SERMONS
UPON
Several
Texts
OF
SCRIPTURE
.
BY
GEORGE
BARKER
,
B.
D.
Sometime
Fellow
of
Catherine-Hall
in
Cambridge
,
and
late
Rector
of
Danby
upon
Wisk
,
in
York-shire
.
YORK
,
Printed
by
John
White
,
for
Francis
Hildyard
,
Richard
Manklin
,
and
Thomas
Baxter
Book-sellers
in
York
,
1697.
The
Preface
.
THE
Author
of
these
Sermons
was
a
Person
of
great
Learning
and
Piety
,
both
which
he
did
abundantly
manifest
,
whilest
he
was
for
severall
years
Fellow
of
Catherine
Hall
in
the
University
of
Cambridge
,
where
he
was
reputed
to
be
one
of
the
most
un-wearied
Diligence
,
profound
Learning
,
and
Exemplary
Piety
and
Charity
of
his
Time
.
No
less
esteem
had
he
amongst
the
Clergy
and
all
that
knew
him
,
after
he
was
presented
by
the
University
to
the
Rectory
of
Danby-Wisk
nigh
North-Allerton
in
York-shire
,
in
the
Year
1659.
Where
he
continued
in
such
a
retired
station
,
as
his
Humility
and
Contentedness
of
Mind
most
affected
,
for
almost
twenty
five
Years
,
till
his
last
Sickness
,
which
happened
in
the
beginning
of
the
Year
1684.
During
his
continuance
in
this
place
he
always
made
it
his
business
,
and
the
Employment
of
his
whole
time
to
promote
the
Eternall
happiness
of
all
under
his
care
and
charge
,
by
a
constant
and
diligent
performance
of
all
those
Duties
that
a
Minister
owes
to
his
Parishioners
.
And
not
Regarding
either
the
smallness
of
his
Parish
,
or
his
own
ease
,
he
Preached
continually
twice
every
Lords
day
;
and
besides
that
,
he
took
all
other
opportunities
of
Fasts
and
Holy-days
,
to
recommend
to
the
People
their
Duties
upon
those
Occasions
.
There
he
Preached
all
the
following
Sermons
,
Except
only
the
Fourth
,
which
he
Composed
upon
an
Extraordinary
occasion
,
as
the
Title
of
it
shews
.
In
these
and
all
his
Sermons
he
affected
such
a
plainness
of
Style
,
&
Familiarity
of
Expression
as
was
most
suitable
to
the
Capacities
of
his
Parishioners
.
And
it
is
to
be
hoped
,
that
this
plainness
of
his
will
not
be
accounted
a
fault
by
the
Candid
Reader
,
who
shall
consider
that
the
main
end
and
design
of
all
the
Authors
Labours
,
was
not
to
please
the
Ears
of
his
Auditors
with
fine
Phrases
,
and
exact
Expressions
,
but
fully
to
Instruct
them
in
the
Knowledge
,
and
Affectionately
to
excite
them
to
the
Practice
of
the
great
Duties
of
the
Christian
Religion
.
For
both
which
he
was
Excellently
qualified
by
his
great
Learning
and
Skill
in
all
parts
of
Divinity
,
and
by
that
hearty
desire
,
and
ardent
Zeal
for
the
welfare
and
salvation
of
all
Mankind
,
which
was
the
first
Principle
of
all
his
actions
.
And
as
it
was
the
only
business
of
this
Authors
whole
Life
,
to
do
good
by
his
Doctrine
and
Example
,
so
it
is
the
same
sincere
Principle
that
has
influenced
the
Publishers
of
this
work
,
and
induced
them
to
expose
these
discourses
to
the
World
;
that
so
the
benefits
of
them
might
be
more
Generall
,
and
no
longer
be
confined
to
those
few
Relations
,
that
understood
his
way
of
Writing
:
And
it
will
be
a
sufficient
Satisfaction
to
them
,
if
those
great
Ends
,
which
the
AUTHOR
aimed
at
in
his
Preaching
,
be
in
any
measure
attained
by
the
Publishing
of
these
his
Posthumous
Sermons
.
If
the
amendment
of
Mens
Lives
and
Manners
be
the
happy
effect
of
their
Reading
,
what
is
here
heartily
designed
,
and
humbly
recommended
for
that
Purpose
.
The
CONTENTS
.
SERMON
I.
II.
-
S.
Mat.
5.
48.
Be
ye
therefore
perfect
,
even
as
your
Father
,
which
is
in
Heaven
is
perfect
.
pag.
1.
21.
SERM.
III.
-
Phil.
4.
5.
Let
your
Moderation
be
known
unto
all
men
.
37.
SERM.
IV.
-
Malachi
2.
7.
For
the
Priests
lips
should
keep
Knowledge
.
77.
SERM.
V.
-
Prov.
3.
5.
6.
Trust
in
the
Lord
with
all
thine
heart
,
and
lean
not
unto
thine
own
understanding
:
In
all
thy
wayes
acknowledge
him
,
and
he
shall
direct
thy
Paths
.
107.
SERM.
VI.
-
Mat.
7.
14.
Because
strait
is
the
Gate
,
&
narrow
is
the
way
,
which
leadeth
unto
Life
,
&
few
there
be
that
find
it
.
123.
SERM.
VII
.
-
S.
Mat.
7.
21.
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heaven
;
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
149.
SERM.
VIII
.
IX
.
-
S.
Mat.
7.
25.
And
the
Rain
descended
,
and
the
Floods
came
,
and
the
Winds
blew
,
and
beat
upon
that
house
;
and
it
fell
not
,
for
it
was
founded
upon
a
Rock
.
171.
193.
SERM.
X.
XI
.
-
S.
Mat.
7.
26.
27.
And
every
one
that
heareth
these
sayings
of
mine
and
doth
them
not
,
shall
be
likened
unto
a
Foolish
man
,
which
built
his
House
upon
the
Sand
:
And
the
Rain
descended
,
and
the
Floods
came
,
and
the
Winds
blew
and
beat
upon
that
house
,
and
it
fell
,
and
great
was
the
Fall
of
it
.
219.
239.
SERM.
XII
.
-
Isaiah
55.
6.
Seek
ye
the
Lord
,
while
he
may
be
found
;
call
ye
upon
him
,
while
he
is
near
.
250.
St.
Matthew
,
5.
48.
Be
ye
therefore
perfect
,
even
as
your
Father
which
is
in
Heaven
is
perfect
.
IN
these
words
you
have
two
things
considerable
;
their
dependance
,
and
their
importance
.
As
for
their
dependance
,
and
coherance
,
its
evident
from
the
particle
Therefore
,
that
they
are
a
conclusion
drawn
from
somewhat
premised
,
what
ever
that
be
,
q.
d.
seeing
all
that
I
have
lately
declared
unto
you
is
true
,
ye
ought
to
look
upon
it
both
as
your
duty
and
concernment
to
be
perfect
.
The
only
doubt
is
,
whether
the
premises
upon
which
this
inference
is
grounded
,
be
not
the
whole
discourse
from
the
17.
Verse
to
the
end
,
or
it
be
the
latter
part
of
the
discourse
,
Verse
45
,
for
indeed
there
is
just
ground
for
such
an
inference
from
either
;
it
s
very
rational
to
discourse
either
way
,
as
thus
:
Seeing
that
the
Law
which
Christ
the
eternal
Son
of
God
came
to
establish
is
no
imperfect
Law
,
for
it
does
not
only
regulate
the
outward
,
but
the
inward
man
also
,
and
consequently
its
obliging
authority
and
directing
efficacy
reaches
the
whole
man
,
as
to
all
his
Thoughts
,
Affections
,
Words
,
Carriages
,
Wayes
and
Doings
,
it
becomes
those
who
profess
subjection
to
this
Law
,
not
to
content
themselves
with
such
an
imperfect
observation
of
it
,
as
the
Scribes
and
Pharises
took
up
with
;
it
becomes
those
who
have
such
an
exact
rule
to
direct
them
,
as
the
perfect
Law
;
such
an
excellent
example
to
excite
them
as
the
perfect
God
,
to
endeavour
being
perfect
as
their
Heavenly
Father
is
perfect
.
Or
thus
,
seeing
that
God
whose
Children
you
profess
your selves
to
be
,
has
not
only
a
love
for
Friends
,
but
Enemies
,
as
doth
sufficiently
appear
in
that
he
expresses
it
to
both
,
doing
Good
to
the
evill
,
and
Good
,
&c.
And
seeing
that
to
have
and
express
this
love
,
is
his
perfection
,
we
are
every
way
obliged
and
Concerned
too
,
as
we
would
please
God
and
resemble
our
best
Father
,
in
that
which
really
is
,
and
by
him
is
reputed
,
his
Chief
perfection
,
to
be
as
he
is
,
and
do
as
he
do's
,
viz.
Not
only
to
love
Friends
but
Enemies
too
.
This
is
the
way
to
be
what
,
every
one
does
naturaly
with
great
vehemency
,
desire
,
both
for
the
honour
,
and
the
happiness
which
it
brings
along
with
it
.
Perfect
in
that
,
with
the
highest
perfection
,
which
a
Creatures
utmost
capacity
can
take
in
;
it
s
most
soaring
ambition
can
hope
for
.
Now
though
either
of
these
reasonings
be
cogent
enough
,
yet
the
latter
seems
best
to
fit
the
context
,
and
to
fall
in
with
the
words
[
That
ye
may
be
the
Children
of
your
Father
which
is
in
Heaven
,
for
he
makes
his
Sun
to
rise
on
the
evill
and
on
the
good
,
&c.
]
Be
ye
therefore
perfect
,
&c.
As
to
the
importance
and
sence
of
the
words
as
they
lye
intire
in
themselves
,
they
contain
in
them
.
1st
.
An
insinuation
,
that
the
universall
Love
which
every
way
demonstrates
it selfe
to
be
in
God
;
is
the
chief
Perfection
of
that
God
,
who
is
every
way
perfect
.
2ly
.
An
exhortation
unto
a
great
duty
,
with
motives
to
induce
to
it
,
and
directions
to
guide
us
in
it
.
The
duty
exhorted
to
,
is
to
be
perfect
,
that
is
,
to
Endeavour
after
perfection
,
for
that
is
our
work
;
but
to
Make
us
perfect
is
God's
.
the
motive
to
perswade
to
this
duty
is
because
God
is
perfect
,
and
by
coming
to
be
perfect
,
we
shall
come
to
be
like
him
.
And
this
will
both
Become
us
,
for
its
a
seemely
thing
for
Children
to
res●mble
their
Father
;
and
it
will
Advantage
us
also
,
for
certainly
what
is
the
Perfection
of
the
Father
in
Heaven
can
be
no
Diminution
to
the
Children
on
Earth
.
The
direction
to
guide
in
the
practise
of
this
duty
is
;
in
our
pursuit
after
perfection
,
to
take
heed
we
be
not
deceived
with
the
name
without
the
thing
,
and
that
we
may
not
be
deceived
here
,
to
keep
continually
in
our
eye
the
perfection
of
God
as
the
Star
to
stear
by
.
Doct.
1st
.
Vniversal
Love
is
the
Chiefe
perfection
of
God
himselfe
.
Christ
,
when
he
has
once
averred
that
God
makes
his
Sun
to
Rise
on
the
evil
and
on
the
good
&c.
makes
account
that
he
has
fully
demonstrated
God
to
be
perfect
,
and
there
needs
no
further
proof
of
this
,
therefore
in
stead
of
proving
the
point
he
applyes
it
,
and
bids
them
be
perfect
as
God
is
.
Now
Christ
discourse
would
not
be
coherent
,
vnless
we
did
Suppose
that
Gods
being
so
good
,
as
to
serve
both
good
and
bad
,
with
his
Sun
and
raine
,
was
all
one
with
his
being
perfect
.
There
are
indeed
in
God
other
excellencyes
,
there
is
his
Wisdome
wherby
he
understands
all
persons
and
affaires
thoroughly
,
and
knowes
how
to
overrule
them
so
as
to
make
them
serue
his
owne
ends
;
Yea
even
then
when
they
most
desire
,
designe
,
and
endeavour
to
oppose
them
.
There
is
his
power
whereby
he
is
able
compleatly
to
effect
whatever
he
intends
,
without
the
least
help
of
the
creature
,
in
spite
of
all
opposition
which
can
possibly
be
made
either
by
the
whole
World
or
Hell
or
both
vnited
.
There
is
his
Iustice
which
makes
him
to
detest
all
violations
of
right
,
by
whom
soever
,
so
that
he
will
neither
do
wrong
himselfe
nor
suffer
others
to
do
it
,
if
by
any
ways
where
it
is
fit
and
honourable
for
him
to
interpose
,
he
can
prevent
it
.
And
if
by
his
commands
and
threats
he
connot
restraine
Sin
he
will
by
his
Severityes
against
the
Sinner
declare
that
he
does
not
at
all
approve
of
it
.
And
all
these
excellencies
are
in
God
in
their
perfection
.
Gods
Wisdome
is
without
the
least
allay
of
folly
,
though
it
s
obserued
that
there
are
few
great
wits
in
the
world
but
they
have
some
flaw
in
them
,
betraying
them
to
imbrace
some
odd
oppinions
which
scarce
any
in
their
wits
can
look
upon
as
the
least
probable
.
Gods
power
is
not
capable
of
either
being
resisted
with
open
force
,
or
evaded
by
Subtle
practics
,
or
wearied
by
tedious
and
toylsome
exercise
of
it
,
for
it
is
all
act
and
every
way
infinite
.
Gods
Justice
holds
an
even
ballance
,
and
inclines
neither
to
the
rigour
of
Severity
,
nor
to
the
loosness
of
lenity
;
it
wholy
overlookes
persons
,
and
only
considers
causes
,
to
render
to
every
man
according
to
his
deeds
,
without
respect
of
persons
Romans
2
,
6.
11.
Every
thing
is
then
in
its
highest
degree
,
where
it
is
most
essential
;
Thus
heat
in
fire
is
more
Vehement
then
in
Water
because
in
fire
it
is
essential
being
agreeable
unto
that
essence
from
which
it
flowes
,
and
finding
nothing
within
to
give
the
least
check
unto
it
;
but
in
water
it
is
accidentall
,
it
com's
from
without
and
meets
with
some
thing
within
which
is
continually
opposing
it
.
Now
all
these
excellencies
,
as
they
are
originally
in
God
and
derived
from
him
into
the
creatures
,
like
streames
which
Jssue
from
the
fountaine
;
so
they
are
essentially
in
God
flowing
immediately
and
necessarily
from
his
very
nature
,
and
therefore
they
are
all
infinite
and
consequently
perfect
like
this
.
Thirdly
,
these
are
perfections
in
God
for
he
would
not
be
a
God
,
that
is
,
a
being
every
way
the
best
,
if
he
wanted
any
of
these
excellencyes
or
had
them
not
all
in
the
highest
degree
.
For
the
proper
notion
of
a
God
is
such
a
being
as
necessarily
comprehends
in
it
all
kinds
and
degrees
of
excellencys
.
Yet
of
all
exellencyes
which
are
in
God
if
we
may
be
allowed
to
compare
one
infinite
thing
with
another
,
and
where
every
thing
is
the
best
in
its
kind
to
give
a
preference
to
one
before
another
;
God's
Love
and
goodness
is
the
Cheifest
.
Now
these
in
God
are
Vniversall
,
not
limited
to
times
,
places
,
or
persons
;
But
are
extended
to
eternity
,
diffusing
themselves
over
the
whole
Vniverse
,
Heaven
,
Earth
,
I
had
allmost
said
Hell
too
,
For
;
First
.
They
are
Naturall
to
God
and
Act
according
to
the
manner
of
Naturall
Agents
,
necessatily
not
Arbitrarly
,
it
being
naturall
unto
fire
to
make
hott
,
wherever
it
be
,
it
must
diffuse
heat
,
though
possibly
it
may
meet
with
many
bodys
which
will
not
receive
,
and
take
in
,
the
heat
,
which
is
brought
unto
them
.
Love
is
not
in
God
as
its
subject
,
but
it
is
in
God
as
his
very
nature
;
therefore
God
must
be
always
Loving
,
because
He
is
Love
its
selfe
'
1.
John
,
4.
16.
And
so
may
as
easily
cease
to
be
God
as
cease
to
love
,
Indeed
when
Scripture
saith
I
will
have
mercy
on
whom
I
will
have
mercy
Rom.
9.
15.
Some
might
hence
conclude
that
God
letts
out
his
Love
Arbitrarily
;
So
that
he
might
keep
it
in
,
if
he
pleased
.
And
its
true
he
might
do
so
,
if
he
could
be
pleased
to
do
so
.
But
he
cannot
,
there
is
such
a
perfect
harmony
betwixt
his
will
and
nature
,
that
what
ever
his
nature
is
inclined
to
,
his
will
is
satisfied
in
;
And
where
the
inclinations
of
his
nature
,
the
dictates
of
his
Judgment
,
and
the
choice
of
his
will
concur
,
nothing
shall
hinder
the
workings
of
mercy
towards
that
person
;
And
therefore
where
God
will
have
mercy
the
poor
Sinner
shall
find
mercy
.
2dly
.
They
are
infinite
in
God
.
Indeed
all
Gods
attributes
must
of
necessity
be
infinite
,
because
he
has
them
of
himselfe
,
and
its
contrary
to
the
nature
of
every
being
to
set
bounds
unto
its
owne
excellencyes
;
nothing
therefore
has
finite
excellencies
but
what
has
its
being
from
another
,
who
both
made
it
and
Limited
it
,
gave
it
its
being
and
its
bounds
,
Now
if
Gods
Love
and
goodness
be
Infinite
they
must
be
Universall
,
because
what
is
Infinite
is
as
great
as
great
can
be
,
and
can
have
nothing
greater
then
its
self
,
but
a
love
and
goodness
which
do
extend
to
all
are
certainly
greater
then
these
which
extend
only
to
some
few
.
Objection
.
But
if
God's
Love
and
goodness
be
Universall
,
then
it
must
needs
work
towards
all
,
and
if
it
do
so
then
all
must
be
benefited
by
it
.
Answer
,
1st
.
It
s
true
all
are
benefited
by
it
,
for
from
this
love
of
God
,
all
receive
their
being
,
and
Life
;
the
conveniencies
and
comforts
of
this
life
,
more
or
less
,
the
meanes
whereby
they
may
be
advanced
to
,
and
assured
of
a
better
,
whatever
hearts
they
have
to
make
use
of
these
means
,
whatever
Wisdom
and
grace
and
comfort
any
receive
in
the
consciencious
use
of
these
means
.
2dly
.
That
some
are
not
more
advantaged
by
this
Love
and
Goodness
,
it
is
not
because
this
Love
and
Goodness
,
is
a
wanting
to
them
,
but
they
are
a
wanting
to
it
,
and
their
own
intrests
.
For
men
are
not
capable
of
the
highest
Communications
of
love
and
goodness
till
first
they
be
fitted
for
them
,
and
the
fitting
for
these
being
a
work
of
Common
grace
is
carried
on
by
such
a
power
,
in
such
a
way
,
as
is
resistible
,
for
though
a
Man
cannot
quicken
and
save
himself
;
yet
without
doubt
he
having
free
Will
enough
to
do
evill
he
may
destroy
and
ruine
himself
,
he
may
Resist
that
grace
which
he
is
obliged
and
concerned
to
follow
,
and
which
if
he
did
follow
,
so
far
as
he
may
,
and
ought
,
it
would
lead
him
to
an
higher
degree
of
grace
,
which
would
lead
him
unto
happiness
.
Object
.
If
God
love
all
,
then
he
must
hate
none
yet
the
Scripture
Declares
that
he
hates
some
,
The
covetous
the
Lord
abhors
Ps.
10.
3.
The
wicked
and
him
that
loves
Violence
his
Soul
hates
Psl
.
11.
5.
Answ.
God
while
he
hates
and
threatens
and
punishes
them
,
still
loves
them
,
he
loves
the
Person
whilest
he
detests
the
vice
;
he
loves
them
as
they
are
his
creatures
,
as
they
continue
what
he
has
made
them
,
and
hates
them
onely
as
they
have
marred
themselves
;
and
indeed
it
is
Gods
love
to
them
which
makes
him
hate
them
,
for
he
onely
hates
them
as
they
are
enemies
to
themselves
,
as
well
as
him
;
and
all
Gods
threatenings
and
punishments
unto
the
worst
of
men
,
during
this
life
,
have
a
naturall
Subserviency
to
reclaim
them
from
those
principles
and
practises
,
which
are
opposite
unto
their
interests
,
and
distructive
unto
their
Souls
;
God
by
his
Judgments
endeavours
to
imbitter
unto
them
all
Sinfull
habitts
and
acts
,
that
hereby
he
may
cause
them
to
cast
them
off
with
detestation
,
saying
get
ye
hence
;
If
any
thing
take
men
off
from
the
pleasure
of
Sin
,
it
must
be
feeling
the
Smart
,
which
it
occasions
.
And
this
Universall
love
and
goodness
is
in
God
one
of
his
Cheif
perfections
;
we
may
well
count
it
so
,
when
the
wise
God
who
knowes
how
to
set
a
due
estimate
upon
every
excellency
,
does
give
the
precedency
to
this
,
Hence
.
1st
,
He
delights
most
in
it
,
now
every
one
delights
most
in
that
which
best
suits
him
,
and
he
apprehends
most
good
in
;
If
therefore
the
all-knowing
God
be
not
mistaken
in
his
apprehensions
,
that
must
have
the
greatest
goodness
in
it
,
the
enjoyment
whereof
excites
in
him
the
highest
pleasure
.
Now
its
goodness
and
the
exercise
of
it
that
God
most
delights
in
,
and
he
proclaims
it
to
all
that
he
is
for
this
;
I
am
the
Lord
which
exercise
loving
kindness
&c.
For
in
these
things
I
delight
Jer.
9.
24.
As
if
he
should
Say
.
If
I
have
any
delight
at
all
(
and
sure
we
cannot
suppose
the
ever
blessed
God
to
be
without
that
wherein
the
main
of
a
Christians
happiness
does
consist
)
it
is
in
such
things
;
This
is
a
noble
pleasure
which
doth
not
the
least
unbecome
him
who
is
accomplished
with
the
highest
excellencies
.
Mic.
7.
18.
He
delights
in
mercy
,
mercy
is
but
this
love
of
God
exercised
towards
a
sinfull
miserable
creature
,
and
God
delights
in
mercy
,
as
every
thing
delights
in
doing
that
which
is
most
agreeable
to
its
inclinations
,
which
it
is
most
used
to
,
and
does
with
the
greatest
ease
with
the
least
reluctancy
,
what
it
is
every
way
the
most
perfect
in
.
2dly
.
He
glories
most
of
it
,
and
truely
he
is
but
of
a
very
weak
Judgment
,
who
being
endowed
with
many
excellencies
,
pitches
upon
one
of
the
meanest
and
lowest
to
make
his
boast
of
,
and
prizes
himself
most
for
that
which
is
of
the
least
worth
.
When
Moses
had
a
great
desire
to
see
Gods
glory
,
and
God
was
willing
to
comply
with
him
in
this
desire
,
he
onely
tels
him
,
I
le
make
all
my
goodness
pass
before
thee
,
Exod.
33.
19
And
God
who
best
knew
his
own
excellencies
,
and
the
true
value
of
each
,
when
he
had
a
mind
to
display
them
in
their
greatest
lustre
,
and
to
become
his
own
Herald
in
setting
forth
his
most
glorious
titles
,
insists
upon
those
most
which
speaks
love
and
goodness
under
their
different
habitudes
and
opperations
Exod.
34.
6.
The
Lord
God
merciful
and
gracious
,
longsuffering
,
and
abundent
in
goodness
and
truth
,
keeping
mercy
for
thousands
,
forgiving
&c.
As
Musitians
meeting
with
a
pleasant
note
discant
and
quaver
most
on
that
.
3dly
.
He
is
most
exercised
in
it
,
Love
and
goodness
runs
through
all
Gods
providences
,
which
are
but
a
texture
of
Goodness
,
Wisdom
and
Power
;
But
that
which
makes
up
most
of
the
providence
,
and
is
most
conspicuous
in
it
,
is
goodness
;
wheras
the
wisdom
of
it
is
not
descernable
but
by
a
peircing
eye
and
upon
a
close
veiw
.
Men
are
most
exercised
in
that
which
either
they
take
most
pleasure
in
,
it
best
agreeing
with
their
inclinations
,
or
they
expect
most
glory
from
,
it
serving
to
display
their
cheif
excellency
;
Now
certainly
what
the
most
perfect
being
takes
greatest
pleasure
in
,
must
have
in
it
the
highest
perfection
,
what
the
most
wise
being
Judges
matter
of
the
highest
Glory
,
sure
has
the
greatest
worth
in
it
.
All
the
paths
as
well
as
wayes
of
the
Lord
are
mercy
and
truth
Ps.
25.
10.
The
Church
takes
notice
of
nothing
so
much
in
all
Gods
providences
about
her
,
as
his
mercy
and
goodness
,
Ps.
136.
1.
26.
He
is
good
,
his
mercy
endures
for
ever
,
She
thought
that
whatever
else
there
was
in
providence
;
there
was
enough
of
this
,
she
thought
also
she
could
give
no
higher
commendations
unto
providence
,
then
to
say
their
was
much
of
mercy
in
it
.
View
but
all
Gods
works
from
the
begining
to
the
end
,
his
work
of
Creation
,
Conservasion
,
Gubernation
,
Redemption
,
Sanctification
,
Glorification
,
some
of
which
all
men
are
concerned
in
,
and
better
for
,
and
you
shall
find
a
continued
vein
of
goodness
run
through
all
.
4thly
.
He
does
most
concerne
himself
to
promote
this
in
the
world
,
Now
every
thing
dos
most
endeavour
to
communicate
that
which
it
most
excells
in
,
thus
the
fire
diffuses
its
heat
,
the
Sun
disperses
its
light
,
every
thing
by
generation
multiplys
its
owne
peculiar
nature
.
And
observe
God
,
and
you
shall
find
that
it
is
not
so
much
modes
and
fashions
of
Religion
,
as
love
and
goodness
which
God
most
stands
upon
,
These
are
the
essentiall
parts
of
Religion
,
and
the
immutable
parts
,
others
as
they
are
accidentall
so
they
are
various
.
Love
is
the
summ
of
the
Law
Mat.
22.
39
,
40.
Rom.
13.
9
,
10.
owe
no
Man
any
thing
&c.
Ye
have
the
vast
body
of
the
Law
epitomized
here
.
Thus
Chymists
can
reduce
the
vertues
of
Herbs
and
Mineralls
into
a
very
little
roome
,
drawing
of
the
Essences
and
Spirits
,
and
leaving
the
gross
matter
behind
.
Love
is
the
end
of
the
law
,
The
end
of
the
law
is
Charity
1.
Tim.
1.
5.
This
is
that
which
the
Law
aimes
to
bring
Men
too
,
and
when
it
has
once
brought
Men
to
this
,
it
has
done
its
work
.
Love
is
the
great
designe
of
ordinances
,
what
Christ
most
prayes
for
.
That
they
all
may
be
one
as
thou
father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
Joh.
17.
21.
What
the
Ministers
of
Christ
should
most
preach
up
,
Phil.
2.
1.
2.
If
there
be
therefore
any
consolation
in
Christ
,
if
any
comfort
of
love
&c.
And
indeed
the
main
edification
is
in
love
Ephe.
4.
16.
Unto
the
edifying
it self
in
love
.
It
s
also
the
great
designe
of
providences
.
Does
God
carry
lovingly
to
his
people
it
is
to
teach
them
to
love
one
another
,
Love
one
another
as
I
have
loved
you
.
Joh.
15.
12.
Does
he
carry
angrily
towards
them
,
he
does
but
whip
them
round
,
to
make
them
kiss
one
another
,
falls
out
with
them
all
,
that
he
may
make
them
agree
better
among
themselves
.
If
ye
ask
what
peculiar
excellency
there
is
in
love
which
gives
it
the
preheminence
to
all
other
attributes
.
Answer
,
1st
.
It
perfects
that
in
God
which
is
the
Cheif
faculty
in
him
.
In
every
rationall
being
there
are
three
Facultys
,
the
Appetitive
Faculty
the
will
,
which
carries
out
to
desire
what
is
agreeable
to
its
nature
;
The
Directive
Faculty
,
the
vnderstanding
which
both
discouer
,
the
object
which
is
desirable
,
and
propounds
to
the
Choice
the
various
methods
and
means
whereby
the
good
desired
may
be
attained
;
And
the
executive
faculty
,
which
wants
a
peculiar
name
,
whereby
the
methods
and
means
pitcht
upon
by
Choice
are
applied
for
the
attaining
the
good
desired
.
Now
of
these
three
facultyes
the
appetitive
is
the
Chief
,
it
being
the
Spring
unto
the
other
two
,
to
set
them
upon
motion
,
and
keeping
a
hand
over
them
so
as
to
restrain
them
when
it
pleases
;
the
Will
fits
as
Queen
having
the
understanding
besides
it
for
its
Councellour
;
the
executive
faculty
below
it
for
its
Minister
to
act
.
Accordingly
,
whereas
there
are
three
habits
to
perfect
these
three
facultys
,
that
which
perfecteth
the
Cheif
must
be
the
Cheif
of
them
,
and
consequently
love
which
perfects
the
Will
must
have
the
preheminence
of
wisdom
,
which
perfects
the
understanding
;
and
of
Power
which
perfects
the
Motive
faculty
.
Now
though
in
God
by
reason
of
the
purity
and
simplicity
of
the
Divine
nature
we
cannot
so
properly
distinguish
these
faculties
,
yet
being
found
in
the
Choicest
Creatures
,
and
being
acknowledged
excellencyes
in
them
,
they
cannot
be
wanting
in
God
himself
but
must
be
in
him
though
in
a
more
eminent
manner
.
2dly
.
It
most
Clearly
distinguishes
God
from
all
other
beings
,
every
thing
is
distinguished
from
all
other
things
by
that
which
is
its
Choicest
perfection
.
Thus
it
being
the
Cheif
excellency
of
man
that
he
is
able
to
take
a
view
of
Severall
things
at
once
,
and
to
compare
one
thing
with
another
,
and
from
principles
evident
in
themselves
to
deduce
conclusions
which
are
more
obscure
,
hence
he
is
distinguished
from
all
bruits
by
this
one
thing
that
he
is
a
rationall
creature
;
Thus
Love
being
the
Cheif
perfection
of
God
he
is
distinguished
from
all
other
things
by
this
,
that
he
is
Love
,
the
best
that
can
be
said
of
any
other
being
is
,
that
it
has
love
.
And
as
God
is
the
most
excellent
being
in
the
world
,
so
the
Devil
is
the
basest
,
and
the
main
thing
wherein
God
dos
most
evidently
differ
from
the
Devill
,
is
not
either
wisdom
or
power
,
for
the
Devil
has
a
great
deal
of
both
these
,
though
its
true
they
are
but
finite
in
him
;
whereas
they
are
infinite
in
God
,
but
its
love
and
goodness
,
for
there
is
not
the
least
of
these
in
the
Divell
,
and
the
very
want
of
these
makes
him
a
Divell
,
were
he
not
so
full
of
malice
and
naughtiness
as
he
is
,
so
imutably
Settled
in
these
as
he
is
,
he
would
not
be
what
he
is
,
a
Devill
,
Nay
should
it
be
granted
what
some
of
Old
have
strongly
fancyed
(
though
against
all
reason
)
that
there
were
two
infinite
beings
the
one
good
,
the
other
bad
,
the
bad
would
have
all
other
perfections
besides
goodness
equal
unto
the
good
,
and
for
want
of
this
one
perfection
,
it
being
the
main
it
would
not
be
God
.
for
God
and
the
Cheife
good
are
all
one
.
3dly
.
It
has
the
Soveraigne
command
of
all
other
excellencies
in
God
.
There
is
nothing
but
what
is
excellent
in
God
,
and
no
excellency
in
him
,
but
what
is
either
a
part
of
his
goodness
or
a
Servant
to
it
.
Gods
pitty
is
but
goodness
to
those
in
misery
,
his
mercy
,
is
but
his
goodness
to
those
that
are
Sinfull
,
as
well
as
miserable
;
Nay
Gods
Justice
which
Seemes
most
opposite
to
his
goodness
,
is
but
goodness
exerting
it selfe
with
vehemency
and
indignation
against
that
in
men
and
Devils
,
which
most
hinders
goodness
from
Communicating
it selfe
.
As
for
Gods
Wisdome
and
power
these
attend
on
goodness
to
execute
its
commands
.
Wisdome
has
no
other
work
then
to
contrive
the
readiest
way
to
do
the
most
good
,
and
power
is
wholy
imployed
in
removing
those
obstacles
which
hinder
the
doing
of
good
.
That
therefore
which
do's
most
sway
with
God
in
all
his
actings
,
and
has
so
great
an
influence
upon
all
his
attributes
,
to
point
them
what
way
to
steer
,
must
needs
be
a
very
eminent
perfection
in
God
.
4thly
.
The
displaying
of
love
and
goodness
do's
most
tend
to
the
glorifing
of
God
,
I
know
not
whether
this
do
more
prove
love
and
goodness
to
be
the
prime
perfectoon
of
God
or
demonstrate
why
it
so
.
Absolute
Supermacy
how
highly
soever
it
may
be
prized
by
foolish
and
proud
men
,
yet
God
do's
not
look
upon
it
as
becoming
himself
,
and
therefore
,
though
he
may
pretend
to
it
as
Justly
as
any
else
,
yet
he
Counts
it
not
worth
his
Claim
.
When
he
is
Challenged
for
unrighteousness
by
vnreasonable
persons
,
he
alleadges
not
,
that
he
being
the
greatest
in
the
world
may
do
what
ever
he
list
without
Controul
,
or
without
giving
account
,
but
he
pleads
his
own
cause
and
submits
his
providences
to
the
severest
censure
,
of
those
who
have
reason
,
and
will
Judge
indifferently
,
Exek.
18.
25.
He
accounts
it
a
far
greater
honour
to
be
reputed
a
gracous
King
then
a
great
tyrant
.
Wisdom
though
it
pass
among
men
for
a
very
choice
excellency
,
as
indeed
it
is
.
The
excellency
of
a
Man
,
as
a
Man
that
wherin
he
does
greatly
transcend
brutes
,
yet
〈◊〉
it
be
seperated
from
goodness
it
is
a
most
mischeiuous
thing
,
and
though
fool
be
looked
upon
as
a
great
reproach
,
rendering
a
man
very
contemptable
,
as
good
to
little
,
yet
knave
is
a
greater
reproach
,
rendering
a
man
odious
,
for
it
represents
him
as
a
dangerous
person
,
And
of
all
knaves
the
subtil
knaue
is
looked
upon
as
the
worst
.
Power
is
a
thing
which
many
are
very
ambitions
of
for
they
think
its
a
brave
thing
,
for
any
to
be
in
a
capacity
to
do
what
ever
they
have
a
mind
,
none
being
able
to
oppose
them
,
but
certainly
if
a
mighty
man
be
not
a
good
man
too
,
he
may
be
feared
,
as
Devils
are
in
some
places
,
and
tyrants
every
where
,
but
he
shall
never
be
intirely
Loved
and
Cordially
honoured
.
The
onely
thing
therefore
,
that
does
discover
how
excellent
a
being
God
is
,
how
amiable
and
honourable
he
is
,
that
setts
forth
his
glory
unto
the
life
;
and
represents
him
in
such
a
way
that
every
one
is
ready
to
love
him
,
adore
him
,
admire
him
,
every
one
according
to
the
Principle
they
are
acted
by
,
such
as
are
truely
gracious
in
a
gracious
way
,
and
such
as
are
still
in
their
naturall
estate
,
according
to
the
inclinations
of
naturall
ingenuity
,
the
dictates
of
naturall
Consciences
,
I
say
the
only
thing
which
does
make
the
most
lovely
representation
of
God
,
is
his
carring
on
things
so
,
that
it
may
evidently
appear
that
he
has
no
designe
upon
any
,
and
that
he
does
hear●●ly
seek
the
good
of
all
;
so
far
as
he
may
without
doing
otherwise
then
is
fitting
.
1.
Vse
For
information
.
1st
.
If
God
be
a
God
of
so
universall
love
,
and
goodness
,
then
certainly
none
can
Perish
utterly
,
irrecouerably
,
everlastingly
,
if
he
can
prevent
it
.
It
s
true
,
God
is
so
absolute
in
his
supremacy
that
he
might
do
whatever
pleases
him
,
without
being
in
danger
of
being
called
to
account
by
any
;
he
is
so
mighty
in
his
Power
that
he
might
do
any
thing
,
which
can
be
done
for
the
salvation
of
Souls
he
is
so
reaching
in
his
Wisdome
,
that
if
any
advantage
Offers
it selfe
,
for
the
reclaiming
any
from
their
lusts
and
Sins
,
he
can
seasonably
sett
in
with
it
,
for
the
improving
it
to
the
utmost
And
yet
it
must
be
acknowledged
that
some
are
ruined
beyond
all
hope
and
help
,
and
will
be
ruined
,
and
God
does
not
hinder
,
not
because
he
will
not
,
for
were
this
the
reason
certainly
he
would
not
be
a
God
of
that
infinite
love
and
goodness
which
he
is
taken
to
be
;
But
because
he
cannot
,
and
yet
this
impotency
of
God
proceeds
not
from
his
weakness
,
that
he
is
not
able
to
do
what
is
necessary
to
be
done
:
But
from
his
excellency
,
that
he
cannot
be
willing
to
do
any
thing
which
is
not
Fitting
to
be
done
,
which
is
contrary
to
the
rules
of
prudence
,
Justice
,
and
honour
;
For
it
is
a
thing
altogether
Vnreasonable
,
that
people
should
be
dragged
into
Heaven
,
whether
they
will
or
no
,
when
they
dispise
all
the
glories
of
it
,
disgust
all
the
joyes
of
it
,
neglect
all
the
means
which
may
bring
them
thither
,
resists
and
stifle
all
the
importunate
Perswasions
,
which
the
influences
of
the
Spirit
,
the
Power
of
ordinances
,
and
providences
press
them
with
.
It
is
very
certain
,
and
will
be
found
so
at
the
Great
day
,
whatever
men
fondly
conceit
in
this
their
day
,
whilest
they
make
things
Just
,
as
they
would
have
them
,
that
none
do
Perish
but
through
their
owne
gross
and
strange
negligence
,
though
none
be
Saved
without
the
infinite
mercyes
and
Almighty
power
of
God
.
2ly
.
Then
surely
animosities
and
quarrelings
,
and
persecutions
can
never
please
God
,
lett
them
be
carried
on
under
what
pretence
soever
,
for
what
is
so
diametrically
opposite
to
his
very
nature
,
can
never
be
gratefull
to
his
will
.
Nay
to
pretend
Religion
for
that
which
is
so
extremly
contrary
unto
the
nature
and
designe
of
Religion
,
is
an
abomination
in
his
sight
.
I
do
not
reflect
here
upon
any
partyes
,
upon
account
of
their
different
opinions
,
and
different
practises
in
ways
of
Religion
:
for
I
am
of
that
mind
that
unless
men
wink
,
and
Suffer
themselves
to
be
led
blind-fold
,
by
one
who
sees
no
further
then
his
brethren
,
no
better
[
if
so
well
]
there
will
be
variety
of
Judgments
,
and
wayes
;
But
what
need
's
this
alienate
affections
;
Why
should
this
fill
with
Jealousies
and
ani●osities
one
against
another
;
Why
should
this
whet
tongues
;
And
why
should
this
fill
hands
with
Swords
,
and
Clubs
,
and
fagots
.
Can
such
practises
as
these
be
acceptable
to
that
God
,
who
is
the
God
of
love
and
peace
?
Can
these
promote
the
end
of
that
Religion
,
whose
precepts
,
promises
,
examples
,
does
aime
all
at
love
and
Charity
?
There
is
one
Religion
which
has
the
inpudence
to
Condemn
all
Religions
besides
its
selfe
,
and
for
the
most
part
finds
the
same
measure
that
it
metes
out
to
others
,
being
condemned
by
all
others
,
and
one
of
the
maine
things
which
she
is
Justly
blamed
for
,
is
that
vncharitableness
she
shewes
to
all
but
her self
;
wherein
she
is
too
much
followed
by
the
most
that
Seperate
from
her
.
But
let
Religions
pretend
never
so
speciously
,
so
long
as
the
true
Nature
of
God
is
understood
,
which
is
love
and
goodness
,
so
long
as
the
main
designe
of
Religion
is
understood
,
which
is
to
advance
men
unto
that
frame
of
Spirit
,
which
is
most
conspicuous
in
God
,
that
Religion
will
never
be
imbraced
which
ownes
,
any
thing
contrary
unto
true
love
and
goodness
.
And
certainly
there
is
little
love
shewed
unto
those
persons
who
,
suppose
they
be
in
an
errour
are
forthwith
sent
to
Hell
to
carry
their
errour
,
with
them
;
And
as
little
love
to
others
who
possibly
by
crueltyes
may
be
terifyed
,
but
will
never
be
Convinced
.
2.
Vse
.
For
consolation
to
all
those
who
are
really
interested
in
God
.
If
God
have
such
a
love
as
extends
to
all
,
that
are
not
only
Strangers
but
enemies
,
what
love
must
he
have
for
those
who
are
intimate
friends
,
his
Children
;
if
he
has
Love
for
those
who
are
like
the
Devil
,
how
great
love
must
he
have
for
those
who
are
like
himself
,
that
Vniversall
love
which
God
beares
to
all
,
if
rightly
understood
,
is
so
far
from
distroying
or
undermining
his
peculiar
love
to
his
chosen
and
Choice
ones
,
that
nothing
can
possibly
be
sound
more
conducing
to
establish
it
.
St.
Matthew
,
5.
48.
Be
ye
therefore
perfect
,
even
as
your
Father
which
is
in
Heaven
is
perfect
.
HAVING
dispatched
the
insinuation
viz.
that
Vniversall
love
is
the
perfection
of
God
himself
;
who
is
every
way
the
most
Perfect
being
;
I
come
now
to
the
exhortation
,
which
consists
of
,
1st
.
A
duty
exhorted
,
see
to
be
Perfect
that
is
,
to
do
what
in
us
lies
to
be
so
.
2ly
.
A
motive
to
induce
unto
a
consciencious
setting
about
the
discharge
of
this
duty
,
God
is
Perfect
and
therefore
we
should
endeavour
to
be
so
too
.
3dly
.
A
direction
to
guid
us
in
our
endeavour
after
perfection
,
that
we
may
not
be
deceived
and
take
up
with
a
false
perfection
,
in
stead
of
a
true
.
Let
us
rightly
understand
wherin
the
Perfection
of
God
lies
;
And
press
after
such
a
Perfection
as
the
divine
Perfection
is
,
then
when
we
are
Perfect
as
God
is
,
we
shall
be
Perfect
indeed
.
Doct.
1.
It
is
the
duty
of
Christians
to
endeavour
after
Perfection
;
Were
it
not
the
duty
and
concernment
of
Christians
thus
to
do
,
Christ
would
neither
command
,
Counsel
,
nor
exhort
them
to
it
.
To
be
Perfect
,
is
to
be
every
way
compleat
in
all
the
excellencies
of
a
Christian
.
1st
.
As
to
the
kinds
of
these
,
to
have
all
those
excellencyes
which
a
Christian
is
capable
of
,
he
is
imperfect
who
is
dificient
in
any
of
these
Now
These
are
of
two
Sorts
.
1st
.
Intellectuall
,
perfecting
the
understanding
whereby
the
man
is
made
,
in
the
true
light
clearely
and
distinctly
to
discern
all
those
truths
,
which
are
of
moment
for
the
bettering
the
heart
and
life
every
way
,
these
truths
are
various
,
1st
.
Such
as
concerne
the
State
wherein
we
are
,
so
that
we
may
not
be
mistaken
here
,
Judging
our selves
to
be
in
the
State
of
grace
while
we
still
continue
in
the
state
of
nature
,
or
in
the
state
of
nature
,
when
we
have
already
passed
into
the
State
of
grace
,
This
full
assurance
of
understanding
,
as
the
Apostle
calls
it
in
Colos.
2.
2.
Is
requisite
to
compleat
a
Christian
,
for
where
this
is
wanting
their
will
not
be
that
Peace
of
God
which
passeth
all
understanding
Phil:
4.
7.
The
Joy
unspeakable
and
full
of
glory
.
1.
Pet.
1.
8.
Which
are
necessary
,
both
,
1st
.
To
vnite
the
heart
,
freeing
it
from
distracting
feares
,
what
to
do
,
and
what
to
expect
,
which
wherever
they
prevail
,
hinder
a
man
from
being
intent
upon
his
main
business
,
of
glorifying
God
and
Saving
Souls
,
his
own
and
others
:
2ly
.
To
satisfy
the
Heart
,
that
it
may
not
adhere
to
,
or
hanker
after
Vanityes
here
below
,
and
so
be
drawen
to
lay
out
its
time
,
strength
and
parts
for
the
procuring
or
securing
these
and
,
3ly
.
To
inlarg
the
heart
,
from
an
ingenious
sense
of
the
greatest
mercyes
received
from
God
unto
Sinners
,
and
earnest
desires
of
pleasing
and
honouring
that
God
,
who
has
already
done
much
;
And
has
given
an
assurance
of
doing
more
.
And
,
4ly
.
To
strengthen
the
heart
,
that
the
man
may
have
both
Courage
to
grappel
with
all
the
difficultyes
of
actiue
and
passive
duties
,
and
might
to
overcome
them
,
being
not
infeebled
by
those
misgivings
of
heart
,
which
those
who
are
doubtfull
of
their
state
,
are
Vnavoidably
subject
to
.
2ly
.
Such
as
concerne
the
heart
,
How
to
understand
it
,
as
to
all
its
principles
,
whether
good
or
bad
,
how
to
observe
it
as
to
all
its
workings
and
motions
,
with
their
rise
and
tendency
,
how
to
improve
it
,
in
Purity
from
defilements
,
in
liberty
from
slavery
to
Sin
,
the
World
,
and
Satan
,
in
life
and
strength
to
do
and
Suffer
the
whole
will
of
God
.
3dly
,
Such
as
concerne
the
life
,
to
bring
it
unto
an
Vniversal
conformity
to
,
and
complyance
with
the
holy
righteous
and
good
will
of
God
,
Hereunto
conduce
whatever
makes
known
the
nature
of
Sin
,
with
Sins
Vgliness
and
mischeivousness
;
The
severall
instances
of
duty
,
as
we
are
brought
into
severall
conditions
,
and
stand
in
severall
relations
to
God
,
and
man
,
the
necessary
coincidence
of
duty
with
interest
,
so
that
what
ever
we
are
obliged
to
,
upon
any
consideration
,
we
are
as
much
concerned
about
every
way
,
and
not
onely
to
be
perswaded
thus
much
in
generall
,
but
to
discerne
the
particular
duty
;
the
prudentiall
wayes
to
be
taken
according
to
the
varietys
of
Circumstances
,
times
,
Places
,
and
Persons
,
for
discharging
duty
in
so
advantagious
a
manner
,
so
as
to
bring
most
Glory
to
God
,
most
comfort
and
edification
to
our selves
and
brethren
.
The
cautious
to
be
used
in
discovering
and
declining
temptations
,
Least
by
them
we
be
insnared
,
seduced
out
of
the
way
of
duty
,
and
drawn
unto
any
Sinfull
and
distructive
Courses
.
Of
such
a
Perfection
in
intellectualls
,
St.
Paul
speakes
1.
Corrin
.
2.
6.
We
Speak
wisdom
among
them
that
are
Perfect
.
2ly
.
Morall
such
as
have
a
more
immediate
influence
both
upon
heart
and
life
,
to
better
Bor●
In
the
heart
are
Principally
four
1st
.
Purity
from
all
fillthy
lusts
,
whether
Devillish
as
Pride
and
malice
;
or
worldly
ambition
for
the
vain
applause
and
honours
of
the
World
,
and
covetuousness
after
the
wealth
of
the
World
;
or
Sensuall
Such
as
carry
out
after
case
and
Pleasure
,
in
meats
,
drinks
,
recreations
and
other
sensuall
delights
.
2ly
.
Humility
,
low
thoughts
of
our selves
,
not
onely
as
finite
Creatures
who
have
whatever
excellencyes
we
have
,
not
only
originally
from
,
but
dependently
upon
another
,
who
gave
them
at
first
,
limmits
them
as
to
their
degrees
,
and
operations
,
continues
them
dureing
his
pleasure
,
can
recall
them
when
he
will
;
But
also
as
Foolish
,
feeble
,
Sinfull
creatures
;
Not
knowing
how
to
avoid
the
Greivous
consequences
of
Sin
,
nor
yet
how
to
bear
them
;
being
pleased
in
such
mean
thoughts
,
and
very
well
content
that
others
should
entertaine
the
like
of
us
.
3dly
.
Faith
,
I
speak
not
of
the
first
act
of
faith
,
which
vnites
the
soul
unto
Christ
,
and
thereby
puts
in
it
a
Principle
of
new
life
,
but
of
those
Acts
of
faith
,
which
proceed
from
the
life
allready
received
from
Christ
,
as
living
upon
God
,
both
as
to
our
naturall
and
spirituall
life
,
and
the
comforts
of
both
,
aboue
means
,
when
we
have
them
,
expecting
no
advantage
by
them
,
to
the
making
the
World-tolerable
,
Death
acceptable
,
life
fruitfull
,
heart
gracious
,
conscience
peaceable
:
Further
then
they
are
sett
in
with
,
by
the
wise
Powerfull
and
living
God
.
And
without
means
when
God
deprives
us
of
these
,
knowing
that
the
alsufficient
God
,
is
abundantly
able
in
himselfe
to
supply
whatever
is
wanting
in
the
creature
.
4thly
.
Love
to
all
;
God
and
man
,
Acqaintance
Strangers
,
Freinds
,
and
Focs
,
which
Love
puts
us
upon
serious
care
and
faithfull
endeavours
to
please
and
honour
God
,
for
that
is
all
which
he
is
capable
of
from
us
;
to
promote
the
solid
comfort
and
real
welfare
of
our
brethren
,
so
far
as
in
us
Lies
.
As
to
the
life
there
are
these
,
1st
.
Obedience
and
readiness
to
do
whatever
the
Lord
requires
of
us
,
be
it
never
so
displeasing
and
cross
both
to
our
inclinations
and
interests
,
never
so
difficult
,
putting
us
to
great
intention
of
mind
,
great
toil
of
body
,
great
expense
of
estate
,
never
so
reproachfull
,
losing
us
not
only
the
Favour
but
the
esteem
of
those
whose
approbation
we
most
desire
,
and
Exposing
us
to
the
contempt
and
censure
of
the
most
.
Then
obedience
is
right
when
it
is
Sincere
,
as
to
its
principle
and
end
;
universall
,
as
to
its
extent
;
And
constant
,
as
to
its
duration
,
Walking
in
all
the
Commandments
and
ordinances
,
Blameless
,
Luke
,
1.
6.
That
ye
may
be
Sincere
and
without
Offence
till
the
day
of
Christ
Phil:
1.
10.
Compleat
in
the
whole
will
of
God
.
2.
Patience
,
Chearfullness
in
suffering
whatever
the
Lord
lies
upon
us
,
without
Grudging
inwardly
,
murmuring
or
complaining
outwardly
,
either
of
our
own
condition
,
or
against
God
,
and
his
instruments
,
be
our
Condition
never
so
greivous
,
and
tedious
.
Strengthened
with
all
might
&c.
unto
all
patience
Col
,
1.
11.
Lett
patience
have
its
Perfect
work
.
Iam.
1.
4.
3.
Resignation
unto
Gods
hands
,
to
be
disposed
of
by
him
as
he
pleases
,
lett
him
if
he
will
deprive
us
of
all
our
Comforts
,
cross
us
in
all
our
desires
,
frustrate
us
of
all
our
hopes
,
plunge
us
into
all
extremity
of
Sufferings
.
saying
with
Ely
it
s
the
Lord
let
him
do
whatseemes
him
good
1.
Sam
3.
18.
with
David
,
if
he
thus
say
,
I
have
no
delight
in
thee
,
behold
here
I
am
lett
him
do
to
me
as
seemeth
good
unto
him
2.
Sam:
15.
26.
with
Hez-kiah
Good
is
the
word
of
the
Lord
which
thou
hast
spoken
2.
Kings
20.
19.
with
St.
Paul
I
am
ready
not
to
be
bound
only
but
also
to
die
&c.
Acts.
21.
13.
These
I
refer
unto
the
Life
,
not
that
they
do
not
begin
at
the
heart
but
because
they
are
most
conspecuous
in
the
life
,
whereas
the
operation
of
the
other
is
oft
more
inward
.
2ly
.
As
to
the
degrees
of
these
excellencies
;
for
though
these
were
all
found
in
a
Christian
,
so
that
he
were
not
wholy
defective
in
any
usefull
knowledge
,
humility
,
Purity
,
Faith
,
Love
,
Obedience
,
patience
,
resignedness
;
Yet
were
Knowledg
obscure
,
confuse
,
doubtfull
,
ineffectuall
in
him
,
were
purity
partiall
,
so
that
it
onely
freed
him
from
some
pollution
but
not
from
all
,
were
humility
in
a
low
degree
,
so
that
though
he
did
not
greatly
affect
esteem
and
applausse
,
yet
he
could
not
patiently
bear
open
contempt
,
reproach
and
contumelious
using
:
were
Faith
so
seeble
that
though
it
did
at
last
overcome
all
feares
and
doubtings
,
yet
this
were
not
till
a
long
time
,
not
without
much
adoe
;
were
love
so
Narrow
as
to
confine
it self
but
to
some
few
persons
,
or
partyes
,
so
fickle
as
upon
slight
provocations
to
be
Changed
into
quite
another
thing
,
so
cold
,
and
feeble
,
as
to
put
upon
doing
and
suffering
little
,
whereby
the
good
of
others
might
be
promoted
and
Secured
;
were
obedience
partial
,
that
it
had
not
respect
to
all
God's
Commands
;
temporary
and
endured
but
for
a
while
;
only
so
long
as
outward
advantages
allured
to
it
;
Formall
,
haveing
onely
the
carcase
of
it
,
but
wanting
the
Soul
if
it
,
the
Heart
servile
not
out
of
any
Love
to
God
or
goodness
but
either
out
of
hope
of
reward
or
fear
of
Punishment
;
were
patience
weak
that
it
could
bear
little
,
or
shortwinded
that
it
would
not
bear
long
;
were
resignedness
limited
to
some
certaine
things
,
and
not
extended
unto
all
,
so
that
we
could
not
say
without
any
reserve
,
proviso
,
or
exception
with
them
,
Acts.
21.
14.
The
will
of
the
Lord
be
done
.
I
Say
were
not
all
these
excellencies
in
a
Christian
in
the
highest
degree
,
that
he
is
capable
of
;
he
Would
not
be
a
Perfect
Christian
.
Perfect
indeed
in
one
sense
he
would
be
,
having
essential
perfection
,
or
whatever
is
requisite
to
make
him
a
true
Christian
,
as
a
man
is
a
man
if
he
have
body
and
Soul
,
though
as
to
his
body
he
be
never
so
deformed
and
defective
,
and
as
to
his
Soul
,
he
be
never
so
depraued
in
moralls
,
and
intellectuals
;
but
he
would
not
be
Perfect
as
to
a
graduall
Perfection
,
as
a
Child
is
not
a
Perfect
man
,
though
he
want
none
of
the
integral
parts
of
a
man
;
Nor
as
to
integral
Perfection
as
a
man
that
wants
an
Eye
,
or
Hand
,
or
Leg
,
is
an
Imperfect
man
,
Quest.
But
wherein
lies
the
obligation
which
a
Christian
is
under
,
to
labour
after
Perfection
.
Answer
.
1st
.
He
owes
this
unto
God
1st
.
that
we
may
honour
him
by
being
like
him
,
for
he
is
Perfect
,
then
we
most
really
declare
the
high
thoughts
which
we
have
of
Gods
excellencyes
,
when
we
Count
them
worth
transcribing
into
our selves
.
2ly
.
That
we
may
please
him
in
being
conformed
to
his
will
,
This
is
the
will
of
God
even
our
Perfection
,
as
well
as
our
Sanctification
1.
Thes:
4.
3.
3dly
.
That
we
may
obey
him
,
who
Sayes
be
Perfect
2.
Cor.
13.
11.
his
Law
being
Perfect
Psal.
19.
7.
4thly
.
That
we
may
be
fitted
for
serving
him
acceptably
,
following
him
fully
as
Caleb
did
Numb.
14.
24.
Readily
,
doing
and
Chearfully
Suffering
what
ever
he
calls
to
,
and
that
with
Single
hearts
.
5thly
.
For
enjoying
him
fully
,
for
God
being
a
Perfect
God
,
we
shall
never
be
fit
for
that
intimate
communion
with
him
,
which
does
Compleat
our
happiness
,
and
fulfill
the
good
pleasure
of
his
will
,
without
we
be
Perfect
too
.
2ly
.
He
owes
this
unto
his
Brethren
,
that
he
may
do
them
less
hurt
,
more
good
.
1st
.
The
more
Perfect
any
Christian
is
,
the
more
earnestly
desirous
,
the
more
solicitously
carefull
,
the
more
unweariedly
diligent
will
he
be
to
do
all
the
good
which
he
has
ability
and
opportunity
.
For
,
2ly
.
The
more
able
will
he
be
to
do
good
.
1st
.
His
Councels
will
be
the
more
wholsome
,
more
suitable
,
and
more
seasonable
,
the
greater
prudence
he
has
.
2ly
.
His
example
will
be
the
more
quickening
,
edifying
,
attracting
,
the
more
Wisdome
,
Holiness
and
righteousnes
there
is
in
it
.
3dly
.
His
labour
will
be
the
more
industrious
,
more
unwearied
,
the
greater
measure
he
hath
of
spirituall
life
,
to
prompt
him
to
them
,
strength
to
carry
him
through
them
;
4thly
,
His
prayers
for
others
will
be
the
more
servent
,
frequent
,
prevalent
,
the
more
Love
there
is
in
him
to
excite
them
,
the
more
Faith
to
encourage
them
.
3ly
.
He
owes
this
unto
himselfe
,
the
more
Perfect
any
Christian
is
,
1st
.
The
more
Serviicable
his
life
will
be
,
he
'l
have
more
will
,
more
Power
of
doing
what
may
promote
God's
Glory
,
and
mans
good
,
he
'l
find
more
encouragement
to
it
,
more
pleasure
in
it
;
Now
it
s
a
Christians
intrest
to
be
as
Servicable
as
may
be
;
The
more
he
does
for
God
,
or
man
,
the
greater
is
his
honour
,
the
sweeter
his
comfort
,
the
higher
will
be
his
reward
.
2ly
.
The
more
comfortable
his
Death
will
be
.
1st
.
He
will
be
every
way
more
fitted
for
those
Joyes
,
and
Gloryes
,
which
he
is
entring
into
,
he
will
have
a
greater
capacity
for
them
,
a
deeper
sence
of
them
.
2ly
.
He
will
be
more
assured
of
them
,
reflection
upon
his
life
,
will
give
some
assurance
,
when
he
can
say
with
Hezekiah
he
has
walked
before
God
in
truth
and
with
a
perfect
heart
.
Esa:
38.
3.
with
St.
Paul
I
have
finished
my
course
2.
Timo:
4.
7.
Reflection
upon
his
heart
,
and
the
principles
there
inhering
,
and
working
,
for
he
who
finds
grace
here
,
need
not
doubt
of
glory
hereafter
;
Direct
actings
of
faith
,
and
Love
,
will
incline
him
to
expect
confidently
good
from
God
,
aboue
all
that
he
can
ask
or
think
,
The
sealing
of
the
Spirit
will
make
a
more
discernable
impression
in
a
heart
more
prepared
,
and
the
light
of
the
Spirit
will
give
clearer
evidence
in
a
more
purified
heart
,
and
the
terrours
of
Satan
will
less
prevail
,
where
he
has
less
place
.
3ly
.
The
more
glorious
his
reward
in
Heaven
will
be
.
The
more
Perfect
any
one
is
,
the
more
Capable
he
will
be
of
Joy
,
and
Glory
,
as
Souls
are
Widened
here
,
so
they
shall
be
filled
hereafter
.
The
more
Perfect
any
is
the
more
fitted
he
will
be
for
Joy
,
and
Glory
,
for
the
righteous
God
does
proportion
his
rewards
,
and
punishments
,
to
the
principles
,
and
practises
,
of
persons
,
so
that
they
who
are
better
,
and
do
better
,
may
expect
higher
rewards
,
those
that
are
worse
,
and
do
worse
,
may
expect
severer
punishments
.
Qu.
But
what
is
perfection
then
attainable
in
this
Life
;
And
if
it
be
not
,
how
can
we
be
obliged
in
duty
,
to
endeavour
a
thing
not
feasible
,
and
to
pursue
after
that
,
which
,
when
we
have
done
our
best
,
we
can
never
expect
to
attaine
.
Answer
.
1st
.
If
Perfection
be
at
all
attainable
,
whether
in
this
Life
,
or
the
other
,
it
suffices
,
to
oblige
us
to
endeavour
after
it
,
seeing
it
is
not
to
be
expected
without
sincere
,
and
diligent
endeauours
,
Now
all
acknowledge
,
that
Perfection
is
attainable
,
however
in
the
other
Life
,
and
therefore
cannot
be
either
on
the
one
hand
fruitless
,
or
on
the
other
unnecessary
.
2ly
.
Though
compleat
Perfection
,
that
is
,
Freedome
from
all
sinfull
principles
and
practises
,
and
the
highest
measure
of
grace
,
both
as
to
the
habit
and
Act
which
we
are
capable
of
,
considering
the
manifold
disadvantages
which
we
lie
under
,
be
not
to
he
expected
here
,
so
long
as
we
carry
about
us
such
vile
bodies
,
which
are
Subject
to
such
variety
of
impressions
,
from
the
Stars
,
and
Elements
,
and
so
long
as
we
are
exposed
unto
severall
temptations
,
from
the
World
and
Satan
,
on
the
Right
and
Left-Hand
;
Yet
the
foundation
of
this
is
laid
here
,
and
as
this
is
more
large
,
or
narrow
,
so
proportionable
will
be
the
superstructure
;
The
harvest
will
be
according
to
the
sowing
.
3dly
.
There
is
a
certaine
Perfection
attainable
here
,
and
therefore
St.
Paul
speakes
of
some
as
Perfect
1.
Cor.
2.
6.
We
speak
wisdom
among
them
that
are
Perfect
,
And
reckons
himselfe
in
the
Number
of
them
Phil.
3.
5.
Let
us
therefore
as
many
as
be
Perfect
&c.
Though
he
denys
that
he
has
attained
compleate
Perfection
.
Verse
.
10.
Not
as
though
I
had
already
attained
,
either
were
allready
Perfect
;
For
a
Christian
is
continually
growing
till
Death
,
as
a
man
growes
greater
in
all
his
members
till
he
come
to
his
full
stature
,
and
then
he
may
grow
in
thickness
,
but
not
in
height
,
there
being
a
threefold
state
which
a
Christian
passes
through
betwixt
his
first
vocation
,
and
his
Glorification
,
a
state
of
enjoyment
,
where
there
is
much
light
,
life
,
comfort
,
and
sensible
strength
,
a
state
of
dissertion
,
where
there
is
much
deadness
darkness
,
discomfort
And
polution
experienced
,
and
a
state
of
restitution
,
wherein
the
former
light
,
and
life
,
and
comfort
,
is
restored
,
and
increased
;
those
who
are
arrived
unto
these
states
,
may
be
reckoned
all
among
the
Perfect
,
as
those
who
are
newly
recouered
from
under
a
relapse
may
be
said
to
be
come
to
their
Perfect
health
,
though
they
be
far
short
of
their
wonted
strength
.
And
in
this
notion
of
perfection
I
understand
the
word
1.
Pet.
5.
10.
Where
Perfection
is
imediatly
consequent
to
the
state
of
sin
,
and
suffering
,
weakness
,
&c.
Unsettledness
in
dissertion
,
Now
of
such
as
are
Perfect
in
this
sense
.
i.
e.
Compared
with
beginners
or
proficients
under
desertion
,
there
are
different
attainments
,
so
that
some
have
arrived
at
a
higher
measure
of
wisdome
and
Grace
,
and
some
at
a
lower
,
and
such
a
Perfection
as
this
is
attainable
here
,
by
those
who
are
faithfull
to
God
and
their
own
Souls
,
in
managing
advantages
of
providences
,
and
Ordinances
,
with
a
subserviency
hereunto
.
Vse
.
1.
Is
it
our
duty
to
seek
and
press
after
Perfection
,
then
certainly
it
is
our
Sin
,
and
our
reproach
,
and
should
be
our
greife
,
that
we
do
so
little
concerne
our selves
about
Perfection
,
as
we
do
,
yea
it
should
be
our
shame
too
,
when
every
thing
is
pressing
after
Perfecton
.
There
is
nothing
in
nature
,
which
is
at
rest
,
for
its
aspiring
after
Perfection
,
though
it
spend
it selfe
by
this
industrious
pursute
after
Perfection
,
and
expire
;
As
when
the
herb
with
much
bearing
has
grown
up
into
a
flower
it
then
begins
to
decline
,
and
wither
;
shall
man
only
content
himselfe
with
an
Imperfect
state
,
though
he
be
the
choicest
peice
of
Gods
creation
,
capable
of
the
highest
Perfection
,
whereunto
he
is
designed
,
a
Perfection
,
most
sublime
most
durable
:
When
every
one
endeavours
to
be
Perfect
,
in
the
art
which
he
professes
,
the
Councellor
,
in
the
Skill
of
law
,
the
phisician
,
in
the
Skill
of
preserving
and
restoring
health
,
preventing
and
Curing
deseases
.
Is
it
not
a
shame
that
a
Christian
who
professes
the
Skill
of
vanquishing
the
World
,
and
Hell
,
of
curing
the
most
desperate
deseases
of
Souls
,
of
heaping
up
a
bank
of
true
Riches
,
which
will
never
be
exhausted
to
all
eternity
,
that
he
should
not
care
though
he
be
a
bungler
in
this
art
of
arts
.
What
thoughts
do
we
take
,
what
inquiries
do
we
make
,
what
endeavours
do
we
use
,
that
we
may
be
Perfect
?
Can
we
tell
what
?
re
we
not
ashamed
they
are
so
few
?
Were
we
not
at
all
concerned
herein
,
whether
we
be
Perfect
or
we
be
not
,
the
matter
were
the
less
weighty
,
but
when
it
is
impossible
we
should
be
happy
,
vnless
we
be
Perfect
,
and
we
can
never
hope
to
escape
the
curse
of
the
Perfect
Law
,
nor
to
stand
the
Judgment
of
the
Perfect
God
any
other
wayes
,
is
it
not
palpable
folly
,
nay
extreame
madness
to
neglect
it
.
2ly
.
Is
it
our
duty
,
to
press
after
Perfection
?
Let
us
make
it
our
care
,
study
to
excell
our selves
,
excell
others
,
to
be
every
way
Perfect
,
let
us
make
that
our
business
while
we
live
which
we
shall
wish
when
we
come
to
die
,
we
had
made
our
business
.
In
order
hereunto
let
us
,
1st
.
Endeavour
to
be
sensible
of
our
great
imperfection
,
our
extreme
want
of
usefull
knowledge
,
saveing
grace
,
solid
comfort
,
our
unprofitableness
under
mercies
,
Judgments
,
meanes
,
our
awkwardness
to
carry
like
Christians
,
in
those
various
Changes
we
vndergo
.
2ly
.
See
the
great
worth
and
use
of
Perfection
,
how
subservient
it
is
to
God's
Glory
,
the
good
of
our selves
and
others
;
certainly
the
most
perfect
Christians
,
are
every
way
best
fitted
for
the
improuement
of
all
opportunityes
of
doing
,
and
getting
good
.
3dly
.
Learn
the
way
to
attaine
Perfection
.
Accustome
your selves
to
have
mean
thoughts
of
your selves
,
live
up
to
light
,
and
strength
,
in
obeying
God
and
denying
your selves
.
Keep
daily
in
your
eye
Perfection
,
as
the
mark
to
Aime
at
,
the
goal
to
run
to
,
Vse
all
meanes
of
Perfection
,
reading
the
most
Spirituall
Books
,
hearing
the
most
spirituall
Preachers
conversing
with
the
most
spirituall
Persons
;
Decline
all
hinderances
of
Perfection
,
beleiving
that
it
is
not
attainable
,
presuming
ye
have
already
attained
it
,
taking
up
with
Low
attainements
,
distracting
your
minds
with
cares
and
endeauours
about
Religious
impertinences
.
Pray
unto
God
to
Perfect
you
,
it
s
your
duty
to
seek
Perfecton
,
God's
prerogatiue
to
give
it
,
when
God
therefore
saith
be
ye
Perfect
,
say
Lord
Perfect
me
1.
Peter
.
5.
10.
Sanctify
me
throughout
,
there
are
promisses
of
Perfect
subdueing
Lusts
,
Perfect
compleating
graces
.
Phill
:
4.
5.
Let
your
Moderation
be
known
unto
all
men
.
THE
Phillipians
unto
whom
Paul
directs
this
Epistle
were
then
in
a
suffering
condition
Cap.
1
v.
29.
But
notwithstanding
this
communion
in
affliction
,
there
was
not
that
union
in
affection
,
which
might
be
expected
;
He
finds
use
of
all
his
Rhetorick
to
perswade
them
to
agree
together
,
and
Love
one
another
.
Cap.
2.
Ver.
3.
Notwithstanding
,
that
God
by
his
severer
providences
did
as
it
were
,
knock
of
their
fingers
from
laying
hold
on
earthly
things
,
and
called
them
to
higher
Enjoyments
there
were
such
as
would
be
minding
the
World
still
,
Chap
3.
Ver.
19.
This
he
cannot
mention
without
tears
;
Now
St.
Pavl
being
very
Sensible
how
dangerous
both
these
distempers
were
,
how
distructive
to
the
peace
of
the
Church
[
without
which
there
can
be
little
mutuall
edification
]
he
does
what
in
him
lyes
,
to
cure
them
,
To
this
purpose
knowing
some
differences
between
Euodias
and
Syntijche
[
two
leading
Women
]
and
considering
that
clashing
of
Parties
arises
from
,
and
is
fomented
by
the
disagreements
of
Heads
,
he
sets
himself
most
to
compose
these
;
1st
.
He
declares
how
much
he
Loves
them
,
and
how
much
they
are
his
Joy
and
Glory
,
and
thereby
teaches
them
how
much
they
should
tender
one
another
.
2ly
.
He
conjures
them
in
all
Love
to
stand
fast
in
the
Lord
,
and
so
discreetly
intimates
to
them
that
the
ground
of
their
Jarring
is
want
of
keeping
close
to
God
,
walking
in
the
Spirit
.
3dly
.
He
earnestly
intreats
them
[
First
.
One
then
the
other
]
that
they
would
agree
together
in
matters
of
Religion
;
And
hereby
gives
them
to
understand
that
one
[
whose
Judgment
in
such
matters
they
have
no
reason
to
dispise
]
does
discern
more
harme
in
their
contests
then
possibly
they
themselves
are
aware
of
;
[
it
being
a
great
peice
of
folly
to
spend
ones
,
Zeal
,
time
,
Care
and
diligence
in
composing
such
differences
,
which
might
continue
without
any
prejudice
;
there
never
wanting
some
business
of
concernment
in
the
Church
to
employ
them
about
]
He
expresses
agreat
deal
of
humble
condescention
in
that
he
lovingly
Beseeches
those
to
agree
,
whom
he
might
have
Strictly
Comanded
.
And
thereby
gives
a
Gentle
,
yet
home
Check
to
that
pride
,
which
usuably
is
the
spring
,
that
gives
motion
to
all
dissention
.
4ly
.
He
endeavours
to
engage
others
to
Sett
them
on
improveing
the
Jnterest
they
had
in
these
dissenting
persons
.
And
their
prudence
to
bring
them
to
an
accord
;
He
intreats
A
friend
of
his
,
that
as
he
had
formerly
found
him
a
faithfull
Companion
in
his
Labours
;
He
would
not
now
fail
him
,
but
assist
him
in
this
.
He
tells
him
it
is
their
weakeness
,
that
they
cannot
agree
of
themselves
,
desires
him
to
help
them
he
minds
him
[
setting
aside
this
miscarriage
]
that
they
were
discerning
persons
;
Had
laboured
with
him
in
the
Gospell
.
5thly
.
He
calls
them
to
such
a
Christian
duty
which
if
rightly
practised
would
swallow
up
those
foolish
base
stingy
principles
which
are
the
root
of
all
discord
,
Pride
,
peevishness
,
self
Love
;
As
for
the
other
distemper
,
which
hangs
much
upon
such
as
have
a
reall
work
of
grace
begun
upon
their
hearts
,
that
they
may
not
give
way
to
it
;
he
minds
them
that
it
is
a
troublesome
thing
it
fills
with
cares
,
tells
them
't
is
a
needless
thing
,
they
might
have
what
they
want
and
need
at
an
easyer
rate
,
if
they
would
,
it
is
but
letting
God
know
what
they
have
use
for
,
and
what
they
desire
.
The
words
are
intended
as
a
comon
Antidote
against
both
distempers
,
and
therefore
set
in
the
middle
between
the
more
particuler
remedyes
of
each
,
Where
you
have
.
1st
.
An
intimation
of
mans
Naturall
disposition
:
he
is
prone
to
be
eager
and
Vehement
,
about
matters
of
Less
concernment
,
while
in
the
mean
time
he
can
allow
himselfe
to
be
careless
And
negligent
enough
about
matters
of
higher
worth
,
greater
weight
,
larger
and
Lastinger
use
.
2ly
.
A
tacit
Check
to
this
mans
Bent
,
with
a
plain
Declaration
of
a
Christian
temper
,
they
should
not
be
thus
violent
,
they
should
be
more
moderate
;
So
moderate
,
that
all
who
have
any
thing
to
do
with
them
,
may
take
notice
of
this
moderation
.
3dly
.
A
serious
Exhortation
to
the
practice
of
this
Duty
,
backed
and
set
home
with
an
Argument
to
perswade
the
reasonableness
of
it
;
The
exhortation
is
to
Labour
after
a
Spirit
of
Moderation
,
And
then
so
far
as
they
attain
it
,
to
express
it
towards
all
Men
,
tho
of
different
Judgements
,
ways
,
enemys
such
as
give
the
greatest
provocations
to
you
,
to
make
you
forget
what
becomes
Christans
,
The
motive
is
short
,
but
full
;
capable
of
different
senses
,
so
as
best
to
suit
the
Latitude
of
the
Duty
:
The
Lord
is
at
hand
.
You
are
apt
to
overprize
your
own
opinions
and
wayes
,
to
Cry
them
up
,
to
impose
them
upon
others
,
to
quarrell
,
with
those
,
that
will
not
bow
to
you
.
here
you
are
very
Zealous
,
in
this
you
justifye
your selves
,
this
you
make
your
glory
,
but
I
wish
you
did
understand
and
consider
,
that
the
business
of
Religion
is
of
an
higher
Nature
,
then
Notions
and
Observances
.
It
is
the
getting
into
Christ
Living
in
him
and
to
him
;
And
this
is
attainable
sooner
then
you
are
aware
of
;
Even
now
while
you
are
wrangling
about
these
Low
things
for
the
Lord
is
at
hand
,
sure
whilst
you
thus
holy
contest
about
your
own
fancyes
,
and
forget
the
main
and
most
uncontroverted
Principle
of
Religion
,
[
I
mean
the
forgiving
and
forbearing
one
another
]
you
little
think
Who
stands
by
,
and
Who
looks
on
.
Know
ye
that
the
meek
,
lowly
,
holy
God
,
the
God
of
peace
stands
by
,
is
at
hand
.
Whilest
you
are
thus
eager
in
Carking
and
toiling
for
the
outward
supply
of
your
life
,
you
little
consider
that
he
who
careth
for
you
is
at
hand
,
while
you
are
thus
hot
in
pursueing
your
own
vengeance
,
returning
Evill
for
Evill
;
You
little
consider
,
you
take
no
notice
,
that
He
is
nigh
,
who
says
Vedgance
is
mine
,
leave
it
to
me
,
I
will
repay
it
.
Doct.
Though
it
be
naturall
for
men
to
be
violent
in
what
they
set
about
;
Yet
it
is
the
Duty
of
Christians
to
behave
themselves
with
such
moderation
.
That
not
onely
God
,
and
their
own
hearts
but
even
the
Consciences
of
all
men
may
bear
witness
to
it
.
Here
are
severall
things
to
be
spoke
to
.
1st
.
What
moderation
is
.
2ly
.
About
what
things
it
is
conversant
.
3ly
.
How
men
are
to
blame
in
the
neglect
of
it
about
These
things
.
4ly
.
Whence
this
want
of
Moderation
proceeds
5ly
.
How
it
comes
to
be
a
Christian
Duty
to
press
after
It
,
and
practise
it
,
1.
As
to
the
First
,
Moderation
,
as
here
taken
,
is
somewhat
within
;
Which
does
temper
,
allay
,
cool
,
and
calm
the
heat
vehemency
,
violence
,
boistrousness
of
man's
thoughts
,
desires
,
intentions
,
resolutions
,
actions
,
whereby
they
Love
,
choose
,
care
for
,
endeavour
after
,
any
thing
,
person
or
opinion
;
Besides
,
and
be
low
Christ
[
If
not
in
and
for
Christ
]
More
then
they
should
;
Not
with
that
indifferency
and
resignation
they
should
.
This
ought
to
have
place
.
1st
.
in
matters
of
Religion
,
whether
opinions
or
outward
observances
,
which
have
not
such
A
necessary
convexion
with
the
Spirit
of
the
Gospell
,
righteousness
and
true
Holiness
,
faith
and
Love
,
but
without
them
,
these
may
be
attained
.
2ly
.
In
matters
of
the
World
,
such
things
as
tend
to
promote
either
a
Mans
credit
amongst
men
or
his
outward
comfort
.
In
matters
of
Religion
,
men
[
even
such
as
have
some
thing
of
Good
in
them
]
ordinarily
over
shoot
themselves
.
1st
.
When
they
cry
up
their
own
way
as
the
onely
truth
,
and
way
of
Christ
,
decrying
all
other
ways
either
on
the
one
hand
,
as
peices
of
Heresies
,
and
schism's
;
On
the
other
hand
as
Rags
of
Rome
,
and
Babylon
;
Before
they
have
throughly
and
impartially
considered
and
compared
all
;
And
before
they
have
attained
the
Wisdom
which
is
from
above
;
Whereby
they
might
be
enabled
to
discern
the
nature
and
designe
of
reall
Religion
;
And
to
understand
,
in
what
place
every
thing
stands
,
how
it
tends
to
promote
the
true
Spirit
of
Religion
,
or
to
thwart
stifle
,
and
suppress
it
.
2ly
.
When
they
are
so
far
from
allowing
others
calmly
to
debate
and
examine
the
reallity
and
righteousness
of
their
principles
,
and
practices
;
That
they
do
not
forbear
a
bitter
censuring
of
all
such
as
lay
not
so
great
a
stress
upon
their
fancys
,
as
themselves
do
;
Contend
not
for
them
with
that
heat
and
Eagerness
,
do
not
presently
Damn
all
that
say
not
as
they
say
.
And
do
not
as
they
do
,
these
must
be
Gallia's
luke-warm
,
formall
temperizers
,
Studying
to
please
Men
more
then
God
.
3ly
.
When
they
Love
,
to
receive
and
spread
reports
,
which
tend
to
the
disgrace
and
reproach
of
such
as
differ
in
Judgments
and
practice
from
themselves
;
Thinking
to
gaine
more
credit
to
their
own
way
,
by
throwing
Dirt
upon
Professors
of
others
,
Which
is
most
usuall
amongst
those
who
come
nearest
one
another
;
Are
competitors
and
justle
for
preheminence
in
the
Peoples
affections
.
4thly
.
When
they
endeavour
to
Force
people
unto
the
embracing
of
them
by
outward
terrour
whom
they
cannot
win
and
perswade
to
them
by
clear
arguments
.
5ly
.
When
they
do
allow
themselves
in
any
hoistrous
and
tumuleuons
Courses
,
If
so
be
these
do
but
tend
to
set
up
their
Diana
.
6ly
.
when
they
press
more
upon
Peopl's
Consciences
,
such
Observances
as
they
themselves
cannot
but
acknowledge
have
been
omitted
by
such
as
truly
feared
God
,
and
improved
themselves
in
reall
grace
;
Nevertheless
while
they
call
not
at
all
to
the
great
things
of
the
Gospell
,
such
as
dying
to
ones
self
,
falling
of
from
the
World
,
i.
e.
The
Pomps
and
Vanities
of
it
;
getting
into
that
Meek
,
Lowly
,
Obedient
,
Self-denying
,
Loving
Spirit
,
which
is
the
Destinguishing
Character
,
and
Ornament
of
a
Christian
.
7ly
.
While
they
decline
the
Company
of
such
,
in
whom
appears
much
of
the
true
Spirit
of
Religion
;
and
are
really
acquainted
with
the
ways
and
Workings
of
God
upon
the
Hearts
of
his
choycest
ones
;
merely
because
they
differ
a
little
,
and
that
Conscienciously
from
them
in
some
few
small
Punctilioes
.
8ly
.
When
they
do
not
quietly
Submit
to
what
is
required
by
Superiours
in
every
thing
,
where
there
is
no
apparent
harme
.
In
these
particular
Instances
of
want
of
Moderation
;
I
have
dealt
very
Impartially
:
Not
forbearing
one
Party
more
then
another
,
and
purposely
Declined
meddling
with
Superiours
,
(
Whom
we
have
nothing
to
doe
with
)
as
well
upon
Principles
of
Conscience
,
as
Prudence
.
Now
this
want
of
Moderation
proceeds
.
1st
.
From
Ignorance
of
the
true
Nature
of
Religion
;
Notwithstanding
the
high
pretences
made
to
Knowledge
of
Scripture
,
or
Antiquity
.
Religion
does
not
consist
in
most
things
contended
about
:
And
it
may
be
its
designe
,
might
as
well
be
carried
on
without
,
as
with
them
.
2ly
.
From
an
high
conceit
of
their
own
knowledge
;
For
notwithstanding
this
their
Ignorance
herein
,
they
think
that
they
understand
themselves
bettet
then
others
.
3ly
.
From
an
over-doating
upon
their
own
Opinion
,
as
the
Birth
of
a
better
Informed
Judgment
then
ordinary
:
And
their
own
two
.
4ly
.
From
an
Ambitious
desire
,
to
have
their
Vnderstanding
approved
,
and
Applauded
by
others
,
When
they
really
declare
they
prefer
their
own
Judgments
before
all
others
;
whilst
they
conforme
to
it
,
Stear
themselves
by
it
;
Whereas
,
those
who
say
or
do
otherwise
,
do
Tacitly
condemn
them
either
as
weak
,
or
inconsiderative
Persons
.
5ly
.
From
an
unaquaintance
with
the
Life
of
Religion
,
and
a
gross
neglect
of
the
main
Duty
's
of
it
;
to
make
a
mends
for
what
they
over
do
,
in
the
outward
Cerimonial
part
of
it
.
6ly
.
From
a
mistake
in
the
true
nature
of
Zeale
,
Taking
their
own
Passions
and
Headiness
in
a
blind
way
,
for
that
regular
fervour
of
Love
,
which
is
directed
by
a
clear
understanding
,
and
sober
Wisdom
in
an
Illuminated
Mind
:
Hearing
Zeal
commended
,
they
rush
into
a
turbulent
motion
,
while
they
think
to
decline
that
Luke-warmness
,
and
indifferency
,
which
the
Wisemen
of
the
World
practise
,
to
save
themselves
.
7ly
.
From
want
of
due
consideration
of
the
Blindness
,
and
Weakness
of
Mens
minds
;
Together
with
the
Obscurity
and
Intrecacy
of
the
matters
of
Religion
;
which
would
make
one
make
due
allowance
for
their
Brothers
frailty
;
And
bear
more
with
one
anothers
mistakes
.
8ly
.
From
an
Inexperience
in
the
way
;
God
ordinarily
takes
to
bring
Conscientious
Persons
into
the
knowledge
of
the
Truth
;
which
he
does
not
all
at
once
,
but
by
degrees
,
so
that
one
may
be
Ignorant
of
their
Duty
,
and
erre
in
many
things
.
9ly
.
From
forgetfullness
,
that
they
themselves
have
Erred
,
and
stood
in
need
of
that
Toleration
,
which
they
refuse
to
grant
to
others
.
10ly
.
From
a
false
perswasion
,
that
any
one
may
Believe
,
as
he
has
a
mind
himself
;
which
were
it
true
,
it
would
prove
a
fine
easy
way
for
avoiding
of
Suffering
,
whatever
should
be
imposed
,
Especially
if
the
Opinion
be
true
;
at
every
one
fancyes
his
own
to
be
.
11ly
.
From
want
of
observing
and
considering
,
the
unquestionable
good
which
is
in
others
.
But
a
modest
holding
out
ones
own
Apprehensions
,
affording
them
the
best
light
,
and
evidence
one
has
.
(
Without
Reproaching
or
Censuring
,
the
Person
or
Opinions
of
those
of
a
Contrary
perswasion
)
is
ordinarily
(
for
I
shall
not
Determine
,
what
God
in
an
extraordinary
way
may
call
unto
)
the
Duty
of
a
Christian
.
For
,
1st
.
It
's
most
sutable
to
a
Christians
Temper
,
and
Spirit
;
wherein
there
is
all
Meekness
,
Lowliness
,
Love
and
Tenderness
;
which
when
any
Swarve
from
(
whatever
it
be
they
do
,
be
it
never
so
good
in
its
self
)
they
do
it
othere
wise
then
they
ought
to
do
;
Now
a
meek
Person
does
Naturally
forbear
,
what
meerely
tends
to
provoke
others
;
an
humble
Soul
is
ready
to
suspect
his
own
Judgment
;
And
to
believe
another
may
vnderstand
himself
,
as
well
,
if
not
better
,
in
that
business
than
himself
;
a
Loving
Heart
is
very
loth
to
displease
,
when
there
is
no
need
.
2d
.
It
is
an
advantagious
Representation
of
Religion
to
Standersby
,
that
are
Strangers
to
it
;
Men
ordinarily
measure
not
the
worth
of
Religion
by
the
high
commendations
that
are
given
it
,
but
they
observe
what
Good
it
does
,
how
it
betters
them
,
makes
them
of
a
more
truly
Noble
and
generous
Spirit
then
others
:
Now
for
those
that
profess
highly
Christianity
,
and
that
in
the
Loftiest
Strain
of
it
,
to
manage
their
differences
one
with
another
,
with
less
calmness
,
than
Phylosophers
could
do
;
What
a
Reproach
is
this
to
Religion
?
Is
this
the
way
to
make
it
look
Lovely
?
Will
this
Convert
a
Jew
or
a
Turk
?
Is
not
this
the
Drunkards
quarrelling
about
the
praises
of
peace
and
Sobriety
?
It
was
the
challenge
of
Old
,
against
the
Protestant
Religion
,
that
it
bred
nothing
but
Factions
and
Rebelions
.
3ly
.
It
is
the
best
way
,
to
bring
those
that
are
mistaken
,
to
the
knowledge
of
the
Truth
.
Truth
would
always
prevaile
,
if
it
was
right
managed
,
not
held
forth
with
disadvantage
.
Boisterousness
does
give
just
occasion
to
others
,
to
suspect
that
,
what
is
held
forth
is
not
truth
,
since
it
has
so
little
influence
upon
the
Heart
,
to
the
purging
it
from
passion
:
Besides
,
Men
have
a
prejudice
against
such
as
deal
roughly
with
them
and
cannot
easily
think
they
mean
them
any
great
good
,
and
therefore
expect
little
from
them
,
and
so
attend
not
,
however
Scolding
is
no
Argument
to
convince
People
they
are
in
an
Errour
,
neither
is
it
the
way
to
bring
Men
into
the
Truth
to
knock
it
into
your
heads
with
Hammers
;
Men
are
men
,
and
must
be
dealt
with
as
rationall
Creatures
;
if
you
wou'd
perswade
them
,
you
must
speak
to
their
Reasons
,
and
Consciences
,
or
you
may
as
well
hold
your
Tongue
;
if
you
Provoke
,
you
do
but
bemud
Mens
minds
,
so
that
they
cannot
take
in
the
cleare
Light
of
your
Argument
.
4ly
.
It
is
but
a
due
Conforming
to
the
most
Vniversally
acknowledged
precept
of
Christ
.
1st
.
The
clearest
Rule
of
Equity
in
Nature
.
Christ
bids
his
Diciples
Love
one
another
;
This
is
granted
on
all
sides
;
not
one
amongst
the
Various
Sects
of
Christian
Religion
has
the
Face
to
deny
this
;
Some
indeed
do
question
whether
Christ
do
require
of
those
that
profess
him
,
that
they
should
do
it
by
taking
up
,
and
tying
themselves
to
any
outward
observance
whatever
,
and
so
for
other
things
;
yet
whilest
those
that
do
go
under
the
Name
of
Christians
,
differ
almost
in
every
thing
else
;
(
some
or
other
confidently
denying
,
and
that
not
without
very
high
pretences
of
Rational
and
Scripturall
grounds
,
what
others
with
as
full
perswasons
assert
,
some
or
other
slighting
as
a
superstitious
invention
of
man
,
what
others
very
Religiously
observe
as
an
ordinance
of
Christ
)
how
ever
all
agree
in
this
,
that
Christians
are
bound
by
Christ's
precept
to
Love
one
another
.
Now
I
am
sure
did
but
people
charge
their
Consciences
more
with
the
discharging
of
this
most
unquestionable
duty
of
Love
,
there
would
be
less
need
of
calling
them
so
much
to
Moderation
.
For
if
we
do
but
observe
the
working
of
that
naturall
inclination
and
passion
,
which
the
World
usually
gives
the
name
of
Love
unto
;
And
withall
,
do
but
consider
what
a
powerfull
influence
it
has
upon
Parents
,
Lovers
,
Friends
,
to
the
sweeting
even
the
sowrest
disposition
,
towards
those
they
Love
;
If
we
mind
how
many
Distempers
,
affection
bears
with
,
how
many
vices
it
winks
at
,
how
many
faults
it
excuses
,
how
many
provocations
it
puts
up
and
passes
by
;
Can
we
imagine
that
the
Love
,
which
is
commanded
by
Christ
,
wrought
by
the
Spirit
,
and
is
a
very
reall
participation
of
the
divine
nature
,
Should
come
so
far
short
of
this
?
Can
we
think
that
this
more
large
,
noble
,
pure
strong
principle
,
were
it
indeed
in
us
,
would
not
restrain
us
from
quarrelling
with
one
another
?
Because
our
Brothers
Head
is
not
,
as
big
as
ours
,
because
he
cannot
believe
what
we
call
white
,
is
so
;
Untill
he
see
it
to
be
so
with
his
own
eyes
;
Because
he
desires
he
may
not
be
tyed
to
our
Spectacles
,
and
takes
upon
him
to
wear
Cloaths
not
of
The
same
colour
and
shape
with
ours
.
And
let
me
tell
you
some
understanding
and
conscientious
Persons
are
of
the
mind
,
that
when
once
the
Righteous
and
Alwise
God
Shall
set
up
his
impartiall
Judgment
,
ask
What
s
the
matter
,
and
weigh
the
severall
pretences
,
as
one
day
he
will
,
many
of
those
hot
contests
which
are
kept
up
amongst
Christians
with
so
bitter
animosities
almost
on
all
sides
,
will
be
found
able
to
produce
no
fairer
grounds
to
Justify
their
unchristian
Janglings
,
there
those
Just
now
mentioned
.
You
see
then
that
while
Christ
does
expresly
command
us
to
Love
one
another
,
Yea
all
men
,
even
Enemys
,
he
does
vertually
and
consequentially
forbid
us
to
use
towards
any
upon
any
pretence
of
difference
whatsoever
such
words
and
carriages
as
we
could
never
use
towards
them
,
did
we
but
Love
them
,
though
but
with
the
Love
of
the
World
.
Neither
must
we
expect
that
such
a
slender
Plea
as
a
pretence
that
it
is
in
the
cause
of
God
and
Religion
,
will
serve
our
turne
to
Justify
us
in
the
sight
of
God
,
for
a
breach
of
the
highest
and
most
undoubted
law
of
Christ
:
any
more
then
the
Pharisees
,
Crying
It's
Corban
could
excuse
them
while
they
refused
to
supply
the
necessiti's
of
their
poor
Parents
.
Nay
rather
it
will
be
an
agravation
of
our
Sin
,
while
we
Patronize
it
upon
God
,
and
make
Religion
a
Sanctuary
for
wickedness
.
To
oppress
is
a
great
iniquity
,
but
to
plead
fo●
and
Justify
oppressions
because
hereby
we
are
enabled
to
give
alms
,
to
build
hospitalls
,
this
is
an
higher
abomination
,
it
is
Offering
unto
God
,
swines
blood
and
bringing
the
hire
of
an
Harlot
into
the
Temple
.
5ly
.
It
is
a
doing
that
which
even
the
Common
light
of
nature
calls
for
,
this
is
acknowledged
even
amongst
the
Heathens
as
one
of
the
Clearest
and
certainest
rules
of
right
,
that
every
one
should
doe
as
they
themselves
would
be
don
to
,
this
our
Saviour
Commands
,
Matt.
7.
12.
Now
look
a
little
into
your
owne
hearts
,
ask
your selves
,
would
I
willingly
,
were
I
in
a
mistake
,
be
Derided
for
it
,
Upbraided
with
it
,
Persecuted
for
it
,
should
I
not
Judge
it
more
reasonable
,
that
others
should
pitty
me
,
endeavour
to
Convince
me
,
Supposing
the
Errour
to
be
dangerous
;
Does
not
the
greatest
damage
accrew
to
my selfe
thereby
.
And
what
because
I
am
blinde
and
have
lost
my
way
,
must
I
therfore
be
Spit
on
,
Trampled
on
,
abused
;
Because
I
am
not
so
happy
as
others
in
finding
out
the
truth
;
Must
I
therfore
be
made
more
miserable
then
I
am
;
Because
God
has
left
me
to
mine
own
ignorance
and
darkness
,
must
man
add
affliction
to
affliction
?
6ly
.
To
do
otherwise
is
but
to
misimploy
that
Heat
,
Vigour
,
Vehemency
,
which
God
has
put
into
us
,
unto
another
use
then
God
intended
it
;
For
God
intended
this
Zeale
for
the
consumeing
of
our
owne
Lusts
,
not
the
singeing
,
smutting
of
our
Brothers
Name
,
this
fire
in
us
was
made
to
warm
our
Neighbours
not
to
scorch
and
Burne
them
,
and
shall
we
make
no
better
reckoning
of
Gods
gifts
then
to
wast
and
abuse
them
:
Do
our selves
and
others
harm
by
that
which
God
ment
for
both
our
Goods
;
may
not
this
prouoke
God
to
keep
his
mercys
to
himself
,
and
not
put
them
into
Childrens
hands
to
Cut
their
own
Fingers
and
to
Slash
their
Neighbours
with
.
7ly
.
It
is
an
unreasonable
thing
to
be
more
Seven
in
smaller
Crimes
,
then
we
allow
our selves
to
be
in
greater
.
Let
a
man
distemper
his
body
,
besott
his
parts
,
wast
his
Estate
,
squander
away
his
precious
time
,
undo
his
Wife
and
Children
,
venture
his
Soul
in
swilling
,
and
drinking
,
we
bear
with
him
,
let
him
waist
his
strength
,
slur
his
Reputation
,
disgrace
his
Relationes
in
Lewdness
and
Wantoness
we
bear
with
him
still
,
do
we
shun
their
company
as
we
would
do
the
Plague
,
and
cry
out
with
them
out
of
the
World
.
But
let
a
poor
honest
Soul
while
he
is
Sincere
and
earnest
in
the
pursute
after
truth
,
But
stumble
into
an
Errour
,
or
what
is
accounted
so
,
we
presently
Cry
Heretick
,
oh
take
heed
of
him
,
Come
not
neare
him
,
it
is
not
fit
such
an
one
should
breath
,
Crucifie
him
.
Why
what
evil
hath
he
done
?
What
s
the
matter
?
Why
him
rather
then
the
other
?
1st
.
Is
an
Errour
more
Infectious
,
and
catching
;
I
am
sure
there
are
many
that
do
not
so
much
suite
and
gratify
our
Corrupt
inclinations
as
these
Lusts
do
;
Nay
some
there
are
that
exceedingly
thwart
Mans
naturall
Bent
,
most
oft-times
bring
them
into
contempt
;
reproach
,
outward
sufferings
;
And
here
I
believe
the
naturall
self-Love
which
is
in
most
,
will
make
them
wary
before
they
engage
.
2ly
.
But
it
may
be
its
more
dangerous
if
it
should
take
.
Indeed
't
is
possible
such
it
may
be
,
as
a
mistake
in
the
way
may
hinder
one
more
in
their
reaching
their
Journeys
end
,
then
a
fall
or
two
.
But
as
there
are
many
useless
truths
so
many
innocent
Errours
,
all
the
harme
they
do
,
is
but
to
the
Persons
themselves
:
And
these
rather
expose
to
outward
trouble
(
which
God
oft
times
sanctifies
to
them
for
the
good
of
their
Souls
)
then
incline
or
encourage
to
Sin
or
hinder
the
work
of
holiness
in
their
hearts
,
do
they
,
not
walk
as
closely
with
God
,
grow
as
much
in
Spirituallity
,
Heavenly
mindedness
,
in
reall
and
solid
Grace
,
(
notwithstanding
their
mistakes
,
)
as
others
with
all
their
Orthodoxe
knowledge
.
And
let
me
tell
you
God
will
one
day
enquire
,
not
how
ingenious
we
have
begn
in
our
Religion
,
but
how
sincere
,
diligent
,
faithfull
;
not
what
our
opinions
have
been
,
but
our
graces
,
not
how
we
have
talked
,
but
how
we
have
lived
.
3ly
.
What
then
;
is
it
a
greater
Sin
to
Live
in
a
mistake
then
to
Live
in
Drunkeness
,
Whoredome
,
Profaneness
;
possibly
I
might
thinke
so
too
,
could
I
be
perswaded
that
a
mistake
does
more
harme
to
Souls
,
is
less
Consistant
with
Sincerity
and
honesty
,
is
more
contrary
to
the
Spirit
of
Piety
and
Holyness
,
layes
more
blocks
in
the
way
to
Love
,
Meekness
,
Lowliness
,
resignation
,
faith
,
indisposes
more
to
obedience
and
self
denyal
.
But
untill
I
can
meet
with
some
Sober
Consciencious
Persons
who
are
given
to
these
,
and
thinke
they
ought
to
be
so
,
perswade
themselves
they
are
pleasing
and
serving
God
in
the
mean
time
,
as
I
do
meet
with
severall
,
whom
I
have
reason
to
look
upon
as
very
Consciencious
in
their
mistake
,
untill
I
find
Drunken
and
Profain
Persons
notwithstanding
their
Drunkenness
and
Profaneness
growing
in
Grace
(
as
I
find
some
Erroneous
persons
notwithstanding
their
errour
)
give
me
leave
to
question
whether
this
be
the
greater
Sin
or
noe
.
4ly
.
But
it
may
be
t
is
an
harder
Task
to
forbeare
those
Sins
then
to
avoid
erring
,
there
being
so
many
temptations
to
entice
us
to
them
,
so
great
a
Suitableness
in
our
nature
to
them
.
But
do's
not
the
Love
we
bear
to
our
Credits
,
Estates
,
Healths
,
Relations
,
Souls
,
bid
us
refrain
;
do's
not
Conscience
,
Reason
,
Scripture
,
Check
us
for
them
?
Would
not
naturall
principles
carry
us
above
these
;
When
alass
how
easy
a
thing
is
it
to
mistake
;
Even
then
when
we
are
most
desirous
to
find
the
truth
,
most
carefull
in
seeking
after
it
.
How
Blind
,
Dark
,
Narrow
,
Shallow
are
our
understandings
?
How
many
prejudices
do
we
take
in
from
our
very
Childhood
?
How
obscure
,
and
dubious
is
Scripture
,
when
read
without
the
light
of
God
?
How
vain
uncertain
are
the
dictates
and
Creeds
of
Synods
,
Councells
,
Churches
?
How
little
concerned
do's
God
look
upon
himself
to
secure
his
People
from
those
mistakes
which
he
knows
how
to
do
them
good
by
?
How
apt
to
be
swayed
with
the
opinion
of
those
we
have
an
Esteem
for
.
If
we
consider
but
these
and
the
like
occasions
of
mistake
,
which
every
one
almost
is
surrounded
with
.
We
shall
find
cause
enough
to
conclude
that
one
May
easily
err
without
any
great
Wilfulness
Gal.
6.
1.
2.
3.
4.
Col.
3.
12.
13.
Phil.
2.
1.
Vse
.
1st
Then
as
we
would
approve
our selves
worthy
of
that
Name
we
have
taken
upon
us
;
Let
us
carry
our selves
with
that
moderation
that
becoms
Christians
,
towards
those
that
differ
either
in
Opinions
or
Observances
from
us
.
1st
.
Let
us
not
willingly
enrage
the
Ignorant
against
them
by
giving
them
those
Nicknames
which
the
violence
of
their
Adversarys
has
branded
them
with
.
2ly
.
Let
us
not
make
a
worse
representation
of
their
Opinions
to
others
,
then
they
deserve
,
by
loading
them
with
those
odious
consequences
which
they
themselves
do
as
much
disown
and
abominate
as
we
do
,
these
two
practices
the
Devil
,
the
Author
of
confusion
has
found
very
Vsefull
to
him
,
for
the
keeping
strife
on
foot
in
the
Christian
World
.
1st
.
Consider
how
Christ
behaued
himself
to
his
Ignorant
and
Erronious
Disciples
,
he
dos
not
upbraid
them
with
it
,
quarrells
not
with
them
about
it
,
but
quietly
beares
with
them
,
waits
his
opportunity
further
to
instruct
them
,
better
to
informe
them
.
And
2ly
.
This
was
the
Apostles
practice
,
for
the
Composing
of
those
many
Differences
of
those
Times
between
the
Jewish
and
Gentile
Christians
;
They
do
not
Magisterially
dictate
this
is
truth
,
and
who
ever
thinks
or
sayes
otherwise
are
Hereticks
.
No
they
leave
it
to
the
freedome
of
their
Auditors
to
observe
Jewish
Ordinances
or
let
them
alone
,
and
all
their
diligence
and
care
is
to
bring
Christians
to
a
mutuall
toleration
one
of
another
,
so
as
to
overlook
those
petty
differences
,
and
not
withstanding
them
to
strive
together
for
the
faith
of
the
Gospell
,
to
help
one
another
in
the
way
to
Heaven
Rom.
14.
Phil.
3.
16.
3ly
.
Vntill
that
primitive
practice
of
undervaluing
Smaller
differences
,
bearing
with
one
another
in
them
,
and
laying
the
maine
stress
upon
the
great
things
of
the
Gospell
,
Obedience
,
Self-denyall
,
Faith
,
Love
,
be
revived
,
I
shall
wish
Peace
and
Truth
may
much
flourish
amongst
us
,
but
truely
I
shall
not
much
hope
for
it
.
4ly
.
Were
there
but
more
of
a
Gospell
Spirit
in
the
World
,
were
but
People
come
to
that
,
to
see
and
be
ashamed
and
loth
themselves
in
their
own
sight
,
there
World
not
be
such
spying
mo●●s
in
their
Brothers
eye
,
there
would
be
more
shewing
meekness
to
all
Persons
considering
they
themselves
were
sometims
Foolish
and
deceived
Tit.
3.
3.
And
,
5ly
.
If
God
should
bring
good
people
under
the
lash
againe
,
I
wish
it
may
make
them
make
a
serious
and
impartiall
reflection
upon
their
former
Carriages
and
with
Josephs
Brethren
,
when
they
found
harsh
usage
from
Joseph
,
enquire
whether
this
be
not
the
just
Punishment
of
their
rigour
and
severity
towards
their
Brethren
.
Gen.
42.
21.
It
being
a
Righteous
thing
with
God
,
to
mete
out
to
any
the
same
measure
,
they
have
meted
out
to
others
.
6ly
.
How
knowest
thou
but
that
allowance
thou
art
so
backward
in
making
〈◊〉
thy
Brother
thou
standest
in
more
need
he
should
make
to
thee
?
Art
thou
sure
he
is
in
the
wrong
,
thou
in
the
right
,
how
knowest
thou
this
?
thou
thinkest
thy self
in
the
right
,
so
do's
he
.
Thou
art
confident
,
it
may
be
,
so
is
he
,
Thou
producest
Reason
and
Scripture
,
so
dos
he
,
thou
alledgest
the
consent
of
such
and
such
learned
and
good
Men
,
whom
thou
greatly
accounts
of
,
he
do's
no
less
.
Hast
thou
studyed
and
prayed
for
the
finding
out
of
the
truth
?
he
has
done
so
too
.
Hast
thou
suffered
in
Testimony
to
what
thou
Judgest
truth
?
If
he
have
not
done
so
,
thou
knowest
not
but
he
may
be
ready
to
do
the
like
when
God
calls
him
to
it
.
Obi.
Why
,
but
it
is
a
dangerous
Arrour
.
Answer
.
How
knowest
thou
it
is
;
Canst
thou
shew
wherein
the
danger
of
it
lyes
?
2ly
.
Grant
it
be
so
,
thou
hast
more
need
to
pitty
him
,
then
to
quarrel
with
him
,
thou
hast
more
need
to
deal
with
him
so
as
thou
mayest
best
hope
to
bring
him
out
of
his
Errour
,
Thou
oughtest
to
take
care
least
by
thy
passionate
and
untoward
management
of
the
Cause
of
Truth
,
thou
give
people
occasion
so
to
loth
it
,
that
they
Chuse
rather
to
fall
in
with
the
others
errours
.
Que.
But
would
you
not
have
us
to
be
Zealous
.
Answer
.
Yes
as
Zealous
as
you
will
,
but
I
would
first
have
you
to
understand
what
for
,
I
would
not
have
you
to
run
without
your
Errand
;
as
Zealous
as
you
will
,
but
I
would
have
you
remember
that
venting
of
Pride
and
peevishness
in
Religion
;
Loving
and
admiring
and
violently
propagating
your
Opinions
and
ways
,
is
not
Zeal
.
As
Zealous
as
you
will
,
but
first
let
Zeal
begin
at
Home
,
let
it
burne
up
your
Pride
,
and
Earthliness
,
and
frowardness
,
and
then
when
this
Smoke
is
gone
,
the
light
of
it
will
serve
you
to
guide
the
heat
of
it
by
.
Alass
Men
talk
much
of
Zeal
,
but
there
is
less
true
Zeal
in
the
World
then
there
is
true
Love
,
there
is
as
much
want
of
Zeal
,
as
Vse
of
it
,
and
it
must
First
be
got
,
before
exercised
and
put
forth
,
the
same
spirit
enclines
to
Moderation
that
Enclines
to
Zeal
.
Vse
.
2.
Labour
for
a
Spirit
of
Moderation
,
A
meek
lowly
and
tender
Spirit
,
It
s
hard
practising
a
Duty
when
it
thwarts
Nature
,
this
is
a
lovely
God
like
Spirit
,
were
it
not
for
this
,
in
what
a
sad
case
were
we
who
hourly
try
Gods
patience
by
greater
provocations
then
mistakes
amount
to
.
Vse
.
3.
Condemn
not
any
for
putting
that
Duty
in
practise
which
you
allow
your selves
in
the
neglect
of
.
If
you
will
not
be
moderate
your selves
,
be
not
angry
with
those
who
in
Conscience
to
God
desire
to
be
so
,
smut
them
not
with
odious
Names
.
Vse
.
4.
Whatever
ill
usage
thou
meetest
with
from
the
World
,
be
not
discouraged
in
the
due
practise
of
Moderation
.
Consider
it
is
thy
Duty
,
and
though
Men
may
reproach
and
Curse
thee
for
it
,
the
blessing
of
a
peace
maker
shall
be
upon
thee
from
the
God
of
Heaven
.
I
know
such
is
the
madness
of
the
World
,
they
are
ready
to
quarrell
with
every
one
that
will
not
engage
with
them
in
their
Contentions
one
against
another
,
and
he
that
goes
about
to
part
Two
opposite
Partyes
,
provokes
both
against
himself
,
and
seldom
goes
away
without
blows
from
either
.
But
count
it
no
new
and
strange
thing
to
be
used
as
the
Men
of
God
have
been
used
before
thee
,
Continue
thou
in
Gods
work
still
,
and
he
will
answer
the
damage
that
accrues
thereby
to
thee
.
Vse
.
5.
Judge
those
the
best
Christians
who
being
Consciencious
in
all
other
dutys
,
do
not
neglect
this
.
It
shews
a
Christian
Spirit
,
it
is
an
Argument
of
the
Wisdome
from
above
,
Which
is
pure
,
Peaceable
.
6ly
.
See
thou
hast
more
Cause
of
humbling
thy selfe
then
Glorying
,
If
thou
hast
neglected
Moderation
,
thou
hast
omitted
a
Duty
;
deceive
not
thy selfe
,
nor
vainly
hope
to
delude
God
,
by
putting
a
good
Name
upon
a
bad
practise
,
and
Calling
that
Zeal
,
which
God
Counts
Hellish
Fury
.
7ly
.
Conclude
not
there
is
most
of
Religion
in
such
as
seem
the
eagerest
,
all
violent
heats
speaks
not
so
much
strength
of
Nature
,
as
the
oppressition
of
some
Distemper
.
Let
not
any
by
Sin
,
gain
the
reputation
of
being
more
then
ordinarily
Pious
.
8ly
.
Learn
the
Wisdome
and
Justice
of
true
Religion
which
requires
such
practises
from
its
professors
as
tend
most
to
promote
and
secure
,
what
all
generally
desire
,
and
that
is
peace
,
to
obviate
the
Slanders
cast
upon
it
,
by
the
worldly
wise
,
that
it
disturbs
societys
.
But
,
2ly
.
A
Christian
ought
to
be
moderate
about
the
Concernements
of
this
Life
,
the
Comforts
and
conveniencys
,
Health
,
Wealth
and
Credit
,
Lovers
and
Friends
,
&c.
In
these
people
are
then
immoderate
when
they
let
out
their
Affections
too
much
upon
any
of
these
,
giving
them
a
greater
share
in
their
hearts
,
then
of
right
belongs
to
them
.
That
we
love
these
at
all
,
is
no
fault
,
they
being
the
good
Creatures
of
God
;
But
that
we
love
them
otherwise
then
we
should
,
more
then
we
should
,
here
is
the
Immoderation
.
As
,
1st
.
When
we
love
them
more
then
God
himselfe
,
the
Gift
more
then
the
Giver
,
whatever
it
be
in
any
Creature
comfort
whatsoever
that
we
find
any
favour
and
relish
in
,
any
chearing
and
warmth
by
:
It
is
but
a
drop
,
a
spark
,
a
ray
of
that
goodness
which
is
in
God
and
is
used
by
God
as
a
bate
to
allure
us
to
himselfe
,
In
whom
alone
the
Fountain
is
to
be
found
,
who
alone
is
able
not
onely
to
content
but
satisfye
us
.
Now
then
we
love
these
more
then
God
,
when
,
1st
.
We
take
more
care
and
paines
to
procure
these
to
our selves
,
then
to
win
the
favour
of
God
.
2ly
.
To
secure
these
more
,
then
we
do
the
Love
of
God
,
3ly
.
When
we
can
be
quiet
without
God
,
while
we
have
these
,
let
God
hide
his
face
,
forbeare
his
visits
,
withdraw
his
directions
and
Consolations
,
no
matter
for
all
this
,
provided
Health
lasts
,
Mony
comes
in
,
the
World
gives
us
its
good
word
,
and
Friends
their
smiles
.
4ly
.
When
God
himself
cannot
please
us
without
these
,
let
him
reason
the
case
with
us
as
Elkana
with
Hannah
,
am
not
I
better
to
thee
then
ten
earthly
comforts
.
Our
hearts
are
so
hardned
in
sorrow
for
being
deprived
of
these
we
mind
him
not
,
but
go
on
grieving
and
fretting
still
,
5ly
.
When
we
will
not
give
God
leave
to
deny
us
these
,
to
Strip
us
of
these
,
as
he
shall
Judge
it
meet
,
but
we
will
either
have
our
own
will
in
these
,
or
we
repine
at
him
,
quarrel
with
him
,
take
no
care
to
please
or
serve
him
.
But
2ly
.
We
are
then
immoderate
when
we
love
these
more
then
Grace
,
which
(
being
the
Life
,
Health
,
Strength
,
Beauty
of
the
Soul
;
a
Divine
participation
and
resemblance
,
a
reall
Substantiall
,
Solid
,
Lasting
Good
,
)
Is
of
greater
worth
,
much
more
desirable
.
As
,
1st
.
When
we
Grieve
more
deeply
for
our
want
or
losse
of
these
,
then
we
do
for
our
weakness
or
decay
of
Grace
:
It
's
a
trouble
to
us
that
we
have
not
some
outward
comfort
we
formerly
had
,
or
at
least
hoped
for
,
and
still
very
much
desire
;
This
checks
our
jolity
,
breaks
our
Sleep
,
takes
us
off
our
Meat
,
changes
our
Colour
,
plumpness
,
and
Strength
;
but
we
can
grow
dead
and
Cold
,
and
Faint
,
as
to
the
Bent
of
our
Souls
,
the
workings
of
our
Hearts
in
those
pure
Spirituall
,
Heavenly
delights
,
and
longings
after
the
Spirit
of
holiness
and
goodness
,
and
yet
be
as
Jocund
as
ever
;
Savour
as
much
the
Comforts
of
this
Life
as
ever
;
We
can
devert
our selves
with
company
and
worldly
business
,
&c.
2ly
.
When
we
are
more
studying
and
toiling
,
beating
our
Braines
,
and
tireing
our
Bodies
,
laying
designes
and
pursusing
them
,
with
all
seriousness
,
diligence
and
indefatigableness
,
for
the
getting
of
some
outward
comfort
our
hearts
are
set
on
,
then
for
the
getting
of
Grace
,
growing
in
the
Life
,
Strength
and
Vigour
of
it
,
bringing
forth
the
Fruits
of
it
.
When
for
the
recovering
of
the
health
of
our
Bodies
,
encreasing
our
Estates
,
the
Scruing
our selves
into
the
fauour
of
some
particular
Persons
,
the
heightening
of
our
Reputations
,
we
count
no
Care
,
no
Industery
to
much
,
we
spare
no
paines
,
we
are
prodigall
enough
of
our
time
,
leaving
no
Friend
un-consulted
,
noe
interrest
unimproved
;
But
let
the
Soul
be
never
so
Sick
,
famished
for
the
word
of
Life
;
Impoverished
of
the
true
Riches
,
we
can
fit
still
,
as
Persons
not
concern'd
,
trouble
no
body
with
such
Idle
questions
,
as
how
we
may
get
our
Souls
saved
;
we
can
content
our selves
with
any
Sermons
,
though
they
never
come
home
to
our
Consciences
;
spend
Sabbaths
after
Sabbaths
,
in
vaine
discourses
,
sports
,
&c.
3ly
.
When
we
are
more
glad
of
these
outward
Comforts
,
finding
our selves
growing
more
Healthfull
,
Strong
,
Wealthy
,
more
in
fauour
with
the
World
,
&c.
Then
when
we
find
good
desires
more
strong
,
more
frequent
,
our
Souls
getting
ground
upon
Lust
,
getting
Victory
over
the
World
.
4ly
.
When
we
had
rather
part
with
the
means
of
Grace
then
with
any
outward
Comfort
.
Rather
then
abridge
our selves
any
thing
of
our
ease
or
pleasure
,
or
at
the
least
hinder
our
profit
,
we
will
have
no
Reading
of
the
Bible
,
no
Preaching
,
we
will
not
be
disturbed
by
Meditation
,
&c.
5ly
.
When
we
can
pray
more
heartily
for
these
,
seasonable
Weather
,
a
good
Crop
,
ease
of
Taxes
,
Peace
,
&c.
Then
for
Meekness
,
Lowliness
Love
,
&c.
6ly
.
When
we
are
more
thankfull
to
those
that
endeavour
to
supply
us
with
outward
Conveniences
,
then
to
those
who
by
their
example
and
Councel
,
Exhortations
and
Reproofs
,
endeavour
to
bring
our
Souls
into
a
sense
of
their
poverty
and
misery
,
to
a
relish
of
pure
truth
,
to
the
Life
of
reall
Grace
.
7ly
.
When
we
are
more
angry
at
those
that
hinder
us
from
getting
that
outward
comfort
,
which
we
have
most
mind
to
,
then
we
are
with
those
,
who
by
their
company
or
example
,
make
our
Spirits
more
dull
or
flat
,
more
dead
and
cold
,
more
formall
and
Carnal
,
less
to
prize
,
relish
,
and
seek
after
Holiness
and
Heavenly
mindedness
.
8ly
.
When
in
disposing
our Selves
or
Relations
in
the
World
,
as
to
Callings
,
Services
;
or
Marriags
;
we
more
consider
what
probably
may
be
for
their
outward
ease
,
Pleasure
and
Preferment
,
then
for
the
good
of
their
Souls
,
for
the
,
Begetting
,
Cherishing
,
Increasing
and
Strengthening
of
grace
in
them
.
But
3ly
.
When
we
love
these
more
then
duty
,
as
.
1st
.
When
God
calls
us
to
something
else
,
Praying
,
Reading
,
Hearing
,
Meditating
,
&c.
We
chuse
rather
to
be
pleasing
our selves
in
the
use
of
these
outward
Comforts
.
2ly
.
When
we
will
commit
Sin
rather
then
lose
any
of
these
.
It
may
be
our
Consciences
are
perswaded
,
that
such
practises
are
Sinfull
:
Rather
then
we
will
venture
our
Liberties
or
Estates
,
we
will
do
them
however
,
before
our
Consciences
be
throughly
convinced
,
they
were
in
a
mistake
before
.
3ly
.
When
for
the
Attaining
of
any
of
these
things
our
hearts
hanker
after
,
we
will
be
induced
to
do
any
thing
which
ought
not
to
be
done
,
which
may
bring
reproach
upon
Religion
and
the
name
of
God
,
such
as
fraud
,
injustice
for
getting
of
Estates
;
and
when
we
quarrel
with
those
that
stand
in
our
way
.
4ly
.
When
our
hearts
are
so
upon
rhese
,
that
we
cannot
be
without
them
,
all
our
Comforts
gone
if
here
we
be
Crossed
;
when
we
Count
life
it self
not
worth
the
having
upon
these
terms
,
if
we
have
not
what
we
desire
,
or
lose
what
we
love
,
we
throw
up
all
.
Thus
being
brought
under
the
Power
of
them
,
we
have
not
them
but
they
us
.
That
People
are
prone
to
be
Immoderate
appears
.
1st
.
That
even
good
People
,
who
might
be
presumed
to
be
free
from
this
distemper
(
if
any
at
all
)
are
yet
recorded
to
have
been
to
blame
this
way
.
Rachel
because
she
has
no
Child
falls
a
quarrelling
with
her
Husband
and
will
needs
go
die
,
Gen.
30.
1.
Jacob
having
lost
one
Son
of
Twelve
,
What
a
deal
adoe
he
keeps
will
not
be
comforted
;
He
will
live
no
longer
Gen.
37.
34.
35.
Hannah
though
she
had
a
very
kind
Husband
,
yet
because
she
wanted
a
Child
and
is
upbraided
with
it
by
her
Rivall
,
will
not
Ea●
,
1
Sam.
1.
7.
David
for
the
loss
af
a
Rebellions
Son
,
who
had
usurped
upon
him
,
how
is
he
moved
?
What
passionate
expressions
useth
he
?
How
unmindfull
is
be
of
the
late
deliveranc●
2
Sam.
18.
33.
Job
because
he
may
not
have
his
health
and
ease
,
will
needs
throw
away
his
Life
too
,
Job
.
6.
9.
Baruch
because
frustrated
of
his
expectation
of
worldly
greatness
,
what
Sorrow
,
Sighing
,
Fainting
,
Restleness
do
we
hear
of
?
Jer:
45.
3.
5.
If
Jonah
lose
his
Credit
and
be
counted
a
false
Prophet
for
denouncing
that
destruction
against
Nineveh
which
was
prevented
,
he
'l
not
be
obliged
to
God
for
his
Life
in
pet
he
'l
bid
him
take
that
too
,
Joh.
4●
3.
If
the
Gou●d
that
shaded
him
.
Wither
:
He
will
Live
no
longer
.
No
,
death
is
a
great
deal
Better
,
v.
8
,
2ly
.
Let
us
but
all
make
an
impartiall
Survey
each
of
our selves
,
't
is
to
be
feared
we
shall
find
how
we
do
over
prize
these
things
,
and
dote
upon
them
.
We
need
seek
for
no
other
proofe
to
Convince
us
there
is
such
a
proneness
in
Man
to
be
Immoderate
,
then
that
we
find
in
our selves
.
This
proceeds
,
1st
.
From
that
great
Suitableness
betwixt
these
Lower
Comforts
and
our
naturall
inclinations
,
Hence
these
things
become
so
pleasing
to
us
.
2ly
.
From
the
want
of
an
inward
principle
to
give
a
Check
unto
our
naturall
inclinations
,
and
to
put
in
us
a
new
bent
.
Men
in
their
unregenerate
state
have
only
Conscience
to
bridle
them
,
which
only
shews
them
they
ought
not
so
much
to
indulge
themselves
in
these
lower
delights
,
but
endowes
them
not
with
a
principle
,
Spirit
,
Nature
,
which
disgusts
these
and
hungers
and
thirsts
after
some
thing
else
,
which
is
better
and
higher
.
Those
that
have
a
new
nature
begun
in
them
;
Oft
this
is
faim
and
weak
,
wants
its
sense
and
Palate
,
Sleepy
Dull
,
so
that
it
is
within
indeed
but
Acts
not
.
3ly
.
From
ignorance
of
the
vanity
and
vexation
which
is
in
all
these
things
,
which
only
we
come
to
understand
indeed
,
when
we
throughly
experience
.
4ly
.
Vnaquaintance
with
that
which
has
more
reallity
,
solidity
,
suitableness
,
Lastingness
in
it
,
We
know
no
better
comforts
:
we
have
had
a
veiw
of
no
rarer
beauties
,
no
tasts
of
Sweeter
delights
,
therefore
we
admire
these
.
5ly
.
Ill
Example
,
we
heare
those
that
abound
in
these
Comforts
Cryed
up
by
the
Vogve
of
the
World
for
blessed
men
.
We
see
men
reputed
wise
,
Eagerly
striuing
for
these
,
good
men
troubled
they
have
no
more
of
these
.
6ly
.
Nearness
of
Temptations
.
These
we
meet
with
every
where
and
that
continually
,
and
they
steal
away
our
hearts
before
ever
we
are
aware
.
7ly
.
The
Devils
Malice
and
Subtilty
,
who
makes
use
of
these
to
ensnare
our
Souls
by
,
and
thereby
to
keep
us
from
Looking
after
some
what
better
.
Hence
he
uses
all
his
Rhetorick
to
woe
us
for
these
.
8ly
.
No
Convictions
of
the
Sinfulness
That
is
in
Letting
our
Affection
run
loose
after
these
things
.
9ly
.
No
Consideration
of
the
Danger
that
therby
we
run
our
poor
Souls
upon
.
But
yet
Moderation
is
a
duty
for
.
1st
.
It
is
Commanded
1.
Joh.
2.
15.
1.
Pet.
2.
11
1.
Cor.
7.
29.
30.
31.
1.
Thes
4.
13.
Matt.
6.
23.
19.
2ly
.
It
is
Practiced
by
Agur
a
good
man
then
when
he
setts
himself
most
in
the
sight
of
God
,
when
it
s
presumed
he
Composes
himself
so
that
he
may
best
please
God
.
Prov.
30.
8.
9.
3ly
.
Immoderation
is
prayed
against
by
an
understanding
person
,
Psal.
119.
36.
37.
The
good
of
Moderation
appears
in
the
evil
of
Immoderation
which
is
.
1st
.
A
Contradiction
to
a
Christian
frame
,
so
far
as
any
is
a
Christian
he
is
in
Love
with
God
,
which
is
Inconsistant
with
the
Love
of
the
World
,
one
fire
eats
out
another
,
he
is
Holy
.
Now
what
is
Holiness
but
a
Weanedness
from
the
World
,
the
lusts
whereof
defile
the
Soul
,
his
Conversation
is
in
Heaven
.
There
is
his
Treasure
,
that
way
is
his
Love
,
his
Hopes
,
his
thoughts
.
He
is
wholy
resigned
up
unto
God
,
saying
from
the
heart
thy
will
be
done
,
therefore
not
choosing
this
or
that
for
himself
.
He
delights
himself
in
the
Lord
above
Lower
Comforts
,
Trusts
in
him
leans
not
upon
these
Lower
Confidences
,
he
is
Called
out
of
the
World
,
Crucified
unto
it
,
of
another
Spirit
then
worldly
men
,
his
heart
is
not
sett
on
the
same
things
with
them
.
2ly
.
T
is
a
worme
unto
his
Grace
;
While
this
is
in
any
allowed
of
,
it
Eats
out
all
the
life
,
strength
,
Vigour
of
the
pure
,
innocent
,
meek
,
lowly
Nature
,
draws
the
sap
of
the
Soul
another
way
,
Love
of
,
and
care
about
these
things
Choake
.
3ly
.
It
s
An
Hinderer
of
a
Christian
progress
while
his
heart
is
set
upon
any
thing
here
below
his
parts
and
time
his
thoughts
and
endeavours
,
his
care
and
industry
,
which
should
be
lay'd
out
for
the
improving
of
the
Stock
of
Grace
which
one
has
,
will
be
Spent
in
pursuing
what
our
lusts
Call
for
.
The
sense
of
our
inward
wants
will
be
lost
,
the
Hunger
and
thirst
of
the
Soul
after
Perfection
will
be
quenched
.
Airy
Notions
and
empty
formes
will
be
hugged
,
and
prized
,
and
wrangled
about
:
The
Word
takes
no
hold
on
the
Man
while
his
Mind
workes
Another
way
.
4ly
.
It
s
An
interrupter
of
his
duty
,
when
he
should
be
setting
about
something
which
may
be
for
his
own
,
or
his
brothers
Real
advantage
,
he
is
called
by
some
inordinate
Desire
to
go
about
some
thing
else
.
5ly
.
A
Disturber
of
his
quiet
,
he
cannot
be
at
R●●●
,
unless
he
have
some
thing
which
God
thinks
fit
to
deny
him
,
No
true
lasting
Peace
can
be
expected
by
those
who
Love
any
thing
in
and
for
its
self
,
besides
God
.
6ly
.
'T
is
An
undervaluing
of
his
hopes
.
He
is
born
an
heir
of
Heaven
,
a
Son
of
God
;
For
him
to
dote
on
such
mean
things
here
Below
is
much
below
him
.
7ly
.
'T
is
A
robbing
of
God
in
what
is
his
due
,
he
requires
his
heart
.
My
Son
give
me
thyne
heart
,
not
a
peice
of
it
.
Thou
shall
Love
the
Lord
thy
God
with
all
thy
heart
Matt.
22.
37.
Here
s
nothing
left
for
the
Creature
it
is
Idolatry
setting
the
Creature
on
Gods
throne
.
8ly
.
'T
is
a
Representing
of
Faith
unto
others
as
an
ineffectuall
principle
,
that
has
not
Power
in
it
to
Overcome
the
World
,
and
the
lusts
thereof
and
thereby
is
a
reall
Scandall
to
others
;
While
they
find
some
cause
by
what
they
discerne
in
thee
to
Justify
themselves
in
their
neglect
to
pursue
after
further
attainments
,
because
were
there
any
thing
more
to
be
hoped
for
in
this
Life
,
thou
so
long
a
stander
in
Religion
Would
have
reached
it
.
9ly
.
It
is
an
abusing
of
Creature
Comforts
,
making
them
as
Snares
to
the
Soul
which
were
but
intended
for
bodily
convenienci's
.
Vse
.
1st
.
As
we
desire
to
evidence
we
have
the
feare
of
God
before
our
eyes
,
Let
us
lay
it
upon
our
Consciences
to
Eschew
Immoderation
as
well
as
other
sins
,
It
is
a
sin
as
dangerous
as
any
;
So
much
the
more
dangerous
as
People
are
less
Suspicious
of
it
,
Allow
themselves
without
Scruple
in
it
.
Oh
Let
not
that
which
should
be
improved
as
a
motive
so
to
stir
us
up
to
a
greater
Care
in
avoiding
it
,
be
abused
as
a
plea
to
Justify
our selves
in
giving
way
to
it
,
say
not
we
are
Naturally
prone
to
it
,
therefore
we
hope
none
will
blame
us
much
if
we
be
a
little
guilty
here
,
But
thus
,
let
me
keep
a
more
strict
guard
over
my
heart
,
let
me
more
shun
Temptations
,
let
me
with
greater
earnestness
beg
of
God
that
he
would
keep
me
from
being
overtaken
.
Oh
let
us
take
heed
and
put
ourselves
in
mind
that
we
may
be
as
Immoderate
in
overloving
,
Prizing
,
Carking
about
even
the
very
Conveniencys
and
necessityes
of
this
Life
,
as
in
over
earnest
desiring
,
eager
pursuing
superflueri's
.
1st
.
What
shall
we
that
are
but
strangers
here
,
Travellers
into
eternity
,
dote
of
any
thing
in
our
Passage
,
Contract
Entanglements
and
burdens
to
our selves
.
2ly
.
Have
we
not
Incumbrance
enough
,
and
shall
we
so
far
forget
the
worth
of
our
Souls
as
to
prostitute
them
to
such
mean
and
low
things
,
to
Tumble
them
in
mire
and
dirt
.
3ly
.
Are
there
not
better
things
Provided
for
us
;
Shall
we
then
throw
away
our selves
,
our
Love
upon
base
things
.
4ly
.
What
is
there
in
these
things
Lovely
,
what
reallity
,
what
beauty
,
Savour
?
Shall
we
dote
on
flitting
shadows
,
be
so
Childish
as
to
cry
for
Toyes
?
5ly
.
If
there
be
any
thing
in
the
things
that
can
make
them
desirable
,
any
worth
in
them
,
any
Vse
of
them
,
shall
we
by
Overloving
them
Constrain
God
to
deprive
us
of
them
,
God
is
a
Jealous
God
,
whatever
comes
to
Rivall
him
in
our
Affections
,
he
must
remove
it
.
If
the
Child
will
hurt
its
self
with
its
Toyes
,
or
fall
of
sucking
Poyson
out
of
what
was
given
to
look
on
,
is
it
not
time
for
the
parent
to
take
it
away
?
6ly
.
Oh
that
we
did
but
consider
what
thoughts
we
shall
have
of
these
things
when
we
come
to
die
,
when
Conscience
begins
to
stirre
,
eternity
approaches
,
when
passions
are
laid
,
and
we
view
the
Backside
of
vanity
,
How
little
Loveliness
will
there
appeare
in
them
then
.
How
shall
we
then
wish
when
it
will
be
to
late
we
had
Loved
them
less
and
somewhat
else
more
.
7ly
.
Is
the
salvation
of
our
precious
Souls
so
easy
a
business
that
we
can
Spare
any
of
our
Strength
,
Care
and
time
about
other
Impertinences
,
8ly
.
What
shall
we
do
when
God
shall
strip
us
of
these
,
if
our
hearts
be
Engaged
in
them
,
how
shall
we
bear
up
?
How
will
it
break
us
?
Had
we
not
better
by
degrees
loosen
our selves
from
these
?
Leasurely
fall
of
and
retire
from
them
.
9ly
Let
us
aske
our
Souls
what
they
verily
thinke
Wise
persons
Would
do
in
the
case
,
and
while
we
hate
the
Name
,
let
us
not
Act
the
part
of
Fools
,
Is
it
not
folly
to
engage
our selves
in
intimate
Friendship
with
those
whom
it
is
certain
we
must
breake
with
or
be
utterly
undone
.
10ly
.
What
do
we
get
by
Overloving
these
things
?
Do
we
not
engage
our selves
in
greater
cares
how
to
keep
them
,
Expose
our Selves
to
greater
sorrows
upon
their
loss
?
11ly
.
Shall
God
then
lose
his
Labour
in
preparing
another
feast
,
shall
we
dispise
his
Love
that
has
invited
unto
it
?
12ly
.
Shall
we
come
and
Clap
the
Covetous
ambitions
,
Veluptuous
on
the
back
and
bid
them
go
on
in
their
Courses
,
we
like
them
so
well
we
shall
follow
as
fast
as
we
can
;
We
will
go
as
far
as
we
dare
?
13ly
.
Suppose
we
should
escape
falling
into
the
pit
,
do
we
do
well
to
play
on
the
brink
?
But
how
shall
we
come
to
this
Moderation
?
1st
.
Restrain
the
working
of
an
Immoderate
heart
,
observe
it
,
desire
God
to
subdue
it
,
disallow
the
workings
of
it
,
Forbeare
to
do
what
it
calls
you
unto
.
2ly
.
Make
it
your
business
to
get
your
heart
weaned
from
the
World
.
1st
.
Get
your selves
throughly
convinced
of
the
Sinfullness
and
danger
of
your
Condition
while
Immoderation
prevailes
.
2ly
.
Emprove
frustrations
and
Crosses
while
they
are
fresh
.
3ly
.
Get
the
great
things
of
Eternity
Realized
unto
you
.
4ly
.
Beg
of
God
to
shew
you
the
hope
of
your
Calling
.
5ly
.
Labour
every
morning
to
git
your
hearts
into
an
Heavenly
frame
,
warmed
and
raised
in
desires
after
the
things
above
,
watch
and
give
all
diligence
to
keep
them
thus
in
the
fear
of
the
Lord
all
the
day
Long
,
Suffer
them
not
to
wander
after
these
Uanitys
you
every
day
Meet
with
,
without
a
severe
Check
;
Let
them
not
be
engaged
in
your
Ordinary
business
,
take
heed
you
be
Pleasing
your selves
,
or
Seeking
your selves
in
it
.
6ly
.
Get
a
sense
of
your
Misery
,
and
then
you
'l
better
understand
the
vanity
of
these
things
,
you
'l
feel
that
within
you
which
will
continually
be
telling
you
,
you
stand
in
need
of
something
else
,
something
that
must
do
you
good
.
7ly
.
When
ever
you
go
to
prayer
,
Labour
to
get
your
Souls
wrought
into
a
desire
after
this
,
let
this
be
the
main
petition
upon
your
hearts
when
you
go
to
God
,
that
he
would
give
you
new
Holy
Heavenly
Spirituall
hearts
,
weaned
disengaged
disentangled
Loosned
From
the
World
,
he
has
bestowed
this
upon
some
,
why
may
not
you
hope
for
it
.
8ly
.
Take
heed
of
too
much
familiarity
with
those
who
are
earthly
minded
,
though
they
be
given
to
no
other
vice
,
their
Company
is
infectious
,
a
mans
Company
do's
out
only
shew
Ordinarily
what
he
is
,
but
makes
him
so
.
9ly
.
Labour
after
intimate
Communion
with
God
,
which
when
once
you
know
the
way
of
,
frequently
be
retiring
your selves
to
,
there
you
'l
taste
better
comforts
,
from
that
Hill
you
may
view
all
the
Glory
of
the
World
,
and
see
it
to
be
but
withering
grase
,
Fading
flowers
Psal.
73.
Vntill
I
went
into
the
Sanctuary
&c.
Vse
.
2.
Let
us
humble
our selves
in
the
sight
of
God
for
our
neglect
of
this
duty
hitherto
.
It
may
be
we
may
Remember
how
many
severall
ways
God
has
Endeavoured
to
take
us
of
from
the
World
,
but
has
he
not
lost
his
Labour
,
are
we
not
still
Immoderate
to
this
day
?
Not-with-standing
the
Crosses
and
frustrations
we
have
mett
with
,
and
what
if
God
for
our
obstinacy
should
resolve
to
leave
us
to
our selves
,
no
more
to
Rebuke
or
thwart
us
,
will
it
any
thing
advantage
us
to
thrive
in
wickedness
,
to
get
the
desire
of
our
hearts
?
Vse
.
3.
Let
us
not
take
those
Providences
ill
at
Gods
hand
which
may
be
a
means
to
bring
us
to
the
practice
of
this
duty
.
God
Crosses
us
of
our
desire
and
this
we
like
not
,
but
he
sees
we
are
Immoderate
in
them
,
and
he
would
make
us
see
too
,
he
gives
us
to
feel
the
trouble
of
it
,
that
the
paine
of
the
disease
may
make
us
seek
out
for
the
Cure
of
it
.
Vse
.
4.
As
you
love
the
Souls
of
your
Relations
rather
call
them
to
Moderation
then
encourage
them
in
over
Eager
pursuit
after
things
of
this
World
,
you
like
when
they
are
Moderate
in
the
vse
of
Creature
Comforts
,
are
not
expensive
,
it
s
well
,
but
oh
that
you
Could
as
much
approue
their
undervaling
all
things
here
below
,
their
indifferency
as
to
them
;
What
do
you
account
your
Estates
more
worth
then
your
Souls
,
Alass
what
will
it
do
them
good
when
they
come
to
die
,
that
they
have
been
rich
or
great
in
the
World
,
though
this
be
the
only
thing
ordinarily
prized
,
I
would
have
none
slothfull
indeed
,
careless
,
negligent
,
I
would
have
them
in
the
fear
of
God
to
set
about
their
particular
Callings
diligently
and
faithfully
,
but
I
would
have
them
act
upon
nobler
Principles
then
Love
of
vanity
,
for
worthier
ends
,
then
scraping
a
little
dirt
together
.
5ly
.
Judge
of
your
own
and
others
attainments
,
as
by
your
ability
and
readiness
to
performe
other
dutys
so
especially
this
.
A
VISITATION
SERMON
Preached
at
Richmond
,
before
the
Bishop
of
Chester
,
in
the
Year
,
1665.
Malachi
,
2.
7.
For
the
priests
lips
should
keep
knowledg
THE
First
particle
in
the
text
shews
the
words
to
be
rationall
,
and
bids
us
look
Back
to
enquire
what
it
is
in
the
forgoing
part
of
the
Chapter
,
which
they
give
an
account
of
.
There
we
find
the
Lord
turning
from
the
People
whom
he
had
Charged
with
severall
Miscarriages
,
unto
the
Preists
,
Verse
1.
And
them
he
tells
he
had
a
word
for
even
for
them
,
A
Word
of
Injunction
Verse
.
2.
To
heare
and
take
notice
of
the
great
provocations
among
the
People
,
and
to
lay
it
to
Heart
as
a
matter
sadly
to
be
Lamented
,
being
bad
in
its
Nature
,
dangerous
in
its
Consequences
;
And
not
to
rest
here
in
a
Fruitless
Greiving
for
the
dishonour
of
the
great
God
,
and
the
sins
,
Miseries
and
dangers
of
a
poor
People
,
but
to
turne
their
sorrow
into
Zeal
,
and
to
take
an
Effectuall
course
to
secure
the
Sinking
interest
of
the
Nation
,
by
restoring
God
his
due
,
and
giving
him
againe
the
Glory
he
had
been
defrauded
of
.
A
Word
of
Comination
to
back
this
,
either
do
as
I
Charge
you
or
look
to
your selves
,
severall
Blessings
ye
enjoy
,
I
beleeve
you
would
not
willingly
part
with
them
,
but
take
what
other
Course
you
will
they
shall
be
all
blasted
,
if
I
suffer
the
Curse
to
come
among
you
that
will
make
havock
,
and
I
will
be
so
far
from
restraining
it
,
that
I
my self
will
send
it
.
A
word
of
Commemoration
to
drive
all
home
,
did
I
say
I
would
Curse
you
,
ye
may
well
trust
me
for
I
have
already
begun
and
that
upon
your
neglect
herein
;
If
Judgments
threatned
cannot
awake
you
,
pray
let
Judgments
inflicted
do
it
,
though
you
may
put
by
your
Feares
,
sure
you
cannot
put
off
your
feeling
too
.
But
least
all
this
should
be
too
little
to
work
them
up
to
a
real
Reformation
,
he
goes
two
steps
further
.
1st
.
The
threatening
which
he
seemed
to
suspend
the
execution
of
,
untill
he
had
made
some
tryall
whether
they
would
heare
or
no
,
here
he
denounces
absolutely
without
any
Reserues
,
least
they
should
at
least
delay
,
Setting
in
good
earnest
to
return
to
their
duty
out
of
hopes
that
Judgment
would
however
be
deferred
,
if
it
could
not
be
reversed
.
2ly
.
That
they
might
be
more
fully
possest
with
distinct
apprehensions
of
their
danger
,
he
represents
it
at
large
in
two
particulars
,
which
touch
nature
where
it
has
the
quickest
sense
.
1st
.
Of
pain
,
which
unavoidably
follows
upon
the
Cutting
of
all
hopes
,
of
not
only
the
Comforts
but
the
Necessary
supports
of
nature
,
while
he
threatens
to
Corrupt
the
very
first
principle
,
the
seed
of
these
.
2ly
.
Of
shame
,
when
that
which
should
be
the
highest
Honour
,
Proves
the
Greatest
disgrace
,
and
dung
is
as
it
were
taken
from
their
Sacrifices
and
thrown
in
their
very
faces
.
Now
least
God
in
this
way
of
Proceeding
should
be
taxed
of
too
much
severity
;
he
for
the
Vindication
of
himself
declares
,
1st
.
That
there
is
Love
in
all
this
,
and
great
Love
too
.
The
design
of
all
his
threatnings
and
Chastizings
being
only
to
reduce
them
to
their
primitive
purity
,
and
to
interest
them
in
those
priviledges
which
the
Tribe
of
Levi
did
at
first
enjoy
.
2ly
.
However
there
is
Justice
in
it
,
for
if
the
Priests
by
their
unfaithfulness
in
their
place
suffer
the
People
to
run
into
sin
,
and
when
they
have
done
so
,
never
lay
it
to
heart
,
nor
endeavour
to
reclaim
them
,
it
is
but
Just
they
should
smart
for
it
.
Well
,
therefore
may
I
proceed
thus
rigorously
against
the
Priests
—
For
they
ought
,
to
keep
knowledge
;
where
in
the
whole
Verse
you
have
,
1st
.
The
Priests
dignity
declared
(
for
the
sence
is
Retrograde
to
the
Words
)
as
despicable
as
he
Looks
in
the
eyes
of
the
proud
profane
Worldlings
,
he
is
no
mean
one
in
the
Judgment
of
the
wisest
,
best
and
greatest
.
God
himself
pitches
upon
him
as
one
of
such
Qualifications
and
hopes
as
render
him
fit
to
be
trusted
in
an
Imployment
of
highest
Consequence
,
a
message
from
the
King
of
Heaven
,
unto
the
greatest
on
Earth
,
and
such
a
Message
also
as
concerns
them
more
then
all
their
Comforts
in
this
Life
,
as
much
as
their
Souls
,
their
very
Souls
and
their
unspeakeable
,
unconceivable
happiness
or
misery
to
all
Eternity
is
worth
.
Men
count
it
an
Honour
to
be
made
use
of
as
an
Ambassador
or
Envoy
to
a
forrain
State
,
by
one
who
setting
aside
his
clothes
and
titles
,
is
but
Flesh
and
Blood
like
themselves
,
one
whose
approbation
of
a
Mans
abilities
and
Faithfulness
,
is
no
certain
Testimony
of
them
,
his
Judgment
being
liable
to
a
double
miscarriage
:
The
one
by
mistake
,
while
he
presumes
the
Man
to
be
endowed
with
those
vertues
and
accomplishments
which
he
is
really
without
,
only
hath
the
shadow
of
them
.
The
other
by
mis-valuing
,
while
he
over
values
his
indifferent
parts
,
and
makes
small
of
his
notorious
Vices
;
but
here
is
one
approved
by
the
God
of
greatest
understanding
and
Wisdom
,
imployed
by
one
who
is
LORD
,
not
in
title
but
in
reality
.
One
who
has
the
command
not
of
one
small
Army
,
but
of
all
the
forces
on
Earth
,
yea
in
Heaven
and
Hell
too
;
The
Generalissimo
of
all
,
who
has
them
absolutely
at
his
book
.
2ly
.
You
have
upon
this
a
double
duty
founded
.
1st
.
Of
the
Priest
,
therefore
it
is
expected
from
him
to
preserve
Knowledge
;
Even
in
the
most
corrupt
and
degenerate
age
,
let
him
Remember
whose
business
he
is
about
,
whose
dependent
he
is
,
and
let
him
not
be
Afraid
of
Speaking
seasonable
and
vsefull
truths
,
tho'
they
may
thwart
the
Interests
of
the
very
Greatest
,
and
Provoke
their
Indignation
against
him
,
and
so
Expose
himself
unto
Hazards
,
the
Lord
of
Hosts
whose
,
Messenger
he
is
,
Is
able
to
protect
him
in
the
Work
he
sets
him
about
,
let
the
whole
World
and
Hell
too
do
its
worst
,
and
he
will
do
it
in
spite
of
them
.
2ly
.
Of
the
people
,
it
is
Justly
expected
from
them
,
that
they
should
not
onely
give
the
Minister
an
hearing
when
he
comes
to
seek
them
,
but
they
should
also
seek
him
,
that
they
May
hear
at
his
mouth
what
is
the
Message
he
brings
from
Heaven
,
and
what
the
Lord
requires
at
their
hands
.
If
they
dare
venture
to
put
an
affront
upon
the
Lord
of
hosts
and
an
high
one
too
,
and
Engage
him
against
them
,
they
may
Suffer
him
to
send
on
purpose
to
them
about
their
greatest
concerns
,
and
declare
to
the
World
that
they
neither
Value
him
nor
his
Messenger
nor
his
Message
any
more
then
if
it
came
from
a
vain
weak
Foolish
mortall
Inconsiderable
man
like
themselves
,
nay
not
so
much
,
they
'l
not
stir
to
the
door
to
hear
it
.
And
all
this
is
suggested
to
Justify
God
in
the
severity
he
seemes
to
make
Vse
of
while
he
punishes
and
threatens
the
Preists
so
very
sharply
.
Well
may
God
make
them
smart
with
a
witness
while
they
suffer
the
People
to
dishonour
him
and
undo
themselves
,
which
possibly
might
have
been
prevented
,
if
they
Would
be
mindfull
of
their
duty
in
Letting
the
People
know
theirs
,
and
the
great
danger
they
run
upon
in
neglecting
it
.
Which
they
were
much
obliged
to
do
,
being
so
greatly
confided
in
by
the
high
God
to
be
Employed
by
him
about
such
a
message
,
and
concerned
to
do
,
least
they
incur
the
displeasure
of
the
great
God
the
Lord
of
Hosts
.
And
pray
what
danger
had
they
run
upon
if
they
had
been
ingenuous
and
Faithfull
?
Need
they
have
feared
to
be
the
least
harmed
by
feeble
man
having
the
Lord
of
Hosts
,
in
whose
Message
they
were
employed
,
standing
at
their
back
to
defend
them
?
So
that
.
3ly
.
Ye
have
the
Improvement
made
of
both
by
Application
to
the
present
occasion
.
Doct.
It
is
one
of
the
main
Dutyes
of
the
Ministers
to
preserve
Knowledge
by
their
Lips
;
If
by
their
Unfaithfulness
in
the
discharge
of
this
duty
they
Suffer
people
to
dishonour
the
great
God
,
and
ruine
their
Poor
Souls
,
they
have
no
reason
to
Quarrel
with
God
,
if
he
make
their
lives
Miserable
,
and
their
Persons
despicable
.
Ver.
3.
1st
.
I
do
not
say
that
it
is
the
duty
onely
of
the
Minister
;
No
every
Particular
person
has
a
Soul
,
a
precious
Soul
to
look
after
,
which
without
knowledge
,
and
real
powerfull
Knowledge
is
like
to
be
miserable
unto
all
Eternity
,
and
if
it
be
so
,
he
'l
find
that
he
himself
is
the
most
to
blame
;
He
therefore
should
get
knowledge
and
preserve
it
in
himself
whatever
it
cost
him
.
Every
Master
of
a
family
should
preserve
the
Knowledge
which
is
according
to
Godliness
in
his
Family
,
and
if
this
should
fail
it
will
not
Justify
him
at
the
great
day
when
the
Impartial
God
enquires
how
comes
it
to
pass
that
thy
Wife
,
thy
Child
,
thy
Servants
were
so
grosly
Ignorant
of
God
?
And
by
reason
of
this
are
now
like
to
be
as
Extreamly
Miserable
?
to
say
then
,
alass
Lord
the
Minister
did
not
teach
them
as
he
ought
.
If
it
be
so
as
thou
sayest
,
will
his
Neglect
of
his
duty
Excuse
thy
sin
,
while
thou
Neglectest
thine
,
or
rather
will
it
not
agravate
it
?
that
when
thou
plainly
seest
the
danger
to
be
so
Extreme
great
with
those
Poor
Souls
,
that
Perish
they
must
in
all
likelyhood
,
unless
thou
took
due
care
and
paines
about
them
to
save
them
,
seing
none
else
Would
heed
them
:
thou
seest
them
take
the
directest
Course
unto
utter
destruction
,
and
yet
for
all
the
Love
thou
so
much
pretendedst
to
them
,
never
hadst
the
pity
to
their
perishing
Souls
as
once
to
aske
them
that
serious
Question
what
mean
you
?
know
you
whether
you
are
going
?
The
School-Master
should
preserve
saving
Knowledge
among
his
Scholars
;
Has
he
not
such
Advantages
by
the
awe
that
he
has
them
in
,
to
mould
their
tender
years
almost
what
way
he
pleases
,
which
few
else
have
?
Has
he
not
them
then
under
his
instruction
and
discipline
when
they
are
not
onely
docible
but
pliable
also
?
And
can
he
satisfy
his
Conscience
,
and
Answer
it
to
God
if
he
Improve
this
opportunity
no
further
then
to
instruct
them
well
in
the
grounds
of
Languages
,
arts
and
sciences
;
If
he
bring
them
under
the
precepts
of
morality
and
civility
,
so
that
they
can
Command
their
passions
and
appetites
and
evidence
their
good
breeding
by
their
seemly
and
sober
behaviour
in
every
thing
,
when
in
the
mean
while
he
do's
no
more
to
the
saving
of
the
Soul
,
by
bringing
it
to
the
true
Knowledge
of
God
in
Christ
then
as
if
his
Scholars
carried
no
such
things
about
them
:
or
they
were
onely
concerned
in
the
advantages
of
his
life
.
If
one
of
these
Poor
wretches
should
meet
his
Master
at
the
great
day
and
say
,
O
Master
,
I
am
undone
and
I
may
partly
thank
you
for
it
,
while
I
was
with
you
in
my
tender
age
,
before
Custome
in
Sin
had
hardened
my
heart
,
I
had
then
some
tenderness
of
Conscience
,
and
if
you
had
but
then
at
spare
times
minded
me
of
my
sinfull
,
miserable
,
Dangerous
state
,
you
might
then
have
put
me
in
such
a
way
as
would
have
saved
me
from
this
Endless
Torment
I
am
now
Entering
into
,
what
will
he
be
able
to
returne
to
this
?
Nor
2ly
.
Do
I
say
it
is
the
Ministers
duty
to
preserve
Knowledge
Meerly
by
his
Lips
.
No
his
very
life
should
be
a
continuall
Sermon
,
and
in
that
he
should
let
People
see
Knowledge
digested
into
practise
,
and
good
instructions
exemplified
before
their
eyes
.
For
how
can
he
Expect
that
the
People
should
believe
him
who
Evidences
by
his
Contrary
practise
that
he
do's
not
believe
himself
?
or
whether
is
it
more
Likely
they
will
follow
him
the
way
he
points
,
or
the
way
he
walks
?
He
tells
us
indeed
that
it
is
our
duty
to
do
so
and
so
,
and
frights
us
with
dreadfull
dangers
,
if
we
do
otherwise
,
but
certainly
he
do's
not
think
as
he
Speaks
,
for
then
he
Would
never
do
contrary
;
Sure
he
loves
himself
as
well
as
he
do's
us
,
and
he
knowes
what
is
good
for
himself
;
and
what
is
good
for
him
,
can
never
be
hurtfull
for
us
.
But
this
I
say
one
of
the
great
dutys
of
the
Minister
is
to
preserve
knowledg
and
right
apprehensions
in
People
,
agreeable
to
the
very
Nature
of
the
things
,
and
firm
Perswasions
of
the
rectitude
of
these
Apprehensions
,
so
as
to
be
duly
affected
with
those
,
and
to
be
Powerfully
Actuated
by
them
.
If
ye
aske
,
what
Knowledge
?
The
resolution
is
easy
out
of
the
very
text
;
that
Knowledge
which
would
Effectually
restrain
People
from
those
practises
,
which
did
greatly
provoke
the
Righteous
God
against
them
.
And
I
pray
you
what
do's
skill
in
variety
of
Languages
avail
to
this
?
will
it
reform
Lives
,
and
save
Souls
and
Maintain
Peace
,
and
order
,
and
Charity
,
to
puzzle
an
Ignorant
auditory
with
Sentences
of
Latin
or
Greek
,
either
out
of
Heathen
poets
,
or
Philosophers
,
or
out
of
Fathers
,
Schoolmen
,
or
Councells
,
that
they
do
not
the
least
understand
;
Or
if
they
did
,
they
know
not
how
far
they
are
to
be
heeded
;
Will
God
be
better
served
,
and
superiours
more
obeyed
,
and
Corruptions
more
mortified
,
and
graces
more
exercised
,
and
Afflictions
better
Improved
,
and
our
brethren
more
loved
,
and
helped
in
the
way
to
Heaven
by
the
Ministers
making
a
business
of
it
to
Perswade
his
auditours
that
he
has
a
little
Learning
.
2ly
.
Out
of
the
very
nature
of
the
thing
:
Is
not
that
Knowledge
to
be
Preserved
by
the
Minister
which
is
the
most
proper
for
a
Divine
,
who
is
to
speak
as
the
Oracles
of
God
,
to
Commend
himself
to
the
very
Consciences
of
his
people
not
to
their
fancies
and
humours
.
To
discourse
of
the
Nature
and
properties
and
simpathies
and
Antipathies
of
things
,
the
magintude
,
Motion
&
influence
of
the
Stars
,
the
situations
distances
and
Temperature
of
places
&c.
This
may
be
proper
for
a
Philosopher
;
to
discourse
of
the
Intregues
of
Government
,
for
a
statesman
;
but
what
is
this
to
a
Divine
?
whose
Business
is
to
save
the
Souls
of
poor
people
,
if
it
be
possible
,
however
to
bring
them
to
as
great
an
outward
Reformation
as
may
be
;
And
to
keep
up
the
honour
of
God
in
the
World
,
and
to
secure
the
peace
of
societies
by
principles
of
Conscience
,
and
to
help
Gods
afflicted
ones
to
bear
up
under
their
heavy
Crosses
,
by
those
Comforts
which
the
World
is
unacquainted
with
,
and
to
teach
those
who
are
upright
hearted
to
make
a
wise
Improvement
of
all
Advantages
,
of
providences
,
&c.
If
ye
aske
what
Knowledge
serves
these
ends
?
there
is
.
1st
.
The
Knowledge
of
God
,
Letting
people
know
what
an
Holy
God
he
is
,
that
he
cannot
endure
that
they
should
allow
themselves
in
the
Least
impurity
of
flesh
or
Spirit
,
a
Righteous
God
who
will
render
to
every
one
Impartially
according
to
their
wayes
,
without
any
respect
of
persons
;
a
Mercifull
God
,
who
will
pity
humbled
penitents
in
their
miseries
,
be
they
never
so
sinfull
;
A
good
God
,
who
well
deserves
to
be
Loved
with
the
whole
heart
and
Soul
;
A
dreadfull
God
,
who
will
be
greatly
feared
by
all
those
,
who
are
not
stark
mad
,
so
as
with
their
eyes
broad
open
,
desperately
to
run
upon
their
ruine
;
A
wise
Powerfull
,
Alsufficient
,
true
&
faithfull
God
,
who
never
yet
did
faile
his
people
in
any
case
,
where
they
solely
relied
upon
him
,
but
has
helped
them
,
and
do's
help
,
even
then
,
when
the
World
concludes
there
is
no
help
for
them
in
God
,
and
they
themselves
do
much
question
,
whether
there
be
or
no.
In
a
Word
,
that
he
is
a
God
who
Made
Heaven
and
Earth
,
and
do's
oversee
continually
all
Persons
and
Affaires
in
them
,
be
they
never
so
Secret
,
and
he
rules
and
disposes
of
them
all
every
way
as
he
pleases
,
without
any
controll
,
and
he
makes
every
passage
to
promote
the
Comfort
&
welfare
of
those
that
truely
love
and
fear
him
,
and
will
bring
to
utter
shame
and
Misery
all
those
who
despise
him
,
and
choose
the
World
for
their
portion
,
however
he
may
suffer
them
to
flourish
for
a
while
.
2ly
.
The
Knowledge
of
the
world
,
how
little
there
is
in
it
to
fill
the
capacities
,
to
supply
the
needs
,
to
satisfie
the
desires
of
an
Immortall
soul
,
how
vain
and
unsavory
all
the
Comforts
of
it
are
,
especially
to
such
an
one
as
is
awakened
to
a
due
sense
of
the
wretched
Misery
and
extreme
danger
of
a
poor
soul
,
and
the
concernments
of
Eternity
;
How
uncertain
all
the
enjoyments
,
Exposed
to
infinite
hazards
and
running
1000.
ways
and
while
possest
,
are
oft
made
wearisome
by
the
Cumber
of
them
,
vexations
by
the
Crosses
interwoven
with
them
,
dangerous
by
the
snares
of
them
.
A
Minister
can
do
no
greater
service
to
God
,
and
Souls
,
then
by
rubbing
off
the
paint
from
the
Face
of
this
Tempting
whore
,
stripping
her
of
her
Gawdy
Ornaments
,
whereby
she
do's
bewitch
the
Jnhabitants
of
the
Earth
.
3ly
.
The
Knowledge
of
our selves
;
How
nobly
Descended
from
Adam
the
Son
of
God
,
the
Master-ship
of
Gods
Creation
;
how
Richly
Accomplished
with
Wisdome
,
Righteousness
,
and
Power
;
how
largely
Capacitated
for
higher
and
more
glorious
enjoyments
;
how
Lamentably
Degenerated
into
a
state
of
shame
,
misery
and
danger
;
How
dark
,
polluted
,
and
Distempered
our
Souls
are
;
how
frail
and
crazy
our
bodies
,
how
vain
and
miserable
our
Lives
,
how
sad
and
Hopeless
our
Death
;
How
Unconceiveably
wretched
,
if
we
come
short
of
Christ
;
how
strangly
Senseless
of
one
Need
of
him
,
how
Grosly
Ignorant
of
the
way
to
him
;
how
foolishly
content
to
take
up
short
of
him
;
How
few
reall
Friends
we
have
to
our
Souls
,
how
many
slie
Enemies
,
quite
out
of
Favour
with
God
,
out
of
Peace
with
our selves
;
The
Curses
of
the
Law
we
are
to
Expect
,
the
Joyes
and
Glorys
of
Heaven
we
may
hear
of
indeed
,
but
cannot
hope
for
;
Hell
with
it's
Torments
and
Confusions
is
our
portion
.
4ly
.
The
Knowledge
of
Christ
,
in
him
there
is
merit
Enough
to
Appease
a
Provoked
God
,
to
Satisfie
violated
Justice
,
he
has
peace
Enough
to
speak
to
a
troubled
Conscience
,
ease
to
give
to
a
burdened
spirit
,
he
can
quicken
the
dead
heart
,
subdue
the
stubborne
,
strengthen
the
weak
,
soften
the
hard
,
enlarge
the
strait
,
compose
the
distracted
,
make
Fruitfull
the
barren
;
He
can
inform
the
ignorant
,
rectify
the
mistaken
,
Councell
the
Foolish
,
Resolve
Doubts
,
Discover
Wants
,
Distempers
,
Dangers
,
Remedies
,
Supplies
,
helps
,
&c.
He
can
give
grace
to
make
holy
,
Heavenly
,
meek
,
Lowly
,
Selfdenying
,
obedient
,
resigned
,
patient
,
Dependant
upon
God
,
every
way
pious
toward
God
,
Just
and
Charitable
to
brethren
.
5ly
.
Knowledge
of
the
way
to
Christ
,
The
true
,
the
onely
way
,
the
ready
and
sure
way
.
That
this
is
obedience
and
self
denyall
,
faithfulness
to
God
and
their
own
Souls
in
these
,
as
light
and
strength
is
given
in
.
For
onely
this
way
a
man
comes
to
find
Really
and
Experimentally
the
blindness
,
weakness
,
Poverty
,
&
Corruption
of
his
nature
and
heart
which
else
at
best
he
knows
but
by
hearsay
,
untill
by
putting
himself
out
to
the
●utmost
he
finds
that
his
Soul
is
little
else
but
a
lump
of
Darkness
and
Sin
;
duty
he
knows
but
very
Faintly
,
what
he
Knows
though
it
be
but
little
he
is
not
able
to
practise
,
the
Law
comes
in
here
,
sayes
do
this
and
Lawe
;
he
is
not
able
to
do
it
though
it
cost
him
his
life
,
it
sayes
refrain
such
courses
,
or
my
curse
is
against
you
,
your
Souls
&
Bodies
,
as
to
the
concernments
of
this
Life
and
the
other
,
yet
though
it
bring
never
so
much
misery
he
is
not
able
to
refrain
,
Notwithstanding
all
his
reasonings
with
himself
,
his
Resolutions
&
endeauours
:
Either
put
of
your
Lusts
and
be
Clothed
with
the
graces
of
the
spirit
or
else
no
enterance
into
Heaven
;
he
finds
he
can
do
neither
.
I
say
till
a
man
come
to
follow
God
faithfully
according
to
that
discovery
,
which
he
makes
of
himself
unto
his
Conscience
,
he
will
never
come
so
far
as
to
understand
really
the
Depravedness
of
his
nature
,
the
strict
requirings
of
the
Law
,
his
vtter
in
ability
to
help
himself
,
and
so
never
finds
any
need
of
Christ
,
never
is
in
good
Earnest
to
lay
hold
of
him
;
but
Contents
himself
with
a
Christ
of
his
own
making
,
and
so
Lives
and
Dies
in
his
corrupt
nature
,
and
all
his
groundless
hopes
wherewith
he
flattered
himself
do
not
save
him
from
the
misery
he
never
thought
of
.
6ly
.
Knowledge
of
the
priviledges
which
are
in
Christ
;
God
reconciled
,
Conscience
quieted
,
the
heart
at
rests
the
Soul
purified
and
enlightened
,
filled
with
Peace
passing
understanding
,
Joy
unspeakable
and
full
of
Glory
,
the
Man
himself
and
his
,
as
to
all
their
Concernments
here
and
hereafter
under
the
Charge
of
that
providence
which
over
rules
all
;
God
continually
present
to
guide
him
in
his
wayes
,
to
comfort
and
help
in
Afflictions
,
and
to
make
People
seek
after
Christ
not
onely
out
of
necessity
,
but
out
of
Choice
,
as
one
who
has
enough
in
him
to
Recompence
for
all
the
losses
and
crosses
in
the
way
to
him
.
7ly
.
Knowledge
of
Dutyes
,
what
God
requires
of
all
,
to
practise
for
their
own
good
,
and
the
good
of
their
Brethren
,
and
how
to
practise
it
in
such
a
way
as
the
good
that
God
drives
at
by
it
may
be
Attained
.
To
shew
what
the
man
owes
to
himself
,
his
Soul
&
his
Body
;
To
keep
his
body
in
Chastity
&
Sobriety
;
To
get
his
Soul
quickened
with
the
Life
of
Christ
,
enlightened
with
the
Knowledge
of
all
it
's
reall
concernments
,
what
he
owes
to
others
,
as
a
Magistrate
,
a
Subject
,
a
Minister
,
a
Parishioner
;
A
Master
or
Servant
,
an
Husband
,
a
Wife
;
a
Father
,
a
Child
&c.
And
to
make
people
know
that
their
dutyes
are
their
interests
too
,
and
nor
made
Necessary
by
being
enjoyned
,
but
therefore
enjoyned
because
discerned
by
the
wisdom
of
God
to
be
vsefull
;
Not
burdens
laid
on
People
Arbitrarily
by
God
,
to
make
a
vain
ostentation
of
his
Soveraignty
,
but
prescriptions
Accomodate
to
the
Necessitous
and
Distempered
Condition
of
apostate
nature
,
to
direct
them
what
Course
to
take
for
their
recovery
,
and
to
do
this
with
that
authority
,
which
may
awe
them
,
to
make
vse
of
these
directions
,
though
contrary
to
their
inclinations
,
To
shew
them
the
means
,
the
Encouragements
,
and
to
Answer
their
objections
.
8ly
.
Knowledge
of
Liberty
,
That
an
upright
Person
may
in
certain
cases
Act
this
way
,
or
that
way
,
as
their
shall
be
occasion
,
without
danger
of
Sinning
even
in
matters
of
Religion
,
which
as
to
the
Externall
and
Mutable
part
of
it
do's
admitt
of
great
latitude
,
and
may
be
Modellized
this
way
,
or
that
way
,
as
it
shall
be
found
to
serve
most
for
it's
main
ends
,
the
generall
good
of
Souls
and
the
peace
of
states
;
And
where
it
is
thus
ordered
upon
serious
Deliberation
by
those
who
have
authority
;
what
before
was
indifferent
in
it self
,
now
becomes
necessary
,
by
vertue
of
Gods
Law
which
requires
us
to
,
Submit
to
every
ordinance
of
man
for
the
Lords
sake
,
and
those
who
know
the
things
Injoyned
to
be
indifferent
and
do
not
submit
,
they
are
the
more
guilty
.
Those
who
question
the
Indifferency
of
them
,
if
indeed
they
were
indifferent
and
be
Commanded
,
Sin
still
,
while
they
do
not
submit
,
because
they
do
that
which
ought
not
to
be
done
,
in
Refusing
,
though
indeed
they
are
excusable
and
to
be
pitied
and
born
with
in
all
meekness
,
And
to
be
prayed
for
,
because
what
they
do
,
they
doe
not
willfully
,
but
Ignorantly
,
and
so
their
neglect
of
duty
is
rather
their
weakness
then
their
sin
.
Only
they
are
to
be
desired
and
admonished
not
to
hug
their
own
mistakes
,
but
to
be
ready
to
receive
Satisfaction
,
and
seek
out
for
it
in
the
vse
of
all
means
and
not
sit
down
peremtorily
Concluding
it
is
not
to
be
had
,
because
they
do
not
meet
with
it
as
soon
as
is
to
be
wished
.
They
do
no
small
Service
unto
God
and
the
Nation
,
yea
unto
poor
mistaken
Souls
also
,
who
,
so
far
as
is
Possible
,
endeavour
to
deliver
tender
Consciences
from
these
groundless
scruples
.
Wherwith
they
Needlesly
Trouble
themselves
and
others
,
and
hinder
themselves
from
the
vigorous
minding
the
grand
vsefull
Necessary
things
of
Religion
,
which
are
almost
generally
Resolved
upon
without
dispute
by
all
parties
;
And
who
make
People
to
Understand
that
they
may
be
as
well
Superstitious
on
the
one
hand
while
they
make
that
unlawfull
to
be
done
(
yea
even
when
it
is
Commanded
by
Authority
)
which
God
has
left
wholly
to
the
discretion
of
his
People
,
as
on
the
other
hand
while
they
will
needs
have
that
Necessary
in
it self
which
God
Never
made
so
.
9ly
.
Knowledge
of
Sins
,
not
sparing
to
let
all
know
wherein
they
do
amiss
,
and
how
far
they
do
amisse
and
what
dangers
they
incur
.
Without
fear
to
loss
their
Favour
though
never
so
valuable
,
to
provoke
their
Indignation
though
never
so
Dreadfull
,
to
prejudice
themselves
as
to
their
owne
Temporall
interests
,
that
People
being
made
Sensible
which
way
they
do
Amis●e
may
know
how
to
prevent
Judgment
,
and
betake
themselves
to
serious
Humiliation
and
Reformation
,
and
this
is
the
greatest
Love
and
Faithfulnesse
to
Souls
,
and
what
will
in
the
Isluegain
us
the
greatest
Favour
and
Respect
,
not
onely
from
God
,
but
men
also
,
when
we
will
not
sit
still
and
look
on
while
we
see
them
making
hast
to
undo
themselves
.
But
throw
away
all
Considerations
of
our selves
and
run
to
save
them
from
Ruine
,
though
for
our
pains
at
the
First
we
get
nothing
but
ill
will
and
worse
words
at
the
best
.
10ly
.
Knowledge
of
Providences
;
Nationall
,
domesticall
and
personall
letting
them
plainly
see
how
God
do's
appear
in
his
Judgments
against
Sin
,
and
Encourage
uprightness
with
his
mercies
,
that
so
they
may
lay
bold
on
the
Present
advantage
of
Providence
while
it
is
fresh
in
their
minds
and
has
the
Powerfullest
Influence
upon
the
heart
,
to
work
their
Souls
up
unto
a
Greater
Decestation
of
iniquity
and
a
more
ardent
Love
of
Righteousness
.
Knowledge
of
these
things
.
1st
.
Ought
to
be
preserued
,
because
else
the
great
God
will
be
provoked
by
mans
Sins
and
so
a
floudgate
let
open
to
all
Judgments
;
Precious
Souls
will
be
lost
,
Souls
better
worth
then
the
whole
World
,
Souls
which
Christ
counted
not
too
dearly
purchased
with
the
price
of
his
own
Blood
,
Souls
capable
of
and
made
for
the
Enjoyments
of
God
to
Eternity
will
be
quite
Lost
;
The
Nation
will
be
Miserably
Distracted
by
sad
devisions
which
are
as
well
the
naturall
result
of
want
of
Knowledge
,
as
the
Just
Judgment
of
God
upon
it
.
2ly
.
By
the
Ministers
for
,
1st
.
Who
have
better
Abilities
their
parts
(
which
though
they
Commend
not
to
God
,
yet
none
can
deny
,
but
they
make
more
fit
for
the
Service
of
God
where
they
are
rightly
vsed
)
Ordinarily
more
nimble
and
solid
then
others
,
these
more
enlarged
and
heightened
by
education
and
Converse
with
the
most
Understanding
Persons
Living
,
and
the
serious
most
digested
thoughts
of
such
as
are
dead
,
and
Further
Improved
by
their
own
Observation
,
and
Experience
of
their
owne
hearts
and
Lives
,
besides
that
of
others
whereby
they
Understand
the
weakness
and
Corruption
of
Nature
,
in
its
present
state
,
the
Temptations
and
Snares
,
which
Ordinarily
do
Occurr
,
the
helps
which
are
most
vsefull
&c.
2ly
.
Who
have
fairer
Opportunities
,
they
being
by
the
Good
Providence
of
God
,
and
the
Wisdome
and
piety
of
former
Ages
so
competently
Provided
for
,
that
they
need
not
lay
out
their
thoughts
,
time
and
strength
about
Providing
for
themselves
and
Familys
the
Necessaries
of
this
Life
.
So
that
they
have
more
leisure
to
give
themselves
up
to
the
studying
of
,
and
Pursuing
after
the
great
things
of
Eternity
,
and
holding
out
these
clearly
and
distinctly
to
others
engaging
them
to
make
sure
of
them
.
3ly
.
Whose
calling
is
it
but
theirs
thus
to
do
?
Others
indeed
as
Christians
are
obliged
to
promote
Knowledge
as
far
and
to
preserve
it
as
much
as
they
can
without
neglect
of
other
Necessary
duties
which
are
incumbent
on
them
,
and
which
are
in
the
First
place
to
be
Considered
.
But
who
but
the
Ministers
are
they
whose
main
work
it
is
,
whom
God
the
great
Master
in
his
Large
Family
of
the
World
has
as
it
were
Comitted
the
Keyes
of
Knowledge
to
take
in
and
lay
out
as
there
shall
be
occasion
,
To
whom
God
as
it
were
has
said
:
This
is
your
task
,
Look
ye
to
it
,
my
other
business
I
have
comitted
to
the
Charge
of
my
other
Servants
,
I
do
not
Expect
you
should
trouble
your selves
with
it
.
3ly
.
This
by
their
Lips
,
for
.
1st
.
Doctrine
is
the
seed
and
so
more
proper
to
begin
a
Reformation
in
the
hearts
and
Lives
of
People
which
is
most
generally
wanting
.
2ly
.
It
s
more
pure
,
Example
being
Doctrine
ripened
into
some
maturity
and
groweth
is
not
free
from
it's
stubble
,
Chaffe
,
and
Tares
,
and
few
are
able
to
say
be
ye
Followers
of
me
,
without
that
Limitation
so
far
as
I
am
of
Christ
.
3ly
.
It
s
more
vniversall
,
Example
Reaching
unto
those
few
onely
with
whom
we
Particularly
converse
vnless
it
be
by
Report
which
ordinarily
makes
wrong
Representation
of
every
thing
.
2ly
.
Doctrine
rather
then
writing
,
which
do's
more
Affect
dull
,
People
,
more
instruct
Ignorant
People
,
they
by
reason
of
their
manifold
distractions
,
generally
being
not
able
to
Compose
their
minds
unto
a
Calm
perusall
of
any
Sober
Dicourse
.
Vse
.
1st
.
See
the
great
honour
conferred
by
God
himself
upon
the
Minister
,
in
that
he
trusts
him
with
that
,
which
is
of
highest
Esteem
,
even
with
men
of
the
World
;
for
who
are
they
allmost
that
count
it
not
a
greater
reproach
to
be
called
Fool
then
Knaue
;
yea
and
that
Knowledge
too
,
which
is
of
greatest
vse
,
of
grandest
Concernment
,
which
is
the
main
Security
of
Gods
Honour
and
Souls
welfare
.
And
where
are
those
proud
ones
then
,
who
dare
despise
such
as
the
King
of
Heaven
is
pleased
thus
to
Honour
?
Let
others
boast
of
their
being
keepers
of
the
Liberty
of
their
Country
,
of
the
Peace
of
their
Country
,
let
it
be
Enough
for
thee
that
thou
art
one
of
Gods
Preservers
of
Knowledge
,
in
matters
of
the
greatest
value
.
O
take
heed
of
being
Treacherous
in
a
matter
of
highest
trust
,
neither
be
thou
so
Disingenuous
as
to
disapoint
him
,
who
has
so
much
Honoured
thee
above
others
,
by
failing
his
Expectations
,
in
the
discharge
of
thy
trust
.
2ly
.
See
what
is
a
Necessary
Qualification
in
a
Minister
,
the
want
of
which
cannot
be
dispensed
with
in
any
wise
;
he
is
to
preserve
Knowledge
,
and
this
is
his
Office
,
at
least
the
main
part
of
it
.
Now
how
can
he
do
this
,
if
he
have
it
not
?
O
that
this
were
more
seriously
Considered
both
by
the
Candidates
of
the
Ministry
,
and
also
by
those
,
in
whom
the
power
of
presenting
and
Instituting
is
invested
by
the
Laws
!
Do
any
appoint
a
Blind
Man
to
be
a
Watchman
,
or
a
Shepherd
,
or
pitch
upon
a
Cripple
to
make
a
Foot
Post
of
?
Indeed
were
the
primary
intention
of
benefices
meerly
for
the
sustentation
of
those
in
them
,
it
were
another
matter
;
but
when
this
is
only
taken
in
,
as
it
lies
in
the
way
to
an
higher
end
,
and
as
it
is
Necessary
to
fit
the
more
for
the
better
service
of
the
Community
,
in
that
which
is
most
Considerable
;
What
an
horrible
abuse
is
it
of
the
Charity
of
Predecessors
,
and
the
gracious
providence
of
God
,
to
serve
private
interests
,
with
such
a
palpable
wrong
unto
so
many
Souls
,
who
by
this
means
are
Extremely
indangered
,
if
not
certainly
ruined
.
And
let
me
tell
you
,
untill
an
expedient
be
found
out
to
give
a
Check
unto
the
many
Mis●arriages
this
way
,
and
an
effectuall
course
taken
to
prosecute
it
to
the
utmost
,
it
is
in
vain
to
hope
that
Honovr
will
be
ever
Re●●or●d
to
the
Ministry
,
which
it
has
already
lost
,
or
those
reduced
into
the
bosome
of
the
Church
,
as
it
now
stands
,
who
through
manifold
(
I
wish
I
could
say
altogether
groundless
)
Prejudices
have
had
their
minds
alienated
from
it
,
and
upon
that
have
Separated
.
3ly
.
See
how
to
Judge
of
the
Goodness
or
Sadness
of
Sermons
;
Ask
,
how
they
serve
their
Ends
?
What
poor
Commendation
is
it
of
a
Sermon
,
when
People
say
of
it
;
that
it
was
Witty
,
or
Rationall
,
or
Learned
,
and
it
may
be
those
people
too
,
who
are
very
incompetent
Judges
,
what
is
genuine
wit
,
clear
reason
,
and
solid
Learning
,
when
there
is
not
one
dram
of
Knowledge
in
it
all
,
and
there
is
never
a
sleepy
Sinner
is
able
to
attest
;
it
is
good
Physick
,
I
found
it
gripe
at
my
Conscience
,
awakening
it
;
never
a
hungry
Soul
can
say
;
it
is
good
food
,
I
found
it
warm
at
my
heart
,
Refreshing
and
strengthening
it
.
4ly
.
Be
not
afraid
to
speak
true
Knowledge
,
let
it
offend
who
it
will
.
If
any
be
so
bold
,
as
to
quarrell
with
thee
about
it
,
bid
them
,
let
thee
alone
,
thou
art
about
thy
business
,
let
them
go
and
mind
theirs
.
Tell
them
,
thou
wouldest
not
willingly
provoke
them
,
if
thou
Couldest
help
it
,
but
thou
darest
not
Neglect
thy
duty
,
and
ask
them
,
whether
it
be
more
Reasonable
to
humour
them
to
their
prejudice
,
or
to
be
faithfull
unto
God
,
who
has
set
thee
this
task
,
and
unto
them
too
,
by
endeavouring
to
do
them
good
,
if
it
be
Possible
,
though
thou
hast
no
thanks
,
for
thy
pains
from
them
.
If
thou
canst
satisfy
those
,
who
are
contentious
,
it
will
be
well
,
however
thou
needst
not
fear
their
Loud
threats
.
Let
them
do
their
worst
,
thou
art
about
thy
duty
,
and
he
that
set
thee
thy
Employment
,
is
able
to
defers
thee
in
it
.
5ly
.
Be
not
discouraged
in
thy
faithfull
endeavours
,
though
the
success
Answer
not
thy
desire
and
Expectations
.
Though
thou
hast
held
forth
Knowledge
a
long
while
,
inculcated
it
again
and
again
,
and
those
,
whom
thou
speakest
to
,
are
still
as
Ignorant
Generally
of
those
things
,
which
should
better
their
hearts
,
and
Reform
their
Lives
,
and
save
their
Souls
,
as
ever
,
thou
hast
done
this
in
Season
and
out
of
Season
,
they
are
still
where
they
were
.
It
is
sad
indeed
,
that
People
should
be
so
resolved
on
their
sinfull
courses
,
that
when
all
is
said
,
they
should
hold
on
still
,
whatever
it
cost
them
;
but
here
is
thy
Comfort
,
thou
hast
discharged
thy
duty
,
and
thou
shalt
not
in
any
wise
lose
thy
reward
.
Go
on
still
into
Gods
name
.
6ly
.
Let
the
Judgments
of
God
,
which
are
out
against
the
Ministry
,
lead
us
into
a
serious
inquiry
whether
all
these
may
not
be
inpured
unto
our
neglect
of
this
duty
;
we
should
preserve
Knowledge
,
which
will
humble
the
proud
Sinner
,
and
feed
the
hungry
Soul
,
but
instead
of
wholesome
food
we
put
off
our
People
with
airy
Notions
we
trouble
them
with
hard
disputes
and
subtleties
.
And
can
we
wonder
then
,
that
the
Name
,
which
has
been
a
high
title
of
honour
,
should
now
be
an
Ordinary
term
of
reproach
;
that
the
Calling
,
which
formerly
was
so
much
loved
and
reverenced
by
the
soberest
and
wisest
People
,
cannot
now
secure
the
Persons
in
it
from
Contempt
and
hatred
;
that
,
what
is
due
to
us
by
all
Laws
of
〈◊〉
,
and
by
all
rules
of
Equity
and
Religion
also
,
should
be
not
onely
grudged
us
,
but
obstinately
refused
by
some
,
and
that
upon
pretences
of
Conscience
too
.
It
is
to
be
feared
that
the
threatning
Verse
.
3.
has
taken
hold
of
us
.
O
let
us
labour
to
be
●●●sible
of
our
great
guilt
,
and
Exceedingly
humbled
for
it
,
and
let
us
Justify
God
in
his
Righteous
Judgements
against
us
,
and
be
so
wise
,
as
to
take
the
onely
way
for
the
removall
of
them
,
which
is
,
setting
our selves
seriously
about
a
reall
reformation
herein
.
7ly
.
Let
the
due
Consideration
of
this
being
our
duty
stir
us
all
up
,
to
endeavour
the
faithfull
discharge
of
it
;
let
it
be
enough
that
we
have
hitherto
wholly
Neglected
it
,
or
much
●lubbered
it
.
1st
.
Care
we
not
,
though
we
provoke
the
great
God
to
lay
us
aside
also
,
as
he
has
done
others
?
Can
we
expect
that
he
should
continue
us
in
that
Office
,
which
we
do
not
at
all
discharge
?
Dare
we
trie
,
whether
God
will
be
as
good
as
his
word
,
and
do
to
us
,
as
he
has
formerly
said
,
he
Would
do
to
others
?
Because
thou
hast
rejected
Knowledge
,
I
will
also
reject
thee
that
thou
be
no
Preist
to
me
.
Hos.
4.
6.
2ly
.
Care
we
not
,
though
so
many
precious
Souls
,
whom
God
has
Committed
to
our
Charge
,
be
ruined
to
all
Eternity
,
and
while
they
roar
under
their
unspeakable
Torments
,
Curse
us
,
who
might
have
prevented
it
,
if
we
had
been
Faithfull
?
Have
we
no
pitty
to
them
?
Must
we
not
one
day
Answer
for
them
?
What
shall
we
say
,
when
God
shall
ask
us
,
did
not
I
appoint
you
to
preserve
Knowledge
?
How
comes
it
to
pass
,
that
my
People
are
Destroyed
for
want
of
Knowledge
?
3ly
.
It
is
nothing
to
us
that
the
Nation
lies
a
Bleeding
?
Abroad
the
Sword
bereaveth
,
at
home
there
is
as
Death
.
Lam.
1.
20.
Much
sad
complaining
of
Poor
people
,
many
grounds
of
further
fear
,
and
what
will
be
the
end
of
all
,
the
Lord
onely
knows
;
and
all
this
,
because
The
Lord
has
a
Controversie
with
the
Inhabitants
of
the
Land
,
there
being
so
little
Knowledge
of
God
in
the
Land
▪
Hos.
4.
1.
4ly
.
Can
we
expect
,
that
People
should
ever
give
over
Separating
from
our
Congregations
,
how
strict
soever
the
provision
made
by
the
Laws
be
,
when
having
a
great
famine
in
their
Souls
,
and
a
thirst
for
the
word
of
Knowledge
,
they
come
amongst
us
,
and
get
none
?
If
there
be
any
here
,
that
can
account
it
nothing
,
though
the
great
and
dreadfull
God
be
provoked
,
poor
Souls
be
Everlastingly
undone
,
a
Flourishing
Nation
laid
desolate
,
a
Church
well
ordered
as
to
the
main
,
miserably
torne
in
pieces
by
Schismes
,
a
Ministry
,
which
hitherto
God
has
Honoured
,
by
using
it
to
the
Converting
and
edifying
of
Souls
,
laid
aside
as
an
useless
instrument
;
I
know
not
what
to
say
to
them
,
which
I
can
hope
will
take
the
least
hold
of
them
;
they
may
go
and
follow
their
Pleasures
;
●ark
and
●oil
in
the
World
to
be
Rich
and
great
,
and
in
the
mean
while
quite
forget
,
that
it
was
any
part
of
their
duty
to
preserve
saving
Knowledge
;
Only
let
me
tell
them
this
,
time
may
come
,
when
they
shall
too
late
find
,
it
was
a
duty
;
when
Judgements
have
pursued
and
overtaken
them
,
and
Conscience
is
awakened
out
of
its
long
sleep
;
when
outward
afflictions
press
and
pinch
,
and
Terrours
of
Death
and
Hell
Affright
,
and
all
Comfort
and
help
from
Creatures
fails
,
and
the
man
knows
not
,
which
way
to
turne
him
,
or
what
will
become
of
him
,
then
they
will
wish
they
had
Considered
it
sooner
.
But
for
you
(
My
Brethren
)
who
have
engaged
in
this
great
work
,
following
the
inward
call
of
God
,
being
fully
perswaded
in
your
hearts
,
that
by
devoting
your selves
this
way
,
you
might
do
God
and
his
People
best
service
,
let
me
speak
a
word
to
you
and
my self
.
Let
us
make
it
appear
,
that
how
hard
conceits
soever
some
have
of
us
,
we
have
a
sense
of
and
regard
to
our
duty
,
as
well
as
they
,
while
we
faithfully
discharge
it
;
Let
us
confute
the
prejudices
,
which
prevail
much
in
the
World
against
us
[
as
if
we
were
a
generation
of
men
,
that
might
be
best
spared
]
by
being
really
usefull
;
let
us
manage
our
business
so
,
that
their
Consciences
may
Justify
us
,
when
their
humours
and
Interests
engage
them
most
in
the
quarrell
against
us
.
1st
.
Let
us
Labour
to
grow
in
Knowledge
;
Reall
,
Spirituall
,
Experimentall
,
Solid
and
usefull
Knowledge
;
let
us
faithfully
set
our selves
to
do
Gods
will
,
and
he
will
make
us
know
it
:
Get
our
hearts
made
more
pure
,
then
our
heads
will
be
more
clear
:
Earnestly
press
after
the
Spirit
of
truth
and
Knowledge
,
which
is
able
to
reveal
unto
us
the
hidden
things
of
God
,
and
to
lead
us
into
all
truth
;
Let
us
study
throughly
our
own
hearts
[
we
need
not
read
over
the
Whole
impression
]
and
the
Bible
;
these
we
shall
find
the
best
Books
,
out
of
which
we
may
be
sufficiently
furnished
with
what
ever
is
usefull
;
Let
us
faithfully
make
use
of
our
talents
,
that
God
may
encrease
them
.
2ly
.
Let
us
in
holding
out
Knowledge
,
be
faithfull
,
instant
in
season
and
out
of
season
,
and
wise
also
,
let
us
meddle
little
with
disputable
Points
;
these
,
take
them
generally
,
come
not
near
the
heart
of
Religion
,
they
do
small
good
,
a
great
deal
of
harm
,
making
People
proud
,
Talkative
and
quarrelsome
,
Diverting
them
also
from
the
main
of
Religion
to
impertinencies
.
Deal
gently
with
Conscientious
dissenters
:
they
will
not
be
won
by
being
reproached
and
●ttaunted
,
by
being
rendred
odious
to
those
about
them
by
Nicknames
;
Railing
against
their
mistakes
will
not
confute
them
,
neither
will
it
heal
their
Sores
,
to
be
ever
in
handling
them
.
No
,
it
is
Found
by
Experience
that
False
:
opinions
are
sooner
undermined
then
battered
,
and
the
warm
Sun
causes
the
Traveller
to
lay
aside
that
Cloak
,
which
the
Blustering
wind
could
never
have
forced
from
him
.
Make
vse
of
Knowledge
rather
than
shew
of
it
,
lest
thou
prejudice
the
more
sober
and
understanding
persons
against
thee
,
by
giving
them
too
Just
cause
to
believe
,
that
thou
art
studying
more
to
gain
applause
,
then
to
do
good
;
Some
,
while
they
affect
to
seem
learned
,
make
themselves
Ridiculous
,
yea
,
and
nauseous
too
,
while
they
vomit
up
,
as
it
were
,
amongst
the
People
their
crude
Matters
;
which
,
if
they
had
been
throughly
digested
into
strength
of
reason
,
would
have
made
the
Consciences
of
People
feel
,
that
they
do
understand
themselves
;
So
,
while
they
seek
credit
,
they
miss
it
,
and
also
oft
times
render
weighty
matter
inefficacious
by
Intermixing
Dilute
stuff
with
it
,
which
Weakens
the
Force
of
it
.
Let
us
thus
set
our selves
to
preserve
Knowledge
,
and
Knowledge
shall
preserve
,
yea
,
advance
us
,
God
himself
will
own
us
,
wipe
away
our
reproach
and
secure
our
interest
,
and
every
way
bless
us
;
People
shall
owne
us
,
and
readily
hear
us
,
Chearfully
submit
to
us
in
the
Lord
,
heartily
bless
God
for
us
;
And
we
shall
either
see
of
the
Travell
of
our
Souls
amongst
them
,
and
be
Satisfied
,
or
however
we
shall
know
that
our
Judgment
is
with
the
Lord
,
and
our
work
with
our
God
,
though
Israel
be
not
gathered
,
and
great
shall
be
our
reward
in
Heaven
.
Proverbs
,
3.
5.
6.
Trust
in
the
Lord
with
all
thine
heart
and
leane
not
unto
thine
understanding
:
In
all
thy
wayes
Acknowledge
him
,
and
he
shall
direct
thy
paths
.
THis
Book
was
writ
by
one
of
great
naturall
parts
,
who
had
all
imaginable
advantages
,
whereby
to
improve
them
to
the
height
,
besides
those
Supernaturall
Endowments
of
Knowledge
and
wisdom
,
he
begg'd
of
God
and
obtained
.
It
containes
in
it
severall
usefull
directions
,
learned
and
tryed
by
Experience
,
for
the
ordering
of
ones
wayes
in
the
fear
of
God
,
with
discretion
,
so
as
to
decline
the
snares
of
this
present
life
,
comfortably
to
wade
through
all
its
troubles
,
profitably
to
make
use
of
all
the
Occurrences
of
it
;
so
as
daily
to
get
ground
of
Corruption
,
to
grow
in
purity
and
Heavenly
mindedness
,
fear
of
,
Love
to
,
faith
in
God
,
submission
to
him
,
meekness
and
holiness
of
heart
,
ingenuity
and
goodness
towards
men
,
to
provide
for
and
make
sure
of
peace
,
Joy
and
Glory
to
the
Soul
,
unto
all
eternity
.
In
the
begining
of
this
Chapter
he
falls
upon
his
instructions
with
a
winning
insinuating
compellation
,
a
temper
expressing
much
tender
Love
,
and
serious
care
;
My
Son
.
He
enforces
them
with
very
powerfull
perswasions
from
the
reall
advantages
,
they
bring
along
with
them
.
If
a
long
Comfortable
and
honourable
life
be
of
any
worth
,
the
rules
,
which
point
out
the
certain
way
to
these
,
are
of
weight
.
But
what
are
these
?
In
generall
Two
.
1st
.
Make
Conscience
of
all
thy
ways
,
and
keep
thine
heart
Continually
in
Exercise
,
to
find
out
what
is
thy
duty
in
every
particular
case
,
that
thou
mayest
set
about
the
serious
practice
of
it
.
Ver.
3.
Know
that
mercy
and
truth
,
goodness
&
reality
are
the
main
things
,
ye
ought
to
addict
your selves
unto
,
you
must
get
your
hearts
purged
,
your
lives
Reformed
from
all
malice
,
and
guile
,
filled
and
adorned
with
what
ever
is
akin
to
tender
Love
and
honest
sincerity
.
But
how
shall
one
know
what
is
Duty
,
and
what
will
really
promote
mercy
and
truth
in
the
heart
and
life
?
This
is
wisely
inquired
,
for
one
may
be
easily
mistaken
,
though
one
never
so
truly
desire
to
Act
every
way
for
the
best
,
In
order
hereunto
,
that
may
seem
to
be
the
best
,
which
will
not
really
prove
so
,
and
therefore
it
is
not
good
to
be
too
Confident
of
ones
own
apprehensions
,
to
lean
to
ones
own
understanding
.
What
but
if
I
may
not
trust
my
own
Judgment
,
what
other
light
have
I
to
steer
my selfe
by
?
Would
you
have
me
to
act
rashly
,
or
follow
my
lusts
?
No
,
there
is
no
necessity
for
that
neither
,
though
thine
Understanding
be
shallow
and
easily
Imposed
upon
,
Gods
is
not
so
,
he
is
able
to
give
thee
a
true
and
through
information
,
what
thou
maiest
,
what
thou
oughtest
to
do
,
what
is
most
convenient
for
thee
so
that
,
though
being
left
to
thy self
thou
easily
mayest
do
Foolishly
,
nay
,
it
is
an
hundred
to
one
but
thou
wilt
,
yet
being
instructed
and
directed
by
him
,
there
is
no
fear
,
but
thou
wouldest
do
otherwise
.
Yea
,
but
the
question
is
not
,
whether
God
be
able
to
satisfy
what
is
fit
to
be
done
in
every
case
whatsoever
,
but
whether
he
will
or
no
?
There
is
no
doubt
of
that
neither
,
do
but
thou
trust
him
,
and
he
will
direct
thee
.
Ye
have
.
1st
.
A
word
of
sober
counsell
to
all
who
desire
to
Act
for
the
best
at
all
times
,
especially
in
difficult
cases
,
and
such
as
are
of
Importance
too
,
where
observe
3.
Things
1st
.
To
place
all
thy
Confidence
in
God
,
as
having
a
through
Knowledge
of
all
Circumstances
,
wisdome
to
discerne
conveniencies
and
inconveniencies
,
and
to
order
things
accordingly
,
goodness
to
give
wholsome
Advice
to
those
,
who
desire
it
,
faithfully
to
make
use
of
all
his
skill
,
power
and
interest
for
the
advantage
of
those
that
trust
in
him
.
2ly
.
To
be
cautious
how
thou
so
much
as
leanest
to
,
much
less
wholly
Reliest
on
,
thine
own
understanding
:
how
thou
presnmest
to
act
because
thou
thinkest
all
is
lawfull
,
right
,
good
,
fit
,
not
being
sensible
how
Ignorant
and
Foolish
thou
art
,
how
unable
to
discerne
or
Judge
,
not
being
aware
,
how
many
Conveniencies
or
inconveniencies
may
be
concealed
from
thee
,
how
many
misrepresented
,
how
many
misapprehended
and
misjudged
,
although
thou
hast
helped
thine
own
understanding
,
as
much
as
may
be
,
by
taking
the
Advice
of
those
,
who
are
the
most
apprehensive
,
Experienced
,
Judicious
,
reall
and
faithfull
,
yea
and
somewhat
sought
God
too
in
the
case
,
as
being
a
little
distrustfull
of
thine
own
Knowledge
,
prudence
,
intelligence
,
and
that
of
others
too
,
3.
To
acknowledge
,
to
lay
it
down
to
thine
own
Soul
as
an
Undoubted
Truth
,
that
business
will
not
be
carried
on
,
with
thy
will
,
thy
must
and
shall
;
It
shall
not
be
according
to
thy
wishes
,
and
desires
,
be
they
never
so
vehement
,
not
according
to
thy
Contrivances
and
designes
,
be
they
never
so
sure
laid
,
so
closely
pursued
;
But
the
Counsell
of
the
Lord
shall
stand
,
and
his
pleasure
shall
prosper
.
2ly
.
A
word
of
suteable
encouragement
,
to
induce
unto
the
embracing
of
this
counsell
.
Men
Dubious
what
to
do
,
and
uncertain
of
Events
,
especially
in
matters
of
concernment
,
are
desirous
of
two
things
.
1st
.
To
be
determined
what
to
do
.
2ly
.
Resolved
,
what
to
expect
.
Both
these
are
assured
in
this
case
of
trusting
.
1st
.
They
shall
be
directed
what
to
do
.
2ly
.
Prospe●ed
and
their
way
made
plain
.
And
that
with
a
double
advantage
.
1st
.
They
shall
not
onely
have
a
Generall
direction
as
to
their
way
,
but
even
a
particular
one
as
to
their
path
,
their
endeavours
shall
not
onely
Succeed
as
to
the
main
,
but
as
to
the
manner
too
,
they
shall
come
at
it
in
the
way
,
they
do
desire
.
2ly
Their
direction
shall
not
onely
be
such
as
may
serve
,
But
it
shall
be
the
best
,
that
could
be
wished
or
hoped
for
,
such
as
the
wise
,
good
&
faithfull
God
can
give
;
their
successe
will
not
be
such
as
may
Content
onely
,
but
such
as
will
Satisfie
,
such
as
they
shall
not
know
,
how
to
wish
amended
.
Doct.
It
is
the
duty
and
Concernment
of
the
People
of
God
,
to
relie
on
the
Lord
for
counsell
and
successe
in
every
thing
,
they
set
about
.
The
words
run
either
in
the
form
of
Command
,
or
of
Counsell
;
here
is
double
emphasis
to
be
taken
notice
of
.
1st
.
With
all
thine
heart
,
Look
thou
unto
the
Lord
,
without
any
doubt
or
fear
,
as
one
able
to
Advise
thee
for
the
best
,
to
prosper
thine
endeavours
,
&
willing
and
ready
too
.
Suffer
no
thoughts
to
Arise
in
thee
,
as
shall
dare
to
question
,
whether
he
either
can
or
will
.
2ly
.
In
all
thy
wayes
,
not
only
in
matters
of
greatest
concernement
,
but
even
in
those
of
small
importance
:
Not
onely
in
Affairs
of
difficult
resolution
,
where
thou
thy selfe
art
at
a
nonplus
,
but
even
in
those
of
greatest
evidence
and
facility
,
where
every
one
almost
is
ready
to
presume
,
he
is
wise
enough
to
advise
himselfe
.
What
is
it
to
trust
in
the
Lord
?
It
is
,
1st
.
To
be
perswaded
,
the
Lord
is
able
to
counsell
thee
,
what
thou
Lawfully
mayest
do
,
what
thou
necessarily
oughtest
to
do
in
the
business
thou
art
about
.
whatever
it
be
.
He
knowes
thee
and
all
thy
Circumstances
,
understands
what
will
more
or
less
please
or
Cross
thee
,
what
will
promote
thy
spirituall
and
eternall
welfare
,
what
impede
it
.
Hee
sees
what
is
for
the
present
,
he
sees
what
probably
may
be
,
what
certainly
will
be
,
if
he
prevent
it
not
.
All
this
he
knowes
throughly
and
none
else
,
not
the
quickest
,
the
most
Experienced
,
the
most
obseruant
,
not
he
that
has
the
greatest
Advantages
to
prie.
God
is
able
to
prosper
thy
Endeavours
,
so
as
they
may
best
make
for
thy
true
content
,
thine
everlasting
welfare
.
He
can
blast
or
succeed
enterprizes
,
incline
hearts
this
way
or
that
way
,
as
he
pleases
,
turn
them
to
what
they
are
most
Averse
from
,
take
them
of
from
what
they
are
most
bent
upon
,
he
can
cast
in
obstacles
,
or
remove
them
;
all
these
,
and
many
of
the
Like
nature
,
are
easy
with
him
,
he
has
Wisdome
,
Power
,
authority
,
wayes
,
instruments
enough
to
incourage
unto
the
vse
of
the
means
,
he
directs
to
,
notwithstanding
the
severall
difficultyes
,
which
Present
themselves
,
by
either
shewing
or
hinting
the
ways
,
how
they
may
be
declined
or
overcome
.
2ly
.
That
he
is
very
willing
and
ready
to
give
wholesome
Advice
(
for
I
shall
not
mention
the
other
two
particulars
,
which
are
not
so
plainly
in
the
text
)
to
those
that
need
it
,
desire
it
,
Relie
upon
him
for
it
;
To
represent
unto
him
conveniencies
and
inconveniencies
,
this
way
and
that
way
;
To
shew
him
which
are
more
considerable
,
which
like
to
last
,
which
like
to
increase
,
which
like
to
lessen
and
vanish
;
to
give
him
a
true
discerning
,
and
a
right
Judgment
in
all
things
,
so
that
,
what
he
resolves
upon
,
the
Course
he
shall
take
,
shall
be
no
way
prejudiciall
to
him
,
as
to
his
convenient
Comfort
,
and
reall
welfare
,
every
way
Advantageous
,
Thou
hast
found
him
good
,
thou
hast
heard
he
is
good
,
thou
Beleevest
him
to
be
so
,
one
that
Considers
what
may
grieve
or
please
,
hurt
or
help
the
least
of
his
little
ones
;
one
that
Loves
not
to
Suffer
any
of
his
People
inconsiderately
to
plunge
themselves
into
any
Sorrow
or
trouble
,
they
have
no
need
of
;
to
run
upon
any
snare
or
danger
,
which
he
cannot
bring
them
through
without
losse
.
3ly
.
To
look
unto
God
for
Counsell
in
the
case
;
Out
of
a
reall
sense
,
the
business
,
we
have
in
hand
,
needs
to
be
managed
with
wisdome
,
especially
when
it
is
of
difficulty
and
importance
▪
for
the
best
wisdome
of
a
Creature
,
the
most
Improved
and
deliberate
is
not
to
be
trusted
to
,
but
shortsighted
,
easily
imposed
upon
,
subject
to
mistakes
.
Be
therefore
often
lifting
up
the
heart
to
him
in
Sincere
breathings
,
earnest
desires
for
his
Counsell
.
4ly
.
To
rest
quietly
,
in
a
confident
Expectation
of
seasonable
directions
from
him
,
notwithstanding
the
perplexity
of
the
Case
,
our
own
present
darkness
,
and
irresolution
;
Making
it
our
only
care
and
endeavour
to
walk
before
him
in
the
uprightness
of
our
heart
,
and
to
do
those
things
,
which
are
most
pleasing
in
his
eyes
.
Now
thus
to
trust
in
the
Lord
,
is
1st
.
The
duty
of
Gods
people
,
what
the●
ought
to
do
,
and
they
safely
may
.
He
is
be
able
to
counsell
,
none
like
him
,
a
wonderful●
Counseller
,
Es.
9.
6.
He
is
furnished
with
Knowledge
,
Wisdome
,
Faithfullness
,
he
see
,
observes
,
considers
,
understands
all
things
with
their
consequences
and
causes
:
he
is
engaged
to
Counsell
,
his
goodness
engages
him
,
this
will
not
suffer
poor
ones
hoodwinked
to
run
upon
their
own
ruine
;
His
truth
engages
him
,
he
must
be
as
good
as
his
word
;
He
has
promised
to
guide
the
meek
&c.
Psal
,
25.
12.
To
bring
the
Blind
by
a
way
,
they
know
not
&c.
Es.
42.
16.
Thine
eare
shall
heare
a
word
behind
the
&c.
Es.
30.
21.
He
has
used
to
Counsell
and
help
,
he
is
unto
us
wisdom
.
2ly
.
They
necessarily
must
,
he
Commands
them
to
do
it
.
If
any
lack
wisdome
,
let
him
ask
it
of
God
,
Jam.
5.
He
blames
them
,
that
they
will
not
,
but
my
People
would
not
hearken
,
Ps.
81.
11.
They
would
have
none
of
my
Counsell
,
Prov.
1.
30.
Wo
to
them
,
that
take
Counsell
,
but
not
of
me
&c.
Es.
30.
1.
3ly
.
Accordingly
we
find
it
has
been
the
practice
of
Gods
People
,
the
Children
of
Israel
,
Judges
20.
18.
23.
28.
Of
David
,
1.
Sam.
23.
2.
11.
4ly
.
Nay
,
even
wicked
men
enquire
of
him
as
Saul
,
1.
Sam.
28.
6.
Ahab
.
4.
Kings
.
22.
5.
6.
5ly
.
Neglect
of
this
has
brought
inconveniencies
.
Joshua
,
9.
14.
But
why
is
it
a
duty
?
1st
.
Every
one
is
bound
to
order
his
affaires
the
best
he
can
,
to
the
reall
and
eternall
advantage
of
his
Soul
;
Which
he
cannot
do
without
the
Counsell
of
God
,
who
alone
is
able
to
discerne
what
makes
for
or
against
this
:
And
this
he
is
not
to
expect
without
seeking
for
,
and
none
will
truly
seek
for
it
,
that
do's
not
trust
in
the
Lord
for
it
.
We
little
know
,
how
much
depends
upon
a
seeming
small
matter
;
How
far
we
may
lose
our selves
,
by
going
a
little
wrong
;
What
hazards
we
may
run
not
onely
of
our
Comforts
,
but
of
our
happyness
,
by
a
little
folly
,
a
small
Neglect
of
wisdom
,
how
deare
it
may
cost
us
.
2ly
.
It
is
a
doing
God
right
,
owning
his
wisdome
,
that
he
is
the
onely
wise
God
,
only
able
throughly
to
direct
,
to
give
us
wholsome
Counsell
,
and
also
own
his
Goodness
,
that
he
may
be
relyed
upon
,
his
Advise
Followed
without
dispute
or
danger
,
obeying
the
call
of
his
providence
,
when
we
know
not
what
to
do
,
yet
to
have
our
eyes
towards
him
.
God
oft
brings
his
People
into
labyrinths
,
where
they
cannot
get
well
in
,
or
out
,
that
they
may
the
more
Earnestly
apply
themselves
to
him
for
direction
.
3ly
.
It
is
following
the
inclination
of
a
gracious
heart
,
which
has
been
taught
all
along
the
desperate
folly
and
weakness
of
the
Creature
,
and
trained
up
to
live
upon
the
Wisdome
and
power
of
God
.
It
is
our
Concernment
too
.
for
1st
.
Without
good
Counsell
,
we
shall
not
be
able
to
order
our
affaires
so
,
as
to
decline
those
cares
,
Troubles
,
snares
and
temptations
,
which
will
very
much
hinder
us
in
the
way
to
true
life
,
Righteousness
,
peace
,
and
Joy
.
And
this
is
the
main
thing
we
ought
to
have
Speciall
care
of
,
we
have
many
matters
to
resolve
on
in
our
lives
,
upon
which
do's
Exceedingly
depend
the
comfort
and
welfare
of
our
Souls
;
Which
we
may
easily
order
so
,
out
of
our
own
ignorance
or
folly
,
as
to
gain
to
our selves
everlasting
occasion
of
repentance
.
I
might
instance
in
some
particulars
,
but
I
shall
chuse
rather
to
leaue
it
to
your
understanding
.
2ly
.
There
is
no
Counsell
safe
,
but
what
we
have
from
God
,
upon
serious
seeking
to
him
for
direction
,
endeavouring
to
get
our
hearts
brought
wholly
to
this
passe
,
to
desire
nothing
,
but
what
may
be
at
least
Consistent
with
the
good
of
our
own
Souls
,
and
of
our
Brethrens
if
not
subservient
to
it
.
We
may
easily
deceive
our selves
,
and
may
be
deceived
by
others
,
but
God
neither
can
nor
will
deceive
us
,
if
we
do
but
with
honest
hearts
say
,
Lord
,
teach
us
to
do
thy
will
.
Nay
,
it
is
usuall
with
God
,
to
bring
to
naught
the
wisdome
of
the
wise
,
and
when
they
trust
in
their
own
discretion
,
or
that
of
others
,
They
will
then
play
the
fool
egregiously
.
3ly
.
However
none
are
like
to
be
so
every
way
advantageous
,
as
those
that
ask
Counsell
of
God
,
men
may
stumble
upon
such
Advice
as
possibly
may
do
no
great
harm
,
But
is
an
hundred
to
one
whether
it
may
do
any
great
good
,
they
think
it
is
Fair
,
if
they
secure
the
Main
;
their
narrow
eye
,
can
but
fix
upon
one
or
two
particulars
,
cannot
survey
alltogether
,
cannot
see
so
far
as
the
tendencies
of
matters
with
clearness
,
much
less
foresee
the
results
and
Consequences
;
But
Gods
allseeing
eye
throughly
discernes
all
Circumstances
,
all
that
are
,
all
that
will
be
;
his
Searchingmind
enquires
and
considers
,
what
is
not
only
for
the
main
chance
,
but
what
for
each
ones
interest
,
not
onely
what
is
safe
,
what
good
,
but
what
is
best
;
Not
onely
what
is
best
for
those
primarily
and
principally
concerned
,
but
even
for
all
others
,
who
should
be
considered
.
As
this
is
our
duty
and
Concernment
at
all
times
,
so
most
of
all
in
some
Particular
cases
as
.
1st
.
In
matters
of
difficulty
,
where
conveniencies
and
Inconveniencies
on
either
side
are
apparent
enough
,
But
what
is
the
most
Considerable
,
it
is
not
so
easy
to
resolve
,
no
,
not
when
we
have
most
seriously
debated
in
our
own
thoughts
,
&
deliberately
consulted
with
others
.
2ly
.
In
matters
of
consequence
.
1st
.
When
many
are
concerned
,
not
onely
we
our selves
,
but
others
,
and
that
no
few
,
and
those
whom
our
Affections
and
duties
incline
,
and
oblige
us
to
consider
.
2ly
.
And
that
nearely
,
when
not
onely
the
Cheif
comforts
of
this
life
come
under
debate
,
(
which
are
not
altogether
inconsiderable
)
and
those
concerned
not
at
a
distance
neither
;
But
also
the
everlasting
Joyes
of
Heaven
.
3ly
.
Lastingly
,
when
whatever
is
done
,
be
it
Advantageous
or
prejudiciall
,
cannot
be
mended
,
but
must
continue
.
Vse
.
1st
.
Then
they
do
not
onely
sinfully
,
but
foolishly
,
Who
do
not
wholly
Trust
in
the
Lord
for
direction
in
their
affaires
.
As
1st
.
Those
who
Act
rashly
,
rush
upon
matters
they
have
a
mind
to
,
little
caring
,
whether
this
be
lawfull
,
of
good
report
,
convenient
,
but
like
beasts
led
by
sense
.
2ly
.
Who
consult
,
but
not
with
the
Lord
,
but
either
with
their
own
lusts
;
their
pride
,
their
Covetousness
,
their
Spite
&c.
Asking
them
what
they
would
have
done
,
or
with
their
own
understandings
,
they
pore
and
think
,
lose
one
thought
upon
another
,
not
knowing
and
Considering
,
man's
thoughts
are
Altogether
Vanity
;
Or
with
others
whom
they
esteem
and
Confide
in
,
not
considering
that
ignorance
on
the
one
hand
and
interest
on
the
other
may
make
them
give
none
of
the
best
counsell
.
3ly
.
Who
enquire
of
the
Lord
,
but
stay
not
for
an
Answer
from
him
,
go
on
before
they
know
whether
he
do's
allow
of
it
,
approve
of
it
,
they
be
onely
perswaded
in
their
hearts
,
the
Lord
would
have
them
to
doe
thus
and
no
otherwise
,
Just
like
Pilate
,
St.
John
,
18.
39.
Who
ask●s
what
is
truth
,
and
never
expects
an
Answer
.
4ly
.
Who
stay
for
the
Counsell
of
God
,
but
take
it
not
,
follow
it
not
,
as
the
Jewes
Jer.
32.
3.
C.
43.
2.
Vse
.
2.
Do
then
in
all
cases
what
duty
and
interest
obliges
thee
to
,
trust
in
God
for
direction
,
do
what
the
holy
ones
of
God
use
to
doe
,
make
him
thy
Oracle
,
Counsell
,
Guide
,
this
will
make
most
for
thy
true
comfort
,
thy
reall
advantage
,
he
will
direct
thee
,
either
Clearly
shew
thee
what
is
most
convenient
for
thee
,
or
at
least
effectually
incline
thee
to
what
is
best
;
enabling
thee
to
trust
him
with
thy selfe
in
it
,
though
otherwise
thou
hast
many
seeming
grounds
of
fear
,
thou
art
bringing
mischeif
upon
thy selfe
;
he
has
no
designes
which
interfere
with
thine
,
Therefore
First
goe
to
him
for
Counsell
,
say
with
David
,
Psal.
143.
10.
Teach
me
to
do
thy
will
,
lead
me
,
guide
me
.
I
am
Foolish
,
apt
to
mistake
my selfe
,
easily
deceived
by
others
,
thou
knowest
my
frame
,
my
Circumstances
,
how
it
is
every
way
with
me
,
Thou
knowest
what
I
can
bear
,
what
I
have
need
of
,
what
will
do
me
good
,
what
will
make
for
my
Comfort
;
O
Suffer
me
not
to
do
any
thing
which
may
be
prejudiciall
to
my
own
Soul
,
which
will
make
me
lose
Communion
with
thee
,
forfeit
thy
favour
,
provoke
thee
to
leave
me
to
my self
,
to
the
humours
or
Fashions
of
men
.
And
that
you
may
speed
,
labour
to
bring
your
Soules
to
this
,
not
to
desire
worldly
advantage
to
your selves
in
what
ever
you
are
about
,
but
onely
that
ye
may
be
kept
in
the
fear
of
God
,
in
the
wayes
of
Holiness
,
and
Righteousness
and
truth
,
so
as
to
grow
in
grace
,
to
overcome
your selves
and
the
World
,
how
you
may
be
in
a
way
of
pleasing
,
Honouring
and
Serving
him
,
relieving
and
bettering
your
Brethren
;
For
if
you
come
onely
to
learn
what
will
make
most
for
your
ease
and
pleasure
in
the
flesh
,
to
make
you
rich
and
great
in
the
World
,
to
procure
you
outward
prosperity
and
security
;
this
is
not
to
ask
counsel
of
the
Lord
,
this
is
a
great
abomination
in
his
sight
;
and
ye
have
cause
to
fear
,
the
Lord
may
say
of
you
,
as
of
the
Israelites
,
Ezechi
.
13.
34.
Shall
I
be
enquired
of
at
all
by
them
?
I
the
Lord
will
Answer
him
that
cometh
according
to
his
Idolls
.
2ly
.
Stay
for
his
Counsel
,
settle
upon
no
resolution
one
way
or
other
,
before
the
Lord
have
in
some
measure
given
you
to
understand
,
what
will
be
for
the
good
of
your
Soules
,
and
those
about
you
;
perswade
you
in
your
hearts
,
that
this
gather
then
the
other
,
is
so
3ly
,
See
you
follow
it
,
stand
and
act
in
it
,
when
the
Lord
ha's
perswaded
you
,
that
this
or
the
other
is
for
the
good
of
your
Souls
;
be
not
swayed
to
the
contrary
by
any
worldly
considerations
whatsoever
;
be
not
moved
one
way
or
other
by
conveniencies
or
inconveniences
.
But
may
not
one
be
herein
mistaken
?
Yes
very
easily
.
1st
.
If
they
do
not
sincerely
desire
to
understand
what
is
for
the
good
of
the
Soul
,
that
they
may
follow
that
,
what
ever
it
be
,
though
it
do
not
so
much
agree
with
their
inclinations
.
2ly
.
If
they
do
not
heartily
rely
upon
God
for
right
information
.
But
where
neither
of
these
are
wanting
;
God
neither
can
,
nor
will
,
suffer
you
to
be
mistaken
.
But
we
cannot
well
resolve
what
is
for
the
Souls
good
.
Then
you
must
suspend
,
wait
upon
God
,
till
he
satisfy
you
.
Till
you
follow
the
leading
and
guiding
of
God
,
ye
are
not
safe
.
If
you
run
before
him
,
or
turn
out
of
his
way
,
thank
your selves
if
you
miscarry
.
3ly
.
No
wonder
that
there
is
such
a
generall
miscarriage
of
People
in
matters
of
highest
concernment
;
when
there
is
so
much
aiming
at
particular
ends
,
consulting
with
the
customs
of
the
World
;
the
maxims
of
vulgar
prudence
,
our
own
vain
imaginations
,
vain
opinions
of
others
;
and
so
little
considering
what
may
promote
the
wellfare
of
the
Soul
unto
all
eternity
,
seeking
to
,
and
relying
upon
the
only
wise
God
,
the
God
of
Judgment
for
his
directions
.
4ly
.
Never
expect
to
prosper
,
to
do
discreetly
,
when
you
are
not
in
Gods
way
,
and
truly
thou
art
not
in
the
way
to
learn
wisdom
,
before
thou
become
a
Fool
in
thine
own
eyes
,
and
discernest
the
highest
wisdom
of
the
World
to
be
foolishness
,
and
utterly
dispairest
of
doing
any
thing
,
but
playing
the
fool
,
unless
the
Lord
teach
,
guide
and
direct
thee
.
5ly
.
How
much
are
Gods
People
concerned
to
keep
close
unto
the
Lord
,
to
obey
him
,
to
take
heed
of
provoking
,
displeasing
him
;
seeing
it
is
he
,
from
whom
alone
selfe
profitable
Counsel
is
to
be
expected
,
when
they
will
find
the
greatest
need
of
it
.
6ly
.
Humble
thy self
,
if
thou
hast
enterprised
any
business
without
asking
Counsel
of
the
Lord
,
considering
,
that
hereby
thou
hast
both
slighted
God
,
and
been
wanting
to
the
concernments
of
thy
Soul
.
7ly
.
Thank
God
for
bringing
thee
into
any
difficulty
and
perplexity
,
seeing
this
is
the
likeliest
way
to
mind
thee
of
thy
Duty
and
concernment
,
and
of
putting
thee
upon
it
;
These
are
some
of
the
courses
God
takes
to
make
People
know
he
is
the
Lord
,
thou
hast
no
cause
to
be
troubled
at
such
a
providence
,
whereby
thou
are
taught
,
there
is
need
of
being
wise
in
the
wisdom
of
God
,
as
well
as
strong
in
the
prwer
of
his
might
.
Mat.
7.
14.
Because
strait
is
the
Gate
,
and
narrow
is
the
Way
which
leads
unto
Life
;
and
few
there
be
that
find
it
.
HAVING
discoursed
of
the
first
sort
of
motives
,
which
our
Saviour
makes
use
of
to
perswade
Men
to
enter
in
at
the
strait
Gate
,
I
am
now
come
to
the
second
sort
.
The
first
sort
of
Motives
,
are
taken
from
Considerations
of
the
contrary
gate
,
and
way
those
that
lead
to
Destruction
;
and
yet
are
so
Wide
and
Broad
,
that
they
have
many
Entries
and
Passages
in
them
.
The
Second
sort
are
taken
from
Considerations
had
of
the
Strait
Gate
and
ways
,
and
that
either
,
1st
.
Of
the
necessity
of
going
in
,
and
going
on
here
.
It
is
the
only
Way
to
Life
thus
to
do
,
this
Way
leads
to
Life
,
but
none
else
does
,
this
Gate
brings
into
this
Way
of
Life
,
whereas
no
other
Gate
does
;
None
can
be
careless
whether
he
make
Ingress
and
progress
here
,
but
he
who
sets
light
by
Life
,
that
Life
which
for
permanency
and
privileges
doe
exceedingly
transcend
this
.
Or
,
2ly
.
Of
the
difficulty
of
going
in
,
and
going
on
here
.
A
threefold
difficulty
is
here
mentioned
.
1st
.
There
is
a
difficulty
in
finding
this
Gate
,
and
this
difficulty
is
so
great
,
that
there
are
few
overcome
it
.
Most
drop
into
destruction
,
before
they
know
where
the
Gate
of
Salvation
lies
.
2ly
.
There
is
a
difficulty
in
entring
this
Gate
when
it
is
found
,
it
being
a
strait
Gate
,
and
so
not
to
be
entred
with
any
bulk
,
in
any
posture
,
a
Man
must
strip
himself
of
all
unnecessary
lumber
,
and
compose
his
body
into
the
most
advantageous
posture
,
if
he
would
get
in
at
this
strait
Gate
.
3ly
.
There
is
a
difficulty
in
holding
on
in
the
Way
,
which
we
have
entred
into
through
the
Gate
,
this
Way
being
a
narrow
Way
,
such
as
will
not
leave
us
at
liberty
to
do
as
we
list
,
but
will
confine
us
within
bounds
and
tye
us
to
good
behaviour
,
so
that
we
shall
be
necessitated
to
conform
our
Steps
unto
our
Ways
.
Doct.
1st
.
There
is
a
way
which
leads
unto
Life
.
This
is
so
clear
a
truth
,
and
so
generall
acknowledged
,
that
Christ
does
not
think
it
needfull
to
prove
it
,
no
nor
so
much
as
to
assert
it
neither
,
he
only
supposes
there
is
such
a
way
,
all
that
he
does
directly
assert
,
is
touching
the
narrowness
of
this
Way
,
and
the
Straitness
of
the
Gate
,
which
admits
into
it
.
Here
we
must
enquire
what
this
Life
is
,
which
has
a
Way
to
it
,
what
this
way
is
which
leasts
unto
this
Life
,
how
this
Way
leads
unto
this
Life
.
Quest.
1st
.
What
is
this
Life
which
has
a
Way
leading
to
it
?
Answer
.
Man
has
a
double
Life
1st
.
A
Life
of
the
Body
in
this
World
.
2ly
.
A
life
of
the
the
Soul
,
which
is
either
inchoat
and
begun
in
this
World
,
or
consummate
and
perfect
in
the
other
.
Now
this
Life
of
the
Body
consists
in
the
conjunction
of
the
Soul
and
Body
together
,
and
exerts
its
self
in
natural
,
vital
,
Animal
operations
,
whereby
we
Eat
,
Drink
,
and
Grow
,
and
Breath
,
See
and
Hear
,
Smell
and
Feel
,
and
Talk
and
Walk
,
&c.
But
this
is
not
rhe
Life
which
we
have
to
do
with
here
,
for
we
are
speaking
of
a
Life
which
Men
generally
are
without
;
yea
are
at
a
great
distance
from
,
and
cannot
arrive
at
,
but
by
passing
through
a
long
Way
,
but
such
a
Life
is
not
this
present
bodily
life
,
for
all
on
this
side
the
Grave
have
this
Life
;
The
life
then
which
we
have
to
Enquire
about
,
is
the
Life
of
the
Soul
,
this
men
are
without
,
unless
they
be
born
again
to
it
,
and
they
are
but
few
who
are
born
again
,
nay
men
are
at
a
distance
from
this
life
,
neither
prizing
this
,
nor
desiring
it
,
nor
knowing
the
way
to
it
.
Nay
,
it
is
not
the
life
of
the
Soul
while
it
is
yet
in
the
body
,
this
vile
body
,
which
we
here
Enquire
after
;
For
though
these
two
lives
,
that
of
the
Soul
here
,
and
that
of
the
Soul
hereafter
do
agree
much
in
their
natures
and
Qualitys
,
they
have
the
same
subject
,
the
immortall
Soul
,
which
once
was
dead
in
trespasses
and
Sins
Eph.
2.
1.
The
same
principle
,
Christ
,
who
saith
of
himself
Job
.
14.
6.
I
am
the
way
The
truth
and
the
Life
whom
St.
Paul
professes
to
be
his
Life
,
Gal.
2.
20.
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
Col.
3
,
4.
When
Christ
,
who
is
our
Life
&c.
The
same
effect
,
influencing
upon
all
the
faculties
of
the
Soul
to
raise
and
enlarge
them
,
bettering
both
mind
and
heart
,
in
all
their
operations
;
The
same
excellency
,
putting
upon
noble
designes
,
such
as
concern
the
Glory
of
the
great
God
and
the
welfare
of
precious
Souls
,
and
furnishing
with
Satisfactory
delights
,
such
as
are
the
result
of
Gods
presence
in
the
Soul
,
and
the
Testimony
of
our
Conscience
,
that
according
to
our
power
we
have
kept
close
to
God
in
obedience
;
The
same
permanency
,
neither
of
them
ever
having
any
end
,
yet
these
two
Lives
differ
much
in
degrees
,
more
than
the
life
of
a
man
differs
from
the
life
of
a
new
born
Child
,
yea
,
more
than
the
life
of
a
grown
man
differs
from
the
life
of
a
Child
in
the
womb
.
It
neither
has
such
high
operations
,
nor
such
high
comforts
,
it
is
oft
so
secret
and
so
hardly
discernable
either
by
the
man
,
who
enjoyes
it
,
or
by
others
,
that
Christ
rather
counts
it
a
tendency
to
life
,
than
life
it self
,
it
is
so
exceedingly
below
that
life
which
shall
be
,
in
righteousness
,
peace
,
Joy
,
and
Glory
the
great
perfections
of
this
life
,
that
it
scarce
deserves
to
bear
the
same
name
,
the
life
then
,
which
we
are
here
enquiring
of
,
is
the
life
of
the
Soul
,
after
it
is
uncased
of
the
body
,
this
is
the
great
life
,
whereunto
the
life
of
grace
received
in
regeneration
serves
but
as
a
way
,
this
is
that
,
which
all
Gods
People
find
&
feel
a
want
,
yea
a
need
of
,
which
they
all
pant
and
breath
after
,
it
makes
the
Soul
happy
immediately
after
death
,
and
the
body
too
as
well
as
the
Soul
soon
after
the
resurrection
.
2ly
.
What
is
this
way
which
leads
to
this
life
?
Ans.
The
way
it self
is
obedience
and
self-denyal
,
complying
with
Gods
will
and
denying
our
own
.
It
is
but
going
back
the
same
way
which
man
took
,
when
he
fell
from
this
life
,
we
had
not
been
to
seek
for
this
life
,
if
Adam
had
continued
in
the
state
,
wherein
he
was
created
,
had
he
thus
done
,
both
he
himself
had
been
confirmed
in
holiness
and
Righteousness
,
and
all
his
posterity
after
him
had
probably
been
born
in
the
same
state
,
but
he
being
Tempted
by
Satan
,
closed
with
the
Temptations
,
and
instead
of
complying
with
Gods
will
,
gratified
his
own
,
and
thereby
ruined
not
only
himself
,
but
us
too
.
Thus
we
are
told
,
by
one
man
Sin
entred
into
the
World
&c.
Rom.
5.
12.
A
double
death
entred
by
Adams
Sin
.
1st
.
A
death
of
the
Soul
as
to
eternal
life
;
this
was
the
immediate
result
of
his
Sin
,
for
by
it
he
did
as
it
were
cut
his
own
throat
,
and
thereby
utterly
stript
himself
of
Spiritual
life
.
2ly
.
A
death
of
the
body
as
to
this
Temporal
life
,
this
Followed
upon
his
Sin
also
,
yet
not
so
speedily
,
for
the
seeds
of
death
was
only
then
sown
,
which
must
have
time
to
ripen
.
Now
the
way
to
get
out
of
this
death
,
into
which
we
are
plunged
,
and
to
attain
again
that
life
,
which
we
have
through
Sin
and
folly
lost
,
is
to
take
a
quite
contrary
Course
,
and
whatever
Temptations
we
have
to
do
with
,
either
from
the
World
or
Satan
,
more
to
consider
what
is
Gods
will
,
then
our
own
,
and
rather
to
do
,
what
God
bids
us
,
than
what
our
own
lusts
incline
us
to
.
This
is
the
way
,
the
onely
way
,
though
Christ
when
inwardly
received
into
the
Soul
as
a
new
life
,
is
the
principle
inclining
and
enabling
us
to
Love
,
and
chuse
,
and
keep
this
way
;
And
Faith
is
the
Instrument
,
whereby
we
Receive
Christ
as
a
principle
of
inward
life
and
strength
.
Quest.
3.
How
do's
this
way
lead
to
this
life
?
Answer
.
This
obedience
and
selfdenyal
has
a
tendency
to
advance
us
unto
this
life
,
1st
.
Not
as
matter
of
merit
,
whereby
we
deserve
at
Gods
hands
,
that
he
should
advance
us
unto
this
life
.
The
begger
who
comes
to
the
door
for
alms
,
by
coming
do's
not
deserve
it
,
though
without
coming
,
he
were
never
like
to
get
it
;
That
a
Creature
should
merit
from
God
,
from
whom
it
has
,
and
to
whom
it
owes
,
all
that
it
has
and
is
,
is
both
a
proud
opinion
and
a
senseless
one
also
;
Especially
if
we
consider
in
what
a
pittiful
depraved
condition
man
is
,
in
whom
this
merit
is
supposed
,
and
boasted
.
For
1st
.
Were
we
born
with
as
great
moral
perfections
as
Adam
himself
was
created
with
,
and
did
we
improue
these
with
the
utmost
care
,
diligence
and
Faithfulness
unto
the
greatest
advantage
,
so
as
at
no
time
to
omit
any
duty
,
or
to
commit
any
Sin
,
yet
we
should
by
thus
doing
do
no
more
,
then
we
were
bound
to
,
for
we
owe
our
whole
beings
,
and
Lives
,
whatever
we
are
,
have
and
are
able
to
do
,
unto
that
God
from
whom
we
received
them
,
and
by
whom
we
are
preserved
in
them
,
And
is
there
any
so
Foolish
as
to
fancy
,
that
there
can
be
any
great
merit
in
paying
of
debts
?
2ly
.
As
we
are
darkned
in
our
minds
and
depraued
in
our
hearts
,
we
neither
do
nor
can
do
half
of
that
which
we
ought
to
do
;
we
either
fail
in
the
matter
,
doing
somthing
which
is
unfitting
to
be
done
,
or
not
doing
somthing
which
is
fitting
to
be
done
,
or
we
fail
in
the
manner
,
doing
what
we
do
,
(
when
we
do
the
best
)
with
undue
hearts
,
and
for
undue
ends
.
So
that
we
are
alwayes
affronting
and
provoking
God
,
either
by
our
Sinful
omissions
or
Commissions
,
either
in
the
thing
practised
,
or
Neglected
,
or
in
the
manner
of
our
Practising
or
Neglecting
it
;
And
would
it
not
be
an
unparalleld
impudence
in
any
to
claime
as
due
the
least
reward
for
such
unworthy
Carriages
,
how
much
l●ss
so
great
a
reward
as
eternal
Life
is
?
3ly
.
As
we
do
not
do
all
the
good
we
might
,
and
the
good
we
do
,
we
do
not
with
that
exactness
which
we
ought
,
even
when
we
do
it
in
the
greatest
Sincerity
,
so
the
good
we
do
,
it
is
not
we
who
do
it
,
but
the
grace
of
God
which
is
in
us
,
as
St.
Paul
Modestly
acknowledges
,
1.
Cor.
15.
10.
Not
I
but
the
grace
of
God
which
was
with
me
.
So
that
were
there
never
so
great
merit
in
the
action
we
have
little
reason
to
lay
Claime
to
it
,
who
are
at
the
best
but
the
instruments
,
God
being
the
principall
authour
,
for
this
is
certain
,
all
the
Evil
of
our
Actions
is
from
our selves
,
and
all
the
good
of
them
from
God
.
4ly
.
The
good
which
we
do
,
we
do
rather
for
ourselves
then
for
God
,
it
is
certainly
so
in
the
issue
,
and
ordinarily
it
is
so
in
our
intentions
.
Whether
we
do
well
or
ill
,
it
neither
increases
nor
lessens
Gods
happiness
Job
.
35.
6.
7.
So
that
what
we
do
,
we
doing
for
our selves
,
unto
whom
the
advantage
of
what
we
do
,
do's
solely
redound
we
have
no
reason
to
claime
any
reward
from
God
,
till
we
can
shew
what
we
have
done
for
him
.
But
2ly
.
As
a
means
whereby
we
are
fitted
for
this
life
,
such
a
course
is
both
prescribed
by
God
and
has
in
it self
a
natural
tendency
to
bring
us
unto
the
life
which
we
need
and
are
concerned
to
seek
after
,
Psa.
50.
23.
To
him
that
ordereth
his
Conversation
aright
&c.
By
setting
our selves
about
this
obedience
and
selfdenyall
.
1st
.
We
come
to
understand
really
and
experimentally
how
much
we
are
without
this
life
.
For
Obedience
Would
not
be
so
diffcult
a
Task
had
we
that
life
unto
which
this
is
Naturall
,
we
should
Love
and
delight
in
Obedience
were
this
agreeable
unto
the
frame
of
our
Spirit
,
and
were
our
wills
as
Conformable
to
Gods
will
,
as
they
should
be
,
and
would
be
,
if
we
were
not
degenerate
;
There
would
be
no
more
room
for
selfdenyal
in
us
then
there
is
for
it
in
Heaven
,
among
Angels
and
Saints
,
who
find
nothing
in
them
to
thwart
Gods
holy
,
Righteous
,
and
good
will
.
The
first
step
unto
true
life
,
is
to
be
brought
to
a
sense
that
we
are
without
it
.
2ly
.
We
come
to
understand
the
worth
of
this
life
.
For
we
cannot
but
know
that
to
obey
God
in
his
holy
and
Righteous
prescriptions
is
very
much
our
duty
;
we
owe
this
both
to
God
,
and
to
our selves
,
and
to
our
Brethren
,
and
we
can
never
have
quiet
in
our selves
while
our
Consciences
testify
against
us
that
we
walk
contrary
to
our
duty
,
yet
this
we
shall
unavoidably
do
,
so
long
as
we
want
that
life
,
which
alone
can
make
duty
gratefull
to
us
,
while
we
force
our selves
to
duty
as
a
thing
that
we
are
tasked
to
,
and
which
we
may
in
no
wise
Neglect
,
unless
we
will
run
the
hazard
of
beating
for
our
sloth
,
or
while
duty
goes
down
with
us
against
the
stomack
,
we
meddle
with
it
as
People
do
with
Phisick
,
which
they
abhor
,
yet
take
to
prevent
a
greater
mischief
;
while
we
have
no
Love
to
duty
,
we
are
in
Danger
of
a
double
trouble
from
it
,
Trouble
in
Discharging
it
contrary
to
our
Inclinations
,
trouble
in
a
total
Neglecting
of
it
,
or
a
superficial
slubbering
it
over
,
when
our
conscience
takes
occasion
hence
to
upbraid
us
with
a
want
of
fear
of
God
,
and
care
of
our
own
Souls
.
Now
those
who
know
how
greivous
it
is
ever
to
lie
under
one
of
these
Troubles
,
cannot
but
count
that
life
precious
which
will
totally
free
us
from
both
,
and
perfectly
reconcile
our
Consciences
,
Inclinations
,
and
duties
together
,
that
there
shall
be
no
jarring
among
them
.
And
when
once
we
come
to
know
the
worth
of
this
life
,
we
are
made
to
Prize
,
Love
,
Desire
,
and
seek
it
.
3ly
.
We
Subdue
,
that
which
in
its
being
,
and
workings
,
is
most
Contrary
to
this
life
.
That
which
ties
us
fast
in
Death
is
our
owne
lusts
,
these
are
the
cords
whereby
Satan
,
and
the
World
do
keep
us
at
a
distance
from
God
the
Fountain
of
life
,
these
like
mud
in
the
head
of
a
spring
,
cause
such
Obstructions
that
a
source
of
Living
water
,
though
it
be
Just
at
hand
,
cannot
gush
out
.
Now
obedience
gives
a
check
to
these
lusts
,
it
hinders
them
from
working
while
it
finds
the
Soul
a
far
different
Imployment
,
it
hinders
them
from
thriving
by
diverting
the
sap
of
the
Soul
some
other
wayes
.
While
men
Neglect
Obedience
and
give
the
reins
unto
their
lusts
,
they
bring
themselves
more
under
the
power
of
their
Lusts
,
and
they
have
the
less
Command
over
themselves
,
to
refuse
doing
what
their
lusts
promp
them
to
,
neither
can
they
so
easily
exert
themselves
into
their
former
liberty
.
But
if
we
deny
our
lusts
and
discharge
duty
in
spite
of
them
,
we
famish
them
,
and
thereby
weaken
them
,
that
they
cannot
have
that
Rule
in
our
Souls
which
formerly
they
had
,
and
hereby
the
Soul
is
more
easily
to
be
reduced
under
the
Command
of
Christ
,
and
under
,
The
law
of
the
Spirit
of
life
which
is
in
Christ
.
4ly
.
We
keep
close
under
the
influences
of
the
Quickening
Spirit
.
All
life
is
from
God
,
and
the
nearer
we
are
to
God
,
the
nearer
we
are
to
life
.
Now
the
distance
we
are
in
at
any
time
from
God
,
is
not
of
place
,
but
of
state
.
We
cannot
possibly
be
any
where
,
where
God
is
not
present
,
for
God
Fills
Heaven
and
Earth
,
Jer.
23.
24.
But
he
is
not
present
to
us
,
we
have
no
sensible
Experience
of
his
presence
in
us
,
because
our
minds
are
averse
from
him
;
The
way
then
to
find
and
feel
the
warmth
of
the
Sun
of
Righteousness
is
to
turn
to
it
,
not
by
Changing
our
place
,
but
by
Changing
the
posture
of
our
Soul
;
our
backs
are
towards
God
,
while
we
follow
our
lusts
;
then
we
turn
to
God
when
we
put
our selves
in
the
way
of
duty
.
3ly
.
As
a
condition
upon
which
God
has
suspended
the
giving
of
life
.
Eternal
life
being
the
gift
of
God
,
he
may
give
it
out
unto
whom
he
pleases
,
upon
what
termes
he
pleases
,
Rom.
6.
23.
And
that
he
has
made
Obedience
the
termes
of
Eternal
life
is
euident
;
Christ
tells
the
young
man
Mat.
19.
17.
If
thou
wilt
enter
into
life
keep
the
Commandments
.
Paul
Saith
God
will
render
to
every
one
according
to
their
works
,
to
them
who
by
patien●
Continuance
in
weldoing
seek
for
Glory
and
Honour
and
Immortality
,
Eternal
life
Rom.
2.
7.
John
saith
Men
come
to
have
right
to
the
Tree
of
life
by
doing
Gods
Commands
,
Rev.
22.
14.
The
difference
betwixt
the
Old
and
New
Covenant
do's
not
lie
here
,
that
the
one
requires
works
and
the
other
do's
not
;
But
they
both
require
works
,
onely
with
this
difference
,
the
Old
Covenant
requires
good
works
from
us
to
be
done
by
our selves
,
the
other
requires
good
works
in
us
to
be
done
by
the
Spirit
of
Christ
;
And
therefore
by
our
Works
we
shall
be
tried
at
the
great
day
whether
we
be
fit
for
life
or
we
be
not
.
As
is
evident
Mat.
25.
Vse
.
1st
.
Is
there
a
way
to
life
?
then
none
are
excluded
by
God
from
Eternal
life
,
seeing
God
has
not
set
this
where
it
cannot
be
come
at
,
but
has
left
a
way
to
it
,
which
who
ever
take
cannot
miss
of
Eternal
life
.
There
is
a
way
to
Eternal
life
,
this
way
is
declared
what
it
is
,
and
how
it
lies
,
we
are
loudly
called
by
God
into
this
way
,
Continually
called
by
all
providences
,
and
Ordinances
,
Now
Therefore
if
we
will
not
take
this
way
,
and
for
want
of
taking
it
ruine
our selves
,
can
we
say
that
it
is
Gods
fault
that
we
come
short
of
life
?
Can
we
clear
our selves
either
by
pretending
ignorance
as
if
we
knew
not
the
way
?
when
the
Lord
has
shewed
thee
O
man
what
is
good
And
what
do's
the
Lord
by
God
require
of
thee
&c.
Mic.
6.
8.
Or
by
pleading
Impotence
we
could
not
walk
in
it
,
this
cannot
be
,
for
if
it
be
a
way
it
must
be
passable
;
And
though
we
cannot
walk
in
this
way
of
our selves
,
by
our
own
strength
,
yet
by
the
help
of
God
we
may
,
and
God
is
Never
backward
Seasonably
to
give
in
Convenient
help
to
those
who
heartily
desire
it
of
him
.
2ly
.
Is
there
a
way
to
life
?
let
every
one
take
heed
how
they
come
short
of
life
,
had
mans
case
been
desperate
,
and
now
that
he
has
once
fallen
from
life
,
there
were
no
more
possibility
of
his
return
to
it
again
,
then
there
is
for
the
Devils
,
there
being
no
way
left
to
life
for
them
,
it
would
have
been
a
troubling
our selves
to
no
purpose
,
should
we
have
striven
to
get
to
life
.
What
vse
could
there
be
of
any
cares
or
Endeavours
in
such
a
case
?
All
would
have
been
superfluous
.
But
now
that
there
is
a
way
to
life
,
a
way
opened
to
us
by
the
Blood
of
Christ
,
and
we
may
attain
to
life
if
we
do
but
for
our selves
what
we
might
,
and
ought
,
we
are
greatly
concerned
to
look
to
it
,
that
we
come
not
short
of
life
for
all
this
,
through
our
own
unbelief
,
carelesness
and
sloth
.
It
is
sad
to
lose
life
and
to
be
vtterly
and
everlastingly
undone
for
want
of
it
:
But
it
will
be
far
sadder
to
lose
it
,
when
it
has
been
prepared
and
offered
;
a
way
has
been
made
to
it
,
and
the
way
declared
,
and
we
called
into
it
.
Be
the
good
never
so
Valuable
that
we
come
short
of
,
the
Evil
never
so
Intolerable
,
that
we
are
plunged
into
,
yet
if
the
one
could
not
be
by
us
attained
,
the
other
could
not
be
by
us
avoided
,
we
Comfort
our selves
with
this
;
that
how
greivous
soever
our
Sufferings
be
,
yet
it
could
not
be
helped
.
But
as
the
case
is
here
,
if
we
lose
life
,
and
plung
our selves
into
an
endless
Death
,
we
shall
be
vtterly
deprived
even
of
this
Comfort
;
we
can
never
be
able
to
say
,
that
it
could
not
be
helped
,
there
was
no
Remedy
,
it
could
never
be
otherwise
then
it
is
.
No
,
then
we
shall
be
made
to
Remember
,
and
to
Acknowledge
that
it
might
have
been
far
otherwise
,
we
might
have
been
as
full
of
Happiness
,
as
we
are
now
of
Misery
,
had
we
but
taken
the
right
way
,
and
that
we
Missed
the
way
,
was
not
so
much
Ignorance
,
as
Willfulness
,
or
at
the
best
Carelessness
.
This
is
that
which
will
make
Hell-fire
burne
hotter
,
and
its
pains
Torment
more
intolerably
,
when
we
are
made
to
Remember
what
Fair
warnings
we
had
against
it
,
how
we
were
told
that
the
way
we
took
was
the
ready
Road
to
it
,
how
we
were
seriously
invited
,
and
that
frequently
into
another
way
,
which
we
were
assured
would
lead
us
into
a
state
of
as
great
Blessedness
as
we
were
capable
of
.
Doct.
2.
The
Enterance
into
the
way
of
life
is
through
a
Gate
,
a
strait
Gate
.
If
ye
ask
what
Gate
is
this
,
it
is
the
Gate
of
Regeneration
,
for
this
is
the
passage
through
which
we
turne
out
of
the
way
of
destruction
,
into
the
way
of
Salvation
,
while
we
are
in
our
old
nature
,
our
motions
are
Earth-ward
,
and
Hell-ward
,
for
that
way
do
our
Inclinations
lead
us
;
But
when
we
have
attained
a
new
nature
,
a
divine
nature
,
our
bent
is
altered
,
and
by
this
we
are
carried
Heaven-ward
,
and
God-ward
,
our
outward
man
is
kept
within
bounds
by
the
Law
,
and
our
inward
man
is
Enlarged
,
and
Raised
,
carried
towards
those
things
which
are
Spiritual
,
and
Eternal
,
by
the
Spirit
.
Qu.
But
what
is
Regeneration
,
which
is
the
Gate
into
the
way
of
life
?
It
is
such
an
alteration
wrought
in
the
Soul
by
the
powerfull
operation
of
Gods
Spirit
,
whereby
the
Soul
which
was
Dead
in
Trespasses
and
sins
Passes
from
Death
to
Life
1
Joh.
3.
14.
It
comes
to
have
new
Senses
,
new
motions
:
It
comes
to
have
different
apprehensions
from
what
it
had
before
,
Wealth
,
Honour
,
Pleasures
,
it
counted
things
of
Worth
and
use
,
now
it
looks
upon
them
but
as
vanity
and
vexation
,
the
ways
of
Sin
it
looked
upon
as
wayes
of
Credit
,
and
Delight
,
now
it
can
see
nothing
in
them
but
sorrow
and
shame
.
The
Councells
of
God
it
did
despise
,
as
advising
it
to
its
prejudice
,
now
it
esteems
them
as
the
most
advantageous
;
The
anger
of
God
it
slighted
,
as
a
thing
which
onely
Melancholy
Fools
feared
,
now
it
cannot
think
of
it
without
dread
:
Grace
it
looked
upon
as
an
Inglorious
,
useless
thing
,
now
it
Esteems
it
most
Honourable
,
most
Serviceable
.
It
comes
to
have
different
affections
from
what
it
had
before
,
as
its
light
is
Changed
,
so
is
its
liking
,
it
has
new
Objects
for
its
Love
,
Desire
,
Hope
,
Delight
,
for
its
Hatred
,
Fear
,
Anger
,
Greife
.
Other
things
,
other
persons
,
other
occasions
raise
these
from
what
did
before
.
Qu.
But
what
makes
Regeneration
to
be
a
strait
Gate
?
Answer
.
1st
.
It
has
difficulty
in
it
which
cannot
be
Mastered
by
any
power
within
us
,
but
requires
a
power
above
us
.
No
less
power
is
required
to
raise
us
from
the
Death
of
sin
,
to
the
life
of
Faith
,
then
was
exerted
on
Christ
to
raise
him
from
the
Dead
,
Ephe.
1.
19.
20.
In
Regeneration
,
we
are
raised
aboue
our selves
,
and
we
have
not
onely
an
impotency
to
it
,
but
a
reluctancy
against
it
,
we
are
so
far
from
helping
forward
this
work
,
that
we
oppose
and
hinder
it
,
we
cannot
alter
our
own
bent
,
and
Motion
;
if
this
be
done
in
us
,
it
must
be
done
by
one
without
us
,
one
above
us
.
2ly
.
It
has
trouble
in
it
which
we
cannot
beare
up
under
,
without
much
patience
;
here
is
the
Cutting
of
the
foreskin
of
the
flesh
,
which
will
not
be
without
Wounds
and
Blood
;
the
plowing
up
the
fallow
ground
of
the
heart
,
which
cannot
be
done
without
much
rending
and
tearing
;
Bringing
out
a
man
Child
unto
God
,
which
cannot
be
without
the
pangs
of
the
new
birth
;
Here
is
cutting
of
a
Right
Hand
,
plucking
out
a
Right
Eye
,
which
can
never
be
done
without
smart
.
The
trouble
is
occasioned
in
getting
.
1st
.
Seperated
from
lusts
.
2ly
.
Freed
from
Satans
slavery
,
Vse
.
1st
.
For
Examination
;
Let
us
hereby
try
our selves
whether
we
be
in
the
way
to
life
or
no
,
men
generally
presume
they
are
,
and
do
not
take
it
well
at
the
Hands
of
any
to
Question
whether
they
be
or
no.
To
be
sure
it
is
the
Concernment
of
all
to
look
to
it
that
they
indeed
be
;
But
may
we
not
be
allowed
to
ask
those
who
conceit
they
are
got
into
the
way
of
life
,
how
came
they
there
?
What
Gate
passed
they
in
at
to
that
way
?
Was
it
a
wide
Gate
or
a
strait
one
?
We
are
told
by
Christ
that
the
Gate
which
brings
into
the
way
of
life
is
a
strait
Gate
,
and
sure
through
such
a
Gate
we
cannot
get
we
do
not
know
how
.
It
is
very
suspicious
we
are
not
yet
in
the
way
,
if
we
know
nothing
at
all
of
the
straitness
of
the
Gate
.
If
we
have
not
found
Difficulty
and
Trouble
in
Getting
through
it
;
Here
it
is
that
the
Devil
vtterly
loses
his
interest
in
us
,
if
he
let
us
now
go
we
are
gone
for
ever
,
and
will
he
be
contented
quietly
to
part
with
his
prey
?
Here
the
strong
man
Armed
is
Dispossest
of
his
House
,
Luke
.
11.
21
22.
And
can
ye
think
he
will
come
out
of
his
possessions
without
Tearing
?
Can
there
be
such
a
great
tug
betwixt
Gods
Spirit
,
and
Satan
,
whether
should
have
possession
of
the
Soul
,
and
the
Soul
know
nothing
of
this
all
the
while
?
Vse
.
2.
For
Exhortation
;
Let
us
strive
to
Enter
in
at
this
Gate
,
what
though
it
be
a
strait
Gate
,
not
to
be
passed
through
without
difficulty
and
Trouble
,
it
immediately
brings
into
the
way
of
life
;
And
whoever
are
got
in
at
this
Gate
,
they
are
sure
of
life
,
out
of
danger
of
Death
,
I
do
not
say
that
they
have
attained
this
Assurance
,
so
that
they
are
delivered
from
all
Feares
of
finally
miscarrying
forthwith
,
after
they
be
Regenerate
,
but
this
I
say
,
they
are
in
a
sure
state
,
whether
they
think
themselves
sure
or
they
do
not
.
Now
that
they
are
entred
in
at
the
Gate
,
brought
unto
the
life
of
Christ
;
Their
Salvation
is
undertaken
by
Christ
himself
,
Who
will
finish
that
good
work
which
he
has
already
begun
,
Phil.
1.
6.
That
God
who
has
brought
us
in
at
the
Gate
,
will
bring
us
on
in
the
way
,
till
he
has
brought
us
to
the
End
of
our
Hope
,
the
Salvation
of
our
Souls
.
Again
.
If
we
be
got
in
at
the
Gate
,
we
have
reason
to
bless
God
for
it
,
both
Considering
the
great
difficulty
of
this
;
the
main
difficulty
of
the
work
of
mans
Salvation
lies
in
the
getting
through
the
strait
Gate
,
and
also
Considering
the
great
advantages
by
this
,
we
are
not
onely
put
in
a
possibility
or
probability
of
Salvation
but
even
in
a
certainty
of
it
.
That
work
is
begun
which
God
has
undertaken
to
finish
,
in
spite
of
all
opposition
that
shall
be
made
either
by
lust
within
,
or
Satan
and
the
world
without
.
Vse
.
3.
For
Consolation
,
who
ever
have
got
so
far
as
to
get
beyond
the
strait
Gate
,
they
are
in
the
way
of
life
,
and
need
not
fear
but
they
shall
arrive
at
the
End
of
this
way
,
life
it self
;
The
greatest
difficulty
is
over
,
what
is
behind
is
easy
in
Comparison
.
This
little
which
God
has
done
already
in
bringing
through
the
Gate
,
and
advancing
to
life
,
is
but
an
earnest
of
what
God
will
further
do
.
Doct.
3.
The
way
of
life
is
a
narrow
way
.
To
keep
in
it
there
is
Required
.
1st
.
Care
that
we
Observe
our
way
,
those
who
have
but
a
narrow
way
to
go
in
,
may
soon
Step
aside
if
they
take
not
great
heed
to
themselves
.
2ly
.
Jndustry
,
that
we
take
pains
with
our selves
to
set
our
steps
right
,
otherwise
we
shall
either
sit
down
in
the
way
,
or
turn
out
of
the
way
for
sloth
.
3ly
.
Patience
,
That
we
bear
the
Trouble
which
will
be
Necessarily
occasioned
to
us
,
by
our
Continuall
care
and
Industry
to
know
and
keep
the
way
.
There
will
be
more
need
of
Patience
,
upon
severall
accounts
.
1st
.
By
reason
of
the
prevailency
of
corruption
,
which
makes
the
flesh
so
vnruly
that
it
will
not
be
kept
in
the
way
.
It
will
be
both
Troublesome
to
Curb
these
lusts
,
and
Troublesome
to
gratify
them
;
by
resisting
them
we
Trouble
the
flesh
,
by
Complying
with
them
we
Trouble
the
Spirit
,
and
the
Conscience
.
2ly
.
By
Impetuousness
of
Temptations
,
from
the
World
,
and
Satan
,
wherby
we
are
Vehemently
sollicited
to
do
something
which
we
cannot
do
with
freedome
of
Spirit
,
it
suiting
not
the
inward
frame
which
God
has
set
our
Souls
in
,
or
we
dare
not
do
,
for
fear
of
provoking
God
,
and
violating
our
own
Conscience
.
3ly
.
By
pressure
of
afflictions
,
which
the
Lord
do's
variously
Exercise
his
People
with
in
this
way
,
for
the
Mortifying
their
lusts
,
the
practising
of
their
graces
,
that
they
may
live
in
a
sense
of
their
own
Sinfulness
,
weakness
,
Apprehensive
of
the
Worlds
scorn
,
and
Malice
,
raised
by
Faith
to
Expect
Comfort
,
and
Help
from
God
,
in
a
time
of
need
,
maugre
the
World
and
Hell
.
4ly
.
By
the
discomforts
of
desertion
,
when
we
are
left
wholy
in
the
dark
,
without
any
comfort
,
Feeling
nothing
but
Corruption
stirring
in
us
,
not
one
sprout
of
Grace
to
be
Discerned
:
The
Soule
much
in
doubt
whether
ever
these
dry
bones
shall
live
again
.
Vse
.
1st
.
They
know
not
the
way
to
life
who
think
to
get
to
Heaven
with
ease
,
our
Saviour
tells
us
it
s
a
Narrow
way
,
and
we
may
assure
our selves
so
we
shall
find
it
,
and
therefore
we
had
need
to
be
well
provided
with
Faith
,
and
patience
to
carry
us
through
it
.
2ly
.
Those
who
doubt
whether
they
be
in
the
way
of
life
,
because
they
meet
with
a
deal
of
Trouble
,
and
Perplexety
in
it
,
they
discourage
themselves
from
that
which
they
have
reason
to
take
the
greatest
Encouragement
from
;
When
we
are
told
before
hand
that
the
way
of
life
is
a
Narrow
way
,
a
Rough
way
,
if
we
found
the
way
we
were
in
to
be
Broad
,
and
plain
,
we
had
then
Reason
to
Suspect
that
we
had
missed
our
way
,
for
Christ
did
not
so
discribe
the
way
of
life
to
us
.
But
when
we
find
our
way
narrow
and
Rough
,
a
way
wherein
we
meet
with
many
Sorrows
,
many
Feares
,
much
Weariness
,
we
have
reason
to
say
with
our selves
,
sure
this
is
the
very
way
which
Christ
told
us
of
.
3ly
.
Those
who
find
little
Narrowness
in
the
way
they
are
in
,
have
great
reason
to
question
whether
they
be
in
the
way
to
life
or
no.
None
who
have
travelled
in
that
way
did
ever
tell
us
that
it
was
such
a
soft
,
and
easy
way
,
but
rather
it
is
such
a
way
as
the
Jsraelites
walked
in
,
through
the
Wilderness
,
where
they
were
Exposed
to
many
dangers
from
Serpents
,
Wild
Beasts
,
Enemies
,
where
they
were
pinched
with
,
many
necessities
,
want
of
Drink
,
Meat
for
themselves
and
theirs
,
Exercised
with
many
greivances
,
weary
Travellings
,
Toilsome
Fightings
Tedious
Distempers
.
4ly
.
Let
none
think
it
Foolish
to
keep
this
way
,
because
it
is
a
Narrow
Troublesome
way
it
is
a
dark
Melancholy
way
,
when
the
worst
that
can
be
,
has
been
said
against
it
,
it
s
still
the
way
of
life
.
No
getting
to
life
but
this
way
,
no
losing
life
while
we
keep
in
this
way
.
Better
be
in
this
Narrow
way
to
life
,
then
in
the
Broad
way
to
Destruction
.
Doct.
4.
Few
find
the
Gate
to
this
way
.
Few
see
the
Necessity
of
passing
through
Regeneration
,
for
the
getting
to
Heaven
,
though
this
be
the
main
Subject
of
Christs
Doctrine
,
the
main
thing
insisted
on
by
the
Apostles
in
their
Preaching
and
writing
.
The
most
dream
of
getting
saved
by
their
own
Observances
of
the
law
,
by
their
civility
,
morality
,
Religion
;
But
they
are
not
come
to
see
,
find
,
and
feel
,
that
they
are
void
of
the
true
life
,
that
there
is
no
reall
love
in
them
to
God
,
their
brethren
,
themselves
,
that
if
they
die
in
this
Condition
,
how
specious
soever
their
outsides
be
,
they
must
of
necessity
perish
.
Few
come
to
know
.
1st
.
That
they
need
Regeneration
.
2ly
.
That
if
ever
they
be
Regenerate
God
must
Regenerate
them
.
The
reason
of
their
not
finding
.
1st
.
Is
the
great
Spiritual
Blindness
men
are
under
.
2ly
.
The
strong
delusions
of
Satan
which
men
are
deceiued
by
.
3ly
.
The
Varieties
of
cares
and
Pleasures
which
men
are
taken
up
with
,
and
so
diverted
from
Inquiring
into
their
present
state
.
Vse
.
No
wonder
that
most
go
Confidently
out
of
the
World
,
though
they
have
all
their
life
long
walked
in
the
broad
way
of
Destruction
,
Alass
they
never
so
much
as
came
to
see
,
that
there
was
a
strait
Gate
to
be
passed
through
before
they
get
to
Heaven
.
2ly
.
If
we
be
brought
to
see
that
we
are
without
Regeneration
,
and
there
is
great
need
we
get
Regenerated
,
we
are
brought
to
that
which
the
most
come
short
of
,
for
few
find
the
Gate
.
Yet
we
must
take
heed
of
Resting
here
,
for
though
we
find
the
Gate
,
unless
we
enter
in
at
it
,
we
are
like
to
be
excluded
Heaven
.
It
is
not
finding
our selves
to
need
Regeneration
,
but
getting
to
be
Regenerated
,
that
will
save
us
.
Tit.
3.
5.
1.
Pet.
3.
21.
Obj.
But
have
we
power
to
Enter
in
at
this
Gate
,
and
to
keep
in
this
way
?
If
〈…〉
power
what
is
become
of
the
grace
of
God
,
and
its
Effecacy
in
all
Spirituall
motions
?
〈…〉
in
our
power
,
how
will
it
be
our
Sin
not
to
〈◊〉
that
which
is
not
in
our
power
to
do
,
or
our
〈◊〉
to
do
more
then
we
can
?
Ans.
By
our
own
strength
we
are
not
able
to
Enter
in
at
the
Gate
,
nor
to
keep
in
the
way
,
for
both
Regeneration
,
and
a
Holy
Life
are
from
the
Grace
of
God
,
every
new
born
Christian
may
say
with
St.
Paul
by
the
Grace
of
God
I
am
what
I
am
1.
Cor.
15.
10.
Whoever
are
saved
from
their
Corruptions
,
are
saved
by
Faith
,
and
this
men
have
not
of
themselves
,
but
from
Gods
grace
Ephe.
2.
8.
For
by
grace
are
ye
saved
through
Faith
&c.
Whoever
deny
ungodliness
and
Worldly
lusts
,
They
do
it
by
the
Teachings
of
grace
,
Tit.
2.
12.
And
were
there
no
strength
to
enable
us
through
Christ
to
do
these
things
,
which
we
are
not
able
to
do
of
our selves
,
it
would
be
no
Sin
in
us
to
omit
them
.
Now
this
being
premised
,
we
say
its
true
,
we
cannot
Regenerate
our selves
.
that
any
are
born
of
God
is
no
more
to
be
Imputed
unto
their
own
will
,
then
to
the
will
of
any
other
man
whatsoever
he
be
,
John
.
1.
13.
Neither
being
Regenerate
can
we
of
our selves
live
according
to
the
grace
Received
,
we
can
do
nothing
further
then
we
have
Christ
strengthening
us
Phil.
4.
13.
But
though
we
cannot
Regenerate
our selves
,
yet
we
may
do
that
without
which
God
will
not
Regenerate
us
,
we
may
use
meanes
of
grace
,
Read
good
Books
,
hear
good
Sermons
,
Meditate
on
what
we
Read
or
hear
,
Endeavour
to
pray
to
God
for
his
Grace
,
do
every
thing
which
we
are
convinced
to
be
our
duty
as
well
as
we
can
;
We
may
omit
something
which
if
we
do
not
omit
,
God
will
not
Regenerate
us
;
we
need
not
unless
we
will
,
dispise
the
Means
of
grace
,
we
need
not
unless
we
will
,
affront
Conscience
,
we
need
not
deride
the
Instructions
and
reproofs
of
Ministers
and
others
,
we
need
not
abuse
common
Grace
Received
,
we
need
not
refuse
Common
Grace
offered
,
we
need
not
turn
from
the
light
of
the
Spirit
,
nor
Quench
the
motions
of
the
Spirit
:
the
Swearer
need
not
Swear
unless
he
will
,
nor
the
Reviler
Revile
unless
he
will
,
Nor
the
Drunkard
drink
himself
Drunk
&c.
For
all
grant
,
that
man
as
weak
as
he
hath
made
himself
,
hath
still
an
absolute
Command
over
his
outward
Members
;
And
we
find
that
the
presence
of
a
man
of
Wisdome
,
piety
,
and
gravity
,
or
the
fear
of
some
Temporall
Punishment
,
so
long
as
they
continue
,
are
sufficient
to
restrain
from
these
Extravaganci's
even
such
as
are
extreamly
bent
on
them
;
And
why
should
not
the
awe
of
God
and
fear
of
Hell
have
as
powerful
influences
upon
men
as
to
the
Civilizing
them
,
and
keeping
them
from
downright
profaneness
,
and
Immoralliti's
,
and
though
we
cannot
of
our selves
lead
a
holy
Life
,
so
as
to
Avoyd
all
Scandalous
Sins
,
and
to
discharge
the
main
dutys
which
are
incumbent
on
us
,
yet
we
may
do
as
I
have
here
mentioned
and
that
.
1st
.
Through
the
grace
Received
,
which
will
be
more
or
less
operative
,
as
we
more
or
less
Exite
it
,
and
comply
with
it
:
and
as
it
is
our
duty
to
stir
up
the
gift
and
Grace
of
God
in
us
,
2.
Tim.
1.
6.
So
it
is
in
our
power
;
as
we
see
its
an
easy
thing
for
any
to
make
of
a
little
spark
,
a
great
flame
by
adding
fewell
to
it
,
and
blowing
it
.
2ly
.
Through
grace
offered
,
for
God
is
ready
to
give
more
grace
unto
those
who
make
a
good
use
of
the
grace
which
they
have
already
Received
,
according
to
that
promiss
to
him
that
hath
shall
be
given
&c.
Mat.
26.
29.
To
conclude
men
generally
must
needs
be
making
great
hast
to
Distruction
,
Considering
with
what
eagarness
they
go
on
in
the
way
they
are
in
,
and
that
way
cannot
be
the
way
of
Life
,
for
they
never
passed
through
the
strait
Gate
,
nay
they
are
so
far
from
having
done
this
,
that
they
have
not
so
much
as
found
it
.
O
that
men
were
brought
to
this
!
to
say
few
find
the
way
of
Life
;
and
to
fear
that
there
is
danger
they
may
not
be
of
those
few
,
when
as
yet
they
are
little
Troubled
with
their
Condition
.
Mat.
7.
21.
Not
every
one
that
saith
unto
me
Lord
,
Lord
,
shall
Enter
into
the
Kingdom
of
Heaven
;
But
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
CHrist
having
shewed
the
difficulty
of
Salvation
,
telling
us
that
it
is
not
attained
unto
,
but
by
entering
in
at
the
Strait
Gate
,
Walking
in
the
narrow
Way
;
And
minded
us
of
the
danger
of
being
deluded
by
false
Prophets
,
so
far
as
by
them
to
be
perswaded
that
Salvation
may
be
had
upon
far
easier
Termes
;
He
here
proceeds
to
informe
us
plainly
what
is
absolutely
necessary
to
be
done
by
us
as
ever
we
desire
or
hope
to
be
saved
.
There
is
no
less
then
a
Kingdome
to
be
enter'd
into
,
yea
such
a
Kingdome
as
for
Peace
and
plenty
Security
and
Righteousness
,
Joy
,
Glory
,
and
stability
,
is
not
to
be
parallel'd
on
Earth
,
it
s
A
Kingdome
of
Heaven
,
Now
if
any
think
to
Enter
into
this
Kingdome
by
a
Complementall
profession
,
be
this
profession
never
so
specious
,
they
will
find
themselves
grosly
mistaken
,
for
no
less
then
an
Vniversall
complyance
with
Gods
will
,
is
required
and
Expected
to
fit
for
this
.
In
the
Words
we
have
.
1st
.
A
suppossition
of
a
blessed
state
,
which
is
not
only
to
be
veiwed
at
a
distance
,
but
Enter'd
into
;
The
height
of
Earthly
happiness
is
a
Kingdome
,
in
which
their
are
delights
to
gratify
the
most
Voluptuous
,
Riches
to
satiate
the
most
Covetous
,
honours
to
content
the
most
ambitions
,
but
here
is
a
Better
,
Higher
,
surer
Kingdome
then
any
is
to
be
found
in
this
vain
vncertaine
miserable
World
,
a
Kingdome
of
Heaven
.
2ly
.
An
opposition
of
a
dangerous
mistake
which
do's
too
commonly
prevail
;
men
oft
fancy
that
this
Kingdome
may
be
well
Enough
enter'd
into
by
a
formall
professing
themselves
to
be
the
Servants
of
God
,
wheras
in
very
deed
,
though
men
profess
this
never
so
much
,
again
and
again
,
both
before
God
and
man
,
if
there
be
nothing
else
done
by
them
they
shall
in
no
wise
Enter
into
this
Kingdome
.
3ly
.
A
position
of
those
termes
which
are
Necessarily
required
from
those
who
shall
be
admitted
to
Enter
,
those
who
do
the
will
of
their
Heavenly
Father
may
enter
into
this
Kingdome
,
but
none
else
can
.
Doct.
There
is
a
Kingdome
of
Heaven
to
be
Enterd
into
.
There
is
a
double
Kingdome
of
Heaven
.
1st
.
A
Kingdome
of
Heaven
on
Earth
,
which
is
a
state
of
Righteousness
with
inward
peace
and
Joy
,
Rom.
14.
17.
The
Kingdome
of
God
is
not
Meat
and
Drink
,
but
Righteousness
and
peace
and
Joy
&c.
2ly
.
A
Kingdome
of
Heaven
in
Heaven
,
which
is
a
state
of
happiness
where
the
Righteousness
Peace
and
Joy
are
consumated
Luke
.
13.
29.
Men
from
all
Quarters
shall
sit
down
in
this
Kingdome
of
God
.
Both
these
Kingdomes
may
be
Enter'd
into
,
that
of
Grace
may
2.
Pet.
1.
11.
By
giving
diligence
to
make
the
calling
sure
,
an
enterance
is
Administerd
abundantly
into
this
,
That
of
Glory
may
,
Christ
will
say
at
the
Last
day
unto
those
who
are
fitted
for
it
,
Enter
into
the
Kingdome
prepared
for
you
Mat.
25.
34.
It
matters
not
whether
of
these
Kingdomes
we
here
understand
,
for
these
two
so
far
as
the
Soul
is
concern'd
in
them
,
differ
only
in
degrees
;
there
are
the
same
Ingredients
in
both
,
the
same
Righteousness
,
the
same
Peace
,
the
same
Joy
,
only
here
they
are
in
Obscurity
,
there
they
are
in
Glory
;
Here
they
are
little
,
not
fully
grown
,
There
they
are
great
,
arrived
to
their
Compleat
stature
;
Here
they
are
mix'd
,
Righteousness
with
Corruption
,
Peace
with
trouble
,
Joy
with
Heaviness
,
There
they
are
altogether
pure
,
And
he
who
has
enter'd
into
the
one
,
is
sure
to
Enter
into
the
other
.
Que.
But
why
is
this
state
of
Righteousness
with
the
Peace
and
Joy
attending
it
Called
a
Kingdome
?
Ans.
The
reason
is
not
so
much
taken
from
the
resemblance
it
has
to
a
worldly
Kingdome
,
as
if
it
were
the
designe
of
the
Holy
Ghost
to
allure
unto
a
love
of
this
,
such
as
are
hugely
taken
with
the
Riches
and
Glory
of
Kingdomes
here
below
;
For
indeed
those
who
are
admiring
and
prizing
those
Vanities
which
make
up
the
Deceitfull
happiness
of
Earthly
Kingdomes
,
can
never
understand
much
less
prize
and
Love
that
Blessed
state
whose
Chief
Happiness
Consists
in
Holiness
and
the
consequence
of
it
,
call
it
by
what
name
you
please
.
As
from
its
having
in
it self
the
Reallity
of
a
Kingdome
for
.
1st
.
God
is
here
in
his
Kingdome
,
all
the
Faculties
of
a
mans
Soul
,
and
all
the
Members
of
his
Body
being
brought
into
subjection
unto
God
,
and
all
the
Rebell
lusts
being
subdu'd
and
Destroy'd
;
So
that
now
God's
will
is
done
in
and
by
the
man
,
as
it
is
in
and
by
the
Holy
and
Blessed
Angels
.
2ly
.
Man
is
here
in
his
Kingdome
,
he
has
got
now
from
under
the
lash
of
Conscience
,
which
〈◊〉
no
more
Condemn
him
,
from
under
the
power
of
lusts
,
which
no
more
Tyrannize
over
〈…〉
above
the
Temptations
of
the
World
,
which
〈…〉
R●ach
him
not
,
above
the
Suggestions
of
〈…〉
which
now
no
more
instigate
him
.
〈…〉
is
this
called
the
Kingdome
of
Heaven
.
〈…〉
God
dos
here
in
a
very
gracious
and
〈◊〉
manner
manifest
himself
,
and
as
the
Court
is
there
where
the
King
is
,
be
it
where
it
will
,
so
Heaven
is
where
ever
God
is
.
But
are
you
sure
that
Heaven
may
be
Enter'd
into
.
Yes
,
for
otherwise
,
1st
.
All
the
promises
of
God
would
be
deceitfull
,
yea
God
by
them
would
deceive
those
whom
he
is
most
obliged
to
deal
faithfully
with
,
because
they
do
Confidently
Relie
on
his
Truth
and
goodness
,
what
God
do's
in
plain
termes
speak
out
St.
Luke
12.
32.
It
is
your
Fathers
pleasure
to
give
you
the
Kingdome
,
that
he
in
most
of
his
promises
hints
at
,
when
he
uses
other
Termes
.
The
Gospel
is
made
up
of
promises
chiefly
,
for
what
ever
is
required
of
us
as
duty
,
that
is
required
of
us
by
the
Law
,
now
we
are
told
what
the
main
Subject
of
the
Gospel
is
,
it
s
the
Kingdome
of
God
,
therfore
the
Gospel
has
its
Denomination
from
hence
,
Mark
1.
14.
The
Gospel
of
the
Kingdome
of
God
,
This
was
the
chief
thing
which
Christ
preached
before
his
Death
,
Mat.
4.
17.
He
had
told
them
there
was
A
Kingdome
of
God
to
be
got
,
it
was
not
far
off
but
at
Hand
,
this
he
Chiefly
Inculcated
after
his
Resurrection
,
Act.
1.
3.
Speaking
of
the
things
pertaining
to
the
Kingdome
of
God
.
2ly
.
Many
of
the
Commands
of
God
Would
be
Idle
,
when
God
bids
us
Seek
first
the
Kingdome
of
God
and
its
Righteousness
,
it
would
be
all
one
as
if
he
should
say
,
be
sure
you
seek
that
in
the
first
place
which
when
ye
have
sought
never
so
long
ye
are
sure
never
to
find
,
for
there
is
no
such
state
of
Happiness
to
be
attained
.
When
we
are
bid
to
Seek
the
Lord
and
his
strength
,
seek
his
Face
for
ever
more
,
Psal.
105.
4.
Which
is
al
lone
as
if
we
were
bid
to
seek
his
Kingdome
,
for
what
is
it
else
for
him
to
Lord
it
over
us
so
as
to
Rule
us
,
to
put
forth
his
strength
upon
us
so
as
to
subdue
our
lusts
mightily
,
to
manifest
his
Face
and
presence
in
us
so
as
to
Enlighten
,
Enliven
,
Counsel
,
Comfort
us
:
when
he
bids
us
thus
do
,
he
would
bid
us
take
pains
to
no
purpose
,
for
such
an
attainment
is
never
to
be
Expected
.
3ly
.
The
secret
Encouragments
which
Gods
People
have
given
in
to
them
would
be
all
Groundless
and
Delusory
.
There
are
none
of
Gods
People
but
he
dos
inwardly
speak
unto
their
heart
Seek
ye
my
Face
,
labour
to
come
unto
a
vision
of
God
,
unto
an
intimate
Communion
with
him
,
so
as
to
see
him
as
he
is
,
1.
John
.
3.
2.
To
speak
with
him
Face
to
Face
;
And
by
this
inward
invitation
and
Encouragement
,
their
hearts
are
drawn
out
and
Engaged
thus
to
seek
Gods
Face
,
thus
they
resolve
,
their
heart
saith
thy
Face
Lord
will
we
seek
,
Psal.
27.
8.
Now
shall
this
their
faith
be
in
vain
?
Shall
God
say
unto
the
seed
of
Jacob
seek
ye
me
in
vain
?
Isai
.
45.
19.
4ly
.
The
industrious
Endeavours
of
Gods
people
would
be
all
lost
.
Do
not
they
take
a
great
deal
of
pains
with
themselves
,
Exercise
a
great
deal
of
patience
,
and
all
this
that
they
may
attain
the
Glory
and
Honour
and
immortality
of
this
Kingdome
Rom.
2.
7.
And
must
they
lose
all
there
Labour
,
is
there
no
remedy
but
they
must
still
be
slaves
to
their
own
lusts
,
carried
which
way
the
Temptations
of
the
Devil
and
the
World
drives
them
,
is
there
no
hopes
of
attaining
the
purity
and
liberty
of
this
Blessed
and
Glorious
Kingdome
;
Must
all
their
Fervent
prayers
,
their
stedfast
Resolutions
,
their
unwearied
Labours
,
their
frequent
selfdenyalls
,
in
studying
their
states
,
purifying
their
hearts
and
reforming
their
Lives
,
all
come
to
nothing
?
When
they
have
made
it
their
great
Business
for
a
long
time
to
get
into
the
Kingdome
of
Heaven
,
must
they
still
be
kept
under
the
power
of
Satan
;
And
shall
he
be
of
more
might
to
Enslave
them
then
God
to
save
them
?
And
what
are
those
who
are
Stiled
the
only
Sons
of
Wisdome
,
in
very
deed
such
Fools
as
to
lay
out
their
time
and
strength
in
pursuance
of
a
designe
which
is
altogether
unfeasible
,
5ly
.
The
greivous
sufferings
of
Gods
People
would
be
all
in
vain
;
What
makes
them
so
willingly
and
chearfully
to
expose
themselves
to
the
hatred
and
contempt
of
the
World
and
Satan
,
to
meet
and
Embrace
hard
censures
,
bitter
Reproaches
,
Terible
Threats
,
cruell
usages
,
why
do
they
Chuse
rather
to
suffer
Affliction
with
Gods
People
then
to
Enjoy
all
the
pleasures
of
Sin
,
Why
do
they
not
rather
shun
sufferings
then
run
into
them
,
but
that
they
know
and
Beleive
and
consider
that
if
they
Suffer
with
Christ
they
shall
Reign
with
him
,
2.
Tim.
2.
12.
And
that
as
he
by
Enduring
the
Cross
,
and
dispising
the
shame
,
sate
down
at
the
Right
Hand
of
God
,
Heb.
12.
2.
So
shall
they
if
they
Be
faithfull
unto
Death
,
be
sure
to
have
the
Crown
of
Life
&c.
Rev.
2.
10.
If
they
overcome
as
Christ
did
,
Christ
will
give
unto
them
●he
power
he
Received
from
his
Father
to
Rule
the
Nations
with
a
Rod
of
Iron
&c.
Rev.
2.
26.
27.
And
to
the
trouble
they
meet
with
in
these
sufferings
,
they
oppose
the
Joy
of
the
Kingdome
,
to
the
shame
they
meet
with
,
they
oppose
the
Glory
of
the
Kingdome
,
Rom.
8.
18.
I
reckon
that
the
suffering
of
this
present
time
&c.
2.
Cor.
4.
17.
For
our
light
Afflictions
&c.
To
the
losses
they
undergo
here
,
they
oppose
the
Riches
of
the
Kingdome
Heb.
10.
34.
They
took
Joyfully
the
spoiling
of
their
goods
knowing
in
them selves
that
they
had
in
Heaven
a
better
and
an
indureing
Substance
.
But
may
this
Kingdome
of
Heaven
be
Entr'd
into
in
this
life
.
Yes
,
why
not
,
is
it
not
possible
that
Victory
may
be
gotton
over
lusts
,
that
they
shall
little
Molest
us
:
and
though
we
be
in
the
midst
of
Temptations
yet
they
shall
not
greatly
either
greive
or
hurt
us
;
may
not
we
be
Beautified
and
Satisfied
with
grace
,
so
that
we
shall
desire
little
of
the
pleasures
and
Riches
and
Honours
of
the
World
?
May
not
we
have
peace
of
Conscience
having
no
guilt
lying
upon
them
,
Peace
of
heart
being
nor
disquieted
with
any
Inordinate
desire
,
or
terified
with
any
vain
fear
,
the
peace
of
God
guarding
them
within
;
Phi.
4.
7.
We
being
kept
in
perfect
peace
by
God
Isa.
26.
3.
Others
have
Enter'd
into
this
Kingdome
during
this
Iife
,
why
may
not
we
?
pray
who
were
they
who
were
come
to
Mount
Sion
Heb.
12.
22.
23.
24.
Were
they
not
some
among
the
Hebrews
who
were
yet
alive
when
the
Author
writ
to
them
?
How
could
St.
Paul
bear
up
so
Magnanimously
as
he
did
,
so
as
to
dispise
all
the
Smiles
and
Frowns
of
the
World
,
how
could
he
have
so
much
love
to
others
,
to
have
so
great
desire
to
see
them
do
well
as
to
Travel
so
many
Miles
,
to
expose
himself
to
so
many
Hard-ships
and
Sufferings
for
their
sakes
,
how
could
he
be
so
wholy
unconcerned
about
his
Body
and
all
its
Comforts
in
this
life
,
unless
he
had
an
inward
feeling
of
that
Kingdome
of
God
,
which
is
not
in
word
but
in
Power
1.
Cor.
4.
20.
Vnless
he
felt
the
great
Comforts
of
this
Kingdome
?
But
what
is
the
entrance
into
this
Kingdome
?
It
is
Regeneration
;
for
as
soon
as
ever
we
come
to
be
Born
again
,
to
have
a
new
life
put
in
us
which
naturally
carries
us
Heaven
ward
,
and
makes
us
disgust
vanity
,
and
to
be
ashamed
of
folly
,
and
to
loth
all
Impurity
,
Iniquity
and
Hypocrisy
,
then
do's
Christ
dwell
and
Rule
in
us
in
some
measure
,
he
is
in
some
sense
King
over
us
,
and
we
are
made
Kings
with
him
.
But
as
it
is
in
the
World
oft
times
after
a
King
is
Crown'd
and
own'd
,
he
is
hindred
in
the
exercise
of
his
regal
Authority
by
the
prevailing
power
of
some
Rebels
,
so
that
he
is
as
it
were
King
and
no
King
,
he
has
a
Just
Title
to
be
King
,
but
he
cannot
Exercise
his
Kingly
Iurisdiction
untill
he
have
subdued
the
Rebels
,
so
it
is
after
Regeneration
,
lust
gets
up
,
and
Christ
withdraws
as
driven
away
,
and
till
Christ
return
with
power
to
subdue
these
lusts
,
there
is
little
of
the
Kingdome
of
God
appears
,
little
Righteousness
,
little
Peace
,
nothing
almost
but
Corruption
and
confusion
.
So
that
this
state
of
Restitution
wherin
we
Receive
a
Kingdome
which
cannot
be
Moved
,
Heb.
12.
28.
Is
that
which
do's
principally
go
under
the
name
of
God's
Kingdom
,
and
when
we
arrive
at
this
;
then
we
Enter
into
the
Kingdome
of
Heaven
.
Thus
the
Jewes
enter'd
into
Canaan
when
they
came
out
of
Egypt
,
but
because
they
were
cast
out
of
it
again
,
that
was
not
the
great
Enterance
,
but
that
when
they
Enter'd
again
after
they
had
been
〈…〉
into
Babylon
and
scatter'd
into
severall
parts
of
〈◊〉
World
,
for
after
their
return
from
Babylon
they
continued
in
the
Land
so
long
as
the
Jewish
state
was
to
continue
Jer.
16.
14.
15.
Vse
.
1st
.
Are
we
got
into
this
Kingdome
?
It
may
be
got
into
,
others
have
got
into
it
during
this
life
.
It
s
worth
our
while
to
Enquire
,
where
are
we
?
In
it
,
or
out
of
it
,
How
canst
thou
say
thou
art
in
it
,
how
got
thou
into
it
,
knowest
thou
how
?
What
didst
thou
do
,
what
didst
thou
suffer
to
get
in
?
Can
people
dream
themselves
into
Kingdomes
while
they
are
sleeping
,
will
Kingdomes
drop
into
their
Mouthes
while
they
are
Gaping
,
can
lust
be
Mortifyed
,
and
the
Soul
quickened
,
and
peace
Established
in
the
heart
,
and
Holiness
in
the
life
,
and
the
man
can
give
no
account
how
all
this
came
about
?
What
signes
is
there
of
thy
being
in
this
Kingdome
,
Art
thou
freed
from
the
Commanding
power
of
lusts
so
as
not
to
obey
them
?
Do's
Christ
no
sooner
speak
in
thee
,
but
he
is
heard
and
Observed
and
Obeyed
,
is
there
so
much
order
and
Righteousness
and
peace
in
thy
heart
and
Life
,
as
may
make
it
appear
thou
art
under
the
Governance
of
so
Wise
and
Righteous
and
potent
a
Prince
,
as
the
great
God
of
Heaven
is
?
2ly
.
Are
we
in
the
way
to
it
?
Are
we
in
the
way
to
that
lower
Kingdome
which
is
Immediately
Enter'd
upon
in
Regeneration
?
where
Christ
keeps
the
Throne
in
the
heart
,
and
the
will
is
for
God
,
though
lust
domineer
in
the
Members
.
1.
Do
we
Conscienciously
set
our selves
to
do
what
ever
is
manifested
to
be
our
duty
,
and
to
leave
undone
what
ever
we
are
Convinced
to
be
Contrary
hereunto
?
2.
Are
we
carefull
to
make
vse
of
those
means
,
whereby
we
may
be
convinced
of
the
Worlds
Vanity
,
Sins
Folly
,
the
Souls
poverty
&c.
And
wherby
we
may
be
kept
under
those
Convictions
,
untill
we
be
brought
unto
saving
Conversion
,
and
to
new
Creatures
?
Are
we
in
the
way
to
that
higher
Kingdome
,
which
is
not
enter'd
into
untill
Restitution
after
desertion
?
What
greif
is
it
unto
our
Souls
that
we
should
be
so
much
under
the
power
of
our
lusts
?
Do
we
hereupon
cry
out
O
wretched
man
that
I
am
&c.
Rom.
7.
23.
24.
What
fears
do
we
ly
under
that
God
should
never
deliver
us
out
of
this
Miserable
Condition
?
What
complaints
do
we
make
that
we
are
so
far
left
to
our selves
Isa.
40.
27.
My
way
is
hid
from
the
Lord
,
and
my
Judgment
is
passed
over
from
my
God
Isa.
49.
14.
The
Lord
hath
forsaken
me
and
my
Lord
hath
forgotten
me
,
what
Earnest
Importunitys
are
there
stirring
in
us
that
the
Lord
would
help
us
here
?
Psal.
77
7.
8.
9.
Will
the
Lord
Ca●●
of
off
Ever
&c.
What
Resolutions
do
we
take
up
to
wait
patiently
on
the
Lord
till
he
have
Mercy
on
us
?
Psal.
27.
14.
Wait
on
the
Lord
be
of
good
Courage
&c
Psal.
130.
5.
6.
I
wait
for
the
Lord
my
Soul
doth
wait
&c.
How
do
we
Reason
our selves
unto
this
?
Lam.
3.
26.
27.
It
s
good
that
a
man
should
both
hope
and
quietly
wait
&c.
Can
we
content
ourselves
to
heare
that
there
is
a
Kingdome
,
an
Heavenly
Kingdome
to
be
Enter'd
into
,
and
we
in
the
mean
while
know
not
that
we
are
either
in
it
,
or
in
the
way
to
it
?
3ly
.
What
hopes
have
we
of
it
?
Indeed
there
are
very
few
that
are
out
of
the
Kingdome
,
and
out
of
the
way
to
it
,
but
they
have
great
and
fair
hopes
of
it
.
It
is
the
Devils
policy
to
muzzle
People
in
hopes
of
Heaven
,
when
in
the
way
they
are
in
,
they
are
never
like
to
arrive
there
.
But
what
gtounds
have
they
for
their
hopes
.
Is
God
mercifull
?
It
s
true
He
is
so
;
Infinitely
Mercifull
,
but
for
all
this
mercy
there
are
many
Thousands
Roaring
in
Hell
,
and
so
maist
thou
come
to
be
too
.
Are
Christs
merits
vast
?
Indeed
they
are
so
,
but
for
all
that
,
there
are
Millions
that
are
like
to
be
never
a
whit
the
better
for
them
.
Those
that
are
not
in
the
way
to
Heaven
are
certainly
in
the
way
to
Hell
,
and
sure
if
they
hold
on
in
this
course
,
as
for
any
thing
appears
they
are
like
to
do
,
they
have
no
reason
to
Expect
that
this
should
ever
bring
them
to
Heaven
;
Nay
,
the
higher
and
stronger
their
hop's
are
of
getting
to
Heaven
:
the
less
ground
there
is
for
their
hopes
,
for
they
are
so
much
the
likelier
to
hold
on
in
the
way
they
are
in
:
and
if
it
be
not
the
way
to
Heaven
,
it
will
assuredly
never
bring
them
thither
.
Now
can
you
be
pleased
that
there
should
be
a
Kingdome
to
be
Enter'd
into
,
and
you
neither
in
it
,
nor
like
to
Enter
it
,
nay
to
be
at
a
greater
distance
from
it
while
you
hope
for
it
,
nay
at
a
farther
distance
from
it
for
your
hopes
.
4ly
.
Why
do
we
not
bestir
our selves
to
get
into
it
?
1st
.
Is
it
not
worth
desiring
;
If
a
Kingdome
,
such
a
Kingdome
so
Righteous
,
so
Glorious
,
so
Durable
be
not
desirable
what
is
?
Who
would
not
willingly
be
in
such
a
state
,
wherein
they
shall
want
nothing
which
they
desire
,
and
wherein
they
need
fear
nothing
which
they
do
abhor
,
wherein
God
himself
will
be
their
full
Satisfaction
,
and
a
sufficient
security
;
wherein
they
may
as
so●n
expect
that
Gods
will
should
not
be
done
,
as
that
theirs
should
nor
,
their
will
being
resolved
into
God's
will
.
How
can
their
be
any
Dissatisfaction
there
,
where
all
Inordinate
desires
are
mortified
,
and
where
God
is
present
to
Satisfy
all
Regular
ones
?
2.
Is
there
no
danger
of
missing
this
Kingdome
?
What
not
when
there
are
so
many
Thousands
that
are
very
unlikely
to
come
to
it
,
so
many
Thousands
that
are
utterly
in
an
incapacity
of
ever
attaining
it
?
What
not
when
we
are
at
such
a
great
distance
from
it
,
and
there
are
so
many
difficulties
in
our
way
to
it
,
and
we
are
so
averse
ourselves
,
and
we
have
so
many
hinderances
from
without
,
and
we
read
of
those
who
〈◊〉
come
near
this
Kingdome
,
and
yet
for
any
thing
we
know
come
short
of
it
too
.
3.
Is
there
nothing
to
be
done
by
us
for
the
〈◊〉
if
it
?
Must
God
do
all
,
and
we
sit
still
,
〈◊〉
what
purpose
are
all
Gods
Counsels
and
commands
,
and
prohibitions
,
and
Threatenings
and
promises
,
if
we
can
do
nothing
to
further
our selves
in
the
way
to
Heaven
,
nothing
to
hinder
us
.
Now
if
it
be
worth
getting
,
and
may
be
missed
,
but
never
can
be
got
without
our
bestirring
our selves
,
unless
it
Suffer
Violence
by
us
;
why
do
not
we
Enquire
the
way
which
leads
to
it
,
why
do
we
not
labour
to
get
into
it
?
Why
do
not
we
count
all
our
time
and
Labour
lost
,
which
is
not
Employed
in
order
to
it
?
1.
Care
we
not
if
we
never
come
there
,
is
Heaven
so
despicable
then
?
Are
Souls
so
vile
?
Will
Hell
be
so
easy
?
How
know
we
but
our
dallying
,
and
triffling
and
putting
off
from
time
,
to
time
,
may
shut
us
out
of
Heaven
,
and
plung
us
into
Hell
before
ever
we
are
aware
?
Can
God
suffer
without
high
Indignation
his
gracious
offers
of
no
less
then
a
Kingdome
unto
Sinners
and
Wormes
to
be
so
basely
slighted
?
Do
not
they
deserve
to
have
Heaven
door
shut
on
them
,
who
will
not
Enter
when
it
stands
wide
open
,
and
they
so
fairly
invited
in
?
2.
Are
we
affraid
to
come
to
Heaven
over
soon
,
will
it
be
any
inconvenience
unto
us
to
be
raised
above
the
vain
Comforts
of
the
Creature
,
and
to
be
brought
to
full
Satisfaction
in
God
himself
?
Will
it
be
any
loss
to
us
to
Exchange
our
lusts
for
Christ
,
and
Earthly
Comforts
for
Heavenly
ones
?
If
Heaven
will
not
make
us
happy
,
why
would
we
be
there
at
all
;
and
if
it
will
make
us
happy
,
why
would
we
not
be
there
soon
,
can
we
be
happy
over
soon
?
Doct
2.
Men
may
be
fair
professours
and
yet
not
do
the
will
of
God
.
This
is
evident
out
of
Christ
words
,
for
if
every
one
who
said
Lord
,
Lord
,
did
God's
will
they
would
certainly
enter
into
Heaven
:
which
yet
Christ
denyes
they
do
.
They
may
openly
pretend
that
they
are
Christs
Servants
,
and
that
he
is
their
Lord
;
they
may
pretend
that
in
many
things
they
are
willing
ye
desirous
to
yeild
him
that
obedience
and
Observance
,
which
is
due
from
a
Servant
to
a
Lord
;
they
may
have
those
Expectations
from
him
of
Countenance
,
Protection
,
Maintenance
,
which
a
servant
has
from
his
Lord
;
they
may
make
those
Ceremoniall
addresses
to
him
which
a
servant
does
to
his
Lord
,
in
prayers
and
Religious
duties
,
and
yet
live
in
Disobedience
to
him
.
This
God
observed
in
the
Jewes
Isa.
29.
13.
This
People
draw
near
me
with
their
Mouths
&c.
Isa.
58.
2.
Yet
they
seek
me
Early
&c.
They
may
abound
in
these
Religious
Complements
so
much
that
God
shall
be
quite
tired
with
them
,
and
yet
lead
very
bad
lives
,
be
as
bad
as
the
worst
Isa.
1.
11.
To
what
purpose
is
the
Multitude
of
your
Sacrifices
&c.
The
reason
of
this
is
taken
from
themselves
.
Profession
is
easy
,
but
Sincere
impartiall
obedience
is
difficult
,
it
cannot
be
done
without
denying
themselves
in
there
Inclinations
and
interests
,
profession
neither
puts
to
Toyle
nor
shame
,
nor
Cost
to
speak
of
,
neither
do's
it
inwardly
disquiet
them
,
and
therefore
they
can
easily
bear
an
empty
profession
,
a
form
without
power
,
they
may
be
professours
without
any
great
Trouble
.
But
why
must
they
be
professours
,
why
may
they
not
let
the
form
of
Religion
alone
as
well
as
the
power
.
Because
Profession
is
convenient
if
not
necessary
.
1
To
quiet
Conscience
,
which
will
not
be
content
without
somthing
like
Religion
,
as
men
give
Children
Counters
instead
of
Gold
to
keep
them
from
Crying
.
2
To
serve
Temporal
interest
,
for
though
the
power
of
Religion
be
Troublesome
,
as
disturbing
people
in
their
sinfull
pleasures
,
yet
a
form
of
Religion
is
very
acceptable
,
and
to
be
a
professour
after
such
a
mode
as
is
most
in
request
brings
much
repute
.
So
that
this
is
a
means
oft-times
to
procure
unto
persons
Esteem
and
love
with
some
Persons
and
parties
,
which
may
conduce
much
to
the
bringing
them
Custome
,
if
they
be
Tradesmen
,
advantaging
them
in
their
marriages
if
they
be
single
persons
&c.
3ly
.
Profession
may
be
sufficient
to
reach
all
those
ends
of
Religion
which
men
generally
think
it
of
use
for
,
for
men
do
not
look
on
Religon
as
designed
for
the
Cleansing
of
their
hearts
,
and
Reforming
of
their
lives
,
but
they
only
conceit
it
is
intended
to
please
a
great
God
,
pacify
an
angry
God
:
and
they
fancy
God
to
be
such
an
one
as
those
proud
Fools
are
,
who
are
soon
pleased
with
caps
and
Cringes
and
a
parcel
of
good
words
.
Vse
.
Let
us
take
heed
that
we
be
not
such
like
Sounding
brass
or
Tinkling
Cymbals
1.
Cor.
13.
1.
All
shew
and
Noise
,
but
nothing
within
know
this
,
that
me
cannot
affront
God
more
highly
then
to
go
about
to
Cheat
him
,
while
we
pretend
to
serve
him
;
like
many
Courtiers
who
carry
with
much
Cermoniall
Formality
when
they
have
settled
designs
to
Mischieve
.
As
if
God
were
so
Foolish
as
not
to
understand
,
that
to
present
him
with
empty
observances
is
as
great
a
mockery
as
to
offer
another
the
shell
while
we
keep
the
Kernell
of
the
Nut
to
our selves
:
or
so
Blind
that
he
could
not
see
that
there
wants
our
heart
,
when
there
is
nothing
but
fair
words
in
our
Mouth
.
see
how
God
abhors
such
Carriages
as
these
Isa.
66.
3.
He
that
Kills
an
Oxe
as
if
he
slew
a
man
&c.
See
how
highly
he
is
provoked
against
these
,
who
allow
themselves
to
lead
Evil
lives
and
yet
keep
a
deal
of
do
about
the
Temple
of
the
Lord
&c.
Jer.
7.
3.
4.
11.
Doct
3.
Those
who
profess
fair
,
though
they
live
in
disobedience
to
God
,
they
may
fancy
to
themselves
a
liklyhood
of
their
entering
into
the
Kingdome
of
Heaven
?
This
is
too
much
confirmed
by
daily
Experience
,
for
we
find
how
Difficult
a
thing
it
is
to
perswade
People
that
they
are
in
danger
of
missing
Heaven
,
even
when
there
is
nothing
but
Disobedience
in
their
lives
Jer.
4.
14.
The
reason
is
because
.
1st
.
People
are
not
willing
to
lay
aside
those
hopes
which
they
cannot
part
with
,
but
be
plunged
into
desparate
Fears
and
Troubles
,
for
if
they
be
not
such
as
shall
enter
into
Heaven
,
what
will
become
of
them
should
they
be
taken
away
by
death
before
any
Alteration
be
made
in
them
.
2ly
.
People
think
they
have
grounds
for
these
hopes
,
considering
the
miserable
Condition
of
the
generallity
,
in
case
their
hopes
should
prove
vain
and
groundless
:
for
these
have
no
more
to
rely
on
then
themselves
have
.
3ly
.
People
are
so
Blind
naturally
,
have
blinded
themselves
by
sinfull
Customes
,
are
so
blinded
by
Satan
their
Malicious
Enemy
,
are
given
up
to
that
Blindness
by
God
the
Righteous
Judge
,
that
they
cannot
see
the
Unreasonablness
of
their
hopes
,
they
see
not
the
desperate
Wickedness
of
their
own
hearts
,
they
do
not
see
the
great
purity
,
and
exact
Righteousness
of
God
,
their
Saviour
and
Judge
,
who
alone
can
sit
there
for
Heaven
,
and
admit
them
into
it
,
they
understand
not
the
right
Nature
of
Heaven
,
which
renders
it
utterly
impossible
that
a
Wicked
Person
should
Enter
into
it
,
for
is
it
Imaginable
that
Chastity
should
be
any
pleasure
to
a
wanton
,
sobriety
to
a
Drunkard
,
humility
to
a
proud
man
,
Charity
to
a
Malicious
man
,
meekness
to
an
angry
man
&c.
No
more
can
Heaven
be
any
happiness
to
any
Wicked
man
.
Vse
.
Let
us
be
Suspicious
of
our selves
,
that
we
as
well
as
others
may
please
ourselves
in
those
Delusions
,
and
let
us
take
heed
of
them
as
dangerous
,
for
we
shall
never
take
the
right
Course
to
get
Heaven
,
so
long
as
we
fancy
that
we
have
found
out
a
far
Easier
way
.
Doct.
4.
Only
doing
God's
will
,
will
bring
to
Heaven
;
doing
that
will
which
is
agreeable
to
the
present
state
we
are
in
.
Are
we
unregenerate
,
it
is
God's
will
that
we
should
live
up
to
our
light
and
strength
,
that
which
we
have
Received
in
a
way
of
Common
grace
,
in
doing
duty
adn
avoiding
Sin
,
and
Declining
Temptations
,
It
is
God's
will
that
we
should
use
all
means
for
the
increasing
of
our
light
and
Strength
,
that
we
may
better
understand
what
we
have
to
do
,
and
be
more
enabled
to
it
.
Are
we
Regenerate
,
it
is
God's
will
that
According
to
the
Measure
of
grace
we
have
Received
,
we
should
Sanctify
God
in
our
Conversation
.
It
s
God's
will
,
that
we
should
do
the
utmost
which
in
us
lies
for
the
Perfecting
holiness
in
the
fear
of
God
,
and
for
the
getting
cleansed
From
all
filthiness
both
of
flesh
and
Spirit
.
How
then
is
this
doing
God's
will
Necessary
?
if
we
look
on
Heaven
as
Gods
gift
its
Necessary
we
should
do
God's
will
,
because
these
are
the
Termes
which
God
has
set
for
his
bestowing
Heaven
,
he
will
render
to
all
according
to
their
works
,
these
he
Judges
by
at
the
last
day
,
Mat.
25.
no
Right
to
Heaven
without
these
Rev.
22.
14.
If
we
look
on
Heaven
as
that
which
cannot
in
the
very
Nature
of
the
thing
be
Entered
into
but
by
those
who
are
fitted
for
it
.
These
conduce
as
they
help
to
Mortify
lusts
by
Restraining
them
,
to
perfect
graces
by
Exer
〈…〉
them
,
to
call
mightily
in
for
Gods
help
,
〈◊〉
finding
the
need
we
stand
in
of
this
.
Vse
.
1.
Let
us
not
entertain
any
Doctrine
which
●●●osses
this
,
if
any
give
you
such
an
account
of
〈◊〉
Undertakings
and
ends
of
Christ
,
which
is
〈◊〉
Reconcilable
with
this
,
believe
them
not
,
●●●●st
did
understand
the
designe
of
his
owne
Undertaking
aswell
as
any
:
and
this
is
his
Doctrine
.
2ly
.
In
what
a
dangerous
Condition
very
many
are
,
if
they
continue
in
the
state
,
and
hold
on
in
the
Course
they
are
in
,
they
must
of
Necessity
be
vtterly
and
irrecoverably
ruined
.
Yet
there
is
no
possibility
of
bringing
them
out
of
this
Condition
,
so
long
as
they
please
themselves
in
Expectations
that
they
shall
do
very
well
in
it
.
And
these
Expectations
are
so
firmly
settled
in
mens
minds
that
it
is
Extreamly
difficult
to
shake
them
,
much-less
to
overturne
them
;
what
grounded
hopes
can
any
understanding
persons
have
of
those
,
who
have
such
groundless
hopes
of
themselves
,
Thus
it
is
with
the
generallity
,
they
will
not
be
beat
out
of
it
,
but
that
they
are
beyond
all
danger
when
indeed
their
case
is
very
near
desperate
.
3ly
.
What
great
need
then
is
there
of
a
Searching
and
awakening
Ministry
,
when
people
are
so
very
apt
to
deceive
themselves
,
they
had
not
need
have
their
Teachers
delude
them
too
.
Alass
!
what
will
it
advantage
any
to
have
the
〈…〉
speak
peace
to
their
Conscience
,
when
God
speaks
none
,
to
have
him
assure
them
of
Heaven
,
when
God
is
resolved
to
seclude
them
〈◊〉
.
Yet
these
are
they
who
are
the
most
〈…〉
People
took
delight
in
being
deluded
and
Destroyed
both
together
.
Now
how
much
better
would
it
be
for
People
that
they
were
made
apprehensive
of
their
danger
,
and
so
awakened
to
take
an
Effectuall
〈…〉
the
Securing
themselves
indeed
.
It
s
sad
for
men
never
to
get
awakened
,
〈…〉
their
Dreams
of
Heaven
'till
the
flames
of
Hell
have
seized
on
them
.
These
vain
Expectations
will
not
hold
alwayes
,
there
will
a
time
come
when
we
shall
find
by
Experience
how
Idle
they
are
;
and
when
ever
we
see
that
these
are
like
to
deceive
us
,
we
must
expect
Trouble
,
but
better
a
little
Trouble
now
when
it
will
be
to
some
purpose
,
then
a
great
deall
when
it
is
too
late
.
It
will
little
advantage
us
to
discerne
the
groundlesness
of
our
Expectations
then
when
they
have
utterly
ruined
us
beyond
all
remedy
.
Mat.
7.
25.
And
the
Rain
Descended
and
the
Flouds
came
,
and
the
Winds
blew
and
beat
upon
that
House
;
And
it
fell
not
,
for
it
was
Founded
on
a
Rock
.
WE
have
seen
the
way
of
a
wise
Mans
Building
,
now
follows
the
proof
of
it
,
where
we
have
.
1st
.
A
great
Tryall
,
no
sooner
is
this
house
Errected
,
but
it
is
Variously
tryed
whether
it
be
able
to
stand
or
no
;
here
is
Rain
from
above
,
which
by
the
subtilty
of
its
parts
being
an
humid
body
will
Search
the
house
and
therby
loosen
the
Companes
of
it
,
and
by
the
Vehemency
of
its
force
being
an
heavy
body
will
press
the
house
,
and
Endanger
the
beating
of
it
down
,
Especially
if
the
Rain
fall
in
any
great
quantity
,
as
they
say
it
frequently
does
near
the
Sea
side
where
this
house
is
supposed
to
stand
,
for
it
s
there
where
Ordinarily
we
meet
with
Rocks
and
Sands
.
if
it
fall
with
any
Considerable
violence
,
then
an
impetus
is
added
to
its
weight
,
to
make
it
beat
more
furiously
.
Here
are
Flouds
towards
the
Foundation
:
whither
by
these
we
understand
Flouds
of
the
Sea
,
which
when
the
Tide
is
up
,
especially
if
it
be
a
spring
Tide
,
rise
high
,
Roar
Horribly
,
and
beat
very
Impetuously
and
may
reach
the
Foundation
of
the
house
which
is
raised
on
the
Sea-side
;
also
when
a
Tempest
is
out
by
reason
of
which
the
Sea
is
put
into
a
vehement
Comotion
,
so
that
it
cannot
keep
its
Ordinary
bounds
,
but
overflows
all
about
it
,
at
which
time
it
strikes
with
a
mighty
force
,
both
through
the
Massiness
of
its
bulk
,
and
also
through
the
Impetuousness
of
its
motion
;
or
we
understand
Flouds
of
the
Land
,
when
Rivers
by
reason
of
high
Winds
and
great
showers
of
Rain
,
or
Snow
overflow
their
banks
and
beat
down
all
before
them
;
or
when
by
Excessive
Rains
Turrents
are
made
in
those
low
places
where
there
use
to
be
little
or
no
water
.
Whither
these
Flouds
come
from
the
Sea
,
or
Rivers
,
or
the
Clouds
,
they
usually
move
with
that
Violence
,
that
it
must
be
a
very
strong
Building
that
will
be
able
to
stand
before
them
.
Here
are
winds
on
all
sides
upon
the
walls
of
the
house
;
Now
Experience
shewes
how
great
the
force
of
these
is
,
for
the
blowing
down
trees
that
are
deeply
and
firmly
rooted
,
the
blowing
down
Buildings
which
seem
to
have
great
strength
and
stability
.
Here
is
a
concourse
of
all
these
weighty
Tryalls
at
one
and
the
same
time
;
they
all
as
it
were
meeting
together
to
make
proof
of
their
vnited
forces
upon
this
new
erected
house
;
or
however
at
least
there
is
an
Immediate
succession
of
each
of
these
to
other
,
the
Rain
insinuating
betwixt
the
Stones
of
the
Building
loosens
them
so
that
they
may
be
easily
seperated
one
from
another
,
this
is
followed
by
the
Flouds
,
one
Floud
upon
the
neck
of
another
which
do
what
may
be
done
for
the
weakening
of
the
Foundation
;
then
comes
the
winds
fiercely
Blustering
upon
the
walls
to
bring
all
down
together
.
It
is
not
Floud
and
wind
in
the
Singular
Number
,
but
Flouds
and
Winds
in
the
Plurall
,
to
shew
that
this
house
is
not
Assaulted
only
by
one
Floud
,
or
one
wind
,
but
many
.
2ly
.
A
good
event
,
those
who
are
concerned
any
thing
about
the
standing
of
this
house
,
when
they
see
it
assaulted
on
every
side
by
so
many
furious
adversaries
,
which
either
set
upon
it
altogether
,
or
take
their
turnes
for
the
demolishing
it
,
methinkes
should
verily
expect
to
see
this
made
a
Miserable
heap
of
Rubbish
,
or
at
least
greatly
fear
that
it
will
scarce
Escape
this
dismall
state
;
how
should
it
,
when
,
alass
,
what
assaults
it
is
too
visible
,
what
should
support
and
uphold
it
appears
not
at
all
.
Yet
beyond
all
hopes
of
friends
,
and
Contrary
to
all
Expectations
of
Enemies
,
after
that
the
Rain
,
the
Flouds
,
the
winds
had
blustered
and
beat
there
utmost
to
ruine
it
,
we
find
it
still
standing
where
it
was
before
,
unaltered
,
unremoved
.
3ly
.
A
solid
ground
for
this
;
If
any
ask
what
reason
can
be
given
why
this
house
should
stand
though
all
that
possibly
could
be
done
to
ruine
it
has
been
done
,
when
other
houses
that
seemed
full
as
firmly
built
,
have
fallen
flat
to
the
ground
upon
far
less
shaking
.
He
may
be
easily
answered
,
that
whatever
Foundation
these
Ruinous
houses
had
,
this
had
a
steady
and
stable
one
,
a
Rock
,
which
neither
length
of
time
could
consume
,
nor
Violence
of
the
Weather
remove
,
and
upon
this
account
,
this
Continued
stedfast
while
the
other
Totter'd
and
Tumbled
.
Doct.
Whoever
erects
a
Spirituall
building
must
expect
to
have
the
strength
of
it
tryed
by
many
and
Various
Temptations
.
What
Christ
in
the
parable
does
declare
to
befall
the
Materiall
Building
when
it
was
once
raised
:
that
we
in
the
Morall
should
expect
to
befall
our
Spirituall
Buildings
,
we
are
no
sooner
built
upon
the
Foundation
,
being
really
united
unto
Christ
,
but
forthwith
we
find
stormes
and
Temptations
on
every
side
.
Indeed
while
the
Foundation
is
in
laying
,
there
is
usually
great
Tranquillity
and
serenity
in
the
Soul
.
The
Lord
by
his
providence
orders
it
so
,
that
Temptations
are
held
off
on
every
side
,
there
is
no
Disturbance
to
the
Soul
either
from
lusts
within
,
or
from
the
world
or
Satan
without
,
but
there
are
Vigorous
movings
of
the
Soul
after
God
,
and
gracious
incom's
of
God
into
the
Soul
,
in
life
and
light
,
in
peace
and
Joy
,
there
is
much
stirring
of
grace
,
to
put
the
Soul
upon
Action
for
God
,
much
stirring
of
comfort
to
let
the
Soul
find
Satisfaction
in
God
,
much
stirring
of
Light
,
to
give
the
Soul
to
receive
Direction
from
God
upon
all
Occasions
it
is
put
to
,
and
God
herein
does
wisely
consult
the
Souls
reall
and
Eternall
good
.
For
,
1st
.
Hereby
he
confirms
the
union
betwixt
the
Soul
and
Christ
,
which
would
never
be
so
close
and
intimate
,
and
Consequently
so
firme
,
if
it
met
with
any
disturbance
at
the
first
.
If
you
Glew
two
bodies
together
,
you
must
not
move
them
untill
the
Glew
be
hardened
,
else
they
will
not
hold
long
together
,
if
you
would
renew
the
union
which
has
been
dissolved
in
any
part
of
a
Mans
body
either
by
wound
or
breach
,
you
must
not
only
compose
them
together
in
due
order
,
but
let
them
lye
at
rest
Close
together
for
some
time
,
if
you
stir
them
before
they
be
well
comented
they
fall
asunder
forthwith
,
and
all
your
labour
is
lost
.
God
very
well
knows
that
should
he
suffer
a
Soul
which
is
Just
now
united
to
Christ
to
meet
with
any
Disturbance
and
hardship
,
there
is
great
danger
it
should
be
wrought
off
againe
soon
.
A
Member
newly
set
in
joynt
,
if
it
be
put
to
any
stress
is
soon
disioynted
again
.
2ly
.
Hereby
he
does
effectually
wear
the
Soul
from
the
Choycest
comfort
here
below
,
while
he
gives
it
sensibly
to
Experience
●work●
Satisfactory
Comforts
in
Christ
,
the
Sw●●●●●ss
whereof
it
would
never
fully
apprehend
,
〈◊〉
did
not
really
tast
them
:
And
it
could
never
tast
them
to
purpose
if
it
was
disturbed
in
the
Enjoyment
,
when
it
is
carried
with
greatest
ardency
out
after
them
.
3ly
.
Hereby
he
does
fixedly
engage
the
Soul
for
himself
,
by
giving
it
to
Experience
what
●nconceivable
satisfaction
may
be
found
in
him
as
it
has
,
during
that
quiet
repose
which
it
finds
in
God
,
being
freed
from
all
Disturbance
within
or
without
.
And
when
this
is
in
a
great
Measure
withdrawn
,
so
that
it
feels
very
〈◊〉
of
it
.
The
Soul
still
retains
a
fresh
memory
〈…〉
,
and
is
hereby
put
upon
seeking
Earnest
,
and
Uncessantly
untill
it
again
find
that
unspeakable
delight
in
God
,
which
it
found
once
,
though
now
it
have
lost
this
,
indeed
this
delight
in
God
is
so
Exceeding
great
,
that
did
not
the
Soul
Remember
it
once
Experienced
this
,
it
could
never
believe
there
was
any
such
to
be
Experienced
,
and
so
might
easily
be
induced
to
take
up
with
some
Creature
comforts
,
as
being
altogether
unaquainted
with
any
better
:
upon
such
Considerations
as
these
the
wise
and
the
good
God
do's
upon
the
Souls
first
closing
with
Christ
keep
off
all
inward
and
outward
disturbances
whatsoever
,
whereby
the
Soul
may
be
the
least
diverted
from
attending
to
these
Enjoyments
which
are
then
given
in
,
deter'd
from
satiating
it self
with
them
;
untill
the
Soul
be
firmly
united
to
the
Foundation
all
storms
are
allayed
.
But
after
the
Foundation
has
been
once
laid
well
,
and
the
Soul
is
unmoveably
fixed
on
the
Foundation
;
then
follow
a
multiplicity
and
variety
of
Temptations
,
James
was
well
aware
of
this
method
of
God's
when
he
warned
those
he
wrote
to
,
what
they
were
to
Expect
;
and
withall
Exhorted
them
to
receive
these
Numerous
and
Various
Temptations
rather
with
joy
then
greif
,
Considering
the
advantage
which
was
like
to
accrue
unto
them
by
these
,
Jam.
1.
2.
3.
4.
My
brethren
count
it
all
Joy
&c.
So
was
Peter
too
,
when
he
forewarnes
those
he
wrote
to
,
of
a
Tryall
which
they
were
to
pass
through
,
which
for
its
searching
and
Tormenting
did
well
deserve
to
be
called
Fiery
:
And
though
they
,
while
they
felt
the
greivousness
of
it
might
conceit
that
none
was
so
perplexed
with
Trouble
as
themselves
:
Yet
herein
they
would
be
in
an
errour
,
which
being
like
to
prove
prejudiciall
they
had
need
to
be
cautioned
against
,
1.
Peter
.
4.
12.
Beloved
think
it
not
strange
Concerning
the
fiery
Tryall
&c.
It
was
no
otherwise
with
them
then
it
had
been
and
would
be
with
all
their
Brethren
in
the
World
,
1.
Peter
.
5.
9.
Knowing
that
the
same
Affictions
are
Accomplished
in
your
Brethren
&c.
When
these
Temptations
do
usually
beset
Persons
,
the
Author
to
the
Hebrews
do's
acquaint
us
,
it
is
soon
after
they
are
Illuminated
,
and
the
Foundation
is
laid
in
the
Soul
at
Conversion
;
for
as
it
is
in
the
first
Creation
so
it
is
in
the
New
Creation
,
light
is
the
first
thing
which
do's
appear
,
Heb.
10.
32.
In
which
after
ye
were
enlighted
,
&c.
But
why
are
these
Temptations
,
which
the
Son
soon
after
Conversion
is
set
on
by
,
resembled
to
Showers
,
Flouds
,
Winds
?
Because
they
bear
a
certain
analogy
to
these
,
and
are
that
to
the
Spirituall
house
,
which
these
are
to
the
Materiall
:
Threatning
as
much
to
demolish
this
,
as
these
do
the
other
;
for
both
set
on
the
houses
,
they
beat
on
to
bring
down
,
with
,
1st
.
A
great
potency
of
force
.
This
is
evident
in
Flouds
which
are
the
Commotions
of
the
waters
,
as
the
wind
is
of
the
Aire
,
which
being
great
bodies
must
needs
have
a
strength
in
them
proportionable
to
their
bulk
:
There
are
some
Modern
Philosophers
of
late
which
Demonstrate
unto
our
very
senses
,
that
the
Aire
though
it
seem
a
light
body
unto
us
,
yet
take
a
great
quantity
of
it
together
in
a
full
body
,
it
has
a
very
Considerable
weight
,
and
with
its
pressure
will
make
very
heavy
bodies
to
ascend
.
And
showers
though
when
they
fall
drop
by
drop
,
they
seem
to
have
small
force
,
yet
when
they
come
with
full
gust
,
as
is
not
unusual
in
some
Climates
,
they
have
power
to
sink
the
ablest
Ships
.
2ly
.
A
great
Vehemency
of
Impetus
.
Lay
an
heavy
stone
upon
a
man
it
will
press
him
sore
,
yet
if
it
be
not
very
great
it
will
do
him
no
further
harm
;
but
let
the
same
Stone
fall
on
him
from
any
Considerable
height
,
and
it
will
crush
him
to
pieces
,
and
the
higher
it
falls
still
with
more
Vehemency
it
beats
,
and
its
force
is
more
Effectuall
,
thus
it
is
with
Flouds
,
and
winds
,
and
showers
,
which
are
great
bodies
put
in
Motion
;
which
besides
their
own
proper
and
internall
force
,
have
an
accidentall
and
externall
Added
from
that
impulse
which
they
have
received
:
Like
an
arrow
which
if
it
lie
on
one
,
will
scarce
be
felt
:
if
it
fall
on
one
from
some
height
will
smite
with
a
smart
blow
,
and
will
do
more
then
so
,
when
it
is
shot
out
of
a
Strong
Bow
;
for
it
will
peirce
a
man
quite
through
.
3ly
.
A
great
Assiduity
of
pressure
.
Usually
none
of
them
come
by
sits
,
have
no
intermissions
,
but
Continually
urge
the
fall
of
the
house
till
they
have
done
.
4ly
.
A
great
Constancy
of
perseverence
.
These
usually
keep
on
their
blustering
unto
the
very
end
,
untill
they
be
quite
spent
,
and
then
they
give
over
and
rest
.
Thus
do
Temptations
with
the
Spirituall
building
,
they
come
with
force
,
they
beat
with
Violence
,
they
give
little
Intermission
,
they
give
not
over
till
they
have
tryed
their
utmost
strength
,
as
all
Agents
which
are
meer
Naturall
and
not
Rationall
also
do
.
I
might
add
,
5ly
.
A
great
frequency
of
return
.
Though
one
shower
,
one
Floud
,
one
Wind
be
over
,
we
are
never
secure
but
another
may
come
.
But
whence
do
the
Temptations
of
Souls
Arise
?
God
has
the
generall
Superintendency
over
all
,
he
orders
them
both
as
to
their
kinds
,
and
Measures
,
and
Seasons
,
and
Durations
;
none
shall
come
but
what
he
sends
,
or
shall
Afflict
more
then
he
pleases
,
or
surprize
at
such
seasons
when
God
never
intended
it
,
nor
Continue
longer
then
agrees
with
God's
will
,
and
suits
his
designe
;
let
whoever
be
the
imediate
instrument
of
them
,
men
,
or
Devils
,
God
is
the
Originall
and
Supreme
Author
.
But
then
as
to
the
particular
causes
of
them
,
these
are
various
,
sometimes
God
himself
Tempts
,
for
though
God
in
some
sense
Tempteth
no
man
James
,
1.
13.
That
is
,
none
with
a
designe
to
draw
to
sin
,
as
Satan
and
mens
lusts
Tempt
them
,
yet
he
Tempts
many
to
try
them
,
to
Discover
their
graces
to
the
World
,
and
their
Corruptions
to
themselves
,
to
purge
them
,
to
Exercise
their
graces
&c.
And
the
way
of
God's
Tempting
is
partly
by
suspending
his
influences
of
light
to
direct
,
of
life
to
quicken
,
of
strength
to
enable
;
partly
by
ordering
his
providences
so
,
that
the
many
lusts
which
are
latent
may
have
Occasion
to
Act
,
and
thereby
discover
themselves
;
sometimes
Satan
Tempts
,
as
he
Tempted
Christ
,
Mat.
4.
and
Eve
,
2.
Cor.
11.
3.
and
David
,
1.
Cron.
21.
1.
To
number
the
People
.
The
false
Prophet
to
delude
Ahab
with
a
lie
1.
Kings
22.
22.
And
he
said
I
will
go
forth
and
I
will
be
a
lying
Spirit
in
the
Mouth
of
all
his
Prophets
&c.
Job
.
To
curse
God
Job
.
1.
11.
Cha.
2.
5.
7.
and
Peter
to
deny
his
Master
,
Luke
22.
31.
Judas
to
betray
his
Master
John
13.
2.
and
Ananias
to
lie
to
the
holy
Ghost
,
Acts
5.
3.
Satan
has
severall
wayes
to
Tempt
.
1.
By
Inward
suggestions
.
Though
he
cannot
immediately
insinuate
into
the
mind
and
heart
,
the
understanding
and
will
,
(
this
being
the
sole
prerogative
of
God
himself
)
as
to
have
Cognisance
of
the
heart
,
so
to
have
influence
upon
it
directly
,
yet
as
he
has
severall
wayes
of
guessing
at
what
is
stirring
within
a
man
,
so
he
has
Collaterall
ways
of
influencing
upon
a
man
,
for
he
can
work
much
upon
the
fancy
,
and
by
the
help
of
this
,
he
can
suggest
both
allurements
to
sin
,
and
Encouragements
in
it
,
and
Directions
how
to
manage
it
most
perniciously
:
He
can
excite
odd
thoughts
in
the
mind
,
by
Reflections
which
he
makes
from
the
fancy
;
and
he
can
Variously
turn
Affections
,
by
putting
different
Motions
upon
the
Blood
and
Spirits
.
2ly
.
By
outward
Operation
and
apparitions
.
As
those
who
retired
into
the
Wilderness
in
the
primitive
times
to
avoid
the
Violence
of
persecution
,
frequently
Experienced
Commotions
of
the
Aire
,
the
winds
and
Tempests
as
in
Jobs
case
,
he
is
the
Prince
of
the
Power
of
the
Aire
Ephe
,
2.
2.
Excitations
of
mens
minds
to
do
Gods
People
a
Mischeif
,
as
he
stirred
up
Judas
against
Christ
.
sometimes
men
Tempt
,
freinds
as
well
as
Enemies
,
good
as
well
as
bad
;
by
their
Example
by
their
Counsels
,
and
by
their
practises
.
But
wherin
do
the
Temptations
of
a
Soul
newly
converted
consist
.
They
consist
Cheifly
in
two
things
.
1st
.
Afflictions
.
2ly
.
Allurements
of
the
world
.
1st
.
Afflictions
,
whereby
the
way
they
are
already
enter'd
into
is
made
uneasy
unto
them
,
they
meeting
with
that
which
greives
them
as
they
are
Christians
,
and
carry
about
with
them
a
new
nature
,
and
life
,
greives
them
as
they
are
Men
,
and
still
continue
in
a
great
Measure
in
the
old
nature
;
there
is
a
sensible
Deadening
of
the
inward
life
,
and
weakening
of
the
inward
strength
a
Darkening
of
the
inward
light
,
a
dashing
of
the
inward
comfort
,
the
usuall
Influences
of
that
Spirit
of
life
,
and
strength
,
of
light
and
consolation
;
whence
all
these
have
their
spring
and
source●
being
greatly
if
not
Totally
suspended
.
Now
the
Soul
which
has
been
lately
so
much
weaned
from
the
world
,
cannot
but
be
in
a
very
Disconsolate
condition
,
when
it
hangs
as
it
were
betwixt
Heaven
and
Earth
,
lies
betwixt
God
and
the
Creature
,
and
can
find
Comfort
in
neither
,
like
the
Israelites
in
the
Wilderness
,
which
can
neither
get
backward
unto
the
Garlick
and
Onyons
of
Egypt
,
nor
forwards
unto
the
Milk
and
Honey
of
Canaan
.
So
that
here
is
want
of
inward
Comfort
unto
the
renewed
Soul
,
that
Comfort
which
it
is
used
to
in
God
,
and
which
it
has
only
a
Relish
for
,
and
then
there
is
a
sense
of
what
do's
greive
,
as
stirrings
of
Corruptions
,
omissions
of
dutyes
,
Commissions
of
sins
;
it
being
left
by
God
unto
its
own
darkness
and
weakness
,
whereby
Notwithstanding
its
utmost
Resolution
and
Exactest
Caution
,
it
is
overcome
by
Temptations
;
easily
overcome
by
slight
ones
.
Afterwards
when
the
old
nature
gets
more
up
,
the
Motions
of
the
new
Nature
growing
faint
and
low
,
and
he
who
was
Formerly
Heavenly
brings
to
be
Earthly
,
and
becomes
somewhat
taken
with
the
Follies
and
Vanities
which
are
in
the
World
;
he
meets
with
abundance
of
Vexation
in
,
and
by
them
,
Crosses
of
strong
desires
,
Frustratious
of
the
fairest
hopes
,
various
Occasions
of
greif
,
and
sorrow
by
what
befalls
him
in
his
Body
,
or
Estate
,
or
good
name
,
or
Relations
.
2ly
.
Allurements
unto
seeking
happiness
in
the
Creature
,
when
wee
miss
of
finding
it
in
God
for
the
present
,
and
allowing
ourselves
in
such
sinfull
Courses
as
are
most
agreeable
to
our
s●x
,
Age
,
Constitution
,
and
Condition
;
that
hereby
we
may
attain
the
Satisfaction
which
we
find
a
want
and
need
of
and
desire
;
this
made
Soloman
to
traverse
the
whole
world
over
,
and
to
turn
from
one
Creature
to
another
,
for
having
lost
that
rest
which
he
once
found
in
God
,
he
could
not
rest
any where
untill
he
said
to
his
Soul
return
unto
thy
rest
.
How
do
these
Temptations
work
as
to
the
overthrowing
the
Spirituall
Building
?
The
strength
of
this
Building
lies
in
the
firmness
of
the
Foundation
,
and
the
Closeness
of
the
Souls
union
unto
this
Foundation
.
Now
the
Foundation
it self
is
such
as
cannot
be
moved
by
all
the
Artifice
and
power
either
of
the
World
,
or
Hell
,
or
both
.
The
main
danger
then
of
the
Ruine
of
this
Building
lies
in
the
loosness
of
its
union
to
the
Foundation
;
if
this
can
be
dissolved
the
Building
must
needs
fall
.
This
union
is
made
by
an
ardent
love
to
Christ
,
and
a
Confident
faith
in
Christ
.
If
therefore
a
mans
Affections
to
Christ
can
be
any
way
alienated
from
him
,
if
his
Expectations
from
Christ
can
be
utterly
Discouraged
,
his
Building
on
Christ
is
like
to
fall
.
Here
then
is
the
Tryall
which
is
made
of
the
Building
;
if
the
Soul
will
still
persist
to
love
Christ
,
and
that
life
,
Righteousness
,
Holiness
,
and
goodness
,
which
is
to
be
found
in
him
,
and
got
from
him
;
so
that
it
longs
after
these
;
Prizes
these
above
all
worldly
Enjoyments
whatsoever
,
seeks
for
these
in
the
use
of
all
means
,
cannot
be
content
to
be
without
these
upon
any
Termes
,
is
resolved
not
to
lose
these
,
whatever
they
Cost
,
when
it
finds
for
the
present
little
but
Trouble
on
every
side
,
by
making
this
Choyce
,
it
neither
finds
Comfort
in
God
,
nor
in
the
Creature
;
God
forsakes
and
Friends
forsake
,
every
one
is
ready
to
despise
and
Reproach
and
persecute
us
;
profane
Persons
because
we
are
for
some
Religion
;
and
formall
Persons
because
we
are
not
for
theirs
.
We
cannot
rest
in
any
form
be
it
what
it
will
be
,
we
find
a
need
of
an
inward
life
and
power
for
our
Satisfaction
,
and
this
we
must
have
,
let
it
cost
us
our
Estates
,
our
liberties
,
our
very
lives
.
If
thus
the
Soul
has
an
unquenchable
love
to
Christ
,
such
a
love
as
is
spoken
of
Cant.
8.
6.
7.
Which
is
as
strong
as
Death
,
and
many
Waters
cannot
quench
it
&c.
When
nothing
will
move
it
to
disgust
Christ
,
though
it
suffer
never
so
much
by
him
and
for
him
,
nothing
will
allure
it
from
Christ
,
though
you
present
it
with
all
the
Pleasures
,
Honours
,
Riches
of
the
World
.
Here
is
an
unparaled
love
to
Christ
.
If
the
Soul
will
still
persist
to
hope
in
Christ
,
when
Christ
seemes
not
only
to
Neglect
but
oppose
it
,
when
it
gets
nothing
from
him
but
frowns
Rebukes
and
blowes
,
when
all
its
Endeavours
and
Prayers
seem
in
vain
,
and
all
Christs
promisses
and
our
Expectations
fail
,
when
lusts
continue
in
their
strength
,
after
all
that
we
have
done
to
pull
them
down
;
and
grace
continues
in
its
weakness
,
after
all
that
we
have
done
to
raise
it
;
it
s
with
the
Soul
as
it
is
with
the
Church
Isa.
26.
18.
We
have
been
with
Child
,
we
have
been
in
pain
,
&c.
And
Psa.
74.
9.
We
see
not
our
signes
,
there
is
no
more
any
Prophet
,
neither
is
there
among
us
any
that
knoweth
how
long
,
and
yet
still
the
Soul
will
hold
the
begining
of
its
Confidence
stedfast
to
the
end
,
Heb.
3.
14.
It
will
hope
to
the
end
for
the
grace
that
is
to
be
brought
unto
it
,
at
the
Revlation
of
Jesus
Christ
.
1.
Peter
.
1.
13.
It
will
not
lissen
to
the
Misgivings
of
its
own
heart
,
nor
to
the
Discouragements
it
meets
with
from
men
,
but
will
as
David
did
in
another
case
,
1.
Sam.
30.
6.
Encourage
its
self
in
the
Lord
its
God
,
and
when
it
walkes
in
darkness
and
hath
no
light
,
will
trust
in
the
name
of
the
Lord
and
stay
upon
its
God
,
Isa.
50.
10.
But
why
do's
God
,
who
could
easily
prevent
these
Temptations
,
permit
them
?
seeing
he
is
Enclined
by
his
nature
,
engaged
by
his
love
,
Obliged
by
his
promiss
to
do
his
utmost
for
their
good
,
whatever
his
wisdome
can
Contrive
,
and
his
power
Effect
.
Yea
seeing
he
has
Instructed
them
in
particular
to
beg
this
of
him
,
that
he
would
not
lead
them
into
Temptation
.
Nay
why
does
he
lay
a
Foundation
for
these
Tryalls
,
and
make
way
for
them
,
by
removing
those
inward
Comforts
of
his
Spirit
,
which
while
the
Soul
enjoyes
it
has
little
sense
of
all
outward
Afflictions
whatsoever
,
be
they
never
so
grievous
;
it
was
the
sense
of
these
which
made
the
fire
to
be
as
inoffensive
,
as
delightfull
,
as
a
bed
of
Roses
to
the
Tryvmphing
Martyr's
,
it
has
little
relish
for
all
other
delights
,
little
Ambition
for
any
other
glories
,
it
can
easily
despise
them
,
as
it
do's
disgust
them
,
having
these
to
satisfie
it self
with
:
No
Adversity
can
weary
it
,
no
prosperity
can
inveagle
it
,
so
that
it
shall
be
willing
to
quit
Christ
,
to
break
its
Union
to
him
,
its
Communion
with
him
.
As
to
the
latter
,
why
God
do's
desert
it
after
the
Foundation
is
surely
laid
.
It
is
,
1st
.
That
by
withdrawing
his
powerfull
presence
,
corruptions
might
recover
strength
,
and
Act
,
and
by
Acting
discover
themselves
to
the
Soul
.
For
it
is
imposible
a
man
should
believe
himself
to
be
so
Exceedingly
polluted
as
he
will
find
himself
,
when
he
veiws
himself
in
the
light
of
God
,
and
is
in
a
great
measure
deprived
of
Restraining
grace
.
You
will
say
,
may
not
the
Remembrance
of
his
Former
Enormities
,
before
he
was
savingly
wrought
upon
by
God
,
sufficiently
convince
him
.
No
,
partly
because
he
did
not
much
observe
these
,
as
making
no
great
Conscience
of
his
ways
,
and
not
obliging
himself
greatly
to
keep
a
Constant
watch
over
his
heart
,
that
he
might
take
Notice
where
the
mass
of
Corruption
lies
.
Partly
because
then
he
had
very
small
light
to
discern
any
but
gross
Corruptions
:
Whereas
the
most
abominable
and
Mischeivous
lusts
are
more
refined
and
spirituall
,
and
so
scape
the
observance
of
his
dull
eye
,
partly
because
he
has
forgotten
the
more
particular
Aggravations
of
his
sinfull
courses
:
Partly
because
since
his
Conversion
there
are
new
Aggravations
which
Increase
the
sinfulness
of
his
wayes
,
what
he
do's
,
being
done
against
light
,
and
strength
,
and
Resolutions
,
and
promises
,
wherewith
he
has
obliged
himself
;
and
mercies
wherewith
God
has
Obliged
him
.
When
God
do's
overflow
a
man
with
his
grace
,
so
that
he
easily
keeps
at
under
his
Corruptions
,
and
finds
little
disturbance
by
them
in
the
way
of
duty
,
he
is
ready
to
conceit
himself
to
be
far
more
pure
then
God
knowes
him
to
be
,
and
then
he
'le
find
himself
to
be
;
and
its
Impossible
to
beat
him
out
of
this
proud
conceit
,
but
by
giving
him
to
find
it
confuted
by
reall
Experience
.
2ly
.
That
he
by
Trying
his
own
strength
,
may
be
feelingly
convinced
of
the
weakness
of
it
,
for
at
the
First
whatever
God
helps
him
to
do
,
he
is
ready
vainly
to
fancy
that
he
can
do
that
well
enough
of
himself
;
and
so
whatever
is
well
done
by
him
,
he
imputes
it
to
himself
;
Like
the
Child
when
his
father
or
Master
has
guided
his
hand
to
write
,
will
bragg
of
his
fair
Writing
.
One
who
is
full
of
grace
Assisting
him
,
is
ready
to
presume
he
Can
do
all
things
;
but
when
he
comes
to
know
himself
aright
,
and
to
understand
that
the
grace
which
helped
him
was
none
of
his
own
,
but
God's
,
and
such
as
God
does
Arbitrarily
Communicate
,
and
may
withdraw
at
his
Pleasure
,
he
modestly
adds
through
Christ
that
strengthens
me
Phil.
4.
13.
Otherwise
he
finds
he
is
not
Sufficient
of
himself
to
think
any
thing
as
of
himself
,
2
,
Cor.
3.
5.
He
cannot
restrain
his
Corruptions
,
he
cannot
resist
his
Temptations
,
he
cannot
discharge
his
duty
,
he
cannot
bear
his
Cross
,
he
cannot
Improve
his
advantage
.
It
is
from
hence
that
those
Persons
who
have
much
of
God
in
them
have
far
worse
conceits
of
themselves
,
then
the
Vilest
sinners
have
;
not
that
they
are
really
worse
,
but
because
they
see
more
of
their
own
badness
,
they
have
a
light
set
up
in
them
to
see
by
,
and
by
this
Desertion
they
have
an
advantage
whereby
feelingly
to
Distinguish
betwixt
Christ
in
them
,
and
self
,
betwixt
the
good
which
is
in
them
by
grace
,
and
the
Evill
which
is
in
them
by
nature
;
to
men
altogether
Unexperienced
of
this
Condition
,
What
St.
Paul
Avouches
is
a
very
Paradox
,
Rom.
7.
18.
For
I
know
that
in
me
,
(
that
it
in
my
flesh
,
)
dwelleth
no
good
thing
&c.
So
then
this
do's
very
much
conduce
,
nay
is
absolutely
Necessary
to
work
men
into
those
self
abasings
which
the
Humility
of
the
Gospell
prompts
to
,
they
could
never
see
what
sinfull
Creatures
,
what
Foolish
and
weak
Creatures
they
are
otherwise
.
God
orders
those
outward
Affliction
which
his
People
meet
with
from
men
and
Devils
.
1st
.
That
they
may
find
the
Workings
of
those
Corruptions
,
which
the
man
would
never
have
suspected
himself
enclined
to
,
had
he
not
been
brought
into
an
Afflicted
Condition
wherein
there
is
Temptations
to
them
.
As
a
man
would
not
know
that
there
is
any
thing
of
Impatience
,
or
unbelief
,
in
him
,
was
he
alwayes
in
prosperity
,
for
who
cannot
trust
God
when
he
sees
him
,
or
who
will
not
take
every
thing
well
at
Gods
hands
,
when
God
pleases
him
in
every
thing
.
2ly
.
That
the
Corruptions
which
are
stirring
in
them
,
whereby
they
are
Vehemently
and
Impetuously
carried
out
after
the
Vanity
of
the
World
,
may
Receive
an
Effectuall
check
;
when
men
have
every
thing
according
to
their
will
,
and
meet
with
no
Troubles
,
they
are
very
apt
to
be
proud
,
and
to
despise
those
who
are
in
an
Afflicted
Condition
,
they
are
apt
to
be
worldly
,
and
to
please
themselves
with
the
pomp
of
the
World
,
and
the
Friendship
of
the
World
,
they
are
apt
to
be
sensuall
and
to
wallow
in
brutish
pleasures
,
they
are
apt
to
Neglect
God
,
finding
no
great
need
of
him
,
and
to
concern
themselves
little
about
the
interest
of
their
Souls
,
not
knowing
the
poverty
and
danger
they
are
in
.
It
is
only
Affliction
,
which
when
grace
is
low
keeps
Corruptions
at
under
,
and
restrains
the
Soul
from
running
out
into
those
Extravagancies
which
otherwise
it
is
over
prone
to
.
3ly
.
That
the
Soul
may
be
kept
in
its
motion
Heavenwards
.
Because
grace
is
very
low
,
the
Soul
is
not
carried
so
much
after
the
things
which
are
aboue
as
it
once
was
,
and
it
still
should
be
,
and
therefore
it
had
need
to
have
a
Spur
to
quicken
it
in
its
Motion
,
and
the
Temptations
it
meets
with
serve
to
this
use
.
For
when
it
can
meet
with
nothing
but
Vexation
every
where
on
this
side
Christ
,
it
's
Necessitated
for
its
own
ease
to
seek
for
Rest
in
Christ
.
But
why
do's
the
Devil
Tempt
those
whom
he
is
not
like
to
hurt
by
his
Temptations
,
but
rather
to
Advantage
?
1st
.
He
knows
not
but
he
may
remove
them
off
the
Foundation
as
he
do's
some
who
are
not
Closely
〈◊〉
to
it
Hebr.
6.
2ly
.
If
he
cannot
ruine
them
,
he
would
however
●fflict
them
so
long
as
it
is
in
his
power
,
for
he
knows
that
will
not
be
long
.
And
he
knows
he
can
afflict
them
most
,
when
they
have
least
faith
,
and
patience
to
deal
with
him
.
2ly
.
If
he
cannot
any
way
prejudice
them
,
however
the
pleases
himself
,
that
he
has
done
his
utmost
against
them
.
But
why
do
men
molest
those
who
live
innocently
by
them
?
1st
.
A
Christian
being
left
by
God
unto
himself
,
it
may
be
he
may
not
be
every
way
so
innocent
,
and
blameless
as
becomes
his
profession
,
but
may
by
his
indiscretion
and
Corruptions
give
●●o
great
offence
to
those
that
watch
for
occasions
against
him
,
he
may
,
though
not
in
deede
however
in
words
and
carriages
offend
.
2ly
Severall
men
are
Crosgrain'd
Naturally
,
some
are
thwarted
in
their
Interests
by
these
,
some
spire
them
,
because
either
by
their
doctrine
,
or
Example
,
they
reprove
their
Irregular
Course
,
some
think
to
shew
their
wit
in
scoffing
them
,
or
their
power
in
breaking
them
.
The
Devil
has
severall
wayes
to
engage
his
Servants
in
his
work
,
which
is
to
decry
and
Suppress
all
impertiall
followers
after
truth
and
Righteousness
.
Vse
.
1.
Let
none
that
seek
after
God
be
discouraged
,
if
they
meet
with
these
Temptations
,
and
find
God
hiding
his
face
,
Corruptions
abounding
,
Afflictions
pressing
,
the
Devil
rageing
and
the
World
persecuting
with
black
mouths
and
Bloudy
hands
:
These
are
but
the
wayes
which
God
takes
to
try
the
strength
of
this
Building
,
as
the
ship
when
it
s
throughly
equip'd
is
put
out
to
Sea
,
to
see
how
it
will
abide
in
a
storme
.
2ly
.
None
should
presume
their
case
is
any
whit
the
better
for
their
being
altogether
unexperienced
in
these
Tryalls
,
they
may
flatter
themselves
as
they
please
,
but
they
can
be
none
of
Gods
People
of
whom
it
may
not
be
said
at
some
time
,
O
thou
Afflicted
Tossed
with
Tempests
and
not
Comforted
&c.
Isa.
54.
11.
This
being
the
generall
state
of
the
Church
.
3ly
.
Those
that
are
Converted
should
expect
and
prepare
for
this
,
and
in
a
Calme
lay
up
for
a
storm
.
St.
Mat.
7.
25.
And
it
fell
not
,
for
it
was
Founded
on
a
Rock
.
THis
Verse
Contains
in
it
three
Parts
.
1st
.
A
Tryall
of
a
new
Erected
building
,
which
is
set
on
grievously
and
variously
,
by
Showers
at
the
Top
,
Flouds
at
the
Foundation
,
and
Winds
at
the
sides
and
Walls
.
2ly
.
A
result
of
this
Tryall
,
It
fell
not
.
3ly
.
A
reason
of
this
result
,
for
it
was
Founded
on
a
Rock
.
The
Tryall
I
have
already
spoken
to
,
the
result
of
this
is
,
that
the
house
when
all
was
done
,
fell
not
,
though
enough
was
done
to
make
the
fairest
and
strongest
house
(
which
wanted
a
good
Foundation
)
fall
;
&
though
those
,
who
were
desirous
to
see
the
fall
of
it
,
were
never
so
high
in
their
hopes
of
obtaining
this
desire
,
yet
the
house
stood
where
it
did
at
the
first
,
as
firm
as
ever
.
Now
what
is
the
reason
why
this
house
should
stand
,
when
many
houses
that
,
so
far
as
any
man
could
discern
,
were
full
as
strongly
built
,
have
come
down
to
the
ground
,
and
been
laid
all
on
heaps
by
far
less
searching
and
pressing
Tryalls
then
these
?
The
reason
is
,
that
the
houses
,
which
fell
,
wanted
the
strength
and
support
,
which
this
standing
house
has
;
they
were
not
founded
on
a
Rock
as
this
is
:
What
was
above
ground
in
the
Superstructure
,
was
full
as
fair
and
promising
to
Mans
eyes
:
but
what
was
under
ground
in
the
Foundation
,
was
deceitfull
.
Doct.
Whatever
Temptations
a
spirituall
Building
,
which
is
Founded
on
a
Rock
meets
with
,
let
them
do
their
worst
against
it
,
it
will
keep
from
falling
.
Any
house
will
stand
while
the
Weather
is
Fair
and
Favourable
,
and
nothing
done
against
it
to
try
its
strength
;
but
only
that
house
which
has
a
good
Foundation
,
and
which
is
well
built
upon
this
Foundation
,
will
abide
all
stormes
.
There
are
Two
things
Observable
in
this
Assertion
of
Christs
.
1st
.
He
supposes
the
worst
done
that
can
be
done
,
for
the
weak'ning
and
Overturning
of
this
house
:
he
grants
,
that
it
may
be
Assaulted
on
every
side
by
many
and
Considerable
Enemies
,
which
use
their
utmost
strength
and
force
against
it
.
Nay
,
he
shews
that
it
will
be
thus
Assaulted
,
Showers
,
and
Flouds
,
and
Winds
,
will
come
and
Furiously
beat
on
it
,
if
not
all
together
,
yet
one
so
in
the
Neck
of
another
,
that
they
shall
do
what
may
be
done
,
for
the
Ruin
of
it
.
2ly
.
When
he
say's
that
the
house
fell
not
,
after
all
this
done
to
bring
it
down
;
He
asserts
it
Peremptorily
,
he
saith
not
,
it
did
not
fall
soon
,
or
it
did
not
fall
easily
,
but
it
did
not
fall
at
all
.
He
asserts
it
Vniversally
,
he
saith
not
,
that
some
house
,
that
was
built
by
a
wise
man
on
a
Rock
,
fell
not
:
But
what
ever
house
it
be
,
that
is
built
wisely
,
so
as
to
be
Founded
on
a
Rock
,
let
it
be
assaulted
by
never
such
violent
stormes
,
it
stands
in
spite
of
them
.
He
Asserts
it
Experimentally
,
as
a
thing
which
he
has
not
only
heard
,
but
known
.
In
prosecuting
this
proposition
I
shall
shew
,
1st
.
In
what
sense
we
own
this
for
a
truth
.
2ly
.
How
it
may
be
proved
to
be
one
.
3ly
.
What
grounds
there
are
for
it
.
4ly
.
How
weak
the
Exceptions
are
that
are
,
made
against
it
.
When
we
say
such
a
Building
falls
not
,
1st
.
We
do
not
say
,
that
a
Building
,
which
seems
founded
on
a
Rock
,
falls
not
,
but
that
which
is
really
so
Founded
;
for
it
must
be
granted
,
that
Hypocrites
may
Cast
a
very
fair
shew
,
so
as
not
only
to
deceive
others
,
but
themselves
too
,
as
doubtless
those
did
,
who
to
the
very
last
presumed
,
that
they
were
so
interested
in
Christ
,
that
they
needed
never
fear
to
be
disowned
by
him
at
the
great
day
,
Mat.
7.
22.
Many
will
say
to
me
in
that
day
,
Lord
,
Lord
,
have
we
not
Prophesied
in
thy
Name
&c.
Now
the
fall
of
such
is
no
Exception
to
this
Truth
,
for
it
do's
not
follow
,
that
because
Meteors
in
the
Heavens
,
which
seem
to
be
Stars
,
but
are
only
Jellies
,
which
have
got
a
great
height
and
thereby
much
imbibe
the
Suns
light
,
are
seen
Frequently
to
fall
,
that
therefore
the
Stars
of
Heaven
do
fall
too
.
Men
may
so
Speciously
profess
Christ
,
as
,
though
they
be
no
living
Branches
in
Christ
,
yet
to
gain
the
repute
of
being
so
.
Now
if
these
be
taken
away
from
the
Root
,
it
follows
not
,
that
the
true
living
Branches
can
be
taken
away
also
.
St.
John
,
15.
2.
Every
Branch
in
me
that
beareth
not
Fruit
,
he
taketh
away
&c.
If
those
,
who
have
only
a
name
to
live
,
but
are
Really
Dead
,
as
it
was
with
the
Angel
of
the
Church
of
Sardis
Rev.
3.
1.
do
afterwards
carry
so
,
as
to
make
it
apparent
to
all
,
that
they
are
Dead
indeed
;
this
hinders
not
but
those
who
are
indeed
alive
,
may
still
keep
their
life
and
cannot
lose
it
.
If
those
,
who
are
so
near
the
Kingdome
of
God
,
that
they
seem
in
it
,
especially
to
those
,
who
are
little
Judicious
in
such
matters
,
(
it
was
easy
for
Ordinary
Persons
to
mistake
him
to
be
in
the
Kingdome
of
God
,
whom
Christ
Judges
not
to
be
far
off
Mark.
12.
34.
)
If
these
I
say
remove
to
a
greater
distance
from
God's
Kingdome
,
than
once
they
we●●
at
,
to
so
great
a
distance
that
every
one
may
now
see
,
they
are
not
in
it
,
this
shews
not
that
those
who
are
once
in
the
Kingdome
of
God
may
come
out
again
.
2ly
.
We
say
not
,
that
a
Building
,
which
is
really
Founded
on
a
Rock
,
may
not
seem
to
fall
.
We
grant
,
that
one
Really
Vnited
unto
Christ
may
seem
to
fall
off
from
him
,
he
may
seem
thus
both
to
himself
,
and
to
others
.
And
this
is
not
Unusuall
unto
those
,
who
are
in
the
state
of
Desertion
;
on
whom
little
Fruit
can
be
discerned
by
others
outwardly
,
in
whom
little
Fruit
is
found
by
themselves
inwardly
.
All
that
they
know
by
themselves
is
this
;
that
they
are
not
as
they
have
been
,
as
they
should
be
,
as
they
would
be
,
and
this
is
all
,
that
is
stirring
in
them
near
the
Root
,
which
Evidences
them
to
be
alive
,
like
the
Tree
whose
leaves
are
all
gone
.
Esai
.
6.
13.
Thus
the
Tree
in
Winter
seems
dead
,
for
it
has
no
more
on
it
,
than
a
dead
Tree
has
,
neither
Fruit
,
nor
so
much
as
Leaves
.
Yet
it
is
not
dead
,
for
at
the
Spring
it
shew's
,
it
has
life
in
it
,
which
it
could
not
have
,
if
ever
it
had
lost
it
quite
.
Thus
a
man
in
a
Swoon
seems
to
be
quite
dead
,
he
neither
has
sense
,
nor
Motion
,
nor
Pulse
,
nor
Breath
,
nor
Colour
;
He
is
every
way
as
like
a
dead
Corps
as
can
be
for
a
while
,
yet
that
he
is
not
dead
appears
Sufficiently
,
in
that
he
Recovers
again
.
3ly
.
Neither
do
I
say
,
that
those
,
who
are
indeed
Founded
on
a
Rock
,
may
not
really
fall
in
part
,
and
for
a
while
,
as
an
house
may
stand
,
and
yet
have
something
blown
off
it
,
or
washed
from
it
.
As
some
Slate
,
or
Tile
off
the
Roof
,
some
Plaister
off
the
Walls
&c.
One
really
Vnited
to
Christ
,
and
Quicken'd
in
him
,
and
by
him
,
may
lose
much
of
the
Vigour
of
his
life
,
much
of
the
strength
of
his
life
,
much
of
the
Fruits
of
his
life
.
The
inward
motions
of
his
Soul
after
God
,
and
the
things
of
God
,
such
as
Holiness
,
Righteousness
,
goodness
,
may
be
less
Vehement
,
less
Frequent
,
the
outward
Expressions
of
gracious
motions
within
,
whether
in
words
,
or
Carriages
,
or
Actions
,
may
be
less
conspicuous
.
And
this
may
be
either
through
Gods
Arbitrary
withdrawing
from
the
Soul
to
try
it
,
and
humble
it
,
and
Empty
it
;
Or
through
the
Souls
Voluntary
withdrawing
from
God
;
for
though
he
who
is
Born
of
God
,
so
far
as
he
is
Born
of
God
,
cannot
sin
,
yet
as
he
is
Born
of
meer
Man
,
and
carries
about
him
his
Old
nature
,
he
may
,
especially
when
he
is
exposed
to
Violent
Temptations
.
And
by
Sinning
he
may
provoke
God
to
suspend
his
Influences
,
and
may
incapacitate
himself
to
Receive
the
Influences
,
which
God
is
willing
and
ready
to
give
in
.
That
then
which
is
to
be
Asserted
is
,
4ly
.
That
one
Built
upon
the
Rock
Christ
,
can
neither
fall
Totally
,
nor
Finally
.
By
a
Totall
fall
I
mean
,
such
a
fall
as
would
,
be
incurr'd
by
the
Christian
,
should
he
be
supposed
to
be
removed
off
the
Foundation
,
and
to
lose
his
Union
to
Christ
.
The
Consequence
whereof
,
must
Necessarily
be
the
loss
of
all
saving
grace
;
so
that
though
he
still
retained
some
gifts
and
Common
graces
,
which
might
render
him
Tolerable
in
the
World
,
yea
Serviceable
,
yet
he
was
wholly
without
saving
grace
:
which
might
make
his
heart
good
,
bent
for
God
and
holiness
.
Now
thus
fall
he
cannot
,
though
he
may
commit
some
sins
,
yea
and
gross
sins
;
and
also
Neglect
some
Considerable
duties
,
and
come
under
the
Tyranny
of
some
lust
,
which
he
was
Unacquainted
with
before
,
and
little
Exercise
such
graces
as
formerly
were
stirring
in
him
,
yet
still
he
can
never
be
so
,
but
he
'le
have
the
Root
of
grace
in
him
,
and
still
the
bent
of
his
heart
will
be
Heaven-wards
,
though
as
to
any
actuall
motions
of
his
Soul
that
way
,
he
be
either
diverted
from
them
by
some
Deceit
,
or
hindr'd
in
them
by
some
Violence
.
Thus
the
stone
has
an
Inclination
towards
the
center
though
it
move
,
not
that
way
,
so
long
as
some
hand
interposes
to
stop
its
motion
.
The
Fountain
has
a
strong
tendency
to
send
our
streams
of
fresh
water
,
though
so
long
as
the
spring
is
stopt
with
stones
,
or
mud
,
no
water
at
all
appears
.
A
Christian
then
may
fall
partially
but
he
cannot
fall
Totally
.
By
a
Finall
fall
I
Understand
such
a
fall
as
he
will
never
recover
out
of
,
nor
shake
off
the
prejudice
of
.
Now
a
partiall
fall
may
be
supposed
,
where
thereis
no
Totall
.
As
there
may
be
a
finall
death
,
where
there
is
no
Totall
.
As
when
a
Man
dies
as
to
one
part
,
be
it
a
leg
or
an
Arm
,
which
is
so
Seized
on
by
the
Palsey
,
as
to
lose
all
sense
and
Motion
,
which
he
never
recovers
again
;
in
this
case
he
dies
finally
,
as
to
one
part
,
though
he
die
not
Totally
as
to
his
whole
body
.
Now
this
we
say
of
one
,
who
is
Built
on
the
Rock
Christ
,
and
is
a
Christian
.
As
he
can
neither
fall
Totally
,
so
as
to
lose
his
whole
new
life
,
Root
and
Branch
;
so
neither
can
he
fall
Finally
,
so
as
never
to
recover
that
Measure
of
Life
and
Grace
,
which
he
is
supposed
to
lose
.
Indeed
he
may
lie
some
while
in
his
fall
,
without
Rising
again
by
Repentance
,
as
it
was
with
St.
Peter
,
who
after
he
had
denyed
Christ
once
,
went
on
to
deny
him
again
,
and
again
more
Grievously
,
and
continued
in
this
sin
without
Repentance
for
about
three
houres
,
(
as
Divines
by
comparing
together
severall
Circumstances
of
the
History
,
do
compute
)
from
Nine
,
till
about
Midnight
,
though
he
was
Admonished
of
his
sin
,
by
the
Cock
Crowing
Twice
,
for
we
find
Luke
.
22.
61.
That
St.
Peter
did
not
Remember
what
Christ
had
told
him
about
his
Denying
him
Thrice
,
before
the
Cock
Crew
Twice
,
till
Christ
looked
upon
him
;
and
much
more
in
David
,
who
after
he
had
defiled
Bathsheba
,
and
Murdered
Uriah
,
Continued
in
his
sin
about
a
Year
not
Repenting
,
for
he
Repented
not
till
Nathan
reproved
him
,
and
Nathan
reproved
him
not
,
till
a
Child
was
born
of
his
adultery
with
Bathsheba
,
2.
Sam.
12.
14.
But
God
will
order
it
so
,
that
by
some
Ordinance
,
or
some
Providence
he
shall
be
Excited
,
and
Enabled
,
to
recover
himself
again
,
either
dureing
his
Life
time
,
or
however
at
his
Death
;
he
shall
recover
himself
so
,
as
to
be
able
and
ready
to
forsake
every
sin
he
has
lived
in
,
to
discharge
every
duty
he
has
Neglected
,
to
overcome
every
lust
he
has
been
kept
under
by
,
to
Exercise
every
grace
he
has
been
deficient
in
.
But
how
do's
it
appear
,
that
those
,
who
are
Built
on
Christ
,
neither
do
,
nor
can
fall
,
either
Totally
or
Finally
?
I
shall
not
go
about
to
Evidence
either
of
these
distinctly
,
but
shall
handle
them
conjointly
.
1st
.
That
life
and
grace
,
which
Christians
Receive
upon
their
Union
to
Christ
as
their
Foundation
,
head
and
Root
,
are
resembled
to
such
things
as
abide
,
if
they
do
not
grow
and
Flourish
.
It
is
like
a
well
of
Water
,
which
usually
is
not
dryed
up
,
though
the
Summer
be
very
droughty
,
John
.
4.
14.
A
well
of
water
,
Springing
up
into
Everlasting
Life
.
It
is
like
a
Tree
Planted
by
the
waters
,
which
lives
,
and
grows
,
and
Flourishes
,
when
others
are
quite
dead
for
want
of
Rain
.
Jere.
17.
8
It
is
like
Seed
,
which
has
Taken
Root
in
good
Ground
and
therefore
abides
,
and
Thrives
,
and
brings
forth
Fruit
,
St.
Mat.
13.
23.
St.
Luke
8.
15.
But
you
will
say
all
these
things
have
their
end
,
few
Fountaines
but
in
time
they
quite
fail
:
No
Trees
,
how
Commodiously
soever
planted
,
but
in
time
die
:
No
seed
,
but
when
it
has
brought
forth
as
much
fruit
as
it
will
,
dies
it self
,
and
its
Fruit
will
in
time
decay
.
Yet
let
it
be
Considered
that
all
these
,
last
full
as
long
as
it
could
be
Expected
,
they
should
do
,
according
to
their
nature
,
and
if
they
last
not
always
,
it
is
because
their
Nature
is
but
to
continue
for
a
time
.
Now
it
s
the
nature
of
saving
grace
to
continue
for
ever
,
for
it
is
Everlasting
life
as
it
is
called
,
St.
Jobn
.
3.
36.
He
that
beleives
on
the
Son
hath
Everlasting
life
.
1.
John
.
5.
11.
God
hath
given
to
us
Eternal
life
.
2ly
.
Those
who
are
thus
united
unto
Christ
are
such
as
God
has
Chosen
to
Salvation
,
and
therefore
they
cannot
fall
away
Totally
&
Finally
;
if
they
could
,
they
would
miss
of
that
Salvation
which
they
are
chosen
to
,
and
so
Gods
Election
would
be
Frustrated
.
Whoever
are
united
to
Christ
are
chosen
of
God
,
is
evident
,
because
all
those
are
Effectually
called
,
(
Vnion
to
Christ
being
the
Immediate
result
of
Effectuall
Vocation
)
and
none
are
thus
called
by
God
,
but
such
as
he
has
Chosen
,
Rom.
8.
30.
Whoever
are
chosen
of
God
are
chosen
to
Salvation
,
is
as
Evident
,
for
this
is
the
End
,
which
God
designes
to
advance
to
,
when
he
culls
out
such
from
the
World
,
as
he
Judges
fit
for
his
purpose
2.
Thes.
2.
13.
God
has
from
the
begining
chosen
you
to
Salvation
&c.
That
whoever
fall
away
from
grace
must
Assuredly
miss
of
Salvation
,
is
evident
to
all
,
who
understand
and
Consider
.
1st
.
What
those
,
who
are
saved
,
are
mainly
saved
from
,
and
this
is
their
lusts
and
Sins
,
Mat.
1.
21.
He
shall
save
his
People
from
their
sins
,
and
this
they
cannot
be
,
if
they
fall
away
from
Grace
.
2ly
.
What
they
are
mainly
saved
to
,
or
for
,
and
that
is
Glory
.
Now
those
,
who
have
lost
grace
,
are
incapable
of
glory
,
grace
differing
not
at
all
from
glory
but
in
degres
,
grace
is
but
glory
in
its
Infancy
,
and
glory
is
but
grace
in
its
full
Growth
.
Now
that
those
,
who
are
Elected
by
God
unto
Salvation
,
cannot
miss
of
it
,
is
Evident
,
whether
we
consider
Scripture
or
Reason
.
Scripture
saith
,
it
s
not
possible
for
the
Elect
to
be
〈◊〉
,
i.
e.
Into
such
Errours
or
sins
wherby
they
may
miss
Salvation
,
St.
Mat.
24.
24.
In
so
much
that
if
it
were
possible
,
they
shall
deceive
the
very
Elect.
Whoever
are
Blinded
,
so
as
to
miss
Salvation
,
the
Election
Obtains
it
.
i.
e
,
Those
who
are
Elected
by
Vertue
of
their
Election
Rom.
11.
7.
And
reason
shewes
,
that
whoever
are
Chosen
by
God
unto
Salvation
must
certainly
attain
it
,
unless
God
want
either
Power
,
Effectually
to
pursue
his
purpose
till
he
have
brought
it
about
,
or
will
,
to
do
what
he
is
able
,
neither
of
which
can
be
supposed
,
granting
but
that
which
none
can
with
any
shew
of
reason
deny
,
that
God
is
Omnipotent
on
the
one
hand
,
and
all
Wise
on
the
other
.
If
he
be
Almighty
,
he
can
Effect
whatever
he
has
a
mind
to
bring
about
;
and
if
he
be
all
Wise
,
he
can
never
alter
from
what
he
purposes
.
The
only
reason
why
men
change
and
give
over
pursuing
what
once
they
intended
,
when
still
it
is
in
their
power
so
to
pursue
it
as
to
attain
it
,
is
because
they
are
now
of
another
mind
then
once
they
were
,
and
that
because
they
find
Inconveniencies
now
,
which
formerly
they
never
thought
of
;
but
this
is
their
Foolishness
,
which
is
not
to
be
supposed
in
the
all
wise
God
,
who
perfectly
discernes
whatever
might
be
like
to
induce
him
to
wave
his
Choice
before
he
makes
it
.
3ly
.
Those
who
are
thus
united
unto
Christ
,
are
such
as
are
Aprehended
by
Christ
for
some
end
,
and
will
not
be
let
go
by
Christ
till
that
end
be
attained
.
As
St.
Paul
was
Apprehended
by
Christ
,
so
are
all
that
are
in
Christ
,
Phil.
3.
12.
As
our
first
Vnion
unto
Christ
,
Christ
takes
hold
of
us
by
the
hand
of
his
Spirit
,
and
we
take
hold
of
him
by
the
hand
of
our
faith
.
Now
that
which
Christ
takes
hold
of
us
for
,
is
to
bring
us
unto
that
,
which
a
Christian
by
his
Inclination
is
Carried
out
to
reach
after
;
I
follow
after
,
that
I
may
Apprehend
that
,
for
which
also
I
am
Apprehended
&c.
Now
there
is
no
attaining
this
,
which
is
Holiness
,
and
Righteousness
,
in
their
Perfection
,
with
the
peace
,
Joy
and
Glory
,
which
is
the
Necessary
result
of
these
,
without
holding
fast
grace
,
and
holding
on
in
good
works
,
in
Obedience
,
patience
,
and
Self-denyall
.
Now
they
being
in
Christs
hand
,
to
be
brought
unto
this
end
,
unless
Christ
want
either
power
to
keep
them
in
his
hand
,
or
power
while
he
do's
keep
them
in
his
hand
,
to
bring
them
unto
that
Salvation
he
designes
them
for
,
how
can
those
miss
Eternall
Life
,
of
whom
Christ
saith
,
I
give
unto
them
Eternall
Life
,
John
,
10.
28.
Who
are
kept
by
the
power
of
God
through
Faith
unto
Salvation
1.
Pet.
1.
5.
They
are
come
unto
Christ
,
got
into
his
hand
,
and
such
Christ
will
not
Cast
out
,
John
.
6.
36.
It
is
his
Fathers
will
,
he
should
Lose
none
of
them
,
Ver.
39.
While
he
was
on
earth
he
kept
those
God
gave
him
,
John
.
17
,
12.
Those
that
thou
gavest
me
I
have
●ept
&c.
4ly
.
Those
who
are
thus
united
unto
Christ
,
are
such
as
have
a
Love
to
God
and
Christ
,
and
Christ
has
a
Love
to
them
;
now
such
no
Temptations
can
Separate
,
it
is
Christs
Love
to
them
,
that
makes
him
Joyn
himself
to
them
,
it
is
their
love
to
Christ
which
makes
them
Close
with
him
.
Now
these
Christ
will
always
love
,
for
his
love
is
an
Everlasting
Love
,
Jere.
31.
3.
Whom
he
loves
he
loves
to
the
End
.
John
.
13.
1.
And
this
love
of
Christ
Engages
his
Wisdome
,
and
Power
for
their
Protection
,
and
no
Temptations
be
they
never
so
great
are
able
to
prevail
against
these
,
Rom.
8.
35.
39.
God
will
not
Suffer
them
to
be
Tempted
above
what
they
are
able
&c.
1.
Cor.
10.
13.
These
,
by
God's
help
shall
never
overcome
them
so
far
,
as
to
make
them
willing
to
leave
Christ
,
and
Christ
will
not
leave
them
,
though
they
should
be
willing
to
leave
him
,
much
less
when
they
are
not
.
5ly
.
They
are
Sealed
by
the
Spirit
unto
Salvation
2.
Cor.
1.
Who
hath
also
Sealed
us
.
Ye
are
Sealed
with
the
holy
Spirit
of
promiss
which
is
the
Earnest
,
&c.
Greive
not
the
holy
Spirit
of
God
.
God
by
giving
them
his
Spirit
,
do's
that
to
them
which
men
do
by
setting
to
their
Seals
,
or
by
giving
Earnest
,
they
do
confirm
the
bargain
,
and
make
sure
the
performance
of
it
;
So
that
hereby
God's
truth
and
faithfulness
is
engaged
to
make
good
the
Salvation
which
he
by
the
Seal
and
earnest
,
has
Obliged
himself
unto
;
which
he
cannot
do
without
keeping
them
from
Totall
and
finall
Apostasy
1.
Thes.
5.
24.
Faithfull
is
he
who
has
called
you
,
1.
Cor.
1.
8.
9.
Who
shall
confirm
you
unto
the
End
&c.
God
is
faithfull
by
whom
ye
were
called
.
6ly
.
Uniting
a
Soul
unto
Christ
as
to
its
Foundation
is
Gods
work
,
which
he
begins
with
a
design
to
Compleat
,
for
this
is
an
Imperfect
work
in
its
self
;
the
laying
of
a
Foundation
is
good
to
nothing
unless
their
follow
a
Building
on
the
Foundation
,
and
a
perfecting
the
Building
you
shall
not
meet
with
any
man
who
is
in
his
Wits
,
that
lets
his
work
rest
Immediately
after
he
has
laid
the
Foundation
,
unless
he
be
diverted
by
more
urgent
Business
,
or
hindred
by
downright
Violence
,
as
the
Jewes
were
in
the
Building
of
the
Temple
.
Now
this
being
God's
work
he
'le
perfect
as
well
as
begin
it
,
For
all
God's
works
are
perfect
Deut.
32.
4.
He
leaves
them
not
half
done
.
This
made
St.
Paul
Confident
of
the
Philippians
doing
well
,
Phil.
1.
6.
God
had
begun
and
he
could
not
Believe
but
he
would
go
on
.
7ly
.
For
all
such
as
are
Vnited
to
Christ
,
Christ
did
pray
on
Earth
,
and
still
Intercedes
in
Heaven
.
What
he
prayed
for
Peter
,
he
presses
God
for
all
,
that
their
Faith
may
not
fail
,
however
Satan
be
let
out
to
Tempt
them
,
Luke
.
22.
32.
He
prays
that
God
would
Keep
them
from
Evil.
John
.
17.
5.
And
this
he
begs
not
only
for
his
Disciples
that
then
attended
him
.
But
for
all
that
should
Beleive
on
him
through
their
words
Verse
.
2.
Therefore
it
cannot
be
pretended
that
this
prayer
was
made
for
some
few
and
not
for
all
Christs
Members
.
Now
if
the
Prayer
of
a
Righteous
Man
be
so
Effectuall
Jam.
5.
6.
Shall
we
think
that
the
prayer
of
Christ
,
who
is
the
Holy
one
of
God
,
the
Son
of
God
,
that
it
shall
prevail
〈◊〉
nothing
?
may
Christians
be
Confident
That
if
they
ask
any
thing
According
to
God's
will
he
hears
them
,
1
,
Joh
,
5.
14.
And
may
they
not
be
as
Confident
that
if
Christ
aske
any
thing
he
shall
not
be
denyed
?
he
himself
was
so
,
John
11.
41.
42.
I
know
that
thou
hearest
me
always
.
And
St.
Paul
upon
this
account
was
very
Confident
that
none
could
rise
up
against
him
to
Condemn
him
,
or
otherwise
hurt
him
,
because
Christ
Interceded
for
him
,
among
others
Rom
,
8.
34.
8ly
.
This
is
the
great
thing
which
those
who
are
Vnited
to
Christ
do
most
Prize
,
Love
,
and
desire
,
seek
,
and
pray
for
,
that
they
may
be
Established
in
what
is
good
,
1.
Pet.
5.
10.
Peter
begged
no
more
for
the
dispersed
Jewes
,
then
every
Sincere
Christian
begs
for
himself
,
that
they
may
be
kept
from
the
Evil
of
Temptations
.
Mat
,
6.
13
,
Christ
Teaches
them
thus
to
pray
by
his
Spirit
that
they
may
be
made
To
go
in
the
Paths
of
his
Commandments
Psal.
119.
35.
Make
me
to
go
&c.
Incline
mine
heart
&c.
Turn
away
mine
Eyes
&c.
Now
shall
not
he
Who
fulfills
the
Desire
of
such
as
fear
him
,
Psal.
145.
19.
Answer
them
in
these
which
are
so
every
way
agreeable
to
his
will
?
When
they
desire
to
be
kept
Close
to
God
,
and
God
desires
it
too
;
Shall
the
Devil
,
or
the
World
,
or
the
Flesh
be
able
to
hinder
it
?
When
God
bids
them
Ask
,
Seek
,
Knock
,
and
Encourages
them
to
this
,
by
telling
them
they
shall
Receive
,
Find
,
and
get
Opened
,
Mat.
7.
7.
And
when
they
follow
his
Counsell
,
and
obey
his
Commands
and
take
heart
by
his
Encouragements
,
will
he
disapoint
them
?
9ly
.
God
is
Engaged
by
Covenant
to
keep
them
from
falling
,
and
therefore
he
is
Engaged
to
do
his
utmost
Towards
this
,
and
he
is
able
to
do
what
he
has
Engaged
to
do
,
Jude
.
24.
Now
unto
him
who
is
able
to
keep
you
from
Falling
&c.
This
is
the
Tenure
of
the
New
Covenant
which
God
has
Entered
into
with
every
one
who
is
Really
Vnited
to
Christ
,
to
Put
his
Law
in
their
Inward
parts
and
Write
it
in
their
hearts
&c.
Jere.
31.
33.
That
he
'le
neither
depart
from
them
nor
they
from
him
,
Jere.
32.
39.
40.
They
shall
fear
him
for
ever
&c.
That
he
'le
cause
them
to
walk
in
his
Statutes
and
Keep
his
Judgments
and
do
them
,
Ezek
,
36.
27.
That
he
'le
betroth
them
to
himself
for
ever
&c.
Hose
,
2.
19.
20.
That
the
Mountains
should
sooner
depart
,
and
the
Hills
be
Removed
&c.
Isai.
54.
9.
10.
That
his
Spirit
shall
not
depart
from
them
,
nor
their
Seed
,
Isai
.
59.
11.
Indeed
these
promises
seem
to
be
made
unto
Israel
after
the
Flesh
,
but
they
were
designed
for
Israel
after
the
Spirit
;
the
Jewes
Literall
are
but
a
Type
of
the
Jewes
Mysticall
,
and
the
promises
,
which
were
made
to
them
in
the
Letter
,
according
to
their
more
Spirituall
and
high
meaning
belong
to
the
True
Israel
of
God
.
And
we
have
the
very
same
things
promised
in
the
New
Testament
,
though
in
other
Terms
,
that
God
will
Build
his
Church
so
on
a
Rock
that
Hells
Gates
,
with
all
the
power
and
policy
of
Hell
,
cannot
prevail
against
it
.
Mat.
16.
18.
And
that
the
Spirit
,
which
God
gives
his
People
,
shall
abide
with
them
for
ever
;
John
.
14.
16.
It
s
true
also
,
that
these
promises
are
not
sensibly
made
good
to
his
People
of
a
long
while
,
yet
even
then
they
are
Really
made
good
,
though
not
so
fully
as
they
shall
be
;
they
cleave
to
God
,
when
their
hearts
seem
to
wander
from
him
,
they
fear
God
,
when
their
Hearts
seem
most
hardened
from
his
Fear
.
10ly
.
In
those
,
who
are
truly
United
unto
Christ
,
Sin
is
so
Mortified
as
never
to
recover
Life
again
,
and
the
Soul
is
so
Quicken'd
as
never
to
die
again
,
no
more
than
Christ
died
after
he
once
rose
;
Those
who
are
Really
United
unto
Christ
,
are
Baptized
into
his
Death
,
so
as
they
begin
to
die
unto
Sin
,
and
though
Sin
do's
no
die
forthwith
in
them
,
no
more
than
Christ
dies
immediately
after
he
was
Nailed
on
the
Cross
yet
they
continue
dying
by
degrees
,
as
Christ
did
,
untill
they
be
quite
dead
,
and
they
are
Baptized
into
his
Resurrection
,
so
as
to
be
Raised
to
a
new
Life
which
shall
no
more
die
than
Christ
did
,
after
he
was
once
Raised
.
And
this
is
the
importance
of
Rom.
6.
3.
11.
Know
ye
not
that
so
many
of
us
,
as
were
Baptized
into
Jesus
Christ
,
were
Baptized
into
his
Death
?
Likewise
reckon
your selves
Dead
unto
Sin
,
but
alive
to
God
.
And
those
whom
it
is
thus
with
,
can
never
fall
either
Totally
or
Finally
.
11ly
.
Those
who
thus
fall
,
evidence
that
whatever
they
seemed
,
they
never
really
were
United
unto
Christ
,
for
if
they
had
been
,
they
would
have
kept
to
him
.
It
will
appear
,
that
we
are
Christs
house
,
if
we
hold
on
to
the
end
,
Heb.
3.
6.
We
are
partakers
of
Christ
,
if
we
hold
to
the
End
,
V.
14.
It
will
appear
that
we
are
Disciples
indeed
,
if
we
continue
in
Christs
words
,
St.
John
.
8.
31.
He
saith
not
,
we
shall
be
Partakers
of
Christ
,
or
we
shall
be
Christs
Disciples
;
but
we
are
already
,
if
we
have
that
in
us
,
which
will
make
us
Stedfast
.
It
will
appear
that
we
are
Sons
,
if
we
abide
in
Gods
house
for
ever
,
V
:
35.
T
is
a
certain
Sign
that
those
were
never
of
the
true
Church
of
Christ
,
who
at
any
time
go
out
from
it
,
1.
John
2.
19.
But
,
you
will
say
,
what
Reason
〈◊〉
there
,
why
those
who
are
thus
Built
on
Christ
,
cannot
fall
neither
Totally
nor
Finally
?
I
answer
First
,
because
the
Foundation
it self
cannot
fail
,
it
being
the
Rock
of
Ages
Psa
:
26.
Jesus
Christ
is
the
same
Yesterday
,
and
to
day
,
and
for
ever
.
Heb.
13
,
8.
He
is
a
sure
Foundation
.
Isa.
28.
16.
2ly
.
The
union
between
the
Soul
and
Christ
the
Foundation
cannot
be
dissolved
.
On
Christs
part
it
cannot
,
because
he
is
altogether
Unchangeable
:
On
the
Souls
part
it
cannot
,
because
Tho'
it
be
mutable
in
it self
,
yet
it
is
Established
in
Christ
.
There
is
a
double
Reason
of
its
Establishment
.
1st
.
From
the
Nature
of
that
Life
,
which
Springs
up
in
it
from
the
Foundation
of
Life
,
Christ
,
unto
whom
it
is
United
.
This
continually
springing
up
keeps
the
will
,
which
otherwise
would
be
fickle
enough
,
steadily
bent
for
God
the
same
way
Heaven-wards
;
hence
it
〈…〉
he
,
who
is
Born
of
God
,
cannot
sin
.
St.
John
.
3.
9.
For
there
is
no
Sin
,
but
what
is
Voluntary
,
now
their
will
is
already
Engaged
for
God
:
They
may
do
,
what
ought
not
to
be
done
,
through
Ignorance
or
weakness
,
being
overpowered
by
Temptations
,
Transported
by
Lusts
and
Passions
,
but
their
Will
cannot
fully
consent
to
Sin
,
because
it
is
otherwise
preingaged
.
Thus
a
Weather-Cock
is
very
mutable
of
it self
,
but
if
there
be
a
Wind
,
that
Blows
on
it
continually
,
that
keeps
continually
in
the
some
Quarter
,
the
Weather-Cock
it selfe
will
keep
Immoveable
;
thus
a
Cork
or
some
such
light
thing
is
easily
moveable
this
way
or
that
way
,
but
if
it
be
cast
into
a
stream
,
which
continually
moves
the
same
way
,
it
is
determined
to
a
certain
motion
.
2ly
.
From
the
Power
of
God
,
which
helps
it
against
whatever
would
move
it
.
To
make
this
help
God
is
inclined
both
by
his
infinite
goodness
,
and
his
peculiar
Love
to
them
;
he
is
obliged
by
his
faithful
promise
,
he
having
said
.
I
will
Strengthen
thee
,
I
will
help
thee
,
I
will
uphold
thee
with
the
Right
hand
of
my
Righteousness
,
Esa.
41.
10.
He
is
concerned
,
as
he
consults
his
own
Honour
,
which
is
Engaged
to
bring
those
into
Canaan
,
whom
he
has
brought
out
of
Egypt
,
and
Suffer
not
them
to
perish
in
the
Wilderness
:
He
is
Enabled
by
his
unsearchable
Wisdom
,
his
Irresistible
power
,
and
his
being
every
where
present
,
and
continuing
to
Eternity
,
so
that
in
no
time
or
place
can
there
any
Temptation
befall
his
People
,
which
he
is
not
acquainted
with
,
and
which
he
is
not
every
way
able
to
secure
them
against
.
As
for
the
Exceptions
against
this
Truth
,
they
are
severall
.
1st
.
Those
,
Who
should
best
understand
this
,
if
it
were
so
,
seem
to
doubt
of
it
,
as
St.
Paul
,
1.
Cor.
9.
27.
Lest
by
any
means
,
when
I
have
Preached
to
others
,
I
my self
should
be
a
Gastaway
,
Phil.
3.
11.
If
by
any
〈…〉
might
attain
to
the
Resurrection
of
the
Dead
Ans.
If
this
instance
were
brought
of
any
other
,
besides
St.
Paul
and
some
of
like
eminent
graces
with
him
,
or
if
it
was
brought
of
St.
Paul
when
he
lay
under
some
great
Temptation
,
we
might
answer
,
that
tho'
this
were
never
so
certain
a
Truth
,
yet
those
who
lye
under
much
darkness
(
As
even
these
,
who
are
called
into
the
Marvellous
light
of
God
,
during
the
Disadvantages
of
this
life
do
)
may
question
it
.
But
I
rather
say
,
St.
Paul
there
does
not
declare
,
that
he
doubts
lest
he
should
become
a
Reprobate
,
or
lest
he
should
come
short
of
that
eminent
Grace
,
which
he
Expresses
by
the
Periphrasis
of
the
Resurrection
of
the
Dead
;
but
he
declares
,
that
if
he
did
not
use
due
means
to
avoid
being
a
Reprobate
,
and
to
attain
the
Resurrection
of
the
dead
,
he
might
be
a
Reprobate
and
miss
that
Resurrection
;
and
therefore
he
could
not
but
best●r
himself
in
the
use
of
means
,
that
he
might
avoid
this
danger
.
He
who
says
,
he
puts
on
hard
,
lest
he
should
not
get
to
his
journeys
end
that
night
,
does
not
declare
,
that
he
doubts
he
shall
not
get
to
his
journeys
end
,
though
he
should
ride
never
so
hard
:
he
only
declares
,
that
without
riding
hard
he
expects
it
not
,
and
if
he
do
but
ride
hard
,
he
fears
it
not
.
Obj.
2.
But
what
need
there
any
caution
,
when
there
is
no
danger
.
Thou
standest
by
Faith
,
be
not
high
minded
,
but
fear
.
Rom.
11.
20.
Let
him
,
that
thinketh
he
standeth
,
take
heed
least
he
fall
.
1.
Cor.
10.
12.
Ans.
1.
Though
there
be
no
falling
from
Saving
Grace
,
yet
there
may
be
from
Common
Grace
.
He
that
has
the
Talent
and
improves
it
not
,
may
lose
it
.
There
are
none
that
deny
,
but
Common
Grace
,
which
is
only
the
Workings
of
the
Spirit
upon
a
man
,
may
be
lost
.
And
it
is
a
Disadvantage
to
lose
it
(
Tho'
of
it self
it
is
not
Sufficient
to
Salvation
)
both
because
those
,
who
have
common
grace
are
nearer
to
Salvation
than
those
,
who
have
it
not
,
and
also
because
,
if
they
should
miss
of
Salvation
,
they
are
however
even
by
Common
Grace
restrained
from
many
sins
,
which
otherwise
they
would
run
into
,
and
thereby
Aggravate
their
own
Guilt
and
increase
there
misery
.
Seing
therefore
,
many
of
those
the
Apostle
wrote
to
,
were
such
as
had
but
a
common
work
of
Grace
upon
them
,
(
as
the
Generality
of
the
Visible
Church
ordinarily
have
no
more
)
such
cautions
as
these
might
be
of
use
to
them
.
2ly
.
Tho'
one
who
has
Saving
Grace
,
cannot
fall
Totally
and
Finally
from
Grace
,
yet
they
may
fall
in
part
,
and
for
a
while
;
they
may
lose
much
of
there
light
and
Strength
,
and
thereby
●●
less
holy
,
&
unblameable
,
and
Exemplary
in
their
Lives
,
and
have
less
Comfort
in
their
hearts
,
God
may
be
less
pleased
and
honoured
by
them
,
and
others
less
edified
.
Now
this
is
so
Considerable
a
disadvantage
,
that
they
may
well
be
Concerned
to
take
heed
of
incurring
it
.
3ly
.
Tho'
those
,
who
have
Saving
Grace
,
be
in
no
danger
of
falling
quite
from
it
,
yet
it
is
not
to
be
Expected
,
they
should
be
preserved
without
their
own
Watchfulness
and
Wariness
.
That
which
is
the
great
security
of
Gods
People
in
their
grace
is
,
that
one
part
of
their
Grace
is
a
fear
of
God
,
and
a
Jealousy
of
themselves
,
and
that
which
does
Excite
this
fear
,
and
awaken
this
Jealousy
in
them
is
the
being
cautioned
of
their
danger
.
This
makes
them
Work
out
their
Salvation
with
fear
and
Trembling
,
Phil.
2.
12.
Though
the
nurse
have
such
hold
of
the
Child
,
as
to
keep
it
from
falling
,
yet
to
make
it
more
cautious
in
its
walking
,
she
may
Fright
it
by
minding
it
of
the
danger
it
is
in
of
falling
,
if
it
be
left
to
it self
,
and
this
fear
of
falling
may
be
one
means
to
keep
it
on
its
Legs
.
Obj.
3.
But
does
not
this
open
a
door
to
all
Licentiousness
,
to
tell
men
that
they
cannot
fall
away
from
Christ
?
May
they
not
then
say
we
may
do
as
we
list
?
Ans.
1st
.
Those
,
whom
we
assert
to
be
past
this
danger
,
are
only
such
,
whose
hearts
are
firmly
principled
with
a
Love
to
Holiness
and
Righteousness
,
and
an
hatred
of
all
Impurity
and
iniquity
;
and
those
who
are
such
,
would
not
allow
themselves
in
sin
,
though
they
should
not
apprehend
any
disadvantage
by
it
.
2ly
.
Those
know
well
that
what
mainly
secures
them
against
this
great
danger
of
falling
away
,
is
that
Principle
of
fear
,
which
God
has
Implanted
in
them
,
and
that
it
is
the
exercise
of
this
,
which
is
the
means
to
preserve
them
.
3ly
.
Even
those
know
,
that
should
they
give
way
unto
Corruptions
and
Temptations
,
tho'
they
do
not
fall
away
,
yet
they
may
incur
other
Inconveniences
,
whereby
their
Sorrows
may
be
Multiplied
,
and
Gods
Judgements
may
be
heaped
upon
them
.
None
can
expect
to
gain
by
presuming
to
sin
,
because
they
are
so
joyned
to
Christ
as
they
cannot
be
separated
from
him
;
God
will
follow
them
with
such
Inward
Terrours
,
and
outward
pressures
,
as
will
weary
them
out
of
all
these
sinfull
Courses
.
Use
.
1st
.
This
shews
the
Excellent
state
,
to
which
Christians
(
such
as
are
so
indeed
)
are
arrived
.
They
have
got
Grace
,
which
is
the
most
precious
thing
in
the
World
,
for
it
is
the
seed
of
Glory
.
They
are
got
into
Gods
favour
,
that
favour
,
which
is
the
Originall
of
all
Blessings
whatsoever
both
of
Soul
and
body
:
They
are
Sons
of
Gods
,
Brethren
of
Christ
,
Temples
of
the
Holy-Ghost
,
Heirs
of
Heaven
,
Objects
of
Gods
Love
and
care
,
the
Charge
of
his
Provideace
.
And
what
makes
all
these
advantages
compleat
is
,
that
they
are
so
firmly
stated
in
them
,
that
they
can
never
wholly
lose
them
;
whereas
all
worldly
Enjoyments
and
accomplishments
are
Exposed
to
variety
of
hazards
,
even
the
firmest
and
surest
of
them
.
What
reason
then
have
those
,
who
are
advanced
thus
high
,
to
give
thanks
to
their
Good
God
for
what
he
has
already
done
for
them
and
further
intends
them
?
What
need
they
care
,
though
they
want
many
of
the
Conveniences
of
the
world
which
others
have
,
when
they
have
that
,
which
is
Incomparably
of
Greater
worth
,
which
the
Generality
of
the
World
are
without
?
2ly
.
Take
heed
of
taking
up
with
such
Attainments
in
Grace
,
as
may
be
lost
again
;
That
which
may
be
lost
,
can
never
Everlastingly
Advantage
us
;
we
are
not
Rooted
and
Grounded
in
it
.
We
are
not
born
again
of
Corruptible
Seed
,
but
of
Incorruptible
,
by
the
Word
of
God
,
which
liveth
and
abideth
for
ever
.
1.
Pet.
1.
23.
Indeed
Common
Grace
is
better
than
no
Grace
,
as
it
is
a
step
nearer
Saving
Grace
,
and
as
it
Restrains
from
such
Extravagances
as
would
increase
our
Misery
in
Hell
,
but
it
is
not
to
be
Rested
in
,
how
Specious
soever
it
be
,
because
it
cannot
assure
us
of
Heaven
,
nor
secure
us
from
Hell
.
We
should
therefore
be
much
in
Examining
our selves
,
whether
that
Grace
,
which
we
please
our selves
in
,
have
a
Root
and
a
Spring
within
us
;
if
not
,
it
will
not
last
long
,
it
will
never
abide
the
Tryals
,
it
shall
shall
meet
with
in
Life
and
Death
.
If
it
be
not
a
New
Nature
in
us
,
altering
the
very
bent
and
Inclinations
of
our
hearts
,
it
will
never
continue
.
If
the
Living
Word
be
not
ingrafted
in
us
,
it
will
never
stay
long
with
us
.
Whoever
they
be
that
think
,
that
Saving
Grace
may
be
so
easily
lost
,
it
is
much
to
be
doubted
,
whether
ever
they
knew
the
Power
of
it
,
what
a
great
Alteration
it
works
in
the
Soul
.
St.
Mat.
7.
26.
27.
And
every
one
that
heareth
these
sayings
of
mine
,
and
doth
them
not
,
shall
be
Likened
unto
a
Foolish
man
,
which
Built
his
house
upon
the
Sand
:
And
the
Rain
descended
,
&
the
Flouds
came
,
&
the
Winds
blew
&
beat
upon
that
House
:
and
it
Fell
,
and
great
was
the
Fall
of
it
.
OUR
Saviour
having
shewn
his
hearers
in
the
first
part
of
the
Parable
,
what
it
is
to
Build
wisely
,
shews
them
now
in
the
Second
Part
,
what
it
is
to
Build
Foolishly
:
In
this
part
we
have
the
Builder
and
the
Building
.
In
the
Builder
we
have
.
1st
.
His
Practice
,
he
does
something
,
he
willingly
Embraces
the
Easier
part
of
Religion
,
he
hears
:
Be
the
Doctrine
never
so
pure
,
Spirituall
and
Practicall
;
he
can
bear
it
,
or
at
the
word
can
give
it
the
hearing
;
but
the
main
thing
he
omits
,
he
does
little
or
however
little
to
purpose
,
he
either
does
nothing
,
or
however
not
all
.
2ly
.
His
Character
,
he
is
a
Fool
:
It
may
be
he
conceits
himself
Wise
,
in
that
he
uses
prudence
to
distinguish
between
the
Different
parts
of
Religion
,
culling
out
the
easy
part
and
Leaving
the
Difficult
,
Closing
with
the
creditable
and
profitable
part
,
and
waving
the
Ignom●●●ous
and
prejudiciall
part
,
whereas
others
Foolishly
grasp
the
Flower
and
Prickle
together
,
and
while
they
strive
to
gain
by
Religion
on
the
one
hand
,
lose
by
it
on
the
other
.
Yet
he
is
but
a
Fool
:
God
knows
him
to
be
so
,
and
so
in
the
Issue
he
will
be
counted
both
by
himself
and
others
,
when
he
has
ruined
himself
by
that
,
which
he
thought
would
advantage
him
.
In
the
Building
we
have
.
1st
.
The
Manner
of
this
Building
,
how
it
is
begun
and
Carried
on
.
The
Foundation
of
it
is
laid
in
the
Sand
,
and
on
such
a
Foundation
the
Superstructure
is
Raised
.
Now
the
Sand
,
being
only
an
heap
of
little
Particles
altogether
incoherent
one
with
another
,
Easily
admits
into
it self
Water
from
the
Flouds
of
the
Sea
or
River
adjacent
,
which
frequently
overflow
it
from
above
,
and
Water
from
the
Quick
Springs
,
which
arise
from
Beneath
and
Easily
insinuate
into
it
,
whereby
it
must
needs
be
Exceedingly
weakened
,
and
so
Rendred
unfit
to
support
firmly
any
mighty
Superstructure
,
at
lest
for
any
Considerable
Time
.
2ly
.
The
Tryal
of
the
Building
.
Even
this
is
set
upon
by
Showers
,
Flouds
,
and
Winds
on
every
side
,
it
standing
somewhat
higher
than
that
Earth
which
is
round
about
it
,
though
it
be
altogether
unacquainted
with
those
Violent
Assaults
,
which
the
other
meets
with
,
it
usually
falling
,
before
it
be
greatly
put
to
the
Stress
.
3ly
.
The
Proof
of
this
Building
.
Tho
possibly
it
may
stand
for
some
time
,
yea
even
after
it
is
begun
to
be
Assaulted
;
it
tumbles
not
at
the
first
Fall
of
Rain
,
the
first
dash
of
a
Floud
nor
the
first
Blast
of
Wind
,
yet
at
Last
it
falls
,
yea
And
great
is
the
fall
of
it
:
It
falls
Suddenly
,
few
or
none
Expecting
the
Fall
of
it
;
it
falls
Totally
,
no
part
of
it
Remaining
Standing
;
it
falls
Irrecoverably
,
so
as
never
to
be
in
a
Condition
for
Rebuilding
again
.
Doct.
1st
.
There
are
some
,
that
content
themselves
to
he●e
Christs
sayings
,
but
never
heed
to
do
them
.
There
were
such
sort
of
People
in
Ezekiels
time
Chap.
33.
V.
31.
They
come
unto
thee
,
is
the
People
cometh
,
and
they
Sit
before
thee
as
my
People
,
and
they
hear
thy
words
,
but
they
will
not
do
them
.
And
some
in
Jeremiah's
time
,
that
went
somewhat
beyond
these
,
who
not
only
came
to
hear
that
Prophet
and
professed
that
they
desired
to
hear
him
,
that
they
might
know
,
what
they
ought
to
do
,
yea
and
promised
,
they
would
do
whatever
he
declared
to
them
in
Gods
name
they
should
do
;
yet
for
all
that
,
when
they
are
told
what
they
pret●●●
they
desire
to
know
,
they
obey
not
.
Chap.
42.
v.
1.
6.
and
Chap.
43.
v.
2.
Such
were
those
in
Moses
his
Time
.
Deut.
5.
27.
Yet
those
are
the
very
People
,
who
(
all
but
two
persons
)
were
out
off
in
the
Wilderness
for
their
great
Disobedience
.
Many
of
these
no
doubt
Christ
did
observe
in
his
Time
,
which
gave
him
occasion
to
detect
their
Folly
in
this
Text
;
we
read
of
Thousands
who
Flocked
after
him
,
five
Thousand
at
one
Time
St.
Mat.
14.
21.
Four
Thousand
at
another
besides
Women
and
Children
.
S.
Mat.
15.
38.
Whom
it
is
probable
he
taught
as
well
as
fed
;
yet
do
we
not
find
,
that
he
left
many
faithful
Obeyers
of
his
Doctrine
.
Yea
many
of
his
hearers
turned
P●●secutors
of
him
,
as
many
of
his
Servants
have
Experienced
the
like
from
their
hearers
,
witness
S.
Stephen
.
Acts
7.
57.
and
S.
Paul
.
Acts.
22.
12.
It
was
not
an
Impertinent
caution
which
St.
James
gave
,
Jam.
1.
22.
Be
ye
Doers
of
the
Word
,
and
not
Hearers
only
,
deceiving
your
own
selves
.
He
knew
that
many
of
those
,
whom
he
wrote
to
,
greatly
needed
it
.
1st
.
Of
these
some
come
to
hear
without
the
least
Intention
to
do
what
they
hear
.
Men
are
induced
to
come
to
Church
for
many
other
ends
besides
Hearing
:
Some
come
to
see
and
be
seen
,
as
many
People
go
to
Markets
and
Fairs
,
not
that
they
have
any
Business
there
,
but
they
can
find
nothing
to
do
at
home
,
and
they
have
a
mind
to
look
about
them
.
Thus
even
Dogs
love
to
be
where
most
company
is
stirring
.
Others
come
to
please
such
as
they
have
some
Dependance
upon
,
and
expect
some
Advantage
by
,
whether
they
be
Masters
,
or
Parents
,
or
Neighbours
,
or
Friend
.
It
may
be
these
either
intreat
or
command
them
to
come
,
or
otherwise
Express
,
that
it
is
their
Pleasure
,
they
should
come
,
and
they
are
afraid
to
incur
their
Displeasure
;
they
would
not
be
frowned
upon
,
nor
chid
,
nor
incur
any
Inconvenience
by
not
coming
,
yet
if
they
had
only
themselves
to
please
,
they
had
rather
sit
at
home
,
and
sleep
,
or
drink
,
or
play
,
or
else
go
abroad
to
some
Idle
People
like
themselves
,
and
spend
their
time
with
them
in
vain
Talking
.
Others
come
for
their
credits
sake
,
that
they
may
not
be
looked
on
among
sober
People
as
such
as
are
wholly
void
of
all
sense
of
Religion
;
such
as
have
neither
Reverence
to
God
,
nor
care
of
their
own
Souls
;
such
as
believe
Heaven
and
Hell
to
be
meerly
the
Dreams
of
Melancholique
Fools
,
which
please
themselves
with
their
own
dotings
,
or
else
the
Devices
of
Subtle
Politicians
,
to
keep
simple
People
within
Bounds
.
Others
come
to
save
themselves
from
the
Lash
of
the
Law
,
which
Requires
Peoples
attending
,
where
they
may
hear
,
under
several
Penalties
.
And
it
may
be
it
would
be
better
for
some
Souls
,
if
these
Penalties
were
more
strictly
Exacted
;
This
might
put
them
upon
using
those
means
of
Grace
,
which
God
has
provided
for
them
,
if
not
for
Love
of
their
Souls
,
which
the
Generality
have
little
sense
of
,
and
little
concern
for
,
yet
however
for
Love
of
their
Purses
.
Others
come
to
quiet
their
Consciences
:
there
is
in
most
People
an
Inward
Sense
of
a
Deity
,
which
they
cannot
shake
off
without
offering
extreme
Violence
to
the
Faculties
of
their
Souls
:
this
restlesly
puts
them
upo●
doing
something
,
which
may
be
pleasing
to
th●●●
God
,
in
whose
hands
themselves
,
their
Comfort
and
their
Hopes
are
.
Now
there
are
but
two
things
,
which
a
awakened
Conscience
can
Expect
,
should
fin●
acceptance
with
God
.
1st
.
Holiness
and
Righteousness
in
the
Principles
and
Practices
of
them
,
which
comprehend
under
them
Faith
,
Love
,
Meekness
,
Lowlines●
Patience
,
Resignedness
&c.
With
the
various
Expressions
of
them
.
2ly
.
Outward
Means
,
which
being
diligently
and
Faithfully
made
use
of
might
,
through
the
Influences
of
the
Good
Spirit
,
bring
unto
these
Gracious
Principles
and
Practises
.
The
First
of
these
,
considering
the
degeneracy
of
our
nature
,
are
very
remote
from
us
,
and
not
to
be
attained
without
Difficulty
.
The
Second
are
near
to
us
,
and
we
may
use
them
in
some
sort
without
any
Care
,
Toil
,
and
Trouble
.
Now
those
,
who
have
some
Conscience
,
must
have
something
to
quiet
it
with
,
And
those
,
who
have
but
a
little
Conscience
,
can
get
it
quieted
with
a
small
matter
;
and
those
,
who
are
lovers
of
their
own
Ease
and
Pleasure
,
would
be
〈…〉
little
cost
and
Trouble
with
their
Conscience
as
may
be
.
Now
it
is
as
cheap
a
way
of
Pleasing
God
as
can
be
(
if
it
would
but
serve
)
to
give
him
the
hearing
,
as
to
what
he
speaks
outwardly
by
his
written
Word
,
and
by
his
Ministers
,
and
when
that
is
done
,
to
do
what
they
list
.
Obj.
But
is
it
Possible
,
that
men
should
be
so
Swayed
with
these
Collaterall
Inducements
,
to
come
to
hear
,
and
not
at
all
be
touched
with
the
sense
of
the
Great
Inducement
,
which
is
the
Saving
of
the
Soul
?
And
sure
if
they
had
any
regard
to
that
,
they
could
not
satisfie
themselves
in
Hearing
without
Doing
.
Ans.
Indeed
we
must
needs
grant
this
Last
,
that
they
could
not
:
no
more
than
the
Patient
,
who
is
grievously
Troubled
with
a
Vexations
and
Dangerous
Malady
,
can
rest
meerly
in
hearing
what
the
Physician
talks
to
him
,
without
using
the
Remedies
which
he
prescribes
.
For
alass
!
What
does
it
advantage
a
man
to
hear
of
the
causes
of
his
Malady
,
or
the
means
of
his
Recovery
,
if
notwithstanding
all
his
hearing
,
he
continue
afflicted
with
it
,
as
he
must
do
,
untill
he
make
use
of
what
may
help
him
?
But
yet
it
is
too
Ordinary
with
men
to
have
little
sense
of
the
Poverty
and
Misery
the
Soul
is
in
,
little
Apprehension
of
the
Danger
it
is
Exposed
to
;
they
little
feel
,
how
much
it
is
their
Concernment
to
provide
for
their
Souls
and
for
Eternity
,
whatever
become
of
this
Body
and
its
Temporall
Life
.
Hence
it
is
,
that
any
thing
sooner
prevails
with
them
to
hear
,
than
that
which
should
prevail
with
them
:
They
are
Carnall
,
Sensual
,
worldly
,
Selfish
,
therefore
those
Considerations
work
with
them
,
which
suit
these
Principles
.
They
know
not
,
that
their
Souls
need
so
much
,
to
yield
them
full
and
Lasting
Satisfaction
,
that
which
the
enjoyment
of
the
choicest
Creature
Comforts
in
the
greatest
fullness
and
Security
can
never
Promise
them
.
They
know
not
,
that
their
Souls
lies
Enslaved
to
those
lusts
,
which
they
must
get
compleatly
freed
from
,
or
else
it
is
Impossible
they
should
be
happy
unto
Eternity
.
There
can
in
no
wise
be
any
true
Peace
,
any
true
Joy
,
where
Pride
and
Covetousness
,
Envy
,
Wrath
and
Malice
,
Love
of
fleshly
ease
and
Pleasure
,
or
any
one
of
them
,
or
any
branch
of
them
are
Predominant
.
They
know
not
,
what
great
Temptations
they
lie
open
to
on
every
hand
,
from
without
,
from
within
,
from
the
World
,
from
Satan
to
draw
them
to
Sin
,
to
withdraw
them
from
Duty
,
to
detain
them
in
those
Lusts
and
Pleasures
,
which
they
have
once
given
way
unto
.
They
know
not
,
that
they
can
in
no
wise
free
themselves
from
this
Poverty
,
Misery
,
and
Danger
by
all
their
own
Policy
and
power
,
when
they
have
improved
them
to
the
utmost
to
help
themselves
by
them
:
The
Grace
of
God
must
powerfully
put
in
for
their
Relief
,
or
else
they
infallibly
perish
,
and
there
is
no
help
for
them
.
They
know
not
,
that
it
is
Gods
Ordinary
Method
to
Visit
those
with
his
Grace
,
which
meet
him
in
the
use
of
those
Means
he
prescribes
,
yet
not
Expecting
from
the
Means
,
but
from
God
,
working
in
them
,
with
them
,
and
by
them
.
Those
he
Quickens
,
those
he
strengthens
,
those
he
Excites
,
he
Assists
and
Directs
.
He
never
fails
to
do
for
those
,
who
do
the
utmost
they
can
for
themselves
;
Who
have
such
an
earnest
desire
to
be
delivered
from
the
Power
of
their
Lusts
,
to
be
Reclaimed
from
the
Evill
of
their
Ways
,
that
they
Readily
make
use
of
whatever
means
may
help
them
herein
.
2ly
.
Others
come
to
hear
with
some
Intention
to
do
what
they
hear
,
but
with
no
full
,
no
settled
Intention
.
1st
.
They
come
not
with
a
Full
Intention
;
something
they
are
willing
and
ready
to
do
,
what
they
can
do
with
ease
,
Credit
,
advantage
and
Safety
,
but
other
things
they
cannot
afford
to
do
.
Iehu
will
hear
the
Prophet
in
whatever
he
speaks
Concerning
the
Destruction
of
Ahabs
Family
,
and
the
Extirpation
of
Baals
worship
,
for
these
not
only
consist
with
his
Interest
,
but
are
very
Subservient
to
it
:
But
as
for
the
Pulling
down
the
Calves
at
Dan
and
Bethel
,
in
this
he
musts
needs
pardon
him
,
he
cannot
do
it
without
Shaking
the
very
Foundations
of
his
Kingdome
,
2.
Kings
10.
29.
Johanan
and
Jezaniah
,
the
Captains
and
the
People
are
Gods
very
humble
Servants
,
they
are
willing
and
ready
to
do
whatever
he
bids
them
;
only
with
this
Provis●
;
that
he
bid
them
do
nothing
,
which
Thwarts
either
their
Inclination
or
Interest●
;
If
God
do
but
Require
them
to
do
what
they
have
a
great
mind
to
do
themselves
,
they
will
not
in
the
lest
stick
to
obey
him
,
but
if
God
will
need
cross
them
,
and
when
they
have
a
mind
to
go
into
Egypt
,
charge
them
to
stay
in
Judea
,
he
must
excuse
them
,
it
is
but
reason
they
should
serve
themselves
in
the
first
Place
.
Jere.
43.
24.
Herod
can
well
endure
to
hear
John
the
Baptist
,
yea
,
he
will
hear
him
gladly
,
and
do
many
things
also
which
he
bids
him
do
,
Reform
many
things
in
his
Kingdom
,
many
things
in
his
Court
,
and
some
things
in
himself
;
he
will
Countenance
good
People
and
good
Ministers
,
such
as
John
,
he
will
Check
those
who
would
Suppress
and
destroy
them
,
such
as
the
Scribes
and
Pharisees
St.
Mark
6.
20.
If
John
will
but
connive
at
one
or
two
things
in
Herod
,
Herod
and
he
will
never
fall
out
;
but
if
John
be
so
unreasonable
as
to
require
him
to
part
with
his
Herodias
,
Herod
will
never
obey
him
in
this
,
Let
John
say
what
he
will
:
He
cannot
Brook
to
have
Princes
Pleasures
intruded
into
and
Medled
with
by
such
Sawcy
Fellows
as
John
;
If
Herod
for
John
cannot
quietly
keep
and
enjoy
his
Herodias
,
John
for
Herod
shall
not
long
keep
his
head
.
Judas
will
hear
Christ
,
and
obey
him
too
,
so
far
as
to
leave
his
Estate
and
Friends
to
Follow
a
poor
despised
Jesus
,
yea
,
he
will
keep
to
him
,
tho'
Envyed
,
Hated
,
Reproached
and
persecuted
by
the
Wise
and
great
men
of
this
World
,
those
who
are
uppermost
both
in
Church
and
State
;
yea
,
if
Christ
will
bid
him
preach
to
a
People
that
will
de●●de
him
,
and
Scoff
at
him
,
and
otherwise
contumeliously
use
him
,
he
will
not
stick
at
this
neither
;
but
let
Christ
bid
him
,
Take
heed
and
beware
of
Covetousness
,
S.
Luke
.
12.
15.
It
is
to
no
purpose
:
he
is
Resolved
to
hug
this
Darling
Sin
,
tho
it
should
prove
his
Ruine
.
The
Young
Man
is
desirous
to
hear
of
Christ
,
what
he
must
do
to
he
Saved
;
he
can
patiently
endure
to
hear
all
the
Commandments
prest
upon
him
,
and
Obedience
to
them
required
of
him
;
Let
Christ
say
Thou
shalt
do
no
Murder
&c.
He
will
hear
Christs
Doctrine
,
yea
,
approve
it
and
obey
it
too
.
But
if
Christ
come
a
little
too
near
the
Quick
,
and
tell
him
he
must
part
with
all
his
Lands
,
his
Barns
and
his
bags
,
If
he
would
come
to
good
,
this
he
can
abide
no
longer
,
away
he
goeth
Sorrowfull
S.
Mat.
19.
16.
22.
2ly
.
They
come
not
with
a
Settled
Intention
.
There
are
few
so
bad
,
but
they
have
now
and
then
stirring
in
them
some
good
desires
,
some
good
Intentions
,
yea
,
some
such
Intentions
as
are
Heightened
into
Resolutions
:
for
there
are
none
,
if
they
be
not
quite
left
by
God
,
whom
the
Spirit
of
God
,
is
not
now
and
then
dealing
with
to
Engage
them
for
Heaven
and
Holiness
:
But
all
these
good
thoughts
,
desires
and
Intentions
are
but
As
a
Morning
Cloud
,
and
as
the
Early
Dew
they
go
away
.
Hos.
6.
4.
They
abide
but
a
little
while
,
any
new
Temptation
dashes
them
all
.
The
Intentions
and
Resolutions
of
many
men
,
but
like
the
Efforts
of
dying
men
,
which
are
very
Vigorous
for
a
while
,
but
they
have
soon
done
,
as
is
seen
in
those
,
who
are
deadly
wounded
,
who
go
strongly
a
while
,
but
soon
fall
dead
to
the
Ground
.
They
are
Almost
Perswaded
to
do
this
and
that
,
as
Agrippa
was
to
be
a
Christian
,
Acts
26.
28.
But
they
are
soon
of
another
mind
,
and
their
good
thoughts
prove
very
Volatile
.
There
is
a
double
Account
of
the
Fadingness
of
their
Good
Intentions
.
1st
.
They
are
incited
in
an
Heart
,
where
there
is
nothing
Suitable
to
them
,
as
heat
in
Water
,
whose
Nature
is
quite
contrary
to
this
Quality
,
for
let
Water
be
made
never
so
hot
,
if
it
be
left
to
it self
,
it
Quickly
Cools
again
.
A
Fish
will
not
stay
long
out
of
its
Element
,
it
finds
nothing
to
nourish
and
Cherish
it
,
but
every
thing
is
Troublesome
to
it
.
It
is
with
Good
thoughts
,
desires
,
Intentions
and
Resolutions
as
it
is
with
Grain
in
an
Unsuitable
Soil
.
They
never
come
to
any
thing
,
like
The
Seed
,
which
fell
among
Thorns
,
that
soon
Stifled
it
.
Luke
.
8.
14.
Some
Lust
or
other
gets
up
,
and
quite
Choakes
whatever
good
is
stirring
in
a
bad
Heart
,
for
it
has
no
Root
there
and
can
gather
no
Strength
,
and
so
is
Easily
overpowered
.
2ly
.
They
are
assaulted
by
severall
Temptations
from
the
World
and
Satan
.
The
Businesses
of
the
World
so
throng
men
,
that
they
have
little
Leisure
to
Prosecute
whatever
Intentions
they
have
,
which
may
advantage
them
for
Heaven
.
The
cares
of
the
World
do
so
fill
the
Heads
of
many
,
that
they
have
little
Room
for
any
Serious
Thoughts
,
they
quite
forget
all
their
Good
Intentions
.
The
Pleasures
of
the
World
and
the
Flesh
do
so
possess
mens
Hearts
,
and
take
up
their
Time
,
that
they
have
neither
Leisure
nor
Will
for
those
things
which
in
their
good
moods
,
they
once
intended
.
Satan
by
his
Suggestions
either
directly
opposes
the
Prosecuting
of
good
Intentions
,
representing
to
men
the
great
Inconveniences
,
which
those
Courses
threaten
,
that
they
may
prejudice
us
in
our
Bodies
,
Estates
,
Credit
,
Liberty
,
and
Relations
;
that
they
may
bring
inward
Dispuiet
and
Outward
Vexation
;
Or
else
he
subtilly
diverts
us
,
perswading
us
,
that
there
is
something
more
Pertinent
,
more
Necessary
to
be
done
by
us
for
the
Present
,
and
that
we
may
let
this
alone
till
Another
time
,
when
we
shall
have
more
Leisure
and
fairer
Opportunities
.
Thus
Felix
thought
of
hearing
S.
Paul
further
,
but
he
would
put
it
off
to
a
more
Convenient
season
.
Acts.
24.
25.
Satan
knows
that
if
he
〈…〉
delay
the
Execution
of
Good
Intentions
he
presents
them
,
for
they
soon
die
of
themselves
.
●se
1st
.
This
shows
the
great
folly
,
which
is
in
mens
hearts
.
And
this
their
Folly
appears
in
two
things
.
1st
.
In
that
they
content
themselves
with
that
which
is
to
no
Purpose
at
all
.
For
let
them
Hear
never
so
much
,
and
●gain
thereby
a
great
deal
of
Knowledge
,
if
they
do
not
reduce
their
Knowledge
into
Practise
,
and
do
as
they
Hear
,
they
are
never
the
nearer
.
To
what
Purpose
doth
a
man
know
,
what
will
cure
his
Disease
,
and
what
will
heal
his
Wound
,
if
he
never
〈◊〉
out
to
pr●cur●
the
Medicine
,
if
he
never
care
to
〈◊〉
and
applie
it
,
but
suffer
the
Disease
to
〈◊〉
and
the
Wound
to
Corrupt
,
untill
they
have
killed
him
To
what
Purpose
is
it
for
a
man
to
know
the
ready
and
certain
way
of
the
Place
,
where
he
may
get
all
his
Necessities
supplied
,
〈◊〉
wh●n
he
knows
the
Way
,
he
never
offers
to
take
it
,
but
rests
where
he
is
till
he
Perish
through
Hunger
,
Thirst
and
●●●●●ness
?
2ly
.
In
that
they
please
themselves
,
in
that
which
will
certainly
pr●j●d●ce
them
.
For
men
had
much
better
not
know
Gods
will
,
than
when
they
do
know
it
,
not
to
do
it
.
Their
sin
becomes
more
h●inous
.
S.
John
.
9.
41.
Jesus
said
unto
〈…〉
ye
were
Blind
,
ye
should
have
no
Sin
;
but
now
ye
say
,
we
see
;
therefore
your
Sin
Remaineth
.
Christ
here
aggravates
the
Sin
of
the
Pharisees
,
in
that
they
sinned
with
their
Eyes
open
.
If
ye
were
Blind
,
ye
should
have
no
Sin
.
i.
e.
None
in
Comparison
of
what
now
ye
have
.
The
more
Will
there
is
in
any
Sin
,
the
more
Wickedness
also
,
and
the
more
Knowledge
there
is
,
the
more
Will
.
And
their
Judgment
becomes
of
more
Grievous
,
like
that
of
the
Servant
,
which
know
his
Lords
will
,
and
prepared
not
himself
,
neither
did
according
to
his
will
,
and
therefore
was
adjudged
to
be
Beaten
with
many
Stripes
.
S.
Luke
.
12.
47.
God
is
more
highly
provoked
by
those
,
who
presume
to
do
what
they
know
is
contrary
to
his
Will
,
and
therefore
he
will
more
severely
Punish
them
.
And
it
adds
to
the
Wright
of
their
Judgement
,
when
our
Conscience
has
greater
Reason
than
Ordinary
to
upbraid
us
for
bringing
our selves
Voluntarly
under
it
,
in
that
we
were
told
the
way
to
Escape
it
,
and
intreated
,
yea
Commanded
to
take
this
way
,
and
yet
we
would
not
.
If
any
shall
say
,
that
if
Ignorance
somewhat
Extenuate
the
Sin
and
alleviate
the
Judgement
,
it
will
be
the
wisest
course
to
live
in
Ignorance
,
and
to
shun
Knowledge
.
Let
such
know
,
that
although
Unavoidable
Ignorance
extenuates
Sin
,
yet
affected
Ignorance
aggravates
it
.
When
men
are
desirous
to
know
,
what
they
should
do
and
omit
,
and
are
Willing
to
do
their
Duty
according
to
their
Knowledge
,
and
Neglect
no
means
,
which
God
Vouchsafes
them
,
whereby
their
Knowledge
may
be
increased
.
In
this
case
,
if
they
do
what
ought
not
to
be
done
,
or
Neglect
what
ought
not
to
be
Neglected
,
God
imputes
it
to
their
Ignorance
,
and
not
to
themselves
,
and
he
accounts
this
Ignorance
their
Unhappiness
,
rather
than
their
Sin
.
He
deals
with
them
,
as
he
did
with
S.
Paul
in
the
like
case
,
they
obtain
Mercy
,
because
they
do
it
ignorantly
.
1
Tim.
1.
13.
But
if
men
,
being
desirous
to
Sin
without
any
Check
of
Conscience
,
do
therefore
shun
to
know
their
Duty
,
when
they
have
means
of
Knowledge
,
that
they
may
go
on
in
their
Sinfull
Omissions
and
Commissions
without
regret
or
Reluctancy
,
their
Ignorance
of
their
Duty
doth
but
make
their
Sin
the
more
heinous
.
The
Reason
why
they
do
,
what
they
ought
not
,
and
do
not
what
they
ought
,
is
not
because
they
know
not
what
ought
or
ought
not
to
be
done
:
For
if
they
did
know
this
Never
so
well
they
would
do
as
they
do
still
,
therefore
their
Ignorance
cannot
Excuse
that
Sin
,
which
it
has
no
Influence
upon
.
Besides
,
if
their
being
Ignorant
of
their
Duty
were
the
Cause
of
their
Transgressing
it
,
yet
they
being
the
Cause
of
their
own
Ignorance
,
in
that
they
do
purposely
decline
those
means
,
which
might
remove
it
,
lest
they
should
by
them
come
to
know
their
Duty
,
they
can
in
no
wise
be
Excused
by
their
Ignorance
.
Their
Ignorance
in
this
case
is
not
a
bare
Circumstance
of
another
Sin
,
but
a
distinct
Sin
in
it self
,
in
that
it
is
a
Voluntary
thing
in
them
and
their
own
Choice
:
Yea
,
't
is
an
heinous
Sin
too
,
in
that
the
End
it
is
designed
for
,
is
that
we
may
commit
All
Wickedness
with
more
Greediness
.
He
that
is
naturally
Blind
,
if
through
his
Blindness
he
run
into
some
Mischief
,
he
is
pitied
and
excused
;
but
he
that
can
see
well
enough
,
and
yet
shuts
his
Eyes
on
purpose
,
that
he
may
pretend
this
as
an
Excuse
for
his
doing
a
Mischief
,
he
is
the
more
Severely
censured
and
the
more
Grievously
Punished
for
it
.
Use
.
2.
This
shews
the
great
Untowardness
,
which
is
in
Mens
hearts
,
that
they
are
so
bad
,
as
to
bring
forth
no
Fruit
,
when
they
have
such
advantage
by
Hearing
,
to
make
them
Fruitfull
.
Hereby
they
are
instructed
what
to
do
,
they
learn
what
God
does
Counsell
and
command
them
to
do
.
Hereby
they
are
convinced
,
how
much
it
is
their
Concernment
to
do
what
they
are
Counselled
and
Commanded
:
It
is
as
much
as
their
Souls
are
worth
to
Neglect
this
:
It
is
the
certain
Loss
of
Heaven
,
the
certain
Incurring
all
the
Torments
of
Hell
.
Hereby
they
are
directed
,
how
to
discharge
their
duty
,
so
as
will
make
must
for
Gods
Glory
and
their
own
Advantages
;
they
are
directed
,
how
to
get
those
Helps
,
which
may
incline
and
Enable
them
for
their
Duty
,
the
Quickning
and
strengthening
Vertue
of
the
Spirit
.
Hereby
they
are
〈◊〉
to
set
about
their
Duty
,
notwithstanding
the
Difficulties
of
it
,
and
the
Disadvantag●●
by
it
.
Now
when
men
have
such
Instructions
,
such
Convictions
,
such
Directions
,
such
Encouragements
to
set
about
Doing
,
it
is
a
sign
of
great
Naughtiness
in
their
Hearts
,
when
nothing
will
make
them
do
their
Duty
,
neither
Respect
to
God
,
nor
to
Themselves
and
their
own
good
.
Use
.
3.
This
shows
the
great
Necess●●y
of
getting
the
Heart
throughly
〈◊〉
,
getting
the
Law
writ
in
the
Heart
,
getting
the
Spirit
of
Life
,
which
is
in
Christ
,
and
Improving
those
Promises
,
whereby
God
〈◊〉
Encourage
us
to
expect
these
great
things
from
him
.
For
then
shall
we
both
Know
Gods
will
and
be
Willing
and
ready
to
do
it
,
but
not
till
then
.
We
may
without
this
Hear
with
our
outward
Ears
,
what
ever
〈◊〉
can
tell
us
of
our
Duty
and
Gods
will
and
yet
never
Understand
it
;
we
may
Understand
,
and
never
Believe
it
:
We
may
Believe
(
for
so
do
the
Devils
in
some
sense
)
all
Gods
Word
and
never
Obey
it
.
But
when
the
Lord
has
put
his
Spirit
within
〈◊〉
,
to
cause
us
to
walk
in
his
statutes
Ezek.
36.
27.
We
shall
walk
in
them
.
When
God
has
Created
us
in
Christ
Jesus
unto
good
works
,
we
shall
Walk
in
them
.
Ephes.
2.
10.
If
God
Sanctifie
us
throughout
in
Spirit
,
Soul
and
Body
,
we
shall
be
preserved
〈◊〉
unto
the
S●cond
coming
of
our
Lord
Jesus
Christ
.
1.
Thes
5.
23.
Use
4.
This
shows
,
how
Unreasonable
it
is
to
blame
Ministers
always
〈◊〉
the
Unfruitfulness
of
their
Auditors
and
to
Reproch
them
with
the
Sins
of
their
Heavens
.
It
is
Possible
,
be
their
Preaching
never
so
Powerfull
,
their
Lives
never
so
〈◊〉
,
they
may
little
prevail
with
their
Authors
to
bring
them
unto
good
.
If
men
may
hear
Christs
sayings
from
his
own
mou●●
,
and
yet
〈…〉
them
,
when
they
have
〈…〉
there
was
so
much
Tu●●h
in
his
〈…〉
so
much
〈◊〉
and
Prudence
in
〈…〉
of
Handling
it
,
as
never
can
be
Expected
from
any
meer
man
,
how
much
more
may
they
hear
what
is
delivered
by
others
,
without
Profiting
by
it
?
Take
the
most
Eminent
Preacher
,
that
ever
Taught
,
and
let
him
be
the
most
Unblameable
Liver
that
ever
Lived
,
yet
this
may
be
Retorted
upon
him
.
St.
Mat.
7.
26.
27.
And
every
one
,
that
Heareth
these
Sayings
of
mine
,
and
doth
them
not
,
shall
be
likened
unto
a
Foolish
man
,
which
built
his
House
upon
the
Sand
:
And
the
Rain
descended
,
and
the
Flouds
came
,
and
the
Winds
blew
,
and
beat
upon
that
House
;
and
it
Fell
,
and
great
was
the
Fall
of
it
.
I
Have
shewed
you
,
what
is
the
Practice
of
some
Professors
of
Religion
,
they
are
ready
enough
to
hear
,
but
Backward
to
do
what
they
hear
.
Now
follows
the
Character
,
which
they
meet
with
,
and
the
Grounds
of
that
Character
.
For
the
Present
it
may
be
they
conceit
themselves
Wise
,
and
others
who
Observe
them
,
Judge
the
same
of
them
too
;
but
when
after
all
their
Care
,
Pains
,
and
Cost
,
they
are
so
far
from
being
any
thing
Advantaged
by
what
they
have
done
,
as
to
be
greatly
Prejudiced
;
when
they
are
Disappointed
in
their
hopes
of
finding
rest
,
warmth
,
plenty
and
security
in
the
house
they
have
been
so
long
about
;
when
the
House
they
have
with
so
much
T●ou●le
reared
,
co●●●s
Tumbling
about
their
Ears
,
and
either
Kills
them
or
leaves
them
destitute
of
Harbour
;
when
things
prove
thus
with
them
,
then
it
will
appear
how
Foolish
they
have
been
:
and
this
will
appear
both
to
themselves
and
others
.
Doct.
1st
.
Even
those
who
rest
in
bare
hearing
of
Christs
Savings
without
doing
them
,
are
in
some
sort
Builders
.
For
,
1st
.
They
Propose
the
same
Ends
to
themselves
that
Builders
do
.
They
aim
at
living
more
Comfortably
and
Commodiously
than
they
do
for
the
Present
:
They
would
not
be
Exposed
to
those
Necessities
and
Inconveniences
,
which
those
who
are
wholly
without
Shelter
cannot
avoid
.
Though
they
Consider
not
how
they
may
do
well
to
Eternity
,
they
however
Consider
,
how
they
may
do
well
during
this
Short
uncertain
Life
.
2ly
.
They
do
something
in
Religion
in
order
to
the
〈◊〉
those
Ends.
They
will
hear
,
be
the
〈◊〉
never
so
pure
,
the
Counsell
never
so
Wholesome
,
the
Precepts
never
so
strict
,
the
Promises
never
so
high
and
Spiritual
,
the
Threatnings
never
so
dreadfull
and
Terrible
;
be
the
Teacher
never
so
awfull
&
powerfull
.
Yea
,
they
will
do
more
than
hear
,
they
will
Remember
Something
too
;
at
least
,
if
there
be
any
thing
of
Wit
,
of
Reason
,
or
of
Scripture
;
if
there
be
any
thing
to
Inform
the
Judgement
,
to
warm
the
Affections
,
or
to
Reform
the
Life
.
They
will
Repeat
,
also
,
they
will
tell
others
what
they
have
heard
and
Observed
,
and
Retain
still
in
their
Memories
.
Yea
,
they
will
approve
and
applaud
both
the
Doctrine
and
the
Preacher
,
as
some
did
Christ
,
S.
Joh.
7.
46.
Never
Man
spake
like
this
man
.
3ly
.
They
attain
something
by
what
they
do
,
something
they
rear
up
,
which
looketh
like
a
Building
,
which
may
be
of
some
use
to
them
.
1st
.
They
gain
some
Reputation
in
matters
of
Religion
both
with
knowing
and
Ignorant
Persons
.
Those
who
are
Ignorant
,
admire
them
,
as
such
as
have
attained
a
more
then
ordinary
Stature
in
Religion
:
they
see
others
wholly
Neglect
,
if
they
do
not
greatly
despise
,
whatever
looks
like
Religion
;
and
they
observe
in
these
,
both
as
to
their
Carriages
and
dealings
,
something
more
of
Civility
and
Honesty
,
than
is
every
where
easily
to
be
met
with
,
and
they
are
not
aware
that
Naturall
Conscience
,
Carnall
prudence
,
and
Worldly
interest
may
make
a
fair
outward
Reformation
,
when
the
heart
is
stark
naught
.
Those
who
are
knowing
favour
them
,
for
they
see
them
draw
nearer
to
the
power
of
Religion
than
other
People
commonly
do
,
who
altogether
Neglect
the
Form
;
and
they
have
so
much
Charity
as
to
hope
,
that
where
there
is
so
much
shew
without
,
there
may
be
some
Reality
in
the
heart
:
However
it
is
more
pleasing
to
such
as
desire
Gods
Glory
and
the
good
of
Souls
,
when
men
notwithstanding
what
can
be
said
and
alone
,
〈◊〉
by
wicked
,
to
see
them
rather
Modesty
Wicked
〈◊〉
Impudently
as
those
in
Isai.
3.
9.
Who
declare
their
sin
as
Sodom
,
and
hide
it
not
.
2ly
.
They
make
to
themselves
an●
Interest
with
those
,
who
Esteem
and
favour
them
for
what
they
seem
to
be
;
This
Advantages
People
severall
wayes
.
As
to
their
Trades
it
oft
brings
Custom
:
men
would
have
those
,
whom
they
have
the
greatest
Favour
for
,
to
Thrive
best
,
and
therefore
so
far
as
they
can
without
Prejudice
to
themselves
,
they
are
willing
to
Further
them
,
men
expect
the
best
Vsage
from
those
,
whom
they
have
the
highest
Opinion
of
and
therefore
they
will
rather
Chuse
to
deal
with
them
than
〈◊〉
others
upon
their
own
Account
.
As
to
their
Marriages
,
be
they
Men
or
Women
,
they
are
more
likely
to
do
well
,
if
they
have
a
form
of
Religion
(
though
there
be
little
else
)
than
if
they
were
wholly
without
it
.
Upon
a
worldly
account
such
Husbands
and
Wives
,
are
more
Eligible
then
others
,
because
they
are
more
likely
to
Order
their
Worldly
Business
prudently
:
There
is
less
Danger
of
their
wasting
their
estates
in
Extravagancies
.
For
a
form
of
Religion
,
if
it
do
no
more
,
does
however
Restrain
People
from
Drunkenness
,
Fornication
,
and
Expensive
Recreations
.
And
upon
a
Spirituall
account
,
they
are
still
more
Eligible
:
there
is
Reason
to
hope
there
may
be
Grace
,
where
there
is
this
profession
,
and
those
who
have
Grace
will
be
more
Inclinable
to
Endeavour
the
good
of
their
Souls
,
whom
they
come
into
so
near
Relation
unto
,
and
they
will
be
better
Capacitated
for
it
,
as
understanding
how
the
Good
of
the
Soul
may
be
promoted
.
But
if
there
be
no
Grace
,
yet
if
there
be
an
Outward
Complying
with
the
Law
of
God
there
may
be
some
good
got
by
their
Example
;
if
there
be
an
using
of
the
Externall
means
of
Grace
in
Hearing
,
Reading
,
praying
,
&c.
(
as
there
will
be
,
where
there
is
any
Profession
)
honest
hearts
may
get
some
good
by
this
.
There
are
none
who
have
any
Seriousness
in
them
,
who
are
willing
to
dispose
either
of
themselves
or
their
Children
to
such
as
are
wholly
void
of
any
shew
of
Religion
,
whom
they
can
expect
little
Comfort
with
,
little
Advantage
from
in
reference
to
Eternity
.
Those
who
are
themselves
serious
,
when
they
may
have
their
Choice
,
are
not
willing
to
Meddle
with
the
Children
of
others
upon
any
account
,
when
they
know
they
have
not
been
Soberly
and
Religiously
Educated
.
And
how
can
any
Expect
to
find
them
thus
Educated
,
when
he
,
on
whom
the
main
of
their
Education
depends
,
do's
not
the
least
pretend
to
any
Religion
himself
?
3ly
.
They
somewhat
Quiet
their
own
Consciences
.
Conscience
,
if
it
be
not
quite
Lulled
asleep
,
will
be
putting
people
upon
doing
something
,
which
may
conduce
towards
the
Salvation
of
their
Souls
;
if
nothing
at
all
be
done
which
has
some
Tendency
to
this
,
the
Conscience
will
in
no
wise
be
quiet
,
unless
it
be
asleep
:
If
something
be
done
,
though
it
be
Insufficient
,
this
may
serve
to
quiet
Conscience
for
a
while
,
Especially
when
the
man
by
his
Business
and
Recreations
sets
himself
,
as
much
as
he
can
,
to
divert
himself
from
all
Conference
with
his
Conscience
.
Now
Men
endowed
with
Reason
are
like
Beasts
in
this
,
that
they
Commonly
live
by
sense
,
and
if
they
may
have
ease
for
the
present
,
they
care
not
what
Extream
misery
they
plunge
themselves
into
afterwards
.
4ly
.
They
please
themselves
with
some
Slight
hopes
of
doing
well
to
Eternity
,
because
as
to
the
Externall
part
of
Religion
,
they
do
as
the
best
do
,
and
they
differ
much
from
the
generality
of
the
World
,
who
pretend
to
mind
nothing
but
Earthly
things
,
therefore
they
presume
they
shall
be
a
Difference
between
them
at
the
great
day
;
and
seing
here
they
separate
themselves
in
some
sort
from
those
,
who
are
openly
loose
and
Wicked
,
God
will
Separate
them
hereafter
also
.
Now
men
like
it
very
well
,
when
by
an
easy
Piece
of
Formality
they
can
get
themselves
raised
unto
Hopes
,
that
it
shall
be
well
with
them
,
when
this
short
Vncertain
Life
is
at
an
end
,
and
can
withall
freely
indulge
themselves
in
the
Enjoyment
of
whatever
Pleasures
are
here
below
.
Vse
.
Though
by
our
Religion
we
may
raise
some
Building
for
our selves
,
if
it
be
not
such
a
Building
as
will
afford
us
Comfort
in
the
Greatest
distress
,
we
can
be
in
on
this
side
the
Grave
,
either
during
this
Life
or
in
Death
,
such
as
will
do
us
good
after
this
Life
,
assuring
us
of
Heaven
,
and
securing
us
against
Hell
,
we
have
little
reason
to
rest
here
.
Indeed
it
is
observed
in
all
ages
that
it
is
some
of
this
Building
that
undoes
most
,
as
Christ
in
his
time
Observed
,
that
the
Publicans
and
Sinners
were
in
a
fairer
way
,
then
Scribes
and
Pharisees
S.
Mat.
21.
31.
Not
that
hearing
,
reading
,
praying
&c.
hinders
men
from
Heaven
,
but
the
Resting
in
these
Duties
doth
,
when
men
pride
and
please
themselves
in
these
,
without
pressing
after
something
,
which
is
higher
and
better
then
these
.
When
men
Build
by
their
Religion
,
and
Build
nothing
to
purpose
,
they
Ruin
themselves
by
it
.
When
men
have
either
no
Religion
at
all
,
or
set
nothing
by
their
Religion
,
they
are
far
more
easily
wrought
upon
,
they
are
more
ready
to
Consider
truth
,
when
it
is
proposed
,
and
to
submit
unto
truth
,
when
it
is
discovered
.
Nothing
but
an
Extraordinary
Vivification
of
Christ
,
could
take
S.
Paul
off
from
that
Religion
which
he
had
profest
,
and
found
advantage
by
.
Phil.
3.
7.
What
things
were
gain
to
me
,
those
I
counted
loss
for
Christ
.
Had
not
Demetrius
found
some
Worldly
advantage
by
the
Religion
he
also
professed
,
he
would
never
have
to
pertinaciously
adhered
to
it
,
and
so
stifly
have
opposed
S.
Paul
,
when
he
acquainted
him
with
a
better
.
Acts
19.
35.
Doct.
2.
They
that
only
hear
Christs
sayings
but
do
them
not
,
do
only
Build
on
the
Sand
,
that
is
,
they
Build
without
a
Foundation
,
or
on
such
a
Foundation
as
will
last
but
for
a
little
while
.
For
1st
.
The
Credit
they
get
upon
a
Religious
account
has
no
Foundation
they
are
not
Really
what
they
are
taken
to
be
,
though
they
have
a
form
of
Godliness
,
they
are
without
the
Power
of
it
,
if
they
do
not
deny
it
2
Tim.
3.
5.
Though
they
have
a
name
to
live
,
yet
they
are
Dead
.
Rev.
3.
1.
2ly
.
The
Advantage
they
make
by
their
Religion
,
as
to
their
Trades
or
Marriages
has
no
Foundation
.
All
the
ground
there
is
for
their
being
better
Customed
,
and
more
Desired
then
others
are
,
is
their
being
supposed
to
be
such
as
truly
fear
God
,
when
they
are
far
from
that
Fear
.
3ly
.
The
Quiet
they
have
in
their
Consciences
,
is
without
Foundation
.
It
is
only
grounded
on
a
Mistake
,
that
their
Hearts
and
Lives
are
far
better
then
they
are
,
that
their
Condition
is
a
great
deal
safer
then
it
really
is
.
4ly
.
The
Hopes
they
have
of
Heaven
and
Happiness
is
without
Foundation
.
If
they
have
any
Grounds
for
these
,
it
is
either
because
they
suppose
,
that
all
who
Profess
Religion
,
shall
go
to
Heaven
,
and
if
so
,
then
will
Judas
and
Simon
Magus
also
,
for
they
were
great
Professors
in
their
time
:
or
else
they
suppose
,
that
there
is
some
Reason
for
their
going
to
Heaven
,
when
others
are
excluded
thence
,
whereas
notwithstanding
that
Profession
,
they
still
have
as
Vile
natures
as
any
have
.
Now
thus
it
must
needs
be
,
because
there
are
but
two
Foundations
,
on
which
to
raise
and
continue
any
of
these
advantageous
Buildings
,
and
both
these
are
wanting
in
Men
,
who
Hear
Christs
sayings
,
but
do
them
not
.
1st
.
Read
Goodness
within
.
And
this
can
in
no
wise
be
,
where
there
is
no
Change
of
Nature
,
and
there
will
never
be
any
change
,
where
Christs
words
are
only
heard
,
but
never
heeded
.
The
main
Drift
of
all
Christs
Discourses
are
to
bring
unto
Regeneration
,
and
this
men
will
never
be
brought
unto
by
a
bare
Hearing
of
Christs
words
.
There
must
be
a
Vehement
striving
of
a
mans
Spirit
and
a
potent
work
of
Gods
spirit
upon
the
Soul
,
before
any
can
be
brought
to
this
.
Let
men
hear
or
read
the
Counsels
,
Commands
,
promises
and
Threatnings
of
the
Gospel
never
so
much
,
if
they
be
not
hereby
Excited
unto
the
great
Work
of
Believing
,
S.
Joh.
6.
29.
Which
is
a
laying
hold
of
Gods
power
,
for
the
Cleansing
of
us
throughly
,
there
is
nothing
of
Worth
and
Goodness
,
which
may
be
a
Foundation
of
outward
Love
,
and
Esteem
or
of
Inward
peace
and
hope
.
Good
nature
and
good
Parts
,
good
Morall
qualifications
and
a
fair
profession
of
Religion
will
not
serve
here
.
2ly
.
Gods
peculiar
favour
.
It
is
God
alone
who
gives
Repute
and
Honour
,
who
raises
Friends
,
that
shall
be
ready
to
help
us
,
when
we
stand
in
need
,
When
a
mans
wayes
please
the
Lord
,
he
maketh
even
his
Enemies
to
be
at
peace
with
him
.
Prov.
16.
7.
It
is
he
who
speaketh
True
peace
to
the
Soul
,
he
Challenges
this
as
his
Prerogative
Isai.
57.
19.
I
create
the
Fruit
of
the
Lips
,
Peace
,
Peace
to
him
that
is
far
off
,
and
to
him
that
is
near
,
saith
the
Lord
.
Hence
this
peace
is
called
the
Peace
of
God
.
Phil.
4.
7.
The
peace
of
God
,
which
passeth
all
Vnderstanding
.
And
God
the
Author
of
it
is
called
the
God
of
peace
.
1.
Thes.
5.
23.
The
very
God
of
Peace
sanctify
you
wholly
.
When
he
giveth
quietness
,
who
can
make
Trouble
?
Joh.
3.
29.
It
is
he
,
who
begets
hope
in
his
People
,
if
any
be
Begotten
again
to
a
lively
hope
,
it
is
by
the
God
and
Father
of
our
Lord
Jesus
Christ
.
1
Pet.
1.
3.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
which
according
to
his
Abundant
mercy
hath
Begotten
us
again
to
a
lively
hope
,
by
the
Resurrection
of
Jesus
Christ
.
He
is
the
God
of
hope
.
Rom.
15.
13.
Now
the
God
of
hope
fill
you
with
all
joy
and
Peace
.
When
the
Lord
Roars
out
of
Sion
,
all
other
hope
,
which
is
not
of
his
Raising
,
quite
fails
Joel
.
3.
16.
The
Lord
also
shall
Roar
out
of
Sion
,
and
utter
his
Voice
from
Jerusalem
,
the
Heavens
and
Earth
shall
shake
,
but
the
Lord
will
be
the
hope
of
his
People
,
we
must
not
Expect
then
that
any
of
these
Advantages
should
last
,
when
we
have
them
only
by
Gods
Common
Providence
,
not
by
his
Peculiar
favour
.
Vse
.
Let
men
please
themselves
never
so
much
in
any
Advantages
,
which
they
make
of
their
Religion
,
beside
the
proper
Advantages
by
it
,
which
are
the
Renewing
of
the
heart
,
the
Reforming
of
the
Life
,
the
saving
of
the
Soul
,
the
being
Vnited
to
Christ
,
Interested
in
him
and
Influenced
by
him
;
the
being
usefull
in
their
Places
,
Contented
with
their
Conditions
,
Prepared
for
all
the
Changes
of
this
Life
,
and
the
great
Change
at
Death
:
If
we
be
not
by
it
brought
to
Love
,
Fear
,
and
trust
in
God
,
more
to
make
Conscience
of
all
our
Wayes
,
following
whatever
is
Good
,
and
Eschewing
whatever
is
Evil
,
there
is
no
Foundation
laid
in
us
for
any
durable
Advantage
by
Religion
.
Doct.
3.
Whoever
in
Religious
Concerns
,
Build
on
the
Sand
,
are
but
Foolish
Builders
.
Their
Folly
will
appear
,
if
we
consider
.
1st
.
That
the
Concernments
,
which
we
have
by
Religion
to
promote
and
secure
,
are
the
highest
Concernments
,
which
we
either
have
or
can
have
:
They
are
the
Concernments
of
our
Souls
,
our
better
and
our
more
lasting
Part
,
what
makes
for
the
purity
,
Liberty
Glory
and
felicity
of
our
Souls
,
which
are
the
Immediate
Work-man-ship
of
God
,
the
Great
purchase
of
Christ
Blood
.
They
are
our
Concernments
to
Eternity
,
what
may
make
for
our
Everlasting
Peace
Joy
,
and
Glory
;
and
these
are
far
greater
then
any
of
the
Concernments
of
this
short
uncertain
Life
can
be
.
They
are
such
Concernments
as
the
wise
God
accounts
great
,
this
was
the
care
of
Gods
Everlasting
Councel
,
how
to
secure
these
;
this
was
the
design
of
Christ
great
undertaking
,
to
promote
these
.
2ly
.
The
little
provision
,
which
is
made
for
Securing
these
Concernments
by
such
as
Build
on
the
Sand.
Such
slight
work
will
nothing
Advantage
the
Soul
.
For
whatever
Change
is
made
in
the
Outward
man
by
it
,
there
is
none
at
all
made
in
the
Inward
,
the
Soul
it self
after
all
the
Reformation
,
which
a
bare
hearing
makes
,
remains
as
poor
,
as
polluted
as
ever
.
The
Soul
is
still
at
as
great
Enmity
with
the
Holy
God
,
at
as
great
Distance
from
the
Blessed
God
,
in
as
little
Peace
with
its
self
,
in
as
great
Slavery
to
its
Lusts
,
as
ever
.
However
,
if
such
Slight
work
could
Advantage
the
Soul
for
the
present
,
it
cannot
long
Advantage
it
,
for
it
will
never
l●st
.
An
Herb
without
its
Root
will
soon
Wither
,
and
House
without
its
Foundation
will
soon
fall
.
3ly
.
The
expence
we
are
at
for
making
this
poor
Provision
is
great
.
Those
thoughts
and
that
time
,
which
is
laid
out
about
Hearing
,
if
they
had
been
wisely
managed
,
might
have
brought
us
to
the
Obedience
of
Faith
,
whereby
we
might
have
come
to
be
Redeemed
from
all
Iniquity
,
to
be
Purifyed
unto
God
a
peculiar
People
,
and
got
our
Souls
finally
Saved
:
wheras
now
as
we
use
them
only
to
get
a
little
Credit
,
and
to
make
a
little
Worldly
Advantage
by
a
Profession
,
to
put
off
the
Rebukes
of
Conscience
a
while
longer
,
and
to
delude
our selves
with
a
vain
hope
of
Happiness
,
which
,
unless
we
be
Changed
greatly
from
what
we
were
,
we
are
like
to
be
great
Losers
by
,
we
lose
God
Christ
,
and
Heaven
,
all
these
Vtterly
and
Everlastingly
.
Use
.
Let
us
take
heed
we
be
not
such
Foolish
Builders
.
1st
.
Lest
we
undergo
the
great
Reproach
of
being
Fools
,
the
greatest
Fools
of
all
.
For
none
are
so
great
Fools
as
those
,
who
Fool
away
their
Souls
,
and
fool
themselves
into
Hell
,
in
which
there
is
no
Comfort
,
out
of
which
there
is
no
Recovery
.
Whatever
men
think
of
us
for
the
present
,
they
will
then
know
us
to
be
Fools
,
when
we
have
utterly
lost
our
opportunity
of
being
saved
,
and
have
Ruined
our selves
Irrecoverably
.
And
we
our selves
shall
call
our selves
Fools
,
and
shall
upbraid
our selves
with
,
and
Curse
our selves
for
our
own
Folly
;
when
we
find
and
feel
what
Miserable
Creatures
,
we
have
made
our selves
to
be
.
And
lest
we
reap
the
Bitter
Fruits
,
of
our
Folly
,
being
utterly
excluded
from
that
Joy
,
and
Glory
,
which
was
as
seriously
offered
us
,
as
it
is
offered
any
,
and
we
were
as
solemnly
invited
to
it
as
any
,
and
we
might
as
certainly
have
attained
it
as
any
,
had
we
been
but
Faithfull
to
God
and
our
own
Souls
;
being
finally
concluded
under
that
Misery
,
which
we
can
neither
bear
nor
escape
.
That
we
may
be
wise
Builders
,
we
must
look
well
to
our
Foundation
,
that
it
be
solid
,
and
that
our
Souls
be
closely
united
to
it
.
Let
Christ
be
our
Foundation
,
and
let
us
take
care
that
we
be
made
one
with
him
.
Doct.
4.
All
Buildings
in
Religion
,
which
are
Founded
on
the
Sand
,
be
they
never
so
high
and
Specious
,
will
fall
at
last
,
and
the
Fall
of
them
will
be
Great
.
Sometimes
God
suffers
them
to
Fall
during
this
Life
.
Thus
it
was
with
Judas
,
who
betrayed
his
Master
,
withdrew
himself
from
the
Society
of
the
Disciples
,
lost
all
the
Reputation
he
had
got
by
being
an
Apostle
,
was
greatly
disquieted
in
his
own
Conscience
,
and
Killed
himself
;
after
he
had
done
much
,
suffered
something
,
gained
some
Repute
among
Good
men
,
and
probably
had
some
measure
of
Peace
in
his
Conscience
,
and
some
hope
of
Happiness
after
Death
.
Thus
it
was
with
Hymeneus
,
Alexander
,
and
Philetus
,
who
though
they
had
professed
the
Faith
,
and
used
a
Good
Conscience
in
many
things
,
and
got
some
Name
in
the
Church
,
yet
afterwards
fell
off
from
all
.
1.
Tim.
1.
19.
20.
2.
Tim.
2.
17.
18.
Thus
it
was
with
those
,
who
are
Resembled
to
Stony
and
Thorny
Ground
:
There
is
a
hearing
of
the
Word
,
and
a
receiving
it
with
Joy
,
but
no
good
comes
of
all
,
either
through
Tribulation
and
Persecution
or
through
the
Cares
and
Pleasures
of
the
World
.
S.
Mat.
12.
20.
21.
22.
Thus
it
was
with
those
in
Heb.
6.
Who
went
far
,
who
had
in
their
minds
a
Great
Light
,
in
their
Hearts
a
Savoury
Tast
,
who
came
under
some
Powerfull
Work
of
God
,
who
were
endured
with
the
Holy
Ghost
,
and
tasted
Gods
Word
;
yet
these
are
supposed
to
fall
away
v.
6.
And
those
who
were
in
some
Measure
Sanctified
by
the
Holy
Ghost
,
and
had
Received
the
spirit
of
Grace
,
even
these
come
to
tread
under
foot
the
Son
of
God
,
and
to
profane
the
Blood
of
the
Covenant
.
Heb.
10.
29.
Thus
it
was
with
those
in
2.
Pet.
2.
20.
who
had
a
common
Knowledge
of
Christ
,
by
which
they
were
brought
into
the
Way
of
Righteousness
,
and
escaped
the
Pollutions
and
Entanglements
of
the
World
,
and
yet
afterwards
come
to
be
Polluted
,
and
Entangled
and
overcome
,
to
turn
from
the
holy
Commandment
unto
their
former
Filth
.
However
they
fall
at
Death
.
Then
they
fall
wholly
;
all
the
gifts
and
graces
,
the
good
works
,
Credit
and
worldly
Advantages
,
their
Peace
and
hope
then
fail
them
,
they
see
the
●●nity
of
them
all
,
they
find
no
Comfort
in
them
,
no
help
by
them
.
Sometimes
they
are
made
to
see
all
this
,
while
they
are
in
a
Condition
to
declare
it
to
the
World
,
and
all
about
them
see
,
that
they
die
Miserably
,
full
of
horrour
and
despair
:
Sometimes
they
see
this
,
before
they
be
quite
Dead
,
but
they
are
so
far
gone
,
that
they
cannot
express
the
Anguish
they
feel
.
Those
ghastly
looks
,
and
those
frightfull
Shrinks
,
which
are
to
be
discerned
in
some
dying
Persons
,
it
is
very
probable
,
are
not
so
much
the
result
of
Vehement
Pains
of
Body
,
as
of
extream
Anguish
on
their
Spirit
,
when
they
are
made
indeed
to
see
,
whither
they
are
going
.
Sometimes
their
Peace
and
Hope
continues
untill
the
very
last
breath
,
and
their
Amazement
must
needs
be
very
Horrible
,
when
they
feel
themselves
in
Hell
,
before
ever
they
thought
of
it
.
It
is
certain
,
all
these
Advantages
must
come
to
nothing
at
Death
.
For
1.
Some
of
them
are
of
that
nature
,
that
they
are
of
no
use
in
another
world
,
as
Credit
and
Worldly
advantages
.
Those
in
Heaven
are
so
filled
with
Joy
and
Glory
,
that
these
are
below
them
.
Those
in
Hell
are
so
filled
with
anguish
and
horrour
,
that
if
they
could
have
these
still
,
they
could
not
heed
them
,
they
would
find
no
Ease
by
them
.
Even
during
this
Life
a
man
in
the
Gout
,
Stone
or
Cholick
,
may
have
such
Vehement
pains
upon
him
,
that
it
will
be
but
poor
Comfort
to
hear
,
that
he
has
lived
in
good
Credit
,
has
scraped
together
much
Wealth
,
or
purchased
many
Friends
.
2.
Some
of
them
are
of
that
Nature
,
that
they
Continue
not
after
this
Life
.
Common
Grace
is
but
the
working
of
Gods
Spirit
upon
a
man
,
to
bring
him
to
Saving
Grace
in
the
〈◊〉
,
or
else
to
keep
him
from
doing
that
mischief
in
the
World
,
which
otherwise
he
would
do
:
Now
there
is
no
use
of
this
after
Death
.
Gifts
are
but
the
Spirits
working
on
a
man
,
to
Raise
his
Parts
,
that
he
may
be
more
usefull
to
the
Church
:
Now
the
Spirit
makes
to
further
use
of
a
man
,
after
he
is
called
out
of
this
Life
.
3ly
.
Some
of
them
are
of
that
Nature
,
that
they
cannot
continue
,
when
the
Truth
is
discovered
,
and
when
Experience
shews
the
Vanity
of
them
,
as
peace
and
hope
.
God
suffers
them
sometimes
to
fall
here
,
that
those
who
rest
in
them
,
may
take
warning
not
to
Content
themselves
with
that
,
which
may
fall
,
lest
their
Condition
should
be
as
sad
,
as
theirs
is
,
who
fall
away
.
The
Fall
is
Great
in
it self
.
It
is
Totall
,
whatever
men
have
Raised
to
themselves
by
their
Religion
,
all
comes
down
together
.
It
is
Finall
,
the
Ruines
of
this
usually
are
never
raised
again
.
If
it
fall
not
till
Death
,
it
is
impossible
to
raise
it
,
if
it
fall
before
,
it
is
difficult
.
Those
who
have
got
into
a
Form
,
and
rest
there
,
who
have
had
great
helps
to
get
further
,
and
have
been
much
a
wanting
to
God
and
their
own
Souls
,
they
have
Sinned
much
against
Light
and
Grace
,
or
else
they
had
got
further
.
Vsually
their
Fall
is
then
,
when
God
leaves
them
wholly
to
themselves
,
as
despairing
to
do
any
good
upon
them
.
Now
there
is
no
hope
of
that
Soul
,
which
has
Triffled
away
its
Season
of
grace
,
and
is
now
left
by
God
unto
its
self
.
The
fall
is
great
as
to
its
Consequences
.
There
is
great
Amazement
by
reason
of
the
suddenness
and
unexpectedness
of
it
.
There
is
great
Horrour
,
when
all
the
false
Peace
and
Hope
is
gone
,
there
is
then
nothing
but
a
fearfull
Looking
for
of
Judgement
,
and
fiery
Indignation
.
Heb.
10.
27.
Use
.
1.
We
should
be
greatly
afraid
,
lest
what
we
Build
should
fall
also
,
and
thereby
we
be
put
to
great
Shame
to
Build
so
Foolishly
,
when
we
should
be
Building
for
Eternity
.
Thereby
we
come
to
great
loss
,
we
lose
our
Souls
,
we
undergo
unspeakable
,
unconceivable
Mischeif
,
which
we
can
neither
bear
up
under
,
nor
run
away
from
.
The
way
to
avoid
this
falling
is
,
to
make
use
of
Common
grace
in
order
to
the
getting
of
Saving
grace
;
to
press
through
the
Form
of
Religion
to
the
power
of
it
;
to
nourish
in
our selves
Apprehensions
of
the
Danger
of
resting
in
such
Attainments
,
as
we
may
utterly
and
everlastingly
fall
away
from
;
to
be
frequently
enquiring
,
what
we
have
attained
to
in
Religion
,
which
these
Temporary
Christians
came
short
of
;
to
be
earnest
with
God
in
Prayer
,
that
he
would
not
suffer
us
to
rest
in
such
common
Attainments
,
as
we
may
wholly
lose
during
this
Life
,
or
such
as
we
shall
never
be
Advantaged
by
,
when
we
come
to
die
.
Use
.
2.
The
greater
the
Fall
is
,
let
us
be
the
more
afraid
of
it
,
and
bend
our
Endeavours
,
and
Prayers
so
that
we
may
escape
it
.
The
nearer
we
come
to
Heaven
,
the
deeper
shall
we
be
plunged
into
Hell
,
if
we
come
short
of
Heaven
.
Isaiah
55.
6.
Seek
ye
the
Lord
,
while
he
may
be
Found
,
Call
ye
upon
him
,
while
he
is
Near.
THese
words
under
a
different
Aspect
may
admit
of
a
different
Construction
:
View
them
on
one
side
,
and
they
seem
to
lay
before
us
an
Exhortation
to
a
great
Duty
,
with
a
Direction
how
this
may
be
most
advantageously
Discharged
.
The
Duty
Exhorted
to
is
the
Doing
the
utmost
that
in
us
lieth
for
the
Finding
of
God
.
The
Rules
directing
how
to
manage
this
Duty
aright
,
prescribe
,
that
this
be
set
about
1st
.
Diligently
.
Men
ordinarily
,
when
they
find
and
feel
great
need
of
the
Guidance
and
Assistance
of
some
Person
of
eminent
Prudence
and
Power
,
whom
they
have
high
hopes
of
,
do
not
content
themselves
with
Idle
Wishes
,
neither
do
they
lazily
sit
down
,
vainly
Expecting
that
he
should
designedly
come
to
them
,
or
that
they
should
Accidentally
meet
with
him
in
good
time
.
No
,
but
they
consider
with
themselves
,
where
is
the
Place
of
his
usual
Residence
or
Resort
,
and
thither
they
forthwith
betake
themselves
to
seek
him
out
;
and
if
haply
they
do
not
find
him
,
where
they
Expected
,
they
go
about
calling
and
enquiring
after
him
,
till
at
last
they
find
him
.
With
such
Care
and
Diligence
must
those
seek
,
who
desire
and
hope
to
find
God
.
2ly
.
Speedily
.
Men
,
if
they
know
that
one
,
whole
help
they
greatly
need
,
cannot
be
found
at
all
times
,
let
never
so
much
Care
and
Diligence
be
used
in
seeking
him
,
will
not
dare
to
put
oft
one
moment
their
seeking
and
calling
upon
him
;
considering
with
themselves
,
that
for
any
thing
they
know
,
that
may
be
the
only
Moment
,
wherein
the
Person
needed
may
be
found
;
which
Opportunity
if
they
let
slip
,
they
may
be
at
abundance
of
Cost
and
T●il
in
seeking
him
and
all
to
no
purpose
.
Now
these
that
would
find
God
,
must
set
about
this
great
work
of
se●k●ng
him
with
as
little
Procrastination
.
View
the
Words
on
the
other
side
,
and
they
seem
to
set
forth
to
us
an
Exhortation
to
this
Duty
,
with
an
〈◊〉
,
Inducement
,
and
Encouragement
faithfully
to
set
about
it
.
Let
a
Business
be
of
never
so
great
Importance
,
men
will
but
slackly
apply
themselves
to
〈…〉
they
either
doubt
of
the
〈…〉
tho'
it
should
be
effected
,
or
the
Feasableness
of
it
,
that
it
ever
will
be
effected
.
Therefore
to
excite
men
to
do
their
utmost
for
finding
of
God
,
he
lets
them
know
1st
.
The
Advantage
,
which
will
certainly
accru●
,
●●
God
b●
but
once
Found
,
he
being
THE
LORD
,
he
having
not
only
a
Right
of
Dominion
over
all
Persons
and
affairs
,
but
a
Right
of
Propriety
in
them
:
Now
what
may
not
men
expect
from
this
LORD
who
hath
all
,
Ruleth
all
,
and
doth
all
,
if
by
finding
him
they
have
attained
to
be
in
Favour
with
him
,
and
to
have
his
Presence
with
them
?
2ly
.
The
Possibility
,
nay
Probability
of
finding
god
,
if
he
be
but
duly
sought
.
Were
God
not
at
all
to
be
found
,
or
were
he
at
such
a
vast
Distance
from
us
,
that
he
could
not
be
found
without
a
very
Tedious
Inquisition
,
we
might
hereby
somewhat
excuse
our
sloth
in
neglecting
to
seek
him
.
But
when
he
may
be
found
,
and
that
without
going
very
far
,
he
being
so
near
us
,
it
is
a
Madness
to
lose
him
for
want
of
a
little
seeking
after
him
.
I
shall
comprehend
the
substance
of
the
Text
in
this
brief
,
but
full
Proposition
.
It
is
the
Duty
and
Concern
of
all
to
seek
the
Lord
while
he
may
be
found
,
to
call
upon
him
while
he
is
near
.
I
say
,
all
are
obliged
and
concerned
thus
to
do
,
for
the
Precept
and
Exhortation
is
Generall
,
extending
to
all
Sexes
,
Ages
,
and
Conditions
of
men
,
that
are
without
God
:
unless
we
can
imagine
that
there
are
some
without
God
,
that
need
him
not
,
but
can
be
well
enough
without
him
,
although
the
Apostle
representeth
this
as
the
height
of
the
Misery
of
an
Unregenerate
Person
,
that
he
is
without
God
in
the
World
.
Ephes.
2.
12.
The
Foregoing
Proposition
implieth
1st
.
That
men
in
their
Naturall
Condition
,
are
so
without
God
,
as
not
to
find
him
without
seeking
.
They
are
at
a
Remote
distance
from
God
,
not
as
to
Place
,
that
being
utterly
impossible
,
(
for
he
who
fills
Heaven
and
Earth
with
his
Immense
Essence
,
cannot
but
be
intimately
present
with
every
Soul
)
but
as
to
State
.
For
the
Bent
of
their
Hearts
being
directly
contrary
to
the
Divine
nature
and
Will
,
they
are
no
more
capable
of
admitting
the
gracious
Influences
of
God
,
than
a
Lump
of
Clay
can
take
in
the
Light
of
the
Sun
,
tho'
it
shine
never
so
bright
round
about
it
.
But
this
is
not
all
the
Wretchedness
of
an
Unregenerate
Condition
,
for
men
in
that
Estate
are
not
only
without
God
,
who
is
the
only
Originall
of
their
Life
and
Comforts
,
the
only
Foundation
of
their
Hopes
,
but
are
also
Ignorant
where
to
find
him
:
If
they
understood
but
how
to
go
Directly
to
God
,
they
would
not
need
long
to
seek
him
.
And
this
is
one
of
the
Bitterest
Fruits
of
the
Originall
Apostacy
of
our
first
Parents
,
which
has
been
continued
and
increased
by
our
Actuall
Transgressions
.
It
is
the
Root
of
all
those
Extreme
Mischiefs
,
which
follow
Sin
,
either
as
Naturall
Consequences
of
it
,
or
Penall
Chastisements
for
it
:
Whatever
we
at
any
time
complain
of
,
may
be
justly
Imputed
to
this
.
Isa.
59.
2.
Your
Iniquities
of
have
Separated
between
you
and
your
God
,
and
your
sins
have
hid
his
face
from
you
,
that
he
will
not
hear
.
2ly
.
That
men
,
while
without
God
,
and
thus
at
a
distance
from
him
,
do
greatly
and
Extremely
stand
in
need
of
God
,
and
can
in
no
wise
be
without
him
.
Were
it
not
for
this
,
we
should
hear
of
no
Commands
issued
out
from
God
,
for
the
enjoyning
men
to
seek
him
.
For
the
good
and
wise
God
,
although
his
Supremacy
be
unquestionable
,
yet
he
Loves
not
to
Act
Arbitrarily
,
merely
for
the
Ostentation
of
his
Power
,
but
he
is
induced
to
Act
by
the
Consideration
of
some
Holy
,
Righteous
and
good
End
,
which
he
would
Promote
.
Now
this
End
cannot
refer
to
himself
,
for
the
infinite
,
ever
Blessed
,
all
sufficient
God
,
the
Lord
of
Heaven
and
Earth
,
is
utterly
uncapable
of
any
Addition
to
himself
:
It
must
therefore
be
the
Conveniences
and
Necessities
of
poor
Sinfull
man
,
that
God
consults
in
the
giving
out
of
his
Commands
.
When
God
therefore
sayes
to
man
Seek
me
;
we
may
assure
our selves
,
that
we
have
need
so
to
do
,
God
knows
we
have
need
.
Possibly
Foolish
man
may
have
other
Conceits
in
his
head
,
while
with
Children
he
pleases
himself
in
Toyes
;
but
when
once
with
the
Prodigal
he
comes
to
himself
,
being
awakened
out
of
his
pleasing
Dream
,
by
a
sight
of
Sin
,
fear
of
Gods
wrath
,
and
the
Law
's
curse
;
by
a
sense
of
Judgements
,
Especially
such
as
Afflict
the
Body
,
or
affright
with
black
Apprehensions
of
Death
,
or
deprive
of
those
Lower
Comforts
,
which
are
most
set
by
,
then
he
clearly
descerns
and
sensibly
Experiences
the
Vanity
and
Vexation
of
whatever
is
besides
and
below
God
,
and
thereby
Learns
,
that
the
Satisfaction
he
so
much
needs
,
is
no
where
to
be
expected
,
but
in
God
only
.
3ly
.
That
men
,
notwithstanding
the
need
they
stand
in
of
God
,
are
very
backward
to
seek
him
.
Men
will
not
be
induced
to
seek
God
by
the
fairest
Invitations
,
and
the
most
earnest
Entreaties
,
they
must
be
in
a
manner
compelled
to
seek
God
by
strict
Commands
and
severe
Threatnings
.
God
would
spare
those
,
did
he
not
see
,
that
there
would
be
no
seeking
him
without
them
;
nay
,
Experience
shews
,
that
all
these
will
scarce
do
,
for
men
seldome
seek
God
in
good
earnest
,
till
the
Incessant
Judgements
of
God
do
as
it
were
drive
them
out
of
their
Sins
,
their
Earthly
Comforts
and
themselves
unto
God
.
This
is
one
great
piece
of
the
Misery
of
an
Apostate
State
,
that
men
are
senseless
of
it
,
and
so
do
not
concern
themselves
to
seek
unto
him
,
who
only
can
save
from
it
;
like
men
in
High
Feavers
,
who
greatly
need
the
Help
of
a
Physician
,
yet
being
in
raging
Phrensies
,
they
as
much
despise
and
reject
it
,
as
being
altogether
unapprehensive
of
their
own
Danger
.
Men
are
generally
so
averse
from
seeking
God
,
that
the
Apostle
observes
out
of
Scripture
,
that
there
are
none
that
seek
after
God
,
and
he
imputes
it
to
this
,
that
they
understand
not
.
Rom.
3.
11.
Alass
!
they
know
not
their
Want
of
God
,
they
feel
not
their
need
of
God
,
they
understand
not
the
Worth
of
God
;
they
have
severall
things
to
make
Gods
of
to
themselves
to
please
themselves
in
.
The
God
of
this
World
blinds
them
,
that
they
see
not
their
Godless
Condition
,
he
hardens
them
,
that
they
feel
it
not
,
and
holds
them
,
that
they
stir
not
out
of
it
.
The
Lusts
of
the
Flesh
&
the
World
find
them
severall
other
things
to
seek
besides
God
,
whom
they
most
need
.
4ly
.
That
God
may
be
Found
,
if
duly
and
Timely
fought
.
While
one
observes
what
Gross
neglect
there
is
of
God
in
the
World
,
how
few
seek
him
,
and
that
men
are
for
the
most
part
wholly
intent
upon
the
Pursuit
of
other
things
,
he
has
Temptations
to
conceit
,
that
surely
God
is
not
at
all
to
be
found
,
otherwise
men
would
not
be
so
desperately
mad
,
as
never
to
concern
themselves
about
seeking
him
,
seing
without
him
they
cannot
but
be
Utterly
and
Everlastingly
undone
without
Remedy
.
But
this
strange
Carelessness
of
God
is
rather
the
Result
of
their
Senselessness
of
the
need
they
stand
in
of
God
,
than
of
their
Despair
of
finding
him
.
For
the
G●d
of
Truth
would
never
have
commanded
and
Encouraged
men
to
seek
him
,
if
in
seeking
they
were
likely
to
lose
their
Labour
.
No
,
he
Never
said
,
neither
to
the
Seed
of
Jacob
,
nor
to
the
Seed
of
Adam
,
seek
ye
me
in
Vain
.
Isa.
45.
19.
The
Condition
of
lost
man
would
be
very
deplorable
,
if
that
God
,
in
whose
Enjoyment
his
Happiness
consists
,
could
in
no
wise
be
found
;
The
Undertaking
of
Christ
also
would
be
altogether
in
vain
,
whatever
he
he
has
done
or
suffered
,
even
that
Painfull
,
shamefull
,
Execrable
Death
upon
the
C●●ss
would
be
wholly
to
no
Purpose
,
if
men
could
not
be
brought
to
God
so
as
to
find
him
,
for
S.
Peter
tells
us
this
was
the
great
End
of
all
,
That
he
might
bring
us
unto
God
.
S.
Pet:
3.
18.
Doubtless
then
God
may
be
Found
,
if
he
be
but
Sought
1.
Duly
,
If
men
seek
him
out
of
a
feeling
sense
of
their
want
&
need
of
him
,
and
out
of
a
sincere
desire
to
find
him
;
if
they
diligently
enquire
after
him
,
faithfully
follow
the
guide
,
which
leads
to
him
,
and
carefully
use
the
means
,
whereby
he
is
drawn
nigh
unto
.
He
hath
promised
Jer.
29.
13.
Ye
shall
seek
me
and
find
me
,
when
ye
shall
search
for
me
with
all
your
Heart
.
Which
is
as
true
of
Gods
readiness
to
be
found
when
rightly
sought
,
to
deliver
from
the
Bondage
of
Sin
,
as
from
the
Captivity
of
Babylon
.
2ly
.
God
must
be
sought
timely
,
while
he
may
be
found
,
before
the
Proper
season
of
finding
him
be
over
.
Prov.
8.
17.
Those
that
seek
me
early
,
shall
find
me
.
For
The
fifth
thing
implied
in
the
Proposition
is
,
that
the
Time
of
finding
God
by
seeking
him
will
not
always
last
.
And
1st
.
It
will
certainly
be
ended
at
Death
.
Indeed
there
is
a
Presence
of
God
,
according
to
which
he
will
be
found
after
Death
unsought
for
and
undesired
;
A
Terrible
furious
presence
,
which
fills
the
Conscience
of
the
Impenitent
Sinner
with
a
sense
of
Guilt
and
wrath
,
and
his
heart
with
anguish
and
Horror
,
Perplexity
and
Despair
:
It
is
this
Presence
,
which
kindles
That
fire
,
that
shall
never
be
Quenched
,
and
which
so
affrights
the
greatest
and
stoutest
,
that
they
are
not
able
to
abide
it
,
but
Call
to
the
Mountains
and
Rocks
to
fall
on
them
,
and
hide
them
from
it
.
Rev.
6
16.
When
the
Soul
is
once
separated
from
this
Lumpish
Body
,
which
straitens
its
Capacities
and
dulls
its
senses
,
and
greatly
unfits
it
for
Converse
with
any
thing
but
this
Gross
world
:
then
it
comes
immediately
to
have
to
do
with
God
himself
,
whom
it
has
so
much
despised
and
hated
;
and
his
presence
they
can
in
no
wise
possibly
avoid
,
although
by
reason
of
the
Contrariety
,
which
is
between
Gods
nature
and
theirs
,
it
be
extremely
Tormenting
to
them
,
like
a
fire
that
doth
continually
scorch
.
Isa.
33.
14.
Who
among
us
shall
dwell
with
Everlasting
Burnings
?
But
as
for
the
Amiable
and
Gracious
Presence
of
God
,
that
Presence
,
which
the
Soul
needeth
and
desireth
,
with
which
it
is
so
refreshed
and
ravished
,
this
if
it
be
not
sought
here
,
can
never
be
found
hereafter
.
After
Death
the
state
of
the
Soul
is
unalterable
;
it
is
with
men
then
,
as
it
was
with
the
Devils
immediately
after
their
Fall
,
their
Wills
are
Immutably
fixed
to
their
former
Choice
,
so
that
those
who
will
not
seek
God
now
,
cannot
then
;
There
is
no
such
Work
as
seeking
in
the
Grave
,
whither
we
go
.
Besides
,
if
there
could
be
any
seeking
God
after
death
,
there
could
be
no
finding
him
then
,
seing
there
is
then
a
Vast
Gulf
fixt
between
God
and
Sinfull
Souls
.
S.
Luke
.
16.
26.
The
Romanists
,
who
suppose
a
Purgatory
after
death
,
and
a
seeking
and
finding
God
out
of
Purgatory
,
only
assign
this
Purgatory
for
those
in
the
state
of
grace
,
who
have
been
sincerely
seeking
God
during
this
Life
,
but
have
not
found
him
,
being
not
sufficiently
purified
,
and
so
not
prepared
for
him
.
2ly
.
It
may
possibly
be
ended
during
Life
.
There
are
those
,
who
have
outlived
the
day
of
Grace
,
in
which
God
offers
himself
to
be
found
.
Thus
it
was
with
Pharoah
,
whom
God
after
the
sixth
Plague
reserved
alive
,
till
he
should
have
a
more
seasonable
opportunity
for
the
Glorifying
of
himself
in
his
destruction
.
Thus
it
was
also
with
Judas
,
of
whom
Christ
gave
this
Character
some
time
before
his
death
,
that
he
was
a
Devil
.
S.
Joh.
6.
70.
A
Devil
,
not
only
for
the
Wickedness
of
his
heart
,
but
also
for
the
desperateness
of
his
state
,
Devils
might
as
soon
find
God
as
he
.
There
are
those
who
while
alive
,
sin
the
Sin
unto
Death
S.
John
.
5.
19.
Opposing
the
Spirit
of
God
so
obstinately
and
contumaciously
in
its
saving
work
,
that
at
last
it
fully
and
finally
Resolves
to
leave
them
to
themselves
to
go
on
to
their
own
Destruction
.
God
can
never
be
found
,
but
when
he
sets
himself
to
be
found
,
saying
,
Behold
me
,
Behold
me
.
Isa.
65.
1.
Nay
,
while
he
himself
Seeks
his
Servants
.
Psal.
119.
176.
And
this
is
only
so
long
as
there
is
any
Hopes
,
that
a
Sinner
may
be
Reclaimed
by
any
Methods
of
Grace
,
which
Gods
Wisdome
and
Justice
will
allow
to
be
used
towards
him
.
But
if
after
a
Tryall
of
all
these
,
in
spight
of
Instructions
and
Reproofs
,
of
mercy
and
Judgement
,
of
what
God
can
do
mediately
by
his
Ministers
and
of
what
God
thinks
fit
to
do
immediately
by
his
Holy
Spirit
,
the
Sinner
persist
obstinately
and
Incorrigibly
in
neglecting
and
rejecting
of
God
,
God
saith
of
him
,
as
he
said
of
Ephraim
Hos.
4.
17.
He
is
joyned
to
Idols
,
let
him
alone
.
I
see
he
will
have
none
of
me
,
and
I
am
resolved
he
shall
not
.
And
let
me
tell
you
,
this
is
one
of
the
greatest
Judgements
a
sinner
is
capable
of
on
this
side
Hell
,
to
be
herein
by
God
Iudicially
condemned
to
his
own
sinfull
choice
.
After
this
there
can
be
no
seeking
God
so
as
to
find
him
,
let
a
man
live
never
so
long
.
Having
shewn
you
those
things
,
that
were
implied
in
the
first
Proposition
,
I
come
now
to
the
Proposition
it self
,
and
shall
shew
you
,
That
it
is
the
Duty
and
Concern
of
all
to
seek
God
,
so
as
to
find
him
.
It
is
their
Duty
,
for
1st
.
It
is
the
Precept
of
God
,
whom
we
ought
to
obey
,
Psal.
25.
4.
Seek
ye
the
Lord
and
his
strength
:
Seek
his
face
evermore
.
2.
It
is
the
Practise
of
the
Saints
,
whom
we
ought
to
imitate
.
This
is
the
Generation
of
them
,
that
seek
him
Psal.
24.
6.
It
need
not
be
Explained
,
whom
God
speaks
to
Isa.
51.
1.
Ye
that
seek
the
Lord
,
for
it
is
to
them
,
that
follow
after
Righteousness
.
3.
The
Promises
of
God
encourage
to
it
,
and
they
ought
not
to
be
slighted
:
The
Promise
assures
of
us
,
that
we
Shall
find
God
,
if
we
search
for
him
with
all
our
heart
.
Jer.
26.
13.
And
together
with
him
every
good
thing
besides
.
Psal.
34.
10.
They
that
seek
the
Lord
,
shall
not
want
any
good
thing
.
4.
The
Providences
of
God
call
to
this
,
and
they
ought
to
be
complied
with
.
Mercies
are
therefore
vouchsafed
to
men
to
this
purpose
.
God
hath
set
men
The
bounds
of
their
habitations
,
that
they
should
seek
the
Lord
.
Act.
17.
46.
27.
Judgements
are
inflicted
for
this
purpose
;
upon
this
account
God
ill
resents
it
,
that
People
turn
not
unto
him
that
smiteth
them
,
neither
do
they
seek
the
Lord
of
Hosts
.
Isa.
9.
13.
And
so
in
a
manner
baffle
him
by
their
perverseness
in
a
most
gracious
design
.
5.
This
is
the
design
of
Christs
undertakings
,
wherein
he
should
not
be
Frustrated
.
Christ
became
EMMANUEL
,
God
with
us
,
that
God
might
be
in
us
:
He
assumed
the
Humane
nature
,
that
we
might
be
Partakers
of
the
Divine
,
which
cannot
be
without
our
finding
God
.
He
suffered
for
sins
that
he
might
bring
us
unto
God
.
1.
Pet:
3.
18.
The
Bloud
of
Christ
was
for
making
those
that
were
a
far
off
,
nigh
unto
God
.
Ephe.
2.
13.
Which
cannot
be
without
seeking
him
.
It
is
their
Concern
also
,
for
1st
.
If
men
find
God
,
in
him
they
will
find
two
great
Advantages
,
which
they
will
but
in
vain
seek
for
any
where
else
.
These
are
,
1st
.
Salvation
from
evil
things
,
as
lust
,
sin
with
all
the
Mischevous
Consequences
of
it
,
Gods
wrath
,
the
Laws
Curse
,
the
Miseries
of
this
life
,
the
Terrours
of
Death
,
and
the
Torments
of
Hell
.
From
evil
Persons
,
Enemies
without
,
as
wicked
men
and
cruel
Devils
,
the
great
enemy
within
,
our
Carnall
selves
.
In
all
these
cases
it
is
palpably
evident
,
that
Salvation
belongeth
unto
the
Lord
,
Psal.
3.
8.
2ly
.
Satisfaction
in
God
.
The
Soul
was
made
for
God
at
the
first
,
and
only
God
can
fit
it
and
fill
it
,
answering
its
vast
Capacities
,
and
fulfilling
its
numerous
desires
:
Whatever
is
besides
and
below
God
▪
all
worldly
Enjoyments
are
unsuitable
to
a
Soul
,
which
is
Spirituall
;
unproportionable
to
a
Soul
,
which
is
immense
&
Eternall
Without
God
himself
there
cannot
be
that
peace
of
God
,
which
passeth
all
understanding
,
Phil.
4.
7.
There
will
not
be
that
Joy
unspeakable
and
full
of
Glory
,
that
Fullness
of
Joy
,
which
only
is
in
Gods
presence
.
Psal.
16
11.
2ly
.
If
men
finally
miss
of
finding
God
.
1st
.
They
sustain
great
loss
,
their
Souls
will
be
lost
,
the
most
noble
and
durable
part
of
man
,
the
immediate
workmanship
of
Gods
hands
,
the
purchase
of
Christs
Bloud
,
which
is
of
more
value
then
many
worlds
,
will
be
utterly
and
Irrecoverably
lost
.
Not
that
it
will
cease
to
be
,
but
it
will
be
so
miserable
,
that
it
had
better
never
have
been
:
It
will
be
an
extream
Burden
to
its
self
,
being
without
God
;
for
it
can
never
possibly
enjoy
it self
,
if
it
find
not
God
.
2ly
.
Heaven
will
be
lost
,
and
all
the
joyes
and
Glories
of
it
.
There
is
no
being
in
Heaven
without
God
,
who
makes
the
main
of
Heaven
,
into
which
men
enter
not
so
much
by
changing
their
place
,
as
by
changing
their
state
.
3ly
.
Their
Lives
will
be
unprofitable
,
they
will
live
like
Brutes
,
or
Devils
,
and
want
the
honour
,
and
pleasure
of
doing
service
to
God
,
and
good
to
themselves
,
and
their
brethren
,
being
Blessings
to
the
places
where
they
are
cast
.
Without
finding
God
no
good
will
be
got
or
done
,
for
without
him
we
can
do
nothing
.
S
John
.
15.
5.
It
is
he
,
who
works
all
our
good
works
in
us
and
for
us
.
4ly
.
Their
Death
will
be
terrible
.
When
men
are
about
breathing
out
their
last
,
their
Friends
weeping
and
mourning
over
them
,
but
not
able
to
Comfort
or
help
them
;
unless
they
be
stupid
and
senseless
,
what
horrour
and
anguish
must
they
needs
be
in
then
,
if
they
have
God
to
seek
,
when
they
are
quite
leaving
the
world
and
all
its
delights
,
wherein
they
have
so
much
pleased
themselves
,
and
when
they
are
entring
into
an
Eternity
of
Woes
and
Miseries
?
Alass
!
They
cannot
say
with
David
.
Psal.
23.
4.
Though
I
walk
through
the
Valley
of
the
shadow
of
Death
I
will
fear
no
Evill
:
For
thou
art
with
me
.
5ly
.
Hell
will
be
altogether
unavoidable
,
the
Horrours
&
torments
whereof
are
unspeakable
,
unconceivable
,
and
unsupportable
,
being
to
continue
unto
all
Eternity
,
without
Remission
or
Intermission
.
The
Soul
once
out
of
the
Body
,
if
without
God
,
needs
no
other
Hell
than
what
it
Carries
about
with
it
:
For
then
it
will
be
continually
upbraiding
it self
with
●●s
sin
,
and
folly
,
and
its
own
desires
will
Torture
it
by
their
Eager
and
Impetuous
Cravings
,
which
are
never
like
to
meet
with
the
least
satisfaction
.
Vse
.
1.
Expostulation
.
1st
.
Why
do
we
not
what
we
may
,
and
ought
,
yea
,
and
must
do
unless
we
resolve
to
be
extremely
&
endlessly
miserable
?
What!
have
we
found
God
already
?
It
is
well
,
if
we
have
.
But
let
me
tell
you
there
are
not
many
,
that
have
found
him
,
neither
is
he
soon
and
easily
found
:
and
Men
have
no
reason
to
presume
,
that
they
have
found
God
,
unless
they
have
uncontroulable
Evidences
,
that
they
have
found
him
.
Thou
,
who
sayest
,
thou
hast
found
God
,
what
Extraordinary
Wisdome
and
Grace
and
Comfort
hast
thou
to
Demonstrate
,
that
God
is
in
thee
of
a
Truth
?
2ly
.
Is
he
not
worth
seeking
?
If
he
be
not
,
he
invites
us
to
our
loss
,
when
he
calls
on
us
to
seek
him
.
And
good
men
have
all
along
been
very
Fools
,
who
have
imployed
their
time
so
unprofitably
,
if
men
may
do
well
enough
,
when
they
come
to
die
,
though
their
Souls
have
nothing
to
live
on
,
for
they
are
like
to
Enjoy
the
world
no
longer
.
If
happiness
,
everlasting
happiness
be
worth
seeking
,
God
is
;
for
only
by
finding
God
,
we
are
like
to
find
that
.
3ly
.
Do
we
expect
to
find
him
without
seeking
?
We
may
expect
and
see
what
will
come
of
it
.
But
if
we
miss
God
,
it
will
be
in
vain
to
wish
we
had
sought
him
,
when
the
time
of
seeking
him
is
over
:
And
it
will
be
little
Comfort
to
us
,
when
we
feel
our selves
miserable
beyond
all
Expression
for
want
of
God
,
to
say
,
we
thought
we
might
have
found
him
without
seeking
.
And
what
grounds
have
we
for
such
Expectations
?
Did
we
ever
know
any
that
found
God
without
seeking
?
Or
do
the
Scriptures
mention
any
way
of
finding
God
without
seeking
?
Or
have
we
heard
from
any
,
that
are
come
to
God
,
that
they
know
any
other
way
?
Vse
.
2.
Exhortation
.
Let
us
all
set
about
this
work
,
which
we
are
so
much
obliged
to
and
concerned
in
,
which
is
the
main
〈◊〉
business
of
our
Lives
,
and
which
〈…〉
come
to
die
,
we
shall
all
wish
we
〈…〉
applyed
our selves
unto
all
〈…〉
set
about
it
forthwith
or
〈…〉
severall
Hazards
,
which
few
in
their
〈◊〉
●●uld
venture
upon
in
matters
of
far
less
〈◊〉
.
We
say
,
we
will
in
good
earnest
set
about
seeking
God
,
after
such
a
time
,
when
we
have
dispatched
such
a
Business
,
or
Enjoyed
such
a
pleasure
.
But
how
if
that
time
never
come
?
Thou
in
the
mean
time
being
snatched
away
by
suddain
Death
,
as
many
are
unexpectedly
in
the
midst
of
their
health
and
strength
?
Suppose
the
time
come
,
and
thou
hast
no
leisure
,
being
pressed
by
the
importunity
of
Friends
to
settle
thy
Worldly
affaires
,
and
to
make
provision
for
thy
Wife
and
Children
.
How
if
,
though
thou
shouldest
have
never
so
much
Leisure
,
yet
thou
hast
no
such
Composure
,
as
a
〈◊〉
of
such
weight
,
which
will
take
up
a
mans
whole
thoughts
,
doth
require
?
Is
a
man
in
due
Temper
of
mind
for
seeking
God
,
when
he
is
fit
for
nothing
else
,
his
mind
being
inwardly
Distracted
with
c●res
about
his
Temporall
concernes
,
and
feares
of
Death
,
and
outwardly
disturbed
with
the
Lamentations
,
and
discourses
of
these
about
him
?
How
if
thou
shouldest
want
neither
leisure
,
nor
Bodily
Health
and
strength
,
and
yet
want
〈…〉
?
Are
not
many
in
their
life
〈…〉
very
S●●s
?
Are
not
some
Distressed
with
〈◊〉
or
Melancholy
?
Some
〈…〉
with
stupid
lethargies
,
〈…〉
Now
are
such
as
〈…〉
my
Tolerable
Capacity
for
seeking
God
?
What
it
thou
shouldest
w●nt
a
will
to
seek
God
,
at
that
time
,
which
thou
proposest
to
thy self
to
do
this
in
?
If
nothing
else
be
a
wanting
,
this
will
be
enough
to
hinder
thee
from
doing
any
thing
to
purpose
herein
.
Now
when
thy
will
is
already
so
averse
from
this
necessary
work
,
is
it
likely
it
should
be
more
inclinable
to
seek
God
,
when
longer
Custome
in
sin
has
further
perverted
it
,
worldly
Affaires
have
more
Entangled
it
,
fleshly
pleasures
have
more
inveagled
it
,
Satans
Cunning
and
power
has
more
inslaved
it
?
How
if
thou
neither
wantest
will
,
nor
any
of
the
forementioned
Requisites
for
seeking
God
,
and
yet
want
power
to
do
it
to
purpose
?
If
God
has
given
over
seeking
thee
,
thou
canst
not
seek
him
.
Once
thou
hadst
Providences
,
and
Ordinances
,
and
mightest
have
had
the
Influences
of
Gods
Spirit
to
excite
thee
to
,
and
to
direct
and
assist
thee
in
seeking
God
,
but
thou
wouldest
not
make
use
of
them
,
and
now
God
is
resolved
,
thou
shalt
have
no
more
offers
of
any
such
help
.
You
see
then
such
a
Resolution
of
putting
off
the
seeking
of
God
for
a
while
is
very
unsafe
.
It
is
also
very
unmeet
,
and
inconvenient
:
If
thou
wert
never
so
sure
,
that
thou
couldest
afterwards
seek
God
so
as
to
find
him
,
yet
by
delaying
to
do
so
now
,
thou
art
like
to
be
a
loser
;
for
the
longer
thou
puttest
off
seeking
God
,
the
later
thou
wilt
find
him
,
and
so
in
the
mean
time
thou
wilt
be
deprived
of
all
those
gifts
,
graces
,
and
Comforts
,
wherewith
God
once
found
,
would
have
enriched
,
adorned
,
and
refreshed
thee
.
Moreover
it
is
to
be
feared
,
that
such
a
Resolution
is
unsound
,
how
plausible
so
ever
it
seems
.
Men
often
pretend
,
they
will
seek
God
,
when
they
intend
nothing
less
,
but
only
use
this
pretence
as
a
specious
Excuse
for
their
not
seeking
God
for
the
present
,
thereby
to
stop
the
Clamour
of
their
own
Conscience
,
which
,
so
long
as
it
is
awake
,
will
be
very
frequently
and
sharply
reproving
them
for
their
gross
Negligence
in
a
business
of
so
great
importance
.
Thou
,
who
sayest
,
thou
wilt
seek
God
hereafter
,
if
thou
dost
not
say
this
meerly
out
of
Form
,
but
hast
a
real
design
to
perform
it
,
and
dost
verily
believe
,
that
God
is
worth
finding
,
why
dost
thou
not
forthwith
set
about
this
Work
of
seeking
him
?
For
thou
hast
now
the
same
Motives
and
Inducements
to
excite
thee
to
seek
him
,
and
the
same
or
rather
greater
Opportunities
,
Helps
and
Assistances
of
Gods
Spirit
,
than
thou
canst
ever
expect
to
have
at
any
Future
Time
which
thou
canst
propose
to
thy self
.
For
the
longer
thou
continuest
in
a
Sinfull
Course
,
the
more
thou
wilt
grieve
the
Holy
Spirit
,
and
the
more
thou
wilt
be
hardened
in
Sin
,
and
so
make
thy
Finding
of
God
the
more
difficult
.
FINIS
.