A
SUPPLEMENT
To
the
several
DISCOURSES
Upon
Various
Divine
Subjects
.
By
the
Late
Learned
Divine
STEPHEN
CHARNOCK
,
B.
D.
LONDON
,
Printed
for
Thomas
Cockerill
at
the
Three
Leggs
in
the
Poultry
.
1683.
A
DISCOURSE
OF
THE
Sinfulness
and
Cure
OF
THOUGHTS
.
Gen.
6.5
.
And
God
saw
that
the
wickedness
of
man
was
great
in
the
earth
,
and
that
every
imagination
of
the
thoughts
of
his
heart
was
only
evil
continually
.
I
Know
not
a
more
lively
description
in
the
whole
Book
of
God
,
of
the
Natural
corruption
derived
from
our
first
Parents
,
than
these
words
;
Wherein
you
have
the
Ground
of
that
grief
,
which
lay
so
close
to
God's
heart
,
v.
6.
&
the
Resolve
thereupon
to
destroy
man
,
and
whatsoever
was
serviceable
to
that
ungrateful
creature
.
That
must
be
highly
offensive
,
which
moved
God
to
repent
of
a
fabrick
so
pleasing
to
him
at
the
creation
:
every
stone
in
the
building
being
at
the
first
laying
pronounced
good
by
Him
,
and
upon
a
review
at
the
finishing
the
whole
,
He
left
it
the
same
character
with
an
Emphasis
;
[
](A32724-e10240-b)†
†
Gen.
1.31
.
very
good
.
There
was
not
a
pin
in
the
whole
frame
,
but
was
[
](A32724-e10260-b)*
*
Eccles.
3.11
.
very
beautiful
,
and
being
wrought
by
infinite
[
](A32724-e10280-b)*
*
Psa.
104.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Praepar
.
Evang.
wisdom
,
it
was
a
very
comely
piece
of
Art
.
What
then
should
provoke
him
to
repent
of
so
excellent
a
work
?
The
wickedness
of
man
,
which
was
great
in
the
earth
.
How
came
it
to
pass
that
man's
wickedness
should
swell
so
high
?
Whence
did
it
spring
?
From
the
imagination
.
Though
these
might
be
sinful
imaginations
,
might
not
the
superiour
faculty
preserve
it self
untainted
?
Alas
!
That
was
defiled
;
The
imagination
of
the
thoughts
was
evil
.
But
though
running
thoughts
might
wheel
about
in
his
mind
,
yet
they
might
leave
no
stamp
or
impression
upon
the
will
and
affections
.
Yes
,
they
did
,
The
imagination
of
the
thoughts
of
his
heart
was
evil
.
Surely
all
could
not
be
under
such
a
blemish
:
Were
there
not
now
and
then
some
pure
flashes
of
the
mind
?
No
not
one
;
Every
imagination
.
But
granting
that
they
were
evil
,
might
there
not
be
some
fleeting
good
mixed
with
them
:
as
a
poisonous
toad
hath
something
useful
?
No
,
Only
evil
.
Well
,
but
there
might
be
some
intervals
of
thinking
,
and
though
there
was
no
good
thought
,
yet
evil
ones
were
not
always
rouling
there
.
Yes
,
they
were
Continually
;
not
a
moment
of
time
that
man
was
free
from
them
.
One
would
scarce
imagine
such
an
inward
nest
of
wickedness
,
but
God
hath
affirmed
it
;
and
if
any
man
should
deny
it
,
his
own
heart
would
give
him
the
lye
.
Let
us
now
consider
the
words
by
themselves
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Imagination
,
properly
signifies
figmentum
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
afflict
,
press
or
form
a
thing
by
way
of
compression
.
And
thus
't
is
a
metaphor
taken
from
a
potters
framing
a
vessel
,
and
extends
to
whatsoever
is
fram'd
inwardly
in
the
heart
,
or
outwardly
in
the
work
.
'T
is
usually
taken
by
the
Jews
for
that
fountain
of
sin
within
us
:
[
](A32724-e10480-b)†
†
Alii
recti●s
dicunt
non
esse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nisi
in
malum
.
Merc.
in
loc.
Mercer
tells
us
it
is
always
used
in
an
evil
sense
:
But
there
are
two
places
(
if
no
more
)
wherein
it
is
taken
in
a
good
sense
,
Isa.
26.3
.
[
](A32724-e10530-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Maimon
.
More
Nevoch
.
Par.
3.
c.
22.
Amam
.
Censur
.
in
locum
.
Whose
mind
is
stayed
;
and
1
Chron.
29.18
.
where
David
prays
,
that
a
disposition
to
offer
willingly
to
the
Lord
might
be
preserved
in
the
Imagination
of
the
thoughts
of
the
heart
of
the
people
.
Indeed
for
the
most
part
't
is
taken
for
the
evil
imaginations
of
the
heart
,
as
Deut.
31.21
.
Psal.
103.14
.
&c.
The
Jews
make
a
double
figment
,
a
good
and
bad
;
and
fancy
two
Angels
assign'd
to
man
,
one
bad
,
another
good
:
which
Maimonides
interprets
to
be
nothing
else
but
natural
corruption
,
and
reason
.
This
word
imagination
being
joyn'd
with
thoughts
,
implies
not
only
the
compleat
thoughts
,
but
the
first
motion
or
formation
of
them
,
to
be
evil
.
The
word
Heart
is
taken
variously
in
Scripture
.
It
signifies
properly
that
inward
member
,
which
is
the
seat
of
the
vital
spirits
:
But
sometimes
it
signifies
,
1.
The
understanding
and
mind
,
Psal.
12.2
.
With
a
double
heart
do
they
speak
:
i.
e.
With
a
double
mind
,
Prov.
8.5
.
2.
For
the
Will
,
2
Kings
10.30
.
All
that
is
in
my
heart
;
i.
e.
in
my
Will
and
purpose
.
3.
For
the
affections
;
as
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
:
i.
e.
with
all
thy
affections
.
4.
For
conscience
,
2
Sam.
24.5
.
David's
heart
smote
him
:
i.
e.
his
Conscience
check'd
him
.
But
Heart
here
is
used
for
the
whole
soul
,
because
(
according
to
Pareus
his
note
)
the
soul
is
chiefly
seated
in
the
heart
,
especially
the
Will
,
and
the
affections
her
attendants
;
because
when
any
affection
stirs
,
the
chief
motion
of
it
is
felt
in
the
heart
.
So
that
by
the
imaginations
of
the
thoughts
of
the
heart
are
here
meant
all
the
inward
operations
of
the
soul
,
which
play
their
part
principally
in
the
heart
:
whether
they
be
the
acts
of
the
understanding
,
the
resolutions
of
the
Will
,
or
the
blustrings
of
the
affections
.
Only
evil
.
]
The
Vulgar
mentions
not
the
exclusive
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
enervates
the
sense
of
the
place
.
But
our
Neighbour
Translations
either
express
it
as
we
do
,
Only
;
or
to
that
sense
,
that
they
were
Certainly
,
or
no
other
than
evil
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Continually
.
]
The
Hebrew
,
All
the
day
or
every
day
.
Some
Translations
express
it
verbatim
as
the
Hebrew
.
Not
a
moment
of
a
man's
life
,
wherein
our
hereditary
corruption
doth
not
belch
out
its
froth
,
even
from
his
youth
,
as
God
expounds
it
,
Gen.
8.21
.
to
the
end
of
his
life
.
Whether
we
shall
refer
the
general
wickedness
of
the
heart
in
the
Text
to
that
age
,
as
some
of
the
Jesuits
do
;
because
after
the
Deluge
God
doth
not
seem
so
severely
to
censure
it
:
Or
rather
take
the
exposition
the
learned
Rivet
gives
of
it
,
referring
the
first
part
of
the
Verse
[
and
God
saw
that
the
wickedness
of
man
was
great
in
the
earth
]
to
those
times
:
Gen.
8.21
.
Rivet
.
in
Gen.
ex●●cit.
51.
and
the
second
part
to
the
universal
corruption
of
man's
nature
,
and
the
root
of
all
sin
in
the
world
.
The
Jesuits
argument
will
not
be
very
valid
,
for
the
extenuation
of
original
corruption
,
from
Gen.
8.21
.
For
if
man's
imaginations
be
evil
from
his
youth
,
what
is
it
but
in
another
phrase
to
say
they
were
so
continually
?
But
suppose
it
be
understood
of
the
iniquity
of
that
age
,
may
it
not
be
applied
to
all
ages
of
the
world
?
David
complains
of
the
wickedness
of
his
own
time
,
Psal.
14.3
.
Psal.
5.9
.
Yet
St.
Paul
applies
it
to
all
mankind
,
Rom.
3.12
.
Indeed
it
seems
to
be
a
description
of
man's
natural
pravity
,
by
Gods
words
after
the
deluge
,
Gen.
8.21
.
which
are
the
same
in
sense
,
to
shew
that
man's
nature
after
that
destroying
judgment
,
was
no
better
than
before
.
Every
word
is
emphatical
,
exaggerating
man's
defilement
;
Wherein
consider
the
Universality
-
1.
Of
the
subject
,
Every
man
.
-
2.
Of
the
act
,
Every
thought
.
-
3.
Of
the
qualification
of
the
act
,
Only
evil
.
-
4.
Of
the
time
,
continually
.
The
words
thus
opened
afford
us
this
Proposition
:
That
the
thoughts
,
and
inward
operations
of
the
souls
of
men
,
are
naturally
universally
evil
,
and
highly
provoking
.
Some
by
cogitation
mean
not
only
the
acts
of
the
understanding
,
but
those
of
the
will
,
yea
and
the
sense
too
.
But
indeed
that
which
we
call
cogitation
,
or
thought
,
is
the
work
of
the
mind
;
Cartes
.
Princip.
P●ilos
.
Part
1.
Sect.
9.
imagination
,
of
the
fancy
.
'T
is
not
properly
thought
,
till
it
be
wrought
by
the
understanding
;
because
the
fancy
was
not
a
power
designed
for
thinking
,
but
only
to
receive
the
images
imprest
upon
the
sense
,
and
concoct
them
,
that
they
might
be
fit
matter
for
thoughts
;
and
so
't
is
the
Exchequer
,
wherein
all
the
acquisitions
of
sense
are
deposited
,
and
from
thence
received
by
the
intellective
faculty
.
So
that
thoughts
are
inchoativè
in
the
fancy
,
consummativè
in
the
understanding
,
terminativè
in
all
the
other
faculties
.
Thought
first
engenders
opinion
in
the
mind
;
thought
spurs
the
will
to
consent
or
dissent
;
't
is
thought
also
which
Spirits
the
affections
.
I
will
not
spend
time
to
acquaint
you
with
the
methods
of
their
generation
.
Every
man
knows
he
hath
a
thinking
faculty
,
and
some
inward
conceptions
,
which
he
calls
thoughts
,
he
knows
that
he
thinks
,
and
what
he
thinks
;
though
he
be
not
able
to
describe
the
manner
of
their
formation
in
the
womb
,
or
remember
it
any
more
than
the
species
of
his
own
face
in
a
glass
.
In
this
discourse
let
us
first
see
what
kind
of
thoughts
are
sins
.
1.
Negatively
.
A
simple
apprehension
of
sin
is
not
sinful
.
Thoughts
receive
not
a
sinfulness
barely
from
the
object
:
That
may
be
unlawful
to
be
acted
,
which
is
not
unlawful
to
be
thought
of
.
Though
the
will
cannot
Will
sin
without
guilt
,
yet
the
understanding
may
apprehend
sin
without
guilt
;
for
that
doth
no
more
contract
a
pollution
by
the
bare
apprehension
,
than
the
eye
doth
by
the
reception
of
the
species
of
a
loathsome
object
.
Thoughts
are
morally
evil
,
when
they
have
a
bad
principle
,
want
a
due
end
and
converse
with
the
object
in
a
wrong
manner
.
Angels
cannot
but
understand
the
offence
which
displaced
the
Apostate
Stars
from
heaven
;
but
they
know
not
sin
cognitione
practicâ
:
Glorified
Saints
may
consider
their
former
sins
,
to
enhance
their
admirations
of
pardoning
mercy
.
Christ
himself
must
needs
understand
the
matter
of
the
Devils
temptation
;
yet
Satan's
suggestions
to
his
thoughts
were
as
the
vapors
of
a
jakes
mixed
with
the
Sun-beams
,
without
a
defilement
of
them
.
Yea
God
himself
,
who
is
infinite
purity
,
knows
the
Object
of
his
own
acts
,
which
are
conversant
about
sin
;
as
his
holiness
in
forbidding
it
,
wisdom
in
permitting
,
mercy
in
pardoning
,
and
justice
in
punishing
.
But
thoughts
of
sin
in
Christ
,
Angels
,
and
glorified
Saints
,
are
accompanied
with
an
abhorrency
of
it
,
without
any
combustible
matter
in
them
to
be
kindled
by
it
.
As
our
thoughts
of
a
divine
object
are
not
gracious
,
unless
we
love
and
delight
in
it
;
so
a
bare
apprehension
of
sin
is
not
positively
criminal
,
unless
we
delight
in
the
object
apprehended
.
As
a
sinful
obiect
doth
not
render
our
thoughts
evil
,
so
a
divine
object
doth
not
render
them
good
;
because
we
may
think
of
it
with
undue
circumstances
,
as
unseasonably
,
coldly
,
&c.
And
thus
there
is
an
imperfection
in
the
best
thought
a
regenerate
man
hath
;
for
though
I
will
suppose
he
may
have
a
sudden
ejaculation
without
the
mixture
of
any
positive
impurity
,
and
a
simple
apprehension
of
sin
,
with
a
detestation
of
it
,
yet
there
is
a
defect
in
each
of
them
;
because
't
is
not
with
that
raised
affection
to
God
,
or
intense
abhorrency
of
sin
,
as
is
due
from
us
to
such
objects
,
and
whereof
we
were
capable
in
our
primitive
state
.
2.
Positively
.
Our
thoughts
may
be
branched
into
first
motions
,
or
such
that
are
more
voluntary
.
1.
First
motions
;
Those
unfleched
thoughts
,
and
single
threads
,
before
a
multitude
of
them
come
to
be
twisted
and
woven
into
a
discourse
:
such
as
skip
up
from
our
natural
corruption
,
and
sink
down
again
as
fish
in
a
River
.
These
are
sins
,
though
we
consent
not
to
them
;
because
,
though
they
are
without
our
will
,
they
are
not
against
our
nature
,
but
spring
from
an
inordinate
frame
,
of
a
different
hue
from
what
God
implanted
in
us
.
How
can
the
first
sprouts
be
good
,
if
the
root
be
evil
?
Not
only
the
thought
formed
,
but
the
very
formation
,
or
first
imagination
is
evil
.
Voluntariness
is
not
necessary
to
the
essence
of
a
sin
,
though
it
be
to
the
aggravation
of
it
.
'T
is
not
my
Will
or
Knowledge
,
Gen.
19.33
,
35.
which
doth
make
an
act
sinful
,
but
God's
prohibition
.
Lot's
Incest
was
not
ushered
by
any
deliberate
consent
of
his
Will
;
yet
who
will
deny
it
to
be
a
sin
,
since
he
should
have
exercised
a
severer
command
over
himself
,
than
to
be
overtaken
with
drunkenness
,
which
was
the
occasion
of
it
?
Original
sin
is
not
effectivè
voluntary
in
Infants
;
because
no
act
of
the
will
is
exerted
in
an
infant
about
it
:
Yet
it
is
voluntary
subjectivè
;
because
it
doth
inhaerere
voluntati
.
These
motions
may
be
said
to
be
voluntary
negatively
,
because
the
Will
doth
not
set
bounds
to
them
,
and
exercise
that
soveraign
dominion
over
the
operations
of
the
soul
,
which
it
ought
to
do
,
and
wherewith
it
was
at
its
first
creation
invested
.
Besides
,
though
the
Will
doth
not
immediately
consent
to
them
,
yet
it
consents
to
the
occasions
,
which
administer
such
motions
;
and
therefore
,
according
to
the
rule
,
that
causa
causae
est
causa
causati
,
they
may
be
justly
charged
upon
our
score
.
2.
Voluntary
thoughts
,
which
are
the
blossoms
of
these
motions
.
Such
that
have
no
lawful
object
,
no
right
end
,
not
governed
by
reason
,
eccentrick
,
disorderly
in
their
motions
,
and
like
the
jarring
strings
of
an
untun'd
Instrument
.
The
meanest
of
these
floating
phancies
are
sins
;
because
we
act
not
in
the
production
of
them
,
as
rational
creatures
:
and
what
we
do
without
reason
,
we
do
against
the
law
of
our
creation
,
which
appointed
reason
for
our
guide
,
and
the
understanding
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
governing
power
in
our
souls
.
These
may
be
reduced
to
three
heads
,
1.
In
regard
of
God
.
2.
Of
our selves
.
3.
Of
others
.
I.
In
regard
of
God
.
1.
Cold
thoughts
of
God
;
When
no
affection
is
raised
in
us
by
them
.
When
we
delight
not
in
God
,
the
object
of
those
thoughts
,
but
in
the
thought
it self
,
and
operation
of
our
mind
about
Him
,
consisting
of
some
quaint
notion
of
God
of
our
own
conceiving
.
This
is
to
delight
in
the
act
or
manner
of
thinking
,
not
in
the
object
thought
of
;
and
thus
these
thoughts
have
a
folly
and
vanity
in
them
.
They
are
also
sinful
in
a
regenerate
man
,
in
respect
of
the
faintness
of
the
understanding
,
not
acting
with
that
vigor
,
and
spriteliness
,
nor
with
those
raised
and
spiritual
affections
,
which
the
worth
of
such
an
object
doth
require
.
2.
Debasing
Conceptions
,
unworthy
of
God
.
Such
are
called
in
the
Heathen
Vain
Imaginations
[
](A32724-e11810-b)*
*
Rom.
1.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
reasonings
about
God
.
;
who
,
as
they
glorified
not
God
as
God
,
so
they
did
not
think
of
God
as
God
,
according
to
the
dignity
of
a
Deity
.
Such
a
mental
Idolatry
may
be
found
in
us
,
when
we
dress
up
a
God
according
to
our
own
humors
,
humanize
Him
,
and
ascribe
to
Him
what
is
grateful
to
us
,
though
never
so
base
[
](A32724-e11880-b)†
†
Psal.
50.21
.
Thou
thoughtest
that
I
was
altogether
such
an
one
as
thy
se●f
.
Exod.
15.11
.
Isa.
6.3
.
Psal.
89.35
.
.
Which
is
a
grosser
degrading
of
the
Deity
,
than
any
representation
of
Him
by
material
Images
;
because
it
is
directly
against
his
Holiness
,
which
is
His
glory
,
applauded
chiefly
by
the
Angels
;
and
an
Attribute
,
which
He
swears
by
,
as
having
the
greatest
regard
to
the
honour
of
it
.
Such
an
imagination
Adam
seemed
to
have
,
conceiting
God
to
be
so
mean
a
Being
,
that
he
,
a
creature
not
of
a
daies
standing
,
could
mount
to
an
equality
of
knowledge
with
Him
.
3.
Accusing
thoughts
of
God
:
Either
of
his
Mercy
,
as
in
despair
;
or
of
his
Justice
as
too
severe
,
as
in
Cain
[
](A32724-e11970-b)‖
‖
Gen.
4.13
.
.
Of
his
Providence
:
Adam
conceited
,
yea
and
charged
God's
Providence
to
be
an
occasion
of
his
crime
[
](A32724-e11990-b)*
*
Gen.
3.12
.
T●e
woman
whom
thou
gavest
to
be
with
me
.
:
His
posterity
are
no
juster
to
God
,
when
they
accuse
him
as
a
negligent
Governour
of
the
World
,
Psal.
94.11
.
The
Lord
knoweth
the
thoughts
of
man
that
they
are
vanity
.
What
thoughts
?
Injurious
thoughts
of
his
Providence
,
v.
7.
as
though
God
were
ignorant
of
men's
actions
:
or
,
at
best
,
but
an
idle
Spectator
of
all
the
unrighteousness
done
in
the
world
,
not
to
regard
it
,
though
He
did
see
it
.
And
they
in
the
Prophet
were
of
the
same
stamp
,
That
said
in
their
hearts
,
The
Lord
will
not
do
good
,
Zeph.
1.12
.
neither
will
He
do
evil
.
From
such
kind
of
thoughts
most
of
the
Injuries
from
oppressors
,
and
murmurings
in
the
oppressed
,
do
arise
.
4.
Curious
thoughts
about
things
too
high
for
us
.
'T
is
the
frequent
business
of
mens
minds
to
flutter
about
things
without
the
bounds
of
God's
revelation
.
Not
to
be
content
with
what
God
hath
published
is
to
accuse
Him
,
Gen.
3.5
.
God
knows
that
your
eyes
shall
be
open●d
.
in
the
same
manner
as
the
Serpent
did
to
our
first
Parents
,
of
envying
us
an
intellectual
happiness
.
Yet
how
do
all
Adam's
Posterity
long
after
this
forbidden
fruit
!
II.
In
regard
of
our selves
;
Our
thoughts
are
proud
,
self-confident
,
self-applauding
,
foolish
,
covetous
,
anxious
,
unclean
;
and
what
not
?
1.
Ambitious
:
The
aspiring
thought
of
the
first
man
runs
in
the
veins
of
his
Posterity
.
God
took
notice
of
such
strains
in
the
King
of
Babylon
,
when
he
said
in
his
heart
,
I
will
exalt
my
Throne
above
the
Stars
of
God
:
I
will
ascend
above
the
heights
of
the
Clouds
;
I
will
be
like
the
most
High
[
](A32724-e12210-b)*
*
Isa.
14.13
,
14.
.
No
less
a
charge
will
they
stand
under
,
that
settle
themselves
upon
their
own
bottom
,
establish
their
own
Righteousness
,
and
will
not
submit
to
the
Righteousness
of
God's
appointment
[
](A32724-e12230-b)†
†
Rom.
10.3
.
.
The
most
forlorn
beggar
hath
sometimes
thoughts
vast
enough
to
grasp
an
Empire
.
Obad.
3.
That
saith
in
his
heart
,
Who
shall
bring
me
down
to
the
ground
?
Dan.
4.30
.
Is
not
this
great
Babylon
,
that
I
have
built
for
the
house
of
the
Kingdom
.
&c.
2.
Self-confident
:
Edom's
thoughts
swelled
him
into
a
vain
confidence
of
a
perpetual
prosperity
.
And
David
sometimes
said
in
the
like
state
,
that
he
should
never
be
moved
.
3.
Self-applauding
:
Either
in
the
vain
remembrances
of
our
former
prosperity
,
or
ascribing
our
present
happiness
to
the
dexterity
of
our
own
wit
.
Such
flaunting
thoughts
had
Nebuchadnezzar
at
the
consideration
of
his
setling
Babylon
the
head
,
and
Metropolis
of
so
great
an
Empire
.
Nothing
more
ordinary
among
men
,
than
overweening
reflexions
upon
their
own
parts
,
and
[
](A32724-e12360-b)*
*
Rom.
12.3
,
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thinking
of
themselves
above
what
they
ought
to
think
.
4.
Vngrounded
Imaginations
of
the
events
of
things
,
either
present
,
or
future
:
Such
wild
conceits
,
like
Meteors
bred
of
a
few
vapors
,
do
often
frisk
in
our
minds
.
1.
Of
things
present
:
'T
is
likely
Eve
foolishly
imagin'd
she
had
brought
forth
the
Messiah
,
when
she
brought
forth
a
murderer
,
Gen.
4.1
.
I
have
gotten
a
man
the
Lord
(
as
in
the
Hebrew
)
believing
(
as
some
interpret
)
that
she
had
brought
forth
the
promised
seed
.
And
such
a
brisk
conceit
Lamech
seems
to
have
had
of
Noah
[
](A32724-e12490-b)†
†
Gen.
5.29
.
Esth.
6.6
.
.
2.
Of
things
to
come
,
either
in
bespeaking
false
hopes
,
or
antedating
improbable
griefs
.
Such
are
the
jolly
thoughts
we
have
of
a
happy
Estate
in
reversion
,
which
yet
we
may
fall
short
of
.
Haman's
heart
leap'd
at
the
King's
question
,
(
What
shall
be
done
to
the
man
whom
the
King
delighteth
to
honour
?
)
phancying
himself
the
mark
of
his
Princes
favour
,
without
thinking
that
a
halter
should
soon
choak
his
ambition
.
Or
perplexing
thoughts
at
the
fear
of
some
trouble
,
which
is
not
yet
fallen
upon
us
,
and
perhaps
never
may
.
1
Sam.
27.1
.
And
David
said
in
his
heart
,
&c.
How
did
David
torture
his
Soul
by
his
unbelieving
fears
,
that
he
should
one
day
perish
by
the
hand
of
Saul
?
These
forestalling
thoughts
do
really
affect
us
:
we
often
feel
caprings
in
our
Spirits
upon
imaginary
hopes
,
and
shiverings
,
upon
conceited
fears
.
These
pleasing
impostures
,
and
self-afflicting
suppositions
are
signs
either
of
an
idle
,
or
indigent
mind
,
that
hath
no
will
to
work
,
or
only
rotten
materials
to
work
upon
.
5.
Immoderate
thoughts
about
lawful
things
:
When
we
exercise
our
minds
too
thick
,
and
with
a
fierceness
of
affection
above
their
merit
:
not
in
subserviency
to
God
,
or
mixing
our
cares
with
dependencies
on
Him
.
Worldly
concerns
may
quarter
in
our
thoughts
;
but
they
must
not
possess
all
the
room
,
and
thrust
Christ
into
a
manger
:
Neither
must
they
be
of
that
value
with
us
,
as
the
law
was
with
David
,
sweeter
than
the
honey
or
the
honey
comb
.
III.
In
regard
of
others
;
All
thoughts
of
our
neighbour
against
the
Rule
of
Charity
.
Such
that
imagine
evil
in
their
hearts
,
God
hates
[
](A32724-e12640-b)*
*
Zech.
8.17
.
.
These
principally
are
1.
Envious
,
when
we
torment
our selves
with
others
fortunes
.
Gen.
4.5
.
1
Tim.
6.4
.
2
Cor.
13.5
.
Such
a
thought
in
Cain
,
upon
God's
acceptance
of
his
Brother's
Sacrifice
,
was
the
Prologue
to
,
and
foundation
of
that
cursed
murder
.
2.
Censorious
,
stigmatizing
every
freckle
in
our
Brother's
conversation
.
3.
Jealous
,
and
evil
surmises
contrary
to
Charity
,
Esth.
5.13
.
Gen.
27.41
.
Esau
said
in
his
heart
,
&c.
which
thinks
no
evil
.
4.
Revengeful
;
such
made
Haman
take
little
content
in
his
preferments
,
as
long
as
Mordecai
refused
to
court
him
.
And
Esau
thought
of
the
daies
of
mourning
for
his
Father
,
that
he
might
be
revenged
for
his
Brother's
deceits
.
There
is
no
sin
committed
in
the
world
,
but
is
hatched
in
one
or
other
of
these
thoughts
.
But
beside
these
,
there
are
a
multitude
of
other
volatile
conceits
,
like
swarms
of
Gnats
buzzing
about
us
,
and
preying
upon
us
,
and
as
frequent
in
their
successions
,
as
the
curlings
of
the
water
upon
a
small
breath
of
wind
,
one
following
another
close
at
the
heels
.
The
mind
is
no
more
satisfied
with
thoughts
,
than
the
first
matter
is
with
forms
,
continually
shifting
one
for
another
,
and
many
times
the
nobler
for
the
baser
:
as
when
upon
the
putrefaction
of
a
human
body
,
part
of
the
Matter
is
endued
with
the
form
of
Vermin
.
Such
changeable
things
are
our
minds
,
in
leaving
that
which
is
good
for
that
which
is
worse
,
when
they
are
enveigled
by
an
active
fancy
,
and
Bedlam
affections
.
This
madness
is
in
the
hearts
of
men
while
they
live
,
Eccles.
9.3
.
and
starts
a
thousand
frenzies
in
a
day
.
At
the
best
our
phancy
is
like
a
Carrier's
bag
,
stuffed
with
a
world
of
Letters
,
having
no
dependence
upon
one
another
;
some
containing
business
,
and
others
nothing
but
froth
.
In
all
these
thoughts
there
is
a
further
guilt
in
three
respects
,
viz.
1.
Delight
,
2.
Contrivance
,
3.
Reacting
.
1.
Delight
in
them
.
The
very
tickling
of
our
phancy
by
a
sinful
motion
,
though
without
a
formal
consent
,
is
a
sin
;
because
it
is
a
degree
of
complacency
in
an
unlawful
object
.
When
the
mind
is
pleased
with
the
subject
of
the
thought
,
as
it
hath
a
tendency
to
some
sensual
pleasure
,
&
not
simply
in
the
thought
it self
,
as
it
may
enrich
the
understanding
with
some
degree
of
knowledg
.
The
thought
indeed
of
an
evil
thing
may
be
without
any
delight
in
the
evil
of
it
;
as
Philosophers
delight
in
making
experiments
of
poisonous
Creatures
,
without
delighting
in
the
poison
,
as
it
is
a
noxious
quality
.
We
may
delightfully
think
of
sin
without
guilt
,
not
delighting
in
it
as
sin
,
but
as
God
by
his
wise
providential
ordering
extracts
Glory
to
himself
,
and
good
to
his
Creature
.
In
this
case
,
though
a
sinful
act
be
the
material
object
of
this
pleasure
,
yet
't
is
not
the
formal
object
:
because
the
delight
is
not
terminated
in
the
sin
,
but
in
God's
ordering
the
event
of
it
to
his
own
glory
.
But
an
Inclination
to
a
sinful
motion
,
as
it
gratifies
a
corrupt
affection
,
is
sin
:
because
every
Inclination
is
a
malignant
tincture
upon
the
affections
,
including
in
its
own
nature
an
aversion
from
God
,
and
testifying
sin
to
be
an
agreeable
object
.
And
without
question
,
there
can
be
no
inclination
to
any
thing
,
without
some
degree
of
pleasure
in
it
:
because
it
is
impossible
we
can
incline
to
that
,
which
we
have
a
perfect
abhorrency
of
.
Hence
it
follows
,
that
every
inclination
to
a
sinful
motion
is
Consensus
inchoatus
,
or
a
Consent
in
Embryo
:
though
the
act
may
prove
abortive
.
If
we
think
of
any
unlawful
thing
with
pleasure
,
and
imagine
it
either
in
fieri
or
facto
esse
,
it
brings
a
guilt
upon
us
,
as
if
it
were
really
acted
.
As
when
upon
the
consideration
of
such
a
man's
being
my
enemy
,
I
phancy
robbers
rifling
his
goods
,
and
cutting
his
throat
,
and
rejoyce
in
this
revengeful
thought
,
as
if
it
were
really
done
,
't
is
a
great
sin
:
because
it
testifies
an
approbation
of
such
a
butchery
,
if
any
man
had
will
and
opportunity
to
commit
it
.
And
though
it
be
a
supposition
,
yet
the
act
of
the
mind
is
really
the
same
it
would
be
,
if
the
sinfull
act
I
think
of
were
performed
.
Or
when
a
man
conditionally
thinks
with
himself
,
I
would
steal
such
a
man's
goods
,
or
kill
such
a
person
,
if
I
could
escape
the
punishment
attending
it
,
it
is
as
if
he
did
rob
and
murder
him
:
because
there
is
no
impediment
in
his
will
to
the
commission
of
it
,
but
only
in
the
outward
circumstances
.
Nay
though
it
be
a
mere
Ens
intentionale
,
or
rationis
,
which
is
the
object
of
the
thought
,
yet
the
act
of
the
mind
is
real
,
and
as
significant
of
the
inclination
of
the
Soul
,
as
if
the
object
were
real
too
:
As
if
a
man
hath
an
unclean
motion
at
the
sight
of
a
picture
,
which
is
only
a
composition
of
well
mixed
and
well
ordered
colours
:
or
at
the
appearance
of
the
Idea
of
a
beauty
fram'd
in
his
own
phancy
:
't
is
as
much
uncleanness
as
if
it
were
terminated
in
some
suitable
object
,
the
hinderance
being
not
in
the
will
,
but
in
the
insufficiency
of
the
object
to
concur
in
such
an
act
.
Now
as
the
more
delight
there
is
in
any
holy
service
,
the
more
precious
it
is
in
it self
,
and
more
grateful
to
God
:
so
the
more
pleasure
there
is
in
any
sinful
motion
,
the
more
malignity
there
is
in
it
.
2.
Contrivance
.
When
the
delight
in
the
thought
grows
up
to
the
contrivance
of
the
act
,
(
which
is
still
the
work
of
the
thinking
faculty
:
)
When
the
mind
doth
brood
upon
a
sinful
motion
,
to
hatch
it
up
,
and
invents
methods
for
performance
:
which
the
wise
man
calls
artificial
Inventions
.
So
a
learned
man
interprets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
15.19
.
Eccles.
7.29
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dr.
Hammond
on
Mat.
15.9
.
of
contrivances
of
murder
,
adultery
,
&c.
And
the
word
signifies
properly
reasonings
.
When
mens
wits
play
the
Devils
in
their
souls
,
in
inventing
sophistical
reasons
for
the
commission
and
justification
of
their
crimes
,
with
a
mighty
jollity
at
their
own
craft
.
Such
plots
are
the
trade
of
a
wicked
man's
heart
.
A
covetous
man
will
be
working
in
his
inward
shop
from
morning
till
night
to
study
new
methods
for
gain
[
](A32724-e13090-b)*
*
2
Pet.
2.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
heart
exercis'd
in
covetous
practices
.
:
and
voluptuous
,
and
ambitious
persons
,
will
draw
schemes
and
models
in
their
fancy
,
of
what
they
would
outwardly
accomplish
:
They
conceive
mischief
,
and
bring
forth
vanity
,
and
their
belly
prepares
deceit
,
Job
.
15.35
.
Hence
the
thoughts
are
called
the
counsels
[
](A32724-e13130-b)†
†
1
Cor.
4.5
.
and
devices
[
](A32724-e13150-b)*
*
Isa.
32.7
,
8.
of
the
heart
:
when
the
heart
summons
the
head
,
and
all
the
thoughts
of
it
,
to
sit
in
debate
,
as
a
private
Junto
,
about
a
sinful
motion
.
3.
Re-acting
sin
after
't
is
outwardly
committed
.
Though
the
individual
action
be
transient
,
and
cannot
be
committed
again
:
yet
the
Idea
and
Image
of
it
remaining
in
the
memory
,
may
by
the
help
of
an
apish
fancy
be
repeated
a
thousand
times
over
with
a
rarified
pleasure
:
As
both
the
features
of
our
friends
,
Kimchi
in
66
;
Psal.
as
quoted
by
Grotius
in
Mat.
5.20
.
Vt
jam
servaris
bene
corpus
adultera
mens
est
.
Nec
custodiri
,
ni
velit
,
ille
potest
.
Nec
mentem
servare
potes
,
licet
omnia
claudas
:
Omnibus
occlusis
intus
adulter
erit
.
Ovid.
Amor.
l.
3.
Eleg.
3.
v.
5
,
&c.
and
the
agreeable
Conversations
we
have
had
with
them
may
with
a
fresh
relish
be
represented
in
our
fancies
,
though
the
persons
were
rotten
many
years
ago
.
Having
thus
declared
the
nature
of
our
thoughts
,
and
the
degrees
of
their
guilt
:
the
next
thing
is
to
prove
that
they
are
sins
.
The
Jews
did
not
acknowledg
them
to
be
sins
,
unless
they
were
blasphemous
,
and
immediately
against
God
himself
.
Some
Heathens
were
more
Orthodox
,
and
among
the
rest
Ovid
,
whose
amorous
pleasures
one
would
think
should
have
smothered
such
sentiments
in
him
.
The
Lord
(
whose
knowledg
is
infallible
)
knows
the
thoughts
of
men
that
they
are
vanity
,
Psal.
94.11
.
yea
,
and
of
the
wisest
men
too
,
according
to
the
Apostle's
Interpretation
,
1
Cor.
3.20
.
And
who
were
they
that
became
vain
in
their
Imaginations
,
but
the
wisest
men
the
carnal
world
yielded
?
The
Graecians
the
greatest
Philosophers
,
the
Aegyptians
their
Tutors
,
and
the
Romans
their
Apes
.
The
elaborate
operations
of
an
unregenerate
mind
are
fleshly
,
Rom.
8.5
,
7.
If
the
whole
web
be
so
,
needs
must
every
thread
.
The
thought
of
foolishness
is
sin
,
[
](A32724-e13430-b)*
*
Prov.
24.9
.
(
i.
e.
a
foolish
thought
;
not
objectively
a
thought
of
folly
,
but
one
formally
so
)
yea
,
an
abomination
to
God
[
](A32724-e13460-b)†
†
Prov.
1●
.
26
.
.
As
good
thoughts
and
purposes
are
acts
in
God's
account
,
so
are
bad
ones
.
Abraham's
intention
to
offer
Isaac
is
accounted
as
an
actual
Sacrifice
[
](A32724-e13490-b)‖
‖
Heb.
11.17
.
James
2.21
.
:
that
the
stroke
was
not
given
,
was
not
from
any
reluctance
of
Abraham's
will
,
but
the
gracious
indulgence
of
God
.
Sarah
had
a
deriding
thought
,
and
God
chargeth
it
as
if
it
were
an
outward
laughter
,
and
a
scornful
word
.
[
](A32724-e13520-b)*
*
Gen.
18.12
,
15.
Therefore
Sarah
laughed
within
her self
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
visceribus
suis
,
Targum
.
Rom.
7.7
.
I
had
not
known
lust
,
except
the
Law
had
said
,
Thou
shalt
not
covet
.
Thoughts
are
the
words
of
the
mind
,
and
as
real
in
God's
account
,
as
if
they
were
expressed
with
the
Tongue
.
There
are
three
Reasons
for
the
proof
of
this
,
that
they
are
Sins
.
1.
They
are
contrary
to
the
Law
,
which
doth
forbid
the
first
foamings
and
belchings
of
the
heart
;
because
they
arise
from
an
habitual
corruption
,
and
testifie
a
defect
of
something
,
which
the
Law
requires
to
be
in
us
,
to
correct
the
excursions
of
our
minds
.
Doth
not
the
Law
oblige
man
as
a
rational
creature
?
Shall
it
then
leave
that
part
,
which
doth
constitute
him
rational
,
to
fleeting
and
giddy
fancies
?
No
,
it
binds
the
soul
as
the
principal
agent
,
the
body
only
as
the
instrument
.
For
if
it
were
given
only
for
the
sensitive
part
,
without
any
respect
to
the
rational
,
it
would
concern
brutes
as
well
as
men
,
which
are
as
capable
of
a
rational
command
,
and
a
voluntary
obedience
,
as
man
without
the
conduct
of
a
rational
soul
.
It
exacts
a
conformity
of
the
whole
man
to
God
,
and
prohibits
a
difformity
;
and
therefore
engageth
chiefly
the
inward
part
,
which
is
most
the
man
.
It
must
then
extend
to
all
the
acts
of
the
man
,
consequently
to
his
thoughts
,
they
being
more
the
acts
of
the
man
than
the
motions
of
the
body
.
Holiness
is
the
prime
excellency
of
the
Law
,
a
title
ascribed
to
it
twice
in
one
Verse
,
Rom.
7.12
.
Wherefore
the
Law
is
holy
,
and
the
Commandment
holy
,
just
and
good
.
Could
it
be
holy
,
if
it
indulged
looseness
in
the
more
noble
part
of
the
creature
?
Could
it
be
just
,
if
it
favoured
inward
unrighteousness
?
Could
it
be
good
,
and
useful
to
man
,
which
did
not
enjoyn
a
suitable
conformity
to
God
,
wherein
the
creatures
excellency
lies
?
Can
that
deserve
the
title
of
a
spiritual
Law
,
that
should
only
regulate
the
brutish
part
,
and
leave
the
spiritual
to
an
unbounded
licentiousness
?
Can
perfection
be
ascribed
to
that
Law
,
Mat.
5.28
.
which
doth
countenance
the
unsavoury
breathings
of
the
Spirit
,
and
lay
no
stricter
an
obligation
upon
us
than
the
Laws
of
men
?
Must
not
God's
Laws
be
as
suitable
to
his
Soveraignty
,
as
mens
Laws
are
to
theirs
?
Must
they
not
then
be
as
extensive
as
God's
Dominion
,
and
reach
even
to
the
privatest
closets
of
the
heart
?
'T
is
not
for
the
honour
of
God's
holiness
,
righteousness
,
goodness
,
to
let
the
Spirit
,
which
bears
more
flourishing
characters
of
his
Image
than
the
body
,
range
wildly
about
without
a
legal
curb
.
2.
They
are
contrary
to
the
order
of
nature
,
and
the
design
of
our
Creation
.
Whatsoever
is
a
swerving
from
our
primitive
nature
,
Eccles
7.29
.
God
made
man
perfect
;
but
they
have
sought
out
many
inventions
.
is
sin
,
or
at
least
a
consequent
of
it
.
But
all
inclinations
to
sin
are
contrary
to
that
righteousness
,
wherewith
man
was
first
endued
.
Man
was
created
both
with
a
disposition
,
and
ability
for
holy
contemplations
of
God
;
the
first
glances
of
his
soul
were
pure
;
he
came
every
way
compleat
out
of
the
mint
of
his
infinitely
wise
and
good
Creator
;
and
when
God
pronounced
all
his
Creatures
good
,
he
pronounced
man
very
good
amongst
the
rest
.
But
man
is
not
now
as
God
created
him
,
he
is
off
from
his
end
,
his
understanding
is
filled
with
lightness
and
vanity
.
This
disorder
never
proceeded
from
the
God
of
order
;
infinite
goodness
could
never
produce
such
an
evil
frame
;
none
of
these
loose
inventions
were
of
God's
planting
,
but
of
man's
seeking
.
No
,
God
never
created
the
intellective
,
no
,
nor
the
sensitive
part
,
to
play
Domitian's
game
,
and
sport
it self
in
the
catching
of
Flies
.
Psal.
49.20
.
Gen.
3.6
.
Man
that
is
in
honour
,
and
understands
not
that
which
he
ought
to
understand
,
and
thinks
not
that
which
he
ought
to
think
,
is
like
the
Beasts
that
perish
:
he
plays
the
beast
,
because
he
acts
contrary
to
the
nature
of
a
rational
and
immortal
soul
.
And
such
brutes
we
all
naturally
are
,
since
the
first
woman
believed
her
sense
,
her
phancy
,
her
affection
,
in
their
directions
for
the
attainment
of
wisdom
,
without
consulting
God's
Law
,
or
her
own
reason
.
The
phancy
was
bound
by
the
right
of
nature
to
serve
the
understanding
:
'T
is
then
a
slighting
God's
wisdom
to
invert
this
order
,
in
making
that
our
Governour
which
he
made
our
Subject
.
'T
is
injustice
to
the
dignity
of
our
own
souls
,
to
degrade
the
nobler
part
to
a
sordid
slavery
;
in
making
the
brute
have
dominion
over
the
man
;
as
if
the
Horse
were
fittest
to
govern
the
Rider
.
'T
is
a
falseness
to
God
,
and
a
breach
of
trust
,
to
let
our
minds
be
imposed
upon
by
our
phancy
;
in
giving
them
only
feathers
to
dandle
,
and
chaff
to
feed
on
,
instead
of
those
braver
objects
they
were
made
to
converse
withal
.
3.
We
are
accountable
to
God
,
and
punishable
for
thoughts
.
Nothing
is
the
meritorious
cause
of
God's
wrath
but
sin
.
The
Text
tells
us
,
that
they
were
once
the
keys
,
which
opened
the
floud-gates
of
divine
vengeance
and
broach'd
both
the
upper
&
neather
Cisterns
,
to
overflow
the
world
.
If
they
need
a
pardon
[
](A32724-e13870-b)*
*
Acts
8.22
.
If
perhaps
the
thought
of
thy
heart
may
be
forgiven
thee
.
,
(
as
certainly
they
do
)
then
,
if
mercy
doth
not
pardon
them
,
justice
will
condemn
them
.
And
't
is
absolutely
said
,
that
a
man
of
wicked
devices
[
](A32724-e13900-b)*
*
Prov.
12.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A
man
of
thoughts
,
i.
e.
evil
thoughts
:
the
word
being
usually
taken
in
an
ill
sense
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
or
thoughts
]
God
will
condemn
.
'T
is
God's
prerogative
,
often
mentioned
in
Scripture
,
to
search
the
heart
.
To
what
purpose
,
if
the
acts
of
it
did
not
fall
under
His
censure
,
as
well
as
His
cognizance
?
He
weighs
the
Spirits
,
Prov.
16.2
.
in
the
ballance
of
His
Sanctuary
,
and
by
the
weights
of
His
Law
,
to
sentence
them
,
if
they
be
found
too
light
.
The
word
doth
discover
,
and
judge
them
;
Heb.
4.12
,
13.
It
divides
asunder
the
soul
and
spirit
,
the
sensitive
part
the
affections
,
and
the
rational
the
understanding
and
will
;
both
which
it
doth
dissect
,
and
open
,
and
judge
the
acts
of
them
,
even
the
thoughts
and
intents
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whatsoever
is
within
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
whatsoever
is
within
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
one
referring
to
the
Soul
,
the
other
to
the
Spirit
:
These
it
passeth
a
Judgment
upon
;
as
a
Critick
censures
the
Errata's
,
even
to
syllables
,
and
Letters
,
in
an
old
Manuscript
.
These
we
are
to
render
an
account
of
,
(
as
the
Syriack
renders
those
words
,
v.
13.
with
whom
we
have
to
do
.
)
Of
what
?
Of
the
first
bubblings
of
the
heart
,
the
motions
,
and
intents
of
it
.
The
least
Speck
and
Atome
of
dust
in
every
chink
of
this
little
world
is
known
and
censured
by
God
.
If
our
thoughts
be
not
judged
,
God
would
not
be
a
righteous
judge
.
He
would
not
judge
according
to
the
merit
of
the
cause
,
if
outward
actions
were
only
scann'd
,
without
regarding
the
intents
,
wherein
the
principle
and
end
of
every
action
lies
,
which
either
swell
or
diminish
the
malignity
of
it
.
Actions
in
kind
the
same
,
may
have
different
circumstances
in
the
thoughts
to
heighten
the
one
above
the
other
;
and
if
they
were
only
judged
,
the
most
painted
hypocrite
might
commence
a
blessed
spirit
at
last
,
as
well
as
the
exactest
Saint
.
'T
is
necessary
also
for
the
Glory
of
God's
omniscience
.
1
Cor.
4.5
.
'T
is
hereby
chiefly
that
the
extensiveness
of
God's
knowledge
is
discovered
,
and
that
in
order
to
the
praise
,
or
dispraise
of
men
,
viz.
To
their
Justification
or
condemnation
.
Those
very
thoughts
will
accuse
thee
before
God's
Tribunal
,
which
accuse
thee
here
before
conscience
,
His
Deputy
,
Rom.
2.15
,
16.
Their
thoughts
the
mean
while
(
i.
e.
in
this
life
,
while
conscience
bears
witness
)
accusing
,
or
excusing
one
another
;
in
the
day
when
God
shall
judge
the
secrets
of
men
,
i.
e.
and
also
at
the
day
of
judgment
,
when
conscience
shall
give
in
its
final
Testimony
,
upon
God's
examination
of
the
secret
counsels
.
This
place
is
properly
meant
of
those
reasonings
concerning
good
and
evil
in
men's
Consciences
,
agreeable
to
the
Law
of
nature
imprinted
on
them
,
which
shall
excuse
them
,
if
they
practise
accordingly
,
or
accuse
them
,
if
they
behave
themselves
contrary
thereunto
.
But
it
will
hold
in
this
Case
;
for
if
those
inward
approbations
of
the
notions
of
good
and
evil
will
accuse
us
for
our
contrary
practices
,
Non
solum
opus
,
sed
mali
operis
cogitatio
poenas
luet
.
Hieron
.
in
Hos●●
7.
Acts
8.22
.
they
will
also
accuse
us
for
our
contrary
thoughts
.
Our
good
thoughts
will
be
our
accusers
for
not
observing
them
,
and
our
bad
thoughts
will
be
indictments
against
us
for
complying
with
them
.
'T
is
probable
the
Soul
may
be
bound
over
to
answer
chiefly
for
these
at
the
last
day
;
for
the
Apostle
chargeth
Simon's
guilt
upon
his
thought
,
not
his
word
,
and
tells
him
,
pardon
must
be
principally
granted
for
that
.
The
tongue
was
only
an
Instrument
to
express
what
his
heart
did
think
,
and
would
have
been
wholly
innocent
,
had
not
his
thoughts
been
first
criminal
.
What
therefore
is
the
principal
subject
of
pardon
,
would
be
so
of
punishment
:
as
the
first
incendiaries
in
a
rebellion
are
most
severely
dealt
with
.
And
if
(
as
some
think
)
the
fallen
Angels
were
stript
of
their
primitive
Glory
,
only
for
,
a
conceiv'd
thought
,
how
heinous
must
that
be
,
which
hath
inrolled
them
in
a
remediless
misery
?
Having
proved
that
there
is
a
sinfulness
in
our
thoughts
,
let
us
now
see
what
provocation
there
is
in
them
:
Which
in
some
respects
is
greater
than
that
of
our
actions
.
But
we
must
take
actions
here
in
sensu
diviso
,
as
distinguished
from
the
inward
preparations
to
them
.
In
the
one
there
is
more
of
scandal
;
in
the
other
more
of
odiousness
to
God
.
God
indeed
doth
not
punish
thoughts
so
visibly
,
because
,
as
He
is
Governour
of
the
world
,
His
Judgments
are
shot
against
those
sins
that
disturb
humane
society
:
but
He
hath
secret
and
spiritual
Judgments
for
these
,
suitable
to
the
nature
of
the
sins
.
Now
thoughts
are
greater
in
respect
,
2.
Of
frui●fulness
.
The
wickedness
that
God
saw
great
in
the
earth
was
the
fruit
of
imaginations
.
They
are
the
immediate
causes
of
all
sin
.
No
Cockatrice
but
was
first
an
Egg.
It
was
a
thought
to
be
as
God
[
](A32724-e14310-b)*
*
Gen.
3.5
.
2
Cor.
11.3
.
,
that
was
the
first
breeder
of
all
that
sin
,
under
which
the
world
groans
at
this
day
;
For
Eve's
mind
was
first
beguiled
in
the
alteration
of
her
thought
.
Since
that
the
lake
of
inward
malignity
acts
all
it's
evil
by
these
smoaking
steams
.
Evil
thoughts
lead
the
van
in
our
Saviour's
Catalogue
,
Mat.
15.19
.
as
that
which
spirits
all
the
black
regiment
which
march
behind
.
As
good
motions
cherish'd
will
spring
up
in
good
actions
,
so
loose
thoughts
favoured
will
break
out
in
visible
plague-sores
,
and
put
fire
unto
all
that
wickedness
which
lyes
habitually
in
the
heart
:
as
a
spark
may
to
a
whole
stock
of
Gun-powder
.
2
Tim.
2.16
.
The
vain
babblings
of
the
soul
,
as
well
as
those
of
the
Tongue
,
will
encrease
to
more
ungodliness
.
Being
thus
the
cause
,
they
include
virtually
in
them
all
that
is
in
the
effect
;
as
a
seed
contains
in
its
little
body
the
leaves
,
fruit
,
colour
,
scent
,
which
afterward
appear
in
the
plant
.
The
seed
includes
all
,
but
the
colour
doth
not
virtually
include
the
scent
,
or
the
scent
the
colour
,
or
the
leaves
the
fruit
:
so
't
is
here
,
One
act
doth
not
include
the
formal
obliquity
of
another
:
but
the
thought
which
caused
it
,
doth
seminally
include
both
the
formal
&
final
obliquity
of
every
action
;
both
that
which
is
in
the
nature
of
it
,
and
in
the
end
to
which
it
tends
.
As
when
a
Trades-man
cherisheth
immoderate
thoughts
of
gain
,
and
in
the
attaining
it
runs
into
many
foolish
and
hurtful
Lusts
,
there
is
cheating
,
lying
,
swearing
,
to
put
off
the
commodity
:
1
Tim.
6.9
.
all
these
several
acts
have
a
particular
sinfulness
in
the
nature
of
the
acts
themselves
,
besides
the
tendency
they
have
to
the
satisfying
an
inordinate
affection
;
all
which
are
the
spawn
of
those
first
immoderate
thoughts
stirring
up
greedy
desires
.
2.
In
respect
of
Quantity
.
Imaginations
are
said
to
be
continually
evil
.
There
is
an
infinite
variety
of
conceptions
,
as
the
Psalmist
speaks
of
the
Sea
,
wherein
are
all
things
creeping
innumerable
,
both
small
and
great
,
and
a
constant
generation
of
whole
shoals
of
them
;
that
you
may
as
well
number
the
Fish
in
the
Sea
,
or
the
Atomes
in
the
Sun-beams
,
as
recount
them
.
There
is
a
greater
number
in
regard
of
the
acts
,
and
in
regard
of
the
objects
.
1.
In
regard
of
the
acts
of
the
mind
:
1.
Antecedent
acts
.
How
many
preparatory
motions
of
the
mind
are
there
to
one
wicked
external
act
[
](A32724-e14530-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Plutarch
.
Moral
.
p.
(
mihi
)
500.
?
Yea
,
how
many
sinful
thoughts
are
twisted
together
to
produce
one
deliberate
sinful
word
?
All
which
have
a
distinct
guilt
,
and
,
if
weigh'd
together
,
would
outweigh
the
guilt
of
the
action
abstractedly
considered
.
How
many
repeated
complacencies
in
the
first
motion
,
degrees
of
consent
,
resolved
broodings
,
secret
plottings
,
proposals
of
various
methods
,
smothering
contrary
checks
,
vehement
longings
,
delightful
hopes
,
and
forestalled
pleasures
in
the
design
?
All
which
are
but
thoughts
assenting
,
or
dissenting
in
order
to
the
act
intended
.
Upon
a
dissection
of
all
these
secret
motions
by
the
critical
power
of
the
word
,
we
should
find
a
more
monstrous
guilt
,
than
would
be
apparent
in
the
single
action
,
for
whose
sake
all
these
spirits
were
raised
.
There
may
be
no
sin
in
a
material
act
,
considered
in
it self
,
when
there
is
a
provoking
guilt
in
the
mental
motion
.
A
Hypocrite's
Religious
services
are
materially
good
,
but
poisoned
by
the
Imagination
skulking
in
the
heart
,
that
gave
birth
unto
them
.
'T
is
the
wicked
mind
or
thought
makes
the
Sacrifice
(
a
commanded
duty
)
much
more
an
abomination
to
the
Lord
.
Prov.
21.27
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
a
wicked
thought
.
Ezek.
23.3
,
19.
Yet
she
multitiplied
her
whoredoms
in
calling
to
remembrance
the
days
of
her
youth
,
&c.
v.
21.
the
lewdness
of
her
youth
.
2.
Consequent
acts
;
When
a
man's
phancy
is
pregnant
with
the
delightful
remembrance
of
the
sin
that
is
past
,
he
draws
down
a
fresh
guilt
upon
himself
:
as
they
did
in
the
Prophet
,
in
reviving
the
concurrence
of
the
will
to
the
act
committed
,
making
the
sensual
pleasure
to
commence
spiritual
,
and
(
if
ever
there
were
an
aking
heart
for
it
)
revoking
his
former
grief
by
a
renewed
approbation
of
his
darling
lust
.
Thus
the
sin
of
thoughts
is
greater
in
regard
of
duration
.
A
man
hath
neither
strength
nor
opportunity
always
to
act
,
but
he
may
always
think
;
and
imagination
can
supply
the
place
of
action
.
Or
if
the
mind
be
tired
with
sucking
one
object
,
it
can
with
the
Bee
presently
fasten
upon
another
.
Senses
are
weary
,
till
they
have
a
new
recruit
of
spirits
:
as
the
poor
horse
may
sink
under
his
burden
,
when
the
rider
is
as
violent
as
ever
.
Thus
old
men
may
change
their
outward
profaneness
into
mental
wickedness
;
and
as
the
Psalmist
remembred
his
old
songs
,
Psal.
77.5
,
6.
so
they
their
calcin'd
sins
in
the
night
,
with
an
equal
pleasure
.
So
that
you
see
there
may
be
a
thousand
thoughts
as
ushers
and
lacqueys
to
one
act
,
as
numerous
as
the
sparks
of
a
new
lighted
fire
.
2.
In
regard
of
the
Objects
the
mind
is
conversant
about
.
Such
thoughts
there
are
,
and
attended
with
a
heavy
guilt
,
which
cannot
probably
,
no
nor
possibly
descend
into
outward
acts
.
A
man
may
in
a
complacent
thought
commit
fornication
with
a
woman
in
Spain
,
in
a
covetous
thought
rob
another
in
the
Indies
,
and
in
a
revengeful
thought
stab
a
third
in
America
;
and
that
while
he
is
in
this
Congregation
.
An
unclean
person
may
commit
a
mental
folly
with
every
beauty
he
meets
.
A
covetous
man
cannot
plunder
a
whole
kingdom
;
but
in
one
twinkling
of
a
thought
he
may
wish
himself
the
possessor
of
all
the
estates
in
it
.
A
Timon
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cannot
cut
the
throats
of
all
the
world
;
but
like
Nero
,
with
one
glance
of
his
heart
he
may
chop
off
the
heads
of
all
mankind
at
a
blow
.
An
Ambitious
man's
practices
are
confined
to
a
small
spot
of
land
,
but
with
a
cast
of
his
mind
he
may
grasp
an
Empire
as
large
as
the
four
Monarchies
.
A
beggar
cannot
ascend
a
throne
;
but
in
his
thoughts
he
may
pass
the
Guards
,
murder
his
Prince
and
usurp
the
Government
.
Nay
further
,
an
Atheist
may
think
there
is
no
God
,
Psal.
14.1
.
i.
e.
(
as
some
interpret
it
)
wish
there
were
no
God
,
and
thus
in
thought
undeifie
God
himself
;
though
he
may
sooner
dash
heaven
and
earth
in
pieces
,
than
accomplish
it
.
The
body
is
confined
to
one
object
,
and
that
narrow
and
proportionable
to
its
nature
:
but
the
mind
can
wing
it self
to
various
objects
in
all
parts
of
the
earth
.
Where
it
finds
none
,
it
can
make
one
;
for
phancy
can
compact
several
objects
together
,
coyn
an
image
,
colour
a
picture
,
and
commit
folly
with
it
,
when
it
hath
done
;
It
can
nestle
it self
in
cobwebs
spun
out
of
its
own
bowels
.
3.
In
respect
of
Strength
.
Imaginations
of
the
heart
are
only
,
i.
e.
purely
evil
.
The
nearer
any
thing
is
in
union
with
the
root
,
the
more
radical
strength
it
hath
.
The
first
ebullitions
of
light
and
heat
from
the
Sun
are
more
vigorous
,
than
the
remoter
beams
:
and
the
steams
of
a
dunghil
more
noysom
next
that
putrified
body
,
than
when
they
are
dilated
in
the
air
.
Grace
is
stronger
in
the
heart-operations
,
than
in
the
outward
streams
:
and
sin
more
foul
in
the
imagination
of
the
thoughts
of
the
heart
,
than
in
the
act
,
In
the
Text
the
outward
wickedness
of
the
world
is
passed
over
with
a
short
expression
;
but
the
Holy
Ghost
dwells
upon
the
description
of
the
wicked
Imagination
,
because
there
lay
the
mass
.
Mans
[
](A32724-e14910-b)*
*
Psal.
5.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inward
part
is
very
wickednesses
,
a
whole
nest
of
vipers
.
Thoughts
are
the
immediate
spawn
of
the
original
corruption
,
and
therefore
partake
more
of
the
strength
and
nature
of
it
.
Acts
are
more
distant
,
being
the
children
of
our
thoughts
,
but
the
Grand-children
of
our
natural
pravity
.
Besides
,
they
lye
nearest
to
that
wickedness
in
the
inward
part
,
sucking
the
breast
of
that
poysonous
dam
that
bred
them
.
The
strength
of
our
thoughts
is
also
reinforced
by
being
kept
in
,
for
want
of
opportunity
to
act
them
:
as
liquors
in
close
glasses
ferment
and
encrease
their
spriteliness
.
Musing
either
carnal
or
spiritual
,
makes
the
[
](A32724-e14940-b)†
†
Psal.
39.3
.
fire
burn
the
hotter
:
as
the
fury
of
fire
is
doubled
by
being
pent
in
a
furnace
.
Outward
acts
are
but
the
sprouts
;
the
sap
and
juice
lies
in
the
wicked
imagination
or
contrivance
,
which
hath
a
strength
in
it
to
produce
a
thousand
fruits
as
poysonous
as
the
former
.
The
members
are
the
instruments
,
or
[
](A32724-e14950-b)*
*
Rom.
6.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
weapons
,
of
unrighteousness
;
now
the
whole
strength
which
doth
manage
the
weapon
lyes
in
the
arm
that
wields
it
,
the
weapon
of
it self
could
do
no
hurt
without
a
force
imprest
.
Let
me
add
this
too
,
that
sin
in
thoughts
is
more
simply
sin
.
In
acts
there
may
be
some
occasional
good
to
others
,
for
a
good
man
will
make
use
of
the
sight
of
sin
committed
by
others
to
encrease
his
hatred
of
it
:
but
in
our
sinful
thoughts
there
is
no
occasion
of
good
to
others
;
they
lying
lock'd
up
from
the
view
of
man
.
4.
In
respect
of
Alliance
.
In
these
we
have
the
nearest
communion
with
the
Devil
.
The
understanding
of
man
is
so
tainted
,
that
his
[
](A32724-e15000-b)†
†
Jam.
3.15
.
wisdom
,
the
chiefest
flower
in
it
,
is
not
only
earthly
and
sensual
(
it
were
well
if
it
were
no
worse
)
but
devillish
too
.
If
the
flower
be
so
rank
,
what
are
the
weeds
?
Satan's
devices
and
our
thoughts
are
of
the
same
nature
,
1
Cor.
2.11
.
2
Cor.
10.5
.
and
sometimes
in
Scripture
exprest
by
the
same
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
he
hath
his
devices
,
so
have
we
against
the
authority
of
God's
Law
,
the
power
of
the
Gospel
,
and
the
Kingdom
of
Christ
.
The
Devils
are
call'd
spiritual
wickednesses
,
because
they
are
not
capable
of
carnal
sins
.
Eph.
6.12
.
Prophaneness
is
an
Uniformity
with
the
world
,
and
intellectual
sins
are
an
Uniformity
with
the
God
of
it
,
Ephes.
2.2
,
3.
There
is
a
double
walking
,
answerable
to
a
double
pattern
in
v.
2.
Fulfilling
the
desires
of
the
flesh
is
a
walking
according
to
the
course
of
this
world
,
or
making
the
world
our
copy
:
and
fulfilling
the
desires
of
the
mind
is
a
walking
according
to
the
Prince
of
the
power
of
the
air
,
or
a
making
the
Devil
our
pattern
.
In
carnal
sins
Satan
is
a
tempter
,
in
mental
an
actor
.
Therefore
in
the
one
we
are
conformed
to
his
will
;
in
the
other
we
are
transformed
into
his
likeness
.
In
outward
we
evidence
more
of
obedience
to
his
laws
;
in
inward
more
of
affection
to
his
person
,
as
all
imitations
of
others
do
.
Therefore
there
is
more
of
enmity
to
God
,
because
more
of
similitude
and
love
to
the
Devil
;
a
nearer
approach
to
the
Diabolical
nature
implying
a
greater
distance
from
the
Divine
.
Christ
never
gave
so
black
a
character
,
as
that
of
the
Devil's
children
,
to
the
prophane
world
,
but
to
the
Pharisees
,
who
had
left
the
sins
of
men
to
take
up
those
of
Devils
,
and
were
most
guilty
of
those
high
imaginations
which
ought
to
be
brought
into
captivity
to
the
obedience
of
Christ
.
5.
In
respect
of
contrariety
and
odiousness
to
God
.
Imaginations
were
only
evil
;
Rom.
8.7
.
and
so
most
directly
contrary
to
God
,
who
is
only
good
.
Our
natural
enmity
against
God
is
seated
in
the
mind
.
The
sensitive
part
aims
at
its
own
gratification
,
and
in
mens
serving
their
lusts
they
serve
their
pleasures
;
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Prince
in
man
,
Titus
3.3
.
serving
divers
lusts
and
pleasures
.
is
possest
with
principles
of
a
more
direct
contrariety
;
whence
it
must
follow
,
that
all
the
thoughts
and
counsels
of
it
are
tinctured
with
this
hatred
.
They
are
indeed
a
defilement
of
the
higher
part
of
the
Soul
,
and
that
which
belongs
more
peculiarly
to
God
.
And
the
nearer
any
part
doth
approach
to
God
,
the
more
abominable
is
a
spot
upon
it
;
as
to
cast
dirt
upon
a
Prince's
house
is
not
so
heinous
as
to
deface
his
Image
.
The
understanding
,
the
seat
of
thoughts
,
is
more
excellent
than
the
will
;
both
because
we
know
and
judge
before
we
will
,
or
ought
to
will
only
so
much
,
as
the
understanding
thinks
fit
to
be
willed
;
and
because
God
hath
bestowed
the
highest
gifts
upon
it
,
adorning
it
with
more
lively
lineaments
of
his
own
Image
,
Col.
3.10
.
Renewed
in
knowledge
after
the
Image
of
Him
that
created
him
;
implying
,
that
there
was
more
of
the
Image
of
God
at
the
first
Creation
bestowed
upon
the
understanding
,
the
seat
of
knowledge
,
than
on
any
other
part
;
yea
,
than
on
all
the
bodies
of
men
distill'd
together
.
Father
of
Spirits
is
one
of
God's
titles
:
To
bespatter
His
Children
then
,
so
near
a
relation
,
Heb.
12.9
.
the
Jewel
that
he
is
choice
of
,
must
needs
be
more
heinous
.
He
being
the
Father
of
Spirits
,
this
spiritual
wickedness
of
nourishing
evil
thoughts
,
is
a
cashiering
all
child-like
likeness
to
him
.
The
traiterous
acts
of
the
mind
are
most
offensive
to
God
:
as
't
is
a
greater
despite
for
a
Son
,
to
whom
the
Father
hath
given
the
greater
portion
,
to
shut
him
out
of
his
house
,
only
to
revel
in
it
with
a
company
of
Rioters
and
Strumpets
,
than
in
a
Child
,
who
never
was
so
much
the
subject
of
his
Father's
favour
.
And
't
is
more
heinous
and
odious
,
if
these
thoughts
,
which
possess
our
Souls
,
be
at
any
time
conversant
about
some
Idea
of
our
own
framing
.
It
were
not
altogether
so
bad
,
if
we
loved
something
of
God's
creating
,
which
had
a
physical
goodness
,
and
a
real
usefulness
in
it
to
allure
us
:
but
to
run
wildly
to
embrace
an
Ens
rationis
,
to
prefer
a
thing
of
no
existence
,
but
what
is
colour'd
by
our
own
imagination
,
of
no
vertue
,
no
usefulness
,
a
thing
that
God
never
created
,
nor
pronounced
good
,
is
a
greater
enmity
,
and
a
higher
slight
of
God
.
6.
In
respect
of
Connaturalness
and
Voluntariness
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Plutarch
.
Moral
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thales
.
Diog.
Laert.
They
are
the
imaginations
of
the
thoughts
of
the
heart
,
and
they
are
continually
evil
.
They
are
as
natural
as
the
aestuations
of
the
Sea
,
the
bubblings
of
a
Fountain
,
or
the
twinklings
of
the
Stars
.
The
more
natural
any
motion
is
,
ordinarily
the
quicker
it
is
.
Time
is
requisite
to
action
,
but
thoughts
have
an
instantaneous
motion
.
The
body
is
a
heavy
piece
of
clay
,
but
the
mind
can
start
out
on
every
occasion
.
Actions
have
their
stated
times
and
places
;
but
these
solicit
us
,
and
are
entertain'd
by
us
at
all
seasons
.
Neither
day
nor
night
,
street
nor
closet
,
exchange
nor
temple
,
can
priviledge
us
from
them
;
We
meet
them
at
every
turn
,
and
they
strike
upon
our
Souls
as
often
as
light
upon
our
Eyes
.
There
is
no
restraint
for
them
;
the
Laws
of
men
,
the
constitution
of
the
body
,
the
interest
of
profit
or
credit
,
are
mighty
bars
in
the
way
of
outward
profaneness
:
but
nothing
lays
the
reins
upon
thoughts
but
the
Law
of
God
;
and
this
man
is
not
subject
to
,
neither
can
be
,
Rom.
8.7
.
Besides
,
the
natural
Atheism
in
man
is
a
special
friend
and
nurse
of
these
;
few
firmly
believing
either
the
omniscience
of
God
,
or
his
Government
of
the
world
;
which
the
Scripture
speaks
of
frequently
,
as
the
cause
of
most
sins
among
the
sons
of
men
.
[
](A32724-e15510-b)†
†
Isa.
29.15
.
Ezek.
9.9
.
Job
22.13
14
Actions
are
done
with
some
reluctance
,
and
nips
of
natural
conscience
.
Conscience
will
start
at
a
gross
temptation
,
but
it
is
not
frighted
at
thoughts
.
Men
may
commit
speculative
folly
,
and
their
conscience
look
on
,
without
so
much
as
a
nod
against
it
:
Men
may
tear
out
their
neighbours
bowels
in
secret
wishes
,
and
their
conscience
never
interpose
to
part
the
fray
.
Conscience
indeed
cannot
take
notice
of
all
of
them
;
they
are
too
subtil
in
their
nature
,
and
too
quick
for
the
observation
of
a
finite
principle
.
They
are
many
,
[
](A32724-e15540-b)†
†
Prov.
19.21
.
There
are
many
devices
in
a
man's
heart
.
Florus
l.
2.
c.
3.
Major
aliquanto
labor
erat
invenire
,
quam
vincere
.
and
they
are
nimble
too
:
like
the
bubblings
of
a
boyling
pot
,
or
the
rising
of
a
wave
,
that
presently
slides
into
its
level
;
and
as
Florus
saith
of
the
Ligurians
,
the
difficulty
is
more
to
find
,
than
conquer
them
.
They
are
secret
sins
,
and
are
no
more
discerned
than
motes
in
the
air
,
without
a
spiritual
sun-beam
;
whence
David
cryes
out
,
Psal.
19.12
.
Cleanse
me
from
secret
sins
:
which
some
explain
of
sins
of
thoughts
that
were
like
sudden
and
frequent
flashes
of
lightning
,
too
quick
for
his
notice
,
and
unknown
to
himself
.
There
is
also
more
delight
in
them
.
There
is
less
of
temptation
in
them
,
and
so
more
of
election
;
and
consequently
more
of
the
heart
and
pleasure
in
them
,
when
they
lodge
with
us
.
Acts
of
sin
are
troublesome
,
there
is
danger
as
well
as
pleasure
in
many
of
them
:
but
there
is
no
outward
danger
in
thoughts
;
therefore
the
complacency
is
more
compact
,
and
free
from
distraction
.
The
delight
is
more
unmixed
too
;
as
intellectual
pleasures
are
more
refined
than
sensual
.
All
these
considerations
will
enchance
the
guilt
of
these
inward
operations
.
The
Uses
shall
be
two
,
though
many
Inferences
might
be
drawn
from
the
point
.
1.
Reproof
.
What
a
mass
of
vanity
should
we
find
in
our
minds
,
if
we
could
bring
our
thoughts
in
the
space
of
one
day
,
yea
but
one
hour
,
to
an
account
?
How
many
foolish
thoughts
with
our
wisdom
,
ignorant
with
our
knowledge
,
worldly
with
our
heavenliness
,
hypocritical
with
our
religion
,
and
proud
with
our
humiliations
?
Our
hearts
would
be
like
a
Grott
;
Ezek.
8.5
,
10.
furnished
with
monstrous
and
ridiculous
pictures
:
or
as
the
wall
in
Ezekiel's
Vision
pourtrayed
with
every
form
of
creeping
things
,
and
abominable
beasts
;
a
greater
abomination
than
the
Image
of
Jealousie
at
the
outward
gate
of
the
Altar
.
Were
our
inwards
opened
,
how
should
we
stand
gazing
both
with
scorn
,
and
wonder
at
our
being
such
a
pack
of
fools
?
Prov.
30.2
.
Well
may
we
cry
out
with
Agur
,
We
have
not
the
understandings
of
men
:
We
make
not
the
use
of
them
,
as
is
requisite
for
rational
creatures
;
because
we
degrade
them
to
attendances
on
a
brutish
phancy
.
I
make
no
question
,
but
were
we
able
to
know
the
phancies
of
some
irrational
creatures
;
we
should
find
them
more
noble
,
heroick
and
generous
in
suo
genere
,
than
the
thoughts
of
most
men
;
more
agreeable
to
their
natures
,
and
suited
to
the
Law
of
their
Creation
[
](A32724-e15730-b)†
†
Psal.
10.4
.
God
is
not
in
all
his
thoughts
.
How
little
is
God
in
any
of
our
thoughts
,
according
to
His
excellency
?
No
,
our
shops
,
our
rents
,
our
backs
and
bellies
usurp
God's
room
.
If
any
thoughts
of
God
do
start
up
in
us
,
how
many
covetous
,
ambitious
,
wanton
,
revengeful
thoughts
are
jumbled
together
with
them
?
Is
it
not
a
monstrous
absurdity
to
place
our
friend
with
a
crew
of
vipers
,
to
lodge
a
King
in
a
Sty
,
and
entertain
him
with
the
fumes
of
a
jakes
and
dunghil
?
Prov.
10.20
.
The
tongue
of
the
just
is
as
choice
silver
,
&c.
Apud
nos
&
engitare
peccare
est
.
Minucius
Foelix
.
A
wicked
man's
heart
is
little
worth
;
all
the
pedling
wares
and
works
in
his
inward
shop
are
not
valuable
with
one
silver
drop
from
a
gracious
man's
lips
.
It
was
an
invincible
argument
of
the
Primitive
Christians
for
the
purity
of
the
Christian
Religion
above
all
others
in
the
world
,
that
it
did
prohibit
evil
thoughts
:
And
is
it
not
as
unanswerable
an
argument
that
we
are
no
Christians
,
if
we
give
liberty
to
them
?
What
is
our
moral
conversation
outwardly
,
but
only
a
bare
abstinence
from
sin
;
not
a
disaffection
?
Were
we
really
and
altogether
Christians
,
would
not
that
which
is
the
chiefest
purity
of
Christianity
,
be
our
pleasure
?
And
would
we
any
more
wrong
God
in
our
secret
hearts
,
than
in
the
open
streets
?
Is
not
thought
a
beam
of
the
mind
,
and
shall
it
be
enamour'd
only
on
a
dunghil
?
Is
not
the
understanding
the
eye
of
the
Soul
,
and
shall
it
behold
only
guilded
nothings
?
'T
is
the
flower
of
the
Spirit
:
Shall
we
let
every
Caterpillar
suck
it
?
'T
is
the
Queen
in
us
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plat.
Shall
every
Ruffian
deflore
it
?
'T
is
as
the
Sun
in
our
Heaven
;
and
shall
we
besmear
it
with
misty
phancies
?
It
was
created
surely
for
better
purposes
,
than
to
catch
a
thousand
weight
of
Spiders
(
as
Heliogabalus
employ'd
his
Servants
.
Lampridius
.
)
It
was
not
intended
to
be
made
the
common
sewer
of
filthiness
,
or
ranked
among
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
eat
not
only
fruit
,
Arist.
Histor.
animal
.
lib.
8.
and
flesh
,
but
flies
,
worms
,
dung
,
and
all
sorts
of
loathsom
materials
.
Let
not
therefore
our
minds
wallow
in
a
sink
of
phantastical
follies
;
whereby
to
rob
God
of
his
due
,
and
our
Souls
of
their
happiness
.
Mirandul
.
de
Imaginat
.
c.
7.
Isa.
55.7
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
&c.
Gal.
5.24
.
2.
Exhortation
.
We
must
take
care
for
the
suppression
of
them
.
All
vice
doth
arise
from
imagination
;
Upon
what
stock
doth
ambition
and
revenge
grow
,
but
upon
a
false
conceit
of
the
nature
of
honour
?
What
engenders
covetousness
,
but
a
mistaken
fancy
of
the
excellency
of
wealth
?
Thoughts
must
be
forsaken
as
well
as
our
way
;
we
cannot
else
have
an
evidence
of
a
true
conversion
:
and
if
we
do
not
discard
them
,
we
are
not
like
to
have
an
abundant
pardon
;
and
what
will
the
issue
of
that
be
,
but
an
abundant
punishment
?
Mortification
must
extend
to
these
:
Affections
must
be
crucified
,
and
all
the
little
brats
of
thoughts
,
which
beget
them
,
or
are
begotten
by
them
.
Shall
we
nourish
that
,
which
brought
down
the
wrath
of
God
upon
the
old
world
;
as
though
there
had
not
been
already
sufficient
experiments
of
the
mischief
they
have
done
?
Is
it
not
our
highest
excellency
to
be
conform'd
to
God
in
holiness
,
in
as
full
a
measure
as
our
finite
natures
are
capable
?
And
is
not
God
holy
in
his
counsels
and
inward
operations
,
as
well
as
in
his
works
?
Hath
God
any
thoughts
but
what
are
righteous
and
just
?
Therefore
the
more
foolish
and
vain
our
imaginations
are
,
the
more
are
we
alienated
from
the
life
of
God
.
Eph.
4.17
,
18.
The
Gentiles
were
so
,
because
they
walked
in
the
vanity
of
their
mind
;
and
we
shall
be
so
if
vanity
walk
and
dwell
in
ours
.
As
the
tenth
Commandment
forbids
all
unlawful
thoughts
and
desires
:
so
it
obligeth
us
to
all
thoughts
and
desires
,
that
may
make
us
agreeable
to
the
divine
Will
,
and
like
to
God
himself
.
We
shall
find
great
advantage
by
suppressing
them
:
We
can
more
easily
resist
temptations
without
,
if
we
conquer
motions
within
.
Thoughts
are
the
mutineers
in
the
soul
,
which
set
open
the
gates
for
Satan
:
He
hath
held
a
secret
intelligence
with
them
(
so
far
as
he
knows
them
)
ever
since
the
fall
:
and
they
are
his
spies
to
assist
him
in
the
execution
of
his
devices
.
They
prepare
the
tinder
and
the
next
fiery
dart
sets
all
on
a
flame
.
Can
we
cherish
these
,
if
we
consider
that
Christ
dyed
for
them
?
He
shed
his
blood
for
that
which
put
the
world
out
of
order
?
which
was
accomplished
by
the
sinful
imagination
of
the
first
man
,
and
continued
by
those
imaginations
mention'd
in
the
Text.
He
dyed
to
restore
God
to
his
right
,
and
man
to
his
happiness
:
neither
of
which
can
be
perfectly
attained
,
till
those
be
thrown
out
of
the
possession
of
the
heart
.
That
we
may
do
this
,
Let
us
consider
these
following
directions
,
which
may
be
branched
into
these
heads
:
1.
For
the
raising
good
thoughts
.
2.
Preventing
bad
.
3.
Ordering
bad
when
they
do
intrude
.
4.
Ordering
good
when
they
appear
in
us
.
1.
For
raising
good
thoughts
.
1.
Get
renewed
hearts
.
The
fountain
must
be
cleansed
which
breeds
the
vermine
.
Pure
vapors
can
never
ascend
from
a
filthy
quagmire
.
What
issue
can
there
be
of
a
vain
heart
,
2
Cor.
5.17
.
Jer.
4.14
.
Wash
thy
heart
from
wickedness
,
&c.
How
long
shall
thy
vain
thoughts
lodge
within
thee
?
but
vain
imaginations
?
Thoughts
will
not
become
new
,
till
a
man
is
in
Christ
.
We
must
be
holy
,
before
we
can
think
holily
.
Sanctification
is
necessary
for
the
dislodging
of
vain
thoughts
,
and
the
introducing
of
good
.
A
sanctified
reason
would
both
discover
,
and
shame
our
natural
follies
.
As
all
animal
operations
,
so
all
the
spiritual
motions
of
our
heads
,
depend
upon
the
life
of
our
hearts
[
](A32724-e16120-b)*
*
Prov.
4.23
as
the
principium
originis
.
As
there
is
a
law
in
our
members
to
bring
us
into
Captivity
to
the
law
of
sin
,
Rom.
7.23
.
so
there
must
be
a
law
in
our
minds
to
bring
our
thoughts
to
the
obedience
of
Christ
,
2
Cor.
10.5
.
We
must
be
renewed
in
the
spirit
of
our
minds
,
Ephes.
4.23
.
in
our
reasonings
and
thoughts
,
which
are
the
spirits
whereby
the
understanding
acts
;
as
the
animal
spirits
are
the
instruments
of
corporeal
motion
.
Till
the
understanding
be
born
of
the
spirit
[
](A32724-e16210-b)†
†
John
3
6.
That
which
is
born
of
the
flesh
,
is
flesh
;
and
that
which
is
born
of
the
spirit
,
is
spirit
.
,
it
will
delight
in
,
and
think
of
,
nothing
but
things
suitable
to
its
fleshly
original
:
but
when
't
is
spiritual
,
it
receives
new
impressions
,
new
reasonings
and
motions
,
suitable
to
the
Holy
Ghost
,
of
whom
it
is
born
.
A
stone
,
if
thrown
upwards
a
thousand
times
,
will
fall
backward
;
because
't
is
a
forced
motion
:
but
if
the
nature
of
this
stone
were
changed
into
that
of
fire
,
it
would
mount
as
naturally
upward
,
as
before
it
sunk
downward
.
You
may
force
some
thoughts
toward
heaven
sometimes
,
but
they
will
not
be
natural
,
till
nature
be
changed
.
Grace
only
gives
stability
,
[
](A32724-e16240-b)†
†
Heb.
13.9
.
It
is
a
good
thing
that
the
heart
be
established
with
grace
.
and
prevents
fluctuation
,
by
fixing
the
soul
upon
God
as
its
chief
end
:
and
what
is
our
end
will
not
only
be
first
in
our
intentions
,
but
most
frequent
in
our
considerations
.
Hence
a
sanctified
heart
is
called
in
Scripture
a
stedfast
heart
.
There
must
be
an
enmity
against
Satan
put
into
our
hearts
,
according
to
the
first
promise
,
before
we
can
have
an
enmity
against
his
imps
,
or
any
thing
that
is
like
him
.
2.
Study
Scripture
.
Original
corruption
stuffs
us
with
bad
thoughts
,
and
Scripture-knowledge
would
stock
us
with
good
ones
;
for
it
proposeth
things
in
such
terms
,
as
exceedingly
suit
our
imaginative
faculty
,
as
well
as
strengthen
our
understanding
.
Judicious
knowledge
would
make
us
approve
things
that
are
excellent
:
and
where
such
things
are
approved
,
Phil.
1.9
,
10.
toys
cannot
be
welcom
.
Fulness
is
the
cause
of
stedfastness
.
The
cause
of
an
intent
and
piercing
eye
is
the
multitude
of
animal
spirits
.
Without
this
skill
in
the
Word
we
shall
have
as
foolish
conceits
of
Divine
things
,
as
ignorant
men
without
the
Rules
of
Art
have
of
the
Sun
and
Stars
,
or
things
in
other
Countries
which
they
never
saw
.
The
Word
is
call'd
a
Lamp
to
our
feet
,
i.
e.
the
affections
:
a
light
to
our
eyes
,
i.
e
,
the
understanding
.
Psa.
119.105
.
Psal.
19.8
.
enlightens
the
ey
s.
It
will
direct
the
glances
of
our
minds
,
and
the
motions
of
our
affections
.
It
enlightens
the
eyes
,
and
makes
us
have
a
new
prospect
of
things
:
as
a
Scholar
newly
entred
into
Logick
,
and
studied
the
Predicaments
.
&c.
looks
upon
every
thing
with
a
new
eye
,
and
more
rational
thoughts
,
and
is
mightily
delighted
with
every
thing
he
sees
;
because
he
eyes
them
as
clothed
with
those
notions
he
hath
newly
studied
.
The
Devil
had
not
his
engines
so
ready
to
assault
Christ
,
as
Christ
from
his
knowledg
had
Scripture-precepts
to
oppose
him
.
Lectione
assidua
&
meditatione
diuturna
pectus
suum
bibliothecam
Christi
secerat
.
Hierom
Ep.
3.
As
our
Saviour
by
this
means
stifled
thoughts
offered
,
so
by
the
same
we
may
be
able
to
smother
thoughts
arising
in
us
.
Converse
therefore
often
with
the
Scripture
,
transcribe
it
in
your
heart
,
and
turn
it
in
succum
&
sanguinem
;
whereby
a
vigor
will
be
derived
into
every
part
of
your
soul
,
as
there
is
by
what
you
eat
to
every
member
of
your
body
.
Thus
you
will
make
your
mind
Christ's
library
,
as
Hierom
speaks
of
Nepotianus
.
3.
Reflect
often
upon
the
frame
of
your
mind
at
your
first
conversion
.
None
have
more
settled
,
and
more
pleasant
thoughts
of
divine
things
than
new
converts
,
when
they
first
clasp
about
Christ
;
partly
because
of
the
novelty
of
their
state
,
and
partly
because
God
puts
a
full
stock
into
them
;
and
diligent
trades-men
at
their
first
setting
up
have
their
minds
intent
upon
improving
their
stock
.
Endeavour
to
put
your
mind
in
the
same
posture
it
was
then
.
Or
if
you
cannot
tell
the
time
when
you
did
first
close
with
Christ
,
recollect
those
seasons
wherein
you
have
found
your
affections
most
fervent
,
your
thoughts
most
united
,
and
your
mind
most
elevated
;
as
when
you
renewed
repentance
upon
any
fall
,
or
had
some
notable
chearings
from
God
;
and
consider
what
matter
it
was
which
carried
your
heart
upward
,
what
employment
you
were
engaged
in
,
when
good
thoughts
did
fill
your
soul
;
and
try
the
same
experiment
again
.
Asaph
would
oppose
God's
ancient
works
to
his
murmuring
thoughts
:
he
would
remember
his
song
in
the
night
,
i.
e.
the
matter
of
his
song
,
and
read
over
the
records
of
God's
kindness
.
[
](A32724-e16470-b)*
*
Psal.
77.6
,
7
,
8
,
9
,
10
,
11
,
12.
David
too
would
never
forget
,
i.
e.
frequently
renew
the
remembrance
of
those
precepts
,
whereby
God
had
particularly
quicken'd
him
[
](A32724-e16520-b)†
†
Psa.
119.93
.
.
Yea
,
he
would
reflect
upon
the
places
too
,
where
he
had
formerly
conversed
with
God
,
to
rescue
himself
from
dejecting
thoughts
;
therefore
will
I
remember
thee
from
the
land
of
Jordan
,
and
of
the
Hermonites
,
from
the
hill
Missar
[
](A32724-e16540-b)‖
‖
Psal.
42.6
.
.
Some
elevations
surely
David
had
felt
in
those
places
,
the
remembrance
whereof
would
sweeten
the
sharpness
of
his
present
grief
.
When
our
former
sins
visit
our
minds
,
pleading
to
be
speculatively
reacted
,
let
us
remember
the
holy
dispositions
we
had
in
our
repentance
for
them
,
Luke
24.32
.
Did
not
our
hearts
burn
within
us
,
while
he
talked
with
us
by
the
way
,
and
while
he
opened
to
us
the
Scriptures
?
and
the
thankful
frames
,
when
God
pardoned
them
.
The
Disciples
at
Christ's
second
appearance
reflected
upon
their
own
warm
temper
at
his
first
discourse
with
them
in
a
disguise
,
to
confirm
their
faith
,
and
expel
their
unbelieving
conceits
.
Strive
to
recollect
truths
,
precepts
,
promises
with
the
same
affection
which
possest
your
Souls
,
when
they
first
appeared
in
their
glory
and
sweetness
to
you
.
4.
Ballast
your
heart
with
a
Love
to
God
.
David
thought
all
the
day
of
God's
Law
,
as
other
men
do
of
their
lusts
,
because
he
unexpressibly
loved
it
[
](A32724-e16620-b)*
*
Psal.
119.97
,
113.
O
how
I
love
thy
Law
!
It
is
my
meditation
all
the
day
.
v.
113.
I
hate
vain
thoughts
,
but
thy
Law
do
I
love
.
Aeneas
oculis
semper
vigilantis
inhaeret
.
Aenean
animo
nóxque
di●s●ue
refert
.
Ovid.
Ep.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lucian
.
Dialog.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
.
This
was
the
successful
means
he
used
to
stifle
vain
thoughts
,
and
excite
his
hatred
of
them
,
'T
is
the
property
of
love
to
think
no
evil
,
2
Cor.
13.5
.
It
thinks
good
and
delightful
thoughts
of
God
;
friendly
and
useful
thoughts
of
others
.
It
fixeth
the
Image
of
our
beloved
object
in
our
minds
,
that
't
is
not
in
the
power
of
other
phancies
to
displace
it
.
The
beauty
of
an
object
will
fasten
a
rolling
eye
.
'T
is
difficult
to
divorce
our
hearts
and
thoughts
from
that
which
appears
lovely
and
glorious
in
our
minds
,
whether
it
be
God
or
the
world
.
Love
will
by
a
pleasing
violence
bind
down
our
thoughts
,
and
hunt
away
other
affections
.
If
it
doth
not
establish
our
minds
,
they
will
be
like
a
Cork
,
which
with
a
light
breath
,
and
a
short
curl
of
water
,
shall
be
tossed
up
and
down
from
its
station
.
Scholars
that
love
learning
,
will
be
continually
hammering
upon
some
notion
or
other
,
which
may
further
their
progress
,
and
as
greedily
clasp
it
,
as
the
Iron
will
its
beloved
Loadstone
,
He
that
is
wing'd
with
a
divine
love
to
Christ
,
will
have
frequent
glances
and
flights
towards
him
,
and
will
start
out
from
his
worldly
business
,
several
times
in
a
day
,
to
give
him
a
visit
.
Love
in
the
very
working
is
a
settling
grace
;
it
encreaseth
our
delight
in
God
,
partly
by
the
sight
of
his
amiableness
,
which
is
clear'd
to
us
in
the
very
act
of
loving
,
and
partly
by
the
recompences
he
gives
to
the
affectionate
carriage
of
his
creature
;
both
which
will
stake
down
the
heart
from
vagaries
,
or
giving
entertainment
to
such
loose
companions
,
as
evil
thoughts
are
.
Well
then
,
if
we
had
this
heavenly
affection
strong
in
us
,
it
would
not
suffer
unwholesom
weeds
to
grow
up
so
near
it
;
either
our
Love
would
consume
those
weeds
,
or
those
weeds
will
choak
our
Love
.
5.
Exercise
Faith
.
As
the
habit
of
Faith
is
attended
with
habitual
Sanctification
,
so
the
acts
of
Faith
are
accompanied
with
a
progress
in
the
degrees
of
it
.
That
Faith
which
brings
Christ
to
dwell
in
our
Souls
,
will
make
us
often
think
of
our
inmate
.
Faith
doth
reallize
divine
things
,
and
make
absent
objects
as
present
;
and
so
furnisheth
fancy
with
richer
streams
to
bathe
it self
in
,
than
any
other
principle
in
the
world
.
As
there
is
a
necessity
of
the
use
of
fancy
,
while
the
soul
is
linked
to
the
body
;
so
there
is
also
a
necessity
of
a
corrective
for
it
.
Mirand
.
de
Imaginat
.
c.
11
,
12.
Reason
doth
in
part
regulate
it
,
but
't
is
too
weak
to
do
it
perfectly
,
because
fancy
in
most
men
is
stronger
than
reason
;
man
being
the
highest
of
imaginative
beings
,
and
the
lowest
of
intelligent
;
fancy
is
in
its
exaltation
more
than
in
creatures
beneath
him
,
and
reason
in
its
detriment
more
than
in
creatures
above
him
;
and
therefore
the
imagination
needs
a
more
skilful
guide
than
reason
.
Fancy
is
like
fire
,
a
good
Servant
but
a
bad
Master
;
if
it
march
under
the
conduct
of
faith
,
it
may
be
highly
serviceable
,
and
by
putting
lively
colours
upon
divine
truth
may
steal
away
our
affections
to
it
.
Psal.
42.5
.
Why
art
thou
cast
down
,
Oh
my
soul
?
and
why
art
thou
disquieted
within
me
?
Hope
thou
in
God
.
Faith
is
the
evidence
of
things
not
seen
.
viz.
not
by
a
corporeal
,
but
intellectual
eye
;
and
so
it
will
supply
the
office
of
sense
:
'T
is
the
substance
of
things
hoped
for
;
and
if
hope
be
an
attendant
on
faith
,
our
thoughts
will
surely
follow
our
expectations
.
The
remedy
David
used
,
when
he
was
almost
stifled
with
disquieting
thoughts
,
was
to
excite
his
soul
to
a
hope
and
confidence
in
God
,
Psal.
42.5
.
and
when
they
return'd
upon
him
,
he
useth
the
same
diversion
,
v.
11.
The
peace
of
God
,
i.
e.
the
reconciliation
made
by
a
Mediator
between
God
and
us
believingly
apprehended
,
will
keep
[
or
garrison
]
our
hearts
and
minds
[
or
thoughts
]
against
all
anxious
assaults
both
from
within
and
without
[
](A32724-e16870-b)†
†
Phil.
4.6
,
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
When
any
vain
conceit
creeps
up
in
you
,
act
faith
on
the
intercession
of
Christ
;
and
consider
,
Is
Christ
thinking
of
me
now
in
Heaven
,
and
pleading
for
me
,
and
shall
I
squander
away
my
thoughts
on
trifles
,
which
will
cost
me
both
tears
and
blushes
?
Believingly
meditate
on
the
promises
;
they
are
a
means
to
cleanse
us
from
the
filthiness
of
the
spirit
,
as
well
as
that
of
the
flesh
[
](A32724-e16910-b)*
*
2
Cor.
7.1
.
Having
therefore
these
promises
,
let
us
cleanse
our selves
,
&c.
.
If
the
having
them
be
a
motive
,
the
using
them
will
be
a
means
to
attain
this
end
.
Looking
at
the
things
that
are
not
seen
,
preserves
us
from
fainting
,
and
renews
the
inward
man
day
by
day
[
](A32724-e16970-b)†
†
2
Cor.
4.16
,
18.
Intus
existens
prohibet
alienum
.
.
These
invisible
things
could
not
well
keep
our
hearts
from
fainting
,
if
faith
did
not
first
keep
the
thoughts
from
wandring
from
them
.
6.
Accustom
your self
to
a
serious
meditation
every
morning
.
Fresh
airing
our
souls
in
Heaven
will
engender
in
us
purer
spirits
,
and
nobler
thoughts
.
A
morning
seasoning
would
secure
us
for
all
the
day
.
Though
other
necessary
thoughts
about
our
callings
will
,
and
must
come
in
,
yet
when
we
have
dispatch'd
them
,
let
us
attend
our
morning
Theme
as
our
chief
companion
.
As
a
man
that
is
going
with
another
about
some
considerable
business
,
suppose
to
Westminster
,
though
he
meets
with
several
friends
in
the
way
,
and
salutes
some
,
and
with
others
with
whom
he
hath
some
affairs
he
spends
a
little
time
,
yet
he
quickly
returns
to
his
companion
,
and
both
together
go
their
intended
stage
.
Do
thus
in
the
present
case
.
Our
minds
are
active
,
and
will
be
doing
something
though
to
little
purpose
,
and
if
they
be
not
fixed
upon
some
noble
object
,
they
will
like
mad
men
and
fools
be
mightily
pleased
in
playing
with
straws
.
Psal.
139.17
,
18.
The
thoughts
of
God
were
the
first
Visiters
David
had
in
the
morning
;
God
and
his
heart
met
together
as
soon
as
he
was
awake
,
and
kept
company
all
the
day
after
.
In
this
meditation
look
both
to
the
matter
and
manner
.
1.
Look
to
the
matter
of
your
meditation
.
Let
it
be
some
truth
,
which
will
assist
you
in
reviving
some
languishing
grace
,
or
fortifie
you
against
some
triumphing
corruption
;
for
't
is
our
darling
sin
which
doth
most
envenom
our
thoughts
[
](A32724-e17060-b)†
†
Prov.
23.7
.
As
a
man
thinks
in
his
heart
,
so
is
he
.
.
As
if
you
have
a
thirst
for
honour
,
let
your
fancy
represent
the
honour
of
being
a
child
of
God
and
heir
of
Heaven
.
If
you
are
inclined
to
covetousness
,
think
of
the
riches
stored
up
in
a
Saviour
,
and
dispensed
by
him
.
If
to
voluptuousness
,
fancy
the
pleasures
in
the
ways
of
wisdom
here
,
and
at
God's
right
hand
hereafter
.
This
is
to
deal
with
our
hearts
as
Paul
with
his
hearers
,
The
heads
of
the
Catechism
might
be
taken
in
order
,
which
would
both
encrease
and
actuate
our
knowledge
.
Psal.
40.5
.
to
catch
them
with
guile
.
Stake
your
soul
down
to
some
serious
and
profitable
mystery
of
Religion
;
as
the
Majesty
of
God
,
some
particular
Attribute
,
his
condescension
in
Christ
,
the
love
of
our
Redeemer
,
the
value
of
his
sufferings
,
the
vertue
of
his
blood
,
the
end
of
his
ascension
,
the
work
of
the
Spirit
,
the
excellency
of
the
soul
,
beauty
of
holiness
,
certainty
of
death
,
terror
of
judgment
,
torments
of
Hell
,
and
joys
of
Heaven
.
Why
may
not
that
which
was
the
subject
of
God's
innumerable
thoughts
,
be
the
subject
of
ours
?
God's
thoughts
and
counsels
were
concerning
Christ
,
the
end
of
his
coming
,
his
death
,
his
precepts
of
holiness
,
and
promises
of
life
;
and
that
not
only
speculatively
,
but
with
an
infinite
pleasure
in
his
own
glory
,
&
the
creatures
good
to
be
accomplished
by
him
.
Would
it
not
be
work
enough
for
our
thoughts
all
the
day
to
travel
over
the
length
,
breadth
,
height
,
and
depth
of
the
love
of
Christ
?
Would
the
greatness
of
the
journey
give
us
leisure
to
make
any
starts
out
of
the
way
?
Having
settled
the
Theme
for
all
the
day
,
we
shall
find
occasional
assistances
,
even
from
worldly
businesses
;
as
Scholars
,
who
have
some
Exercise
to
make
,
find
helps
in
their
own
course
of
reading
,
though
the
Book
hath
no
design'd
respect
to
their
proper
Theme
.
Thus
by
imploying
our
minds
about
one
thing
chiefly
,
we
shall
not
only
hinder
them
from
vain
excursions
,
but
make
even
common
objects
to
be
oyl
to
our
good
thoughts
,
which
otherwise
would
have
been
fuel
for
our
bad
.
Such
generous
liquor
would
scent
our
minds
and
conversations
all
the
day
;
that
whatsoever
motion
came
into
our
hearts
,
would
be
tinctured
with
this
spirit
,
and
savour
of
our
morning
thoughts
:
as
vessels
having
been
filled
with
a
rich
wine
,
communicate
a
relish
of
it
to
the
liquors
afterward
put
into
them
.
We
might
also
more
steadily
go
about
our
worldly
business
,
if
we
carry
God
in
our
minds
;
as
o●e
foot
of
the
Compass
will
more
regularly
move
about
the
Circumference
,
when
the
other
remains
firm
in
the
Center
.
2.
Look
to
the
manner
of
it
.
1.
Let
it
be
intent
.
Transitory
thoughts
are
like
the
glances
of
the
eye
,
soon
on
,
and
soon
off
;
they
make
no
clear
discovery
,
and
consequently
raise
no
spritely
affections
.
Let
it
be
one
principal
subject
,
and
without
flitting
from
it
;
for
if
our
thoughts
be
unsteady
,
we
shall
find
but
little
warmth
:
a
burning
glass
often
shifted
fires
nothing
.
We
must
look
at
the
things
that
are
not
seen
,
as
wistly
as
men
do
at
a
mark
they
shoot
at
.
2
Cor.
4.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
3.18
.
Such
an
intent
meditation
would
change
us
into
the
image
,
and
cast
us
into
the
mould
of
those
truths
we
think
of
;
it
would
make
our
minds
more
busie
about
them
all
the
day
:
as
a
glaring
upon
the
Sun
fills
our
eyes
for
some
time
after
with
the
image
of
it
.
To
this
purpose
look
upon
your selves
as
deeply
concern'd
in
the
things
you
think
of
.
Our
minds
dwell
upon
that
whereof
we
apprehend
an
absolute
necessity
.
A
condemned
person
would
scarce
think
of
any
thing
but
procuring
a
reprieve
,
and
his
earnestness
for
this
would
bar
the
door
against
other
intruders
.
2.
Let
it
be
affectionate
and
practical
.
Meditation
should
excite
a
spiritual
delight
in
God
,
as
it
did
in
the
Psalmist
[
](A32724-e17270-b)†
†
Psa.
104.34
.
My
meditation
of
him
shall
be
sweet
:
I
will
be
glad
in
the
Lord
.
;
and
a
divine
delight
would
keep
up
good
thoughts
,
and
keep
out
impertinencies
.
A
bare
speculation
will
tire
the
Soul
,
and
without
application
,
and
pressing
upon
the
will
and
affections
,
will
rather
chill
,
than
warm
devotion
.
'T
is
only
by
this
means
,
that
we
shall
have
the
efficacy
of
truth
in
our
wills
,
and
the
sweetness
in
our
affections
,
as
well
as
the
notion
of
it
in
our
understandings
.
The
more
operative
any
truth
is
in
this
manner
upon
us
,
the
less
power
will
other
thoughts
have
to
interrupt
,
and
the
more
disdainfully
will
the
heart
look
upon
them
,
if
they
dare
be
impudent
.
Never
therefore
leave
thinking
of
a
spiritual
subject
,
till
your
heart
be
affected
with
it
.
If
you
think
of
the
evil
of
sin
,
leave
not
till
your
heart
loath
it
;
if
of
God
,
cease
not
till
it
mount
up
in
admirations
of
him
.
If
you
think
of
his
Mercy
,
melt
for
abusing
it
;
if
of
his
Soveraignty
,
awe
your
heart
into
obedient
resolutions
;
if
of
his
Presence
,
double
your
watch
over
your self
.
If
you
meditate
on
Christ
,
make
no
end
till
your
hearts
love
him
;
if
of
his
Death
,
plead
the
value
of
it
for
the
justification
of
your
persons
,
and
apply
the
vertue
of
it
for
the
sanctification
of
your
natures
.
Without
this
practical
stamp
upon
our
affections
,
we
shall
have
light
spirits
,
while
we
have
opportunity
to
converse
with
the
most
serious
objects
.
We
often
hear
foolish
thoughts
breathing
out
themselves
in
a
house
of
mourning
,
in
the
midst
of
Coffins
,
and
trophies
of
death
,
as
if
men
were
confident
they
should
never
die
;
whereas
none
are
so
ridiculous
as
to
assert
they
shall
live
for
ever
.
By
this
instance
in
a
Truth
so
certainly
assented
to
,
we
may
judg
of
the
necessity
of
this
direction
in
truths
more
doubtfully
believed
.
7.
Draw
spiritual
Inferences
from
occasional
Objects
.
David
did
but
wistly
consider
the
Heavens
,
Psal.
8.3
,
4.
and
he
breaks
out
in
self-abasement
,
and
humble
admirations
of
God
.
Glean
matter
of
instruction
to
your selves
,
and
praise
to
your
Maker
,
from
every
thing
you
see
:
It
will
be
a
degree
of
restoration
to
a
state
of
innocency
,
since
this
was
Adam's
task
in
Paradise
.
Dwell
not
upon
any
created
object
only
as
a
Virtuoso
,
to
gratifie
your
rational
curiosity
,
but
as
a
Christian
call
Religion
to
the
feast
,
and
make
a
spiritual
improvement
.
No
creature
can
meet
our
eyes
,
but
affords
us
lessons
worthy
our
thoughts
,
besides
the
general
notices
of
the
power
and
wisdom
of
the
Creator
.
Thus
may
the
Sheep
read
us
a
Lecture
of
patience
,
the
Dove
of
innocence
,
the
Ant
and
Bee
raise
blushes
in
us
for
our
sluggishness
,
and
the
stupid
Oxe
,
Isa.
1.3
.
and
dull
Ass
correct
and
shame
our
ungrateful
ignorance
.
And
since
our
Saviour
did
set
forth
his
own
excellency
in
a
sensible
dress
,
the
consideration
of
those
Metaphors
by
an
acute
fancy
,
would
garnish
out
divine
truths
more
deliciously
,
and
conduct
us
into
a
more
inward
knowledge
of
the
Mysteries
of
the
Gospel
.
He
whose
eyes
are
open
,
cannot
want
an
instructer
,
unless
he
wants
a
heart
.
Thus
may
a
Tradesman
spiritualize
the
matter
he
works
upon
,
and
make
his
commodities
serve
in
wholsom
meditations
to
his
mind
,
and
at
once
enrich
both
his
Soul
and
his
Coffers
;
yea
,
and
in
part
restore
the
creatures
to
the
happiness
of
answering
a
great
end
of
their
Creation
,
which
Man
depriv'd
them
of
when
he
subjected
them
to
vanity
.
Such
a
view
of
spiritual
truths
in
sensible
pictures
would
clear
our
knowledge
,
purifie
our
fancies
,
animate
our
affections
,
encourage
our
graces
,
disgrace
our
vices
,
and
both
argue
and
shame
us
into
duty
;
and
thus
take
away
all
the
causes
of
our
wild
wandring
thoughts
at
once
.
And
a
frequent
exercise
of
this
method
would
beget
and
support
a
habit
of
thinking
well
,
and
weaken
,
if
not
expel
,
a
habit
of
thinking
ill
.
2.
The
second
sort
of
directions
are
for
the
preventing
bad
thoughts
.
And
to
this
purpose
,
1.
Exercise
frequent
humiliations
.
Pride
exposeth
us
to
impatient
and
disquieting
thoughts
;
Prov.
30.32
.
whereas
humility
clears
up
a
calm
and
serenity
in
the
Soul
.
'T
is
Agur's
advice
to
be
humbled
particularly
for
evil
thoughts
.
Frequent
humiliations
will
deaden
the
fire
within
,
and
make
the
sparks
the
fewer
.
The
deeper
the
Plough
sinks
,
the
more
the
weeds
are
killed
,
and
the
ground
fitted
for
good
grain
.
Men
do
not
easily
fall
into
those
sins
,
for
which
they
have
been
deeply
humbled
.
Vain
conceits
love
to
reside
most
in
jolly
hearts
:
but
by
the
sadness
of
the
countenance
the
heart
is
made
better
.
Eccles.
7.3
,
4.
There
is
more
of
wisdom
,
or
wise
consideration
in
a
composed
and
graciously
mournful
spirit
,
whereas
carnal
mirth
and
sports
cause
the
heart
to
evaporate
into
lightness
and
folly
.
The
more
we
are
humbled
for
them
,
the
more
our
hatred
of
them
will
be
fomented
;
and
consequently
the
more
prepared
shall
we
be
to
give
them
a
repulse
upon
any
bold
intrusion
.
2.
Avoid
entangling
your selves
with
the
world
.
This
clay
will
clog
our
minds
,
and
a
dirty
happiness
will
engender
but
dirty
thoughts
.
Lutea
faelicitas
.
Aug.
de
Civ
.
Dei
.
l.
10.
Who
were
so
foolish
to
have
inward
thoughts
that
their
houses
should
continue
for
ever
,
but
those
that
trusted
in
their
riches
[
](A32724-e17490-b)†
†
Psal.
49.6
,
11.
1
Tim.
6.9
.
?
If
the
world
possess
our
Souls
,
it
will
breed
carking
thoughts
:
much
business
meets
with
crosses
,
and
then
it
breeds
murmuring
thoughts
;
and
sometimes
it
is
crown'd
with
success
,
and
then
it
starts
proud
and
self-applauding
thoughts
.
Those
that
will
be
rich
fall
into
many
foolish
and
hurtful
lusts
;
such
lusts
that
make
men
fools
;
and
one
part
of
folly
is
to
have
wild
and
sensless
fancies
.
Mists
and
fogs
are
in
the
lower
Region
near
the
Earth
,
but
reach
not
that
next
the
Heavens
.
Were
we
free
from
earthly
affections
,
these
gross
vapours
could
not
so
easily
disturb
our
minds
;
but
if
the
World
once
settle
in
our
hearts
,
we
shall
never
want
the
fumes
of
it
to
fill
our
heads
.
And
as
covetous
desires
will
stuff
us
with
foolish
imaginations
,
so
they
will
smother
any
good
thought
cast
into
us
;
as
the
thorns
of
worldly
cares
choak'd
the
good
seed
,
and
made
it
unfruitful
,
Matth.
13.22
.
As
we
are
to
rejoyce
in
the
World
as
though
we
rejoyced
not
;
so
,
by
the
same
reason
,
we
should
think
of
the
World
as
though
we
thought
not
.
Rom.
12.2
.
A
conformity
with
the
World
in
affection
is
inconsistent
with
a
change
of
the
frame
of
the
mind
.
3.
Avoid
Idleness
.
Serious
Callings
do
naturally
compose
mens
spirits
;
but
too
much
Recreation
makes
them
blaze
out
in
vanity
.
Idle
souls
,
as
well
as
idle
persons
,
will
be
ranging
.
As
Idleness
in
a
State
is
both
the
Mother
and
Nurse
of
Faction
;
and
in
the
natural
body
gives
birth
and
encrease
to
many
diseases
,
by
enfeebling
the
natural
heat
:
so
it
both
kindles
and
foments
many
light
and
unprofitable
imaginations
in
the
soul
,
which
would
be
sufficiently
diverted
,
if
the
active
mind
were
kept
intent
upon
some
stated
work
.
So
truly
may
that
which
was
said
of
the
servant
,
Mat.
25
26.
T●ou
wicked
and
slothful
servant
.
Mat.
13.25
.
be
applied
to
our
nobler
part
,
that
it
will
be
wicked
,
if
once
it
degenerates
into
slothfulness
in
its
proper
charge
.
As
empty
minds
are
the
fittest
subjects
for
extravagant
fooleries
;
so
vacant
times
are
the
fittest
seasons
.
While
we
sleep
,
the
importunate
enemy
within
,
as
well
as
the
envious
adversary
without
us
,
will
have
a
successful
opportunity
to
sow
the
tares
;
whereas
a
constant
imployment
frustrates
the
attempt
,
and
discourageth
the
Devil
,
because
he
sees
we
are
not
at
leisure
.
Therefore
when
any
sinful
motion
steps
in
,
double
thy
vigour
about
thy
present
business
,
and
the
foolish
impertinent
will
sneak
out
of
thy
heart
at
this
discountenance
.
So
true
is
that
in
this
case
,
which
Pharaoh
falsly
imagined
in
another
,
that
the
more
we
labour
,
the
less
we
shall
regard
vain
words
[
](A32724-e17660-b)†
†
Exod.
5.9
.
.
As
Satan
is
prevented
by
diligence
in
our
Callings
,
so
sometimes
the
Spirit
visits
us
,
and
fills
us
with
holy
affections
at
such
seasons
;
as
Christ
appeared
to
Peter
and
other
Disciples
,
when
they
were
a
fishing
[
](A32724-e17680-b)†
†
Joh.
21.3
,
4.
;
and
usually
manifested
his
grace
to
men
,
when
they
were
engaged
in
their
useful
businesses
,
or
religious
services
.
But
these
motions
(
as
we
may
observe
by
the
way
)
which
come
from
the
Spirit
,
are
not
to
put
us
out
of
our
way
,
but
to
assist
us
in
our
walking
in
it
,
and
further
us
both
in
our
attendance
on
,
and
success
in
our
duties
.
To
this
end
look
upon
the
work
of
your
Callings
as
the
work
of
God
,
which
ought
to
be
done
in
obedience
to
Him
;
as
He
hath
set
you
to
be
useful
in
the
community
.
Thus
a
holy
exercise
of
our
Callings
would
sanctifie
our
minds
,
and
by
prepossessing
them
with
solid
business
,
we
should
leave
little
room
for
any
Spider
to
weave
its
Cobwebs
.
4.
Awe
your
hearts
with
the
thoughts
of
God's
Omniscience
,
especially
the
discovery
of
it
at
the
last
Judgment
.
We
are
very
much
Atheists
in
the
concern
of
this
Attribute
:
for
though
it
be
notionally
believed
,
yet
for
the
most
part
it
is
practically
deny'd
.
God
understands
all
our
thoughts
afar
off
[
](A32724-e17730-b)†
†
Psa.
139.2
.
:
as
He
knew
every
creature
,
which
lay
hid
in
the
Chaos
,
and
undigested
lump
of
matter
.
God
is
in
us
all
[
](A32724-e17760-b)*
*
Eph.
4.6
.
;
as
much
in
us
all
,
as
He
is
above
us
all
;
yea
in
every
creek
,
and
chink
,
and
point
of
our
hearts
.
Not
an
Atom
in
the
spirits
of
all
men
in
the
world
,
but
is
obvious
to
that
All-seeing
Eye
,
which
knows
every
one
of
those
things
that
come
into
our
minds
[
](A32724-e17780-b)†
†
Ezek.
11.5
.
.
God
knows
both
the
order
and
confusion
of
them
,
and
can
better
tell
their
natures
one
by
one
,
than
Adam
named
the
creatures
.
Fancy
then
,
that
you
hear
the
sound
of
the
last
Trumpet
,
that
you
see
God's
Tribunal
set
,
and
His
Omniscience
calling
out
singly
all
the
secrets
of
your
heart
.
Would
not
the
consideration
of
this
allay
the
heat
of
all
other
imaginations
?
If
a
foolish
thought
break
in
,
consider
,
What
if
God
,
who
knows
this
,
should
presently
call
me
to
Judgment
for
this
sinful
glance
?
Say
with
the
Church
,
Shall
not
God
search
this
out
?
Is
it
fit
either
for
God's
glory
,
or
our
interest
,
Psal.
44.21
.
that
when
he
comes
to
make
inquisition
in
us
,
He
should
find
such
a
nasty
dunghil
,
and
swarms
of
Aegyptian
Lice
and
Frogs
creeping
up
and
down
our
Chambers
?
Were
our
heads
and
hearts
possest
by
this
substantial
truth
,
we
should
be
ashamed
to
think
,
what
we
shall
be
ashamed
to
own
at
the
last
day
.
5.
Keep
a
constant
watch
over
your
hearts
.
Psal.
141.3
.
David
desires
God
to
set
a
watch
before
the
door
of
his
lips
;
much
more
should
we
desire
that
God
would
keep
the
door
of
our
hearts
.
We
should
have
grace
stand
Sentinel
there
especially
;
for
words
have
an
outward
bridle
,
they
may
disgrace
a
man
,
and
impair
his
interest
and
credit
,
but
thoughts
are
unknown
,
if
undiscovered
by
words
.
If
a
man
knew
what
time
the
Thief
would
come
to
rob
him
,
he
would
watch
.
We
know
we
have
Thieves
within
us
to
steal
away
our
hearts
;
therefore
when
they
are
so
near
us
,
we
should
watch
against
a
surprize
,
and
the
more
carefully
,
because
they
are
so
extraordinary
sudden
in
their
rise
,
and
quick
in
their
motion
.
Our
minds
are
like
idle
School-Boys
,
that
will
be
frisking
from
one
place
to
another
,
if
the
Master's
back
be
turned
,
and
playing
instead
of
learning
.
Let
a
strict
hand
be
kept
over
our
affections
,
those
wild
beasts
within
us
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
.
because
they
many
times
force
the
understanding
to
pass
a
judgment
according
to
their
pleasure
,
not
its
own
sentiment
.
Young
men
should
be
most
intent
upon
their
guard
,
because
their
fancies
gather
vigor
from
their
youthful
heat
,
which
fires
a
world
of
squibs
in
a
day
;
(
which
mad-men
,
and
those
which
have
hot
diseases
are
subject
to
,
because
of
the
excessive
inflammation
of
their
brains
)
:
and
partly
because
they
are
not
sprung
up
to
a
maturity
of
knowledge
,
which
would
breed
and
foster
better
thoughts
,
and
discover
the
plausible
pretences
of
vain
affections
.
There
are
particular
seasons
wherein
we
must
double
our
guard
;
as
when
Incentives
are
present
,
that
may
set
some
inward
corruption
on
a
flame
.
Timothy's
Office
was
to
exhort
younger
,
as
well
as
elder
women
:
1
Tim.
5.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
the
Apostle
wisheth
him
to
do
it
with
all
purity
or
chastity
,
that
a
temptation
,
lying
in
ambush
for
him
,
might
not
take
his
thoughts
and
affections
unguarded
.
Engage
thy
diligence
more
at
solitary
times
,
and
in
the
night
;
wherein
freedom
from
business
gives
an
opportunity
to
an
unsanctified
imagination
,
to
conjure
up
a
thousand
evil
spirits
:
whence
perhaps
it
is
that
the
Psalmist
tells
us
,
God
had
tryed
him
in
the
night
,
and
found
him
holy
.
Psal.
17.3
.
Gen.
19.30
.
Cellulam
mearum
cogitationum
pertimescebam
.
Hieron
.
The
solitary
Cave
tainted
Lot
with
Incest
,
who
had
preserved
himself
fresh
in
the
midst
of
the
salt
lusts
of
Sodom
.
In
ill
company
,
wherein
we
may
be
occasionally
cast
,
there
is
need
of
an
exacter
observation
of
our
hearts
;
lest
corrupt
steams
,
which
rise
from
them
,
as
vapours
,
from
Lakes
and
Minerals
,
being
breath'd
in
by
us
,
may
tincture
our
spirits
;
or
as
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
(
as
Physicians
tell
us
)
exhaling
from
consumptive
persons
,
do
by
inspiration
steal
into
our
blood
,
and
convey
a
contagion
to
us
.
And
though
above
all
keepings
and
watchings
we
are
to
keep
and
watch
our
hearts
,
because
out
of
them
are
the
issues
of
life
;
Prov.
4.23
.
yet
we
must
walk
the
rounds
about
our
senses
,
and
members
of
the
body
,
as
the
wise
man
there
adviseth
,
v.
24.
the
mouth
which
utters
wickedness
;
the
eyes
,
v.
25.
which
are
Brokers
to
make
bargains
for
the
heart
;
and
v.
26.
the
feet
which
are
Agents
to
run
on
the
errands
of
sin
.
And
the
rather
must
we
watch
over
our
senses
,
because
we
are
naturally
more
ready
to
follow
the
motions
of
them
,
as
having
had
a
longer
acquaintance
and
familiarity
with
them
before
we
grew
up
to
the
use
of
reason
.
Plotinus
describes
thoughts
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ennead.
1.
lib.
Cor
&
oculi
sunt
proxenetae
peccati
.
Besides
,
most
of
our
thoughts
creep
in
first
at
the
windows
of
sense
:
The
Eye
and
the
Ear
robb'd
Eve
of
original
righteousness
:
and
the
Eye
rifled
David
both
of
his
Justice
and
Chastity
.
If
the
Eyes
behold
strange
women
,
the
heart
will
utter
perverse
things
,
Prov.
23.33
.
Perverse
thoughts
will
sparkle
from
a
rolling
Eye
.
Revel-rout
is
usual
where
there
is
a
negligent
Government
.
He
that
hath
no
rule
over
his
own
spirit
,
is
like
a
City
that
is
broken
down
,
and
without
walls
[
](A32724-e18220-b)†
†
Prov.
25.28
.
,
where
any
Thieves
may
go
in
and
out
at
pleasure
.
3.
The
third
sort
of
directions
are
for
the
ordering
of
evil
thoughts
,
when
they
do
intrude
;
and
,
1.
Examine
them
.
Look
often
into
your
heart
to
see
what
it
is
doing
:
and
what
thoughts
you
find
dabling
in
it
,
call
to
an
account
:
enquire
what
business
they
have
,
what
their
errand
and
design
is
,
Psal.
42.11
.
Why
art
thou
disquieted
,
O
my
soul
?
whence
they
come
,
and
whither
they
tend
.
David
askt
his
soul
the
reason
of
its
troubled
thoughts
;
so
ask
thy
heart
the
reason
why
it
entertains
such
ill
company
,
and
by
what
authority
they
come
there
,
and
leave
not
chiding
,
till
thou
hast
put
it
to
the
blush
.
Bring
every
thought
to
the
test
of
the
Word
.
Asaph
had
envious
thoughts
at
the
prosperity
of
the
wicked
,
Psal.
73.2
,
3.
which
had
almost
tript
him
up
,
and
laid
him
on
his
back
.
And
these
had
blown
up
Atheistical
thoughts
that
God
did
not
much
regard
,
whether
his
commands
were
kept
or
no
;
as
though
God
had
untied
the
link
between
duty
and
reward
,
and
the
breach
of
his
laws
were
the
readiest
means
to
a
favourable
recompence
;
v.
13.
I
have
cleansed
my
hands
in
vain
.
But
when
he
weighed
things
in
the
ballance
of
the
sanctuary
,
by
the
holy
rules
of
God's
patience
and
Justice
,
v.
17.
He
sees
the
brutishness
of
his
former
conceits
;
v
22.
So
foolish
was
I
and
ignorant
,
I
was
as
a
beast
before
thee
;
and
v.
25.
he
makes
an
improvement
of
them
to
excite
his
desire
for
God
,
and
delight
in
Him
.
Let
us
compare
our
thoughts
with
Scripture-rules
.
Comparing
spiritual
things
with
spiritual
,
is
the
way
to
understand
them
;
comparing
spiritual
sins
with
spiritual
commands
,
is
the
way
to
know
them
;
and
comparing
spiritual
vices
with
spiritual
graces
,
is
the
way
to
loath
them
.
Take
not
then
any
thing
upon
trust
from
a
crazy
fancy
:
nor
,
without
a
scrutiny
,
believe
that
faculty
,
whereby
dogs
dream
,
and
animals
perform
their
natural
exploits
.
2.
Check
them
at
the
first
appearance
.
If
they
bear
upon
them
a
palpable
mark
of
sin
,
bestow
not
upon
them
the
honour
of
an
examination
.
If
the
leprosie
appear
in
their
foreheads
,
thrust
them
as
the
Priests
did
Vzziah
out
of
the
Temple
:
or
as
David
answered
his
wicked
sollicitors
,
Psal.
119.115
.
Depart
from
me
ye
evil
doers
:
for
I
will
keep
the
commandments
of
my
God
.
Though
we
cannot
hinder
them
from
haunting
us
,
yet
we
may
from
lodging
in
us
.
The
very
sparkling
of
an
abominable
motion
in
our
hearts
is
as
little
to
be
look'd
upon
,
as
the
colour
of
wine
in
a
glass
by
a
man
inclined
to
drunkenness
.
Quench
them
instantly
,
as
you
would
do
a
spark
of
fire
in
a
heap
of
straw
.
We
must
not
treat
with
them
:
Paul's
resolve
is
a
good
pattern
,
His
Annibal
virtute
,
non
morâ
frangitur
.
not
to
confer
with
flesh
and
blood
[
](A32724-e18470-b)†
†
Gal.
1.16
.
.
We
do
not
debate
whether
we
should
shake
a
viper
off
our
hands
.
If
it
be
plainly
a
sinful
motion
,
a
treaty
with
it
is
a
degree
of
disobedience
;
for
a
putting
it
to
the
question
whether
we
should
suckle
it
,
is
to
question
whether
God
should
be
obeyed
or
no.
If
it
savour
not
of
the
things
of
God
,
hear
not
its
reasons
,
and
complement
it
with
no
less
indignation
than
our
Saviour
did
his
officious
Disciple
upon
his
carnal
advice
;
Get
thee
behind
me
Satan
,
Mat.
16.22
,
23.
Excuse
it
not
,
because
't
is
little
:
Small
vapours
may
compact
themselves
into
great
clouds
,
and
obstruct
our
sight
of
heaven
:
a
little
poison
may
spread
its
venom
through
a
great
quantity
of
meat
.
Ex
hinc
nota
est
infirmitas
mea
:
quia
multo
faciliùs
irruunt
abominandae
phantasiae
quam
discedunt
.
Kemp.
de
Imit
.
Chr.
lib.
3.
cap.
20.
We
know
not
how
big
a
small
motion
,
like
a
Crocodile's
egg
,
may
grow
,
and
how
ravenous
the
breed
may
prove
:
it
may
,
if
entertain'd
,
force
our
Judgment
,
drag
our
Will
,
and
make
all
our
affections
Bedlams
.
Besides
,
since
the
Fancy
is
that
Power
in
us
upon
which
the
Devil
can
immediately
imprint
his
suggestions
,
and
that
we
know
not
what
army
he
hath
to
back
any
sinful
motion
,
if
once
the
gate
be
set
open
;
let
us
crush
the
brat
betimes
,
and
fling
the
head
over
the
wall
to
discourage
the
party
.
Well
then
,
let
us
be
ashamed
to
cherish
that
in
our
thoughts
,
which
we
should
be
ashamed
should
break
out
in
our
words
or
actions
:
therefore
as
soon
as
you
perceive
it
base
,
spit
it
out
with
detestation
:
as
you
do
a
thing
you
unexpectedly
find
ungrateful
to
your
Palate
.
3.
Improve
them
.
Poisons
may
be
made
medicinable
.
Let
the
thoughts
of
old
sins
stir
up
a
commotion
of
anger
and
hatred
.
We
feel
shiverings
in
our
spirits
,
and
a
motion
in
our
blood
at
the
very
thought
of
a
bitter
Potion
we
have
formerly
taken
:
why
may
we
not
do
that
spiritually
,
which
the
very
frame
and
constitution
of
our
bodies
doth
naturally
,
upon
the
calling
a
lothsom
thing
to
mind
?
The
Romans
sins
were
transient
,
but
the
shame
was
renewed
every
time
they
reflected
on
them
[
](A32724-e18570-b)†
†
Rom.
6.21
.
Whereof
you
are
now
ashamed
.
:
they
reacted
a
detestation
instead
of
the
pleasure
:
so
should
the
revivings
of
old
sins
in
our
memories
be
entertain'd
with
our
sighs
,
rather
than
our
joy
.
We
should
also
manage
the
opportunity
so
as
to
promote
some
further
degrees
of
our
conversion
[
](A32724-e18590-b)*
*
Psal.
119.59
.
I
thought
on
my
ways
,
and
turned
my
feet
unto
thy
testimonies
.
.
There
is
not
the
most
hellish
motion
,
but
we
may
strike
some
sparks
from
it
,
to
kindle
our
love
to
God
,
renew
our
repentance
,
raise
our
thankfulness
,
or
quicken
our
obedience
.
Is
it
a
blasphemous
motion
against
God
?
It
gives
you
a
just
occasion
thence
to
awe
your
heart
into
a
deeper
reverence
of
His
Majesty
.
Is
it
a
lustful
thought
?
Open
the
floud-gates
of
your
godly
sorrow
,
and
groan
for
your
original
sin
.
Is
it
a
remembrance
of
your
former
sin
?
Let
it
wind
up
your
heart
in
the
praises
of
him
,
who
delivered
you
from
it
.
Is
it
to
tempt
you
from
duty
?
Endeavour
to
be
more
zealous
in
the
performance
of
it
.
Is
it
to
set
you
at
a
distance
from
God
?
Resolve
to
be
a
light
shining
the
clearer
in
that
darkness
,
and
let
it
excite
you
to
a
closer
adherence
to
him
.
Are
they
envious
thoughts
which
steal
upon
you
?
Let
thankfulness
be
the
product
,
that
you
enjoy
so
much
as
you
do
,
and
more
than
you
deserve
.
Let
Satan's
fiery
darts
enflame
your
love
rather
than
your
Lust
,
and
like
a
skilful
Pilot
,
make
use
of
the
violence
of
the
winds
,
and
raging
of
the
Sea
to
further
you
in
your
spiritual
voyage
.
This
is
to
beat
the
Devil
and
our
own
hearts
with
their
own
weapons
;
who
will
have
little
stomach
to
fight
with
those
arms
,
wherewith
they
see
themselves
wounded
.
There
is
not
a
remembrance
of
the
worst
objects
but
may
be
improved
to
humility
and
thankfulness
;
as
St.
Paul
never
thought
of
his
old
persecuting
,
but
he
sank
down
in
humiliation
,
and
mounted
up
in
admirations
of
the
riches
of
grace
.
4.
Continue
your
resistance
,
if
they
still
importune
thee
;
and
lay
not
down
thy
weapons
till
they
wholly
shrink
from
thee
.
As
the
wise
man
speaks
of
a
fool's
words
,
Eccles.
10.13
.
so
I
may
not
only
of
our
blacker
,
but
our
more
aerial
phancies
,
The
beginning
of
them
is
foolishness
,
but
if
suffered
to
gather
strength
,
they
may
end
in
mischievous
madness
;
therefore
if
they
do
continue
,
or
reassume
their
arms
,
we
must
continue
and
reassume
our
shield
[
](A32724-e18690-b)*
*
Eph.
6.16
.
Above
all
taking
the
shield
of
faith
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
taking
up
again
.
.
Resistance
makes
the
Devil
and
his
imps
fly
:
but
forbearance
makes
them
impudent
.
In
a
battel
when
one
party
faints
and
retreats
,
it
adds
new
spirits
to
the
enemy
that
was
almost
broken
before
:
so
will
these
motions
be
the
more
vigorous
,
if
they
perceive
we
begin
to
flag
.
That
encouraging
command
,
Resist
the
Devil
,
and
he
will
flye
from
you
[
](A32724-e18730-b)†
†
Jam.
4.7
.
,
implies
not
only
the
beginning
a
fight
,
but
continuance
in
it
,
till
he
doth
fly
.
We
must
not
leave
the
field
,
till
they
cease
their
importunity
;
nor
encrease
their
courage
by
our
own
cowardise
.
5.
Joyn
Supplication
with
your
opposition
.
Watch
and
pray
are
sometimes
linkt
together
[
](A32724-e18760-b)*
*
Mat.
26.41
.
.
The
diligence
and
multitude
of
our
enemies
should
urge
us
to
watch
,
that
we
be
not
surpriz'd
;
and
our
own
weakness
and
proneness
to
presumption
should
make
us
pray
,
that
we
may
be
powerfully
assisted
.
Be
as
frequent
in
solliciting
God
,
as
they
are
in
solliciting
you
:
as
they
knock
at
your
heart
for
entrance
,
so
do
you
knock
at
heaven
for
assistance
.
And
take
this
for
your
comfort
,
As
the
Devil
takes
their
parts
,
so
Christ
will
take
yours
at
his
Father's
Throne
;
he
that
pray'd
that
the
Devil
might
not
winnow
Peter's
faith
,
will
intercede
that
your
own
heart
may
not
winnow
yours
.
If
the
waves
come
upon
you
,
and
you
are
ready
to
sink
,
cry
out
with
Peter
,
Master
I
perish
;
and
you
shall
feel
his
hand
raising
you
,
and
the
winds
and
waves
rebuked
into
obedience
by
him
.
The
very
motion
of
your
hearts
heaven-ward
at
such
a
time
is
a
refusal
of
the
thought
that
presseth
upon
you
,
and
will
be
so
put
upon
your
account
.
When
any
of
these
buzzing
flies
discompose
you
,
or
more
violent
hurricanes
shake
your
minds
,
cry
out
with
David
,
Psa.
86.11
,
12.
Vnite
my
heart
to
fear
thy
Name
;
and
a
powerful
word
will
soon
silence
these
disturbing
enemies
,
and
settle
your
souls
in
a
calm
,
and
a
praising
posture
.
4.
A
fourth
sort
of
directions
is
concerning
good
motions
;
whether
they
spring
naturally
from
a
gracious
principle
,
or
are
peculiarly
breath'd
in
by
the
spirit
.
There
are
ordinary
bubblings
of
grace
in
a
renewed
mind
,
as
there
are
of
sins
in
an
unregenerate
heart
;
for
grace
is
as
active
a
principle
as
any
,
because
't
is
a
participation
of
the
divine
nature
.
But
there
are
other
thoughts
darted
in
beyond
the
ordinary
strain
of
thinking
:
which
like
the
beams
of
the
Sun
,
evidence
both
themselves
and
their
original
.
And
as
concerning
these
motions
joyn'd
together
,
take
these
Directions
in
short
.
1.
Welcom
and
entertain
them
.
As
't
is
our
happiness
,
as
well
as
our
duty
,
to
stifle
evil
motions
:
so
't
is
our
misery
,
as
well
as
our
sin
,
to
extinguish
heavenly
.
Strange
fire
should
be
presently
quench'd
,
but
that
which
descends
from
heaven
upon
the
Altar
of
a
holy
soul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Polycarp
.
Epist.
ad
Phil.
terms
holy
persons
.
must
be
kept
alive
by
quickning
meditation
.
When
a
holy
thought
lights
suddenly
upon
you
,
which
hath
no
connexion
with
any
antecedent
business
in
your
mind
(
provided
it
be
not
unseasonable
,
nor
hinder
you
from
any
absolutely
necessary
duty
either
of
religion
,
or
your
calling
)
receive
it
as
a
messenger
from
heaven
:
and
the
rather
because
't
is
a
stranger
.
You
know
not
but
you
may
entertain
an
Angel
,
yea
,
something
greater
than
an
Angel
,
even
the
Holy
Ghost
.
Open
all
the
powers
of
your
souls
,
like
so
many
Organ-pipes
,
to
receive
the
breath
of
this
Spirit
when
he
blows
upon
you
.
'T
is
a
sign
of
an
agreeableness
between
the
heart
and
heaven
,
when
we
close
with
,
and
preserve
spiritual
motions
.
We
need
not
stand
long
to
examine
them
:
they
are
evident
by
their
holiness
,
sweetness
,
and
spirituality
.
We
may
as
easily
discern
them
,
as
we
can
exotick
plants
from
those
that
grow
naturally
in
our
own
soil
:
or
as
a
palate
at
the
first
tast
can
distinguish
between
a
rich
and
generous
wine
,
and
a
rough
water
.
The
thoughts
instill'd
by
the
Spirit
of
adoption
are
not
violent
,
tumultuous
,
full
of
perturbation
:
but
,
like
himself
,
gentle
and
dove-like
solicitings
,
Gal.
5.22
.
warm
and
holy
impulses
,
and
(
when
cherished
)
leave
the
soul
in
a
more
humble
,
heavenly
,
pure
,
and
believing
temper
than
they
found
it
.
'T
is
a
high
aggravation
of
sin
to
resist
the
Holy
Ghost
,
Acts
7.51
.
Yet
we
may
quench
his
motions
by
neglect
,
as
well
as
by
opposition
,
and
by
that
means
lose
both
the
profit
and
pleasure
,
which
would
have
attended
the
entertainment
.
Salvation
came
both
to
Zacheus
his
house
and
heart
,
upon
embracing
the
first
motion
our
Saviour
was
pleased
to
make
him
;
Had
he
slighted
that
,
't
is
uncertain
whether
another
should
have
been
bestowed
upon
him
.
The
more
such
sprouts
are
planted
and
nourished
in
us
,
the
less
room
will
stinking
weeds
have
to
root
themselves
,
and
disperse
their
influence
.
And
for
thy
own
good
thoughts
,
feed
them
and
keep
them
alive
,
that
they
may
not
be
like
a
blaze
of
straw
which
takes
birth
,
and
expires
the
same
minute
.
Brood
upon
them
,
and
kill
them
not
,
as
some
birds
do
their
young
ones
,
by
too
often
flying
from
their
nests
.
David
kept
up
a
staple
of
sound
and
good
thoughts
:
he
would
scarce
else
have
desired
God
to
try
and
know
them
,
Psal.
139.23
.
T●y
me
and
know
my
thoughts
.
had
they
been
only
some
few
weak
flashes
at
uncertain
times
.
2.
Improve
them
for
those
ends
,
to
which
they
naturally
tend
.
'T
is
not
enough
to
give
them
a
bare
reception
,
and
forbear
the
smothering
of
them
;
but
we
must
consider
what
affections
are
proper
to
be
rais'd
by
them
,
either
in
the
search
of
some
truth
,
or
performance
of
some
duty
.
Those
gleams
,
with
shoot
into
us
on
the
sudden
,
have
some
lesson
seal'd
up
in
them
,
to
be
opened
,
and
learned
by
us
.
When
Peter
upon
the
crowing
of
the
cock
call'd
to
mind
his
Master's
admonition
,
he
thought
thereon
and
wept
:
[
](A32724-e19000-b)†
†
Mar.
14
72.
he
did
not
only
receive
the
spark
,
but
kindled
a
suitable
affection
.
A
choice
graff
,
though
kept
very
carefully
by
us
,
yet
if
not
presently
set
,
will
wither
,
and
disappoint
our
expectation
of
the
desired
fruit
.
No
man
is
without
some
secret
whispers
to
disswade
him
from
some
alluring
and
busie
sin
[
](A32724-e19010-b)†
†
Job
33.14
,
17.
God
speaks
once
,
yea
,
twice
,
that
he
may
withdraw
man
from
his
purpose
.
;
as
Cain
had
by
an
audible
voice
,
Gen.
4.7
.
which
had
he
observed
to
the
damping
the
revengeful
motion
against
his
brother
,
he
had
prevented
his
brother's
death
,
his
own
despair
,
and
eternal
ruin
.
Have
you
any
motion
to
seek
God's
face
,
as
David
had
?
Let
your
hearts
reply
,
Thy
face
,
Lord
,
will
I
seek
.
[
](A32724-e19070-b)*
*
Psal.
27.8
.
The
address
will
be
most
acceptable
at
such
a
time
,
when
your
heart
is
tuned
by
One
,
that
searcheth
the
deep
things
of
God
,
[
](A32724-e19090-b)†
†
1
Cor.
2.10
.
and
knows
his
mind
,
and
what
airs
are
most
delightful
to
Him
.
Let
our
motion
be
quick
in
any
duty
which
the
Spirit
doth
suggest
;
and
while
he
heaves
our
hearts
,
and
oyls
our
wheels
,
we
shall
do
more
in
any
religious
service
,
and
that
more
pleasantly
and
successfully
,
than
at
another
time
with
all
our
own
art
and
industry
;
for
his
injections
are
like
water
poured
into
a
pump
to
raise
up
more
;
and
as
Satan's
motions
are
not
without
a
main
body
to
second
them
,
so
neither
do
the
Spirit
's
go
unattended
,
without
a
sufficient
strength
to
assist
the
entertainers
of
them
.
Well
then
,
lye
not
at
anchor
,
when
a
fresh
gale
would
fill
thy
sails
,
but
lay
hold
of
the
present
opportunity
.
These
seasons
are
often
like
those
influences
from
certain
conjunctions
of
the
Planets
,
which
if
not
(
according
to
the
Astrologer's
opinion
)
presently
applied
,
pass
away
,
and
return
not
again
in
many
ages
:
So
the
Spirit
's
breathings
are
often
determined
,
that
if
they
be
not
entertained
with
suitable
affections
,
the
time
will
be
unregainable
,
and
the
same
gracious
opportunities
of
a
sweet
entercourse
may
be
for
ever
lost
;
for
God
will
not
have
his
holy
Spirit
dishonoured
in
always
striving
with
wilful
man
.
Gen.
6.3
.
When
Judas
neglected
our
Saviour's
advertisement
,
John
13.21
.
the
Devil
quickly
enters
and
hurries
him
to
the
execution
of
his
traiterous
project
,
v.
27.
and
he
never
meets
with
any
motion
afterwards
,
but
from
his
new
Master
,
and
that
eternally
fatal
both
to
his
body
and
soul
.
3.
Refer
them
,
if
possible
,
to
assist
your
Morning
Meditation
;
that
like
little
Brooks
arising
from
several
Springs
,
they
may
meet
in
one
channel
,
and
compose
a
more
useful
Stream
.
What
straggling
good
thoughts
arise
,
though
they
may
owe
their
birth
to
several
occasions
,
and
tend
divers
ways
,
yet
list
them
in
the
service
of
that
truth
,
to
which
you
have
committed
the
government
of
your
mind
that
day
:
As
Constables
in
a
time
of
necessary
business
for
the
King
take
up
men
that
are
going
about
their
honest
and
lawful
occasions
,
and
force
them
to
joyn
in
one
employ
for
the
publick
Service
.
Many
accidental
glances
(
as
was
observed
before
)
will
serve
both
to
fix
and
illustrate
your
Morning
Proposition
.
But
if
it
be
an
extraordinary
injection
,
and
cannot
be
referred
to
your
standing
Thesis
,
follow
it
,
and
let
your
thoughts
run
whither
it
will
lead
you
:
A
Theme
of
the
Spirit
's
setting
is
better
than
one
of
our
own
chusing
.
4.
Record
the
choicer
of
them
.
We
may
have
occasion
to
look
back
upon
them
another
time
,
either
as
grounds
of
comfort
in
some
hour
of
temptation
,
or
directions
in
some
sudden
emergency
;
but
constantly
as
persuasive
engagements
to
our
necessary
duty
.
Thus
they
may
lye
by
us
for
further
use
,
as
money
in
our
purse
.
Since
Mary
kept
and
ponder'd
the
short
sayings
of
our
Saviour
in
her
heart
,
[
](A32724-e19230-b)†
†
Luk.
2.14
,
51.
committing
and
fitting
them
as
it
were
in
her
common-place
book
;
why
should
not
we
also
preserve
the
whispers
of
that
Spirit
,
who
receives
from
the
same
mouth
and
hand
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
H●●ych
.
what
he
both
speaks
and
shews
to
us
?
It
is
pity
the
dust
and
filings
of
choicer
metals
,
which
may
one
time
be
melted
down
into
a
mass
,
should
be
lost
in
a
heap
of
drossy
thoughts
.
If
we
do
not
remember
them
,
but
like
children
,
are
taken
with
their
novelty
,
more
than
their
substance
;
and
like
John
Baptist's
hearers
,
rejoyce
in
their
light
only
for
a
season
[
](A32724-e19320-b)†
†
Joh.
5.35
.
,
it
will
discourage
the
Spirit
from
sending
any
more
;
and
then
our
hearts
will
be
empty
,
and
we
know
who
stands
ready
to
clap
in
his
hellish
swarms
and
legions
.
But
howsoever
we
do
,
God
will
record
our
good
thoughts
as
our
excusers
,
if
we
improve
them
;
as
our
accusers
,
if
we
reject
them
;
and
as
He
took
notice
how
often
He
had
appear'd
to
Solomon
[
](A32724-e19340-b)†
†
1
Kin.
11.9
.
,
so
He
will
take
notice
how
often
His
Spirit
hath
appeared
to
us
,
and
write
down
every
motion
,
whereby
we
have
been
solicited
,
that
they
may
be
witnesses
of
his
endeavours
for
our
good
,
and
our
own
wilfulness
.
5.
Back
them
with
Ejaculations
.
Let
our
hearts
be
ready
to
attend
every
injection
from
Heaven
with
a
motion
to
it
:
since
't
is
ingratitude
to
receive
a
present
,
without
returning
an
acknowledgment
to
the
Benefactor
.
As
God
turns
His
thoughts
of
us
into
promises
,
so
let
us
turn
our
thoughts
of
Him
into
prayers
;
and
since
his
regards
of
us
are
darted
in
beams
upon
us
,
let
them
be
reflected
back
upon
Him
in
thankfulness
for
the
gift
,
and
earnestness
both
for
the
continuance
and
encrease
of
such
impressions
;
as
David
prayed
that
God
would
not
take
his
holy
Spirit
from
him
[
](A32724-e19390-b)†
†
Psa.
51.11
.
,
which
had
inspired
him
with
his
penitential
resolutions
.
To
what
purpose
doth
the
Holy
Ghost
descend
upon
us
,
but
to
declare
to
us
the
things
which
are
freely
given
us
of
God
1
Cor.
2.12
.
?
And
is
it
fit
for
us
to
hear
such
a
declaration
,
without
a
quick
suitable
reflection
?
Since
the
Comforter
is
to
bring
to
our
remembrance
[
](A32724-e19430-b)†
†
Joh.
14.26
.
what
Christ
both
spake
and
did
;
it
must
be
for
the
same
end
,
for
which
they
were
both
spoken
and
acted
by
him
,
which
was
to
bring
us
to
a
near
converse
with
God
.
Therefore
when
the
Spirit
renews
in
our
minds
a
Gospel-truth
,
let
us
turn
it
into
a
present
plea
,
and
be
God's
remembrancers
of
His
own
promises
,
as
the
Spirit
is
our
remembrancer
of
Divine
Truths
.
We
need
not
doubt
some
rich
fruit
of
the
application
at
such
a
season
;
since
,
without
question
,
the
impressions
the
Spirit
stamps
upon
us
,
are
as
much
according
to
God's
will
[
](A32724-e19450-b)†
†
Rom.
8.27
.
,
as
the
intercessions
he
makes
for
us
.
Therefore
when
any
holy
thought
doth
advance
it self
in
our
Souls
,
the
most
grateful
reception
we
can
bestow
upon
it
,
will
be
to
suffer
our
hearts
to
be
immediately
fired
by
it
,
and
imitate
with
a
glowing
devotion
the
Royal
Prophet
,
in
that
form
he
hath
drawn
up
to
our
hands
;
O
Lord
God
of
Abraham
,
Isaac
,
and
of
Israel
our
fathers
,
keep
this
for
ever
in
the
imagination
of
the
thoughts
of
the
heart
of
thy
servant
,
and
prepare
my
heart
unto
thee
.
[
](A32724-e19470-b)†
†
1
Chron.
29.18
.
This
will
be
an
encouragement
to
God
to
send
more
such
guests
into
our
hearts
.
And
by
an
affectionate
entertainment
of
them
,
we
shall
gain
both
a
habit
of
thinking
well
,
and
a
stock
too
.
A
DISCOURSE
OF
THE
CHURCHES
STABILITY
.
Psalm
87.5
.
And
of
Sion
it
shall
be
said
,
This
and
that
man
was
born
in
her
;
and
the
Highest
himself
shall
establish
her
.
THE
Author
of
this
Psalm
,
and
the
time
when
it
was
penn'd
,
are
uncertain
.
Some
think
it
was
compos'd
after
the
return
of
the
Jews
from
Babylon
,
upon
the
Erection
of
the
second
Temple
,
and
designed
to
be
sung
in
their
constant
Publick
Assemblies
.
Others
think
it
was
compos'd
by
David
,
when
he
brought
the
Ark
to
Sion
,
as
the
Repository
for
it
,
till
the
Building
of
the
Temple
,
wherein
it
might
honourably
rest
.
It
seems
,
whoever
was
the
Author
,
to
be
Ecstatical
.
The
Penman
breaks
out
into
a
holy
rapture
and
admiration
of
the
firmness
and
stability
of
the
Church
.
'T
is
also
Prophetical
of
the
Christian
Church
,
of
the
glory
of
it
,
the
largeness
of
its
bounds
,
and
perpetual
duration
.
The
Jews
ridiculously
interpret
it
of
literal
Jerusalem
in
regard
of
the
excellency
of
its
Climate
,
the
goodness
of
the
air
,
being
seated
in
the
middle
or
navel
of
the
earth
,
and
the
seat
and
spring
of
all
the
wise
men
,
accounting
all
fools
that
were
to
be
found
in
other
parts
;
't
is
true
,
others
were
not
wise
with
a
wisdom
to
Salvation
;
they
were
not
instructed
in
the
high
Mysteries
of
Religion
by
God
,
as
those
People
were
.
But
was
there
not
Learning
among
the
Greeks
,
&
Wisdom
among
the
Chaldeans
,
and
a
ripeness
in
Mechanick
Arts
among
the
Tyrians
which
lived
in
the
same
Climate
with
the
Jews
?
It
can
by
no
means
be
understood
of
the
material
Jerusalem
and
Sion
;
that
was
ruin'd
by
the
Babylonians
,
and
tho
re-edified
,
yet
afterwards
subverted
by
the
Romans
,
and
the
remainders
of
it
at
this
day
become
a
Stable
for
Mahomet
,
and
the
bringing
in
those
Nations
mention'd
,
v.
4.
overthrows
any
such
interpretation
,
which
never
were
inrol'd
in
the
registers
of
Sion
,
nor
became
Votaries
to
the
true
Religion
,
while
the
walls
of
that
place
were
standing
in
their
glory
.
Sion
was
the
place
whence
the
Law
was
to
come
,
Mich.
4.2
.
a
Law
of
another
nature
,
than
that
which
was
uttered
with
Thunders
from
Mount
Sinai
.
Sion
was
the
place
where
the
Throne
of
Christ
was
to
be
settled
,
where
he
was
to
be
crowned
King
,
Psal.
2.6
.
and
where
he
was
to
manage
the
Scepter
and
rule
in
the
midst
of
his
enemies
,
Psal.
110.2
.
and
therefore
't
is
here
celebrated
as
the
figure
of
the
Christian
Church
;
of
that
City
which
Abraham
expected
,
whose
builder
and
maker
is
God
,
Heb.
11.10
.
And
the
Christian
Church
is
particularly
called
by
this
name
of
Mount
Sion
,
Heb.
12.21
.
And
Believers
are
called
the
Sons
of
Sion
,
Joel
2.23
.
The
Psalmist
speaks
,
-
1.
Of
the
great
love
the
Lord
bears
to
Sion
,
v.
2.
-
2.
Of
the
glory
of
the
Promises
made
to
her
,
v.
3.
-
3.
Of
the
confluence
of
new
Inhabitants
to
her
,
v.
4.
-
4.
Of
the
Duration
and
Establishment
of
her
,
v.
5.
v.
1.
His
Foundation
.
The
Foundation
of
God
,
i.
e.
That
which
God
hath
founded
,
that
Jerusalem
which
is
of
God's
building
,
is
seated
in
the
holy
Mountain
;
the
City
was
built
before
Joshuah
conquered
Canaan
:
But
God
is
said
to
be
the
Founder
of
it
in
regard
of
that
peculiar
glory
to
which
it
was
designed
,
to
be
the
rest
of
his
Ark
,
the
place
of
his
Worship
,
the
Throne
of
the
Types
of
the
Messiah
,
the
Seat
whence
the
Evangelick
Law
was
to
be
publisht
to
all
Nations
,
and
the
Messiah
revealed
as
the
Redeemer
and
Ruler
of
the
World
.
In
the
holy
Mountains
.
Jerusalem
was
seated
upon
high
Mountains
.
The
Palace
of
the
Kings
was
built
upon
Sion
,
and
the
Temple
,
the
House
of
the
Most
High
,
was
built
upon
Moriah
,
and
encompast
with
Mountains
round
about
,
Psal.
125.2
.
an
emblem
of
the
strength
and
stability
of
the
Church
.
[
](A32724-e20090-b)*
*
Daillé
.
Melange
,
part
2.
page
354.
Holy
Mountains
;
not
that
there
was
any
inherent
holiness
in
them
more
than
in
the
other
Mountains
of
the
Earth
;
or
that
they
were
naturally
more
beautiful
and
stately
than
other
Mountains
;
but
because
they
were
separated
for
the
Worship
and
Service
of
God
,
and
had
been
ennobled
by
the
performance
of
a
Worship
there
before
the
building
of
the
Temple
.
It
was
upon
Moriah
that
Isaac
was
designed
for
a
Sacrifice
,
and
the
most
signal
act
of
obedience
performed
to
God
by
the
Father
of
the
Faithful
.
It
was
there
also
that
David
appeased
the
wrath
of
God
,
by
Sacrifice
,
after
it
had
issued
out
upon
the
People
in
a
Plague
,
for
the
numbring
of
them
:
And
the
very
name
Moriah
hath
something
sacred
in
it
,
it
signifying
either
God
teaching
,
or
God
manifested
;
which
name
might
be
given
it
by
God
,
with
respect
to
the
manifestation
of
Christ
who
was
to
come
,
during
the
standing
of
the
second
Temple
.
v.
2.
The
Lord
loves
the
Gates
of
Sion
.
]
By
Gates
in
Scripture
is
meant
the
strength
,
or
wisdom
,
or
justice
of
a
place
.
Gates
were
the
Magazines
of
Arms
,
and
the
places
of
Judicature
.
He
had
manifested
his
love
to
her
in
chusing
that
City
before
all
the
Cities
of
Israel
and
Judah
,
wherein
to
place
his
Name
,
and
have
his
Worship
celebrated
;
and
that
place
in
Jerusalem
particularly
,
where
his
Law
should
be
given
by
the
Spirit
to
the
Apostles
upon
the
day
of
Pentecost
;
and
to
apply
it
to
the
Gospel-Church
,
it
signifies
the
special
respect
God
bears
to
her
,
above
all
the
Rites
,
Observancies
and
Ceremonies
of
the
Judaick
Institution
.
It
was
in
this
Gospel-Church
,
the
true
Sion
,
that
he
desired
to
dwell
,
and
will
remain
for
ever
,
Psal.
68.17
.
Which
is
a
Prophetick
Psalm
of
the
Gospel-times
,
and
the
Ascension
of
Christ
.
1.
The
Stability
of
the
Church
is
here
asserted
.
[
](A32724-e20350-b)*
*
Geierus
in
loc.
The
Church
is
not
built
upon
the
Sand
,
which
may
fall
with
a
Storm
,
nor
upon
the
Waters
,
that
may
float
with
the
waves
;
nor
spread
out
as
a
Tent
in
the
Desert
,
that
may
be
taken
up
,
and
carried
away
to
another
place
;
but
upon
a
Mountain
not
to
be
removed
[
](A32724-e20380-b)*
*
Psal.
125.1
.
Mount
Sion
cannot
be
removed
.
,
't
is
built
upon
a
Rock
,
the
Rock
of
Ages
;
upon
a
Mountain
which
is
not
shatter'd
by
waves
,
or
shaken
by
storms
,
upon
Christ
,
who
hath
the
strength
of
many
Mountains
in
himself
.
2.
The
necessity
of
holiness
in
a
Church
.
What
though
the
Church
be
a
Mountain
for
strength
and
eminency
,
have
the
honour
and
priviledg
of
Sacraments
,
and
be
the
Ark
of
the
Oracles
of
God
,
't
is
not
established
unless
it
be
a
holy
Mountain
:
Holiness
is
the
only
becoming
thing
in
the
House
of
God
;
as
it
is
consecrated
to
the
glory
of
God
,
so
it
must
be
exercis'd
in
things
pertaining
to
the
glory
of
God
.
As
the
Foundation
is
holy
,
so
ought
the
Superstructure
to
be
.
There
was
no
filth
in
the
framing
it
;
there
must
be
no
filth
in
the
continuance
of
it
.
v.
3.
He
speaks
with
some
kind
of
astonishment
of
the
glorious
things
spoken
of
her
,
or
promised
to
her
,
and
concludes
it
with
a
note
of
attention
,
or
a
mark
of
eminency
,
Selah
[
](A32724-e20480-b)*
*
v.
3.
Glorious
things
are
spoken
of
thee
,
O
City
of
God
.
.
No
place
enjoy'd
an
equal
happiness
with
Jerusalem
,
while
it
remained
faithful
to
its
Founder
.
It
maintain'd
its
standing
in
the
midst
of
its
enemies
;
no
weapon
formed
against
it
was
able
to
prosper
;
Heaven
planted
it
,
and
the
dews
of
Heaven
watered
it
;
it
had
a
continual
succession
of
Prophets
;
the
best
Kings
that
ever
were
in
the
world
,
swayed
the
Scepter
in
it
;
it
was
blessed
with
more
miraculous
deliverances
than
any
part
of
the
Universe
;
the
Nations
that
loved
it
not
,
yet
feared
its
power
,
and
feared
the
displeasure
of
its
Guardian
.
It
was
here
the
Son
of
God
delivered
the
Messages
of
Heaven
by
the
order
of
his
father
:
It
was
here
the
spirit
first
filled
the
heads
and
hearts
of
the
Apostles
in
order
to
the
conversion
of
a
world
from
Idolatry
to
the
Scepter
of
God
;
but
more
glorious
things
are
spoken
of
the
Spiritual
Sion
than
of
the
material
Jerusalem
;
that
had
Christ
in
the
flesh
,
and
the
Gospel-Church
hath
Christ
in
the
spirit
,
he
went
from
thence
to
heaven
,
but
he
comes
from
heaven
to
visit
them
with
his
comforts
;
he
hath
left
the
walls
of
Jerusalem
in
its
ruins
,
but
he
hath
not
,
he
will
not
leave
his
Spiritual
Sion
fatherless
and
comfortless
;
Joh.
14.18
.
his
spirit
abides
for
ever
with
his
Church
.
Glorious
things
are
spoken
of
it
,
when
he
pronounced
it
impregnable
,
and
that
the
gates
of
Hell
,
the
power
and
policy
of
all
the
Apostate
Angels
and
their
instruments
should
not
prevail
against
her
,
when
he
assured
her
he
would
be
present
with
her
,
not
to
the
end
of
an
age
or
two
,
but
till
the
period
of
time
,
the
consummation
of
the
world
;
priviledges
that
material
Jerusalem
could
never
boast
of
;
whatsoever
countries
have
been
applauded
for
secular
excellencies
,
or
been
famous
for
wisdom
,
none
can
claym
such
elogies
as
Gospel
Sion
,
where
God
hath
declared
his
will
,
publisht
himself
a
God
of
salvation
,
placed
the
laws
of
heaven
,
and
poured
out
that
wisdom
which
comes
from
above
:
These
are
glorious
things
,
above
humane
expectations
,
above
humane
desires
.
The
Glorious
things
mentioned
of
the
Gospel-Church
are
in
v.
4.
where
he
speaks
of
the
enlargement
of
her
bounds
,
the
increase
of
her
inhabitants
,
and
the
numerous
muster-rolls
of
those
that
shall
list
themselves
in
her
service
[
](A32724-e20640-b)*
*
I
will
make
mention
of
Raha●
and
Babylon
to
them
that
know
me
.
Behold
Philistia
and
Tyre
with
Aethiop●●
:
this
man
was
born
there
.
.
The
time
shall
come
when
those
nations
that
are
most
alienated
from
the
profession
of
truth
,
shall
come
under
her
wing
,
and
pay
allegiance
to
her
empire
;
Strangers
shall
be
brought
into
her
bosom
,
not
only
Philistia
and
Tyre
,
nations
upon
her
confines
,
but
Aegypt
and
Aethiopia
,
nations
more
remote
,
nations
born
and
bred
at
a
distance
shall
be
registred
as
born
from
her
womb
,
and
nurst
in
her
lap
;
distance
of
place
shall
not
hinder
the
relation
of
her
children
.
And
when
God
shall
count
the
people
of
forraign
nations
,
he
shall
set
a
mark
upon
every
true
believer
,
and
reckon
him
as
one
born
in
Sion
,
a
Denizen
of
Jerusalem
,
though
not
a
Jew
in
the
flesh
.
De
Dieu
in
loc.
I
will
make
mention
of
Rahab
and
Babylon
to
them
that
know
me
;
or
rather
among
them
that
know
me
,
or
for
them
that
know
me
[
](A32724-e20810-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
remember
them
as
persons
inlightned
by
me
,
and
acquainted
with
me
.
The
Psalmist
reckons
up
here
nations
that
were
greatest
enemies
to
the
Church
,
Rahab
or
Aegypt
[
](A32724-e20870-b)*
*
For
so
Aegypt
is
named
,
Isa.
51.9
.
her
antient
enemy
;
Philistia
her
perpetual
invader
:
Rahab
signifies
pride
or
fierceness
,
the
fiercest
people
shall
be
subdued
to
Sion
by
the
power
of
the
Gospel
:
Aegypt
the
wisest
and
learnedst
nation
,
the
most
Idolatrous
and
Superstitious
,
men
that
rest
in
their
own
parts
and
strength
shall
cast
away
their
Idols
;
Babylon
the
strongest
and
most
powerful
Empire
,
the
subjects
of
which
the
Scripture
often
describes
as
luxurious
,
cruel
,
proud
:
Tyre
the
greatest
mart
,
whose
Citizens
were
the
greatest
merchants
,
The
Aethiopians
the
posterity
of
Cursed
Cham
,
whose
souls
are
blacker
than
their
bodies
:
men
buried
in
sin
,
benighted
with
ignorance
,
poysoned
with
pride
,
the
most
fierce
and
envenom'd
enemies
shall
be
brought
in
by
an
infinite
grace
,
and
make
up
one
body
with
her
,
and
shall
be
counted
as
related
to
her
by
a
new
birth
,
and
be
made
members
of
her
by
regeneration
;
this
is
properly
to
be
born
in
Sion
[
](A32724-e20980-b)*
*
This
man
was
born
there
.
;
as
without
regeneration
we
have
not
God
for
our
father
,
so
neither
have
we
Sion
or
the
Church
for
our
mother
:
this
is
the
great
priviledg
we
should
inquire
after
,
without
which
we
are
not
in
Gods
register
;
this
2d
birth
God
only
approves
of
,
he
enrolls
no
man
in
the
number
of
the
Citizens
of
Sion
,
nor
indows
them
with
the
special
priviledges
of
it
upon
the
account
of
their
first
,
wherein
they
lye
buried
in
the
corruption
of
Adam
,
and
are
Citizens
of
Hell
,
not
of
Jerusalem
.
Again
,
this
2d
birth
is
never
without
the
knowledge
of
God
.
[
](A32724-e21050-b)*
*
Among
those
that
know
me
.
Ignorance
is
a
bar
to
this
enrolment
;
he
is
no
man
that
is
not
a
rational
creature
,
and
he
no
regenerate
man
that
hath
not
some
knowledg
in
the
great
mysteries
of
God
in
Christ
.
In
v.
5.
1.
The
honour
of
Sion
is
described
by
her
fruitfulness
.
1.
In
regard
of
the
eminency
of
her
births
,
she
is
not
wholly
barren
,
she
hath
her
births
of
men
,
and
worthy
men
;
the
carnal
world
hath
not
exceeded
the
Church
in
men
of
raised
intellectuals
;
Sion
hath
not
been
a
City
of
fools
.
Dionysius
the
Areopagite
hath
been
her
production
as
well
as
Damaris
a
woman
.
Kings
also
have
been
nurst
at
her
breasts
,
that
they
might
be
nursing
fathers
to
her
by
their
power
;
but
the
honour
of
Sion
,
consists
in
the
inward
change
it
makes
on
men
,
dispossessing
them
of
the
nature
of
wolves
for
that
of
lambs
,
rendring
them
the
Loyal
subjects
of
God
instead
of
his
active
enemies
.
'T
is
the
glory
of
Sion
,
that
this
or
that
man
born
in
her
,
was
changed
to
such
principles
and
such
affections
,
that
all
the
education
and
politeness
of
the
most
accomplisht
Cities
in
the
world
could
not
furnish
them
with
.
2.
In
regard
of
the
multitude
of
them
;
this
and
that
man
,
of
all
sorts
and
conditions
,
and
multitudes
of
them
,
so
that
more
are
the
children
of
the
desolate
than
of
the
marryed
wife
.
The
tents
were
prophesied
to
be
inlarged
,
the
curtains
of
the
habitations
of
Sion
to
be
stretched
out
,
and
her
cords
to
be
lengthened
to
receive
and
entertain
that
multitude
of
children
that
should
be
brought
forth
by
her
,
after
the
Sacrifice
of
the
Son
of
God
,
Isa.
54.1
,
2.
For
that
exhortation
follows
upon
the
description
of
the
death
and
exaltation
of
Christ
,
Isa.
53.
2.
The
happiness
of
Sion
.
The
highest
himself
shall
establish
her
.
1.
Security
in
her
glory
.
Establish
her
.
2.
The
Author
of
that
security
and
perpetuity
.
The
Highest
;
and
that
exclusive
of
any
other
.
The
Highest
himself
[
](A32724-e21310-b)*
*
Coccei
.
in
loc.
,
all
that
are
not
the
most
high
are
excluded
from
having
a
share
in
the
establishment
of
the
Church
.
'T
is
a
work
peculiar
to
him
.
'T
is
not
the
excellent
learning
,
strength
of
the
wise
,
or
mighty
men
,
that
are
born
in
her
,
that
doth
preserve
her
,
but
God
alone
;
he
spirits
and
acts
them
;
means
God
doth
use
in
bringing
in
inward
grace
,
means
he
doth
use
in
setling
the
outward
form
.
But
such
means
that
have
in
reason
,
no
strength
to
effect
so
great
a
business
,
means
different
from
those
which
are
used
in
the
establishment
of
other
Kingdoms
,
whereby
the
hand
that
acts
them
is
more
visible
and
plain
than
the
means
that
are
used
.
[
](A32724-e21340-b)*
*
Folang
.
'T
is
not
the
wit
of
man
which
is
folly
,
nor
the
strength
of
man
which
is
weakness
,
nor
the
holiness
of
man
which
is
nothing
,
can
claim
the
honour
of
this
work
:
God
himself
picks
stones
out
of
the
quarry
,
smooths
them
for
the
building
,
fixeth
them
in
their
places
,
he
himself
is
the
only
architect
,
his
wisdom
contrives
it
,
his
grace
erects
it
,
his
power
preserves
it
,
and
accomplisheth
his
own
work
;
't
is
the
highest
,
none
higher
to
over-power
him
,
none
so
high
as
to
check
and
mate
him
.
Shall
establish
her
.
]
This
cannot
be
meant
of
the
literal
or
local
Sion
(
though
that
indeed
was
preserved
while
the
legal
service
was
to
indure
,
(
excepting
that
interruption
by
the
Babylonish
captivity
,
but
now
Mahomets
horse
tramples
upon
it
,
and
it
retains
none
of
the
ancient
inhabitants
.
)
but
of
the
true
mystical
Sion
,
the
Gospel
state
of
the
Church
,
which
shall
continue
in
being
as
Christ
the
head
of
it
hath
setled
it
,
till
time
shall
be
no
more
.
Other
Kingdoms
may
crumble
away
,
the
foundations
of
them
be
dissolved
.
But
that
God
which
laid
the
foundation
of
Sion
and
built
her
walls
,
will
preserve
her
palaces
,
that
the
gates
of
Hell
,
the
subtilty
of
Hereticks
,
the
fury
of
Tyrants
,
the
Apostacy
of
some
of
her
pretended
Children
,
all
the
locusts
and
spawn
of
the
bottomless-pit
shall
not
be
able
to
root
her
up
.
Shall
establish
her
.
]
The
word
signifies
the
affording
all
things
necessary
for
defence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
increase
of
victory
,
preparations
of
it
,
the
knitting
of
it
.
Doct.
The
Gospel-Church
is
a
perpetual
Society
establisht
by
the
highest
Power
in
Heaven
or
Earth
.
It
shall
continue
as
long
as
the
World
,
and
out-live
the
Dissolution
of
Nature
;
she
shall
bring
forth
her
Man-child
,
maugre
all
the
vigilancy
of
the
Dragon
,
which
shall
be
caught
up
to
God
and
his
Throne
;
and
though
she
be
forced
to
flie
into
the
wilderness
,
yet
a
place
is
prepared
for
her
habitation
,
and
food
for
her
support
during
that
state
,
no
less
than
1260
days
,
or
years
,
and
this
by
no
weaker
,
no
meaner
a
hand
than
that
of
God
himself
[
](A32724-e21530-b)*
*
Rev.
12.3
,
4
,
5
,
6.
where
she
hath
a
place
prepared
of
God
;
that
hand
that
catches
up
Christ
the
Man-child
into
Heaven
;
that
hand
that
sets
him
upon
the
Throne
of
God
;
provides
meat
for
the
Woman
in
the
wilderness
.
The
head
and
the
body
have
the
same
Defender
,
the
same
Protector
,
the
same
hand
to
secure
them
[
](A32724-e21560-b)*
*
Ribera
.
in
loc.
.
Or
by
Man-child
is
meant
,
the
whole
number
of
the
Believers
which
were
more
numerous
before
she
went
into
a
wilderness-condition
;
the
Scripture
using
often
the
singular
for
the
plural
;
and
the
Holy
Ghost
expressing
himself
here
according
to
the
property
of
the
Woman
,
which
is
to
bring
forth
one
at
the
same
time
.
The
Figure
of
the
Church
notes
stability
;
't
is
four-square
,
and
the
length
is
as
large
as
the
breadth
,
Rev.
21.16
.
The
length
,
breadth
,
and
height
of
it
are
equal
;
the
most
perfect
Figure
,
noting
perfection
and
duration
.
So
it
was
described
in
the
Prophecy
,
Ezek.
48.16
.
exactly
4500
measures
on
each
side
.
All
belonging
to
this
City
or
Church
,
is
reckoned
by
the
number
twelve
,
a
square
number
,
equal
on
all
sides
;
twelve
Gates
,
twelve
Foundations
,
twelve
Tribes
of
Israel
,
twelve
Apostles
,
twelve
Stones
to
garnish
it
,
Revel.
21.12
,
13
,
14
,
&c.
A
foursquare
Figure
is
an
emblem
of
unchangeable
constancy
.
Things
so
framed
remain
alwaies
in
the
same
posture
,
cast
them
which
way
you
will
;
and
among
some
of
the
Heathens
was
reckoned
as
a
divine
figure
[
](A32724-e21670-b)*
*
The
Arcadians
made
Jovis
signum
quadrangulum
.
Pausanias
de
Arcadicis
.
,
and
the
character
of
virtuous
man
in
regard
of
his
constancy
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
shutting
of
the
gate
of
the
new
Temple
,
Ezek.
44.2
.
after
the
God
of
Israel
had
entred
in
by
it
,
is
interpreted
by
some
of
the
everlasting
dwelling
of
the
Lord
in
the
Church
of
the
Gospel
among
his
people
,
and
never
departing
from
it
as
he
had
done
from
the
first
Temple
[
](A32724-e21760-b)†
†
Lightfort
Temple
,
cap.
38.
p.
252.
.
None
shall
enter
in
to
deface
it
,
none
shall
prescribe
new
laws
to
it
,
none
shall
trample
upon
it
;
when
God
enters
into
the
Christian
Church
,
he
shuts
the
door
after
him
,
his
presence
never
departs
from
it
,
his
Gospel
shall
never
be
rooted
out
of
it
,
the
Church
hath
a
security
in
its
foundation
as
being
built
upon
a
rock
,
Mat.
18.16
.
It
hath
an
assurance
of
preservation
by
the
presence
of
the
God
of
Israel
,
of
Christ
in
the
midst
of
her
,
Mat.
28.19
,
20.
The
tabernacle
of
Sion
shall
not
be
taken
down
,
not
one
of
the
stakes
thereof
shall
be
remov'd
,
neither
shall
any
of
the
cords
thereof
be
broken
;
And
that
because
the
glorious
Lord
shall
be
a
place
of
broad
rivers
and
streams
to
it
,
Isa.
33.20
,
21.
The
enemies
of
the
Church
shall
be
consum'd
,
that
God
may
have
his
due
praise
.
Hallelujahs
are
never
sung
with
the
highest
note
,
till
the
wicked
&
Idolatrous
generation
be
rooted
out
of
the
earth
.
Hallelujahs
were
never
used
,
as
the
Jews
observe
,
till
the
consummation
of
all
things
by
the
setting
the
Church
above
the
tossing
of
the
waves
,
and
the
destruction
of
its
troublers
,
when
the
glory
of
the
Lord
should
endure
for
ever
,
and
God
rejoyce
in
his
works
,
Psal.
104.31
,
35.
And
therefore
when
the
blood
of
his
children
is
avenged
by
his
Justice
upon
his
enemies
,
and
the
smoke
of
Antichrist
riseth
up
before
him
,
and
the
Kingdom
of
God
is
for
ever
setled
,
Hallelujah
is
pronounced
and
repeated
with
a
loud
voice
,
Rev.
19.2
,
3
,
6.
Such
a
time
will
be
,
and
God
will
establish
and
secure
his
Church
till
he
hath
perfected
his
own
and
her
glory
.
This
stability
the
Church
hath
had
experience
of
in
all
ages
of
the
world
,
and
it
will
always
be
said
in
her
,
Psal.
48.8
.
As
we
have
heard
,
so
have
we
seen
in
the
City
of
the
Lord
of
hosts
,
in
the
City
of
our
God
;
God
will
establish
it
for
ever
.
In
the
handling
this
Doctrine
,
these
four
things
are
to
be
done
.
1.
The
Explication
.
2.
The
Proof
,
that
it
is
so
.
3.
Why
it
must
needs
be
so
.
4.
Vse
.
1.
Explication
.
1.
This
stability
must
not
be
meant
of
any
particular
Church
in
the
world
.
Particular
Churches
have
their
beginnings
,
progresses
,
and
periods
;
many
Churches
as
well
as
many
persons
have
apostatized
from
the
faith
;
many
Candlesticks
have
been
broken
in
pieces
,
and
yet
the
candle
not
blown
out
,
but
remov'd
and
set
in
another
socket
;
particular
Churches
have
been
corrupted
by
Superstition
and
Idolatry
,
rent
by
Heresies
,
and
scattered
by
Persecutions
.
What
remains
are
there
of
those
seven
Churches
in
Asia
which
were
the
walk
of
Christ
,
Revel.
2.1
.
but
deplorable
ruines
?
There
is
no
absolute
promise
given
to
any
particular
Church
,
that
it
shall
be
free
from
defection
.
The
Church
of
Rome
so
flourishing
in
the
Apostles
time
,
was
warn'd
to
be
humble
,
lest
it
became
as
much
Apostate
as
that
of
the
Jews
,
Rom.
11.21
,
22.
Nay
there
are
predictions
of
almost
an
universal
apostacy
All
the
world
wondred
after
the
Beast
,
Rev.
13.3
.
and
worshiped
him
,
v.
8.
.
And
just
before
the
coming
of
Christ
it
will
be
difficult
to
find
a
grain
of
faith
among
the
multitude
of
Chaff
,
Luk.
18.8
.
There
is
not
one
place
which
was
in
the
primitive
times
dignified
with
truth
,
but
is
now
deformed
by
error
.
Yea
the
universal
Church
hath
been
forced
by
the
fury
of
the
Dragon
,
though
not
to
sink
yet
to
fly
into
the
wilderness
&
obscurity
,
yet
hath
been
preserv'd
through
all
changes
in
the
midst
of
those
desolations
&
deserts
.
'T
is
not
indeed
so
fixed
in
one
place
but
the
cords
may
be
taken
up
,
the
stakes
removed
,
and
the
tents
pitched
in
another
ground
.
'T
is
spread
through
the
world
wherever
God
will
set
up
the
light
of
his
Gospel
.
Sion
hath
stood
,
though
some
Synagogues
of
it
have
been
pulled
down
;
it
hath
like
the
Sun
kept
its
station
in
the
Firmament
,
though
not
without
eclipses
and
clouds
to
muffle
it
.
The
Church
is
but
one
,
though
it
be
in
divers
Countries
,
and
nam'd
according
to
the
places
where
it
resides
,
as
the
Church
of
Ephesus
,
the
Church
of
Sardis
,
&c.
which
all
are
as
the
beams
of
the
Sun
darted
from
one
body
,
branches
growing
from
one
root
,
streams
flowing
from
one
fountain
;
if
you
obstruct
the
light
of
one
beam
,
or
lop
off
one
branch
,
or
dam
up
the
stream
,
yet
the
Sun
,
Root
,
Fountain
remains
the
same
:
So
though
the
light
of
particular
Churches
may
be
dim
and
extinguisht
,
the
beauty
of
them
defaced
,
yet
the
universal
Church
,
that
which
is
properly
Sion
remains
the
same
,
it
remains
upon
Christ
the
rock
,
and
is
still
upon
the
ba●s
of
the
covenant
,
't
is
still
Gods
Church
,
and
God
is
her
God
.
When
a
people
have
forfeited
their
Church
priviledges
by
barrenness
,
and
wantonness
,
and
God
in
justice
strips
them
of
their
Ornaments
,
he
will
have
another
people
which
he
will
form
for
his
glory
,
and
fit
for
his
residence
;
the
Gospel
shall
never
want
an
host
to
entertain
it
,
nor
a
ground
to
be
made
fruitful
by
it
[
](A32724-e22260-b)*
*
Mat.
21.43
.
The
Kingdom
of
God
shall
be
taken
from
you
,
and
given
to
a
Nation
bringing
forth
the
fruits
thereof
.
.
The
Kingdom
of
God
is
not
destroyed
when
it
is
removed
,
but
transplanted
into
a
more
fruitful
Soil
.
While
Christ
hath
a
body
in
the
world
,
he
will
find
a
Joseph
of
Arimathea
to
embalm
it
,
and
preserve
it
for
a
resurrection
.
When
the
glory
of
the
Lord
goes
off
from
one
Cherub
,
it
will
find
other
Cherubims
whereon
to
settle
,
Ezek.
10.4.18
.
That
glory
which
had
dwelt
is
the
material
ark
of
the
Sanctuary
,
departs
from
thence
to
find
a
Throne
in
that
Chariot
which
had
been
described
,
Ezek.
1.
Nay
the
departure
of
God
from
one
Church
renders
his
name
more
glorious
in
another
[
](A32724-e22340-b)*
*
Rivet
.
in
Hos.
1.10
.
p.
518.
.
The
rejection
of
the
carnal
Israel
was
the
Preamble
to
the
appearance
of
the
spiritual
Israel
,
&
the
Kingdom
of
the
Messiah
was
rendred
more
large
and
illustrious
by
the
dissolving
of
that
Church
that
had
confidence
in
the
flesh
,
trusted
in
their
external
rites
and
patcht
the
beauty
and
purity
of
divine
Worship
with
their
whorish
additions
;
just
as
the
mortification
of
the
flesh
gives
liveliness
to
the
spirit
,
and
the
pulling
up
noysom
weeds
from
a
garden
makes
room
for
the
setting
and
flourishing
growth
of
good
plants
.
2.
Though
God
unstakes
the
Church
in
one
place
,
yet
he
will
not
only
have
a
Church
,
but
a
professing
Church
in
another
.
It
shall
be
said
of
Sion
,
This
and
that
man
was
born
there
.
It
shall
be
said
of
Sion
by
God
;
It
shall
be
said
of
Sion
by
men
.
If
Christ
confesseth
none
before
his
Father
,
but
such
as
confess
him
before
men
,
Luk.
12.8
.
shall
he
ever
want
imployment
?
shall
the
world
ever
be
at
that
pass
as
to
bear
none
that
profess
him
?
and
so
none
to
be
owned
by
him
at
the
right
hand
of
his
Father
?
Shall
he
by
whom
all
things
subsist
,
have
none
to
acknowledg
their
subsistance
by
him
?
The
world
may
be
the
Inheritance
of
Christ
,
but
scarce
counted
his
possession
,
if
there
were
not
in
some
parts
of
it
a
body
of
subjects
to
justifie
their
Allegiance
to
him
in
the
face
of
a
persecuting
generation
.
Indeed
when
the
Church
was
confined
to
the
narrow
limits
of
the
carnal
Israel
,
the
profession
of
the
truth
was
contracted
to
a
few
,
though
the
faith
of
it
might
be
alive
in
others
;
only
Caleb
and
Joshua
among
the
whole
body
of
the
murmuring
Israelites
in
the
wilderness
asserted
the
honour
of
God
,
and
maintained
the
truth
of
his
promise
,
though
the
belief
of
it
might
sparkle
in
the
hearts
of
others
under
the
ashes
of
their
fears
,
that
hindered
their
discovery
of
it
to
others
.
It
was
another
time
reduced
to
one
,
and
Elijah
only
had
the
boldness
to
make
a
declaration
of
the
name
of
God
,
though
there
were
7000
who
had
retain'd
their
purity
while
they
had
lost
their
courage
to
publish
it
,
1
Kings
19.18
.
But
in
the
Christian
Church
,
since
the
number
of
elect
are
more
,
the
profession
will
be
greater
in
the
midst
of
an
universal
Apostacy
of
pretenders
,
Rev.
13.8
.
All
that
dwell
upon
the
earth
shall
Worship
him
,
i.
e.
the
Beast
,
whose
names
are
not
written
in
the
Book
of
Life
of
the
Lamb.
If
their
election
be
a
preservative
against
an
adoration
of
the
Beast
,
it
is
also
a
security
against
the
denial
of
any
such
worship
;
and
an
encouragement
to
profess
the
name
of
Christ
,
when
they
shall
be
brought
upon
the
stage
.
This
profession
may
lye
much
in
the
dark
,
and
not
be
so
visible
as
before
;
As
a
field
of
corn
overtopt
by
weeds
looks
at
a
distance
,
as
if
there
were
nothing
else
but
the
blew
and
red
cockle
and
darnel
,
but
when
we
come
near
we
see
the
good
grain
shews
its
head
as
well
as
the
weeds
;
but
a
professing
people
there
will
be
one
where
or
other
.
'T
is
a
standing
law
of
Christianity
,
that
a
belief
in
the
heart
should
be
attended
by
confession
with
the
mouth
,
Rom.
10.9
.
And
the
Church
is
a
congregation
of
people
sounding
the
voice
of
Christ
,
as
he
was
preached
and
confest
by
the
Apostles
;
while
there
are
believers
,
there
will
be
professors
in
Society
together
;
some
Ordinances
setled
in
being
,
during
the
continuance
of
the
world
;
as
the
Supper
,
1
Cor.
11.6
.
implies
a
Society
,
as
the
seat
of
the
administration
;
Baptism
is
a
Ceremony
of
admission
into
a
Society
;
the
Supper
a
feasting
of
several
upon
spiritual
Viands
.
Officers
appointed
imply
a
body
professing
some
rules
,
Math.
28.20
.
To
what
purpose
are
all
these
setled
during
the
continuance
of
the
world
,
if
they
were
not
somewhere
to
be
practised
till
that
period
of
time
;
&
how
can
they
be
practised
without
a
Confederation
and
Society
?
Without
such
a
body
all
the
Ordinances
and
Rules
of
Christ
would
be
in
vain
,
and
imply
as
little
wisdom
in
enacting
them
,
as
a
want
of
power
in
not
keeping
up
a
Society
in
some
part
of
the
world
to
observe
them
according
to
his
own
prescriptions
.
There
will
therefore
be
in
some
part
or
other
of
the
world
a
Church
openly
professing
the
doctrine
of
truth
.
3.
This
Church
or
Sion
shall
have
a
numerous
progeny
.
The
Spiritual
Israel
shall
be
as
the
Sand
of
the
Sea
,
which
cannot
be
measured
or
numbred
,
Hos.
1.10
.
which
was
the
promise
made
to
Abraham
,
Gen.
22.17
.
and
renewed
in
the
same
terms
to
Jacob
,
Gen.
32.12
.
The
Church
is
a
little
flock
in
comparison
of
the
carnal
world
,
yet
it
is
numerous
in
it self
,
though
not
in
every
place
;
for
sometimes
there
may
not
be
above
three
found
to
withstand
the
worship
of
a
Golden
Image
;
yet
in
some
one
or
other
place
of
the
world
,
and
successively
it
shall
be
numerous
;
he
will
not
lose
the
honour
of
the
feast
he
hath
prepared
,
though
those
that
are
invited
prefer
their
Farms
and
Oxen
before
it
,
but
will
find
Guests
in
the
high-ways
;
he
will
spread
his
wings
from
East
to
West
,
and
in
every
place
Incense
shall
be
offered
to
his
Name
,
Mal.
1.11
.
The
Church
is
compared
to
the
morning
,
Cant.
6.10
.
which
from
small
beginnings
in
a
short
time
fills
the
whole
Hemisphere
with
light
;
and
the
promises
concerning
it
run
all
that
way
.
The
Hills
were
to
be
covered
with
the
shadow
of
it
;
her
boughs
are
to
be
sent
out
to
the
Sea
,
and
her
branches
to
the
River
,
Psal.
80.10
,
11.
It
was
to
spread
it self
like
a
goodly
Cedar
,
and
be
a
dwelling-place
to
the
Fowl
of
every
wing
,
Ezek.
17.23
.
Yea
,
a
numberless
multitude
from
all
Nations
,
Kindreds
,
People
and
Tongues
,
are
to
stand
before
the
Throne
,
and
before
the
Lamb
,
Clothed
with
white
Robes
,
and
Palms
in
their
hands
,
Rev.
7.9
.
adorned
with
innocency
,
and
crowned
with
victory
.
No
Monarchy
ever
did
,
ever
can
so
far
stretch
her
bounds
;
nor
hath
the
Sun
seen
any
place
where
it
hath
not
seen
some
sprinkling
of
a
Church
.
Every
Kingdom
hath
met
with
unpassable
bounds
;
but
the
Ensigns
of
Christ
have
not
been
limited
.
The
Church
was
once
crowded
up
in
a
narrow
compass
of
Judaea
;
but
since
that
her
Territories
are
enlarged
,
her
Ensigns
have
flourished
over
many
Countries
,
Rahab
,
Tyre
,
Ethiopia
,
the
vast
circuit
of
Asia
,
and
the
deserts
of
Africa
,
have
been
added
to
her
Empire
;
her
Progeny
shall
be
hereafter
as
numerous
as
it
hath
been
;
when
the
devices
of
Antichrist
shall
be
more
seen
and
perceived
,
they
will
be
more
nauseated
,
and
many
with
Ephraim
shall
say
,
What
have
I
to
do
any
more
with
Idols
?
Second
thing
;
That
God
has
hitherto
establisht
Sion
.
1.
'T
is
testified
by
its
present
standing
,
when
other
Empires
have
sunk
by
Age
or
violence
.
God
hath
promised
the
stability
and
eminency
of
the
Mountain
of
the
Lord's
house
above
all
the
Mountains
,
the
strongest
Power
,
and
most
compacted
Empires
of
the
world
,
sometimes
signified
to
us
by
that
title
,
Isa.
2.2
.
And
in
the
midst
of
his
destroying
Plagues
,
and
his
milder
Anger
with
the
Church
,
she
hath
a
Charter
of
security
,
Jer.
30.11
.
Though
I
make
a
full
end
of
all
Nations
,
yet
will
I
not
make
an
end
of
thee
.
Further
,
the
reasons
why
Kingdoms
and
Nations
are
pull'd
up
by
the
roots
,
and
utterly
wasted
,
is
not
only
because
they
are
inveterate
enemies
,
but
refuse
her
easie
chains
,
and
decline
her
service
,
Isa.
60.12
.
The
Nation
and
Kingdom
that
will
not
serve
thee
,
shall
perish
;
yea
those
Nations
shall
be
utterly
wasted
.
The
warrant
for
the
execution
of
such
is
as
firmly
sealed
by
Heaven
,
as
the
Patent
for
the
Churches
preservation
;
't
is
repeated
with
an
Emphasis
.
The
persecuted
Church
hath
still
been
lifted
up
,
when
the
Assyrian
,
Persian
,
and
Greek
Monarchies
have
fallen
in
pieces
,
and
left
no
footsteps
of
their
Grandeur
.
The
prosperity
of
worldly
Kingdoms
is
no
better
than
a
fire
of
straw
that
blazeth
and
vanisheth
,
it
hath
but
the
brittle
foundation
of
humane
Policy
,
and
an
establishment
by
a
temporary
Providence
;
the
everlasting
Covenant
,
and
the
Basis
of
Divine
Truth
and
Love
cannot
be
claimed
by
any
but
the
Church
;
not
a
Kingdom
can
be
pitched
upon
in
all
the
Records
of
History
,
that
hath
maintain'd
its
standing
,
triumphed
over
its
enemies
,
and
subsisted
at
such
a
rate
,
and
by
unusual
and
unheard
of
Methods
,
as
the
Church
hath
done
.
Those
that
have
been
best
guarded
by
Laws
,
hedg'd
in
with
the
best
Methods
of
Government
,
and
arm'd
with
a
strong
power
to
protect
them
,
have
found
something
or
other
rising
from
their
own
bowels
,
or
their
enemies
Power
to
procure
their
dissolution
.
But
the
Church
,
though
dasht
against
so
many
Rocks
,
has
yet
floated
above
the
deluge
of
those
Commotions
that
have
sunk
other
Societies
.
The
Kings
of
the
world
could
never
yet
boast
of
a
full
Conquest
of
her
,
or
brag
that
she
hath
been
subjected
to
the
same
condition
with
themselves
;
she
hath
born
up
her
head
in
the
midst
of
earthly
Revolutions
,
and
met
with
her
preservation
or
resurrection
,
where
carnal
Interests
have
found
their
Funeral
.
Those
that
have
set
their
feet
upon
the
Churches
breasts
,
or
spilt
her
blood
,
have
found
their
poison
where
they
imagin'd
they
should
find
their
safety
.
The
Babylonish
Empire
,
which
was
God's
Rod
for
the
correcting
his
People
,
saw
her self
in
the
chains
of
her
Enemies
that
night
she
had
been
sacrilegiously
carouzing
healths
in
the
sacred
Vessels
of
the
Temple
,
Dan.
5.3
,
30.
And
the
Jews
enjoy'd
a
Deliverer
,
where
the
Babylonians
felt
the
force
of
a
Conquerour
.
Many
such
fatal
Periods
may
be
reckoned
up
both
in
sacred
and
humane
story
,
either
for
not
protecting
,
or
persecuting
that
which
is
so
dear
to
the
Highest
who
hath
establisht
her
.
2.
No
Society
but
the
Church
ever
subsisted
in
the
midst
of
a
multitude
of
Enemies
.
Has
she
not
been
like
a
little
Flock
in
the
midst
of
many
Wolves
,
which
though
they
suckt
the
blood
of
some
,
yet
could
never
reach
the
head
or
heart
of
the
whole
?
The
Devil
hath
a●tackt
her
,
without
vanquishing
her
;
shaken
her
,
without
ruining
her
.
The
biting
of
the
Serpent
,
according
to
the
ancient
promise
,
may
bruise
the
heel
,
but
not
the
head
,
and
make
an
incurable
wound
in
the
Mystical
Body
.
She
hath
been
preserved
in
a
hating
world
in
spight
of
the
enmity
of
it
,
by
a
Divine
Wisdom
that
hath
not
regulated
it self
by
the
Methods
of
flesh
and
blood
.
His
feeding
the
Israelites
in
the
wilderness
was
a
figure
of
what
he
would
do
to
his
Church
,
and
he
hath
accomplisht
it
to
the
Gospel-Church
,
as
really
as
he
did
to
the
ancient
Israel
.
While
she
hath
been
in
a
wilderness
these
1200
years
,
and
I
hope
somewhat
upwards
,
she
hath
not
wanted
her
Manna
,
nor
her
Rock
;
she
hath
been
fed
in
her
straits
,
and
preserved
in
her
combates
;
and
as
Christ
reigns
,
so
the
Church
lives
,
and
hath
her
Table
spread
in
the
midst
of
her
Enemies
.
What
is
1100
years
continuance
of
the
Venetian
Government
,
to
so
many
thousand
years
preservation
of
the
Church
in
the
midst
of
Atheism
,
Paganism
,
Antichristianism
,
ever
since
it
was
first
born
and
nurst
in
Adam's
Family
;
and
this
hath
been
,
when
her
friends
have
forsaken
her
;
when
her
enemies
have
been
confident
of
her
ruine
;
when
her self
hath
expected
little
else
than
destruction
;
when
she
hath
thought
sometimes
in
her
straits
,
her
God
ignorant
of
her
;
when
Hell
hath
poured
out
a
flood
,
the
carnal
Earth
hath
sometimes
found
it
their
Interest
to
help
her
,
though
their
enmity
were
irreconcileable
against
her
,
Rev.
12.16
.
The
subtilty
and
power
of
her
Enemies
,
that
have
found
success
in
their
other
projects
,
have
met
with
an
unforeseen
baffle
,
when
they
have
armed
against
her
.
Men
of
the
greatest
abilities
have
proved
fools
,
when
they
have
exercised
their
wit
against
her
.
Achitophel's
wisdom
was
great
when
on
David's
side
,
and
changed
to
folly
when
he
shifted
sides
against
him
.
A
secret
blast
hath
been
upon
the
Projects
of
men
,
when
they
have
turned
against
her
upon
secular
Interests
.
In
the
greatest
Judgments
which
have
come
,
and
shall
come
upon
the
world
,
when
wonders
shall
be
shewn
in
the
Heavens
,
and
in
the
Earth
,
blood
,
fire
,
and
pillars
of
smoke
;
when
the
Sun
shall
be
turned
into
darkness
,
and
the
Moon
into
blood
,
Joel
2.30
,
31.
yet
God
will
have
a
Mount
Sion
and
Jerusalem
:
Some
that
call
upon
his
Name
,
v.
32.
Not
the
malice
of
her
enemies
shall
impair
her
,
because
of
God's
Power
,
nor
the
common
Judgments
of
the
world
,
under
which
others
sink
,
shall
extinguish
her
,
because
of
God's
Truth
,
v.
32.
As
the
Lord
hath
said
.
Whence
comes
all
this
,
but
from
God's
having
been
her
dwelling-place
in
all
generations
?
Psal.
90.1
.
He
was
so
to
her
from
the
time
of
Abraham
,
to
the
introduction
of
his
posterity
into
Canaan
;
he
hath
sheltred
her
as
an
house
doth
an
Inhabitant
,
or
the
Ark
did
Noah
in
the
midst
of
many
waters
.
In
all
generations
Sion
hath
been
impregnable
;
for
he
that
is
her
dwelling-place
,
hath
formed
the
Mountains
,
and
from
everlasting
to
everlasting
is
only
God
,
v.
2.
And
though
one
generation
pass
,
and
another
comes
,
he
is
the
same
dwelling-place
,
and
never
out
of
repair
,
never
will
want
repair
;
and
therefore
it
is
an
astonishment
,
that
the
Devil
after
so
long
an
experience
should
be
such
a
fool
as
to
engage
in
new
attempts
,
when
he
hath
found
so
little
success
in
his
former
,
and
hath
had
so
many
Ages
to
witness
the
baffles
he
hath
received
,
what
a
fool
is
he
to
think
that
her
Defender
should
be
conquered
by
a
revolted
Angel
,
that
lies
under
an
everlasting
curse
!
3.
The
violences
against
her
,
which
have
been
fatal
to
other
Societies
,
have
been
useful
to
her
.
This
bush
hath
burned
without
consuming
,
and
preserved
its
verdure
in
the
midst
of
fire
,
not
from
the
nature
of
the
bush
,
but
the
presence
of
him
that
dwelt
in
it
:
It
hath
not
only
subsisted
in
the
bowels
of
her
Enemies
,
but
hath
been
established
by
means
of
the
violence
of
men
,
and
grown
greater
in
the
midst
of
torments
and
death
;
she
hath
not
only
out-grown
her
afflictions
,
but
grown
greater
and
better
by
them
.
The
last
Monarchy
compos'd
of
Clay
and
Iron
,
Clay
for
its
earthly
and
miry
designs
,
and
Iron
for
its
force
and
violence
,
is
the
immediate
Usher
of
the
Kingdom
of
God
,
that
shall
never
be
destroyed
,
but
stand
for
ever
,
Dan.
2.41
,
44.
1.
She
hath
been
often
encreased
.
Persecution
hath
lopt
off
some
branches
of
the
Vine
,
but
have
been
found
more
sprouting
up
instead
of
them
,
that
were
cut
off
.
Her
blood
hath
been
seed
,
and
the
pangs
of
her
Martyrs
have
been
fruitful
in
bringing
forth
new
witnesses
.
We
have
scarce
read
of
more
sudden
conversions
to
Christianity
,
though
indeed
more
numerous
,
by
the
Preaching
of
the
Word
,
than
by
the
shedding
the
blood
of
Christians
.
Eminent
Professors
have
sprung
out
of
the
Martyrs
Ashes
.
The
storms
have
been
so
far
from
destroying
her
,
that
it
hath
been
the
occasion
of
spreading
her
Tents
in
a
larger
ground
.
Saul's
winnowing
the
Church
,
blew
away
some
of
the
Corn
to
take
rooting
in
other
places
,
Acts
8.3
,
4.
Like
seeds
of
Plants
blown
away
by
the
wind
,
which
have
risen
&
brought
forth
their
kind
in
another
soil
;
and
it
is
no
more
than
hath
been
predicted
,
Dan.
12.1
,
4.
Such
a
time
of
trouble
that
never
was
since
there
was
a
Nation
,
should
be
the
time
when
many
should
run
to
and
fro
,
and
knowledg
should
be
increased
.
While
other
Societies
increase
by
persecuting
their
Enemies
,
this
increaseth
by
being
persecuted
her self
.
It
grows
as
a
Vine
,
Hos.
14.7
.
Though
it
be
cut
,
the
cutting
hath
contributed
to
its
thriving
.
This
Rose-bush
hath
not
only
stood
in
the
wind
,
which
hath
rooted
up
other
Oaks
,
but
the
fragrancy
of
it
hath
been
carried
by
that
wind
to
places
at
a
greater
distance
.
When
Antiochus
commanded
all
the
Books
of
the
Scripture
in
the
hands
of
any
to
be
burned
,
they
were
not
only
preserved
,
but
presently
after
appeared
out
of
their
hidden
places
,
as
they
were
translated
into
the
Greek
Tongue
,
the
Language
then
most
known
in
the
world
,
and
made
publick
to
other
Nations
.
Truth
hath
been
often
rendred
by
such
proceedings
more
clear
and
glorious
.
The
persecution
of
Sion's
Head
,
the
Captain
of
our
Salvation
,
to
death
,
was
the
occasion
of
the
discovery
of
the
Gospel
to
the
whole
world
;
he
was
the
great
seed
,
that
being
cast
into
the
ground
became
so
fruitful
,
as
to
spread
his
branches
in
all
corners
of
the
Earth
,
Joh.
12.24
.
And
that
persecution
which
I
suppose
remains
yet
to
be
acted
,
and
which
will
be
the
smartest
,
shall
be
succeeded
by
the
clearest
eruption
of
Gospel-light
,
wherein
the
Gospel
shall
recover
its
ancient
and
primitive
glory
.
The
slaying
of
the
witnesses
shall
end
in
an
Evangelical
success
,
Rev.
11.9
,
10
,
&c.
The
world
shall
give
glory
to
the
God
of
Heaven
,
v.
13.
The
Kingdoms
of
the
world
shall
become
the
Kingdoms
of
Christ
,
v.
15.
Christ
shall
more
illustriously
reign
,
v.
17.
The
Temple
of
God
shall
be
opened
in
Heaven
,
v.
19.
The
spiritual
Israel
,
as
well
as
the
national
,
the
Antitype
as
well
as
the
Type
,
have
multiplied
under
oppression
[
](A32724-e23590-b)*
*
Decay
of
Christian
Piety
,
p.
23.
;
and
,
like
an
arched
Building
,
stood
firmer
by
all
the
weights
that
have
been
designed
to
crush
her
.
(
2.
)
She
has
often
been
Refin'd
by
the
most
violent
persecutions
of
her
Enemies
.
She
hath
not
only
surviv'd
the
flames
that
have
been
kindled
against
her
,
but
as
refin'd
Gold
come
out
more
beautiful
from
the
furnace
,
left
her
dross
behind
her
,
and
hath
been
wrought
into
a
more
beautiful
frame
by
the
hand
of
her
great
Artificer
;
like
the
sand
upon
the
sea
shore
,
she
hath
not
only
broke
the
force
of
the
waves
,
but
been
assisted
by
them
to
discharge
her
filth
,
and
been
washed
more
clean
by
those
waves
that
rusht
in
to
drown
her
.
She
hath
been
more
conformed
to
the
image
of
her
head
,
and
made
fitter
to
glorify
God
here
,
and
to
enter
into
the
glory
of
God
hereafter
.
The
Church
is
to
cast
forth
her
roots
like
Lebanon
,
Hos.
14.5
.
The
Cedar
by
its
shakings
grows
up
more
in
beauty
as
well
as
strength
,
and
the
torch
by
its
knocks
burns
the
clearer
.
Though
the
number
of
her
children
might
some
times
decrease
through
fear
,
yet
her
true
Off-spring
that
have
remained
,
have
increased
in
their
zeal
,
courage
,
and
love
to
God
.
Apostates
themselves
have
proved
refiners
of
them
that
they
have
deserted
[
](A32724-e23650-b)*
*
Dan.
11.35
.
And
some
of
them
of
understanding
shall
fall
to
try
them
,
and
to
purge
and
make
them
white
.
.
The
Corn
is
the
purer
by
the
separation
of
the
chaff
.
Thus
hath
she
grown
purer
by
flames
,
and
sounder
by
batteries
.
4.
When
she
has
seemed
to
be
forlorn
and
dead
,
God
has
restored
her
.
When
Israel
was
at
the
lowest
,
a
decree
issued
out
in
Aegypt
to
destroy
her
males
and
root
out
her
seed
,
deliverance
began
to
dawn
;
and
when
a
knife
was
at
her
throat
at
the
red
sea
,
and
scarce
a
valiant
believer
found
among
a
multitude
of
despairers
,
God
turned
the
back
of
the
knife
to
his
Israel
,
and
the
edge
to
the
throat
of
the
enemies
.
When
the
whole
Church
as
well
as
the
whole
world
seemed
to
be
at
its
last
gasp
,
God
preserved
a
Noah
as
a
spark
to
kindle
a
new
world
and
a
new
Church
by
.
When
Jerusalem
was
sackt
,
the
City
destroyed
,
the
people
dispersed
into
several
parts
of
the
Babylonish
Empire
without
any
humane
probability
of
ever
being
gathered
again
into
one
body
;
yet
she
was
preserved
,
restored
,
recollected
,
brought
out
of
the
sepulchre
,
resetled
in
her
ancient
soyl
and
recovered
her
beauty
,
which
can
be
said
of
no
other
society
in
the
world
but
this
;
whose
deliverance
and
restauration
hung
not
upon
the
will
and
policy
of
man
,
but
upon
the
Word
of
God
,
who
had
limited
their
captivity
to
seventy
years
,
and
promised
a
restauration
.
The
blessing
of
God
to
Abraham
and
Sarah
is
set
out
as
a
ground
of
faith
and
comfort
for
the
Churches
restauration
and
increase
,
Isa.
51.1
,
2
,
3.
He
will
comfort
Sion
and
comfort
all
her
wast
places
and
make
her
wilderness
like
Eden
,
and
her
desert
like
the
garden
of
God
,
that
joy
and
gladness
may
be
found
therein
;
as
well
as
he
did
enliven
the
dead
body
of
Abraham
and
the
barren
womb
of
Sarah
.
When
the
Church
hath
been
so
low
,
that
men
have
despaired
of
seeing
any
more
of
her
than
her
ashes
,
God
hath
produced
,
a
new
remnant
,
he
hath
reserv'd
a
tenth
to
return
,
Is.
6.13
.
and
fro●
the
hidden
womb
of
the
earth
brought
forth
a
new
succession
by
the
vigorous
influence
of
the
Sun
of
righteousness
.
And
after
the
last
attempt
and
success
of
the
antichristian
state
,
when
they
are
jolly
and
merry
at
the
Churches
funeral
,
Revel.
11.10
.
they
shall
soon
be
amaz'd
at
her
resurrection
,
v.
11.
as
much
as
the
high
priests
were
at
the
resurrection
of
Christ
.
For
the
Church
can
no
more
lye
in
the
grave
than
her
head
,
the
Mystical
Body
no
more
than
the
Natural
;
his
resurrection
was
an
earnest
of
this
,
and
this
the
accomplishment
of
that
;
little
difference
in
the
time
of
their
grave-state
;
three
days
the
Natural
Body
lay
,
three
days
and
an
half
only
the
Mystical
shall
lye
before
a
full
revival
.
5.
God
never
wanted
instruments
for
his
Church
in
the
due
season
.
If
Abel
be
butcher'd
by
Cain
,
God
will
raise
up
Seth
in
his
place
,
to
bring
men
to
a
publick
form
of
worship
,
Gen.
4.26
.
If
Nebuchadnezzar
be
the
ax
to
hew
down
Jerusalem
,
Cyrus
shall
be
the
instrument
to
build
her
up
;
when
his
time
is
come
he
will
not
want
an
Ezra
and
Nehemiah
to
rear
her
walls
,
nor
be
wanting
to
them
to
inspire
them
with
courage
,
and
assist
their
labour
in
spite
of
the
adversaries
that
would
give
check-mate
to
the
work
If
Stephen
be
stoned
by
the
Jews
,
he
will
cull
out
Paul
an
a
better
of
that
murder
to
be
a
preacher
of
the
Gospel
,
and
he
that
was
all
fire
against
it
,
shall
become
as
great
a
flame
for
the
propagation
of
it
;
one
Phenix
shall
arise
out
of
the
ashes
of
another
.
When
Arrianism
,
like
a
deluge
overflowed
the
world
,
the
Church
wanted
not
an
Athanasius
to
stand
in
the
gap
,
and
be
a
Champion
for
the
truth
of
the
Deity
of
Christ
.
When
enemies
rise
up
against
the
Church
from
all
quarters
to
afflict
it
,
God
raised
others
from
all
quarters
to
defend
it
,
Zach.
1.19
,
20.
Yea
those
that
have
been
the
instruments
to
support
the
Antichristian
state
against
her
,
by
giving
their
power
and
strength
to
the
beast
,
shall
turn
their
arms
against
that
which
they
supported
,
to
make
her
desolate
,
eat
her
flesh
and
burn
her
with
fire
,
Rev.
17.12
,
13
,
16.
'T
is
the
same
Christ
that
is
King
in
his
Church
,
and
the
Spirit
is
not
dispossessed
of
his
office
to
furnish
men
with
gifts
for
the
defence
and
encrease
of
it
;
he
is
still
a
spirit
of
government
in
Magistrates
,
and
the
spirit
of
fire
in
Ministers
for
the
Churches
interest
.
Now
since
the
Church
hath
maintained
its
standing
longer
than
any
other
Empire
,
&
that
in
the
midst
of
its
enemies
,
and
hath
been
both
encreased
and
refin'd
by
the
violences
used
against
her
,
since
she
hath
been
so
often
restor'd
,
and
never
wanted
instruments
for
the
rearing
and
protecting
her
,
who
can
doubt
whether
the
highest
hath
not
,
and
whether
the
highest
will
not
still
establish
her
,
and
cover
her
with
his
mighty
wings
?
3.
The
3d
thing
.
Why
it
must
needs
be
so
?
1.
'T
is
necessary
for
the
honour
of
God
.
Those
Societies
may
moulder
away
,
and
those
Religions
grow
feeble
which
have
drawn
their
birth
from
the
wisdom
of
man
,
and
been
setled
by
the
force
of
man
;
but
a
divine
work
must
needs
have
a
divine
establishment
.
T
is
so
,
(
1.
)
If
you
regard
it
as
his
main
design
in
the
Creation
of
the
world
.
Can
we
think
God
made
the
world
for
the
worlds
sake
,
that
he
pitch'd
tabernacles
here
for
a
few
creatures
,
that
could
spell
from
all
his
works
but
a
few
and
little
letters
of
his
name
?
Could
the
bare
creation
shew
to
man
so
much
as
his
back
parts
?
The
most
glorious
perfections
of
his
Nature
could
never
be
visible
in
a
handful
of
creatures
,
though
never
so
glorious
,
no
nor
in
multitudes
of
worlds
of
a
more
beautiful
aspect
,
without
the
discovery
of
the
Gospel
,
and
the
setling
a
Gospel
Church
.
How
should
we
have
known
his
patience
,
been
instructed
in
his
mercy
,
have
had
any
sense
of
his
grace
,
or
understood
the
depths
of
his
wisdom
or
heard
the
voice
of
the
bowels
of
his
love
,
so
as
they
are
linkt
together
in
his
nature
?
If
God
created
the
world
for
his
glory
,
he
created
it
for
his
highest
glory
;
a
bare
creation
without
a
redeemed
company
of
creatures
,
could
never
have
given
us
a
prospect
of
the
great
glory
of
his
Nature
,
nor
have
answered
the
end
of
God
,
which
was
the
manifestation
of
his
perfections
.
His
wisdom
broke
out
in
the
frame
of
all
creatures
giving
them
life
and
motion
;
but
his
eye
,
when
he
made
the
world
,
was
upon
the
manifestation
of
a
greater
wisdom
which
then
lay
hid
in
his
bosom
,
and
was
not
to
be
discovered
but
in
the
publishing
the
Gospel
.
Ephes.
3.9.10
.
The
wisdom
that
broke
out
in
the
creation
,
was
but
a
scaffold
,
whereon
in
time
his
wisdom
in
the
glory
of
a
Church
peculiar
to
himself
should
appear
.
All
things
were
created
for
Christ
as
well
as
by
him
,
for
him
and
his
glory
as
Mediator
and
as
Head
of
the
Church
,
and
therefore
for
the
glory
of
his
body
.
And
his
end
in
sending
Christ
was
to
gather
all
things
together
in
him
;
those
things
which
are
in
Heaven
as
well
as
those
which
are
on
earth
,
Eph.
1.10
.
And
in
order
to
that
end
he
works
all
things
[
](A32724-e24210-b)*
*
v.
11.
He
works
all
things
according
to
the
counsel
of
his
own
will
.
.
This
counsel
and
will
of
appointing
Christ
was
the
spring
and
rule
of
all
his
works
,
and
therefore
of
creation
,
as
well
as
the
rest
succeeding
it
.
He
that
would
upon
occasion
give
the
richest
parts
of
the
world
for
the
ransom
of
Sion
,
as
Aegypt
Aethiopia
Seba
,
Isa.
23.43
.
may
well
be
thought
to
create
those
and
other
nations
to
lay
a
foundation
for
her
.
We
know
that
soon
after
the
Creation
the
rest
of
God
was
disturbed
by
the
entrance
of
sin
,
which
could
not
come
unexpected
,
unforeseen
and
unpermitted
.
There
had
not
then
been
any
ground
of
rejoycing
in
the
habitable
parts
of
the
earth
,
Prov.
8.31
.
if
he
had
not
designed
something
else
.
But
he
provided
in
his
counsel
another
rest
,
and
in
order
to
that
suffered
this
first
rest
in
the
bare
creation
to
be
spoyl'd
;
Sion
he
chose
;
and
Sion
he
desired
as
his
rest
for
ever
wherein
he
would
dwell
,
Psa.
132.13
,
14.
The
end
of
God
in
creation
was
not
certainly
only
to
make
a
Sun
or
Stars
,
an
earth
bedeckt
with
plants
,
and
man
a
rational
creature
,
only
to
contemplate
these
works
,
but
to
render
him
the
acknowledgments
of
his
power
and
wisdom
[
](A32724-e24310-b)*
*
Cha●●●
.
3
Veri●
.
lib.
3.
cap.
1.
p.
16.
:
As
a
Limner
lays
his
chief
design
in
the
midst
of
the
cloth
,
and
fills
the
void
places
with
many
other
fancies
to
beautify
and
set
off
his
work
,
but
those
were
not
in
his
first
intention
,
but
his
main
design
was
the
draught
,
in
the
middle
,
surrounded
with
the
rest
.
Now
when
man
by
sin
had
made
himself
uncapable
of
performing
the
work
he
had
to
do
,
God
orders
things
so
as
to
have
a
rest
,
to
have
a
people
to
acknowledge
him
.
Hence
perhaps
the
forming
of
such
a
people
is
called
by
the
term
of
a
new
creation
,
not
only
as
it
is
an
act
of
creative
power
,
but
as
it
was
the
chief
design
of
the
exerting
his
power
in
the
creation
of
the
world
.
And
shall
the
chief
of
his
counsel
be
the
conquest
&
triumph
of
Satan
?
Shall
he
at
the
closing
up
of
the
world
be
defeated
of
his
main
contrivance
?
Surely
if
there
were
a
greater
opposition
to
Sion
than
ever
there
was
,
he
would
exert
a
greater
strength
than
ever
he
did
,
not
to
be
crost
in
his
principal
aim
.
(
2.
)
As
he
hath
been
the
Author
and
Builder
of
Sion
[
](A32724-e24380-b)*
*
His
f●●ndati●●
is
in
the
〈◊〉
Mo●●tain
.
Psal.
85.1
.
.
Great
Kings
have
a
particular
care
of
the
Cities
they
have
founded
for
the
honour
and
preservation
of
their
Name
,
and
a
testimony
of
their
Magnificence
;
with
what
choice
Priviledges
do
they
use
to
endow
them
?
with
what
strong
Garrisons
do
they
use
to
secure
them
in
time
of
danger
?
And
shall
not
the
Great
God
perpetuate
that
which
he
hath
form'd
for
his
glory
,
to
which
he
hath
given
a
peculiar
denomination
of
the
City
of
God
[
](A32724-e24410-b)*
*
Called
by
tha●
this
four
times
in
●●e
48
P●a
1
,
2
,
8
,
14.
whence
the
Psalm●st
concludes
the
establishment
of
her
.
?
Nebuchadnezzar
cannot
be
more
industrious
to
enrich
Babylon
,
which
he
had
built
by
the
might
of
his
Power
,
than
God
will
be
to
perpetuate
Sion
,
which
he
hath
built
for
the
honour
of
his
Majesty
.
God
was
the
Architect
of
this
City
,
and
gave
the
Model
.
Christ
was
the
Builder
of
this
City
,
and
rais'd
the
Structure
[
](A32724-e24490-b)*
*
Heb.
3.3
,
4.
He
,
i.
e.
Christ
,
built
the
house
,
and
he
that
built
all
things
is
God
.
.
God
laid
the
Platform
of
all
things
,
much
more
of
that
which
is
dearer
to
him
than
all
things
:
He
laid
the
Foundation
of
it
by
his
Son
;
whereas
the
Jewish
Synagogue
was
form'd
by
the
Ministry
of
Moses
;
he
hath
poured
upon
her
greater
Treasures
of
knowledg
,
a
fuller
measure
of
the
Spirit
than
he
did
before
,
that
the
knowledg
of
precedent
Ages
was
nothing
in
comparison
of
that
which
he
lighted
in
the
Gospel
Sion
,
in
the
fulness
of
time
.
The
Spirit
hath
form'd
the
Church
in
the
womb
of
the
world
,
as
he
form'd
Christ
in
the
womb
of
the
Virgin
.
The
natural
and
the
mystical
Body
of
the
Son
of
God
have
the
same
Author
and
Original
;
not
a
stone
fitted
to
be
a
part
in
composing
this
Temple
,
but
was
culled
out
,
and
polisht
by
God
,
1
Pet.
3.5
.
He
that
laid
the
corner
stone
,
fixeth
the
lively
stones
to
become
a
spiritual
house
.
Are
built
;
not
built
themselves
;
't
is
his
house
,
because
he
built
it
,
as
well
as
his
house
because
he
dwells
in
it
,
and
rules
it
as
the
Master
of
the
Family
.
Though
the
whole
Fabrick
of
Nature
is
God's
work
,
yet
the
Church
is
peculiarly
,
and
by
way
of
distinction
called
his
work
[
](A32724-e24590-b)*
*
Hab.
3.2
.
Revive
thy
work
.
;
and
every
stone
in
it
is
called
his
Jewel
[
](A32724-e24620-b)*
*
Mal.
3.17
.
My
Jewels
.
,
made
so
by
his
Power
,
in
working
a
real
change
;
for
by
nature
they
were
as
unfit
as
the
common
Pebbles
of
the
Earth
.
He
is
therefore
peculiarly
called
the
Creator
of
Israel
,
Isa.
43.15
.
As
he
hath
maintained
a
Creation
revolted
from
him
,
notwithstanding
all
the
provoking
sins
of
men
;
so
he
will
maintain
a
Creation
dear
to
him
,
notwithstanding
all
the
bloody
contrivances
of
men
.
Sion's
Inheritance
is
secured
,
because
't
is
a
branch
of
God's
planting
,
Isa.
60.21
.
Things
are
preserv'd
by
the
same
means
whereby
they
are
first
setled
.
Is
it
not
then
for
the
honour
of
God
to
be
the
Establisher
of
that
by
the
Power
of
his
might
,
whereof
he
hath
been
the
Founder
by
the
strength
of
his
Arm
?
He
made
not
use
of
the
Riches
,
Power
and
Wisdom
of
the
World
,
to
lay
the
Foundation
of
Sion
;
but
as
the
Jews
,
he
wrought
as
it
were
with
a
Trowel
in
one
hand
,
and
a
Sword
in
the
other
,
and
erected
her
Walls
against
the
force
and
policy
of
Hell
and
Earth
;
and
as
he
founded
it
without
worldly
advantages
,
and
against
the
stream
of
corrupt
Nature
,
he
knows
how
to
preserve
it
when
the
wit
and
strength
of
the
World
are
contrary
to
it
.
It
would
be
too
low
a
conceit
of
the
Wisdom
and
Power
of
God
,
to
imagine
that
he
should
undertake
so
great
a
work
,
to
be
baffled
in
the
end
he
designed
to
himself
:
His
Wisdom
is
as
much
concerned
in
honour
to
work
wonders
for
the
preservation
of
Sion
,
as
his
Power
was
imployed
at
first
miraculously
,
to
lay
the
first
corner
stone
of
her
.
(
3.
)
As
he
hath
been
the
preserver
and
inlarger
of
her
to
this
day
.
Men
think
themselves
concerned
in
honour
to
perfect
those
which
they
call
their
creatures
,
and
often
regard
one
act
of
kindness
as
an
engagement
upon
them
to
successive
acts
of
the
like
nature
.
'T
is
not
for
the
honour
of
any
man
to
stand
by
a
friend
a
long
time
,
and
to
enjoy
the
glory
of
assisting
him
,
and
desert
him
at
the
last
pinch
.
God
set
up
the
Church
after
the
fall
in
Adam's
Family
,
rather
than
create
a
new
world
to
create
a
new
Church
;
he
raised
up
Seth
to
propagate
it
,
when
Abel
was
taken
off
by
the
bloody
hands
of
his
Brother
;
he
preserv'd
it
in
Noah's
Family
,
in
the
midst
of
a
corrupted
and
degenerate
world
,
and
settled
it
upon
the
Foundation
of
the
Gospel
in
both
;
Upon
the
first
promise
in
the
Family
of
Adam
,
Gen.
3.15
.
Upon
the
sweet-smelling
Sacrifice
offered
by
Noah
,
Gen.
8.20
,
21
,
2●
.
Not
upon
the
Symbol
or
Type
,
the
blood
of
the
beasts
,
but
upon
the
thing
signified
by
it
;
and
the
preservation
of
the
world
promised
after
that
Sacrifice
,
was
chiefly
in
order
to
the
preservation
of
a
Church
in
it
,
as
the
Creation
of
the
world
was
in
order
to
the
erecting
it
;
and
therefore
the
Rain-bow
settled
then
as
a
sign
of
the
Covenant
,
for
the
worlds
preservation
from
a
Flood
of
Waters
,
is
made
the
sign
of
the
Everlasting
Covenant
of
Peace
,
both
in
Ezekiel
[
](A32724-e24800-b)*
*
Ezek.
1.28
.
,
and
in
the
Revelation
[
](A32724-e24820-b)*
*
Rev.
4.3
.
,
as
a
sign
he
would
preserve
his
Church
from
the
multitude
of
Waters
,
from
the
Rage
of
the
People
,
signified
by
Waters
in
the
Prophetick
part
of
Scripture
,
and
from
the
Floods
that
the
Devil
should
cast
out
against
her
.
And
thence
it
is
that
this
Covenant
of
her
Establishment
is
compared
with
that
Covenant
God
swore
to
Noah
,
and
the
Faith
of
the
Church
strengthened
by
reflection
upon
that
,
Isa.
54.9
.
After
this
settling
it
in
Noah
,
he
fixed
it
in
Abraham
,
and
cleared
up
the
Promise
of
the
Messiah
,
with
a
greater
evidence
than
to
the
Ages
before
:
He
multiplied
it
in
the
fleshly
Israel
,
and
enlarged
the
bounds
of
it
to
a
whole
Nation
.
After
that
,
he
takes
away
the
partition
wall
,
and
spreads
her
Confines
to
the
possession
of
the
Gentiles
,
that
the
Sons
of
Japhet
might
dwell
in
the
Tents
of
Shem
,
according
to
his
Promise
,
Gen.
9.27
.
out
of
the
forelorn
Gentiles
,
as
stupid
as
stocks
and
stones
,
he
raiseth
up
Children
,
a
great
posterity
to
Abraham
.
Those
that
he
imployed
in
the
erecting
Sion
,
and
establishing
the
Law
that
went
out
from
her
in
the
rubbish
of
the
Gentiles
,
he
struck
off
from
all
humane
assistances
,
all
strength
and
power
in
themselves
,
when
he
commanded
them
not
to
depart
from
Jerusalem
,
but
to
wait
there
for
a
power
from
on
high
,
before
they
ventured
to
be
Witnesses
to
him
,
and
publish
his
Name
,
not
only
in
the
uttermost
parts
of
the
Earth
,
but
in
Jerusalem
,
the
City
where
they
were
to
abide
,
or
in
any
part
of
Judaea
,
Acts
1.4
,
8.
They
were
not
to
speak
a
word
of
him
in
their
own
strength
,
or
in
any
strength
less
than
a
Power
from
Heaven
,
which
was
to
be
given
them
by
the
sending
the
Spirit
:
and
this
he
calls
the
promise
of
the
Father
;
as
signifying
his
purpose
to
enlarge
his
Church
as
well
as
build
it
at
the
first
,
by
himself
and
his
own
power
.
'T
is
this
the
promise
of
the
Father
our
Saviour
there
pitches
their
faith
upon
,
and
't
is
this
our
faith
should
be
established
in
in
all
conditions
of
the
Church
.
Now
hath
God
thus
rear'd
up
a
Church
out
of
the
ashes
of
mans
original
Apostacy
,
setled
it
among
the
murmuring
and
ungrateful
Israelites
that
industriously
longed
for
the
Garlick
and
Onions
of
Aegypt
,
as
weary
of
the
greatness
of
his
mercy
to
them
,
and
propagated
it
to
the
Idolatrous
Gentiles
fill'd
with
all
unrighteousness
,
as
bad
as
bad
could
be
,
as
is
described
,
Rom.
1.29
,
30
,
31
?
To
what
purpose
was
the
enlarging
the
Churches
Patent
,
if
he
did
intend
the
footsteps
of
her
should
ever
be
rooted
out
of
the
world
?
He
pickt
out
the
weakest
,
poorest
persons
as
the
matter
of
it
,
that
he
might
shew
his
own
honour
in
preserving
it
:
he
hath
yet
supported
her
all
the
while
she
hath
carryed
the
cross
of
her
Lord
:
he
hath
sent
his
spirit
to
frame
a
succession
of
new
materials
for
her
:
how
fruitless
would
all
this
be
,
if
he
should
let
Hell
waste
the
Temple
erected
for
Heaven
?
What
?
did
he
gather
and
enlarge
the
Church
only
to
make
it
a
richer
conquest
,
and
a
fatter
morsel
for
the
Devil
?
How
vain
would
his
former
kindness
appear
,
if
he
should
let
it
utterly
sink
as
long
as
the
world
endures
?
It
cannot
be
imagin'd
with
any
semblance
of
reason
,
that
God
hath
taken
all
this
care
about
the
nursing
and
growth
of
the
Church
from
small
beginnings
,
to
let
his
darling
be
a
prey
to
the
mouth
of
Lyons
,
and
be
of
no
other
use
than
to
fatten
his
enemies
.
(
4.
)
In
regard
of
the
cost
and
pains
he
hath
been
at
about
Sion
.
Did
the
creation
of
the
world
ever
cost
him
so
much
?
Was
there
one
tear
,
one
groan
,
one
sigh
,
much
less
the
blood
of
the
Son
of
God
expended
in
laying
the
foundation
of
it
?
When
the
matter
of
it
was
without
form
and
void
,
the
beauty
of
it
was
not
wrought
with
a
washing
with
blood
.
When
God
established
the
clouds
above
,
and
strengthn'd
the
foundations
of
the
deep
,
when
he
gave
the
sea
his
decree
,
and
appointed
the
foundations
of
the
earth
,
the
Son
of
God
was
by
him
rejoicing
in
the
habitable
parts
of
the
earth
and
his
delights
were
among
the
sons
of
men
,
Prov.
8.28
,
29
,
31.
Not
bleeding
and
dying
.
But
this
he
must
do
,
he
must
take
humane
nature
,
be
bruised
in
his
heel
by
the
serpent
,
and
be
a
Sacrifice
himself
,
make
an
atonement
for
sin
,
before
a
stone
for
the
building
of
spiritual
Sion
could
be
fram'd
and
laid
.
What
pains
have
been
taken
also
in
the
effecting
it
?
The
birth
of
the
Church
was
a
work
of
greater
power
than
the
fabrick
of
the
world
;
a
few
words
went
to
the
rearing
of
that
;
in
the
revolution
of
six
days
it
was
set
upon
its
feet
:
but
many
a
year
was
God
in
travel
before
Sion
was
brought
forth
;
there
was
an
enemy
as
potent
as
Hell
to
deal
with
in
setting
it
in
Adams
family
after
mans
Apostacy
:
The
corrupt
nature
,
that
had
then
got
the
possession
of
the
world
,
to
contest
with
.
The
world
must
be
drowned
to
bring
it
to
a
second
nativity
and
establishment
in
Noah
.
The
forming
the
Church
of
the
Jews
was
not
without
some
pangs
of
nature
;
what
signs
and
wonders
,
and
great
terrours
were
wrought
in
its
bringing
forth
out
of
Aegypt
,
and
striking
off
the
chains
of
her
Captivity
?
Deut.
4.34
.
What
fire
,
blackness
,
darkness
,
tempest
,
that
made
a
convulsion
in
the
Souls
of
those
that
were
to
be
her
materials
?
Heb.
12.18
,
19.
And
the
bringing
forth
the
Gentile
Church
,
and
enlarging
the
cords
and
stakes
of
Sion
,
was
preceded
by
the
darkening
the
Sun
,
the
trembling
of
the
Earth
,
the
opening
of
the
Graves
,
the
suffering
of
that
which
was
dearest
to
God
himself
.
No
Power
was
ever
employed
so
signally
in
the
Affairs
of
any
worldly
concern
,
as
in
the
settlement
of
Sion
.
The
devouring
waves
of
the
Red
Sea
have
been
made
her
Bulwarks
,
and
the
Sand
,
the
Grave
of
her
Enemies
,
hath
been
a
path
for
her
passage
.
The
Sun
hath
forgotten
his
natural
Race
,
to
gaze
upon
her
Victories
,
Josh.
10.13
.
Angels
have
been
commissioned
to
be
her
Champions
,
and
fight
her
Battels
,
2
King
.
19.35
.
The
whole
Host
of
Heaven
have
been
arrayed
to
fight
for
Sion
on
Earth
.
The
merciless
nature
of
the
fire
hath
been
curb'd
,
to
preserve
her
children
,
when
she
seemed
to
be
reduced
to
a
small
number
;
and
the
mouths
of
hunger-starv'd
Lions
have
been
bridled
for
the
same
purpose
,
Dan.
6.22
.
The
proudest
Enemies
to
her
have
been
vanquisht
by
Frogs
,
and
Lice
;
and
Tyrants
,
that
would
lay
their
hands
upon
her
,
have
been
made
to
their
disgrace
a
living
Banquet
for
Worms
the
vilest
creatures
,
Act.
12.23
.
And
indeed
,
after
the
malice
of
the
Devil
had
usurpt
God's
right
in
the
Creation
,
and
had
drawn
the
chiefest
of
his
sublunary
creatures
into
an
Apostacy
with
himself
,
no
less
than
an
Infinite
Power
could
be
engaged
against
the
greatest
of
created
Powers
,
if
God
would
not
forego
his
own
honour
in
suffering
himself
to
be
deprived
of
the
fruit
of
his
works
.
No
less
than
Infinite
Power
could
erect
a
Church
in
the
world
;
that
God
might
have
the
fruit
of
his
Creation
,
he
ordered
this
Power
to
appear
,
struck
down
the
Gates
of
Hell
,
sent
his
Son
to
rescue
his
Honour
,
and
his
Spirit
to
polish
stones
for
his
Temple
.
Every
one
that
is
fitted
for
this
Building
,
had
Almightiness
at
work
with
him
before
he
was
form'd
,
Eph.
1.19
,
20.
Every
stone
was
hewed
by
the
Spirit
,
and
the
Image
of
God
was
imprinted
by
a
Divine
Efficacy
.
Shall
the
fruit
of
so
much
Power
,
and
the
mark
of
his
own
Image
,
want
an
establishment
,
God
would
seem
to
be
careless
of
the
Treasures
of
his
own
Nature
,
wherewith
he
hath
endow'd
her
.
Shall
all
this
cost
and
pains
be
to
no
purpose
?
Were
the
Gates
of
Hell
taken
down
to
be
set
up
again
more
strongly
?
and
the
chargeable
Counsels
of
God
to
be
puft
away
by
the
breath
of
Satan
?
Doth
it
consist
with
his
Wisdom
to
let
Sion
fall
out
of
his
hands
into
the
power
of
her
old
Oppressor
?
Men
are
more
desirous
to
preserve
the
Estate
they
have
gotten
by
sweat
,
than
that
which
is
left
them
by
Inheritance
;
and
are
most
careful
in
settling
that
which
hath
cost
them
more
Treasure
,
and
more
Labour
.
Jacob
sets
a
value
upon
the
Portion
he
got
with
his
Sword
and
Bow
,
Gen.
48.22
.
No
less
will
God
upon
that
Sion
he
hath
wrested
out
of
the
world
by
the
Might
of
his
Arm.
(
5.
)
In
regard
of
Faithfulness
:
His
Veracity
is
ingaged
.
[
1.
]
In
regard
of
Faithfulness
to
Christ
the
Head
.
The
Spirit
was
promised
to
Christ
,
Act.
2.33
.
Having
received
the
promise
of
the
Holy
Ghost
,
i.
e.
the
Holy
Ghost
promised
to
him
by
the
Father
:
He
received
that
which
was
promised
;
his
receiving
it
from
God
implyed
the
Spirit
's
being
promised
to
him
by
God
.
To
what
end
was
this
Spirit
given
him
,
and
sent
by
him
?
To
convince
the
world
of
righteousness
,
John
16.10
.
an
effect
necessary
to
the
building
Sion
.
For
this
end
he
received
it
,
for
this
end
therefore
it
was
promised
to
him
.
The
promise
would
be
vain
,
the
performance
of
the
promise
,
in
the
mission
of
the
Holy
Ghost
,
would
be
to
no
purpos●
if
the
end
for
which
he
was
promised
,
and
for
which
he
was
sent
,
were
not
perform'd
,
if
there
should
not
be
a
perpetual
number
convinced
of
,
and
imbracing
that
righteousness
of
Christ
,
which
hath
been
manifested
by
his
going
to
the
Father
.
God
also
promised
him
a
great
posterity
after
his
making
his
soul
an
offering
for
sin
,
Isa.
53.10.11
.
A
seed
that
he
should
see
,
therefore
stable
and
perpetual
[
](A32724-e25610-b)‖
‖
A
posterity
was
to
follow
his
Sacrifice
,
his
Cross
was
to
give
them
being
,
and
his
Blood
was
to
give
them
life
.
,
because
always
visible
to
him
.
God
pawn'd
his
word
upon
the
condition
of
his
death
;
the
condition
was
performed
to
the
full
satisfaction
of
God
:
his
Truth
therefore
hath
no
evasion
,
no
plea
to
deny
the
performance
of
the
promise
in
raising
up
a
multitude
of
believers
in
the
world
,
and
such
a
multitude
as
shall
always
be
seen
with
pleasure
by
him
,
as
good
,
and
sound
children
and
the
travel
of
the
mothers
womb
,
are
by
the
parents
.
The
truth
of
God
is
oblig'd
by
Christ's
exact
performance
of
the
condition
,
as
well
as
by
the
particular
respect
he
hath
to
the
glory
of
it
;
it
was
for
the
Church
Christ
gave
himself
,
Eph.
5.25
.
'T
is
necessary
therefore
that
God
should
preserve
and
establish
a
Church
for
him
to
the
end
of
the
world
;
that
Christ
might
not
by
any
default
of
his
Father
,
lose
the
end
and
design
of
his
death
,
there
shall
be
a
generation
of
believers
,
a
little
seed
lying
in
the
midst
of
all
the
chaff
;
so
God
promised
[
](A32724-e25640-b)*
*
Psal.
72.17
.
His
name
shall
be
continued
as
long
as
the
world
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
His
name
shall
be
propagated
in
a
perpetual
birth
of
Children
,
it
shall
be
sound
while
the
Sun
in
the
Heaven
keeps
its
station
.
(
2.
)
In
regard
of
faithfulness
to
the
Church
it self
.
How
doth
the
word
sparkle
with
promises
to
Sion
in
all
her
concerns
?
He
hath
promised
an
indissolvable
marriage
,
the
fixing
a
knot
that
shall
never
be
untied
[
](A32724-e25710-b)*
*
Hos.
2.19
.
I
will
betroth
thee
unto
me
for
ever
,
and
that
in
judgment
,
righteousness
,
loving
kindness
,
mercy
;
faithfulness
.
.
A
marriage
,
that
shall
never
end
in
widdow-hood
,
so
that
Judgment
,
righteousness
,
loving
kindness
,
mercy
,
faithfulness
must
first
fail
,
before
the
Church
meet
with
an
entire
dissolution
,
i.
e.
God
and
the
glorious
perfections
of
his
nature
shall
fail
,
before
the
Church
be
forsaken
,
and
left
to
her
enemies
.
She
is
no
less
assur'd
of
continual
supplies
and
nourishment
,
and
that
by
no
meaner
a
hand
than
that
of
God
himself
,
Isa.
27.3
.
I
the
Lord
do
keep
it
,
I
will
water
it
every
moment
,
I
will
keep
it
night
and
day
.
(
Nor
a
meaner
dew
than
himself
,
Hos.
14.5
.
)
Also
without
the
failing
her
a
minute
;
he
would
water
her
with
doctrine
to
preserve
her
verdure
and
increase
her
growth
.
He
would
be
her
Guardian
night
and
day
,
in
the
darkness
of
adversity
,
in
the
sunshine
of
prosperity
;
so
that
Satan
should
not
outwit
,
nor
the
craft
and
subtilty
of
hereticks
waste
her
;
for
it
refers
to
v.
1.
wherein
God
promiseth
her
to
punish
the
piercing
Serpent
,
the
crooked
Serpent
,
that
by
various
windings
and
turnings
insinuates
himself
to
the
destruction
of
men
.
And
he
adds
v.
4.
Fury
is
not
in
me
,
he
lays
by
his
anger
against
her
,
as
considered
in
apostate
nature
;
the
fury
of
Hell
shall
not
prevail
where
the
anger
of
God
is
pacified
,
but
her
enemies
shall
be
as
bryars
and
thorns
before
him
.
He
hath
a
consuming
fury
for
her
enemies
,
though
he
hath
none
for
his
vineyard
.
Protection
is
in
no
less
measure
promised
,
and
that
not
a
temporary
one
,
nor
a
bare
defence
,
but
with
the
ruin
of
her
enemies
,
and
treading
them
down
,
as
straw
is
trodden
down
for
the
Dunghil
,
Isa.
25.10
.
In
this
mountain
shall
the
hand
of
the
Lord
rest
.
By
hand
is
meant
his
power
,
and
by
rest
is
meant
the
perpetual
motion
of
it
for
her
,
and
that
against
the
most
furious
,
malicious
&
powerful
of
her
Enemies
,
Mat.
16.18
.
against
the
gates
of
hell
:
against
the
wisdom
of
Hell
,
gates
being
the
seat
of
councel
,
against
the
censures
and
sentences
of
Hell
,
gates
being
the
place
of
judicature
,
against
the
arms
of
Hell
,
gates
being
the
place
of
strength
&
guards
.
When
Christ
secures
against
Hell
,
he
secures
against
all
that
receive
their
commission
from
Hell
;
neither
Hell
it self
,
nor
the
instruments
edg'd
and
envenomed
by
Hell
,
shall
prevail
against
her
;
she
is
secur'd
for
her
assemblies
in
one
part
or
other
,
when
they
gather
together
to
hear
the
Law
,
and
to
sacrifice
;
And
I
that
am
the
Lord
thy
God
,
from
the
Land
of
Aegypt
,
will
yet
make
thee
to
dwell
in
tabernacles
,
as
in
the
days
of
Solemn
feasts
,
Hos.
12.9
.
't
is
a
promise
to
the
Church
,
it
was
never
yet
,
nor
appears
like
to
be
performed
to
the
ten
tribes
as
a
Nation
,
but
to
their
Posterity
as
swallowed
up
in
,
&
embodied
with
the
Gentiles
.
The
conquest
of
her
enemies
is
secur'd
to
her
,
Ps.
110.1
.
The
promise
is
made
to
Christ
of
making
his
enemies
his
footstool
:
But
made
to
him
as
Davids
Lord
,
and
consequently
as
the
Lord
of
his
people
,
as
King
in
Sion
:
and
therefore
made
to
the
whole
body
of
his
loyal
subjects
.
And
,
all
those
things
are
of
little
comfort
without
duration
and
stability
,
which
is
also
secur'd
to
her
,
Hos.
6.3
.
His
going
forth
,
i.
e.
the
going
forth
of
God
in
the
Church
,
is
prepared
as
the
morning
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Stable
;
His
appearance
for
her
,
and
in
her
,
is
as
certain
as
the
dawning
of
the
morning
light
at
the
appointed
hour
.
All
the
clouds
which
threaten
a
perpetual
night
,
cannot
hinder
it
,
all
the
workers
of
darkness
cannot
prevent
it
;
the
morning
will
dawn
whether
they
will
or
no.
Her
duration
is
compared
to
the
most
durable
things
,
to
that
of
the
Cedar
the
most
lasting
of
all
plants
.
Three
times
it
is
compared
to
Lebanon
in
the
promise
,
Hos.
14.5
,
6
,
7.
The
Cedar
never
rots
,
worms
eat
it
not
.
'T
is
not
only
free
from
putrifaction
it self
,
but
the
juyce
of
it
preserves
other
things
.
Numa's
Books
[
](A32724-e26040-b)*
*
Sanct.
in
loc.
,
though
of
paper
,
yet
dipt
in
the
juyce
of
Cedar
,
remained
without
corruption
in
the
ground
500
years
.
How
shall
that
God
who
always
remembers
every
thing
,
yea
the
meanest
of
his
creatures
,
forget
his
own
variety
of
expressions
and
multiplyed
promises
concerning
his
Sion
?
(
6.
)
In
regard
,
't
is
the
seat
of
his
glory
.
'T
is
the
branch
of
his
planting
,
the
work
of
his
hands
,
that
he
might
be
glorified
,
Isa.
60.21
.
His
glory
would
have
a
brush
,
if
Sion
should
sink
to
ruin
.
He
sows
her
for
himself
,
Hos.
2.23
.
speaking
of
the
Church
in
the
time
of
the
Gospel
,
not
to
the
Devil
,
to
sin
,
to
the
world
,
but
to
his
own
glory
.
As
husbandmen
sow
their
Fields
for
their
own
use
,
to
reap
from
them
a
fruitful
crop
;
and
therefore
till
the
Harvest
be
in
,
they
take
care
to
make
up
the
breaches
,
and
preserve
them
from
the
Incursions
of
beasts
.
Though
God
hath
an
objective
glory
from
all
creatures
,
yet
he
hath
an
active
glory
only
from
the
Church
.
'T
is
Israel
,
the
house
of
Aaron
,
and
those
that
fear
the
Lord
,
that
the
Psalmist
calls
upon
to
render
God
the
praise
of
the
eternity
of
his
mercy
,
Psal.
118.2
,
3
,
4.
He
forbids
the
prophane
and
disobedient
world
to
take
his
Covenant
in
their
mouth
,
Psal.
50.16
.
None
do
,
none
can
truly
honour
and
acknowledg
him
,
but
the
Church
;
therefore
the
Apostle
in
his
Doxology
appropriates
the
glory
that
is
to
be
given
to
God
as
the
object
,
to
the
Church
as
the
subject
,
Ephes.
3.21
.
Vnto
him
be
glory
in
the
Church
by
Jesus
Christ
throughout
all
Ages
,
world
without
end
.
So
solemn
a
wish
from
so
great
an
Apostle
,
that
it
should
be
,
amounts
to
a
certainty
that
it
will
be
.
There
cannot
be
a
glory
to
God
in
the
Church
throughout
all
Ages
,
without
the
continuance
of
the
Church
in
all
Ages
.
God
will
have
a
revenue
of
glory
paid
him
during
the
continuance
of
the
world
;
there
shall
therefore
be
a
standing
Church
during
the
duration
of
the
world
;
while
he
therefore
expects
a
glory
from
the
midst
of
his
People
,
he
will
be
a
wall
of
fire
round
about
them
,
and
keep
Sion
one
where
or
other
in
a
posture
to
glorifie
him
.
What
is
the
Apostles
motive
to
this
glory
?
'T
is
not
a
remote
power
,
such
as
can
act
,
but
will
not
;
but
a
power
operative
in
the
Church
,
in
doing
those
things
for
her
,
which
she
could
never
ask
,
nor
think
for
her self
[
](A32724-e26310-b)*
*
v.
20.
Now
to
him
that
is
able
to
do
exceeding
abundan
ly
above
all
that
we
ask
or
think
,
according
to
the
power
that
works
in
us
.
.
God
hath
a
greater
glory
from
the
Church
,
than
he
can
have
from
the
world
;
he
therefore
gives
her
more
signal
experiments
of
his
Power
,
Wisdom
and
Love
,
than
to
the
rest
of
the
world
.
He
had
a
glory
from
Angels
,
but
only
as
Creator
,
not
as
Redeemer
,
till
they
were
acquainted
with
his
design
,
and
were
speculators
of
his
actions
in
gathering
a
Church
in
the
world
.
The
Church
therefore
was
the
original
of
the
new
glory
,
and
praise
,
the
Angels
presented
to
God
.
Glory
in
the
Church
by
Christ
.
Musculus
thinks
that
is
added
to
distinguish
it
from
the
Jewish
Church
,
which
was
settled
by
the
Ministry
of
Moses
;
as
much
as
to
say
,
God
had
not
so
much
glory
by
the
Tabernacles
of
Jacob
,
as
he
hath
by
the
Church
as
settled
by
Christ
.
Or
,
by
Christ
notes
the
manner
of
the
presenting
our
praise
,
and
the
ground
of
the
acceptance
of
our
praise
.
God
accepts
no
glory
but
what
is
offered
to
him
by
the
hand
of
Christ
;
and
Christ
presents
no
glory
but
what
is
paid
him
by
the
Church
.
'T
is
the
Church
then
,
and
the
Gospel-Church
that
preserves
the
glory
of
God
in
the
world
.
If
the
Church
therefore
ceaseth
,
the
glory
of
God
in
the
world
ceaseth
.
But
since
God
hath
created
all
for
his
own
glory
,
separated
a
Church
out
of
the
world
for
his
glory
,
appointed
his
Son
the
Head
of
it
,
that
he
might
be
glorified
,
his
Church
therefore
is
as
dear
to
him
as
his
glory
,
and
dear
to
him
in
order
to
his
glory
;
in
establishing
it
therefore
he
establishes
his
own
honour
and
name
.
It
shall
therefore
remain
in
this
world
to
glorifie
him
,
afterwards
in
another
to
glorifie
him
,
and
be
glorified
by
him
.
(
7.
)
In
regard
that
't
is
the
object
of
his
peculiar
affection
.
Establishment
of
a
beloved
object
is
inseparable
from
a
real
affection
.
By
this
he
secures
the
Spiritual
Sion
,
or
Gospel-Church
both
from
being
forsaken
by
him
,
or
made
desolate
by
her
Enemies
,
because
she
was
Hephzibah
[
](A32724-e26430-b)*
*
Isa.
62.4
.
,
my
delight
,
or
,
my
will
is
in
her
,
as
if
he
had
no
will
to
any
thing
but
what
concern'd
her
and
her
safety
:
As
men
ingrave
upon
their
Rings
the
Image
of
those
friends
that
are
dearest
to
them
,
and
as
the
Jews
in
their
Captivity
engraved
the
Effigies
of
their
City
upon
their
Rings
,
to
keep
her
in
perpetual
remembrance
,
so
doth
God
engrave
Sion
upon
the
palms
of
his
hands
,
Isa.
49.16
.
to
which
the
Holy
Ghost
seems
to
allude
.
He
so
loves
his
Israel
,
that
he
who
will
be
commanded
by
none
,
stoops
to
be
commanded
by
them
in
things
concerning
his
Sons
,
Isa.
45.10
.
Not
only
ask
of
me
what
you
want
,
but
command
me
in
the
things
that
are
to
come
;
the
pleas
of
my
promises
of
things
to
come
,
and
your
desires
to
bring
them
forth
as
the
work
of
my
hand
,
shall
be
as
powerful
a
motive
to
me
,
as
a
command
from
a
Superiour
is
to
an
obedient
Inferiour
;
for
it
is
to
things
to
come
,
such
things
that
God
hath
predicted
,
that
he
limits
their
asking
,
which
he
calls
also
here
a
commanding
of
him
.
There
was
a
real
love
in
the
first
choice
;
there
is
an
intenseness
of
love
in
the
first
attraction
,
Jer.
31.3
.
I
have
loved
thee
with
an
everlasting
love
,
therefore
with
loving-kindness
have
I
drawn
thee
.
His
love
,
which
had
a
being
from
Eternity
,
is
exprest
by
words
of
more
tenderness
,
when
he
comes
to
frame
her
;
lovingkindness
;
as
if
his
affection
seemed
to
be
increased
,
when
he
came
to
the
execution
of
his
Counsel
.
According
to
the
vigour
of
his
immutable
Love
will
be
the
strength
of
her
immutable
Establishment
.
This
promise
is
made
,
not
to
the
Church
in
general
,
but
to
all
the
Families
of
the
spiritual
Israel
,
v.
1.
Men
are
concern'd
in
honour
for
that
upon
which
they
have
plac'd
their
affection
.
Shall
there
then
be
decays
in
the
kindness
of
that
God
,
whose
glory
it
is
to
be
immutable
?
Is
it
possible
this
Fountain
should
be
frozen
in
his
breast
?
Was
there
not
a
love
of
good
will
to
Sion
to
frame
her
,
to
pick
out
her
materials
when
they
lay
like
Swine
in
the
confused
mass
,
and
dirty
mire
of
a
corrupt
world
?
Is
there
not
also
a
love
of
delight
,
since
he
hath
refined
and
beautified
her
by
imparting
to
her
of
his
own
comliness
,
Ezek.
16.14
.
Is
it
likely
this
affection
should
sink
into
carelesness
?
And
the
fruit
of
so
much
love
be
dasht
in
peices
?
Can
such
tenderness
be
so
unconcerned
,
as
to
let
the
apple
of
his
eye
be
pluckt
out
?
To
be
a
lazy
spectator
of
the
pillage
of
his
Jewels
by
the
powers
of
Hell
?
to
have
the
Center
of
his
delight
tost
about
at
the
pleasure
of
men
and
Devils
?
Shall
a
Mother
be
careless
of
her
sucking
Child
?
How
then
can
that
God
,
whose
tenderness
to
the
Church
,
cannot
be
equalled
by
the
bowels
of
the
most
compassionate
mother
to
her
infants
?
Surely
God
is
concerned
in
honour
,
to
maintain
against
a
feeble
Devil
,
and
a
decrepit
world
,
that
which
is
the
object
of
his
almighty
affection
.
(
8.
)
In
regard
of
the
natural
weakness
of
the
Church
.
No
generous
Prince
but
will
think
himself
bound
in
honour
to
support
the
weaker
subject
:
no
tender
parent
but
will
acknowledg
himself
obliged
in
affection
to
take
a
greater
care
of
the
weaker
than
the
stronger
Child
;
The
Gardiner
adds
props
to
the
feeblest
plants
,
that
are
most
exposed
to
the
fury
of
the
storms
,
and
have
least
strength
to
withstand
them
.
The
powers
of
the
world
have
always
been
the
Churches
enemies
;
the
wise
have
set
their
reason
,
and
the
mighty
their
arms
against
her
;
the
Devil
,
the
God
of
this
world
,
is
so
far
from
being
her
friend
,
that
Sion
hath
been
the
only
object
of
his
spite
.
He
contrives
only
floods
to
drown
her
,
or
mines
to
demolish
her
.
Her
own
friends
are
often
so
darkened
,
or
divided
,
that
they
cannot
some
times
for
Ignorance
,
and
will
not
other
times
for
peevishness
hit
upon
,
and
use
the
right
means
for
her
preservation
.
'T
is
an
honourable
thing
then
for
that
God
,
who
entitles
himself
the
Father
of
the
fatherless
,
to
shew
his
own
power
and
grace
in
her
establishment
.
The
fatherless
condition
of
the
Church
is
an
argument
she
hath
sometimes
used
to
procure
the
assistance
she
wanted
[
](A32724-e26650-b)*
*
Hos.
14.3
.
With
thee
the
fatherless
finds
mercy
.
.
And
the
weakness
of
Jacob
urged
by
the
Prophet
excited
repentance
in
God
and
averted
two
Judgments
which
were
threatned
against
that
people
,
Amos.
7.2
,
3
,
5
,
6.
'T
is
no
mean
motive
to
him
to
help
the
helpless
,
this
opportunity
he
delights
to
take
;
when
there
was
no
man
to
help
,
no
intercessor
to
plead
,
then
his
own
arm
brought
Salvation
.
When
he
saw
no
defenders
,
but
all
ravagers
,
no
Physicians
,
but
all
wounders
,
then
should
the
Spirit
of
the
Lord
lift
up
a
standard
,
Isa.
59.16.19
.
To
conclude
,
if
Sion
,
the
Gospel
Church
,
were
not
of
as
long
a
duration
as
the
standing
of
the
world
,
God
would
lose
the
honour
of
his
creation
,
after
the
Devil
by
sin
had
made
the
creatures
unuseful
for
those
ends
to
which
God
had
appointed
them
by
his
first
institution
.
The
wisdom
of
God
had
been
blurred
,
the
serpent
would
have
Triumphed
,
the
Kingdom
of
God
had
been
dissolved
,
the
enemy
would
have
enjoy'd
a
remediless
tyranny
,
had
not
God
put
his
hand
to
the
work
,
and
erected
a
new
Kingdom
to
himself
out
of
the
ruins
of
the
fall
.
And
since
God
was
pleased
to
take
this
course
rather
than
create
a
new
world
,
and
hath
laid
the
foundation
of
a
new
Kingdom
by
drawing
some
out
of
that
common
rebellion
,
the
humane
nature
was
fallen
into
,
and
that
he
might
do
it
with
honour
to
himself
,
hath
sent
his
Son
upon
that
errand
,
by
his
blood
to
bring
back
man
to
God
,
and
his
spirit
to
make
men
fit
for
a
Communion
with
him
,
and
hath
backt
his
affection
to
the
Church
with
so
much
cost
and
pains
for
her
welfare
;
If
after
all
this
God
should-desert
his
Church
,
the
dishonour
of
Gods
wisdom
,
the
loss
of
the
fruit
of
all
his
cost
and
pains
,
the
weakness
of
his
affection
,
or
of
his
power
to
perform
his
promise
,
and
the
ruin
of
his
glory
intended
by
those
methods
,
would
be
the
issue
,
which
would
be
attended
with
the
triumph
of
his
revolted
creature
,
and
greatest
enemy
.
This
would
be
,
if
God
should
cease
picking
out
some
men
for
his
praise
,
and
keeping
up
his
name
and
royalty
in
the
earth
.
2.
'T
is
for
the
exercise
of
the
Offices
of
Christ
that
Sion
should
be
establisht
.
He
is
Prophet
,
Priest
,
and
King
,
which
are
all
titles
of
relation
.
Prophet
implies
some
to
be
instructed
,
a
Priest
some
to
offer
for
,
and
a
King
some
to
be
ruled
;
put
one
relation
,
and
you
must
necessarily
put
the
other
.
If
there
were
no
Church
preserv'd
in
the
world
,
he
would
be
a
nominal
Prophet
without
any
disciples
,
a
King
without
subjects
,
and
a
Priest
without
suppliants
to
be
atoned
by
him
,
upon
earth
.
Now
Christ
is
the
wonderfull
Counsellour
,
the
everlasting
Father
,
and
the
Government
is
laid
upon
his
Shoulders
;
to
what
end
?
to
order
and
establish
the
Kingdom
of
God
,
Isa.
9.6
,
7.
All
the
strength
and
vigor
he
had
,
as
it
was
from
God
,
so
it
was
intended
for
God
[
](A32724-e26900-b)*
*
Thou
madest
the
Son
of
man
strong
for
thy self
,
Psa.
80.17
.
.
And
the
reason
is
,
because
,
though
God
hath
given
up
the
administration
of
things
to
Christ
,
yet
he
hath
not
devested
himself
of
his
right
,
nor
can
;
For
God
is
the
chief
Lord
,
and
the
relation
of
creatures
not
ceasing
,
the
relation
of
Lord
and
Creator
cannot
cease
.
And
therefore
since
the
right
of
God
continues
,
the
grant
of
the
uttermost
ends
of
the
earth
to
be
the
inheritance
&
possession
of
Christ
,
includes
not
only
a
gift
but
an
Office
,
to
preserve
,
protect
,
establish
,
and
improve
his
possession
for
those
ends
for
which
he
had
the
grant
,
and
to
prevent
all
that
may
impair
it
.
As
he
had
a
right
and
strength
,
by
the
order
of
God
to
rear
it
,
so
he
hath
an
Office
and
Power
to
establish
it
,
as
well
as
to
erect
it
,
and
Christ
is
the
same
in
all
his
offices
yesterday
,
to
day
and
for
ever
,
Heb.
13.8
.
The
same
in
credit
with
God
,
in
faithfulness
to
his
Office
,
the
vertue
of
his
blood
,
the
force
of
his
arm
,
and
compassions
to
bleeding
Sion
.
(
1.
)
'T
is
his
part
,
as
a
Prophet
,
to
establish
it
in
Doctrine
.
'T
is
his
part
externally
to
raise
his
truth
when
it
lyes
gasping
in
the
rubbish
of
errour
,
and
refine
his
worship
when
it
is
daub'd
with
Superstition
and
Idolatry
.
Internally
to
clear
the
understanding
to
know
his
truth
,
quicken
the
will
to
imbrace
it
,
rivet
the
word
in
the
conscience
,
and
enflame
the
affections
to
love
and
delight
in
it
.
Certainly
the
promise
of
the
abiding
of
his
Spirit
implies
the
efficacy
of
his
operation
while
he
abides
.
He
is
to
provide
against
the
subtilty
and
rapine
of
fox
like
Hereticks
,
that
they
spoil
not
the
tender
vine
,
Cant.
2.15
.
And
to
furnish
the
Church
with
gifts
for
the
preserving
and
increasing
her
.
The
perpetual
exercise
of
this
prophetical
office
he
promised
them
,
when
he
gave
the
Apostles
a
Charter
for
his
presence
to
the
end
of
the
world
,
Mat.
28.20
.
Which
was
in
relation
to
their
ministry
and
their
office
of
teaching
.
Since
he
promised
his
presence
with
his
ministry
to
the
end
of
the
world
,
he
will
have
a
Church
to
the
end
of
the
world
,
to
enjoy
the
benefit
of
that
promise
to
be
taught
by
them
.
It
consisted
not
with
the
wisdom
or
faithfulness
of
Christ
to
promise
a
perpetuity
to
that
,
if
he
knew
it
were
to
be
cut
short
before
the
end
of
the
world
.
And
this
himself
also
assures
the
Church
of
in
all
its
variety
of
states
,
Revel
2.1
.
These
things
saith
he
that
holds
the
seven
Stars
in
his
right
hand
,
who
walks
in
the
midst
of
the
seven
Golden
Candlesti●k
.
Not
only
seven
Stars
at
one
time
,
or
seven
Golden
Candlesticks
in
being
together
,
but
in
all
the
successions
of
the
Church
to
the
consummation
of
the
world
.
And
as
he
describes
himself
by
this
title
when
he
speaks
of
the
Church
of
Ephesus
,
which
was
the
first
state
of
the
Church
,
not
only
assuring
her
of
his
holding
her
Star
;
and
walking
by
her
Candlestick
,
but
all
the
rest
that
were
to
follow
,
so
he
doth
renew
the
same
expression
in
part
when
he
speaks
of
the
Church
of
Sardis
,
which
is
the
rising
of
the
Church
from
the
Apostacy
wherein
it
had
been
covered
in
the
Thyatirian
state
,
Revel.
3.1
.
These
things
saith
he
that
hath
the
seven
Spirits
of
God
,
and
the
seven
Stars
.
The
seven
spirits
of
God
signifies
the
gifts
for
the
building
and
perfecting
the
Church
still
in
the
hand
of
Christ
,
which
should
be
in
a
more
plentiful
way
poured
out
than
for
some
time
before
,
as
they
were
in
the
first
reformation
.
He
is
still
therefore
as
a
Prophet
walking
in
the
Church
in
all
ages
.
Not
only
in
the
first
Foundation
of
it
by
the
Apostles
,
but
in
the
reformation
of
it
,
after
it
had
been
buried
in
Superstition
and
Idolatry
.
And
at
the
restauration
of
the
Church
in
the
world
,
there
shall
be
a
pure
river
of
water
as
clear
as
Christal
,
proceeding
from
the
Throne
of
God
and
the
Lamb
,
Revel.
22.1
.
i.
e.
Pure
doctrine
without
any
mud
and
mixtures
.
(
2.
)
'T
is
his
part
as
a
Priest
to
establish
it
in
the
favour
of
God
,
and
look
to
the
reparations
of
his
Temple
.
The
Church
is
his
Temple
.
A
Temple
is
the
proper
seat
&
the
proper
care
of
a
Priest
.
He
is
a
Priest
still
upon
his
Throne
,
Zach.
6.13
.
and
that
for
ever
.
As
he
hath
therefore
some
thing
to
offer
,
so
he
hath
always
some
for
whom
he
offers
;
who
are
they
but
his
Church
?
His
prayer
on
earth
,
John
17.
was
but
a
model
or
draught
of
his
intercession
in
Heaven
;
one
part
of
it
is
for
preservation
of
them
through
the
truth
of
God
,
John
17.17
.
The
keeping
up
the
Gospel
in
the
world
in
order
to
a
sanctification
of
some
is
the
matter
of
his
intercession
,
which
is
one
part
of
his
Priestly
Office
.
And
we
cannot
imagine
his
plea
for
his
Church
to
be
weaker
on
his
throne
,
it
being
also
a
throne
of
grace
,
than
it
was
for
his
enemies
when
he
was
upon
a
cross
of
suffering
.
The
compassions
annext
to
his
Priesthood
remain
still
,
Heb.
4.15
.
If
his
office
,
be
perpetual
,
the
qualifications
necessary
to
that
office
are
as
durable
as
the
office
it self
,
as
long
as
there
is
any
object
for
their
exercise
.
To
what
purpose
are
his
compassions
,
if
he
should
not
pity
her
for
whom
they
were
designed
,
and
for
whose
behoof
he
was
furnisht
with
them
?
He
cannot
be
faithful
to
God
in
his
office
,
if
he
be
not
merciful
and
tender
to
Sion
in
her
distresses
.
He
certainly
pities
her
as
he
would
himself
,
were
it
possible
he
should
be
in
an
infirm
condition
.
He
must
lose
his
Soul
before
he
can
lose
his
pity
,
and
the
Church
must
cease
to
be
his
body
,
before
she
can
cease
to
be
the
object
of
his
compassions
He
hath
the
same
sentiments
now
that
he
had
when
he
called
to
Paul
from
Heaven
,
Act.
9.4
.
It
was
not
then
,
Why
persecutest
thou
mine
,
but
why
persecutest
thou
me
?
Nor
is
it
so
now
;
as
the
relation
continues
the
same
,
so
doth
the
compassion
,
so
do
his
sentiments
,
so
do
his
cares
.
To
what
purpose
doth
he
as
a
Priest
sit
upon
a
Throne
of
grace
,
if
he
did
not
shew
grace
to
his
Sion
against
the
cruel
designs
of
her
enemies
?
As
God
pities
us
when
he
remembers
our
frame
,
Psal
103.13
,
14.
So
no
question
doth
Christ
,
when
he
remembers
Sions
oppressions
,
as
a
distressed
child
is
the
object
of
the
fathers
pitty
.
Add
to
this
,
That
since
the
death
of
Christ
was
one
part
of
his
Priestly
performance
,
and
that
the
virtue
of
his
sacrifice
is
as
eternal
as
his
Priest-hood
,
what
a
disparagement
would
it
●e
to
him
,
and
the
virtue
of
his
death
,
if
ever
the
world
while
it
stood
,
should
be
void
of
the
fruits
of
it
?
There
can
be
no
moment
wherein
it
is
not
valid
to
expiate
the
sins
of
some
men
,
and
therefore
not
a
moment
wherein
the
world
shall
be
without
a
Sion
,
whose
sins
are
expiated
by
it
.
Should
the
standar'd
of
Sion
be
snatcht
away
and
torn
by
the
powers
of
darkness
,
what
would
become
of
the
glory
,
what
would
become
of
the
virtue
of
the
Redeemers
death
?
Would
God
consecrate
him
so
solemnly
by
an
oath
to
be
a
Priest
,
to
so
little
purpose
?
How
could
it
be
for
ever
,
if
the
execution
of
that
office
should
be
interrupted
by
the
cessation
of
a
Church
as
long
as
the
world
stands
upon
its
pillars
?
Would
it
not
be
an
empty
title
,
if
the
end
of
it
were
not
performed
?
We
cannot
imagine
the
falling
of
Sion
,
but
we
must
question
the
merit
of
his
death
,
the
truth
of
his
exaltation
,
the
strength
of
his
intercession
,
the
faithfulness
of
his
office
,
and
the
sincerity
and
candor
of
his
compassions
.
(
3.
)
'T
is
his
part
as
a
King
to
establish
Sion
in
being
,
and
govern
her
.
The
Prophets
always
testified
,
that
of
his
Government
there
should
be
no
end
.
If
the
Church
should
cease
for
one
moment
in
the
world
,
what
subjects
would
he
have
to
govern
here
?
Can
he
be
a
King
without
a
Kingdom
,
or
a
governour
without
subjects
,
to
bear
a
voluntary
and
sincere
witness
to
his
name
?
If
he
be
King
in
Sion
,
he
will
also
have
a
Sion
to
own
him
,
and
a
Sion
to
rule
in
;
not
only
a
conquest
of
the
Serpentine
brood
and
infernal
powers
was
promised
,
but
the
total
and
perpetual
victory
,
Gen.
3.15
.
The
sted
of
the
woman
was
to
bruise
the
Serpents
head
.
When
the
head
is
bruised
,
there
is
no
more
wisdom
to
guide
,
or
force
to
Spirit
the
arm
and
the
other
members
of
the
body
It
was
a
promise
made
not
only
of
Christ
to
man
,
but
of
a
compleat
victory
to
Christ
,
that
he
should
outwit
the
Serpents
wisdom
and
utterly
discomfit
the
Serpents
power
.
If
the
conquest
were
not
perfect
and
perpetual
,
it
could
not
be
called
a
spoiling
of
principalities
and
powers
,
as
it
is
,
Col.
2.15
.
but
an
interruption
or
temporary
check
,
whence
they
might
rescue
themselves
.
He
is
therefore
said
to
still
the
enemy
and
the
avenger
[
](A32724-e27450-b)*
*
Psal.
8.2
.
I
make
no
scruple
to
understand
the
whole
Psalm
of
Christ
,
since
the
Apostle
hath
interpreted
part
of
it
of
him
,
Heb.
2.
.
i.
e.
Make
them
utterly
silent
,
not
knowing
what
firm
Counsels
to
take
,
or
what
successful
orders
to
give
.
And
it
being
his
end
to
destroy
the
works
of
the
Devil
,
the
destroying
the
works
must
be
the
root
of
the
being
and
preservation
of
the
Church
.
Did
Christ
then
rise
as
a
Conquerour
out
of
the
grave
,
and
sit
down
as
King
upon
his
throne
,
to
let
the
Devil
and
the
world
run
away
with
the
fruits
of
his
victory
?
Will
he
be
so
injurious
to
himself
,
as
to
let
his
Throne
be
overturned
by
his
enemies
?
And
to
let
the
adversary
of
Sion
repossess
himself
of
that
,
which
he
hath
been
so
powerfully
and
successfully
stript
of
?
Christ
being
King
cannot
be
chased
out
of
his
Kingdom
,
nor
wants
power
to
keep
it
from
being
utterly
wasted
.
To
be
the
governour
of
Sion
was
as
much
in
his
first
Commission
as
to
be
her
Redeemer
[
](A32724-e27510-b)*
*
Isa.
49.10
.
He
was
to
fe●d
&
guide
his
flock
,
which
is
often
in
Scripture
put
for
Ruling
.
.
Christ
as
King
will
never
leave
beating
up
the
quarters
of
Hell
,
till
he
hath
utterly
routed
their
force
,
and
made
the
partizans
of
it
his
footstool
,
and
thereby
established
Sion
beyond
the
fears
of
any
tottering
.
Therefore
when
he
speaks
of
the
Church
of
Smyrna
,
which
was
to
have
a
sore
conflict
with
the
Devil
and
feel
the
smart
of
him
for
10
days
,
understanding
those
10
Ancient
persecutions
of
the
Church
,
he
assumes
a
new
title
for
her
encouragement
,
Revel.
2.8
.
These
things
saith
the
first
and
the
last
,
which
was
dead
and
is
alive
.
I
was
the
first
that
listed
you
and
embodied
you
for
the
war
,
and
I
will
be
the
last
to
bring
up
the
rear
;
I
was
first
in
raising
you
,
and
I
will
be
the
last
in
preserving
you
.
Fear
not
the
terror
of
those
persecutions
though
they
be
to
blood
and
death
;
I
was
used
so
,
I
was
dead
,
but
I
am
now
alive
,
and
I
live
for
my
Church
,
to
behold
her
battles
,
to
procure
her
victory
,
and
to
Crown
those
that
shall
fall
in
the
fight
against
her
enemies
.
Christ
in
encouraging
them
to
suffer
for
him
,
assures
them
of
the
security
of
a
Church
;
the
Devil
should
not
wast
the
whole
,
but
cast
some
of
them
into
prison
,
not
all
,
and
that
for
their
refining
,
v.
10.
The
Devil
shall
cast
some
of
you
into
prison
that
you
may
be
tryed
.
Christ
lives
still
,
and
acts
as
King
for
the
security
of
Sion
,
and
preserving
a
Generation
to
serve
him
,
till
the
time
comes
that
is
promised
,
Rev.
22.3
.
that
there
shall
be
no
more
curse
,
but
the
Throne
of
God
and
of
the
Lamb
shall
be
in
it
,
and
then
his
Servants
shall
serve
him
with
a
full
security
from
all
trouble
.
3.
The
Foundation
of
Sion
is
sure
.
'T
is
founded
upon
Christ
the
corner
stone
.
Christ
is
called
the
Foundation
,
1
Cor.
3.11
.
The
Apostles
are
the
Foundation
,
Eph.
2.20
Christ
is
the
Foundation
personally
,
the
Apostles
doctrinally
;
Christ
meritoriously
,
the
Apostles
ministerially
;
the
Apostles
in
regard
of
the
publication
of
the
Doctrine
,
Christ
in
regard
of
the
efficacy
of
the
Doctrine
,
whereby
the
Church
is
established
.
1.
The
Church
is
ingrafted
in
Christ
,
united
to
him
,
one
with
him
;
the
parts
of
it
are
reckoned
as
his
seed
[
](A32724-e27830-b)*
*
Psal.
22.30
.
A
s
ed
shall
serve
him
,
it
shall
be
counted
to
the
Lord
as
a
generation
.
:
As
if
they
had
sprung
out
of
his
loins
,
as
men
naturally
did
from
Adam's
;
that
as
Adam
was
the
Foundation
of
their
corruption
,
so
shall
Christ
be
the
Foundation
of
their
Restauration
:
They
shall
be
looked
upon
as
the
Children
of
Christ
,
and
Christ
as
their
Father
,
and
as
Father
and
Children
,
legally
counted
one
.
The
Church
is
his
own
body
,
Eph.
5.29
,
30.
In
loving
and
establishing
the
Church
,
he
loves
&
establisheth
himself
.
Whatsoever
is
implanted
in
nature
as
a
perfection
,
is
eminently
in
God
.
Now
,
since
he
hath
twisted
with
our
natures
,
a
care
of
our
own
bodies
,
this
care
must
be
much
more
in
the
nature
of
Christ
,
because
his
Church
is
as
nearly
united
to
him
,
as
our
members
to
the
flesh
and
the
bones
;
and
he
hath
an
higher
affection
to
his
mystical
,
than
we
can
have
to
our
natural
bodies
.
Christ
will
no
less
secure
and
perfect
his
own
body
,
than
a
man
would
improve
the
beauty
and
strength
of
his
natural
body
,
to
preserve
it
from
wounds
,
from
being
mangled
or
scarrified
,
unless
it
be
for
the
security
of
the
whole
.
If
he
did
not
do
it
,
it
would
be
a
hatred
of
his
own
flesh
,
which
never
any
man
in
his
right
wits
was
ever
guilty
of
.
The
Eternity
of
Christ
is
made
the
Foundation
of
the
Churches
Establishment
,
Psal.
102.27
,
28.
Thou
art
the
Son
,
and
thy
years
shall
have
no
end
.
The
Children
of
thy
servants
shall
continue
,
and
their
seed
shall
be
established
before
thee
.
There
could
be
no
strength
in
the
Argument
without
union
and
communion
with
him
:
The
Church
is
settled
upon
him
as
a
Foundation
,
and
therefore
is
of
as
long
a
duration
as
the
Foundation
upon
which
it
stands
;
the
conjunction
is
so
strait
,
that
if
one
fails
the
other
must
;
especially
since
as
Christ
is
the
head
,
the
Church
is
his
fulness
,
Eph.
1.22
,
23.
Sion
cannot
be
compleat
but
in
him
,
and
Christ
cannot
be
compleat
without
her
.
A
Foundation
is
of
little
use
without
a
Superstructure
,
a
building
falls
not
without
a
discredit
to
the
Foundation
upon
which
it
stood
.
Sions
compleatness
depends
upon
the
strength
of
Christ
,
and
Christs
mystical
compleatness
depends
upon
the
stability
of
Sion
,
he
will
not
leave
himself
an
imperfect
and
empty
head
.
2.
'T
is
founded
upon
the
Covenant
.
Upon
that
which
endures
for
ever
,
and
shall
survive
the
Funeral
of
the
whole
world
.
Heaven
and
Earth
shall
pass
away
,
but
the
Church
is
founded
upon
that
which
shall
not
pass
away
,
1
Pet.
1.23
.
the
Word
of
God
,
&c.
Not
such
a
word
as
that
whereby
he
brought
forth
light
in
the
world
,
and
form'd
the
Stars
at
the
Creation
;
a
word
that
engaged
him
not
to
the
perpetuating
of
it
[
](A32724-e28010-b)*
*
Tarretin
Sermons
,
p.
330.
.
This
Covenant
is
more
firm
than
the
Pillars
of
Heaven
,
and
the
Foundations
of
the
Earth
.
The
Stars
of
Heaven
shall
dissolve
,
the
Sun
shall
be
turned
into
darkness
,
the
Elements
shall
change
their
order
for
confusion
:
But
the
Church
being
founded
upon
an
eternal
and
immutable
Covenant
,
shall
subsist
in
the
midst
of
the
confusions
and
flames
of
the
world
,
Isa.
54.10
.
The
Mountains
shall
depart
,
and
the
Hills
be
removed
,
but
my
Covenant
of
Peace
shall
not
be
removed
.
'T
is
more
establish'd
than
the
world
.
The
Apostle
clearly
intimates
it
in
his
commendation
of
Abraham's
Faith
,
when
he
tells
us
,
He
looked
for
a
City
which
hath
foundations
,
by
virtue
of
the
promise
of
a
numerous
seed
,
Heb.
11.9
,
10.
As
if
the
world
had
no
foundation
in
comparison
of
the
Church
.
'T
is
beyond
the
skill
of
Hell
to
raze
up
the
foundation
,
and
therefore
impossible
for
it
to
beat
down
the
superstructure
.
Adam
fell
under
the
strength
of
the
Serpents
wit
,
but
he
could
by
no
promise
lay
claim
to
stability
,
as
the
Church
can
by
an
immutable
Covenant
for
her
support
.
IV.
The
Vse
1.
Information
.
1.
If
the
Church
hath
a
duration
and
stability
,
then
Ordinances
and
Ministry
are
perpetual
.
Ministers
may
be
thrust
into
corners
,
clapt
up
in
prison
,
hurried
to
their
graves
;
but
the
Sepulchres
of
Ministers
are
not
the
graves
of
the
Ministry
.
A
Ministry
,
and
a
Church
,
Ordinances
and
a
Church
,
cannot
be
separated
;
they
run
parallel
together
to
the
end
of
the
world
;
for
Sion
cannot
be
supposed
without
Divine
Officers
,
and
Divine
Institutions
;
the
one
cannot
be
established
without
the
other
.
Christ
walks
in
the
midst
of
the
seven
golden
Candlesticks
,
Rev.
2.1
.
in
the
seven
States
of
the
Church
,
to
the
end
of
the
world
[
](A32724-e28170-b)*
*
I
do
not
question
but
that
the
whole
is
prophetical
,
it
would
not
else
be
called
Mystery
,
as
it
is
,
Rev.
1.20
.
were
it
meant
of
those
particular
Churches
.
.
As
there
are
seven
States
of
the
Church
,
so
there
are
seven
Stars
in
the
hand
of
Christ
for
all
those
States
;
the
Ministry
have
the
same
support
,
the
same
Guardian
as
the
Church
her self
.
What
was
in
the
Ephesian
and
Primitive
State
,
is
also
in
the
Sardian
State
,
the
State
of
the
Church
rising
from
corruption
of
Doctrine
and
Ordinances
[
](A32724-e28220-b)*
*
Rev
3.1
.
These
things
saith
he
that
hath
the
seven
spirits
of
God
,
and
the
seven
Stars
.
.
Christ
hath
still
Stars
to
shine
,
and
seven
Spirits
to
gift
them
;
hath
at
present
,
not
had
;
hath
in
the
State
we
are
,
which
seems
to
be
the
end
of
that
Sardian
State
.
'T
is
true
,
the
Church
is
in
a
wilderness
condition
,
and
hath
been
so
for
above
1200
years
;
but
hath
she
yet
seen
her
Funeral
?
No
,
she
hath
a
place
for
her
residence
,
and
food
for
her
nourishment
,
and
both
provided
for
her
by
that
God
that
fram'd
her
,
by
that
God
that
stood
by
her
in
the
pangs
of
her
travel
,
and
shelter'd
her
Man-child
from
the
fury
of
her
enemies
[
](A32724-e28310-b)*
*
Rev.
12.6
.
And
the
woman
fled
into
the
wilderness
,
where
she
hath
a
place
prepared
of
God
that
they
should
feed
her
there
1260
days
.
.
They
should
feed
her
;
she
is
not
starved
in
the
desert
,
she
hath
Manna
to
comfort
her
,
her
Caterer
to
provide
her
food
,
and
some
to
administer
the
Banquet
of
the
Word
and
Sacraments
to
her
.
For
any
Member
of
Sion
to
deny
a
Ministry
,
and
deny
Ordinances
,
and
therefore
to
neglect
them
,
is
to
conclude
her
dead
in
a
grave
,
and
not
living
,
in
a
desert
,
utterly
famisht
,
and
not
fed
.
Though
there
be
a
smoke
in
the
Temple
,
a
cloud
and
obscurity
,
the
Truths
and
Ordinances
of
God
not
so
clear
,
so
efficacious
as
they
have
been
,
as
some
understand
,
Rev.
15.8
.
or
as
they
shall
be
;
yet
there
is
a
Temple
still
.
A
smoke
in
the
Temple
supposeth
a
Temple
standing
,
and
Ordinances
in
it
:
The
obscurity
of
a
thing
nulls
not
the
being
of
it
,
nor
a
cloud
upon
the
Sun
the
stability
and
motion
of
it
.
He
that
denies
a
Church
,
a
Ministry
,
and
Divine
Ordinances
in
it
,
must
first
charge
Christ
with
falshood
,
when
he
promised
to
be
with
them
to
the
end
of
the
world
.
Mat.
28.19
,
20.
Alway
,
even
to
the
end
of
the
world
.
Not
to
sustain
their
particular
persons
to
the
end
of
the
world
,
but
their
Doctrine
in
a
succession
of
some
,
to
teach
and
baptize
by
virtue
of
Authority
from
him
;
for
to
that
doth
the
promise
and
command
refer
,
and
not
unto
the
continuance
of
the
Apostolical
dignity
,
or
of
their
extraordinary
gifts
of
miracles
,
but
the
duration
of
their
standing
work
till
the
top-stone
were
laid
,
with
the
loud
acclamations
of
grace
,
grace
.
The
Church
shall
no
more
want
a
Ministry
in
the
desert
,
than
she
wanted
a
Prophet
in
Babylon
.
2.
The
Doctrine
of
the
establishment
of
every
member
of
Sion
is
clearly
confirmed
.
He
that
establisheth
Sion
,
counts
up
every
man
that
was
born
in
her
,
every
Child
of
Sion
is
in
the
same
state
,
and
under
the
same
promise
as
Sion
her self
.
The
promise
of
stability
to
Sion
,
is
not
to
be
understood
of
the
firmness
of
her
palaces
but
the
duration
of
her
inhabitants
;
as
when
God
is
said
to
build
a
house
,
't
is
not
to
be
understood
of
the
rearing
the
walls
,
but
increasing
the
family
.
[
](A32724-e28480-b)*
*
Exod.
2.21
.
God
made
them
houses
,
i.
e.
gave
them
children
.
Every
renew'd
man
,
every
one
truly
born
in
Sion
stands
upon
the
same
Foundation
of
the
Covenant
,
hath
the
same
Charter
with
Sion
her self
,
and
therefore
upon
a
surer
ground
than
any
particular
society
of
men
in
the
world
,
Psal.
125.1
.
They
that
trust
in
the
Lord
shall
be
as
mount
Sion
,
which
cannot
be
remov'd
,
but
abides
for
ever
.
He
is
upon
a
better
Foundation
of
security
than
the
Church
of
Ephesus
or
Smyrna
,
Pergamus
or
Sardis
,
which
have
lost
their
footing
,
and
their
places
know
them
no
more
.
A
believer
injoys
other
priviledges
with
Sion
,
but
the
patent
runs
here
for
his
stability
in
the
favour
of
God
,
and
runs
high
by
removing
all
fears
in
the
negative
,
Cannot
be
removed
,
and
confirming
all
confidence
in
the
affirmative
,
Abides
for
ever
.
No
name
writ
upon
Gods
hand
,
no
name
presented
on
Christs
breast
shall
be
razed
out
,
no
fruit
of
his
death
shall
be
lost
,
no
Devil
shall
steal
from
him
any
part
of
his
purchase
.
As
he
hath
blood
enough
to
redeem
them
,
so
he
hath
power
enough
to
preserve
them
;
the
same
blood
that
is
the
cement
of
Sion
,
the
same
hand
that
built
her
,
the
same
head
that
influenceth
her
,
secures
every
one
of
her
true
born
Children
.
They
are
all
in
the
same
posture
and
upon
the
same
Foundation
with
Sion
her self
.
3.
How
great
is
the
folly
of
Sions
enemies
!
They
Judg
of
her
by
the
weakness
of
her
worldly
interest
,
and
not
by
the
Almightiness
of
her
Guardian
.
They
stand
against
a
God
that
in
decreeing
the
stability
of
Sion
decreed
the
ruine
of
her
opposers
,
and
can
with
as
much
ease
effect
it
as
resolve
it
.
The
Stone
,
which
is
the
Foundation
of
this
Kingdom
,
shall
break
in
pieces
the
Image
of
all
worldly
glory
,
the
policy
of
all
worldly
wisdom
,
and
the
force
of
all
worldly
power
,
Dan.
2.35
,
44
,
45.
It
shall
make
the
Mountains
of
the
world
as
a
level
,
and
dust
underneath
it
.
Chaff
may
as
well
stop
the
wind
,
and
force
it
to
another
quarter
;
Stubble
may
as
well
quench
the
fury
of
the
flames
,
as
the
Enemies
of
Sion
be
victorious
over
the
God
of
Sion
.
As
he
hath
a
Fire
in
Sion
to
warm
her
;
so
he
hath
a
Furnace
in
Jerusalem
to
consume
her
Enemies
,
Isa.
31.9
.
a
Fire
to
burn
his
Peoples
dross
,
but
a
Furnace
to
dissolve
his
Enemies
force
.
Pharaoh
is
an
Example
to
all
Generations
,
to
warn
men
not
to
struggle
with
those
whom
God
resolves
to
patronize
;
how
did
he
further
his
own
destruction
by
his
hardness
,
and
the
deliverance
of
the
oppressed
by
his
fury
?
How
often
is
the
violence
of
her
Enemies
the
occasion
of
the
manifestation
of
God's
glory
,
and
the
setling
Sion's
security
?
Had
not
Pharaoh
been
so
furious
,
God
had
not
manifested
the
glory
of
his
Power
,
nor
his
Israel
enjoyed
so
miraculous
a
safety
.
'T
is
true
,
the
Church
is
weak
,
but
the
Arm
that
holds
her
,
is
the
strongest
in
Heaven
and
Earth
.
Her
outward
Interest
is
small
,
but
her
Interest
is
twisted
with
that
of
her
Lord
.
An
Enemy
shall
find
more
mischief
from
mud-walls
,
under
the
protection
of
a
valiant
Arm
,
than
from
stone-walls
,
under
the
guard
of
an
Infant
.
How
foolish
is
it
for
a
man
to
think
to
break
a
Rock
with
his
fist
for
hurting
his
shins
,
whereby
he
bruiseth
his
hands
,
as
well
as
his
leggs
?
How
foolish
is
it
for
men
to
beat
the
bushes
about
a
Lions
Den
,
whereby
they
will
be
sure
to
rouse
him
?
God
dwells
in
Sion
,
from
thence
he
roars
,
to
the
shaking
of
Heaven
and
Earth
,
the
Powers
of
the
world
,
when
he
will
manifest
himself
to
be
the
hope
of
his
People
,
and
the
strength
of
the
Children
of
Israel
,
Joel
3.16
.
4.
What
a
ground
is
here
for
prayer
!
This
sets
an
edg
upon
prayer
.
No
petition
can
more
comfortably
,
no
petition
can
more
confidently
be
put
up
,
than
for
Sions
establishment
.
Prayers
for
particular
Persons
,
or
for
our selves
may
want
success
,
but
supplications
for
Sion
never
miscarry
,
they
have
the
same
Foundation
for
an
answer
,
that
Sion
hath
for
her
stability
,
viz.
The
promise
of
God
;
they
are
agreeable
to
that
affection
which
shall
never
be
removed
from
her
:
How
believingly
may
we
cry
out
,
Be
it
unto
Sion
according
to
thy
word
?
There
is
no
fear
of
a
repulse
;
whatsoever
God
denies
,
he
will
not
deny
that
for
which
he
hath
so
often
ingaged
himself
.
It
may
be
for
the
good
of
the
Church
,
that
so
great
a
person
as
Paul
should
lye
in
Chains
,
and
his
Fetters
conduce
to
the
furtherance
of
the
Gospel
,
Phil.
1.12
.
But
it
can
never
be
for
the
Interest
of
Sion
,
or
for
the
Interest
of
Sion's
God
,
that
she
should
be
crusht
between
the
teeth
of
the
Lions
,
and
that
which
he
hath
redeemed
by
the
blood
of
his
Son
,
be
a
prey
to
the
Jaws
of
the
Devil
.
God
hath
entitled
Sion
by
the
name
of
a
City
not
forsaken
,
Isa.
62.12
.
And
as
we
have
his
promise
for
her
settlement
,
so
we
have
his
command
for
our
earnestness
;
vers.
7.
And
give
him
no
rest
,
till
he
doth
establish
Jerusalem
a
praise
in
the
whole
Earth
.
And
he
prescribes
us
to
back
that
by
our
prayers
,
which
he
had
promis'd
,
v.
1.
For
Jerusalem's
sake
I
will
not
rest
till
the
righteousness
thereof
go
forth
as
brightness
.
Our
desires
in
this
case
are
suited
to
his
resolves
,
and
run
in
the
same
line
with
his
immutable
Decree
;
he
will
have
no
rest
in
himself
,
nor
he
would
have
no
rest
from
us
,
till
this
be
accomplisht
.
We
cannot
call
upon
God
with
a
greater
confidence
for
any
thing
,
than
for
that
Church
that
shall
out-live
the
Funeral
of
the
world
,
and
survive
the
frame
of
Nature
that
shall
lie
in
Ashes
.
5.
What
a
strong
ground
is
here
for
trust
!
Look
not
so
much
upon
the
condition
of
Sion's
Walls
,
as
upon
her
Foundation
;
not
upon
her
present
posture
,
as
upon
her
promise-Charter
;
not
upon
her
as
a
weak
Vine
,
but
under
the
hand
of
the
Highest
,
as
the
Vine-dresser
;
look
not
upon
the
feebleness
of
the
Flock
,
but
upon
the
care
of
the
Shepherd
;
nor
upon
the
fierceness
of
the
Lions
,
but
upon
the
strength
and
affection
of
her
Guardian
.
(
1.
)
Let
not
our
Faith
rest
upon
appearances
.
Flesh
will
then
make
a
wrong
Judgment
of
God
.
Providences
are
various
,
and
should
our
Faith
be
guided
only
by
them
,
it
would
have
a
liveliness
one
moment
,
and
faint
the
next
.
As
the
Promise
is
the
stability
of
the
Church
,
so
it
is
only
the
stability
of
our
Faith
.
The
Authority
of
the
Word
is
the
Life
of
our
Faith
,
and
not
the
sense
of
any
particular
Providence
in
the
world
.
A
Faith
built
upon
protecting
Providences
is
a
sensitive
Faith
,
a
Faith
built
upon
the
Promise
,
is
a
spiritual
Faith
.
(
2.
)
Yet
the
Experiences
God
hath
given
us
hitherto
of
the
continuance
of
the
Church
,
may
be
called
in
to
bear
witness
to
the
Truth
of
the
Promise
.
He
hath
before
conducted
his
Israel
into
Canaan
,
when
Pharaoh
meditated
their
utter
ruine
,
or
their
continuance
under
his
Chains
;
he
fed
them
with
Manna
,
and
watered
them
with
a
Rock
in
a
desert
,
that
afforded
no
earthly
assistance
.
The
preserving
the
Vine
could
never
be
ascribed
to
the
Vine
it self
,
in
which
there
is
no
strength
;
nor
to
the
Foxes
,
in
whom
there
is
no
pitty
;
but
to
the
keeper
of
the
vineyard
.
We
have
reason
therefore
to
trust
God
,
but
not
at
all
to
trust
man
;
Is
it
from
man
or
from
God
that
the
Church
hath
subsisted
so
long
in
the
world
,
a
little
flock
in
the
midst
of
many
Wolves
,
among
enemies
more
numerous
than
her
friends
?
What
a
small
number
hath
the
Church
had
in
any
age
to
mate
the
multitude
of
her
enemies
,
what
wisdom
to
countermine
their
policy
,
and
what
power
to
repel
their
force
?
The
Church
is
not
weaker
now
,
than
it
hath
been
;
the
Sons
of
Sion
were
always
Sheep
;
Sheep
have
not
the
strength
of
Lyons
to
resist
,
nor
the
swiftness
of
Eagles
to
fly
away
from
danger
;
the
danger
cannot
be
greater
than
it
hath
been
,
there
were
always
Dragons
that
spat
out
their
venom
,
and
Lyons
that
opened
their
mouths
against
her
;
the
Devil
never
wanted
diligence
nor
the
world
enmity
to
overturn
her
;
could
she
for
one
moment
have
subsisted
in
the
midst
of
so
many
furies
,
had
not
God
been
her
shield
,
and
glory
?
Call
to
mind
how
often
God
hath
healed
her
diseases
,
and
bound
up
her
wounds
.
Let
us
rest
in
that
promise
,
which
hath
so
often
been
made
good
by
his
power
,
which
he
hath
in
many
ages
displayed
upon
as
great
occasions
of
danger
as
Sion
can
be
in
.
Let
us
live
believingly
under
his
wings
,
and
fear
not
our
own
weakness
or
our
enemies
strength
.
3.
We
have
greater
ground
of
confidence
than
the
Church
of
Israel
had
.
In
the
day
of
Israels
trouble
by
Salmanasser
,
the
Prophet
comforts
the
Church
in
her
anguish
,
by
the
consideration
of
the
Messiah
who
was
to
assume
the
Government
,
though
many
years
after
,
Isa.
8.22
.
Isa.
9.1
,
6.
Shall
a
promise
,
that
was
to
stay
so
many
ages
for
performance
,
be
a
ground
of
trust
and
confidence
to
a
tottering
Church
then
?
And
shall
not
the
staggering
Church
have
more
ground
to
rest
,
since
the
Messiah
is
made
the
head
of
the
Corner
,
and
hath
the
Keys
of
Hell
and
death
delivered
to
him
?
What
a
base
thing
is
distrust
then
against
so
many
assurances
of
stability
,
and
the
experience
of
a
multitude
of
ages
?
Grasp
the
promise
,
plead
it
earnestly
,
shew
God
his
written
word
which
he
hath
sent
from
Heaven
,
he
never
yet
disowned
it
,
nor
ever
will
.
Methinks
,
the
voice
,
God
is
able
to
deliver
Sion
,
sounds
too
much
of
distrust
.
If
we
know
no
more
than
Gods
power
,
we
know
not
so
much
as
the
Devil
doth
;
he
knows
his
power
,
and
he
knows
his
promise
.
Let
us
therefore
first
eye
the
promise
,
which
God
loves
,
and
the
Devil
fears
,
and
then
call
in
his
power
to
back
his
word
.
4.
Regard
not
man
.
Too
much
eye
upon
him
implies
too
little
upon
God
,
as
if
Gods
Word
were
not
enough
to
create
and
support
a
confidence
without
the
buttresses
of
secular
strength
.
All
dependance
on
man
is
either
upon
a
broken
reed
,
that
cannot
support
it self
,
or
a
piercing
reed
,
that
wounds
instead
of
healing
,
Isa.
36.6
.
'T
is
a
dishonour
to
God
,
and
provokes
him
to
lengthen
a
misery
and
retard
a
deliverance
.
The
nearer
Sion
comes
to
a
final
settlement
,
the
more
God
will
act
by
himself
,
either
without
instruments
,
or
in
a
more
signally
spiriting
Instruments
,
that
himself
shall
be
more
visible
in
them
than
themselves
.
The
Highest
himself
shall
establish
her
.
If
he
be
the
Highest
he
is
fit
to
be
trusted
by
us
,
if
he
will
do
it
himself
,
it
is
fit
we
should
couple
none
with
him
.
The
nearer
the
time
comes
wherein
God
will
appear
himself
,
the
more
we
should
depend
upon
him
himself
;
the
exercise
of
faith
should
be
strongest
,
when
the
promise
,
the
object
of
faith
,
is
nearest
its
Meridian
.
Let
us
be
more
careful
to
keep
our
faith
from
sinking
,
and
let
God
alone
to
keep
his
Church
from
sinking
.
Use
2.
of
Comfort
.
The
Churches
Patent
is
singular
,
the
greatest
worldly
Society
could
never
shew
the
fellow
of
it
.
The
Highest
himself
shall
establish
her
.
There
is
not
such
a
clause
in
the
settlement
of
any
nation
.
Why
should
we
be
afraid
then
of
the
joynt
conspiracy
of
men
or
Devils
?
He
that
hath
laid
the
Foundation
,
can
,
and
will
preserve
the
Superstructure
,
not
only
because
he
formed
it
,
but
because
he
hath
promised
it
.
When
Christ
would
reveal
to
John
the
future
condition
,
and
conflicts
of
the
Church
to
the
end
of
the
world
,
he
appears
like
a
conquerour
with
all
the
ensigns
of
authority
and
power
about
him
,
Revel.
1.13
,
14
,
15
,
16.
He
hath
eyes
like
a
flame
to
pierce
his
enemies
,
Feet
like
brass
to
crush
them
,
a
two
edged
Sword
out
of
his
mouth
,
to
pierce
them
;
and
this
,
while
he
is
in
the
midst
of
the
seven
Candlesticks
;
The
several
alterations
and
periods
of
the
Church
to
the
end
of
the
world
,
to
preserve
and
cleanse
them
.
1.
Here
is
comfort
in
the
confusions
and
troubles
of
the
world
.
The
shaking
of
Heaven
and
Earth
were
the
harbingers
of
the
appearance
of
Christ
for
Redemption
,
and
laying
the
corner
stone
of
Sion
,
Hag.
2.7
.
The
same
methods
will
be
used
when
he
shall
come
to
lay
the
top-stone
,
and
compleat
all
the
fruits
of
Redemption
,
Luke
21.25
,
26.28
.
The
confusion
of
the
world
is
the
restauration
of
Sion
;
a
storm
or
rushing
mighty
wind
preceded
the
plentifull
effusion
of
the
Spirit
upon
the
Apostles
,
for
the
blowing
the
Gospel
into
every
corner
,
Act.
2.2
.
Never
were
the
disciples
in
so
hopeless
a
condition
as
before
the
Resurrection
of
Christ
,
the
ground
of
the
Churches
stability
;
they
then
expected
to
see
his
face
no
more
.
What
commotions
and
thunders
are
described
in
the
Revelation
before
the
new
Jerusalem
comes
down
from
Heaven
,
&
God
pitch
his
Tabernacle
among
men
?
But
he
suffers
not
those
commotions
to
be
raised
in
the
world
by
the
ministring
Angel
,
till
the
servants
of
God
be
sealed
in
the
forehead
,
for
their
preservation
in
those
confusions
which
shall
be
the
ruin
of
their
enemies
,
Revel.
7.2
,
3.
The
ark
may
shake
with
the
motion
of
the
oxen
,
but
it
cannot
fall
.
Noahs
Ark
may
be
tost
by
the
waves
that
drown
the
world
,
but
not
sink
,
and
at
last
rest
upon
the
mountains
of
Ararat
.
[
](A32724-e29610-b)*
*
Gen.
8.4
.
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
the
curse
of
terrors
,
the
removal
of
fears
.
Christ
came
not
to
the
Disciples
,
but
in
the
fourth
Watch
of
the
night
,
and
that
when
the
Ship
was
tossed
by
the
waves
,
and
was
tugging
against
a
contrary
wind
,
Mat.
14.24
,
25.
'T
is
no
hardship
for
Sion
to
be
in
a
Boat
beaten
by
the
Sea
,
when
Christ
walks
upon
the
waters
,
and
bids
her
be
of
good
cheer
,
saying
,
'T
is
I
,
be
not
afraid
.
An
Earthquake
preceded
the
deliverance
of
Paul
and
Silas
out
of
Prison
,
Acts
16.26
.
And
Lightnings
,
and
Voices
,
and
Thundrings
,
Earthquake
,
and
great
Hail
,
shall
accompany
the
opening
of
the
Temple
of
God
in
Heaven
,
and
the
manifestation
of
the
Ark
of
the
Testament
in
that
Temple
,
Rev.
11.19
.
2.
Here
is
comfort
in
Persecutions
.
Persecution
is
yet
for
a
while
the
Lot
of
the
Church
;
a
Sea
and
a
Wilderness
are
yet
the
passage
to
Canaan
.
The
first
Promise
to
Abraham
of
a
numerous
Seed
,
was
with
the
comparing
it
to
the
dust
of
the
Earth
,
Gen.
3.16
.
Dust
that
is
trampled
upon
,
Dust
that
is
removed
by
a
puff
of
wind
.
But
the
next
was
by
comparing
it
to
the
Stars
in
Heaven
,
Gen.
15.5
.
that
are
bright
,
and
fixed
,
and
have
their
orderly
motions
.
Before
the
Introduction
of
the
Philadelphian
State
of
the
Church
,
or
Brotherly
State
,
(
which
it
is
likely
we
are
not
far
from
)
the
Promise
of
Glory
to
them
that
overcome
,
intimates
a
Combate
,
and
the
Promise
of
Christ's
confessing
the
names
of
such
before
his
Father
,
implies
a
time
before
the
Period
of
the
Sardian
State
,
wherein
the
Church
is
to
bear
a
signal
Testimony
to
the
Truths
of
Christ
in
the
way
of
a
Conflict
,
Rev.
3.5
.
The
glorious
State
of
the
Church
at
the
Resurrection
of
the
Witnesses
,
shall
be
preceded
by
such
a
calamity
as
shall
be
the
terrour
of
the
godly
,
and
the
triumph
of
an
Enemy
devoted
to
a
sudden
and
unexpected
destruction
,
Rev.
11.9
,
10
,
11
,
12.
Persecutions
make
way
for
Sion's
stability
.
Never
was
she
firmer
and
purer
than
in
the
time
of
the
Apostles
,
and
those
immediately
following
them
,
when
the
Witnesses
for
the
Truth
,
to
the
loss
of
their
blood
,
were
as
numerous
as
the
Survivors
:
she
was
then
,
when
the
flood
was
cast
out
against
her
,
clothed
with
the
Sun
,
and
crowned
with
a
Crown
of
twelve
Stars
,
Rev.
12.1
,
2.
Such
troubles
now
may
dim
the
outward
splendour
,
but
increase
her
inward
Spirit
,
and
refine
her
to
that
temper
she
was
in
in
the
Primitive
Ages
of
Christianity
.
Prosperity
was
never
much
the
Churches
Friend
:
Poyson
was
flung
in
her
dish
when
she
gain'd
an
earthly
felicity
,
and
the
fondness
of
great
ones
.
Her
stability
consists
not
in
this
,
but
in
the
graces
and
spirit
of
Christianity
:
That
which
establisht
her
Head
,
establisheth
the
Body
;
her
Captain
ascended
not
from
Mount
Oliver
,
till
he
had
suffered
on
Mount
Calvary
.
The
Church
was
never
described
so
glorious
in
her
outward
Attire
,
as
her
greatest
Enemy
,
that
is
clothed
in
Scarlet
,
and
deckt
with
Gold
,
Rev.
17.4
.
Sion's
glory
is
internal
,
Psal.
45.13
.
The
King's
Daughter
is
all
glorious
within
.
All
those
Persecutions
that
are
yet
to
come
upon
her
,
shall
not
demolish
her
Walls
:
The
rigours
of
her
Enemies
,
and
the
Treasons
of
her
pretended
Friends
,
have
not
yet
expelled
her
out
of
the
Earth
;
she
hath
not
yet
sunk
,
though
her
Masts
have
been
sometimes
cut
close
to
the
Deck
,
and
her
visible
Pilots
flung
over-board
into
the
Sea
;
and
shall
she
sink
when
she
is
not
far
from
an
entrance
into
the
Harbour
?
She
hath
been
a
Brand
pluckt
out
of
the
fire
,
Zach.
3.2
.
She
was
pluckt
out
of
the
Furnace
of
Babylon
,
and
shall
be
pluckt
out
of
the
Furnace
of
Mystical
Babylon
.
Though
she
should
be
mown
down
as
Grass
by
the
Sythe
of
her
Enemies
,
yet
the
presence
of
Christ
shall
be
as
Rain
upon
her
,
to
make
her
sprout
and
spread
after
all
her
Afflictions
,
Psal.
72.6
.
Though
she
hath
been
in
the
midst
of
the
Fire
,
she
never
yet
was
,
nor
ever
will
be
consumed
:
She
hath
had
joy
in
her
disgraces
,
and
greatness
by
her
flames
:
She
hath
alwaies
had
a
God
to
inspire
her
with
vigor
,
to
sustain
her
weakness
,
and
prop
her
by
his
Arm
,
and
hath
often
swam
to
a
safe
Harbour
in
a
Tyde
of
her
own
Blood
.
Is
not
that
God
still
a
sufficient
Defence
,
and
the
Promise
a
sufficient
Charter
against
the
Violence
of
the
world
:
The
Highest
himself
shall
establish
her
;
Himself
by
his
own
Arm
,
and
Himself
by
his
own
Methods
.
(
3.
)
Here
is
Comfort
in
the
deepest
designs
of
her
Enemies
.
The
Highest
himself
shall
establish
her
.
If
he
be
the
Highest
,
and
imploys
himself
as
the
Highest
,
there
is
none
so
high
as
to
over-top
him
,
none
so
high
as
to
out-wit
him
.
Though
their
Union
be
never
so
close
,
and
their
Projects
never
so
deep
,
yet
God's
being
with
the
Church
,
is
curb
enough
for
them
,
and
comfort
enough
for
Sion
,
Isa.
8.9
.
Associate
your selves
together
,
O
ye
people
,
&c.
Take
counsel
together
,
and
it
shall
come
to
naught
;
speak
the
word
,
and
it
shall
not
stand
;
for
God
is
with
us
.
God's
presence
with
Sion
blows
away
all
.
God
was
with
the
Ark
in
its
captivity
,
and
made
it
victorious
in
its
Chains
.
It
cripled
Dagon
the
Philistins
Idol
,
1
Sam.
5.4
.
and
made
them
return
it
to
their
disgrace
,
which
they
thought
they
had
seiz'd
upon
to
their
honour
.
While
God
is
a
strength
to
the
poor
,
the
branch
of
the
terrible
shall
be
brought
low
,
and
their
blast
be
but
as
a
storm
against
a
wall
,
Isa.
25.4
,
5.
He
can
hasten
their
ruine
by
their
own
subtilty
,
and
catch
them
in
their
own
Net
,
Psal.
35.8
.
Or
,
he
can
turn
them
to
glorifie
the
Church
,
as
much
as
they
hindred
her
,
Isa.
25.3
.
They
are
sometimes
compared
to
Bees
,
Psal.
118.12
.
Isa.
7.18
.
and
the
can
make
them
afford
honey
as
well
as
a
sting
.
They
are
Bees
for
their
wrath
,
and
Bees
for
their
weakness
,
and
many
times
Bees
for
her
profit
.
Sometimes
he
makes
the
House
of
Jacob
as
fire
,
&
the
House
of
Esau
as
stubble
before
him
,
Obad.
18.
'T
is
not
more
natural
to
the
Serpents
Seed
to
spite
the
Church
,
than
it
is
natural
to
God
to
protect
her
;
their
malice
cannot
engage
them
so
much
in
Attempts
against
her
,
as
God's
Promise
engageth
him
in
the
defence
of
her
.
What
can
weakness
do
against
strength
?
folly
against
wisdom
?
Hell
against
Heaven
?
and
a
fallen
Lucifer
against
the
highest
God
?
(
4.
)
Here
is
comfort
to
expect
the
glory
of
the
Church
.
The
Highest
himself
shall
establish
her
.
The
Mountain
of
the
Lords
House
shall
be
lifted
up
on
the
top
of
the
Mountains
,
Isa.
2.2
.
In
the
last
days
it
shall
be
more
glorious
than
any
Mountain
dignified
by
God
:
Above
Mount
Sinai
,
where
the
Law
was
given
,
the
terrestial
Mount
Sion
,
where
the
Temple
was
built
,
Mount
Moriah
,
where
Abraham
had
a
type
of
the
Death
and
Resurrection
of
Christ
,
Mount
Horeb
,
where
Moses
by
prayer
discomfited
Amalek
,
and
Mount
Pisgah
,
where
Moses
had
a
prospect
of
Canaan
.
Abraham's
Conquest
of
the
four
Kings
,
Gen.
14.
seems
to
be
a
figure
of
the
Churches
Victories
,
when
the
captive
Lots
should
be
rescued
,
and
Sodom
it self
be
something
better
for
Sion
.
Then
shall
Christ
meet
her
as
King
of
Salem
,
King
of
Peace
,
with
the
blessings
of
the
most
High
God
.
Then
shall
he
,
as
he
did
at
the
Feast
in
Cana
,
turn
the
Churches
Water
into
Wine
.
Idols
shall
be
utterly
abolisht
,
Isa.
2.18
.
Dross
and
mixtures
in
Doctrine
and
Worship
purged
out
,
Rev.
22.1
.
The
River
of
the
water
of
life
shall
be
as
clear
as
Crystal
,
proceeding
from
the
Throne
of
God
,
and
of
the
Lamb.
The
everlasting
Gospel
preached
,
Rev.
14.6
.
called
everlasting
,
because
it
shall
never
more
be
clouded
and
obscured
by
the
foolish
Inventions
of
men
;
there
shall
be
no
more
Sea
,
Rev.
21.1
.
The
troubles
of
Sion
,
signified
by
a
stormy
Sea
,
shall
cease
,
and
a
new
Heaven
,
and
a
new
Earth
be
created
;
there
shall
be
multitude
of
conversions
,
Rev.
11.15
.
The
Kingdoms
of
the
world
shall
become
the
Kingdoms
of
Christ
.
The
breath
of
the
Lord
shall
come
into
many
,
and
make
them
stand
upon
their
feet
,
Ezek.
37.9
,
10.
There
shall
be
a
greater
presence
of
God
in
Ordinances
,
for
the
Earth
shall
shine
with
his
glory
,
Ezek.
43.2
.
Holiness
shall
sparkle
in
her
,
for
the
glory
of
the
Lord
shall
be
upon
her
,
Rev.
21.11
.
His
holiness
to
purifie
her
,
and
his
power
to
protect
her
.
Persecutions
without
,
and
divisions
within
,
shall
cease
;
Satan
shall
be
bound
,
his
force
restrained
;
he
shall
not
wander
about
with
his
cloven-foot
,
Rev.
20.3
.
The
Sea
of
Glass
,
which
was
mingled
with
fire
,
with
the
fire
of
worldly
Persecutions
,
with
the
fire
of
intestine
Animosities
,
shall
be
as
clear
as
Crystal
,
Rev.
15.2
.
Rev.
22.1
.
He
will
then
have
Magistrates
no
longer
carrying
on
the
Interest
of
the
God
of
this
world
,
but
the
Interest
of
the
Church
,
whom
he
calls
his
Princes
,
Ezek.
45.8
.
His
,
because
set
up
by
a
more
immediate
Providence
:
His
,
because
acting
designedly
and
intentionally
for
his
glory
;
no
more
pinching
his
People
,
and
making
a
prey
of
his
Sion
,
but
laying
down
their
Crowns
at
the
foot
of
his
Throne
.
And
to
compleat
all
,
there
shall
be
a
perpetuity
in
this
spiritual
prosperity
;
only
between
the
beginning
and
compleating
it
Satan
shall
be
let
loose
:
But
for
a
little
season
,
Rev.
20.3
.
and
after
this
it
shall
not
have
one
blow
more
from
Hell
;
but
the
Devil
must
for
ever
give
over
nibbling
at
her
heel
.
Now
the
Church
never
yet
found
such
a
state
suitable
to
those
promises
and
predictions
;
some
great
thing
remains
to
be
accomplisht
,
which
the
world
hath
not
yet
seen
,
nor
the
Church
experienced
.
But
that
Truth
that
will
not
lye
,
that
Truth
which
cannot
lye
,
has
assured
it
.
The
Mystery
of
God
shall
be
finished
,
Rev.
10.7
.
The
Church
hath
hitherto
been
gasping
in
the
fire
,
and
in
the
water
;
she
has
liv'd
,
but
as
wrapt
in
a
winding-sheet
;
the
Saints
under
the
Altar
have
cryed
a
long
time
for
the
vengeance
of
the
Temple
to
recompence
their
blood
.
There
is
a
time
when
this
Lazarus
,
that
hath
lain
begging
at
the
door
of
the
rich
and
mighty
,
shall
be
mounted
up
to
a
better
state
.
Sion
shall
enjoy
a
Resurrection
,
and
fling
off
all
badges
of
a
Funeral
.
For
the
Highest
himself
shall
establish
her
.
Third
Vse
of
Exhortation
.
(
1.
)
Take
heed
of
Apostatizing
from
Sion
;
from
the
Doctrine
and
Worship
of
Sion
.
If
God
shall
establish
her
,
stability
is
not
to
be
found
out
of
her
.
To
depart
from
her
,
is
to
leave
a
firm
Rock
to
find
security
in
a
quick-sand
.
To
leap
out
of
a
stout
Ship
in
a
storm
,
to
expect
a
preservation
in
the
waves
.
To
turn
our
backs
upon
Heaven
,
to
seek
ease
in
the
bowels
of
Hell
.
The
Altar
at
Damascus
is
cast
down
,
and
Jeroboam's
Altar
is
demolisht
when
that
at
Jerusalem
stood
.
To
stay
in
Sion
,
is
to
be
exposed
to
the
gun-shot
of
men
and
Devils
;
to
run
from
her
,
is
to
seek
to
the
Devil
for
protection
,
and
run
into
the
mouth
of
all
the
Artillery
of
God
,
that
is
set
for
the
establishment
of
Sion
.
If
we
are
Christians
,
no
force
,
nor
violence
should
separate
us
from
her
.
2.
Let
us
love
Sion
.
There
is
nothing
the
Scripture
uses
more
as
an
argument
to
separate
our
affections
from
the
world
than
the
uncertainty
and
fading
nature
of
it
.
The
perpetuity
then
of
the
Church
should
be
a
motive
to
place
our
affections
there
,
where
they
shall
never
want
an
object
,
and
which
we
cannot
love
without
loving
her
head
and
her
establisher
.
The
Jews
in
Babylon
would
rather
forget
themselves
than
their
City
and
Temple
,
Psal.
137.5
,
6.
Our
affections
to
Gospel
-
Sion
should
be
more
tender
,
since
God
hath
poured
out
more
of
his
Spirit
upon
her
,
and
she
is
more
amiable
in
his
eye
.
That
which
the
Jews
so
much
affected
,
is
perished
.
But
the
true
Sion
is
eternal
and
shall
flourish
for
ever
.
The
highest
himself
hath
an
establishing
affection
to
her
.
Let
our
affections
to
her
equal
the
malice
of
the
Enemies
against
her
,
since
we
have
greater
incentives
to
love
her
than
they
can
have
to
hate
her
.
While
others
cry
,
Raze
,
Raze
it
even
to
the
ground
,
let
us
at
least
testify
our
affections
,
and
if
we
have
not
her
standing
walls
to
love
,
let
us
not
estrange
our
tenderness
from
her
very
dust
,
Psal.
102.14
.
There
is
a
pleasure
to
be
taken
in
her
stones
,
because
they
shall
be
again
set
in
their
place
,
a
favour
to
be
shewn
to
her
dust
,
because
it
shall
be
again
compacted
,
and
enjoy
a
resurrection
,
For
the
highest
that
hath
promised
to
establish
her
,
will
not
desert
her
in
her
ruins
,
v.
16.
When
the
Lord
shall
build
up
Sion
he
shall
appear
in
glory
;
we
have
therefore
more
ground
to
favour
her
dust
than
to
admire
the
proudest
palaces
.
(
3.
)
Let
us
desire
the
Establishment
of
Sion
more
than
our
own
private
Establishment
.
'T
is
the
Sign
of
a
gracious
Spirit
to
look
not
only
on
his
own
things
but
the
things
of
others
,
Phil.
2.4
.
And
what
things
of
others
should
be
regarded
,
if
the
things
of
Christ
and
his
Spouse
be
over-looked
.
No
private
person
hath
any
promise
of
establishment
but
as
he
is
a
Denison
of
Sion
,
as
one
born
in
her
.
In
desiring
therefore
the
welfare
of
Sion
,
we
wish
and
make
way
for
the
establishing
of
our selves
;
our
interests
are
common
with
hers
.
Her
prosperity
therefore
should
be
the
first
and
last
of
our
wishes
.
When
we
wish
the
stability
of
Sion
,
we
wish
the
honour
of
God
,
the
continuance
of
his
worship
,
the
glorifying
his
name
which
is
deposited
in
that
cabinet
;
The
glory
of
God
cannot
flourish
,
if
the
Church
perish
.
How
base
then
are
those
,
that
if
they
can
swim
in
a
worldly
prosperity
,
care
not
if
the
Church
be
drowned
in
tears
and
bloud
;
that
cloth
themselves
and
regard
not
her
nakedness
;
that
provide
an
earthly
Canaan
for
themselves
,
and
care
not
what
desolate
desert
Sion
sits
weeping
in
?
(
4.
)
Let
us
endeavour
the
establishment
of
Sion
.
'T
is
a
grateful
thing
to
a
Prince
to
favour
his
favorite
.
Let
us
be
as
forward
to
enlarge
her
Territories
,
as
the
Devil
and
his
instruments
are
to
increase
the
Suburbs
of
hell
.
The
Highest
himself
will
establish
her
by
himself
;
we
must
therefore
take
those
methods
which
are
agreeable
to
the
chief
preserver
.
A
complyance
with
the
Enemies
of
God
was
never
the
way
to
secure
the
interest
of
Sion
.
A
divine
work
in
a
divine
way
will
meet
with
divine
assistance
.
To
contribute
to
the
establishment
of
Sion
is
a
work
honourable
in
it self
,
since
it
is
the
work
of
God
himself
;
'T
is
an
imitation
of
the
highest
pattern
.
In
this
we
are
associates
,
and
coworkers
,
with
God
.
For
the
Highest
himself
shall
establish
Sion
.
A
DISCOURSE
UPON
THE
Fifth
of
November
.
Exod.
15.9
,
10.
The
Enemy
said
,
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
spoil
;
my
lust
shall
be
satisfied
upon
them
;
I
will
draw
my
sword
;
my
hand
shall
destroy
them
;
Thou
didst
blow
with
thy
wind
;
the
Sea
covered
them
;
they
sank
as
Lead
in
the
mighty
waters
.
AN
Anniversary
Commemoration
of
a
memorable
Deliverance
falling
upon
this
Day
,
hath
caused
a
diversion
of
my
thoughts
,
to
look
back
,
not
only
upon
a
mercy
never
to
be
forgotten
,
but
to
look
forward
to
that
Deliverance
which
is
to
come
parallel
to
this
in
the
Text.
Israel
was
a
Type
of
the
Church
,
Pharaoh
a
type
of
the
Churches
Enemies
in
all
Ages
of
the
world
,
both
of
the
spiritual
Enemy
,
Satan
,
and
of
the
temporal
,
his
Instruments
.
The
Deliverance
was
a
type
of
the
Deliverance
that
Christ
wrought
upon
the
Cross
by
his
Blood
.
Also
,
of
that
Christ
works
by
his
power
upon
his
Throne
,
the
one
from
the
Reign
of
Sin
,
the
other
from
the
Empire
of
Antichrist
.
This
was
the
Exemplar
of
all
the
deliverances
the
Church
was
to
have
.
As
the
Assyrian
should
lift
up
a
staff
against
Jerusalem
,
after
the
manner
of
Aegypt
,
so
the
Lord
should
lift
his
rod
up
for
them
upon
the
Sea
after
the
manner
of
Aegypt
,
when
the
Yoke
shall
be
destroyed
because
of
the
anointing
,
Isa.
10.26
,
27.
when
the
power
of
the
Enemies
shall
be
destroyed
by
the
strength
of
Christ
.
The
Lord
himself
makes
it
his
pattern
in
those
victories
he
is
to
gain
for
his
people
;
when
he
calls
upon
his
arm
to
awake
as
in
the
ancient
days
,
when
he
cut
Rahab
,
and
wounded
the
Dragon
,
and
made
the
depths
of
the
Sea
a
way
for
the
ransom'd
to
pass
over
,
Isa.
51.9
,
10
,
11.
then
the
redeemed
of
the
Lord
shall
come
with
singing
unto
Sion
,
the
Song
of
Moses
,
while
they
stand
upon
a
Sea
of
Glass
,
a
brittle
,
frail
,
and
stormy
world
,
Rev.
15.3
.
And
our
Redeemer
makes
this
his
pattern
&
rule
,
when
he
comes
to
tread
the
Wine-press
in
wrath
,
and
make
them
drunk
with
his
fury
,
that
then
he
would
remember
the
days
of
old
,
Moses
and
his
people
,
when
he
divided
the
water
before
them
,
to
make
himself
an
everlasting
name
,
Isa.
63.1.2.11
.
that
his
power
may
be
as
glorious
in
the
latter
,
as
it
was
in
the
former
,
and
all
deliverances
of
the
Church
from
the
beginning
to
the
end
be
knit
together
to
be
an
everlasting
matter
of
praise
to
his
name
.
This
Historical
narration
is
to
have
a
more
universal
accomplishment
;
the
deliverance
from
Aegypt
is
promised
to
be
fulfilled
a
second
time
,
and
God
would
act
the
same
part
over
again
,
as
also
their
deliverance
from
Ogg
King
of
Bashan
,
after
the
ascension
of
Christ
,
Psa.
6.22
.
The
Lord
said
,
I
will
bring
again
from
Bashan
,
I
will
bring
my
people
from
the
depths
of
the
Sea
.
This
is
after
he
had
ascended
,
v.
18.
when
he
came
to
wound
the
head
of
his
Enemies
,
v.
21.
So
Isa.
11.15
.
The
Lord
shall
utterly
destroy
the
tongue
of
the
Egyptian
sea
,
and
with
his
mighty
wind
shall
he
shake
his
hand
over
the
river
,
and
shall
smite
it
,
in
the
seven
streams
,
and
make
men
go
over
dry
shod
.
Nilus
with
its
seven
streams
was
the
glory
of
Aegypt
,
and
Rome
with
its
seven
hills
is
the
glory
of
the
Papacy
,
Rev.
17.9
.
So
Zac.
10.10
.
I
will
bring
them
again
out
of
the
Land
of
Aegypt
,
and
they
shall
pass
through
the
sea
with
Affliction
,
and
the
deeps
of
the
river
shall
dry
up
.
Pharaoh
and
his
army
cannot
revive
and
stand
up
in
their
former
ranks
;
but
there
shall
be
deliverances
with
resemblances
to
that
,
when
the
Enemies
shall
be
as
arrogant
and
furious
as
Pharaoh
,
and
the
Church
as
dejected
and
straitned
as
Israel
.
The
Text
is
a
part
of
Moses
his
Song
.
A
carmen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
Song
after
victory
:
A
Panegyrick
,
the
praise
of
God
attended
with
dancing
at
the
sight
of
the
Aegyptian
wracks
,
v.
20.
1.
It
was
then
real
;
The
Israelites
then
sang
it
.
(
2.
)
'T
is
typical
,
the
conquerours
of
Antichrist
shall
again
Triumph
in
the
same
manner
,
Rev.
15.3
.
(
3.
)
It
was
an
earnest
of
future
deliverance
to
the
Israelites
.
When
God
appeared
for
them
in
their
first
Exit
,
he
would
not
fail
in
that
work
which
should
conduce
so
much
to
his
glory
;
it
was
a
Pledg
,
that
his
purchased
people
should
pass
over
,
and
be
planted
in
the
mountain
of
his
Inheritance
v.
16
,
17.
There
is
in
the
words
,
-
1.
A
Description
of
the
Enemy
.
-
2.
His
defeat
.
The
Enemy
is
introduced
laying
his
council
,
and
vaunting
his
resolution
.
By
an
elegant
Climax
,
and
orderly
proceeding
,
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
spoyl
,
my
lust
shall
be
satisfied
,
&c.
They
laid
the
foundation
deep
in
council
,
built
their
resolves
high
in
power
,
and
then
applaud
themselves
in
their
Insolence
.
I
will
pursue
.
Had
he
no
reflections
upon
his
former
successess
attempts
to
keep
the
Israelites
in
slavery
?
or
could
he
with
any
reason
hope
to
reduce
them
with
his
bafled
strength
to
that
yoke
,
which
had
been
broken
by
a
powerful
Arm
?
Had
he
not
reason
freshly
to
remember
his
own
inability
to
remove
one
of
the
plagues
sent
upon
them
,
to
promote
Israels
rescue
?
Was
that
high
arm
which
brought
them
out
of
Aegypt
broken
?
Gods
weapons
blunted
,
his
magazine
of
plaguing
Ammunition
wasted
,
&
his
strength
too
feeble
to
preserve
those
he
had
by
a
strong
hand
redeemed
?
These
things
be
obvious
to
Pharaoh's
thoughts
.
Yet
,
I
will
still
pursue
.
How
heady
and
rash
are
the
Churches
Enemies
!
Infatuation
is
the
usher
to
Destruction
:
When
you
find
the
Churches
Enemies
lose
their
wits
,
you
may
quickly
expect
they
will
lose
their
strength
and
lives
.
I
will
divide
the
spoil
.
He
promiseth
them
this
victory
before
the
conflict
,
encourages
his
Souldiers
with
hopes
of
the
prey
,
which
was
the
recovery
of
their
Jewels
which
the
Israelites
had
borrowed
by
Gods
order
,
and
the
Aegyptians
had
lent
them
by
a
Secret
Impression
,
and
the
flocks
and
herds
of
the
poor
Israelites
to
boot
.
How
great
is
the
pride
of
the
Churches
enemies
!
They
strut
without
thinking
of
a
superior
power
to
curb
them
,
and
promise
themselves
the
accomplishment
of
their
designs
without
fearing
the
check
of
Providence
.
Thus
did
Sisera's
Mother
triumph
in
a
presumptuous
hope
before
a
victory
,
Jud.
5.30
.
and
sing
Te
Deum
before
a
conquest
.
Ventosa
et
insolens
natio
is
the
title
Pliny
gives
the
Aegyptian
Nation
.
My
lust
shall
be
satisfied
upon
them
[
](A32724-e31910-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
My
soul
shall
be
satisfied
.
.
How
revengefully
do
they
express
themselves
?
They
apprehend
themselves
cheated
of
their
Jewels
by
the
Israelites
;
such
an
apprehension
would
increase
rage
and
animosity
.
I
will
draw
my
Sword
,
my
hand
shall
destroy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
hand
shall
Disinherit
them
.
I
will
reduce
them
like
a
company
of
fearful
fugitives
by
brandishing
a
drawn
Sword
,
that
they
shall
quickly
return
to
their
former
bondage
and
become
the
perpetual
Inheritance
of
the
Aegyptians
.
How
secure
are
the
Churches
Enemies
!
The
sight
of
a
glittering
sword
,
and
an
edict
for
a
return
they
thought
would
quell
their
Spirits
;
'T
is
true
they
had
to
deal
with
an
unarmed
people
,
unprovided
for
defence
,
whose
late
slavery
had
rendered
them
unfit
for
military
exercises
,
an
unequal
match
for
a
numerous
and
disciplin'd
Army
.
But
what
if
they
were
?
had
they
not
the
same
power
to
protect
them
in
their
march
,
which
had
brought
them
out
of
their
bondage
?
This
the
enemies
never
reflected
on
:
Pride
and
security
are
always
twins
.
In
v.
10.
You
have
their
defeat
.
The
Sea
quenched
the
Fire
of
their
rage
,
and
laid
flat
the
towers
of
their
proud
confidence
.
God
blows
with
his
wind
,
the
strong
east
wind
,
Exod.
14.21
.
a
strength
added
to
its
Natural
fierceness
,
which
made
the
meeting
of
the
Floods
more
swift
and
fierce
;
some
think
thunders
and
lightnings
burst
out
of
the
pillar
of
fire
in
the
Cloud
,
when
God
looked
upon
them
,
Exod.
14.24
.
They
sank
like
Lead
,
suddenly
,
easily
,
irrecoverably
;
they
were
lasht
before
,
now
executed
.
Other
Plagues
had
a
mixture
of
patience
,
this
is
a
pure
cup
of
the
Indignation
of
God
.
The
defeat
is
described
,
-
1.
By
the
Author
:
Thou
didst
blow
.
-
2.
Instrument
:
Thy
wind
;
the
Sea
,
wind
and
the
Sea
conspire
together
against
the
Enemies
,
when
God
orders
them
.
-
3.
Victory
,
or
success
of
this
order
;
The
Sea
covered
them
;
they
sank
like
Lead
in
the
mighty
waters
—
General
Observations
.
1.
The
greatest
Idolaters
are
the
fiercest
Enemies
against
the
Church
of
God
.
Aegyptii
Diis
faecundi
.
H●eron
.
'T
is
the
Aegyptian
is
the
Enemy
.
No
Nation
had
more
and
more
sordid
Idols
.
The
Persians
adored
the
Sun
,
the
greatest
Benefactor
to
the
world
,
in
the
rank
of
inanimate
creatures
;
other
Nations
several
Stars
,
but
none
did
so
much
abuse
the
reason
of
man
,
as
that
accursed
Nation
.
Onions
,
Garlick
,
Cats
,
Oxen
,
Flies
and
Crocodiles
;
those
dung-hill
creatures
were
their
adored
Deities
.
And
how
much
better
is
the
Adoration
of
the
swadling-clouts
of
our
Saviour
,
or
the
straw
which
was
in
the
Manger
,
or
the
Tail
of
the
Ass
he
rode
upon
,
and
so
many
splinters
of
the
Cross
;
which
if
put
together
would
make
a
Colossus
?
For
this
among
the
rest
may
the
Church
professing
such
Worship
be
called
spiritual
Aegypt
.
2.
The
Churches
Enemies
are
not
for
her
correction
,
but
her
destruction
:
I
will
pursue
;
my
hand
shall
destroy
them
.
They
breath
out
nothing
but
slaughters
;
My
hand
shall
destroy
them
;
down
with
it
,
down
with
it
even
to
the
ground
,
and
men
are
famous
as
they
can
lift
up
Axes
upon
the
thick
Trees
,
Psa.
74.5
.
3.
How
desperate
are
somtimes
the
straits
of
Gods
Israel
in
the
eye
of
man
?
How
low
their
Spirits
before
deliverance
?
They
here
behold
a
deep
Sea
before
them
,
and
a
raging
Enemy
behind
them
:
Hear
a
confused
noise
of
women
and
Children
in
the
midst
of
them
,
feel
the
pantings
of
their
own
hearts
,
&
perhaps
see
a
consternation
in
the
faces
of
their
governours
;
they
see
themselves
disarmed
of
weapons
,
lying
almost
at
the
mercy
of
an
oppressor
,
with
a
well
furnisht
Army
;
they
repent
of
what
God
had
done
for
them
,
and
are
more
ambitious
of
slavery
than
liberty
;
Quarrel
with
Moses
(
And
as
one
of
their
Historians
saith
,
were
about
to
stone
him
)
Exod.
14.10
,
11
,
12.
Without
doubt
they
then
thought
him
a
lyar
,
and
it
is
likely
had
no
more
honourable
thoughts
at
that
time
of
God
;
for
when
they
saw
the
happy
success
in
the
miraculous
overthrow
of
the
Aegyptians
,
then
they
believed
God
and
his
servant
Moses
,
Exod.
14.31
.
as
if
they
gave
credit
to
neither
of
them
before
.
They
had
a
pillar
of
Fire
,
and
a
Cloud
,
the
chariot
of
God
;
A
greater
argument
to
establish
them
than
the
preparation
of
their
enemies
to
terrifie
them
.
But
what
a
faithless
creature
is
man
under
the
visible
guard
of
Heaven
,
and
so
far
naturally
from
living
by
faith
,
that
he
will
hardly
draw
establishments
from
sense
!
4.
God
orders
the
lusts
of
men
for
his
own
praise
.
He
had
forced
Pharaoh
to
let
the
People
go
,
he
had
stopt
the
streams
of
his
fury
;
when
he
removes
his
hand
and
pulls
up
the
dam
,
Pharaoh
returns
to
his
former
temper
with
more
violence
,
thereby
giving
occasion
for
God's
glory
in
his
own
destruction
;
he
serves
himself
of
the
desperate
malice
of
his
enemies
to
make
his
Wisdom
and
other
Attributes
more
triumphant
.
5.
The
nearer
the
deliverance
of
the
Church
is
,
the
fiercer
are
Gods
Judgments
on
the
enemies
of
it
,
and
the
higher
the
enemies
rage
.
The
former
plagues
were
but
small
gashes
in
the
Aegyptian
state
:
But
when
the
time
approach'd
of
the
Israelites
perfect
Deliverance
,
then
the
first-born
in
every
house
,
the
delight
and
strength
of
the
parents
is
cut
off
:
And
at
the
compleating
of
it
,
the
glory
,
flower
and
strength
of
Aegypt
buryed
in
the
Sea
;
the
fuller
beams
of
mercy
on
the
one
are
attended
with
more
scorcing
darts
of
judgments
on
the
other
.
6.
All
creatures
are
absolutely
under
the
Soveraignty
of
God
,
and
are
acted
by
his
Power
in
all
their
services
.
Thy
wind
:
All
are
subject
to
his
conduct
,
and
are
the
Guardians
of
his
People
,
and
the
Conquerours
of
his
Enemies
.
How
easie
is
it
for
the
Arm
of
Omnipotency
to
demolish
the
strongest
preparations
against
his
Israel
,
and
with
a
blast
reduce
their
Power
to
nothing
?
The
Sea
suffers
violence
to
preserve
his
People
,
and
the
liquid
Element
seems
transform'd
into
a
wall
of
Brass
.
God
can
make
the
meanest
creatures
Ministers
of
his
Judgments
,
raise
Troops
of
Flies
to
rout
the
Roman
Army
,
as
it
was
in
Trajans
Siege
of
the
Agarens
.
7.
By
the
same
means
God
saves
his
People
,
whereby
he
destroys
his
Enemies
;
the
one
sank
,
the
other
past
thorow
;
That
which
makes
one
balance
sink
,
makes
the
other
rise
the
higher
;
the
red
sea
was
the
Guardian
of
Israel
,
and
the
Executioner
of
Aegypt
,
the
Israelites
gallery
to
Canaan
,
and
the
Aegyptians
grave
.
The
cloud
that
led
the
Israelites
through
the
red
Sea
,
blinded
the
Aegyptians
;
the
waters
that
were
15
Cubits
high
above
the
mountains
,
kept
the
Ark
from
dashing
against
them
,
whereby
Noah
might
be
indangered
,
and
drowned
the
enemies
though
never
so
high
according
to
humane
stature
.
8.
The
strength
and
glory
of
a
people
is
more
wasted
by
opposing
the
Interest
of
the
Church
,
than
in
conflicts
with
any
other
enemy
.
Had
the
Aegyptian
arms
been
turned
against
any
other
Enemy
,
they
might
have
prospered
,
or
at
least
retired
with
a
more
partial
defeat
,
or
saved
their
lives
though
under
chains
.
But
when
they
would
prepare
them
against
Gods
Israel
,
they
meet
with
a
total
defeat
where
they
expected
victory
,
and
find
their
graves
where
Israel
found
their
Bulwarks
;
the
choicest
of
their
Youth
,
the
flower
of
their
Nobility
,
the
strongest
of
their
chariots
and
horses
at
one
blow
overthrown
by
God
.
9.
We
may
take
notice
of
the
folly
of
the
Churches
Enemies
.
Former
plagues
might
have
warned
them
of
the
power
of
God
;
they
had
but
burned
their
own
fingers
by
pinching
her
;
yet
they
would
set
their
force
against
Almighty
power
that
so
often
had
worsted
them
;
't
is
as
if
men
would
pull
down
a
steeple
with
a
string
.
But
the
Observations
I
shall
treat
of
are
,
1.
When
the
Enemies
of
the
Church
are
in
the
highest
fury
and
resolution
,
and
the
Church
in
the
greatest
extremity
and
dejection
,
then
is
the
fittest
time
for
God
to
work
her
deliverance
fully
and
perfectly
.
When
the
Enemy
said
,
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
Spoil
,
&c.
then
God
blowed
with
his
wind
,
then
they
sank
.
2.
God
is
the
Author
of
all
the
deliverances
of
the
Church
,
whosoever
are
the
Instruments
.
[
Thou
didst
blow
with
thy
wind
;
who
is
like
unto
the
Lord
among
the
Gods
?
1.
For
the
first
,
When
the
Enemies
of
the
Church
are
in
the
highest
fury
,
&c.
Great
resolutions
against
God
meet
with
great
Disappointments
.
The
Churches
straits
are
the
enemies
hopes
,
but
Gods
opportunity
.
When
their
fury
is
highest
,
Gods
love
is
nearest
.
1.
There
are
four
seasons
on
the
part
of
the
Enemy
God
takes
hold
of
.
1.
Flourishing
Prosperity
.
Here
is
Pharaoh
in
the
head
of
a
gallant
Army
,
the
Israelites
in
a
Pound
at
his
mercy
.
The
Aegyptians
prosperity
is
a
forerunner
of
their
destruction
,
the
adversity
of
the
other
,
of
their
salvation
.
Haman
is
in
the
top
of
his
favour
,
when
the
Jews
are
marked
out
for
slaughter
,
and
then
himself
is
marked
out
for
ruine
.
Prosperity
,
like
Rain
,
makes
the
weeds
of
Pride
and
Atheism
to
grow
up
,
and
then
they
are
fit
matter
for
God's
Sickle
to
cut
down
.
When
the
Clusters
of
the
Vine
of
the
Earth
are
ripe
,
full
of
an
outward
glory
and
sweetness
,
then
the
Angel
thrusts
in
his
sharp
Sickle
,
Rev.
14.18
.
There
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
set
them
.
When
the
great
City
is
clothed
in
fine
Linnen
,
Purple
and
Scarlet
,
deckt
with
gold
and
pretious
stones
,
Rev.
18.16
.
and
come
to
the
highest
point
of
its
glory
and
prosperity
,
then
shall
God
thicken
the
clouds
of
his
vengeance
,
and
bring
their
riches
to
naught
in
one
hour
.
2.
Swelling
Pride
:
I
will
pursue
,
&c.
Pride
is
provoking
,
because
it
is
a
self-deifying
,
and
sets
up
the
creature
as
God's
Mate
.
God
stands
upon
his
honour
,
and
loves
to
attaque
those
that
would
equal
themselves
with
him
.
Pride
sunk
the
glory
of
the
fallen
Angels
into
misery
,
and
so
it
will
that
of
the
Serpents
seed
;
this
is
the
immediate
forerunner
of
destruction
,
Prov.
16.18
.
Men
have
their
hairy
scalp
,
the
prime
of
their
strength
,
and
pride
of
their
hearts
,
when
God
wounds
them
,
Psal.
68.21
.
Aegypt
was
become
Rahab
,
pride
it self
,
as
the
word
signifies
,
and
so
God
called
it
by
that
name
,
Isa.
51.9
.
When
Aegypt
mounted
to
Rahab
,
to
the
top
of
pride
,
then
God
cut
it
.
When
the
Dragon
bristled
,
and
erected
his
stately
head
to
seise
upon
the
prey
,
then
God
wounded
him
,
put
an
end
to
Aegypts
pride
,
and
the
Israelites
fear
:
He
loves
to
beat
down
the
pride
of
the
one
,
and
raise
up
the
lowliness
of
the
other
.
When
Herod
will
assume
the
title
of
a
God
given
him
by
the
acclamations
of
the
People
,
an
Angel
shall
immediately
make
him
a
Banquet
for
Worms
,
Acts
11.22
,
23.
When
Sennacherib
had
prospered
in
his
Conquest
of
Judea
,
had
taken
many
strong
Towns
,
closely
be
leaguered
Jerusalem
,
thundred
out
blasphemies
against
God
,
and
threatnings
against
his
People
,
then
comes
an
Angel
,
makes
an
horrible
slaughter
in
a
night
,
sends
him
back
to
his
own
Country
,
where
after
the
loss
of
his
Army
he
lost
his
life
by
the
hands
of
his
own
children
.
A
greater
pride
cannot
be
exprest
,
than
what
the
Apostle
predicts
of
the
Man
of
Sin
,
and
that
hath
been
extant
for
some
time
in
the
world
[
](A32724-e33000-b)*
*
2
Thes.
2.4
,
Who
opposeth
and
exalteth
himself
above
all
that
is
called
God
,
in
additions
to
the
word
,
clipping
the
Institutions
of
God
,
and
adding
new
,
and
canonizing
new
Mediators
of
Intercession
,
who
sits
in
the
Temple
of
God
in
a
profession
of
Christianity
,
shewing
himself
that
he
is
God
,
assuming
the
name
of
God
,
and
the
title
of
God
,
in
being
called
most
holy
.
:
And
perhaps
it
will
yet
amount
to
a
higher
step
than
it
hath
yet
done
before
he
be
consumed
by
the
brightness
of
the
Lord
's
coming
,
since
all
that
yet
lets
and
hinders
is
not
taken
out
of
the
way
.
The
higher
the
pride
,
the
nearer
the
fall
.
When
Goliah
shall
defie
the
God
of
Israel
,
a
stone
from
a
sling
thrown
by
the
hand
of
David
,
our
great
David
,
the
Antitype
,
shall
lay
him
vomiting
out
his
soul
,
and
blasphemies
on
the
Earth
.
We
are
many
times
more
beholding
to
the
Enemies
insolence
,
than
our
own
innocence
.
Deut.
32.17
.
Were
it
not
that
God
feared
the
wrath
of
the
Enemy
,
i.
e
in
their
pride
,
lest
their
Adversaries
should
behave
themselves
strangely
,
and
say
,
Our
hand
is
high
;
a
sinful
Israel
should
not
have
so
many
preservations
[
](A32724-e33130-b)*
*
Trap
on
Exod.
p.
9.
.
When
they
will
ascend
into
Heaven
,
and
exalt
their
Throne
above
the
Stars
of
God
;
when
they
will
ascend
above
the
heights
of
the
Clouds
,
and
be
like
the
most
High
,
then
shall
they
be
brought
down
to
Hell
,
to
the
sides
of
the
Pit
,
Isa.
7.13
,
14
,
15.
The
highest
Towers
are
the
fairest
marks
for
Thunder
,
and
the
readiest
Tinder
for
the
lightning
of
Heaven
.
When
Tyrus
had
set
her
heart
,
as
the
heart
of
God
,
then
would
God
defile
her
brightness
,
and
make
her
die
the
death
of
them
that
are
slain
in
the
midst
of
the
Sea
,
Ezek.
28.6
,
7
,
8.
3.
Eager
malice
.
Nothing
would
Satisfie
the
Aegyptians
here
,
but
the
bloud
of
the
Israelites
.
My
hand
shall
destroy
them
;
they
were
under
a
cruel
bondage
,
attended
with
anguish
,
of
Spirit
before
God
began
their
rescue
.
The
serpents
seed
have
the
same
principles
of
craft
and
malice
sown
in
their
nature
,
that
are
resident
in
his
;
ever
since
the
beginning
,
he
endeavoured
to
shape
men
into
the
same
form
and
temper
with
himself
;
Their
rage
would
raze
out
the
very
foundation
of
Israel
,
and
not
suffer
the
name
to
be
had
any
more
in
remembrance
,
Psa.
83.4
.
They
love
to
be
drunk
with
the
blood
of
the
saints
,
and
are
no
more
satisfied
with
blood
than
the
grave
with
carcases
;
they
repair
their
arrows
,
and
watch
for
an
opportunity
to
discharge
them
;
and
never
want
poison
,
but
opportunity
;
this
is
Gods
time
to
deliver
.
When
Pharaoh
would
pollute
the
land
with
the
blood
of
the
Hebrew
males
,
and
ordain
them
to
be
drag'd
from
the
womb
to
the
slaughter
,
then
God
raises
up
himself
to
attempt
the
rescue
of
Israel
;
yet
he
bears
with
his
insolence
,
punisheth
him
,
but
not
destroys
him
.
But
when
he
would
be
still
stiff
against
a
sense
of
the
multitude
of
plagues
and
a
greater
mercy
of
patience
in
them
;
when
he
would
arm
for
the
field
against
that
God
the
smart
of
whose
force
he
had
felt
,
and
resolves
to
destroy
or
bring
back
the
Israelites
upon
the
point
of
his
Sword
,
God
would
then
bear
no
longer
,
but
make
the
water
his
sepulchre
.
When
Haman
designs
the
ruine
of
the
Jews
,
procures
the
Kings
commission
,
sends
dispatches
to
all
the
governours
of
the
Provinces
,
sets
up
a
gibbet
for
Mordecai
,
and
wants
nothing
but
an
opportunity
to
request
the
Execution
,
he
tumbles
down
to
exchange
his
princes
favours
for
an
exaltation
on
the
Gallows
,
Est.
6.4
.
Est.
7.10
.
When
the
Serpent
encreased
his
malitious
cruelty
,
and
cast
out
a
flood
against
the
Church
,
God
makes
the
earth
,
the
carnal
world
to
give
her
assistance
,
and
repel
the
force
that
Satan
used
against
her
[
](A32724-e33330-b)*
*
Rev.
12.15
,
16.
The
ear●h
helped
the
woman
.
.
When
multitudes
shall
gather
together
in
the
valley
of
decision
,
then
shall
the
Lord
roar
out
of
Sion
,
and
be
the
hope
of
his
People
,
and
the
strength
of
the
Children
of
Israel
,
Joel
.
3.14.16
.
And
when
Spiritual
Aegypt
shall
make
a
war
against
Christ
,
who
sits
upon
the
white
horse
,
and
combine
all
their
force
for
the
destruction
of
his
people
,
then
shall
the
Beast
and
the
false
Prophet
be
taken
and
brought
to
their
final
ruine
,
and
their
force
be
broken
in
a
lake
of
fire
,
as
that
of
Aegypt
was
in
a
Sea
of
water
,
Rev.
19.19
,
20.
The
time
of
their
greatest
fierceness
shall
be
the
time
of
Christs
fury
;
he
will
strike
them
sorest
when
he
finds
them
cruellest
,
their
rage
shall
rouze
up
his
revenge
;
when
the
men
of
Sodom
,
to
which
the
Antichristian
state
is
likened
,
shall
be
resolutely
bent
to
wickedness
,
they
shall
be
struck
with
blindness
,
and
that
blindness
suceeded
by
destruction
;
then
will
God
set
bounds
to
the
outragious
waves
,
and
snatch
the
prey
out
of
the
teeth
of
the
Lyons
.
4.
Confident
security
.
I
will
divide
the
Spoil
,
my
lust
shall
be
satisfied
upon
them
.
God
lets
the
enemy
come
in
like
a
floud
and
torrent
,
with
a
confidence
to
carry
all
before
him
,
before
he
lifts
up
a
standard
against
him
,
Isa.
59.19
.
Then
shall
the
Spirit
of
the
Lord
stir
up
himself
gloriously
in
the
principles
and
actions
of
his
people
,
and
the
redeemer
shall
come
to
Sion
.
God
will
set
his
force
against
their
confidence
,
&
break
their
impetuousness
by
his
own
power
.
When
the
Enemies
of
the
Church
think
they
have
intangled
it
in
such
a
snare
,
reduc'd
it
to
so
low
a
condition
as
to
be
secure
of
her
ruine
with
a
blast
,
and
puff
,
then
God
will
arise
and
set
her
in
safety
from
them
that
puff
at
her
,
Psa.
12.5
.
This
will
be
the
case
of
Babylon
;
when
she
shall
say
,
I
sit
as
a
Queen
,
and
am
no
Widdow
,
and
shall
see
no
sorrow
,
then
shall
her
plagues
come
in
one
day
,
death
,
and
mourning
,
and
famine
,
for
then
God
will
stir
up
his
strength
to
Judge
her
,
Rev.
18.7
.
'T
is
in
the
time
of
the
Antichristian
Polity
,
and
mutual
congratulations
with
the
highest
security
for
their
happy
success
,
triumphing
over
the
dead
bodies
of
the
witnesses
,
that
they
shall
stand
again
upon
their
feet
,
(
the
same
persons
if
politically
dead
,
others
witnessing
the
same
doctrine
,
if
they
were
corporeally
dead
)
and
damp
all
their
mirth
and
triumph
,
and
turn
their
security
into
fears
;
then
shall
glory
be
given
to
the
God
of
heaven
,
and
the
Ark
of
his
Testament
be
seen
in
his
Temple
,
and
the
power
of
the
Lord
be
magnified
,
Rev.
11.10
,
11.
When
they
shall
all
be
gathered
together
to
the
battle
of
the
great
day
of
the
Lord
;
the
place
is
called
Armageddon
,
Rev.
16.14
,
16
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A
cursed
troop
an
army
under
Gods
Anathema
,
when
they
have
the
greatest
confidence
.
When
Jerusalem
shall
be
penn'd
up
by
a
seige
,
it
shall
be
a
cup
of
trembling
in
the
hands
of
her
Enemies
,
Zac.
12.2
.
Fear
shall
seize
upon
them
in
the
midst
of
their
confidence
.
The
Sun
was
risen
upon
Sodom
just
before
the
devouring
shower
of
Fire
and
brimstone
.
With
what
derision
would
they
have
entertained
any
messenger
,
that
should
have
assured
them
of
such
a
shower
in
so
clear
a
day
?
No
doubt
but
the
Aegyptian
horses
went
prancing
into
the
Sea
,
and
their
riders
confident
of
catching
their
prey
;
when
they
saw
the
waters
congealed
,
they
had
not
the
least
suspicion
,
but
that
the
division
of
the
Sea
was
made
in
their
favour
,
till
the
Chariot
wheels
were
taken
off
,
and
the
waters
ready
to
roul
upon
them
,
Exod.
14.23
,
25.
2.
As
something
on
the
part
of
the
Churches
Enemies
forwards
the
deliverance
,
so
there
is
some
regard
God
hath
to
the
Churches
straits
.
Cum
duplicantur
lateres
,
venit
Moses
.
'T
is
Gods
usual
method
to
let
the
Church
be
in
great
distress
before
he
commands
deliverance
.
The
distress
of
the
Church
was
great
in
the
concern
of
this
day
,
though
it
was
not
sensible
,
the
deliverance
being
known
near
as
soon
as
the
danger
.
The
Church
is
to
be
in
the
depths
of
the
Sea
before
she
be
fully
delivered
,
Psa.
68.22
.
The
Jews
were
to
pass
through
the
Sea
with
affliction
before
the
pride
of
Assyria
should
be
brought
down
,
and
the
Scepter
of
Aegypt
depart
away
;
after
that
,
he
would
strengthen
them
in
the
Lord
,
and
they
should
walk
up
and
down
in
his
name
,
Zach.
10.11
,
12.
The
sharpest
pangs
precede
deliverance
;
it
was
so
when
Christ
came
in
the
flesh
;
it
will
be
so
at
every
new
rising
of
Christ
in
his
spirit
;
when
things
were
at
a
low
ebb
,
when
the
Sun
sat
in
the
greatest
darkness
of
Errour
,
Idolatry
and
prophaness
,
when
the
Jews
,
the
only
spot
of
ground
God
had
,
was
as
a
wilderness
almost
barren
of
any
grace
,
when
the
great
predictions
of
the
Prophets
were
unminded
,
and
less
understood
,
when
Vrim
and
Thummim
had
ceased
,
and
the
Spirit
of
Prophesy
was
shut
up
,
then
Christ
comes
in
the
fulness
of
time
to
work
an
universal
relief
for
mankind
.
When
the
day
of
vengeance
is
in
the
heart
of
the
Redeemer
,
he
shall
look
and
find
none
to
help
,
he
shall
wonder
to
find
none
to
uphold
,
therefore
his
own
arm
shall
bring
Salvation
,
Isa.
53.5
.
This
has
alwaies
been
God's
Method
.
With
his
Son
,
the
powers
of
darkness
had
their
hour
,
and
triumph'd
when
they
had
laid
him
in
the
grave
before
he
was
raised
by
the
glory
of
his
Father
.
The
Witnesses
must
be
killed
by
the
hand
of
their
Enemies
,
before
they
stand
upon
their
feet
,
and
ascend
up
into
Heaven
,
in
the
sight
of
their
Adversaries
,
Rev.
11.7
.
when
the
Church
shall
walk
in
darkness
,
grope
for
the
wall
like
the
blind
,
mourn
like
Doves
,
look
for
salvation
,
and
it
shall
seem
far
off
;
then
will
the
Lord
put
on
a
helmet
of
salvation
on
his
head
,
and
the
garments
of
vengeance
for
clothing
,
and
be
clad
with
zeal
as
a
cloak
,
Isa.
59.9
,
10
,
11
,
17.
The
break
of
day
is
ushered
in
by
a
thicker
darkness
than
that
which
clouded
the
night
before
.
The
sharpest
persecution
that
ever
the
Church
had
,
was
in
the
time
of
Dioclesian
,
a
little
before
Christianity
was
to
rule
his
Empire
in
the
exaltation
of
Constantine
.
Abraham
was
in
hardship
out
of
his
Country
,
when
he
received
the
promises
of
the
Messiah
;
and
Israel
in
the
wilderness
,
when
the
Oracles
of
God
were
delivered
to
them
.
Confusion
of
the
Church
precedes
alwaies
the
Communication
of
Light
.
1.
The
Reasons
of
the
Doctrine
are
these
.
1.
This
makes
for
God's
glory
.
The
creature
cannot
in
this
condition
challenge
any
share
in
the
honour
of
the
deliverance
,
or
pare
off
so
much
as
a
splinter
of
his
glory
.
Had
the
Israelites
been
armed
,
and
drawn
into
a
strong
Battalion
,
and
so
defeated
the
Aegyptian
Army
,
the
Victory
would
rather
have
been
challeng'd
by
them
,
than
ascrib'd
to
God
;
but
neither
the
strength
of
their
multitude
,
nor
the
wisdom
of
their
Guides
,
were
able
to
protect
them
;
counsel
failed
,
and
heads
were
feeble
;
then
did
God
get
himself
a
name
,
when
they
were
upon
the
point
of
a
remediless
ruine
.
It
was
manifest
the
name
of
the
Lord
got
David
the
Victory
,
since
he
encountred
unarmed
with
Goliah
,
who
could
have
crusht
him
like
a
Fly
had
he
been
in
his
fingers
.
The
time
of
the
Churches
depression
,
is
the
time
of
God's
Exaltation
;
he
waits
for
the
extremity
to
lift
up
himself
.
When
paleness
is
upon
the
face
of
his
People
;
when
the
Cedars
of
Lebanon
hang
their
heads
;
when
the
Churches
beauty
seems
a
lamentable
deformity
,
and
Sharon
is
like
a
wilderness
,
then
will
God
arise
,
Isa.
33.9
,
10.
God
never
builds
up
Sion
,
but
he
ordains
all
things
in
a
method
for
his
appearance
in
the
greatest
glory
,
Psal.
102.16
.
When
the
Lord
shall
build
up
Sion
,
he
shall
appear
in
his
glory
,
that
is
,
when
the
Church
is
destitute
,
v.
17.
1.
God
exalts
his
power
;
his
right
hand
then
becomes
glorious
in
power
,
Exod.
15.6
.
He
loves
to
appear
in
his
dress
as
a
Creator
,
when
there
is
no
fitness
in
the
subject
to
answer
his
end
,
but
what
he
bestows
upon
it
.
When
Jerusalem
becomes
a
rejoycing
,
and
her
People
a
joy
,
't
is
an
act
of
creating
power
,
Isa.
65.18
.
For
behold
I
create
Jerusalem
a
rejoycing
.
When
the
creature
can
give
them
not
the
least
assistance
,
then
will
they
be
sensible
of
God's
unbounded
sufficiency
,
and
their
own
necessary
dependance
.
God
never
had
too
little
help
from
his
creature
in
a
deliverance
;
he
hath
sometimes
complain'd
of
too
much
,
and
disbanded
some
of
the
Churches
Forces
,
as
in
the
case
of
Gideon
,
Judg.
7.
As
Christ
rules
in
the
midst
of
his
Enemies
,
so
doth
God's
Power
most
visibly
in
the
midst
of
distresses
.
A
Physician
's
skill
is
most
conspicuous
when
the
disease
is
most
dangerous
,
and
most
complicated
,
and
Nature
at
the
lowest
ebb
.
'T
is
more
glory
to
God
to
quench
the
fire
in
its
fullest
rage
,
than
to
extinguish
it
in
its
first
smoke
and
sparkles
.
God
loves
the
fairest
mark
to
shoot
at
,
and
will
rather
down
with
Goliah
,
than
with
the
ordinary
Philistines
;
grapple
with
the
great
,
rather
than
with
a
light
danger
,
that
the
Lord
may
appear
to
be
a
man
of
war
,
Exod.
15.3
.
As
God
shews
his
mercy
in
his
Peoples
Redemption
,
he
will
shew
his
strength
in
their
conduct
,
Exod.
15.13
.
He
that
made
this
deliverance
a
standing
Monument
of
his
Power
,
entitles
himself
by
it
,
Isa.
43.16
.
Thus
saith
the
Lord
,
which
makes
a
way
in
the
Sea
,
a
path
in
the
mighty
waters
.
2.
His
kindness
to
,
and
care
of
his
People
.
When
the
straits
are
remediless
,
and
the
counsels
whereby
the
Projects
are
laid
,
not
to
be
defeated
by
humane
skill
;
when
God
seems
to
have
forgot
,
then
in
a
seasonable
deliverance
he
shews
himself
the
careful
Watchman
of
Israel
.
When
the
Ship
is
in
a
raging
storm
,
and
Christ
asleep
,
he
will
leave
his
own
ease
to
keep
his
word
,
and
content
his
People
.
When
the
Church
thinks
God
hath
forgotten
his
mercies
,
and
they
have
forgotten
their
dependance
;
when
the
misery
is
so
pressing
,
that
there
is
no
faith
of
a
deliverance
left
,
then
Christ
comes
,
when
faith
is
scarcely
to
be
found
upon
the
Earth
,
Luke
18.8
.
to
exalt
his
mercy
in
the
depths
of
their
misery
,
and
work
terrible
things
they
looked
not
for
,
Isa.
64.3
.
The
Israelites
would
not
have
understood
God's
care
in
their
protection
,
without
this
or
the
like
strait
.
God
had
a
new
opportunity
to
shew
his
watchfulness
over
them
,
to
turn
the
cloud
which
went
before
them
as
their
guide
,
behind
them
for
their
defence
,
Exod.
14.19
.
The
scoffs
of
the
Enemy
at
the
Churches
misery
,
are
God's
motive
to
help
her
.
I
will
restore
health
to
thee
,
because
they
called
thee
an
out-cast
,
Jer.
30.17
.
'T
is
in
straits
we
see
God's
salvation
,
not
man's
,
Exod.
14.13
.
Stand
still
,
and
see
the
salvation
of
the
Lord
.
3.
His
Justice
.
He
lets
the
Church
be
encompassed
with
miseries
,
and
the
Enemies
in
a
Combination
against
her
,
that
he
may
overthrow
them
at
once
.
God
makes
a
quicker
dispatch
with
the
Aegyptians
,
when
they
were
united
,
than
when
they
had
assaulted
Israel
with
a
smaller
body
:
His
Righteousness
gets
glory
at
one
blow
,
when
he
makes
them
to
lye
down
together
,
Is.
43.17
.
His
Justice
is
unblemisht
in
striking
when
their
wickedness
is
visibly
ripe
;
the
equity
of
it
must
needs
be
subscribed
,
that
when
the
Enemies
malice
is
greatest
,
when
they
have
no
mixture
of
compassion
,
't
is
the
clearest
righteousness
to
crush
them
without
any
mixture
of
mercy
,
God
brings
things
to
that
pass
,
that
he
may
honour
both
his
Justice
and
Mercy
in
the
highest
.
That
the
black
horses
,
and
the
white
horses
may
march
firm
together
,
Zech.
6.6
.
the
black
horses
that
brought
death
and
Judgment
Northward
to
Babylon
,
where
the
Church
was
captive
;
the
white
horses
that
followed
them
,
and
brought
deliverance
to
his
People
;
the
one
to
be
Instruments
of
his
Judgments
,
the
other
of
his
Mercies
.
God
loves
to
glorifie
those
two
Attributes
together
;
he
did
so
in
the
redemption
of
mankind
by
the
death
of
his
Son
,
and
he
doth
so
in
the
deliverance
of
his
Church
;
there
is
a
conformity
of
the
Church
to
Christ
,
in
her
distress
,
that
there
may
be
a
conformity
of
God's
glory
in
temporal
,
to
his
glory
in
eternal
Salvation
.
God
singles
out
a
full
crop
to
be
an
harvest
for
both
.
A
wicked
man
is
said
to
be
waited
for
by
the
sword
,
Job
15.22
.
God
attends
the
best
season
for
revenge
;
when
mercy
to
the
one
shall
appear
most
glorious
,
and
vengeance
on
his
Enemies
most
equitable
and
all
disputes
against
his
proceedings
be
silenced
.
2.
It
makes
to
the
Churches
Advantage
.
God
had
a
work
to
do
upon
Mount
Sion
and
on
Jerusalem
,
before
he
would
punish
the
stout
heart
of
the
King
of
Assyria
,
and
the
glory
of
his
high
looks
,
Isa.
10.12
.
His
end
shall
be
attained
in
the
correction
of
his
Church
,
before
his
glory
shall
be
exalted
in
the
destruction
of
her
Enemies
.
There
are
Enemies
in
the
hearts
of
his
People
to
be
conquered
by
his
grace
,
before
the
Enemies
to
her
peace
and
prosperity
shall
be
defeated
by
his
Power
;
he
will
let
them
be
in
the
fire
,
till
,
like
gold
,
they
may
have
a
purer
honour
in
a
brighter
lustre
.
1.
Humiliation
is
gain'd
hereby
.
God
would
not
presently
raze
out
the
Canaanites
,
lest
the
wild
Beasts
should
increase
upon
them
,
Deut.
7.22
.
Too
quick
deliverances
may
be
occasions
to
multiply
the
wild
Beasts
of
pride
,
security
and
wantonness
in
the
heart
;
humility
would
have
but
little
footing
.
There
is
need
of
a
sharp
Winter
to
destroy
the
Vermin
,
before
we
can
expect
a
fruitful
Spring
.
Without
humiliation
the
Church
knows
not
how
to
receive
,
nor
how
to
improve
any
mercy
.
The
Enemies
hasten
their
own
mine
,
by
increasing
the
measure
of
their
sins
;
and
Israels
deliverance
,
by
being
instruments
to
humble
then
hearts
.
The
sooner
the
plaister
hath
drawn
out
the
corrupt
matter
,
the
sooner
it
is
cast
into
the
fire
.
God
hereby
prevents
the
growth
of
weeds
in
that
ground
he
intends
to
enrich
with
new
mercies
.
2.
A
Spirit
of
Prayer
is
excited
.
Slight
troubles
make
but
drooping
prayers
.
Great
straits
make
it
gush
out
,
as
the
more
the
bladder
is
squeezed
,
the
higher
the
water
springs
.
We
hear
not
of
the
Israelites
crying
to
the
Lord
after
their
coming
out
of
Aegypt
,
till
they
had
a
sight
of
the
formidable
Army
,
Exod.
14.10
.
They
were
sore
afraid
,
and
the
Children
of
Israel
cried
unto
the
Lord
.
Prayer
gains
mercies
,
but
scarce
springs
up
free
without
sence
of
distress
:
We
then
have
recourse
to
Gods
power
whereby
he
is
able
to
relieve
us
,
when
we
are
sensible
of
our
own
weakness
,
whereby
we
are
unable
to
relieve
our selves
;
men
will
scarce
seek
to
God
,
or
trust
him
,
while
any
creature
,
though
but
a
reed
,
remains
for
their
support
;
they
are
destitute
before
they
pray
,
or
believe
God
regards
their
prayers
,
Psa.
102.17
.
He
will
regard
the
prayer
of
the
Destitute
,
and
not
despise
their
prayer
.
Distress
causes
importunity
,
and
God
will
do
much
for
importunities
sake
,
Luke
.
11.8
.
3.
Discovery
of
sincerity
.
Hereby
God
discovers
who
are
his
people
,
and
who
are
not
;
who
are
in
the
highest
form
of
Christianity
,
and
who
are
not
in
the
School
,
or
at
least
but
in
the
lowest
form
;
he
separates
the
good
corn
from
the
useless
chaff
.
No
question
but
there
were
some
among
the
Israelites
,
that
in
this
extremity
,
acted
faith
upon
the
remembrance
of
the
wonders
God
had
wrought
for
them
in
Aegypt
before
their
departure
;
certainly
they
did
not
all
murmur
against
Moses
;
Were
there
no
Calebs
and
Joshuahs
,
that
followed
God
fully
in
a
way
of
faith
and
submission
?
Their
faith
&
courage
had
not
been
conspicuous
without
this
extremity
.
Thundrings
and
Lightnings
,
and
terrible
things
in
righteousness
are
to
prove
us
,
whether
the
fear
of
God
be
before
our
faces
that
we
sin
not
,
Exod.
20.18
,
20.
God
separates
the
dross
.
You
never
know
a
new
building
without
pulling
down
,
to
separate
the
rubbish
,
and
rotten
rafters
from
the
sound
materials
.
Abraham
was
put
upon
hard
work
,
the
imbruing
his
hands
in
the
blood
of
his
only
Son
,
to
prove
his
integrity
;
when
God
sees
his
sincerity
,
he
divers
the
blow
;
not
only
delivers
him
from
his
grief
,
his
Son
from
his
danger
,
but
renews
the
promise
of
the
Messiah
to
him
as
a
reward
.
Deliverance
then
comes
when
God
hath
separated
the
Corn
from
the
stubble
.
4.
A
standing
encouragement
for
future
faith
.
When
the
straits
are
greatest
from
whence
God
delivers
us
,
there
is
a
stronger
foundation
for
a
future
trust
.
When
the
distress
is
inconsiderable
,
faith
afterwards
will
be
more
feeble
;
large
experience
heartens
&
strengthens
faith
in
the
promise
.
When
gloomy
clouds
are
blown
over
,
the
brighter
and
thinner
will
not
be
much
feared
.
When
we
see
the
Sun
melt
the
thickest
over
our
heads
,
we
shall
not
doubt
its
force
to
disolve
the
lesser
vapours
which
may
afterwards
assemble
;
when
the
Ship
hath
escaped
a
raging
storm
,
we
shall
not
doubt
it
in
a
less
.
God
often
puts
them
in
mind
of
their
deliverance
in
the
red
Sea
,
to
strengthen
their
faith
,
and
dependance
on
him
.
It
must
needs
be
an
establishment
to
faith
;
for
deliverances
from
great
straits
are
some
kind
of
obligation
on
the
honour
of
God
.
When
the
Israelites
had
provoked
God
by
murmuring
,
and
wished
they
had
dyed
in
Aegypt
,
and
not
in
the
wilderness
,
Moses
intercedes
with
this
argument
,
The
Aegyptians
shall
hear
of
it
,
from
whom
God
brought
up
Israel
with
a
strong
hand
,
and
it
would
disparage
Gods
power
,
and
tax
him
with
an
inability
to
bring
his
people
into
the
Land
he
intended
;
then
God
grants
their
pardon
,
Numb.
14.13
,
14
,
20.
5.
Engagement
to
future
Obedience
.
'T
is
upon
this
account
God
prefaceth
the
Law
with
his
mercy
in
delivering
them
out
of
Aegypt
.
The
strongest
Vows
are
made
in
the
greatest
straits
.
Many
obligations
there
are
when
the
extremity
forces
us
to
cry
.
When
we
are
in
the
Jaws
of
Death
,
God
may
have
his
terms
of
us
;
when
we
are
at
some
distance
,
we
will
have
our
own
.
The
lower
a
person
is
,
the
more
readily
will
he
bend
to
any
condition
;
hope
of
deliverance
will
make
him
stoop
.
And
when
God
snatches
his
People
as
fire-brands
out
of
the
fire
,
they
are
more
obliged
to
him
from
common
ingenuity
,
and
must
be
more
ashamed
of
breaking
their
Vows
,
than
if
their
mercies
were
of
a
great
alloy
.
If
common
patience
leads
to
repentance
,
a
rescue
from
an
amazing
danger
is
a
stronger
cord
to
draw
us
to
repentance
and
obedience
.
And
it
is
certain
,
that
when
the
Church
in
sincerity
makes
Vows
to
God
,
it
will
not
be
long
before
God
puts
her
into
a
condition
to
pay
them
;
and
furnish
her
with
Incentives
of
a
holy
ingenuity
.
6.
The
greater
thankfulness
.
The
more
straitned
,
the
greater
thankfulness
for
enlargement
.
As
we
hear
not
of
the
Israelites
prayers
after
they
came
out
of
Aegypt
till
they
were
in
the
pound
,
so
we
read
of
none
of
their
songs
,
though
they
had
matter
enough
for
them
,
in
their
first
departure
,
till
God
had
dasht
in
pieces
the
Enemy
,
and
thrown
the
Horse
and
the
Rider
into
the
Sea
.
Then
,
and
not
till
then
,
had
they
a
deep
sense
,
how
glorious
God
was
in
holiness
,
fearful
in
praises
,
doing
wonders
,
Exod.
15.11
.
Great
mercies
unvail
God's
face
more
to
the
view
of
his
People
.
When
Israel
inherits
great
salvation
,
then
the
Lord
shall
inherit
the
praise
of
Israel
.
When
we
have
less
mercies
,
we
take
little
notice
of
the
Author
;
God
hears
the
language
of
but
one
of
our
bones
;
but
when
he
delivers
the
poor
from
him
that
is
too
strong
for
him
,
and
spoils
him
,
then
all
my
bones
shall
say
,
Lord
,
who
is
like
unto
thee
?
7.
To
prevent
future
mischief
to
the
Church
.
The
destruction
of
the
greatest
Enemies
is
a
disarming
the
less
.
God
by
this
destruction
struck
a
terrour
into
those
Nations
upon
whose
confines
Israel
was
to
march
into
Canaan
,
who
without
so
remarkable
a
rebuke
of
providence
,
would
have
been
desirous
to
finger
some
of
their
prey
.
Then
trembling
took
hold
of
the
mighty
men
of
Moab
.
All
the
Inhabitants
of
Canaan
did
melt
away
;
fear
and
dread
fell
upon
them
by
the
greatness
of
the
Arm
of
God
,
that
they
should
be
as
still
as
a
stone
,
till
they
passed
over
the
River
,
Exod.
15.15
,
16.
Their
present
deliverance
was
a
Pass-port
for
their
future
security
in
their
Journey
;
and
no
Enemies
troubled
them
in
the
way
,
but
those
upon
whom
God
had
a
mind
to
shew
his
Power
.
2.
How
doth
God
deliver
when
the
season
is
thus
?
1.
Suddenly
.
They
sank
like
Lead
in
the
mighty
waters
,
which
quickly
reaches
the
bottom
.
Judgment
comes
like
lightning
.
Death
and
Hell
are
said
to
ride
upon
Horses
,
Rev.
6.8
.
They
are
too
swift
for
God's
Enemies
,
and
will
easily
win
the
Race
of
them
.
Destruction
comes
,
as
travel
upon
a
woman
with
child
,
1
Thes.
5.3
.
How
suddenly
did
God
turn
the
Assyrian
Camp
into
an
Aceldema
,
overthrow
a
powerful
Army
,
and
make
their
Tents
their
Tombs
in
the
space
of
a
night
?
He
will
dash
them
in
pieces
like
a
Potters
Vessel
,
Psa.
2.9
.
all
in
bits
at
a
stroke
:
He
comes
suddenly
;
he
rides
upon
a
Cherub
,
Psal.
18.10
.
But
because
the
motion
of
an
Angel
is
not
so
intelligible
,
he
adds
another
Metaphor
from
the
nimblest
of
sensible
things
;
he
flies
upon
the
wings
of
the
wind
,
to
assist
his
People
in
extremity
.
The
Enemy
comes
like
a
whirlwind
[
](A32724-e35150-b)*
*
They
came
out
as
a
whirlwind
to
scatter
me
,
Hab.
3.14
.
,
and
God
goes
forth
as
a
whirlwind
of
fury
,
Jer.
30.23
.
The
whirlwind
of
his
Judgments
shall
be
as
quick
as
the
whirlwind
of
their
malice
;
a
continual
whirlwind
,
when
the
other
is
vanishing
;
it
shall
fall
with
pain
upon
the
head
of
the
wicked
,
when
the
other
shall
be
as
fruitless
as
a
Snow-ball
against
a
wall
of
Brass
.
The
Enemy
beholds
him
not
till
he
be
upon
him
;
for
the
clouds
are
as
dust
under
his
feet
,
Nahum
1.3
.
and
obscure
his
appearance
,
as
the
raising
the
Dust
doth
the
march
of
a
Troop
;
he
comes
unawares
upon
them
in
a
Cloud
.
The
Execution
is
sudden
;
They
shall
be
cut
down
as
grass
,
Psal.
37.2
.
which
this
moment
faceth
the
Sun
,
triumphing
in
its
natural
bravery
,
and
the
next
moment
is
cut
off
from
its
Root
with
one
shave
of
a
Sythe
.
He
quencheth
them
as
Tow
is
quencht
in
Water
,
Isa.
43.17
.
as
the
snuff
of
a
Candle
is
quench'd
by
being
bruis'd
by
the
fingers
.
He
cuts
them
off
as
foam
,
the
excrement
of
the
water
,
Hos.
10.7
.
which
bursts
in
pieces
like
a
bubble
,
on
the
sudden
.
Vengeance
comes
upon
Tyre
and
Sidon
swiftly
and
speedily
,
Joel
3.4
.
Tyre
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
afflict
,
to
straiten
.
Sidon
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
signifies
to
pursue
.
All
Persecutors
are
threatned
in
Tyre
and
Sidon
with
a
swift
destruction
.
God
delays
the
time
to
try
the
faith
and
patience
of
his
People
,
to
make
the
expected
deliverance
more
sweet
and
welcom
,
and
mercy
more
singular
.
He
may
have
some
of
the
seed
of
Christ
in
the
loins
of
some
of
his
Enemies
.
But
when
he
doth
draw
his
Sword
,
he
gives
a
sudden
blow
before
the
Enemy
fears
it
,
or
his
People
expect
it
.
The
Jews
in
Babylon
,
when
the
Chains
of
their
Captivity
were
unloosed
,
were
like
those
that
dream
,
they
could
scarce
believe
they
were
freed
,
when
the
Enemy
felt
himself
punish'd
.
In
all
other
Plagues
God
sent
Moses
as
an
Herauld
,
with
warning
to
Pharaoh
;
but
in
this
God
surprised
him
,
and
hurried
him
to
destruction
,
without
giving
him
any
caution
;
Like
chaff
that
the
Tempest
carrieth
away
,
and
is
seen
no
more
,
Job
21.18
.
So
shall
the
Plagues
of
spiritual
Aegypt
come
in
one
day
,
Rev.
18.8
.
yea
,
in
one
hour
,
v.
17.
And
the
Church
shall
be
like
a
Lilly
,
which
by
the
assistance
of
the
Dew
,
flourisheth
in
the
morning
,
when
over
night
it
looked
as
if
it
were
withered
.
2.
Magnificently
.
Sometimes
in
deliverance
God
puts
the
frame
of
nature
in
confusion
,
He
melts
the
mountains
,
cleaves
the
vallies
,
as
wax
before
the
fire
and
as
waters
poured
down
a
steep
place
,
Mic.
1.4
.
i.
e.
He
wasts
the
strength
and
riches
of
his
enemies
when
he
comes
to
judge
.
When
he
appears
in
the
generation
of
the
righteous
,
he
shall
appear
in
such
glory
,
as
to
make
the
adversaries
in
great
fear
,
and
strike
a
terrour
into
them
,
Psal.
14.5
.
God
will
perform
it
in
a
prodigious
and
unusual
way
.
God
might
have
taken
off
the
wheels
of
the
Aegyptian
Chariots
before
they
had
entred
the
gap
of
the
Sea
,
and
hindred
them
from
approaching
so
near
his
beloved
people
;
he
might
have
afflicted
their
hands
with
the
palsy
,
and
rendred
them
uncapable
to
manage
their
weapons
;
or
might
have
sent
a
spirit
of
aemulation
among
them
and
made
them
sheath
their
swords
in
one
anothers
bowels
.
But
though
this
had
secured
his
people
,
it
would
not
have
rendred
his
operation
so
illustrious
,
as
the
making
that
which
was
a
means
of
his
peoples
security
,
to
be
his
Enemies
destruction
,
and
the
waters
at
once
Indulgent
to
the
Israelites
,
and
severe
to
the
Aegyptians
.
He
magnifies
his
Judgments
and
mercies
by
one
and
the
same
stroak
,
and
drowns
the
Enemies
,
in
the
Sea
,
whereby
he
delivers
the
Israelites
.
So
he
preserved
Daniel
in
the
midst
of
those
Lions
which
devoured
his
accusers
.
The
more
contrary
things
are
to
an
eye
of
reason
,
the
fitter
subjects
they
are
for
the
exaltation
of
God
.
As
Christ
the
head
,
so
the
Church
the
body
is
raised
out
of
the
grave
by
the
glory
of
God
the
Father
,
Rom.
6.4
.
His
right
hand
shall
find
his
enemies
,
Psal.
21.8
.
his
right
hand
shall
teach
him
terrible
things
,
Psa.
45.4
.
Then
shall
he
come
with
a
shout
,
as
one
refreshed
with
wine
,
recruited
with
new
Spirits
,
and
risen
from
sleep
,
Psa.
78.65
.
He
calls
upon
all
creatures
to
be
assistant
to
Cyrus
in
the
design
of
his
peoples
deliverance
,
Isa.
45.8
.
He
will
perfect
it
by
a
way
of
creation
.
(
I
have
created
righteousness
to
deliverance
)
with
the
manifestation
of
a
creative
power
,
&
he
makes
things
serve
against
their
natural
order
appointed
by
God
.
Thus
,
when
God
shall
appear
for
the
final
overthrow
of
spiritual
Aegypt
,
he
shall
come
with
Voices
,
Thunders
and
Lightnings
,
an
earthquake
out
of
the
temple
,
and
appear
as
magnificently
in
the
garb
of
a
Judge
,
as
he
did
on
Sinai
in
that
of
a
Law-giver
,
Rev.
16.19
.
and
make
the
Ten
horns
,
which
were
the
support
of
the
beast
,
to
be
the
Instruments
of
her
desolation
,
Rev.
17.16
.
3.
Severely
.
They
sank
to
the
bottom
like
lead
in
the
mighty
waters
.
God
sends
out
the
greatest
Judgments
against
those
that
deal
sharply
with
his
people
greater
than
against
any
other
part
of
the
world
,
Zac.
6.6
.
The
black
horses
,
the
instrument
of
the
execution
of
his
Anger
,
were
sent
towards
Babylon
,
where
his
people
were
in
Captivity
;
but
the
bay
horses
of
a
mixt
colour
,
noting
a
mixture
of
Mercy
and
Judgments
,
are
sent
towards
other
parts
of
the
world
,
to
walk
,
not
to
run
,
signifying
the
patience
of
God
to
those
parts
which
had
not
yet
opprest
his
people
;
God
deals
not
so
smartly
with
those
,
as
with
them
that
are
Enemies
to
Israel
.
In
such
concerns
he
answers
his
people
by
terrible
things
in
righteousness
:
When
he
appears
as
a
God
of
Salvation
to
his
people
,
he
appears
terrible
in
his
righteousness
to
his
Enemies
,
Psa.
65.5
.
By
terrible
things
in
righteousness
wilt
thou
answer
us
,
O
God
of
our
Salvation
.
His
Judgments
shall
be
as
terrible
as
they
are
righteous
.
The
executioners
of
his
vengeance
ride
upon
horses
,
to
shew
their
readiness
to
any
warlike
ingagement
;
upon
red
horses
of
a
bloody
colour
,
to
shew
the
severity
of
their
commission
against
the
Enemies
of
God
,
Zac.
1.8
.
He
will
pay
all
arrears
together
,
that
they
shall
be
forced
to
say
,
God
is
true
to
the
word
of
his
threatning
,
as
well
as
that
of
his
promise
,
As
the
Amalekites
in
Samuel's
time
payed
the
scores
of
their
Ancestors
in
the
time
of
the
Israelites
travel
through
the
wilderness
,
1
Sam.
15.2
.
I
remember
that
which
Amalek
did
to
Israel
,
how
he
laid
wait
for
him
in
the
way
when
they
came
up
from
Aegypt
.
So
when
God
reckons
with
Babylon
for
all
the
bloud
of
the
Saints
&
Prophets
,
Rev.
18.20
.
The
bloud
of
all
the
Prophets
and
Saints
that
were
slain
upon
the
earth
,
shall
be
found
upon
her
skirts
and
avenged
on
her
;
and
gives
unto
her
the
cup
of
the
wine
of
the
fierceness
of
his
wrath
,
all
that
she
hath
done
shall
come
into
his
remembrance
,
Rev.
16.19
.
And
how
severe
it
shall
be
is
exprest
,
Rev.
14.19
,
20.
she
shall
be
cast
into
the
great
wine-press
of
the
wrath
of
God
,
as
grapes
bruised
with
the
greatest
strength
,
and
crushed
in
pieces
both
skin
&
stones
.
And
to
express
it
more
sensibly
to
our
understandings
,
he
speaks
of
the
flowing
of
the
bloud
out
of
the
wine-press
unto
the
horse
bridles
,
by
the
space
of
a
1000
and
600
furlongs
,
two
hundred
miles
;
not
that
we
should
understand
it
literally
,
but
the
Spirit
of
God
is
so
particular
in
describing
the
height
of
the
deluge
of
bloud
to
the
bridles
of
the
horses
,
the
length
of
the
floud
to
the
space
of
two
hundred
Miles
,
to
set
before
our
apprehension
the
severity
of
the
wrath
that
shall
be
poured
out
upon
them
.
And
as
God
never
repented
of
his
Judgments
upon
Aegypt
,
so
never
will
he
of
those
which
are
to
come
upon
Babylon
.
4.
Vniversally
;
and
therefore
severely
.
The
horse
and
the
rider
did
God
cast
into
the
Sea
;
the
Chariots
,
the
Host
,
and
the
chosen
Captains
were
drowned
there
,
Exod.
15.1
,
4.
The
waters
covered
the
Enemy
,
there
was
not
one
of
them
left
,
Psa.
60.11
.
Exod.
14.28
.
Not
a
messenger
to
carry
back
the
news
;
their
floating
bodies
and
wracks
were
the
first
that
gave
notice
of
the
defeat
to
their
remaining
countrymen
.
God
throws
off
all
tenderness
,
his
bowels
are
silent
,
he
strikes
like
a
wrathful
Enemy
,
lanceth
not
like
a
tender
Chyrurgion
;
so
shall
it
be
with
their
partners
in
their
sins
,
every
man
that
worships
the
Beast
and
his
Image
shall
drink
of
the
wrath
of
God
,
which
is
poured
out
without
mixture
into
the
cup
of
his
Indignation
,
and
whoever
receiveth
the
mark
of
his
name
,
Rev.
14.9
,
10
,
11.
The
Sun
,
the
political
power
that
defends
it
,
shall
be
darkened
;
the
rivers
,
whereby
their
traffick
and
riches
come
in
to
them
,
shall
be
dried
up
;
all
that
have
any
dependance
on
them
,
recourse
to
them
,
stand
in
the
defence
of
the
power
of
Aegypt
,
shall
fall
under
the
indignation
of
God
.
5.
Totally
;
Irrecoverably
.
They
sank
as
lead
.
God
will
make
an
utter
end
,
Affliction
shall
not
rise
up
a
2d
time
,
Nahum
1.9
,
10
,
He
overtakes
them
when
they
are
drunk
in
the
height
of
their
pleasure
,
while
they
are
making
their
confederacies
against
the
Church
,
while
they
are
solden
together
like
thorns
,
they
shall
be
devoured
like
stubble
fully
dry
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
18.7
.
He
will
avenge
his
own
,
he
will
avenge
them
speedily
;
he
will
act
so
as
if
wrath
were
his
only
and
proper
work
,
he
will
do
it
to
purpose
,
and
perfectly
:
The
Aegyptian
carcasses
lay
as
Trophies
of
the
victory
,
Exod.
14.30
.
Their
former
plagues
had
something
of
patience
;
Punishment
was
inflicted
,
but
life
preserved
;
Judgments
sent
,
but
upon
promise
of
reformation
quite
removed
:
Now
Patience
folds
her
hands
,
and
stands
Spectator
,
while
Justice
opens
hers
,
and
becomes
a
sole
actor
;
mercy
runs
on
the
side
of
Israel
,
and
wrath
marcheth
without
any
Impediment
against
the
Aegyptians
.
As
they
like
lead
,
so
irrecoverably
shall
Babylon
fall
like
a
milstone
,
in
the
depths
of
the
Sea
,
and
shall
be
found
no
more
at
all
;
all
her
mirth
and
jollity
shall
for
ever
cease
,
Rev.
18.21
,
22
,
23.
When
things
fall
to
the
bottom
of
the
Sea
,
they
are
entombed
there
for
ever
,
no
skill
can
restore
them
to
their
former
station
;
when
judgment
turneth
the
key
,
and
locks
them
in
,
there
is
no
more
opening
the
door
.
6.
And
all
this
justly
.
Pharaoh
had
commanded
that
the
Hebrew
Male-children
should
be
exposed
to
the
mercy
of
the
River
,
to
find
their
death
in
the
water
as
soon
as
they
had
breathed
in
the
Air
,
Exod.
1.22
.
And
God
makes
them
perish
in
that
Element
,
to
which
they
had
adjudged
the
harmless
Infants
.
Now
God
pays
the
Law-maker
,
and
his
Counsellers
with
the
same
Coin
,
and
makes
the
Malefactors
food
for
the
Inhabitants
of
the
deep
,
who
had
before
fed
the
Crocodiles
with
the
blood
of
the
Innocent
.
God
shall
reward
Babylon
as
she
hath
rewarded
his
people
,
and
double
unto
her
the
cup
she
hath
filled
for
others
,
Rev
18.6
.
Upon
this
account
shall
praise
be
given
to
God
,
that
he
hath
given
them
bloud
to
drink
,
who
have
shed
the
blood
of
his
Saints
and
Prophets
,
Rev.
16.6
.
Thou
art
righteous
O
Lord
,
because
thou
hast
judged
thus
.
As
she
hath
kindled
fires
to
consume
the
witnesses
of
Christ
,
so
God
shall
kindle
a
fire
to
consume
her
,
Rev.
17.16
.
She
shall
be
utterly
burnt
with
fire
,
Rev.
18.8
.
Some
think
Rome
will
at
length
be
consumed
with
fire
from
Heaven
;
she
is
indeed
Spiritual
Sodom
,
Rev.
11.8
.
And
as
she
answers
it
in
carnal
and
Spiritual
sins
,
she
may
partake
of
the
same
visible
and
Spiritual
Judgments
:
Whether
the
punishment
will
be
the
same
for
kind
I
know
not
,
but
certainly
it
will
be
such
a
kind
of
punishment
whereby
the
judgments
of
God
shall
be
read
both
in
proportion
,
and
kind
of
it
,
as
a
retaliation
for
her
sins
;
and
the
Scripture
speaks
of
fire
coming
down
from
God
out
of
heaven
upon
the
last
Enemies
of
the
Church
,
that
shall
Afflict
the
beloved
City
,
alluding
to
the
fire
upon
Sodom
,
and
that
which
descended
upon
the
Persecutors
of
Elijah
,
Rev.
20.9
.
7.
Wisely
.
He
cuts
off
the
Spirits
of
princes
,
as
he
took
off
the
Wheels
of
the
Aegyptian
Chariots
,
Psa.
76.12
.
Either
by
infatuating
their
Counsels
,
or
turning
them
as
the
rivers
of
waters
into
other
Channels
.
He
stript
the
Aegyptians
,
First
of
their
wealth
,
and
now
Spoyls
them
of
their
strength
;
he
kept
a
bridle
upon
the
waters
,
till
the
Enemies
were
got
into
the
midst
of
them
,
and
then
commands
the
Sea
to
swallow
them
up
in
the
depths
of
her
bowels
.
When
men
lay
their
Counsels
deep
,
second
them
by
an
invincible
strength
,
have
almost
brought
them
to
their
imagin'd
period
ready
to
bring
forth
,
God
disappoints
their
hopes
baffles
their
Counsels
,
renders
their
projects
frothy
,
raiseth
a
storm
and
blows
the
ship
from
its
harbour
,
contrary
to
its
intended
course
,
and
glorifies
his
wisdom
,
by
overthrowing
their
designs
,
when
they
have
brought
them
to
a
birth
.
He
watches
upon
the
evil
to
divert
it
from
the
innocent
object
upon
the
malicious
actor
.
As
God
watches
for
the
fittest
season
to
bring
evil
upon
his
people
,
Dan.
9.14
.
he
will
be
as
diligent
to
watch
for
the
fittest
opportunity
to
bring
Judgment
on
his
Enemies
.
God
hath
promised
vengeance
,
but
he
hath
reserved
the
knowledg
of
the
due
time
to
himself
,
when
he
will
make
their
foot
to
slide
,
Deut.
32.35
.
Every
mercy
is
then
most
seasonable
.
Usually
God
lets
men
bring
the
ball
almost
to
the
goal
,
and
then
kicks
it
from
them
,
and
them
from
it
:
And
the
wisdom
of
God
hath
been
,
and
will
be
glorious
in
the
overthrow
of
the
remaining
Enemies
of
the
Church
,
in
making
them
which
were
horns
to
defend
the
Beast
,
to
be
carpenters
to
ruine
him
,
Rev.
17.16
.
Vse
1.
Of
Comfort
.
How
dear
is
the
Church
to
God!
When
God
was
engaged
in
the
deliverance
of
his
people
,
he
sinks
the
strength
of
Aegypt
,
rather
than
one
hair
of
the
Israelites
heads
should
perish
;
they
went
safe
over
,
while
no
man
or
horse
of
the
Enemies
escap't
.
God
gave
Aegypt
for
Israels
ransom
,
Isa.
43.3
.
And
the
Sea
should
have
drowned
the
whole
Land
,
rather
than
the
Enemies
have
hurt
his
People
.
So
did
the
contrivers
of
the
Powder-Plot
come
to
destruction
,
when
not
one
hair
of
a
head
was
lost
,
or
one
splinter
of
the
place
they
intended
was
shav'd
off
,
by
the
prepared
Gunpowder
.
God
sits
in
Heaven
,
and
laughs
at
the
little
petty
Designs
of
men
,
Psal.
2.4
.
God
that
is
infinite
to
countermine
them
,
infinitely
powerful
to
defeat
them
,
hath
them
in
derision
.
Christ
in
glory
mocks
at
the
folly
of
earth-worms
.
The
Decree
of
God
,
which
settles
Christ
a
King
,
assures
him
a
Kingdom
,
and
secures
his
People
as
it
did
his
Person
,
Psal.
2.7
.
God
is
a
Sun
and
a
Shield
;
Psal.
84.11
.
a
Shield
to
defend
them
,
and
a
Sun
to
extinguish
the
fire
of
the
Enemies
fury
,
by
shining
upon
it
.
God
values
no
Nation
for
the
security
of
his
People
.
The
Babylonians
,
a
warlike
Nation
,
shall
sink
under
the
Army
of
Cyrus
,
for
the
Restauration
of
the
captive
Jews
,
Isa.
43.4
.
I
will
give
men
for
thee
,
and
people
for
thy
life
.
He
had
given
Aegypt
for
their
Ransom
before
,
and
Aethiopia
and
Seba
,
in
the
time
of
Asa
;
and
still
in
after
Ages
God
was
of
the
same
mind
.
God
is
as
gracious
to
his
People
,
as
terrible
to
his
Enemies
:
He
is
light
to
the
one
,
when
he
is
fire
to
the
souls
and
bodies
of
the
other
,
Isa.
10.17
.
Christ
still
sits
the
Watchman
of
Ephraim
with
God
,
Hos.
9.8
.
He
inspects
his
Church
,
and
waits
to
bring
the
day
of
Visitation
upon
his
Enemies
.
The
Covenant
is
of
special
force
with
God
to
move
him
to
deliver
his
People
,
Isa.
63.8
.
He
said
,
Surely
they
are
my
People
,
so
he
was
their
Saviour
.
It
seems
to
refer
to
the
deliverance
from
Aegypt
.
Shall
I
have
so
little
regard
to
the
League
I
have
entred
into
with
their
Fathers
,
as
to
be
unconcern'd
in
their
misery
?
There
is
hope
in
Israel
,
till
God
forgets
his
Covenant
,
and
Christ
strip
himself
of
the
name
of
a
Saviour
.
Christ
hath
his
Priestly
habit
in
Heaven
for
his
People
,
but
Eyes
as
flames
of
fire
,
quick
and
piercing
,
to
consume
the
very
hearts
of
his
Enemies
;
and
Feet
like
fine
Brass
,
to
trample
upon
them
,
Rev.
1.13
,
14
,
15.
He
is
the
Lion
of
the
Tribe
of
Judah
,
to
tear
his
Enemies
,
as
well
as
a
Lamb
slain
,
to
expiate
the
sins
of
his
People
.
He
hath
meekness
for
his
Friends
,
and
terrible
Majesty
for
his
Enemies
,
Psal.
45.4
.
In
thy
Majesty
ride
prosperously
,
because
of
meekness
.
His
kindness
to
his
People
makes
him
ride
in
Majesty
against
the
others
.
God
will
not
be
at
rest
till
he
hath
revenged
the
Cause
of
his
People
.
Aegypt
will
be
drowned
,
Babylon
will
fall
,
Rev.
18.2
.
Christ
can
have
no
satisfaction
without
it
.
The
Executioners
of
his
Judgments
in
the
North
Country
,
which
was
Babylon
,
lying
Northward
from
Jerusalem
,
do
quiet
his
Spirit
;
both
as
tending
to
the
glory
of
his
Justice
,
and
the
manifestation
of
his
Mercy
to
his
People
,
Zach.
6.3
.
Christ
will
stain
his
garments
in
the
blood
of
Edom
,
and
Bozra
,
Isa.
63.2
,
3.
Edom
the
Posterity
of
Esau
,
Bozra
a
City
of
Moab
,
Types
of
the
Churches
Enemies
.
The
Jewish
Doctors
by
Edom
in
the
Prophets
understand
Rome
.
Christ
sits
in
Heaven
,
till
his
Enemies
be
made
his
footstool
.
All
the
time
of
his
sitting
God
is
acting
and
preparing
things
for
a
final
Issue
.
There
is
a
strong
cry
of
Blood
,
and
a
file
of
Prayers
;
the
one
will
be
revenged
,
and
the
other
will
be
answer'd
.
Their
own
pride
and
cruelty
witness
against
them
.
God
hath
a
noise
of
Petitions
every
day
for
a
full
end
;
a
combin'd
importunity
will
prevail
.
But
clouds
now
hang
over
us
,
a
gloomy
storm
seems
to
threaten
us
.
God
may
indeed
blow
over
the
cloud
.
Our
Saviour
hath
the
command
of
the
storms
and
winds
in
Heaven
,
as
well
as
he
had
upon
the
Earth
;
the
Pillar
of
the
cloud
,
which
hath
hitherto
conducted
us
,
may
be
our
Guardian
in
the
Rear
to
defend
us
.
But
yet
if
he
doth
suffer
them
to
prevail
,
they
shall
be
but
as
Whisks
to
brush
off
the
dust
,
wisps
of
Straw
to
cleanse
the
filthy
Pot.
You
know
what
is
to
be
done
with
them
,
when
their
work
is
done
.
Their
Language
indeed
is
,
Let
Sion
be
defiled
;
but
they
understand
not
the
counsel
of
the
Lord
,
who
in
time
will
make
the
Horn
of
Sion
Iron
,
and
her
Hoofs
Brass
,
Micah
4.11
.
Though
the
Beasts
that
ascend
out
of
the
bottomless
Pit
do
kill
God's
People
,
Rev.
11.7
.
yet
even
in
this
Victory
of
theirs
Satan
himself
shall
be
overcome
.
As
when
Christ
was
taken
out
from
among
the
living
by
Satans
means
,
it
was
but
for
a
time
;
but
himself
was
cast
out
for
ever
;
so
after
this
Victory
the
Church
shall
overcome
,
Rev.
11.
and
God
shall
break
the
head
of
the
Leviathan
in
the
waters
;
and
when
he
doth
by
his
wisdom
contrive
waies
of
salvation
,
he
will
by
his
power
execute
them
,
and
save
in
such
a
way
as
may
most
glorifie
himself
,
and
witness
that
the
salvation
was
the
immediate
work
of
his
arm
,
Hos.
2.7
.
I
will
save
them
by
the
Lord
their
God
.
2.
Remember
former
deliverances
in
time
of
straits
.
In
our
plenty
of
mercies
we
should
not
be
unmindful
how
near
we
were
to
the
Pit
,
nor
let
the
impression
of
God's
power
,
wisdom
and
mercy
wear
off
from
our
hearts
.
The
Israelites
were
apt
to
forget
the
most
signal
mercies
,
though
they
had
seen
them
,
and
had
more
sensibly
tasted
the
sweetness
of
them
,
than
their
Posterity
.
God
therefore
often
puts
them
in
mind
of
them
;
The
Lord
that
brought
them
out
of
the
Land
of
Aegypt
,
out
of
the
Iron
Furnace
,
Deut.
4.20
.
Hos.
12.9
.
I
the
Lord
your
God
from
the
Land
of
Aegypt
,
Ezek.
23.3
.
It
was
the
more
fit
to
be
remembred
by
them
,
because
many
of
them
were
fitter
subjects
for
God's
wrath
with
the
Aegyptians
,
than
for
his
delivering-kindness
,
since
she
committed
whoredoms
in
Aegypt
in
her
youth
,
i.
e.
had
been
guilty
of
the
Aegyptian
Idolatry
.
Unmindfulness
of
former
experiences
may
make
you
hopeless
of
future
deliverances
:
The
remembrance
of
former
mercies
is
a
ground
of
confidence
in
God
for
the
like
mercies
for
the
future
.
God
recalls
to
his
Peoples
minds
,
in
their
afflictions
,
the
memorable
defeat
of
the
Moabites
,
by
his
sole
power
,
in
the
time
of
Jehoshaphat's
Reign
;
they
should
from
that
deliverance
hope
for
as
great
from
the
hands
of
God
in
their
straits
.
And
Zech.
10.11
.
God
would
have
them
consider
their
deliverance
at
the
Red
Sea
,
as
a
ground
of
hope
in
the
time
of
their
distress
.
3.
Thankfully
remember
former
deliverances
.
If
we
have
not
some
praise
for
God
,
we
may
suspect
our selves
.
[
](A32724-e36990-b)*
*
Lightfoot
Temple
,
cap.
3.
p.
9.
'T
is
observed
that
the
City
Shushan
,
the
Royal
seat
of
the
Persian
Monarchy
,
was
pourtrayed
upon
the
east
gate
of
the
temple
,
not
because
of
the
Persian
command
,
or
because
of
their
fear
of
that
King
,
as
some
think
;
but
to
have
a
thankful
remembrance
of
the
wonderful
deliverance
of
Purim
,
which
was
wrought
in
Shushan
,
Esth.
9.26
.
If
it
had
been
only
by
the
Persians
command
,
it
would
have
been
defaced
after
the
fall
of
that
Monarchy
,
which
held
but
thirty
four
years
after
the
building
of
the
second
Temple
.
The
136.
Psalm
is
a
good
Copy
,
where
is
a
threefold
exhortation
to
thankfulness
,
in
the
beginning
,
and
one
at
the
end
,
and
in
the
record
of
every
mercy
the
burden
of
every
verse
is
,
his
mercy
endureth
for
ever
.
How
should
we
imitate
the
Psalmist
?
He
broke
the
teeth
of
the
invincible
Leviathan
in
88
,
and
sent
a
strong
wind
to
disperse
the
Fleet
,
for
his
mercy
endureth
for
ever
;
God
prevented
the
dreadful
blast
of
Gun-powder
,
for
his
mercy
endureth
for
ever
.
God
sent
the
light
of
the
Gospel
into
England
,
and
freed
it
from
the
yoke
of
Antichrists
tyranny
,
for
his
mercy
endures
for
ever
.
God
hath
been
a
wall
of
fire
about
Ireland
in
the
protection
of
it
,
for
his
mercy
endureth
for
ever
.
Let
mercy
receive
the
praise
of
what
our
own
wisdom
and
power
could
not
effect
.
The
way
to
overcome
the
same
Enemies
we
fear
,
is
to
praise
God
for
what
he
hath
before
acted
against
them
.
The
strength
of
a
people
consists
in
praises
,
as
well
as
praying
,
Psa.
8.2
.
Out
of
the
mouths
of
babes
and
sucklings
hast
thou
ordained
strength
.
In
the
Evangelist
,
thou
hast
perfected
praise
,
Mat.
21.16
.
The
more
Hallelujahs
we
put
up
,
the
more
occasion
God
may
give
us
for
them
.
If
we
have
any
fears
of
the
overflowing
deluge
,
God
formerly
delivered
us
from
,
our
non-improvement
of
those
deliverances
,
the
fruits
whereof
we
enjoy
this
day
,
may
strengthen
our
fears
.
When
Israel
was
Idolatrous
in
Jeroboams
reign
,
yet
God
delivered
them
from
the
Syrians
,
because
he
saw
their
affliction
was
bitter
,
and
there
was
no
helper
,
yet
when
they
did
not
thankfully
improve
it
to
a
reformation
,
God
denounced
judgments
against
them
for
their
Idolatry
,
2
Kings
14.26
,
27.
The
Lord
said
not
that
he
would
blot
out
the
name
of
Israel
;
So
that
he
had
not
yet
denounced
it
,
for
he
waited
to
see
the
improvement
of
this
mercy
.
But
before
the
end
of
Jeroboams
reign
by
the
prophet
Hosea
,
who
began
to
prophesy
in
his
time
,
he
declared
their
final
captivity
,
from
whence
they
are
not
restored
to
this
day
.
Praise
for
former
mercies
is
a
means
to
gain
future
ones
;
the
Musick
of
Voices
in
Jehoshaphats
camp
,
praising
the
beauty
of
holiness
,
was
a
prologue
of
a
deliverance
from
a
formidable
army
,
2
Chron.
20.21
,
22.
and
more
successful
than
the
warlike
musick
of
drums
and
trumpets
.
4.
Exercise
faith
on
the
power
of
God
manifested
in
deliverances
in
the
time
of
straits
.
'T
is
not
for
want
of
ability
in
God
,
but
for
want
of
faith
in
us
,
that
we
at
any
time
go
groaning
under
misery
;
Faith
would
quiet
the
Soul
:
When
David
relyed
upon
God
,
and
found
by
experience
God
sustaining
him
,
he
would
not
then
be
afraid
of
ten
thousand
,
Psa.
3.5
,
6.
Let
that
be
our
carriage
which
is
recorded
of
the
Israelites
after
this
memorable
defeat
,
Exod.
14.31
.
They
believed
the
Lord
;
and
his
Servant
Moses
.
We
must
never
expect
to
see
Gods
arm
bare
,
without
faith
in
him
.
Christ
can
do
no
great
work
,
where
unbelief
is
predominant
.
Unbelief
doth
not
strip
God
of
his
power
,
and
mercy
,
but
it
stops
the
streams
and
effluxes
of
it
.
Unbelief
against
experience
is
a
double
sin
;
'T
is
gross
when
against
a
bare
word
,
worse
when
against
the
word
confirmed
by
a
Witness
.
Israel
was
past
thoughts
of
any
relief
in
this
strait
,
but
expected
to
perish
by
the
hand
of
their
Enemies
,
yet
God
brought
them
into
straits
in
mercy
,
to
bring
them
out
of
straits
with
power
;
he
makes
their
distress
a
snare
to
their
Enemies
,
and
a
scaffold
for
their
faith
.
That
deliverance
ought
to
be
a
foundation
for
our
trust
in
God
,
though
bestowed
upon
another
Nation
,
yet
not
so
much
upon
them
as
a
State
,
but
as
a
Church
,
and
a
type
of
those
future
ones
under
the
Gospel
,
which
are
yet
expected
.
Well
then
,
trust
upon
this
foundation
.
Great
trust
in
God
is
a
sort
of
obligation
upon
God
:
Men
out
of
generosity
will
do
much
for
them
that
depend
upon
them
.
Dependance
on
God
magnifies
his
Attributes
,
this
will
bring
deliverance
,
whereby
God
will
magnify
himself
.
Do
not
distrust
him
,
till
you
meet
with
an
Enemy
too
strong
for
him
to
quell
,
a
red
Sea
too
deep
for
him
to
divide
,
an
affliction
too
sturdy
for
him
to
rebuke
,
an
Aegyptian
too
proud
for
him
to
master
;
Then
part
with
your
faith
,
but
not
till
God
hath
parted
with
his
power
,
which
he
hath
formerly
evidenc'd
.
5.
Expect
and
provide
for
sharp
conflicts
.
God
brings
into
straits
before
he
delivers
;
Another
deliverance
is
yet
to
come
;
the
Churches
distresses
are
not
come
to
a
period
,
Babylon
hath
another
game
to
play
.
The
right
of
the
Devil
to
tyrannize
over
the
Mystical
Body
was
taken
away
at
the
death
of
the
head
,
yet
he
still
bruiseth
Christs
heel
,
and
bites
,
though
he
cannot
totally
overcome
.
As
long
as
Christs
Enemies
are
not
made
his
foot-stool
,
as
long
as
there
is
the
seed
of
the
Serpent
in
the
World
,
as
long
as
Christs
members
want
a
conformity
to
the
head
,
Satans
pinches
must
be
expected
;
as
long
as
the
Beast
is
in
being
,
he
will
make
war
with
the
followers
of
the
Lamb
;
his
power
is
to
continue
forty
two
months
,
to
make
war
with
the
Saints
,
and
to
overcome
them
,
Revel.
13.5
,
7.
Forty
two
months
or
years
.
'T
is
like
the
time
is
not
expir'd
:
One
thousand
six
hundred
and
twenty
years
,
which
make
forty
two
months
;
no
ending
since
he
first
had
his
power
;
when
his
time
draws
near
to
an
end
,
he
will
bite
sharpest
.
This
deliverance
from
Aegypt
is
yet
again
to
be
acted
over
,
and
that
must
be
at
the
end
,
when
the
whole
Israel
of
God
shall
be
freed
from
Anti-christ
,
the
Antitype
of
Pharaoh
.
6.
Yet
let
us
not
be
afraid
.
Apostacies
may
be
great
;
there
will
be
but
two
Witnesses
;
not
two
in
number
,
but
in
regard
of
the
fewness
of
those
that
shall
bear
testimony
to
the
Doctrine
of
Christ
:
there
may
be
no
Advocate
for
the
Church
:
Sion
may
be
an
out-cast
,
cast
out
of
the
affection
of
many
that
served
or
favoured
her
:
But
the
sharpest
Convulsions
in
the
world
are
presages
of
an
approaching
Redemption
,
Luke
21.28
.
and
the
Gospel
will
shine
clearer
,
as
the
Sun
doth
,
after
it
hath
been
muffled
with
a
thick
Cloud
.
The
words
in
the
mouths
of
the
Witnesses
,
will
be
most
killing
and
convincing
.
Fear
not
a
natural
above
a
supernatural
Power
.
Was
not
all
the
Church
God
had
in
the
world
in
as
low
a
condition
at
the
Red
Sea
?
Not
a
Soul
,
that
we
read
of
,
exempt
(
or
but
few
,
as
Job
,
and
some
few
others
in
other
parts
)
yet
the
Church
was
then
delivered
for
a
Pattern
,
to
shew
forth
the
power
of
God
in
the
Ages
to
come
.
What
though
there
may
be
a
want
of
Instruments
?
Are
not
all
Instruments
out-liv'd
by
God
?
Has
God
dismist
the
care
of
his
People
?
Is
he
not
alwaies
the
Churches
Guardian
?
He
must
be
dethron'd
,
before
he
can
be
disarmed
.
While
Heaven
is
too
high
for
humane
hands
to
reach
,
the
Church
is
too
well
guarded
for
them
to
conquer
:
Fear
not
,
till
Christ
lets
his
Scepter
fall
out
of
his
hands
,
and
ceases
to
rule
in
the
midst
of
his
Enemies
,
and
flings
away
the
Keys
of
Death
and
Hell
;
fear
not
till
God
strips
himself
of
his
strength
,
wherewith
he
is
clothed
;
He
is
clothed
with
strength
,
Psal.
93.1
.
Though
there
be
little
strength
in
the
Church
,
there
is
an
Almighty
one
in
their
confederate
.
'T
is
no
matter
what
the
Enemy
resolves
against
what
God
ordains
.
Pharaoh
intended
to
destroy
,
God
intended
to
deliver
.
God
will
have
his
will
,
and
Pharaoh's
lust
goes
unsatisfied
.
When
the
Enemies
are
most
numerous
,
God
shall
darken
their
glory
and
strength
,
and
then
shall
he
be
the
hope
and
strength
of
his
People
,
Joel
3.14
,
15
,
16.
The
Valley
of
Achor
,
the
Valley
of
the
sharpest
trouble
,
shall
be
a
door
of
hope
,
Hos.
2.15
.
That
God
,
that
can
create
a
World
out
of
nothing
,
can
create
deliverance
when
there
is
no
visible
means
to
produce
it
.
What
can
be
too
hard
for
him
that
can
work
without
materials
,
that
can
make
matter
when
it
is
wanting
,
and
call
Non-Entities
into
being
?
He
created
the
World
with
a
word
,
and
can
destroy
the
sturdiest
men
in
the
world
with
a
look
.
The
strongest
Devil
trembles
before
him
,
and
the
whole
Seed
of
the
Serpent
is
but
as
the
dust
of
the
ballance
before
the
breath
of
his
mouth
.
He
looked
the
Aegyptian
Host
into
disorder
,
and
their
Chariot-wheels
into
a
falling-sickness
,
Exod.
14.24
.
He
created
the
World
by
a
word
:
He
restored
Jerusalem
by
a
word
,
Isa.
44.26
,
27.
dispirited
Aegypt
by
a
look
.
There
is
no
need
of
an
Arm
;
a
word
,
and
a
look
of
Omnipotency
will
be
efficacious
both
for
the
one
and
the
other
;
one
Royal
Edict
from
him
will
perform
it
,
Psal.
44.4
.
Thou
art
my
King
,
command
deliverance
for
Jacob.
He
hath
Authority
as
a
King
,
Engagement
as
the
Churches
King
:
As
he
hath
right
of
Dominion
,
so
he
hath
an
Office
of
Protection
,
which
the
Church
of
right
may
claim
;
and
is
it
Jacob
that
wants
deliverance
?
be
not
afraid
,
but
sanctifie
the
Lord
of
Hosts
himself
,
Isa.
8.12
,
13.
To
trust
in
his
Power
,
is
to
sanctifie
his
name
,
and
regard
him
as
the
Soveraign
of
all
creatures
,
and
the
Lord
of
Hosts
.
If
we
sanctifie
his
name
by
relying
on
his
Power
,
he
will
sanctifie
his
name
by
engaging
his
Power
.
7.
To
this
end
study
the
Promises
God
hath
made
to
his
Church
,
and
what
Predictions
are
upon
Record
.
'T
is
a
title
of
the
faithful
,
that
they
are
such
as
keep
the
sayings
of
the
Book
of
the
Revelation
,
Rev.
22.9
.
The
Angel
that
came
to
John
,
owns
himself
his
fellow-servant
;
and
of
the
Prophets
,
and
those
that
keep
the
sayings
of
that
Book
.
See
God's
Bond
,
and
behold
his
witness
;
compare
the
promise
,
the
prophecy
,
and
performance
:
See
his
mercy
in
making
them
,
his
truth
in
performing
them
;
let
these
be
as
the
Hur
and
Aaron
to
support
the
glory
of
God
in
our
Souls
.
This
will
be
a
matter
of
praise
,
and
furnish
us
with
Arguments
to
spread
before
God
.
Daniel
first
looked
into
the
Book
for
the
set
time
of
the
Jews
return
from
Babylon
,
Dan.
9.2
.
and
took
his
rise
for
pleas
from
thence
.
You
may
have
need
of
this
food
;
a
Divine
Promise
is
the
best
Cordial
at
a
Stake
or
Gibbet
,
or
when
a
Sword
is
at
your
breast
.
8.
When
a
time
of
straits
comes
,
wait
patiently
upon
God
:
Let
not
hope
sink
,
when
reason
is
non-plust
by
storms
,
and
sees
nothing
but
wracks
.
Wait
upon
God
in
the
way
of
his
Judgments
,
Isa.
26.8
.
in
his
storms
as
well
as
calms
.
God
waits
to
be
gracious
,
and
therefore
we
should
wait
to
be
gratified
.
Not
to
wait
,
is
to
be
partners
in
that
sin
which
brought
destruction
upon
the
Churches
Enemies
,
viz.
pride
.
It
concerns
God
more
in
point
of
his
glory
,
to
hasten
deliverance
in
its
due
time
,
than
us
in
point
of
security
;
but
there
is
as
much
danger
in
coming
too
soon
,
as
too
late
.
By
waiting
we
imitate
the
highest
pattern
,
who
waits
with
patience
for
the
Reformation
of
his
Enemies
,
and
Christ
who
waits
for
the
total
Victory
.
The
longer
God
keeps
the
Church
at
any
time
under
the
Enemies
Chains
,
the
sweeter
will
be
his
mercy
to
the
one
,
and
the
severer
his
Justice
on
the
other
.
The
Israelites
waited
,
and
God
followed
Pharaoh
with
Plagues
,
as
he
followed
them
with
burdens
,
and
took
his
time
to
cut
off
their
Oppressors
with
most
glory
to
himself
,
and
most
comfort
to
them
.
The
Vision
hath
its
appointed
time
:
Impatience
will
not
make
God
break
the
Chains
of
his
Resolves
,
but
Patience
will
bring
down
the
blessing
with
great
success
,
and
big
with
noble
Births
.
God
is
not
out
of
the
way
of
his
wisdom
and
grace
,
and
we
can
never
keep
in
our
way
but
by
patience
in
waiting
:
By
this
we
give
him
the
honour
of
his
wisdom
;
by
too
much
hastiness
we
check
and
controul
him
,
and
will
not
let
him
be
the
Master
and
Conductor
of
his
own
blessings
.
We
many
times
get
more
good
by
waiting
,
than
we
do
by
enjoying
a
mercy
:
Such
a
posture
keeps
the
Soul
humble
and
believing
,
whereas
many
times
when
we
receive
a
mercy
too
hastily
with
one
hand
,
we
let
go
faith
and
humility
with
the
other
.
Sincere
Souls
have
the
strongest
and
most
heavenly
raptures
in
a
time
of
waiting
,
Isa.
40.31
.
They
mount
up
with
wings
like
Eagles
.
9.
In
times
of
such
straits
,
Be
found
only
in
a
way
of
duty
.
If
our
straits
should
ever
prove
as
hard
as
the
Israelites
at
the
red
Sea
,
i.
e.
have
something
of
a
resemblance
to
their
case
,
let
us
follow
Moses
his
counsel
to
them
,
Exod.
14.13
.
Stand
still
and
see
the
salvation
of
the
Lord
.
Let
us
not
anticipate
Gods
gracious
designs
;
if
we
will
have
our
finger
,
where
God
only
will
have
his
arm
,
God
may
withdraw
this
arm
and
leave
us
to
the
weakness
of
our
own
fingers
.
Let
them
that
want
a
God
to
relieve
them
,
use
sinful
,
and
unworthy
shifts
for
their
deliverance
.
If
any
success
be
found
out
of
the
way
of
duty
,
it
may
be
attended
with
a
curse
,
and
want
that
favour
of
God
which
only
can
Sanctify
it
;
We
may
purchase
a
present
deliverance
with
a
more
durable
plague
at
the
end
of
it
,
because
we
forfeit
that
favour
which
only
can
work
a
real
freedom
.
Sinful
ways
do
not
glorify
God
,
but
disparage
him
;
our
actions
at
such
a
time
particularly
should
adorn
the
gospel
,
not
discredit
it
,
for
it
is
by
the
Sword
of
his
mouth
that
such
enemies
will
be
destroyed
,
and
every
Sword
cuts
best
when
it
is
sharpest
and
cleanest
,
not
when
it
is
blunt
and
rusty
.
Not
but
that
lawful
means
may
,
nay
they
must
be
used
.
Noah
,
though
he
went
into
the
ark
by
Gods
command
,
and
was
not
to
stir
out
without
his
order
,
yet
he
sets
open
the
windows
,
and
sends
forth
a
Raven
and
a
Dove
to
bring
him
notice
when
the
waters
were
dryed
up
.
'T
is
a
foolish
thing
to
offend
God
who
only
can
help
us
in
our
straits
,
and
by
our
sin
to
hold
his
Sword
in
his
sheath
,
which
upon
our
obedience
would
be
drawn
for
our
relief
.
We
know
not
how
soon
we
may
need
him
,
and
our
distress
be
such
,
that
none
but
he
can
bring
Salvation
;
let
no
sin
be
a
bar
in
the
way
.
10.
Be
much
in
prayer
.
Israel
cryed
unto
the
Lord
before
God
did
relieve
,
Exod.
14.10
.
The
persecuted
Church
cryed
travelling
in
birth
,
and
found
a
security
both
for
her self
and
her
off-spring
,
Rev.
12.2
.
&c.
The
distress
of
the
time
is
an
argument
to
be
used
,
Psal.
123.34
.
Have
mercy
upon
us
Lord
,
for
we
are
exceedingly
filled
with
Contempt
.
When
Enemies
are
high
,
and
access
to
God
free
,
't
is
an
high
contempt
of
God
not
to
use
the
priviledge
he
allows
us
;
and
't
is
to
trust
in
an
arm
of
flesh
rather
than
an
arm
of
Omnipotence
;
to
think
him
either
inexorable
,
or
unable
.
And
for
encouragement
consider
,
you
have
Christ
arm'd
against
his
Spouses
Enemies
,
and
provided
with
merit
to
make
her
prayers
successful
.
Our
prayers
may
at
last
be
turned
into
praises
:
And
we
may
say
with
David
,
Psa.
9.6
.
Oh
thou
enemy
,
destructions
are
come
to
a
perpetual
end
.
A
DISCOURSE
OF
Delight
in
Prayer
.
Psal.
37.4
.
Delight
thy self
also
in
the
Lord
,
and
he
shall
give
thee
the
desires
of
thy
heart
.
THis
Psalm
in
the
beginning
is
a
heap
of
Instructions
:
The
great
Lesson
intended
in
it
is
plac'd
in
verse
1.
Fret
not
thy self
because
of
evil
doers
,
neither
be
thou
envious
against
the
workers
of
iniquity
.
'T
is
resum'd
verse
7
,
8.
where
many
Reasons
are
alledged
to
enforce
it
.
Fret
not
.
]
1.
Do
not
envy
them
.
Be
not
troubled
at
their
prosperity
.
2.
Do
not
imitate
them
.
Be
not
provoked
by
their
Glow-worm
happiness
,
to
practice
the
same
wickedness
to
arrive
to
the
same
prosperity
.
3.
Be
not
sinfully
impatient
and
quarrel
,
not
with
God
,
because
he
hath
not
by
his
providence
allowed
thee
the
same
measures
of
prosperity
in
the
world
.
Accuse
him
not
of
injustice
and
cruelty
,
because
he
afflicts
the
good
,
and
is
indulgent
to
the
wicked
.
Leave
him
to
dispense
his
blessings
according
to
his
own
mind
.
4.
Condemn
not
the
way
of
Piety
and
Religion
wherein
thou
art
.
Think
not
the
worse
of
thy
Profession
,
because
it
is
attended
with
Affliction
.
The
reason
of
this
Exhortation
is
rendred
v.
2.
For
they
shall
soon
be
cut
down
as
the
grass
,
and
wither
as
the
green
herb
;
amplified
by
a
similitude
or
resemblance
of
their
prosperity
to
grass
:
Their
happiness
hath
no
stability
;
it
hath
like
grass
,
more
of
colour
and
show
,
than
strength
and
substance
.
Grass
nods
this
and
that
way
with
every
wind
.
The
mouth
of
a
Beast
may
pull
it
up
,
or
the
foot
of
a
Beast
may
tread
it
down
;
the
scorching
Sun
in
Summer
,
or
the
fainting
Sun
in
Winter
,
will
deface
its
complexion
.
The
Psalmist
then
proceeds
to
positive
duties
,
v.
3.
1.
Faith
.
Trust
in
the
Lord
.
This
is
a
grace
most
fit
to
quell
such
impatiencies
.
The
stronger
the
faith
,
the
weaker
the
passion
.
Impatient
motions
are
signs
of
a
flagging
faith
.
Many
times
Men
are
ready
to
cast
off
their
help
in
Jehovah
,
and
address
to
the
God
of
Ekron
,
multitudes
of
friends
or
riches
.
But
trust
thou
in
the
Lord
;
in
the
promises
of
God
,
in
the
providence
of
God
.
2.
Obedience
.
Do
good
.
Trust
in
God's
promises
,
and
observance
of
his
precepts
must
be
linkt
together
.
'T
is
but
a
pretended
trust
in
God
,
where
there
is
a
real
walking
in
the
paths
of
wickedness
.
Let
not
the
glister
of
the
world
render
thee
faint
and
languid
in
a
course
of
Piety
.
3.
The
keeping
our
station
.
Do
good
.
Because
wicked
men
flourish
,
hide
not
thy self
therefore
in
a
corner
,
but
keep
thy
sphere
,
run
thy
Race
.
And
verily
thou
shalt
be
fed
;
have
every
thing
needful
for
thee
.
And
now
,
because
men
delight
in
that
wherein
they
trust
,
the
Psalmist
diverts
us
from
all
other
objects
of
delight
,
to
God
as
the
true
object
.
Delight
thy self
in
the
Lord
;
place
all
thy
pleasure
and
joy
in
him
.
And
because
the
motive
expresseth
the
answer
of
prayer
,
the
duty
enjoyned
seems
to
respect
the
act
of
prayer
,
as
well
as
the
object
of
prayer
;
Prayer
coming
from
a
delight
in
God
,
and
a
delight
in
seeking
him
.
Trust
is
both
the
spring
of
joy
and
the
spring
of
Supplication
.
When
we
trust
him
for
sustenance
and
preservation
,
we
shall
receive
them
;
so
when
we
delight
in
seeking
him
,
we
shall
be
answered
by
him
.
1.
The
Duty
.
In
the
act
,
Delight
.
In
the
object
,
the
Lord
.
2.
The
motive
.
He
shall
give
thee
the
desires
of
thy
heart
,
the
most
substantial
desires
,
those
desires
which
he
approves
of
;
The
desire
of
thy
heart
as
gracious
,
though
not
the
desire
of
thy
heart
as
carnal
:
The
desire
of
thy
heart
as
a
Christian
,
though
not
the
desire
of
thy
heart
as
a
creature
.
He
shall
give
;
God
is
the
object
of
our
joy
,
and
the
author
of
our
comfort
.
Doctrine
.
Delight
in
God
,
in
seeking
him
only
,
procures
gracious
answers
;
or
,
without
chearful
prayers
,
we
cannot
have
gracious
answers
.
There
are
two
parts
.
1.
Chearfulness
on
our
parts
.
2.
Grants
on
Gods
part
.
1
Chearfulness
and
delight
on
our
parts
.
Joy
is
the
tuning
the
Soul
.
The
command
to
rejoyce
precedes
the
command
to
pray
,
1
Thes.
5.16
,
17.
Rejoyce
evermore
,
pray
without
ceasing
.
Delight
makes
the
melody
,
prayer
else
will
be
but
a
harsh
sound
.
God
accepts
the
heart
only
,
when
it
is
a
gift
given
,
not
forc'd
.
Delight
is
the
marrow
of
Religion
.
1.
Dulness
is
not
suitable
to
the
great
things
we
are
chiefly
to
beg
for
.
Gospel-discoveries
are
a
feast
,
Isa.
25.6
.
Dulness
becomes
not
such
a
solemnity
.
Manna
must
not
be
sought
for
with
a
dumpish
heart
.
With
joy
we
are
to
draw
water
out
of
the
Wells
of
Salvation
,
Isa.
12.3
.
Faith
is
the
bucket
,
but
joy
and
love
are
the
hands
that
move
it
.
They
are
the
Hur
and
Aaron
that
hold
up
the
hands
of
this
Moses
.
God
doth
not
value
that
mans
service
,
who
accounts
not
his
service
a
priviledge
and
a
pleasure
.
2.
Dulness
is
not
suitable
to
the
Duty
.
Gospel-duties
are
to
be
performed
with
a
Gospel-temper
.
God's
People
ought
to
be
a
willing
people
,
Psa.
110.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
people
of
willingness
:
As
though
in
prayer
no
other
faculty
of
the
Soul
had
its
exercise
but
the
will
.
This
must
breathe
fully
in
every
word
;
as
the
spirit
in
Ezekiel's
wheels
.
Delight
,
like
the
Angel
[
](A32724-e38700-b)*
*
Judg.
13.20
.
,
must
ascend
in
the
smoke
and
flame
of
the
Soul
.
Though
there
be
a
kind
of
union
by
contemplation
,
yet
the
real
union
is
by
affection
.
A
man
cannot
be
said
to
be
a
spiritual
King
,
if
he
doth
not
present
his
performances
with
a
Royal
and
Prince-like
spirit
.
'T
is
for
vigorous
wrestling
that
Jacob
is
called
a
Prince
,
Gen.
32.28
.
This
Temper
is
essential
to
grace
.
Natural
men
are
described
to
be
of
a
heavy
and
weary
temper
in
the
offering
of
Sacrifices
,
Mal.
1.13
.
It
was
but
a
sickly
,
lame
Lamb
they
brought
for
an
offering
,
and
yet
weary
of
it
,
that
which
was
not
fit
for
their
table
they
thought
fit
for
the
Altar
.
In
the
handling
this
Doctrine
I
shall
shew
,
-
1.
What
this
delight
is
.
-
2.
Whence
it
springs
.
-
3.
The
reasons
of
the
doctrine
.
-
4.
The
use
.
1.
What
this
delight
is
.
Delight
properly
is
an
affection
of
the
mind
that
Springs
from
the
possession
of
a
good
which
hath
been
ardently
desired
.
This
is
the
top
stone
,
the
highest
step
,
delight
is
but
an
Embryo
till
it
come
to
fruition
,
and
that
certain
and
immutable
;
Otherwise
,
if
there
be
probability
or
possibility
of
losing
that
which
we
have
present
possession
of
,
the
fear
of
it
is
as
a
drop
of
gall
that
infects
the
sweetness
of
this
passion
;
delight
properly
is
a
silencing
of
desire
,
and
the
banquet
of
the
Soul
on
the
presence
of
its
desired
object
.
But
there
is
a
delight
of
a
lower
stamp
.
1.
In
desires
.
There
is
a
delight
in
desire
,
as
well
as
in
fruition
.
A
chearfulness
in
labour
,
as
well
as
in
attainment
.
The
desire
of
Canaan
made
the
good
Israelites
chearful
in
the
wilderness
.
There
is
an
inchoate
delight
in
motion
,
but
a
consummate
delight
in
rest
and
fruition
.
2.
In
hopes
.
Desired
happiness
affects
the
Soul
;
much
more
expected
happiness
,
Rom.
5.2
.
We
rejoyce
in
the
hope
of
the
glory
of
God
.
Joy
is
the
natural
issue
of
a
well
grounded
hope
.
A
tottering
expectation
will
engender
but
a
tottering
delight
:
Such
a
delight
will
Mad-men
have
,
which
is
rather
to
be
pitied
than
desired
.
But
if
an
imaginary
hope
can
affect
the
heart
with
some
real
joy
,
much
more
a
hope
setled
upon
a
sure
bottom
,
and
raised
upon
a
good
foundation
There
may
be
joy
in
a
title
as
well
as
in
possession
.
3.
In
contemplation
.
The
consideration
and
serious
thoughts
of
heaven
do
affect
a
gracious
heart
,
and
fill
it
with
pleasure
,
tho
it self
be
as
if
in
a
wilderness
.
The
near
appproach
to
a
desired
good
doth
much
affect
the
heart
.
Moses
was
surely
more
pleased
with
the
sight
of
Canaan
from
Pisgah
,
than
with
the
hopes
of
it
in
the
desert
A
travellers
delight
is
more
raised
when
he
is
nearest
his
journeys
end
,
and
a
hungry
stomach
hath
a
greater
joy
when
he
sees
the
meat
approaching
which
must
satisfy
the
appetite
.
As
the
Union
with
the
object
is
nearer
,
so
the
delight
is
stronger
.
Now
this
delight
the
Soul
hath
in
duty
,
is
not
a
delight
of
fruition
,
but
of
desire
,
hope
,
or
contemplation
;
Gaudium
viae
,
not
patriae
.
1.
We
may
consider
delight
as
Active
or
Passive
.
1.
Active
,
which
is
an
act
of
our
Souls
in
our
approaches
to
God
.
When
the
heart
like
the
Sun
rouzeth
up
itself
as
a
Gyant
to
run
a
spiritual
race
.
2.
Passive
.
Which
is
Gods
dispensation
in
approaches
to
us
,
and
often
met
with
in
our
chearful
addresses
to
God
,
Isa.
64.5
.
Thou
meetest
him
that
rejoiceth
and
works
righteousness
.
When
we
delightfully
clasp
about
the
Throne
of
grace
,
God
doth
often
cast
his
arms
about
our
necks
:
Especially
when
chearful
prayer
is
accompanyed
with
a
chearful
obedience
.
This
joy
is
,
when
Christ
meets
us
in
prayer
with
a
be
of
good
cheer
,
thy
sins
are
forgiven
,
thy
request
granted
.
The
active
delight
is
the
health
of
the
Soul
,
the
passive
is
the
good
complexion
of
the
Soul
.
The
one
is
mans
duty
,
the
other
Gods
peculiar
gift
.
The
one
is
the
inseparable
property
of
the
new
birth
,
the
other
a
separable
priviledge
.
There
may
be
a
joy
in
God
,
when
there
is
little
joy
from
God
.
There
may
be
Gold
in
the
Mine
,
when
no
flowers
on
the
surface
.
2.
We
may
consider
delight
as
setled
or
transient
:
As
Spiritual
or
Sensitive
.
1.
A
setled
delight
.
In
strong
and
grown
Christians
,
when
prayer
proceeds
out
of
a
thankfulness
to
God
,
a
judicious
knowledg
and
apprehension
of
God
.
The
nearer
to
God
the
more
delight
:
As
the
motion
of
a
stone
is
most
speedy
when
nearest
its
Center
.
2.
A
Sensitive
delight
.
As
in
persons
troubled
in
mind
,
there
may
be
a
kind
of
delight
in
prayer
,
because
there
is
some
sense
of
ease
in
the
very
venting
itself
;
And
in
some
,
because
of
the
novelty
of
a
duty
they
were
not
accustom'd
to
before
.
Many
prayers
may
be
put
up
by
persons
in
necessity
without
any
Spiritual
delight
in
them
;
As
crazy
persons
take
more
Physick
than
those
that
are
healthful
,
and
observe
the
Spring
and
Fall
,
yet
they
delight
not
in
that
Physick
.
The
Pharisee
could
pray
longer
,
and
perhaps
with
some
delight
too
,
but
upon
a
sensual
ground
,
with
a
proud
and
a
vaunting
kind
of
chearfulness
,
a
delight
in
himself
;
When
the
Publican
had
a
more
spiritual
delight
;
Though
a
humble
sorrow
,
in
the
consideration
of
his
own
vileness
,
yet
a
delight
in
the
consideration
of
Gods
mercy
.
This
sensitive
delight
may
be
more
sensible
in
a
young
,
than
in
a
grown
Christian
.
There
is
a
more
sensible
affection
at
the
first
meeting
of
friends
,
though
more
solid
after
some
converse
;
As
there
is
a
love
which
is
called
the
love
of
the
espousals
.
As
it
is
in
sorrow
for
sin
,
so
in
this
delight
;
A
young
convert
hath
a
greater
torrent
,
a
grown
Christian
a
more
constant
stream
;
As
at
the
first
conversion
of
a
sinner
there
is
an
overflowing
joy
among
the
Angels
,
which
we
read
not
of
after
,
though
without
question
there
is
a
settled
joy
in
them
at
the
growth
of
a
Christian
.
An
elder
son
may
have
a
delight
in
his
Fathers
presence
more
rooted
,
firm
and
rational
,
than
a
younger
child
that
clings
more
about
him
with
affectionate
expressions
.
As
sincerity
is
the
Soul
of
all
graces
and
duties
,
so
this
delight
is
the
lustre
and
embroydery
of
them
.
Now
this
Delight
in
Prayer
,
1.
'T
is
an
inward
and
hearty
delight
.
As
to
the
subject
of
it
,
it
is
seated
in
the
heart
.
A
man
in
prayer
may
have
a
chearful
countenance
and
a
drowsy
spirit
.
The
Spirit
of
God
dwells
in
the
heart
,
and
love
and
joy
are
the
first-fruits
of
it
,
Gal.
5.22
.
Love
to
duty
,
and
joy
in
it
;
joy
as
a
grace
,
not
as
a
meer
comfort
.
As
God
is
hearty
in
offering
mercy
,
so
is
the
Soul
in
petitioning
for
it
.
There
is
a
harmony
between
God
and
the
heart
.
Where
there
is
delight
,
there
is
great
pains
taken
with
the
heart
;
a
gracious
heart
strikes
it self
again
and
again
;
As
Moses
did
the
rock
twice
.
Those
ends
which
God
hath
in
giving
,
are
a
Christians
ends
in
asking
.
Now
the
more
of
our
hearts
in
the
requests
,
the
more
of
Gods
heart
in
the
grants
.
The
Emphasis
of
mercy
is
Gods
whole
heart
and
whole
Soul
in
it
,
Jer.
22.41
.
So
the
Emphasis
of
duty
is
our
whole
Heart
and
whole
Soul
.
As
without
Gods
chearful
answering
,
a
gracious
Soul
would
not
rellish
a
mercy
,
so
without
our
hearty
asking
God
doth
not
rellish
our
prayer
.
2.
'T
is
a
delight
in
God
who
is
the
Object
of
Prayer
.
The
glory
of
God
,
communion
with
him
,
enjoyment
of
him
is
the
great
end
of
a
believer
in
his
Supplications
.
That
delight
which
is
in
prayer
,
is
chiefly
in
it
as
a
means
conducing
to
such
an
end
,
and
is
but
a
spark
of
that
delight
which
the
Soul
hath
in
the
object
of
prayer
.
God
is
the
Center
wherein
the
Soul
rests
,
and
the
end
which
the
Soul
aims
at
.
According
to
our
apprehensions
of
God
are
our
desires
,
for
him
,
when
we
apprehend
him
as
the
chiefest
good
,
we
shall
desire
him
,
and
delight
in
him
,
as
the
chiefest
good
.
There
must
first
be
a
delight
in
God
,
before
there
can
be
a
spiritual
delight
,
or
a
permanency
in
duty
,
Job
27.10
.
Will
he
delight
himself
in
the
Almighty
?
will
he
always
call
upon
God
?
Delight
is
a
grace
;
and
as
faith
,
desire
,
and
love
,
have
God
for
their
object
,
so
hath
this
.
And
according
to
the
strength
of
our
delight
in
the
object
or
end
,
is
the
strength
of
our
delight
in
the
means
of
attainment
.
When
we
delight
in
God
as
glorious
,
we
shall
delight
to
honour
him
,
when
we
regard
him
as
good
,
we
shall
delight
to
pursue
and
enjoy
him
,
and
delight
in
that
which
brings
us
to
an
intercourse
with
him
.
He
that
rejoyces
in
God
,
will
rejoyce
in
every
approach
to
him
.
The
joy
of
the
Lord
is
our
strength
,
Neh.
8.10
.
The
more
joy
in
God
,
the
more
strength
to
come
to
him
.
The
want
of
this
is
the
reason
of
our
Snail-like
motion
to
him
.
Men
have
no
sweet
thoughts
of
God
,
and
therefore
no
mind
to
converse
with
him
.
We
cannot
judg
our
delight
in
prayer
to
be
right
,
if
we
have
not
a
delight
in
God
;
for
natural
men
may
have
a
delight
in
prayer
,
when
they
have
corrupt
and
selfish
ends
;
they
may
have
a
delight
in
a
duty
,
as
it
is
a
means
,
according
to
their
apprehensions
,
to
gain
such
an
end
:
As
Balaam
and
Balak
offered
their
Sacrifice
chearfully
,
hoping
to
ingratiate
themselves
with
God
,
and
to
have
liberty
to
curse
his
people
.
3.
A
delight
in
the
precepts
and
promises
of
God
,
which
are
the
ground
and
rules
of
Prayer
.
First
David
delights
in
Gods
testimonies
,
and
then
calls
upon
him
with
his
whole
heart
.
A
gracious
heart
must
first
delight
in
precepts
and
promises
,
before
it
can
turn
them
into
prayers
;
For
prayer
is
nothing
else
but
a
presenting
God
with
his
own
promise
,
desiring
to
work
that
in
us
,
and
for
us
,
which
he
hath
promised
to
us
.
None
was
more
chearful
in
prayer
than
David
,
because
none
was
more
rejoycing
in
the
statutes
of
God
.
Gods
statutes
were
his
Songs
,
Psa.
119.54
.
And
the
divine
Word
was
sweeter
to
him
than
the
hony
and
hony-comb
.
If
our
hearts
leap
not
at
divine
promises
,
we
are
like
to
have
but
drowsy
Souls
in
desiring
them
.
If
our
eye
be
not
upon
the
dainties
God
sets
before
us
,
our
desires
cannot
be
strong
for
him
.
If
we
have
no
delight
in
the
great
charters
of
heaven
,
the
rich
legacies
of
God
,
how
can
we
sue
for
them
?
If
we
delight
not
in
the
covenant
of
grace
,
we
shall
not
delight
in
prayers
for
grace
.
It
was
the
hopes
of
reward
made
Moses
so
valiant
in
suffering
,
and
the
joy
set
before
Christ
in
a
promise
,
made
him
so
chearful
in
enduring
the
shame
.
Heb.
12.1.2
.
4.
A
delight
in
prayer
itself
.
A
Christians
heart
is
in
secret
ravisht
into
heaven
.
There
is
a
delight
in
coming
near
God
,
and
warming
the
soul
by
the
fire
of
his
love
.
The
Angels
are
chearful
in
the
act
of
praise
,
their
work
is
their
glory
.
A
holy
Soul
doth
so
delight
in
this
duty
,
that
if
there
were
no
command
to
engage
him
,
no
promise
to
encourage
him
,
he
would
be
stepping
into
Gods
Courts
.
He
thinks
it
not
a
good
day
,
that
passeth
without
some
intercourse
with
God
.
David
would
have
taken
up
his
lodgings
in
the
Courts
of
God
,
and
regards
it
as
the
only
blessedness
,
Psalm
.
65.4
.
And
so
great
a
delight
he
had
in
being
in
Gods
presence
,
that
he
envies
the
birds
the
happiness
of
building
their
nests
near
his
Tabernacle
.
A
delight
there
is
in
the
holiness
of
Prayer
;
a
natural
man
under
some
troubles
may
delight
in
Gods
comforting
and
easing
presence
,
but
not
in
his
sanctifying
presence
.
He
may
delight
to
pray
to
God
as
a
storehouse
to
supply
his
wants
,
but
not
as
a
refiners
fire
to
purge
away
his
dross
.
Prayer
,
as
Praise
,
is
a
melody
to
God
in
the
heart
,
Eph.
5.19
.
And
the
Soul
loves
to
be
fingering
the
instrument
and
touching
the
strings
.
5.
A
delight
in
the
things
askt
.
This
heavenly
chearfulness
is
most
in
heavenly
things
.
What
delight
others
have
in
asking
worldly
goods
,
that
a
gracious
heart
hath
in
begging
the
light
of
Gods
countenance
.
That
soul
cannot
be
dull
in
prayer
,
that
seriously
considers
he
prays
for
no
less
than
heaven
and
happiness
;
no
less
than
the
glory
of
the
great
God
.
A
gracious
man
is
never
weary
of
spiritual
things
,
as
men
are
never
weary
of
the
Sun
,
but
though
it
is
enjoyed
every
day
,
yet
long
for
the
rising
of
it
again
.
From
this
delight
in
the
matter
of
prayer
it
is
,
that
the
Saints
have
redoubled
and
repeated
their
Petitions
,
and
often
double
the
Amen
at
the
end
of
Prayer
,
to
manifest
the
great
affections
to
those
things
they
have
askt
.
The
Soul
loves
to
think
of
those
things
the
heart
is
set
upon
;
and
frequent
thoughts
express
a
delight
.
6.
A
delight
in
those
graces
and
affections
which
are
Exercised
in
Prayer
.
A
gracious
heart
is
most
delighted
with
that
prayer
wherein
grace
hath
been
more
stirring
,
and
gracious
affections
have
been
boyling
over
.
The
Soul
desires
not
only
to
speak
to
God
,
but
to
make
melody
to
God
;
the
heart
is
the
instrument
,
but
graces
are
the
strings
,
and
prayer
the
touching
them
,
and
therefore
he
is
more
displeased
with
the
flagging
of
his
graces
than
with
missing
an
answer
.
There
may
be
a
delight
in
gifts
,
in
a
mans
own
gifts
,
in
the
gifts
of
another
,
in
the
pomp
and
varnish
of
devotion
;
But
a
delight
in
exercising
spiritual
graces
is
an
ingredient
in
this
true
delight
.
The
Pharisees
are
markt
by
Christ
to
make
long
prayers
,
vaunting
in
an
outward
bravery
of
words
,
as
if
they
were
playing
the
Courtiers
with
God
,
and
complementing
him
:
But
the
Publican
had
a
short
prayer
,
but
more
grace
;
Lord
be
merciful
to
me
a
sinner
;
There
is
relyance
and
humility
;
A
gracious
heart
labours
to
bring
flaming
affections
,
and
if
he
cannot
bring
flaming
grace
,
he
will
bring
smoaking
grace
:
he
desires
the
preparation
of
his
heart
as
well
as
the
answer
of
his
prayer
,
Psalm
.
10.17
.
2.
Whence
this
delight
springs
.
1.
From
the
Spirit
of
God
.
Not
a
spark
of
fire
upon
our
own
hearth
,
that
is
able
to
kindle
this
Spiritual
delight
;
'T
is
the
holy
Ghost
that
breaths
such
an
heavenly
heat
into
our
affections
.
The
Spirit
is
the
fire
that
kindles
the
Soul
,
the
spring
that
moves
the
watch
,
the
wind
that
drives
the
ship
.
The
swiftest
ship
with
spread
sails
will
be
but
sluggish
in
its
motion
,
unless
the
wind
fills
its
sails
;
without
this
Spirit
we
are
but
in
a
weak
and
sickly
condition
,
our
breath
,
but
short
,
a
heavy
and
troublesome
Asthma
is
upon
us
,
Psal.
138.3
.
When
I
cryed
unto
thee
,
thou
didst
strengthen
me
with
strength
in
my
Soul
.
As
prayer
is
the
work
of
the
Spirit
in
the
heart
,
so
doth
delight
in
prayer
owe
itself
to
the
same
author
.
God
will
make
them
joyful
in
his
house
of
prayer
,
Isa.
56.7
.
2.
From
grace
.
The
Spirit
kindles
,
but
gives
us
the
Oyl
of
grace
to
make
the
lamp
burn
clear
.
There
must
not
only
be
wind
to
drive
,
but
sails
to
catch
it
;
a
prayer
without
grace
is
a
a
prayer
without
wings
.
There
must
be
grace
to
begin
it
.
A
dead
man
cannot
rejoice
in
his
Land
,
Money
or
Food
,
he
cannot
act
,
and
therefore
cannot
be
chearful
in
action
:
Chearfulness
supposeth
life
:
dead
men
cannot
perform
a
duty
,
(
Psal.
115.17
.
the
dead
praise
not
the
Lord
,
)
nor
dead
souls
a
chearful
duty
.
There
must
not
only
be
grace
infused
,
but
grace
actuated
.
No
man
in
a
sleep
or
swoon
,
can
rejoice
.
There
must
not
only
be
a
living
principle
,
but
a
lively
operation
.
If
the
sap
lurk
only
in
the
root
,
the
branches
can
bring
forth
no
fruit
;
our
best
prayers
without
the
sap
of
grace
diffusing
itself
,
will
be
but
as
withered
branches
.
Grace
actuated
puts
heat
into
performances
,
without
which
they
are
but
benum'd
and
frozen
[
](A32724-e39700-b)*
*
Reynolds
.
.
Rusty
grace
,
as
a
rusty
Key
,
will
not
unlock
,
will
not
enlarge
the
heart
.
There
must
be
grace
to
maintain
it
.
There
is
not
only
need
of
fire
to
kindle
the
lamp
,
but
of
Oyl
to
preserve
the
flame
;
natural
men
may
have
their
affections
kindled
in
a
way
of
common
working
,
but
they
will
presently
faint
and
dye
,
as
the
flame
of
cotton
will
dimm
and
vanish
,
if
there
be
no
Oyl
to
nourish
it
.
There
is
a
temporary
joy
in
hearing
the
word
;
and
if
in
one
duty
,
why
not
in
another
?
why
not
in
prayer
?
Mat.
13.20
.
Like
a
fire
of
thorns
that
makes
a
great
blaze
,
but
a
short
stay
.
3.
From
a
good
Conscience
.
A
good
heart
is
a
continual
feast
,
Prov.
15.15
.
He
that
hath
a
good
conscience
must
needs
be
chearful
in
his
religious
and
civil
duties
.
Guilt
will
come
trembling
,
and
with
a
sad
countenance
into
the
presence
of
Gods
Majesty
.
A
guilty
child
cannot
with
chearfulness
come
into
a
displeased
fathers
presence
.
A
Soul
smoakt
with
Hell
cannot
with
delight
approach
to
heaven
.
Guilty
Souls
in
regard
of
the
injury
they
have
done
to
God
,
will
be
afraid
to
come
;
and
in
regard
of
the
soot
of
Sin
wherewith
they
are
defiled
,
and
the
blackness
they
have
contracted
,
they
will
be
ashamed
to
come
.
They
know
that
by
their
sins
they
should
provoke
his
anger
,
not
allure
his
love
.
A
Soul
under
conscience
of
sin
cannot
look
up
to
God
,
Psal.
40.12
.
Nor
will
God
with
favour
look
down
upon
it
,
Psal.
59.2
.
It
must
be
a
pure
heart
that
must
see
him
with
pleasure
,
Mat.
5.8
.
And
pure
hands
must
be
lifted
up
to
him
,
1
Tim.
2.8
.
Jonah
was
asleep
after
his
sin
,
and
was
out-stript
in
quickness
to
pray
,
even
by
Idolaters
.
The
marriners
jogg
him
,
but
could
not
get
him
,
that
we
read
of
,
to
call
upon
that
God
whom
he
had
offended
,
Jon.
1.
Where
there
is
corruption
,
the
sparks
of
sin
will
kindle
that
tinder
,
and
weaken
a
Spiritual
delight
.
A
perfect
heart
and
a
willing
mind
are
put
together
,
1
Chron.
29.2
.
There
cannot
be
willingness
without
sincerity
,
nor
sincerity
without
willingness
.
4.
From
a
holy
and
frequent
familiarity
with
God
.
Where
there
is
a
great
familiarity
,
there
is
a
great
delight
;
delight
in
one
anothers
company
,
and
delight
in
one
anothers
converse
;
strangeness
contracts
,
and
familiarity
dilates
the
Soul
.
There
is
more
alacrity
in
going
to
a
God
with
whom
we
are
acquainted
,
than
to
a
God
to
whom
we
are
strangers
.
This
doth
encourage
the
Soul
to
go
to
God
;
I
go
to
a
God
whose
face
I
have
seen
,
whose
goodness
I
have
tasted
,
with
whom
I
have
often
met
in
prayer
.
Frequent
familiarity
makes
us
more
apprehensive
of
the
excellency
of
another
;
an
excellency
apprehended
will
be
beloved
,
and
being
beloved
will
be
delighted
in
.
5.
From
hopes
of
speeding
.
There
is
an
expectative
delight
which
ariseth
from
hopes
of
enjoying
,
Rom.
12.12
.
Rejoycing
in
hope
.
There
cannot
be
a
pleasant
motion
,
where
there
is
a
palsie
of
doubts
.
How
full
of
delight
must
that
Soul
be
,
that
can
plead
a
promise
,
and
carry
God's
hand
and
seal
to
Heaven
,
and
shew
him
his
own
Bond
;
when
it
can
be
pleaded
not
only
as
a
favour
to
engage
his
mercy
,
but
in
some
sense
a
debt
to
engage
his
truth
and
righteousness
!
Christ
in
his
prayer
,
which
was
his
Swan-like
song
,
John
17.
pleads
the
terms
of
the
Covenant
between
his
Father
and
himself
;
I
have
glorified
thee
on
Earth
,
glorifie
me
with
that
golry
I
had
with
thee
before
the
world
was
.
This
is
the
case
of
a
delightful
approach
,
when
we
carry
a
Covenant
of
grace
with
us
for
our selves
,
and
a
promise
of
security
and
perpetuity
for
the
Church
.
Upon
this
account
we
have
more
cause
of
a
pleasant
motion
to
God
,
than
the
ancient
Believers
had
.
Fear
acted
them
under
the
Law
,
Love
us
under
the
Gospel
.
He
cannot
but
delight
in
prayer
,
that
hath
Arguments
of
God's
own
framing
to
plead
with
God
,
who
cannot
deny
his
own
Arguments
and
Reasonings
.
Little
comfort
can
be
suckt
from
a
perhaps
.
But
when
we
come
to
seek
Covenant-mercies
,
God's
faithfulness
to
his
Covenant
puts
the
mercy
past
a
perhaps
.
We
come
to
a
God
sitting
upon
a
Throne
of
Grace
,
upon
Mount
Sion
,
not
on
Mount
Sinai
;
to
a
God
that
desires
our
presence
,
more
than
we
desire
his
assistance
.
6.
From
a
sense
of
former
mercies
and
acceptation
.
If
Manna
be
rained
down
,
it
doth
not
only
take
off
our
thoughts
from
Aegyptian
Garlick
,
but
quickens
our
desires
for
a
second
shower
.
A
sense
of
God's
Majesty
will
make
us
lose
our
garishness
;
and
a
sense
of
God's
Love
will
make
us
lose
our
dumpishness
.
We
may
as
well
come
again
with
a
merry
heart
,
when
God
accepts
our
prayers
,
as
go
away
and
eat
our
bread
with
joy
when
God
accepts
our
works
,
Eccles.
9.7
.
The
Doves
will
readily
fly
to
the
windows
,
where
they
have
formerly
found
shelter
;
and
the
Beggar
to
the
door
where
he
hath
often
received
an
Alms.
Because
he
hath
inclined
his
ear
to
hear
me
,
therefore
will
I
call
upon
him
as
long
as
I
live
,
Psal.
116.2
.
I
have
found
refuge
with
God
before
;
I
have
found
my
wants
supplied
,
my
soul
raised
,
my
temptations
check'd
,
my
doubts
answered
,
and
my
prayers
accepted
,
therefore
I
will
repeat
my
Addresses
with
chearfulness
.
I
might
add
also
other
Causes
;
as
a
love
to
God
,
a
heavenliness
of
spirit
,
a
consideration
of
Christ's
Intercession
,
a
deep
humiliation
.
The
more
unpleasant
sin
is
to
our
rellish
,
the
more
delightful
will
God
be
,
and
the
more
chearful
our
Souls
in
Addresses
to
him
.
The
more
unpleasant
sin
is
to
us
,
the
more
spiritual
our
Souls
are
;
and
the
more
spiritual
our
Souls
,
the
more
spiritual
our
Affections
:
The
more
stony
,
the
more
lumpish
and
unapt
for
motion
;
the
more
contrite
,
the
more
agil
.
From
a
spiritual
tast
;
report
of
a
thing
may
contribute
some
pleasure
,
but
a
tast
greater
.
3.
Reasons
.
Without
chearful
seeking
we
cannot
have
a
gracious
Answer
.
1.
God
will
not
give
an
answer
to
those
prayers
that
dishonour
him
A
flat
and
dumpish
temper
is
not
for
his
honour
.
The
Heathens
themselves
thought
their
gods
should
not
be
put
off
with
a
Sacrifice
dragg'd
to
the
Altar
.
We
read
of
no
Lead
,
that
lumpish
earthly
metal
,
imployed
about
the
Tabernacle
or
Temple
,
but
the
purer
and
most
glistering
sorts
of
metals
.
God
will
have
the
most
excellent
Service
,
because
he
is
the
most
excellent
Being
.
He
will
have
the
most
delightful
Service
,
because
he
bestows
the
most
delightful
and
excellent
gifts
.
All
Sacrifices
were
to
be
offered
up
with
fire
,
which
is
the
quickest
,
and
most
active
Element
.
'T
is
a
dishonour
to
so
great
,
so
glorious
a
Majesty
,
to
put
him
off
with
such
low
and
dead-hearted
Services
.
Those
Petitions
cannot
expect
an
answer
,
which
are
offered
,
in
a
manner
injurious
to
the
person
we
address
to
.
'T
is
not
for
the
credit
of
our
great
Master
,
to
have
his
Servants
dejected
in
his
work
:
As
though
his
Service
were
an
uncomfortable
thing
;
as
though
God
were
a
Wilderness
,
and
the
World
a
Paradise
.
2.
Dull
and
lumpish
Prayer
doth
not
reach
him
,
and
therefore
cannot
expect
an
answer
.
Such
desires
are
as
Arrows
that
sink
down
at
our
feet
;
there
is
no
force
to
carry
them
to
Heaven
:
The
heart
is
as
an
unbent
Bow
,
that
hath
no
strength
.
When
God
will
hear
,
he
makes
first
a
prepared
heart
,
Psal.
10.17
.
He
first
strings
the
Instrument
,
and
then
receives
the
sound
.
An
enlarged
heart
only
runs
,
Psal.
119.32
.
A
contracted
heart
moves
slowly
,
and
often
faints
in
the
Journey
.
3.
Lumpishness
speaks
an
unwillingness
that
God
should
hear
us
.
It
speaks
a
kind
of
a
fear
that
God
should
grant
our
Petitions
.
He
that
puts
up
a
Petition
to
a
Prince
coldly
and
dully
,
gives
him
good
reason
to
think
,
that
he
doth
not
care
for
an
answer
.
That
Husbandman
hath
no
great
mind
to
a
Harvest
,
that
is
lazy
in
tilling
his
ground
,
and
sowing
his
seed
.
How
can
we
think
God
should
delight
to
read
over
our
Petitions
,
when
we
take
so
little
delight
in
presenting
them
?
God
gives
not
mercy
to
an
unwilling
person
.
The
first
thing
God
doth
,
is
to
make
his
People
willing
.
Dull
spirits
seek
God
as
if
they
did
not
care
for
finding
him
:
Such
tempers
either
account
not
God
real
,
or
their
Petitions
unnecessary
.
4.
Without
delight
we
are
not
fit
to
receive
a
mercy
.
Delight
in
a
mercy
wanted
,
makes
room
for
desire
;
and
large
desires
make
room
for
mercy
.
If
no
delight
in
begging
,
there
will
be
no
delight
in
enjoying
.
If
there
be
no
chearfulness
to
quicken
our
prayers
when
we
need
a
blessing
,
there
will
be
little
joy
to
quicken
our
praise
when
we
receive
a
blessing
.
A
weak
,
sickly
stomack
is
not
fit
to
be
seated
at
a
plentiful
table
.
Where
there
is
a
dull
asking
supply
,
there
is
none
,
or
a
very
dull
sense
of
wants
.
Now
God
will
not
send
his
mercies
but
to
a
Soul
that
will
welcome
them
.
The
deeper
the
sense
of
our
wants
,
the
higher
the
estimation
of
our
Supplies
.
A
chearful
Soul
is
fit
to
receive
the
least
,
and
fit
to
receive
the
greatest
mercy
.
He
will
more
prize
a
little
mercy
than
a
dull
petitioner
shall
prize
a
greater
,
because
he
hath
a
sense
of
his
wants
.
Had
not
Zacheus
had
a
great
joy
at
the
news
of
Christs
coming
by
his
door
,
he
had
not
so
readily
entertained
and
welcomed
him
.
Use
1.
Of
Information
.
1.
There
is
a
great
pleasure
in
the
ways
of
God
,
if
rightly
understood
.
Prayer
,
which
is
a
duty
wherein
we
express
our
wants
,
is
delightful
.
There
is
more
sweetness
in
a
Christians
asking
than
in
a
wicked
mans
enjoying
blessings
.
2.
What
delight
will
there
be
in
heaven
!
If
there
be
such
sweetness
in
desire
,
what
will
there
be
in
full
fruition
!
There
is
joy
in
seeking
,
what
is
there
then
in
finding
!
Duty
hath
its
sweets
,
its
thousands
,
but
glory
its
ten
thousands
.
If
the
pleasure
of
the
seed-time
be
so
great
,
what
will
the
pleasure
of
the
harvest
be
!
3.
The
miserable
condition
of
those
that
can
delight
in
any
thing
but
prayer
.
'T
is
an
aggravation
of
our
enmity
to
God
,
when
we
can
sin
chearfully
,
and
pray
dully
:
When
duty
is
more
lothsome
than
iniquity
.
Use
2.
Of
Examination
.
We
pray
,
but
how
are
our
hearts
?
If
it
be
for
what
concerns
our
momentary
being
,
is
not
our
running
like
the
running
of
Ahimaaz
?
But
when
for
Spiritual
things
,
do
not
our
hearts
sink
within
us
,
like
Nabals
?
Let
us
therefore
follow
our
hearts
close
,
suffer
them
not
to
give
us
the
slip
in
our
examination
of
them
,
resolve
not
to
take
the
first
answer
,
but
search
to
the
bottom
.
1.
Whether
we
delight
at
all
in
prayer
?
1.
How
do
we
prize
the
opportunities
of
duty
?
There
is
an
opportunity
of
an
earthly
,
and
an
opportunity
of
a
heavenly
gain
;
consider
which
our
hearts
more
readily
close
with
.
Can
we
with
much
pleasure
follow
a
vain
world
,
and
heartlesly
welcom
an
opportunity
of
duty
,
delight
more
with
Judas
in
baggs
,
than
in
Christs
company
?
This
is
sad
.
But
are
praying
opportunities
our
festival
times
?
Do
we
go
to
the
house
of
God
with
the
voice
of
joy
&
praise
?
2.
Whether
we
study
excuses
to
wave
a
present
duty
,
when
conscience
and
opportunity
urge
and
invite
us
to
it
?
Are
our
Souls
more
skillful
in
delaies
than
in
performances
?
Are
there
no
excuses
when
sin
calls
us
,
and
studyed
put-offs
when
God
invites
us
?
Like
the
sluggard
,
folding
our
arms
,
yet
a
little
while
longer
?
Or
do
our
hearts
rise
and
beat
quick
against
frivolous
excuses
that
step
in
to
hinder
us
from
prayer
?
3.
How
are
our
hearts
affected
in
prayer
?
Are
we
more
ready
to
pray
our selves
asleep
,
than
into
a
vigorous
frame
?
Do
we
enter
into
it
with
some
life
,
and
find
our
hearts
quickly
tire
and
jade
us
?
Are
we
more
awake
when
we
are
up
,
than
we
were
all
the
time
upon
our
knees
?
are
our
hearts
in
prayer
like
withered
,
sapless
things
,
and
very
quick
afterwards
,
if
any
worldly
business
invite
us
?
Are
we
like
logs
and
blocks
in
prayer
,
and
like
a
Roe
upon
the
mountains
in
earthly
concerns
?
Surely
what
our
pulse
beats
quickest
to
,
is
the
object
most
delighted
in
.
4.
What
time
is
it
we
choose
for
Prayer
?
Is
it
not
our
drowziest
,
lazyest
time
,
when
our
nods
are
as
many
,
or
more
than
our
petitions
;
as
though
the
dullest
time
and
the
deadest
frame
were
most
sutable
to
a
living
God
?
Do
we
come
with
our
hearts
full
of
the
world
to
pray
for
heaven
?
Or
do
we
pick
out
the
most
lively
seasons
?
Luther
chose
those
hours
for
prayer
and
meditation
,
wherein
he
found
himself
most
lively
for
study
.
5.
Do
we
not
often
wish
a
duty
over
?
As
those
in
the
Prophet
that
were
glad
when
the
Sabbath
was
over
,
that
they
might
run
to
their
buying
and
selling
?
Or
,
are
we
of
Peter's
temper
,
and
express
Peter's
Language
,
'T
is
good
to
be
here
with
Christ
on
the
Mount
?
6.
Do
we
prepare
our selves
by
delightful
and
enlivening
considerations
?
Do
we
think
of
the
Precept
of
God
,
which
should
spur
us
,
and
of
the
Promise
of
God
,
which
should
allure
us
?
Do
we
rub
our
Souls
to
heat
them
?
Do
we
blow
them
to
kindle
them
into
a
flame
?
Do
we
send
up
Ejaculations
for
a
quickening
spirit
?
If
thoughts
of
God
be
a
burden
,
requests
to
him
will
not
be
a
pleasure
.
If
we
have
a
coldness
in
our
thoughts
of
God
and
Duty
,
we
can
have
no
warmth
in
our
desire
,
no
delight
in
our
Petitions
.
7.
Do
we
content
our selves
with
dull
motions
,
or
do
we
give
check
to
them
?
Can
we
,
though
our
hearts
be
never
so
lazy
,
stroke
our selves
at
the
end
,
and
call
our selves
good
and
faithful
Servants
?
Do
we
take
our
Souls
to
task
afterwards
,
and
examine
why
they
are
so
lazy
,
why
so
heavy
?
Do
we
enquire
into
the
causes
of
our
deadness
?
A
gracious
Soul
is
more
troubled
at
its
dulness
in
prayer
,
than
a
natural
conscience
is
at
the
omission
of
prayer
.
He
will
complain
of
his
sluggishness
,
and
mend
his
pace
.
2.
If
we
find
we
have
a
delight
,
let
us
examine
whether
it
be
a
delight
of
the
right
kind
.
1.
Do
we
delight
in
it
,
because
of
the
gifts
we
have
our selves
,
or
the
gifts
of
others
we
joyn
with
?
A
man
may
rejoyce
in
hearing
the
Word
,
not
because
of
the
holiness
and
spirituality
of
the
matter
,
but
because
of
the
goodness
of
the
dress
,
and
the
elegancy
of
the
expression
,
Ezek.
33.32
.
The
Prophet
was
unto
them
as
a
lovely
Song
,
as
one
that
had
a
pleasant
voice
.
He
may
upon
the
same
ground
delight
in
prayer
.
But
this
is
a
temper
not
kindled
by
the
true
fire
of
the
Sanctuary
.
Or
,
do
we
delight
in
it
,
not
when
our
Tongues
are
most
quick
,
but
our
hearts
most
warm
;
not
because
we
have
the
best
words
,
but
the
most
spiritualiz'd
affections
?
We
may
have
Angels
gifts
in
prayer
,
without
an
Angels
spirit
.
2.
Is
there
a
delight
in
all
parts
of
a
duty
?
Not
only
in
asking
temporal
blessings
,
or
some
spiritual
,
as
pardoning
mercy
,
but
in
begging
for
refining
grace
?
Are
we
earnest
only
when
we
have
bosom
quarrels
,
and
conscience-convulsions
,
but
flag
when
we
come
to
pray
for
sanctifying
mercy
?
The
rise
of
this
is
a
displicency
with
the
trouble
and
danger
,
not
with
the
sin
and
cause
.
3.
Doth
our
delight
in
prayer
,
and
spiritual
things
out
do
our
delight
in
outward
things
?
The
Psalmists
joy
in
God
was
more
than
his
delight
in
the
Harvest
or
Vintage
,
Psal.
7.4
.
Are
we
like
Ravens
that
delight
to
hover
in
the
Air
sometimes
,
but
our
greatest
delight
is
to
feed
upon
Carrion
?
Though
we
have
,
and
may
have
a
sensible
delight
in
worldly
things
,
yet
is
it
as
solid
and
rational
,
as
that
we
have
in
duty
?
4.
Is
our
delight
in
Prayer
an
humble
delight
?
Is
it
a
rejoycing
with
humbling
?
Psal.
2.11
.
Serve
the
Lord
with
gladness
,
and
rejoyce
before
him
with
trembling
.
If
our
service
be
right
,
it
will
be
chearful
;
and
if
truly
chearful
,
it
will
be
humble
.
5.
Is
our
delight
in
Prayer
accompanied
with
a
delight
in
waiting
?
Do
we
,
like
Merchants
,
not
only
delight
in
the
first
lanching
of
a
Ship
,
or
the
setting
it
out
of
the
Haven
with
a
full
fraught
,
but
also
in
expectations
of
a
rich
return
of
spiritual
mercies
?
Do
we
delight
to
pray
,
though
God
for
the
present
doth
not
delight
to
give
,
and
wait
like
David
with
an
owning
God's
Wisdom
in
delaying
?
Psal.
130.6
.
Or
do
we
shoot
them
only
as
Arrows
at
random
,
and
never
look
after
them
where
they
light
,
or
where
to
find
them
?
6.
Is
our
delight
in
praising
God
when
mercy
comes
,
answerable
to
the
delight
in
praying
,
when
a
wanted
mercy
was
begged
?
The
ten
Lepers
desired
mercy
with
an
equal
chearfulness
,
in
hopes
of
having
their
Leprosie
cured
;
but
his
delight
that
returned
,
only
was
genuine
.
As
he
prayed
with
a
loud
voice
,
so
he
praised
with
a
loud
voice
,
Luke
17.13
,
15.
And
Christ
tells
him
,
his
faith
had
made
him
whole
.
As
he
had
an
answer
in
a
way
of
grace
,
so
he
had
before
,
a
gracious
delight
in
his
asking
;
the
others
had
a
natural
delight
,
and
so
a
return
in
a
way
of
common
providence
.
3
Use
,
Of
Exhortation
.
Let
us
delight
in
Prayer
.
God
loves
a
chearful
giver
in
Alms
,
and
a
chearful
petitioner
in
Prayer
.
God
would
have
his
children
free
with
him
.
He
takes
special
notice
of
a
spiritual
frame
,
Jer.
30.21
.
Who
hath
engaged
his
heart
?
The
more
delight
we
have
in
God
,
the
more
delight
he
will
have
in
us
.
He
takes
no
pleasure
in
a
lumpish
Service
.
'T
is
an
uncomely
sight
to
see
a
joyful
Sinner
,
and
a
dumpish
Petitioner
.
Why
should
we
not
exercise
as
much
joy
in
holy
duties
,
as
formerly
we
did
in
sinful
practices
?
How
delightfully
will
men
sit
at
their
games
,
and
spend
their
days
in
gluttony
and
luxury
?
And
shall
not
a
Christian
find
much
more
delight
in
applying
himself
to
God
?
We
should
delight
that
we
can
,
and
have
hearts
to
ask
such
gifts
,
that
thousands
in
the
world
never
dream
of
begging
.
To
be
dull
,
is
a
discontentedness
with
our
own
Petitions
.
Delight
in
prayer
is
the
way
to
gain
assurance
.
To
seek
God
,
and
treat
him
as
our
chiefest
good
,
endears
the
Soul
to
him
.
Delighting
in
Accesses
to
him
,
will
enflame
our
love
.
And
there
is
no
greater
sign
of
an
interest
in
him
,
than
a
prevalent
estimation
of
him
.
God
casts
off
none
that
affectionately
clasp
about
his
Throne
.
To
this
purpose
,
1.
Pray
for
quickening
grace
.
How
often
do
we
find
David
upon
his
knees
for
it
?
God
only
gives
this
grace
,
and
God
only
stirs
this
grace
.
2.
Meditate
on
the
Promises
you
intend
to
plead
.
Unbelief
is
the
great
root
of
all
dumpishness
.
It
was
by
the
belief
of
the
Word
we
had
life
at
first
,
and
by
an
exercise
of
that
belief
we
gain
liveliness
.
What
maintains
our
love
,
will
maintain
our
delight
;
the
amiableness
of
God
,
and
the
excellency
of
the
Promises
,
are
the
incentives
and
fuel
both
of
the
one
and
of
the
other
.
Think
that
they
are
eternal
things
you
are
to
pray
for
,
and
that
you
have
as
much
invitation
to
beg
them
,
and
as
good
a
promise
to
attain
them
as
David
,
Paul
,
or
any
other
ever
had
.
How
would
this
awaken
our
drowzy
Souls
,
and
elevate
our
heavy
hearts
,
and
open
the
lazy
eye-lids
to
look
up
!
And
whatever
meditation
we
find
begin
to
kindle
our
Souls
,
let
us
follow
it
on
,
that
the
spark
may
not
go
out
.
3.
Chuse
the
time
when
your
hearts
are
most
revived
.
Observe
when
God
sends
an
invitation
,
and
hoist
up
the
sails
when
the
wind
begins
to
blow
.
There
is
no
Christian
but
hath
one
time
or
another
a
greater
activeness
of
spirit
.
Chuse
none
of
those
seasons
which
may
quench
the
heat
,
and
dull
the
spriteliness
of
your
affections
.
Resolve
before
hand
this
,
To
delight
your selves
in
the
Lord
,
and
thereby
you
shall
gain
the
desire
of
your
hearts
.
A
DISCOURSE
OF
Mourning
for
other
Mens
Sins
.
Ezekiel
9.4
.
And
the
Lord
said
unto
him
,
Go
thorow
the
midst
of
the
City
,
thorow
the
midst
of
Jerusalem
,
and
set
a
mark
upon
the
foreheads
of
the
men
that
sigh
,
and
that
cry
for
all
the
Abominations
that
be
done
in
the
midst
thereof
.
WHen
God
in
the
former
Chapter
had
charged
the
Jews
with
their
Idolatry
,
and
the
multiplicity
of
abominations
committed
in
his
Temple
;
And
v.
18.
had
past
a
resolve
that
he
would
not
spare
them
,
but
deal
in
fury
with
them
,
though
they
should
solicit
him
with
the
strongest
and
most
importunate
supplications
;
In
this
Chapter
he
calls
and
commissions
the
Executioners
of
his
just
Decree
.
Ver.
1.
He
cryed
also
in
mine
ears
with
a
loud
voice
,
saying
,
Cause
them
that
have
charge
over
the
City
to
draw
near
,
even
every
man
with
his
destroying
weapon
in
his
hand
.
And
declares
whom
,
and
in
what
manner
he
would
punish
,
and
whom
he
would
pardon
.
The
Executioners
of
God's
vengeance
are
the
Chaldeans
,
described
by
the
situation
of
them
from
Judea
,
and
the
direct
Road
from
that
Country
to
Jerusalem
.
v.
2.
Six
men
came
from
the
way
of
the
higher
gate
,
which
lies
towards
the
North.
Babylon
lay
North-East
from
Jerusalem
;
and
this
gate
was
the
way
of
entrance
for
Travellers
from
those
parts
;
it
led
also
into
the
Court
of
the
Priests
,
which
shews
from
whence
the
Judgment
should
come
,
and
upon
whom
it
should
light
.
Six
men
]
A
certain
number
.
Whether
the
Holy
Ghost
alludes
to
a
particular
number
of
Nations
,
which
the
Chaldean
Army
might
be
composed
of
under
their
Prince
,
who
reign'd
over
several
Countries
;
or
respects
the
other
chief
Captains
or
Marshals
of
his
Army
which
are
nam'd
,
Jer.
39.3
.
or
speaks
with
reference
to
the
other
places
wherein
the
City
was
assaulted
by
that
Army
,
as
some
think
,
is
uncertain
.
And
every
man
a
slaughter-weapon
in
his
hand
.
]
A
Hammer
of
destruction
,
an
Instrument
of
death
;
the
word
seems
to
signifie
a
weapon
much
like
a
Pole-ax
.
And
one
of
them
clothed
with
Linnen
,
with
a
Writers
Ink-horn
by
his
side
.
]
Christ
,
say
the
Ancients
,
(
and
so
they
understood
it
before
,
and
in
Hierom's
time
)
who
appears
here
in
his
Priestly
habit
;
a
Linnen
garment
being
the
Vestment
of
the
Priests
,
Levit.
16.4
.
White
is
an
Emblem
of
Peace
.
Christ
seals
his
People
with
his
Spirit
,
the
Spirit
of
Peace
.
Calvin
rejects
not
this
Interpretation
,
but
rather
understands
it
of
an
Angel
whom
God
commissioned
to
secure
his
People
in
this
destroying
Judgment
.
And
indeed
Angels
have
often
appear'd
in
the
form
of
men
,
and
clothed
with
Linnen
;
as
to
Daniel
,
Dan.
10.5
.
Dan.
12.6
,
7.
Christ's
Royal
Power
is
founded
upon
his
Priestly
Office
,
which
is
the
ground
of
all
the
spiritual
and
temporal
salvation
Believers
have
from
God
.
Ink-horn
.
]
The
word
is
so
translated
.
Though
the
word
,
say
some
,
signifies
a
Table
,
such
as
they
then
used
to
write
upon
with
a
Pen
of
Iron
.
Or
rather
it
signifies
a
case
to
put
those
Pens
in
wherewith
they
wrote
.
And
they
went
and
stood
beside
the
brazen
Altar
.
]
'T
is
uncertain
whether
this
respects
the
original
cause
of
their
punishment
,
viz.
Their
offering
Sacrifices
to
their
Idols
upon
that
Altar
which
was
consecrated
to
the
Service
of
God
:
Or
else
respects
the
Sacrifices
of
vengeance
;
those
were
instrumentally
to
offer
to
God's
Justice
.
The
Judicial
punishment
of
God's
Enemies
is
called
a
Sacrifice
in
Scripture
,
Isa.
34.6
.
A
Sacrifice
in
Bozrah
,
Jer.
46.10
.
God's
Day
of
Vengeance
is
called
God's
Sacrifice
in
the
North
Country
.
Observe
,
1.
With
what
a
small
number
if
God
please
,
can
he
destroy
a
city
or
nation
?
But
six
mentioned
.
Almightiness
needs
not
great
numbers
to
effect
his
will
;
no
,
not
a
man
,
since
he
can
do
it
by
his
immediate
hand
,
and
command
judgment
in
a
trice
.
2.
How
quick
are
Gods
creatures
to
obey
his
call
for
the
punishment
of
a
rebellious
people
?
He
calls
those
six
men
,
and
they
presently
appear
ready
to
execute
Gods
pleasure
.
3.
God
doth
not
bring
judgments
on
a
people
,
till
their
wickedness
hath
overgrown
the
goodness
of
his
own
Children
.
Six
to
destroy
,
But
one
to
preserve
.
a
Sixfold
work
of
Judgment
to
one
of
preservation
,
intimating
that
there
were
six
bad
to
one
good
in
the
City
.
4.
The
security
of
Gods
people
in
this
world
,
as
well
as
that
to
come
,
depends
upon
the
priestly
office
of
Christ
.
v.
3.
And
the
glory
of
the
God
of
Israel
was
gone
up
from
the
Cherub
whereupon
he
was
,
to
the
threshold
of
the
house
]
The
glory
of
God
,
which
was
in
the
Propitiatory
above
the
Cherubims
,
went
from
one
Cherub
to
another
,
till
it
came
to
the
threshold
;
as
birds
that
are
leaving
their
nests
leap
from
one
branch
to
another
till
they
fly
quite
away
.
Observe
,
1.
God
is
not
fixed
to
any
one
place
.
He
hath
his
temple
among
his
people
,
discovers
himself
in
his
Ordinances
,
but
upon
provocations
departs
.
The
glory
of
God
,
and
his
Ordinances
,
are
not
entayled
upon
any
nation
longer
than
they
walk
worthy
of
them
.
2.
The
glory
of
Gods
Ordinances
is
obscured
among
a
people
,
before
judgments
come
upon
them
.
The
glory
of
God
went
up
from
the
Cherub
.
I
will
take
away
the
hedge
of
my
vineyard
,
and
it
shall
be
eaten
up
,
and
break
down
the
wall
thereof
,
and
it
shall
be
troden
down
,
Isa.
5.5
.
The
Ordinances
of
God
are
understood
by
some
interpreters
to
be
the
hedge
,
and
wall
of
a
People
;
when
God
takes
away
the
Hedge
,
the
breach
is
made
wide
for
every
wild
beast
to
enter
,
and
tread
it
down
.
The
presence
of
God
in
his
Ordinances
,
the
presence
of
God
in
his
providences
is
the
hedge
of
a
people
.
The
Temple
is
forsaken
by
God
,
and
then
polluted
,
in
judgment
,
by
men
,
v.
7.
God
then
comes
to
the
man
clothed
with
linnen
,
that
had
the
Writers
inkhorn
by
his
side
,
&
said
unto
him
,
Go
thorow
the
midst
of
Jerusalem
,
and
set
a
mark
upon
the
foreheads
of
the
men
that
sigh
,
and
that
cry
for
all
the
abominations
that
be
done
in
the
midst
thereof
,
v.
4.
And
v.
5.
He
commands
the
executioners
of
his
wrath
to
go
after
him
,
&
smite
without
any
pity
both
small
and
great
,
beginning
at
his
Sanctuary
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Interpreters
trouble
themselves
much
what
this
mark
should
be
,
and
tell
us
from
Origen
,
that
a
believing
Jew
told
him
the
ancient
Samaritan
letter
called
Tau
was
written
like
a
cross
,
But
that
is
a
fancy
,
the
ancient
Samaritan
letter
being
the
same
with
the
Phaenician
was
not
writ
in
that
form
.
Vossius
de
Arte
Grammar
.
l.
1.
c.
Some
say
it
was
the
law
,
because
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifying
the
law
begins
with
that
letter
,
to
shew
that
such
were
to
be
marked
that
were
devoted
to
the
observance
of
the
law
.
Markt
they
were
,
saith
Calvin
,
with
a
Tau
,
because
that
being
the
last
letter
in
the
Alphabet
,
shews
that
the
people
of
God
are
of
the
lowest
account
among
men
,
and
the
off-scouring
of
the
world
ת
being
the
first
letter
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vives
,
noted
the
preservation
of
them
.
On
the
foreheads
[
](A32724-e41800-b)*
*
Grotius
.
]
Alluding
to
the
custom
of
the
Eastern
countries
to
mark
their
Servants
on
the
foreheads
with
the
names
of
their
masters
.
[
](A32724-e41810-b)*
*
Oecolampad
.
Not
on
their
visible
foreheads
,
but
on
their
invisible
consciences
;
the
conscience
is
the
forehead
of
the
Soul
;
As
eminent
in
the
heart
as
a
forehead
in
the
body
.
The
bloud
of
Christ
upon
the
conscience
is
the
best
mark
of
distinction
,
as
the
blood
of
the
paschal
Lamb
upon
the
posts
was
the
mark
whereby
the
Israelites
were
discerned
from
the
Aegyptians
,
and
the
edge
of
the
Angels
destroying
sword
diverted
from
them
.
It
was
a
mark
of
a
special
providence
of
God
.
The
destroying
Judgments
were
to
follow
the
Sealing
Angel
,
and
not
touch
those
that
were
markt
by
him
on
the
forehead
.
Observe
1.
All
judgments
have
their
commissions
from
God
,
whom
to
touch
,
whom
to
overthrow
.
God
doth
not
strike
at
random
.
The
man
in
the
linnen
garment
was
to
bridle
the
Chaldeans
,
&
direct
their
Swords
to
the
right
objects
.
God
overpowers
the
natural
inclinations
of
all
his
creatures
,
whom
he
appoints
executioners
.
God
hath
a
hook
in
the
nostrils
of
Leviathan
;
nothing
can
be
done
without
the
leave
of
providence
;
man
forms
the
weapons
,
God
gives
the
edge
,
and
directs
the
stroak
.
2.
In
the
highest
fury
and
vengeance
God
hath
reserves
of
mercy
for
his
own
people
.
Angels
are
appointed
to
be
preservers
of
his
children
in
the
midst
of
the
destroying
of
a
people
.
Invisible
Angels
are
joyned
with
visible
enemies
,
to
conduct
and
govern
their
motions
according
to
the
Command
of
their
great
General
.
God's
Judgments
are
dispensed
with
greater
kindness
to
his
People
,
than
desires
to
take
vengeance
upon
his
Enemies
.
He
hath
a
heart
of
Mercy
as
well
as
a
hand
of
Justice
.
3.
God
is
more
careful
of
his
people
than
revengefull
against
his
enemies
.
He
first
orders
the
sealing
of
the
mourners
,
before
he
orders
the
destruction
of
the
rebells
;
he
will
first
honour
his
mercy
in
the
protection
of
the
one
,
before
he
will
glorifie
his
justice
in
the
destruction
of
the
other
.
The
Angel
hath
orders
to
secure
Lot
before
Sodom
was
fired
.
The
executioners
of
his
wrath
were
to
march
after
the
securing
Angel
,
not
before
him
;
Nor
equal
with
him
:
And
were
only
to
cut
off
those
whom
the
Angel
had
passed
by
.
4.
If
you
take
this
mark
for
a
mark
on
the
Conscience
,
then
observe
,
That
Serenity
of
Conscience
is
a
gift
of
God
to
his
people
in
the
time
of
severe
judgments
.
As
when
death
is
near
,
the
Conscience
of
a
good
man
is
most
serene
,
and
sings
sweetly
in
his
breast
the
notes
of
his
own
integrity
.
In
judgments
as
well
as
in
death
God
sets
Conscience
upon
its
pleasant
notes
.
But
this
mark
is
not
properly
meant
here
;
the
Conscience
is
a
mark
to
our selves
,
but
this
is
a
mark
to
the
executioners
.
5.
The
places
where
God
hath
manifested
the
glory
of
his
Ordinances
,
are
the
subjects
of
his
greatest
judgments
upon
their
provocations
.
Go
through
the
City
,
through
Jerusalem
:
That
Jerusalem
wherein
I
have
manifested
my
glory
,
which
I
have
intrusted
with
my
oracles
,
which
I
have
protected
in
the
midst
of
enemies
,
like
a
spark
in
the
midst
of
many
waters
.
Go
thorow
that
City
into
the
midst
of
it
,
and
let
not
your
eye
spare
.
6.
The
greatest
fury
of
God
in
a
time
of
judgment
often
lights
upon
the
Sanctuary
,
v.
6.
Begin
at
the
Sanctuary
,
defile
the
house
.
Not
a
man
of
them
escaped
as
Oecalampad
.
notes
,
v.
7.
I
was
left
:
He
saw
not
in
the
vision
what
was
done
in
the
City
,
but
he
was
left
alone
in
the
Temple
.
The
whole
Sanhedrim
,
the
70
Ancients
had
revolted
to
Idolatry
,
Ezek.
8.11
.
and
the
stroak
first
lights
upon
them
,
v.
6.
Then
they
began
at
the
Ancient
men
which
were
before
the
house
.
In
the
v.
observe
,
1.
Gods
care
in
the
preserving
his
people
.
He
Commands
the
Angel
to
go
thorow
the
midst
of
the
City
,
and
set
a
mark
,
a
visible
mark
upon
their
foreheads
.
2.
The
Qualification
of
the
persons
so
preserved
.
He
doth
not
say
,
All
that
have
not
committed
Idolatry
,
but
such
as
sigh
;
which
signifies
,
1.
The
intenseness
of
their
grief
.
[
Sigh
and
cry
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
notes
an
intense
groaning
and
sorrow
.
2.
The
Extensiveness
of
the
Object
.
[
All
the
Abominations
.
Doct.
Lamenting
the
sins
of
the
times
,
and
places
wherein
we
live
,
is
a
duty
incumbent
on
us
,
acceptable
to
God
,
and
a
great
means
of
preservation
under
publick
Judgments
.
There
are
three
Branches
.
-
1.
'T
is
a
Duty
.
-
2.
A
Duty
acceptable
to
God
.
God
has
his
Eye
particularly
upon
them
that
practise
it
.
-
3.
'T
is
a
means
of
preservation
under
publick
Judgments
.
1.
'T
is
a
Duty
.
If
we
are
by
the
Praescript
of
God
to
bewail
in
confession
,
the
sins
of
our
Forefathers
,
committed
before
our
being
in
the
world
,
certainly
much
more
are
we
to
lament
the
sins
of
the
Age
wherein
we
live
,
as
well
as
our
own
,
Levit.
26.40
.
If
they
shall
confess
their
iniquity
,
and
the
iniquity
of
their
Fathers
.
If
then
their
uncircumcised
be
hubmled
,
then
will
I
remember
my
Covenant
.
Posterity
are
part
of
the
same
body
with
their
Ancestors
,
and
every
member
in
a
Nation
is
part
of
the
body
of
a
Nation
;
every
drop
in
the
Sea
is
a
part
of
the
Ocean
.
God
made
a
standing
Law
for
an
annual
Fast
,
wherein
they
should
afflict
their
Souls
,
the
tenth
day
of
the
seventh
month
,
answering
to
our
September
,
and
backed
it
with
a
severe
penalty
.
He
whose
soul
was
not
afflicted
in
that
day
,
should
be
cut
off
from
among
his
people
;
which
the
Jews
understand
of
cutting
off
by
the
hand
of
the
Lord
,
Levit.
23.27
,
29.
The
particular
sin
for
which
they
were
thus
annually
to
afflict
their
Souls
,
was
that
national
sin
of
the
golden
Calf
,
in
the
Judgment
of
the
Jewish
Doctors
.
It
was
also
the
practice
of
holy
men
in
their
private
Retirements
;
as
Daniel
,
Dan.
9.5
,
6.
He
bewails
the
sins
of
his
Ancestors
;
and
Nehemiah
,
Neh.
1.6
.
Much
more
it
is
our
duty
to
bewail
a
present
guilt
.
The
Churches
Eyes
are
compared
to
the
Fish-pools
of
Heshbon
,
Cant.
7.4
.
in
her
weeping
for
her
own
,
and
others
sins
.
To
what
purpose
has
God
given
us
passions
,
but
to
honour
him
withal
?
And
our
affections
of
grief
and
anger
cannot
be
better
employ'd
,
than
for
the
interest
,
nor
better
bestowed
,
than
for
the
service
of
him
,
who
implanted
those
passions
in
us
.
Our
natural
motions
should
be
ordered
for
the
God
of
Nature
,
and
spiritual
ordered
for
the
God
of
Grace
.
1.
This
was
the
practice
of
Believers
in
all
Ages
.
Before
the
Deluge
[
](A32724-e42470-b)*
*
Broughton
Lives
of
the
Fathers
,
p.
7.
Crit.
in
loc.
Seth
called
the
name
of
his
Son
,
which
was
born
at
the
time
of
the
profaning
the
name
of
God
in
worship
,
Enosh
,
which
signifies
sorrowful
,
or
miserable
;
that
he
might
in
the
sight
of
his
Son
have
a
constant
Monitor
to
excite
him
to
an
holy
grief
for
the
profaneness
and
Idolatry
that
entred
into
the
Worship
of
God
,
Gen.
4.26
.
He
called
his
name
Enos
,
then
began
men
to
call
upon
the
name
of
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
profane
it
by
calling
upon
it
.
The
rational
and
most
precious
part
of
Lot
was
vexed
with
the
unlawful
deeds
of
the
generation
of
Sodom
,
among
whom
he
lived
,
2
Pet.
2.7
,
8.
he
had
a
horrour
and
torment
in
his
righteous
Soul
at
the
execrable
villanies
he
saw
committed
by
his
neighbours
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
afflicted
under
it
,
as
under
a
grievous
burden
.
It
was
a
rack
to
him
,
as
the
other
word
,
v.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
.
The
meekest
man
upon
Earth
,
with
grief
and
indignation
breaks
the
Tables
of
the
Law
,
when
he
saw
the
holiness
of
it
broken
by
the
Israelites
,
and
expresseth
more
his
regret
for
that
,
than
his
honour
for
the
material
Stones
,
wherein
God
had
with
his
own
finger
engraven
the
Orders
of
his
will
.
He
is
more
desirous
to
destroy
the
Idol
,
than
preserve
the
Tables
:
Such
an
indignation
against
their
sin
could
not
well
be
without
grief
for
it
.
David
,
a
man
of
the
greatest
goodness
upon
Record
,
had
a
Deluge
of
tears
,
because
they
kept
not
God's
Law
,
Psal.
119.136
.
Rivers
of
waters
run
down
mine
eyes
,
because
they
keep
not
thy
Law
.
Besides
,
his
grief
,
which
was
not
a
small
one
,
horrour
,
seiz'd
upon
him
upon
the
same
account
,
Psal.
119.53
.
like
a
storm
that
tost
him
to
and
fro
.
How
doth
poor
Isaiah
bewail
himself
,
and
the
People
among
whom
he
lived
,
as
men
of
polluted
lips
?
Isa.
6.5
.
Perhaps
such
as
could
hardly
speak
a
word
without
an
Oath
,
or
by
hypocritical
lip-service
,
mocked
God
in
the
very
Temple
.
Jeremy
is
upon
the
same
practice
,
Jer.
13.17
.
when
his
Soul
should
weep
in
secret
for
the
pride
of
the
people
,
and
,
as
if
he
was
not
satisfied
with
a
few
tears
,
wisheth
his
head
were
a
full
springing
Fountain
to
weep
for
the
slain
of
the
Daughter
of
his
People
;
for
the
sin
the
cause
,
as
well
as
the
calamity
the
effect
,
Jer.
9.1
.
He
wishes
his
head
to
be
filled
with
the
vapours
from
his
heart
,
and
become
a
fountain
.
What
a
transport
of
sorrow
had
Ezra
,
when
he
heard
of
the
peoples
sins
,
and
the
mingling
the
holy
Seed
with
that
of
Idolaters
!
A
horror
run
thorow
his
whole
Soul
;
His
astonishment
is
twice
repeated
,
Ezra
9.3
,
4.
Every
faculty
was
alarumed
at
the
sin
of
the
People
.
'T
is
probable
John
Baptist
used
himself
to
those
severities
which
are
mentioned
,
Matth.
3.4
.
because
of
the
sinfulness
of
that
generation
among
whom
he
lived
.
Paul
discovers
it
to
be
a
duty
,
when
he
reproves
the
Corinthians
for
being
puft
up
,
instead
of
mourning
for
that
fornication
which
had
been
committed
by
one
of
their
profession
,
1
Cor.
5.2
.
And
when
he
writes
of
some
that
made
the
glorious
Gospel
subservient
to
their
own
bellies
,
he
mixes
his
tears
with
his
Ink
,
Phil.
3.18
,
19.
I
tell
you
weeping
,
they
are
enemies
to
the
Cross
of
Christ
.
The
Primitive
Christians
did
much
bewail
the
lapses
of
their
fellows
.
Celerinus
,
among
the
Epistles
of
Cyprian
,
acquaints
Lucian
of
his
great
grief
for
the
Apostacy
of
a
Woman
,
through
fear
of
persecution
,
which
afflicted
him
so
,
that
in
the
time
of
Easter
,
the
time
of
their
joy
in
that
Age
,
he
wept
night
and
day
,
and
was
resolved
that
no
delight
should
enter
into
his
heart
,
till
through
the
mercy
of
Christ
she
should
be
recover'd
to
the
Church
.
And
we
find
the
Witnesses
clothed
in
Sackcloth
,
when
they
prophesied
in
a
sinful
time
,
to
shew
their
grief
for
the
publick
abominations
,
Rev.
11.3
.
The
kingdom
of
Satan
can
be
no
pleasure
to
a
Christian
,
and
must
therefore
be
a
torment
.
2.
It
was
our
Saviours
practice
.
As
he
had
the
highest
love
to
God
,
so
he
must
needs
have
the
greatest
grief
for
his
dishonour
.
He
sighed
in
his
spirit
for
the
incredulity
of
that
generation
,
when
they
askt
a
sign
,
after
so
many
had
been
presented
to
their
Eyes
,
Mark
8.12
.
He
sighed
deeply
in
his
spirit
.
And
the
hardness
of
their
hearts
at
another
time
raised
his
grief
,
as
well
as
his
indignation
,
Mark
3.5
.
He
was
sensible
of
the
least
dishonour
of
his
Father
,
Psal.
69
9.
The
reproaches
of
them
that
reproached
thee
,
fell
upon
me
.
I
took
them
to
heart
.
Christ
pleased
not
himself
when
his
Father
was
injured
;
as
the
Apostle
descants
upon
it
,
when
he
applies
it
to
Christ
,
Rom.
15.3
.
His
Soul
was
more
pierc'd
with
the
wrongs
done
to
God
,
than
the
reproaches
which
were
directed
against
his
own
person
.
His
grief
was
unexpressibly
greater
than
can
be
in
any
creature
,
because
of
the
unimitable
ardency
of
his
love
to
God
,
the
nearness
of
his
relation
to
him
,
and
the
unspotted
purity
of
his
Soul
.
Christ
had
a
double
relation
;
to
Man
,
to
God
.
His
compassion
to
men
afflicted
him
with
groans
and
tears
at
their
bodily
distempers
;
his
affection
to
his
Father
would
make
him
grieve
as
much
to
see
him
dishonoured
,
as
his
love
to
man
made
him
groan
to
see
man
afflicted
.
This
grief
for
sin
was
one
part
of
Christ's
Sacrifice
and
Suffering
;
for
he
came
to
make
a
full
satisfaction
to
the
Justice
of
God
by
enduring
his
wrath
,
to
the
holiness
of
God
by
offering
up
an
infinite
sorrow
for
sin
,
which
it
was
impossible
for
a
creature
to
do
.
We
cannot
suppose
that
Christ
should
only
accept
the
punishment
,
but
not
bewail
the
offence
which
was
the
cause
of
it
.
A
Sacrifice
for
the
sins
of
others
,
without
remorse
for
those
sins
,
had
not
been
acceptable
;
it
had
not
been
agreeable
to
the
purity
of
his
humane
Nature
.
He
wept
at
Jerusalem's
obstinacy
,
as
well
as
for
her
misery
,
and
that
in
the
time
of
his
triumph
.
The
loud
Hosanna's
could
not
silence
his
grief
,
and
stop
the
expressions
of
it
,
Luke
19.41
.
It
was
like
a
shower
when
the
Sun
shined
.
If
Christ
as
our
Head
was
filled
with
inward
sorrow
for
mens
displeasing
the
holiness
of
God
,
't
is
surely
our
duty
as
his
Members
,
to
imitate
the
afflictions
of
the
Head
.
He
is
unworthy
of
the
name
of
Christ
,
who
is
not
afflicted
as
Christ
was
;
nor
can
call
Christ
his
Master
,
who
doth
not
imitate
his
graces
,
as
well
as
pretend
to
believe
his
Doctrine
;
he
cannot
see
that
God
who
hath
distinguisht
him
from
the
world
,
dishonoured
,
his
precepts
contemned
,
but
he
must
have
his
Soul
overcast
with
a
gloomy
cloud
.
'T
is
our
glory
to
value
the
things
he
esteem'd
,
to
despise
the
things
he
contemn'd
,
to
rejoyce
in
that
wherein
he
was
delighted
,
and
to
grieve
for
that
which
was
the
matter
of
his
sorrow
and
indignation
.
Thus
was
he
afflicted
,
though
he
had
a
joy
in
the
assurance
of
his
Fathers
favour
,
and
the
assistance
of
his
Fathers
power
.
The
highest
assurance
of
God's
love
in
particular
to
us
,
ought
not
to
hinder
the
impressions
of
grief
for
the
dishonour
of
his
name
.
Did
Christ
ever
look
upon
the
swinish
world
,
without
melting
into
pity
?
Did
he
bleed
for
the
sins
of
the
world
,
and
shall
not
we
mourn
for
them
?
3.
Angels
,
as
far
as
they
are
capable
,
have
their
grief
for
the
sins
of
men
.
The
Jewish
Doctors
often
bring
in
the
Angels
weeping
for
sin
[
](A32724-e43220-b)*
*
Grotius
Luc.
15.7
.
Ob
peccatum
Hebraei
Angelos
flentes
inducunt
.
.
And
one
tells
us
,
that
in
an
Ancient
Mahumetan
Book
he
finds
an
Answer
of
God
to
Moses
;
Even
about
this
Throne
of
mine
there
stand
those
,
and
they
are
many
,
that
shed
tears
for
the
sins
of
men
.
But
the
Scripture
tells
us
,
they
rejoyce
at
the
repentance
of
men
,
Luke
15.10
.
Their
Lord
is
glorified
by
a
return
of
a
Subject
:
The
Subject
advantaged
by
casting
down
his
arms
at
the
feet
of
his
Lord
.
They
do
therefore
as
far
as
they
are
capable
,
mourn
for
the
revolts
of
men
,
suo
modo
,
as
Beza
upon
the
place
.
They
can
scarce
rejoyce
at
mens
repentance
without
having
a
contrary
affection
for
mens
prophaneness
;
if
they
are
glad
at
mens
return
,
because
God
is
thereby
glorified
,
it
cannot
be
conceived
but
they
mourn
for
,
and
are
angry
with
their
sins
,
because
God
is
thereby
slighted
.
Unconcernedness
at
the
dishonour
of
God
cannot
consist
with
their
shining
knowledge
and
burning
love
.
They
cannot
behold
a
God
so
holy
,
so
glorious
,
so
worthy
to
be
beloved
,
without
having
some
regret
for
the
neglects
and
abuses
of
him
by
the
Sons
of
men
.
How
can
they
be
instruments
of
Gods
Justice
,
if
they
are
without
anger
against
the
deservers
of
it
?
II.
'T
is
an
acceptable
duty
to
God
.
Since
it
is
an
imitating
the
copy
of
our
Saviour
,
it
is
acceptable
to
God
,
nothing
can
please
him
more
than
to
see
his
Creatutes
tread
in
the
steps
of
his
Son
.
1.
'T
is
a
fulfilling
the
whole
law
,
which
consists
of
love
to
God
and
love
to
our
neighbours
:
't
is
set
down
as
a
Character
of
Charity
both
as
it
respects
God
and
man
,
Not
to
rejoyce
in
iniquity
,
1
Cor.
13.5
.
i.
e.
to
be
mightily
troubled
at
it
.
1.
T
is
a
high
Testomony
of
Love
to
God
.
The
Nature
of
true
Love
is
to
wish
all
good
to
them
we
love
,
to
rejoyce
when
any
good
we
wish
doth
arrive
unto
them
,
to
mourn
when
any
evil
afflicts
them
,
and
that
with
a
respect
to
the
beloved
object
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A32724-e43390-b)*
*
Aristot
.
Rhetor
.
l.
1.
c.
4.
.
Where
there
is
this
love
,
there
is
a
rejoycing
at
one
anothers
happiness
,
a
grieving
at
one
anothers
misfortunes
.
If
it
be
a
part
of
love
to
rejoyce
at
that
whereby
God
is
glorified
,
't
is
no
less
a
part
of
love
to
mourn
for
that
whereby
God
is
vilified
.
So
strait
is
the
union
of
affection
between
God
and
a
righteous
Soul
,
that
their
blessings
and
injuries
,
joys
and
sorrows
are
twisted
together
.
The
increase
of
Gods
glory
is
the
greatest
good
that
can
happen
to
a
Soul
enamoured
of
him
;
his
dishonour
then
is
the
greatest
misery
.
A
gracious
Soul
is
like
John
Baptist
,
content
to
decrease
,
that
Christ
might
encrease
,
in
the
esteem
of
men
.
He
is
like
Jonathan
,
that
would
rather
have
the
Crown
upon
Davids
head
than
his
own
,
as
the
words
intimate
,
1
Sam.
23.17
.
v.
thou
shalt
be
King
over
Israel
,
I
shall
be
next
unto
thee
:
And
grieved
more
for
his
Fathers
displeasure
against
David
than
against
himself
.
So
doth
a
Christian
grieve
more
for
the
wrongs
of
God
,
than
for
those
in
his
own
liberty
,
estate
,
or
life
.
Joshua
was
more
careful
of
the
name
of
God
,
than
of
the
safety
of
the
people
singly
considered
,
Josh.
7.9
.
What
wilt
thou
do
unto
thy
great
name
?
The
glory
of
God
is
not
dear
to
that
man
,
that
can
without
any
regret
look
upon
his
bespattered
name
.
What
affection
hath
he
to
his
friend
,
who
can
see
him
torn
in
pieces
by
Dogs
,
and
stand
unconcerned
at
his
calamity
?
God
indeed
is
uncapable
of
suffering
;
but
what
rending
is
to
a
creature
,
that
is
sin
to
the
Divine
Majesty
.
Can
that
man
be
said
to
love
God
who
hath
no
reflection
when
he
sees
others
tumbling
God
from
his
Throne
,
and
setting
up
the
Devil
in
his
stead
?
Who
can
hear
the
tremendous
name
of
God
belcht
out
by
polluted
lips
upon
every
vile
occasion
,
and
made
the
sport
of
Stage
and
Stews
,
without
any
inward
resentment
?
He
only
esteems
God
as
his
King
who
cannot
see
his
laws
broken
without
remorse
.
How
Loyally
did
Moses
his
affection
to
God
work
,
when
he
heard
the
name
of
God
blasphemed
,
and
saw
a
calf
usurp
the
adoration
due
to
the
God
of
Heaven
?
And
David
felt
the
stroak
of
that
sword
in
his
own
bowels
which
was
directed
against
the
heart
of
God
,
Psal.
139.20
,
21
,
22.
The
dearer
Gods
name
is
to
any
,
the
more
affected
they
are
that
God
and
Christ
are
loved
and
honoured
less
than
they
desire
they
should
be
.
'T
is
hard
sometimes
to
discern
this
Love
to
God
,
when
Gods
interest
and
ours
are
joyned
,
when
we
would
mask
our
displeasure
against
some
mens
offences
with
a
care
of
Gods
honour
,
which
is
nothing
but
a
hatred
of
the
Person
sinning
,
or
revenge
against
him
for
some
conceived
injury
to
us
.
The
Apostles
calling
for
fire
from
Heaven
upon
the
Samaritans
when
they
refused
Christ
,
Luke
9.53
,
54
,
55.
might
seem
to
be
a
generous
concern
for
their
masters
honour
,
but
Christ
knew
it
proceeded
much
from
that
natural
enmity
which
the
Jews
bore
to
the
Samaritans
.
The
best
way
to
judg
is
,
when
the
interest
is
purely
Gods
,
and
hath
no
fuel
of
our
own
discontents
to
boil
up
,
either
grief
or
anger
.
Such
an
affection
cannot
but
be
highly
acceptable
to
God
,
who
is
affected
with
the
love
of
the
creature
,
and
honours
them
that
honour
him
,
as
well
as
despises
those
that
lightly
concern
themselves
for
him
.
2.
Love
to
our
Neighbours
.
Nothing
can
evidence
our
love
to
man
more
,
than
a
sorrowful
reflection
upon
that
wickedness
which
is
the
ruine
of
his
Soul
,
the
disturbance
of
humane
society
,
and
unlocks
the
treasures
of
Gods
judgments
to
fall
upon
mankind
.
Sin
is
a
reproach
to
a
people
,
Prov.
14.34
.
'T
is
always
an
act
of
Charity
to
mourn
for
the
reproaches
and
ruine
of
a
people
.
'T
is
a
gross
enmity
to
others
,
to
see
them
stab
themselves
to
the
heart
,
jest
with
eternal
flames
,
wish
their
damnation
at
every
word
,
run
merrily
to
the
bottomless
gulf
,
and
all
this
without
bestowing
a
sigh
upon
them
,
and
pitying
their
madness
;
the
greater
should
be
our
grief
,
by
how
much
the
further
they
are
from
any
for
their
own
destruction
.
If
Cain
discovered
both
his
enmity
to
God
,
and
also
to
his
brother
,
in
grieving
that
his
brothers
works
were
so
good
,
Abel
musts
needs
in
the
practice
of
the
contrary
duty
,
manifest
his
love
to
Cain
in
grieving
that
his
works
were
so
bad
.
Our
Saviours
tears
for
the
Jews
discovered
no
less
a
concern
for
their
misery
than
for
Gods
dishonour
.
Anger
for
sin
may
have
something
of
revenge
in
it
:
Grief
for
sin
discovers
an
affection
both
to
God
and
the
sinner
.
A
duty
which
respects
at
once
the
substance
of
both
the
tables
cannot
but
be
pleasing
to
God
.
2.
'T
is
an
imitating
return
for
Gods
affection
.
How
doth
God
resent
the
injuries
done
to
his
people
as
much
as
those
done
to
himself
?
Those
sins
that
immediately
strike
at
his
glory
are
not
accompanied
with
such
quick
judgments
,
as
those
that
grate
upon
his
Servants
.
Sharp
persecutions
that
tear
the
people
of
God
in
pieces
have
fuller
vials
of
judgments
here
,
than
Vollies
of
others
sins
which
rend
the
name
of
God
.
When
Cain
affronted
God
by
his
Sacrifice
,
God
comes
not
to
a
reckoning
with
him
,
till
he
had
added
the
murther
of
his
Brother
to
his
former
crimes
against
his
maker
.
A
sweeter
and
more
thankful
return
,
and
a
more
affectionate
imitation
of
God
there
cannot
be
,
than
to
resent
the
injuries
done
to
God
more
than
those
done
to
our selves
.
The
pinching
of
his
people
doth
most
pierce
his
heart
;
a
stab
to
his
honour
,
in
gratitude
,
should
most
pierce
theirs
.
The
four
Kings
that
came
against
Sodom
,
Gen.
14.9
,
&c.
sped
well
enough
in
their
invasion
,
gained
the
victory
and
had
been
in
a
fair
way
to
have
enjoyed
the
spoil
,
had
they
not
laid
their
hands
upon
Lot
,
which
was
the
occasion
of
their
disgorging
their
prey
.
As
God
ingaged
himself
in
the
recovery
of
Lot
,
so
Lot
concerned
himself
in
the
honour
of
God
;
Gods
anger
is
stirred
at
the
Captivity
of
Lot
,
and
Lots
vexation
is
awakened
at
the
injuries
against
God
.
What
troubles
his
Children
,
raises
sensible
compassion
in
him
to
the
sufferer
,
and
revenge
upon
the
persecutor
;
whatsoever
doth
blaspheme
the
name
of
God
,
doth
at
the
same
time
rack
a
sincere
heart
.
A
persecutor
cannot
injure
a
believer
,
but
Christ
records
it
as
a
wrong
done
to
himself
;
and
Christ
cannot
be
dishonoured
by
men
,
but
a
righteous
Soul
doubles
his
grief
.
Here
is
a
mutual
return
of
affection
and
aestimation
,
which
is
highly
pleasing
.
3.
This
temper
justifies
Gods
Law
and
his
justice
David's
grief
being
for
mans
forsaking
the
Law
testified
his
choice
valuation
of
it
.
.
When
we
dislike
and
disapprove
of
others
sins
as
well
as
our
own
,
we
acknowledg
the
glory
of
the
law
,
that
it
is
just
,
holy
,
and
good
,
and
set
our
seal
of
approbation
to
it
.
It
justifies
the
holiness
of
the
law
in
prohibiting
sin
the
righteousness
of
the
law
in
condemning
sin
.
It
owns
the
soveraignty
of
God
in
commanding
,
and
the
justice
of
God
in
punishing
.
The
law
requires
two
things
;
obedience
to
it
,
and
suffering
for
the
transgression
of
it
.
This
frame
of
heart
approves
of
the
obedience
the
law
requires
of
men
as
rational
creatures
,
and
justifies
the
sufferings
the
law
inflicts
upon
men
as
impenitent
sinners
.
Unless
we
mourn
for
the
sins
of
others
and
thereby
shew
our
distast
,
we
cannot
give
God
the
glory
of
his
Judgments
which
he
sends
upon
a
people
.
This
disowning
of
sin
is
very
acceptable
to
God
,
because
by
it
Men
honour
that
law
for
whose
violations
they
are
so
troubled
,
and
own
Gods
right
of
imposing
a
law
upon
his
creatures
,
and
the
creatures
vileness
in
disgracing
that
Law
.
4.
'T
is
a
sign
of
such
a
temper
God
hath
evidenced
himself
in
scripture
much
affected
with
.
'T
is
a
sign
of
a
heart
of
flesh
,
the
noblest
work
of
God
in
the
creature
.
A
sign
of
a
contrite
heart
,
the
best
sacrifice
that
can
smoak
upon
his
Altar
next
to
that
of
his
Son
.
This
he
will
not
despise
,
because
it
is
a
beam
of
glory
dropped
down
from
him
,
and
ascending
in
a
sweet
savour
to
him
,
Psal.
51.17
.
Without
this
,
we
cannot
have
a
sufficient
evidence
that
we
are
truly
broken-hearted
.
We
may
mourn
for
our
own
sins
for
secret
by-ends
,
because
they
are
against
our
worldly
Interests
,
and
have
reproaches
treading
upon
the
heels
of
them
;
we
may
mourn
for
the
sins
of
our
friends
,
out
of
a
natural
compassion
to
them
,
and
as
they
are
the
prognosticks
of
some
approaching
misery
to
them
;
but
in
sorrowing
for
the
sins
of
the
world
,
we
have
not
so
many
,
and
so
affecting
obligations
to
divert
us
from
a
sound
aim
in
our
sorrow
.
To
be
affected
with
the
dishonour
of
God
by
the
sins
of
others
,
is
a
distinguishing
character
of
a
spiritual
constitution
from
a
natural
tenderness
.
'T
is
both
our
duty
,
and
God's
pleasure
.
No
grief
is
sweeter
to
God
,
nor
more
becoming
us
.
III.
'T
is
a
means
of
preservation
from
publick
Judgments
.
Noah
did
not
preach
righteousness
without
a
sensible
reflection
on
that
unrighteousness
he
preached
against
;
and
he
of
all
the
world
had
the
security
of
an
Ark
for
him
and
his
Family
,
when
all
the
rest
struggled
for
life
,
and
sunk
in
the
waters
.
No
meer
man
ever
wore
more
black
for
the
Funeral
of
God's
honour
than
David
,
nor
was
any
blessed
with
more
gracious
deliverances
.
The
more
zeal
we
have
for
God
(
which
is
an
affection
made
up
of
grief
and
anger
)
the
more
protection
we
have
from
him
[
](A32724-e43950-b)*
*
The
steps
of
a
man
[
good
man
,
our
translation
renders
it
.
But
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
valiant
man
]
are
ordered
by
the
Lord
,
and
he
delights
in
his
way
,
Psal.
37.23
.
.
The
more
courage
we
have
for
God
,
the
more
we
may
expect
both
his
conduct
and
security
.
If
there
be
any
hope
in
a
time
of
actual
,
or
threatned
Judgments
,
't
is
by
laying
our
mouths
in
the
dust
,
Lam.
3.29
.
If
there
be
any
ground
of
hope
,
it
will
shine
forth
when
we
are
in
such
a
posture
.
There
might
be
others
in
Jerusalem
,
who
had
not
complied
with
the
Idolatry
of
that
Age
;
but
none
exempted
from
the
stroke
of
the
Six
Destroyers
,
but
those
whose
mouths
lay
in
the
dust
,
and
whose
cries
against
the
common
sin
ascended
to
Heaven
;
only
the
mourners
among
the
good
men
are
marked
by
the
Angel
for
indemnity
from
the
publick
punishment
.
1.
Sincerity
always
escapes
best
in
common
Judgments
,
and
this
temper
of
mourning
for
publick
sins
,
is
the
greatest
note
of
it
.
This
is
the
greatest
note
of
sincerity
.
We
read
of
an
Ahab
,
who
put
on
Sackcloth
for
his
own
sin
,
and
humbled
himself
before
the
Lord
;
of
a
Judas
sorrowing
that
he
betrayed
his
Master
:
Self-interest
might
broach
their
tears
,
and
force
out
their
sorrow
;
but
never
an
Ahab
,
or
Judas
,
or
any
other
ungodly
person
in
Scripture
,
lamented
the
sins
of
others
.
Nay
,
they
were
all
eminent
for
holiness
,
that
were
noted
for
this
frame
,
whom
we
have
mentioned
before
.
Moses
,
a
non-such
for
speaking
with
God
face
to
face
.
David
,
who
only
had
that
honourable
title
of
a
man
after
God's
own
heart
.
Isay
,
who
had
the
fullest
prospect
of
Evangelical
glory
,
of
all
the
Prophets
.
Ezra
,
a
restorer
of
his
Country
.
Daniel
,
a
man
greatly
beloved
:
Christ
,
the
Redeemer
of
the
world
;
and
Paul
,
the
only
Apostle
rap't
up
in
the
third
Heaven
,
he
was
also
humbled
for
the
sins
of
the
Corinthians
,
2
Corinth.
12.21
.
Ezra
hath
a
mighty
Character
,
Ezra
7.10
.
He
prepared
his
heart
to
seek
the
Law
of
the
Lord
;
and
to
do
it
,
and
to
teach
in
Israel
Statutes
and
Judgments
.
And
he
both
mourned
for
,
and
prayed
against
the
common
sin
.
Lot
is
not
recorded
for
this
without
a
glorious
Epithete
:
The
Spirit
of
God
over-looks
those
sins
of
his
mentioned
in
Scripture
,
and
speaks
not
of
him
by
his
single
name
,
but
Just
Lot
,
his
righteous
Soul
,
2
Pet.
2.7
,
8.
A
sincere
Righteousness
glittered
in
his
vexation
for
the
wronged
Interest
of
God
.
What
a
mark
of
honour
doth
the
Holy-Ghost
set
upon
this
temper
!
'T
is
not
drunken
Lot
,
or
incestuous
Lot
,
with
which
sins
he
is
taxed
in
Scripture
.
This
publickly
religious
spirit
covered
those
temporary
spots
in
his
Scutcheon
.
When
all
other
signs
of
Righteousness
may
have
their
exceptions
,
this
temper
is
the
utmost
term
,
which
we
cannot
go
beyond
in
our
self-examination
.
The
utmost
prospect
David
had
of
his
sincerity
,
when
he
was
upon
a
diligent
enquiry
after
it
,
was
his
anger
and
grief
for
the
sin
of
others
;
when
he
had
reached
so
far
,
he
was
at
a
stand
,
and
knew
not
what
more
to
add
,
Psal.
139.21
,
22
,
23
,
24.
Am
I
not
grieved
with
those
that
rise
up
against
thee
?
I
hate
them
with
perfect
hatred
;
I
count
them
mine
enemies
.
Search
me
,
O
God
,
and
know
my
heart
;
try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
.
If
there
be
any
thing
that
better
can
evidence
my
sincerity
,
than
this
,
Lord
acquaint
me
with
it
;
know
my
heart
,
i.
e.
make
me
to
know
it
.
He
whose
sorrow
is
only
for
matter
confin'd
within
his
own
breast
,
or
streams
of
it
in
his
life
,
has
reason
many
times
to
question
the
truth
of
it
.
But
when
a
man
cannot
behold
sin
as
sin
in
another
,
without
sensible
regret
,
't
is
a
sign
he
hath
savingly
felt
the
bitterness
of
it
in
his
own
Soul
.
'T
is
a
high
pitch
and
growth
,
and
a
consent
between
the
Spirit
of
God
,
and
the
Soul
of
a
Christian
,
when
he
can
lament
those
sins
in
others
whereby
the
Spirit
is
grieved
,
when
he
can
rejoyce
with
the
Spirit
rejoycing
,
and
mourn
with
the
Spirit
mourning
.
This
is
a
clear
testimony
that
we
have
not
self-ends
in
the
service
of
God
,
that
we
take
not
up
Religion
to
serve
a
turn
,
that
God
is
our
aim
,
and
Christ
our
beloved
.
Now
upright
persons
have
special
promises
for
protection
,
Psal.
37.18
,
19.
The
Lord
knows
the
way
of
the
upright
,
they
shall
not
be
ashamed
in
an
evil
time
;
they
shall
not
be
ashamed
in
it
,
though
they
may
be
dasht
by
it
;
they
shall
have
a
blessed
inward
security
,
though
they
may
not
always
have
an
outward
,
when
the
wicked
shall
consume
away
as
the
fat
of
Lambs
,
and
exhale
in
the
smoke
.
God's
Eyes
are
upon
them
in
the
worst
of
straits
.
If
ever
he
shew
himself
strong
,
't
is
for
those
that
are
perfect
in
heart
before
him
.
This
is
the
end
of
the
rouling
and
running
of
his
Eyes
about
the
Earth
,
2
Chron.
16.9
.
To
such
he
is
both
a
Sun
,
and
a
Shield
,
a
Sun
to
comfort
them
,
and
a
Shield
to
defend
them
that
walk
uprightly
,
Psal.
84.11
.
There
may
be
an
uprightness
in
the
heart
,
when
there
is
an
unknown
,
or
a
negligent
crookedness
in
some
particular
path
;
and
when
men
are
negligent
in
reproving
others
for
such
sins
as
open
the
clouds
of
Judgments
,
God
may
be
a
Sun
to
such
,
to
give
them
some
comfort
in
a
common
calamity
,
but
scarce
a
Shield
to
defend
them
from
it
.
2.
This
frame
clears
us
from
the
guilt
of
common
sins
.
He
that
is
not
afflicted
with
them
,
contracts
a
guilt
of
those
insolencies
against
God
by
a
tacit
approbation
,
or
not
hindering
the
torrent
by
his
prayers
,
tears
,
endeavours
.
Sin
is
not
to
be
viewed
without
horror
:
we
share
in
the
guilt
,
if
we
manifest
not
our
detestation
of
the
practice
.
The
Corinthians
had
not
approved
themselves
clear
in
the
matter
of
the
incestuous
person
till
they
had
mourned
for
it
,
2
Cor.
7.11
.
Jacob
was
afraid
he
should
be
charged
by
God
as
a
murtherer
and
thief
,
as
well
as
Simeon
,
and
Levi
,
if
he
did
not
profess
his
loathing
of
it
,
Gen.
49.6
.
Oh
my
Soul
come
not
thou
into
their
secrets
,
unto
their
assembly
mine
honour
be
not
thou
united
;
for
in
their
anger
they
s●ew
a
man
,
and
in
their
self-will
they
digged
down
a
wall
.
His
Soul
should
bear
a
testimony
against
their
secrets
;
he
would
count
it
his
dishonour
to
give
their
sin
any
countenance
before
God
or
man
.
David
intimates
,
Psal.
101.3
.
that
if
he
did
not
hate
the
works
of
those
that
turn
aside
,
the
guilt
of
them
would
cleave
to
him
.
If
we
can
patiently
bear
the
dishonour
of
God
,
without
marks
of
our
displeasure
,
we
shall
be
reckoned
in
the
common
infection
,
as
one
lump
with
the
greatest
sinners
.
He
that
is
not
with
Christ
,
is
against
him
;
he
that
is
not
on
the
side
of
God
by
a
holy
grief
,
is
on
the
side
of
sin
by
a
silent
consent
.
A
thorow
distast
of
sins
upon
the
account
of
their
abomination
to
God
,
frees
us
from
the
guilt
of
them
in
the
sight
of
God
.
To
mourn
for
them
,
and
pray
against
them
,
is
a
sign
we
would
have
prevented
them
if
it
had
lain
in
our
power
;
and
where
we
have
contributed
to
them
,
we
by
those
acts
revoke
the
crime
.
When
we
cannot
be
Reformers
,
all
that
we
can
do
is
to
turn
mourners
,
and
in
our
places
admonishers
and
reprovers
,
and
God
is
righteous
,
not
to
charge
the
guilt
where
it
is
not
contracted
or
revoked
.
But
where
any
are
infected
with
common
sins
,
they
must
expect
to
tast
of
some
common
Judgments
[
](A32724-e44540-b)*
*
Lightfoot
,
Olian
.
on
Exod.
6.13
.
.
The
Israelites
did
partake
of
some
of
the
Aegyptian
sins
;
and
though
God
was
upon
their
deliverance
,
yet
he
inflicted
upon
them
some
of
the
Aegyptian
Plagues
;
the
Plague
of
Lice
,
which
was
the
first
God
brought
,
without
being
imitated
by
the
Magicians
,
was
common
upon
the
Israelites
as
well
as
the
Aegyptians
;
for
God
did
not
sever
Goshen
from
Aegypt
till
the
Plague
of
Flies
,
Exod.
8.12
,
23.
In
that
day
will
I
sever
the
Land
of
Goshen
;
I
will
put
a
division
between
my
people
and
thy
people
.
And
therefore
in
Psal.
78.
the
Psalmist
reckoning
those
Plagues
,
never
mentions
the
Lice
,
because
that
was
inflicted
upon
Israel
as
well
as
Aegypt
.
This
is
a
way
to
keep
the
Soul
from
common
infection
.
'T
is
difficult
for
a
Soul
to
defile
it self
with
the
sins
of
the
times
,
when
tears
are
continually
running
down
the
eyes
for
them
.
'T
is
an
Antidote
against
the
sin
,
&
against
the
Plague
which
follows
at
the
heels
of
it
.
If
we
look
not
upon
them
with
grief
,
we
are
in
danger
to
be
snar'd
in
the
same
temptation
.
Besides
,
not
sorrowing
for
them
is
an
implicit
consent
to
them
,
and
by
consenting
to
them
,
we
are
little
better
than
actors
in
them
.
By
grieving
for
them
,
we
enter
our
dissent
,
&
pass
our
vote
against
them
.
When
any
sin
becomes
national
,
it
is
imputed
to
the
body
of
the
Nation
;
as
in
some
transgressions
of
the
Law
,
the
whole
body
of
the
Nation
of
the
Jews
was
involved
;
and
there
is
no
way
for
any
particular
person
to
remove
the
guilt
from
him
,
but
by
disowning
it
before
God
.
3.
A
grief
for
common
sins
,
is
an
endeavour
to
repair
the
honour
God
has
lost
.
'T
is
a
paying
to
God
that
by
Repentance
(
as
much
as
lies
in
a
creature
)
which
is
due
from
the
worst
sinner
,
himself
;
't
is
to
keep
up
some
of
God's
glory
,
when
so
much
is
trodden
down
.
And
when
the
grief
is
accompanied
with
a
more
exact
obedience
,
it
repairs
the
honour
God
hath
lost
by
the
miscarriage
of
others
.
'T
is
an
endeavour
to
wipe
off
the
stains
from
the
Robe
of
the
glory
of
God
.
And
those
that
bear
up
God's
glory
in
the
world
,
shall
find
,
if
need
be
,
the
Creative
,
Omnipotent
Power
of
God
stretched
out
for
their
defence
,
in
as
eminent
a
manner
as
the
cloud
by
day
,
which
preserved
the
Israelites
from
the
scorching
of
the
Sun
,
or
the
flaming
fire
by
night
,
which
prevented
their
wandring
into
by-ways
and
Precipices
;
for
upon
all
the
glory
shall
be
a
defence
,
Isa.
4.5
.
i.
e.
upon
those
that
bear
the
mark
of
his
glorious
Redemption
,
and
bear
up
his
honour
among
the
Sons
of
men
.
When
we
concern
our selves
for
God's
honour
,
God
will
concern
himself
for
our
protection
.
God
never
was
,
nor
ever
will
be
behind-hand
with
his
creature
in
affection
.
Moses
was
zealous
for
God's
glory
against
the
golden
Calf
,
and
God
concern'd
himself
for
his
honour
against
Aaron
and
Miriam
.
Numb.
12.
and
then
against
the
tumults
of
the
People
.
4.
The
mourners
in
Sion
are
humble
,
and
humility
is
preventive
of
Judgments
.
To
lie
flat
upon
the
ground
,
is
a
means
to
avoid
the
stroke
of
a
Cannon-bullet
.
When
men
are
cast
down
,
he
shall
save
the
humble
person
,
Job
22.29
.
They
lie
lowest
in
the
dust
before
God
,
who
concern
themselves
not
only
with
the
weight
of
their
own
sins
,
but
with
that
of
others
.
Pride
is
a
preparation
for
Judgment
;
the
higher
the
Tower
aspires
,
the
fitter
Tinder
it
is
for
lightning
;
the
bigger
any
thing
swells
,
the
nearer
it
is
to
bursting
;
the
prouder
any
man
is
,
the
plainer
Butt
he
is
for
an
Arrow
of
God's
wrath
.
Pride
lifts
up
it self
against
God's
Laws
and
Soveraignty
,
as
much
as
this
frame
of
spirit
acknowledges
,
and
submits
to
him
.
It
was
a
temper
contrary
to
this
caused
God
to
send
Worms
to
banquet
upon
Herod
,
Acts
12.23
.
He
gave
not
God
the
glory
.
He
was
not
afflicted
with
the
sin
of
the
People
,
nor
reproved
them
for
ascribing
to
him
the
honour
of
God
.
A
Soul-affliction
for
common
sins
is
a
bar
to
Judgments
.
God
revives
the
spirit
of
the
humble
,
Isa.
57.15
.
They
that
share
in
the
griefs
of
the
Spirit
,
shall
not
want
the
comforts
of
the
Spirit
.
God
is
concern'd
in
honour
by
virtue
of
his
promise
,
not
to
neglect
those
whom
he
hath
promised
to
revive
.
He
dwells
with
the
contrite
spirit
;
who
more
contrite
than
he
that
grieves
for
publick
sins
,
and
Family
sins
,
and
City
sins
,
as
well
as
his
own
private
?
Men
do
not
use
to
fire
their
own
houses
,
much
less
God
the
house
and
heart
,
which
is
dearer
to
him
than
either
first
or
second
Temple
,
or
local
Heaven
it self
.
I
might
add
,
5.
That
such
keep
Covenant
with
God
.
The
Contract
runs
on
God's
part
,
to
be
an
Enemy
to
his
Peoples
Enemies
,
Exod.
23.22
.
It
must
run
on
our
parts
,
to
love
that
which
God
loves
,
hate
that
which
God
hates
,
grieve
for
that
which
grieves
and
dishonours
him
;
Who
can
do
this
by
an
unconcernedness
?
Those
that
keep
Covenant
with
God
shall
not
fail
of
one
tittle
of
it
on
God's
part
.
7.
Such
also
fear
Gods
Judgments
,
and
fear
is
a
good
means
to
prevent
them
.
The
Old
World
feared
not
God's
threatning
of
the
Deluge
,
and
that
came
,
and
swallowed
them
up
.
The
Sodomites
feared
not
God's
Judgments
,
and
that
hastened
the
destroying
Shower
.
The
Advice
of
the
Angel
upon
the
approach
of
Judgments
,
is
to
fear
God
,
and
give
glory
to
him
,
Rev.
14.7
.
And
then
follows
another
,
v.
8.
with
the
news
of
Babylons
fall
;
Babylon
is
fallen
,
is
fallen
.
The
fall
of
Babylon
is
the
preservation
of
his
People
.
4.
The
Vse
.
1.
Reproof
for
us
.
Where
is
the
man
that
hangs
his
harp
upon
the
willows
at
the
time
the
Temple
of
God
is
prophaned
?
A
head
,
a
Fountain
of
tears
for
Common
sins
,
is
a
commodity
rare
to
be
found
even
in
hearts
otherwise
gracious
.
The
Mourners
have
been
for
number
but
a
few
,
like
the
gleanings
of
the
Vintage
;
but
the
Sinners
in
Sion
for
multitude
,
like
the
weeds
in
fallow
ground
.
What
multitudes
of
those
that
disparage
God
,
and
trample
upon
his
Soveraign
Commands
,
rend
in
pieces
the
very
Law
of
Nature
as
well
as
the
rights
of
Religion
?
It
were
well
if
there
were
one
to
Six
,
as
was
intimated
in
the
beginning
there
might
be
in
Jerusalem
;
but
we
have
reason
to
fear
that
one
marker
for
the
secret
mourners
would
be
too
much
for
an
hundred
destroyers
.
I
do
not
question
but
there
are
some
that
sigh
for
the
abominations
they
see
,
and
hear
of
,
&
that
because
they
are
dishonourable
to
God
as
well
as
injurious
to
themselves
.
But
who
of
us
present
here
can
say
,
we
have
been
deeply
enough
,
and
graciously
enough
affected
with
them
?
Certainly
both
you
and
I
may
bring
a
charge
against
our selves
before
the
throne
of
God
for
this
neglect
,
that
we
have
not
been
throwly
humbled
for
,
&
frequently
bewailed
publick
iniquities
,
and
spread
them
before
God
in
secret
.
If
we
are
unconcern'd
in
common
sins
,
can
we
imagine
God
will
leave
us
unconcern'd
in
common
Judgments
?
If
we
endeavour
not
to
keep
up
the
glory
of
God
,
he
will
extract
glory
to
himself
out
of
our
ashes
.
If
this
frame
be
so
little
regarded
among
professors
,
what
shall
we
say
to
many
others
that
have
as
little
remorse
for
the
stabs
of
Gods
honour
,
as
they
would
have
for
the
Tragedy
of
an
East
India
Prince
,
nay
for
the
death
of
some
inconsiderable
fly
?
that
have
resentments
for
wrongs
done
to
themselves
,
and
sorrow
at
Command
for
any
worldly
loss
,
but
not
one
spark
of
regret
for
affronts
offered
to
God
?
In
this
cause
their
hearts
are
as
dry
as
a
heath
in
a
parching
Summer
.
Who
laments
the
tearing
the
name
of
God
in
pieces
by
execrable
oaths
?
Who
bewails
the
impudent
uncleanness
boasted
of
by
Concubines
in
the
face
of
the
Sun
?
Who
mourns
for
so
many
thousand
foreheads
bearing
the
mark
of
the
beast
,
and
so
many
thousands
more
preparing
to
receive
it
?
It
reproves
then
1.
Those
that
make
a
mock
and
sport
of
sin
,
so
far
they
are
from
mourning
for
it
.
The
wise
man
gives
them
the
title
of
fools
,
Prov.
14.9
.
fools
make
a
mock
at
sin
.
Which
though
it
seems
too
low
a
Character
for
such
abominable
works
,
yet
in
scripture
it
hath
a
greater
import
than
in
our
Common
discourse
,
it
signifies
an
Atheist
,
Psal.
14.1
.
Prodigious
madness
!
to
make
that
our
sport
which
is
the
dishonour
of
God
,
the
murderer
of
Christ
,
the
grief
of
the
Spirit
,
and
the
destruction
of
the
Soul
;
that
which
opens
the
flood-gates
of
wrath
,
and
brings
famines
,
plagues
,
wars
upon
a
people
!
If
mourning
for
others
sins
be
an
affection
like
that
of
Angels
,
delighting
in
other
sins
is
an
affection
like
that
of
Devils
.
He
is
at
the
greatest
distance
from
Christ
,
that
looks
pleasantly
upon
that
which
Christ
could
not
regard
without
grief
and
anger
.
God
seems
to
seal
up
such
to
destruction
as
well
as
the
mourners
to
preservation
,
Isa.
22.12
,
13.
And
in
that
day
did
the
Lord
God
of
Hosts
call
to
weeping
and
mourning
,
to
baldness
and
girding
with
Sackcloth
,
and
behold
joy
and
gladness
,
slaying
oxen
and
killing
Sheep
,
eating
flesh
and
drinking
wine
,
let
us
eat
and
drink
,
for
to
morrow
we
shall
dye
.
And
it
was
revealed
in
mine
ears
by
the
Lord
of
Hosts
,
surely
this
iniquity
shall
not
be
purged
from
you
till
you
dye
;
they
were
ranters
instead
of
mourners
,
and
God
passes
this
sentence
on
them
,
their
iniquity
shall
not
be
purged
from
them
till
they
dye
.
If
we
carry
our selves
jollily
at
the
sins
of
others
,
we
evidence
that
the
concerns
of
God
are
of
little
concern
to
us
,
that
we
have
slight
thoughts
of
his
glory
,
and
cast
it
at
the
heels
of
our
own
passions
.
2.
Those
that
make
others
sins
the
matter
of
invectives
,
rather
than
of
lamentations
,
and
bespatter
the
man
without
bewailing
the
sin
.
We
should
consider
common
sins
with
affection
to
God
,
and
pity
to
the
offenders
;
with
a
desire
that
they
may
restore
,
by
a
true
conversion
,
the
glory
they
have
robb'd
God
of
by
an
accursed
Rebellion
.
While
we
hate
the
sin
,
we
should
evidence
that
we
love
the
man
[
](A32724-e45190-b)*
*
Non
nunquam
fae●it●●i
in
c●lpam
saevimus
in
hominem
.
Prosper
.
.
We
must
never
love
the
wickedness
,
nor
hate
the
person
.
We
pity
a
sick
man
,
though
we
loath
his
Disease
.
Sinners
are
miserable
enough
without
our
hatred
,
and
by
hating
them
we
make
our selves
more
miserable
,
by
committing
a
fault
against
reason
and
nature
,
and
do
them
no
good
.
The
more
wicked
any
man
is
,
the
more
worthy
of
pity
,
by
how
much
the
more
his
crime
is
our
hatred
.
God
,
who
is
infinite
purity
,
hates
mens
sins
,
because
they
are
enemies
to
his
holiness
;
but
he
hath
a
common
affection
to
their
persons
,
as
they
are
the
effects
of
his
goodness
and
creative
Power
.
Our
exclamations
against
common
sins
ought
not
to
exceed
lamentations
for
them
.
There
ought
to
be
more
grief
in
our
hearts
,
than
fire
in
our
tongues
.
They
break
the
whole
Law
,
that
lament
not
the
crime
out
of
love
to
the
Law-maker
,
and
grieve
not
for
the
Sinner
out
of
love
to
their
neighbour
.
3.
Those
who
are
imitators
of
common
sins
,
instead
of
being
mourners
for
them
.
As
though
others
did
not
pilfer
God's
right
fast
enough
,
and
were
too
slow
in
pulling
him
from
his
Throne
;
as
if
they
grieved
that
others
had
got
the
start
of
them
in
wickedness
.
'T
is
a
pious
sadness
,
and
a
blessed
grief
to
be
affected
with
common
sins
,
without
being
fetter'd
by
them
;
to
mourn
for
them
,
without
cleaving
to
them
;
to
be
transported
with
sorrow
for
them
,
without
being
drawn
by
a
love
to
them
.
4.
Those
that
fret
against
God
,
instead
of
fretting
against
their
own
foolishness
,
Prov.
19.3
.
The
sins
of
good
men
are
many
times
provocations
to
God
to
draw
up
the
sluce
from
the
hearts
of
wicked
men
,
and
give
liberty
to
their
lusts
,
for
the
chastening
of
others
;
and
therefore
in
grieving
for
the
sins
of
others
,
they
implicitly
grieve
for
their
own
.
5.
Those
who
are
more
transported
against
others
sins
,
as
they
are
,
or
may
be
occasions
of
hurt
to
them
,
than
as
they
are
injuries
to
God
.
How
warm
are
we
often
in
our
own
Cause
,
and
how
cold
in
God's
?
We
partly
satisfie
our
own
discontent
by
such
a
carriage
,
but
not
our
duty
.
6.
Those
who
are
so
far
from
mourning
for
common
Sins
,
that
they
never
truly
mournd
for
their
own
.
Who
have
yet
the
Treasures
of
wickedness
,
after
the
rod
of
God
hath
been
upon
them
,
Mich.
6.9
,
10.
Are
there
yet
the
treasures
of
wickedness
in
the
house
of
the
wicked
reflecting
upon
the
Rod
they
had
felt
?
Common
sins
are
but
a
Glass
wherein
we
may
see
our
common
Nature
.
The
best
men
have
the
worst
Sins
in
their
Nature
,
though
by
Grace
they
have
them
not
in
their
Practice
.
He
that
grieves
not
for
other
Mens
Sins
,
more
or
less
,
never
grieved
truly
for
his
own
.
He
that
is
not
concerned
for
the
dishonours
of
God
by
others
,
is
little
concerned
for
the
dishonour
of
God
by
himself
.
Let
us
use
our
Eyes
for
those
ends
for
which
God
hath
given
them
;
they
are
instruments
of
sight
,
and
instruments
of
sorrow
.
It
is
necessary
for
us
to
mourn
for
our
own
sins
.
We
can
never
mourn
for
others
Sins
,
unless
we
mourn
for
our
own
.
If
we
sorrow
not
for
our
own
,
the
sorrow
we
may
pretend
to
have
for
others
,
proceeds
not
from
a
right
cause
.
We
have
that
one
Sin
of
Adam
in
our
Nature
,
which
subjected
the
whole
world
to
an
Anathema
.
Let
us
not
stay
in
generals
;
every
Man
will
lay
the
fault
upon
Sin
in
the
bulk
,
without
reflecting
on
the
sin
in
his
own
Bowels
.
We
can
complain
particularly
of
those
sins
that
are
common
,
and
why
should
we
rest
in
generals
,
when
we
come
to
our
own
?
Dolus
versatur
in
universalibus
,
't
is
a
deceitful
sorrow
that
is
for
Sin
in
a
heap
.
Is
there
not
perfidiousness
to
God
,
coldness
in
his
ways
,
too
much
slighting
the
Gospel
,
want
of
bowels
and
compassion
,
incorrigibleness
under
judgments
,
houses
fir'd
and
pride
not
consumed
;
falseness
in
resolutions
,
like
Oxen
moving
with
the
touch
of
the
Goad
,
and
presently
standing
still
;
deceitful
bows
,
letting
the
string
slip
after
they
have
stood
fully
bent
?
Hos.
10.4
.
There
may
be
Sins
among
us
that
may
cause
a
storm
that
we
little
think
of
:
The
Mariners
little
suspected
Jonah
to
be
the
cause
of
the
tempest
till
he
discovered
it
himself
.
He
that
never
mourned
for
his
own
Sins
,
cannot
perform
this
duty
so
necessary
for
his
preservation
,
and
therefore
cannot
expect
the
mark
of
God
in
a
time
of
publick
judgment
.
He
that
would
rightly
mourn
for
the
Corruptions
of
others
,
must
enquire
whether
he
hath
not
the
same
in
his
own
Bowels
,
and
fling
the
hardest
stone
at
them
.
Judah
calls
for
Tamar
to
the
flames
for
that
crime
which
himself
had
been
a
partner
and
actor
in
;
so
apt
are
we
to
be
severe
against
others
Sins
,
and
indulgent
to
our
own
.
The
best
have
need
to
mourn
for
their
own
sins
in
relation
to
the
publick
:
The
only
good
man
in
the
Ship
was
Jonah
,
and
for
his
sin
was
the
Storm
sent
,
and
the
rest
like
to
be
wrackt
.
2
Use
.
Of
Comfort
to
such
as
mourn
for
Common
Sins
.
All
the
carnal
world
hath
not
such
a
writ
of
protection
to
shew
in
the
whole
strength
of
Nature
,
as
the
meanest
mourner
in
Sion
hath
in
his
sighs
and
tears
.
Christs
mark
is
above
all
the
Shields
of
the
earth
,
and
those
that
are
stampt
with
it
,
have
his
wisdom
to
guard
them
against
folly
,
his
power
against
weakness
,
the
everlasting
Father
against
man
,
whose
breat
his
in
his
Nostrils
.
We
see
that
God
doth
not
strike
at
random
,
but
reserves
a
sweetness
for
his
Servants
in
the
midst
of
his
fury
against
his
Enemies
;
he
hath
his
Messengers
to
mark
,
as
well
as
his
Executioners
to
strike
;
the
issuing
the
resolute
orders
of
his
Fury
,
hinders
not
those
of
his
Grace
and
Compassion
to
his
own
.
He
will
have
a
care
of
his
Balsom-trees
that
distil
this
precious
Liquor
,
no
less
than
he
commanded
the
Israelites
in
their
sharpest
wars
to
have
a
care
of
the
fruitful
trees
of
a
Land
,
Deut
,
20.19
.
God
in
the
6.
v.
following
the
Text
gives
the
like
charge
to
the
executioners
of
his
judgments
,
as
David
did
to
the
Army
concerning
Absolom
,
2
Sam.
18.5
.
Deal
gently
with
the
young
man
,
Ezek.
9.6
.
Come
not
near
any
Man
upon
whom
is
the
mark
.
He
makes
provision
first
for
the
security
of
those
,
before
he
unsheaths
his
Sword
against
his
Enemies
.
The
Deluge
flows
not
from
heaven
till
Noah
be
cased
in
the
Ark
,
nor
is
Sodom
on
Fire
till
Lot
be
lodged
in
the
Mountain
.
God
will
always
have
a
Church
in
the
world
,
and
suffer
a
generation
of
his
own
to
inhabit
the
Earth
:
Gods
attributes
shall
not
interfere
one
with
another
;
his
truth
remains
firm
notwithstanding
the
provocations
of
Men.
When
those
people
were
ripe
for
judgments
,
God
had
his
mourners
among
the
Idolaters
which
he
marks
for
preservation
;
when
he
had
threatened
great
judgments
,
Joel
2.30
,
31.
the
turning
the
Sun
into
Darkness
and
the
Moon
into
Blood
,
he
promises
a
remnant
in
Jerusalem
and
Sion
,
v.
32.
And
it
shall
come
to
pass
,
that
whosoever
shall
call
upon
the
name
of
the
Lord
shall
be
delivered
,
for
in
mount
Sion
,
and
in
Jerusalem
shall
be
deliverance
as
the
Lord
hath
said
,
and
in
the
remnant
whom
the
Lord
shall
call
.
Neither
the
fury
of
Men
shall
,
nor
the
judgments
of
God
will
extinguish
the
Church
;
not
the
malice
of
Men
,
because
of
Gods
power
,
nor
God
himself
,
because
of
his
truth
;
[
The
Lord
hath
said
.
]
God
will
either
preserve
under
judgments
,
or
take
away
in
them
,
to
a
place
of
happiness
.
'T
is
thought
by
some
,
that
the
reason
Enoch
was
snatcht
to
Heaven
in
the
midst
of
his
life
,
according
to
the
rate
of
living
in
that
age
,
was
because
he
was
afflicted
with
the
sins
of
those
among
whom
he
lived
.
And
indeed
he
could
scarce
walk
with
God
without
grieving
that
others
disdained
to
walk
with
him
,
and
acted
contrary
to
him
:
God
would
take
him
from
that
affliction
,
as
well
as
from
the
danger
of
being
corrupted
by
the
age
.
He
will
either
have
his
Chambers
wherein
to
hide
them
here
till
the
indignation
be
over-past
,
Isa.
26.20
,
21.
or
his
Mansions
to
lodge
them
in
for
ever
with
himself
.
What
hurt
is
it
to
any
to
be
refused
a
hiding
place
here
,
that
he
may
be
conducted
to
the
possession
of
a
glorious
residence
for
ever
?
That
judgment
that
takes
off
the
Fetters
of
a
wicked
Man
for
execution
,
knocks
off
the
Fetters
of
the
godly
for
a
Gaol
delivery
;
like
Fire
it
consumes
the
Dross
,
and
refines
the
Gold
.
The
day
of
Gods
wrath
is
a
day
of
gloominess
to
the
wicked
,
Joel
.
2.2
.
but
as
the
morning
spread
upon
the
Mountains
to
the
godly
mourners
,
the
dawning
of
comfort
to
them
.
God
out
of
the
same
Pillar
of
the
cloud
diffused
light
upon
the
Israelites
,
and
shot
thunders
and
lightenings
upon
the
Aegyptians
,
to
which
perhaps
the
Prophet
might
here
allude
.
3
Use
.
Mourn
for
the
sins
of
the
time
and
place
,
where
you
live
.
'T
is
the
least
dislike
we
can
shew
to
them
.
A
flood
of
grief
becomes
us
in
a
flood
of
sin
.
How
well
would
it
be
,
if
we
were
as
loud
in
crying
for
mercy
,
as
our
sins
at
the
present
are
in
crying
for
vengeance
?
While
judgments
march
to
seize
our
persons
,
our
grief
should
run
to
damp
the
judgments
:
Moist
Walls
choak
the
Bullet
.
'T
is
far
better
to
mourn
for
the
cause
of
judgments
,
than
to
mourn
under
them
.
The
jolly
blades
were
the
first
prey
to
the
Enemy
,
Amos
6.1
,
2
,
3
,
to
v.
7.
They
that
chaunt
to
the
sound
of
the
Viol
,
and
drink
wine
in
Bowls
shall
go
captive
with
the
first
that
go
captive
.
We
of
this
City
have
most
reason
to
mourn
;
the
Metropolis
of
a
Nation
is
the
Metropolis
usually
of
sin
,
and
the
fairest
mark
for
the
Arrows
of
Gods
indignation
.
The
chief
City
of
a
Nation
is
usually
threatned
in
Scripture
,
Rabbah
of
the
Ammonites
,
Damascus
of
Syria
,
Tyrus
of
Phoenicia
,
Babylon
of
the
Chaldean
Empire
,
Jerusalem
of
Judea
,
and
suitably
,
why
not
London
of
England
?
And
let
no
Man
think
that
mourning
is
a
degenerate
and
effeminate
disposition
:
Doth
Solomon
ever
imprint
the
same
Character
on
mourning
as
he
doth
on
laughter
?
Eccles.
2.2
.
Doth
he
ever
vilifie
that
with
a
term
of
madness
,
and
call
the
mourners
Bedlams
?
How
can
any
,
who
hath
not
put
off
the
Title
and
Nature
of
Man
,
behold
,
without
amazement
and
grief
,
Men
so
bold
,
as
to
pull
down
the
judgments
of
God
upon
them
,
and
force
his
indignation
?
This
temper
is
a
pious
embalming
Christs
crucified
honour
;
shall
any
Man
that
professeth
Christ
have
so
little
love
to
him
,
as
not
to
bestow
a
groan
upon
him
,
when
he
sees
him
freshly
dishonoured
and
abused
?
If
we
had
not
committed
any
sin
in
our
whole
life
,
there
is
cause
of
mourning
for
the
abominations
of
the
world
.
Christ
had
an
unspotted
innocence
and
an
unexpressible
grief
for
Jerusalems
sins
and
misery
;
Oh
Jerusalem
,
Jerusalem
,
how
often
would
I
have
gathered
th●e
,
and
thou
wouldest
not
!
Never
doth
sorrow
more
appear
in
love
,
than
when
it
is
more
for
what
dishonours
God
,
than
what
pincheth
us
.
Men
may
pretend
a
grief
for
the
sins
of
the
times
,
when
it
is
only
for
themselves
,
that
they
have
not
those
pleasing
opportunities
of
greatning
themselves
,
and
that
estimation
in
the
world
,
that
stage
for
Pride
and
Covetousness
to
act
upon
which
they
desire
.
Our
mourning
is
then
right
,
when
we
grieve
not
so
much
that
we
,
as
that
God
is
a
sufferer
.
It
should
be
proportionable
where
there
are
great
breaches
of
Gods
Law
;
our
grief
should
be
as
full
,
as
,
if
possible
,
to
fill
up
the
ditch
that
is
digg'd
;
the
Septuagint
in
the
Text
implies
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Paul
and
Barnabas
tore
their
garments
,
(
a
sign
of
a
great
grief
and
indignation
)
when
the
Heathens
would
have
sacrificed
to
them
as
Gods
,
Acts
14.13
.
they
used
not
the
same
expressions
in
smaller
sins
;
but
this
was
against
the
Nature
of
God
,
and
a
multitude
engaged
in
it
.
The
greater
the
sin
,
the
greater
the
sorrow
.
I
need
not
mention
the
sins
among
us
;
the
impudent
Atheism
,
contempt
of
the
Gospel
,
putrifying
Lust
,
barefac'd
Pride
,
rending
Divisions
,
many
sins
visible
enough
to
be
grieved
for
,
and
too
many
to
be
spoken
of
.
The
sorrow
should
be
universal
.
Not
for
one
sin
which
may
be
against
any
Mans
particular
interest
,
but
for
all
,
even
those
that
our
carnal
advantage
is
not
concerned
in
.
God
is
dishonoured
by
one
as
well
as
by
another
,
and
Christ
is
crucified
by
one
as
well
as
by
another
.
It
must
be
attended
with
a
more
strict
obedience
:
'T
is
the
highest
generosity
to
wear
Christs
Livery
,
when
others
put
it
off
and
lay
it
aside
as
useless
.
No
doubt
but
Joseph
of
Arimathea
mourned
as
well
as
the
rest
for
the
sufferings
of
our
Saviour
,
but
he
testified
also
an
Heroick
affection
to
him
,
in
going
boldly
to
Pilate
to
beg
the
body
of
Jesus
,
for
an
honourable
burial
,
when
none
of
the
other
disciples
sought
after
it
,
but
trusted
more
to
the
swiftness
of
their
heels
for
their
own
security
,
than
concern'd
themselves
for
the
honour
of
their
Master
.
While
others
therefore
are
defiling
the
world
with
their
abominations
,
let
us
be
washing
it
with
our
Tears
,
and
filling
heaven
with
our
cries
,
that
when
God
marcheth
in
his
fury
,
we
may
be
secure
by
his
acceptance
of
our
humiliations
.
Motives
.
1.
This
is
a
means
to
have
great
tokens
of
the
love
of
God
.
No
question
but
Christ
in
his
agony
bewailed
the
sins
of
the
world
,
and
then
was
an
Angel
sent
to
comfort
him
,
and
assure
him
of
an
happy
issue
.
It
was
just
after
the
testimony
of
his
displeasure
against
Peter
for
disswading
him
from
that
death
,
whereby
he
was
to
honour
God
,
and
wash
off
the
stain
of
sin
,
and
repair
the
violations
of
the
Law
,
whereby
he
manifested
a
concern
for
his
fathers
honour
,
that
he
was
transfigured
,
and
had
therein
the
earnest
of
an
heavenly
glory
,
and
that
transporting
voice
:
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
hear
you
him
,
Mat.
16.23
.
Mat.
17.1
,
2
,
&c.
2.
It
is
a
means
to
prevent
judgments
.
Tears
cleansed
by
the
Blood
of
Christ
,
are
a
good
means
to
quench
that
justice
which
is
a
consuming
Fire
.
Sin
puts
a
stop
to
the
working
of
Gods
Bowels
,
and
opens
the
Magazines
of
wrath
:
grief
for
it
disarms
Gods
hand
of
his
Thunders
,
and
may
divert
his
darts
from
our
hearts
.
No
other
defence
is
often
left
against
the
strength
of
judgments
after
sin
hath
made
its
entrance
.
A
holy
seed
in
Jerusalem
,
is
the
guard
of
it
in
the
time
of
Senacherib's
Invasion
,
Isa.
6.13
.
The
holy
seed
shall
be
the
substance
thereof
.
Growth
in
sin
ripens
judgments
,
turns
Blossoms
and
Buds
into
Fruit
,
Rods
into
Scorpions
.
Grief
for
it
turns
scorpions
into
Rods
,
lessens
a
judgment
if
not
wholly
prevents
it
.
The
Water
of
repentance
is
the
best
way
to
quench
the
flames
of
sin
,
and
sparks
of
wrath
.
If
good
Men
fall
under
a
common
judgment
,
it
may
be
often
for
a
defect
in
this
temper
.
This
was
Austins
opinion
,
[
](A32724-e46150-b)*
*
A●gust
.
de
Civit.
Dei
.
ib.
1.
Cap.
9.
That
many
good
,
men
are
taken
away
with
the
wicked
in
Common
Judgments
;
because
though
,
they
do
not
Commit
the
same
sins
,
yet
they
connive
at
their
iniquities
,
and
so
are
lasht
with
their
rods
,
temporally
chastned
,
but
not
eternally
punished
.
3.
It
will
sweeten
Judgments
.
Such
may
say
of
Judgment
,
as
Paul
of
death
,
Oh
Judgment
where
is
thy
sting
!
'T
is
a
double
burden
to
lye
under
the
weight
of
common
Judgments
,
and
the
weight
of
common
sins
;
grief
for
them
is
a
means
to
remove
the
guilt
,
and
thereby
to
ease
thee
of
a
Judgment
.
If
we
are
concerned
in
mourning
for
sin
,
we
shall
be
more
fit
to
honour
God
,
if
he
makes
us
fall
under
his
stroak
.
A
holy
sorrow
will
bring
us
into
a
submissive
frame
.
Aaron
had
been
,
without
question
,
humbled
for
his
timorous
compliance
with
the
people
in
the
making
of
the
golden
Calf
;
and
when
God
came
to
strike
him
near
in
his
own
Children
,
he
held
his
peace
,
Levit.
10.3
.
No
doubt
but
his
former
humiliation
fitted
him
for
his
present
patience
.
4.
Our
repentance
for
our
own
sins
was
never
right
,
unless
we
are
of
this
temper
.
Repentance
is
a
justice
towards
God
,
and
therefore
is
conversant
about
other
mens
sins
in
a
hatred
of
them
.
'T
is
for
sin
as
sin
,
and
sin
is
sin
in
whatsoever
subject
it
be
,
and
worthy
of
hatred
according
to
right
reason
,
and
therefore
that
grace
whereby
a
Man
hates
it
in
his
own
person
,
will
engage
him
to
hate
it
wheresoever
it
is
:
and
we
alwaies
grieve
for
the
encrease
of
that
which
is
the
object
of
our
hatred
.
A
truly
just
man
hates
the
injury
committed
against
another
as
well
as
that
against
himself
.
That
filthiness
which
displeaseth
a
penitent
in
his
own
act
,
displeaseth
him
in
anothers
act
,
there
being
the
same
adequate
reason
,
and
sin
being
of
the
same
nature
against
God
in
another
as
in
himself
.
'T
is
All
abominations
,
in
the
text
;
this
is
an
argument
of
sincerity
:
to
mourn
for
one
may
be
from
self
interest
,
to
mourn
for
all
must
be
from
a
pure
affection
.
5.
'T
is
an
argument
of
a
true
affection
to
God
.
To
mourn
for
sin
when
it
is
rare
,
though
gross
,
is
not
so
much
a
sign
of
sincerity
,
as
to
mourn
for
it
when
it
is
Epidemical
,
when
the
Foundations
of
godliness
are
out
of
course
and
the
graces
contrary
to
those
sins
are
generally
discountenanced
:
as
it
is
a
greater
sign
of
sincerity
to
love
the
word
,
when
it
is
generally
slighted
,
than
to
love
it
when
all
admire
it
.
What
a
noble
affection
had
that
Lady
in
Samuel
,
1
Sam.
4.19
.
&c.
that
grieved
not
so
much
for
the
loss
of
her
Father
,
Husband
,
Friends
,
but
bewailed
the
departure
of
the
glory
of
Israel
,
and
implicitely
at
least
,
the
sin
that
occasioned
it
?
How
did
her
affection
to
God
drown
all
carnal
affections
?
Her
sorrow
for
the
ark
stifled
the
sorrow
of
her
travel
,
and
the
joy
at
the
birth
of
her
Son
.
She
regarded
it
not
.
This
is
an
evident
token
of
affection
,
when
we
mourn
most
for
the
sins
which
most
dishonour
God
,
and
the
sins
of
those
persons
that
seem
to
be
nearer
to
God
,
and
cast
most
reproaches
upon
his
name
.
6.
Shall
we
be
outstript
by
Idolaters
?
The
mourning
for
others
sins
was
a
custom
kept
up
in
Israel
after
their
revolt
from
God
unto
Jeroboam
.
When
Naboth
was
put
to
death
for
a
pretended
crime
of
blasphemy
,
a
fast
was
proclaimed
to
lament
his
sin
,
1
Kings
21.12
.
and
though
with
a
wicked
intention
,
to
palliate
a
murther
with
the
cloak
of
religion
,
yet
it
evidenceth
this
mourning
for
the
gross
sins
of
others
to
be
a
common
sentiment
among
them
,
and
practised
upon
the
like
occasions
.
7.
We
have
just
fears
of
judgments
.
We
know
not
whence
they
will
come
,
from
the
North
or
from
the
South
.
God
sets
up
his
warnings
in
the
Heavens
:
we
behold
him
frowning
and
preparing
his
arrows
;
and
are
we
careless
in
what
posture
we
shall
meet
him
?
He
hath
Spit
in
our
faces
,
made
us
a
by-word
and
reproach
;
should
we
not
be
humbled
?
Numb.
12.14
.
If
her
Father
had
spit
in
her
face
,
should
she
not
be
ashamed
?
God
seems
to
be
departing
.
He
hath
as
it
were
kept
open
market
a
long
time
,
he
seems
now
to
be
putting
up
his
wares
,
removing
his
Candlestick
,
withdrawing
the
power
of
his
Ordinances
,
recalling
his
Messengers
,
the
light
is
almost
in
the
socket
.
The
voice
of
God
is
received
with
a
deaf
ear
,
the
reproofs
and
admonitions
of
God
have
not
a
kindly
operation
,
the
signs
of
judgment
amaze
us
,
and
the
amazement
quite
vanishes
.
We
start
like
a
man
in
a
dream
,
and
fall
back
upon
our
pillow
and
snort
out
our
sleep
.
Can
we
expect
God
to
stay
?
He
seems
to
be
upon
the
threshold
of
the
Temple
,
come
down
already
from
the
Cherubims
;
and
is
it
not
high
time
to
bewail
our
own
sins
,
and
the
Common
abominations
,
that
have
so
polluted
the
place
of
his
habitation
,
that
we
may
say
we
cannot
see
how
God
can
stay
with
honour
to
himself
?
If
we
bewail
the
sins
that
provoke
him
to
it
,
God
may
stay
;
if
he
will
not
,
let
us
at
least
shew
this
affection
to
him
at
parting
.
This
is
not
a
thing
unbecoming
the
highest
Christian
.
Doth
not
the
Spirit
grieve
for
the
sins
of
others
which
play
the
wantons
with
the
grace
of
God
?
Eph.
4.30
.
Grieve
not
the
Holy
Spirit
of
God
.
The
holy
Spirit
hath
no
sins
of
his
own
to
grieve
for
.
Shall
we
be
above
that
which
the
Spirit
of
God
thinks
himself
not
above
?
Shall
we
refuse
mourning
for
that
which
goes
to
the
heart
of
the
Holy
Ghost
?
Let
us
therefore
examine
what
are
our
own
sins
,
what
are
the
abominations
of
the
times
and
places
wherein
we
live
;
make
inquisition
for
the
one
,
that
we
may
drag
them
out
before
the
Lord
:
And
in
our
places
endeavour
to
stop
and
reform
the
other
.
As
the
true
fire
of
Love
to
God
will
melt
us
into
tears
,
so
it
will
heat
us
into
zeal
.
He
is
no
friend
,
that
will
complain
of
a
toads
being
in
another's
bosom
,
but
not
strive
to
kill
it
.
It
will
shew
either
Cowardice
or
falseness
.
That
zeal
is
wild-fire
that
is
not
accompanied
with
an
holy
sorrow
,
and
that
sorrow
is
crude
which
is
not
accompanied
with
a
godly
Zeal
.
A
DISCOURSE
FOR
The
Comfort
of
Child-bearing
Women
.
1
Tim.
2.15
.
Notwithstanding
she
shall
be
saved
in
Child-bearing
,
if
they
continue
in
faith
,
and
charity
,
and
holiness
with
sobriety
.
I
Shall
not
take
my
rise
any
higher
than
v.
12.
where
the
Apostle
orders
that
a
Woman
should
not
teach
.
But
I
suffer
not
a
Woman
to
teach
,
i.
e.
publickly
.
Two
Reasons
are
rendred
;
1.
[
](A32724-e46650-b)*
*
Hierom.
She
was
last
in
Creation
:
Adam
was
first
formed
,
then
Eve
.
2.
First
in
defection
,
v.
14.
And
Adam
was
not
deceived
,
but
the
woman
being
deceived
,
was
in
the
transgression
.
The
fall
of
man
was
the
fruit
of
the
Womans
first
Doctrine
,
and
therefore
she
is
not
suffered
to
teach
any
more
;
the
Woman
was
deceived
by
the
Serpent
,
and
so
drew
her
Husband
,
and
whole
Posterity
,
into
ruine
.
Some
of
the
Papists
bring
this
place
as
an
Argument
against
Womens
reading
the
Scripture
;
but
no
reason
can
conclude
it
from
this
place
.
How
can
the
Spirit
of
God
prohibit
their
reading
the
Scripture
in
private
,
and
the
instruction
of
their
Families
,
since
Women
are
among
those
who
are
commended
for
reading
the
Scripture
?
Acts
17.11
,
12.
where
the
honourable
Women
are
mention'd
.
And
Lois
and
Eunice
are
applauded
for
their
instruction
of
Timothy
.
Are
not
Women
bound
by
that
command
of
Peter
,
to
give
a
reason
of
their
Faith
to
any
that
shall
ask
them
,
unless
they
would
have
Women
Christians
without
reason
?
What
was
the
Office
of
those
Ecclesiastical
Widdows
in
the
Primitive
times
,
but
to
instruct
the
younger
Women
?
But
this
is
not
to
be
charged
upon
all
the
Papists
:
Becanus
only
is
the
man
that
Rivet
mentions
[
](A32724-e46790-b)*
*
Isagog
.
ad
Script
.
c.
13.
p.
990
,
991.
And
because
upon
this
declaration
of
the
Apostle
some
might
be
dejected
by
the
consideration
of
the
deep
hand
the
Woman
had
in
the
first
fall
,
in
the
punishment
inflicted
upon
them
for
it
,
the
Apostle
in
the
Text
brings
in
a
Notwithstanding
for
their
comfort
.
Notwithstanding
her
guilt
in
defection
,
her
punishment
in
child-bearing
,
she
hath
as
good
a
right
to
salvation
as
the
Man
:
So
that
the
Apostle
here
answers
by
way
of
anticipation
,
an
Objection
which
might
be
made
,
whether
the
guilt
contracted
by
the
Woman
,
and
the
punishment
inflicted
,
might
not
hinder
her
eternal
salvation
.
The
Apostle
answers
,
No.
Though
she
was
first
in
the
transgression
,
and
the
pain
of
child-bearing
was
the
punishment
of
that
first
sin
,
yet
the
Woman
may
arrive
,
to
everlasting
salvation
notwithstanding
that
pain
,
if
she
be
adorn'd
with
those
graces
which
are
necessary
for
all
Christians
.
Though
the
punishment
remain
,
yet
the
believing
Woman
is
in
the
Covenant
of
Grace
,
under
the
wings
of
the
Mediator
of
that
Covenant
,
if
she
have
Faith
,
the
condition
of
the
Covenant
,
which
works
by
Love
and
Charity
,
and
is
attended
with
holiness
,
and
renewal
of
the
heart
.
Observe
;
God
hath
gracious
[
Cordials
]
to
cheer
up
the
hearts
of
Believers
in
their
distress
,
and
in
the
midst
of
those
cases
which
are
sufficient
of
themselves
to
cast
them
down
.
The
Apostle
here
alludes
to
that
curse
upon
the
Woman
,
Gen.
3.16
.
Vnto
the
Woman
he
said
,
I
will
greatly
multiply
thy
sorrow
,
and
thy
conception
;
In
sorrow
thou
shalt
bring
forth
Children
.
The
punishment
is
peculiar
to
the
married
woman
,
besides
that
punishment
which
was
common
to
her
with
the
man
.
Thy
sorrow
and
thy
conception
.
Hendiadys
say
some
;
The
sorrow
of
thy
conception
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
the
whole
time
of
the
Womans
bearing
in
the
Womb
,
and
so
includes
not
only
those
pains
in
the
very
time
of
Labour
,
but
also
all
those
precursory
indispositions
,
as
the
weakness
of
the
stomach
,
heaviness
of
the
head
,
irregular
longings
,
and
those
other
symptoms
which
accompany
conceptions
.
Though
this
pain
seems
to
be
natural
,
from
the
constitution
of
the
Body
,
yet
since
some
other
Creatures
do
bring
forth
with
little
or
no
pain
[
](A32724-e46990-b)*
*
Aristot
.
Hist.
Animal
.
l.
7.
c.
9.
;
It
would
not
have
been
so
with
the
Woman
in
innocency
,
because
all
pain
which
is
a
punishment
of
sin
,
had
not
been
incident
to
a
sinless
,
and
immortal
body
.
We
will
consider
the
words
apart
.
Saved
.
]
It
may
either
note
the
Salvation
of
the
Soul
,
or
the
preservation
of
the
Woman
in
Child-bearing
.
The
first
I
suppose
is
principally
intended
,
(
for
the
Apostle
here
would
signify
some
special
comfort
to
Women
under
that
curse
.
But
the
preservation
of
Women
in
Child-bearing
was
a
common
thing
testified
by
dayly
experience
in
the
worst
,
as
well
as
in
the
best
Women
,
and
Christianity
did
not
bring
the
professors
of
it
into
a
worse
estate
in
those
things
which
immediately
depended
upon
God
,
or
make
the
Children
Vipers
,
not
to
come
into
the
world
without
the
death
of
their
Mothers
.
)
Yet
a
temporal
preservation
may
be
included
;
for
when
an
eternal
salvation
is
promis'd
,
temporal
salvation
is
also
promis'd
,
according
to
the
methods
of
Gods
wisdom
and
goodness
in
the
course
of
his
providence
,
there
being
in
all
such
promises
a
tacit
reserve
,
viz.
if
God
sees
it
good
for
us
;
and
the
manner
of
their
preservation
also
,
wherein
the
preservation
of
a
believer
differs
from
that
of
an
unregenerate
Person
.
Others
are
preserved
by
God
,
as
a
merciful
Creator
and
Governour
,
in
a
way
of
common
Providence
,
for
the
keeping
up
of
the
world
;
But
believers
are
preserv'd
in
the
way
of
promise
and
covenant
,
in
the
exercise
of
faith
,
and
by
the
special
love
of
God
,
as
a
tender
Father
,
and
their
God
in
covenant
with
them
through
Christ
.
In
Child-bearing
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
through
Child-bearing
.
The
Praeposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
often
taken
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Rom.
4.11
.
That
he
might
be
the
Father
of
all
that
believe
,
though
they
be
not
circumcis'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
believing
in
uncircumcision
,
where
it
notes
the
state
wherein
they
shall
be
saved
.
So
it
notes
here
not
the
cause
of
the
salvation
of
the
Woman
,
but
the
state
wherein
she
shall
be
saved
,
and
amounts
to
thus
much
;
The
punishment
inflicted
upon
the
Woman
for
her
first
sin
shall
not
be
remov'd
in
this
life
,
yet
notwithstanding
this
,
there
is
a
certain
way
of
salvation
by
faith
,
though
she
pass
through
this
punishment
.
For
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
meant
a
simple
Child-bearing
,
but
a
Child-bearing
in
such
a
manner
as
God
hath
threatned
with
sorrow
and
grief
.
If
they
continue
.
]
By
[
They
]
is
not
meant
the
Children
,
as
some
imagine
,
because
of
the
change
of
the
singular
to
the
plural
;
the
sense
then
should
run
thus
,
she
shall
be
saved
,
if
the
Children
remain
in
faith
,
&c.
That
would
be
absurd
,
to
think
that
the
Salvation
of
the
Mother
should
depend
upon
the
faith
and
grace
of
the
Children
.
When
it
is
sometimes
seen
that
the
Children
of
a
godly
Mother
may
prove
as
wicked
as
Hell
itself
.
But
by
[
they
]
is
meant
the
Woman
.
The
name
Woman
is
taken
collectively
for
all
Women
,
and
therefore
the
plural
number
is
added
.
The
Apostle
passes
from
the
singular
number
to
the
plural
,
as
he
had
done
from
the
plural
to
the
singular
,
v.
9.
In
like
manner
let
the
women
adorn
themselves
in
modesty
,
where
he
uses
the
plural
,
but
v.
11.
reassumes
the
other
number
again
in
his
discourse
.
The
graces
which
are
here
put
as
the
conditions
,
are
,
Faith
,
Charity
,
Sanctification
,
Sobriety
.
Where
the
Apostle
seems
to
oppose
those
to
the
first
causes
or
ingredients
of
the
defection
.
1.
Faith
opposed
to
Vnbelief
of
the
precept
of
God
and
the
threatning
annext
.
2.
Charity
,
opposed
to
Disaffection
to
God
.
As
though
God
were
an
Enemy
to
their
happiness
,
and
commanded
a
thing
which
did
prejudice
their
happiness
,
whereupon
must
arise
ill
surmises
of
God
,
and
an
aversion
from
him
.
3.
Sanctification
.
In
opposition
to
this
Filthiness
and
Pollution
brought
upon
the
Soul
by
that
first
defection
;
there
must
therefore
be
in
them
an
aim
and
endeavour
to
attain
that
primitive
integrity
and
purity
they
then
lost
.
4.
Sobriety
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Temperance
.
Because
the
giving
the
reins
to
sense
,
and
obeying
the
longings
thereof
was
the
cause
of
the
fall
,
Gen.
3.6
.
She
saw
that
it
was
pleasant
to
the
eye
.
Original
sin
is
called
concupiscence
,
and
lusting
,
and
to
this
is
opposed
Sobriety
.
1.
Faith
.
]
This
is
put
first
,
because
it
is
the
Fundamental
grace
.
It
is
the
employer
of
Charity
,
for
it
works
by
it
;
the
root
of
Sanctification
,
for
by
faith
the
heart
is
purified
.
By
Faith
is
chiefly
meant
the
grace
of
Faith
(1)
Faith
in
the
habit
(2)
Faith
in
the
exercise
.
2.
Charity
.
]
The
first
sin
was
an
enmity
against
God
;
therefore
there
is
now
necessary
a
Love
to
God
.
The
first
sin
was
virtually
an
enmity
to
all
the
posterity
of
man
,
which
were
to
come
out
of
his
loins
;
therefore
love
to
mankind
is
necessary
.
And
Faith
alwaies
infers
Love
to
God
and
man
.
3.
Sanctification
]
is
here
added
,
because
by
that
both
the
truth
of
Faith
and
love
appears
to
our selves
and
others
.
And
justification
by
Faith
is
thereby
ratified
,
James
2.24
.
By
Sanctification
is
not
here
meant
a
particular
holiness
or
chastity
due
to
the
marriage
bed
,
as
some
of
the
Papists
assert
,
but
an
universal
sanctity
of
heart
and
life
.
4.
Sobriety
.
]
This
is
a
natural
means
for
Preservation
.
Intemperance
makes
bodily
distempers
more
dangerous
in
their
assaults
.
True
Faith
is
accompanied
with
Temperance
and
Sobriety
in
the
use
of
lawful
comforts
.
The
Papists
,
though
without
any
good
ground
,
frame
an
argument
from
hence
to
prove
marriage
to
be
a
Sacrament
,
asserting
that
those
graces
of
Faith
and
Charity
,
&c.
are
conferred
upon
the
Woman
by
vertue
of
Marriage
,
and
ex
vi
institutionis
.
How
severe
a
Doctrine
is
it
then
to
engage
any
in
vows
of
a
single
life
when
they
might
have
a
readier
way
to
attain
grace
with
the
Satisfaction
of
nature
?
Are
not
the
virtues
mentioned
here
,
as
necessary
to
the
single
,
as
the
married
Christians
?
Who
ever
heard
that
marriage
was
appointed
to
confer
those
Christian
graces
which
are
necessary
for
men
and
women
in
all
Conditions
?
Besides
,
is
it
probable
that
that
was
instituted
to
confer
Christian
graces
,
which
was
instituted
in
Paradise
before
Christianity
was
in
being
,
and
had
been
valid
if
man
had
stood
in
innocency
,
where
there
had
been
no
need
of
a
justifying
Faith
?
Observe
.
1.
The
Punishment
of
the
woman
;
In
Child-bearing
.
2.
The
Comfort
of
the
woman
.
She
shall
be
saved
.
3.
The
Condition
of
the
Salvation
.
If
they
continue
.
Wherein
is
implyed
an
exhortation
to
continue
in
Faith
,
&c.
Doct.
Many
Observations
might
be
raised
.
1.
The
pain
in
child-bearing
is
a
punishment
inflicted
upon
the
Woman
for
the
first
sin
.
2.
The
continuance
of
this
punishment
after
Redemption
by
Christ
,
doth
not
hinder
the
salvation
of
the
Woman
,
if
there
be
the
Gospel-conditions
requisite
.
3.
The
exercise
of
Faith
,
with
other
Christian
graces
,
is
a
peculiar
means
for
the
preservation
of
Believers
under
God's
afflicting
hand
.
I
shall
sum
them
up
into
this
one
.
Doct.
The
continuance
of
the
punishment
inflicted
upon
the
Woman
for
the
first
sin
,
doth
not
prejudice
her
eternal
salvation
,
nor
her
preservation
in
child-bearing
,
where
there
are
the
conditions
of
Faith
,
and
other
graces
.
Here
I
shall
speak
,
-
1.
Concerning
the
Punishment
and
the
Cause
of
it
.
-
2.
The
Nature
of
it
.
-
3.
It
s
not
prejudicing
Eternal
Salvation
.
1.
Concerning
the
Punishment
.
Child-bearing
it self
is
not
the
punishment
,
but
the
pain
in
it
.
For
the
blessing
[
Increase
and
multiply
]
was
given
in
Innocency
.
This
punishment
is
peculiar
to
the
Woman
,
and
superadded
to
that
inflicted
upon
the
Man
,
wherein
the
Woman
also
hath
her
share
,
though
it
lay
heaviest
upon
Adam's
shoulders
.
And
because
this
punishment
is
the
greater
,
it
is
disputed
in
the
Schools
whether
Adam's
or
Eve's
sin
were
the
greater
.
Various
Opinions
there
are
.
We
may
,
I
think
,
safely
make
these
Conclusions
.
1.
In
regard
of
the
kind
of
sin
it
was
equal
in
both
:
They
both
had
an
equal
pride
,
an
equal
aspiring
to
be
like
God
:
For
in
all
probability
,
Eve
gave
not
her
Husband
the
fruit
to
eat
,
without
acquainting
him
with
the
reasons
which
mov'd
her
to
eat
it
,
as
also
the
advantage
she
expected
from
it
.
And
God
chargeth
this
aspiring
humour
upon
the
man
,
Gen.
3.22
.
The
Man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
become
like
one
of
us
.
Both
of
them
therefore
embrac'd
the
temptation
as
it
was
directed
,
and
swallowed
the
fruit
,
with
an
expectation
to
be
like
,
not
the
Angels
,
(
as
some
think
,
from
Gen.
3.5
.
You
shall
be
as
Gods
,
Elohim
;
)
but
like
God
himself
,
as
appears
by
v.
22.
in
that
Ironical
speech
,
where
the
Lord
God
Jehovah
saith
,
The
Man
is
become
like
one
of
us
.
They
both
believed
the
Serpent
,
both
broke
the
command
in
eating
the
fruit
,
both
were
guilty
of
this
aspiring
Ambition
.
Some
indeed
think
Eve
ate
twice
of
the
fruit
,
once
before
the
Serpent
,
and
the
other
time
when
she
gave
her
Husband
,
Gen.
3.6
.
She
did
eat
,
and
gave
to
her
Husband
with
her
,
and
he
did
eat
[
](A32724-e48180-b)*
*
Mariana
in
loc.
.
But
that
is
not
so
clear
in
the
Text.
2.
In
regard
of
the
first
motion
to
this
sin
,
Eves
sin
was
the
greater
.
She
was
the
seducer
of
Adam
,
which
the
Apostle
expresseth
in
the
verse
before
the
Text.
The
Woman
being
deceived
,
was
in
the
transgression
.
Where
the
Apostle
intimates
the
Womans
sin
in
that
respect
to
be
greater
than
the
mans
.
Adam
was
in
it
too
,
but
the
Woman
deeper
.
3.
In
regard
of
the
Womans
condition
,
the
sin
was
greater
on
Adam
's
part
[
](A32724-e48280-b)*
*
Estius
in
senten
.
.
1.
Because
he
,
being
the
Man
,
had
more
power
to
resist
,
more
strength
to
argue
the
case
.
2.
Eve
had
a
stronger
and
craftier
Adversary
to
deal
with
,
the
subtillest
of
all
the
beasts
of
the
field
,
Gen.
3.1
.
animated
and
inspired
by
a
craftier
Devil
.
The
stronger
the
Tempter
,
the
more
excusable
the
sin
.
Adam
was
tempted
by
Eve
,
but
Eve
by
the
Serpent
.
3.
Eve
had
the
command
of
not
eating
immediately
from
her
Husband
;
which
laid
not
altogether
so
strong
a
tye
upon
her
as
it
did
upon
him
,
who
had
it
immediately
from
the
mouth
of
God
,
and
therefore
was
more
certain
of
the
verity
of
the
Precept
.
2.
Of
what
nature
is
this
Punishment
?
1.
'T
is
not
a
Punishment
in
a
rigid
sense
,
nor
continued
as
such
.
1.
Because
't
is
not
commensurate
to
the
nature
of
the
sin
,
neither
is
it
that
penalty
which
the
Law
required
.
Death
was
due
,
and
death
immediately
upon
the
offence
;
but
death
was
kept
off
by
the
interposition
of
the
Mediator
,
and
this
which
is
less
than
death
,
inflicted
at
present
.
The
Mediator
or
Days-man
interposed
before
this
sentence
;
for
the
promise
of
the
Seed
which
should
bruise
the
Serpents
head
,
preceded
the
pronouncing
of
this
sentence
,
Gen.
3.15
,
16.
God
arms
himself
against
both
,
but
not
with
those
weapons
they
had
deserv'd
.
Capital
Crimes
are
usually
attended
with
capital
punishments
,
which
draw
a
destruction
upon
the
offender
.
Where
death
is
deserv'd
,
and
a
lighter
punishment
inflicted
,
it
is
rather
an
act
of
clemency
,
than
strict
Justice
,
and
may
be
called
by
the
name
of
a
partial
pardon
,
or
reprieve
,
as
well
as
a
punishment
.
'T
is
indeed
a
punishment
when
Conscience
racks
a
man
with
further
expectation
of
torment
,
when
it
is
but
a
Prologue
to
everlasting
burnings
,
when
through
those
pains
any
fall
into
the
place
of
everlasting
horrour
.
'T
is
then
more
properly
a
punishment
,
when
it
proceeds
from
an
irreconcileable
Justice
,
arm'd
with
Omnipotency
in
the
Execution
,
not
when
it
proceeds
from
an
anger
mix'd
with
mildness
,
and
mitigated
by
the
Intercessions
of
a
Mediator
.
2.
'T
is
not
a
reparation
of
the
injury
done
to
God
.
One
reason
of
the
institution
of
punishment
is
to
repair
the
damage
the
Person
offended
sustains
by
the
malefactor
,
as
far
as
he
is
capable
.
The
injury
done
to
God
cannot
be
repaired
by
any
temporary
punishment
.
No
nor
indeed
actually
by
an
eternal
one
,
though
an
eternal
suffering
is
all
the
reparation
a
finite
Creature
is
capable
to
make
to
the
honour
of
God
.
A
man
is
capable
of
making
some
kind
of
amends
to
his
Neighbour
for
an
offence
done
,
but
God
being
infinitely
our
Superiour
cannot
have
his
honour
repaired
by
any
thing
a
Creature
can
do
or
suffer
.
3.
'T
is
not
continued
as
a
part
of
Satisfaction
to
the
justice
of
God
.
As
though
Christ
needed
the
sufferings
of
the
Creature
to
make
up
the
sum
which
he
was
to
pay
for
us
,
and
which
he
hath
already
paid
.
'T
is
not
,
on
the
account
of
the
death
of
Christ
,
purely
a
vindictive
,
but
a
medicinal
act
to
a
believer
.
'T
is
rather
to
awaken
us
than
to
Satisfy
justice
.
As
we
wring
a
man
by
the
nose
who
is
fallen
into
a
swoon
,
not
to
have
satisfaction
from
him
for
any
injury
he
may
have
done
us
,
but
to
fetch
him
out
of
his
fit
.
These
punishments
are
to
awaken
men
to
a
sight
of
their
first
sin
.
4.
The
proper
impulsive
cause
of
punishment
is
wrath
.
Though
this
was
the
first
cause
of
this
sentence
,
yet
it
is
not
inflicted
in
wrath
upon
a
believer
.
Though
at
first
it
was
an
effect
of
Gods
anger
,
yet
in
a
beliver
it
is
a
fruit
of
Gods
fatherly
anger
,
wherein
he
acts
with
a
composition
of
Judge
&
Father
.
In
inflicting
it
he
preserves
the
authority
of
a
Judge
:
In
preserving
under
it
,
and
pardoning
the
sin
for
which
it
was
inflicted
,
he
evidenceth
the
affection
of
a
Father
.
Punishment
,
as
such
,
is
only
to
hurt
,
and
make
men
reap
the
fruit
of
their
iniquity
:
But
the
end
of
affliction
in
the
intention
of
the
person
that
doth
afflict
,
is
oftentimes
to
benefit
.
2.
Yet
it
is
in
some
sort
a
punishment
and
something
more
than
an
affliction
.
1.
In
respect
of
the
meritorious
cause
,
sin
.
This
is
not
inflicted
ratione
absoluti
dominii
,
but
ratione
meriti
.
'T
is
not
an
act
of
absolute
soveraignty
,
but
a
judicial
legal
act
,
upon
the
demerit
of
sin
.
There
are
some
afflictions
which
are
not
punishments
,
as
in
the
case
of
the
man
that
was
born
blind
:
Christ
tells
us
that
it
was
neither
for
his
own
sin
,
nor
for
the
sins
of
his
parents
,
but
that
God
might
be
glorified
,
John
9.2.3
.
i.
e.
God
in
inflicting
that
blindness
,
respected
neither
the
sin
of
the
man
,
nor
the
sin
of
the
parents
,
but
the
making
him
a
passive
subject
of
his
glory
,
in
our
Saviours
miraculous
Cure
.
But
in
this
case
God
respected
the
sin
of
the
woman
as
the
cause
and
reason
of
the
punishment
.
2.
Because
if
man
had
stood
in
innocency
,
neither
this
grief
,
nor
indeed
any
other
had
been
.
The
birth
in
innocency
,
would
have
been
without
sorrow
and
grief
,
as
the
hunger
and
thirst
which
would
have
been
in
Adam
in
that
state
,
would
have
been
without
that
gnawing
in
the
stomack
and
that
pain
which
we
find
in
those
defects
,
because
a
state
of
integrity
and
perfect
righteousness
must
needs
be
without
grief
.
But
after
the
fall
all
those
pains
incident
to
man
or
woman
,
are
fruits
of
the
curse
of
sin
.
3.
This
punishment
doth
not
hinder
Salvation
,
though
it
be
continued
.
I
shall
lay
down
these
Propositions
to
clear
up
this
matter
.
1.
God
intended
not
in
the
acceptance
of
Christs
mediation
to
remove
in
this
life
all
the
punishments
denounced
after
the
fall
.
God
takes
away
the
eternal
,
but
not
the
temporal
.
For
this
very
punishment
was
threatned
after
his
acceptance
of
Christs
mediation
,
and
after
the
compact
and
covenant
between
the
Father
and
the
Son
,
about
their
redemption
of
mankind
,
because
the
promise
preceded
the
threatning
,
and
the
mediatory
covenant
preceded
the
promise
.
Some
parts
of
Christs
purchase
are
only
payable
in
another
life
,
and
some
fruits
of
Redemption
God
intends
for
growth
only
in
another
soyl
;
such
are
Freedom
from
pain
,
diseases
,
death
&
sin
.
And
therefore
the
last
day
,
when
believers
shall
be
gather'd
together
,
is
called
by
way
of
excellency
,
the
day
of
Redemption
,
Eph.
4.30
.
as
if
we
had
nothing
of
Redemption
properly
in
this
life
,
because
we
have
it
not
compleat
.
And
it
is
called
upon
this
account
the
time
of
refreshing
and
the
time
of
the
restitution
of
all
things
,
Act.
3.19
,
21.
when
all
things
shall
be
restored
to
their
primitive
compleatness
,
and
we
shall
have
a
full
refreshment
by
a
removal
of
all
the
evils
which
we
suffer
by
reason
of
sin
.
So
that
the
satisfaction
made
by
Christ
extends
not
to
a
present
removal
of
all
the
effects
of
the
curse
,
pains
of
the
body
,
death
of
relations
,
&c.
The
ground
is
not
restored
to
its
original
vigor
and
fruitfulness
,
man
must
still
eat
his
bread
in
the
sweat
of
his
brows
,
women
must
still
bring
forth
with
sorrow
,
our
lives
must
waste
by
a
continual
invasion
of
weaknesses
and
diseases
,
we
must
drop
one
after
another
into
the
grave
,
send
some
before
us
,
and
leave
others
to
come
after
us
;
tho
God
in
mercy
doth
mitigate
these
,
in
some
more
,
in
some
less
,
according
to
his
Soveraign
pleasure
;
and
though
those
curses
do
materially
continue
,
yet
they
are
attended
with
a
blessing
,
the
fruits
of
Christs
purchase
.
But
the
full
value
of
Christs
satisfaction
will
appear
,
when
there
shall
be
a
new
Heaven
,
&
a
new
Earth
,
when
the
day
of
Redemption
shall
dawn
,
and
all
tears
be
wiped
from
believers
eyes
.
But
God
never
promised
the
total
removal
of
them
in
this
life
to
any
Saint
,
no
though
he
should
have
all
the
Faith
and
Holiness
of
all
the
Catalogue
of
Saints
in
the
book
of
life
centred
in
him
.
2.
Christ
never
intended
in
the
payment
of
the
price
of
our
Redemption
,
the
present
removal
of
them
.
He
interposed
himself
before
this
sentence
was
pronounced
(
for
the
promise
preceded
the
threatning
)
and
therefore
shew'd
himself
content
,
that
those
marks
should
be
set
upon
that
sin
,
though
he
prevented
by
his
Mediation
the
dreadful
sentence
of
eternal
death
.
Christ
never
expected
it
;
for
the
Compact
between
the
Father
and
the
Son
did
not
run
in
this
strain
.
Christ's
Enemies
were
not
presently
upon
his
ascension
to
be
made
his
footstool
,
whereof
death
is
not
the
least
;
but
he
was
to
sit
at
the
right
hand
of
God
,
expecting
it
;
neither
can
we
expect
to
be
rid
of
our
burdens
,
till
Christ's
Victory
over
his
Enemies
be
fully
compleat
.
He
sent
after
his
Ascension
the
Spirit
to
be
our
Comforter
,
which
supposeth
a
state
wherein
we
should
need
comfort
;
and
when
are
we
under
a
greater
necessity
of
comfort
,
than
when
the
punishment
of
sin
is
actually
inflicted
on
us
?
The
Spirit
was
to
comfort
us
in
the
absence
of
our
Saviour
,
and
consequently
in
the
absence
and
want
of
those
fruits
of
Redemption
which
are
not
yet
compleated
.
3.
Christ
intended
,
and
did
actually
take
away
the
Curse
of
those
Punishments
from
every
Believer
.
As
Christ
came
to
take
away
the
guilt
of
sin
,
so
by
consequence
he
took
away
the
curse
of
punishment
;
for
as
he
was
not
a
minister
of
sin
,
so
he
was
not
a
minister
of
the
curse
,
Gal.
2.17
.
for
he
himself
by
taking
the
curse
upon
himself
,
took
it
off
from
us
;
so
that
though
the
curse
remains
materially
,
yet
it
doth
not
formally
.
As
when
man
felt
his
understanding
and
will
were
not
destroyed
,
but
the
purity
and
healthfulness
of
those
faculties
which
made
up
his
well-being
were
lost
:
So
in
Redemption
,
the
temporal
punishment
is
not
remov'd
,
but
the
Curse
,
which
is
the
sting
in
that
punishment
,
and
is
indeed
the
essential
part
of
it
,
is
remov'd
,
since
the
anger
of
God
is
pacified
by
the
death
of
Christ
.
Death
was
a
Curse
upon
Man
for
sin
,
yet
the
death
of
a
Believer
falls
not
under
that
title
;
because
Christ
hath
taken
away
the
sting
,
1
Cor.
15.55
,
56.
Oh
death
!
where
is
thy
sting
,
&c.
And
the
Victory
over
it
,
he
saith
,
is
given
us
through
our
Lord
Jesus
Christ
.
Whence
the
Apostle
puts
even
death
it self
,
and
things
present
,
into
the
Catalogue
of
Priviledges
,
upon
the
account
of
Christ
,
1
Cor.
3.22
.
Life
,
or
death
,
or
things
present
,
or
things
to
come
,
all
are
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
.
Not
that
death
simply
in
it self
is
a
Priviledge
,
but
death
as
conquered
,
and
as
attended
with
consequent
blessings
,
is
so
to
a
Believer
.
Now
the
same
reason
is
for
all
the
other
parts
of
the
Curse
,
which
were
either
Prologues
to
,
or
Attendants
upon
death
.
And
as
Christ
destroyed
death
by
raising
his
own
body
from
the
grave
,
thereby
taking
from
death
the
power
of
perpetually
retaining
man
:
So
in
the
same
manner
he
hath
took
away
those
punishments
,
that
they
shall
not
perpetually
remain
,
though
they
do
for
a
time
.
But
when
death
is
swallowed
up
in
victory
,
all
the
Attendants
on
it
shall
undergo
the
same
fate
.
Though
the
Curse
was
not
immediately
the
work
of
the
Devil
,
yet
that
which
procur'd
it
was
;
and
Christ's
intention
being
to
take
away
sin
,
it
was
also
to
take
away
the
Curse
,
which
was
intentionally
the
Devils
work
,
his
chief
aim
being
to
bring
men
under
the
Curse
,
by
enticing
them
to
sin
.
The
end
of
his
manifestation
was
,
to
destroy
the
works
of
the
Devil
,
1
John
3.8
.
Christ
therefore
bore
our
infirmities
,
our
natural
penal
infirmities
,
though
not
our
natural
sinful
ones
,
unless
morally
,
i.
e.
by
suffering
for
them
;
he
bore
the
infirmity
of
our
Nature
,
though
not
our
personal
infirmities
.
He
endur'd
pain
,
and
grief
,
and
death
,
and
greater
than
we
can
endure
;
but
he
did
not
bear
every
particular
pain
and
disease
which
ariseth
from
sin
,
and
a
particular
cause
;
yet
by
satisfying
the
Justice
of
God
,
which
required
death
,
he
satisfied
for
all
other
pains
which
were
parts
of
the
Curse
,
though
he
did
not
formally
feel
them
;
so
that
no
longer
they
remain
as
a
Curse
,
no
more
than
death
it self
is
a
Curse
to
a
Believer
.
Now
,
as
Christ
by
his
death
upon
the
Cross
did
remove
the
sting
of
death
from
every
Believer
,
and
sanctifie
it
,
though
he
did
not
die
every
kind
of
death
which
a
man
may
die
;
so
by
enduring
pain
and
grief
,
and
being
a
man
of
sorrows
,
he
took
away
the
sting
of
all
those
pains
,
which
are
fruits
of
the
Curse
,
though
they
were
of
a
different
kind
from
those
he
hath
himself
endured
.
This
I
have
added
to
prevent
an
Objection
that
may
be
made
,
that
Christ
endured
not
this
particular
pain
,
and
therefore
the
Curse
is
not
taken
away
.
4.
Hence
it
will
follow
,
that
to
a
Believer
the
very
nature
of
these
Punishments
is
alter'd
.
Whence
ariseth
a
mighty
difference
between
the
same
punishments
when
suffered
by
a
Believer
,
and
by
an
unregenerate
man
.
Though
they
are
materially
the
same
,
yet
not
formally
,
nor
eventually
.
In
the
one
the
sting
remains
,
in
the
other
it
is
pull'd
out
.
The
one
is
an
earnest
of
eternal
torture
,
and
a
sprinkling
of
Hell
;
the
other
is
in
order
to
salvation
,
and
sanctified
by
the
Blood
of
Christ
.
Christ
by
his
Cross
hath
made
our
Judgments
to
become
Physick
,
and
turn'd
a
Believers
punishments
into
purges
.
The
intention
of
the
Agent
makes
a
vast
difference
,
There
is
a
great
difference
between
a
punishment
edg'd
with
a
a
Princes
wrath
,
and
those
which
are
sweetened
with
a
Fathers
affection
;
much
difference
between
a
Chirurgians
Launce
,
and
a
Tyrants
Wound
.
The
Cord
that
binds
a
Malefactor
and
a
Patient
,
may
be
made
of
the
same
Hemp
,
and
a
Knife
only
go
between
;
but
it
binds
the
Malefactor
to
Execution
,
the
other
to
a
Cure
.
In
a
Believer
they
bring
forth
the
peaceable
fruits
of
righteousness
,
Heb.
12.11
.
such
fruits
of
righteousness
which
engender
peace
and
joy
in
the
Soul
.
That
which
brings
such
excellent
effects
is
rather
an
argument
of
love
in
the
Inflicter
,
and
so
cannot
come
under
the
full
notion
of
a
punishment
.
God
comforts
the
Israelites
that
were
to
go
into
Captivity
,
by
a
Gospel
promise
,
Hos.
14.4
.
I
will
heal
their
back
slidings
,
I
will
love
them
freely
,
for
mine
anger
is
turned
away
from
them
.
The
punishment
was
continued
,
for
they
never
returned
into
their
Countrey
in
the
form
of
a
common
wealth
;
but
the
anger
was
removed
,
so
that
the
Captivity
of
the
Believers
among
them
was
not
the
effect
of
God's
wrath
as
a
Judge
,
since
they
were
under
his
magnificent
love
as
a
Father
.
The
change
of
our
relation
to
God
makes
a
change
in
the
nature
of
the
punishment
;
though
the
punishment
threatned
may
be
inflicted
and
continued
,
yet
the
anger
in
that
punishment
may
be
turned
away
.
5.
Therefore
all
temporal
punishments
of
Original
sin
,
though
they
remain
,
do
not
prejudice
a
Believers
present
interest
.
1.
They
cut
not
off
his
relation
to
God
.
A
Son
is
as
much
a
Son
under
the
Rod
,
as
in
the
Bosom
;
neither
the
Fathers
stroke
,
nor
the
Childs
grief
,
dissolve
that
dear
relation
:
Nay
a
Father
may
shew
more
of
a
true
paternal
affection
in
his
Chastisements
than
in
his
Caresses
.
The
Branches
which
are
battered
with
Sticks
,
may
be
nearer
the
Root
than
those
that
flourish
at
their
ease
.
Christ
while
a
Man
of
sorrows
was
pronounced
by
God
,
his
well
beloved
Son
,
and
bore
our
punishment
,
not
only
without
forfeiting
his
Fathers
affection
,
but
with
a
high
gratification
of
him
:
Neither
doth
God's
visiting
the
seed
of
Christ
with
stripes
cut
off
their
relation
to
him
,
Psal.
89.32
.
Then
will
I
visit
their
transgressions
with
Rods.
Whose
transgressions
?
v.
30
His
Children
.
Whose
Children
?
Even
the
Children
of
him
whom
he
would
make
the
first
born
,
higher
than
the
Kings
of
the
Earth
,
v.
27.
Which
cannot
be
understood
literally
of
David
,
or
his
Lineal
Posterity
in
the
Jewish
Kingdom
,
who
were
never
higher
than
the
Kings
of
the
Earth
.
2.
They
debar
not
from
the
presence
of
God
.
God
may
be
,
and
is
as
near
to
us
in
supporting
,
as
he
is
in
punishing
.
'T
is
not
the
cloud
that
interposeth
between
the
Sun
and
us
,
that
alters
the
Suns
course
,
or
obstructs
its
influences
.
Christ
took
not
off
the
badges
of
Original
Guilt
from
those
disciples
which
had
the
greatest
interest
in
his
affections
;
he
left
them
in
a
sinful
world
to
endure
the
fruits
of
sin
;
he
sent
them
not
to
ease
,
pleasure
,
and
a
quiet
and
painless
life
,
but
to
labour
,
toyl
,
and
sweat
;
yet
promised
that
he
would
abide
with
them
,
that
he
and
his
Father
would
manifest
themselves
to
them
.
And
he
turned
that
sweat
and
pain
which
was
the
fruit
of
sin
,
by
his
presence
with
them
,
to
be
instrumental
for
the
glory
of
God
,
and
the
good
of
themselves
in
the
world
.
3.
They
break
not
the
Covenant
:
His
Rod
and
his
Stripes
tho
they
seem
to
break
our
Backs
,
make
no
breaches
in
his
Covenant
,
Psalm
89.32
,
33
,
34.
he
will
visit
transgression
with
Rods
,
but
he
will
not
suffer
his
faithfulness
to
fail
,
nor
break
his
Covenant
.
No
,
they
are
rather
covenant
mercies
,
when
they
break
our
Hearts
,
and
are
means
by
his
Grace
to
make
our
Stony
Hearts
more
Fleshy
.
He
makes
even
those
dispensations
which
were
pronounced
for
punishment
,
to
bring
forth
covenant
mercies
,
and
the
rich
fruits
of
his
grace
to
grow
upon
the
sour
crab-stock
of
his
judgments
.
Jacob
in
Gen.
49.
is
said
to
bless
his
Children
,
tho
he
predicts
smart
afflictions
to
come
upon
them
;
they
are
rankt
among
the
blessings
,
because
the
covenant
should
remain
firm
.
The
lash
removes
not
the
inheritance
.
Austin
saith
well
,
Noli
attendere
quam
poenam
habes
in
flagello
,
sed
quem
locum
in
Testamento
.
6.
Add
to
all
this
,
That
the
first
promise
secures
a
believer
under
the
sufferings
of
those
punishments
.
Gods
affection
in
the
promise
of
bruising
the
Serpents
head
,
was
more
illustrious
than
his
wrath
in
the
threatning
.
There
are
the
Bowels
of
a
Father
in
the
promise
,
before
there
was
the
voice
of
a
Judge
in
the
Sentence
.
God
brought
Sugar
with
his
Potion
,
and
administred
his
Cordial
before
he
struck
with
his
Lance.
And
therefore
that
threatning
which
commenc'd
after
the
promise
,
can
no
more
prejudice
the
fruits
of
the
promise
to
a
Believer
,
than
the
Law
,
which
was
given
430
years
after
the
promise
to
Abraham
,
could
disannul
that
,
and
make
it
of
no
effect
,
as
the
Apostle
argues
in
another
case
,
Gal.
3.17
.
Much
less
can
the
threatning
denounced
immediately
after
the
promise
,
change
the
veracity
of
God
,
in
that
which
was
fresh
in
his
mind
at
the
very
time
of
his
threatning
.
Ob.
But
it
may
be
askt
,
What
is
the
reason
these
punishments
are
continued
since
the
redemption
wrought
by
Christ
?
Ans.
'T
is
frequent
with
God
to
inflict
a
temporal
punishment
after
pardon
.
Not
as
the
Papists
assert
,
in
order
to
satisfaction
.
Moses
his
unbelief
hindred
him
from
coming
unto
Canaan
,
so
that
when
he
desired
to
go
over
Jordan
,
God
was
wroth
with
him
,
cut
him
off
short
,
and
commands
him
silence
,
Deut
3.25
,
26.
Speak
to
me
no
more
of
this
matter
.
There
are
reasons
,
1.
On
Gods
part
.
2.
On
our
part
.
1.
On
Gods
part
.
1.
'T
is
congruous
to
the
wisdom
of
God
to
leave
them
upon
us
while
we
are
in
the
World
.
Since
God
created
man
to
gain
glory
by
his
actions
,
but
was
presently
after
his
creation
disgrac'd
and
disparag'd
by
him
;
it
seems
agreeable
to
the
wisdom
of
God
,
not
immediately
to
bring
him
to
his
former
state
,
but
to
leave
some
marks
of
his
displeasure
upon
Man
to
mind
him
of
the
state
whence
he
was
fallen
,
the
misery
he
contracted
,
and
the
necessity
of
flying
to
his
mercy
for
succour
.
2.
'T
is
congruous
to
the
holiness
of
God
.
God
keeps
up
those
punishments
as
the
Rector
and
Governour
of
the
World
,
to
shew
his
detestation
of
that
sin
which
brought
a
disorder
and
deformity
upon
the
Creation
,
and
was
the
first
act
of
dishonour
to
God
,
and
the
first
pollution
of
the
Creature
.
'T
is
an
high
vindication
of
the
Holiness
and
Authority
of
God
,
and
the
Majesty
and
Purity
of
his
Law
,
to
punish
sin
in
them
that
are
dear
to
him
upon
anothers
righteousness
,
whereby
he
evidenceth
,
that
he
hates
sin
in
all
,
and
will
not
wink
at
it
,
or
approve
of
it
.
So
he
pardoned
David
,
but
for
the
honour
of
his
name
,
which
had
been
blasphemed
by
occasion
of
David's
sin
,
he
would
leave
the
smart
of
it
upon
his
Family
,
2
Sam.
12.10
,
14.
3.
'T
is
a
declaration
of
his
Justice
.
'T
is
not
congruous
to
the
Justice
of
God
not
to
leave
some
marks
of
his
anger
against
that
sin
,
which
caused
him
to
be
at
the
expence
of
his
Sons
Blood
,
and
is
the
source
of
all
those
evils
whereby
God
is
injur'd
,
for
which
the
Redeemer
bled
,
and
by
which
the
Spirit
is
grieved
.
Since
Pardon
doth
not
,
neither
can
alter
the
demerit
of
sin
,
but
that
will
continue
;
and
what
is
once
meritoriously
a
capital
crime
in
its
own
nature
,
can
never
be
otherwise
;
God
may
for
the
demonstration
of
his
justice
,
inflict
and
continue
something
upon
the
creature
,
though
he
free
him
from
actual
condemnation
.
We
should
not
be
so
sensible
of
the
justice
of
God
in
the
death
of
Christ
,
did
we
not
feel
some
strokes
of
it
upon
our selves
,
nor
what
the
purchase
of
our
redemption
did
cost
our
Saviour
:
What
we
hear
doth
not
so
much
affect
as
what
we
feel
.
That
which
brought
disorder
into
Gods
Government
of
the
world
,
and
made
him
change
the
Scene
of
his
Providence
,
may
very
justly
have
some
signal
remark
upon
it
,
notwithstanding
the
Redemption
,
especially
when
the
fruits
of
it
are
not
fully
compleat
:
For
since
Man
was
the
immediate
end
of
the
creation
of
this
lower
world
,
and
since
all
Creatures
were
made
for
the
service
of
Man
,
that
he
might
be
fit
for
the
service
of
his
righteous
Creator
,
he
did
by
his
fall
violate
the
order
of
the
Creation
,
and
subjected
it
to
the
service
of
the
Devil
,
a
corrupt
Creature
,
and
an
enemy
to
God
the
chief
Lord
of
the
World
,
and
so
did
deprave
the
order
of
the
universe
,
and
endeavoured
to
frustrate
the
end
of
God
,
and
the
end
of
all
the
Creatures
.
'T
is
very
rational
to
think
,
that
tho
God
out
of
his
infinite
compassion
would
not
lose
his
creature
,
yet
that
he
should
set
such
a
badge
upon
him
,
that
should
make
him
sensible
of
a
depravation
he
had
wrought
in
the
world
.
4.
'T
is
useful
to
magnify
his
love
.
We
should
not
be
sensible
of
what
our
Saviour
suffered
,
nor
how
transcendently
he
lov'd
us
,
if
the
punishment
of
sin
had
been
presently
removed
upon
the
first
promise
.
Nay
how
then
could
he
have
died
in
the
fulness
of
time
,
which
was
necessary
to
the
demonstration
of
Gods
love
,
satisfaction
of
his
justice
,
and
the
security
of
the
Creatures
happiness
?
God
adds
the
threatning
to
the
promise
as
a
dark
colour
to
set
off
and
beautify
the
brighter
.
As
Christ
suffered
that
he
might
have
compassion
on
us
;
so
are
we
punished
that
we
might
have
an
estimation
of
him
.
When
Paul
cries
out
of
the
body
of
death
,
so
when
we
cry
out
of
the
punishment
of
sin
,
it
should
raise
our
thankfulness
for
redeeming
love
,
I
thank
God
through
Jesus
Christ
,
Rom.
7.24
,
25.
We
never
know
the
worth
of
mercy
,
till
we
feel
the
weight
of
misery
.
The
sharper
the
pains
of
sin
,
the
higher
are
our
valuations
of
redeeming
mercy
.
In
Isa.
4.2
.
In
that
day
shall
the
branch
of
the
Lord
be
beautiful
.
and
glorious
.
In
what
day
?
After
great
punishments
,
v.
1.
and
in
the
foregoing
chapter
.
He
appears
most
beautiful
to
us
when
we
are
under
the
lash
for
sin
.
As
sin
continues
in
us
,
that
the
justifying
grace
of
Christs
righteousness
might
more
appear
to
us
,
so
punishment
continues
on
us
,
that
redeeming
love
might
be
more
prized
by
us
.
2.
On
our
parts
.
'T
is
useful
to
us
;
1.
To
make
us
abhor
our
first
defection
and
sin
.
'T
was
great
,
and
is
not
duly
considered
by
us
.
[
](A32724-e49630-b)*
*
Kellet
Miscel.
This
sin
of
Adam
is
the
worst
that
ever
was
committed
in
the
world
;
Extensively
,
though
not
Intensively
,
worse
than
the
sin
of
Judas
,
or
the
sin
against
the
holy
Ghost
.
In
respect
that
those
are
but
the
effects
of
it
,
and
branches
of
that
corrupt
root
.
Also
because
those
sins
hurt
only
the
persons
sinning
,
but
this
drew
down
destruction
upon
the
whole
world
,
and
drove
thousands
into
everlasting
Fire
and
Brimstone
.
'T
is
not
fit
that
this
which
was
the
murder
of
all
Mankind
,
the
disorder
of
the
Creation
,
the
disturbing
of
God's
rest
in
the
works
of
his
Hands
,
should
be
past
over
without
a
scar
left
upon
us
to
make
us
sensible
of
the
greatness
of
the
evil
.
Though
the
wounds
be
great
upon
our
Souls
,
yet
they
do
not
so
much
affect
us
as
those
strokes
upon
our
Bodies
.
This
certainly
was
one
main
end
of
God
in
this
;
to
what
purpose
else
did
he
(
after
the
promise
of
restauration
,
and
giving
our
first
parents
the
comfort
of
hearing
the
head
of
their
great
seducer
threatned
to
be
bruised
by
the
Seed
of
the
Woman
)
order
this
punishment
,
but
to
put
them
in
mind
of
the
cause
of
it
,
and
stir
up
a
standing
abhorrency
of
it
in
all
ages
of
the
world
?
Had
not
this
been
his
intent
,
he
would
never
have
usher'd
it
in
by
a
promise
,
but
ipso
facto
,
have
showered
down
a
destroying
judgment
upon
the
world
,
as
he
did
upon
Sodom
,
without
any
comfortable
word
preceding
.
God
inflicts
those
punishments
both
to
shew
his
own
,
and
excite
our
detestation
of
this
sin
:
He
binds
us
in
those
fetters
to
shew
us
our
work
and
our
transgression
,
wherein
we
have
exceeded
,
Job
36.8
,
9.
2.
To
make
us
fear
to
sin
,
and
to
purge
it
out
.
Sin
hath
riveted
it self
so
deep
,
that
easy
Medicines
will
not
displace
it
.
It
hath
so
much
of
our
affections
,
that
gentle
means
will
not
divorce
us
from
it
:
We
shall
hate
it
most
,
when
we
reap
the
punishment
of
it
.
Punishment
is
inflicted
as
a
guard
to
the
law
,
and
the
security
of
righteousness
from
the
corrupt
inclinations
of
the
Creature
.
So
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Plato
calls
punishment
.
As
death
is
continued
for
the
destruction
of
sin
in
the
Body
,
so
are
the
lesser
punishments
continued
for
the
restraint
of
sin
in
our
lives
.
We
need
further
conversions
,
closer
applications
of
our selves
to
God
,
more
quick
walks
to
him
,
and
fixedness
with
him
.
Gods
smitings
are
to
quicken
our
turnings
.
As
it
was
the
fruit
of
Jacobs
trouble
to
take
away
sin
,
Isa.
27.9
.
So
it
is
a
great
end
of
God
in
those
common
punishments
of
mankind
to
weaken
corruption
in
a
believer
by
them
.
Therefore
when
we
have
any
more
remarkable
sense
of
those
punishments
,
let
us
see
what
wounds
our
sin
gets
thereby
:
How
our
hatred
of
it
is
encreased
.
If
we
find
such
gracious
effects
,
we
shall
have
more
reason
to
bless
God
for
it
,
than
complain
of
it
.
Oh
happy
troubles
,
when
they
repair
,
not
ruine
us
;
when
they
pinch
us
and
cure
us
,
like
Thunder
,
which
,
though
it
trouble
the
Air
,
disperses
the
infectious
vapours
mixed
with
it
,
or
the
Tide
,
which
though
turning
the
stream
of
the
River
against
its
natural
course
,
carries
away
much
of
the
filth
with
it
at
its
departure
.
3.
To
exercise
Grace
.
Punishments
of
themselves
have
no
power
to
set
any
grace
on
work
,
but
rather
excite
our
corruptions
,
but
the
grace
of
God
accompanying
them
makes
them
beneficial
for
such
an
end
.
God
hath
to
a
believer
altered
the
commission
of
such
punishments
,
they
are
to
exercise
our
Faith
,
improve
our
patience
,
draw
us
nearer
in
acts
of
recumbency
;
but
he
hath
given
them
no
order
to
impair
our
grace
,
waste
our
faith
,
or
deaden
our
hopes
.
1.
Faith
and
Trust
,
1.
Tim.
5.5
.
She
that
is
desolate
trusts
in
God
.
The
lower
the
state
,
the
greater
necessity
,
and
greater
obligation
to
trust
;
such
exercises
manifest
,
that
the
condition
we
are
in
,
is
sanctified
to
us
.
As
sin
is
suffered
to
dwell
in
a
regenerate
Man
to
occasion
the
exercise
of
Faith
,
so
is
the
punishment
of
sin
continued
for
the
same
end
.
The
continuance
of
it
is
a
mighty
ground
of
our
confidence
in
God
.
We
experiment
the
righteousness
of
God
in
his
threatning
,
and
it
is
an
evidence
he
will
be
the
same
in
his
promise
.
When
we
bear
the
marks
of
his
punitive
justice
,
it
is
an
evidence
that
he
will
keep
up
the
credit
of
his
mercy
,
in
the
promise
,
as
well
as
of
his
justice
in
the
punishment
,
both
being
pronounced
at
the
same
time
;
the
good
of
the
one
is
as
sure
by
God's
grace
to
our
faith
,
as
the
smart
of
the
other
is
by
our
desert
to
that
sin
.
The
continuance
therefore
of
those
punishments
may
be
used
by
a
Believer
,
as
a
means
to
fix
a
stronger
confidence
in
God
;
for
if
he
were
not
true
to
the
one
,
we
might
suspect
his
truth
in
the
other
;
If
God
should
be
careless
of
maintaining
the
honour
of
his
truth
in
his
threatnings
,
we
should
have
reason
to
think
that
he
would
be
careless
of
maintaining
the
honour
of
it
in
his
promises
,
and
thereupon
be
filled
with
despondencies
.
What
comfort
could
we
have
in
an
unrighteous
God
?
The
righteousness
of
God
in
inflicting
punishment
,
is
but
a
branch
of
that
essential
righteousness
of
his
nature
,
which
obligeth
him
to
be
righteous
in
the
performing
his
promise
too
.
'T
is
a
mighty
support
to
faith
,
that
the
righteous
God
loveth
righteousness
.
2.
Obedience
in
a
Believer
hath
a
greater
lustre
by
them
.
It
was
the
glory
of
Job
that
he
preserved
his
Integrity
under
the
smartest
troubles
.
To
obey
a
God
always
smiling
is
not
so
great
an
act
of
Loyalty
,
as
to
obey
a
God
frowning
and
striking
,
'T
is
the
crown
of
our
obedience
to
follow
our
God
though
he
visits
us
with
stripes
.
'T
is
a
noble
temper
to
love
that
hand
which
strikes
us
,
and
chearfully
serve
that
Father
which
lasheth
us
:
Our
obedience
is
too
low
when
it
must
be
excited
by
a
succession
of
favours
,
and
cannot
run
to
God
unless
he
allures
it
by
smiles
.
'T
is
then
a
generous
and
sincere
obedience
,
when
we
can
embrace
him
with
a
sword
in
his
Hand
,
trust
him
though
he
kill
us
,
love
him
though
he
stone
us
,
and
as
the
Persians
did
by
the
Sun
,
adore
him
when
he
scorcheth
,
as
well
as
when
he
refresheth
us
.
Were
these
punishments
wholly
absent
,
we
should
not
have
a
rise
for
so
heroick
faith
and
love
;
and
our
holiness
in
this
state
would
want
much
of
its
lustre
.
3.
Humility
.
These
punishments
are
left
upon
us
to
allay
our
pride
,
and
be
our
remembrancers
of
our
deplorable
miscrriage
.
It
had
been
an
occasion
of
pride
in
us
to
be
freed
from
punishment
at
the
first
appearance
of
a
Mediator
.
'T
is
reasonable
the
Soul
should
have
occasions
to
exercise
it self
in
a
grace
contrary
to
that
first
sin
pride
,
which
was
the
cause
of
the
fall
.
We
affected
to
be
Gods
,
and
punishment
is
left
that
we
may
know
we
are
but
Men
,
which
is
the
end
of
judgments
,
Psal.
9.20
.
Put
them
in
fear
,
O
Lord
,
that
the
Nations
may
know
they
are
but
Men
;
we
should
otherwise
think
our selves
Gods
.
We
are
so
inclin'd
to
sin
,
that
we
need
strong
restraints
,
and
so
swell'd
with
a
natural
pride
against
God
,
that
we
need
Thorns
in
the
Flesh
to
let
out
the
corrupt
matter
.
The
constant
hanging
the
Rod
over
us
makes
us
lick
the
dust
,
and
acknowledge
our selves
to
be
altogether
at
the
Lords
mercy
.
Though
God
hath
pardon'd
us
,
he
will
make
us
wear
the
halter
about
our
Necks
to
humble
us
.
4.
Patience
.
Were
there
no
punishments
,
there
would
be
but
little
occasion
for
patience
.
This
grace
would
not
have
had
its
extensive
exercise
,
its
full
formation
without
such
strokes
left
upon
the
creature
.
Resignation
to
God
,
which
is
the
beauty
of
grace
,
would
not
come
to
its
due
maturity
and
stature
without
such
trials
.
So
that
in
these
reasons
of
the
continuance
,
we
see
they
are
rather
advantages
to
Salvation
,
than
hindrances
,
by
promoting
through
the
influence
of
God's
grace
,
those
graces
in
us
which
are
necessary
to
a
happy
state
.
Use
.
1.
See
the
infinite
mercy
of
God
,
who
,
when
upon
the
defection
of
our
first
Parents
he
might
have
burnt
up
the
whole
world
as
he
did
Sodom
,
would
upon
the
Redeemers
account
,
who
stept
in
,
impose
so
light
a
punishment
upon
that
sin
;
't
is
but
light
in
comparison
of
what
the
nature
of
sin
deserves
,
every
sin
being
a
contempt
of
the
Majesty
of
God
,
and
a
slight
of
his
Authority
;
and
that
sin
having
greater
aggravations
attending
it
.
'T
is
a
merciful
punishment
,
it
might
have
been
an
everlasting
damnation
:
God
might
have
left
us
to
the
first
sentence
of
the
law
,
and
made
no
exchange
of
eternal
death
for
temporal
pains
:
He
might
have
been
deaf
to
the
voice
of
a
Mediator
,
and
put
his
mercy
to
silence
as
he
did
Moses
,
Speak
no
more
of
this
matter
;
but
his
Bowels
pull
his
Justice
by
the
Arm
,
and
hinder
that
fatal
stroke
;
and
a
Mediator
by
his
interposition
,
breaks
off
the
full
blow
from
us
,
by
taking
it
upon
himself
,
and
suffers
only
some
few
smart
drops
to
light
upon
us
.
Oh
wonderful
mercy
!
that
our
punishment
should
not
hinder
,
but
rather
further
our
everlasting
happiness
by
incomprehensible
grace
.
Let
not
then
our
punishments
for
sin
hinder
our
thankfulness
.
Let
our
Mouths
swell
with
praise
,
while
our
Bodies
crumble
away
by
diseases
,
and
Relations
drop
from
us
by
death
.
Let
us
love
God's
glory
,
admire
his
mercy
,
while
we
feel
his
Arrows
:
Whatever
our
punishments
are
,
there
is
more
matter
for
praise
than
murmuring
.
2.
How
should
we
bewail
original
sin
,
the
first
fall
of
man
.
'T
is
a
great
slighting
of
God
not
to
take
notice
either
of
his
judicial
,
or
fatherly
proceedings
.
As
we
are
to
lament
any
particular
sin
more
especially
when
the
judgments
of
God
,
which
bear
the
marks
of
that
sin
in
their
foreheads
,
are
upon
a
nation
or
person
,
so
,
though
we
are
to
bewail
the
sin
of
our
nature
at
all
times
,
yet
more
signally
when
the
strokes
of
God
,
the
remembrancers
of
it
,
are
most
signally
upon
us
.
A
Child
doth
more
particularly
think
of
his
fault
when
he
is
under
the
correcting
rod
for
it
.
We
should
scarce
think
of
original
sin
,
if
we
did
not
feel
original
punishment
.
All
the
pains
of
sin
should
be
considered
as
Gods
Sermon
to
us
,
and
we
should
under
them
be
afflicted
with
that
sin
,
as
we
may
suppose
Adam
and
Eve
were
,
when
they
first
heard
the
punishment
denounc'd
in
Paradice
,
when
they
had
a
sense
of
the
flourishing
Condition
they
had
lost
for
a
slight
temptation
.
To
turn
sorrow
for
pain
into
sorrow
for
our
first
sin
,
is
to
spiritualize
our
grief
,
and
sanctify
our
passion
.
3.
What
an
argument
for
patience
under
punishments
is
here
?
The
continuance
of
them
doth
not
hinder
our
Salvation
.
Shall
a
living
man
complain
,
a
man
for
the
punishment
of
his
sin
?
For
such
a
punishment
that
doth
not
hinder
his
eternal
welfare
,
but
by
the
grace
of
God
,
and
the
exercise
of
Faith
,
rather
promote
it
?
God
promised
as
well
as
threatned
:
both
his
mercy
and
righteousness
directs
him
to
that
which
is
most
for
his
honour
and
our
good
.
Let
us
not
by
any
impatience
charge
infinite
wisdom
with
blindness
or
unrighteousness
.
They
were
punishments
at
first
,
but
by
Faith
in
Christ
,
the
deportment
of
a
judge
is
changed
into
that
of
a
Father
.
Drusius
hath
an
observation
,
Psal.
56.10
.
In
God
will
I
praise
his
word
,
in
the
Lord
will
I
praise
his
word
.
The
first
word
Elohim
is
a
name
belonging
to
God
as
a
judg
,
the
2d
word
Jehovah
is
a
name
of
mercy
;
I
will
praise
God
,
whether
he
deal
with
me
in
a
way
of
justice
,
or
in
a
way
of
mercy
,
when
he
hath
thunder
in
his
voice
as
well
as
when
he
hath
hony
under
his
tongue
.
Oh
how
should
we
praise
God
,
and
pleasure
our selves
by
such
a
frame
?
When
our
distresses
ly
hard
upon
us
,
we
should
justify
Gods
holiness
.
So
the
Psalmist
,
or
rather
Christ
in
the
bearing
our
punishment
,
Psal.
22.1
.
But
thou
art
holy
,
when
he
expostulates
with
God
why
he
had
forsaken
him
,
justifies
Gods
holiness
.
Howsoever
thou
dealest
with
me
,
thou
art
holy
in
all
thy
waies
.
Thou
dost
me
no
wrong
;
why
should
I
complain
when
holiness
and
hatred
of
sin
guides
thee
,
in
all
those
actings
with
me
?
4.
How
earnest
should
we
be
to
get
rid
of
sin
?
By
pardon
,
by
Sanctification
.
Guilt
is
the
sting
of
punishment
.
Sin
only
embitters
trouble
.
The
Remission
and
Mortification
of
sin
is
the
health
of
the
Soul
.
If
the
arrows
head
be
out
of
a
wound
,
the
cure
will
be
more
easy
.
Look
upon
my
affliction
,
and
my
pain
,
and
forgive
all
my
sin
,
saith
the
Psalmist
,
Psal.
25.8
.
forgiveness
of
sin
would
mitigate
the
sharpness
of
his
pain
.
5.
How
should
we
act
faith
on
God
in
Christ
before
,
and
under
such
a
condition
of
punishment
?
As
we
can
never
love
God
too
much
,
because
he
is
the
highest
good
,
so
we
can
never
trust
God
too
much
,
because
he
is
one
of
immutable
truth
;
when
we
are
in
straits
,
it
is
not
for
want
of
faithfulness
in
God
,
but
for
want
of
Faith
in
us
,
that
we
are
many
times
not
preserved
.
We
distrust
God
,
and
this
is
the
cause
we
fall
into
many
distresses
,
which
otherwise
would
not
come
upon
us
,
or
be
quickly
removed
from
us
.
Did
we
grasp
the
promises
closely
,
and
plead
them
earnestly
,
we
should
often
find
the
deliverance
we
desire
.
We
pray
,
but
we
pray
not
in
Faith
,
we
cry
for
deliverance
,
but
not
with
confidence
,
we
plead
Gods
power
but
forget
his
promise
.
Many
temporal
promises
are
not
perform'd
to
us
,
not
for
want
of
truth
in
God
,
but
for
want
of
faith
in
us
.
Particular
fiduciary
acts
will
draw
out
the
riches
of
a
promise
,
for
want
of
which
we
remain
poor
in
the
midst
of
abundance
.
Some
think
that
the
promise
made
to
Josiah
of
his
dying
in
peace
,
which
phrase
is
usually
meant
in
Scripture
of
a
peacable
death
upon
the
bed
,
was
not
performed
,
because
Josiah
was
out
of
the
way
against
the
precept
of
God
,
and
therefore
could
not
act
faith
requisite
to
the
fulfilling
of
that
promise
,
for
faith
is
much
dampt
in
its
actings
under
present
contracted
guilt
.
[
](A32724-e50240-b)†
†
Tho.
Goodwin
.
This
Faith
in
promises
for
outward
preservation
,
is
not
an
absolute
,
infallible
assurance
that
God
will
bestow
such
outward
things
(
because
the
promises
themselves
are
not
absolute
)
but
it
is
rather
an
indefinite
act
of
recumbency
,
and
submission
,
referring
it
to
his
good
pleasure
towards
us
.
But
it
is
certain
we
are
very
much
defective
in
acting
Faith
upon
promises
for
temporal
mercies
,
because
it
is
an
Epidemical
distemper
in
us
to
trust
God
with
our
Souls
rather
than
with
our
bodies
,
and
outward
concerns
.
1.
Exercise
Faith
before
such
a
time
.
Furnish
your selves
with
the
comforts
of
the
Covenant
,
and
the
efficacy
of
the
death
of
Christ
.
In
bodily
distempers
our
minds
are
discomposed
and
we
cannot
have
that
Freedom
of
thoughts
and
spiritual
reflections
.
This
is
the
way
to
engage
God
,
who
is
the
best
assistant
,
a
very
present
help
in
time
of
trouble
.
2.
Exercise
it
in
the
use
of
spiritual
means
.
God
never
Commanded
us
to
trust
him
but
in
his
own
methods
.
That
is
not
trust
in
God
which
is
attended
with
any
wilful
Omissions
.
If
we
be
careful
in
doing
our
duty
,
God
will
be
careful
in
doing
what
belongs
to
him
.
Prayer
is
the
best
means
for
Faith
to
exercise
it self
in
.
A
spirit
of
Prayer
before-hand
is
a
sign
of
good
success
.
When
the
heart
is
drawn
out
to
cry
,
it
is
a
sign
God
stands
ready
with
the
mercy
in
his
hand
.
Times
of
distress
are
times
of
calling
upon
,
God
,
Psal.
18.6
.
In
my
distress
I
called
upon
the
Lord
,
and
he
heard
my
cry
.
God
is
to
be
acknowledged
in
all
our
ways
,
Prov.
3.6
.
In
the
beginning
by
prayer
for
his
direction
,
in
the
end
by
praises
for
the
success
.
We
are
usually
more
earnest
in
trouble
.
We
have
not
at
all
times
an
equal
fervency
.
Christ
himself
(
some
say
)
had
not
,
for
when
he
was
in
his
agony
he
prayed
more
earnestly
than
before
,
Luke
22.44
.
3.
Act
Faith
upon
the
Relation
God
bears
to
you
.
He
is
our
Father
.
We
trust
earthly
Fathers
,
and
are
confident
they
will
not
abuse
us
.
How
much
more
ought
we
to
trust
our
heavenly
Father
,
and
not
doubt
of
his
sincerity
towards
us
?
The
greater
the
trouble
,
the
more
we
should
plead
Gods
relation
to
us
.
Our
Saviour
in
the
garden
,
Mat.
26.39
,
42.
at
his
entrance
into
his
passion
for
us
,
prays
to
God
by
the
title
of
my
Father
,
whereas
at
other
times
he
calls
God
Father
without
that
appropriation
;
But
now
he
would
excite
his
confidence
,
and
trust
in
God
,
and
those
promises
he
had
made
him
to
assist
him
in
that
hour
.
4.
Act
Faith
upon
the
attributes
of
God
.
There
is
nothing
in
God
can
affright
a
believer
.
There
is
not
an
attribute
but
seems
fixed
in
God
to
encourage
our
dependance
on
him
in
any
strait
,
wisdom
,
mercy
,
truth
,
omniscience
,
power
,
justice
too
(
for
what
comfort
could
we
have
to
trust
in
an
unjust
God
?
)
All
which
attributes
are
promised
to
be
assistant
to
a
believer
in
any
case
of
need
,
in
the
Covenant
of
grace
,
where
God
makes
himself
over
to
us
as
our
God
,
and
therefore
all
that
God
hath
,
and
is
,
is
promised
there
for
our
good
.
Upon
the
Power
of
God
.
Gods
Omnipotence
was
the
ground
of
our
Saviours
prayer
to
him
in
his
distress
,
and
that
which
the
Apostle
seems
to
intimate
his
eyeing
of
,
Heb.
5.7
.
He
offered
up
prayers
unto
him
that
was
able
to
save
him
from
death
.
And
,
Psal.
16.1
.
The
Psalmist
,
or
rather
Christ
,
pleads
the
power
of
God
.
Preserve
me
O
Lord
,
for
in
thee
do
I
put
my
trust
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aquila
renders
it
strong
.
Plead
the
truth
of
God
in
his
promise
.
The
promise
that
preceded
the
threatning
,
viz.
The
bruising
the
Serpents
head
,
the
defeating
all
his
plots
and
designs
,
whereof
this
was
one
,
to
bring
man
into
a
state
of
punishment
.
There
is
a
promise
which
hath
been
especially
tryed
and
made
good
,
though
all
in
the
book
of
God
have
been
found
true
,
Psal.
18.30
.
The
Word
of
the
Lord
is
tryed
.
Not
one
word
but
the
truth
of
it
hath
been
tryed
;
but
especially
this
word
,
That
God
is
a
buckler
to
them
that
trust
in
him
,
i.
e.
That
he
will
preserve
and
defend
depending
believers
.
5.
Act
Faith
upon
Christ
.
Hath
God
delivered
Christ
to
death
?
It
must
be
for
some
glorious
end
;
not
for
destruction
of
the
Creature
,
that
might
have
been
done
without
the
death
of
his
Son
;
but
for
remission
;
if
so
,
there
is
sufficient
ground
to
trust
him
for
every
thing
else
.
We
have
a
merciful
high
Priest
,
which
encourageth
us
to
make
our
addresses
to
him
.
He
cannot
but
be
touched
with
the
feeling
of
our
infirmities
,
our
penal
infirmities
which
he
suffered
,
our
sinful
infirmities
for
which
he
suffered
.
Where
can
he
shew
his
mercy
but
in
our
misery
?
Are
we
under
Gods
strokes
?
Christ
himself
felt
them
,
that
he
might
the
better
pity
us
.
Are
we
in
such
cases
tempted
to
despond
and
distrust
?
He
felt
such
fiery
darts
of
the
Devil
that
he
might
the
better
commiserate
us
.
Run
to
him
and
cry
out
,
Blessed
Redeemer
,
Compassionate
high
Priest
,
let
thy
pity
break
out
to
allay
my
grief
,
and
support
my
weakness
.
Take
a
few
encouragements
to
fiduciary
acts
.
1.
Nothing
is
more
pleasing
to
God
.
The
continuance
in
Faith
is
the
necessary
condition
of
our
Salvation
.
Nothing
more
honours
him
.
We
honour
his
wisdom
and
goodness
,
when
we
acknowledge
that
he
hath
a
singular
care
of
his
Creatures
,
and
trust
him
in
his
own
methods
;
we
own
his
skill
in
governing
and
his
goodness
in
bringing
every
thing
about
to
the
best
end
.
Christ
hath
given
us
the
highest
example
of
trust
,
and
highly
pleased
God
in
it
,
in
coming
into
the
world
to
dye
upon
Gods
bare
word
and
oath
.
'T
is
all
we
can
do
to
glorifie
God
.
Other
graces
glorifie
some
particular
attribute
,
but
confidence
in
God
glorifies
all
in
the
lump
,
his
wisdom
,
righteousness
,
faithfulness
mercy
,
truth
,
omniscience
and
power
.
There
is
no
attribute
but
gives
a
particular
encouragement
to
Faith
,
and
there
is
no
attribute
but
Faith
returns
a
revenue
of
glory
to
.
Despondency
disparageth
the
Fathers
affection
and
the
Redeemers
love
;
if
we
do
not
trust
him
,
we
imply
that
he
hath
not
either
wisdom
,
or
love
,
or
power
,
or
faithfulness
enough
to
be
trusted
by
us
,
and
that
his
word
is
of
no
value
.
2.
Nothing
is
more
successfull
.
'T
is
the
argument
the
Psalmist
or
rather
Christ
useth
,
Psal.
16.1
.
Preserve
me
.
Why
?
Because
I
trust
in
the.
Trust
in
God
is
a
strong
argument
to
prevail
with
God
for
preservation
.
All
the
ancient
Fathers
were
delivered
by
God
upon
their
trust
,
Psal.
22.4
,
5.
Our
Fathers
trusted
in
thee
,
they
trusted
and
thou
didst
deliver
them
,
they
cryed
unto
thee
,
and
were
delivered
,
they
trusted
in
thee
,
and
were
not
confounded
.
Faith
in
Gospel-promises
is
not
a
grace
of
a
new
date
.
'T
is
as
old
as
Adams
fall
,
as
old
as
the
Patriarchs
,
and
successful
in
all
ages
of
the
world
.
They
were
under
new-Covenant
promises
,
and
had
new-Covenant
deliverances
before
the
promises
were
actually
sealed
by
the
blood
of
Christ
.
How
much
stronger
ground
have
we
of
trust
now
?
Faith
draws
out
the
treasures
of
God
,
and
sets
God
on
work
to
display
both
his
wisdom
,
goodness
and
power
,
Psal.
31.19
.
How
great
is
thy
goodness
which
thou
hast
laid
up
for
them
that
fear
thee
,
which
thou
hast
wrought
for
them
that
trust
in
thee
!
Much
more
when
Faith
is
vigorously
acted
.
Unbelief
binds
Gods
hands
,
Faith
then
draws
forth
that
power
which
unbelief
locks
up
.
God
is
first
the
hope
of
Israel
,
and
then
the
Saviour
thereof
in
times
of
trouble
,
Jer.
14.8
.
of
every
one
of
Israel
.
Where
God
inspires
with
a
humble
confidence
in
himself
,
there
is
hope
of
success
,
for
God
will
not
frustrate
the
expectation
of
that
which
he
hath
been
the
author
of
in
his
Creature
.
David
had
found
such
good
evidence
of
this
,
that
he
tells
God
he
would
make
bold
with
him
upon
every
occasion
of
fear
.
Psal.
57.3
.
What
time
I
am
afraid
I
will
trust
in
thee
.
3.
Nothing
more
calms
the
spirit
.
A
fiduciary
reliance
on
God
is
the
way
to
live
free
from
fears
and
anxieties
.
Faith
is
an
establishing
grace
.
By
Faith
we
stand
.
What
storms
would
be
in
the
minds
of
poor
passengers
in
a
Ship
,
as
great
as
those
in
the
Sea
,
if
they
had
no
Pilot
to
direct
them
?
How
soon
would
the
arrival
of
a
skilful
Steers-man
,
in
whom
they
could
confide
,
and
that
knew
the
shelves
and
rocks
upon
the
coast
,
calm
their
disquiets
?
Well
then
,
to
Sum
up
all
,
This
very
Scripture
is
a
Letter
of
comfort
,
writ
only
to
women
in
the
state
of
Child-bearing
;
claim
it
as
your
right
by
Faith
.
What
comfort
is
here
to
appeal
from
the
threatning
to
the
promise
,
from
God
as
a
Judg
to
God
as
a
Father
,
from
God
angry
to
God
pacified
in
Christ
?
How
comfortable
is
this
,
that
when
God
seems
to
fight
against
you
with
his
punishments
,
you
can
take
off
the
edge
of
his
weapons
by
the
pleas
of
his
promise
?
Oh
blessed
God
,
who
arms
a
believer
against
himself
,
before
he
arms
himself
against
a
believer
!
You
can
never
be
under
the
curse
if
you
have
Faith
,
as
long
as
God
is
sensible
of
his
own
credit
in
the
promise
.
In
the
material
part
of
the
punishment
there
is
no
difference
between
a
believer
and
an
unbeliever
;
Jacob
is
pincht
with
famine
as
well
as
the
Canaanite
;
but
Jacob
is
in
Covenant
,
and
hath
a
God
in
Heaven
and
a
Joseph
in
Aegypt
to
preserve
him
.
God
directs
every
pain
in
all
by
his
providence
,
in
believers
by
a
particular
love
;
every
gripe
in
all
the
Physick
he
gives
us
.
He
orders
even
his
contendings
with
his
creature
in
such
a
measure
as
the
spirit
may
not
fail
before
him
;
Isa.
57.16
.
A
DISCOURSE
OF
THE
Sins
of
the
Regenerate
.
1
John
3.9
.
Whosoever
is
born
of
God
doth
not
commit
sin
,
for
his
Seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
.
THE
Apostle
having
exhorted
the
Saints
to
whom
he
writes
in
the
former
Chapter
,
to
abide
in
Christ
,
and
to
do
righteousness
,
v.
28.29
.
follows
on
this
Exhortation
,
with
several
arguments
and
demonstrations
,
that
a
true
Christian
is
not
only
bound
to
do
so
,
but
that
he
indeed
doth
so
.
1.
From
that
hope
which
hath
eternal
happiness
for
its
Object
,
v.
2
,
3.
Where
this
hope
is
truly
founded
,
it
will
inflame
us
with
a
desire
and
endeavour
after
holiness
,
which
is
a
necessary
means
to
attain
it
.
There
will
be
an
endeavour
to
be
like
that
Head
here
,
which
they
hope
to
be
perfectly
like
hereafter
.
2.
From
the
contrariety
of
sin
to
the
Law
of
God
.
'T
is
not
reasonable
,
neither
can
there
be
such
a
disingenuous
disposition
in
any
,
to
transgress
the
Laws
of
that
person
from
whom
only
he
expects
his
highest
felicity
;
and
the
Law
of
God
being
pure
and
perfect
,
sin
being
contrary
unto
it
,
must
be
filthy
and
unreasonable
.
A
Christian
who
is
guided
by
this
Law
,
will
not
transgress
it
.
3.
From
the
End
of
Christs
coming
,
which
was
to
take
away
sin
,
v.
5.
And
a
Christian
ought
not
to
endeavour
to
frustrate
the
Ends
of
Christ's
coming
by
the
nourishment
of
that
which
he
came
to
destroy
.
4.
From
the
Communion
they
have
with
Christ
;
abiding
in
him
,
they
sin
not
;
if
any
man
sin
,
it
is
an
evident
sign
he
hath
not
the
knowledge
of
Christ
,
v.
6.
nor
ever
was
conform'd
to
that
pattern
.
Where
there
is
a
Communion
with
Christ
,
it
is
necessary
such
an
one
should
be
righteous
,
because
Christ
was
so
.
5.
From
the
first
Author
of
sin
,
the
Devil
;
he
that
sins
,
hath
a
communion
with
the
Devil
,
v.
8.
as
he
that
doth
righteousness
,
hath
a
communion
with
Christ
.
And
to
maintain
the
design
and
works
of
the
Devil
,
is
to
walk
contrary
to
the
end
and
design
of
Christ
,
which
was
to
destroy
the
works
of
the
Devil
;
those
therefore
that
indulge
themselves
in
sin
,
are
the
Seed
of
the
Devil
.
6.
From
the
New
Nature
of
a
Christian
,
which
hinders
him
from
sin
,
v.
9.
Whosoever
is
born
of
God
doth
not
commit
sin
,
&c.
Various
expositions
there
are
of
this
.
The
greatest
difficulty
lies
in
those
words
;
[
Doth
not
commit
sin
,
and
cannot
sin
.
]
1.
He
ought
not
to
sin
.
Cannot
indeed
is
sometimes
taken
for
ought
not
;
as
Acts
4.20
.
For
we
cannot
but
speak
the
things
which
we
have
seen
and
heard
.
They
had
a
Physical
ability
to
hold
their
peace
,
but
morally
they
could
not
,
because
of
Christ's
Precept
to
them
to
publish
those
things
.
What
we
cannot
lawfully
do
,
we
cannot
do
;
Non
possumus
quod
non
jure
possumus
;
what
we
cannot
honourably
do
,
we
are
said
not
to
be
able
to
do
,
Mark
6.5
.
He
could
there
do
no
mighty
work
.
Christ
had
natural
ability
to
do
mighty
works
there
,
but
morally
he
could
not
,
honourably
he
could
not
,
because
of
their
unbelief
,
which
was
a
moral
hinderance
;
and
according
to
God's
Methods
,
there
was
no
hope
of
doing
any
good
among
them
;
their
unbelief
was
so
strong
,
they
gave
him
no
opportunity
to
do
any
mighty
work
.
But
this
is
not
the
meaning
of
cannot
here
,
ought
not
.
For
an
unrenewed
man
ought
not
to
sin
any
more
than
a
regenerate
man
.
But
the
Apostle
attributes
here
something
peculiar
to
the
regenerate
,
adding
the
reason
[
because
he
is
born
of
God
.
]
Though
it
carry
in
it
something
of
an
obligation
in
a
higher
manner
than
upon
a
meer
natural
man
:
He
ought
not
to
sin
,
not
only
upon
the
general
obligation
which
lies
upon
all
men
not
to
sin
,
but
upon
the
more
special
one
of
his
state
,
being
a
Son
of
God
,
which
ought
to
be
counted
a
moral
impossibility
by
a
righteous
man
.
Regeneration
gives
a
man
no
advantage
to
sin
,
no
external
licence
,
no
internal
liberty
or
ability
to
sin
;
for
the
Apostle
useth
this
as
an
argument
to
them
,
as
well
as
an
establishment
,
not
to
sin
,
because
they
are
born
of
God
,
which
was
a
more
special
obligation
upon
them
not
to
sin
,
than
what
they
had
by
nature
.
2.
He
cannot
sin
so
easily
.
'T
is
not
impossible
,
but
difficult
for
him
to
sin
,
because
by
receiving
grace
,
he
receives
a
principle
contrary
to
sin
,
and
so
hath
a
principle
of
resistance
against
it
:
Or
,
because
by
that
grace
he
is
inclined
not
to
sin
,
and
so
there
is
inchoativè
,
an
impossibility
of
sinning
,
which
shall
hereafter
be
perfected
;
Not
a
simple
impossibility
,
but
secundum
quid
:
He
endeavours
to
work
as
one
born
of
God
,
and
follows
the
motions
of
the
Spirit
against
the
sin
to
which
he
is
tempted
.
He
cannot
sin
,
i.
e.
't
is
a
hard
matter
for
him
to
sin
;
for
considering
the
efficacy
of
grace
,
and
the
assistances
attending
it
,
it
is
a
difficult
thing
for
a
righteous
man
to
be
brought
under
the
power
of
sin
;
he
may
sin
easily
in
respect
of
the
frailty
of
the
flesh
,
but
not
so
easily
in
regard
of
the
abiding
of
the
Seed
in
him
,
which
helps
him
to
beware
of
sin
.
Grace
being
a
divine
habit
,
hath
the
nature
of
a
habit
,
which
is
to
incline
the
person
to
acts
proper
to
that
habit
,
and
facilitate
those
acts
,
as
a
man
that
hath
the
habit
of
an
Art
or
Trade
,
can
with
more
ease
work
in
it
than
any
other
.
3.
He
cannot
sin
,
in
sensu
formali
,
as
he
is
regenerate
,
or
ex
vi
talis
nativitatis
.
Grace
cannot
sin
,
because
it
can
do
nothing
but
what
pertains
to
the
nature
of
it
;
as
the
heat
cannot
cool
,
unrighteousness
cannot
do
good
.
Fire
doth
not
moisten
per
se
,
nor
Water
naturally
heat
.
But
it
is
not
said
,
The
Seed
of
God
cannot
sin
;
but
in
the
Concrete
,
He
that
is
born
of
God
;
and
he
that
hath
the
Seed
remaining
in
him
cannot
sin
.
A
gracious
man
as
a
gracious
man
cannot
sin
,
for
grace
being
a
good
habit
,
is
not
capable
of
producing
acts
contrary
to
its
nature
.
Sin
in
a
regenerate
man
proceeds
not
from
his
grace
,
but
from
his
corruption
.
Grace
cannot
be
the
principle
of
evil
.
But
because
his
grace
is
imperfect
,
dwelling
among
remainders
of
sin
,
therefore
a
man
sins
,
though
this
principle
in
him
keeps
sin
from
attaining
a
full
dominion
and
superiority
.
Yet
though
he
doth
sin
,
his
sin
is
not
the
proper
fruit
of
the
form
whereby
he
is
regenerate
.
4.
He
cannot
sin
in
sensu
composito
;
as
long
as
he
is
regenerate
,
as
long
as
the
Seed
remains
in
him
,
as
long
as
he
follows
the
motions
of
the
Spirit
,
and
Grace
,
which
are
able
to
overcome
the
motions
of
concupiscence
;
but
he
may
give
up
the
grace
.
As
an
impregnable
Tower
cannot
be
taken
as
long
as
it
is
defended
by
those
within
;
but
they
may
fling
away
their
Arms
,
and
deliver
it
up
.
Grace
quantum
est
ex
parte
sua
,
renders
a
man
impeccable
,
as
long
as
it
continues
in
him
;
as
Innocency
did
render
Adam
immortal
,
as
long
as
he
persisted
in
it
.
But
we
may
ex
culpâ
nostrâ
,
lose
it
by
mortal
sin
,
and
so
perish
,
as
Adam
by
his
own
will
lost
the
integrity
of
his
Nature
,
and
was
thereby
made
subject
to
death
.
This
is
founded
upon
a
false
Hypothesis
,
viz.
That
Grace
may
be
lost
:
And
the
Text
renders
the
being
born
of
God
,
and
the
Seed
remaining
in
us
,
to
be
the
reason
why
we
cannot
sin
,
not
the
condition
of
our
not
sinning
;
for
if
it
remains
,
and
we
cannot
sin
therefore
,
how
can
any
sin
come
in
to
expel
that
which
preserves
us
from
it
?
A
man
must
cease
,
according
to
what
the
Apostle
here
writes
,
to
be
born
of
God
,
before
he
can
sin
in
that
sense
the
Apostle
means
.
5.
He
doth
not
commit
sin
,
and
cannot
sin
,
i.
e.
Grave
peccatum
,
the
mortal
sin
,
and
persist
in
it
.
The
sin
of
unbelief
,
which
is
called
in
Scripture
by
way
of
eminency
[
Sin
,
and
the
Sin
]
't
is
the
chief
sin
the
Spirit
convinceth
of
;
't
is
the
sin
that
easily
besets
us
,
Heb.
12.1
.
Let
us
lay
aside
every
weight
,
and
the
sin
which
doth
so
easily
beset
us
,
i.
e.
especially
unbelief
.
Though
this
be
true
,
yet
it
is
not
the
full
meaning
and
sense
of
it
.
6.
He
doth
not
commit
sin
,
and
cannot
sin
,
as
the
Devil
doth
,
or
as
one
that
is
of
a
diabolical
nature
,
as
one
that
is
acted
by
the
Devil
;
which
is
clear
by
the
Antithesis
,
v.
8.
He
that
commits
sin
,
is
of
the
Devil
,
for
the
Devil
sins
from
the
beginning
.
He
cannot
set
himself
against
Christ
,
as
the
Devil
doth
,
as
the
Pharisees
did
,
in
which
respect
our
Saviour
calls
them
the
Children
of
the
Devil
,
for
their
remarkable
and
constant
opposition
to
him
.
He
cannot
make
a
practice
of
sin
,
and
persist
in
it
,
as
the
Devil
doth
,
who
began
to
sin
presently
after
the
Creation
,
and
continueth
in
it
ever
since
.
He
sins
,
the
present
tence
noting
the
continued
act
of
the
Devil
.
Sin
may
be
consider'd
two
ways
;
viz.
As
to
1.
The
Act
of
sin
.
Thus
a
Believer
sins
.
2.
The
Habit
of
sin
,
or
custom
in
it
.
When
a
man
runs
to
sin
freely
,
willingly
,
and
is
not
displeased
with
it
.
Thus
a
Believer
doth
not
commit
sin
,
nor
cannot
sin
.
He
commits
it
not
.
Potiùs
patitur
quàm
facit
;
he
gives
not
a
full
consent
to
it
;
he
hates
it
while
he
cannot
escape
it
.
He
is
not
such
a
committer
of
it
,
as
to
be
the
servant
of
sin
,
John
8.34
.
He
that
commits
sin
,
is
the
servant
of
sin
;
because
he
serves
with
his
mind
the
Law
of
God
:
He
bestows
not
all
his
thoughts
and
labour
upon
sin
,
in
making
provision
for
the
flesh
,
Rom.
13.14
.
in
being
a
Caterer
for
sin
:
He
yields
not
up
his
Members
as
Instruments
of
unrighteousness
unto
sin
;
he
doth
not
let
sin
reign
in
his
mortal
body
,
nor
yield
a
voluntary
obedience
to
it
in
the
lusts
thereof
,
Rom.
6.12
,
13.
for
,
being
God's
Son
,
he
cannot
be
sins
Servant
;
he
cannot
sin
in
such
a
manner
,
and
so
absolutely
,
as
one
of
the
Devil's
Children
,
one
born
of
the
Devil
.
His
Seed
remains
in
him
]
His
,
refers
to
God
,
or
the
person
born
of
God
.
God's
Seed
efficiently
,
man's
Seed
subjectively
.
Born
of
God
.
]
Twice
repeated
:
In
the
first
is
chiefly
intended
the
declaration
of
the
State
,
in
the
second
the
disposition
,
or
likeness
to
God
.
Observe
,
1.
The
Description
of
a
Christian
:
[
Born
of
God
.
2.
The
Priviledge
of
this
Birth
,
or
Effects
of
it
.
1.
Inactivity
to
sin
;
[
He
doth
not
commit
it
.
2.
Inability
to
sin
;
[
He
cannot
.
3.
The
ground
and
reasons
of
those
Priviledges
.
1.
The
inward
Form
or
Principle
whereby
he
is
regenerate
,
which
makes
him
unactive
.
2.
The
Efficient
Cause
,
which
makes
him
unable
;
[
Born
of
God
;
or
likeness
to
God
makes
him
unable
.
4.
The
latitude
of
them
in
regard
of
the
Subject
;
[
Whosoever
;
every
regenerate
man
.
I
intend
not
to
run
thorow
all
the
parts
of
this
Text
,
having
only
chose
it
as
a
bar
to
presumption
,
which
may
be
occasioned
by
the
former
Doctrine
,
upon
mens
false
suppositions
of
their
having
grace
.
There
needs
not
any
Doctrine
from
the
Text
;
but
if
you
please
take
this
:
Doct.
There
is
a
mighty
difference
between
the
sining
of
a
regenerate
and
a
natural
man
:
A
regenerate
man
doth
not
,
neither
can
commit
sin
in
the
same
manner
as
an
unregenerate
man
doth
.
That
I
may
not
be
mistaken
,
observe
,
when
I
use
the
word
May
sin
,
I
understand
it
of
a
May
of
possibility
,
not
a
May
of
lawfulness
:
And
when
I
say
a
regenerate
man
cannot
sin
so
or
so
,
understand
it
of
a
settled
habitual
frame
;
distinguish
between
passion
,
and
surprise
,
a
sudden
effort
of
nature
,
and
an
habitual
and
deliberate
determination
.
The
sense
of
this
cannot
I
shall
lay
down
in
several
Propositions
.
1.
It
is
not
meant
exclusively
of
lesser
sins
,
or
sins
of
infirmity
.
There
are
sins
of
daily
incursion
and
lighter
skirmishes
;
there
are
some
open
,
some
secret
assaults
,
a
multitude
of
secret
faults
,
Psal.
19.12
.
undiscernable
and
unknown
.
Every
good
man
is
like
Jacob
,
though
he
hath
one
thigh
sound
,
he
hath
another
halting
.
I
do
not
find
that
ever
God
intended
to
free
any
in
this
life
from
the
remainders
of
sin
:
What
he
hath
not
evidenc'd
to
have
done
in
any
,
we
may
suppose
he
intended
not
to
do
.
'T
is
a
total
Apostacy
,
not
a
partial
Fall
,
that
the
Covenant
provides
against
.
Christ
in
his
last
prayer
,
prays
for
Believers
preservation
,
and
gradual
sanctification
,
not
for
their
present
perfection
.
The
very
Office
of
Advocacy
erected
in
Heaven
,
supposeth
sins
after
regeneration
,
and
during
our
continuance
in
the
world
,
1
John
2.1
.
My
little
Children
,
I
write
unto
you
that
you
sin
not
;
and
if
any
man
sin
;
we
have
an
Advocate
with
the
Father
.
In
many
things
we
offend
all
,
James
3.2
.
Not
only
you
that
are
the
inferior
sort
of
Christians
,
but
we
Apostles
.
We
is
extensive
;
All
offend
in
many
things
.
'T
is
implyed
in
the
Lord's
Prayer
,
the
daily
standing
Pattern
.
As
we
are
to
pray
for
our
daily
bread
,
so
for
a
daily
pardon
,
and
against
daily
temptations
,
which
supposeth
our
being
subject
to
the
one
,
and
our
commission
of
the
other
.
The
brightest
Sun
hath
its
spots
;
the
clearest
Moon
her
dark
parts
.
The
Church
in
her
highest
comeliness
in
this
world
hath
her
blackness
of
sin
,
as
well
as
of
affliction
;
because
,
though
sin
be
dismounted
from
its
Throne
by
grace
,
it
is
not
expelled
out
of
its
residence
:
It
dwells
in
us
,
though
it
doth
not
rule
over
us
,
Rom.
7.20
.
And
it
cannot
but
manifest
it self
by
its
fruits
while
it
remains
.
Yet
those
sins
do
not
destroy
our
Adoption
.
Christ
in
his
Sermon
on
the
Mount
to
his
Disciples
,
supposeth
the
inherency
of
sin
,
with
the
continuance
of
the
relation
of
Children
,
Matth.
7.11
.
If
then
you
being
evil
know
how
to
give
good
gifts
to
your
Children
,
how
much
more
shall
your
Father
which
is
in
Heaven
give
good
things
to
them
that
ask
him
?
He
doth
acknowledge
them
evil
while
he
calls
God
their
Father
,
and
gives
them
the
title
of
Children
.
To
sin
is
to
decline
from
that
rectitude
in
an
act
,
which
the
Agent
ought
to
observe
.
In
this
respect
we
sin
,
according
to
the
tenour
of
the
Law
,
in
every
thing
we
do
,
though
not
according
to
the
tenour
of
the
Gospel
.
2.
A
regenerate
man
cannot
live
in
the
customary
practice
of
any
known
sin
,
either
of
omission
,
or
commission
.
1.
Not
in
a
constant
omission
of
known
duties
.
If
a
good
man
falls
into
a
gross
sin
,
he
doth
not
totally
omit
the
performance
of
common
duties
to
God
:
Not
that
this
attendance
on
God
in
his
Ordinances
doth
of
it self
argue
a
man
to
be
a
good
man
;
for
many
that
walk
in
a
constant
course
of
sin
,
may
from
natural
Conscience
and
Education
be
as
constant
in
the
performing
external
services
as
he
is
.
'T
is
a
proper
note
of
an
Hypocrite
,
that
he
will
not
always
delight
himself
in
the
Almighty
,
nor
always
call
upon
God
,
Job
27.10
.
i.
e.
not
customarily
:
Whence
it
follows
,
that
a
delight
in
God
in
duties
of
Worship
,
is
a
property
of
a
regenerate
man
.
An
act
of
sin
may
impair
his
liveliness
in
them
,
but
not
cause
him
wholly
to
omit
them
.
We
need
not
question
but
David
,
in
the
time
of
his
impenitency
,
did
go
to
the
Tabernacle
,
attend
upon
the
Worship
of
God
:
'T
is
not
likely
that
for
ten
months
together
he
should
wholly
omit
it
,
though
no
doubt
but
he
was
dead-hearted
in
it
,
which
is
intimated
when
he
desires
a
free
spirit
,
Ps.
51.
&
prayes
for
quickening
,
Psa.
143.11
.
one
of
his
Penitential
Psalms
.
A
total
neglect
of
Ordinances
and
Duties
,
is
a
shrewd
sign
of
a
total
Apostacy
,
and
that
grace
was
never
in
such
a
mans
heart
;
especially
a
total
omission
of
prayer
;
this
is
an
high
contempt
of
God
,
denying
him
to
be
the
Author
of
our
mercies
,
depriving
him
of
the
prerogative
of
governing
the
world
,
disowning
any
need
of
him
,
any
sufficiency
in
him
,
declaring
we
can
be
our
own
Gods
,
and
subsist
of
our selves
without
him
,
and
that
there
is
no
need
of
his
blessing
.
Grace
,
though
sunk
under
a
sin
,
will
more
or
less
desire
its
proper
nourishment
,
the
Milk
of
the
Word
,
and
other
Institutions
of
God
.
Nature
,
though
opprest
by
a
disease
,
will
require
food
to
keep
it
alive
.
A
good
man
in
this
case
is
like
the
Planets
,
which
though
they
be
turned
about
daily
from
East
to
West
,
by
the
motion
of
the
primum
mobile
,
yet
they
still
keep
up
their
proper
motion
from
West
to
East
,
either
slower
or
quicker
.
2.
Not
in
a
customary
commission
of
any
known
sin
.
To
work
iniquity
,
is
the
proper
character
of
natural
men
,
hence
called
workers
of
iniquity
,
Psal.
5.5
.
Thou
hatest
all
workers
of
iniquity
.
And
by
the
same
title
are
they
called
by
Christ
at
the
Day
of
Judgment
;
Depart
from
me
all
you
workers
of
iniquity
,
that
contrive
,
lay
the
plat-form
of
it
,
and
work
at
it
as
at
a
Trade
,
or
as
a
curious
piece
of
Art
.
'T
is
one
thing
to
sin
,
another
to
commit
or
do
a
sin
,
Psal.
119
3.
They
do
not
iniquity
,
they
walk
in
his
ways
;
their
usual
,
constant
course
is
in
the
way
of
God
;
they
do
not
iniquity
,
they
settle
not
to
it
,
take
not
pleasure
in
it
as
their
work
and
way
of
livelihood
.
So
it
is
the
character
of
an
ungodly
man
to
walk
in
the
ways
of
sin
.
Walking
according
to
the
course
of
the
world
,
and
fulfilling
the
desires
of
the
flesh
,
are
one
and
the
same
thing
,
Ephes.
2.2
,
3.
A
good
man
may
step
into
a
way
of
sin
,
but
he
walks
not
in
it
,
to
make
it
either
his
business
or
recreation
.
So
walking
in
sin
,
and
living
in
sin
,
are
put
together
:
What
is
called
walking
after
the
flesh
,
Rom.
8.1
.
is
called
living
after
the
flesh
,
v.
13.
which
is
the
same
with
committing
sin
in
the
Text
:
So
ways
and
doings
are
joyned
together
,
Zach.
1.6
.
To
make
sin
our
way
or
walk
,
is
when
a
man
chuses
it
as
a
particular
trade
and
way
of
living
.
A
good
man
in
sin
is
out
of
his
way
;
a
wicked
man
in
sin
is
in
his
way
;
a
good
man
will
not
have
so
much
as
one
way
of
sin
,
a
wicked
hath
many
ways
,
for
he
seeks
out
many
inventions
.
Not
one
Example
of
the
gross
fall
of
a
good
man
in
Scripture
will
countenance
any
pretence
for
a
course
in
sin
;
for
either
they
were
not
in
a
course
of
sin
,
or
it
was
not
a
course
of
known
sins
.
Noah
was
drunk
but
once
,
yet
that
was
not
a
sin
of
the
same
hue
with
that
among
us
.
He
first
found
out
the
fruits
of
the
Vine
,
Gen.
9.20
.
knew
nothing
of
the
strength
of
the
Grape
,
and
therefore
might
easily
be
overcome
by
an
unusual
liquor
.
Lot's
Incest
was
but
twice
,
and
that
unwillingly
:
He
knew
not
his
Daughters
lying
down
,
or
rising
neither
time
,
Gen.
19.33
,
35.
And
for
his
Daughters
,
some
think
that
they
thought
there
was
no
man
left
upon
the
Earth
but
their
Father
,
but
that
is
not
clear
;
for
Lot
had
been
in
Zoar
,
and
departed
thence
to
the
Mountain
where
their
fact
was
committed
.
His
drunkenness
admits
of
some
aggravations
;
it
was
no
fit
season
for
him
to
swill
after
so
sharp
a
Judgment
upon
Sodom
,
so
severe
a
remark
of
God
upon
his
Wife
,
and
so
great
a
deliverance
to
himself
:
Yet
this
was
not
a
course
of
sin
;
you
read
no
more
of
it
.
There
is
difference
between
a
mans
being
drunk
,
and
being
a
drunkard
,
the
one
notes
the
act
,
the
other
the
habit
and
love
of
it
.
Peter
denied
Christ
,
yet
but
three
times
together
;
not
three
times
with
considerable
intervals
for
a
full
deliberation
.
'T
is
probable
Peter's
Faith
was
so
stupified
(
as
well
as
the
Faith
of
those
Disciples
that
were
going
to
Emmaus
,
Luke
24.21
.
We
trusted
that
it
had
been
he
which
should
have
redeemed
Israel
;
who
(
and
indeed
all
the
Disciples
in
several
passages
)
seem'd
to
expect
a
temporal
Kingdom
to
be
erected
by
him
)
as
therefore
not
to
judge
it
fit
to
hazard
himself
for
a
person
he
thought
himself
so
much
mistaken
in
.
Howsoever
it
was
,
it
was
not
a
course
of
sin
,
and
his
Repentance
over-rules
the
plea
for
any
customary
transgression
.
And
though
the
Corinthians
were
charged
with
Fornication
,
and
eating
things
sacrificed
to
Idols
,
yet
it
seems
to
be
out
of
a
corrupt
Judgment
,
as
appears
by
the
Apostles
disputing
against
the
one
,
1
Cor.
6.13
,
14
,
15.
and
against
the
other
,
1
Cor.
8.
And
that
neither
of
those
were
generally
judged
to
be
sins
by
the
converted
Gentiles
,
as
appears
by
the
Decree
of
the
Apostles
,
Acts
15.28
,
29.
where
they
determine
against
both
these
;
though
this
was
a
course
of
sin
,
yet
not
a
course
of
known
sins
;
and
after
they
were
informed
by
the
Apostle
of
the
sinfulness
of
them
,
they
abstain'd
:
therefore
in
the
second
Epistle
[
](A32724-e53100-b)*
*
The
first
Epistle
was
writ
the
25th
year
after
the
death
of
Christ
,
and
2d
Epistle
the
26th
year
according
to
Baronias
.
writ
the
year
after
to
them
,
he
charges
them
not
with
those
former
crimes
,
but
comforts
them
for
their
being
so
much
cast
down
with
sorrow
.
David's
sin
,
though
lying
upon
him
for
about
ten
or
twelve
months
,
yet
it
was
not
a
course
of
sin
;
and
we
find
a
signal
Repentance
afterwards
;
but
of
that
after
.
To
walk
in
a
road
of
known
sins
is
the
next
step
to
committing
sin
as
sin
,
and
manifests
the
habit
of
sin
to
have
a
strong
and
fixed
dominion
in
the
will
.
I
shall
confirm
this
by
some
Reasons
,
because
upon
this
Proposition
depend
all
the
following
.
1.
Regeneration
gives
not
a
man
a
dispensation
from
the
Law
of
God
.
As
Christ
came
not
to
destroy
the
Law
,
but
to
establish
it
,
so
grace
doth
not
dispense
with
the
Law
,
but
confirms
the
Authority
of
it
.
Habitual
grace
is
not
given
us
to
assist
us
in
the
breaches
of
it
,
but
to
enable
us
to
the
performance
of
it
.
As
the
grace
of
God
which
hath
appeared
to
all
men
teaches
the
Doctrine
of
Holiness
,
so
the
grace
of
God
in
us
enables
us
to
walk
in
the
way
of
holiness
.
Grace
in
a
Believer
embraceth
what
the
grace
of
God
teaches
.
The
Moral
Laws
of
God
are
indispensable
in
themselves
,
and
of
eternal
verity
.
Therefore
as
no
rational
creature
,
much
less
can
a
regenerate
person
be
exempted
from
that
obedience
to
the
Law
,
which
as
a
rational
creature
he
is
bound
to
observe
.
The
grace
of
God
justifying
is
never
conferred
without
grace
sanctifying
:
'T
is
certain
,
where
Christ
is
made
righteousness
,
he
is
made
sanctification
.
'T
is
not
congruous
to
the
Divine
Holiness
,
to
look
upon
a
person
as
righteous
,
who
hath
not
a
renewed
principle
in
him
,
no
more
than
it
is
congruous
to
the
Divine
Justice
and
Holiness
,
to
look
upon
him
as
righteous
,
meerly
for
this
principle
so
imperfect
.
2.
'T
is
not
for
the
honour
of
God
to
suffer
a
custom
and
course
of
sin
in
a
renewed
man
.
'T
is
true
,
a
renewed
man
should
not
voluntarily
,
nor
doth
commit
willingly
even
sins
of
lighter
infirmities
;
but
God
suffers
those
,
because
they
do
not
wound
the
honour
of
Christianity
,
though
they
discover
a
remoteness
from
a
state
of
perfection
.
But
they
do
not
customarily
fall
into
great
sins
,
for
it
seems
not
congruous
to
permit
such
courses
commonly
in
any
one
which
would
disgrace
Religion
,
and
make
that
despicable
in
the
eyes
of
the
world
,
which
God
hath
designed
in
all
Ages
to
honour
.
Since
he
hath
delivered
his
Son
to
death
,
to
preserve
the
honour
of
his
Law
;
it
seems
not
to
consist
with
his
wisdom
,
to
let
those
who
enjoy
the
fruits
of
his
death
,
walk
in
a
customary
contempt
of
his
Law
.
Neither
can
we
think
that
God
would
permit
that
in
a
Believer
,
which
is
against
the
very
essence
of
grace
,
though
he
may
permit
that
which
is
against
the
beauty
and
accidental
perfection
of
it
.
3.
'T
is
against
the
nature
of
the
Covenant
.
In
the
Covenant
we
are
to
take
God
for
our
God
,
i.
e.
for
our
chief
good
,
and
last
end
.
But
a
course
of
sin
is
an
adoration
of
the
sinful
Object
as
the
chief
good
,
and
last
end
,
because
a
man
prefers
the
creature
before
God
,
and
loves
it
supremely
,
contrary
to
the
will
of
God
.
'T
is
essential
for
one
in
Covenant
with
God
,
to
have
an
high
valuation
of
God
and
his
will
.
But
a
custom
of
known
sins
evidenceth
that
there
is
not
a
worthy
and
practical
esteem
of
God
.
How
can
any
condition
of
the
covenant
consist
with
a
constant
practice
of
sin
?
How
can
there
be
faith
where
the
precept
is
not
believed
?
How
can
there
be
love
if
the
pleasure
of
God
be
not
regarded
?
How
can
there
be
fear
if
his
authority
be
wilfully
contemned
?
How
can
there
be
a
new
heart
when
there
is
nothing
but
an
old
frame
,
and
a
diabolical
nature
.
'T
is
a
renouncing
those
conditions
upon
which
a
right
to
heaven
is
founded
.
For
a
worker
of
iniquity
walks
in
those
ways
which
are
prohibited
upon
pain
of
not
entring
into
that
place
of
glory
,
and
so
doth
wilfully
refuse
the
acceptance
of
the
conditions
on
Gods
part
,
and
the
performance
of
the
conditions
on
his
own
part
,
which
are
necessary
to
Gods
glory
,
and
his
own
interest
.
'T
is
an
invasion
of
Gods
right
whereby
he
refuseth
God
for
his
God
and
Lord
,
and
sets
up
himself
as
his
own
governour
,
an
affecting
vertually
an
equality
with
God
,
and
independency
on
him
,
which
in
the
common
nature
of
sin
is
vertually
the
same
with
that
of
the
Devil
,
who
sinned
from
the
beginning
,
and
therefore
a
course
in
sin
,
one
that
is
born
of
God
doth
not
continue
in
.
Perhaps
the
Apostle
in
the
Text
might
have
some
such
respect
upon
his
opposing
the
Believers
not
committing
sin
to
the
sin
of
the
Devil
from
the
beginning
,
viz.
such
a
course
of
sin
whereby
a
Man
declares
as
the
Devil
did
,
that
he
will
be
his
own
governour
,
as
indeed
in
every
course
of
sin
a
Man
doth
practically
declare
.
4.
'T
is
against
the
nature
of
our
first
repentance
and
conversion
to
God
.
True
repentance
is
a
breaking
off
iniquity
by
righteousness
,
Dan.
4.27
.
a
turning
from
sin
to
holiness
,
from
our selves
to
God
,
from
our
own
Wills
to
the
Will
of
God
;
from
every
thing
else
as
the
chief
good
,
and
last
end
,
to
God
as
both
these
.
Now
though
a
particular
act
of
sin
be
against
the
watchfulness
which
attends
repentance
,
yet
a
course
of
sin
is
against
the
nature
of
it
,
[
](A32724-e53420-b)*
*
Taylor
of
repentance
.
pag.
188.
the
one
is
against
the
liveliness
of
Repentance
,
the
other
against
the
life
of
it
.
A
delightful
walking
in
any
known
sin
,
though
never
so
little
,
is
a
defyance
to
God
,
and
therefore
contrary
to
the
nature
of
conversion
,
and
is
a
vertual
embracing
of
all
sin
whatsoever
;
because
he
that
in
his
ordinary
walk
in
sin
hath
no
respect
to
the
Will
and
pleasure
of
God
,
though
he
knows
it
,
and
will
not
be
restrain'd
from
his
delight
by
any
such
regard
of
God
,
would
be
restrain'd
from
no
other
sin
whatsoever
,
if
he
did
conceive
them
as
pleasant
,
advantageous
,
and
suitable
to
him
as
he
doth
that
which
is
his
darling
.
As
he
that
breaks
one
point
of
the
Law
is
guilty
of
all
,
James
2.10
.
because
he
shews
thereby
a
Will
and
Disposition
to
break
all
,
if
the
same
occasions
were
offer'd
.
So
he
that
commits
one
known
sin
wilfully
,
much
more
he
that
walks
in
a
course
of
sin
,
is
guilty
of
all
sins
vertually
.
For
he
would
boggle
at
no
temptations
upon
a
respect
to
God
,
because
if
a
regard
to
God
doth
not
prevail
upon
him
against
a
course
in
one
kind
,
it
will
not
detain
him
from
a
course
in
all
other
kinds
of
sin
,
if
he
come
under
the
same
circumstances
for
it
.
Let
me
add
this
too
,
If
he
that
offends
in
one
point
of
the
Law
be
guilty
of
all
,
i.
e.
as
much
delight
and
eagerness
,
as
he
hath
in
the
breach
of
that
one
,
it
is
to
be
supposed
that
he
would
have
in
the
breach
of
all
the
rest
upon
the
former
reason
,
can
then
such
a
disposition
which
is
in
every
course
of
known
sin
,
be
consistent
with
the
nature
of
repentance
and
conversion
?
5.
'T
is
against
the
nature
of
habitual
grace
,
which
is
the
principle
and
form
of
our
Regeneration
.
If
he
doth
not
commit
sin
because
the
seed
of
God
remains
in
him
,
then
such
a
course
of
sin
is
against
the
nature
of
this
seed
;
inconsistent
with
the
birth
of
God
;
a
crooked
and
perverse
Spirit
in
sin
is
a
sign
of
a
putrified
Soul
,
a
spot
of
a
different
nature
from
that
of
Gods
Children
;
Deut.
32.5
.
They
have
corrupted
themselves
,
their
spot
is
not
the
spot
of
his
Children
,
they
are
a
perverse
and
crooked
Generation
;
't
is
a
stain
peculiar
to
the
Children
of
the
Devil
,
not
the
Sons
of
God
.
A
Trade
in
sin
is
an
evidence
of
a
Diabolical
Nature
,
1
John
3.8
.
He
that
commits
sin
is
of
the
Devil
.
'T
is
not
therefore
consistent
with
grace
,
which
is
a
Divine
Nature
.
The
reign
of
sin
is
inconsistent
with
the
reign
of
grace
,
though
the
rebellion
of
sin
be
not
.
'T
is
against
the
nature
of
Regeneration
for
sin
to
guide
our
Wills
,
though
it
be
not
against
the
nature
of
it
,
for
sin
to
reside
in
our
flesh
.
To
walk
after
the
flesh
,
Rom.
8.1
.
is
an
inseparable
Character
of
a
natural
Man
.
The
Apostle
,
Rom.
7.
ult.
had
been
complaining
of
the
Law
of
his
Members
,
the
serving
sin
with
his
Flesh
,
he
comforts
himself
with
this
,
that
he
obeyed
it
not
;
and
that
they
were
in
Christ
,
whose
ordinary
walk
was
as
the
Spirit
led
,
not
as
the
Flesh
allured
.
[
](A32724-e53610-b)*
*
Amyrant
.
in
Joh.
8.9
.
And
indeed
every
Tree
brings
forth
fruit
suitable
to
its
nature
.
A
Vine
brings
not
forth
Thorns
;
and
he
that
hath
the
seed
of
God
,
is
under
an
impossibility
of
bringing
forth
the
fruits
of
sin
with
delight
,
since
he
hath
a
Root
of
righteousness
planted
in
him
.
1.
'T
is
against
the
nature
of
a
renewed
understanding
.
A
Regenerate
Man
hath
a
new
light
in
his
mind
,
whereby
he
hath
a
fairer
prospect
of
God
,
and
a
fouler
of
sin
.
He
was
an
enemy
to
God
in
his
mind
before
,
Col.
1.21
.
He
had
dishonourable
opinions
and
conceits
of
God
and
goodness
,
and
honourable
thoughts
of
sin
above
its
merit
,
he
thought
ill
of
the
one
and
well
of
the
other
.
But
now
he
is
renewed
in
the
Spirit
of
his
mind
,
Eph.
4.23
.
and
he
hath
the
Spirit
of
a
sound
mind
,
2
Tim.
1.7
.
His
judgment
is
regulated
by
the
Law
of
God
,
he
judges
of
sin
as
it
is
in
its
nature
a
transgression
of
the
Law
.
Can
we
imagine
,
that
a
Man
restored
to
a
sound
mind
,
and
that
hath
his
natural
madness
and
folly
cured
,
should
act
after
this
cure
as
much
out
of
his
wits
as
before
.
If
he
hath
his
constant
frenzies
and
madness
as
much
as
before
,
where
is
his
cure
.
?
Can
any
Man
in
the
world
act
always
against
his
judgment
?
though
he
may
be
overpowered
by
the
importunity
of
others
,
or
over-ruled
by
a
fit
of
passion
to
do
something
against
his
judgment
;
can
you
expect
always
to
find
him
in
the
road
of
crossing
the
dictates
of
his
understanding
?
An
unregenerate
Man
hath
a
natural
light
in
his
Mind
and
Conscience
,
and
so
a
judgment
of
sin
;
but
he
hath
not
a
judgment
of
sin
adequate
to
the
object
,
he
doth
not
judge
of
sin
in
the
whole
latitude
of
it
;
he
hath
not
a
settled
judgment
of
the
contrariety
of
his
beloved
sin
to
God
.
He
looks
not
upon
it
in
the
extent
of
it
,
as
,
malum
injucundum
,
inhonestum
,
inutile
;
if
he
looks
upon
sin
as
dishonest
,
he
regards
it
as
profitable
;
if
neither
as
honest
or
profitable
,
yet
as
pleasant
;
so
that
the
natural
light
,
which
is
in
the
understanding
when
it
dictates
right
,
is
mated
and
over-ruled
by
some
other
principle
,
the
pleasure
or
profit
of
it
,
and
swayed
by
the
inherent
habits
of
sin
in
the
Will.
The
Devil
that
works
in
them
hath
some
principle
to
stir
up
,
or
dim
this
natural
light
,
and
cast
a
mist
before
the
Eye
;
and
so
they
direct
their
course
according
to
that
particular
judgment
which
is
befriended
in
its
vote
by
sense
.
2.
'T
is
against
the
nature
of
a
renewed
Will.
Grace
is
the
law
of
God
in
the
heart
,
and
is
put
in
to
inable
us
to
walk
in
the
ways
of
God
;
and
shall
it
endure
such
wilful
pollutions
in
the
Creature
,
when
it
is
the
end
of
its
being
there
to
preserve
from
them
?
The
Spirit
is
given
in
the
Heart
,
2
Cor.
1.22
.
sent
into
the
Heart
,
Gal.
4.6
.
the
Law
put
into
the
Heart
,
Heb.
10.16
.
Since
therefore
there
is
an
habit
of
grace
in
the
Will
,
a
Man
cannot
frequently
and
easily
lanch
into
sin
,
because
he
cannot
do
it
habitually
,
the
remainders
of
sin
being
mated
with
a
powerful
habit
,
which
watches
their
motions
to
resist
them
.
Doth
God
put
such
a
habit
there
,
such
a
seed
,
an
abiding
seed
to
no
purpose
,
but
to
let
the
Soul
be
wounded
by
every
temptation
,
to
be
deserted
in
every
time
of
need
?
Grace
is
an
habit
superadded
to
that
natural
and
moral
strengrh
which
is
in
the
Will.
Man
by
natures
strength
meerly
,
or
with
the
assistance
of
common
grace
,
hath
power
to
avoid
the
acts
of
gross
sins
,
for
he
is
master
of
his
own
actions
,
though
he
is
not
of
the
motions
tending
to
them
;
the
Devil
cannot
force
a
Mans
Will
.
And
when
grace
a
greater
strength
comes
in
,
shall
there
be
no
effects
of
this
strength
,
but
the
reins
be
as
stiff
in
the
hands
of
old
lust
,
and
the
Will
as
much
captive
to
the
sinful
habit
in
it
as
before
?
Grace
being
a
new
nature
,
it
is
as
absurd
to
think
that
a
gracious
man
should
wallow
in
a
course
of
sin
,
as
it
is
to
think
that
any
creature
should
constantly
and
willingly
do
that
which
is
against
its
nature
.
A
gracious
man
delights
in
the
Law
of
God
,
Psal.
1.2
.
His
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
he
meditate
day
and
night
;
if
he
delights
in
it
,
can
he
delight
to
break
it
?
Do
Men
fling
that
which
they
delight
in
,
every
day
in
the
Durt
,
and
trample
upon
it
,
or
rather
do
they
not
keep
it
choicely
in
their
Cabinets
?
If
it
be
also
the
Character
of
a
good
man
to
meditate
in
the
Law
of
God
,
he
must
have
frequent
exercises
of
faith
,
reflections
upon
himself
,
motions
to
God
which
cannot
consist
with
a
course
of
sin
Grace
doth
essentially
include
a
contrariety
to
sin
,
and
a
love
to
God
in
the
Will.
'T
is
a
principle
of
doing
good
and
eschewing
evil
,
and
these
being
essential
properties
of
grace
,
are
essential
to
every
regenerate
man
,
and
in
every
one
.
As
a
drop
of
Water
,
or
one
spark
of
Fire
hath
the
essential
properties
of
a
great
mass
of
Water
,
or
a
great
quantity
of
Fire
;
so
every
renewed
man
hath
the
same
love
to
God
,
and
the
same
hatred
of
sin
essentially
,
as
the
most
eminent
Saint
,
though
not
in
degree
,
yea
which
those
in
heaven
have
,
though
not
in
the
same
degree
.
As
a
spark
of
fire
will
burn
,
a
drop
of
water
will
moisten
,
though
not
in
so
eminent
a
measure
.
Now
,
upon
the
whole
consider
whether
is
it
possible
to
bare
reason
,
that
a
regenerate
man
should
customarily
do
those
things
which
are
against
the
essential
properties
of
that
which
is
in
him
,
in
his
will
,
and
doth
denominate
him
a
new
Creature
?
3.
Proposition
.
A
regenerate
man
cannot
have
a
fixt
resolution
to
walk
in
such
a
way
of
sin
,
were
the
impediments
to
it
removed
.
Though
unregenerate
men
may
actually
as
to
the
outward
exercise
abstain
from
some
sins
,
yet
it
is
usually
upon
low
and
mean
conditions
.
If
it
were
not
for
such
or
such
an
obstacle
in
the
way
I
would
do
such
and
such
an
act
.
This
temper
is
not
in
a
good
man
,
he
cannot
have
a
fixed
and
determinate
resolution
to
commit
such
an
act
,
if
such
bars
were
taken
away
.
Such
resolutions
are
Common
in
unregenerate
men
;
Jer.
44.25
.
We
will
surely
perform
our
vows
which
we
have
vow'd
to
burn
incense
to
the
Queen
of
Heaven
,
and
Isa.
56.12
.
We
will
fill
our selves
with
strong
drink
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
;
we
will
have
as
merry
a
meeting
as
we
had
to
day
.
The
same
character
is
ascribed
to
such
an
one
,
Psal.
36.4
.
He
deviseth
mischief
upon
his
bed
.
He
sets
himself
in
a
way
that
is
not
good
.
He
ahhorreth
not
evil
.
He
modells
out
his
sinful
designs
with
head
and
heart
,
he
settles
himself
as
an
army
settles
in
their
ground
when
they
resolve
to
fight
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
abhors
not
evil
.
He
starts
not
at
such
motions
,
but
by
a
Meiosis
,
he
huggs
and
caresseth
them
with
a
wonderful
delight
.
Regenerate
men
fear
to
sin
,
wicked
men
contrive
to
sin
.
One
would
starve
it
,
the
other
makes
provision
for
it
.
This
temper
cannot
be
in
a
Regenerate
man
.
1.
'T
is
Diabolical
.
And
so
falls
under
that
in
the
text
,
He
cannot
Commit
sin
as
the
Devil
doth
.
'T
is
a
stain
of
the
Devil
,
who
is
resolved
in
his
way
of
malice
to
God
,
and
mischief
to
man
,
but
for
the
strait
Chains
God
holds
him
in
;
his
resolution
is
fixed
,
though
the
execution
restrained
.
He
goes
about
seeking
whom
he
may
devour
,
1
Pet.
5.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
drink
at
one
draught
:
Seeking
both
for
an
opportunity
and
permission
.
Unwearied
searches
manifest
fixed
resolutions
.
His
throat
is
ready
to
swallow
,
if
he
had
a
morsel
for
it
.
2.
'T
is
a
sign
of
habitual
sin
,
a
state
of
sin
.
This
temper
manifests
that
the
will
is
habituated
in
sin
,
though
the
hand
doth
not
outwardly
act
it
.
The
inherent
power
of
sin
must
be
great
,
when
a
man
is
greedy
to
commit
that
,
to
which
he
hath
no
outward
allurements
,
or
when
those
allurements
are
ballanced
with
contrary
considerations
;
when
he
hath
either
no
outward
temptation
to
it
,
or
the
cross
impediments
are
as
strong
,
or
stronger
than
the
temptation
.
When
men
in
the
midst
of
such
bars
long
for
a
temptation
,
it
is
such
a
kind
of
desire
in
one
way
,
as
the
Creature
hath
in
an
other
,
for
the
manifestation
of
the
the
Sons
of
God
,
Rom.
8.19
.
For
the
earnest
expectation
of
the
Creature
waits
for
the
manifestation
,
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
putting
out
the
head
to
see
if
he
can
find
any
coming
to
knock
off
the
fetters
,
not
of
his
sin
,
but
of
his
forced
morality
.
In
this
case
take
two
men
,
one
Commits
a
great
sin
upon
a
temptation
even
as
it
were
over-power'd
by
it
,
and
had
no
thoughts
,
no
inclinations
before
that
temptation
appear'd
,
which
began
first
to
spirit
him
.
Another
Commits
a
lighter
sin
,
or
would
fain
Commit
it
upon
a
weak
temptation
,
and
many
bars
lying
in
the
way
,
and
his
heart
was
hankering
and
thirsting
for
some
opportunity
to
Commit
it
:
which
do
you
think
really
is
the
greater
offence
in
point
of
heart
and
affection
?
The
first
appears
blacker
,
but
it
is
an
invasion
;
the
other
is
really
blacker
because
it
is
an
affection
,
and
shews
sin
to
be
rooted
in
the
heart
as
its
proper
soil
,
wherein
sin
delights
to
grow
,
and
the
soil
delights
to
nourish
it
.
The
one
shews
sin
to
be
a
stranger
,
and
a
thief
,
which
hath
waylaid
him
,
the
other
evidenceth
sin
to
be
an
inmate
and
intimate
friend
.
Such
a
man
is
not
oblig'd
to
his
will
for
his
abstinence
from
sin
,
but
to
the
outward
hindrances
;
and
the
resolving
act
of
the
will
to
Commit
it
,
were
those
impediments
remov'd
,
is
as
real
an
act
of
sin
in
the
sight
of
God
as
any
outward
act
can
be
in
the
sight
of
man
,
because
God
measures
the
greatness
of
sin
by
the
proportion
of
the
will
allowed
to
it
;
therefore
many
sins
which
may
be
little
in
our
account
may
be
greater
in
Gods
account
,
than
the
seemingly
blacker
sins
of
others
,
because
there
may
be
a
greater
ingrediency
of
the
heart
and
affection
in
them
than
in
the
other
.
3.
'T
is
against
the
nature
of
our
repentance
and
first
closing
with
God
.
Repentance
is
a
change
of
the
purpose
of
the
heart
,
not
to
Commit
the
same
iniquity
again
,
nor
any
other
,
Job
.
34.32
.
If
I
have
done
iniquity
,
I
will
do
no
more
.
'T
is
the
property
of
converting
grace
to
make
the
Soul
cleave
to
the
Lord
with
full
purpose
of
heart
,
Act.
11.23
.
This
is
essential
to
it
,
though
there
may
be
some
startings
out
by
passion
and
temptation
.
A
Pilots
intention
stands
right
for
the
port
,
though
by
the
violence
of
the
wind
he
may
be
forced
another
way
.
It
alters
not
his
purpose
,
though
it
defer
his
performance
.
This
purpose
is
a
perpetual
intent
,
Psal.
119.112
.
v.
I
have
inclined
my
heart
to
keep
thy
statutes
alway
even
to
the
end
.
It
was
an
heart-purpose
and
inclination
;
It
regarded
all
Gods
statutes
,
not
for
a
fit
,
but
perpetually
,
which
he
manifests
by
two
words
[
alwaies
even
to
the
end
]
to
shew
that
the
perpetuity
of
it
doth
difference
it
from
the
resolutions
of
wicked
men
,
who
may
indeed
have
some
fits
to
do
good
,
but
not
a
fixed
purpose
to
cleave
to
the
Lord
;
these
flashy
purposes
are
like
the
flight
of
a
bird
which
seems
to
touch
Heaven
,
and
in
a
moment
falls
down
to
the
earth
;
as
Saul
resolved
not
to
persecute
David
,
but
we
soon
find
him
again
upon
his
old
game
&
pursuit
.
Where
there
is
true
grace
,
there
is
hatred
of
all
sin
,
for
hatred
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Can
a
man
be
resolv'd
to
Commit
what
he
hates
?
No.
For
his
inward
aversion
would
secure
him
more
against
it
than
all
outward
obstacles
.
As
this
inward
purpose
of
a
good
man
is
against
all
sin
,
so
more
particularly
against
that
which
doth
so
easily
beset
him
.
David
seems
in
several
places
to
be
naturally
inclind
to
lying
,
but
he
takes
up
a
particular
resolution
against
it
,
Psal.
17.3
.
I
am
purposed
that
my
mouth
shall
not
transgress
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
have
contrived
to
way-lay
and
intercept
the
sin
of
lying
when
it
hath
an
occasion
to
approach
me
.
A
good
man
hath
not
only
purposes
,
but
he
endeavours
to
fasten
and
strengthen
those
purposes
by
prayer
.
So
David
,
v.
5.
[
hold
up
my
goings
in
thy
paths
,
that
my
footsteps
slip
not
.
He
strengthens
himself
by
stirring
up
a
liveliness
in
duty
,
and
by
avoiding
occasions
of
sin
,
v.
4.
[
I
have
kept
me
from
the
paths
of
the
destroyer
.
Whereas
a
wicked
man
neither
steps
out
of
the
way
of
a
temptation
,
nor
steps
up
to
God
for
strength
against
it
.
Now
if
all
this
be
true
,
that
in
conversion
the
heart
hath
a
fixed
resolution
for
God
and
his
ways
,
and
that
perpetually
,
against
all
sin
,
and
particularly
against
the
sin
of
our
natural
inclination
,
and
all
this
backt
with
strong
cries
,
how
can
it
have
a
fixed
resolution
to
Commit
it
,
if
the
way
were
outwardly
fair
for
it
?
4.
'T
is
absolutely
against
the
terms
of
the
Covenant
.
God
requires
in
that
a
giving
up
our selves
to
him
,
to
be
his
people
with
our
whole
heart
and
Soul
,
as
he
gives
himself
to
us
with
his
whole
heart
.
He
will
not
be
a
Sharer
of
the
heart
with
sin
,
much
less
an
underling
to
it
.
God
will
not
indure
a
competitor
in
the
affections
.
To
serve
God
and
mammon
are
inconsistent
by
the
infallible
Axiom
of
our
Saviour
,
Luke
16.13
.
Now
,
as
God
cannot
be
true
to
his
Covenant
,
if
he
had
purposes
against
the
articles
of
it
on
his
part
,
so
neither
can
we
be
true
to
our
covenanting
with
him
,
if
we
have
setled
purposes
of
heart
against
the
Conditions
of
it
.
Therefore
the
instability
in
the
Covenant
ariseth
only
from
the
falseness
of
the
heart
,
Psal.
78.37
.
Their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
The
iniquity
of
our
heels
may
compass
us
about
,
and
make
us
stumble
in
our
walk
,
yet
our
fears
of
being
out
with
God
may
receive
no
establishment
,
Psal.
49.5
.
Wherefore
should
I
fear
,
when
the
iniquity
of
my
heels
shall
compass
me
about
?
Whether
he
means
by
iniquity
the
sins
of
his
ordinary
walk
,
or
the
punishment
of
them
,
is
all
one
.
But
yet
if
purposes
of
iniquity
settle
their
residence
in
the
heart
,
though
we
never
act
it
by
reason
of
obstacles
,
't
is
a
sign
we
never
sincerely
closed
with
God
in
Covenant
,
nor
God
with
us
.
The
very
regards
of
iniquity
in
the
heart
put
a
bar
to
the
regards
of
God
towards
us
.
It
hinders
all
Covenant
acts
on
Gods
part
,
because
it
is
a
manifest
breach
of
it
,
Psal.
66.18
.
If
I
regard
iniquity
in
my
heart
the
Lord
will
not
hear
me
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
I
have
curiously
and
intently
looked
upon
iniquity
with
pleasure
in
my
heart
.
5.
'T
is
against
the
nature
of
Regeneration
.
Regeneration
is
a
change
of
nature
and
consequently
of
resolutions
.
A
Lyon
chained
up
hath
an
inclination
to
ravage
,
but
a
Lyon
chang'd
into
the
nature
of
a
Lamb
loses
his
inclinations
,
with
that
change
of
his
nature
;
so
that
it
is
as
impossible
a
regenerate
man
can
have
the
fixed
and
determinate
resolutions
that
a
wicked
man
hath
,
as
it
is
impossible
that
a
Lamb
should
have
the
ravenous
disposition
of
a
Lyon
;
you
know
the
Scripture
makes
the
change
as
great
.
How
can
any
man
resolve
to
do
a
thing
against
that
law
,
which
at
the
same
time
,
he
hath
an
habitual
approbation
of
as
holy
,
just
and
good
?
Against
a
law
natural
to
him
,
viz.
The
law
of
the
heart
.
If
a
delight
in
the
Law
of
God
be
a
constitutive
part
of
Regeneration
,
then
any
settled
purpose
to
sin
is
inconsistent
with
Regeneration
,
because
such
a
purpose
,
being
a
testimony
of
an
inward
delight
in
that
which
is
contrary
to
the
Law
of
God
,
cannot
consist
with
a
delight
in
that
which
forbids
what
his
heart
is
set
upon
.
4.
Proposition
.
A
regenerate
man
cannot
walk
in
a
way
doubtful
to
him
without
inquiries
,
whether
it
be
a
way
of
sin
,
or
a
way
of
duty
,
and
without
admitting
of
reproofs
and
admonitions
according
to
his
circumstances
.
This
consists
of
two
parts
.
1.
He
cannot
walk
in
a
way
doubtful
to
him
without
inquiries
,
whether
it
be
a
way
of
sin
,
or
of
duty
.
If
the
nature
of
conversion
be
an
inclination
of
the
heart
to
keep
Gods
statutes
always
,
even
to
the
end
,
Psal.
119.112
.
the
natural
result
then
will
be
an
enquiry
what
are
the
statutes
of
God
which
the
Soul
is
to
keep
.
A
natural
man
,
for
fear
of
being
disturbed
in
his
sinful
pleasure
refuseth
to
understand
the
way
of
the
Lord
,
and
delights
to
be
under
the
power
of
a
willful
darkness
,
Job
.
21.14
,
15.
We
desire
not
the
knowledge
of
thy
ways
;
what
is
the
almighty
that
we
should
serve
him
?
and
what
profit
should
we
have
,
if
we
pray
to
him
?
This
unwillingness
to
know
the
ways
of
God
arises
from
a
contempt
of
the
Almighty
and
his
service
.
They
judged
it
not
profitable
to
serve
and
worship
God
,
and
therefore
were
loth
to
receive
any
instruction
,
for
fear
any
light
should
spring
up
in
them
,
by
way
of
conviction
,
to
disturb
them
.
Men
love
sin
,
and
therefore
hate
any
knowledge
which
may
deprive
them
of
the
sweetness
of
it
,
Prov.
1
22.
The
Scorners
delight
in
their
scorning
and
fools
hate
knowledg
.
They
delight
in
sin
,
and
therefore
hate
any
knowledg
which
may
check
their
delight
.
And
this
unwillingness
to
choose
the
fear
of
the
Lord
is
the
ground
of
their
hating
the
knowledg
of
it
,
v.
30.
for
that
they
hated
knowledge
and
did
not
choose
the
fear
of
the
Lord
.
They
are
afraid
to
be
convinced
that
the
way
of
their
delight
is
a
way
of
sin
,
they
would
have
no
gall
in
their
Conscience
to
imbitter
the
hony
of
their
lusts
.
This
hatred
of
knowledg
is
inconsistent
with
true
conversion
,
because
conversion
is
an
election
or
choice
of
the
fear
of
God
,
and
therefore
cannot
resist
any
means
tending
to
promote
that
which
is
chosen
.
'T
is
essential
to
true
grace
to
inquire
into
the
mind
and
will
of
God
,
to
understand
what
is
pleasing
to
him
,
Job
.
34.32
.
That
which
I
see
not
teach
thou
me
,
if
I
have
done
iniquity
I
will
do
no
more
.
Inform
me
in
what
I
know
not
,
&
if
I
understand
it
is
iniquity
,
which
I
have
walked
ignorantly
in
,
I
will
do
it
no
more
.
He
will
not
return
to
folly
when
he
shall
hear
what
God
the
Lord
shall
speak
.
'T
is
certainly
incompatible
to
the
new
nature
to
act
in
a
contrariety
to
God
.
Grace
is
always
attended
with
an
universal
desire
to
know
his
will
,
and
pleasure
him
in
performing
it
;
hence
will
follow
an
inquiry
,
what
behaviour
and
what
acts
are
most
agreeable
to
him
?
John
.
14.21
.
He
that
hath
my
Commandments
and
keeps
them
,
he
it
is
that
Loves
me
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Antithesis
is
;
He
that
hath
no
mind
to
have
my
Commandments
,
because
he
would
not
keep
them
,
hath
no
love
to
me
.
He
it
is
[
Emphatically
,
]
exclusively
,
that
is
the
man
,
and
none
else
that
Loves
me
.
Now
if
a
man
be
afraid
of
making
inquiry
into
the
lawfulness
of
a
course
he
is
wedded
to
,
for
fear
his
beloved
object
should
appear
to
be
a
sin
,
't
is
a
sign
he
abstains
from
what
he
knows
certainly
to
be
a
sin
out
of
a
servile
fear
,
not
out
of
a
generous
,
Divine
Love
,
a
Principle
as
essential
to
the
new
nature
,
as
fear
is
to
an
enlightned
carnalist
.
2.
A
Regenerate
man
cannot
despise
admonitions
and
reproofs
,
which
would
inform
him
and
withdraw
him
from
a
sinful
course
.
If
he
be
in
the
way
of
life
that
keeps
instruction
,
then
he
that
refuseth
reproof
is
in
the
way
of
death
,
Pro.
10.17
.
He
is
in
the
way
of
life
that
keeps
instruction
,
but
he
that
refuseth
reproof
erreth
.
'T
is
put
in
a
milder
expression
,
but
if
you
observe
the
opposition
,
it
amounts
to
the
inference
I
make
.
So
Prov.
15.9
,
10.
The
Lord
Loves
them
that
follow
after
Righteousness
;
correction
is
grievous
unto
them
that
forsake
the
way
,
and
he
that
hates
reproof
shall
dye
.
Here
is
a
plain
opposition
made
between
them
that
follow
after
Righteousness
,
which
is
the
character
of
a
regenerate
man
,
who
is
therefore
the
object
of
Gods
Love
,
and
that
person
that
accounts
correction
grievous
and
hates
reproof
,
he
is
not
one
that
follows
after
Righteousness
(
to
pursue
is
to
embrace
it
)
and
therefore
not
the
object
of
Gods
Love
,
but
the
mark
of
death
.
So
that
it
is
impossible
a
righteous
man
should
hate
reproof
.
Nay
the
hating
of
reproof
,
whereby
a
man
might
be
informed
of
his
duty
,
is
a
sign
not
of
a
bare
unregeneracy
,
but
of
one
at
the
very
bottom
of
it
,
wallowing
in
the
very
dreggs
and
mud
of
it
farthest
from
the
Kingdom
of
Heaven
;
one
that
scarce
looks
like
a
rational
creature
,
Prov.
12.1
.
whoso
Loves
instruction
Loves
knowledge
,
but
he
that
hates
reproof
is
brutish
.
Whereas
Solomons
wise
man
,
which
is
a
Regenerate
man
,
will
love
the
reprover
for
the
reproofs
sake
,
and
grow
wiser
by
instruction
,
Prov.
9.8
,
9.
Reprove
not
a
scorner
,
lest
he
hate
thee
;
rebuke
a
wise
man
and
he
will
Love
thee
,
give
instruction
to
a
wise
man
,
and
he
will
be
yet
wiser
,
teach
a
just
man
,
and
he
will
encrease
in
learning
.
Just
men
change
their
intentions
upon
a
discovery
of
the
sinfulness
of
their
way
.
And
though
it
may
not
at
the
first
assault
of
an
admonition
appear
to
be
a
sin
,
yet
it
will
check
somewhat
their
violence
in
it
.
But
where
sin
hath
a
dominion
,
every
check
and
discovery
of
it
doth
rather
enflame
than
quench
it
,
and
the
heart
like
a
stream
rises
the
higher
for
the
damm
.
Judas
had
an
admonition
from
Christ
that
informed
him
of
what
wickedness
he
was
about
,
and
the
danger
of
it
,
Mark
14.21
.
He
pronounceth
a
wo
against
him
.
Compare
this
with
Joh.
13.27
,
30.
when
he
gives
him
the
sop
,
which
was
at
the
same
time
he
informed
him
of
the
danger
,
Satan
entered
into
him
,
and
he
went
more
roundly
to
work
to
accomplish
it
,
he
went
immediately
out
.
Observe
by
the
way
,
That
the
Spirit
of
God
enters
into
a
mans
heart
often
upon
admonitions
from
friends
,
and
the
Devil
also
more
powerfully
upon
the
same
occasions
than
at
other
times
.
A
good
man
cannot
habitually
hate
the
reprover
.
There
is
one
example
of
a
good
man
dealing
hardly
with
a
Prophet
,
for
reproving
him
in
the
name
of
the
Lord
,
2
Chron.
16.10
.
Then
Asa
was
wroth
with
the
Seer
,
and
put
him
into
a
Prison
house
;
for
he
was
in
a
rage
with
him
,
because
of
this
thing
.
And
partly
for
the
Judgment
of
war
against
him
.
But
the
Scripture
gives
an
allay
to
it
;
For
he
was
in
a
rage
.
He
was
in
a
passion
,
because
of
the
threatning
and
the
plainness
of
the
speech
,
thou
hast
done
foolishly
.
To
say
such
a
word
to
an
inferior
would
ordinarily
now
a
days
swell
many
a
professor
to
a
fury
,
much
more
a
Prince
.
This
very
Proposition
will
discover
,
that
there
are
many
more
pretenders
to
a
Regenerate
state
than
possessors
of
it
,
so
strangely
is
not
only
Humane
Nature
,
but
the
Christian
Religion
depraved
among
us
.
5
Propos.
A
regenerate
man
cannot
have
a
settled
,
deliberate
love
to
any
one
act
of
sin
,
though
he
may
fall
into
it
.
Thus
the
Devil
sins
,
he
loves
what
he
doth
.
Though
a
good
man
may
fall
into
a
sin
,
&
even
such
a
sin
,
which
he
was
much
guilty
of
before
his
Conversion
and
which
he
hath
repented
of
,
yet
never
into
a
love
of
it
,
or
the
allowance
of
any
one
act
of
it
.
For
by
Regeneration
the
Soul
becomes
like
God
in
disposition
,
and
therefore
cannot
love
any
thing
which
he
hates
,
whose
hatred
and
love
being
always
just
,
are
unerring
Rules
to
the
love
and
hatred
of
every
one
of
his
Children
.
He
can
never
account
a
sin
his
ornament
,
but
his
fetter
,
never
his
delight
,
but
his
grief
.
I
add
this
Proposition
,
because
there
may
be
a
love
of
an
act
of
sin
,
where
there
is
not
a
constant
course
in
it
:
As
a
man
that
hath
committed
a
murther
out
of
revenge
,
may
love
afterwards
the
very
thoughts
of
that
revenge
,
though
he
never
murther
any
more
:
And
a
man
that
hath
committed
an
act
of
Adultery
,
may
review
it
with
pleasure
,
though
he
never
commit
an
act
again
.
But
a
good
man
cannot
.
David
is
supposed
to
be
inclined
to
the
way
of
lying
and
dissembling
;
though
he
might
falter
sometimes
,
and
look
that
way
,
and
perhaps
fall
into
it
,
yet
never
into
a
love
of
it
;
therefore
observe
,
Psal.
119.163
.
I
hate
and
abhor
lying
;
but
thy
Law
do
I
love
.
A
single
hatred
would
not
serve
the
turn
;
but
,
I
hate
and
abhor
.
I
have
not
the
least
affection
to
this
of
any
,
though
I
have
the
greatest
natural
inclination
to
it
.
What
was
the
reason
?
Thy
Law
do
I
love
.
There
was
another
affection
planted
in
his
Soul
,
which
could
not
consist
with
a
love
to
,
or
allowance
either
of
the
habit
,
or
any
one
act
of
lying
.
A
good
man
hath
yielded
his
Soul
up
to
the
government
of
Christ
,
his
affections
are
fully
engaged
;
he
cannot
see
an
equal
amiableness
in
any
other
Object
,
for
he
cannot
lose
his
Eyes
again
;
his
enlightened
mind
cannot
be
wholly
blinded
and
deceived
by
Satan
;
he
walks
not
by
the
inveiglements
of
sense
,
but
by
the
unerring
Rule
of
Faith
;
so
that
though
by
some
mists
before
his
Eyes
,
he
may
for
a
while
be
deluded
,
yet
as
he
cannot
have
a
setled
false
Judgment
,
so
he
cannot
have
a
setled
affection
to
any
one
act
of
sin
.
'T
is
one
thing
for
a
City
to
surrender
it self
to
the
Enemy
out
of
affection
,
and
another
thing
to
be
forced
by
them
:
Under
a
force
they
may
retain
their
Loyalty
to
their
lawful
Prince
.
There
may
be
some
passionate
approbations
of
an
act
of
sin
.
Jonah
was
an
Advocate
for
his
own
passion
against
God
,
and
made
a
very
peremptory
Apology
for
it
,
Jonah
4.9
.
I
do
well
to
be
angry
,
even
to
the
death
.
Yet
if
we
may
judge
by
his
former
temper
,
we
cannot
think
he
did
afterwards
defend
it
out
of
judgment
,
as
he
did
then
out
of
passion
;
for
when
the
Lot
fell
upon
him
,
Jon.
2.9
,
12.
he
made
no
defence
for
his
sin
,
he
very
calmly
wishes
them
to
cast
him
into
the
Sea
.
Where
there
is
a
passionate
approbation
,
it
cannot
be
constant
in
a
good
man
;
for
when
he
returns
to
himself
,
his
abhorrences
of
the
sin
and
of
himself
for
it
,
are
greater
,
as
if
by
the
greatness
of
his
grief
he
would
endeavour
to
make
some
recompence
for
the
folly
of
his
passion
.
Observe
by
the
way
;
A
good
man
may
commit
a
sin
with
much
eagerness
,
and
yet
have
a
less
affection
to
it
in
the
very
act
,
than
another
,
who
acts
that
sin
more
calmly
;
because
it
may
arise
,
not
from
any
particular
inclination
he
hath
in
his
temper
to
that
sin
,
but
from
the
general
violence
of
his
natural
temper
,
which
is
common
to
him
in
that
action
.
This
seems
to
be
the
case
of
Jonah
both
in
this
,
and
the
former
act
.
But
if
a
man
be
more
violent
in
that
act
of
sin
,
than
he
is
in
other
things
by
his
natural
temper
,
there
is
ground
both
for
himself
and
others
to
think
,
that
sin
hath
got
a
great
mastery
over
his
affections
.
Peter
seems
to
be
a
man
of
great
affections
,
and
of
a
forward
natural
temper
;
he
was
very
hasty
to
have
Tabernacles
built
in
the
Mountain
for
his
Master
,
Moses
and
Elias
,
and
have
resided
there
.
He
hastily
rebukes
his
Master
;
he
flung
himself
out
of
a
Ship
to
meet
our
Saviour
walking
upon
the
water
,
and
after
his
Resurrection
he
leapt
into
the
Sea
to
get
to
him
:
So
that
Peter's
denying
his
Master
was
not
such
an
evidence
of
disaffection
to
him
,
or
love
to
the
sinful
act
he
was
then
surpriz'd
by
,
as
it
would
have
been
in
John
,
or
any
other
Disciple
of
a
more
sedate
temper
.
But
this
only
by
the
way
,
as
a
Rule
both
to
judg
your selves
by
,
and
to
moderate
your
Censures
of
others
.
And
consider
,
That
such
acts
of
sin
are
not
frequent
.
The
violence
of
a
mans
temper
,
if
godly
,
cannot
carry
him
out
into
a
course
of
sin
,
or
a
love
to
any
one
act
.
As
a
wicked
man
may
hit
upon
a
good
duty
,
and
perform
it
,
but
not
out
of
a
settled
love
to
God
,
or
habitual
obedience
to
his
Law
;
so
a
good
man
may
by
surprize
do
an
evil
work
,
not
out
of
obedience
to
the
Law
of
sin
,
or
any
love
to
the
sin
it self
.
What
considerations
may
move
a
wicked
man
to
a
good
duty
,
may
in
some
respect
move
a
good
man
to
a
sinful
act
;
yet
it
is
not
to
be
called
a
duty
in
the
one
,
no
more
than
it
is
to
be
called
a
sin
in
the
other
of
the
same
hue
,
of
the
same
hue
I
say
,
with
that
in
a
natural
man
.
6
Proposition
;
A
regenerate
man
cannot
commit
any
sin
with
a
full
consent
and
bent
of
will
.
A
man
may
consent
to
that
which
he
doth
not
love
.
Hereby
I
distinguish
it
from
the
former
Proposition
.
I
mean
not
,
that
he
cannot
commit
any
sin
wilfully
as
sin
,
for
so
I
believe
no
man
doth
;
it
being
against
the
nature
of
the
creature
to
do
evil
,
as
evil
formaliter
,
but
under
some
other
notion
of
it
.
Some
consent
of
the
will
I
do
acknowledg
,
because
the
will
as
well
as
the
other
faculties
,
is
but
in
part
regenerate
;
as
there
is
not
a
triumphant
light
in
the
understanding
,
so
neither
is
the
grace
of
the
will
at
present
triumphant
,
but
militant
;
yet
it
may
be
rather
called
the
will
of
sin
,
than
a
mans
own
will
.
Sometimes
a
good
man
is
by
some
sudden
motion
hurried
on
to
sin
,
before
he
can
consult
law
and
reason
,
before
he
hath
his
wits
well
at
liberty
,
before
he
can
compare
the
temptation
or
sin
with
the
prohibition
of
it
by
the
Divine
Law
.
But
generally
there
is
a
resistance
in
him
,
as
well
as
a
provocation
in
sin
;
for
the
two
contrary
principles
exert
themselves
in
some
measure
.
Grace
resists
,
and
sin
provokes
:
Whereas
another
that
hath
no
grace
,
sins
with
a
full
consent
,
because
he
hath
no
spiritual
resisting
principle
in
him
;
for
he
is
flesh
,
and
not
spirit
,
and
whatsoever
is
born
of
the
flesh
is
flesh
,
and
wholly
flesh
.
There
is
a
resisting
indeed
in
a
natural
man
,
but
it
is
a
resistance
of
natural
light
,
not
of
grace
,
a
resistance
not
of
the
Will
,
but
of
the
Conscience
;
the
Will
is
bent
to
sin
,
but
natural
Conscience
puts
rubs
in
the
way
.
Neither
is
this
resistance
in
spiritual
sins
(
which
is
the
greatest
character
I
know
,
whereby
to
distinguish
a
resistance
of
natural
Conscience
,
from
a
resistance
by
a
principle
of
grace
)
which
natural
Conscience
doth
not
so
much
trouble
it self
about
,
as
not
having
light
without
a
spiritual
illumination
to
discern
them
;
but
only
in
gross
sins
,
such
as
are
condemned
by
common
reason
;
so
that
if
he
hath
any
resistance
,
it
is
not
in
the
will
of
the
man
,
but
the
will
of
his
Interest
,
will
of
his
Credit
,
or
the
will
of
his
Conscience
;
not
in
the
rational
will
complying
with
,
and
delighting
in
the
will
of
God
.
A
regenerate
man
cannot
commit
any
sin
with
1.
An
habitual
Consent
;
because
he
hath
a
principle
of
grace
within
him
which
opposes
that
tide
of
nature
which
did
forcibly
carry
him
down
before
.
This
opposite
principle
doth
remain
,
though
the
present
opposition
may
not
be
discerned
by
reason
of
the
prevalency
of
the
temptation
:
As
in
a
Room
warm'd
by
a
fire
in
Winter
,
there
is
a
principle
in
the
Air
doth
resist
that
heat
,
and
reduce
it
after
the
fire
is
out
to
its
former
rawness
and
coldness
.
A
renewed
man
being
passed
into
another
nature
,
it
cannot
be
supposed
he
can
do
any
thing
with
an
habitual
bent
of
will
against
his
nature
.
Grace
hath
put
a
stop
to
that
.
Paul
distinguisheth
himself
from
sin
in
the
acts
of
it
;
'T
is
not
I
,
or
my
will
,
but
sin
,
Rom.
7.20
.
Now
if
I
do
that
I
would
not
,
it
is
no
more
I
that
do
it
,
but
sin
that
dwells
in
me
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
perfect
and
compleat
a
work
,
to
work
industriously
and
politely
.
Had
I
my
will
,
I
should
not
do
thus
.
There
is
a
divorce
made
between
the
will
and
sin
,
so
that
sin
acts
upon
a
single
score
,
now
,
'T
is
no
more
I
;
a
divorce
is
made
between
my
will
and
sin
.
The
Law
of
Sin
is
therefore
called
a
Law
in
the
members
,
not
of
the
members
;
a
Law
found
working
there
,
v.
21.
I
find
a
Law
in
my
members
;
I
did
not
enact
it
,
I
placed
it
not
there
,
I
consent
not
to
its
being
there
;
but
there
I
find
it
,
and
know
not
how
to
be
rid
of
it
,
but
it
shall
never
have
my
will
.
But
the
Law
of
grace
is
called
a
Law
of
the
mind
,
not
in
the
mind
;
a
Law
which
is
settled
there
by
the
consent
of
the
Soul
,
and
to
whose
Soveraignty
and
Guidance
it
yields
it self
.
The
Law
of
sin
is
in
the
members
;
the
vigor
of
it
is
seen
in
the
inferiour
faculties
of
the
Soul
,
not
in
the
higher
,
the
mind
and
will
;
't
is
a
Law
imposed
upon
me
,
not
imbraced
by
me
;
a
Law
of
disturbance
,
not
of
obedience
;
a
Law
that
troubles
me
,
doth
not
delight
me
,
v.
21
,
22.
It
resides
as
an
Enemy
warring
,
but
hath
no
intimacy
with
me
as
a
friend
,
v.
23.
yet
it
is
an
Enemy
driven
to
the
out-works
,
to
the
members
:
So
that
where
all
this
is
,
you
cannot
suppose
an
habitual
consent
to
sin
,
when
the
will
is
formed
into
another
nature
.
As
the
will
of
the
wicked
is
possessed
by
habits
of
sin
under
the
restraints
from
it
,
so
the
will
of
the
godly
is
possessed
by
habits
of
grace
,
even
under
the
rape
of
a
prevailing
temptation
.
2.
Nor
an
actual
consent
both
antecedent
and
consequent
.
The
Interest
of
sin
may
seem
to
be
actually
higher
and
stronger
in
the
Soul
than
the
Interest
of
God
,
though
this
latter
is
habitually
stronger
than
the
Interest
of
sin
.
Though
there
may
be
an
antecedent
delight
in
the
motion
,
a
present
delight
in
the
action
,
yet
there
is
not
a
permanent
consequent
delight
after
it
;
yet
the
two
first
are
rare
.
'T
is
seldom
that
a
renewed
Soul
and
sin
do
so
friendly
conspire
together
without
any
spiritual
reluctancy
.
Suppose
he
may
have
by
the
suspension
of
grace
,
a
whole
actual
consent
of
will
to
one
particular
sin
,
upon
some
strong
provocation
,
yet
he
gives
not
up
himself
to
the
will
or
way
of
that
sin
.
He
is
only
under
a
temporary
,
not
a
perpetual
power
of
it
.
As
a
man
in
a
fight
may
by
a
fall
be
under
the
power
of
his
Enemy
,
yet
in
the
struggle
get
up
again
,
and
reduce
him
to
the
same
necessity
.
Though
there
be
not
an
express
dissent
at
the
motion
,
nor
in
the
action
,
yet
there
is
alwaies
after
;
for
it
is
as
much
against
the
terms
of
the
Covenant
to
have
a
perpetual
delight
in
any
sin
committed
,
as
to
commit
it
often
,
because
this
delight
in
it
is
an
approbation
of
it
,
and
every
act
of
delight
,
is
a
new
act
of
approbation
,
and
consequently
a
recommission
of
it
,
and
a
making
a
mans
self
a
perpetual
accessary
to
that
first
act
.
1.
Sometimes
he
hath
an
antecedent
dissent
.
A
renewed
man
is
troubled
and
displeased
at
the
first
motion
to
a
sin
;
he
is
sometimes
troubled
that
any
sin
should
so
much
as
ask
him
the
question
to
have
entertainment
in
him
:
'T
is
so
many
times
with
a
natural
man
,
much
more
with
a
regenerate
man
;
yet
afterwards
that
displicency
abating
,
the
sin
creeps
upon
him
by
degrees
,
and
ensnares
him
.
Paul
had
an
act
of
will
against
that
which
he
did
,
before
he
did
it
;
he
did
that
which
was
preceded
by
an
act
of
his
will
nilling
it
,
as
there
was
an
act
of
his
will
,
for
the
doing
good
preceding
his
not
doing
it
,
Rom.
7.19
.
The
good
that
I
would
,
I
do
not
,
but
the
evil
which
I
would
not
,
that
I
do
.
The
act
of
his
will
was
present
,
v.
18.
To
will
is
present
with
me
,
I
have
that
standing
in
a
readiness
to
do
good
;
but
the
executive
power
is
at
a
distance
,
I
know
not
how
to
have
it
.
But
how
to
perform
that
which
is
good
I
find
not
.
He
speaks
as
a
man
that
was
searching
for
something
which
he
had
a
great
desire
to
find
,
and
could
not
meet
with
it
.
Many
times
a
good
man
is
tyred
out
with
the
importunity
of
a
temptation
,
and
is
fain
to
fling
down
his
weapons
,
and
sink
under
the
oppression
,
till
he
receive
a
new
recruit
of
strength
by
exciting
and
assisting
grace
.
2.
Sometimes
concomitant
,
in
the
very
commission
of
a
sin
.
Peter
seems
to
have
had
some
resistance
in
the
very
act
of
denying
his
Master
.
The
Spirit
of
God
blew
up
some
sparks
of
shame
in
him
at
that
very
time
;
for
after
the
very
first
denial
,
he
went
out
into
the
porch
,
Mark
14.68
.
By
his
retirement
he
discovers
some
willingness
to
have
avoided
a
further
temptation
.
There
is
many
times
an
exercise
of
displeasure
against
it
,
while
a
man
cannot
avoid
it
,
Rom.
7.15
.
That
which
I
do
,
I
allow
not
;
that
which
I
hate
,
that
I
do
.
I
hate
it
even
while
I
do
it
,
and
my
hatred
is
excited
against
it
,
in
the
very
act
;
he
means
it
of
sins
of
infirmity
.
The
Seed
of
God
in
the
heart
cannot
consent
to
sin
,
but
will
many
,
times
in
the
very
acting
of
it
be
shewing
its
displeasure
,
weakly
or
strongly
against
it
.
As
a
Needle
touched
with
a
Loadstone
,
if
it
be
disturbed
in
its
standing
to
the
North-pole
,
will
shake
and
tremble
while
the
impediment
is
upon
it
[
](A32724-e55930-b)*
*
Smith
o●
the
Creed
.
.
Some
demurrers
were
made
in
Peter's
heart
,
but
fear
over-ruled
the
plea
;
and
it
is
probable
his
heart
was
not
wholly
asleep
even
in
the
very
act
;
else
it
is
not
likely
he
should
have
been
so
suddenly
rouzed
.
There
is
a
voice
in
him
.
Grace
speaks
for
God
,
but
it
is
over-ruled
and
opprest
by
a
temptation
;
there
are
some
pull-backs
,
some
spiritual
whisperers
even
when
it
presses
hard
.
Why
art
thou
cast
down
my
Soul
?
Psal.
43.5
.
There
is
the
carnal
part
stirring
in
distrust
:
Hope
thou
in
God
,
there
is
a
spiritual
part
rising
in
Faith
.
A
neat
person
may
by
stumbling
he
bemir'd
in
a
dirty
hole
,
but
while
he
stumbles
,
there
is
a
natural
impetus
,
which
endeavours
to
keep
him
upright
;
and
if
he
doth
fall
,
he
struggles
till
he
be
delivered
.
But
when
a
Swine
falls
into
a
puddle
,
he
lies
grunting
with
pleasure
,
and
grumbles
at
any
that
will
drag
him
out
.
Which
leads
me
to
a
third
thing
.
3.
But
there
is
always
a
consequent
dissent
after
the
fall
.
He
hath
many
rebukes
in
his
Conscience
;
whereas
a
natural
mans
sin
is
brought
up
and
nurtur'd
with
him
,
Eccles.
5.
●
.
They
consider
not
that
they
do
evil
;
they
lay
it
not
to
heart
,
especially
if
it
break
not
out
in
some
foul
and
notorious
manner
.
A
renewed
man
is
displeased
at
the
very
first
motion
that
clambered
up
into
his
heart
to
entice
him
to
his
sin
;
not
only
the
fruit
,
but
the
root
that
bears
it
is
odious
to
him
,
Psal.
51.5
.
Behold
I
was
shapen
in
iniquity
.
By
the
same
reason
that
he
directs
his
hatred
to
the
sin
of
his
Nature
,
by
the
same
reason
he
will
do
it
to
the
first
motion
that
immediately
brought
forth
that
bitter
fruit
;
which
a
natural
man
doth
not
.
'T
is
the
character
of
a
wicked
man
to
rejoyce
that
he
hath
done
evil
,
Prov.
2.14
.
which
I
think
is
never
found
in
a
renewed
man
;
for
this
is
indeed
to
be
under
the
power
of
Satan
,
and
like
their
Father
the
Devil
.
But
he
condemns
what
he
hath
committed
;
and
the
greater
his
delight
in
it
,
the
greater
will
his
abhorrency
be
of
it
,
and
the
more
earnest
his
cry
to
be
rid
of
his
burden
.
When
he
comes
to
see
what
contrariety
there
was
in
his
act
to
the
Law
of
God
,
it
is
impossible
but
his
heart
should
smite
him
.
It
cannot
be
,
but
that
delight
in
the
Law
of
God
,
which
is
a
constitutive
part
of
a
regenerate
man
,
Rom.
7.22
.
must
revive
,
when
the
weights
which
did
suspend
it
are
removed
,
and
according
to
the
degrees
of
his
revived
delight
there
will
be
suitable
degrees
of
displeasure
with
what
was
contrary
to
the
object
of
it
;
for
since
a
delight
in
the
Law
of
God
is
essential
to
a
renewed
nature
,
that
delight
must
needs
produce
an
aversion
from
every
thing
contrary
to
that
Law
,
otherwise
it
is
not
a
delight
:
If
there
be
not
such
workings
after
a
review
of
sin
,
I
dare
pronounce
that
such
a
man
is
not
regenerate
.
But
how
long
he
may
lie
in
a
sin
,
without
acting
consideration
about
it
,
I
cannot
determine
.
He
must
needs
have
torment
in
his
Soul
,
and
a
high
disaffection
to
his
sin
,
and
himself
for
it
,
because
upon
a
review
he
cannot
but
see
how
unlike
to
God
it
hath
made
him
;
how
much
it
hath
defiled
his
Soul
,
and
impaired
the
Divine
Image
.
No
disease
can
be
more
grievous
to
the
body
than
a
sin
fallen
into
is
to
the
new
nature
;
it
grieves
and
pains
the
new
creature
,
which
is
restless
till
it
be
rid
of
the
disease
;
the
new
nature
is
a
tender
thing
.
Though
he
be
assured
of
its
pardon
,
he
is
in
anxiety
till
he
finds
it
purged
,
Psal.
51.7
.
Purge
me
with
Hyssop
,
and
I
shall
be
clean
.
David
had
been
assured
of
the
pardon
of
his
Sin
by
Nathan
;
that
would
not
quiet
him
,
as
long
as
the
filth
remained
;
he
would
not
only
have
the
guilt
removed
,
but
the
stain
washed
off
;
as
a
man
fallen
in
the
dirt
is
desirous
not
only
to
be
raised
up
,
but
to
be
washed
clean
from
any
remainders
of
the
mire
.
A
good
man
hath
a
disquietness
in
his
heart
,
and
is
as
much
troubled
at
his
sin
,
as
at
a
stinking
wound
,
or
a
loathsom
disease
,
Psal.
38.5
,
6
,
7
,
8.
and
his
sorrow
is
continually
before
him
,
v.
17.
He
is
more
displeased
with
that
sin
,
than
he
is
pleased
at
present
with
all
the
grace
he
hath
.
David's
sin
was
ever
before
him
,
Psal.
51.3
.
Peter
brought
forth
no
other
fruit
immediately
after
the
review
of
his
sin
,
but
sorrow
,
and
exercised
more
grief
for
that
,
than
he
did
joy
at
the
present
,
for
the
not
failing
of
his
Faith
;
as
a
man
is
more
troubled
with
a
pain
of
the
Tooth
,
or
a
fit
of
the
Gout
,
than
pleased
with
all
the
health
in
his
vital
parts
,
which
is
far
greater
than
his
pain
.
Here
then
is
a
difference
;
Regenerate
men
have
pain
in
their
sins
,
natural
men
pleasure
;
the
one
is
ashamed
of
his
sin
,
the
other
at
best
but
ashamed
of
his
discredit
;
he
condemns
himself
for
it
with
so
much
severity
,
rips
his
heart
open
before
God
,
that
if
a
wicked
man
should
hear
him
praying
in
his
Closet
after
some
sin
,
he
would
think
he
did
belye
himself
,
or
else
that
he
were
the
vilest
Villain
in
the
world
.
He
will
study
no
excuses
,
and
present
no
pleas
to
God
for
his
sin
.
If
he
hath
not
strength
to
conquer
it
,
he
hath
a
voice
to
cry
against
it
:
Prayers
are
doubled
;
one
Messenger
goes
to
Heaven
upon
the
heels
of
another
,
and
so
moderation
,
which
was
in
his
requests
before
,
is
turn'd
to
an
unsatisfied
importunity
.
So
that
you
see
,
there
is
not
a
plenary
consent
of
will
,
but
the
dissent
is
habitual
and
actual
,
if
not
antecedent
or
concomitant
,
yet
alwaies
consequent
.
What
then
doth
the
regenerate
mans
sin
arise
from
?
It
ariseth
1.
Either
from
a
strong
passion
,
which
many
times
bears
down
the
bars
both
of
grace
and
reason
.
That
is
not
wholly
voluntary
which
is
done
by
the
prevalency
of
passion
,
which
suspends
the
determination
of
the
understanding
,
and
consequently
the
regular
and
free
motion
of
the
Will.
Such
was
the
accusation
of
God
in
his
Prophet
,
which
David
was
guilty
of
,
Psal.
116.11
.
I
said
in
my
haste
,
all
men
are
liars
.
I
said
,
't
is
true
,
all
men
are
liars
,
even
the
Prophet
too
,
but
it
was
in
my
haste
.
And
in
his
haste
he
accuseth
God
of
the
breach
of
his
promises
,
Psal.
31.22
.
I
said
in
my
haste
,
I
am
cut
off
from
before
thy
Eyes
.
God
hath
either
forgot
his
promise
,
or
changed
his
resolutions
,
for
not
one
of
them
will
be
made
good
unto
me
.
It
was
a
passion
in
Moses
which
made
him
guilty
of
that
act
of
unbelief
,
that
cost
him
his
exclusion
from
the
land
of
promise
,
Num.
20.8
,
10
,
11
,
12.
God
commands
him
to
use
his
Tongue
,
not
his
Rod
on
the
Rock
;
but
the
passion
the
good
man
was
in
by
the
provocation
of
the
people
,
transported
him
beyond
his
bounds
.
Peter's
heart
was
not
so
full
of
courage
as
of
Loyalty
,
his
Zeal
was
put
out
of
countenance
by
his
fear
.
A
strong
fit
of
passion
may
make
a
man
,
as
good
and
meek
as
Moses
,
fling
away
both
the
Tables
of
the
Law
,
which
otherwise
would
be
as
dear
to
him
as
the
Apple
of
his
Eye
.
2.
From
inconsiderateness
.
There
cannot
be
a
full
consent
of
Will
,
where
a
deliberate
judgment
doth
not
precede
.
Many
a
man
,
through
an
inconsiderate
indulging
his
appetite
,
eats
that
meat
which
foments
his
humors
into
some
dangerous
disease
.
Sin
creeps
upon
a
good
man
when
the
liveliness
and
activity
of
his
Spirit
in
former
duties
is
in
a
slumber
;
but
another
hath
as
great
inclinations
to
sin
,
when
his
understanding
is
in
its
strength
.
Peter
had
the
grace
of
faith
,
but
he
fell
into
his
sin
for
want
of
acting
it
;
upon
his
repentance
,
it
is
said
,
Luke
22.6
.
And
Peter
remembred
the
words
of
the
Lord
.
He
had
forgot
Christs
words
,
and
that
made
him
forget
himself
and
his
Master
in
that
act
of
sin
.
If
our
Saviour
had
cast
his
Eye
upon
Peter
,
and
excited
his
slumbering
grace
before
the
Maid
had
spoken
to
him
,
he
might
have
prevented
Peter's
fall
as
well
as
afterwards
recovered
him
.
If
God
had
sent
Nathan
with
a
message
to
David
,
when
his
corruption
began
first
to
put
on
its
Arms
,
to
have
shewed
him
the
vileness
of
his
intentions
,
and
excited
him
to
a
stout
resistance
,
he
might
have
prevented
the
loss
of
his
innocency
,
as
well
as
restor'd
him
after
it
had
lain
in
the
dust
so
long
.
David
might
have
kept
his
standing
,
and
dismist
those
inclinations
,
as
he
did
his
inconsiderate
design
of
murdering
Nabal
and
his
family
upon
Abigail's
admonition
,
for
which
he
blesseth
God
,
1
Sam.
25.32
,
33.
In
short
,
The
motion
of
a
regenerate
man
to
sin
is
violent
,
like
a
stone
upward
,
the
motion
of
an
unrenewed
man
is
natural
,
like
a
stone
downwards
.
The
Godly
are
violently
pursued
,
but
the
wicked
fottishly
infatuated
by
a
temptation
.
[
](A32724-e56580-b)*
*
Greenham
.
And
certainly
when
the
strength
of
the
passion
is
abated
,
and
the
free
exercise
of
reason
recovered
,
there
will
be
the
exercise
of
grace
again
;
for
it
is
not
conceiveable
,
that
the
habit
of
grace
and
repentance
should
be
without
the
actual
exercise
of
it
,
when
the
impediments
are
removed
,
and
an
occasion
presented
;
so
that
he
that
doth
not
recover
himself
to
his
former
exercise
,
never
had
this
true
seed
of
God
infused
into
him
.
7
Proposition
.
Though
a
regenerate
man
may
fall
,
and
sin
have
a
temporary
dominion
,
yet
he
recovers
out
of
this
state
,
and
for
the
most
part
returns
to
his
former
holiness
,
and
an
increase
of
it
,
though
not
always
to
his
former
comforts
.
There
are
none
whose
sins
are
recorded
in
Scripture
,
but
there
are
some
evidences
of
their
repentance
for
it
,
or
the
acting
the
contrary
grace
.
Davids
sin
was
gross
,
and
his
repentance
remarkable
;
he
was
more
tender
afterwards
in
point
of
Blood
,
2
Sam.
23.16
,
17.
when
he
desired
Water
out
of
the
Well
of
Bethlehem
,
and
it
was
brought
him
by
three
valiant
men
with
the
Jeopardy
of
their
lives
;
he
would
not
drink
it
,
because
it
was
the
Blood
of
the
men
that
ventured
their
lives
to
satisfy
his
curiosity
.
Peters
repentance
is
eminent
,
his
affection
is
hot
,
for
the
truth
of
which
he
could
appeal
to
his
masters
omnisciency
,
John
21.17
.
Lord
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
His
courage
is
illustrious
in
asserting
his
Masters
honour
in
the
face
of
the
greatest
dangers
,
in
which
exercise
you
find
him
the
Foreman
of
that
Jury
of
the
12
Apostles
before
every
Assembly
,
Acts
2.3.4.5
.
&c.
Though
Abraham
had
discovered
a
distrust
of
God
in
Pharaohs
and
Abimelechs
courts
,
yet
his
faith
afterward
in
his
readiness
to
sacrifice
Isaac
,
was
as
glorious
as
his
unbelief
had
been
base
,
which
gave
him
the
title
of
the
Father
of
the
faithful
.
Noah
who
was
drunk
,
and
thereby
exposed
to
the
derision
of
his
Son
,
could
not
so
well
have
curst
him
,
had
he
not
abhorred
the
sin
as
well
as
the
reproach
.
And
Lot
,
whose
righteous
Soul
was
vexed
with
the
filthiness
of
others
,
could
not
have
a
less
vexation
at
his
own
when
he
came
to
know
of
it
.
Those
that
affirm
that
mortal
sins
expel
grace
,
yet
doubt
whether
they
expel
the
gifts
of
the
Spirit
,
one
end
whereof
say
they
,
is
to
render
the
Soul
pliable
and
flexible
to
the
motions
of
the
Spirit
.
[
](A32724-e56750-b)*
*
Suarez
:
de
Gratia
.
lib.
11
c.
3.
num.
10
,
p.
415.
If
they
do
not
expel
the
gifts
,
I
know
not
why
they
should
expel
the
grace
which
is
under
the
manutenency
of
the
Spirit
of
God
in
a
particular
manner
.
The
Spirit
lusts
against
the
flesh
,
as
well
as
the
flesh
against
the
Spirit
,
and
the
lusting
of
the
Spirit
will
prevail
as
well
as
the
lusting
of
the
flesh
,
and
more
,
Gal.
5.17
.
All
natural
things
that
are
removed
out
of
their
proper
place
,
are
restless
till
they
are
reduc'd
to
their
right
station
.
A
good
man
is
as
Water
,
that
though
it
be
turned
into
a
Mass
of
Ice
,
wholly
cold
in
the
ways
of
God
,
yet
still
there
is
a
principle
in
him
,
(
as
there
is
in
Ice
)
to
return
to
his
former
form
,
figure
and
activity
,
upon
the
warm
eruptions
of
the
Spirit
of
God
.
There
is
a
powerful
voice
behind
him
that
brings
him
back
,
when
he
turns
either
to
the
right
hand
or
to
the
left
from
the
ways
of
God
,
Isa.
30.21
.
By
virtue
of
this
seed
within
him
,
and
the
Spirit
of
God
exciting
it
,
that
word
which
comes
home
to
the
Soul
after
a
sin
,
becomes
efficaciously
melting
,
and
raises
up
springs
of
penitential
motions
,
which
could
not
arise
so
suddenly
were
the
spiritual
life
wholly
departed
.
For
a
man
that
hath
no
habit
of
grace
in
him
,
cannot
so
suddenly
concur
with
Gods
proposals
,
and
exercise
a
repentance
.
In
such
an
one
we
see
first
a
stupefaction
of
mind
,
and
an
unaptness
to
faith
,
no
motions
of
a
true
repentance
,
though
some
preparation
to
it
.
But
with
a
regenerate
man
it
is
otherwise
.
David
being
admonisht
by
Nathan
was
struck
to
the
heart
,
and
Peter
presently
upon
our
Saviours
look
melted
into
tears
.
Their
grace
,
like
tinder
,
took
fire
presently
upon
those
small
but
powerful
occasions
;
though
it
did
not
act
at
the
time
of
their
sin
,
yet
it
had
an
aptness
to
act
upon
the
removal
of
the
impediments
.
Though
Jonah
seems
to
cast
off
all
regard
of
God
and
his
command
,
yet
upon
the
first
occasion
in
the
Whales
Belly
,
he
brings
forth
excellent
fruits
of
faith
in
a
moment
.
Jonah
2.
Grace
in
an
instant
upon
the
first
motion
of
the
Spirit
will
rise
up
,
and
take
its
place
from
whence
it
seems
to
be
deposed
.
As
a
natural
man
under
some
sting
of
Conscience
,
and
flash
of
a
lightning
conviction
,
may
be
restrained
from
sin
,
yet
his
natural
inclination
to
it
remains
,
though
suspended
at
the
present
,
and
may
be
carried
the
quite
contrary
way
,
as
the
stream
of
a
river
by
the
force
of
the
Tide
is
turned
against
its
natural
current
,
yet
slides
down
its
channel
with
its
wonted
calmness
upon
the
removal
of
the
force
;
so
a
good
man
under
the
violence
of
some
lust
hath
not
his
new
nature
changed
,
though
at
present
it
is
restrain'd
by
an
extrinsick
force
;
so
that
as
the
one
upon
the
taking
off
his
conviction
,
returns
to
his
sin
,
so
the
other
upon
the
removal
of
his
fetters
,
returns
to
his
holiness
with
a
greater
spirit
and
delight
.
A
wicked
man
may
sometimes
do
a
good
action
,
but
he
continues
not
in
it
.
As
a
Planet
is
sometimes
retrograde
,
but
soon
returns
to
its
direct
course
.
When
their
Conscience
pinches
them
,
they
awake
out
of
their
trance
.
So
a
good
man
may
sin
through
infirmity
,
but
he
will
revoke
it
by
repentance
.
The
seed
of
God
remains
in
him
as
the
Sap
in
the
Root
of
a
Tree
that
recovers
the
leaves
the
next
return
of
the
Sun
at
the
spring
.
He
may
sink
by
nature
and
rise
again
by
grace
;
but
the
Devil
,
who
sinned
at
the
beginning
,
fell
and
never
rose
more
.
Vse
of
Examination
.
If
you
find
your selves
in
these
cases
,
in
a
course
of
known
sin
,
resolution
to
commit
it
,
were
it
not
for
such
bars
;
unwillingness
to
know
Gods
pleasure
and
injunction
,
despising
admonitions
and
reproofs
,
a
settled
love
to
it
,
a
full
consent
of
Will
without
any
antecedent
,
concomitant
or
consequent
dissent
,
tumbling
in
it
without
rising
by
repentance
,
a
circle
of
sinning
and
repenting
without
abhorrence
of
sin
;
you
may
conclude
your selves
in
an
unregenerate
state
,
you
sin
like
the
Devil
,
who
sinned
from
the
beginning
.
A
DISCOURSE
OF
The
Pardon
of
Sin
.
Psalm
32.1
,
2.
Blessed
is
he
whose
transgression
is
forgiven
,
whose
sin
is
covered
.
Blessed
is
the
man
unto
whom
the
Lord
imputes
not
iniquity
.
THis
Psalm
,
as
Grotius
thinks
,
was
made
to
be
sung
upon
the
Annual
day
of
the
Jewish
Expiation
,
when
a
general
confession
of
their
sins
was
made
.
'T
is
one
of
David's
poenitential
Psalms
,
supposed
to
be
composed
by
him
after
the
Murder
of
Vriah
,
and
the
pronouncing
of
his
pardon
by
Nathan
,
v.
5.
and
rather
a
Psalm
of
Thanksgiving
.
'T
is
called
Maschil
,
a
Psalm
of
understanding
.
Maschil
is
translated
eruditio
,
intelligentia
,
and
notes
some
excellent
Doctrine
in
the
Psalm
,
not
known
by
the
light
of
Nature
.
Blessed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Blessednesses
.
Ex
omni
parte
beatus
.
Three
words
there
are
to
discover
the
nature
of
sin
;
and
three
words
to
discover
the
nature
of
pardon
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Transgression
.
]
Prevarication
.
Some
understand
by
it
sins
of
omission
,
&
commission
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sin
.
]
Some
understand
those
inward
inclinations
,
lusts
and
motions
,
whereby
the
Soul
swerves
from
the
Law
of
God
,
and
which
are
the
immediate
causes
of
external
sins
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iniquity
.
]
Notes
original
sin
,
the
root
of
all
.
Three
words
that
note
pardon
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Levatus
,
forgiven
.
]
Eas'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
to
take
away
,
to
bear
,
to
carry
away
.
Two
words
in
Scripture
are
chiefly
used
to
denote
remission
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
expiate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bear
,
or
carry
away
;
the
one
signifies
the
manner
whereby
it
is
done
,
viz.
atonement
;
the
other
the
effect
of
this
expiation
,
carrying
away
;
one
notes
the
meritorious
cause
,
the
other
the
consequent
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Covered
.
]
Alluding
to
the
covering
of
the
Aegyptians
in
the
Red
Sea
.
Menochius
thinks
it
alludes
to
the
manner
of
writing
among
the
Hebrews
,
which
he
thinks
to
be
the
same
with
that
of
the
Romans
;
as
writing
with
a
Pencil
upon
wax
spread
upon
Tables
,
which
when
they
would
blot
out
,
they
made
the
Wax
plain
,
and
drawing
it
over
the
writing
,
covered
the
former
letters
.
And
so
it
is
equivalent
with
that
expression
of
blotting
out
sin
,
as
in
the
other
allusion
it
is
with
casting
sin
into
the
depths
of
the
Sea
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Impute
.
]
Not
charging
upon
account
.
As
sin
is
a
defection
from
the
Law
,
so
it
is
forgiven
;
as
it
is
offensive
to
God's
holiness
,
so
it
is
covered
;
as
it
is
a
debt
involving
man
in
a
debt
of
punishment
,
so
it
is
not
imputed
;
They
all
note
the
certainty
,
and
extent
,
and
perfection
of
pardon
.
The
three
words
expressing
sin
here
,
being
the
same
that
are
used
by
God
in
the
declaration
of
his
Name
,
Exod.
34.7
.
Here
are
to
be
considered
,
-
1.
The
Nature
of
Pardon
.
-
2.
The
Author
of
it
,
God
.
-
3.
The
Extent
of
it
,
Transgression
,
Sin
,
Iniquity
.
-
4.
The
Manner
of
it
,
implied
,
by
Faith
in
Christ
.
The
Apostle
quoting
this
place
,
Rom.
4.7
.
to
prove
Justification
by
Faith
:
As
sin
is
not
imputed
,
so
something
is
imputed
instead
of
it
.
Covering
implies
something
wherewith
a
thing
is
covered
,
as
well
as
the
act
whereby
it
is
covered
.
5.
The
Effect
of
it
,
Blessedness
.
I
shall
not
divide
than
into
distinct
Propositions
,
but
take
the
words
in
order
as
they
lie
.
I.
The
Nature
of
Pardon
.
1.
Consider
the
words
,
and
what
notes
they
will
afford
to
us
.
(
1.
)
Covering
,
as
it
alludes
to
the
manner
of
writing
,
and
so
is
the
same
with
blotting
out
,
Isa.
43.25
.
I
,
even
I
am
he
that
blots
out
thy
transgression
;
whereby
is
implied
,
that
sin
is
a
debt
,
and
pardon
is
the
remitting
of
it
.
It
notes
,
[
1.
]
The
nullity
of
the
debt
.
A
crossed
book
will
not
stand
good
in
law
,
because
the
crossing
of
the
book
implies
the
Satisfaction
of
the
debt
.
A
debt
may
be
read
in
our
manner
of
writing
in
a
crossed
book
,
but
it
cannot
be
pleaded
.
God
may
after
pardon
read
our
sins
in
the
book
of
his
Omniscience
,
but
not
charge
them
upon
us
at
the
bar
of
his
Justice
.
[
2.
]
Gods
willingness
to
pardon
.
Blots
,
not
razeth
.
He
engraves
them
not
upon
marble
,
he
writes
them
not
with
a
pen
of
Iron
,
or
point
of
a
diamond
;
writing
upon
wax
is
easily
made
plain
.
[
3.
]
The
extent
of
it
.
Blotting
serves
for
a
great
debt
as
well
as
a
small
,
a
thousand
pound
may
as
well
,
and
as
soon
be
dasht
out
by
a
blot
as
a
thousand
pence
.
[
4.
]
The
quickness
of
it
upon
repentance
.
It
takes
more
time
to
write
a
debt
in
a
book
,
than
to
cross
it
out
;
one
blow
would
obliterate
a
great
deal
of
writing
upon
wax
.
Sins
,
that
have
been
contracting
many
years
,
when
God
pardons
he
blots
out
in
a
moment
.
(
2.
)
Covering
,
as
it
alludes
to
the
drowning
the
Aegpytians
is
exprest
by
casting
into
the
depths
of
the
Sea
,
Micah
.
7.19
.
Thou
wilt
cast
all
their
sins
into
the
depths
of
the
Sea
.
This
notes
also
[
1.
]
Gods
willingness
to
pardon
.
Casts
them
,
not
lays
them
gently
aside
,
but
flings
them
away
with
violence
,
as
things
that
he
cannot
endure
the
sight
of
,
and
is
resolved
never
to
take
notice
of
them
more
.
[
2.
]
Gods
reality
in
pardon
.
He
will
cast
their
sins
as
far
as
the
arm
of
his
omnipotency
can
reach
;
If
there
be
any
place
further
than
the
depths
of
the
Sea
,
thither
they
shall
be
thrown
out
of
the
sight
of
his
justice
.
[
3.
]
The
extent
.
[
All
]
their
sins
.
The
Sea
covered
Aegyptian
Princes
as
well
as
the
people
.
The
mighty
Lord
,
as
well
as
the
Common
Souldier
,
sank
like
lead
in
those
mighty
waters
.
[
4.
]
The
Duration
of
it
.
The
Sea
vomits
up
nothing
that
it
takes
into
its
lower
bowels
,
things
cast
into
the
depths
of
the
Ocean
never
appear
more
.
Rivers
may
be
turned
,
and
drain'd
,
but
who
can
lave
out
the
Ocean
?
[
2.
]
Not
imputing
.
Not
putting
upon
account
,
not
charging
the
debt
in
a
legal
process
.
To
this
is
aequivalent
the
expression
of
not
remembring
,
Isa.
43.25
.
I
will
not
remember
their
sins
.
An
act
of
oblivion
is
past
upon
sin
.
This
notes
,
[
1.
]
That
God
will
not
exact
the
debt
of
thee
.
God
doth
not
absolutely
forget
sin
,
for
what
he
knows
never
slips
out
of
his
knowledg
.
So
that
his
not
remembring
is
rather
an
act
of
his
will
than
a
defect
in
his
understanding
.
As
when
an
act
of
oblivion
is
passed
,
the
fact
committed
is
not
Physically
forgotten
,
but
legally
,
because
the
fear
of
punishment
is
removed
.
God
puts
them
out
of
the
memory
of
his
wrath
,
though
not
out
of
the
memory
of
his
knowledge
.
He
doth
remember
them
paternally
to
chastize
thee
for
them
,
though
not
judicially
to
condemn
thee
.
[
2.
]
Not
upbraid
thee
.
Not
with
a
scornful
upbraiding
mention
them
to
cast
thee
off
,
but
with
a
merciful
renewing
the
remembrance
of
them
upon
thy
Conscience
,
to
excite
thy
repentance
,
and
keep
thee
with
in
the
due
bounds
of
humility
and
reverence
.
More
particularly
the
nature
of
pardon
may
be
explained
in
these
Propositions
.
We
must
not
think
that
these
expressions
,
as
they
denote
pardon
,
do
intimate
in
this
act
the
taking
away
of
the
being
of
sin
,
nature
of
sin
,
or
demerit
of
sin
.
1.
The
being
and
inherency
of
sin
is
not
taken
away
.
Though
sin
be
not
imputed
to
us
,
yet
it
is
inherent
in
us
.
The
being
remains
,
though
the
power
be
dethroned
.
By
pardon
God
takes
away
sin
,
not
as
it
is
a
pollution
of
the
Soul
,
but
as
it
is
an
inducement
to
wrath
.
Though
remission
,
and
Sanctification
are
concomitants
,
yet
they
are
distinct
acts
,
and
wrought
in
a
distinct
manner
.
2.
The
nature
of
sin
is
not
taken
away
.
Justification
is
a
relative
change
of
the
person
,
not
of
the
sin
;
for
though
God
will
not
by
an
act
of
his
justice
punish
the
person
pardoned
,
yet
by
his
holiness
he
cannot
but
hate
the
sin
,
because
though
it
be
pardoned
,
it
is
still
contrary
to
God
,
and
enmity
against
him
.
'T
is
not
a
change
of
the
native
malice
of
the
sin
,
but
a
non-imputation
of
it
to
the
offender
.
Though
the
person
sinning
be
free
from
any
indictment
,
yet
sin
is
not
freed
from
its
malitia
,
and
opposition
to
God
.
For
though
the
law
doth
not
condemn
a
justified
person
because
he
is
translated
into
another
state
,
yet
it
condemns
the
acts
of
sin
,
though
the
guilt
of
those
acts
doth
not
redound
upon
the
person
to
bring
the
wrath
of
God
upon
him
.
Though
David
had
the
sins
of
murther
and
adultery
pardon'd
,
yet
this
pardon
did
not
make
David
a
righteous
person
in
those
acts
,
for
it
was
murther
and
adultery
still
,
and
the
change
was
not
in
his
sin
,
but
in
his
Soul
and
state
.
3.
The
Demerit
of
sin
is
not
taken
away
.
As
pardon
doth
not
alter
sins
nature
,
so
neither
doth
it
alter
sins
demerit
,
for
to
merit
damnation
belongs
to
the
nature
of
it
;
so
that
we
may
look
upon
our selves
as
deserving
Hell
,
though
the
sin
whereby
we
deserve
it
,
be
remitted
.
Pardon
frees
us
from
actual
condemnation
,
but
not
,
as
considered
in
our
own
persons
,
from
the
desert
of
condemnation
.
As
when
a
King
pardons
a
thief
,
he
doth
not
make
the
theft
to
become
formally
no
theft
,
or
to
be
meritoriously
no
capital
crime
.
Upon
those
two
grounds
of
the
nature
and
demerit
of
sin
,
a
justified
person
is
to
bewail
it
,
and
I
question
not
but
the
consideration
of
this
doth
add
to
the
triumph
and
Hallelujahs
of
the
glorified
Souls
,
whose
chief
work
being
to
praise
God
for
redemption
,
they
cannot
but
think
of
the
nature
and
demerit
of
that
from
which
they
were
redeemed
,
Rev.
5.13
.
4.
The
guilt
of
sin
,
or
obligation
to
punishment
is
taken
away
by
pardon
.
Sin
committed
doth
presently
by
vertue
of
the
law
transgressed
bind
over
the
sinner
to
death
:
but
pardon
makes
void
this
obligation
,
so
that
God
no
longer
accounts
us
persons
obnoxious
to
him
.
Peccatum
remitti
non
aliud
est
quam
non
imputari
ad
poenam
[
](A32724-e58460-b)*
*
Durand
.
lib.
4.
dict.
1.
q.
7
For
sin
to
be
pardoned
,
is
nothing
else
but
not
to
be
imputed
in
order
to
punishment
.
.
'T
is
a
revoking
the
sentence
of
the
law
against
the
sinner
;
and
God
renouncing
upon
the
account
of
the
Satisfaction
made
by
Christ
to
his
justice
,
any
right
to
punish
a
believer
,
doth
actually
discharge
him
upon
his
believing
,
from
that
sentence
of
the
law
under
which
he
lay
in
the
state
of
unbelief
;
and
also
as
he
parts
with
this
right
to
punish
,
so
he
confers
a
light
upon
a
believer
humbly
to
challenge
it
,
upon
the
account
of
the
Satisfaction
wrought
by
his
surety
.
God
hath
not
only
in
his
own
mind
and
resolution
parted
with
this
right
of
punishing
,
but
also
given
an
express
declaration
of
his
will
,
2
Cor.
5.19
.
God
was
in
Christ
reconciling
the
world
unto
himself
,
i.
e.
openly
renouncing
upon
Christs
account
the
right
to
punish
,
whence
follows
the
non-imputation
of
sin
.
Not
imputing
their
trespasses
unto
them
.
The
justice
of
God
will
not
suffer
that
that
sin
which
is
pardoned
,
should
be
punished
;
for
can
that
be
justice
in
a
prince
to
pardon
a
thief
,
and
yet
to
bring
him
to
the
gallows
for
that
fact
?
Though
the
malefactor
doth
justly
deserve
it
,
yet
after
a
pardon
and
the
word
passed
,
it
is
not
justly
inflicted
.
God
indeed
doth
punish
for
that
sin
which
is
pardoned
.
Though
Nathan
by
Gods
Commission
had
declared
Davids
sin
pardoned
,
yet
the
Sword
was
to
stick
in
the
bowels
of
his
family
,
2
Sam.
12.10
,
15.
The
Sword
shall
never
depart
from
thy
house
,
[
the
Lord
hath
put
away
thy
sin
,
thou
shalt
not
dye
.
]
But
(
1.
)
'T
is
not
a
punishment
in
order
to
Satisfaction
.
Because
Christs
Satisfaction
had
no
flaw
in
it
,
and
stood
in
need
of
nothing
to
eek
it
out
:
But
't
is
for
the
vindication
of
the
honour
of
Gods
holiness
,
that
he
might
not
be
thought
an
approver
of
sin
,
and
this
was
the
reason
of
Davids
punishment
in
the
death
of
his
child
by
Bathsheba
.
2
Sam.
12.14
.
[
Because
by
this
deed
thou
hast
given
great
occasion
to
the
enemies
of
the
Lord
to
Blaspheme
.
]
(
2.
)
'T
is
not
so
much
poenal
as
medicinal
.
A
judg
Commands
a
hand
to
be
cut
off
,
that
is
for
punishment
;
a
Physician
and
a
Father
order
the
same
,
but
for
the
Patients
cure
,
and
the
preservation
of
the
body
.
And
though
God
after
pardon
acts
not
towards
his
people
in
the
nature
of
a
Judg
,
yet
he
never
lays
aside
the
authority
and
affection
of
a
Father
.
We
are
delivered
from
a
Judges
wrath
,
but
not
from
a
Fathers
anger
.
In
that
remarkable
dumbness
inflicted
upon
Zachary
for
his
unbelief
,
Luk
1.18.20
.
there
was
a
confirmation
of
his
Faith
,
as
well
as
the
chastisement
of
his
incredulity
.
The
Angel
upon
his
unbelieving
desire
of
a
sign
,
gives
him
a
Testimony
of
the
truth
of
his
errand
,
but
such
an
one
that
should
make
him
feel
in
some
measure
the
smart
of
his
unbelief
.
(
3.
)
If
it
be
penal
,
't
is
not
the
eternal
punishment
due
to
sin
.
'T
is
but
temporary
and
not
embittered
by
wrath
,
which
is
the
gall
of
punishment
.
This
taking
off
the
obligation
to
punishment
is
the
true
nature
of
pardon
.
Which
will
be
evident
from
,
2
Sam.
19.19
.
Let
not
my
Lord
impute
iniquity
unto
me
.
Shimei
desires
David
not
,
to
impute
iniquity
,
and
not
to
remember
it
.
It
was
not
in
Davids
power
absolutely
to
forget
it
and
Shimei's
confessing
the
fact
with
those
circumstances
in
verse
20.
was
enough
to
recall
it
to
Davids
memory
,
if
he
had
forgot
it
;
but
he
desires
David
not
to
bring
him
to
satisfy
the
penalty
of
the
law
for
reviling
his
Soveraign
.
II.
The
Author
of
Pardon
,
God
.
For
pardon
is
the
Soveraign
prerogative
,
of
God
whereby
he
doth
acquit
a
believing
Sinner
from
all
obligation
to
Satisfactory
punishment
upon
the
account
of
the
Satisfaction
and
Righteousness
of
Christ
apprehended
by
Faith
.
1.
'T
is
Gods
act
.
Remission
is
the
Creditors
not
the
Debtors
act
;
though
the
Debtor
be
obliged
in
Justice
to
pay
the
debt
,
yet
there
is
no
obligation
upon
the
Creditor
to
demand
the
debt
,
because
it
is
at
his
liberty
to
renounce
or
maintain
his
right
to
it
;
and
God
hath
as
much
power
as
man
to
relax
his
right
,
provided
it
be
with
a
Salvo
to
his
own
honour
,
and
the
holiness
of
his
nature
,
which
he
cannot
deny
for
the
sinners
safety
,
as
the
Apostle
tells
us
,
God
cannot
deny
himself
.
Yet
properly
,
say
some
,
though
sin
be
a
debt
,
God
is
not
to
be
considered
in
pardon
as
a
Creditor
,
because
sin
is
not
a
pecuniary
debt
,
but
a
criminal
,
and
so
God
is
to
be
considered
as
a
governor
,
law-giver
,
guardian
and
executor
of
his
laws
,
and
so
may
dispence
with
the
severities
of
them
.
If
an
inferior
person
tear
an
indictment
,
it
may
be
brought
again
into
Court
;
but
if
the
chief
Magistrate
order
the
casting
it
out
,
who
can
plead
it
?
'T
is
Gods
act
,
and
if
God
justifies
who
can
condemn
?
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifies
,
who
shall
condemn
?
That
God
absolves
thee
that
hath
power
to
condemn
thee
,
that
God
who
enacted
the
law
whereby
thou
art
sentenced
,
proclaims
the
Gospel
whereby
thou
art
reconcil'd
.
'T
is
an
offended
God
who
is
a
foregiving
God
;
that
God
whose
name
thou
hast
prophaned
,
whose
patience
thou
hast
abused
,
whose
laws
thou
hast
violated
,
whose
mercy
thou
hast
slighted
,
whose
justice
thou
hast
dared
,
and
whose
glory
thou
hast
stained
.
2.
'T
is
not
only
his
act
but
his
prerogative
,
and
he
only
can
do
it
.
God
is
the
party
wronged
.
Nemo
potest
remittere
de
jure
alieno
.
This
prerogative
he
glories
in
as
peculiar
to
himself
,
the
thoughts
of
this
honour
are
so
sweet
to
him
,
that
he
repeats
it
twice
,
as
a
title
he
will
not
share
with
another
,
Isa.
43.25
.
[
I
,
even
I
am
he
that
blots
out
thy
transgressions
.
Pardoning
offenders
is
one
of
a
Princes
royalties
.
And
this
is
reckoned
among
his
Regalia
,
as
a
choice
flower
and
jewel
in
his
Crown
.
Exod.
34.7
.
[
for
giving
iniquity
,
transgressions
and
Sins
.
A
Prince
punisheth
by
his
ministers
,
but
pardons
by
himself
.
And
indeed
God
is
never
so
glorious
as
in
acts
of
mercy
:
Justice
makes
him
terrible
,
but
mercy
renders
him
amiable
.
When
Moses
desired
to
see
God
in
his
royalty
,
and
best
perfections
,
he
displays
himself
in
his
goodness
,
Exod.
33.18
.
Shew
me
thy
glory
,
v.
19.
I
will
make
all
my
goodness
pass
before
thee
.
I
will
be
gracious
to
whom
I
will
be
gracious
.
And
though
the
Apostles
had
a
power
of
Remission
,
and
binding
,
that
was
only
ministerial
and
declarative
,
like
that
prophetical
power
which
Jeremy
had
to
root
up
nations
,
and
destroy
Jerm.
1.10
.
i.
e.
to
declare
Gods
will
in
such
and
such
Judgments
,
as
he
should
send
him
to
pronounce
.
Men
cannot
pardon
an
infinite
wrong
done
to
an
infinite
justice
.
Forgiveness
belongs
to
God
,
as
(
1.
)
Proprietor
.
He
hath
a
greater
right
to
us
than
we
have
to
our selves
.
(2)
Soveraign
He
is
Lord
over
us
,
as
we
are
his
creatures
.
(
3.
)
Governour
of
us
,
as
we
are
parts
of
the
world
.
(
3.
)
'T
is
an
act
of
his
mercy
:
Not
our
merit
.
Though
there
be
a
conditional
connexion
between
pardon
,
and
repentance
,
and
Faith
,
yet
there
is
no
meritorious
connexion
ariseth
from
the
Nature
of
those
graces
,
but
remission
flows
from
the
gracious
indulgence
of
the
promise
.
'T
is
the
very
tenderness
of
mercy
,
the
meltings
of
inward
bowels
,
Luke
.
1.78
.
To
give
knowledg
of
Salvation
,
and
Remission
of
their
sins
through
the
tender
mercies
of
our
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
inexhaustible
mercy
,
Psal.
86.5
.
Thou
Lord
art
ready
to
forgive
,
and
art
plenteous
in
mercy
.
A
multitude
of
tender
mercies
,
Psal.
51.1
.
What
Arithmetick
can
count
all
the
bublings
up
of
mercy
in
the
breast
of
God
,
and
all
the
glances
and
all
the
doles
of
his
pardoning
grace
towards
his
creatures
?
And
he
keeps
this
mercy
by
him
as
in
a
treasury
to
this
purpose
,
Exod.
34.7
.
keeping
mercy
for
thousands
,
forgiving
inquity
,
&c.
And
is
still
as
full
as
ever
,
as
the
sun
which
hath
influenced
so
many
animals
and
vegetables
,
and
expelled
so
much
darkness
and
cold
,
is
still
as
a
strong
man
able
to
run
the
same
race
,
and
perform
by
its
light
and
heat
the
same
operations
.
When
mercy
shews
it self
in
state
with
all
its
train
,
it
is
but
to
usher
in
pardoning
grace
,
Exod.
34.6.7
.
not
a
letter
,
not
an
attribute
that
makes
up
the
composition
of
that
name
but
is
a
friend
and
votary
of
mercy
.
And
that
latter
clause
a
learned
man
explains
of
Gods
clemency
,
He
will
by
no
means
clear
the
guilty
,
visiting
the
Iniquity
of
the
Fathers
,
&c.
which
he
renders
thus
;
He
will
not
utterly
cut
off
and
destroy
,
but
when
he
doth
visit
the
sins
of
the
Fathers
upon
the
Children
,
it
shall
be
but
to
the
third
or
fourth
Generation
,
not
for
ever
.
This
name
of
God
is
urged
by
Moses
,
Number
14.17
.
Now
I
beseech
thee
,
let
the
power
of
my
Lord
be
great
;
the
Lord
is
long-suffering
and
of
great
mercy
,
forgiving
iniquity
and
transgression
,
and
by
no
means
clearing
the
guilty
,
visiting
the
iniquity
,
&c.
Pardon
,
I
beseech
thee
,
the
iniquity
of
this
people
,
according
to
the
greatness
of
thy
mercy
.
Where
Moses
repeats
this
clause
more
particularly
than
he
doth
the
other
parts
of
his
name
;
which
surely
he
would
not
have
done
,
and
pleaded
it
as
a
Motive
to
God
to
pardon
Israel
,
if
he
had
not
understood
it
of
God's
clemency
;
for
otherwise
he
had
dwelt
more
upon
the
argument
of
Justice
than
upon
that
of
mercy
,
which
had
not
been
proper
to
edg
his
present
petition
with
.
Nay
it
is
such
pure
mercy
,
the
genuine
birth
of
mercy
,
that
it
partakes
of
its
very
name
,
as
Children
bear
the
name
of
their
Father
,
Heb.
8.12
.
I
will
be
merciful
to
their
iniquity
,
which
in
the
Prophet
,
Jer.
31.34
.
whence
the
Apostle
quotes
it
,
is
,
I
will
forgive
their
iniquity
.
That
it
is
so
,
will
appear
,
because
(
1.
)
No
attribute
could
be
the
first
motive
of
pardon
but
this
.
His
Justice
would
loudly
cry
for
vengeance
,
and
flame
out
against
ungrateful
sinners
.
His
holiness
would
make
him
abhor
not
only
the
embraces
but
the
very
sight
or
such
filthy
creatures
as
we
are
.
His
power
would
attend
to
receive
and
execute
the
Commands
of
his
justice
and
holiness
,
did
not
compassion
step
in
to
qualify
.
(
2.
)
Vnconstrained
mercy
.
Men
pardon
many
times
,
because
they
are
too
weak
to
punish
.
But
God
wants
not
power
to
inflict
Judgments
,
neither
doth
man
want
weakness
to
sink
under
it
,
Rom.
5
,
6.
When
we
were
without
strength
,
Christ
dyed
for
us
.
God
wanted
not
sufficient
reason
to
justify
a
severe
proceeding
both
in
the
quality
of
sin
,
every
sin
being
a
contrariety
to
the
law
,
Soveraignty
,
work
,
glory
,
yea
the
very
being
of
God
,
now
for
God
to
pardon
that
which
would
pull
him
out
of
his
throne
,
hath
blemished
the
creation
,
robs
him
of
his
honour
,
must
be
an
act
of
the
richest
and
purest
mercy
:
And
in
the
quantity
,
multitudes
of
sins
of
this
cursed
quality
as
numerous
as
motes
in
the
Sun-beams
.
'T
is
impossible
for
the
nimblest
Angel
to
write
down
the
extravagancies
of
men
committed
in
the
space
of
twenty
four
hours
,
if
he
could
know
all
the
operations
of
heir
Souls
as
well
as
their
outward
actions
;
all
those
God
doth
see
,
simul
&
semel
,
and
yet
is
ready
to
pardon
in
the
midst
of
numberless
provocations
.
(
3.
)
Resolv'd
and
designed
mercy
.
'T
is
not
through
inadvertency
and
insensibleness
of
the
aggravating
circumstances
of
them
.
God
must
needs
know
the
nature
and
circumstances
of
all
those
sins
he
himself
laid
upon
Christ
.
Yea
God
hath
an
actuated
knowledge
of
all
when
he
is
about
to
pardon
,
Isa.
43.22
.
God
reckons
up
their
sins
of
omissions
:
They
had
been
weary
of
him
,
and
had
not
brought
to
him
their
small
Cattle
;
had
preferr'd
their
Lambs
and
Kids
before
his
Service
,
wearied
him
with
their
iniquities
,
endeavoured
to
tire
him
out
of
the
Government
of
the
World
.
What
could
one
have
expected
after
this
black
Scroul
,
but
Fire-balls
of
Wrath
?
Yet
he
blots
them
out
,
v.
25.
though
all
those
sins
were
fresh
in
his
memory
.
Nay
,
the
Name
we
have
profaned
becomes
our
Solicitor
,
Ezek.
36.22
.
For
my
holy
Names
sake
which
you
have
profaned
.
(4)
Delightful
and
pleasant
mercy
.
He
delights
in
pardoning
mercy
,
as
a
Father
delights
in
his
Children
.
He
is
therefore
called
the
Father
of
mercy
,
Micah
7.18
.
he
pardons
iniquity
,
and
retains
not
his
anger
for
ever
,
because
he
delights
in
mercy
.
Never
did
we
take
so
much
pleasure
in
sinning
,
as
God
doth
in
forgiving
.
Never
did
any
penitent
take
so
much
pleasure
in
receiving
,
as
God
doth
in
giving
a
pardon
:
He
so
much
delights
in
it
,
that
he
counts
it
his
wealth
;
Riches
of
grace
,
riches
of
mercy
,
glorious
riches
of
mercy
;
no
Attribute
else
is
called
his
riches
.
He
sighs
when
he
must
draw
his
Sword
,
Hos.
11.8
.
How
shall
I
give
thee
up
,
O
Ephraim
!
But
when
he
blots
out
iniquity
,
then
it
is
,
I
,
even
I
am
he
that
blots
out
your
transgressions
for
my
Names
sake
.
His
delight
in
this
is
equal
to
the
delight
he
hath
in
his
Name
.
This
is
pure
mercy
,
to
change
the
Tribunal
of
Justice
into
a
Throne
of
Grace
;
to
bestow
pardons
,
where
he
might
inflict
punishments
,
and
to
put
on
the
deportment
of
a
Father
instead
of
that
of
a
Judge
.
4.
The
Act
of
his
Justice
.
Those
Attributes
which
seem
contrary
,
are
joyned
together
to
produce
forgiveness
:
Yet
God
is
not
to
be
considered
in
pardon
only
as
Judex
,
but
paternus
Judex
;
there
is
a
composition
of
Judge
and
Father
in
this
act
;
Free
Grace
on
God's
part
,
but
Justice
upon
the
account
of
Christ
.
That
God
will
accept
of
a
satisfaction
is
Mercy
,
that
he
will
not
forgive
without
a
satisfaction
is
Justice
:
Mercy
forgives
it
in
us
,
though
Justice
did
punish
it
in
Christ
.
Christ
by
his
death
paid
the
debt
,
and
God
by
the
Resurrection
of
Christ
discharged
the
debt
;
and
therefore
the
Justice
of
God
is
engaged
to
bestow
pardon
upon
a
Believer
.
God
set
forth
Christ
as
a
propitiation
,
that
he
might
be
just
,
and
therefore
a
justifier
of
him
that
believes
,
Rom.
3.26
.
Either
the
debt
is
paid
,
or
not
;
if
not
,
then
Christ's
Death
is
in
vain
;
if
it
be
,
then
God's
Justice
is
so
equitable
,
as
not
to
demand
a
second
payment
.
Therefore
another
Apostle
joyns
faithful
and
righteous
;
it
might
have
been
faithful
and
merciful
,
faithful
and
loving
;
but
faithful
and
righteous
,
or
just
takes
in
the
Attribute
,
which
is
most
terrible
to
man
,
1
John
1.9
.
He
is
faithful
and
just
to
forgive
us
our
sins
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Isay
joyns
both
together
,
a
just
God
,
and
a
Saviour
,
Isa.
45.21
.
So
that
here
is
unspeakable
comfort
.
That
which
engaged
God
formerly
to
punish
man
,
engageth
him
now
to
pardon
a
Believer
.
That
which
moved
him
to
punish
Christ
,
doth
excite
him
to
forgive
thee
.
5.
The
Act
of
his
Power
.
'T
is
a
sign
of
a
noble
and
generous
mind
to
pass
over
offences
and
injuries
.
Sick
and
indigent
persons
are
the
most
peevish
and
impatient
,
and
least
able
to
concoct
an
injury
.
And
when
we
kindle
into
a
flame
upon
the
least
sparks
of
a
wrong
,
the
Apostle
tells
us
,
we
are
overcome
of
evil
,
Rom.
12.21
.
Be
not
overcome
of
evil
:
We
become
captives
to
our
angry
passions
;
speedy
revenge
in
us
being
an
act
of
weakness
,
the
contrary
must
be
an
act
of
power
over
our selves
.
God
's
not
executing
the
fierceness
of
his
Anger
is
laid
upon
his
being
a
God
,
and
not
man
,
Hos.
11.9
.
God's
Infinite
Power
gives
a
rise
to
pardon
,
Micah
7.18
.
Who
is
a
God
like
to
thee
,
that
pardons
iniquity
?
Junius
and
Tremellius
render
it
,
Who
is
a
strong
God
?
and
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
bear
it
.
Let
the
power
of
my
Lord
be
great
,
saith
Moses
,
Numb.
14.17
.
The
word
Jigdal
is
written
with
a
great
Jod
,
to
shew
,
say
the
Jews
,
that
it
is
more
than
an
ordinary
power
to
command
ones
self
when
injured
.
Therefore
when
God
proclaims
his
pardoning
Name
,
he
ushers
it
in
with
names
of
power
;
The
Lord
,
the
Lord
God
,
Exod.
34.6
.
'T
is
a
greater
work
to
forgive
,
than
to
prevent
the
commission
of
sin
;
as
it
is
a
greater
work
to
raise
a
dead
man
,
than
to
cure
a
sick
man
;
one
is
a
work
of
Art
,
the
other
belongs
only
to
Omnipotency
.
III.
The
Manner
of
it
.
How
it
is
carried
on
.
1.
On
God's
part
by
Christ
.
(
1.
)
By
his
Death
.
He
is
the
Scape-Goat
,
upon
whom
our
sins
are
laid
,
Isa.
53.6
.
Our
sins
are
made
Christ's
,
and
Christ's
righteousness
is
made
ours
:
He
is
said
to
be
made
sin
for
us
,
and
we
are
said
to
be
made
the
righteousness
of
God
in
him
,
2
Cor.
5.21
.
a
blessed
exchange
for
us
;
he
bore
that
wrath
,
indured
those
torments
,
suffered
those
strokes
of
Justice
which
were
due
to
us
.
The
pardon
of
sin
doth
cost
us
confessions
and
tears
,
but
it
cost
Christ
blood
,
and
unknown
pains
;
(
as
the
Greek
Liturgy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
have
mercy
on
us
.
)
[
1.
]
Laid
upon
him
by
God
.
God
appropriates
this
work
to
himself
,
Zach.
3.9
.
I
will
engrave
the
engraving
thereof
,
speaking
of
the
Stone
,
which
is
the
same
with
his
Servant
the
branch
.
As
a
Stone
is
cut
with
a
Chizzel
,
which
makes
deep
furrows
in
it
;
so
did
God
deal
with
Christ
,
and
that
in
order
to
the
taking
away
of
sin
.
I
will
remove
the
iniquity
of
that
Land
in
one
day
,
viz.
the
Day
of
Christ's
suffering
.
By
that
Offering
of
himself
,
he
shall
perfectly
satisfie
me
.
Therefore
it
is
called
the
will
of
God
,
in
order
to
the
taking
away
sin
,
Heb.
10.9
,
10.
compared
with
v.
11
,
12.
I
come
to
do
thy
will
,
by
which
will
we
are
sanctified
;
which
will
was
to
take
away
sin
.
For
v.
11.
that
was
the
end
of
his
Sacrifice
,
the
Legal
Sacrifices
not
being
able
to
do
it
.
God
did
not
only
consent
to
it
,
or
give
a
bare
grant
,
but
it
was
a
propense
and
affectionate
motion
of
his
heart
,
Isa.
53.10
.
It
pleased
the
Lord
to
bruise
him
.
Hence
did
the
Angels
sing
at
his
Birth
,
Glory
to
God
in
the
highest
,
peace
on
Earth
,
and
good
will
towards
men
.
The
peace
he
was
to
procure
was
the
fruit
of
God's
good
will
towards
us
.
[
2.
]
Voluntarily
undertaken
by
Christ
,
Heb.
10.5
,
7.
Lo
I
come
,
I
delight
to
do
thy
will
,
O
my
God
.
Willingness
in
the
entrance
of
the
work
;
willingness
to
take
a
body
,
and
willingness
to
lay
down
that
body
.
He
had
as
it
were
a
Fever
of
Affection
,
a
combustion
in
his
bowels
till
it
was
finished
.
In
his
greatest
Agonies
he
did
not
repent
of
his
undertaking
,
or
desire
to
give
it
over
:
He
cryed
indeed
to
his
Father
,
that
this
Cup
might
pass
from
him
,
but
he
presently
submits
:
If
there
be
no
other
way
to
save
sinners
,
I
will
pass
on
through
Death
and
Hell
to
do
it
.
When
he
was
afflicted
and
opp●essed
,
he
murmured
not
at
it
,
Isa.
53.7
.
He
opened
not
his
mouth
,
he
opened
not
his
mouth
;
it
is
twice
repeated
,
to
shew
his
willingness
.
And
God
was
highly
pleased
with
him
for
this
very
reason
,
because
he
did
pour
out
his
Soul
,
and
bore
the
sins
of
many
,
and
ma●●●rcession
for
the
transgressors
.
All
which
expressions
denote
his
earnestness
and
readiness
in
it
.
(
2.
)
By
his
Resurrection
.
His
Death
is
the
payment
,
his
Resurrection
the
discharge
,
Rom.
4.
ult.
Who
was
delivered
for
our
offences
,
and
rose
again
for
our
Justification
.
Not
that
we
are
formally
justified
by
the
Resurrection
of
Christ
,
but
that
thereby
God
declar'd
,
that
whosoever
believes
in
him
should
be
justified
upon
that
believing
.
For
if
C●●●●●
had
not
risen
,
there
had
been
no
certainty
of
the
payment
of
the
debt
.
In
h
s
Death
he
pays
the
Sun
,
as
he
is
our
Surety
;
and
in
his
Resurrection
he
hath
his
Quietus
est
out
of
God's
Exchequer
.
God
will
not
have
this
payment
from
Christ
,
which
he
hath
acknowledged
himself
publickly
to
be
satisfied
with
,
and
from
Believers
too
.
For
upon
his
Resurrection
he
sent
him
to
bless
men
,
Acts
3.
ult.
God
having
raised
up
his
Son
Jesus
,
sent
him
to
bless
you
.
How
?
In
turning
away
every
one
of
you
from
his
iniquity
:
It
being
a
great
encouragement
to
turn
men
from
sin
,
when
God
had
thus
declar'd
them
pardonable
by
the
Resurrection
of
his
Son
.
2.
On
our
parts
by
Faith
.
Faith
is
as
necessary
in
an
instrumental
way
,
as
Christ
in
a
meritorious
way
,
Acts
26.18
.
That
they
may
receive
forgiveness
of
sins
by
Faith
that
is
in
me
.
Christ
purchaseth
a
pardon
,
but
Faith
only
puts
us
into
possession
of
a
pardon
;
yet
it
cannot
from
its
own
worth
challenge
forgiveness
at
the
hands
of
God
,
but
up●●
the
account
of
Christ
,
who
hath
merited
forgiveness
.
Though
the
King
grants
a
pardon
to
a
condemned
Malefactor
,
yet
he
may
be
executed
unless
he
pleads
it
the
next
Assizes
,
though
he
hath
it
lying
by
him
:
So
,
unless
we
sue
it
out
,
and
accept
of
it
by
Faith
,
all
Christ's
purchase
will
not
advantage
us
.
Faith
looks
not
barely
upon
the
sufferings
of
Christ
,
but
upon
his
end
and
design
in
it
:
It
looks
not
upon
his
Passion
as
a
story
,
but
as
a
Testament
;
and
you
seldom
find
the
Death
of
Christ
mentioned
in
the
New
Testament
without
expressing
the
end
of
it
.
This
forgiveness
by
Christ's
Death
as
the
meritorious
cause
,
shews
(
1.
)
God's
willingness
to
pardon
.
If
God
did
delight
in
the
Death
of
Christ
,
it
was
not
surely
simply
in
his
Death
;
for
,
could
a
Father
delight
to
tear
out
the
bowels
of
his
Son
?
The
afflictions
of
his
People
go
to
his
heart
,
much
more
would
the
sufferings
of
his
darling
.
God
had
more
delight
in
forgiveness
,
than
grief
at
his
Sons
sufferings
;
for
he
never
repented
of
it
,
though
our
Saviour
besought
him
with
tears
.
And
that
God
who
were
never
deaf
to
any
that
called
upon
him
,
nor
ever
will
be
,
would
not
hear
his
only
Son
in
the
request
,
to
take
the
Cup
from
him
,
or
abate
any
thing
of
the
weight
o●
〈◊〉
●ufferings
,
because
it
was
necessary
for
the
pardon
of
sin
,
necess●tate
decreti
,
if
not
naturae
.
God
repented
of
making
the
World
,
but
never
of
forgiving
sin
:
So
that
the
pardon
of
sin
is
more
pleasing
to
him
,
than
the
sufferings
of
his
Son
were
grievous
;
otherwise
whatsoever
the
Father
would
have
done
by
Instruments
,
yet
surely
he
himself
would
not
have
been
the
Executioner
of
him
.
But
in
this
affair
there
were
not
only
Instruments
,
Judas
to
betray
him
,
the
Jews
to
accuse
him
,
the
Disciples
to
forsake
him
,
Pilate
to
condemn
him
,
the
Souldiers
to
mock
and
crucifie
him
,
and
Thieves
to
revile
him
,
but
God
himself
,
Isa.
53.10
.
Yet
it
pleased
the
Lord
to
bruise
him
;
he
hath
put
him
to
grief
:
Thou
shalt
make
his
Soul
an
Offering
for
sin
.
His
own
Father
that
lov'd
him
,
(
as
Abraham
in
the
Type
)
puts
as
it
were
the
knife
to
the
throat
of
his
only
Son
;
which
surely
God
would
not
have
done
,
had
not
pardon
of
sin
been
infinitely
pleasing
to
him
.
And
how
great
a
pleasure
must
that
be
,
that
swallowed
up
all
grief
at
his
Sons
sufferings
?
Yea
,
he
seemed
to
love
our
Salvation
more
than
he
loved
the
life
of
his
Son
;
since
the
end
is
always
more
amiable
than
the
means
,
and
the
means
only
lovely
as
they
respect
the
end
.
(
2.
)
The
Certainty
of
Forgiveness
.
God
must
deny
Christ's
payment
,
before
he
can
deny
thy
pardon
.
God
will
not
deny
what
his
Son
hath
earned
so
dearly
;
and
what
he
earn'd
was
for
us
,
and
not
for
himself
.
Did
God
pardon
many
before
Christ
died
,
and
will
he
not
pardon
believing
Souls
since
Christ
died
?
Some
were
certainly
saved
before
the
coming
of
Christ
:
Upon
what
account
?
Not
for
their
own
righteousness
;
that
is
but
a
Ragg
,
and
could
not
merit
infinite
grace
.
Not
by
the
law
;
that
thundered
nothing
but
death
,
and
condemned
millions
;
but
never
breathed
a
pardon
to
one
person
.
Or
was
it
by
their
vehement
supplications
?
Those
could
not
make
an
infinite
righteousness
mutable
:
Justice
must
be
preferred
before
the
cries
of
Malefactors
;
and
if
those
could
have
done
it
,
God
would
not
have
been
at
the
expence
of
his
Sons
Blood
.
Therefore
it
must
be
upon
this
account
,
Rom.
3.25
.
For
the
remission
of
sins
that
are
past
.
Did
God
pardon
upon
trust
,
and
will
he
not
much
more
upon
payment
?
Did
he
forgive
when
there
was
only
a
promise
of
payment
,
and
some
thousands
of
years
to
run
out
before
it
was
to
be
made
?
and
will
he
not
much
more
forgive
,
since
he
hath
all
the
debt
paid
into
his
hands
?
Would
God
remit
sin
when
Christ
had
nothing
under
his
hand
to
shew
for
it
?
and
now
that
he
hath
a
publick
testimony
,
and
acquittance
,
will
he
not
much
more
do
it
?
Seeing
his
purging
our
sins
,
or
expiating
them
by
his
death
,
was
the
ground
of
his
exaltation
to
the
honour
of
sitting
at
the
right
hand
of
God
in
our
natures
,
Heb.
1.3
.
When
he
had
by
himself
purged
our
sins
,
sat
down
at
the
right
hand
of
the
Majesty
on
high
;
it
is
a
certain
evidence
of
the
grant
of
pardon
upon
the
account
of
this
Sacrifice
to
those
that
seek
it
in
Gods
Methods
,
since
God
hath
shewen
himself
so
pleased
with
it
:
For
it
is
clear
,
that
because
Christ
loved
righteousness
and
hated
iniquity
,
i.
e.
kept
up
the
honour
of
Gods
justice
and
holiness
by
the
offering
himself
to
death
,
that
God
hath
given
him
a
portion
above
all
his
fellows
.
(
3.
)
The
extent
of
it
.
Both
to
original
and
actual
sin
,
John
1.29
.
Behold
the
Lamb
of
God
,
that
takes
away
the
sin
of
the
world
.
Sin
of
the
World
,
the
sin
of
humane
nature
,
that
first
sin
of
Adam
.
Of
this
mind
is
Austin
,
and
others
,
that
original
sin
is
not
imputed
to
any
to
condemnation
since
the
death
of
Christ
.
But
howsoever
this
be
,
it
is
certain
it
is
taken
away
from
Believers
,
as
to
its
imputation
.
Christ
was
made
sin
for
us
,
2
Cor.
5.21
.
to
bear
all
sin
.
It
had
been
an
imperfect
payment
to
have
paid
the
Interest
,
and
let
the
Principal
remain
;
or
to
have
paid
the
Principal
,
and
let
the
Interest
remain
.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
Rom.
8.1
.
and
therefore
no
damning
matter
or
guilt
left
in
arrear
.
It
had
been
folly
else
for
the
Apostle
to
have
published
a
defying
challenge
to
the
whole
Creation
to
have
brought
an
Indictment
against
a
justified
person
,
(
Rom.
8.33
.
Who
shall
lay
anything
to
the
charge
of
Gods
elect
?
)
if
the
least
crime
remained
unremitted
for
the
justice
of
God
,
the
severity
of
the
Law
,
the
acuteness
of
Conscience
,
or
the
malice
of
the
Devil
to
draw
up
into
a
charge
.
Since
the
end
of
his
coming
was
to
destroy
the
works
of
the
Devil
,
whereby
he
had
acquired
a
power
over
man
,
he
leaves
not
therefore
any
one
sin
of
a
Believer
unsatisfied
for
,
which
may
continue
,
and
establish
the
Devils
right
over
him
.
If
the
redemption
only
of
the
Jews
with
the
exclusion
of
the
Gentiles
in
the
first
compact
seemed
to
displease
him
,
to
shed
his
blood
for
small
Sins
only
would
have
been
as
little
to
his
content
.
It
had
been
too
low
a
work
for
so
great
a
Saviour
to
have
undergone
those
unknown
sufferings
for
debts
of
a
smaller
value
,
and
to
shed
that
inestimable
Blood
for
the
payment
of
Farthings
and
leave
talents
unsatisfied
.
Certainly
,
God
sent
not
his
Son
,
but
with
an
inten
ion
his
Blood
should
be
improved
to
the
highest
uses
for
those
that
perform
the
covenant
conditions
,
and
that
Father
who
would
have
us
honour
his
Son
as
we
honour
himself
,
will
surely
honour
his
Sons
satisfaction
in
the
extensive
effects
of
it
,
as
he
would
honour
his
own
mercy
,
since
they
are
both
so
straitly
linkt
together
.
And
it
is
as
much
for
the
glory
of
Christs
satisfaction
,
as
for
the
honour
of
his
fathers
mercy
,
to
pass
by
the
greatest
transgressions
.
(
4.
)
The
continuance
of
it
.
Thou
art
pardoned
,
and
yet
thou
sinne●
;
but
Christ
hath
paid
and
never
runs
more
upon
the
score
.
Thou
art
pardoned
and
dost
●aily
forfeit
,
and
needest
a
daily
renewal
;
but
Christ
hath
purchased
,
and
never
sins
away
his
purchase
.
God
exacted
a
price
suitable
to
the
debt
he
foresaw
men
would
owe
him
,
for
he
knew
how
much
the
Sum
would
amount
unto
.
When
he
gave
Christ
,
he
intended
him
for
the
justification
of
many
offences
,
Rom.
5.16
.
The
free
gift
is
of
many
offences
unto
justification
,
speaking
of
the
gift
of
God
,
v.
15.
And
therefore
since
God
cannot
be
mistaken
in
the
greatness
of
the
Sum
,
because
of
his
infinite
knowledge
,
it
had
been
a
greater
act
of
wisdom
not
to
provide
any
remedy
at
all
,
than
not
to
do
it
thoroughly
.
If
the
continuance
of
that
imperfect
remission
of
Adam
and
the
Patriarchs
was
drawn
out
for
above
3000
years
and
more
,
and
the
enjoyment
of
happiness
made
good
to
them
meerly
upon
Christs
undertaking
,
surely
it
will
be
much
more
upon
his
actual
performing
,
Rom.
3.25
.
There
was
then
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
now
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
had
a
continuance
of
freedom
from
punishment
by
his
mediatorship
,
and
sponsion
,
much
more
shall
Belevers
have
a
continuance
of
pardon
by
his
actual
Sacrifice
,
upon
which
the
validity
of
all
the
former
mediatory
acts
did
depend
:
Since
now
there
is
no
more
remembrance
of
Sin
by
the
continuance
of
legal
sacrifices
,
his
being
so
absolutely
compleat
.
Therefore
God
hath
erected
a
standing
Office
of
Advocacy
for
Christ
,
1
Joh.
2.1
.
in
Heaven
,
for
the
representing
of
his
wounds
and
satisfaction
,
and
bespeaking
a
continuance
of
grace
to
us
.
He
is
said
to
be
the
lamb
that
taketh
away
the
sins
of
the
world
,
John
1.29
.
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
taken
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
take
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
notes
,
actum
perpetuum
,
the
constant
effect
of
his
death
.
And
since
as
I
said
before
,
Christ
hath
an
higher
portion
than
others
,
because
he
loved
righteousness
,
in
this
portion
he
hath
a
joy
and
gladness
;
but
his
joy
would
certainly
be
sullied
,
if
pardon
should
not
be
continued
to
those
for
whom
he
purchased
it
.
(
5.
)
The
worth
of
it
.
That
must
be
of
incomparable
value
that
was
purchased
at
so
great
a
price
,
as
the
Blood
of
God
,
Acts
20.28
(
So
it
is
called
by
reason
of
the
union
of
the
divine
nature
with
the
humane
,
constituting
one
person
.
)
'T
is
Blood
,
which
all
the
Gold
and
Silver
,
and
the
Stones
and
Dust
of
the
Earth
turned
into
Pearls
,
could
not
equal
.
God
understood
the
worth
of
it
,
who
in
justice
would
require
no
more
of
his
Son
at
least
than
the
thing
was
worth
,
not
a
drop
of
Blood
more
than
the
value
of
it
.
Neither
surely
would
Christ
,
who
could
not
be
mistaken
in
the
just
price
,
have
parted
with
more
than
was
necessary
for
the
purchase
of
it
.
It
would
have
beggar'd
the
whole
Creation
to
have
paid
a
price
for
it
.
The
Prayers
and
Services
of
a
gracious
Soul
,
though
God
delights
in
them
,
could
not
be
a
sufficient
recompence
.
And
the
bare
mercy
of
God
,
without
the
concurrence
of
his
provokt
justice
,
could
not
grant
it
,
though
his
Bowels
naturally
are
troubled
at
the
afflictions
of
his
Creatures
.
IV.
Extensiveness
,
fulness
,
or
perfectness
of
pardon
.
1.
In
the
Act
;
forgiving
,
covering
,
not
imputing
.
2.
In
the
Object
;
iniquities
,
transgressions
,
and
sins
.
1.
Perfect
in
respect
of
state
.
God
retains
no
hatred
against
a
pardoned
person
.
He
never
imputes
sin
formally
,
because
he
no
more
remembers
it
,
though
virtually
he
may
,
to
aggravate
the
offence
a
Believer
hath
fallen
into
after
his
justification
.
So
Job
possessed
the
sins
of
his
youth
.
And
Christ
tacitly
put
Peter
in
remembrance
of
his
denial
of
him
.
The
grant
is
compleat
here
,
though
all
the
fruits
of
remission
are
not
enjoyed
till
the
day
of
judgment
,
and
therefore
in
Scripture
,
sin
is
said
then
to
be
forgiven
.
'T
is
a
question
whether
Believers
sins
will
be
mentioned
at
the
day
of
judgment
.
Some
think
they
will
,
because
all
men
are
to
give
an
account
.
Methinks
there
is
some
evidence
to
the
contrary
.
Our
Saviour
never
mentioned
the
unworthy
carriage
of
his
Disciples
to
him
in
his
sufferings
,
and
after
his
resurrection
seems
to
have
removed
from
him
all
remembrance
of
it
.
'T
is
not
to
be
expected
,
that
a
loving
Husband
will
lay
open
the
faults
of
his
tender
Spouse
upon
the
day
of
the
publick
solemnization
of
the
nuptials
.
But
if
it
be
otherwise
,
't
is
not
to
upbraid
them
,
but
to
enhance
their
admirations
of
his
grace
.
He
will
discover
their
graces
as
well
as
their
sin
,
and
unstop
the
Bottles
of
their
tears
,
as
well
as
open
the
Book
of
their
transgressions
.
Our
Saviour
upon
Maries
anointing
him
,
applauds
her
affection
,
but
mentions
not
her
former
iniquity
.
It
must
needs
be
perfect
.
[
1.
]
All
Gods
Actions
are
suitable
to
his
Nature
.
What
God
doth
,
he
doth
as
a
God
.
And
is
he
perfect
in
his
other
works
,
and
not
in
his
Mercy
,
which
is
the
choicest
flower
in
his
Crown
?
God
sees
blacker
circumstances
in
our
sins
,
than
an
inraged
Conscience
,
or
a
malicious
Devil
can
represent
:
But
God
pardons
not
according
to
our
apprehensions
,
which
though
great
in
a
tempestuous
Conscience
,
yet
are
not
so
high
as
Gods
knowledge
of
it
.
[
2.
]
The
Cause
of
pardon
is
perfect
.
Both
the
mercy
of
God
,
and
the
merits
of
Christ
are
immutably
perfect
.
'T
is
for
his
own
glory
,
his
own
mercies
sake
,
that
he
pardons
.
He
will
not
dimm
the
lustre
of
his
own
Crown
,
by
leaving
the
effect
of
his
glory
imperfect
,
or
satisfying
the
importunities
of
his
mercy
by
halves
.
The
Saints
in
Heaven
have
not
a
more
perfect
righteousness
,
whereby
they
continue
their
standing
,
than
those
on
Earth
have
;
for
,
though
inherent
righteousness
here
is
stain'd
,
yet
imputed
,
upon
which
pardon
is
founded
,
is
altogether
spotless
.
A
righteousness
that
being
infinite
in
respect
of
the
person
,
hath
a
sufficiency
for
Devils
,
had
it
a
congruity
;
but
it
hath
both
for
us
,
because
manifested
in
our
natures
.
(
2.
)
In
respect
of
the
Objects
.
Sinful
nature
,
sinful
habits
,
sinful
dispositions
,
pardon'd
at
once
,
though
never
so
heinous
;
[
1.
]
For
quality
.
There
was
no
limitation
as
to
the
deepness
of
the
wounds
caused
by
the
Fiery
Serpents
in
the
Wilderness
;
the
precept
of
looking
upon
them
,
extended
to
the
cure
of
all
,
let
the
sting
reach
never
so
deep
,
the
wound
be
never
so
wide
,
or
sharp
,
and
his
sight
be
never
so
weak
,
if
he
could
but
cast
his
Eye
upon
the
Brazen
one
.
The
Commission
Christ
gave
to
his
disciples
,
was
to
preach
the
Gospel
to
every
Creature
,
Mark
16.15
.
every
Humane
Creature
;
the
worst
as
well
as
the
best
;
though
you
meet
with
monstrous
sinners
in
the
likeness
of
Beasts
,
and
Devils
,
except
none
from
suing
out
a
pardon
in
the
court
of
mercy
.
The
Almightiness
of
his
mercy
doth
as
much
transcend
our
highest
iniquities
,
as
it
doth
our
shallowest
apprehensions
.
Our
sins
,
as
well
as
our
substance
,
are
but
as
the
Dust
of
the
Ballance
,
as
easily
to
be
blown
away
by
his
grace
,
as
the
other
puft
into
nothing
by
his
power
.
No
sin
is
excepted
in
the
Gospel
,
but
that
against
the
holy
Ghost
,
because
it
doth
not
stand
with
the
honour
of
God
to
pardon
them
who
wilfully
scorn
the
means
,
and
account
the
Redeemer
no
better
than
an
Impostor
.
No
man
can
expect
in
reason
he
should
be
saved
by
mercy
,
who
by
a
wilful
malice
against
the
Son
of
God
,
tramples
upon
the
free
offers
of
grace
,
and
provokes
mercy
it self
to
put
on
the
deportment
of
justice
,
and
call
in
revenging
wrath
to
its
assistance
,
for
the
vindication
of
its
despised
honour
.
The
infinite
grace
of
God
dissolves
the
greatest
mists
,
as
well
as
the
smallest
exhalations
,
and
melts
the
thick
clouds
of
sin
as
well
as
the
little
icicles
.
[
2.
]
The
Quantity
.
Hath
God
ever
put
a
restraint
upon
his
grace
,
and
promise
,
that
we
shall
find
mercy
if
we
sin
but
to
such
a
number
,
and
no
more
?
'T
is
not
agreeable
to
the
greatness
and
majesty
of
Gods
mercy
,
to
remit
one
part
of
the
debt
,
and
to
exact
the
other
.
It
consists
not
with
the
motive
of
pardon
,
which
is
his
own
love
,
to
be
both
a
friend
and
an
enemy
at
the
same
time
,
in
pardoning
some
,
and
charging
others
;
and
thus
his
grace
would
rather
be
a
mockery
,
and
derision
of
men
.
Neither
doth
it
consist
with
the
end
of
pardon
,
which
is
Salvation
;
for
to
give
an
half
pardon
is
to
give
no
Salvation
;
since
if
the
least
guilt
remains
unremitted
,
it
gives
justice
an
unanswerable
plea
against
us
.
What
profit
would
it
be
to
have
some
forgiven
,
and
be
damned
for
the
remainder
?
Had
any
one
sin
for
which
Christ
was
to
have
made
a
compensation
,
remain'd
unsatisfied
,
the
Redeemer
could
not
have
risen
;
so
if
the
smallest
sin
remains
unblotted
,
it
will
hinder
our
rising
from
the
power
of
eternal
death
,
and
make
the
pardon
of
all
the
rest
as
a
nullity
in
Law
.
But
it
is
the
glory
of
God
to
pass
by
all
,
Prov.
19.31
.
It
is
his
glory
to
pass
over
a
transgression
.
'T
is
the
glory
of
a
man
to
pass
by
an
offence
.
'T
is
a
discovery
of
an
inward
principle
or
property
,
which
is
an
honour
for
a
man
to
be
known
the
master
of
.
If
it
be
his
glory
to
pass
by
a
single
and
small
injury
,
then
to
pass
by
the
more
heinous
,
and
numerous
offences
is
a
more
transcendent
honour
,
because
it
evidenceth
this
property
to
be
in
him
,
in
a
more
triumphant
strength
,
and
power
.
So
that
it
is
a
clearer
evidence
of
the
illustrious
vigor
of
mercy
in
God
,
to
pass
by
mountainous
,
and
heaped
up
transgressions
than
to
forgive
only
some
few
iniquities
of
a
lesser
guilt
,
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
transgrest
against
me
.
Therefore
when
God
tells
the
Jews
,
that
he
would
give
them
a
general
discharge
in
the
fullest
terms
imaginable
,
to
remove
all
jealousie
from
men
,
either
because
of
the
number
,
or
the
aggravations
of
their
sins
,
he
knew
not
how
to
leave
expressing
the
delight
he
had
in
it
,
and
the
honour
which
accrued
to
him
by
it
,
It
shall
be
to
me
a
name
of
joy
,
a
praise
and
honour
before
all
the
nations
of
the
earth
.
He
would
get
himself
an
honourable
name
by
the
large
riches
of
his
Clemency
.
Mercy
is
as
infinite
as
any
other
attribute
,
as
infinite
as
God
himself
:
And
as
his
power
can
create
incomprehensible
multitudes
of
worlds
,
and
his
justice
kindle
unconceiveable
Hells
;
so
can
his
mercy
remit
innumerable
sins
.
3.
Perfect
in
respect
of
Duration
.
Because
the
hand
writing
of
ordinances
is
taken
away
,
Col.
2.14
,
15.
Blotting
out
the
hand
writing
of
ordinances
that
was
against
us
,
which
was
contrary
to
us
,
and
took
it
out
of
the
way
,
nailing
it
to
his
Cross
;
which
was
the
Ceremonial
Law
,
wherein
they
did
by
their
continual
presenting
Sacrifices
,
and
imposition
of
Hands
upon
them
,
sign
a
Bill
,
or
Bond
against
themselves
,
whereby
a
conscience
of
sin
was
retain'd
,
Heb.
10.2
,
3.
and
a
remembrance
of
sin
renewed
,
they
could
not
settle
the
Conscience
in
any
firm
peace
,
Heb.
9.9
.
they
were
compelled
to
do
that
every
day
,
whereby
they
did
confess
that
sin
did
remain
,
and
want
an
expiation
.
Hence
is
the
Law
called
a
ministration
of
condemnation
,
2
Cor.
3.9
.
because
it
puts
them
in
mind
of
condemnation
,
and
compelled
the
people
to
do
that
which
testified
,
that
the
curse
was
yet
to
be
abolished
by
virtue
of
a
better
Sacrifice
.
This
Hand
writing
which
was
so
contrary
to
us
,
was
taken
away
,
nailed
to
his
Cross
,
torn
in
pieces
,
wholly
cancelled
,
no
more
to
be
put
in
suit
:
Whence
in
●pposition
to
this
continual
remembrance
of
sin
under
the
legal
administ●ation
,
we
read
under
the
New
Testament
,
of
Gods
remembring
sin
no
more
,
H●●
10.3
,
17.
Christ
hath
so
compounded
the
business
with
Divine
Justice
,
that
w●
have
the
sins
remitted
,
never
returning
upon
us
,
and
the
renewal
also
of
remissions
upon
daily
sins
,
if
we
truly
repent
.
For
though
there
be
a
blacker
Tincture
in
sins
after
conversion
,
as
being
more
deeply
stain'd
with
ingratitude
,
yet
the
Covenant
of
God
stands
firm
,
and
he
will
not
take
away
his
kindness
,
Isa.
54.9
,
10.
And
there
is
a
greater
affection
in
God
to
his
Children
,
than
to
his
Enemies
;
for
these
he
loves
before
their
Conversion
with
a
love
of
benevolence
,
but
those
with
a
love
of
complacency
.
Will
not
God
be
as
ready
to
continue
his
grace
to
those
that
are
penitent
,
as
to
offer
it
to
offending
Rebels
?
Will
he
refuse
it
to
his
Friends
,
when
he
intreats
his
Enemies
?
Not
that
any
should
think
,
that
because
of
this
duration
,
they
have
liberty
to
sin
,
and
upon
some
trivial
Repentance
,
are
restored
to
God's
favour
.
No
,
where
Christ
is
made
Righteousness
,
he
is
made
Sanctification
.
His
Spirit
and
Merit
go
together
.
A
new
Nature
,
and
a
New
State
,
are
Concomitants
;
and
he
that
sins
upon
presumption
of
the
grand
Sacrifice
,
never
had
any
share
in
it
.
V.
The
Effect
of
Pardon
.
That
is
Blessedness
.
(
1.
)
The
greatest
evil
is
taken
away
,
sin
,
and
the
dreadful
consequents
of
it
.
Other
evils
are
temporal
,
but
those
know
no
period
in
a
doleful
Eternity
.
There
is
more
evil
in
sin
,
than
good
in
all
the
creatures
.
Sin
stript
the
fallen
Angels
of
their
Excellency
,
and
dispossessed
them
of
the
Seat
of
Blessedness
.
It
fights
against
God
,
it
disparages
all
his
Attributes
,
it
deforms
and
destroys
the
creature
,
Rom.
7.13
.
Other
evils
may
have
some
mixture
of
good
to
make
them
tolerable
,
but
sin
being
exceeding
sinful
,
without
the
mixture
of
any
good
,
engenders
nothing
but
destruction
,
and
endless
damnation
.
Into
what
miseries
,
afflictions
,
sorrows
,
hath
that
one
sin
of
Adam
hurl'd
all
his
posterity
?
what
screechings
,
wounds
,
pangs
,
horrours
,
doth
it
make
in
troubled
Consciences
?
How
did
it
deface
the
Beauty
of
the
Son
of
God
,
that
created
and
upheld
the
World
,
with
sorrow
in
his
Agonies
,
and
the
stroak
of
Death
on
the
Cross
?
How
many
thousands
,
millions
of
poor
creatures
have
been
damned
for
sin
,
and
are
never
like
to
cease
roaring
under
an
inevitable
Justice
?
Ask
the
damned
,
and
their
groans
,
yellings
,
howlings
,
will
read
thee
a
dreadful
Lecture
of
sins
sinfulness
,
and
the
punishment
of
it
.
And
is
it
not
then
an
inestimable
blessedness
to
be
delivered
from
that
,
which
hath
wrought
such
deplorable
Executions
in
the
World
?
2.
The
greatest
Blessings
are
conferred
.
Pardon
is
God's
Family-Blessing
,
and
the
peculiar
mercy
of
his
choicest
darlings
:
He
hands
out
other
things
to
wicked
men
,
but
he
deals
out
this
only
to
his
Children
.
[
1.
]
The
Favour
of
God
.
Sin
makes
thee
Satan's
Drudge
,
but
pardon
makes
thee
God's
Favourite
.
We
may
be
sick
to
death
,
with
Lazarus
,
and
be
God's
Friends
;
sold
to
slavery
,
with
Joseph
,
and
yet
be
dear
to
him
;
thrown
into
a
Lions
Den
,
with
Daniel
,
and
be
greatly
beloved
;
poor
,
with
Lazarus
,
who
had
only
Doggs
for
Chirurgions
to
dress
his
Sores
,
and
yet
have
a
Title
to
Abraham's
bosom
.
But
we
can
never
be
beloved
,
if
we
are
unpardoned
;
no
share
in
his
friendship
,
his
love
,
his
inheritance
,
without
a
pardon
.
All
created
evils
cannot
make
us
loathsom
in
a
justified
State
;
nor
all
created
goods
make
us
lovely
under
guilt
.
Sin
is
the
only
Object
of
God's
hatred
;
while
this
remains
,
his
Holiness
cannot
but
hate
us
;
when
this
is
removed
,
his
righteousness
cannot
but
love
us
;
remission
and
favour
are
inseparable
,
and
can
never
be
dis-joyned
.
'T
is
by
this
he
makes
us
as
a
Diadem
upon
his
Head
,
a
Bracelet
on
his
Arm
;
it
is
by
this
he
writes
us
upon
the
Palms
of
his
Hands
,
makes
us
his
peculiar
Treasure
,
even
as
the
Apple
of
his
Eye
,
which
Nature
hath
so
carefully
fenced
.
[
2.
]
Access
to
God
.
A
Prince
may
discard
a
Favourite
for
some
guilt
,
and
though
he
may
restore
him
to
his
liberty
in
the
Common-wealth
,
yet
he
may
not
admit
him
to
the
favour
of
his
wonted
privacies
.
But
a
pardoned
man
hath
an
access
to
God
,
to
a
standing
and
perpetually
settled
Grace
,
Rom.
5.1
,
2.
Being
justified
by
Faith
,
we
have
peace
with
God
through
our
Lord
Jesus
Christ
,
by
whom
also
we
have
access
.
Guilt
frights
us
,
and
makes
us
loath
the
very
sight
of
God
:
Pardon
encourageth
us
to
come
near
to
him
:
Guilt
respects
him
as
a
Judge
,
Pardon
as
a
Friend
.
Who
can
confidently
,
or
hopefully
call
upon
an
angry
and
condemning
God
?
But
who
cannot
but
hopefully
call
upon
a
forgiving
God
?
Sin
is
the
partition
wall
between
God
and
us
,
and
Pardon
is
the
demolishing
of
it
.
Forgiveness
is
never
bestowed
,
but
the
Scepter
is
held
out
to
invite
us
to
come
into
God's
presence
.
And
what
can
be
more
desirable
than
to
have
not
only
the
favour
of
,
but
a
free
access
at
any
time
to
the
Lord
of
Heaven
and
Earth
,
and
at
length
an
everlasting
being
with
him
?
[
3.
]
Peace
of
Conscience
.
There
must
needs
be
fair
Weather
when
Heaven
smiles
upon
us
.
All
other
things
breed
disquietness
.
Sin
was
a
Thorn
in
David's
Crown
;
his
Throne
and
Scepter
were
but
miserable
comforters
,
while
his
guilt
overwhelmed
him
.
The
glory
of
the
World
is
no
soveraign
Plaister
for
a
wounded
Spirit
:
Other
enjoyments
may
please
the
sense
,
but
this
only
can
gratifie
the
Soul
.
God's
Thunder
made
Moses
tremble
,
Heb.
12.21
.
But
the
probability
of
a
gracious
Pardon
would
make
a
damned
Soul
smile
in
the
midst
of
tormenting
flames
.
How
often
hath
the
sense
of
it
raised
the
hearts
of
Martyrs
,
and
made
the
Sufferers
sing
,
while
the
Spectators
wept
?
Though
this
,
I
must
confess
,
is
not
always
an
inseparable
concomitant
.
There
is
much
difference
between
a
Pardon
,
and
the
comfort
of
it
;
that
may
pass
the
Seal
of
the
King
,
without
the
knowledge
of
the
Malefactor
.
Pardon
indeed
always
gives
the
jus
ad
rem
,
a
right
to
peace
of
Conscience
,
but
not
always
jus
in
re
,
the
possession
of
it
.
There
may
be
an
actual
separation
between
Pardon
,
and
actual
Peace
,
but
not
between
Pardon
,
and
the
ground
of
Peace
.
[
4.
]
It
sweetens
all
mercies
.
Other
mercies
are
a
ring
,
but
pardon
is
the
Diamond
in
it
.
A
justified
person
may
say
,
I
have
temporal
mercies
and
a
pardon
too
,
I
live
in
repute
in
the
world
and
Gods
favour
too
;
riches
increase
,
and
my
peace
with
God
doth
not
diminish
.
I
have
health
with
a
pardon
,
friends
with
a
pardon
,
as
Job
ch.
29.3
,
6
,
7.
among
all
other
blessings
this
he
counts
the
chiefest
,
that
Gods
Candle
shin'd
upon
his
head
.
A
Prisoner
for
some
capital
crime
,
may
have
all
outward
accommodations
,
for
lodging
,
dyet
,
attendance
,
without
a
real
happiness
,
when
he
expects
to
be
called
to
his
tryal
before
a
severe
judge
,
from
whom
there
is
no
appeal
,
and
that
will
certainly
both
pass
,
and
cause
to
be
executed
a
sentence
of
death
upon
him
.
So
though
a
man
wallows
in
all
outward
contents
,
he
cannot
write
himself
blessed
,
while
the
wrath
of
God
hangs
over
his
head
,
and
he
knows
not
how
soon
he
may
be
summon'd
before
Gods
tribunal
,
and
hear
that
terrible
voice
,
Go
thou
cursed
.
What
comfort
can
a
man
take
in
Houses
,
Land
,
Health
,
when
he
considers
he
owes
more
than
all
his
estate
is
worth
?
So
,
what
comfort
can
a
man
have
in
any
thing
in
this
world
,
when
he
may
hourly
expect
an
arrest
from
God
,
and
a
demand
of
all
his
debts
,
and
he
hath
not
so
much
as
one
farthing
of
his
own
or
any
interest
in
a
sufficient
surety
?
We
may
have
honour
and
a
curse
,
wealth
and
a
curse
,
Children
and
a
curse
,
health
and
long
life
and
a
curse
,
learning
and
a
curse
,
but
we
can
never
have
pardon
and
a
curse
.
Our
outward
things
may
be
gifts
,
but
not
blessings
without
a
pardon
.
[
5.
]
It
sweetens
all
afflictions
.
A
frown
with
a
pardon
is
better
than
a
thousand
smiles
without
it
.
Sin
is
the
sting
of
crosses
,
and
Remission
is
a
taking
the
sting
out
of
them
.
A
sight
of
Heaven
will
mitigate
a
cross
on
earth
.
The
stones
about
Stephens
ears
did
scarce
afflict
him
,
when
he
saw
his
Saviour
open
Heaven
to
entertain
him
.
To
see
death
staring
us
in
the
face
,
and
an
angry
and
offended
God
above
,
ready
to
charge
all
our
guilt
,
is
a
doleful
spectacle
.
Look
upon
my
affliction
and
my
pain
,
and
forgive
all
my
sins
,
saith
the
Psalmist
,
Psal.
25.18
.
Sin
doth
embitter
and
adds
weight
to
an
affliction
,
but
the
removal
of
sin
doth
both
lighten
it
and
sweeten
it
.
USE
.
1.
An
unpardoned
man
is
a
miserable
man
.
Such
a
state
lays
you
open
to
all
the
miseries
on
earth
,
and
all
the
torments
in
Hell
.
The
poorest
begger
with
a
pardon
is
higher
than
the
greatest
prince
without
it
.
How
can
we
enjoy
a
quiet
hour
,
if
our
debt
be
not
remitted
,
since
we
owe
more
than
we
are
able
to
pay
?
You
may
dye
with
a
forfeited
reputation
,
and
yet
be
happy
;
but
what
happiness
,
if
you
die
with
unpardoned
guilt
?
(
1.
)
There
must
either
be
pardon
or
punishment
.
The
law
doth
oblige
either
to
obedience
or
suffering
:
the
Commands
of
it
must
be
observed
,
or
the
penalty
indured
.
God
will
not
relax
the
punishment
without
a
valuable
consideration
.
If
it
be
not
executed
,
the
creature
may
accuse
God
of
want
of
wisdom
in
enacting
it
,
or
defect
of
power
in
maintaining
it
.
Therefore
there
must
be
an
exact
observance
of
the
law
,
which
no
creature
after
the
first
deviation
is
able
to
do
;
or
an
undergoing
the
penalty
of
it
,
which
no
Sinner
is
able
to
bear
.
There
must
therefore
be
a
remission
of
this
punishment
for
the
good
of
the
creature
,
and
the
Satisfaction
of
the
law
by
a
surety
,
for
the
honour
of
Gods
justice
.
If
we
have
not
therefore
an
interest
in
the
surety
,
the
purchaser
of
remission
,
we
must
lye
under
the
severity
of
the
law
in
our
persons
.
(
2.
)
You
can
call
nothing
an
act
of
Gods
Love
towards
you
,
while
you
remain
unpardoned
.
What
is
there
you
do
enjoy
,
which
may
not
consist
with
his
hatred
,
as
well
as
his
Love
?
Have
we
knowledge
?
So
have
Devils
.
Have
we
riches
?
So
had
Nabal
and
Cain
.
Have
we
honour
?
So
had
Pharaoh
and
Herod
.
Have
we
Sermons
?
So
had
Judas
,
the
best
that
ever
were
preacht
.
Nothing
,
nothing
but
a
pardon
is
properly
a
blessing
.
How
can
that
man
take
pleasure
in
any
thing
he
hath
,
when
all
the
threatnings
in
the
book
of
God
are
as
so
many
arrows
directed
against
him
?
(
3.
)
All
the
time
thou
livest
unpardoned
thy
debts
mount
the
higher
.
Every
new
sin
is
an
adding
a
figure
to
the
former
suns
,
and
every
figure
after
the
three
first
adds
a
thousand
.
Every
act
of
sin
adds
not
only
the
guilt
proper
to
that
single
act
upon
it
,
but
draws
a
new
universal
guilt
from
all
the
rest
committed
before
,
because
the
persisting
in
any
one
sin
is
a
renewed
approbation
of
all
the
former
acts
of
rebellion
committed
against
God
.
(
4.
)
'T
is
that
God
who
would
have
pardon'd
thee
if
thou
wouldst
have
accepted
of
it
,
who
will
condemn
if
thou
dost
utterly
refuse
it
.
'T
is
that
God
thou
hast
provoked
,
offended
,
and
dishonoured
.
That
power
which
would
have
been
manifested
in
forgiving
thee
,
will
be
glorified
in
condemning
thee
.
That
Justice
which
would
have
signed
thy
absolution
if
thou
hadst
accepted
of
its
terms
,
will
sign
the
writ
of
execution
upon
thy
refusal
of
them
.
Nay
the
mercy
that
would
have
sav'd
thee
,
will
have
no
compassion
on
thee
.
The
Law
condemns
thee
,
because
thou
hast
transgressed
it
,
and
mercy
will
reject
thee
,
because
thou
hast
despised
it
.
The
Gospel
,
wherein
pardon
was
proclaimed
,
will
acquit
others
,
but
condemn
thee
.
God
would
be
false
to
his
own
word
,
if
after
thy
slighting
so
many
promises
of
grace
and
threatnings
of
wrath
,
thou
shouldest
be
spar'd
.
2.
Use
.
Of
comfort
.
Pardon
of
sin
may
make
thee
hope
for
all
other
blessings
.
Hath
God
done
the
hardest
,
and
will
he
stick
at
the
easiest
?
Hath
he
overthrown
mountains
,
and
shall
mole-hills
stop
him
?
'T
is
an
easier
thing
to
waft
thee
to
Heaven
,
than
it
was
at
first
to
remit
thy
guilt
,
Rom.
5.10
.
For
if
when
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Son
,
much
more
being
reconciled
we
shall
be
saved
by
his
life
.
To
this
the
death
and
resurrection
of
the
Son
of
God
was
necessary
,
and
there
was
to
be
composition
and
agreement
made
between
mercy
and
justice
:
But
since
this
is
compleated
,
the
Redeemer
saves
thee
by
his
life
;
since
he
hath
dyed
for
thy
remission
,
there
is
no
need
of
his
dying
for
thy
further
Salvation
.
Seeing
he
hath
made
manifestation
of
his
pardoning
grace
unto
thee
,
he
will
not
cease
till
he
hath
brought
thee
into
a
perfect
state
.
For
to
what
purpose
should
the
Creditor
forgive
the
smaller
part
of
the
debt
,
and
cast
the
debtor
into
prison
for
an
unpayable
sum
?
(
1.
)
If
once
pardoned
,
thou
will
be
always
pardoned
.
For
the
first
pardon
Christ
paid
his
blood
,
for
the
continuance
he
doth
but
plead
his
blood
,
and
we
cannot
be
without
a
pardon
till
Christ
be
without
a
plea
He
merited
the
continuance
as
well
as
the
first
remission
.
Will
our
Saviour
be
more
backward
to
intercede
for
pardon
,
than
he
was
to
bleed
and
pray
for
it
on
earth
?
Would
not
our
dearest
Saviour
let
sin
go
unremitted
when
he
was
to
contest
with
the
Fathers
wrath
,
and
will
he
let
it
go
unpardoned
when
he
is
only
to
solicite
his
Fathers
mercy
?
Thou
shalt
not
want
the
daily
renewals
of
it
,
since
he
is
only
to
present
his
blood
in
the
most
holy
place
,
seeing
an
ignominious
and
painful
death
did
not
scare
him
from
the
purchase
of
it
upon
the
Cross
.
As
Gods
heart
is
more
ready
to
give
than
we
are
to
ask
forgiveness
,
so
is
Christs
heart
more
ready
to
plead
for
the
continuance
of
it
,
than
we
are
daily
to
begg
it
;
for
he
Loves
his
people
more
than
they
can
Love
him
,
or
Love
themselves
.
Our
praying
is
according
to
self
Love
,
but
Christs
intercession
is
according
to
his
own
infinite
Love
with
a
more
intense
fervency
.
(2)
Thou
art
above
the
reach
of
all
accusations
.
Shall
the
law
condemn
thee
?
No.
Thou
art
not
under
the
law
,
but
under
grace
.
And
if
grace
hath
forgiven
thee
,
the
law
cannot
sentence
thee
.
Shall
conscience
?
No.
Conscience
is
but
the
Eccho
of
the
law
within
us
;
That
must
speak
what
God
speaks
.
Gods
Spirit
and
a
believers
Spirit
are
joint
witnesses
,
Rom.
8.16
.
For
the
Spirit
it self
bears
witness
with
our
Spirits
that
we
are
the
Children
of
God
.
Conscience
is
sprinkled
by
the
blood
of
Christ
,
which
quite
changeth
the
tenour
of
its
Commission
.
Will
God
condemn
thee
?
No.
That
were
to
lose
the
glory
of
all
his
pardoning
mercy
hitherto
conferred
upon
thee
;
that
were
to
fling
away
the
vast
revenue
grace
hath
all
this
while
been
gathering
for
him
:
yea
it
were
to
deny
his
own
covenant
and
promise
.
Shall
Christ
condemn
thee
?
No.
That
were
to
discard
all
his
offices
,
to
undo
his
death
,
and
bely
his
merits
;
did
he
sweat
and
bleed
pray
and
dye
for
thee
,
and
will
he
now
condemn
thee
?
Hath
he
been
pleading
for
thee
in
Heaven
all
this
time
,
and
will
he
now
at
the
upshot
cast
thee
off
?
Shall
we
imagine
the
severity
of
a
Judg
more
pleasing
to
him
than
the
charity
of
an
Advocate
,
since
his
primary
intention
in
coming
was
to
save
the
world
,
not
to
condemn
it
?
No.
It
would
not
be
for
his
honour
to
pay
the
price
,
and
to
lose
the
purchase
.
(
3.
)
There
will
be
a
solemn
justification
of
thee
at
the
last
day
.
Thou
art
here
pardoned
in
Law
,
and
then
thou
shalt
be
justified
by
a
final
Sentence
;
there
is
a
secret
grant
here
,
but
a
publick
manifestation
of
it
hereafter
.
Thy
Pardon
was
past
by
the
Spirit
of
God
in
thy
own
Conscience
,
it
will
then
be
past
by
the
Son
of
God
in
thy
own
hearing
.
That
Saviour
that
did
merit
it
upon
his
Cross
,
will
pronounce
it
upon
his
Throne
:
The
Book
shall
be
laid
out
of
sight
,
there
shall
be
no
more
writing
in
the
Book
of
God's
Omniscience
to
charge
thee
,
or
of
thy
Conscience
to
affright
thee
:
His
fatherly
anger
shall
for
ever
cease
;
and
as
all
disposition
to
sin
,
so
all
paternal
correction
for
it
shall
be
for
ever
abolisht
,
and
forgiveness
be
fully
compleat
in
all
the
glorious
effects
of
it
.
(
4.
)
Faith
doth
interest
us
in
all
this
,
though
it
be
weak
.
The
grant
of
a
Pardon
doth
not
depend
upon
the
strength
of
Faith
,
though
the
sense
of
a
Pardon
doth
.
A
weak
Faith
,
as
a
Palsy
person
,
may
not
so
well
read
a
Pardon
,
though
it
may
receive
it
.
As
a
strong
Faith
gives
more
glory
to
God
,
so
it
receives
more
comfort
from
him
.
Christ
made
no
difference
in
his
Prayer
,
John
17.
between
the
feeblest
and
stoutest
Believer
.
His
Lambs
as
well
as
Sheep
were
to
be
fed
by
his
Apostle
with
Gospel-comforts
;
and
even
those
Lambs
,
Isa.
40.11
.
he
himself
carrys
in
his
bosom
.
Strong
Faith
doth
not
intitle
us
to
it
,
because
it
is
strong
;
or
a
feeble
Faith
debar
us
from
it
,
because
it
is
weak
;
but
it
is
for
the
sake
of
a
mighty
Saviour
that
we
are
pardoned
.
'T
is
the
same
Christ
that
justifies
thee
,
as
well
as
Abraham
the
Father
of
the
faithful
.
'T
is
the
same
Righteousness
whereby
thou
art
justified
as
well
as
Paul
,
and
the
most
beloved
Disciple
.
3
Use
Of
Examination
.
Consider
whether
your
sins
are
pardoned
.
Will
you
examine
whether
your
Estates
are
sure
,
and
will
you
not
examine
whether
your
Souls
are
sure
?
Here
I
shall
1.
Remove
false
signs
,
whereon
men
rest
and
think
themselves
pardoned
.
(
1.
)
The
littleness
of
sin
is
no
ground
of
pardon
.
Oh
may
some
say
,
my
sins
are
little
,
some
tricks
of
youth
,
some
petty
oaths
or
the
like
.
The
Scripture
saith
that
Drunkards
,
Fornicators
,
Extortioners
and
Covetous
,
shall
not
enter
into
the
Kingdom
of
Heaven
;
not
Great
Drunkards
only
,
but
those
that
are
drunk
but
now
and
then
,
as
well
as
those
that
are
Drunkards
every
day
.
[
1.
]
Dost
thou
know
the
malignity
of
the
least
sin
?
No
sin
can
be
called
absolutely
,
(
though
it
may
comparatively
)
little
.
Is
it
a
little
God
who
is
offended
by
sin
?
Is
it
a
little
wrath
which
is
poured
down
on
sin
?
Is
it
a
little
Christ
that
hath
dyed
for
sin
?
Is
it
a
little
Soul
that
is
destroyed
by
sin
?
and
is
it
a
little
Hell
that
is
prepared
for
sin
?
Is
not
the
least
sin
Deicidium
,
as
much
as
in
a
man
lieth
,
a
destroying
of
God
?
Did
not
Christ
shed
his
blood
for
the
least
as
well
as
for
the
greatest
?
Is
not
Hell
kindled
by
the
breath
of
the
Lord
for
the
least
as
well
as
the
greatest
sins
?
Is
that
little
which
is
Gods
burden
,
Christs
wound
,
the
Spirits
grief
,
the
penitents
sorrow
and
the
Devils
Hell
?
Every
drop
of
poison
,
is
poison
every
drop
of
Hell
is
Hell
,
every
part
of
sin
is
sin
,
and
hath
the
destroying
and
condemning
nature
of
sin
.
Can
Angels
expiate
the
least
sin
,
or
can
a
thousand
worlds
be
a
sufficient
recompence
for
the
injury
that
is
done
to
God
by
the
least
sin
?
[
2.
]
The
less
thy
sin
,
the
less
the
excuse
for
thy self
.
'T
is
the
aggravation
of
their
injustice
,
that
they
sold
the
Righteous
for
a
pair
of
Shoes
,
Amos
2.6
.
Dost
thou
undervalue
God
so
as
to
sell
a
Righteous
and
Eternal
God
so
cheap
,
for
a
little
sin
?
Is
a
little
sin
dearer
to
thee
,
than
the
favour
of
the
great
God
?
Is
a
little
sin
dearer
to
thee
,
than
an
Eternal
Hell
is
grievous
?
To
endanger
thy
Soul
for
a
trifle
,
to
lose
God
for
a
bubble
,
is
a
confounding
aggravation
of
it
,
as
it
was
of
Judas
his
sin
,
that
he
would
sell
his
Saviour
for
a
little
Silver
,
for
so
small
a
Sum.
Sin
is
not
little
in
respect
of
the
formality
of
it
,
but
in
respect
of
the
matter
,
in
respect
of
the
temptation
;
and
this
littleness
is
an
aggravation
of
sin
.
[3]
Dost
thou
know
how
God
hath
punished
the
least
sin
?
A
drop
of
sin
may
bring
a
Deluge
of
Misery
.
An
Atom
of
sin
is
strong
enough
to
overturn
a
World
.
It
was
but
an
Apple
that
poisoned
Adam
,
and
his
whole
Posterity
.
Less
sins
are
punisht
in
Hell
,
than
are
pardoned
here
.
God
casts
off
Saul
for
less
sins
than
he
pardoned
David
for
.
How
many
Ships
have
been
destroyed
upon
small
Sands
as
well
as
great
Rocks
?
(
2.
)
Fewness
of
sins
is
no
argument
of
pardon
.
Conceive
,
if
thou
canst
,
the
amiableness
and
lustre
of
the
Angels
,
how
far
beyond
the
glory
of
the
Sun
it
was
;
yet
one
sin
divested
them
of
all
their
glory
.
It
was
but
one
sin
kindled
Hell
for
the
fallen
Angels
,
Every
sin
must
receive
a
just
recompence
of
reward
.
Heb.
2.2
.
Shall
one
single
sin
intitle
thee
to
Hell
?
what
will
millions
of
sins
then
intitle
thee
to
?
One
sin
is
too
much
against
God
.
Had
thy
iniquities
been
never
so
few
,
Christ
must
have
died
to
answer
the
Pleas
of
his
Fathers
Justice
against
thee
.
[
Every
sin
is
Rebellion
against
God
as
a
Soveraign
,
undutifulness
to
God
as
a
Father
[
](A32724-e62820-b)*
*
Burges
.
.
]
Contempt
of
God
as
a
Governour
,
and
preferring
the
Devil
before
God
;
the
Devil
that
would
destroy
and
damn
thee
,
before
God
that
made
thee
,
and
preserves
thee
;
a
preferring
the
Devil's
temptations
before
God's
promises
.
(
3.
)
The
commonness
of
sin
is
no
argument
of
pardon
.
Many
Angels
combin'd
in
the
first
Conspiracy
against
God
;
but
as
they
were
Companions
in
sin
,
so
are
they
Companions
in
torments
.
The
commonness
of
Sodoms
sin
made
the
louder
cry
,
and
hastened
the
severer
Judgment
:
Not
one
Inhabitant
escaped
,
but
only
righteous
Lot
,
and
his
Family
:
Common
sins
will
have
common
Plagues
.
It
doth
rather
aggravate
thy
sin
,
than
plead
for
pardon
,
when
thou
wilt
rather
follow
mens
Example
to
offend
God
,
than
conform
to
God's
Law
to
please
him
.
Sin
was
common
in
the
Old
World
,
for
all
flesh
had
corrupted
their
ways
,
Gen.
6.12
.
and
all
were
swept
away
by
the
destroying
Deluge
.
To
walk
according
to
the
course
of
the
World
,
is
so
far
from
being
a
foundation
of
pardon
,
that
it
is
made
a
Character
of
a
Child
of
the
Devil
:
To
walk
according
to
the
course
of
the
World
,
is
to
walk
according
to
the
pattern
of
the
Devil
,
and
to
be
in
the
number
of
the
Children
of
Wrath
,
Eph.
2.2
.
Wherein
in
times
past
you
walked
according
to
the
course
of
this
World
,
according
to
the
Prince
of
the
Power
of
the
Air.
(
4.
)
Forbearance
of
punishment
is
no
argument
of
pardon
,
Eccles.
8.11
.
Because
Sentence
against
an
evil-work
is
not
executed
speedily
,
therefore
the
heart
of
the
Sons
of
men
is
fully
set
in
them
to
do
evil
.
Forbearance
is
made
use
of
by
men
,
to
make
them
sin
more
desperately
,
more
headily
.
Fully
set
,
all
checks
silenced
and
stopt
.
Forbearance
is
no
acquittance
;
it
argues
not
God's
forgiving
the
debt
;
the
debt
is
due
,
though
it
be
not
presently
sued
for
;
and
the
longer
the
debt
remains
unpaid
,
the
greater
Sum
will
the
Interest
amount
unto
;
because
,
the
longer
God
doth
forbear
punishment
,
the
longer
time
thou
hast
for
Repentance
;
the
account
for
that
time
will
run
high
.
That
God
doth
not
punish
,
is
an
argument
of
his
patience
,
not
of
his
pardoning
mercy
.
God
laughs
at
Sinners
:
he
sees
their
day
is
coming
,
though
they
may
be
jocund
and
confident
of
a
pardon
.
God's
forbearance
may
be
in
Justice
;
he
may
be
brewing
the
Cup
,
and
mixing
that
which
thou
art
to
drink
.
Prisoners
may
be
reprieved
one
Assize
,
and
executed
the
next
:
Reprieval
of
Execution
is
no
allowance
of
the
Crime
,
or
change
of
the
Sentence
.
(
5.
)
Prosperity
is
no
sign
of
pardon
.
Oh!
I
am
not
only
born
with
,
and
forborn
,
but
I
have
a
great
addition
of
outward
contentments
since
my
sin
.
That
which
you
make
an
argument
of
pardon
,
may
be
an
argument
of
condemnation
.
Asaph
was
much
troubled
at
the
prosperity
of
the
wicked
;
but
at
last
saith
,
Pride
compasseth
them
as
a
Chain
,
and
violence
covers
them
as
a
garment
,
Psal.
73.6
.
That
kindness
which
should
have
made
them
melt
,
made
them
presume
.
That
which
should
broach
thy
Repentance
,
enflames
thy
Pride
:
Thy
goods
may
increase
thy
sins
.
(
6.
)
Forgetfulness
of
thy
sin
and
Commission
long
ago
,
is
no
sign
of
pardon
,
and
therefore
having
no
checks
for
them
is
no
sign
of
pardon
.
God
doth
not
forget
though
thou
dost
,
no
sin
slips
from
the
memory
of
his
knowledge
though
now
he
doth
cast
many
sins
away
from
the
memory
of
his
justice
.
In
regard
of
Gods
eternity
the
first
sins
are
accounted
as
committed
this
moment
,
for
in
that
there
is
no
succession
of
time
,
and
the
sins
thou
hast
committed
twenty
years
ago
,
are
as
fresh
as
if
thou
hadst
acted
them
all
since
thy
coming
into
the
congregation
.
Josephs
brethren
,
Gen.
37.24
.
laboured
to
wipe
out
the
thoughts
of
their
late
cruelty
by
their
eating
and
drinking
,
when
the
cries
and
tears
of
their
brother
were
fresh
in
their
memory
,
and
might
have
dampt
their
jollity
.
His
affliction
troubled
them
not
,
his
relation
to
them
,
his
youth
,
and
their
Fathers
Love
to
him
could
not
make
them
relent
;
but
twenty
two
years
after
,
conscience
began
to
fly
in
their
faces
,
when
awakened
by
a
powerful
affliction
,
Gen.
42
21.
Is
not
thy
conscience
oftentimes
a
remembrancer
to
thee
,
of
thy
old
forgotten
sins
,
and
doth
it
not
turn
over
the
old
records
thou
hadst
quite
forgot
?
7.
Hopes
of
Gods
mercy
are
no
grounds
of
thy
being
pardoned
.
Gods
mercy
is
not
barely
enough
,
for
then
Christ
needed
not
have
dyed
for
sin
.
Nor
Christs
death
enough
,
without
the
condition
of
that
covenant
whereby
God
will
make
over
the
interest
and
merits
of
his
death
to
thee
.
Gods
mercy
must
be
considered
,
but
in
Gods
own
way
.
God
is
merciful
,
but
his
Mercy
must
not
abolish
his
Truth
.
Doth
not
a
Judges
mercy
consist
with
condemning
a
malefactor
?
God
hath
been
merciful
to
thee
,
and
thou
would'st
not
accept
of
it
;
thou
wouldst
not
hear
mercy
speak
in
a
day
of
grace
;
why
then
should
not
justice
speak
in
a
day
of
vengeance
?
Thou
would'st
not
hear
a
God
of
mercy
when
he
cryed
to
thee
,
how
then
should
mercy
hear
thee
when
thou
comest
to
begg
?
2.
Some
false
grounds
,
why
those
that
are
pardoned
,
think
themselves
not
pardoned
.
(
1.
)
Great
afflictions
are
not
signs
of
an
unpardoned
state
.
Moses
had
sinned
by
unbelief
,
Aaron
by
making
a
golden
calf
,
God
pardoned
their
sin
but
took
vegeance
on
their
inventions
,
Psal.
99.8
.
Thou
wast
a
God
that
forgavest
them
,
though
thou
tookest
vengeance
.
Nathan
in
his
message
to
David
brings
at
once
both
pardon
and
punishment
.
The
sin
is
removed
,
but
the
sword
must
still
stick
in
the
bowels
of
his
family
,
2
Sam.
12
,
13
,
14.
The
Lord
hath
put
away
thy
sin
,
thou
shalt
not
dye
.
Howbeit
because
by
this
deed
,
thou
hast
given
great
occasion
to
the
enemies
of
the
Lord
to
Blaspheme
,
the
child
also
that
is
born
unto
thee
shall
surely
dye
.
God
may
afflict
temporally
when
he
resolves
not
to
punish
eternally
.
What!
because
he
will
not
condemn
thee
as
a
Judg
,
will
he
not
chastize
thee
as
a
Father
?
We
may
well
bear
a
scourge
in
one
hand
when
we
have
a
pardon
sealed
in
the
other
.
God
pardons
thy
sin
,
but
there
is
need
of
affliction
to
subdue
that
stout
stubborn
heart
of
thine
.
Psal.
89.32
,
33.
God
doth
visit
with
rods
,
when
he
is
resolved
not
utterly
to
take
away
his
loving
kindness
from
a
people
.
(
2.
)
Terrors
of
Conscience
are
no
sign
of
an
unpardoned
state
.
We
find
a
pardoned
David
having
broken
bones
and
a
rackt
Conscience
after
Nathan
had
pronounced
his
pardon
,
when
there
was
no
remorse
before
,
Psal.
51.
He
had
the
grant
of
a
pardon
,
but
the
comfort
of
a
pardon
was
wanting
.
God
may
scorch
thy
Soul
,
when
he
gives
a
pardon
;
not
that
justice
is
thereby
Satisfied
,
but
sin
more
embittered
to
thee
.
By
a
pardon
thou
dost
rellish
his
mercy
,
and
by
the
torments
thou
mayest
have
in
thy
Soul
,
thou
wilt
understand
his
Justice
.
He
shews
thee
what
he
freely
gives
,
but
he
would
have
thee
know
what
thou
hast
fully
deserved
;
he
gives
thee
pardon
,
but
Gall
and
Wormwood
with
it
,
that
thou
mayest
know
what
the
purchase
of
it
did
cost
thy
Saviour
.
The
Physick
which
heals
,
causeth
pain
.
That
Physick
which
doth
not
make
thee
sick
,
is
not
like
to
bring
thee
health
.
God
pardons
thee
,
that
thou
mayest
be
saved
;
he
terrifies
thee
withal
,
that
thou
mayest
not
be
induced
by
temptations
to
sin
.
(
3.
)
Sense
of
sin
is
no
argument
of
an
unpardoned
state
.
A
pardon
may
be
granted
,
when
the
poor
condemned
man
expects
to
be
haled
out
to
Execution
.
Mary
stands
weeping
behind
her
Saviour
,
when
Christ
was
declaring
her
pardon
to
Simon
,
That
much
was
forgiven
her
,
and
afterwards
Christ
turns
to
her
,
and
cheers
her
with
the
news
of
it
.
Luke
7.44
,
45
,
46
,
47.
He
pronounceth
her
pardon
,
v.
48.
and
the
comfort
of
it
,
v.
50.
Thy
Faith
hath
saved
thee
,
go
in
peace
.
The
Heavens
may
drop
,
when
now
and
then
the
Sun
may
steal
a
Beam
thorow
the
Clouds
.
There
may
be
a
pardon
,
where
there
are
not
always
the
sensible
effects
of
a
pardon
.
We
find
,
after
the
stilling
of
a
Storm
,
the
ragings
and
roulings
of
the
Sea
.
A
penitents
wound
may
ake
afresh
,
when
a
Saviours
blood
drops
in
mercy
.
(
4.
)
The
Remainders
of
sin
are
not
a
sign
of
an
unpardoned
state
.
Though
a
Disease
be
mastered
by
Physick
,
there
may
be
some
grudgings
of
it
in
a
person
.
Though
sin
be
pardoned
,
yet
the
dregs
of
sin
will
be
remaining
,
and
sometimes
stirring
.
Christ
hath
enliven'd
us
,
not
by
wholly
destroying
,
but
pardoning
sin
.
Pardon
takes
away
the
guilt
of
sin
;
grace
takes
away
the
power
of
sin
;
but
neither
pardon
,
nor
infusion
of
grace
,
takes
away
the
nature
,
and
all
motions
of
sin
;
for
in
purging
out
an
humour
,
some
dregs
still
remain
behind
,
Col.
2.13
.
And
you
hath
he
quickened
together
with
him
,
having
forgiven
you
all
trespasses
.
3.
What
are
the
true
signs
of
a
pardoned
man
?
1.
Sincerity
in
our
walk
.
A
Spirit
without
guile
,
is
made
the
Character
of
a
pardoned
man
in
the
Text
:
There
may
be
failings
in
the
life
,
yet
no
guile
in
the
heart
;
such
a
man
is
a
pardoned
man
:
A
heart
that
hath
no
mixtures
,
no
pretences
or
excuses
for
sin
,
no
private
reserves
from
God
:
A
heart
,
that
as
the
needle
in
a
Compass
,
stands
right
for
the
Interest
&
glory
of
God
,
&
answers
to
the
profession
,
as
an
Eccho
to
the
voice
:
A
heart
that
would
thrust
out
any
sin
that
harboured
there
,
would
not
have
an
Atom
of
any
filth
odious
to
the
Eye
of
God
lurk
there
.
Where
this
sincerity
is
,
a
willingness
and
readiness
to
obey
God
,
(
which
is
the
condition
of
the
Covenant
)
the
substance
of
the
Covenant
is
kept
,
though
some
particular
Articles
of
it
may
be
broken
.
Grace
,
the
pardoning
grace
of
God
,
is
with
them
that
love
Christ
in
sincerity
,
Eph.
6.
ult.
Grace
be
with
all
them
that
love
Christ
Jesus
in
sincerity
.
Not
a
man
excluded
that
is
sincere
;
though
he
hath
not
so
sparkling
a
flame
as
another
,
yet
if
he
be
sincere
,
the
Crown
of
pardoning
grace
,
and
that
of
consummating
grace
shall
be
set
upon
his
head
.
(
2.
)
Mourning
for
sin
.
A
tender
heart
is
a
sign
of
a
pardoned
state
,
when
sin
discontents
thee
because
it
displeaseth
God
.
What
showers
of
tears
did
Mary
Magdalen
weep
after
a
pardon
?
Love
to
God
,
like
a
gentle
fire
,
sets
the
Soul
a
melting
.
Tears
that
come
from
love
are
never
without
pardoning
mercy
.
God's
bowels
do
first
stir
our
mournings
.
'T
is
impossible
a
gracious
heart
can
read
a
pardon
with
dry
Eyes
;
't
is
the
least
it
thinks
it
can
do
,
as
it
were
,
like
Mary
Magdalen
,
to
wash
Christ's
feet
with
its
tears
,
when
it
hath
been
washed
its
self
with
Christ's
blood
.
The
Soul
cannot
enough
hate
that
,
which
God
hath
been
merciful
in
the
pardon
of
.
Forgiveness
is
like
the
warmth
of
the
Spring
,
it
draws
out
the
Sap
of
the
Tree
,
the
tears
of
the
Soul
,
which
else
would
scarcely
stir
.
If
God
hath
given
thee
Repentance
,
it
is
sure
enough
that
he
hath
given
thee
a
pardon
,
for
if
he
did
not
mean
to
give
thee
that
,
he
would
never
have
given
thee
the
other
.
(
3.
)
Fearfulness
of
sin
.
Whosoever
knows
the
bitterness
of
sin
and
the
benefit
of
a
pardon
,
can
never
confidently
rush
into
it
.
A
pardoned
man
will
never
go
about
to
forfeit
that
which
he
hath
newly
received
.
Forgiveness
from
God
doth
produce
fear
in
the
creature
,
Psal.
130.4
.
But
there
is
forgiveness
with
thee
,
that
thou
mayest
be
feared
.
'T
is
a
sign
we
have
repented
and
got
pardon
,
if
we
find
after
that
exercise
of
repentance
and
prayer
,
our
hatred
of
sin
encreaseth
,
especially
of
that
sin
we
were
guilty
of
before
.
(
4.
)
Sanctification
.
God
never
pardons
but
he
subdues
sin
,
Mich.
7.19
.
He
will
subdue
our
iniquity
and
thou
wilt
cast
all
their
sins
into
the
depths
of
the
Sea
.
Both
are
put
together
.
In
the
Lords
prayer
,
desires
to
be
rid
of
all
evil
,
and
not
to
be
led
into
any
temptation
follow
immediately
upon
the
desire
of
pardon
.
A
justified
Person
and
a
Sanctified
nature
are
inseparable
,
Rom.
8.1
.
There
is
no
condemnation
to
them
that
are
in
Christ
[
there
is
pardon
;
]
but
how
shall
I
know
that
I
am
pardoned
?
If
you
walk
not
after
the
flesh
,
but
after
the
Spirit
.
We
never
sincerely
desire
pardon
,
but
we
desire
purging
,
and
God
never
gives
the
one
,
but
he
bestows
the
other
.
If
thou
hast
an
interest
in
a
pardoning
Christ
,
thou
wilt
have
the
effects
of
a
Sanctifying
Spirit
.
Where
Gods
grace
forgives
all
sin
,
he
will
give
us
grace
to
forsake
all
sin
.
'T
is
his
covenant
to
turn
away
ungodliness
,
when
he
takes
away
the
punishment
of
sin
;
Rom.
11.26
,
27.
the
deliverer
shall
turn
away
ungodliness
from
Jacob.
The
applications
of
Gods
grace
to
us
are
attended
with
the
infusions
of
Gods
grace
into
us
.
When
he
puts
his
law
into
the
heart
,
he
remembers
sin
no
more
,
Jer.
31.33
,
34.
(
5.
)
Forgiving
others
.
In
the
Lords
prayer
we
pray
,
forgive
us
our
trespasses
as
we
forgive
them
that
trespass
against
us
.
Our
Saviour
comments
upon
this
petition
,
to
shew
that
pardon
cannot
be
without
this
condition
,
in
Mat.
18.
from
v.
23.
to
the
35.
Christ
makes
it
at
least
a
causa
sine
quâ
non
of
pardon
,
Luke
11.4
.
and
forgive
us
our
sins
,
for
we
also
forgive
every
one
that
is
indebted
to
us
.
(
6.
)
Affectionate
Love
to
God
and
Christ
.
When
we
desire
to
glorify
him
by
his
grace
,
as
well
as
be
glorified
by
it
.
'T
is
the
injury
done
to
God
by
our
sins
which
doth
most
affect
that
heart
upon
which
the
Spirit
of
God
is
poured
,
Zac.
12.10
.
they
shall
mourn
over
him
,
or
be
in
bitterness
for
him
.
The
Soul
is
more
concerned
for
Christ
than
for
it self
.
When
there
is
too
much
of
self
in
our
desires
for
it
,
God
delays
the
manifestation
of
it
to
the
heart
,
that
we
may
come
up
to
purer
strains
.
Christ
,
certainly
shed
his
blood
for
their
remission
who
are
willing
to
shed
theirs
for
his
glory
.
Else
Christ
,
whose
glory
it
is
to
outstrip
the
hottest
affection
of
his
creature
,
would
be
behind
hand
with
him
in
love
.
That
Soul
that
would
spend
its
all
upon
Christ
,
he
will
not
suffer
to
stand
long
sobbing
before
him
,
Luk.
7.47
.
4
Use
of
Exhortation
.
(
1.
)
To
those
who
are
careless
of
it
.
Oh!
by
all
means
seek
it
.
Will
it
at
last
comfort
thee
,
to
think
of
thy
mirth
and
pleasures
,
how
honourable
,
how
rich
,
or
how
well
stor'd
with
friends
thou
hast
been
?
What
should
take
up
thy
heart
,
busy
thy
thoughts
or
employ
thy
endeavours
,
but
this
that
concerns
thy
eternal
state
?
Wilt
thou
sin
away
the
time
of
Gods
patience
,
and
thine
own
happiness
?
Is
it
not
a
time
which
God
hath
allotted
thee
,
to
get
a
pardon
in
?
What
would
Cain
,
Judas
,
Pilot
,
Herod
,
and
all
the
black
regiment
give
for
the
very
hopes
of
it
?
Oh
prize
that
here
,
which
thou
wilt
hereafter
esteem
infinitely
valuable
,
and
call
thy self
fool
and
madman
a
thousand
times
,
for
neglecting
the
opportunity
of
getting
.
The
anger
of
a
King
is
as
the
roaring
of
a
Lyon
,
what
then
are
the
frowns
of
an
infinite
just
God
?
Why
is
thy
strength
and
affection
spent
about
other
things
?
Would
a
forlorn
malefactor
leading
to
execution
listen
chearfully
to
any
thing
but
the
news
of
his
princes
clemency
?
Seek
it
[
1.
]
Earnestly
.
Pardon
is
an
inestimable
blessing
and
must
not
be
sought
with
faint
and
tired
affections
.
[
2.
]
Presently
.
Is
it
not
full
time
seriously
to
set
about
it
?
Thou
hast
lost
too
many
days
already
,
and
wilt
thou
be
so
senseless
as
to
let
another
slip
?
How
knowest
thou
but
if
thou
dost
refuse
it
this
day
,
thou
may'st
be
uncapable
of
it
to
morrow
?
There
is
but
a
step
,
a
few
minutes
between
thee
and
death
,
and
delaies
in
great
emergencies
are
dangerous
.
[
3.
]
Vniversally
.
Content
not
your selves
with
seeking
a
pardon
for
grisly
,
staring
sins
,
which
fright
the
conscience
with
every
look
;
but
seek
the
pardon
of
your
inward
secret
spiritual
sins
;
while
you
begg
most
for
the
pardon
of
those
,
Sanctifying
grace
will
come
in
as
well
as
justifying
;
the
more
you
pray
against
the
guilt
of
them
,
the
more
you
will
hate
the
filth
of
them
.
(
2.
)
To
those
that
seek
a
pardon
and
yet
are
in
doubt
of
it
.
Secure
sinners
that
understand
not
the
evil
of
sin
,
think
it
is
an
easy
thing
,
and
that
forgiveness
will
be
granted
of
course
.
But
those
that
groan
under
the
burden
of
their
iniquity
,
imagine
it
more
difficult
than
indeed
it
is
.
Presumption
wrongs
God
in
his
justice
,
and
every
degree
of
despair
or
doubting
,
in
his
mercy
.
[
1.
]
God
is
willing
to
pardon
.
Ephraim
doth
but
desire
that
God
would
turn
him
,
and
God
presently
cries
out
,
Is
Ephraim
my
dear
Son
?
is
he
a
pleasant
Child
?
Jer.
31.18
,
20.
I
have
surely
heard
Ephraim
bemoaning
himself
thus
.
A
penitent
Ephraim
is
instantly
a
pleasant
Child
.
Ephraim
strikes
upon
his
thigh
with
confession
,
and
God
speaks
to
his
heart
with
affection
.
God
doth
as
it
were
take
the
words
out
of
Ephraims
mouth
,
as
though
he
watched
for
the
first
look
of
Ephraim
towards
him
,
or
the
first
breath
of
a
Supplication
.
God
is
more
willing
to
pardon
sin
than
we
are
to
sin
;
Because
we
sin
with
reluctancy
,
natural
conscience
checking
us
,
but
God
hath
no
check
when
he
goes
to
pardon
.
He
waits
to
be
gracious
,
Isa.
30.18
.
Therefore
will
the
Lord
wait
,
that
he
may
be
gracious
unto
you
,
and
therefore
will
he
be
exalted
,
that
he
may
have
mercy
upon
you
.
He
hath
waited
all
the
time
of
your
sinning
,
to
have
an
opportunity
to
shew
grace
to
you
;
and
now
you
give
it
him
by
repenting
,
will
he
lose
the
fruit
of
his
waiting
?
'T
is
the
end
of
Christs
exaltation
,
whether
it
be
meant
of
his
being
lifted
up
on
the
cross
,
or
his
exaltation
in
Heaven
;
't
is
true
of
both
,
that
his
end
is
to
have
mercy
upon
you
.
[
2.
]
God
will
pardon
the
greatest
sins
.
His
infinite
compassion
cannot
exhaust
it self
by
a
frequent
remi●●ion
.
Mercy
holds
proportion
to
Justice
;
as
his
Justice
punisheth
little
sins
as
well
as
great
,
so
doth
mercy
pass
by
great
sins
as
well
as
little
.
Your
highest
sins
are
the
sins
of
men
,
but
the
mercy
offered
is
the
mercy
of
a
God
.
The
debt
you
owe
is
a
vast
debt
,
but
Christs
Satisfaction
is
of
a
greater
value
;
and
a
Kings
revenue
may
well
pay
a
beggers
debts
,
though
she
owe
many
thousands
,
the
first
day
of
marriage
.
Multiplied
sins
upon
repentance
shall
meet
with
multiplied
pardons
,
Isay
.
55.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
abundantly
pardon
.
We
cannot
vie
our
sins
with
Gods
mercy
.
The
grace
of
God
and
righteousness
of
Christ
which
are
necessary
for
the
remission
of
one
sin
,
are
infinite
,
and
no
more
is
requisite
for
the
pardon
of
the
greatest
,
yea
of
the
sins
of
the
whole
world
,
if
they
were
upon
thy
single
score
.
The
grace
conferred
upon
Paul
was
more
than
would
suit
his
necessity
,
1
Tim.
1.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Superabound
,
and
the
grace
of
our
Lord
was
exceeding
abundant
,
enough
to
have
pardoned
a
whole
world
as
well
as
Paul
;
like
the
Sun
,
that
emits
as
much
heat
in
his
beams
upon
one
puddle
,
as
is
enough
,
not
only
to
exhale
the
moisture
of
that
,
but
of
a
100
more
.
Suppose
thou
art
the
greatest
sinner
that
ever
was
yet
extant
in
the
world
;
do
not
think
that
God
,
who
hath
snatcht
so
many
firebrands
of
Hell
out
of
the
Devils
hands
,
will
neglect
such
an
opportunity
to
make
his
grace
illustrious
upon
thy
humble
Soul
.
If
God
hath
given
thee
repentance
,
it
is
a
certain
evidence
he
will
follow
it
with
a
pardon
,
though
thy
sins
be
of
a
deeper
scarlet
than
ever
yet
was
seen
upon
the
earth
;
for
if
he
did
not
mean
to
bestow
this
,
he
would
never
have
bestowed
upon
thee
the
necessary
condition
of
it
.
Is
there
not
a
sinner
can
equal
thee
?
Then
surely
God
is
wiser
than
to
lose
the
highest
opportunity
he
yet
had
to
evidence
his
superlative
grace
.
And
therefore
,
[
1.
]
Continue
thy
humiliations
.
There
must
be
a
conformity
between
Christ
and
thee
;
he
was
humbled
when
he
purchased
remission
,
and
you
must
be
humbled
when
you
receive
it
.
God
will
not
part
with
that
very
cheap
,
that
cost
his
Son
so
dear
:
though
thou
art
not
at
the
expence
of
the
blood
of
thy
Soul
,
thou
must
be
at
the
expence
of
the
blood
of
thy
Sins
.
When
a
man
comes
to
be
deeply
affected
with
his
sin
,
then
God
sends
a
message
of
peace
,
Isay
.
6
,
6
,
7.
Then
flew
one
of
the
Seraphims
and
laid
a
live
coal
upon
his
mouth
and
said
,
thine
iniquity
is
taken
away
and
thy
sin
purged
.
When
v.
5.
he
had
cryed
out
,
woe
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
.
The
way
to
have
a
debt
forgiven
is
to
acknowledge
it
,
Ps.
32.5
.
I
said
I
will
confess
my
transgressions
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
.
God
stood
as
ready
to
forgive
Davids
unrighteousness
,
as
he
was
ready
to
confess
it
.
Mercy
will
not
save
a
man
without
making
him
sensible
of
,
and
humbled
for
his
iniquity
.
Put
thy
business
therefore
into
Christs
hands
,
and
submit
to
what
terms
he
will
impose
upon
thee
.
[
2.
]
In
thy
Supplications
plead
his
glory
.
You
find
this
the
constant
argument
the
people
of
God
in
the
Scripture
use
for
the
prevailing
with
God
for
forgiveness
.
That
argument
is
most
comfortably
pleaded
,
which
God
Loves
most
,
and
whereunto
he
orders
all
his
actions
.
No
stronger
motive
can
be
used
to
him
to
grant
it
,
than
that
whereby
he
excites
himself
to
bestow
it
.
When
thou
beggest
other
things
,
thou
mayest
dishonour
God
;
but
God
cannot
be
a
loser
of
his
glory
in
granting
this
.
Lord
if
thou
turnest
me
into
Hell
,
where
is
the
glory
of
thy
mercy
upon
thy
creature
?
Nay
,
where
is
the
glory
of
thy
justice
,
my
eternal
torments
not
being
able
to
compensate
the
injury
done
to
thee
by
sin
,
so
much
as
the
suffering
of
thy
only
Son
,
whose
death
I
desire
to
share
in
,
and
whose
terms
I
am
willing
to
submit
to
?
3.
Exhortation
to
those
that
are
pardoned
.
1.
Admire
this
grace
of
God
.
To
pardon
one
sin
is
a
greater
thing
than
to
create
a
world
,
to
pardon
one
sin
is
greater
than
to
damn
a
world
.
God
can
create
a
world
without
the
death
of
a
creature
,
he
can
damn
a
world
without
the
death
of
the
Creator
,
but
in
pardoning
there
must
be
the
death
of
the
Creator
,
the
Son
of
God
.
2.
Serve
God
much
.
Is
the
guilt
of
sin
,
the
cord
that
bound
thee
,
taken
off
?
It
is
fit
that
when
thou
art
so
unfettered
,
thou
should'st
run
the
ways
of
Gods
Commandments
.
A
sense
of
pardon
of
sin
makes
the
Soul
willing
and
ready
to
run
upon
Gods
errands
,
and
to
obey
his
Commands
,
Isa.
6.8
.
I
heard
the
voice
of
the
Lord
saying
,
Whom
shall
I
send
?
Then
said
I
,
Here
am
I
:
Then
,
when
he
had
received
assurance
that
his
iniquity
was
taken
away
,
v.
7.
Gods
pardon
set
thee
upon
a
new
stock
,
and
therefore
he
expects
thou
should'st
be
full
of
new
clusters
.
3.
Be
more
fearful
of
sin
.
Dispute
with
thy self
,
Hath
God
pardoned
the
guilt
of
sin
that
it
shall
not
damn
me
?
and
shall
I
wallow
in
the
mire
of
sin
to
pollute
my self
?
Oh
,
thy
sins
after
pardon
have
a
blacker
circumstance
than
the
sins
of
Devils
,
or
the
sins
of
wicked
men
,
for
theirs
are
not
against
pardoning
mercy
,
not
against
special
Love
.
Oh
,
thaw
thy
heart
every
morning
with
a
meditation
on
pardon
,
and
sin
will
not
so
easily
freeze
it
in
the
day
time
.
When
thou
art
tempted
to
sin
,
consider
what
thoughts
thou
hadst
when
thou
wert
suing
for
pardon
,
how
earnest
thou
wert
for
it
,
what
promises
and
vows
thou
didst
make
,
and
consider
the
Love
God
shewed
thee
in
pardoning
.
Do
not
blur
thy
pardon
,
so
easily
wound
thy
Conscience
,
or
weaken
thy
faith
.
4.
Be
content
with
what
God
gives
thee
.
If
he
gives
thee
Heaven
,
will
he
deny
thee
earth
?
He
that
bestows
upon
thee
the
pardon
of
sin
,
would
surely
pour
into
thy
bosom
the
gold
of
both
the
Indies
,
were
it
necessary
for
thee
.
But
thou
hast
got
a
greater
happiness
;
for
it
is
not
said
,
blessed
is
he
that
wallows
in
wealth
,
honour
and
a
confluence
of
worldly
prosperity
,
but
Blessed
is
he
whose
sin
is
forgiven
,
and
whose
iniquity
is
covered
.
FINIS
.
THE
INDEX
OF
THE
Principal
Matters
contain'd
in
the
Discourse
of
DIVINE
PROVIDENCE
.
A
-
ACtions
all
under
God's
Providence
,
page
9
,
10
,
11
-
—
Many
can
be
ascribed
to
nothing
else
,
page
15
,
16
,
17
-
Affections
of
God
to
his
Church
.
page
69
-
v.
Church
-
Affections
made
subservient
to
Gods
designs
,
page
14
-
—
Of
good
Men
impeach
not
Providence
.
à
page
21.
ad
27
-
—
Make
them
not
miserable
but
better
,
page
24
,
5
,
6
-
—
Better
than
the
wickeds
prosperity
.
page
25
-
—
Stoutness
under
them
,
a
reflection
on
providence
.
page
36
-
—
Thoughts
of
providence
a
cordial
under
them
.
page
41.
-
Angels
not
qualified
to
govern
the
world
.
page
3
,
4
-
—
Good
and
bad
the
object
of
Gods
providence
.
page
7
,
8
-
—
Good
,
how
employ'd
for
the
Churches
good
.
page
54
,
5
,
6
-
—
Subjected
to
Christ
for
this
end
,
page
56
-
—
Pray
for
the
Church
.
page
72
B
-
Bad
persons
and
things
order'd
for
the
Churches
good
.
à
page
57
,
ad
59.
-
Blessing
not
to
seek
it
of
God
,
reflects
on
providence
.
page
33
-
Boasting
reflects
on
providence
.
page
39
C
-
Casual
things
ordered
by
providence
.
page
15
-
Censuring
God
in
dark
providences
to
be
avoided
.
page
86
,
87
-
Changes
,
sudden
ones
,
caused
by
God
on
mens
Spirits
.
page
15
-
Children
of
God
,
the
meanest
,
taken
notice
of
by
him
.
page
60
-
—
One
of
them
more
valued
than
all
the
world
by
him
,
page
69
-
—
Should
be
esteemed
by
the
World
.
page
75
-
—
Thoughts
of
Gods
providence
a
comfort
to
them
in
their
meaness
,
page
77
-
Christ
the
great
object
of
God's
providence
.
page
7
-
—
All
providences
for
the
glorifying
his
grace
in
him
.
page
62
-
—
Intercedes
for
his
Church
.
page
72
-
Church
,
God
hath
given
her
his
choicest
things
.
page
61
,
62
-
—
He
will
always
have
one
.
page
72
-
—
Shall
be
protected
in
greatest
exigencies
page
73
-
—
Shall
be
victorious
over
all
.
page
74
-
—
A
folly
to
contend
against
her
.
page
76
-
—
God's
affection
to
her
to
be
imitated
.
page
93
-
Conceptions
of
God
false
,
the
ground
of
a
denial
of
providence
.
page
31
-
Concourse
of
God
to
Sin
,
what
,
page
18
,
19
-
—
Blemishes
not
his
holiness
.
page
19
,
20
-
Conscience
its
gripes
set
men
on
the
denial
of
providence
.
page
31
-
Counsels
of
men
infatuated
by
God
page
16
-
—
Made
subservient
to
ends
contrary
to
Mens
designs
.
page
17
-
Creatures
the
meanest
,
objects
of
providence
page
7
,
8
,
9.
-
Curses
turn'd
by
God
into
blessings
to
his
Church
.
page
57
D
-
Devils
under
providence
.
page
8
-
—
Over-rul'd
to
promote
the
good
of
the
church
.
page
57.
-
Direction
,
not
seeking
it
of
God
reflects
on
providence
.
page
33
-
Distrust
of
God
when
there
are
no
visible
means
,
reflects
on
it
too
.
page
36
-
Divisions
turn'd
to
the
churches
good
.
page
58
E
-
Ends
of
God
higher
than
Mens
.
page
12
-
—
Several
,
in
the
same
action
,
and
remote
.
Ib
-
—
Attaind
by
contrary
means
page
17
-
—
God
hath
some
in
all
his
Actions
.
page
50
-
—
His
great
one
,
what
.
Ib.
-
Envy
a
denial
of
providence
.
page
37
-
Events
,
many
can
be
ascribed
only
to
Providence
.
page
15
,
16
,
17
-
Experience
gain'd
by
Afflictions
.
page
25
-
Extremities
,
providence
a
comfort
under
them
.
page
78
-
—
The
time
God
takes
for
deliverance
and
why
.
à
page
79
,
ad
84
F
-
Faith
supported
by
Studying
former
providences
.
page
88
-
—
To
be
acted
on
providence
.
page
90
,
91
-
Fancies
,
by
them
God
can
ruine
men
.
page
17
-
Fear
of
the
Churches
enemies
,
disswasions
from
it
.
page
84
,
5
,
6
G
-
Gifts
of
all
men
for
the
churches
good
.
page
53
,
4
-
Glory
of
every
Providence
to
be
given
to
God
.
page
49
-
v.
Instruments
.
-
—
Of
God
discovered
in
the
church
.
page
66
-
Gospel
furthered
by
the
wicked
.
page
58
-
Good
things
and
persons
all
for
the
churches
good
.
à
page
51
,
ad
57
-
Government
of
the
World
,
God's
right
to
it
.
page
3
-
—
Onely
God
qualified
for
it
.
page
3
,
4
-
—
No
reason
why
he
should
not
manage
it
.
page
4
,
5
-
—
Actually
managed
by
him
,
and
wherein
.
page
5
,
6
-
—
His
wisdom
and
goodness
in
it
.
page
42
-
—
Put
into
Christs
hands
,
and
managed
by
him
for
the
Churches
good
.
page
63
,
4
,
5
-
Grace
common
in
bad
men
for
the
Churches
good
.
page
53
,
54
H
-
Histories
,
advice
in
reading
them
.
page
53
I
-
Impatience
under
Afflictions
reflects
on
providence
.
page
38
,
39
-
Inequality
necessary
to
the
good
Government
of
the
World
.
page
23
-
—
Not
so
great
as
men
Imagine
.
page
23
-
Instruments
to
praise
them
more
than
God
,
reflects
on
Providence
page
34
,
5
-
—
This
should
not
be
.
page
49
-
v.
Glory
,
Praise
.
-
Interest
of
God
in
the
World
is
all
in
his
people
.
page
68
-
Interpretations
,
wrong
ones
of
providence
,
affront
it
.
page
39
,
40.
-
—
In
his
people
God
overlooks
.
page
69
-
—
The
rule
of
them
.
page
47
,
87
-
Judging
Gods
proceedings
,
presumption
.
page
22
-
Judgments
,
destroying
ones
ordered
for
the
Churchs
good
.
page
57
-
—
The
ground
of
most
of
them
.
page
75
-
—
Gods
providence
a
comfort
in
them
.
page
77
-
Justice
of
God
glorified
by
mens
Sins
page
21
K
-
Knowledg
of
God
extends
to
all
things
.
page
6
L
-
Light
,
natural
discovers
a
providence
page
30
-
Limiting
providence
,
reflects
on
it
.
page
40
M
-
Means
,
God
oft
uses
small
,
contrary
,
casual
ones
.
page
13
,
14
,
15.
-
—
Vse
of
unlawful
ones
reflects
on
providence
page
35
,
36
-
—
So
doth
distrust
,
when
none
are
visible
.
page
36
-
—
To
be
used
with
trusting
in
God
.
page
44
-
—
Onely
lawful
ones
must
be
used
.
page
44
-
—
God
never
wants
.
page
73
-
Men
,
good
and
bad
,
objects
of
Providence
.
page
7
,
8
,
40
-
—
Eying
them
in
their
actions
rather
than
God
,
reflects
on
providence
.
page
39
-
—
Good
the
special
objects
of
providence
.
page
40
-
Mercies
,
stoutness
under
them
reflects
on
providence
.
page
36
,
37
-
—
To
the
church
preferred
by
God
before
justice
on
the
Wicked
.
page
59
,
60
-
Murmuring
at
providence
,
should
not
be
.
page
46
N
-
Nations
,
their
interest
order'd
as
may
make
most
for
the
churches
good
.
page
52
-
—
Their
interest
is
to
countenance
Gods
people
and
worship
.
page
74
-
Natural
things
,
their
course
,
and
the
alteration
of
it
for
the
churches
good
.
page
52
-
Necessities
of
good
men
shall
be
supplied
.
page
25
-
v.
Wants
.
O
-
Oppression
reflects
on
Providence
.
page
39
P
-
Patience
of
God
,
no
argument
against
Providence
.
page
27
-
Persecution
turned
to
the
Churches
good
.
page
58
,
59
-
v.
Sufferings
.
-
Praise
for
the
Churches
mercies
to
be
given
to
God
.
page
93
-
v.
Glory
,
Instruments
.
-
Prayer
,
Omission
of
it
reflects
on
Providence
.
page
32
-
—
Should
be
made
in
all
wants
.
page
42
-
—
Of
and
for
the
Church
pleasing
to
,
and
prevalent
with
God
.
page
70
,
71
,
72
-
—
Enlivened
by
studying
former
Providences
page
89
-
—
To
be
made
for
the
Church
.
page
93
-
Presence
of
God
in
the
Church
,
her
safety
.
page
70
-
Preservation
of
all
things
by
God
.
page
6
,
7
-
Pride
a
ground
of
denial
of
Providence
.
page
30
-
Prosperity
of
the
wicked
,
doth
not
impeach
Providence
.
page
21
ad
27
-
—
At
the
highest
not
very
great
.
page
23
,
24
-
Providence
universal
not
a
disparagement
,
but
an
honour
to
God
.
page
4
,
5
,
8
,
9
-
—
Vniversal
.
à
page
7
ad
11
-
—
Mysterious
page
11
,
12
,
13
-
—
Proofs
that
there
is
one
.
à
page
13
ad
17
-
—
An
Objection
against
it
answered
.
à
page
17
ad
21
-
—
A
second
answered
.
à
page
21
ad
27
-
—
A
third
answered
.
page
27
,
28
-
—
To
deny
it
,
absurd
and
sinful
.
page
28
,
29
,
30
-
—
The
grounds
of
its
denial
.
page
30
,
31
,
32
-
—
How
practically
denied
,
contemned
,
abused
.
à
page
32
ad
40
-
—
Matter
of
comfort
.
page
40
,
41
,
42
-
—
Every
one
designed
for
the
Churches
good
.
à
page
49
ad
62
-
—
Must
needs
be
for
that
.
à
page
62
ad
72
-
—
This
a
comfort
to
the
Church
page
76
-
—
Former
ones
to
be
considered
.
page
88
,
89
R
-
—
Reformation
in
England
,
providence
in
it
.
page
21
-
Relation
of
God
and
Christ
to
the
Church
.
page
66
-
—
Loved
by
,
prevalent
with
them
.
page
67
-
Religion
destroyed
by
denial
of
providence
.
page
29
-
Restraints
of
mens
passions
prove
a
Providence
.
page
15
-
Revelations
of
Gods
purposes
sometimes
made
to
his
people
page
61
S
-
Saints
in
glory
pray
for
the
Church
.
page
72
-
Salvation
of
men
by
weak
means
.
page
14
-
Services
special
,
providence
a
comfort
in
them
.
page
77
-
Sin
,
Gods
providence
exercised
about
it
.
page
11
,
14
,
17
-
—
Without
blemish
to
his
Holiness
.
à
page
18
ad
21
-
—
He
brings
good
out
of
it
.
page
14
,
20
,
56
-
—
Incouraged
by
denial
of
providence
.
page
28
-
—
Charging
it
on
providence
,
a
reflection
on
it
.
page
39
-
—
Prevented
by
considering
past
providences
.
page
89
-
Sincerity
to
be
looked
after
.
page
93
-
Spirits
of
men
suddenly
changed
by
God
.
page
15
-
Studying
providence
a
duty
,
and
how
.
page
47
,
48
,
87
-
Submission
to
providence
urged
page
45
-
Sufferings
of
good
men
for
Truth
,
glorify
God
.
page
26
-
—
Providence
a
support
to
them
under
them
.
page
41
-
v.
Persecutions
,
T
-
Trust
in
any
thing
but
God
,
a
reflection
on
providence
.
page
33
,
34
-
—
In
providence
a
duty
in
the
greatest
extremities
.
page
43
-
—
How
it
should
be
qualified
.
page
44
,
45
W
-
Wants
of
a
good
man
shall
be
supplied
.
page
41
-
v.
Necessities
.
-
—
Supply
of
them
to
be
sought
of
God
.
page
42
-
—
Providence
a
comfort
under
fears
of
them
.
page
78
-
Waiting
on
God
in
the
ways
of
his
providences
,
a
duty
,
and
how
to
be
performed
.
page
91
,
92
-
Wicked
men
made
subservient
to
the
Churches
good
.
page
58
,
59
-
Will
of
God
,
nothing
done
without
it
.
page
6
-
—
Manifested
by
providence
,
not
to
be
resisted
.
page
32
,
46
,
48
-
Wisdom
of
God
seen
in
providencs
.
page
11
,
12
,
13
,
42
,
45
-
World
,
its
continuance
for
the
Churches
sake
.
page
51
-
—
Its
commotions
ordered
for
her
good
.
page
56
,
57
A
TABLE
of
the
Scriptures
Explained
in
the
DISCOURSE
of
DIVINE
PROVIDENCE
.
Gen.
CHap.
1.
Verse
21.
-
Page
8
ch.
4.
v.
7
,
8
,
9.
-
Page
28
,
29
—
v.
9.
-
Page
39
ch.
8.
v.
21.
-
Page
51
,
52
ch.
9.
ver.
27.
-
Page
54
ch.
40.
ver.
14.
-
Page
33
Exod.
ch.
19.
ver.
5.
-
Page
50
ch.
32.
ver.
32
,
33.
-
Page
7
,
8
Numb
.
ch.
24.
ver.
17.
-
Page
12
,
13
Deut.
ch.
32.
ver.
8.
-
Page
53
Josh.
ch.
5.
ver.
13
,
14.
-
Page
65
2
Sam.
ch.
24.
ver.
1.
-
Page
18
1
Chron.
ch.
21.
ver.
1.
-
Page
18
2
Chron.
ch.
16.
ver.
9.
-
Page
1
,
2
Psal.
—
14.
ver.
1.
-
Page
30
—
25.
ver.
10.
-
Page
49
—
29.
ver.
10
,
11.
-
Page
56
,
57
—
37.
ver.
13.
-
Page
27
—
ver.
18.
-
Page
25
—
59.
ver.
13.
-
Page
75
—
74.
ver.
14.
-
Page
83
Prov.
ch.
10.
ver.
25.
-
Page
51
Isa.
ch.
29.
ver.
15
,
16.
-
Page
85
ch.
41.
ver.
10.
-
Page
70
ch.
49.
ver.
16.
-
Page
6
ch.
51.
ver.
12
,
13.
-
Page
84
Jerem.
ch.
17.
ver.
12.
-
Page
66
ch.
33.
ver.
20.
-
Page
9
Dan.
ch.
4.
ver.
17.
-
Page
54
Hosea
ch.
2.
ver.
8.
-
Page
35
ch.
9.
ver.
10.
-
Page
68
ch.
14.
ver.
6.
-
Page
74
Habak.
ch.
14.
ver.
16.
-
Page
34
Zeph.
ch.
3.
ver.
17.
-
Page
70
Zech.
ch.
1.
ver.
11
,
12.
-
Page
52
,
53
,
82
ch.
3.
ver.
9.
-
Page
2
ch.
6.
ver.
1
,
2
,
3
,
4
,
5
,
6.
-
Page
6
—
ver.
13.
-
Page
64
Matth.
ch.
5.
ver.
13.
-
Page
51
ch.
18.
ver.
10.
-
Page
55
Luke
ch.
2.
ver.
49.
-
Page
7
ch.
18.
ver.
8.
-
Page
79
John
ch.
5.
ver.
22.
-
Page
63
,
64
Acts
ch.
2.
ver.
23.
-
Page
18
ch.
4.
ver.
28.
-
Ibid.
ch.
17.
ver.
30.
-
Page
51
Rom.
ch.
8.
ver.
28.
-
Page
49
,
50
1
Cor.
ch.
3.
ver.
22.
-
Page
53
ch.
9.
ver.
9.
-
Page
9
Eph.
ch.
2.
ver.
12.
-
Page
29
ch.
3.
ver.
10.
-
Page
56
,
57
1
Tim.
ch.
4.
ver.
8.
-
Page
41
ch.
6.
ver.
17.
-
Page
34
Heb.
ch.
1.
ver.
3.
-
Page
63
—
ver.
14.
-
Page
55
Rev.
ch.
4.
ver.
4.
-
Page
68
ch.
5.
ver.
6.
-
Page
50
ch.
17.
ver.
86.
-
Page
86
A
TABLE
OF
THE
Places
of
Scripture
Explained
in
this
BOOK
.
The
Reader
may
observe
,
That
wherever
this
Mark
†
is
,
in
this
Table
and
the
following
Index
,
it
directs
him
to
the
Appendix
.
GENESIS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
3.
|
493.
|
2.
|
2
,
3.
|
245.
|
|
17.
|
29
,
44.
|
3.
|
1.
|
645.
|
|
5.
|
622
,
78
†
|
|
15
|
205
,
1188
,
944
,
5.
|
|
16.
|
474
,
76
,
†
|
|
20.
|
1165.
|
|
21.
|
948.
|
|
22.
|
78.
†
|
4
|
1.
|
1165
,
6.
|
5
|
29.
|
1166.
|
6
|
3.
|
60.
|
|
5.
|
1
,
2.
†
|
|
9.
|
1190.
|
8.
|
21.
|
316
,
876
,
2.
†
|
12.
|
3.
|
643.
|
15
|
1
,
2.
|
1159.
|
|
3.
|
654.
|
18
|
17
,
18
|
452.
|
20.
|
6.
|
183.
|
21.
|
12.
|
1192.
|
22.
|
8.
|
950.
|
32.
|
24.
|
663.
|
33.
|
2
,
3.
|
1335.
|
49.
|
10.
|
303.
|
|
18.
|
1169.
|
EXODUS
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
21.
|
36.
|
3.
|
6.
|
472.
|
4.
|
13.
|
303
,
685.
|
|
24.
|
685.
|
6.
|
3.
|
615.
|
14.
|
31.
|
1168.
|
15.
|
9
,
10.
|
42
,
43.
†
|
17.
|
9.
|
1312.
|
19.
|
3.
|
472
,
3.
|
20.
|
3.
|
12.
|
|
24.
|
204.
|
23.
|
21.
|
301
,
1161.
|
24.
|
8.
|
263
,
896.
|
|
11.
|
465.
|
27.
|
2.
|
1131.
|
30.
|
2.
|
1131.
|
33.
|
18.
|
413.
|
|
22.
|
477.
|
34.
|
6
,
7.
|
104.
†
|
LEVITICUS
.
Chapters
.
|
Verses
.
|
Pages
.
|
16.
|
14.
|
1117.
|
NUMBERS
.
Chapters
.
|
Verses
.
|
Pages
.
|
3.
|
1.
|
238.
|
14.
|
17.
|
345
,
104
†
,
105
†
.
|
DEUTERONOMY
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
35
,
36.
|
389.
|
18.
|
16
,
17.
|
324.
|
24.
|
4.
|
154.
|
32.
|
6.
|
503.
|
|
15.
|
628.
|
34.
|
10.
|
1168.
|
I.
SAMUEL
.
Chapters
.
|
Verses
.
|
Pages
.
|
3.
|
9.
|
1302.
|
8.
|
7.
|
610.
|
I.
KINGS
.
Chapters
.
|
Verses
.
|
Pages
.
|
18.
|
9.
|
1295.
|
22.
|
19.
|
476.
|
II.
CHRONICLES
.
Chapters
.
|
Verses
.
|
Pages
.
|
35.
|
11.
|
847.
|
JOB
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
9.
|
728.
|
4.
|
18.
|
937.
|
8.
|
20.
|
1371.
|
9.
|
3.
|
1205.
|
|
21.
|
1206
,
7.
|
11.
|
5
,
6.
|
573.
|
|
12.
|
443.
|
14.
|
4.
|
934.
|
15.
|
15.
|
264.
|
19.
|
25.
|
1190.
|
20.
|
27.
|
348.
|
33.
|
34.
|
886.
|
PSALMS
.
Psalms
.
|
Verses
.
|
Pages
.
|
2.
|
2.
|
610.
|
|
6.
|
335
|
|
8.
|
1344.
|
16.
|
2.
|
256.
|
|
4.
|
1146.
|
|
7.
|
268.
|
|
8.
|
278.
|
|
10
,
11.
|
1077.
|
|
11.
|
1094
,
1124
,
5.
|
17
|
3.
|
15
†
.
|
18.
|
10.
|
49.
|
|
30.
|
85
†
.
|
19.
|
8.
|
11
†
.
|
|
12.
|
10
†
.
|
21.
|
2.
|
1131.
|
|
6.
|
337.
|
|
8.
|
694.
|
22
:
|
6.
|
946.
|
|
23
,
24.
|
323.
|
|
30.
|
16.
|
26.
|
6.
|
793
,
4.
|
32.
|
1
,
2.
|
101
,
2
†
.
|
|
10.
|
223.
|
36
|
4.
|
93
†
.
|
|
8.
|
93.
|
|
9.
|
494.
|
37
|
1
,
2
,
3
,
4.
|
53
†
.
|
|
23.
|
69
†
.
|
40.
the
Title
.
|
261
|
|
5.
|
261.
|
|
6.
|
13.
|
|
7.
|
880.
|
|
9
,
10.
|
1120
,
1.
|
|
13.
|
275.
|
42.
|
6.
|
12
†
.
|
45.
|
4.
|
52
†
.
|
49.
|
20.
|
6
†
.
|
50.
|
6.
|
307.
|
51.
|
16
,
18.
|
859.
|
56.
|
10.
|
84
†
.
|
|
12
,
13.
|
1305
,
6.
|
62.
|
11
,
12.
|
512.
|
66.
|
18.
|
94
†
.
|
68.
|
17.
|
333
,
4.
|
|
17
,
18.
|
1098.
|
|
18.
|
233.
|
|
21.
|
45
†
.
|
|
22.
|
42
†
.
|
69.
|
6
,
7.
|
305.
|
|
13.
|
317.
|
72.
|
17.
|
277.
|
80.
|
16.
|
277.
|
|
17.
|
283
,
310
,
1332.
|
84.
|
5.
|
94.
|
|
11.
|
224
,
51
†
.
|
87.
|
1
,
2
,
3
,
4
,
5.
|
20
,
21
,
22
†
,
|
89.
|
24
,
5
,
6
,
7
,
8.
|
1120.
|
|
27.
|
256.
81
†
.
|
|
36.
|
283
,
4.
771.
|
94.
|
11.
|
3
†
.
|
96.
|
7.
|
474.
|
100.
|
3.
|
202.
|
102.
|
7
,
8.
|
35
†
.
|
110.
|
1.
|
694.
|
116.
|
10
,
11.
|
606.
|
119.
|
112.
|
93
†
.
|
119.
|
59.
|
575.
|
125.
|
1.
|
36
†
.
|
127
|
1.
|
140.
|
130.
|
5
,
6.
|
1169.
|
|
7.
|
939.
|
139.
|
21
,
22
,
23
,
24.
|
70
†
.
|
|
18.
|
412.
|
143.
|
1
,
2.
|
1204.
|
145.
|
18.
|
136.
|
PROVERBS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
5.
|
433.
|
8.
|
30
,
31.
|
211
,
212
,
264
,
880
,
1
,
886.
|
12
|
2.
|
6
†
.
|
13.
|
1.
|
1285.
|
14.
|
9.
|
72
†
.
|
18.
|
10.
|
1365.
|
30.
|
2
,
3.
|
426.
|
CANTICLES
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
4.
|
221
,
224.
|
4.
|
1.
|
454.
|
5.
|
10.
|
884.
|
7.
|
4.
|
448
,
9.
|
8.
|
6.
|
1128.
|
ISAIAH
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
2.
|
1357.
40
†
.
|
4.
|
2.
|
1078.
82
†
.
|
|
4.
|
218
,
562.
|
|
6.
|
1330.
|
5.
|
5.
|
65
†
.
|
6.
|
1.
|
476.
|
|
1
,
2.
|
332.
|
|
5.
|
424.
|
|
6
,
7.
|
208.
|
7.
|
11
,
12
,
13
,
14.
|
611.
|
|
14.
|
358.
|
9.
|
7.
|
331.
|
10.
|
26
,
27.
|
42
†
.
|
11.
|
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|
253.
|
|
2
,
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|
1333.
|
|
2
,
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4.
|
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|
|
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|
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|
|
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|
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|
|
9.
|
393.
|
25.
|
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|
31
†
.
|
27.
|
3.
|
31.
†
.
|
|
5.
|
373.
1180.
|
|
11.
|
1160.
|
31.
|
9.
|
37
†
.
|
33.
|
18.
|
1308
,
1375.
|
|
22.
|
308.
|
40.
|
1
,
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|
363.
|
|
4
,
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|
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|
|
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|
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|
|
11.
|
1359.
|
41
|
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|
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|
|
11.
|
301.
|
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|
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|
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|
|
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|
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|
|
5
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6
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8.
|
343.
|
|
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|
274.
|
|
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|
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|
|
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|
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|
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|
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|
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|
|
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|
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|
|
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|
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|
|
20
,
21.
|
209.
|
|
22
,
23
,
24
,
25.
|
1189.
|
45.
|
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|
32
†
.
|
|
21.
|
265
,
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|
|
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|
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|
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|
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|
266.
|
|
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|
237
,
286.
|
|
3
,
4
,
5
,
6.
|
271
,
2.
1296.
|
|
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|
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|
|
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|
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|
|
8.
|
317.
|
|
8
,
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|
301.
|
|
10.
|
1330.
35
†
.
|
|
16.
|
32.
†
|
50.
|
4.
|
1333.
|
|
5.
|
275.
|
52.
|
6.
|
434.
|
|
13.
|
1078.
|
|
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|
296.
|
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|
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|
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|
|
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|
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|
|
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|
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,
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|
|
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|
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|
|
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|
102
,
276
,
280
,
308
,
9.
|
|
11.
|
428.
|
|
12.
|
881.
|
54.
|
9.
|
316.
29
†
|
|
12.
|
519.
|
55.
|
3.
|
327.
|
56.
|
6
,
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|
367.
|
59.
|
16.
|
359.
|
|
21.
|
1359.
|
601
|
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|
254
,
488
,
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|
|
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|
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|
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|
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|
299.
|
1
|
2.
|
317.
|
62.
|
1
,
2
,
3
,
4.
|
30.
|
63.
|
2
,
3.
|
52
†
|
|
8.
|
51
†
.
|
|
9.
|
1117.
|
66.
|
1.
|
888.
|
|
1
,
2.
|
596.
|
|
1
,
2
,
3
,
4.
|
320
,
1131.
|
|
3.
|
604.
|
JEREMIAH
.
Chapters
.
|
Verses
.
|
Pages
.
|
3.
|
17.
|
498.
|
|
19.
|
503.
|
6.
|
16.
|
346.
|
7.
|
22
,
23.
|
13.
|
13.
|
23.
|
144.
|
17.
|
12.
|
498.
888.
|
24.
|
7.
|
449.
|
30.
|
21
,
22.
|
264
,
1133
,
1343.
|
31
|
3.
|
32
†
.
|
|
22.
|
290
,
1124.
|
|
25
,
26.
|
1124.
|
|
32.
|
97
,
1358.
|
|
34.
|
490.
|
32.
|
40.
|
207.
|
EZEKIEL
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
18.
|
462.
|
|
28.
|
264
,
371
,
29
†
.
|
9.
|
1
,
2
,
3
,
4.
|
64
,
65
†
|
10.
|
2.
|
821.
|
17.
|
22.
|
1078.
|
34.
|
16.
|
1359.
|
36.
|
a
32.
ad
37
|
193.
|
37
|
5
,
6.
|
205
,
6.
|
|
14.
|
1355.
|
43.
|
27.
|
756.
|
44.
|
2.
|
1294.
23
†
.
|
45.
|
8.
|
40.
†
|
DANIEL
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
22.
|
492.
|
4.
|
27.
|
183.
|
7.
|
13
,
14.
|
319
,
320
,
1079
,
1087.
|
9.
|
24.
|
282
,
332
,
869
,
884
,
946
,
1193.
|
|
26.
|
1078.
|
|
27.
|
61.
|
12.
|
10.
|
448.
|
HOSEA
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
14.
|
221.
|
|
18.
|
365.
|
|
19
,
20.
|
716.
|
3.
|
4.
|
1298.
|
|
5.
|
209
,
505.
|
5.
|
4.
|
143.
|
6.
|
3.
|
224
,
264
,
291
,
456
,
477
,
490
,
31
†
.
|
|
5.
|
239.
|
7.
|
13.
|
613
,
716.
|
8.
|
5.
|
196.
|
10.
|
1.
|
22.
|
12.
|
4.
|
663
|
|
9.
|
31
†
.
|
13.
|
14.
|
1336.
|
14.
|
4.
|
81
†
.
|
JOEL
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
2.
|
73
†
.
|
|
28
,
29
,
30
,
31.
|
695.
|
AMOS
.
Chapters
.
|
Verses
.
|
Pages
.
|
5.
|
25.
|
402
,
3.
|
MICAH
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
4.
|
49.
|
5.
|
5.
|
368.
|
7.
|
18
,
19.
|
212
,
105
†
.
|
NAHUM
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
3.
|
49
†
.
|
HABAKKUK
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
12.
|
1162.
|
HAGGAI
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
9.
|
347.
|
ZECHARIAH
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
8.
|
50
†
.
|
|
12.
|
1123.
|
3.
|
9.
|
288
,
105
†
.
|
|
10.
|
277.
|
|
|
6.
|
6.
|
6.
|
50
†
.
|
|
13
,
14.
|
268.
|
10.
|
10.
|
42
†
.
|
12.
|
10.
|
233
,
264.
|
13.
|
1.
|
1210.
|
MALACHY
.
Chapters
.
|
Verses
.
|
Pages
.
|
3.
|
1.
|
510.
|
|
6.
|
348.
|
MATTHEW
.
Chapters
.
|
Verses
.
|
Pages
.
|
3.
|
11.
|
90.
|
|
16.
|
476.
|
|
17.
|
887.
|
4.
|
1.
|
296.
|
|
3.
|
728.
|
5.
|
48.
|
1372.
|
7.
|
11.
|
196.
|
8.
|
29.
|
643.
|
11.
|
11.
|
488
,
9.
|
|
21
,
2
,
3
,
4.
|
697
,
8.
|
|
25.
|
206
,
216.
|
|
25
,
26.
|
466.
|
|
27.
|
389.
|
|
27
,
28.
|
475.
|
12.
|
18
,
19
,
20.
|
1323
,
4.
|
|
31.
|
682
,
3.
|
15.
|
19.
|
5
†
.
|
16.
|
17.
|
154.
|
|
18.
|
31
†
.
|
21.
|
16.
|
52
,
53
†
.
|
22.
|
30.
|
39.
|
23.
|
25.
|
631
,
2.
|
26.
|
17.
|
847.
|
|
39
,
42.
|
85
†
.
|
|
41.
|
1123.
|
28.
|
2.
|
325.
|
|
18.
|
1134.
|
|
20.
|
771
,
1294
,
34
†
.
36
†
.
|
MARK
.
Chapters
.
|
Verses
.
|
Pages
.
|
6.
|
5.
|
87
†
.
|
14.
|
33
,
34.
|
309.
|
LUKE
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
34.
|
728.
|
|
35.
|
290.
|
2.
|
14.
|
344
,
364.
|
|
49.
|
277.
|
|
52.
|
432
,
672.
|
7.
|
20.
|
217.
|
|
30.
|
618
,
712.
|
9.
|
26.
|
1074
|
|
61
,
62.
|
598.
|
11.
|
51.
|
631
,
2.
|
22.
|
20.
|
896.
|
|
21.
|
793.
|
|
32.
|
1145
,
6.
1343
|
23.
|
24.
|
1132.
|
24.
|
25.
|
657.
|
|
26.
|
914
,
5
,
6
,
1073.
|
|
46.
|
878.
|
JOHN
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
5.
|
731.
|
|
9
,
10
,
11
,
12
,
13.
|
137
,
8
,
9.
|
|
11.
|
713.
|
|
14.
|
409.
|
|
16.
|
500
,
1338
,
1356.
|
|
17.
|
487.
|
|
18.
|
477
,
483
,
492
,
3.
|
|
29.
|
895
,
1187
,
8
,
1198.
|
3.
|
1
,
2.
|
1
,
2.
|
|
3.
|
3
,
4.
705.
|
|
5.
|
5
,
6
,
7.
|
|
11.
|
604.
|
|
13.
|
711.
|
|
18.
|
676
,
7.
|
|
25
,
26.
|
665
,
6.
|
|
27.
|
666
,
7.
|
|
28.
|
667
,
8.
|
|
29.
|
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|
|
30.
|
669
|
|
31.
|
669
,
670.
|
|
32.
|
671.
|
|
33.
|
612
,
671
,
2.
|
|
34.
|
672
,
877.
|
|
35.
|
475
,
673.
|
|
36.
|
674
,
5.
|
4.
|
14.
|
410.
|
|
42.
|
721.
|
5.
|
19.
|
253
,
875.
|
|
20.
|
300.
|
|
23.
|
257
,
687.
|
|
25.
|
75.
|
|
45.
|
684
,
733.
|
6.
|
27.
|
299.
|
|
37.
|
1331.
|
|
39.
|
1331.
|
|
a
50.
ad
64.
|
709
,
710
,
711.
|
|
63.
|
234.
|
|
70.
|
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|
7.
|
29.
|
303.
|
8.
|
12.
|
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|
|
17
,
18.
|
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|
|
29.
|
305.
|
|
44.
|
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,
3
,
4.
|
|
48
,
49
,
50.
|
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|
|
56.
|
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|
|
58.
|
266
,
1192.
|
9.
|
2
,
3.
|
79
†
,
|
|
39.
|
705.
|
10.
|
10.
|
371
,
504
,
890.
|
|
15.
|
276.
|
|
16.
|
214.
|
|
18.
|
255.
|
|
26.
|
213.
|
|
27
,
28.
|
1329
,
1352.
|
|
29
,
30.
|
1332.
|
|
30.
|
1179.
|
|
32.
|
300.
|
|
36.
|
266
,
295.
|
|
38.
|
243.
|
12.
|
18.
|
498.
|
|
23
,
24.
|
628.
|
|
27.
|
879
,
880.
|
|
28.
|
1080.
|
|
44.
|
350.
|
|
45.
|
498.
|
13.
|
30.
|
793.
|
|
31.
|
906.
|
|
34.
|
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|
14
|
1.
|
1155
,
6
,
7
,
8.
|
|
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|
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|
|
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|
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|
|
6
,
7.
|
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|
|
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|
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|
|
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|
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|
|
10.
|
243.
|
|
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|
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|
|
12
,
13.
|
318
,
1107.
|
|
16.
|
1126
,
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,
8.
|
|
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|
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|
|
19.
|
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|
|
21
,
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|
807.
|
|
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|
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|
15.
|
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|
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,
|
|
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|
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,
4.
|
|
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|
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|
|
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|
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|
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|
8
,
9.
|
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,
8
,
9.
|
|
10.
|
338
,
1088.
|
|
13
,
14.
|
1099
,
1100.
|
|
14.
|
82
,
83.
|
|
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|
489.
|
|
26
,
27.
|
1137
,
8.
|
17.
|
1.
|
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,
2
,
3.
1078
,
1091.
|
|
2.
|
383
,
385
,
1332.
|
|
3.
|
387
,
8
,
9.
390
,
1161.
|
|
4
,
5
,
6.
|
265.
|
|
5.
|
280
,
282
,
1078
,
1091
,
2.
|
|
6.
|
233
,
278.
|
|
8.
|
233.
|
|
9.
|
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|
|
11.
|
215
,
1329.
|
|
11
,
12.
|
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,
6.
|
|
13.
|
285
,
1150.
|
|
15.
|
1343.
|
|
17.
|
233
,
235
,
1344.
|
|
19.
|
876
,
7.
|
|
20.
|
233.
|
|
23.
|
112
,
1341.
|
|
24.
|
265
,
279
,
1106
,
1123
,
1147.
|
19
|
30.
|
857
,
884.
|
|
36.
|
848
,
851
,
949.
|
20.
|
17.
|
328
,
887.
|
|
21.
|
327.
|
ACTS
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
23.
|
639.
|
|
31.
|
751.
|
|
33.
|
1099.
|
|
46.
|
756
|
3.
|
19.
|
1197.
|
|
21.
|
1362.
|
5.
|
3.
|
182.
|
|
31
,
32.
|
612.
|
7.
|
55.
|
1122.
|
9.
|
6.
|
232.
|
10.
|
3.
|
296.
|
13.
|
32
,
33
,
34.
|
327
,
1178.
|
|
34.
|
1105.
|
ROMANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
4.
|
890.
|
|
19.
|
478.
|
|
20.
|
447
,
479.
|
|
21.
|
153.
|
2.
|
15
,
16.
|
7.
†
|
|
16.
|
608.
|
|
27.
|
901.
|
3.
|
3.
|
654.
|
|
11.
|
177.
|
|
25.
|
262
,
923.
107
†
.
|
|
26.
|
697.
|
|
27.
|
201.
|
4.
|
3.
|
1204.
|
|
11.
|
901.
|
|
25.
|
1105
,
1177
,
106
†
.
|
5.
|
1
,
2.
|
366.
|
|
2.
|
1342
,
3.
|
|
6.
|
141.
|
|
6
,
7.
|
169.
|
|
10.
|
244
,
1131.
1147.
|
|
14.
|
866.
|
|
15.
|
255
,
349.
|
|
19.
|
269.
|
|
20.
|
482
,
504
,
572.
|
6.
|
4.
|
216
,
7
,
325
,
512.
|
|
(
a
5
ad
15.
|
1341
,
2.
|
|
10.
|
1080.
|
|
11
,
14.
|
312.
|
|
21.
|
565.
|
7.
|
4.
|
312.
|
|
5
,
8
,
9
,
12
,
13
,
14.
|
169.
|
|
9.
|
571.
|
|
20.
|
97
†
.
|
8.
|
3.
|
911.
|
|
4.
|
1200.
|
|
7.
|
731.
|
|
13.
|
1313.
|
|
15.
|
561
,
2.
|
|
26.
|
1119.
|
|
27.
|
269.
|
|
29.
|
259
,
1338.
|
|
32.
|
877.
|
9.
|
5.
|
388.
|
12.
|
1.
|
23.
|
I.
CORINTHIANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
26.
|
739.
|
|
30.
|
206.
|
2.
|
2.
|
389
,
834
,
5.
|
|
4.
|
219.
|
|
7.
|
263.
|
|
8.
|
485.
|
|
11.
|
470.
|
|
14.
|
497
,
514.
|
|
16.
|
436.
|
3.
|
11.
|
35
†
.
|
|
22
,
23.
|
366.
|
4.
|
7.
|
160
,
161.
|
5.
|
7.
|
846
,
7.
|
8.
|
5
,
6.
|
1116
|
|
6.
|
259.
|
10.
|
1
,
2
,
3
,
4.
|
1168.
|
|
18.
|
753.
|
11.
|
3.
|
246.
|
|
26.
|
747
,
768
,
9.
|
|
27.
|
631
,
814
,
5
,
6.
|
|
28.
|
777
,
8
,
9
,
780.
|
|
29.
|
814
,
5
,
6
,
819
,
820.
|
12.
|
3.
|
798.
|
13.
|
12.
|
387.
|
15.
|
26.
|
336.
|
II.
CORINTHIANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
16.
|
697.
|
3.
|
5
:
|
149.
|
|
9.
|
109.
†
|
|
18.
|
209
,
218
,
235.
|
4.
|
4.
|
475
,
6.
738.
|
|
6.
|
172
,
469
,
475
,
6
,
906.
|
5.
|
13.
|
65.
|
|
14.
|
65
,
869.
|
|
15.
|
65
,
66.
|
|
16.
|
67.
|
|
17.
|
20
,
68.
|
|
18
,
19.
|
241
,
2
,
3.
|
|
21.
|
310
,
866
,
7
,
1198.
|
6.
|
2.
|
317.
|
10.
|
4
,
5.
|
715.
|
12.
|
7.
|
784.
|
13.
|
5.
|
824
,
5.
|
GALATIANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
4.
|
302.
|
3.
|
2.
|
231.
|
|
17.
|
278.
|
EPHESIANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
3.
|
223
,
258
,
1162.
|
|
6.
|
502
,
897
|
|
8.
|
344.
|
|
10.
|
356.
|
|
11.
|
157
,
8
,
251.
264.
|
|
11
,
12.
|
214.
|
|
17.
|
214
,
352
,
515.
|
|
19
,
20.
|
216.
|
2.
|
1.
|
71.
|
|
2.
|
146
,
642
,
740.
|
|
2
,
3.
|
9.
†
|
|
5
,
6.
|
898.
|
|
8.
|
1204.
|
|
10.
|
1325
,
6.
|
|
17.
|
726.
|
|
20.
|
35
†
.
|
3.
|
10.
|
252
,
469
,
483
,
495
,
616.
|
|
16
,
17.
|
127.
|
|
21.
|
32
†
.
|
4.
|
8
,
9.
|
233.
|
|
10.
|
1099
,
1100.
|
|
17
,
18.
|
107
,
442.
|
|
18.
|
731.
|
|
23.
|
11
†
.
|
|
24.
|
97
,
404.
|
5.
|
2.
|
874
,
5
,
6
,
884.
|
|
28
,
29
,
30
,
32.
|
1339
,
1340.
|
6.
|
12.
|
123.
|
PHILIPPIANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
9.
|
242.
|
2.
|
7
,
8.
|
275.
|
|
8.
|
268
,
9
,
921.
|
|
9.
|
274
,
329
,
1075
,
1090
,
1096.
|
|
12
,
13.
|
172
,
174.
|
3.
|
8
,
9.
|
1204.
|
|
12.
|
1330.
|
COLOSSIANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
14
,
15.
|
888.
|
|
15.
|
499
,
1098.
|
|
16.
|
260.
|
|
19.
|
287
,
8.
|
|
20.
|
365.
|
|
21.
|
250.
|
|
23.
|
1333.
|
2.
|
9.
|
290
,
888
,
1092.
|
|
11.
|
105.
|
|
12.
|
1178.
|
|
14
,
15.
|
839
,
109
†
.
|
|
20.
|
949.
|
3.
|
1.
|
1144.
|
|
3.
|
1341.
|
|
11.
|
135.
|
I.
THESSALONIANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
5.
|
215.
|
II.
THESSALONIANS
.
Chapters
.
|
Verses
.
|
Pages
.
|
2.
|
4.
|
45
†
.
|
|
11.
|
443.
|
I.
TIMOTHY
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
1.
|
1163.
|
|
9.
|
98.
|
|
13.
|
447.
|
|
14.
|
117
†
.
|
|
16.
|
233.
|
2.
|
6.
|
511.
|
|
14
,
15.
|
76
,
77
,
78
†
.
|
3.
|
6.
|
640.
|
|
16.
|
321
,
495
,
|
II.
TIMOTHY
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
9.
|
280
,
1127.
|
|
14.
|
175.
|
2.
|
26.
|
147.
|
4.
|
8.
|
37.
|
TITUS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
2.
|
214
,
260
,
269
,
280
,
1127.
|
3.
|
4.
|
266.
|
|
5.
|
7
,
212.
|
HEBREWS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
2.
|
282
,
328.
|
|
3.
|
332
,
344
,
1091.
|
|
5.
|
886.
|
|
6.
|
321
,
641.
|
|
9.
|
102
,
211
,
264
,
293
,
297
,
1075
,
1180
,
1134.
|
2.
|
9.
|
176
,
267.
|
|
10.
|
267
,
861
,
942.
|
|
11.
|
72.
225.
|
|
14
,
15.
|
840
,
1.
|
3.
|
2.
|
271.
|
|
11
,
12.
|
61.
|
|
14.
|
1338.
|
|
18.
|
693.
|
4.
|
12
,
13.
|
572
,
6
†
.
|
|
16.
|
1337.
|
5.
|
4.
|
266
,
7.
|
|
5.
|
1119.
|
|
8.
|
1136
,
1338.
|
|
10.
|
266
,
7.
319.
|
|
14.
|
436.
|
6.
|
4.
|
170
,
682.
|
|
5.
|
437.
|
|
6.
|
632
,
682.
|
|
8.
|
695.
|
|
19.
|
339.
|
7.
|
21
,
22.
|
264.
|
|
24
,
25.
|
1334.
|
|
25.
|
1121
,
1147
,
1344.
|
|
28.
|
284.
|
8.
|
1
,
2.
|
1118.
|
|
11.
|
449.
|
|
11
,
12
,
|
496.
|
9.
|
12.
|
370.
|
|
14.
|
863
,
901.
|
|
18.
|
233.
|
|
23.
|
336.
|
|
24.
|
1118
,
1139.
|
|
26.
|
892.
|
|
27
,
28.
|
322
,
1102.
|
|
28.
|
867.
|
10.
|
2.
|
895.
|
|
5.
|
862.
|
|
8.
|
848
,
926.
|
|
12.
|
1130.
|
|
14.
|
1191
,
1328.
|
|
20.
|
893
,
1209.
|
|
21
,
22.
|
367.
|
|
22.
|
369.
|
|
32.
|
408.
|
|
34.
|
396.
|
11.
|
1.
|
434
,
490.
|
|
4.
|
717
,
1164.
|
|
6.
|
402
,
1166.
|
|
10.
|
1167.
|
|
13.
|
518
,
1167.
|
|
14.
|
78.
|
|
20.
|
359.
|
|
26.
|
1164.
|
12.
|
1.
|
604.
|
|
2.
|
879
,
1128
,
1167.
|
|
5
,
6.
|
1281
,
2
,
3
,
4.
|
|
7.
|
1284
,
5.
|
|
8.
|
1286
,
|
|
9.
|
206
,
1286.
|
|
10.
|
1288
,
9.
|
|
11.
|
1290.
|
|
24.
|
357
,
1127.
|
|
26
,
27.
|
770.
|
13.
|
8.
|
1192
,
1337.
|
|
10.
|
1175.
|
|
20.
|
327.
|
JAMES
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
a
13.
ad
19.
|
230
,
231.
|
|
18.
|
112.
|
4.
|
8.
|
204.
|
I.
PETER
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
3.
|
211.
2.
217.
|
|
18.
|
751.
|
|
19
,
20.
|
259.
|
|
20.
|
851.
|
|
23.
|
1349
:
|
|
23
,
25.
|
230.
|
2.
|
14.
|
312.
|
3.
|
4.
|
69.
|
|
20.
|
560
,
1.
|
4.
|
19.
|
245
,
1160.
|
5.
|
10.
|
212.
|
II.
PETER
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
2
,
3
,
4.
|
474.
|
|
3.
|
215.
|
|
19.
|
435.
|
2.
|
4.
|
143.
|
|
7
,
8.
|
66
†
,
70
†
.
|
I.
JOHN
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
7.
|
1183
,
4
,
5.
|
2.
|
1.
|
340.
&
a
1109.
ad
1114.
|
|
2.
|
893
,
1187
,
8.
|
|
3.
|
1153.
|
|
20.
|
92.
|
3.
|
2.
|
101
,
113
,
413.
|
|
5.
|
1144.
|
|
8.
|
17.
|
|
9.
|
87
,
88
†
.
|
|
23.
|
603.
|
4.
|
2.
|
798.
|
5.
|
6.
|
841.
|
|
7.
|
348
:
|
|
18.
|
172.
|
|
19.
|
134.
|
|
20.
|
388
,
497
,
518.
|
JUDE
.
Chapters
.
|
Verses
.
|
Pages
.
|
3.
|
771.
|
24.
|
351.
|
REVELATIONS
.
Chapters
.
|
Verses
.
|
Pages
.
|
1.
|
1.
|
1095.
|
|
4
,
5.
|
365.
|
|
6.
|
89.
|
|
13
,
14
,
15
,
16.
|
38
†
.
52
†
.
|
|
13
,
15.
|
694.
|
|
15.
|
1131.
|
|
17
,
18.
|
1332.
|
|
20.
|
36
†
.
|
2.
|
1.
|
1292
,
34
†
.
|
|
5.
|
1293
,
4.
|
|
8.
|
35
†
.
|
3.
|
1.
|
1100.
34
†
.
36
†
.
|
|
5.
|
1128
,
1292
,
3.
1371.
|
4.
|
3.
|
264
,
371
,
29
†
.
|
5.
|
5
,
6
,
7.
|
333
,
1095.
|
|
6.
|
330
,
943.
|
|
9.
|
66
,
|
|
12.
|
1076.
|
8.
|
3.
|
1146.
|
10.
|
1.
|
336.
|
|
5
,
6.
|
60.
|
11
|
8.
|
630.
|
|
9.
|
1300.
|
12.
|
5.
|
23
†
.
|
|
6.
|
36
†
.
|
|
11.
|
1144.
|
13.
|
3.
|
737.
|
|
8.
|
910
,
911
,
1192.
|
14.
|
6.
|
40
†
.
|
|
19
,
20.
|
50
†
.
|
15.
|
2.
|
488
,
40
†
.
|
|
8.
|
36.
†
|
19.
|
1
,
4
,
6.
|
23
†
.
|
|
13.
|
329
,
1091.
|
|
15.
|
694.
|
20.
|
9.
|
51
†
.
|
21.
|
1.
|
40
†
.
|
|
3.
|
769
,
770.
|
|
5.
|
114.
|
|
16.
|
23
†
.
|
|
23.
|
489
,
497
,
770.
|
22.
|
1.
|
34
†
.
|
THE
INDEX
.
A.
-
ABel's
Faith
.
Page
.
601
,
1164.
-
Abraham's
.
Page
.
1164.
-
Abstinence
from
sin
may
be
without
Mortification
,
and
the
grounds
of
it
.
Page
.
1317
,
8.
-
Abuse
of
Mercy
Dangerous
.
Page
.
696.
-
Acceptableness
of
Christs
Death
.
Page
.
883.
-
—
How
it
was
so
.
Page
.
885
,
6.
-
—
Demonstrated
,
from
Page
.
316.
to
322
,
337
,
8
,
from
886
,
to
898
,
1087
,
1148.
-
—
What
made
it
so
.
Page
.
882.
a
899.
ad
906.
-
—
A
Comfort
to
a
Believer
.
Page
.
323.
871
,
909.
-
—
The
fruits
of
it
.
Page
.
317.
ad
322.
-
Acceptation
of
us
and
our
services
founded
on
that
of
Christ
.
Page
.
322
,
897.
-
—
Of
Believers
certain
and
perpetual
.
Page
.
323
,
910.
-
—
The
matter
of
Christs
Intercession
.
Page
.
1146
,
7.
-
Access
to
God
,
Beleivers
have
with
confidence
,
delight
,
and
joy
.
Page
.
366
,
7.
-
—
In
it
God
as
Reconciled
to
be
eyed
.
Page
.
378.
-
—
Studying
the
Death
of
Christ
would
animate
us
in
it
.
Page
.
844.
-
—
Follows
upon
Pardon
.
Page
.
110
†
.
-
Vid.
Prayer
.
-
Accusations
of
Beleivers
shall
be
answer'd
Page
.
340.
-
—
Of
Sin
and
Satan
,
the
Death
of
Christ
to
be
pleaded
against
them
.
Page
.
753
,
4.
1103
,
1152.
-
Activity
of
the
New-Creature
for
God
,
and
of
what
kind
.
a
Page
.
88.
ad
94.
-
Essential
Acts
of
the
Soul
not
changed
in
Regeneration
.
Page
.
73
,
4.
-
Adam
in
Innocence
,
how
lie
had
a
power
to
Believe
and
Repent
.
Page
.
189.
-
—
His
first
Sin
what
,
and
how
he
fell
.
Page
.
645
,
6.
730.
-
—
Why
not
mentioned
in
11.
Heb.
Page
.
646.
-
—
His
Faith
in
Christ
.
Page
.
1165.
-
—
What
he
knew
of
Christs
sufferings
.
Page
.
1170.
-
—
Whose
Sin
greater
,
his
,
or
Eves
.
Page
.
78
†
-
Adoption
not
without
Regeneration
.
Page
.
32.
-
—
How
they
differ
.
Page
.
72.
-
—
How
it
differs
from
Reconciliation
and
Justification
.
Page
.
244.
-
—
How
great
a
Mercy
.
Page
.
1287.
-
—
Thoughts
of
it
a
ground
of
confidence
in
Prayer
.
Page
.
384.
-
Advocate
,
what
.
Page
.
1111.
-
Vide
Intercessor
.
-
Affections
of
the
New-Creature
for
God
unbounded
.
Page
.
91.
-
—
Of
a
Regenerate
Man
to
the
Law
of
God
.
Page
.
99
,
100.
-
—
Some
sort
of
them
may
be
raised
in
unrenewed
Men.
Page
.
109
,
110.
-
—
Placed
on
God
,
a
mark
of
Regeneration
.
Page
.
120.
-
—
Follow
sense
.
Page
.
749.
-
—
Inconstant
.
ibid.
-
—
Accompany
a
saving
Knowledge
,
Page
.
417.
-
—
Corrupt
,
a
hindrance
of
Divine
Knowledge
.
Page
.
464.
-
—
Sutable
should
accompany
the
Knowledge
of
God
in
Christ
.
Page
.
519.
-
—
Should
accompany
our
Thoughts
of
God
.
Page
.
3
†
.
-
Afflictions
the
lot
of
all
God's
dearest
Children
.
Page
.
553
,
1286.
-
—
We
must
not
slight
them
,
nor
be
dejected
under
them
.
Page
.
1282.
-
—
All
from
God
.
ibid.
-
—
We
should
not
be
impatient
under
them
.
Page
.
1282
,
1284
,
1289
,
1291.
-
—
Their
removal
to
be
sought
of
God
.
Page
.
1282.
-
—
Sent
on
good
Men
by
God
as
a
Father
.
Page
.
1282
,
1285.
-
—
Effects
of
divine
Love
.
Page
.
1283
,
1289.
-
—
Our
carriage
under
them
should
be
pleasing
to
God
.
Page
.
1284.
-
—
Should
make
us
turn
our
Anger
against
sin
.
ibid.
-
—
The
Wisdom
of
God
in
them
to
his
Children
above
that
of
earthly
Parents
.
Page
.
1288.
-
—
God
to
be
loved
for
them
.
Page
.
1289.
-
—
The
intention
of
God
in
them
to
be
answered
.
ibid.
-
—
Grievous
but
profitable
.
Page
.
1290.
-
—
We
should
judge
aright
of
them
.
ibid.
-
—
Faith
necessary
under
them
.
Page
.
1291.
-
Vid.
Faith
.
-
—
Believers
have
assistance
in
them
.
Page
.
1104.
-
—
Sweetned
by
Pardon
,
Page
.
111
†
.
-
—
Great
no
sign
of
an
unpardoned
state
.
-
Vid.
Troubles
,
Punishment
.
-
Ambition
a
great
hindrance
of
Conversion
.
Page
.
2.
-
—
A
cause
of
unbelief
.
Page
.
738.
-
Angels
could
not
have
contrived
mans
Redemption
.
Page
.
252.
-
—
Nor
effected
it
.
Page
.
860
,
937.
-
Vid.
Sacrifice
.
-
—
Subjected
to
Christ
Page
.
333
,
4.
1098.
-
—
Not
Redeemed
.
Page
.
361
-
—
Good
at
peace
with
a
Believer
.
Page
.
364
,
5.
-
—
Can
't
know
God
perfectly
.
Page
.
413.
-
—
Their
clearest
knowledge
of
God
is
by
Christ
.
Page
.
495.
-
—
How
affected
with
mens
sins
.
Page
.
67
†
.
-
Antiquity
an
unsafe
rule
.
Page
.
834.
-
Apostacy
unavoidable
without
growth
in
Knowledge
.
Page
.
455.
-
—
A
folly
.
Page
.
40
†
-
Vid.
Weak
Grace
,
and
Perseverance
.
-
Apostates
are
Unbelievers
.
Page
.
729
,
730.
-
Assurance
how
to
be
obtained
.
Page
.
52
,
3.
-
—
Of
obtaining
must
not
chill
Prayer
.
Page
.
384
-
—
Want
of
it
not
unbeleif
.
Page
.
605
-
—
Often
given
at
the
Supper
.
Page
.
762.
-
—
Not
necessary
in
a
Communicant
.
Page
.
783
,
4
-
—
And
Faith
how
they
differ
.
Page
.
799.
-
—
The
more
perfect
our
Mortification
,
the
clearer
it
is
.
Page
.
1315.
-
—
Possible
.
Vid.
Knowledge
of
a
mans
state
.
-
Attendance
on
God
our
work
in
Heaven
.
Page
.
39.
-
Attributes
of
God
some
of
them
could
not
have
been
known
without
the
fall
.
Page
.
481
,
2.
-
—
Others
not
so
clearly
.
Page
.
483.
-
—
All
manifested
and
glorified
in
Christ
,
a
Page
.
498.
ad
512.
888
,
9.
906
,
941.
-
—
A
sense
of
them
fix'd
on
the
Soul
in
Conviction
.
Page
.
575.
-
—
All
the
object
of
Faith
.
Page
.
1161.
-
—
Faith
to
be
acted
on
them
.
Page
.
85
†
.
B.
-
BAptism
shews
the
necessity
of
Regeneration
.
Page
.
20.
-
—
T
is
not
Regeneration
.
Page
.
75.
-
—
No
Converting
Ordinance
.
Page
.
792
-
Believers
,
their
Salvation
certain
.
Page
.
284
,
5.
911
,
1105
,
6.
1196.
-
—
Their
state
better
than
Adams
in
innocency
.
Page
.
371
,
2.
1356.
-
—
Their
Salvation
the
end
of
Christs
Commission
and
Intercession
.
Page
.
302
,
3.
1147
-
—
But
few
in
all
ages
.
Page
.
671
,
714.
-
—
Their
happiness
,
Page
.
701
,
2
,
3.
a
909.
ad
912.
-
—
Christs
possession
.
Page
.
1328
,
9.
-
—
His
charge
.
Page
.
1330
,
1
,
2
,
1359.
-
—
Power
given
him
for
their
good
.
Page
.
1332
,
3
,
4.
-
Vid.
Exaltation
.
-
—
His
affections
to
them
.
Page
.
1335
,
6
,
7.
-
Blessings
,
spiritual
flow
from
the
Father
through
Christ
.
Page
.
258.
-
—
Gods
giving
and
accepting
Christ
,
an
assurance
none
shall
be
denyed
us
.
Page
.
352
,
3.
369.
912.
-
—
Christs
acceptation
the
Foundation
of
them
all
.
Page
.
321.
-
Blood
of
Christ
cleansed
from
sins
commited
before
it
was
shed
.
Page
.
892.
a
1187
ad
1192.
-
—
Of
perpetual
vertue
.
Page
.
893.
-
—
Cleanseth
morally
.
Page
.
1186.
-
—
From
guilt
and
filth
.
Page
.
1186
,
7.
-
—
perfectly
.
Page
.
1195
,
6
,
7.
-
—
How
a
Page
.
1198.
ad
1201.
-
—
Comfort
to
those
that
are
cleansed
by
it
.
Page
.
1208
,
9.
-
Vid.
Death
of
Christ
,
and
Sacrifice
.
-
Body
prepared
for
Christ
.
Page
.
275
,
6.
-
—
Necessary
for
him
.
Page
.
289.
-
—
What
kind
of
one
.
Page
.
289
,
290.
-
—
It
s
glory
in
Heaven
.
Page
.
1093
,
4.
-
Bodies
of
men
shall
be
raised
.
Page
.
1105.
-
Boasting
dangerous
to
a
Renewed
man
.
Page
.
202.
C.
-
CALL
of
Christ
to
be
our
Redeemer
by
the
Father
.
a
Page
.
266.
ad
269.
-
Cause
of
it self
,
or
any
thing
nobler
than
it self
nothing
can
be
.
Page
.
167
,
-
Ceremonies
,
humane
especially
if
abused
,
not
to
be
urged
.
Page
.
747.
-
Change
a
great
one
by
Regeneration
.
a
Page
.
75.
ad
84.
128.
-
—
Goes
with
a
saving
knowledge
.
Page
.
415
,
416.
-
Christ
may
be
esteemed
by
those
that
want
saving
Faith
.
Page
.
2.
-
—
Should
be
our
end
.
Page
.
66
-
—
The
exemplar
of
the
New
Creature
.
Page
.
102.
1338.
-
—
Our
need
of
him
discovered
by
the
Word
,
as
preparatory
to
the
New-birth
.
Page
.
235.
-
—
All
good
conveyed
by
him
.
Page
.
138
,
175
,
245
,
258.
-
—
The
end
of
the
Creation
,
and
sum
of
the
Law
and
Prophets
.
Page
.
260
,
1.
-
—
The
naked
declarations
of
him
pleasing
to
God
.
Page
.
319.
-
—
Eternally
beloved
by
him
.
Page
.
321.
-
—
His
Mediation
greatly
valued
by
him
.
Page
.
322.
-
—
not
carried
into
Heaven
before
his
Death
.
Page
.
300.
-
—
to
be
glorifyed
and
praised
.
Page
.
343.
754.
-
—
a
sufficient
Mediator
.
Page
.
351.
-
—
the
only
one
.
a
Page
.
355.
ad
358.
375.
-
Vide
Justification
,
-
Blood
of
Christ
,
and
Intercession
.
-
—
His
Deity
proved
.
Page
.
206.
389.
668.
670.
711
,
2.
1147.
1178.
-
—
Objections
against
it
answered
.
Page
.
388
,
9.
1158.
-
—
the
Medium
of
the
Creation
.
Page
.
493.
-
—
his
abundant
fulness
for
his
people
.
Page
.
672.
1333.
-
—
man
an
Enemy
to
him
.
Page
.
749
,
750.
-
—
highly
esteemed
by
a
Believer
.
Page
.
801.
-
—
his
unspotted
holiness
.
Page
.
850.
-
—
the
only
fit
person
in
the
Trinity
to
satisfie
for
man
.
Page
.
941.
-
—
necessary
to
own
him
as
Messiah
.
Page
.
1158.
-
Vide
Death
of
Christ
,
and
Sacrifice
.
-
Christian
Religion
.
Vid.
Religion
.
-
Christians
,
None
are
without
Regeneration
.
Page
.
19.
783.
-
—
nor
without
knowledg
.
Page
.
445.
-
Church
,
The
forming
one
,
the
end
of
Christ's
coming
.
Page
.
668.
-
—
the
greatest
mercies
to
her
attended
with
the
greatest
plagues
on
her
Enemies
.
Page
.
847.
-
—
shall
continue
to
the
end
of
the
World
.
Page
.
744.
748.
1149.
21
†
.
-
—
secur'd
before
her
Enemies
destroyed
.
Page
.
847
65
†
.
-
—
a
particular
one
may
be
destroyed
.
Page
.
1295
,
6
,
7.
23
†
.
Vid.
Gospel
removed
.
-
—
holiness
necessary
in
it
.
Page
.
21
†
.
-
—
its
stability
.
Page
.
21
†
.
-
—
when
one
is
destroyed
,
God
will
have
another
.
Page
.
24
†
.
-
—
shall
have
a
numerous
progeny
.
Page
.
25
†
.
29
†
.
-
—
hath
been
establisht
against
all
opposition
.
a
Page
.
25
†
.
ad
28
†
.
-
—
shall
be
for
the
future
,
and
why
.
Page
.
386.
a
28.
ad
36
†
.
38
,
39
,
40
†
.
-
—
a
Gospel
one
hath
greater
grounds
of
confidence
than
the
Jewish
.
Page
.
38
†
.
-
—
her
establishment
by
God
a
comfort
,
and
wherein
.
Page
.
38
,
9
†
.
-
—
her
Future
Glory
certain
.
Page
.
40
†
.
-
—
to
be
prayed
for
,
and
loved
.
Page
.
37
†
.
40
†
.
-
—
her
establishment
to
be
prayed
for
,
and
endeavoured
.
Page
.
41
†
.
-
—
sometimes
in
desperate
straits
.
Page
.
44
†
.
-
—
opposing
her
most
fatal
.
Page
.
44
†
.
-
—
what
times
God
takes
to
deliver
her
.
Page
.
45
,
6
†
.
-
—
why
he
delivers
her
in
those
times
.
Page
.
47
,
8
,
9
†
.
-
—
and
how
.
Page
.
49
,
50
,
51
†
.
-
—
very
dear
to
God
.
Page
.
51
†
.
-
Vide
Enemies
of
the
Church
.
-
Churches
,
corruptions
quickly
creep
into
the
best
.
747.
834.
-
—
their
actions
observ'd
by
God
.
Page
.
1293.
-
—
the
7
of
Asia
,
their
present
sad
condition
.
Page
.
1296
,
7.
-
Chearfulness
in
God's
service
,
a
duty
.
Page
.
57
†
.
-
Vid.
Delight
.
-
Circumcision
shadow'd
the
necessity
of
Regeneration
.
Page
.
20.
-
Cleansing
to
be
desir'd
as
well
as
comfort
.
Page
.
598.
-
—
from
sin
2
fold
.
Page
.
1186
,
7.
-
—
what
it
imports
.
Page
.
1209.
-
Vide
Blood
of
Christ
.
-
Commands
of
God
to
men
,
to
turn
to
him
,
not
unreasonable
,
notwithstanding
their
impotence
.
a
Page
.
187.
ad
196.
-
Comfort
,
none
real
,
without
Regeneration
.
Page
.
35.
-
—
and
the
knowledge
of
it
.
Page
.
52
,
3.
-
—
a
change
of
them
upon
Regeneration
.
Page
.
82
,
3.
-
—
ascribing
Grace
to
our selves
,
the
way
to
lose
it
.
Page
.
202.
-
—
Christ
careful
to
give
his
people
in
distress
.
Page
.
383.
553.
1157.
76
†
.
-
—
none
without
Divine
Knowledge
.
Page
.
410
,
411.
504
,
5.
-
—
encreased
as
we
grow
in
it
.
Page
.
456.
-
—
studying
Divine
Mysteries
the
way
to
it
.
Page
.
555.
844.
-
—
not
the
measure
of
worthy
,
or
unworthy
receiving
the
Supper
.
Page
.
817.
-
—
only
by
Faith
in
God
,
and
Christ
in
troubles
.
Page
.
1159.
-
—
all
from
above
.
ibid.
-
—
of
Gracē
may
be
eclipsed
.
Page
.
1349.
-
Coming
of
Christ
two
fold
.
Page
.
768.
-
Commission
Christ
had
to
redeem
.
Page
.
299.
ad
303.
-
—
of
Christ
to
be
studied
.
Page
.
304.
-
Commonness
of
sin
no
argument
of
its
pardon
.
Page
.
114
†
.
-
Communications
of
Christ
can't
be
relisht
or
improved
by
the
Unregenerate
.
Page
.
35.
-
Communion
with
God
impossible
without
Regeneration
.
Page
.
34
,
5.
-
—
chiefly
in
the
Supper
.
Page
.
759.
-
—
restored
by
the
Death
of
Christ
.
Page
.
896.
-
—
founded
on
Union
.
Page
.
1341.
-
Company
of
good
men
,
keeping
it
a
means
of
Divine
Knowledge
.
Page
.
473.
-
Compassions
to
men
Christ
filled
with
.
Page
.
291.
296.
-
—
manifested
and
improved
in
his
Death
.
Page
.
312.
-
—
should
be
shewn
to
convinced
sinners
.
Page
.
596.
-
—
of
Christ
to
weak
Saints
great
.
Page
.
1335.
-
—
should
be
shewn
to
fallen
Saints
.
Page
.
1369.
-
Conceptions
of
God
,
carnal
a
hindrance
of
Divine
Knowledge
.
Page
.
465.
-
—
the
wisest
Heathens
had
unworthy
ones
.
Page
.
485.
-
—
debasing
ones
a
sin
.
Page
.
3
†
.
-
Vide
Imaginations
.
-
Conditions
of
the
Covenant
very
low
and
reasonable
.
Page
.
374.
692.
-
Conscience
men
oppose
it
.
Page
.
182.
-
—
checks
upon
sin
.
Page
.
183.
-
—
its
motions
may
be
cherisht
by
a
natural
man
.
Page
.
186.
-
—
natural
weak
,
and
false
.
Page
.
567
,
8.
-
—
excited
and
actuated
by
the
Spirit
in
conviction
.
Page
.
571.
574.
-
—
terrors
of
it
no
argument
of
an
unpardoned
state
.
Page
.
115
†
.
-
Vid.
Peace
.
-
Consent
not
full
in
a
Renewed
Man
,
when
he
sins
.
Page
.
96
,
7
,
8
†
.
-
Consideration
natural
men
have
power
to
exercise
it
.
Page
.
185.
6
,
7.
-
—
intent
caused
by
conviction
.
Page
.
576
,
7.
-
—
a
necessary
duty
.
Page
.
1376.
-
—
want
of
it
,
one
cause
of
a
renewed
mans
sin
.
Page
.
99
†
.
-
Contemplation
of
God
,
our
work
in
Heaven
.
Page
.
39.
-
Content
,
the
duty
of
a
renewed
man
.
Page
.
228.
-
—
of
a
reconciled
one
.
Page
.
379.
-
—
of
every
man
.
Page
.
667.
-
—
of
a
pardon'd
man
.
Page
.
118
†
.
-
Contrivance
of
sin
how
hainous
.
Page
.
5
†
.
-
Conversation
of
a
renewed
man
holy
.
Page
.
84.
-
—
and
of
him
that
hath
saving
knowledge
.
a.
Page
.
421.
ad
424.
-
Conversion
hindred
by
Ambition
.
Page
.
2.
-
—
the
critical
Minute
of
it
not
necessary
to
be
known
.
Page
.
51.
-
—
and
Regeneration
how
they
differ
.
Page
.
70
,
71.
-
—
of
others
to
be
endeavoured
.
Page
.
130.
-
—
further'd
by
Holy
examples
.
Page
.
132.
-
—
the
frame
of
our
minds
in
it
at
first
to
be
often
reflected
on
.
Page
.
1375.
11
,
12
†
.
-
Vid.
Regeneration
.
-
Convictions
may
be
a
long
time
before
Conversion
.
Page
.
2.
-
—
alone
not
sufficient
to
Salvation
.
Page
.
48.
-
—
under
them
men
find
themselves
unable
to
turn
to
God
.
Page
.
166.
-
—
the
Spirit
,
the
Author
of
them
all
.
Page
.
560.
1
,
2.
-
—
Spiritual
,
he
only
can
work
.
a.
Page
.
563.
ad
570.
602
,
3.
-
—
how
wrought
by
him
.
a.
Page
.
218.
ad
220.
a.
570.
ad
579
,
-
—
what
is
sinful
in
them
,
the
Spirit
is
not
the
Author
of
.
Page
.
570.
-
—
by
the
Spirit
,
of
what
sins
,
and
of
what
in
sin
.
a.
Page
.
579.
ad
583.
-
—
of
Nature
,
and
the
Spirit
their
difference
.
Page
.
583.
4
,
5.
-
—
Legal
and
Evangelical
,
their
difference
.
a.
Page
.
585.
ad
591.
-
—
those
of
the
Spirit
,
and
those
by
Satan
their
difference
.
Page
.
591
,
2
,
3
,
4.
-
—
the
Devil
,
the
great
stifler
of
them
.
Page
.
595.
-
—
comfort
to
those
that
have
had
them
.
Page
.
595
,
6.
-
—
and
their
duty
.
Page
.
596.
-
—
when
under
them
,
what
men
should
do
.
Page
.
596
,
7.
-
—
directions
to
prevent
suppressing
them
.
Page
.
598.
-
—
directions
to
obtain
them
.
Page
.
599.
-
—
Pride
often
seen
in
men
under
them
.
Page
.
735.
-
—
should
be
oft
review'd
.
Page
.
1375.
-
Convincing
discourses
not
legal
.
Page
.
594.
-
Corruptions
comfort
to
Believers
against
them
.
Page
.
116.
1152
,
3.
1361.
-
—
sincere
complaints
of
their
strength
a
good
sign
of
perseverance
.
Page
.
117.
-
—
wicked
men
insensible
of
them
,
but
not
good
men
.
Page
.
123.
-
—
will
be
stirring
.
Page
.
1196.
-
—
Reliques
of
them
no
argument
of
an
unpardon'd
state
.
Page
.
115
†
.
-
Vid.
Perfection
.
Sense
of
sin
.
-
Covenant
of
Redemption
,
asserted
.
Page
.
270
,
1
,
2
,
3.
-
—
how
distinguisht
from
the
Covenant
of
Grace
.
Page
.
273
,
4.
-
—
the
matter
of
it
.
a.
Page
.
275.
ad
284.
-
—
firm
.
Page
.
284.
-
—
we
should
fly
to
it
.
Page
.
286.
-
Covenant
of
Grace
,
its
stability
,
and
the
ground
of
it
.
Page
.
321.
773.
1343.
-
—
the
last
.
Page
.
678.
-
—
renewed
men
only
are
in
it
.
Page
.
35
,
6.
782.
-
—
renew'd
in
the
Supper
.
Page
.
758.
-
—
the
ancient
Israelites
under
it
.
Page
.
853.
-
Covetousness
a
cause
of
unbelief
.
Page
.
738.
-
Creation
,
old
,
and
new
,
how
they
differ
.
Page
.
151.
-
—
of
the
World
,
principally
for
Christ
.
Page
.
260
,
1.
-
—
Christ
the
medium
of
it
.
Page
.
493.
-
—
the
raising
a
Church
,
Gods
great
end
in
it
.
Page
.
28
†
.
-
Creatures
,
all
at
peace
with
a
Believer
.
Page
.
365
,
6.
-
—
can
't
be
comprehended
by
us
.
Page
.
412
,
413.
484.
-
—
God
known
by
them
.
a.
Page
.
478.
ad
481.
-
—
not
fully
from
them
by
man
in
innocence
.
Page
.
483.
-
—
much
less
since
.
Page
.
483.
-
—
all
subject
to
Christ
.
Page
.
1096
,
7
,
8.
-
—
Spiritual
inferences
to
be
drawn
from
them
.
Page
.
14
†
.
-
—
all
at
God's
command
.
Page
.
44
†
.
-
Crucifying
Christ
,
Spiritual
and
Corporal
.
Page
.
630
,
1.
819.
-
—
the
Spiritual
as
bad
as
the
other
.
Page
.
631
,
632
,
3.
-
—
nay
worse
.
a.
Page
.
633.
ad
640.
-
Cup
not
to
be
denyed
to
the
Laity
.
Page
.
747.
-
Curiosity
hinders
Divine
Knowledge
.
Page
.
466.
-
—
sinful
.
Page
.
4
†
.
-
Custom
in
known
sins
a
renew'd
man
can't
be
guilty
of
.
a.
Page
.
89.
ad
93.
D.
-
DAy
of
Grace
may
be
shorter
than
that
of
Life
.
Page
.
60.
-
Death
threatned
to
Adam
,
not
a
corporal
one
.
Page
.
44.
-
—
Regeneration
,
and
Reconciliation
afford
comfort
against
it
.
Page
.
118.
370.
-
—
the
punishment
of
sin
.
Page
.
143
-
—
Of
a
natural
man
in
sin
.
Page
.
143.
-
—
Men
scarce
believe
it
.
Page
.
716.
-
Death
of
Christ
its
end
.
Page
.
66.
-
—
by
the
command
and
appointment
of
the
Father
.
Page
.
275
,
6.
384
,
836
,
7.
-
—
could
not
have
been
profitable
to
us
without
it
.
Page
.
254
,
5
,
6.
-
—
its
ignominy
and
torment
.
Page
.
306
,
311
,
837
,
8.
851.
-
—
necessary
it
should
be
by
the
hands
of
men
.
Page
.
639.
-
—
Christ
bruised
in
it
by
the
Father
immediately
.
a
Page
.
305
,
ad
314.
-
—
no
incredible
thing
.
Page
.
700.
-
—
should
be
much
studied
.
Page
.
755
,
835
,
843.
-
—
the
fruits
of
it
.
Page
.
317.
a
838
,
ad
842.
852
,
864
,
a
894.
ad
899.
-
—
comfortable
to
a
Believer
.
Page
.
854.
-
—
his
meekness
in
it
.
Page
.
849.
-
—
the
time
of
it
.
Page
.
850.
-
—
its
value
whence
.
a
Page
.
899
,
ad
906
,
1194.
-
—
not
for
example
only
.
Page
.
870.
-
—
sufficient
for
all
men
.
Page
.
894.
-
—
predicted
.
a
Page
.
944
,
ad
947.
-
—
typified
.
a
Page
.
947
,
ad
950.
-
—
to
be
valued
.
Page
.
952.
-
—
not
clearly
known
by
the
antient
Believers
.
Page
.
1170.
-
Vid.
Blood
of
Christ
,
and
Sacrifices
.
-
—
acceptable
.
Vid.
Acceptable
.
-
—
voluntary
.
Vid.
Voluntary
.
-
—
necessary
.
Vid.
Necessity
.
-
—
deserves
our
praise
.
Page
.
298
,
305
,
842
,
854
,
952.
-
Decays
in
Grace
to
be
watcht
against
,
Page
.
126
,
7.
-
—
render
the
Lords
Supper
necessary
,
Page
.
773.
-
Decrees
of
God
the
knowledge
of
them
given
to
Christ
.
Page
.
333.
-
Delays
of
Conversion
foolish
and
dangerous
.
a
Page
.
59.
ad
62.
190.
-
—
encouraged
by
the
Patrons
of
Free-will
.
Page
.
199
,
200.
-
—
in
checking
sin
dangerous
.
Page
.
16
†
.
-
—
of
the
Churches
deliverance
,
the
reasons
of
them
.
Page
.
47
,
8
,
9
†
.
-
Delight
in
duty
cannot
be
without
Regeneration
.
Page
.
25.
-
—
unconceivable
in
heaven
.
Page
.
43.
-
—
of
natural
men
only
in
secular
things
.
Page
.
67.
-
—
of
God
in
the
New-creature
.
Page
.
112.
-
—
in
God
and
his
ways
a
mark
of
Regeneration
.
Page
.
124.
-
—
in
God
can't
be
without
knowledge
Page
.
407.
-
—
great
to
be
found
in
the
knowledge
of
God
and
Christ
.
Page
.
461
,
2.
-
—
of
Christ
in
a
Believer
and
his
Graces
.
Page
.
1336
,
1360.
-
—
in
sin
heinous
.
Page
.
4
†
.
-
—
several
sorts
of
it
.
Page
.
57
†
.
-
—
in
prayer
wherein
in
consists
.
Page
.
58
,
9
†
.
-
—
in
it
in
a
good
man
,
whence
.
Page
.
59
,
60
†
.
-
—
without
it
,
no
gracious
answers
.
Page
.
60
,
61
†
-
—
They
miserable
that
have
none
in
it
,
Page
.
61
†
.
-
—
signs
of
it
.
Page
.
61
†
.
-
—
How
to
know
whither
it
be
of
the
right
kind
.
Page
.
62
†
.
-
—
urged
.
Page
.
62
†
.
-
—
directions
to
obtain
it
.
Page
.
63
†
.
-
Deliverance
.
Vide
Delays
.
-
Desertion
,
obedience
must
be
preserv'd
under
it
.
Page
.
1217.
-
Desires
,
by
them
we
may
know
our
Regeneration
.
Page
.
119.
-
—
for
God
cannot
be
without
knowledge
.
Page
.
406.
-
—
To
be
acted
in
all
duties
,
especially
at
the
Supper
.
Page
.
812.
-
—
How
to
try
them
.
Page
.
812
,
813.
-
Despair
the
main
cause
of
it
.
Page
.
284.
-
—
In
an
humble
soul
unreasonable
.
Page
.
658.
-
—
Believers
should
not
because
of
sin
.
Page
.
1114
-
Devil
hath
a
great
power
over
natural
Men.
Page
.
146
,
7.
-
—
His
first
sin
,
what
.
a
Page
.
640.
ad
643.
740.
-
—
Conquered
by
the
Death
of
Christ
.
Page
.
840
,
1.
-
Vid.
Enemies
.
-
Disobedience
to
God
very
unworthy
.
Page
.
354.
-
Distrusters
of
Providence
and
the
Promises
of
Christ
,
are
Unbelievers
.
Page
.
727
,
8.
-
Distrust
forgetfulness
of
former
mercies
the
cause
of
it
.
Page
.
1311.
-
—
Sometimes
thence
God
takes
occasion
to
do
good
.
Page
.
1157.
-
Doctrines
,
their
tendency
to
Holiness
a
test
to
try
them
.
Page
.
106.
-
—
Exalting
God
and
humbling
man
,
another
.
Page
.
201.
-
Doubtings
,
what
are
Unbelief
,
what
are
not
.
Page
.
605
,
609
,
728
,
9.
-
Doubtful
way
a
renewed
man
can't
walk
in
without
inquiries
and
bearing
reproof
.
Page
.
94
,
5
†
.
-
Dulness
in
God's
service
sinful
.
Page
.
1216
,
57
†
.
-
—
Hinders
success
of
Prayer
.
Page
.
60
,
61.
-
Duties
,
none
sinless
.
Page
.
2.
-
—
Multitude
of
external
ones
not
sufficicient
to
Salvation
.
Page
.
48.
-
—
by
our
regard
to
inward
and
spiritual
ones
we
may
judge
whether
we
are
regenerate
.
Page
.
121.
-
—
the
manner
of
them
to
be
minded
Page
.
821.
-
—
consciencious
performance
of
them
a
means
of
perseverance
.
Page
.
1372
,
3.
E.
-
EArthly
mindedness
a
hindrance
of
Divine
Knowledge
.
Page
.
465.
-
Vid.
World
.
-
Easie
God's
ways
are
to
a
renewed
man
.
Page
.
92.
-
Eternity
of
God
known
by
the
creatures
Page
.
479.
-
—
of
punishment
.
Vid.
Punishment
,
-
Education
alone
not
sufficient
to
make
men
holy
.
Page
.
10
,
222.
-
—
often
blest
by
God
to
that
end
.
Page
.
45.
-
—
not
to
be
rested
on
.
Page
.
222.
-
Ejaculations
,
good
motions
should
be
backt
with
them
.
Page
.
18
†
.
-
Elect
not
the
object
of
God's
delight
before
Regeneration
.
Page
.
30.
-
—
how
loved
and
hated
before
it
.
Page
.
247
,
248
,
249.
-
Election
the
act
of
the
father
.
Page
.
259
,
260.
-
—
its
order
and
foundation
.
ibid.
-
—
of
Christ
to
be
Redeemer
.
Page
.
262.
ad
266.
-
End
,
self
is
the
end
of
natural
men
.
Page
.
66.
-
—
Christ
alone
should
be
ours
.
Page
.
66.
-
—
a
change
of
it
in
Regeneration
,
a
Page
.
79
ad
82.
-
—
the
soul
not
fit
for
the
service
of
God
without
a
change
of
it
.
Page
.
81.
-
Envy
the
spring
of
the
Churches
calamity
.
Page
.
666.
-
—
how
to
check
it
.
Page
.
667.
-
Enemies
of
Christ
shall
be
subdued
,
Page
.
336
,
340.
367
,
8.
1089.
-
—
cannot
hinder
a
Believers
happincss
.
Page
.
353.
-
Vid.
Believers
.
-
—
the
Church
preserved
in
the
midst
of
them
.
Page
.
26
†
.
-
—
of
the
Church
their
folly
.
Page
.
37
,
†
.
44
†
.
-
—
Gods
promise
to
his
Church
a
comfort
against
all
their
designs
.
Page
.
39
†
.
-
—
to
the
Church
the
fiercest
who
.
Page
.
43
†
.
-
—
design
her
destruction
.
Page
.
44
†
.
-
—
the
nearer
her
deliverance
,
the
fiercer
God's
judgements
on
them
.
Page
.
44
†
.
-
—
destroyed
by
the
same
means
whereby
the
Church
is
preserved
.
Page
.
44
†
.
-
—
in
what
times
God
destroys
them
.
Page
.
44
,
45
,
46
†
.
-
—
why
in
those
times
.
Page
.
47
,
8
,
9
†
.
-
—
how
then
destroyed
.
Page
.
49
,
50
,
51
†
.
-
Enmity
to
God
,
unworthy
.
Page
.
354
-
Enoch's
Faith
in
Christ
.
Page
.
1164.
-
Essence
of
God
not
communicated
in
Regeneration
.
Page
.
101.
-
Evidences
should
be
cleared
up
,
why
and
how
.
Page
.
52
,
3
,
4.
-
Eve
her
Faith
in
Christ
.
Page
.
1165
,
6.
-
—
whose
sin
greatest
Adam's
or
hers
.
Page
.
78
†
.
-
Exaltation
of
Christs
divine
Nature
,
in
what
sense
.
Page
.
329.
1090
,
1
,
2.
-
—
of
his
humane
.
Page
.
329
,
1092
,
1093
,
1094
,
1095.
-
—
the
act
of
the
Father
.
Page
.
330
,
386.
-
—
the
reward
of
his
death
.
a
Page
.
331
,
ad
334
,
863.
-
—
very
fit
and
congruous
.
Page
.
334.
-
—
the
ends
of
it
.
a
Page
.
●34
.
ad
337
,
386
,
1099
,
1118
,
1334.
-
—
the
manner
and
nature
of
it
.
Page
.
337.
-
—
an
encouragement
to
Faith
.
Page
.
338.
-
Vid.
Faith
.
-
—
comfortable
to
Believers
.
Page
.
340
,
1.
a
1102.
ad
1106.
-
—
terrible
to
the
wicked
.
Page
.
341
,
2
,
1102.
-
—
the
greatness
of
it
.
Page
.
386.
1096
,
1097
,
1098.
-
—
whether
merited
by
Christ
,
Page
.
1074
,
1075
,
6.
-
—
necessary
.
Page
.
386.
a
1077.
ad
1098.
-
—
to
be
meditated
on
and
why
.
Page
.
1106
,
7.
-
Vid.
Glory
of
Christ
.
-
Self
-
Examination
pleasant
to
a
renewed
man
.
Page
.
113
,
114.
-
—
will
quicken
him
to
praise
.
Page
.
126.
-
—
in
the
power
of
a
natural
man
.
Page
.
185.
-
—
a
necessary
duty
.
Page
.
825
,
6.
-
—
diligence
requisite
in
it
.
Page
.
827
,
8
,
9.
-
—
men
backward
to
it
and
why
.
Page
.
828.
-
—
the
neglect
of
it
,
folly
.
Page
.
830.
-
—
urged
.
ibid.
-
—
directions
for
it
.
Page
.
831
,
832
,
833.
1365
,
1366.
-
—
a
means
to
cast
out
evil
thoughts
.
Page
.
16
†
.
-
Self
-
Examination
before
the
Supper
universally
necessary
.
a
Page
.
793.
ad
796.
-
—
the
object
of
it
.
Page
.
777.
a
796.
ad
813.
-
Examples
good
discourage
sin
,
and
promote
holiness
.
Page
.
132.
-
Excommunicated
persons
not
to
be
debarred
from
the
word
.
Page
.
792.
-
Experience
.
Vid.
Mercies
received
.
-
—
of
the
new
birth
,
want
of
it
makes
it
hard
to
be
conceived
.
Page
.
69.
-
Extremities
the
time
wherein
God
saves
his
people
.
Page
.
27
†
.
46
,
7
,
8
†
.
-
—
of
the
Church
often
very
great
.
44
†
.
-
Exhortations
.
Vid.
Commands
.
-
Eternity
of
Punishment
.
Vid.
Punishment
.
-
Events
ungrounded
imaginations
about
them
sinful
.
4
†
.
F.
-
FAith
God
gives
sufficient
grounds
for
it
,
but
forces
none
to
it
.
Page
.
1.
-
—
implanted
in
Regeneration
.
Page
.
78
,
9.
-
—
man
naturally
an
Enemy
to
it
,
and
all
its
attendants
.
Page
.
144
,
714
,
715
,
716
,
718.
-
—
how
far
it
could
be
exercised
by
Adam
in
innocence
.
Page
.
189.
-
—
whether
purchased
by
Christ
.
Page
.
212.
-
—
encouragements
to
it
.
Page
.
298
,
315
,
323
,
339
,
655.
-
—
necessary
to
Salvation
.
Page
.
319
,
349
,
700.
-
—
pleasing
to
God
and
Christ
,
Page
.
319
,
350
,
624
,
629
,
673.
-
—
its
firm
foundation
.
Page
.
323
,
327.
338
,
339.
347
,
348.
672
,
673.
1088.
-
—
its
nature
and
adjuncts
.
Page
.
349
,
671
,
2.
a
798
ad
.
802.
-
—
qualifies
for
reconciliation
with
God
.
Page
.
372.
-
—
a
low
and
reasonable
condition
.
Page
.
374.
-
—
can
't
be
without
knowledge
.
Page
.
405.
-
—
its
seat
.
Page
.
428.
-
—
accompanies
a
saving
knowledge
.
Page
.
428.
-
—
and
knowledge
encrease
one
another
.
Page
.
430.
-
—
should
be
much
exercised
.
Page
.
596
,
7.
1373.
-
—
the
choicest
Grace
.
Page
.
604.
671
,
2.
-
—
may
be
where
there
are
interruptions
of
its
acts
,
and
doubtings
.
Page
.
605
,
6.
-
—
why
made
the
condition
of
the
New
Covenant
.
Page
.
646.
-
—
due
to
Gods
revelations
,
a
dictate
of
Nature
.
Page
.
647
,
8.
-
—
the
root
of
all
other
Graces
.
Page
.
649.
-
—
weak
the
patience
of
God
towards
it
wonderful
.
Page
.
653.
-
—
means
to
engage
us
to
seek
it
.
Page
.
662.
-
—
to
be
prized
,
and
God
blessed
for
it
.
Page
.
664.
-
—
that
God
only
can
work
it
,
no
excuse
for
an
Unbeliever
.
Page
.
706.
-
—
motives
to
seek
it
.
Page
.
708.
1108
,
1153.
-
—
humane
,
not
true
Faith
:
Page
.
720.
1
,
2.
-
—
purifies
the
heart
.
Page
.
723
,
4.
-
—
the
Devil
a
great
Enemy
to
it
,
and
why
.
Page
.
740.
-
—
we
should
examine
whether
we
have
it
.
Page
.
741
,
2.
-
—
should
be
prized
and
strengthned
,
because
't
is
so
rare
.
Page
.
745.
-
—
the
design
of
all
Gods
actions
to
promote
it
.
Page
.
744.
-
—
necessary
in
a
communicant
.
Page
.
781.
-
—
to
be
enquired
after
before
he
receives
.
Page
.
797
,
8.
-
—
and
acted
by
him
when
he
receives
.
Page
.
753.
802
,
3.
-
—
direct
acts
of
it
when
to
be
exercis'd
.
Page
.
832.
-
—
how
establisht
.
Page
.
844.
1107.
-
—
to
be
exercis'd
as
oft
as
we
sin
.
Page
.
1114.
-
—
what
keeps
Life
in
it
.
Page
.
1177.
-
—
not
required
of
all
in
an
equal
degree
.
Page
.
1179.
-
—
to
be
exercis'd
before
and
under
Temporal
evils
.
Page
.
1291.
84
,
5
†
.
-
—
without
it
no
pardon
.
Page
.
106
†
.
-
—
tho'
weak
,
interests
us
in
pardon
.
Page
.
113
†
.
-
Faith
its
object
:
God
in
Christ
.
Page
.
349
,
●50
.
1159.
-
—
God
the
principal
.
Page
.
1160
,
1
,
2.
-
—
Christ
the
immediate
.
Page
.
373.
1163.
-
—
Christ
was
of
the
ancient
Believers
,
-
—
tho'
not
so
distinct
as
of
ours
.
Page
.
848.
1163.
ad
1171.
-
—
of
old
exprest
by
waiting
and
trusting
.
Page
.
1169.
-
—
is
in
his
person
.
Page
.
1171.
-
—
as
sent
and
commission'd
by
God
.
Page
.
305.
1172.
-
—
in
all
his
Offices
.
Page
.
342.
1173.
1182.
-
—
as
crucifyed
,
the
more
immediate
object
of
it
.
Page
.
870.
a.
1173.
ad
1177.
-
—
such
a
Faith
urged
.
Page
.
854.
872.
904.
913.
1210.
-
—
only
as
eying
that
,
justifies
.
Page
.
1210.
-
—
as
risen
and
exalted
Page
.
67.
1177.
-
—
to
be
examin'd
by
its
object
.
Page
.
1179.
-
—
in
Christ
urg'd
.
Page
.
1179
,
80.
-
—
in
him
solely
,
wholly
,
always
.
Page
.
1181
,
2.
-
Faithfulness
of
Christ
to
his
charge
.
Page
.
1335.
1360.
-
Fall
,
made
man
unfit
,
unwilling
,
unable
to
good
.
Page
.
10
,
11
,
175.
-
—
sadly
depraved
him
.
Page
.
44.
143.
-
—
the
misery
of
man
by
it
.
Page
.
197.
754.
-
—
sense
of
the
corruption
by
it
a
means
of
the
new
birth
.
Page
.
62
,
3
,
135.
-
—
and
of
Mortification
.
Page
.
1321.
-
—
insensibleness
of
it
the
cause
of
unbelief
.
Page
.
731
,
2.
-
—
an
occasion
of
the
greater
discovery
of
God
.
Vid.
Attributes
.
-
—
since
it
,
man
not
able
to
know
God
by
the
Creatures
as
he
ought
.
Page
.
483.
-
Fall
into
sin
,
upon
it
how
't
is
with
a
renewed
man
.
Page
.
98
,
99
†
.
-
—
of
others
.
Vid.
Sins
of
others
.
-
Familiarity
with
God
causes
delight
in
Prayer
.
Page
.
60
†
.
-
God
the
Father
the
Author
of
Reconciliation
.
Page
.
251
,
2.
a.
258.
ad
262.
-
—
necessary
he
should
be
so
.
a.
Page
.
252.
ad
262.
-
—
his
Agency
in
Redemption
.
a.
Page
.
262.
ad
338.
-
—
his
special
love
to
Christ
as
Mediator
.
Page
.
673.
-
Favour
of
God
lost
by
sin
,
regain'd
by
Regeneration
.
Page
.
29
,
30.
-
—
the
fruit
of
Christ's
Death
.
Vid.
Death
of
Christ
.
-
—
follows
upon
pardon
.
Page
.
110
†
.
-
Fear
of
God
can't
be
without
knowledge
.
Page
.
407.
-
—
what
caused
by
the
Spirit
in
Conviction
.
Page
.
570.
577.
-
—
a
preservative
from
Judgments
.
Page
.
71
†
.
-
—
of
sin
a
sign
of
Pardon
.
Page
.
116
†
.
-
—
the
duty
of
a
pardon'd
man
.
Page
.
118
†
.
-
Feasts
of
Love
in
the
Primitive
times
no
Divine
institution
.
Page
.
747.
-
Fervency
of
the
new
Creature
in
the
service
of
God
.
Page
.
90.
-
Vid.
Dulness
.
-
Fewness
of
new-Creatures
.
Page
.
105.
-
—
of
Believers
in
all
ages
.
Page
.
671.
714.
-
—
should
make
those
that
are
good
,
better
.
Page
.
745.
-
—
of
sins
,
doth
not
render
a
man
safe
.
Page
.
113
†
.
-
Fitness
of
Christ
to
be
a
Redeemer
.
a.
Page
.
286.
ad
298.
-
Foreknowledge
of
God
overthrown
by
the
Patrons
of
free-will
.
Page
.
158.
-
—
of
things
that
depend
on
the
liberty
of
the
Will
,
its
manner
.
Page
.
158
,
9.
207.
-
Forgetfulness
of
sin
no
argument
of
a
pardon
.
Page
.
114
†
.
-
Forgiving
others
,
we
should
be
ready
to
it
.
Page
.
379.
-
—
no
pardon
without
it
.
Page
.
116
†
.
-
Free
Agents
,
God's
wisdom
in
governing
them
.
Page
.
179
,
180.
-
Foundations
of
the
Church
,
make
it
stable
.
Page
.
35
,
6
†
.
-
Fulness
of
Christ
from
the
Father
.
Page
.
287
,
8.
1333.
-
Vid.
Fitness
.
-
Fundamentals
,
whether
not
believing
one
of
them
be
consistent
with
Faith
.
Page
.
607.
G.
-
GLory
of
God
,
and
Salvation
of
Believers
link't
together
.
Page
.
285.
-
—
should
be
principally
our
aim
.
Page
.
384.
-
—
of
God
and
Christ
linked
together
.
Page
.
385.
-
—
can
't
be
given
him
by
those
that
know
him
not
.
Page
.
40●
.
-
—
of
God
too
great
for
man
to
bear
the
sight
of
.
Page
.
497
,
8.
-
—
the
Church
the
only
seat
of
it
.
Page
.
32
†
.
-
—
to
be
pleaded
in
Prayer
for
pardon
.
Page
.
117
†
.
-
Glory
of
Christ-essential
and
Mediatory
,
how
they
differ
.
Page
.
328.
1095
,
6.
-
—
too
great
for
man
to
bear
the
sight
of
Page
.
1082.
-
Vid.
Exaltation
.
-
God
,
his
happiness
consists
in
the
knowledge
of
himself
.
Page
.
399.
-
—
the
most
excellent
object
.
Page
.
458.
-
Gospel
,
the
study
of
it
a
means
of
Regeneration
.
Page
.
64.
-
—
should
be
adorn'd
by
the
Regenerate
.
Page
.
128.
-
—
men
naturally
Enemies
to
it
.
Page
.
145.
154.
514
,
515.
-
—
received
by
but
a
few
.
Page
.
165
,
6.
-
—
alone
cannot
regenerate
.
Page
.
170.
-
—
its
power
in
changing
men
admirable
.
Page
.
235
,
6.
-
—
of
Divine
Authority
.
Page
.
236.
-
—
why
so
much
oppos'd
.
ib.
-
—
how
injurious
to
God
they
are
that
obstruct
it
.
Page
.
236.
-
—
shall
never
be
banisht
out
of
the
World
.
Page
.
237.
1294.
-
—
God
hath
some
to
beget
where
it
is
sent
.
Page
.
237.
239.
-
—
its
propagation
.
Page
.
303
,
4.
-
—
how
great
a
blessing
.
Page
.
346
,
7.
-
—
denyal
of
its
truths
,
and
doubting
its
Doctrines
,
are
unbelief
.
Page
.
608.
-
—
a
refusal
to
comply
with
its
terms
,
is
unbelief
.
Page
.
600.
-
—
worthy
credit
.
Page
.
671.
-
—
gives
the
clearest
light
.
Page
.
690.
-
—
its
contempt
brings
speedy
misery
.
Page
.
694
,
5.
-
—
the
instrument
of
Regeneration
.
Page
.
231.
-
Vid.
Word
.
-
—
study
of
it
a
means
to
divine
knowledge
.
Page
.
519.
-
Vid.
Scriptures
.
-
—
the
excellency
of
its
state
.
Page
.
504.
-
—
indulges
not
sin
.
Page
.
1114.
-
—
difference
between
it
and
the
Law
.
Page
.
594.
-
—
removed
from
particular
Churches
.
Page
.
1295
,
6
,
7.
-
Vid.
Church
.
-
—
its
removal
a
great
judgment
,
and
to
be
feared
.
Page
.
1297
,
8
,
9.
-
—
shall
never
be
totally
taken
from
these
Western
parts
.
Page
.
1300.
-
—
sad
presages
of
its
eclips
among
us
.
Page
.
1300
,
1
,
2.
-
—
God
to
be
praised
for
its
continuance
.
Page
.
1302
,
3.
-
—
to
be
improved
while
enjoyed
.
Page
.
1303.
-
—
its
removal
how
prevented
.
Page
.
1303
,
4.
-
Vid.
Christian
Religion
.
Word
.
-
Goodness
of
God
known
by
the
Creatures
.
Page
.
479.
-
—
by
Christ
.
Page
.
345.
501.
ad
505.
-
—
slighted
by
unbelief
.
Page
.
618
,
19
,
20.
-
—
wonderful
towards
total
and
partial
unbelief
.
Page
.
654
,
5.
-
Vide
Love
of
God
.
-
Government
of
the
World
for
the
good
of
a
Believer
.
Page
.
386
,
7.
-
Grace
most
opposes
the
most
beloved
sin
.
Page
.
3.
-
—
no
natural
priviledge
gives
a
title
to
it
.
Page
.
4.
139.
-
—
the
least
degree
of
it
matter
of
comfort
.
Page
.
51.
-
—
all
seminally
in
a
renew'd
man
.
Page
.
87.
-
—
weak
at
first
.
Page
.
88.
1358.
-
—
predominant
in
the
new-Creature
.
Page
.
95.
-
—
active
in
him
.
Vid.
Activity
.
-
—
Superior
to
morality
.
Page
.
107.
-
—
given
gradually
.
Page
.
117.
-
—
should
be
kept
in
its
vigour
.
Page
.
126.
-
—
from
God
only
.
Page
.
139.
-
—
can
't
be
merited
.
Page
.
149
,
50.
-
—
man
hath
a
subjective
capacity
of
it
.
Page
.
147.
-
—
can
't
be
actuated
or
preserv'd
by
a
mans
own
strength
.
Page
.
174
,
5.
-
—
common
,
general
or
more
particular
.
Page
.
176.
-
—
common
,
what
power
men
have
by
it
.
Page
.
180.
ad.
187.
-
—
Special
,
God's
denyal
of
it
to
men
vindicated
.
Page
.
190
,
91
,
92.
213.
-
—
habitual
not
to
be
trusted
in
.
Page
.
202
,
3.
-
—
of
God
and
Christ's
merit
not
inconsistent
.
Page
.
255
,
6.
-
—
promised
to
Christ
for
men
.
Page
.
280.
-
—
preserving
,
strengthning
,
encreasing
,
quickning
and
perfecting
from
God
only
.
Page
.
223.
-
—
to
be
expected
from
God
in
Christ
.
Page
.
378
,
9.
-
—
can
't
be
,
or
continue
without
knowledge
,
and
encrease
in
knowledge
.
a
Page
.
404.
ad
409.
-
—
saving
knowledge
an
evidence
of
it
.
Page
.
448
,
9.
-
—
to
be
examin'd
and
how
.
Page
.
777
,
796
,
831.
1365.
-
—
excited
by
self-examination
.
Page
.
795.
-
—
not
to
be
rested
on
.
Page
.
832.
-
—
fruit
of
Christs
death
.
Page
.
864
,
1328.
-
—
doth
not
priviledge
sin
.
Page
.
1293.
-
—
abounding
in
it
a
sign
of
mortification
.
Page
.
1319.
-
—
its
operations
may
be
interrupted
.
Page
.
1348.
-
—
the
comfort
of
it
may
be
lost
.
Page
.
1349
-
—
opprest
will
recover
.
Page
.
1350.
-
—
should
be
laboured
for
.
Page
.
1365.
-
—
to
be
admired
.
Page
.
1366
,
7.
118
†
.
-
—
all
to
be
ascribed
to
it
.
Page
.
1367
,
8
,
9.
-
Vid.
Regenerate
.
-
—
to
be
much
exercised
.
Page
.
1373.
-
—
Christ
the
author
and
pattern
of
it
.
Page
.
1337
,
8.
-
—
causes
delight
in
Prayer
.
Page
.
59
†
.
-
Growth
in
Grace
,
urged
.
Page
.
127
,
8.
-
—
will
be
where
Grace
is
.
ibid.
-
—
must
be
uniform
.
Page
.
128.
-
—
what
necessary
to
it
.
Page
.
223
,
409
,
410
,
455
,
761.
a
1370.
ad
1376.
-
—
Christ
intercedes
for
it
.
Page
.
1343
,
4.
-
Grace
weak
shall
be
victorious
.
a
Page
.
1324.
ad
1348.
-
Vid.
Perseverance
.
-
—
comfort
to
those
in
whom
'
its
weak
.
Page
.
116
,
117
,
1358
,
9.
-
—
not
to
be
despised
by
men
.
Page
.
1369.
-
—
directions
to
preserve
and
encrease
it
.
a
Page
.
1370
ad
1376.
-
Graces
Christ
furnisht
with
them
,
how
,
by
whom
,
and
why
.
a
Page
.
291.
ad
298.
1333.
-
Vid.
Fulness
of
Christ
.
-
—
eminently
manifested
in
his
death
.
Page
.
312
,
313
,
903
,
4
,
5.
H.
-
HAbit
good
must
be
before
good
actions
.
Page
.
21
,
22.
171.
-
—
none
in
nature
to
be
awaken'd
.
Page
.
74.
-
—
infused
in
Regeneration
.
Page
.
85
,
6.
-
—
of
grace
but
one
,
though
it
hath
various
names
.
Page
.
86
,
87.
-
—
evil
innate
in
all
.
Page
.
143.
-
—
contracted
.
Page
.
143.
-
—
the
cause
of
unbelief
.
Page
.
739
,
740
-
Happiness
,
some
desires
of
it
in
all
.
Page
.
55
,
56
,
648.
-
—
the
folly
to
neglect
it
,
seeing
't
is
necessary
and
possible
.
Page
.
701.
-
—
consists
in
the
knowledge
of
God
and
Christ
only
,
Page
.
391.
-
Head
Christ
a
common
one
.
Page
.
275.
-
Vid.
Imputation
.
-
Heart
,
sense
of
Gods
authority
there
a
mark
of
Regeneration
.
Page
.
119
,
120.
-
—
none
but
God
can
work
on
it
.
Page
.
208.
-
Heathens
saw
the
necessity
of
Regeneration
,
Page
.
18
,
19.
-
—
their
unbelief
negative
and
no
sin
,
Page
.
607
,
608
,
689.
-
—
how
the
cause
of
their
ruin
,
Page
.
607
,
8.
676.
-
—
shall
be
condemned
for
sins
against
the
light
of
nature
.
Page
.
689.
690.
-
—
their
notions
of
God
worse
than
any
in
Christianity
appear
to
be
.
Page
.
656.
-
Heaven
no
natural
priviledge
intitles
to
it
.
Page
.
4.
-
—
Regeneration
necessary
to
an
entrance
into
it
.
a
Page
.
36.
ad
44
,
1320.
-
—
its
duties
.
Page
.
39
,
40
,
41.
-
—
its
rewards
.
a
Page
.
41.
ad
44.
114
,
400
,
416.
-
—
different
degrees
of
glory
in
it
.
Page
.
59.
-
—
ignorant
man
could
take
no
pleasure
there
.
Page
.
411.
-
—
God
not
known
comprehensively
there
.
Page
.
413.
-
—
there
a
perpetual
encreasing
in
knowledge
.
Page
.
432.
-
—
should
be
longed
for
and
why
.
Page
.
454
,
-
—
a
fruit
of
Christs
death
.
Page
.
852
,
898.
-
—
assured
by
Christs
Exaltation
.
Page
.
1089.
-
Vid.
Exaltation
.
Salvation
.
-
—
a
means
to
make
us
long
for
it
.
Page
.
1108.
-
—
the
inhabitants
of
it
their
standing
owing
to
grace
.
Page
.
1368.
-
—
in
it
great
delight
.
Page
.
61
†
.
-
Heavenly-mindedness
how
promoted
.
Page
.
1107.
-
—
our
duty
.
Page
.
1154.
-
Hell
the
damned
sin
there
.
Page
.
313.
-
—
its
pains
sharp
and
eternal
.
a
Page
.
695.
ad
698.
-
Holiness
pleasant
to
a
renewed
man
.
Page
.
92
,
3.
-
—
natural
to
him
,
yet
voluntary
.
Page
.
89
,
90.
-
—
in
it
consists
chiefly
the
Image
of
God
.
Page
.
104.
-
—
in
heart
and
life
a
mark
of
Regeneration
.
Page
.
122.
-
—
to
be
followed
by
the
Regnerate
.
Page
.
130
,
131
,
2.
-
—
of
God
shewed
in
Regeneration
.
Page
.
215.
-
—
habitual
in
Christ
,
why
and
from
whom
Page
.
293
,
4.
-
—
of
God
shewn
in
Christ
.
Page
.
307
,
510
,
511.
-
—
as
display'd
in
him
to
be
reverenced
.
Page
.
752.
-
—
affronted
by
unbelief
.
Page
.
623.
-
—
engaged
to
secure
weak
grace
.
Page
.
1326.
-
Holiness
no
Salvation
without
it
.
Page
.
14
,
15.
38
,
1320.
-
—
light
of
nature
cannot
work
it
.
Page
.
491.
-
Vid.
Sanctification
.
-
Honour
affectation
of
it
a
cause
of
unbelief
.
Page
.
738
,
9.
-
Hopes
of
speeding
causes
delight
in
Prayer
.
Page
.
60
†
.
-
—
strong
of
mercy
no
argument
of
pardon
.
Page
.
114
†
.
-
Humiliation
wrought
by
the
spirit
in
conviction
.
Page
.
578.
-
—
frequent
its
advantages
.
Page
.
14
†
.
60
†
.
117
†
.
-
—
promoted
by
delays
of
deliverance
.
Page
48
†
.
-
Vid.
Sorrow
.
-
Humility
a
means
of
the
New
birth
.
Page
.
135.
-
—
should
be
in
a
Regenerate
man
.
Page
.
202.
217.
-
—
saving
knowledge
attended
with
it
.
a
Page
.
424.
ad
427.
-
—
a
means
to
attain
Divine
knowledge
.
Page
.
472.
-
—
to
be
acted
in
the
Supper
.
Page
.
754.
-
—
of
Christ
in
his
Death
.
Page
.
904.
-
—
a
means
of
perseverance
.
Page
.
1374.
-
—
a
preservative
from
Judgments
.
Page
.
71
†
.
-
Hypocrites
are
unbelievers
.
Page
.
729.
I.
-
IAcob
his
Faith
in
Christ
.
Page
.
1169.
-
Jealousies
of
God
unworthy
.
Page
.
373.
354.
-
—
natural
to
us
.
Page
.
716.
-
—
holy
men
should
avoid
them
.
Page
.
1366.
-
Idleness
causes
bad
thoughts
.
Page
.
14.
15.
†
.
-
Idolatry
rooted
out
by
the
Christian
Religion
.
Page
.
517.
-
Idolaters
the
Churches
fiercest
Enemies
.
Page
.
43
†
.
-
Jews
,
the
manner
how
they
shall
be
converted
.
Page
.
233.
-
—
severely
punisht
for
unbelief
.
Page
.
685
,
6.
-
—
before
Christ's
time
shall
be
punisht
for
sinning
against
that
light
they
had
.
Page
.
690.
-
—
the
ground
of
their
opposition
to
Christ
.
Page
.
733.
736.
738.
-
—
their
blindness
in
expecting
the
Messiah
as
a
temporal
Conqueror
.
Page
.
869.
-
—
Their
former
happiness
,
and
present
misery
,
Page
.
1295
,
6.
-
Ignorance
,
what
excuses
,
what
not
.
Page
.
446.
7.
705.
-
—
of
man
in
the
things
of
God
natural
,
and
great
.
Page
.
441
,
2.
711.
-
—
under
the
Gospel
wilful
and
inexcusable
.
Page
.
443.
517
,
8.
-
—
men
will
not
own
it
.
Page
.
443
,
4.
-
—
common
.
Page
.
444.
-
—
motives
to
get
rid
of
it
.
a
Page
.
445.
ad
448.
-
—
directions
.
Vid.
Knowledge
.
-
—
bewaild
Christ
pities
and
relieves
.
Page
.
450.
-
Ignorant
persons
could
not
be
happy
in
Heaven
.
Page
.
411.
-
—
conceited
of
their
knowledge
.
Page
.
443.
-
—
not
true
Christians
.
Page
.
445.
-
—
to
be
excluded
from
the
Sacrament
,
and
why
.
Page
.
784
,
ad
788.
-
Illumination
necessary
.
Page
.
153
,
4.
392.
497.
515.
599.
-
—
only
from
God
.
Page
.
467.
-
Vid.
Knowledge
.
Vnderstanding
.
-
Image
of
God
.
Vid.
Likeness
to
God
.
-
—
Christ
is
.
Page
.
475
,
6.
-
Images
,
to
worship
God
by
them
,
is
against
the
light
of
Nature
.
Page
.
480.
-
Imaginations
men
prone
to
carnal
ones
of
spiritual
things
.
Page
.
711.
-
Imitation
of
God
by
the
new
Creature
.
Page
.
104.
-
—
none
his
Children
without
it
.
Page
.
874.
-
Immutability
of
God
known
by
the
Creatures
.
Page
.
479.
-
Imperfections
to
be
lamented
.
Page
.
228.
-
Impotence
in
man
to
renew
himself
great
and
universal
.
Page
.
141.
-
—
at
conversion
made
sensible
of
it
.
Page
.
141.
-
—
of
what
kind
.
Page
.
142
,
3
,
4.
194.
-
—
wherein
it
appears
.
Page
.
144.
ad
147.
931.
-
—
natural
men
do
not
believe
it
.
Page
.
190.
-
—
God
vindicated
in
his
commands
and
promises
,
&c.
notwithstanding
this
.
Page
.
187.
ad
196.
-
—
regenerate
,
and
unregenerate
should
be
humble
under
a
sense
of
it
.
Page
.
202
,
3.
-
—
sense
of
it
a
means
of
Regeneration
.
Page
.
203.
-
—
insensibleness
of
it
a
cause
of
unbelief
.
Page
.
731
,
2.
-
—
Spirit
convinces
of
it
.
Page
.
583.
-
Imputation
of
our
sins
to
Christ
.
Page
.
310.
866
,
7
,
8.
105
†
.
-
—
of
Christ's
sufferings
to
us
,
and
whence
.
Page
.
868
,
9.
1200.
-
—
the
ground
of
Justification
.
Page
.
1198
,
9.
105.
†
.
-
Incarnation
necessary
,
though
man
had
not
sinned
.
Page
.
916.
-
—
of
Christ
known
by
the
ancient
Believers
.
Page
.
1170.
-
Inconstancy
of
man
naturally
great
.
Page
.
569.
-
Independency
of
God
overthrown
by
free-willers
.
Page
.
156
,
7.
-
Infirmities
,
the
best
not
free
from
.
Page
.
89
†
.
-
Insensibleness
a
cause
of
unbelief
.
Page
.
73
1
,
2
,
3.
-
Instrument
of
Regeneration
.
Vid.
word
Instruments
.
Vid.
Means
.
-
Intercession
of
Christ
properly
for
sins
after
a
state
of
Faith
.
Page
.
1113.
-
—
how
ancient
.
Page
.
1116.
1138.
-
—
part
of
his
Priestly-Office
.
Page
.
1117.
-
—
grounded
on
his
Oblation
,
and
distinct
from
it
.
Page
.
1118.
-
—
of
Christ
and
the
Spirit
,
how
they
differ
.
Page
.
1119.
-
—
how
Christ
manageth
it
in
Heaven
.
a
Page
.
1125.
ad
1128.
-
—
perpetual
.
a
Page
.
1128.
ad
1130.
-
—
efficacious
.
a
Page
.
1130.
ad
1139.
1345.
-
—
for
Believers
only
.
Page
.
1113.
1140.
-
—
for
every
Believer
particularly
.
Page
.
1140.
-
—
for
what
.
a
Page
.
1141.
ad
1147.
1343
,
4.
-
—
as
Mediator
distinct
from
his
Prayer
as
man
.
Page
.
1132.
1153.
-
—
an
evidence
of
the
love
of
God
and
Christ
.
Page
.
1148.
-
—
abused
and
contemn'd
,
how
.
Page
.
1149.
-
—
miserable
to
want
an
interest
in
it
.
Page
.
1150.
-
—
comfortable
to
Believers
.
Page
.
1150.
1
,
2.
-
—
an
interest
in
it
to
be
sought
,
and
how
obtain'd
.
Page
.
1153.
-
—
Believers
should
dayly
have
recourse
to
it
.
ib.
-
—
Christ
to
be
loved
and
glorifyed
for
it
.
Page
.
1154.
-
Intercessor
,
Christ
the
only
one
,
and
no
other
to
be
set
up
with
him
.
Page
.
1115.
1149.
1125.
-
—
the
necessity
of
one
seen
by
the
Heathens
.
Page
.
1116.
-
—
what
kind
of
one
he
is
.
Page
.
1112.
a
1119.
ad
1125.
1345.
-
Interest
in
Christ
,
to
be
examin'd
before
the
Supper
.
Page
.
793.
-
—
we
should
be
sensible
of
our
need
of
it
.
Page
.
951.
-
Inventions
witty
first
appeared
among
the
wicked
.
Page
.
438.
-
Joy
in
God
,
not
without
knowledge
.
Page
.
407.
-
Judas
whither
at
the
Sacrament
.
Page
.
793.
-
Judgments
spiritual
on
those
that
neglect
the
Gospel
.
Page
.
61.
-
—
all
have
their
commission
from
God
.
Page
.
65
†
.
-
—
how
to
avoid
them
.
Page
.
69
†
.
74.
-
—
how
sweetned
.
Page
.
75
†
.
-
—
we
have
just
fears
of
them
.
ibid.
-
Vid.
Punishment
.
-
Justification
never
without
Regeneration
.
Page
.
32.
-
—
known
by
it
.
Page
.
52.
-
—
not
more
necessary
than
it
.
Page
.
56.
-
—
how
they
differ
.
Page
.
71
,
2.
-
—
how
it
differs
from
Adoption
and
Reconciliation
.
Page
.
244.
-
—
founded
on
what
.
Page
.
321
,
2.
-
Vid.
Imputation
.
-
—
desires
of
it
by
our
own
Righteousness
,
natural
.
Page
.
717.
-
—
of
Believers
secur'd
by
Christ's
Exaltation
.
Page
.
1102.
-
—
can
't
be
by
our
works
.
Page
.
1115.
a
1203.
ad
1208.
-
—
the
matter
of
Christ's
Intercession
.
Page
.
1141
,
2.
-
—
what
God
eyes
in
it
.
Page
.
1175.
-
—
when
compleat
.
Page
.
1197.
1113.
-
—
continued
.
Page
.
1209.
-
Vid.
own
Righteousness
.
-
Justice
of
God
in
punishing
fallen
man
vindicated
.
Page
.
178.
-
—
not
blemisht
by
his
commands
and
promises
when
he
denies
special
Grace
.
Page
.
191
,
192.
-
—
honoured
by
Christ
.
Page
.
250.
306.
508.
837.
883.
-
—
and
mercy
united
in
Christ
.
Page
.
499.
506.
-
—
can't
but
punish
an
unbeliever
,
and
seen
in
so
doing
.
Page
.
681.
704.
ad
707.
-
—
insensibleness
of
its
severity
a
cause
of
Unbelief
.
Page
.
732.
-
—
to
be
reverenc'd
.
Page
.
757.
-
—
requires
satisfaction
.
Page
.
860.
869.
926.
928.
-
Vid.
Satisfaction
.
-
—
its
plea
against
fallen
man
.
Page
.
929.
-
—
seen
in
destroying
the
Churches
Enemies
.
Page
.
47
†
.
51
†
.
-
—
in
Pardon
.
Page
.
105
†
.
K.
-
KIngdom
of
God
,
the
Gospel
state
why
so
call'd
.
Page
.
7
,
8.
-
—
those
of
the
world
overturned
.
Page
.
25
†
.
-
Kingly
Office
of
Christ
required
his
Death
.
Page
.
943.
-
—
and
Exaltation
.
Page
.
1086.
-
—
secures
Believers
and
the
Church
.
Page
.
1354.
34
,
5
†
.
-
Knowledge
literal
may
be
without
saving
.
Page
.
4.
-
—
alone
not
sufficient
to
salvation
.
Page
.
45.
-
—
speculative
.
Page
.
392
,
3.
-
—
practical
.
Page
.
393
,
4
,
5.
-
—
experimental
.
Page
.
395
,
6
,
7.
-
—
of
interest
.
Page
.
397.
-
—
of
God
and
Christ
necessary
to
happiness
,
grace
and
peace
.
Page
.
390
,
●
.
a
398.
ad
411.
-
—
not
immediate
nor
comprehensive
.
Page
.
411
,
12.
13.
-
—
not
perfect
here
.
Page
.
414.
454.
-
—
saving
its
effect
.
a
Page
.
415.
ad
433.
-
—
its
manner
.
a
Page
.
433.
ad
437.
-
—
of
other
things
besides
God
and
Christ
insufficient
.
Page
.
437
,
8
,
9.
-
—
of
a
true
Christian
the
best
.
Page
.
440.
448.
-
—
sad
to
abuse
it
.
Page
.
440
,
1.
-
—
men
opposite
to
it
,
and
negligent
of
it
.
Page
.
443
,
4.
-
—
saving
very
comfortable
.
a
Page
.
448.
ad
452.
-
—
should
be
tryed
whither
saving
.
Page
.
452.
-
—
no
other
but
saving
to
be
rested
in
.
Page
.
453
,
4.
-
—
growth
in
it
urged
and
directed
.
a
Page
.
455.
ad
457.
-
—
they
that
want
it
urged
to
seek
it
.
a
Page
.
457.
ad
464.
1371.
-
—
hindrances
of
it
.
Page
.
4.
439.
a
464.
ad
466.
-
—
helps
to
it
.
a
Page
.
466.
ad
473.
-
—
saving
of
God
only
by
Christ
.
Page
.
474.
-
—
natural
of
God
by
implanted
notions
.
Page
.
478.
-
—
by
the
Creatures
.
Page
.
478
,
9.
-
—
under
the
Law
.
Page
.
485
,
6.
-
—
by
Christ
most
excellent
.
Page
.
481.
ad
492.
-
—
Christ
only
capacitated
to
give
it
.
Page
.
492
,
3.
-
—
necessary
the
highest
should
be
by
him
.
Page
.
494.
-
—
purchased
by
him
.
Page
.
496.
-
—
Christ
the
necessary
medium
of
it
.
Page
.
497
,
8.
-
—
of
all
Gods
perfections
by
Christ
,
and
how
.
a.
Page
.
498.
ad
512.
-
—
of
God
in
Christ
men
are
Enemies
to
.
Page
.
514
,
15.
-
—
deserves
praise
.
Page
.
518.
-
to
be
sought
,
and
how
.
Page
.
518
,
19.
-
—
should
be
attended
with
sutable
affections
.
Page
.
519.
-
—
natural
and
acquir'd
stir'd
up
in
conviction
.
Page
.
573
,
4.
-
—
punishment
proportion'd
to
it
.
Page
.
689
:
690
,
1.
797
,
8.
-
—
of
a
mans
Estate
possible
.
Page
.
777.
829.
-
—
what
qualifies
for
the
Sacrament
.
Page
.
784
,
5.
L.
-
LAW
of
God
studying
it
advantagious
.
Page
.
63.
599.
1321.
-
—
written
in
the
heart
by
Regeneration
,
what
.
a
Page
.
96.
ad
100.
-
—
of
it self
doth
not
convert
,
but
irritate
sin
.
Page
.
169
,
231.
-
—
not
so
powerful
as
the
Gospel
.
Page
.
235.
-
—
alone
can't
throughly
convince
.
Page
.
565.
-
—
an
instrument
in
conviction
.
Page
.
571
,
2
,
3.
-
—
unbelief
a
sin
against
it
.
Page
.
647
,
8
,
9.
-
—
strengthens
the
sentence
of
an
Unbeliever
.
Page
.
684.
-
—
silenced
by
Christ's
Death
.
Page
.
839.
-
—
difference
between
it
and
the
Gospel
.
Page
.
1179.
-
—
knowledge
of
God
by
it
.
Vid.
Knowledge
.
Laws
natural
and
positive
their
difference
.
Page
.
772.
-
—
who
can
repeal
them
.
Page
.
772
,
3.
-
Liberty
of
the
will
,
what
is
lost
by
sin
.
Page
.
176
,
7.
-
—
some
still
in
man
.
Page
.
178
,
9.
180.
-
—
spiritual
the
fruit
of
Christs
death
.
Page
.
852.
-
Life
uncertain
.
Page
.
60.
-
Light
of
Nature
,
all
from
Christs
interposition
.
Page
.
138
,
175
,
6
,
476.
-
—
discovers
God
,
but
dim
and
weak
.
Page
.
478
,
486
,
491.
-
—
cannot
throughly
convince
.
Page
.
557
,
8
,
563.
4
,
568
,
569.
-
Likeness
to
God
perfect
the
reward
of
Heaven
.
Page
.
41.
114.
-
—
in
the
new
Creature
.
a
Page
.
100
ad
104.
-
—
fervent
longings
after
it
a
sign
of
Regeneration
.
Page
.
119.
-
—
should
be
the
object
of
our
love
.
Page
.
129.
-
Love
of
God
in
Christ
great
.
Page
.
257
,
269
,
307.
314
,
a
359.
ad
363
,
688
,
836
,
1148.
-
—
secures
a
Believers
standing
.
Page
.
1325.
-
—
to
Believers
not
hindred
by
their
corruptions
.
Page
.
1364.
-
—
the
Church
the
peculiar
object
of
it
.
Page
.
32
†
.
-
Love
to
God
a
duty
in
Heaven
.
Page
.
40.
-
—
implanted
in
Regeneration
.
Page
.
79.
-
—
not
without
knowledge
.
Page
.
406.
-
—
necessary
in
the
Supper
.
Page
.
806
,
7.
-
—
how
to
try
it
,
Page
.
807
,
8
,
9
,
10
,
68
†
.
75
†
.
-
—
abated
by
forgetfulness
of
mercies
.
Page
.
1371.
-
—
a
menans
to
raise
good
thought
.
Page
.
12
†
.
-
—
much
exercised
a
means
of
perseverance
Page
.
1374.
-
—
a
sign
of
pardon
.
Page
.
116
†
.
-
Love
of
Christ
in
his
death
a
strong
motive
to
obedience
.
Page
.
65.
-
—
wonderful
.
Page
.
883.
-
—
to
weak
Believers
.
Page
.
1336
,
1351
,
2
,
3.
-
Love
to
Men
seen
in
mourning
for
their
sins
.
Page
.
68
†
.
-
Love
to
the
Saints
a
mark
of
Regeneration
Page
.
67.
-
—
a
necessary
duty
.
Page
.
129
,
810.
-
—
how
to
try
it
.
Page
.
811.
-
Love
to
Sin
setled
a
renewed
man
cannot
cannot
have
.
Page
.
95
†
.
M.
-
MAjesty
of
God
known
by
the
creatures
.
Page
.
480.
-
Man
deals
unworthily
with
God
.
Page
.
353
,
4
,
5.
-
—
all
by
nature
under
condemnation
,
Page
.
676
,
7.
-
Vid.
Fall
.
-
Marriage
no
Sacrament
.
Page
.
77
†
.
-
Means
of
Grace
not
insufficient
in
themselves
.
Page
.
195.
-
—
nothing
to
be
ascribed
to
them
.
Page
.
202.
-
—
weak
ones
used
to
renew
men
.
Page
.
209
,
10.
-
—
have
defferent
success
.
Page
.
210.
-
—
to
be
used
with
an
eye
to
God
.
Page
.
229.
-
—
cannot
convince
without
the
spirit
.
Page
.
725
,
726.
-
—
the
best
oft
unsuccessful
.
Page
.
718.
-
—
total
neglect
of
them
shews
men
are
unbelievers
.
Page
.
725
,
6.
-
—
God
never
wants
them
.
Page
.
27
†
.
-
—
unlawful
not
to
be
used
.
Page
.
54
†
.
-
Mediator
none
but
Christ
.
Page
.
355.
-
Meditation
a
means
of
Divine
knowledge
.
Page
.
472.
-
—
every
morning
,
a
means
to
raise
good
thoughts
.
Page
.
12
,
13
†
.
-
—
the
matter
and
manner
of
it
to
be
looked
to
.
Page
.
13
,
14
†
.
-
—
good
thoughts
injected
should
be
used
to
assist
us
in
it
.
Page
.
18
†
.
-
Meekness
an
effect
of
saving
knowledge
.
Page
.
426.
-
—
a
means
to
it
.
Page
.
472.
-
Memorials
of
Gods
favours
always
appointed
.
Page
.
749.
-
—
necessary
.
Page
.
749.
-
Mercy
of
God
display'd
in
Regeneration
.
Page
.
211
-
—
and
justice
united
in
Christ
.
Page
.
499
,
506.
-
—
absolute
cannot
pardon
and
save
.
Page
.
679
,
680
,
1.
1179
,
1202.
-
Vid.
Faith
.
Unbelievers
.
-
—
its
plea
for
fallen
man
.
Page
.
929.
-
—
God
always
hath
for
his
people
.
Page
.
65
†
.
-
—
mixt
with
punishment
.
Page
.
84.
-
Vid:
Goodness
.
-
Mercies
common
ones
sweetned
by
pardon
.
Page
.
379
,
111.
-
—
all
from
God
.
Page
.
667.
-
—
received
to
be
remembred
and
how
.
Page
.
1306
,
7
,
8.
1310.
52.
-
—
why
.
Page
.
1309
,
10
,
11.
-
—
arguments
for
hope
and
trust
for
the
future
.
Page
.
387
,
1311
,
12.
48
†
.
53
†
.
-
—
sense
of
them
causes
delight
in
prayer
.
Page
.
60
†
.
-
—
temporal
faith
to
be
acted
for
them
.
Page
.
84
,
5.
-
Merit
of
grace
Impossible
.
Page
.
149
,
226.
-
—
twofold
.
Page
.
255.
-
—
of
Christ
grounded
on
the
grace
of
God
.
Page
.
255.
-
—
of
Saints
not
imputed
.
Page
.
1202
,
3.
-
Ministers
how
they
should
preach
.
Page
.
238.
-
—
must
woo
for
Christ
.
Page
.
669.
-
Ministery
shall
never
fail
.
Page
.
36
†
.
-
Miracles
,
Conversion
of
men
the
greatest
.
Page
.
239.
-
—
of
Christ
confirm'd
his
mission
.
Page
.
301
,
2.
-
—
alone
cannot
convert
.
Page
.
168
,
239.
-
Misery
,
sense
of
it
preparatory
to
Regeneration
.
Page
.
234.
-
—
always
from
our selves
.
Page
.
822.
-
Mission
of
Christ
from
the
Father
.
Page
.
303.
672.
-
Morality
not
sufficient
to
Salvation
.
Page
.
47.
-
—
't
is
not
Regeneration
.
a
Page
.
106.
ad
109.
-
—
often
a
hindrance
to
it
,
never
a
cause
of
it
.
Page
.
148.
170.
-
—
the
gift
of
God
.
Page
.
164.
-
—
owing
to
Christ's
interposition
.
Page
.
175
,
6.
-
—
may
be
without
Faith
.
Page
.
74.
-
—
reliance
on
it
a
cause
of
unbelief
.
Page
.
737.
-
Mortification
necessary
.
Page
.
1314.
-
—
must
be
present
,
continued
,
universal
.
Page
.
1314
,
5.
-
—
men
must
be
an
agent
in
it
.
ibid.
-
—
not
the
work
of
nature
.
ibid.
-
—
difficult
.
ibid.
-
—
no
entrance
into
heaven
without
it
.
Page
.
1315.
1320.
-
—
the
more
perfect
,
the
clearer
assurance
.
Page
.
1315.
-
—
a
sign
of
grace
.
ibid.
-
—
what
it
is
,
and
what
not
.
a
Page
.
1315.
ad
1318
-
—
the
trial
of
it
.
Page
.
1318
,
19.
-
—
pressed
.
Page
.
1320.
-
—
directions
for
it
.
Page
.
760.
1321.
-
Moses's
faith
in
Christ
.
Page
.
1164.
-
Motions
of
our
hearts
in
hearing
to
be
observ'd
.
Page
.
241.
-
—
first
sinful
.
Page
.
3
†
.
-
—
of
the
spirit
.
Vid.
Spirit
.
-
Murmurers
at
Providence
,
unbelievers
.
Page
.
727
,
8.
N.
-
NAture
of
man
corrupt
.
Vid.
Fall
.
Habits
.
-
—
Regeneration
not
an
addition
to
it
.
Page
.
74.
-
—
new
one
communicated
to
the
Regenerate
.
Page
.
101.
-
—
humane
dignified
in
Christs
exaltation
.
Page
.
1101.
-
—
necessarily
assumed
to
satisfie
for
our
sins
.
Page
.
1200.
-
Vid.
Satisfaction
.
-
Naturals
right
use
of
them
doth
not
oblige
God
to
give
supernaturals
.
Page
.
150
,
226.
-
Necessity
and
Liberty
consistent
.
Page
.
177.
-
—
of
Christs
death
impeaches
not
its
voluntariness
.
Page
.
877.
-
—
its
necessity
explained
,
Page
.
878
,
a
916.
ad
919.
-
—
proved
.
Page
.
250
,
859
,
555
,
a
920.
ad
950.
-
New
Creation
and
old
how
they
differ
.
Page
.
151.
-
New
Creatures
.
Vid.
Regenerate
.
-
Nourishment
of
the
soul
in
the
Supper
.
Page
.
760.
O.
-
OBedience
of
Christ
in
his
death
.
Page
.
312.
903.
-
—
can
't
be
without
knowledge
.
Page
.
403.
-
—
a
means
of
divine
knowledge
.
Page
.
471.
-
—
Christs
Death
and
Exaltation
motives
to
it
.
Page
.
65
,
1107.
-
—
without
it
no
interest
in
Christs
intercession
.
Page
.
1153.
-
—
no
compensation
to
Justice
.
Page
.
934
,
5
,
6.
-
—
what
kind
due
to
Christ
.
a
Page
.
1214.
ad
1220.
-
—
friendship
of
Christ
a
motive
to
it
.
Page
.
1220.
-
—
how
to
perform
it
.
Page
.
1220.
-
—
deliverances
on
engagement
to
it
Page
.
48
†
.
-
Objects
renewed
men
mind
others
than
formerly
.
Page
.
83.
-
—
of
the
Gospel
not
above
mans
faculties
,
Page
.
142.
-
—
spiritual
inferences
to
be
drawn
from
occasional
ones
.
Page
.
13
†
.
-
Occasions
of
sin
enmity
to
them
a
mark
of
Regeneration
.
Page
.
124.
-
—
men
may
avoid
them
by
common
grace
.
Page
.
181.
-
Omission
of
known
duties
constant
,
shews
men
are
unbelievers
.
Page
.
724.
-
—
a
renewed
man
can't
be
guilty
of
.
Page
.
89.
-
—
of
Prayer
.
Vid.
Prayer
.
-
Omniscience
of
God
known
by
the
creatures
.
Page
.
479.
-
—
belief
of
it
would
prevent
bad
thoughts
Page
.
15
†
.
-
Opinions
false
spoil
conviction
.
Page
.
598.
-
—
change
of
them
not
Regeneration
.
Page
.
106.
-
—
ungrounded
ones
,
contention
about
them
dangerous
.
Page
.
666.
-
—
hardly
laid
aside
.
Page
.
668.
-
Original
corruption
,
sense
of
it
a
means
of
Regeneration
.
Page
.
62
,
135
,
229.
-
—
the
World
insensible
of
it
.
Page
.
537.
-
—
the
spirit
convinces
of
it
.
Page
.
580.
-
—
sense
of
it
the
constant
duty
of
all
.
Page
.
670.
84
†
.
-
—
the
cause
of
unbelief
.
Page
.
730
,
1.
-
Ordinances
can't
be
improved
without
Regeneration
.
Page
.
35.
-
—
attendance
on
them
a
means
of
it
.
Page
.
63.
136
,
229.
-
—
of
themselves
can't
convert
.
Page
.
168
,
9.
-
—
natural
men
have
a
power
to
attend
on
them
.
Page
.
184
,
5.
-
—
to
be
attended
on
by
them
and
how
.
Page
.
203
,
4.
-
—
all
shall
continue
.
Page
.
770
,
1.
36
†
.
-
—
none
should
add
to
or
detract
from
.
Page
.
774.
-
—
resting
in
them
sinful
.
Page
.
818.
-
—
the
holiness
of
them
will
not
excuse
sin
in
them
.
Page
.
1821.
-
—
the
glory
of
them
obscured
before
judgments
come
.
Page
.
65
†
.
-
—
where
they
have
been
,
the
places
of
the
greatest
Judgments
.
Page
.
66
†
.
-
Vid.
Means
of
Grace
.
Word
.
P.
-
PArdon
without
satisfaction
,
doth
not
shew
the
love
of
God
so
clear
as
't
is
in
Christ
.
Page
.
360.
-
—
not
discoverable
by
the
Creatures
.
Page
.
501
,
2.
-
—
fruit
of
Christ's
Death
.
Page
.
895.
911.
-
—
of
the
ancient
Saints
when
compleat
.
Page
.
923.
-
—
daily
Christ
intercedes
for
.
Page
.
1143.
-
—
and
punishment
inconsistent
.
Page
.
1196.
-
—
its
nature
.
Page
.
102
,
3
†
.
-
—
God
only
the
Author
of
it
.
Page
.
103
†
.
-
—
his
attributes
seen
in
it
Page
.
104
,
5
†
.
-
—
the
manner
of
it
.
Page
.
105
,
6
†
.
-
—
on
the
account
of
Christ
,
what
that
implies
.
Page
.
106
,
7
,
8
†
.
-
—
its
effects
.
Page
.
110
,
11
†
.
-
—
misery
of
those
that
want
it
.
Page
.
111
†
.
-
—
comfort
to
those
that
have
it
.
Page
.
112
†
.
-
—
false
signs
of
it
.
Page
.
113
†
.
-
—
false
grounds
,
why
pardon'd
ones
question
it
.
Page
.
115
†
.
-
—
signs
of
it
.
Page
.
115
†
.
-
—
motives
to
seek
it
,
and
directions
.
Page
.
117
†
.
-
—
the
duties
of
those
that
have
it
.
Page
.
118
†
.
-
Vid.
Cleansing
.
-
Parents
should
endeavour
their
Childrens
conversion
.
Page
.
45.
-
Passeover
,
Christ
is
ours
.
Page
.
847.
-
—
a
fit
type
of
Christ
.
Page
.
848.
ad
852.
-
—
Christ
eyed
in
it
by
ancient
Believers
.
ibid.
-
Passion
,
hinders
divine
knowledge
.
Page
.
464.
-
—
oft
swayes
in
Professors
.
Page
.
666.
-
—
the
cause
of
a
renewed
mans
sin
.
Page
.
98
†
.
-
Patience
not
without
knowledge
of
God
.
Page
.
407.
-
—
of
God
discovered
in
Christ
.
Page
.
500.
-
—
towards
total
and
partial
unbelief
great
.
Page
.
653.
699.
-
—
a
means
of
perseverance
.
Page
.
1374.
-
—
under
afflictions
reasonable
.
Page
.
84
†
.
-
Peace
Believers
have
with
all
Creatures
.
Page
.
364
,
5
,
6.
-
—
of
Conscience
follows
Reconciliation
.
Page
.
369.
912.
110
†
.
-
—
with
God
,
and
Conscience
the
fruit
of
Christ's
Death
.
Page
.
896.
898.
-
—
not
perfect
here
.
Page
.
1195.
-
—
given
holy
men
in
calamitous
times
.
Page
.
66
†
.
-
Perfection
to
be
aimed
at
.
Page
.
129.
-
—
not
attained
here
.
Page
.
167.
202.
671.
1114.
1148.
1284.
-
—
in
Heaven
.
Page
.
114.
1103.
-
—
from
God
only
.
Page
.
224
,
5.
-
Perjury
,
Unbelief
would
make
God
guilty
of
it
.
Page
.
614.
-
Persecution
.
Religion
pretended
for
it
.
Page
.
554
-
—
love
to
the
Saints
under
it
a
duty
.
Page
.
811
,
12.
-
—
should
not
make
us
cast
off
obedience
.
Page
.
1217.
-
—
encreases
and
purifies
the
Church
.
Page
.
26
,
7
†
.
-
—
promise
of
the
Churches
stability
a
comfort
in
it
.
Page
.
39
†
.
-
—
when
maliciously
design'd
,
the
wicked
destroy'd
.
Page
.
45
†
.
-
—
heinously
resented
by
God
.
Page
.
69
†
.
-
Vid.
Trouble
.
-
Perseverance
of
the
Saints
asserted
.
Page
.
94.
115.
223.
225.
1324.
36
†
.
-
—
can
't
be
without
knowledge
and
growth
in
it
.
Page
.
415.
455.
-
—
Christ
intercedes
for
it
.
Page
.
1145.
-
—
objections
against
it
answered
.
Page
.
1333.
1340.
-
—
the
Doctrine
of
it
stated
.
Page
.
1348
,
9.
-
—
absurdities
of
the
contrary
.
Page
.
1350.
-
—
should
not
encourage
sloth
.
Page
.
1366.
-
—
to
be
ascribed
wholly
to
Grace
.
Page
.
1367
,
8
,
9.
-
—
urged
and
directed
.
a
Page
.
1370.
ad
1376.
-
Pleasures
in
the
ways
of
God
great
.
Page
.
92.
134.
61
†
.
-
—
sensual
hinder
knowledge
,
stiffle
conviction
.
Page
.
464.
599.
-
Philosophy
never
wrought
such
changes
as
the
Gospel
.
Page
.
235.
-
Power
remaining
in
natural
men
,
what
.
a
Page
.
175.
ad
180.
-
—
to
be
used
by
them
.
Page
.
203
,
4.
-
Vid.
Impotence
.
-
Power
of
God
seen
in
Regeneration
.
Page
.
215.
-
—
manifested
in
Christ
.
Page
.
344.
512.
-
—
known
by
the
Creatures
.
Page
.
479.
-
—
disparaged
by
unbelief
.
Page
.
620.
-
—
engaged
to
preserve
Saints
from
Apostacy
.
Page
.
1326.
1352.
-
—
given
Christ
for
Believers
.
Page
.
1332.
-
Vid.
Fulness
of
Christ
.
-
—
seen
in
the
ruine
of
the
Churches
Enemies
.
Page
.
47
†
.
-
—
in
pardon
.
Page
.
105
†
.
-
Praise
a
duty
in
heaven
.
Page
.
40.
-
—
discouraged
by
the
Patrons
of
free-will
Page
.
160
,
199.
-
—
for
grace
received
,
the
way
to
have
more
.
Page
.
1322.
-
Prayer
a
means
of
the
new-birth
.
Page
.
62.
136.
204.
-
—
a
renewed
man
can't
neglect
.
Page
.
121.
-
—
discouraged
by
the
Patrons
of
free-will
.
Page
.
160.
199
,
-
—
natural
men
can
perform
.
Page
.
184
,
5.
-
—
what
pleas
to
be
used
in
it
.
Page
.
229.
270.
304
,
5.
385.
-
—
always
should
attend
the
Word
Page
.
239.
-
—
omissions
of
it
unworthy
.
Page
.
354.
1149.
-
—
adoption
a
ground
of
confidence
in
it
.
Page
.
384.
-
—
must
not
be
chilld
by
assurance
of
having
what
we
want
.
Page
.
384.
-
—
the
glory
of
God
must
be
chiefly
minded
in
it
.
Page
.
384.
-
—
a
means
of
Divine
knowledge
.
Page
.
466
,
7
,
8.
-
—
neglecters
or
formal
performers
of
it
are
unbelievers
.
Page
.
726.
-
—
thoughts
of
Christ's
exaltation
would
encourage
in
it
.
Page
.
1107.
-
—
of
Christ
in
the
Garden
,
and
on
the
Cross
.
Page
.
879.
1131
,
2.
-
—
Christ's
Intercession
a
comfort
in
it
.
Page
.
1152.
-
—
a
means
of
perseverance
.
Page
.
1373.
-
—
a
means
to
suppress
bad
thoughts
.
Page
.
17
†
.
-
—
for
the
Church
,
hath
excellent
grounds
.
Page
.
37
†
.
-
—
excited
by
delays
of
deliverance
.
Page
.
48
†
.
-
—
should
be
frequent
in
a
time
of
trouble
.
Page
.
55
†
.
-
—
delight
in
it
.
Vid.
Delight
.
-
Preaching
.
Eloquent
,
not
most
successful
.
Page
.
200.
-
—
Christ's
,
why
not
more
successful
.
Page
.
210.
232.
718.
-
—
how
it
ought
to
be
.
Page
.
238.
834
,
5.
-
—
Predictions
of
Christ's
Death
.
a
Page
.
944.
ad
947.
-
Preparation
want
of
it
makes
a
Man
an
unworthy
receiver
.
Page
.
818.
-
Preparations
to
Grace
.
a
Page
.
148.
ad
156.
-
—
from
the
Spirit
.
Page
.
569.
-
Pride
,
natural
to
fallen
man
.
Page
.
198.
-
—
the
Devils
sin
.
Vid.
Devil
.
-
—
a
hindrance
of
conversion
and
knowledge
.
Page
.
216.
466.
-
—
oft
in
professors
.
Page
.
666.
-
—
the
spring
of
the
Churches
calamity
.
ibid.
-
—
thoughts
of
God's
soveraignty
will
check
it
.
Page
.
667.
-
—
of
reason
,
the
cause
of
unbelief
.
Page
.
733.
4
,
5.
-
—
appears
in
humbled
ones
.
Page
.
735
,
6.
-
—
of
the
Churches
Enemies
,
the
time
of
their
ruine
.
Page
.
45
†
.
-
Priesthood
of
Christ
required
his
Death
.
Page
.
861
,
2
,
3.
942.
-
—
and
Exaltation
.
Page
.
1084
,
5
,
6.
-
—
intercession
a
part
of
it
.
Page
.
1117.
-
—
perpetual
.
Page
.
1134.
-
—
secures
the
Church
,
and
every
Believer
.
Page
.
34
†
.
1354.
-
Principles
,
actions
are
according
to
them
.
Page
.
21
,
2.
-
—
a
change
of
them
in
Regeneration
.
Page
.
78
,
9.
-
—
a
vital
one
infused
in
it
.
Page
.
84
,
5.
-
Priviledges
only
don
't
intitle
to
Gods
favour
or
Heaven
.
Page
.
30.
48.
-
—
relyance
on
them
a
cause
of
unbelief
.
Page
.
736
,
7.
-
Profane
ones
far
enough
from
Regeneration
.
Page
.
105.
-
—
are
unbelievers
.
Page
.
723.
-
Profession
not
sufficient
to
salvation
.
Page
.
47.
-
—
is
not
Faith
.
Page
.
798.
-
Professors
little
evidence
of
Regeneration
among
them
.
Page
.
105
,
6.
-
—
oft
overborn
with
Pride
and
Passion
.
Page
.
798.
-
—
many
of
them
unbelievers
.
Page
.
7●2
.
-
—
disobedient
are
inexcusable
.
Page
.
1218.
-
Promises
God
vindicated
in
making
them
,
notwithstanding
man's
impotence
.
Page
.
190.
ad
194.
-
—
made
by
God
to
Christ
.
a
Page
.
277.
ad
281.
1077
,
8.
-
—
to
be
pleaded
by
Christ
.
Page
.
277.
-
—
unbelief
would
frustrate
them
.
Page
.
615.
-
—
pride
hinders
humbled
ones
from
taking
hold
of
them
.
Page
.
735
,
6.
-
—
can
't
be
delivered
without
Faith
in
Christ
.
Page
.
118●
.
-
—
frustrated
,
if
the
Saints
Apostacy
be
possible
.
Page
.
1351.
-
—
of
God
to
his
Church
to
be
studyed
.
Page
.
54
†
.
-
—
meditation
on
them
causes
delight
in
Prayer
.
Page
.
63
†
.
-
Prophesie
its
great
end
.
Page
.
261.
-
—
fulfilling
them
prove
Christ
sent
from
God
.
Page
.
656
,
7.
-
Vid.
Predictions
.
-
Prophetical
Office
of
Christ
,
to
be
submitted
to
gain
divine
knowledge
.
Page
.
519.
-
—
Christ
fitted
for
.
Page
.
671.
-
—
required
his
Death
and
Exaltation
.
Page
.
943.
1082
,
3.
4.
-
—
secures
Believers
and
the
Church
.
Page
.
1354.
23
†
.
-
Prosperity
no
argument
of
God's
love
or
pardon
.
Page
.
1283.
114
†
.
-
—
of
the
Churches
Enemies
before
their
ruine
.
Page
.
45
†
.
-
Punishments
why
Eternal
.
Page
.
313.
-
—
afflictions
of
Believers
,
whether
they
are
so
.
Page
.
1196.
78
,
9.
†
.
-
—
God
and
Christ
intended
not
in
this
Life
to
remove
them
.
Page
.
79
,
80
†
.
-
—
the
curse
of
them
taken
away
from
a
Believer
.
Page
.
80
†
.
103
†
.
-
—
their
nature
alter'd
as
to
them
.
Page
.
80
†
.
-
—
prejudice
not
their
Salvation
.
Page
.
81.
-
—
why
continued
.
Page
.
81
,
2
,
3
†
.
103
†
.
-
—
forbearance
of
it
no
argument
of
pardon
.
Page
.
114
†
.
-
Purgatory
groundless
.
Page
.
1202
,
3.
-
Purity
of
heart
a
means
of
divine
knowledge
.
Page
.
471
,
2.
Q.
-
QVickning
,
the
regenerate
need
.
Page
.
174.
-
—
to
be
sought
of
God
.
Page
.
224.
R.
-
REacting
sin
how
hainous
.
Page
.
5
†
.
8
†
.
-
Reason
would
perswade
to
seek
Regeneration
.
Page
.
134.
-
—
insufficient
without
Revelation
.
Page
.
513
,
4.
-
—
to
submit
to
it
.
Page
.
515.
-
—
can
't
convince
of
Unbelief
,
Page
.
602
,
3
,
-
—
pride
of
it
,
an
enemy
to
Faith
and
cause
of
unbelief
.
Page
.
715
,
734.
-
Reconciliation
twofold
.
Page
.
241
,
2.
-
—
of
men
to
God
how
to
be
understood
.
Page
.
243
,
4.
-
—
the
foundation
of
Regeneration
.
Page
.
245.
-
—
the
Father
the
authour
of
it
.
Page
.
245.
258.
ad
262.
-
—
what
it
implies
.
Page
.
246
,
7.
-
—
actual
not
before
Faith
,
nor
from
Eternity
.
Page
.
249
,
250.
-
—
by
Christ
necessary
.
Page
.
250
,
1.
-
—
none
but
the
Father
could
be
the
author
of
it
.
a
Page
.
251
ad
258.
-
—
the
agency
of
the
Father
in
Christ
in
it
.
a
Page
.
262
ad
338.
-
—
by
Christ
only
,
Page
.
355.
-
—
with
God
comfortable
,
a
Page
.
363
ad
372.
-
—
motives
to
accept
it
,
a
Page
.
372
ad
376
-
—
the
duties
consequent
on
it
.
Page
.
377.
ad
380.
-
—
daily
to
be
sought
of
God
in
Christ
.
Page
.
379.
-
—
more
difficult
than
Creation
.
Page
.
646.
-
—
to
be
valued
.
Page
.
952.
-
Redemption
.
Vid.
Reconciliation
.
-
Reformation
,
outward
alone
not
sufficient
.
Page
.
46
,
662.
-
—
whence
it
springs
.
Page
.
46
,
1317.
-
Vid.
Morality
.
-
Reformations
,
the
word
the
only
rule
of
them
.
Page
.
747
,
1294.
-
Regeneration
its
necessity
explained
.
a
Page
.
9.
ad
19.
-
—
proved
,
a
Page
.
19
,
ad
44.
a
45
,
ad
49.
134.
-
—
ignorance
of
it
to
be
lamented
,
Page
.
44
,
5.
-
—
misery
of
those
that
want
it
,
Page
.
49
,
50
,
51.
-
—
comfort
to
those
that
have
it
.
Page
.
51
,
2.
a
112
,
ad
118.
1356
,
7.
225.
-
—
evidences
of
it
to
be
cleared
up
,
why
and
how
.
Page
.
52
,
3
,
4.
-
—
to
be
sought
of
God
.
Page
.
54
,
5.
228
,
132
,
3
,
4.
218.
-
—
to
be
sought
presently
and
why
.
a
Page
.
57.
ad
62.
-
—
how
obtained
.
Page
.
62
,
3
,
4.
229
,
135
,
6.
203
,
4.
238
,
9
,
40.
-
—
difficult
to
describe
it
.
Page
.
69.
217.
-
—
its
difference
from
conversion
,
justification
,
adoption
and
sanctification
.
Page
.
70.
1
,
2.
-
—
described
.
Page
.
70.
-
—
what
it
is
not
.
Page
.
68.
a
72.
ad
75.
a
106.
ad
110.
-
—
't
is
a
change
and
of
what
kind
.
a
Page
.
75.
ad
84.
126
,
235
,
6.
-
—
a
vital
principle
.
Page
.
84
,
5.
-
—
a
habit
.
a
Page
.
85.
ad
96.
-
—
a
law
in
the
heart
.
a
Page
.
96.
ad
100.
-
—
a
likeness
to
God
.
Page
.
100.
-
—
its
rarity
and
whence
.
Page
.
105
,
237
,
242.
-
—
its
trial
.
Page
.
53.
118.
ad
124.
217
,
237
,
8.
-
—
't
is
excellent
.
Page
.
125.
130
,
133
,
209
,
223
,
227
,
237.
-
—
honourable
and
pleasant
.
Page
.
133
,
4.
-
—
attainable
by
all
.
Page
.
135.
-
—
man
not
the
author
of
it
,
proved
in
general
.
a
Page
.
140.
ad
147.
-
—
more
particularly
.
a
Page
.
147.
ad
175.
-
—
what
man
by
common
grace
can
do
towards
it
.
a
Page
.
174.
ad
187.
-
—
why
then
God
commands
it
,
&c.
a
Page
.
187.
197.
-
—
not
by
moral
suasion
only
.
Page
.
200
,
1.
-
—
God
the
efficient
of
it
.
Page
.
205
,
6
,
7.
-
—
necessary
he
should
be
.
a
Page
.
207.
ad
210.
-
—
what
attributes
of
God
manifest
in
it
.
a
Page
.
211.
ad
217.
-
—
what
kind
of
work
and
low
wrought
.
a
Page
.
217.
ad
222.
234
,
5.
-
—
to
be
ascribed
only
to
God
.
Page
.
198
,
222.
-
—
the
circumstances
of
it
to
be
considered
.
Page
.
227.
-
—
founded
on
Reconciliation
by
Christ
,
Page
.
245.
-
—
depends
on
Christs
Resurrection
.
Page
.
326.
-
—
a
means
to
divine
knowledge
.
Page
.
471.
-
—
a
means
to
raise
good
thoughts
.
Page
.
11
†
.
-
—
the
Word
the
instrument
of
it
.
Vid.
Word
.
Regenerate
their
duty
.
a
Page
.
125.
ad
132.
20●
,
2
,
3.
a
225.
ad
228.
238.
-
—
to
be
esteemed
.
Page
.
111.
-
—
their
sins
great
.
Page
.
111.
-
—
cannot
sin
,
how
understood
.
Page
.
88
,
9.
-
—
they
only
fit
to
come
to
the
Sacrament
a
Page
.
780.
ad
784.
-
—
they
may
receive
it
unworthily
.
Page
.
817.
-
—
difference
between
their
sins
,
and
other
mens
great
.
a
Page
.
89.
ad
100
†
.
-
Religion
the
Christian
,
its
excellency
above
all
others
.
a
Page
.
343.
ad
346
,
515
,
648
,
657
,
1116
,
1218.
-
—
its
wonderful
propagation
.
Page
.
209
,
507
,
517
,
614.
-
—
not
to
own
it
to
be
from
God
very
irrational
.
Page
.
656
,
7
,
8.
699
,
734.
-
—
not
to
act
according
to
it
,
a
madness
,
Page
.
743.
-
Repentance
,
whether
Adam
in
innocence
had
a
power
of
it
.
Page
.
189.
-
—
a
very
low
condition
.
Page
.
374.
-
—
not
without
knowledge
.
Page
.
407.
-
—
kept
in
life
,
how
.
Page
.
843.
-
—
can
't
satisfie
,
or
expiate
sin
.
Page
.
932
,
951.
-
—
not
right
without
mourning
for
others
sins
.
Page
.
75
†
.
-
Vid.
Godly
Sorrow
.
-
Reproach
,
the
friendship
of
Christ
a
comfort
under
it
.
Page
.
1219.
-
Reproof
a
good
man
can't
despise
it
.
Page
.
95
†
.
-
Resistance
of
grace
by
men
.
Page
.
146.
-
—
of
sin
must
be
continued
.
Page
.
17
†
.
-
Resolutions
not
to
be
made
in
our
own
strength
.
Page
.
202
,
3.
-
—
not
to
be
trusted
in
.
Page
.
222.
-
—
necessary
in
approaches
to
the
Supper
.
Page
.
752
,
3.
-
—
should
be
oft
renewed
.
Page
.
1375.
-
—
to
sin
were
it
not
for
hindrances
a
good
man
can't
have
.
Page
.
93
†
.
-
Restraints
differ
from
Regeneration
.
Page
.
109.
-
—
and
mortification
how
they
differ
.
Page
.
1318.
-
Resurrection
of
Christ
for
us
.
Page
.
67
,
326
,
7
,
-
—
promised
him
.
Page
.
282.
-
—
necessary
.
Page
.
324.
-
—
the
act
of
the
Father
.
Page
.
325
,
-
—
comfortable
to
Believers
.
Page
.
327.
-
—
how
pardon
depended
on
it
.
Page
.
106
†
.
-
—
of
our
Bodies
certain
.
Page
.
1105.
-
Vid.
Exaltation
of
Christ
.
-
Revelation
by
the
Gospel
not
insufficient
.
Page
.
142.
-
—
its
clearness
aggravates
unbelief
.
Page
.
614.
-
—
of
God
belief
due
to
it
a
dictate
of
nature
.
Page
.
647
,
8.
-
Vid.
Reason
.
-
Revenge
the
chief
object
of
it
within
.
Page
.
1314.
-
Riches
a
cause
of
unbelief
.
Page
.
738.
-
Righteousness
our
own
not
to
be
trusted
in
Page
.
599
,
907
,
951
,
1181
,
2
,
-
Vid.
Justification
.
-
—
exploded
by
the
spirit
in
conviction
,
Page
.
576.
-
—
must
vail
to
Christ
.
Page
.
669.
S.
-
SAbbath
a
probable
reason
of
its
change
.
Page
.
853.
-
Sacraments
efficacious
by
the
word
.
Page
.
233.
-
—
always
thought
needful
by
God
.
Page
.
316.
-
Sacrifices
how
acceptable
to
God
.
Page
.
316.
-
—
instituted
by
God
.
Page
.
232.
646
,
855.
948.
-
—
typical
of
Christs
death
.
Page
.
856
,
948
,
9.
1174.
-
—
answered
by
Christ
.
Page
.
857.
-
—
of
themselves
could
not
expiate
sin
,
Page
.
858
,
838
,
9.
-
—
of
what
necessary
for
man
.
Page
.
859
,
&c.
-
—
not
from
the
light
of
nature
.
Page
.
947.
-
—
were
not
and
could
not
be
the
object
of
the
Israelites
Faith
.
Page
.
1167
,
1191.
-
—
they
apprehended
some
mystery
in
them
.
Page
.
1167
,
8.
-
Sacrifice
Christ
only
fit
to
be
one
,
Page
.
861
,
940.
941
,
2.
-
—
Christ
one
in
his
humane
nature
,
Page
.
862.
-
—
of
Christ
his
value
whence
,
Page
.
862
,
899.
-
—
all
his
sacerdotal
acts
depend
on
this
,
Page
.
863.
-
—
Christ
one
for
us
,
not
himself
,
Page
.
855
,
865.
-
—
this
matter
of
comfort
to
believers
.
Page
.
871.
-
—
to
be
laid
hold
on
.
Page
.
872.
-
—
of
Christ
perfect
.
Page
.
906
,
7.
-
Saints
their
company
a
part
of
the
happiness
of
heaven
.
Page
.
42.
-
—
admiration
of
their
gifts
and
graces
make
men
slight
Christ
.
Page
.
666.
-
—
love
to
them
.
Vid.
Love
.
-
Salvation
of
Believers
certain
.
Page
.
284
,
703.
-
Vid.
Believers
.
-
—
ours
and
God's
glory
link'd
together
,
Page
.
285.
-
—
the
end
of
Christ's
commission
and
Exaltation
,
intercession
,
Page
.
302
,
336
,
1147.
-
—
all
things
necessary
for
it
in
Christs
hands
.
Page
.
673.
-
—
to
be
sought
of
Christ
.
Page
.
674.
-
—
Christ
hath
done
his
part
towards
it
.
Page
.
704
,
5.
-
—
no
want
of
evidence
of
the
way
of
it
.
Page
.
705.
-
—
only
by
Christ
.
Page
.
922.
-
Sanctification
and
Regeneration
how
they
differ
.
Page
.
72.
-
—
a
sign
of
pardon
.
Page
.
116
†
.
-
Vid.
Holiness
.
Regeneration
.
-
Satisfaction
necessary
for
sin
.
Page
.
868
,
a
9.
3
,
ad
883.
932.
-
—
not
possible
to
be
by
any
creature
.
a
Page
.
932.
ad
942.
-
—
of
Christ
declared
to
be
full
by
his
Exaltation
.
Page
.
1089.
-
Vid.
Death
of
Christ
.
Sacrifice
,
Justice
.
-
—
Popish
ones
to
be
rejected
.
Page
.
907.
-
Scriptures
studying
them
a
means
of
divine
knowledge
.
Page
.
468
,
519.
-
—
they
that
never
look
into
them
,
Unbelievers
.
Page
.
726.
-
—
men
unwilling
to
be
guided
by
them
.
Page
.
1●93
.
-
—
studying
them
a
means
to
raise
good
thoughts
.
Page
.
11
†
.
-
—
to
be
read
by
Women
.
Page
.
76
†
.
-
Seal
of
the
Covenant
the
Supper
is
.
Page
.
758.
-
Seasons
for
duty
the
fittest
to
be
chosen
.
Page
.
62
,
63
†
.
-
Secret
sins
discovered
by
the
Law
in
the
hand
of
the
Spirit
.
Page
.
573.
-
Security
of
the
Churches
enemies
the
forerunner
of
their
ruin
.
Page
.
46
†
.
-
Seed
of
Christ
who
.
Page
.
102
,
3.
-
—
promised
him
.
a
Page
.
278.
ad
281.
-
—
Christ
to
take
care
of
them
.
Page
.
281.
-
—
spirit
given
him
for
their
sakes
.
Page
.
297
,
8.
-
Vid.
Believers
.
-
Self
the
chief
end
of
a
natural
man
.
Page
.
66.
-
—
Christ
died
to
take
men
off
from
it
.
ibid.
-
—
necessary
we
should
be
,
and
no
Regeneration
till
we
are
.
Page
.
66
,
7.
-
Self-love
the
principles
of
it
contradicted
by
Unbelievers
.
Page
.
648.
-
Self-fulness
a
conceit
of
it
a
cause
of
unbelief
,
Page
.
736
,
7.
-
Sense
of
sin
,
meditation
on
that
Christ
had
a
means
of
conviction
.
Page
.
599.
-
—
of
original
sin
Vid.
Fall
.
-
—
should
be
great
in
a
Communicant
.
Page
.
752.
-
—
the
want
of
it
reproved
.
Page
.
72
,
3
†
.
-
—
no
argument
of
an
unpardon'd
state
.
Page
.
115
†
.
-
Vid.
Corruptions
.
-
Sensuality
.
Vid.
Pleasures
.
-
Service
of
God
,
evangelical
not
without
a
new
nature
.
a
Page
.
21.
ad
29.
-
—
not
accepted
from
an
unregenerate
man
.
Page
.
33
,
4.
-
—
Renewed
men
always
disposed
for
it
,
how
.
Page
.
87
,
8.
-
—
industry
and
affection
must
be
in
it
.
Page
.
377.
-
—
of
a
believer
accepted
.
Page
.
702.
-
Vid.
Believer
.
-
—
much
expected
after
pardon
.
Page
.
118
†
.
-
Vid.
Acceptation
.
Obedience
.
-
Signs
of
Grace
,
true
ones
to
be
used
in
self-examination
.
Page
.
831.
-
Simplicity
of
the
word
powerful
in
changing
men
.
Page
.
236.
-
—
minding
it
a
means
of
the
new-birth
.
Page
.
240.
-
—
necessary
in
preaching
.
Page
.
834
,
5.
-
Sin
beloved
most
opposed
by
Grace
.
Page
.
3.
-
—
the
new-Creatures
hatred
of
it
universal
,
great
.
Page
.
91.
96.
-
—
difficult
to
such
a
one
.
Page
.
95
,
6.
-
—
enmity
to
the
first
motions
of
it
a
mark
of
Regeneration
.
Page
.
123.
-
—
so
is
enmity
to
spiritual
sins
,
occasions
,
and
temptations
to
them
.
Page
.
123
,
4.
-
—
brutes
uncapable
of
it
.
Page
.
179.
-
—
many
,
though
not
all
may
be
avoided
by
common
Grace
.
Page
.
180.
1
,
2
,
3.
-
—
its
vast
power
over
narural
men
.
Page
.
197
,
198.
-
—
fully
expiated
by
Christ
.
Page
.
340.
-
—
not
to
be
spared
or
loved
.
Page
.
315.
376.
-
—
the
fruit
of
Ignorance
.
Page
.
445
,
6.
-
—
all
,
the
fruit
and
sign
of
unbelief
.
a
Page
.
649.
ad
652.
724.
-
—
God
brings
good
out
of
it
.
Page
.
667.
1364.
44
†
.
-
—
against
the
Holy-Ghost
what
.
Page
.
682.
-
—
love
to
it
the
cause
of
mens
refusal
of
Christ
.
-
—
not
known
in
its
ext●nt
,
but
by
the
Spirit
.
Page
.
557.
572.
-
—
men
love
not
a
sight
of
it
.
Page
.
566.
-
—
men
have
disguises
and
evasions
for
it
.
Page
.
568.
-
—
forgotten
revived
by
the
Spirit
.
Page
.
575.
-
—
what
,
and
what
in
it
the
Spirit
convinces
of
.
Page
.
579.
ad
583.
-
—
weakned
by
frequent
communicating
of
those
that
draw
nearest
God
,
the
blackest
.
Page
.
821.
-
—
how
great
an
evil
.
Page
.
822.
950.
-
—
to
be
forsaken
,
and
why
.
Page
.
855.
872.
883.
-
—
though
general
,
not
to
be
followed
.
Page
.
1217.
72
†
.
-
Vid.
Commons
of
sin
.
-
—
actual
the
sproutings
of
original
.
Page
.
1314.
-
—
alias
in
the
unregenerate
.
ib.
-
—
to
be
checked
immediately
.
Page
.
16
†
.
-
—
former
ones
,
how
they
may
be
improved
.
Page
.
16
,
17
†
.
-
—
small
ones
their
danger
.
Page
.
113
†
.
-
Sins
of
others
saving
knowledge
will
make
us
mourn
for
them
.
Page
.
425
,
6.
-
—
mourning
for
them
a
duty
.
Page
.
66
,
7
,
8
†
.
1369.
-
—
acceptable
.
Page
.
68
,
9
†
.
-
—
a
preservative
from
publick
judgments
.
Page
.
69
,
70
,
1
†
.
74
†
.
-
those
that
mock
,
rail
only
,
fret
,
imtate
,
or
not
mourn
aright
for
them
reproved
.
Page
.
272
†
.
-
—
comfort
to
those
that
bewail
them
.
Page
.
73
†
.
-
—
mourning
for
them
urged
.
Page
.
74
,
5
†
.
-
Sincerity
can't
be
without
a
new
nature
.
Page
.
26
,
7
,
8.
-
—
of
God
in
his
promises
,
though
he
denies
special
Grace
.
Page
.
190.
-
—
a
means
of
perseverance
.
Page
.
1370
,
1.
-
—
deliverance
delayed
to
discover
it
.
Page
.
48
†
.
-
—
mourning
for
others
sins
an
evidence
of
it
.
Page
.
69
†
.
-
—
a
preservative
from
common
judgments
.
ib.
-
—
a
sign
of
pardon
.
Page
.
115
†
.
-
Sorrow
immoderate
prevented
by
spiritual
apprehensions
.
Page
.
554.
-
—
Christ
tender
of
raising
it
in
his
distressed
people
.
Page
.
555.
-
—
godly
,
strangers
to
it
are
unbelievers
.
Page
.
726.
-
—
necessary
at
the
Sacrament
.
Page
.
752.
803.
-
—
accompanies
faith
.
Page
.
800.
-
—
how
to
try
it
.
Page
.
805.
-
—
excessive
in
a
Believer
reflects
on
Christ
.
Page
.
1149.
-
—
godly
prevents
bad
thoughts
.
Page
.
14
†
.
-
—
ungrounded
and
mistaken
,
the
best
apt
to
be
overwhelm'd
with
.
Page
.
555.
1156.
-
—
godly
a
sign
of
pardon
.
Page
.
116
†
.
-
Soveraignty
of
God
disparaged
by
the
Patrons
of
free-will
.
Page
.
152.
-
—
seen
in
Regeneration
.
Page
.
212.
226.
-
—
known
by
the
Creatures
.
Page
.
480.
-
—
struck
at
by
unbelief
.
Page
.
621
,
2.
-
—
thoughts
of
it
would
check
pride
and
envy
.
Page
.
667.
-
—
seen
in
Christ's
Death
.
Page
.
836.
-
Soul
its
substance
or
faculties
not
taken
away
in
Regeneration
.
Page
.
72
,
3.
-
—
nor
its
essential
acts
.
Page
.
73.
-
—
the
substance
of
it
the
proper
seat
of
Grace
.
Page
.
77.
-
—
the
whole
corrupt
.
Page
.
152.
-
—
its
happiness
and
perfection
,
wherein
.
Page
.
391.
400.
-
—
admirably
represent
God's
perfections
.
Page
.
480
,
81.
-
—
God
its
Creator
.
Page
.
1287.
-
Soul
of
Christ
fitted
with
gifts
.
Page
.
251.
-
—
its
Glory
in
Heaven
.
Page
.
1094.
-
Spirit
the
end
of
his
coming
.
Page
.
17
,
18
,
556
,
7.
-
—
his
motions
to
be
entertain'd
and
improved
.
Page
.
63.
209.
224.
470.
596.
1376.
17
†
.
18
†
.
-
—
new
Creatures
like
him
.
Page
.
103.
-
—
natural
men
can
cherish
his
motions
.
Page
.
186.
-
—
wronged
by
the
Patrons
of
free-will
.
Page
.
199.
-
—
fitted
Christ
to
be
Redeemer
.
Page
.
290.
-
—
given
him
by
the
Father
,
and
why
.
a
Page
.
290.
ad
298.
672.
-
—
his
mission
an
evidence
of
Christ's
acceptation
.
Page
.
317.
897.
-
—
his
mission
argues
our
ignorance
.
Page
.
484
,
5.
-
—
the
fruit
of
Christ's
Death
.
Page
.
897.
-
—
conferr'd
after
his
Exaltation
.
Page
.
335.
1097.
1099.
-
—
his
Death
and
Ascension
necessary
to
the
sending
him
.
Page
.
555
,
6.
-
—
his
presence
better
than
Christ's
bodily
one
.
Page
.
556.
-
—
his
motions
how
discern'd
.
Page
.
595.
-
—
oppos'd
by
unbelief
.
Page
.
629
,
630.
-
—
engaged
to
preserve
a
Believer
.
Page
.
1346
,
1347.
-
Spirituality
of
God
known
by
the
Creatures
.
Page
.
480.
-
States
but
two
,
Saving
,
and
Damning
.
Page
.
9.
-
Suasion
moral
only
,
can't
convert
.
Page
.
70.
200.
217.
-
Lords
Supper
,
its
end
for
shewing
forth
Christ's
Death
.
Page
.
748.
758.
-
—
a
necessary
memorial
of
it
.
Page
.
749.
-
—
what
in
Christ's
Death
it
sets
forth
.
Page
.
750
,
1.
-
—
how
Christ's
Death
to
be
shewn
forth
in
it
.
Page
.
752
,
3
,
4.
-
—
of
the
frequent
celebration
of
it
.
Page
.
755
,
6.
-
—
very
requisite
.
Page
.
756.
ad
762.
-
—
the
neglect
of
it
lamented
.
Page
.
762.
-
—
neglectors
of
it
urg'd
,
and
their
objections
answer'd
.
a
Page
.
757.
ad
768.
-
—
a
continuing
ordinance
to
the
end
of
the
world
,
and
why
.
a
Page
.
769.
ad
.
774.
-
—
no
longer
than
till
Christ
comes
.
Page
.
775.
-
—
Examination
before
it
necessary
.
Page
.
777.
793
,
4
,
5
,
6.
-
—
object
of
examination
before
it
.
Page
.
777.
796.
-
—
unregenerate
men
must
not
come
to
.
a
Page
.
777.
ad
784.
-
—
assurance
not
as
necessary
qualification
.
Page
.
783
,
4.
-
—
ignorant
ones
must
not
come
to
.
Page
.
784.
ad
787.
-
—
what
knowledge
requisite
to
qualifie
.
ibid.
-
—
nor
men
in
a
course
of
sin
.
Page
.
787.
-
—
what
sins
debar
.
ibid.
-
—
not
a
converting
Ordinance
.
Page
.
790.
ad
792.
-
—
Judas
not
at
it
.
Page
.
793.
-
—
Faith
to
be
examined
before
,
and
acted
in
it
.
Page
.
798.
802.
-
—
and
godly
sorrow
.
Page
.
803.
-
—
and
love
to
God
.
Page
.
806.
-
—
and
love
to
the
Saints
.
Page
.
810
,
11.
-
—
and
holy
desires
.
Page
.
811.
T.
-
TEaching
others
a
means
of
encreasing
a
mans
own
knowledge
.
Page
.
473.
-
Temptations
Regeneration
a
comfort
against
them
.
Page
.
115.
-
—
enmity
to
them
a
mark
of
Regeneration
.
Page
.
124.
-
—
to
unbelief
,
not
complyed
with
,
not
unbelief
.
Page
.
606.
-
—
good
brought
by
God
out
of
them
.
Page
.
667.
-
—
Believers
shall
have
assistance
in
,
and
success
over
them
.
Page
.
1104
,
5.
1144
,
5.
1152.
-
—
remembrance
of
former
mercies
a
motive
to
resist
them
.
Page
.
1311.
-
—
former
prevailing
ones
,
if
not
so
now
,
a
sign
of
mortification
.
Page
.
13●8
.
-
Testament
the
old
to
be
studied
.
Page
.
853.
-
Thank●ulness
,
deliverance
delayed
to
promote
it
.
Page
.
49
†
.
-
Thoughts
changed
in
Regeneration
.
Page
.
82.
-
—
a
natural
man
hath
some
power
over
them
.
Page
.
182.
-
—
unbelieving
,
if
resisted
,
not
unbelief
.
Page
.
606.
-
—
of
man
naturally
universally
evil
,
and
highly
provoking
.
Page
.
2
†
.
-
—
what
are
sinful
.
Page
.
2
,
3
†
.
-
—
sinful
,
aggravated
by
delight
,
contrivance
,
and
reacting
.
Page
.
4
,
5
†
.
-
—
are
sins
.
Page
.
5
,
6
,
7
†
.
-
—
worse
than
evil
actions
.
Page
.
7
,
8
,
9
†
.
-
—
reproof
to
those
that
entertain
them
.
Page
.
10
†
.
-
—
to
be
supprest
.
Page
.
10
,
11
†
.
-
—
good
ones
,
how
to
be
raised
.
a
Page
.
11.
ad
14
†
.
-
—
bad
ones
how
prevented
.
a
Page
.
14.
ad
16
†
.
-
—
evil
ones
,
how
to
be
ordered
when
they
intrudo
.
Page
.
16
,
17
†
.
-
—
good
ones
,
how
to
be
ordered
when
they
appear
.
Page
.
17
,
18
†
.
-
Time
lost
,
if
not
spent
in
getting
Divine
knowledge
.
Page
.
463
,
4.
-
Transubstantiation
groundless
.
Page
.
777.
815
,
6
,
7.
853.
1094.
11-10
.
-
Tree
of
Life
no
Type
of
Christ
Page
.
730.
-
Troubles
,
Regeneration
a
comfort
in
them
.
Page
.
115.
-
—
and
reconciliation
.
Page
.
368.
-
—
and
saving
knowledge
.
Page
.
449.
-
—
meditation
on
Christ's
Exaltation
would
make
us
couragious
under
them
.
Page
.
1107.
-
—
Christ
tender
of
his
people
in
them
.
Page
.
1156.
-
—
Christ
doth
not
remove
,
but
comfort
under
.
Page
.
1157.
-
—
promise
of
the
Churches
stability
a
comfort
in
them
Page
.
38
,
9
†
.
-
—
sharp
,
to
be
expected
and
provided
for
.
Page
.
53
†
.
-
—
should
not
put
us
out
of
the
way
of
duty
.
Page
.
1217.
54
†
.
56
†
.
-
Vid.
Afflictions
.
-
Trust
must
be
in
God
only
.
Page
.
202
,
3.
-
—
in
God
exercis'd
by
Christ
.
Page
.
313.
904.
-
—
the
effect
of
saving
knowledge
.
Page
.
428.
-
—
will
be
in
God
or
something
else
,
Page
.
621.
-
—
a
strong
ground
for
it
in
the
Churches
greatest
miseries
Page
.
37
†
.
-
Truth
of
God
overthrown
by
the
Patrons
of
Free-will
.
Page
.
159
,
160.
-
—
appears
in
Regeneration
.
Page
.
213.
-
—
honoured
in
Christ
.
Page
.
250
,
511.
-
—
affronted
by
unbelief
.
a
Page
.
612.
ad
616.
-
—
the
glory
of
God
.
Page
.
613.
-
—
highly
valued
by
him
.
Page
.
616.
-
—
engaged
for
the
safety
of
a
believer
.
Page
.
679.
-
—
for
the
damnation
of
an
Unbeleiver
,
Page
.
702.
-
—
rendred
satisfaction
by
Christ
necessary
.
a
Page
.
923.
ad
926.
-
—
the
first
object
of
Faith
.
1161.
-
—
engaged
for
Sions
stability
.
Page
.
31
†
.
-
Truths
not
believing
some
,
is
not
unbelief
.
Page
.
606
,
7.
-
—
those
of
Christ
man
an
enemy
to
.
Page
.
714
,
15.
-
Types
of
Christ
,
things
and
persons
that
were
so
most
largely
spoken
of
in
Scripture
.
Page
.
261.
-
—
of
Christ's
death
.
a
Page
.
947.
ad
950.
-
Vid.
Sacrifices
.
U.
-
UNbelief
how
great
a
sin
.
Page
.
298
,
284
,
304.
-
—
an
unworthy
dealing
with
God
and
Christ
.
Page
.
353
,
4.
655
:
-
—
spiritual
apprehensions
an
antidote
against
it
.
Page
.
554.
-
—
the
World
understands
it
not
to
be
a
sin
.
Page
.
558.
-
—
the
fountain
of
all
sin
.
Page
.
601
,
649.
ad
652.
-
—
the
band
of
all
sin
.
Page
.
602
,
675.
6
,
7
,
8.
-
—
t
is
the
greatest
sin
,
proved
in
general
.
a
Page
.
602
ad
605.
908
,
9.
-
—
what
it
is
not
.
a
Page
.
605
ad
608.
-
—
what
is
it
.
Page
.
608
,
9
,
10.
-
—
it
affronts
God
in
all
his
Attributes
.
a
Page
.
612.
ad
623.
-
—
its
malignity
against
Christ
.
a
Page
.
624.
ad
629
,
1149.
-
—
and
the
spirit
.
Page
.
629
,
630.
-
—
as
bad
,
nay
worse
than
the
Jews
crucifying
Christ
,
a
Page
.
630.
ad
640.
-
—
like
the
Devils
first
sin
,
nay
worse
.
a
Page
.
640.
ad
645
,
740.
-
—
like
Adam's
sin
,
nay
worse
,
Page
.
645
,
6
,
7.
730.
-
—
a
sin
against
the
law
of
nature
.
Page
.
647
,
8.
9.
-
—
defiles
the
choicest
faculties
.
Page
.
652
,
3.
-
—
most
odious
to
God
.
Page
.
653.
-
—
the
Patience
of
God
where
't
is
total
or
partial
,
great
.
Page
.
653
,
4.
699.
-
—
its
blackness
a
motive
to
Faith
.
Page
.
655.
-
—
speculative
irrational
.
Page
.
656
,
7
,
8.
699.
734
,
5.
743.
-
—
practical
irrational
.
Page
.
658
,
700
,
1.
699
,
700
,
1.
741.
743.
-
—
ungrateful
.
Page
.
659
,
687
,
8
,
9.
-
—
inexcusable
.
Page
.
659
,
689
,
690
,
1.
-
—
what
kind
of
misery
follows
it
.
Page
.
659
,
695
,
6
,
7
,
8.
-
—
all
should
be
sensible
of
it
,
and
why
.
Page
.
660
,
1
,
2.
743
,
4.
-
—
watch
against
it
.
Page
.
662
,
3.
744.
-
—
endeavour
to
come
out
of
a
state
of
it
.
Page
.
663
,
4.
742
,
3.
-
—
praise
due
from
those
that
are
got
out
of
it
.
Page
.
664.
-
—
eternal
wrath
unavoidably
follows
it
.
Page
.
374
,
a
675.
ad
686.
692
,
3
,
4.
908.
1201
,
2.
-
—
why
eternal
wrath
follows
it
.
a
Page
.
686
ad
692.
-
—
not
the
only
sin
that
damns
.
Page
.
675.
-
—
Gods
anger
chiefly
discovered
against
it
.
Page
.
684
,
5
,
6.
-
—
we
should
be
sensible
of
the
misery
that
attends
it
.
Page
.
703
,
4.
-
—
and
the
justice
of
that
misery
.
a
Page
.
704
ad
707.
-
—
't
is
just
.
ibid.
-
—
to
be
detested
.
Page
.
707.
-
—
common
among
professors
.
Page
.
712
,
13.
-
—
the
sin
of
the
old
World
.
Page
.
713
,
717.
-
—
natural
to
man
.
a
Page
.
714.
ad
719.
-
—
its
causes
.
Page
.
284.
a
730.
ad
740.
-
—
its
frequency
to
be
lamented
.
Page
.
740
,
1.
-
—
directions
against
it
.
Page
.
742
,
3.
-
Vnbelievers
who
are
.
a
Page
.
719.
ad
730
,
786.
-
Vnderstanding
the
first
blot
of
sin
was
on
it
.
Page
.
153.
-
—
of
man
its
blindness
.
Page
.
153
,
565.
-
—
some
notions
left
in
it
.
Page
.
179.
-
—
Regeneration
begins
in
it
,
and
how
't
is
wrought
upon
,
a
Page
.
218
,
ad
220.
440
,
470.
-
—
enlightned
by
the
spirit
in
conviction
.
Page
.
574.
-
—
enlightned
in
a
renewed
man
,
Page
.
92
†
.
-
Vnregenerate
their
actions
only
seemingly
good
.
Page
.
22
,
3.
-
—
their
misery
.
Page
.
49
,
50
,
51.
133.
-
—
their
condemnation
whether
simply
for
not
being
regenerate
.
Page
.
178.
-
—
conscience
awakened
accuses
more
for
wilful
sins
than
for
being
unregenerate
.
Page
.
183.
-
—
must
not
come
to
the
Supper
.
Page
.
777.
a
780
ad
784.
-
—
sin
alive
in
them
.
Page
.
1314.
-
Vnion
of
the
two
natures
fitted
Christ
to
be
a
Redeemer
.
Page
.
287
,
291.
-
—
by
the
Holy
Ghost
,
Page
.
290.
-
—
with
God
and
Christ
not
without
regeneration
.
Page
.
31
,
2.
-
—
of
a
believer
with
Christ
the
ground
of
imputation
.
Page
.
869
,
1200.
-
—
makes
him
happy
.
Page
.
701.
-
—
in
the
Lords
Supper
.
Page
.
762.
-
—
explained
.
Page
.
1339.
-
—
by
Faith
.
Page
.
1200.
-
—
the
foundation
of
communion
.
Page
.
1341
,
2.
-
Vnworthy
receiving
the
Sacrament
,
what
a
Page
.
816.
ad
819.
-
—
its
sinfulness
.
Page
.
819.
-
—
its
danger
.
Page
.
8●0
-
—
to
be
examined
and
avoided
.
Page
.
822.
-
Voluntary
services
from
a
regenerate
man
and
him
only
.
Page
.
24
,
89.
-
—
Christs
death
was
.
Page
.
384
,
837
,
877
,
918
,
106
†
.
-
—
its
voluntariness
explained
.
Page
.
877.
8
,
9.
-
—
proved
.
Page
.
880.
-
—
necessary
it
should
be
.
Page
.
881.
W.
-
WAnts
of
believers
shall
be
supplied
.
Page
.
340.
-
Watchfulness
over
our
hearts
a
means
of
Mortification
.
Page
.
1321.
-
—
a
means
to
pervert
bad
thoughts
.
Page
.
15
†
.
-
—
to
be
join'd
with
Prayer
.
Page
.
17
†
.
-
Weak
Grace
.
Vid.
Grace
.
-
Will
,
those
that
are
weak
in
Grace
should
see
how
that
stands
.
Page
.
117.
-
—
naturally
corrupt
.
Page
.
143.
152.
-
—
cannot
regenerate
it self
.
a
Page
.
144.
ad
147
,
a
156.
ad
174.
-
—
cannot
co-operate
with
God
in
Regeneration
.
a
Page
.
171
,
ad
174.
-
—
its
Liberty
.
Vid.
Liberty
.
-
—
conceits
of
its
freedom
in
spirituals
,
groundless
,
proud
,
dangerous
.
Page
.
198.
ad
202.
-
—
God
only
can
work
on
.
Page
.
208.
-
—
not
left
in
indifferency
in
Regeneration
.
Page
.
214
,
221
,
226.
-
—
immediately
wrought
on
in
it
.
Page
.
220
,
453.
-
—
not
compelled
in
it
.
Page
.
221.
-
—
subjecting
Gods
grace
to
it
absurd
.
Page
.
1353.
-
—
of
a
renew'd
man
changed
.
Page
.
92
†
.
-
Vid.
Regeneration
.
-
Wilfulness
the
cause
of
mens
ruin
.
Page
.
705
,
6.
-
Vid.
Impotence
.
-
Wisdom
of
God
overthrown
by
the
Patrons
of
free-will
.
Page
.
157.
-
—
in
governing
free
agents
.
Page
.
179.
-
—
not
disparaged
in
his
commands
and
promises
though
special
grace
be
denied
.
Page
.
191.
-
—
displayed
in
Regeneration
.
Page
.
214.
-
—
glorified
in
Christ
.
Page
.
250
,
257
,
344
,
505.
-
—
Christ
filled
with
and
why
.
Page
.
295.
1133.
-
—
known
by
the
Creatures
.
Page
.
479.
-
—
disparaged
by
unbelief
.
Page
.
616
,
17
,
18.
-
—
hinders
an
unbelievers
Salvation
.
Page
.
680.
-
—
required
satisfaction
for
sin
.
Page
.
925.
-
—
engaged
to
secure
weak
Grace
.
Page
.
1327
,
1352.
-
—
in
the
destruction
of
the
Churches
enemies
.
Page
.
51
†
.
-
Word
valuation
and
relish
of
it
a
mark
of
Regeneration
.
Page
.
121.
-
—
natural
men
have
power
to
attend
on
it
,
and
consider
it
.
Page
.
184
,
5
,
6.
-
—
Regeneration
doth
not
depend
meerly
on
it
.
Page
.
222.
-
—
the
instrument
of
Regeneration
.
Page
.
231.
-
—
what
kind
of
instrument
.
Page
.
232
,
3
,
4.
239.
-
—
but
an
instrument
.
Page
.
234.
-
—
how
regeneration
wrought
by
it
.
Page
.
234.
-
—
God
to
be
blessed
for
it
.
Page
.
238.
-
—
to
be
prized
.
ibid.
-
—
its
preservation
and
success
to
be
prayed
for
.
ibid.
-
—
to
be
attended
on
in
order
to
Regeneration
,
and
how
.
Page
.
239
,
40
,
1.
-
—
encrease
of
knowledge
to
be
drawn
from
it
.
Page
.
457.
-
—
powerful
in
the
hand
of
the
spirit
.
Page
.
594
,
5.
-
—
attending
on
it
and
pressing
it
on
the
Conscience
,
a
means
of
conviction
.
Page
.
600.
-
—
only
appointed
to
work
Faith
.
Page
.
792.
-
—
the
only
rule
whereby
to
try
our selves
.
Page
.
831.
-
Vid.
Gospel
.
Means
of
Grace
.
Ordinances
.
Scriptures
.
-
World
regenerate
should
live
above
it
.
Page
.
129.
-
—
can
't
be
the
happiness
of
the
Soul
.
Page
.
391.
-
—
saving
knowledge
weans
from
it
,
Page
.
427.
-
—
they
that
are
in
love
with
it
,
Unbelievers
.
Page
.
727.
-
—
desires
of
it
a
cause
of
Unbelief
.
Page
.
737
,
8
,
9.
-
—
meditation
on
Christs
Exaltation
would
lift
up
above
it
.
Page
.
1107.
-
—
not
entangling
our selves
with
it
a
means
to
prevent
bad
thoughts
.
Page
.
14
†
.
-
Women
should
Read
the
Scriptures
.
Page
.
76
†
.
-
—
the
first
punishment
continued
on
them
and
why
.
Page
.
78
†
.
81
,
2
,
3
†
.
-
—
of
what
nature
that
punishment
is
,
Page
.
78
,
79
†
.
-
—
their
Salvation
not
hindred
by
it
,
Page
.
79
†
.
-
—
mercy
of
God
to
them
in
it
.
Page
.
84
†
.
-
—
Child-bearing
their
duty
.
Page
.
84
,
5
,
6
†
.
-
Worship
to
be
performed
through
Christ
.
Page
.
355.
-
—
true
can't
be
without
knowledge
,
Page
.
401
,
2
,
3.
-
—
the
light
of
nature
shews
somewhat
of
its
manner
.
Page
.
480.
-
—
distractions
in
it
sinful
.
Page
.
819.
-
—
few
distractions
in
it
a
sign
of
Mortification
.
Page
.
1319.
-
Vid.
Service
.
-
Wrath
of
God
appeas'd
by
Christs
death
.
Page
.
838
,
852.
-
—
the
spirit
discovers
it
by
the
Law
.
Page
.
573.
Z.
-
ZEal
ignorant
a
great
enemy
to
Christianity
.
Page
.
554.
FINIS
.
ERRATA
.
PAge
.
10.
Line
5.
add
,
Sin
.
But.
p.
58.
l.
44.
to
fruits
add
first
,
p.
80.
l.
3.
for
i
as
r.
is
.
p.
127.
l.
9.
r.
rooted
.
p.
137.
l.
pen.
after
.
and
add
[
the
other
.
p.
151.
l.
41.
dele
is
.
p.
187.
l.
pen.
dele
in
.
p.
202.
l.
2.
r.
shrewd
.
p.
225.
l.
50.
r.
united
.
p.
255.
l.
45.
for
[
?
]
put
[
,
]
p.
260.
l.
8.
r.
unlikely
.
p.
270.
l.
25.
r.
them
.
p.
271.
l.
18.
r.
builds
his
.
p.
276.
l.
3.
dele
then
.
p.
292.
l.
52.
r.
Christ
being
.
p.
375.
l.
6.
for
was
r.
is
.
p.
378.
l.
35.
r.
Conduit
.
p.
405.
l.
4.
r.
composition
.
p.
448.
l.
4.
dele
of
.
p.
588.
l.
44.
before
to
,
add
able
.
p.
678.
l.
38.
r.
scourge
.
p.
711.
l.
14.
dele
been
.
p.
736.
l.
49.
r.
that
they
.
p.
798.
l.
9.
r.
soul
indeed
.
p.
827.
l.
36.
r.
bemist
.
p.
843.
l.
42.
r.
needs
.
p.
878.
l.
35.
dele
first
.
p.
924.
l.
23.
dele
him
.
p.
932.
l.
23.
r.
capable
.
p.
1131.
l.
19.
r.
incense
.
p.
1136.
l.
7.
for
yet
r.
that
.
l.
39.
add
not
.
p.
1138.
l.
39.
r.
them
.
p.
1328.
l.
40.
r.
hand
of
.
p.
1365.
l.
37.
r.
delight
.
In
the
SVPPLEMENT
.
Page
.
53.
l.
46.
for
1620.
r.
1260.
p.
66.
l.
35.
before
[
be
]
add
hearts
.
p.
80.
r.
fell
.