lovers
;
see
how
the
Scripture
makes
that
an
argument
of
Gods
mercy
.
Take
another
Text
in
Isaiah
the
57.17
.
For
the
iniquity
of
his
covetousness
,
I
was
wroth
and
smote
him
,
I
hid
me
and
was
wroth
,
and
he
went
on
frowardly
in
the
way
of
his
heart
.
Marke
what
followes
;
I
have
seen
his
wayes
and
will
heal
him
,
and
will
restore
comfort
to
him
and
to
his
mourners
,
he
went
on
frowardly
in
the
perverseness
of
his
Spirit
saies
God
,
I
have
seen
his
ways
and
will
heal
him
:
thus
God
expresses
himself
to
the
end
of
the
Chap.
to
incourage
the
hearts
of
those
that
are
sencible
of
their
sins
,
and
would
be
sensible
of
the
evil
of
sin
,
and
account
it
a
great
misery
that
they
cannot
be
sencible
of
it
,
the
Lord
would
incourage
them
,
therefore
the
greatness
of
sin
is
no
discouragement
at
all
.
Further
,
The
way
that
thou
takest
is
the
way
to
perish
,
there
can
be
no
good
in
that
way
,
thou
mayst
pine
away
in
thine
iniquity
,
but
for
to
get
any
Councel
,
help
,
comfort
,
or
mercy
:
be
assur'd
thou
canst
not
,
therefore
reason
as
the
Lepers
,
2.
Kings
7.3
.
If
we
sit
here
we
shall
certainly
dye
,
if
we
go
to
the
Camp
of
the
Syrians
they
can
but
kill
us
,
let
us
arise
and
go
:
And
it
was
a
good
going
to
them
,
for
they
met
with
that
,
that
helpt
and
relieved
them
;
So
do
you
say
if
I
sit
down
thus
,
there
is
no
way
but
I
must
dye
,
but
however
though
I
should
never
get
any
comfort
or
help
,
yet
it
is
better
venture
that
way
than
the
other
:
thou
knowest
not
what
thou
mai'st
meet
with
,
may
be
thou
think'st
it
humility
to
sit
down
in
this
way
,
but
know
that
most
desperate
pride
may
be
under
it
,
and
stand
with
such
discouragements
.
We
know
the
most
proud
spirits
may
be
the
most
discouraged
spirits
,
as
the
Devil
,
the
Scripture
sets
him
forth
to
be
as
proud
as
Lucifer
,
yet
none
so
proud
as
spirits
under
such
discouragements
:
there
may
be
much
pride
in
discouragements
,
therefore
take
heed
least
there
be
any
secret
pleasing
of
your selves
this
way
,
though
you
be
in
some
trouble
,
yet
if
you
feel
there
is
a
secret
pleasure
in
that
smart
that
falls
upon
you
,
and
some
kinde
of
contentedness
in
going
your
own
way
,
as
many
men
though
they
meet
with
abundance
of
Crosses
,
yet
if
they
go
their
own
way
,
it
pleases
them
much
;
take
heed
,
there
may
be
desperate
pride
at
the
bottom
of
all
this
.
Ob.
If
this
be
to
dishonour
the
pardoning
grace
of
God
;
what
would
you
have
us
to
do
?
(
We
would
not
speak
it
were
it
not
so
,
to
what
end
is
it
for
us
to
study
,
and
pray
to
God
for
light
and
help
to
open
the
grace
of
God
,
if
a
little
discouragement
of
heart
and
sulleness
of
Spirit
,
shall
turn
all
aside
,
and
make
all
that
we
say
to
be
of
none
effest
:
therefore
great
reason
there
is
that
we
should
tell
you
this
is
a
great
dishonouring
of
the
pardoning
grace
of
God
:
)
but
what
,
would
you
have
us
to
doubt
no
more
,
but
go
on
and
perswade
our
hearts
our
sins
are
pardoned
and
there
s
an
end
?
Ans.
No
,
if
I
should
say
you
could
do
this
,
it
would
be
in
vain
for
me
to
say
all
this
,
for
it
is
not
in
your
power
to
cast
off
all
fears
of
Gods
anger
,
and
presently
perswade
your selves
your
sins
are
pardoned
;
this
is
not
in
your
power
to
do
:
and
therefore
this
is
not
the
thing
I
put
you
upon
,
it
must
be
the
mighty
work
of
God
;
in
the
2.
of
Ezech.
When
the
Prophet
had
done
in
the
end
of
the
1.
Chap.
the
next
verse
of
the
2.
Chap.
he
saies
,
Son
of
Man
stand
upon
thy
feet
,
but
that
was
not
enough
to
raise
the
Prophet
,
no
not
for
God
himself
to
say
Son
of
Man
stand
upon
thy
feet
but
together
with
the
voice
of
God
,
verse
the
2.
There
enters
into
him
the
Spirit
of
God
,
and
sets
him
on
his
feet
;
so
it
is
with
the
Ministers
of
the
Word
,
we
speak
to
souls
that
are
cast
down
under
the
burden
of
their
sins
,
to
stir
up
themselves
that
they
may
not
alwayes
lye
down
drooping
,
but
stand
up
on
their
feet
;
But
together
with
our
speaking
,
God
must
speak
and
convey
his
spirit
to
the
soul
before
it
is
able
to
stand
up
.
Quest
Well
,
but
what
would
you
have
us
to
do
?
Answ.
These
are
the
things
I
would
have
you
do
.
First
I
would
have
you
turn
your
fears
of
presuming
,
into
fears
of
dishonouring
the
grace
of
God
.
I
would
have
you
be
as
fearful
that
Gods
grace
should
be
dishonoured
by
unbelief
,
as
now
you
are
fearful
lest
you
should
presume
upon
Gods
grace
;
those
that
are
secure
,
they
fear
not
lest
they
should
presume
;
but
those
whose
consciences
are
awakened
,
their
great
fear
is
least
they
should
presume
upon
Gods
grace
,
and
dishonour
it
by
presumption
;
if
thou
fearest
thou
shouldst
dishonour
the
grace
of
God
by
presumption
,
why
shouldst
thou
not
fear
lest
thou
shouldst
dishonour
it
by
unbelief
,
as
well
as
by
presumption
?
certainly
the
strength
of
this
temptation
is
from
the
Devil
.
Those
that
have
their
consciences
troubled
for
sin
,
he
labours
to
keep
them
from
venturing
on
the
grace
of
God
,
least
they
should
presume
;
but
the
way
to
cut
the
Sinews
of
this
temptation
,
is
to
fear
rather
least
thou
shouldst
dishonour
the
grace
of
God
by
unbelief
;
many
look
not
at
unbelief
as
a
great
sin
,
but
God
is
displeased
at
thy
unbelief
,
as
much
as
by
those
that
do
presume
.
Secondly
,
The
thing
I
would
have
you
to
do
,
you
that
are
under
the
checkings
of
Conscience
for
sin
,
and
full
of
doubts
that
God
will
not
pardon
,
and
you
cannot
be
perswaded
your
sins
are
pardonable
.
Labour
to
set
the
greatness
of
the
pardoning
grace
of
God
in
the
fulness
of
it
,
to
the
utmost
you
can
,
before
the
eye
of
your
souls
,
That
it
may
be
before
you
;
though
you
cannot
reach
to
it
,
yet
set
it
before
you
;
you
do
not
know
what
an
efficacy
the
pardoning
grace
of
God
hath
,
by
being
presented
before
your
souls
,
and
kept
there
;
no
marvel
you
find
not
the
power
of
it
,
when
as
you
set
it
not
before
your
eyes
,
the
efficacy
of
Gods
grace
lyes
much
in
presenting
it
before
your
souls
.
The
Brasen
Serpent
,
if
they
lookt
not
to
it
,
it
would
never
heal
;
So
though
the
pardoning
grace
of
God
,
be
in
books
and
Sermons
;
yet
unless
it
be
before
your
eyes
,
and
you
fix
and
fasten
the
eye
of
your
souls
upon
it
;
it
will
never
heal
you
:
therefore
keep
it
before
your
eyes
,
Psal.
5.3
.
There
is
an
excellent
expression
;
In
the
morning
will
I
direct
my
prayer
unto
thee
,
and
will
look
up
.
I
suppose
many
of
you
in
the
morning
will
not
neglect
prayer
to
God
;
but
mark
the
expression
,
I
will
direct
my
Prayer
;
T
is
not
I
will
say
my
prayers
,
but
direct
my
prayer
,
there
's
a
great
emphasis
in
it
.
I
will
level
my
Prayer
aright
,
and
dart
up
my
soul
aright
to
Heaven
,
and
observe
the
way
that
God
would
have
me
;
and
so
direct
my
heart
in
prayer
to
him
.
It
may
be
some
of
you
go
thus
far
,
not
to
content
your selves
with
a
dead
hearted
sluggish
Prayer
:
But
what
do
you
look
to
all
the
day
after
?
what
shall
wandring
and
discouraging
thoughts
bring
you
to
look
down
all
the
day
?
Would
you
look
up
to
your
morning
Prayers
,
and
what
you
prayed
for
,
there
would
come
a
great
deal
of
efficacy
upon
your
souls
.
Thirdly
,
Be
careful
to
keep
your
hearts
stirring
and
active
,
be
afraid
of
deadness
and
dulness
;
take
heed
of
such
thoughts
,
Why
should
I
pray
and
read
,
when
as
I
have
no
heart
to
perform
any
duty
:
Up
and
be
doing
,
and
the
Lord
be
with
you
;
if
ever
your
hearts
were
active
at
any
thing
in
the
world
,
it
ought
to
be
in
this
,
if
once
you
give
your selves
liberty
to
lye
down
,
and
the
activity
of
your
Spirits
be
gone
,
you
are
in
a
sad
condition
,
t
will
be
very
difficult
to
get
them
up
again
;
take
heed
of
a
sullen
heart
,
you
may
be
very
active
,
and
yet
calme
,
quiet
,
and
patient
,
there
s
a
great
conjunction
between
these
two
,
when
I
am
active
and
yet
calme
,
stilling
of
my
heart
under
God
,
and
yet
stirring
of
my
heart
unto
God
,
these
two
are
joyned
together
in
those
whom
God
directs
unto
himself
.
Fourthly
,
Renew
thy
resolutions
,
that
what
ever
becomes
of
thee
,
whether
God
will
ever
speak
peace
or
no
to
thee
yet
so
long
as
thou
livest
,
thou
will
do
what
thou
canst
;
to
honour
his
name
,
and
keep
from
sin
:
Keep
thy
heart
under
the
power
of
this
resolution
.
Fifthly
,
Keep
thy
heart
in
a
waiting
frame
,
use
the
means
,
lye
at
the
Poole
,
as
the
man
that
lay
many
years
waiting
for
the
stirring
of
the
Waters
met
with
help
at
last
;
so
do
thou
keep
thy
heart
in
a
waiting
frame
,
and
think
with
thy self
if
mercy
come
at
last
,
it
will
recompence
thee
for
all
thy
waitings
and
pains
.
Sixthly
,
Be
willing
to
catch
hold
of
any
beginnings
of
Gods
discoverings
of
himsef
,
if
it
be
but
a
little
glimpse
make
much
of
it
,
and
bless
God
for
it
:
Many
in
their
trouble
seek
to
God
for
pardon
;
but
they
are
always
complaining
,
either
to
their
Neighbours
or
themselves
;
but
seldom
express
themselves
in
Thanks-givings
:
Now
,
you
should
observe
what
God
hath
granted
,
what
beginnings
and
glimpse
of
his
grace
appear
;
look
and
see
if
there
be
not
a
little
cloud
,
the
bigness
of
a
mans
hand
,
it
may
breed
a
shower
,
a
shower
of
grace
may
come
after
it
;
but
take
notice
of
it
,
when
it
is
but
the
bigness
of
a
mans
hand
:
it
is
a
great
evil
in
such
as
are
under
trouble
of
Conscience
,
because
they
find
not
full
Assurance
presently
,
they
think
they
receive
nothing
at
all
:
Well
,
wait
upon
God
under
these
directions
,
and
as
you
shall
not
be
so
guilty
of
dishonouring
the
pardoning
mercy
of
God
;
so
't
will
be
a
means
to
bring
great
good
unto
your
souls
.
We
have
now
done
with
the
several
wayes
of
dishonouring
the
pardoning
grace
of
God
;
and
because
God
is
very
jealous
of
this
,
and
takes
it
exceeding
ill
;
I
have
been
the
larger
in
it
;
now
I
am
to
shew
the
evil
of
it
.
Of
the
Evil
of
dishonouring
the
Pardoning
Grace
of
God
.
First
,
There
is
this
evil
in
it
,
because
it
is
a
sinning
against
mercy
,
which
God
accounts
his
glory
;
a
man
takes
it
exceeding
ill
,
if
he
be
wronged
in
his
Goods
,
or
good
Name
,
or
in
any
thing
he
apprehends
an
excellency
in
;
and
(
mark
it
)
The
greater
excellency
a
man
apprehends
in
any
thing
,
the
greater
evil
he
accounts
the
wrong
that
is
done
to
him
in
that
thing
:
As
a
covetous
man
,
if
you
wrong
him
in
his
Estate
,
he
presently
as
a
mad
man
cannot
bear
it
,
because
you
wrong
him
of
that
which
he
counts
his
greatest
excellency
;
so
a
Scholar
,
a
man
of
parts
will
rather
you
wrong
him
in
any
thing
than
account
of
him
as
a
Dunce
,
because
he
accounts
his
parts
and
learning
his
greatest
excellency
,
therefore
he
would
not
be
wronged
in
that
:
so
you
that
are
Marriners
,
and
have
skill
in
sailing
,
and
in
the
Art
of
Navigation
,
if
one
vilifie
your
work
,
and
find
fault
with
you
there
,
't
is
as
if
one
touch't
your
free-hold
,
you
cannot
bear
it
;
Why
?
because
you
account
it
your
excellency
;
so
it
is
between
us
and
God
,
if
we
wrong
God
in
that
which
he
accounts
his
excellency
,
he
cannot
bear
it
;
Now
the
pardoning
mercy
of
God
is
that
which
God
counts
his
excellency
and
glory
,
Exod.
34.
when
God
descended
to
shew
Moses
his
glory
,
his
Pardoning
Mercy
was
one
of
the
great
Master-pieces
,
wherein
God
accounted
his
glory
to
consist
,
more
than
in
the
making
of
Heaven
and
Earth
:
Now
for
God
to
be
contemn'd
in
that
wherein
his
glory
consists
,
must
needs
be
a
great
dishonour
to
him
;
the
mercy
of
God
comes
from
the
bowels
of
his
compassions
;
Now
if
you
strike
one
on
the
arm
or
shoulder
,
it
is
not
so
much
as
if
you
strike
him
on
his
bowels
;
when
you
dishonour
the
pardoning
grace
of
God
,
you
do
as
it
were
spurn
at
the
Bowels
of
God
and
Christ
,
and
he
accounts
it
so
:
certainly
you
that
can
hear
this
,
and
neglect
it
,
and
prize
and
prefer
every
base
iust
before
it
,
you
do
as
it
were
go
up
and
down
kicking
and
spurning
at
the
bowels
of
God
;
and
that
Child
that
should
spurn
at
his
Mothers
bowels
,
is
not
so
much
to
be
blamed
as
thou
art
that
goest
on
in
sin
,
after
thou
hast
heard
the
pardoning
grace
of
God
opened
to
thee
,
thy
going
on
in
sin
is
a
spurning
at
the
very
bowels
of
God
.
Secondly
,
This
aggravates
the
sin
of
such
men
above
the
sins
of
the
Heathen
;
their
sins
are
nothing
in
comparison
of
those
that
live
under
the
Gospel
,
and
have
the
grace
of
God
opened
unto
them
;
at
the
Day
of
Judgment
,
when
thou
hearest
them
condemned
for
sins
against
the
Light
of
Nature
,
they
may
say
,
Lord
,
What
shall
become
of
these
?
we
never
heard
of
such
grace
and
pardoning
mercy
in
Christ
as
you
heard
of
,
that
have
lived
in
such
and
such
a
place
,
and
have
had
the
pardoning
mercy
of
God
opened
to
you
;
if
they
do
not
plead
against
you
,
yet
it
will
be
made
known
before
all
Men
and
Angels
what
you
have
heard
,
and
what
has
been
preached
unto
you
,
and
what
God
has
done
for
you
;
and
for
you
to
continue
in
sin
,
your
sins
will
thereby
be
aggravated
,
and
your
condemnation
heightened
.
Thirdly
,
Your
sin
is
above
the
sin
of
the
Devils
;
the
sin
of
the
Devils
is
not
so
great
as
yours
is
that
live
under
the
light
of
the
Gospel
,
and
have
the
pardoning
grace
of
God
preached
to
you
:
for
though
the
Devils
blaspheme
God
continually
,
yet
their
sins
have
not
this
aggravation
upon
them
that
yours
have
;
God
never
came
and
told
them
,
he
was
willing
to
pardon
their
sins
;
nor
did
Christ
make
any
purchase
for
them
by
his
blood
;
but
to
you
is
the
Gospel
preacht
,
and
pardon
offered
dayly
to
you
▪
Are
not
your
sins
greater
then
,
than
the
sins
of
the
Devils
?
Would
not
you
account
it
a
great
aggravation
of
any
ones
offence
,
that
hath
wronged
and
injured
you
,
and
should
seek
for
pardon
,
and
yet
you
rather
seek
to
him
,
and
offer
pardon
to
him
,
and
sue
to
him
to
accept
it
,
and
he
goes
away
and
contemns
you
;
would
not
you
account
this
a
great
aggravation
?
know
,
thy
sinning
against
this
grace
,
makes
thee
to
be
in
a
worse
condition
than
Belzebub
himself
,
that
is
the
chief
all
the
Devils
;
he
had
never
this
aggravation
,
which
is
a
dreadful
one
to
sin
against
the
pardoning
mercy
of
God
;
so
that
the
very
Devils
may
complain
against
you
,
and
say
,
O
Lord
we
sinned
against
thee
,
but
thou
tookest
advantage
against
us
presently
for
one
sin
;
but
how
have
these
sinned
against
thy
pardoning
mercy
,
that
has
been
offered
to
them
again
and
again
,
which
was
never
offered
us
?
Fourthly
,
I
might
shew
you
the
evil
the
Scripture
says
of
it
,
take
two
or
three
Texts
,
Joh.
3.18
,
19.
He
that
believeth
not
,
is
condemned
already
,
and
vers.
ult.
He
that
believeth
not
,
the
wrath
of
God
abideth
on
him
;
it
sticks
fast
upon
such
a
one
,
and
that
place
in
Heb.
10.29
.
If
they
that
sinned
under
Moses
Law
died
without
mercy
,
who
had
but
little
of
this
grace
revealed
unto
them
;
How
much
sorer
punishment
shall
they
have
,
that
sin
under
the
Gospel
,
under
the
full
revelation
of
this
grace
;
but
to
conclude
all
,
there
is
nothing
will
be
such
an
aggravation
of
thy
torments
in
Hell
,
as
these
Sermons
of
Gods
pardoning
mercy
,
if
thou
go
on
in
sin
:
When
we
speak
of
the
pardoning
grace
of
God
,
we
cannot
do
it
without
trembling
hearts
;
Why
?
Because
we
know
God
will
be
exceeding
quick
with
those
that
have
the
grace
of
the
Gospel
preacht
unto
them
:
And
therefore
when
we
come
upon
this
argument
,
we
cannot
but
do
as
a
Physitian
that
is
giving
his
Patient
a
Potion
that
is
of
mighty
operation
,
that
will
either
cure
him
,
or
dispatch
him
suddenly
,
if
it
cure
not
:
A
Physitian
cannot
but
come
with
a
trembling
hand
,
with
such
a
Potion
,
when
he
knows
it
must
work
one
way
or
other
:
we
know
God
is
exceeding
quick
with
those
to
whom
he
reveals
his
pardoning
mercy
in
the
preaching
of
the
Gospel
,
and
those
truths
we
preach
,
will
have
a
quick
operation
either
to
bring
you
out
of
your
sins
to
Salvation
,
or
else
they
will
quickly
dispatch
you
for
condemnation
,
Mark
16.15
,
16.
Go
says
Christ
,
and
preach
the
Gospel
to
every
creature
;
and
he
that
believes
shall
be
saved
;
and
he
that
believes
not
shall
be
damned
:
As
if
Christ
had
said
,
go
open
the
Doctrine
of
the
Gospel
,
and
the
Justification
of
a
sinner
by
the
freeness
of
the
grace
of
God
through
Christ
Jesus
,
and
whosoever
will
come
in
and
believe
,
and
close
with
it
shall
be
saved
;
but
he
that
believes
not
shall
be
damned
:
there
is
no
trifling
in
the
business
,
he
that
believes
and
comes
in
shall
be
saved
;
but
he
that
believes
not
shall
perish
,
he
shall
be
damned
;
let
people
know
when
they
have
the
Gospel
preach't
unto
them
,
there
is
no
trifling
,
no
dallying
with
it
,
't
is
not
to
be
put
off
;
he
that
comes
in
,
shall
be
saved
;
but
he
that
stands
off
shall
perish
,
shall
be
damned
,
and
shall
know
that
I
will
fetch
up
my
glory
from
him
another
day
,
in
another
way
;
as
if
Christ
had
said
,
Go
preach
,
make
quick
work
of
it
;
either
come
in
and
be
saved
,
or
stand
out
and
perish
:
And
so
John
when
he
came
to
preach
the
Doctrine
of
forgiveness
of
sin
,
Matth.
3.10
.
says
,
Now
the
Axe
is
laid
to
the
root
of
the
tree
,
every
tree
that
bringeth
not
forth
good
fruit
is
hewen
down
and
cast
into
the
fire
:
Now
also
the
Axe
is
laid
to
the
root
of
the
tree
;
Why
not
before
?
No
,
all
that
while
they
went
on
in
Ignorance
,
and
understood
not
sin
,
and
the
grace
of
God
brought
unto
them
,
for
the
pardon
of
their
sin
all
that
while
;
God
let
them
grow
,
though
they
bore
no
fruit
,
or
but
ill
fruit
:
but
now
also
the
Axe
is
laid
to
the
root
,
—
If
he
bears
not
good
fruit
now
,
he
is
hewn
down
and
cast
into
the
fire
.
Now
,
when
you
hear
of
pardon
of
sin
,
and
grace
revealed
in
the
Gospel
,
either
you
bring
forth
fruit
,
or
you
do
not
,
if
you
do
not
,
God
is
peremptory
;
if
you
come
in
and
imbrace
the
Gospel
,
you
shall
be
saved
;
but
if
you
do
not
,
the
Axe
is
laid
unto
your
root
to
cut
you
down
:
the
Gospel
makes
quick
work
with
you
,
as
Paul
says
in
2
Cor.
2.14
.
it
is
so
strong
that
it
kills
with
the
very
savour
of
it
,
it
has
such
a
savour
as
it
can
kill
with
the
very
smell
of
it
;
To
him
that
believes
,
it
is
the
savour
of
life
unto
life
;
but
to
him
that
believes
not
,
it
is
the
savour
of
death
unto
death
,
Act
,
17.30
.
In
the
times
of
Ignorance
God
winked
,
when
men
understood
not
what
the
evil
of
sin
was
;
but
now
he
commands
all
men
to
repent
:
before
you
heard
the
dreadful
evil
and
malignity
that
is
in
sin
,
God
might
wink
at
you
;
but
now
he
commands
you
all
,
having
heard
so
many
Sermons
of
the
evil
nature
of
sin
,
to
repent
,
or
else
God
will
be
very
quick
with
you
,
Heb.
4.12
.
an
excellent
place
,
The
Word
of
God
is
quick
and
powerful
;
but
what
word
is
it
?
mark
,
in
the
2d
.
verse
,
Unto
us
,
says
he
,
was
the
Gospel
preached
:
It
was
the
Word
of
the
Gospel
,
and
vers.
8.
If
Jesus
had
given
them
rest
:
It
is
that
rest
spoken
of
in
the
Gospel
;
and
mark
what
he
says
in
the
beginning
;
Let
us
therefore
fear
,
least
a
Promise
being
left
of
entering
into
rest
,
any
of
you
should
seem
to
come
short
of
it
:
Let
us
therefore
fear
,
for
the
Word
of
God
is
swift
,
and
will
make
quick
dispatch
:
No
Sermons
make
such
quick
dispatch
as
Sermons
of
the
Gospel
;
fear
least
any
seem
to
come
short
:
let
us
fear
,
least
any
of
us
should
go
on
in
any
way
that
makes
it
seem
to
appear
we
reject
the
Gospel
.
It
is
very
observable
what
we
find
in
Gods
dealings
with
Israel
of
old
;
we
never
find
God
swearing
against
them
,
till
they
rejected
the
Land
of
Canaan
,
and
preferr'd
Egypt
before
it
;
when
the
Spies
were
sent
forth
to
search
the
Land
,
and
brought
some
of
the
Grapes
of
it
,
Numb.
13
,
14.
Chapters
,
and
told
them
what
an
excellent
fruitful
Land
it
was
;
but
because
of
some
difficulty
in
the
getting
of
it
,
they
fell
a
murmuring
;
then
God
took
up
a
solemn
Oath
they
should
not
enter
into
it
,
though
they
had
provoked
him
ten
times
,
yea
forty
years
in
the
Wilderness
,
yet
God
never
sware
against
them
till
that
time
:
That
soul
is
in
a
sad
condition
,
that
God
shall
swear
in
his
wrath
it
shall
not
enter
into
his
rest
:
Thou
that
walkest
in
the
Wilderness
of
thy
sins
,
and
hast
thy
heart
hardned
against
all
the
Truths
of
God
.
But
now
,
if
God
has
come
in
to
thee
,
and
opened
Canaan
,
and
brought
you
any
clusters
of
those
Grapes
;
revealed
the
mysteries
of
the
Gospel
and
pardoning
grace
through
Christ
:
If
you
now
hang
off
,
and
be
longing
after
the
Onions
and
Garlick
of
Egypt
;
fear
and
tremble
,
least
God
should
swear
you
should
never
enter
into
rest
:
you
that
are
wicked
,
unclean
persons
,
that
went
on
in
sin
,
though
you
had
some
light
of
Nature
that
caused
Conscience
to
check
you
;
yet
God
was
patient
,
and
your
condition
was
not
so
dangerous
then
.
But
now
,
after
the
hearing
of
this
grace
of
the
Gospel
and
pardoning
mercy
,
a
Drunkard
,
an
unclean
person
,
or
a
vile
liver
now
,
is
in
a
thousand
times
of
more
danger
,
least
God
should
swear
against
him
now
than
before
:
Take
heed
in
every
act
of
the
renewal
of
thy
sin
,
thou
art
in
danger
,
least
God
in
his
wrath
swear
against
thee
that
thou
shalt
never
enter
into
rest
.
Quest.
Well
,
If
the
case
be
so
,
then
you
may
say
;
What
shall
we
do
that
we
might
not
dishonour
this
sweet
and
precious
grace
,
but
that
we
might
honour
God
in
it
?
Answ.
Is
this
the
frame
of
thy
heart
,
to
be
careful
above
all
things
in
the
world
,
that
thou
mightest
not
dishonour
this
precious
grace
?
Does
thy
heart
work
thus
?
Lord
,
whatever
I
have
been
heretofore
,
though
I
have
been
a
negligent
vile
wretch
;
yet
for
time
to
come
,
it
shall
be
the
work
of
my
soul
to
give
up
my self
unto
whatever
God
shall
speak
unto
me
,
that
I
may
not
dishonour
God
:
Is
this
the
frame
of
thy
spirit
?
The
Lord
keep
it
so
.
Now
that
I
might
direct
you
in
this
great
Point
,
I
shall
1.
shew
who
they
are
that
are
pardoned
;
for
that
will
be
a
foundation
for
direction
;
and
then
2ly
,
shew
you
what
you
ought
to
do
to
get
it
,
what
we
are
to
put
you
upon
,
if
you
find
not
Evidence
of
it
:
And
then
3ly
,
What
is
to
be
done
for
the
honouring
of
the
grace
of
God
by
those
that
have
some
comfortable
Evidence
of
it
.
CHAP.
XVI
.
Of
the
several
Mistakes
of
Men
about
the
Pardon
of
their
Sins
.
OUr
work
now
is
to
shew
who
they
are
that
have
their
sins
pardoned
;
for
there
is
nothing
in
all
the
world
so
much
concerns
us
,
as
to
know
how
things
stand
with
us
in
relation
to
God
and
our
souls
,
whether
we
be
pardoned
or
no
;
for
a
mistake
in
this
is
a
wonderful
mistake
;
and
yet
how
many
thousands
are
there
that
venture
the
weight
of
this
great
business
upon
poor
,
weak
,
and
slight
grounds
,
yea
rather
on
meer
suggestions
of
their
own
hearts
?
and
therefore
we
must
first
labour
to
convince
men
of
their
mistakes
about
pardon
of
sin
;
and
then
lay
down
some
sound
Evidences
of
pardon
,
in
which
there
may
be
true
and
solid
peace
.
People
are
exceeding
apt
to
mistake
in
point
of
pardon
of
sin
,
hoping
that
God
has
pardoned
them
,
and
that
they
shall
not
be
laid
to
their
charge
,
but
upon
very
slight
grounds
that
will
deceive
them
;
And
therefore
I
desire
this
day
you
would
look
upon
your selves
as
arraign'd
before
the
great
God
,
as
one
day
you
must
be
:
And
let
your
hearts
so
hear
,
and
attend
to
what
we
deliver
,
as
if
God
should
speak
to
you
,
and
say
,
Thou
sinner
,
such
and
such
things
thou
art
privy
to
,
and
hast
been
guilty
of
,
What
can'st
thou
say
why
the
sentence
of
everlasting
death
should
not
be
past
upon
thee
?
why
God
should
not
declare
against
thee
according
to
his
Law
?
I
suppose
,
scarce
any
of
you
but
have
some
hope
that
God
will
never
proceed
against
you
according
to
his
Law
;
for
indeed
,
if
he
do
,
you
are
undone
for
ever
.
But
what
are
the
grounds
of
your
hopes
;
why
you
think
God
will
not
proceed
against
you
for
your
sins
,
but
will
pass
them
by
,
and
forgive
you
?
let
us
a
little
examine
the
grounds
of
it
,
for
it
is
of
very
great
Consequence
;
and
certainly
many
people
are
now
sunk
down
into
the
bottomless
pit
of
Hell
,
by
resting
upon
false
grounds
;
I
shall
labour
to
discover
the
weakness
of
their
standing
,
that
rest
on
false
grounds
,
the
First
,
Is
this
many
,
think
that
God
has
pardoned
their
sin
,
because
it
is
but
little
they
have
been
guilty
of
,
and
for
that
they
think
there
is
a
pardon
in
course
;
were
I
guilty
of
such
horrible
wickedness
,
and
notorious
sins
,
as
many
others
are
;
then
I
think
it
would
go
hard
with
me
;
I
should
be
affraid
,
things
between
God
and
me
were
very
grievous
,
but
the
sins
I
have
been
guilty
of
,
are
no
such
great
sins
;
I
hope
God
will
pass
them
by
:
God
forbid
I
should
think
he
were
so
strickt
as
not
to
pass
by
such
small
sins
as
those
that
I
have
been
guilty
of
.
For
answer
to
this
Answ.
1
Know
thou
dost
not
understand
,
what
the
evil
and
malignity
of
sin
means
;
If
thou
thinkst
the
least
sin
does
not
make
such
a
breach
between
God
and
thee
,
as
all
created
power
in
Heaven
and
Earth
,
can
never
make
up
again
:
if
you
do
not
beleive
that
all
those
Sermons
preacht
unto
you
about
the
evil
of
sin
,
are
lost
unto
you
.
But
know
,
as
a
little
Pen-knife
may
stabb
you
to
death
;
as
truly
as
a
gash
of
the
greatest
Sword
,
and
a
little
shot
out
of
a
Pistol
may
kill
you
as
well
as
a
Canon
bullet
;
So
a
little
sin
may
prove
your
eternal
ruine
as
well
as
a
great
one
:
and
therefore
that
is
no
argument
that
God
hath
past
by
your
sins
,
because
they
are
little
ones
;
and
for
that
consider
this
one
thing
I
am
further
speaking
of
:
2.
Gods
pardoning
mercy
is
his
own
,
to
do
with
it
what
he
pleases
;
and
therefore
that
God
may
shew
his
prerogative
,
he
will
sometimes
to
some
,
pardon
their
great
sins
,
and
others
he
will
damn
for
little
sins
;
you
think
your
sins
are
not
so
great
as
other
mens
,
and
therefore
you
think
that
God
will
forgive
you
;
do
not
deceive
your selves
with
this
,
God
will
do
with
his
mercy
what
he
pleases
.
What
if
he
will
pardon
the
most
notorious
gross
sins
in
others
,
and
damn
thee
for
thy
sins
in
thoughts
?
what
if
he
will
pardon
the
most
notorious
uncleanness
and
murder
in
another
,
and
damn
thee
for
a
wanton
thought
?
he
may
do
it
,
for
his
mercy
is
his
own
:
For
this
take
the
example
of
David
and
Saul
compared
together
,
David
committed
many
sins
,
but
especially
those
two
of
Adultery
and
Murder
,
and
yet
God
pardoned
him
,
but
Saul
committed
far
less
sins
then
those
,
and
yet
God
cast
him
off
for
ever
;
the
things
on
which
God
laid
the
casting
off
of
Saul
were
these
two
sins
.
1.
He
did
not
stay
till
Samuel
came
,
when
Samuel
had
appointed
a
time
to
come
,
he
deferr'd
it
to
the
last
minute
,
and
Saul
was
in
a
great
strait
,
he
tarry'd
for
him
long
,
and
he
thought
he
must
not
go
to
war
except
he
offer'd
Sacrifice
before
,
and
he
ventured
to
offer
it
himself
,
and
did
not
stay
out
the
full
time
;
he
staid
so
long
till
he
thought
that
Samuel
would
not
come
,
and
then
that
he
did
was
but
to
offer
Sacrifice
to
God
,
and
yet
God
laies
this
very
thing
unto
his
charge
as
a
cause
why
he
would
cast
him
off
.
1
Sam.
13.13
.
Samuel
tells
him
that
God
had
thought
to
establish
the
Kingdom
for
ever
unto
him
,
But
now
he
will
not
;
you
are
gone
Saul
for
this
sin
:
the
2.
sin
in
Scripture
on
which
God
layes
his
casting
off
upon
is
this
,
God
sent
him
against
the
Amalekites
,
and
bad
him
destroy
all
,
but
he
spar'd
the
fat
of
the
flock
,
and
the
King
.
Now
the
sparing
of
the
fat
of
the
flock
was
done
out
of
a
good
intention
,
he
professes
it
was
that
the
People
might
have
of
the
fattest
to
offer
in
Sacrifice
to
God
,
a
good
intention
and
yet
for
this
God
tells
him
,
that
he
would
rend
the
Kingdom
from
him
,
for
that
thing
,
1
Sam.
15.28
.
True
it
is
,
that
though
Saul
was
guilty
of
other
sins
,
yet
if
you
observe
the
story
,
you
shall
finde
that
these
were
the
two
sins
for
which
God
puts
the
casting
away
of
Saul
upon
.
And
yet
David
committed
murder
and
adultery
,
and
was
not
cast
off
;
why
?
Why
if
God
will
shew
his
prerogative
,
what
hath
the
creature
to
reason
with
him
for
it
,
if
he
will
damn
Saul
for
his
sins
that
were
less
,
and
pardon
Davids
that
were
greater
,
what
hast
thou
to
do
with
that
?
his
mercy
is
his
own
:
Thou
think'st
it
may
be
because
thou
couldst
put
a
man
off
with
this
reason
,
my
sins
are
small
,
and
therefore
I
may
be
forgiven
them
because
they
are
not
so
great
as
others
:
Grant
it
may
be
so
,
yet
know
that
t
is
not
so
with
God
,
he
may
pardon
great
sins
in
others
,
and
yet
thou
maist
perish
eternally
for
the
least
sins
of
all
,
and
therefore
take
this
for
a
Conclusion
;
If
thou
hast
no
other
ground
for
the
pardon
of
thy
sin
;
but
because
they
are
little
ones
;
I
pronounce
in
the
name
of
God
against
thee
this
day
,
thy
sins
are
not
pardoned
;
But
stand
upon
the
file
,
and
thou
shalt
externally
perish
in
them
,
if
thou
hast
no
other
ground
then
that
,
to
shew
for
the
pardon
of
them
;
and
therefore
never
make
that
an
argument
,
that
they
are
pardoned
,
because
they
are
less
then
others
.
Plea
.
Secondly
,
Others
it
may
be
will
plead
,
my
sins
are
not
many
;
we
are
all
sinners
,
but
I
have
not
multiplied
and
increased
my
sins
as
others
have
done
.
I
shall
answer
to
that
briefly
,
know
that
one
sin
is
enough
to
damn
thee
,
Answ.
as
fully
as
a
Million
of
transgressions
reiterated
again
,
and
again
;
One
chain
is
enough
to
hold
thee
in
everlasting
darkness
,
and
God
may
damn
thee
for
one
sin
,
as
well
as
for
never
so
many
thousands
,
as
you
have
heard
,
he
did
the
Angels
for
their
first
,
and
but
one
sin
;
and
therefore
though
thy
sins
are
not
many
,
that
is
no
argument
at
all
.
Further
,
we
may
observe
in
the
way
of
Gods
pardoning
mercy
;
he
pardons
some
that
have
gone
a
long
time
on
in
their
sins
,
and
makes
quick
worke
with
others
that
have
been
but
a
little
time
in
sin
,
and
that
we
may
see
in
the
example
of
Manasses
and
Amon
;
compare
those
two
together
,
in
the
example
of
Manasses
you
shall
finde
that
he
raigned
some
55
years
;
he
was
a
notorious
vile
sinner
against
God
;
and
yet
he
raigned
a
long
time
in
it
,
his
conversion
was
but
late
.
2
Kings
21.1
.
He
was
12.
years
old
,
when
he
began
to
raign
,
and
he
raigned
55.
years
in
Jerusalem
;
and
almost
all
this
time
he
went
on
in
committing
most
notorious
abominations
,
and
yet
God
pardoned
him
.
But
now
mark
,
his
Son
Amon
comes
after
him
,
and
perhaps
he
might
reason
thus
,
my
Father
lived
thus
and
thus
,
and
for
a
long
time
had
his
lust
and
desires
,
and
why
may
not
I
venture
to
do
as
my
Father
did
;
and
so
he
went
on
in
his
Fathers
wickedness
;
but
now
mark
,
God
comes
presently
upon
him
,
and
lets
him
live
but
two
years
,
and
there
s
an
end
of
him
.
Manasses
continued
55.
years
,
and
his
Son
comes
after
him
,
and
he
would
go
on
in
his
Fathers
steps
,
and
God
presently
cut
him
off
;
so
though
some
may
continue
in
whoredom
,
and
in
other
abominations
,
and
perhaps
live
in
Outward
prosperity
many
years
,
40
or
50
years
,
yet
God
may
pass
them
by
,
and
then
if
thou
sinn'st
after
their
example
,
he
may
come
upon
thee
for
the
first
or
second
act
,
cut
the
off
,
and
send
thee
down
presently
to
Hell
;
and
therefore
do
not
say
,
my
sins
are
but
few
,
and
therefore
God
will
pass
them
by
,
that
is
no
argument
at
all
.
Thirdly
,
The
third
false
ground
that
others
apprehend
their
sins
are
pardoned
is
this
,
because
the
guilt
of
them
does
not
lie
upon
their
Consciences
;
they
think
they
are
not
guilty
of
their
sins
,
and
say
,
they
were
committed
a
great
while
ago
,
and
a
long
time
hath
past
,
and
they
heard
not
of
them
;
and
therefore
they
think
they
shall
never
hear
of
them
more
,
God
hath
quite
past
them
over
,
because
they
were
committed
a
long
time
since
,
and
they
have
not
heard
of
them
.
Answ.
Do
not
deceive
your selves
in
this
,
for
the
sins
that
you
have
committed
twenty
,
fourty
,
or
sixty
years
ago
,
though
thou
never
heard'st
of
them
since
,
it
is
no
argument
that
they
are
pardoned
;
for
they
may
be
on
the
file
in
Heaven
,
stand
there
upon
Record
,
and
lie
as
a
debt
against
you
all
,
though
they
were
committed
eighty
years
ago
;
't
is
no
argument
a
Malefactor
is
pardoned
,
because
the
Assize
is
not
to
morrow
,
or
next
day
;
't
is
true
,
God
will
have
his
Assize
for
some
sooner
;
but
for
you
he
hath
reserved
it
till
another
time
;
and
therefore
't
is
you
hear
not
of
you
sins
,
Exod.
32.34
.
In
the
day
when
I
visit
,
I
will
visit
their
sin
upon
them
:
God
has
his
day
,
and
perhaps
his
day
is
not
come
to
visit
;
and
therefore
thou
thinkest
thou
art
discharged
,
because
the
day
of
Gods
Visitation
is
not
come
to
thee
.
And
Secondly
,
know
further
,
that
though
thy
sins
were
committed
a
great
while
since
,
yet
in
regard
of
Gods
Eternity
,
they
are
to
him
as
if
they
were
committed
this
morning
before
thou
camest
to
the
Assembly
,
although
you
committed
them
fourty
or
fifty
years
ago
,
yet
to
God
they
are
but
as
a
sin
committed
yesterday
;
it
may
be
you
think
your
Consciences
would
fly
in
your
faces
,
if
you
were
drunk
yesternight
,
and
should
come
to
the
Sacrament
this
morning
;
and
certainly
he
must
be
a
desperate
wretch
,
a
monstrous
notorious
villain
,
that
should
dare
to
come
to
the
Sacrament
this
morning
that
was
drunk
the
last
night
,
the
last
week
,
and
never
made
his
peace
with
God
,
his
Conscience
may
fly
in
his
face
if
he
were
not
a
Monster
:
but
now
,
your
sins
that
were
committed
fourty
or
fifty
years
ago
,
know
they
are
to
God
as
if
they
were
committed
but
this
morning
;
for
Gods
eternity
consists
not
in
passing
and
coming
;
but
in
this
,
that
there
is
no
succession
with
God
,
no
time
past
,
nor
time
to
come
with
God
;
all
time
to
God
is
as
a
perpetual
now
:
and
therefore
all
thy
sins
that
thou
hast
committed
in
time
past
,
is
in
the
eye
of
God
as
if
they
were
committed
this
very
hour
;
there
's
a
great
deal
of
need
to
understand
this
rightly
,
for
the
humbling
of
men
and
women
,
by
causing
them
to
look
back
upon
their
sins
,
and
to
lay
them
to
heart
;
for
they
are
thus
presented
before
God
,
as
if
they
were
committed
this
very
moment
,
Job
14.16
,
17.
Dost
thou
not
watch
over
my
sin
?
my
transgression
is
sealed
up
in
a
bag
,
and
thou
sowest
up
mine
iniquity
:
God
watches
over
your
sins
,
and
will
come
upon
you
for
them
;
they
are
sealed
up
in
a
bag
:
sometimes
when
I
have
seen
the
Clerk
of
the
Assizes
draw
out
his
Indictments
,
such
a
one
for
murder
,
and
such
a
one
for
Felony
;
it
put
me
in
mind
of
this
Text
;
those
Indictments
against
men
were
put
up
in
the
Clerk
of
the
Assizes
bag
,
it
may
be
a
good
while
before
:
and
now
at
the
Assizes
they
are
drawn
out
and
read
openly
in
the
face
of
the
Court
;
so
are
thy
sins
all
put
in
a
bag
,
and
God
in
the
day
of
Visitation
he
pulls
them
out
,
and
reads
them
openly
before
Men
and
Angels
.
We
have
an
example
in
Scripture
,
how
God
did
come
on
men
for
sins
committed
a
long
while
before
,
as
the
example
of
Joseph's
Brethren
,
who
sold
him
,
and
after
this
they
went
on
and
never
heard
of
it
till
a
long
time
after
;
it
appears
not
that
their
Consciences
were
troubled
till
two
and
twenty
years
after
they
had
committed
that
sin
;
till
they
came
into
Egypt
,
and
were
in
affliction
,
and
then
their
Consciences
began
to
fly
in
their
faces
;
for
the
sin
they
committed
against
their
Brother
:
Joseph
was
seventeen
years
old
when
he
was
sold
,
and
when
he
stood
before
Pharaoh
he
was
thirty
,
there
's
thirteen
years
;
and
then
seven
years
of
plenty
,
and
two
years
of
famine
before
they
came
into
Egypt
;
there
's
two
and
twenty
years
,
before
their
Consciences
did
fly
in
their
faces
for
their
sin
against
their
Brother
:
Take
heed
what
you
do
;
for
the
sins
of
your
youth
may
be
a
torment
to
your
old
age
:
it
may
be
you
little
think
of
it
;
but
remember
,
when
you
are
old
God
may
come
and
reckon
with
you
for
the
sins
of
your
youth
:
't
is
and
should
be
a
great
argument
to
make
people
to
take
heed
of
sin
;
for
those
sins
thou
committest
now
may
do
thee
a
mischief
fourty
or
sixty
years
hence
;
as
in
the
natural
body
,
many
young
men
though
they
feel
no
distempers
in
their
bodies
for
the
present
,
and
so
care
not
for
their
diet
,
nor
how
to
avoid
Surfits
:
yet
after
they
grow
old
,
then
they
feel
their
distempers
in
their
joynts
and
bones
,
which
is
no
other
than
their
drunkenness
and
intemperance
when
they
were
young
;
so
't
is
in
regard
of
the
soul
,
many
in
their
younger
years
do
greatly
follow
after
wickedness
,
and
because
they
hear
not
of
it
,
they
go
away
and
never
are
troubled
;
but
afterwards
in
their
old
age
,
God
comes
upon
them
for
the
sins
of
their
youth
:
Joab
when
he
was
young
committed
sin
,
but
when
his
hoary
head
was
on
him
,
God
then
came
to
him
in
wrath
for
it
;
and
therefore
think
not
all
thy
sins
are
pardoned
,
because
't
is
a
great
while
ago
since
they
were
committed
;
but
rather
reckon
up
thy
former
sins
and
bewail
them
,
and
do
not
rest
on
this
ground
,
because
't
is
long
since
they
were
committed
,
't
is
not
to
be
built
upon
,
you
must
look
for
other
grounds
,
or
else
you
are
undone
for
ever
,
for
this
will
certainly
fail
you
.
Fourthly
,
Others
reason
that
God
has
pardoned
their
sins
,
not
only
because
they
have
been
committed
a
great
while
ago
;
but
they
have
had
prosperity
,
it
hath
been
well
with
them
,
and
God
has
done
them
good
;
and
certainly
if
God
had
not
pardoned
their
sins
,
God
would
never
have
let
them
thrive
;
I
shall
speak
but
little
to
this
,
for
these
reasonings
are
very
vain
,
(
there
are
others
I
shall
more
insist
upon
;
know
this
,
thou
makest
it
an
argument
of
Gods
pardoning
mercy
,
it
may
rather
be
an
argument
of
Gods
eternal
curse
,
for
God
to
suffer
a
man
to
prosper
much
after
great
sins
committed
,
it
is
a
sign
that
God
hath
given
that
man
over
to
hardness
of
heart
,
which
is
the
most
dreadful
curse
in
the
world
;
after
God
had
rejected
Saul
,
1
Sam.
14
,
15.
Chapters
you
may
read
Saul
had
a
great
deal
of
success
in
his
way
immediately
after
God
had
cast
him
off
;
so
though
God
have
cast
off
a
man
or
a
woman
,
yet
that
man
or
woman
may
have
much
success
in
their
way
;
you
that
are
Marriners
,
you
cannot
draw
an
argument
,
that
because
you
have
had
a
good
Voyage
,
and
have
past
such
dangers
,
(
though
you
have
committed
many
sins
,
)
that
God
is
at
peace
with
you
,
and
that
all
your
faults
are
past
over
;
no
,
you
may
have
many
good
successes
in
in
your
Voyages
,
and
yet
perish
at
length
for
the
sins
you
have
committed
in
your
Voyages
;
and
so
you
may
have
good
success
,
as
Saul
had
good
success
in
war
,
and
yet
was
cast
off
for
all
that
.
Fifthly
,
Others
say
,
we
are
not
so
vain
to
make
outward
prosperity
an
argument
or
ground
that
our
sins
are
pardoned
:
but
we
sorrow
for
sin
,
repent
of
them
,
and
turn
from
them
,
and
rely
on
Gods
mercy
through
Christ
that
our
sins
are
pardoned
,
these
are
arguments
of
a
higher
nature
than
the
former
;
and
if
there
be
true
sorrow
,
unfaigned
repentance
,
reformation
,
and
a
trusting
in
Gods
mercy
through
Jesus
Christ
,
they
will
be
good
arguments
indeed
:
but
now
I
shall
shew
you
there
may
be
all
these
,
and
yet
sin
not
pardoned
;
yea
a
relying
on
Christ
at
least
,
so
as
people
may
think
they
rely
upon
Christ
,
and
yet
not
sin
pardoned
.
1.
Though
these
things
we
mentioned
last
may
seem
to
be
hard
,
yet
the
tryal
of
them
is
a
very
safe
and
wholsome
thing
,
because
if
you
mistake
in
this
,
you
are
undone
;
you
will
examine
Evidences
for
your
Houses
and
Lands
;
do
so
in
the
great
matters
between
God
and
your
souls
:
And
for
sorrow
for
sin
,
I
shall
make
it
plain
,
there
may
be
a
great
deal
of
sorrow
for
sin
,
and
yet
sin
not
pardoned
;
you
know
the
example
of
Ahab
,
1
King
.
21.27
,
to
29.
verses
,
And
it
came
to
pass
when
Ahab
heard
those
words
,
that
he
rent
his
clothes
,
and
put
sackcloath
upon
his
flesh
,
and
fasted
,
and
lay
in
sackcloath
and
went
softly
;
when
God
did
but
send
the
Prophet
to
tell
him
of
his
sin
,
presently
upon
the
Prophets
words
he
rent
his
clothes
,
which
was
a
sign
of
extream
sorrow
in
those
times
,
and
then
he
put
on
Sackcloath
:
he
put
off
his
Princely
Robes
,
his
brave
Apparrel
,
and
put
on
Sackcloath
,
and
that
not
for
an
outward
garment
,
but
upon
his
flesh
,
and
then
fasted
and
lay
in
Sackcloath
,
and
went
softly
as
a
dejected
man
:
the
pride
and
stoutness
of
his
heart
seem'd
to
be
so
much
abated
,
that
God
takes
notice
of
it
in
the
29.
verse
,
Seest
thou
how
Ahab
humbleth
himself
before
me
;
and
because
he
did
so
,
the
judgment
was
deferred
for
a
while
;
yet
certainly
Ahab's
sin
was
not
,
or
ever
should
be
pardoned
,
though
he
put
on
Sackcloath
and
humbled
himself
before
the
Lord
:
I
appeal
unto
you
this
morning
,
Are
not
many
of
you
hoping
for
pardon
of
sin
,
and
yet
come
far
short
of
Ahab
?
all
you
do
in
your
repentance
,
is
to
say
,
God
be
merciful
unto
me
,
I
am
sorry
,
Lord
forgive
me
,
and
there
's
an
end
,
all
's
done
presently
;
but
Ahab
went
a
great
deal
further
,
and
yet
his
sin
was
not
pardoned
:
Take
the
example
of
Esau
,
you
know
what
the
Scripture
says
of
him
,
He
sought
the
blessing
with
tears
,
and
yet
found
no
place
for
repentance
;
and
in
being
rejected
of
the
blessing
,
it
was
a
type
of
his
rejection
of
Heaven
;
some
carry
it
thus
,
to
prove
there
may
be
tears
,
and
yet
no
true
repentance
,
that
is
a
truth
;
Esau
was
very
much
troubled
,
and
shed
many
tears
,
and
yet
there
was
no
true
repentance
:
but
I
rather
take
the
meaning
of
the
Text
thus
;
he
found
no
place
of
repentance
in
his
Father
Isaac
;
his
Father
Isaac
had
given
the
blessing
to
Jacob
,
and
would
not
call
it
back
,
though
he
sought
it
with
tears
;
there
was
no
place
for
Isaac
to
recal
it
any
more
,
though
he
shed
many
tears
,
yet
he
went
without
it
;
so
that
there
may
be
much
sorrow
,
and
thou
may'st
seek
the
blessing
with
many
tears
,
and
yet
God
may
be
so
turn'd
against
thee
that
there
will
be
no
place
for
repentance
,
that
is
,
God
will
not
call
in
that
that
is
out
against
thee
.
And
of
Judas
't
is
said
when
he
saw
Christ
was
condemn'd
,
that
he
repented
;
't
is
said
he
did
repent
,
yet
Judas
was
not
pardoned
;
so
that
you
see
plainly
,
there
may
be
repentance
,
and
yet
sin
never
pardoned
:
Indeed
,
true
repentance
hath
ever
pardon
going
along
with
it
;
but
the
Scripture
speaks
of
a
repentance
that
may
be
without
pardon
;
therefore
when
thou
say'st
thou
repentest
,
you
must
not
look
upon
it
so
,
because
you
repent
,
therefore
your
sins
are
pardoned
,
as
if
every
repentance
was
true
;
for
thou
mistakest
in
the
work
of
repentance
,
thou
thinkest
this
to
be
repentance
to
Salvation
,
for
thee
to
be
sorry
at
the
very
heart
for
thy
sins
;
certainly
thou
may'st
be
sorry
at
the
heart
,
and
yet
perish
for
all
that
;
I
make
no
question
but
Judas
was
sorry
at
his
heart
,
and
wisht
it
had
never
been
done
,
and
if
it
were
to
do
again
,
he
would
never
do
it
;
there
is
as
much
exprest
,
he
repented
,
and
he
brought
the
30
pieces
again
;
he
was
not
only
sorrowful
,
but
made
satisfaction
;
he
brought
the
mony
back
again
that
he
had
got
in
a
wicked
way
:
and
therefore
if
you
think
this
to
be
true
repentance
,
you
are
mightily
mistaken
,
but
wherein
is
it
that
we
fail
?
It
is
not
for
me
now
to
enter
on
the
Doctrine
of
true
Repentance
,
I
am
to
speak
of
it
so
far
as
to
convince
men
,
that
it
is
not
a
ground
for
hope
of
pardon
of
sin
:
Mark
it
,
when
't
is
thus
with
thee
,
thou
repentest
because
thou
seest
that
sin
will
bring
thee
into
danger
:
Now
,
thou
hast
had
the
pleasure
or
the
profit
of
it
,
and
thou
seest
now
it
will
bring
thee
into
trouble
and
danger
,
thou
art
sorry
that
ever
thou
did'st
it
:
certainly
,
if
God
would
be
satisfied
with
such
kind
of
sorrow
,
he
might
have
enough
of
it
in
Hell
;
for
there
is
yelling
and
sorrow
,
because
of
the
troubles
that
sin
hath
brought
upon
them
:
to
sorrow
because
of
the
trouble
that
our
sins
bring
on
us
is
meerly
natural
,
and
flows
from
nature
it self
,
and
far
from
a
saving
work
of
repentance
;
therefore
the
repentance
many
hope
to
have
,
What
is
it
?
when
we
tell
them
of
their
sins
,
they
say
,
they
hope
to
repent
;
What
do
they
mean
?
Why
?
they
would
take
the
pleasure
of
sin
,
and
when
the
punishment
comes
,
they
would
be
sorry
for
it
,
and
repent
of
it
:
the
ordinary
way
to
put
men
off
from
this
plea
,
is
to
tell
them
How
do
you
know
you
shall
live
,
or
that
your
hearts
shall
not
be
hardned
?
but
suppose
you
do
live
,
and
that
you
have
a
heart
to
do
as
you
say
,
yet
your
repentance
may
fail
you
;
if
your
repentance
be
no
other
than
that
which
comes
for
sorrow
of
sin
,
because
of
the
punishment
,
it
will
fail
you
;
certainly
that
repentance
that
must
go
for
current
in
Heaven
is
of
another
nature
:
possibly
I
may
shew
afterwards
what
is
true
and
false
sorrow
;
but
for
the
present
I
shall
shew
where
the
mistake
lies
:
Whosoever
therefore
that
builds
their
believing
of
the
pardon
of
their
sin
meerly
on
their
sorrow
,
and
such
kind
of
sorrow
,
they
are
like
a
man
that
would
erect
a
great
Building
,
and
lay
the
foundation
of
it
in
a
quag-mire
,
or
on
the
sand
,
as
the
Scripture
speaks
,
when
storms
come
the
building
falls
;
I
shall
speak
hereafter
to
those
that
build
on
the
Sand
;
but
these
build
on
a
Quagmire
,
on
a
few
tears
,
sorrow
and
trouble
of
spirit
they
have
upon
the
apprehension
of
punishment
of
sin
:
this
building
will
fall
in
time
of
straights
and
danger
;
and
this
is
the
reason
why
people
that
depend
upon
sorrow
never
have
peace
:
for
how
can
I
tell
the
measure
of
sorrow
I
am
to
have
before
peace
be
spoken
,
and
then
if
they
feel
not
sorrow
,
they
are
questioning
again
:
it
is
a
dangerous
thing
to
lay
the
hopes
of
pardon
of
sin
upon
our
own
sorrows
;
where
or
how
then
shall
we
lay
our
hopes
?
why
,
upon
the
sorrows
of
Jesus
Christ
,
there
you
shall
find
the
surest
ground
(
there
may
be
some
mistake
there
too
,
but
for
the
present
I
shall
not
stay
on
that
)
we
must
look
ten
thousand
times
more
at
the
sorrows
of
Christ
than
at
our
own
sorrows
;
and
therefore
when
your
hearts
are
troubled
,
and
you
look
for
mercy
,
depend
more
ten
thousand
times
on
the
sorrows
of
Christ
than
on
all
your
own
sorrows
;
for
your
sorrows
for
sin
cannot
satisfie
Gods
Justice
;
and
that
that
must
be
a
ground
of
hope
for
the
pardon
of
my
sin
,
must
be
something
that
must
satisfie
the
justice
of
God
;
for
though
there
be
never
so
much
sorrow
,
yet
it
will
not
satisfie
Gods
justice
;
and
consider
further
,
True
sorrow
rather
follows
the
work
of
Justification
then
preceds
it
;
as
thus
,
I
am
not
therefore
pardoned
because
I
mourn
;
but
because
I
am
pardoned
,
therefore
I
come
to
mourn
;
so
stands
the
Truth
in
Divinity
in
point
of
Justification
and
Repentance
:
you
pervert
the
order
,
if
you
think
because
you
mourn
,
and
are
a
little
sorrowful
,
that
therefore
you
shall
be
pardoned
;
the
truth
is
,
if
your
mourning
and
sorrow
be
a
work
of
true
saving
grace
:
you
mourn
and
sorrow
because
you
are
justified
;
sorrow
of
true
repentance
rather
flows
from
pardon
,
then
pardon
from
it
;
when
God
pardons
sin
,
he
lets
out
the
graces
of
his
Spirit
,
and
then
comes
sorrow
as
a
fruit
or
Evidence
of
Gods
pardoning
love
and
Reconciliation
;
for
though
God
may
give
outward
favours
to
a
man
that
is
not
pardoned
;
yet
God
never
gives
his
Spirit
to
work
any
saving
grace
in
the
heart
till
he
is
reconciled
:
't
is
a
fruit
of
his
pardoning
grace
and
favour
,
and
because
he
has
justified
thee
,
he
sends
his
Spirit
to
work
sorrow
and
repentance
:
Many
think
Justification
flows
from
sorrow
;
but
thou
must
come
to
sorrow
and
repentance
another
way
:
know
that
all
true
sorrow
flows
from
Justification
;
all
that
sorrow
before
Justification
,
it
is
but
Legal
sorrow
,
and
reveals
something
that
may
hinder
the
soul
from
Christ
,
as
sin
,
and
the
terrors
of
the
Law
,
and
the
wrath
of
God
;
but
it
does
not
interest
the
soul
in
Christ
;
this
I
affirm
as
most
certain
Divinity
,
that
there
is
no
sorrow
whereby
any
soul
is
interested
and
planted
in
Christ
;
the
sorrow
that
is
wrought
in
them
before
Justification
,
in
order
of
nature
,
may
be
a
means
to
bring
them
to
God
,
and
make
them
enquire
after
Christ
,
and
stir
up
their
hearts
to
take
away
those
things
that
do
hinder
from
Christ
;
but
it
does
not
interest
the
soul
in
Christ
:
you
do
not
understand
the
way
of
the
Gospel
,
if
you
think
that
sorrow
interests
the
soul
in
Christ
;
no
,
that
must
be
by
faith
laying
hold
on
him
for
Justification
,
and
then
comes
sorrow
of
repentance
after
;
thou
may'st
see
thy self
an
undone
wretch
for
sin
,
and
lost
for
ever
,
and
nothing
in
the
world
can
quiet
thee
;
all
this
may
be
by
the
work
of
the
Law
:
but
then
God
comes
and
shews
thee
his
grace
in
Christ
,
and
enables
thee
to
close
with
it
for
Justification
,
and
then
comes
in
Evangelical
sorrow
,
mourning
and
melting
sorrow
more
than
ever
before
:
but
now
it
comes
in
another
way
from
the
Spirit
of
God
melting
the
soul
,
because
it
hath
sinned
against
Jesus
Christ
,
who
hath
so
graciously
appeared
to
it
in
his
pardoning
mercy
to
the
soul
;
so
that
now
you
sorrow
because
you
are
pardoned
,
for
it
comes
as
a
fruit
of
faith
laying
hold
of
the
pardoning
grace
of
God
;
and
then
there
is
no
such
argument
in
the
world
to
melt
the
heart
with
sorrow
,
as
when
faith
tells
the
soul
that
sin
is
pardoned
;
and
though
thy
sorrow
was
little
before
,
and
now
is
greater
,
thou
need'st
not
be
troubled
,
if
God
make
thy
humiliations
greater
for
sin
after
the
knowledg
of
thy
pardon
;
for
the
revelation
of
Gods
grace
in
the
pardon
of
thy
sin
,
is
the
most
excellent
means
to
humble
the
soul
in
the
world
:
the
sorrows
of
Gods
Children
after
pardon
,
as
they
work
on
their
own
hearts
so
on
Gods
heart
too
;
God
is
mightily
taken
with
it
:
when
once
thy
sins
are
pardoned
,
then
God
makes
thy
heart
melt
to
him
as
his
does
to
thee
:
but
the
sorrow
of
one
that
is
an
Enemy
to
God
does
not
soften
Gods
heart
;
there
is
a
great
deal
of
difference
between
the
sorrow
of
Gods
Children
,
and
the
sorrow
of
others
;
they
make
sorrow
the
ground
of
pardon
,
this
God
accepts
not
:
't
is
true
,
you
may
sorrow
for
sin
,
because
it
may
be
a
means
to
bring
you
to
Christ
;
but
that
that
justifies
the
soul
is
Union
with
Christ
by
Faith
,
and
all
that
sorrow
that
works
Repentance
to
Salvation
flows
,
from
Gods
grace
in
Christ
,
having
justified
you
.
Justification
is
the
first
thing
that
estates
thee
in
blessedness
;
sorrow
does
not
first
state
thee
in
a
blessed
condition
,
but
is
meerly
a
fruit
of
that
blessedness
thou
art
stated
in
:
certainly
these
things
are
the
Truths
of
God
;
so
that
when
you
look
for
blessedness
any
other
way
,
you
look
for
it
meerly
in
a
natural
way
,
or
as
a
Heathen
may
do
;
a
Heathen
knows
he
ought
not
to
offend
God
,
and
he
knows
he
had
need
to
have
mercy
from
God
,
and
that
he
ought
to
be
sorrowful
for
his
sins
;
I
might
give
you
many
examples
for
it
,
but
I
must
hasten
:
those
then
that
seek
after
pardon
of
sin
this
way
,
do
but
seek
for
it
meerly
in
a
natural
way
.
Secondly
,
Others
say
,
I
am
not
only
sorry
for
my
sins
,
but
I
reform
;
and
is
not
this
a
ground
of
pardon
?
Know
likewise
,
that
there
may
be
a
leaving
of
sin
,
and
yet
sin
not
pardoned
;
for
that
take
the
example
of
Herod
,
't
is
said
,
He
heard
John
Baptist
gladly
,
and
reformed
in
many
things
;
he
was
a
great
deal
the
better
for
John's
Ministry
,
and
yet
Herod
was
not
pardoned
:
this
is
a
notable
example
for
you
that
come
to
hear
Sermons
,
and
seem
to
be
much
affected
,
let
me
ask
you
in
the
Name
of
God
,
and
let
Conscience
answer
,
What
is
it
you
reformed
since
you
heard
all
those
Sermons
of
the
Evil
of
Sin
,
and
now
of
the
Pardon
of
Sin
?
What
Evils
have
you
reformed
in
your
families
,
and
in
your
own
hearts
?
I
cannot
but
hope
that
many
of
you
may
say
,
through
grace
these
and
these
evils
were
in
my
family
before
,
but
now
I
have
reformed
them
;
and
these
evils
I
did
before
,
but
now
I
have
left
them
;
I
hope
many
can
say
so
,
and
blessed
be
God
for
this
fruit
of
our
Ministry
if
any
thing
be
reform'd
,
if
Sabbaths
be
better
kept
,
and
Duties
in
family
set
up
,
and
private
Exercises
of
Religion
performed
;
that
you
are
not
so
proud
,
passionate
,
and
froward
as
before
:
O
that
it
may
be
said
so
,
't
is
worth
our
labour
to
restrain
sin
,
that
God
may
not
be
so
much
dishonoured
,
if
there
were
no
more
done
:
but
we
preach
for
further
and
higher
ends
,
that
souls
would
not
stay
in
reforming
;
for
Herod
heard
John
Baptist
,
and
did
many
things
;
and
Judas
cast
away
the
money
,
he
repented
and
would
not
keep
the
money
,
there
was
a
kind
of
reformation
in
both
Herod
and
Judas
;
but
this
is
no
ground
to
build
upon
for
pardon
of
sin
;
As
those
that
depended
on
their
sorrow
for
pardon
,
built
on
the
quagmire
;
so
those
that
depend
on
their
reformation
,
build
upon
the
sand
;
the
one
by
his
sorrow
and
trouble
for
sin
,
seems
as
it
were
to
be
in
the
work
of
humiliation
,
is
like
a
man
that
digs
deep
for
a
foundation
,
but
does
not
cast
out
the
old
mould
,
but
builds
upon
it
;
the
other
seems
like
one
that
not
only
digs
deep
,
but
casts
out
the
old
rubbish
,
and
brings
in
new
mould
,
new
earth
:
lays
by
and
casts
away
his
former
sins
,
and
does
the
contrary
good
;
but
now
,
though
they
go
further
than
the
former
in
casting
out
the
old
rubbish
,
and
bringing
in
of
new
earth
,
yet
after
all
this
is
done
they
build
upon
it
,
and
do
not
build
upon
the
Rock
Christ
;
they
bring
in
the
new
earth
of
their
own
Performances
and
Duties
,
and
this
they
build
upon
,
and
do
not
build
upon
the
Rock
Christ
for
the
pardon
of
their
sins
,
and
Justification
of
their
souls
before
God
,
and
here
they
fail
,
and
this
is
their
undoing
,
their
mistake
in
this
;
and
yet
it
is
most
sure
,
that
every
one
of
us
would
mistake
in
this
;
if
God
did
not
reveal
in
the
Gospel
another
way
to
receive
Pardon
and
Justification
in
his
Son
,
we
should
certainly
all
of
us
rest
here
,
and
go
no
further
;
no
man
or
woman
in
the
world
,
that
never
heard
the
Gospel
went
further
than
this
,
and
so
far
one
may
go
without
the
Gospel
;
we
may
dig
deep
,
cast
out
the
old
rubbish
,
and
bring
in
new
earth
;
this
we
may
do
,
and
not
hear
of
the
Gospel
:
And
therefore
we
have
a
great
deal
of
cause
to
bless
God
that
we
may
hear
the
mysteries
of
the
Gospel
opened
unto
us
;
for
certainly
we
should
else
go
no
further
,
and
if
we
go
no
further
,
we
should
certainly
perish
;
and
therefore
if
we
go
but
thus
far
,
it
is
not
building
on
the
Rock
Christ
;
hence
the
ground
and
bottom
of
faith
for
Justification
cannot
be
in
Reformation
,
or
in
any
thing
in
the
creature
,
it
must
be
in
something
above
and
without
us
,
and
yet
by
faith
,
(
wrought
in
us
)
though
without
us
;
I
mean
the
Rock
Christ
,
and
the
Foundation
that
is
laid
for
the
forgiveness
of
our
sin
in
Christ
,
that
must
be
the
Foundation
of
our
faith
,
and
not
in
what
we
do
our selves
:
For
1.
Know
,
that
all
Reformation
in
the
world
will
not
satisfie
for
the
evil
that
you
have
done
for
the
time
past
;
this
I
would
convince
you
of
,
and
be
you
willing
to
hear
it
,
it
may
be
of
great
use
unto
you
;
when
we
preach
Christ
and
free
grace
,
it
is
to
bring
you
to
Christ
;
our
preaching
down
of
works
is
not
to
keep
you
from
doing
of
them
,
but
from
resting
in
them
:
that
which
I
aim
at
,
is
to
bring
you
into
an
enquiring
frame
of
spirit
,
a
restless
condition
,
that
so
we
may
bring
you
to
that
which
is
the
true
rest
;
and
we
shall
be
as
glad
to
bring
you
into
the
true
rest
,
as
now
to
bring
you
into
restlesness
:
Know
,
all
Reformations
for
time
to
come
,
will
not
satisfie
God
for
time
past
,
it
will
not
:
amongst
men
,
if
you
have
run
into
arrearages
with
your
Landlord
for
Rent
,
and
you
bring
him
a
quarters
Rent
when
there
's
three
or
four
quarters
behind
,
or
may
be
two
or
three
years
,
if
you
should
think
to
pay
the
Rent
of
two
or
three
years
with
bringing
the
last
quarter
,
it
would
be
accounted
a
foolish
conceit
;
so
would
it
be
,
if
with
God
you
should
think
the
duties
you
do
at
present
,
should
satisfie
for
all
the
arrearages
you
have
run
into
for
time
past
:
you
do
not
understand
Gods
way
,
if
you
think
that
God
will
be
satisfied
for
all
that
is
past
by
what
you
do
at
the
present
:
Suppose
what
you
do
now
were
perfect
,
and
for
all
time
to
come
you
never
committed
one
sin
against
God
any
more
,
yet
all
this
would
not
satisfie
for
time
past
,
this
looks
but
at
time
to
come
,
and
does
not
at
all
take
off
any
thing
for
the
time
past
:
Besides
,
you
may
see
matter
enough
in
your
best
Reformations
for
God
to
condemn
you
,
not
only
for
your
former
sins
,
but
sins
in
your
reforming
;
but
if
there
were
no
sin
in
that
,
that
would
be
no
satisfaction
for
that
which
is
past
:
Mark
this
,
That
which
must
be
the
ground
of
the
pardon
of
thy
sin
,
must
be
that
that
must
satisfie
for
thy
sin
past
,
and
for
all
thy
sins
to
come
;
and
that
was
opened
unto
you
in
opening
the
mysteries
of
godliness
in
the
Pardon
and
Justification
of
a
Sinner
.
2.
Know
this
,
that
God
accepts
of
duties
,
not
for
the
duties
themselves
,
but
because
he
accepts
of
the
person
that
performs
them
;
God
does
not
accept
of
the
duties
,
and
then
of
the
person
,
that
is
not
Gods
way
:
but
he
accepts
first
of
the
person
,
and
then
of
the
actions
:
God
never
accepts
of
what
we
do
,
till
he
accepts
of
our
persons
;
As
Abel
,
God
had
regard
to
Abel
's
person
first
,
and
then
to
his
offerings
;
so
God
has
first
regard
to
the
person
of
any
man
,
and
then
to
his
Offerings
:
thou
thinkest
thou
art
a
poor
wretched
creature
,
and
then
thou
thinkest
it
may
be
,
if
I
had
such
and
such
parts
,
and
could
do
thus
and
thus
,
then
God
would
accept
of
me
;
I
tell
thee
,
all
thy
parts
and
performances
are
cast
away
,
till
God
accept
of
thy
person
;
St.
Paul
was
blameless
according
to
the
Law
,
and
yet
he
accounted
all
loss
for
Christ
;
for
he
knew
,
that
when
God
revealed
the
Gospel
to
him
,
that
he
could
not
be
accepted
for
his
righteousness
;
but
his
person
must
first
be
accepted
,
and
then
his
righteousness
:
So
that
the
way
of
new
Obedience
,
and
the
work
of
Sanctification
,
are
the
qualifications
of
the
man
that
is
justified
;
but
not
the
conditions
required
for
the
Justification
of
his
person
;
't
is
not
that
that
justifies
the
soul
,
the
Justification
of
the
soul
comes
not
through
these
,
but
these
flow
from
Justification
;
and
until
a
soul
understands
this
,
he
never
rightly
performs
duties
.
Therefore
further
,
to
conclude
this
,
though
good
Works
and
new
Obedience
are
good
Nurses
unto
Faith
;
yet
if
you
make
these
the
Mother
of
your
Faith
,
your
faith
is
but
a
Bastard
faith
;
these
are
not
the
right
Mother
of
Faith
:
if
your
faith
be
begotten
out
of
your
Duties
and
Performances
,
and
your
faith
have
no
other
Mother
than
these
,
then
your
faith
is
illegitimate
,
and
not
true
born
,
it
has
not
the
right
Mother
;
The
right
Mother
of
Faith
,
is
the
manifestation
of
the
freeness
of
Gods
grace
in
the
Covenant
of
the
Gospel
,
shewed
unto
the
Soul
through
the
mediation
of
the
Son
of
God
:
this
laid
open
to
the
eye
of
the
soul
,
by
the
mighty
work
of
the
Spirit
of
God
,
raises
and
creates
faith
in
the
soul
;
this
is
the
generation
of
true
saving
faith
,
the
faith
of
Gods
Elect
,
as
the
Scripture
speaks
;
Duties
and
Performances
cannot
be
the
Mother
of
it
;
it
is
of
a
higher
birth
than
that
birth
that
arises
out
of
Parts
,
Duties
,
or
Performances
whatsoever
;
thy
faith
will
not
inherit
,
if
it
be
base
born
:
through
faith
we
come
to
inherit
the
Promises
;
and
if
thy
faith
hath
no
other
foundation
than
thy
sorrows
and
reformation
,
thy
faith
is
illegitimate
,
and
not
that
that
shall
inherit
;
't
is
not
of
the
right
kind
that
will
bring
thee
unto
Salvation
:
thus
you
see
what
mistakes
there
may
be
in
this
great
Point
of
the
Justification
of
a
Sinner
,
and
in
being
made
blessed
;
and
therefore
we
had
need
look
to
it
to
be
sure
,
that
what
we
rest
upon
will
hold
,
least
when
we
come
to
lay
claim
,
and
make
challenge
of
blessedness
,
our
hold
deceive
us
:
Many
think
the
main
matters
of
Religion
to
be
nothing
but
believing
in
Jesus
Christ
,
and
crying
God
mercy
:
you
see
by
these
things
that
I
have
spoken
,
that
there
had
need
be
much
workings
of
spirit
in
the
way
of
Religion
,
and
mighty
strong
teachings
of
the
Holy
Ghost
to
lead
the
soul
;
for
there
may
be
many
mistakes
,
and
to
prevent
and
remove
those
mistakes
that
lie
in
the
way
to
get
peace
with
God
,
't
is
a
matter
of
great
concernment
,
and
not
a
slight
business
to
be
done
suddenly
.
3.
Others
say
,
we
trust
in
the
mercy
of
God
,
and
in
this
I
am
to
speak
to
two
sorts
.
First
,
Those
that
are
most
grosly
ignorant
,
that
have
no
other
ground
to
hope
for
pardon
of
sin
,
but
because
they
hear
that
God
is
a
merciful
God
:
Know
thus
much
,
that
notwithstanding
what
you
hear
of
God
,
that
he
is
merciful
,
and
not
willing
that
men
should
perish
:
yet
the
Scripture
reveals
clearly
to
us
,
that
notwithstanding
God
is
gracious
and
merciful
,
yet
the
greatest
part
of
the
world
perish
in
their
sins
;
there
is
nothing
more
clear
then
this
,
that
most
people
in
the
world
do
perish
;
and
therefore
to
say
God
is
merciful
,
is
not
enough
;
you
may
be
sorry
for
sin
,
reform
,
and
say
,
God
is
merciful
,
and
yet
perish
:
if
these
three
were
enough
,
what
needed
the
son
of
God
to
come
,
and
take
our
nature
upon
him
,
and
be
made
a
curse
for
Mans
sin
,
lay
down
his
life
,
and
shed
his
precious
blood
,
why
might
not
these
three
have
been
joyned
together
,
and
so
Christ
never
have
come
?
for
though
Christ
had
never
come
,
I
might
have
been
sorrowful
,
and
I
might
have
reformed
and
said
God
is
merciful
,
though
Christ
had
never
come
:
those
that
never
knew
Christ
,
nor
heard
of
him
yet
,
they
may
be
sorrowful
,
reforme
,
and
say
God
is
mercifull
.
I
beseech
you
consider
this
note
,
I
can
never
be
pardoned
and
saved
,
in
such
a
way
,
as
it
might
be
done
,
though
Christ
had
never
come
;
I
can
then
never
be
pardoned
and
saved
by
all
the
means
I
take
for
pardon
and
Salvation
,
if
those
things
might
be
done
though
Christ
had
never
come
;
and
if
you
have
nothing
else
but
them
to
rest
upon
,
then
you
can
never
be
saved
;
put
this
to
your
hearts
,
what
have
I
wrought
in
my
heart
,
that
I
might
not
have
had
,
if
Christ
had
not
come
into
the
world
;
certainly
the
most
things
that
most
people
have
to
rest
upon
,
for
pardon
and
salvation
;
they
might
have
had
though
Christ
had
never
come
into
the
world
.
Further
,
Thou
saist
God
is
merciful
,
True
,
the
mercy
of
God
is
sweet
and
a
blessed
argument
,
and
our
souls
much
delight
to
open
the
grace
and
mercy
of
God
;
and
I
have
endeavoured
to
open
to
you
what
is
revealed
in
the
Gospel
;
yet
Gods
mercy
is
free
,
though
he
delight
to
glorifie
his
mercy
:
and
he
hath
thousand
thousands
of
Subjects
,
to
glorify
his
mercy
in
,
though
thou
perish
eternally
.
Though
thou
perish
eternally
,
yet
God
may
be
glorious
in
the
blessedness
of
his
mercy
:
God
hath
others
to
magnifie
his
mercy
unto
besides
thee
:
a
beggar
comes
and
asks
an
almes
of
a
man
,
and
he
gives
him
none
,
that
is
not
an
argument
the
man
is
not
merciful
,
for
he
hath
other
objects
,
that
are
more
suitable
and
fit
;
though
he
give
not
to
every
one
,
t
is
no
dishonour
to
his
compassion
;
so
it
is
with
God
,
he
hath
thousands
of
objects
to
bestow
his
mercy
on
;
though
thou
perish
.
Further
,
Thou
saist
God
is
merciful
,
and
thererefore
thou
hop'st
for
pardon
:
Why
?
God
is
and
hath
been
merciful
to
thee
beyond
all
that
thou
canst
conceive
,
God
hath
shew'd
his
mercy
to
thee
already
:
thou
saist
God
is
merciful
,
true
,
or
else
thou
hadst
not
been
alive
at
this
present
:
that
thou
shouldst
hear
and
see
,
and
have
all
thy
members
whole
,
and
the
use
of
all
thy
sences
,
and
that
thou
shouldst
stand
here
this
day
under
the
meanes
of
grace
,
and
that
thou
shouldst
hear
God
call
on
thee
to
repent
,
and
believe
in
his
Son
,
while
thou
walk'st
on
in
thy
sin
,
and
art
dead
in
sins
and
trespasses
:
he
sends
his
son
and
spirit
to
thee
,
to
tell
thee
that
he
would
rescue
thee
,
and
give
life
unto
thee
;
again
,
is
not
here
rich
mercy
,
perhaps
thou
hast
had
thy
portion
of
mercy
already
,
that
God
intends
for
thee
,
yea
so
much
mercy
,
that
all
the
Angels
and
saints
will
give
acclamations
to
God
,
for
that
mercy
thou
hast
had
,
though
thou
perish
;
God
hath
many
waies
shewd
mercy
to
thee
,
in
so
much
as
that
the
very
devils
themselves
will
acknowledge
that
God
was
very
good
to
his
poor
creatures
.
Further
,
Thou
speakest
of
mercy
;
hast
not
thou
abused
and
turn'd
mercy
into
wantonness
?
perhaps
the
mercy
thou
speakst
of
,
now
is
at
this
very
present
pleading
to
God
against
thee
;
saying
,
how
have
I
been
abused
by
this
wretched
man
?
the
more
my
beauty
&
excellency
hath
been
displayed
,
the
more
wicked
he
hath
grown
;
what
if
mercy
be
now
pleading
against
thee
?
even
those
mercies
that
thou
hast
abused
;
and
therefore
thou
hadst
need
to
look
for
somewhat
else
to
settle
thy
soul
upon
then
this
,
to
say
that
God
is
merciful
;
this
is
to
the
first
sort
,
those
that
are
grosly
Ignorant
.
Secondly
,
There
are
others
that
mourne
,
pray
and
reform
,
and
then
have
some
kinde
of
relyance
on
God
to
pardon
them
,
for
his
mercies
sake
;
and
therefore
to
them
I
shall
say
thus
much
:
Know
,
the
mercy
of
God
must
be
received
after
Gods
own
way
;
he
hath
appointed
the
communications
of
it
,
and
so
it
must
be
received
;
otherwise
it
can
never
attain
to
such
an
effect
as
the
pardon
of
thy
sin
;
note
this
,
that
all
the
mercy
in
God
considered
,
as
he
is
creator
of
Heaven
and
Earth
,
and
not
let
out
through
the
Mediator
Christ
Jesus
God-man
it
never
wrought
to
the
pardon
of
any
one
sin
,
and
therefore
if
you
looke
upon
the
mercy
of
God
,
and
do
not
look
to
the
right
way
of
the
conveyance
of
it
,
you
may
most
dangerously
mistake
:
The
ground
and
bottom
of
faith
,
that
justifies
is
not
meerly
to
cast
ones
self
on
the
mercy
of
God
,
(
for
there
is
none
,
but
in
a
natural
way
know
that
God
is
a
merciful
God
)
but
the
main
ground
of
Justification
,
or
of
justifying
faith
,
is
the
free
grace
of
God
through
Jesus
Christ
;
That
God
is
merciful
through
a
Mediator
:
Otherwise
the
ground
of
your
faith
is
but
on
a
meer
confused
notion
of
the
mercy
of
God
,
which
will
certainly
faile
you
;
a
heathen
may
have
as
much
to
be
the
ground
of
his
faith
,
that
the
great
creator
of
Heaven
and
Earth
,
pitties
those
that
are
in
misery
,
and
I
am
a
poor
creature
in
misery
;
I
le
cry
to
him
,
and
i
le
reform
my
life
,
and
i
le
relye
on
him
;
thus
far
a
heathen
may
go
:
but
the
ground
and
bottom
of
faith
is
not
the
mercy
of
God
in
general
,
but
the
mercy
of
God
in
and
through
a
Mediator
;
observe
a
little
further
,
the
ground
of
justifying
faith
is
not
thus
,
that
God
for
Christs
sake
will
forgive
me
for
what
Christ
hath
done
to
purchase
my
pardon
,
but
there
is
another
work
of
faith
in
the
souls
of
believers
,
though
the
soul
apprehend
it
not
;
t
is
not
the
work
of
faith
in
justification
,
to
believe
that
Christ
hath
paid
so
much
as
my
debt
comes
to
;
but
thus
,
the
work
of
faith
is
to
bring
the
soul
unto
Christ
,
and
to
pitch
it
upon
the
person
of
Christ
,
to
be
made
mine
first
,
and
then
the
righteousness
of
Christ
to
be
mine
:
T
is
not
thus
,
I
believe
this
is
my
debt
,
and
there
is
so
much
money
to
pay
it
;
but
this
is
the
work
of
faith
,
to
bring
thee
to
be
marryed
to
such
a
person
;
and
so
the
debt
is
transacted
on
him
to
whom
thou
art
marryed
,
and
he
will
discharge
the
debt
,
because
thou
art
marryed
to
him
;
so
that
the
ground
of
faith
is
not
to
look
unto
God
meerly
through
his
son
that
so
I
may
have
pardon
;
but
thus
,
I
must
come
to
have
Christ
to
be
mine
;
I
must
be
marryed
with
Christ
,
and
so
through
my
union
with
the
person
of
Christ
,
I
come
to
have
all
that
Christ
hath
done
and
suffered
to
be
made
over
to
me
;
and
therefore
when
I
come
to
look
upon
the
riches
of
the
grace
of
God
in
the
mediation
of
his
son
;
I
must
come
with
an
eye
of
faith
,
to
be
marryed
unto
Christ
,
and
Christ
with
me
,
the
riches
of
Gods
grace
in
Christ
was
opened
before
;
we
now
make
use
of
it
as
a
trial
to
shew
the
danger
of
false
grounds
in
relying
upon
God
for
pardon
.
Further
,
Though
it
be
through
the
mercy
of
God
to
pardon
sin
;
yet
it
does
not
work
thus
,
viz.
You
have
sinned
,
and
my
law
requires
such
and
such
obedience
,
to
be
performed
on
such
tearms
,
or
else
you
must
perish
,
but
I
through
my
mercy
will
remit
something
of
the
rigour
and
strictness
of
the
Law
:
And
most
people
confess
,
that
by
the
strictness
of
the
Law
they
are
condemn'd
,
but
they
hope
the
mercy
of
God
will
grant
some
remission
of
the
Law
;
as
it
is
with
men
,
if
all
Penal
statutes
should
be
executed
it
would
be
very
hard
;
but
there
is
a
Chancery
to
abate
something
of
the
rigour
,
and
strictness
of
penal
statutes
;
and
thus
men
think
to
come
to
have
pardon
,
and
deal
with
God
after
the
manner
of
men
;
you
think
the
crying
to
God
for
mercy
wil
abate
something
of
the
strictness
,
and
severity
of
the
Law
;
but
you
mistake
in
taking
this
way
to
get
peace
and
reconciliation
with
God
;
to
look
upon
Gods
mercy
to
lye
in
this
,
to
remit
something
of
the
strictness
and
severity
of
the
Law
:
No
but
the
work
of
Gods
mercy
lyes
in
this
,
to
finde
out
a
surety
for
you
,
and
to
transact
the
debt
upon
him
.
Further
,
Consider
the
work
of
Gods
mercy
in
justification
of
a
sinner
,
when
faith
layes
hold
upon
it
faith
,
must
not
lay
hold
upon
it
as
a
meer
single
Act
;
but
look
at
all
the
concomitants
of
the
work
of
Gods
grace
,
in
making
way
for
the
justification
of
a
sinner
:
The
mercy
of
God
workes
many
waies
,
and
faith
must
exercise
it self
on
Gods
grace
,
according
to
the
multiplicity
of
the
work
of
it
,
in
bringing
about
the
justification
of
a
sinner
;
as
thus
,
you
have
sinned
and
you
cry
to
God
for
pardon
,
but
the
mercy
of
God
does
not
work
thus
to
pardon
you
,
as
t
is
a
single
act
,
but
the
mercy
of
God
works
thus
to
mankind
.
First
,
he
is
pleased
to
enter
into
a
second
covenant
with
mankind
after
he
had
broken
the
first
.
A
second
work
of
Gods
mercy
,
is
to
set
his
wisdom
on
work
to
finde
out
a
way
how
mankind
should
be
reconciled
unto
him
,
and
his
sin
pardoned
,
and
yet
that
God
should
be
no
looser
;
this
was
the
work
of
his
infinite
wisdom
.
And
Thirdly
,
when
this
is
found
out
,
this
can
be
done
no
other
way
,
but
only
through
the
Son
of
God
taking
mans
nature
upon
him
,
and
suffer
for
him
;
then
here
's
the
mercy
of
God
,
to
be
willing
to
send
his
Son
to
mediate
for
poor
creatures
;
and
then
a
further
mercy
in
giving
thy
soul
to
his
Son
;
he
sent
not
his
Son
that
all
might
be
pardoned
,
but
a
certain
number
that
God
the
Father
had
given
to
his
Son
from
all
eternity
:
now
there
's
a
great
work
of
Gods
mercy
in
passing
by
others
,
and
giving
thee
to
his
Son
:
And
further
,
It
is
a
work
of
Gods
mercy
in
the
powerful
Ministry
of
the
Gospel
to
reveal
this
:
And
then
further
,
It
is
a
work
of
Gods
mercy
to
draw
thee
to
close
with
his
Son
,
and
thereby
to
unite
and
marry
thee
to
his
Son
:
And
then
further
,
It
is
a
work
of
Gods
mercy
to
assure
thee
of
the
pardon
and
justification
of
thy
soul
;
't
is
a
great
deal
more
for
faith
to
look
upon
God
in
this
manner
,
than
to
come
in
such
a
way
as
this
;
God
is
merciful
,
and
I
trust
in
his
grace
that
he
will
pardon
me
:
we
mistake
mightily
about
the
mercy
of
God
,
when
we
do
not
look
upon
it
in
an
Evangelical
way
,
as
it
is
revealed
in
the
Gospel
:
Further
,
know
thus
much
,
that
if
Gods
mercy
will
work
so
far
for
thee
,
as
to
pardon
thy
sin
,
and
save
thy
soul
:
certainly
it
will
work
so
far
as
to
take
away
the
power
of
sin
,
and
let
thee
not
live
in
the
filth
of
thy
sin
:
Many
think
Gods
mercy
will
do
great
matters
hereafter
,
but
nothing
now
in
comparison
of
what
he
will
do
hereafter
;
they
think
he
will
give
them
outward
blessings
now
,
but
keep
spiritual
things
till
hereafter
:
Certainly
this
is
an
infallible
truth
,
If
Gods
mercy
work
not
so
powerfully
here
in
this
world
as
to
bestow
spiritual
good
things
on
thee
,
thou
may'st
be
assured
that
it
will
never
work
so
powerful
on
thee
as
to
save
thy
Soul
in
the
World
to
come
▪
Can
it
be
thought
a
Prince
pardons
a
Malefactor
that
he
shall
not
be
hang'd
,
and
yet
suffer
him
to
lie
in
Prison
and
rot
in
the
Dungeon
?
this
were
but
a
poor
pardon
,
a
half
pardon
,
to
be
delivered
from
the
Gallows
and
rot
in
the
Prison
:
Certainly
,
whatever
a
Prince
may
do
,
God
never
pardons
a
sinner
so
;
to
shew
him
mercy
to
save
him
from
Hell
,
and
yet
to
lie
rotting
all
his
life
long
in
sin
;
no
,
God
when
he
pardons
,
he
delivers
and
shakes
off
the
fetters
;
as
we
shall
see
further
;
therefore
thou
that
say'st
thou
hopest
in
Gods
mercy
that
he
will
pardon
thee
;
let
me
ask
,
What
hath
he
done
for
thee
?
if
thou
thinkest
that
Gods
mercy
will
work
so
strongly
hereafter
to
save
thy
soul
,
certainly
it
will
be
as
strong
for
thee
here
to
sanctifie
thee
;
if
it
work
not
so
strong
on
thee
now
as
to
sanctifie
thee
,
certainly
it
will
never
work
so
strongly
for
thee
hereafter
as
to
save
thee
.
4.
Others
say
in
the
last
place
,
we
are
not
only
sorry
for
sin
and
reform
and
trust
in
Gods
mercy
,
but
we
relie
upon
Gods
mercy
through
Christ
;
and
therefore
we
hope
we
shall
be
pardoned
:
this
I
might
speak
much
too
;
we
must
rest
there
,
but
there
is
a
mistake
there
too
;
the
relying
on
Christ
is
not
relying
on
him
by
acting
of
some
transient
thoughts
that
passes
over
,
but
it
is
an
abiding
thing
;
when
men
hear
there
is
no
way
to
be
saved
but
by
Christ
,
and
they
cannot
deny
it
,
and
because
they
are
loath
to
think
they
are
such
as
cannot
be
saved
,
they
are
loath
to
have
such
ill
thoughts
of
themselves
,
&
hearing
this
is
the
way
,
and
no
other
,
therefore
they
will
perswade
themselves
that
they
shall
find
mercy
through
Christ
:
Now
what
great
work
is
this
so
to
rely
on
Christ
;
the
work
of
faith
is
a
mighty
work
,
it
is
not
a
short
transient
work
,
a
few
thoughts
upon
thy
heart
to
be
saved
by
Christ
;
No
▪
wheresoever
faith
is
right
,
and
a
true
reliance
on
Christ
;
it
is
a
mighty
work
of
the
Spirit
of
God
,
working
this
grace
in
raising
the
soul
higher
than
it self
,
and
carries
it
through
and
above
all
difficulties
:
when
it
brings
the
soul
to
relie
upon
God
there
may
be
great
mistakes
,
when
People
say
,
they
rely
upon
Christ
;
and
therefore
take
this
for
conviction
,
Relying
on
Christ
is
not
barely
to
think
my
sins
are
pardoned
by
Christ
,
but
it
is
a
receiving
of
Christ
,
a
possessing
of
Christ
,
a
coming
into
Christ
,
a
living
in
Christ
,
and
a
bringing
Christ
to
live
in
me
;
't
is
eating
of
the
flesh
of
Christ
,
and
drinking
of
his
blood
,
and
so
finds
nourishment
and
strength
from
him
as
really
as
the
body
by
the
meat
and
drink
it
takes
;
that
abides
with
it
,
is
strengthned
by
it
;
so
does
faith
to
the
soul
:
therefore
faith
is
not
a
slight
notion
like
water
running
through
a
Pipe
that
leaves
nothing
behind
it
;
for
so
the
thoughts
of
most
People
are
;
but
it
is
such
a
thing
,
as
brings
Christ
into
the
soul
,
and
the
soul
into
Christ
,
and
so
feeds
and
lives
upon
him
;
this
is
relying
upon
Christ
for
pardon
;
so
as
to
have
the
concomitants
and
comforts
of
pardon
continually
going
along
with
it
:
Now
you
have
heard
these
things
,
go
away
and
beseech
God
to
settle
things
aright
in
your
souls
,
say
to
your
hearts
,
Lord
I
see
that
setling
of
the
heart
aright
upon
Christ
for
justification
and
pardon
of
sin
,
is
another
manner
of
business
then
I
was
aware
of
,
and
I
am
perswaded
that
if
I
had
died
before
,
I
should
certainly
have
dyed
under
some
of
these
mistakes
;
Lord
settle
my
heart
aright
in
this
great
business
:
Do
not
go
away
with
such
thoughts
as
these
,
the
Minister
speaks
of
such
mistakes
,
but
I
hope
it
is
far
otherwise
;
do
not
venture
to
put
off
what
we
say
with
such
slight
thoughts
;
when
we
speak
unto
you
we
speak
in
the
Name
of
God
,
and
it
is
a
horrible
taking
of
the
Name
of
God
in
vain
,
if
we
examine
not
what
we
say
unto
you
by
the
Word
;
And
therefore
know
you
are
charged
this
day
in
the
Name
of
God
to
look
to
it
,
and
examine
your
hearts
what
grounds
you
go
upon
for
the
pardon
of
your
sin
,
that
you
may
not
mistake
;
in
which
we
shall
give
you
some
further
help
in
laying
down
some
positive
grounds
that
you
may
rest
upon
for
the
pardon
of
your
sin
.
CHAP.
XVII
.
Of
the
true
Evidences
of
Forgiveness
of
Sin
.
BUt
if
it
be
asked
,
Who
are
they
that
have
their
sins
pardoned
?
surely
they
are
not
many
,
this
Text
puts
it
in
the
singular
number
,
Blessed
is
he
that
hath
his
sin
pardoned
,
and
by
that
which
hath
been
delivered
about
the
mistakes
,
it
appears
there
are
not
very
many
;
but
yet
some
there
are
,
and
this
is
the
work
of
this
day
in
the
Name
of
the
Lord
to
declare
to
some
poor
souls
this
day
their
sins
are
pardoned
;
this
is
the
message
from
the
Lord
I
am
to
speak
to
them
;
(
I
hope
divers
in
this
place
,
)
as
from
Christ
,
Son
and
Daughter
be
of
good
comfort
,
thy
sins
are
pardoned
;
And
blessed
is
that
man
and
woman
that
this
day
shall
hear
that
joyful
sound
,
in
their
hearts
,
and
that
shall
have
the
Spirit
of
God
witness
unto
their
spirit
;
that
as
I
have
heard
,
so
I
have
felt
this
day
that
what
signs
of
forgiveness
of
sin
have
been
delivered
,
I
have
felt
them
in
my
own
soul
;
Well
then
,
What
are
they
?
to
insist
upon
them
.
The
First
is
that
the
Apostle
gives
in
Rom.
8.30
.
Moreover
whom
he
did
predestinate
,
them
he
also
called
;
and
whom
he
called
,
them
he
also
justified
;
Justification
consists
especially
in
the
remission
and
pardon
of
sin
:
Now
the
Holy
Ghost
says
,
whom
he
hath
,
called
them
he
hath
justified
;
would
you
know
that
you
are
justified
,
and
that
your
sins
are
pardoned
,
the
Spirit
of
God
shews
you
,
it
is
not
a
note
of
mine
,
but
it
is
that
which
comes
from
the
Holy
Ghost
;
whom
he
hath
called
them
he
hath
justified
;
Vocation
is
a
certain
Evidence
of
Justification
;
this
Vocation
or
Calling
is
the
second
link
that
does
unite
those
two
links
of
that
golden
chain
together
mentioned
in
that
place
,
the
first
link
is
the
foreknowledge
of
God
,
Gods
Predestination
;
and
then
there
is
Vocation
the
next
,
after
that
Justification
,
and
then
Glorification
;
the
first
chain
in
the
link
is
,
that
God
from
all
Eternity
predestinates
some
persons
to
have
their
sins
pardoned
;
but
there
is
Vocation
comes
in
between
Predestination
and
Justification
,
and
after
that
Glorification
:
so
that
while
I
am
giving
Evidences
of
Justification
here
in
this
Text
,
I
shall
give
Evidences
of
Predestination
and
Glorification
too
;
for
these
are
linkt
altogether
:
Many
People
look
only
after
Justification
,
they
hope
their
sins
are
pardoned
,
but
they
look
not
to
any
other
link
of
the
chain
,
as
Calling
and
Vocation
,
whom
he
hath
called
,
them
he
hath
justified
;
but
the
question
then
is
,
What
is
this
Calling
?
What
do
you
mean
by
that
,
how
shall
we
know
whether
we
be
called
or
no
?
in
2
Pet.
1.10
.
he
bids
them
there
to
give
diligence
to
make
their
Calling
and
Election
sure
:
Mark
,
as
here
Predestination
and
Calling
are
put
together
,
so
their
Calling
and
Election
,
says
he
,
Give
diligence
to
make
your
Calling
and
Election
sure
:
Election
is
first
sure
in
respect
of
God
,
but
Vocation
is
first
in
regard
of
our selves
;
make
that
sure
and
then
you
make
Election
sure
,
Justification
sure
,
and
Glorification
sure
too
;
then
what
is
Vocation
?
for
answer
to
the
Question
,
Know
,
there
is
an
outward
call
and
an
inward
call
;
when
God
sends
the
Ministers
of
the
Word
to
reveal
the
Gospel
,
and
the
way
of
Salvation
,
that
is
no
other
but
Gods
calling
mens
souls
from
the
ways
of
sin
and
death
to
come
into
the
ways
of
life
;
all
that
come
to
hear
the
sound
of
the
Gospel
preacht
unto
them
;
let
them
know
,
that
is
Gods
call
to
sinners
to
come
in
and
repent
;
God
calls
to
the
Drunkard
,
the
Unclean
person
,
and
all
others
that
live
in
sin
to
repent
;
when
you
come
to
hear
the
Word
God
calls
you
,
and
God
requires
of
you
,
as
you
would
have
God
to
hear
your
cry
when
you
are
calling
for
mercy
in
the
day
of
your
distress
,
hear
my
call
,
now
I
call
and
cry
in
the
Ministry
of
the
Word
;
Would
you
have
me
to
hear
you
when
you
cry
to
me
?
do
you
hear
me
now
I
am
calling
to
you
:
O
that
People
would
understand
the
Ministry
of
the
Word
,
that
it
is
the
call
of
God
for
sinners
to
return
and
repent
of
their
sins
,
that
they
would
look
beyond
man
,
and
know
that
it
is
the
voyce
of
God
by
them
;
and
therefore
it
is
a
dangerous
thing
for
People
to
neglect
,
resist
,
or
rebel
against
the
Ministry
of
the
Word
;
and
there
is
some
good
hopes
that
God
hath
some
souls
in
such
a
place
that
he
intends
everlasting
good
will
unto
,
where
he
sends
the
Ministry
of
the
Word
;
God
do's
not
use
to
send
the
call
of
the
Gospel
to
a
place
,
but
there
are
some
souls
to
be
called
:
And
therefore
Secondly
,
Besides
the
Outward
Call
,
there
is
an
Inward
Call
,
and
that
is
it
the
Apostle
speaks
of
:
Many
have
the
Outward
Call
of
the
Word
to
Faith
and
Repentance
,
and
yet
they
perish
eternally
:
But
those
whom
God
intends
to
save
and
hath
love
to
indeed
,
he
comes
to
them
with
an
Inward
Call
,
and
this
Inward
Call
of
God
is
on
this
wise
:
God
beholds
the
poor
wretched
sinner
going
on
in
the
ways
of
sin
,
death
,
and
perdition
,
and
he
comes
to
him
by
a
secret
and
powerful
voyce
,
speaking
to
his
very
heart
,
O
Sinner
,
consider
where
thou
art
,
What
art
thou
a
doing
?
Whither
art
thou
a
going
?
What
is
the
end
of
thy
way
like
to
be
?
thou
art
going
from
God
,
from
happiness
and
life
,
to
woful
misery
and
blackness
of
darkness
,
to
the
infinite
gulf
of
eternal
Perdition
;
O
turn
,
turn
,
O
sinner
out
of
these
vile
abominable
dangerous
ways
,
or
else
thou
art
undone
for
ever
:
Behold
,
here
is
the
way
of
life
set
before
thee
;
behold
my
Son
sent
into
the
world
for
the
Propitiation
of
thy
sin
,
and
to
bring
thee
into
the
ways
of
godliness
,
which
is
the
way
to
eternal
life
;
O
turn
sinner
into
these
wayes
:
Now
this
voyce
of
God
calling
to
the
Soul
of
a
man
or
woman
,
it
comes
with
power
,
it
hath
an
over
powering
strength
in
it
,
to
prevail
upon
the
heart
;
it
is
much
like
that
secret
voyce
mentioned
in
Isai.
30.21
.
And
thy
Ears
shall
hear
a
word
behind
thee
,
saying
,
this
is
the
way
walk
in
it
,
when
you
turn
to
the
right
hand
,
or
to
the
left
;
't
is
a
Promise
of
Gods
mercy
unto
his
People
to
convert
them
unto
himself
;
those
that
were
only
in
an
Outward
Profession
,
says
God
you
shall
hear
a
voyce
behind
you
,
saying
,
this
is
the
way
,
turn
in
unto
it
;
and
so
't
is
when
God
calls
a
sinner
from
the
ways
of
death
and
destruction
;
such
a
sinner
hears
a
voyce
behind
him
;
it
may
be
he
has
come
many
times
to
Sermons
,
and
heard
a
voyce
many
times
without
him
and
before
him
;
but
never
before
,
a
voyce
within
him
and
behind
him
,
an
inward
secret
voyce
speaking
to
the
soul
,
O
sinner
turn
out
of
thy
sinful
ways
;
Why
wilt
thou
die
and
perish
eternally
?
for
God
to
come
thus
secretly
,
and
to
reason
with
the
soul
by
a
voyce
behind
it
;
and
't
is
not
bare
reasoning
,
but
a
voyce
that
hath
a
power
and
efficacy
from
God
going
along
with
it
,
that
carries
on
this
work
in
the
soul
,
and
causes
the
heart
to
listen
and
to
yield
unto
God
;
when
God
calls
to
the
Soul
to
come
into
the
ways
of
life
,
the
Soul
answers
,
Lord
I
come
,
and
with
a
trembling
frame
of
heart
cries
out
with
Saul
at
his
Conversion
,
Lord
,
What
wilt
thou
have
me
to
do
?
No
more
now
,
what
sin
will
have
me
to
do
?
and
what
this
and
that
;
and
the
other
lust
will
have
me
to
do
?
No
,
now
I
see
the
ways
of
Life
and
Salvation
are
the
only
blessed
ways
;
Now
Lord
,
What
would'st
thou
have
me
to
do
?
Now
Salvation
is
come
to
that
Soul
,
and
Reconciliation
with
Jesus
Christ
;
For
whom
he
hath
called
,
them
he
hath
justified
.
Observe
the
efficacy
of
that
call
spoken
of
in
Isai.
30.21
.
Thine
Ears
shall
hear
a
word
behind
thee
,
&c.
and
then
follows
the
fruits
of
it
,
and
ye
shall
defile
also
the
covering
of
thy
graven
Images
with
Silver
,
and
the
ornament
of
thy
molten
Images
of
Gold
,
thou
shalt
cast
them
away
as
a
menstruous
Cloth
;
and
shall
say
unto
it
,
get
thee
hence
;
the
sins
they
before
lived
in
was
Idolatry
,
and
their
hearts
were
much
taken
with
their
brave
Images
over-laid
with
Silver
and
Gold
;
but
when
they
heard
the
voyce
behind
them
,
they
look't
upon
those
things
they
so
much
delighted
in
,
that
was
so
brave
in
their
eyes
before
but
as
menstruous
cloathes
,
which
are
the
most
filthiest
things
that
can
be
,
and
cast
them
away
as
filthy
rags
,
with
indignation
,
saying
,
get
thee
hence
;
as
one
that
takes
a
rag
in
his
hand
,
and
looks
on
it
and
sees
it
all
filthy
and
defiled
,
presently
he
throws
it
away
with
abomination
,
and
says
,
get
thee
hence
;
so
this
is
the
call
of
God
,
when
the
Soul
hears
behind
it
a
secret
voyce
that
many
hear
not
;
it
may
be
,
many
thousands
hear
the
outward
voyce
of
the
Minister
telling
them
of
the
evil
of
sin
,
and
their
abominations
,
and
a
poor
Servant
,
or
a
poor
Youth
that
stands
in
the
midst
of
the
crowd
,
he
hears
a
voyce
behind
him
that
others
do
not
,
a
secret
voyce
,
(
besides
the
general
voyce
)
which
is
a
prevailing
voyce
,
that
the
soul
falls
down
and
yields
presently
,
before
he
goes
out
of
the
Church
,
and
says
,
Lord
this
day
thou
hast
convinc't
me
of
the
evil
of
sin
,
and
thou
hast
this
day
shewed
me
the
way
of
life
and
salvation
,
Lord
I
come
unto
thee
;
though
he
saw
nothing
,
and
though
no
body
else
hear
that
voyce
,
yet
there
is
a
secret
voyce
of
God
unto
the
soul
;
though
he
stand
in
the
midst
of
the
crowd
and
no
body
else
hear
it
,
yet
at
that
instant
pardon
of
sin
came
to
that
soul
,
and
reconciliation
by
Jesus
Christ
:
now
when
this
comes
into
the
soul
,
he
will
not
let
such
and
such
sins
be
there
any
longer
,
but
says
,
Get
you
hence
,
I
will
have
no
more
to
do
with
such
and
such
beloved
lusts
and
Idols
that
I
set
my
heart
upon
,
Get
thee
hence
;
and
those
men
that
God
calls
to
himself
,
certainly
when
they
hear
this
voyce
behind
them
,
though
they
now
plead
for
Idolatry
and
Superstition
,
and
why
should
not
we
do
as
our
forefathers
did
?
yet
if
once
they
come
to
hear
this
secret
voyce
of
God
,
and
God
shew
them
the
way
of
his
Worship
in
the
purity
and
beauty
of
it
,
they
will
say
,
get
thee
hence
to
those
things
as
vile
things
,
get
ye
hence
,
I
will
have
no
more
to
do
with
you
;
this
is
the
way
in
the
ordinary
call
of
God
,
and
though
God
sanctifie
some
from
the
womb
,
yet
afterwards
by
a
mighty
work
of
the
Spirit
he
discovers
unto
them
what
the
soul
is
by
nature
;
there
is
somewhat
like
this
even
in
those
that
are
sanctified
from
the
womb
,
though
God
in
an
extraordinary
way
draw
the
soul
out
from
sin
into
the
ways
of
life
;
but
generally
there
are
in
the
ordinary
way
of
Gods
working
,
these
three
or
four
voyces
calling
to
the
soul
.
1.
Says
God
to
the
soul
,
O
soul
thou
art
made
for
God
,
and
for
Eternity
.
2.
O
soul
thou
art
now
in
the
ways
of
Hell
,
and
of
eternal
perdition
,
and
must
of
necessity
perish
in
it
.
3.
O
soul
,
behold
here
are
the
ways
of
life
and
salvation
reveal'd
unto
thee
,
and
set
before
thee
in
the
Gospel
of
my
Son
.
And
lastly
,
O
soul
come
in
,
and
thou
shalt
have
favour
and
acceptation
in
my
Son
;
these
are
the
four
voyces
in
Gods
call
;
I
do
not
say
every
one
hears
them
plainly
and
distinctly
,
yet
they
do
for
the
substance
of
them
in
the
ordinary
way
of
the
dispensation
of
Gods
grace
:
Every
soul
that
God
justifies
they
are
thus
called
of
God
,
and
't
is
a
prevailing
call
,
that
brings
them
in
to
submit
unto
it
:
Again
,
concerning
this
call
of
God
,
because
the
Scripture
speaks
much
of
it
,
I
shall
shew
a
little
further
;
mark
it
,
That
soul
that
once
hears
the
call
of
God
to
bring
it
into
the
ways
of
life
,
that
soul
will
evermore
depend
upon
Gods
call
in
all
other
things
;
if
God
hath
called
me
out
of
the
ways
of
death
,
into
the
ways
of
life
in
obedience
to
that
call
that
my
soul
hath
yielded
too
,
I
shall
be
evermore
under
the
power
of
Gods
call
in
all
other
things
,
let
God
call
me
to
what
he
will
,
to
what
service
he
pleases
,
to
whatsoever
difficulties
and
sufferings
he
shall
think
meet
,
my
soul
is
content
,
and
says
,
Here
I
am
,
Lord
speak
,
thy
servant
hears
.
Now
for
a
soul
to
be
so
under
God
,
as
to
wait
upon
the
call
of
God
to
any
duty
,
service
,
and
imployment
,
that
it
dares
not
go
about
any
thing
but
according
to
the
call
of
God
;
this
is
a
good
Evidence
that
such
a
soul
hath
been
acquainted
with
that
great
call
of
God
,
that
powerful
call
of
God
to
bring
him
off
from
the
ways
of
sin
into
the
ways
of
life
and
salvation
.
Further
,
those
that
have
been
acquainted
with
this
call
of
God
,
there
is
an
answerable
frame
and
disposition
in
their
hearts
,
to
call
upon
the
Name
of
God
for
assistance
,
direction
,
and
a
blessing
on
all
they
undertake
;
they
delight
now
to
repair
unto
God
and
call
upon
him
;
as
God
calls
unto
them
,
so
they
call
unto
him
;
for
that
is
the
way
of
God
according
to
his
work
in
the
soul
,
he
puts
a
gracious
frame
into
the
soul
answerable
to
it
:
As
in
Election
,
those
whom
he
elects
,
when
God
calls
them
home
he
puts
a
gracious
disposition
in
their
hearts
for
to
elect
him
;
as
God
chooses
the
soul
from
the
world
,
so
the
soul
chooses
God
above
all
things
in
the
world
,
the
soul
answers
to
God
:
God
sets
his
heart
on
the
soul
,
and
says
,
I
will
choose
thee
for
me
;
the
soul
again
sets
its
heart
upon
God
,
and
says
,
I
will
choose
thee
for
my
God
;
as
God
calls
the
soul
to
come
and
live
to
him
in
the
ways
of
grace
,
while
he
lives
in
this
world
;
so
the
soul
calls
on
God
for
his
assistance
,
that
he
would
give
his
help
in
unto
him
on
all
occasions
;
and
therefore
the
Scripture
gives
us
this
expression
for
the
whole
worship
of
God
,
Rom.
10.13
.
Whosoever
calls
on
the
Name
of
the
Lord
shall
be
saved
;
that
soul
that
is
acquainted
with
Gods
call
,
that
soul
calls
on
God
again
:
And
by
the
way
,
those
that
are
thus
called
,
are
fittest
for
Church-Communion
;
I
mention
this
,
because
the
word
translated
Church
comes
from
a
Greek
word
that
signifies
to
call
out
;
that
which
in
Scripture
is
usually
called
a
Church
,
signifies
nothing
else
but
this
,
a
Company
of
People
called
out
of
the
ways
of
sin
to
the
imbracing
the
ways
of
Godliness
;
so
that
the
Church
should
consist
of
People
called
out
of
the
ways
of
sin
,
by
the
powerful
and
efficacious
voyce
of
the
Spirit
of
God
;
and
they
that
are
thus
called
have
their
sins
pardoned
;
you
say
,
you
hope
God
hath
justified
you
;
you
read
what
God
says
,
and
what
hath
been
presented
unto
you
;
they
who
are
called
they
are
justified
;
then
Calling
,
in
order
of
nature
,
goes
before
Justification
;
this
you
will
find
in
your
own
hearts
,
and
if
not
,
this
you
must
do
,
when
ever
you
come
before
God
to
hear
the
outward
call
,
you
must
come
with
a
waiting
frame
of
heart
to
hear
the
inward
call
,
and
call
upon
God
with
such
a
disposition
;
say
,
Lord
I
have
been
taught
that
there
is
an
outward
call
of
thine
in
the
Word
,
and
an
inward
call
,
and
I
am
going
this
day
to
hear
thy
Word
calling
me
out
of
the
ways
of
sin
,
O
that
I
might
have
together
with
that
the
inward
call
of
thy
Spirit
,
when
shall
I
hear
that
secret
voyce
;
this
is
the
reason
,
though
I
have
been
convinced
many
times
at
the
hearing
of
the
Word
,
yet
my
sin
hath
prevail'd
against
me
,
because
that
inward
secret
powerful
voyce
hath
not
come
to
my
soul
;
that
is
the
first
Evidence
,
whom
he
hath
justified
,
them
he
hath
called
.
A
Second
Evidence
is
this
,
Whomsoever
God
pardons
he
receives
into
Covenant
with
himself
;
all
pardoned
sinners
are
Covenanters
with
God
:
God
pardons
no
soul
but
such
an
one
as
he
brings
into
the
Bond
of
the
Covenant
with
himself
,
that
is
the
way
of
the
conveyance
of
the
grace
of
God
for
the
pardon
of
sin
,
to
bring
the
soul
into
the
Bonds
of
the
Covenant
;
the
Scripture
is
evident
in
this
,
that
forgiveness
of
sin
is
made
a
special
fruit
of
the
New
Covenant
,
that
is
clear
enough
,
Jer.
31.33
.
Behold
,
the
days
come
,
saith
the
Lord
,
that
I
will
make
a
New
Covenant
with
the
House
of
Israel
,
&c.
what
is
the
special
end
of
that
Covenant
,
I
will
forgive
their
Iniquities
,
and
remember
their
sins
no
more
;
But
how
does
that
come
in
?
it
comes
in
by
way
of
Covenant
,
I
will
make
a
New
Covenant
;
I
will
first
receive
them
into
Covenant
,
and
then
they
shall
have
the
fruit
of
this
New
Covenant
,
that
their
sins
shall
be
forgiven
,
and
their
iniquities
remembred
no
more
:
The
New
Covenant
is
a
mysterie
to
most
people
,
and
yet
it
is
a
certain
truth
,
the
pardon
of
thy
sin
,
and
thy
eternal
good
depends
upon
it
;
thou
art
one
that
God
has
brought
into
Covenant
with
himself
,
if
thou
beest
or
ever
shalt
be
pardoned
,
as
God
will
manifest
to
thy
soul
,
that
he
hath
through
his
Son
tyed
and
bound
himself
to
thee
to
be
thy
God
,
that
whereas
before
thou
wer
't
departed
from
him
,
and
an
enemy
to
him
,
yet
now
he
is
pleased
to
call
thee
to
enter
into
a
second
Covenant
after
thou
had'st
broken
the
first
,
and
wer
't
cast
off
by
reason
of
that
breach
,
God
is
contented
to
enter
into
a
second
Covenant
with
thee
,
to
be
thy
God
in
and
through
his
Son
;
thou
art
to
come
in
and
joyn
in
this
Covenant
;
for
to
a
full
Covenant
there
must
be
assent
on
both
sides
,
there
must
be
a
mutual
ingagement
of
either
parties
;
when
God
reveals
this
to
thy
soul
,
that
though
thou
be
by
nature
an
Enemy
to
me
,
and
hast
broken
the
first
Covenant
that
I
made
with
the
Children
of
men
,
and
art
cast
off
,
yet
be
it
known
unto
thee
O
thou
wretched
soul
,
I
am
content
to
enter
into
another
Covenant
with
thee
;
there
is
a
second
Covenant
for
life
and
salvation
that
I
have
made
with
poor
man
through
my
Son
,
and
I
require
that
thou
should'st
come
in
,
and
give
up
thy self
in
an
everlasting
Covenant
to
make
me
to
be
thy
God
,
and
to
close
with
me
and
my
Son
in
whatsoever
I
call
thee
to
,
in
whatsoever
thou
hast
or
can'st
do
to
give
up
thy self
to
the
power
of
me
and
my
Son
;
this
thou
must
ingage
and
tye
thy self
unto
,
in
the
strongest
Bonds
that
can
be
;
this
is
the
nature
of
the
Covenant
:
we
know
there
were
two
Covenants
,
and
all
the
good
of
mankind
in
the
first
Covenant
depended
on
this
,
his
closing
with
the
tearms
of
it
:
Now
the
tearms
of
the
first
Covenant
was
,
Do
this
and
live
;
but
that
is
broken
,
and
we
have
lost
our
ability
:
Now
the
second
Covenant
is
,
Believe
and
live
;
and
the
soul
that
God
pardons
,
he
brings
into
the
Bond
of
the
second
Covenant
;
it
is
brought
to
come
and
give
it self
up
to
the
Lord
,
and
to
be
content
to
bind
it self
with
all
bonds
unto
God
,
that
he
and
he
only
shall
be
my
God
,
as
I
desire
him
to
be
mine
,
and
his
grace
and
mercy
to
be
mine
;
so
all
that
I
have
or
can
do
,
shall
be
his
;
I
surrender
up
my self
,
and
ingage
my
soul
to
be
his
for
ever
,
my
Estate
,
Abilities
,
whatever
I
have
,
or
can
do
,
shall
be
his
:
Now
put
this
to
your
own
souls
,
you
hope
your
sins
are
pardoned
:
But
hath
God
brought
you
into
the
Bonds
of
the
Covenant
?
Hath
God
ingaged
himself
to
you
by
his
Word
,
to
be
your
God
?
and
on
the
other
side
,
Are
your
hearts
ingaged
to
him
by
the
strongest
Bonds
that
can
be
;
and
if
there
be
any
other
Bonds
that
are
stronger
to
tye
your
souls
to
God
;
Can
your
souls
say
,
the
Lord
knows
I
am
content
and
willing
to
be
ingaged
;
and
that
you
will
account
it
your
happiness
to
be
tyed
in
the
strongest
Bonds
that
can
be
?
if
it
be
so
with
thee
?
Now
peace
be
to
thy
soul
,
thy
sins
are
pardoned
:
as
on
the
one
side
,
God
hath
made
a
Covenant
with
thee
,
so
on
the
other
side
he
hath
brought
thee
to
be
in
Covenant
with
him
;
then
be
of
good
comfort
,
thy
sins
are
pardoned
.
Thirdly
,
Those
whose
sins
God
hath
pardoned
,
he
hath
translated
them
into
the
Kingdom
of
his
Son
;
the
Scriptures
express
these
things
divers
ways
,
and
they
have
a
diverse
consideration
in
them
:
Now
I
ground
this
note
out
of
Col.
1
,
13
,
14.
Who
hath
delivered
us
from
the
power
of
darkness
,
and
hath
translated
us
into
the
Kingdom
of
his
dear
Son
;
mark
what
follows
,
In
whom
we
have
Redemption
through
his
Blood
the
forgiveness
of
sins
;
forgiveness
of
sin
is
the
end
of
Gods
translating
of
us
into
the
Kingdom
of
his
dear
Son
,
in
giving
Redemption
through
his
Blood
,
even
the
forgiveness
of
sin
;
so
that
whosoever
God
hath
given
Redemption
to
through
the
Blood
of
Christ
,
even
the
forgiveness
of
sin
,
that
is
,
forgiveness
of
sin
being
the
special
part
of
the
Redemption
we
have
by
the
blood
of
Christ
,
such
an
one
is
translated
into
the
Kingdom
of
the
dear
Son
of
God
;
What
is
that
you
will
say
?
1.
This
notes
a
great
change
that
there
must
be
upon
those
that
are
pardoned
,
because
the
Scripture
expresses
it
thus
,
they
are
translated
into
another
Kingdom
,
a
Kingdom
of
the
Son
of
God
,
the
dear
Son
of
God
;
it
is
dear
mercy
of
God
that
translates
a
soul
into
the
Kingdom
of
his
dear
Son
;
it
seems
naturally
we
are
in
another
Kingdom
,
and
have
another
King
besides
the
Son
of
God
,
and
have
another
Soveraign
;
't
is
certain
we
are
so
naturally
,
we
are
under
the
power
of
Satan
,
and
in
his
Kingdom
;
but
now
when
God
comes
to
redeem
a
soul
,
and
grant
forgiveness
of
sin
,
he
translates
out
of
that
Kingdom
,
and
such
a
soul
refuses
to
be
a
subject
to
Satan
any
longer
,
or
a
servant
to
his
lust
any
longer
:
but
now
Christ
shall
be
my
King
,
the
Son
of
God
by
whom
I
expect
Reconciliation
,
he
shall
be
my
King
,
and
his
Laws
shall
rule
in
my
heart
,
and
his
Scepter
shall
sway
in
my
soul
;
now
no
more
shall
my
own
thoughts
,
counsels
,
opinions
,
will
,
and
affections
rule
me
,
but
Jesus
Christ
shall
be
set
up
upon
the
throne
of
my
soul
,
and
he
shall
be
my
King
;
I
before
was
led
(
a
poor
vile
ignorant
wretch
)
by
the
customs
of
others
,
and
example
of
others
,
and
what
they
required
of
me
by
their
laws
in
the
matters
of
his
worship
;
but
now
Christ
shall
be
my
King
,
I
will
expect
my
law
from
him
;
and
all
obedience
I
do
to
man
,
it
shall
be
in
order
to
this
Christ
my
King
;
this
is
a
translation
into
the
Kingdom
of
God
,
when
the
soul
feels
the
power
of
Christ
ruling
in
him
,
and
overswaying
him
,
and
the
soul
looks
up
to
Christ
for
its
protection
and
provision
,
and
desires
above
all
things
in
the
world
,
to
set
up
Jesus
Christ
as
his
King
in
all
the
ways
of
his
Government
,
both
in
his
own
heart
,
and
the
world
too
,
and
longs
to
hear
that
voyce
,
when
it
shall
be
said
,
The
Kingdoms
of
this
world
are
become
the
Kingdoms
of
our
Lord
and
Saviour
J●sus
Christ
,
and
he
shall
reign
for
ever
and
ever
:
Thus
those
that
have
redempt
on
through
the
blood
of
Christ
,
even
the
forgiveness
of
sins
,
they
are
translated
into
the
Kingdom
of
his
dear
Son
;
and
as
the
Scripture
speaks
,
They
have
the
Kingdom
of
God
within
them
;
that
is
an
expression
of
the
Holy
Ghost
in
the
Gospel
.
Now
this
you
are
to
examine
your
hearts
upon
;
What
of
the
Kingdom
of
Christ
you
have
within
you
?
Do
you
live
and
walk
as
one
that
hath
the
Kingdom
of
Christ
within
you
?
Is
Christ
as
King
and
Soveraign
over
your
thoughts
,
words
and
actions
?
And
do
you
look
to
him
for
the
law
of
your
thoughts
,
words
and
actions
,
and
walk
before
him
as
your
Soveraign
Lord
,
depending
on
him
to
know
his
will
continually
,
and
fear
and
honour
him
as
a
King
:
If
the
Kingdom
of
Christ
be
in
you
,
that
is
,
if
the
Gospel
have
an
effectual
work
upon
you
;
for
the
Gospel
in
the
power
of
it
is
ordinarily
exprest
by
the
Kingdom
of
Heaven
;
when
the
Word
comes
to
any
place
,
the
Kingdom
of
Heaven
is
said
to
come
;
it
would
take
up
a
great
deal
of
time
,
to
shew
wherein
the
Holy
Ghost
calls
the
Gospel
the
Kingdom
of
Heaven
;
but
it
is
called
the
Kingdom
of
Heaven
,
because
it
is
the
Kingdom
of
Christ
that
is
Lord
from
Heaven
,
and
Christ
rules
in
it
by
the
preaching
of
the
Gospel
:
But
now
,
though
it
be
the
Kingdom
of
Heaven
,
and
the
Kingly
power
of
Christ
be
in
the
preaching
of
the
Gospel
,
yet
this
does
not
prevail
upon
all
sorts
;
it
is
like
a
net
that
is
cast
into
the
Sea
,
the
meaning
of
it
seems
to
be
nothing
else
,
but
that
the
preaching
of
the
Gospel
among
a
multitude
of
People
,
is
like
a
net
cast
into
the
Sea
,
wherein
some
are
catcht
,
and
others
remain
worldly
,
filthy
,
and
good
for
nothing
,
that
is
the
meaning
of
the
Text
,
and
not
any
warrant
at
all
for
mixt
Communions
;
but
only
thus
;
where
the
Preaching
of
the
Gospel
is
,
there
are
some
fishes
good
and
worthy
to
be
received
,
and
others
that
are
to
be
cast
out
:
Now
,
as
there
is
an
external
Kingdom
,
so
there
is
an
internal
Kingdom
of
Christ
within
our
hearts
;
Jesus
Christ
himself
sets
up
his
Throne
in
the
hearts
of
every
man
and
woman
whose
sins
are
pardoned
,
that
is
a
certain
truth
;
and
this
day
in
the
Name
of
God
I
pronounce
unto
you
,
that
if
your
sin
be
pardoned
,
Jesus
Christ
hath
set
up
his
Throne
in
your
hearts
;
and
if
you
find
any
other
Throne
and
Lord
but
Christ
to
rule
you
,
know
from
God
that
your
souls
are
yet
in
the
gall
of
bitterness
and
the
bond
of
iniquity
,
and
your
sins
are
not
pardoned
;
but
that
soul
,
who
in
the
Preaching
of
the
Gospel
can
say
,
Blessed
be
God
I
have
felt
Christ
come
into
my
heart
,
and
prevailed
upon
me
;
and
now
Christs
Laws
are
the
Laws
I
desire
to
be
ruled
by
;
God
knows
I
know
but
little
of
them
,
but
I
will
labour
to
understand
them
better
;
therefore
I
come
this
day
,
that
I
might
know
more
of
the
Law
of
God
,
and
that
Jesus
Christ
might
rule
more
powerfully
in
me
than
ever
he
hath
done
;
if
this
be
wrought
in
thee
,
I
say
unto
thee
in
the
Name
of
Christ
,
be
of
good
comfort
,
thy
sins
are
pardoned
,
God
will
shew
good
unto
thee
when
this
world
is
ended
;
thou
art
one
that
Jesus
Christ
hath
brought
into
his
Kingdom
,
and
set
up
his
Throne
in
thy
heart
,
and
therefore
thou
may'st
be
assured
that
he
will
take
thee
at
last
into
his
everlasting
Kingdom
.
Fourthly
,
Where
God
forgives
,
he
gives
much
;
giving
follows
forgiving
;
God
never
forgives
any
,
but
he
gives
much
to
that
soul
whom
he
forgives
:
As
in
that
case
when
the
Apostles
preacht
the
Doctrine
of
forgiveness
and
pardon
of
sin
,
the
Holy
Ghost
fell
upon
them
;
so
certainly
,
where
the
Preaching
of
pardon
of
sin
hath
power
through
the
Ministry
of
the
Gospel
over
a
soul
;
God
gives
much
to
that
soul
;
and
there
are
three
things
especially
that
God
gives
presently
unto
the
soul
whom
he
pardons
,
which
have
all
been
mentioned
before
in
opening
the
blessedness
of
pardon
of
sin
;
and
therefore
I
will
but
mention
them
now
to
strengthen
this
note
of
tryal
.
1.
Hath
God
forgiven
thee
?
then
he
hath
given
his
Spirit
to
inlighten
thee
in
the
great
mysteries
of
Salvation
;
thou
pleadest
thou
art
ignorant
,
and
art
not
Book-learned
;
if
God
have
so
great
a
favour
for
thee
as
to
pardon
thy
sin
,
he
will
give
thee
understanding
in
the
mysteries
of
the
Gospel
,
Jer.
31.34
.
where
God
pardons
sin
,
they
shall
have
this
mercy
to
be
taught
of
him
.
2.
God
will
give
this
unto
thee
,
he
will
write
his
Law
in
thy
heart
;
that
is
,
he
will
work
in
thy
heart
a
sutable
frame
and
disposition
to
his
Law
;
that
thy
heart
and
the
Law
of
God
shall
be
like
two
copies
,
that
have
the
same
things
in
them
,
and
vary
not
one
title
from
one
another
;
there
shall
be
a
sutableness
between
thy
heart
and
the
Law
of
God
;
not
only
to
do
that
which
God
requires
,
because
I
must
do
it
;
but
because
I
find
it
sutable
to
the
new
nature
bestowed
on
me
:
he
will
write
his
Law
in
the
heart
;
and
therefore
I
pronounce
before
the
Lord
this
day
again
,
that
whosoever
has
his
sin
pardoned
,
and
his
iniquities
forgiven
,
that
God
hath
writ
his
Law
in
the
heart
of
that
man
or
woman
by
the
finger
of
his
own
Spirit
;
that
heart
of
thine
that
was
as
a
heart
of
stone
,
God
will
write
his
own
Law
thereon
,
as
he
did
on
the
Tables
that
Moses
broke
;
though
always
thou
hast
not
a
real
sight
of
it
,
yet
such
a
thing
is
there
,
and
is
a
comfortable
assurance
of
the
pardon
of
thy
sin
.
3.
God
gives
healing
mercies
to
cleanse
thee
from
thy
sin
,
Jer.
33.8
.
I
will
cleanse
them
from
their
iniquities
,
and
pardon
all
their
sins
;
cleansing
from
sin
and
pardon
of
sin
,
they
ever
go
together
;
if
God
pardon
thy
sin
,
he
cleanses
thee
from
sin
;
do
not
look
therefore
only
after
pardoning
mercy
,
but
likewise
after
cleansing
mercy
;
those
whom
God
hath
joyned
together
,
let
no
man
put
asunder
;
pardoning
and
cleansing
God
hath
put
together
:
God
may
bestow
other
mercies
,
as
health
,
strength
,
and
success
in
outward
things
without
pardon
;
but
never
cleansing
from
sin
without
pardon
of
it
:
and
therefore
if
thou
findest
thy
heart
cleansed
,
Peace
be
to
thy
soul
,
thy
sins
are
forgiven
.
Fifthly
,
Besides
these
,
those
whom
God
pardons
he
puts
a
glory
upon
them
;
there
is
a
glory
put
upon
all
pardoned
sinners
;
they
are
indeed
glorious
creatures
in
the
eyes
of
God
and
Angels
,
yea
,
and
there
is
a
glory
put
upon
them
that
the
Saints
of
God
are
able
to
see
;
perhaps
that
glory
is
not
seen
by
the
purblind
eye
of
the
world
that
are
in
darkness
;
but
those
that
have
their
eyes
in
their
heads
,
may
see
a
glory
put
upon
every
soul
that
is
pardoned
,
and
for
that
,
that
Text
is
clear
,
Rom.
8.30
.
Moreover
,
whom
he
did
predestinate
,
them
he
also
called
:
and
whom
he
called
,
them
he
also
justified
:
and
whom
he
justified
,
them
he
also
glorified
:
't
is
not
spoken
only
of
that
glory
the
Saints
shall
have
in
the
highest
Heavens
,
when
they
shall
be
in
glory
with
Christ
;
but
of
that
glory
God
puts
upon
the
soul
in
this
world
,
't
is
not
said
,
them
he
will
glorifie
;
but
them
he
hath
also
glorified
:
there
is
no
justified
soul
but
is
a
glorified
soul
,
this
is
a
certain
truth
in
Divinity
,
That
at
that
instant
any
soul
is
justified
,
at
that
instant
he
is
glorified
;
in
Jer.
33.9
.
there
is
an
expression
somewhat
like
unto
that
,
and
it
follows
upon
pardon
of
sin
;
And
it
shall
be
to
me
a
Name
of
joy
,
a
praise
,
and
an
honour
before
all
the
Nations
upon
Earth
,
&c.
that
is
,
I
will
put
glory
upon
them
,
and
so
they
shall
be
to
me
a
name
of
joy
,
a
praise
,
and
an
honour
before
all
the
Nations
in
the
world
:
you
will
say
,
How
is
that
?
What
is
the
glory
of
a
justified
soul
?
certainly
the
soul
that
is
justified
is
glorious
;
God
puts
a
glory
on
it
by
those
glorious
graces
of
his
Holy
Spirit
that
he
endows
the
soul
withal
;
there
is
no
justified
soul
but
hath
the
glorious
graces
of
the
Holy
Spirit
put
presently
upon
it
,
and
so
't
is
beautiful
and
glorious
,
yea
the
only
glorious
object
that
the
Lord
Jesus
Christ
delights
in
in
all
the
world
:
take
the
poorest
soul
in
the
world
,
God
putting
his
Image
upon
it
,
there
is
a
greater
glory
and
lustre
on
that
soul
than
is
on
all
the
Heavens
and
the
Earth
besides
;
take
all
other
creatures
in
their
greatest
glory
,
and
God
sees
not
so
much
glory
on
them
as
on
any
one
soul
whom
he
hath
justified
;
for
so
it
is
,
Holiness
and
the
graces
of
Gods
Spirit
are
called
the
glory
of
God
himself
,
Rom.
3.23
,
24.
For
we
have
all
sinned
and
come
short
of
the
glory
of
God
;
What
is
it
to
be
deprived
of
the
glory
of
God
,
but
the
loss
of
that
Image
of
God
that
man
was
made
in
:
but
when
a
man
is
justified
,
that
glory
of
God
is
put
upon
him
a
fresh
,
upon
his
heart
,
his
understanding
,
his
will
and
affections
,
and
that
makes
the
Lord
to
delight
to
dwell
with
thee
,
converse
and
have
Communion
with
thee
,
because
of
that
glory
that
he
hath
put
upon
thee
;
so
there
is
a
glory
also
in
the
life
and
conversation
;
for
on
every
soul
that
God
justifies
,
there
comes
presently
a
new
lustre
upon
their
life
and
conversation
:
All
those
that
have
lived
in
horrible
wickedness
and
base
courses
;
now
when
they
are
changed
,
and
they
manifest
the
graces
of
the
Spirit
of
God
shining
in
their
conversation
through
the
whole
course
of
their
lives
,
in
meekness
,
patience
,
humility
,
heavenly-mindedness
,
and
the
like
;
there
is
a
lustre
on
their
conversations
,
to
those
that
are
able
to
judge
of
it
,
they
see
it
;
and
the
world
many
times
is
dazled
with
it
,
they
see
a
glory
on
them
,
and
are
convinc't
,
that
certainly
there
is
a
work
of
God
upon
these
men
;
and
in
their
good
moods
they
are
wishing
to
die
their
deaths
,
and
that
their
ends
might
be
like
theirs
:
the
poorest
servant
,
or
child
in
a
family
,
that
was
vile
before
,
yet
being
justified
,
there
is
a
lustre
in
their
conversations
that
convinces
Parents
and
Governours
,
and
makes
them
see
an
apparent
difference
between
what
they
are
now
,
and
what
they
were
before
;
though
they
contemn
it
,
yet
they
know
that
God
will
own
that
difference
that
he
has
made
to
be
his
own
glory
,
and
will
declare
it
one
day
that
this
was
the
thing
that
was
glorious
in
his
eyes
:
And
therefore
now
would
you
know
whether
you
are
justified
;
Are
you
glorified
?
What
glory
of
God
is
come
into
your
hearts
,
and
appears
in
your
lives
and
conversations
?
Can
you
say
,
my
life
is
so
,
though
I
have
many
weaknesses
,
yet
I
hope
something
of
the
glory
of
God
appears
in
me
?
for
so
it
must
be
;
there
is
no
soul
God
justifies
,
but
God
inables
him
to
live
so
,
as
the
glory
of
God
shines
in
the
conversation
of
such
a
one
:
Now
if
these
things
be
so
,
what
cause
have
you
to
fear
,
you
are
not
a
justified
person
?
but
for
the
present
,
many
times
it
doth
not
appear
;
for
most
of
you
darken
the
glory
of
God
in
your
lives
:
you
that
are
justified
should
shew
it
forth
more
in
your
conversation
among
all
with
whom
you
have
to
do
,
and
then
what
a
beauty
and
Evidence
of
your
Justification
would
it
be
unto
you
.
Sixthly
,
Those
whom
God
pardons
,
he
makes
them
know
what
pardon
means
;
thou
hopest
thy
sins
are
pardoned
;
Dost
thou
understand
,
and
know
what
hath
been
said
about
it
?
certainly
those
whom
God
pardons
,
he
causes
admiring
thoughts
in
the
soul
of
the
excellency
of
this
blessedness
of
the
pardon
of
sin
;
the
soul
is
taken
with
the
admiration
of
three
things
.
First
,
It
admires
at
the
freeness
and
the
riches
of
Gods
grace
.
Secondly
,
At
the
price
that
was
paid
for
pardon
.
Thirdly
,
It
admires
at
the
wonderful
good
it
is
brought
into
,
and
that
which
the
soul
receives
by
this
blessedness
of
the
pardon
of
sin
;
other
things
God
may
bestow
on
men
and
women
,
and
they
know
not
the
worth
of
them
,
and
do
not
mind
God
in
them
;
but
when
God
bestows
pardon
of
sin
,
he
makes
the
soul
have
admiring
thoughts
of
it
,
and
to
know
what
it
is
,
Jer.
33.9
.
And
it
shall
be
to
me
a
Name
of
joy
,
a
praise
,
and
honour
,
and
they
shall
fear
and
tremble
,
for
all
the
goodness
and
prosperity
that
I
procure
unto
it
;
certainly
if
others
shall
do
it
,
much
more
themselves
;
those
whom
God
pardons
he
bestows
such
mercies
upon
,
as
that
the
soul
shall
even
stand
amazed
with
a
trembling
heart
and
an
amazed
spirit
,
to
behold
all
the
goodness
that
the
Lord
shews
to
it
:
Now
,
have
your
hearts
been
taken
with
it
?
you
may
know
much
of
your
Evidences
if
your
hearts
have
been
taken
with
admiring
thoughts
of
it
;
for
certainly
when
God
pardons
sin
,
he
doth
it
to
magnifie
his
grace
,
and
set
out
to
Men
and
Angels
in
the
infiniteness
of
it
,
what
his
grace
can
do
to
poor
souls
;
if
this
be
Gods
end
,
as
certainly
it
is
,
then
it
must
needs
be
that
those
whom
God
pardons
,
he
gives
such
grace
as
shall
cause
the
soul
that
it
shall
have
admiring
thoughts
of
it
;
Has
thy
soul
seen
so
much
of
the
grace
of
God
,
that
it
admires
at
the
greatness
and
goodness
of
it
?
be
of
good
comfort
,
thy
sins
are
pardoned
.
Seventhly
,
The
more
assurance
God
gives
of
pardon
,
the
more
the
heart
melts
before
God
in
mourning
for
the
sins
that
God
has
pardoned
,
according
to
the
manifestation
of
Gods
mercy
in
pardoning
,
so
doth
the
soul
by
the
work
of
Gods
grace
melt
in
holy
mourning
,
even
for
those
sins
that
God
has
pardoned
:
many
think
they
must
mourn
for
sin
to
get
pardon
,
but
when
they
are
pardoned
,
Why
should
they
mourn
then
?
I
have
spoken
to
that
before
,
that
many
mourn
to
get
pardon
;
but
I
say
,
they
mourn
,
because
they
are
pardoned
:
I
manifest
it
thus
,
in
this
evidence
I
give
of
pardon
of
sin
;
that
according
to
the
degree
of
knowledge
the
soul
hath
of
pardon
of
sin
,
the
heart
melts
before
God
for
all
sins
that
are
pardoned
,
the
51.
Psal.
is
exceeding
remarkable
,
David
laments
his
sin
exceeding
bitterly
,
but
mark
the
Title
of
that
Psalm
,
To
the
chief
Musitian
,
a
Psalm
of
David
,
when
Nathan
the
Prophet
came
unto
him
;
after
he
had
gone
in
to
Bathsheba
:
Now
would
you
know
what
Nathan
did
when
he
came
unto
David
,
you
shall
find
if
you
read
the
story
of
David's
Adultery
and
Murther
,
2
Sam.
12.
Chap.
it
was
to
bring
the
news
unto
David
of
the
pardon
of
his
sin
;
first
Nathan
convinces
him
of
his
sin
,
that
he
should
do
it
before
Israel
,
and
before
the
Sun
,
and
having
convinc't
him
,
he
says
further
,
the
Lord
hath
put
away
thy
sin
:
Now
a
secure
heart
might
go
away
,
and
say
,
all
is
well
,
I
shall
not
dye
,
God
hath
pardoned
my
sin
,
I
need
not
be
troubled
any
more
about
that
matter
:
But
mark
the
Psalmist
how
he
cries
out
to
God
,
Have
mercy
O
Lord
upon
me
,
and
blot
out
all
my
transgressions
,
wash
me
,
purge
me
;
and
then
he
prays
for
restoring
mercies
for
his
broken
bones
,
and
then
cries
out
for
further
assurance
;
the
very
grace
of
God
that
Nathan
brought
to
him
of
the
pardon
of
his
sin
,
that
very
grace
of
God
did
melt
and
break
his
heart
so
much
the
more
;
after
God
had
sent
to
him
the
pardon
of
his
sin
,
he
mourned
more
than
ever
before
;
we
never
read
that
David
was
so
much
troubled
for
his
sin
as
in
this
51.
Psal.
that
was
after
Nathan
,
had
come
unto
him
:
Now
if
you
find
that
at
that
time
when
God
is
pleas'd
to
come
unto
you
in
the
Ministry
of
the
Word
,
or
in
private
to
declare
unto
you
the
pardon
of
your
sin
,
and
to
give
you
the
comfortable
Evidence
of
it
,
that
then
your
hearts
are
most
devoted
to
mourn
for
them
,
and
to
melt
before
God
,
Be
of
good
comfort
,
thy
sins
are
pardoned
.
Eightly
,
Another
note
is
this
,
that
according
to
the
degree
of
pardon
of
sin
,
so
all
other
graces
grow
;
the
knowledge
and
assurance
of
Gods
love
in
Christ
in
the
pardon
of
sin
,
it
causes
all
other
graces
to
grow
proportionably
,
as
you
have
it
in
Ephes.
3.19
.
about
the
knowledge
of
the
love
of
God
in
Christ
;
mark
the
connection
,
he
desires
That
they
might
comprehend
with
all
Saints
what
is
the
height
,
and
depth
,
&c.
and
to
know
the
love
of
Christ
which
passeth
knowledge
,
and
be
filled
with
all
the
fulness
of
God
;
What
is
the
love
of
Christ
?
the
love
of
Christ
is
the
procuring
cause
of
the
forgiveness
of
sin
be-before
God
the
Father
;
and
when
you
know
this
,
this
will
fill
you
with
all
the
fulness
of
God
:
Mark
,
first
It
brings
God
in
to
the
soul
;
And
secondly
,
Fills
the
soul
with
God
;
And
thirdly
,
Fills
the
soul
with
the
fulness
of
God
;
And
fourthly
,
Fills
the
soul
with
all
the
fulness
of
God
;
when
you
come
to
know
the
love
of
God
in
Christ
,
if
any
thing
in
the
world
will
fill
the
soul
with
all
the
fulness
of
God
,
this
will
:
many
will
say
,
they
hope
their
sins
are
pardoned
;
Do
you
so
?
then
you
know
the
love
of
God
in
Christ
;
for
this
is
a
special
work
of
the
love
of
God
in
Christ
;
to
pardon
sin
;
now
the
Apostel
says
,
when
you
come
to
know
this
,
you
come
to
be
filled
with
all
the
fulness
of
God
;
What
is
the
fulness
of
God
?
as
faith
increases
with
the
rest
of
the
graces
,
so
you
grow
fuller
and
fuller
in
Gods
fulness
;
and
so
you
grow
more
into
a
fuller
assurance
of
pardon
of
sin
:
now
the
soul
can
say
,
as
I
find
more
assurance
of
the
love
of
God
in
his
Son
,
so
I
find
my
soul
more
filled
with
this
grace
of
the
fulness
of
God
Alas
,
when
I
was
under
the
Law
,
God
and
I
were
strangers
,
I
felt
little
of
God
in
me
;
but
now
I
begin
to
know
the
love
of
God
in
the
Gospel
,
I
begin
to
have
my
soul
filled
with
fulness
of
God
,
not
with
chaff
and
dross
and
filthy
things
,
which
heretofore
my
thoughts
,
will
,
and
affections
were
filled
withal
;
but
now
't
is
otherwise
with
me
,
my
soul
is
now
filled
with
all
the
fulness
of
God
;
certainly
that
soul
that
can
say
thus
,
may
well
go
a
way
with
that
word
of
Christ
spoken
to
the
woman
,
Luk
,
7.50
.
Go
in
peace
,
thy
faith
hath
saved
thee
,
Rom.
5.1
.
The
Apostle
speaks
of
pardon
of
sin
,
being
justified
by
Faith
,
we
have
peace
with
God
;
that
is
,
God
revealing
justification
by
Faith
in
Christ
:
it
brings
peace
with
it
;
and
,
by
whom
we
have
access
,
and
rejoyce
in
hope
of
the
glory
of
God
;
and
not
only
so
,
but
we
glory
in
tribulation
,
knowing
that
,
&c.
What
knowledge
is
this
?
It
's
this
,
that
we
are
justified
by
Faith
and
so
come
to
have
peace
with
God
;
How
does
this
cause
the
heart
to
be
inlarged
?
we
rejoyce
in
the
hope
of
the
glory
of
God
,
and
not
only
so
,
but
we
are
strengthened
and
can
glory
in
tribulation
;
our
hearts
grow
up
to
that
strength
,
that
whatsoever
tribulations
we
meet
withal
,
we
are
able
to
bear
them
with
patience
,
and
not
only
so
,
but
to
glory
in
them
,
we
not
only
grow
up
to
bear
that
which
many
cannot
,
but
to
rejoyce
in
them
,
that
is
more
,
and
then
to
glory
is
above
rejoycing
:
Now
,
Do
you
find
that
the
assurance
that
you
have
of
the
love
of
God
,
brings
strength
in
to
your
soul
,
to
inable
you
to
rejoyce
in
hope
of
the
glory
to
come
?
as
if
the
Apostle
had
said
,
let
what
will
become
of
us
for
the
present
,
what
though
the
world
scorn
us
,
hate
,
persecute
us
,
yet
we
rejoyce
in
hope
of
the
glory
that
is
to
come
;
and
this
makes
us
glory
in
tribulation
;
knowing
,
that
tribulation
,
works
patience
;
patience
,
experience
;
and
experience
,
hope
:
Here
's
a
working
of
several
graces
together
,
and
this
may
help
many
a
poor
soul
;
O
says
the
soul
at
such
a
time
,
I
had
a
great
deal
of
assurance
of
pardon
of
sin
,
and
much
joy
thereupon
;
But
have
not
Hypocrites
joy
?
yes
certainly
,
a
Hypocrite
may
have
wonderful
ravishments
of
spirit
,
and
flashes
of
pardon
of
sin
,
but
yet
there
is
somewhat
wanting
in
other
graces
;
but
how
shall
I
know
that
my
assurance
of
pardon
of
sin
is
right
?
thus
,
according
to
the
degree
you
have
of
assurance
of
pardon
,
you
have
an
answerable
degree
in
the
growth
of
other
graces
,
as
Humility
,
Patience
,
Heavenly-mindedness
,
Self-denyal
,
and
the
rest
,
according
as
your
faith
grows
,
so
you
have
a
proportionable
growth
in
all
other
graces
;
faith
is
as
the
root
,
and
the
more
sap
there
is
in
the
root
,
the
more
will
the
branches
grow
:
those
people
that
are
so
full
of
assurance
,
and
never
doubted
,
as
they
say
;
but
as
for
other
graces
they
are
empty
,
as
the
Fear
of
God
,
Meekness
,
Patience
,
Self-denyal
,
Heavenly-mindedness
and
the
like
;
certainly
,
if
thy
faith
be
so
high
,
and
thy
other
graces
so
low
,
thou
hast
much
cause
to
fear
thy
faith
is
not
right
,
't
is
not
the
faith
of
Gods
Elect
,
as
the
Scripture
speaks
,
it
is
not
pretious
faith
;
for
according
to
the
degree
you
have
of
that
,
all
other
graces
will
grow
;
you
hope
that
your
sins
are
pardoned
,
How
come
you
by
it
?
the
soul
that
hath
true
pardon
of
sin
,
hath
fetch
't
it
from
Heaven
in
a
right
way
,
in
Gods
own
way
;
How
is
that
?
it
is
on
this
wi●e
;
the
soul
that
sees
it self
lost
and
undone
through
the
guilt
of
sin
,
God
revealing
his
infinite
riches
of
grace
in
the
Gospel
,
such
a
soul
seeing
God
on
his
Throne
,
holding
out
his
Son
,
God-Man
as
Mediator
to
make
an
attonement
,
it
by
a
mighty
work
of
faith
,
closes
with
that
glorious
way
of
Reconciliation
by
the
Son
,
that
it
sees
God
the
Father
tender
to
him
,
and
so
fetches
grace
out
of
the
Treasury
of
Gods
bounty
,
in
the
way
of
the
Gospel
,
in
an
Evangelical
way
that
was
before
opened
.
Examine
now
,
Have
you
fetcht
out
your
pardon
through
the
way
of
the
Gospel
,
that
the
soul
by
a
mighty
act
of
faith
hath
been
willing
to
venture
its
self
and
its
eternal
station
on
the
Son
of
God
?
Have
you
look't
on
Christ
as
a
mighty
Mediator
,
as
one
able
to
save
you
?
then
you
have
acted
faith
in
a
Gospel
way
,
and
your
sins
are
pardoned
:
Again
,
Are
you
pardoned
?
then
you
are
sealed
,
that
you
heard
likewise
of
;
there
is
the
Broad
Seal
of
Heaven
that
stamps
the
Image
of
God
upon
the
soul
,
as
the
Image
of
the
King
is
on
the
Seal
of
the
Kingdom
;
so
the
Image
of
God
,
the
Broad
Seal
of
Heaven
is
stampt
upon
the
soul
,
which
I
mention
that
you
may
make
use
of
it
in
examination
.
Ninthly
,
Whomsoever
God
pardons
,
there
will
be
an
answerable
work
in
thy
soul
unto
the
work
of
God
in
justifying
thee
;
as
in
Election
and
Vocation
,
so
in
Justification
;
How
is
that
?
thus
,
that
as
God
notwithstanding
all
thy
sin
,
accepts
of
thee
to
his
grace
and
love
;
so
notwithstanding
all
the
trouble
and
afflictions
that
are
in
Gods
ways
,
thou
wilt
accept
of
God
and
his
ways
;
he
accepts
of
thy
soul
notwithstanding
thy
sin
,
thou
wilt
accept
of
him
and
his
wayes
notwithstanding
all
evils
and
afflictions
that
accompany
company
them
;
there
are
woful
evils
of
sin
that
accompany
thy
soul
,
yet
God
will
accept
of
thee
;
so
there
are
great
evils
in
the
ways
of
God
,
Afflictions
that
accompany
them
,
yet
thou
wilt
accept
of
them
and
think
it
reasonable
:
What
,
shall
God
accept
of
my
soul
,
notwithstanding
all
the
evil
of
sin
;
and
shall
not
I
accept
of
Gods
ways
,
notwithstanding
all
the
evil
of
affliction
and
trouble
?
certainly
,
the
soul
that
is
pardoned
,
cannot
but
answer
God
so
far
as
this
;
Will
God
justifie
me
notwithstanding
my
sin
?
I
will
justifie
God
,
notwithstanding
any
trouble
,
affliction
,
difficulty
,
or
sufferings
that
may
befal
me
in
his
ways
,
and
I
will
justifie
the
ways
of
God
;
this
is
both
an
Evidence
and
a
duty
;
God
justifies
our
souls
though
they
be
very
sinful
;
we
have
cause
to
justifie
Gods
ways
,
though
they
be
very
troublesom
;
if
thou
dost
not
so
,
thou
art
none
of
Gods
child
;
for
wisdom
is
justified
of
her
Children
:
thou
hopest
thy
sins
are
pardoned
,
and
that
God
will
justifie
thee
;
and
wilt
not
thou
justifie
him
?
Does
not
thy
sin
hinder
Gods
grace
to
thee
;
and
shall
trouble
and
affliction
hinder
thy
glorifying
God
?
O
man
!
thou
hast
too
vile
a
heart
,
and
too
base
a
spirit
,
to
be
one
of
those
that
God
hath
pardoned
;
if
thou
wert
a
child
of
Wisdom
,
and
one
whom
God
hath
pardoned
,
as
God
hath
justified
thee
,
so
thou
wilt
justifie
God
:
This
note
may
meet
with
those
that
in
company
hear
Ministers
and
the
ways
of
God
cryed
out
against
,
and
yet
have
not
a
word
to
speak
to
justifie
God
,
perhaps
Gentlemen
and
others
spake
ill
of
Gods
ways
,
and
thou
standest
speaking
,
and
hast
not
a
word
to
say
for
God
and
his
ways
;
Dost
thou
think
God
hath
justified
thee
,
and
dost
thou
hear
God
and
his
People
,
and
his
Word
reproached
,
and
thou
hast
not
a
heart
to
justifie
God
?
Tenthly
and
lastly
,
Those
whom
God
pardons
and
forgives
,
he
puts
in
them
a
merciful
frame
of
heart
to
forgive
others
;
and
that
upon
Divine
grounds
:
there
is
a
kind
of
natural
forgiveness
:
many
will
forgive
,
but
it
is
as
a
Heathen
forgives
another
;
and
it
is
a
shame
for
many
that
profess
themselves
Christians
,
that
they
do
not
go
so
far
;
but
you
must
forgive
in
a
spiritual
way
,
for
that
is
the
way
that
accompanies
padon
of
sin
,
to
forgive
,
because
I
have
had
more
forgiven
;
such
a
one
hath
offended
me
;
but
how
much
more
have
I
offended
the
Lord
;
and
if
the
Lord
forgive
me
,
ought
not
I
to
forgive
him
?
you
know
in
the
Gospel
he
that
had
so
many
Talents
forgiven
him
,
and
afterwards
went
and
took
his
Brother
by
the
throat
,
how
ill
the
Lord
took
it
,
that
having
forgiven
him
so
much
,
he
should
exact
of
his
Brother
the
utmost
farthing
;
Hath
God
forgiven
thee
thy
sin
,
which
had
he
not
,
it
would
have
everlastingly
chained
thee
in
torments
,
and
wilt
not
thou
forgive
?
for
as
it
is
an
Evidence
,
so
it
is
a
duty
and
a
part
of
Prayer
in
that
divine
Directory
called
the
Lords
Prayer
,
Matth.
6.
Forgive
us
as
we
forgive
;
and
in
another
place
it
runs
thus
,
forgive
,
for
we
forgive
;
therefore
thou
can'st
have
no
Evidence
that
God
hath
forgiven
thy
iniquities
and
pardoned
thy
trespasses
,
except
others
be
in
thy
thoughts
forgiven
too
:
I
might
have
given
divers
Scriptures
,
but
I
mention
it
as
a
duty
,
that
you
that
have
any
knowledg
of
your
sin
pardoned
,
would
make
this
as
a
ground
to
forgive
your
Brethren
;
say
,
Alas
poor
wretch
,
hath
God
forgiven
me
;
was
there
ever
such
a
distance
between
my
brother
and
me
,
as
there
was
between
God
and
me
;
and
hath
God
forgiven
,
and
shall
not
I
forgive
my
brother
?
It
is
impossible
a
soul
should
be
made
acquainted
with
the
rich
mercy
of
God
in
forgiveness
of
sin
,
and
have
not
a
meek
spirit
to
forgive
his
brother
:
Nothing
can
take
away
the
rugged
sowrness
and
rigidness
of
one
man
towards
another
,
but
the
Oyl
of
Gods
grace
in
pardoning
of
sin
;
and
that
coming
once
into
the
soul
,
makes
the
soul
to
be
of
a
sweet
,
mild
,
gentle
,
kind
and
tender
frame
:
Observe
this
,
you
that
have
rugged
natures
,
you
say
it
is
nature
,
and
you
cannot
help
it
,
if
any
thing
change
it
,
it
is
the
mercy
of
God
in
pardoning
thy
sin
;
is
there
not
so
much
in
the
grace
of
God
in
pardoning
thy
sin
,
as
to
change
that
rugged
nature
of
thine
?
certainly
there
is
:
else
thou
hast
little
hope
that
thy
sin
is
pardoned
;
therefore
if
God
have
pardoned
thee
,
thou
must
go
and
do
so
likewise
.
I
am
perswaded
many
of
you
hope
't
and
longed
for
this
[
](A30582-e15080-b)*
*
Note
the
signs
were
given
forth
in
one
Sermon
.
Sermon
,
and
I
desired
to
be
the
larger
,
because
I
would
lay
the
Evidences
full
before
you
;
here
you
have
had
the
blessed
man
and
woman
described
unto
you
,
but
there
is
but
few
of
them
,
few
can
go
away
and
say
,
as
we
have
heard
,
so
it
is
:
But
I
hope
divers
of
you
can
,
it
was
for
you
that
it
was
preached
and
sent
from
Heaven
that
you
should
feed
upon
it
,
and
't
is
as
needful
as
the
bread
you
eat
.
But
there
is
one
thing
more
,
that
is
very
meet
to
annex
to
all
that
hath
been
said
for
;
without
that
,
I
am
afraid
there
are
many
to
whom
the
consolation
of
this
Text
and
Point
belongs
to
,
will
go
away
with
little
comfort
,
because
they
know
not
how
to
apply
them
;
and
that
is
to
give
some
rules
how
to
make
use
of
these
signs
,
and
be
able
to
apply
them
;
and
by
the
same
rules
you
may
come
to
know
any
other
notes
of
Trial
concerning
your
spiritual
Estate
,
and
to
make
use
of
them
in
any
other
particular
whatsoever
.
CHAP.
XVIII
.
Of
the
Rules
how
to
apply
the
Evidences
of
Pardon
of
Sin
.
IT
is
a
matter
of
great
concernment
to
us
,
to
try
whether
our
sins
are
forgiven
;
for
in
times
of
danger
our
hearts
are
ready
to
sink
;
but
the
Evidence
of
this
,
that
our
sins
are
forgiven
will
hold
up
our
hearts
in
the
midst
of
the
greatest
dangers
whatsoever
;
if
Heaven
and
Earth
should
meet
together
,
if
I
have
assurance
of
this
,
for
so
it
follows
after
David
had
pronounc't
him
blessed
whose
sins
were
forgiven
,
Vers.
6.
Surely
in
the
floods
of
great
waters
they
shall
not
come
nigh
unto
him
;
there
may
be
floods
of
great
waters
:
but
he
that
hath
his
sins
forgiven
,
God
shall
preserve
him
and
compass
him
about
with
songs
of
deliverance
;
but
they
that
have
their
sins
compass
them
about
,
shall
have
horrour
and
terrour
to
compass
them
about
;
but
says
David
,
having
assurance
his
sins
were
pardoned
,
Thou
art
my
hiding
place
,
and
thou
shalt
compass
me
about
;
therefore
if
your
hearts
close
with
those
Evidences
given
,
you
may
have
comfort
in
the
great
water-floods
,
God
will
be
a
hiding
place
unto
you
;
it
concerns
very
much
to
labour
to
put
this
out
of
doubt
,
and
not
to
put
it
off
to
a
sick-bed
,
or
death-bed
time
of
examination
;
but
now
to
those
Evidences
there
is
another
thing
,
which
is
of
great
concernment
in
this
Point
,
and
that
is
to
give
some
rules
how
to
make
use
of
those
or
all
other
Evidences
that
shall
be
given
at
any
time
for
tryal
of
any
:
Especially
for
the
tryal
of
our
states
in
point
of
Justification
or
Sanctification
,
but
they
will
be
helpful
to
the
use
of
any
other
Evidences
whatsoever
.
First
is
this
(
that
you
may
be
able
to
apply
those
rules
of
Trial
and
Evidences
given
)
though
you
cannot
find
them
all
,
yet
if
you
find
but
any
one
of
them
,
you
may
receive
comfort
from
that
,
though
you
feel
not
the
rest
;
you
may
be
assured
that
the
rest
are
there
:
Many
a
soul
,
many
times
hears
Evidences
of
the
happy
condition
in
point
of
pardon
of
sin
;
and
it
may
be
,
there
is
one
,
two
,
or
three
,
that
they
can
catch
hold
on
;
but
there
are
some
others
they
cannot
take
hold
of
them
:
if
thou
findest
but
one
of
them
in
thy
heart
,
though
thou
can'st
not
feel
or
see
the
other
,
yet
God
doth
see
the
other
to
be
there
within
,
though
they
be
not
made
so
sensible
to
you
;
and
therefore
soul
take
hold
of
that
which
you
can
see
or
feel
,
and
be
assured
the
other
are
there
,
though
they
are
not
seen
;
if
thou
can'st
take
hold
of
one
linck
of
a
chain
,
and
all
the
other
be
fastened
to
it
,
thou
may'st
be
able
to
draw
the
whole
chain
unto
thee
;
for
by
taking
hold
of
one
link
thou
takest
hold
of
the
whole
,
though
thou
touchest
not
the
other
;
so
in
the
work
of
Gods
graces
,
they
are
as
a
link
united
to
one
another
,
and
if
you
can
lay
hold
of
one
link
you
may
be
assured
of
the
other
,
although
you
see
them
not
;
it
is
with
many
in
this
point
as
it
is
with
some
ignorant
man
,
the
Physitian
tells
him
,
he
must
take
such
a
thing
that
must
have
these
and
these
ingredients
in
it
;
and
when
the
Apothecary
has
mingled
all
,
it
may
be
but
one
of
these
things
can
be
seen
in
the
colour
and
outward
appearance
;
perhaps
some
one
syrup
may
take
up
all
the
colour
in
the
outward
part
;
and
when
it
is
brought
to
him
,
says
he
,
I
must
have
so
many
Ingredients
in
it
,
and
I
see
but
one
;
I
,
but
though
you
see
but
one
,
yet
there
may
be
the
efficacy
of
all
in
it
,
though
but
one
give
the
colour
;
so
it
is
with
the
graces
of
Gods
Spirit
,
though
at
the
present
some
one
appears
,
yet
there
may
be
the
efficacy
and
power
of
them
all
in
the
soul
,
though
there
appear
but
one
;
perhaps
it
is
in
this
case
,
as
among
many
ingredients
you
can
see
and
tast
but
one
,
yet
there
may
be
the
power
of
twenty
there
,
though
neither
seen
nor
tasted
;
so
it
is
with
the
work
of
God
in
the
soul
,
sometimes
it
may
be
,
that
there
is
but
one
grace
to
be
seen
,
tasted
,
or
felt
,
and
yet
where
that
one
is
,
there
are
all
the
other
;
so
that
,
that
is
one
rule
,
when
you
look
for
Evidences
and
Signs
,
if
you
can
find
but
one
in
your
souls
,
all
are
there
;
as
it
is
in
sin
,
where
one
sin
hath
Dominion
over
the
soul
,
though
the
others
be
not
seen
,
yet
we
are
to
know
,
that
other
sins
have
dominion
over
the
soul
too
;
though
some
men
live
under
the
slavery
of
one
sin
more
than
another
,
as
one
man
under
the
power
of
Covetousness
,
another
under
the
power
of
Ambition
,
or
any
other
sin
;
this
man
may
be
thought
to
be
under
the
power
of
but
one
sin
,
but
the
truth
is
,
he
is
a
slave
to
all
sin
,
every
natural
man
that
is
out
of
Christ
,
is
under
the
power
of
every
sin
,
he
is
a
slave
to
the
Devil
in
every
sin
;
but
by
reason
of
the
constitution
of
his
body
,
and
for
some
outward
respects
,
he
may
refrain
from
some
particular
sins
that
do
not
so
well
suit
with
him
,
whereas
if
it
would
serve
for
his
own
ends
and
purposes
,
he
could
as
well
commit
any
sin
as
that
one
;
this
is
a
certain
truth
,
Whosoever
makes
not
Conscience
of
every
sin
,
he
makes
Conscience
of
none
;
though
he
refrain
from
the
practice
of
some
others
,
it
is
not
out
of
Conscience
,
but
for
by-ends
;
therefore
he
that
is
under
the
power
of
one
sin
,
is
under
the
power
of
every
sin
:
Many
think
all
men
are
sinners
,
and
for
their
parts
they
have
but
a
few
;
such
a
sin
I
cannot
leave
,
but
I
am
free
from
all
others
;
Dost
thou
keep
from
all
sin
but
one
?
God
will
find
thee
under
the
power
of
every
sin
,
and
God
will
charge
thee
at
the
Tribunal
as
under
the
power
of
all
sin
;
so
now
on
the
contrary
,
Gods
people
are
mightily
troubled
that
they
cannot
find
the
work
of
Gods
graces
in
all
of
them
;
such
an
one
they
find
,
but
they
want
it
in
another
,
because
it
is
not
so
evidently
stirring
as
the
other
;
but
as
the
truth
is
certain
on
one
side
,
of
the
wicked
;
so
it
's
true
on
the
other
side
of
the
godly
;
that
where
there
is
one
sin
there
is
every
sin
;
so
where
there
is
one
grace
,
there
is
all
grace
;
there
is
the
power
of
godliness
in
every
grace
where
there
's
one
grace
;
that
is
the
first
rule
to
help
us
in
making
use
of
the
Evidences
before
given
.
The
Second
rule
is
this
,
When
ever
we
have
found
any
one
Evidence
,
upon
serious
examination
,
in
the
presence
of
God
,
and
now
it
appears
not
positively
to
the
contrary
at
the
present
,
but
thou
art
meerly
dubious
of
those
things
that
heretofore
thou
hast
felt
,
because
thou
dost
not
feel
them
now
,
in
this
case
we
may
and
should
have
recourse
to
what
God
has
wrought
heretofore
,
and
build
upon
the
former
workings
of
Gods
Spirit
upon
us
;
true
it
is
,
when
we
come
to
give
Evidences
in
our
Ministry
of
those
that
have
grace
,
we
may
meet
at
such
a
time
with
them
as
that
they
have
sense
of
nothing
,
and
in
such
a
condition
as
that
they
are
not
able
to
know
their
own
hearts
,
nor
feel
any
workings
upon
them
:
Now
,
if
it
be
meerly
from
want
of
sense
,
and
that
the
contrary
positive
evil
appear
not
,
but
only
the
want
of
feeling
of
what
thou
had'st
and
felt
heretofore
;
thou
art
to
have
recourse
to
the
days
of
old
,
as
David
often
speaks
that
he
would
remember
the
days
of
old
;
it
may
be
you
will
say
,
some
Hypocrites
have
thought
they
have
been
in
this
condition
,
they
have
had
many
slashes
,
and
yet
they
have
proved
naught
,
how
can
we
have
recourse
to
what
was
before
when
God
did
work
upon
me
,
I
can
indeed
remember
when
God
did
draw
my
heart
,
and
then
I
thought
I
could
have
closed
with
any
Evidence
out
of
the
Word
,
I
felt
such
workings
in
my
heart
,
but
I
might
do
all
that
and
yet
all
be
but
in
hypocrisie
.
I
answer
,
that
certainly
the
bare
want
of
sense
is
not
ground
enough
for
me
to
think
that
all
was
in
hypocrisie
;
for
this
,
consider
,
if
I
groan
under
it
as
under
an
affliction
,
and
would
fain
feel
those
former
manifestations
I
had
formerly
,
and
that
I
can
take
little
comfort
in
my
present
case
,
and
that
my
soul
is
continually
longing
and
panting
after
the
workings
of
Gods
grace
that
I
heretofore
had
;
if
this
be
so
,
and
that
there
is
nothing
to
the
contrary
,
thou
fallest
not
off
to
sin
,
or
to
the
world
to
satisfie
thy
soul
in
sinful
ways
,
and
that
thy
heart
is
yet
panting
after
God
;
if
it
be
thus
with
thee
,
thou
may'st
take
the
comfort
of
what
thou
had'st
before
,
and
feed
upon
it
as
Provision
laid
up
before
hand
for
thy
soul
,
as
if
thou
had'st
it
present
.
But
Hypocrites
that
fall
off
from
the
visitations
of
Gods
Spirit
,
they
fall
not
off
only
to
a
want
of
sense
of
those
former
movings
and
workings
of
the
Spirit
,
but
their
hearts
come
to
be
satisfied
with
something
else
,
and
they
take
up
with
some
other
contentments
;
and
't
is
not
a
want
of
feeling
only
,
of
what
they
had
heretofore
,
but
their
hearts
run
out
from
God
into
other
ways
of
sin
and
wickedness
,
so
it
is
with
Hypocrites
,
but
thou
hast
this
testimony
,
that
it
is
not
so
with
thee
,
that
although
thou
dost
want
the
present
sense
of
the
work
of
God
upon
thee
,
yet
thy
heart
longs
after
God
,
and
thou
art
unsatisfied
in
this
condition
,
and
't
is
the
greatest
affliction
that
ever
befel
thee
,
and
there
is
nothing
else
that
thou
lets
thy
heart
run
out
unto
,
but
thou
art
longing
to
get
thy
heart
into
that
blessed
frame
that
thou
wast
in
heretofore
;
then
certainly
peace
be
unto
thee
;
thou
art
to
look
back
upon
what
thou
hast
had
heretofore
,
and
wait
upon
God
for
his
return
again
,
for
he
will
come
,
and
thy
soul
shall
rejoyce
again
in
him
;
As
that
Martyr
Mr.
Glover
,
a
little
before
he
suffer'd
,
the
Spirit
of
God
seem'd
to
leave
him
,
and
he
was
in
extream
darkness
,
and
had
no
feeling
of
any
Evidence
of
Gods
love
to
him
,
yet
he
was
to
dye
the
next
day
,
and
all
his
Evidences
were
lost
in
his
own
apprehension
,
yet
his
friends
told
him
,
that
God
would
appear
,
and
desired
him
to
give
them
some
sign
,
if
God
did
come
unto
him
;
that
night
he
was
in
darkness
,
and
until
the
Officers
came
to
carry
him
to
the
Stake
,
he
had
yet
no
sense
or
evidence
of
Gods
love
,
but
when
he
was
tyed
to
the
Stake
,
he
cryed
out
,
He
is
come
,
He
is
come
:
so
that
you
must
not
argue
,
because
you
have
no
present
sense
,
that
therefore
you
have
no
evidence
of
your
good
condition
;
but
if
you
have
had
it
heretofore
,
you
may
build
upon
it
that
your
state
is
good
,
although
you
have
no
present
sense
;
that
is
the
second
rule
.
The
third
rule
is
this
,
To
help
you
how
to
make
use
of
signs
,
when
you
would
put
your selves
on
tryal
,
you
must
take
heed
you
do
not
cast
your
Estates
for
the
tryal
of
your selves
on
times
of
temptations
;
judg
not
of
your
estates
by
what
you
find
and
feel
in
times
of
temptation
,
for
they
are
very
unfit
times
to
determine
your
condition
upon
a
tryal
then
,
as
when
temptations
are
exceeding
strong
,
and
horrour
and
fear
comes
into
the
soul
;
and
perhaps
some
hear
may
know
what
I
mean
,
when
I
speak
of
horrour
and
fear
coming
in
strongly
upon
them
,
then
it
is
a
time
that
you
had
rather
need
to
call
upon
God
,
and
fall
down
upon
your
knees
to
Prayer
,
then
to
look
to
the
tryal
and
examination
of
your selves
at
that
time
:
It
is
with
many
in
this
case
as
it
hath
been
with
some
that
have
been
struck
with
horrour
of
death
before
the
Judge
,
and
have
had
the
Book
given
them
to
read
,
though
they
have
been
good
Scholars
,
and
able
to
read
before
,
yet
when
the
horrour
of
death
hath
been
so
upon
them
they
have
not
been
able
to
read
one
word
;
and
so
it
is
with
many
of
Gods
children
in
times
of
strong
temptations
,
they
are
not
able
to
read
their
Evidences
;
as
Children
when
their
eyes
are
blear'd
and
blinded
,
give
them
the
Book
and
they
cannot
read
thereon
:
so
when
your
hearts
are
under
great
temptations
and
afflictions
,
this
is
not
a
time
of
trial
;
then
by
the
way
,
if
it
be
not
for
a
godly
man
,
much
less
for
a
wicked
man
:
many
wicked
men
put
it
off
to
the
day
of
death
,
and
never
so
much
as
put
themselves
to
trial
till
horrour
of
Conscience
or
fears
of
death
put
them
upon
it
;
it
is
an
ill
time
for
Gods
people
to
try
themselves
then
:
Suppose
you
would
weigh
Gold
,
you
will
not
do
it
in
a
storm
or
wind
;
the
trial
of
our
estate
is
like
the
weighing
of
gold
;
for
we
are
to
weigh
our selves
by
the
ballance
of
the
Sanctuary
,
that
we
may
know
whether
we
shall
be
weight
when
God
comes
to
weigh
us
;
for
every
soul
must
be
weighed
,
and
wo
be
to
those
to
whom
God
shall
say
as
he
did
to
Belshazzar
,
when
the
hand-writing
appeared
upon
the
wall
,
it
was
so
terrible
to
him
,
that
his
knees
smote
one
against
another
;
But
what
was
that
?
Thou
art
weighed
in
the
ballance
,
and
art
found
too
light
:
such
a
hand
will
many
find
one
day
:
Poor
soul
that
thoughtest
thy self
in
a
good
condition
,
and
that
thy
sins
were
pardoned
;
thou
art
weighed
in
the
ballance
,
and
art
found
too
light
;
therefore
it
concerns
you
now
to
weigh
your selves
in
the
ballance
of
the
Sanctuary
:
when
you
weigh
gold
,
you
must
not
hold
the
Scales
in
the
mid'st
of
wind
,
storms
,
and
tempest
that
hurries
the
ballance
up
and
down
;
but
it
must
be
in
such
a
place
that
you
may
hold
them
steadily
that
nothing
may
stir
them
;
for
in
the
wind
the
lighter
may
be
blown
down
,
and
the
heaviest
uppermost
;
but
if
you
hold
them
in
a
still
place
,
you
may
try
to
a
grain
:
so
the
Soul
of
man
is
like
the
Scales
in
the
wind
,
in
a
time
of
temptation
thou
wilt
have
enough
to
come
in
to
turn
the
ballance
,
lift
it
up
,
and
make
thee
seem
too
light
;
and
therefore
when
you
would
weigh
your
condition
,
do
it
when
your
hearts
are
composed
,
and
you
are
your selves
;
when
your
hearts
are
quiet
,
then
lay
your
souls
to
the
ballance
:
many
weigh
their
hearts
in
a
time
when
trouble
and
affliction
is
upon
their
spirits
,
but
they
cannot
do
it
,
all
they
do
then
is
nothing
;
there
are
but
two
things
then
to
be
done
,
either
to
open
your
condition
to
some
or
other
that
may
help
you
;
or
else
fall
down
upon
your
knees
in
Prayer
to
God
,
to
get
help
from
him
to
support
you
under
,
and
deliver
you
from
the
temptations
that
are
upon
you
:
but
then
't
is
no
time
for
a
man
or
woman
to
try
themselves
,
in
times
of
strong
temptations
,
when
it
may
be
said
,
a
man
or
woman
then
is
scarse
themselves
.
The
fourth
Rule
for
trial
of
your
Estates
is
this
,
That
when
you
find
the
Word
on
your
side
in
any
thing
,
never
let
go
your
hold
of
the
Word
,
when
you
are
perswaded
the
Word
speaks
well
of
your
side
in
such
or
such
a
thing
,
never
do
any
thing
against
it
;
as
we
must
not
receive
any
comfort
but
by
the
Word
,
so
we
must
not
reject
any
comforts
but
by
the
Word
;
some
may
say
,
I
find
something
in
the
Word
that
makes
for
me
,
but
I
am
afraid
I
am
not
thus
and
thus
qualified
;
but
do
you
find
any
thing
in
the
Word
that
gives
you
ground
to
think
so
?
we
must
rest
upon
the
Word
both
ways
,
as
we
must
not
receive
any
thing
to
build
our
comforts
on
,
but
it
must
be
from
the
Word
;
so
we
must
not
receive
any
thing
to
trouble
us
but
it
must
be
from
the
Word
;
it
must
be
the
Word
must
wound
men
;
for
the
Consciences
of
men
and
women
are
under
the
power
of
no
creature
,
but
the
Word
:
Now
as
there
is
no
power
in
any
creature
in
the
world
to
raise
a
dejected
soul
,
and
to
comfort
a
troubled
Conscience
truly
but
the
Word
;
So
the
people
of
God
are
to
know
,
that
they
are
so
above
the
power
of
all
other
things
,
that
nothing
in
the
World
should
trouble
them
but
the
Word
only
:
as
they
should
account
it
a
weak
vain
thing
to
rest
in
the
opinion
of
others
for
the
comfort
of
their
souls
,
that
are
in
a
good
condition
by
what
they
find
out
of
the
Word
;
so
they
should
account
it
a
vain
thing
to
rest
on
their
own
conceits
in
time
of
trouble
,
or
in
the
saying
of
others
,
besides
what
they
have
out
of
the
Word
;
the
soul
says
,
I
am
affraid
my
state
is
not
good
;
But
O
my
soul
,
is
there
any
thing
in
the
Word
that
says
thus
;
that
they
that
are
thus
and
thus
are
not
pardoned
:
As
I
must
not
conclude
I
am
pardoned
,
but
must
bring
something
out
of
the
Word
that
says
it
,
so
I
must
not
conclude
my
state
is
bad
without
the
Word
,
say
so
too
;
but
I
find
many
distempers
and
many
wandrings
in
my
soul
;
give
me
leave
to
ask
you
this
;
where
doth
Gods
Word
say
that
such
a
man
that
hath
a
great
many
wandering
thoughts
is
not
justified
?
where
does
the
Word
of
God
say
that
a
heart
that
is
under
the
remainder
of
some
corruptions
,
and
the
soul
labours
under
them
as
much
as
under
any
burden
in
the
world
;
where
does
the
Word
say
that
that
soul
is
not
justified
?
many
people
in
the
case
of
trouble
of
Conscience
,
although
they
have
some
evidences
and
good
ground
out
of
the
Word
for
them
,
yet
will
have
many
fears
and
doubts
because
of
the
remainder
of
such
and
such
corruptions
in
them
;
but
now
the
ground
of
their
doubts
is
their
own
fears
,
and
nothing
out
of
the
Word
;
and
so
when
any
speaks
and
applies
the
Word
unto
them
,
they
cannot
say
but
it
is
suitable
to
their
condition
,
and
that
God
hath
shewn
mercy
unto
them
;
but
so
soon
as
you
are
gone
the
fears
and
suggestions
of
their
own
hearts
prevail
against
them
,
to
take
away
all
their
comforts
more
than
all
the
applications
of
the
Word
prevailed
to
uphold
&
continue
their
comforts
;
it
is
just
with
many
that
are
gracious
in
the
case
of
fears
and
doubts
,
as
it
is
with
the
wicked
in
regard
of
their
hopes
,
a
wicked
man
hath
the
Word
against
him
,
that
he
is
not
in
a
good
condition
,
but
his
own
self-love
and
conce●
incourage
him
to
presume
that
he
is
in
a
good
estate
;
now
he
regards
his
own
opinion
and
conceit
,
and
presumes
upon
that
,
that
his
estate
is
good
more
than
on
whatsoever
is
said
unto
him
out
of
the
Word
that
it
is
not
so
:
so
the
people
of
God
,
although
they
are
in
a
good
estate
,
yet
their
own
fears
so
damps
their
hearts
that
makes
them
question
that
it
is
not
so
,
but
the
ground
of
it
is
their
own
fears
,
as
the
ground
of
the
wicked
in
thinking
their
estate
is
good
is
from
their
own
opinions
;
so
the
People
of
God
many
times
from
their
own
conceit
and
opinions
,
rather
than
from
the
Word
,
think
their
estate
is
bad
:
Take
this
Rule
,
As
you
must
receive
no
comfort
but
out
of
the
Word
;
so
you
must
not
receive
any
trouble
but
from
the
Word
;
when
you
receive
trouble
any
other
ways
,
you
do
not
consider
that
God
has
laid
your
estates
so
high
that
all
your
troubles
depend
on
nothing
but
the
Word
;
and
therefore
answer
all
with
Scripture
,
when
the
Devil
casts
temptations
before
thee
,
bid
him
prove
that
thy
estate
is
not
good
from
the
Word
,
I
have
this
out
of
the
Word
to
prove
it
is
so
,
and
thou
hast
nothing
to
the
contrary
:
in
other
things
you
will
not
be
baffled
,
as
in
your
Evidences
for
your
Estates
;
suppose
a
man
come
and
lay
claim
unto
it
,
although
you
cannot
perhaps
make
out
your
title
clear
,
yet
you
will
bid
him
prove
the
contrary
,
and
shew
what
grounds
he
hath
to
lay
claim
to
it
;
't
is
not
the
clamours
and
talking
of
other
men
that
will
make
you
quit
your
hold
,
or
satisfie
you
that
it
was
never
rightly
yours
:
But
let
the
Devil
come
and
clamour
against
your
souls
,
and
you
are
ready
to
joyn
with
him
,
and
say
,
it
is
so
indeed
,
I
am
an
hypocrite
,
and
I
have
no
true
grace
nor
spiritual
life
,
my
soul
is
under
the
curse
of
the
Law
and
dominion
of
Sin
still
:
how
unworthy
do
you
carry
it
to
the
blessed
Spirit
of
God
,
and
all
the
grace
and
goodness
of
God
that
has
been
manifested
and
made
known
unto
you
concerning
the
pardon
of
your
sins
?
How
unbefitting
is
it
that
on
every
clamour
of
Satan
,
and
stirring
of
corruptions
in
your
own
hearts
,
that
you
should
raze
the
foundation
of
all
your
comforts
by
calling
all
the
work
of
God
presently
into
question
:
Many
a
poor
creature
,
that
finds
by
Evidences
out
of
the
Word
that
their
estate
is
good
,
they
go
away
chearful
,
but
if
the
next
day
there
be
any
stirrings
of
corruption
,
they
let
go
all
,
and
raze
the
foundation
of
all
their
comforts
:
walk
not
so
unworthy
of
the
grace
of
God
,
depend
upon
the
Word
,
as
for
your
troubles
,
so
for
your
comforts
;
as
you
are
not
comforted
with
any
thing
but
from
what
the
Word
of
God
speaks
to
you
,
so
be
discouraged
with
nothing
,
but
where
you
find
the
Word
of
God
against
you
.
The
fifth
Rule
is
this
,
When
at
any
time
you
are
put
to
seek
your
Evidences
,
and
cannot
find
them
,
the
best
way
is
rather
to
renew
than
to
spend
time
in
finding
of
the
old
;
as
suppose
any
man
or
woman
be
searching
out
such
Evidences
for
Salvation
which
they
had
before
,
and
cannot
find
them
;
it
may
be
they
are
poring
upon
their
own
hearts
for
such
and
such
workings
as
they
have
had
heretofore
,
and
cannot
find
them
,
and
so
are
ready
to
conclude
that
all
is
naught
,
and
lie
down
as
people
disconsolate
,
because
their
condition
is
not
good
,
they
cannot
find
such
Evidences
as
heretofore
they
had
;
now
in
this
case
,
the
best
way
is
,
if
I
cannot
find
my
Evidences
,
or
the
use
of
them
I
had
before
,
to
renew
them
,
the
time
I
spend
in
seeking
and
discouraging
of
my
heart
,
if
I
spent
it
in
actings
and
workings
of
my
heart
after
God
,
for
the
renewing
of
my
Evidences
,
perhaps
I
might
have
renewed
them
in
that
time
;
as
in
matters
between
men
and
women
in
this
world
,
they
have
Evidences
that
would
clear
the
matters
in
differences
;
but
perhaps
they
cannot
find
them
,
or
they
are
grown
so
old
that
they
cannot
read
them
,
and
they
spend
a
great
deal
of
time
about
them
,
whereas
possibly
,
did
they
go
to
the
Court
of
Roles
,
they
might
have
them
renewed
with
less
charge
and
time
;
so
it
is
with
the
soul
,
when
it
cannot
find
such
and
such
Evidences
,
it
spends
a
great
deal
of
time
,
and
sits
down
in
discouragement
and
disquietness
of
heart
,
when
as
perhaps
in
less
time
thou
mightest
have
renewed
them
;
as
thus
,
suppose
thou
art
looking
after
this
Evidence
of
thy
Calling
,
for
God
calls
whom
he
justifies
;
Now
thou
art
looking
after
thy
call
,
and
thou
art
troubled
that
thou
dost
not
remember
how
God
did
work
upon
thy
heart
then
,
or
heretofore
,
and
a
great
deal
of
time
is
spent
;
cannot
you
find
how
't
was
with
you
then
?
No
,
then
fall
upon
this
course
,
listen
to
what
voyce
of
God
thou
hearest
now
in
thy
heart
;
say
to
thy
soul
,
Do
not
I
now
find
the
work
of
God
in
me
;
do
not
I
find
him
now
drawing
of
my
heart
out
of
the
world
unto
himself
,
and
does
not
my
heart
listen
unto
this
call
?
for
the
call
of
God
is
not
only
at
first
conversion
,
but
God
is
alwayes
calling
and
drawing
the
heart
from
the
world
unto
himself
;
if
thou
can'st
not
make
use
of
the
work
of
God
heretofore
,
make
use
of
his
present
work
upon
thee
:
Again
,
those
whom
God
justifies
,
they
enter
into
Covenant
with
God
;
for
it
was
by
way
of
Covenant
(
as
I
told
you
)
they
give
up
themselves
to
God
in
an
everlasting
Covenant
:
But
when
did
I
come
into
Covenant
with
God
?
I
am
afraid
I
am
not
the
man
or
woman
in
Covenant
with
God
,
I
cannot
remember
any
such
work
;
perhaps
thy
heart
sinks
down
within
thee
,
because
thou
can'st
not
clear
up
this
work
of
entring
into
Covenant
with
God
heretofore
:
Now
the
time
that
thou
spendest
in
seeking
after
this
work
,
spend
it
in
entring
now
into
Covenant
with
God
at
this
present
time
;
it
will
be
no
hinderance
to
thee
that
thou
can'st
not
find
what
was
heretofore
,
if
now
at
this
present
thou
can'st
surrender
up
thy self
to
God
in
an
everlasting
Covenant
,
this
is
enough
,
do
it
:
Now
if
you
can
find
your
hearts
,
now
come
in
,
and
yield
up
your selves
into
Covenant
with
God
,
you
may
have
the
comfort
of
this
Evidence
as
fully
as
if
you
clearly
remembred
all
the
former
transactions
,
and
the
work
of
God
upon
you
in
your
first
entring
into
Covenant
with
God
:
Again
,
those
that
had
their
sins
pardoned
,
I
told
you
,
were
brought
into
the
Kingdom
of
Christ
;
but
you
will
say
,
I
cannot
remember
how
I
was
translated
;
Take
now
upon
you
the
Scepter
of
Jesus
Christ
;
many
trouble
themselves
,
saying
,
I
never
found
such
humiliations
and
troubles
for
sin
as
you
speak
of
,
or
as
others
have
found
;
How
is
it
now
with
your
souls
?
Do
you
find
sin
now
a
burden
to
your
souls
?
Is
it
not
the
greatest
affliction
?
If
you
were
put
to
your
choice
,
had
you
not
rather
suffer
any
thing
in
the
world
than
sin
against
God
;
and
not
only
out
of
Convictions
of
Conscience
,
but
because
you
find
a
frame
of
spirit
in
your
hearts
suitable
thereunto
?
for
an
Hypocrite
he
may
have
Convictions
of
Conscience
,
but
the
frame
of
his
spirit
is
not
suited
thereunto
:
in
you
there
is
a
frame
of
spirit
suitable
to
the
convictions
of
Conscience
within
you
,
though
you
cannot
remember
you
have
had
such
sorrows
and
troubles
in
convictions
for
sin
,
as
others
have
had
,
while
they
were
under
the
spirit
of
bondage
,
yet
you
may
be
comforted
by
the
present
frame
of
spirit
that
you
have
;
and
so
in
the
like
cases
,
if
you
cannot
find
your
old
Evidences
,
fall
to
work
to
renew
your
Evidences
,
and
do
not
spend
time
in
lying
down
under
the
discouragements
of
your
own
hearts
.
The
sixth
Rule
is
this
,
When
you
examine
your selves
to
find
out
your
Evidences
,
carry
this
thought
along
with
you
,
that
you
have
to
deal
with
God
in
the
Covenant
of
grace
:
and
this
will
be
of
marvellous
use
unto
you
;
perhaps
to
some
these
are
very
dry
things
,
and
they
see
but
little
in
them
,
and
scarce
know
what
they
be
;
but
I
hope
there
be
many
others
that
have
knowledge
of
an
eternal
state
to
be
between
God
and
their
souls
;
I
hope
I
speak
things
will
be
very
precious
to
them
;
yea
,
I
say
unto
many
of
you
;
for
while
I
am
in
this
argument
,
I
am
speaking
to
such
as
have
had
the
fear
of
God
faln
upon
their
hearts
,
and
they
have
made
it
the
great
business
of
their
lives
,
above
all
things
in
this
world
,
to
know
how
tearms
are
between
God
and
their
souls
,
to
know
how
it
stands
with
them
for
their
everlasting
estates
;
I
know
abundance
of
people
scarce
ever
call
these
things
in
question
,
to
whom
these
Rules
will
be
of
little
or
no
use
at
all
;
but
if
I
speak
to
some
,
or
any
one
troubled
soul
to
help
and
direct
them
,
though
I
do
no
good
to
others
I
shall
think
my
time
well
spent
;
wherefore
then
in
your
examinations
ever
carry
this
with
you
,
that
you
have
to
deal
with
God
in
the
Covenant
of
grace
,
and
not
in
a
Covenant
of
works
:
Certainly
,
that
many
are
so
troubled
in
their
Consciences
about
their
eternal
estates
,
it
is
on
this
ground
,
because
they
look
upon
God
in
the
way
of
the
Covenant
of
works
;
if
they
find
any
corruptions
stirring
and
breaking
forth
,
and
temptations
strong
upon
them
,
they
think
presently
all
is
naught
,
and
that
God
will
never
accept
of
them
;
What
is
the
reason
?
If
we
had
to
deal
with
God
in
a
Covenant
of
works
,
the
least
stirring
of
corruption
,
it
is
enough
to
cast
the
soul
down
into
eternal
horrour
;
as
Adam
,
though
he
had
never
so
much
goodness
before
by
the
Image
of
God
upon
him
,
yet
one
sin
eternally
cast
him
,
if
there
had
not
come
in
a
Covenant
of
grace
:
Now
,
though
people
will
acknowledge
there
is
a
Covenant
of
grace
,
yet
upon
the
stirring
of
their
corruption
,
they
carry
it
as
that
it
serves
for
no
other
use
than
if
they
had
to
deal
with
God
in
a
Covenant
of
works
,
and
as
if
there
were
no
Covenant
of
grace
at
all
:
Now
,
what
a
dishonour
is
this
to
the
riches
of
Gods
goodness
in
the
Covenant
of
grace
,
that
tells
us
,
We
are
not
to
be
judged
for
our
eternal
estate
by
the
Covenant
of
works
;
and
tells
us
,
that
he
that
must
be
our
Judge
for
our
eternal
condition
,
is
our
Advocate
with
the
Father
:
and
tells
us
also
,
that
God
accepts
of
the
uprightness
and
the
sincerity
of
the
heart
,
and
that
the
want
of
perfection
shall
never
damn
thy
soul
:
He
that
stands
before
the
Lord
to
make
atonement
,
and
to
be
our
Advocate
to
plead
with
the
Father
for
us
;
he
it
is
that
must
be
the
Judge
of
our
eternal
estate
;
and
therefore
when
I
set
my self
before
the
Lord
,
I
consider
that
I
have
to
deal
with
him
in
a
Covenant
of
grace
:
Suppose
I
find
and
feel
such
and
such
corruptions
and
weaknesses
in
me
;
Is
it
not
possible
that
my
estate
is
happy
by
the
Covenant
of
grace
?
Collect
your selves
,
and
say
,
Why
do
I
determine
of
my
everlasting
condition
?
Have
I
to
deal
with
God
in
the
Covenant
of
grace
,
and
cannot
these
imperfections
stand
with
it
?
Why
do
I
make
such
conclusions
that
my
state
is
naught
,
because
of
the
stirrings
of
such
and
such
corruptions
?
The
doubts
and
fears
of
most
Christians
arise
from
hence
,
because
they
have
not
a
clear
understanding
of
the
difference
between
the
Covenant
of
grace
and
the
Covenant
of
works
;
there
is
nothing
in
the
world
would
so
satisfie
the
Consciences
of
men
and
women
,
so
as
a
clear
understanding
of
the
Covenant
of
grace
and
the
Covenant
of
works
:
Many
people
cry
out
of
the
Preachers
,
that
they
disquiet
and
trouble
the
hearts
of
people
by
their
Preaching
;
the
truth
is
,
no
Preachers
occasion
so
much
the
trouble
and
perplexity
of
Consciences
,
as
those
that
preach
Morality
and
meerly
the
way
of
duty
,
and
never
come
to
make
them
see
clearly
the
difference
between
the
Covenant
of
grace
and
the
Covenant
of
works
;
and
I
appeal
unto
you
,
who
are
they
that
most
quiet
and
settle
your
Consciences
,
and
satisfie
your
spirits
;
Are
they
not
those
Preachers
that
open
the
difference
between
the
Covenant
of
grace
and
the
Covenant
of
works
?
Certainly
those
Preachers
that
shew
you
what
the
Covenant
of
grace
is
,
are
the
only
men
that
quiet
and
satisfie
Conscience
;
and
't
is
a
truth
,
that
nothing
can
do
it
but
that
:
You
that
are
Christians
,
how
should
you
then
labour
to
get
a
further
insight
into
the
Covenant
of
grace
;
and
instead
of
other
Discourses
less
useful
,
let
this
be
the
subject
of
your
discourse
,
the
difference
of
the
Covenant
of
works
and
the
Covenant
of
grace
,
or
the
blessings
of
this
Covenant
;
and
that
this
is
the
Covenant
that
we
must
depend
upon
,
notwithstanding
our
weaknesses
:
And
now
I
am
speaking
of
this
Covenant
,
that
weakness
may
stand
with
the
Covenant
of
grace
,
many
that
have
carnal
hearts
may
be
ready
to
abuse
it
;
take
notice
how
dear
the
comforts
of
your
souls
cost
God
,
and
God
will
have
his
Ministers
to
comfort
you
,
though
the
revealing
of
such
things
will
indanger
many
a
mans
soul
:
God
is
content
to
hazard
the
damnation
of
other
men
to
comfort
you
;
for
certainly
those
things
that
we
speak
for
your
comfort
will
be
the
damnation
of
many
others
:
O
rich
grace
.
Think
thus
,
O
Lord
must
the
comforts
of
my
soul
cost
so
dear
,
and
that
for
my
comfort
many
souls
are
hazarded
,
who
by
taking
occasion
to
sin
,
abuse
that
grace
that
is
reached
forth
to
me
,
and
so
are
like
eternally
to
perish
:
O
then
,
what
need
had
I
to
make
good
use
of
this
grace
that
comes
to
me
with
the
hazard
of
the
souls
of
so
many
others
?
If
a
man
should
bring
some
precious
Balsom
to
apply
to
a
wound
,
and
tell
him
there
is
not
one
drop
of
it
but
cost
a
thousand
pound
at
least
,
would
not
this
be
highly
prized
?
Now
,
when
we
come
and
shew
you
any
thing
that
may
comfort
your
hearts
and
satisfie
your
souls
,
we
must
reveal
such
things
,
that
not
only
cost
much
,
but
the
least
dram
of
Gospel-comforts
cost
that
which
was
of
infinite
worth
,
and
't
is
valuable
two
ways
:
first
,
every
drop
of
the
Balsom
of
the
Gospel
cost
the
blood
of
Christ
;
but
besides
this
,
the
very
revealing
of
it
must
cost
the
damnation
of
many
souls
,
and
yet
God
is
content
to
venture
that
that
you
may
be
comforted
:
We
in
the
Name
of
God
come
and
preach
the
grace
of
the
Gospel
,
and
we
think
many
will
be
hardned
by
it
,
and
grow
more
secure
,
and
abuse
Gods
mercy
;
but
then
we
satisfie
our selves
with
this
,
that
the
comforting
of
any
broken
troubled
soul
is
so
precious
in
the
eyes
of
Jesus
Christ
,
that
he
is
content
to
venture
the
hardning
of
many
other
souls
;
if
they
will
be
hardned
let
them
be
hardned
,
Christ
is
content
to
venture
it
;
and
hereby
we
see
how
precious
these
comforts
are
;
therefore
you
had
need
to
prize
them
,
and
not
cast
them
off
:
as
suppose
a
Captain
for
the
saving
of
the
lives
of
two
or
three
men
should
venture
the
lives
of
a
thousand
men
meerly
to
save
the
lives
of
two
or
three
,
were
not
these
mens
lives
very
precious
to
him
?
so
Jesus
Christ
he
ventures
the
hardning
of
the
hearts
of
many
for
the
comforting
of
a
few
;
therefore
it
shews
your
comforts
are
precious
things
,
you
should
not
easily
put
them
off
,
for
they
cost
dear
.
The
seventh
Rule
in
applying
Evidences
is
this
,
That
when
you
cannot
see
the
work
of
faith
reaching
to
Assurance
,
yet
labour
to
put
forth
the
work
of
faith
of
Adherence
;
there
may
be
much
of
the
workings
of
the
faith
of
adherence
,
where
there
cannot
be
the
faith
of
assurance
;
that
is
certain
,
there
may
be
true
faith
adhereing
to
Christ
for
the
pardon
of
sin
where
the
soul
hath
no
certain
assurance
of
it
:
Many
poor
creatures
are
crying
out
,
and
saying
,
if
I
had
faith
of
assurance
,
and
a
full
perswasion
my
sins
were
pardoned
,
I
could
be
comforted
;
but
because
they
have
not
attained
to
a
full
perswasion
and
assurance
,
they
think
they
have
no
grace
at
all
;
but
there
may
be
faith
in
the
pardon
of
sin
,
where
there
is
not
a
reflect
act
of
the
soul
,
whereby
I
come
to
know
it
hath
faith
,
and
that
its
sins
are
pardoned
,
1.
Joh.
Chap.
2.3
.
he
shews
there
that
there
may
be
knowledge
,
and
yet
not
know
they
do
know
;
Hereby
we
know
that
we
do
know
him
,
if
we
keep
his
Commandements
,
hereby
we
know
that
we
do
know
him
:
now
knowing
of
Christ
,
and
knowing
that
we
do
know
him
,
is
not
all
one
;
there
is
a
knowing
,
and
a
knowing
that
we
do
know
him
;
so
there
is
a
beleiving
and
a
knowing
we
do
beleive
:
there
may
be
a
true
work
of
grace
,
that
I
may
know
Christ
,
and
know
him
to
salvation
,
and
yet
not
know
that
I
do
know
him
,
that
is
,
by
a
reflect
act
of
faith
,
a
knowing
that
I
do
know
him
;
so
then
,
where
there
is
not
a
faith
of
assurance
there
may
be
a
faith
of
adherence
;
that
is
,
when
the
soul
sticks
to
Christ
,
and
can
giue
it self
unto
,
and
venture
it self
upon
Christ
for
pardon
of
sin
,
life
and
Salvation
;
that
is
faith
of
adherence
:
suppose
in
seeking
my
Evidences
(
many
of
them
being
taken
from
the
effects
and
friuts
of
faith
)
I
cannot
find
them
,
and
so
cannot
put
forth
a
reflect
act
of
the
soul
,
which
is
faith
of
assurance
,
yet
I
may
at
that
time
have
a
faith
of
adherence
;
thou
may'st
feel
thy
heart
stick
to
Christ
,
and
thou
may'st
venture
thy
soul
on
Christ
;
that
faith
will
save
thee
,
though
you
have
not
a
faith
of
assurance
;
that
is
,
though
you
cannot
find
such
Evidences
whereby
you
may
draw
up
such
a
conclusion
,
or
make
up
such
a
judgment
that
you
are
pardoned
;
yet
if
you
have
a
faith
of
adherence
,
that
you
can
stick
to
Ghrist
,
and
venture
your
soules
on
him
for
life
and
Salvation
,
and
all
that
is
good
;
that
faith
will
save
you
;
and
therefore
upon
examination
of
your
Evidences
,
when
you
cannot
get
up
to
such
acts
of
faith
as
assurance
is
,
live
then
by
a
faith
of
adherence
,
stick
to
Christ
,
say
,
here
I
will
resolve
to
live
and
dye
,
venture
on
the
grace
of
God
in
Christ
:
Now
for
the
soul
to
do
this
,
it
is
a
mighty
work
of
faith
;
for
if
you
can
venture
your
souls
on
Christ
,
you
will
venture
your
Estates
on
Christ
,
your
Names
on
Christ
,
and
all
that
you
have
on
Christ
;
and
therefore
remember
,
if
you
have
not
a
faith
of
assurance
,
then
venture
your selves
on
Christ
by
a
faith
of
adherence
,
and
comfort
will
come
in
that
way
,
Eightly
,
If
at
any
time
you
feel
comforts
from
Evidences
flow
in
upon
your
souls
,
and
that
you
are
able
to
apply
the
comforts
to
your selves
,
that
the
Lord
hath
spoken
to
you
by
such
and
such
signs
of
a
pardoned
sinner
,
take
heed
you
do
not
rest
much
upon
Evidences
;
but
then
at
that
very
time
,
think
with
your selves
,
though
now
I
have
comforts
,
I
may
loose
them
,
and
God
may
call
me
to
another
condition
;
God
never
granted
these
helps
unto
me
for
my
Saviours
that
I
should
rest
upon
them
,
they
are
but
bladders
to
help
me
to
swim
,
and
God
may
take
away
these
,
and
call
me
to
live
upon
the
meer
actings
of
faith
,
and
not
at
all
on
sense
,
that
's
certain
he
may
do
it
,
for
when
we
bring
these
Signs
and
Evidences
of
grace
,
as
they
come
from
faith
,
and
are
effects
and
fruits
of
it
,
they
are
but
as
bladders
to
help
young
swimmers
that
cannot
swim
without
them
,
and
learn
them
to
swim
;
but
those
that
have
got
the
Art
,
though
the
bladders
be
taken
away
,
they
can
swim
;
but
take
them
away
from
the
others
,
and
they
will
sink
;
so
that
these
Evidences
are
for
young
and
weak
Christians
that
cannot
live
on
primary
acts
of
faith
,
which
a
strong
Christian
can
do
,
when
all
other
things
are
taken
away
;
and
therefore
when
we
feel
the
comfort
of
any
signs
depend
not
on
this
,
the
Lord
may
take
them
away
;
and
because
he
delights
in
the
meer
actings
of
faith
,
that
is
the
reason
why
God
withdraws
himself
from
the
souls
of
his
people
,
that
they
shall
not
have
the
use
of
Signs
and
Evidences
as
they
had
before
,
because
he
would
teach
them
to
live
on
the
more
necessary
acts
of
faith
;
God
loves
the
voice
of
Job
,
though
he
kill
me
,
yet
will
I
trust
in
him
;
I
will
venture
my
soul
upon
him
,
whatever
becomes
of
me
;
when
there
s
nothing
else
to
rest
on
but
God
,
then
to
live
by
actings
of
faith
merely
on
him
,
he
delights
much
in
this
;
and
therefore
take
heed
you
do
not
rest
so
much
on
signs
,
as
if
all
your
comforts
were
lost
and
you
undone
,
when
you
cannot
have
such
use
of
them
as
you
have
had
heretofore
.
Ninthly
,
when
you
have
at
any
time
lost
the
use
of
signs
,
do
not
determine
that
all
is
gone
,
and
that
you
shall
never
have
the
use
of
them
more
;
this
is
that
that
mightily
hinders
many
poor
Christians
that
are
in
trouble
of
Conscience
,
because
they
cannot
find
the
evidence
of
the
pardon
of
their
sins
,
and
that
God
accepts
of
them
in
what
they
do
;
what
do
they
do
presently
?
they
yeild
to
the
horrible
sentence
of
damnation
against
themselves
:
Gods
Spirit
,
say
they
is
now
gone
,
and
he
will
return
no
more
;
he
will
never
come
any
more
unto
me
:
take
heed
you
do
not
fasten
on
any
such
kind
of
thoughts
as
those
are
,
to
determine
of
your
own
estates
,
or
that
Gods
Spirit
will
not
come
again
:
but
do
you
humble
your
souls
before
the
Lord
,
and
wait
upon
him
.
Tenthly
,
When
at
any
time
all
Signs
and
Evidences
fail
you
,
and
you
are
ready
to
determine
that
all
is
gone
,
yet
even
then
keep
up
good
thoughts
of
God
;
As
the
Spouse
in
the
Canticles
when
her
Beloved
was
gone
,
yet
she
prized
him
,
and
said
He
is
the
chiefest
of
ten
thousands
in
Cant.
5.
when
she
was
asked
;
What
is
thy
beloved
?
says
she
,
he
is
thus
,
and
thus
,
&
then
concludes
,
He
is
altogether
lovely
;
and
this
was
at
such
a
time
as
he
was
gone
,
yet
she
retain'd
good
thoughts
of
him
;
so
't
is
a
good
sign
for
any
soul
,
that
when
trouble
of
conscience
is
upon
them
,
or
any
other
trouble
,
that
they
retain
good
thoughts
of
God
and
Christ
and
the
wayes
of
God
,
when
the
soul
says
,
whatever
become
of
me
,
though
I
perish
for
ever
,
yet
God
is
good
,
his
Word
,
his
ways
are
good
,
his
Gospel
,
and
the
Covenant
in
his
Son
is
good
;
and
whatever
troubles
are
upon
me
,
yet
God
is
righteous
;
and
though
God
justifie
not
me
,
yet
I
will
justifie
God
;
if
there
be
any
soul
that
cannot
find
his
Evidences
,
or
any
of
those
signs
before
spoken
of
,
you
may
make
use
of
this
;
if
you
cannot
find
any
other
,
do
what
thou
can'st
to
justifie
God
;
thou
art
afraid
that
God
will
not
justifie
thee
,
do
thou
justifie
him
;
sometimes
it
is
with
many
men
,
as
with
some
wretched
servant
that
has
dealt
falsly
with
his
Master
,
and
may
be
all
the
while
he
can
make
any
advantage
of
his
Master
for
his
own
ends
,
he
will
speak
well
of
him
,
but
if
his
Master
turn
him
out
of
doors
for
his
wickedness
,
then
he
rails
on
him
;
't
is
ordinary
for
bad
servants
to
do
so
when
they
are
turn'd
away
for
their
wickedness
;
and
so
it
is
with
many
,
when
all
goes
well
with
them
,
then
they
like
well
of
the
wayes
of
God
;
but
if
they
come
to
such
a
condition
as
that
they
think
that
God
will
cast
them
away
indeed
,
and
that
they
are
like
to
perish
,
then
they
begin
to
have
hard
thoughts
of
God
,
and
by
degrees
they
speak
against
God
and
his
ways
;
take
heed
of
this
,
although
you
want
the
Evidences
of
his
love
and
mercy
,
yet
retain
in
your
hearts
good
thoughts
of
God
and
of
his
ways
,
and
this
will
be
a
special
help
to
bring
into
your
souls
the
comfort
and
assurance
of
your
Justification
;
and
now
I
have
done
with
this
argument
,
I
have
shewed
you
who
it
is
that
hath
his
sins
pardoned
,
I
have
shewed
the
several
mistakes
,
and
I
have
shewed
you
certain
infallible
grounds
from
Scripture
Evidences
of
the
pardon
of
sin
,
and
Rules
how
to
make
use
of
those
Evidences
;
and
now
upon
what
you
have
heard
,
you
have
testimony
and
assurance
of
the
pardon
of
your
sins
,
or
you
have
not
;
if
you
find
your
hearts
do
not
answer
to
these
Evidences
,
or
that
you
are
afraid
that
your
sins
are
not
pardoned
,
then
take
a
use
of
Exhortation
to
put
you
on
to
seek
after
this
blessedness
.
CHAP.
XIX
.
Of
Exhortation
to
seek
after
Pardon
of
Sin
,
with
Cautions
and
Rules
,
how
,
and
what
we
are
to
do
.
I
Am
now
come
to
a
use
of
Exhortation
,
and
it
concerns
us
all
,
either
those
that
are
not
pardoned
,
or
those
that
have
assurance
of
the
pardon
of
their
sins
;
for
there
is
none
that
have
assurance
but
may
make
use
of
it
:
Christ
taught
his
Disciples
to
pray
daily
for
the
forgiveness
of
their
trespasses
,
as
well
as
for
their
daily
bread
;
and
what
we
are
to
pray
for
,
we
are
to
seek
after
;
so
that
it
concerns
all
;
blessedness
is
desirable
to
all
,
it
is
as
natural
for
man
as
a
reasonable
creature
to
desire
blessedness
as
it
is
for
the
fire
to
burn
;
only
here
's
the
great
mistake
in
the
world
,
all
would
have
it
,
but
they
look
not
for
it
in
the
right
way
:
Now
after
all
that
has
been
said
,
that
thou
may'st
not
have
slight
thoughts
of
the
pardon
of
sin
,
and
say
,
I
hope
they
are
pardoned
,
and
the
like
;
I
shall
speak
to
awaken
thee
:
suppose
thou
wer
't
now
set
on
the
brink
of
the
infinite
Ocean
of
Eternity
,
and
the
bottomless
Gulf
were
ready
to
devour
thee
,
and
the
Records
of
Heaven
were
opened
,
and
there
shewed
thee
that
thy
sins
were
not
cancelled
,
but
remain
upon
the
file
?
What
thou
would'st
then
do
,
do
it
now
;
for
this
is
our
time
,
and
this
is
the
great
work
of
our
lives
,
not
to
cumber
our selves
about
many
things
,
but
about
this
one
thing
,
to
work
out
our
Salvation
with
fear
and
trembling
;
this
is
the
great
work
to
seek
to
secure
this
blessing
of
the
pardon
of
our
sins
,
which
is
the
foundation
of
all
;
in
the
obtaining
of
it
we
obtain
all
blessings
;
it
ought
to
be
our
chief
care
,
and
we
ought
to
lay
out
our
chief
strength
and
indeavours
in
seeking
of
it
;
and
if
God
would
be
pleased
to
put
his
hand
to
your
hearts
,
and
turn
the
stream
of
your
thoughts
and
indeavours
,
the
very
turning
of
your
hearts
after
this
business
is
a
great
mercy
;
there
is
so
much
blessedness
in
it
,
as
not
only
the
obtaining
of
it
,
but
the
very
motion
of
the
heart
this
way
is
worth
all
the
world
,
in
Act.
2.
we
read
,
there
were
many
thousands
that
had
their
hearts
pricked
at
hearing
the
Word
preached
,
and
they
cryed
out
men
and
brethren
,
What
shall
we
do
to
be
saved
?
O
that
there
were
a
disposition
in
the
hearts
of
men
to
cry
thus
;
we
see
it
is
our
blessedness
if
we
have
it
;
and
if
we
have
it
not
,
we
are
all
cursed
for
ever
;
What
shall
we
do
to
get
it
?
Mar.
10.17
.
we
read
of
one
came
running
after
Christ
,
saying
,
What
shall
I
do
to
be
saved
?
O
that
your
hearts
were
now
in
such
a
frame
to
come
running
after
Christ
,
saying
,
What
shall
we
do
that
our
sins
may
be
pardoned
:
but
before
I
come
to
any
thing
else
,
it
is
necessary
by
way
of
caution
or
proviso
to
say
three
or
four
things
.
First
,
This
;
that
although
I
must
seek
after
God
for
the
pardon
of
sin
,
yet
know
there
is
nothing
in
a
natural
man
that
is
or
can
be
acceptable
;
all
his
endeavours
have
not
that
in
them
that
can
gain
him
acceptance
with
God
:
But
then
to
what
purpose
are
we
to
endeavour
to
do
any
thing
?
yes
,
we
must
be
striving
after
the
pardon
of
sin
,
although
without
Christ
we
can
do
nothing
;
and
a
bad
tree
cannot
bring
forth
good
fruit
,
yet
it
is
to
purpose
that
we
be
doing
,
for
God
likes
well
the
exercise
of
the
work
of
common
gifts
;
though
they
are
not
saving
,
and
to
eternal
life
,
yet
God
likes
the
exercise
of
them
so
far
as
there
is
any
thing
good
and
commends
them
;
when
that
young
man
came
to
Christ
,
Mar.
10.21
.
Christ
look't
upon
him
and
loved
him
,
though
not
with
such
a
love
as
to
save
him
and
bring
him
to
eternal
life
,
yet
God
did
discover
love
to
such
a
one
;
therefore
it
is
to
some
purpose
that
a
man
should
put
himself
on
doing
what
he
can
,
if
it
be
only
for
that
.
2.
It
is
to
some
purpose
that
the
heart
be
stirring
after
God
and
Christ
,
because
hereby
we
shall
evidence
that
we
are
not
so
negligent
of
God
and
Christ
,
and
the
things
of
eternal
life
as
we
were
before
.
3.
It
is
to
some
purpose
,
for
in
the
stirring
of
the
common
works
of
Gods
Spirit
,
God
many
times
comes
in
with
saving
works
;
for
God
works
not
upon
men
as
upon
stocks
or
stones
,
but
God
puts
them
on
by
stirring
up
the
common
works
of
his
Spirit
,
and
at
that
time
when
they
are
most
in
stirring
,
it
is
Gods
usual
way
to
come
in
with
the
saving
works
of
his
Spirit
;
therefore
it
is
not
to
no
purpose
that
we
are
putting
on
poor
creatures
to
do
what
they
can
.
The
second
Caution
is
this
,
That
whatsoever
any
one
doth
in
seeking
after
Christ
before
he
has
union
with
Christ
,
it
is
not
to
be
reckoned
on
as
the
condition
of
the
Covenant
of
Grace
or
a
Gospel-work
;
there
are
no
preparatory
works
for
the
receiving
of
Christ
,
that
are
the
condition
of
the
Covenant
of
grace
;
though
they
be
such
things
as
we
must
follow
after
,
yet
they
are
not
the
condition
of
the
Covenant
of
grace
:
Now
that
that
is
the
condition
of
the
Covenant
of
grace
sanctifies
him
that
hath
it
,
and
follows
upon
our
union
with
Christ
;
though
God
uses
to
carry
on
the
soul
in
the
way
of
legal
terrors
,
humiliations
,
and
the
like
;
yet
these
are
not
the
work
of
the
Covenant
of
grace
;
and
therefore
this
may
help
many
a
poor
soul
about
terrors
of
Conscience
and
humiliations
;
that
are
troubled
that
they
never
had
those
degrees
as
others
have
;
why
as
they
do
not
prepare
and
fit
thee
for
Christ
;
so
the
want
of
them
is
no
hinderance
to
the
receiving
of
Christ
.
The
third
Caution
is
this
that
follows
on
the
other
,
That
though
you
put
your selves
upon
the
use
of
all
means
to
the
receiving
of
Christ
,
yet
take
heed
you
do
not
rest
in
any
of
those
preparatory
works
,
there
's
a
great
deal
of
danger
in
that
;
many
souls
mistake
,
and
it
is
to
be
feared
it
is
in
this
,
the
resting
in
something
that
they
have
done
;
it
may
be
God
has
awakened
their
Consciences
,
and
they
fall
upon
working
,
upon
humbling
and
reforming
themselves
,
and
here
they
rest
;
but
this
is
a
mistake
,
you
must
not
rest
until
you
find
you
are
in
Christ
,
and
until
there
be
an
union
with
Christ
and
your
souls
;
the
work
is
not
therefore
done
because
you
are
humbled
and
reformed
,
and
run
another
course
to
what
you
did
before
.
for
Rom.
9.16
.
'T
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
;
not
of
him
that
willeth
,
that
is
,
that
hath
some
good
affections
to
it
;
nor
of
him
that
runneth
,
that
is
,
though
his
endeavours
be
never
so
strong
,
yet
't
is
not
of
him
neither
:
many
think
they
have
peace
in
their
souls
upon
their
good
desires
and
endeavours
;
when
their
hearts
are
mightily
stirr'd
,
and
they
wonderfully
inlarged
,
then
they
make
no
question
but
all
is
done
,
and
they
quiet
their
hearts
with
that
,
and
think
there
is
no
further
work
to
be
done
;
but
it
is
not
so
;
Not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
;
though
we
must
;
will
,
and
we
must
run
,
yet
there
may
be
running
and
striving
to
enter
in
,
and
yet
not
enter
;
this
is
a
very
great
point
,
to
let
us
see
all
of
us
what
need
we
have
of
the
free
grace
of
God
in
pardoning
of
our
sin
.
Fourthly
,
Though
God
does
not
tie
himself
to
come
in
to
pardon
upon
these
preparatory
works
going
before
,
yet
it
is
worthy
of
the
utmost
endeavours
of
any
soul
in
the
world
,
that
there
is
a
possibility
of
the
obtaining
of
it
;
though
God
tie
not
himself
to
give
pardon
on
those
works
,
yet
there
is
enough
in
it
to
require
the
utmost
endeavours
of
any
one
to
be
laid
out
,
could
we
do
ten
thousand
times
more
than
we
can
,
even
the
very
possibility
of
obtaining
pardon
,
is
worth
the
calling
forth
of
all
our
strength
;
know
that
the
very
possibility
of
having
sin
pardoned
,
is
enough
to
set
all
your
hearts
a
work
to
seek
after
it
,
though
God
do
not
tie
himself
to
come
in
then
and
pardon
;
t
is
not
thus
,
that
God
would
have
his
creature
seek
unto
him
,
and
then
all
should
be
left
unto
that
seeking
;
no
,
for
if
that
were
granted
,
that
God
did
foresee
something
that
his
creature
would
do
,
and
upon
that
he
would
give
him
pardon
,
then
all
the
world
would
be
saved
;
but
all
the
world
do
not
what
they
can
;
if
God
had
tied
himself
to
come
in
then
when
men
do
what
they
can
,
all
the
world
might
be
saved
;
but
it
is
not
so
:
God
hath
left
it
so
that
he
will
have
his
creature
(
do
what
he
can
)
to
relie
upon
him
;
and
when
he
doth
come
in
,
then
he
enters
into
the
greatest
and
strongest
bonds
that
can
be
to
do
his
creature
good
;
but
I
come
to
inforce
the
Exhortation
for
to
seek
after
the
pardon
of
sin
.
Quest.
You
will
say
,
How
must
we
seek
it
?
and
what
is
to
be
done
?
First
,
Answ.
In
the
seeking
pardon
of
your
sins
set
your selves
as
in
the
presence
of
God
,
and
put
this
upon
your
souls
;
I
am
now
looking
after
the
pardon
of
sin
,
but
how
do
I
do
it
?
does
my
heart
work
so
in
it
as
that
I
can
satisfie
my
own
Conscience
in
the
work
I
do
?
that
it
is
such
a
work
,
that
may
testifie
my
high
respect
to
God
from
whom
I
seek
it
;
is
it
such
a
work
as
manifests
that
I
am
sensible
,
it
is
a
business
of
the
most
infinite
concernment
that
I
have
in
all
the
world
;
and
am
I
sensible
of
the
infinite
Power
and
Majesty
of
God
as
one
that
is
infinitly
above
me
;
when
you
seek
after
pardon
,
you
must
do
it
so
,
as
that
you
may
be
able
to
satisfie
your
Consciences
that
your
seeking
is
such
a
work
as
does
hold
forth
the
glorious
greatness
of
that
God
that
you
are
seeking
after
;
many
pray
slightly
,
as
God
be
merciful
to
me
,
and
mumble
over
a
few
words
,
and
have
done
;
does
this
hold
forth
that
they
have
such
an
apprehension
of
the
greatness
of
the
power
of
that
God
they
seek
after
,
surely
no
;
that
's
the
first
.
Secondly
,
If
thou
wilt
seek
after
pardon
of
sin
,
it
must
be
such
a
seeking
as
may
testifie
that
thou
dost
prize
thy
life
here
in
this
world
above
all
things
else
in
it
;
because
God
gives
thee
time
in
it
to
seek
after
him
;
Is
thy
seeking
such
that
manifests
the
time
of
thy
life
is
given
the
for
this
very
end
?
if
you
were
sensible
of
this
,
you
would
seek
it
in
another
manner
than
you
do
;
you
would
seek
it
as
a
condemn'd
man
seeks
his
pardon
;
for
certainly
,
every
man
is
a
condemn'd
man
,
and
the
time
of
your
life
is
like
a
condemn'd
mans
time
,
between
his
condemnation
and
execution
:
Now
does
your
seeking
testifie
and
witness
that
you
spend
your
time
,
and
that
your
hearts
are
so
stir'd
in
seeking
pardon
,
as
that
it
holds
forth
you
account
your
lives
pretious
,
and
use
it
for
the
same
end
,
to
get
the
pardon
of
your
sin
,
if
a
condemn'd
man
have
time
to
seek
a
pardon
two
or
three
days
;
and
he
followes
drinking
,
playing
,
and
the
like
,
certainly
none
would
apprehend
this
man
spent
his
time
,
as
if
it
were
given
him
for
to
get
his
pardon
;
look
upon
the
courses
and
lives
of
most
men
;
and
are
they
such
that
does
testifie
they
live
to
that
very
end
,
to
seek
pardon
?
if
men
were
so
sensible
of
it
,
as
they
should
,
they
would
cry
and
weep
,
and
lament
unto
God
for
the
pardon
of
their
sins
,
and
so
carry
it
as
would
testifie
they
prize
their
lives
at
a
high
rate
for
this
end
,
that
they
may
seek
the
pardon
of
their
sins
.
Thirdly
,
It
must
be
done
so
,
as
that
you
may
have
this
testimony
in
your
Consciences
,
that
you
never
sought
after
any
thing
in
the
world
so
as
you
sought
after
this
;
though
it
was
never
so
an
important
occasion
,
yet
there
is
nothing
after
which
your
endevours
have
been
so
powerful
as
after
this
;
I
appeale
to
you
in
this
place
;
is
the
work
of
your
souls
after
pardon
so
?
as
that
in
your
own
Consciences
you
can
say
,
if
any
business
ever
took
up
my
heart
,
this
hath
,
if
ever
my
spirit
was
up
in
any
thing
in
the
world
it
is
in
this
;
certainly
,
unless
it
be
so
,
you
have
not
done
that
that
God
requires
of
you
.
Fourthly
,
You
must
so
do
it
as
apprehending
God
is
ready
to
be
gone
,
and
to
turne
away
from
you
;
you
must
so
seek
after
him
,
as
apprehending
,
for
ought
you
know
,
that
God
is
just
a
going
away
;
and
if
thou
hast
it
not
now
,
't
is
uncertain
whether
thou
shalt
ever
have
it
;
the
soul
must
cry
as
a
poor
Malefactor
does
when
the
Judge
is
on
the
Bench
,
he
cries
all
that
while
;
but
when
he
is
ready
to
rise
,
and
is
going
off
,
then
he
cries
mercy
,
mercy
;
when
he
thinks
,
if
he
let
him
go
,
then
he
shall
never
see
his
face
more
;
he
cries
then
to
purpose
;
so
should
it
be
with
every
soul
that
understands
the
danger
of
losing
of
it
;
you
should
so
seek
after
it
,
as
looking
on
your selves
standing
before
God
the
Judge
of
all
the
World
,
having
the
sentence
of
death
out
against
you
,
yet
for
the
present
God
is
looking
on
you
,
and
admits
of
you
to
look
on
him
;
but
so
as
apprehending
God
ready
to
turn
aside
,
and
you
know
not
whether
ever
he
will
grant
you
such
an
opportunity
of
seeing
him
any
more
;
O
then
if
a
man
would
seek
after
God
as
ready
to
turn
aside
from
him
,
and
for
ought
he
knows
,
he
should
never
see
him
more
:
Certainly
,
if
you
know
the
evil
of
sin
,
and
the
blessedness
of
pardon
of
sin
;
What
a
deep
impression
would
such
an
apprehension
make
upon
your
hearts
.
Fifthly
,
So
seek
after
it
as
that
thou
may'st
testifie
thou
would'st
sanctifie
the
great
Name
of
God
in
it
;
I
do
not
say
thou
can'st
do
it
,
but
thou
must
endeavour
after
it
,
and
desire
that
that
which
thou
dost
may
have
some
resemblance
to
it
;
there
is
no
work
that
ever
God
did
from
all
eternity
,
that
hath
so
much
or
more
of
his
Name
in
it
,
than
this
work
of
the
pardon
of
sin
hath
;
this
is
a
positive
work
of
God
,
and
is
for
this
end
to
declare
his
Name
;
the
works
and
Counsels
of
God
about
this
was
the
greatest
thing
that
ever
God
did
;
you
heard
much
concerning
the
glory
of
God
in
this
work
,
in
the
opening
of
the
Doctrine
:
Now
what
I
put
you
upon
in
the
use
is
this
,
That
in
seeking
pardon
of
sin
,
know
you
are
are
so
to
endeavour
after
it
,
as
your
endeavours
may
hold
forth
the
apprehensions
your
souls
have
of
the
great
Name
of
God
:
certainly
this
sanctifies
Gods
Name
when
we
perform
it
so
,
when
there
is
a
work
upon
our
souls
suitable
in
some
measure
to
the
excellent
and
glorious
Name
of
God
that
appears
in
some
measure
in
the
work
that
we
are
conversant
about
:
as
suppose
it
be
the
speaking
of
any
attribute
of
God
,
then
I
sanctifie
Gods
Name
,
when
there
is
that
reverential
respect
to
God
in
reference
to
such
an
Attribute
;
so
when
I
give
God
praise
for
a
mercy
,
I
sanctifie
Cods
Name
when
there
is
a
work
upon
my
heart
suitable
to
that
glorious
Name
of
God
that
appears
in
that
mercy
bestowed
on
me
;
so
if
I
seek
after
God
for
a
blessing
,
then
I
reverence
Gods
Name
,
when
there
is
such
a
disposition
in
my
heart
,
that
is
somewhat
suitable
to
the
glorious
Name
of
God
that
appears
in
that
blessing
:
so
in
endeavouring
to
sanctifie
Gods
Name
in
seeking
after
pardon
of
sin
,
thou
dost
it
then
,
when
there
is
such
a
frame
in
thy
heart
as
may
hold
forth
to
Men
and
Angels
,
that
this
work
of
thine
hath
some
kind
of
suitableness
to
the
glorious
Name
of
God
that
appears
in
it
;
this
is
to
sanctifie
the
Name
of
God
,
and
this
is
a
great
work
;
this
is
the
great
thing
for
which
thou
wast
made
;
and
this
is
the
great
thing
for
which
the
counsels
of
God
,
yea
the
deep
counsels
of
God
were
set
a
work
from
all
eternity
:
Now
the
dispositions
of
our
spirits
must
be
such
,
as
may
manifest
the
great
end
,
the
wisdom
and
counsels
of
God
had
in
it
,
and
therefore
it
must
be
a
great
work
that
must
manifest
that
;
for
certainly
those
whom
God
pardons
he
makes
them
understand
what
pardon
means
.
Now
th●n
,
if
thy
seeking
be
such
as
that
thou
knowest
what
it
is
thou
seekest
after
,
then
it
must
hold
forth
also
that
thou
dost
understand
the
Name
of
God
is
exceeding
glorious
in
it
;
and
then
as
thou
doest
apprehend
this
,
so
accordingly
thy
heart
will
work
after
it
;
and
therefore
when
you
are
alone
,
and
you
find
your
hearts
working
this
way
,
say
,
What
do
I
do
?
Do
I
so
call
upon
him
,
and
seek
after
him
,
as
that
this
work
of
mine
declares
to
God
and
my
own
Conscience
I
seek
for
it
so
,
as
that
I
may
manifest
the
glorious
Name
of
the
great
God
is
in
it
?
certainly
if
I
do
not
do
it
thus
,
I
take
Gods
Name
in
vain
.
Sixthly
,
Further
,
you
must
seek
after
it
as
if
you
were
now
to
answer
for
all
your
sins
before
the
Lord
,
as
you
would
wish
you
had
done
it
then
,
so
do
it
now
;
I
put
it
to
every
one
of
you
;
Have
you
not
been
on
your
sick-beds
,
and
in
your
apprehension
neer
unto
death
;
hath
not
God
wakened
your
Consciences
,
and
you
have
been
afraid
upon
the
account
of
your
sins
;
what
kind
of
temper
your
souls
have
been
in
then
,
know
it
concerns
you
every
day
in
the
whole
course
of
your
lives
to
have
the
same
apprehensions
as
you
had
at
that
time
;
do
now
as
then
you
would
have
done
:
certainly
thou
dost
not
understand
what
pardon
of
sin
means
,
if
thou
dost
not
seek
it
thus
.
Seaventhly
,
Do
it
as
thou
thinkest
in
thy
Conscience
the
damned
souls
in
Hell
would
do
if
God
should
give
them
a
possibility
,
What
would
they
do
if
God
should
proclaim
unto
them
a
possibility
of
pardon
?
what
would
they
do
?
divers
things
you
may
conceive
they
would
do
;
and
here
it
comes
up
fully
to
my
hand
to
put
you
upon
it
,
●o
say
,
O!
what
shall
I
do
?
Were
we
to
preach
to
them
in
Hell
,
do
you
think
that
there
is
any
one
of
them
but
would
mightily
cry
to
the
God
of
Heaven
;
't
is
not
like
that
any
one
of
such
an
Auditory
but
would
mightily
cry
to
God
,
if
the
great
counsels
of
God
concerning
pardon
of
sin
were
preacht
to
them
;
and
will
not
every
one
of
you
now
mightily
cry
to
God
for
it
?
certainly
if
they
would
do
it
in
Hell
,
Why
should
not
you
do
it
now
;
that
which
you
think
they
would
do
,
not
with
a
few
slight
vain
expressions
,
do
you
do
now
with
all
your
might
.
Eightly
,
Do
this
:
so
seek
after
it
as
to
desire
if
it
were
possible
that
you
might
bring
as
much
glory
unto
God
,
as
he
would
have
had
of
you
if
he
should
have
damn'd
you
for
ever
;
this
is
an
excellent
frame
of
spirit
though
you
do
not
know
it
,
but
though
you
do
not
,
yet
you
should
put
your selves
upon
such
a
kind
of
work
and
God
may
come
in
;
you
cry
out
for
pardon
,
but
never
cry
out
for
Gods
honour
,
O
what
shall
become
of
the
honour
of
God
that
he
hath
lost
by
me
,
and
the
dishonour
I
have
brought
to
him
,
say
,
O
Lord
I
have
dishonoured
thy
Name
,
O
that
I
might
so
honour
thy
Name
as
I
have
dishonoured
it
;
O
Lord
thou
mightest
make
up
thy
honour
in
my
eternal
damnation
;
but
O
Lord
,
I
would
if
I
could
do
any
thing
that
might
make
up
that
dishonour
that
I
have
brought
by
my
sin
,
if
I
could
do
any
thing
that
thou
mightest
have
any
honour
in
,
I
would
do
it
:
for
a
close
,
I
shall
put
this
for
a
consideration
to
you
;
whatsoever
you
would
do
upon
any
supposition
,
suppose
your
danger
were
as
great
as
ever
it
was
in
all
your
lives
,
what
you
would
do
then
do
it
now
;
you
must
do
all
that
can
be
done
by
a
creature
:
Now
if
you
would
do
more
on
such
a
supposition
as
this
,
after
all
those
Sermons
you
have
heard
of
the
evil
of
sin
,
and
now
of
the
great
blessedness
of
the
pardon
of
sin
,
if
you
do
not
do
what
a
creature
is
able
to
do
,
How
can
you
look
for
pardon
of
sin
in
the
face
of
God
?
and
therefore
what
you
would
do
on
any
such
supposition
,
do
now
,
though
thou
shouldest
not
get
pardon
;
suppose
such
a
thing
as
if
thou
wer
't
now
ready
to
be
damn'd
,
yet
is
it
not
better
to
do
it
,
than
not
to
do
it
?
Having
spoken
of
these
general
things
,
I
come
now
more
garticularly
to
the
other
part
of
the
Question
,
What
is
to
be
done
?
First
,
This
is
to
be
done
,
be
sure
thou
takest
off
thy
heart
from
all
other
imaginary
blessedness
;
certainly
there
is
no
man
in
the
world
but
hath
somewhat
else
his
heart
was
running
out
after
;
now
thou
must
get
off
thy
heart
from
that
thing
whatever
it
be
;
it
may
be
thy
heart
was
set
upon
friends
,
or
upon
pleasures
of
the
flesh
,
and
thou
thoughtest
thy self
happy
the
more
thou
had'st
liberty
for
thy
lust
,
and
the
like
;
now
thou
must
be
convinc't
that
thou
hast
fed
upon
ashes
,
and
hast
not
been
able
to
say
there
is
a
lie
in
my
right
hand
;
but
God
hath
now
shewed
me
there
is
a
lie
,
and
I
have
look't
for
happiness
else
where
;
but
now
I
see
it
is
not
there
to
be
found
,
win
thy
soul
fully
to
this
;
O
my
soul
art
thou
taken
off
from
all
other
things
,
hath
God
convinc't
thee
that
thou
may'st
have
honours
,
riches
,
pleasures
,
and
yet
be
a
Reprobate
,
wo
unto
me
for
the
time
that
I
have
lost
,
I
have
laid
out
my
time
and
mony
for
another
blessedness
,
that
is
no
where
to
be
found
but
in
the
grace
of
God
.
Secondly
,
Let
Conscience
have
free
liberty
to
shew
thee
thy
sins
,
and
charge
them
upon
thee
,
yea
to
accuse
and
condemn
thee
,
and
do
thou
help
thy
Conscience
;
when
Conscience
accuses
and
condemns
,
then
do
thou
condemn
thy self
;
if
thou
would'st
be
pardoned
,
then
give
Conscience
scope
and
liberty
;
't
is
very
dangerous
when
God
begins
to
stir
the
hearts
of
men
and
women
,
to
make
any
stop
or
give
any
check
to
Conscience
there
,
the
wisest
course
is
to
give
Conscience
liberty
,
for
it
will
have
liberty
one
day
to
accuse
and
condemn
you
;
Why
will
you
not
now
give
it
liberty
?
Conscience
will
one
day
bring
all
thy
evil
deeds
before
thee
and
accuse
thee
;
now
let
it
accuse
and
condemn
thee
,
and
certainly
if
thou
dost
so
,
thou
art
in
a
very
good
way
to
come
to
have
absolution
of
thy
sins
in
thy
Conscince
now
;
for
at
the
great
day
the
Books
shall
be
opened
:
Now
bring
as
it
were
a
day
of
Judgment
upon
thy self
,
contract
the
Throne
of
God
into
your
own
hearts
,
and
call
for
the
Book
of
Conscience
,
and
say
,
Conscience
?
What
say'st
thou
against
me
that
I
may
get
it
blotted
out
now
,
that
it
may
not
be
read
against
me
at
the
day
of
Judgment
?
Thirdly
,
Be
willing
to
own
all
thy
sins
,
confess
,
discover
them
with
all
the
heart-breaking
circumstances
and
aggravations
thou
canst
possible
,
the
Lord
knows
thy
sins
whether
thou
confessest
them
or
not
;
but
God
will
have
thee
to
come
and
lay
them
open
,
God
will
have
thee
to
come
and
charge
thy self
with
them
:
't
is
a
very
good
thing
to
open
Conscience
freely
before
the
Lord
,
not
in
a
slight
way
,
but
in
a
way
of
anguish
and
bitterness
of
spirit
bewailing
them
,
and
crying
by
way
of
Prayer
and
Petition
against
them
.
Fourthly
,
Be
willing
to
accept
of
the
punishment
of
sin
,
say
,
O
Lord
,
as
thus
I
do
charge
and
acknowledge
,
bewail
and
cry
out
of
my
sin
;
so
here
I
am
Lord
,
ready
and
willing
to
accept
of
the
punishment
of
my
sin
,
and
the
soul
that
is
in
this
frame
is
in
a
comfortable
way
of
pardon
of
sin
.
Fifthly
,
Resolve
to
avoid
sin
whatever
come
of
it
,
at
that
very
time
when
thou
art
seeking
pardon
,
of
sin
be
sure
to
resolve
never
to
sin
again
,
for
know
,
that
for
ought
thou
knowest
,
the
very
next
sin
thou
committest
may
make
God
come
upon
thee
for
all
thy
former
sins
.
And
then
Sixthly
,
Cast
out
whatsoever
is
gotten
by
false
ways
,
make
restitution
,
as
Zacheus
did
,
Luk.
19.
Seaventhly
,
Be
sure
that
thou
be
put
off
with
nothing
else
but
pardon
of
sin
;
never
rest
keeping
thy
soul
always
in
a
waiting
frame
,
looking
up
to
God
for
pardon
:
To
all
these
things
I
shall
add
,
that
all
these
must
have
reference
to
the
great
work
of
the
Son
of
God
,
when
you
cry
out
,
What
shall
we
do
?
though
I
have
spoken
of
divers
things
,
yet
know
all
is
with
reference
unto
Christ
the
Son
of
God
,
God-Man
;
look
upon
him
as
the
head
of
the
second
Covenant
offering
up
himself
for
our
sins
,
let
thine
eye
be
upon
him
,
and
as
thou
givest
thy
Conscience
liberty
to
charge
thy
sins
upon
thy
own
soul
,
so
charge
them
upon
Christ
the
head
of
the
second
Covenant
;
have
an
eye
to
him
for
the
discharge
of
them
;
Dost
thou
vomit
up
thy
sin
by
confession
,
and
cry
to
God
for
pardon
?
remember
that
thou
cry
to
him
through
the
mediation
of
Jesus
Christ
;
look
upon
him
that
must
make
up
the
breach
,
restore
thee
to
favour
,
and
remove
the
curse
:
in
every
work
be
sure
thou
eye
Christ
,
and
make
use
of
these
rules
so
,
as
may
further
the
venturing
of
thy
soul
upon
Christ
;
except
thy
soul
rise
to
this
,
to
work
thee
to
Christ
,
all
the
other
is
but
a
natural
work
,
though
as
I
said
before
,
that
thou
shouldest
let
Conscience
condemn
thee
,
and
that
thou
have
anguish
of
spirit
,
know
all
these
are
but
natural
works
,
any
further
then
they
serve
in
reference
unto
Christ
:
And
now
I
have
shewed
you
what
you
are
to
do
,
What
is
it
that
you
will
do
?
will
you
set
up
your
resolution
,
that
through
the
grace
of
God
in
Christ
,
whatever
hath
been
told
you
,
you
will
set
about
the
same
,
then
happy
are
you
;
but
if
you
do
it
not
,
it
may
be
you
may
wish
you
had
done
it
when
sin
lies
heavy
on
you
;
then
you
will
cry
that
God
would
be
merciful
to
you
,
but
then
God
and
Conscience
will
say
,
I
warned
you
at
such
a
time
,
in
such
a
place
,
and
were
not
you
there
put
in
a
way
to
seek
after
pardon
;
What
did
you
do
after
you
went
away
?
the
next
day
you
went
among
your
Companions
,
and
were
as
drunk
and
as
wicked
as
ever
before
;
if
it
be
so
,
then
trouble
will
be
upon
you
;
it
may
be
some
poor
creature
that
sat
in
the
same
pew
with
thee
,
had
a
heart
to
seek
pardon
,
and
is
absolved
before
men
and
Angels
,
and
at
the
day
of
Judgment
shall
sit
at
Christs
right
hand
,
and
thou
that
heardest
the
same
Word
,
and
hast
neglected
it
,
now
comest
to
have
thy
soul
for
ever
lie
under
the
weight
and
burden
of
thy
sins
:
God
forbid
that
there
should
be
such
a
difference
made
;
thou
hast
heard
the
way
,
seek
after
the
pardon
of
thy
sin
;
let
it
not
be
in
vain
that
all
these
Sermons
have
been
preach't
unto
you
,
Act.
10.43
.
when
they
preach't
about
pardon
of
sin
,
it
says
to
him
give
all
the
Prophets
witness
;
O
that
you
might
come
in
and
give
witness
that
this
day
remission
of
sin
was
preach't
unto
you
;
O
that
while
you
hear
this
Word
,
the
Holy
Ghost
might
fall
upon
you
,
that
you
might
have
your
hearts
fired
with
strong
resolutions
,
to
set
about
this
work
in
the
power
of
the
Holy
Ghost
,
and
rest
not
in
any
thing
on
this
side
of
a
pardon
:
Now
I
come
to
give
you
some
incouragements
,
and
they
will
work
two
ways
,
either
draw
you
to
Christ
,
or
for
ever
stop
your
mouths
,
that
you
shall
have
nothing
to
say
against
him
.
I
shall
name
fifteen
incouragements
unto
you
.
CHAP.
XX.
Of
Encouragements
to
seek
after
Pardon
of
Sin
.
FIrst
,
The
time
of
your
life
is
given
for
this
very
end
,
to
seek
the
pardon
of
your
sins
;
if
a
man
have
any
great
business
to
do
that
concerns
his
life
,
and
another
comes
to
him
,
and
says
,
Sir
,
this
is
the
very
nick
of
time
that
you
have
taken
,
or
else
you
had
been
lost
for
ever
,
so
this
is
the
very
nick
of
time
given
you
to
get
pardon
of
your
sins
and
interest
in
the
blood
of
Christ
.
Secondly
,
This
time
is
not
only
afforded
for
this
end
,
but
the
means
the
Lord
hath
brought
you
under
is
a
great
argument
that
he
intends
mercy
for
you
,
and
you
may
conclude
there
are
more
of
Gods
Elect
may
have
pardoning
mercy
than
in
former
times
;
the
light
of
the
Gospel
breaks
forth
,
and
certainly
there
is
more
to
be
brought
in
,
the
Gospel
is
the
fruit
of
Christ's
death
,
and
given
for
the
Elects
sake
,
Act.
18.9
,
10.
he
bids
him
go
end
preach
,
for
he
had
much
people
;
he
should
have
opposition
,
but
go
,
be
not
afraid
,
for
I
have
much
people
in
that
place
;
't
is
true
,
the
rain
will
fall
upon
the
tiles
as
well
as
on
the
tender
hearbs
and
grass
;
but
certainly
where
God
sends
his
Word
he
hath
people
to
be
gathered
in
;
and
if
you
take
notice
of
Gods
Providence
in
this
point
,
it
may
much
incourage
you
to
come
in
,
certainly
there
be
many
in
this
Congregation
,
and
in
others
,
where
the
Word
is
preached
,
that
he
will
pardon
,
Mar.
10.46
.
The
blind
man
hearing
it
was
Christ
that
past
by
,
he
cryed
for
mercy
,
and
many
charged
him
to
hold
his
peace
,
but
he
cried
the
more
,
and
Christ
stood
still
and
called
him
unto
him
:
Now
if
thou
seest
thy
sin
,
and
cryest
for
pardon
,
Christ
will
call
thee
to
give
pardoning
mercy
to
thee
as
he
did
Bartimeus
.
Thirdly
,
It
may
be
thou
art
not
only
under
the
means
of
grace
and
the
outward
call
,
but
thou
begin'st
to
feel
an
inward
call
,
there
are
some
stirrings
of
Gods
Spirit
within
thee
;
thou
could'st
say
before
,
thou
wonderedst
what
the
matter
was
with
people
to
run
after
Sermons
,
but
now
thou
begin'st
to
feel
the
effect
of
it
,
And
the
glory
of
God
appears
to
thee
in
this
place
,
when
thou
art
hearing
of
his
Word
;
thou
may'st
hence
reason
,
as
Manoa's
wife
,
Judg.
13.23
.
That
certainly
if
God
had
intended
to
have
killed
us
,
he
would
not
have
received
a
burnt
Offering
and
a
meat
Offering
at
our
hands
;
neither
would
he
have
shewed
us
all
these
things
;
so
say
to
thy
soul
,
if
God
had
intended
to
kill
me
,
he
would
not
have
been
so
willing
to
have
drawn
me
after
him
,
neither
would
he
have
shewed
me
all
these
things
,
and
let
that
be
an
incouragement
unto
thee
.
Fourthly
,
The
end
why
God
continues
this
world
in
being
,
is
that
he
might
give
pardon
to
his
Elect
;
certainly
this
world
had
been
dissolved
long
ago
,
if
it
were
not
that
he
might
bring
pardon
to
his
Elect
,
and
to
those
that
see
their
sins
;
this
must
needs
be
a
great
incouragement
to
a
soul
,
viz.
to
those
that
see
their
sins
,
to
come
in
;
when
this
pardoning
work
is
done
,
Christ
will
deliver
up
his
Kingdom
to
his
Father
;
if
a
malefactor
should
come
to
sue
out
his
pardon
,
and
one
should
say
unto
him
,
't
is
well
Sir
you
are
come
,
for
the
King
would
not
have
kept
his
Court
so
long
here
,
but
that
you
should
come
in
;
were
not
this
a
great
incouragement
?
so
say
I
,
were
it
not
that
men
should
come
to
get
the
pardon
of
their
sins
,
the
Court
of
the
world
would
have
been
broken
up
long
before
this
time
,
Fifthly
,
The
principal
scope
of
the
Scriptures
is
for
this
very
end
,
to
reveal
the
pardoning
grace
of
God
;
you
have
here
the
heart
of
God
laid
open
;
Christ
wept
and
mourned
that
sinners
would
not
come
in
,
that
they
might
be
pardoned
and
saved
.
Simile
.
I
have
read
a
story
,
that
in
Athens
there
was
a
Temple
,
and
in
that
there
was
a
woman
weeping
,
and
in
one
hand
she
had
a
bleeding
Heart
,
and
with
the
other
she
was
writing
Pardons
;
so
Christ
he
stands
weeping
over
you
,
that
you
will
not
come
in
,
and
he
hath
a
bleeding
heart
,
bleeding
for
you
in
the
one
hand
,
and
with
the
other
hand
he
is
ready
to
write
you
a
pardon
,
Luk.
19.41
,
42.
nay
,
he
does
not
only
weep
:
But
the
Sixth
incouragement
may
be
,
He
sends
his
Ambassadors
to
woe
you
to
come
in
,
and
tells
them
they
shall
not
take
a
denyal
at
your
hands
,
2
Cor.
5.20
.
They
intreat
and
beg
as
in
his
Name
,
nay
it
is
the
beseechings
and
intreatings
of
God
himself
;
as
if
a
King
should
send
one
of
the
Attendants
on
him
to
a
poor
condemned
Prisoner
,
and
say
,
go
tell
such
a
one
that
he
must
come
for
his
pardon
,
and
tell
him
,
I
beseech
him
,
and
take
no
denyal
of
him
,
I
beseech
him
to
come
in
;
would
not
this
manifest
the
great
willingness
of
the
King
to
pardon
;
God
does
so
,
he
sends
his
Ministers
and
beseeches
you
to
come
in
and
take
a
pardon
;
't
is
as
certain
God
speaks
thus
by
his
Ministers
,
as
if
you
heard
God
speaking
by
himself
,
this
should
move
you
to
come
in
,
Christ
begs
and
intreats
you
to
be
reconciled
,
that
his
bloud
might
not
be
shed
in
vain
:
seeing
it
is
so
,
that
God
begs
of
thee
to
come
in
,
why
shouldest
not
thou
come
in
,
and
take
pardon
of
thy
sin
,
Why
can'st
not
thou
come
in
and
give
up
thy self
and
all
thou
hast
and
art
to
him
.
Seventhly
,
Know
it
is
the
great
office
and
work
of
Christs
mediatorship
to
bind
up
the
broken
hearts
of
wounded
sinners
,
Isai.
61.1
.
The
Spirit
of
the
Lord
is
upon
me
,
and
he
hath
anointed
me
,
he
hath
sent
me
to
preach
good
tidings
to
the
meek
;
he
hath
seat
me
to
bind
up
the
broken
hearted
,
to
proclaim
liberty
to
the
Captives
,
and
the
opening
of
the
Prison
to
them
that
are
bound
;
this
in
the
New
Testament
is
applyed
to
Christ
.
Now
this
being
the
great
work
for
which
Christ
came
into
the
world
,
to
bind
up
the
broken-hearted
,
see
whether
thou
canst
not
rely
on
Christ
by
an
act
of
faith
,
this
should
be
a
great
incouragement
.
Eighthly
,
Consider
that
,
that
God
thou
hast
to
deal
withal
,
his
nature
is
mercy
in
the
abstract
;
and
if
so
,
he
is
free
in
his
mercy
;
as
the
Sun
shines
,
because
it
's
the
nature
of
it
to
shine
;
so
the
mercy
of
God
must
needs
work
freely
,
because
it
is
his
nature
;
as
the
fire
burns
naturally
,
Exod.
34.
&
Mic.
7.18
.
God
pardons
because
he
delights
in
mercy
;
thou
say'st
thou
art
a
poor
sinner
;
well
,
though
it
be
so
,
yet
thou
may'st
say
,
though
God
can
see
nothing
in
me
,
yet
seeing
that
he
is
a
God
that
delights
in
mercy
,
this
may
move
me
to
come
in
:
For
1.
He
hath
more
delight
in
pardoning
any
sinner
than
in
all
the
creatures
of
Heaven
and
Earth
;
God
delights
in
all
the
works
of
his
hands
;
but
in
this
he
delights
in
more
than
in
all
;
he
delights
in
them
all
,
but
not
so
much
as
in
magnifying
his
grace
in
Jesus
Christ
;
for
in
this
he
magnifies
his
Son
,
and
therefore
he
hath
more
pleasure
,
and
takes
more
delight
in
pardoning
a
poor
humbled
sinner
,
than
in
all
the
works
of
his
hands
besides
.
2.
No
one
can
take
so
much
pleasure
in
the
salvation
of
his
own
soul
,
as
God
doth
in
pardoning
of
thy
sin
;
and
the
reason
is
,
because
this
is
the
greatest
design
that
God
hath
,
which
is
the
setting
out
of
his
glory
in
his
pardoning
mercy
in
Christ
,
and
therefore
this
may
be
a
great
encouragement
.
3.
God
is
more
delighted
in
the
work
of
thy
heart
closing
with
free
grace
,
than
in
all
the
legal
works
of
humiliation
;
what
says
Christ
?
this
is
the
good
will
and
pleasure
of
God
;
and
David
was
called
a
man
after
Gods
own
heart
;
Why
?
because
he
was
a
man
that
would
do
his
will
;
so
that
this
is
a
great
incouragement
,
though
many
abuse
this
and
pervert
it
to
their
own
destruction
,
yet
God
will
have
it
taught
,
that
thou
mightest
have
the
comfort
of
it
,
and
therefore
thou
shouldest
close
with
God
and
come
in
,
and
take
hold
of
his
pardoning
mercy
.
Ninthly
,
Though
God
hath
taken
such
a
way
in
mercy
to
pardon
sin
,
yet
he
loseth
nothing
in
his
justice
;
Christ
hath
taken
such
order
that
his
glory
shall
no
way
be
diminished
,
his
justice
shall
be
satisfied
;
and
therefore
thou
need'st
not
say
thus
,
I
have
so
sinned
against
God
that
I
know
not
,
that
I
cannot
tell
how
to
make
up
his
glory
;
for
there
is
care
taken
for
that
already
,
and
therefore
that
need
not
discourage
thee
.
Tenthly
,
There
are
as
vile
sinners
now
Triumphing
in
Heaven
as
any
of
you
that
are
here
,
be
you
never
so
black
and
vile
,
and
therefore
be
not
discouraged
at
the
greatness
of
thy
sins
;
for
though
they
be
very
great
,
yet
that
may
not
keep
thee
out
,
others
as
vile
as
thou
art
,
are
now
in
Heaven
.
Eleventhly
,
Make
the
utmost
of
thy
sin
thou
can'st
,
yet
this
need
not
hinder
thee
to
come
to
God
for
:
for
ought
that
either
men
or
Angels
know
▪
thou
hast
as
much
interest
in
Christ
as
any
Saint
in
Heaven
over
had
,
and
if
thou
comest
in
and
layest
hold
on
Christ
,
thy
very
laying
hold
on
Christ
will
plainly
shew
thou
hast
a
right
unto
him
,
and
therefore
be
not
discouraged
but
come
in
.
Twelfthly
,
Vpon
thy
closing
with
Christ
,
thou
wilt
find
such
a
change
as
was
never
wrought
in
any
creature
besides
;
for
though
thou
wer
't
vile
and
filthy
,
more
vile
and
filthy
than
a
child
new
born
by
original
and
actual
sins
ingendred
in
thee
,
yet
thou
shalt
be
made
cleaner
than
a
child
,
and
more
pure
in
the
eyes
of
God
than
any
child
cleansed
from
his
filthiness
;
would
not
you
do
any
thing
to
be
pure
in
the
eyes
of
God
,
make
use
of
what
I
say
,
and
you
shall
be
clean
;
when
you
hear
the
Ministers
utter
the
threatnings
of
God
you
fall
out
with
the
man
,
and
say
,
he
preaches
nothing
but
terror
;
alas
't
is
our
delight
to
preach
the
pardoning
grace
of
God
;
but
we
must
shew
the
evil
of
sin
,
and
it
is
that
you
might
come
in
and
imbrace
mercy
;
for
know
,
we
delight
to
preach
mercy
more
than
any
thing
else
;
and
know
,
that
if
thou
desirest
that
all
thy
thoughts
,
ways
and
actions
may
be
for
Gods
glory
,
he
will
not
upbraid
thee
for
coming
in
unto
him
,
Joh.
6.37
.
He
that
cometh
to
Christ
,
he
will
in
no
wise
cast
out
;
though
thou
hast
been
never
so
great
a
sinner
,
yet
thou
may'st
come
in
and
close
with
Christ
;
for
he
that
comes
to
him
,
be
he
what
he
will
,
he
will
in
no
wise
cast
out
.
Thirteenthly
,
Thou
wilt
fill
Heaven
with
joy
,
and
there
will
be
more
melody
in
Heaven
than
at
the
coming
in
of
any
Prince
to
his
Kingdom
;
and
I
may
say
unto
you
,
even
in
this
place
,
if
you
come
in
,
the
Angels
will
rejoyce
at
it
;
for
there
are
many
Angels
stand
about
you
;
therefore
take
heed
of
your
carriage
,
for
they
come
to
see
your
behaviour
;
have
a
special
care
your
hearts
be
set
upon
the
work
you
come
about
,
for
they
are
here
to
see
how
you
carry
your selves
.
Fourteenthly
,
In
obtaining
pardon
of
sin
and
closing
with
Christ
by
faith
,
thou
art
made
heir
of
the
whole
world
,
Rom.
4.13
.
How
does
many
of
you
Marriners
,
and
others
venture
upon
dangerous
voyages
to
get
great
Estates
in
this
world
,
and
you
count
them
happy
that
are
born
to
great
Estates
;
Why
,
by
closing
with
Jesus
Christ
by
faith
for
remission
of
sins
,
you
are
made
heirs
of
the
whole
world
,
I
mean
not
of
that
to
come
,
but
of
this
present
world
,
though
none
of
you
certainly
desire
more
than
may
carry
you
to
Heaven
,
yet
you
are
true
and
proper
heirs
of
the
whole
world
:
All
is
yours
,
the
Scripture
is
very
clear
in
it
;
but
I
cannot
now
stand
to
inlarge
upon
it
,
1
Cor.
3.
latter
end
.
Fifteenthly
,
For
any
thing
thou
knowest
,
thou
art
one
of
Gods
Elect
,
and
there
is
nothing
thou
art
to
do
,
but
God
hath
promised
to
inable
thee
to
do
it
;
for
there
is
such
a
transaction
between
God
and
Christ
,
that
he
that
shall
be
saved
shall
not
have
only
savour
vouchsaf't
unto
him
,
but
shall
be
inabled
to
do
whatsoever
God
requires
of
him
,
there
shall
be
grace
given
to
every
one
of
the
Elect
of
God
.
And
now
if
thou
comest
in
and
givest
up
thy self
,
and
all
that
thou
art
,
hast
or
can'st
do
to
Christ
:
How
knowest
thou
but
thou
art
one
of
those
that
art
Elect
,
and
so
shall
be
made
for
ever
happy
?
But
if
after
all
that
has
been
said
,
thou
goest
away
with
slight
thoughts
of
this
rich
and
transcendent
grace
of
pardoning
mercy
,
and
dost
not
set
presently
upon
the
work
to
obtain
it
,
Be
thou
for
ever
ashamed
and
confounded
,
but
let
the
pardoning
mercy
of
God
be
for
ever
magnified
.
FINIS
.