THE
Christian
Temper
:
OR
,
A
DISCOURSE
concerning
the
Nature
and
Properties
of
the
Graces
of
Sanctification
.
Written
for
Help
in
Self-Examination
,
and
Holy
Living
.
By
JOHN
BARRET
,
M.
A.
LONDON
,
Printed
for
Jonathan
Robinson
at
the
Golden
Lion
in
St.
Pauls
Church-yard
,
and
Samuel
Richards
Bookseller
in
Nottingham
.
1678.
THE
Epistle
Dedicatory
To
the
Honoured
Mris
ANNE
CHARLTON
of
S.
in
the
County
of
D.
Much
Honoured
,
I
Present
You
with
this
ensuing
Treatise
,
as
an
Acknowledgment
of
my
special
Obligation
to
You
,
heartily
wishing
it
may
be
of
as
good
use
to
you
,
as
it
is
offered
with
good
will
.
I
know
you
will
not
expect
flattering
Titles
from
me
:
and
hope
you
would
blush
to
read
,
or
hear
your
own
Praises
.
And
I
may
not
cross
intention
so
,
as
when
I
am
putting
you
upon
the
trial
of
your
Humility
and
Self-denial
,
among
other
Graces
,
withal
to
tempt
you
to
the
contrary
Vices
,
and
Corruptions
.
Our
good
old
Friend
Mr.
Rich.
Whitchurch
(
for
whose
sound
and
profitable
Labours
you
and
I
have
cause
to
bless
God
I
hope
;
or
else
I
am
sure
,
we
have
great
cause
to
blame
our selves
)
He
had
much
satisfaction
a
little
before
his
Death
in
the
love
he
had
to
Uses
of
Examination
,
the
delight
he
took
in
reading
,
or
hearing
them
well
handled
.
And
for
a
Christian
to
delight
in
frequent
and
serious
Self-examination
,
is
the
way
to
a
more
full
and
profitable
Self-acquaintance
,
and
to
a
comfortable
Assurance
.
You
have
seen
some
Changes
in
your
outward
condition
.
Have
you
not
sometimes
met
with
great
Trials
here
?
O
how
good
,
how
comfortable
,
to
have
your
Spiritual
Estate
secured
and
settled
?
How
would
this
prepare
one
for
any
Changes
in
this
World
;
even
for
that
great
Change
by
Death
?
Methinks
,
the
uncertainty
of
all
outward
Enjoyments
;
that
we
are
not
sure
of
enjoying
Estates
,
or
the
dearest
Friends
,
and
Relations
,
or
Health
,
or
Life
one
day
more
,
should
be
a
prevalent
motive
,
to
excite
,
and
quicken
us
to
make
sure
of
better
things
,
than
natural
and
Worldly
comforts
,
those
better
things
that
accompany
Salvation
.
The
best
things
may
be
made
most
sure
.
And
what
comfort
would
this
yield
,
when
there
is
such
a
terrible
shaking
of
Nations
,
to
see
our
Interest
in
that
Kingdom
that
cannot
be
shaken
?
Now
may
these
following
Pages
bring
good
Tidings
to
your
Soul
,
may
I
herein
be
an
helper
of
your
Joy
,
this
would
also
rejoice
my
Heart
,
even
mine
,
who
am
Your
Servant
in
Christ
,
J.
B.
A
PREMONITION
TO
THE
READER
.
THis
Portraiture
of
the
New
Creature
,
I
have
here
drawn
and
set
before
thee
,
(
though
not
drawn
at
full
length
)
this
Description
of
the
Spiritual
Man
by
several
Scripture-Caracters
,
as
parts
of
him
;
as
by
the
Eye
of
Knowledg
,
the
Face
of
Repentance
(
turning
from
Sin
to
God
)
the
Hand
of
Faith
,
the
Heart
of
Love
and
the
like
,
may
serve
as
a
Looking-Glass
,
wherein
beholding
thy
own
Face
,
thou
mayest
come
to
know
thy self
better
,
both
what
manner
of
Person
thou
art
,
and
oughtest
to
be
;
so
it
may
serve
as
a
Touchstone
,
whereby
true
Grace
may
be
discerned
from
that
which
is
counterfeit
.
Now
if
thy
cause
both
concerning
Estate
and
Life
(
all
thou
hadst
in
the
World
)
was
trying
,
wouldst
thou
not
attend
diligently
,
and
with
fear
and
trembling
wait
for
the
issue
,
and
narrowly
observe
whether
the
Verdict
,
and
Sentence
was
for
,
or
against
thee
?
And
does
it
not
as
much
concern
thee
to
be
very
serious
,
and
observant
about
the
trial
of
thy
Spiritual
and
Everlasting
State
?
Here
I
would
borrow
a
weighty
saying
of
Mr.
Glanvil's
,
Meer
Speculative
mistakes
about
Opinions
,
do
no
great
hurt
:
but
error
in
the
Marks
,
and
Measures
of
Religion
,
is
Deadly
.
Indeed
,
if
(
upon
trial
)
thou
findest
thy self
in
a
Graceless
state
at
present
,
yet
thou
shouldest
not
thereupon
conclude
thy
case
desperate
.
So
long
as
the
time
of
God's
Patience
is
not
expired
,
(
the
Long-suffering
of
the
Lord
is
for
our
Salvation
)
while
the
day
of
Grace
lasteth
,
while
the
Lord
affords
any
means
,
continues
to
make
any
offer
of
Grace
to
thee
,
thou
art
yet
in
a
possibility
of
obtaining
Saving-Grace
;
(
notwithstanding
thy
former
rejecting
,
and
resisting
of
his
Grace
.
)
That
as
yet
thy
condition
is
not
altogether
hopeless
:
but
rather
there
is
more
hope
of
thy
coming
on
to
Saving-Grace
,
when
thou
art
made
truly
sensible
of
the
want
of
it
.
Or
if
(
upon
Trial
)
thou
findest
some
Grace
in
thee
,
but
very
low
and
weak
,
almost
not
to
be
discerned
,
if
it
be
but
in
the
bud
,
or
but
as
smoaking
Flax
,
thy
Faith
but
as
a
grain
of
Mustard-Seed
,
thy
Love
,
thy
Zeal
but
as
a
spark
,
&c.
whether
thy
weakness
be
like
that
of
a
Child
,
a
new-born
Infant
,
or
like
that
of
a
sick
Man
,
one
that
has
lost
his
strength
by
some
Disease
prevailing
on
him
,
how
should
it
humble
thee
,
that
thou
hast
so
little
Grace
?
How
should
it
quicken
thee
to
labour
after
more
?
And
especially
if
thou
hast
declined
,
if
thou
hast
lost
thy
first
Love
,
thy
former
liveliness
,
and
tenderness
;
Oh
,
Repent
,
and
do
thy
first
Works
!
Now
stir
up
the
Grace
of
God
in
thee
,
blow
up
that
little
spark
,
that
is
almost
buried
under
an
heap
of
Ashes
.
Now
strengthen
the
things
that
remain
,
and
are
ready
to
die
.
Delayes
would
expose
thee
to
further
deadness
,
and
decayes
.
Or
,
if
thou
canst
discover
Grace
in
lively
and
kindly
exercise
in
thy
Soul
,
if
thou
seest
it
in
growth
,
and
vigour
,
O
how
may
this
heighten
thy
Joy
in
the
Lord
,
even
raise
thee
to
a
life
of
Joy
,
Praise
,
and
Thankfulness
!
But
there
are
two
or
three
things
I
would
lay
down
here
(
by
way
of
caution
)
to
prevent
Souls
mis-judging
themselves
.
1.
Let
none
conclude
themselves
in
a
state
of
Grace
,
because
they
are
in
a
good
mood
sometimes
.
Even
such
as
Pharaoh
,
Ahab
,
Herod
,
Felix
,
&c.
were
in
a
good
mood
sometimes
.
Learn
to
distinguish
betwixt
a
good
Mood
,
and
a
Gracious
Frame
.
We
are
in
God's
account
(
which
is
the
true
account
)
what
we
are
most
ordinarily
,
and
habitually
(
I
mean
in
respect
of
prevailing
habits
.
)
There
is
no
reason
that
God
should
take
Sinners
at
best
,
in
an
unusual
fit
.
2.
Let
not
any
poor
trembling
Hearts
(
who
are
ever
forward
to
suspect
and
conclude
the
worst
of
themselves
)
judg
of
themselves
,
and
the
frame
of
their
Spirits
,
by
what
they
may
seem
in
a
Paroxism
of
Temptation
.
The
best
upon
Earth
are
not
at
all
times
alike
.
Even
eminent
Saints
have
sometimes
bewrayed
weakness
,
and
imperfection
in
those
very
Graces
,
wherein
they
were
most
eminent
.
As
Abraham
,
who
was
strong
in
Faith
,
yet
sometimes
staggered
through
distrust
.
Meek
Moses
is
once
noted
(
upon
a
great
provocation
)
to
have
spoken
unadvisedly
with
his
Lips
.
And
patient
Job
was
once
heard
to
curse
the
day
of
his
birth
.
But
as
God
takes
not
Sinners
at
best
;
so
neither
will
he
take
his
own
Children
at
worst
.
3.
Though
all
ought
to
be
pressing
after
full
Perfection
in
Grace
and
Holiness
;
yet
let
none
look
for
it
here
.
And
though
we
should
have
an
holy
emulation
,
and
desire
to
overtake
,
and
if
it
might
be
to
excel
the
most
eminent
Christians
;
yet
a
poor
weak
Christian
should
not
conclude
he
has
no
Grace
,
because
he
hath
not
so
much
as
others
.
Thou
mayst
have
the
truth
of
Grace
in
thee
;
tho
at
present
thou
canst
discern
little
,
or
no
growth
.
Christ's
Family
is
made
up
of
Saints
of
different
stature
;
his
School
consists
of
Scholars
of
several
Ranks
,
and
Forms
.
Some
are
but
Babes
in
Christ
,
some
grown
Christians
.
There
are
some
little
Children
,
weaklings
;
some
young
Men
,
grown
up
to
some
strength
;
some
Fathers
,
old
Disciples
,
Christians
of
great
standing
and
experience
.
Some
are
but
Novices
,
some
are
riper
,
and
by
reason
of
use
have
their
Senses
more
exercised
,
and
their
Graces
more
improved
.
Thou
that
art
but
weak
,
be
humble
(
what
cause
hast
thou
to
be
humble
,
when
the
best
of
Saints
,
such
as
far
excel
thee
,
have
no
cause
to
be
proud
?
)
Yet
be
not
thou
discouraged
:
Christ
will
not
break
the
bruised
Reed
,
nor
quench
the
smoking
Flax.
He
will
gather
the
Lambs
with
his
Arm
,
and
carry
them
in
his
Bosom
,
and
will
gently
lead
those
that
are
with
young
.
And
yet
out
of
weakness
thou
mayest
be
made
strong
.
And
though
thy
beginning
be
but
small
,
thy
latter
end
may
greatly
encrease
.
And
further
note
(
touching
the
signs
of
Grace
,
I
have
here
laid
together
)
what
a
[
*
](A31037-e11180-b)
*
Dr.
Manton
on
Jam.
1.22
.
pag.
188
,
189.
Learned
Man
hath
;
There
are
three
sorts
of
Marks
,
some
are
only
exclusive
,
others
inclusive
;
and
between
these
a
middle
sort
of
Marks
,
which
he
calleth
positive
.
Exclusive
Marks
are
to
shut
out
bold
pretenders
.
The
inclusive
Marks
are
to
shew
the
measures
and
degrees
of
Grace
,
and
are
rather
intended
for
Comfort
,
than
for
Conviction
:
which
if
they
be
found
in
us
,
we
are
safe
,
and
in
the
state
of
Grace
;
but
if
not
,
we
cannot
conclude
a
nullity
of
Grace
.
The
use
of
these
Notes
is
to
comfort
,
or
to
convince
of
want
of
growth
.
Again
,
there
is
a
middle
sort
of
Marks
,
which
he
calleth
positive
,
and
they
are
such
as
are
always
,
and
only
found
in
an
Heart
truly
gracious
.
So
he
.
These
positive
Marks
and
Signs
,
I
confess
,
are
fewer
;
As
Mr.
Baxter
[
†
](A31037-e11350-b)
†
Method
for
peace
of
Conscience
.
Direct.
11.
pag.
88
,
&c.
See
also
Sermon
of
Right
Rejoicing
,
p.
26
,
27.
hath
laid
down
five
,
expressing
the
nature
of
saving
Grace
,
which
may
be
comprised
and
summed
up
in
this
one
,
scil.
A
preferring
God
and
Christ
,
Grace
and
Glory
,
before
any
way
of
Sin
,
before
any
carnal
Self-interest
,
before
all
the
Honours
,
Riches
,
and
Pleasures
of
the
World
;
a
preferring
the
former
,
I
say
,
in
our
practical
estimation
;
in
our
deliberate
and
hearty
choice
,
and
in
our
true
,
serious
,
and
faithful
endeavours
.
Get
this
one
Point
well
cleared
,
and
then
thou
mayest
know
thou
art
one
of
another
Spirit
from
the
Men
of
the
World
,
a
Citizen
,
and
Heir
of
Heaven
.
And
therefore
know
,
I
had
no
Design
in
laying
down
so
many
Notes
and
Signs
of
the
several
Graces
here
described
,
to
set
weak
Christians
on
the
Rack
,
or
to
encrease
and
multiply
their
Doubts
and
Fears
.
As
I
have
already
granted
,
the
truth
and
being
of
Grace
may
be
known
by
a
Few
,
well
cleared
.
And
I
hope
,
upon
a
serious
and
deliberate
reading
,
it
will
not
be
difficult
to
observe
,
which
are
most
necessary
,
and
most
satisfying
,
by
which
especially
we
are
to
try
our selves
.
But
I
doubt
not
,
ad
bene
esse
,
and
for
fuller
satisfaction
,
it
may
be
of
great
use
,
and
advantage
to
Christians
,
thus
to
understand
the
true
Nature
,
several
Properties
,
and
genuine
proper
Acts
,
and
Effects
of
every
Grace
.
And
thus
indeed
the
Treatise
may
serve
not
only
as
a
guide
,
in
the
trial
,
and
discovery
of
Grace
;
but
also
as
a
Rule
and
Directory
,
and
help
to
the
kindly
exercise
of
Grace
,
Now
(
Reader
)
if
thou
art
serious
,
give
me
thy
hand
,
and
joyn
with
me
in
this
(
I
hope
I
can
say
)
hearty
request
,
That
the
God
of
all
Grace
would
vouchsafe
his
Blessing
to
accompany
it
.
Which
if
he
deny
,
thou
mayest
have
an
handful
of
leaves
here
,
but
no
Fruit.
The
Author
hath
also
Published
,
-
1.
Good-will
to
Men
or
a
Treatise
of
the
two
Covenants
.
Sold
by
Samuel
Richards
Book-seller
in
Nottingham
.
-
2.
Fifty
Queries
seriously
propounded
to
those
that
question
Infants
Right
to
Baptisme
.
Sold
by
Nevil
Simons
,
and
Jonathan
Robinson
,
in
St.
Pauls
Church-Yard
.
-
3.
A
few
Notes
upon
T.
G's
Antiqueries
,
with
an
Abstract
of
Mr.
Baxter's
Plain
Scripture
proof
for
Infants
Church-Membership
,
and
Baptism
,
&c.
Now
in
the
Press
.
There
is
lately
published
,
-
A
BODY
of
DIVINITY
:
or
,
the
Sum
and
Substance
of
Christian
Religion
:
-
Catechistically-propounded
,
and
explained
by
way
of
Question
and
Answer
,
methodically
and
familiarly
handled
,
for
the
use
of
FAMILIES
.
-
To
which
is
now
adjoyned
,
IMMANVEL
,
or
the
Mystery
of
the
Incarnation
of
the
Son
of
God
.
-
By
the
most
Reverend
James
Vsher
,
late
Arch-Bishop
of
Armagh
.
-
The
seventh
Edition
,
carefully
corrected
from
very
many
Errors
in
former
Editions
.
-
To
which
is
now
added
,
the
Life
of
the
Author
,
containing
many
remarkable
passages
,
and
an
Alphabetical
Table
,
never
before
published
.
-
Sold
by
Jonathan
Rohinson
at
the
Golden
Lion
in
St.
Paul's
Church-yard
,
London
.
ERRATA
.
PAge
2.
l.
19.
blot
out
not
.
P.
27.
l.
8.
read
expresly
.
P.
44.
l.
9.
r.
steaming
up
.
l.
11.
for
their
,
r.
the.
P.
60.
l.
5.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
P.
85.
l.
24.
r.
and
we
.
P.
90.
l.
1.
r.
inflict
.
P.
107.
l.
5.
r.
as
well
as
.
P.
116.
l.
5.
for
and
r.
of
one
.
P.
119.
l.
19.
for
(
ver
9.
)
r.
(
v.
g.
)
P.
121.
l.
26.
r.
old
Testament
.
P.
165
last
line
,
for
of
,
r.
to
.
P.
169.
l.
28.
r.
making
Him
.
P.
201.
l.
5.
make
a
full
stop
at
in
love
.
P.
202.
l.
8.
for
heat
,
r.
heart
.
P.
216.
l.
3.
r.
inoffensively
.
P.
224.
beginning
,
for
reverend
,
r.
reverent
.
P.
232.
l.
14.
r.
impelled
.
P.
240.
l.
22.
r.
Suffer
or
Sin
.
P.
244.
l.
4.
r.
they
are
not
.
P.
248.
l.
19.
r.
principle
.
P.
289.
l.
21
,
22.
r.
take
occasion
.
P.
293.
l.
27.
blot
out
the
first
not
.
Also
P.
296.
l.
20.
blot
out
not
.
P.
305.
l.
18.
there
is
a
full
stop
for
a
comma
,
and
And
thus
,
for
this
is
.
P.
318.
l.
14.
for
place
,
r.
pace
.
P.
351.
l.
24.
for
Soul
,
r.
House
.
P.
357.
l.
26.
r.
Hypocrisie
.
P.
412.
l.
1.
blot
out
of
.
By
reason
of
the
Authors
far
distance
from
the
Press
,
other
Errata
possibly
are
escaped
,
which
the
Reader
is
entreated
to
correct
,
or
pardon
.
OF
Spiritual
Knowledg
.
COL.
1.9
.
—
And
to
desire
that
ye
might
be
filled
with
the
Knowledg
of
his
Will
,
in
all
Wisdom
and
Spiritual
Understanding
.
Multitudes
perish
for
lack
of
Knowledg
,
Hos.
4.6
.
and
many
perish
with
Knowledg
.
Saving-Knowledg
is
rare
.
The
Knowledg
of
the
most
will
aggravate
their
Condemnation
.
The
clearer
their
Light
here
,
the
hotter
their
Flames
hereafter
.
Luk.
12.47
.
That
Servant
which
knew
his
Lords
Will
,
and
prepared
not
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
Stripes
.
Rom.
2.9
.
Tribulation
and
anguish
upon
every
Soul
of
Man
that
doth
evil
,
of
the
Jew
first
.
Of
the
Jew
first
,
as
knowing
most
,
being
instructed
out
of
the
Law
,
(
ver.
17
,
18.
)
To
be
wise
unto
Salvation
is
to
be
wise
indeed
.
But
a
common
notional
Knowledg
,
like
a
dead
Faith
,
may
deceive
,
will
never
save
Men.
Now
to
shew
,
wherein
sound
Spiritual-Knowledg
differeth
from
other
common
knowledg
.
(
1.
)
Spiritual
Knowledg
differeth
from
Natural
Knowledg
,
as
this
is
a
Knowledg
of
Natural
things
,
that
of
Spiritual
things
.
Natural
Knowledg
is
the
Knowledg
of
a
Man
,
Spiritual
Knowledg
is
the
Knowledg
of
the
Holy
,
(
Prov.
9.10
.
)
the
knowledg
of
a
Saint
,
or
of
a
Christian
.
Natural
Knowledg
is
a
Knowledg
of
God
in
his
works
,
(
Rom.
1.19
,
20.
)
Spiritual
Knowledg
is
a
Knowledg
of
God
,
according
as
he
is
revealed
in
his
Word
,
Psal.
119.169
.
But
here
you
may
say
,
Is
there
not
a
Literal
Knowledg
of
the
Word
,
different
from
Saving
,
Spiritual
Knowledg
?
Answ.
(
2.
)
Spiritual
Knowledg
differs
from
a
Literal
Knowledg
;
as
a
Literal
Knowledg
doth
not
always
infer
a
Spiritual
Knowledg
;
though
a
Spiritual
Knowledg
doth
not
include
the
Literal
.
A
Literal
Knowledg
is
from
a
common
illumination
,
Spiritual
Knowledg
from
a
special
Illumination
of
the
Spirit
.
Eph.
1.17
.
[
*
](A31037-e12860-b)
*
Docet
modum
nempe
per
revelationem
Sacrarum
Literarum
,
quae
fit
tollendo
velum
è
cordibus
nostris
,
&
illustrando
mentes
nostras
,
quò
&c.
De
Revelatione
hîc
loquitur
,
non
quae
Prophetis
speciali
modo
siebat
,
sed
quae
omnibus
piis
communis
est
.
M.
Pol.
è
Zanch.
in
Eph.
p.
31.
c.
b.
Not
that
it
is
by
immediate
Revelation
,
(
as
the
Doctrine
of
the
Gopel
was
made
known
to
the
Aspostles
.
)
Nor
do
Divines
intend
such
immediate
Revelation
or
Inspiration
,
when
they
distinguish
betwixt
Literal
Knowledg
,
and
Spiritual
,
as
betwixt
an
acquired
Habit
,
and
an
Habit
infused
:
But
this
is
by
a
special
,
powerful
irradiation
,
and
shining
upon
the
Understanding
,
lightning
,
and
raising
it
to
a
Spiritual
discerning
of
the
Mystery
,
and
method
of
Salvation
,
revealed
in
the
Word
,
which
a
Man
had
but
a
slighty
,
overly
Knowledg
of
before
.
1
Cor.
2.14
.
The
natural
Man
receiveth
not
the
things
of
the
Spirit
of
God
;
for
they
are
foolishness
unto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
Though
by
such
means
as
Reading
,
Hearing
,
Study
,
Conference
,
he
may
come
to
a
notional
literal
Knowledg
of
the
Scriptures
,
and
of
the
Doctrine
of
Christ
;
yet
without
a
special
work
of
the
Spirit
,
a
Man
cannot
spiritually
discern
the
same
.
Take
a
Natural
Man
,
that
knows
most
of
the
things
of
God
,
that
can
discourse
well
of
Regeneration
,
and
other
Points
in
Divinity
;
yet
they
are
strange
things
to
him
,
he
sees
them
,
but
as
things
afar
off
;
yea
blindness
of
Mind
,
in
a
prevailing
degree
,
still
hinders
him
from
passing
a
right
practical
Judgment
of
the
surpassing
worth
and
excellency
of
Spiritual
things
,
till
he
comes
to
this
enlightning
of
the
Spirit
.
And
one
that
is
thus
enlightned
,
can
say
(
as
he
,
Joh.
9.25
.
)
whereas
I
was
blind
,
now
I
see
.
He
hath
other
thoughts
of
Sin
,
than
he
had
before
:
he
hath
other
thoughts
of
God
and
Christ
,
of
Heaven
and
Holiness
,
than
he
had
before
.
(
3.
)
Spiritual
Knowledg
is
not
ordinarily
attained
without
means
;
and
when
it
is
attained
,
it
teacheth
still
to
attend
humbly
,
and
diligently
on
the
means
God
hath
appointed
.
The
more
common
works
of
the
Spirit
prepare
for
the
special
works
of
the
Spirit
.
So
a
common
Literal
Knowledg
makes
way
for
Spiritual
Knowledg
.
Certainly
,
it
is
not
the
ordinary
way
and
method
of
the
Spirit
,
to
dart
in
the
Saving
Knowledg
of
God
and
Christ
immediately
into
Souls
,
that
knew
nothing
of
God
and
Christ
before
.
But
those
Divine
Truths
,
which
we
had
but
a
dim
and
slighty
apprehension
of
,
he
sheweth
with
fuller
and
plainer
evidence
.
And
as
the
Lord
hath
enjoyned
us
the
use
of
the
means
,
to
attain
to
Knowledg
,
Men
have
no
ground
to
hope
they
should
come
to
Knowledg
in
the
neglect
of
means
.
Then
shall
we
know
,
if
we
follow
on
to
know
the
Lord
.
Hos.
6.3
.
We
are
not
now
to
look
for
immediate
Revelations
:
but
to
hear
what
the
Word
saith
,
which
was
given
by
Divine
Inspiration
.
What
the
Scripture
saith
,
that
the
Spirit
saith
.
Heb.
3.7
.
Rev.
2.7
.
We
are
to
wait
on
the
Spirit
,
not
to
give
us
new
Scriptures
,
but
to
open
our
Vnderstandings
to
understand
the
Scriptures
,
which
he
hath
already
given
.
We
are
to
Read
,
Hear
,
Pray
,
&c.
that
we
may
understand
.
They
that
wholly
neglect
and
despise
the
means
of
Knowledg
,
that
will
not
go
to
the
Law
and
to
the
Testimony
,
that
seek
not
the
Law
at
the
Mouths
of
God's
Messengers
(
whose
Lips
should
preserve
Knowledg
)
but
despise
prophesying
,
conceiting
themselves
wiser
than
their
Teachers
:
And
they
that
would
be
Wise
and
knowing
,
besides
,
and
above
that
which
is
written
,
and
set
up
,
cry
up
the
Light
within
(
as
they
speak
)
above
the
written
Word
,
how
much
soever
they
are
conceited
of
their
own
Knowledg
,
should
know
,
that
it
cannot
be
sound
.
Such
as
exalt
their
Wisdom
against
the
Wisdom
of
God
in
his
Word
,
contemning
the
means
he
hath
appointed
,
are
presumptuous
indeed
,
and
Proud
,
knowing
nothing
,
as
they
ought
to
know
.
Such
are
not
taught
,
as
the
Holy
Ghost
teacheth
,
be
their
pretences
to
the
Spirit
never
so
high
.
To
receive
Wisdom's
words
,
to
incline
our
Ears
,
and
apply
our
Hearts
thereto
,
to
cry
after
Knowledg
,
and
lift
up
our
Voice
for
Understanding
,
to
seek
her
as
Silver
,
and
dig
for
her
,
as
for
hid
treasures
,
this
is
the
way
indeed
to
find
the
Knowledg
of
God
,
Prov.
2.1
,
&c.
(
4.
)
Spiritual
Knowledg
is
clear
,
and
satisfying
.
True
it
is
,
that
all
who
have
the
special
Illumination
of
the
Spirit
,
have
not
the
same
degree
and
measure
of
Knowledg
,
but
recipitur
ad
modum
recipientis
.
Some
Christians
are
but
Babes
,
not
Men
of
Knowledg
.
And
we
all
know
but
in
part
,
and
see
but
darkly
compared
with
the
Saints
in
Heaven
.
Yet
where
God
hath
shined
into
the
Hearts
of
any
,
to
give
the
Light
of
the
Knowledg
of
his
Glory
,
in
the
Face
of
Jesus
Christ
;
Such
must
needs
have
a
more
firm
and
certain
assent
to
the
Truth
,
than
they
,
who
are
in
a
state
of
Darkness
.
As
Peter
said
,
Joh.
6.69
.
We
believe
,
and
are
sure
,
that
thou
art
that
Christ
the
Son
of
the
Living
God
.
As
Christ
of
the
Disciples
,
Joh.
17.8
.
They
have
received
my
Words
,
and
have
known
surely
,
that
I
came
out
from
thee
.
As
the
Apostle
,
Rom.
14.14
.
I
know
,
and
am
perswaded
.
As
the
Gospel
came
to
the
believing
Thessalonians
not
in
Word
only
,
but
also
in
Power
,
and
in
the
Holy
Ghost
,
and
in
much
Assurance
,
1
Thes.
1.5
.
As
the
Apostle
speaks
of
the
full
assurance
of
understanding
,
to
the
acknowledgment
of
the
Mystery
of
the
Gospel
,
Col.
2.2
.
As
Divines
distinguish
inter
cognitionem
&
agnitionem
,
betwixt
bare
knowing
,
and
acknowledging
of
the
Truth
.
That
of
the
Head
only
,
this
of
the
Heart
also
:
that
overly
,
and
superficial
;
this
deep
,
and
thorow
.
As
the
Apostle
prayeth
here
,
that
they
might
be
filled
with
the
Knowledg
of
God's
Will
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
word
here
used
)
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cumulata
&
alta
cognitio
,
a
knowing
thorowly
,
a
deep
apprehension
of
the
Truth
.
Many
have
the
Truth
lying
loose
on
their
Minds
,
have
only
fleeting
,
wavering
apprehensions
of
it
:
Whereas
it
is
deeply
impressed
on
the
Minds
of
Believers
.
And
though
they
may
not
have
so
much
notional
Knowledg
as
others
have
;
yet
they
have
not
a
bare
Knowledg
,
but
are
come
to
an
acknowledgment
of
the
Truth
,
not
a
meer
verbal
,
but
a
real
hearty
acknowledgment
,
at
least
of
all
Truth
absolutely
necessary
to
Salvation
.
And
as
the
Anointing
hath
taught
them
,
they
shall
abide
in
it
,
1
Joh.
2.27
.
Now
,
are
we
come
to
know
the
certainty
of
those
things
,
wherein
we
have
been
instructed
?
Do
we
see
Spiritual
things
to
be
as
great
realities
,
as
are
in
the
World
?
Or
,
are
we
still
halting
between
two
opinions
,
and
but
almost
perswaded
of
the
Truth
of
Christianity
?
Are
our
Minds
hovering
,
and
in
suspence
,
thinking
these
things
may
be
true
,
or
they
may
be
false
?
Though
a
Man
be
able
to
discourse
Learnedly
,
and
Orthodoxly
,
of
the
evil
of
Sin
,
and
a
Sinners
Misery
without
Christ
,
of
Christ
and
his
Benefits
,
and
the
way
to
be
interested
in
him
;
of
the
Day
of
Judgment
,
Heaven
,
and
Hell
;
that
there
is
a
place
and
state
of
everlasting
Happiness
,
prepared
for
the
Righteous
;
and
there
is
a
place
,
and
state
of
endless
Misery
,
for
all
that
are
finally
impenitent
,
and
Unbelievers
;
if
yet
he
has
come
to
no
certain
conclusion
with
himself
about
these
matters
(
he
durst
not
venture
all
he
hath
in
the
World
upon
the
Truth
of
these
things
)
surely
it
is
but
opinion
that
such
a
one
taketh
up
withal
,
it
deserveth
not
the
name
of
Knowledg
.
(
5.
)
Sound
Spiritual
Knowledg
is
powerfully
affecting
.
By
this
we
are
not
only
resolved
in
our
Judgments
,
but
resolved
in
our
choice
.
A
good
understanding
will
chuse
the
better
part
,
is
for
cleaving
to
that
which
is
good
.
So
Wisdom
,
and
Spiritual
Vnderstanding
are
joyned
here
.
And
the
wisdom
of
the
Prudent
is
to
understand
his
way
,
Prov.
14.8
.
Spiritual
Knowledg
will
teach
one
to
approve
things
that
are
excellent
,
Phil.
1.9
,
10.
A
meer
Notional
Speculative
Knowledg
is
of
no
effect
,
it
leaveth
the
Will
undetermined
.
And
let
a
Man
know
never
so
much
in
Religion
,
if
it
be
meerly
speculatively
,
not
practically
,
it
is
in
effect
as
if
he
knew
nothing
.
Deut.
32.28
.
They
are
a
Nation
void
of
Counsel
,
neither
is
there
any
understanding
in
them
.
Hence
the
Scripture
calleth
all
wicked
Men
Fools
.
So
Christ
calleth
the
Pharisees
Blind
(
though
many
of
them
were
knowing
.
)
Their
Knowledg
being
without
effect
,
it
was
as
if
they
had
none
.
And
can
there
be
any
greater
Blindness
,
or
Folly
in
the
World
,
than
for
Men
to
prefer
Worldly
Pleasures
,
Riches
,
Honours
,
before
an
Interest
in
Christ
,
and
the
Favour
of
God
,
and
the
Fruition
of
him
;
to
prefer
Fading
Lying
Vanities
,
before
endless
Joys
,
enduring
Substance
,
and
a
never-fading
Crown
of
Glory
?
to
chuse
Sin
,
Hell
and
Everlasting
Destruction
,
before
Righteousness
,
Holiness
,
and
Eternal
Happiness
?
If
this
be
not
sottish
Folly
,
tell
me
what
is
?
As
there
is
a
form
of
Godliness
,
without
the
Power
(
2
Tim.
3.5
.
)
So
there
is
a
form
of
Knowledg
(
Rom.
2.20
.
)
without
the
Power
.
Notional
Knowledg
is
weak
indeed
:
but
Spiritual
Knowledg
that
is
powerful
.
As
they
said
,
Act.
4.20
.
We
cannot
but
speak
the
things
which
we
have
seen
and
heard
:
So
we
cannot
but
be
affected
with
the
great
things
God
makes
known
to
us
by
his
Word
and
Spirit
.
[
†
](A31037-e13930-b)
†
Est
enim
Sapiens
,
cui
quaeque
res
saepiunt
,
prout
sunt
.
Bern.
If
we
are
come
to
a
Spiritual
discerning
of
things
,
then
certainly
we
see
an
excellency
in
Christ
,
so
as
to
desire
,
and
prize
an
Interest
in
him
,
above
all
things
in
the
World
:
we
see
the
evil
of
Sin
,
so
as
to
dread
,
and
hate
,
and
resolve
against
it
,
so
as
to
forsake
and
flee
from
it
;
we
see
a
Beauty
in
Holiness
,
so
as
really
to
fall
in
love
with
it
,
and
in
good
earnest
to
follow
after
it
.
Isa.
51.7
.
Hearken
unto
me
,
ye
that
know
Righteousness
,
the
People
in
whose
Heart
is
my
Law
.
Vera
cognitio
non
est
imaginativa
,
sed
conjuncta
cum
serio
affectu
.
Sound
Knowledg
resteth
not
in
the
Head
,
but
in
the
Heart
.
Wisdom
resteth
in
the
Heart
of
him
that
hath
Vnderstanding
,
Prov.
14.33
.
As
we
read
of
Wisdom
entring
into
the
Heart
,
Prov.
2.10
.
When
Wisdom
entreth
into
thine
Heart
.
—
And
so
,
(
6.
)
Spiritual
Knowledg
is
renewing
.
Col.
3.10
.
And
have
put
on
the
new
Man
,
which
is
renewed
in
Knowledg
.
It
is
Non
modo
Lux
,
sed
sanitas
quaedam
&
integritas
Animae
.
It
is
not
a
Light
in
the
Mind
,
but
the
soundness
of
the
Mind
.
It
is
not
only
directing
,
but
rectifying
;
not
barely
enforming
,
but
reforming
and
transforming
.
It
is
true
,
that
Knowledg
which
is
not
Saving
,
may
make
a
great
change
in
the
lives
of
some
.
As
we
read
of
some
Apostates
,
that
had
escaped
the
pollutions
of
the
World
through
the
Knowledg
of
Christ
,
2
Pet.
2.20
.
But
Spiritual
Knowledg
(
that
which
is
an
effect
of
special
Illumination
)
is
an
Introduction
to
Spiritual
Renovation
,
to
an
inward
thorow
change
.
It
not
only
brings
Conviction
,
but
is
attended
with
Conversion
.
There
is
a
turning
from
Iniquity
,
with
this
understanding
of
the
Truth
,
Dan.
9.13
.
And
a
coming
in
to
Christ
.
Joh.
6.45
.
Every
Man
therefore
that
hath
heard
,
and
hath
learned
of
the
Father
,
cometh
unto
me
.
So
the
Spirit
guideth
those
to
whom
he
is
given
,
not
only
to
the
Truth
,
but
into
Truth
,
into
all
(
necessary
)
Truth
,
Joh.
16.13
.
An
Emphatical
Expression
.
Tò
docere
,
terminatur
in
intellectu
:
Sed
ducere
&c.
pertinet
ad
voluntatem
&
affectum
.
The
Truth
spiritually
apprehended
makes
a
Spiritual
Impression
on
the
Soul
.
The
Heart
is
new
cast
into
the
form
and
Mould
of
Divine
Truth
,
Rom.
6.17
.
Thus
Sound
Knowledg
makes
sound
.
Spiritual
Knowledg
maketh
a
Spiritual
Man
.
As
the
Fear
of
the
Lord
(
i.
e.
the
Word
,
that
teacheth
his
Fear
)
is
clean
,
Psal.
19.9
.
It
is
so
,
not
only
formalitèr
,
but
effectivè
,
pure
in
it self
,
and
a
cause
of
Purity
.
Spiritual
Knowledg
will
make
a
Man
spiritually
minded
.
And
this
is
a
grand
difference
betwixt
Notional
and
Spiritual
Knowledg
.
The
former
doth
something
enlighten
,
but
not
sanctify
:
but
the
latter
is
also
Sanctifying
,
Joh.
17.17
.
Sanctify
them
through
thy
Truth
.
Certainly
,
that
Knowledg
of
the
Truth
is
not
Saving
,
which
is
not
Sanctifying
:
Nor
is
our
Knowledg
sanctified
,
if
we
are
not
sanctifyed
by
it
.
(
7.
)
Spiritual
Knowledg
is
humbling
.
Sound
Knowledg
does
not
puff
up
,
so
as
other
Knowledg
does
.
1
Cor.
8.1
,
2.
If
any
Man
seemeth
to
himself
to
know
any
thing
,
(
i.
e.
is
lifted
up
with
proud
and
high
conceits
of
himself
in
regard
of
his
Knowledg
)
he
knoweth
nothing
yet
as
he
ought
to
know
.
We
cannot
think
it
to
be
the
Apostles
meaning
here
to
commend
Scepticism
,
or
a
doubting
of
every
thing
in
Religion
;
or
to
commend
a
fained
Modesty
,
or
denying
the
Knowledg
God
hath
given
us
;
or
to
condemn
Knowledg
:
but
indeed
to
condemn
Pride
,
in
the
opinion
,
or
conceit
of
our
Knowledg
.
There
is
a
Woe
to
those
,
that
are
wise
in
their
own
Eyes
,
Isa.
5.21
.
True
Wisdom
and
Lowliness
go
together
.
Prov.
11.2
.
With
the
Lowly
is
Wisdom
.
And
Wisdom
and
Spiritual
Understanding
go
together
.
Indeed
Sound
Spiritual
Knowledg
would
take
down
the
swellings
of
Pride
.
Pride
cannot
reign
,
where
Sound
Knowledg
dwelleth
.
Spiritual
Knowledg
cannot
be
without
a
Sound
Knowledg
of
God
.
[
‖
](A31037-e14620-b)
‖
Igitur
ignorantes
quique
Deum
,
rem
quoque
ejus
ignorent
nec
esse
est
.
Tertul.
de
Poenitentia
.
And
the
more
we
know
of
God
,
the
more
we
shall
see
cause
to
be
humbled
in
our selves
.
As
holy
Job
,
the
more
he
saw
of
God
,
the
more
he
was
humbled
,
Chap.
42.5
,
6.
Again
,
Spiritual
Knowledg
cannot
be
without
a
Knowledg
of
our selves
.
And
when
the
Spirit
enlightneth
Sinners
,
one
of
his
first
works
is
to
convince
of
Sin
,
Joh.
16.8
.
Now
certainly
they
that
are
lifted
up
in
themselves
,
know
little
of
themselves
.
They
that
are
thorowly
convinced
of
Sin
,
and
come
to
know
themselves
aright
,
cannot
but
have
low
thoughts
of
themselves
.
Again
,
Spiritual
Knowledg
is
not
without
the
Knowledg
of
Christ
,
[
*
](A31037-e14730-b)
*
Cui
enem
veritas
comperta
sine
Deo
,
cui
Deus
cognitus
sine
Christo
,
cui
Christus
exploratus
sine
Spiritu
Sancto
?
Tertul
.
de
Anima
.
(
the
only
Mediator
betwixt
God
and
Man
.
)
Now
the
Knowledg
of
Christ
leads
us
out
of
our selves
,
makes
us
appear
to
be
worse
than
nothing
in
and
of
our selves
.
Again
,
Let
me
add
this
;
even
they
that
are
best
learn'd
in
the
School
of
Christ
,
cannot
but
be
sensible
that
they
know
but
in
part
,
that
they
are
very
defective
herein
.
Christ's
Scholars
the
further
they
learn
,
the
more
they
perceive
their
own
I●norance
and
Shallowness
.
O
the
depths
in
Divinity
!
How
short
are
our
Conceptions
!
How
many
Mysteries
here
that
we
are
not
able
to
dive
into
,
or
fathom
?
[
†
](A31037-e14810-b)
†
Maxima
pars
corum
quae
scimus
est
minima
pars
corum
,
quae
nescimus
.
All
we
know
is
but
little
,
to
what
we
know
not
.
It
is
the
Novice
in
Religion
,
that
is
in
most
danger
of
being
lifted
up
with
Pride
,
1
Tim.
3.6
.
While
such
as
know
little
are
too
often
wise
in
their
own
conceits
,
they
that
have
made
greatest
proficiency
,
cannot
but
charge
themselves
with
folly
.
See
Psal.
73.16
,
22.
Prov.
30.2
,
3.
(
8.
)
Spiritual
Knowledg
is
nourishing
.
As
the
Lord
promiseth
,
that
his
People
should
be
fed
with
Knowledg
and
Vnderstanding
,
Jer.
3.15
.
As
some
have
noted
[
with
Knowledg
and
Vnderstanding
]
there
,
may
not
only
respect
modum
pascendi
,
the
manner
how
their
Teachers
should
feed
them
(
scil.
understandingly
and
prudently
)
but
also
materiam
pastûs
,
the
matter
of
their
Food
,
the
sound
Knowledg
of
God's
Word
.
This
is
nourishing
.
There
's
Heart
in
it
.
As
Timothy
was
nourished
up
in
the
Words
of
Faith
,
and
of
good
Doctrine
,
1
Tim.
4.6
.
As
the
Word
of
God
is
compared
to
Milk
,
1
Pet.
2.2
.
Indeed
there
is
both
Milk
and
strong
Meat
,
Heb.
5.12
.
It
is
pabulum
Animae
.
The
Spiritual
Knowledg
of
God
and
his
Word
does
Souls
good
indeed
.
It
is
as
Food
to
the
Graces
of
the
Spirit
,
as
Fuel
to
holy
Affections
.
Therefore
the
Apostle
Peter
prayeth
,
2
Pet.
1.2
.
Grace
be
multiplyed
unto
you
,
through
the
Knowledg
of
God
,
and
of
Jesus
our
Lord
.
And
in
his
concluding
exhortation
,
to
grow
in
Grace
,
chap.
3.18
.
he
addeth
[
and
in
the
knowledg
of
our
Lord
and
Saviour
Jesus
Christ
]
as
a
means
specially
conducing
to
their
growth
in
Grace
.
I
have
shewed
you
even
now
,
that
Spiritual
Knowledg
is
a
great
promoter
of
Humility
.
So
doth
it
further
on
Repentance
.
As
that
expression
of
a
Mans
knowing
the
Plague
of
his
own
Heart
,
1
King
.
8.38
.
may
shew
.
There
is
no
Repentance
,
without
knowing
the
Plague
of
ones
own
Heart
.
Spiritual
Knowledg
is
both
an
In-let
,
and
a
stay
and
help
to
Faith
,
and
trust
in
God
.
Psal.
9.10
.
They
that
know
thy
Name
,
will
put
their
trust
in
thee
.
So
Knowledg
is
put
for
Faith
,
Isa.
53.11
.
By
his
Knowledg
(
i.
e.
by
the
Knowledg
of
himself
)
shall
my
righteous
Servant
justify
many
.
So
it
begets
,
and
maintains
the
Fear
of
God
.
The
Spirit
of
Knowledg
,
and
of
the
Fear
of
the
Lord
,
go
together
,
Isa.
11.2
.
Prov.
2.3
,
5.
If
thou
cryest
after
Knowledg
—
then
shalt
thou
understand
the
Fear
of
the
Lord
.
And
if
thou
knowest
God
aright
,
surely
thou
wilt
reverence
him
,
thou
wilt
fear
before
him
,
thou
wilt
stand
in
awe
of
him
,
fear
to
offend
him
.
Again
,
this
is
ever
a
Friend
to
the
Love
of
God
.
Psal.
91.14
.
Because
he
hath
set
his
Love
upon
me
—
because
he
hath
known
my
name
.
They
that
know
his
Name
will
set
their
Love
on
him
.
How
great
is
his
Goodness
,
and
how
great
is
his
Beauty
?
If
we
know
him
aright
,
we
cannot
but
admire
him
.
Jer.
24.7
.
I
will
give
them
an
Heart
to
know
me
,
that
I
am
the
Lord
]
not
only
an
Vnderstanding
,
but
an
Heart
to
know
me
.
They
shall
know
me
,
so
as
to
love
,
own
and
cleave
to
me
.
It
follows
[
and
they
shall
be
my
People
,
and
I
will
be
their
God
.
]
That
this
Promise
[
I
will
give
them
an
Heart
to
know
me
]
seemeth
to
be
the
same
in
sense
with
that
Deut.
30.6
.
The
Lord
thy
God
will
circumcise
thine
Heart
,
to
love
the
Lord
thy
God
.
The
Spiritual
Knowledg
of
God
hath
both
Light
and
Heat
in
it
.
It
warmeth
,
it
enflameth
the
Heart
with
love
to
him
.
It
promotes
Sincerity
.
Phil.
1.9
,
10.
Psal.
36.10
.
O
continue
thy
loving-kindness
to
them
that
know
thee
:
and
thy
Righteousness
to
the
upright
in
Heart
.
Here
they
that
know
God
,
and
the
upright
in
Heart
,
are
the
same
Persons
.
They
that
know
God
aright
,
would
dread
to
think
of
mocking
God
in
Religion
,
would
fear
to
play
the
Deceivers
.
Would
not
God
search
this
out
?
for
he
knoweth
the
secrets
of
the
Heart
.
Thus
Spiritual
Knowledg
is
sound
indeed
.
Notional-Knowledg
is
windy
,
and
airy
.
Men
may
have
their
Heads
swelled
with
it
:
but
that
's
all
.
Their
Hearts
are
not
bettered
by
it
.
As
Meat
that
lyeth
on
the
Stomack
undigested
,
is
more
noxious
,
than
nourishing
,
it
breedeth
ill
Humours
:
a
meer
speculative
Knowledg
is
like
Food
that
digests
not
.
I
remember
it
is
Bernard's
comparison
.
(
9.
)
Spiritual
Knowledg
is
fruitful
.
Good
Knowledg
is
like
good
Seed
.
As
the
Apostle
says
of
the
Word
here
,
Col.
1.6
.
It
bringeth
forth
Fruit
in
you
,
since
the
day
ye
heard
it
,
and
knew
the
Grace
of
God
in
Truth
.
It
brings
forth
the
Fruits
of
Repentance
and
Reformation
.
Psal.
119.104
.
Through
thy
precepts
I
get
Vnderstanding
:
therefore
I
hate
every
false
way
.
Job
28.28
.
The
fear
of
the
Lord
,
this
is
Wisdom
:
and
to
depart
from
evil
,
is
Vnderstanding
;
And
the
fruit
of
Obedience
.
Psal.
111.10
.
A
good
Vnderstanding
have
all
they
that
do
his
Commandments
.
Deut.
4.6
.
Keep
my
Statutes
,
and
do
them
;
for
this
is
your
Wisdom
,
and
your
Vnderstanding
.
1
Joh.
2.3
,
4.
Hereby
we
do
know
that
we
know
him
,
if
we
keep
his
Commandments
.
He
that
saith
,
I
know
him
,
and
keepeth
not
his
Commandments
,
is
a
Lyar
,
and
the
Truth
is
not
in
him
.
The
Wisdom
that
is
from
above
is
full
of
good
Fruits
,
Jam.
3.17
.
The
believing
Romans
were
full
of
Goodness
,
filled
with
Knowledg
.
Rom.
15.14
.
So
the
Apostle
prayeth
for
the
Colossians
here
,
that
they
might
be
filled
with
the
Knowledg
of
God's
Will
—
that
they
might
walk
worthy
of
the
Lord
unto
all
pleasing
,
being
fruitful
in
every
good
work
,
and
increasing
in
the
Knowledg
of
God
,
ver.
10.
Thus
,
Who
is
a
wise
Man
and
endued
with
Knowledg
among
you
?
let
him
shew
out
of
a
good
Conversation
his
Works
with
Meekness
of
Wisdom
,
Jam.
3.13
.
Notional
Knowledg
is
vain
and
idle
,
barren
and
unfruitful
:
Spiritual
Knowledg
is
operative
,
and
practical
.
Let
us
know
never
so
much
,
if
our
Knowledg
be
not
sincerely
,
and
faithfully
reduced
into
Practice
,
it
will
aggravate
both
our
Sin
,
and
our
Punishment
.
(
10.
)
Spiritual-Knowledg
is
Communicative
.
Prov.
15.2
.
The
Tongue
of
the
Wise
useth
Knowledg
aright
.
Others
make
no
use
of
their
Knowledg
,
or
not
a
right
use
.
Some
would
know
only
to
know
,
which
is
meer
curiosity
;
Some
would
know
to
make
themselves
known
,
Bern.
in
Caiit
.
Ser.
36.
which
is
Pride
,
and
Vanity
:
the
Spiritual
Man
is
for
Knowledg
to
regulate
his
own
Life
and
Practice
,
and
to
edify
and
profit
others
,
and
this
is
Spiritual
Wisdom
.
They
that
understand
among
the
People
,
shall
instruct
many
.
Prov.
10.21
.
The
Lips
of
the
Righteous
feed
many
.
Prov.
12.18
.
The
Tongue
of
the
Wise
is
Health
.
Some
carry
Poyson
in
their
Tongues
;
and
their
Breath
is
infectious
.
But
the
Tongue
of
the
wise
is
Health
.
The
Lips
of
the
Wise
disperse
Knowledg
,
Prov.
15.7
.
They
feed
many
.
Though
all
are
not
Teachers
by
Office
,
yet
in
a
charitative
way
it
is
both
their
Duty
and
Desire
to
instruct
and
admonish
others
,
Neighbours
,
or
Acquaintance
,
that
they
have
opportunity
of
conversing
with
.
As
the
Apostle
says
of
them
,
Rom.
15
,
14.
—
filled
with
Knowledg
,
able
also
to
admonish
one
another
.
And
especially
would
the
Lips
of
such
feed
those
who
are
under
their
special
charge
:
They
would
not
that
any
under
their
charge
,
should
starve
and
perish
for
lack
of
Knowledg
.
If
we
are
acquainted
with
God
and
Jesus
Christ
,
we
cannot
but
be
sensible
of
the
Misery
of
those
,
who
yet
remain
Strangers
to
him
.
We
shall
pitty
them
.
And
we
shall
endeavour
especially
to
acquaint
ours
with
him
.
Some
indeed
may
be
forward
to
put
forth
themselves
,
to
shew
their
Gifts
,
and
Parts
,
when
they
have
no
design
to
help
others
forward
.
They
that
aim
at
their
own
Praise
,
not
at
others
Profit
,
may
have
that
Knowledg
which
puffeth
up
:
but
Saving
Knowledg
,
that
which
is
accompanied
with
true
Grace
,
is
for
edifying
.
(
1
Cor.
8.1
.
)
(
11.
)
Spiritual-Knowledg
is
growing
:
How
growing
?
Not
in
empty
Notions
,
not
in
nice
,
and
curious
Speculations
:
but
in
more
intimacy
with
sound
and
practical
Truths
,
and
in
solid
Experience
.
The
Heart
of
him
that
hath
Vnderstanding
,
seeketh
Knowledg
,
Prov.
15.14
.
The
Knowledg
of
Wisdom
is
sweet
to
the
Soul
,
when
it
is
found
;
Sweet
as
Honey
,
and
the
Honey-comb
(
Prov.
24.13
,
14.
)
The
Soul
that
hath
a
taste
of
it
,
will
desire
more
.
And
Knowledg
is
easy
unto
him
that
understandeth
,
Prov.
14.6
.
It
is
more
easily
increased
,
than
at
first
attained
.
Every
prudent
Man
dealeth
with
Knowledg
,
Prov.
13.16
.
Knowledg
is
a
Commodity
he
dealeth
with
,
and
will
deal
with
.
The
word
in
the
Hebrew
is
in
the
future
tense
,
noting
a
continued
Act.
Wise
Men
lay
up
Knowledg
,
Prov.
10.14
.
We
heard
before
,
that
their
Lips
disperse
Knowledg
.
So
they
are
ever
and
anon
laying
out
.
But
it
is
their
care
as
well
to
lay
in
,
to
lay
up
Knowledg
.
They
will
be
storing
up
more
and
more
of
this
Treasure
,
which
indeed
is
not
lessened
by
a
seasonable
laying
out
.
But
what
shall
we
think
of
those
that
despise
the
means
of
Knowledg
.
A
wise
Man
will
hear
,
and
will
increase
learning
,
Prov.
1.5
.
They
that
are
not
for
learning
in
God's
way
,
sure
,
they
are
not
wise
:
they
that
say
they
know
as
much
as
Ministers
can
teach
them
,
they
that
think
,
they
know
enough
already
,
their
Knowledg
is
not
sound
.
Indeed
their
Pride
,
and
foolish
Self-conceit
is
more
than
their
Knowledg
.
Some
again
would
know
more
:
but
are
for
knowing
such
things
,
as
God
hath
not
revealed
.
[
†
](A31037-e16170-b)
†
Vnde
&
ignorare
tuts
simum
est
,
praestat
per
Deum
nescire
,
quia
non
revelaverit
,
quàm
per
hominem
scire
quia
ipse
praesumpserit
.
Tertul.
de
Antma
.
A
dangerous
thing
to
be
prying
into
God's
Secrets
.
Such
Star-gazers
(
as
Mr.
Vines
says
)
fall
into
Pits
and
Quag-mires
.
How
many
that
lose
themselves
in
the
Maze
of
their
own
Fancies
,
and
Speculations
;
and
not
only
lose
themselves
,
but
like
Ignes
fatui
mislead
others
.
The
itch
of
impertinent
and
unprofitable
Knowledg
(
says
Bishop
Hall
)
hath
been
the
hereditary
Disease
of
the
Sons
of
Adam
and
Eve
.
Doctrine
which
is
according
to
Godliness
.
But
would
we
joyn
with
the
Psalmist
,
Psal.
119.66
.
Teach
me
good
Judgment
and
Knowledg
.
I
'le
tell
you
what
Knowledg
it
is
that
Sound
Spiritual
Minds
are
most
for
.
(
1.
)
Spiritual
Minds
are
for
knowing
more
of
God
in
Christ
.
This
Knowledg
is
most
necessary
,
and
most
excellent
.
This
is
Life
eternal
,
Joh.
17.3
.
The
Apostle
Paul
counted
all
things
but
loss
,
for
the
excellency
of
the
Knowledg
of
Christ
Jesus
his
Lord
.
Phil.
3.8
.
And
they
that
would
not
hear
of
Christ
Crucified
,
were
not
hearers
for
him
,
1
Cor.
2.2
.
I
determined
not
to
know
any
thing
among
you
,
save
Jesus
Christ
,
and
him
Crucified
.
2
Cor.
4.6
.
God
who
commanded
the
Light
to
shine
out
of
Darkness
,
hath
shined
in
our
Hearts
,
to
give
the
Light
of
the
Knowledg
of
the
Glory
of
God
,
in
the
Face
of
Jesus
Christ
.
O
marvelous
Light
!
How
are
Angels
taken
with
it
,
1
Pet.
1.12
.
How
pleasant
is
this
Light
to
all
Sound
Minds
!
Yea
,
Spiritual
Minds
are
not
only
for
more
Knowledg
of
God
and
Jesus
Christ
,
as
revealed
in
the
Scripture
:
but
for
an
experimental
Knowledg
of
him
,
in
his
special
works
of
Grace
on
them
.
As
the
Apostle
speaks
of
God's
revealing
his
Son
in
him
,
Gal.
1.16
.
Not
only
revealing
Christ
to
him
,
but
also
in
him
.
And
how
great
a
difference
there
is
betwixt
a
meer
Speculative
Knowledg
of
Christ
,
and
an
Experimental
Knowledg
of
him
?
The
one
is
a
Knowledg
of
Christ
by
report
,
and
hear-say
;
the
other
a
Knowledg
of
Acquaintance
,
and
by
Communion
with
him
.
How
dark
are
the
apprehensions
that
a
blind
Man
hath
(
from
others
discourse
)
of
the
Sun
,
whose
Beauty
and
Lustre
he
never
saw
;
[
*
](A31037-e16570-b)
*
Gregorius
in
this
respect
compares
a
natural
Man
to
one
Born
,
and
brought
up
in
a
Prison
or
Dungeon
.
Vid.
Dialo
.
l.
4.
cap.
1.
I
say
,
how
dark
are
such
a
ones
apprehensions
of
the
Sun
,
compared
with
ours
,
who
enjoy
its
Light
?
Spiritual
Minds
are
for
such
an
experimental
Knowledg
of
God
and
Jesus
Christ
.
Yea
,
they
are
for
an
appropriating
Knowledg
.
The
more
they
know
of
God
,
the
more
earnestly
they
desire
,
and
endeavour
to
discover
their
special
propriety
in
God
.
They
cannot
be
satisfyed
,
till
they
know
him
to
be
their
God
.
The
more
they
know
of
Jesus
Christ
,
the
more
they
long
to
know
that
he
is
their
Jesus
,
and
their
Lord
.
(
2.
)
Spiritual
Minds
are
for
knowing
more
of
themselves
.
There
can
be
no
Sound
Knowledg
without
Self-Knowledg
.
Nil
prosunt
lecta
nec
intellecta
,
nisi
teipsum
legas
&
intelligas
.
Let
a
Man
Read
,
Study
,
Understand
never-so-much
,
all
his
Knowledg
is
vain
,
and
unprofitable
,
without
an
application
of
it
to
himself
.
Job
.
5.27
.
Hear
,
and
know
thou
it
for
thy
good
.
In
the
Hebrew
,
it
is
,
know
thou
for
thy self
,
or
with
thy self
.
Many
hear
as
for
others
,
are
more
ready
to
apply
the
Word
to
others
than
to
themselves
.
Such
are
not
likely
to
get
good
by
what
they
hear
,
are
no
better
for
what
they
know
.
The
Word
is
compared
to
a
Glass
.
And
it
concerneth
every
one
,
to
look
his
Face
in
this
Glass
.
Yea
,
it
is
not
enough
to
look
with
a
sudden
Glance
,
and
so
away
again
:
but
we
must
continue
therein
,
to
know
what
manner
of
Persons
we
are
,
and
ought
to
be
,
Jam.
1.23
,
24
,
25.
And
Spiritual
Minds
are
for
Self-Acquaintance
.
Spiritual
Knowledg
will
put
Souls
upon
,
and
help
in
examining
,
and
proving
themselves
,
that
they
may
know
themselves
.
(
3.
)
Spiritual
Minds
would
know
all
the
Counsel
of
God
,
so
far
as
concerneth
them
:
and
especially
they
are
for
knowing
what
most
nearly
concerneth
them
.
Knowledg
without
Wisdom
(
as
one
says
)
is
usually
curious
,
Sound
Minds
would
be
acquainted
with
the
Word
of
God
,
pro
or
con
.
They
are
ready
to
receive
it
,
whether
it
make
for
them
,
or
against
them
.
And
so
,
The
Ear
that
heareth
the
reproof
of
Life
,
abideth
among
the
Wise
.
He
that
heareth
reproof
getteth
Vnderstanding
,
Prov.
15.31
,
32.
See
also
Prov.
19.25
.
What
a
strict
charge
did
Eli
lay
on
Samuel
,
not
to
hide
any
thing
from
him
,
that
the
Lord
had
told
him
,
1
Sam.
3.17
.
And
when
he
was
told
of
the
evil
determined
against
his
House
,
he
did
not
fret
and
fume
;
but
said
[
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
.
]
So
Hezekiah
,
2
King
.
20.19
.
But
how
few
that
would
like
to
hear
of
their
Sins
,
or
are
willing
to
hear
of
the
Judgments
God
has
denounced
against
them
in
his
Word
?
Such
Knowledg
is
too
painful
for
the
most
.
They
had
rather
sleep
on
in
their
Sins
,
than
be
so
disquieted
.
God's
Messengers
are
accounted
their
Enemies
,
and
Tormentors
,
when
they
tell
them
the
Truth
.
Alas
,
we
can
meet
with
but
few
in
comparison
,
that
are
for
right
things
,
that
will
endure
sharp
reproof
(
though
needful
to
set
them
Sound
.
)
But
few
that
would
have
their
Sores
touch'd
.
But
a
Sound
Mind
would
hear
,
and
know
the
worst
of
it self
.
It
is
the
Prayer
of
such
a
one
,
Make
me
to
know
my
Transgression
,
and
my
Sin
.
What
I
see
not
,
teach
thou
me
;
and
wherein
I
have
done
Iniquity
,
I
would
do
so
no
more
.
Search
me
,
O
God
,
and
prove
me
;
and
see
if
there
be
any
way
of
Wickedness
in
me
,
and
lead
me
in
the
Way
Everlasting
.
Such
would
know
their
Sins
,
to
be
humbled
for
them
,
and
to
turn
from
them
.
So
likewise
Sound
Minds
would
know
more
of
their
Duty
,
to
discharge
it
.
These
would
be
more
knowing
,
not
only
in
matters
of
Faith
;
but
as
well
in
matters
of
Practice
.
Prov.
10.8
.
The
Wise
in
Heart
will
receive
Commandments
.
The
Wisdom
of
the
Prudent
is
to
understand
his
way
.
In
the
point
of
his
Duty
here
he
would
not
be
to
seek
.
Such
have
little
time
to
spend
,
have
little
Heart
to
spend
time
,
about
such
Notions
(
though
true
)
that
have
little
,
or
no
influence
on
the
Heart
and
Life
.
Others
study
those
things
most
,
that
do
least
concern
them
:
And
are
taken
up
with
by-matters
,
neglecting
the
main
.
But
wholsom
words
,
and
the
Doctrine
of
Godliness
agree
best
with
Sound
Minds
.
As
the
Psalmist
says
,
Psal.
119.104
.
Through
thy
Precepts
I
get
Vnderstanding
.
And
prayeth
,
ver.
27.
Make
me
to
understand
the
way
of
thy
Precepts
.
And
again
,
ver.
73.
Give
me
Vnderstanding
,
that
I
may
learn
thy
Commandments
.
As
John's
hearers
,
came
,
and
asked
,
What
shall
we
do
?
What
shall
we
do
?
Luk.
3.10
,
12
,
14.
Serious
Minds
make
little
account
of
that
Knowledg
,
which
hath
no
influence
on
,
is
not
reducible
to
practice
.
Now
the
Lord
grant
,
that
we
may
be
filled
with
the
Knowledg
of
his
will
,
in
all
Wisdom
,
and
Spiritual
Vnderstanding
:
that
we
may
walk
worthy
of
the
Lord
unto
all
pleasing
,
being
fruitful
in
every
good
work
,
and
encreasing
in
the
Knowledg
of
God
.
HEB.
10.39
.
—
But
of
them
that
believe
to
the
Saving
of
the
Soul
.
SAving
Faith
is
omnium
virtutum
radix
&
Fundamentum
,
as
the
Foundation
in
the
Spiritual
Building
,
as
the
root
of
other
Graces
.
What
Glorious
things
are
spoken
of
Faith
in
Scripture
?
Where
is
the
Christian
that
will
not
acknowledg
,
that
doth
not
in
some
measure
understand
the
usefulness
,
excellency
,
and
the
necessity
of
Faith
?
A
Christian
could
not
live
without
it
,
nor
can
he
perish
with
it
.
But
the
Question
is
,
How
Saving-Faith
may
be
known
?
And
wherein
it
is
differenced
from
other
Faith
that
is
not
Saving
?
Indeed
there
is
an
Historical
,
or
Dogmatical
Faith
,
and
there
is
a
practical
Faith
;
there
is
a
dead
Faith
,
and
a
living
Faith
;
there
is
a
temporary
Faith
,
and
a
grounded
and
permanent
Faith
;
there
is
a
counterfeit
Faith
,
and
unfeigned
Faith
.
It
ought
to
be
our
great
care
,
that
we
take
not
Leah
for
Rachel
,
that
we
take
not
up
with
a
Fancy
instead
of
Faith
.
Here
first
I
shall
shew
,
what
it
is
not
.
1.
True
Faith
is
not
a
blind
,
implicite
Assent
,
to
one
knows
not
what
.
Not
a
believing
as
the
Church
believes
.
I
grant
,
as
there
is
a
general
Repentance
,
and
humiliation
;
so
a
general
Faith
.
As
there
is
an
Humiliation
for
unknown
Sins
,
when
a
Man
is
humbled
,
and
heartily
grieved
to
think
,
that
he
is
more
vile
and
sinful
,
than
he
sees
himself
to
be
;
and
to
think
that
he
is
guilty
of
a
multitude
of
Sins
more
than
he
is
able
to
find
out
,
and
discover
in
his
Heart
,
and
Life
;
whereby
he
is
disposed
to
a
particular
Repentance
for
any
of
those
unknown
Sins
,
as
he
cometh
to
a
knowledg
of
them
:
so
there
is
a
general
,
and
implicite
Faith
,
or
Assent
to
Divine
Truths
,
contained
in
God's
Word
,
such
as
one
hath
not
yet
attained
to
the
knowledg
of
;
when
a
Man
believeth
that
whatsoever
God
saith
in
his
Word
is
most
certainly
true
,
and
would
yeild
his
Assent
readily
to
any
Truth
,
which
at
present
he
has
no
knowledg
of
,
as
soon
as
he
sees
the
Scripture
for
it
.
But
this
general
,
implicite
Faith
,
and
credence
of
the
Word
of
God
,
is
quite
different
from
that
implicite
Faith
,
and
credence
of
the
Churches
Testimony
,
which
some
Popish
Doctors
so
much
commend
.
And
that
this
is
not
true
Faith
,
is
very
plain
and
evident
.
For
1.
The
Popish
implicite
Faith
is
but
the
belief
of
an
humane
Testimony
.
And
can
that
be
a
Divine
Faith
,
which
resteth
on
an
humane
Testimony
?
2.
It
prepares
Men
for
receiving
and
drinking
in
abundance
of
Errors
,
contrary
to
the
Word
,
contrary
to
Sound
Faith
.
They
must
believe
as
the
Church
believeth
,
and
therefore
may
not
question
,
much
less
deny
any
thing
the
Church
holdeth
,
how
contrary
soever
to
the
word
of
Truth
.
3.
It
fostereth
a
Multitude
of
their
poor
deluded
People
in
most
lamentable
Ignorance
.
Yea
,
indeed
it
seemeth
to
have
been
devised
,
to
put
out
Mens
Eyes
,
that
so
they
might
lead
them
even
which
way
they
please
.
Notwithstanding
many
of
their
Writers
cannot
but
grant
,
that
this
implicite
Faith
hath
no
place
about
the
necessary
Articles
of
Faith
:
but
that
these
must
be
explicitely
believed
.
Only
they
say
,
it
is
sufficient
for
the
common
People
to
believe
with
an
implicite
Faith
those
points
,
which
are
besides
the
necessary
Articles
of
Faith
;
yet
it
is
famously
known
,
that
the
Ruling
part
of
their
Church
have
even
denied
the
common
People
the
use
of
the
Holy
Scriptures
in
their
own
Tongue
,
where
they
well
could
,
and
have
been
also
for
imposing
on
them
Service
in
an
unknown
Tongue
,
whereby
People
commonly
understand
not
either
what
is
said
by
the
Priest
,
or
what
themselves
say
.
Of
which
Sr.
Edwyn
Sandys
sayes
well
;
Their
Service
is
no
other
than
as
a
Lamp
put
out
,
which
bringeth
no
Light
at
all
to
the
Understanding
,
nor
can
bring
any
due
warmth
to
the
Affection
.
And
thus
notwithstanding
the
fair
Comment
that
some
of
their
Doctors
,
School-men
,
and
Casuists
put
upon
their
implicite
Faith
,
their
common
practice
would
teach
us
to
take
it
in
a
worse
sense
,
(
scil.
)
as
an
Engine
contrived
to
keep
People
in
Ignorance
,
and
in
blind
Obedience
,
and
fast
subjection
to
their
Prelates
.
4.
It
is
a
great
Absurdity
.
Their
Implicite
Faith
is
no
Faith
:
but
a
meer
Cloak
for
Ignorance
.
As
[
*
](A31037-e17860-b)
*
Arch-Bishop
of
〈…〉
on
〈…〉
.
p.
39.
One
that
had
been
well
acquainted
with
them
,
Verily
,
for
any
Man
to
say
,
I
believe
that
which
another
Man
believeth
,
is
as
much
,
as
if
he
said
I
see
that
which
another
Man
seeth
,
though
my
own
Eyes
be
shut
.
What
rare
learned
Doctrine
was
that
of
Altenstaig
,
That
an
implicite
Faith
availeth
so
much
,
rare
device
is
this
,
that
would
keep
an
Arrian
,
a
Nestorian
,
an
Audian
or
Anthropomorphite
from
being
an
Heretick
?
But
how
absurd
is
it
,
to
hold
,
that
a
Man
believeth
,
Non
tantum
qui
actu
,
ut
loquuntur
,
non
assentit
:
sed
etiam
qui
actu
dissentit
,
(
as
learned
Chamier
notes
)
who
not
only
doth
not
actually
assent
,
but
also
actually
dissenteth
?
But
enough
of
that
.
(
2.
)
True
Saving-Faith
is
not
a
bare
Historical
,
or
Dogmatical
Faith
.
The
Papists
quarrel
with
the
term
[
Historical
.
]
But
by
Historical
Faith
our
Divines
do
not
mean
a
Faith
confined
to
the
Historical
part
of
the
Scriptures
:
but
such
a
Faith
which
(
though
it
taketh
in
the
whole
Word
of
God
for
its
object
,
yet
)
assenteth
no
otherwise
unto
it
,
than
as
a
Man
may
give
credit
to
an
History
of
things
,
that
nothing
concerneth
him
.
This
Historical
,
or
Dogmatical
Faith
,
(
which
is
their
Fides
informis
,
formless
Faith
)
they
hold
to
be
one
and
the
same
with
the
Faith
which
is
Justifying
and
Saving
.
That
Faith
,
whether
it
be
joyned
with
or
separated
from
Charity
,
hath
all
that
is
essential
to
Faith
:
only
the
conjunction
of
Charity
with
Faith
makes
it
Living
,
and
Saving
.
But
if
Historical
Faith
was
the
same
with
Justifying
Faith
,
(
in
Folio
.
)
p.
3.
§.
11.
&
vid.
§.
12.
then
whosoever
had
Historical
Faith
,
hoc
ipso
,
he
should
have
Justifying
Faith
,
as
Le
Blanc
argues
.
And
then
all
that
have
Historical
Faith
,
having
all
that
is
essential
to
Faith
,
should
be
saved
.
For
he
that
believeth
,
shall
be
saved
.
The
Scripture
cannot
be
broken
,
which
hath
entailed
Salvation
upon
all
true
Believers
.
Either
Faith
necessarily
includeth
more
than
a
bare
Assent
to
the
Truth
,
or
all
that
assent
to
the
Truth
are
saved
.
Indeed
we
have
some
,
that
hold
Faith
to
be
only
an
Assent
of
the
understanding
,
a
giving
credit
to
the
Word
of
God
,
as
true
.
As
,
to
believe
a
thing
,
is
to
assent
to
the
truth
of
a
Proposition
,
for
the
Authority
and
Testimony
of
him
that
speaks
it
.
And
this
they
would
confirm
by
Scripture
.
As
that
Text
is
urged
,
Joh.
11.26
,
27.
In
which
words
(
says
one
)
we
see
,
Philosoph
.
Rudiments
.
c.
18
p.
349.
that
the
Question
[
Believest
thou
in
me
?
]
is
expounded
by
the
Answer
[
Thou
art
the
Christ
.
]
To
believe
in
Christ
therefore
is
nothing
else
,
but
to
believe
Jesus
himself
saying
,
that
he
is
the
Christ
.
So
Mat.
16.16
.
and
1
Joh.
4.2
.
is
likewise
alledged
here
.
But
it
is
certain
,
the
Scripture
doth
not
take
the
words
[
Faith
,
and
Believing
,
]
in
so
strict
a
sense
,
as
a
Philosopher
would
take
them
:
but
more
largely
.
And
so
(
as
others
have
noted
)
the
expressions
alledged
are
not
to
be
taken
exclusive
,
Shepherd
Sound
Believer
.
p.
159
,
160.
but
inclusive
,
not
as
excluding
other
Acts
of
Faith
which
other
Texts
of
Scripture
expressively
attribute
unto
it
;
but
as
including
,
and
supposing
them
.
And
there
was
a
special
reason
,
why
Faith
should
be
described
then
,
as
a
believing
that
Jesus
was
the
Christ
,
the
Son
of
the
Living
God
,
and
a
believing
that
Jesus
Christ
was
come
in
the
Flesh
.
Because
,
this
was
a
new
Article
of
Faith
necessary
to
be
believed
,
and
was
in
those
times
a
main
point
in
question
,
and
by
the
Men
of
the
times
strongly
,
(
I
mean
violently
)
opposed
.
Thus
it
was
a
greater
matter
to
believe
,
and
confess
Jesus
to
be
the
Christ
at
that
time
,
than
for
us
to
assent
to
this
Truth
,
when
it
is
generally
owned
,
and
professed
.
As
one
well
noteth
:
We
must
distinguish
times
.
But
to
prove
,
that
a
bare
intellectual
Assent
is
not
true
Saving-Faith
,
we
need
look
no
further
than
that
Text
,
Jam.
2.19
.
Thou
believest
that
there
is
one
God
,
thou
dost
well
:
the
Devils
also
believe
and
tremble
.
The
Apostle
instanceth
in
this
Article
(
as
Estius
says
)
because
in
it
especially
the
Jews
differed
from
Pagans
,
or
because
it
is
the
first
Article
of
our
Faith
.
But
he
might
questionless
have
added
other
Articles
,
which
the
Devils
as
well
believe
,
and
are
convinced
to
be
certain
Truths
.
They
believed
Jesus
to
be
the
Son
of
God
,
Mat.
8.29
.
And
that
he
was
the
Christ
,
Luk.
4.41
.
The
Devil
that
puts
others
upon
questioning
,
whether
there
be
a
God
?
Or
,
whether
the
Scriptures
be
the
Word
of
God
?
hath
no
doubt
of
these
things
himself
.
He
that
would
have
Men
Atheists
,
or
Infidels
,
is
far
from
being
either
himself
.
Atheism
,
and
Infidelity
are
Sins
which
the
Devil
cannot
be
guilty
of
.
An
Atheist
,
or
an
Infidel
is
in
that
respect
,
worse
than
the
Devil
himself
.
Now
certainly
,
that
Faith
which
the
Devils
have
,
cannot
be
true
Saving-Faith
.
But
the
Devils
have
such
a
Faith
as
this
,
they
are
clearly
convinced
,
that
the
Scriptures
are
the
Word
of
God
;
and
that
what
God's
Word
holds
forth
is
certainly
true
.
How
absurd
,
and
irrational
is
it
,
to
suppose
that
the
Devils
that
are
Damned
,
have
that
same
Faith
for
the
nature
of
it
,
which
the
Scripture
calls
precious
Faith
,
and
which
it
maketh
the
condition
of
Salvation
?
And
yet
mistake
me
not
.
I
grant
,
a
Dogmatical
Faith
is
included
in
Saving
Faith
.
As
the
Vegetative
Soul
is
included
in
the
Sensitive
;
or
as
both
these
are
included
in
the
Rational
Soul
:
So
a
believing
that
there
is
a
Christ
,
that
he
is
come
in
the
Flesh
,
and
a
believing
the
Word
of
Christ
is
included
in
our
believing
in
him
.
And
indeed
they
that
believe
not
what
is
spoken
of
him
in
the
Gospel
,
that
believe
not
the
Son
of
God
,
his
taking
Mans
Nature
on
him
,
uniting
it
to
his
Person
,
that
there
was
such
a
one
as
Jesus
Christ
,
that
was
born
of
a
Virgin
,
that
suffered
,
was
crucified
at
Jerusalem
,
and
rose
again
from
the
dead
,
and
ascended
up
to
Heaven
,
according
to
the
Scriptures
;
they
that
allegorize
the
true
Christ
out
of
Doors
,
and
only
acknowledg
a
Christ
within
them
,
they
do
not
believe
in
that
Jesus
whom
Paul
preached
,
whom
all
the
Apostles
preached
,
whom
the
Father
sealed
.
I
further
grant
,
that
to
believe
with
a
Dogmatical
Faith
is
part
of
Man's
duty
.
It
is
a
setting
to
our
Seal
,
that
God
is
true
,
Joh.
3.33
.
And
he
that
believeth
not
God
,
hath
made
him
a
Lyer
,
1
Joh.
5.10
.
Think
what
an
heinous
Sin
it
is
,
to
give
God
the
Lye
.
If
you
deny
his
Truth
,
you
deny
him
to
be
God
.
If
he
were
not
the
God
of
Truth
,
he
were
not
the
true
God
.
And
further
we
must
grant
,
that
the
Word
is
a
great
gift
of
God
,
that
it
is
a
wonderful
favour
that
he
is
pleased
thus
to
reveal
his
Mind
and
Will
,
and
make
himself
known
to
the
Sons
of
Men.
And
that
it
is
a
work
of
the
Spirit
(
though
but
a
common
work
,
which
such
may
have
as
shall
not
be
saved
)
to
bring
Men
to
assent
to
the
Truth
.
All
this
is
granted
.
But
yet
though
we
know
the
Truth
,
and
cannot
but
assent
to
it
in
our
Judgments
;
if
we
do
not
embrace
it
with
suituble
Affections
,
if
we
do
not
heartily
cleave
to
it
,
and
sincerely
submit
to
it
,
our
simple
belief
of
the
Truth
,
is
so
far
from
being
a
Saving
work
,
that
it
will
increase
our
Condemnation
,
as
our
guilt
is
increased
by
it
.
(
3.
)
True
Saving-Faith
is
not
a
meer
perswasion
,
that
my
Sins
are
pardoned
,
that
I
shall
be
Saved
.
Some
have
gone
this
way
:
Believe
that
your
Sins
are
pardoned
for
Christ's
sake
,
and
they
are
pardoned
,
and
you
justifyed
:
Believe
that
you
shall
be
saved
by
Christ
,
and
you
shall
be
saved
.
A
short
cut
to
Heaven
.
But
how
little
need
is
there
to
teach
Men
Presumption
,
or
to
encourage
it
?
But
to
shew
you
the
Vanity
of
this
conceit
;
1.
All
that
hear
the
Gospel
,
are
bound
to
believe
in
Jesus
Christ
.
But
all
such
are
not
bound
to
believe
,
that
they
are
pardoned
justifyed
,
and
shall
be
saved
.
1
Joh.
3.23
.
This
is
his
Commandment
,
that
we
should
believe
on
the
Name
of
his
Son
Jesus
Christ
.
And
what
Duty
is
more
pressed
in
the
Gospel
?
But
where
doth
the
Gospel
command
all
to
believe
,
that
they
shall
be
saved
?
How
many
,
(
alas
!
)
that
are
in
their
Sins
,
that
are
such
as
the
Word
of
God
condemneth
?
Know
ye
not
that
the
Vnrighteous
shall
not
inherit
the
Kingdom
of
God
?
Such
as
the
Apostle
speaketh
of
,
1
Cor.
6.9
,
10.
believe
contrary
to
the
Gospel
,
if
(
while
such
)
they
believe
,
that
they
are
pardoned
,
and
shall
be
saved
.
The
Gospel
calleth
us
to
repent
,
that
our
Sins
may
be
blotted
out
.
And
we
have
no
ground
to
believe
,
or
hope
,
that
our
Sins
are
pardoned
,
till
we
repent
.
When
we
find
unbelief
spoken
of
,
as
the
great
condemning
Sin
,
we
must
not
take
it
so
,
as
if
Sinners
were
condemned
,
because
they
would
not
believe
that
their
Sins
were
pardoned
.
Nor
is
it
the
sense
of
that
Article
in
our
Creed
[
I
believe
the
Remission
of
Sins
]
that
I
believe
my
Sins
are
remitted
.
Too
many
lay
down
this
Conclusion
,
that
yet
stand
condemned
by
the
Sentence
of
God's
Word
.
All
impenitent
Sinners
are
bound
to
believe
,
that
at
present
they
are
in
a
state
of
Wrath
,
Heirs
apparent
of
Hell
,
that
except
they
repent
,
they
shall
perish
,
they
cannot
be
saved
.
2.
Are
we
not
justifyed
by
Faith
?
Deny
that
,
and
you
deny
plain
Scripture
.
Now
we
cannot
be
justifyed
by
Faith
,
if
we
are
first
of
all
to
believe
that
we
are
pardoned
,
and
justified
.
may
be
pardoned
?
Must
we
believe
,
we
are
Justifyed
,
that
we
may
be
Justifyed
?
What
can
be
more
absurd
?
Then
we
must
believe
what
is
not
,
that
it
may
be
,
as
we
believe
.
If
the
first
Act
of
Faith
be
,
to
believe
that
I
am
pardoned
and
justifyed
;
then
Remission
and
Justification
must
needs
go
before
Faith
.
(
The
Act
supposeth
the
Object
.
)
In
order
of
Nature
Faith
is
before
Justification
:
(
otherwise
we
are
not
justified
by
Faith
)
and
in
order
of
Nature
(
at
least
)
we
must
be
justified
,
before
we
can
truly
believe
that
we
are
justified
.
Therefore
we
cannot
be
justified
,
by
believing
we
are
so
.
It
is
a
plain
contradiction
to
say
,
that
we
believe
before
we
are
justified
,
and
yet
are
justified
before
we
believe
.
3.
It
cannot
be
the
first
Act
of
Faith
,
to
believe
I
shall
be
saved
,
except
instead
of
the
Word
,
some
special
Revelation
besides
the
Word
,
be
the
Ground
of
my
Faith
.
This
is
plain
:
because
it
is
not
at
all
credible
to
me
,
according
to
the
Word
,
that
I
shall
be
saved
,
till
I
know
I
have
Faith
,
such
a
Faith
as
hath
Salvation
annexed
to
it
by
promise
,
such
a
Faith
as
purifieth
the
Heart
,
worketh
by
Love
,
&c.
According
to
the
Word
,
only
he
that
believeth
with
such
a
Faith
,
shall
be
saved
.
That
I
cannot
believe
according
to
the
Word
,
that
I
shall
be
saved
,
till
I
find
such
a
Faith
wrought
and
working
in
me
.
Therefore
this
perswasion
,
that
I
shall
be
saved
,
cannot
be
the
first
Act
of
Faith
.
If
it
be
a
perswasion
grounded
on
the
Word
,
true
Faith
is
presupposed
to
go
before
.
And
the
Apostle
hath
barred
Mens
expectation
of
special
immediate
Revelation
here
;
Rom.
10.17
.
where
he
concludeth
,
that
Faith
cometh
by
hearing
of
the
Word
of
God
.
4.
Many
have
this
confident
perswasion
,
that
their
Sins
are
pardoned
,
that
they
shall
be
saved
,
who
have
not
true
justifying
Saving-Faith
:
and
therefore
surely
,
this
cannot
be
the
proper
formal
Act
of
true
justifying
Saving-Faith
.
Many
Hypocrites
,
and
meer
out-side
Professors
,
yea
,
many
a
wicked
Man
hath
this
perswasion
.
How
hard
a
thing
is
it
to
take
down
Sinners
confidence
?
We
have
need
(
as
one
says
)
to
lay
all
our
Batteries
against
this
Bulwark
of
Presumption
.
How
many
that
will
say
,
they
hope
to
be
saved
by
Christ
;
yea
,
they
never
doubted
of
their
Salvation
in
all
their
Lives
?
They
can
argue
,
that
Christ
died
to
Save
Sinners
;
and
they
are
Sinners
:
therefore
he
died
to
Save
them
.
If
this
be
Faith
,
the
case
of
many
a
Presumer
is
not
so
dangerous
,
but
very
happy
.
5.
Many
have
true
Faith
,
and
are
justified
,
and
in
a
State
of
Salvation
;
yet
have
not
this
perswasion
,
that
their
Sins
are
pardoned
,
dare
not
conclude
,
that
they
are
in
God's
Favour
,
and
such
as
shall
be
saved
.
Therefore
this
cannot
be
the
formal
Act
of
Faith
.
Faith
could
not
be
without
its
formal
Act.
If
you
make
this
the
formal
Act
of
Faith
,
then
you
must
say
,
there
is
no
true
Believer
,
but
hath
it
.
Then
there
is
no
true
Believer
,
that
walketh
in
Darkness
.
But
certainly
a
Soul
may
trust
in
the
name
of
the
Lord
,
and
stay
upon
his
God
,
while
yet
he
walketh
in
Darkness
,
and
can
see
no
Light
,
Isa.
50.10
.
Is
it
not
the
condition
of
many
a
dear
Child
of
God
,
to
be
in
great
doubts
,
and
full
of
fears
about
their
Spiritual
and
Eternal
Estate
?
Should
we
not
condemn
the
Generation
of
his
Children
,
(
many
,
yea
the
greatest
part
of
them
)
as
Children
that
have
no
Faith
;
if
we
define
Faith
to
be
a
believing
that
our
Sins
are
pardoned
,
and
that
we
shall
be
saved
?
Many
a
holy
,
humble
Christian
goes
on
drooping
even
to
his
dying
day
;
and
it
is
well
,
if
he
come
to
this
comfortable
conclusion
at
last
.
As
one
giveth
this
as
part
of
the
Character
of
a
Christian
;
He
thinks
sometimes
God
hath
no
Mercy
for
him
;
and
yet
resolves
to
die
in
the
pursuit
of
it
.
And
to
tell
poor
,
troubled
,
afflicted
Consciences
,
that
they
cannot
have
Faith
,
who
do
not
believe
their
Sins
are
pardoned
,
is
not
the
way
to
comfort
them
;
but
to
set
them
more
on
the
Rack
.
This
would
make
the
Hearts
of
many
sad
,
even
such
as
God
would
not
have
made
sad
.
6.
Such
a
particular
perswasion
that
my
Sins
are
pardoned
,
&c.
if
it
be
sound
,
and
well-grounded
,
is
Knowledg
,
and
not
Faith
.
As
the
Apostle
John
hath
it
(
I
think
)
some
nine
or
ten
times
,
[
Hereby
we
know
—
]
Observe
well
,
1
Joh.
5.13
.
These
things
have
I
written
unto
you
that
believe
on
the
name
of
the
Son
of
God
,
that
ye
may
know
that
ye
have
Eternal
Life
,
and
that
ye
may
believe
on
the
Name
of
the
Son
of
God
.
Where
he
clearly
distinguisheth
believing
on
the
Name
of
the
Son
of
God
,
from
their
knowing
that
they
had
Eternal
Life
,
or
that
they
should
be
saved
.
What
follows
,
[
that
ye
might
believe
on
the
Name
of
the
Son
of
God
]
is
not
spoken
of
the
first
Act
,
or
beginning
of
Faith
,
but
of
continuance
,
and
progress
in
it
.
And
it
is
plain
,
that
this
particular
perswasion
(
of
which
I
am
speaking
)
if
it
be
sound
,
and
have
any
good
bottom
,
depends
on
two
several
Propositions
,
one
of
which
is
laid
down
in
Scripture
;
as
this
Proposition
,
[
He
that
believeth
,
shall
be
saved
.
]
The
other
is
of
a
Man
's
own
Conscience
,
or
from
the
knowledg
a
Man
has
of
himself
,
[
But
I
believe
:
]
From
whence
this
Conclusion
follows
,
[
therefore
I
shall
be
saved
.
]
So
that
it
is
not
an
Act
of
Faith
properly
,
but
a
rational
Conclusion
,
presupposing
these
two
things
,
1.
That
all
true
Believers
shall
be
saved
.
2.
That
I
know
my self
to
be
a
true
Believer
.
Now
can
that
be
a
right
description
of
Saving-Faith
,
which
necessarily
presupposeth
a
Man
to
have
Saving-Faith
before
,
and
to
know
that
he
hath
it
?
Thus
I
have
indeavoured
to
remove
these
unsound
,
and
false
Notions
of
Faith
.
Now
I
come
to
shew
what
it
is
.
Indeed
you
may
meet
with
diverse
sound
descriptions
of
Faith
,
something
differing
in
words
,
that
yet
agree
in
the
thing
.
I
would
not
be
one
of
those
,
that
make
differences
,
where
there
are
none
;
or
make
differences
wider
than
they
are
.
With
the
Learned
Placeus
,
Faith
is
tenax
atque
efficax
persuasio
veritatis
eorum
,
determines
the
Will
.
Le
Blanc
,
that
Judicious
Writer
,
describes
it
to
be
,
(
in
Folio
)
p.
210.
§.
89.
Assensum
firmum
,
practicum
,
atque
fiducialem
adhibitum
omnibus
,
&c.
A
firm
,
practical
,
and
fiducial
Assent
given
unto
all
things
which
are
revealed
of
God
;
but
especially
to
the
Promises
of
the
Gospel
.
In
the
late
Confession
of
Faith
this
account
is
given
of
Saving
Faith
,
By
this
Faith
a
Christian
believeth
to
be
true
,
whatsoever
is
revealed
in
the
Word
,
for
the
Authority
of
God
himself
speaking
therein
;
and
acteth
differently
upon
that
which
each
particular
passage
thereof
containeth
,
yeilding
obedience
to
the
Commands
,
trembling
at
the
Threatnings
,
and
embracing
the
Promises
of
God
for
this
Life
,
and
that
which
is
to
come
.
But
the
principal
Acts
of
Saving-Faith
,
are
accepting
,
receiving
,
and
resting
upon
Christ
alone
for
Justification
,
Sanctification
,
and
Eternal
Life
,
by
vertue
of
the
Covenant
of
Grace
.
In
the
shorter
Catechism
,
Faith
in
Jesus
Christ
is
a
Saving
Grace
,
whereby
we
receive
and
rest
upon
him
alone
for
Salvation
,
as
he
is
offered
to
us
in
the
Gospel
.
Notwithstanding
a
difference
in
Expression
,
yet
here
is
an
agreement
in
sense
.
That
I
run
not
out
too
far
,
I
shall
only
note
something
of
the
Object
of
Faith
and
of
the
Acts
of
Faith
.
The
Object
of
Faith
is
thus
distinguished
;
There
is
the
general
and
common
,
or
(
according
to
others
)
the
full
and
adaequate
Object
of
Faith
,
and
that
is
the
whole
Word
of
God
,
the
Word
of
Truth
,
so
Faith
assenteth
to
the
whole
Word
of
God
,
as
true
.
Again
,
there
is
the
special
Object
of
Faith
,
and
that
is
the
Word
of
Promise
;
so
Faith
consenteth
to
the
terms
,
or
condition
of
the
Promise
,
and
in
this
way
relyeth
on
God
,
and
Christ
for
performance
.
The
Promise
of
Remission
and
Salvation
by
Christ
Faith
takes
special
hold
on
,
by
consent
,
and
affiance
.
Or
thus
,
there
is
the
primary
and
principal
Object
of
Faith
:
and
the
secondary
,
and
less
principal
Object
.
The
primary
,
and
principal
Object
of
Faith
are
the
fundamentals
,
essentials
,
and
most
necessary
points
of
the
Christian
Religion
.
Such
Divine
Doctrines
,
Promises
,
and
Precepts
,
without
assent
and
consent
unto
which
,
we
cannot
believe
unto
Salvation
,
or
be
sound
Christians
.
Yet
I
shall
not
contend
with
those
that
make
Christ
,
the
only
Mediator
and
Saviour
,
the
principal
Object
of
Faith
;
forasmuch
as
I
doubt
not
,
but
we
are
agreed
,
that
the
belief
of
all
that
is
necessary
to
be
known
and
believed
of
Christ
,
doth
suppose
and
include
the
belief
of
all
other
points
,
that
are
absolutely
necessary
to
Salvation
.
And
as
he
is
the
Chief
and
principal
Means
of
bringing
us
to
God
,
the
Scriptures
have
a
chief
reference
,
and
respect
to
Christ
,
Luk.
24.44
.
Joh.
5.39
.
The
secondary
,
and
less
principal
Object
of
Faith
takes
in
other
things
contained
in
the
Word
,
that
are
of
good
use
indeed
,
Rom.
15.4
.
2
Tim.
3.16
.
But
though
all
Scripture
be
of
use
,
and
profitable
,
yet
all
that
is
there
written
is
not
absolutely
necessary
to
be
distinctly
known
,
and
explicitely
believed
.
And
yet
you
may
not
hence
infer
,
that
if
you
know
,
and
believe
so
much
as
is
absolutely
necessary
to
Salvation
,
there
needeth
no
more
.
None
are
to
stand
at
a
stay
in
Religion
.
All
that
are
in
the
School
of
Christ
,
must
be
making
proficiency
,
growin
Faith
and
Knowledg
.
We
should
diligently
improve
the
means
,
that
the
Word
of
Christ
may
dwell
in
us
richly
,
that
we
may
be
filled
with
the
knowledg
of
his
Will.
And
further
(
as
a
late
Writer
noteth
)
there
are
points
of
Faith
secondarily
fundamental
,
Design
of
Christianity
.
p.
235.
the
disbelief
of
which
cannot
consist
with
true
Holiness
,
in
those
to
whom
the
Gospel
is
sufficiently
made
known
.
And
—
all
such
Doctrines
as
are
with
indisputable
clearness
revealed
to
us
,
the
belief
of
these
is
absolutely
necessary
from
an
external
cause
,
though
not
from
the
nature
of
the
points
themselves
,
viz.
in
regard
of
their
perspicuity
,
that
nothing
can
cause
Men
to
refuse
to
admit
them
,
but
that
which
argueth
them
to
be
stark
naught
,
and
to
have
some
unworthy
and
base
end
in
so
doing
(
or
in
the
phrase
of
Scripture
,
2
Tim.
3.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reprobate
concerning
the
Faith
.
)
Note
one
thing
more
touching
the
Object
of
Faith
,
scil.
That
more
is
taken
into
the
necessary
Object
of
Faith
now
under
the
Gospel
than
was
necessary
before
.
The
Mystery
of
our
Redemption
by
Christ
,
being
more
fully
unfolded
in
the
Gospel
,
a
more
distinct
,
explicite
Faith
in
Christ
is
required
of
us
,
than
was
required
of
those
to
whom
less
was
revealed
.
Revelatio
est
mensura
Fidei
.
Noah
,
Abraham
,
and
all
the
faithful
before
Christ
,
were
justified
and
saved
by
Faith
;
yet
not
by
that
special
kind
of
Faith
,
that
such
as
live
under
the
Gospel
are
saved
by
.
I
mean
,
there
are
new
Articles
of
Faith
,
relating
to
Christ
,
his
Office
,
and
Undertaking
,
as
Mediator
,
essential
to
a
Gospel-Faith
,
that
were
not
essential
to
Faith
before
the
promulgation
of
the
Gospel
.
Nor
did
the
Apostles
themselves
believe
some
of
them
,
till
after
Christ's
Resurrection
,
concerning
whom
(
excepting
Judas
)
we
have
no
doubt
,
but
they
were
true
Believers
.
Next
,
to
shew
you
the
special
and
proper
Acts
of
Faith
.
They
speak
much
in
a
little
,
that
call
Faith
a
practical
Assent
,
and
a
fiducial
Consent
.
I
cannot
exclude
any
of
these
three
Acts
,
Assent
,
Consent
,
and
Affiance
.
The
two
last
are
plainly
expressed
in
the
shorter
Catechism
:
and
all
three
fully
in
the
Confession
of
Faith
forecited
.
And
so
the
learned
and
holy
Bishop
Vsher
,
Body
of
Divinity
.
p.
197.
Edit.
1648.
to
the
Question
,
What
is
true
Saving-Faith
?
Answereth
,
It
is
such
a
firm
Assent
of
the
Mind
to
the
Truth
of
the
Word
,
as
flows
into
the
Heart
,
and
causeth
the
Soul
to
embrace
it
as
good
,
and
to
build
its
eternal
Happiness
on
it
.
And
it
should
not
seem
strange
,
that
so
much
is
taken
into
the
nature
of
true
Faith
.
As
Divines
now
generally
place
it
,
not
in
the
Vnderstanding
only
,
or
in
the
Will
only
;
but
in
both
faculties
conjunct
,
(
if
they
be
distinct
faculties
,
and
not
the
very
essence
of
the
Soul
disposed
,
and
acting
differently
towards
the
Object
,
considered
in
a
different
notion
,
and
respect
.
)
And
methinks
it
is
plain
in
Scripture
,
that
the
Faith
to
which
Salvation
is
promised
,
doth
not
consist
in
one
single
Act
;
for
there
are
these
diverse
Acts
even
now
mentioned
,
attributed
to
it
.
1.
It
is
an
Assent
.
An
Assent
to
the
Truth
of
the
Word
in
general
,
and
particularly
to
the
Promise
of
Salvation
by
Christ
.
Though
I
shewed
before
,
that
Faith
consists
not
barely
in
Assent
,
that
this
is
not
the
whole
of
Faith
;
yet
we
cannot
deny
,
but
this
is
part
of
it
.
We
find
Faith
thus
described
again
and
again
:
that
we
must
acknowledg
it
one
Act
of
Faith
.
It
would
be
strange
indeed
,
if
a
belief
of
the
Truth
be
no
part
of
Faith
.
Then
Martha
answered
nothing
to
the
Question
,
Joh.
11.26
,
27.
when
she
said
,
yea
,
Lord
I
believe
that
thou
art
the
Christ
.
So
see
Rom.
10.9
.
But
how
does
Faith
assent
to
Divine
Truth
?
1.
Faith
assenteth
really
not
feignedly
.
A
true
Believer
doth
not
only
profess
,
or
confess
with
his
Mouth
,
but
believes
in
his
Heart
,
as
he
professeth
to
believe
.
2.
Faith
assents
firmly
,
not
waveringly
.
It
riseth
higher
than
opinion
.
It
is
more
than
a
Semi-perswasion
of
the
Truth
.
As
they
said
,
[
We
believe
,
and
are
sure
.
]
Not
as
Agrippa
,
almost
thou
perswadest
me
to
be
a
Christian
.
I
grant
,
that
as
all
Christians
have
not
the
same
measure
of
Spiritual-Knowledg
,
and
as
there
are
different
degrees
of
Faith
;
so
all
Believers
have
not
the
same
degree
of
firmness
of
Assent
.
And
Faith
does
not
wholly
exclude
all
doubtings
,
but
overcometh
them
.
Indeed
sometimes
very
horrid
thoughts
arise
,
or
are
injected
,
that
would
put
the
Soul
upon
questioning
all
:
but
they
are
not
entertained
but
ordinarily
abhorred
,
and
rejected
,
as
they
come
.
As
one
says
,
He
is
sometimes
so
troubled
,
that
he
thinks
nothing
is
true
in
Religion
;
and
yet
if
he
did
think
so
,
he
could
not
be
at
all
troubled
.
It
is
true
,
thus
a
Believer
sometimes
is
sore
shaken
,
yet
not
quite
taken
off
from
all
:
but
rather
put
upon
earnest
Prayer
,
and
indeavours
to
be
more
rooted
,
and
grounded
in
Faith
.
So
these
shakings
are
wont
to
end
in
his
more
firm
establishment
.
And
take
the
weakest
Believer
out
of
such
a
swounding-fit
,
and
he
has
ordinarily
a
deeper
sense
of
Divine
Truths
,
and
a
stronger
assent
to
them
,
than
others
whose
Faith
is
unsound
;
(
though
these
may
have
a
far
greater
measure
of
Notional
Knowledg
)
even
such
an
Assent
,
that
he
dare
venture
his
Soul
,
and
all
his
hopes
and
concerns
deliberately
upon
them
.
3.
Faith
assents
freely
.
In
this
sense
it
is
true
,
that
with
the
Heart
Man
believeth
.
Some
are
convinced
of
the
Truth
,
but
sore
against
their
Wills
.
There
Assent
is
a
forced
,
not
a
free
Assent
.
As
some
are
willingly
Ignorant
;
so
some
again
are
knowing
unwillingly
.
As
Light
is
troublesome
to
sore
Eyes
;
so
Knowledg
and
Convictions
to
unsound
Minds
.
And
they
put
off
convictions
as
long
as
they
can
.
Though
they
may
take
some
delight
in
speculative
Truths
,
though
they
may
not
be
offended
at
some
practical
Truths
;
yet
those
Soul-searching
,
and
practical
Truths
,
that
would
come
nearest
,
and
that
most
concern
them
,
they
are
strongly
prejudiced
against
.
A
true
Believer
would
not
resist
the
Truth
,
would
not
shut
it
out
.
He
willingly
yields
to
,
and
takes
part
with
God's
Truth
,
when
he
knows
it
,
even
against
any
Errour
,
or
sinful
practice
,
he
had
been
for
before
.
And
so
,
4.
Faith
assents
impartially
.
A
Believer
assents
to
the
whole
Word
of
God
in
general
,
and
to
every
thing
which
he
sees
held
forth
in
God's
Word
as
true
.
And
we
receive
no
Truth
upon
the
Testimony
,
and
Authority
of
God
in
his
Word
,
if
we
receive
not
every
thing
for
Truth
,
which
we
see
his
Word
for
.
A
quatenus
ad
omne
valet
consequentia
.
A
partial
Assent
,
or
yielding
to
some
Truths
,
with
a
rejection
of
others
,
which
we
see
as
clearly
laid
down
in
the
Word
,
will
not
stand
with
true
Faith
.
Certainly
,
I
cannot
have
the
Faith
of
a
Christian
without
believing
the
Trinity
in
Unity
,
the
Incarnation
,
Death
,
and
Resurrection
of
Jesus
Christ
,
and
the
way
of
Mans
Redemption
,
and
Salvation
by
him
.
But
now
when
carnal
reasonings
are
subdued
,
and
a
Man
is
come
to
assent
to
those
great
Mysteries
,
and
chief
Articles
of
Faith
(
where
the
greatest
difficulty
lay
)
he
will
more
easily
assent
to
other
points
of
less
difficulty
,
seeing
them
confirmed
by
the
same
Divine
Testimony
,
upon
which
he
rests
assured
of
the
Truth
of
those
higher
Mysteries
.
Thus
though
good
Men
and
true
Believers
may
err
,
and
differ
in
controvertible
points
,
in
points
not
fundamental
,
or
essential
to
true
Christianity
;
yet
they
are
agreed
in
this
common
Principle
,
That
whatsoever
the
Lord
saith
in
his
Word
,
is
true
.
And
therefore
when
they
see
the
Scripture
against
any
opinion
they
have
held
,
it
immediately
puts
an
end
to
the
Controversy
.
They
dare
not
hold
any
opinion
,
contrary
to
known
Scripture
.
As
for
those
that
are
for
bringing
Scripture
to
their
opinions
,
and
not
for
bringing
their
opinions
to
Scripture
,
and
such
as
obstinately
maintain
their
errours
against
clear
evidence
of
God's
Word
,
which
they
see
,
and
will
not
see
;
they
must
needs
be
of
corrupt
Minds
,
and
reprobate
concerning
the
Faith
.
Yet
further
,
to
shew
the
impartiality
of
Faith's
assent
to
Divine
Truth
.
1.
Hereby
a
Believer
assents
to
the
Truth
of
any
thing
he
sees
God's
Word
for
,
without
any
other
reason
.
As
indeed
it
is
most
unreasonable
not
to
believe
that
God
,
who
cannot
Lye
,
who
cannot
be
deceived
,
or
deceive
,
Heb.
11.1
.
Faith
is
the
evidence
of
things
not
seen
.
Faith
takes
it
for
sufficient
proof
,
and
good
demonstration
,
that
a
thing
is
so
;
because
God
saith
it
,
when
it
doth
not
otherwise
at
all
appear
to
a
Man's
Sence
or
Reason
.
2.
Where
the
same
thing
may
be
proved
both
by
Scripture
,
and
by
humane
Reason
(
e.g.
that
the
World
was
created
,
and
had
a
beginning
,
as
we
are
taught
in
the
Scripture
,
we
may
also
prove
it
by
Reason
;
)
yet
a
Believer
more
chearfully
acquiesceth
in
the
Testimony
of
God
in
his
Word
,
is
better
satisfied
with
that
,
than
with
any
Arguments
a
Philosopher
could
bring
for
it
.
To
a
Believer
there
is
more
weight
in
one
single
Scripture-Testimony
,
to
ballast
his
Judgment
,
than
in
a
multitude
of
Philosophical
Reasons
,
besides
the
Scripture
.
3.
A
Believer
assents
to
the
Truth
of
the
Word
,
in
things
that
are
quite
above
Mans
Reason
.
How
can
these
things
be
?
Faith
will
readily
conclude
,
they
must
certainly
be
true
,
being
attested
by
the
God
of
Truth
.
And
yet
(
by
the
way
)
here
is
nothing
for
the
Popish
Monster
of
Transubstantiation
:
for
where
hath
God
said
,
that
upon
the
words
of
Consecration
,
the
Bread
is
turned
into
Christs
Body
?
Or
from
what
Word
of
God
is
so
much
necessarily
inferred
?
4.
A
Believer
assents
to
the
Word
in
things
,
that
are
purely
contrary
to
the
Wisdom
of
the
Flesh
,
and
carnal
Reason
.
That
which
was
to
the
Jews
a
stumbling-Block
,
and
to
the
Greeks
foolishness
,
a
Believer
admires
,
as
the
Wisdom
of
God
.
It
is
marvellous
in
the
Eye
of
Faith
.
That
Godliness
is
great
gain
,
this
passeth
with
Believers
for
currant
Truth
,
and
an
unquestionable
principle
;
though
carnal
Reason
judgeth
otherwise
,
even
that
it
bids
Men
loss
.
Faith
concludes
with
the
Word
,
that
he
that
walketh
uprightly
,
walketh
surely
;
that
Integrity
is
the
best
Policy
:
when
carnal
Reason
says
,
that
nothing
sooner
,
or
more
surely
runs
Men
upon
Rocks
of
danger
.
Faith
will
give
us
to
see
,
that
the
righteous
is
more
excellent
than
his
neighbour
,
even
when
such
are
commonly
esteemed
,
as
the
filth
of
the
World
,
and
off-scouring
of
all
things
.
Thus
Faith
assents
to
divine
Truth
impartially
.
5.
The
Assent
of
true
Faith
is
an
holding
Assent
.
Men
have
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
Plato
said
)
a
stable
belief
,
touching
the
Idea
of
Good
.
The
lusts
of
Mens
Hearts
are
ever
and
anon
streaming
up
,
and
casting
a
Mist
over
their
Minds
.
Thus
it
is
with
the
most
.
They
have
a
glimpse
of
their
Truth
sometimes
:
but
they
soon
shut
it
out
.
There
is
great
fickleness
and
inconstancy
in
their
assent
to
the
Truth
.
A
temporary
Faith
,
and
a
temporary
Assent
:
that
comes
,
and
goes
,
but
stays
not
.
But
Saving-Faith
is
such
a
Faith
as
is
never
lost
.
And
so
its
assent
is
holding
and
abiding
.
They
have
damnation
that
cast
off
their
first
Faith
.
6.
The
Assent
of
true
Faith
is
practical
and
efficacious
.
It
is
an
operative
Assent
.
According
to
that
before-cited
,
It
acteth
[
*
](A31037-e22480-b)
*
Putásne
Filium
Dei
repurat
Jesum
,
quisquis
ille
est
homo
,
qui
ipsius
nec
terretur
comminationibus
,
nec
.
attrahitur
promissionibus
,
nec
praeceptis
obtemperat
nec
consiliis
acquiescit
?
Nonne
is
,
etiam
si
fateatur
se
nosse
Deum
,
factis
tamen
negat
!
Bern.
in
octav
.
pasch.
Ser.
1.
differently
upon
the
belief
of
the
Commands
,
Threatnings
,
and
Promises
of
the
Word
.
That
is
,
it
acteth
suitably
to
the
nature
of
each
.
A
belief
of
the
Promises
working
Consent
,
and
Affiance
;
a
belief
of
the
Threatnings
,
Fear
;
a
belief
of
the
Commands
,
Obedience
.
A
dead
Man
is
not
a
Man
;
so
neither
is
a
dead
Faith
true
Faith
.
A
sound
Assent
produceth
a
real
Consent
.
And
this
(
As
Dr.
Of
Faith
.
p.
102
,
103.
Preston
says
)
Is
the
least
degree
of
Faith
,
when
there
is
so
much
weight
as
will
cast
the
Ballance
the
right
way
;
though
there
be
something
left
in
the
other
end
of
the
Ballance
,
that
is
,
some
doubting
,
some
fear
;
yet
if
I
so
far
believe
the
Promises
,
and
the
Word
of
God
,
that
I
am
willing
to
take
Christ
for
my
Husband
—
and
to
bestow
my self
on
him
,
this
is
Faith
.
—
If
there
be
so
much
Assent
,
so
much
firmness
of
perswasion
,
as
to
bring
us
to
take
Christ
for
our
Lord
and
Saviour
,
this
is
the
least
degree
of
Faith
.
And
though
doubtings
even
of
the
Truth
of
the
Word
,
and
Gospel
,
may
sometimes
arise
;
yet
the
Souls
Assent
to
the
Truth
is
certainly
predominant
,
when
thus
it
casts
the
Seale
.
Such
doubtings
are
not
predominant
,
and
therefore
not
inconsistent
with
Faith
.
Thus
I
am
led
to
the
second
Act
of
Faith
.
II.
Faith
doth
not
barely
Assent
,
but
Consent
.
Thus
with
the
Heart
Man
believeth
,
Rom.
10.10
.
And
they
that
suppose
Faith
to
be
seated
both
in
the
Vnderstanding
and
Will
,
cannot
make
it
one
single
Act.
So
it
is
not
a
bare
assent
to
the
Truth
of
the
Promise
:
but
an
hearty
consent
to
God's
terms
,
a
willing
acceptance
of
what
God
offers
upon
his
terms
.
And
to
believe
in
Christ
,
and
to
receive
him
,
are
made
one
and
the
same
,
Joh.
1.12
.
If
I
truly
believe
the
Promise
,
then
I
no
otherwise
expect
,
or
hope
that
it
should
be
made
good
,
and
performed
to
me
,
then
upon
my
consenting
to
,
and
performing
the
condition
.
And
the
soundness
and
firmness
of
ones
Assent
may
well
be
questioned
here
,
when
this
consent
does
not
follow
.
Direct
.
to
sound
Conversion
(
edit.
2.
)
p.
271.
As
all
Men
would
take
another
course
(
says
an
excellent
Writer
)
if
they
did
but
see
Heaven
and
Hell
with
their
Eyes
;
so
all
Men
would
presently
throw
away
their
worldly
,
fleshly
pleasures
,
and
turn
to
God
,
and
an
holy
Life
,
if
they
did
but
as
throughly
believe
the
Joys
and
Torments
to
come
,
as
if
they
saw
them
.
And
that
Saving-Faith
does
always
include
in
it
a
consent
to
the
condition
,
on
which
Salvation
is
promised
,
is
plain
and
evident
:
because
no
other
Faith
is
Saving
,
but
that
which
does
thus
consent
.
The
strongest
assent
to
the
Truth
,
without
this
,
is
but
the
Faith
of
Devils
:
so
likewise
the
most
confident
reliance
on
God
,
and
Christ
,
and
the
Promise
,
without
this
,
is
meer
and
gross
Presumption
.
But
after
what
manner
does
a
true
Believer
consent
,
and
accept
of
Gods
terms
?
1.
He
consents
fully
,
not
partially
.
He
consents
to
the
whole
New-Covenant
,
not
to
a
part
only
.
That
cannot
be
Saving-Faith
,
which
consents
not
to
all
,
that
God
hath
made
of
indispensible
necessity
to
Salvation
,
without
which
God
hath
declared
,
that
we
cannot
be
saved
.
Therefore
the
fore-cited
Author
(
as
I
remember
)
somewhere
calleth
Faith
,
The
great
summary
Duty
of
the
Gospel
,
and
the
summary
Condition
of
the
Covenant
,
implying
,
including
,
or
inferring
all
the
rest
,
and
to
which
they
are
reducible
.
Thus
,
If
the
Gospel
require
,
as
necessary
to
Salvation
,
that
we
take
God
for
our
chief
ultimate
End
and
Happiness
;
and
take
Christ
for
our
only
Redeemer
,
as
Prophet
,
Priest
,
and
King
;
and
take
the
Holy
Spirit
for
our
Sanctifier
;
(
as
certainly
it
doth
,
and
our
Covenant
with
God
in
Baptism
obligeth
to
all
this
:
)
to
all
this
Faith
consents
.
If
we
take
that
description
of
Faith
in
the
shorter
Catechism
.
scil
.
That
it
is
A
receiving
Jesus
Christ
,
as
he
is
offered
to
us
in
the
Gospel
:
it
implieth
as
much
.
He
is
offered
,
not
only
as
a
Priest
;
but
as
a
Prophet
,
to
teach
us
the
Will
of
God
;
and
as
a
King
,
to
rule
us
by
his
Laws
,
and
by
his
Grace
and
Spirit
.
This
is
certain
,
there
can
be
no
receiving
of
Christ
but
as
he
is
offered
.
No
thinking
to
have
Christ
,
whether
he
will
,
or
no
:
whether
God
will
,
or
no.
He
that
is
called
,
the
Gift
of
God
,
must
be
received
,
as
God
offers
him
,
or
we
have
nothing
to
do
with
him
,
we
have
no
Title
to
him
.
And
Christ
was
never
offered
to
any
,
as
a
Saviour
only
.
Indeed
he
is
held
forth
in
the
Word
as
the
only
Saviour
(
there
is
Salvation
in
no
other
)
but
not
as
a
Saviour
only
.
Him
hath
God
exalted
to
be
a
Prince
,
as
well
as
a
Saviour
,
Act.
5.31
.
and
Chap.
2.36
.
And
to
this
end
Christ
both
died
,
and
rose
,
and
revived
,
that
he
might
be
Lord
,
Rom.
14.9
.
And
he
is
the
Author
of
Salvation
only
to
them
that
obey
him
,
Heb.
5.9
.
So
we
read
of
Faith
in
our
Lord
Jesus
Christ
,
Act.
16.31
.
and
20.21
.
So
true
Faith
does
not
only
eye
his
Cross
;
but
also
boweth
to
his
Scepter
;
acknowledgeth
his
Sovereignty
,
as
well
as
his
Satisfaction
.
As
Dr.
Preston
well
,
We
must
take
heed
of
disjoyning
those
things
,
Of
Faith
.
p.
42.
that
God
hath
joyned
together
.
We
must
take
Christ
as
well
for
a
Lord
,
as
a
Saviour
.
—
Mark
it
diligently
,
If
thou
wilt
take
Christ
as
a
Saviour
only
,
that
will
not
serve
the
turn
;
Christ
giveth
not
himself
to
any
upon
that
condition
,
only
to
save
him
:
but
we
must
take
him
as
a
Lord
too
,
to
be
subject
to
him
,
to
obey
him
.
And
as
another
,
(
that
I
have
somewhere
met
with
)
To
receive
Christ
only
as
a
Prophet
is
but
a
speculative
Faith
;
to
receive
him
only
as
a
King
,
is
but
a
legal
kind
of
Faith
;
to
receive
him
only
as
a
Priest
,
is
but
a
carnal
Faith
:
but
to
receive
him
in
all
his
Offices
together
,
this
is
a
true
Evangelical
and
Saving-Faith
.
Here
I
am
upon
a
point
of
grand
concern
indeed
,
not
to
be
hastily
passed
over
.
As
a
partial
Assent
,
so
a
partial
Consent
will
prove
ones
Faith
not
to
be
sound
.
Saving-Faith
willingly
accepts
of
whole
Christ
,
accepts
of
Christ
in
all
his
Offices
,
and
not
only
of
some
particular
benefit
by
him
.
Christ
will
not
be
divided
.
We
must
have
all
,
or
none
.
Who
would
not
but
be
pardoned
and
saved
?
But
we
cannot
have
Remission
,
and
Salvation
alone
.
Christ
will
not
be
their
Priest
,
and
Saviour
,
who
will
not
accept
of
him
for
their
Prophet
and
King
,
their
Teacher
and
Ruler
.
Indeed
we
cannot
receive
Christ
,
as
a
perfect
Saviour
,
if
we
receive
him
not
in
all
his
Offices
.
He
is
Prophet
,
Priest
,
and
King
,
that
so
he
may
be
a
compleat
Redeemer
,
that
he
may
save
his
People
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
uttermost
.
Heb.
7.25
.
So
he
hath
his
name
Jesus
,
because
he
saves
his
People
from
their
Sins
(
Mar.
1.21
.
)
and
not
only
from
misery
,
and
Wrath
to
come
,
1
Thes.
1.10
.
Therefore
if
you
are
not
for
Christ
himself
,
but
only
for
some
of
his
Benefits
:
if
you
are
for
some
of
his
benefits
,
but
not
for
others
:
for
Remission
,
Justification
,
but
not
for
Sanctification
:
for
Salvation
in
the
end
,
but
not
for
the
way
leading
to
it
:
if
you
would
be
saved
in
your
Sins
,
not
from
your
Sins
:
if
you
are
willing
to
hear
of
a
Christians
Priviledges
by
Christ
,
but
have
no
such
mind
to
hear
of
Christian
Duties
:
if
you
had
rather
be
from
under
Christs
Yoak
,
set
free
from
his
Laws
(
might
it
be
at
your
choice
,
and
after
your
minds
)
than
live
in
Obedience
and
Subjection
to
him
:
if
it
be
thus
,
it
is
a
clear
case
your
Faith
is
unsound
,
you
do
not
yet
consent
to
the
terms
of
the
Gospel
,
or
consent
but
partially
.
You
have
often
heard
what
a
rich
and
great
Match
Christ
is
,
and
how
willing
he
is
to
bestow
Himself
,
with
all
his
Riches
(
unsearchable
Riches
)
upon
the
Children
of
Men
,
and
hereupon
(
't
is
likely
)
you
wish
to
have
the
Estate
.
An
Estate
of
Happiness
,
to
be
freed
from
all
Misery
,
and
a
Kingdom
of
Glory
,
to
have
and
to
hold
for
ever
,
who
would
not
but
be
glad
of
such
an
Estate
?
There
is
so
much
Self-Love
in
the
most
wicked
Man
on
Earth
,
(
no
doubt
)
that
he
would
be
happy
,
when
he
dies
:
he
would
not
be
damned
;
but
would
chuse
Heaven
,
before
Hell
,
if
he
might
have
Heaven
in
his
own
way
,
and
time
.
But
hold
!
you
cannot
have
the
Estate
,
without
marrying
the
Person
.
If
you
like
well
of
Christ
,
to
take
him
for
your
Head
and
Husband
,
and
are
willing
to
give
up
your selves
to
him
,
to
be
guided
,
and
governed
by
him
;
then
you
shall
be
for
ever
enriched
by
him
,
and
glorified
together
with
him
:
otherwise
not
.
If
you
say
,
We
would
have
Christ
,
we
are
willing
to
take
him
for
our
Saviour
:
if
that
be
all
,
you
cannot
have
him
on
any
such
terms
.
Here
is
an
Errour
of
the
Person
.
And
though
it
be
disputable
in
other
Marriages
,
what
Errour
of
the
Person
is
nulling
;
yet
there
is
no
question
in
the
case
before
us
,
but
this
Errour
of
the
Person
will
make
it
no
Marriage
.
It
is
another
kind
of
Person
,
who
is
offered
to
you
in
the
Gospel
.
The
Gospel
knoweth
no
such
Christ
,
as
is
a
Saviour
only
,
and
not
a
Lord
as
well
.
What!
would
you
have
Christ
to
Crucify
him
?
would
you
have
him
to
dethrone
him
?
So
you
do
(
what
in
you
lyeth
)
if
you
are
not
willing
to
receive
him
as
Lord
,
as
well
as
Saviour
.
Now
how
can
you
think
,
that
Christ
should
consent
to
be
yours
on
such
terms
?
But
on
the
other
hand
:
if
thou
canst
say
,
Lord
,
I
assent
to
the
Promises
of
the
Gospel
as
true
,
and
embrace
them
as
good
indeed
,
and
worthy
of
all
acceptation
:
Lord
,
I
accept
of
thy
terms
,
I
consent
to
take
thee
for
my
God
,
to
be
ruled
by
thy
Laws
,
and
led
by
thy
Spirit
;
and
to
take
up
with
Thee
for
my
Portion
:
I
consent
that
Christ
be
my
Lord
,
as
well
as
Saviour
;
I
am
willing
to
come
under
his
Yoak
,
yea
,
to
take
up
his
Cross
too
,
when
called
to
it
:
I
am
satisfied
,
that
I
cannot
have
him
on
too
hard
terms
,
nor
be
a
loser
by
him
.
I
am
willing
to
be
saved
by
him
in
his
own
way
,
willing
to
be
at
his
Command
,
and
at
his
dispose
:
surely
,
this
is
a
Practical
Faith
,
a
sound
,
and
Saving-Faith
.
Wouldst
thou
know
,
whether
thou
hast
true
Faith
,
such
as
uniteth
to
Christ
,
and
may
prove
ones
Interest
in
him
?
Then
ask
thy
Soul
this
Question
,
Am
I
willing
to
have
whole
Christ
,
willing
to
receive
him
as
he
is
offered
?
Do
I
accept
of
him
on
his
own
terms
?
If
so
,
then
know
thy
Faith
is
Sound
,
and
Christ
is
thine
.
Then
indeed
the
Match
betwixt
Christ
and
thy
Soul
,
that
happy
Match
is
made
up
.
Christ
says
his
part
in
the
Gospel
,
wherein
he
freely
offereth
himself
to
Sinners
:
and
when
we
come
to
consent
,
and
take
Christ
,
as
he
is
there
offered
,
then
we
say
our
part
;
and
thus
the
Match
is
made
up
.
If
the
Match
break
(
as
one
says
)
it
must
be
either
because
Christ
is
unwilling
,
Method
for
Peace
of
Conscience
.
pag.
58.
Aphor.
pag.
278.
or
because
thou
art
unwilling
:
not
because
Christ
is
unwilling
;
for
he
makes
suit
to
Sinners
.
He
freely
offers
himself
,
and
whosoever
will
,
may
have
him
on
his
terms
.
So
that
if
thou
art
willing
to
accept
of
Christ
on
his
terms
,
it
is
done
,
Christ
,
and
thy
Soul
are
agreed
.
This
is
the
receiving
of
him
,
which
the
Scripture
maketh
equivolent
to
believing
on
his
Name
.
In
all
that
I
have
here
said
,
I
do
not
deny
,
but
we
are
allowed
to
look
at
our
own
benefit
and
Salvation
in
coming
to
Christ
,
and
receiving
him
by
Faith
.
As
one
describes
it
to
be
perfugium
peccatoris
poenitentis
ad
Dei
in
Christo
misericordiam
:
A
penitent
Sinners
fleeing
for
safety
and
succour
to
the
mercy
of
God
in
Christ
.
According
to
the
common
experience
of
Christians
,
the
obtaining
of
Pardon
and
Salvation
is
the
ratio
motiva
,
the
first
inducement
drawing
them
to
Christ
;
yet
this
is
not
the
ratio
terminativa
,
it
is
not
all
that
Believers
look
at
in
closing
with
him
.
Though
that
which
first
moves
a
poor
Sinner
to
accept
of
Christ
for
his
Lord
,
and
to
forsake
his
old
Masters
,
Sin
,
and
the
World
,
be
this
,
that
Christ
is
a
Saviour
to
those
who
take
him
for
their
Lord
too
;
yet
not
till
the
Soul
is
made
willing
thus
to
receive
him
,
that
it
can
be
said
to
have
a
Gospel-Faith
,
Saving
Faith
.
A
partial
consent
in
a
Moral
,
and
Law-sense
,
is
no
consent
.
And
God
and
Souls
are
not
agreed
,
while
they
only
consent
to
one
part
of
the
Covenant
,
refusing
other
terms
he
hath
made
necessary
to
the
Agreement
.
Such
a
lame
consent
will
never
bring
a
Soul
to
Christ
or
Heaven
.
2.
A
true
Believer
consents
deliberately
.
He
can
give
a
good
account
why
he
thus
closeth
with
Christ
.
He
sees
himself
lost
,
perishing
,
undone
for
ever
without
Christ
:
but
that
he
is
made
for
ever
,
and
hath
all
he
can
desire
in
the
Promise
,
and
therefore
shall
have
it
in
possession
too
,
having
Christ
.
He
comes
not
to
Christ
upon
slighty
reasons
,
but
being
fully
convinced
,
and
assured
,
that
this
is
the
best
,
the
only
course
he
hath
to
take
.
Here
we
may
take
notice
,
that
as
the
Law
of
works
,
given
to
Man
at
first
,
was
very
suitable
to
Man's
innocent
estate
;
So
is
the
Law
of
Grace
(
the
remedying
Law
)
suited
to
Man's
lapsed
nature
.
And
God
,
in
bringing
Men
to
Grace
,
to
Faith
in
Jesus
Christ
,
worketh
upon
Men
,
as
Men
,
as
reasonable
Creatures
,
who
have
Vnderstanding
and
Will
,
and
have
a
natural
principle
of
Self-Love
,
and
desire
of
Happiness
,
and
a
natural
principle
of
self-preservation
,
dreading
the
thoughts
of
Destruction
and
everlasting
Misery
.
And
God
hath
so
framed
his
Law
(
suitable
to
Man's
nature
)
that
what
he
promiseth
hath
the
force
of
an
Argument
,
of
the
Covenant
.
p.
225.
Armin.
Disp.
priv
.
Thes.
43
§.
1.
or
strong
motive
to
draw
Men
to
what
he
requires
.
As
Mr.
Baxter
speaks
fully
,
There
are
some
of
Christs
benefits
,
that
the
very
natural
Man
desires
,
and
some
that
corrupted
nature
is
against
.
Now
it
is
therefore
the
established
way
of
Christ
,
to
promise
us
those
which
we
can
desire
,
on
condition
that
we
will
also
accept
of
,
and
submit
to
those
that
we
are
against
.
Not
but
that
his
Grace
doth
dispose
Men
to
the
performance
of
such
conditions
:
but
his
Grace
worketh
by
means
:
and
a
conditional
Promise
is
his
stablished
means
to
draw
Mans
Heart
to
the
performance
of
the
Condition
(
which
well
considered
,
is
a
sufficient
answer
to
the
Arguments
that
are
commonly
urged
against
the
conditionality
of
the
Promises
.
)
As
the
Spirit
worketh
powerfully
within
,
so
he
useth
that
word
from
without
,
Direct
.
to
sound
Convers
.
p.
289
,
290.
as
his
Instrument
,
which
worketh
sapientially
and
powerfully
to
the
same
work
.
And
the
like
observation
we
may
take
concerning
the
Threatnings
in
the
Word
.
Therein
ordinarily
some
such
evil
,
as
we
naturally
abhor
and
dread
,
is
threatned
,
either
to
excite
us
to
our
duty
,
which
our
corrupt
hearts
and
natures
are
exceeding
backward
to
;
or
to
deter
us
from
Sin
,
to
which
we
are
naturally
prone
,
and
strongly
inclined
.
Now
to
apply
these
things
to
the
point
in
hand
.
The
Believer
is
made
sensible
what
a
Sinner
he
has
been
,
and
what
woe
and
wrath
is
due
to
Sin
and
Sinners
,
that
indeed
he
has
deserved
Hell
for
his
Portion
;
yet
withal
he
believes
,
according
to
the
Word
,
that
God
is
in
Christ
reconciling
Sinners
unto
himself
:
that
he
so
loved
the
World
,
as
to
give
his
only
begotten
Son
,
that
whosoever
believeth
on
him
,
should
not
perish
,
but
have
Everlasting
Life
:
that
Jesus
Christ
is
the
only
,
and
an
all-sufficient
Saviour
:
that
he
is
willing
,
as
well
as
able
to
save
those
that
come
to
God
by
him
:
But
withal
that
there
is
no
coming
to
him
only
as
a
Saviour
,
so
as
to
find
welcome
;
but
he
must
come
to
him
also
,
as
a
Leader
and
Commander
,
resolving
sincerely
to
obey
and
follow
him
:
that
without
taking
his
Yoak
upon
us
,
we
cannot
find
rest
for
our
Souls
.
To
these
things
a
Believer
cannot
but
subscribe
.
These
things
are
set
home
,
and
kept
close
to
his
Heart
:
and
such
Truths
as
these
,
being
mixed
with
Faith
,
firmly
assented
to
,
they
work
effectually
.
Thus
he
deliberately
makes
choice
of
Christ
,
as
the
only
meet
help
for
his
Soul
in
all
the
World
.
Now
go
to
Hypocrites
,
and
Unbelievers
,
and
it
appears
,
they
have
but
some
faint
,
and
weak
Assent
to
the
foresaid
Truths
.
Did
they
really
believe
Heaven
,
and
Hell
;
and
that
without
an
interest
in
Christ
there
is
no
hope
of
Heaven
,
but
to
Hell
they
must
go
,
all
the
World
cannot
save
them
;
how
is
it
possible
they
should
make
so
light
of
Christ
as
they
do
,
preferring
a
momentary
pleasure
,
or
a
little
worldly
pelf
before
him
,
which
a
true
Believer
accounts
but
dung
,
and
trash
?
If
you
tell
a
Man
,
there
is
a
Lyon
in
the
way
behind
him
,
with
open
mouth
ready
to
devour
him
,
and
he
flees
not
as
for
his
Life
;
does
it
not
plainly
shew
,
that
he
believes
not
what
you
say
?
So
,
that
Sinners
do
not
flee
to
Christ
,
it
shews
they
do
not
believe
their
misery
,
and
danger
out
of
Christ
.
Or
,
if
sometimes
they
have
strong
Convictions
,
that
startle
and
terrify
them
,
they
have
Arts
,
and
Devices
,
to
put
them
off
.
They
will
not
suffer
them
to
stay
.
Their
corrupt
Wills
and
Affections
call
off
their
thoughts
from
such
things
,
as
most
nearly
concern
them
.
As
we
read
,
Mat.
13.15
.
Their
Eyes
they
have
closed
,
lest
at
any
time
they
should
see
with
their
Eyes
,
and
hear
with
their
Ears
,
and
should
understand
with
their
Heart
,
and
should
be
converted
,
and
I
should
heal
them
.
Their
Eyes
they
have
closed
.
Thus
poor
Sinners
wink
hard
,
shut
the
Windows
,
to
keep
out
the
Light
,
that
they
may
still
sleep
on
in
Sin
.
Or
when
they
can
be
no
longer
quiet
,
as
they
are
,
then
they
bribe
their
Consciences
,
and
deceive
themselves
with
a
seeming
Faith
,
a
seeming
Conversion
,
a
seeming
Reformation
,
which
they
take
up
with
as
sufficient
:
as
poor
Laodicea
thought
her self
rich
.
Thus
by
one
means
or
other
they
are
kept
off
from
a
serious
,
and
deliberate
closing
with
the
Lord
Jesus
.
But
then
come
to
a
sound
Believer
,
and
he
is
as
sure
,
that
the
Word
of
God
will
prove
true
,
as
that
there
is
a
God
(
which
is
as
sure
as
that
there
are
any
Creatures
in
the
World
:
)
and
so
that
Heaven
,
and
Hell
are
not
Fancies
,
which
have
a
being
only
in
Mens
imaginations
;
but
unquestionable
realities
:
that
all
Miseries
,
and
Sufferings
in
this
life
are
case
and
pleasure
,
compared
with
the
Torments
of
Hell
,
and
Miseries
of
the
Damned
:
and
all
the
Pleasures
and
enjoyments
of
this
Life
,
but
pain
and
loss
,
compared
with
the
Joys
of
Heaven
:
that
if
ever
he
be
saved
,
he
must
be
saved
by
Christ
:
and
that
he
cannot
hope
to
be
saved
by
Christ
,
but
in
his
own
way
.
Thus
he
sees
it
unquestionably
his
grand
concern
to
accept
of
Christ
as
he
is
offered
.
And
such
Truths
being
set
home
by
the
Spirit
,
with
Power
and
Evidence
,
they
have
a
mighty
force
to
pull
down
strong-holds
,
and
carnal
reasonings
in
the
Heart
against
them
,
to
bring
into
Captivity
every
Thought
to
the
Obedience
of
Christ
.
And
thus
the
Will
and
Affections
are
wrought
upon
.
And
what
sorrow
then
,
See
Dr.
Preston
of
Effectual
Faith
.
p.
204.
to
think
of
ones
former
natural
and
sinful
State
?
and
what
Fear
?
O
what
will
become
of
me
,
if
I
get
not
a
Part
,
and
Interest
in
Christ
!
If
I
fall
short
of
Heaven
at
last
,
then
where
am
I
?
how
miserable
shall
I
be
to
Eternity
?
And
what
vehement
desire
after
Christ
?
Give
me
Christ
,
or
I
die
.
And
what
resolution
in
the
Will
?
I
will
go
to
Christ
,
and
give
up
my self
to
him
,
and
cast
my self
upon
him
:
If
I
perish
,
I
perish
.
Lord
,
whither
should
I
go
?
Thou
hast
the
words
of
Eternal
Life
.
Thus
a
Believer
consents
,
and
closeth
with
Christ
deliberately
,
upon
clear
conviction
,
that
he
has
no
other
way
to
take
.
3.
A
true
Believer
consents
unfeignedly
,
and
heartily
.
True
Faith
is
Faith
unfeigned
.
1
Tim.
1.5
.
A
Sound
Believer
does
not
take
up
with
a
profession
of
Faith
in
Christ
,
and
of
subjection
to
him
,
does
not
think
it
enough
to
say
,
Lord
,
Lord
,
to
speak
honourably
of
him
:
but
hath
his
heart
opened
to
receive
the
King
of
Glory
.
The
Lord
Jesus
Christ
is
his
desire
,
and
choice
indeed
.
And
as
he
had
rather
have
Christ
alone
for
his
Portion
,
than
the
whole
World
without
him
;
so
he
had
rather
be
subject
to
the
Laws
of
Christ
,
than
freed
from
them
.
Though
the
Flesh
is
still
lusting
in
him
against
the
Spirit
,
and
the
Law
in
his
Members
rebelling
against
the
Law
of
his
Mind
;
yet
he
can
truly
say
,
his
Will
is
more
to
Christ
,
and
to
his
Service
;
than
to
please
and
gratify
the
Flesh
,
and
to
serve
Sin
.
And
he
repents
not
of
any
thing
he
does
for
Christ
,
but
is
grieved
and
ashamed
that
he
does
no
more
,
and
that
what
he
hath
done
,
has
been
done
in
no
better
manner
:
but
he
heartily
repents
of
his
serving
Sin
heretofore
,
and
of
what
he
hath
done
displeasing
unto
Christ
.
And
in
the
ordinary
,
habitual
,
and
prevailing
bent
of
his
will
,
he
is
for
taking
part
with
Christ
,
and
his
Laws
against
the
lustings
of
the
Flesh
,
against
the
motions
and
workings
of
remaining
corruption
in
him
.
He
is
so
willing
and
desirous
of
Christ
and
his
Grace
,
that
he
would
have
them
above
all
things
,
that
may
stand
in
competition
;
above
all
the
pleasures
,
or
advantages
of
Sin
,
and
the
World
.
Yea
,
he
would
have
Christ
,
though
he
was
to
beg
with
him
,
to
suffer
with
him
.
He
is
willing
to
deny
himself
for
Christ
.
And
so
,
4.
He
consents
resolvedly
,
and
firmly
.
Before
Faith
,
a
Man
is
at
[
shall
I
,
shall
I
?
]
He
may
sometimes
have
a
sudden
motion
towards
Christ
:
but
the
Flesh
and
the
World
soon
draw
him
quite
another
way
.
But
Faith
quite
turns
the
Scale
.
Temporary
Believers
have
some
mind
towards
Jesus
Christ
,
they
are
a
little
in
love
with
him
by
fits
:
but
their
Minds
soon
change
;
especially
when
they
are
threatned
with
persecution
,
they
are
wont
to
take
offence
at
the
Cross
and
draw
back
,
they
go
not
thorow
with
him
.
But
the
true
Believer
is
married
unto
Christ
,
hath
taken
him
for
better
for
worse
,
for
richer
for
poorer
,
to
Love
,
Honour
,
and
Obey
him
even
until
Death
.
As
the
Apostle
,
Phil.
3.8
.
—
For
whom
I
have
suffered
the
loss
of
all
things
.
Have
suffered
:
—
but
did
he
not
hereupon
repent
his
bargain
?
O
no!
he
had
as
high
an
esteem
of
Christ
,
as
much
affection
for
Christ
,
as
ever
.
After
all
his
Losses
,
after
his
Sufferings
for
Christ
,
he
was
still
of
the
same
Mind
.
I
have
suffered
the
loss
of
all
things
for
him
,
(
says
he
)
and
(
as
it
follows
)
I
do
count
them
but
dung
,
that
I
may
win
Christ
.
But
you
may
ask
here
,
Who
can
tell
,
whether
he
shall
hold
out
,
or
no
?
Have
not
some
gone
a
great
way
,
and
yet
fallen
off
again
?
Answ.
1.
However
this
note
is
of
use
so
far
,
as
to
discover
the
unsoundness
of
their
Faith
,
who
fall
away
.
As
they
that
draw
back
,
are
opposed
to
them
that
believe
.
Such
did
never
truly
believe
,
were
never
truly
resolved
for
Christ
.
Had
they
taken
Christ
without
any
sinful
reserve
,
they
would
have
stuck
to
him
.
A
Believer
falleth
sometimes
;
yet
does
not
fall
away
.
He
falleth
forward
,
not
backward
.
Still
his
Heart
is
towards
Christ
,
and
his
settled
,
habitual
,
prevailing
resolution
for
Christ
;
and
so
he
riseth
from
his
falls
.
And
therefore
,
2.
If
indeed
we
cleave
to
Christ
with
full
purpose
of
Heart
,
we
may
thence
conclude
,
that
we
shall
keep
to
him
.
Then
we
shall
be
kept
by
the
Power
of
God
through
Faith
unto
Salvation
,
1
Pet.
1.5
.
And
shall
not
be
tempted
above
that
we
are
able
,
1
Cor.
10.13
.
Having
God's
Promise
here
,
we
should
rest
upon
,
and
not
distrust
his
Power
,
or
Faithfulness
.
Indeed
to
run
ordinarily
,
and
wilfully
upon
Temptations
,
is
a
thing
contrary
to
Grace
,
contrary
to
such
an
habitual
resolution
for
Christ
.
A
Sound
and
Holy
resolution
to
stick
to
Christ
armeth
the
Soul
,
and
sets
it
on
its
watch
against
Temptations
,
that
would
draw
it
from
Christ
,
(
and
which
is
more
)
sets
the
Soul
under
a
Promise
of
a
gracious
Divine
Protection
.
Now
let
us
see
whether
we
thus
consent
unto
Christ
,
and
to
the
terms
on
which
Salvation
is
offered
in
and
with
him
.
Do
we
consent
entirely
,
not
partially
seriously
and
deliberately
,
heartily
and
willingly
,
firmly
and
resolvedly
.
So
I
come
to
a
third
Act
of
Faith
,
which
is
3.
Affiance
.
Faith
is
a
firm
Assent
,
it
is
a
practical
Assent
(
such
as
draws
the
will
to
consent
)
and
it
is
a
fiducial
Assent
.
Of
this
I
am
next
to
speak
.
The
word
Fiducia
,
or
Trust
,
is
oft
used
by
Divines
for
confidence
,
and
full
perswasion
,
which
is
separable
from
true
Faith
.
But
it
may
also
be
taken
for
resting
,
or
relying
on
God
,
and
Jesus
Christ
;
and
being
so
taken
it
is
an
Act
of
Faith
ordinarily
put
forth
,
and
however
always
included
in
Faith
,
as
to
the
habit
of
it
.
A
Believer
resolves
to
venture
,
and
cast
himself
upon
Christ
,
how
much
soever
he
be
in
doubt
of
the
event
and
issue
.
As
it
was
with
Job
,
Chap.
13.15
.
Though
he
slay
me
,
yet
will
I
trust
in
him
.
This
Affiance
,
relyance
,
and
recumbency
upon
Christ
seemeth
to
be
pointed
at
in
the
phrases
of
believing
in
,
and
believing
on
him
.
Which
some
would
have
translated
,
trust
in
,
or
trust
on
him
.
As
(
v.
g.
)
Joh.
14.1
.
Ye
do
trust
,
or
,
Do
ye
trust
in
God
,
or
on
God
?
trust
also
in
me
,
or
on
me
.
As
the
word
trust
,
or
hope
is
used
,
Mat.
12.21
.
In
his
Name
shall
the
Gentiles
[
*
](A31037-e26520-b)
*
That
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
for
to
Trust
,
or
Confide
,
even
in
Exotick
Authors
.
Melancthon
hath
gathered
many
Instances
to
prove
it
.
In
Loc.
Com.
de
vocab
.
Fidei
.
Apud
Chemnit.
loc.
Theol.
par.
2.
p.
256.
Vide
etiam
Chemnit
,
Ib.
p.
262.
trust
.
And
Eph.
1.12
.
who
first
trusted
in
Christ
.
Believing
,
and
Trusting
are
used
as
equivolent
,
Psal.
78.22
.
Because
they
believed
not
in
God
,
and
trusted
not
in
his
Salvation
.
Psal.
2.12
.
Blessed
are
all
they
that
put
their
trust
in
him
;
qui
se
recipiunt
ad
eum
,
that
betake
themselves
to
him
.
The
word
properly
signifies
protectionis
causâ
aliquò
confugere
,
as
Mollier
,
to
flee
some
whither
for
Protection
.
As
Chickens
in
danger
,
run
to
the
Hen.
Christo
mirè
congruit
verbum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Hic
enim
congregat
Filios
suos
instar
gallinae
,
Mat.
23.37
.
Hic
est
umbraculum
nostrum
,
Isa.
25.4
.
(
Riv.
in
Pol.
Synop.
)
There
is
another
word
used
,
Psal.
22.8
.
He
roled
(
or
let
him
roll
himself
,
his
concerns
,
his
burthen
)
on
the
Lord
.
Which
is
rendred
,
He
trusted
in
God
,
Mat.
27.43
.
And
Cant.
8.5
.
The
Faith
of
the
Spouse
is
expressed
by
her
leaning
,
or
recumbing
upon
her
Beloved
.
staying
on
the
Lord
.
2
Chron.
16.7
.
Isa.
50.10
.
—
Let
him
trust
in
the
name
of
the
Lord
,
and
stay
upon
his
God
.
Et
innitatur
,
&c.
Tanquam
fulcro
,
looking
to
the
Lord
,
Isa.
45.22
.
Psal.
123.2
.
Like
the
Israelites
looking
up
to
the
Brazen
Serpent
,
Joh.
3.14
,
15.
Faith
is
a
committing
our
Souls
,
with
all
that
is
dear
unto
us
,
unto
Christ
to
keep
,
2
Tim.
1.12
.
A
depositing
our
greatest
Concerns
with
him
.
The
believing
Soul
casts
it self
upon
Christ
,
ventures
its
All
with
him
.
And
no
doubt
but
they
that
give
us
this
description
,
or
they
that
put
this
into
the
definition
of
Faith
,
scil.
that
it
is
A
resting
upon
Christ
alone
for
Salvation
:
no
doubt
I
say
,
but
they
were
aware
of
that
great
errour
,
and
mistake
formerly
so
common
,
making
Faith
a
full
perswasion
of
the
Heart
,
&c.
As
if
Assurance
was
of
the
very
nature
and
essence
of
Faith
.
And
so
was
that
French
Divine
(
before
cited
)
that
describes
it
,
A
penitent
Sinner's
fleeing
for
succour
to
the
Mercy
of
God
in
Christ
.
Indeed
it
was
very
needful
to
correct
that
errour
,
which
both
gave
the
Papists
such
advantage
against
us
,
and
gave
such
a
wound
to
weak
Believers
,
who
would
conclude
,
they
had
not
Faith
,
because
they
had
not
a
full
perswasion
that
their
Sins
were
pardoned
for
Christ's
sake
.
Which
is
a
quite
different
thing
from
Faith
,
as
I
have
before
shewed
.
And
yet
Alas
!
how
many
poor
Souls
that
are
still
under
the
same
mistake
!
Many
that
complain
,
they
cannot
believe
;
when
their
meaning
is
,
they
cannot
but
fear
,
that
they
are
not
such
,
unto
whom
God
hath
promised
the
benefits
of
Remission
,
and
Salvation
.
And
yet
if
they
be
asked
,
Do
you
not
believe
the
truth
of
whatsoever
God
hath
spoken
,
or
promised
?
And
are
you
not
willing
to
have
Christ
,
as
he
is
offered
,
to
sanctify
,
as
well
as
justify
you
,
to
rule
,
as
well
as
redeem
and
save
you
?
And
do
you
not
believe
both
his
Power
and
Willingness
to
save
all
that
heartily
accept
of
him
on
his
own
terms
:
and
that
Salvation
can
be
no
other
way
obtained
?
And
therefore
(
notwithstanding
all
your
doubts
and
fears
about
the
sincerity
of
your
acceptance
of
him
,
yet
)
do
you
not
resolve
to
cast
your selves
on
him
?
and
do
you
not
look
to
him
alone
for
Salvation
?
This
they
could
not
deny
,
without
bearing
false
Witness
against
themselves
.
Now
this
is
Faith
;
though
all
that
have
it
cannot
see
it
in
themselves
:
and
therefore
many
true
Believers
doubt
,
whether
they
are
pardoned
,
and
shall
be
saved
.
In
Faith
there
is
a
believing
application
of
Christ
and
the
Promises
.
As
those
Believers
spoken
of
,
Heb.
11.13
.
were
perswaded
of
the
Promises
,
and
embraced
them
.
They
did
not
only
assent
to
them
,
as
true
;
but
embraced
them
,
as
good
;
not
only
as
good
in
themselves
,
but
as
good
,
and
proper
for
them
,
they
clave
to
them
.
Indeed
the
holy
Angels
assent
to
the
truth
of
the
Gospel
fully
,
and
are
marvellously
taken
with
,
admire
and
delight
in
the
glorious
Mysteries
of
Divine
Grace
,
therein
contained
:
but
it
is
not
their
duty
,
and
concern
,
to
apply
these
things
to
themselves
.
But
Believers
apply
these
things
,
as
most
nearly
concerning
them
.
Though
there
be
not
always
a
sensible
application
of
Christ
and
the
Promise
with
Faith
,
(
which
one
calleth
an
Axiomatical
Application
;
)
so
as
to
say
,
and
conclude
,
that
Christ
is
mine
,
and
the
Promise
,
or
promised
benefits
are
mine
;
yet
there
is
a
real
application
,
a
willing
acceptance
of
Christ
,
and
resolved
adherence
,
recumbency
,
and
dependance
on
him
.
And
yet
I
grant
,
that
this
Affiance
,
and
Recumbency
on
Christ
,
(
though
it
is
certainly
in
the
habit
,
and
in
Truth
,
where
Souls
truly
accept
of
Christ
on
his
own
terms
:
)
it
is
but
weak
,
yea
,
sadly
clouded
with
doubts
,
and
fears
in
many
true
Believers
.
As
Cruciger
on
his
Death-Bed
,
Invoco
te
quanquam
languidâ
&
imbecillâ
fide
,
sed
fide
tamen
,
&c.
When
a
Soul
hath
let
go
its
hold
elsewhere
,
to
take
hold
on
Christ
,
yet
many
times
it
takes
hold
on
him
but
with
a
trembling
hand
.
That
it
is
with
a
Believer
,
as
with
the
four
Lepers
,
2
King
.
7.3
,
4.
Why
sit
we
here
till
we
dye
?
Let
us
go
to
the
Syrians
,
if
they
save
us
,
we
shall
live
.
As
with
Esther
,
Chap.
4.16
.
I
will
go
to
the
King
.
If
I
perish
,
I
perish
.
As
with
the
poor
Prodigal
,
Luk.
15.18
.
I
will
arise
,
and
go
to
my
Father
.
Though
he
knew
not
whether
his
Father
would
look
on
him
,
and
bid
him
welcome
,
when
he
came
.
As
one
says
,
There
is
a
Faith
that
is
called
a
coming
to
Christ
,
strugling
to
the
Rock
;
as
well
as
a
Faith
resting
,
and
setling
upon
him
.
Nec
qui
Serpentis
aenei
aspectu
sanabantur
pariter
erant
perspicaces
.
Aliud
est
luctarifiduciam
cum
dubitatione
,
aliud
nullam
esse
fiduciam
.
True
Faith
may
be
with
many
doubtings
.
And
when
one
doubteth
not
of
the
truth
of
God's
Word
,
and
Promises
;
but
only
whether
he
be
such
an
one
,
to
whom
the
promised
benefits
belong
;
this
is
not
the
Sin
of
unbelief
.
And
commonly
the
doubtings
of
Believers
are
of
this
sort
,
viz.
not
a
distrust
of
God
;
but
a
mistrusting
themselves
,
a
suspition
of
themselves
,
a
jealousy
of
their
own
hearts
,
that
they
are
not
right
.
Surely
,
most
Believers
are
troubled
with
doubtings
of
this
kind
.
And
indeed
they
have
great
cause
to
doubt
of
the
truth
of
their
Faith
,
that
(
as
they
say
)
never
doubted
of
their
Salvation
in
all
their
Lives
.
Yet
further
to
lay
down
a
few
notes
,
whereby
you
may
judg
of
your
Affiance
,
and
trust
in
Christ
,
whether
it
be
sound
,
or
no.
1.
A
Sound
Affiance
in
Christ
is
not
without
a
self-distrust
,
and
self-despair
.
Haec
vera
hominis
fiducia
à
se
deficientis
&
innitentis
Domino
suo
.
Bern.
Have
we
received
the
Sentence
of
Death
in
our selves
,
not
to
trust
in
our selves
?
Do
we
let
go
all
broken
Reeds
,
and
forsake
all
false
props
?
are
we
taken
off
our
own
bottoms
,
that
we
put
no
confidence
in
the
Flesh
?
Indeed
Sinners
are
not
so
well
inclined
towards
Christ
,
as
to
come
to
him
,
before
a
sense
of
their
necessity
drive
them
.
They
come
not
,
till
they
see
they
have
none
else
to
go
unto
,
that
all
other
refuge
fails
them
.
And
so
long
as
any
are
for
establishing
their
own
Righteousness
,
they
are
(
it's
true
)
like
Paul
,
while
he
was
a
Pharisee
(
as
the
Pharisees
were
Men
that
trusted
in
themselves
,
that
they
were
Righteous
,
Luk.
18.9
.
)
but
contrary
to
Paul
,
after
he
was
a
Convert
,
a
Christian
,
who
then
would
be
found
in
Christ
,
not
having
his
own
Righteousness
,
&c.
Phil.
3.9
.
In
Hab.
2.4
.
A
Soul
that
is
lifted
up
,
is
opposed
to
one
that
lives
by
Faith
.
And
I
remember
,
One
observes
a
more
direct
opposition
betwixt
self
and
Christ
,
than
betwixt
Sin
and
Christ
:
for
(
says
he
)
Sin
does
accidentally
drive
us
unto
Christ
,
but
Self
does
altogether
draw
us
from
Christ
.
It
is
indeed
a
fatal
mistake
,
for
Men
to
ascribe
,
and
attribute
that
to
their
own
works
,
or
to
any
thing
in
themselves
,
which
is
proper
to
God's
Grace
,
or
to
Christ's
Righteousness
,
Satisfaction
,
and
Merits
.
If
ever
we
be
saved
,
we
must
see
our selves
lost
,
and
undone
in
our selves
;
and
that
we
cannot
be
saved
,
but
by
Grace
,
in
and
through
Jesus
Christ
:
that
there
is
Salvation
in
no
other
.
It
is
true
,
most
certain
,
and
unquestionable
,
that
without
Holiness
no
Man
shall
see
the
Lord
,
Heb.
12.14
.
The
unrighteous
shall
not
inherit
the
Kingdom
of
God
,
1
Cor.
6.9
.
So
we
cannot
be
saved
without
an
inherent
Righteousness
;
yet
we
are
not
saved
for
it
.
This
is
a
necessary
qualification
unto
,
not
the
procuring
cause
of
Salvation
.
It
was
the
carnal
Jews
overthrow
(
as
we
see
,
Rom.
10.3
.
)
that
they
set
up
their
own
Righteousness
,
confronting
God's
free
Grace
,
and
Christ's
Merits
.
Mr.
A.
Disc.
of
the
two
Covenants
.
p.
124
,
125
,
126.
gives
a
threefold
account
,
why
it
might
be
called
their
own
Righteousness
in
opposition
to
the
Righteousness
of
God
.
1.
Because
they
sought
the
pardon
of
their
Sins
by
that
only
which
was
their
own
;
their
own
Sacrifices
.
—
2.
Because
they
did
not
think
Regeneration
or
supernatural
Grace
necessary
to
the
obtaining
of
it
;
but
a
literal
observation
of
the
Law
and
Circumcision
,
such
as
passed
for
a
Righteousness
among
Men.
—
3.
Because
it
was
a
way
of
seeking
to
be
justified
of
their
own
devising
,
and
not
of
God's
appointing
.
And
Mr.
B.
works
of
the
Gospel
,
i.
e.
in
Subordination
to
Christ
,
as
conditions
of
our
full
Justification
and
Salvation
by
him
:
2.
And
works
commanded
in
the
Gospel
used
as
works
of
the
Law
,
legal
ends
,
viz.
to
make
up
in
whole
or
in
part
our
proper
legal
Righteousness
;
and
so
in
opposition
to
Christ's
Righteousness
,
or
in
co-ordination
with
it
.
In
the
first
sense
(
as
he
says
)
they
are
necessary
to
Salvation
:
in
the
second
,
damnable
.
2.
A
Sound
Affiance
in
Christ
is
ever
joyned
with
an
hearty
acceptance
of
him
,
and
sincere
subjection
to
him
.
We
cannot
truly
rely
on
Christ
,
as
a
Saviour
,
while
we
refuse
and
reject
him
,
as
Lord
and
King
.
He
will
not
save
any
upon
such
terms
.
But
as
Jeptha
said
,
If
I
deliver
you
,
shall
I
be
your
Head
?
Non
est
hoc
ingenium
fidei
(
as
Camero
)
this
is
not
the
disposition
and
property
of
true
Faith
,
to
separate
Salvation
from
the
means
of
Salvation
.
It
will
not
separate
the
end
from
the
means
,
or
the
Benefit
promised
from
the
Condition
upon
which
it
is
promised
.
They
have
very
dishonourable
thoughts
of
God
,
that
hope
he
will
pardon
them
in
a
way
of
Transgression
.
In
Exod.
34.6
,
7.
where
the
Lord
most
amply
sets
forth
his
abundant
Grace
and
Mercy
;
yet
this
is
added
,
that
he
will
by
no
means
clear
the
guilty
,
that
is
,
acquit
the
wicked
(
as
Nah.
1.2
.
)
part
of
his
goodness
,
from
Exod.
33.19
.
I
will
make
all
my
goodness
pass
before
thee
,
and
I
will
proclaim
the
name
of
the
Lord
.
So
the
goodness
of
God
will
not
suffer
the
clearing
of
the
guilty
.
Should
he
have
favour
towards
wicked
,
impenitent
ones
in
their
Sins
,
he
should
not
be
so
good
a
God
,
as
indeed
he
is
.
And
what
unworthy
thoughts
have
they
of
Jesus
Christ
,
that
would
make
him
the
Minister
of
Sin
,
or
a
Patron
,
and
encourager
of
Men
in
their
Sins
?
As
they
were
reproved
,
Mic.
3.11
.
for
leaning
on
the
Lord
,
when
their
doings
were
against
the
Lord
:
it
is
a
great
Sin
,
for
any
Man
to
rely
on
Christ
to
save
him
,
who
yet
is
in
League
with
Sin
,
who
does
not
truly
resign
up
himself
unto
Christ
.
There
is
no
peace
,
saith
the
Lord
,
unto
the
wicked
,
Isa.
48.22
.
Salvation
is
far
from
the
Wicked
(
says
the
Psalmist
)
for
they
seek
not
thy
Statutes
.
What
can
be
more
plain
than
this
,
that
it
is
not
a
right
trust
,
Bern.
In
Annunc
.
Dom.
Ser.
3.
but
very
gross
Presumption
,
to
expect
Salvation
by
Christ
without
a
willing
and
hearty
subjection
to
him
?
For
this
is
not
only
to
believe
without
a
Promise
(
which
is
enough
to
shew
the
groundlessness
of
it
:
)
but
also
to
believe
contrary
to
the
express
word
of
Christ
(
which
further
shews
the
great
impudence
of
it
.
)
He
has
declared
the
contrary
.
Luk.
19.27
.
But
those
mine
Enemies
which
would
not
that
I
should
reign
over
them
,
bring
hither
,
and
slay
them
before
me
.
2
Thes.
1.7
,
8
,
9.
The
Lord
Jesus
shall
be
revealed
from
Heaven
,
with
his
mighty
Angels
,
in
flaming
Fire
,
taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
:
who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
Glory
of
his
Power
.
That
all
such
as
love
and
live
in
Sin
,
and
will
not
be
ruled
by
the
Laws
of
Christ
,
should
know
,
the
Word
assures
them
,
that
if
they
so
continue
,
Christ
will
not
save
,
but
condemn
them
.
3.
A
Sound
Affiance
in
God
and
Jesus
Christ
for
Salvation
is
usually
accompanied
with
a
trust
,
and
dependance
on
the
Lord
,
for
temporal
Mercies
too
,
for
what
he
sees
good
for
us
here
.
As
we
may
allude
to
that
,
Joh.
3.12
.
If
I
have
told
you
earthly
things
,
and
ye
believe
not
;
how
shall
ye
believe
,
if
I
tell
you
of
heavenly
things
?
If
we
have
no
Faith
in
the
Promises
concerning
Temporals
;
how
can
we
pretend
Faith
in
those
of
an
higher
Nature
?
Can
we
trust
the
Lord
for
our
Souls
,
and
yet
fear
to
trust
him
for
our
Bodies
?
Do
we
trust
him
to
give
us
the
everlasting
heavenly
Inheritance
;
and
yet
dare
we
not
trust
him
for
present
maintenance
?
Do
we
depend
on
him
,
to
raise
our
Bodies
out
of
the
Dust
at
the
last
day
,
to
a
Life
of
Glory
and
Immortality
;
and
yet
have
we
no
dependance
on
him
,
to
support
us
under
,
or
deliver
us
out
of
our
troubles
here
?
How
strange
a
thing
were
this
?
It
is
the
same
principle
of
Faith
,
that
applies
both
Temporal
,
and
Spiritual
Promises
:
as
the
Israelites
with
the
same
Eyes
beheld
the
Brazen
Serpent
,
and
other
common
Objects
.
It
is
true
,
as
Faith
is
not
perfect
in
the
strongest
Christians
,
there
are
remainders
of
distrust
,
which
they
cannot
but
oft
discover
in
themselves
,
and
which
they
are
ashamed
of
and
humbled
for
.
Even
Abraham
himself
,
the
Father
of
the
Faithful
,
he
that
was
so
strong
in
Faith
,
that
having
God's
Promise
,
could
believe
seeming
impossibilities
;
yet
was
he
sometimes
staggering
,
through
fear
and
distrust
,
Gen.
12.12
,
13.
and
Chap.
20.2
.
But
what
should
such
think
of
themselves
,
in
whom
distrust
is
predominant
?
such
as
are
given
up
to
distracting
fears
and
cares
concerning
this
Life
?
such
as
yeild
up
themselves
to
base
,
sinful
distrust
,
without
any
resistance
?
such
as
are
continually
limiting
God
,
and
dare
not
take
his
Word
,
his
Bond
alone
,
but
must
have
others
bound
with
him
,
must
always
see
a
probability
of
the
thing
from
second
causes
?
Such
as
whenever
they
are
in
any
strait
,
or
trouble
,
cannot
wait
upon
God
,
but
are
for
making
haste
,
presently
betake
themselves
to
any
sinful
shift
,
indirect
courses
,
unlawful
means
to
help
and
extricate
themselves
?
Such
whose
expectation
is
not
from
the
Lord
,
nor
their
dependance
on
him
concerning
the
things
of
this
Life
,
how
can
it
be
thought
,
that
they
depend
on
him
about
their
greatest
,
and
everlasting
Concerns
?
Indeed
if
we
are
come
to
this
,
we
shall
not
look
so
much
at
the
things
that
are
seen
,
as
at
the
things
that
are
not
seen
:
We
shall
be
chiefly
taken
up
about
our
Spiritual
,
and
Eternal
State
,
and
less
regard
Temporal
things
.
Faith
would
shew
us
greater
things
than
these
.
But
how
many
(
alas
!
)
that
venture
their
Souls
,
and
while
they
care
not
what
becomes
of
their
Souls
,
or
on
what
grounds
they
venture
them
,
they
fondly
conceit
,
that
they
trust
God
,
and
Christ
with
their
Souls
;
while
yet
they
have
no
trust
in
God
so
much
as
for
their
outward
Man
:
but
are
still
shifting
for
themselves
,
without
eying
God's
Will
and
Word
,
or
Providence
;
or
if
they
know
not
how
to
help
themselves
,
are
presently
sinking
in
despondency
,
and
quite
swallowed
up
with
distrustful
fears
,
cares
,
and
grief
.
Thus
far
of
the
several
Acts
of
Faith
:
It
s
proper
,
Elicit
Acts.
I
shall
further
add
a
few
Scripture-notes
,
whereby
Saving-Faith
may
be
known
.
(
1.
)
Where
Faith
is
,
Christ
is
precious
.
1
Pet.
2.7
.
Vnto
you
which
believe
he
is
precious
.
That
which
is
called
precious
Faith
,
will
teach
us
to
account
Jesus
Christ
precious
,
and
all
of
Christ
precious
.
Thus
to
Believers
the
Person
of
Christ
is
precious
.
1
Pet.
1.8
.
Whom
having
not
seen
,
ye
love
.
Believers
that
never
saw
him
with
their
Eyes
,
yet
believing
him
to
be
such
an
one
indeed
,
as
he
is
set
forth
in
the
Word
,
they
are
exceedingly
taken
with
him
,
they
cannot
but
admire
him
.
As
the
Spouse
in
Canticles
was
at
a
loss
for
expressions
,
high
enough
,
to
shew
the
loveliness
,
and
excellency
of
her
Beloved
.
After
all
that
she
had
said
in
her
description
of
him
,
Cant.
5.
she
thinks
her self
very
short
:
and
therefore
concludes
,
ver.
16.
Yea
,
he
is
altogether
lovely
.
There
is
no
true
Believer
,
but
has
high
admiring
thoughts
of
Christ
,
sees
him
to
be
the
chiefest
of
ten
thousands
.
To
such
his
benefits
are
precious
.
The
Blood
of
Christ
,
how
precious
!
1
Pet.
1.18
,
19.
And
how
precious
are
the
benefits
purchased
by
his
Blood
!
How
do
Believers
prize
a
pardon
!
How
do
such
prize
an
Interest
in
Christ
,
counting
all
things
but
loss
and
dung
to
that
!
The
Graces
,
the
Fruits
of
the
Spirit
,
how
do
they
prize
these
above
Riches
,
above
the
most
precious
Fruits
of
the
Earth
!
The
Love
and
Favour
of
Christ
,
how
do
such
prize
it
,
far
above
the
Favour
and
Friendship
of
the
World
.
Lord
,
do
thou
smile
,
(
will
such
a
Soul
say
;
)
and
I
can
then
be
content
,
though
the
World
do
frown
.
Thy
love
is
better
than
Wine
,
Cant.
1.2
.
Nothing
in
the
World
would
so
chear
the
Hearts
of
the
Faithful
.
The
presence
of
Christ
,
Communion
and
Fellowship
with
Christ
is
highly
prized
of
every
believing
Soul
.
The
Name
of
Christ
is
precious
unto
such
,
and
those
things
that
bear
his
Name
.
His
Day
,
the
Lords
Day
,
accounted
of
above
all
other
Days
.
His
Ordinances
are
prized
.
The
Doctrine
of
Christ
as
precious
Ointment
poured
forth
,
Cant.
1.3
.
His
Word
more
precious
than
Gold
.
His
Promises
exceeding
precious
,
2
Pet.
1.4
.
And
Prayer
is
accounted
a
precious
Priviledg
;
even
that
we
may
ask
the
Father
in
his
Name
.
Believers
would
not
for
a
World
be
without
this
Priviledg
.
Thus
Chist
is
precious
to
Believers
,
and
all
of
Christ
,
his
Person
,
his
Offices
,
his
Benefits
,
his
Ordinances
,
all
are
precious
.
But
further
,
that
you
may
not
be
mistaken
here
,
thinking
that
you
prize
Christ
,
when
it
may
be
,
the
Lord
sees
,
you
are
yet
such
as
dispise
him
,
take
these
two
or
three
notes
,
to
try
your selves
by
.
1.
If
now
Christ
be
precious
to
us
,
as
he
is
to
them
that
believe
;
then
certainly
,
we
are
come
to
see
our
former
vileness
,
when
we
had
base
,
low
,
unworthy
thoughts
of
him
,
and
when
our
carriage
was
nothing
less
,
than
a
contempt
of
him
.
How
oft
was
Christ
,
with
all
his
precious
benefits
,
graciously
offered
to
us
in
the
Gospel
,
while
we
did
most
unreasonably
,
and
ungratefully
reject
him
?
we
would
none
of
him
.
How
long
did
we
prefer
the
World
,
and
our
base
Lusts
before
him
?
when
we
were
called
on
to
follow
Christ
,
how
shy
,
how
backward
have
we
been
;
as
ashamed
of
him
,
or
having
better
thoughts
of
our
old
Masters
,
the
Lusts
and
Pleasures
we
have
served
,
which
we
were
loth
to
forsake
for
him
?
Oh
,
our
Sin
,
and
Folly
,
that
ever
we
despised
such
a
precious
Saviour
!
What
a
shame
is
this
,
that
ever
any
of
the
Sons
of
Men
should
be
ashamed
of
Christ
?
And
what
horrible
vileness
is
this
,
for
any
of
us
to
have
base
thoughts
of
Christ
?
And
have
not
they
base
thoughts
of
Christ
indeed
,
who
prefer
some
base
Lust
before
him
?
Hath
he
deserved
to
be
so
slighted
,
and
set
at
nought
?
As
he
said
to
the
Jews
,
when
they
were
ready
to
stone
him
,
Many
good
works
have
I
shewed
you
from
my
Father
,
for
which
of
those
works
do
ye
stone
me
?
What
?
After
such
unparallel'd
Love
and
Compassion
as
he
hath
shewn
towards
us
poor
,
lost
Sinners
,
even
when
we
were
Enemies
,
shewed
in
such
a
costly
way
,
as
that
of
his
most
wonderful
humiliation
,
even
to
his
dying
a
most
painful
,
shameful
,
and
accursed
Death
for
us
,
to
purchase
Pardon
and
Salvation
for
all
that
will
accept
him
;
should
we
requite
him
so
,
even
reject
him
,
preferring
his
and
our
most
deadly
Enemies
before
him
?
Was
so
great
folly
,
baseness
,
and
ingratitude
ever
heard
of
?
Surely
,
if
now
we
are
come
to
see
the
worth
of
a
Saviour
,
and
to
prize
him
indeed
,
we
cannot
but
be
greatly
ashamed
to
think
how
we
,
for
trash
and
dung
,
have
sometimes
trampled
on
that
Pearl
of
greatest
price
.
Our
former
Sin
,
of
making
light
of
Christ
,
will
now
lye
heavy
;
and
we
shall
be
deeply
humbled
for
it
.
2.
If
now
Christ
be
precious
to
us
,
as
he
is
to
them
that
believe
,
then
we
have
learnt
to
prize
him
above
all
things
in
the
World
.
Pray
observe
this
,
we
prize
not
Christ
at
all
,
till
we
prize
him
above
all
.
You
may
perswade
your selves
,
Sirs
,
that
you
have
very
good
thoughts
,
high
thoughts
of
Christ
,
as
you
can
speak
honourably
of
him
:
but
if
you
do
not
really
prize
him
above
your
Profits
,
your
Pleasures
,
your
Credit
,
or
Honour
,
or
any
thing
you
can
have
,
or
expect
in
the
World
,
I
must
tell
you
,
you
do
shamefully
undervalue
him
.
What
low
thoughts
had
Judas
of
the
Lord
Jesus
,
who
sold
him
for
thirty
peices
of
Silver
(
the
price
of
a
Slave
;
as
some
have
noted
from
Exod.
21.32
.
the
lowest
price
,
that
the
vilest
of
Men
were
rated
at
)
?
So
do
not
they
prize
Christ
at
a
goodly
price
,
that
prefer
worldly
things
before
him
?
Yea
,
suppose
one
to
have
an
equal
love
,
and
estimation
of
Christ
,
to
that
he
hath
of
worldly
things
(
though
indeed
the
Scales
here
are
never
even
,
never
at
an
aequipoise
,
but
the
one
or
the
other
will
weigh
down
;
yet
if
that
were
so
)
it
would
not
do
.
Christ
is
set
too
low
,
while
any
thing
in
the
World
is
equalized
to
him
,
and
suffered
to
stand
in
competition
with
him
.
Luk.
14.26
.
If
any
Man
come
to
me
,
and
hate
not
his
Father
,
and
Mother
,
and
Wife
,
and
Children
,
and
Brethren
,
and
Sisters
,
yea
and
his
own
Life
also
,
he
cannot
be
my
Disciple
.
[
Hate
not
]
comparatively
.
Loving
in
a
less
degree
is
sometimes
termed
hating
in
Scripture
.
As
Jacob
is
said
to
have
hated
Leah
,
loving
Rachel
much
more
,
Gen.
29.30
,
31
,
33.
But
it
would
not
have
agreed
with
Jacob's
Piety
,
to
have
hated
Leah
,
taking
the
word
strictly
.
And
to
hate
natural
Parents
is
unnatural
,
and
impious
;
and
to
hate
ones
self
is
against
Nature
,
and
impossible
.
That
we
must
there
understand
a
less
degree
of
loving
.
And
as
Christ
will
be
advanced
above
all
the
World
in
our
Affection
;
so
will
he
be
preferred
in
our
account
,
and
estimation
.
Indeed
how
can
we
love
him
above
all
,
if
we
do
not
prize
him
above
all
?
3.
If
Christ
be
precious
to
us
,
then
certainly
we
cannot
endure
to
see
,
or
hear
Christ
vilified
,
and
dishonoured
.
It
will
grieve
us
at
Heart
,
to
see
this
Pearl
trodden
under
Foot
.
We
could
be
more
content
to
be
vilified
for
him
,
than
to
see
him
contemned
.
How
would
it
move
us
,
to
hear
and
see
a
special
Friend
,
(
whom
we
most
highly
esteem
)
reproached
and
abused
?
As
Jonathan
was
grieved
for
David
,
because
his
Father
had
done
him
shame
,
1
Sam.
20.34
.
That
Christ
is
generally
so
lightly
esteemed
,
yea
,
so
much
dishonoured
in
the
World
,
and
that
many
of
ours
make
light
of
him
,
this
will
be
very
greivous
to
us
,
if
indeed
Christ
be
precious
to
us
.
And
as
Jonathan
took
David's
part
there
,
we
shall
be
ready
to
plead
for
Christ
.
We
would
not
have
him
despised
of
any
,
if
we
can
help
it
.
We
would
be
commending
him
to
others
,
and
especially
to
ours
.
4.
If
Christ
be
precious
in
our
account
,
we
shall
be
restless
,
and
unsatisfied
,
till
we
have
in
some
good
measure
cleared
up
our
Interest
,
and
propriety
in
him
.
As
the
Apostle
,
Phil.
3.8
.
I
count
all
things
but
loss
for
the
excellency
of
the
Knowledg
of
Christ
Jesus
my
Lord
.
One
that
sees
how
precious
Christ
is
,
cannot
but
earnestly
desire
to
know
further
,
that
he
is
his
Jesus
,
and
his
Lord
.
A
Believer
who
sees
his
All
bound
up
in
Christ
,
(
lose
Christ
,
and
lose
all
)
how
will
he
pray
,
search
,
use
diligence
to
have
his
Interest
in
Christ
evidenced
,
and
made
sure
?
As
if
a
Man's
title
to
House
and
Land
,
and
all
he
had
in
the
World
be
in
question
,
he
would
not
rest
,
till
he
had
got
his
title
cleared
.
(
2.
)
Saving
Faith
is
Sanctifying
.
Act.
26.18
.
Sanctified
by
Faith
.
Act.
15.9
.
Purifying
their
Hearts
by
Faith
.
No
Salvation
without
Sanctification
.
2
Thes.
2.13
.
God
hath
from
the
beginning
chosen
you
to
Salvation
,
through
Sanctification
of
the
Spirit
,
and
belief
of
the
Truth
.
Saving-Faith
,
and
Sanctification
are
linked
together
.
The
one
necessarily
inferreth
,
and
draweth
on
the
other
.
a
part
of
Sanctification
as
it
is
a
Grace
,
and
as
other
Graces
are
:
but
(
as
some
call
it
)
a
Mother-Grace
,
and
a
Root-Grace
,
from
whence
other
Graces
spring
,
it
is
introductive
of
Sanctification
,
and
of
other
habitual
Saving
Grace
.
As
upon
our
first
believing
in
Christ
,
and
accepting
of
him
,
we
are
thereby
interested
in
him
,
and
united
to
him
,
not
only
to
be
justified
by
his
merit
,
but
also
to
be
sanctified
by
his
Spirit
.
As
we
are
said
to
receive
the
promise
of
the
Spirit
through
Faith
:
Gal.
3.14
.
And
Eph.
1.13
.
In
whom
also
after
that
ye
believed
,
ye
were
sealed
with
the
Holy
Spirit
of
Promise
.
Indeed
it
is
by
the
special
influx
,
or
operation
of
the
Spirit
,
that
a
Man
puts
forth
the
Act
of
Faith
at
first
;
and
upon
this
,
the
Spirit
is
further
given
,
to
dwell
in
him
,
or
a
principle
of
Grace
,
renewing
,
sanctifying
habits
are
wrought
in
him
,
seated
in
his
Soul
,
still
disposing
and
inclining
unto
gracious
Acts
,
to
a
life
of
Holiness
and
Obedience
.
Christ
is
said
to
dwell
in
the
Heart
by
Faith
,
Eph.
3.17
.
He
dwelleth
in
us
by
his
Spirit
.
And
it
is
Faith
,
that
letteth
in
Christ
,
and
the
Holy
Spirit
into
the
Heart
,
to
dwell
there
.
Thus
Faith
ushereth
in
the
Spirit
of
Sanctification
.
And
so
,
if
any
Man
be
in
Christ
(
by
Faith
)
he
is
a
new
Creature
,
2
Cor.
5.17
.
Compare
Gal.
5.6
.
with
6.15
.
In
the
former
you
have
Faith
;
in
the
latter
a
new
Creature
.
Thou
art
not
a
true
Believer
,
if
thou
art
not
a
new
Creature
.
And
as
we
enter
into
a
state
of
Sanctification
by
Faith
;
So
by
Faith
we
make
progress
in
it
.
As
the
Life
,
which
the
Apostle
lived
,
after
he
came
in
to
Christ
,
was
by
the
Faith
of
the
Son
of
God
,
Gal.
2.20
.
He
was
still
drawing
vertue
from
Christ
,
and
receiving
of
his
fulness
,
even
Grace
for
Grace
.
As
Faith
hath
respect
to
the
several
parts
of
the
Word
,
not
only
Doctrines
and
Promises
,
but
Commands
,
and
Threatnings
too
.
So
it
hath
an
influence
on
all
other
Graces
,
and
hath
an
hand
in
all
acts
of
Obedience
,
that
a
Believer
performs
,
as
we
see
in
Heb.
11.
Therefore
if
you
would
know
,
whether
you
have
Saving-Faith
,
enquire
seriously
whether
you
are
Sanctified
by
Faith
.
And
to
give
you
some
help
here
.
1.
Where
Sanctifying
Faith
is
,
there
is
not
only
an
outward
,
but
an
inward
change
.
Sanctifying-Grace
is
properly
and
immediately
seated
in
the
Soul
,
(
as
its
Subject
)
and
the
Soul
is
really
changed
by
it
;
though
not
as
to
its
substance
,
yet
as
to
its
qualities
.
The
Heart
is
new-moulded
.
There
are
new
dispositions
,
inclinations
,
and
affections
in
the
Soul
.
It
acteth
from
a
new
Principle
,
and
aimeth
at
other
ends
.
The
Body
is
not
changed
by
Grace
,
either
in
substance
,
or
quality
,
immediately
:
but
being
under
the
government
of
a
Soul
,
that
is
sanctified
,
and
being
a
part
of
one
,
that
is
by
Grace
truly
resolved
for
God
,
and
his
Service
,
it
will
certainly
be
engaged
,
and
used
for
God
too
,
according
to
Rom.
6.19
.
Indeed
such
cannot
be
sanctified
,
who
are
not
so
much
as
outwardly
reformed
.
Such
as
were
known
to
be
common
Swearers
,
Sabbath-breakers
,
Drunkards
,
&c.
and
are
so
still
,
one
may
pronounce
them
,
Vnclean
,
Vnclean
,
1
Cor.
6.11
.
Such
were
some
of
you
:
but
ye
are
washed
,
but
ye
are
sanctified
.
To
be
sanctified
,
and
to
live
,
and
continue
in
gross
known
Sin
,
are
estates
directly
opposite
.
Yet
there
may
be
an
outward
reformation
without
true
Sanctification
.
Sanctification
connotates
a
change
of
Heart
,
and
Life
both
.
Not
a
bare
abstinence
from
the
outward
act
of
Sin
;
but
a
mortifying
of
it
,
and
a
dying
to
it
.
Not
a
leaving
it
in
practise
only
;
but
a
forsaking
it
in
affection
too
.
That
the
Heart
,
which
was
set
upon
its
Lusts
,
is
now
turned
,
and
set
against
them
:
it
now
loaths
what
it
was
formerly
in
love
with
.
Now
is
thy
heart
purified
.
Jer.
4.14
.
O
Jerusalem
,
wash
thine
Heart
from
wickedness
,
that
thou
mayst
be
saved
.
It
is
not
enough
to
have
hands
washed
;
but
our
Hearts
must
be
cleansed
,
if
we
would
be
saved
.
Psal.
24.3
,
4.
Who
shall
ascend
into
the
Hill
of
the
Lord
?
He
that
hath
clean
hands
,
and
a
pure
Heart
.
What
is
it
to
live
free
from
gross
Sins
,
to
be
no
Extortioner
,
Oppressor
,
Swearer
,
Drunkard
,
Adulterer
,
&c.
but
to
be
like
a
whited
Sepulchre
,
which
appears
beautiful
outward
,
but
within
is
full
of
all
uncleanness
?
as
the
Pharisees
that
outwardly
appeared
righteous
unto
Men
;
but
within
were
full
of
Hypocrisy
and
Iniquity
?
What
is
it
for
one
to
change
his
Life
and
Course
;
while
his
Heart
and
Mind
is
not
changed
?
Though
he
that
was
given
to
Stealing
,
should
steal
no
more
:
and
he
that
was
given
to
Lying
,
Cursing
,
Swearing
,
should
no
more
Lye
,
or
Curse
,
or
Swear
:
and
he
that
was
given
to
Tipling
and
Drinking
,
should
no
more
be
intemperate
;
this
will
not
prove
a
Man
Sanctified
.
You
may
be
civilized
,
and
yet
not
sanctified
.
For
a
Man
to
argue
thus
,
I
am
not
guilty
of
open
profaneness
,
therefore
I
am
a
Saints
;
is
no
better
arguing
,
than
to
reason
thus
,
I
have
not
the
Plague
,
or
Leprosy
;
therefore
I
am
a
Sound
Man
.
But
who
knoweth
not
,
that
a
Man
may
be
Sick
of
diverse
other
Diseases
,
who
is
free
from
these
?
And
may
not
one
die
of
a
Feaver
,
or
Consumption
,
though
he
have
not
the
Plague
?
2.
If
we
are
sanctified
by
Faith
,
there
is
not
only
a
negative
,
but
a
positive
change
wrought
in
us
.
One
that
is
Sanctified
,
hath
put
off
the
old
Man
,
and
put
on
the
new
.
He
may
say
,
by
the
Grace
of
God
I
am
not
what
I
was
sometimes
:
and
by
the
Grace
of
God
I
am
what
I
am
.
He
is
not
now
what
he
was
before
:
he
is
now
what
he
was
not
before
.
Once
he
was
Proud
,
Self-conceited
:
but
now
humble
,
self-abhorring
.
Once
very
vain
,
and
(
it
may
be
)
profane
:
but
now
strict
,
and
serious
.
Once
altogether
selfish
:
but
now
self-denying
.
Once
he
was
(
at
least
in
his
Heart
)
an
Enemy
to
the
Power
of
Godliness
,
and
perhaps
a
scoffer
at
Holiness
:
but
now
a
lover
,
and
follower
of
what
before
he
had
so
great
a
Prejudice
and
Antipathy
against
.
Once
he
was
very
backward
to
Religious
Duties
,
to
the
strict
observation
of
the
Sabbath
,
to
the
reading
of
the
Word
,
to
Family-Prayer
,
and
secret
Prayer
,
&c.
but
now
his
delight
is
in
Holy
Duties
,
and
he
could
not
live
without
them
.
Once
his
Heart
was
wholly
set
upon
Sin
,
and
the
World
:
but
now
in
a
good
measure
weaned
from
the
World
,
now
resolved
and
set
against
Sin
,
now
set
upon
God
,
and
Christ
,
set
upon
Holiness
,
and
Heaven
and
heavenly
things
.
3.
If
we
are
sanctified
by
Faith
,
then
there
is
a
thorow
change
wrought
in
us
.
As
the
Apostle
prayeth
,
1
Thes.
5.23
.
The
very
God
of
Peace
sanctify
you
wholly
—
your
whole
Spirit
,
and
Soul
,
and
Body
.
2
Cor.
5.17
.
If
any
Man
be
in
Christ
,
he
is
a
new
Creature
:
old
things
are
past
away
,
behold
,
all
things
are
become
new
.
[
Behold
]
q.
d.
this
is
a
thing
to
be
well
observed
.
Sanctifying
grace
makes
a
great
change
indeed
:
Mark
it
.
[
Behold
all
things
are
become
new
.
]
The
new
Creature
hath
a
new
Heart
,
a
new
Tongue
,
a
new
Life
.
The
new
Creature
walks
by
a
new
Rule
,
is
for
new
Designs
,
new
Employment
,
new
Company
,
new
Delights
.
Sanctification
is
a
renewing
of
the
whole
Man
.
As
in
our
natural
state
,
corruption
overspreads
the
whole
Man
(
for
which
reason
it
may
be
called
the
old
Man
;
)
So
if
we
are
sanctified
,
Grace
makes
a
change
on
the
whole
Man
(
for
which
cause
it
may
be
called
the
new
Man
;
)
though
it
makes
not
a
perfect
change
here
in
this
Life
.
The
new
Creature
is
renewed
in
every
part
,
though
he
be
renewed
but
in
part
,
while
here
.
He
has
a
perfection
of
Parts
,
though
not
of
Degrees
.
As
a
Child
hath
all
the
Parts
of
a
Man
,
though
not
a●
Mans
Proportion
.
As
when
Day
breaketh
,
the
whole
Air
is
immediately
enlightned
,
though
not
in
that
degree
,
as
when
the
Sun
is
up
,
and
shineth
in
its
Strength
.
As
Fire
quickly
enters
all
the
Pores
of
the
Iron
,
put
into
it
;
though
it
is
not
presently
red
hot
.
Sanctifying
Grace
worketh
upon
the
Judgment
,
Will
,
Affections
,
upon
the
whole
Soul
,
all
its
Powers
and
Faculties
.
And
hence
ariseth
a
main
difference
betwixt
the
Conflicts
of
the
Regenerate
,
and
those
Contests
which
are
in
the
Unregenerate
.
There
is
oft
a
great
Contest
in
an
Unregenerate
Man
betwixt
his
Conscience
convinced
,
and
awakened
,
and
his
corrupt
Will
,
and
vile
Affections
.
Conscience
calleth
him
one
way
;
while
his
Will
,
and
Affections
draw
him
a
contrary
way
.
But
in
the
Regenerate
there
is
warring
in
the
same
Faculties
.
As
all
the
Faculties
are
renewed
,
though
but
imperfectly
:
Hence
as
the
Twins
(
Jacob
and
Esau
)
strove
in
Rebeckah's
Womb
;
so
there
is
Flesh
and
Spirit
,
the
remainders
of
Corruption
,
and
a
Principle
of
Grace
striving
in
every
Faculty
.
Not
only
an
enlightned
Conscience
against
Sin
,
but
the
habitual
bent
of
the
Will
and
Affections
against
it
too
.
The
renewed
part
of
the
Will
and
Affections
,
or
to
speak
more
properly
,
that
new
gracious
quality
in
the
Will
and
Affections
,
against
the
Unregenerate
part
,
or
what
remains
of
the
old
Man
in
them
.
And
though
that
better
Principle
is
sometimes
born
down
,
through
the
impetuousness
of
Temptation
,
&c.
yet
hence
it
is
,
that
a
Regenerate
Man
sinneth
not
with
full
Will
and
Consent
,
as
he
did
,
before
he
was
Regenerate
.
Again
,
Sanctifying
Grace
maketh
a
thorow
change
,
turning
the
Soul
from
all
Sin
,
to
hate
every
false
way
.
So
that
no
Iniquity
is
regarded
in
the
Heart
.
One
that
is
Sanctified
,
is
for
cleansing
himself
from
all
filthiness
,
both
of
Flesh
and
Spirit
.
Again
,
It
makes
a
thorow
change
,
inclining
the
Soul
to
Obedience
unto
the
Will
of
God
in
all
things
;
To
have
a
respect
to
all
God's
Commands
.
An
holy
Rule
,
and
an
holy
Heart
do
well
agree
.
As
the
Apostle
saith
,
Rom.
7.22
.
I
delight
in
the
Law
of
God
,
after
the
inner
Man
.
4.
If
we
are
Sanctified
by
Faith
,
we
are
for
making
progress
in
Holiness
,
till
we
come
to
Perfection
.
As
we
may
see
natural
things
growing
up
to
Perfection
in
their
kind
,
the
Seed
growing
up
to
a
flourishing
Plant
,
the
Set
growing
to
a
Tree
,
the
Child
growing
till
he
becomes
a
Man
:
So
Sanctifying
Grace
is
of
a
growing
nature
.
And
though
all
that
are
Sanctified
,
are
not
of
the
same
pitch
and
stature
in
Grace
,
yet
all
are
endeavouring
and
breathing
after
Perfection
.
The
least
Saint
would
be
perfectly
Holy
,
and
the
highest
Saint
cannot
but
see
great
imperfection
in
himself
,
and
so
is
grieved
,
that
he
is
no
more
Holy
.
Such
never
think
they
have
Grace
enough
,
while
they
may
have
more
.
But
as
for
such
as
cry
up
a
mean
in
Religion
,
and
conceit
they
need
be
no
better
than
they
are
,
and
desire
to
be
no
better
,
they
that
like
to
stand
at
a
stay
,
are
not
right
.
Certainly
there
is
no
good
Man
,
but
desires
to
be
better
than
he
is
.
3.
worketh
by
Love
.
Gal.
5.6
.
It
worketh
,
it
begets
Love
,
and
it
works
by
Love
.
Indeed
Faith
,
and
Love
are
two
most
active
Principles
that
will
set
the
Soul
on
work
.
How
doth
Faith
beget
Love
?
Why
thus
:
As
it
perswades
the
Soul
of
the
love
of
God
to
us
miserable
lost
sinners
,
in
giving
his
Son
,
his
only
begotten
Son
;
and
the
love
of
Christ
,
in
giving
himself
for
us
,
for
our
Redemption
.
As
it
perswades
the
Soul
of
the
rich
and
free
Grace
of
God
,
in
offering
his
Son
;
and
of
Jesus
Christ
,
in
offering
himself
to
us
,
together
with
the
greatest
benefits
we
can
think
of
,
or
desire
,
to
make
us
for
ever
happy
.
That
such
things
should
be
done
for
,
and
offered
unto
such
undeserving
,
and
illdeserving
Creatures
,
that
Christ
,
the
Beloved
,
and
only
begotten
Son
of
God
,
should
die
for
us
Sinners
,
for
Enemies
,
to
reconcile
us
to
God
;
and
not
only
offer
us
a
Pardon
,
written
in
his
Blood
;
but
a
Kingdom
,
an
heavenly
Inheritance
,
purchased
by
his
Blood
,
how
admirably
taking
are
such
expressions
of
Divine
Grace
and
Love
!
Shall
not
such
love
constrain
us
?
1
Joh.
4.10
.
Herein
is
love
,
not
that
we
loved
God
:
but
that
he
loved
us
,
and
sent
his
Son
to
be
the
propitiation
for
our
Sins
.
And
ver.
16.
with
ver.
19.
We
have
known
and
believed
the
love
that
God
hath
to
us
.
We
love
him
,
because
he
first
loved
us
.
Suppose
a
condemned
Traitor
,
that
could
have
expected
nothing
but
the
stroke
of
Justice
,
and
a
shameful
Death
,
should
yet
have
a
Pardon
offered
him
,
under
his
Princes
Hand
and
Seal
,
with
a
Promise
of
the
greatest
Dignity
and
Promotion
in
the
Court
and
Kingdom
,
that
a
Subject
was
capable
of
;
if
he
would
heartily
acknowledg
his
offence
,
and
faithfully
promise
Loyalty
for
the
future
:
how
would
his
Heart
melt
,
as
overcome
of
such
kindness
,
and
Clemency
!
But
we
may
well
say
here
,
Is
this
the
manner
of
Man
,
O
Lord
God
?
Is
there
any
parallel
to
be
found
,
or
thought
of
,
to
the
love
of
God
,
and
Jesus
Christ
,
towards
poor
lost
Sinners
?
When
David
had
spared
Saul's
Life
,
(
1
Sam.
26.
)
how
it
wrought
upon
him
?
Is
this
thy
Voice
,
my
Son
David
?
I
will
no
more
do
thee
harm
,
because
my
Soul
was
precious
in
thine
Eyes
this
day
.
But
Faith
will
give
us
to
see
,
that
our
Souls
were
much
more
precious
in
the
sight
of
Christ
,
who
gave
himself
a
ransome
for
them
.
Again
,
As
Faith
shews
the
Soul
the
wonderful
,
and
matchless
love
of
God
and
Christ
to
Sinners
;
so
likewise
it
presents
God
in
Christ
to
the
Soul
,
as
the
most
desirable
Object
in
all
the
World
,
and
the
most
worthy
of
Mans
Love
.
By
Faith
Moses
indured
,
as
seeing
him
who
is
invisible
:
and
by
Faith
Souls
fall
in
love
.
1
Pet.
1.8
.
A
sight
of
God
and
Christ
by
Faith
,
will
work
love
to
him
.
Faith
discovers
the
greatest
amiableness
to
be
in
him
.
And
thus
indeed
there
is
some
degree
of
love
in
the
very
first
act
of
Faith
,
as
saving
.
It
is
impossible
to
conceive
,
that
a
Man
should
accept
of
Christ
without
a
desire
of
him
,
without
affecting
and
embracing
him
,
as
a
most
sutable
Good
.
Though
the
Act
of
Assent
be
before
the
Love
of
Desire
;
yet
this
Love
ever
goes
along
with
the
Act
of
Consent
and
Acceptance
.
As
one
sayes
,
We
do
not
accept
,
marry
Christ
first
,
and
only
love
after
:
but
lovingly
accept
him
.
When
we
give
up
our selves
to
God
,
and
Jesus
Christ
to
be
saved
by
him
in
his
appointed
way
,
surely
we
have
a
liking
of
him
,
to
whom
we
give
up
,
and
make
over
our selves
.
We
must
needs
prefer
him
in
our
Judgment
,
and
Will
,
in
our
desire
,
and
choice
before
all
other
.
Therefore
our
Faith
is
not
Saving
,
if
it
worketh
not
love
;
yea
,
if
it
doth
not
cause
us
to
love
God
,
and
Jesus
Christ
above
all
;
so
that
we
could
forsake
all
for
God
,
and
Christ
.
And
the
predominant
love
of
God
and
Holiness
(
as
Mr.
very
Heart
of
the
new
Creature
.
And
as
Christ
(
as
Mediator
)
is
the
summary
means
and
way
to
the
Father
,
to
bring
Man
home
to
his
Creator
;
So
Faith
in
Christ
is
a
mediating
Grace
,
to
work
in
us
the
love
of
God
.
And
then
Faith
worketh
by
Love
.
Indeed
when
this
Love
is
kindled
in
the
Heart
,
(
it
is
a
most
powerful
,
a
leading
,
and
commanding
Affection
)
it
will
work
upon
all
the
Affections
.
Then
there
will
be
grief
,
and
sorrow
for
having
offended
God
,
there
will
be
fear
of
displeasing
him
,
an
hatred
of
what
is
offensive
to
him
,
a
desire
to
please
,
and
enjoy
him
,
delight
in
his
Service
,
and
in
ways
of
communion
with
him
.
So
Love
will
put
a
Man
upon
Action
.
This
would
make
us
active
for
God
,
to
promote
his
Honour
,
and
Interest
.
And
his
Commands
would
not
be
grievous
to
us
.
Yea
,
this
would
make
us
ready
not
only
to
do
,
but
also
to
suffer
for
him
.
This
would
help
us
to
hold
out
in
a
way
of
Obedience
,
and
patient
Suffering
.
If
we
love
the
Lord
,
we
shall
cleave
to
him
with
full
purpose
of
Heart
.
But
of
the
Grace
of
Love
see
more
afterwards
.
4.
True
Faith
overcometh
the
World
.
1
Joh.
5.4
,
5.
This
is
the
Victory
that
overcometh
the
World
,
even
our
Faith
.
Who
is
he
that
overcōmeth
the
World
,
but
he
that
believeth
?
Faith
is
a
victorious
Grace
,
and
every
true
Believer
is
a
Conqueror
.
He
is
a
greater
Conqueror
then
Alexander
the
Great
.
He
obtaineth
a
better
Victory
,
a
more
gainful
,
and
glorious
Conquest
of
the
World
.
It
is
true
,
that
Believers
do
not
here
obtain
a
full
,
and
absolute
Conquest
of
the
World
.
And
where
Faith
is
but
low
and
weak
,
this
Victory
is
less
discernable
.
But
as
the
more
a
Christian
is
raised
above
the
World
,
the
more
doth
the
Truth
,
and
soundness
of
his
Faith
appear
;
so
while
a
Man
is
at
the
Worlds
command
,
and
plainly
captiv'd
by
it
,
he
may
know
,
that
his
Faith
is
not
sound
,
and
saving
.
That
Faith
will
never
bring
a
Man
to
Heaven
,
that
cannot
raise
him
any
degree
above
the
[
*
](A31037-e31940-b)
*
Nee
sane
mirum
videri
potest
si
nequaquam
vincit
,
quae
nec
vivit
quidem
,
Bern.
World
.
1.
True
Faith
will
overcome
a
smilling
,
flattering
,
enticing
World
.
The
World
indeed
,
as
it
is
God's
Creature
,
is
to
be
loved
,
and
used
for
him
:
But
as
Man's
Corruption
hath
made
an
Idol
of
the
World
;
as
it
is
that
wherein
Men
commonly
place
their
Happiness
,
as
it
is
set
in
Competition
with
God
and
Christ
,
or
set
in
Opposition
;
thus
it
is
to
be
despised
,
renounced
and
crucified
.
Thus
the
World
is
an
Enemy
indeed
;
an
Enemy
that
we
did
vow
and
covenant
against
in
our
Baptism
,
when
we
were
solemnly
listed
into
Christ's
service
.
It
is
a
deadly
Enemy
;
if
we
do
not
overcome
it
,
it
most
certainly
overcometh
us
;
and
a
we
shall
fall
and
perish
by
,
and
with
the
World
.
The
Apostle
hath
told
us
plainly
,
That
their
End
is
Destruction
,
whose
God
is
their
Belly
,
and
who
mind
earthly
things
,
Phil.
3.9
.
And
such
as
are
Lovers
of
Pleasures
,
more
than
Lovers
of
God
,
have
no
more
than
an
empty
Form
of
Godliness
,
denying
the
Power
thereof
,
2
Tim.
3.4
,
5.
When
Man
fell
from
God
,
he
fell
to
the
Creature
,
he
fell
down
to
the
World
;
and
he
cannot
return
to
God
,
without
being
loosened
from
the
Creature
,
and
raised
above
the
World
.
While
a
Man
rests
in
the
World
,
he
stayeth
at
a
broken
Cistern
,
he
neglects
and
forsakes
God
,
the
Fountain
of
living
Waters
.
And
how
can
ye
believe
which
receive
Honour
one
of
another
,
and
seek
not
the
Honour
that
cometh
from
God
only
?
Joh.
5.44
.
So
such
cannot
be
sound
Believers
,
that
are
more
for
the
World's
favour
,
than
for
the
favour
of
God
.
Such
cannot
be
sound
Believers
,
that
are
more
for
carnal
Pleasures
,
than
for
spiritual
,
than
for
those
everlasting
Pleasures
at
God's
right-Hand
;
or
are
more
for
worldly
Riches
,
than
for
Treasure
in
Heaven
.
True
Faith
would
lay
the
World
,
and
worldly
Things
,
low
in
our
esteem
,
low
in
our
thoughts
.
Faith
judgeth
of
them
by
the
Word
;
it
weighteth
them
in
the
Ballance
of
the
Sanctuary
;
it
compares
earthly
and
spiritual
things
,
worldly
and
heavenly
things
,
things
temporal
and
things
eternal
together
.
Thus
the
World
appears
a
vain
,
empty
,
worthless
,
base
and
contemptible
thing
indeed
to
a
Believer
,
not
fit
for
him
to
set
his
heart
upon
,
but
to
get
under
his
feet
.
[
*
](A31037-e32150-b)
*
Non
incurvet
terrenum
opus
,
quem
s●des
coelestium
erigi●
.
Bern.
And
when
worldly
things
come
to
stand
in
competition
with
God
,
and
Christ
,
and
Heaven
,
a
Believer
cannot
but
account
them
Loss
and
Dung.
An
Unbeliever
for
want
of
Faith
makes
light
of
Christ
,
and
his
Benefits
;
makes
light
of
a
Crown
of
Glory
,
of
Heavens
Happiness
,
revealed
and
offered
in
the
Gospel
.
He
looks
on
them
but
as
pleasant
Fancies
.
and
golden
Dreams
;
but
things
of
Sense
,
even
momentary
Pleasures
,
and
perishing
Riches
,
are
more
taking
with
him
:
These
he
looks
upon
as
real
,
the
other
he
accounts
but
imaginary
or
uncertain
.
But
a
true
Believer
(
on
the
contrary
)
has
a
sight
of
those
things
within
the
Vail
,
by
Fai●h
.
Faith
is
the
Evidence
of
things
not
seen
.
Thus
he
hath
found
the
hidden
Treasure
,
he
has
found
the
Pearl
of
great
price
,
he
has
made
a
discovery
of
the
good
Land
,
that
flows
with
Milk
and
Hony
.
Faith
is
that
Spy
,
that
gives
him
certain
intelligence
of
the
heavenly
Canaan
.
He
is
put
out
of
doubt
of
the
infinite
Treasures
that
are
in
Christ
,
of
that
fulness
of
Joy
,
and
the
everlasting
Pleasures
that
are
in
God's
Presence
in
Heaven
.
Though
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
have
entred
into
the
Heart
of
Man
,
the
things
which
God
hath
prepared
for
them
that
love
him
;
yet
God
hath
revealed
them
to
such
by
his
Spirit
,
1
Cor.
2.9
,
10.
The
Spirit
working
Faith
,
gives
the
Soul
a
view
of
them
.
And
hence
it
is
,
that
worldly
things
appear
to
be
but
empty
Bubbles
,
and
meer
Trifles
,
compared
with
spiritual
things
,
with
things
above
.
Thus
the
World's
Markets
are
marred
with
a
Believer
.
He
can
no
more
value
earthly
things
at
the
rate
that
Worldlings
do
.
He
is
clearly
convinced
,
that
he
should
be
an
infinite
Loser
,
if
he
should
throw
away
his
Soul
,
and
forgo
all
Interest
in
God
,
and
Christ
,
and
Heaven
,
for
such
poor
Commodities
as
these
are
.
He
knows
where
to
bestow
his
best
and
most
serious
Thoughts
,
his
Heart
and
Affections
better
than
on
the
World
.
He
sees
worldly
things
to
be
valuable
,
only
so
far
as
they
may
help
him
forward
in
God's
service
,
and
in
Heavens
way
;
but
when
they
would
be
a
hindrance
,
and
pull-back
,
would
be
tempting
him
from
Christ
,
would
take
him
off
from
his
Duty
,
from
his
main
work
and
business
of
serving
and
glorifying
of
God
,
and
working
out
his
own
Salvation
;
he
looks
upon
them
not
only
as
vain
Shadows
,
but
as
deadly
Snares
.
Well
Sirs
,
Apply
these
things
to
your
Hearts
.
While
the
World
,
either
worldly
Pleasures
,
or
Profits
,
&c.
bear
greatest
sway
;
while
our
Hearts
and
Affections
are
captivated
by
them
,
and
our
Lives
ruled
and
governed
by
them
,
we
do
but
vainly
pretend
to
Faith
.
The
World
loseth
its
commanding
Power
,
the
World
is
in
some
measure
conquered
,
and
subdued
,
it
is
brought
low
,
where
Faith
cometh
.
You
have
heard
before
,
that
a
true
Believer
accounts
Christ
precious
;
and
here
you
see
that
he
contemns
the
World
.
Indeed
it
cannot
be
otherwise
;
but
look
how
much
Christ
is
raised
in
a
Man's
esteem
,
so
much
the
World
and
worldly
things
go
down
.
2.
True
Faith
overcomes
a
threatning
,
frowning
,
raging
,
storming
World
.
A
sound
Believer
will
not
forsake
Christ
,
his
Truth
and
Ways
for
any
thing
the
World
can
do
,
or
threaten
,
Rev.
2.7
,
8.
He
that
overcometh
shall
inherit
all
things
;
and
I
will
be
his
God
,
and
he
shall
be
my
Son
.
But
the
Fearful
and
Vnbelieving
—
shall
have
their
part
in
the
Lake
,
which
burneth
with
Fire
and
Brimstone
;
which
is
the
second
Death
.
Observe
here
,
the
fearful
and
unbelieving
are
opposed
to
him
that
overcometh
.
And
the
fearful
and
unbelieving
are
coupled
together
;
predominant
carnal
Fear
and
true
Faith
are
inconsistent
.
Such
as
are
offended
when
Tribulation
and
Persecution
arise
,
such
as
in
time
of
Temptation
fall
away
,
were
never
sound
Believers
.
It
is
true
,
Sometimes
in
an
hour
of
Temptation
,
a
Believer
is
sore
shaken
;
but
though
he
fall
,
he
shall
arise
,
and
recover
himself
;
as
Peter
did
,
and
Cranmer
,
and
others
.
He
may
fall
,
but
does
not
fall
away
.
Again
,
it
is
true
he
may
have
many
fears
,
that
he
shall
not
be
able
to
hold
out
in
the
time
of
Trial
;
but
he
is
safer
for
those
Fears
that
cause
a
godly
jealousy
over
himself
,
that
quicken
unto
Prayer
,
that
keep
him
on
his
Watch.
Self-suspicion
is
a
means
to
preserve
and
secure
the
Soul
,
which
Self-confidence
would
betray
and
overthrow
.
But
tormenting
Fears
(
I
grant
)
would
shew
Faith
to
be
but
weak
;
yet
notwithstanding
a
true
Believer
may
have
such
Fears
,
they
are
not
predominant
;
still
he
is
kept
by
the
Power
of
God
,
and
kept
through
Faith
.
As
by
Faith
Moses
refused
the
Honour
of
being
called
the
Son
of
Pharaoh's
Daughter
,
and
refused
the
Pleasures
of
Sin
,
with
the
greatest
Treasures
in
Aegypt
,
as
he
thus
overcame
a
flattering
World
;
so
likewise
by
Faith
he
chose
to
suffer
Affliction
with
the
People
of
God
,
and
chose
Reproaches
for
Christ
,
and
forsook
Aegypt
,
not
fearing
the
wrath
of
the
King
.
Thus
he
also
overcame
a
frowning
and
a
raging
World
by
Faith
.
And
all
true
Believers
have
the
same
Spirit
of
Faith
,
though
not
in
that
heroical
degree
.
And
Faith
will
teach
a
Man
to
account
upon
Sufferings
.
All
that
will
live
godly
in
Christ
Jesus
shall
suffer
,
must
look
to
suffer
in
and
from
the
World
,
2
Tim.
3.12
.
A
Man
cannot
follow
Christ
therefore
,
except
he
deny
himself
,
and
take
up
his
Cross
.
Again
,
Faith
concludes
,
that
Sin
is
far
worse
than
Suffering
.
That
it
is
the
greatest
Folly
in
the
World
,
to
run
upon
Divine
Displeasure
,
to
avoid
Man's
Displeasure
.
That
the
World
cannot
afflict
any
Torments
on
the
faithful
,
like
those
which
God
hath
threatned
,
and
will
most
certainly
inflict
on
the
faithless
Apostates
.
Fire
and
Faggot
is
a
light
matter
to
that
Fire
and
Brimstone
,
which
God
hath
prepared
to
be
the
portion
of
the
fearful
and
unbelieving
.
And
further
;
Faith
concludes
,
that
all
the
Sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
Glory
that
is
to
be
revealed
.
That
our
light
Afflictions
which
are
but
for
a
moment
,
shall
work
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
Thus
true
Faith
will
help
us
to
overcome
the
World
.
If
we
have
this
Faith
,
then
we
are
not
of
them
who
draw
back
unto
Perdition
;
but
of
them
that
believe
(
and
persevere
)
to
the
saving
of
the
Soul
.
ACT.
11.18
.
—
Then
hath
God
also
to
the
Gentiles
granted
Repentance
unto
Life
.
REpentance
is
not
a
more
common
than
necessary
Subject
.
It
is
part
of
the
Foundation
of
Christianity
,
Heb.
6.1
.
And
without
true
Repentance
,
Mens
hopes
of
Salvation
are
built
on
the
Sand.
I
do
not
say
,
that
any
Man
is
saved
for
his
Repentance
;
yet
(
speaking
of
the
Adult
)
we
must
say
,
that
none
are
,
or
can
be
saved
without
it
.
Except
ye
repent
,
ye
shall
perish
,
Luk.
13.3
,
5.
Repent
,
and
be
Converted
,
that
your
Sins
may
be
blotted
out
,
Act.
3.19
.
without
Repentance
no
Pardon
,
no
Remission
,
and
consequently
no
Salvation
.
But
what
is
this
Repentance
unto
Life
?
And
how
may
it
be
known
?
In
the
late
Confession
of
Faith
(
chap.
15.
)
a
good
and
full
account
is
given
of
it
,
viz.
By
it
a
Sinner
,
out
of
the
sight
and
sense
not
only
of
the
danger
,
but
also
of
the
filthiness
and
odiousness
of
his
Sins
,
as
contrary
to
the
Holy
Nature
,
and
Righteous
Law
of
God
,
and
upon
the
apprehension
of
his
Mercy
in
Christ
to
such
as
are
penitent
,
so
grieves
for
,
and
hates
his
Sins
,
as
to
turn
from
them
all
unto
God
,
purposing
and
endeavouring
to
walk
with
him
in
all
the
wayes
of
his
Commandments
.
The
Subject
of
Repentance
is
a
Sinner
,
Mat.
9.13
.
I
am
not
come
to
call
the
Righteous
but
Sinners
,
to
Repentance
.
In
Paradise
,
while
Man
retained
his
Innocency
(
which
indeed
was
but
a
while
)
he
had
no
need
of
Repentance
.
In
Heaven
the
Saints
are
made
Perfect
in
Holiness
,
and
so
have
no
more
occasion
for
Repentance
.
The
Subject
of
Repentance
is
a
Sinner
.
Yea
,
a
Sinner
of
some
hopes
.
In
Hell
(
a
place
full
of
Sin
,
as
ever
it
can
hold
)
there
is
no
hope
of
obtaining
Pardon
,
or
finding
Mercy
,
and
so
no
place
for
Repentance
.
Hell
,
that
is
full
of
Despair
,
has
no
place
for
Repentance
.
Only
upon
Earth
,
as
there
is
no
Man
that
liveth
and
sinneth
not
;
and
as
God
hath
graciously
promised
pardon
to
all
that
truely
Repent
,
here
is
both
an
engagement
upon
Sinners
,
and
encouragement
for
Sinners
to
Repent
.
Some
go
further
,
and
make
the
Subject
of
Repentance
a
believing
Sinner
.
Supposing
that
Faith
(
in
order
of
Nature
)
goes
before
Repentance
.
As
I
conceive
,
the
principle
or
habit
of
Faith
,
and
of
Repentance
,
and
other
,
Graces
are
infused
together
.
But
by
the
special
help
,
and
operation
of
God's
Spirit
,
the
Soul
is
first
inabled
to
put
forth
a
gracious
act
,
in
consenting
to
the
terms
of
Gods
Covenant
,
actually
closing
with
,
and
accepting
of
Christ
,
as
he
is
there
offered
;
upon
which
the
Spirit
of
Grace
is
given
,
to
dwell
in
the
Heart
,
gracious
habits
are
implanted
in
the
Soul
,
as
a
new
nature
inclining
it
to
such
acts
,
(
Which
I
could
wish
added
to
what
I
have
written
in
a
former
Treatise
,
scil.
of
the
Covenants
.
p.
224
,
225.
)
Now
though
the
general
assenting
Act
of
Faith
must
necessarily
be
supposed
to
go
before
Repentance
,
as
it
is
in
the
Will
,
perfect
Saviour
,
without
a
sense
and
feeling
of
the
burthen
of
his
Sins
,
and
being
humbled
under
it
;
nor
can
he
accept
of
Christ
as
Lord
and
King
,
without
a
resolution
,
and
hearty
purpose
of
turning
from
all
Sin
unto
the
Lord
.
That
in
the
very
first
act
of
Faith
,
as
saving
,
there
is
Repentance
also
included
.
Repentance
may
be
thus
distinguished
;
1.
It
is
either
initial
,
or
continued
.
Initial
Repentance
at
a
Man's
first
Confession
:
Continued
,
that
which
follows
through
the
course
of
ones
Life
afterwards
.
2.
There
is
an
habitual
and
virtual
Repentance
,
a
Disposition
or
Inclination
to
mourn
for
,
and
turn
from
all
our
Sins
,
as
we
come
to
have
our
Sins
discovered
to
us
.
And
actual
formal
Repentance
,
actually
grieving
at
,
loathing
,
resolving
and
striving
against
the
Sins
we
have
found
out
,
and
are
convinced
of
.
3.
There
is
an
ordinary
Repentance
,
daily
practised
for
daily
ordinary
failings
;
and
a
special
extraordinary
Repentance
,
exercised
upon
some
foul
Fall
,
sad
Declining
,
or
Backsliding
,
as
in
David's
,
and
in
Peter's
case
.
Renewed
Repentance
,
as
some
call
it
,
in
regard
of
some
sad
Interruption
before
.
Yet
these
Distinctions
do
not
imply
various
kinds
of
Repentance
,
but
only
different
degrees
.
There
are
two
main
essential
constitutive
Parts
of
true
Repentance
,
viz.
Humiliation
,
and
Reformation
;
or
Contrition
and
Conversion
:
A
mourning
for
Sin
after
a
godly
sort
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
a
turning
from
Sin
unto
God
.
Now
first
;
Of
godly
Sorrow
for
Sin
.
The
Hebrew
Word
,
nacham
,
and
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
the
Latine
,
[
*
](A31037-e33790-b)
*
Poenitet
me
quod
poena
tener
me
.
Poenitet
est
idem
quod
●edet
,
vel
piget
.
Poenitet
;
all
shew
Repentance
to
have
Grief
,
and
Sorrow
in
it
.
A
Man
that
grieves
not
for
what
he
hath
done
amiss
,
repents
not
.
Yea
,
there
is
no
right
forsaking
of
Sin
,
without
an
hearty
Sorrow
for
it
.
There
is
a
Rending
of
the
Heart
for
Sin
,
before
it
is
rent
from
Sin
.
Quest.
But
how
shall
a
Man
know
,
whether
his
Sorrow
for
Sin
be
right
?
(
1.
)
Right
Sorrow
for
Sin
is
upon
right
Grounds
.
As
the
Lord
says
,
Hos.
7.14
.
They
have
not
cried
unto
me
—
when
they
howled
upon
their
Beds
.
And
Zech.
7.5
.
Did
ye
at
all
fast
unto
me
,
even
unto
me
?
So
there
are
many
that
cry
out
of
their
Sins
,
are
troubled
about
their
Sins
,
that
yet
do
not
sorrow
after
a
godly
sort
,
but
have
respect
only
to
themselves
.
Many
are
troubled
for
Sin
,
not
as
contrary
to
God
,
but
only
as
mischievous
or
injurious
to
themselves
;
not
as
it
dishonoureth
God
,
but
as
it
brings
shame
,
and
disgrace
upon
themselves
;
not
as
it
displeaseth
God
,
but
as
it
subjecteth
them
to
his
Wrath
and
Curse
;
not
as
God
is
offended
by
it
,
but
as
they
are
like
to
suffer
for
it
.
Many
only
respect
the
Shame
or
Punishment
felt
or
feared
.
Now
that
Humiliation
which
comes
only
from
Pride
,
cannot
be
sound
Humiliation
.
And
that
Sorrow
which
is
meerly
from
self-respect
,
cannot
be
godly
Sorrow
.
Hard-hearted
Pharaoh
would
sometimes
confess
his
Sin
under
the
sence
of
an
heavy
Plague
;
so
wicked
Ahab
could
humble
himself
under
the
fear
of
Judgment
threatned
,
while
far
enough
from
true
Repentance
.
And
as
there
is
a
Principle
of
self-love
planted
in
all
Men
,
the
wickedst
Man
on
Earth
would
not
be
miserable
for
ever
,
is
not
willing
to
be
damned
.
And
so
when
a
Sinners
Conscience
is
awakened
,
that
he
sees
himself
obnoxious
to
God's
everlasting
Wrath
,
and
to
the
torments
of
Hell
for
ever
;
no
wonder
if
he
be
full
of
horror
.
Nature
only
(
without
the
least
dram
of
Grace
)
would
teach
one
under
such
terrors
,
to
cry
out
(
with
Judas
)
Oh!
I
have
sinned
!
Thus
a
Sinner
under
Convictions
may
have
stronger
passionate
Workings
of
Grief
,
than
gracious
Souls
have
ordinarily
.
The
Passion
of
Grief
may
be
very
much
stirred
,
when
yet
there
is
no
godly
Sorrow
.
Though
I
grant
,
it
is
lawful
to
be
troubled
for
Sin
,
as
it
is
against
our selves
.
But
if
we
are
troubled
for
Sin
only
as
against
our selves
,
not
as
against
God
:
such
Trouble
is
privatively
sinful
.
Godly
Sorrow
is
not
only
form
Self-love
,
but
from
the
Love
of
God
and
Christ
and
Holiness
.
Now
,
do
we
grieve
for
Sin
,
not
only
out
of
a
Sight
and
Sence
of
the
Danger
,
but
also
of
the
Filthiness
and
Odiousness
of
it
,
as
contrary
to
the
holy
Nature
and
righteous
Law
of
God
?
Do
we
indeed
grieve
for
Sin
as
Sin
?
More
particularly
,
1.
Do
we
mourn
for
Sin
,
as
a
Breach
of
God's
holy
Law
?
As
it
is
a
thing
forbidden
,
and
not
only
as
it
has
set
us
under
the
threatnings
of
the
Law
.
Do
we
heartily
approve
of
the
Law
of
God
,
as
holy
,
just
and
good
?
Do
we
delight
in
the
Law
of
God
in
the
inner
Man
?
Is
it
our
earnest
Desire
,
that
our
Hearts
and
Lives
were
in
all
things
conformed
to
it
?
and
our
great
grief
to
find
the
contrary
?
Many
that
sometimes
have
storms
raised
in
their
Consciences
,
but
instead
of
being
offended
and
displeased
with
themselves
,
and
their
Sins
,
they
are
offended
at
the
Word
that
discovers
and
condemns
their
Sins
:
and
(
as
Ahab
hated
Micaiah
)
they
cannot
endure
faithful
Ministers
that
tell
them
plainly
of
their
Sins
.
If
it
be
thus
with
thee
,
and
if
thy
Heart
riseth
against
and
repines
at
the
strictness
and
purity
of
God's
Laws
,
if
they
are
grievous
to
thee
(
as
crossing
thy
beloved
Lusts
)
grievous
as
the
Light
to
a
Thief
,
or
as
Chains
are
to
a
Malefactor
.
Though
thou
mayest
be
full
of
Trouble
and
Perplexity
,
yet
certainly
it
is
quited
different
from
true
Repentance
,
and
godly
Sorrow
.
2.
Do
we
mourn
for
Sin
as
a
Dishonour
to
God
?
Herein
lieth
the
greatest
Evil
of
Sin
,
that
it
is
against
God
.
It
is
a
practical
Denial
,
Contempt
,
Affronting
or
Abusing
of
God
,
and
of
all
God's
Attributes
;
a
Denial
or
Contempt
of
his
Sovereignty
and
Authority
,
of
his
Holiness
and
Justice
,
of
his
Wisdom
,
Truth
,
Power
and
Greatness
,
of
his
Omnipresence
,
Omniscience
,
of
his
Dominion
and
Propriety
in
his
Creatures
,
an
abuse
of
his
Goodness
.
It
is
a
denying
him
that
Honour
,
Service
and
Subjection
,
which
is
due
from
us
as
we
are
his
Creatures
.
Indeed
it
cannot
be
expressed
what
a
wrong
and
dishonour
to
God
Sin
is
.
And
this
a
gracious
Soul
takes
notice
of
in
his
sad
Reflections
upon
his
Sins
:
As
David
,
2
Sam.
12.13
.
I
have
sinned
against
the
Lord
.
Psal.
51.4
.
Against
thee
,
thee
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
.
Though
he
had
sinned
against
others
too
,
had
sinned
against
Bathsheba
,
depriving
her
of
her
Chastity
,
had
sinned
against
Vriah
,
depriving
him
of
his
Life
;
had
sinned
against
the
World
,
setting
it
so
ill
an
example
,
and
giving
Enemies
such
occasion
to
blaspheme
;
these
wrongs
did
all
terminate
upon
God
,
the
supream
Lawgiver
;
and
the
Injury
done
to
Creatures
,
(
though
great
in
it self
)
was
a
small
matter
to
the
Wrong
and
Dishonour
therein
done
to
God
.
As
the
Lord
,
to
magnify
his
Grace
in
pardoning
the
Sins
of
his
People
,
goes
over
with
it
again
and
again
[
against
me
,
against
me
]
Jer.
33.8
.
I
will
cleanse
them
from
all
their
Iniquities
,
whereby
they
have
sinned
against
me
:
and
I
will
pardon
all
their
Iniquities
,
whereby
they
have
sinned
against
me
,
and
whereby
they
have
transgressed
against
me
.
So
that
Sin
is
against
God
,
this
is
the
burthen
of
every
gracious
Heart
.
3.
Do
we
grieve
for
Sin
as
it
displeaseth
God
,
as
it
is
the
abominable
thing
which
he
hateth
.
Ezek.
6.9
.
They
that
escape
of
you
shall
remember
me
among
the
Nations
,
because
I
am
broken
with
their
whorish
Heart
,
which
hath
departed
from
me
,
&c.
Doth
this
Consideration
of
Sin
break
our
Hearts
?
Are
we
vexed
at
our selves
,
that
we
have
fretted
him
,
(
as
we
have
the
Expression
,
Ezek.
16.43
.
)
that
we
have
provoked
and
disquieted
him
?
Doth
it
grieve
us
to
think
how
we
have
grieved
his
Spirit
?
Is
it
the
burthen
of
our
Souls
to
think
how
he
is
pressed
under
our
Sins
,
how
we
have
wearied
him
with
our
Iniquities
?
It
is
nothing
for
us
to
be
troubled
,
when
God
afflicteth
and
putteth
us
to
grief
.
A
Slave
will
roar
and
cry
out
under
the
Lash
.
But
an
ingenuous
Child
is
grieved
when
he
hath
displeased
his
Father
,
though
he
be
not
scourged
and
corrected
for
it
.
So
though
we
are
not
chastened
by
God
,
yet
do
we
afflict
our
own
Souls
for
Sin
?
Or
,
if
the
Lord
doth
lay
Affliction
on
our
loyns
,
yet
are
we
more
troubled
for
having
offended
God
,
than
for
our
own
smart
and
suffering
?
4.
Do
we
grieve
for
Sin
,
as
against
God's
mercy
?
as
an
ill
Requital
of
his
Goodness
?
Doth
the
Goodness
of
God
lead
us
to
Repentance
?
Godly
Sorrow
is
ingenuous
.
And
the
Mercy
and
Goodness
of
God
is
a
special
means
of
exciting
to
Repentance
,
and
of
promoting
it
.
That
there
is
Mercy
with
the
Lord
,
that
there
is
Hope
of
finding
Mercy
;
this
is
a
special
means
of
working
Repentance
at
first
,
without
which
the
Soul
would
be
swallowed
up
in
despair
.
The
Law
discovering
Sin
and
Wrath
,
displaying
God's
Holiness
and
punitive
Justice
,
may
(
in
one
sence
)
break
the
Heart
of
a
Sinner
.
But
it
is
the
Gospel
revealing
God's
free
and
infinite
Grace
and
Mercy
in
Jesus
Christ
,
his
willingness
and
readiness
to
pardon
,
and
to
be
reconciled
to
Sinners
that
repent
and
turn
;
that
is
the
means
of
melting
the
Heart
into
kindly
Sorrow
.
The
great
Motive
to
sound
Repentance
is
God's
Mercy
.
As
you
find
it
laid
down
,
Joel
2.13
.
Rent
your
Heart
,
and
not
your
Garments
,
and
turn
unto
the
Lord
your
God
:
for
he
is
gracious
and
merciful
,
slow
to
anger
,
and
of
great
kindness
.
When
a
Man
considering
his
many
and
great
Provocations
on
the
one
hand
,
and
God's
gracious
and
merciful
Offers
on
the
other
hand
.
As
[
Thou
hast
played
the
Harlot
with
many
Lovers
,
yet
return
unto
me
,
saith
the
Lord
.
As
I
live
,
saith
the
Lord
God
,
I
have
no
pleasure
in
the
Death
of
the
wicked
;
but
that
the
wicked
turn
from
his
way
,
and
live
.
Turn
ye
,
turn
ye
from
your
evil
ways
;
for
why
will
ye
dye
?
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
;
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
on
him
;
and
to
our
God
,
for
he
will
abundantly
pardon
.
]
When
thus
a
Man
hath
his
Heart
relenting
,
it
is
kindly
.
When
the
thoughts
of
God's
Goodness
,
of
his
gracious
Nature
,
and
his
gracious
Offers
,
cause
a
Man
to
loath
himself
,
to
be
ashamed
of
his
own
baseness
and
vileness
,
in
offending
so
gracious
a
God
;
this
is
godly
Sorrow
.
Indeed
it
is
an
hopeful
Sign
,
when
the
Heart
is
melting
under
common
Mercies
.
A
Stone-wall
will
seem
to
weep
in
moist
weather
:
So
the
Hearts
of
many
that
are
as
hard
as
Stone
,
will
seem
to
give
again
under
Judgments
.
But
David
was
brought
to
Repentance
,
by
Nathan's
recounting
God's
favours
vouchsafed
to
him
,
and
not
only
his
denouncing
judgment
,
2
Sam.
12.7
,
8
,
with
v.
13.
And
so
some
paraphrase
upon
Psal.
51.4
.
Against
thee
,
thee
only
have
I
sinned
.
Against
thee
,
who
hast
done
so
much
for
me
;
against
thee
,
who
hast
so
raised
me
,
so
oft
delivered
me
.
O
I
have
ill
requited
thee
.
The
common
Goodness
of
God
,
his
Patience
and
Long-Suffering
should
lead
Sinners
to
Repentance
,
Rom.
2.4
.
especially
considering
the
proper
tendency
thereof
.
For
though
eventually
,
per
accidens
,
through
Mens
wickedness
that
despise
and
abuse
Divine
Patience
and
Long-Suffering
,
many
a
man's
Condemnation
is
increased
and
aggravated
thereby
;
yet
per
se
,
in
its
own
nature
,
the
Long-suffering
of
the
Lord
is
Salvation
,
2
Pet.
3.15
.
This
gives
us
time
and
space
for
Repentance
,
and
for
working
out
our
Salvation
;
as
there
v.
9.
The
Lord
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
.
As
also
it
is
a
Motive
to
Repentance
.
God's
forbearance
and
long-suffering
preacheth
and
presseth
to
Repentance
,
proclaiming
God's
unwillingness
to
punish
,
his
waiting
to
be
gracious
,
his
waiting
for
the
Sinners
return
.
Thus
I
say
,
God's
common
Goodness
and
Patience
exercised
towards
Sinners
is
to
lead
them
to
Repentance
.
And
much
more
should
his
special
Grace
and
Favour
vouchsafed
to
his
People
,
promote
their
Repentance
.
See
Ezek.
16.60
,
61
,
62.
And
when
it
is
thus
,
that
the
greater
Sense
and
Experience
we
have
of
God's
Goodness
,
Grace
and
Mercy
,
the
better
thoughts
we
have
of
God
,
and
the
worse
thoughts
we
have
of
our
Sins
,
and
of
our selves
for
Sin
.
When
we
blush
,
and
are
humbled
,
and
ashamed
greatly
,
to
think
how
we
have
requited
the
Lord
evil
for
good
;
when
by
God's
mercies
we
are
brought
to
a
loathing
of
our selves
for
our
Iniquities
:
this
is
child-like
and
ingenuous
;
this
is
a
comfortable
Evidence
that
our
Sorrow
is
after
a
godly
sort
.
5.
Do
we
mourn
for
Sin
,
as
that
for
which
Christ
suffered
?
In
Zech.
12.10
.
Where
the
Spirit
of
Grace
and
Mourning
is
promised
to
be
poured
out
upon
the
Church
and
People
of
God
,
It
is
said
,
And
they
shall
look
upon
me
whom
they
have
peirced
,
and
they
shall
mourn
for
him
as
one
mourneth
for
his
only
Son
.
&c.
That
these
Words
have
reference
to
Christ
,
is
evident
from
John
19.37
.
The
Garden
,
where
Christ
was
in
his
bitter
and
bloody
Agony
,
and
Mount
Calvary
where
he
was
crucified
,
are
Schools
,
whither
we
should
go
in
our
serious
Meditations
,
to
learn
to
mourn
for
Sin
.
Now
are
our
Hearts
softned
in
the
Blood
of
Christ
?
Do
the
thoughts
of
a
bleeding
crucified
Saviour
set
our
Hearts
a
bleeding
for
Sin
?
A
gracious
Soul
sees
more
of
the
evil
of
Sin
in
what
Christ
suffered
,
than
in
all
that
ever
he
himself
suffered
,
or
can
suffer
by
it
.
6.
Do
we
mourn
for
Sin
,
as
defiling
,
as
the
deformity
of
the
Soul
?
As
it
is
contrary
to
God's
Image
(
the
Beauty
of
the
Soul
,
that
which
was
,
and
would
be
Mans
chiefest
excellency
)
as
it
renders
us
unlike
to
an
Holy
God
?
Many
can
be
troubled
in
respect
of
the
guilt
of
Sin
,
as
it
exposeth
to
Wrath
,
bindeth
over
to
punishment
,
who
are
not
troubled
for
the
Pollution
,
and
filthiness
that
is
in
Sin
.
As
Pharaoh
could
cry
out
of
the
Plagues
,
that
his
Sin
had
brought
upon
the
Land
,
yet
was
not
sensible
of
the
Plague
of
his
own
Heart
.
A
gracious
Soul
groaneth
under
,
and
is
sadly
burthened
with
his
corruptions
,
and
sinful
imperfections
,
even
when
he
may
know
that
in
and
through
Christ
he
is
freed
from
Condemnation
.
He
is
sick
of
Sin
,
weary
of
it
,
as
one
would
be
of
filthy
,
noisom
Cloaths
about
him
.
He
cannot
but
with
the
Leper
,
cry
out
,
Vnclean
,
Vnclean
:
And
as
Job
,
Behold
,
I
am
vile
.
7.
Do
we
grieve
for
Sin
,
as
the
Disease
of
the
Soul
?
as
that
which
disableth
us
from
serving
God
as
we
ought
?
that
greatly
indisposeth
us
to
that
which
is
good
?
Are
we
weary
of
Sin
,
as
the
Prisoner
of
his
Shackles
?
as
the
sick
Man
of
his
Disease
?
8.
Do
we
mourn
for
Sin
,
as
the
partition-wall
betwixt
God
and
Souls
?
as
that
which
estrangeth
us
from
God
,
and
God
from
us
?
Carnal
Men
can
be
troubled
,
when
their
Iniquities
separate
betwixt
them
,
and
good
things
here
:
but
such
as
sorrow
after
a
godly
sort
,
see
far
more
evil
in
Sin
,
as
it
separateth
betwixt
God
,
and
Souls
.
They
are
oft
thinking
,
how
they
might
enjoy
more
of
God's
gracious
Presence
,
were
it
not
for
their
Sins
.
As
,
what
is
it
but
Sin
that
hinders
our
Communion
with
God
?
Gracious
Souls
oft
think
,
how
they
might
be
refreshed
with
the
Light
of
God's
Countenance
,
but
that
their
Iniquities
(
like
Clouds
)
are
still
interposing
.
And
this
is
Godly
Sorrow
,
when
indeed
Souls
are
lamenting
after
the
Lord
.
Thus
let
us
examine
,
what
are
the
Grounds
and
Motives
of
our
Sorrow
.
(
2.
)
Godly
Sorrow
may
be
known
by
its
extensiveness
,
and
adequateness
unto
the
Object
,
if
we
do
not
make
light
of
any
Sin
,
that
we
know
,
and
are
convinced
of
.
There
are
many
Sins
,
which
others
lightly
pass
over
,
and
make
nothing
of
,
which
a
gracious
Heart
is
deeply
sensible
of
,
and
truly
humbled
for
.
1.
A
gracious
Soul
is
humbled
for
original
Sin
,
as
well
as
for
actual
Transgressions
.
Such
an
one
lays
to
Heart
the
Sin
of
his
Nature
,
as
well
as
his
personal
Sins
.
Indeed
his
actual
Sins
lead
him
to
take
notice
of
,
and
mourn
over
original
Corruption
.
As
when
David
came
to
confess
his
great
Sin
of
Blood-guiltiness
,
he
traced
it
to
the
Fountain-head
,
his
being
shapen
in
Iniquity
,
Psal.
51.5
.
As
Paul
cryed
out
,
Rom.
7.24
.
O
wretched
Man
that
I
am
,
who
shall
deliver
me
from
this
body
of
Death
!
Such
see
their
birth-Sin
to
be
the
Womb
of
all
other
Sins
.
They
cannot
make
light
of
natural
Corruption
,
the
Fountain
from
whence
so
many
impure
Freams
of
actual
Transgressions
issue
;
the
Root
of
Bitterness
which
bringeth
forth
so
much
poisonous
,
and
deadly
Fruit.
Now
what
should
such
think
of
themselves
,
who
were
never
humbled
for
that
sinning
Sin
,
were
never
sensible
of
the
Corruption
of
their
Natures
?
Who
will
not
believe
,
that
their
Natures
are
so
bad
?
Who
bear
up
themselves
with
this
,
that
they
have
as
good
Hearts
towards
God
,
as
the
best
,
while
yet
their
Hearts
were
never
changed
.
And
how
little
are
they
sensible
of
the
evil
of
Natural
Corruption
,
who
when
Sin
hath
shamefully
broken
out
,
when
they
have
been
unreasonably
transported
with
Passion
,
Revenge
,
&c.
think
to
excuse
the
matter
,
saying
,
Alas
,
they
cannot
help
it
,
it
is
their
Nature
.
But
was
Nabal
ever
the
better
,
for
being
of
such
a
churlish
Nature
,
that
a
Man
could
not
speak
to
him
?
Sure
,
they
are
not
duly
humbled
for
the
Corruption
of
their
nature
,
who
take
this
for
an
Apology
,
or
excuse
.
Is
it
not
so
much
the
worse
,
that
the
Nature
of
the
Wolf
is
ravenous
,
and
the
Nature
of
the
Toad
,
or
Serpent
is
poisonous
?
So
that
we
are
naturally
prone
to
Sin
,
it
is
no
extenuation
,
but
an
aggravation
of
our
sinfulness
.
2.
A
Gracious
Soul
is
for
laying
load
of
Sorrow
upon
its
special
Sin
.
Such
Sins
whereby
the
Spirit
is
most
grieved
,
and
Communion
with
God
most
obstructed
,
and
growth
in
Grace
most
hindered
,
must
needs
be
most
grievous
to
a
gracious
Heart
,
as
they
are
found
out
.
Others
may
be
ready
to
confess
,
and
seem
troubled
for
common
failings
,
such
Sins
as
the
best
of
Men
in
this
state
of
imperfection
are
not
freed
from
:
but
there
is
some
special
Sin
,
or
other
that
they
are
wedded
unto
,
and
in
league
with
,
and
this
they
seek
to
hide
,
palliate
,
and
excuse
,
all
they
can
;
whether
it
be
Pride
,
or
Sensuality
,
Voluptuousness
,
or
Covetousness
,
&c.
that
that
is
a
Mans
special
beloved
Sin
,
a
natural
Man
is
for
cloaking
that
Sin
,
and
cannot
endure
to
hear
his
Herodias
spoken
against
;
he
studies
Evasions
and
Distinctions
to
defend
that
Sin
,
and
to
put
off
Convictions
.
Thus
the
natural
Man
and
Hypocrite
will
beat
about
the
Bush
.
I
remember
Mr.
Hooker
compares
the
Confessions
of
such
to
the
Cries
of
the
Lapwing
.
As
the
Lapwing
will
cry
and
flutter
,
and
make
most
ado
,
when
furthest
from
her
Nest
,
or
from
her
Young
:
So
such
whose
Hearts
are
unsound
,
whatever
Sins
they
take
notice
of
,
yet
they
use
to
keep
aloof
off
from
their
special
Sins
.
But
the
Doves
of
the
Valleys
,
they
mourn
every
one
for
his
Iniquity
,
Ezek.
7.16
.
And
this
is
a
good
Sign
,
when
a
Mans
sowrest
looks
are
on
his
Dalilah
,
his
darling-Sin
.
(
3.
)
Godly
Sorrow
is
not
only
moved
for
open
miscarriages
,
which
others
may
take
notice
of
;
but
is
also
stirred
and
working
upon
secret
Sins
.
As
Judah
said
,
Gen.
38.23
.
Let
her
take
it
to
her
,
lest
we
be
shamed
.
Many
would
blush
to
have
their
Sins
discovered
,
who
are
not
troubled
while
they
can
keep
them
close
under-board
.
If
they
have
been
guilty
of
lying
,
and
are
found
out
,
or
guilty
of
some
theft
or
wrong
done
to
their
Neighbour
,
and
it
is
brought
to
light
,
then
they
are
vexed
and
disquieted
.
The
Thief
is
ashamed
when
he
is
taken
.
But
might
they
have
gone
on
in
Sin
undiscovered
,
it
would
not
have
troubled
them
.
That
cannot
be
Godly
Sorrow
,
where
there
is
no
respect
unto
God
.
And
there
is
no
respect
unto
God
,
where
secret
Sins
are
not
a
Burden
.
God
sees
in
secret
.
He
sets
our
secret
Sins
in
the
light
of
his
Countenance
.
And
so
if
we
have
godly
Sorrow
,
we
shall
take
notice
of
,
cast
a
sorrowful
Eye
even
on
our
secret
Sins
.
As
it
is
more
,
that
God
knoweth
and
is
displeased
at
them
,
than
if
they
were
known
to
all
the
World
.
(
4.
)
Godly
Sorrow
is
stirred
in
a
sense
of
spiritual
Impurities
,
and
not
only
moved
at
some
gross
Immorality
.
Natural
Conscience
may
fly
in
a
Mans
face
for
grosse
Sins
(
though
secretly
and
closely
committed
)
:
Sins
that
defile
the
Hands
,
that
defile
the
Body
,
stare
a
Man
in
the
Face
,
and
he
cannot
so
easily
look
off
from
them
.
The
filthiness
of
the
Flesh
disquiets
the
Conscience
of
many
a
natural
Man
;
while
he
is
not
sensible
of
the
filthiness
of
his
Spirit
,
he
quite
overlooks
other
Sins
seated
within
;
that
defile
the
Heart
and
Soul
.
But
a
gracious
Soul
is
burdened
with
Unbelief
,
spiritual
Pride
,
Hypocrisy
,
with
the
inward
Distempers
of
his
Spirit
;
yea
many
times
he
observes
and
is
humbled
for
the
first
risings
of
Corruption
,
first
Motions
to
Sin
.
(
5.
)
Godly
Sorrow
is
moved
,
as
upon
a
sense
of
the
prevalence
and
stirring
of
Corruption
,
so
upon
a
sense
of
the
Souls
being
so
wanting
and
weak
in
Grace
.
A
natural
Man
will
complain
,
when
his
Conscience
is
like
a
raging
Sea
,
for
want
of
Peace
;
while
he
complains
not
that
his
Heart
is
like
a
dead
Sea
,
he
is
not
troubled
for
the
want
of
Grace
.
He
could
pray
with
the
Psalmist
,
Psal.
51.9
.
Hide
thy
face
from
my
Sins
:
but
not
go
on
with
the
Psalmist
,
ver.
10.
Create
in
me
a
clean
Heart
,
O
God
;
and
renew
a
right
Spirit
within
me
.
Or
if
he
prayeth
for
a
clean
Heart
,
an
holy
Heart
,
it
is
without
Heart
.
Confes
.
lib.
8.
●7
.
As
Austin
confesseth
he
did
,
when
a
young
Man
,
Da
mihi
Castitatem
&
Continentiam
,
sed
noli
modo
;
timebam
enim
ne
me
cito
exaudires
,
&
cito
sanares
à
morbo
concupiscentiae
,
quam
malebam
expleri
,
quam
extingui
.
The
natural
Man
loves
Sin
,
and
therefore
while
such
,
cannot
truly
desire
Grace
,
nor
mourn
for
the
want
of
Grace
.
But
the
gracious
Soul
is
weary
of
Sin
,
Sin
is
its
greatest
Burden
.
He
sees
a
beauty
in
Grace
and
Holiness
,
is
taken
with
it
,
and
is
ashamed
to
see
himself
so
short
here
.
Like
him
that
cried
out
with
tears
,
Lord
,
I
believe
,
help
thou
mine
Vnbelief
.
He
desires
indeed
to
love
God
,
and
is
ashamed
that
he
loveth
God
no
more
.
He
would
prize
Jesus
Christ
,
and
is
grieved
that
he
prizeth
Christ
no
higher
.
He
is
grieved
for
Sin
,
and
this
further
is
his
trouble
,
that
he
can
grieve
no
more
.
He
follows
after
Holiness
,
and
mourns
to
think
that
his
Heart
and
Life
are
no
more
holy
.
(
6.
)
A
gracious
Soul
is
humbled
for
the
Iniquities
of
his
holy
Things
.
When
others
are
highly
conceited
of
their
formal
,
heartless
Services
:
he
sees
cause
to
be
ashamed
of
his
best
Performances
,
is
troubled
for
sinful
defects
in
his
best
Duties
.
As
the
Church
confesseth
,
Our
Righteousnesses
are
as
filthy
Rags
.
As
Nehemiah
,
when
he
had
shewn
great
Zeal
for
God
and
his
Service
,
yet
prayed
,
Neh.
13.22
.
Remember
me
,
O
my
God
,
concerning
this
,
and
spare
me
according
to
the
greatness
of
thy
mercy
.
Others
rest
in
the
Work
done
,
when
they
do
Duties
they
care
not
how
,
indeed
take
God's
Name
in
vain
,
yet
they
think
they
thereby
make
God
their
Debtor
.
Like
those
,
Isa.
58.3
.
who
said
,
Wherefore
have
we
fasted
,
and
thou
seest
not
?
wherefore
have
we
afflicted
our
Souls
,
and
thou
takest
no
knowledg
?
As
if
the
Lord
did
them
wrong
,
if
he
did
not
take
notice
of
them
,
and
reward
them
.
A
gracious
Soul
sees
need
of
much
Incense
,
(
as
Rev.
8.3
.
)
to
perfume
the
best
Prayers
and
Services
,
that
ever
he
presenteth
unto
God
.
And
it
is
God's
free-grace
,
that
these
are
accepted
as
well
,
that
his
Transgressions
and
Sins
are
pardoned
.
Yea
,
such
a
Soul
is
more
troubled
and
afflicted
in
Spirit
,
that
he
prayeth
so
weakly
,
with
so
little
Faith
and
Fervency
;
than
others
are
for
not
praying
,
for
their
many
sad
and
sinful
Omissions
of
the
Duty
.
He
is
more
troubled
for
hearing
no
better
,
with
no
more
reverence
,
and
trembling
at
the
Word
;
than
others
for
their
often
turning
away
their
Ear
from
the
Word
.
(
7.
)
A
gracious
Heart
is
ordinarily
touched
with
a
sense
of
the
least
Sins
.
Others
may
be
troubled
for
great
Enormities
:
but
such
a
Soul
would
not
make
light
of
the
least
Infirmities
.
Indeed
no
Sin
is
to
be
called
or
accounted
little
positively
,
and
absolutely
;
but
only
comparatively
.
There
is
not
the
least
Sin
,
but
deserveth
Death
:
and
can
that
be
a
small
matter
that
deserveth
Death
?
Yet
some
Sins
are
more
hainous
,
deserving
a
greater
Condemnation
,
and
a
sorer
Punishment
.
But
it
is
with
a
tender
Heart
,
as
it
is
with
the
Eye
(
that
tender
part
)
a
small
Mote
in
the
Eye
offends
it
,
and
makes
it
run
over
.
So
not
only
gross
Sins
,
but
lesser
Miscarriages
,
will
grate
sore
on
a
tender
Heart
.
It
is
oft
smitten
for
vain
thoughts
,
idle
words
,
inordinacy
in
following
lawful
Employments
,
a
little
Excess
in
the
use
of
Creature-Comforts
,
or
outward
Recreations
,
such
things
as
others
account
venial
Matters
,
yea
think
it
a
foolish
nice
scrupulosity
for
one
to
be
troubled
at
.
John
Husse
the
Martyr
bewailed
his
playing
at
Chess
,
(
not
that
he
accounted
it
unlawful
in
it self
,
but
)
as
it
had
been
an
Occasion
of
stirring
up
Passion
,
and
of
too
great
an
Expence
of
precious
time
.
(
8.
)
A
gracious
Heart
is
humbled
even
for
unknown
Sins
.
As
Latimer
said
,
Every
Man
hath
two
heaps
of
Sins
,
before
K.
Edward
6.
fol.
68.
one
of
known
Sins
,
another
of
unknown
.
Of
Humiliation
,
pag.
78.
And
Dr.
Preston
says
,
I
may
boldly
say
this
,
Take
that
Man
that
thinks
worst
of
himself
,
and
he
is
worse
than
he
thinks
himself
to
be
.
Though
I
confess
we
sometimes
meet
with
Persons
under
the
power
of
Melancholly
,
who
fancy
themselves
guilty
of
such
Sins
,
as
they
are
not
justly
to
be
charged
with
.
We
find
such
,
very
ready
to
bear
false
witness
against
themselves
;
sometimes
fancying
,
they
had
made
a
Contract
,
and
were
in
League
with
the
Devil
;
sometimes
concluding
they
had
sinned
the
unpardonable
Sin
against
the
Holy
Ghost
,
&c.
but
groundlesly
.
Thus
in
some
particular
respects
,
a
Man
may
think
worse
of
himself
than
he
is
,
he
may
conclude
some
things
to
be
Sins
which
he
hath
done
,
which
the
Law
of
God
forbiddeth
not
;
or
he
may
imagin
he
hath
committed
this
or
that
Sin
,
which
indeed
he
has
not
committed
:
but
it
is
an
Error
in
his
Imagination
to
think
so
.
Yet
thus
far
there
is
a
Ground
for
what
Dr.
Preston
says
.
1.
That
there
is
more
Evil
in
Sin
than
we
can
apprehend
.
We
cannot
fully
conceive
what
evil
there
is
in
it
,
and
how
vile
we
are
in
our selves
by
reason
of
it
.
2.
There
is
that
Depth
of
Sin
and
Deceit
in
our
Heart
,
(
Jer.
17.9
.
)
which
we
are
not
able
justly
to
fathom
:
and
that
multitude
of
Errors
and
Deviations
in
our
Lives
,
which
we
are
never
able
to
sum
up
,
(
Psal.
19.12
.
)
Thus
they
that
know
most
of
themselves
,
who
are
at
most
pains
in
searching
and
trying
their
ways
,
must
conclude
after
their
most
diligent
search
,
that
there
are
many
more
Sins
which
the
Lord
could
charge
them
with
,
which
they
could
never
yet
find
out
and
discover
.
And
this
is
matter
of
Humiliation
.
Some
may
ask
,
How
should
one
be
troubled
for
unknown
Sins
?
What
the
Eye
sees
not
,
the
Heart
rues
not
.
Answ.
It
is
true
,
a
Man
cannot
grieve
for
them
particularly
,
unless
they
were
particularly
known
.
But
besides
the
habit
of
Godly
Sorrow
in
a
gracious
Heart
,
inclining
the
Soul
to
repent
of
any
such
Sins
in
particular
,
as
any
of
them
are
brought
to
ones
knowledg
,
or
remembrance
;
there
is
ofttimes
also
an
actual
sorrowing
for
them
in
general
.
The
gracious
Soul
questioneth
not
,
but
he
hath
more
Sins
,
than
he
knoweth
of
,
and
as
he
cannot
but
pray
(
with
the
Psalmist
)
to
be
cleansed
from
those
secret
Sins
,
which
are
not
only
concealed
from
others
,
but
lye
hid
also
from
himself
;
so
he
cannot
but
grieve
oft
to
think
,
that
besides
all
the
Sins
he
seeth
in
himself
,
there
are
many
more
,
which
he
sees
not
.
As
if
a
Man
concludes
,
he
hath
some
great
Distemper
hanging
on
him
,
he
will
be
troubled
,
though
he
know
not
his
Disease
in
particular
.
Thus
when
others
are
hardly
brought
to
any
Sorrow
for
the
Sins
which
they
cannot
but
know
themselves
guilty
of
,
a
gracious
Soul
is
humbled
to
think
,
there
is
much
more
amiss
in
the
frame
of
his
Heart
,
and
course
of
his
Life
,
than
he
is
aware
off
.
He
hath
many
sad
thoughts
of
Heart
even
for
his
unknown
Sins
.
(
9.
)
I
may
add
,
A
gracious
Soul
is
inclined
to
mourn
,
not
only
for
his
own
Sins
,
but
also
for
the
Sins
of
others
.
Pia
est
illa
tristitia
alienis
vitiis
ingemiscere
,
non
adhaerere
:
contristari
,
non
implicari
:
dolore
contrahi
,
non
attrahi
.
Aug.
If
we
mourn
for
our
own
Sins
with
respect
unto
God
,
we
shall
be
grieved
at
others
Sins
also
,
as
being
against
God
.
Sin
is
a
sad
sight
to
one
that
is
truly
Gracious
,
wheresoever
he
sees
it
.
And
most
sad
,
to
see
it
in
those
whom
he
loves
most
,
in
near
Relations
:
or
to
see
Sin
growing
common
,
and
National
,
as
thus
God
is
more
dishonoured
.
But
they
that
rejoyce
in
Iniquity
,
and
are
puffed
up
and
please
themselves
to
see
others
worse
than
themselves
,
are
not
truly
sensible
of
the
evil
of
Sin
.
Thus
you
see
how
Godly
Sorrow
may
be
known
by
its
extensiveness
,
as
to
the
Object
.
(
3.
)
Right
Humiliation
,
and
Godly
Sorrow
is
free
,
and
voluntary
.
Here
many
are
meerly
passive
.
Their
Sorrow
is
forced
,
pressed
from
them
.
It
is
only
from
the
lash
on
their
Backs
,
or
from
the
lightning
of
God's
dreadful
Comminations
flying
in
their
Faces
,
or
the
Flashes
of
Hell
Fire
in
their
Consciences
.
They
are
afflicted
in
their
Consciences
,
when
they
do
not
desire
to
afflict
their
own
Souls
for
Sin
.
They
have
wounded
Consciences
;
not
broken
,
and
contrite
Hearts
.
A
wounded
Spirit
who
can
bear
?
Prov.
18.14
.
A
wounded
Spirit
is
a
grievous
burthen
:
a
contrite
Spirit
is
not
so
.
When
did
you
know
one
crying
out
of
this
?
When
others
are
afraid
to
see
their
Sins
,
as
they
would
be
affrighted
at
the
Apparition
of
a
deceased
Friend
;
one
of
a
contrite
Heart
would
see
them
,
is
oft
searching
to
find
them
out
,
oft
calling
himself
to
account
,
asking
,
what
have
I
done
?
(
Jer.
8.6
.
)
and
is
for
a
Soul-searching
Ministry
,
and
for
close
applying
of
those
Truths
,
that
may
help
further
to
humble
and
break
his
Heart
.
He
can
heartily
bless
the
Lord
,
when
he
can
find
his
Heart
in
a
tender
melting
frame
.
He
looks
upon
a
contrite
Heart
,
and
an
Heart
of
Flesh
,
as
a
choice
and
singular
Blessing
,
and
is
never
more
at
ease
,
than
when
his
Heart
is
most
melting
,
that
he
can
pour
it
out
before
the
Lord
.
And
he
would
not
for
a
World
be
in
his
former
impenitent
state
,
when
he
was
altogether
insensible
of
the
evil
of
Sin
.
(
4.
)
Godly
Sorrow
is
most
inward
,
most
in
secret
:
not
only
,
nor
so
much
in
appearance
before
others
.
A
true
Mourner
for
Sin
is
a
close
Mourner
.
He
is
not
for
putting
on
a
sad
Countenance
,
making
a
shew
of
more
grief
and
Sorrow
,
than
he
hath
indeed
.
It
is
true
,
we
are
not
to
understand
Mat.
6.16
.
as
forbidding
all
outward
expressions
of
Sorrow
.
When
our
Saviour
describes
the
penitent
Publican
,
Luk.
18.13
.
it
is
thus
,
that
he
would
not
lift
up
so
much
as
his
Eyes
unto
Heaven
,
but
smote
upon
his
Breast
.
But
in
that
place
of
the
Evangelist
Matthew
our
Saviour
speaks
of
private
Fasts
,
which
should
be
carried
on
with
privacy
.
And
forbids
an
Hypocritical
dissimulation
,
with
a
Pharisaical
affectation
,
and
ostentation
.
The
Pharisees
would
appear
unto
Men
what
they
were
not
,
would
put
on
a
sad
Countenance
,
when
they
were
far
from
an
humble
,
and
mortified
Spirit
.
But
Godly
Sorrow
chiefly
affects
secrecy
.
The
Dovelike
Spirit
is
for
the
clefts
of
the
Rock
,
and
secret
places
of
the
Stairs
,
Cant.
2.14
.
(
5.
)
Godly
Sorrow
is
continued
,
abiding
.
Sinners
have
their
Consciences
awakened
sometimes
,
and
the
Passion
of
grief
stirred
for
a
fit
,
it
may
be
;
they
can
weep
at
the
hearing
of
a
Sermon
,
that
toucheth
them
;
but
their
trouble
is
soon
over
.
Deceitf
.
of
the
Heart
.
p.
92.
They
are
(
as
one
says
)
sometimes
Sermon-sick
;
but
no
otherwise
than
as
Men
are
Sea-sick
,
who
are
well
again
as
soon
as
they
come
on
Shore
.
Yea
,
this
presently
heals
the
matter
with
them
,
they
are
ready
to
conceit
,
that
hereby
they
have
made
God
amends
.
And
thus
the
Storm
,
that
was
raised
in
their
Consciences
,
is
laid
,
and
all
is
quiet
again
.
Sinners
have
their
sad
moods
sometimes
,
but
like
a
Morning
Cloud
,
which
is
soon
blown
over
,
and
as
the
early
dew
,
which
soon
goes
away
.
Whereas
a
gracious
Soul
retains
an
humble
broken
frame
of
Heart
for
Sin
,
has
a
Spirit
of
Mourning
.
As
the
Psalmist
says
,
[
My
Sin
is
ever
before
me
.
]
I
cannot
look
off
from
it
,
neither
can
I
think
of
it
,
without
Sorrow
.
Even
when
he
may
have
good
hope
,
through
Grace
,
that
God
is
reconciled
to
him
,
yet
he
cannot
for
all
that
be
reconciled
to
himself
.
He
is
still
grieved
at
the
remembrance
of
his
Sins
,
even
when
the
Lord
is
pacified
towards
him
.
We
read
,
Mat.
5.4
.
Blessed
are
they
that
mourn
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
that
are
mourning
.
As
the
Participle
,
there
used
,
may
denote
a
continued
act
.
Yea
,
one
goes
further
,
and
layeth
it
down
as
not
improbable
,
but
that
Godly
Sorrow
(
though
without
any
bitter
ingredients
mixed
with
it
)
shall
be
in
Heaven
.
All
Tears
indeed
are
wiped
from
those
Blessed
Eyes
.
But
the
Question
is
of
the
Act
of
the
Vnderstanding
,
apprehending
the
evil
of
Sin
,
and
of
the
will
disliking
,
and
being
displeased
with
Sin
;
whether
these
are
not
for
the
perfection
of
Nature
,
and
no
oppression
of
it
?
And
whether
a
clearer
sight
,
and
fuller
taste
of
God's
infinite
Goodness
,
which
the
Saints
have
in
Heaven
,
be
not
joyned
or
attended
with
a
clearer
and
deeper
sence
and
apprehension
of
the
evil
of
their
Sins
committed
here
against
so
good
a
God
?
Case
and
Cure
.
p.
239.
Which
I
leave
to
the
discussion
of
better
Judgments
.
(
6.
)
Godly
Sorrow
is
a
deep
,
intense
Sorrow
:
not
slighty
,
and
superficial
.
It
is
called
a
great
Mourning
,
Zach.
12.11
.
As
it
is
a
mourning
for
Sin
,
as
the
greatest
evil
.
As
Sin
is
the
greatest
evil
,
our
greatest
Sorrow
should
be
for
Sin
.
If
outward
troubles
be
as
a
Thorn
in
the
Flesh
,
we
should
be
pricked
to
the
Heart
with
a
sence
of
Sin
,
Sin
should
be
as
a
Sword
piercing
thorow
our
Souls
.
As
the
Apostle
Paul
,
that
was
never
heard
to
say
,
O
miserable
Man
that
I
am
,
in
regard
of
the
Bonds
and
Afflictions
that
did
abide
him
here
in
the
World
;
yet
cryed
out
,
O
wretched
Man
that
I
am
,
in
regard
of
a
Body
of
Sin
.
A
Body
of
Sin
was
more
grievous
to
him
than
all
his
Sufferings
in
the
Body
.
And
proportionably
to
the
measure
of
Grace
any
one
attains
to
,
as
he
grows
in
Grace
,
so
his
Sorrow
for
Sin
riseth
,
his
displicence
against
Sin
encreaseth
.
But
here
two
or
three
Questions
are
to
be
answered
.
Quest.
1.
Are
Tears
necessary
to
evidence
the
Truth
of
our
Repentance
,
and
Sorrow
for
Sin
?
Answ.
1.
We
find
that
the
godly
mentioned
in
Scripture
,
ordinarily
were
such
as
could
weep
for
Sin
;
yea
,
such
as
wept
for
the
Sins
of
others
.
As
Ezra
confessed
weeping
,
Chap.
10.1
.
Josiah
his
Heart
was
tender
,
and
he
wept
before
the
Lord
,
2
King
.
22.19
.
And
what
Floods
of
Tears
(
think
we
)
did
David
pour
out
for
his
own
Sins
,
while
(
as
he
says
Psal.
119.136
.
)
Rivers
of
Tears
ran
down
his
Eyes
for
the
Sins
of
other
Men
?
And
see
a
weeping
Convert
,
Luk.
7.37
,
38.
Who
even
washed
Christs
Feet
with
her
Tears
.
So
Peter
after
his
great
Sin
,
in
denying
his
Master
,
went
out
,
and
wept
bitterly
,
Mat.
26.37
.
2.
Men
are
oft
called
to
Humiliation
and
Sorrow
for
Sin
in
Scripture
under
the
term
of
weeping
.
See
Isa.
22.12
.
Joel
.
2.12
.
And
Jam.
4.9
.
Be
afflicted
and
mourn
,
and
weep
.
3.
God
hath
promised
such
a
frame
to
his
People
in
general
,
that
they
should
lament
after
him
,
and
follow
him
with
Tears
.
See
Jer.
31.9
.
and
50.4
.
4.
Yet
Tears
sometimes
may
be
repressed
through
excess
of
inward
Sorrow
.
The
Heart
is
fullest
of
Sorrow
sometimes
,
when
it
has
no
vent
.
Leves
dolores
loquuntur
,
ingentes
stupent
.
5.
Some
,
how
great
soever
their
inward
Sorrows
are
,
have
so
dry
a
constitution
as
will
not
afford
Tears
.
Thus
in
regard
of
that
difference
there
is
in
their
natural
constitutions
,
sighs
and
groans
are
more
to
some
than
plenty
of
Tears
to
others
.
And
they
may
have
far
more
inward
Humiliation
and
Sorrow
for
Sin
,
though
they
cannot
shed
one
Tear
,
than
others
,
who
have
Tears
at
will
.
6.
Tears
are
not
pleasing
to
God
,
but
as
proceeding
from
a
contrite
Heart
.
God
is
pleased
with
a
contrite
Heart
,
though
it
cannot
command
one
Tear
:
when
the
greatest
abundance
of
Tears
are
not
acceptable
,
without
a
contrite
Heart
.
There
are
hypocritical
Sighs
and
Tears
,
as
there
are
hypocritical
Confessions
.
7.
But
if
we
can
weep
freely
for
outward
losses
or
crosses
,
that
befal
us
,
and
yet
never
weep
for
Sin
,
this
is
a
shrewd
sign
that
we
are
Strangers
to
Godly
Sorrow
.
Thou
that
hast
Tears
enow
,
and
too
many
to
spend
about
thy
Worldly
Troubles
,
sure
,
it
is
not
from
the
dryness
of
thy
Brain
,
or
from
unaptness
in
thy
natural
temper
and
constitution
,
but
from
the
hardness
of
thy
Heart
,
if
thou
never
sheddest
Tears
for
thy
Sins
.
Quest.
2.
Whether
one
truly
gracious
,
may
not
have
more
grief
for
some
great
outward
Tryal
,
as
the
loss
of
some
dear
Relation
,
&c.
than
he
hath
for
Sin
?
Answ.
1.
However
it
is
de
facto
,
yet
de
jure
every
one
ought
to
grieve
more
for
Sin
,
than
for
Affliction
.
The
Love
of
God
requires
it
.
In
the
Afflictions
that
befall
us
the
will
of
the
Lord
is
done
,
(
and
whatever
we
suffer
,
we
should
say
,
The
will
of
the
Lord
be
done
:
)
but
in
Sin
his
will
is
crossed
,
and
disobeyed
.
There
is
nothing
so
contrary
to
God
,
as
Sin
.
Yea
,
as
the
love
of
God
,
so
a
regular
self-love
requires
it
,
that
we
grieve
most
for
Sin
.
There
is
nothing
so
contrary
to
our
Souls
Interest
,
and
Happiness
as
Sin
.
2.
We
must
distinguish
betwixt
grief
,
as
seated
in
the
sensitive
Faculty
,
as
it
is
a
Passion
;
and
as
it
is
seated
in
the
rational
Powers
,
Understanding
and
Will.
So
the
Passion
of
Grief
may
be
greater
for
some
sadly
,
pressing
,
pinching
,
and
smarting
Tryal
and
Affliction
,
than
for
Sin
,
in
one
that
hath
true
Godly
Sorrow
.
As
Grief
is
common
to
us
with
brute
Creatures
(
and
as
they
say
,
the
Hart
when
taken
by
the
Hounds
,
sheds
tears
)
the
sensitive
Faculty
and
one
truly
gracious
may
feel
a
deeper
impression
of
trouble
from
outward
Afflictions
,
that
are
nearer
to
our
sences
;
and
yet
the
rational
part
has
a
deeper
sence
of
Sin
,
and
is
more
disquieted
for
it
.
As
1.
The
practical
Vnderstanding
,
and
Judgment
accounts
Sin
a
greater
evil
,
than
all
Afflictions
.
A
worse
kind
of
Evil.
An
Affliction
may
be
grievous
,
but
Sin
is
odious
,
and
is
accounted
odious
,
One
that
hath
true
Grace
,
sees
himself
to
be
more
vile
by
Sin
,
than
all
the
Afflictions
in
the
World
could
make
him
.
2.
There
is
a
greater
dislike
of
and
displicence
against
Sin
in
the
Will.
It
's
possible
that
a
Man
might
dye
with
less
pain
,
than
he
must
indure
in
some
cases
to
preserve
his
Life
,
and
yet
he
would
chuse
to
submit
to
great
pain
,
rather
than
to
the
most
easy
Death
.
A
Womans
travelling
Pangs
may
be
more
grievous
to
sense
,
than
the
Pangs
of
Death
would
be
;
yet
ordinarily
Women
would
chuse
to
endure
the
former
,
rather
than
the
latter
.
Thus
a
gracious
Soul
had
rather
any
Affliction
should
befal
him
here
,
than
to
be
left
under
the
Power
of
Sin
.
And
he
is
so
grieved
for
his
Sins
past
,
that
he
could
wish
he
had
been
sick
in
his
Bed
,
taken
up
with
pains
at
that
time
he
was
taken
up
with
the
pleasures
of
Sin
.
He
would
submit
to
any
Affliction
,
and
acknowledg
God's
Faithfulness
in
afflicting
him
,
may
he
find
this
Fruit
of
it
,
even
the
taking
away
of
Sin
.
He
would
kiss
the
Rod
,
that
whippeth
Folly
out
of
his
Heart
.
3.
One
that
is
truly
gracious
,
is
often
grieved
,
that
he
has
been
apt
to
exceed
in
his
grief
for
and
under
his
Afflictions
,
and
that
he
hath
grieved
no
more
for
Sin
,
that
here
he
falleth
short
.
He
repenteth
of
his
immoderate
worldly
Sorrow
,
revoketh
what
he
hath
done
,
is
heartily
sorry
that
any
of
his
Sighs
and
Tears
should
run
waste
,
or
have
been
mispent
,
when
he
hath
spent
too
few
on
his
Sins
.
Thus
by
an
after-Act
he
would
substract
,
and
deduct
from
his
worldly
Sorrow
,
and
make
what
addition
he
can
to
his
Sorrow
for
Sin
.
It
is
a
real
grief
and
burthen
to
his
Spirit
,
that
Sin
hath
not
been
a
greater
grief
and
burthen
to
him
.
Which
one
calleth
a
Reflexive
Grief
.
Besides
a
direct
grief
for
Sin
,
there
is
also
in
a
gracious
Heart
a
reflexive
grief
,
as
it
is
oft
sad
to
think
,
how
far
short
it
falleth
in
mourning
for
Sin
as
it
ought
.
And
thus
immoderate
worldly
Sorrow
is
oft
an
occasion
of
the
increase
of
godly
Sorrow
;
a
sinful
dejection
under
some
outward
cross
is
an
occasion
of
deeper
Humiliation
for
Sin
.
A
gracious
Soul
upon
a
serious
reflection
,
and
review
of
it self
,
is
ashamed
of
his
being
so
cast
down
under
worldly
troubles
,
and
that
he
is
no
more
humbled
under
all
his
Sins
.
4.
One
that
is
truly
gracious
may
be
more
moved
at
some
great
Affliction
for
a
fit
:
but
his
Sorrow
for
Sin
is
deeper
rooted
,
and
of
longer
continuance
.
It
is
true
,
that
commonly
(
as
Mr.
Greenham
said
)
When
Affliction
lieth
heavy
,
Sin
lieth
light
.
But
the
greatest
worldly
troubles
do
not
affect
the
Heart
of
one
that
is
gracious
,
at
such
a
distance
as
his
Sins
will
do
.
In
a
little
time
he
gets
over
that
perturbation
of
Spirit
,
raised
by
an
Affliction
:
while
his
trouble
for
Sin
still
remaineth
.
He
can
think
of
many
an
Affliction
past
,
and
bless
the
Lord
for
his
Faithfulness
in
the
same
.
As
grievous
as
they
were
for
the
present
,
yet
he
sees
,
he
could
not
well
have
been
without
them
.
But
he
is
oft
renewing
his
Sorrow
for
old
Sins
.
When
he
may
be
grown
old
,
yet
he
oft
calls
to
mind
the
Iniquities
of
his
Youth
with
shame
and
grief
.
Quest.
3.
Whether
can
one
mourn
,
and
grieve
too
much
for
Sin
?
Answ.
1.
As
grief
is
seated
in
the
rational
Faculties
,
so
it
is
hard
for
any
one
to
exceed
.
As
it
implieth
a
sense
,
or
apprehension
of
the
evil
,
and
vileness
of
Sin
.
One
can
hardly
think
worse
of
Sin
,
than
it
deserves
;
unless
he
conceit
erroneously
,
that
God
suffers
dammage
in
his
very
Being
,
and
essential
Glory
and
perfection
by
it
:
(
whereas
it
is
not
in
the
Power
of
all
the
Sinners
in
the
World
to
hurt
him
in
the
least
,
Job
35.6
,
8.
He
is
over
all
God
Blessed
for
ever
,
Rom.
9.5
.
)
Or
unless
a
Man
should
think
his
Sins
so
great
,
that
the
Satisfaction
,
and
Merits
of
Christ
could
not
expiate
them
,
or
that
the
free
Grace
of
God
could
not
pardon
them
.
[
*
](A31037-e37710-b)
*
Tanta
est
autem
&
benignitas
Omnipotentiae
,
&
Omnipotentia
benignitatis
in
Deo
,
ut
nihil
sit
quod
nolit
aut
non
possit
relaxare
converso
.
Fulgent
.
Epist.
7.
But
otherwise
not
derogating
from
the
Honour
of
God
,
and
Jesus
Christ
,
I
know
not
how
we
can
have
too
bad
thoughts
of
Sin
.
As
it
is
against
an
infinite
Majesty
,
against
the
Will
of
God
,
against
his
declarative
Glory
,
which
shineth
forth
in
his
most
wise
,
and
righteous
Laws
,
and
should
be
held
forth
by
all
his
Creatures
,
especially
by
Man
,
a
reasonable
Creature
;
thus
there
is
more
intrinsick
evil
,
and
vileness
in
Sin
,
than
our
narrow
Capacities
can
fully
conceive
.
And
as
Grief
for
Sin
imports
the
Will
's
dislike
of
it
,
it
is
not
possible
that
we
should
be
too
averse
from
Sin
,
that
we
should
hate
Sin
too
much
,
or
be
too
much
displeased
at
it
.
2.
But
as
Grief
is
in
the
sensitive
part
,
and
as
it
is
expressed
outwardly
by
Sighs
,
Groans
,
and
Tears
,
it
may
be
too
much
.
Though
indeed
there
are
very
few
that
erre
on
this
hand
.
But
what
the
Apostle
writes
to
the
Corinthians
concerning
the
incestuous
Person
,
(
2
Cor.
2.7
.
)
that
upon
his
repentance
they
should
comfort
him
,
lest
perhaps
he
should
be
[
swallowed
up
of
overmuch
Sorrow
,
]
is
observable
here
;
as
it
implieth
,
that
even
Sorrow
for
Sin
may
be
overmuch
.
3.
The
Passion
of
Grief
is
required
to
be
exercised
about
Sin
,
not
meerly
for
it self
;
but
in
order
to
a
further
end
:
As
(
ver.
9.
)
to
imbitter
Sin
to
us
,
to
endear
Christ
to
us
,
to
make
us
more
willing
to
part
with
Sin
,
and
to
close
with
,
and
accept
of
Jesus
Christ
.
And
therefore
that
Sorrow
which
reacheth
not
the
End
,
how
great
soever
it
may
seem
,
is
not
enough
.
4.
There
are
other
and
higher
Duties
that
Christians
are
also
called
unto
.
And
Duties
must
be
so
managed
,
that
one
may
not
clash
and
interfere
with
,
and
exclude
and
justle
out
another
.
They
ought
to
be
so
carried
on
,
as
one
may
not
obstruct
and
hinder
,
but
further
on
and
promote
another
.
Now
a
Life
of
Faith
in
Christ
,
and
a
Life
in
the
Love
and
joyful
Praises
of
God
,
is
that
which
indeed
all
Christians
should
desire
to
live
,
and
study
and
endeavour
by
all
means
to
attain
unto
.
And
our
Sorrow
for
Sin
should
be
a
Preparative
to
Joy
and
Delight
in
the
Lord
,
and
should
be
an
Help
to
close
and
comfortable
walking
with
God
.
And
for
a
Christian
to
be
wholly
taken
up
in
poring
on
his
Sins
,
and
mourning
over
them
,
neglecting
the
exercise
of
Faith
,
and
the
drawing
out
of
his
Heart
to
God
and
Jesus
Christ
,
in
love
and
thankfulness
,
is
a
very
great
practical
Error
,
which
must
needs
keep
his
Soul
low
in
Grace
,
as
well
as
in
Comfort
.
5.
That
Sorrow
which
is
without
Hope
,
which
casts
the
Soul
into
[
*
](A31037-e37970-b)
*
Qualecunque
sit
ergo
peccatum
,
a
Deo
quidem
potest
remitti
converso
,
sed
ille
sibi
remitti
non
sinit
,
qui
des
erando
contra
se
indulgentiae
ostium
clauserit
.
Fulgent
.
Epist.
7.
Despair
,
is
quite
overmuch
,
a
dreadful
extreme
.
When
Souls
are
taken
off
from
those
general
Grounds
of
Hope
,
scil.
God's
abundant
Goodness
and
Mercy
,
the
Fulness
and
All-sufficiency
of
Christ's
Satisfaction
and
Merits
,
the
Freeness
of
the
Offer
of
Grace
to
all
that
will
accept
it
;
what
can
be
expected
,
but
that
such
should
be
overwhelmed
and
swallowed
up
of
Sorrow
?
As
a
Man
falling
into
a
deep
River
,
perisheth
if
he
let
go
,
and
lose
his
hold
.
A
despairing
Sorrow
is
an
Extreme
opposite
to
godly
Sorrow
.
True
Humiliation
for
Sin
,
as
against
God
,
is
a
giving
glory
to
God
;
but
Despair
of
ever
finding
mercy
,
though
we
should
seek
to
him
,
this
is
a
great
dishonour
to
God
,
a
denial
of
his
Goodness
,
Grace
and
Truth
;
as
it
is
also
a
great
dishonour
unto
Christ
,
a
denial
of
his
Willingness
,
or
of
his
Ability
and
All-sufficiency
to
save
all
that
come
unto
God
by
him
.
6.
When
Sorrow
is
more
than
Nature
can
bear
,
hazarding
Health
and
Life
,
or
clouding
Reason
,
crazing
the
Brain
:
This
is
plain
over-doing
.
Thus
indeed
one
should
become
unfit
for
the
right
discharge
of
this
,
or
any
other
Duty
;
yea
,
become
a
stumbling-Block
in
others
way
,
and
prejudice
many
against
serious
Godliness
,
as
if
it
tended
to
Melancholy
or
Distraction
.
Thus
far
of
Sorrow
for
Sin
.
I
might
also
have
laid
down
the
Concomitants
of
godly
Sorrow
,
by
which
it
may
be
known
:
but
(
because
I
would
not
over-burden
the
Reader
,
and
I
have
exceeded
the
bounds
of
my
first
Intentions
,
)
I
shall
let
them
pass
.
Only
one
I
must
take
notice
of
,
because
a
main
essential
Part
of
true
Repentance
,
viz.
A
forsaking
of
Sin
,
and
real
Reformation
.
As
one
says
well
,
Christian
Directory
.
pag.
317.
§.
17.
I
had
rather
be
that
Christian
that
loaths
himself
for
Sin
,
resolveth
against
it
,
and
forsaketh
it
,
though
he
cannot
weep
for
it
;
than
one
of
those
that
can
weep
to
day
,
and
sin
again
to
morrow
,
and
whose
sinful
Passions
are
quickly
stirred
,
as
well
as
their
better
Passions
.
So
I
come
to
that
other
Part
of
Repentance
,
which
is
Turning
from
Sin
unto
God
.
As
in
the
Testament
the
Word
schubh
is
commonly
used
,
for
which
the
Seventy
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
which
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
most
[
*
](A31037-e38330-b)
*
In
N.T.
quinquies
in
universum
occurrit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chamter
.
used
in
the
New
Testament
)
doth
answer
;
as
the
Latine
resipiscere
.
There
is
more
in
Repentance
than
Sorrow
for
Sin
.
We
read
,
2
Cor.
7.10
.
Godly
Sorrow
worketh
Repentance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Graeco
sono
poenitentiae
nomen
non
ex
delicti
confessione
,
Change
of
Mind
there
cannot
be
,
but
there
will
also
be
a
Change
of
Life
.
To
repent
and
turn
,
are
again
and
again
joyned
in
Scripture
,
as
Synonyma's
,
or
one
exegetical
of
the
other
.
Ezek.
18.30
.
Repent
,
and
turn
your selves
from
all
your
Transgressions
;
so
Iniquity
shall
not
be
your
Ruin
.
Ezek.
14.6
.
Repent
,
and
turn
your selves
from
your
Idols
.
Acts
3.19
.
Repent
ye
therefore
,
and
be
converted
,
that
your
Sins
may
be
blotted
out
.
And
compare
1
Kin.
8.47
.
with
2
Chron.
6.37
.
In
the
former
we
read
,
[
If
they
shall
bethink
themselves
—
and
repent
]
;
In
the
latter
thus
,
[
If
they
bethink
themselves
—
and
turn
]
.
There
is
no
Repenting
without
Turning
.
This
Turning
hath
two
Terms
,
(
as
all
Motions
and
Mutations
have
)
:
A
quo
,
&
ad
quem
.
The
Term
from
which
a
repenting
Sinner
turneth
is
Sin
.
It
is
from
dead
Works
,
Heb.
6.1
.
From
Idols
,
Ezek.
14.6
.
From
his
evil
Way
,
Jonah
3.8
.
From
all
his
Transgressions
,
Ezek.
18.30
.
Sin
is
a
Turning
from
God
,
Repentance
is
a
Turning
from
Sin
to
God
again
.
Jer.
8.6
.
No
Man
repented
him
of
his
Wickedness
.
—
(
How
did
that
appear
?
thus
,
)
Every
one
turned
to
his
Course
,
as
the
Horse
rusheth
into
the
Battel
.
When
a
Sinner
repents
,
he
makes
a
stand
,
asking
his
Soul
,
What
have
I
done
?
yea
he
faceth
about
:
wherein
he
hath
done
Iniquity
,
he
would
do
so
no
more
.
The
Term
unto
which
a
repenting
Sinner
turneth
,
is
mediate
or
ultimate
.
The
mediate
Term
is
God's
Testimonies
;
Psal.
119.59
.
I
thought
on
my
ways
,
and
turned
my
feet
unto
thy
Testimonies
.
It
is
but
an
half
turn
to
be
turned
from
the
practice
of
Sin
,
but
not
to
the
practice
of
Holiness
.
The
ultimate
Term
is
God
,
Hos.
5.4
.
&
12.6
.
Acts
26.20
.
That
they
should
repent
,
and
turn
to
God
.
This
in
general
.
But
hence
it
is
a
plain
Case
,
that
such
Sinners
remain
impenitent
,
You
have
been
rebellious
against
the
Lord
,
from
the
day
that
I
knew
you
.
How
many
are
there
of
whom
one
may
say
the
like
?
They
that
knew
them
many
years
since
,
knew
them
to
be
profane
Swearers
,
Pot-Companions
,
Scoffers
,
Haters
of
them
that
are
good
,
Enemies
to
God
and
Godliness
;
and
they
are
the
same
at
this
day
.
Now
without
such
an
extraordinary
Spirit
of
Discerning
,
as
the
Apostle
Peter
had
,
one
may
plainly
perceive
such
to
be
yet
in
the
Gall
of
Bitterness
,
and
Bond
of
Iniquity
,
(
as
he
said
of
Simon
Magus
,
Acts
8.22
.
)
And
what
will
become
of
such
,
if
they
repent
not
of
their
Wickedness
,
it
is
easy
for
any
one
that
looketh
into
his
Bible
(
without
a
Spirit
of
Prophecy
)
to
soretell
.
You
read
their
Doom
,
Psal.
11.6
.
Vpon
the
wicked
he
shall
rain
Snares
,
Fire
and
Brimstone
,
and
an
horrible
Tempest
:
this
shall
be
the
Portion
of
their
Cup.
Psal.
68.21
.
Our
God
shall
wound
the
Head
of
his
Enemies
,
and
the
hairy
Scalp
of
such
an
one
as
goeth
on
still
in
his
Trespasses
.
So
see
1
Cor.
6.9
,
10.
Rev.
21.8
.
&
22.15
.
But
because
some
are
outwardly
reformed
,
who
are
not
inwardly
renewed
,
or
throughly
changed
,
let
us
come
to
the
Question
.
Quest.
How
may
a
Man
know
that
he
truly
forsakes
Sin
,
and
turns
from
it
so
,
as
will
evidence
a
sound
Repentance
?
Answ.
1.
When
it
is
from
a
right
Principle
.
As
1.
From
a
right
Fear
of
God
;
from
a
child-like
Fear
of
offending
,
and
not
a
meer
slavish
Fear
of
suffering
.
Prov.
3.7
.
Fear
the
Lord
,
and
depart
from
evil
.
Prov.
16.6
.
By
the
Fear
of
the
Lord
men
depart
from
evil
.
As
we
read
of
Job
,
he
was
one
that
feared
God
,
and
eschewed
Evil
,
Job
1.1
.
And
Nehemiah
,
(
Neh.
5.15
.
)
So
did
not
I
,
because
of
the
fear
of
God
.
Are
we
careful
to
eschew
Sin
with
respect
unto
God
,
and
not
only
to
Men
,
or
to
our selves
?
Indeed
there
is
a
lawful
and
good
use
to
be
made
of
Divine
Threatnings
,
to
restrain
us
from
Sin
;
they
are
a
fit
Object
to
work
on
our
Fear
;
and
we
are
commanded
to
fear
him
that
is
able
to
destroy
both
Soul
and
Body
in
Hell
,
Mat.
10.28
.
Luk.
12.5
.
And
commonly
this
is
the
first
Motive
in
place
,
though
the
last
in
dignity
and
worth
,
(
as
Mr.
A.
Burgesse
says
)
.
But
more
of
this
,
when
I
come
to
speak
of
the
Grace
of
Fear
.
At
present
note
,
If
we
are
only
restrained
,
and
kept
in
by
a
Fear
of
Punishment
,
this
is
but
a
natural
Principle
,
and
shews
only
a
slavish
Spirit
.
To
follow
Vertue
only
or
chiefly
in
hope
of
Reward
,
is
mercenary
;
to
flee
Vice
only
or
chiefly
for
fear
of
Punishment
,
is
servile
.
But
where
the
true
Fear
of
God
ruleth
in
the
Heart
,
there
is
a
Fear
of
displeasing
and
offending
God
,
and
not
only
of
suffering
.
2.
When
we
forsake
Sin
out
of
Love
to
God
.
Psal.
97.10
.
Ye
that
love
the
Lord
,
hate
Evil.
So
this
is
right
,
when
our
Love
to
God
will
not
suffer
us
to
walk
contrary
to
him
.
Jer.
44.4
.
Oh
do
not
this
abominable
thing
that
I
hate
.
When
this
is
a
prevailing
Argument
to
keep
us
from
Sin
,
that
God
hates
it
,
this
would
shew
that
we
love
God
.
When
we
would
not
displease
him
,
would
not
grieve
his
Spirit
,
and
would
not
dishonour
God
,
(
as
we
would
be
ashamed
to
wrong
and
abuse
our
best
Friend
)
and
would
not
be
so
unlike
to
God
as
Sin
makes
us
,
and
would
not
follow
such
a
Course
,
as
would
separate
betwixt
us
and
our
God
,
and
would
hinder
our
Communion
with
God
;
these
things
would
shew
a
loving
,
child-like
disposition
towards
God
,
and
that
we
forsake
Sin
from
a
gracious
Principle
.
3.
When
we
forsake
Sin
from
an
hatred
of
it
.
When
Sin
is
not
onely
barely
left
,
but
loathed
;
when
we
turn
from
it
,
having
our
Hearts
turned
against
it
.
Psal.
101.3
.
I
hate
the
Work
of
them
that
turn
aside
;
(
then
it
follows
)
it
shall
not
cleave
to
me
.
Prov.
8.13
.
The
Fear
of
the
Lord
is
to
hate
Evil
;
not
only
to
depart
from
Evil
,
but
to
hate
Evil
.
There
is
a
Contrariety
and
Opposition
betwixt
Grace
and
Sin
.
Where
true
Grace
is
therefore
,
there
is
not
only
a
declining
of
Evil
from
the
force
of
Education
,
or
Example
,
or
as
being
moved
with
Rewards
promised
,
or
Punishments
that
are
threatned
;
but
there
is
an
Aversness
to
Sin
it self
,
from
a
contrary
Principle
within
,
a
Detestation
of
it
,
an
Antipathy
against
it
.
It
is
part
of
the
Description
of
a
wicked
Man
,
Psal.
36.4
.
that
he
abhorreth
not
evil
.
And
a
bare
Abstinence
from
the
ward
Act
of
Sin
is
not
enough
,
without
an
abhorrence
of
it
.
While
a
Man
retains
a
secret
love
,
and
liking
of
Sin
(
in
Gods
account
)
he
lives
in
Sin
,
though
he
refrains
from
the
gross
outward
Act.
[
†
](A31037-e39380-b)
†
Quid
quod
volumas
facti
origo
est
?
—
Vanissimum
est
dicere
,
volui
,
nec
ramen
feci
.
—
Sicut
malum
non
persicis
,
nec
concupiscere
debueras
.
Tertul.
de
Paenit
.
Though
one
be
not
drunk
with
the
Drunkards
,
though
one
doth
not
swear
with
the
Swearers
,
nor
mock
and
taunt
with
the
Scoffers
;
yet
it
is
bad
enough
,
to
have
pleasure
in
them
that
are
such
,
(
Rom.
1.32
.
)
As
it
is
a
sign
that
we
do
not
truly
hate
Sin
,
if
we
are
not
willing
to
forsake
it
;
So
on
the
other
hand
,
we
do
not
rightly
forsake
Sin
,
if
we
do
not
hate
it
.
There
are
some
whose
Sins
leave
and
forsake
them
,
rather
than
they
leave
and
forsake
their
Sins
.
Some
there
are
,
who
do
not
put
away
their
Sins
,
but
are
forced
to
part
with
them
.
As
Pharaoh
was
forced
to
let
Israel
go
.
As
Phaltiel
parted
with
Michal
,
when
he
could
keep
her
no
longer
;
but
was
sad
at
parting
,
2
Sam.
3.16
.
But
there
is
a
great
difference
betwixt
a
Mans
parting
with
what
he
loveth
,
and
his
casting
away
what
is
loathsome
to
him
.
It
is
very
unpleasing
,
and
grievous
to
him
,
to
part
with
what
he
loveth
.
And
this
shews
a
Man's
love
to
Sin
,
when
he
is
sad
to
think
of
parting
with
it
;
when
it
is
grievous
to
him
,
to
think
of
parting
with
his
vain
Companions
,
sinful
Pleasures
,
&c.
When
it
is
very
unpleasing
to
him
,
to
hear
his
Sins
spoken
against
,
reproved
,
and
threatned
.
When
it
is
irksome
to
him
,
that
Parents
,
or
Governours
keep
him
in
,
will
not
suffer
him
to
take
his
Swing
;
or
when
he
is
under
restraint
by
Poverty
,
Sickness
,
&c.
But
what
a
Man
loaths
,
and
abhors
,
he
is
most
willing
to
put
away
.
Such
things
as
one
hath
an
Antipathy
against
,
he
is
ready
to
flee
from
,
or
is
not
at
ease
,
till
they
be
removed
out
of
his
sight
.
So
a
Man
that
loaths
Sin
,
how
earnestly
does
he
desire
to
be
rid
of
it
?
how
glad
would
he
be
,
to
have
Sin
removed
quite
out
of
his
sight
?
He
could
not
be
satisfied
only
with
a
removal
of
the
Guilt
of
Sin
,
to
be
left
under
the
Power
of
Sin
.
The
presence
,
and
prevalency
of
Sin
,
greatly
afflict
him
.
The
very
presence
of
Sin
is
a
sad
annoyance
,
and
disturbance
to
a
gracious
Spirit
.
A
Man
cannot
delight
in
the
Company
of
those
he
hates
.
So
if
we
hate
Sin
,
we
are
sick
of
it
,
weary
of
it
,
we
would
have
no
more
to
do
with
it
.
And
this
is
a
right
turning
from
Sin
,
when
it
is
cast
off
,
and
abandoned
with
hatred
,
and
detestation
.
So
4.
When
it
is
forsaken
from
a
firm
,
and
fixed
resolution
in
the
Soul
against
it
.
Many
have
a
wishing
Will
(
as
Mr.
Perkins
says
)
but
no
settled
purpose
.
Cases
of
Consc
.
l.
1.
c.
5.
§.
4.
p.
16.
in
Vol.
2.
But
now
where
the
Fear
and
Love
of
God
,
and
hatred
of
Sin
prevails
in
the
Heart
,
there
will
be
a
rooted
,
settled
resolution
against
Sin
.
2.
It
is
a
good
sign
,
that
a
Man
truly
forsakes
Sin
,
when
he
setteth
against
his
inward
corruptions
,
and
feareth
to
Sin
in
secret
.
Some
are
tender
of
their
credit
,
while
they
have
no
tenderness
of
Conscience
:
as
they
are
not
afraid
of
being
guilty
of
those
Sins
in
secret
,
which
they
would
be
ashamed
,
that
others
should
know
.
Close
Chapmen
,
cunning
Gamesters
,
that
love
to
play
under-Board
.
Some
are
for
their
private
Walks
,
and
so
sly
,
that
others
shall
have
much
a
doe
to
trace
them
.
Their
way
is
like
the
way
of
a
Serpent
on
the
Rock
,
or
of
a
Ship
in
the
Sea
.
But
let
such
know
,
The
Eyes
of
the
Lord
are
open
upon
all
the
ways
of
the
Sons
of
Men
,
to
give
every
one
according
to
his
ways
,
and
according
to
the
fruit
of
his
doings
,
Jer.
32.19
.
Prov.
5.21
.
There
is
no
blind-folding
of
the
Eye
of
God's
Omniscience
.
And
as
he
sees
the
most
secret
Sins
;
so
when
at
last
he
shall
turn
the
way
of
the
wicked
upside
down
,
he
will
lay
all
open
to
the
view
of
the
whole
World
.
There
is
nothing
secret
,
which
shall
not
be
revealed
:
nothing
hid
,
which
shall
not
be
made
known
.
Your
secret
Sins
will
one
day
find
you
out
,
and
will
come
out
at
last
.
But
he
that
truly
forsakes
Sin
,
dares
not
allow
of
Sin
in
secret
.
Yea
,
he
is
for
mortifying
his
most
inward
corruptions
.
He
would
not
that
any
way
of
Wickedness
should
be
found
in
him
,
Psal.
139.24
.
It
is
not
enough
to
put
Iniquity
out
of
our
hands
,
while
we
regard
Iniquity
in
our
Hearts
.
What
is
it
,
to
be
like
the
Pharisees
,
that
were
only
for
making
clean
the
outside
of
the
Cup
,
and
Platter
?
We
must
not
only
cleanse
our
Hands
,
but
see
to
the
purifying
of
our
Hearts
,
Jam.
4.8
.
You
would
think
such
worthy
of
derision
,
that
sweep
before
their
Doors
,
while
they
care
not
how
sluttish
the
House
is
within
.
A
Wound
may
have
its
course
of
bleeding
outwardly
quite
stopt
,
and
yet
be
deadly
,
if
it
bleeds
inwardly
.
Oh
,
how
many
,
whose
Spiritual
Wounds
bleed
inwardly
!
Many
whose
Consciences
tell
them
,
the
Act
of
Uncleanness
would
be
too
gross
,
that
yet
allow
themselves
in
speculative
Wickedness
.
And
what
streams
of
unclean
thoughts
,
of
proud
thoughts
,
of
envious
and
malicious
thoughts
?
What
streams
of
carnal
,
covetous
thoughts
are
continually
issuing
from
their
Hearts
without
any
check
?
3.
It
is
a
good
sign
indeed
,
that
a
Man
truly
forsakes
Sin
,
when
he
especially
setteth
himself
against
his
special
sin
.
Psal.
18.23
.
I
was
upright
before
him
:
and
I
kept
my self
from
mine
Iniquity
.
When
a
Man
is
for
getting
down
and
keeping
down
those
Sins
,
to
which
he
is
most
inclined
,
this
shews
he
is
no
longer
in
league
with
Sin
.
If
we
are
not
great
Strangers
to
our
own
Souls
,
we
shall
find
our selves
more
prone
to
some
one
Sin
,
than
to
other
.
One
to
Pride
,
another
to
Covetousness
,
another
to
sensual
Pleasure
,
another
to
Passion
,
&c.
And
though
where
there
is
true
Grace
,
no
known
Sin
is
suffered
to
reign
,
is
fully
and
quietly
obeyed
,
yet
some
Sin
may
tyrannize
.
A
Master-Sin
is
not
always
a
reigning
Sin
.
particular
Sin
in
a
Child
of
God
may
not
be
stronger
,
than
the
particular
gracious
habit
that
is
opposite
unto
it
.
And
as
he
says
,
That
they
err
,
who
tell
us
that
all
Sin
is
equally
mortified
in
the
habit
,
common
experience
fully
proveth
.
Yet
such
Sin
is
so
far
from
having
absolute
command
and
dominion
over
one
truly
gracious
,
that
the
more
he
finds
its
stirring
and
prevalency
,
ordinarily
the
more
he
bends
the
strength
of
his
Prayers
and
Resolutions
against
that
Sin
.
That
Sin
is
wont
to
cost
him
most
Sighs
,
and
Tears
.
And
though
he
be
sorely
foiled
by
it
sometimes
;
yet
he
is
still
for
renewing
his
Conflict
with
it
.
He
does
not
yeild
up
himself
unto
it
.
It
is
the
evil
he
would
not
:
it
is
a
thing
which
he
hates
,
Rom.
7.15
,
19.
And
that
Sin
,
which
is
more
the
matter
of
our
Grief
and
Sorrow
,
than
of
our
Delight
;
which
is
more
hated
,
than
loved
;
which
we
are
not
for
keeping
,
but
would
gladly
part
with
,
and
would
account
it
a
special
Mercy
,
a
deliverance
indeed
,
to
be
freed
from
;
that
Sin
is
not
reigning
,
however
for
sometime
it
may
tyrannize
,
and
sadly
oppress
the
Soul
.
One
thing
more
I
must
add
here
,
That
sometimes
Sinners
are
for
changing
.
They
sometimes
fall
out
with
one
Lust
they
had
been
in
league
with
,
to
fall
in
with
another
,
with
which
now
they
are
more
pleased
.
A
Sinner
that
was
formerly
devoted
to
Voluptuousness
,
and
cared
not
what
he
spent
about
his
sensual
pleasures
,
may
now
be
more
taken
with
worldly
Riches
:
Covetousness
may
have
got
hold
on
him
,
whereupon
he
may
be
so
changed
in
his
course
,
as
if
his
Voluptuousness
was
mortified
.
One
that
hath
been
profane
,
may
leave
his
profane
courses
,
and
turn
into
a
way
of
studied
Hypocrisy
,
to
get
a
Name
,
and
make
a
Show
in
the
World
.
When
(
Alas
!
)
this
is
but
a
fairer
,
and
smoother
way
to
Hell
.
To
turn
from
one
Sin
to
another
,
is
not
to
forsake
Sin
.
This
is
but
like
the
turning
of
a
Door
upon
its
Hinges
(
movetur
,
sed
non
promovetur
:
)
or
like
the
Sluggards
turning
from
side
to
side
on
his
Bed
.
It
is
nothing
to
decline
and
put
away
some
Sins
,
because
they
stand
in
the
way
of
some
other
Lust
,
to
which
a
Man
is
more
addicted
.
But
indeed
this
is
something
,
for
a
Man
to
set
against
that
Sin
,
which
yet
of
all
his
Sins
hath
most
Power
,
and
the
greatest
Interest
;
when
a
Man
cannot
rest
,
till
he
has
also
got
this
Sin
subdued
,
it
shews
there
is
no
Sin
reserved
,
though
he
have
Sin
still
remaining
in
him
,
while
here
.
So
4.
Then
a
Man-truly
forsakes
Sin
,
when
he
setteth
against
all
known
Sin
.
This
evidenceth
ones
opposition
to
be
against
Sin
,
as
Sin
.
And
that
Man
,
who
would
not
allow
himself
in
any
close
way
of
Wickedness
,
would
not
harbour
any
secret
corruption
,
who
would
not
spare
any
darling-Sin
,
who
is
engaged
,
and
heartily
strives
against
his
Master-Sin
;
surely
,
that
Man
will
as
well
resolve
and
strive
against
any
other
known
Sin
.
When
the
main
strength
of
Sin
is
broken
,
then
there
's
hope
of
its
falling
more
and
more
.
And
indeed
if
Repentance
be
sound
,
there
is
not
a
partial
,
but
a
thorow-reformation
.
Jer.
7.5
.
If
ye
throughly
amend
your
ways
,
and
your
doings
—
Ezek.
18.28
.
Because
he
considereth
and
turneth
away
from
all
his
Transgressions
,
he
shall
surely
live
,
he
shall
not
dye
.
Quest.
But
who
can
say
,
I
have
made
my
Heart
clean
,
I
am
pure
from
my
Sin
?
Prov.
20.9
.
Does
not
the
Apostle
James
say
(
chap.
3.2
.
)
In
many
things
we
offend
all
?
And
will
you
not
grant
,
that
the
best
upon
Earth
have
Sins
of
daily
incursion
?
How
then
do
they
turn
away
from
all
their
Transgressions
?
Answ.
1.
There
are
no
Sins
so
small
,
but
the
deliberate
,
licentious
,
resolved
practice
of
them
,
is
sufficient
to
prove
a
Man
in
a
graceless
and
damnable
Estate
.
Thus
a
Man
may
be
condemned
even
for
idle
words
,
Mat.
12.36
,
37.
So
a
Man
may
go
to
Hell
in
earnest
for
foolish
jesting
,
and
the
like
.
And
if
any
Man
seem
to
be
Religious
,
and
bridleth
not
his
Tongue
,
this
Man's
Religion
is
vain
,
Jam.
1.26
.
Small
Crevices
,
not
lookt
unto
,
may
let
in
Water
enough
to
sink
the
Ship
.
A
little
prick
at
the
Heart
is
deadly
.
A
little
Poison
,
without
using
means
against
it
,
may
give
a
Man
enough
,
may
be
his
Bane
.
Not
only
gross
Sins
,
but
such
as
many
count
venial
matters
,
being
indulged
,
and
allowed
of
,
may
sink
Souls
into
Hell
.
2.
One
that
hath
true
Grace
makes
not
so
light
of
those
Sins
of
daily
incursion
,
as
the
Unregenerate
are
wont
to
do
.
He
is
humbled
,
and
grieveth
for
them
,
condemneth
himself
for
them
,
and
according
to
the
degree
and
measure
of
Grace
he
hath
attained
unto
,
he
is
watching
and
striving
against
them
.
In
some
measure
he
is
turned
from
them
both
in
Heart
,
and
Practice
too
.
Vain
thoughts
abound
not
so
much
in
him
,
his
idle
words
arise
not
to
such
a
reckoning
,
as
before
,
while
he
was
insensible
of
the
evil
of
them
.
3.
There
is
a
great
difference
betwixt
gross
wilful
Sins
,
and
Sins
of
Infirmity
.
Wilful
,
gross
Sins
ordinarily
committed
,
shew
the
utter
absence
of
Grace
.
Psal.
36.1
.
The
Transgression
of
the
Wicked
saith
within
my
Heart
,
that
there
is
no
fear
of
God
before
his
Eyes
.
Such
as
live
in
presumptuous
Sins
,
are
plainly
under
the
Dominion
of
Sin
:
and
such
as
are
under
the
Dominion
of
Sin
cannot
be
upright
.
So
much
we
may
gather
from
.
Psal.
19.13
.
Keep
back
thy
Servant
from
presumptuous
Sins
,
let
them
not
have
Dominion
over
me
:
then
shall
I
be
upright
.
Such
are
Conscience-wasting
Sins
.
What
should
one
think
of
such
as
live
in
gross
known
Sins
;
but
that
they
are
dead
in
Trespasses
,
and
Sins
?
But
continued
Sins
of
Infirmity
will
not
prove
the
utter
absence
of
Grace
,
but
only
weakness
,
and
imperfection
in
Grace
.
A
Man
may
be
sincere
,
and
have
a
true
love
to
Holiness
,
and
a
real
hatred
of
Sin
,
as
Sin
,
that
shall
never
be
absolutely
freed
from
Sins
of
Infirmity
while
he
lives
;
yet
such
a
one
bears
them
as
his
Burthen
,
he
complains
of
them
,
as
worse
than
any
natural
Infirmities
,
he
desires
to
be
rid
of
them
more
and
more
.
And
thus
in
voto
&
conatu
,
in
desire
and
indeavour
he
forsakes
all
known
Sin
,
breathing
and
pressing
after
perfect
Holiness
,
though
here
he
cannot
attain
to
it
.
Quest.
But
may
not
one
that
hath
true
Grace
yet
fall
into
gross
Sin
?
as
David
,
and
Peter
did
?
Answ.
This
is
possible
(
we
must
confess
)
and
more
than
possible
:
but
(
I
hope
)
not
common
.
Much
less
is
it
the
common
practise
of
such
to
commit
gross
Sins
.
If
it
was
,
what
difference
would
there
he
betwixt
the
Godly
,
and
Vngodly
?
1
Cor.
6.11
.
Such
were
some
of
you
:
but
ye
are
washed
,
but
ye
are
sanctified
.
Though
Peter
fell
fouly
,
yet
he
arose
quickly
,
as
we
read
,
he
went
out
,
and
wept
bitterly
.
And
it
is
probable
,
David
had
some
remorse
for
his
Sin
before
Nathan
was
sent
to
him
,
(
though
his
Repentance
was
not
answerable
to
the
greatness
of
his
Offence
)
but
we
no
more
find
him
guilty
that
way
.
It
was
a
warning
to
him
.
Though
we
cannot
determine
,
how
oft
a
Godly
Man
may
fall
into
gross
Sin
;
Yet
certainly
,
there
is
a
difference
betwixt
a
Godly
Mans
falls
and
the
wicked
Mans
walk
.
Indeed
such
gross
Sins
being
evidently
known
to
be
Sins
,
and
great
and
grievous
Sins
,
more
hainous
in
their
own
nature
,
use
terribly
to
allarm
the
Conscience
,
when
committed
;
that
without
an
hatred
of
,
and
fixed
resolution
against
them
,
a
Man
can
have
no
evidence
of
the
truth
of
his
Repentance
.
And
a
fixed
Resolution
against
such
Sins
will
not
stand
with
the
frequent
and
ordinary
practice
and
commission
of
them
.
5.
It
is
an
hopeful
Sign
that
a
Man
truly
forsakes
his
Sins
,
when
he
is
for
undoing
what
he
hath
done
amiss
(
so
far
as
in
him
lieth
)
:
That
is
,
1.
Heartily
wishing
he
had
never
done
so
,
wishing
he
had
rather
been
suffering
under
the
Hand
of
God
at
such
and
such
a
time
,
Scalig.
Subt.
p.
1010.
when
he
was
sinning
against
God
;
wishing
he
had
rather
begged
his
Bread
,
than
got
an
Estate
by
Injustice
,
Fraud
,
Theft
;
wishing
he
had
been
lower
in
the
World
,
so
that
his
Corruptions
might
be
brought
down
.
As
one
says
,
He
that
doth
not
wish
he
had
never
committted
such
Sins
,
hath
a
will
to
commit
them
still
,
supposing
the
like
Opportunities
and
Temptations
.
2.
Being
ready
to
make
Satisfaction
and
Restitution
in
such
Cases
,
and
so
far
as
he
is
able
.
Indeed
as
Sin
is
against
God
,
no
meer
Man
could
ever
make
Satisfaction
,
but
that
Work
is
proper
and
peculiar
unto
Jesus
Christ
,
God-Man
.
Yet
as
we
may
have
wronged
others
,
in
many
Cases
we
may
and
ought
to
make
them
Satisfaction
;
and
thus
we
should
after
a
sort
undo
what
we
have
done
amiss
.
If
we
have
wronged
the
Souls
of
others
by
drawing
or
encouraging
them
to
Sin
,
we
are
under
a
greater
Obligation
to
do
what
in
us
lyeth
to
draw
them
to
Repentance
,
and
turn
them
from
Sin
,
that
they
be
not
undone
by
us
and
it
.
We
must
indeavour
to
do
as
much
good
this
way
,
as
ever
formerly
we
have
done
hurt
.
The
penitent
Thief
indeavoured
to
bring
his
Companion
in
Sin
and
Suffering
to
Repentance
,
as
we
see
,
Luke
23.40
,
41
,
Dost
thou
not
fear
God
,
seeing
thou
art
in
the
same
Condemnation
?
And
we
indeed
justly
,
for
we
receive
the
due
Reward
of
our
Deeds
,
&c.
If
we
have
wronged
others
in
their
good
Names
,
by
unjust
Censures
,
false
Reports
,
&c.
We
must
willingly
take
shame
for
it
,
and
be
ready
to
unsay
what
we
have
unjustly
said
against
them
.
If
we
have
wronged
others
in
their
worldly
Goods
and
Estates
,
we
must
be
for
repairing
the
Damage
they
have
suffered
by
us
,
if
it
may
be
by
Restitution
;
or
if
(
we
cannot
make
Restitution
of
the
same
thing
unjustly
taken
or
kept
from
them
,
then
)
by
Satisfaction
,
with
something
of
as
great
worth
and
use
to
them
,
as
the
thing
it self
would
have
been
.
This
is
so
plain
a
Duty
,
that
none
can
deny
it
;
how
few
soever
there
are
that
will
practise
it
.
But
true
Repentance
will
put
upon
the
practice
of
it
.
See
a
notable
Instance
,
Luk.
19.1
.
So
Ezek.
33.14
,
15.
If
he
turn
from
his
Sin
,
Neque
enim
peccare
desistit
qui
alienum
retinet
.
Grotius
.
Si
res
propter
quam
peccatum
perpetratar
reddi
potest
,
&
non
restituitur
,
poenitentia
non
agitur
,
sed
simulatur
.
Aug.
and
do
that
which
is
lawful
and
right
;
if
the
wicked
restore
the
Pledg
,
give
again
that
he
had
robbed
.
A
Man
turns
not
from
his
Sin
of
wrong-doing
,
but
continues
in
it
,
till
he
is
willing
to
make
Restitution
,
or
a
Recompensation
for
the
wrong
he
has
done
.
Question
.
But
what
if
the
Party
wronged
be
dead
?
Answ.
Then
what
was
due
to
him
,
becomes
due
to
his
Heirs
or
Executors
,
&c.
to
whom
he
hath
left
his
[
*
](A31037-e41540-b)
*
Si
debet
ei
pecuniam
,
reddit
eam
haeredibus
ejus
,
si
non
novit
ullos
haeredes
,
relinquit
pecuniam
in
Curia
,
&
confitetur
.
In
lib.
Musar
.
fol.
18.
p.
2.
Vid.
M.
Pol.
Synops.
in
Mat.
5.24
.
Estate
;
and
we
have
no
right
to
it
.
Or
if
the
Man
have
no
Kinsman
for
one
to
recompense
the
Trespass
unto
,
let
the
Trespass
be
recompensed
unto
the
Lord
,
Numb.
5.8
.
What
you
are
not
lawful
Possessors
of
,
it
is
good
to
discharge
your selves
of
,
separating
it
to
pious
and
charitable
Vses
,
that
is
,
to
the
Use
of
the
prime
and
absolute
Owner
,
(
when
you
cannot
restore
it
to
the
proper
Owner
)
.
But
otherwise
,
the
Lord
hates
Robbery
for
Burnt-Offering
,
Isa.
61.8
.
It
is
abominable
that
any
should
steal
,
and
take
away
any
thing
unjustly
from
their
Neighbour
,
with
an
intent
to
serve
God
with
what
is
not
their
own
.
And
the
like
Course
is
to
be
taken
,
when
a
Man
knoweth
not
whom
or
how
many
he
hath
wronged
.
Dan.
4.27
.
Break
off
thy
Sins
by
Righteousness
,
and
thine
Iniquities
by
shewing
Mercy
to
the
poor
.
Such
as
have
been
scraping
Estates
together
by
covetous
practices
,
by
oppressing
,
over-reaching
and
defrauding
others
;
such
as
have
made
it
their
Trade
to
injure
as
many
as
they
could
,
who
have
had
dealing
with
them
;
such
as
can
never
find
out
all
that
have
suffered
by
them
:
as
they
would
manifest
their
Repentance
to
be
serious
,
must
be
ready
to
do
good
to
all
as
they
have
opportunity
,
and
must
so
much
the
more
abound
in
Acts
of
Charity
,
as
before
they
have
abounded
in
the
contrary
.
Quest.
But
what
if
a
Man
hath
been
so
injurious
to
others
,
that
his
whole
Estate
will
not
make
Satisfaction
?
Answ.
This
is
a
sad
Case
indeed
!
But
he
ought
to
go
as
far
as
he
can
in
satisfying
those
whom
he
hath
wronged
;
and
what
he
cannot
do
at
present
,
he
must
resolve
,
and
be
willing
to
promise
to
make
full
satisfaction
when
God
makes
him
able
,
(
unless
the
injured
and
suffering
Party
freely
release
and
discharge
him
)
.
Yea
,
when
he
cannot
do
it
of
himself
,
he
should
improve
his
Interest
in
Friends
,
if
they
would
be
perswaded
to
help
him
out
.
And
this
is
certain
,
that
true
Peace
of
Conscience
cannot
be
bought
too
dear
,
though
all
a
Man
hath
in
the
World
goes
for
it
.
In
this
Case
a
Man
should
be
for
undoing
his
Sin
,
(
so
far
as
he
can
)
although
it
would
be
his
undoing
in
the
World
.
2.
When
a
Man
by
extream
Poverty
is
quite
disabled
to
make
Satisfaction
for
the
Wrongs
he
hath
done
.
Though
the
Act
thus
becoming
impossible
be
not
necessary
;
yet
the
Will
,
I
say
,
a
Will
to
satisfy
if
he
was
able
,
or
when
he
shalll
be
able
,
is
necessary
,
without
which
there
is
no
Evidence
of
his
true
Repentance
of
the
Sin
,
or
that
the
Sin
is
pardoned
.
There
must
be
a
serious
and
hearty
willingness
to
do
it
,
if
a
man
be
in
a
capacity
to
do
it
;
and
this
ought
to
afflict
him
more
than
simple
Poverty
,
that
he
cannot
do
it
.
6.
One
that
is
indeed
turned
from
Sin
,
ordinarily
is
very
careful
to
avoid
Occasions
of
Sin
,
ordinarily
fears
to
run
upon
Temptations
.
As
the
burnt
Child
dreads
the
Fire
.
7.
Such
an
one
having
his
Heart
turned
against
Sin
,
ordinarily
shunneth
and
abstaineth
from
the
very
appearance
of
Evil
;
what
looketh
like
Sin
he
is
wont
to
startle
at
;
he
would
keep
as
far
from
Sin
as
may
be
;
he
fears
to
come
near
it
.
8.
Such
a
one
would
turn
others
from
Sin
too
.
He
would
not
,
that
others
should
walk
on
in
Sin
,
if
he
can
hinder
it
.
He
is
opposing
Sin
in
others
;
especially
in
those
who
are
near
and
dear
to
him
,
and
in
whom
he
hath
most
Interest
.
And
such
as
formerly
he
was
drawing
to
Sin
,
he
will
look
on
himself
as
doubly
engaged
,
to
do
what
he
can
to
help
them
out
of
the
Snare
.
Thus
such
as
have
been
notorious
in
Sin
and
Wickedness
,
after
Conversion
are
ordinarily
seen
to
be
most
zealous
against
it
.
9.
One
that
rightly
turneth
from
Sin
,
would
never
return
to
it
more
.
He
will
say
as
Ephraim
,
What
have
I
to
do
any
more
with
Idols
?
Sometimes
a
Sinner
and
his
Lust
seem
to
be
fallen
out
,
but
they
are
soon
piec'd
again
.
He
may
be
angry
with
Sin
for
a
fit
,
but
does
not
hate
and
forsake
it
.
Now
when
the
unclean
Spirit
returns
,
after
he
seem'd
to
be
cast
out
,
he
useth
to
get
stronger
possession
,
that
the
last
Estate
of
that
Man
is
worse
than
the
first
,
Luk.
11.24
,
25
,
26.
The
Apostle
Peter
speaketh
after
the
like
manner
of
such
as
had
escaped
the
Pollutions
of
the
World
,
but
were
afterwards
again
intangled
and
overcome
,
as
the
Dog
returns
to
his
Vomit
,
The
latter
End
,
says
he
,
is
worse
with
them
than
the
beginning
,
2
Pet.
2.20
,
21
,
22.
But
a
right
forsaking
of
Sin
is
set
forth
by
such
Expressions
,
as
plucking
out
the
right
Eye
,
cutting
off
the
right
Hand
,
Mat.
5.29
,
30.
(
and
there
is
no
restoring
any
of
these
Members
,
when
separated
from
the
Body
)
And
by
crucifying
the
Flesh
,
Gal.
5.24
.
And
mortifying
the
earthly
Members
,
Col.
3.5
.
In
true
Repentance
Sin
receives
its
Death's
Wound
.
Though
it
stir
and
struggle
still
,
its
Head
is
broken
;
yea
,
it
is
wounded
at
the
Heart
,
so
wounded
that
it
can
never
recover
its
full
Power
and
Dominion
.
Now
it
is
dying
,
though
but
a
lingring
Death
.
How
many
that
do
but
seemingly
oppose
,
that
desire
not
,
resolve
not
on
the
Death
of
Sin
?
They
are
but
like
Fencers
,
they
do
not
fight
in
good
earnest
:
As
Fencers
sometimes
seem
to
be
in
a
deadly
Feud
,
while
secretly
they
are
in
League
,
and
very
good
Friends
.
Some
reform
for
a
fit
,
but
soon
face
about
,
and
as
Lot's
Wife
,
look
back
upon
Sodom
.
Some
part
with
their
Sins
,
as
Mariners
throw
their
Goods
over-board
in
a
Storm
,
who
are
ready
to
gather
them
up
again
when
the
Storm
is
over
;
so
they
will
seek
their
Lusts
again
.
Such
a
temporary
Reformation
is
little
worth
.
This
is
not
the
Repentance
never
to
be
repented
of
.
There
is
Joy
in
Heaven
over
a
Sinner
that
truly
repents
and
turns
from
Sin
;
but
when
a
Sinner
is
for
returning
to
his
old
Sins
again
,
none
but
the
Devils
and
wicked
Men
can
be
pleased
with
this
fight
.
True
it
is
,
a
godly
Man
oft
sinneth
against
his
Resolution
,
but
he
sinneth
not
with
Resolution
,
as
the
ungodly
do
.
His
Will
and
Resolution
is
still
against
Sin
,
though
Corruption
remaining
in
him
,
raised
by
the
Violence
of
Temptation
,
swelleth
and
floweth
over
the
Bank
of
his
set
Resolution
.
(
10.
)
He
that
truly
forsakes
Sin
,
turneth
so
from
Sin
,
that
withal
he
turneth
unto
God
.
And
thus
I
come
to
the
Term
unto
which
the
repenting
Sinner
turneth
.
For
one
to
rest
here
,
that
he
has
left
such
and
such
Sins
,
unto
which
he
was
addicted
,
is
,
in
Portu
impingere
,
to
suffer
Shipwrack
in
the
Haven
.
And
how
sad
is
that
!
An
half-turn
would
prove
Men
but
almost
Christians
.
And
they
that
are
almost
Christians
,
are
but
almost
saved
.
The
Repentance
which
Paul
preached
was
Repentance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
God
,
Acts
20.21
.
As
Repentance
has
one
Eye
on
Sin
,
to
mourn
for
it
,
and
to
shun
and
avoid
it
;
so
it
hath
another
Eye
towards
God
,
to
turn
to
him
,
and
follow
him
.
Jer.
4.1
.
If
thou
wilt
return
,
O
Israel
,
saith
the
Lord
,
return
unto
me
.
Quest.
How
may
a
Man
know
that
he
turneth
unto
God
aright
?
Answ.
1.
When
the
Heart
is
turned
unto
God
,
that
is
right
.
Whatever
a
Man
doth
in
Religion
without
the
Heart
,
is
to
no
purpose
,
as
not
done
at
all
.
Prayer
without
the
Heart
is
vain
Babling
;
and
Service
presented
to
God
without
the
Heart
,
is
but
a
vain
Oblation
.
If
we
would
seek
the
Lord
so
as
to
find
him
,
we
must
search
for
him
with
all
our
Hearts
.
That
is
but
a
feigned
Turning
to
God
,
which
is
without
the
Heart
.
Jer.
3.10
.
Judah
hath
not
turned
unto
me
with
her
whole
Heart
,
but
feignedly
,
saith
the
Lord
.
How
can
we
say
that
we
are
turned
to
God
,
if
our
Hearts
are
not
with
him
?
if
our
Hearts
incline
more
another
way
?
We
cannot
deny
but
naturally
they
are
set
upon
Sin
and
the
World
,
and
averse
from
God
,
(
so
far
are
Mans
Hearts
corrupted
by
the
Fall
)
.
But
are
our
Hearts
now
changed
?
Are
they
turned
,
and
now
chiefly
set
upon
God
?
Is
God
the
Center
,
towards
whom
our
Hearts
now
most
incline
?
Are
they
set
upon
him
as
the
chiefest
Good
?
If
not
,
we
have
not
as
yet
turned
to
him
?
2.
When
a
Man
is
turned
to
God
,
he
will
shake
off
his
sinful
Companions
,
and
joyn
himself
to
such
as
fear
God
,
yea
his
Heart
will
cleave
to
such
.
He
can
no
longer
delight
in
the
Company
of
those
,
who
make
it
their
work
and
pastime
,
both
to
dishonour
God
,
and
would
draw
him
to
do
the
like
.
But
his
Delight
is
in
the
Saints
,
such
as
bear
God's
Image
.
As
the
Psalmist
,
I
am
a
Companion
of
all
them
that
fear
thee
.
But
,
Depart
from
me
,
ye
Evil-Doers
;
for
I
will
keep
the
Commandments
of
my
God
.
3.
One
that
is
turned
to
God
will
be
for
turning
others
to
him
.
If
we
are
turned
to
God
,
it
will
grieve
us
to
see
others
,
and
especially
to
see
any
of
ours
,
strangers
to
him
,
and
at
a
great
distance
from
him
,
walking
contrary
to
him
.
If
we
are
brought
home
to
God
,
we
shall
be
inclined
to
pity
and
pray
for
poor
Sinners
,
that
still
ly
out
from
God
,
that
seek
not
after
him
.
Oh
,
(
think
we
)
what
Enemies
these
are
to
themselves
!
Alas
,
how
do
they
forsake
their
own
Mercy
,
to
follow
lying
Vanities
!
We
shall
desire
(
whatever
the
Success
be
)
that
we
may
not
omit
our
Duty
;
but
may
tell
them
of
the
evil
of
their
ways
,
as
we
have
opportunity
,
and
endeavour
to
reclaim
them
.
The
Righteous
would
be
turning
others
to
Righteousness
.
4.
One
that
is
turned
to
God
,
is
for
walking
with
him
.
Now
he
is
for
walking
in
God's
ways
.
Repentance
softneth
the
Heart
,
and
so
prepares
it
to
receive
an
Impression
from
God's
Word
,
which
the
stony
,
hard
,
and
impenitent
Heart
resisteth
.
And
where
Sin
,
as
Sin
,
is
grievous
,
there
God's
Commands
are
not
grievous
,
but
such
a
Soul
will
desire
and
delight
to
obey
them
.
A
Soul
that
is
turned
to
God
,
will
fear
to
walk
contrary
to
him
,
in
any
way
of
Disobedience
.
Such
a
one
would
keep
close
to
God
.
His
Care
,
Study
and
Indeavour
is
,
to
walk
in
all
the
Commandments
of
the
Lord
,
blameless
.
Thus
sound
Repentance
will
produce
sincere
Obedience
.
And
this
is
bringing
forth
Fruits
,
and
doing
Works
meet
for
Repentance
,
(
Mat.
3.8
.
Acts
26.20
.
)
to
obey
God's
Commands
sincerely
and
impartially
.
A
meer
external
Obedience
is
not
enough
,
but
we
must
obey
from
the
Heart
.
A
partial
Obedience
is
not
enough
,
but
we
must
have
a
Respect
unto
all
God's
Commands
,
not
allowing
our selves
to
neglect
or
transgress
any
one
Precept
,
either
of
the
first
or
second
Table
.
As
we
would
prove
that
we
are
indeed
turned
to
God
,
we
must
make
it
our
Care
to
walk
uprightly
before
him
.
5.
If
indeed
we
are
turned
to
God
,
we
would
be
getting
still
nearer
and
nearer
to
him
.
As
the
Psalmist
,
My
Soul
followeth
hard
after
thee
.
We
shall
follow
on
to
know
the
Lord
,
and
to
enjoy
more
of
him
.
We
shall
be
for
more
conformity
to
God
,
and
for
more
communion
with
him
.
One
that
is
turned
to
God
,
is
not
for
standing
at
a
stay
in
Religion
.
He
would
be
making
progress
in
Heaven's
way
,
in
the
way
of
Holiness
.
6.
One
that
is
turned
to
God
,
now
cleaveth
to
him
with
purpose
of
Heart
.
His
resolution
is
(
by
the
help
of
Divine
Grace
)
to
follow
the
Lord
fully
.
So
if
we
are
turned
to
God
,
we
would
no
more
turn
away
from
him
.
We
have
enough
of
departing
from
God
:
we
would
never
more
wickedly
depart
from
him
.
The
remembrance
of
our
former
course
will
oft
make
our
Hearts
sad
.
Have
we
not
found
it
an
evil
thing
,
and
bitter
,
that
formerly
we
forsook
the
Lord
,
that
his
fear
was
not
in
us
?
So
our
Hearts
will
smite
us
now
,
when
we
have
been
stepping
a
little
aside
.
It
will
grieve
us
,
that
we
do
not
at
all
times
keep
so
close
to
God
,
as
we
ought
.
And
we
shall
dread
the
thoughts
of
departing
from
God
,
more
than
of
parting
with
all
we
have
in
the
World
.
As
the
Church
,
Psal.
44.17
,
18.
All
this
is
come
upon
us
;
yet
have
we
not
forgotten
thee
,
our
Heart
is
not
turned
back
,
neither
have
our
steps
declined
from
thy
way
.
So
we
shall
desire
,
whatever
befalleth
us
in
the
World
for
his
sake
,
that
we
may
never
be
false
to
him
,
may
never
more
forsake
him
.
But
Apostacy
is
a
dreadful
sign
of
Impenitency
.
AN
APPENDIX
,
Referring
to
the
Trial
of
Repentance
,
or
Turning
from
Sin
.
ROM.
6.14
.
For
Sin
shall
not
have
Dominion
over
you
—
THe
best
are
not
freed
from
the
in-being
,
and
in-dwelling
of
Sin
here
,
1
Joh.
1.8
.
If
we
say
that
we
have
no
Sin
,
we
deceive
our selves
,
and
the
Truth
is
not
in
us
.
Yet
all
that
are
in
a
state
of
Grace
,
are
freed
from
the
Dominion
of
Sin
.
And
where
Sin
is
not
mortified
,
it
is
mortal
.
That
it
greatly
concerns
every
one
strictly
to
enquire
,
whether
Sin
be
subdued
,
or
yet
reigning
in
him
?
Alas
!
How
many
account
their
Sins
no
more
than
Infirmities
,
when
indeed
they
are
reigning
.
A
most
dangerous
deceit
!
As
there
are
many
(
on
the
other
hand
)
truly
gracious
,
who
feeling
the
stirrings
of
Corruption
,
are
thence
ready
to
conclude
,
or
at
least
fear
and
suspect
,
they
are
still
under
the
Dominion
of
Sin
.
Now
I
shall
shew
you
briefly
,
how
you
may
know
whether
Sin
hath
Dominion
over
you
?
Or
whether
(
by
Grace
)
you
are
freed
from
Sins
Dominion
?
By
the
Dominion
of
Sin
here
,
I
understand
,
not
the
actual
Prevalence
of
some
Sin
for
a
fit
,
but
the
habitual
Power
of
Sin
,
whereby
a
Man
is
in
a
state
of
Subjection
to
Sin
.
That
the
Question
amounts
to
thus
much
,
Whether
a
Principle
of
Grace
,
or
Corruption
,
be
chief
Ruler
and
Commander
in
you
?
I
premise
these
two
or
three
things
.
1.
A
Man
cannot
possibly
be
at
the
same
time
,
both
under
the
Dominion
of
Sin
,
and
also
under
the
Rule
and
Government
of
Grace
.
A
Man
cannot
be
a
Servant
of
Sin
,
and
a
Servant
of
Righteousness
,
both
together
.
None
can
serve
two
Masters
so
contrary
.
It
is
a
clear
,
and
sufficient
proof
,
we
are
not
in
a
state
of
Grace
,
if
we
be
under
the
dominion
of
Sin
.
2.
We
are
all
naturally
under
the
dominion
of
Sin
.
This
all
,
that
understand
,
and
acknowledg
Mans
Fall
,
and
Original
Sin
,
must
acknowledg
.
And
the
Scripture
abounds
in
the
proof
of
it
.
3.
Therefore
unless
we
have
been
changed
by
renewing
sanctifying
Grace
,
we
are
still
under
the
power
and
dominion
of
Sin
.
These
things
are
plain
,
and
undeniable
.
Now
First
,
I
shall
discover
certain
false
signs
,
whereupon
many
,
without
ground
,
conclude
they
are
not
under
the
dominion
of
Sin
.
(
1.
)
You
may
not
be
sensible
of
the
commanding
,
domineering
Power
of
Sin
,
and
yet
be
really
under
the
dominion
of
Sin
.
As
(
on
the
other
hand
)
a
Man
may
feel
the
workings
and
stirrings
of
Corruption
,
who
is
not
under
the
full
Power
and
Dominion
of
it
.
Sin
ruleth
by
way
of
enticing
,
not
by
Force
and
Violence
.
It
s
chief
Seat
and
Throne
is
in
the
Will
;
and
the
less
Reluctancy
in
the
Will
against
Sin
,
the
greater
is
its
Power
and
Dominion
.
And
Insensibleness
of
Sin
is
a
great
sign
of
its
Strength
and
Prevalence
.
A
sick
Man's
case
is
many
times
most
sad
,
when
he
has
no
sense
of
his
Sickness
.
(
2.
)
You
may
not
be
under
Terrors
of
Conscience
for
Sin
,
and
yet
may
be
under
the
Dominion
of
Sin
.
While
the
strong
Man
keeps
his
Palace
,
all
is
in
Peace
.
An
evil
Conscience
may
be
a
quiet
Conscience
,
may
be
lull'd
asleep
for
a
time
.
(
3.
)
You
may
be
under
the
arrest
of
your
own
Consciences
.
Conscience
may
shake
,
and
terrifie
you
,
and
thus
you
may
be
brought
to
a
kind
of
remorse
for
Sin
,
and
yet
not
freed
from
the
Dominion
of
Sin
.
Sinner
,
wouldest
thou
fain
put
off
Conscience
?
dost
thou
indeavour
to
do
all
thou
canst
to
stop
its
Mouth
,
to
still
its
Clamours
?
Art
thou
far
from
joyning
and
taking
part
with
Conscience
against
thy
Lusts
?
Then
it
is
plain
,
thou
art
joyned
to
thy
Lusts
.
And
whatever
trouble
thou
hast
for
sins
committed
,
if
it
does
not
weaken
the
Power
and
Habit
of
Sin
in
thee
;
if
it
be
not
joyned
with
a
serious
purpose
and
resolution
against
Sin
;
if
thou
art
as
ready
to
commit
the
same
Sin
again
,
when
a
Temptation
and
Opportunity
is
offered
;
thy
Repentance
is
little
better
than
a
Mock-repentance
.
(
4.
)
Thou
mayest
have
a
kind
of
Conflict
within
thy self
against
Sin
,
and
yet
be
under
the
Dominion
of
Sin
.
For
,
1.
Sometimes
one
Lust
makes
head
against
another
.
Though
all
Sins
agree
in
their
general
Nature
,
as
contrary
to
the
holy
Law
of
God
:
yet
some
Sins
disagree
in
respect
of
their
particular
Objects
and
Interests
.
So
Pride
may
set
against
such
Sins
as
would
bring
a
Man
to
shame
and
disgrace
.
So
a
Sinner's
Covetousness
may
cross
a
costly
expensive
Lust
,
which
otherwise
he
has
a
mind
on
.
2.
Or
the
Conflict
in
a
Sinner
is
thus
,
his
Will
is
to
serve
and
satisfy
such
a
Lust
,
but
his
Conscience
is
against
it
.
Thus
a
Sinner
hath
many
sad
checks
of
Conscience
sore
against
his
Will.
The
Conscience
of
many
a
natural
Man
does
not
only
oft
accuse
and
condemn
him
for
Sins
committed
;
but
also
sometimes
does
check
,
menace
,
and
terrify
him
,
when
he
is
about
the
commission
of
Sin
:
while
yet
the
Will
is
predominantly
set
upon
Sin
.
As
there
may
be
Insurrections
,
great
Stirs
and
Busles
in
a
Kingdom
against
its
Government
,
and
yet
the
Government
not
be
cast
off
,
but
may
prevail
and
suppress
those
Insurrections
.
So
Conscience
is
stirring
in
a
Sinner
sometimes
,
it
riseth
up
against
such
or
such
a
Lust
;
but
for
all
that
there
is
a
stronger
Party
within
,
a
corrupt
Will
,
a
depraved
Appetite
and
Affections
,
that
adhere
to
it
still
,
and
keep
it
in
the
Throne
.
(
5.
)
A
Child
of
God
may
fall
into
the
same
Sin
,
(
materially
)
and
yet
that
be
but
a
Sin
of
Infirmity
in
him
,
which
may
be
a
reigning
Sin
in
thee
.
Though
thou
mayest
sometimes
see
those
that
are
better
than
thy self
overtaken
with
Passion
;
or
see
them
sometimes
immoderate
,
spending
too
much
precious
time
in
Sports
and
Recreations
,
&c.
And
yet
,
Sinner
,
know
there
is
a
difference
betwixt
their
falling
into
a
Sin
,
and
thy
living
and
lying
still
in
it
.
There
is
a
difference
betwixt
their
being
sometimes
foiled
by
it
,
and
thy
yielding
up
thy self
fully
to
it
.
There
is
a
difference
betwixt
their
serious
repenting
of
it
,
and
breaking
off
a
Course
of
Sin
,
and
thy
allowing
and
full
liking
of
it
,
and
holding
on
thy
Course
.
(
6.
)
Thou
mayest
be
free
from
all
gross
Sins
,
and
yet
be
under
the
Dominion
of
Sin
.
Though
Divines
sometimes
distinguish
betwixt
a
partial
and
a
total
Dominion
of
Sin
,
and
say
further
,
that
a
partial
Dominion
of
Sin
may
stand
with
a
State
of
Grace
,
but
not
a
total
:
yet
here
you
must
not
understand
them
,
as
if
by
partial
Dominion
they
meant
the
Dominion
of
some
Sins
only
,
and
by
total
the
Dominion
of
all
kind
of
Sins
.
That
is
not
their
meaning
.
But
that
is
the
full
and
total
,
compleat
and
absolute
Dominion
of
Sin
,
when
a
Man
freely
peaceably
,
fully
,
(
ex
studio
&
ex
animo
,
)
gives
up
himself
to
any
known
Sin
,
whether
it
be
scandalous
or
not
,
whether
it
be
open
or
secret
.
And
the
partial
Dominion
of
Sin
(
with
them
)
is
,
when
Sin
gets
Mastery
for
a
time
,
when
there
is
not
an
actual
,
or
at
least
,
not
a
prevalent
Resistance
and
Opposition
of
Sin
,
as
to
some
particular
Acts
;
and
yet
Sin
gets
not
full
and
peaceable
possession
:
but
there
is
the
Spirit
lusting
and
striving
against
the
Flesh
,
there
is
a
Principle
of
Reluctance
to
that
Sin
a
Man
is
drawn
to
commit
;
that
though
at
present
he
be
worsted
by
it
,
yet
he
yields
not
up
himself
to
it
.
But
(
as
one
has
the
Comparison
)
as
there
are
several
Forms
of
Government
,
or
Dominion
,
(
as
Democracy
,
Aristocracy
,
and
Monarchy
)
:
Sometimes
the
Dominion
is
exercised
by
many
,
sometimes
by
one
alone
;
yet
Subjection
to
any
of
them
is
true
Subjection
,
and
sets
up
Dominion
.
So
though
in
some
,
more
Sins
bear
rule
together
,
in
others
,
some
one
Sin
bears
chief
rule
;
yet
a
full
willing
Subjection
to
Sin
,
whether
one
or
more
,
proves
the
Dominion
of
Sin
.
Thus
though
thou
keepest
free
from
gross
scandalous
Sins
,
yet
if
thou
freely
allowest
thy self
to
continue
in
other
Sins
,
in
any
known
Sin
,
thou
art
the
Servant
of
Sin
,
and
Sin
hath
Dominion
over
thee
.
Yea
,
note
further
:
Thou
mayest
live
in
those
Sins
,
which
yet
break
not
forth
into
the
outward
Act.
While
Sin
hath
the
Command
of
the
Heart
,
it
hath
Dominion
.
And
thus
thou
art
an
unclean
Person
who
allowest
thy self
,
and
delightest
in
speculative
Wickedness
,
though
thou
never
didst
commit
the
Act
of
Uncleanness
.
Lusting
after
a
Woman
is
committing
adultery
in
the
heart
,
Mat.
5.28
.
So
thou
mayest
be
a
meer
Sensualist
,
a
Swine
,
a
Brute
,
though
thou
never
drinkest
unto
drunkenness
,
and
never
eatest
to
gluttonous
excess
;
if
thou
only
designest
the
pleasing
of
thy
Appetite
and
Palate
,
if
thou
lookest
no
higher
than
to
the
pleasing
of
the
Flesh
.
So
Covetousness
may
be
a
reigning
Sin
in
thee
,
though
thou
art
not
to
be
charged
with
hording
up
riches
,
that
should
be
laid
out
to
the
glory
of
God
,
and
good
of
others
;
though
thou
hast
never
so
little
of
the
World
in
thy
possession
,
yet
thou
mayest
be
a
covetous
Man
,
and
an
Idolater
,
if
thy
Heart
be
full
of
inordinate
love
to
worldly
Riches
.
(
7.
)
You
may
be
morally
honest
,
just
in
your
dealings
,
charitable
to
the
poor
,
your
Lives
may
be
adorned
with
a
shew
of
many
fair
moral
Vertues
,
and
yet
you
may
remain
under
the
Dominion
of
Sin
,
and
in
an
ungodly
State
.
As
you
may
still
be
without
the
true
Fear
of
God
,
and
without
Love
to
God
,
and
may
have
no
care
to
serve
him
.
Sin
shews
and
exercises
its
ruling
Power
and
Dominion
,
not
only
in
commanding
,
but
in
forbidding
;
not
only
in
putting
Men
upon
the
works
of
the
Flesh
,
but
in
keeping
them
off
from
a
Course
of
Piety
.
As
one
;
If
Sin
have
a
negative
Voice
in
your
Religion
,
whether
God
shall
be
worshipped
and
obeyed
,
or
not
?
it
is
your
King
.
Not
seeking
,
not
serving
God
,
is
enough
to
prove
thee
ungodly
.
Living
in
the
neglect
of
known
Duty
,
shews
Sin
to
have
a
negative
Voice
in
thee
,
and
that
thou
chusest
to
obey
Sin
,
rather
than
to
obey
God
.
(
8.
)
You
may
make
a
fair
Profession
,
yea
,
may
be
very
high
in
Profession
,
and
yet
under
the
Dominion
of
Sin
.
Luk.
13.25
,
26
,
27.
Lord
,
Lord
,
open
unto
us
:
—
We
have
eaten
and
drunk
in
thy
Presence
,
and
thou
hast
taught
in
our
Streets
.
But
he
shall
say
,
I
tell
you
,
I
know
not
whence
ye
are
.
Depart
from
me
,
all
ye
Workers
of
Iniquity
.
Visible
Saints
may
be
secret
Workers
of
Iniquity
.
Yea
,
a
Man
may
be
not
only
a
smooth
Professor
,
but
an
eminent
Preacher
,
and
yet
a
Servant
of
Sin
.
There
have
been
Workers
of
Miracles
,
who
for
all
that
were
Workers
of
Iniquity
.
Mat.
7.22
,
23.
Judas
was
an
Apostle
,
and
yet
a
very
Slave
to
the
Lust
of
Covetousness
.
Next
I
come
to
give
you
some
Notes
,
whereby
you
may
know
whether
you
are
freed
from
the
Dominion
of
Sin
.
Only
that
you
may
pass
a
right
Judgment
on
your
State
,
you
must
take
them
conjunct
,
and
especially
attend
to
the
three
last
.
1.
If
now
you
are
freed
from
the
Dominion
of
Sin
,
then
certainly
you
have
been
made
sensible
what
a
miserable
Bondage
it
is
to
be
in
subjection
to
Sin
;
you
see
Sin
to
be
the
worst
Master
any
Man
can
serve
;
that
to
be
a
Gally-slave
to
the
Turk
,
is
not
so
bad
as
to
be
a
Servant
to
Sin
.
As
I
said
before
,
we
are
all
naturally
under
the
Dominion
of
Sin
,
and
so
we
continue
,
till
we
feel
what
a
cruel
oppressing
Tyrant
Sin
is
.
We
have
no
will
to
cast
off
its
yoke
,
till
we
come
to
be
gall'd
and
pinch'd
.
Did
you
never
groan
under
its
Oppressions
?
I
must
say
,
that
is
no
good
Sign
.
But
if
thou
canst
no
more
have
a
good
and
favourable
thought
of
the
Service
of
Sin
;
if
thou
canst
not
but
look
upon
it
as
a
far
greater
Evil
to
be
given
up
to
thy
sinful
Passions
,
to
thy
corrupt
Affections
,
to
be
given
up
to
thine
own
Hearts
lusts
;
I
say
,
if
thou
wouldest
account
this
a
far
greater
Evil
,
than
to
be
given
up
to
the
Wills
and
Lusts
of
the
most
malicious
Enemies
thou
hast
,
or
canst
have
in
the
World
;
this
is
an
hopeful
Sign
thou
art
not
a
willing
Subject
and
Servant
of
Sin
.
Thus
it
was
with
the
Apostle
,
Rom.
7.24
.
O
wretched
Man
that
I
am
!
who
shall
deliver
me
from
this
Body
of
Death
?
He
looked
upon
a
Body
of
Sin
,
as
a
more
grievous
Burden
than
all
his
Bonds
,
Afflictions
,
and
Sufferings
in
the
Body
.
2.
So
this
is
an
hopeful
Sign
,
when
(
if
you
might
have
your
choice
)
you
desire
more
to
be
freed
from
your
Corruptions
,
than
to
be
exempted
from
Affliction
.
If
you
had
rather
be
kept
from
Sin
,
than
excused
from
Suffering
.
And
if
you
can
heartily
welcom
Afflictions
,
and
bless
God
for
the
sharpest
Corrections
,
may
you
find
them
a
means
of
weakning
your
Corruptions
.
The
Dominion
of
sin
is
chiefly
in
the
Will.
Now
if
you
care
not
what
you
suffer
here
,
so
that
sin
may
suffer
this
way
;
if
you
are
willing
that
God
should
lay
you
low
in
the
World
,
so
that
it
may
bring
down
your
Pride
,
and
lay
your
Lusts
low
;
if
you
could
willingly
stoop
to
any
Cross
,
to
have
your
old
Man
,
a
Body
of
Sin
crucified
on
it
;
this
would
shew
the
prevailing
bent
of
your
Will
is
not
to
sin
,
but
against
it
.
3.
Another
hopeful
Sign
that
a
Man
is
not
under
the
Dominion
of
Sin
,
is
,
when
he
would
no
more
defend
it
,
no
longer
take
its
part
.
Willing
Subjects
are
ready
to
stand
up
for
the
defence
of
their
Prince
,
when
others
oppose
him
.
And
when
a
Man
will
plead
and
contend
for
sin
,
when
he
cannot
endure
to
hear
his
Sin
spoken
against
;
when
his
Heart
riseth
against
any
faithful
Minister
,
or
consciencious
Christian
,
that
reproves
him
,
and
tells
him
of
the
evil
of
his
Sin
;
when
he
is
an
Enemy
to
such
,
and
takes
them
for
his
Enemies
that
set
against
his
sin
;
does
not
this
shew
that
Sin
has
the
command
of
him
,
that
he
is
a
willing
subject
to
it
?
But
if
thou
desirest
to
see
Sin
laid
out
in
its
colours
,
to
see
the
vileness
of
it
;
if
thou
takest
it
well
to
be
plainly
told
of
any
Sin
thou
hast
been
guilty
of
,
and
hast
no
more
an
heart
to
plead
for
or
excuse
it
;
if
thou
art
willing
to
hear
any
thing
from
God's
Word
,
that
makes
against
it
,
and
does
no
more
stand
for
it
,
but
readily
takest
part
with
the
Word
against
it
;
it
is
to
be
hoped
thou
art
fallen
off
from
Sin
,
that
it
has
lost
its
Dominion
.
4.
Another
hopeful
Sign
is
,
if
thou
wouldest
no
longer
maintain
its
Government
by
paying
Tribute
to
thy
Lusts
,
wouldst
make
no
more
provision
for
them
;
if
thou
art
for
cutting
off
Provisions
from
them
,
preventing
the
Occasions
of
Sin
what
thou
canst
:
But
on
the
contrary
,
if
it
is
thy
care
and
study
to
serve
and
gratify
thy
Lusts
,
if
thou
payest
Tribute
willingly
and
freely
to
them
;
if
this
is
a
work
,
a
business
thy
Heart
is
set
upon
,
to
make
provision
for
them
;
if
thou
carest
not
what
charge
thou
art
at
to
maintain
thy
Pride
;
if
thou
grudgest
not
to
lay
out
to
serve
thy
Pleasure
and
Voluptuousness
,
&c.
This
shews
thee
still
under
the
Dominion
of
Sin
,
that
thou
art
so
forward
to
maintain
it
.
5.
This
is
a
good
Sign
,
when
a
Man's
will
and
purpose
is
set
to
withstand
&
resist
the
Motions
and
Commands
of
Sin
;
when
he
resolves
,
strives
,
watches
ordinarily
,
and
prayes
earnestly
against
those
Sins
which
most
haunt
him
.
As
suppose
thou
art
subject
to
fall
into
sinful
Passion
:
yet
if
when
thou
fallest
into
it
,
thou
canst
truly
say
,
and
the
Lord
knows
,
it
is
besides
and
against
thy
purpose
,
it
is
the
Evil
thou
wouldest
not
,
it
is
a
thing
thou
seriously
resolvest
and
strivest
,
and
criest
against
;
this
shews
it
has
not
full
Dominion
.
Sin
may
tyrannize
over
a
Child
of
God
,
though
it
does
not
reign
in
him
.
Where
true
Grace
is
,
Sin
cannot
reign
,
a
Man
cannot
fully
,
heartily
consent
to
obey
and
be
subject
to
it
.
The
Will
so
far
as
it
is
renewed
and
sanctified
is
against
it
.
Indeed
through
the
Remainders
of
Corruption
,
and
by
the
Prevalence
of
Temptation
,
he
is
oft
drawn
to
that
which
is
sinful
;
but
then
he
is
as
one
taken
captive
,
and
his
Will
is
to
be
free
.
Where
Sin
does
but
tyrannize
,
not
reign
,
the
Soul
would
not
be
under
its
Yoke
;
it
wrestles
and
struggles
to
get
free
.
And
as
under
the
Law
;
if
the
betrothed
Damsel
cried
out
,
it
was
a
Rape
,
not
the
Sin
of
Whoredom
,
she
was
not
to
dye
,
if
she
cryed
out
,
Deut.
22.26
,
27.
So
Sin
is
not
reigning
and
mortal
,
where
the
Heart
and
Will
is
against
it
,
the
bent
and
Resolution
of
the
Soul
is
against
it
,
and
the
Soul
is
crying
out
earnestly
for
help
,
though
as
to
particular
Acts
it
is
oft
overcome
.
It
is
one
thing
to
fall
into
the
Dirt
,
so
a
Man
may
do
who
desires
to
keep
his
Garments
clean
;
and
another
as
the
Sow
does
,
with
delight
to
wallow
in
the
Mire
.
6.
This
is
a
sure
Sign
that
a
Man
is
not
under
the
Dominion
of
Sin
,
when
his
Heart
is
turned
to
hate
all
known
Sin
.
As
the
Apostle
,
though
he
was
not
without
Sin
,
yet
he
was
not
in
love
,
in
league
with
any
Sin
;
no
,
it
was
the
thing
he
hated
.
Rom.
7.15
.
If
thou
art
an
Enemy
to
Sin
,
to
all
known
Sin
,
then
certainly
thou
art
not
a
willing
Subject
to
it
.
A
Man
would
not
take
and
chuse
him
for
his
Master
whom
he
hates
.
If
now
it
is
thy
great
care
to
shun
and
avoid
Sin
as
an
Enemy
,
and
the
greatest
Enemy
thou
hast
in
the
World
;
and
if
thou
settest
against
Sin
as
thy
worst
Enemy
,
and
nothing
will
satisfy
thee
but
the
Death
of
Sin
;
if
thou
art
daily
bestirring
thy self
to
beat
down
a
Body
of
Sin
,
to
mortify
thy
earthly
Members
,
to
crucify
the
Flesh
with
the
Affections
and
Lusts
thereof
;
this
Hatred
and
Opposition
of
Sin
is
one
of
the
clearest
and
best
Evidences
thou
canst
have
,
that
thou
art
not
under
the
Dominion
of
Sin
.
And
where
Sin
is
not
habitually
more
hated
than
loved
,
it
has
Dominion
.
But
where
there
is
such
an
habitual
Hatred
of
Sin
,
though
remaining
In-dwelling
Corruption
prevails
too
oft
,
so
far
as
to
draw
a
Man
to
commit
the
Act
of
Sin
,
yet
he
is
not
thereupon
reconciled
to
Sin
,
and
for
a
sinful
Course
.
But
when
the
Temptation
is
over
,
when
he
comes
to
himself
,
to
act
according
to
the
Principle
and
Habit
of
Grace
within
him
,
he
cannot
but
loath
himself
,
and
abhor
that
Sin
.
As
Zanchy
,
Ac
certum
est
,
electos
renatos
,
renewing
the
Fight
.
So
the
Dominion
of
Sin
cannot
be
concluded
from
its
violent
assaults
on
the
Soul
;
but
rather
one
may
conclude
the
contrary
,
from
the
Hatred
and
hearty
Opposition
of
it
.
If
the
Sins
which
most
prevail
against
thee
,
are
the
greatest
trouble
to
thee
,
and
nothing
in
the
World
would
so
glad
thy
Heart
,
as
to
be
rid
of
them
.
If
the
Pardon
of
Sin
alone
would
not
satisfy
thee
,
without
Power
against
it
;
't
is
a
good
Sign
that
Sin
has
not
Dominion
over
thee
.
7.
Thou
mayest
know
thou
art
not
under
the
Dominion
of
Sin
,
if
indeed
thou
hast
chosen
and
heartily
accepted
of
a
new
Lord
;
if
thou
hast
sincerely
resigned
up
thy self
to
God
and
Jesus
Christ
.
If
it
be
so
,
that
Christ
is
now
Lord
and
Master
in
thee
,
then
certainly
thou
art
not
a
Servant
of
Sin
.
Thou
canst
not
be
under
both
these
Masters
.
While
thou
wast
a
Subject
and
a
Servant
of
Sin
,
thou
wast
a
Rebel
against
God
,
a
Rebel
against
Jesus
Christ
.
But
if
now
thy
Heart
and
Will
is
to
be
governed
by
God
and
Christ
,
to
come
under
his
Laws
,
the
Government
of
Sin
is
cast
off
.
If
the
prevailing
Bent
of
thy
Will
,
and
the
general
Course
of
thy
Life
,
proves
thee
to
be
most
for
obeying
God
,
and
subjecting
thy self
to
the
Rule
of
his
holy
Word
,
if
thou
wouldest
not
allow
thy self
in
any
thing
thou
knowest
to
be
cross
and
contrary
to
his
Will
;
if
it
is
the
grief
of
thy
Soul
that
thou
canst
not
obey
him
perfectly
;
if
thou
wouldest
not
have
a
Dispensation
to
break
any
Command
of
his
,
but
have
Grace
and
Strength
to
keep
them
.
Then
thou
hast
changed
thy
Master
.
Rom.
6.16
.
Know
ye
not
,
that
to
whom
ye
yield
your selves
to
obey
,
his
Servants
ye
are
?
More
I
might
add
,
but
I
chuse
to
conclude
with
some
Passages
out
of
Reverend
Mr.
Baxter
.
Thus
he
saith
,
—
He
that
seldom
or
never
committeth
such
external
Crimes
,
and
yet
loveth
not
God
,
Christian
Directory
.
pag.
428.
and
Heaven
,
and
Holiness
,
above
all
the
Pleasures
and
Interests
of
the
Flesh
,
is
in
a
state
of
Death
,
(
under
the
Dominion
of
Sin
)
.
Again
,
It
is
certain
,
that
his
Love
to
God
and
Holiness
is
not
prodominant
,
whose
carnal
Interest
and
Lust
hath
ordinarily
,
in
the
drift
and
tenour
of
his
Life
,
more
power
to
draw
him
to
the
wilful
committing
of
known
Sin
,
than
the
said
Love
of
God
,
and
Heaven
,
and
Holiness
have
to
keep
him
from
it
.
(
Rom.
6.16
.
)
—
He
that
will
sin
thus
as
oft
as
will
stand
with
saving
Grace
,
shall
never
have
the
Assurance
of
his
Sincerity
,
or
the
Peace
or
Comfort
of
a
sound
Believer
,
till
he
repent
and
lead
a
better
Life
.
Again
,
He
that
in
his
Sin
retaineth
that
habitual
Divine
Love
,
hath
also
habitual
vertual
Repentance
for
that
very
Sin
,
before
he
actually
repenteth
;
because
he
hath
that
habitual
Hatred
of
it
,
which
will
cause
actual
Repentance
,
when
he
is
composed
to
act
according
to
his
predominant
Habits
.
—
Again
,
There
are
some
Sins
which
all
Men
continue
in
(
or
the
best
are
not
freed
from
)
while
they
live
;
as
Defect
in
the
degrees
of
Faith
,
Hope
,
Love
,
&c.
Vain
Thoughts
,
Words
,
Passions
,
&c.
Where
the
evil
is
prevalent
in
the
Will
against
the
good
,
so
far
as
to
commit
those
Sins
,
though
not
so
far
as
to
vitiate
the
Bent
of
the
Heart
or
Life
.
—
Again
,
That
which
is
apprehended
to
be
either
of
doubtful
evil
,
or
but
a
little
sin
,
will
be
much
less
resisted
,
and
oftner
committed
,
than
Sins
that
are
clearly
apprehendeded
to
be
great
.
—
Now
if
this
Apprehension
be
wrong
,
and
come
from
the
predominancy
of
a
carnal
or
ungodly
Heart
,
which
will
not
suffer
the
Understanding
to
do
its
Office
,
nor
to
take
that
to
be
evil
,
which
he
would
not
leave
;
then
both
the
Judgment
,
and
the
Sin
occasioned
by
it
,
are
mortal
,
and
not
mortified
pardoned
Sins
.
Again
,
Though
it
is
true
,
that
all
good
Christians
should
not
indulge
the
smallest
Sin
,
and
that
true
Grace
will
make
a
Man
willing
to
forsake
the
least
;
yet
,
—
No
good
Men
rise
up
with
so
great
and
constant
watchfulness
against
an
idle
Thought
,
or
Word
,
or
Disorder
in
Prayer
,
&c.
as
they
do
against
an
hainous
Sin
.
Some
things
I
pass
over
,
being
touched
at
before
.
I
shall
only
add
one
Note
more
,
(
though
already
hinted
at
)
There
are
some
Sins
so
easily
known
to
be
Sins
,
Of
Love
to
God
.
John
5.42
.
But
I
know
you
,
that
ye
have
not
the
Love
of
God
in
you
.
HOw
sad
is
it
,
if
the
like
may
be
said
of
us
?
How
many
that
will
say
,
He
is
not
worthy
to
live
,
that
does
not
love
God
?
And
yet
the
Lord
knows
,
they
are
such
themselves
as
have
not
the
Love
of
God
in
them
.
Alas
!
shall
not
such
be
judged
out
of
their
own
Mouths
?
Even
these
to
whom
our
Saviour
here
speaketh
,
were
the
People
of
God
in
Profession
,
and
would
have
spoken
him
as
fair
as
we
can
do
.
With
their
Mouths
they
shewed
him
much
Love
,
whereas
it
was
not
found
in
their
Hearts
:
As
he
that
knew
what
was
in
Man
,
and
whose
Judgment
is
ever
according
to
Truth
,
pronounceth
of
them
;
But
I
know
you
,
that
ye
have
not
the
Love
of
God
in
you
.
And
when
you
have
the
Notes
of
true
Love
to
God
plainly
laid
down
,
then
you
may
know
and
judg
,
whether
the
Love
of
God
be
in
you
,
or
no.
To
be
loved
of
God
is
the
Creature
's
highest
Felicity
,
and
to
love
God
is
its
highest
Duty
,
yea
,
it
is
the
Sum
and
Abridgment
of
the
whole
Duty
of
Man
.
The
Love
of
God
is
as
the
Heart
and
Soul
of
Religion
.
It
is
a
necessary
Principle
of
all
sound
Obedience
.
And
the
most
specious
Acts
,
that
any
Man
can
possibly
perform
,
(
though
one
should
give
all
his
Goods
to
feed
the
poor
,
or
give
his
Body
to
be
burned
)
are
not
acceptable
unto
God
,
without
it
.
It
is
the
Rule
and
Measure
(
as
it
were
)
of
other
Graces
.
Lud.
Carthus
.
in
Psal.
47.12
.
Sorrow
for
Sin
is
not
kindly
,
if
it
proceed
not
from
the
Love
of
God
,
and
tend
not
to
promote
our
walking
with
him
in
holy
Love
.
No
tears
are
desirable
,
(
as
[
*
](A31037-e45060-b)
*
Mr.
Baxt.
Christian
Directory
,
p.
147.
§.
21.
one
says
)
but
those
that
tend
to
clear
the
Eyes
from
the
filth
of
Sin
,
that
they
may
see
the
better
the
Loveliness
of
God
.
And
Fear
degenerates
,
when
it
is
not
joyned
with
Love
,
when
it
begets
hard
and
black
thoughts
of
God
,
when
it
drives
not
the
Soul
to
God
,
but
rather
from
him
.
All
Grace
in
the
kindly
exercise
thereof
tends
to
cherish
and
increase
this
of
Love
.
The
Love
of
God
is
as
the
Queen
Regent
,
on
whom
the
whole
Train
of
other
Graces
must
attend
,
whom
they
must
serve
.
Faith
and
Hope
are
eminent
Graces
,
yet
the
Apostle
gives
the
preheminence
to
Charity
,
or
Love
,
1
Cor.
13.13
.
Now
abideth
Faith
,
Hope
,
Charity
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Love
;
)
but
the
greatest
of
these
is
Charity
.
Where
some
Copies
instead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
greatest
of
all
is
Charity
.
And
Charity
first
,
and
most
properly
agrees
to
that
Love
we
ow
to
God
,
who
ought
to
be
summè
charus
,
dear
to
us
above
all
other
.
The
account
that
is
commonly
given
,
why
Love
hath
the
preheminence
of
Faith
,
and
Hope
,
is
,
because
of
its
everlasting
duration
.
Faith
,
and
Hope
abide
here
;
but
Love
abideth
in
Heaven
,
where
Faith
is
swallowed
up
in
Vision
,
and
Hope
in
Fruition
.
And
yet
note
further
,
that
it
is
not
simply
for
its
duration
,
that
it
excelleth
;
but
because
of
its
excelling
Nature
,
it
is
to
endure
.
The
moral
Image
of
God
,
true
Holiness
,
eminently
consists
in
Love
.
And
Faith
and
Hope
,
though
necessary
Graces
here
,
while
we
are
in
statu
viatorum
;
yet
they
cannot
properly
be
exercised
by
those
who
are
Comprehensores
,
in
the
actual
enjoyment
of
full
and
compleat
happiness
:
whereas
Love
is
not
only
necessary
in
the
way
to
Happiness
,
but
in
the
full
fruition
of
it
.
Yea
,
it
is
a
main
part
of
our
happiness
.
And
without
perfect
Love
,
we
could
not
be
perfectly
happy
.
There
is
no
perfect
enjoying
of
God
,
without
perfect
Love
to
him
,
and
perfect
delight
in
him
.
And
as
Christ
(
as
Mediator
)
is
the
principal
means
of
bringing
us
to
God
;
so
Faith
is
a
means
to
beget
,
and
increase
the
Love
of
God
in
us
.
True
Faith
worketh
this
way
.
And
this
is
the
end
,
and
principal
scope
of
the
Commandment
,
1
Tim.
1.5
.
Whereby
it
sufficiently
appeareth
,
that
it
is
a
matter
of
so
great
concern
,
that
every
one
ought
seriously
and
strictly
to
inquire
,
whether
he
hath
the
love
of
God
in
him
,
or
no
?
Now
the
Love
of
God
(
in
short
)
is
an
intense
willing
of
God
.
More
plainly
,
it
is
the
disposition
,
or
motion
of
the
Will
,
the
rational
appetite
,
renewed
,
and
rectified
by
the
Holy
Spirit
,
whereby
the
Soul
cleaveth
to
God
,
is
united
to
him
,
and
fixed
on
him
,
as
the
chiefest
Good
.
Or
thus
,
It
is
a
being
well
pleased
with
God
above
all
things
in
the
World
,
with
a
desire
to
please
him
in
all
things
.
The
most
proper
,
principal
,
and
formal
act
of
Love
is
a
complacency
,
or
wel-pleasedness
with
the
Object
loved
.
So
the
Love
of
God
(
if
it
be
right
)
is
the
highest
complacency
of
the
Soul
,
a
being
most
taken
with
God
,
as
the
most
transcendent
,
as
an
Universal
,
and
Infinite
Good
.
And
hence
,
though
the
Love
of
God
,
and
the
Love
of
Christ
be
inseparable
;
yet
they
must
be
distinguished
.
The
Love
of
Christ
(
as
Mediator
)
is
the
Love
of
the
principal
means
to
our
ultimate
end
,
(
as
he
is
the
new
,
and
living
way
,
by
whom
we
must
come
to
God
:
)
but
Love
is
terminated
upon
God
,
as
our
very
ultimate
end
,
that
we
look
no
further
.
Now
to
the
Question
,
How
we
may
know
,
whether
we
have
the
Love
of
God
in
us
,
or
no
?
Answ.
(
1.
)
Sound
Love
to
God
is
founded
in
a
sound
Knowledg
of
God
.
(
Ignoti
nulla
cupido
.
)
There
may
be
some
knowledg
of
God
,
where
there
is
no
true
Love
to
him
:
but
there
cannot
be
Love
to
God
,
where
there
is
no
knowledg
of
him
.
But
the
eyes
of
the
understanding
,
being
truly
enlightened
with
the
knowledg
of
God
,
by
this
means
the
heart
comes
to
be
affected
.
(
Ex
aspectu
nascitur
amor
.
)
We
read
Psal.
9.10
.
They
that
know
thy
Name
,
will
put
their
trust
in
thee
.
So
,
they
that
know
his
Name
(
aright
)
will
set
their
love
on
him
.
And
therefore
,
Psal.
91.14
.
[
Because
he
hath
set
his
love
upon
me
]
and
[
because
he
hath
known
my
Name
,
]
are
used
promiscuously
.
And
so
the
Apostle
praveth
,
Phil.
1.9
.
that
their
love
may
abound
in
knowledg
.
As
the
Saints
,
the
more
they
know
God
,
the
more
they
love
him
.
As
in
Heaven
,
where
they
have
the
clearest
sight
of
Gods
excellencies
,
and
fullest
manifestation
of
his
Love
,
there
they
have
perfect
Love
to
him
,
are
as
full
of
love
to
God
as
their
Souls
can
hold
.
The
Love
of
God
is
founded
in
Knowledg
.
And
there
is
especially
a
knowledg
of
these
two
things
,
viz.
of
his
Love
to
Man
,
and
of
his
loveliness
,
that
makes
the
soul
in
love
with
him
.
How
great
is
his
Goodness
,
and
how
great
is
his
Beauty
,
to
enamour
us
!
(
1.
)
There
is
a
knowledg
of
the
Love
of
God
,
especially
of
his
Love
in
Christ
.
A
knowledg
of
God
in
Christ
,
and
so
a
love
to
God
in
Christ
.
As
we
read
of
love
in
Christ
Jesus
,
2
Tim.
1.13
.
O
the
unparallel'd
love
of
God
in
Christ
!
Joh.
3.16
.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
—
Rom.
5.8
.
Herein
God
commended
his
love
towards
us
,
in
that
while
we
were
yet
sinners
,
Christ
died
for
us
.
1
Joh.
4.9
,
10.
In
this
was
manifested
the
love
of
God
towards
us
,
&c.
Herein
is
love
,
such
love
was
never
read
,
or
heard
of
.
What
is
there
in
all
the
World
,
that
should
take
so
much
with
lost
sinners
,
as
the
love
of
God
in
providing
such
a
Saviour
?
Indeed
there
are
some
,
who
have
a
kind
of
love
to
God
,
grounded
on
those
outward
Mercies
,
and
temporal
benefits
they
receive
from
him
,
as
Health
,
and
Wealth
,
Plenty
and
Peace
,
and
temporal
deliverances
.
These
things
take
more
with
them
than
the
richest
offers
of
Divine
Grace
.
Alas
!
they
are
so
far
from
a
loving
,
and
hearty
acceptance
of
God's
Grace
in
Christ
,
that
they
most
ungratefully
reject
it
.
Now
such
as
slight
,
and
despise
the
highest
expression
,
and
manifestation
of
God's
Grace
,
with
what
face
can
they
pretend
to
love
God
upon
this
account
?
Others
speak
sometimes
,
as
if
souls
must
know
their
special
interest
in
God
,
and
that
God
loveth
them
in
special
,
before
they
can
love
him
.
But
certainly
that
is
a
great
mistake
.
It
is
true
,
the
Assurance
of
God's
Love
is
a
special
means
of
heightning
,
and
inflaming
our
love
to
God
;
for
which
end
,
more
than
for
our
own
peace
,
satisfaction
,
or
comfort
,
we
should
use
all
diligence
to
attain
Assurance
.
Yet
our
first
Love
is
not
the
effect
of
such
an
Assurance
,
but
a
necessary
Antecedent
to
it
.
How
can
we
know
,
that
God
loveth
us
with
a
special
Love
,
till
we
know
,
that
we
are
such
as
believe
,
and
such
as
love
God
(
as
Faith
,
and
Love
are
inseparable
?
)
But
though
we
have
not
this
particular
Assurance
;
is
there
not
ground
enough
to
love
God
,
that
he
is
infinitely
Good
,
and
therefore
most
amiable
in
himself
?
and
further
,
that
he
hath
so
loved
us
(
when
most
unworthy
of
his
love
,
and
fit
objects
of
his
wrath
;
yet
that
he
hath
so
loved
us
)
as
to
give
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
Life
?
That
it
is
possible
we
may
have
,
yea
,
certain
,
that
we
shall
have
his
special
Grace
and
favour
towards
us
,
we
coming
to
him
in
and
through
Christ
;
that
in
Christ
he
is
reconciling
Sinners
to
himself
;
that
it
is
a
principal
design
of
the
Gospel
,
and
a
chief
errand
,
that
his
Ministers
are
sent
upon
,
to
beseech
Souls
to
be
reconciled
to
God
;
is
not
this
a
drawing
with
cords
of
a
Man
,
with
bands
of
Love
?
That
God
hath
prevented
us
with
such
a
demonstration
of
his
Love
and
Goodness
towards
sinners
in
general
,
setting
forth
a
way
of
Peace
,
and
Reconciliation
;
Are
we
not
all
bound
upon
this
account
to
love
God
?
though
all
are
not
presently
to
conclude
,
that
they
are
elected
,
or
that
God
loves
them
with
a
peculiar
Love
.
Now
have
we
been
drawn
with
these
cords
of
Divine
Love
,
scil.
God's
giving
Jesus
Christ
,
the
Son
of
his
Love
for
us
,
his
offering
Christ
to
us
,
and
with
him
all
that
our
Souls
can
desire
,
to
make
us
everlastingly
happy
,
if
we
will
but
heartily
accept
of
him
?
Are
we
drawn
with
this
his
lovingkindness
?
Jer.
31.3
.
are
we
overcome
of
that
kindness
and
love
of
God
our
Saviour
towards
us
?
(
2.
)
There
is
a
Knowledg
of
God's
Beauty
and
Excellencies
,
of
his
most
glorious
,
and
infinite
Perfections
,
that
is
to
be
laid
,
as
the
foundation
of
our
Love
.
Thus
God
will
appear
most
amiable
.
We
cannot
love
him
,
as
God
,
Bern.
de
consid
.
l.
5.
but
we
must
love
him
as
most
perfect
,
as
infinite
in
all
Perfection
.
We
must
see
all
Excellencies
in
him
,
and
nothing
in
him
but
what
is
excellent
.
That
he
is
infinitely
more
worthy
to
be
loved
,
than
any
,
or
all
the
Creatures
in
the
World
,
as
they
all
come
infinitely
short
of
him
;
We
must
know
,
that
the
virtue
and
goodness
found
in
any
creatures
,
for
which
they
are
to
be
loved
,
is
but
as
a
drop
of
the
Ocean
,
(
or
not
so
much
)
compared
with
his
infinite
Goodness
.
We
must
see
so
much
in
God
,
an
infinite
Fulness
,
and
Alsufficiency
,
that
there
needeth
no
more
to
make
us
for
ever
happy
;
while
there
is
a
scantiness
,
and
deficiency
in
creatures
,
that
we
could
not
be
happy
in
the
enjoyment
of
the
whole
World
without
God
.
It
is
true
,
the
knowledg
of
God
admits
of
degrees
.
And
the
holiest
,
and
most
knowing
creature
in
the
World
is
far
short
of
knowing
God
to
Perfection
.
But
such
as
are
meer
strangers
to
God
,
without
the
true
knowledg
of
God
,
cannot
love
him
aright
.
This
Love
is
never
blind
.
It
is
impossible
Men
should
love
God
for
that
,
which
they
see
not
to
be
in
him
.
And
such
as
have
very
low
thoughts
of
God
,
(
it
is
plain
)
neither
know
him
aright
,
nor
truly
love
him
.
(
2.
)
We
may
know
,
we
love
God
in
truth
,
if
we
love
him
for
himself
,
and
not
meerly
for
our selves
.
Yet
we
cannot
love
God
,
but
we
shall
love
our selves
.
We
cannot
love
him
,
but
we
shall
desire
,
above
all
things
in
the
World
,
to
be
happy
in
the
fruition
of
him
.
And
is
not
this
to
love
our selves
,
to
desire
the
greatest
happiness
to
our selves
that
we
are
capable
of
?
And
God
never
requireth
this
,
that
we
should
love
him
,
without
seeking
our
own
happiness
in
him
.
And
further
,
he
is
to
be
loved
as
our
gracious
Benefactor
.
Psal.
116.1
.
I
love
the
Lord
,
because
he
hath
heard
my
voice
and
my
supplications
.
Yet
(
observe
)
the
benefits
we
do
,
or
hope
to
receive
from
him
,
must
not
be
the
only
,
or
chief
reason
of
our
love
.
We
must
rise
higher
,
even
to
love
God
as
God
:
We
must
love
him
for
what
he
is
in
himself
,
[
*
](A31037-e47020-b)
*
Vid.
Of
effectual
Faith
.
p.
133.
Preston
distinguisheth
betwixt
the
love
of
Harlots
,
and
the
love
of
Virgins
.
Harlots
look
only
at
what
they
shall
have
by
him
:
but
they
that
have
right
holy
and
chast
Affections
,
look
as
well
at
his
own
Excellencies
,
for
which
he
is
most
worthy
to
be
loved
.
Sound
Love
is
not
meer
Self-Love
.
Love
which
is
regular
,
is
not
only
loving
a
thing
or
person
good
to
us
,
but
loving
that
which
is
good
in
it self
(
whether
we
have
benefit
by
the
same
or
no
;
)
and
loving
the
same
according
to
the
degree
,
and
measure
of
goodness
,
which
is
in
it
.
Thus
if
our
love
be
regular
,
we
love
God
most
,
he
being
infinitely
good
:
not
only
best
for
us
(
though
in
this
respect
we
are
allowed
to
love
him
)
but
also
as
infinitely
Good
in
himself
.
Good
in
that
sense
,
as
none
are
to
be
acknowledged
good
besides
,
Mat.
19.17
.
There
is
none
good
but
one
,
that
is
,
God
.
He
alone
is
perfectly
,
universally
,
originally
,
immutably
,
infinitely
good
.
And
hence
a
modern
School
Divine
concludes
,
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
and
with
all
thy
Soul
,
and
with
all
thy
mind
;
And
though
our
Saviour
subjoyns
,
v.
39.
[
Thou
shalt
love
thy
Neighbour
as
thy self
;
]
yet
we
are
not
allowed
to
love
our selves
,
or
Neighbours
,
in
that
sense
,
after
that
manner
,
as
we
are
required
to
love
God
.
As
a
great
School-Divine
of
our
own
,
We
are
to
love
God
totally
,
not
only
in
degree
above
our selves
and
all
the
World
;
but
also
as
God
,
with
a
love
in
kind
transcending
the
love
of
every
Creature
.
We
are
to
love
God
for
himself
;
but
to
love
others
only
in
God
,
and
for
him
.
And
so
our
love
of
Creatures
is
a
secondary
love
of
God
;
for
his
sake
.
Ita
ut
à
Deo
incipiat
,
P.
Lombard
.
Sent.
lib.
3.
Dist.
27.
p.
627.
respecting
others
,
is
but
a
stream
of
the
Souls
love
to
God
,
it
flows
from
this
Fountain
.
The
grace
of
Love
is
a
loving
God
for
himself
,
and
others
in
God
,
under
him
,
and
for
him
.
Now
that
God
is
to
be
loved
for
himself
,
hence
it
follows
,
that
our
love
is
greatly
defective
,
privatively
sinful
,
when
we
love
him
only
,
or
chiefly
for
our selves
.
And
this
further
appears
,
in
that
the
love
of
God
is
a
chief
and
eminent
part
of
that
Worship
we
owe
to
God
,
Deut.
6.5
.
yea
,
sometimes
it
is
spoken
of
,
as
the
sum
of
all
.
The
love
of
God
is
the
abridgement
of
the
first
Table
,
as
the
love
of
our
Neighbour
is
the
abridgement
of
the
second
.
But
certainly
,
this
is
not
to
glorify
God
as
God
,
to
love
him
but
for
our selves
;
for
this
is
to
love
our selves
more
than
God
,
this
is
to
set
our selves
above
him
,
to
deify
our selves
.
And
further
,
if
we
acknowledge
him
to
be
God
,
we
must
acknowledge
him
our
ultimate
end
,
that
the
pleasing
and
glorifying
of
God
is
the
great
work
and
chief
design
on
which
we
ought
to
be
most
intent
:
whereas
to
love
God
but
for
our selves
,
this
is
to
turn
Mans
highest
ultimate
end
into
the
rank
of
a
means
(
as
Mr.
B.
well
noteth
.
)
This
is
instead
of
serving
him
as
God
,
only
to
seek
to
serve
our selves
of
him
.
Yet
it
is
granted
,
that
God
useth
the
principle
of
Self-love
which
is
naturally
implanted
in
Men
,
and
by
this
brings
on
Souls
to
the
love
of
himself
,
even
for
himself
.
Though
there
is
no
greater
obstruction
to
the
love
of
God
than
a
base
,
corrupt
,
sinful
Self-love
following
a
corrupt
fancy
;
yet
Self-love
regulated
,
true
Self-love
,
which
is
according
to
Reason
,
is
no
enemy
to
the
love
of
God
.
There
is
a
lawful
and
regular
Self-love
,
by
which
we
are
led
on
to
the
love
of
God
,
as
best
in
himself
,
and
best
for
us
.
If
we
truly
love
our selves
,
it
makes
way
for
the
love
of
God
,
when
we
are
convinced
,
we
can
never
be
truly
happy
without
him
,
without
making
our
choice
,
our
portion
,
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
chiefest
good
,
esteeming
and
desiring
him
above
all
,
and
loving
him
even
for
himself
,
and
being
willing
to
take
up
with
him
alone
.
And
God
in
himself
is
such
an
object
for
our
love
and
complacency
,
as
would
infinitely
delight
us
,
but
that
our
faculties
are
finite
,
as
we
are
our selves
.
And
suppose
a
Soul
to
lose
it self
(
as
it
were
)
in
the
loving
admiration
of
God
,
so
as
not
to
have
any
actual
thought
or
intention
of
its
own
Happiness
;
yet
it
would
be
nevertheless
happy
,
while
so
taken
up
with
God
,
and
ravished
in
the
love
and
admiring
contemplation
of
him
.
It
s
happiness
(
certainly
)
would
not
be
one
jot
less
,
for
not
being
actually
designed
and
looked
at
,
in
such
holy
,
heavenly
raptures
and
ascensions
of
the
Soul
.
Thus
a
right
judgment
will
determine
,
that
God
who
is
infinite
in
all
Goodness
and
Perfection
,
is
infinitely
more
amiable
and
delectable
than
our selves
;
and
therefore
to
be
loved
chiefly
for
himself
,
and
above
our selves
.
And
that
in
loving
God
above
our selves
,
we
do
most
truly
love
our selves
,
as
thus
we
should
come
to
the
enjoyment
of
God
,
the
chiefest
Good
,
that
which
is
best
for
our selves
.
Yet
it
is
further
granted
,
that
we
are
allowed
,
yea
,
we
ought
to
love
God
for
his
Benefits
.
We
must
both
love
and
praise
him
as
the
Author
of
all
the
Benefits
he
hath
conferred
,
and
that
he
hath
promised
to
confer
upon
us
;
only
we
are
not
to
rest
here
,
but
must
come
on
to
love
him
,
as
the
Ocean
of
all
Goodness
,
and
infinitely
amiable
in
himself
.
And
this
also
must
be
granted
,
that
Believers
who
love
God
for
himself
,
and
have
their
hearts
carried
out
towards
him
,
as
their
chief
ultimate
end
,
yet
can
hardly
discern
it
at
first
,
that
they
love
God
for
himself
,
and
above
themselves
.
The
love
of
our selves
being
more
passionate
,
is
more
easily
felt
;
and
if
we
go
to
the
common
experience
of
Christians
,
I
doubt
not
but
it
will
tell
us
,
that
they
were
first
most
sensibly
drawn
to
the
love
of
God
by
a
principle
of
Self-love
,
working
in
a
desire
of
happiness
,
and
a
fear
of
misery
.
And
yet
a
Man
is
no
sooner
brought
home
to
God
,
but
he
is
humbled
,
and
ashamed
,
that
before
he
was
led
away
so
with
corrupt
Self-love
and
inordinate
love
to
Creatures
;
that
he
hath
not
lived
in
the
love
of
God
,
nor
made
it
his
chief
care
and
study
to
please
and
glorify
God
,
which
is
the
life
he
now
desires
to
lead
.
He
de
sires
that
now
,
and
for
time
to
come
,
he
may
love
God
for
himself
,
and
be
addicted
to
please
and
serve
God
before
himself
;
and
he
would
account
himself
more
happy
,
could
he
find
his
heart
and
life
brought
up
to
this
,
than
if
he
might
enjoy
all
the
pleasures
and
contentments
of
the
whole
World
.
Now
,
here
is
the
beginning
of
love
to
God
as
God
.
And
let
us
be
never
so
intent
upon
our
own
happiness
,
yet
so
long
as
we
practically
judge
and
account
our
happiness
to
consist
in
the
perfect
love
of
God
,
as
infinitely
good
and
perfect
,
and
Gods
love
to
us
,
here
God
is
made
our
ultimate
end
.
But
for
a
man
to
love
God
as
one
who
(
he
hopeth
)
will
not
damn
,
or
for
ever
torment
him
;
as
one
who
(
he
hopeth
)
will
at
last
bring
him
to
an
Heaven
of
he
knows
not
what
sensitive
pleasures
and
delights
,
while
he
apprehends
not
at
all
what
the
enjoyment
of
God
in
Heaven
is
,
while
he
is
without
any
sense
of
that
infinite
excellency
and
amiableness
which
is
in
God
,
for
which
he
is
to
be
loved
above
all
;
and
in
respect
of
which
,
Mans
nearest
conjunction
with
him
must
needs
be
his
highest
felicity
;
while
a
Man
is
a
stranger
to
all
this
he
cannot
love
God
as
God
for
himself
,
but
only
for
some
fancied
happiness
and
self-advantage
expected
from
him
.
[
See
more
of
this
,
and
so
the
Mystery
of
the
love
of
God
,
and
of
our selves
,
accurately
opened
in
Mr.
Baxters
Christian
Directory
,
pag.
182.
&c.
]
(
3.
)
That
is
a
right
holy
love
of
God
indeed
,
if
we
love
him
,
as
an
holy
God
.
And
it
is
not
enough
to
love
him
,
as
our
great
,
and
gracious
Benefactor
;
but
we
must
also
love
him
,
as
our
Righteous
and
Holy
Ruler
,
and
Governor
.
A
Gracious
Soul
feareth
the
Lord
for
his
Goodness
,
and
loves
him
even
for
his
Holiness
:
but
graceless
ones
contemn
him
for
the
former
,
and
hate
him
for
the
latter
.
Psal.
119.140
.
Thy
Word
is
very
pure
:
therefore
thy
Servant
loveth
it
.
So
this
is
comfortable
indeed
,
if
we
can
say
the
like
of
God
himself
,
if
we
love
him
,
not
only
for
his
Kindness
and
Benignity
,
but
also
for
his
Holiness
,
and
Purity
.
Flesh
and
blood
would
never
teach
this
.
Corrupt
nature
is
contrarily
inclined
.
Sinners
either
suppress
the
notion
of
God's
Holiness
,
and
take
up
a
most
false
,
blasphemous
conceit
,
that
God
is
like
to
them
,
and
approveth
well
enough
of
them
,
and
their
wayes
,
as
in
Psal.
50.21
.
Thou
thoughtest
that
I
was
altogether
such
a
one
as
thy self
.
Or
if
they
have
an
apprehension
of
his
Holiness
,
in
that
respect
they
love
him
not
,
but
have
a
great
aversation
from
him
,
and
contrariety
to
him
.
Now
it
is
not
being
taken
with
a
false
Idea
,
or
representation
of
God
,
which
will
pass
for
love
to
God
.
This
is
but
setting
up
an
Idol
in
the
heart
.
Neither
is
it
enough
to
love
God
,
as
the
God
of
Nature
,
the
Creator
and
Preserver
of
all
things
;
He
from
whom
we
have
our
beings
,
and
well-beings
;
our
great
Benefacter
,
who
giveth
us
life
,
and
breath
,
and
all
things
;
who
giveth
us
rain
from
Heaven
,
and
fruitful
seasons
,
filling
our
hearts
with
food
and
gladness
,
&c.
I
say
,
it
is
too
short
to
love
him
,
as
our
Creator
and
Preserver
:
but
we
must
love
him
as
our
Righteous
and
Holy
Governor
.
Sinners
do
not
take
distaste
at
all
that
is
in
God
,
or
at
all
he
does
:
but
his
Holiness
,
exprest
in
his
most
Righteous
,
and
Holy
Laws
,
this
is
that
in
special
which
they
cannot
be
reconciled
unto
.
So
they
are
far
from
loving
him
,
as
their
Holy
Ruler
,
and
Judg
,
as
one
that
cannot
but
be
displeased
at
Sin
,
which
is
so
contrary
to
his
Holy
Nature
,
and
to
his
Righteous
Will.
They
are
not
so
much
taken
with
God
in
any
other
respect
,
as
in
this
respect
they
are
displeased
with
him
.
But
Holiness
is
as
essential
to
God
,
as
any
other
Attribute
of
his
.
Exo.
15.11
.
Who
is
like
thee
,
glorious
in
Holiness
?
So
they
that
would
deprive
him
of
his
Holiness
,
would
spoil
him
of
a
chief
part
of
his
Glory
.
Yea
,
if
he
were
not
Holy
,
he
should
not
be
God
.
That
Sinners
who
wish
in
their
hearts
that
God
was
not
so
Holy
,
and
that
his
Laws
were
not
so
strict
,
or
that
they
might
be
exempted
from
his
Laws
,
or
from
giving
account
to
God
;
they
interpretatively
wish
,
that
there
was
no
God
.
And
if
it
was
in
their
power
,
it
is
in
their
hearts
,
to
dethrone
,
and
un-God
him
.
Now
surely
,
such
are
so
far
from
loving
God
,
that
indeed
they
are
haters
of
God
,
Rom.
1.30
.
And
well
may
his
soul
loath
them
,
while
their
souls
abhor
him
,
Zech.
11.8
.
How
many
(
alas
!
)
who
love
not
God
for
all
that
he
is
pleased
to
do
for
them
,
as
they
dislike
him
upon
this
account
,
that
he
hath
imposed
upon
them
Laws
,
that
are
contrary
to
their
Lusts
?
such
will
be
found
in
the
rank
of
those
that
hate
him
,
Exod.
20.5
.
The
love
of
God
,
as
our
Holy
Ruler
,
is
so
necessary
,
that
it
will
nothing
advantage
a
Man
,
if
he
should
dy
in
God's
cause
(
as
a
Turk
may
chuse
to
dye
,
rather
then
to
deny
his
Mahomet
:
)
If
one
of
us
should
chuse
to
sacrifice
his
life
,
rather
than
renounce
his
Religion
professed
;
I
say
,
this
would
not
avail
at
all
,
while
his
heart
was
more
for
his
lusts
than
for
God
.
As
indeed
this
is
not
to
love
God
,
to
prefer
any
lust
before
him
,
what
ever
else
one
may
part
with
for
him
.
So
(
4.
)
If
we
love
God
sincerely
,
we
love
him
suparlatively
,
we
love
him
above
all
.
Psal.
73.25
.
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
upon
Earth
that
I
desire
besides
thee
.
True
love
to
God
will
not
admit
of
any
corrival
with
him
,
will
suffer
nothing
to
stand
in
competition
with
him
.
We
cannot
love
him
as
God
,
if
we
love
any
creature
as
much
or
above
him
.
For
a
Wife
to
love
her
Husband
but
as
she
loveth
another
Man
,
this
is
not
(
in
a
moral
sense
)
to
love
her
Husband
,
this
is
not
true
conjugal
love
.
So
we
do
not
love
God
sin
cerely
,
as
God
,
if
we
love
any
thing
in
the
World
as
much
.
Therefore
certainly
,
they
that
are
lovers
of
pleasures
more
than
lovers
of
God
,
(
as
2
Tim.
3.4
.
)
and
they
that
love
the
praise
of
men
more
than
the
praise
of
God
,
(
Joh.
12.43
)
they
that
are
lovers
of
the
World
,
and
worldly
things
,
(
1
Joh.
2.15
.
)
that
have
their
hearts
chiefly
set
on
these
things
,
they
are
spiritual
Adulterers
,
and
Adulteresses
(
as
the
Apostle
James
calleth
them
,
Jam.
4.4
.
)
their
hearts
depart
,
go
a
whoring
from
God
.
The
love
of
God
dwelleth
not
in
them
.
It
dwells
not
where
it
rules
not
,
where
it
is
not
predominant
,
prevailing
over
carnal
,
sinful
love
,
and
subjugating
natural
love
;
though
they
are
not
totally
eradicated
here
.
But
hereupon
some
sound
upright
hearts
may
be
questioning
the
truth
of
their
love
to
God
,
not
finding
those
strong
passionate
workings
in
their
hearts
towards
God
,
which
they
have
towards
some
creatures
,
towards
their
dear
relations
,
&c.
To
satisfy
such
:
As
we
distinguished
before
(
in
speaking
of
Godly
Sorrow
)
there
is
a
passionate
Sorrow
,
and
there
is
a
rational
Sorrow
:
so
we
must
distinguish
of
Love
,
There
is
a
passionate
Love
,
which
may
express
it self
more
towards
creatures
.
God
being
a
Spirit
,
is
removed
further
from
our
senses
,
and
not
so
near
unto
our
passions
;
he
is
not
directly
the
object
of
a
passionate
Love
.
But
as
he
is
manifested
,
and
shewed
to
the
enlightned
understanding
,
as
most
amiable
,
and
the
chiefest
Good
,
the
renewed
Will
preferreth
,
chuseth
,
and
adhereth
to
him
before
all
other
.
And
this
is
a
rational
,
spiritual
Love
.
Now
do
we
in
our
setled
judgment
esteem
and
prefer
,
and
in
our
will
chuse
and
imbrace
him
before
all
?
Do
we
indeed
prize
,
and
desire
an
interest
in
him
above
all
things
in
the
World
?
Had
we
rather
part
with
all
,
Possessions
,
Relations
,
&c.
than
to
have
no
part
in
him
?
Should
we
account
our selves
really
miserable
without
him
,
what
ever
else
we
may
enjoy
;
but
happy
and
blest
in
him
,
though
we
were
deprived
of
all
worldly
comforts
?
Would
an
interest
in
God
(
with
us
)
weigh
down
all
the
World
?
This
is
a
surer
evidence
of
true
love
to
God
,
if
the
settled
bent
,
and
inclination
of
our
Souls
be
towards
him
,
than
any
sudden
transports
,
and
flashes
of
affection
,
or
passionate
workings
,
or
ravishments
,
that
come
and
go
,
and
leave
not
the
Soul
in
such
a
frame
.
Well
,
lay
up
this
Note
,
and
try
and
judg
of
your selves
by
it
.
So
much
as
the
Will
is
inclined
towards
God
,
and
the
Heart
set
upon
him
above
all
things
in
the
World
,
so
much
there
is
of
the
Grace
of
Love
,
so
far
a
Soul
loveth
God
in
sincerity
.
(
5.
)
If
we
love
God
indeed
,
than
we
cannot
be
satisfied
without
an
interest
in
God
,
and
we
cannot
but
earnestly
desire
to
have
our
interest
in
him
cleared
to
us
.
I
do
not
say
,
we
must
know
our
special
propriety
in
him
,
that
he
is
our
God
,
before
we
can
truly
love
him
.
No
:
but
a
true
love
to
God
is
that
which
must
evidence
God's
especial
love
to
us
,
and
our
special
interest
in
God
.
By
being
such
as
love
God
,
we
may
know
we
are
in
special
relation
to
him
,
of
the
number
of
those
who
are
the
Called
according
to
his
purpose
,
Rom.
8.28
.
But
if
we
love
him
indeed
,
we
shall
long
to
come
to
a
sense
of
his
love
,
and
to
see
our
special
interest
in
him
.
As
the
Psalmist
,
Psal.
119.58
.
I
intreated
thy
favour
(
thy
face
)
with
my
whole
heart
;
Lord
,
one
good
look
,
one
smile
from
thee
.
A
little
in
the
World
with
God's
favour
,
would
give
us
more
content
,
than
the
whole
World
without
it
.
As
the
Spouse
says
,
Cant.
6.3
.
I
am
my
Beloved's
,
and
my
Beloved
is
mine
.
So
if
God
hath
our
love
,
we
shall
be
restless
,
till
we
can
say
,
that
he
is
ours
,
till
we
can
call
him
our
own
.
As
they
that
are
in
love
,
cannot
injoy
themselves
,
unless
they
may
obtain
their
Beloved
.
As
they
say
,
Love
would
be
paid
in
its
own
coin
.
If
we
love
God
,
we
cannot
be
content
,
unless
we
may
be
in
his
Eyes
,
as
them
who
find
favour
.
So
we
shall
desire
rather
to
enjoy
the
light
of
his
Countenance
,
than
the
greatest
affluence
of
worldly
comforts
,
as
Psal.
4.6
,
7.
But
are
not
most
of
us
of
another
mind
?
How
many
that
are
more
intent
upon
the
World
to
get
Estates
here
,
than
to
get
an
interest
in
God
?
How
many
who
if
they
may
have
the
World
smiling
on
them
,
never
regard
though
they
are
under
God's
frowns
?
How
many
that
seek
the
favour
and
friendship
of
Men
more
than
the
favour
of
God
?
Doubtless
,
such
have
not
the
love
of
God
in
them
.
(
6.
)
If
we
have
the
love
of
God
in
us
,
then
we
shall
greatly
desire
and
delight
in
his
presence
;
and
mourn
,
take
on
sadly
in
his
absence
.
Psal.
42.1
,
2.
As
the
Hart
panteth
after
the
Water
brooks
,
so
panteth
my
soul
after
thee
,
O
God
.
Psal.
101.2
.
O
when
wilt
thou
come
unto
me
!
If
we
love
God
we
shall
long
for
his
gracious
visits
.
It
will
be
our
delight
to
draw
nigh
to
God
in
holy
Duties
,
in
his
Ordinances
,
and
especially
when
we
can
find
the
Lord
drawing
nigh
to
our
Souls
;
as
we
are
joyed
at
the
coming
of
a
special
friend
.
And
as
intimate
friends
are
not
content
to
be
long
asunder
,
we
shall
not
be
satisfied
without
God's
presence
.
As
Moses
said
,
Exod.
33.15
.
If
thy
presence
go
not
with
me
,
carry
us
not
hence
.
He
would
have
chosen
to
be
in
a
Wilderness
with
God's
presence
,
rather
than
to
enjoy
a
Canaan
without
it
:
so
if
we
have
the
love
of
God
in
us
,
we
shall
rather
desire
to
be
in
affliction
and
have
his
presence
with
us
,
than
to
enjoy
great
worldly
prosperity
without
him
.
So
we
shall
account
this
one
of
the
saddest
afflictions
if
the
Lord
withdraws
and
estrangeth
himself
from
us
,
as
the
Psalmist
,
Psal.
30.7
.
Thou
didst
hide
thy
face
,
and
I
was
troubled
.
We
know
not
how
to
bear
his
frowns
.
In
such
a
case
we
shall
have
many
sad
and
serious
self-reflections
,
often
asking
our
Souls
,
What
is
the
matter
?
what
have
we
done
that
the
Lord
takes
unkindly
,
that
has
set
him
at
such
a
distance
?
We
shall
not
rest
till
we
have
found
out
the
cause
,
and
removed
it
;
till
this
sad
breach
be
made
up
,
and
we
restored
to
our
communion
with
God
.
If
indeed
our
hearts
be
with
him
,
we
can
no
longer
enjoy
our selves
than
we
enjoy
him
.
A
soul
that
loves
God
cannot
but
say
,
It
is
not
good
,
Lord
,
for
me
to
be
alone
;
counting
it
an
Heaven
upon
Earth
to
enjoy
him
,
but
an
Hell
to
live
without
him
in
the
World
.
As
the
Needle
touch'd
with
the
Loadstone
will
be
turning
to
such
a
point
;
the
Heart
being
touch'd
with
the
love
of
God
will
be
moving
and
inclining
towards
him
,
it
cannot
rest
but
in
the
enjoyment
of
him
:
as
Psal.
63.8
.
My
soul
followeth
hard
after
thee
.
Such
a
soul
is
in
a
trembling
posture
,
and
is
fainting
for
him
,
when
the
Lord
carrieth
more
strange
,
when
he
hides
his
face
,
Psal.
84.2
.
My
soul
longeth
,
yea
,
even
fainteth
for
the
Courts
of
the
Lord
.
My
heart
and
my
flesh
crieth
out
for
the
living
God
,
my
soul
even
fainteth
.
This
is
Love's
sickness
.
Are
we
thus
sick
of
Love
,
as
the
Spouse
was
,
Cant.
5.8
.
There
is
a
lamenting
love
as
well
as
a
delighting
love
.
As
the
Child
crieth
for
its
Mother
.
As
we
are
grieved
at
the
loss
,
or
long
absence
of
a
dear
friend
.
Absence
is
the
Lover's
night
.
God's
absence
makes
the
darkest
and
saddest
night
to
the
souls
of
his
People
.
[
My
soul
fainteth
for
the
Courts
of
the
Lord
,
]
because
there
he
was
wont
to
have
fights
of
God
,
Psal.
63.2
.
there
he
was
wont
to
enjoy
sweet
communion
with
him
.
And
[
my
heart
and
my
flesh
crieth
out
for
the
living
God
.
]
He
would
send
his
hearty
and
carnest
cries
after
him
.
So
if
we
love
God
,
we
shall
seek
him
still
,
though
he
be
a
God
that
sometimes
hideth
himself
,
Isa.
45.15
.
Thus
the
Spouse
shewed
how
her
heart
went
after
her
Beloved
,
whenshe
sought
him
in
the
streets
of
the
City
,
sought
him
in
the
broad
ways
,
Cant.
3.2
.
went
about
up
and
down
seeking
him
,
and
could
not
rest
till
she
had
found
him
.
As
they
shewed
how
they
were
taken
with
their
Idols
,
Jer.
8.2
.
Whom
they
have
loved
,
and
whom
they
have
served
,
and
after
whom
they
have
walked
,
and
whom
they
have
sought
.
By
love
the
Soul
is
knit
to
the
Lord
,
and
cleaveth
to
him
,
(
Deut.
11.12
.
)
and
it
must
needs
go
fore
with
such
a
soul
to
be
parted
,
to
be
separated
from
him
.
Nothing
in
the
World
can
be
more
grievous
to
it
.
(
7.
)
If
we
have
the
love
of
God
in
us
while
we
are
our selves
,
are
in
our
right
frame
,
and
act
like
our selves
,
we
are
breathing
after
and
longing
for
the
full
enjoyment
of
God
in
Glory
.
We
desire
and
are
glad
of
his
presence
with
us
here
,
yet
are
not
satisfied
therewith
,
but
set
a
longing
after
Heaven
,
where
our
love
to
God
shall
be
perfect
,
our
communion
with
him
more
immediate
,
and
our
joy
in
him
full
;
so
if
we
love
God
,
how
should
we
love
the
appearing
of
Christ
!
(
2
Tim.
4.8
.
)
how
should
we
rejoyce
to
think
of
the
day
when
Christ
will
come
,
and
take
us
up
to
himself
,
to
enjoy
God
in
Glory
!
If
it
be
so
desirable
to
enjoy
his
presence
here
,
how
much
more
to
enjoy
his
presence
in
Heaven
.
So
this
would
shew
that
we
love
God
,
if
we
are
looking
for
and
hasting
unto
the
coming
of
the
day
of
God
,
(
as
2
Pet.
3.12
.
)
and
if
we
heartily
lament
it
,
that
we
are
at
so
great
a
distance
from
him
,
that
we
enjoy
so
little
of
him
,
and
desire
the
clearest
manifestation
of
his
love
,
and
the
nearest
fellowship
with
,
and
fullest
fruition
of
him
,
above
all
the
riches
,
pleasures
and
honours
in
the
World
:
Then
certainly
we
are
taken
with
him
.
Yet
it
is
granted
,
many
times
such
as
have
the
love
of
God
in
them
cannot
find
in
themselves
such
willingness
to
be
absent
from
the
Body
,
to
be
present
with
the
Lord
,
as
would
become
them
,
and
which
they
would
attain
unto
.
But
generally
it
is
because
they
are
clouded
,
and
full
of
doubts
and
fears
about
their
spiritual
estates
;
or
because
they
are
conscious
of
present
great
unpreparedness
,
they
see
themselves
so
unmeet
for
Heaven
.
They
are
ashamed
that
the
Bridegroom
should
come
and
find
them
so
unready
.
But
yet
they
would
not
build
Tabernacles
,
and
set
up
their
rest
here
.
They
could
not
be
content
with
the
World
for
their
Portion
,
might
they
always
enjoy
it
.
They
look
higher
.
And
if
they
may
not
hope
at
last
to
come
to
the
enjoyment
of
God
in
Heaven
,
they
must
despair
of
ever
being
as
they
would
be
.
But
alas
!
how
many
are
there
who
might
they
but
have
their
lives
perpetuated
here
,
and
so
enjoy
the
World
for
ever
,
would
never
think
of
Heaven
,
would
desire
no
other
Heaven
!
and
when
they
desire
Heaven
,
it
is
only
in
a
second
place
,
when
they
can
enjoy
the
World
no
longer
;
but
if
they
were
put
to
their
choice
,
they
would
not
leave
Earth
for
Heaven
.
And
they
desire
not
Heaven
at
all
,
for
the
enjoyment
of
God
there
,
and
to
live
in
the
perfect
love
of
God
and
full
conformity
to
him
;
but
only
to
be
free
from
trouble
,
and
secured
from
the
pains
and
torments
of
Hell
,
and
to
enjoy
a
Paradise
of
delights
to
please
their
senses
.
The
Heaven
that
cornal
minds
are
for
,
is
but
a
dream
,
a
fancy
of
their
own
.
That
which
is
the
Heaven
of
Heavens
,
scil
.
the
full
enjoyment
of
God
in
his
love
and
likeness
,
they
have
no
mind
to
.
(
8.
)
If
we
have
set
our
love
upon
God
,
then
our
thoughts
are
much
upon
him
.
Thus
the
Psalmist
proved
his
love
to
the
Word
of
God
,
Psal.
119.97
.
O
how
I
love
thy
Law
!
it
is
my
meditation
all
the
day
.
As
he
says
,
ver.
24.
Thy
Testimonies
also
are
my
delight
.
Where
the
Septuagint
read
,
my
meditation
.
It
was
his
delight
to
meditate
on
them
.
Thus
his
love
to
God
was
acting
in
frequent
,
and
most
pleasing
contemplations
of
God
.
As
it
is
the
covetous
Worldling's
delight
to
think
on
his
riches
,
and
the
Sensualist's
delight
to
think
on
his
pleasures
;
so
his
meditation
of
God
was
sweet
to
him
,
Psal.
104.34
.
which
shewed
his
love
to
God
.
As
the
Lover
delights
to
behold
the
party
with
whom
he
is
enamoured
.
The
thoughts
of
the
soul
are
its
glances
,
and
serious
meditations
,
its
fixed
looks
.
And
if
we
have
set
our
love
upon
him
,
our
most
intent
and
powerful
affecting
thoughts
are
fixed
on
him
.
Our
best
,
our
most
deliberate
,
advised
(
if
not
our
most
frequent
)
thoughts
are
on
God
.
The
soul
is
where
it
loves
,
rather
than
where
it
lives
.
You
may
be
in
company
with
one
that
is
deep
in
love
,
you
may
talk
to
him
,
and
yet
he
little
minds
you
or
your
discourse
;
his
thoughts
are
elsewhere
taken
up
with
his
beloved
.
Therefore
when
you
see
one
mindless
of
his
business
,
you
will
oft
say
,
surely
he
is
in
love
.
So
indeed
the
the
soul
that
loves
God
is
much
with
him
in
its
thoughts
.
As
the
Psalmist
would
remember
him
upon
his
bed
,
and
meditate
on
him
in
the
night-watches
.
And
(
sayes
he
)
when
I
awake
,
I
am
still
with
thee
.
Thus
one
that
loves
God
will
ordinarily
have
his
thoughts
on
God
,
both
lying
down
at
night
and
rising
up
in
the
morning
.
So
when
he
is
at
work
in
his
Calling
,
his
thoughts
are
ever
and
anon
ascending
up
to
God
.
And
when
he
is
in
Company
,
he
oft
leaves
his
Company
unespyed
,
his
heart
and
thoughts
going
out
after
God
.
But
now
,
when
it
is
so
,
that
a
Man
does
what
he
can
to
banish
God
out
of
his
thoughts
,
when
the
thoughts
of
God
are
unwelcome
guests
,
are
not
kindly
entertained
,
when
God
is
not
in
all
his
thoughts
from
morning
to
night
,
at
least
not
with
his
good
will
,
surely
such
a
one
does
but
vainly
pretend
to
love
God
.
How
canst
thou
say
that
thou
lovest
him
,
when
thy
heart
is
not
with
him
,
when
thy
thoughts
are
not
on
him
?
Such
as
love
not
to
think
on
him
,
it
is
plain
they
are
great
strangers
,
or
rather
enemies
to
God
in
their
minds
.
(
9.
)
If
we
love
God
,
we
shall
delight
to
speak
or
hear
of
him
,
to
put
us
in
mind
of
him
,
or
to
set
forth
his
praise
.
It
will
be
pleasing
to
us
to
hear
of
God
,
and
the
things
of
God
,
if
we
hear
the
things
that
are
right
.
To
hear
his
Word
,
and
to
hear
Men
speak
well
of
him
according
to
his
Word
.
So
we
shall
delight
as
to
think
on
his
Name
,
so
to
make
mention
of
his
Name
.
Though
we
shall
dread
to
speak
slightly
,
carelessly
of
him
,
though
we
shall
abhor
the
abusing
and
profaning
of
his
sacred
and
reverend
Name
,
we
shall
desire
to
speak
reverently
and
affectionately
of
him
.
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
Where
the
heart
is
full
of
love
to
the
World
,
a
Man's
delight
will
be
to
speak
of
worldly
things
,
such
as
he
loves
most
.
And
he
cannot
relish
other
discourses
,
but
it
sounds
harsh
,
is
unpleasing
to
him
.
On
the
contrary
,
when
the
heart
is
taken
up
with
the
love
of
God
,
it
will
be
ones
delight
to
speak
of
him
,
and
to
speak
in
his
praise
,
to
speak
good
of
his
Name
.
As
we
are
forward
upon
all
occasions
to
speak
in
the
commendation
of
those
whom
we
most
affect
:
so
if
we
love
God
we
shall
be
speaking
well
of
him
,
we
are
oft
setting
forth
his
goodness
,
we
love
to
speak
of
his
excellencies
and
of
his
glory
.
(
10.
)
If
we
love
God
,
it
will
be
a
great
grief
to
us
to
see
or
hear
God
dishonoured
;
Psal.
69.9
.
The
reproaches
of
them
that
reproached
thee
,
are
fallen
upon
me
.
He
took
them
to
himself
:
Yea
,
to
hear
himself
vilified
,
would
not
have
moved
him
so
much
.
When
Shimei
cursed
him
,
he
could
hear
and
bear
it
patiently
.
So
if
we
love
God
,
we
shall
be
grieved
at
those
that
rise
up
against
God
,
(
with
the
Psalmist
,
Psal.
139.21
,
22.
)
we
shall
count
those
our
enemies
that
are
enemies
to
God
.
Who
could
endure
to
see
his
friend
abused
,
to
see
his
Father
wronged
?
If
we
have
the
love
of
God
in
us
,
our
indignation
will
be
moved
when
we
hear
the
Name
of
God
profaned
,
and
see
his
Majesty
affronted
,
his
Laws
violated
,
his
truth
and
interest
opposed
.
Now
what
say
you
to
this
?
If
you
can
be
sensible
enough
of
any
injury
done
to
your selves
,
but
no
way
touched
or
affected
with
the
great
indignities
you
oft
see
and
hear
offered
unto
God
:
If
you
can
see
Sinners
(
as
it
were
)
flying
in
God's
face
,
and
yet
remain
sensless
and
speechless
,
having
nothing
to
say
in
God's
cause
(
as
the
Psalmist
was
dumb
in
his
own
cause
,
Psal.
38.14
.
)
as
a
Man
that
beareth
not
,
and
in
whose
mouth
are
no
reproofs
.
If
you
can
have
fellowship
with
Sinners
,
delight
in
their
company
,
and
rather
countenance
than
discountenance
the
Ungodly
,
and
love
them
that
hate
the
Lord
:
will
these
things
shew
any
love
to
God
?
Would
you
take
him
for
your
friend
that
could
see
others
evil
intreat
you
,
and
yet
stood
by
as
one
wholly
unconcerned
?
And
can
you
be
friends
with
those
who
shew
themselves
enemies
to
God
,
and
no
way
manifest
your
displeasure
against
them
and
their
evil
ways
?
and
will
you
yet
pretend
to
love
God
?
(
11.
)
If
we
love
God
,
we
have
a
desire
to
win
and
draw
in
others
to
him
.
Cant.
1.4
.
Draw
me
,
we
will
run
after
thee
.
When
she
was
drawn
,
she
would
be
for
drawing
others
to
him
.
She
was
not
content
to
come
alone
,
but
would
endeavour
to
bring
in
others
with
her
.
As
the
Psalmist
,
Psal.
34.3
.
O
magnify
the
Lord
with
me
.
—
So
one
that
loves
God
will
be
ready
to
call
upon
others
.
O
love
the
Lord
with
me
!
O
serve
the
Lord
with
me
!
If
we
have
the
love
of
God
in
us
,
it
will
grieve
us
to
see
others
enemies
to
God
.
(
As
the
Psalmist
,
I
beheld
the
transgressours
,
and
was
grieved
.
)
And
especially
it
will
be
our
grief
,
to
see
any
of
ours
alienated
from
God
,
to
see
any
of
our
friends
enemies
to
God
,
any
of
our
Relations
,
such
as
are
near
to
us
afar
off
from
God
,
to
see
any
of
our
Children
backward
to
that
which
is
good
,
Children
of
disobedience
,
carrying
so
that
we
may
know
they
have
not
the
love
of
God
in
them
.
We
shall
be
earnest
with
God
in
Prayer
,
that
he
would
change
their
hearts
,
that
he
would
circumcise
their
hearts
to
love
him
.
What
is
it
that
we
would
chuse
for
ours
,
if
we
might
have
our
choice
?
Whether
would
we
chuse
God
or
the
World
?
Had
we
rather
see
them
in
a
state
of
Grace
and
in
favour
with
God
,
though
they
were
never
so
poor
and
low
in
the
World
,
than
see
them
rich
and
graceless
?
And
would
we
in
the
first
place
acquaint
them
with
God
?
Are
we
still
admonishing
,
perswading
,
charging
them
to
come
in
to
him
?
If
we
are
less
afraid
of
displeasing
God
by
a
sinful
silence
here
,
than
of
displeasing
them
by
plain
and
faithful
dealing
with
them
;
is
not
this
to
honour
them
above
the
Lord
?
And
if
we
can
be
well
enough
pleased
with
Children
,
though
we
cannot
see
the
least
spark
of
Grace
in
them
;
if
they
are
but
likely
to
thrive
and
prosper
in
the
World
;
and
if
we
regard
not
though
our
Servants
are
backward
to
God's
Service
,
while
they
follow
our
business
close
,
if
we
take
no
pains
with
them
to
get
them
better
principled
:
such
things
would
shew
as
little
love
to
God
as
to
their
souls
.
(
12.
)
If
the
love
of
God
be
in
us
,
then
we
are
no
longer
in
love
or
in
league
with
Sin
.
Psal.
97.10
.
Ye
that
love
the
Lord
,
hate
evil
.
How
can
we
love
God
who
is
Holiness
it self
,
and
yet
be
in
love
with
Sin
that
is
so
contrary
to
God
?
He
that
loves
his
Prince
,
hates
Treason
and
Rebellion
against
his
Prince
.
He
that
loves
his
Father
,
Lud.
Carthus
.
does
not
delight
to
walk
cross
to
his
Father
.
The
predominant
love
of
God
,
and
reigning
Sin
,
are
things
utterly
inconsistent
.
If
we
love
God
,
we
cannot
but
hate
and
dread
that
which
would
separate
betwixt
us
and
our
God
.
Here
I
may
allude
to
that
Text
,
Deut.
13.4
,
6
,
8.
Ye
shall
walk
after
the
Lord
your
God
,
and
cleave
to
him
.
And
if
thy
friend
which
is
as
thine
own
soul
entice
thee
secretly
,
saying
,
Let
us
go
and
serve
other
gods
,
—
Thou
shalt
not
consent
unto
him
,
nor
hearken
unto
him
;
neither
shall
thine
eye
pity
him
,
neither
shalt
thou
spare
,
neither
shalt
thou
conceal
him
:
But
thou
shalt
surely
kill
him
,
thine
hand
shall
be
first
upon
him
to
put
him
to
death
.
So
if
we
love
God
and
cleave
to
him
,
we
shall
not
be
for
concealing
and
sparing
any
sin
,
how
dear
so
ever
it
may
have
been
,
though
it
hath
been
as
a
right
Eye
,
or
as
a
right
Hand
to
us
;
we
shall
no
longer
connive
at
any
Darling
Lust
that
would
entice
and
draw
away
our
hearts
from
God
,
we
shall
be
resolved
on
the
mortifying
and
crucifying
of
it
.
The
love
of
God
,
and
friendship
with
Sin
,
will
not
stand
together
.
Oh!
think
seriously
of
this
:
While
thou
art
wedded
to
any
lust
,
to
thy
Pride
,
to
thy
Flesh-pleasing
Sensuality
,
or
to
thy
Covetousness
,
&c.
thy
heart
is
not
with
God
.
Thou
canst
not
cleave
to
God
and
Sin
both
.
Thou
canst
not
be
for
two
Masters
so
contrary
;
but
if
thou
lovest
the
one
,
thou
must
needs
hate
the
other
;
if
thou
cleavest
to
the
one
,
thou
must
needs
forsake
the
other
.
If
thou
lovest
evil
more
than
good
,
(
as
Psal.
52.3
.
)
if
thou
art
so
far
linkt
in
,
and
in
league
with
any
lust
,
that
thy
Will
is
more
for
keeping
than
for
parting
with
it
,
more
for
serving
and
gratifying
than
for
subduing
and
crucifying
it
,
the
love
of
God
is
not
in
thee
.
(
13.
)
If
we
love
God
,
then
it
is
our
delight
to
serve
and
obey
him
,
1
Joh.
5.3
.
This
is
the
love
of
God
,
that
we
keep
his
Commandments
,
and
his
Commandments
are
not
grievous
.
So
in
2
Epist.
v.
6.
This
is
love
,
that
we
walk
after
his
Commandments
.
To
love
him
,
and
keep
his
Commandments
are
joyned
,
Exod.
20.6
.
Neh.
1.5
.
When
a
friend
says
,
If
you
love
me
,
do
such
a
thing
for
me
,
his
Intreaty
useth
to
have
the
force
of
a
Command
.
If
God's
Commands
have
no
force
with
us
,
it
is
a
sign
we
love
him
not
.
If
we
have
the
love
of
God
in
us
,
Gregor.
Mag.
Hom.
30.
)
we
shall
delight
in
his
Law
,
(
as
the
Psalmist
did
,
Psal.
119.70
.
)
we
shall
delight
to
do
the
will
of
God
,
and
chuse
the
things
that
please
him
.
As
we
must
shew
our
faith
,
so
our
love
by
our
works
.
well-pleasedness
with
God
above
,
with
a
desire
in
all
things
to
please
him
.
Now
if
we
are
more
for
pleasing
our selves
than
for
pleasing
God
,
more
for
having
our
own
wills
than
for
doing
the
will
of
God
;
if
we
are
more
at
Mens
command
,
at
the
command
of
the
World
,
than
we
are
at
God's
command
,
and
that
habitually
and
ordinarily
,
it
is
plain
,
we
prefer
our selves
and
honour
the
Creature
above
God
;
and
while
it
is
thus
,
how
can
we
say
that
we
love
him
?
If
we
love
God
,
we
shall
follow
him
,
and
love
to
walk
in
his
ways
.
As
they
said
of
their
Idols
,
Jer.
2.25
.
I
have
loved
strangers
,
and
after
them
will
I
go
.
Had
they
loved
God
indeed
,
they
would
have
been
for
following
him
and
not
strangers
.
The
counsel
of
a
special
friend
is
much
regarded
:
and
surely
,
if
we
love
God
we
shall
not
despise
his
counsels
.
Psal.
119.128
.
I
esteem
all
thy
Precepts
concerning
all
things
to
be
right
.
He
approved
of
them
all
,
he
would
not
have
any
one
of
God's
Laws
nulled
and
abrogated
.
To
love
the
Lord
,
to
walk
in
all
his
ways
,
and
to
cleave
to
him
,
are
conjoyned
,
Deut.
11.22
.
And
to
love
the
Lord
,
and
to
walk
ever
in
his
ways
,
Deut.
19.9
.
So
the
love
of
God
will
incline
souls
to
sincere
,
impartial
,
and
constant
obedience
.
(
14.
)
If
we
love
God
,
we
shall
desire
to
be
more
like
him
,
Eph.
5.1
.
Be
followers
of
God
,
as
dear
Children
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Imitators
;
though
we
cannot
be
like
him
,
in
respect
of
those
Attributes
,
stiled
incommunicable
.
Our
first
Parents
fell
from
God
when
they
affected
to
be
as
Gods
.
And
in
some
other
respect
too
we
may
not
be
like
him
.
We
may
not
act
for
our
own
glory
,
as
God
does
.
This
would
entrench
upon
the
glory
due
from
us
to
God
,
and
cross
the
end
of
our
beings
.
Yet
if
we
love
God
,
we
shall
desire
to
be
like
him
so
far
as
we
may
.
There
is
an
assimulating
vertue
and
power
in
love
.
We
are
ready
to
imitate
those
we
love
.
Their
example
is
very
moving
,
and
is
wont
to
take
much
with
us
.
If
we
love
God
,
we
shall
desire
that
we
may
have
hearts
after
his
heart
,
to
love
that
which
he
loves
,
and
to
hate
that
which
he
hates
(
Amicorum
idem
velle
,
&
idem
nolle
:
)
We
shall
desire
to
be
holy
as
he
is
holy
,
and
merciful
as
he
is
merciful
,
and
perfect
as
our
Father
in
Heaven
is
perfect
.
Though
it
is
impossible
for
any
Creature
to
be
as
holy
,
as
merciful
,
as
perfect
as
God
is
.
Though
an
equality
here
is
not
to
be
thought
of
;
yet
a
likeness
and
similitude
,
a
conformity
to
God
in
our
measure
,
such
as
we
may
attain
to
,
we
must
study
and
endeavour
,
and
this
the
love
of
God
would
put
us
upon
.
But
if
we
rather
wish
that
God
was
altogether
such
a
one
as
our selves
,
if
we
rather
desire
that
he
would
come
down
to
us
,
and
comply
with
,
allow
of
our
crooked
Tempers
and
Manners
,
than
to
have
our
souls
raised
up
to
him
,
by
the
restoring
of
his
Image
,
and
a
divine
Nature
wrought
in
us
,
it
would
shew
indeed
that
we
are
little
taken
with
him
,
but
rather
(
how
little
cause
soever
there
is
for
it
)
we
are
still
in
love
with
our
sinful
selves
.
(
15.
)
If
we
love
God
,
we
shall
highly
account
of
his
favours
.
We
shall
not
despise
common
benefits
as
coming
from
him
;
but
we
shall
most
prize
any
special
Love-token
he
hath
given
us
.
We
set
a
value
on
Mercies
,
according
as
God's
love
appears
in
them
.
When
Tamar
had
got
Judah's
Signet
and
Bracelets
,
she
would
not
part
with
them
for
a
Kid.
One
would
have
prized
a
kiss
of
Cyrus
above
the
golden
Cup
he
gave
him
.
The
soul
that
loves
God
,
will
value
spiritual
Mercies
above
temporal
enjoyments
.
The
consolations
of
God
will
not
be
small
in
such
a
ones
account
.
His
comforts
will
be
more
desired
,
longed
for
;
or
if
enjoyed
,
will
more
delight
and
refresh
the
soul
,
than
any
worldly
comforts
.
And
the
more
we
love
God
,
the
more
we
shall
praise
him
for
any
intimations
and
expressions
of
his
love
.
We
shall
delight
to
tell
others
what
he
hath
done
for
our
souls
;
as
the
Psalmist
,
Psal.
66.16
.
Come
and
hear
,
all
ye
that
fear
God
,
and
I
will
declare
what
he
hath
done
for
my
soul
,
Psal.
103.1
,
2
,
3
,
4.
This
would
in
part
shew
we
love
God
for
himself
and
not
only
for
his
Benefits
,
if
indeed
we
set
the
highest
value
and
account
on
those
Benefits
,
wherein
we
might
read
his
special
love
.
But
they
that
would
account
more
of
the
Birth-right
than
of
the
Blessing
,
and
set
more
store
by
Corn
and
Wine
than
they
could
do
by
the
light
of
God's
Countenance
,
shew
little
love
to
God
.
(
16.
)
If
we
love
God
,
we
are
for
putting
a
good
construction
on
his
severest
dispensations
.
We
would
not
take
any
thing
unkindly
from
him
.
We
are
not
for
entertaining
hard
thoughts
of
God
,
Bern.
in
Cant.
Scr.
83.
though
he
shew
us
hard
things
.
We
shall
desire
to
keep
up
good
thoughts
of
God
still
,
but
have
worse
thoughts
of
our selves
.
When
he
afflicts
us
,
we
shall
fall
out
with
our selves
,
fall
out
more
with
Sin
;
not
be
displeased
at
him
.
We
shall
still
follow
him
,
even
though
he
walk
contrary
to
us
,
(
as
Isa.
26.8
,
9.
)
When
we
are
chastened
of
him
,
we
shall
not
censure
his
dealings
,
but
judge
our selves
.
We
shall
be
ready
to
justify
God
,
and
to
condemn
our selves
,
acknowledging
God
to
be
righteous
,
and
to
punish
less
than
our
iniquities
deserve
.
If
we
cry
to
God
,
and
he
seem
not
to
hear
,
we
shall
not
hereupon
take
pett
,
but
conclude
with
the
Psalmist
(
Psal.
22.2
,
3.
)
Yet
thou
art
holy
.
Indeed
we
shall
be
ready
in
our
troubles
to
complain
to
him
(
as
we
use
in
trouble
to
complain
to
our
friends
)
but
we
would
not
complain
of
him
.
If
we
love
God
,
Afflictions
will
not
ordinarily
drive
us
from
God
,
but
rather
drive
us
nearer
to
him
.
If
he
shews
his
displeasure
,
it
will
grieve
us
most
that
we
have
displeased
him
,
that
we
have
offended
our
good
and
gracious
Father
,
that
we
have
provoked
the
God
of
Patience
,
a
God
so
rich
in
Mercy
.
And
so
we
shall
be
for
humbling
our selves
,
and
making
our
peace
with
him
.
But
if
when
we
are
afflicted
,
instead
of
accepting
of
the
punishment
of
our
Iniquities
,
and
humbling
our selves
,
and
seeking
his
face
,
our
hearts
do
nothing
but
fret
against
the
Lord
,
we
are
strange
Children
.
We
have
had
Fathers
of
our
flesh
which
corrected
us
,
and
we
gave
them
reverence
;
and
if
we
are
not
much
rather
in
subjection
to
the
Father
of
Spirits
,
we
shew
not
a
childlike
disposition
.
And
how
sad
is
it
,
if
in
our
afflictions
we
are
ready
to
say
,
with
him
of
whom
we
read
,
This
evil
is
of
the
Lord
:
why
should
I
wait
on
the
Lord
any
longer
?
How
sad
is
it
,
when
Crosses
,
that
should
crucify
and
deaden
our
hearts
more
to
the
World
,
have
this
contrary
effect
,
deadning
them
towards
God
,
and
towards
holy
Duties
?
That
we
have
less
heart
to
serve
God
,
have
less
heart
to
Pray
,
to
Read
and
Hear
the
Word
,
&c.
It
is
noted
of
the
Hypocrite
,
Job
.
27.9
,
10.
When
trouble
comes
upon
him
,
will
he
delight
himself
in
the
Almighty
?
will
he
always
call
upon
God
?
(
17.
)
If
we
love
God
indeed
,
we
shall
desire
to
love
him
more
and
more
,
and
to
express
our
love
more
and
more
.
We
shall
never
think
we
love
him
enough
,
or
that
we
do
enough
for
him
,
or
that
what
we
do
in
God's
service
at
any
time
,
is
done
well
enough
.
It
will
be
our
unfeigned
desire
to
honour
God
more
,
and
to
serve
him
better
.
As
the
Psalmist
,
71.14
.
I
will
yet
praise
thee
more
and
more
.
Love
in
the
Heart
,
will
set
the
Head
on
contriving
,
the
Tongue
on
pleading
,
the
Hands
on
working
for
God
.
Love
is
kind
,
is
bountiful
.
Amicorum
omnia
communia
.
If
we
have
the
Love
of
God
in
us
,
we
shall
desire
,
that
all
we
have
may
be
at
his
service
,
that
our
parts
,
interest
,
estate
may
be
imploy'd
,
and
improved
for
him
.
Love
to
God
will
put
us
upon
holy
Projects
for
God
.
As
it
is
very
pleasing
to
us
,
to
serve
a
special
Friend
;
it
will
be
our
joy
and
delight
to
serve
God
,
to
act
for
his
Glory
,
to
do
any
thing
to
promote
his
interest
.
And
such
as
abound
in
Love
to
God
,
will
also
abound
in
the
work
of
the
Lord
.
Whereas
a
Soul
without
Love
,
is
like
a
Bird
that
has
lost
his
Wings
,
or
like
a
Chariot
without
Wheels
,
it
moves
very
heavily
.
What
such
may
seem
to
do
for
God
,
is
done
without
heart
,
with
no
alacrity
,
or
delight
,
but
rather
with
pain
and
trouble
,
further
than
self-interest
,
and
self-love
carries
them
out
.
Thus
if
what
is
done
for
God
,
be
done
grudgingly
;
and
if
we
are
weary
of
his
service
,
and
if
we
are
setting
our selves
bounds
,
and
think
we
have
done
enough
already
,
these
things
would
not
shew
any
love
to
God
.
(
18.
)
If
we
love
God
,
it
will
be
a
joy
to
us
,
to
see
others
active
for
God
.
Though
we
shall
be
ashamed
to
think
how
little
we
have
done
for
God
,
though
it
will
grieve
us
that
we
can
do
no
more
;
yet
withall
it
will
be
a
pleasing
sight
to
us
,
when
we
can
see
his
Interest
and
Honour
promoted
,
and
advanced
,
be
it
by
others
.
Though
we
shall
desire
in
our
places
to
do
as
much
as
those
,
that
do
most
for
God
;
yet
it
will
be
no
eye-sore
to
us
,
when
we
see
others
out-stripping
us
.
We
shall
honour
them
the
more
,
and
shall
desire
to
imitate
them
:
we
shall
not
envy
,
or
stomach
them
.
But
if
we
are
offended
at
those
that
are
more
forward
,
and
zealous
,
if
we
grudg
that
any
cloud
us
by
their
shining
brighter
,
if
we
have
a
secret
dislike
of
those
that
excell
in
Holiness
,
and
Vertue
,
and
quite
out-do
us
in
the
service
of
God
;
though
the
Lord
hath
more
honour
by
them
;
this
is
an
ill
sign
,
a
sign
that
we
prefer
our
own
interest
before
Gods
interest
,
and
prefer
our
own
reputation
,
before
his
Glory
;
and
so
that
we
love
him
not
as
we
ought
.
(
19.
)
If
we
love
God
,
we
shall
be
ready
not
only
to
act
,
but
to
suffer
for
him
too
.
Be
willing
to
suffer
any
thing
for
God
,
rather
than
forsake
him
.
Amanti
nihil
difficile
.
Love
makes
any
cross
tolerable
.
They
that
endure
temptation
,
or
trial
,
and
they
that
love
God
,
are
made
all
one
,
Jam.
1.12
.
True
Love
is
fugatrix
timoris
,
et
animatrix
confessionis
,
(
according
to
Tertul.
)
Many
Waters
cannot
quench
Love
.
Where
this
divine
spark
is
kindled
,
it
oft
flameth
forth
more
,
the
more
it
meeteth
with
opposition
.
It
is
intended
by
an
Antiperistasis
,
as
Fire
burns
hottest
in
cold
,
frosty
weather
.
How
oft
have
the
Faithful
rejoyced
in
tribulation
,
gloried
in
their
sufferings
?
Though
we
are
not
to
run
upon
Sufferings
uncalled
;
yet
how
many
have
counted
it
à
joy
,
and
pleasure
,
when
they
have
fallen
into
them
?
I
grant
,
some
may
be
carried
on
to
suffer
for
God
,
and
his
Truth
,
who
are
only
animated
with
vain-glory
,
or
with
a
vain
,
proud
conceit
of
meriting
highly
by
their
sufferings
;
and
not
with
a
principal
of
Love
.
Yet
that
Mans
Love
to
God
is
to
be
suspected
,
or
rather
concluded
unsound
,
that
will
not
carry
him
through
sufferings
,
and
tryals
here
.
He
that
loveth
Father
,
or
Mother
,
Wife
,
or
Children
,
Liberty
,
or
Estate
,
or
Life
it self
,
more
than
God
,
does
not
love
him
sincerely
.
If
we
had
rather
incur
God's
displeasure
,
than
Man's
;
had
rather
forgo
an
interest
in
God
,
than
forgo
Estates
in
the
World
for
him
;
if
we
had
rather
venture
on
an
everlasting
separation
from
God
,
than
lay
down
our
lives
here
for
him
;
surely
,
we
care
little
for
him
.
(
20.
)
If
we
love
God
,
we
shall
love
others
for
his
sake
.
Love
all
Men
,
love
Enemies
,
and
especially
love
the
Godly
for
his
sake
.
The
Love
of
God
includes
under
it
the
Love
of
our
Neighbour
,
and
Love
of
the
Brethren
.
As
it
is
well
defined
,
thus
,
It
is
a
Grace
,
whereby
we
love
God
for
himself
above
all
,
and
all
others
for
God
,
and
in
God
.
1
Joh.
4.20
,
21.
If
a
Man
say
,
I
love
God
,
and
hateth
his
Brother
,
he
is
a
liar
,
&c.
And
this
Commandment
have
we
from
him
,
that
he
who
loveth
God
,
loveth
his
Neighbour
also
.
Here
I
should
say
something
of
Love
to
Men.
1.
Of
Love
to
Men
in
general
.
2.
Of
Love
to
Enemies
in
particular
.
3.
Of
Love
to
the
Godly
in
special
.
(
1.
)
The
Love
of
God
will
incline
the
heart
to
love
all
Men
:
As
it
is
a
thing
that
God
requires
;
And
as
there
is
something
of
God
to
be
seen
in
all
Men
;
Yea
,
more
than
in
Sun
and
Moon
,
or
the
most
excellent
Creatures
in
the
World
,
that
are
without
life
,
and
void
of
Reason
.
All
Men
are
worthy
of
our
love
,
as
they
are
God's
Workmanship
,
as
they
are
reasonable
Creatures
,
and
capable
of
enjoying
God
,
and
Happiness
,
though
such
in
a
special
manner
are
worthy
of
our
love
,
who
are
more
especially
God's
workmanship
,
being
created
again
in
Christ
Jesus
.
It
is
true
,
the
Damned
are
none
of
our
Neighbors
,
but
removed
quite
out
of
all
society
with
us
,
and
out
of
all
capacity
of
ever
loving
,
and
enjoying
God
.
And
such
as
have
sinned
unto
Death
,
if
we
can
certainly
know
them
,
we
may
know
to
be
utterly
outlaw'd
,
and
lost
Creatures
to
all
Eternity
,
for
whom
there
remains
nothing
but
a
certain
fearful
expectation
of
Judgment
,
and
fiery
Indignation
,
which
shall
devour
the
adversaries
.
But
(
excepting
such
)
do
we
bear
an
universal
Good-will
to
Men
for
God's
sake
?
with
respect
to
his
holy
Will
,
and
Command
,
and
to
his
Honour
and
Glory
?
Then
certainly
,
it
will
be
our
Prayer
,
and
hearts
desire
,
that
his
way
may
be
known
upon
Earth
,
his
saving
health
among
all
Nations
.
And
then
we
cannot
but
pity
those
that
sit
in
darkness
,
and
in
the
region
and
shadow
of
Death
.
And
then
we
shall
have
aking
and
bleeding
hearts
for
those
,
that
enjoy
the
Gospel
and
ordinary
means
of
Salvation
,
but
plainly
reject
the
counsel
of
God
against
themselves
,
and
will
not
attend
to
the
things
of
their
peace
.
Then
it
will
affect
us
with
grief
and
horrour
,
to
see
sinners
posting
on
in
the
broad
way
to
Hell
and
Destruction
.
As
the
Psalmist
119.53
.
Horrour
hath
taken
hold
upon
me
,
because
of
the
wicked
that
forsake
thy
Law
.
Then
it
would
greatly
rejoyce
our
hearts
,
might
we
be
a
means
of
stopping
any
such
in
their
desperate
career
,
a
means
of
converting
any
Sinner
from
the
errour
of
his
way
,
and
consequently
of
saving
a
soul
from
death
.
Now
what
should
they
think
of
themselves
who
are
wholly
unconcerned
;
I
mean
,
carry
as
not
at
all
concerned
how
it
goes
with
the
Souls
of
others
?
Such
as
would
say
(
with
Cain
)
Am
I
my
Brothers
keeper
?
Such
as
make
no
conscience
at
all
of
,
but
grosly
neglect
that
plain
and
necessary
duty
of
reproving
Sinners
,
though
they
have
never
so
loud
a
call
,
and
never
so
fair
opportunity
.
Are
not
they
said
to
hate
their
Brother
in
their
heart
,
that
will
not
rebuke
,
but
suffer
Sin
upon
him
?
So
what
enemies
are
they
to
Souls
,
that
are
enemies
to
the
Gospel
,
and
the
faithful
preaching
of
it
,
1
Thess.
2.15
,
16.
True
love
wisheth
the
best
good
to
Men
,
and
so
the
means
of
it
,
without
which
it
is
not
ordinarily
obtained
.
But
though
sound
love
respecteth
the
Souls
of
Men
,
and
their
spiritual
welfare
chiefly
,
yet
not
only
.
So
,
Are
we
far
from
envying
others
prosperity
?
Charity
envieth
not
,
1
Cor.
13.4
.
Are
we
grieved
for
others
calamities
?
As
the
Psalmist
,
35.13
,
14.
Is
it
our
desire
not
to
be
wanting
in
any
Office
of
love
to
others
?
hide
our selves
from
our
own
flesh
?
Yea
,
do
we
not
only
deal
our
bread
to
the
hungry
,
but
draw
out
our
Souls
,
our
Bowels
to
them
?
And
are
we
for
setting
aside
all
base
self-respect
,
in
the
love
we
bear
,
and
the
good
we
do
to
others
?
Are
we
willing
to
do
good
to
such
,
as
either
will
not
or
cannot
recompence
us
?
Do
we
not
some
way
aim
at
our
own
ends
,
advantage
,
praise
,
&c.
Charity
seeketh
not
her
own
.
To
love
another
but
for
,
and
with
respect
to
our selves
,
is
not
properly
to
love
another
,
but
only
to
love
our selves
.
But
if
we
can
find
our
hearts
going
out
in
love
,
and
good-will
towards
all
Men
,
(
though
we
cannot
expect
so
much
as
thanks
from
one
of
many
)
this
is
very
comfortable
.
But
here
you
may
ask
,
Quest.
1.
Should
we
not
(
with
the
Psalmist
,
139.21
,
22.
)
hate
the
wicked
?
How
than
are
we
to
love
all
Men
?
Answ.
As
we
are
to
loath
,
and
abhor
our selves
,
so
far
as
we
are
sinful
,
and
yet
notwithstanding
we
must
love
our selves
;
so
we
are
both
to
love
,
and
hate
the
wicked
.
As
God
hath
a
love
to
them
,
as
his
Creatures
,
and
many
ways
is
doing
good
to
them
,
whom
yet
he
hates
,
as
they
are
wicked
:
So
must
we
.
In
hating
a
sinner
,
we
must
neither
hate
his
nature
for
his
sin
,
(
as
one
notes
)
nor
his
sin
for
the
Man
:
but
hate
Sin
as
sin
,
as
a
Man
.
There
is
a
Physical
,
or
natural
goodness
,
which
is
found
in
wicked
Men
as
they
are
Men
,
which
includes
in
it
a
capableness
of
moral
goodness
;
for
which
they
are
so
far
to
be
esteemed
,
and
loved
.
And
while
the
wicked
are
in
a
possibility
of
being
reclaimed
from
their
wickedness
,
we
must
pity
,
pray
for
,
and
heartily
wish
well
unto
them
,
and
indeavour
to
promote
their
Conversion
,
and
Salvation
,
as
it
may
lye
in
our
way
to
contribute
thereunto
.
Quest.
2.
Is
it
not
sometimes
lawful
,
to
imprecate
God's
Vengeance
on
the
wicked
?
Answ.
This
is
not
to
be
done
ordinarily
.
First
of
all
Supplications
,
Prayers
,
Intercessions
must
be
made
for
all
Men
,
1
Tim.
2.1
.
Contrary
to
the
custom
of
the
Jews
(
as
Dr.
Lightfoot
notes
)
who
use
to
curse
the
Heathen
,
and
pray
for
none
but
themselves
,
and
those
of
their
own
Nation
,
and
Religion
.
In
praying
for
all
,
we
should
pray
for
the
wicked
,
that
God
would
restrain
,
convince
,
and
convert
them
(
if
it
be
his
will
.
)
If
we
pray
,
that
God's
hand
may
find
out
his
enemies
,
his
right
hand
those
that
hate
him
,
it
must
be
conditionally
;
that
is
,
If
they
be
incurable
,
incorrigible
,
implacable
,
obstinate
in
their
malice
against
God
,
his
Church
,
and
Interest
.
Before
we
pray
absolutely
against
any
particular
Persons
,
we
should
look
well
to
our
warrant
.
Charity
hopeth
all
things
,
1
Cor.
13.7
.
while
we
cannot
certainly
know
,
or
pronounce
such
without
all
hope
of
mercy
,
we
should
not
dare
in
our
prayers
to
devote
them
to
Justice
.
What
some
holy
Men
have
done
here
,
as
David
,
&c.
seems
to
be
extraordinarily
,
Spiritu
praevidentis
,
non
voto
optantis
,
from
a
spirit
of
Prophesie
,
rather
than
from
the
spirit
of
Supplication
.
Unless
we
had
their
spirit
,
we
have
not
their
warrant
,
to
pray
directly
against
any
Mens
persons
.
Quest.
3.
May
not
the
righteous
sometimes
rejoyce
,
seeing
Gods
Vengeance
on
the
wicked
,
as
Psal.
58.10
?
Answ.
As
God
is
glorified
by
the
Judgment
which
he
executeth
,
and
as
it
may
tend
to
promote
his
Interest
,
and
the
good
,
and
safety
of
his
Church
and
People
,
so
they
may
rejoyce
,
at
the
cutting
off
and
fall
of
wicked
,
and
mischievous
Instruments
:
but
may
not
rejoyce
meerly
in
their
destruction
.
Not
as
it
makes
against
them
;
but
as
it
makes
for
Gods
Glory
,
and
the
good
of
others
.
Qu.
4.
Is
it
not
lawful
to
desire
that
Justice
may
be
done
on
notorious
offenders
?
Now
is
this
to
love
them
,
to
will
their
punishment
?
Answ.
We
may
desire
that
such
may
be
punished
without
breach
of
Charity
.
—
1.
When
it
is
not
from
any
private
grudge
,
but
from
a
love
to
publick
justice
,
and
with
respect
to
the
glory
of
God
thereby
.
2.
When
we
have
respect
to
the
good
of
the
Community
.
As
we
owe
more
love
to
the
publick
Society
of
which
we
are
Members
,
than
to
particular
Members
in
the
Society
,
and
much
more
then
to
corrupt
gangren'd
Members
,
that
endanger
the
whole
Body
.
When
great
notorious
crimes
go
unpunished
,
the
Community
may
suffer
for
it
.
Blood
desiles
a
Land
;
so
Whoredom
,
Drunkenness
,
&c.
And
where
Men
care
not
to
let
such
sins
go
unpunished
,
it
provokes
the
Lord
to
punish
for
them
.
It
is
better
that
the
Offenders
should
suffer
punishment
,
than
the
whole
Body
should
suffer
for
them
.
Again
,
when
great
crimes
go
unpunished
,
more
are
encouraged
to
commit
them
.
That
this
is
a
sparing
cruelty
.
There
is
Credulitas
parcens
,
and
there
is
Misericordia
puniens
.
Civil
Magistrates
are
ordained
of
God
to
be
a
terror
to
Evil-doers
.
And
it
is
better
that
such
should
suffer
,
than
be
suffered
to
go
on
,
to
corrupt
and
infect
others
.
It
is
sinful
,
(
against
Charity
)
to
will
the
punishment
of
another
,
meerly
sub
ratione
mali
,
as
evil
to
him
.
But
the
punishment
of
notorious
Offenders
hath
also
Rationem
boni
,
is
good
,
being
a
means
of
keeping
up
justice
and
order
,
and
of
preserving
the
community
both
from
guilt
and
punishment
.
And
thus
the
due
execution
of
justice
on
Evil-doers
is
to
be
willed
.
3.
When
we
desire
not
their
punishment
so
much
as
their
repentance
and
reformation
.
We
may
will
their
temporal
punishment
,
and
yet
earnestly
desire
that
it
may
go
well
with
their
souls
.
And
this
is
not
inconsistent
with
true
love
,
to
will
their
punishment
,
but
not
for
it self
as
punishment
to
them
,
but
as
a
means
to
reclaim
them
,
to
bring
them
to
a
sense
of
their
sin
,
&c.
So
much
of
love
to
all
Men.
(
2.
)
More
particularly
,
the
love
of
God
will
incline
a
Man
even
to
love
those
that
hate
him
,
to
love
his
very
Enemies
.
Amicos
diligere
omnium
est
,
inimicos
autem
solorum
Christianorum
.
It
is
common
to
all
to
love
their
friends
,
but
proper
unto
Christians
to
love
their
enemies
.
Diligere
enim
diligentes
est
naturae
,
Ludol
.
Carthus
.
in
Evang.
diligere
non
diligentes
est
gratiae
.
Nature
teacheth
to
love
those
that
love
us
,
but
only
Grace
teacheth
to
love
those
that
love
us
not
.
So
this
would
be
a
notable
proof
that
our
love
to
God
is
sound
,
if
for
his
sake
we
love
our
enemies
.
Therefore
let
us
search
and
enquire
how
our
hearts
stand
affected
towards
those
that
manifest
and
declare
enmity
and
ill-will
to
us
.
Anothers
enmity
must
not
blind
and
pervert
our
judgment
of
him
,
and
hinder
us
from
discerning
all
that
is
amiable
in
him
,
nor
must
it
corrupt
our
affections
and
hinder
us
from
loving
it
and
him
.
I
grant
,
we
may
be
sensible
of
others
enmity
,
and
the
injuries
we
receive
from
them
,
yet
their
sin
should
be
a
greater
trouble
to
us
than
our
own
affliction
or
suffering
by
them
.
We
may
reprove
an
Enemy
,
but
in
love
we
may
not
reproach
an
Enemy
.
We
may
in
many
cases
defend
our selves
,
yet
must
we
take
heed
of
a
spirit
of
revenge
,
and
take
heed
of
being
injurious
our selves
,
under
pretence
of
defending
our selves
from
injury
.
We
may
be
cautelous
and
watchful
,
not
to
expose
our selves
to
the
will
of
an
Enemy
,
yet
not
uncharitable
in
our
censures
and
speeches
,
making
him
worse
than
indeed
he
is
.
We
may
not
presently
judg
every
one
an
Enemy
to
God
that
is
contrary
to
us
.
It
may
be
from
Prejudice
and
Passion
,
not
from
rooted
Malice
what
they
do
against
us
But
however
it
is
with
them
,
the
Lord
hath
taught
and
commanded
us
to
love
and
carry
well
towards
them
;
and
we
must
do
so
,
as
we
would
shew
our selves
his
Children
,
Mat.
5.
44
,
45.
We
cannot
tell
but
they
may
belong
to
God
.
He
can
make
them
Vessels
unto
honour
.
And
though
they
are
unprofitable
,
yea
,
injurious
to
us
,
yet
they
may
be
helpful
and
beneficial
unto
others
whom
we
are
bound
to
love
.
We
ought
to
love
them
for
any
good
in
them
,
for
any
good
that
any
other
may
receive
from
them
.
And
if
we
can
love
them
when
no
self-respect
moveth
us
thereunto
,
it
is
a
clearer
evidence
that
we
love
them
for
Gods
sake
.
But
if
you
cannot
forgive
their
trespasses
,
how
can
you
hope
that
God
will
forgive
you
yours
?
See
Mark
11.25
,
26.
Thou
that
sayest
,
and
speakest
thy
very
heart
,
[
I
can
never
love
such
or
such
a
one
,
I
shall
never
be
friends
with
them
while
I
live
:
]
know
,
this
is
sad
language
,
it
speaks
thee
to
be
in
the
gall
of
bitterness
.
And
as
one
says
,
Cor.
Burgess
.
Chain
of
Graces
.
pag.
252.
He
that
hath
not
grace
to
love
an
Enemy
,
did
never
love
his
Friend
from
his
heat
.
—
Flee
his
friendship
that
cannot
love
an
Enemy
.
—
If
ever
thou
move
him
,
he
will
(
be
ready
to
)
remove
thee
for
ever
from
his
heart
.
Now
what
say
you
to
this
:
Some
indeed
have
an
Art
of
carrying
fair
and
smooth
,
they
can
keep
in
their
wrath
that
it
shall
not
appear
in
their
looks
or
speeches
.
But
can
you
truly
say
,
that
you
love
and
bear
an
hearty
good
will
towards
others
,
how
ill
soever
they
carry
towards
you
?
Do
you
wish
no
worse
to
them
than
to
your
own
souls
:
Do
you
pray
for
them
,
(
a
kindness
which
they
cannot
reject
,
)
Father
,
forgive
them
:
Lord
,
lay
not
sin
to
their
charge
:
Would
it
rejoyce
you
to
see
them
come
on
to
a
participation
of
Grace
with
you
here
,
and
so
to
have
fellowship
with
you
in
Glory
hereafter
?
And
do
you
desire
their
prosperity
here
,
so
far
as
may
be
good
for
them
?
And
would
you
not
be
unwilling
(
if
it
lay
in
your
way
)
to
promote
it
?
Are
you
so
far
from
desiring
to
revenge
your selves
on
them
,
that
you
wait
for
opportunities
to
befriend
them
?
Oh!
how
few
of
such
a
spirit
,
and
yet
how
plain
a
duty
?
Exod.
23.4
,
5.
If
thou
meet
thine
enemies
Ox
or
his
Ass
going
astray
,
thou
shalt
surely
bring
it
back
to
him
again
.
If
thou
see
the
Ass
of
him
that
hateth
thee
,
lying
under
his
burden
,
and
wouldst
forbear
to
help
him
,
(
or
wouldst
cease
to
leave
thy
business
for
him
)
thou
shalt
surely
help
him
.
Rom.
12.20
.
If
thine
enemy
bunger
,
feed
him
;
if
he
thirst
,
give
him
drink
.
Mat.
7.12
.
All
things
whatsoever
you
would
that
Men
should
do
unto
you
,
do
ye
even
so
to
them
.
Not
as
others
do
to
you
,
but
as
ye
would
that
others
should
do
unto
you
,
and
that
with
a
regular
will
,
a
will
guided
by
a
right
and
sound
judgment
.
So
on
the
other
hand
,
Quod
tibi
non
vis
fieri
,
alteri
nè
feceris
,
Do
not
that
to
another
which
thou
wouldst
not
have
another
do
to
thee
.
Rom.
12.21
.
Be
not
overcome
of
evil
,
but
overcome
evil
with
good
.
It
was
said
of
Julius
Caesar
,
Benignitate
adeò
praedictus
,
ut
quos
armis
subegerat
,
clementiâ
magis
vicerit
,
He
was
so
gentle
,
courteous
,
that
whom
he
subdued
with
force
of
Arms
,
he
overcame
more
with
clemency
:
and
yet
might
he
be
far
from
loving
Enemies
,
as
the
Word
of
God
and
the
Spirit
of
Grace
teacheth
.
But
do
you
unfeignedly
desire
your
enemies
welfare
,
and
would
you
gladly
be
instruments
of
promoting
it
?
Are
you
for
doing
good
to
them
that
hate
you
,
(
unless
where
it
may
be
more
to
your
own
hurt
or
danger
,
than
to
their
benefit
and
advantage
?
)
And
are
you
sorry
,
grieved
for
them
,
when
evil
befalleth
them
?
Prov.
24.17
.
Rejoyce
not
when
thine
enemy
falleth
,
and
let
not
thine
heart
be
glad
when
he
stumbleth
.
Job
31.29
,
30.
If
I
rejoyced
at
the
destruction
of
him
that
hated
me
,
or
lift
up
my self
when
evil
found
him
.
(
Neither
have
I
suffered
my
mouth
to
sin
,
by
wishing
a
curse
to
his
soul
.
)
Is
it
no
joy
to
you
to
see
an
enemy
fall
into
misery
,
much
less
a
joy
to
see
him
fall
into
sin
?
Charity
rejoyceth
not
in
iniquity
?
1
Cor.
13.6
.
And
are
you
ready
to
take
notice
of
any
good
and
commendable
thing
in
an
enemy
,
and
to
speak
well
of
him
for
it
:
Have
you
no
delight
to
hear
or
speak
of
his
faults
and
miscarriages
?
Are
you
for
hiding
rather
than
discovering
his
nakedness
?
Had
you
rather
err
on
the
hand
of
Charity
in
making
his
faults
less
than
they
are
,
than
make
them
greater
?
And
would
you
not
grieve
so
much
for
the
wrong
an
enemy
does
you
,
as
for
the
wrong
he
does
his
own
soul
?
Would
you
not
have
so
deep
a
sense
of
the
greatest
trespasses
against
you
,
as
of
his
transgressions
against
God
,
(
as
Psal.
119.139
.
)
Then
indeed
it
is
to
be
hoped
,
notwithstanding
sometimes
your
passion
is
too
much
moved
on
a
suddain
,
yet
that
in
cool
blood
you
do
love
your
Enemy
.
(
3.
)
The
love
of
God
will
incline
one
especially
to
love
the
Godly
.
And
every
one
that
loveth
him
that
begat
,
loveth
him
also
that
is
begotten
of
him
,
1
Joh.
5.1
.
If
we
love
God
,
we
cannot
but
love
the
Children
of
God
for
their
Fathers
sake
.
There
is
no
living
Christian
but
is
a
loving
Christian
,
1
Joh.
3.14
.
But
here
many
deceive
themselves
and
others
.
Some
only
pretend
love
to
the
Godly
,
to
purchase
others
love
,
and
gain
more
esteem
of
others
.
As
Dyonisius
maintained
Philosophers
,
not
that
he
did
much
esteem
or
admire
them
,
but
because
he
hoped
to
be
esteemed
for
them
.
Some
love
them
from
meer
self
respects
.
As
those
they
have
been
,
and
further
may
be
beholden
unto
,
as
having
received
kindness
from
such
,
and
being
convinced
of
their
love
and
good-will
towards
them
,
as
having
a
dependance
on
such
,
or
being
tied
to
them
by
natural
bonds
.
They
that
are
not
without
natural
affection
,
will
love
their
own
.
Some
love
them
for
other
common
worldly
respects
.
As
some
of
them
are
Men
of
Wisdom
and
Prudence
,
able
to
advise
in
difficult
and
weighty
matters
,
or
learned
Men
,
&c.
But
first
,
If
our
love
to
the
Godly
be
sound
(
such
as
will
prove
and
evidence
the
love
of
God
to
be
in
us
)
then
we
love
them
for
their
godliness
.
Do
we
see
a
beauty
in
Holiness
?
Are
we
so
taken
with
it
,
that
we
cannot
but
love
those
in
whom
we
see
it
,
cannot
but
highly
esteem
such
as
the
excellent
ones
in
the
Earth
?
Do
we
love
the
Children
of
God
,
eo
nomine
,
because
they
are
his
Children
,
because
they
resemble
their
Father
,
bear
his
Image
?
As
the
Cynick
Philosopher
could
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
Men
were
images
of
God
.
Are
we
taken
with
them
,
for
what
of
God
,
or
of
a
divine
Nature
,
we
see
in
them
?
As
we
are
pleased
with
the
Pictures
of
those
whom
we
love
and
honour
.
As
on
the
contrary
,
if
we
should
see
a
Man
expressing
an
hatred
and
contempt
of
anothers
Picture
,
scratching
and
tearing
it
,
soiling
,
bespattering
and
defacing
it
,
we
would
conclude
,
that
he
hated
the
Person
much
more
whom
the
Picture
did
represent
.
Do
we
love
the
Godly
as
such
?
Mat.
10.41
,
42.
He
that
receiveth
a
righteous
Man
in
the
name
of
a
righteous
Man
,
shall
receive
a
righteous
Mans
reward
.
He
that
gives
a
cup
of
cold
Water
only
to
a
Disciple
,
in
the
name
of
a
Disciple
,
shall
in
no
wise
lose
his
reward
.
In
the
name
of
a
righteous
Man
,
and
in
the
name
of
a
Disciple
,
that
is
,
as
such
,
upon
that
very
account
,
and
not
for
any
lower
,
by-respects
.
The
Apostle
had
a
great
love
to
Timothy
,
he
thought
on
him
daily
,
he
had
him
daily
in
his
best
thoughts
:
and
what
was
it
that
drew
out
his
heart
so
towards
him
?
[
calling
to
mind
(
says
he
)
the
unfeigned
faith
that
is
in
thee
.
]
2
Tim.
1.
3
,
4
,
5.
Do
we
love
the
Godly
for
their
Godliness
in
its
full
latitude
,
for
the
whole
of
it
,
and
not
for
some
parts
only
?
We
may
love
them
in
part
as
godly
,
or
love
some
parts
of
Godliness
,
without
any
true
love
to
God
,
and
without
loving
them
for
his
sake
.
As
many
a
natural
Man
is
convinced
,
and
will
confess
,
that
the
Godly
are
better
than
they
.
As
Saul
to
David
,
Thou
art
more
righteous
than
I.
So
several
parts
of
Godliness
are
lovely
,
even
in
the
eyes
of
a
natural
Man
.
Plain-heartedness
,
upright-dealing
in
ones
Calling
,
faithfulness
in
matters
of
trust
,
peaceableness
,
charitableness
,
(
things
which
Godliness
teacheth
)
are
commendable
and
amiable
,
even
our
enemies
themselves
being
judges
.
And
as
godliness
teacheth
the
best
discharge
of
Relative
duties
,
so
far
a
natural
Man
may
love
it
in
relations
.
As
it
teacheth
the
Wife
a
chaste
conversation
coupled
with
fear
,
thus
a
carnal
Husband
may
love
it
in
his
Wife
.
As
it
teacheth
the
Child
to
honour
his
Parents
,
to
carry
reverently
and
dutifully
towards
them
;
ungodly
Parents
may
so
far
like
it
in
a
Child
,
and
love
such
a
Child
the
better
for
it
.
As
it
puts
a
Servant
upon
diligence
,
care
and
faithfulness
in
his
Masters
business
,
that
he
serveth
not
with
eye-service
,
but
in
singleness
of
heart
;
so
far
a
bad
Master
may
love
a
good
Servant
.
While
Godliness
in
the
full
latitude
of
it
,
and
taking
in
all
its
essential
and
integral
parts
,
is
not
pleasing
,
but
distasteful
unto
such
.
Where
it
crosseth
their
corrupt
Wills
,
Affections
,
and
their
carnal
Interests
and
Designs
,
where
it
reproveth
and
condemneth
them
for
their
sinful
omissions
,
or
commissions
;
where
it
galleth
them
,
they
cannot
away
with
it
,
or
be
so
well
pleased
with
others
where
they
see
it
.
2.
And
if
we
love
the
Children
of
God
aright
,
for
the
Grace
of
God
appearing
in
them
,
for
their
Godliness
,
then
we
love
all
that
appear
to
be
such
,
we
have
a
special
love
to
all
that
are
godly
(
so
far
as
we
can
judge
.
)
So
the
Colossians
had
a
love
to
all
Saints
,
Col.
1.4
.
So
Philemon
,
Phil.
v.
5.
So
the
Apostle
Peter
enjoyneth
to
love
the
Brotherhood
,
(
the
whole
Fraternity
,
all
that
were
of
the
houshold
of
Faith
)
1
Pet.
2.17
.
To
love
all
parts
of
Godliness
,
all
Grace
,
(
as
was
said
before
)
and
to
love
all
Saints
,
would
be
good
evidence
of
the
soundness
and
sincerity
of
our
love
.
But
partiality
here
would
bewray
unsoundness
,
and
hypocrisy
.
Surely
that
is
a
partial
love
,
if
we
love
some
,
while
we
despise
,
and
lightly
esteem
others
,
who
yet
give
as
good
proof
of
their
godliness
.
Some
are
ready
to
Saint
all
that
are
of
their
own
Party
;
and
to
un-Saint
any
,
that
differ
from
them
,
though
the
difference
be
not
in
any
fundamental
,
and
essential
point
of
Faith
,
and
Godliness
,
and
though
(
perhaps
)
the
errour
,
and
mistake
be
in
themselves
.
Do
not
such
love
for
an
Opinion
,
or
for
some
self-respect
,
rather
than
for
real
Godliness
,
who
look
but
shily
on
,
carry
strange
towards
any
,
(
though
sound
in
all
points
necessary
to
Salvation
,
and
strict
and
conscientious
in
their
lives
,
yea
,
though
eminent
in
Godliness
)
that
are
not
of
their
Opinion
?
Such
have
not
learnt
to
love
Saints
,
as
Saints
,
and
to
love
all
Saints
.
Suppose
such
as
differ
from
them
to
be
but
weak
in
the
Faith
,
yet
Christ
would
not
have
his
little
ones
despised
.
3.
And
if
we
love
the
Children
of
God
for
God
,
and
Godliness
sake
;
then
the
more
holy
,
and
the
more
like
to
God
any
are
,
the
more
we
shall
love
them
,
and
be
taken
with
them
,
the
more
our
hearts
will
be
knit
to
them
,
(
as
Jonathan's
Soul
was
knit
to
David
,
1
Sam.
18.1
.
)
And
here
is
no
respect
of
persons
,
but
a
respect
of
goodness
,
to
love
them
best
,
who
are
best
.
But
if
on
the
contrary
,
a
Man
only
beareth
with
Holiness
in
a
lower
degree
,
and
with
such
as
may
be
Godly
in
the
main
,
but
very
remiss
,
too
much
complying
with
the
manners
of
the
World
;
or
perhaps
can
afford
such
a
good
word
sometimes
,
saying
,
such
are
honest
,
sober
,
moderate
Men
;
when
he
would
thereby
condemn
those
,
who
are
more
forward
,
when
he
utterly
dislikes
,
and
his
heart
is
rising
against
those
whose
hearts
are
lifted
up
in
the
ways
of
God
;
when
he
cannot
endure
such
as
are
more
exactly
conscientious
,
and
more
zealous
for
God
;
when
he
is
barking
at
them
,
as
Hot-spurs
,
Fanaticks
,
and
I
know
not
what
;
or
if
he
lash
them
not
with
the
tongue
,
yet
his
heart
is
full
of
envy
against
them
:
what
can
this
shew
,
but
a
graceless
spirit
?
And
let
such
a
one
know
,
that
the
love
of
God
is
not
in
him
.
If
the
holiness
of
a
Saint
be
such
an
eye-sore
to
thee
,
for
which
thou
canst
not
affect
him
,
how
canst
thou
love
God
,
who
is
Holiness
it self
?
There
is
none
holy
as
the
Lord
,
he
is
infinitely
holy
.
If
the
light
of
the
Moon
offends
thee
,
(
which
yet
shines
not
without
its
spots
)
how
canst
thou
bear
the
surpassing
brightness
of
the
Sun
it self
?
And
how
unmeet
art
thou
for
fellowship
with
the
Saints
in
Heaven
,
with
the
Spirits
of
Just
Ones
made
perfect
,
who
canst
not
away
with
such
as
have
attained
to
any
eminent
degree
of
holiness
here
?
The
Saints
in
Heaven
are
more
holy
,
than
any
of
those
thou
thinkest
too
strict
,
too
precise
.
Perhaps
thou
wilt
say
,
1.
Thou
couldst
love
and
honour
them
,
if
they
were
as
good
as
they
seem
:
but
they
are
Hypocrites
,
they
do
but
make
a
show
.
Answ.
And
dost
thou
indeed
hate
Hypocrisie
?
O
then
take
heed
that
thou
beest
not
guilty
of
Hypocrisie
in
this
very
plea
,
pretending
that
thou
canst
not
love
them
,
because
they
are
not
so
good
as
they
seem
;
when
in
very
deed
thou
couldst
like
well
of
them
if
they
were
worse
than
they
are
.
Again
,
Though
it
is
true
,
Hypocrites
there
will
be
among
the
Saints
here
;
yet
take
heed
that
thou
dost
not
censure
,
and
condemn
those
as
Hypocrites
,
whom
the
Lord
accepteth
,
and
approveth
of
,
as
sincere
and
upright
.
Thy
hard
censures
cannot
hurt
,
and
prejudice
them
,
so
much
as
thy self
.
The
Devil
accused
Job
to
be
no
better
than
an
Hypocrite
.
As
he
is
called
,
The
Accuser
of
the
Brethren
,
Rev.
12.10
.
That
this
is
a
Diabolical
Practice
.
And
to
justifie
the
Wicked
,
and
to
condemn
the
Righteous
,
are
both
of
them
an
abomination
to
the
Lord
.
How
angry
was
the
Lord
with
Job's
three
friends
,
for
their
rash
censures
of
him
,
and
harsh
dealing
with
him
?
The
Vpright
(
though
they
are
abhorred
of
many
in
the
World
)
are
God's
delight
.
And
think
of
it
,
Shall
not
the
Saints
judg
the
World
at
last
?
Many
that
censure
and
accuse
them
here
,
shall
be
judged
,
and
condemded
by
them
hereafter
.
Yea
,
their
holy
lives
,
that
the
World
is
so
offended
at
,
shall
condemn
the
World
.
And
thou
that
abhorrest
their
strict
lives
,
think
of
it
,
whether
(
with
Balaam
)
thou
wouldest
not
desire
to
dye
their
Death
.
Or
2.
Perhaps
thou
wilt
say
,
They
make
more
ado
than
needs
.
Answ.
And
wherein
?
Indeed
it
becomes
not
a
Christian
to
be
a
busy-body
in
other
Mens
matters
.
He
has
work
enough
of
his
own
to
mind
.
And
let
all
that
fear
God
,
have
a
care
to
walk
so
,
that
others
may
find
no
occasion
against
them
,
but
in
the
matters
of
their
God
.
But
certainly
,
the
Command
,
Mat.
22.37
.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
&c.
will
bear
them
out
in
their
greatest
Zeal
,
and
Activity
for
God
.
So
Luke
.
13.24
.
strive
to
enter
in
at
the
straight
Gate
,
&c.
And
Phil.
2.18
.
Work
out
your
own
Salvation
with
fear
and
trembling
.
And
2
Pet.
2.10
.
Give
diligence
to
make
your
Calling
and
Election
sure
:
[
will
warrant
their
most
strenuous
endeavours
to
get
to
Heaven
.
And
Ephes.
5.15
.
See
that
ye
walk
circumspectly
.
And
1
Thes.
5.22
.
Abstain
from
all
appearance
of
evil
]
will
justify
their
tenderness
of
Spirit
,
and
fear
of
Sin
.
And
Col.
1.10
.
Walk
worthy
of
the
Lord
unto
all
pleasing
,
being
fruitfull
in
every
good
work
.
And
1
Cor.
15.58
.
Always
abounding
in
the
work
of
the
Lord
]
will
prove
,
that
the
best
are
so
far
from
doing
more
than
needs
,
that
they
fall
very
far
short
of
doing
what
they
ought
in
Religion
.
And
therefore
,
as
Christ
said
to
his
Disciples
,
Mat.
26.10
.
Why
trouble
ye
the
Woman
?
for
she
hath
wrought
a
good
work
on
me
:
So
why
do
any
go
about
to
discourage
such
,
as
for
his
Name
sake
are
labouring
,
and
taking
pains
to
glorifie
God
,
and
save
their
souls
?
Are
any
offended
that
they
do
so
much
?
Alas
,
they
see
great
cause
to
be
ashamed
that
they
have
done
so
little
,
that
they
do
no
more
for
God
and
Jesus
Christ
,
for
their
own
,
and
others
souls
!
It
's
granted
,
we
should
not
be
righteous
over
much
,
as
we
should
take
heed
of
being
over
wise
,
(
Eccles.
7.16
.
)
To
be
wise
above
that
which
is
written
,
is
Wisdom
falsly
so
called
:
and
to
be
righteous
above
that
which
is
commanded
,
is
but
a
Pharisaical
righteousness
.
That
which
is
beyond
the
Rule
,
is
not
true
Religion
,
but
vain
Superstition
.
And
works
of
Supererrogation
,
are
works
of
Superarrogancy
.
But
keeping
to
the
Rule
,
none
can
be
over-righteous
.
When
it
is
said
,
(
there
v.
17.
)
Be
not
over-much
wicked
]
surely
the
meaning
is
not
,
that
we
may
allow
our selves
a
little
here
.
They
that
would
shun
all
impiety
,
more
and
less
,
are
not
to
be
condemned
as
over-precise
,
or
doing
more
than
needs
.
Or
,
3.
perhaps
thou
wilt
say
,
Thou
canst
not
be
quiet
for
them
;
they
will
not
let
thee
alone
,
but
are
still
reproving
thee
.
Answ.
And
does
that
offend
thee
?
Then
,
as
the
Psalmist
says
,
For
my
love
they
are
my
adversaries
;
thou
dost
ill
requite
thy
best
,
thy
most
faithful
friends
.
Then
it
seems
thou
lovest
thine
enemies
,
but
hatest
thy
friends
.
And
is
this
well
done
of
thee
?
If
they
could
be
satisfied
to
suffer
thee
to
go
on
offending
and
provoking
God
,
and
wronging
thine
own
Soul
(
which
is
not
love
but
hatred
)
then
thou
couldst
be
better
pleased
with
them
.
If
it
be
thus
,
thou
neither
lovest
the
Godly
,
nor
thy self
aright
.
You
may
think
me
very
long
on
this
third
particular
Note
,
That
if
we
love
the
Godly
for
God
and
Godliness-sake
,
then
we
love
them
most
who
are
most
like
God
,
most
eminent
in
Godliness
.
And
yet
before
I
pass
on
to
another
,
there
is
a
Question
,
or
two
,
(
that
fall
in
here
)
to
be
answered
.
Quest.
1.
Are
we
to
love
the
Godly
,
more
than
near
Relations
,
if
they
be
not
Godly
:
and
to
love
those
,
who
are
eminent
in
Godliness
above
Godly
Relations
,
that
are
not
so
eminent
?
Answ.
1.
There
is
a
peculiar
love
due
unto
Relations
,
as
such
,
which
is
in
part
natural
,
and
sensitive
(
as
irrational
Creatures
also
have
a
love
to
their
mates
,
and
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
natural
tender
affection
to
their
young
)
and
in
part
also
commanded
,
being
a
duty
becoming
such
Relations
,
a
necessary
Principle
,
and
help
to
the
discharge
of
other
relative
duties
.
To
be
without
natural
affection
towards
Parents
,
or
Children
,
is
a
great
Sin
,
and
a
cause
of
other
Sins
against
those
Relations
.
And
if
such
as
are
in
a
married
state
,
have
not
a
true
conjugal
affection
,
other
conjugal
duties
can
never
be
rightly
performed
.
It
is
certain
,
Grace
breaketh
not
,
but
rather
strengthens
Natures
bonds
.
So
2.
We
are
ordinarily
bound
to
do
more
for
near
Relations
(
though
ungodly
)
than
for
strangers
,
be
they
Godly
.
We
are
not
always
to
do
most
for
the
most
needy
,
and
worthy
;
because
we
may
be
under
a
special●ty
,
and
obligation
to
do
for
others
,
and
we
may
not
be
able
to
do
so
well
for
both
.
The
Law
of
Nature
layes
a
special
obligation
on
us
to
take
special
care
of
Wife
and
Children
,
being
nearest
to
us
.
And
if
we
do
not
,
who
should
?
This
is
a
necessary
order
for
the
good
,
and
preservation
of
Mankind
,
(
as
that
love
,
which
is
naturally
planted
in
bruit
creatures
towards
their
young
,
is
necessary
for
the
preservation
of
their
kinds
.
)
And
1
Tim.
5.8
.
If
any
provide
not
for
his
own
,
and
especially
for
those
of
his
own
house
,
he
hath
denied
the
faith
,
and
is
worse
than
an
Infidel
.
2
Cor.
12.14
.
Parents
ought
to
lay
up
for
the
Children
.
Parents
ordinarily
are
bound
to
provide
especially
for
Children
,
(
though
sometimes
also
Children
are
bound
to
relieve
their
Parents
,
and
that
before
others
.
As
Joseph
nourished
his
Father
Jacob
in
the
Famine
.
)
Thus
therefore
we
are
especially
to
look
to
those
whom
Nature
has
devolved
on
our
special
care
,
whom
God
hath
especially
committed
to
our
charge
;
not
neglecting
others
,
as
if
we
owed
nothing
to
them
,
but
in
some
expressions
of
love
preferring
those
to
whom
our
obligation
is
greater
.
3.
And
yet
in
our
estimations
and
rational
,
spiritual
complacence
,
we
are
to
prefer
such
as
are
godly
,
before
the
nearest
Relations
,
if
ungodly
.
So
likewise
must
we
prefer
such
as
are
more
eminent
in
Grace
,
before
a
godly
Relation
that
is
not
so
eminent
.
As
Christ
said
,
Mat.
12.48
,
50.
Who
is
my
Mother
?
and
who
are
my
brethren
?
Whosoever
shall
do
the
will
of
my
Father
which
is
in
Heaven
,
the
same
is
my
Brother
,
and
Sister
,
and
Mother
.
The
best
are
to
be
preferred
in
honour
,
though
not
in
point
of
maintenance
.
Quest.
2.
Then
by
a
parity
of
Reason
,
are
we
not
to
love
the
weakest
Christian
whose
sincerity
we
do
not
question
more
than
a
Professor
or
Minister
,
whose
sincerity
is
very
questionable
,
let
their
gifts
be
never
so
great
,
and
let
them
be
never
so
serviceable
upon
that
account
?
Answ.
1.
It
is
certain
,
That
gifts
of
edification
are
very
desirable
and
amiable
,
yea
,
they
give
a
lustre
to
Grace
it self
.
As
the
Gold
did
beautify
the
Temple
,
though
the
Temple
did
sanctify
the
Gold
:
So
(
says
one
)
though
Grace
do
sanctify
Gifts
,
yet
Gifts
do
beautify
Grace
.
No
doubt
,
but
Gifts
to
edify
,
to
profit
withal
,
Gifts
that
promote
the
conversion
and
salvation
of
others
,
are
to
be
highly
esteemed
.
2.
Grace
is
more
lovely
and
excellent
.
Gifts
are
desirable
in
ordine
ad
aliud
,
as
Hand-maids
to
Grace
:
but
Grace
is
desirable
even
for
it self
.
3.
He
that
is
both
gracious
(
as
we
cannot
but
judge
)
and
also
of
eminent
Gifts
,
is
to
be
esteemed
above
another
who
hath
not
the
like
Gifts
,
though
he
may
have
the
like
measure
of
saving
Grace
.
4.
He
that
hath
Gifts
without
Grace
,
is
to
be
esteemed
for
that
good
and
benefit
others
may
receive
from
his
Gifts
,
and
so
for
the
service
and
honour
God
may
have
by
them
.
He
is
to
be
esteemed
for
others
sakes
.
But
one
that
is
truly
godly
,
though
his
Gifts
be
never
so
small
,
is
to
be
esteemed
for
his
own
sake
.
And
there
is
that
real
worth
and
excellency
in
true
Grace
which
will
weigh
down
the
greatest
excellencies
a
natural
Man
can
have
.
4.
Now
I
proceed
to
another
note
of
true
love
to
the
Godly
.
If
we
are
taken
with
them
for
their
godliness
,
then
we
are
for
godliness
in
our selves
.
We
do
not
barely
commend
it
in
others
,
but
follow
after
it
our selves
.
We
honour
the
Godly
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
speaking
well
of
them
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
imitating
them
.
If
we
love
them
aright
,
we
desire
to
be
like
them
.
If
we
are
taken
with
God's
Image
in
them
,
we
would
be
followers
of
them
,
so
far
as
they
are
followers
of
God
.
And
wherein
we
see
our selves
to
come
short
,
we
are
ashamed
of
our selves
,
and
so
far
out
of
love
with
our selves
.
As
the
Stoicks
said
,
at
a
distance
would
argue
deceit
in
our
love
.
5.
If
we
love
the
Godly
as
such
,
then
we
delight
in
godly
society
.
As
the
Psalmist
,
Psal.
119.63
.
I
am
a
companion
of
all
them
that
fear
thee
,
and
of
them
that
keep
thy
Precepts
.
I
am
for
the
company
of
all
such
,
even
the
poorest
,
the
meanest
of
them
,
and
for
no
other
company
.
All
his
delight
was
in
the
Saints
,
Psal.
16.3
.
He
had
no
delight
to
be
so
familiar
and
intimate
with
others
.
When
we
are
for
holy
society
,
and
holy
conference
,
it
is
both
an
expression
of
love
to
the
Saints
,
and
a
means
to
encrease
it
.
But
to
despise
a
poor
Saint
,
because
poor
,
to
think
such
unworthy
of
our
acquaintance
,
to
shun
familiarity
and
converse
with
such
,
would
shew
a
sinful
respect
of
Persons
,
and
partiality
in
our
love
,
that
we
have
not
a
love
to
all
Saints
,
or
to
any
as
such
.
So
it
is
an
ill
sign
,
if
we
are
pleased
with
the
society
of
vain
and
vile
persons
,
such
as
we
ought
to
contemn
,
(
Psal.
15.4
.
)
A
Man
is
known
what
he
is
,
by
the
Company
he
keeps
,
and
most
affects
.
6.
Another
note
of
true
love
to
the
Godly
,
is
a
fear
of
giving
scandal
,
a
desire
and
care
to
walk
in-offencible
towards
them
.
Yea
,
if
we
love
them
,
it
will
grieve
us
to
see
others
casting
stumbling-blocks
in
their
way
.
2
Cor.
11.29
.
Who
is
weak
,
and
I
am
not
weak
?
who
is
offended
,
and
I
burn
not
?
And
much
more
we
shall
fear
to
offend
them
our selves
.
As
we
would
not
offend
and
injure
our
friends
.
It
is
true
,
some
are
so
weak
that
they
will
take
offence
where
none
is
given
.
And
we
may
not
decline
our
duty
,
offend
God
,
for
fear
of
offending
or
displeasing
our
weak
Brethren
.
Indeed
this
,
to
comply
with
them
in
their
Errours
and
Mistakes
,
and
by
our
practice
to
encourage
them
in
any
sinful
way
,
this
I
say
,
would
be
an
offence
of
another
nature
,
a
greater
offence
against
them
than
to
grieve
them
.
This
is
real
scandal
.
Like
Peters
withdrawing
and
separating
himself
from
the
Gentiles
,
for
fear
of
displeasing
the
Jews
,
Gal.
2.11
,
12.
And
yet
I
confess
,
when
we
care
not
unnecessarily
to
grieve
the
spirits
of
the
Godly
,
this
is
not
to
walk
charitably
.
Rom.
14.15
.
If
thy
Brother
be
grieved
with
thy
meat
,
now
walkest
thou
not
charitably
,
or
according
to
the
rule
of
Charity
.
But
it
is
a
greater
wrong
to
them
(
sure
)
to
be
unnecessarily
an
occasion
of
their
offending
God
,
and
wounding
Conscience
.
It
is
no
charity
to
neglect
duty
,
that
we
may
not
displease
some
of
our
Brethren
,
when
thereby
we
should
both
wrong
our selves
and
their
souls
too
,
thus
allowing
and
encouraging
them
in
their
mistakes
.
7.
If
we
love
the
Godly
,
we
shall
take
well
their
just
reproofs
and
faithful
admonitions
.
We
shall
not
be
offended
thereat
,
nor
have
our
hearts
thereupon
alienated
and
drawn
from
them
.
Psal.
141.5
.
Let
the
Righteous
smite
me
,
it
shall
be
a
kindness
.
—
And
yet
my
prayer
also
shall
be
in
their
calamities
.
They
that
are
so
in
love
with
their
sins
,
that
they
cannot
endure
any
should
speak
against
them
,
have
little
love
to
Holiness
.
They
that
are
offended
at
others
zeal
against
Sin
,
should
not
pretend
to
love
them
for
their
Holiness
.
Prov.
9.8
.
Rebuke
a
wise
Man
,
and
he
will
love
thee
.
None
but
fools
would
fall
out
with
their
friends
,
for
telling
them
of
their
faults
.
If
we
love
the
Godly
indeed
,
it
will
more
endear
them
to
us
,
the
more
experience
we
have
of
their
love
and
faithfulness
this
way
.
As
was
observed
of
Mr.
Whately
,
Clark's
Lives
.
Par.
1.
p.
932.
He
was
glad
when
any
of
the
Righteous
smote
him
,
and
would
take
it
well
,
not
only
from
his
Superiors
,
but
from
his
Equals
,
and
far
Inferiors
;
and
would
really
shew
more
testimonies
of
his
love
to
such
afterwards
than
ever
he
did
before
.
8.
If
we
love
the
Godly
,
as
we
wish
well
to
their
souls
,
we
should
watch
over
them
,
and
be
ready
to
admonish
them
as
there
is
occasion
.
sharp
rebuke
is
not
so
contrary
to
true
love
,
as
smooth
flattery
.
If
we
love
our
Brethren
,
we
must
neither
despise
them
for
their
infirmities
,
nor
sooth
them
up
with
flatteries
,
cloke
over
their
infirmities
,
but
do
what
in
us
lies
to
cure
them
.
As
we
would
not
hate
our
Brother
in
our
heart
,
we
must
rebuke
him
,
and
not
suffer
sin
upon
him
,
Lev.
19.17
.
And
one
offers
this
sense
of
it
,
That
if
we
know
any
fault
by
our
Brother
,
speak
to
him
neither
good
nor
bad
,
2
Sam.
13.22
.
But
how
many
,
alas
,
who
instead
of
watching
over
their
Brethren
,
to
prevent
their
falling
,
and
to
raise
them
up
when
fallen
,
do
rather
watch
for
their
halting
!
How
many
that
can
extenuate
or
make
light
of
the
foul
miscarriages
of
others
,
who
love
to
aggravate
the
least
failings
of
serious
Professors
,
and
are
forward
to
speak
of
them
to
others
,
never
admonishing
the
guilty
parties
themselves
?
Have
such
any
true
love
to
them
?
Are
they
not
false
Brethren
?
That
in
Lev.
19.17
.
Thou
shalt
not
suffer
sin
upon
him
:
Some
render
thus
,
Non
elevabis
super
eum
peccatum
:
Thou
shalt
not
lift
or
hold
up
sin
upon
him
.
And
give
this
sense
,
Thou
shalt
rebuke
privately
,
not
openly
.
As
Mat.
18.15
.
Tell
him
his
fault
between
thee
and
him
alone
.
And
so
it
is
covered
,
(
as
it
were
:
)
but
when
it
is
proclaimed
abroad
,
then
it
is
(
as
it
were
)
held
up
over
him
.
9.
If
we
truly
love
the
Godly
,
than
we
really
sympathize
with
them
.
We
shall
be
like
those
Twins
,
that
used
to
laugh
,
and
weep
together
.
The
prosperity
of
such
will
be
our
joy
;
and
their
adversity
and
sufferings
,
our
grief
and
sorrow
.
As
it
is
Isa.
66.10
.
Rejoyce
ye
with
Jerusalem
,
and
be
glad
with
her
,
all
ye
that
love
her
.
As
,
if
one
member
be
honoured
,
all
the
members
will
rejoyce
with
it
,
1
Cor
12.26
.
So
,
on
the
other
hand
,
if
one
member
suffers
,
all
the
members
suffer
with
it
.
Now
,
do
we
rejoyce
with
them
that
rejoyce
,
and
weep
with
them
that
weep
?
As
Job
30.25
.
Did
not
I
weep
for
him
that
was
in
trouble
?
Was
not
my
Soul
grieved
for
the
poor
?
Thus
Nehemiah
shewed
his
love
to
God's
People
when
(
hearing
that
the
remnant
of
the
captivity
were
in
great
affliction
and
reproach
,
)
he
mourned
,
and
wept
,
and
fasted
,
and
prayed
,
Neh.
1.3
,
4.
He
could
not
but
look
sad
upon
it
,
Chap.
2.1
,
2.
The
believing
Hebrews
were
companions
with
them
that
suffered
,
Heb.
10.33
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
partakers
,
had
afflictions
in
common
with
them
,
were
grieved
for
others
troubles
,
as
if
they
had
been
their
own
,
(
or
more
then
if
they
had
been
their
own
,
for
we
read
in
the
next
verse
,
they
took
joyfully
the
spoiling
of
their
own
goods
.
)
So
they
had
compassion
on
the
Apostle
in
his
bonds
,
ver.
34.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
sympathized
as
if
ye
had
been
fellow-sufferers
with
me
.
So
,
if
indeed
we
love
the
Godly
(
a
friend
loveth
at
all
times
)
we
shall
love
them
,
when
they
are
most
hated
of
the
World
;
we
shall
honour
them
,
when
most
contemned
,
and
trampled
on
;
we
shall
be
pittiful
,
and
have
our
bowels
troubled
for
them
,
when
others
may
shew
themselves
harsh
,
and
cruel
,
full
of
spite
against
them
.
The
Trials
of
the
Faithful
will
be
so
far
from
cooling
,
and
abating
our
love
,
(
if
it
be
sincere
)
that
rather
they
will
occasion
a
drawing
of
it
out
more
.
If
we
are
only
summer-Friends
,
our
love
is
nothing-worth
.
10.
If
we
love
the
Godly
,
we
shall
not
be
ashamed
to
own
them
,
when
under
reproach
and
sufferings
.
When
they
are
black
with
lying
among
the
Pots
,
we
shall
not
therefore
turn
away
our
faces
from
them
.
As
Onesiphorus
shewed
his
love
to
the
Apostle
Paul
,
2
Tim.
1.16
,
17.
He
was
not
ashamed
of
my
Chain
,
(
says
the
Apostle
)
But
when
he
was
in
Rome
,
he
sought
me
out
very
diligently
,
and
found
me
.
As
Vegetius
Epagathus
was
called
The
Advocate
of
the
Christians
:
in
subordination
to
our
reputation
in
the
World
,
and
to
our
carnal
interests
,
is
not
to
love
them
sincerely
.
Moses
chose
rather
to
suffer
affliction
with
the
People
of
God
,
than
to
enjoy
the
pleasures
of
Sin
for
a
season
.
And
esteemed
the
reproach
of
Christ
greater
riches
than
the
treasures
of
Aegypt
,
Heb.
11.25
,
26.
So
love
to
the
Godly
,
and
to
their
society
would
make
us
willing
to
ship
our selves
in
the
same
bottom
;
to
take
our
lot
with
them
in
sufferings
,
rather
than
forsake
the
assembling
of
our selves
together
with
them
.
11.
If
we
love
the
Godly
,
than
we
shall
be
ready
to
relieve
them
.
As
we
are
required
to
do
good
unto
all
Men
(
as
we
have
opportunity
)
but
especially
to
those
that
are
of
the
houshold
of
Faith
,
Gal.
6.10
.
We
shall
not
love
in
word
,
or
in
tongue
only
,
but
in
deed
and
in
truth
.
But
whoso
hath
this
Worlds
good
▪
and
seeth
his
Brother
have
need
,
and
yet
shutteth
up
his
Bowels
of
compassion
from
him
,
how
dwelleth
the
love
of
God
(
or
of
his
Brother
)
in
him
?
1
John
3.17
.
As
one
says
of
true
Friends
,
they
will
not
come
in
prosperity
when
called
,
but
they
will
come
in
adversity
uncalled
.
Like
that
saying
of
Chilo
,
primitive
Christans
,
Act.
4.32
.
Neither
said
any
of
them
,
that
ought
of
the
things
that
he
possessed
,
was
his
own
,
but
they
had
all
things
common
.
Then
a
community
of
goods
was
very
needful
and
expedient
,
when
so
many
from
remote
parts
came
to
joyn
themselves
with
the
Church
at
Jerusalem
.
But
instead
of
that
community
,
afterwards
Christians
were
required
to
be
ready
to
distribute
,
and
willing
to
communicate
,
1
Tim.
6.18
.
And
to
the
end
they
might
be
more
ready
and
free
this
way
,
the
Apostle
ordered
,
1
Cor.
16.1
,
2.
that
every
one
should
lay
by
him
in
store
something
every
week
,
as
God
had
prospered
him
.
And
true
love
would
not
be
satisfied
,
in
our
giving
a
few
good
words
to
our
Brethren
,
and
fellow-Christians
in
necessity
,
and
distress
,
as
saying
,
Depart
in
peace
,
be
warmed
,
be
filled
,
(
Jam.
2.16
.
)
but
it
would
cause
us
to
abound
in
good
works
.
As
the
Apostle
speaks
of
their
work
,
and
labour
of
love
,
shewed
to
God's
Name
,
in
ministring
to
his
Saints
,
Heb.
6.10
.
And
thus
the
Apostle
would
prove
the
genuineness
,
and
sincerity
of
the
Corinthians
love
,
2
Cor.
8.8
.
If
we
would
prove
that
our
love
is
not
adulterate
,
or
spurious
;
but
right
indeed
,
we
must
be
free
,
and
forward
this
way
,
in
ministring
to
the
necessity
of
the
Saints
,
and
that
for
the
Lords
sake
.
And
certainly
while
we
grudg
them
any
part
of
our
Estates
,
they
have
little
share
in
our
hearts
;
Shall
I
take
my
Bread
,
and
my
Flesh
,
and
give
it
unto
Men
,
whom
I
know
not
whence
they
be
?
or
if
we
give
any
thing
,
to
do
it
grudgingly
,
not
as
a
matter
of
bounty
,
but
of
covetousness
rather
,
when
what
we
give
,
beareth
no
proportion
to
their
necessities
,
and
our
abilities
,
and
is
given
more
to
salve
our
own
credit
,
than
to
relieve
their
wants
;
such
things
would
shew
us
without
compassion
towards
them
,
and
so
without
true
love
.
As
one
sayes
,
He
that
loves
the
Godly
in
sincerity
,
above
his
carnal
worldly
Interest
,
his
Honour
,
Wealth
,
or
Pleasure
;
and
therefore
will
part
with
these
in
works
of
Charity
,
when
he
understandeth
that
God
requireth
it
.
Job
would
not
see
any
perish
for
want
of
clothing
,
or
any
poor
without
covering
.
Job
31.19
.
He
that
was
so
much
concerned
for
any
that
were
poor
,
what
care
would
he
have
taken
of
poor
Saints
?
J.
Fox
(
that
wrote
the
Acts
&
Mon.
&c.
)
That
he
never
denied
to
give
to
any
one
the
asked
for
Jesus
sake
.
And
one
asking
him
,
whether
he
knew
a
certain
poor
Man
whom
he
used
to
relieve
?
Yea
,
(
said
he
)
I
remember
him
well
,
and
I
tell
you
,
I
forget
Lords
and
Ladies
to
remember
such
.
12.
If
we
love
the
Godly
,
then
we
shall
heartily
lament
the
loss
of
such
.
We
are
true
Mourners
when
we
hear
of
such
being
taken
away
.
When
Jesus
wept
over
Lazarus
,
the
Jews
could
say
,
Behold
how
he
loved
him
,
Joh.
11.35
,
36.
And
are
we
thus
expressing
our
love
to
the
Godly
,
by
our
grief
at
parting
with
them
?
Are
we
ready
to
cry
out
,
Help
Lord
,
for
the
godly
Man
ceaseth
?
When
the
righteous
perisheth
,
and
we
lay
it
not
to
heart
,
it
shews
want
of
love
to
them
.
It
's
true
,
some
can
be
sorry
,
when
merciful
Men
,
Men
of
kindness
are
taken
away
,
can
bewail
the
death
of
a
good
Man
or
Woman
,
such
as
had
estates
and
hearts
to
do
much
good
,
such
as
were
Benefactors
.
But
the
poor
wise
Man
is
not
remembred
,
(
Eccl.
9.15
.
)
The
loss
of
such
is
regarded
of
few
.
Few
are
affected
with
the
death
of
the
righteous
,
as
such
,
though
(
alas
)
their
number
is
but
small
,
compared
with
the
ungodly
;
yet
how
many
that
would
not
be
sorry
to
see
their
company
lessened
?
How
weary
is
the
World
of
those
,
of
whom
the
World
is
not
worthy
?
But
if
we
love
them
,
it
will
go
near
our
hearts
to
lose
them
.
Acts
8.2
.
Devout
Men
carried
Stephen
to
his
burial
,
and
made
great
lamentation
over
him
.
Thus
try
your
love
.
He
that
loveth
not
,
knoweth
not
God
(
1
Joh.
4.8
.
)
He
that
loveth
not
his
Brother
,
abideth
in
death
,
(
Chap.
3.14
.
)
Of
Godly
Fear
.
PSAL.
112.1
.
Blessed
is
the
Man
that
feareth
the
Lord
.
FEar
is
a
reverend
respect
,
which
the
highest
and
best
of
Creatures
owe
unto
God
their
Soveraign
Lord.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
say
some
:
as
some
would
have
the
Latine
word
Deus
,
God
,
to
come
from
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fear
.
Jacob
calleth
God
the
fear
of
his
Father
Isaac
,
Gen.
31.53
.
The
Seraphims
are
said
to
cover
their
faces
,
standing
about
his
Throne
,
Isa.
6.2
.
They
cannot
but
adore
and
reverence
Divine
Majesty
.
They
fear
to
behave
themselves
any
way
unseemly
in
such
a
presence
.
Jude
ver.
9.
Even
Michael
the
Archangel
,
when
contending
with
the
Devil
,
he
disputed
about
the
body
of
Moses
,
durst
not
bring
against
him
a
railing
accusation
.
The
Lord
is
the
dreadful
God
.
He
it
is
that
ought
to
be
feared
,
Psal.
76.11
.
Unto
him
doth
it
appertain
,
Jer.
10.7
.
This
is
certainly
the
Creatures
duty
:
yea
,
so
great
a
duty
,
that
it
is
oft
put
for
the
whole
worship
of
God
,
Psal.
34.11
.
Deut.
6.13
.
And
10.20
.
[
Thou
shalt
fear
the
Lord
thy
God
,
]
which
we
read
thus
,
Mat.
4.10
.
Thou
shalt
worship
the
Lord
thy
God
.
And
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
for
Fear
or
Reverence
,
and
for
Piety
and
Religion
too
.
And
as
we
are
required
to
serve
the
Lord
in
fear
,
Psal.
2.11
.
Deut.
6.13
.
So
we
cannot
serve
him
acceptably
without
it
.
Heb.
12.28
.
Let
us
have
Grace
,
whereby
we
may
serve
God
acceptably
,
with
Reverence
and
godly
Fear
.
And
as
it
is
a
great
duty
,
so
it
is
our
safety
and
security
.
In
the
Fear
of
the
Lord
is
strong
confidence
.
The
more
we
fear
God
,
the
less
we
need
to
fear
Creatures
,
Men
,
or
Devils
.
The
Fear
of
the
Lord
is
a
fountain
of
life
,
to
depart
from
the
snares
of
death
.
The
Fear
of
the
Lord
is
a
treasure
.
And
he
that
hath
it
shall
abide
satisfied
.
He
shall
not
be
visited
with
evil
.
There
is
no
want
to
them
that
fear
him
.
And
no
evil
shall
befal
them
.
Surely
it
shall
be
well
with
them
that
fear
God
.
Blessed
is
the
Man
that
feareth
the
Lord
.
This
Fear
is
oft
put
for
the
whole
condition
of
the
Covenant
,
in
the
Old
Testament
,
as
the
word
Faith
is
oft
used
in
the
New
.
But
before
I
come
to
the
trial
of
our
Fear
,
there
is
an
Objection
or
two
to
be
removed
.
Object
.
1.
Is
it
not
Man
's
greatest
and
highest
duty
to
love
God
?
and
can
we
both
love
and
fear
him
?
Does
not
the
Apostle
John
say
,
(
1
Joh.
4.18
.
)
There
is
no
fear
in
love
,
but
perfect
love
casteth
out
fear
?
Answ.
(
1.
)
It
must
be
noted
,
that
we
are
oft
expressly
required
in
the
Word
,
both
to
love
and
fear
the
Lord
;
therefore
certainly
they
are
not
opposites
.
That
one
Text
is
sufficient
to
prove
that
they
well
agree
,
Deut.
10.12
.
And
now
Israel
,
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
the
Lord
thy
God
,
to
walk
in
all
his
ways
,
and
to
love
him
.
Yea
,
take
this
along
with
you
,
if
we
do
not
love
God
above
all
,
and
fear
him
above
all
,
he
is
not
our
God
.
Isa.
8.13
.
Sanctify
the
Lord
of
Hosts
himself
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
.
(
2.
)
That
Text
of
the
Apostle
John
many
understand
of
the
love
of
God
to
us
,
fear
of
the
day
of
judgment
,
of
condemnation
.
As
he
had
said
in
the
verse
foregoing
,
(
vers.
17.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
this
love
is
,
or
hath
been
perfected
with
us
,
that
we
may
have
boldness
in
the
day
of
Judgment
.
If
it
be
objected
,
that
the
faithful
are
not
yet
without
all
fear
in
this
respect
:
It
is
answered
,
Metus
verè
pellitur
;
quia
fidei
locum
cedit
,
&c.
Fear
may
be
said
to
be
cast
out
,
because
it
is
giving
ground
to
Faith
.
And
though
it
may
disquiet
,
it
does
not
confound
us
.
It
is
not
prevalent
,
as
before
.
Here
consult
Rom.
8.15
.
(
3.
)
Yet
I
confess
,
I
am
not
so
well
satisfied
with
that
sense
which
seems
to
be
forced
,
and
does
not
so
well
agree
with
what
follows
,
[
He
that
feareth
,
is
not
made
perfect
in
love
.
]
Therefore
understanding
the
Apostle
to
speak
of
our
love
,
(
as
other
good
Expositors
take
the
words
,
and
seems
to
be
the
plain
sense
)
yet
we
are
to
distinguish
of
love
,
and
also
of
fear
.
Love
may
be
said
to
be
perfect
,
either
for
kinds
,
or
for
degrees
.
It
may
be
called
pefect
love
,
Again
,
Fear
is
manifold
,
and
of
divers
kinds
.
1.
There
is
a
Natural
fear
,
which
is
a
passion
of
the
soul
implanted
by
God
,
whereby
we
naturally
abhor
and
flee
from
what
is
destructive
,
or
grievous
and
hurtful
to
our
natures
.
This
in
it self
is
neither
good
nor
evil
in
a
moral
sense
.
It
is
not
morally
good
,
for
it
is
also
found
in
Brutes
,
in
irrational
Creatures
,
that
are
not
capable
of
moral
goodness
.
Neither
is
it
morally
evil
.
For
God
is
the
Author
of
it
,
as
of
our
Natures
;
but
he
is
not
the
Author
of
Sin
or
moral
evil
.
Even
Jesus
Christ
himself
taking
Mans
Nature
on
him
,
was
not
made
without
fear
,
Mar.
14.33
.
Heb.
5.7
.
But
this
pure
natural
fear
is
good
Physically
,
it
is
greatly
useful
,
and
very
necessary
for
the
Creatures
preservation
.
It
is
a
guard
to
our
lives
,
a
means
to
keep
us
off
from
rocks
of
danger
.
Which
is
the
ground
of
the
Latine
Proverb
,
Timidi
Mater
non
flet
.
2.
There
is
a
Carnal
fear
.
Fear
out
of
its
wits
.
The
excess
of
natural
fear
.
Such
a
fear
as
we
read
of
,
Prov.
29.25
.
The
fear
of
Man
bringeth
a
snare
,
which
is
there
opposed
to
trust
in
the
Lord
.
An
undue
,
or
excessive
fear
of
Creatures
or
outward
evils
.
A
fearing
where
no
fear
is
,
a
fearing
without
just
ground
;
or
a
fearing
Creatures
more
than
they
are
to
be
feared
,
a
fearing
without
due
bounds
.
We
may
fear
Men
as
the
rod
of
God's
anger
,
but
we
must
fear
God
more
.
He
holds
the
rod
in
his
hand
,
and
it
is
not
to
be
feared
but
with
respect
to
him
that
holds
it
,
that
hath
the
command
and
dispose
of
it
,
Mat.
10.28
.
Though
Christ
,
as
he
was
Man
,
had
a
natural
reluctancy
to
suffering
,
yet
he
had
no
base
carnal
fear
upon
him
.
Joh.
19.11
.
To
Pilate
boasting
of
his
power
,
[
Knowest
thou
not
that
I
have
power
to
crucify
thee
,
&c.
]
He
answereth
[
Thou
couldst
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
above
.
]
Carnal
fear
is
not
from
meer
nature
,
but
from
the
corruption
of
nature
,
and
is
sinful
in
it self
,
attributing
too
much
to
Creatures
,
and
detracting
,
derogating
from
the
power
,
dominion
,
and
over-ruling
providence
of
God
;
and
is
further
a
cause
of
much
sin
,
as
we
may
see
in
Peter
,
when
through
this
Fear
he
denied
his
Lord
and
Master
.
It
is
a
great
impediment
to
Grace
,
an
hindrance
of
Duty
,
it
quite
unbingeth
and
sadly
distracteth
the
Mind
and
Spirit
where
it
prevails
.
3.
There
is
a
servile
or
slavish
Fear
.
Timor
poenae
,
non
culpae
.
A
fear
of
punishment
only
,
not
of
offending
;
or
a
fear
to
offend
,
only
with
respect
to
the
punishment
.
This
is
the
property
of
Slaves
.
It
's
true
,
the
wrath
and
sword
of
the
Civil
Magistrate
is
to
be
feared
,
Rom.
13.4
.
Then
much
more
are
we
to
fear
the
Wrath
of
God
,
his
Judgments
.
As
Psal.
119.120
.
My
flesh
trembleth
for
fear
of
thee
,
I
am
afraid
of
thy
Judgments
.
But
this
is
far
short
of
the
duty
of
Fear
that
we
owe
to
God
.
He
is
not
only
to
be
feared
in
this
respect
.
Nay
,
this
Fear
is
no
further
good
than
it
leads
unto
,
and
helps
forward
an
holy
,
filial
Fear
of
God
.
As
the
Needle
draws
the
Thread
after
it
(
as
Austine
has
the
comparison
.
)
But
as
a
Natural
fear
agrees
to
all
Men
,
a
meer
servile
fear
is
proper
to
wicked
Men.
And
yet
we
cannot
blame
them
for
fearing
such
an
angry
Judge
and
incensed
Majesty
,
or
trembling
at
such
punishment
as
Hell-torments
:
but
that
their
fear
of
God
is
separated
from
all
true
love
to
God
,
and
that
notwithstanding
their
fear
of
punishment
they
have
still
a
love
to
their
sins
,
that
it
is
a
torment
to
them
to
think
of
being
restrained
from
them
.
Without
doubt
,
the
wicked
and
impenitent
are
bound
to
believe
God's
threatnings
denounced
against
such
in
his
holy
Word
,
and
so
to
conclude
themselves
at
present
in
a
miserable
state
,
subject
to
God's
wrath
and
curse
,
and
final
condemnation
,
that
if
they
die
in
their
present
state
,
they
are
sure
to
be
damned
.
And
certainly
,
they
that
are
bound
to
believe
and
conclude
thus
of
themselves
,
ought
thereupon
to
be
moved
with
fear
.
Can
there
be
any
greater
fool-hardiness
than
this
,
for
any
to
see
Hell
before
them
,
to
see
themselves
ready
to
drop
into
that
Lake
that
burneth
with
fire
and
brimstone
for
ever
,
and
yet
not
fear
and
tremble
?
only
indeed
such
are
not
to
despair
,
to
conclude
there
is
no
hope
.
There
is
hope
yet
upon
condition
,
and
supposition
,
that
if
they
repent
and
turn
,
they
shall
live
,
they
shall
not
die
.
4.
There
is
a
penal
Fear
,
not
only
a
fear
of
punishment
,
but
a
fear
inflicted
as
a
punishment
.
Terror
,
and
consternation
of
mind
is
threatned
as
a
punishment
,
Lev.
26.16
.
I
also
will
do
this
unto
you
,
I
will
even
appoint
over
you
terrour
.
And
v.
36.
and
if
Men
sin
sin
wilfully
after
they
had
received
the
knowledg
of
the
truth
,
there
remains
nothing
for
them
,
but
a
certain
fearful
looking
for
of
judgment
,
and
fiery
indignation
,
which
shall
devour
the
adversaries
,
Heb.
10.27
.
This
penal
fear
in
its
full
strength
and
perfection
is
upon
the
Devils
,
and
the
Spirits
of
disobedient
ones
in
Prison
with
them
.
They
cannot
but
tremble
,
Jam.
2.19
.
Horrour
hath
taken
full
and
fast
hold
of
them
,
which
they
can
no
more
any
ways
shake
off
.
This
is
one
part
of
the
punishment
and
misery
of
the
Damned
,
that
they
can
never
think
of
God
,
and
of
his
Wrath
,
without
Horrour
:
and
while
they
lie
under
the
fierceness
of
his
Wrath
,
while
they
feel
the
weight
and
heat
of
it
,
while
they
are
scorching
in
the
flames
of
his
Wrath
,
how
is
it
possible
to
put
off
such
thoughts
?
5.
There
is
also
a
gracious
,
holy
,
filial
Fear
.
A
Godly
Fear
,
and
a
Fear
proper
to
the
Godly
.
Which
is
not
only
a
fear
of
God
as
a
Judg
,
but
as
a
Father
;
not
only
a
fear
of
Punishment
,
but
of
the
Offence
,
a
fear
proceeding
from
Love
.
An
humble
and
reverent
respect
to
his
Presence
,
Majesty
,
and
Excellency
;
a
careful
shunning
of
what
we
know
to
be
displeasing
to
him
;
not
only
in
regard
of
his
Greatness
,
Power
,
Holiness
,
Justice
,
but
also
in
regard
of
his
Goodness
and
Mercy
,
Psal.
136.4
.
Hos.
3.5
.
There
is
a
Natural
Fear
,
(
as
we
have
heard
:
)
but
this
is
a
Spiritual
Fear
.
A
Grace
,
a
choice
fruit
of
the
Sanctifying
Spirit
,
who
is
therefore
called
the
Spirit
of
Fear
,
Isa.
11.2
.
There
is
a
Sinful
Fear
,
which
is
forbidden
(
as
the
Fear
of
Man
,
&c.
)
but
this
is
a
great
Duty
commanded
.
A
special
means
to
keep
from
sin
,
Exod.
20.20
.
There
is
a
Servile
Fear
:
but
this
is
a
Fear
of
Sons
,
not
of
Slaves
;
it
well
agrees
with
the
Spirit
of
Adoption
.
There
is
a
Penal
Fear
:
but
this
is
no
Punishment
,
but
a
special
Blessing
;
a
rare
and
excellent
gift
of
God
.
As
that
is
a
precious
Promise
,
Jer.
32.40
.
I
will
put
my
Fear
in
their
hearts
.
Now
I
shall
apply
these
things
to
the
Text
objected
,
in
these
following
Conclusions
.
1.
It
is
not
to
be
expected
that
the
highest
degree
of
love
found
in
any
Saint
upon
Earth
,
should
quite
expel
and
cast
out
all
natural
Fear
.
Christ's
Love
was
absolutely
perfect
;
yet
was
he
not
without
a
natural
fear
of
Death
;
only
that
natural
passion
was
in
a
perfect
subjection
to
his
Reason
,
and
Will
(
the
higher
powers
of
his
Soul
)
and
these
in
perfect
subjection
to
the
will
of
God
his
Father
.
Note
,
it
is
the
work
of
Grace
here
,
not
to
extirpate
natural
Passions
,
but
to
rule
and
govern
them
.
And
the
Self-denial
,
Faith
,
Love
,
Patience
,
Constancy
of
the
Saints
,
would
not
be
tried
by
their
sufferings
,
if
these
were
things
that
they
had
no
fear
of
,
no
natural
reluctancy
unto
.
2.
So
far
as
the
love
of
God
prevails
,
so
far
carnal
fear
is
expelled
.
And
some
very
learned
Men
think
,
Tertull
.
advers.
Gnostic
.
the
Apostle
John
speaketh
of
this
kind
of
fear
.
So
Grotius
and
Dr.
Hammond
.
As
the
Fearful
,
that
are
joyned
with
the
Vnbelieving
,
Rev.
21.8
.
may
well
be
understood
of
such
,
as
are
overpowr●d
with
carnal
fear
.
Such
as
are
possessed
with
that
spirit
of
fear
,
2
Tim.
1.7
.
of
such
a
base
,
cowardly
,
timerous
spirit
,
that
they
dare
not
own
the
truth
,
and
ways
of
God
,
when
any
danger
may
attend
it
.
Much
might
be
said
for
this
exposition
.
It
cannot
well
be
denied
,
but
carnal
fear
is
a
tormenting
thing
.
But
such
is
the
power
of
holy
love
,
that
it
will
raise
the
Soul
ordinarily
above
such
fear
.
It
will
endue
a
Christian
with
a
spirit
of
fortitude
,
to
bear
the
greatest
torments
Men
can
inflict
;
as
was
seen
in
the
Martyrs
.
But
as
love
in
the
Saints
is
not
absolutely
perfect
here
;
so
neither
are
they
wholly
freed
here
from
carnal
fear
:
nor
are
they
wholly
under
the
power
of
it
.
It
riseth
sometimes
,
and
puts
them
into
great
disorder
,
and
confusion
for
a
time
,
but
it
is
quelled
,
and
suppressed
again
.
3.
As
the
love
of
God
gets
ground
in
the
heart
,
servile
fear
is
giving
place
.
The
more
vigorous
and
lively
our
love
to
God
is
,
the
clearer
evidence
we
have
of
his
love
to
us
,
that
ordinarily
we
shall
be
more
freed
from
that
tormenting
fear
,
of
being
under
his
wrath
.
And
while
we
act
from
love
,
it
is
certain
,
we
are
not
only
or
chiefly
irrepelled
by
fear
.
If
love
to
God
,
and
his
service
be
the
chief
moving
principle
,
then
fear
of
punishment
is
not
the
chief
.
And
further
,
the
more
we
love
God
,
the
more
unwilling
we
shall
be
to
entertain
hard
,
and
black
thoughts
of
him
.
The
more
we
love
him
,
the
more
lovely
he
appears
to
us
.
And
while
our
hearts
are
united
,
and
cleave
to
him
in
love
,
we
are
secured
from
that
fear
,
which
drives
Souls
from
him
.
4.
A
true
filial
Fear
of
God
is
so
far
from
being
contrary
to
,
that
it
is
a
good
evidence
of
love
to
God
.
As
on
the
contrary
,
if
we
do
not
stand
in
awe
of
him
,
if
we
care
not
to
offend
,
and
displease
him
,
it
is
an
argument
that
we
do
not
love
him
.
True
love
to
God
will
make
us
tender
of
his
Honour
,
and
most
sollicitous
to
keep
in
his
Favour
.
(
Res
est
solliciti
plena
timoris
amor
.
)
Thus
if
we
have
the
Love
of
God
in
us
,
we
shall
fear
,
and
shun
what
we
know
to
be
displeasing
,
and
a
dishonour
to
him
.
And
when
we
fear
sin
,
more
than
punishment
,
it
argues
,
that
we
love
God
above
our selves
;
that
his
Honour
is
dearer
to
us
,
than
our
own
ease
,
or
interest
.
Yet
all
fear
of
punishment
is
not
contrary
to
the
love
of
God
,
nor
will
prove
one
of
a
slavish
spirit
.
A
Child
of
God
is
to
fear
disinheriting
,
and
an
everlasting
separation
from
God
,
upon
supposition
of
apostacy
,
and
falling
off
from
God
.
And
this
fear
of
Hell
and
Condemnation
upon
supposition
if
he
should
fall
away
,
is
a
means
to
keep
him
in
the
love
of
God
.
Such
a
fear
is
no
enemy
to
Grace
,
but
very
much
befriends
it
,
is
a
preservative
of
Grace
.
So
likewise
a
Child
of
God
may
,
and
ought
to
fear
Divine
chastisements
.
And
such
a
fear
Faith
will
work
.
As
a
sound
Faith
gives
credit
to
the
whole
Word
of
God
,
to
Threatnings
,
as
well
as
Promises
.
And
see
concerning
this
,
Psal.
89.30
,
31
,
32.
with
a
multitude
of
other
texts
.
And
such
a
fear
tendeth
to
promote
Holiness
,
and
spiritual
Watchfulness
.
And
we
have
need
to
make
use
of
all
means
and
Arguments
,
that
the
Lord
hath
given
,
and
thought
meet
for
our
quickning
.
And
indeed
when
afflictions
would
not
be
so
greatly
dreaded
,
(
though
grievous
to
sense
)
but
as
they
are
expressions
of
God's
fatherly
displeasure
,
surely
this
is
Child-like
.
Would
it
not
argue
,
that
the
Child
has
a
loving
,
and
dutiful
respect
to
his
Father
,
when
he
could
better
bear
the
smart
of
the
Rod
,
than
his
Fathers
angry
looks
in
laying
it
on
?
It
's
true
,
a
fear
of
punishment
,
and
suffering
only
or
chiefly
,
is
the
note
of
a
slave
.
Yet
an
ingenuous
Child
will
fear
the
Rod
too
.
But
there
is
this
difference
,
a
slave
fears
his
Masters
displeasure
chiefly
,
because
he
is
like
to
smart
for
it
,
and
to
suffer
by
it
;
whereas
a
loving
Child
feareth
the
Rod
most
,
as
it
declares
his
Fathers
displeasure
.
5.
An
holy
reverential
,
admiring
and
adoring
Fear
,
being
moved
and
sutably
affected
with
God's
transcendent
Greatness
,
and
infinite
Excellencies
,
is
never
cast
out
,
but
continues
when
love
is
made
perfect
in
Heaven
.
This
part
of
filial
Fear
well
becomes
Angels
and
Saints
in
Heaven
.
How
do
they
for
ever
reverence
,
and
adore
him
!
To
this
fear
of
reverence
we
may
apply
that
expression
of
the
Psalmist
,
The
Fear
of
the
Lord
is
elean
,
enduring
for
ever
.
There
is
no
penal
Fear
in
Heaven
,
no
Fear
,
that
has
any
torment
in
it
,
there
is
no
fear
of
God's
anger
,
or
of
Gods
hiding
his
face
any
more
;
yet
when
love
is
perfected
,
an
holy
reverential
fear
shall
be
perfected
together
with
it
.
Obj.
2.
Fear
is
of
some
evill
:
but
God
is
the
cheifest
Good
;
and
therefore
no
proper
object
of
fear
.
Ans.
1.
As
Moralists
speak
of
Fear
,
it
is
of
evil
,
and
evil
to
come
;
(
for
if
the
evil
be
present
,
then
not
the
passion
of
fear
,
but
sorrow
is
exercised
about
it
.
)
But
though
thus
God
be
not
properly
and
directly
the
object
of
Fear
,
he
is
the
object
of
Fear
indirectly
,
as
one
that
may
inflict
evil
,
yea
,
greater
evil
than
others
can
.
So
we
should
fear
him
,
who
is
able
to
destroy
both
Body
,
and
Soul
in
Hell
,
Mat.
10.28
.
yea
,
as
he
is
the
cheifest
Good
,
we
should
fear
the
loss
of
him
,
as
the
greatest
evil
.
Thus
we
should
fear
the
Lord
,
and
his
Goodness
,
(
Hos.
3.5
.
)
That
he
is
Goodness
it self
,
infinitely
good
,
it
is
best
for
us
to
enjoy
him
,
it
is
the
Creatures
highest
felicity
to
be
united
to
him
,
and
admitted
to
a
blessed
fruition
of
him
:
and
consequently
it
is
the
greatest
misery
,
to
lose
the
favour
and
fruition
of
God
.
The
loss
of
infinite
Goodness
,
is
certainly
the
greatest
loss
,
that
ever
befell
us
.
What
we
love
,
and
prize
,
we
fear
to
lose
.
As
we
love
our
lives
,
and
therefore
fear
Death
.
Thus
if
God
ought
to
be
loved
above
all
,
as
the
chiefest
Good
;
the
loss
of
him
is
to
be
feared
above
all
losses
,
as
the
greatest
evil
.
2.
The
Grace
of
Fear
is
a
more
free
,
ingenuous
thing
,
than
the
passion
of
Fear
.
The
Grace
of
Fear
includes
reverence
,
as
hath
been
said
.
And
that
which
excites
reverence
is
an
apprehension
of
God's
infinite
Excellencies
,
and
his
soveraign
Authority
:
Job
.
13.11
.
Shall
not
his
Excellency
make
you
afraid
?
Job
.
25.2
.
Dominion
and
Fear
are
with
him
.
For
his
Majesty
,
and
Dominion
he
is
to
be
feared
.
God
is
to
be
feared
,
as
infinitely
above
us
,
though
we
should
not
apprehend
him
to
be
against
us
.
Now
I
come
to
the
Question
,
How
the
true
Fear
of
God
may
be
known
?
1.
By
the
ground
of
it
.
1.
The
true
fear
of
God
ariseth
from
a
sound
Knowledg
of
God
.
Spiritual
Knowledg
(
as
I
have
shewed
before
)
is
the
ground-work
of
all
saving
Grace
.
And
they
that
know
not
God
aright
,
cannot
fear
God
aright
.
Pro.
15.33
.
The
fear
of
the
Lord
is
the
instruction
of
wisdom
.
Junius
and
Tremel
.
read
it
thus
,
anteit
reverentiam
Jehovae
eruditio
sapientiae
,
The
instruction
of
wisdom
goes
before
the
fear
of
the
Lord
.
So
Solomon
prayed
,
1
King
.
8.43
.
—
That
all
the
people
of
the
Earth
may
know
thy
Name
,
to
fear
thee
.
—
So
there
must
be
a
Knowledg
of
God
in
his
Attributes
.
The
Name
of
God
is
dreadful
,
Deut.
28.58
.
That
thou
mayest
fear
this
glorious
,
and
fearful
Name
,
the
Lord
thy
God
.
He
is
to
be
feared
for
his
absolute
Soveraignty
,
Mal.
1.14
.
I
am
a
great
King
,
saith
the
Lord
of
Hosts
,
and
my
Name
is
dreadful
among
the
Heathen
,
Jer.
10.7
.
Who
would
not
fear
thee
,
O
King
of
Nations
?
for
to
thee
doth
it
appertain
.
For
his
Immensity
.
That
he
fills
Heaven
and
Earth
with
his
Presence
;
and
the
Heaven
of
Heavens
cannot
contain
him
.
Surely
the
Lord
most
high
is
terrible
.
For
his
Almighty
Power
,
None
can
stay
his
hand
,
or
say
unto
him
,
What
dost
thou
?
Those
that
walk
in
Pride
(
how
high
soever
)
he
is
able
to
abase
,
Dan.
4.35
,
37.
And
should
we
not
fear
him
,
which
after
he
hath
killed
,
hath
power
to
cast
into
Hell
?
Luk.
12.5
.
For
his
Omniscience
,
That
all
things
are
naked
and
open
unto
his
eyes
with
whom
we
have
to
do
.
For
his
Infinite
Holiness
and
Purity
,
Rev.
15.4
.
Who
shall
not
fear
thee
,
O
Lord
?
for
thou
only
art
holy
.
For
his
glorious
Justice
,
Job
37.23
,
24.
Men
do
therefore
him
fear
.
Yea
,
for
his
abundant
goodness
and
rich
Mercy
.
As
in
those
Texts
fore-cited
,
Psal.
130.4
.
Hos.
3.5
.
Should
we
not
fear
to
offend
,
and
displease
so
good
and
gracious
a
God!
Here
take
notice
,
the
fear
of
the
most
is
from
very
short
and
inadequate
conceptions
,
and
apprehensions
of
God
.
One
while
they
conceit
him
to
be
made
up
all
of
Mercy
,
and
then
they
fear
him
not
at
all
,
but
only
presume
on
his
Goodness
.
Another
while
they
conceit
him
to
be
made
up
all
of
Justice
and
severity
,
and
then
they
can
do
nothing
but
fear
;
then
they
meditate
nothing
but
terrour
.
Further
,
The
Relations
God
stands
in
towards
us
his
Creatures
,
are
a
ground
of
his
fear
.
He
is
our
Lord
and
Master
,
Mal.
1.6
.
Our
Father
.
Mal.
2.10
.
Have
we
not
all
one
Father
?
hath
not
one
God
created
us
?
And
they
that
are
not
come
to
own
him
as
their
Lord
and
Master
,
and
see
their
whole
dependance
on
him
as
their
Father
,
cannot
fear
him
aright
.
Further
,
The
Works
of
God
are
a
ground
of
his
fear
.
The
work
of
Creation
,
Psal.
33.8
,
9.
Works
of
Providence
,
Jer.
5.22
.
particularly
,
works
of
Judgment
.
Thus
God
is
oft
terrible
in
his
doings
towards
the
Children
of
Men
,
Psal.
66.3
,
5.
Moses
was
afraid
of
the
hot
displeasure
wherewith
the
Lord
was
wroth
against
the
children
of
Israel
,
Deut.
9.19
.
And
when
Vzzah
was
smitten
,
David
was
afraid
of
the
Lord
that
day
,
2
Sam.
6.9
.
If
the
righteous
are
said
not
to
fear
at
such
times
,
as
Job
5.21
,
22.
we
must
understand
,
with
such
a
miserable
distracting
fear
as
is
wont
to
possess
the
hearts
of
sinners
.
They
are
not
so
surrounded
with
fear
,
like
Pashur
,
called
Magor-missabib
,
Jer.
20.3
.
Their
fear
is
not
overwhelming
,
or
such
as
is
opposite
to
all
Faith
,
Hope
,
and
joy
in
the
Lord
,
or
such
as
puts
them
quite
besides
their
duty
at
such
times
.
Yet
they
may
not
be
stupid
,
sensless
,
but
ought
to
fear
with
such
a
fear
,
as
is
opposite
to
security
,
as
may
quicken
unto
Duty
.
Pro.
14.16
.
A
wise
Man
feareth
,
and
departeth
from
evil
.
Pro.
22.3
.
He
foreseeth
the
evil
,
and
hideth
himself
.
Yea
,
not
only
God's
Judgments
,
but
his
Works
of
Mercy
should
teach
us
to
fear
him
.
So
much
is
implied
,
Jer.
5.24
.
As
they
should
have
said
in
their
heart
,
Let
us
now
fear
the
Lord
our
God
that
giveth
Rain
,
both
the
former
,
and
the
latter
rain
in
his
season
;
he
reserveth
unto
us
the
appointed
weeks
of
the
Harvest
.
And
while
temporal
Mercies
should
have
this
effect
,
to
engage
us
to
fear
him
;
much
more
should
spiritual
Mercies
,
and
his
Grace
in
Christ
.
That
there
is
forgiveness
with
him
.
Again
,
the
Word
of
God
teacheth
his
Fear
.
As
Faith
comes
by
the
Word
of
God
(
which
is
therefore
fitly
called
,
The
word
of
Faith
)
so
a
Godly
fear
.
As
the
Word
is
called
by
that
name
.
It
is
called
,
the
fear
of
the
Lord
,
Psal.
19.9
.
It
teacheth
his
fear
,
it
is
a
special
means
to
work
his
fear
in
us
,
it
is
the
Rule
to
guide
,
and
order
our
fear
of
him
.
And
that
is
a
superstitious
fear
,
a
spurious
fear
,
not
a
true
genuine
fear
of
God
,
which
is
not
agreeable
to
his
Word
,
Isa.
29.13
.
Therefore
such
as
regard
not
the
Word
,
but
count
it
as
a
strange
thing
,
are
strangers
to
the
Fear
of
God
.
As
it
shews
,
we
fear
not
God
,
as
we
ought
,
if
we
slight
and
contemn
his
Works
;
so
if
we
slight
,
and
disregard
his
Word
.
It
is
by
the
knowledg
of
God
,
his
Attributes
,
&c.
as
revealed
in
his
Word
and
Works
,
that
Men
come
to
fear
him
.
2.
The
true
Fear
of
God
also
springs
from
an
high
and
holy
admiration
of
him
,
and
from
love
to
him
.
Every
Child
of
God
,
admires
,
loves
,
and
fears
together
.
And
because
he
loves
God
,
he
fears
to
displease
him
.
And
his
fear
is
from
high
thoughts
of
God
,
not
from
hard
thoughts
of
him
.
Many
have
a
fear
of
God
,
that
do
not
reverence
him
.
Their
fear
is
not
from
any
high
esteem
of
him
.
The
wicked
fear
,
and
hate
.
His
terrours
make
them
afraid
,
(
as
it
is
,
Job
.
18.11
.
)
but
they
are
not
taken
with
his
Excellency
.
The
Devils
have
such
a
fear
;
They
tremble
at
his
Wrath
;
yet
are
full
of
rage
,
and
spite
against
him
.
That
fear
which
is
from
hard
thoughts
of
God
,
looking
on
him
as
an
enemy
,
is
not
a
right
fear
.
(
2.
)
The
true
Fear
of
God
may
be
known
by
the
freeness
,
and
pleasingness
of
it
.
When
it
is
not
a
forced
thing
.
When
the
will
is
to
fear
him
.
A
fear
of
God
falleth
upon
some
,
even
as
an
heavy
pressure
,
which
they
would
be
rid
of
,
would
cast
off
,
if
they
knew
how
.
It
surprizeth
,
takes
hold
of
them
,
as
a
Bailiff
,
or
Officer
takes
hold
on
a
Debtor
,
or
Malefactor
,
(
Isa.
33.14
.
)
which
they
would
shake
off
,
but
cannot
.
But
they
do
not
chuse
the
Fear
of
the
Lord
,
Prov.
1.29
.
whereas
they
that
truly
fear
God
,
are
devoted
to
his
Fear
,
as
we
read
that
,
Psa.
119.38
.
They
desire
to
fear
his
Name
.
As
Neh.
1.11
.
—
thy
Servants
who
desire
to
fear
thy
Name
.
God's
Servants
do
fear
,
and
desire
more
and
more
to
fear
his
Name
.
They
would
not
banish
,
but
endeavour
to
cherish
,
and
increase
the
fear
of
God
in
their
hearts
.
That
fear
,
which
is
a
torment
,
which
is
counted
a
punishment
,
which
Men
would
expel
,
is
not
of
the
right
kind
.
True
Fear
is
not
an
oppression
of
spirit
,
but
rather
elevates
the
Spirit
,
it
raiseth
the
Soul
in
admiration
;
does
not
sink
it
in
dejection
.
As
we
may
allude
to
that
expression
,
Isa.
60.5
.
Thine
heart
shall
fear
,
and
be
inlarged
.
—
The
true
Fear
of
God
will
enlarge
the
heart
more
towards
God
.
It
will
cause
it
to
flow
over
.
The
Grace
of
Fear
does
not
contract
,
but
enlarge
the
heart
.
Naturalists
observe
,
that
the
most
fearful
creatures
have
the
largest
hearts
.
And
the
more
we
fear
God
aright
,
the
more
our
hearts
will
be
enlarged
towards
him
.
(
3.
)
The
true
Fear
of
God
may
be
known
by
the
degree
,
and
measure
,
or
intention
of
it
.
When
we
fear
God
above
all
.
He
is
greatly
to
be
feared
,
1
Chr.
16.25
.
Great
is
the
Lord
,
and
greatly
to
be
praised
:
he
also
is
to
be
feared
above
all
Gods
.
To
be
feared
above
all
Creatures
,
Isa.
51.12
,
13.
Who
art
thou
,
that
thou
shouldest
be
afraid
of
a
Man
that
shall
die
,
and
of
the
Son
of
Man
which
shall
be
made
as
the
Grass
!
And
forgettest
the
Lord
thy
Maker
—
and
hast
feared
continually
every
day
,
because
of
the
fury
of
the
oppressor
?
see
again
Mat.
10.28
.
Obediah
feared
the
Lord
greatly
,
1
Kin.
18.3
.
As
Fear
is
part
of
the
worship
which
is
required
in
the
first
Commandment
,
God
is
so
to
be
feared
,
as
we
are
not
to
fear
any
other
.
If
we
fear
any
other
(
person
or
thing
)
above
him
,
or
like
,
and
equally
to
him
,
then
we
set
up
other
Gods
besides
him
.
What
we
fear
most
,
that
is
our
God
.
Now
how
is
it
with
us
?
Does
the
fear
of
God
rule
in
our
hearts
?
Does
it
ordinarily
prevail
over
carnal
fear
?
when
the
Lord
threatneth
on
one
hand
,
and
Men
threaten
on
the
other
,
which
of
these
do
we
ordinarily
most
regard
?
Are
we
more
afraid
of
God's
displeasure
,
of
his
frowns
,
than
of
the
wrath
of
Man
,
than
of
the
frowns
of
the
World
;
when
it
comes
to
a
pinch
at
any
time
,
that
we
must
either
suffer
for
sin
,
if
we
chuse
to
sin
,
that
is
,
to
incur
God's
displeasure
,
rather
than
suffer
,
rather
than
bear
Man's
displeasure
;
is
not
this
to
fear
Man
,
more
than
God
?
In
this
case
may
not
the
Lord
say
of
us
,
as
Isa.
57.11
.
Of
whom
hast
thou
been
afraid
,
or
feared
,
that
thou
hast
lied
,
and
hast
not
remembred
me
?
So
when
Children
,
or
Servants
,
make
nothing
of
the
sin
of
lying
,
to
hide
any
fault
,
and
by
this
means
to
prevent
their
Parents
,
or
Masters
displeasure
;
does
it
not
shew
that
they
forget
God
,
that
they
do
not
fear
him
?
The
true
fear
of
God
would
check
carnal
fear
.
Though
carnal
fear
be
not
totally
expelled
here
;
yet
the
grace
of
fear
will
keep
it
under
.
I
grant
,
that
a
Child
of
God
may
be
foiled
,
and
worsted
on
a
suddain
,
and
for
a
time
by
carnal
fear
.
As
Peter
was
once
,
and
again
,
Mat.
26.69
.
&c.
Gal.
2.12
.
Now
if
you
ask
,
Can
such
a
one
fear
God
above
all
,
in
whom
carnal
fear
at
any
time
prevailes
?
The
Answer
is
,
He
may
have
the
habit
,
though
the
act
for
the
present
be
suspended
.
No
Grace
here
is
perfect
.
And
as
our
love
to
God
sometimes
lies
buried
(
as
it
were
)
under
carnal
self-love
,
and
inordinate
love
to
creatures
,
yet
so
as
it
will
have
a
resurrection
and
new
quickning
,
if
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
sound
and
sincere
:
so
our
fear
of
God
,
being
imperfect
,
may
for
a
time
be
born
down
with
carnal
fear
,
yet
will
it
get
the
upper
hand
again
.
The
true
fear
of
God
overcomes
ordinarily
,
in
its
conflicts
with
carnal
fear
;
and
though
it
may
be
giving
ground
sometimes
,
it
shall
overcome
at
last
.
As
some
of
the
Martyrs
,
upon
the
first
onset
seemed
to
turn
back
:
but
they
came
on
again
,
and
so
stood
stoutly
to
it
.
4.
The
true
fear
of
God
may
be
known
by
the
effects
of
it
.
(
1.
)
One
principal
effect
of
the
Fear
of
God
is
a
flight
from
sin
.
I
say
it
will
cause
us
to
flee
from
sin
.
As
we
read
of
Job
.
chap.
1.1
.
that
he
was
one
that
feared
God
,
and
eschewed
evil
.
And
Nehemiah
,
chap.
5.15
.
so
did
not
I
,
(
he
did
not
,
durst
not
do
,
as
others
had
done
before
him
)
because
of
the
Fear
of
God
.
Pro.
16.6
.
By
the
Fear
of
the
Lord
,
Men
depart
from
evil
.
On
the
contrary
,
Psa.
36.1
.
The
transgression
of
the
wicked
saith
within
my
heart
,
that
there
is
no
Fear
of
God
before
their
eyes
.
Though
the
wicked
will
not
say
so
much
with
his
lips
,
yet
indeed
his
Life
proclaims
it
.
Though
the
Psalmist
did
not
hear
it
in
his
words
;
yet
his
works
forced
him
to
conclude
,
that
there
was
no
Fear
of
God
before
his
eyes
.
They
that
forsake
the
Lord
,
thereby
shew
,
that
his
Fear
is
not
in
them
,
Jer.
2.19
.
such
as
care
not
to
walk
contrary
to
God
,
it
is
plain
they
fear
him
not
.
All
impenitent
Sinners
,
that
go
on
in
their
trespasses
,
that
persist
in
a
course
of
rebellion
,
they
are
so
far
from
fearing
God
,
that
they
are
daily
sending
up
challenges
to
Heaven
,
daring
God's
Power
and
Justice
,
Psal.
10.13
.
wherefore
doth
the
wicked
contemn
God
?
How
unreasonable
,
how
impious
,
how
insufferable
is
it
,
that
wicked
wretches
should
be
so
insolent
,
to
contemn
God
?
yet
so
it
is
,
the
wicked
are
so
far
from
reverencing
,
that
they
plainly
contemn
God
.
So
,
he
that
being
often
reproved
,
and
threatned
,
yet
hardneth
his
neck
by
his
impenitency
,
by
his
incorrigibleness
,
does
even
set
God
at
defiance
,
as
if
he
bad
him
do
his
worst
.
Remember
this
,
they
that
fear
God
,
fear
to
sin
against
him
.
But
you
may
ask
further
,
May
we
not
avoid
sin
,
at
least
some
sins
,
and
not
from
God's
Fear
?
Yea
,
I
grant
,
it
may
be
so
.
But
now
if
we
forsake
sin
from
a
principle
of
Godly
fear
—
1.
In
general
,
we
are
departing
from
all
known
sin
,
we
dare
not
allow
our selves
in
any
sin
we
know
of
.
We
knowing
that
all
sin
is
displeasing
to
God
,
if
we
fear
to
displease
God
we
must
fear
to
allow
our selves
in
any
sin
.
Particularly
,
2.
The
Fear
of
God
will
cause
us
to
flee
from
the
Vices
of
the
times
,
(
as
we
discover
them
)
from
sins
that
are
most
in
fashion
.
Let
Swearing
and
Forswearing
be
never
so
much
in
fashion
yet
we
shall
fear
an
Oath
,
if
we
fear
God
.
If
all
the
World
should
wonder
after
,
and
agree
to
worship
the
Beast
,
yet
so
should
not
we
,
because
of
the
Fear
of
God
.
No
,
though
we
might
seem
to
be
left
alone
,
as
Eljah
thought
he
was
.
Let
a
sin
be
never
so
much
pleaded
for
,
countenanced
,
and
generally
practised
,
yet
these
things
will
not
take
with
us
,
while
we
hear
God
saying
,
Oh
,
do
not
this
abominable
thing
,
which
I
hate
,
(
if
we
have
the
Fear
of
God
in
our
hearts
,
and
before
our
eyes
.
)
Rather
we
shall
have
a
greater
care
,
to
keep
our selves
from
such
sins
,
the
stronger
temptations
we
have
to
them
.
3.
We
shall
fear
sinning
in
secret
too
.
Knowing
,
that
God
sees
in
secret
,
that
there
is
no
darkness
,
nor
shadow
of
death
,
where
the
workers
of
iniquity
may
hide
themselves
from
him
.
As
Joseph
said
to
his
tempting
Mistress
,
How
can
I
do
this
great
wickedness
,
and
sin
against
God
?
He
was
awed
with
God's
all-seeing
eye
upon
him
,
as
much
as
if
the
eyes
of
all
the
World
had
been
upon
him
.
Lev.
19.14
.
Thou
shalt
not
curse
the
Deaf
,
nor
put
a
stumbling-block
before
the
Blind
:
but
shalt
fear
thy
God
.
If
one
does
curse
the
Deaf
,
he
hears
not
;
if
one
puts
a
Stumbling-block
before
the
Blind
,
he
sees
not
who
he
is
that
does
it
.
O
,
but
yet
God
hears
,
and
he
sees
.
And
such
as
are
endued
with
his
Fear
,
will
not
dare
to
commit
sin
,
upon
this
presumption
,
that
Men
shall
not
know
,
cannot
find
it
out
.
This
would
be
a
strong
aw-band
,
and
powerful
restraint
,
ordinarily
to
keep
them
from
deliberate
sinning
,
that
they
can
commit
no
sin
out
of
God's
sight
,
who
cannot
but
be
displeased
at
sin
,
where
ever
he
sees
it
.
4.
If
we
fear
God
,
and
forsake
Sin
in
his
Fear
,
then
we
shall
fear
to
displease
him
in
smaller
matters
too
.
We
shall
fear
to
allow
of
the
least
Sin
.
Though
there
are
Sins
of
daily
incursion
,
that
we
cannot
wholly
avoid
,
yet
they
not
are
allowed
of
.
As
the
Apostle
says
,
Rom.
7.15
.
That
which
I
do
I
allow
not
—
If
we
sometimes
speak
vainly
,
rashly
,
or
sometimes
have
our
Passions
sinfully
moved
,
if
dulness
,
and
distractions
over
take
us
,
and
disturb
us
in
Holy
Duties
;
yet
we
can
say
,
we
allow
not
of
such
things
.
We
are
ashamed
of
them
,
grieved
,
and
humbled
for
them
,
and
desire
to
watch
against
them
.
5.
Again
,
We
shall
fear
sinning
against
God
,
more
than
suffering
from
Men.
As
Chrysostom
when
threatned
by
Eudoxia
,
said
,
I
fear
nothing
but
Sin
.
It
we
fear
God
,
we
shall
not
fear
Creatures
so
much
.
6.
So
we
shall
fear
Sin
,
more
than
the
Scourge
,
more
than
affliction
.
Our
fear
is
first
,
and
chiefly
of
offending
,
and
displeasing
God
;
and
secondarily
of
the
punishment
.
That
Fear
which
is
not
so
much
of
the
Sin
and
Offence
,
as
of
the
Lash
and
Scourge
,
is
but
servile
Fear
.
7.
So
we
shall
not
only
fear
,
but
also
hate
Sin
.
As
there
is
love
in
our
Fear
of
God
,
there
will
be
hatred
in
our
fear
of
Sin
,
because
so
offensive
,
and
contrary
to
God
.
Thus
we
shall
not
barely
abstain
from
,
but
abhor
that
which
is
evil
.
Prov.
8.13
.
The
Fear
of
the
Lord
is
to
hate
evil
.
Thus
it
will
cause
us
to
forsake
Sin
in
practice
,
and
affection
both
.
Do
we
not
know
,
that
not
to
hate
Sin
,
(
the
abominable
thing
which
God
hates
)
must
needs
be
displeasing
to
God
?
yea
,
we
are
(
at
least
secretly
)
in
league
with
Sin
,
so
long
as
we
do
not
hate
it
.
(
2.
)
Another
chief
effect
of
true
Fear
is
subjection
to
the
Will
of
God
,
Obedience
to
his
Commands
.
Hereby
we
must
try
the
soundness
of
our
Faith
.
As
that
which
is
called
Faith
,
Gal.
5.6
.
is
called
The
keeping
the
Commandments
of
God
,
1
Cor.
7.19
.
Hereby
we
must
try
the
sincerity
of
our
Love
,
This
is
the
love
of
God
,
that
we
keep
his
Commandments
,
1
Joh.
5.3
.
So
hereby
we
must
try
the
genuineness
of
our
Fear
.
Eccl.
12.13
.
Fear
God
and
keep
his
Commandments
.
Psal.
119.63
.
And
103.17
,
18.
They
that
fear
God
,
are
further
described
to
be
such
as
keep
his
Covenant
,
and
remember
his
Commandments
to
do
them
.
Here.
Note
1.
Where
the
Fear
of
God
is
,
there
will
be
a
fearing
,
reverencing
of
his
Commands
.
Pro.
13.13
.
Who
so
despiseth
the
Word
,
shall
be
destroyed
;
but
he
that
feareth
the
Commandment
shall
be
rewarded
.
One
that
feareth
God
,
dares
not
despise
his
Commands
.
At
least
,
if
he
has
done
it
,
(
as
we
read
of
David
,
2
Sam.
12.10
.
)
when
he
comes
to
see
it
,
he
cannot
but
loath
himself
.
And
observe
,
the
reward
is
promised
,
not
to
the
bare
performance
of
things
commanded
,
not
to
meer
external
obedience
,
but
to
that
obedience
which
flows
from
a
due
respect
to
the
Authority
of
God
commanding
.
Not
to
that
,
which
is
meerly
from
fear
of
the
threatning
,
but
to
that
which
is
out
of
reverence
,
and
an
aweful
respect
to
the
Command
it self
.
He
that
feareth
the
Commandment
shall
be
rewarded
.
Many
fear
God's
threatnings
,
that
do
not
reverence
his
Commands
.
But
such
as
tremble
at
the
Word
(
Isa.
66.2
.
)
such
as
have
a
reverent
regard
to
the
whole
Word
of
God
,
such
as
tremble
at
the
Commandment
of
our
God
(
as
Ezr.
10.3
.
)
they
have
a
right
Fear
of
God
.
The
Psalmist
did
not
stand
in
that
awe
to
Princes
,
as
to
God's
Word
,
Psal.
119.161
.
Princes
have
persecuted
me
without
a
cause
:
but
my
heart
standeth
in
awe
of
thy
Word
.
Thus
those
three
Princes
,
and
Worthies
,
(
Dan.
3.16
,
18.
)
shewed
that
they
feared
God
indeed
,
when
they
regarded
not
the
King's
Decree
,
being
contrary
to
the
Law
of
God
.
So
Daniel
,
chap.
6.13
.
2.
When
there
is
a
true
Child-like
Fear
of
God
,
there
is
not
only
a
reverencing
of
his
Commands
above
the
Commands
of
Men
;
but
also
a
delight
in
God's
Commands
.
As
a
Child-like
reverence
is
a
mixt
affection
,
a
compound
of
both
.
And
this
Note
we
have
in
the
Text
,
Blessed
is
the
Man
that
feareth
the
Lord
,
that
delighteth
greatly
in
his
Commandments
.
That
is
,
better
pleased
in
doing
the
will
of
God
,
than
in
doing
,
or
having
his
own
will
.
So
Psal.
119.161
,
162.
My
heart
standeth
in
awe
of
thy
Word
.
(
But
that
is
not
all
)
I
rejoyce
at
thy
Word
,
as
one
that
findeth
great
spoil
.
As
a
dutiful
Child
not
only
fears
to
go
cross
to
his
Fathers
command
;
but
is
also
glad
,
when
he
can
do
any
thing
pleasing
to
his
Father
.
So
a
Child
of
God
obeyeth
from
the
heart
,
and
delighteth
to
do
God's
will
.
That
obedience
which
is
from
a
slavish
fear
,
is
forced
and
extorted
.
As
Saul
said
,
I
forced
my self
and
offered
a
burnt
offering
.
To
allude
to
the
expression
,
some
force
themselves
,
and
go
to
God's
Worship
;
force
themselves
,
and
set
up
prayer
in
their
Families
,
&c.
not
that
they
have
any
love
to
such
work
,
but
because
otherwise
their
Consciences
are
not
quiet
.
Whereas
that
Obedience
,
which
is
from
a
filial
Fear
,
is
free
and
voluntary
.
As
the
Psalmist
could
say
,
Psal.
119.167
,
168
,
173.
My
Soul
hath
kept
thy
Testimonies
:
and
I
love
them
exceedingly
.
For
all
my
ways
are
before
thee
.
I
have
chosen
the
way
of
thy
Precepts
.
3.
The
true
Fear
of
God
will
cause
an
impartial
respect
to
all
God's
Commands
.
1
Sam.
12.24
.
Only
fear
the
Lord
,
and
serve
him
in
truth
with
all
your
heart
.
Deut.
10.12
.
To
fear
the
Lord
,
and
to
walk
in
all
his
wayes
,
go
to
gether
.
Pro.
14.2
.
He
that
walketh
in
his
uprightness
,
feareth
the
Lord
;
but
he
that
is
perverse
in
his
ways
,
dispiseth
him
.
To
walk
in
uprightness
,
is
a
sure
note
that
one
fears
the
Lord
.
So
we
read
of
Job
,
That
Man
was
perfect
,
and
upright
,
and
one
that
feared
God
,
chap.
1.1
.
But
to
halt
in
our
course
,
to
be
set
upon
any
crooked
paths
,
which
we
know
to
be
cross
and
contrary
to
God's
Commands
,
is
to
despise
the
Lord
.
Num.
15.30
,
31.
The
Soul
that
doth
ought
presumptuously
—
the
same
reproacheth
the
Lord
—
he
hath
despised
the
Word
of
the
Lord
.
The
Soul
that
doth
ought
presumptuously
,
that
Sciens
volens
,
knowingly
,
and
wittingly
transgresseth
,
that
sinneth
with
an
high
hand
,
proudly
,
wilfully
,
resolvedly
,
the
same
reproacheth
the
Lord
,
he
is
a
proud
blasphemous
contemner
of
the
Lord
.
He
hath
(
manifestly
)
despised
the
Word
of
the
Lord
.
To
despise
any
known
Command
of
his
,
is
not
to
fear
,
but
to
contemn
the
Lord
.
But
on
the
other
hand
,
the
Lord
sayes
of
Abraham
,
Gen.
22.12
.
Now
I
know
,
that
thou
fearest
God
,
seeing
thou
hast
not
withheld
thy
Son
,
thine
only
Son
from
me
.
Now
I
know
,
speaking
after
the
manner
of
Men.
Herein
Abraham
gave
a
most
clear
proof
of
his
Fear
of
the
Lord
.
That
he
was
so
ready
at
God's
Command
,
to
offer
up
his
Isaac
a
Sacrifice
,
this
was
an
evident
testification
,
that
he
feared
God
.
So
as
we
would
shew
,
that
we
truly
fear
God
,
we
must
be
ready
to
obey
him
in
whatsoever
he
commandeth
.
4.
The
Fear
of
God
will
produce
a
continued
,
constant
respect
to
God
,
and
his
Commands
.
That
we
shall
walk
in
his
Fear
.
As
Act.
9.31
.
Neh.
5.9
.
Ought
ye
not
to
walk
in
the
Fear
of
our
God
?
Pro.
23.17
.
Be
thou
in
the
Fear
of
the
Lord
all
the
day
.
Totâ
die
,
there
is
as
much
as
quotidie
,
vel
omni
die
.
All
the
day
,
that
is
,
continually
,
every
day
.
Pro.
28.14
.
Happy
is
the
man
that
feareth
alway
.
Jer.
32.39
,
40.
I
will
give
them
one
heart
,
and
one
way
,
that
they
may
fear
me
for
ever
—
I
will
put
my
Fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
Such
as
have
the
true
Fear
of
God
in
their
hearts
,
will
not
depart
from
him
.
There
is
a
Fear
that
drives
Souls
from
God
:
But
true
genuine
Fear
will
keep
a
Soul
close
to
him
,
will
make
it
careful
not
to
start
aside
from
him
.
The
Fear
of
the
Lord
is
a
fountain
of
life
,
it
is
not
a
transient
passion
,
but
an
abiding
principal
.
3.
Another
Effect
(
or
if
you
will
,
one
special
Act
)
of
true
Fear
,
is
an
holy
Reverence
in
God's
Worship
,
Psal.
5.7
.
In
thy
Fear
will
I
Worship
—
And
there
is
no
Worship
acceptable
without
Reverence
.
An
inward
Reverence
is
as
the
Soul
of
Divine
Worship
.
Some
distinguish
holy
Fear
in
timorem
cultûs
,
et
culpae
,
into
a
Reverence
in
worshipping
,
and
a
fear
of
offending
.
How
ever
these
may
be
distinguished
,
they
cannot
be
separated
,
or
divided
.
Sure
,
they
have
not
a
Fear
of
offending
God
,
that
have
not
an
holy
Fear
,
and
reverence
in
his
Worship
.
They
that
grosly
neglect
God's
Worship
,
plainly
shew
themselves
to
be
void
of
his
Fear
.
Job
.
15.4
.
Thou
castest
off
Fear
,
and
restrainest
Prayer
before
God
.
Though
it
was
falsly
charged
on
Job
,
this
yet
will
hold
true
,
they
that
cast
off
Prayer
,
&c.
thereby
shew
,
that
they
have
cast
off
God's
Fear
.
And
they
are
little
better
,
who
are
grosly
negligent
,
and
without
any
inward
Reverence
in
his
Worship
.
If
I
be
a
Master
,
where
is
my
Fear
?
said
the
Lord
unto
those
that
despised
his
Name
in
offering
to
him
the
blind
for
Sacrifice
,
and
that
which
was
torn
,
and
the
lame
,
and
the
sick
Mal.
1.6
,
8
,
13.
If
we
are
possessed
of
the
Fear
of
God
,
how
shall
we
be
awed
(
when
attending
on
his
Ordinances
)
with
thoughts
of
being
in
his
special
Presence
,
and
under
his
strict
Eye
,
that
observes
our
very
hearts
,
and
all
our
carriage
in
his
Service
;
we
should
dread
to
think
of
taking
his
sacred
,
and
reverent
Name
in
vain
.
We
shall
be
seriously
,
deeply
affected
with
what
the
Lord
hath
said
,
that
he
will
be
sanctified
in
them
that
come
nigh
him
,
Lev.
10.3
.
He
is
greatly
to
be
feared
in
the
assembly
of
his
Saints
:
and
to
be
had
in
Reverence
of
all
them
that
are
about
him
,
Psal.
89.7
.
But
if
ordinarily
we
care
not
how
unpreparedly
we
rush
into
God's
presence
,
take
no
heed
to
our
feet
,
to
our
thoughts
,
and
affections
,
when
we
are
to
go
to
God
in
Prayer
,
or
to
receive
the
Law
from
his
mouth
,
or
to
attend
on
him
in
any
other
holy
Ordinance
,
and
Duty
;
and
if
we
are
ordinarily
rash
,
and
rude
,
careless
and
customary
in
the
Services
we
present
unto
him
,
what
would
this
shew
,
but
a
profane
spirit
,
and
that
we
know
not
our
distance
,
nor
have
any
due
Fear
of
God
?
4.
The
true
Fear
of
God
will
teach
us
to
carry
as
in
God's
presence
,
in
our
ordinary
course
,
which
is
walking
in
his
Fear
,
Eccl.
8.12
.
It
shall
be
well
with
them
that
fear
God
,
which
fear
before
him
.
Fear
before
him
,
that
is
,
are
still
awed
with
his
Presence
.
Thus
the
Fear
of
God
has
an
influence
upon
a
Man's
ordinary
course
.
It
will
cause
him
to
walk
circumspectly
.
He
will
study
to
walk
worthy
of
the
Lord
unto
all
pleasing
.
Not
that
any
do
,
or
can
in
a
strict
sense
walk
worthy
of
the
Lord
.
A
worthiness
of
exact
proportion
here
is
impossible
.
There
is
no
walking
worthy
of
the
Lord
secundum
propriam
et
absolutam
condignitatem
,
according
to
proper
condignity
,
but
only
secundum
quandam
congruitatem
,
et
condecentiam
,
with
some
measure
of
condecency
.
Carrying
in
some
measure
sutably
to
our
Relation
unto
such
an
holy
God
,
and
agreeably
to
the
profession
of
his
Name
.
This
exact
walking
,
the
Fear
of
God
teacheth
.
As
the
Psalmist
,
16.8
.
I
have
set
the
Lord
always
before
me
.
I
foresaw
the
Lord
always
before
my
face
,
as
it
is
,
Act.
2.25
.
I
still
considered
,
and
looked
upon
God
as
present
with
me
,
an
observer
,
and
Arbiter
of
all
my
thoughts
,
words
,
and
actions
.
The
Fear
of
God
will
thus
set
us
in
God's
Presence
,
and
keep
us
there
.
So
it
will
not
only
keep
us
awake
,
and
intent
in
holy
Duties
,
wherein
we
draw
nigh
to
God
after
a
special
manner
;
but
will
also
make
us
circumspect
,
and
watchful
in
our
ordinary
conversations
.
Thus
the
Fear
of
God
would
ordinarily
regulate
us
in
natural
actions
.
Cause
us
to
eat
,
and
drink
in
Fear
,
contrary
to
those
we
read
of
,
Jude
17.
feeding
themselves
without
Fear
.
The
Fear
of
God
would
teach
us
,
whether
we
eat
,
or
drink
,
or
what
ever
we
do
,
to
do
all
to
the
Glory
of
God
.
When
the
Glory
of
God
is
not
habitually
intended
in
ones
general
course
,
and
frequently
actually
intended
also
,
there
is
little
sign
of
the
Fear
of
God
.
So
the
Fear
of
God
would
make
Men
conscionable
in
civil
Actions
,
in
their
places
,
relations
,
and
several
employments
in
the
World
.
The
Fear
of
God
would
make
a
just
and
a
good
Magistrate
.
2
Sam.
23.3
.
He
that
ruleth
over
Men
,
must
be
just
,
ruling
in
the
Fear
of
God
.
See
2
Chro.
19.9
.
The
unjust
Judg
in
the
Parable
was
one
that
feared
not
God
,
Luk.
18.2
,
6.
The
Fear
of
God
would
make
good
Subjects
too
.
This
will
teach
us
to
be
subject
for
the
Lord's
sake
,
1
Pet.
2.13
.
For
Conscience
sake
,
Rom.
13.5
.
This
would
mould
and
work
the
heart
to
the
best
submission
,
and
officiousness
towards
others
.
Ephes.
5.21
.
Submitting
your selves
one
to
another
in
the
Fear
of
God
.
The
Fear
of
God
is
a
strong
and
powerful
motive
,
and
impulsive
,
and
also
a
good
Rule
,
and
Measure
in
this
Case
.
This
will
make
good
Servants
,
Col.
3.22
.
Ephes.
6.5
.
How
diligent
and
faithful
will
such
be
,
who
in
their
serving
Men
,
still
have
an
eye
on
their
Master
in
Heaven
?
Whatever
relation
one
is
in
,
it
would
be
strange
indeed
if
such
an
one
that
fears
God
,
should
not
carry
better
than
those
which
have
not
his
Fear
.
So
this
would
generally
regulate
Men
in
their
Trades
,
Bargaining
,
and
worldly
Commerce
.
5.
The
true
Fear
of
God
useth
to
produce
a
cautious
fear
,
and
a
jealous
fear
:
A
cautious
fear
,
ordinarily
to
avoid
temptations
,
and
occasions
of
sin
,
and
to
shun
the
appearance
of
evil
.
What
seemeth
to
be
sinful
,
or
is
very
like
it
;
In
doubtful
cases
,
the
Fear
of
God
will
encline
us
ordinarily
to
follow
the
safest
course
.
So
likewise
it
produceth
a
jealous
fear
of
our selves
,
of
our
sinful
and
deceitful
hearts
.
Fear
is
the
Centinel
of
the
Soul
,
to
give
notice
of
danger
.
It
will
not
suffer
us
to
dwell
carelesly
,
like
the
Men
of
Laish
,
Judg.
18.7
.
It
will
set
,
and
keep
us
on
our
Watch.
It
is
an
enemy
to
Security
,
Presumption
,
and
Self-confidence
.
It
will
teach
us
to
work
out
our
Salvation
with
fear
and
trembling
,
and
to
pass
the
time
of
our
sojourning
here
in
Fear
,
(
Phil.
2.12
.
1
Pet.
1.17
.
)
6.
The
Fear
of
God
opposeth
the
predominancy
of
base
carnal
fear
.
It
is
a
good
guard
against
the
sinful
fear
of
Man
;
a
good
Antidote
against
faint-heartedness
in
the
Cause
of
God
:
a
cure
of
base
sinful
cowardise
.
Such
as
fear
God
,
know
he
has
ways
enow
to
deliver
his
Servants
,
how
great
soever
their
perils
may
be
.
As
they
said
,
Dan.
3.17
.
Our
God
whom
we
serve
is
able
to
deliver
us
.
Or
however
,
if
he
should
not
work
their
Deliverance
here
;
yet
in
perishing
for
God
they
should
be
full
safe
;
in
losing
their
lives
they
should
save
them
.
In
the
Fear
of
the
Lord
is
strong
confidence
.
And
further
,
they
that
truly
fear
God
,
will
more
dread
the
thoughts
of
Apostacy
from
God
,
than
any
Persecution
from
Men.
7.
The
Fear
of
God
promotes
true
humility
.
And
so
it
opposeth
Pride
,
(
Rom.
11.20
.
)
Indeed
reverence
and
humility
towards
God
are
very
near
a-kind
.
Further
,
The
Fear
of
God
teacheth
an
humble
carriage
towards
Men.
As
we
see
there
,
Ephes.
5.21
.
(
But
of
Humility
I
shall
discourse
next
.
)
8.
The
Fear
of
God
will
encline
us
to
pitty
our
poor
Brethren
,
that
are
any
way
laid
under
God's
displeasure
.
Job
6.14
.
To
him
that
is
afflicted
,
pity
should
be
shewed
from
his
friend
;
but
he
forsaketh
the
Fear
of
the
Almighty
.
He
that
does
not
shew
pity
,
thinks
not
how
justly
,
and
how
easily
the
Almighty
may
contend
with
him
for
it
.
The
Fear
of
God
,
and
hard-heartedness
towards
Men
under
the
afflicting
hand
of
God
,
are
things
that
do
not
agree
.
9.
The
true
genuine
Fear
of
God
is
for
propagating
its
kind
.
If
we
have
it
,
we
shall
desire
to
teach
others
God's
Fear
,
and
to
promote
it
in
others
.
As
Abraham
,
that
feared
God
,
would
teach
his
Children
,
and
his
Houshold
after
him
,
to
keep
the
way
of
the
Lord
.
As
the
Psalmist
,
Psal.
34.11
.
Come
ye
Children
,
hearken
unto
me
;
I
will
teach
you
the
Fear
of
the
Lord
.
As
he
took
up
his
fellow
,
Luk.
23.40
.
Dost
not
thou
fear
God
?
So
if
we
have
the
Fear
of
God
,
we
shall
desire
to
establish
and
confirm
others
in
his
Fear
.
Mal.
3.16
.
Then
they
that
feared
the
Lord
,
spake
often
one
to
another
.
They
thought
on
God's
Name
still
,
and
would
be
speaking
for
God
,
and
his
ways
,
even
then
when
the
mouth
of
Blasphemy
was
most
open
against
him
.
They
would
be
confirming
one
another
in
the
belief
of
God's
Providence
,
Justice
,
Goodness
,
Truth
,
and
Faithfulness
,
how
much
soever
wicked
Atheists
disputed
,
and
denied
them
.
Thus
they
that
are
acquainted
with
the
true
Fear
of
God
,
are
real
Friends
to
it
,
would
promote
it
in
others
what
they
can
.
10.
If
we
have
the
Fear
of
God
,
we
are
for
making
progress
in
Holiness
.
The
true
Fear
of
God
,
as
it
opposeth
all
Sin
,
it
will
be
quickning
unto
,
and
in
every
Duty
,
and
will
befriend
every
Grace
.
And
that
is
right
indeed
,
when
we
are
perfecting
Holiness
in
the
Fear
of
God
,
2
Cor.
7.1
.
though
here
it
be
not
fully
perfected
.
So
much
of
the
Effects
of
God's
Fear
.
5.
True
Fear
may
be
known
by
the
Concomitants
of
it
,
by
its
Companions
.
Though
I
shall
but
touch
on
a
few
of
these
very
briefly
.
(
1.
)
When
Fear
and
Faith
go
together
,
that
's
right
.
As
we
read
of
Noah's
Faith
,
and
Fear
,
Heb.
11.7
.
Psal.
15.11
.
Ye
that
fear
the
Lord
,
trust
in
the
Lord
.
Psal.
33.18
.
Behold
,
the
eyes
of
the
Lord
are
on
them
that
fear
him
;
upon
them
that
hope
in
his
Mercy
.
And
the
Lord
takes
pleasure
in
such
,
Psal.
147.11
.
That
is
not
a
right
Fear
,
which
is
the
Van-guard
of
Horrour
and
Despair
.
A
fear
of
Diffidence
is
no
blessed
thing
.
Though
(
it's
true
)
some
degrees
of
this
may
be
with
true
Faith
and
Fear
.
That
of
the
Psalmist
,
Psal.
101.1
.
I
will
sing
of
Mercy
and
Judgment
]
The
Chaldee
Paraphrase
hath
thus
:
If
thou
dealest
mercifully
with
me
,
if
thou
dost
Judgment
with
me
,
for
all
I
will
sing
Praise
.
And
so
some
take
it
thus
;
I
will
not
presume
of
thy
Mercy
so
,
as
not
to
fear
thy
Judgment
;
nor
so
fear
thy
Judgment
,
as
to
despair
of
thy
Mercy
.
Which
I
offer
but
as
an
Allusion
,
not
as
the
Sense
.
(
2.
)
When
Fear
,
and
Godly
Sorrow
go
together
,
that
's
right
.
The
true
Fear
of
God
is
seated
in
a
poor
and
contrite
spirit
,
Isa.
66.2
.
Godly
Fear
,
and
Godly
Sorrow
are
undivided
Companions
.
2
Cor.
7.11
.
Behold
,
this
self-same
thing
that
ye
sorrowed
after
a
godly
sort
,
what
carefulness
it
wrought
in
you
,
—
yea
,
what
fear
?
Which
Text
seems
to
make
Fear
the
Daughter
of
Repentance
,
or
Godly
Sorrow
.
And
like
Naomi
and
Ruth
,
they
never
part
.
There
is
a
phrase
,
Isa.
63.17
.
Why
hast
thou
hardned
our
hearts
from
thy
Fear
?
Which
implieth
so
much
,
that
an
Heart
which
is
hardned
,
is
no-way
disposed
to
his
Fear
.
So
Prov.
28.14
.
Happy
is
the
Man
that
feareth
alway
:
but
he
that
hardneth
his
heart
,
shall
fall
into
mischief
.
Where
we
see
,
he
that
hardneth
his
heart
,
is
opposed
to
the
Man
that
feareth
with
a
blessed
Fear
.
(
3.
)
When
Fear
and
Love
go
together
,
that
's
right
.
When
these
go
hand
in
hand
,
it
is
certainly
a
filial
fear
.
But
no
doubt
that
is
a
sinful
fear
,
which
drives
souls
from
God
,
which
is
contrary
to
the
Love
of
God
.
O
dread
such
Fear
!
(
4.
)
How
comfortable
is
it
,
when
Fear
and
Joy
in
the
Lord
go
together
!
Though
I
must
confess
,
all
that
fear
God
,
cannot
find
this
Joy
.
There
are
that
fear
the
Lord
,
and
that
yet
walk
in
darkness
,
Isa.
50.10
.
But
as
the
most
High
is
to
be
feared
,
we
should
rejoice
in
his
Highness
too
.
As
those
good
Women
who
came
to
seek
Jesus
,
departed
from
the
Sepulchre
with
fear
,
and
great
joy
,
Mat.
28.8
.
It
is
an
happy
thing
indeed
,
when
our
fear
of
the
Lord
is
joyned
with
spiritual
delight
in
him
,
and
his
service
.
Psal.
2.11
.
Serve
the
Lord
with
fear
,
and
rejoice
with
trembling
.
So
let
us
labour
to
be
like
those
,
Act.
9.31
.
that
walked
in
the
Fear
of
the
Lord
,
and
in
the
Comfort
of
the
Holy
Ghost
.
Of
Humility
.
1
PET.
5.5
.
—
And
be
clothed
with
Humility
:
for
God
resisteth
the
Proud
,
and
giveth
Grace
to
the
Humble
.
HUmility
is
a
Christian's
Livery
.
This
Clothing
every
Christian
must
put
on
and
wear
,
must
never
put
off
.
Without
this
our
great
Lord
and
Master
will
not
know
us
,
will
not
own
us
for
his
.
He
beholds
the
proud
a
far
off
.
Humility
is
as
the
ground-work
both
of
Grace
,
and
Happiness
.
Mat.
5.3
.
Blessed
are
the
poor
in
spirit
,
(
that
is
)
the
humble
in
spirit
.
It
is
the
first
of
the
Beatitudes
,
laid
as
the
foundation
of
the
rest
.
As
it
is
from
poverty
,
and
humility
in
spirit
,
that
we
are
put
upon
spiritual
mourning
.
It
is
this
that
causeth
a
spiritual
hungring
.
It
is
this
that
meekeneth
,
and
softeneth
the
heart
towards
others
:
that
makes
peaceable
,
and
makes
patient
under
Sufferings
.
This
is
a
preservative
of
holiness
,
and
purity
.
Pride
is
supposed
to
be
the
special
sin
,
that
cast
the
Angels
out
of
Heaven
.
That
text
1
Tim.
3.6
.
seems
to
hint
so
much
,
that
[
*
](A31037-e67170-b)
*
Fugite
superbiam
,
fratres
mei
,
quaeso
,
mul
tum
fugite
.
Initium
omnis
peccati
Superbia
,
quae
tam
velociter
ipsum
quoque
Syderibus
cunctis
clarius
micantem
aeternâ
caligine
obtnebravit
Luciferum
I
quae
non
modo
Angelum
,
sed
Angelcrum
primum
in
Diabolum
commutavit
.
Bern.
de
Adv.
Dom.
Serm.
1.
Pride
was
the
condemnation
of
the
Devil
,
the
cause
of
his
condemnation
.
And
Pride
was
evident
in
Man's
first
defection
from
God
.
Man
fell
by
his
Pride
,
affecting
to
be
as
God
.
And
certainly
,
Humility
is
necessary
to
his
recovery
.
As
God
created
the
World
of
nothing
,
when
he
createth
us
again
,
he
brings
us
to
a
sense
of
our
own
emptiness
,
and
nothingness
.
Humility
is
both
a
Grace
,
and
a
Vessel
,
a
receptacle
of
Grace
.
God
gives
more
Grace
to
the
Humble
.
It
is
a
good
expression
one
has
,
Humility
emptieth
the
heart
for
God
to
fill
it
.
Humility
is
a
Nursekeeper
of
other
Graces
.
Radix
omnium
malorum
superbia
,
&
custos
omnium
virtutum
hamilitas
est
.
When
I
am
weak
,
then
am
I
strong
,
says
the
Apostle
.
And
a
Christian's
strength
lieth
very
much
in
an
humble
sense
of
his
own
weakness
.
Humility
is
a
great
preservative
from
Temptation
.
Such
as
lie
low
,
are
safest
,
most
out
of
the
way
of
Satan's
Gun-shot
.
But
Souls
that
are
lifted
up
,
stand
as
a
fair
mark
for
him
.
Humility
is
the
way
to
Glory
.
Chilo
asking
Aesop
what
God
was
doing
?
he
answered
,
That
he
does
humble
the
Lofty
,
brings
down
high
things
,
and
sets
up
low
things
.
Luk.
14.11
.
He
that
humbleth
himself
,
shal
be
exalted
.
But
self-exaltation
is
self-destruction
.
Pride
goeth
before
a
Fall
.
To
be
lifted
up
,
is
the
high-way
to
ruine
.
We
are
no
nearer
Heaven
for
lifting
up
our selves
.
But
God
is
ready
graciously
to
condescend
to
those
that
humble
themselves
,
and
lie
low
before
him
.
The
most
High
hath
a
special
respect
unto
them
that
are
lowly
.
He
hath
promised
to
dwell
with
them
that
are
of
an
humble
and
contrite
spirit
,
(
Isa.
57.15
.
)
and
such
he
will
in
due
time
take
up
,
to
dwell
with
him
for
ever
.
But
what
is
this
Humility
?
[1]
I
shall
tell
you
in
the
Negative
,
what
it
is
not
.
So
,
(
1.
)
It
is
not
a
minding
low
and
base
things
of
the
World
.
Though
the
words
[
humilis
&
humilitas
]
be
derived
from
humus
,
the
Ground
,
or
Earth
;
yet
Humility
is
not
a
minding
earthly
things
,
not
a
setting
our
affections
on
things
on
the
Earth
.
No
:
We
may
be
lowly-minded
,
and
heavenly-minded
both
.
Indeed
earthly
Riches
,
worldly
Honours
,
that
seem
to
many
to
be
great
matters
,
high
things
,
yet
are
but
mean
,
and
base
things
,
compared
with
the
things
above
.
And
yet
we
may
seek
the
things
above
,
and
be
humble
too
:
or
we
may
be
very
proud
,
while
taken
with
things
below
.
(
2.
)
Humility
lieth
not
in
ones
affecting
the
poorest
habit
,
or
affecting
any
add
dress
,
(
how
mean
so
ever
)
that
he
may
not
seem
to
be
proud
.
Yet
mistake
me
not
:
I
speak
not
this
to
cloke
the
proud
gawdiness
of
any
.
Excess
in
costly
Attire
,
in
vain
,
strange
,
and
light
,
immodest
fashions
,
is
a
great
Sin
and
shame
of
our
times
.
Oh
,
how
many
that
this
way
glory
in
their
shame
!
were
the
Daughters
of
Zion
(
reproved
,
and
threatned
for
this
sin
,
Isa.
3.
)
ever
more
guilty
,
than
multitudes
among
us
at
this
day
?
But
yet
I
must
tell
you
,
a
proud
heart
may
be
under
vile
raiment
too
.
I
trample
on
Plato's
pride
(
said
Diogenes
.
)
affected
plainness
,
proud
of
their
seeming
free
from
pride
,
of
their
looking
like
humble
,
mortified
Men.
And
some
there
are
,
whose
pride
lies
not
in
such
gawds
,
as
fine
Clothes
,
(
which
one
would
think
,
none
but
Children
,
and
Fools
should
be
taken
with
:
)
but
in
an
high
conceit
of
themselves
,
their
Knowledg
,
Light
,
and
Perfection
.
(
3.
)
Humility
is
not
a
base
,
abject
disposition
,
or
such
a
dejected
frame
of
spirit
,
as
takes
a
Man
off
from
his
work
,
and
duty
.
A
despondent
mind
makes
a
Man
fit
for
nothing
:
makes
a
Man
a
burden
to
himself
,
a
burden
to
others
,
to
the
World
.
Sometimes
we
may
meet
with
Persons
,
so
far
out
of
conceit
with
themselves
,
that
they
think
themselves
unfit
for
any
company
,
for
any
imployment
,
and
cannot
be
drawn
to
lay
out
any
Abilities
,
Gift
,
or
Talent
they
have
.
Such
pusillanimity
is
quite
another
thing
from
true
Humility
:
not
a
Vertue
,
but
an
evil
Disease
.
(
4.
)
A
base
unworthy
crouching
unto
Men
,
and
sinful
compliance
with
them
,
this
is
not
Humility
.
A
yeilding
to
the
will
,
and
humours
of
Men
,
(
contrary
to
the
will
of
God
)
either
for
fear
,
or
to
obtain
their
favour
.
This
is
not
true
Humility
,
to
honour
Men
above
the
Lord
.
(
5.
)
A
denial
of
what
God
hath
given
us
,
or
hath
done
for
us
,
this
is
unthankfulness
,
not
Humility
.
As
there
is
that
maketh
himself
rich
,
and
yet
hath
nothing
;
there
is
again
that
maketh
himself
poor
,
yes
hath
great
riches
.
(
6.
)
A
lowly
,
courteous
,
affable
carriage
towards
all
,
even
towards
inferiours
;
though
it
is
good
and
commendable
,
(
where
it
is
not
used
to
serve
ones
pride
and
ambition
,
as
Absalom
used
it
,
2
Sam.
15.5
,
6.
)
yet
it
is
not
sufficient
,
to
prove
one
endued
with
the
Grace
of
Humility
.
Good
Nature
may
teach
Courteousness
towards
Men
,
where
there
is
no
Principle
,
or
spark
of
Grace
.
The
Grace
of
Humility
shews
it self
,
not
only
in
respect
to
Men
,
but
especially
in
its
respect
towards
God
.
(
7.
)
There
is
an
artificial
,
hypocritical
Humility
.
As
some
have
an
Art
of
discommending
what
they
have
,
or
do
,
to
draw
commendations
from
others
.
And
Hypocrites
may
be
forward
to
confess
such
sins
as
the
best
,
and
most
sincere
are
not
free
from
(
while
here
)
concluding
,
that
they
shall
be
never
the
worse
thought
of
for
this
;
yea
,
hoping
by
such
confessions
;
and
complaints
of
themselves
,
they
shall
gain
the
repute
of
serious
,
humble
Souls
.
Now
this
is
but
the
shadow
of
Humility
,
or
masked
pride
,
pride
under
a
veil
.
True
Humility
God
loves
,
it
is
very
pleasing
to
him
:
but
this
which
is
only
painted
,
is
loathsom
to
him
.
(
8.
)
We
may
have
a
dislike
of
Pride
in
others
,
without
true
Humility
.
There
are
some
,
whose
pride
makes
them
forward
to
censure
,
and
condemn
pride
in
others
.
As
Diogenes
said
to
Alexander
,
Noli
mihi
umbram
facere
:
they
cannot
endure
that
others
should
stand
in
their
light
,
or
shade
,
and
obscure
them
.
They
take
it
as
a
wrong
to
them
,
if
others
come
near
them
,
much
more
if
they
put
them
down
.
(
9.
)
There
is
a
kind
of
humiliation
without
Humility
.
Though
God
ordereth
the
humiliation
of
his
People
to
the
working
and
encreasing
of
Humility
in
them
;
yet
there
is
a
difference
betwixt
humiliation
,
and
Humility
;
and
many
have
been
humbled
,
who
yet
were
not
humble
.
Pharoah
was
humbled
under
God's
Judgments
;
yet
had
he
a
proud
,
stout
,
and
stubborn
spirit
,
that
would
not
yeild
to
God
.
Many
are
brought
low
in
their
Estates
,
and
yet
their
spirits
are
high
still
.
Instead
of
humbling
themselves
under
God's
afflicting
hand
,
and
being
willing
to
lie
down
at
his
feet
,
their
hearts
fret
against
the
Lord
.
Some
are
humbled
under
Terrours
,
under
a
sense
of
God's
Wrath
,
and
brought
full
low
in
their
own
apprehension
;
even
to
the
gates
of
Hell
,
and
the
brink
of
Despair
;
when
all
is
but
a
forced
humiliation
.
Though
as
this
tends
to
make
them
truly
humble
,
if
it
comes
to
have
this
effect
,
it
will
be
very
comfortable
in
the
end
.
Otherwise
no
comfort
is
to
be
taken
in
it
.
As
Bernard
noteth
,
it
is
said
,
He
that
humbleth
himself
,
shall
be
exalted
.
It
signifies
not
that
all
Humility
shall
have
exaltation
following
it
:
but
that
,
quae
de
voluntate
venit
,
non
ex
tristitia
,
nec
ex
necessitate
.
Which
is
voluntary
,
not
involuntary
,
or
forced
.
As
on
the
contrary
,
it
is
not
said
,
omnis
qui
exaltatur
—
every
one
that
is
exalted
,
shall
be
abased
:
but
only
,
qui
se
exaltat
,
he
that
exalts
himself
.
Indeed
he
is
most
properly
said
to
humble
himself
,
that
does
it
freely
,
willingly
,
whose
heart
is
to
the
work
.
And
thus
Ahab
did
not
humble
himself
.
That
humiliation
is
without
Humility
,
which
is
not
free
and
voluntary
.
(
But
of
this
more
after
.
)
[
2.
]
I
come
to
shew
positively
what
Humility
is
.
Camero
gives
this
brief
description
of
it
,
Humility
is
a
Vertue
,
whereby
a
Man
,
from
the
true
knowledg
of
himself
becomes
vile
in
his
own
sight
.
If
this
account
be
thought
too
short
,
take
this
description
of
it
.
Humility
is
a
Grace
,
or
Christian
Vertue
,
whereby
a
Man
from
a
sound
knowledg
of
God
,
and
of
himself
,
hath
low
thoughts
of
himself
,
is
content
with
the
place
and
state
wherein
God
sets
him
,
and
readily
submits
himself
unto
God
,
and
unto
Men
,
according
to
the
will
of
God
,
and
for
his
sake
.
This
description
takes
in
both
parts
of
Humility
,
(
Humilitas
duplex
,
altera
cognitionis
,
towards
God
first
,
and
then
towards
Men
,
according
to
his
will
in
subordination
to
him
.
Now
I
come
to
shew
,
how
we
may
know
whether
we
are
indued
with
this
Grace
of
Humility
,
or
no
?
(
1.
)
True
Humility
is
founded
in
Knowledg
and
Wisdome
.
And
so
much
the
Greek
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
intimate
.
As
we
read
,
Prov.
11.2
.
with
the
lowly
is
Wisdom
.
Pride
and
folly
,
pride
and
ignorance
go
together
.
So
on
the
contrary
,
Humility
and
sound
Knowledg
,
Humility
and
true
Wisdom
.
Indeed
there
is
a
Knowledg
that
puffeth
up
;
but
it
is
not
sound
Knowledg
.
But
with
true
Humility
there
is
a
sound
Knowledg
(
I
do
not
say
perfect
,
but
sound
Knowledg
)
of
God
,
and
of
ones
self
.
(
1.
)
There
is
a
knowledg
of
God
in
his
Excellencies
.
And
this
promotes
true
Humility
.
Job
42.5
,
6.
Now
mine
eye
seeth
thee
:
wherefore
I
abhor
my self
.
Since
thou
hast
pleased
to
reveal
,
and
make
known
more
of
thy self
,
thy
Power
,
Justice
,
Goodness
,
&c.
Since
thy
Glory
and
Excellency
is
more
manifest
unto
me
,
I
cannot
but
have
lower
,
and
worse
thoughts
of
my self
,
than
ever
.
Now
I
see
my self
to
be
vile
indeed
.
Beloved
,
the
knowledg
of
God
is
that
which
keeps
the
Angels
in
Heaven
humble
.
Though
they
have
no
sin
to
be
humbled
for
;
though
they
are
indued
with
such
rare
Perfections
,
both
Natural
and
Spiritual
,
though
they
excel
in
strength
,
(
as
what
is
the
power
of
an
Army
to
the
power
of
an
Angel
,
2
King
.
19.35
?
)
and
excel
in
Wisdome
(
to
be
wise
,
as
an
Angel
of
God
,
what
an
high
degree
of
Wisdom
is
that
?
)
and
though
they
have
a
spotless
holiness
;
yet
are
they
conscious
of
an
infinite
distance
,
and
disparity
betwixt
them
,
and
God
the
Father
of
Spirits
.
That
their
life
,
and
light
is
borrowed
,
and
that
the
highest
created
excellencies
found
in
them
,
compared
with
the
Divine
Perfections
of
their
Maker
,
Preserver
and
gracious
Governour
,
are
not
so
much
as
a
drop
to
the
Ocean
,
not
so
much
as
a
single
ray
to
the
Sun
it
self
.
And
Jesus
Christ
was
lowly
in
spirit
,
Mat.
11.29
.
Though
he
was
without
sin
,
and
higher
than
the
Angels
;
yet
having
taken
our
nature
upon
him
,
he
knew
it
became
him
,
to
humble
himself
to
God
,
to
stoop
to
any
condition
,
to
stoop
to
the
Cross
,
to
the
most
painful
undertaking
,
that
his
Father
was
pleased
to
call
him
unto
.
Thou
that
hast
not
attained
to
such
a
Knowledg
of
God
,
as
teacheth
to
admire
him
above
all
the
World
,
and
to
look
upon
thy self
as
base
,
and
vile
indeed
,
as
a
Worm
,
and
no
Man
,
that
is
,
most
contemptible
,
of
no
account
or
worth
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
22.7
.
)
thou
art
yet
a
stranger
to
this
Grace
of
Humility
.
(
2.
)
There
is
a
knowledge
of
our selves
,
and
of
self-imperfections
,
necessary
to
beget
true
Humility
.
Here
generally
we
are
very
short
.
Few
that
know
themselves
aright
.
If
there
be
any
thing
,
wherein
we
may
seem
to
excell
our
Neighbours
,
we
are
very
willing
to
take
notice
of
that
.
Though
Moses's
face
shone
,
and
he
knew
it
not
,
(
Exod.
34.29
.
)
there
are
very
few
,
but
if
they
any
way
outshine
others
,
they
know
it
too
well
.
If
they
have
Learning
,
quick
parts
,
gifts
of
Memory
,
Utterance
,
or
the
like
;
nay
,
if
they
have
but
a
fair
outside
(
though
a
rotten
Sign-poste
may
have
gilt
,
and
fair
colours
laid
upon
it
)
they
can
scarce
look
off
from
such
things
.
But
how
few
that
would
know
,
how
frail
they
are
,
and
how
sinful
they
are
?
The
most
have
no
mind
to
look
on
their
defects
:
but
are
willing
here
to
be
strangers
to
themselves
.
Thus
Pride
gets
advantage
:
whereas
right
self-knowledg
,
true
self-acquaintance
would
work
Humility
,
and
cause
self-abhorrence
.
As
1.
If
we
know
our selves
aright
,
we
know
our selves
to
be
but
creatures
.
And
what
have
Creatures
to
be
proud
of
?
1
Cor.
4.7
.
What
hast
thou
that
thou
didst
not
receive
?
Any
good
that
a
Creature
hath
,
(
whether
Natural
,
Moral
,
or
Spiritual
)
is
borrowed
,
derived
from
God
.
So
the
Creature
owes
all
he
has
to
God
.
And
shall
we
be
proud
of
a
borrowed
Coat
?
Shall
a
Steward
be
proud
of
his
Lords
Money
,
which
he
receives
,
but
must
account
for
?
Shall
we
be
proud
of
that
which
is
none
of
our
own
?
Is
not
our
Maker
,
our
Owner
?
Did
he
not
make
all
things
for
himself
?
Is
he
not
Lord
Proprietor
of
the
whole
World
?
The
Silver
is
his
,
and
the
Gold
is
his
.
The
Cattle
on
a
thousand
Hills
are
his
.
The
Earth
is
the
Lord's
and
the
fulness
thereof
.
Yea
,
all
Souls
are
his
.
And
surely
the
dependance
,
that
a
Creature
hath
upon
his
Creatour
,
calleth
for
the
most
humble
submission
to
him
.
2.
If
we
know
our selves
aright
,
we
know
our selves
to
be
very
sinful
Creatures
.
And
shall
not
this
humble
us
?
As
the
Publican
was
ashamed
to
lift
up
his
eyes
to
Heaven
,
being
a
sinner
,
Luk.
18.13
.
Indeed
pride
is
altogether
unbeseeming
an
innocent
Creature
;
yea
,
the
Creature
cannot
be
proud
,
and
innocent
together
.
Neither
Man
,
nor
Angels
could
keep
their
Innocency
,
without
retaining
their
Humility
.
And
surely
Pride
less
becomes
a
sinful
Creature
,
who
has
this
to
humble
him
,
that
he
is
sinful
.
A
proud
sinner
would
be
far
worse
than
a
proud
Beggar
,
(
that
every
one
will
cry
shame
on
)
but
that
he
also
is
a
sinner
.
If
we
rightly
understand
what
we
are
by
nature
,
we
know
our selves
to
be
so
vile
,
that
our
own
Cloaths
might
abhor
us
.
If
our
own
cloaths
were
capable
of
shame
,
they
might
be
ashamed
to
touch
,
and
cover
such
a
mass
of
corruption
,
as
every
Mothers
Child
of
us
is
by
Nature
.
And
if
we
know
what
our
lives
have
been
,
we
must
see
our selves
abominable
and
filthy
,
who
have
drunk
in
iniquity
like
Water
.
Surely
they
know
not
themselves
to
be
sinners
,
or
full
little
know
what
sin
is
,
who
are
lifted
up
with
high
conceits
of
themselves
,
and
cherish
pride
in
their
hearts
.
What
is
it
that
any
are
proud
of
?
Consider
,
and
then
judge
,
whether
a
sinner
has
not
great
cause
(
on
the
contrary
)
to
be
humbled
.
Some
are
proud
of
their
Birth
,
that
they
have
Noble
Blood
running
in
their
Veins
.
But
what
cause
has
a
sinner
to
be
humbled
?
Our
Blood
is
tainted
,
stain'd
with
the
guilt
of
Original
Sin
,
derived
from
our
Parents
.
We
are
Children
of
wrath
by
Nature
.
We
were
shapen
in
sin
and
conceived
in
iniquity
.
Some
are
proud
of
their
Dignities
,
Dominions
.
But
Man
being
in
honour
abode
not
in
it
,
but
became
like
the
Beasts
that
perish
.
The
Crown
is
fallen
from
our
Heads
,
wo
to
us
that
we
have
sinned
!
What
cause
have
sinners
to
be
humbled
,
who
have
not
only
lost
that
large
dominion
over
other
Creatures
,
which
Man
had
at
first
,
(
Gen.
1.26
,
28.
)
but
have
so
far
lost
their
own
freedom
,
have
sold
themselves
,
are
captives
to
Satan
,
slaves
to
divers
Lusts
?
Such
who
know
what
it
is
to
be
in
bondage
to
Sin
,
and
Satan
,
and
are
convinced
of
being
in
such
a
state
,
will
see
no
cause
to
be
puffed
up
with
their
Honours
.
Some
are
proud
of
their
Strength
.
But
when
a
Sinner
comes
to
know
himself
,
he
sees
himself
to
be
without
strength
.
(
Rom.
5.6
.
)
That
if
he
be
left
to
himself
,
there
is
no
Temptation
,
but
would
prove
too
hard
for
him
.
That
his
Corruptions
are
utterly
too
hard
for
him
.
That
he
is
not
able
rightly
to
discharge
any
Duty
of
himself
.
Some
are
proud
of
their
Riches
.
But
the
Sinner
,
that
knows
himself
,
sees
himself
run
out
of
all
,
with
the
Prodigal
,
Luk.
15.14
.
That
there
is
nothing
he
can
call
his
own
,
but
Sin
,
and
Misery
.
That
he
hath
forfeited
all
,
cannot
lay
claim
to
the
least
of
God's
Mercies
.
That
he
owes
more
than
ten
thousand
Talents
,
where
he
is
not
able
to
pay
the
least
Farthing
.
Some
are
proud
of
their
Beauty
.
But
the
Sinner
that
knows
himself
,
sees
himself
to
be
a
very
deformed
Creature
,
the
Image
of
God
(
which
was
Mans
Beauty
and
Glory
)
sadly
defaced
in
him
.
Some
so
childish
,
as
they
are
proud
of
fine
Clothes
,
of
their
Bravery
.
But
the
Sinner
that
knows
himself
,
sees
his
nakedness
,
or
that
he
hath
none
but
filthy
Garments
of
his
own
,
that
his
own
righteousness
is
but
as
a
filthy
rag
.
Some
are
proud
of
their
Wit
,
and
Parts
.
But
the
Sinner
that
knows
himself
,
will
be
ready
to
confess
,
and
cry
shame
on
himself
,
as
Agur
,
I
have
not
the
understanding
of
a
Man
.
(
Pro.
30.2
.
)
as
the
Psalmist
(
73.22
)
So
foolish
was
I
,
and
ignorant
,
and
as
a
Beast
before
the
Lord
.
Some
are
proud
of
their
supposed
Goodness
,
and
Vertues
.
But
the
Sinner
that
knows
himself
,
sees
his
Gold
to
be
but
Dross
,
his
fairest
Vertues
to
be
but
glistering
Sins
.
Sirs
,
if
ever
we
were
made
humble
,
it
was
this
way
,
by
being
made
to
know
our selves
,
what
we
were
.
And
why
was
Laodicea
so
proud
,
but
because
she
knew
not
,
that
she
was
wretched
,
and
miserable
,
and
poor
and
blind
and
naked
?
Rev.
3.17
.
And
as
this
Knowledg
of
our selves
is
necessary
to
make
us
humble
;
So
to
keep
us
humble
.
As
this
kept
the
Apostle
Paul
humble
,
thinking
what
a
sinner
he
had
been
.
Hereupon
he
looked
on
himself
as
the
least
of
all
the
Apostles
,
and
not
meet
to
be
called
an
Apostle
,
because
he
had
been
a
Persecutor
,
1
Cor.
15.9
.
And
in
another
place
,
he
calls
himself
,
The
least
of
all
Saints
.
And
so
those
remainders
of
corruption
,
and
sinful
defects
,
which
the
best
of
God's
Saints
find
in
themselves
(
while
here
)
make
them
walk
humbly
all
their
dayes
.
Christians
that
are
much
in
strict
self-searching
,
and
serious
self-reflection
,
though
they
have
more
Grace
than
others
,
that
greatly
neglect
the
same
,
will
see
enough
in
themselves
to
keep
them
humble
.
Yea
,
I
suppose
,
such
are
the
most
humble
Christians
,
seeing
more
clearly
,
and
oftner
observing
so
great
defects
in
their
best
Graces
,
Duties
,
Services
,
and
so
much
contrary
thereunto
in
themselves
.
That
there
is
so
much
darkness
,
ignorance
still
in
them
,
that
they
have
no
more
sound
,
spiritual
Knowledg
;
and
so
much
unbelief
,
distrust
,
no
more
Faith
and
trust
in
God
;
so
much
worldly
sorrow
for
outward
losses
,
crosses
here
,
and
so
little
Godly
sorrow
for
their
own
,
and
others
sins
;
and
so
much
inordinate
love
to
the
World
,
and
worldly
things
,
and
so
little
love
to
God
,
and
Jesus
Christ
;
so
much
base
carnal
fear
of
Creatures
,
and
temporal
evils
,
and
so
little
of
a
true
child-like
fear
of
God
;
so
much
pride
,
and
self-conceit
,
no
more
Humility
,
and
self-abasement
;
so
much
selfishness
,
no
more
self-denial
;
so
much
guile
,
no
more
plainheartedness
and
sincerity
;
so
much
remisness
,
no
more
zeal
.
That
there
is
so
much
backwardness
to
Duty
,
straitness
,
deadness
,
and
distraction
in
holy
Duties
,
no
more
life
,
and
delight
;
that
there
is
so
much
impatience
,
discontent
,
unthankfulness
,
no
more
submission
unto
God
,
that
they
are
no
higher
in
his
praise
.
That
they
serve
God
no
better
,
honour
him
no
more
.
The
more
that
any
of
us
know
our selves
,
the
more
we
should
see
cause
to
be
humble
,
and
humbled
.
3.
If
we
know
our selves
aright
,
we
know
our selves
to
be
very
impotent
,
very
indigent
,
frail
and
mutable
,
yea
miserable
creatures
,
considered
in
our selves
.
We
deserve
all
kind
of
Miseries
,
both
to
be
miserable
here
,
and
in
the
World
to
come
.
And
should
such
be
lifting
up
themselves
,
(
Lucifer-like
)
that
deserve
to
be
laid
as
low
as
Hell
?
Yea
,
how
many
are
the
Miseries
,
Afflictions
,
that
the
best
are
here
subject
unto
?
(
Psal.
34.19
.
)
And
can
such
be
proud
of
the
things
of
this
life
,
who
have
deep
and
serious
apprehensions
of
Death
approaching
,
(
besides
divers
other
ways
of
their
being
deprived
of
any
earthly
enjoyments
?
)
Shall
they
be
proud
of
their
Estates
,
that
know
they
maybe
soon
blasted
,
that
know
Riches
have
wings
,
and
see
them
ready
to
take
wing
and
flee
away
?
Or
proud
of
Friends
,
that
know
Men
of
low
degree
are
vanity
,
and
Men
of
high
degree
are
a
lie
?
Or
would
such
be
proud
of
their
Gifts
,
Graces
,
Comforts
,
Experiences
,
that
know
how
short
they
come
every
way
,
and
know
that
to
grow
proud
of
any
of
these
,
is
the
way
to
be
cut
shorter
?
Now
let
us
reflect
on
these
things
,
and
on
our selves
.
Have
we
this
self-aquaintance
?
This
is
the
necessary
ground-work
of
Humility
.
Without
it
,
true
Humility
can
neither
be
attained
,
nor
maintained
.
2.
True
Humility
is
an
Effect
,
or
Consequent
of
sound
Humiliation
.
Sound
Humiliation
ushereth
in
Humility
.
Siquidem
humiliatio
via
est
ad
Humilitatem
,
Bern.
Epist.
88.
sicut
Patientia
ad
Pacem
,
sicut
Lectio
ad
Scientiam
.
Though
many
have
been
humbled
after
a
sort
,
that
were
never
humble
,
(
as
we
heard
before
)
;
yet
(
speaking
of
sinful
creatures
)
none
are
truly
humble
that
have
not
been
soundly
humbled
.
Though
all
such
are
not
laid
under
like
terrours
in
the
work
.
Some
are
brought
down
in
a
more
gentle
way
.
But
observe
it
,
the
humble
spirit
is
a
contrite
spirit
,
Isa.
57.15
.
It
is
true
,
(
as
was
said
before
)
a
sense
of
God's
transcendently
glorious
,
and
infinite
Perfections
,
is
enough
to
humble
the
holy
Angels
,
or
to
keep
them
humble
:
but
to
humble
a
Sinner
,
there
must
be
also
a
true
sense
of
his
own
sinful
imperfections
.
An
innocent
creature
must
be
humble
:
a
guilty
sinful
creature
must
be
humbled
,
as
well
as
humble
;
yea
,
without
being
kindly
humbled
,
and
brought
to
loath
himself
for
sin
,
the
sinfulness
of
his
nature
and
life
both
;
he
cannot
be
humble
with
that
Humility
which
is
necessary
for
a
sinner
.
It
is
not
enough
for
a
sinful
creature
to
have
a
sense
of
his
deficiency
,
his
wants
and
imperfections
,
as
he
is
a
creature
;
but
such
a
one
must
also
have
a
sense
of
his
defection
and
degeneracy
,
a
sense
of
his
corruptions
and
transgressions
as
a
sinner
.
And
though
it
seemeth
scarce
to
deserve
the
name
of
Humility
,
for
a
disloyal
,
unworthy
,
ungrateful
creature
,
that
has
fallen
from
God
to
the
World
,
to
Sin
and
Vanity
,
that
has
gone
a
whoring
from
God
to
follow
strangers
,
for
such
a
one
to
lye
low
in
self-abhorrence
,
to
see
himself
to
be
vile
;
this
I
say
,
scarce
deserves
the
name
of
humility
;
yet
is
it
the
beginning
of
Christian
Humility
;
yea
a
chief
part
of
our
Humility
here
.
There
is
an
Humility
that
some
learn
from
their
being
reduced
to
a
low
estate
in
the
World
.
They
are
fallen
into
Poverty
,
Disgrace
,
&c.
and
now
they
do
not
look
so
big
,
or
carry
so
high
,
as
they
were
wont
to
do
.
But
know
,
thy
Humility
is
not
right
,
if
it
be
upon
such
worldly
accounts
only
,
and
not
upon
the
account
of
thy
sins
.
3.
True
Humility
is
most
inward
.
A
shew
of
Humility
is
not
enough
.
To
be
cloathed
with
Humility
in
the
Apostle's
sense
,
is
more
than
to
wear
mean
clothes
.
Though
I
must
needs
say
,
that
an
humble
mind
,
and
a
proud
garb
,
are
things
that
do
not
suit
together
.
O
that
they
that
use
to
cloak
their
Pride
with
the
pretence
of
Decency
,
would
consider
whether
Humility
be
not
more
comely
,
and
would
not
more
commend
them
in
the
eyes
of
God
,
and
all
sober
Men
!
Humility
is
certainly
more
lovely
in
its
plainest
,
gravest
dress
,
than
stinking
pride
,
with
all
its
painting
,
patches
,
powders
,
though
clothed
in
Purple
,
and
tricked
up
as
fine
as
fingers
can
make
it
.
The
ornaments
of
pride
are
a
real
disgrace
,
a
shame
to
those
that
wear
them
.
O
but
Humility
,
that
is
an
Ornament
indeed
,
an
Ornament
in
the
sight
of
God
of
great
price
.
But
then
we
must
see
that
we
are
humble
in
God's
sight
.
Jam.
4.10
.
Humble
your selves
in
the
sight
of
the
Lord
.
True
Humility
is
by
the
sight
,
and
knowledg
of
God
,
(
as
before
)
and
is
such
in
God's
sight
;
and
not
only
in
appearance
to
Men.
All
Grace
as
it
is
from
God
,
so
it
has
respect
to
him
.
Herein
lieth
the
sincerity
of
Grace
,
that
it
is
what
it
is
before
God
,
and
not
only
before
Men.
Humility
does
not
affect
making
a
shew
.
That
is
Pride
,
which
makes
one
affect
a
seeming
to
be
humble
.
So
it
is
not
to
be
liked
,
when
one
affects
a
speech
,
or
attire
different
from
the
most
grave
and
sober
,
to
be
counted
more
humble
.
Let
us
look
to
our
hearts
.
We
may
not
hang
out
those
flags
of
Pride
,
some
do
;
and
yet
Pride
may
have
full
power
,
and
command
within
.
We
may
appear
humble
to
Men
,
but
are
we
humble
in
the
sight
of
God
?
are
we
lowly
in
heart
?
We
may
have
learnt
an
humble
carriage
;
but
are
we
humble
in
spirit
,
(
as
Pro.
29.23
)
or
of
an
humble
spirit
?
(
Isa.
57.15
.
)
(
4.
)
True
Humility
,
as
it
is
Humility
of
heart
,
so
the
heart
is
really
for
it
.
Humbleness
of
mind
,
and
a
mind
to
be
humble
,
are
inseparable
.
I
had
occasion
to
touch
on
this
before
;
yet
methinks
something
more
should
be
added
.
As
humiliation
,
and
sorrow
for
sin
,
if
it
be
right
and
kindly
,
is
voluntary
;
as
the
fear
of
God
,
if
it
be
genuine
,
and
child-like
,
is
free
;
so
is
true
Humility
.
Indeed
there
is
a
voluntary
Humility
,
condemned
Col.
2.18
.
A
preposterous
Humility
.
Like
that
of
the
Papists
in
worshipping
,
and
invocating
Saints
,
and
Angels
,
accounting
it
too
great
boldness
,
to
come
to
God
only
in
and
through
Christ
,
not
considering
how
great
boldness
and
presumption
it
is
for
sorry
sinful
creatures
to
set
up
other
Mediators
,
and
Intercessors
with
Christ
,
and
so
to
come
to
God
in
a
way
that
he
has
not
appointed
,
or
allowed
.
Such
may
think
it
great
Humility
:
but
rather
may
we
not
say
(
with
the
Apostle
)
they
are
vainly
puffed
up
by
heir
fleshly
mind
?
Let
Men
be
never
so
free
,
and
forward
in
such
self-devised
,
seeming
humble
wayes
of
Worship
,
God
is
not
pleased
with
them
.
And
yet
our
Humility
must
be
voluntary
too
,
in
a
right
sense
,
or
it
is
not
right
.
We
must
be
willingly
vile
in
our
own
eyes
,
and
desire
to
be
thus
more
vile
,
to
lie
lower
in
our
own
thoughts
.
Some
there
are
,
mightily
cast
down
,
and
far
out
of
conceit
with
themselves
,
and
their
own
estates
,
looking
on
themselves
as
lost
,
and
undone
.
All
this
may
be
,
and
yet
no
true
Humility
.
There
is
a
wide
difference
betwixt
an
awakened
,
storming
Conscience
,
and
an
humble
and
contrite
heart
,
where
the
heart
is
humble
,
a
Man
would
see
his
sins
,
would
loath
himself
for
them
,
desires
to
lie
as
low
as
God
would
have
him
.
Where
the
Heart
is
not
humble
,
but
only
Conscience
is
awakened
and
terrified
,
a
Man
hath
no
such
desire
.
His
Sins
are
brought
to
his
remembrance
,
are
set
in
order
before
his
eyes
,
when
he
has
no
will
to
search
and
finde
them
out
.
5.
Humility
prepares
the
Heart
to
receive
and
submit
to
reproof
.
And
this
is
a
great
sign
of
Humility
,
if
we
could
more
patiently
bear
others
admonishing
and
reproving
us
,
than
hear
their
vain
applauses
,
or
undue
praises
of
us
.
The
Humble
would
account
those
enemies
to
them
,
who
shall
this
way
tempt
them
to
proud
and
high
conceits
of
themselves
:
but
will
acknowledg
such
their
best
friends
which
help
them
further
to
see
what
is
amiss
in
themselves
to
their
further
humbling
.
But
a
Scorner
loveth
not
one
that
reproves
him
,
Pro.
15.12
.
The
Proud
have
their
stomacks
rising
against
those
,
that
in
great
faithfulness
tell
them
of
their
faults
.
[
*
](A31037-e71310-b)
*
—
Ea
quae
ipsi
sponte
dicunt
aliis
,
ab
aliis
patienter
audire
non
possunt
.
Bern.
de
adr
.
Dom.
Ser.
4.
They
are
so
far
in
love
with
themselves
;
that
they
cannot
endure
to
hear
any
thing
amiss
of
themselves
.
They
care
for
none
but
such
as
have
the
knack
to
humour
and
flatter
them
.
(
6.
)
Humility
is
not
for
excusing
,
extenuating
Sin
,
but
for
a
free
,
ingenuous
,
and
hearty
confession
of
it
.
The
proud
Pharisee
had
not
a
word
of
confession
,
Luk.
18.11
.
he
was
all
for
setting
forth
his
own
vertues
.
Though
complementally
he
gave
God
thanks
;
yet
it
was
really
,
and
designedly
to
usher
in
his
own
praise
.
The
humble
Soul
is
quite
in
another
strain
,
not
for
justifying
himself
;
but
ready
still
to
accuse
and
condemn
himself
.
He
neither
hides
,
nor
pleads
for
his
Sins
:
but
is
willing
to
see
them
,
and
ready
to
acknowledge
,
and
aggravate
them
:
To
be
bold
in
sinning
,
but
ashamed
to
confess
Sin
,
(
7.
)
Humility
would
not
suffer
us
to
be
led
away
with
predominant
self-conceit
.
The
humble
have
low
thoughts
of
themselves
,
their
Gifts
,
Abilities
,
and
Performances
.
The
proud
are
contrary
,
over-valuing
themselves
,
thinking
highly
of
themselves
,
and
of
what
they
do
.
1.
Humility
will
not
suffer
one
to
be
conceited
of
his
Wisdom
,
and
Knowledg
.
Pro.
26.12
.
Seest
thou
a
Man
wise
in
his
own
conceit
?
there
is
more
hope
of
a
fool
than
of
him
.
He
is
a
proud
fool
,
and
worse
than
a
fool
,
that
is
in
any
measure
sensible
of
his
foolishness
,
and
willing
to
acknowledg
,
and
to
be
cured
of
it
.
There
is
more
hope
of
such
a
one
,
who
would
be
more
teachable
,
more
tractable
.
The
humble
Soul
is
more
ready
to
take
notice
of
its
darkness
,
its
ignorance
,
than
of
its
knowledge
:
is
very
sensible
of
its
short-sightedness
,
and
sees
the
need
it
hath
to
learn
.
When
proud
spirits
,
though
very
shallow
,
think
they
know
enough
already
.
Like
young
Scholars
,
that
when
they
have
got
a
little
smattering
of
Learning
,
fancy
themselves
taller
by
the
head
than
others
;
when
seven
years
more
spent
in
diligent
study
,
might
help
them
to
see
how
little
they
know
,
how
much
they
are
still
in
the
dark
.
Novices
,
that
know
least
,
are
commonly
most
puffed
up
with
a
conceit
of
their
Knowledg
.
And
hence
it
is
,
that
such
are
most
subject
to
fall
into
errours
.
They
think
themselves
wiser
than
their
Teachers
.
And
the
conceit
they
have
of
their
own
knowledge
,
will
not
bear
a
contradiction
from
any
,
nor
suffer
them
to
question
or
suspect
their
own
Opinions
,
to
take
things
into
sober
consideration
.
Yet
I
would
not
plead
for
Scepticism
,
or
perswade
you
to
doubt
of
every
thing
.
Nor
would
I
have
Christians
deny
the
knowledg
that
God
hath
given
them
.
As
Knowledge
is
a
gift
of
God
,
we
ought
to
reflect
on
what
he
hath
given
,
to
be
thankful
for
it
.
And
indeed
Knowledge
in
the
very
nature
of
the
thing
,
is
manifest
to
them
that
have
it
.
You
may
as
well
go
about
to
perswade
a
Man
out
of
his
senses
,
that
he
does
not
see
,
or
hear
,
what
he
sees
and
hears
;
as
that
he
does
not
know
,
what
indeed
he
knoweth
.
He
that
is
awake
,
knows
he
is
awake
;
and
you
cannot
make
him
think
that
he
does
but
dream
.
He
that
is
enlightened
with
the
sound
knowledg
of
God
,
and
Christ
,
is
assured
of
the
truth
of
those
things
,
which
were
but
notions
and
fancies
to
him
before
.
And
it
highly
concerneth
Christians
to
be
so
grounded
in
the
knowledg
of
the
Truth
,
that
they
may
hold
fast
the
profession
of
it
without
wavering
,
that
they
may
be
ready
to
give
a
reason
of
their
Faith
and
Hope
to
any
that
shall
ask
and
demand
it
of
them
;
and
that
it
may
not
be
in
the
power
of
the
most
learned
,
and
subtile
Jesuite
,
or
Sophister
,
to
wrest
it
from
them
;
and
that
they
may
be
able
to
keep
their
ground
,
to
stand
fast
,
though
there
should
be
never
so
great
and
general
Apostacy
,
and
falling
away
from
the
Truth
;
though
they
should
be
censured
as
singular
proud
,
and
self-conceited
,
that
took
themselves
to
be
wiser
than
all
the
World
besides
.
It
is
neither
pride
nor
obstinacy
,
but
stedfastness
,
and
constancy
,
to
hold
fast
known
Truth
,
though
we
were
left
alone
,
had
none
about
us
that
would
own
it
,
or
own
us
in
the
profession
of
it
.
As
was
said
of
Athanasius
,
Vnus
Athanasius
contra
totum
Mundum
,
the
whole
World
against
Athanasius
,
and
Athanasius
against
the
World
.
But
this
is
Pride
,
when
one
conceiteth
himself
to
be
knowing
,
while
he
is
very
ignorant
.
It
is
Pride
,
that
makes
one
seem
to
himself
more
knowing
than
he
is
.
So
also
when
one
hath
high
thoughts
of
,
admires
himself
for
what
he
knows
,
he
is
proud
,
knowning
nothing
as
he
ought
.
They
that
know
most
of
God
,
and
the
things
of
God
,
have
no
such
ground
to
be
conceited
of
themselves
,
for
what
they
know
;
as
they
have
indeed
to
be
humbled
,
to
blush
,
and
be
ashamed
,
that
they
know
no
more
.
2.
Humility
will
not
suffer
one
to
be
conceited
of
his
abilitiy
,
and
sufficiency
.
An
humble
Soul
dares
not
encounter
Temptation
in
its
own
strength
,
dares
not
undertake
and
set
upon
Duty
in
its
own
strength
.
As
Paul
(
though
an
eminent
Apostle
)
says
of
the
Work
he
was
called
unto
,
Who
is
sufficient
for
these
things
?
2
Cor.
2.16
.
And
chap.
3.5
.
not
that
we
are
sufficient
of
our selves
to
think
any
thing
as
of
our selves
:
but
our
sufficiency
is
of
God
.
The
humble
Soul
is
really
sensible
of
its
Infirmities
and
of
an
absolute
need
of
the
Spirits
assistance
to
help
its
infirmities
,
(
as
Rom.
8.26
.
)
Humility
,
and
self-confidence
do
not
agree
.
3.
Humility
will
not
suffer
one
to
be
highly
conceited
of
his
best
services
.
It
will
teach
a
Man
to
have
low
thoughts
of
all
he
does
.
This
takes
away
the
Grace
of
any
performance
,
when
a
Man
is
proud
of
what
he
has
done
.
Who
so
active
for
God
as
Paul
was
?
yet
he
was
not
puft
up
with
his
services
,
but
served
the
Lord
with
all
humility
of
mind
,
Act.
20.19
.
He
arrogated
nothing
to
himself
.
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
Gal.
2.20
.
I
laboured
more
abundantly
than
they
all
:
yet
not
I
,
but
the
Grace
of
God
which
was
with
me
,
1
Cor.
15.10
.
Not
I
,
but
Christ
in
me
:
not
I
,
but
the
Grace
of
God
with
me
.
And
did
not
his
face
shine
more
for
this
veil
on
it
?
And
1
Tim.
1.12
.
I
thank
Christ
Jesus
,
our
Lord
,
(
says
he
)
who
hath
enabled
me
.
So
1
Cor.
7.25
.
he
speaks
of
himself
,
as
one
that
had
obtained
mercy
of
the
Lord
to
be
faithful
,
had
obtained
mercy
to
do
his
Duty
.
The
more
he
was
enabled
to
do
for
God
,
to
serve
God
faithfully
,
the
more
he
saw
himself
obliged
to
God's
Mercy
.
Humble
Souls
will
acknowledg
their
own
righteousness
to
be
but
as
filthy
rags
,
(
Isa.
64.6
.
)
As
rags
,
that
are
not
sufficient
to
cover
them
;
as
filthy
rags
,
that
have
so
much
sin
in
them
,
as
would
render
them
more
polluted
still
,
if
the
Lord
should
behold
them
with
the
strict
eye
of
his
Justice
only
.
The
truely
humble
can
see
more
evil
in
their
best
Duties
,
than
natural
Men
are
wont
to
discern
in
their
plain
and
gross
transgressions
.
When
Nehemiah
had
been
most
active
for
God
,
yet
he
saw
need
of
pardoning
Grace
,
and
Mercy
:
Neh.
13.22
.
Remember
me
,
O
my
God
,
concerning
this
also
,
and
spare
me
according
to
the
greatness
of
thy
Mercy
.
Ita
fiduciam
ponit
,
(
8.
)
Humility
is
opposite
to
a
predominant
affectation
of
humane
applause
,
and
vain-glory
.
It
will
teach
us
to
say
(
as
in
Psal.
115.1
.
)
Not
unto
us
,
O
Lord
,
not
unto
us
;
but
unto
thy
name
give
Glory
.
The
Humble
Soul
would
not
set
up
for
it self
.
what
good
thou
dost
,
refer
it
unto
God
,
let
God
have
the
praise
.
He
sets
his
heart
as
the
heart
of
God
,
(
as
is
said
of
the
proud
Prince
of
Tyrus
,
Ezek.
28.6
.
)
he
makes
a
God
of
himself
who
makes
self
his
end
,
who
aims
at
his
own
praise
,
in
what
he
does
.
It
is
one
of
God's
incommunicable
Attributes
,
to
act
for
his
own
Glory
.
Though
it
be
not
incommunicable
in
that
sense
as
other
Attributes
are
,
as
Omnipotency
,
Omnipresence
,
Omniscience
,
&c.
which
are
no
way
compatible
to
a
Creature
.
It
is
not
a
thing
impossible
for
a
Creature
to
act
for
its
own
glory
;
yet
it
is
utterly
unlawful
,
plainly
crossing
,
and
contradicting
the
end
for
which
God
made
it
.
He
made
all
things
for
himself
,
and
made
Man
a
reasonable
Creature
,
capable
of
knowing
God
,
his
dependance
on
,
and
obligations
to
his
Maker
,
that
he
should
actually
design
,
and
aim
at
God's
Glory
.
Now
when
a
Man
acteth
for
his
own
Glory
,
he
sets
up
a
wrong
end
,
directly
contrary
to
the
end
for
which
he
was
made
,
and
in
his
Pride
lifts
up
himself
against
God
.
And
how
intollerable
is
that
?
They
that
seek
honour
from
Men
,
that
do
all
to
be
seen
of
Men
,
that
they
may
have
glory
from
Men
,
(
with
the
Pharisees
)
certainly
they
are
far
from
true
Humility
;
Pride
yet
reigneth
in
them
.
Take
notice
how
your
Pulse
beats
here
.
Proud
spirits
are
for
all
the
applause
,
and
honour
they
can
get
.
They
would
be
extolled
,
and
cryed
up
of
every
one
.
They
think
others
wrong
them
,
if
they
do
not
praise
,
and
flatter
them
.
Whereas
the
Humble
are
afraid
of
undue
praise
from
Men.
He
dares
not
allow
of
any
praises
given
him
,
that
would
in
the
least
eclipse
,
or
diminish
the
Praise
,
and
Glory
of
God
.
He
is
not
pleased
,
tickled
,
but
rather
disquieted
,
set
a
trembling
,
when
he
hears
himself
commended
,
he
fears
a
snare
in
it
.
He
would
not
that
Pride
should
have
any
such
advantage
,
and
opportunity
to
lift
up
its
head
.
A
good
Man
layes
this
down
as
a
singular
act
of
Humility
,
to
be
troubled
at
all
undue
Praises
,
as
much
as
others
are
at
unjust
Slanders
.
And
happy
is
that
soul
that
can
find
it
in
it self
.
This
would
shew
an
high
degree
of
Humility
.
But
this
is
no
sign
of
Humility
,
to
be
over-fond
,
or
greedy
of
Mans
praise
.
An
habitual
excessive
regard
to
Mans
approbation
,
or
habitual
excessive
desire
of
Mans
applause
,
is
a
plain
evidence
of
prevailing
Pride
.
(
9.
)
Humility
would
make
us
willing
,
and
very
well
content
to
lie
low
in
the
thoughts
,
and
esteem
of
others
.
It
would
teach
one
how
to
pass
through
honour
,
and
dishonour
,
through
good
report
,
and
evil
report
.
The
Humble
will
not
be
much
moved
with
Mens
revilings
,
as
they
are
not
puffed
up
with
the
breath
of
applause
.
Let
the
Winds
be
never
so
high
,
and
blow
which
way
they
will
,
they
have
little
force
on
one
,
that
lieth
flat
on
the
ground
.
And
one
that
lieth
low
in
his
own
thoughts
,
will
bear
it
very
well
if
he
perceives
that
others
have
low
thoughts
of
him
.
One
that
truly
abhors
him self
,
will
not
think
much
to
be
despised
and
contemned
of
others
.
But
when
a
Man
will
speak
contemptibly
of
himself
,
of
his
gifts
,
and
performances
,
and
yet
think
himself
wronged
,
if
others
do
not
praise
him
somuch
the
more
;
when
a
Man
would
take
it
ill
,
that
others
should
think
,
and
speak
as
meanly
of
him
,
as
he
will
speak
of
him self
;
how
ever
he
makes
a
fair
shew
of
Humility
,
puts
on
a
cloak
of
Humility
,
yet
he
has
a
false
,
and
proud
spirit
within
.
(
10.
)
Humility
will
make
a
Man
content
in
and
with
his
station
.
It
is
contrary
to
a
course
of
ambitious
aspiring
thoughts
,
projects
,
and
attempts
.
Psal.
131.1
.
Lord
,
my
heart
is
not
haughty
,
nor
mine
eyes
lofty
:
neither
do
I
exercise
my self
in
great
matters
,
or
in
things
too
high
for
me
.
Pride
is
the
grand
Vsurper
.
This
puts
Men
upon
invading
those
Offices
,
and
Employments
,
which
belong
not
to
them
,
which
they
are
no
way
fit
for
.
Proud
Spirits
being
so
conceited
of
their
own
abilities
and
deserts
,
think
that
they
are
the
Men
who
should
be
chosen
into
Offices
,
and
that
none
are
so
fit
to
be
trusted
,
or
employed
,
as
they
.
As
Absolom
,
2
Sam.
15.4
.
O
that
I
were
made
Judg
in
the
Land
,
that
every
Man
which
hath
any
Suit
,
or
Cause
,
might
come
unto
me
,
and
I
would
do
him
Justice
.
He
thought
he
could
have
ruled
better
than
his
Father
.
The
Humble
rather
complain
of
unfitness
for
the
Work
,
to
which
they
are
called
.
As
Moses
said
Who
am
I
that
I
should
go
to
Pharaoh
?
Exod.
3.11
.
O
my
Lord
,
I
am
not
Eloquent
,
chap.
4.10
.
And
Jeremiah
,
Ah
,
Lord
God
,
behold
,
I
cannot
speak
;
for
I
am
a
Child
.
They
that
are
lowly
minded
are
willing
to
be
placed
in
a
lower
sphere
.
I'
ts
true
,
if
the
Lord
be
pleased
to
exalt
them
,
they
may
not
withstand
him
,
and
his
call
:
But
they
are
not
for
exalting
themselves
.
Humility
is
so
contrary
to
Ambition
,
that
it
teacheth
submission
,
submission
to
the
meanest
,
and
lowest
works
one
is
called
to
.
It
teacheth
to
condescend
to
Men
of
low
estate
,
(
Rom.
12.16
.
)
It
is
for
stooping
to
the
meanest
Offices
of
love
,
(
as
Christ
taught
his
Disciples
,
Joh.
13.
)
As
Abigail
said
,
I
am
not
worthy
to
wash
the
feet
of
the
Servants
of
my
Lord
.
Servants
that
are
proud
,
cannot
bring
their
minds
to
the
lowest
work
;
but
would
have
others
under
them
,
to
be
their
drudges
.
Humble
minds
are
willing
to
take
their
work
before
them
,
would
buckle
to
the
meanest
services
,
that
their
Lord
and
Master
sets
them
on
.
(
11.
)
Humility
will
teach
Moderation
,
and
keep
the
heart
in
an
even
frame
in
various
conditions
.
The
Humble
are
not
so
lifted
up
(
as
others
)
in
prosperity
.
They
can
be
advanced
in
the
World
,
and
yet
not
lifted
up
in
themselves
,
but
lowly
in
spirit
.
They
are
not
so
apt
to
sink
in
Adversity
,
or
when
abased
in
the
World
.
As
Ships
that
carry
a
low
Sail
,
are
in
less
danger
of
being
over-set
with
violent
gusts
of
Wind.
Here
is
a
Mystery
,
a
Riddle
,
a
Paradox
,
to
lie
low
in
our
own
thoughts
is
a
good
way
to
prevent
dejection
,
being
cast
down
too
much
in
our
Spirits
.
So
(
12.
)
Humlity
will
teach
Patience
in
Affliction
.
The
truly
humble
from
the
sense
they
have
of
their
sinfulness
,
and
unworthiness
are
oft
wondering
,
that
they
should
enjoy
any
Mercy
,
and
that
they
are
no
more
afflicted
.
They
wonder
,
that
they
are
not
afflicted
only
,
and
oppressed
alway
.
They
cannot
but
confess
,
(
with
Ezra
)
that
God
punisheth
less
than
their
iniquities
deserve
,
(
Ezr.
9.13
.
)
The
proud
are
full
of
fret
,
and
sullen
under
crosses
,
as
if
they
were
hardly
dealt
with
.
As
we
read
of
Cain
,
Gen.
4.5
.
his
Countenance
fell
.
When
God
layes
his
afflicting
hand
on
them
,
their
Countenances
fall
.
And
't
is
from
the
height
of
their
spirits
,
that
they
cannot
bear
across
.
There
is
a
casting
down
(
as
Dr.
Humility
,
but
Pride
:
when
we
must
have
our
Wills
,
or
God
shall
not
have
a
good
look
from
us
.
Many
whose
hearts
are
ready
to
break
under
their
outward
Crosses
,
when
if
they
were
humble
,
they
would
gently
stoop
to
them
.
But
it
is
very
grievous
to
a
haughty
mind
to
bow
,
and
buckle
to
a
low
condition
.
Eccl.
7.8
.
The
patient
in
spirit
,
and
the
proud
in
spirit
are
there
opposed
.
Impatience
is
mainly
from
pride
.
And
till
our
hearts
are
humbled
,
we
shall
never
kindly
accept
of
the
punishment
of
our
iniquity
.
(
Lev.
26.41
.
)
But
the
humble
Soul
takes
all
patiently
,
If
he
be
sick
,
impoverished
,
&c.
he
will
not
expostulate
with
God
,
and
say
,
why
am
I
thus
?
but
rather
admire
that
it
is
no
worse
.
(
13.
)
Humility
will
teach
thankfulness
.
As
the
Humble
will
justifie
God
in
all
his
severity
;
so
they
cannot
but
magnifie
him
for
his
Mercy
.
The
more
humble
any
one
is
,
the
more
thankful
.
He
will
be
thankful
even
for
the
least
of
Mercies
.
As
Jacob
acknowledged
,
I
am
less
than
the
least
of
all
thy
mercies
,
which
thou
hast
shewed
unto
thy
Servant
,
Gen.
32.10
And
how
much
more
will
such
a
one
admire
the
free
Grace
of
God
in
any
his
special
favours
?
But
proud
spirits
are
not
affected
with
the
Mercy
of
God
,
in
what
he
does
for
them
,
they
look
upon
all
that
comes
,
as
due
.
Yea
,
when
they
have
much
,
they
can
be
discontented
,
that
they
have
no
more
.
They
are
full
of
murmurings
,
and
complaints
,
as
if
they
were
wronged
,
because
they
have
not
all
they
would
have
.
Pride
shews
it self
both
in
unthankfulness
,
and
discontent
.
The
Proud
are
ever
hard
to
please
.
What
God
does
for
them
,
does
not
please
them
.
Like
many
proud
sawcy
beggars
,
who
are
not
pleased
with
an
ordinary
Alms
,
count
not
an
ordinary
Alms
worth
thanks
.
(
14.
)
Humility
teaches
souls
to
pray
aright
,
and
makes
Souls
prayerful
.
As
it
is
,
Prov.
18.23
.
The
poor
useth
intreaties
,
or
supplications
.
So
the
humble
,
and
poor
in
spirit
.
A
poor
Man
,
and
a
Beggar
are
terms
with
us
oft
used
promiscuously
.
Poverty
will
put
Men
upon
begging
.
The
humble
,
and
poor
in
spirit
will
be
much
in
Prayer
,
and
serious
,
and
earnest
in
Prayer
.
O
,
such
could
not
live
without
Prayer
!
And
there
is
no
coming
to
God
in
Prayer
,
but
upon
our
knees
,
no
coming
but
in
Humility
,
in
a
sense
of
our
wants
,
and
of
our
unworthiness
.
The
Humble
,
and
they
that
seek
God
,
are
put
together
in
the
Promise
,
Psal.
69.32
.
The
Humble
will
seek
God
.
Such
will
pray
and
cry
to
God
,
and
God
cannot
forget
the
cry
of
the
Humble
,
Psal.
9.12
.
He
will
hear
the
desire
of
the
Humble
,
Psal.
10.17
.
(
15.
)
Humility
will
teach
souls
to
wait
,
as
well
as
pray
.
It
makes
the
soul
willing
to
wait
for
an
answer
in
God's
way
,
and
time
.
You
account
those
proud
,
sawcy
beggars
,
that
are
not
pleased
with
what
you
give
them
,
(
as
was
said
before
)
or
that
will
not
stay
,
and
wait
a
little
,
till
you
are
ready
to
serve
them
.
But
the
Humble
will
say
,
as
the
Psalmist
,
123.2
.
Behold
,
as
the
eyes
of
Servants
look
unto
the
hand
of
their
Masters
,
and
as
the
eyes
of
a
Maiden
unto
the
hand
of
her
Mistress
:
so
our
eyes
wait
upon
the
Lord
our
God
,
until
that
he
have
mercy
upon
us
.
The
truly
humble
know
,
that
God
is
worthy
indeed
to
be
waited
on
,
and
that
his
Mercy
is
worth
waiting
for
,
and
that
they
(
for
their
parts
)
deserve
to
be
kept
waiting
,
and
that
it
is
of
God's
free
and
abundant
Grace
,
if
(
after
long
waiting
)
Mercy
do
come
in
at
last
.
(
16.
)
Humility
causeth
reverence
in
God's
Worship
,
in
the
soul's
approaches
unto
God
.
The
Humble
in
some
good
measure
apprehend
an
infinite
distance
betwixt
God
and
them
,
they
are
sensible
of
their
unworthiness
,
and
unfitness
to
have
any
converse
with
so
great
,
and
glorious
and
holy
a
Majesty
.
As
Abraham
,
Gen.
18.27
.
Behold
,
now
I
have
taken
upon
me
to
speak
unto
the
Lord
,
which
am
but
dust
and
ashes
.
As
Ezra
,
ch.
9.6
.
O
my
God
,
I
am
ashamed
,
and
blush
to
lift
up
my
face
to
thee
,
my
God
.
As
the
Publican
,
through
the
sense
of
his
own
vileness
,
was
ashamed
to
draw
nigh
to
God
,
and
to
lift
up
his
eyes
to
Heaven
,
Luk.
18.13
.
so
likewise
the
poor
,
humble
,
contrite
spirit
attends
on
the
Word
with
reverence
,
trembles
at
the
Word
,
Isa.
66.2
.
(
17.
)
Humility
teacheth
Charitableness
towards
others
.
The
Humble
use
to
have
more
Charity
for
others
,
than
for
themselves
.
They
have
more
to
say
,
to
extenuate
others
faults
,
than
they
would
have
to
say
for
themselves
.
They
are
for
excusing
others
,
so
far
as
they
may
,
while
they
are
strict
,
and
severe
in
judging
themselves
.
The
Humble
will
not
despise
such
as
are
below
them
,
nor
envy
such
as
are
above
them
.
They
are
charitable
.
The
proud
are
scornful
.
From
an
over-high
esteem
of
themselves
,
they
come
to
scorn
,
and
contemn
others
,
or
are
envious
,
grudging
at
such
as
are
above
them
in
Place
,
Estate
,
or
Gifts
.
(
18.
)
same
Milk
.
Diverse
of
those
considerations
that
tend
to
make
us
humble
,
also
tend
to
meeken
us
.
Humbleness
of
mind
,
and
meekness
are
put
together
,
Col.
3.12
.
And
they
go
together
.
As
we
read
of
Christ
,
our
chief
Pattern
,
and
Examplar
,
Mat.
11.29
.
I
am
meek
,
and
lowly
in
heart
.
Proud
persons
use
to
be
very
tutchy
.
One
scarce
knows
how
to
speak
,
how
to
carry
towards
such
.
Proud
Haman
is
in
great
wrath
,
if
Mordecai
fail
in
a
matter
of
Complement
.
A
proud
spirit
is
a
turbulent
spirit
.
Only
by
pride
cometh
contention
,
Pro.
13.10
.
Such
are
given
to
strife
,
Pro.
28.25
.
We
read
of
the
wrath
of
pride
,
Pro.
21.24
.
But
the
humble
will
be
of
a
patient
,
quiet
,
calm
,
and
peaceable
spirit
.
Not
easily
provoked
,
and
soon
pacified
.
When
the
proud
are
easily
provoked
,
a
small
matter
will
move
,
and
irritate
them
:
but
they
are
hardly
reconciled
,
not
pacified
without
great
submission
,
without
very
much
ado
.
Only
here
must
be
some
allowance
for
humane
frailty
,
where
the
natural
temper
,
and
constitution
is
cholerick
,
&c.
where
there
is
the
Grace
of
Humility
,
and
so
Meekness
in
truth
.
It
will
not
appear
so
fair
in
one
,
that
is
naturally
of
a
rugged
,
and
boisterous
temper
.
It
requires
more
Grace
to
master
,
and
tame
a
fierce
disposition
.
Yet
Grace
,
where
it
is
,
will
be
striving
against
the
stream
of
natural
headstrong
Passions
;
though
it
be
oft
born
down
by
them
.
(
19.
)
Humility
will
teach
us
,
as
to
be
sensible
of
,
and
sorry
for
our
own
spiritual
weaknesses
,
and
sinful
imperfections
;
so
likewise
to
be
pleased
with
,
to
rejoyce
in
the
greater
abilities
,
more
shining
and
flourishing
Graces
,
and
comfortable
enlargements
of
others
.
The
humble
Soul
is
glad
,
while
he
is
weak
,
yet
that
others
are
strong
;
while
he
can
do
but
little
,
yet
that
others
are
full
of
activity
for
God
;
while
he
(
alas
!
)
drives
on
but
heavily
,
yet
that
there
are
others
,
whose
hearts
are
lifted
up
in
God's
wayes
,
who
are
following
hard
after
God
.
The
Proud
are
not
well
pleased
,
to
see
others
go
before
them
.
They
are
ill
affected
towards
those
,
that
by
out
shining
,
seem
to
obscure
,
and
eclipse
them
.
The
Humble
will
not
repine
,
but
rejoyce
at
others
comforts
,
and
enlargements
.
Psal.
34.2
.
My
soul
shall
make
her
boast
in
the
Lord
:
the
humble
shall
hear
thereof
,
and
be
glad
.
Psal.
69.30
,
32.
I
will
praise
the
name
of
God
with
a
Song
,
and
will
magnifie
him
with
thanksgiving
.
The
humble
shall
see
this
,
and
be
glad
.
(
20.
)
Humility
causeth
tractableness
,
makes
one
of
a
yielding
temper
.
The
humble
spirit
is
an
obedient
spirit
.
Such
a
one
trembles
at
the
Word
,
(
as
before
)
is
awed
with
the
authority
of
God's
Commands
.
The
humble
is
not
for
disputing
but
obeying
.
But
a
proud
spirit
is
a
froward
,
stubborn
spirit
.
The
proud
are
set
upon
their
own
wills
,
how
cross
soever
to
the
will
of
God
.
Neh.
9.16
.
But
they
and
our
Fathers
dealt
proudly
,
and
hardened
their
necks
,
and
hearkened
not
to
thy
Commandments
.
And
again
,
v.
29.
Yet
they
dealt
proudly
,
and
hearkened
not
to
thy
Commandments
.
Jer.
13.15
.
Hear
ye
,
and
give
ear
,
be
not
proud
.
Intimating
,
that
while
Men
are
proud
,
they
will
not
regard
God
speaking
to
them
,
will
not
heed
God
commanding
.
So
v.
17.
If
ye
will
not
hear
,
my
soul
shall
weep
in
secret
places
for
your
pride
.
It
is
from
pride
of
spirit
,
that
Men
will
not
hear
,
will
not
obey
.
The
proud
Men
did
not
stick
to
give
the
Prophet
the
lie
,
they
told
him
to
his
face
,
Thou
speakest
falsly
,
when
he
came
with
God's
Message
,
Jer.
43.1
,
2.
(
21.
)
Humility
will
prepare
,
and
make
one
very
willing
to
bear
reproach
and
contempt
for
Christ
.
It
is
a
light
thing
to
an
humble
spirit
to
be
vilified
for
Christ
.
They
that
are
vile
in
their
own
eyes
,
will
not
think
much
to
be
vile
in
Mens
eyes
,
especially
when
it
is
for
the
Lord
,
and
their
tender
respect
to
his
Will
and
Honour
.
If
for
their
high
esteem
of
him
,
and
his
Service
,
they
be
counted
as
the
filth
of
the
World
,
and
off-scouring
of
all
things
,
they
can
be
very
well
content
.
Spernere
mundum
,
spernere
nullum
,
spernere
sese
,
Spernere
se
sperni
—
Those
four
things
that
make
an
happy
Man
,
agree
to
,
and
meet
in
the
Humble
.
He
contemns
the
World
,
he
contemns
none
,
he
contemns
himself
,
he
contemns
being
contemned
,
especially
when
he
is
contemned
of
others
for
his
honouring
the
Lord
.
The
Humble
is
little
concerned
about
vindicating
his
own
name
,
while
he
is
much
concerned
for
the
Honour
of
God
.
When
he
seeks
to
wipe
off
any
foul
and
false
charge
laid
on
himself
,
to
clear
his
own
innocency
;
yet
it
is
not
so
much
with
respect
to
himself
,
and
his
own
credit
,
as
with
respect
to
the
reputation
of
Religion
,
with
respect
to
the
Honour
of
God
,
and
Jesus
Christ
,
and
to
the
interest
of
the
Gospel
,
that
these
may
not
suffer
in
and
with
him
.
To
be
laid
under
slanders
,
such
as
tend
to
the
discredit
of
Religion
,
and
of
his
holy
Profession
,
this
he
could
not
but
account
an
heavy
.
Cross
,
and
Affliction
:
but
otherwise
to
be
reproached
for
Christ's
sake
,
and
the
Gospel
,
he
would
account
an
honour
to
him
.
As
they
rejoyced
,
Act.
5.41
.
that
they
were
so
far
honoured
,
as
to
suffer
shame
for
his
Name
.
But
proud
spirits
are
for
setting
off
themselves
,
and
making
a
shew
in
the
World
.
And
no
longer
for
Religion
,
or
for
no
more
of
it
than
may
commend
them
to
Men
,
than
will
stand
with
their
height
,
repute
and
esteem
in
the
World
.
They
that
seek
honour
from
Men
,
will
hardly
be
brought
to
own
disgraced
Truths
,
and
reproached
Duties
.
(
22.
)
Humility
will
cause
an
abhorrence
of
Pride
,
especially
in
our selves
.
The
truly
humble
cannot
like
Pride
in
any
,
but
detest
it
most
in
themselves
.
I
do
not
say
,
that
the
humble
are
free
from
all
risings
of
Pride
;
but
such
do
more
easily
,
and
clearly
discover
them
,
and
so
make
any
risings
of
Pride
occasions
of
their
further
humbling
.
As
we
read
of
Hezekiah
,
2
Chron.
32.26
.
He
humbled
himself
for
the
pride
(
the
lifting
up
)
of
his
heart
.
When
his
heart
was
mounting
up
in
Pride
,
he
soon
observed
the
motion
of
it
,
and
quickly
pluckt
it
down
again
.
Indeed
there
is
no
Grace
so
perfect
in
the
Saints
here
;
but
some
remainders
of
the
contrary
corruption
may
be
still
found
in
them
.
The
most
humble
are
not
free
from
all
stirrings
of
pride
.
As
one
has
the
comparison
,
Pride
is
like
Misletoe
,
that
will
grow
on
any
Tree
.
But
as
I
may
say
,
Humility
is
so
far
even
with
it
,
that
as
Pride
will
take
occanon
from
a
Christians
Graces
,
and
Services
,
to
lift
up
,
and
shew
it self
;
so
Humility
comes
on
it
with
a
back-blow
,
and
takes
occasion
to
exercise
it self
,
upon
the
very
motions
of
Pride
.
As
Pride
oft-times
buddeth
upon
the
flourishing
acts
and
exercise
of
Grace
:
so
Humility
is
oft
springing
,
when
in
other
respects
it
is
Winter
with
the
Soul
.
As
in
Winter
Trees
grow
at
the
root
.
And
as
by
the
help
of
Grace
,
we
come
to
a
plainer
discovery
of
,
and
greater
displisance
against
Corruption
:
so
in
this
particular
,
by
Humility
we
are
made
more
aware
of
Pride
,
and
heartliy
engaged
against
it
.
You
may
take
this
for
a
Rule
,
where
Pride
is
least
felt
,
where
it
is
not
discerned
,
there
it
most
prevails
.
Sicut
macula
quanto
magis
crescit
in
Oculo
,
tanto
minus
videt
Homo
;
sic
superbia
quanto
major
fuerit
,
tanto
minus
percipitur
.
As
a
Pearl
in
the
Eye
,
the
more
it
spreads
,
the
less
a
Man
sees
;
so
the
more
Pride
prevails
,
the
less
it
is
seen
.
But
true
Humility
will
help
one
ordinarily
to
take
notice
of
proud
Thoughts
,
as
they
arise
,
and
cause
him
thereupon
to
lie
lower
in
Self-abasement
.
Of
Self-denial
.
MARK
8.34
.
And
when
he
had
called
the
People
unto
him
,
with
his
Disciples
also
,
he
said
unto
them
,
Whosoever
will
come
after
me
,
let
him
deny
himself
.
HEre
Christ
,
the
most
perfect
Pattern
of
Self-denial
,
preacheth
Self-denial
.
And
he
doth
not
only
commend
it
to
all
his
Followers
,
but
urgeth
it
as
of
indispensible
necessity
;
of
such
necessity
,
that
none
can
be
a
Disciple
of
Christ
upon
other
terms
.
Here
he
calls
the
People
,
with
the
Disciples
,
to
attend
to
this
.
As
if
he
had
said
,
These
things
I
must
needs
tell
you
,
Whosoever
will
come
after
me
,
let
him
deny
himself
.
—
He
was
full
of
this
Matter
,
and
his
Spirit
within
him
constrained
him
.
He
was
pressed
in
Spirit
,
till
he
had
delivered
his
Mind
here
,
the
Matter
was
of
such
weight
and
moment
.
As
it
was
with
the
Prophet
Jeremiah
,
Chap.
20.9
.
The
Word
in
his
heart
,
was
as
a
burning
fire
in
his
bones
:
He
could
not
keep
it
in
.
He
called
the
People
unto
him
,
with
his
Disciples
also
.
Here
was
a
Lesson
for
all
sorts
to
learn
,
and
practise
.
A
Lesson
for
Ministers
,
and
People
both
;
for
all
ranks
and
conditions
of
Men.
Whosoever
would
be
a
Christian
indeed
,
must
deny
himself
.
Here
none
are
exempted
.
And
this
is
one
of
the
first
Lessons
a
Christian
must
learn
.
With
the
Old
Philosophers
,
that
follow
Aristotle
,
Privation
is
one
principle
of
Generation
.
Self-abnegation
is
undoubtedly
a
necessary
Principle
of
Christianity
;
yea
,
Self-denial
is
a
main
constitutive
part
of
it
.
This
is
one
of
the
special
Rules
,
and
Orders
of
the
Christian
Society
.
As
Colledges
have
their
Statutes
,
and
other
Companies
and
Societies
their
particular
Orders
:
This
is
an
Order
for
all
that
are
of
Christ's
School
.
And
without
renouncing
Self
,
we
cannot
rightly
depend
on
Christ
;
without
forsaking
Self
,
we
cannot
follow
Christ
;
without
crossing
Self
,
we
cannot
comply
with
the
Will
of
Christ
;
without
denying
self
,
we
cannot
be
ready
to
confess
Christ
;
we
cannot
be
willing
and
prepared
to
die
,
to
suffer
for
Christ
.
How
easily
are
Men
brought
to
deny
the
Faith
,
and
Truth
,
to
deny
God
,
and
Jesus
Christ
,
that
have
not
learnt
to
deny
themselves
?
Will
Lovers
of
themselves
,
will
Self-seekers
,
stick
to
Christ
,
and
his
Truth
,
when
put
upon
trial
,
whether
indeed
they
are
content
to
sell
all
for
the
Pearl
of
price
?
Whether
they
can
forsake
all
for
Christ
?
When
the
Cross
shall
follow
those
,
that
follow
Christ
,
will
not
such
flinch
from
him
then
?
Yea
,
before
any
such
Trials
come
,
all
that
have
not
learnt
to
deny
themselves
,
have
denied
God
,
and
Christ
already
in
their
Hearts
,
and
are
daily
denying
him
in
their
Works
,
and
Lives
.
Though
Men
have
a
form
of
Godliness
,
yet
while
they
deny
the
power
thereof
,
so
far
they
deny
God
.
And
to
deny
the
power
of
Godliness
,
is
a
sad
preparation
and
introduction
to
the
grossest
,
and
most
shameful
denial
of
God
and
Christ
,
when
a
Temptation
thereunto
shall
come
.
No
wonder
therefore
that
Christ
says
here
,
Whosoever
will
come
after
me
,
let
him
deny
himself
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
him
utterly
deny
himself
.
The
simple
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
as
much
as
to
deny
;
that
with
this
Preposition
added
,
it
seems
to
signifie
more
,
to
deny
with
an
Emphasis
,
to
deny
with
contempt
,
and
abhorrence
of
ones
self
.
Quest.
But
what
is
it
to
deny
our selves
?
Answ.
[
1.
]
In
the
Negative
.
(
1.
)
We
must
not
deny
our selves
to
be
what
indeed
we
are
,
as
we
must
not
feign
our selves
to
be
what
we
are
not
.
As
the
Prophet
Ahijah
said
to
the
disguised
Wife
of
Jeroboam
,
Why
feignest
thou
thy self
to
be
another
?
It
is
one
thing
to
disguise
,
and
another
to
deny
our selves
.
The
Hypocrite
,
that
seems
to
be
what
he
is
not
,
and
would
not
appear
to
be
what
he
is
,
is
yet
far
from
that
Self-denial
,
Christ
calls
us
to
;
he
deceives
himself
and
others
,
while
he
does
not
deny
himself
.
So
likewise
,
many
a
sensless
Sinner
,
when
admonished
of
his
Faults
,
will
not
acknowledg
that
he
is
the
Man
whom
such
a
repoof
concerns
.
He
will
justifie
himself
,
though
his
Lips
prove
him
perverse
;
and
though
it
may
further
provoke
the
Lord
to
plead
with
him
(
as
Jer.
2.35
.
)
To
deny
the
Truth
here
,
is
quite
opposite
to
Self-denial
.
Again
,
Some
there
are
in
another
Extream
.
For
whom
God
hath
done
much
,
yet
being
clouded
with
Melancholy
,
&c.
they
cannot
see
so
clear
as
otherwise
they
might
;
and
thereupon
soon
question
,
yea
,
deny
any
good
wrought
in
them
.
The
condition
of
these
is
far
better
,
than
the
others
spoken
of
before
:
Yet
they
are
to
be
pittied
,
and
such
an
Humour
not
to
be
fed
,
or
encouraged
.
It
is
one
thing
to
deny
our selves
,
and
another
to
deny
God's
goodness
to
us
.
It
is
no
way
contrary
to
Self-denial
,
for
a
Christian
to
say
(
with
the
Apostle
,
1
Cor.
15.10
.
)
By
the
Grace
of
God
,
I
am
what
I
am
.
Some
go
further
yet
,
and
charge
themselves
more
deeply
,
than
there
is
just
cause
.
As
some
poor
troubled
Spirits
will
not
down
with
it
,
but
that
they
have
sinned
the
unpardonable
Sin
,
&c.
But
though
we
are
not
to
deny
our selves
,
we
are
not
falsly
to
accuse
our selves
.
(
2.
)
We
are
not
to
deny
our selves
in
that
sense
,
wherein
it
is
said
,
that
God
cannot
deny
himself
,
2
Tim.
2.13
.
He
abideth
faithful
;
he
cannot
deny
himself
.
He
is
ever
as
good
as
his
Promise
,
constant
to
his
Word
.
We
may
not
in
this
sense
deny
our selves
,
may
not
go
back
from
lawful
promises
made
either
to
God
,
or
Men.
We
should
not
use
lightness
;
yea
,
and
nay
.
(
3.
)
We
are
not
to
renounce
the
use
of
our
Reason
.
That
is
no
piece
of
Self-denial
intended
,
or
required
here
.
That
would
be
to
make
the
Christian
Religion
unreasonable
:
And
how
great
a
reproach
would
that
cast
upon
Religion
?
What
is
Man
,
but
Animal
rationale
,
or
Ens
ratione
praeditum
,
a
Creature
endued
with
Reason
?
That
it
is
as
natural
to
him
,
as
congruous
to
that
form
,
and
kind
of
being
,
which
his
Creator
has
given
him
,
that
he
should
use
his
Reason
,
as
that
the
Sun
,
Moon
,
and
Stars
should
shine
,
and
give
forth
their
light
.
And
it
is
certainly
the
highest
,
and
noblest
use
our
Reason
serves
for
,
to
help
us
in
the
discovery
of
Truth
,
and
to
direct
us
in
the
choice
of
Good
.
Therefore
no
doubt
,
we
may
be
the
Servants
of
Christ
upon
more
Honourable
terms
,
than
Nahash
would
have
put
upon
the
Men
of
Jabesh-Gilead
.
Christ
never
required
his
Followers
(
in
this
sense
)
to
put
out
their
right
Eyes
:
(
though
we
must
part
with
our
dearest
Lusts
,
which
have
been
as
our
right
Eyes
,
yet
when
these
are
pluckt
out
,
we
should
see
never
the
worse
)
.
But
it
is
the
way
of
Antichrist
,
to
perswade
Man
to
an
implicit
Faith
,
and
to
blind
Obedience
.
It
is
the
drift
and
design
of
the
Synagogue
of
Satan
,
to
get
Men
hood-winkt
,
that
they
may
be
content
to
see
with
the
Eyes
of
their
Rulers
and
Leaders
,
and
follow
them
which
way
they
please
.
But
we
should
be
ready
always
to
give
an
answer
to
every
Man
that
asketh
us
a
Reason
of
our
Faith
,
1
Pet.
3.15
.
And
can
we
give
a
Reason
of
our
Faith
,
without
using
our
Reason
?
And
how
oft
doth
the
Lord
reason
with
Men
about
Matters
of
Religion
?
See
Isa.
46.
from
ver.
5.
to
ver.
9.
Then
,
would
he
not
have
Men
use
their
Reason
here
?
Yea
,
how
does
he
upbraid
Men
,
that
they
used
their
Reason
no
better
,
that
they
did
not
shew
themselves
Men
?
See
Isa.
44.19
.
&
Chap.
27.11
.
It
is
a
People
of
no
understanding
.
And
it
is
plain
,
the
Scriptures
,
that
are
a
Rule
for
our
Faith
and
Practice
,
could
not
be
rightly
applied
and
made
use
of
,
without
putting
forth
our
Reason
.
Mat.
22.29
,
31
,
32.
Where
Christ
telleth
the
Sadducees
,
that
denied
the
Resurrection
,
[
Ye
do
err
,
not
knowing
the
Scriptures
.
]
No
Man
could
discover
the
Resurrection
of
the
Dead
,
in
that
Scripture
brought
for
it
,
without
the
use
and
exercise
of
Reason
.
And
farther
,
We
must
have
Reason
to
convince
those
,
who
as
yet
believe
not
the
Divine
Original
,
and
Authority
of
the
Scriptures
.
How
else
should
Heathens
,
Infidels
be
convinced
,
and
converted
?
Would
we
have
them
change
their
Way
,
and
Opinions
,
without
seeing
any
Reason
for
it
?
And
while
Hereticks
,
and
Men
of
unsound
Minds
abuse
their
Reason
,
setting
it
against
the
Truth
,
should
not
we
use
,
and
improve
our
Reason
in
defence
of
the
Truth
?
Can
we
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
confute
Gain-sayers
,
without
using
our
Reason
?
And
the
Apostle
would
have
Christians
,
not
as
Children
,
but
Men
in
understanding
,
1
Cor.
14.20
.
And
that
is
a
weighty
passage
,
which
some
have
laid
down
,
who
have
written
to
good
purpose
,
[
Of
the
concurrent
judgment
of
Protestants
,
concerning
the
Interest
of
Reason
in
matters
of
Religion
.
]
The
more
the
understanding
of
a
Christian
discerneth
the
Evidences
,
his
Will
hath
for
the
love
of
it
,
and
fixed
resolution
never
to
forsake
it
;
and
for
seriousness
and
constancy
in
an
holy
Self-denying
Life
;
and
for
patience
in
Sufferings
,
and
joyful
hopes
of
Heavenly
Glory
.
For
Grace
worketh
on
Man
,
as
Man
:
That
is
,
as
a
rational
free
Agent
,
whose
Will
must
be
guided
by
the
light
of
his
understanding
.
So
they
.
And
yet
we
must
say
,
that
there
are
many
Points
in
Religion
,
which
Mans
Reason
,
without
Divine
Supernatural
Revelation
,
could
never
discover
;
as
(
ver.
9.
)
the
Mystery
of
the
Trinity
,
the
Incarnation
of
Christ
,
&c.
Though
part
of
the
Christian
Religion
be
evident
by
the
Light
of
Nature
,
yet
what
is
not
of
Natural
Revelation
,
the
soundest
and
strongest
Reason
and
Understanding
of
Man
could
never
reach
unto
,
without
the
help
of
Supernatural
Revelation
.
As
there
is
no
seeing
without
Light
,
so
there
is
no
Knowledge
without
some
intelligible
Evidence
.
Again
,
This
we
must
not
hold
,
That
what
is
Supernaturally
revealed
,
though
in
it self
never
so
much
above
the
reach
of
Natural
Reason
,
is
not
to
be
doubted
of
,
but
must
be
concluded
infallibly
certain
.
Though
we
may
not
take
any
thing
to
be
the
Word
of
God
without
Reason
,
of
Self-denial
.
pag.
280.
yet
when
we
have
Reason
to
take
it
to
be
his
Word
,
we
must
believe
,
and
submit
to
all
that
is
in
it
,
without
any
more
reason
for
our
Belief
.
Since
it
is
evident
by
many
Infallible
proofs
,
that
the
Scriptures
are
the
Word
of
God
,
the
God
of
Truth
that
cannot
Lye
,
we
have
good
reason
indeed
to
yield
our
ready
and
full
assent
to
whatsoever
is
taught
,
and
held
forth
in
the
Sacred
Scriptures
.
And
it
is
unreasonable
not
to
believe
the
Word
of
God
,
that
God
who
is
Omniscient
,
and
All-wise
,
that
he
cannot
be
deceived
;
and
who
is
infinitely
Holy
,
and
Good
,
that
he
cannot
deceive
.
Thus
those
high
Points
of
Faith
which
could
never
be
cleared
by
natural
proof
,
or
evidence
;
yet
we
are
to
receive
as
unquestionable
Verities
,
upon
account
of
God's
Veracity
,
they
being
revealed
by
him
in
his
holy
Word
.
In
such
cases
,
to
acknowledg
the
short-sightedness
of
our
imperfect
understandings
,
is
but
reasonable
:
But
to
deny
,
or
question
the
truth
of
Divine
Revelation
,
is
most
unreasonable
,
and
impious
.
Yet
it
must
be
noted
,
That
this
no
way
befriendeth
those
,
who
would
impose
new
Articles
of
Faith
upon
Christians
,
or
put
a
false
sense
on
any
part
of
Scripture
,
that
it
may
be
thought
to
favour
their
Errors
,
and
Absurdities
.
Such
are
like
the
false
Prophets
of
old
,
(
Ezek.
13.7
.
)
that
would
tell
the
People
,
The
Lord
saith
it
,
albeit
he
had
not
spoken
.
Thus
the
Papists
would
father
the
first-born
of
Monsters
,
and
grossest
of
Absurdities
,
their
Transubstantiation
,
upon
God
,
and
Jesus
Christ
.
A
Doctrine
full
of
Contradictions
,
contrary
to
common
Sense
and
Reason
,
and
to
many
plain
points
of
Faith
.
But
from
what
Scripture
do
they
learn
,
or
can
they
prove
it
,
that
a
Priest
hath
power
,
by
mumbling
over
a
few
words
,
to
turn
Bread
and
Wine
into
the
very
Body
and
Blood
of
Christ
?
It
's
true
,
we
read
,
[
This
is
my
Body
:
]
And
so
it
is
Sacramentally
,
and
Representatively
,
notwithstanding
it
is
naturally
Bread
still
.
And
how
oft
is
it
called
Bread
,
even
after
Consecration
?
(
shewing
that
its
substance
is
not
changed
by
its
Consecration
,
but
only
its
use
:
)
It
is
Bread
still
,
when
Consecrated
,
when
Administred
,
when
Eaten
,
1
Cor.
11.26
,
27
,
28.
As
often
us
ye
eat
this
Bread
,
&c.
Whereas
the
Papists
,
contrary
to
plain
Scripture
,
and
to
all
our
Senses
,
will
needs
have
it
to
be
no
more
Bread
.
One
thing
more
must
be
laid
down
here
,
that
Man's
Reason
,
and
understanding
Faculty
,
since
the
Fall
,
is
naturally
blind
,
and
dark
,
depraved
,
whence
it
is
apt
to
judg
sinisterly
and
falsly
of
Spiritual
things
,
unable
spiritually
and
savingly
to
discern
them
,
without
the
special
Illumination
of
the
holy
Spirit
.
Yet
it
will
not
follow
,
that
Men
must
lay
aside
their
Reason
,
either
waiting
for
immediate
Revelations
,
(
with
the
Enthusiasts
)
or
subscribing
to
the
dictates
of
Men
,
hand
over
head
,
right
or
wrong
,
true
or
false
,
(
with
the
Papists
)
.
But
they
are
to
use
their
own
Vnderstandings
the
best
they
can
,
to
get
Instruction
from
the
Word
of
God
,
which
was
written
to
make
wise
the
Simple
,
not
leaning
to
their
own
Vnderstandings
,
(
which
are
so
lame
)
but
earnestly
calling
in
the
help
and
guidance
of
the
Spirit
of
Truth
,
to
lead
them
into
all
Truth
.
And
they
are
in
the
most
hopeful
way
to
find
the
Spirit
's
assistance
here
,
who
are
most
diligent
and
careful
in
the
use
of
those
means
,
whereunto
he
directs
Men
;
such
as
Reading
,
Hearing
the
Word
,
Meditation
,
Prayer
,
Conference
.
But
observe
;
as
to
the
sight
of
an
Object
,
these
three
things
are
joyntly-necessarily
required
,
Scil.
1.
The
Eye
,
or
Visive
Faculty
.
2.
The
Object
,
to
be
seen
.
3.
The
Light
to
irradiate
the
Object
.
So
to
the
knowledg
of
Religion
,
and
the
Doctrine
of
Salvation
;
these
three
things
are
no
less
necessarily
concurring
:
1.
Our
Reason
,
or
understanding
Faculty
.
2.
The
Object
,
or
Doctrine
of
Truth
to
be
known
.
3.
Spirits's
enlightning
the
Mind
,
or
opening
the
Understanding
to
apprehend
,
and
discern
this
Object
.
Which
illumination
of
the
Spirit
is
twofold
,
common
,
or
special
.
Pardon
this
Digression
.
For
several
Reasons
I
have
thought
it
not
unseasonable
at
this
time
to
speak
something
of
the
Interest
of
Reason
in
the
matters
of
Religion
.
(
Concerning
which
for
fuller
Satisfaction
,
peruse
those
few
sheets
forecited
.
)
But
thus
,
that
denying
of
our selves
,
which
Christ
calleth
us
unto
,
doth
not
include
a
renouncing
of
the
use
of
Reason
.
(
4.
)
When
we
are
required
to
deny
our selves
,
the
meaning
is
not
,
that
we
should
destroy
our selves
,
or
unnecessarily
do
any
thing
tending
thereunto
.
Self-denial
is
an
eminent
and
precious
Grace
;
but
Self-murder
a
very
great
and
dreadful
Sin
.
To
be
ready
to
lay
down
our
lives
,
when
God
calleth
to
it
,
is
an
eminent
act
of
Self-denial
:
but
to
cast
away
our
lives
in
a
discontened
humour
,
or
by
neglect
,
is
quite
another
thing
.
(
5.
)
To
wrong
our selves
,
by
denying
our selves
the
needful
comforts
God
alloweth
us
,
is
not
Christian
Self-denial
.
As
some
poor
melancholy
persons
almost
famish
themselves
.
To
deny
our selves
a
sober
,
moderate
use
of
Creature-comforts
that
we
have
need
of
,
is
more
than
the
Lord
requires
.
Some
there
are
so
covetous
,
that
though
they
have
great
Wealth
and
Riches
,
yet
they
have
not
power
to
eat
thereof
.
Here
is
Self-denial
even
from
the
basest
selfishness
.
A
denying
of
natural
self
for
worldly
self
.
But
the
greatest
wronging
of
our selves
is
a
rejecting
Grace
offered
.
This
is
Self-undoing
,
not
right
Self-denial
.
(
6.
)
The
voluntary
Poverty
of
Popish
Votaries
is
far
different
from
Christian
Self-denial
.
The
Popish
Monks
,
that
place
a
great
part
of
Perfection
in
renouncing
Estates
,
and
worldly
Properties
,
in
a
voluntary
Poverty
,
remember
not
,
or
regard
not
the
words
of
the
Lord
Jesus
,
(
Act.
20.35
.
)
that
it
is
more
blessed
to
give
than
to
receive
.
It
's
true
,
when
Christ
calleth
us
to
sell
,
and
part
with
all
we
have
in
the
World
,
and
follow
him
,
we
may
not
consult
with
flesh
and
blood
in
this
case
,
but
let
all
go
.
But
otherwise
Poverty
in
it self
is
a
punishment
.
It
is
one
of
the
Curses
threatned
,
Deut.
28.43
,
44
,
48.
Therefore
not
a
thing
to
be
chosen
,
not
to
be
vowed
.
Sure
it
is
no
perfection
,
for
Men
to
curse
themselves
.
It
's
true
,
if
God
bring
us
to
poverty
,
we
ought
to
submit
,
and
bear
it
patiently
.
But
Men
should
not
cast
away
Estates
,
which
are
an
outward
Blessing
,
which
Man
should
improve
to
the
Honour
of
God
,
and
good
of
others
.
But
I
need
not
enlarge
here
.
We
are
generally
for
holding
Estates
too
fast
.
Neither
would
the
Popish-Votaries
probably
so
readily
part
with
theirs
;
but
that
they
need
not
fear
being
any
great
losers
by
the
bargain
,
by
this
device
living
free
from
care
,
on
others
labours
,
and
having
still
enough
in
common
.
(
7.
)
So
their
Priests
must
all
abstain
frrom
Marriage
,
and
vow
a
Single
life
,
and
this
they
account
a
meritorious
piece
of
Self-denial
.
But
this
is
not
the
Self-denial
which
Christ
here
calleth
his
followers
unto
.
It
were
well
if
they
that
for
magnifie
a
Single
life
,
as
a
point
of
high
Perfection
in
them
,
were
as
careful
to
abstain
from
Fornication
,
which
God
hath
forbidden
,
as
from
Marriage
,
which
not
God
,
but
the
Romish
Synagogue
(
the
Mother
of
Harlots
)
forbids
.
But
alas
!
is
not
Fornication
a
less
sin
with
them
,
than
for
a
Priest
to
marry
?
yet
the
Scripture
prescribes
Marriage
,
as
a
remedy
against
Fornication
,
(
1
Cor.
7.2
,
9.
)
not
their
Vow
of
single
life
.
The
Scripture
expresly
allows
a
Bishop
,
as
also
a
Deacon
,
to
have
a
Wife
,
1
Tim.
3.2
,
12.
And
further
,
it
calls
that
a
Doctrine
of
Devils
,
1
Tim.
4.1
,
3.
which
they
make
a
Doctrine
of
Perfection
.
Eusebius
(
in
Eccl.
Hist.
l.
4.
c.
27.
)
gives
this
account
of
Tatianus
,
and
his
Heresie
,
(
out
of
Irenaeus
)
Out
of
the
School
of
Saturninus
and
Marcian
sprang
the
Hereticks
whom
they
call
Encratites
(
i.
e.
continent
persons
)
who
taught
,
that
Marriage
was
to
be
abhorred
,
contemning
the
antient
shape
,
and
mould
of
Man
framed
of
God
,
and
so
by
the
sequel
,
reprehending
him
that
made
the
Generation
of
Man
and
Woman
.
(
8.
)
And
their
Monastick
,
or
solatary
life
hath
as
little
true
Self-denial
in
it
.
The
Romish
Monks
are
cloystered
up
,
living
like
Drones
in
the
Hive
upon
the
sweat
of
others
Labours
,
while
they
may
take
themselves
to
be
excused
from
any
Calling
or
Imployment
,
under
this
fine
pretence
of
devoting
themselves
unto
Fasting
and
Prayer
.
Indeed
fasting
would
be
very
proper
for
such
Idle
Bellies
:
but
another
kind
of
fasting
.
As
the
Apostle
commanded
,
2
Thes.
3.10
.
that
if
any
would
not
work
,
neither
should
he
eat
.
Though
it
is
true
,
God
requires
not
hand-labour
of
all
.
There
is
working
with
the
Head
,
as
well
as
with
the
Hands
.
Other
particulars
I
pass
by
;
only
adding
this
general
,
that
we
are
not
required
to
deny
our selves
in
any
thing
,
that
would
be
to
our
spiritual
and
eternal
advantage
,
that
would
be
really
injurious
to
deny
our selves
in
:
but
where
it
would
be
really
beneficial
to
us
,
where
the
loss
would
be
made
up
in
better
things
than
those
whereof
we
are
to
deny
our selves
.
But
all
this
while
I
have
not
told
you
,
what
Self-denial
is
.
Therefore
[
2.
]
To
shew
positively
what
it
is
.
Note
,
It
was
Man's
undoing
,
when
he
would
be
setting
up
for
himself
,
(
as
it
was
the
Prodigals
,
Luk.
15.12
,
13.
)
His
affecting
an
happiness
in
himself
,
and
in
the
creature
,
separate
from
God
,
contrary
to
the
will
of
God
,
made
him
miserable
:
when
he
forgot
his
dependance
on
God
,
and
would
not
be
under
his
government
,
or
at
his
dispose
,
but
would
follow
his
own
will
,
and
appetite
,
would
be
carving
for
himself
;
then
he
lost
God
,
and
lost
himself
,
indeed
went
besides
himself
.
Now
when
such
a
sinful
degenerate
creature
is
recovered
,
and
comes
to
himself
again
,
he
sees
the
errour
of
such
a
course
,
he
can
no
longer
rest
,
or
center
in
himself
,
he
goes
out
of
himself
to
God
,
to
depend
wholly
upon
him
,
to
be
ruled
,
and
disposed
of
by
him
.
Thus
he
denies
himself
,
and
owns
God
again
.
Let
a
Man
deny
himself
(
as
one
paraphraseth
on
it
)
let
him
lay
aside
his
own
wisdom
as
an
empty
Lamp
,
his
own
will
as
an
evil
Commander
,
his
own
imaginations
as
a
false
Rule
,
his
own
affections
as
corrupt
Counsellours
,
and
his
own
ends
as
base
unworthy
marks
to
be
aimed
at
.
[
*
](A31037-e78750-b)
*
Mr.
Ambrose
fol.
p.
120.
Thus
Self-denial
is
the
same
with
Conversion
,
or
very
near
a-kind
.
Conversion
,
expressed
by
the
term
from
which
a
sinner
turneth
.
,
As
Conversion
in
short
is
a
sinners
turning
from
himself
to
God
.
Only
whereas
we
commonly
use
the
term
,
Conversion
,
for
the
first
saving
change
wrought
in
a
Sinner
;
Self-denial
also
signifies
,
and
takes
in
that
continued
holy
habit
,
with
the
subsequent
acts
flowing
from
it
,
whereby
a
Christian
demeaneth
himself
,
not
as
his
own
,
sui
juris
,
but
as
the
Lord's
,
living
not
to
himself
,
but
to
the
Lord
.
So
likewise
Self-denial
,
and
Mortification
are
very
near
a-kind
.
Self-denial
necessarily
includes
a
denying
of
ungodliness
,
and
worldly
lusts
,
a
crucifying
the
flesh
,
with
the
affections
and
lusts
thereof
,
a
crucifying
the
World
.
It
is
a
very
large
,
and
comprehensive
duty
,
to
deny
our selves
.
Bear
with
me
,
if
to
make
it
plainer
I
use
many
words
in
describing
it
.
Thus
I
take
it
:
To
deny
our selves
is
in
a
sense
of
our
own
vileness
to
abhor
,
and
condemn
our selves
;
and
in
a
sense
of
our
own
weakness
and
insufficiency
,
not
to
depend
on
our selves
,
but
to
abandon
self-confidence
;
and
in
a
sense
of
our
own
unworthiness
,
not
to
challenge
any
reward
of
God
,
as
of
proper
debt
,
but
to
acknowledg
all
he
does
for
us
to
be
of
his
free
Mercy
;
and
in
a
sense
of
our
dependance
on
God
,
and
obligations
to
him
,
not
to
be
for
seeking
,
serving
,
pleasing
our selves
,
not
to
live
to
our selves
,
but
unto
God
,
giving
up
our selves
,
with
all
we
have
,
to
be
at
his
Service
,
at
his
Command
,
at
his
Dispose
.
Self-denial
is
not
without
self-resignation
unto
God
.
Note
,
According
to
the
description
here
given
.
1.
Self-denial
is
partly
in
the
Judgment
.
And
(
1.
)
Self-denial
,
as
in
the
Judgment
,
is
a
serious
account
,
and
full
concluding
,
that
we
are
not
our
own
,
but
the
Lords
.
That
God
is
our
absolute
Owner
,
Ruler
,
Governour
.
That
self-will
must
not
be
out
rule
,
nor
self-interest
our
end
.
That
we
ought
ever
to
be
at
his
command
,
and
dispose
,
whose
we
are
,
to
seek
his
Honour
and
Glory
above
all
things
,
and
to
desire
that
he
may
be
magnified
in
us
,
and
by
us
,
whether
it
be
by
life
,
or
by
death
.
(
2.
)
Self-denial
,
as
in
the
Judgment
,
is
a
clear
apprehension
,
a
deep
sense
of
our
own
weakness
,
and
insufficiency
.
That
we
can
do
nothing
of
our selves
;
That
the
way
of
Man
is
not
in
himself
,
neither
is
it
in
him
that
walketh
to
direct
his
steps
.
That
we
are
nothing
,
can
do
nothing
,
separate
from
God
,
and
Christ
.
That
we
are
unable
to
perform
any
Duty
,
to
improve
any
Ordinance
,
to
use
any
Mercy
,
to
bear
any
Cross
,
to
withstand
any
Temptation
,
to
master
and
mortifie
any
Corruption
,
to
act
any
Grace
without
him
.
Yea
,
that
we
have
such
a
necessary
,
and
absolute
dependance
on
God
,
that
we
cannot
live
,
or
move
,
or
act
naturally
without
him
.
That
we
ought
to
say
(
as
Jam.
4.15
.
)
If
the
Lord
will
,
we
shall
live
,
and
do
this
,
or
that
.
(
3.
)
Self-denial
,
as
in
the
Judgment
,
is
a
deep
sense
,
and
thorough
conviction
of
our
own
unworthiness
,
and
wretched
vileness
.
That
we
of
our selves
deserve
nothing
:
but
are
less
than
the
least
of
Mercies
.
That
to
us
belongeth
nothing
but
shame
,
and
confusion
of
face
.
That
when
we
have
done
our
best
,
have
done
all
we
can
,
we
deserve
not
so
much
as
thanks
(
Luk.
17.10
.
)
That
what
ever
God
does
for
us
is
of
his
free
Mercy
.
2.
Self-denial
is
more
especially
in
the
Will
and
Affections
.
(
1.
)
When
a
Mans
Will
is
set
for
the
utter
renouncing
and
rejecting
of
carnal
and
corrupt
Self
.
When
he
is
in
good
earnest
for
casting
off
the
Old-Man
,
which
is
corrupt
,
with
its
deceitful
Lusts
.
When
he
would
no
more
be
ruled
by
the
Law
in
his
Members
,
or
live
,
and
walk
after
the
Flesh
:
As
the
Lord
is
is
said
to
deny
,
and
not
to
know
Men
,
whom
he
rejects
and
condemns
,
(
2
Tim.
2.12
.
Mat.
10.33
.
)
As
a
Man
renounceth
,
repudiates
a
disloyal
adulterous
Wife
:
As
a
Father
is
provoked
to
disown
,
cast
off
a
rebellious
Son
.
This
is
a
main
part
of
Self-denial
,
when
we
are
for
cashiering
our
Lusts
,
for
plucking
out
Right
Eyes
,
and
cutting
off
Right
Hands
,
when
we
would
have
no
more
to
do
with
our
Idols
.
So
long
as
we
are
under
the
dominion
of
any
Lust
,
till
such
time
as
the
Will
is
resolvedly
set
against
Sin
;
so
long
as
we
are
setting
up
Self
as
Lord
,
and
our
own
Wills
,
as
our
Law
,
in
a
way
of
contradiction
unto
God
,
our
Soveraign
Lord
,
and
to
his
holy
Will
.
And
thus
to
deny
God
indeed
,
instead
of
denying
our selves
.
2.
When
it
is
a
Man's
hearty
desire
in
all
things
to
be
subject
to
God's
Will
,
and
Command
:
Lord
,
what
wilt
thou
have
me
to
do
?
That
is
a
Self-denying
Spirit
,
which
is
willing
to
do
as
God
would
have
it
.
[
Let
a
Man
deny
himself
]
that
is
,
(
say
some
)
deny
his
own
will
,
so
far
as
it
is
not
confonant
to
God's
Will
;
that
is
to
deny
our selves
;
to
be
more
for
doing
God's
Will
,
than
our
own
.
When
we
had
rather
please
and
serve
God
,
than
please
,
or
serve
our selves
.
When
we
are
following
Christ
,
our
Pattern
,
John
5.30
.
I
seek
not
my
own
Will
,
but
the
Will
of
the
Father
that
hath
sent
me
.
When
it
is
pleasing
to
us
to
cross
our selves
,
to
comply
with
the
Will
of
God
.
When
we
desire
to
deny
our
own
Ease
,
Profit
,
Interest
,
to
promote
God's
Interest
,
and
to
do
him
service
.
3.
When
it
is
a
Mans
hearty
desire
,
as
to
be
subject
to
God's
Preceptive
Will
,
so
to
submit
to
his
Providential
and
Disposing
Will
.
When
a
Man
can
say
from
his
Heart
,
Whatever
I
suffer
,
the
Will
of
the
Lord
be
done
.
When
he
desires
rather
to
submit
to
the
Will
of
God
,
than
to
have
his
own
will
.
This
is
to
deny
our selves
,
to
be
willing
that
God
should
chuse
our
Inheritance
for
us
;
that
he
should
carve
for
us
,
rather
than
to
be
left
to
our
own
Carving
;
to
be
willing
to
put
our selves
,
with
all
we
have
into
his
Hands
;
that
he
should
have
the
ordering
of
us
,
of
our
conditions
,
and
all
our
concerns
,
that
he
should
dispose
of
all
as
pleaseth
him
;
to
have
our
wills
thus
resolved
unto
the
Will
of
God
.
To
have
such
a
frame
of
Heart
as
David
had
,
2
Sam.
15.25
,
26.
—
If
I
shall
find
favour
in
the
Eyes
of
the
Lord
,
he
will
bring
me
back
again
:
But
if
otherwise
—
Behold
,
here
am
I
,
let
him
do
to
me
as
seemeth
good
vnto
him
.
4.
When
it
is
our
hearty
desire
,
that
we
may
be
able
to
forsake
all
for
God
,
and
Jesus
Christ
,
to
part
with
Estates
,
to
give
up
Liberties
,
to
lay
down
our
very
Lives
for
him
,
if
he
call
us
to
it
.
This
is
to
deny
our selves
,
not
to
will
,
or
intend
the
keeping
of
any
thing
in
the
World
,
how
dear
soever
to
us
;
but
to
be
ready
,
and
resolved
(
in
the
strength
of
his
Grace
)
to
part
with
all
in
his
Cause
.
Self-denial
is
not
without
a
will
and
intention
even
of
suffering
Martyrdom
,
by
the
help
of
his
Grace
,
if
the
Lord
call
us
to
it
:
As
they
are
joyned
here
,
[
Let
him
deny
himself
,
and
take
up
his
Cross
.
]
And
so
it
follows
the
Text
,
[
For
whosoever
will
save
his
Life
,
shall
lose
it
.
]
To
will
the
saving
of
our
Lives
,
or
any
thing
we
have
,
that
God
would
have
laid
out
for
him
;
I
mean
,
to
will
the
same
most
intensely
,
and
prevailingly
,
is
contrary
to
Self-denial
,
it
is
to
prefer
our
own
interest
before
God's
Interest
.
5.
When
we
are
no
more
for
depending
on
our selves
,
but
for
depending
upon
God
,
and
on
the
Grace
of
God
in
Christ
,
for
Assistance
,
for
Acceptance
,
and
for
a
gracious
Recompence
.
This
is
the
disposition
of
a
Self-denying
Spirit
;
Self-denial
is
contrary
to
Self-dependence
.
These
things
may
help
you
to
understand
what
Self-denial
is
,
as
in
the
Will
and
Affections
.
(
3.
)
Self-denial
in
Life
and
Practice
,
in
brief
,
is
not
to
live
to
our selves
,
but
to
the
Lord
,
Rom.
14.7
,
8.
More
plainly
,
1.
It
is
a
strenuous
opposing
,
and
crossing
of
sinful
Self
.
A
denying
to
make
provision
for
the
Flesh
;
as
to
make
no
provision
for
Pride
,
to
make
no
provision
for
Sensuality
,
&c.
to
be
starving
out
our
Corruptions
;
to
be
beating
down
a
body
of
Sin
,
to
strive
against
our
Corruptions
with
might
and
main
.
2.
It
is
an
using
and
employing
what
we
have
,
what
God
intrusts
us
with
,
our
several
Talents
,
Estates
,
Powers
,
Interests
,
Parts
,
Gifts
,
&c.
not
for
our selves
chiefly
,
and
ultimately
,
but
for
God
.
3.
It
is
to
reserve
nothing
for
Self
,
but
actually
to
forsake
all
for
God
,
which
he
calleth
us
to
part
with
;
to
deny
our selves
of
our
dearest
Worldly
Enjoyments
,
and
our
greatest
outward
Comforts
for
him
.
[
Let
him
deny
himself
]
Se
,
i.
e.
animam
suam
;
animam
,
i.
e.
vitam
suam
.
A
Man
may
not
except
so
much
as
his
own
life
;
and
a
Man
would
give
all
he
has
for
that
,
Job
2.4
.
[
Let
a
Man
deny
himself
]
A
seipso
procul
absit
,
according
to
the
Persic
Version
.
(
Though
in
the
phrase
of
the
World
,
Proximus
sum
egomet
mihi
,
A
Man's
self
is
nearest
to
him
.
)
According
to
the
Ethiopic
Version
,
Odio
habebit
animam
suam
,
A
Man
must
hate
his
own
Life
;
as
it
is
Luke
14.26
.
Let
a
Man
deny
himself
:
That
is
,
Let
him
carry
,
as
if
he
knew
not
himself
,
carry
as
if
he
loved
not
himself
,
as
if
he
contemned
himself
,
as
if
he
cared
not
what
became
of
himself
.
We
must
have
no
regard
of
our Selves
,
have
no
regard
of
Estates
,
Liberties
,
or
Lives
;
but
seem
prodigal
of
them
,
cast
away
all
we
have
in
the
World
,
rather
than
desert
God
and
Christ
,
to
keep
any
thing
here
.
The
substance
of
Self-denial
,
is
included
in
the
particulars
here
laid
down
.
Yet
I
shall
shew
further
,
by
other
Notes
,
how
we
may
know
,
whether
we
have
true
Self-denial
.
(
1.
)
Self-denial
is
not
without
Self-abhorrence
.
Indeed
it
begins
here
,
it
begins
in
a
loathing
of
our selves
for
Sin
.
Ordinarily
Self-conceit
reigns
,
till
such
time
as
a
Man
is
humbled
,
and
comes
to
see
his
own
Vileness
,
and
abhors
himself
for
Sin
.
One
never
truly
denies
himself
,
till
he
falleth
out
with
himself
.
First
,
there
is
a
falling
out
with
himself
,
and
then
a
falling
off
from
Self
.
But
till
we
are
thorowly
displeased
with
our selves
,
we
shall
be
still
adhering
to
our selves
:
And
where
Self-esteem
prevails
,
a
Man
is
for
Self-exaltation
;
both
which
are
contrary
to
Self-denial
.
And
further
,
As
one
part
of
Self-denial
is
a
denying
,
and
forsaking
our
Lusts
,
taking
their
part
no
longer
,
making
no
more
provision
for
them
,
and
utter
abandoning
of
them
,
with
a
Will
and
Resolution
to
have
no
more
to
do
with
them
;
before
we
come
to
this
,
we
must
see
the
evil
and
baseness
of
Sin
,
we
must
come
to
a
loathing
of
it
,
and
to
a
loathing
of
our selves
for
it
.
(
2.
)
True
Self-denial
is
not
without
Faith
in
the
Promises
,
or
without
eying
the
recompence
of
Reward
.
We
must
see
greater
matters
than
those
things
we
are
called
to
deny
our selves
in
,
far
greater
matters
that
God
hath
promised
,
or
we
shall
never
willingly
and
chearfully
forgo
Temporal
Enjoyments
for
him
.
Heb.
11.24
,
25
,
26.
It
was
by
Faith
,
that
Moses
was
so
willing
to
deny
himself
in
point
of
Honour
,
refusing
to
be
called
the
Son
of
Pharaoh's
Daughter
;
and
in
point
of
Pleasure
,
chusing
rather
to
suffer
Affliction
with
the
People
of
God
,
than
to
enjoy
the
pleasures
of
Sin
for
a
season
;
and
in
point
of
Profit
,
esteeming
reproach
for
Christ
greater
Riches
,
than
the
Treasures
of
Egypt
:
For
he
had
respect
unto
the
recompence
of
the
Reward
.
When
a
Man
comes
to
see
that
the
Lord
does
not
bid
him
any
loss
here
,
but
that
he
should
be
an
everlasting
gainer
by
denying
himself
,
then
he
may
chearfully
deny
himself
;
and
otherwise
,
he
will
hang
back
.
They
cannot
but
account
these
hard
sayings
,
[
Let
a
Man
deny
himself
,
and
take
up
his
Cross
:
And
if
any
Man
hate
not
his
Father
and
Mother
,
and
Wife
,
and
Children
,
and
Brethren
,
and
Sisters
,
yea
,
and
his
own
Life
also
,
he
cannot
be
my
Disciple
.
]
I
say
,
they
cannot
but
account
these
hard
sayings
,
who
are
not
assured
of
the
truth
of
the
Hundred-fold
Promise
,
Mat.
10.29
,
30.
who
are
not
assured
,
that
Christ
has
greater
things
to
give
,
and
bestow
;
better
Riches
,
a
better
Name
,
a
better
Inheritance
,
a
better
Life
,
than
that
he
calleth
any
to
part
with
for
Him
.
Now
is
Christ
in
so
good
Credit
with
us
,
that
we
dare
take
his
Word
here
,
that
we
dare
put
our
whole
Estates
,
all
our
Concerns
,
our
very
Lives
into
his
Hand
?
Would
we
trust
him
with
all
we
have
,
upon
his
single
Bond
?
And
are
the
things
of
another
World
so
real
,
and
certain
to
us
,
and
so
great
in
our
Eye
,
that
we
cannot
but
dispise
all
things
here
below
,
and
count
them
but
loss
,
compared
with
the
things
above
?
(
3.
)
True
Self-denial
is
not
without
the
Predominant
Love
of
God
,
and
Jesus
Christ
:
As
Self
is
taken
down
in
any
,
God
and
Christ
are
exalted
.
As
Self
is
losing
,
Christ
is
gaining
on
the
Soul
.
The
more
Self
comes
to
be
slighted
,
and
disregraded
,
the
more
Christ
is
esteemed
.
The
more
Self-love
is
mortified
,
the
more
does
the
Love
of
God
,
and
Christ
prevail
,
and
take
place
.
And
if
we
love
him
not
above
our selves
,
how
can
we
deny
our selves
for
his
sake
?
He
that
loveth
his
Estate
more
than
Christ
,
cannot
be
willing
to
part
with
his
Estate
for
Christ
.
He
that
loves
his
Life
more
than
Christ
,
cannot
be
willing
to
lay
down
his
Life
for
Christ
.
Thus
we
can
be
no
more
sound
in
the
point
of
Self-denial
,
than
we
are
in
our
love
to
God
and
Jesus
Christ
.
(
4.
)
True
Self-denial
is
ever
joyned
with
an
humble
frame
of
Heart
.
As
the
Apostle
Paul
,
though
he
was
in
nothing
behind
the
chiefest
Apostles
,
yet
confessed
himself
to
be
nothing
,
2
Cor.
12.11
.
I
have
nothing
to
glory
of
,
1
Cor.
19.16
.
Self-denial
is
not
for
arrogating
any
praise
,
or
honour
unto
Self
,
which
is
due
to
God
,
or
would
diminish
,
and
detract
from
God's
Glory
.
A
Self-denying
Spirit
would
not
be
pleased
,
but
very
much
disquieted
with
any
praises
from
Men
,
which
tend
to
rob
God
of
the
Glory
due
to
his
Name
.
He
would
abhor
that
Men
should
attribute
any
thing
to
him
,
in
a
way
injurious
to
the
Honour
of
God
.
(
5.
)
Self-denial
will
teach
us
to
subject
our
minds
,
and
judgments
to
the
Sentence
of
the
Word
.
It
is
not
against
the
use
of
Reason
,
(
as
was
shewn
before
)
but
against
the
exalting
of
Man's
Reason
above
,
or
against
the
Wisdom
of
God
.
It
will
subject
Reason
to
the
word
of
Faith
,
which
is
indeed
most
reasonable
.
Self-denial
will
take
a
Man
off
from
Self-conceitedness
,
from
being
wedded
to
his
own
opinions
.
Self-denial
will
be
pulling
down
strong
holds
of
Carnal
Reasonings
,
with
every
high
thing
that
exalteth
it self
against
the
Knowledg
of
God
.
As
the
Apostle
says
,
We
can
do
nothing
against
the
Truth
,
but
for
the
Truth
:
So
one
that
has
learnt
to
deny
himself
,
will
not
hold
,
or
maintain
any
Error
,
or
Opinion
,
contrary
to
the
word
of
Truth
,
that
he
sees
the
Word
of
God
against
.
How
plausible
soever
it
may
seem
to
carnal
and
corrupt
Reason
,
and
how
zealous
soever
he
hath
been
for
it
,
yet
once
seeing
it
disagreeable
to
God's
Word
,
he
dare
no
longer
own
it
.
As
we
would
not
reject
,
and
deny
Christ
,
as
Teacher
,
and
Prophet
,
we
must
be
willing
to
learn
of
Him
,
we
must
be
ready
to
hear
Him
in
all
He
hath
to
say
to
us
.
Acts
3.22
.
Him
shall
ye
hear
in
all
things
whatsoever
he
shall
say
unto
you
.
Therefore
they
that
are
wedded
to
their
own
Opinions
,
that
have
taken
them
for
better
,
for
worse
,
and
will
not
be
taken
off
,
though
they
have
never
so
plain
Scripture-evidence
brought
in
against
them
,
such
,
I
say
,
are
not
Self-denying
Persons
,
but
rather
Self-condemned
.
And
they
that
are
so
in
love
with
their
own
Notions
and
Conceptions
,
that
they
are
rather
for
wresting
the
Word
,
than
for
regulating
their
Conceptions
by
it
:
And
they
that
are
so
conceited
of
their
own
Knowledg
,
and
Abilities
,
that
they
are
readier
to
deny
,
or
question
the
truth
of
what
is
held
forth
in
God's
Word
,
than
to
acknowledg
,
or
suspect
the
shallowness
of
their
own
Apprehension
,
are
not
of
a
Self-denying
Spirit
.
Alas
,
they
are
nearer
denying
God
,
than
denying
themselves
.
(
6.
)
Self-denial
mainly
opposeth
,
and
brings
down
a
rebellious
Will.
As
it
is
contrary
to
Self-conceitedness
,
so
to
Self-willedness
.
This
is
the
great
Controversie
betwixt
God
and
Sinners
,
whose
Will
shall
stand
,
his
or
theirs
.
But
Self-denial
,
where
it
comes
,
decides
the
cause
for
God
.
One
that
truly
denies
himself
,
would
have
no
will
of
his
own
,
but
what
is
subject
to
the
Will
of
God
.
He
resolvedly
crosseth
his
own
will
,
wherein
he
sees
it
cross
,
and
contrary
to
the
Will
of
God
.
And
thus
it
is
plain
,
They
that
walk
in
the
way
of
their
own
hearts
,
that
are
fully
bent
upon
their
own
wills
,
that
give
up
themselves
in
their
ordinary
course
to
follow
their
own
sinful
Inclinations
,
are
far
from
Self-denial
.
Self-denial
,
and
a
course
of
wilful
disobedience
;
Self-denial
,
and
any
reigning
Sin
,
are
things
utterly
inconsistent
.
A
will
to
please
God
,
and
a
will
to
please
our selves
in
any
way
or
course
,
which
we
know
to
be
contrary
to
the
Mind
and
Will
of
God
,
cannot
be
both
together
in
a
prevailing
degree
.
(
7.
)
Self-denial
is
not
consistent
with
reigning
inordinate
Self-love
.
It
's
true
,
there
is
a
regular
Self-love
,
which
is
not
contrary
to
Self-denial
.
Indeed
there
are
none
that
do
so
truly
love
themselves
,
as
those
that
have
learnt
to
deny
themselves
for
God
and
Jesus
Christ
,
who
love
God
and
Jesus
Christ
above
themselves
.
But
a
corrupt
Self-love
,
where
it
is
predominant
,
excludes
the
true
love
of
God
,
and
the
love
of
our
Neighbour
,
and
all
true
Self-denial
.
By
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Man
prefers
,
and
esteems
himself
,
and
his
own
things
above
all
other
,
is
most
pleased
with
himself
,
and
most
devoted
to
himself
;
in
short
,
by
this
a
Man
makes
an
Idol
of
himself
.
This
Self-love
is
blind
indeed
,
and
makes
Men
blind
.
It
will
not
let
a
Man
see
the
evil
of
his
state
,
and
of
his
way
,
and
course
.
It
is
a
chief
cause
of
Self-flattery
,
Self-deceit
:
But
the
grand
impediment
,
and
obstruction
of
Self-denial
.
This
Self-love
is
the
heart
of
the
Old-Man
;
till
this
be
mortified
,
we
can
neither
die
to
Sin
,
nor
live
to
God
.
So
while
sinful
Self-love
is
in
full
power
,
we
are
far
from
Self-denial
.
(
8.
)
Self-denial
will
heartily
engage
a
Man
against
a
sensual
,
flesh-pleasing
course
.
For
one
to
place
his
Happiness
in
pleasing
his
Appetite
,
or
Senses
,
in
Meats
,
Drinks
,
fine
Apparels
Pastimes
and
Recreations
,
&c.
to
mind
such
things
more
,
than
the
pleasing
,
and
enjoying
of
God
;
to
be
more
set
upon
them
,
is
a
plain
evidence
that
he
is
in
the
flesh
,
and
walks
after
the
flesh
,
which
is
most
contrary
to
a
Self-denying
life
.
Yea
,
though
he
do
not
run
into
the
excess
of
Riot
,
which
loose
,
profane
,
debauched
Persons
give
themselves
up
unto
.
Christian
Directory
,
p.
271.
§.
20.
As
is
well
observed
,
Even
the
flesh
it self
may
forbid
a
sensualist
to
be
Drunk
,
or
to
eat
till
he
be
Sick
;
for
Sickness
and
Shame
,
are
displeasing
to
the
flesh
.
It
is
enough
to
prove
a
Man
a
Sensualist
,
and
still
for
Self
,
while
he
aimeth
at
the
pleasing
of
his
Appetite
,
or
Senses
,
even
as
his
end
,
and
looketh
no
higher
;
surely
we
should
be
for
pleasing
these
no
further
,
than
may
promote
our
main
Work
,
may
help
us
on
in
the
lively
,
chearful
Service
of
God
.
And
whether
we
Eat
,
or
Drink
,
or
Recreate
our selves
at
any
time
,
that
should
be
our
end
,
even
that
we
may
be
fitter
to
serve
and
glorifie
our
Maker
,
and
Redeemer
.
Now
such
as
have
no
respect
hereunto
,
and
such
as
are
for
pleasing
the
Flesh
,
though
God
be
displeased
,
have
not
yet
learn'd
to
deny
themselves
.
Self-denial
would
teach
us
to
pinch
and
displease
,
rather
than
pamper
the
Flesh
.
And
they
that
cannot
deny
their
Excesses
for
God
,
stint
their
inordinate
Appetites
,
refrain
from
immoderate
Recreations
,
cut
off
,
and
cast
away
their
proud
and
vain
fashions
of
Attire
,
that
commend
them
to
none
,
unless
it
be
to
light
and
vain
Persons
,
how
shall
such
deny
,
and
forsake
all
for
God
?
(
9.
)
Self-denial
is
opposit
to
a
course
of
Self-seeking
,
and
will
cause
a
Man
habitually
,
and
most
ordinarily
to
prefer
God's
Interest
above
his
own
.
Surely
,
they
are
altogether
strangers
to
Self-denial
,
that
are
all
for
seeking
their
own
things
,
and
not
the
things
which
are
Jesus
Christs
.
And
if
we
seek
our
own
things
more
heartily
,
seriously
,
and
earnestly
,
than
the
things
of
Christ
,
what
would
this
shew
,
but
that
inordinate
Self-love
is
predominant
in
us
?
And
does
it
not
argue
plain
selfishness
,
when
Men
are
chiefly
led
by
self-ends
,
and
most
set
upon
self-interest
?
when
Men
are
more
for
their
own
interest
,
than
for
the
interest
of
Christ
?
Now
how
full
is
the
World
of
such
,
as
are
for
enriching
,
and
advancing
themselves
,
who
little
or
nothing
regard
the
advancement
of
the
Kingdom
and
Interest
of
Christ
?
How
many
,
whatever
pretentions
they
make
of
serving
Christ
,
yet
their
intentions
,
and
designs
are
rather
to
serve
themselves
of
him
!
And
that
are
indeed
for
no
more
of
Religion
,
than
will
stand
with
,
and
promote
their
worldly
interest
,
supposing
that
gain
is
Godliness
(
as
the
Apostle
speaks
of
them
,
1
Tim.
6.5
.
)
How
many
that
will
follow
Christ
no
further
,
than
may
be
in
the
way
to
riches
and
preferment
in
the
World
?
But
such
as
have
learn'd
to
deny
themselves
,
would
not
seek
their
own
things
above
,
or
in
competition
with
the
things
of
Christ
;
but
only
in
subordination
to
those
higher
things
.
While
others
follow
Christ
but
for
self
,
such
follow
their
worldly
Callings
,
and
ordinary
Imployments
for
Christ
.
They
are
painful
and
diligent
in
their
Callings
:
but
if
you
ask
who
they
work
for
?
It
is
not
for
the
flesh
,
not
for
self
:
but
for
God
,
and
Christ
.
They
are
laying
up
for
God
,
and
laying
out
for
God
.
When
we
have
given
our
own
selves
to
God
(
as
they
did
,
2
Cor.
8.5
.
)
accounting
our selves
no
more
our
own
,
we
shall
make
over
all
we
have
to
God
,
and
shall
desire
to
use
and
imploy
our
Parts
,
Interest
,
Estate
,
&c.
for
him
according
to
his
Will.
We
shall
not
account
any
thing
so
our
own
,
as
for
us
to
use
how
we
please
;
but
as
may
be
most
pleasing
to
God
.
But
if
we
are
at
excessive
pains
,
and
at
great
cost
and
charge
for
Self
;
while
we
care
not
how
little
we
are
at
in
God's
Service
:
if
we
think
we
can
never
lay
up
enough
for
Self
,
or
care
not
how
much
we
lay
out
on
Self
,
and
how
little
we
lay
out
for
God
and
Christ
,
if
we
think
a
little
expended
in
works
of
Charity
,
or
for
Pious-uses
too
much
;
such
things
would
bewray
base
selfishness
,
they
are
no
signs
of
Self-denial
.
(
10.
)
Self-denial
will
take
a
Man
off
from
hunting
after
vain
applause
.
One
of
a
self-denying
spirit
is
more
for
the
favour
,
and
approbation
of
God
,
than
for
the
praise
of
Man
.
It
's
true
,
he
may
,
and
ought
to
prize
a
good
Name
,
he
would
not
do
any
thing
to
wound
and
blemish
his
Credit
.
But
it
is
not
so
much
on
his
own
account
,
that
he
is
tender
of
his
good
Name
and
Reputation
;
as
upon
the
account
of
Religion
,
with
respect
to
the
credit
of
the
Gospel
,
and
that
he
may
be
more
serviceable
to
God
,
and
Men.
But
by
no
means
would
he
have
others
to
think
,
or
speak
of
him
above
that
which
is
meet
.
He
is
for
lifting
up
God's
Name
,
not
for
lifting
up
himself
.
Such
as
are
excessively
taken
with
the
praise
of
Man
,
and
cannot
bear
up
,
but
are
discontented
,
if
they
be
not
extoled
by
others
,
are
not
of
a
self-denying
Spirit
.
Pride
,
and
Ambition
are
not
suffered
to
bear
rule
,
where
true
Self-denial
dwelleth
.
(
11.
)
Self-denial
would
teach
us
to
yield
readily
to
just
reproof
.
He
that
denies
himself
,
would
not
despise
,
or
refuse
reproof
:
he
is
willing
to
hear
any
thing
against
himself
.
When
a
Man
has
been
provoked
to
deny
,
and
disown
his
Wife
,
to
abdicate
and
cast
off
his
Son
,
if
you
have
any
thing
to
say
against
them
,
which
he
was
ignorant
of
,
he
will
be
far
from
taking
their
parts
.
One
that
denies
himself
,
would
rather
take
part
with
God's
Word
against
himself
,
than
take
part
with
Self
against
the
Word
.
But
now
,
such
as
hate
reproof
,
certainly
they
love
carnal
sinful
self
too
well
.
Such
as
cannot
endure
to
hear
their
Sins
spoken
against
publickly
,
in
the
Ministry
of
the
Word
,
and
can
much
less
endure
to
be
told
of
them
privatly
,
in
a
close
admonition
,
and
home-reproof
;
they
that
are
so
tender
,
and
fond
of
Self
,
that
would
not
see
,
or
hear
any
thing
amiss
in
themselves
;
that
are
very
impatient
of
such
doctrine
as
nearly
toucheth
Self
,
doubtless
they
have
not
yet
learnt
to
deny
themselves
.
(
12.
)
Self-denial
would
make
us
ready
to
give
admonition
as
there
is
occasion
,
and
make
us
faithful
in
reproving
others
.
This
would
not
only
make
us
humble
,
and
tractible
in
receiving
,
but
also
faithful
in
giving
admonition
,
and
reproof
.
And
I
scarce
know
which
of
these
is
more
difficult
to
flesh
and
blood
,
which
of
them
requires
more
Self-denial
.
What
is
the
cause
that
so
plain
a
Duty
,
as
that
of
reproving
an
offending
Brother
,
or
Neighbour
,
(
as
what
duty
can
be
more
plainly
laid
down
,
than
this
,
Lev.
19.17
.
)
that
a
Duty
so
plain
,
is
so
little
practised
,
so
generally
neglected
?
I
say
,
what
is
the
cause
of
it
?
Is
it
not
from
sinful
Self-respect
?
We
cannot
have
the
least
doubt
,
but
God
would
take
it
well
from
us
,
if
we
be
faithful
in
it
;
and
if
we
thought
,
that
Men
would
but
take
it
as
well
from
us
,
there
is
no
question
,
but
many
of
us
would
not
be
so
tongue-tied
here
.
But
we
are
afraid
,
by
this
means
we
should
lose
their
friendship
,
yea
perhaps
make
them
our
enemies
.
Thus
self-respect
too
generally
prevails
,
and
will
not
suffer
us
to
shew
any
respect
here
to
God's
express
Command
,
or
to
the
Souls
of
our
Brethren
.
But
when
a
Man
has
learnt
this
lesson
of
Self-denial
,
if
he
be
called
to
reprove
,
and
rebuke
Sinners
,
self-respect
being
set
aside
,
he
will
not
be
so
backward
to
this
Duty
.
(
13.
)
Self-denial
is
against
sinful
sloth
,
and
for
taking
pains
in
God's
Service
.
When
the
flesh
sayes
,
Master
,
spare
thy self
;
Self-denial
will
say
,
No
,
Be
not
slothful
in
Business
:
and
especially
take
heed
of
sloth
in
Spiritual
Business
:
be
fervent
in
spirit
,
serving
the
Lord
.
Self-denial
will
put
a
Man
upon
striving
to
enter
in
at
the
strait
gate
,
though
it
be
pinching
,
and
grievous
to
the
flesh
.
It
will
put
a
Man
upon
taking
Heaven
by
violence
,
by
an
holy
violence
.
Such
as
rest
in
a
dull
formality
,
will
not
be
got
out
of
that
place
;
such
as
take
up
with
a
few
empty
,
heartless
services
,
as
if
any
thing
was
good
enough
for
God
;
they
that
would
put
him
off
with
such
service
,
as
costeth
them
little
,
or
nothing
,
they
plainly
shew
,
that
as
yet
they
have
not
learnt
to
deny
themselves
.
Even
carnal
self
will
allow
of
the
easie
part
of
Religion
;
it
is
a
little
more
at
ease
for
this
,
more
at
ease
I
say
,
than
if
a
Man
did
cast
off
all
Religion
.
(
14.
)
Self-denial
will
incline
one
to
charitableness
,
and
make
one
helpful
to
others
,
according
to
his
power
.
Herein
Charity
and
Self-denial
fully
agree
,
that
(
as
the
Apostle
sayes
,
1
Cor.
13.5
.
)
Charity
seeketh
not
her
own
:
so
neither
doth
Self-denial
seek
her
own
.
The
Apostle
enjoyneth
,
1
Cor.
10.24
.
Let
no
Man
seek
his
own
:
but
every
Man
anothers
Wealth
.
Which
can
never
be
rightly
observed
,
and
discharged
,
without
Self-denial
.
A
selfish
spirit
is
a
base
,
private
spirit
;
but
a
Self-denying
spirit
is
a
generous
,
publick
spirit
.
Such
a
one
is
for
doing
all
the
good
he
can
.
When
once
we
have
learnt
to
deny
our selves
,
we
shall
scarce
know
how
to
deny
others
,
when
we
have
power
to
help
and
succour
them
.
If
we
have
Estates
,
we
shall
consider
,
we
have
them
not
for
our selves
;
but
to
do
good
with
them
,
to
relieve
those
that
are
in
want
.
If
we
are
close-fisted
,
or
miserable
scanty
in
the
matter
of
contribution
to
the
needy
and
distressed
,
it
would
argue
,
that
Self
has
dominion
in
us
still
,
that
Self
bears
the
Purse
,
and
keeps
the
Keys
with
us
.
(
15.
)
Self-denial
will
dispose
a
Man
to
love
his
very
enemies
,
and
to
forgive
injuries
.
He
will
be
moved
at
those
who
shew
themselves
enemies
to
God
.
Self-denial
will
oppose
the
thoughts
,
or
design
of
Self-revenge
.
We
shall
very
rarely
have
a
mind
to
stand
up
in
Self's
Quarrel
,
when
Self
is
abandoned
,
and
denied
.
One
of
a
Self-denying
spirit
would
be
more
concerned
in
God's
cause
,
than
in
his
own
.
So
it
is
a
good
sign
,
if
all
the
reproaches
Men
cast
upon
us
,
would
not
move
and
trouble
us
so
much
,
as
reproach
cast
upon
God
,
and
his
wayes
:
if
we
could
be
more
easily
reconciled
to
such
as
have
trespassed
sore
on
us
,
and
have
been
very
injurious
to
us
,
than
to
wicked
wretches
that
we
see
going
on
desperately
in
their
trespasses
against
God
,
and
see
to
be
set
against
the
Interest
of
Christ
.
But
if
we
are
nearly
touched
with
any
thing
said
or
done
against
our selves
,
and
as
persons
unconcerned
,
in
all
the
provocations
that
Sinners
offer
unto
God
,
and
all
that
Christ
suffers
in
his
Members
,
&c.
this
looks
ill
,
shews
us
to
be
still
possessed
of
a
base
selfish-spirit
.
(
16.
)
Self-denial
would
make
a
Man
more
concerned
for
the
Church
of
God
,
than
for
himself
.
One
of
a
Self-denying
spirit
would
rejoyce
more
to
see
the
Church
of
Christ
in
a
truly
flourishing
state
(
as
it
was
in
Act.
9.31
.
)
to
see
the
Kingdom
of
Christ
enlarged
,
the
Gospel
propagated
,
&c.
than
he
could
rejoyce
in
his
own
advancement
in
the
World
,
or
in
the
increase
of
his
own
Estate
.
So
on
the
other
hand
,
he
would
lay
to
heart
the
Churches
troubles
and
publick
calamities
,
more
than
his
personal
,
the
Jews
never
build
an
house
,
but
leave
some
part
unfinished
,
in
memory
of
Jerusalems
desolation
;
or
they
must
write
[
the
memory
of
the
Desolation
]
upon
it
.
And
the
Churches
Troubles
should
be
engraven
on
all
our
Worldly
Enjoyments
.
We
should
take
less
delight
in
them
,
when
she
sits
sad
and
solitary
.
A
self-denying
Spirit
,
(
as
the
Psalmist
)
would
prefer
Jerusalem's
welfare
before
his
chief
joy
,
would
make
that
the
chief
ingredient
in
his
rejoycing
,
(
as
Dr.
Hammond
.
)
Or
though
he
was
never
so
low
in
the
World
,
it
would
not
trouble
so
much
,
as
to
think
of
the
low
estate
of
the
Church
,
and
the
declining
state
of
Religion
in
the
World
.
But
if
our
own
losses
,
crosses
,
and
afflictions
lie
exceeding
heavy
on
us
,
while
the
Churches
miseries
lie
light
;
if
we
have
little
sense
of
these
,
are
not
grieved
for
the
affliction
of
Joseph
;
if
it
would
sadly
startle
us
to
see
our
own
Houses
on
fire
,
and
yet
we
are
not
moved
to
see
fire
cast
into
God's
Sanctuary
;
these
things
would
shew
miserable
selfishness
,
not
Self-denial
.
(
17.
)
Self-denial
would
teach
us
to
account
our selves
more
happy
in
serving
,
pleasing
,
honouring
,
and
enjoying
God
,
than
in
having
our
flesh
pleased
,
in
prospering
,
or
being
our selves
advanced
in
the
World
.
Self-denial
would
cause
us
to
be
better
satisfied
,
though
the
flesh
were
pinched
,
and
crossed
,
while
our
Souls
prosper
,
while
Grace
is
vigorous
and
thriving
,
and
while
communion
and
intercourse
with
God
is
maintained
;
then
if
our
Souls
were
sensibly
declining
,
Grace
impar'd
,
our
hearts
more
straitned
in
holy
Duties
,
&c.
though
things
went
never
so
well
with
us
in
the
World
.
(
18.
)
Self-denial
would
reconcile
us
to
the
strictest
Commands
,
that
most
fetter
self
.
This
would
make
Christ's
yoke
easie
.
When
Self
is
denied
,
we
shall
take
part
with
the
strictest
Precepts
and
Commands
,
that
bind
up
Self
most
.
(
19.
)
Self-denial
would
also
reconcile
us
to
the
harshest
Providences
,
as
a
means
to
beat
down
sinful
Self
,
and
base
selfishness
.
When
Self
is
denied
,
what
opposeth
Self
will
not
be
disrellished
so
as
before
it
would
have
been
.
We
shall
be
truly
pleased
,
the
more
we
get
victory
over
our selves
,
by
what
ever
means
the
victory
be
obtained
;
though
it
be
not
gotten
without
blows
,
without
wounds
in
our
flesh
,
without
breaches
in
our
Estates
,
and
outward
comforts
.
(
20.
)
True
Self-denial
will
prepare
a
Man
for
the
cross
.
He
will
not
deny
to
suffer
for
Christ
,
who
has
learnt
to
deny
himself
:
He
that
is
come
to
deny
himself
,
will
readily
take
up
the
Cross
,
to
follow
Christ
.
True
Christian
Self-denial
(
if
we
have
it
)
will
have
an
answer
ready
for
us
,
to
give
to
the
World
,
to
give
to
any
that
would
draw
,
or
deter
us
from
Christ
,
scil.
That
his
we
are
(
not
our
own
)
and
him
we
will
serve
,
and
to
him
we
will
cleave
,
If
Relations
would
draw
us
from
him
,
we
shall
have
this
to
say
,
That
we
are
not
theirs
,
so
much
as
Christ's
;
and
we
had
rather
be
His
,
than
theirs
.
If
Persecutors
would
fright
us
from
him
,
if
they
threaten
to
spoil
us
of
our
Goods
,
to
take
away
our
Estates
,
we
shall
have
this
to
say
,
That
we
have
,
and
would
hold
no
Estates
,
but
to
be
laid
out
for
him
,
or
laid
down
for
him
as
he
pleaseth
:
If
they
threaten
Death
,
That
we
are
His
,
either
to
live
to
Him
,
or
to
dy
for
Him
,
which
he
pleaseth
;
and
that
it
is
better
for
us
to
die
for
his
Truth
,
in
his
Service
,
than
to
live
to
deny
his
Truth
,
to
his
dishonour
.
And
this
is
Self-denial
indeed
,
to
seek
the
Honour
of
Christ
,
by
the
loss
of
all
that
may
be
dear
unto
us
in
this
World
.
Many
would
be
content
to
deny
themselves
in
some
things
here
,
rather
than
openly
deny
Jesus
Christ
.
They
could
be
content
to
suffer
a
little
for
him
,
as
to
suffer
Imprisonment
awhile
,
but
not
to
suffer
at
a
Stake
;
to
run
with
the
foot-Men
,
but
not
to
contend
with
Horses
.
As
is
indeed
notably
observed
,
A
Man
may
deny
Self
for
Self
in
many
particulars
,
and
so
may
please
Self
more
than
he
denies
it
.
This
is
no
true
Self-denial
.
I
would
not
be
unfaithful
to
you
.
And
so
I
must
tell
you
,
If
it
be
thus
,
that
you
would
not
forsake
all
,
rather
than
Christ
,
forsake
all
,
I
say
,
for
Christ
,
when
you
may
be
called
to
it
;
if
you
are
for
keeping
back
a
part
,
you
do
not
yet
deny
your selves
,
yea
,
you
have
denied
Christ
already
in
your
hearts
,
and
therefore
unless
you
be
changed
,
have
no
ground
to
hope
,
that
Christ
will
own
you
.
I
know
many
will
count
this
an
hard
saying
.
But
how
oft
does
Jesus
Christ
tell
you
as
much
?
That
if
Jesus
Christ
be
to
be
believed
,
so
it
is
.
He
alloweth
us
not
to
except
any
thing
;
but
requires
us
to
be
ready
to
lay
down
all
,
even
our
very
lives
for
him
.
See
Luk.
14.26
.
&
v.
33.
Whosoever
he
be
of
you
that
for
saketh
not
all
that
he
hath
,
cannot
be
my
Disciple
.
Though
they
were
not
called
immediately
to
forsake
all
in
act
;
yet
in
intention
,
and
resolution
,
they
were
to
forsake
all
presently
,
if
they
would
be
his
Disciples
.
They
must
be
ready
to
bid
adieu
to
all
things
in
the
World
.
So
weigh
the
Text
and
Context
,
[
Whosoever
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
Cross
.
—
For
whosoever
will
save
his
life
,
shall
lose
it
:
but
whosoever
shall
lose
his
life
for
my
sake
,
and
the
Gospel's
,
the
same
shall
save
it
.
]
That
there
is
no
being
saved
,
(
we
see
)
without
being
Martyrs
,
that
is
,
if
not
actually
,
yet
intentionally
,
and
habitually
,
having
a
will
,
and
resolution
to
lay
down
our
very
lives
for
Christ
,
if
called
to
it
,
if
we
cannot
keep
them
with
a
good
Conscience
,
with
our
fidelity
to
Christ
.
One
thing
more
you
must
note
,
that
it
must
be
for
Christ
,
that
we
are
willing
to
forsake
all
,
or
(
though
we
should
forsake
all
)
it
would
not
prove
us
to
be
Self-denying
persons
.
If
a
Man
was
willing
to
die
in
the
maintenance
,
or
profession
of
the
Truth
,
willing
to
lay
down
his
life
in
this
Cause
,
to
be
enrolled
with
the
noble
Army
of
Martyrs
,
to
get
an
immortal
Name
,
to
have
his
Memory
honoured
when
he
is
dead
and
gone
,
this
is
not
true
Self-denial
.
This
would
be
dying
to
ones
self
,
and
for
ones
self
,
not
to
the
Lord
,
and
for
the
Lord
.
Thus
you
see
,
how
we
may
know
whether
we
have
learnt
to
deny
our selves
.
Yet
I
must
grant
,
that
Self-denial
is
imperfect
here
,
as
other
Graces
,
And
Self
is
never
fully
vanquished
in
this
life
.
It
is
oft
making
insurrections
in
the
Soul
.
Indeed
it
is
a
close
enemy
,
an
enemy
that
lies
very
near
us
.
The
holiest
Men
on
Earth
are
one
way
or
other
disturbed
,
and
set
upon
with
this
enemy
,
Self
.
But
they
are
careful
to
watch
against
it
,
they
are
fighting
it
,
they
oppose
it
,
where-ever
they
meet
with
it
.
And
it
concerneth
us
to
look
well
to
our selves
:
for
we
can
have
no
further
evidence
of
the
truth
of
Grace
in
us
,
than
we
have
,
that
we
are
sincerely
Self-denying
,
and
have
not
only
our
judgments
,
and
Consciences
,
but
also
the
prevailing
part
of
our
Wills
against
base
selfishness
.
OF
SINCERITY
AND
UPRIGHTNESS
.
PSAL.
37.37
.
Mark
the
Perfect
Man
,
and
behold
the
Upright
:
for
the
end
of
that
Man
is
Peace
.
AS
the
Lord
takes
pleasure
in
Vprightness
,
1
Chron.
29.17
.
So
it
is
a
thing
,
that
his
Servants
may
take
comfort
in
.
Hezekiah
(
though
a
King
)
found
no
such
Cordial
in
the
World
.
He
could
take
comfort
in
this
,
even
when
sick
unto
death
,
when
he
had
received
the
Sentence
of
Death
,
Isa.
38.1
,
3.
And
this
was
their
rejoyceing
,
who
had
little
in
the
World
to
take
comfort
in
.
2
Cor.
1.12
.
when
they
were
as
sorrowful
,
and
having
nothing
,
yet
they
would
not
have
parted
with
the
joy
of
their
Sincerity
for
all
the
World
.
God
is
so
pleased
with
Sincerity
,
that
where
he
sees
it
,
he
is
ready
to
overlook
Infirmities
.
As
true
Gold
has
its
grains
of
allowance
.
(
Heb.
8.10
,
12.
)
And
all
the
paths
of
the
Lord
are
Mercy
and
Truth
,
to
such
as
walk
before
him
in
Truth
,
and
Sincerity
.
He
will
be
a
Sun
and
Shield
to
such
:
and
no
good
thing
will
he
withhold
from
them
that
walk
uprightly
,
Psal.
84.11
.
They
shall
have
his
favour
,
and
countenance
here
.
His
Countenance
doth
behold
the
Vpright
,
Psal.
11.7
.
They
have
his
most
gracious
,
and
benign
Aspect
.
And
they
shall
be
taken
into
,
and
enjoy
his
Glorious
Presence
hereafter
.
Whereas
an
Hypocrite
shall
not
come
before
him
:
the
Vpright
shall
dwel
in
his
presence
,
Psal.
140.13
.
Who
shall
dwel
in
God's
holy
Hill
?
The
Psalmist
tells
you
,
Psal.
24.3
,
4.
He
that
hath
clean
hands
,
and
a
pure
heart
.
Psal.
15.1
,
2.
Such
as
walk
uprightly
.
Thus
indeed
the
end
of
the
perfect
,
and
upright
Man
shall
be
peace
,
perfect
peace
,
and
endless
happiness
.
But
there
is
a
twofold
Integrity
,
or
Uprightness
.
There
is
a
Natural
,
or
Moral
Integrity
,
and
there
is
a
Spiritual
Integrity
.
1.
There
is
a
Natural
,
or
moral
Integrity
,
which
is
the
effect
of
common
,
restraining
Grace
.
As
God
gives
the
Consciences
of
some
natural
Men
that
power
,
and
quickness
,
that
in
many
particular
actions
they
are
seen
to
carry
well
,
following
the
dictates
of
their
Consciences
.
Thus
they
are
kept
from
gross
Sins
,
and
shew
forth
many
commendable
Vertues
;
and
that
not
out
of
Cunning
,
but
of
Conscience
.
Their
Consciences
will
not
suffer
them
to
do
otherwise
.
As
Joseph's
Brethren
said
,
We
are
true
Men
,
we
are
no
Spies
.
So
many
natural
Men
are
true
to
their
Principles
.
Many
of
the
Heathen
,
(
of
whom
we
read
in
their
Writers
)
were
just
,
honest
,
plain-dealers
,
would
speak
as
they
thought
,
and
what
ever
they
lost
or
suffered
,
would
not
break
their
words
,
they
were
(
homines
quadrati
)
Square-men
,
and
such
indeed
as
quite
shame
,
and
will
condemn
many
that
are
called
Christians
,
who
having
banished
,
or
seared
Conscience
,
live
in
those
sins
,
that
many
an
honest
Heathen
would
have
chosen
to
die
rather
than
commit
.
And
the
Lord
himself
gives
testimony
to
the
Integrity
of
Abimelech
so
far
,
that
if
he
had
known
Sarah
to
have
been
another
Man's
Wife
,
he
would
not
have
taken
her
to
his
House
,
Gen.
20.6
.
Yea
,
I
know
thou
didst
this
in
the
Integrity
of
thy
heart
.
Yet
we
have
no
ground
to
suppose
that
Abimelech
at
that
time
was
a
Saint
,
a
truly
Upright
Man
.
2.
There
is
a
Spiritual
Integrity
,
which
is
the
effect
of
special
,
renewing
Grace
.
The
effect
of
God's
writing
his
Laws
in
the
heart
.
When
being
renewed
in
the
spirit
of
our
mind
,
we
put
on
the
new
Man
,
which
after
God
is
created
in
Righteousness
,
and
Holiness
of
Truth
,
general
course
.
When
a
Man
intirely
,
without
reserve
,
resignes
,
and
gives
up
himself
to
God
,
heartily
resolved
for
God
,
and
ordinarily
acting
for
him
,
with
respect
to
his
Will
,
and
to
his
Honour
and
Glory
,
in
what
he
does
.
Thus
Integrity
includes
both
being
Vpright
in
heart
,
and
being
of
upright
Conversation
,
Psal.
11.2
.
with
37.14
.
They
that
are
upright
in
heart
,
will
be
of
upright
conversation
,
will
walk
uprightly
:
and
none
can
be
of
upright
conversation
,
none
can
walk
uprightly
,
without
an
upright
heart
.
This
uprightness
is
perfect
for
kind
,
though
but
imperfect
,
as
to
degree
.
As
a
Child
has
all
the
parts
of
a
Man
,
though
not
in
that
full
proportion
,
as
a
Man
hath
;
but
is
growing
toward
it
.
But
that
Integrity
which
may
be
found
in
a
natural
Man
,
is
but
an
imperfect
Embrio
,
or
a
False-Conception
.
Sincerity
and
Uprightness
(
to
speak
properly
)
is
not
a
particular
,
distinct
Grace
;
but
a
necessary
mode
of
all
true
Grace
.
It
is
the
right
mode
of
every
Grace
;
and
of
every
good
Work
too
.
So
we
read
of
the
Sincerity
of
Love
,
2
Cor.
8.8
.
of
Love
unfeigned
,
2
Cor.
6.6
.
And
of
Faith
unfeigned
,
1
Tim.
1.5
.
Sincerity
in
a
Christians
Graces
,
is
as
a
Golden-twist
in
a
Bracelet
,
or
Neck-lace
of
Pearls
,
it
goes
thorow
every
Grace
:
or
as
the
Veins
in
the
Body
,
that
run
thorow
all
the
Parts
,
and
Members
.
Yea
,
Sincerity
is
as
the
Soul
of
Religion
;
without
Sincerity
,
we
can
have
no
more
than
a
form
of
Godliness
,
like
a
dead
Carcass
.
Now
to
shew
,
how
Sincerity
and
Uprightness
may
be
known
.
O
that
I
might
be
a
welcom
Messenger
to
some
,
to
shew
some
their
Uprightness
,
who
cannot
rest
,
but
long
to
be
satisfied
in
this
Point
.
(
1.
)
The
Upright
Man
,
(
though
simple
,
plain
)
is
not
stolid
.
Though
there
is
an
holy
simplicity
joyned
with
Sincerity
,
(
2
Cor.
1.12
.
)
yet
a
brutish
stolidity
,
gross
ignorance
and
integrity
are
utterly
inconsistent
.
Pro.
19.2
,
3.
That
the
Soul
be
without
Knowledg
,
is
not
good
.
(
In
our
old
Translation
thus
,
For
without
Knowledg
the
mind
is
not
good
.
)
The
foolishness
of
Man
perverts
his
way
.
Indeed
ignorance
is
both
Mother
and
Nurse
of
Impiety
:
but
no
friend
to
Integrity
.
Prov.
2.13
.
Walking
in
the
wayes
of
darkness
,
is
opposed
to
keeping
the
paths
of
Vprightness
.
As
the
Simple
,
and
such
as
err
,
are
put
together
,
Ezek.
45.20
.
Pro.
1.22
.
How
long
,
ye
simple
ones
,
will
ye
love
simplicity
?
There
is
a
simplicity
,
that
is
no
vertue
.
It
is
the
Man
of
understanding
that
walketh
uprightly
,
Pro.
15.21
.
Not
the
fool
,
Pro.
19.1
.
He
is
perverse
.
Some
rest
in
their
good
meanings
,
and
boast
of
their
good
,
and
honest
hearts
;
while
they
have
no
care
to
know
what
is
the
good
,
and
acceptable
and
perfect
will
of
God
:
such
are
not
upright
.
(
2.
)
The
Upright
Man
is
for
knowing
the
whole
Will
and
Counsel
of
God
.
He
is
willing
to
hear
of
his
duty
,
to
learn
his
whole
duty
;
He
would
not
stop
his
ear
against
any
Message
,
that
comes
from
God
.
The
single
eye
sees
best
,
Mat.
6.22
.
It
would
not
shut
out
any
light
that
comes
from
above
,
from
the
Father
of
Lights
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
translate
Sincerity
,
some
would
have
taken
from
the
Eagles
trying
of
her
young
,
holding
them
forth
to
the
full
view
of
the
Sun
,
who
(
as
they
say
)
rejects
those
as
spurious
,
and
not
her
genuine
brood
,
which
cannot
with
open
eye
behold
the
Sun
:
or
(
as
most
take
it
)
the
word
is
translated
from
Wares
,
that
are
right
good
,
that
one
is
not
afraid
to
shew
,
and
bring
forth
into
the
light
of
the
Sun
.
When
Men
hate
the
Light
,
and
will
not
come
into
the
Light
,
it
argues
unsoundness
.
But
he
that
doth
truth
,
cometh
to
the
Light
,
Joh.
3.20
,
21.
To
do
Truth
,
and
to
walk
in
Truth
is
as
much
as
to
walk
with
an
upright
heart
,
2
King
.
20.3
.
And
such
as
are
for
walking
in
Truth
,
are
for
coming
to
the
Light
,
for
knowing
the
Truth
,
the
Will
and
Word
of
God
,
the
rule
they
are
to
walk
by
,
Mic.
2.7
.
Do
not
my
Words
do
good
to
him
that
walks
Vprightly
?
Annon
placebunt
verba
mea
?
as
some
,
Will
not
my
words
please
him
?
Yea
,
indeed
it
will
do
much
good
,
it
will
please
them
well
,
to
hear
from
God
,
to
know
more
of
his
mind
.
[
He
that
hath
ears
to
hear
,
let
him
hear
.
]
We
have
that
expression
often
.
All
have
not
ears
to
hear
,
as
the
Upright
have
.
But
where
the
Lord
has
a
mouth
to
speak
,
the
upright
Man
has
an
ear
to
hear
.
He
will
say
still
,
Speak
Lord
,
thy
Servant
heareth
.
The
Upright
heart
is
that
good
and
honest
heart
,
Luk.
8.15
.
pulchro
&
bono
:
quod
non
modo
bonum
videri
,
sed
&
esse
,
studet
.
Brugens
.
in
Pol.
Synops
.
which
is
both
ready
to
receive
,
and
careful
to
keep
the
Word
.
The
Sincere
Milk
of
the
Word
will
readily
down
,
and
agree
well
with
Sincere
hearts
.
Upright
words
,
words
of
truth
will
be
very
acceptable
(
Eccl.
12.10
.
)
to
true
upright
hearts
.
False
,
deceitful
,
and
unsound
hearts
are
willingly
ignorant
,
and
willing
to
be
deceived
in
many
points
.
But
a
plain
,
honest
heart
would
pray
,
as
the
Psalmist
,
Psal.
119.29
.
Remove
from
me
the
way
of
lying
;
and
grant
me
thy
Law
graciously
.
And
(
as
it
is
in
Job
)
what
I
see
not
,
teach
thou
me
.
When
such
come
to
the
Word
they
can
say
(
with
Cornelius
,
Act.
10.33
.
)
Now
are
we
here
present
before
God
,
to
hear
all
things
that
are
commanded
thee
of
God
.
They
would
entertain
every
Divine
Truth
,
welcom
every
Word
of
God
.
They
would
chuse
the
way
of
truth
,
when
discovered
,
how
cross
soever
to
their
worldly
interests
,
or
to
their
former
apprehensions
and
opinions
.
As
Psal.
119.30
.
I
have
chosen
the
way
of
Truth
.
And
v.
162.
I
rejoyce
at
thy
Word
,
as
one
that
findeth
great
Spoil
.
As
the
Truth
and
Will
of
God
was
further
revealed
to
him
,
he
was
very
much
joyed
,
as
one
that
had
got
a
rich
prize
.
And
thus
an
Vpright
heart
and
a
corrupt
mind
will
not
dwell
together
.
That
the
Upright
Man
has
a
will
and
desire
to
know
the
whole
Counsel
of
God
,
so
far
as
is
his
concern
,
and
duty
;
this
is
a
special
preservative
from
undoing
errors
,
and
mistakes
in
Religion
.
Psal.
37.31
.
The
Law
of
his
God
is
in
his
heart
,
none
of
his
steps
shall
slide
.
Pro.
11.3
.
The
Integrity
of
the
Upright
shall
guide
them
.
And
v.
5.
The
Righteousness
of
the
Perfect
shall
direct
his
way
.
Pro.
13.6
.
Righteousness
keepeth
him
that
is
upright
in
the
way
.
Prov.
21.29
.
As
for
the
upright
he
directeth
his
way
.
If
he
has
been
drawn
into
error
,
into
by
paths
,
he
does
not
harden
his
face
,
as
resolved
to
persist
in
his
course
:
but
looks
about
him
,
considers
,
and
so
comes
to
understand
his
errour
and
to
see
the
right
way
,
which
his
heart
is
for
walking
in
.
(
3.
)
The
Upright
Man
is
willing
to
be
searched
,
is
for
self-searching
.
Truth
seeks
no
corners
,
(
though
it
may
sometimes
be
driven
into
corners
.
)
Such
as
deal
with
deceitful
Wares
,
will
keep
their
Shops
dark
,
or
use
false-lights
;
but
if
you
mean
honestly
,
and
your
Commodities
be
right
,
you
are
not
unwilling
to
bring
them
into
the
light
.
And
he
that
will
neither
deceive
others
,
nor
be
deceived
himself
,
certainly
,
that
Man
is
not
in
a
way
of
studied
Hypocrisie
.
See
how
the
Man
after
God's
heart
prayeth
,
Psal.
139.23
,
24.
Search
me
,
O
God
,
and
know
my
heart
:
try
me
,
and
know
my
thoughts
.
And
see
if
there
be
any
wicked
way
in
me
.
The
meaning
may
be
,
that
he
would
have
God
to
discover
him
more
fully
to
himself
,
as
well
as
clear
up
his
integrity
to
others
.
God's
searching
and
trying
Men
is
not
for
his
own
information
;
but
to
make
them
known
to
themselves
,
or
others
.
The
Psalmist
was
so
willing
to
have
his
heart
searched
,
that
he
prayes
earnestly
for
it
.
Search
me
,
O
God
,
and
try
me
,
&c.
And
this
is
an
hopeful
sign
of
Sincerity
,
if
thou
art
for
strict
and
serious
Self-examination
,
and
much
in
it
.
As
a
godly
Minister
told
me
,
a
little
before
his
death
,
That
it
was
some
stay
to
him
then
,
that
he
had
loved
uses
of
Examination
,
that
it
was
very
pleasing
to
him
to
read
,
or
hear
that
part
of
the
Application
of
the
Word
soundly
prosecuted
.
Hypocrites
are
for
enquiring
into
others
,
for
a
narrow
observing
,
and
censuring
of
others
;
rather
than
for
searching
,
and
examining
themselves
.
Hypocrites
use
to
be
quick-sighted
abroad
,
but
have
no
mind
to
look
home
,
love
to
be
great
strangers
at
home
.
As
decayed
Tradesmen
,
broken
Chapmen
,
have
no
delight
to
look
into
their
Books
of
Accounts
;
so
Hypocrites
,
those
deceitful
Chapmen
,
care
not
for
looking
into
the
Books
of
their
own
Consciences
.
(
4.
)
A
sound
upright
Heart
,
will
approve
of
sound
and
wholesome
admonition
and
reproof
.
To
take
reproof
well
,
as
it
is
a
sign
of
an
humble
,
Self-denying
spirit
,
so
of
an
upright
heart
.
And
one
that
desires
to
walk
uprightly
,
will
be
glad
to
be
told
of
it
,
when
he
has
stepped
awry
,
or
turned
out
of
the
way
:
Let
the
Righteous
smite
him
,
it
shall
be
a
kindness
,
Psal.
141.5
.
If
sound
and
wholsome
Admonition
will
not
down
with
us
,
it
would
shew
our
hearts
unsound
.
An
upright
heart
would
not
hate
him
that
reproveth
,
would
not
abhor
him
that
speaketh
uprightly
.
They
were
Lying
Children
,
which
said
to
the
Prophets
,
Prophesy
not
unto
us
right
things
,
speak
unto
us
smooth
things
,
prophesy
Deceits
,
Isa.
30.9
,
10.
The
upright
heart
is
for
right
things
;
whilst
the
unsound
heart
is
more
for
pleasing
Deceits
.
And
the
Hypocrite
can
worst
of
all
endure
to
hear
any
thing
against
his
beloved
Bosom-sin
.
As
Herod
could
not
bear
it
,
when
John
told
him
of
his
Herodias
,
Mat.
14.3
,
4
,
5.
(
5.
)
The
upright
Heart
is
not
for
hiding
Sin
,
but
for
a
plain
and
hearty
confession
of
it
.
The
word
translated
Perfect
,
[
mark
the
perfect
Man
]
signifies
Plain
,
or
Simple
,
Perfect
,
plain
Man
.
As
Jacob
was
a
plain
Man
,
Gen.
25.27
.
it
is
the
same
word
.
He
hath
not
those
cunning
shifts
,
as
others
use
.
Simplex
,
sine
plicis
,
He
cannot
fold
,
and
wrap
up
an
evil
Matter
,
as
others
will
do
.
As
Job
,
an
upright
Man
,
had
not
the
art
to
keep
his
Sins
close
.
Job
31.33
.
If
I
had
covered
my
Transgressions
as
Adam
,
(
or
,
after
the
manner
of
Men
)
by
hiding
mine
Iniquity
in
my
bosome
.
The
plain
Heart
knows
not
how
to
cover
Sin
:
The
upright
Man
is
one
,
in
whose
spirit
is
no
guile
,
Psal.
32.2
.
He
has
no
will
to
dissemble
,
or
conceal
his
Sins
,
or
to
excuse
,
or
extenuate
them
.
Some
think
,
the
Psalmist
looks
especially
to
that
plainness
,
freeness
,
open-heartedness
in
Confession
,
whereunto
the
pardon
of
Sin
is
promised
,
(
as
we
find
in
other
Texts
of
Scripture
,
see
Prov.
28.13
.
1
John
1.9
.
)
And
what
follows
there
,
Psal.
32.3
,
5.
doth
very
much
countenance
such
an
interpretation
:
Blessed
is
the
Man
,
unto
whom
the
Lord
imputeth
not
Iniquity
,
and
in
whose
spirit
there
is
no
Guile
.
Then
it
follows
,
When
I
kept
silence
,
my
Bones
waxed
old
,
through
my
roaring
all
the
day
long
.
—
I
acknowledg
my
Sin
unto
thee
,
and
mine
Iniquity
have
I
not
hid
:
I
said
,
(
i.
e.
resolved
)
I
will
confess
my
Transgressions
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
Sin
.
And
he
freely
confessed
his
Sin
not
only
to
the
Lord
,
but
to
Man
,
2
Sam.
12.13
.
Hypocrites
,
like
the
Pharisees
,
are
for
justifying
themselves
:
And
what
they
cannot
justifie
,
they
will
mince
,
and
extenuate
all
they
can
.
How
much
ado
had
the
Prophet
Samuel
with
Saul
,
to
convince
him
of
his
Sin
?
And
after
all
,
he
could
not
be
brought
to
a
free
,
serious
,
and
hearty
Confession
.
He
confesseth
,
but
not
without
an
excuse
,
1
Sam.
15.24
.
Hypocrites
are
not
for
confessing
,
till
they
can
no
longer
hide
their
Sins
.
Or
if
they
confess
some
Sins
for
fashion-sake
,
they
are
usually
such
as
the
best
are
not
free
from
.
They
have
still
a
desire
to
keep
close
their
Bosom-sins
.
(
6.
)
The
upright
Man
has
left
halting
betwixt
two
,
is
really
resolved
for
God
,
and
entirely
devoted
to
him
.
Thus
his
heart
is
perfect
with
God
,
1
King
.
8.61
.
2
Chron.
16.9
.
his
heart
is
for
God
before
all
other
;
it
is
not
divided
betwixt
God
,
and
other
things
.
The
Hypocrites
heart
,
like
the
Adulteresses
,
is
divided
,
divided
betwixt
God
and
Mammon
,
divided
betwixt
God
,
and
his
Lusts
.
That
is
a
false
,
adulterous
heart
,
that
is
divided
betwixt
God
,
and
other
Lovers
:
But
blessed
are
they
that
seek
him
with
the
whole
heart
,
Psal.
119.2
.
Sic
ut
eum
solum
quaerant
&
diligant
,
reliqua
tantùm
propter
Deum
.
for
himself
,
and
other
things
but
for
him
.
As
the
Psalmist
could
say
for
himself
,
ver.
10.
With
my
whole
heart
have
I
sought
thee
.
The
Lord
promised
,
Jer.
24.7
.
that
his
People
should
return
unto
him
with
their
whole
heart
.
As
he
says
of
the
main
Body
of
the
People
on
the
contrary
,
Jer.
3.10
.
Judah
hath
not
turned
unto
me
with
her
whole
heart
,
but
feignedly
.
Where
we
see
,
that
is
not
a
true
,
but
feigned
conversion
to
God
,
which
is
not
with
the
whole
heart
.
We
must
turn
unto
the
Lord
our
God
with
all
our
heart
,
and
with
all
our
soul
,
Deut.
30.10
.
And
thus
we
must
love
him
,
Deut.
13.3
.
And
thus
we
must
serve
him
,
Deut.
10.12
.
And
to
serve
him
thus
,
is
to
serve
him
in
truth
.
1
Sam.
12.24
.
Serve
him
in
truth
,
with
all
your
hearts
.
Object
.
But
then
where
is
there
a
Man
upon
Earth
,
that
truly
turns
to
God
,
or
loves
,
or
serves
him
,
if
there
be
no
doing
these
in
truth
,
but
with
all
the
heart
?
Answ.
Speaking
strictly
,
none
do
thus
turn
to
God
,
love
,
seek
,
or
serve
him
.
But
the
phrase
,
with
all
the
heart
,
and
with
the
whole
heart
,
must
be
taken
in
a
more
favourable
sense
here
.
So
the
whole
heart
,
and
a
perfect
heart
,
is
opposed
to
a
double
heart
,
a
divided
heart
,
an
heart
and
an
heart
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
double-minded
Man
,
is
the
Character
of
an
Hypocrite
,
James
1.8
.
He
has
two
souls
(
as
it
were
)
one
inclining
him
towards
God
and
Christ
,
and
Heaven
;
another
inclining
more
strongly
towards
the
World
,
towards
Worldly
Riches
,
Pleasures
,
Vain-glory
,
or
Applause
.
He
is
double-soul'd
,
and
therefore
unstable
,
not
knowing
where
to
fix
.
When
he
would
give
up
himself
to
his
Lusts
,
Conscience
is
pulling
him
back
;
and
when
he
should
give
up
himself
to
God
,
his
Lusts
draw
him
back
.
And
his
heart
being
never
truly
set
on
God
,
it
is
more
easily
drawn
from
him
,
than
from
the
World
,
from
his
Lusts
,
which
he
is
more
for
.
Object
.
But
is
there
not
Flesh
and
Spirit
(
two
contrary
Principles
)
in
the
best
Saint
upon
Earth
?
Answ.
True
:
Yet
so
,
that
the
Spirits
interest
is
predominant
,
the
prevailing
bent
of
the
Heart
,
and
Will
is
for
God
.
But
the
Hypocrite
is
still
halting
betwixt
two
Opinions
,
his
heart
divided
betwixt
God
and
the
World
.
Like
a
Man
that
is
in
bivio
,
Of
the
new
Cov.
p.
225.
in
a
double
way
(
as
Dr.
Preston
has
the
Comparison
)
he
stands
and
looks
on
both
,
and
knows
not
which
to
take
:
So
the
double-minded
Man
looks
upon
God
,
and
looks
upon
the
World
;
and
one
while
he
is
for
God
,
another
while
for
the
World
.
He
stands
thus
in
suspence
.
Whereas
the
upright
Man
is
come
to
his
choice
,
he
is
resolved
what
way
to
take
,
and
all
the
World
cannot
turn
him
.
His
heart
is
fixed
upon
God
,
his
resolution
thorowly
set
for
God
.
Though
honest
hearts
do
find
unsteadiness
,
as
to
Degrees
;
yet
they
are
not
unsettled
,
as
to
the
Object
.
The
prevailing
habitual
bent
of
such
hearts
,
is
towards
God
;
though
they
are
not
carried
out
towards
him
with
the
like
ardency
of
Affection
,
and
like
vigorous
endeavours
at
all
times
.
(
7.
)
The
upright
Man
is
one
that
loves
the
Lord
Jesus
Christ
in
sincerity
,
Cant.
1.4
.
The
upright
love
thee
.
Hypocrites
,
unsound
Professors
,
do
but
pretend
love
to
the
Lord
Jesus
Christ
;
the
Upright
only
love
him
indeed
.
Thus
the
Apostle
concludes
his
Epistle
to
the
Ephesians
,
[
Grace
be
with
all
them
that
love
our
Lord
Jesus
Christ
in
sincerity
.
]
Here
all
the
Hypocrites
in
the
World
fall
short
,
and
are
cut
out
.
While
an
Hypocrite
in
outward
actions
,
may
may
seem
to
out-do
many
a
sincere
Christian
;
yet
in
the
point
of
affection
he
is
utterly
wanting
.
He
wants
that
,
which
should
be
the
main
spring
of
his
actions
.
He
is
wholly
acted
from
self-love
,
and
by
self-respects
,
not
from
love
to
Jesus
Christ
,
which
is
the
cause
of
that
great
unevenness
in
the
course
of
Hypocrites
.
They
are
not
steady
;
but
off
and
on
,
moved
to
and
fro
,
as
self-interest
,
and
self-respects
move
and
incline
them
.
While
it
is
for
their
credit
,
and
profit
,
and
is
like
to
make
way
for
their
preferment
to
profess
his
Name
,
they
would
be
sorry
that
any
should
be
more
forward
to
own
Christ
,
and
his
wayes
,
than
they
:
but
when
the
wind
bloweth
in
another
quarter
,
ordinarily
they
will
then
face
about
,
and
shamefully
retreat
:
or
if
they
hold
on
,
yet
it
is
still
from
some
self-respect
,
not
from
real
love
to
Christ
.
But
the
Upright
heartily
love
him
,
and
therefore
cleave
to
him
with
full
purpose
of
heart
,
and
follow
him
fully
,
even
when
he
is
most
despised
,
and
opposed
.
Like
those
good
Women
,
to
whom
the
Angel
spake
,
Mat.
28.5
.
Fear
not
ye
:
for
I
know
that
ye
seek
Jesus
,
which
was
crucified
.
They
that
love
Christ
indeed
,
will
continue
seeking
him
,
when
most
despised
,
when
persecuted
,
when
crucified
.
And
if
our
hearts
be
not
with
Christ
,
they
cannot
be
sound
,
and
upright
.
(
8.
)
The
Upright
Man
is
careful
in
his
ordinary
course
to
walk
before
God
,
to
carry
as
in
God's
sight
and
presence
.
Gen.
17.1
.
Walk
before
me
,
and
be
thou
Perfect
,
or
Upright
.
Uprightness
in
heart
and
life
is
not
attained
without
a
sense
of
God's
presence
with
us
,
without
setting
the
Lord
before
us
.
So
1
King
.
9.4
.
If
thou
wilt
walk
before
me
,
as
David
thy
Father
walked
in
integrity
of
heart
,
and
in
uprightness
.
Is.
57.2
.
each
one
walking
in
his
Vprightness
.
Others
have
it
,
before
Him
,
(
as
it
is
in
the
Margent
)
each
one
that
hath
walked
before
him
.
Indeed
one
cannot
walk
in
Vprightness
,
that
does
not
walk
before
him
.
2
Cor.
2.17
.
of
Sincerity
,
and
in
the
sight
of
God
,
go
together
.
And
it
is
something
to
this
purpose
,
that
they
that
know
God
,
and
the
upright
in
heart
,
are
joyned
,
Psal.
36.10
.
As
Hypocrites
,
and
they
that
forget
God
,
are
put
together
,
Job
8.13
.
The
Upright
so
know
God
,
as
to
remember
him
,
they
have
their
thoughts
much
upon
him
.
The
Hypocrite
forgets
God
,
thinks
little
of
him
.
He
puts
off
the
serious
thoughts
of
God
,
of
his
Omnipresence
,
of
his
Omniscience
,
&c.
as
otherwise
he
could
never
go
on
still
and
quietly
in
a
way
of
Hyprocrisie
.
The
Upright
ordinarily
so
mind
God's
Presence
with
them
,
his
eye
upon
them
,
that
they
are
awed
therewith
,
and
fear
before
him
.
He
that
walkes
Vprightly
,
is
ever
one
that
feareth
the
Lord
,
Prov.
14.2
.
(
9.
)
The
Upright
Man
is
one
that
hates
,
opposes
,
and
forsakes
all
known
Sin
.
There
is
no
Sin
he
knows
of
,
that
he
would
spare
and
indulge
.
And
this
is
a
certain
infallible
note
,
and
caracter
,
if
we
can
find
it
in
our selves
.
The
Vpright
in
heart
,
and
the
Pure
in
heart
are
really
the
same
.
Quest.
But
who
can
say
,
I
have
made
my
heart
clean
?
I
am
pure
from
my
Sin
?
Answ.
It
is
true
,
an
absolute
perfect
purity
is
not
to
be
found
in
any
upon
Earth
,
but
only
in
Heaven
,
yet
the
Upright
are
said
to
be
of
a
clean
heart
,
and
to
have
a
pure
heart
(
Psal.
73.1
.
and
24.4
.
)
comparatively
.
That
is
,
compared
with
themselves
,
what
they
were
,
before
God
created
this
clean
heart
in
them
,
and
put
a
right
spirit
into
them
;
as
also
compared
with
others
,
that
are
strangers
to
the
work
of
spiritual
renovation
.
So
the
denomination
follows
the
better
part
.
As
we
say
,
a
Corn-field
,
notwithstanding
there
are
many
Weeds
in
it
too
.
And
a
Gold-Mine
,
though
there
is
much
Dross
with
the
Gold
.
And
there
is
this
further
to
be
said
,
that
though
there
is
sin
and
impurity
still
cleaving
,
and
adhering
to
the
Upright
Man
;
yet
his
heart
cleaves
not
to
any
sin
.
It
is
so
far
pure
,
it
is
not
for
joyning
,
or
mingling
with
corruption
;
but
would
work
it
out
.
There
is
no
way
of
wickedness
allowed
of
in
the
heart
,
that
is
upright
.
This
last
note
is
clearly
laid
down
,
Prov.
16.17
.
The
high-way
of
the
Vpright
is
to
depart
from
evil
.
This
is
the
common
path
such
daily
keep
unto
.
In
their
ordinary
course
they
have
a
care
to
depart
from
evil
,
from
evil
in
genere
,
which
contains
the
several
species
,
or
kinds
of
evil
.
So
Job
that
was
a
Perfect
and
Vpright
Man
,
shewed
it
in
his
eschewing
evil
,
Job
1.1
.
Though
the
Upright
Man
cannot
live
absolutely
free
from
sin
;
Yet
neither
can
he
live
in
sin
.
It
is
not
his
Element
.
Though
sin
has
a
being
in
him
still
;
yet
it
has
not
dominion
over
him
.
Psal.
19.13
.
Let
them
not
have
dominion
over
me
:
then
shall
I
be
Vpright
.
There
is
reigning
sin
,
which
a
Man
does
not
oppose
;
but
gives
up
himself
unto
,
which
he
willingly
serves
,
and
obeys
:
and
this
is
altogether
inconsistent
with
Uprightness
.
Again
,
there
is
sin
which
is
not
reigning
,
but
resisted
,
which
a
Man
does
not
allow
of
,
but
desires
and
endeavours
to
shake
off
,
Watches
,
prays
,
strives
against
:
and
the
existence
,
or
presence
of
such
sin
does
not
deny
,
or
disprove
a
Man's
Uprightness
.
An
upright
Man
may
fall
into
Sin
;
but
he
does
not
continue
in
Sin
.
It
is
not
his
way
.
But
his
high-way
is
to
depart
from
evil
.
Here
is
a
broad
difference
betwixt
the
Hypocrite
,
and
the
Upright
.
1.
An
Hypocrite
will
sometimes
seem
very
zealous
against
Sin
in
others
,
and
be
forward
to
censure
,
and
condemn
others
;
while
he
willingly
overlooks
,
and
indulges
Sin
in
himself
.
He
can
sooner
espie
a
mote
in
anothers
Eye
,
than
a
beam
in
his
own
Eye
.
An
upright
Man
,
though
he
would
not
partake
of
others
Sins
by
Connivance
,
&c.
yet
he
sets
especially
against
his
own
Sins
,
and
against
sin
in
those
that
are
nearest
to
him
:
In
the
first
place
he
would
reform
at
home
.
2.
An
Hypocrite
may
leave
some
Sins
,
as
Jehu
destroyed
Baal
,
and
Herod
probably
reformed
in
some
things
:
But
the
Upright
Man
is
an
Enemy
to
all
known
Sin
.
3.
An
Hypocrite
is
for
lopping
off
the
Branches
:
But
the
upright
Man
is
striking
even
at
the
root
of
Sin
.
He
is
for
mortifying
that
body
of
Sin
within
him
.
He
is
sick
of
that
body
of
Death
.
He
strives
in
good
earnest
against
inward
evil
Inclinations
.
An
Hypocrite
,
whilst
he
keeps
his
hands
clean
from
gross
acts
of
Sin
,
has
no
care
,
takes
no
pains
to
purifie
his
heart
.
Whilst
he
avoids
open
Prophaneness
,
he
tolerates
,
and
allows
of
inward
Corruptions
,
and
Heart-pollutions
,
Mat.
23.25
,
26.
&c.
The
upright
Man's
care
is
to
cast
,
and
keep
Sin
out
of
his
Heart
,
as
well
as
out
of
his
Life
.
4.
An
Hypocrite
is
not
afraid
of
doing
that
in
God's
sight
,
which
he
would
be
afraid
,
or
ashamed
to
do
in
the
view
of
others
;
or
if
he
thought
Men
would
come
to
the
knowledg
of
it
.
The
upright
ordinarily
dread
to
sin
in
secret
,
fear
to
sin
against
God
,
though
it
were
possible
to
keep
it
close
from
the
knowledg
of
the
World
.
5.
An
Hypocrite
will
condemn
the
Sins
of
former
Times
,
while
he
is
easily
drawn
to
a
compliance
with
the
sins
and
corruptions
of
the
present
Times
he
liveth
in
;
like
those
,
Mat.
23.29
,
30
,
34.
But
an
upright
Man
will
be
good
in
bad
Times
:
As
Noah
,
Gen.
6.9
.
Noah
was
a
just
Man
,
and
perfect
,
or
upright
in
his
Generation
.
In
that
wicked
Age
,
wherein
Iniquity
did
so
much
abound
,
and
defile
the
World
,
yet
still
he
retained
his
Integrity
.
He
was
a
just
,
a
righteous
Man
,
when
the
Earth
was
filled
with
violence
.
He
walked
with
God
,
even
at
that
time
,
when
Mankind
generally
,
as
with
one
consent
,
lay
wallowing
in
Sin
.
So
Psal.
125.4
,
5.
They
that
are
upright
in
heart
,
are
opposed
to
such
as
turn
aside
unto
crooked
ways
.
They
cannot
wind
about
,
and
turn
with
the
Times
,
as
others
.
An
upright
Man
hates
the
work
of
them
that
turn
aside
,
and
resolves
,
it
shall
not
cleave
to
him
,
Psal.
101.3
.
Psal.
26.11
.
But
as
for
me
,
I
will
walk
in
mine
Integrity
.
Vprightness
,
Rectitude
,
and
Streightness
,
are
words
of
very
near
,
and
great
affinity
.
An
upright
Man
is
for
conforming
himself
to
the
Word
,
a
streight
Rule
,
is
not
conformed
to
the
World
,
cannot
bend
to
the
sinful
humours
,
and
examples
of
Men.
6.
An
Hypocrite
sometimes
whilst
he
abstains
from
gross
Sins
,
freely
allows
himself
in
lesser
Sins
,
or
such
as
he
accounts
little
,
Peccadillo's
.
Take
that
Instance
the
Apostle
James
gives
,
James
1.26
.
If
any
Man
among
you
seem
to
be
Religious
,
and
bridleth
not
his
Tongue
,
but
deceiveth
his
own
Heart
,
this
Man's
Religion
is
vain
.
Some
will
seem
to
have
a
care
of
their
Actions
,
who
have
no
care
of
their
Words
.
Words
are
but
Wind
with
them
.
And
(
as
a
Learned
Man
observes
)
'T
is
the
Hypocrites
Sin
.
Dr.
Manton
on
Jam.
3.2
.
pag.
357.
They
abstain
from
grosser
Actions
,
but
usually
offend
in
their
Words
,
in
boasting
Professions
,
and
proud
Censures
.
A
sound
upright
Man
would
not
offend
,
so
much
as
in
Word
,
(
James
3.2
.
)
Such
as
have
no
care
to
bridle
and
govern
their
Tongues
,
to
keep
them
under
a
Law
;
the
Apostle
tells
us
,
their
Religion
is
vain
.
So
an
ordinary
allowance
of
any
known
Sin
,
as
accounted
little
,
will
not
stand
with
Uprightness
,
which
engageth
the
Heart
against
all
known
Sin
.
7.
Sometimes
an
Hypocrite
will
seem
very
strict
,
and
tender
in
lesser
matters
,
and
very
nice
,
and
scrupulous
about
some
things
lawful
;
whilst
he
makes
no
bones
of
Sins
indeed
,
and
very
great
Sins
,
if
he
can
but
get
any
cover
for
them
.
Like
those
,
Mat.
23.24
.
who
would
strain
at
a
Gnat
,
and
swallow
a
Camel
.
They
that
would
not
have
eaten
with
unwashen
hands
,
yet
care
not
how
they
defiled
them
with
Oppression
,
with
cruel
and
unjust
Practices
;
such
are
far
from
the
Path
of
the
Vpright
.
The
upright
Man
indeed
would
abstain
from
the
appearance
of
evil
;
and
much
more
from
apparent
Evils
.
8.
An
Hypocrite
,
whatever
Sins
he
may
seem
to
abandon
and
forsake
,
yet
has
some
beloved
Sin
,
and
generally
some
flesh-pleasing
,
or
gainful
Sin
,
that
he
knows
not
how
to
part
with
,
which
he
hides
in
his
bosom
.
But
here
now
I
come
to
the
good
old
mark
of
Sincerity
,
(
as
one
calls
it
)
which
Divines
have
used
to
lay
down
:
The
upright
Man
has
a
special
care
to
get
down
,
and
keep
down
any
such
Sin
,
or
Sins
,
as
he
finds
himself
most
inclined
unto
.
And
here
we
may
apply
that
of
the
Psalmist
,
Psal.
18.23
.
I
was
also
upright
before
him
;
and
I
kept
my self
from
mine
Iniquity
.
Indeed
I
find
a
learned
Man
referring
this
to
that
passage
,
1
Sam.
26.9
,
11.
where
David
would
not
take
the
fairest
opportunity
to
revenge
himself
on
Saul
,
to
get
rid
of
his
greatest
Enemy
.
When
,
had
he
consulted
with
Carnal
Reason
,
that
would
readily
have
prompted
him
with
speed
to
dispatch
his
Enemy
,
to
provide
for
his
own
safety
;
yet
he
resolutely
withstood
the
Temptation
,
and
what
Corrupt
Nature
would
have
inclined
him
to
;
and
neither
would
himself
lay
violent
hands
on
Saul
,
nor
suffer
Abishai
to
do
it
.
Thus
the
greater
temptations
one
has
to
Sin
,
if
they
are
heartily
resisted
(
si
caetera
sint
paria
)
it
is
a
greater
evidence
of
ones
Integrity
and
Uprightness
.
As
in
Joseph
,
Gen.
39.9
.
and
Job
,
Job
2.3
.
and
David
here
.
But
divers
give
the
sense
,
which
is
to
my
present
purpose
,
(
though
indeed
the
words
may
be
taken
more
largely
)
I
kept
my self
from
mine
Iniquity
,
]
i.
e.
From
the
Sin
,
unto
which
by
Nature
,
Constitution
,
or
the
like
,
he
was
most
prone
.
So
that
is
an
upright
heart
indeed
,
which
is
turned
against
its
Bosom-sin
.
He
is
an
upright
Man
,
who
hath
not
any
Sin
that
he
would
not
gladly
part
with
.
10.
Uprightness
and
Sincerity
are
more
directly
opposite
,
and
in
a
special
manner
contrary
to
such
Sins
as
these
,
viz.
a
way
of
Hypocrisie
,
a
way
of
Lying
,
and
walking
by
the
false
line
of
Carnal
Policy
.
(
1.
)
Sincerity
is
most
opposite
to
Hypocrisie
.
The
Hypocrite
desires
to
seem
good
,
rather
than
to
be
good
.
Of
Machiavil's
mind
,
he
thinks
the
name
,
and
repute
of
being
Religious
,
and
Consciencious
,
may
be
of
use
to
his
designs
;
but
that
the
thing
it self
would
be
a
burden
.
The
sincere
upright
Christian
,
would
be
better
than
he
seems
;
the
Hypocrite
is
only
for
making
a
shew
.
He
feigns
himself
to
be
what
he
is
not
,
and
makes
a
shew
of
doing
what
in
very
deed
he
does
not
.
The
upright
Man
is
one
,
in
whose
spirit
there
is
no
such
studied
guile
.
There
is
a
state
of
Hypocrisie
,
when
Men
pretend
to
be
devoted
to
God
,
and
his
Service
,
while
it
is
nothing
so
,
(
Isa.
48.1
.
)
Their
hearts
are
rotten
,
and
false
to
God
,
and
still
in
league
with
their
Lusts
.
Now
a
state
of
Hypocrisie
is
plainly
inconsistent
with
true
Grace
,
Sincerity
,
and
Uprightness
.
Again
,
There
is
Hypocrisie
in
some
particular
Acts
,
and
in
some
Degree
.
As
to
seem
more
affected
,
intent
,
and
fervent
in
Duty
,
in
hearing
the
Word
,
Prayer
,
&c.
or
to
seem
more
eminent
in
this
,
or
that
Grace
,
than
one
is
really
.
This
partial
Hypocrisie
(
as
we
may
call
it
)
though
very
sinful
,
may
stand
with
Vprightness
in
the
main
.
Only
take
this
note
along
with
you
,
That
as
an
upright
Man
espies
,
and
reflects
upon
it
,
he
cannot
but
loath
himself
for
it
.
He
has
worse
thoughts
of
himself
for
this
;
and
he
is
working
it
out
.
It
is
not
a
thing
that
he
allows
.
Reigning
,
and
allowed
Hypocrisie
is
a
clear
proof
of
an
unsound
insincere
Heart
.
The
upright
Man
is
one
in
whom
is
no
allowed
guile
.
He
is
humbled
for
what
Hypocrisie
he
finds
in
himself
,
he
hates
,
he
resists
it
.
Though
Hypocrisie
be
sometimes
present
with
thee
,
if
it
be
not
prevalent
,
if
it
has
not
dominion
over
thee
,
it
will
not
prove
thee
an
Hypocrite
.
Hypocrisie
is
not
a
burden
to
an
Hypocrite
,
it
rests
in
his
heart
,
as
in
suo
loco
,
in
its
natural
seat
,
and
proper
place
.
Further
,
If
others
have
better
thoughts
of
thee
,
have
an
higher
opinion
of
thy
Gifts
,
and
Graces
,
than
there
is
real
ground
for
;
yet
if
it
be
without
thy
affecting
,
or
seeking
by
dissimulation
,
or
feigning
to
be
better
than
thou
art
;
and
if
it
be
contrary
to
thy
will
,
and
liking
,
it
is
no
fault
of
thine
,
but
the
other's
Error
,
and
Mistake
.
Yea
,
further
:
If
thou
art
putting
thy self
oft
upon
good
Discourse
,
(
as
thou
hast
opportunity
)
though
(
alas
!
)
thou
findest
thy
heart
dead
,
and
dull
,
little
affected
with
the
things
of
God
at
present
,
of
which
thou
chusest
to
discourse
;
yet
this
is
not
to
act
the
part
of
an
Hypocrite
,
it
is
not
the
Sin
of
Hypocrisie
,
when
thy
end
in
speaking
,
is
to
affect
thy
own
heart
,
and
those
that
hear
thee
,
(
which
is
good
)
and
not
to
seem
more
affected
than
thou
art
.
When
thou
dost
not
design
to
set
off
thy self
,
but
indeed
to
edifie
thy self
,
and
others
,
so
far
thy
heart
is
right
,
and
sincere
;
though
it
be
not
so
warm
,
and
lively
,
as
it
ought
to
be
.
And
what
is
here
noted
of
Christian
Conference
,
the
like
may
be
said
of
praying
with
others
,
&c.
(
2.
)
Sincerity
and
Uprightness
have
a
peculiar
contrariety
also
to
a
way
of
Lying
,
or
deceitful
Speaking
.
Mentiri
est
contra
mentem
ire
,
to
speak
contrary
to
ones
mind
,
or
thoughts
.
And
how
contrary
is
this
to
Plain-heartedness
?
The
Upright
will
speak
uprightly
,
Isa.
33
15.
His
words
are
of
the
uprightness
of
his
heart
,
(
Job
.
33.3
.
)
A
righteous
Man
hateth
Lying
,
Prov.
13.4
.
That
it
is
a
false
slander
,
to
say
of
such
,
Though
they
will
not
Swear
,
yet
they
will
Lye
.
An
upright
Man
is
so
far
from
using
,
and
allowing
,
that
he
hates
,
and
abhors
it
.
As
the
Psalmist
professeth
,
Psal.
119.163
.
It
's
true
,
many
a
moral
honest
Man
would
scorn
to
Lye
;
but
a
righteous
Man
hateth
Lying
,
so
as
a
Moralist
does
not
.
He
hates
it
,
not
only
as
shameful
,
but
much
more
as
sinful
,
as
strictly
forbidden
by
God
.
Lev.
19.11
.
Neither
lye
one
to
another
.
Col.
3.9
.
Lye
not
one
to
another
.
Ephes.
4.25
.
Wherefore
putting
away
Lying
,
speak
every
Man
truth
with
his
Neighbour
.
He
hates
it
as
highly
displeasing
,
and
hateful
to
God
.
Prov.
6.16
,
17.
These
six
things
doth
the
Lord
hate
,
yea
,
seven
are
an
abomination
unto
him
,
(
an
abomination
of
his
Soul
)
a
proud
Look
,
a
lying
Tongue
,
&c.
So
Prov.
12.22
.
Lying
Lips
are
an
abomination
to
the
Lord
:
But
they
that
deal
truly
,
are
his
delight
.
And
how
terrible
a
Sentence
is
that
we
read
,
against
all
Lyars
,
Rev.
21.8
.
where
they
are
joyned
with
the
unbelieving
and
abominable
,
with
Murderers
,
Whoremongers
,
Sorcerers
and
Idolaters
,
of
all
whom
it
is
said
,
that
they
shall
have
their
part
in
the
Lake
that
burneth
with
Fire
and
Brimstone
.
And
to
Lying
we
may
refer
Jesuitical
Equivocation
.
When
they
have
pleaded
for
it
all
they
can
,
yet
it
will
be
found
but
a
more
cunning
,
artificial
way
of
Lying
,
and
contrary
to
that
dealing
plainly
and
truly
,
which
is
the
Practice
of
upright
ones
.
But
by
this
device
(
as
one
says
)
Peter
might
well
and
truly
have
denied
Christ
,
C.
Cartwright
,
on
Psal.
15.
p.
67.
saying
and
swearing
he
knew
him
not
;
to
wit
,
to
be
such
an
one
as
they
took
him
to
be
,
or
to
tell
them
,
and
the
like
.
One
says
of
Chrysostom
,
that
he
never
told
Lye
.
That
was
very
high
:
Yet
no
upright
Man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
loves
and
trades
in
it
.
A
way
of
Lying
,
and
walking
in
Truth
,
are
as
contrary
as
Light
and
Darkness
.
He
that
walketh
uprightly
,
is
also
one
that
speaketh
the
Truth
in
his
Heart
,
Psal.
15.2
.
His
Heart
and
Tongue
well
agree
.
He
in
whose
heart
is
no
guile
,
will
have
a
care
to
keep
his
Lips
from
speaking
guile
.
They
were
treacherous
Men
,
that
did
bend
their
tongues
like
a
Bow
to
shoot
forth
Lyes
,
that
taught
their
Tongue
to
speak
Lyes
,
Jer.
9.2
,
3
,
5.
(
3.
)
To
walk
uprightly
is
contrary
to
being
led
by
Carnal
Policy
.
2
Cor.
1.12
.
In
simplicity
and
godly
sincerity
,
not
with
fleshly
wisdom
—
we
have
had
our
conversation
in
the
World
.
Holy
Simplicity
,
godly
Sincerity
,
and
fleshly
Wisdom
,
are
opposites
.
Carnal
,
or
fleshly
Wisdom
,
may
be
so
called
upon
several
accounts
:
As
1.
Ratione
Principij
,
in
respect
of
its
Principles
.
It
is
originally
from
the
Flesh
,
the
carnal
and
corrupt
part
,
as
Spiritual
Wisdom
is
from
the
Spirit
.
2.
Ratione
finis
,
in
respect
of
its
End
.
It
is
only
for
Carnal
ends
,
for
serving
a
Carnal
interest
.
3.
Ratione
formae
,
it
is
according
to
the
Law
of
the
Flesh
,
not
of
the
Spirit
.
Not
according
to
the
rule
of
the
new
Creature
,
but
according
to
the
course
and
practice
of
carnal
Worldly
Men.
4.
Ratione
efficientiae
,
It
is
Fleshly
,
not
only
Formaliter
,
but
Effectivè
.
As
the
product
of
Carnal
Wisdom
,
are
base
,
carnal
,
sinful
shifts
;
and
the
influence
and
tendency
of
it
,
to
make
one
more
addicted
to
the
Flesh
,
more
Carnal
,
Sensual
,
and
Earthly
.
It
is
impossible
,
that
one
,
who
is
led
,
and
steers
his
course
by
the
principles
of
Worldly
Wisdom
,
should
walk
uprightly
.
Godly
Simplicity
indeed
excludes
not
a
lawful
Prudence
:
but
is
contrary
to
carnal
Policy
.
We
should
be
wise
as
Serpents
,
(
as
the
Serpent
is
quick-sighted
,
and
wary
to
avoid
dangers
:
)
But
withal
we
must
be
innocent
(
simple
,
sincere
)
as
Doves
,
Mat.
10.16
.
The
wisdom
of
the
Serpent
,
must
by
no
means
devour
the
innocence
of
the
Dove
.
As
some
have
said
,
The
Serpents
eye
does
well
only
in
the
Doves
head
.
And
be
we
sure
of
this
,
that
carnal
Policy
,
which
puts
any
upon
using
sinful
,
indirect
Courses
,
to
secure
,
or
raise
themselves
in
the
World
,
will
in
the
end
prove
Folly
.
As
he
that
getteth
Riches
,
and
not
by
right
,
—
at
his
end
shall
be
a
Fool
,
Jer.
17.11
.
It
is
true
,
we
find
Jacob
once
in
a
particular
passage
,
to
have
used
much
Craft
,
and
Wiliness
,
when
he
feigned
himself
to
be
Esau
(
though
some
would
excuse
it
)
for
which
he
smarted
afterwards
.
But
as
he
is
called
a
Plain
Man
,
(
not
a
Cunning
Hunter
,
like
Esau
)
so
was
he
Plain-hearted
,
and
Plain-dealing
in
the
main
,
and
general
course
of
his
Life
.
As
for
his
Policy
used
in
Laban's
service
,
Gen.
30.37
.
that
might
be
by
special
direction
from
the
Angel
of
God
,
as
some
conceive
,
see
Gen.
31.11
.
He
had
been
greatly
wronged
by
Laban
,
but
God
by
his
Providence
would
thus
right
him
,
Chap.
31.9
.
The
Upright
Man
is
for
making
the
will
of
God
his
Rule
,
not
the
wisdom
of
the
Flesh
.
He
walks
by
that
Rule
in
his
general
Course
,
and
while
he
carries
like
himself
.
If
sometimes
Carnal
Policy
has
led
him
aside
,
yet
he
comes
to
himself
again
.
There
are
some
other
Sins
,
that
Uprightness
is
specially
opposite
unto
:
But
I
fear
being
too
tedious
.
11.
The
upright
Man
has
a
respect
to
all
God's
Commands
.
And
herein
doth
Uprightness
mainly
consist
:
Then
shall
I
not
be
ashamed
,
(
says
the
Psalmist
)
when
I
have
respect
unto
all
thy
Commandments
,
Psal.
119.6
.
For
this
he
is
called
,
a
Man
after
Gods
own
Heart
,
Acts
13.22
.
I
have
found
David
the
Son
of
Jesse
,
a
Man
after
mine
own
Heart
,
which
shall
fulfil
all
my
Will.
He
had
a
respect
to
all
God's
Commands
.
He
would
take
his
work
before
him
,
not
pick
and
choose
,
not
have
some
regard
to
one
Command
,
and
despise
another
.
Impartial
,
Universal
Obedience
,
is
a
sure
note
of
Integrity
;
as
Partial
Obedience
is
a
sign
of
Hypocrisie
:
To
stand
perfect
,
and
to
be
filled
,
or
compleat
in
all
the
Will
of
God
,
are
joyned
,
Col.
4.12
.
Indeed
,
the
obedience
of
the
best
on
Earth
is
but
Imperfect
,
they
come
not
up
fully
to
any
one
of
God's
Commands
;
but
though
it
be
imperfect
,
it
is
not
Partial
.
As
David
was
for
taking
part
with
the
whole
Law
of
God
,
and
every
part
of
it
,
he
would
not
have
desired
any
one
Precept
nulled
,
abrogated
,
Psal.
119.128
.
I
esteem
all
thy
Precepts
concerning
all
things
to
be
right
.
Or
as
Dr.
Hammond
reads
it
,
All
thy
Precepts
,
even
all
I
have
approved
.
Et
vid.
Annot.
in
loc.
The
Hypocrite
cannot
say
so
;
he
accounts
some
of
them
too
hard
,
too
strict
.
If
he
allows
of
some
Commands
,
yet
he
could
wish
others
abolished
.
The
upright
Man
is
for
one
,
as
well
as
another
,
and
in
will
,
desire
,
purpose
,
and
endeavour
,
he
obeyeth
all
God's
Commands
,
he
does
not
allow
himself
in
the
breach
,
or
contempt
of
any
one
known
Command
:
And
this
is
to
walk
uprightly
,
to
do
according
to
all
God's
Commands
.
1
Kings
9.4
.
If
thou
wilt
walk
before
me
,
as
David
thy
Father
walked
,
in
integrity
of
heart
,
and
uprightness
,
to
do
according
to
all
that
I
have
commanded
.
—
As
he
that
believes
any
Truth
upon
the
Testimony
of
God
in
his
Word
,
upon
the
same
ground
,
for
the
same
reason
must
believe
the
truth
of
whatsoever
God
hath
said
in
his
Word
:
So
he
that
obeyeth
in
this
,
or
that
particular
,
because
God
hath
commanded
it
,
hath
a
will
to
obey
all
that
God
hath
given
in
Command
.
Thus
the
upright
Man's
obedience
to
one
Command
,
is
upon
a
general
Ground
,
common
to
all
God's
Commands
.
And
hereupon
he
is
uniform
in
his
Obedience
.
But
the
obedience
which
the
Hypocrite
performeth
,
is
upon
lame
,
unsound
Reasons
,
and
partial
Grounds
;
and
so
his
obedience
is
lame
,
short
,
and
partial
,
like
the
Grounds
of
it
.
But
attend
well
to
this
note
I
am
upon
.
To
walk
Uprightly
is
to
walk
in
all
the
Commandments
of
the
Lord
,
as
Zacharias
and
Elizabeth
did
,
Luk.
1.6
.
And
so
(
1.
)
The
Upright
Man
hath
a
respect
to
both
Tables
.
An
Upright
Heart
is
another
Arke
,
where
the
Tables
of
God's
Laws
are
kept
,
even
both
Tables
.
Those
which
God
hath
joyned
,
one
after
God's
Heart
would
not
separate
.
Such
a
one
would
keep
a
Conscience
void
of
offence
both
towards
God
,
and
towards
Men
,
(
Act.
24.16
.
)
Look
what
kind
of
honesty
to
Man
that
is
,
which
is
not
accompanied
with
Religion
towards
God
,
the
same
(
sayes
Mr.
R.
Bolton
)
is
that
Religion
towards
God
,
which
is
not
attended
with
honesty
to
Men.
Both
in
one
predicament
,
as
he
sayes
.
How
can
he
be
Upright
before
God
,
who
does
not
make
Conscience
of
Duties
to
God
?
Job
was
Perfect
,
and
Vpright
,
and
one
that
feared
God
,
as
we
read
,
Job
1.1
.
And
further
,
Uprightness
teacheth
to
make
Conscience
of
Duties
towards
Men.
For
which
see
Job's
serious
profession
of
his
Upright
carriage
,
chap.
31.
So
the
Apostle
sayes
,
Heb.
13.18
.
We
trust
we
have
a
good
Conscience
,
in
all
things
willing
to
live
honestly
.
So
the
Upright
Man
is
a
good
Man
.
Mic.
7.2
.
The
good
Man
is
perished
out
of
the
earth
:
and
there
is
none
upright
among
Men.
Psal.
125.4
.
Those
that
be
good
,
and
them
that
are
Vpright
in
their
heart
,
go
together
.
The
Upright
set
themselves
to
follow
the
rule
of
the
Word
,
which
teacheth
them
to
be
good
in
their
Relations
.
As
Psal.
101.2
.
I
will
behave
my self
wisely
in
a
perfect
way
—
I
will
walk
within
my
Soul
with
a
perfect
heart
.
The
Upright
Man
will
be
a
good
Master
.
Or
such
a
one
will
make
a
good
Servant
,
(
if
he
be
in
that
Relation
.
)
Obeying
not
with
eye-service
,
but
in
singleness
of
heart
,
(
Col.
3.22
.
)
not
purloyning
,
but
shewing
all
good
fidelity
,
(
Tit.
2.10
.
)
The
Upright
Man
is
a
just
Man
.
Job
12.4
.
The
Just
Vpright
Man
—
He
is
just
in
his
dealings
.
Uprightness
,
and
Injustice
are
at
great
odds
as
can
be
,
these
will
never
agree
while
the
World
stands
.
Sincerity
will
not
mingle
with
fraud
and
deceit
.
honest
dealing
.
Such
as
are
Sincere
before
God
,
will
deal
truly
,
sincerely
,
fairly
,
candidly
with
Men.
As
there
is
an
expression
,
Judg.
9.19
.
If
ye
have
dealt
truly
and
sincerely
with
Jerubbaal
,
and
with
his
House
.
Such
as
make
a
trade
of
cozening
,
defrauding
,
wronging
their
Neighbours
,
let
their
pretences
be
never
so
fair
,
their
course
of
practice
will
prove
them
false
,
unsound
.
How
incongruous
is
it
,
to
have
Jacob's
Voice
,
and
Esau's
rough
hands
?
Verily
,
a
cheating
Professour
is
much
worse
than
a
known
professed
Cheater
.
And
see
Deut.
25.13
,
14
,
15
,
16.
Deceitful
Weights
,
and
deceitful
Measures
,
are
the
inventions
of
deceitful
Hearts
.
How
many
,
that
are
enriching
themselves
with
the
wages
of
Vnrighteousness
?
Such
cannot
say
,
as
the
Psalmist
,
Psal.
18.23
,
24.
I
was
upright
before
him
—
Therefore
hath
the
Lord
recompensed
me
according
to
my
righteousness
,
according
to
the
cleanness
of
my
hands
in
his
Eye-sight
.
Nor
are
such
ever
likely
to
have
any
evidence
of
their
Uprightness
,
till
they
come
to
follow
such
Counsel
as
that
,
Dan.
4.27
.
Break
off
thy
Sins
by
Righteousness
,
and
thine
Iniquities
by
shewing
Mercy
to
the
Poor
.
As
God
smites
his
hand
at
Mens
dishonest
gain
(
Ezek.
22.13
.
)
So
will
the
Upright
despise
the
gain
of
oppressions
,
or
deceits
,
and
shake
his
hands
from
holding
of
bribes
,
Isa.
33.15
.
Yea
the
Upright
Man
is
not
only
just
,
but
Merciful
,
Psal.
112.4
.
Unto
the
Vpright
there
ariseth
light
in
darkness
:
he
is
gracious
and
full
of
compassion
,
(
as
well
as
)
righteous
.
So
the
Merciful
and
Vpright
are
put
together
,
and
opposed
to
the
froward
,
Psal.
18.25
,
26.
2.
The
upright
Man
would
not
despise
the
least
of
Gods
Commands
.
He
is
for
keeping
them
,
as
the
apple
of
his
Eye
,
(
as
there
is
an
expression
,
Prov.
7.2
.
)
with
all
care
and
tenderness
.
His
care
is
to
walk
circumspectly
,
exactly
.
That
preciseness
which
prophane
spirits
deride
,
and
scoff
at
,
he
sees
to
be
necessary
.
That
supposing
a
Man
to
keep
the
whole
Law
,
excepting
one
Point
,
which
he
allows
himself
to
offend
in
,
by
contemning
God's
Authority
therein
,
his
Obedience
would
thus
be
proved
unsound
,
and
he
be
proved
guilty
in
respect
of
the
whole
Law
,
(
James
2.10
.
)
He
thus
despising
that
same
Authority
,
upon
which
the
whole
Law
depends
.
For
one
to
allow
himself
in
the
breach
of
the
least
of
Christ's
Commands
,
accounting
it
of
little
weight
,
that
it
was
no
matter
,
if
he
regard
it
not
;
this
is
enough
to
shut
one
out
of
the
Kingdom
of
Heaven
,
Mat.
5.19
.
3.
The
upright
Man
(
though
he
does
not
despise
,
and
contemn
the
least
of
God's
Commands
,
yet
he
)
looks
first
and
most
to
the
greatest
Commands
:
He
has
a
special
regard
to
these
.
As
the
contrary
detected
the
Hypocrisy
of
the
Scribes
and
Pharisees
,
that
as
strict
as
they
were
in
lesser
matters
,
yet
they
were
grosly
negligent
of
the
greater
,
and
more
weighty
,
Mat.
23.23
,
24.
To
be
very
observant
of
,
and
zealous
about
Circumstantials
,
but
careless
of
more
necessary
Duties
,
and
substantials
of
Religion
,
is
one
ill-favoured
mark
of
an
Hypocrite
,
whereby
he
may
be
known
.
4.
The
upright
Man
has
a
respect
to
the
hardest
Commands
,
even
to
such
Commands
as
are
most
cross
to
his
Carnal
interest
,
and
Natural
inclination
.
So
this
evidenced
Abraham's
integrity
,
that
when
God
called
for
his
Isaac
,
he
withheld
not
his
Son
,
his
only
Son
from
him
.
Thus
(
on
the
other
hand
)
the
unsoundness
of
the
young
Man
,
that
was
ready
to
boast
of
his
obedience
,
was
discovered
.
Mat.
19.21
.
If
thou
wilt
be
perfect
(
Mark
10.21
.
one
thing
thou
lackest
)
Go
,
and
sell
that
thou
hast
,
and
give
to
the
Poor
—
and
come
and
follow
me
.
Christ
knew
his
mind
,
how
his
heart
was
let
upon
the
World
;
and
to
shew
that
his
heart
was
not
right
,
nor
he
so
perfect
,
as
he
took
himself
to
be
,
he
tried
him
with
a
Command
,
that
was
cross
to
his
Carnal
Interest
,
and
to
his
special
Inclination
,
which
soon
laid
him
open
.
As
willing
and
forward
as
he
seemed
to
know
and
learn
his
Duty
,
yet
when
he
hears
of
selling
all
,
and
taking
up
the
Cross
,
(
Mark
10.21
.
)
he
leaveth
this
hard
work
for
others
.
(
12.
)
The
upright
Man
carries
uprightly
in
reference
to
holy
Duties
.
Here
1.
He
has
a
care
to
engage
his
heart
to
approach
to
God
.
Thus
his
Prayers
proceed
not
from
feigned
Lips
,
Psal.
17.1
.
So
he
praiseth
God
with
uprightness
of
heart
,
Psal.
119.7
.
The
Hypocrite
thinks
it
enough
to
draw
nigh
to
God
with
his
Mouth
,
and
to
honour
him
with
the
Lips
,
Mark
.
7.6
.
Well
hath
Isaiah
prophesied
of
you
Hypocrites
,
as
it
is
written
;
This
People
honoureth
me
with
their
Lips
,
but
their
Heart
is
far
frem
me
.
The
Hypocrite
contents
himself
with
a
form
of
Godliness
,
with
meer
Bodily
Exercise
.
The
upright
Man
is
a
true
Worshipper
,
one
that
worshippeth
God
in
Spirit
,
and
in
Truth
,
(
John
4.23
.
Phil.
3.3
.
)
The
upright
Man
takes
not
up
with
any
outward
Form
,
but
laboureth
for
an
inward
frame
,
sutable
to
the
Worship
he
performs
.
2
Chron.
29.34
.
The
Levites
were
more
upright
in
heart
,
to
sanctifie
themselves
,
than
the
Priests
.
The
upright
Man
looks
not
only
to
the
matter
of
Duty
,
but
to
the
manner
also
,
how
it
is
to
be
done
.
2.
The
upright
Man
is
not
one
prest
to
God's
Service
,
but
a
Volunteer
in
his
Service
.
To
serve
God
with
a
perfect
heart
,
and
willing
mind
,
go
together
,
1
Chron.
28.9
.
As
we
read
of
the
People
,
1
Chron.
29.9
.
Then
the
People
rejoyced
,
for
that
they
offered
willingly
;
because
with
a
perfect
heart
they
offered
willingly
.
As
of
David
,
ver.
17.
As
for
me
,
in
the
uprightness
of
my
heart
I
have
willingly
offered
.
—
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
Simplicity
,
is
oft
used
for
Freeness
,
or
Liberality
.
The
simple
and
sincere
heart
,
is
a
free
heart
.
It
is
free
in
God's
Service
,
and
accounts
his
service
perfect
Freedom
.
The
Hypocrite
sets
to
Duty
as
a
Task
,
and
Burden
;
he
is
glad
when
a
duty
is
over
.
The
upright
Man's
heart
is
in
these
ways
.
Holy
Duties
(
that
are
means
of
special
Communion
with
God
)
are
his
best
Meal-times
.
Job
23.12
.
I
esteemed
the
words
of
his
Mouth
,
more
than
my
necessary
Food
.
Such
would
not
know
how
to
live
without
the
Word
,
without
Prayer
,
&c.
The
World
could
not
hire
them
to
lay
Duties
aside
,
by
all
it
has
to
proffer
.
True
,
the
upright
Man
finds
not
at
all
times
the
like
chearfulness
in
God's
Service
:
But
the
spirit
is
willing
,
when
the
flesh
is
weak
.
Or
if
his
Spirit
be
sometimes
straightned
,
't
is
his
burden
when
it
is
so
:
And
he
prays
to
be
established
with
a
free
spirit
.
When
he
finds
any
listlessness
unto
,
and
weariness
in
God's
Service
,
it
is
a
thing
he
is
weary
of
.
He
has
little
joy
in
any
thing
,
while
he
cannot
take
delight
in
God
,
and
his
Wayes
.
3.
The
upright
Man
has
a
special
respect
unto
God
in
Duties
.
He
looks
most
at
God's
Approbation
.
Having
a
respect
to
every
known
Duty
,
and
having
respect
to
God
in
all
,
are
great
signs
of
Uprightness
.
To
look
straight
forward
,
(
Prov.
4.25
.
)
the
Hypocrite
looks
asquint
.
He
has
not
a
right
intention
of
serving
,
honouring
,
and
pleasing
God
in
what
he
does
.
The
Upright
looks
most
at
God
:
The
Hypocrite
looks
most
at
Men.
He
does
all
to
be
seen
of
Men
,
(
Mat.
6.5
.
&
23.5
.
)
The
Hypocrite
would
think
all
his
labour
lost
,
if
he
have
not
Man's
applause
,
or
approbation
.
He
loves
the
praise
of
Men
,
more
than
the
praise
of
God
,
(
like
those
John
12.45
.
)
The
Upright
little
regard
Man's
commendation
,
or
censure
either
:
(
As
it
was
a
small
thing
with
the
Apostle
,
to
be
judged
of
Mans
judgment
)
but
he
would
account
all
lost
indeed
,
without
God's
Approbation
,
and
Acceptance
.
He
would
not
that
his
praise
should
be
of
Men
,
but
of
God
.
He
more
dreads
than
courts
Man's
applause
:
Or
if
he
finds
himself
sometimes
tickled
,
and
taken
with
it
,
in
cool
blood
he
abhors
himself
for
it
.
But
if
he
may
know
,
that
God
has
accepted
his
Work
,
the
Lord's
[
Well
done
,
good
and
faithful
servant
,
]
would
do
him
good
at
heart
.
4.
The
upright
Man
is
for
secret
Duties
.
He
makes
conscience
of
them
,
delights
in
them
.
The
Lord
shall
see
his
Nathaniel's
under
the
Fig-tree
,
in
their
private
Walks
,
in
their
Closets
.
He
sees
them
oft
retiring
themselves
.
The
Hypocrite
,
who
is
only
for
making
a
shew
,
cares
not
for
secret
Duties
,
which
Men
can
take
no
notice
of
.
If
Conscience
will
not
let
him
alone
,
without
doing
something
here
,
yet
he
has
no
love
to
them
,
he
is
very
slighty
in
them
.
5.
The
upright
Man
is
,
not
only
for
Duties
that
are
in
fashion
and
credit
among
Men
,
but
those
that
may
expose
him
to
Scorn
,
or
Persecution
.
As
Daniel
would
hold
on
Praying
,
and
giving
Thanks
to
God
,
when
it
was
likely
to
cost
him
his
Life
,
Dan.
6.10
.
The
upright
Man
studies
the
Point
of
his
Duty
,
more
than
his
own
safety
.
(
13.
)
The
upright
Man
is
an
humble
Man
.
Such
as
walk
uprightly
,
also
walk
humbly
,
(
Mic.
6.8
.
)
Though
Vprightness
and
Perfection
are
oft
made
all
one
in
Scripture
,
yet
the
Upright
have
only
a
perfection
of
Parts
here
:
but
as
to
Degrees
,
they
still
find
great
imperfection
in
themselves
,
that
humbles
them
.
As
the
Apostle
,
Phil.
3.12
.
Not
as
though
I
were
already
perfect
.
The
more
Gracious
,
the
more
Humble
:
As
the
highest
Stars
seem
least
.
None
are
so
sensible
of
the
least
sinful
warping
,
or
stepping
awry
,
it
troubles
none
so
much
as
those
,
whose
greatest
care
is
to
walk
Uprightly
.
There
is
a
Generation
that
are
pure
in
their
own
Eyes
,
and
yet
are
not
washed
from
their
Filthiness
,
Prov.
30.12
.
Behold
,
his
Soul
which
is
lifted
up
,
is
not
upright
in
him
,
Hab.
2.4
.
Hypocrites
(
as
a
sound
Divine
says
)
is
but
the
off-spring
of
Pride
.
(
14.
)
The
upright
Man
is
one
that
walks
by
Faith
,
walks
in
the
Name
of
the
Lord
,
(
Zech.
10.12
.
)
We
can
walk
,
and
stand
upright
no
longer
than
we
are
strengthened
by
him
:
And
it
is
Faith
that
fetcheth
in
strength
from
him
.
Cant.
8.5
.
Who
is
this
that
cometh
up
from
the
Wilderness
,
leaning
upon
her
Beloved
.
Upright
Souls
see
a
necessity
of
the
Grace
and
Assistance
of
Christ
,
and
so
lean
and
depend
on
him
.
(
15.
)
The
upright
Man
is
steady
and
even
in
his
Course
.
But
Hypocrisie
is
a
cause
of
unsteadiness
,
of
inconstancy
.
Psal.
78.8
.
—
A
Generation
that
set
not
their
heart
aright
,
and
whose
spirit
was
not
stedfast
with
God
.
And
ver.
37.
Their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
The
Hypocrite
is
good
only
by
fits
.
He
is
in
a
good
Mood
sometimes
;
but
it
is
soon
over
.
This
will
not
prove
one
upright
,
to
take
a
right
step
,
or
two
:
But
we
must
be
upright
in
the
Way
,
and
upright
in
our
general
Course
.
Psal.
106.3
.
Blessed
are
they
that
keep
Judgment
:
and
be
that
doth
Righteousness
at
all
times
.
[
At
all
times
]
when
alone
,
as
well
as
while
in
company
with
the
Good
:
at
home
,
and
abroad
:
On
our
own
Days
,
as
well
as
on
the
Lord's
Day
:
In
Prosperity
,
and
Adversity
:
Not
only
when
Righteousness
is
applauded
,
and
encouraged
,
but
when
it
meets
with
the
severest
checks
,
and
greatest
rubs
.
The
upright
,
though
they
may
sometimes
stumble
in
the
way
,
or
step
aside
,
through
Frailty
;
yet
they
do
not
wickedly
depart
from
it
,
through
falseness
of
Heart
,
and
base
Treachery
.
The
settled
bent
of
their
Hearts
,
and
so
the
general
course
of
their
Lives
,
is
right
.
(
16.
)
The
upright
Man
is
striving
after
,
and
growing
up
towards
full
Perfection
.
The
Righteous
shall
hold
on
his
way
:
And
he
that
hath
clean
Hands
wax
stronger
and
stronger
.
Thus
the
Way
of
the
Lord
is
strength
to
the
Upright
.
And
his
Word
does
good
to
the
Upright
,
Mic.
2.7
.
It
is
an
ill
sign
,
when
one
is
at
a
constant
stay
in
Religion
.
When
one
holds
on
in
a
round
of
Duties
,
without
going
forward
.
And
commonly
Hypocrites
go
out
at
last
in
a
stinking
snuff
.
But
the
Path
of
the
Just
is
as
the
shining
Light
,
which
shineth
more
and
more
unto
the
Perfect
Day
,
Prov.
4.18
.
Such
are
pressing
towards
the
Mark
,
Phil.
3.14
,
15.
Of
Zeal
.
TIT.
2.14
.
A
peculiar
People
,
zealous
of
good
Works
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
accensum
studio
bonorum
operum
,
(
as
Beza
)
fervently
given
unto
good
Works
,
(
as
in
our
old
English
translation
.
)
Zeal
is
a
word
of
various
acceptation
.
In
general
,
it
signifies
heat
,
and
fervour
.
From
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ferveo
.
In
Heb.
10.27
.
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
read
fiery
indignation
,
in
our
old
Translation
,
violent
Fire
.
This
Word
is
transferred
to
the
heat
,
and
fervour
of
the
Spirit
and
Affections
,
which
is
of
diverse
kinds
.
As
1.
There
is
a
natural
Zeal
.
As
some
naturally
are
of
lively
,
active
spirits
,
full
of
mettle
,
(
as
we
use
to
say
.
)
Luther
seemeth
to
have
been
naturally
of
such
a
temper
.
As
Bucer
said
of
him
,
Nihil
in
eo
non
vehemens
.
What
an
happy
thing
it
is
,
when
such
a
temper
is
guided
,
and
acted
by
Grace
.
Ordinarily
such
will
do
more
for
God
.
2.
There
is
a
carnal
Zeal
.
We
find
emulations
,
among
the
works
of
the
Flesh
reckoned
up
,
Gal.
5.19
,
20
,
21.
In
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
Apostle
James
condemns
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
bitter
Zeal
,
Jam.
3.14
.
Envy
is
a
kind
of
Zeal
;
but
not
of
the
right
kind
.
It
is
bitter
Zeal
.
It
is
a
sort
of
wild
Grapes
.
There
is
a
Blind
Zeal
.
Such
as
Idolaters
,
Papists
,
Persecuters
may
be
acted
by
.
A
blind
zeal
,
when
Men
are
Zealous
in
a
false
way
,
and
Zealous
against
the
Truth
.
Taking
light
for
darkness
,
and
darkness
for
light
.
Calling
good
evil
,
and
evil
good
.
There
is
a
superstitious
,
extravagant
,
and
erratick
zeal
,
when
Men
are
Zealous
about
such
things
,
where
it
would
be
a
vertue
to
be
cool
and
moderate
.
And
there
is
an
Hypocritical
Zeal
,
when
Men
have
,
or
seem
to
have
great
Zeal
for
the
Truth
,
and
against
Errour
,
and
falshood
;
but
it
is
only
for
self-respects
,
and
carnal
ends
.
Thus
carnal
Zeal
moves
in
a
large
Sphere
,
takes
a
great
compass
.
3.
There
is
a
Spiritual
Zeal
.
A
being
zealous
of
good
Works
indeed
,
and
zealous
for
God
,
even
for
his
sake
.
An
holy
Zeal
.
This
is
both
commanded
,
Rev.
3.19
.
Be
zealous
.
And
commended
,
Num.
25.11
.
Phinehas
the
Son
of
Eleazer
hath
turned
my
wrath
away
(
while
he
was
zealous
for
my
sake
.
)
So
this
Zeal
should
not
go
unrewarded
.
Many
commend
lukewarmness
and
indifferency
in
Religion
,
under
the
terms
of
Moderation
,
Prudence
,
and
Discretion
.
But
Christ
and
the
World
are
not
of
a
mind
.
A
lukewarm
temper
the
Lord
cannot
endure
.
Rev.
3.15
,
16.
Because
thou
art
luke-warm
,
and
neither
cold
nor
hot
,
I
will
spue
thee
out
of
my
mouth
.
But
as
Bishop
Hall
observes
,
(
Vol.
1.
p.
903.
)
The
goodness
of
God
winks
at
the
Errors
of
honest
Zeal
,
and
so
loveth
the
strength
of
good
Affections
,
that
it
passeth
over
their
Infirmities
.
Again
,
(
ib.
p.
938.
)
He
Pardoneth
the
Errours
of
our
fervency
,
rather
than
the
indifferencies
of
lukewarmness
.
Indeed
where
there
is
no
Zeal
for
God
,
there
is
no
Love
to
God
.
Qui
non
Zelat
,
non
amat
.
Where
there
is
Life
,
there
will
be
some
heat
.
Here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
spiritually
alive
and
to
be
lively
,
are
not
more
alike
in
sound
,
than
really
akin
.
Zeal
in
one
degree
or
other
is
as
inseparable
from
spiritual
Life
,
as
heat
is
from
fire
.
It
's
true
,
as
every
sincere
Christian
is
not
a
Nathaniel
for
degree
and
measure
of
Sincerity
,
and
plain-heartedness
;
So
neither
is
every
such
Soul
a
Moses
,
a
Phinehas
,
an
Elias
for
Zeal
:
Yet
the
Kingdom
of
Heaven
suffers
violence
,
and
the
violent
take
it
by
force
,
Mat
11.12
.
And
it
is
one
property
of
Christ's
redeemed
ones
,
his
peculiar
People
,
to
be
zealous
of
good
Works
.
This
holy
Zeal
,
of
which
I
am
to
speak
,
(
as
was
said
of
Vprightness
,
and
Sincerity
)
is
not
any
distinct
,
particular
Grace
;
but
a
modus
,
or
respect
of
other
Graces
.
Though
some
define
it
as
a
compound
of
Love
and
Anger
.
(
Zelus
est
affectus
ex
amore
&
irâ
mixtus
,
cum
scil.
irascimur
ei
,
à
quo
laeditur
id
quod
amamus
.
)
Yet
I
cannot
so
confine
it
.
There
must
be
Zeal
accompanying
our
Repentance
,
2
Cor.
7.11
.
And
Zeal
in
our
Love
.
We
must
love
fervently
,
1
Pet.
1.22
.
and
4.8
.
And
it
is
the
symtom
of
corrupt
times
,
when
love
waxeth
cold
,
Mat.
24.12
.
Zeal
is
the
spritely
vigour
,
and
activity
of
all
Grace
,
the
ardor
of
all
the
Affections
,
with
the
earnestness
and
intention
that
is
in
all
spiritual
actings
.
Indeed
the
chief
heat
of
it
is
in
the
Spirit
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
12.11
.
)
This
Fire
is
burning
in
the
gracious
Heart
,
in
the
sanctified
Will
and
Affections
;
yet
its
heat
is
further
diffused
into
the
Conversation
.
All
our
Spiritual
Sacrifices
must
be
offered
up
with
this
Fire
.
Fervent
in
Spirit
,
serving
the
Lord
.
Prayer
must
be
Zealous
,
fervent
Prayer
,
Jam.
5.16
.
Col.
4.12
,
13.
Ministers
must
Preach
zealously
,
as
Apollos
,
Act.
18.25
.
None
are
allowed
to
do
the
work
of
the
Lord
negligently
,
remisly
.
There
must
be
Zeal
in
hearing
the
Word
.
Here
our
hearts
should
burn
within
us
,
as
Luk.
24.32
.
we
should
be
zealous
in
reproving
,
as
Gal.
2.11
.
Yea
,
no
good
work
is
well
done
without
Zeal
.
We
must
be
zealous
of
,
and
zealous
in
good
Works
.
It
s
not
enough
barely
to
do
good
Works
:
but
we
must
be
earnest
upon
it
,
and
vigorous
in
the
Work
.
Quest.
But
how
shall
we
know
whether
our
Zeal
be
right
.
Answ.
(
1.
)
True
Zeal
is
guided
by
a
right
Judgment
,
a
judgment
regulated
by
the
Word
.
To
allude
to
that
,
Isa.
4.4
.
The
spirit
of
judgment
must
go
along
with
the
spirit
of
burning
.
A
blind
,
ignorant
,
rash
Zeal
is
not
good
,
nor
will
it
prove
ones
estate
good
.
Such
a
Zeal
Paul
had
,
while
a
desperate
Persecuter
,
Act.
26.9
.
which
afterwards
he
saw
to
be
fury
,
and
madness
,
rather
than
Zeal
.
v.
11.
This
made
him
Mad
once
:
not
his
learning
,
(
as
Festus
would
have
had
it
,
v.
24.
)
such
a
Zeal
the
carnal
,
unbelieving
Jews
had
,
Rom.
10.2
.
Let
Men
be
never
so
zealous
in
their
way
,
if
it
be
not
God's
way
,
their
Zeal
runs
waste
.
God
is
not
honoured
,
but
dishonoured
;
not
well
pleased
,
but
displeased
with
that
Zeal
,
which
is
not
according
to
his
Word
.
To
be
zealous
for
what
he
hath
not
commanded
,
and
much
more
,
to
be
zealous
for
what
he
hath
forbidden
;
to
be
zealous
against
what
he
allows
,
and
much
more
to
be
zealous
against
what
he
approves
,
and
commandeth
,
is
contrary
to
his
Will
,
Interest
,
and
Honour
.
This
is
not
in
a
true
account
,
Zeal
for
God
,
but
rather
against
him
.
That
Zeal
,
which
is
not
according
to
knowledg
,
which
is
not
guided
,
and
warranted
by
the
Word
,
hath
an
errour
in
the
foundation
.
It
hath
nothing
to
difference
it
from
the
Zeal
of
the
grossest
Idolaters
in
the
World
.
A
Papist
may
be
heartily
zealous
in
his
way
,
zealous
to
promote
his
Religion
,
and
gain
Proselytes
to
it
,
zealous
against
the
soundest
Christians
,
crying
out
against
such
,
as
dangerous
Hereticks
,
wishing
that
they
might
come
to
their
old
work
again
,
to
burn
such
as
Hereticks
.
In
this
his
Zeal
he
may
follow
his
judgment
,
thinking
he
should
do
God
good
service
,
as
Joh.
16.2
.
even
in
persecuting
the
faithful
to
the
death
,
if
it
was
in
his
power
,
when
(
alas
!
)
he
is
miserably
mistaken
.
This
will
not
justifie
any
in
their
Zeal
for
Idolatry
,
that
they
think
God
best
served
,
most
honoured
that
way
.
This
will
not
warrant
any
in
their
rage
against
the
Saints
,
and
Servants
of
the
most
High
God
,
that
they
take
them
to
be
Hereticks
,
or
Hypocrites
.
But
they
shall
find
,
it
was
their
duty
to
have
informed
themselves
better
,
and
not
to
condemn
the
righteous
,
and
not
to
call
good
evil
.
The
Devil
,
that
cannot
endure
,
but
is
an
utter
enemy
to
right
Zeal
,
is
ready
to
promote
a
false
,
blind
Zeal
all
he
can
.
He
is
never
weary
of
blowing
this
coal
.
This
(
he
knows
)
would
do
him
Knights
service
.
He
cannot
but
account
such
his
best
servants
,
who
are
zealous
in
his
service
.
Such
do
as
much
as
can
be
,
to
credit
his
Cause
,
who
put
the
honourable
title
of
[
Zeal
for
God
]
upon
the
service
they
do
his
grand
enemy
.
Such
fight
against
God
,
while
they
carry
his
Colours
.
blind
Zeal
is
a
piece
of
the
greatest
disservice
to
the
interest
of
God
,
and
Religion
.
Sometimes
blind
Zeal
fights
with
a
shadow
,
strikes
at
a
Sign-post
;
but
letteth
the
enemy
quietly
pass
by
.
And
which
is
worse
,
it
sometimes
falleth
foul
on
those
whom
it
ought
to
defend
.
A
Man
acted
with
Blind
Zeal
is
like
one
that
shoots
at
Rovers
,
who
is
more
likely
to
do
mischief
than
hit
the
Mark
:
or
like
one
that
fighteth
blindfold
,
striking
Friends
,
as
soon
as
Foes
.
What
sad
havock
,
what
woful
work
hath
blind
Zeal
oft
made
in
the
Church
?
Even
like
a
violent
Fire
,
that
getting
head
,
layeth
all
waste
before
it
.
The
Devil
has
no
stiffer
prop
to
uphold
his
Kingdom
,
and
no
fiercer
engine
of
Persecution
,
or
battering
Ram
to
employ
against
the
Kingdom
of
Christ
.
Therefore
let
not
any
please
themselves
in
this
,
that
they
are
Zealous
in
their
way
,
when
(
perhaps
)
they
are
out
of
the
way
.
And
if
so
,
the
more
haste
,
the
worse
speed
.
Zeal
in
a
false
way
casts
Men
more
behind
.
No
Offering
acceptable
to
God
without
Fire
;
yet
to
offer
strange-Fire
here
is
very
perillous
.
And
that
is
not
Fire
from
Heaven
,
where
there
is
heat
without
Light
.
Where
these
go
alone
,
either
Heat
without
Light
,
(
Zeal
without
Knowledg
)
or
Light
without
Heat
.
(
Knowledg
without
Zeal
)
it
is
sadly
ominous
:
but
where
they
go
together
,
very
comfortable
.
Are
you
zealous
?
but
who
,
and
what
are
you
zealous
for
?
And
what
is
your
Zeal
against
?
I
have
been
very
zealous
for
the
Lord
God
of
Hosts
;
(
says
Elijah
)
because
the
Children
of
Israel
have
forsaken
thy
Covenant
,
thrown
down
thine
Altars
,
and
slain
thy
Prophets
,
&c.
1
King
.
19.14
.
Is
thy
Zeal
against
Sin
indeed
?
So
that
thou
canst
not
indure
to
see
God
dishonoured
,
his
Worship
neglected
and
contemned
,
his
Truth
opposed
,
his
Saints
and
Servants
evil
intreated
,
&c.
Is
thy
Zeal
for
that
which
is
good
?
Gal.
4.18
.
It
is
good
to
be
zealously
affected
alwayes
in
a
good
thing
.
The
Apostle
Paul
was
very
zealous
before
his
Conversion
,
but
of
the
traditions
of
his
Fathers
,
Gal.
1.14
.
Many
have
a
Zeal
,
but
for
their
own
fancies
,
and
private
opinions
.
Oh
what
pitty
is
it
that
such
spirits
should
evaporate
,
and
be
lost
!
Let
a
Man's
Zeal
be
never
so
hearty
,
if
the
Mettal
have
not
a
right
stamp
,
it
is
not
currant
.
Zeal
,
unless
it
be
rightly
guided
,
(
sayes
learned
Hooker
)
when
it
indeavoureth
most
busily
to
please
God
,
Eccl.
polit.
l.
5.
§.
3.
p.
190.
forceth
upon
him
those
unseasonable
Offices
,
which
please
him
not
.
For
which
cause
,
if
they
who
this
way
swerve
,
be
compared
with
such
as
are
sincere
,
sound
and
discreet
,
as
was
Abraham
the
friend
of
God
,
the
service
of
the
one
is
like
unto
flattery
,
the
other
like
the
faithful
sedulity
of
friendship
.
(
2.
)
Right
Zeal
burns
within
,
before
it
flames
out
.
Hypocrites
can
be
hot
in
their
expressions
,
but
are
not
fervent
in
spirit
.
Hot
in
the
Mouth
,
but
cold
at
Stomach
,
cold
at
Heart
.
Like
Glow-worms
,
fiery
in
appearance
,
yet
really
cold
in
themselves
.
Blind
Zeal
is
strange
Fire
;
an
hypocritical
fained
Zeal
is
false
Fire
.
But
true
Zeal
is
not
all
in
shew
,
though
it
will
shew
it self
.
It
lieth
chiefly
in
the
fervency
and
intention
of
the
Spirit
,
and
Affections
.
The
life
of
Zeal
is
in
the
Heart
.
As
when
the
Apostle
Paul
was
at
Athens
,
seeing
the
City
wholly
given
to
Idolatry
,
his
spirit
was
stirred
in
him
,
and
this
stirred
him
up
to
dispute
,
and
Preach
against
their
Idolatry
,
Act.
17.16
.
&c.
As
Ezekiel's
hearers
with
their
mouth
shewed
much
love
,
(
Ezek.
33.13
.
)
it
is
possible
,
that
many
in
their
outward
expressions
may
shew
much
Zeal
,
declaming
freely
and
often
against
the
Sins
of
the
Age
,
as
the
horrible
increase
of
Prophaneness
,
growth
of
Popery
,
&c.
and
may
seem
to
bewail
the
woful
declining
state
of
true
Piety
amongst
us
:
but
are
our
hearts
deeply
touched
,
and
affected
with
the
sense
of
these
things
?
Surely
,
that
Zeal
which
is
only
from
the
teeth
outward
,
is
not
true
,
but
feigned
.
(
3.
)
True
Zeal
hath
respect
to
God
,
it
pointeth
towards
God
.
As
Fire
ascends
.
Sparks
fly
upwards
.
That
is
not
right
Zeal
,
which
is
flashy
,
vain-glorious
,
in
pretence
for
God
;
but
really
for
self
.
To
pretend
Zeal
for
the
Lord
,
(
as
Jehu
did
)
but
really
to
design
,
and
aim
at
self-applause
,
and
self-advantage
,
this
is
to
mock
God
,
or
this
is
but
to
flatter
him
.
And
certainly
,
that
God
which
searcheth
the
heart
,
will
put
a
difference
betwixt
such
flatterers
,
and
his
true
friends
.
They
that
have
a
true
Zeal
for
God
,
will
ordinarily
prefer
God's
Honour
and
Interest
before
their
own
concerns
.
True
Zeal
is
accompanied
with
self-denial
.
Such
can
be
zealous
for
God
,
when
they
are
like
to
suffer
for
their
Zeal
.
They
could
better
endure
to
suffer
themselves
,
than
that
the
Truth
should
suffer
.
They
could
take
it
more
patiently
,
to
be
reviled
themselves
,
to
have
their
names
cast
out
as
evil
,
than
that
the
good
wayes
of
God
be
evil
spoken
of
.
(
4.
)
True
Zeal
will
burn
alone
.
As
Elijah
was
zealous
for
the
Lord
God
of
Hosts
,
even
when
he
seemed
to
himself
to
be
left
alone
,
when
he
knew
not
of
one
,
that
would
take
his
part
,
1
Kings
19.10
.
As
the
Apostle
Paul
could
not
but
express
his
Zeal
for
God
at
Athens
,
when
he
had
none
to
back
him
,
Acts
17.
Come
,
see
my
Zeal
for
the
Lord
,
says
Jehu
,
a
Kings
10.16
.
An
Hypocrite
is
not
well
pleased
if
he
have
not
some
to
take
notice
of
his
Zeal
,
some
that
will
applaud
him
for
it
.
His
Zeal
in
a
good
cause
is
soon
cooled
,
if
he
have
not
some
about
him
,
such
as
would
encourage
,
and
help
to
blow
it
up
.
Whereas
true
Zeal
will
burn
still
,
when
there
are
none
about
it
but
such
as
endeavour
to
blow
it
out
.
As
Lot's
Soul
was
vexed
from
day
to
day
(
in
Sodom
)
with
their
unlawful
deeds
,
2
Pet.
2.8
.
If
a
Zealous
Christian
hath
his
lot
cast
in
a
wicked
prophane
Place
,
or
Family
,
even
there
will
his
Zeal
be
breaking
forth
.
True
Zeal
will
not
be
smothered
,
or
put
out
with
the
coldness
,
and
deadness
of
others
about
it
;
but
rather
useth
to
be
more
excited
,
and
intended
:
As
Fire
burns
hottest
in
cold
frosty
Weather
.
(
5.
)
True
Zeal
is
not
Partial
,
but
would
appear
for
all
that
,
wherein
God's
Honour
and
Interest
lieth
.
It
is
as
Extensive
,
as
sincere
and
sound
Obedience
.
It
is
Quantitas
intensiva
obedientiae
,
according
to
Dr.
Ames
.
Thus
to
be
Zealous
of
good
works
,
in
the
whole
kind
of
them
,
ready
to
promote
any
good
Work
,
earnestly
desirous
to
abound
in
every
good
Work
,
would
shew
our
Zeal
to
be
right
.
But
a
partial
Zeal
,
as
a
partial
Obedience
,
is
not
right
.
As
partial
heats
in
the
Body
are
no
signs
of
good
Health
.
To
be
Zealous
for
works
of
Charity
,
but
no
friends
of
Holiness
,
and
true
Piety
:
Or
to
seem
forward
for
pious
Exercises
,
but
to
be
careless
of
other
Moral
Duties
.
To
be
negligent
in
the
duties
of
our
particular
Callings
,
and
Relations
,
cannot
be
right
.
True
Zeal
in
a
Magistrate
,
will
make
him
active
for
God
,
as
a
Magistrate
,
as
Nehemiah
was
.
True
Zeal
in
a
Minister
,
will
make
him
diligent
in
the
work
of
his
Ministry
.
Like
Apollos
,
who
being
fervent
in
Spirit
,
spake
and
taught
diligently
the
things
of
the
Lord
,
Acts
18.25
.
True
Zeal
in
the
Master
of
a
Family
,
will
make
him
Industrious
in
his
Place
,
To
instruct
his
Houshold
in
the
Way
of
the
Lord
,
and
to
engage
them
in
God's
Service
;
after
Abraham's
example
.
Yea
,
one
that
is
truly
Zealous
of
good
Works
,
will
act
uniformly
:
Not
be
hot
in
Prayer
,
Hearing
,
Conference
;
and
Cold
and
Heartless
,
as
to
other
Duties
.
(
6.
)
True
Zeal
sets
against
all
Sin
,
as
it
is
discovered
.
This
will
cause
ones
Blood
to
rise
against
Sin
.
So
a
Man
will
be
ready
to
reprove
,
and
shew
his
dislike
of
Sin
,
as
he
has
opportunity
.
So
he
will
endeavour
in
his
Place
,
according
to
his
Power
,
to
oppose
Sin
,
to
prevent
,
suppress
it
.
True
Zeal
will
make
a
Man
an
enemy
to
Sin
,
wheresoever
he
sees
it
,
wheresoever
he
meets
with
it
.
To
appear
very
forward
to
condemn
the
faults
of
an
Enemy
,
of
such
as
bear
no
good
will
to
us
;
and
to
bear
with
Sin
in
our
Friends
,
in
such
as
are
nearly
related
to
us
,
this
is
not
right
.
True
Zeal
would
make
one
like
Levi
,
in
God's
Cause
,
Who
said
unto
his
Father
,
and
to
his
Mother
,
I
have
not
seen
him
,
neither
did
he
acknowledg
his
Brethren
,
nor
knew
his
own
Children
,
(
Deut.
33.9
.
)
As
Asa
would
not
bear
with
Idolatry
in
his
own
Mother
,
2
Chron.
15.16
.
In
the
trial
of
your
Love
,
observe
its
working
at
a
distance
,
as
this
will
better
appear
,
in
its
workings
towards
those
that
are
farthest
off
,
in
its
being
extended
to
Strangers
,
Enemies
;
than
in
its
workings
towards
Friends
,
and
Relations
,
that
are
near
you
.
But
in
the
trial
of
your
Zeal
,
on
the
contrary
,
especially
observe
how
it
worketh
near
hand
.
To
condemn
Sin
in
others
,
but
to
indulge
,
and
spare
our
own
Sins
,
is
not
right
,
Some
are
so
Zealous
against
others
Offences
,
De
Adventu
Dom.
Ser.
4.
(
as
Bernard
says
)
that
they
might
seem
to
hunger
and
thirst
after
Righteousness
,
if
they
had
the
same
judgment
also
of
their
own
Sins
:
But
now
a
weight
,
and
a
weight
,
(
as
he
alludes
)
is
an
abomination
to
the
Lord
.
True
Zeal
would
least
endure
Sin
in
its
own
Territories
.
As
Fire
has
most
power
on
what
is
next
it
:
Zeal
where
it
is
in
truth
,
will
be
firing
out
ones
own
Corruptions
.
Like
an
Hearth
of
fire
among
Wood
,
and
like
a
Torch
of
fire
in
a
Sheaf
.
As
the
Psalmist
says
,
My
Zeal
hath
consumed
me
,
Psal.
119.139
.
So
Zeal
will
be
consuming
ones
Lusts
.
Are
we
salted
with
this
Fire
,
according
to
the
expression
,
Mark
9.49
?
A
truly
Zealous
Christian
has
the
greatest
indignation
against
his
own
Sins
,
and
is
most
forward
to
take
revenge
on
himself
,
and
them
,
(
2
Cor.
7.11
.
)
And
he
would
not
spare
one
of
his
Sins
.
Jehu
destroyed
Baal
out
of
Israel
:
yet
this
shewed
his
Zeal
was
not
right
,
that
he
departed
not
from
the
sins
of
Jeroboam
,
he
was
still
for
the
Golden
Calves
,
2
Kings
10.28
,
29.
A
resolved
indulgence
,
and
allowance
of
any
known
Sin
,
and
true
Zeal
,
are
inconsistent
.
(
7.
)
A
right
and
regular
Zeal
is
most
vehement
in
the
greatest
Matters
.
As
Fire
,
the
grosser
the
substance
that
it
takes
hold
,
Hypocrites
guise
,
on
Psal.
15.
p.
33.
is
the
genius
of
false
Zeal
,
scil.
To
neglect
the
greater
Duties
,
and
to
affect
the
observation
of
the
less
,
to
prefer
Circumstances
before
the
Substance
,
and
Ceremonies
before
the
works
either
of
Piety
or
Charity
;
to
place
the
height
of
their
Religion
,
either
in
observing
,
or
urging
Ceremonies
,
or
contrariwise
in
inveighing
against
them
.
Observe
it
,
to
be
more
Zealous
for
,
or
against
a
Ceremony
,
than
for
the
weightiest
and
most
substantial
Duties
,
or
than
against
great
and
foul
Enormities
;
to
be
more
Zealous
about
some
disputable
Point
,
and
Opinion
,
(
wherein
sound
Christians
may
have
different
apprehensions
)
than
for
main
matters
of
Faith
and
Godliness
,
matters
essential
to
true
Christianity
,
(
wherein
all
that
are
Christians
indeed
must
agree
,
both
as
to
Belief
,
and
Practice
)
is
no
good
sign
.
You
would
not
take
him
for
a
wise
,
and
careful
Builder
,
that
laid
the
greatest
weight
on
the
weakest
part
of
the
Wall
:
So
it
must
be
indiscreet
Zeal
,
or
worse
than
indiscreet
,
which
is
more
for
unnecessary
Opinions
,
than
for
the
most
substantial
Duties
,
and
fundamental
Truths
.
Is
that
true
Zeal
for
God
?
Or
rather
is
it
not
a
selfish
Zeal
,
which
is
for
ones
own
Opinions
,
neglecting
those
things
,
which
make
most
for
the
Honour
of
God
,
and
wherein
the
main
interest
of
Religion
lieth
?
Though
many
warm
themselves
at
these
Sparks
,
many
comfort
themselves
that
they
are
Zealous
in
their
way
,
for
their
own
Parties
,
and
Opinions
,
yet
in
the
end
they
may
lie
down
in
sorrow
for
it
.
But
some
will
say
,
Would
you
not
have
us
Zealous
for
the
Truth
,
and
in
the
Cause
of
God
?
Answer
,
1.
It
concerns
you
to
be
well
assured
,
that
it
is
God's
Truth
you
are
Zealous
for
.
How
many
that
take
their
own
private
conceits
for
Divine
Truths
?
2.
All
Truths
are
not
of
equal
importance
.
And
though
the
least
Truth
may
not
be
denied
,
or
opposed
;
yet
lesser
Truths
may
be
silenced
,
and
concealed
,
when
a
Zealous
contending
for
them
would
be
to
the
wrong
and
prejudice
of
far
greater
and
more
necessary
Matters
.
That
is
not
to
defend
,
but
to
betray
the
Interest
of
God
,
and
his
Truth
,
when
Men
care
not
perdere
substantiam
propter
accidentia
,
to
lose
the
substance
of
Religion
for
Accidents
,
and
Circumstances
.
And
that
is
Erratick
Zeal
,
and
Mischievous
,
like
Fire
out
of
its
place
,
when
Men
are
so
hot
and
earnest
in
contending
about
lesser
Points
,
that
they
themselves
neglect
,
and
do
what
in
them
lieth
to
hinder
others
minding
the
main
of
Religion
.
Zeal
(
like
Fire
)
in
its
proper
place
,
is
of
great
use
and
benefit
:
But
out
of
its
place
,
very
dangerous
and
destructive
.
And
remember
,
Sirs
,
that
true
Zeal
for
God
,
is
most
for
those
Truths
,
and
Duties
,
wherein
the
great
interest
of
Religion
lieth
:
And
is
most
against
such
things
,
whereby
God
is
most
dishonoured
,
the
Gospel
obstructed
,
Religion
most
wronged
,
discredited
,
&c.
(
8.
)
Right
Zeal
is
joyned
with
Christian
Moderation
,
is
for
Christian
Concord
.
One
of
a
truly
zealous
Spirit
,
is
also
of
an
healing
,
closing
Spirit
:
is
of
a
publick
Spirit
.
Right
Zeal
is
more
for
the
common
interest
of
Religion
,
than
for
private
Opinions
.
It
is
no
Firebrand
,
no
Incendiary
in
the
Church
.
It
is
moved
at
what
it
sees
amiss
,
it
is
for
Reformation
;
but
will
not
hurry
Men
upon
disorderly
actings
in
their
passionate
sense
of
Disorders
.
It
is
against
extreams
on
both
Hands
.
Passionate
Transports
,
and
rash
heady
Courses
,
are
not
the
effects
of
an
holy
,
but
of
a
bitter
Zeal
.
Right
Zeal
keepeth
within
due
compass
.
It
is
for
Edification
,
not
for
Destruction
.
It
is
for
Peace
and
Unity
.
It
is
for
Sodering
and
Cementing
,
not
for
Separating
such
as
should
Joyn.
As
Fire
,
though
it
separate
Heterogenials
,
congregates
Homogenials
:
Yea
,
it
will
melt
divers
Metals
into
one
Lump
.
True
Zeal
is
not
for
perverse
Disputings
,
tending
to
Strife
;
but
for
godly
Edifying
in
Faith
.
It
is
not
for
kindling
Dissentions
,
or
causing
Offences
and
Divisions
amongst
Christians
;
but
is
moved
with
great
Grief
at
the
sight
of
such
things
.
(
As
the
Apostle
,
Who
is
offended
,
and
I
burn
not
?
)
It
is
for
maintaining
the
unity
of
the
Spirit
in
the
bond
of
Peace
.
And
they
that
are
more
zealous
to
maintain
some
By-opinions
,
than
to
maintain
Union
and
Communion
with
their
Fellow-Christians
,
are
quite
besides
the
Mark.
The
Churches
Peace
,
and
Edifying
one
another
in
Love
,
are
far
greater
Matters
,
than
any
unnecessary
Opinions
,
which
too
many
too
zealously
contend
for
.
Yea
,
Vnnecessary
,
is
too
good
a
word
for
some
of
them
;
I
should
have
said
,
unsound
Opinions
.
O
that
the
Guilty
here
would
seriously
consider
,
whether
it
would
not
be
more
for
the
Honour
of
God
,
the
Credit
,
and
Interest
of
the
Gospel
,
and
the
securing
of
true
Religion
amongst
us
,
to
joyn
with
their
Fellow-Christians
,
so
far
as
they
can
,
to
hold
together
,
to
their
mutual
help
,
strengthening
,
and
encouragement
;
than
to
be
so
hot
for
their
Opinions
,
which
if
they
were
true
,
yet
are
far
remote
from
the
Foundation
,
and
so
far
from
being
necessary
to
Salvation
,
that
not
one
of
hundreds
that
are
saved
,
and
now
in
Heaven
,
was
ever
of
their
Way
and
Opinion
here
.
To
be
so
rigid
in
their
Way
,
to
carry
,
as
if
all
were
unfit
,
and
unworthy
for
them
to
hold
Christian
Communion
with
,
that
come
not
over
to
such
Opinions
of
theirs
;
alas
!
this
is
Wild-fire
,
not
true
Spiritual
Zeal
.
And
verily
,
I
cannot
think
of
any
thing
,
that
will
probably
more
harden
,
and
encourage
Papists
at
this
Day
,
than
the
sad
Rents
and
Dissentions
amongst
Protestants
.
As
he
said
,
Is
not
the
hand
of
Joab
in
all
this
?
So
it
is
probable
enough
,
the
Heads
of
Jesuites
have
been
in
this
.
Divide
,
&
impera
.
They
know
,
a
Kingdom
divided
against
it self
,
is
not
likely
to
stand
long
;
and
hope
to
raise
themselves
on
our
Ruines
.
(
9.
)
That
is
right
Zeal
,
when
we
are
more
moved
with
Indignities
offered
unto
God
,
than
with
any
Injuries
done
to
our selves
.
When
we
are
more
zealous
in
God's
Cause
,
than
in
our
own
.
We
find
,
Numb.
12.1
,
2.
Miriam
and
Aaron
speak
against
Moses
,
yet
he
seemed
not
at
all
concerned
for
himself
:
We
find
not
any
reply
that
he
made
.
He
was
meek
in
his
own
cause
.
Whereas
upon
sight
of
the
Peoples
Impiety
,
their
Idolatry
,
in
the
Cause
of
God
he
was
presently
all
on
a
flame
.
His
anger
waxed
hot
,
Exod.
32.19
.
To
be
mild
in
our
own
cause
,
but
zealous
in
God's
,
is
a
sign
,
that
we
are
indeed
zealous
for
God
.
As
it
is
a
sign
of
the
contrary
,
when
we
are
remiss
as
can
be
,
unmoved
,
unless
when
our
own
Interest
is
wrapt
together
with
God's
Interest
.
As
most
Parents
and
Masters
can
bear
it
well
enough
though
Children
fail
never
so
grosly
in
respect
of
the
Duty
that
they
owe
to
God
,
though
Servants
plainly
neglect
,
and
contemn
God's
Service
;
They
can
bear
with
their
Impiety
,
with
their
taking
God's
Name
in
vain
,
with
the
prophaning
of
his
Day
,
&c.
And
yet
many
times
they
are
all
Fire
and
Tow
,
if
such
do
but
fail
in
point
of
good
Manners
to
them
,
if
they
be
not
very
observant
of
them
,
and
their
commands
.
Now
it
is
true
,
the
least
Irreverence
towards
Parents
,
and
so
negligence
in
Servants
,
are
Sins
against
God
.
But
if
upon
that
account
you
are
most
moved
,
and
displeased
,
then
you
will
be
displeased
at
other
Sins
as
well
;
and
more
displeased
at
greater
Sins
,
than
you
are
at
these
.
You
will
be
zealous
for
God
,
when
Self
is
not
so
much
concerned
.
(
10.
)
Right
Zeal
for
God
is
joyned
with
real
Love
,
and
true
compassion
towards
Men
,
towards
Sinners
.
Thus
while
we
hate
their
Sins
,
we
should
yet
love
,
and
heartily
wish
well
to
their
Persons
.
While
we
cannot
bear
with
them
that
are
evil
,
in
that
which
is
evil
;
yet
we
should
be
glad
to
do
them
good
,
and
glad
indeed
,
if
by
any
means
we
might
be
helping
to
make
them
better
.
As
great
Enemies
as
the
Jews
were
to
the
Gospel
,
and
to
the
Apostle
Paul
,
yet
he
could
not
but
pity
them
,
and
his
hearts
desire
and
prayer
to
God
was
for
them
,
that
they
might
be
saved
,
Rom.
10.1
.
Zeal
against
Sinners
hath
anger
,
and
grief
in
it
;
not
hatred
.
As
in
the
Apostle
,
2
Cor.
12.21
.
True
Zeal
desires
their
Conversion
,
rather
than
Confusion
:
And
would
rejoyce
more
in
their
Reformation
,
than
in
their
Ruine
.
Our
Saviour
checked
the
furious
Zeal
of
the
Disciples
,
when
they
would
fain
have
been
calling
down
Fire
from
Heaven
,
to
consume
those
poor
Creatures
that
would
not
receive
him
.
Ye
know
not
what
manner
of
Spirit
ye
are
of
,
Luke
9.54
,
55.
They
were
too
hasty
:
at
that
time
a
spirit
of
Revenge
was
stirring
in
them
,
which
was
not
Elias's
spirit
.
(
11.
)
True
Zeal
is
for
expedition
in
God's
Service
.
As
Phinehas
,
sit
still
,
when
he
saw
God
so
greatly
Dishonoured
,
Psal.
106.
Then
stood
up
Phinehas
,
and
executed
Judgment
.
[
Then
stood
up
Phinehas
.
]
The
word
may
import
his
readiness
,
and
forwardness
to
appear
for
God
against
Sin
,
as
occasion
was
then
offered
.
So
Nehemiah
testified
against
the
Merchants
,
that
had
lodged
but
once
or
twice
without
Jerusalem
under
the
Wall
on
the
Sabbath
,
threatning
to
clap
them
up
.
If
they
did
so
again
,
he
would
lay
hands
on
them
,
Neh.
13.20
,
21.
So
David
,
Psal.
101.8
.
I
will
early
destroy
all
the
wicked
.
Though
it
may
point
at
the
usual
time
of
sitting
in
Judgment
,
in
the
morning
;
yet
withal
it
may
import
,
that
he
would
not
be
delatory
in
the
work
.
Thus
Zeal
will
set
Men
early
on
work
for
God
,
will
make
Men
quick
and
speedy
in
giving
check
to
Sin
,
as
they
have
power
,
and
opportunity
to
put
a
stop
to
it
as
soon
as
they
can
.
Sinful
sluggish
demurs
,
delays
,
put-offs
,
are
contrary
to
the
nature
of
true
Zeal
.
So
a
listlesness
to
Duty
,
is
no
sign
of
Zeal
.
It
is
cold
that
benummeth
.
So
it
is
a
sign
of
the
want
of
Zeal
,
a
sign
of
extream
coldness
,
when
we
cannot
find
our
hands
,
to
turn
them
to
any
good
work
,
when
we
are
like
the
slothful
,
(
Prov.
19.24
.
)
that
hides
his
hand
in
his
bosom
.
(
12.
)
True
Zeal
makes
souls
,
as
forward
unto
,
so
free
,
and
lively
in
God's
service
.
What
a
Man
does
zealously
,
he
does
very
heartily
.
To
be
zealous
of
good
Works
,
is
not
barely
to
do
some
good
Works
,
but
it
further
implieth
earnestness
,
alacrity
,
and
fervency
of
spirit
in
the
doing
of
Good
Works
.
To
pray
with
Zeal
,
is
more
than
saying
a
Prayer
:
it
is
no
less
than
to
be
fervent
in
Prayer
,
to
pray
earnestly
.
To
be
zealous
in
works
of
Charity
,
is
not
meerly
to
give
to
such
that
stand
in
need
;
but
to
give
willingly
and
freely
,
Like
those
of
Macedonia
,
(
2
Cor.
8.3
.
)
that
were
willing
of
themselves
:
That
needed
no
spurring
on
.
What
the
Apostle
sayes
of
Love
,
1
Cor.
13.4
.
It
is
kind
,
bountiful
;
this
may
well
be
said
of
Zeal
,
which
is
the
fervour
of
Love
.
Zeal
is
bountiful
;
at
least
in
will
,
and
desire
.
Cold
has
a
condensing
,
and
contracting
quality
:
but
heat
rarifies
,
and
extends
.
So
Zeal
in
the
Heart
enlarges
it
.
A
zealous
Christian
would
not
serve
God
at
an
ordinary
rate
,
he
desires
to
abound
in
the
work
of
the
Lord
.
The
flame
will
be
mounting
upwards
:
A
zealous
spirit
is
a
raised
spirit
,
raised
in
God's
Service
.
But
a
cold
dead
heart
is
still
bearing
downward
.
We
read
of
Jehoshaphat
,
that
his
heart
was
lifted
up
in
the
wayes
of
the
Lord
,
2
Chron.
17.6
.
So
one
of
a
zealous
spirit
never
thinks
he
does
enough
for
God
.
He
will
desire
still
to
serve
him
more
,
and
to
serve
him
better
.
(
13.
)
True
Zeal
gives
courage
in
the
Cause
of
God
,
filleth
the
Soul
full
of
resolution
for
God
.
And
indeed
that
may
be
the
meaning
of
Jehoshaphat's
heart
being
lifted
up
in
the
wayes
of
the
Lord
.
A
zealous
Spirit
is
a
magnanimous
Spirit
.
An
holy
Zeal
is
indeed
Cos
fortitudinis
,
the
Whetstone
of
Valour
.
As
Esther's
Zeal
for
God
,
and
his
People
,
put
courage
into
her
,
(
though
she
might
naturally
be
timorous
,
as
is
common
to
her
Sex
.
)
What
an
heroick
resolution
was
there
,
Esth.
4.16
.
I
will
go
in
unto
the
King
;
and
if
I
perish
,
I
perish
.
If
we
have
no
Spirit
,
no
Courage
,
to
appear
for
God
,
his
Truth
,
and
Wayes
,
sure
,
we
have
no
Zeal
forthem
.
Indeed
of
all
things
Sinners
are
most
offended
at
holy
Zeal
.
They
that
have
nothing
to
say
against
Christian
Meekness
,
or
Charitableness
,
and
some
other
Graces
;
yet
can
ill
endure
the
heat
of
Godly
Zeal
.
O
it
is
scorching
,
and
tormenting
to
them
!
Here
they
are
ready
to
cry
out
Fire
,
fire
,
as
one
says
.
This
oft
puts
them
into
a
great
combustion
.
Yet
true
Zeal
will
break
thorow
opposition
.
Many
Waters
cannot
quench
Love
,
neither
can
the
Floods
drown
it
.
The
like
may
be
said
of
Zeal
.
It
is
not
quenched
,
or
cooled
;
but
oft
more
intended
and
increased
,
when
others
would
discourage
it
.
(
14.
)
True
Zeal
,
that
is
a
cause
of
such
courage
and
resolution
for
God
,
that
giveth
confidence
and
boldness
before
Men
,
yet
is
joyned
with
Humility
and
Holy
Fear
and
Trembling
before
God
.
One
gracious
disposition
is
not
contrary
to
another
.
And
true
Zeal
is
not
blown
up
with
high
thoughts
of
ones
self
,
but
with
high
thoughts
of
God
.
The
Dread
and
Reverence
of
the
most
High
,
of
an
infinitely
Glorious
and
Holy
Majesty
,
promotes
true
Zeal
for
God
;
helpeth
to
set
an
edge
upon
it
,
and
steeleth
the
Soul
with
an
holy
boldness
,
hardeneth
it
against
a
base
carnal
fear
of
Man
.
eat
us
up
,
is
eaten
up
of
Pride
.
(
15.
)
Right
regular
Zeal
will
more
dispose
,
and
fit
us
for
our
Work
and
Duty
;
not
take
off
from
Duty
,
or
transport
into
Sin
.
That
is
not
Zeal
,
but
distempered
Passion
;
it
is
not
from
Grace
,
but
from
the
workings
of
Corruption
,
when
we
are
discomposed
and
unhinged
,
(
16.
)
If
we
have
true
Zeal
for
God
,
it
will
be
a
joy
to
us
,
to
see
any
zealous
and
active
for
God
.
As
on
the
other
hand
it
will
be
our
great
grief
,
to
see
Men
generally
cold
,
indifferent
,
lukewarm
in
Religion
.
To
see
others
regardless
of
God
,
and
of
the
interest
of
true
Religion
,
will
move
our
displeasure
and
indignation
.
But
it
will
not
offend
us
,
to
see
any
acted
with
regular
Zeal
for
God
.
Indeed
the
Apostle
did
,
and
would
rejoyce
,
that
Christ
was
Preached
,
though
some
preached
Christ
out
of
envy
,
Phil.
1.15
,
18.
How
much
more
would
he
have
rejoyced
,
to
have
seen
as
good
proof
and
evidence
of
their
pure
Love
and
Zeal
,
as
he
saw
of
their
Envy
,
carrying
them
out
in
the
work
.
If
we
are
truly
zealous
for
God
,
we
shall
be
taken
with
those
whom
we
see
,
or
hear
to
be
zealous
for
him
,
our
hearts
will
be
towards
such
,
yea
knit
to
them
(
as
Jonathans
was
to
David
.
)
And
we
shall
bless
God
for
such
.
As
Deborah
,
Judg.
5.9
.
My
heart
is
towards
the
Governours
of
Israel
,
that
offered
themselves
willingly
among
the
People
:
Bless
the
Lord
.
She
desired
that
the
Lord
might
be
praised
,
that
put
such
a
spirit
into
them
.
If
others
out-shine
us
here
,
yet
if
we
have
true
Zeal
for
God
,
we
shall
be
so
far
from
envying
them
,
that
the
more
zealous
any
are
,
the
more
we
shall
honour
and
be
taken
with
them
.
(
17.
)
If
we
are
truly
zealous
,
we
have
an
holy
emulation
,
a
desire
to
follow
,
yea
,
if
it
might
be
,
to
outstrip
those
that
excel
in
vertue
.
As
the
Apostle
speaks
,
1
Cor.
14.12
.
Forasmuch
as
ye
are
zealous
of
spiritual
gifts
,
seek
that
ye
may
excel
.
—
As
the
Corinthians
Zeal
and
forwardness
provoked
very
many
,
2
Cor
9.2
.
We
should
not
envy
such
as
have
got
the
start
of
us
;
and
yet
should
(
in
a
good
sense
)
emulate
them
.
We
should
strive
at
least
to
overtake
those
that
are
foremost
.
Yea
,
true
Zeal
for
God
and
Godliness
,
will
not
set
it self
any
bounds
or
limits
.
You
cannot
call
them
zealous
that
stint
themselves
,
and
count
it
an
high
point
of
prudence
and
discretion
,
not
to
be
too
forward
in
Religion
.
But
as
Love
,
so
Zeal
is
like
Fire
,
that
cannot
be
hid
,
it
will
break
forth
.
—
Quis
enim
celaverit
ignem
,
Lumine
qui
semper
proditur
ipse
suo
?
Such
as
are
afraid
of
being
counted
zealous
,
as
if
it
was
a
matter
of
disgrace
,
are
far
from
such
a
spirit
as
David
had
,
who
when
he
was
mocked
,
and
despised
of
Michal
,
spake
resolvedly
,
I
will
yet
be
more
vile
than
thus
,
(
if
this
be
to
be
vile
.
)
Fire
is
one
of
those
things
,
which
say
not
,
It
is
enough
.
(
Prov.
30.16
.
)
So
true
Zeal
never
says
,
It
is
enough
.
A
zealous
Christian
would
have
more
Grace
,
more
Zeal
for
God
.
They
that
are
zealous
of
good
works
,
desire
to
abound
more
and
more
in
good
works
.
(
18.
)
True
Zeal
is
not
for
a
spurt
,
for
a
flash
,
it
is
constant
,
a
Fire
that
never
goes
out
.
Like
that
Fire
upon
the
Altar
,
Lev.
6.13
.
Though
I
must
grant
,
the
Zeal
of
a
true
Christian
doth
not
flame
up
at
all
times
alike
;
yet
it
is
never
totally
extinguished
.
It
is
good
to
be
zealously
affected
[
always
]
in
a
good
thing
,
Gal.
4.18
.
And
this
is
a
good
sign
,
thy
Zeal
is
right
,
if
it
be
constant
.
There
are
some
whose
Zeal
is
but
a
flash
,
scarce
any
sooner
in
,
than
out
again
.
Some
have
a
burning
fit
of
Zeal
for
a
while
,
that
is
quickly
over
.
Their
praeter-natural
heat
stays
not
.
But
true
Zeal
is
like
the
natural
heat
of
the
Body
,
that
continues
as
long
as
one
lives
.
Yea
,
though
it
is
like
Fire
in
green
wood
,
subject
to
go
out
if
it
be
not
blown
up
;
yet
that
Spirit
which
first
kindled
this
spark
in
Believers
,
is
given
to
dwell
in
them
,
and
to
abide
with
them
for
ever
.
And
therefore
though
there
may
be
some
decays
of
Holy
Zeal
for
a
time
;
yet
it
is
stirred
up
again
in
the
Faithful
;
and
usually
burneth
clearer
after
it
is
recovered
:
As
we
sometimes
see
Fire
blaze
up
more
,
after
a
dash
of
water
cast
on
it
.
Yea
,
ordinarily
(
as
we
may
observe
a
flame
mount
highest
,
before
it
goes
out
:
)
ordinarily
I
say
,
a
Christians
Zeal
is
most
raised
,
the
nearer
he
is
to
his
end
.
But
such
as
once
seemed
very
forward
for
that
which
is
good
,
but
are
quite
fallen
off
again
,
have
quite
out-lived
their
Zeal
,
they
even
give
others
cause
enough
to
suspect
,
that
they
were
never
sound
.
OF
A
Lively
Hope
.
ROM.
12.12
.
Rejoycing
in
Hope
.
TO
go
on
to
the
Trial
of
all
other
Christian
Vertues
,
(
might
upon
some
accounts
)
cross
my
design
in
what
is
Written
,
which
is
,
to
help
and
direct
ordinary
Christians
in
the
Trial
,
and
exercise
of
Grace
,
even
such
as
cannot
purchase
,
or
have
not
time
to
peruse
large
Volums
.
I
have
spoken
of
the
chief
Cardinal
Graces
,
and
shewed
how
they
work
,
how
they
may
be
known
.
Prove
these
in
your selves
,
and
there
is
no
question
,
but
you
have
the
whole
Train
of
those
better
things
,
that
necessarily
accompany
Salvation
.
As
without
these
,
any
other
Vertues
you
may
seem
to
have
,
as
Temperance
,
Patience
,
Meekness
,
&c.
are
but
Shadows
,
and
Counterfeits
:
So
that
I
might
make
a
Full-stop
at
what
is
Written
.
Yet
because
many
are
kept
off
from
any
serious
examination
of
their
Estates
,
satisfying
themselves
with
this
,
That
they
have
Hopes
;
and
some
,
That
they
have
Joys
too
;
never
enquiring
,
How
they
came
by
them
,
or
of
what
kind
they
are
:
Therefore
before
I
conclude
this
Treatise
,
I
shall
shew
you
how
you
may
know
,
whether
your
Hope
,
and
Joy
be
sound
or
no.
And
first
of
Hope
.
—
But
let
me
premise
these
Three
Things
.
1.
It
is
unquestionable
,
that
there
is
a
false
,
a
deceiving
Hope
,
as
well
as
a
true
,
and
certain
Hope
.
There
is
a
dead
Hope
,
as
well
as
a
lively
Hope
.
There
is
a
confounding
Hope
,
as
well
as
an
Hope
that
maketh
not
ashamed
.
There
is
the
Hope
of
the
Hypocrite
,
(
Job
8.13
.
)
as
well
as
the
Hope
of
the
Righteous
,
(
Prov.
10.28
.
)
2.
Better
no
Hopes
,
than
false
Hopes
.
As
we
may
allude
to
that
,
Prov.
26.12
.
Seest
thou
a
Man
wise
in
his
own
conceit
?
There
is
more
hope
of
a
Fool
than
of
him
.
So
there
is
more
Hope
of
Sinners
that
are
most
despondent
,
in
one
sense
without
Hope
;
than
of
such
as
are
very
confident
,
high
in
their
Hopes
,
but
without
any
ground
.
And
how
sad
is
it
(
as
I
remember
one
says
)
to
sail
on
smoothly
to
Hell
,
having
Heaven
all
the
while
in
view
?
Hope
,
that
is
like
to
end
in
horrour
and
utter
desperation
,
is
not
worth
having
.
3.
It
is
justly
to
be
suspected
,
that
their
Hopes
are
groundless
,
and
false
,
who
are
unwilling
to
bring
them
to
the
Test
,
and
Trial.
That
part
of
a
Man's
Body
which
he
could
not
endure
to
have
touched
,
we
would
conclude
not
right
,
or
sound
.
But
if
your
Hope
be
right
,
it
would
not
suffer
any
injury
,
or
damage
,
by
a
fair
impartial
Trial
,
but
be
more
confirmed
.
Now
if
you
ask
,
What
is
Christian
Hope
?
I
answer
,
It
is
a
longing
,
and
fiducial
expectation
of
Good
promised
,
to
come
in
God's
Time
,
and
Way
.
Faith
and
Hope
are
very
near
akin
.
Yet
thus
they
differ
.
1.
In
Order
.
Faith
in
order
of
nature
is
before
Hope
.
Hope
is
the
Daughter
,
at
least
the
youngest
Sister
of
Faith
.
2.
In
the
Object
.
Faith
has
respect
to
the
whole
Word
of
God
:
Hope
to
the
Word
of
Promise
.
Good
only
is
the
object
of
Hope
.
And
Future
Good
,
[
Hope
]
seems
to
be
used
more
improperly
,
or
taken
more
largely
.
It
is
more
properly
,
a
Perswasion
,
though
short
of
full
Perswasion
,
or
Assurance
.
But
properly
Hope
looks
at
Good
to
come
.
Whereas
what
is
past
may
be
the
object
of
Faith
,
as
well
as
what
is
to
come
.
As
we
believe
the
Creation
of
the
World
,
a
thing
past
;
as
well
as
the
Resurrection
of
the
Body
,
which
is
future
.
3.
In
their
proper
formal
Acts.
Faith
apprehends
,
and
assents
to
the
truth
of
the
Promises
,
Hope
expects
and
looks
for
the
Good
promised
.
An
expectation
of
Good
,
is
the
formal
Act
of
Hope
.
And
herein
also
it
is
differenced
from
,
or
contrary
to
Fear
,
which
is
an
expectation
of
Evil
,
not
of
Good
.
But
that
which
I
mainly
intend
,
is
,
to
shew
,
wherein
sound
Hope
differs
from
Presumption
,
or
from
a
false
Hope
?
Or
how
we
may
know
,
whether
our
Hope
be
sound
?
(
1.
)
True
hope
is
not
ordinarily
obtained
,
but
after
sad
doubts
and
fears
.
As
it
is
,
Hos.
2.14
,
15.
God
useth
to
bring
his
People
into
the
Wilderness
,
before
he
speaketh
comfortably
to
them
.
He
makes
the
Valley
of
Achor
a
door
of
Hope
.
As
in
reference
to
their
outward
Condition
,
he
suffers
them
many
times
to
be
brought
into
great
Straits
,
and
Troubles
,
before
he
gives
Enlargements
,
and
works
Deliverance
for
them
.
So
in
reference
to
their
Spiritual
Estates
,
they
are
brought
into
a
Wilderness
,
see
themselves
lost
,
and
are
full
of
trouble
,
(
as
the
Israelites
were
by
Achan's
means
,
Josh.
7.24
,
25
,
26.
)
before
Hope
comes
in
.
Spirit
of
Bondage
,
useth
to
go
before
the
Spirit
of
Adoption
,
Rom.
8.15
.
As
it
is
,
Lam.
3.29
.
He
putteth
his
Mouth
in
the
Dust
,
if
so
there
may
be
Hope
.
It
is
the
common
Order
,
and
Method
of
God's
Grace
and
Spirit
,
to
cast
down
before
a
lifting
up
.
usually
Souls
are
laid
low
even
in
the
dust
,
before
they
are
raised
to
a
lively
Hope
.
Such
as
will
tell
us
they
hope
well
,
and
never
doubted
of
their
Salvation
in
all
their
lives
,
such
as
were
never
humbled
,
never
made
sensible
how
miserable
they
are
by
nature
,
how
obnoxious
to
God's
Wrath
,
how
liable
to
everlasting
Condemnation
,
we
have
Reason
enough
to
conclude
,
they
have
not
a
sound
Hope
.
Their
confident
spirit
must
be
broken
,
before
it
be
set
right
.
(
2.
)
Sound
Hope
is
a
fruit
of
the
Spirit
.
Presumption
is
natural
to
Sinners
,
they
have
it
of
themselves
.
Or
if
they
have
their
Consciences
awakened
,
their
Eyes
opened
to
see
their
Sin
and
Misery
;
then
they
are
more
prone
to
entertain
hard
and
black
thoughts
of
God
,
than
to
hope
aright
in
his
Mercy
.
Like
those
that
said
,
There
is
no
Hope
.
Our
Hope
is
lost
,
we
are
cut
off
for
our
parts
.
It
is
the
mighty
work
of
the
Spirit
to
raise
up
Souls
to
a
lively
Hope
:
who
had
received
the
sentence
of
Death
in
themselves
.
Rom.
15.13
.
That
ye
may
abound
in
Hope
through
the
power
of
the
holy
Ghost
.
Gal.
5.5
.
We
through
the
Spirit
wait
for
the
Hope
of
Righteousness
by
Faith
.
Now
have
such
any
ground
to
think
the
Hope
they
have
,
is
the
fruit
and
work
of
the
Spirit
,
who
may
know
they
have
not
the
Spirit
;
who
are
not
led
by
,
neither
walk
after
the
Spirit
,
who
will
not
follow
the
motions
of
the
Spirit
;
who
are
so
desperately
wicked
as
even
to
scoff
at
the
operation
of
the
Spirit
.
(
3.
)
Sound
Hope
is
an
Hope
in
God
through
Christ
,
according
to
his
Word
.
On
what
is
our
Hope
bottomed
?
The
ground
and
foundation
of
true
Hope
is
in
God
,
not
in
creatures
,
nor
in
our selves
.
It
is
Hope
towards
God
,
Act.
24.15
.
As
our
Faith
and
Trust
must
be
terminated
on
God
only
,
so
our
Hope
,
1
Pet.
1.21
.
we
must
look
to
God
as
the
Author
of
all
Good
.
We
must
not
expect
any
good
from
others
,
as
the
Authors
,
or
original
;
but
only
as
means
,
or
instruments
.
Psal
39.7
.
Now
Lord
what
wait
I
for
?
My
Hope
is
in
thee
.
It
is
a
peice
of
Idolatry
,
to
make
Gold
our
Hope
,
Job
.
31.24
.
we
may
not
look
for
so
much
as
any
temporal
benefit
from
means
,
wealth
,
friends
,
&c.
without
God
.
All
our
expectation
must
be
from
him
,
Psal.
62.5
.
But
further
,
True
Hope
is
bottom'd
upon
God
in
and
through
Christ
.
Therefore
it
is
called
,
Hope
in
Christ
,
1
Cor.
15.19
.
1
Thes.
1.3
.
There
is
no
Hope
for
Sinners
,
that
a
most
Just
and
Holy
God
should
be
favourable
,
and
propitious
toward
them
,
but
in
and
through
Christ
.
1
Pet.
1.3
.
We
are
begotten
again
to
a
lively
Hope
,
by
the
Resurrection
of
Christ
,
—
proving
God's
Justice
satisfied
,
and
the
enemies
of
our
Salvation
vanquished
by
him
.
But
without
Christ
,
we
were
without
Hope
.
So
if
we
be
strangers
to
Christ
,
we
are
strangers
to
true
Hope
.
And
yet
further
,
True
Hope
is
bottom'd
on
God
,
in
Christ
,
according
to
his
Word
.
As
the
Psalmist
oft
professeth
his
Hope
in
God's
Word
.
That
is
not
a
sound
Hope
,
which
is
not
a
Scripture
Hope
.
That
Hope
which
is
not
built
on
God's
Promises
,
which
is
not
warranted
by
his
Word
,
will
fail
Men
in
the
end
.
It
is
groundless
Presumption
.
Now
how
many
whose
Hope
is
built
on
God's
Providence
,
and
their
present
outward
Prosperity
,
without
any
word
of
promise
to
support
it
.
They
hope
God
loves
them
,
because
they
prosper
in
the
World
.
But
the
Word
tells
us
,
All
things
come
alike
to
all
here
;
that
no
Man
knoweth
either
love
or
hatred
by
all
that
is
before
them
,
Eccles.
9.1
,
2.
The
Hope
of
many
is
grounded
on
God's
Patience
,
and
their
present
impunity
,
Because
Sentence
is
not
speedily
executed
.
But
forbearance
is
no
acquittance
.
Do
we
not
read
,
that
though
the
Lord
is
slow
to
anger
;
yet
he
will
not
acquit
the
wicked
,
Nah.
1.3
.
And
God
endureth
with
much
long-suffering
the
Vessels
of
wrath
fitted
to
destruction
,
on
whom
yet
at
last
he
will
shew
his
Wrath
,
and
make
his
Power
known
,
Rom.
9.22
.
Many
build
their
Hopes
on
God's
general
Goodness
to
his
Creatures
.
That
because
he
made
them
,
he
will
save
them
.
Though
the
Lord
by
his
Prophet
hath
told
them
the
contrary
,
Isa.
27.11
.
It
is
a
people
of
no
understanding
:
therefore
he
that
made
them
will
have
no
mercy
on
them
.
Some
Hope
in
this
that
they
are
not
so
bad
as
others
.
They
are
neither
Extortioners
,
nor
Drunkards
,
nor
Adulterers
,
&c.
But
it
is
evident
in
the
Word
,
that
the
highest
degree
of
Morality
,
and
Civility
will
not
serve
any
Mans
turn
.
That
except
a
Man
be
born
again
,
he
cannot
see
the
Kingdom
of
God
,
Joh.
3.3
.
That
without
Holiness
no
Man
shall
see
the
Lord
,
Heb.
12.14
.
Some
build
their
Hopes
on
a
form
of
Godliness
,
and
an
outward
shew
of
Holiness
.
But
without
the
truth
of
Grace
in
the
heart
,
and
without
the
Life
and
Power
of
Godliness
,
all
Men
do
in
Religion
is
done
in
Hypocrisie
.
So
,
what
may
be
highly
esteemed
among
Men
,
may
be
of
no
account
,
yea
,
may
be
abomination
in
the
sight
of
God
.
Luk.
16.15
.
And
what
will
be
the
Hypocrites
portion
at
last
,
the
Word
plainly
tells
you
.
Some
build
their
Hopes
on
their
own
Righteousness
,
and
Merits
,
conceiting
they
deserve
highly
of
God
for
what
they
have
done
.
Peter
Lombart
says
,
Sent.
l.
3.
dist.
26.
Sine
meritis
aliquid
sperare
,
non
spes
,
sed
presumptio
dici
potest
,
That
to
hope
for
any
thing
without
precedent
merits
,
cannot
be
called
Hope
,
but
presumption
.
Yet
to
do
him
right
,
immediately
before
he
joyns
the
Grace
of
God
with
those
merits
,
of
which
he
speaks
.
And
otherwise
if
by
merits
are
understood
,
proper
Legal
merits
,
it
were
Presumption
for
the
best
Men
in
the
World
to
expect
any
thing
this
way
from
God
.
The
best
of
God's
Saints
must
acknowledg
,
with
Jacob
,
that
they
are
less
than
the
least
of
God's
Mercies
.
That
which
Believers
hope
for
,
comes
by
way
of
free
gift
,
it
is
not
of
debt
.
Eternal
Life
is
the
gift
of
God
,
Rom.
6.23
.
The
gift
of
God
,
through
Jesus
Christ
.
So
Believers
are
to
hope
for
the
Grace
that
is
to
be
brought
unto
them
at
the
Revelation
of
Jesus
Christ
,
1
Pet.
1.13
.
They
are
to
look
for
the
Mercy
of
our
Lord
Jesus
Christ
unto
Eternal
Life
,
Jud.
v.
21.
They
that
are
highly
conceited
of
themselves
,
and
their
own
works
,
build
on
a
sandy
foundation
,
lean
on
a
roten
prop.
And
yet
there
is
preparing
Grace
,
such
as
God
hath
made
the
condition
of
the
Promise
,
a
futable
qualification
,
and
disposition
of
the
subject
,
in
some
measure
fitting
for
the
Mercy
promised
,
the
Good
to
be
received
.
And
for
any
to
look
for
the
Good
promised
,
without
looking
after
that
,
which
God
hath
made
the
Condition
in
the
Promise
,
this
is
but
to
build
Castles
in
the
Air
,
this
may
not
be
called
Hope
,
but
Presumption
.
I
pray
observe
it
,
to
hope
in
the
Mercy
of
God
,
through
the
Merits
of
Christ
,
quite
over-looking
the
way
and
method
wherein
,
not
looking
after
the
condition
upon
which
the
Mercy
hoped
for
is
promised
,
this
is
not
sound
Hope
in
God
,
it
is
a
rash
and
false
Hope
;
It
has
no
bottom
in
the
Word
.
(
4.
)
True
Hope
as
it
is
an
Hope
in
God
,
so
it
is
an
hoping
for
him
.
A
Believers
Hope
looks
chiefly
at
God
,
as
the
best
Object
he
can
hope
for
,
as
he
is
the
chiefest
Good
.
As
he
acteth
for
God
,
and
suffers
for
God
;
so
he
longeth
,
waiteth
,
hopeth
for
God
.
And
methinks
that
expression
,
Act.
24.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
having
Hope
towards
God
,
looks
this
way
.
So
when
God
is
said
to
be
his
Peoples
Hope
;
In
Psal.
Qui
habitat
.
Ser.
9.
As
Bernard
takes
it
,
Convenientiùs
siquidem
Spes
nostra
dicitur
quod
speramus
,
quàm
in
quo
speramus
:
He
is
our
Hope
,
whom
we
hope
for
.
As
Christ
is
called
our
Hope
.
The
enjoyment
of
God
in
Christ
is
the
top
of
a
Believer's
hopes
.
As
the
Psalmist
said
,
Psal.
73.25
.
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
upon
the
Earth
that
I
desire
besides
thee
.
The
Hope
of
others
useth
not
to
rise
so
high
.
Their
desires
indeed
are
not
this
way
.
Gold
is
the
Worldling's
Hope
,
rather
than
God
.
The
praise
of
Men
is
the
Hypocrites
Hope
,
rather
than
the
Favour
and
Fruition
of
God
.
The
Heaven
that
carnal
,
unsanctified
Hearts
dream
of
,
and
hope
for
,
is
not
the
true
Happiness
in
a
full
Conformity
to
God
,
and
full
Fruition
of
him
;
but
an
imaginary
Happiness
,
in
a
meer
freedom
from
such
Miseries
as
they
are
sensible
of
here
,
and
a
Life
of
perpetual
ease
,
and
pleasure
,
abstracted
from
the
other
.
(
5.
)
Sound
Hope
in
God
,
is
accompanied
with
an
holy
fear
of
him
.
Psal.
33.18
.
Behold
the
Eye
of
the
Lord
is
upon
them
that
fear
him
,
upon
them
that
hope
in
his
Mercy
.
Psal.
147.11
.
The
Lord
takes
pleasure
in
them
.
—
None
hope
aright
in
his
Mercy
,
but
such
as
truly
fear
him
.
Psal.
118.4
.
Let
them
that
fear
the
Lord
,
say
,
that
his
Mercy
endureth
for
ever
.
Luke
1.50
.
His
Mercy
is
on
them
that
fear
him
,
from
Generation
to
Generation
.
Psal.
85.9
.
Surely
his
Salvation
is
nigh
them
that
fear
him
.
But
such
as
are
void
of
God's
Fear
,
are
without
any
true
solid
ground
of
Hope
,
in
their
present
State
.
Some
(
as
Dr.
Preston
noteth
)
have
neither
Faith
,
Hope
,
nor
Fear
,
as
Atheists
;
others
have
some
Fear
,
but
no
Hope
,
as
Devils
and
desperate
Men
;
others
have
some
Hope
,
but
no
Fear
,
as
presumptuous
Men.
But
they
that
have
Hope
,
and
Fear
mingled
with
it
,
may
rather
hope
that
their
Hope
is
sound
.
(
6.
)
Sound
Hope
is
accompanied
with
sound
Obedience
.
Psal.
119.6
.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
unto
all
thy
Commandments
.
And
ver.
80.
Let
my
heart
be
sound
in
thy
Statutes
,
that
I
be
not
ashamed
.
And
ver.
166.
Lord
,
I
have
hoped
for
thy
Salvation
,
and
done
thy
Commandments
.
Heb.
10.35
,
36.
Cast
not
away
your
Confidence
,
—
that
after
ye
have
done
the
Will
of
God
,
ye
might
receive
the
Promise
.
But
it
is
a
vain
Confidence
,
to
expect
the
good
of
the
Promise
,
without
observing
the
Command
.
There
is
no
peace
to
the
Wicked
.
That
is
a
false
Hope
,
which
is
maintained
with
a
plain
neglect
of
Duty
,
and
a
bold
adventuring
upon
Sin
.
Prov.
10.28
.
The
hope
of
the
Righteous
shall
be
Gladness
:
But
the
expectation
of
the
Wicked
shall
perish
.
(
7.
)
True
Hope
is
not
maintained
but
by
Diligence
,
and
Watchfulness
.
It
is
contrary
to
Negligence
,
and
Security
.
1
Pet.
1.13
.
Wherefore
gird
up
the
loins
of
your
Mind
,
be
sober
,
and
hope
to
the
end
,
or
hope
perfectly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Integre
,
Hope
soundly
.
A
dull
,
stupifying
Hope
,
such
Hope
as
inclines
to
a
drowsie
frame
,
is
not
a
sound
Hope
;
neither
will
it
hold
long
.
Such
as
are
lulled
asleep
with
their
Hopes
,
shall
be
awaked
again
with
Terrors
.
True
Hope
,
is
a
Lively
Hope
,
1
Pet.
1.3
.
A
dead
Man
in
true
account
,
is
not
a
Man
:
So
a
dead
Hope
,
is
not
true
Hope
.
The
Devil
never
envies
Men
such
Hope
,
as
makes
them
remiss
,
and
careless
.
(
8.
)
A
true
Hope
of
Happiness
,
is
a
great
help
to
a
progress
in
Grace
and
Holiness
.
Though
Hope
is
compared
to
an
Anchor
that
stays
the
Ship
;
yet
here
Non
remorae
,
sed
calcaris
instar
est
:
It
is
no
remora
,
but
a
spur
in
a
way
of
Duty
.
As
the
Apostle
exhorteth
,
2
Cor.
7.1
.
Having
therefore
these
Promises
(
dearly
Beloved
)
let
us
cleanse
our selves
from
all
filthiness
of
Flesh
,
and
Spirit
,
perfecting
Holiness
in
the
fear
of
God
.
And
the
Apostle
John
lays
down
this
Note
most
plainly
,
1
John
3.3
.
Every
man
that
hath
this
Hope
in
him
,
purifieth
himself
even
as
he
is
pure
.
A
lively
Hope
of
Heaven
will
quicken
us
in
Heavens
way
.
That
we
shall
follow
after
Holiness
,
that
we
may
be
made
meet
for
the
Inheritance
of
the
Saints
in
light
.
True
Hope
promotes
Holiness
.
(
9.
)
Sound
Hope
produces
Patience
.
As
we
read
of
Patience
of
Hope
,
1
Thess.
1.3
.
Remembring
without
ceasing
your
—
Patience
of
Hope
.
Though
we
read
of
Patience
working
Experience
,
Experience
Hope
,
Rom.
5.4
.
yet
as
one
noteth
,
Spes
patientem
praecedit
,
sed
spem
hîc
vocat
Spei
robur
,
&c.
Hope
precedes
Patience
;
but
here
he
speaks
of
Hope
improved
,
and
grown
up
.
Patience
and
Experience
add
to
the
strength
and
firmness
of
Hope
.
But
without
Hope
,
Patience
could
not
subsist
.
There
is
Patience
in
expecting
future
good
and
happiness
,
(
Rom.
8.25
)
And
this
is
as
I
may
say
,
the
elicit
act
of
Christian
Hope
.
Again
,
there
is
Patience
in
bearing
present
evils
,
and
miseries
:
and
this
is
(
as
it
were
)
the
imperate
Act
of
Hope
.
That
is
not
a
good
Hope
,
which
makes
us
no
fitter
to
bear
evils
here
.
As
Hope
may
be
called
the
Daughter
of
Faith
;
so
Patience
the
Daughter
of
Hope
.
Hope
is
compared
to
an
Helmet
,
1
Thess.
5.8
.
And
for
an
Helmet
the
Hope
of
Salvation
.
This
would
help
on
to
bear
furious
blows
.
Again
,
it
is
compared
to
an
Anchor
,
Heb.
6.19
.
which
Hope
we
have
as
an
Anchor
of
the
Soul
both
sure
,
and
steadfast
.
This
Anchor
would
stay
one
in
tempestuous
Waves
,
and
boistrous
Storms
.
(
10.
)
Sound
Hope
will
give
Courage
,
will
put
a
Man
in
heart
,
and
make
him
resolved
for
God
.
A
true
Christian
,
to
maintain
his
Hope
will
not
care
to
quit
present
worldly
Possessions
.
If
we
could
be
perswaded
to
disclaim
all
interest
in
,
and
Hope
of
Heaven
,
to
embrace
this
present
World
,
if
we
could
be
content
to
take
up
with
the
World
for
our
Portion
;
then
certainly
we
have
no
sound
Hope
of
Heaven
.
It
is
a
weighty
saying
,
(
O
that
it
may
be
well
weighed
)
They
are
no
true
Hopes
of
Glory
to
come
,
Baxt.
Ep.
ded.
before
his
32.
Directions
,
&c.
if
you
cannot
cast
over
board
all
Worldly
Hopes
,
when
the
Storm
is
such
,
that
you
must
hazzard
the
One.
(
11.
)
A
sound
Hope
will
raise
ones
Thoughts
,
Heart
and
Desires
Heaven-ward
.
What
is
Hope
,
but
an
expectation
with
desire
,
or
a
desiring
expectation
?
As
the
Apostle
speaks
of
his
earnest
expectation
and
Hope
,
Phil.
1.20
.
So
we
cannot
have
a
lively
Hope
of
Heaven
,
without
lively
desires
after
Heaven
.
Rom.
8.23
.
We
which
have
the
first-fruits
of
the
Spirit
,
groan
within
our selves
,
waiting
for
the
Adoption
,
to
wit
,
the
Redemption
of
our
Body
.
It
cannot
be
that
such
as
have
a
sound
Hope
of
Heaven
,
should
place
their
happiness
,
or
terminate
their
desires
in
the
World
.
(
12.
)
A
lively
Hope
will
quicken
and
raise
the
Heart
in
praise
and
thankfulness
to
God
.
Psal.
71.14
.
I
will
hope
continually
,
and
will
yet
praise
thee
more
and
more
.
This
Hope
is
called
good
Hope
through
Grace
,
2
Thes.
2.16
.
And
Souls
that
have
it
,
cannot
but
see
cause
greatly
to
admire
,
extol
,
and
magnifie
Divine
Grace
.
(
13.
)
Sound
Hope
is
a
furtherance
of
Spiritual
Joy
.
Rejoycing
in
Hope
.
As
Bernard
,
sed
nunquid
tantae
laetitiae
spes
erit
sine
laetitia
?
Yea
,
this
Hope
oft
causeth
Joy
even
in
Affliction
.
Psal.
119.49
,
50.
Remember
the
Word
unto
thy
Servant
,
upon
which
thou
hast
caused
me
to
hope
.
This
is
my
comfort
in
my
affliction
:
for
thy
Word
hath
quickened
me
.
The
word
of
promise
giving
Hope
,
thus
brings
in
Joy
and
comfort
too
.
Sound
Hope
will
chear
the
Heart
,
and
keep
it
alive
under
troubles
,
without
which
it
would
faint
and
sink
.
If
our
Hearts
die
within
us
(
like
Nabals
)
under
worldly
Troubles
,
this
would
shew
,
we
have
not
a
lively
Hope
of
Heaven
.
Such
as
rejoyce
in
Hope
of
the
Glory
of
God
,
will
be
ready
even
to
glory
in
Tribulations
,
as
Rom.
5.2
,
3.
Of
Spiritual
Joy
.
ANd
so
I
come
to
the
Trial
of
Mens
Joyes
.
As
there
are
counterfeit
Graces
;
so
there
are
false
Joyes
.
As
we
read
of
the
Hope
of
the
Hypocrite
,
so
likewise
of
the
Joy
of
the
Hypocrite
,
Job
20.5
.
A
Joy
that
will
end
in
sorrow
,
and
consternation
.
Yea
,
It
is
possible
for
Souls
that
have
true
Grace
,
yet
to
be
mistaken
in
their
Joys
.
As
we
find
the
Seventy
Disciples
returning
with
Joy
,
(
Luk.
10.17
.
)
saying
,
Lord
,
even
the
Devils
are
subject
unto
us
through
thy
Name
-
Notwithstanding
(
says
Christ
,
v.
20.
)
in
this
rejoyce
not
,
that
the
Spirits
are
subject
unto
you
:
but
,
rather
rejoyce
,
because
your
names
are
written
in
Heaven
.
Where
he
at
once
corrects
,
and
directs
their
Joy
.
As
one
says
,
Many
times
the
more
excellent
a
Sermon
is
,
A.
Burg.
the
more
carnal
the
heart
of
the
Preacher
may
be
.
So
Christians
may
rejoyce
carnally
in
Spiritual
Enlargements
,
and
Spiritual
Experiences
.
As
Grace
can
find
something
,
even
in
natural
comforts
,
to
feed
,
and
increase
Spiritual
Joy
,
Joy
in
the
Lord
;
So
Corruption
sometimes
prevailes
on
the
contrary
,
making
Spiritual
Duties
,
and
Spiritual
Priviledges
and
Mercies
the
matter
and
ground
of
carnal
rejoycing
.
And
further
,
as
some
Christians
through
weakness
yield
to
needless
fears
,
and
take
up
sad
conclusions
against
themselves
,
and
their
own
Estates
,
debarring
themselves
of
comfort
belonging
to
them
;
So
others
again
through
heedlesness
,
please
themselves
erroneously
in
their
own
fancies
,
and
rejoyce
in
sparks
of
their
own
kindling
,
which
they
take
for
the
comforts
of
the
Spirit
.
That
we
should
not
only
try
our
Graces
,
but
our
Comforts
.
For
which
purpose
take
these
following
notes
.
(
1.
)
Spiritual
Joy
is
not
wont
to
come
in
,
till
Godly
Sorrow
hath
prepared
and
made
way
for
it
.
Water
into
Wine
,
turns
his
Peoples
Sorrow
into
Joy
.
Christ
was
anointed
,
to
give
the
Oyl
of
Joy
for
mourning
,
the
Garments
of
Praise
for
the
spirit
of
heaviness
,
Isa.
61.3
.
They
that
sow
in
Tears
,
shall
reap
in
Joy
,
Psal.
126.5
,
6.
Hearts
that
were
never
broken
,
are
not
yet
prepared
for
Christ
to
bind
them
up
.
Paul
had
a
casting
down
to
the
Earth
,
before
he
was
caught
up
to
the
third
Heavens
.
They
that
have
great
elevations
of
Joy
,
and
yet
were
never
humbled
for
Sin
,
have
cause
enough
to
suspect
their
Joy
is
not
right
.
(
2.
)
Spiritual
Joy
hath
the
Holy
Spirit
for
its
Authour
.
Thus
it
is
the
Joy
of
the
Holy
Ghost
,
1
Thes.
1.6
.
As
I
said
of
a
lively
Hope
,
it
is
a
fruit
of
the
Spirit
,
Gal.
5.22
.
Ministers
may
be
helpers
of
a
Believers
Joy
,
(
as
2
Cor.
1.24
.
)
but
under
the
Spirit
.
He
is
the
principal
efficient
.
Now
they
that
have
not
the
Holy
Ghost
their
Sanctifier
,
cannot
have
him
their
Comforter
.
The
Disciples
were
filled
with
Joy
,
and
with
the
Holy
Ghost
,
Act.
13.52
.
This
fruit
of
the
Spirit
never
grows
alone
:
but
hath
other
fruits
accompanying
it
.
Indeed
there
may
be
Saving
,
Sanctifying
Grace
without
actual
Joy
,
and
Consolation
:
but
there
cannot
be
true
Joy
without
Saving
,
Sanctifying
Grace
.
(
3.
)
Spiritual
Joy
is
never
to
be
found
without
Saving
Faith
.
Rom.
15.13
.
Now
the
God
of
Hope
fill
you
with
Joy
and
Peace
in
believing
.
No
other
way
that
it
can
be
attained
.
Sound
Joy
is
the
Joy
of
Faith
.
Phil.
1.25
.
Being
justified
by
Faith
,
we
have
Peace
with
God
,
—
and
rejoyce
in
hope
of
the
Glory
of
God
,
Rom.
5.1
,
2.
Without
true
Saving
Justifying
Faith
,
no
Peace
with
God
;
and
without
Peace
and
Reconciliation
with
God
,
no
ground
for
Joy
.
So
then
,
if
we
would
know
whether
our
Joy
be
right
,
we
must
inquire
after
the
truth
of
our
Faith
.
Certainly
a
temporary
Faith
can
have
no
betrer
than
a
temporary
Joy
following
it
.
(
4.
)
Spiritual
Joy
ordinarily
is
not
attained
without
self-probation
,
without
self-searching
.
Gal.
6.4
.
Let
every
Man
prove
his
own
work
,
and
then
shall
he
have
rejoycing
in
himself
.
The
ground
of
an
Hypocrites
Joy
ordinarily
is
out
of
himself
,
in
the
good
opinion
and
esteem
of
others
.
But
says
the
Apostle
,
2
Cor.
1.12
.
Our
rejoycing
is
this
,
the
testimony
of
our
Conscience
.
And
this
(
we
see
)
is
the
Scripture-way
and
method
for
attaining
Spiritual
Joy
,
to
commune
with
our
own
Hearts
,
to
ask
our
own
Consciences
seriously
,
what
evidence
they
can
give
that
we
are
in
a
state
of
Grace
,
that
our
works
are
done
in
Sincerity
?
And
when
Conscience
can
give
testimony
of
our
Godly
Sincerity
,
and
Integrity
,
then
indeed
we
have
good
ground
to
rejoyce
.
But
therefore
such
as
are
great
strangers
to
themselves
,
and
fear
examining
their
Consciences
strictly
,
lest
they
should
tell
them
such
things
,
as
they
have
no
mind
to
hear
,
or
know
of
themselves
,
are
not
likely
to
have
any
other
than
a
false
Peace
,
and
false
Joy
.
(
5.
)
Spiritual
Joy
useth
to
come
in
in
a
way
of
Prayer
.
Therefore
in
the
want
of
it
David
betook
himself
to
earnest
Prayer
,
Psal.
51.8
,
12.
Make
me
to
hear
Joy
and
Gladness
:
that
the
bones
which
thou
hast
broken
may
rejoyce
.
Restore
unto
me
the
Joy
of
thy
Salvation
.
Yea
,
he
pleads
this
as
an
Argument
with
God
,
Psal.
86.4
.
Rejoyce
the
Soul
of
thy
Servant
:
for
unto
thee
,
O
Lord
,
do
I
lift
up
my
Soul
.
So
he
pleads
it
for
others
,
Psal.
105.3
.
Let
the
Heart
of
them
rejoyce
,
that
seek
the
Lord
.
(
If
it
be
not
rather
a
call
to
such
to
rejoyce
,
and
glory
in
him
.
)
This
advice
and
counsel
Christ
gave
his
dear
Disciples
,
Joh.
16.24
.
Ask
,
and
you
shall
receive
,
that
your
Joy
may
be
full
.
Christians
that
are
most
Prayerful
,
are
in
the
most
hopeful
way
to
be
full
of
Joy
too
.
But
such
as
neglect
and
despise
Prayer
,
their
Joy
may
well
be
questioned
.
There
is
just
cause
to
fear
,
such
come
not
honestly
by
it
,
who
count
not
such
Mercies
worth
asking
,
who
have
it
without
begging
for
.
(
6.
)
Another
ordinary
means
of
Spiritual
Joy
is
attendance
on
God's
Ordinances
.
Usually
it
is
in
this
way
that
it
is
given
in
,
or
increased
.
And
therefore
Ordinances
have
been
a
great
Joy
and
comfort
to
the
Faithful
.
As
the
Psalmist
was
glad
,
when
he
thought
of
going
into
the
House
of
the
Lord
,
Psal.
122.1
.
So
he
rejoiceth
at
the
Word
,
as
one
that
findeth
great
spoil
,
Psal.
119.126
.
So
the
Word
to
Jeremiah
was
the
Joy
and
rejoicing
of
his
Heart
,
Jer.
15.16
.
No
wonder
that
Ordinances
are
a
matter
of
Joy
to
the
Faithful
,
which
are
an
ordinary
means
of
the
furtherance
of
their
Joy
.
Isa.
56.6
,
7.
There
God
promiseth
,
that
those
who
joyn
themselves
to
the
Lord
to
serve
him
,
and
keep
the
Sabboth
from
polluting
it
,
shall
be
made
joyful
in
the
House
of
Prayer
.
Isa.
12.3
.
With
Joy
shall
ye
draw
water
out
of
the
wells
of
Salvation
.
Which
may
be
applied
to
God's
Ordinances
,
as
well
as
to
Promises
.
They
are
breasts
of
Consolation
too
.
As
here
we
may
apply
that
,
Isa.
66.11
.
That
ye
may
suck
,
and
be
satisfied
with
the
breasts
of
her
Consolations
,
&c.
This
way
indeed
we
might
find
comfort
in
Ordinances
,
if
we
come
a
thirst
to
them
,
come
with
an
appetite
,
and
put
forth
the
strength
of
our
affections
in
them
,
if
we
draw
hard
at
these
Wells
,
and
suck
at
these
Breasts
.
But
they
that
cry
down
Ordinances
as
empty
Forms
,
and
dry
Breasts
;
they
that
count
themselves
above
Ordinances
,
what
ever
raptures
of
Joy
they
may
seem
to
have
,
we
have
cause
to
think
,
they
are
only
sporting
themselves
with
their
own
deceivings
.
Some
have
cast
off
Prayer
,
and
giving
of
Thanks
,
some
despise
Prophesyings
,
slight
and
turn
their
backs
on
the
Ministry
of
the
Word
;
and
yet
pretend
to
rejoyce
evermore
.
But
certainly
the
Apostle
Paul
was
not
of
their
way
,
see
1
Thes.
5.16
,
17
,
18
,
20.
And
the
Joy
of
the
Primitive
Christians
came
in
another
way
,
Act.
2.42
,
46.
Some
again
are
full
of
confidence
,
because
they
frequent
God's
Worship
and
Ordinances
:
like
those
that
cryed
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
.
But
there
is
little
comfort
to
be
taken
in
an
outward
attendance
on
Ordinances
,
without
a
Spiritual
improvement
of
them
.
Yea
,
some
that
may
fall
away
,
have
a
taste
of
the
good
Word
of
God
,
Heb.
6.5
,
6.
The
stony-ground
Hearers
received
the
Word
with
Joy
,
Mat.
13.20
.
Herod
heard
John
Baptist
gladly
,
Mar.
6.20
.
The
unbelieving
Jews
,
some
of
them
,
for
a
season
rejoiced
in
the
Light
of
John's
Ministry
,
Joh.
5.35
.
Some
are
taken
with
a
Sermon
sometimes
for
the
comfortable
matter
of
it
,
or
for
the
Abilities
of
the
Preacher
,
his
eloquent
utterance
or
affectionate
delivery
,
&c.
who
yet
are
very
far
from
that
Spiritual
delight
,
upright
ones
find
in
it
.
These
are
not
so
taken
with
the
Sound
,
as
with
the
Power
of
it
.
They
are
best
pleased
with
the
Word
,
when
it
meets
with
their
Corruptions
,
and
does
greatest
execution
on
them
;
when
they
have
not
only
their
affections
moved
in
the
present
hearing
of
the
Word
,
but
their
Hearts
established
by
it
;
when
they
can
find
their
Souls
more
quickened
,
and
Grace
actuated
,
and
increased
by
it
.
(
7.
)
Spiritual
Joy
hath
God
for
its
cheif
ultimate
term
,
and
Object
.
As
it
is
called
the
Joy
of
the
Lord
,
Neh.
8.10
.
The
Joy
of
the
Lord
,
non
activè
,
sed
passivè
,
Joy
in
him
.
How
oft
are
we
called
to
rejoice
in
the
Lord
?
As
the
Psalmist
called
God
his
exceeding
Joy
.
Psal.
43.4
.
Vnto
God
my
exceeding
Joy
,
or
the
gladness
of
my
Joy
,
or
my
Joy
and
exultation
.
Psal.
9.2
.
I
will
be
glad
,
and
rejoice
in
thee
,
Act.
2.28
.
Thou
shalt
make
me
full
of
Joy
with
thy
Countenance
.
So
a
gracious
Soul
can
greatly
rejoice
,
if
he
has
a
sense
of
God's
presence
,
notwithstanding
the
absence
of
creature-comforts
.
Hab.
3.18
.
Although
the
Fig-tree
blosom
not
,
&c.
Isa.
61.10
.
I
will
greatly
rejoice
in
the
Lord
,
my
Soul
shall
be
joyful
in
my
God
.
Now
hence
it
appears
,
that
such
as
have
not
come
to
place
their
cheif
delight
and
happiness
in
God
,
are
strangers
to
Spiritual
Joy
.
(
8.
)
Spiritual
Joy
is
also
a
rejoycing
in
Christ
Jesus
.
As
he
is
the
cheif
and
principal
means
to
bring
us
to
God
.
Rom.
5.
We
Joy
in
God
through
our
Lord
Jesus
Christ
,
by
whom
we
have
now
received
the
atonement
.
The
faithful
are
described
,
to
be
such
as
worship
God
in
the
Spirit
,
and
rejoice
in
Christ
Jesus
,
and
have
no
confidence
in
the
Flesh
,
Phil.
3.3
.
As
he
rejoiced
who
had
found
the
hid
treasure
,
Mat.
13.44
.
So
do
Believers
rejoice
,
having
found
Christ
,
that
rich
Treasure
,
and
Pearl
of
greatest
price
.
1
Pet.
1.8
.
—
In
whom
believing
,
ye
rejoice
with
Joy
unspeakable
,
and
full
of
Glory
.
Or
,
if
sometimes
they
walk
heavily
,
't
is
because
they
discern
not
their
interest
in
him
,
or
find
not
his
presence
with
them
,
as
their
Souls
desire
.
We
can
have
no
ground
of
rejoycing
in
God
,
but
through
Jesus
Christ
,
out
of
whom
he
is
a
consuming
Fire
to
Sinners
.
Therefore
they
that
make
no
account
of
Christ
,
that
see
not
their
need
of
him
,
their
misery
without
him
,
that
rejoice
in
sparks
of
their
own
kindling
,
not
regarding
the
Son
of
Righteousness
,
have
no
sound
Joy
.
(
9.
)
That
is
Spiritual
Joy
,
when
we
are
most
taken
with
Spiritual
Mercies
.
That
is
Joy
in
the
●oly
Ghost
,
when
we
rejoice
more
in
any
experience
of
the
gracious
workings
of
God's
Spirit
in
us
,
than
in
all
outward
earthly
enjoyments
.
Or
when
we
rejoice
in
outward
Mercies
upon
a
Spiritual
account
.
When
we
see
them
Blessings
indeed
,
and
sanctified
to
us
.
When
they
steal
not
away
our
Heart
from
,
but
draw
them
nearer
to
God
.
When
they
are
a
means
of
increasing
our
Love
to
God
,
of
strengthening
and
encouraging
our
trust
and
dependance
on
him
,
of
engaging
us
to
serve
him
with
greater
chearfulness
and
alacrity
.
Spiritual
Joy
,
where
it
comes
,
exceeds
,
and
(
as
we
may
say
)
swalloweth
up
carnal
worldly
Joy
.
The
Joy
of
the
Holy
Ghost
is
far
more
pleasing
than
the
Joy
of
Harvest
.
(
10.
)
That
is
a
kind
of
Spiritual
Joy
,
when
we
heartily
,
unfeinedly
rejoyce
in
the
good
of
others
.
Spiritual
Joy
is
promoted
especially
by
the
Spiritual
good
of
others
.
The
good
found
in
others
.
As
when
Barnabas
saw
the
Grace
of
God
among
the
Disciples
at
Antioch
he
was
glad
,
Act.
11.23
.
And
when
Paul
and
Barnabas
had
declared
the
Conversion
of
the
Gentiles
,
they
caused
great
Joy
unto
all
the
Brethren
,
Act.
15.3
.
So
Titus
was
comforted
in
the
Believing
Corinthians
,
and
Paul
rejoiced
much
on
their
account
,
2
Cor.
7.7
.
So
David
rejoyced
to
see
the
Peoples
forwardness
,
1
Chron.
29.17
.
And
now
have
I
seen
with
Joy
thy
People
which
are
present
here
,
to
offer
willingly
unto
thee
.
Psal.
122.1
.
I
was
glad
when
they
said
unto
me
,
Let
us
go
into
the
House
of
the
Lord
.
Again
,
when
the
Good
vouchsafed
to
others
is
matter
of
Joy
to
us
.
Especially
the
Good
of
God's
Chosen
.
This
may
be
spiritual
Joy
.
To
rejoice
,
and
be
glad
with
Jerusalem
,
when
she
is
rejoicing
;
to
be
comforted
with
her
consolations
,
(
as
Isa.
66.10
,
11.
)
when
it
is
not
from
a
selfish
,
but
a
publick
spirit
,
this
is
good
.
But
they
that
rejoyce
in
iniquity
,
or
rejoyce
at
others
Calamities
;
they
who
rejoice
over
God's
People
in
the
day
of
their
destruction
,
or
of
their
distress
,
their
Joy
is
so
far
from
being
right
Spiritual
Joy
,
that
it
is
devilish
.
(
11.
)
Spiritual
Joy
is
such
,
as
cannot
be
kept
and
maintained
,
but
in
a
way
of
holy
walking
,
and
working
Righteousness
.
As
it
is
Joy
to
the
Just
to
do
Judgment
,
Pro.
21.15
.
So
the
Lord
meeteth
him
that
rejoiceth
,
and
worketh
Righteousness
,
Isa.
64.5
.
These
things
have
I
spoken
unto
you
(
says
our
Saviour
)
that
my
Joy
might
remain
in
you
,
and
that
your
Joy
might
be
full
,
Joh.
15.11
.
Now
what
things
were
those
?
see
v.
7.
If
ye
abide
in
me
,
and
my
words
abide
in
you
—
And
v.
10.
If
ye
keep
my
Commandments
,
ye
shall
abide
in
my
Love
.
Thus
we
can
have
no
more
evidence
of
the
soundness
of
our
Joy
,
than
we
have
of
the
sincerity
of
our
Obedience
.
Psal.
64.10
.
The
Righteous
shall
be
glad
in
the
Lord
.
Psal.
97.11
.
Light
is
sown
for
the
Righteous
,
and
gladness
for
the
upright
in
heart
.
Bonum
vinum
ex
hydria
purificationis
hauritur
,
as
Bernard
speaks
,
alluding
to
that
,
Joh.
2.6
.
&c.
Spiritual
Joy
is
drawn
out
of
a
pure
Conscience
.
A
Conscience
that
is
peaceable
,
but
not
pure
,
is
a
meer
cheat
.
Never
expect
to
have
Spiritual
Joy
in
a
course
of
Sin
.
Such
a
course
as
grieves
the
holy
Spirit
of
God
,
will
never
bring
a
Man
to
true
Peace
and
Joy
.
(
12.
)
Spiritual
Joy
quickens
,
and
enlargeth
the
heart
in
God's
Service
.
Joy
dilateth
,
and
enlargeth
the
heart
:
[
*
](A31037-e103510-b)
*
Laetitia
q.
laetitia
.
So
does
Spiritual
Joy
.
It
enlargeth
the
heart
in
Duty
.
It
is
a
great
furtherance
in
God's
service
,
Rom.
14.17
,
18.
Spiritual
Joy
is
as
Oil
to
the
Wheels
.
It
makes
Souls
like
the
Charoits
of
Aminadib
.
How
are
Souls
carried
out
for
God
when
Spiritual
Joy
fills
their
Sails
.
This
raiseth
the
Soul
.
Trouble
of
Spirit
is
dejecting
,
[
Why
art
thou
cast
down
,
O
my
Soul
!
]
And
dejected
spirits
drive
on
but
heavily
in
Duty
.
But
Spiritual
Joy
elevates
the
Soul
.
To
serve
the
Lord
with
gladness
,
is
to
be
raised
in
his
Service
.
Spiritual
Joy
will
make
Souls
more
vigorous
.
This
would
strengthen
weak
hands
,
and
confirm
feeble
knees
.
The
Joy
of
the
Lord
is
our
strength
,
Neh.
8.10
.
When
Daniel
hears
the
voice
of
Joy
and
Gladness
,
Dan.
10.19
.
O
Man
greatly
beloved
,
fear
not
;
peace
be
unto
thee
,
be
strong
,
yea
,
be
strong
:
he
could
say
,
When
he
had
spoken
unto
me
,
I
was
strengthened
:
and
then
he
said
,
let
my
Lord
speak
:
for
those
hast
strengthened
me
.
But
there
is
no
true
comfort
,
or
pleasure
to
be
taken
in
such
Joy
,
as
does
not
further
fit
us
for
our
work
,
and
duty
.
Such
Joy
is
but
a
flash
.
(
13.
)
As
was
noted
before
of
sound
Hope
,
Spiritual
Joy
is
a
special
incentive
to
praise
,
and
thankfulness
.
As
it
comes
in
usually
in
a
way
of
Prayer
;
So
it
is
wont
to
carry
out
the
Soul
in
Praises
.
As
we
find
these
joyned
,
Psal.
9.2
.
I
will
be
glad
and
rejoice
in
thee
:
I
will
sing
praise
to
thy
Name
,
O
thou
most
High
.
And
Psal.
68.3
,
4.
Let
the
Righteous
be
glad
,
let
them
rejoice
before
God
,
yea
,
let
them
exceedingly
rejoice
.
(
Then
it
follows
)
Sing
unto
God
,
sing
Praises
to
his
Name
.
Nothing
puts
the
Soul
in
better
tune
for
praising
God
,
than
Joy
in
him
.
When
a
Soul
is
thus
raised
,
and
lifted
up
by
him
,
it
will
be
for
extolling
and
lifting
him
up
.
Psal.
30.1
.
I
will
extoll
thee
,
O
Lord
,
for
thou
hast
lifted
me
up
.
And
v.
11
,
12.
Thou
hast
turned
for
me
my
mourning
into
dancing
:
Thou
hast
put
off
my
Sackcloth
,
and
girded
me
with
gladness
:
To
the
end
that
my
Glory
may
sing
praise
to
thee
,
and
not
be
silent
.
O
Lord
my
God
,
I
will
give
thanks
unto
thee
for
ever
.
So
Col.
1.11
,
12.
Giving
thanks
unto
the
Father
,
there
followeth
joyfulness
.
Now
hath
your
Joy
this
effect
?
are
you
much
in
God's
praise
?
(
14.
)
Spiritual
Joy
can
keep
alive
,
and
keep
the
Heart
alive
in
the
midst
of
outward
troubles
.
Hab.
3.18
.
Loquor
quod
expertus
novit
,
inexpertus
ignorat
,
(
to
borrow
the
expression
of
Bernard
)
I
speak
what
the
experienced
Christian
knows
,
though
the
unexperienced
neither
apprehends
,
nor
beleives
it
.
Spiritual
Joy
will
hold
up
a
Mans
Head
in
such
afflictions
,
under
which
others
Hearts
,
that
know
nothing
of
it
,
would
quite
sink
,
and
be
overwhelmed
.
Yea
,
in
sufferings
for
Christ
,
and
Righteousness
sake
,
this
Joy
is
so
far
from
being
damped
,
that
it
is
ordinarily
more
heightened
;
not
checked
this
way
,
but
increased
.
2
Cor.
1.5
.
As
the
Sufferings
of
Christ
abound
in
us
,
so
our
consolation
also
aboundeth
by
Christ
.
Though
Men
may
strip
the
Faithful
of
their
outward
enjoyments
;
yet
this
inward
Joy
no
Man
can
take
away
,
Joh.
16.22
.
The
Believing
Hebrews
took
joyfully
the
spoiling
of
their
goods
,
Heb.
10.34
.
Manifold
Trials
here
could
not
dash
the
Joy
of
those
,
who
by
Faith
foresaw
their
future
glorious
Triumph
.
1
Pet.
1.6
.
Wherein
ye
greatly
rejoice
,
though
now
for
a
season
(
if
need
be
)
ye
are
in
heaviness
through
manifold
temptations
.
In
this
sense
also
the
Joy
of
the
Lord
is
our
strength
,
helping
to
bear
the
Cross
,
not
only
patiently
,
but
chearfully
.
As
the
Apostles
departed
from
the
presence
of
the
Council
,
rejoicing
that
they
were
counted
worthy
to
suffer
shame
for
the
Name
of
Christ
,
Act.
5.42
.
Spiritual
Joy
is
an
Heavenly
Spark
,
that
floods
of
Trouble
and
Persecution
cannot
quench
.
And
while
Heaven
smiles
on
a
Saint
,
he
cannot
but
rejoice
,
though
the
World
frowneth
.
This
Note
may
discover
the
Joy
of
many
to
be
unsound
.
That
Joy
which
openeth
at
the
smiles
of
the
World
,
and
shuts
at
its
frowns
,
is
not
a
flower
of
the
Sun
.
That
Joy
which
is
born
down
with
any
Affliction
that
comes
,
is
not
like
the
Joy
of
the
Spirit
,
which
is
called
strong
Consolation
,
Heb.
6.18
.
(
15.
)
Spiritual
Joy
is
not
swelling
:
But
is
accompanied
with
an
humble
frame
of
Spirit
.
Heart-humbling
Grace
is
a
necessary
preparative
unto
,
and
a
necessary
preservative
of
Heart-raising
,
and
elevating
Joys
.
Isa.
29.19
.
The
meek
(
or
humble
)
shall
encrease
their
Joy
in
the
Lord
,
and
the
poor
among
Men
shall
rejoyce
in
the
holy
One
of
Israel
.
Such
as
are
lifted
up
in
themselves
,
are
not
so
fit
for
Comfort
,
as
for
a
Casting
down
.
And
one
way
or
other
,
they
shall
have
a
Casting
down
.
If
not
in
Mercy
,
and
by
Grace
;
then
by
force
,
and
in
fury
.
When
a
Child
of
God
is
growing
proud
of
his
Comforts
,
and
Enlargements
,
he
is
in
the
ready
way
to
lose
them
.
As
I
may
say
,
Humility
is
the
Save-all
,
and
Prolonger
;
and
Pride
the
Extinguisher
.
If
you
can
keep
your
Joy
and
Pride
together
,
it
is
more
than
a
Child
of
God
can
do
.
(
16.
)
Spiritual
Joy
is
not
intoxicating
,
but
a
sober
,
serious
thing
,
joyned
with
an
holy
Fear
,
Care
,
and
Watchfulness
.
Psal.
2.11
.
Rejoyce
with
trembling
.
When
Daniel
heard
from
God
,
that
he
was
a
Man
greatly
beloved
,
yet
he
stood
trembling
,
Dan.
10.11
.
That
is
not
right
rejoycing
in
the
Lord
,
which
excludes
Reverence
towards
him
.
And
when
he
speaks
Peace
,
yet
he
expects
better
carriage
of
his
People
,
than
that
they
should
grow
secure
,
and
careless
.
He
expects
that
they
should
have
a
care
,
not
to
return
again
to
Folly
,
Psal.
85.8
.
Where
he
says
,
Be
of
good
chear
,
thy
Sins
are
forgiven
thee
:
He
withal
says
,
Sin
no
more
,
stand
in
in
awe
,
and
sin
not
.
Grieve
not
the
holy
Spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
Redemption
.
And
by
sinning
presumptuously
the
Lord
would
be
provoked
to
hide
his
Face
again
,
to
write
bitter
things
against
us
.
Thus
new
storms
of
Trouble
would
be
raised
.
(
17.
)
Spiritual
Joy
would
not
put
one
upon
a
contemptuous
carriage
towards
others
:
But
rather
make
him
full
of
Charity
,
and
pity
towards
those
that
want
,
and
are
strangers
to
what
he
enjoys
.
Though
a
stranger
doth
not
intermeddle
with
his
Joy
,
(
Prov.
14.10
.
)
yet
he
cannot
but
desire
,
that
others
were
partakers
of
the
like
.
Psal.
51.12
,
13.
Restore
unto
me
the
joy
of
thy
Salvation
:
—
Then
will
I
teach
Transgressors
thy
Wayes
.
I
shall
encourage
Sinners
to
come
in
,
by
thy
merciful
dealing
with
me
,
who
have
been
so
great
a
Sinner
.
As
Christ
chargeth
Peter
,
when
he
was
converted
and
restored
,
to
strengthen
his
Brethren
,
Luke
22.32
.
And
the
Apostle
Paul
lays
this
down
,
as
one
end
the
Father
of
Mercies
hath
in
comforting
us
,
that
we
may
be
able
to
comfort
them
which
are
in
any
Trouble
,
by
the
comfort
wherewith
we
our selves
are
comforted
of
God
,
2
Cor.
1.4
.
And
if
we
have
not
a
tender
pity
towards
poor
troubled
Spirits
,
and
such
as
have
broken
Bones
;
if
we
have
no
Wine
and
Oyl
to
pour
into
wounded
Consciences
;
if
we
are
not
at
all
concerned
for
others
under
Spiritual
Troubles
,
we
may
justly
fear
our
Joy
is
not
right
.
(
18.
)
Spiritual
Joy
will
set
Souls
more
on
longing
after
the
Joys
of
Heaven
.
That
Joy
which
comes
from
Heaven
,
will
be
raising
the
Heart
up
towards
Heaven
.
Souls
that
have
tasted
that
the
Lord
is
Gracious
,
will
thirst
after
more
,
and
long
for
the
fulness
of
Joy
in
his
Presence
,
will
breath
after
the
full
Enjoyment
of
God
in
Glory
.
2
Cor.
5.5
,
8.
God
hath
given
unto
us
the
earnest
of
the
Spirit
.
Therefore
,
—
We
are
willing
rather
to
be
absent
from
the
Body
,
and
to
be
present
with
the
Lord
.
If
we
have
found
any
consolation
in
Christ
,
beholding
him
through
the
Lattices
,
how
shall
we
desire
to
see
the
King
in
his
Beauty
,
and
to
see
him
Face
to
Face
?
Spiritual
Joy
will
make
Souls
more
spiritually-minded
,
will
very
much
take
off
the
affections
from
things
on
the
Earth
,
and
set
them
upon
things
Above
.
A
BRIEF
REHEARSAL
.
2
COR.
13.5
.
Examine
your selves
whether
you
be
in
the
Faith
;
prove
your
own
selves
.
TO
write
the
same
things
here
,
shall
not
be
grievous
to
me
,
if
for
you
it
may
be
safe
and
profitable
.
To
try
and
examine
your selves
,
whether
you
are
in
a
state
of
Grace
,
you
cannot
deny
to
be
your
Duty
.
And
to
direct
,
and
assist
you
therein
,
is
the
principal
design
of
this
Treatise
.
Now
of
the
things
which
we
have
spoken
,
this
is
the
Sum.
[
1.
]
What
Knowledg
have
you
?
And
of
what
kind
?
1.
Have
you
more
than
a
natural
Knowledg
of
God
?
2.
More
than
a
notional
Knowledg
?
Are
you
come
to
a
discerning
of
Spiritual
things
?
and
to
a
Spiritual
discerning
of
them
?
Have
you
other
thoughts
of
Sin
,
and
other
thoughts
of
God
,
and
Christ
,
and
Holiness
,
and
Heaven
,
than
formerly
you
had
?
3.
How
come
you
by
your
Knowledg
?
Whether
in
an
humble
,
diligent
waiting
on
God
,
in
the
use
of
the
means
he
hath
appointed
?
4.
Have
you
not
a
bare
Knowledg
;
but
are
you
also
come
to
the
acknowledgment
of
the
Truth
?
Not
only
a
Verbal
,
but
a
Real
acknowledgment
?
To
know
the
certainty
of
those
things
wherein
you
have
been
instructed
?
5.
Does
your
Knowledg
reach
your
Hearts
?
Has
it
a
powerful
influence
on
your
Wills
?
Are
you
not
only
resolved
in
your
Judgments
,
but
also
in
your
Choice
?
6.
Is
your
Knowledg
not
only
informing
,
but
reforming
,
and
renewing
?
7.
Is
your
Knowledg
humbling
?
Or
does
it
puff
up
?
8.
Is
it
nourishing
?
as
Food
and
Fuel
to
Grace
,
and
Spiritual
Affections
?
9.
Is
it
Fructifying
?
Is
it
reduced
to
Practice
?
10.
Is
it
Communicative
?
11.
Is
it
growing
?
And
especially
are
you
thriving
?
1.
In
the
sound
,
and
experimental
Knowledg
of
God
and
Christ
?
2.
And
getting
more
inward
acquaintance
with
your
own
selves
,
and
the
state
of
your
own
Souls
?
3.
And
in
learning
more
of
your
own
Duty
,
and
of
the
Counsel
of
God
concerning
you
?
[
2.
]
Try
your
Faith
.
And
what
can
you
say
to
those
three
principal
acts
of
Faith
,
scil.
Assent
,
Consent
and
Affiance
?
1.
How
do
you
assent
to
Divine
Truth
?
1.
Do
you
assent
Impartially
?
2.
Do
you
assent
freely
?
Do
you
yield
willingly
to
Divine
Truth
,
as
it
is
discovered
to
you
?
3.
Do
you
assent
really
?
Have
you
more
than
an
half-perswasion
of
the
Truth
?
4.
Have
you
an
holding
Assent
to
the
Truth
?
5.
Is
it
a
Practical
Assent
?
Does
it
draw
on
Consent
?
2.
How
do
you
consent
to
God's
Terms
?
1.
Do
you
consent
entirely
,
not
partially
?
2.
Do
you
consent
deliberately
?
3.
Do
you
consent
heartily
,
unfeignedly
?
4.
Do
you
consent
firmly
,
and
resolvedly
?
3.
What
trust
and
affiance
have
you
in
God
,
and
Christ
?
I
ask
not
,
what
Assurance
you
have
:
Yet
is
your
Dependence
on
God
in
Christ
?
And
,
1.
Is
it
such
as
is
accompanied
with
Self-distrust
,
and
Self-despair
?
2.
And
with
an
hearty
acceptance
of
Christ
,
and
sincere
subjection
to
him
?
3.
And
with
a
dependence
on
the
Lord
for
Temporal
Mercies
,
and
Deliverance
,
as
he
sees
fit
for
you
?
Further
,
Do
those
Scripture-notes
given
of
Faith
,
agree
to
you
?
1.
Is
Christ
precious
to
you
?
And
all
of
Christ
precious
?
And
so
,
1.
Do
you
now
see
your
vileness
,
in
having
had
such
low
thoughts
of
a
precious
Saviour
?
Are
you
ashamed
of
your
former
Sin
,
and
Folly
,
in
despising
,
and
setting
so
light
by
him
?
2.
Do
you
now
prize
him
above
all
things
in
the
World
?
3.
Can
you
not
endure
now
to
see
,
or
hear
Christ
vilified
,
or
dishonoured
?
4.
Are
you
restless
,
till
you
may
know
your
interest
in
him
,
that
he
is
yours
?
2.
Are
you
sanctified
by
Faith
?
Is
your
Faith
such
as
purifies
the
Heart
?
1.
Is
there
not
only
an
outward
,
but
an
inward
change
wrought
in
you
?
2.
And
not
only
a
negative
,
but
a
positive
change
?
3.
And
a
thorow
,
though
not
a
perfect
change
?
4.
Are
you
aiming
at
perfect
Holiness
?
3.
Is
your
Faith
such
as
worketh
Love
,
and
worketh
by
Love
?
4.
Is
it
such
,
by
which
you
have
in
some
measure
conquered
the
World
?
and
go
on
to
conquer
it
more
?
Are
you
taken
off
from
placing
your
happiness
in
the
smiles
of
the
World
?
What
power
in
your
Faith
to
overcome
the
enticements
of
the
World
?
And
what
in
it
to
overcome
the
storming
rage
,
and
furious
assaults
of
the
World
?
[
3.
]
Try
your
Repentance
.
(
1.
)
Your
sorrow
for
Sin
.
Is
it
Godly
sorrow
?
First
,
Is
it
on
right
grounds
?
1.
Is
your
sorrow
for
Sin
considered
as
a
breach
of
God's
Law
?
2.
as
a
dishonour
to
God
?
3.
as
displeasing
to
him
,
as
the
abominable
thing
which
he
hates
?
4.
as
against
God's
Mercies
?
as
an
ill
requital
of
his
Goodness
?
Does
the
Goodness
of
God
lead
you
to
Repentance
?
5.
As
a
cause
of
Christ's
Sufferings
?
6.
As
it
defiles
and
deforms
your
Souls
?
7.
As
it
disables
you
from
serving
&
honouring
God
,
as
you
ought
?
8.
As
it
hindreth
Communion
with
God
?
Secondly
,
As
to
the
Object
.
1.
Are
you
humbled
for
Original
Sin
,
as
well
as
for
Actual
Sins
?
2.
Do
you
lay
load
of
sorrow
on
your
special
Sins
?
3.
Are
you
grieved
even
for
secret
Sins
?
4.
And
for
spiritual
Impurities
?
5.
And
for
spiritual
defects
and
weaknesses
in
Grace
?
6.
And
for
sinful
Omissions
,
and
the
Iniquities
of
your
holy
things
?
7.
Are
you
grieved
for
the
least
Sins
you
take
notice
of
?
8.
Are
you
so
far
troubled
even
for
your
unknown
Sins
,
is
it
an
humbling
consideration
to
think
that
you
are
guilty
of
many
more
Sins
than
you
know
of
,
or
can
find
out
in
your selves
?
9.
Are
you
disposed
and
inclined
to
mourn
,
for
the
Sins
of
others
?
Thirdly
,
As
to
the
properties
of
your
Sorrow
.
1.
Is
your
sorrow
and
humiliation
for
Sin
,
free
and
voluntary
?
2.
Is
it
inward
,
and
most
in
secret
?
3.
Is
it
not
for
a
fit
,
but
continued
?
4.
Is
it
deep
,
and
vehement
?
Though
the
passion
of
Grief
may
be
more
moved
at
some
great
Cross
,
and
Affliction
that
has
befallen
you
;
yet
do
you
really
account
Sin
a
greater
evil
than
the
greatest
Cross
?
And
have
you
a
greater
displicence
in
your
Wills
against
it
?
Would
you
ordinarily
chuse
any
Affliction
,
rather
than
Sin
?
(
2.
)
Do
you
turn
from
Sin
?
1.
And
from
a
right
Principle
?
As
1.
from
a
true
fear
of
God
,
from
a
Childlike
fear
of
offending
,
and
not
from
a
meer
slavish
fear
of
Suffering
?
2.
Do
you
turn
from
Sin
out
of
love
to
God
?
3.
And
from
an
hatred
of
Sin
?
4.
And
with
a
firm
and
fixed
resolution
against
it
?
2.
Do
you
set
against
your
inward
Corruptions
?
and
do
you
fear
to
sin
in
secret
?
3.
Do
you
set
your selves
especially
against
your
special
Sins
?
And
though
there
is
Sin
remaining
in
you
;
yet
is
there
no
Sin
reserved
?
4.
Do
you
set
against
all
known
Sin
,
not
making
light
of
sins
of
Infirmity
,
(
but
watching
and
striving
against
them
;
)
much
less
of
allowing
of
presumptuous
Sins
?
5.
Are
you
for
undoing
what
you
have
done
amiss
(
so
far
as
you
can
)
as
in
cases
of
Wrong
,
and
Injury
to
Men
?
6.
Are
you
ordinarily
afraid
of
Temptations
,
and
careful
to
avoid
occasions
of
Sin
?
7.
Would
you
shun
and
abstain
from
the
very
appearance
of
Evil
?
8.
Is
it
your
desire
to
turn
others
from
Sin
?
9.
And
would
you
never
return
to
it
more
?
(
3.
)
Are
you
turned
unto
God
?
1.
Are
your
Hearts
turned
to
Him
,
and
set
upon
Him
?
2.
Are
you
for
joyning
your selves
to
the
Godly
?
and
do
your
hearts
cleave
to
them
?
3.
Are
you
for
turning
others
to
God
?
4.
Are
you
for
walking
with
God
?
for
walking
in
his
Ways
?
5.
Would
you
be
getting
still
nearer
and
nearer
to
him
?
6.
And
do
you
cleave
to
him
with
purpose
of
heart
,
resolving
to
follow
him
fully
?
[
4.
]
Try
your
Love
to
God
.
1.
Is
your
Love
founded
in
a
sound
knowledg
of
God
,
of
his
Love
,
and
of
his
Loveliness
?
2.
Do
you
love
him
for
himself
,
and
not
meerly
for
your selves
?
3.
Do
you
love
him
as
your
holy
Governour
,
and
not
only
as
your
good
and
gracious
Benefactor
?
4.
Do
you
love
him
superlatively
,
love
him
above
all
?
5.
Is
your
love
to
him
such
,
that
nothing
will
satisfie
you
,
without
an
interest
in
him
?
6.
Have
you
an
earnest
desire
of
his
gracious
Presence
?
and
do
you
mourn
and
take
on
in
his
absence
?
7.
Are
you
breathing
after
,
longing
for
a
full
enjoyment
of
God
in
Heaven
?
8.
Are
your
thoughts
much
upon
him
?
and
are
the
thoughts
of
God
most
welcome
to
you
?
and
most
kindly
entertained
?
9.
Is
it
pleasing
to
you
to
speak
or
hear
of
him
?
10.
Is
it
very
grievous
to
you
,
to
see
or
hear
God
dishonoured
?
11.
Are
you
no
longer
in
league
with
his
enemy
,
Sin
?
12.
Is
it
your
delight
to
serve
and
obey
him
?
13.
Are
you
for
winning
and
drawing
others
to
him
?
14.
Are
you
growing
in
likeness
to
him
?
and
do
you
desire
to
be
followers
of
him
?
15.
Do
you
highly
account
of
his
Favours
?
Do
you
set
a
value
upon
your
enjoyments
,
according
to
what
of
his
Love
you
see
in
them
?
16.
Are
you
for
putting
a
good
construction
on
his
severest
dealings
with
you
?
and
not
for
entertaining
hard
thoughts
of
God
,
tho
he
shew
you
hard
things
?
17.
Would
you
love
him
more
and
more
?
and
do
you
think
you
never
express
love
enough
to
him
?
18.
Is
it
a
joy
to
you
,
to
see
others
active
for
him
?
19.
Are
you
willing
not
only
to
do
,
but
to
suffer
for
him
?
20.
Do
you
love
others
,
love
all
in
general
,
and
in
particular
love
your
Enemies
,
and
more
especially
love
the
Godly
for
his
sake
?
And
here
,
1.
Have
you
a
love
to
the
Godly
,
even
for
their
Godliness
;
and
not
only
for
some
part
of
Godliness
,
but
for
the
whole
of
it
?
2.
Do
you
love
all
that
appear
to
be
such
,
that
you
are
bound
according
to
the
judgment
of
Charity
,
to
account
such
?
3.
And
the
more
of
God
,
the
more
of
his
Grace
you
discern
in
any
,
do
you
love
them
the
more
for
it
?
4.
Do
you
earnestly
desire
to
find
that
in
your selves
,
which
you
cannot
but
approve
in
them
?
5.
Is
your
delight
in
holy
Society
and
Conference
?
6.
Do
you
fear
giving
scandal
to
them
?
7.
Do
you
take
well
their
just
Reproof
?
8.
Would
you
not
neglect
your
Duty
of
watching
over
them
?
9.
Do
you
sympathize
with
them
in
their
Sufferings
?
10.
Are
you
ready
to
own
,
and
take
part
with
them
?
11.
And
ready
to
relieve
them
,
according
to
your
ability
?
12.
Are
you
true
Mourners
at
the
death
of
such
,
lamenting
the
loss
of
them
?
[
5.
]
Try
your
Fear
of
God
.
(
1.
)
Does
your
Fear
of
God
arise
from
a
sound
Knowledg
of
Him
?
And
from
the
Love
of
God
?
from
high
admiring
thoughts
,
not
from
hard
thoughts
of
Him
?
(
2.
)
What
freeness
in
your
Spirits
this
way
?
Do
you
chuse
the
Fear
of
the
Lord
?
Do
you
desire
to
fear
his
Name
?
(
3.
)
Do
you
fear
God
above
all
?
(
4.
)
What
effect
hath
it
on
you
?
1.
Doth
it
cause
you
to
depart
from
evil
?
1.
In
general
,
dare
you
not
allow
of
any
known
Sin
?
2.
In
particular
,
are
you
careful
to
flee
from
Sins
in
fashion
?
3.
Do
you
fear
sinning
in
secret
?
4.
And
fear
to
displease
God
in
small
Matters
?
5.
And
fear
Sin
more
than
Suffering
from
Men
?
6.
And
fear
Sin
more
than
the
lash
of
Affliction
?
7.
And
not
only
fear
,
but
hate
Sin
?
2.
Is
your
Fear
of
God
seen
in
your
respect
to
his
Commands
?
1.
Do
you
reverence
God's
Commands
?
2.
And
do
you
delight
in
them
too
?
3.
Have
you
an
impartial
respect
to
them
?
4.
And
a
continued
respect
to
them
?
3.
Are
you
reverent
in
God's
Worship
?
Have
you
not
only
a
reverent
carriage
,
but
a
reverent
frame
of
Heart
?
4.
Do
you
carry
ordinarily
as
in
God's
Presence
?
5.
Have
you
a
jealous
fear
of
your selves
?
and
a
cautious
fear
of
Temptations
?
6.
Does
your
Fear
of
God
make
you
Humble
?
7.
Does
it
make
you
Pitiful
?
8.
Does
it
prevail
over
a
base
carnal
fear
of
Man
?
9.
Are
you
for
teaching
others
God's
Fear
?
Thus
of
the
Effects
.
(
5.
)
What
are
the
Companions
,
and
Concomitants
of
your
Fear
?
1.
Does
your
Fear
and
Faith
go
together
?
2.
And
Fear
and
Godly
Sorrow
?
3.
And
Fear
and
Love
?
4.
And
Fear
and
Joy
in
the
Lord
?
(
Though
I
must
confess
,
all
that
have
God's
Fear
,
find
not
that
Joy
accompanying
it
.
)
[
6.
]
Try
your
Humility
.
1.
Is
it
founded
in
a
sound
Knowledge
of
God
in
his
Excellencies
;
and
a
knowledg
of
your selves
,
your
meanness
,
sinful
vileness
,
and
miserableness
in
your selves
?
2.
Have
you
been
soundly
humbled
?
3.
Have
you
humble
Hearts
?
Is
your
Humility
most
inward
,
and
in
God's
sight
;
and
not
only
in
appearance
to
Men
?
4.
Is
it
voluntary
Humility
(
in
a
right
sense
)
are
your
Hearts
for
it
indeed
?
would
you
be
vile
in
your
own
Eyes
?
5.
Are
you
ready
to
receive
reproof
?
6.
Are
you
not
for
excusing
,
or
extenuating
your
Sins
;
but
for
a
free
confession
of
them
?
7.
Are
you
no
more
led
away
with
predominant
self-conceit
,
either
of
your
Knowledg
,
Abilities
,
or
Deserts
?
8.
Nor
led
away
with
a
predominant
affectation
of
vain-glory
,
or
Men's
applause
?
Are
you
willing
to
lye
low
in
the
thoughts
of
others
?
9.
Are
you
content
with
your
station
;
not
for
aspiring
,
ambitious
attempts
,
and
projects
?
10.
Have
you
very
thankful
Hearts
;
Do
you
greatly
admire
God's
free
Mercy
in
all
he
does
for
you
,
being
very
sensible
of
your
own
unworthiness
?
11.
Does
Humility
teach
you
Moderation
,
not
to
be
lifted
up
in
prosperity
?
12.
And
likewise
teach
you
Patience
,
not
to
fret
and
murmur
in
adversity
?
13.
Are
you
Prayerful
?
and
humble
in
your
addresses
unto
God
?
14.
And
willing
to
wait
as
well
as
Pray
?
15.
Are
you
very
reverent
in
God's
Worship
,
as
really
apprehensive
of
an
infinite
distance
betwixt
God
and
you
;
and
conscious
of
your
great
unworthiness
,
and
unfitness
to
approach
,
and
draw
nigh
to
God
?
16.
Have
you
a
truly
charitable
frame
of
Heart
towards
others
?
Are
you
more
forward
to
judg
your selves
,
than
censure
others
?
And
more
ready
to
extenuate
others
faults
than
your
own
?
17.
Are
you
meek
?
not
of
revengeful
,
implacable
Spirits
:
but
soon
pacified
,
when
you
have
been
provoked
,
and
injured
by
others
?
18.
While
you
are
sensible
of
,
and
truly
sorry
for
your
own
weaknesses
,
and
sinful
imperfections
;
yet
withal
can
you
heartily
rejoice
in
the
greater
Abilities
,
and
eminent
shining
Graces
of
others
?
19.
Are
you
of
a
yeilding
,
and
obedient
Spirit
?
20.
Do
you
make
light
of
being
vilified
for
God
and
Christ
?
21.
Have
you
a
great
abhorrence
of
Pride
,
especially
of
Pride
in
your selves
?
[
7.
]
Try
your
Self-denial
.
(
1.
)
What
Self-denial
in
your
Judgments
?
1.
Do
you
seriously
account
,
that
you
are
not
your
own
?
2.
And
that
you
are
weak
,
and
insufficient
of
your selves
;
that
you
can
do
nothing
of
your selves
?
3.
And
that
you
are
vile
,
and
deserve
nothing
of
your selves
?
(
2.
)
What
Self-denial
in
your
Wills
and
Affections
?
1.
Are
you
for
the
utter
renouncing
and
rejecting
of
carnal
corrupt
self
?
2.
Are
you
for
doing
Gods
Will
rather
than
your
own
?
for
pleasing
God
rather
than
your selves
?
3.
Are
you
for
submitting
to
God's
disposing
Will
,
rather
than
to
be
left
to
carve
for
your selves
,
to
have
your
own
Wills
?
4.
Is
it
your
real
hearty
desire
,
that
you
may
be
able
to
forsake
all
for
God
,
and
Christ's
sake
,
if
you
should
be
called
to
it
?
Are
you
not
for
depending
on
your selves
;
but
on
the
Grace
of
God
in
Christ
,
for
Assistance
,
for
Acceptance
,
and
for
a
Glorious
Recompence
?
(
3.
)
What
Self-denial
in
your
Life
and
practice
?
1.
Do
you
strenuously
oppose
sinful
self
?
Do
you
deny
to
make
pvovision
for
the
flesh
?
are
you
starving
out
your
Corruptions
?
2.
Do
you
employ
the
Talents
you
are
intrusted
with
,
not
chiefly
for
your selves
,
but
for
God
?
3.
Do
you
readily
part
with
,
and
actually
forsake
any
worldly
comfort
,
which
the
Lord
calleth
for
?
And
what
can
you
say
to
those
other
notes
laid
down
?
1.
Do
you
indeed
abhor
your selves
?
2.
Do
you
by
Faith
see
better
things
,
far
greater
matters
,
that
God
hath
promised
;
than
those
,
he
calleth
you
to
deny
your selves
in
?
3.
Is
your
love
to
God
,
and
Jesus
Christ
predominant
?
4.
Are
you
not
for
arrogating
any
praise
to
your selves
,
which
is
due
to
God
,
or
would
detract
from
his
praise
?
5.
Do
you
fully
subject
your
Judgments
to
the
Sentence
of
God's
Word
?
6.
Are
your
wills
brought
into
subjection
too
?
7.
Does
sinful
self-love
reign
no
longer
in
you
?
8.
Are
you
heartily
engaged
,
and
set
against
a
sensual
,
flesh-pleasing
course
?
9.
Are
you
not
for
a
course
of
self-seeking
?
Are
you
habitually
,
and
most
ordinarily
for
preferring
God's
Interest
before
your
own
?
10.
Are
you
no
longer
for
hunting
after
the
vain
applause
of
Men
?
Do
you
now
regard
that
less
,
and
seek
the
favour
,
and
approbation
of
God
more
?
11.
Do
you
readily
yield
to
just
reproof
?
12.
Are
you
faithful
in
admonishing
others
,
and
that
where
self-interest
would
disswade
you
?
13.
Are
you
against
sinful
sloth
,
not
indulging
your selves
in
it
?
14.
Are
you
truly
charitable
,
and
helpful
unto
others
?
15.
Are
you
disposed
to
love
your
Enemies
,
and
to
forgive
injuries
?
16.
Do
you
lay
to
heart
the
Churches
troubles
,
and
Publick
Calamities
,
more
than
Personal
or
Family-Afflictions
?
17.
Could
you
think
your selves
more
happy
in
serving
,
pleasing
and
honouring
God
,
than
in
prospering
,
&
being
your selves
advanced
in
the
World
?
18.
Do
you
take
part
with
the
strictest
of
God's
Commands
?
19.
Are
you
well
pleased
with
the
harshest
Providences
,
that
are
a
means
to
bring
down
sinful-self
,
and
selfishness
?
20.
Are
you
fully
resolved
(
in
the
strength
of
God's
Grace
)
to
forsake
all
,
rather
than
forsake
God
,
and
Christ
,
his
Truth
,
and
Ways
?
[
8.
]
Try
your
professed
Sincerity
and
Integrity
.
1.
Are
you
got
past
those
simple
ones
,
that
rest
in
their
good
meanings
?
2.
Are
you
willing
to
know
your
whole
duty
?
3.
Are
you
for
strict
self-searching
?
4.
And
for
wholsom
Admonition
and
Reproof
?
5.
And
for
an
ingenuous
Confession
of
your
Sins
:
not
for
hiding
,
or
palliating
them
.
6.
Have
you
left
halting
betwixt
two
?
Are
you
now
really
resolved
for
God
,
and
entirely
devoted
to
him
?
7.
Do
you
love
Christ
in
Sincerity
?
8.
Do
you
walk
before
God
,
carry
as
in
his
sight
and
presence
in
your
ordinary
course
?
9.
Do
you
hate
,
and
forsake
all
known
Sin
?
Is
there
no
beloved
,
bosom-sin
,
which
you
would
spare
and
indulge
?
10.
Particularly
,
are
you
set
against
Hypocrisie
,
a
way
of
lying
,
and
walking
by
the
crooked
rule
of
carnal
policy
,
Sins
more
directly
opposit
to
Uprightness
,
and
Sincerity
?
11.
Have
you
a
respect
to
all
God's
Commands
?
(1)
Have
you
a
respect
to
both
Tables
?
Would
you
not
despise
the
least
of
God's
Commands
?
(3)
Do
you
look
first
,
and
most
to
the
greatest
?
(4)
Have
you
a
respect
to
the
hardest
,
and
such
as
are
most
cross
to
your
natural
inclination
,
or
carnal
interest
?
12.
Do
you
carry
uprightly
in
holy
Duties
?
(1)
Do
you
engage
your
Hearts
to
approach
to
God
in
Duty
?
(
2.
)
Are
you
free
in
God's
Service
?
(3)
Have
you
a
special
respect
to
God
in
Duty
?
Do
you
look
most
at
his
approbation
?
4.
Have
you
a
love
to
secret
Duties
?
5.
And
even
to
disgraced
Duties
,
and
such
as
may
expose
you
to
Suffering
?
13.
Are
you
steady
,
and
constant
in
an
holy
course
?
14.
Are
you
pressing
after
Perfection
?
[
9.
]
Try
your
Zeal
.
1.
Have
you
a
Zeal
according
to
Knowledg
?
2.
Does
it
burn
within
,
before
it
flames
forth
?
3.
Is
it
a
Zeal
for
God
indeed
,
and
not
for
self
?
4.
Would
it
burn
alone
,
though
you
had
none
about
you
to
encourage
,
and
blow
it
up
?
5.
Are
you
zealous
for
the
whole
Interest
of
God
?
6.
And
zealous
against
all
Sin
?
Is
your
Zeal
more
than
a
partial
Zeal
?
7.
Yet
is
your
Zeal
hottest
in
the
greatest
matters
?
8.
Is
it
joyned
with
Christian
moderation
,
and
for
Christian
concord
?
9.
Is
it
more
moved
with
Indignities
offered
unto
God
,
than
with
injuries
done
to
your selves
?
10.
Is
it
joyned
with
real
love
,
and
true
compassion
towards
Sinners
?
11.
Is
it
for
expedition
in
God's
Service
?
12.
Does
it
make
you
free
and
lively
in
his
Service
?
13.
Does
it
sharpen
your
courage
and
resolution
for
God
?
14.
Is
it
a
pleasing
sight
to
you
,
to
see
others
zealous
for
him
?
15.
Have
you
an
holy
emulation
,
a
desire
to
imitate
,
yea
,
if
it
might
be
to
outstrip
those
that
are
most
forward
?
16.
Is
it
not
for
a
flash
?
but
a
Fire
that
goes
not
out
?
though
it
burns
not
at
all
times
alike
clearly
;
yet
is
it
still
kept
burning
?
Find
these
gracious
dispositions
in
truth
in
your selves
,
and
then
you
may
have
good
hope
through
Grace
,
and
Joy
unspeakable
,
everlasting
Consolation
.
But
many
grosly
deceive
themselves
,
holding
the
conclusion
,
never
look
to
the
premises
:
therefore
[
10.
]
Try
your
Hope
.
1.
Has
it
come
in
after
doubts
,
and
fears
?
2.
Have
you
any
ground
to
hope
it
is
a
fruit
of
the
Spirit
?
Have
you
the
Spirit
?
3.
Is
your
Hope
an
Hope
in
God
,
an
Hope
in
God
through
Christ
according
to
his
Word
?
4.
Is
it
not
only
an
Hope
in
God
,
but
for
him
?
Is
the
enjoyment
of
God
in
Christ
the
to
of
your
Hopes
?
5.
Is
your
Hope
accompanied
with
an
holy
Fear
of
God
?
6.
And
with
sound
Obedience
doing
the
Will
of
God
?
7.
And
maintained
by
diligence
,
and
watchfulness
?
8.
Does
it
quicken
you
to
make
progress
in
holiness
?
9.
Does
it
produce
Patience
?
10.
And
give
courage
?
11.
And
raise
your
Hearts
,
and
Desires
Heaven-ward
?
12.
And
excite
praise
and
thankfulness
?
13.
And
further
on
Spiritual
Joy
?
[
11.
]
Try
your
Joy
.
1.
Hath
Godly
Sorrow
prepared
and
made
way
for
it
?
2.
Is
it
the
Joy
of
the
holy
Ghost
?
Have
you
the
holy
Spirit
your
Sanctifier
?
Are
you
filled
with
Joy
in
believing
?
4.
Was
it
attained
,
or
is
it
strengthened
,
and
maintained
,
by
serious
self-examination
,
and
probation
?
5.
Came
it
in
the
way
of
Prayer
?
6.
Or
in
attendence
on
other
of
God's
Ordinances
?
7.
Is
God
your
chief
Joy
?
Do
you
rejoyce
in
Christ
Jesus
?
9.
Are
you
most
taken
with
Spiritual
Mercies
?
10.
Can
you
heartily
rejoice
in
the
good
of
others
?
11.
Is
your
Joy
in
working
Righteousness
?
12.
Does
it
further
enlarge
your
hearts
in
God's
Service
?
13.
Is
it
a
special
incentive
to
praise
and
thankfulness
?
14.
Can
it
keep
alive
,
and
keep
you
alive
in
outward
troubles
?
15.
Is
it
not
swelling
:
but
accompanied
with
an
humble
frame
of
spirit
?
16.
Is
it
not
intoxicating
?
but
joyned
with
an
holy
fear
,
care
and
watchfulness
?
17.
Does
it
fit
and
incline
you
to
encourage
,
and
comfort
others
in
trouble
?
18.
Does
it
set
you
more
a
longing
after
the
Joys
of
Heaven
?
Of
Repentance
.
[
This
should
have
been
inserted
after
the
sum
of
Repentance
in
the
Rehearsal
.
Page
412.
]
VIZ.
ARe
you
no
longer
under
the
Dominion
of
Sin
?
Do
you
see
what
a
miserable
bondage
the
service
of
Sin
is
?
Do
you
not
so
much
desire
to
be
exempted
from
Affliction
,
as
to
be
freed
from
your
Corruptions
?
Are
you
no
longer
for
defending
Sin
,
or
taking
its
part
?
Would
you
pay
no
more
Tribute
to
Sin
,
no
longer
make
provision
for
it
?
Do
you
heartily
resist
the
motions
and
commands
of
Sin
?
Are
your
hearts
turned
to
hate
all
known
Sin
?
Are
you
heartily
devoted
to
the
Service
of
God
,
and
Jesus
Christ
?
And
now
(
Reader
)
if
thou
canst
find
it
thus
with
thee
,
thou
mayest
well
rejoice
in
thy
Portion
.
Suppose
thou
hast
never
so
little
in
the
World
,
yet
happy
thou
,
who
hast
that
better
part
,
which
shall
never
be
taken
from
thee
.
The
good
Man
may
have
satisfaction
from
within
,
when
no
satisfaction
is
to
be
had
from
without
.
The
Fear
of
the
Lord
is
his
Treasure
,
and
such
a
Treasure
as
the
World
cannot
rob
him
of
.
And
surely
the
gleanings
(
or
rather
first
Fruits
)
of
Heaven
is
better
than
the
Vintage
of
the
Earth
.
Yea
,
the
least
true
santifying
Grace
will
go
further
than
all
this
Worlds
goods
.
A
state
of
Grace
is
a
short
Preface
to
an
everlasting
State
of
Glory
.
Canst
thou
prove
,
thy
Graces
are
of
the
right
stamp
!
Certainly
,
they
will
prove
thy
title
to
Glory
.
Now
let
it
be
thy
care
henceforth
to
grow
in
Grace
,
and
live
in
the
constant
exercise
of
Grace
;
and
so
thou
mayest
have
an
abundant
enterance
into
the
Everlasting
Kingdom
.
FINIS
.