ROM.
VIII
.
13.
If
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
HEre
is
Life
and
Death
laid
down
before
you
,
If
ye
walk
after
the
flesh
,
ye
shall
die
:
a
dreadful
word
,
spoke
even
to
those
who
are
in
Christ
,
and
to
whom
there
is
no
Condemnation
,
who
yet
need
to
be
warned
of
their
danger
.
Conditional-threatnings
may
be
mustered
to
them
,
without
bringing
them
back
to
a
spirit
of
bondage
;
and
the
Lord
works
on
their
fear
,
as
well
as
on
their
love
and
will
have
them
keep
one
eye
on
Hell
,
and
another
on
Heaven
:
or
rather
,
he
'l
sometimes
have
them
look
behind
them
,
that
at
the
sight
of
Hell
and
Wrath
,
they
may
flye
the
faster
to
the
Hope
that
's
set
before
them
:
do
not
deceive
your selves
with
an
opinion
of
your
Priviledges
.
Well
then
,
What
must
we
do
that
we
may
be
saved
?
the
words
of
the
Text
tells
you
:
where
mark
,
that
the
Apostle
is
speaking
to
such
as
are
in
Christ
:
If
ye
ask
what
an
unrenewed
man
should
do
to
be
saved
?
the
Scripture
Answers
,
Believe
in
the
Lord
Jesus
Christ
,
Act.
16.
1
Joh.
3.23
.
Get
into
Christ
.
But
if
ye
ask
,
What
the
man
that
is
in
Christ
shall
do
?
the
Text
tells
you
,
which
takes
in
,
or
rather
supposes
holy
walking
,
or
walking
after
the
Spirit
;
for
as
light
comes
in
,
darkness
goes
out
:
so
that
Mortification
is
one
part
of
the
Condition
upon
which
we
attain
the
possession
of
eternal
Life
,
though
it
be
by
faith
,
by
our
first
believing
,
that
we
acquire
a
right
to
it
.
Now
in
the
words
,
we
have
,
1.
The
Act
enjoyned
,
Mortifie
.
2.
The
Object
about
which
it
is
conversant
.
3.
The
way
or
the
means
by
which
this
is
to
be
effected
,
through
the
Spirit
:
4.
The
Promise
annexed
,
Ye
shall
live
:
5.
The
Conditionality
of
the
Promise
:
If
,
&c.
For
the
first
,
What
it
is
,
we
shall
after
shew
;
only
now
the
Original
word
signifies
,
to
slay
,
to
pursue
to
Death
.
Sin
is
not
at
once
slain
,
itgets
a
deaths-stroke
,
by
the
first
saving-work
of
grace
:
it
never
recovers
that
;
but
yet
it
dies
but
lingringly
(
therefore
called
a
Crucifixion
)
;
and
it
s
a
great
part
of
the
Christians
work
to
follow
it
to
death
,
to
be
driving
nails
into
it
,
and
keep
it
bleeding
till
it
expire
.
For
the
second
,
Let
us
observe
the
various
Scripture-expressions
:
as
1.
Flesh
,
so
frequently
in
this
Chapter
;
this
sometimes
signifies
the
state
of
the
natural
man
:
he
that
is
in
the
flesh
cannot
please
God
;
so
John
3.6
.
Sometimes
the
remainder
of
sin
in
the
Regenerate
,
Gal.
5.16
.
And
so
we
read
of
the
works
of
the
flesh
,
Gal.
5.19
,
these
are
the
deeds
of
the
flesh
.
2.
Sin
is
spoke
of
as
a
body
,
as
in
the
Text
;
sometimes
called
a
body
of
sin
,
Rom.
6.6
.
Sometimes
,
the
body
of
this
death
,
Rom.
7.24
.
It
's
a
Body
,
not
a
Phantasm
,
we
are
to
conflict
with
:
it
's
not
to
beat
the
air
we
are
called
to
:
its
weight
is
not
found
,
because
it
is
in
its
place
,
in
its
Element
.
Now
this
Body
hath
various
Members
,
these
we
are
to
mortifie
:
Col.
3.5
.
The
stump
of
sin
cannot
be
got
out
,
but
we
must
be
daily
mutilating
it
,
and
cutting
off
its
members
:
the
stump
we
cannot
pluck
up
;
the
body
and
mass
of
in-dwelling
sin
we
cannot
discern
,
nor
reach
;
but
its
deeds
and
workings
we
feel
.
And
albeit
Gods
faving-work
upon
the
Soul
(
wherein
we
are
passive
)
does
wound
and
weaken
the
Body
,
sin
:
yet
any
work
of
grace
wherein
we
are
active
,
does
immediately
only
strike
at
the
members
of
sin
,
and
at
the
deeds
of
it
:
therefore
says
the
Text
,
If
,
&c.
mortifie
the
deeds
of
the
body
.
3.
Sin
is
called
a
Man
,
an
old
Man
,
to
hold
forth
the
strength
and
cunning
of
it
,
and
its
interest
in
the
soul
and
body
of
a
man
.
It
's
not
a
dead
Carcass
;
nor
is
it
seated
only
in
the
outward
members
of
a
man
:
Now
we
read
of
the
deeds
of
this
old
man
,
Col.
3.9
,
Lye
not
one
to
another
,
seeing
you
have
put
off
the
old
man
with
his
deeds
:
these
are
the
same
with
the
deeds
of
the
Body
.
3.
By
the
Spirit
,
is
here
understood
,
first
and
mainly
the
Holy
Ghost
;
by
whose
immediate
Efficiency
this
work
is
effected
:
yet
,
2.
May
be
taken
in
also
,
the
graces
of
the
Spirit
,
by
the
acting
of
which
this
work
is
carried
on
.
Now
from
the
words
,
I
shall
take
occasion
to
speak
to
these
particulars
in
short
:
1.
What
Mortification
is
.
2.
What
's
the
Object
and
extent
of
it
.
3.
The
necessity
of
it
.
4.
What
is
the
work
of
the
Spirit
in
it
.
5.
I
shall
apply
the
whole
.
For
the
first
:
It
's
necessary
in
the
first
place
,
to
shew
you
some
bastard-kinds
of
Mortification
,
whereby
ye
may
know
what
it
is
not
.
The
first
is
,
A
Philosophick
mortification
to
such
things
as
are
seen
by
the
light
of
Nature
to
be
empty
and
unsatisfactory
,
for
Reason
may
go
far
here
;
hence
some
of
the
old
Philosophers
seemed
to
contemn
Riches
,
and
to
be
above
trouble
for
outward
changes
,
as
Diogenes
,
&c.
Yet
they
were
either
but
Dissemblers
,
as
Seneca
,
who
writes
against
Avarice
,
and
tells
us
,
That
Nature
was
satisfied
with
water
for
Drink
,
and
with
a
house
of
Turf
;
yet
he
was
a
Covetous
man
.
So
was
Cicero
an
aspiring
man
,
for
as
much
as
he
writes
against
Pride
,
not
by
the
Spirit
and
the
Cross
of
Christ
,
but
from
meer
moral
Considerations
,
as
that
of
the
old
Pagans
(
revived
again
by
some
who
call
themselves
Christians
)
who
taught
men
to
moderate
their
inordinate
desires
and
passions
,
by
the
precepts
and
habits
of
moral
Virtue
.
This
especially
flourished
among
the
old
Family
of
Philosophers
,
called
Stoicks
,
who
pretended
to
be
without
all
passions
,
which
(
said
they
)
were
not
incident
to
wise
men
.
If
they
met
with
any
extraordinary
mischance
,
they
thought
a
wise
man
might
step
out
at
any
door
he
would
,
into
their
imaginary
heaven
and
happiness
.
Hence
Cato
,
who
was
the
Worlds-Wonder
for
his
Wisdom
,
stabbed
himself
;
and
his
Servants
finding
him
,
bound
up
his
wound
,
which
when
they
were
gone
,
he
teared
open
again
:
yet
not
expiring
soon
enough
,
he
was
forced
to
use
some
other
violence
to
himself
.
So
Seneca
and
others
.
Now
this
way
of
Mortification
,
all
who
deny
the
necessity
of
special
Grace
(
as
Pelagians
,
Arminians
,
Quakers
)
must
needs
fall
into
:
for
whatever
different
names
they
give
to
any
word
,
principle
or
power
;
yet
if
common
to
every
man
,
it
's
still
but
Nature
,
which
is
capable
of
improvement
:
and
indeed
how
far
common
Reason
may
be
improved
to
the
regulating
of
a
mans
passions
,
is
plain
from
the
manifold
instances
of
old
and
late
Moralists
,
to
the
shame
of
many
called
Christians
.
Yet
plain
it
is
,
that
they
did
but
keep
under
their
lusts
,
and
not
mortifie
them
:
and
that
by
their
depressing
one
lust
,
they
did
but
exalt
another
;
as
those
who
died
for
their
Countrey
,
and
forfook
all
for
meer
love
of
Learning
;
But
what
avails
it
(
says
one
)
to
be
dead
to
a
bit
of
Clay
,
and
alive
to
Vain-glory
,
which
is
indeed
the
life
of
Sin
,
and
of
the
Old-Man
.
Pride
especially
did
grow
upon
the
ruines
of
other
lusts
:
so
that
their
seeming
Self-denial
and
Motification
,
was
really
but
Self-magnifying
.
Yea
,
to
that
height
of
Pride
did
some
of
them
grow
up
,
that
Lucretius
and
Seneca
endeavoured
by
Argument
to
exalt
their
virtuous
men
above
their
gods
:
in
as
much
as
these
were
necessarily
good
;
But
men
were
such
voluntarily
and
by
choice
and
whoever
now
they
be
,
who
would
lessen
●●●●tural
pravity
and
misery
,
and
who
oppose
the
imputed
Righteousness
of
Christ
,
and
Justification
by
Faith
,
(
whatever
their
seeming
mortification
and
moral
endowments
be
)
they
must
needs
fall
into
the
same
Condemnation
;
for
ignorance
of
these
grand
Truths
,
was
the
root
that
the
Pagan
Arrogance
grew
upon
:
as
for
that
inward
Tranquility
that
followed
the
moderation
of
their
passions
,
it
was
but
a
Lye
.
2.
A
second
Bastard-way
of
Mortification
,
is
that
of
the
Papists
,
it
stands
in
some
outward
severities
:
as
lying
on
the
Earth
,
whipping
themselves
,
going
bare-footed
,
with
Ropes
about
their
waists
begging
:
living
in
Cells
,
Hermitages
,
Vows
of
Poverty
,
and
single
life
.
They
suppose
,
says
Luther
,
That
when
they
enter
their
Cells
,
that
they
are
crucified
to
the
World
,
when
indeed
they
are
crucified
to
Christ
,
and
Christ
to
them
,
Pride
and
Self-righteousness
being
thereby
quickned
.
We
may
as
well
sacrifice
our
lives
,
as
shed
a
drop
of
blood
,
in
such
a
way
as
Baals
Priests
did
,
which
had
the
same
ground
and
bottom
that
Popish-whippings
and
Penances
have
.
But
what
Pride
,
Epicurism
,
and
monstrous
lusts
have
been
,
and
are
cherished
under
these
pretences
,
I
need
not
tell
you
.
We
grant
,
That
to
keep
the
body
in
subjection
,
is
a
part
,
and
a
means
of
further
mortification
.
But
this
is
not
to
be
done
by
rigour
and
cruelty
:
But
by
the
sparing-use
of
outward
Comforts
,
and
refusing
to
gratifie
the
inordinate
desires
of
the
flesh
.
Some
such
severities
,
as
going
naked
,
&c.
some
Quakers
have
also
espoused
,
but
this
is
not
through
the
Spirit
to
mortifie
,
&c.
These
means
of
mens
devising
,
do
but
cherish
Self-righteousness
and
Pride
.
Satan
is
not
so
easie
as
to
be
beaten
or
buffeted
out
:
were
he
to
preach
,
he
would
preach
such
Doctrine
as
this
,
and
prescribe
such
Methods
:
witness
some
Pagans
,
who
in
these
have
out-gone
Papists
.
A
3d
false
way
of
Mortification
,
is
that
of
the
Antinomians
,
who
place
it
in
the
want
,
or
suppressing
of
all
challenges
of
inward
sense
and
trouble
for
sin
;
these
they
cry
down
as
Legal
,
and
the
ground
of
this
is
another
no
less
Error
,
viz.
That
what
is
sin
in
others
,
is
none
in
them
:
suppose
even
gross
outward
wickedness
.
But
our
Lord
came
to
redeem
Sinners
,
not
sin
:
He
justifies
our
persons
,
not
our
sins
:
this
were
the
way
to
vivifie
sin
,
and
to
mortify
holiness
.
Sure
David
knew
not
then
what
mortification
meant
,
Psal.
51.3
.
But
I
will
not
rake
into
the
ashes
of
this
(
I
hope
)
buried
Error
.
The
4th
false
way
of
Mortification
,
is
that
which
lies
in
refraining
from
ourward
impieties
:
whereas
the
first
motions
of
sin
,
if
not
consented
to
,
are
pleaded
not
to
be
sin
.
Thus
Papists
and
Quakers
:
for
these
last
have
espoused
this
among
other
Popish
Errours
:
and
if
they
fall
not
into
gross
impieties
,
they
blasphemously
father
them
upon
the
holy
Spirit
.
But
are
not
the
first
motions
,
the
deeds
of
the
body
?
do
they
not
flow
from
some
evil
principle
or
habit
in
the
Soul
?
if
they
do
,
they
are
to
be
mortified
:
if
you
say
,
we
mortifie
them
,
when
we
consent
not
to
them
:
I
answer
,
Mortification
imports
more
,
even
the
extirpation
,
and
as
much
as
may
be
,
the
supression
of
them
;
for
their
very
being
in
the
Soul
is
irksome
to
the
godly
man
:
the
new
creature
cannot
bear
them
,
Rom.
7.24
,
25
;
and
were
it
not
for
Christ
,
we
should
be
condemned
for
them
.
Chap.
8.1
.
They
foolishly
tell
us
,
that
these
motions
are
from
Satan
;
James
tells
us
,
they
are
from
a
mans
own
lust
,
Chap.
1.14
.
Our
Lord
says
,
They
are
from
the
evil
treasure
of
the
heart
,
Luke
6.45
,
so
that
they
are
plainly
the
deeds
of
the
Body
.
But
hence
we
see
,
what
friends
these
people
are
to
inward
holiness
;
and
that
the
perfection
they
boast
of
,
is
but
a
Cheat
:
even
suppose
they
were
altogether
free
of
outward
acts
of
sin
,
which
yet
they
are
too
blind
and
credulous
that
believe
it
.
A
5th
false
way
of
Mortification
,
is
the
laying
sin
asleep
.
Now
a
sleeping
man
,
looks
as
if
he
were
dead
:
so
does
sin
,
till
upon
some
occasion
it
be
awaken'd
;
yea
and
it
grows
thus
stronger
than
before
.
Saul
,
one
would
think
,
had
now
overcome
his
wicked
malice
,
when
he
cryes
out
,
My
son
David
,
thou
art
more
righteous
than
I
;
but
it
grew
upon
him
,
and
soon
broke
forth
with
more
violence
.
It
may
be
,
that
for
want
of
opportunity
,
of
a
temptation
,
or
provocation
,
thou
mayst
think
thy
corruption
mortify'd
,
when
its
only
like
waters
bound
up
,
or
like
fire
under
the
ashes
.
A
6th
false
way
,
is
the
letting
of
sin
die
alone
,
or
of
its
self
:
as
youthful
lusts
,
vanity
,
prodigality
,
revenge
,
&c.
Either
sin
kills
thee
,
or
thou
must
kill
it
:
but
when
it
dies
alone
,
it
's
an
evidence
,
that
it
has
undone
thee
;
and
now
like
a
victorious
Champion
,
it
dies
in
peace
on
its
bed
,
and
is
not
vanquished
by
thee
.
O
Sinner
,
shall
thine
Enemy
die
in
peace
?
wilt
thou
not
pursue
it
to
death
,
and
be
avenged
on
it
for
thy
two
eyes
,
for
thy
two
hands
,
&c.
for
all
the
miseries
,
sorrows
and
woes
,
that
it
has
wrought
thee
?
This
is
a
sort
of
natural
and
necessary
mortification
arising
from
impotency
to
sin
,
and
to
fulfil
the
lusts
of
the
flesh
.
Children
have
no
passions
for
Treasures
,
Houses
and
Lands
,
&c.
yet
that
is
not
mortification
,
there
is
a
living
seed
of
sin
there
.
There
is
as
much
Fire
virtually
in
every
bit
of
flint
as
would
burn
a
City
:
and
there
's
as
much
sin
in
seed
,
in
every
Infant
,
as
would
set
on
fire
the
World
.
So
in
the
aged
,
all
the
actings
of
the
man
are
blunted
:
that
which
Barzillai
says
of
himself
,
may
be
in
the
letter
of
it
truly
said
of
some
that
have
not
mortified
the
deeds
of
the
body
,
2
Sam.
19.35
.
There
may
be
some
deadness
of
actual
lusts
,
yet
Original
sin
lives
:
as
the
root
of
the
Tree
is
fresh
,
when
leaves
and
fruit
fail
in
the
Winter
:
yea
,
it
may
be
,
when
the
stock
above
ground
,
may
be
either
cut
or
rotted
;
for
the
Soul
is
the
chief
seat
of
sin
,
and
it
never
waxes
old
.
Hence
Sins
that
are
more
special
,
are
often
ripest
in
old
age
:
so
that
the
conversion
of
an
old
person
is
harder
and
rarer
:
and
for
bodily
sins
,
if
the
case
be
altered
,
it
's
from
no
change
upon
the
soul
,
yea
,
nor
is
sin
gone
out
of
the
body
;
but
as
Flint
or
Steel
have
Fire
virtually
in
them
,
even
when
beaten
into
dust
,
though
you
cannot
now
strike
it
out
of
them
;
So
there
is
sin
in
the
very
dust
of
Sinners
,
for
they
go
to
their
grave
with
their
bones
full
of
it
,
and
that
not
only
in
respect
of
the
guilt
thereof
.
7.
There
's
another
sort
of
counterfeit
Mortification
,
which
is
more
occasional
and
transient
:
The
sight
of
a
dying
dear
Friend
,
or
an
occasion
of
some
great
loss
by
Sea
or
Land
;
the
sudden
fall
of
some
great
man
;
the
burning
of
a
stately
House
or
City
,
the
pain
and
sickness
,
the
miserable
and
ignominous
end
of
some
Sinner
,
suppose
some
unclean
wretch
;
these
often
excite
abhorrence
of
sin
,
some
contempt
of
the
World
:
how
many
unmortified
souls
can
on
such
occasions
talk
of
the
vanity
of
the
World
,
and
the
mischief
of
sin
!
And
such
may
even
die
,
with
these
or
the
like
words
in
their
mouth
,
O
what
is
man
!
he
is
like
water
spilt
upon
the
ground
.
O
this
vain
vexatious
World
:
I
would
not
live
again
for
a
Kings
Crown
.
Sore
trials
,
especially
of
long
continuance
,
breed
a
weariness
of
the
World
,
and
a
sort
of
carelesness
of
worldly
concerns
,
which
is
often
mistaken
for
Mortification
.
Sometimes
this
transient
mortification
comes
from
some
common
Convictions
,
from
some
awaking
work
,
which
is
ordinarily
accompanied
with
some
restraining-grace
.
Judas
can
now
despise
his
thirty
pieces
of
Silver
:
when
the
smell
of
Hell
comes
up
into
a
mans
nostrils
,
it
will
make
him
throw
away
his
Idols
.
When
Achan
is
to
be
stoned
,
he
thinks
not
much
of
his
wedg
of
Gold
:
when
under
Convictions
,
Sin
often
couches
and
contracts
its
self
:
and
when
these
are
over
,
it
dilates
its
self
.
None
of
these
occasions
are
fit
seasons
for
men
to
make
a
Judgment
of
their
mortification
.
So
much
for
the
counterfeits
of
Mortification
:
Amongst
which
I
might
have
reckoned
that
which
naturally
arises
from
mens
Complexion
,
by
reason
whereof
,
some
are
more
meek
,
temperate
,
chaste
than
others
:
which
when
set
off
by
Wit
and
Learning
,
looks
very
like
Mortification
.
Come
we
now
then
to
shew
what
it
is
,
having
seen
what
it
is
not
.
Mortification
may
be
either
actively
or
passively
considered
:
considered
actively
,
it
is
a
work
of
the
Spirit
;
whereby
the
Soul
strives
not
only
to
beat
down
the
motions
and
stirrings
of
every
sin
,
but
endeavours
to
destroy
the
body
of
it
,
and
to
slay
it
in
the
root
thereof
:
which
in
some
measure
every
Believer
does
effect
.
Mortification
passively
considered
,
lies
in
a
deadness
of
the
whole
Man
,
in
order
to
things
forbidden
:
and
in
some
sense
also
to
things
lawful
;
the
Soul
is
taken
off
from
sinful
Objects
,
and
from
inordinate
appetite
of
lawful
Objects
.
Now
to
speak
to
it
in
both
these
Considerations
:
Mortification
actively
considered
;
it
lies
not
in
unconstant
,
uneven
,
and
flashy
fits
of
indignation
and
opposition
against
some
sin
;
as
some
take
vengeance
upon
some
sins
,
and
spare
their
prime
lust
,
as
Saul
did
the
King
of
the
Amalekites
:
but
it
's
a
constant
and
daily
warring
of
the
Soul
against
great
and
small
,
especially
against
our
Idol-lusts
,
wherein
the
man
not
only
endeavours
to
destroy
the
love
of
sin
,
and
delight
in
it
,
but
the
very
being
of
it
.
And
this
leads
us
to
the
second
thing
proposed
,
the
consideration
of
the
object
of
Mortification
,
actively
considered
.
And
this
is
first
and
chiefly
the
sin
of
our
Nature
;
Paul
calls
it
a
Body
of
Death
,
Rom.
7.24
.
It
was
this
that
Paul
had
most
in
his
Eye
,
it
was
this
that
laid
him
low
:
it
was
the
sight
of
Original
Sin
especially
that
first
slew
him
,
Ver.
9.
And
after
all
his
Attainments
,
it
's
this
that
keeps
him
humble
;
and
O
,
how
blind
are
they
that
see
not
this
Body
!
and
no
man
that
sees
it
,
but
will
say
of
any
sin
,
Am
I
a
Dog
to
commit
this
?
It
will
keep
a
man
upon
his
Watch-Tower
,
and
help
to
maintain
a
holy
fear
and
diffidence
of
self
,
and
dependance
on
Grace
.
It
it
right
convictions
of
this
,
that
advances
the
Souls
esteem
of
Christ
;
of
his
redemption
,
and
of
free
grace
,
yea
,
of
the
all-sufficiency
of
grace
:
O
wretched
man
that
I
am
,
who
shall
deliver
me
!
as
if
he
had
said
,
If
ever
grace
or
strength
were
posed
,
it
would
be
in
delivering
of
me
,
&c.
but
I
thank
God
through
Jesus
Christ
,
ver.
25.
And
indeed
the
sinfulness
of
Sin
,
the
exceeding
sinfulness
of
Sin
,
the
mysterie
of
it
is
never
understood
,
till
the
Original
pravity
of
our
Nature
be
seen
,
Rom.
7.13
.
Sound
Convictions
discover
the
evil
of
actual
sins
,
but
they
let
us
see
more
malignity
in
this
,
than
in
all
the
sins
of
our
life
:
yea
,
than
in
Murders
,
Adulteries
,
Lying
,
Swearing
:
it
's
a
fruitful
womb
that
has
millions
of
sin
in
it
,
and
would
be
eternally
bringing
forth
,
though
there
were
no
Devil
to
tempt
,
nor
to
Midwife
it
into
the
World
.
And
finally
,
they
let
us
see
,
that
its
being
transmitted
to
us
,
and
not
contracted
by
us
,
does
not
lessen
the
guilt
nor
danger
of
it
.
Here
then
Mortification
must
begin
:
it
will
be
in
vain
to
dam
up
the
streams
,
while
the
Fountain
runs
,
it
will
either
carry
down
the
dam
and
run
the
more
impetuously
,
as
is
evident
in
the
case
of
many
,
who
have
been
a
while
under
restraints
;
or
it
will
run
out
some
other
way
,
and
find
out
another
Channel
for
it self
.
And
indeed
mens
devised
false
methods
of
Mortification
,
serve
only
to
dam
up
sin
,
or
to
lop
off
its
branches
:
it
's
the
light
of
the
Spirit
accompanying
the
Word
,
that
only
discovers
this
,
Rom.
7.7
,
I
had
not
known
,
&c.
and
it
's
by
the
Spirit
only
that
this
is
mortified
,
as
the
Text
shews
:
hence
it
is
only
the
true
Believer
that
does
any
thing
to
purpose
in
this
;
and
the
more
the
Believer
is
exercised
in
the
mortification
of
Original
corruption
,
the
weaker
and
fainter
are
the
acts
of
Sin
,
and
the
stronger
and
the
purer
are
the
actings
of
his
Grace
;
for
it
's
the
strength
of
this
that
does
sensibly
weaken
the
actings
of
Grace
,
and
does
secretly
and
insensibly
weaken
the
principle
of
Grace
.
Now
this
corruption
of
our
Nature
is
sometimes
called
,
1.
A
body
of
sin
,
to
hold
out
the
greatness
of
it
;
and
2.
A
body
of
death
,
because
it
works
death
,
and
has
Death
and
Hell
in
it
,
and
because
of
its
being
loathsom
and
burthensom
to
the
Believer
.
3.
It
's
called
Enmity
against
God
,
Rom.
8.7
,
to
shew
its
desperate
and
dangerous
Nature
:
4.
It
's
called
Sin
that
dwelleth
in
us
,
Rom.
7.17
,
to
shew
its
nearness
to
us
,
and
its
access
to
hurt
us
.
5.
It
's
called
The
law
of
sin
in
our
members
,
Rom.
7.23
,
to
shew
what
usurped
Authority
it
has
over
us
.
6.
It
's
called
The
old
man
,
Col.
3.9
,
to
shew
its
Skill
and
Cunning
,
and
because
it
has
the
first
possession
of
us
,
and
in
the
Regenerate
is
waxing
feeble
.
7.
It
's
called
The
flesh
,
Rom.
8.1
.
Gal.
5.24
,
to
shew
(
as
some
think
)
how
it
is
propagated
,
and
how
it
is
cherished
viz.
by
Flesh-pleasing
Objects
,
and
how
it
inclines
to
Flesh-pleasing
courses
,
and
puts
the
flesh
in
the
room
of
the
Soul
.
And
finally
,
to
shew
how
dear
it
is
,
even
as
our
flesh
.
8.
It
's
called
Lust
that
intices
,
to
shew
its
restless
Activity
;
it
will
not
let
thee
alone
,
though
thou
wouldst
forbear
it
,
James
1.4
.
9.
It
's
called
A
root
of
bitterness
,
Heb.
12.15
,
to
shew
its
hidden
Nature
,
and
its
fixedness
in
the
Soul
;
and
that
as
in
its
Soil
(
it
is
not
ingraft
or
inoculated
in
us
)
;
so
does
it
influence
our
Actions
:
there
is
no
sap
in
the
Branches
but
what
comes
from
the
Root
:
but
O
the
bitter
fruits
of
it
!
there
's
no
true
sweetness
in
the
Root
,
nor
in
the
Branches
:
Lamentation
,
sorrow
and
wo
grow
upon
it
!
Now
,
how
this
should
be
mortified
,
may
come
to
be
spoken
to
in
the
Application
.
2.
The
Effects
or
Actings
of
this
Original
Corruption
,
are
also
the
Objects
of
Mortification
actively
considered
.
This
bitter
Root
has
many
Branches
:
this
Body
has
many
Members
:
These
Paul
calls
our
Members
which
are
upon
earth
,
Col.
3.5
,
that
though
differing
among
themselves
,
yet
make
up
one
intire
body
of
Sin
,
and
does
execute
what
the
law
of
sin
commands
.
They
are
formed
in
us
,
as
soon
as
hand
or
foot
of
our
natural
Body
,
and
grow
up
as
the
outward
members
do
;
and
by
these
members
,
Sin
fights
and
wars
against
the
Soul
;
and
yet
are
they
as
dear
to
us
as
a
right
Eye
,
or
Hand
,
or
Foot
:
Finally
,
it
holds
out
to
us
,
how
sin
is
seated
in
every
member
:
and
so
powerful
is
the
law
of
sin
in
our
members
,
that
they
may
be
called
members
of
sin
:
they
are
so
animated
as
it
were
with
sin
,
Rom.
6.13
.
Sometimes
these
be
called
the
lusts
of
the
flesh
,
Rom.
13.14
.
Gal.
5.16
.
1
Pet.
2.11
.
The
Apostle
speaks
of
the
Kind
and
Species
too
,
Rom.
6.12
,
and
Rom.
7.8
.
He
insinuates
great
variety
of
Lusts
;
1
John
2.16
,
we
find
three
especial
Lusts
mentioned
:
sometimes
these
are
spoke
of
as
acts
of
the
mind
and
heart
:
hence
it
's
called
the
imaginations
of
the
heart
;
walking
in
the
vanity
of
their
mind
.
And
sometimes
taking
in
mind
and
affections
too
:
hence
called
the
desires
of
the
flesh
,
and
of
the
mind
,
Ephes.
2.3
.
Now
though
these
Original
Corruptions
have
originally
the
fame
interest
in
the
man
,
yet
by
reason
of
some
accidental
advantages
,
as
a
mans
natural
Complexion
,
Education
,
Employment
,
&c.
some
get
above
the
rest
,
and
prevail
so
,
as
to
make
other
lusts
Lacquey
them
,
and
upon
every
occasion
to
give
place
:
Sometimes
the
lust
of
the
Eye
,
that
is
Covetousness
:
sometimes
that
of
the
Flesh
,
or
Voluptuousness
:
sometimes
Pride
.
Sin
is
as
a
great
King
,
and
these
are
its
three
chief
Princes
,
that
command
all
men
under
it
:
they
are
universal
lusts
;
some
call
them
Sins
,
or
the
Worlds
Trinity
;
and
these
admit
many
subdivisions
:
some
of
these
may
more
properly
be
called
the
lusts
of
the
flesh
,
that
have
the
sensual
and
brutish
part
of
men
only
or
mostly
for
them
,
at
least
engage
only
mens
corrupted
affections
;
some
of
these
are
more
subtil
and
refined
,
and
are
called
the
lusts
of
the
mind
:
when
they
gain
not
only
our
affections
,
but
our
Judgment
to
be
for
them
.
Men
by
their
prudence
may
disguise
their
Pride
,
their
Covetousness
,
their
Prodigality
(
especially
when
it
runs
not
on
sensual
Objects
)
and
hide
it
not
only
from
others
,
but
from
themselves
.
Indeed
,
ordinarily
the
Affections
are
first
intangled
,
and
these
bribe
,
and
byass
and
corrupt
the
mind
,
and
engage
it
first
to
contrive
the
fulfilling
of
their
lusts
,
and
then
to
justifie
them
.
And
one
would
wonder
to
see
men
rational
in
other
things
,
and
so
much
blinded
in
the
matter
of
their
predominant
lusts
.
Now
these
must
be
mortified
:
and
this
is
held
out
to
us
,
by
plucking
out
the
right
Eye
,
&c.
they
that
are
Christs
,
must
crucifie
the
flesh
with
the
affections
and
lusts
thereof
.
1.
We
must
not
fulfil
the
lusts
of
the
flesh
:
we
must
not
let
Sin
bring
forth
.
Nay
,
2.
We
must
not
let
it
conceive
:
much
of
this
Duty
of
Mortification
lies
in
beating
down
the
first
motions
of
Sin
,
and
the
first
risings
of
corruption
in
the
heart
:
be
it
of
Pride
,
Covetousness
,
or
Unbelief
;
as
soon
as
the
evil
tendency
of
any
Thought
or
Imagination
is
discovered
,
or
as
soon
as
the
least
influence
of
any
tempting
Object
upon
the
mind
,
or
heart
or
affections
is
perceived
,
it
should
be
checkt
,
and
some
Act
of
the
contrary
grace
excited
and
put
forth
.
And
indeed
it
is
(
comparatively
)
easie
to
conquer
the
first
motions
of
Sin
:
and
were
we
making
conscience
of
this
,
we
should
prevent
much
labour
and
sorrow
:
a
little
spark
is
soon
quenched
,
yet
may
it
burn
a
City
.
It
's
storied
of
Archimedes
,
That
he
framed
such
Engines
as
could
pull
the
strongest
Oak
up
by
the
root
;
and
that
with
the
wind
of
his
Mouth
,
he
could
set
them
on
work
:
Truly
Satan
hath
such
Engines
in
mens
hearts
,
and
there
's
need
humbly
to
recognize
our
Debt
to
Divine
Grace
upon
every
advantage
,
even
against
the
faintest
motions
of
sin
:
and
to
beware
of
Pride
,
which
can
rise
and
get
up
upon
every
Mole-hill
:
O
,
were
we
under
right
impressions
of
the
exceeding
sinfulness
of
sin
,
our
hearts
would
start
back
at
the
first
appearance
of
it
;
or
,
were
we
living
near
God
,
and
in
a
holy
heavenly
frame
,
we
would
abhor
every
hellish
suggestion
,
James
4
,
compare
7
,
with
8
ver.
If
you
be
afar
off
,
you
will
begin
to
parley
with
Satan
,
and
by
degrees
he
prevails
:
and
by
frequent
viewing
of
sin
,
tenderness
wears
off
,
and
hardness
comes
on
,
and
the
conscience
is
defiled
,
which
when
kept
pure
,
smites
a
man
for
every
sin
.
There
's
need
of
watchful
diligence
,
for
this
piece
of
Mortification
is
a
laborious
work
;
sin
is
so
active
and
stirring
continually
,
and
we
naturally
idolize
our
ease
:
and
when
we
give
up
our selves
to
it
,
we
become
as
Cities
without
walls
.
But
O
,
how
many
deliverances
from
sin
,
does
the
watchful
Christian
Observe
!
And
how
many
stones
of
Remembrance
does
he
set
up
!
and
how
much
sweet
communion
with
God
,
has
he
in
this
hourly
resistance
and
mortification
of
sin
.
In
the
next
place
,
let
us
speak
to
Mortification
as
passively
considered
;
and
I
shall
shew
you
to
what
we
must
be
mortified
.
In
general
,
we
must
be
mortified
to
Self
:
the
Apostle
speaks
of
his
being
crucified
to
the
world
,
Gal.
6.14
,
but
it
's
only
to
the
World
as
it
feeds
and
maintains
Self
;
man
has
fallen
from
God
to
himself
,
so
that
Self
is
now
the
god
of
this
world
,
and
selfishness
is
the
life
of
sin
,
it
runs
like
blood
&
Spirit
through
every
sin
.
Now
Self
is
either
Natural
,
Moral
,
or
Religious
:
we
must
be
dead
to
all
.
1.
For
natural
Self
,
we
must
be
mortified
to
it
:
and
,
1.
To
all
natural
Abilities
and
Accomplishments
;
to
Strength
:
Strength
is
the
glory
of
Behemoth
,
and
is
subdued
by
Age
;
the
Rose
and
the
Lilly
has
more
Beauty
than
thou
.
Bloud
is
a
borrow'd
good
,
it
s
the
Parents
glory
,
not
thine
;
we
must
be
mortified
to
Strength
,
Beauty
,
and
Bloud
,
and
honourable
Birth
;
yea
to
life
it self
;
this
was
eminent
in
Paul
.
To
be
mortified
to
Life
,
is
to
have
Life
:
for
Christs
mortification
to
life
,
is
our
victory
in
suffering-times
,
Rev.
12.11
.
Love
of
life
is
the
life
of
sin
,
when
it
is
not
loved
in
God
.
2.
To
the
Mammon
and
to
the
Pleasures
of
the
World
;
Paul
saith
not
only
as
Samuel
,
Whose
Ox
,
&
c
?
1
Sam.
12.3
.
but
,
I
have
coveted
no
mans
silver
,
or
gold
,
or
apparel
,
Acts
20.33
,
and
Lev.
26.36
.
Deut.
38.65
.
What
is
Courage
,
when
he
can
make
the
shaking
of
a
Leaf
,
bring
on
fear
,
and
terror
,
and
fainting
?
there
's
a
secret
Confidence
men
have
in
Riches
,
which
is
the
life
of
Covetousness
:
Job
purges
himself
of
this
,
Chap.
31.24
,
25
,
If
I
have
made
gold
my
hope
;
or
have
said
to
fine
gold
,
thou
art
my
Confidncee
;
or
have
rejoyced
,
because
my
wealth
was
great
.
A
poor
man
that
wants
bread
,
may
be
he
is
not
tempted
nor
troubled
with
vexing
desires
of
shipfuls
of
Gold
,
hunger
and
want
being
his
door-Enemy
,
and
lies
between
him
and
the
hope
of
great
Riches
;
and
yet
there
are
often
delightful
Speculations
,
and
tumbling-waves
,
and
floods
of
wishes
for
such
Riches
:
so
that
the
heart
is
not
mortified
to
the
love
of
Bread
,
nor
of
Riches
either
.
Indeed
,
the
desire
of
Food
and
Raiment
is
natural
and
lawful
,
but
it
's
the
unmeasurable
,
the
doubtings
,
anxious
,
diseased
desire
that
must
be
mortified
:
the
feverish
man
calls
for
drink
,
but
it
's
not
so
much
the
man
,
as
the
disease
that
desires
it
;
for
it
helps
not
the
man
,
but
the
disease
.
2.
There
must
be
deadness
to
Pleasures
:
Voluptuousness
is
the
most
lively
lust
in
some
,
the
flesh
is
the
master
in
most
men
:
the
wretched
Soul
must
serve
and
lacquey
it
,
must
plot
and
contrive
to
satisfie
it
;
must
think
,
and
will
,
and
love
as
it
pleases
:
and
in
most
men
it
yiedls
a
willling
subjection
to
sinful
flesh
,
and
is
pleased
when
it
can
please
the
flesh
.
What
disorder
has
sin
made
?
some
groan
under
it
,
others
cherish
it
:
O
the
delicacy
and
softness
of
some
!
some
make
a
god
of
their
Belly
,
others
of
their
Beauty
,
and
bestow
their
cost
and
labour
upon
a
piece
of
painted
Clay
!
Is
this
to
mortifie
the
flesh
?
will
such
endure
burning
quick
,
or
sawing
asunder
?
Many
stumble
and
fall
here
,
Luke
14
,
I
cannot
come
;
the
mortified
is
dead
to
all
his
senses
,
to
the
pleasure
of
seeing
,
hearing
,
tasting
,
smelling
,
touching
:
he
has
his
Eye
under
Authority
,
Job
31
(
unmortified
looks
speak
an
unmortified
heart
)
:
he
can
in
the
vigour
of
youth
say
as
Barzillai
,
2
Sam.
19.35
,
Can
I
taste
what
I
eat
,
or
hear
the
voice
of
singing
men
,
or
women
?
he
is
dead
to
Sporting
,
Jesting
,
Laughing
,
Eccles.
2.2
.
Penitent
Solomon
says
,
its
mad
:
But
were
not
Solomon
(
before
that
)
and
David
,
mortified
men
?
Answer
,
It
's
true
,
they
were
:
but
though
in
the
mortified
man
;
sinful
habits
and
principles
are
broken
,
and
weakned
,
and
reduced
,
confined
and
contracted
as
it
were
into
Corners
,
into
langushing
inclinations
:
and
though
Original
corruption
be
impaired
,
yet
the
old
man
is
put
off
but
by
degrees
;
and
the
Lord
withdrawing
,
and
some
strong
temptation
assaulting
,
this
broken
and
dying
principle
may
put
forth
strong
acts
of
sin
,
which
gives
some
reprieval
,
yea
,
a
sort
of
resurrection
to
Original
sin
in
the
man
.
So
that
David
and
Sololomon
,
for
a
while
,
seem
not
to
be
the
same
men
they
were
:
and
this
tells
us
,
that
Mortification
is
not
a
days
nor
a
years
work
.
3.
This
part
of
Mortification
takes
in
deadness
to
a
mans
friends
,
to
his
Countrey
,
to
his
Fathers
house
,
to
a
House
,
Lands
or
Estate
of
our
own
.
Our
Countrey
,
may
be
,
cannot
bear
us
,
nor
our
words
:
Father
and
Mother
may
forsake
us
,
Isa.
49.15
.
Friends
,
yea
all
our
friends
,
yea
our
inward
bosom
friends
,
may
not
only
forsake
,
but
abhor
us
,
Job
19.19
.
2
Tim.
4.16
,
Then
eease
from
man
;
there
must
be
a
ceasing
also
from
,
and
deadness
to
outward
peace
and
tranquility
,
to
days
safety
,
and
nights
rest
;
to
Horses
and
Chariots
,
to
trading
by
Sea
or
Land
,
to
fair
and
well-furnish'd
Houses
,
to
rich
,
populous
and
stately
Cities
;
for
the
Day
of
the
Lord
may
be
,
and
has
been
upon
these
;
and
the
hand
of
the
Lords
Anger
is
yet
stretched
out
.
2.
There
must
be
a
deadness
to
Moral-self
.
There
must
be
a
deadness
to
Wisdom
and
Gifts
,
and
Moral
Excellencies
;
to
natural
and
acquired
parts
:
for
the
wisdom
of
this
world
is
but
folly
;
Learning
and
Books
are
but
vanity
:
I
gave
my
heart
to
know
wisdom
and
folly
,
this
also
is
vanity
,
Eccles.
1.17
.
Riches
,
Grandeur
,
and
Greatness
,
are
not
so
apt
to
blow
up
an
ingenuous
man
,
as
Learning
or
Virtue
;
Knowledg
puffeth
up
,
who
excel
in
Learning
;
who
admires
not
the
birth
of
his
Mind
,
his
Writings
,
Discourses
or
Notions
?
who
would
not
have
every
one
reverence
them
,
were
they
never
so
ridiculous
;
Where
it
even
(
as
one
says
)
to
hold
,
that
there
is
a
World
in
the
Moon
?
Men
love
to
be
called
Rabbi
;
but
my
Brethren
,
be
not
many
Masters
:
the
mind
must
be
mortified
to
the
mind
,
1
Cor.
8.1
,
2
,
and
so
must
be
to
all
Moral
habits
and
Actions
:
the
old
Philosophers
that
could
trample
upon
Riches
,
were
yet
vainly
elated
with
this
:
When
Zeno
heard
,
that
his
ship
he
used
to
Trade
by
,
was
broke
;
Well
done
Fortune
(
said
he
)
quae
nos
intra
palliolum
compellis
,
who
compels
us
to
go
within
our
Cloak
:
he
meant
,
to
live
upon
the
glory
of
Learnning
and
Virtue
.
A
man
may
bear
to
have
his
Face
spit
upon
,
and
to
be
trod
upon
,
that
cannot
endure
to
have
his
Gifts
,
or
his
Morals
vilified
:
But
Heart-risings
for
Injuries
of
any
sort
,
bewray
want
of
Mortification
.
3.
There
must
be
a
deadness
to
Religious
Self
:
that
is
,
1.
To
our
Graces
and
spiritual
Excellencies
.
Our
Lord
Jesus
has
a
Noble
Self
,
yet
was
he
above
it
,
Rom.
15.3
,
he
pleased
not
himself
.
Mortification
sets
us
above
Renewed
Self
,
Gal.
2.20
.
Grace
is
a
pleasant
and
fragrant
Flower
,
but
it
's
not
Christ
;
it
grows
out
of
him
,
and
cut
it
off
from
him
,
it
would
wither
:
we
must
not
trust
in
New-self
,
more
than
in
Old
,
2
Cor.
1.9
.
We
often
look
to
it
with
a
neglect
of
Christ
;
and
think
that
when
we
are
once
set
right
in
the
way
to
Heaven
,
that
we
can
find
out
our
way
henceforward
.
But
the
mortified
man
sees
not
himself
in
what
he
is
;
he
admires
not
,
loves
not
,
delights
not
in
himself
,
nor
in
his
graces
,
as
they
are
in
him
,
but
as
they
are
in
Christ
;
he
looks
on
them
as
drops
of
his
fulness
,
as
Rays
and
Beams
of
his
blessed
Perfections
and
Excellencies
:
hence
Paul
is
dead
to
his
knowledg
of
Gospel-mysteries
:
he
was
not
rude
in
knowledg
,
yet
would
he
not
glory
in
it
,
1
Cor.
13.2
.
Let
us
not
boast
of
our
Gospel
knowledg
;
and
let
us
not
hope
in
our
hope
,
nor
believe
in
our
Faith
as
some
do
,
who
fetch
their
peace
and
joy
,
not
from
Christ
,
but
from
their
own
faith
,
or
their
own
act
of
believing
.
But
a
little
more
as
to
the
Mind
:
we
must
be
dead
to
our
Light
;
this
Quakers
make
an
Idol
of
:
I
do
not
mean
,
that
we
ought
to
despise
it
;
or
that
a
man
ought
to
act
against
it
:
but
we
must
be
dead
to
it
so
far
,
1.
as
not
to
prefer
any
corrupt
dictate
of
our
Mind
,
to
plain
Scripture-Truths
or
Duties
:
we
ought
to
judg
of
it
by
the
Scripture
,
and
not
e
contra
.
2.
So
far
,
as
not
to
lean
to
it
in
times
of
Tryal
,
or
when
in
some
doubt
,
though
thou
hast
been
well
guided
in
former
times
.
It
betokens
evil
,
when
one
says
or
thinks
there
's
no
hazard
,
I
'le
do
well
enough
,
for
I
have
gone
through
great
Tryals
ere
now
.
3.
Thou
must
be
so
far
dead
to
thy
Light
,
as
not
to
follow
it
to
the
offence
of
others
,
if
it
be
in
things
indifferent
:
Paul
was
clear
enough
,
that
he
might
eat
flesh
,
yet
,
&c.
4.
So
far
as
to
be
willing
,
if
the
Lord
so
will
to
lead
thee
blind-fold
,
thou
must
depend
upon
him
,
when
thou
cannot
see
a
foot
before
thee
.
2.
Thou
must
be
dead
to
thy
forwardness
and
zeal
,
1.
So
far
as
not
to
venture
on
a
seen
snare
or
temptation
,
because
you
find
your
heart
in
a
good
frame
.
Peter
was
a
resolute
man
,
but
he
had
nothing
to
do
in
the
high-Priests
Hall
.
2.
So
as
not
to
trust
thine
own
heart
,
nor
to
learn
to
thine
own
strength
:
3.
Thou
must
be
dead
to
all
thy
Graces
and
Duties
:
1.
so
far
as
not
to
rest
in
any
measure
of
Grace
,
or
liveliness
in
Duty
;
may
be
when
in
a
good
frame
,
thou
may
readily
say
,
I
were
a
happy
man
,
if
I
could
hold
up
at
this
rate
of
praying
,
mourning
,
believing
,
&c.
When
Paul
was
at
his
best
,
he
reckoned
not
upon
it
:
not
as
if
I
had
already
attained
,
&c.
2.
So
far
as
not
to
attribute
what
we
are
,
or
do
,
to
our selves
,
1
Cor.
15.10
,
By
grace
I
am
what
I
am
:
and
not
I
,
but
,
&c.
Isa.
45.24
.
2.
In
point
of
Acceptance
,
either
as
to
thy
Duties
,
or
as
to
thy
Person
:
for
the
former
,
thou
must
not
attribute
it
to
thy
Graces
,
or
Duties
themselves
,
or
to
the
liveliness
or
spiritual
manner
of
doing
them
.
We
are
apt
to
say
of
Prayer
(
for
instance
)
when
answered
,
it
must
have
been
so
,
I
or
he
was
so
fervent
and
enlarged
in
it
;
hence
some
pray
fervently
for
a
mercy
,
and
confidently
look
for
it
,
and
yet
are
disappointed
:
and
why
?
because
not
dead
to
praying
and
believing
,
but
lay
more
weight
on
Faith
in
God
,
and
praying
to
God
,
than
on
God
himself
,
or
on
Jesus
Christ
.
Some
believe
in
their
believing
,
and
pray
to
their
prayers
.
And
then
,
2.
Thou
must
be
dead
to
these
,
as
to
the
acceptation
of
thy
Person
,
and
as
to
the
matter
of
Righteousness
,
Rom.
7.4
.
1
Cor.
4.4
.
I
know
nothing
,
&c.
Psalm
3.8
,
9.
Paul
counts
all
dung
,
&c.
And
here
lies
the
greatest
difficulty
,
but
it
's
the
right
Art
of
well-doing
,
for
one
to
work
and
to
labour
as
hard
,
as
if
they
could
earn
Heaven
:
and
when
all
is
done
,
to
be
so
far
dead
to
it
,
as
to
account
it
Dogs
meat
as
to
acceptation
with
God
;
and
that
it
weighs
not
a
feather
in
the
reckoning
of
our
Righteousness
.
2.
This
deadness
to
spiritual-Self
carries
in
it
a
deadness
to
spiritual
Comforts
:
some
are
more
alive
to
Comforts
,
than
to
the
Comforter
;
But
the
Rays
and
Beams
of
the
Sun
,
are
not
the
Sun
:
That
's
the
true
light
of
Mortification
,
when
one
is
alive
only
to
their
objective
happiness
;
when
one
is
dead
to
sensible
feelings
and
actual
Comforts
:
It
's
true
,
that
feeling
,
and
sensible
Comforts
,
are
in
themselves
sweet
and
desirable
things
:
But
herein
we
are
to
blame
,
when
our
Comfort
arises
either
from
our
own
act
of
Love
,
Joy
,
Desire
,
or
from
the
effects
of
Gods
love
to
us
,
more
than
from
the
God
of
all
Comfort
.
Now
some
may
think
much
of
this
;
yet
it
's
plain
,
that
we
must
be
dead
to
these
:
1.
so
as
not
to
Question
the
love
of
God
,
only
for
the
want
of
them
:
2.
So
as
not
to
be
angry
with
him
,
when
he
withholds
them
.
It
's
necessary
we
be
sensible
of
it
,
but
it
's
sinful
when
we
charge
him
foolishly
for
denying
of
them
:
for
as
the
Night
and
Eveningshadows
are
good
for
Flowers
and
Herbs
,
and
better
than
a
continual
hot
Sun
;
so
are
desertions
of
special
use
,
they
feed
humility
,
and
quicken
hunger
and
thirst
.
3.
So
as
to
maintain
an
humble
hardiness
in
believing
under
angry
like
dealings
,
especially
when
we
have
ground
to
think
they
are
only
for
trying
and
humbling
us
;
indeed
,
when
sin
has
smoaked
out
Christ
and
Comfort
;
That
's
like
a
Boil
(
says
one
)
on
each
side
,
that
a
man
cannot
ease
himself
on
either
.
4.
So
as
not
to
be
socure
when
we
have
them
.
Some
carry
,
as
if
heavenly
Comforts
could
maintain
themselves
,
Song
.
5.1
,
2.
5.
So
as
to
be
in
case
to
mourn
with
them
that
mourn
,
and
not
so
to
be
taken
up
with
your
personal
Comforts
,
as
to
be
untouched
with
the
Concerns
of
Christ
,
or
the
afflictions
and
sufferings
of
his
followers
.
See
Dan.
9.23
.
Compare
with
Chap.
10.2
,
3.
On
the
other
hand
,
a
mortified
man
is
dead
as
to
the
sense
and
feeling
of
great
outward
and
inward
trouble
:
if
it
be
agood
time
with
a
child
of
God
in
common
,
he
forgets
his
own
private
sad
exercise
.
2.
In
as
far
as
his
trouble
and
sorrow
may
weaken
his
heart
or
his
hands
in
Duty
.
3.
In
as
far
as
they
encline
you
to
quarrel
with
the
holy
Majesty
of
God
;
rather
forget
your
sorrow
,
and
cease
thinking
on
it
,
when
you
cannot
do
it
,
without
reflecting
on
God
.
3.
This
takes
in
a
deadness
to
Priviledges
,
to
a
flourishing
Church-state
;
if
the
Lord
will
plow
Zion
like
a
field
,
we
must
say
Amen
to
the
word
of
the
Lord
,
as
the
Prophets
of
old
did
;
we
must
be
dead
to
godly
Rulers
,
(
indeed
this
is
not
the
temptation
of
the
day
:
though
I
doubt
not
but
many
now
alive
have
faulted
in
this
kind
,
and
are
smarting
for
it
)
to
sudden
and
miraculous
deliverances
;
to
the
glory
of
Martyrdom
&
sufferings
.
True
,
now
few
exceed
in
coveting
this
,
yet
many
have
:
Finally
,
to
Ministers
and
Ordinances
:
for
Judg
and
Prophet
,
Isa.
3
,
and
teaching-Priest
may
be
taken
away
,
and
Vision
may
cease
;
the
Ark
and
the
Tabernacle
,
and
the
Temple
,
are
not
God
;
the
Temple
may
be
burned
,
—
and
the
Sanctuary
prophaned
,
and
such
as
enjoy
them
,
need
not
glory
over
others
,
as
the
unmortified
remnant
who
abode
in
the
Land
,
and
in
the
City
,
gloried
over
their
captive
Brethren
,
Ezek.
11.15
,
Get
you
far
from
the
Lord
,
unto
us
is
this
Land
given
in
possession
.
We
do
not
mean
,
that
men
should
be
mortisied
to
the
presence
of
God
in
Ordinances
:
you
cannot
be
lively
enough
in
following
of
God
in
Ordinances
,
but
you
must
be
dead
to
the
purest
Ordinances
(
though
the
choisest
outward
mercy
)
externally
considered
so
far
,
1.
As
not
to
hang
and
depend
too
much
upon
them
:
how
many
of
these
Nations
that
were
lately
as
the
Garden
of
God
,
are
now
like
a
parched
Wilderness
?
who
have
now
instead
of
pure
Ordinances
,
and
sweet
Gospel-Preachers
,
only
dumb-Dogs
,
and
dead
forms
.
2.
So
as
not
to
pay
too
dear
for
them
,
nor
to
buy
them
at
the
expence
of
Truth
or
Holiness
:
no
sufferings
are
too
much
;
but
any
sin
,
any
wrong
to
God
or
Christ
,
is
too
much
for
them
.
3.
So
as
not
to
limit
the
Lord
to
them
:
we
often
sinfully
tie
Gods
presence
to
preaching
,
praying
,
breaking
bread
,
&c.
and
have
a
carnal
zeal
and
liveliness
to
means
and
naked
Ordinances
.
Some
tie
their
Faith
,
and
Edification
,
and
Comfort
so
to
an
Ordinance
,
or
to
one
man
,
as
they
cannot
be
content
if
they
get
not
their
desire
.
A
godly
Minister
may
be
too
much
alive
to
Preaching
,
and
bear
restraint
with
sinful
Impatience
;
and
a
private
Christian
may
be
too
eager
,
and
hang
too
much
upon
one
mans
mouth
:
But
so
much
of
God
and
Christ
,
and
the
substance
of
the
Gospel
,
must
be
over-look'd
,
as
Means
are
idolized
.
4.
Then
we
must
be
so
far
dead
to
them
,
as
humbly
to
submit
to
the
want
of
them
,
and
not
misdoubt
God
,
but
to
believe
that
he
will
make
them
up
to
us
;
He
will
be
instead
of
a
Sanctuary
,
and
Ordinances
,
and
Ministry
,
if
we
do
not
sinfully
put
them
away
:
or
if
we
be
duly
sensible
of
his
displeasure
,
and
humbled
for
our
Church-desolating
sins
:
He
can
restore
them
,
and
in
the
mean
while
afford
subsistance
another
way
:
yea
,
if
it
were
to
feed
us
with
a
Rod
;
for
some
have
thriven
better
by
a
sanctified
Rod
,
than
they
have
done
by
lively
Ordinances
.
In
the
third
place
,
we
come
to
consider
the
necessity
of
Mortification
:
this
the
Text
does
plainly
hold
out
to
us
.
The
Question
then
is
,
Upon
what
grounds
is
it
necessary
?
I
Answer
,
1.
More
generally
:
It
is
necessary
by
virtue
of
the
Command
of
God
:
this
the
Text
points
out
,
and
it
's
express
,
Col.
3.5
.
And
indeed
,
wherever
Holiness
is
commanded
,
this
is
;
for
,
Mortification
is
a
great
part
of
Gospel-holiness
:
for
the
Covenant
of
works
,
it
takes
no
notice
of
this
,
for
it
supposes
no
sin
to
mortifie
.
Now
in
the
Gospel-command
,
take
notice
,
1.
of
Gods
Authority
;
He
has
right
to
Command
,
and
Authority
to
punish
Disobedience
:
look
to
it
,
for
your
allowing
your self
in
any
sin
,
imports
some
forgetfulness
or
neglect
of
this
Authority
.
And
it
should
be
a
Christians
care
to
keep
up
the
sense
of
this
,
especially
such
things
and
occasions
wherein
ye
are
most
like
to
neglect
it
;
as
in
secret
Retirements
,
and
Enjoyments
,
and
Temptations
:
or
in
your
con●●●●
with
others
,
may
be
,
ungodly
persons
,
whereby
casting
off
the
sense
of
this
,
we
often
cast
the
honour
of
our
profession
to
the
ground
,
and
by
out
sinful
neglects
or
compliances
,
unframe
our selves
:
or
in
the
matter
of
our
Trade
,
wherein
many
allow
themselves
in
some
thing
less
or
more
,
that
is
of
such
secret
use
and
gain
to
them
,
that
no
sense
of
Gods
Authority
can
move
them
to
relinquish
or
mortifie
it
.
2.
Let
us
consider
,
that
Mortification
is
the
killing
of
our
Disease
,
of
that
which
would
kill
us
:
it
's
the
cure
of
the
depravation
of
our
Nature
,
which
thus
came
to
pass
:
Man
not
being
contented
with
his
Estate
,
would
be
as
God
;
and
by
this
means
fell
from
what
he
was
,
and
became
like
unto
the
beasts
,
2
Pet.
2.12
.
Man
has
now
more
of
the
bestial
,
than
of
the
Divine
Nature
;
and
men
out
of
Christ
,
have
not
only
to
answer
for
the
enormities
of
their
Actions
,
but
for
the
debasing
of
their
Nature
.
But
let
us
consider
this
corruption
of
our
Nature
,
not
as
it
renders
us
obnoxious
to
wrath
,
but
as
it
is
our
misery
;
for
Man
is
now
like
a
condemned
Malefactor
,
that
has
also
a
mortal
Disease
upon
him
;
and
that
needs
not
only
a
Pardon
,
but
a
Physician
.
And
then
Mortification
must
be
our
cure
;
It
was
the
great
result
of
Solomons
fearch
,
that
he
found
that
at
first
Man
was
not
of
the
same
make
and
mould
that
now
he
is
of
,
Eccles.
7.29
.
Sin
has
now
corrupted
and
blinded
the
mind
,
and
debauched
the
whole
Man
,
and
brought
him
under
the
power
of
his
divers
lusts
:
he
is
now
become
flesh
:
if
any
remainder
of
light
peep
out
,
but
smothers
,
or
blows
it
out
:
What
disorders
have
mens
lusts
filled
the
World
with
?
see
some
hint
of
Nature
,
Rom.
3.13
,
14
,
15
,
16.
It
's
not
the
outward
man
he
intends
only
,
but
especially
the
power
of
mens
lusts
,
and
the
inward
readiness
of
the
mind
to
all
ill
.
The
thousand
part
of
what
is
plotted
there
,
breaks
not
forth
:
for
one
man
can
contrive
more
wickedness
,
than
all
the
World
can
Act.
See
some
account
of
mans
inward
wickedness
,
Gen.
6.5
,
Evil
,
only
evil
,
continually
evil
;
Mens
lusts
are
insatiable
;
such
as
have
the
greatest
opportunities
and
advantages
for
satisfying
them
,
do
but
encrease
them
;
and
this
is
mens
sin
and
plague
both
,
and
issues
into
mens
ruine
:
and
the
less
men
know
or
feel
this
,
the
greater
their
misery
,
so
that
Sinners
heaven
is
indeed
a
part
of
Hell
in
them
,
for
their
lusts
even
now
do
torment
them
:
and
all
their
relief
is
in
their
various
sinful
Objects
,
which
feed
their
lusts
,
and
encreases
their
misery
.
Now
Mortification
only
can
cure
this
;
true
,
some
are
naturally
of
a
sedate
temper
,
and
not
subject
to
such
perturbations
and
enormities
as
others
.
But
there
may
be
more
dirt
and
mud
at
the
bottom
(
says
one
)
where
there
be
fewest
Waves
:
and
a
River
may
run
with
great
strength
,
when
yet
it
runs
smoothly
and
without
noise
.
Some
are
ingeniously
educated
,
which
may
a
little
polish
the
outward
and
inward
man
both
;
but
refining
of
lusts
,
is
not
mortifying
them
:
there
's
no
recovery
from
our
misery
and
servitude
,
and
disorders
through
our
Corruptions
,
but
by
the
putting
off
the
old
man
,
and
mortification
of
the
body
and
its
deeds
.
Let
this
then
be
a
second
Consideration
,
which
shews
the
necessity
of
it
,
viz.
That
it
's
the
cure
of
our
sin
and
misery
,
which
lies
in
the
frame
and
actings
of
corrupt
Nature
.
If
any
say
,
That
those
who
set
themselves
to
mortifie
sin
,
do
but
raise
tumults
and
disorders
in
the
Soul
:
who
has
less
inward
quiet
than
Paul
?
Rom.
7.
Some
that
are
well
Educated
,
and
of
good
natural
Tempers
,
seem
to
have
the
better
of
many
who
pretend
to
Mortification
.
I
Answer
,
1.
The
peace
of
unmortified
Souls
,
is
much
like
that
in
Hell
among
the
Devils
:
they
are
all
combined
against
God
,
and
are
not
divided
amongst
themselves
.
If
this
sort
of
peace
please
you
,
you
may
have
your
fill
of
it
in
Hell
.
2.
Other
mens
peace
proceeds
from
their
〈◊〉
of
servitude
,
rather
than
to
endure
the
trouble
of
a
Conquest-World
;
If
the
Believer
give
the
Tyrant
Sin
it's
will
,
he
should
have
peace
with
it
,
but
he
chuses
the
trouble
of
a
constant
War
with
it
,
rather
than
to
War
with
God
and
his
Conscience
.
Sin
Reigns
over
others
,
and
keeps
all
quiet
:
but
Grace
Reigns
in
the
Saint
;
and
Sin
rebels
and
breeds
some
disturbance
;
but
never
is
able
to
ruine
and
dissolve
the
Government
of
Grace
.
3.
It
is
indeed
no
trouble
to
the
godly
man
to
oppose
sin
,
for
he
does
it
with
delight
;
he
has
peace
with
God
,
and
joy
in
his
heart
,
when
he
is
in
the
midst
of
his
Conflict
with
sin
;
and
the
more
vigorously
he
opposes
sin
,
the
greater
is
his
peace
:
he
is
heartned
and
animated
,
when
he
remembers
what
he
contends
for
,
and
when
he
thinks
on
his
Assistants
:
And
more
,
when
he
feels
strength
renewed
,
he
is
put
on
frequent
acting
of
Faith
,
and
there
is
some
inward
pleasure
in
every
act
of
Faith
:
yea
,
and
when
sin
is
too
strong
for
him
,
he
is
drawn
forth
in
Acts
of
godly
sorrow
;
wherein
the
Believer
has
a
real
pleasure
;
the
trouble
of
others
for
sin
,
is
but
the
beginning
of
sorrow
,
and
of
the
same
kind
with
that
which
is
in
Hell
:
therefore
they
would
fain
flee
from
them
,
but
sorrow
for
sin
is
the
bitterest
fruit
of
these
Conflicts
,
yet
it
is
mingled
with
Joy
.
Outward
Joys
have
a
sting
and
a
wound
in
them
,
and
the
mortified
man
is
uneasie
under
them
;
But
godly
sorrow
has
a
sweetness
in
it
,
therefore
the
Believer
by
all
means
seeks
to
cherish
it
.
Finally
,
Every
advantage
he
gets
against
sin
,
raises
his
heart
;
and
the
hope
,
yea
,
the
assurance
he
has
of
a
final
Conquest
,
does
so
far
animate
him
,
that
he
can
antidate
Praises
,
and
sing
a
Triumph
in
the
sight
of
Victory
,
Rom.
7.25
.
He
finds
,
may
be
,
some
strong
Lust
so
rooted
in
his
natural
Temper
(
which
one
well
resembles
to
the
mire
,
without
which
the
Rush
cannot
grow
)
which
has
often
prevailed
;
and
to
the
acting
of
which
his
own
heart
prompts
him
,
and
Satan
also
solicites
him
;
yet
when
he
looks
to
Christ
,
to
his
strength
,
and
grace
,
and
redemption
from
the
guilt
and
power
of
sin
,
Rom.
7.25
,
and
to
the
sure
word
of
Promise
,
Rom.
6.14
,
he
is
heartned
to
oppose
it
.
May
be
,
some
will
further
say
,
that
many
who
pretend
to
Interest
in
Christ
,
and
to
have
the
Spirit
;
are
yet
proud
,
vain
,
passionate
,
envious
,
unpeaceable
,
revengeful
;
How
then
does
Mortification
cure
the
distempers
of
our
Nature
?
Answer
,
If
any
who
pretend
to
have
the
Spirit
,
be
such
,
the
more
shame
to
them
;
these
are
unlike
to
the
fruits
of
the
Spirit
,
Gal.
5.22
.
But
many
lay
claim
to
that
which
they
have
no
right
to
:
and
by
reason
of
such
,
is
the
way
of
God
evil
spoken
of
,
What
has
given
so
much
occasion
to
men
to
Preach
and
Print
,
That
Nonconformists
are
the
worst
Parents
,
Masters
,
Mistresses
,
Wives
,
Neighbours
,
&c.
If
there
be
such
,
or
if
any
pretend
to
the
Spirit
,
who
do
not
thereby
mortifie
,
&c.
Let
us
rather
question
or
deny
their
Religion
,
than
that
Grace
or
the
Spirit
does
not
mortifie
sin
.
2.
Some
need
more
Grace
to
mortifie
sin
than
others
:
Some
have
as
much
as
others
,
yet
not
enough
(
if
I
may
say
so
)
for
themselves
.
Some
have
a
harder
task
than
others
in
mortifying
the
deeds
of
the
Body
:
Sin
has
greater
advantages
in
some
than
in
others
:
some
are
under
worse
circumstances
than
others
,
such
as
raises
and
draws
forth
their
corruptions
,
1
Sam.
1.6
,
Her
Adversary
provoked
her
sore
,
for
to
make
her
fret
.
Some
have
fewel
daily
laid
in
for
their
Corruptions
;
and
it
may
be
want
of
this
,
that
makes
others
corruptions
look
as
if
dead
:
as
Fire
wanting
fewel
,
and
when
under
ashes
,
looks
as
if
it
were
gone
out
:
So
it
may
be
ordered
for
the
tryal
and
humiliation
of
some
.
What
Saint
almost
seems
more
impatient
than
Job
?
yet
who
more
mortified
than
he
.
Finally
there
is
in
every
Believer
,
a
spiritual
principle
that
is
working
towards
the
death
of
all
sin
.
But
for
the
expediting
the
matter
,
our
utmost
diligence
is
necessary
,
2
Pet.
1.5
.
Sin
is
at
first
really
wounded
,
but
not
at
once
killed
:
and
when
we
pursue
not
our
advantage
against
it
,
it
recovers
some
strength
,
and
rages
,
and
is
exasperated
more
,
than
where
it
was
never
touched
.
3.
Let
us
consider
,
that
it
was
our
Lords
Errand
into
the
World
to
destroy
sin
,
which
is
the
work
of
the
Devil
:
it
was
sin
that
crucified
and
killed
him
:
and
it
ought
not
to
live
in
us
;
but
by
his
Death
he
slew
and
vanquished
sin
,
and
by
the
vertue
of
Christs
Cross
must
we
mortifie
it
,
Gal.
6.14
.
It
's
a
chief
Blessing
we
have
by
Christ
;
to
be
able
to
overcome
sin
.
What
was
Christs
mind
upon
the
Cross
set
upon
?
it
was
the
purging
away
of
sin
,
Ephes.
5.25
,
27.
See
wherefore
God
sent
him
,
Acts
3.26
.
Now
he
turns
not
only
from
,
but
against
sin
:
by
Converting-grace
he
turns
from
sin
;
by
exciting
and
Assisting
grace
he
promoves
in
us
the
death
of
sin
;
They
have
most
of
Christ
,
and
are
the
best
Christians
,
who
have
their
corruptions
most
mortified
.
Value
this
more
than
talking
,
more
than
a
plausible
way
of
praying
,
&c.
yea
,
more
than
Raptures
.
It
's
our
sin
and
shame
,
that
we
improve
not
our
Christianity
more
to
the
destruction
of
sin
,
and
that
we
do
not
more
promote
the
glory
of
Christ
:
by
his
holy
spotless
life
he
bore
witness
against
sin
,
and
condemned
it
;
and
by
our
Imitation
of
him
,
we
ought
to
glorifie
his
holy
life
;
by
our
sins
we
bespatter
it
,
and
others
are
apt
to
think
such
a
one
was
Christ
.
By
his
Doctrine
he
has
also
cryed
down
and
condemned
sin
;
he
preached
and
prayed
against
it
,
John
17.17
.
He
rejoyced
at
the
sight
of
the
ruine
of
it
,
John
12.30
.
His
Word
is
a
Glass
to
see
it
in
:
his
Promises
and
Threatnings
are
so
many
Methods
against
it
;
and
by
eschewing
sin
,
we
adorn
the
Doctrine
of
God
our
Saviour
,
Tit.
2.10
.
Moreover
,
As
a
Priest
by
his
death
,
he
condemned
sin
in
the
flesh
,
and
we
ought
to
condemn
it
over
again
.
His
blood
purges
from
sin
:
in
Baptism
we
covenant
against
it
;
in
breaking
of
Bread
,
&c.
Christs
death
is
set
forth
to
us
,
not
only
as
a
Propitiatory
,
but
as
a
Pattern
to
us
to
die
to
sin
:
we
despise
his
bloud
,
and
render
his
Cross
of
none
effect
,
when
we
yield
to
sin
.
Mortification
would
make
us
look
like
Christians
:
Ah!
we
spare
our selves
,
and
cry
out
of
our
Impotency
,
and
the
strength
of
sin
;
we
spend
our
time
more
in
fruitless
complaints
,
than
in
endeavours
.
Though
Christ
as
King
,
Priest
and
Prophet
,
takes
away
and
destroys
sin
,
think
not
he
will
cure
you
as
by
a
Charm
.
Must
he
condemn
it
,
and
you
Absolve
it
?
Must
he
kill
it
,
when
ye
cherish
it
?
must
his
Spirit
assist
you
against
it
,
when
ye
betray
your selves
into
its
hands
?
when
under
a
Temptation
,
and
his
Spirit
stirs
in
you
,
he
puts
it
to
your
choice
,
If
Christ
or
sin
shall
reign
over
you
:
and
indeed
it
is
,
whether
will
you
be
Christians
,
or
not
?
A
4th
Consideration
shewing
the
necessity
of
it
,
may
be
taken
from
verse
12
,
We
are
not
debtors
to
the
flesh
:
as
for
our
bodies
,
we
are
debtors
to
them
by
the
necessity
of
Nature
,
so
far
as
not
to
famish
them
:
they
may
challenge
a
right
to
what
God
allows
;
but
for
corrupt
Nature
,
which
inclines
to
please
the
flesh
more
than
God
,
and
to
care
for
it
above
the
Soul
;
to
this
we
are
not
debtors
.
And
the
Context
shews
that
we
are
debtors
to
the
Spirit
.
It
's
the
Spirits
work
too
,
to
convince
of
sin
,
to
witness
against
it
,
to
restrain
from
it
,
and
to
mortifie
it
.
Our
new
Nature
inclines
to
it
,
our
Priviledges
obliges
us
to
it
:
We
are
debtors
for
,
and
to
the
Spirit
;
and
this
debt
we
own
in
Baptism
,
wherein
we
renounce
the
false
Trinity
,
and
dedicate
our selves
to
the
true
,
Rom.
6.11
,
Reckon
not
your selves
,
&c.
Baptism
is
a
vowed
Death
to
sin
:
hence
the
Apostle
argues
against
living
to
sin
,
Rom.
6.3
,
4
,
and
ver.
2
,
He
argues
not
ab
impossibili
,
but
ab
incongruo
.
Compare
that
verse
with
Col.
3.3
,
Ye
are
dead
:
yet
ver.
5.
Mortifie
,
&c.
Sin
is
dead
in
Vow
at
our
entry
to
Christianity
.
Now
the
Apostle
Peter
,
1
Ep.
ch.
3.21
,
tells
us
,
That
it
's
not
the
external
part
of
it
,
viz.
the
putting
away
the
filth
of
the
flesh
,
that
effecteth
this
;
but
the
answer
of
a
good
Conscience
towards
God
.
God
puts
this
Question
to
the
Conscience
:
Do
ye
renounce
sin
and
Satan
?
the
good
Conscience
says
and
does
it
.
Now
every
Oath
of
Dedication
implies
an
execration
or
consent
to
a
curse
in
case
of
failing
,
&c.
Neh.
10.29
.
Now
he
is
the
only
true
Christian
,
who
makes
conscience
of
paying
this
debt
:
If
sin
get
any
power
over
him
,
it
's
not
of
right
,
he
owes
nothing
to
it
:
and
this
may
be
his
Answer
to
the
flesh
,
when
it
tempts
,
I
owe
thee
nothing
.
5.
Consider
the
necessity
of
this
in
order
to
the
Souls
communion
with
God
,
who
is
a
holy
God
;
yea
,
glorious
in
holiness
.
May
be
,
the
reason
ye
are
kept
at
the
door
for
many
days
,
is
your
filthy
garments
:
ye
must
fight
every
step
of
nearness
to
God
,
and
must
conquer
'em
before
the
Triumph
,
Rom.
7.24
,
25.
and
8.1
.
As
Life
is
ensured
in
the
Text
,
to
Mortification
:
so
the
more
that
one
mortifie
sin
,
the
more
of
the
beginnings
of
this
Life
have
they
here
;
he
that
overcomes
,
eats
of
the
hidden
Manna
,
Rev.
2.17
,
and
he
is
admitted
to
read
his
Name
in
the
book
of
Life
;
he
gets
a
white
stone
,
and
in
the
stone
a
new
Name
;
Compare
Rev.
2.17
,
with
Rom.
8.8
,
14.
A
Christian
intermitting
the
exercise
of
Mortification
,
cannot
keep
up
Communion
with
God
,
nor
the
faith
of
his
interest
in
God
.
If
we
say
we
have
fellowship
with
him
,
and
walk
in
darkness
(
that
is
,
in
ignorance
and
sin
)
we
lye
,
1
John
1.6
.
God
is
light
,
and
in
him
is
no
darkness
:
he
is
not
a
God
that
hath
pleasure
in
wickedness
.
Unmortified
souls
must
needs
have
base
thoughts
of
God
:
as
the
more
profligate
Heathens
painted
their
gods
in
ugly
and
lascivious
forms
:
but
generally
Nature
taught
them
something
of
the
purity
of
God
;
and
such
as
have
no
mind
to
be
like
him
,
will
think
or
wish
he
were
like
them
.
Now
,
1.
This
is
necessary
in
order
to
our
recovery
of
the
Image
of
God
;
it
was
sin
obliterated
this
,
and
by
the
death
of
sin
we
recover
this
,
and
become
capable
of
divine
Delight
and
Complacency
,
Col.
3.5
.
Compare
with
9
and
10
ver.
2.
Without
this
,
we
can
have
no
intercourse
with
God
,
nor
acceptance
with
him
;
your
Duties
affords
no
glory
to
God
,
and
convey
nothing
from
him
to
you
.
Of
old
there
was
no
polluted
thing
to
be
brought
before
him
:
Ye
cannot
serve
the
Lord
,
says
Joshua
,
Josh.
24.19
,
where
he
speaks
on
supposition
of
their
abiding
in
their
sins
.
Preaching
and
Praying
are
great
Duties
:
but
to
the
wicked
he
saith
,
What
hast
thou
to
do
,
&c.
And
when
ye
stretch
forth
your
hands
,
I
will
not
hear
,
Isa.
1.
O
what
madness
is
it
for
the
love
of
some
lust
,
to
forfeit
all
the
fruit
of
your
Duties
?
See
that
some
unmortified
sin
be
not
a
Moth
in
them
:
look
what
it
is
that
distracts
you
most
in
Duty
,
and
be
jealous
of
that
.
3.
Without
this
,
you
shall
not
,
nor
cannot
live
for
ever
with
God
;
ye
are
not
meet
to
inherit
Heaven
,
Rev.
21.27
,
in
no
wise
.
Your
hopes
and
pretences
to
Heaven
,
are
but
so
many
Reproaches
cast
on
God
and
Heaven
.
Heaven
is
not
a
place
for
mortifying
sin
,
nor
can
you
expect
that
your
sins
should
be
all
killed
at
once
:
nay
,
indeed
a
man
that
desires
not
,
and
seeks
not
the
death
of
every
sin
,
cannot
without
a
contradiction
be
said
to
desire
or
seek
Heaven
;
nay
,
put
an
unmortified
man
in
Heaven
,
and
it
would
be
a
Prison
to
him
,
as
a
stately
Palace
would
be
to
Swine
.
Seneca
brings
in
Nero
knocking
at
Heavens-gate
:
Answer
is
made
,
That
there
was
nothing
there
wherein
he
delighted
;
whereupon
Hercules
is
ordered
to
beat
him
away
with
his
Club.
It
's
by
our
success
in
Mortification
,
that
we
make
our
access
to
,
and
acquire
a
fitness
for
Heaven
:
Can
ye
love
and
cherish
sin
here
,
and
think
to
hate
it
in
Heaven
?
Ye
mistake
Heaven
,
if
ye
think
it
stands
so
much
in
freedom
from
trouble
,
as
in
freedom
from
sin
:
and
indeed
,
the
successful
practice
of
Mortification
will
clear
more
what
Heaven
is
to
you
,
than
all
your
studies
and
speculative
Contemplations
of
it
.
If
any
Object
,
that
if
sin
hinder
our
Union
,
Acceptance
,
or
Communion
with
God
;
how
can
any
on
Earth
enjoy
these
,
since
every
sin
is
not
actually
slain
in
any
Soul
?
Answer
1.
The
Soul
wherein
sin
lives
and
reigns
,
can
have
no
fellowship
with
God
:
that
of
1
Joh.
1.6
,
does
hold
all
you
say
of
it
,
and
expect
of
it
,
as
a
lye
,
and
will
prove
such
.
2.
While
sin
,
the
dreg
of
our
Disease
,
remains
with
us
,
there
's
no
perfect
Communion
with
God
,
nor
is
the
Soul
so
compleatly
united
and
sodered
to
him
,
but
there
's
some
disjuncture
,
as
it
were
;
and
what
makes
eclipses
in
the
Soul
,
but
the
interposition
of
some
sin
?
3.
Our
Union
and
Communion
with
God
in
Christ
,
is
by
the
new
Nature
,
through
the
Spirit
;
it
's
only
in
so
far
as
we
are
freed
from
sin
.
Now
whatever
sin
be
in
the
person
,
there
's
none
in
this
new
Divine
Nature
;
the
seed
of
God
is
pure
and
undefiled
with
sin
.
4.
While
we
are
pursuing
sin
to
death
,
there
's
no
remainders
of
it
that
debars
us
from
Communion
with
God
,
according
to
the
Covenant
of
Grace
.
None
were
cut
off
of
old
from
the
congregation
for
being
defiled
,
that
did
not
neglect
the
appointed
Purifications
.
Hear
the
rule
of
our
acceptance
with
God
,
and
of
continued
Communion
with
him
;
If
ye
through
the
Spirit
do
mortifie
,
&c.
Finally
,
the
Christian
that
makes
conscience
of
Mortification
,
is
helped
in
his
work
by
his
Union
and
Communion
with
God
in
Christ
;
there
's
some
Union
necessary
to
the
taking
away
of
sin
:
and
there
is
some
that
is
the
reward
of
Mortification
.
Our
Lord
took
not
his
Church
to
be
one
with
him
,
to
be
his
Spouse
,
because
she
was
pure
,
but
that
he
might
make
her
so
,
Ephes.
5.25
,
26
,
27.
In
a
word
,
we
cannot
have
full
nor
immediate
Union
and
Communion
with
God
,
till
we
be
like
the
Angels
in
Heaven
:
nay
,
till
we
be
like
God
;
which
is
the
highest
description
of
Heaven
.
6.
Ponder
the
weight
of
the
first
word
of
the
Verse
,
If
ye
live
,
&c.
Compare
with
Col.
3.6
,
which
shews
the
necessity
of
it
.
Finally
,
Consider
the
necessity
of
it
in
order
to
Eternal
life
;
Ye
shall
live
,
Compare
the
Text
with
Col.
3.4
,
5.
Mortifie
therefore
,
&c.
In
the
fourth
place
,
we
should
consider
what
is
the
Spirits
work
in
Mortification
.
Of
this
a
word
only
.
I
Answer
,
1.
The
Spirit
discovers
sin
;
sin
is
the
fruit
of
Ignorance
,
Acts
26.18
.
Satans
Kingdom
is
a
Kingdom
of
darkness
:
Sin
reigns
by
Deceit
,
it
entices
,
James
1.14
.
There
the
Apostle
speaks
not
of
outward
Objects
allureing
.
Now
the
Spirits
Light
makes
sin
manifest
,
Gal.
5.18
,
19.
It
discovers
that
to
be
sin
,
which
the
light
of
Nature
never
charged
a
man
with
,
John
16.8
.
1
John
2.20
.
Now
discover
sin
once
,
and
you
ruine
it
,
it
cannot
abide
the
light
;
this
sets
a
man
a-work
to
War
with
it
,
and
destroy
it
.
2.
The
Spirit
affects
with
shame
and
sorrow
for
sin
;
it
lets
the
Soul
see
sin
,
not
only
in
the
glass
of
the
Law
,
but
of
the
Gospel
,
as
it
is
against
Christ
and
the
love
of
God
;
and
this
imbitters
it
,
and
raises
the
heart
against
it
.
The
Soul
cannot
endure
that
that
which
was
the
death
of
Christ
,
should
live
in
it
,
Zech.
12.10
.
The
Spirit
also
lets
a
man
see
sin
practising
and
warring
against
his
Soul
,
plotting
and
acting
against
his
life
:
and
so
true
self-love
sets
a
man
to
seek
its
death
,
1
Pet.
2.11
;
yea
,
and
lets
him
taste
so
much
bitterness
in
it
,
and
gives
such
experimental
knowledg
of
the
malignant
nature
of
it
,
that
makes
a
man
weary
of
it
,
and
seek
to
extirpate
it
.
3.
The
New
Nature
which
is
born
of
the
Spirit
,
cannot
bear
it
:
the
Spirit
hence
is
said
to
lust
against
the
flesh
,
there
's
a
contrariety
between
them
,
that
like
Fire
and
Water
in
the
Cloud
,
make
a
thunder
in
the
Soul
:
the
man
that
wants
the
Spirit
has
no
principle
in
him
that
opposes
sin
,
as
sin
;
or
that
seeks
the
death
of
sin
.
4.
By
the
Spirit
we
are
united
to
Christ
:
and
by
vertue
of
this
Union
with
Christ
,
we
are
enabled
to
overcome
sin
,
we
thereby
receive
strength
and
supplies
of
Grace
,
and
are
made
conformable
to
him
:
we
are
crucified
with
him
,
and
die
with
him
,
and
rise
with
him
,
Gal.
6.14
.
The
Soul
sees
not
only
a
Pattern
of
Holiness
and
mortification
to
sin
,
in
Christ
,
but
is
made
partaker
of
the
same
holiness
that
is
in
Christ
,
and
so
has
the
same
abhorrence
of
sin
;
and
the
nearer
it
be
to
the
Soul
(
the
Lord
Jesus
had
no
sin
in
his
person
)
the
more
it
loaths
it
.
That
which
put
him
on
destroying
the
works
of
the
Devil
,
prompts
them
to
seek
the
destruction
of
sin
.
5.
The
Spirit
promotes
Mortification
,
by
actuating
,
assisting
,
and
strengthning
Grace
in
us
;
the
Spirit
excites
the
exercise
of
Grace
.
Now
says
Paul
,
If
ye
walk
after
the
Spirit
,
ye
shall
not
,
&c.
Gal.
5.16
.
Compare
it
with
John
7.38
.
The
exercise
of
Grace
engages
the
Spirit
to
assist
his
own
work
;
and
this
he
will
do
,
if
not
grieved
.
And
thus
the
Spirit
does
not
only
hinder
the
fulfilling
or
bringing
forth
the
lusts
of
the
flesh
,
but
also
marrs
the
conception
of
them
:
the
Spirit
by
filling
with
the
fruits
of
holiness
and
righteousness
,
leaves
no
room
for
the
works
of
the
flesh
,
Gal.
5.19
,
21.
Phil.
1.11
.
2
Pet.
1.9
.
Now
these
Acts
of
holiness
,
&c.
the
Apostle
calls
the
fruits
of
the
Spirit
:
for
these
the
Spirit
excites
and
produces
,
not
by
moral
means
only
,
but
by
an
internal
immediate
effectual
work
,
for
which
end
especially
he
dwells
in
them
,
viz.
to
cherish
his
own
work
,
and
to
excite
the
actings
of
Grace
;
as
in
the
old
Creation
,
the
Spirit
moved
upon
the
waters
,
&c.
and
they
brought
forth
living
creatures
:
so
does
he
move
upon
the
New
Creature
in
the
Soul
,
and
it
brings
forth
fruits
:
which
for
this
reason
(
I
say
)
are
called
the
fruits
of
the
Spirit
,
Gal.
5.19
.
The
Spirit
draws
forth
godly
sorrow
,
and
that
is
like
poison
to
sin
;
the
Spirit
draws
forth
Acts
of
Love
,
and
this
kills
the
love
of
sin
,
which
is
the
life
of
it
.
But
this
the
Spirit
does
more
especially
,
by
exciting
Acts
of
Faith
,
which
do
in
a
peculiar
way
destroy
sin
,
Acts
15.9
.
We
can
never
advance
holiness
,
nor
ruine
sin
,
by
meer
multiplying
of
Duties
.
Indeed
,
we
are
said
to
be
purified
by
obeying
the
truth
through
the
Spirit
,
1
Pet.
18.2
.
But
the
Apostle
means
thereby
,
believing
,
as
appears
from
ver.
21
,
(
which
is
called
the
obedience
of
faith
,
Rom.
1.2
.
)
Hence
the
unbelieving
and
the
defiled
are
the
same
,
Tit.
1.15
,
But
unto
them
that
are
defiled
and
unbelieving
,
is
nothing
pure
,
but
even
their
mind
and
conscience
is
defiled
.
Now
Faith
does
expel
sin
,
not
only
as
it
is
a
part
of
the
Image
of
God
renewed
in
us
(
for
such
the
habit
of
Faith
is
,
though
indeed
in
its
actings
it
answers
not
to
any
divine
Perfection
,
at
least
as
it
imports
trust
,
confidence
and
dependance
on
another
)
and
a
part
of
our
inherent
holiness
.
Nor
only
as
it
excites
and
brings
into
exercise
other
graces
that
tend
to
the
mortification
of
sin
in
us
.
But
1.
And
especially
,
as
it
is
the
Mean
whereby
the
Spirit
unites
us
to
Christ
,
and
which
receives
and
applies
the
bloud
of
Christ
,
whereby
we
are
cleansed
from
sin
;
it
's
called
a
cleaving
to
the
Lord
,
Deut.
4.4
.
Acts
11.23
,
which
infers
a
separation
from
sin
:
and
if
the
woman
by
a
touch
of
Christ
did
fetch
Vertue
from
him
,
for
drying
up
her
issue
of
Bloud
,
how
much
more
shall
the
Soul
derive
Virtue
from
him
to
heal
its
plague
by
a
constant
cleaving
and
sticking
to
him
by
Faith
?
it
keeps
the
Soul
near
the
Fountain
that
washes
away
sin
;
it
lays
sin
close
under
the
stroke
of
him
who
came
to
destroy
sin
,
and
to
save
from
it
.
2.
The
Spirit
does
,
by
drawing
forth
the
exercise
of
Faith
,
let
into
the
Soul
the
efficacy
of
those
means
that
are
subordinated
to
the
blood
of
Christ
,
and
have
their
efficacy
from
it
,
for
the
taking
away
of
sin
.
As
1.
There
is
the
Word
,
hereby
we
are
made
clean
,
John
15.3
.
and
sanctified
,
John
17.17
.
and
healed
,
Psal.
107.20
.
It
is
the
sword
of
the
Spirit
,
Ephes.
6.17
,
whereby
the
Spirit
wounds
and
kills
sin
:
It
's
quick
and
discerning
in
finding
out
of
sin
,
Heb.
4.12
;
and
powerful
for
preventing
sin
,
and
rescuing
from
it
.
The
Spirit
brings
the
Word
seasonably
to
our
remembrance
,
and
also
puts
life
in
it
:
The
Spirit
brings
the
Command
with
Authority
upon
the
Soul
,
when
the
Commands
and
Prohibitions
of
the
Word
come
in
the
evidence
and
demonstration
of
the
Spirit
;
they
come
with
power
,
1
Cor.
2.4
;
When
the
Commandment
comes
as
to
Paul
,
Rom.
7.
sense
of
sin
may
live
,
but
sin
is
really
wounded
:
he
that
is
the
father
of
sin
could
not
withstand
Christs
Word
,
for
it
was
with
power
,
Luke
4.32
.
None
despise
the
Word
,
but
such
as
never
felt
this
Power
.
2.
The
Spirit
puts
an
edg
on
the
Threatnings
:
they
are
Corrosives
to
sin
,
when
the
Spirit
fastens
such
a
Word
as
this
:
If
ye
live
after
the
flesh
,
ye
shall
die
;
it
's
as
a
Nail
driven
into
the
Temples
of
sin
:
Better
that
sin
die
,
than
I
die
,
says
the
Soul
.
3.
The
Spirit
makes
the
promises
of
the
Word
effectual
to
work
out
sin
,
2
Cor.
7.1
.
Who
would
not
zealously
oppofe
sin
,
and
throw
it
away
,
that
he
may
be
interested
in
such
precious
promises
?
or
,
who
that
knows
his
interest
in
these
promises
,
would
not
study
the
greatest
possible
freedom
from
sin
?
who
that
knows
that
God
is
his
God
and
Father
,
and
will
dwell
and
walk
with
him
(
2
Cor.
6.16
,
17.
)
will
beg
or
borrow
from
Satan
or
the
World
:
or
think
to
better
his
Condition
by
the
honours
,
profits
,
or
pleasures
of
sin
?
Who
that
knows
,
that
he
is
the
temple
of
God
,
will
prophane
himself
with
Idols
?
and
who
that
knows
he
is
the
member
of
Christ
,
will
make
himself
the
member
of
a
harlot
;
and
who
that
has
the
hope
of
eternal
life
,
would
not
purifie
himself
,
1
John
3.3
?
Now
it
's
by
exciting
Faith
,
that
the
Spirit
makes
either
the
Commands
,
or
Threatnings
,
or
Promises
of
the
word
available
to
the
furtherance
of
Mortification
.
3.
The
Spirit
renders
these
Ordinances
,
we
call
Sacraments
,
effectual
for
the
mortification
of
sin
.
1.
For
Baptism
:
It
's
not
only
the
sign
of
our
dedication
to
Father
,
Son
and
Spirit
;
but
it
's
a
sign
of
our
fellowship
with
Christ
in
his
death
,
Rom.
6.3
,
Know
ye
not
that
so
many
of
us
,
as
were
baptized
into
Jesus
Christ
,
were
baptized
into
his
death
,
ver.
4
:
therefore
we
are
buried
with
him
by
baptism
into
death
,
ver.
6
,
Knowing
that
our
old
man
is
crucified
with
him
,
&c.
ver.
7
,
For
he
that
is
dead
,
is
freed
from
sin
,
ver.
11
,
Reckon
,
&c.
Now
it
's
the
baptism
of
the
Spirit
that
effecteth
this
,
John
1.33
.
Acts
1.4
;
and
this
John
calls
Baptism
with
the
Holy
Ghost
,
and
with
fire
,
Matth.
3.11
.
probably
alluding
to
the
live
coal
which
the
Seraphim
took
from
the
Altar
,
and
wherewith
he
touched
the
Prophets
lips
,
saying
,
Lo
,
thine
iniquity
is
taken
away
,
and
thy
sin
is
purged
,
Isa.
6.6
,
7.
Now
it
's
by
Faith
that
the
efficacy
of
this
Ordinance
is
taken
in
:
sometimes
at
the
time
of
the
Administration
of
it
,
sometimes
afterward
:
what
Faith
Infants
have
,
I
shall
not
debate
:
I
see
not
why
some
sort
of
actual
Faith
may
not
be
admitted
in
them
;
and
why
a
supernatural
instinct
may
not
carry
them
forth
to
Christ
,
as
well
as
a
natural
instinct
prompts
them
to
seek
the
Mothers
breast
.
John
Baptist
leaping
in
his
Mothers
womb
,
at
the
salutation
of
Mary
,
&c.
does
seem
to
confirm
this
,
Luke
1.41
,
which
did
not
proceed
meerly
from
the
Mothers
joy
,
as
appears
from
her
words
(
being
filled
with
the
holy
Ghost
)
in
ver.
44.
For
lo
as
soon
—
the
Babe
leaped
in
my
womb
for
joy
;
and
though
there
may
be
something
extraordinary
in
it
:
yet
it
plainly
says
,
that
Infants
are
capable
of
some
spiritual
Acts
,
as
well
as
of
natural
:
so
2.
For
the
Lords
Supper
;
The
bread
we
break
,
and
the
cup
of
blessing
—
is
it
not
the
communion
of
the
body
and
blood
of
Christ
,
1
Cor.
10.16
?
therein
we
have
fellowship
with
him
in
his
sufferings
:
and
all
our
Communion
with
Christ
is
through
the
Spirit
,
2
Cor.
13.14
.
Hence
now
there
is
required
in
such
as
partake
of
this
,
a
more
especial
separation
from
sin
:
for
we
cannot
drink
of
the
cup
of
the
Lord
,
&c.
(
that
may
be
said
of
other
Sins
,
as
well
as
Idolatry
)
1
Cor.
10.21
.
And
the
abuse
of
this
Ordinance
,
we
see
in
a
special
manner
punished
,
1
Cor.
11.30
.
Sometimes
Satan
goes
down
with
a
Sop
,
and
it
feeds
sin
:
but
when
Christ
is
indeed
received
by
Faith
,
the
evil
Spirit
goes
out
:
and
there
comes
in
a
new
recruit
of
power
to
expel
sin
.
4.
The
Spirit
sanctifies
Providences
,
and
renders
them
of
use
to
the
mortification
of
sin
:
as
for
instance
,
The
observation
of
Gods
severity
upon
others
,
more
especially
our
own
afflictions
:
they
are
Gods
Furnace
,
he
threshes
us
,
that
our
husk
may
go
off
,
Zech.
13.9
.
Isa.
31.15
,
&
48.15
.
1
Cor.
3.13
.
Materially
,
all
afflictions
belong
to
the
Covenant
of
Works
;
but
by
the
Cross
of
Christ
they
are
transferred
to
the
New
Covenant
;
they
are
thereby
made
healthful
,
as
the
Tree
that
Moses
cast
into
the
waters
,
took
away
their
bitterness
(
which
some
think
was
a
type
of
this
)
;
Afflictions
are
bitter
,
and
men
murmure
at
them
,
as
the
Israelites
at
the
bitter
waters
;
but
the
Cross
of
Christ
makes
them
wholsom
waters
:
they
are
like
Salt
to
the
Sacrifices
,
Levit.
2.13
.
They
consume
mens
excrementitious
and
corrupting
humours
:
we
are
apt
to
taint
and
corrupt
,
to
settle
on
our
Lees
,
therefore
we
are
emptied
from
vessel
to
vessel
:
Roots
of
bitterness
spring
up
,
that
defile
,
Heb.
12.15
;
so
Afflictions
like
Salt
,
pierce
and
macerate
a
Man
;
and
we
must
be
macerated
ere
we
come
to
Heaven
;
and
what
is
Mortification
,
but
the
quashing
and
macerating
of
the
Irascible
and
concupiscible
faculties
of
the
Soul
?
More
particularly
,
1.
Afflictions
are
witnesses
of
Gods
displeasure
against
sin
,
yea
,
they
are
sensible
demonstrations
of
the
bitterness
of
sin
:
for
God
would
have
us
lay
all
at
sins
door
,
Jer.
2.19
,
Thine
own
wickedness
shall
correct
thee
—
know
therefore
and
see
,
&c.
how
Gods
anger
at
sin
,
and
the
felt
evil
of
it
,
sets
the
Soul
against
it
.
2.
They
dissolve
that
wretched
union
between
our
corruptions
within
,
and
tempting
Objects
without
us
:
such
an
Union
is
this
,
that
they
never
present
themselves
to
our
corrupted
faculties
,
but
they
excite
and
draw
out
some
sinful
Act
:
we
never
let
out
our
hearts
upon
the
Creatures
,
but
we
are
corrupted
by
them
:
we
cannot
think
of
filthy
Lucre
,
or
sensual
Pleasures
,
but
they
defile
us
.
Now
the
Cross
crucifies
us
to
the
World
,
and
it
to
us
,
Gal.
6.14
.
(
Many
take
the
Cross
there
metanymically
,
for
what
we
bear
)
;
the
heart
now
is
not
so
inclin'd
to
commit
Lewdness
with
them
:
as
Rebukes
from
the
Lord
makes
a
mans
beauty
to
consume
away
like
a
Moth
,
Psalm
39.11
;
so
it
takes
off
in
the
mans
eyes
,
that
beauty
and
desirableness
in
the
Creature
,
that
drew
forth
inordinate
desires
:
and
it
does
enervate
the
strength
and
vigour
of
the
affections
,
that
used
to
stir
at
the
first
seeing
or
hearing
of
any
thing
that
was
desirable
.
3.
Afflictions
open
a
door
to
the
Word
,
and
lays
the
Soul
open
to
its
smitings
and
woundings
:
for
when
God
speaks
in
mens
prosperity
,
they
hear
not
:
Now
he
does
not
spurn
at
reproofs
of
sin
,
but
is
content
to
have
it
exposed
.
4.
Afflictions
,
quicken
the
actings
of
Grace
,
of
Faith
,
of
love
,
submission
,
hope
,
&c.
and
these
do
secretly
wound
and
work
out
sin
.
It
is
an
ill
sign
,
when
there
is
no
notable
acting
of
some
Grace
,
at
least
,
or
when
Affliction
is
gone
off
,
and
no
sin
wounded
or
slain
;
when
we
are
consumed
with
Affliction
,
and
no
sin
consumed
,
Jer.
6.10
;
when
the
work
is
over
,
and
done
,
and
we
purged
from
no
sin
,
and
made
partaker
of
none
of
the
holiness
of
God
,
Heb.
12.10
.
Tremble
at
the
thoughts
of
this
.
O
dreadful
!
to
be
burned
up
with
the
fire
of
affliction
,
and
sin
not
touched
;
to
be
wounded
,
and
sin
whole
;
to
be
broken
with
affliction
,
and
not
a
bone
of
the
body
of
death
broken
:
it
's
sin
,
it
's
your
corruptions
,
that
the
holy
Lord
aims
,
and
levels
his
strokes
at
:
But
foolish
we
,
interpose
and
venture
our
Souls
to
rescue
and
save
sin
;
for
which
of
it's
evil
Offices
is
it
that
you
will
make
war
with
God
,
and
die
for
sin
?
It
's
for
some
Sheba
that
God
besiegeth
thee
,
and
batters
thy
wall
,
as
Joab
did
the
City
Abel
,
2
Sam.
20.15
,
deliver
him
up
,
cut
off
his
head
,
and
he
will
retire
,
ver.
21.22
.
Now
all
this
is
the
Spirits
work
,
hence
called
a
spirit
of
judgment
and
of
burning
,
Isa.
4.4
.
By
Afflictions
,
the
Spirit
judges
,
condemns
and
executes
sin
,
and
helps
us
to
judg
,
and
condemn
,
and
destroy
it
.
When
God
has
taken
his
Spirit
from
Saul
,
he
runs
to
Endor
in
his
straits
.
Some
are
consumed
,
some
pine
away
:
some
are
hardned
when
the
Spirit
is
not
at
work
.
And
finally
,
it
's
by
Faith
,
that
the
efficacy
of
afflictions
is
let
into
the
Soul
:
for
it
sees
them
coming
from
God
,
and
that
according
to
his
Word
;
and
it
sees
what
they
aim
at
:
and
sometimes
can
look
upon
Gods
chastning
,
as
his
proper
dealing
with
sons
,
Heb.
12.7
.
We
come
now
to
the
Application
.
Vse
1.
For
Tryal
:
the
Scripture
tells
us
,
there
are
but
two
sorts
of
Men
,
two
Principles
,
two
Ends
,
two
Ways
,
and
two
eternal
states
of
Men
:
And
it
does
also
plainly
tell
us
to
which
of
these
we
belong
:
we
need
go
no
further
than
the
Text
;
to
the
same
purpose
is
that
,
Gal.
6.8
,
He
that
soweth
to
the
flesh
,
&c.
If
you
think
Marks
be
tedious
,
and
that
some
have
too
much
multiplyed
them
;
here
's
a
short
Tryal
.
And
were
men
but
serious
in
applying
this
,
they
might
easily
divine
what
shall
be
their
eternal
state
.
But
here
lies
the
difficulties
:
There
are
so
many
Counterfeits
of
Mortification
,
and
by
the
power
of
Self-love
,
some
are
so
passionately
carried
forth
against
some
Sins
,
as
contrary
to
,
and
inconsistent
with
their
happiness
;
And
on
the
other
hand
,
where
sin
is
routed
,
yet
it
keeps
some
broken
feattered
Forces
on
foot
:
and
where
it
's
mortified
,
it
's
not
nullified
;
That
it
's
not
easie
to
satifie
the
sincere
Soul
,
nor
to
undeceive
the
pretender
only
:
Sin
sometimes
goes
out
,
when
it
is
not
cast
out
;
it
's
often
asleep
,
when
it
's
not
dead
;
it
often
retires
,
when
it
's
not
defeated
.
Or
,
if
in
some
particular
it
be
resisted
,
it
is
either
gratified
some
other
way
,
or
it
reinforces
its
self
,
and
then
prevails
.
Yea
,
how
many
Professors
keep
up
a
green
and
flourishing
profession
,
that
know
not
what
Mortification
means
;
and
it
may
be
are
clean
in
their
own
eyes
,
yet
are
not
purged
from
their
sins
?
And
I
doubt
not
also
,
but
that
for
some
time
there
may
be
some
encrease
of
true
fruits
,
where
there
is
no
growth
downward
,
no
advance
in
Mortification
.
Indeed
,
it
will
be
hard
for
any
long
time
to
keep
up
a
green
Profession
when
the
root
is
withering
,
or
when
a
man
is
going
back
in
the
secret
part
of
Religion
;
If
the
roots
of
sin
be
lively
and
strong
,
it
will
be
hard
to
keep
it
under-ground
.
Now
in
short
,
There
be
these
things
which
speak
out
the
strength
and
liveliness
of
sin
in
a
Man
:
1.
When
a
man
makes
a
mock
of
sin
,
and
thus
bids
a
defiance
to
the
Almighty
;
and
says
Aha
to
his
Trumpets
!
2.
When
a
man
has
much
pleasure
in
sin
,
and
sins
with
greediness
,
Ephes.
4.19
,
and
does
evil
with
both
hands
earnestly
,
Mica
7.3
:
when
a
man
seeks
to
extract
all
the
pleasure
that
is
in
sin
,
and
would
suck
out
the
heart
of
it
.
3.
When
a
man
solicites
his
own
heart
to
sin
,
Prov.
1.12
,
13
,
and
7.18
,
and
complains
as
it
were
of
his
slackness
in
it
:
he
is
not
surprized
,
nor
overtaken
,
but
devises
iniquity
,
Mic.
2.1
.
compare
with
ver.
3.4
.
4.
When
a
man
makes
provision
for
his
lusts
:
when
he
plows
wickedness
,
and
sows
iniquity
,
and
is
at
a
great
deal
of
pains
to
satisfie
and
gratifie
his
lusts
.
The
Christian
is
not
at
half
the
toil
in
mortifying
lusts
,
that
others
are
in
satisfying
them
:
if
the
one
be
hard
work
,
the
other
is
impossible
:
so
that
the
poor
Creature
is
tormented
between
the
restless
and
impatient
cravings
of
his
lusts
,
and
the
weakness
and
scantness
of
the
means
he
has
to
satisfie
them
.
5.
When
a
man
sins
under
a
small
temptation
,
or
none
at
all
:
some
are
like
Powder
and
Flax
,
set
on
fire
by
a
spark
:
yea
,
some
draw
on
temptations
,
and
then
out-go
them
,
Isa.
5.18
:
they
are
not
drag'd
by
a
temptation
,
but
draw
,
and
pull
,
and
pain
themselves
to
sin
:
they
meet
the
temptation
mid-way
,
and
are
glad
of
it
,
as
the
Jews
were
when
Judas
offered
to
betray
his
Master
unto
them
,
Mark
4.10
,
11.6
.
When
one
is
got
above
Convictions
of
sin
,
and
above
shame
:
Prov.
30.20
,
the
adulterous
Woman
saith
,
she
hath
done
no
wickedness
.
Jer.
8.6
,
and
6.15
,
Were
they
ashamed
,
&
c
?
Jer.
3.3
,
Thou
hadst
a
whores
forehead
:
or
,
2.
When
one
sins
after
frequent
convictions
of
the
folly
and
hazard
of
sin
,
Isa.
57.10
,
Thou
wast
wearied
in
the
greatness
of
thy
way
,
yet
saidest
thou
not
,
there
is
no
hope
:
when
a
man
will
adventure
to
wade
through
wrath
to
satisfie
lusts
,
and
overtake
his
Idols
:
when
Divine
Commands
and
threatnings
(
which
to
the
godly
man
are
more
than
Angels
with
drawn-Swords
)
are
no
lets
nor
banks
to
sin
:
when
the
Omnisciency
,
and
Holiness
,
and
Justice
,
and
Power
of
God
,
even
when
actually
represented
to
the
man
,
yet
does
not
restrain
him
from
sin
.
It
's
said
of
some
,
that
they
did
evil
in
the
sight
of
the
Lord
,
1
Kings
21.20
.
3.
When
one
hates
Convictions
,
and
endeavours
to
hold
them
out
,
or
to
kill
them
.
4.
When
one
is
under
Rebukes
for
sin
;
yea
,
may
be
,
under
terrors
for
sin
,
yet
goes
on
,
as
Isa.
57.17
.
Isa.
22.13
,
14.
Jer.
2.25
,
Thou
saidst
,
there
is
no
hope
,
&c.
Ezek.
33.10
.
These
things
shew
forth
the
absolute
power
of
sin
in
the
Soul
.
But
now
in
the
second
place
,
there
are
some
things
that
are
evidences
of
great
short-coming
in
Mortification
:
yea
,
even
in
the
Regenerate
.
1.
When
a
man
is
under
continual
indisposition
to
Duties
,
and
wants
a
readiness
of
Soul
to
them
,
and
is
much
distracted
or
diverted
in
them
:
When
sin
is
mortified
,
and
Idols
thrust
to
the
door
,
a
man
will
be
at
more
leisure
to
pray
,
and
meditate
without
disturbance
,
and
the
spirit
will
be
more
composed
:
a
mortified
man
has
more
power
over
his
spirit
,
he
is
not
like
a
City
without
walls
:
but
for
the
unmortified
,
he
has
many
to
please
:
this
Idol
must
have
a
look
,
and
this
must
have
a
word
,
and
he
cannot
serve
God
without
distraction
,
nor
with
all
his
Soul
,
nor
with
delight
:
nor
does
he
thrive
by
his
Duties
,
for
his
Idols
consume
and
eat
up
the
profit
of
them
:
think
on
this
,
you
who
complain
of
distractons
in
Duties
.
Indeed
,
sometimes
the
heart
is
carried
away
by
more
trivial
Impertinencies
:
but
ordinarily
it
's
our
Idols
that
come
in
so
freely
and
unseasonably
:
and
may
be
these
more
trivial
diversions
have
some
respect
to
them
,
at
least
they
proceed
from
want
of
a
deep
sense
of
the
Majesty
of
God
upon
the
heart
,
which
also
evidences
some
notable
defect
in
Mortification
:
for
as
much
as
we
die
to
sin
,
we
are
alive
to
God
.
Finally
,
When
a
man
wants
freedom
and
confidence
in
his
Approaches
to
God
:
a
Child
that
's
often
faulting
,
cares
not
for
the
Fathers
presence
;
sin
makes
a
shyness
to
God
,
less
or
more
it
does
secretly
estrange
the
heart
from
him
.
When
the
North-wind
of
the
Spirit
has
killed
sin
,
then
the
Spouse
is
inviting
Christ
,
Song
4.16
:
then
the
Soul
is
saying
,
O
when
shall
I
appear
before
thee
?
But
when
a
temptation
to
gratifie
carnal
ease
prevails
,
then
the
Soul
cares
not
for
his
Company
:
it
has
no
eyes
,
nor
hands
,
nor
legs
,
Song
5.2
,
3
,
4.
2.
An
habitual
unwillingness
to
die
,
shews
the
power
of
some
sin
:
there
may
be
some
unwillingness
at
certain
seasons
,
proceeding
from
some
other
cause
,
but
ordinarily
this
is
it
;
a
mortified
man
is
like
a
ripe
Apple
that
comes
away
with
the
touch
of
a
hand
;
or
as
a
loose
tooth
,
that
comes
out
with
a
gentle
pluck
.
Moreover
,
the
more
a
man
exercises
himself
in
Mortification
,
he
is
the
more
afflicted
with
the
remainders
of
sin
:
and
the
more
successful
he
is
in
mortifying
sin
,
the
more
feeling
he
is
of
every
motion
of
sin
:
hence
he
is
often
crying
out
,
I
am
oppressed
,
underdertake
for
me
:
or
with
Paul
,
Rom.
7.24
.
This
Captive-exile
doth
lawfully
hasten
to
be
delivered
:
this
Prisoner
is
looking
out
at
his
Windows
till
Christ
come
and
knock
off
his
Irons
:
and
this
makes
him
groan
earnestly
for
his
full
freedom
from
sin
,
and
he
cares
not
how
fast
the
outward
man
decay
,
if
the
inner-man
be
renewed
,
and
if
sin
decay
as
fast
:
it
's
easie
to
die
,
when
sin
is
first
dead
;
but
if
there
be
any
lust
lively
,
the
guilt
of
it
makes
a
man
dread
Eternity
,
and
the
Judgment
to
come
;
and
the
strength
and
liveliness
of
it
,
makes
him
dread
death
;
when
the
Soul
is
strongly
united
to
any
Idol
,
Death
is
like
the
rending
of
one
member
from
another
:
But
a
mortified
Soul
does
leave
the
body
as
chearfully
,
as
a
man
throws
off
an
old
torn
ragged
suit
of
Apparel
.
2
Cor.
5.1
,
He
is
much
in
longing
for
,
and
in
rejoycing
in
the
hopes
of
Heaven
;
and
Heaven
is
Heaven
to
him
,
rather
for
it's
freedom
from
sin
,
than
for
it's
freedom
from
troubles
that
now
annoy
;
whereas
an
unmortified
man
has
cold
thoughts
,
and
faint
desires
of
Heaven
:
why
do
ye
not
lift
up
your
heads
?
it's
either
from
unbelief
,
or
some
prevailing
lust
:
were
you
fighting
for
your
life
,
the
news
and
assurance
of
Victory
would
anticipate
the
Triumph
;
for
the
man
is
no
further
carried
out
after
the
true
happiness
,
than
he
is
taken
off
the
false
.
Hence
one
that
is
wholly
under
the
power
of
sin
,
cares
no
more
for
the
true
perfection
of
the
Soul
,
than
a
beast
cares
to
be
a
man
;
yea
,
and
the
regenerate
man
that
's
under
any
prevailing-lust
can
hardly
keep
up
his
assurance
,
at
least
he
has
no
actual
aptitude
and
meetness
for
Heaven
;
and
no
wonder
he
long
not
much
for
it
;
but
see
what
a
Song
that
is
in
,
2
Tim.
4.7
,
8
,
I
have
fought
the
good
fight
of
Faith
,
&c.
3.
When
the
Soul
is
in
a
continual
restlesness
and
vexatious
anxiety
,
when
there
are
many
inward
perturbations
and
disorders
in
the
Soul
;
may
be
,
sin
has
not
the
throne
,
yet
is
it
breeding
great
tumults
,
and
making
many
and
great
insurrections
against
grace
in
the
Soul
:
the
guilt
of
them
fills
the
Soul
with
fear
;
their
opposition
and
contrariety
to
grace
,
makes
them
painful
to
the
Soul
,
in
so
far
as
it
is
sanctified
:
and
then
there
is
that
Torment
,
which
is
unseparable
from
all
corrupt
inclinations
and
lusts
,
which
proceeds
from
the
impossibility
to
satisfie
them
;
It
's
upon
the
account
of
this
lust
,
especially
,
that
the
man
that
is
defective
in
Mortification
,
is
troubled
;
partly
also
in
respect
of
the
guilt
of
sin
.
For
the
second
,
The
more
success
in
Mortification
,
and
the
livelier
Grace
be
,
the
more
feeling
has
the
Soul
of
every
stirring
of
sin
,
and
the
more
pain
it
is
to
the
new
Creature
;
and
indeed
,
the
more
that
sin
be
struck
at
,
the
more
it
struggles
:
the
Old
man
has
a
strong
heart
,
and
is
loath
to
die
;
and
our
lusts
being
as
a
right-hand
,
cannot
be
cut
off
without
pain
;
but
that
which
is
painful
to
the
Old
man
,
is
a
pleasure
to
the
New
:
It
's
the
strength
of
remaining
sin
that
afflicts
the
New
man
.
The
more
the
Soul
be
delivered
from
sin
,
the
more
it
thinks
it
thinks
it self
a
captive
,
and
the
fuller
freedom
it
breathes
after
,
Rom.
7.24
,
the
remainder
of
sin
in
the
midst
of
his
highest
comforts
,
are
worse
than
Water
amongst
Wine
:
so
that
the
poor
Believer
needs
a
Banner
,
even
when
he
is
taken
into
the
Banquetting-house
,
Song
.
2.4
.
How
pitifully
does
the
poor
Spouse
speak
,
Song
.
6.13
,
in
the
beginning
of
the
ver.
Return
,
return
,
O
Shulamite
:
return
,
return
,
that
we
may
look
upon
thee
;
see
her
Answer
,
What
will
you
see
in
the
Shulamite
?
as
it
were
the
company
of
two
Armies
:
Alas
!
What
will
you
see
in
me
,
but
War
,
and
Bloud
,
and
Rebellion
?
when
the
poor
Christian
thinks
he
has
cut
off
one
head
of
sin
,
there
starts
up
another
,
or
more
:
the
more
you
make
it
your
work
to
mortifie
sin
,
the
more
discoveries
you
shall
have
of
sin
;
and
the
more
ye
will
lie
in
wait
to
discover
it
,
the
more
of
the
Spirits
light
shall
you
have
to
see
sin
:
That
which
is
but
a
shadow
to
others
,
is
a
Body
to
Paul
,
it
was
once
otherwise
with
Paul
,
Rom.
7.9
.
He
was
as
whole
and
sound
as
any
man
:
he
was
as
little
troubled
with
sin
as
the
Pharisees
of
our
time
,
who
with
disdainful
pride
scoff
at
the
humble
bemoanings
,
and
self-abasing
confessions
of
serious
Christians
,
and
will
not
admit
that
Paul
,
Rom.
7
,
speaks
of
himself
,
as
Regenerated
.
I
wonder
what
such
think
of
their
own
Liturgie
,
which
frequently
teaches
them
to
call
themselves
miserable
sinners
:
at
which
the
Quakers
were
wont
as
foolishly
to
Triumph
,
as
now
they
do
at
us
for
the
like
humble
acknowledgments
of
sin
.
4.
When
the
reflecting
upon
,
and
remembring
of
former
lusts
and
Idols
,
do
excite
our
affections
,
or
is
accompanied
with
delight
,
or
does
provoke
new
desires
,
Ezek
23.19
,
she
multiplyed
her
whoredomes
,
in
calling
to
Remembrance
the
days
of
her
youth
;
or
as
it
is
ver.
21
,
The
lewdness
of
her
youth
:
this
is
an
acting
over
of
sin
.
It
's
sad
when
we
cannot
look
upon
the
Picture
:
nay
,
nor
read
,
or
hear
the
name
of
our
Idol-lusts
,
but
we
bow
down
our
head
,
and
our
affection
is
kindled
,
or
some
corrupt
passion
stirs
:
where
sin
is
mortified
,
every
remembrance
of
it
revives
our
sorrow
for
it
;
it
's
like
a
new
stroke
upon
an
old
wound
,
especially
after
the
Soul
has
been
held
over
Hell
for
it
,
and
may
be
under
much
outward
trouble
also
:
for
it
s
indeed
some
unmortified
sin
that
ordinarily
brings
on
desertion
and
trouble
,
Isa.
57.17
,
when
the
Moon
(
an
Emblem
of
this
World
)
is
under
our
feet
,
Rev.
12.1
,
there
can
be
no
eclipse
of
the
Sun
,
and
no
storms
.
The
Lord
may
for
his
own
holy
ends
,
exercise
the
most
mortified
Christian
,
but
it
s
ordinarily
some
root
of
bitterness
springing
up
that
he
strikes
at
:
And
O
what
a
Sea
of
temporary
wrath
does
our
indulgence
to
some
sin
expose
us
too
!
yet
how
hard
is
it
to
bring
us
to
lay
all
at
the
door
of
a
beloved
lust
!
it
were
easie
to
cure
most
mens
inward
troubles
,
were
they
but
faithful
to
themselves
.
5.
When
one
is
not
constantly
underfelt-need
of
Christ
,
not
only
to
save
from
the
guilt
,
but
the
power
of
sin
.
The
man
that
labours
in
Mortification
,
he
is
hourly
calling
on
his
Aid
,
he
cannot
live
without
Christ
,
sin
is
sin
indeed
to
him
;
and
Christ
is
Christ
indeed
to
him
:
he
cannot
exalt
Christ
enough
,
nor
magnifie
the
grace
of
God
enough
:
he
sees
it
's
no
little
help
he
needs
,
and
that
no
common
aid
will
serve
his
turn
;
(
I
do
much
question
if
such
as
oppose
the
doctrine
of
special
Grace
,
ever
knew
what
Mortification
was
)
he
speaks
with
another
spirit
than
the
Pharisee
,
when
he
thanks
God
that
he
is
not
like
other
men
,
Luk.
18.9
,
10.
(
You
see
the
Free-willers
(
as
you
vulgarly
call
them
,
for
such
were
the
Pharisees
)
in
Christs
time
owned
the
necessity
of
some
Divine
Assistance
)
;
how
warmly
doth
Paul
speak
,
Rom.
7.25
,
as
he
had
with
much
feeling
bemoaned
himself
?
Ver.
24.
He
seems
to
want
words
to
exalt
God
,
and
stops
as
it
were
in
the
middle
:
his
thoughts
are
over-matched
;
thus
praise
waits
,
or
is
silent
for
God
;
it
is
silent
to
other
things
,
and
it
waits
to
be
employed
about
him
,
Psal.
65.1
.
The
Believer
is
often
put
to
a
Non-plus
,
in
crying
up
the
grace
of
God
,
and
wants
words
to
express
its
greatness
;
yea
,
to
answer
the
elevation
of
the
thoughts
:
the
heart
indites
a
song
of
praise
,
but
he
cannot
tune
it
.
The
Apostle
is
stopt
as
it
were
through
admiration
(
which
is
Silentium
intellectus
)
;
for
when
the
mind
can
rise
no
higher
,
it
falls
admiring
:
hence
some
say
,
God
is
most
exalted
with
fewest
words
.
The
experience
of
the
supplies
of
Grace
for
overcoming
sin
,
is
one
of
those
mercies
that
uses
to
provoke
the
Soul
to
cry
out
,
Exalt
thy self
,
O
Lord
!
worthy
art
thou
to
receive
Blessing
and
Honour
,
&c.
But
thou
art
above
all
Blessing
&
Praise
!
Others
make
no
great
matter
of
this
.
6.
When
a
mans
heart
is
pierced
through
with
sorrows
,
when
his
Idols
are
blasted
and
smitten
:
when
in
the
time
of
trouble
,
fear
and
sorrow
fill
the
heart
:
when
our
Idols
are
fallen
,
or
when
our
lusts
out-live
their
Objects
.
As
,
suppose
a
mans
Estate
be
decayed
,
or
his
dear
Friends
be
dead
,
before
inordinate
love
to
them
be
decayed
,
or
dead
;
we
are
apt
to
sit
down
upon
the
graves
(
as
it
were
)
of
our
buried
Idols
:
and
cry
out
,
Ah
my
Lord
!
Ah
my
Comfort
!
Ah
my
Hope
!
But
how
does
a
mortified
man
carry
in
reference
to
the
lawful
things
of
this
World
?
Answer
,
1.
With
a
great
indifferency
:
If
he
live
,
if
he
be
rich
,
if
full
,
if
he
abound
,
it
's
well
:
and
if
he
die
,
if
he
be
poor
or
empty
,
it
's
also
well
.
If
David
be
on
the
Throne
,
it
's
well
,
he
can
then
also
pen
Songs
of
praise
;
If
he
be
at
home
in
his
house
,
in
the
Sanctuary
,
it
's
well
;
if
banished
and
chased
from
the
house
of
God
,
it
's
well
.
Hezekiah
is
Victorious
,
the
Assyrians
are
slain
,
it
's
well
.
Isaiah
prophecieth
that
his
Treasures
shall
be
spoiled
,
and
his
Children
carried
captive
,
this
is
good
too
.
Our
blessed
Lord
is
the
same
,
when
the
people
sing
Hosanna
,
and
when
they
cry
,
Crucifie
him
,
and
spit
in
his
face
.
The
mortified
man
is
peremptorily
about
nothing
here
:
he
trembles
at
such
a
word
,
as
,
give
me
children
ere
then
I
die
:
nay
,
Children
or
no
Children
,
Riches
,
or
no
Riches
,
that
's
well
;
or
when
one
loves
,
rejoyces
,
weeps
,
as
if
not
,
&c.
2.
The
heart
goes
slowly
and
faintly
out
after
Creatures
:
if
any
thing
work
upon
the
mortified
man
,
it
affects
him
not
much
,
Acts
20.24
.
Peter
will
not
have
the
Saints
burning
quick
,
strange
to
them
,
1
Pet.
4.12
.
Psalm
131.2
,
as
a
weaned
Child
:
Grace
makes
the
heart
move
leisurely
to
all
things
beneath
God
.
A
mortified
man
is
as
a
Sea
that
hath
no
winds
,
that
ebbs
not
,
and
flows
not
,
Psalm
62.2
,
He
only
is
my
Rock
,
I
shall
not
be
greatly
moved
.
The
mortified
man
sings
,
and
is
not
light
;
and
weeps
,
and
is
not
sad
;
is
zealous
in
Gods
cause
,
and
yet
composed
in
spirit
:
he
is
not
so
eager
on
any
thing
,
but
he
can
quit
it
for
God
:
Ah!
few
can
act
,
but
they
over-act
.
There
's
often
in
young
Converts
too
great
and
fervent
out-goings
of
the
Soul
even
after
spiritual
created
Comforts
;
this
is
some
way
childish
:
Mortification
is
a
gracious
well-composed
grave
temper
of
Soul
,
as
for
God
:
the
man
weeps
,
as
if
he
weeped
,
&c.
the
Soul
goes
forth
in
its
full
strength
.
3.
The
actings
of
the
mortified
man
in
reference
to
the
Creatures
,
are
in
some
sense
no
actings
:
rejoycing
,
&c.
is
as
no
rejoycing
;
things
here
are
but
shadows
and
pictures
of
being
(
God
only
is
)
;
therefore
our
affections
should
be
but
affections
,
Psalm
35.12
,
They
speak
mischievous
things
:
ver.
13
,
But
I
as
a
deaf
man
heard
not
.
Psalm
39.9
,
I
was
dumb
,
&c.
Eccl.
2.8
:
he
cannot
find
in
his
heart
to
sing
and
dance
at
shadows
.
Grace
longs
at
nothing
:
it
shouts
,
admires
,
wonders
at
nothing
:
it
weeps
also
at
nothing
.
The
mortified
man
he
is
dead
,
he
is
crucified
with
Christ
;
pleasant
sights
and
sounds
work
not
upon
him
.
Now
for
you
in
whom
sin
lives
and
reigns
,
we
have
but
heavy
tidings
to
tell
you
:
The
Text
layes
a
heavy
burthen
upon
you
:
if
it
was
the
Gospel
that
Paul
preached
,
this
Gospel
condemns
you
;
you
are
dead
,
while
alive
:
your
right-eye
that
you
will
not
pluck
out
,
and
your
right-hand
that
you
will
not
cut
off
,
shall
be
the
chief
seat
of
your
pain
;
there
shall
the
fire
begin
,
and
never
cease
burning
,
and
these
shall
be
as
fewel
to
burn
the
whole
body
:
Out
of
these
shall
the
worm
that
never
dies
,
grow
.
And
for
you
,
Christians
,
that
are
slack
and
negligent
,
and
not
strenuous
and
successful
in
this
work
of
Mortification
;
you
mar
your
own
mercies
:
it
's
this
that
renders
you
uncapable
of
Divine
Comforts
,
and
it
's
this
that
multiplies
your
sorrows
;
you
may
be
first
in
profession
,
in
knowledg
,
and
gifts
,
in
doing
of
works
of
holiness
and
righteousness
,
and
first
and
chief
in
sufferings
for
the
Gospel
;
and
yet
be
last
in
Gods
reckoning
,
and
least
in
the
Kingdom
of
heaven
above
:
thou
mayst
with
much
difficulty
get
through
the
Needles-eye
,
and
through
the
strait-gate
,
but
thou
losest
thy
hundredfold
here
:
and
for
any
thing
thou
knowest
,
puts
everlasting
life
to
a
venture
;
you
mar
and
blur
this
great
evidence
for
Heaven
in
the
Text
;
you
cannot
read
your
name
in
the
Promise
.
If
sin
be
not
your
death
,
yet
it
blackens
,
lames
,
cripples
and
wounds
you
,
and
keeps
you
weak
,
and
your
Soul
always
a
bleeding
;
any
unmortified
sin
marrs
your
freedom
with
God
:
it
's
like
a
weight
upon
the
Soul
,
that
thou
cannot
run
thy
Race
,
Heb.
12.1
,
2.
Or
it
's
like
a
thorn
in
the
foot
:
it
's
like
a
Wound
in
the
working-hand
,
it
leaves
a
print
upon
every
Duty
;
any
unmortified
lust
brings
on
deadness
and
formality
;
and
Duties
are
rather
Ornaments
,
than
meat
and
drink
to
the
man
.
Or
upon
the
bearing
shoulder
;
It
is
hence
that
some
real
Christians
bear
afflictions
with
more
trouble
and
impatience
than
some
others
;
afflictions
wound
our
Idols
,
and
these
are
as
pieces
of
our selves
:
they
are
like
Davids
forked
arrows
stuck
into
our
right-hand
,
or
right-eye
,
we
have
a
quick
sense
of
these
:
God
would
have
us
pluck
out
the
eye
,
and
let
all
go
;
or
cut
off
the
arm
,
and
we
should
not
feel
the
arrow
;
but
we
pluck
at
the
arrow
,
and
tear
our
flesh
:
What
is
it
but
our
loathness
to
let
our
Idols
go
,
that
makes
affliction
bitter
?
It
's
not
poverty
,
or
want
of
Estates
,
Trading
,
Relations
,
that
in
themselves
afflict
;
for
we
see
many
contentedly
want
these
:
but
it
's
our
unmortified
corruptions
,
our
inordinate
love
and
desire
of
these
,
this
in
less
or
more
is
common
to
some
godly
,
with
others
.
2.
The
holy
Lord
doth
by
afflictions
often
bring
forth
mens
secret
unmortified
lusts
,
and
writes
them
on
their
foreheads
,
Ezek.
16.36
,
37.
Sometimes
by
the
kind
of
their
afflictions
,
sometimes
by
their
carriage
under
it
.
But
3.
There
is
besides
this
in
the
Believer
,
a
quicker
sense
and
apprehension
of
Gods
anger
than
in
others
,
and
this
makes
afflictions
sit
the
sorer
to
them
:
Hence
comes
such
Complaints
,
as
Lam.
3.1
.
This
by-standers
do
not
consider
,
but
observing
their
trouble
,
think
it
comes
from
the
same
cause
that
the
trouble
of
others
proceeds
from
.
Ah!
it
s
our
short-comings
in
Mortification
,
that
makes
men
confound
us
with
others
,
that
darkens
our
difference
from
the
World
,
in
every
state
of
life
we
are
in
:
If
under
wants
,
we
are
perplexed
and
thoughtful
as
others
;
if
we
abound
,
we
are
vain
,
and
frothy
,
and
proud
,
and
supercilious
as
others
.
This
is
the
bane
of
many
Professors
,
for
this
the
Name
of
God
is
spoke
ill
of
;
for
this
the
imputed
Righteousness
of
Christ
is
reproached
;
for
this
,
the
Spirit
in
his
in-dwelling
and
workings
is
reproached
by
the
Rabsheka's
of
the
time
:
for
this
,
Free-grace
and
Gospel-faith
are
reviled
:
did
we
not
put
this
sword
in
our
Enemies
hand
,
they
should
have
no
Weapon
wherewith
to
fight
against
Truth
or
us
:
this
may
indeed
wound
us
,
though
it
wound
not
Truth
:
Reproach
hath
broken
my
heart
,
saith
David
;
it
would
not
have
done
so
,
had
he
not
given
occasion
for
it
.
Our
works
does
not
justifie
our
Faith
;
the
fruits
of
the
Spirit
are
not
manifest
as
the
fruits
of
the
flesh
are
:
our
deeds
are
not
so
different
from
others
,
as
our
principles
and
profession
are
different
from
theirs
.
Yet
something
I
must
say
for
the
encouragement
of
such
as
are
sensible
of
their
defects
and
short-comings
in
Mortification
.
1.
I
must
offer
you
Pauls
Relief
,
Rom.
7.25
.
for
however
successful
he
was
,
yet
the
encouragement
is
such
as
may
serve
every
Soul
that
does
heartily
fight
the
Battels
of
the
Lord
,
though
not
so
successively
:
the
poor
Believer
is
often
crying
out
as
Elisha's
servant
,
Master
,
What
shall
we
do
?
But
were
our
eyes
open
,
we
should
see
more
for
us
,
than
against
us
:
the
Father
,
the
Son
,
and
the
Spirit
,
are
engaged
too
,
through
this
blessed
Work
;
ye
have
right
to
the
same
aid
(
if
ye
will
but
use
it
)
that
Christ
had
in
his
contest
with
,
and
conquest
over
principalities
&
powers
,
Ephes.
1.19
,
20
,
so
that
our
impotency
can
be
no
excuse
to
us
;
Faith
gives
the
Soul
the
greatest
resemblance
of
Divine
Omnipotency
.
2.
Take
that
word
,
Rom.
8.1
,
You
feel
and
know
that
there
are
many
things
condemnable
in
you
;
yea
,
enough
to
condemn
millions
of
Men
or
Angels
:
But
O
the
mysterious
depths
of
Free-grace
,
that
should
divide
and
separate
between
Condemnable
&
Condemnation
.
Indeed
,
the
more
Conscience
one
makes
of
mortifying
sin
,
the
more
sense
and
assurance
of
their
Absolution
and
Indempnity
.
If
sin
be
prevailing
,
it
's
hard
to
maintain
the
sense
of
this
;
yet
in
some
cases
one
may
:
as
when
the
Soul
is
under
a
deep
afflicting
sense
of
prevailing-sin
,
and
solicitously
striving
against
it
,
Psal.
65.3
,
Iniquities
prevail
against
me
,
&c.
You
may
yield
to
the
Antecedent
,
and
deny
the
Consequence
:
yea
,
you
make
the
prevailing
of
sin
an
Argument
in
prayer
for
Pardon
,
Psalm
25.11
.
Those
same
Iniquities
that
set
Justice
a-work
,
Gen.
6.5
.
He
can
make
an
Argument
for
mercy
,
Gen.
8.21
.
Indeed
,
if
one
keep
up
any
perswasion
of
their
freedom
from
Condemnation
,
it
's
a
great
doubt
if
they
can
keep
up
the
comfort
of
this
perswasion
too
;
for
,
these
are
often
separated
.
David
has
his
Absolution
,
2
Sam.
12.13
,
yet
does
he
afterward
beg
the
comfort
and
joy
of
it
;
or
at
least
a
closer
Application
of
it
.
3.
Know
that
oft-times
Satan
and
Corruptions
stir
most
where
they
have
least
possession
,
and
real
power
;
and
also
that
they
make
most
ado
,
when
they
are
nearest
to
be
cast
out
.
But
if
you
enquire
,
why
the
holy
Lord
does
suffer
sin
to
prevail
so
much
over
some
of
his
own
?
I
answer
,
The
Captain
of
our
salvation
knows
how
to
bring
his
followers
to
Glory
;
and
he
knows
that
it
's
better
for
some
to
be
kept
sighting
(
even
though
often
foiled
)
than
to
be
Triumphing
.
The
rising
of
some
is
their
falling
,
and
the
falling
of
others
is
their
rising
;
Success
is
sometimes
worse
to
carry
under
,
than
a
Defeat
;
Pride
and
Self-righteousness
often
get
up
upon
our
Trophies
over
sin
:
and
for
this
end
sometimes
the
Lord
suffers
some
sin
to
prevail
:
If
he
see
a
Soul
enclining
to
establish
its
own
righteousness
,
Ezek.
33.13
,
If
he
trust
to
his
own
righteousness
,
and
commit
iniquity
.
Pride
often
rises
upon
the
ruins
of
other
lusts
:
but
thus
the
Lord
suffers
not
the
foot
of
Pride
to
get
up
,
he
keeps
the
Soul
under
a
deep
impression
of
its
exceeding
sinfulness
and
vileness
;
indeed
,
it
is
a
trial
to
Faith
,
when
the
Soul
sees
nothing
in
it self
,
and
yet
can
believe
;
and
then
is
Faith
purest
,
when
others
reckon
upon
themselves
as
the
worst
of
Sinners
.
David
reckons
himself
as
a
beast
,
Psal.
73
:
And
he
not
only
mourns
for
sin
,
as
a
man
;
but
he
roars
as
it
were
like
a
pained
beast
,
Psal.
32.3
.
He
seems
fitter
for
a
Wilderness
to
cry
out
,
than
for
a
secret
Chamber
to
weep
in
:
at
other
times
he
can
water
his
couch
in
the
night
,
now
he
roars
all
the
day-long
:
at
other
times
his
moisbure
is
dried
,
now
his
bones
:
the
pillars
of
his
house
shake
and
wax
old
.
2.
Thus
the
Lord
lets
the
Soul
see
its
need
of
constant
supplies
of
Grace
,
and
so
keeps
it
in
a
closer
dependence
on
himself
:
were
we
always
victorious
,
we
should
not
know
so
well
our
own
insufficiency
,
nor
the
sufficiency
of
Grace
.
Some
are
kept
Cripples
,
because
they
would
either
run
away
from
him
,
or
neglect
him
.
It
's
evident
,
that
we
are
oftnest
with
God
,
when
we
have
most
need
of
him
;
how
often
does
necessity
prompt
us
to
Duty
,
more
than
love
,
or
conscience
of
Duty
?
hence
we
pray
seven
times
,
when
we
praise
once
.
3.
The
Lord
often
punishes
his
people
by
this
:
letting
them
know
the
difference
between
Christs
yoke
,
and
sins
.
4.
He
manifests
his
power
in
their
final
Conquest
,
after
so
many
foils
:
On
this
account
Paul
glories
in
his
infirmities
,
2
Cor.
12.9
,
10
:
thus
also
he
manifests
the
riches
of
his
Grace
.
The
Conversion
of
the
Soul
from
sin
to
God
,
is
a
wonder
of
Free-grace
;
but
the
Conversion
of
some
is
a
greater
wonder
.
Mortification
of
sin
in
any
Soul
is
a
marvellous
work
of
the
Spirit
,
but
more
marvellous
in
some
;
where
sin
was
deeper
rooted
and
more
fortified
,
and
where
the
name
of
lusts
was
begun
:
even
so
,
the
salvation
of
the
most
mortified
Soul
,
is
a
new
wonder
of
Free-grace
:
but
the
salvation
of
some
Souls
,
is
a
supereminent
act
of
superabounding-grace
;
the
High-praises
of
God
shall
be
in
all
their
mouths
:
but
the
songs
of
some
shall
rise
higher
than
others
:
were
not
the
holiest
so
much
in
admiring
how
themselves
were
saved
,
it
might
be
an
astonishment
to
them
to
see
,
may
be
,
some
in
Heaven
,
whom
in
their
thoughts
they
have
sometimes
reprobated
:
how
much
sin
do
some
bring
to
Heavens-door
with
them
?
At
Heavens-gate
is
the
grave
and
burying-place
of
many
strong
Corruptions
:
Death
,
which
is
the
wages
of
sin
,
is
made
the
grave
of
sin
.
And
what
the
Red-sea
was
to
the
Egyptians
,
these
Corruptions
that
keep
poor
Souls
in
bondage
,
and
that
still
pursue
them
,
they
shall
see
no
more
the
certainty
of
your
final
Conquest
.
Is
it
not
good
news
from
a
far
Countrey
,
that
the
Captain
of
your
salvation
stands
ingaged
for
you
?
and
it
is
more
his
concern
than
yours
,
that
you
be
victorious
.
And
O
what
Hosanna's
shall
be
sung
to
him
,
when
he
shall
ride
in
Triumph
through
the
streets
of
the
new
Jerusalem
that
is
above
,
with
his
triumphing
followers
,
each
having
a
Crown
on
their
head
,
and
Harp
in
their
hand
;
his
Conquest
is
a
pledg
of
yours
,
John
16.
You
are
often
thinking
that
some
day
you
will
fall
by
the
hand
,
&c.
You
have
had
as
good
aid
engaged
to
save
you
,
as
Christ
had
,
Ephes.
1.19
,
20
:
and
you
being
so
nearly
united
to
him
,
he
reckons
not
his
Conquest
compleat
,
as
long
as
you
are
in
a
Militant
state
:
If
you
be
fighting
the
good
fight
,
Christ
is
upon
his
way
to
relieve
and
fetch
you
off
victorious
;
Know
you
not
that
he
has
said
,
I
will
that
they
be
where
I
am
?
he
knew
his
Trust
,
and
that
it
was
the
Fathers
will
;
and
well
it
is
for
us
,
it
depends
not
on
ours
.
Vse
2.
What
we
have
said
,
does
speak
sadly
to
such
as
either
neglect
this
great
Duty
,
on
which
the
Text
lays
so
much
stress
:
or
who
think
to
mortifie
sin
by
meer
moral
means
,
or
considerations
.
For
the
first
sort
:
1.
There
be
some
that
instead
of
mortifying
sin
,
cherish
and
feed
it
,
and
make
provision
for
it
:
that
are
in
league
with
it
,
that
have
common
Friends
and
common
Foes
with
it
:
yea
,
to
some
it
's
as
themselves
.
It
's
as
a
right-hand
,
&c.
yea
,
it
's
their
life
;
wound
their
lusts
,
and
their
heart
dies
:
speak
to
such
of
Mortification
,
and
you
may
as
easily
,
and
more
,
perswade
them
to
stab
,
or
at
least
to
lance
themselves
.
Hence
men
have
found
out
so
many
counterfeits
of
Mortification
,
they
will
rather
kill
thousands
of
Rams
and
Bullocks
,
yea
,
their
sons
and
daughters
,
ere
they
slay
sin
;
What
severities
have
some
used
to
themselves
,
to
save
their
sins
?
What
vast
sums
have
some
given
to
redeem
the
life
of
their
sins
?
This
hath
enriched
the
Popish
and
Prelatick
Clergy
,
more
than
ever
their
own
,
or
the
Benefactors
Piety
or
Zeal
have
done
.
2.
There
be
some
that
seem
to
be
grieved
with
the
power
of
sin
,
that
are
daily
poring
upon
their
sins
,
but
never
are
able
to
come
out
of
them
;
that
are
much
in
complaining
of
the
power
of
sin
,
but
never
able
to
mortifie
sin
.
Now
here
I
shall
shew
1.
What
it
is
that
ordinarily
hinders
the
mortification
of
sin
.
2.
How
it
comes
that
convinced
Souls
that
are
often
complaining
of
sin
,
yet
take
up
short
of
Mortification
.
For
the
former
,
let
us
consider
,
1.
The
frame
and
corrupt
Habit
of
the
mind
of
Man
.
There
's
in
it
Ignorance
,
Atheism
,
Inconsiderateness
and
Unbelief
.
First
,
There
's
Ignorance
,
the
god
of
this
world
hath
blinded
men
:
and
then
he
makes
them
grind
in
his
Mill.
Sinners
see
no
Enemy
to
fight
with
,
they
see
no
harm
in
sin
,
they
feel
no
sting
or
poison
in
it
:
and
instead
of
crucifying
it
,
are
apt
to
say
,
Why
,
what
evil
hath
it
done
?
for
sin
is
marvellously
tame
,
where
it
's
kindly
used
.
It
's
Satans
policy
to
teach
men
to
call
evil
,
good
,
and
so
to
advance
it
:
and
to
call
good
,
evil
,
and
so
to
persecute
it
:
thus
we
see
him
carry
on
the
mortification
of
Holiness
.
2.
There
's
Atheism
:
whether
there
be
any
speculative
Athesm
,
I
enter
not
upon
.
I
am
apt
to
think
,
that
if
there
be
a
head-Atheism
,
it
proceeds
from
heart-Atheism
:
But
certain
it
is
,
that
when
men
have
blotted
out
all
sense
of
God
upon
their
mind
;
sense
of
sin
must
needs
be
gone
too
(
no
doubt
,
it
's
from
the
prevalency
of
Atheism
in
these
days
,
that
some
have
denied
any
real
difference
between
good
and
evil
)
:
did
men
live
under
the
impressions
of
an
infinitely
holy
,
just
,
soveraign
Majesty
,
they
durst
not
so
affront
his
Law
and
Authority
,
nor
maintain
his
Enemies
,
which
he
would
have
slain
.
3.
There
is
Inconsiderateness
.
Sinners
do
not
count
the
cost
and
charges
of
sin
:
they
see
not
the
hook
,
the
poison
that
is
in
it
;
consider
not
what
bitterness
it
will
be
in
the
latter
end
,
when
they
shall
mourn
at
the
last
,
&c.
Prov.
5.12
.
Many
suffer
more
for
it
,
even
in
this
life
,
than
the
godly
does
for
holiness
;
but
the
latter
end
of
it
is
another
thing
.
Now
what
men
have
in
Oblivion
,
they
consider
not
,
or
look
upon
at
a
great
distance
:
To
the
godly
man
,
Judgment
and
Eternity
are
near
;
therefore
he
deals
with
sin
,
as
he
would
do
if
he
heard
the
last
Trumpet
,
or
saw
the
great
white
Throne
set
,
and
the
Ancient
of
days
sitting
upon
it
,
&c.
4.
There
's
Unbelief
;
did
men
believe
what
evil
were
in
sin
,
what
it
is
in
its
Nature
and
Effects
,
and
Consequents
,
their
hearts
would
rise
with
indignation
against
it
;
they
would
seek
to
extinguish
their
lusts
and
passions
,
as
men
do
fire
,
when
it
breaks
out
in
their
houses
.
Now
the
remainders
of
these
are
in
the
Regenerate
.
2.
There
is
the
engagedness
of
the
heart
and
affections
to
sin
:
the
heart
is
the
chief
seat
and
strength
of
sin
.
There
's
a
heart-union
between
a
Sinner
and
his
Idols
,
such
as
resembles
that
between
a
Man
and
his
Wife
:
hence
,
mens
Idols
are
called
their
Lovers
:
and
the
back-sliding
of
Professors
,
is
called
Adultery
and
Whoredom
;
hence
instead
of
killing
their
lusts
,
they
love
them
,
and
cherish
them
as
their
own
flesh
.
To
mortifie
sin
,
were
to
mortifie
themselves
:
Will
a
man
slay
the
wife
of
his
Bosom
,
the
desire
of
his
Eyes
,
or
thrust
through
his
intimate
Friend
?
Sin
is
as
meat
and
drink
to
them
,
they
drink
it
as
the
Ox
does
water
:
It
's
as
Air
to
breathe
in
,
it
's
as
spirits
and
blood
to
them
;
Kill
me
,
says
the
Sinner
,
and
restrain
me
from
this
or
that
:
when
we
speak
against
sin
,
men
take
it
,
as
if
we
spake
against
themselves
:
when
we
cry
out
against
sin
,
it
's
to
them
,
as
if
we
were
reproaching
them
:
where
the
eyes
are
full
of
sin
,
a
man
cannot
cease
to
sin
;
much
less
when
the
heart
is
full
of
it
:
love
does
strongly
unite
the
heart
to
it
;
there
's
a
League
,
a
Covenant
of
friendship
between
the
heart
and
sin
.
Now
sin
may
in
a
sort
keep
true
to
the
man
for
a
time
,
viz.
while
it
is
conceiving
and
growing
;
but
when
it
is
perfected
,
it
brings
forth
death
.
When
one
,
as
Ephraim
,
is
joyned
to
Idols
,
there
is
little
hope
of
him
.
3.
There
is
the
strength
of
sin
:
our
Natures
are
leavened
with
sin
,
not
coloured
with
it
:
But
sin
is
like
blood
and
spirits
(
as
is
said
)
;
and
as
we
grow
up
,
sin
encreases
and
grows
up
,
till
at
length
we
be
wholly
inslaved
to
it
.
Sin
is
a
great
King
:
Pride
,
and
Covetousness
,
and
Sensuality
,
are
its
three
great
Princes
:
each
of
them
have
millions
of
slaves
.
How
many
Kings
and
Princes
,
are
but
Lacqueys
to
the
lust
of
the
Eye
,
or
the
Flesh
,
or
to
the
pride
of
Life
.
The
greatest
Conquerors
of
the
World
have
been
in
bondage
to
these
:
such
as
affected
the
utmost
soveraignty
over
men
,
have
been
absolute
slaves
to
their
lusts
:
O
the
violence
of
mens
lusts
and
passions
!
It
's
a
hard
task
to
vanquish
those
usurping
Tyrants
,
especially
where
they
have
had
long
possession
;
such
are
too
hard
for
a
man
to
mortifie
;
the
more
strength
,
and
the
longer
possession
any
sin
has
had
,
the
more
difficulty
to
overcome
it
.
4.
This
proceeds
from
the
deceitfulness
of
sin
,
and
Satan
;
he
often
paints
Sin
in
the
colour
of
Virtue
,
and
it
escapes
free
;
and
he
blackens
Holiness
,
and
we
strike
at
it
,
and
seek
to
mortifie
it
:
Or
sometimes
,
when
we
are
angry
at
sin
,
it
sneaks
away
and
couches
in
some
corner
:
and
when
our
anger
is
over
,
and
the
strength
of
the
Conviction
which
bred
it
,
worn
off
,
sin
comes
forth
again
,
and
its
peace
is
made
,
there
's
no
more
of
it
:
yea
,
such
is
the
deceitfulness
of
sin
,
that
it
can
advance
it self
by
the
want
of
tempting-Objects
,
as
well
as
by
the
abounding
of
them
.
Hence
,
as
the
richer
and
higher
some
grow
,
Pride
and
Avarice
grows
:
So
the
poorer
and
the
more
despised
some
grow
,
the
more
Pride
(
as
appears
in
Achitophels
case
)
and
Covetousness
encrease
.
So
Lust
oft-times
grows
most
,
where
there
be
fewest
temptations
to
blow
it
up
;
It
takes
life
upon
the
withdrawing
of
the
Object
(
as
the
blasting
or
absence
of
mens
Idols
often
encreases
their
Idolatry
with
the
memory
of
them
)
:
the
want
of
the
Object
does
feed
Lust
more
,
than
the
having
of
it
,
as
appears
in
Ammons
waxing
lean
day
by
day
,
for
love
of
his
sister
;
and
aftewards
how
did
he
hate
her
?
O
the
depths
of
Satan
,
and
the
cunning
of
Sin
!
how
many
policies
does
it
use
to
preserve
it self
:
it
promises
so
fair
,
and
smiles
so
upon
a
man
,
that
he
cannot
find
in
his
heart
to
slay
it
.
5.
That
which
also
hinders
the
mortification
of
it
,
is
the
suitabless
of
it
to
our
corrupted
Natures
:
there
is
something
in
Applause
,
that
gratifies
that
Self-exalting
principle
in
man
.
Men
find
pleasures
sweet
,
and
they
cannot
but
believe
their
senses
,
before
any
testimony
from
without
:
they
see
,
and
feel
,
and
taste
some
sensible
good
in
sinful
Objects
:
and
it
's
hard
to
dispute
a
man
out
of
his
Senses
.
Nature
craves
something
,
and
the
things
of
this
World
have
some
subserviency
and
suitableness
to
Nature
,
in
its
pure
primitive
Consideration
.
And
Sinners
cannot
now
distinguish
between
purely
Natural
,
and
inordinate
desires
:
and
indeed
the
pleasures
of
sin
are
now
as
suitable
to
our
corrupted
Nature
,
as
poor
natural
delights
were
suitable
to
Adam
in
Innocency
.
Now
look
what
pain
it
is
to
have
Nature
starved
or
oppressed
;
such
pain
it
is
to
have
sin
mortified
.
6.
The
splendid
Condition
of
some
,
and
the
merry
life
that
Sinners
lead
,
makes
men
in
love
with
their
way
:
they
who
deal
most
kindly
with
their
sin
,
and
indulge
and
satisfie
a
proud
and
sensual
disposition
,
they
live
the
gayest
lives
,
and
with
their
blustring
Jollity
they
carry
the
voice
,
in
the
opinion
of
most
men
,
who
have
no
Sanctuary-light
.
As
for
Mortification
,
they
think
it
dispirits
one
,
or
makes
a
man
a
Mope
;
and
that
to
mortifie
sin
,
is
to
mortifie
all
Pleasure
and
Mirth
.
7.
Libertinism
,
or
perverting
of
the
grace
of
the
Gospel
;
some
have
doctrinally
,
and
others
practically
,
made
that
a
Sanctuary
for
sin
,
which
God
has
made
a
City
of
Refuge
for
penitent
Sinners
.
Some
think
it
improper
to
speak
to
Believers
of
sin
,
or
mortification
,
at
least
that
we
should
not
to
them
preach
against
any
sins
,
but
such
as
argue
them
to
be
in
a
good
state
(
as
there
are
some
diseases
that
argue
a
good
constitution
of
Body
)
and
that
we
should
urge
love
and
gratitude
only
,
and
not
Hell
nor
Wrath
;
but
whose
doctrine
is
the
Text
?
and
to
whom
is
it
directed
?
This
pretended
heat
of
Spirituality
,
has
often
issued
into
loosness
and
prophanity
.
This
practical
Abuse
of
Grace
,
is
that
wherein
all
unsound
hearts
do
really
conspire
.
Antinomian
,
Libertine
,
and
Ranting
principles
,
are
the
most
immediate
inferences
and
conclusions
that
natural
hearts
draw
from
the
doctrine
of
Free-grace
;
which
,
were
not
men
strangely
byassed
,
and
prejudiced
by
their
lusts
,
may
easily
appear
to
be
horrid
perversions
of
the
Gospel
.
Thus
he
that
came
to
destroy
sin
,
is
made
the
Saviour
of
sin
.
For
the
second
Question
;
Whence
it
is
that
some
complain
of
the
power
of
sin
,
yet
rest
in
something
short
of
the
mortification
of
it
?
〈◊〉
.
1.
Some
are
convinced
of
the
power
of
sin
in
them
,
and
are
troubled
at
it
,
but
hope
that
Duties
will
weaken
it
,
and
wear
it
off
;
when
alas
,
they
never
hurt
it
.
Or
,
2.
That
time
will
do
it
;
that
when
temptations
are
over
,
and
fewel
withdrawn
,
lusts
will
die
of
themselves
:
and
that
when
they
are
got
out
from
under
such
and
such
circumstances
,
Corruptions
will
not
have
such
advantage
against
them
:
when
alas
,
sin
can
live
without
temptations
,
and
has
fewel
enough
within
,
and
can
create
temptations
to
it self
.
Or
,
3.
Upon
every
inconsiderable
resistance
to
,
or
advantage
against
their
sin
,
they
begin
to
hope
well
of
themselves
:
as
Micah
foolishly
concludes
that
God
will
bless
him
,
seeing
he
had
a
Levite
to
be
his
Priest
;
so
do
some
dream
of
Heaven
,
upon
every
little
success
against
a
temptation
to
sin
,
or
upon
every
passionate
wish
to
be
freed
from
sin
,
as
inconsistent
with
the
hope
of
Heaven
;
though
such
wishes
do
often
grow
out
of
Nature
,
and
self
love
.
Or
,
4.
Such
satisfie
themselves
with
meer
complaints
of
sin
;
trouble
for
sin
does
sometimes
secretly
harden
in
sin
,
and
issues
in
secure
despair
(
as
burning
,
though
it
be
painful
,
yet
it
stops
bleeding
)
;
or
else
such
satisfie
themselves
with
some
common
Comfort
,
and
are
all
on
a
sudden
as
Jovial
as
ever
;
(
There
's
a
great
deceit
in
folks
coming
out
from
under
Soul-trouble
)
or
if
they
can
get
some
tears
to
bewail
their
sins
,
these
are
to
them
as
good
a
Plaister
as
Christs
blood
;
O
the
deceitfulness
of
tears
,
when
they
are
not
the
juyce
of
a
broken
heart
:
they
do
but
water
sin
,
and
make
it
more
fruitful
.
Or
finally
,
By
their
passion●●●
Complaints
,
they
get
the
pity
and
prayers
of
others
,
and
are
well
lik'd
of
,
and
look'd
upon
as
the
Mourners
,
and
broken-hearted
,
whom
our
Lord
has
blessed
:
and
the
prayers
and
good-likeing
of
others
,
does
insensibly
work
them
into
a
good
opinion
of
themselves
.
In
the
second
place
,
They
deserve
Reproof
,
who
think
to
mortifie
Sin
by
their
own
endeavours
,
or
by
meer
moral
means
:
No
endeavours
no
Duties
,
no
consideration
of
Sins
opposition
to
,
and
inconsistency
with
our
happiness
,
without
the
influence
of
the
Spirit
,
can
mortifie
any
one
Sin
.
The
Apostles
manner
of
urging
this
great
Duty
,
deserves
a
Remark
:
on
the
one
hand
,
he
will
not
have
people
think
that
the
Spirit
was
to
do
all
,
and
they
to
do
nothing
;
or
that
they
are
to
be
meerly
passive
in
the
business
of
Mortification
;
If
ye
mortifie
—
and
on
the
other
hand
:
he
will
not
have
them
think
that
there
is
any
power
in
them
to
mortifie
Sin
,
but
that
it
is
through
the
Spirit
.
It
is
the
Spirits
special
work
:
and
hence
we
may
be
instructed
,
how
to
press
all
Gospel-duties
so
,
as
to
avoid
Enthusiasm
and
Antinomianism
on
the
one
hand
,
and
Arminianism
on
the
other
.
For
there
's
nothing
more
common
,
than
for
people
to
apprehend
some
sufficiency
of
power
in
themselves
to
obey
,
when
they
hear
Gospel-obedience
pressed
:
and
on
the
other
hand
,
to
grow
sloathful
and
secure
,
and
to
expect
such
a
power
as
will
kill
Sin
,
and
carry
them
through
Duties
,
without
their
concurrence
(
or
may
be
,
knowledg
)
;
when
they
are
told
of
their
Impotency
,
and
of
the
necessity
of
the
Spirits
special
assistance
;
whereas
in
respect
of
dependance
,
humility
and
self-denial
,
we
should
carry
as
if
the
Spirit
acted
all
;
but
in
respect
of
diligent
endeavours
,
we
should
act
,
as
if
we
acted
all
;
and
not
the
Spirit
.
Vse
3.
Of
Exhortation
;
If
you
would
escape
the
second
Death
:
if
you
desire
or
hope
to
live
with
God
,
and
to
be
eternally
happy
in
the
enjoyment
of
him
;
set
about
the
mortification
of
sin
.
1.
Original
corruption
must
be
mortified
,
the
root
of
Sin
must
be
killed
:
lay
the
ax
to
the
root
of
the
tree
;
one
stroke
at
the
Root
will
do
more
harm
to
the
Tree
,
than
many
strokes
at
the
Boughs
.
In
the
Doctrinal
part
,
I
hinted
at
the
necessity
and
usefulness
of
this
.
I
shall
only
now
point
a
little
at
the
way
of
mortifying
the
Body
of
Sin
.
1.
A
through
sight
and
discovery
of
it
is
necessary
:
I
do
not
mean
,
that
any
man
can
fathom
or
comprehend
the
heghth
and
depth
of
it
,
Jer.
17.9
,
Who
can
know
it
?
Now
the
deceitfulness
of
the
heart
is
but
a
branch
of
the
corruption
of
it
:
It
's
a
Mysterie
that
we
cannot
now
unfold
;
yea
,
and
without
the
Spirits
teaching
,
we
cannot
have
such
a
discovery
of
it
,
Rom.
7.7
.
Some
Heathens
have
seen
,
and
bewailed
it
as
their
disease
,
which
yet
they
thought
curable
by
moral
Habits
:
but
they
never
saw
it
as
sin
,
nor
in
its
deadly
damning
Nature
;
Nay
,
nor
did
ever
any
common
work
of
the
Spirit
give
such
a
discovery
of
it
,
as
is
necessary
to
the
mortification
of
it
;
the
Hypocrite
sees
no
more
of
it
,
than
what
he
thinks
some
common
work
sufficient
to
cure
.
Hence
it
is
,
that
all
such
as
advance
Nature
,
are
depressers
of
Grace
;
and
that
such
as
extenuate
original
Corruption
,
make
no
great
business
of
Conversion
.
And
e
contra
—
hence
it
is
also
,
that
we
find
not
a
Hypocrite
in
all
the
Scripture
,
complaining
of
this
original
Corruption
,
as
we
find
Paul
and
David
doing
,
Rom.
7
,
and
Psalm
51.
Now
in
order
to
this
sight
of
Sin
,
1.
Thou
must
be
much
in
the
study
and
observation
of
thine
own
heart
,
and
of
the
secret
motions
of
sin
there
;
they
are
strangers
to
their
own
hearts
,
who
may
not
find
every
sin
there
,
even
such
as
they
never
heard
named
:
or
as
the
gracious
heart
complies
with
such
Duties
,
as
may
be
,
it
never
heard
to
be
such
;
so
does
the
corrupt
heart
encline
to
such
sins
as
are
not
to
be
named
;
or
upon
the
mention
of
every
sin
there
's
some
inward
stirring
to
it
,
especially
if
it
be
plausibly
spoke
of
.
2.
Study
the
spirituality
of
the
Law
;
there
thou
mayst
see
the
holiness
of
God
,
which
will
not
admit
of
the
Ieast
motion
to
Sin
:
and
there
also
thou
mayst
read
thine
own
Impurity
and
sinful
Impotency
.
3.
Seek
the
Spirits
light
,
it
's
the
Spirits
work
to
discover
Sin
:
let
it
be
thy
Souls
desire
,
that
he
would
open
some
door
or
window
,
and
let
thee
see
more
inward
,
greater
and
greater
Abominations
,
and
what
is
doing
in
the
secret
Chambers
of
the
Imagery
of
thy
heart
;
and
when
thou
hast
discovered
the
depths
of
Sin
,
and
the
exceeding
sinfulness
of
in-dwelling
sin
,
sit
down
and
bewail
thy
felf
,
and
mourn
over
it
.
And
alas
,
two
months
will
not
sufficiently
bewail
it
,
Judg.
11.37
,
Thy
seventy
or
fourscore
years
are
too
few
for
thee
to
go
up
and
down
the
Mountains
with
thy
Companions
.
Now
godly
sorrows
break
the
heart
of
Sin
;
tears
that
are
squeezed
and
wrung
from
a
man
,
and
that
come
only
from
some
inward
Compunction
,
and
pricking
of
the
heart
,
may
fortifie
and
feed
Sin
;
but
when
they
are
the
juice
of
a
broken
heart
,
or
flow
from
a
contrite
heart
,
that
is
melted
down
by
the
heavenly
warmth
of
Divine
love
,
they
stifle
and
extinguish
Sin
.
Sin
can
dwell
with
fear
and
horror
,
for
these
are
the
native
fruits
and
products
of
it
:
and
when
Sin
shall
be
perfected
in
Hell
,
so
shall
these
:
but
it
cannot
bear
with
godly
sorrow
,
nor
can
this
sorrow
tolerate
it
;
or
it
strikes
at
the
root
and
fundamental
evil
of
Sin
.
2.
Cherish
Grace
in
the
heart
:
the
two
inward
principles
of
Grace
and
Sin
work
upon
one
another
,
as
Fire
and
Water
:
Sin
is
like
a
strong
malignant
humour
in
the
Body
.
Now
the
way
to
expel
it
,
is
to
corroborate
and
help
Nature
in
its
operations
:
as
the
New
man
grows
up
,
he
wears
off
the
Old
out
of
doors
;
Put
on
the
Lord
Jesus
Christ
,
and
be
cloathed
with
humility
,
love
,
long-suffering
,
mercy
and
brotherly-kindness
;
and
pride
,
anger
,
wrath
,
malice
will
vanish
away
:
See
Col.
3.5
,
6
,
7
,
8
,
10
,
12
,
13
;
as
Light
comes
in
,
Darkness
goes
out
.
bend
a
crooked
stick
streight
,
and
its
crookedness
is
gone
:
Grace
and
Sin
are
alway
acting
against
other
,
and
no
Conflict
can
be
long
in
equal
terms
;
either
Grace
or
indwelling
Sin
is
upon
the
growing
hand
:
Vivification
and
Mortification
(
the
two
parts
of
Sanctification
)
do
advance
equally
.
3.
Observe
and
trace
every
Sin
,
and
run
it
up
to
the
heart
,
from
whence
it
had
its
rise
:
then
drag
your
heart
before
the
Lord
,
and
cry
,
Lord
here
's
the
Atheist
,
the
Unbeliever
,
the
Murmurer
,
the
injurious
person
,
here
's
the
Rebel
and
the
disobedient
person
.
The
poor
Believer
,
even
many
times
would
tear
his
heart
in
pieces
,
and
is
ready
to
say
,
Except
I
had
a
better
heart
,
I
would
I
had
none
;
had
I
only
drunk
Poison
,
I
might
be
pitied
:
but
when
the
poison
of
Asps
is
in
my
Nature
,
I
deserve
to
be
abhorred
:
did
I
hide
the
Lords
Enemy
in
my
house
only
,
I
were
a
Traytor
to
him
;
much
more
,
when
I
hide
and
nourish
Sin
in
my
heart
.
Bring
the
body
of
death
before
Gods
Tribunal
,
and
cry
for
Judgment
against
it
:
and
say
,
Lord
,
here
's
thine
and
mine
Enemy
:
life
for
life
,
and
blood
for
blood
.
4.
If
thou
wouldst
mortifie
Original
Sin
,
thou
must
be
sure
to
mortifie
Self
;
for
selfishness
is
the
soul
of
Sin
.
This
is
the
great
Idol
that
all
others
truckle
under
:
Mans
first
sin
was
self-exaltation
,
and
self-satisfaction
;
and
that
depravation
of
our
Nature
,
which
is
the
punishment
of
this
first
Sin
,
does
mostly
appear
in
our
self-willing
,
self-loving
,
self-seeking
,
self-pleasing
.
The
Natural
man
beholds
himself
,
apprehends
some
excellency
in
himself
;
believes
himself
,
loves
himself
,
pleases
himself
,
designs
himself
,
and
that
as
his
last
end
,
wherein
he
rests
.
Hence
the
first
step
of
our
recovery
to
God
,
is
self
denying
,
self-abasing
,
self-loathing
,
self-annihilating
;
and
the
lower
self
be
,
the
weaker
is
the
body
of
Sin
:
the
more
a
man
is
emptied
of
self
,
and
dead
to
self
;
the
more
he
is
filled
with
the
fulness
of
God
,
and
alive
to
God
.
When
Christ
is
all
,
and
Grace
is
all
,
the
Old-man
and
indwelling
Sin
are
at
the
lower
ebb
;
when
self
is
nothing
,
and
Christ
is
all
the
mans
light
and
life
:
All
,
to
the
Judgment
,
heart
and
affections
;
all
the
mans
wisdom
,
all
his
righteousness
,
all
his
sanctification
,
all
his
redemption
,
and
all
his
strength
,
this
stabs
Sin
at
the
heart
.
Arminians
and
Jesuits
,
no
wonder
,
they
oppose
the
doctrine
of
Original
Sin
;
for
their
principles
,
as
they
are
the
very
issue
of
the
body
of
Sin
,
so
they
feed
and
cherish
it
.
Self-exaltation
has
begot
their
Tenets
,
and
they
honour
and
advance
Self
as
their
Father
.
5.
As
Self
is
the
soul
of
this
body
of
Sin
,
so
Pride
,
Worldliness
,
and
Voluptuousness
are
the
chief
members
of
it
:
the
lust
of
the
eye
,
and
of
the
flesh
,
and
the
pride
of
life
,
are
,
as
it
were
,
the
head
and
heart
of
the
body
of
Sin
:
a
wound
in
these
is
deadly
;
mortifie
these
radical
lusts
,
and
you
mortifie
the
body
of
Sin
:
knock
down
pride
,
and
you
dash
out
the
brains
of
Sin
.
Bring
the
flesh
under
a
due
subjection
unto
the
Spirit
,
so
that
it
bear
no
sway
,
nor
act
any
thing
against
the
Government
and
interest
of
Christ
in
the
Soul
,
and
you
wound
the
heart
,
and
stop
the
breath
of
this
Body
of
Sin
.
This
leads
us
to
a
second
Branch
of
the
Text
,
viz.
To
mortifie
your
most
prevailing
lusts
:
your
Idol-sins
,
which
your
Condition
,
Calling
,
or
circumstances
do
often
expose
you
to
.
And
O
what
a
hard
task
is
this
,
considering
what
the
power
of
Sin
is
in
some
!
(
as
I
have
formerly
shewn
)
what
interest
it
has
got
in
them
:
in
their
judgment
,
their
heart
and
affections
,
that
it
often
engages
them
in
open
rebellion
against
God
to
maintain
it
:
yea
,
some
to
wish
that
there
were
no
God
,
and
no
Law
to
oppose
it
.
What
vigorous
resistance
do
some
make
,
to
all
those
means
that
God
uses
to
discover
and
destroy
Sin
?
Sin
has
strong
Holds
in
the
mans
heart
:
every
mans
Idols
are
fortified
with
Walls
and
Bulwarks
in
his
bosom
,
and
O
what
ado
is
there
to
storm
them
;
for
the
Old
man
is
watchful
,
and
cannot
be
surprized
:
hardness
of
heart
is
the
Armour
of
Hell
,
wherewith
sinners
beat
back
the
strokes
of
word
and
Providences
;
they
will
give
up
any
thing
,
ere
they
will
give
up
their
Idol-sin
;
they
'l
cry
out
of
any
thing
,
ere
they
ever
name
Sin
;
they
will
be
beaten
to
powder
,
ere
they
be
beat
from
Sin
.
Hence
that
's
the
doom
of
many
,
they
are
joyned
to
Idols
,
let
them
alone
:
be
it
unto
you
,
even
as
you
will
:
you
will
not
forsake
Sin
,
let
it
bear
you
company
for
ever
.
Are
there
not
some
here
,
who
never
gave
a
harsh
word
,
nor
an
angry
look
to
their
Idols
,
who
never
spent
half
an
hour
in
this
warfare
with
Sin
?
the
strong-man
reigns
in
them
,
and
he
keeps
watch
and
ward
,
and
guards
every
pass
:
and
none
go
out
,
or
come
in
without
his
leave
:
every
Moral
or
Religious
action
,
every
thought
and
word
,
pays
Custom
,
Toll
and
Tribute
to
him
.
Now
,
1.
I
shall
shew
you
what
are
the
prejudices
the
Soul
sustains
by
every
predominant
lust
.
2.
What
are
the
advantages
that
come
by
mortifying
these
Sins
.
3.
I
shall
shew
by
what
means
such
Sins
may
be
mortified
.
For
the
first
,
If
you
be
under
the
prevalency
of
any
Sin
,
you
will
never
be
free
of
fear
and
doubts
;
you
make
the
issue
of
your
war
with
Sin
doubtful
.
It
's
but
rare
,
that
one
under
the
prevalency
of
any
Corruption
,
can
take
any
comfort
in
that
word
(
or
the
like
)
,
Rom.
16.20
,
And
the
God
of
peace
,
&c.
you
fight
but
dubio
morte
.
What
the
Apostle
saith
of
not
advancing
in
godliness
,
2
Pet.
1.9
;
We
may
say
of
such
as
do
not
vigorously
carry
on
the
mortification
of
every
Sin
,
He
that
lacketh
these
things
,
is
blind
,
and
cannot
see
afar
off
,
and
hath
forgotten
that
he
was
purged
from
his
old
sins
(
It
's
sad
,
when
any
Sin
is
so
far
re-inforced
,
that
a
man
forgets
how
bitter
once
it
was
to
him
,
and
how
he
was
graciously
delivered
from
it
,
and
can
see
little
difference
between
his
unregenerate
and
regenerate
state
)
:
Sin
puts
out
a
mans
eyes
,
and
stops
a
mans
ears
,
that
he
cannot
see
the
Land
that
is
afar
off
,
nor
can
he
hear
the
voyce
of
joy
and
gladness
,
Psalm
51.8
.
Such
a
man
can
see
no
more
through
the
Promises
,
than
if
they
were
stone-walls
;
any
prevailing
Sin
clips
the
wings
of
Faith
,
that
when
it
's
sent
out
,
it
returns
not
with
one
Olive-leaf
in
its
mouth
.
Search
and
see
,
if
it
be
not
some
prevailing
Sin
,
some
carnal
interest
incroaching
upon
Christs
interest
in
your
Soul
,
that
sills
you
with
fears
:
It
's
the
nature
of
Sin
to
breed
fear
and
trouble
;
and
the
Lords
Evangelick
Justice
requires
that
ye
should
taste
of
the
bitterness
of
sin
,
and
of
the
fruit
of
your
doings
.
Should
he
speak
comfortably
to
you
,
when
not
only
your
warfare
is
not
accomplished
,
but
you
are
in
league
with
some
Enemy
of
his
?
Nay
,
he
will
write
bitter
things
against
you
:
if
you
will
not
do
justice
upon
your
Idols
,
they
shall
cost
you
dear
:
if
when
the
lot
is
fallen
upon
them
,
you
refuse
to
cast
them
over-board
,
you
may
row
hard
,
but
you
shall
never
come
to
shore
;
the
wind
shall
encrease
,
and
the
sea
shall
work
and
be
tempestuous
.
Where
is
the
man
or
woman
amongst
you
,
that
is
not
under
some
rebuke
from
the
Lord
?
let
them
stand
forth
?
Is
there
no
gall
nor
wormwood
in
your
Cup
?
are
there
no
broken
bones
amongst
you
,
nor
teeth
with
Gravel-stones
?
Are
none
of
the
arrows
of
his
Quiver
entred
into
your
Reins
?
Are
there
none
whose
Soul
is
filled
with
trouble
,
and
removed
far
from
peace
,
and
are
feeding
upon
affliction
and
misery
?
Do
you
not
know
how
to
father
your
Afflictions
?
how
long
shall
it
be
,
ere
you
will
avenge
your selves
upon
your
Idols
,
ere
you
will
pluck
out
the
Dart
that
wounds
you
,
and
that
keeps
you
bleeding
?
Will
you
not
do
justice
upon
the
Achan
that
troubles
Israel
?
Come
to
God
,
and
bring
with
you
words
,
and
say
,
I
have
sinned
,
what
shall
I
do
unto
thee
,
&
c
?
I
can
make
no
amends
,
but
I
'le
be
avenged
on
my
Idols
for
my
two
Eyes
,
and
two
hands
,
and
for
all
the
trouble
they
have
caused
to
me
.
You
will
say
,
1.
Are
not
some
under
the
prevalenty
of
some
sin
,
and
yet
have
more
freedom
from
fears
and
doubts
,
than
some
that
are
more
mortified
than
they
?
I
Answer
,
Some
mens
peace
is
their
plague
,
at
least
their
punishment
;
and
the
solicitous
fears
of
some
,
are
their
mercy
,
and
help
to
keep
them
awake
:
it
's
better
to
be
in
a
Fever
,
than
in
a
Lethargy
.
2.
There
is
some
peace
and
comfort
that
flows
from
the
death
of
sin
,
and
the
encrease
of
holiness
,
by
way
of
natural
reluctancy
and
emergency
;
and
there
's
some
trouble
that
flows
from
sin
by
the
same
natural
necessity
:
sure
the
more
of
the
former
,
the
more
peace
;
and
the
more
of
the
latter
,
the
more
trouble
:
and
if
the
wicked
be
as
the
troubled
Sea
,
sure
the
more
that
sin
work
,
the
more
trouble
there
will
be
.
2.
There
is
some
inward
peace
that
follows
Mortification
by
way
of
Reward
,
over
and
above
what
naturally
follows
from
it
,
as
that
which
comes
by
the
Testimony
of
the
Spirit
,
&c.
and
the
more
that
sin
be
mortified
,
ordinarily
the
more
of
this
;
the
more
you
walk
according
to
the
law
of
the
New
Creature
,
the
more
peace
shall
be
upon
you
:
so
that
there
is
some
trouble
that
is
the
punishment
of
unmortified
sin
,
over
and
above
what
it
naturally
breeds
;
and
ordinarily
,
the
more
lively
that
any
sin
be
,
the
more
trouble
and
sorrow
in
the
Soul
,
and
the
more
of
Hell
here
,
except
the
Conscience
be
seared
,
or
the
Soul
be
smitten
with
stupidity
as
a
greater
plague
.
Indeed
,
as
sometimes
Gods
comforts
do
not
keep
peace
with
our
measure
of
Mortification
,
but
sometimes
exceeds
it
:
so
sometimes
one
that
is
not
habitually
so
much
under
sin
as
another
,
may
yet
have
more
inward
trouble
.
2.
Is
the
greatness
of
outward
trouble
an
argument
of
the
strength
of
sin
,
or
the
liveliness
of
any
lust
?
Do
not
we
see
,
that
the
most
mortified
,
are
often
most
afflicted
?
I
answer
,
It
's
hard
taking
the
measure
of
ones
Mortification
,
and
to
judg
how
anothers
heart
stands
affected
to
this
,
or
that
:
One
may
be
in
great
measure
dead
to
pleasures
or
worldliness
in
the
gross
sense
,
and
yet
alive
to
some
near
Relations
:
and
one
may
be
dead
to
the
dearest
Friend
,
and
yet
alive
to
some
spiritual
lust
,
may
be
,
spiritual
pride
in
gifts
or
graces
,
&c.
Or
if
the
man
be
dead
to
these
,
yet
may
he
be
too
much
alive
to
spiritual
comforts
:
I
do
not
say
,
that
the
Lord
would
have
the
Believer
content
to
lie
under
the
impressions
of
wrath
(
much
less
content
to
be
damned
)
,
but
he
would
have
the
man
lie
at
his
feet
under
chese
,
and
bear
witness
to
his
holy
Justice
,
when
under
outward
or
inward
troubles
.
Now
the
more
spiritual
mens
sins
be
,
and
the
more
refined
these
lusts
are
,
they
are
the
more
provoking
.
2.
As
the
sins
of
Believers
are
in
some
respect
more
exceeding
sinful
than
the
sins
of
others
:
so
the
more
grace
one
have
,
his
sin
is
proportionably
aggravated
.
Moses
suffers
more
for
a
word
,
than
many
others
for
deeds
.
3.
As
afflictions
are
Covenant-mercies
,
and
fruits
of
fatherly
affections
to
all
the
children
of
God
,
so
the
more
dutiful
any
child
of
God
be
,
the
greater
may
his
Corrections
be
when
he
does
fault
,
and
so
God
is
most
gracious
to
him
;
yet
the
more
a
man
tolerate
any
sin
,
if
he
be
not
more
afflicted
than
others
,
there
's
at
least
more
anger
in
his
afflictions
,
which
is
the
soul
and
spirit
of
afflictions
,
or
the
more
spiritual
are
his
punishments
.
Finally
,
The
reason
why
some
eminently
godly
are
under
many
outward
afflictions
,
may
be
,
because
they
have
some
time
or
other
(
may
be
)
dishonoured
God
by
some
publick
sin
,
whether
before
or
after
conversion
:
and
as
they
are
provoking
to
God
,
and
scandalous
to
others
,
so
he
manifests
greater
severity
on
such
;
this
is
plain
in
Davids
case
,
so
that
it
's
still
some
unmortified
sin
that
brings
on
trouble
.
A
second
prejudice
that
comes
by
the
prevalency
of
any
Corruption
,
it
keeps
the
Soul
lean
and
low
,
and
makes
it
a
Cripple
in
Duties
:
it
not
only
mar●
Confidence
and
Chearfulness
in
Duties
,
but
diligence
and
activity
also
,
for
these
may
be
separated
:
yea
,
it
insensibly
hardens
the
heart
.
What
a
fearful
security
and
stupidity
brought
on
sin
upon
David
?
Where
was
Davids
tenderness
now
,
when
he
can
plot
Vriahs
death
?
it's
as
sickness
to
the
Soul
;
for
sin
is
the
Souls
disease
that
does
enervate
its
strength
,
and
make
it
languish
.
What
is
said
of
whoredom
and
wine
,
is
true
of
every
sin
:
they
take
away
the
heart
,
yea
,
and
the
hand
too
;
the
man
,
as
he
is
like
a
silly
Dove
,
without
heart
,
he
cannot
behave
himself
a
right
in
Gods
presence
,
so
he
cannot
speed
at
Gods
work
,
for
he
works
cum
laesis
facultalibus
,
his
foul
hands
blackens
holy
Duties
,
his
fingers
drop
much
sin
upon
them
:
the
old
man
leaves
the
print
of
his
heels
upon
them
.
O
,
what
is
it
that
keeps
you
out
of
Heaven
,
at
least
from
seeing
it
afar
off
!
it's
some
sin
that
besets
you
,
and
hinders
your
motion
Heaven-ward
:
how
few
paces
have
you
advanced
for
these
many
days
,
Heb.
12.1
,
2
?
Whence
is
it
,
that
you
see
not
so
much
as
the
top
of
the
Towers
of
the
new
Jerusalem
?
How
come
many
that
did
begin
after
you
,
yet
to
get
before
you
?
some
weight
presses
you
down
:
some
corrupt
affection
,
like
a
long-garment
,
entangles
you
,
or
you
stumble
and
fall
often
in
the
way
.
It
is
not
so
much
external
Duties
,
as
the
secret
exercise
of
Mortification
,
that
keeps
grace
lively
;
and
when
this
is
neglected
,
and
any
sin
prevails
,
Grace
withers
,
and
often
the
Lord
blasts
a
mans
gifts
also
;
or
,
if
gifts
be
intire
,
they
are
left
for
a
share
,
as
Eccles.
2.9
.
It
was
Solomons
snare
,
that
when
he
was
pursuing
vanity
;
My
wisdom
remained
with
me
(
says
he
)
:
It
is
the
Curse
of
many
this
day
,
and
that
which
hardens
them
in
their
ill
way
,
that
their
Gifts
and
Learning
rémain
with
them
.
3.
Think
what
loss
of
Communion
with
God
,
you
sustain
by
your
Idol
,
or
your
unmortified
corruption
.
Sampsons
Delilah
cost
him
his
two
Eyes
,
his
Liberty
,
and
at
length
his
Life
:
But
the
departing
of
the
Spirit
of
the
Lord
was
the
saddest
of
all
;
by
letting
the
king
of
your
lusts
live
(
as
Saul
did
Agag
)
you
hazard
your
Crown
of
Glory
,
at
least
you
have
little
of
Heaven
upon
Earth
.
Tell
me
,
Christian
,
when
was
you
last
in
Heaven
?
it
may
be
,
not
for
many
days
:
and
know
you
not
,
what
keeps
you
out
?
It
's
a
sad
word
,
Ezek.
14.5
,
They
are
all
estranged
from
me
through
their
idols
:
Isa.
59.2
,
Your
iniquities
have
separated
betwixt
you
and
God
,
and
your
sins
have
hid
his
face
from
you
:
yea
,
and
often-times
prevailing-sin
does
blot
out
the
impression
;
and
sometimes
the
remembrance
of
that
solacing
sweetness
that
the
Soul
had
in
his
Company
,
begets
some
satisfaction
in
this
dreadful
state
of
distance
from
God
;
thy
Idols
of
Jealousie
separate
thee
from
thy
chief
Friend
;
by
this
means
thou
wears
out
thy
intimacy
,
if
not
thy
Acquaintance
:
may
be
,
thou
makest
not
a
visit
to
Heaven
in
many
days
:
and
if
the
Lord
at
any
time
come
to
thee
,
thou
art
not
at
leisure
,
but
busied
,
entertaining
thy
Idols
.
Ah!
have
you
no
sense
of
these
things
?
I
need
not
tell
you
what
's
the
mournful
moan
and
ruful
complaint
of
many
Souls
:
Ah!
it
was
well
with
me
till
such
a
time
.
O
,
how
many
good
days
had
I
?
what
a
Heaven
upon
Earth
had
I
?
what
Communion
with
God
in
Prayer
,
in
the
Lords
Supper
,
and
other
Ordinances
,
till
I
did
begin
to
dally
with
such
an
Idol
,
till
such
a
Corruption
began
to
get
power
of
me
:
but
since
thou
intermitted
the
vigorous
exercise
of
Mortification
,
where
are
thy
Trophies
and
Triumphs
?
where
are
thy
Bethels
,
thy
Penuels
,
thy
Eben-ezers
?
And
it
's
well
for
thee
if
ever
thou
recover
this
.
Distance
from
God
and
indisposition
to
Duty
,
grows
more
in
one
day
than
thou
canst
make
up
,
or
wear
out
in
many
.
I
doubt
,
if
ever
Davids
bones
were
as
sound
as
before
;
if
ever
he
had
such
Joy
and
gladness
in
Gods
Company
,
in
the
Sanctuary
,
or
elsewhere
,
as
before
;
or
that
ever
God
appeared
to
Solomon
,
as
he
had
done
twice
before
his
fall
.
I
doubt
,
the
holy
Lord
deals
with
many
of
his
people
in
this
life
,
as
he
did
with
the
Levites
,
Ezek.
14.44
,
who
had
gone
astray
from
him
after
their
Idols
:
they
were
to
be
keepers
of
the
charge
of
the
House
for
the
service
thereof
(
as
keeping
the
Gates
,
and
slaying
the
Sacrifices
)
,
but
they
shall
bear
their
iniquity
,
and
they
shall
not
come
near
unto
me
,
to
do
the
office
of
a
Priest
unto
me
:
nor
come
near
to
any
of
my
holy
things
,
in
the
most
holy
place
,
&c.
See
ver.
11.12
,
13
,
14
:
He
will
not
put
thee
out
of
doors
,
yet
may
never
let
thee
come
where
thou
hast
been
,
and
never
set
thee
so
high
on
this
side
of
Eternity
.
4.
Any
Idol
or
unmortified
lust
will
clip
the
wings
of
Prayer
,
and
intercept
the
return
of
it
,
Isa.
59.1
,
2
,
The
Lords
hand
is
not
shortned
,
nor
his
ear
heavy
,
&c.
But
,
&c.
Ezek.
14.3
,
4
,
and
20
,
31
,
As
I
live
,
saith
the
Lord
,
I
will
not
be
enquired
,
&c.
Psalm
.
66.18
,
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
:
the
man
that
has
his
Idols
set
up
in
his
heart
,
he
grieves
the
Spirit
who
helps
our
infirmities
in
Prayer
,
&c.
if
he
has
any
pleasure
in
approaching
to
God
,
yet
he
has
no
pleasure
in
God
:
he
comes
not
to
him
as
his
exceeding
Joy
,
though
may
be
,
he
cannot
pass
evening
and
morning
without
saluting
him
in
a
formal
complementing
way
,
in
such
a
manner
as
men
use
to
many
they
care
not
for
:
and
indeed
many
know
no
other
use
of
their
prayers
,
than
of
their
formal
Salutes
and
Complements
,
viz.
to
keep
fair
terms
with
such
as
they
care
little
for
;
yet
are
not
willing
to
disoblige
.
Is
it
any
wonder
that
God
regard
not
such
prayers
?
any
unmortified
sin
shuts
Heaven
,
and
lays
an
Arrest
upon
the
profit
of
thy
Duties
:
there
's
no
profitable
trading
between
the
Soul
and
Heaven
,
there
's
no
profiting
by
Means
or
Ordinances
:
if
thou
would
lose
the
Arrest
,
mortifie
thy
sin
,
give
up
thy
Idol
,
cast
over
board
thy
Jonah's
:
If
thou
hast
any
suit
depending
before
the
Throne
of
Grace
;
if
in
the
mean
while
thou
offend
God
,
or
grieve
his
Spirit
,
thou
art
like
to
lose
thy
cause
;
who
will
provoke
the
Judg
when
his
cause
is
before
him
?
Hence
that
word
,
Deut.
23.9
,
When
thou
goest
forth
against
thine
Enemies
,
then
keep
thee
from
every
wicked
thing
.
When
a
man
has
some
special
dependance
on
God
,
and
has
some
special
expectation
from
him
,
it
's
unseasonable
then
to
provoke
him
to
Jealousie
.
5.
Think
what
thou
wouldst
do
in
a
dying
day
:
how
will
you
look
upon
your
Idols
?
What
will
you
do
in
the
day
of
Visitation
?
where
will
you
hide
your
glory
?
How
would
you
look
upon
a
Temptation
,
or
upon
the
tempting
Objects
of
your
darling
lusts
:
all
your
sweet
morsels
,
and
stollen
waters
,
will
then
be
bitter
;
but
the
more
sweetly
any
sin
went
down
,
the
bitterer
will
it
be
when
it
comes
up
again
:
may
be
,
your
Idols
and
you
were
pleasant
in
your
lives
,
but
they
are
sad
Company
in
the
valley
of
Death
:
Can
the
Camel
go
through
the
Needles-eye
?
nay
,
if
there
were
no
more
to
hinder
but
the
bunch
upon
his
back
,
he
could
not
;
Can
you
go
through
the
strait
gate
?
if
there
were
no
more
but
one
unmortified
lust
,
you
cannot
,
Can
you
think
to
leap
into
Heaven
,
warm
and
smoaking
with
sin
;
as
many
times
you
come
to
speak
with
God
,
when
the
last
word
you
spoke
was
with
your
Idol
?
Can
you
sing
that
sweet
triumphant
Song
,
O
Death
,
where
is
thy
sting
!
O
Grave
,
where
is
thy
victory
!
1
Cor.
15.55
?
For
lo
,
here
sin
that
is
the
sting
of
death
,
and
the
victory
of
the
Grave
,
sticks
in
thee
;
when
others
shall
be
singing
Hallelujah
,
and
harping
with
Harps
.
Death
is
no
dark
shade
to
the
Son
of
Righte
ousness
,
having
lightned
it
,
by
his
passing
through
it
;
thou
shalt
be
little
better
than
the
Hypocrite
,
whom
fearfulness
surprizeth
,
&c.
If
the
Master
knock
,
when
thou
art
either
asleep
,
or
wasting
his
goods
,
or
eating
and
drinking
with
the
drunken
,
thou
will
be
afraid
to
go
down
and
open
;
he
must
break
open
the
gates
if
he
get
in
:
O
what
sad
work
will
any
living
lust
make
,
when
thou
comes
to
die
!
Let
us
now
mention
a
few
advantages
you
shall
have
by
the
mortification
of
sin
,
especially
your
most
potent
sin
:
1.
The
mortification
of
your
most
predominant
lust
,
will
be
a
great
evidence
to
you
of
your
sincerity
,
Psalm
18.23
,
I
was
also
upright
before
him
,
&c.
When
any
lust
is
strong
,
or
when
any
Idol
has
a
great
interest
in
the
Soul
,
the
heart
is
as
't
were
divided
:
and
then
cannot
know
whether
Christs
interest
,
or
its
,
prevails
,
and
bears
most
sway
in
the
Soul
:
but
where
there
is
no
competition
,
the
case
is
clear
;
when
one
can
say
,
If
any
thing
interfere
with
Christ
,
it
's
this
:
If
any
thing
render
my
case
suspicious
,
or
intrench
upon
Sincerity
,
it
's
this
Corruption
,
this
Idol
;
But
sure
I
am
,
this
is
so
far
under
,
that
it
cannot
disprove
my
integrity
;
when
the
Lord
tryes
his
peoples
sincerity
,
he
uses
to
hit
their
sore
,
to
prove
them
in
their
Idols
:
(
indeed
,
when
he
intends
to
discover
their
weakness
,
he
puts
them
to
tryal
in
the
grace
they
excel
most
in
;
as
Peter
in
his
Courage
,
Moses
in
his
Meekness
)
;
if
thou
can
deny
thy self
in
this
;
if
thou
can
offer
up
thy
Isaac
;
hereby
thou
mayst
know
thou
fears
God
,
and
that
thou
loves
God
.
Now
the
knowledg
of
this
fills
the
Soul
with
exceeding
Joy
,
2
Cor.
1.12
.
O
the
sweet
Calm
it
brings
in
,
it
's
better
felt
than
can
be
told
:
whereas
the
prevalency
of
any
Corruption
,
deprives
you
both
of
the
Testimony
of
the
Spirit
of
God
,
and
of
your
own
spirit
.
2.
If
thou
can
mortifie
thy
predominant
lust
,
thou
may
with
the
more
ease
mortifie
other
Corruptions
:
Commonly
,
all
a
mans
lusts
are
made
subservient
to
some
one
(
though
indeed
sometimes
they
thwart
,
as
pride
and
covetousness
,
pride
and
sensuality
,
or
covetousness
and
sensuality
)
,
if
you
can
kill
that
,
the
greatest
difficulty
in
Mortification
is
over
:
if
you
can
take
the
strong
City
,
all
the
Villages
and
Countrey
about
will
be
subject
to
you
.
If
Goliah
be
slain
,
the
Philistins
will
fly
:
may
be
you
complain
of
many
things
,
and
innumerable
evils
compass
you
about
:
but
see
if
some
one
unmortified
Corruption
do
not
maintain
them
all
,
and
you
cannot
conquer
these
,
till
you
have
subdued
that
which
sets
these
on
work
,
and
which
feeds
and
recruits
them
:
this
would
ease
you
of
many
evils
you
complain
of
;
the
cutting
off
one
member
of
sin
,
will
weaken
the
Body
of
sin
:
they
are
so
united
,
that
it
will
make
all
the
other
members
of
sin
to
languish
,
and
does
help
on
to
a
through
Conquest
.
3.
Consider
,
that
there
is
more
real
satisfaction
in
mortifying
lusts
,
than
in
making
provision
for
them
,
or
in
fulfilling
them
:
There
's
more
true
pleasure
in
crossing
and
pinching
our
flesh
,
than
in
gratifying
it
;
were
there
any
true
pleasure
in
sin
,
Hell
would
not
be
Hell
:
for
the
more
sin
,
the
more
Joy
;
you
cannot
satisfie
one
lust
,
if
you
would
do
your
utmost
,
and
make
your
self
never
so
absolute
a
slave
to
it
;
you
think
if
you
had
your
hearts
desire
,
you
would
be
at
rest
;
you
much
mistake
:
they
had
it
,
Psalm
78.29
,
but
yet
they
were
not
estranged
from
their
lusts
,
ver.
30.
How
many
a
man
,
in
the
fulness
of
his
sufficiency
,
is
yet
in
pain
for
more
?
Job
20.22
?
O
,
but
the
mortification
of
that
sin
,
makes
a
Jubiles
,
in
the
Soul
;
Who
are
they
that
sing
Triumphs
here
,
and
set
up
Trophies
of
Victory
,
and
divide
the
spoils
,
when
others
are
living
under
troubles
without
and
within
,
and
have
their
Soul
removed
far
from
peace
?
who
shall
wear
Crowns
on
their
heads
in
Heaven
,
and
Palms
in
their
hands
,
and
have
High-praises
in
their
mouths
,
but
they
who
turn
the
Battel
to
the
Gate
,
who
have
overcome
their
Enemies
?
Would
you
be
able
to
sing
a
Triumph
,
even
when
drawing
your
last
breath
?
See
what
's
the
Tune
,
what
's
the
matter
and
the
ground
of
Pauls
Song
,
2
Tim.
4.8
:
and
with
what
a
Transport
of
Spirit
he
sings
it
;
(
as
on
the
other
hand
it
tells
us
,
that
it
's
faint
or
unsuccesful
warring
with
sin
,
that
makes
men
unmeet
to
die
)
.
He
goes
in
at
the
Gates
of
Heaven
with
flying
Colours
,
and
has
an
abundant
Entrance
ministred
unto
him
;
how
much
more
will
it
make
a
man
joy
in
Tribulation
?
It
's
some
unmortified
Corruption
that
makes
the
Cross
heavy
,
that
makes
a
man
uneasie
under
affliction
or
suffering
.
O
,
what
Dust
will
a
lively
lust
raise
?
what
confusion
and
combustion
in
the
Soul
?
When
the
hand
of
God
falls
heavy
upon
a
Man
while
he
is
dandling
some
Idol
,
or
pursuing
some
carnal
Interest
,
the
man
is
out
of
measure
amazed
;
every
unmortified
Corruption
makes
even
the
thoughts
and
apprehensions
of
trouble
,
full
of
horrour
:
and
no
wonder
,
for
it
's
fearful
when
God
comes
to
take
vengeance
on
mens
inventions
,
even
when
he
forgives
their
iniquity
.
It
's
true
in
such
cases
,
when
the
Lords
people
are
meeting
with
trouble
from
men
for
his
sake
,
he
makes
not
his
quarrel
visible
;
he
often
scourges
their
Conscience
,
when
he
does
not
visibly
contend
with
them
,
(
and
one
lash
from
his
hand
,
is
sorer
than
Pauls
39
from
the
Jews
)
:
indeed
,
he
sometimes
suspends
his
quarrel
,
when
he
does
not
bury
it
.
And
sometimes
Adversaries
wrath
does
as
it
were
mitigate
his
,
Deut.
32.27
.
Now
a
mortified
man
cannot
be
moved
by
any
thing
:
If
there
be
no
lust
alive
,
no
trouble
or
affliction
can
come
wrong
.
In
the
next
place
,
let
me
offer
you
some
Directions
how
to
carry
on
the
mortification
of
prevailing
Corruption
.
And
first
in
general
,
Get
a
clear
sight
of
your
sin
,
or
else
you
cannot
level
your
strokes
at
it
aright
:
be
content
that
God
should
by
his
Word
and
Spirit
,
light
upon
your
Idol
,
and
wound
it
.
And
if
any
man
will
tell
you
of
sin
,
your
Enemy
,
count
him
thy
Friend
;
say
as
Saul
to
the
Ziphites
,
when
they
told
him
where
David
was
,
Blessed
are
you
of
the
Lord
,
for
you
have
had
compassion
on
me
,
1
Sam.
23.20
,
21
:
that
which
you
can
least
endure
a
Reproof
for
,
is
your
Master-sin
;
as
likewise
,
that
which
you
are
most
partial
in
,
seek
most
to
cover
or
excuse
,
which
you
wish
were
no
sin
,
and
are
readiest
to
pardon
your self
for
,
or
else
are
most
sorrowful
when
it
cannot
be
dispensed
with
,
Matth.
19.21
,
22
:
that
sin
which
rises
and
goes
to
bed
with
you
;
which
haunts
you
when
alone
,
or
in
Company
;
when
in
your
shops
,
and
in
your
Closets
,
which
you
are
at
the
greatest
toil
for
,
which
you
do
or
suffer
most
for
;
that
is
the
sin
,
that
like
the
man
of
sin
,
2
Thess.
2.8
,
exalts
it self
.
O
look
to
Heaven
,
and
see
what
work
it
made
there
:
how
sin
cast
so
many
Angels
out
of
their
first
habitations
,
and
thrust
them
into
chains
:
those
evil
Spirits
that
now
solicite
thee
to
sin
,
are
dreadful
Examples
of
the
mischief
of
sin
:
it
's
a
wonder
they
have
a
face
to
tempt
to
sin
;
it
's
as
if
Murtherers
hung
up
in
Chains
,
should
solicite
Men
to
murther
.
Look
to
Paradise
,
and
see
what
desolation
it
made
there
;
it
had
almost
in
a
moment
ruined
the
whole
Creation
.
Look
to
Golgotha
,
or
Mount
Calvary
,
or
the
Garden
,
and
see
what
sad
work
it
made
there
,
Look
into
Hell
,
and
hear
what
a
howling
it
has
raised
there
!
Alas
,
we
paint
it
,
and
then
play
with
it
as
Children
do
with
painted
Lions
:
And
when
thou
has
seen
it
,
then
thou
cryes
out
,
O
the
exceeding
sinfulness
of
sin
,
and
of
my
sin
!
And
let
one
sin
set
thee
in
quest
of
more
:
but
never
think
thou
sees
all
thy
sins
,
nor
all
the
evil
that
is
in
any
one
sin
:
O
,
comply
with
the
Spirit
,
and
do
not
defeat
his
firk
Work
,
which
is
Conviction
;
and
when
thou
has
seen
thy
sore
,
hold
thy
finger
upon
it
,
and
cry
to
him
who
is
the
soveraign
Physician
of
Souls
,
to
make
incision
there
:
cut
off
this
hand
or
foot
that
gangrenes
;
yet
keep
not
both
thy
eyes
upon
it
,
lest
it
should
overwhelm
thee
with
horrour
.
2.
Get
your
hearts
broken
for
Sin
:
your
hearts
are
as
fallow-ground
;
you
cannot
pluck
up
your
thorns
;
they
must
be
plowed
up
;
you
must
rub
and
reinse
your
Souls
seven
times
in
the
waters
of
Marah
,
in
tears
of
godly
sorrow
,
ere
thy
Leprosie
die
;
but
see
thy
tears
bathe
not
sin
,
instead
of
drowning
it
:
and
beware
thy
throws
go
not
off
,
when
thou
art
even
about
to
be
delivered
from
it
:
it
's
a
token
of
the
strength
of
sin
,
the
Soul
is
at
a
low
ebb
,
when
trouble
for
sin
is
gone
,
when
sin
has
made
its
peace
again
.
Some
mens
troubles
do
not
kill
sin
,
but
only
break
some
bone
of
it
,
which
when
healed
again
,
is
stronger
than
before
:
therefore
when
thou
has
got
a
Nail
fastned
into
the
Temples
of
the
old
man
,
or
into
the
heart
of
the
body
of
death
,
drive
it
to
the
head
;
when
the
Spirit
brings
home
any
word
,
and
smites
Sin
,
follow
home
the
blow
,
and
endeavour
to
maintain
the
warmness
of
that
word
,
and
the
power
of
it
upon
thy
Spirit
,
till
thy
Soul
be
drench'd
with
tears
of
Contrition
,
till
thy
heart
be
melted
,
and
the
dross
go
away
.
3.
If
thou
would
mortifie
Sin
,
thy
heart
must
be
filled
with
distaste
of
it
:
thy
sorrow
must
be
attended
with
hatred
,
and
this
seeks
the
life
of
Sin
;
this
will
make
a
man
defile
the
covering
of
his
graven-Images
of
Silver
,
and
the
Ornament
of
his
molten-Images
of
Gold
;
nothing
less
will
serve
thee
than
the
death
of
thy
Sin
,
thou
wilt
pursue
it
in
thy self
and
others
:
as
Haman's
hatred
sought
Mordecai's
life
,
yea
,
and
the
life
of
all
the
Jews
for
his
sake
.
Hide
not
thy
Idols
,
as
Rachel
sate
upon
hers
:
search
thy
heart
and
thy
way
,
that
thou
may
find
all
out
;
and
what
thou
canst
not
find
,
pray
,
the
Lord
may
find
for
thee
,
Psal.
39.34
:
leave
no
Corruption
which
Satan
may
fit
and
brood
upon
.
These
things
must
needs
be
previous
to
Mortification
.
Now
more
particularly
for
the
means
of
carrying
on
this
great
business
of
Mortification
.
1.
Prayer
,
especially
private
Prayer
,
is
of
singular
use
(
I
mention
only
this
at
present
,
not
being
solicitous
of
Method
)
:
I
say
,
private
Prayer
;
for
,
your
secret
Sins
and
particular
Corruptions
may
shelter
,
and
shroud
,
and
hide
themselves
from
all
your
prayers
in
publick
,
or
in
fellowship
with
others
(
and
alas
,
many
who
are
others
mouths
to
God
,
have
enough
to
do
to
mortifie
pride
,
and
vanity
,
and
selfishness
in
praying
with
others
:
let
it
be
,
by
their
prayers
to
get
other
Corruptions
mortified
,
or
to
get
pride
and
selfishness
in
other
things
mortified
)
:
Prayer
,
and
Lusts
,
or
Corruptions
,
are
like
Moses
and
the
Amalekites
:
when
Moses
hands
are
up
,
Israel
prevails
:
when
they
fall
down
,
the
Amalekites
prevail
,
so
is
it
in
this
case
.
It
was
Pauls
Relief
,
2
Cor.
12.7
,
8
:
when
Satan
was
working
on
the
remainder
of
some
Coruption
:
For
this
,
I
besought
the
Lord
thrice
,
and
he
was
helped
.
It
may
be
,
sense
of
some
prevailing
Corruption
has
sent
you
to
your
Closet
,
and
put
you
upon
your
knees
:
and
you
have
found
Relief
,
and
then
you
have
lest
off
praying
,
and
your
Corruption
has
prevailed
again
.
Hence
,
after
the
Apostle
has
armed
the
Christian
for
his
Conflict
,
Ephes.
6.
He
adds
,
ver.
18
,
Praying
always
with
all
prayer
and
supplication
in
the
Spirit
,
and
watching
thereunto
with
all
perseverance
;
Set-times
for
Prayer
,
are
as
necessary
as
constant
Set-meals
of
meat
for
the
Body
:
How
often
,
I
determine
not
;
the
fewest
we
find
,
is
twice
a
day
,
Morning
and
Evening
:
Daniel
prayed
thrice
a
day
;
yet
it
is
not
right
,
when
we
limit
our selves
to
times
,
were
it
seven
times
aday
.
We
find
Daniel
,
Chap.
9.1
,
2
,
setting
himself
to
pray
,
as
if
his
three
times
a-day
had
been
nothing
.
There
are
special
Occasions
that
call
for
more
fervent
praying
,
as
our
Lord
conflicting
in
the
Garden
,
and
being
in
an
Agony
,
prayed
thrice
:
and
prayed
yet
more
fervently
.
Now
this
is
a
special
season
,
when
attached
by
any
Corruption
,
we
should
sound
an
Alarm
to
Prayer
,
and
let
every
Prayer
be
as
an
Arrow
shot
against
Sin
:
and
never
think
thou
prays
to
any
purpose
,
but
when
thou
wounds
some
Corruption
.
O
,
but
blunt
Prayers
will
never
draw
blood
of
sin
:
nor
will
sleepy
prayers
hurt
sin
;
therefore
thou
must
watch
unto
Prayer
,
and
must
awake
thy
gift
,
and
thy
grace
,
and
thy
tongue
too
:
(
as
the
Psalmist
does
in
praising
,
Psalm
51.8
,
)
for
that
may
further
the
fervour
of
the
Spirit
;
and
some
have
judged
meer
mental
Prayer
,
in
some
cases
,
to
be
a
quenching
of
the
holy
Spirit
of
God
.
It
's
true
,
that
sometimes
a
poor
Believer
,
when
buffetted
by
Satan
,
and
in
an
Agony
through
the
power
and
violence
of
some
Corruption
,
cannot
put
his
troubled
thoughts
into
words
,
when
yet
his
unexpressible
sighs
and
groans
may
make
the
old
man
groan
as
a
deadly
wounded
Man
.
Look
to
this
,
inveterated
Diseases
,
strong
Corruptions
,
will
not
go
out
without
much
praying
.
2.
You
can
mortifie
no
Corruption
without
exercising
Faith
,
much
less
your
strongest
Corruptions
;
for
you
must
not
think
first
to
mortifie
Sin
,
and
then
believe
;
you
must
be
in
Christ
,
and
be
a
Believer
,
before
you
can
mortifie
one
Sin
:
Nature
prompts
men
to
pray
in
every
exigence
:
but
praying
without
believing
,
will
not
do
,
but
no
Corruptions
can
stand
before
Faith
;
it
can
remove
Mountains
,
it
can
bring
down
strong-holds
:
it
can
put
to
flight
Armies
of
Aliens
,
of
lusts
;
it
can
quench
the
greatest
Combustions
in
the
Soul
,
kindled
by
Satans
fiery
Darts
:
hence
,
says
the
Apostle
,
Above
all
things
,
take
unto
you
the
shield
of
faith
,
Ephes.
6.16
.
The
Lord
lends
Faith
his
power
(
so
to
speak
)
This
is
our
victory
,
whereby
we
overcome
the
world
,
even
our
faith
,
1
John
5.4
.
Now
what
this
World
is
,
see
1
John
2.16
,
For
all
that
is
in
the
world
,
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
&c.
Now
,
how
does
Faith
assist
against
these
?
Answ.
1.
Faith
giveth
a
true
judgment
of
them
,
and
values
all
things
aright
,
when
others
are
cheated
by
their
corrupted
Senses
.
2.
By
Faith
we
see
into
Eternity
,
and
what
will
be
the
fruit
of
gratifying
our
lusts
;
what
will
be
the
reward
of
Sin
.
A
carnal
Heart
that
had
seen
Dives
at
his
sumptuous
Table
,
and
in
his
gorgeous
Apparel
,
and
Lazarus
at
the
Gate
,
and
the
dogs
licking
his
sores
,
would
have
blessed
the
one
,
and
saved
himself
from
the
other
:
But
Faith
at
first
sight
can
see
the
one
in
Heaven
,
and
the
other
in
Hell
,
Psal.
73.17
,
18.
3.
By
Faith
we
see
,
that
the
best
things
of
this
World
cannot
further
our
Happiness
,
nor
the
worst
things
of
the
World
hinder
it
:
that
worldly
Honours
and
Pleasures
are
not
all
a-kin
to
everlasting
Honour
and
Joy
.
4.
By
Faith
,
we
see
,
that
the
design
of
Temptations
is
to
deprive
us
of
our
Happiness
;
and
that
Satan
and
the
World
,
who
work
upon
our
corrupt
passions
,
and
minister
fewel
to
our
lusts
,
have
no
good
will
to
us
,
even
when
they
are
courting
us
.
5.
Faith
does
not
only
assent
to
what
God
and
Christ
,
and
Heaven
and
Holiness
are
;
but
it
makes
proof
,
and
gets
experimental
discoveries
of
these
:
and
this
makes
a
man
despise
the
painted
Beauty
and
sweetness
of
the
Creatures
,
the
sight
of
Christs
matchless
Beauty
and
Excellency
,
all
a
mans
Idols
are
divorced
.
When
we
see
the
Sun
with
our
own
eyes
,
we
believe
the
Moon
is
not
the
most
glorious
light
,
it
looks
but
like
a
clod
in
the
Firmament
:
many
can
speak
contemptibly
of
the
honours
,
and
riches
,
and
pleasures
of
the
World
,
who
are
not
mortified
to
them
,
but
with
all
their
might
pursue
them
:
nor
indeed
will
you
ever
be
able
by
all
the
rational
discoveries
of
the
vanity
of
these
,
to
mortifie
inordinate
love
to
,
and
delight
in
them
,
till
you
taste
and
see
something
that
's
better
:
and
this
taste
and
sight
,
Evangelical
Faith
can
only
afford
.
No
experiences
of
the
Worlds
vanity
,
no
Contemplations
of
an
Immortal
state
,
can
do
it
;
for
Sense
will
still
object
,
Where
can
you
do
better
?
and
meer
Contemplations
breed
only
Notions
:
this
brings
in
the
substance
of
things
into
the
Soul
,
Heb.
11.1
.
6.
Faith
does
more
especially
contribute
to
the
mortification
of
our
Corruptions
,
by
its
ingaging
the
assistance
of
Divine
Power
.
It
's
on
this
account
that
there
is
a
sort
of
Omnipotency
attributed
to
Faith
.
You
do
not
doubt
but
the
Lord
Jesus
is
able
to
help
against
your
strongest
Corruptions
;
But
how
shall
we
have
his
help
?
I
Answer
,
You
need
not
say
,
Who
shall
ascend
to
heaven
,
and
bring
him
down
,
&
c
?
Rom.
10.6
,
7.
This
thou
mayst
do
by
Faith
;
But
how
does
Faith
do
it
?
Answ.
1.
Faith
does
it
,
as
it
is
an
assent
to
the
Promises
.
The
Promises
,
hold
forth
the
power
of
Christ
for
subduing
of
Sin
,
2
Pet.
1.3
,
compared
with
Rom.
6.14
.
Now
we
are
interested
in
these
Promises
,
by
believing
,
Heb.
4.2
:
when
we
believe
that
it
●●●ll
be
as
he
has
said
;
this
some
count
a
Phanatical
point
:
But
is
it
phantastick
or
phanatick
to
rest
upon
an
honest
Mans
word
,
much
lesser
?
sure
this
gives
more
glory
to
God
,
than
all
our
endeavours
to
mortifie
Sin
;
yet
takes
not
men
off
other
subordinate
means
,
but
puts
them
upon
the
use
of
them
:
especially
upon
Prayer
,
That
it
may
be
as
he
has
said
,
Rom.
6.14
.
Man
fell
at
first
by
taking
Satans
word
before
the
Lords
.
And
it
were
our
wisdom
,
in
all
Insinuations
of
the
like
nature
,
to
suspect
the
hand
of
Satan
.
Now
Faith
does
not
only
assent
to
the
truth
of
the
Promises
,
of
strength
to
overcome
Sin
;
but
it
rests
and
relies
upon
them
;
all
Grace
comes
through
the
Promises
.
And
indeed
,
the
first
recumbency
of
Faith
,
is
a
great
and
proper
act
of
it
:
and
as
they
are
blessed
who
have
no
assurance
of
their
interest
in
the
Promises
,
and
yet
can
resolutely
rely
on
it
;
for
as
those
that
seek
the
Lord
are
bidden
to
rejoice
,
Psal.
105.3
,
though
they
have
not
yet
found
him
,
because
of
the
Promise
,
Isa.
45.19
.
So
may
those
encourage
themselves
in
the
hope
of
success
against
Sin
,
who
rest
upon
Gods
Word
,
though
they
have
not
yet
obtained
the
victory
;
for
the
Lord
taketh
pleasure
in
them
that
hope
in
his
mercy
,
Psal.
147.11
.
The
recumbency
of
the
Soul
upon
his
Word
,
ingageth
both
the
honour
of
his
Mercy
and
his
Fidelity
.
2.
And
so
does
also
effectually
engage
his
Power
;
it
's
by
this
power
through
Faith
,
that
we
are
kept
from
what
would
hinder
our
Salvation
,
1
Pet.
1.5
.
Divine
Power
strengthens
Faith
;
and
by
Faith
we
derive
Divine
Power
:
by
faith
Christ
dwells
in
the
heart
,
Ephes.
3.17
.
And
now
we
have
one
in
us
,
stronger
than
he
that
is
in
the
world
,
who
takes
his
Armour
from
him
,
&c.
that
is
,
taketh
those
things
from
him
wherewith
he
fortified
himself
,
and
secured
Sin
.
Satan
sometimes
serves
himself
of
mens
Wisdom
,
Reason
,
Thoughts
,
Affections
:
these
Christ
brings
into
captivity
to
his
own
obedience
;
our
members
which
were
the
weapons
of
sin
,
are
made
instruments
of
righteousness
unto
holiness
:
Riches
and
Gifts
,
which
were
fewel
and
provision
for
lusts
,
are
consecrated
to
Christ
.
Would
you
then
have
greater
advantage
against
the
old
man
of
sin
?
sit
not
down
complaining
of
your
impotency
,
and
the
strength
of
Sin
,
and
your
hard
circumstances
:
but
by
Faith
strengthen
your
Union
with
Christ
,
and
make
his
strength
yours
.
Finally
,
It
is
by
Faith
that
you
must
make
use
of
all
your
other
spiritual
Armour
:
that
word
,
Eph.
6.16
,
Above
all
taking
the
shield
of
Faith
,
&c.
seems
not
only
to
give
Faith
the
preheminence
,
but
to
point
out
the
universal
usefulness
of
it
,
for
securing
and
right
using
all
the
other
parts
of
our
Armour
.
1.
As
for
Truth
;
if
you
take
it
as
relating
to
the
Mind
,
for
soundness
of
Doctrine
,
this
is
a
fruit
of
faith
,
Acts
24.14
.
If
you
take
it
for
Sincerity
,
it
's
believing
(
which
makes
God
near
,
and
sets
him
before
us
)
that
advances
this
,
Gen.
17.1
.
So
,
2.
For
Righteousness
;
if
you
take
it
for
the
righteousness
of
Christ
,
which
as
a
breast-plate
secures
the
Heart
and
Conscience
,
Rom.
8.33
.
(
If
the
heart
be
found
,
a
wound
elsewhere
may
be
healed
;
if
the
Conscience
be
whole
,
we
may
bear
other
infirmities
)
.
Now
it's
Faiths
work
to
improve
this
:
or
,
if
we
take
it
for
Inherent-righteousness
,
that
is
a
fruit
of
Faith
.
3.
Whatever
Furniture
the
Gospel
prepares
for
us
,
it
is
of
no
use
without
Faith
.
Nor
,
4.
Can
the
sword
of
the
Spirit
be
weilded
without
it
.
5.
The
Helmet
of
salvation
,
which
is
Hope
,
(
as
is
plain
,
1
Thess.
5.8
)
,
the
Grace
that
secures
our
head
from
Errour
,
or
which
keeps
our
head
above
water
,
that
we
faint
not
,
that
supports
Faith
:
its
work
is
to
look
for
the
fulfilling
of
the
Promise
,
which
Faith
believes
.
6.
Prayer
must
needs
take
it
in
:
hence
we
see
,
why
our
Conflict
with
Sin
and
the
World
is
called
the
fight
of
faith
,
1
Tim.
6.12
.
3.
Be
much
in
the
meditation
of
the
sufferings
and
Death
of
Christ
,
and
of
your
own
approaching
dissolution
,
and
of
what
follows
on
the
back
of
that
.
For
the
first
of
these
,
Peter
presses
Holiness
from
thence
,
1
Pet.
1.18
,
20.
But
,
let
us
consider
Christ
first
as
a
Pattern
:
he
made
it
his
work
to
destroy
Sin
(
though
he
had
none
in
himself
)
,
all
his
Offices
struck
at
Sin
;
and
you
are
none
of
Christs
,
if
you
study
not
conformity
to
him
in
this
.
It
's
true
,
the
Prince
of
this
world
had
no
part
in
him
,
yet
was
he
molested
with
his
Temptations
:
and
when
it
s
so
with
thee
,
think
with
thy self
,
What
would
the
Lord
Jesus
Christ
have
said
in
this
case
?
2.
Look
on
suffering
Christ
,
as
meriting
and
procuring
his
peoples
final
Conquest
over
all
their
Enemies
.
We
may
in
this
case
apply
that
,
Rev.
12.11
,
They
overcame
by
the
blood
of
the
Lamb
;
his
blood
by
Faith
applyed
to
the
Soul
,
is
like
a
Refiners
fire
and
Fullers
Sope.
It
's
the
only
Purgatory
for
taking
away
Sin
;
Satan
has
carryed
most
of
the
World
from
the
law
of
Nature
,
into
Paganism
;
and
others
from
the
Law
of
Christ
,
into
Antichristianism
:
and
in
both
these
Apostate
states
,
Satan
has
endeavoured
to
substitute
something
in
the
room
of
what
God
had
appointed
for
purging
away
Sin
;
and
under
both
he
seems
more
zealous
against
Sin
;
than
God
,
and
would
seem
to
out-do
Gods
way
:
if
God
appoint
Beasts
to
be
slain
and
offered
up
,
he
will
have
their
Children
to
pass
through
the
fire
;
and
now
once
offering
up
of
Christ
,
must
not
serve
;
it
must
be
done
every
day
.
So
for
purging
out
of
Sin
:
Satan
had
among
the
Heathen
his
Lotions
and
Lustrations
,
and
has
now
his
Sprinklings
and
Whippings
:
and
,
to
compleat
all
,
has
made
men
hope
,
that
what
these
do
not
,
Purgatory-fire
will
do
.
And
truly
,
Sin
may
say
,
Aha
to
these
:
as
Satan
does
to
these
Exorcisms
.
But
indeed
,
Satans
diligence
and
industry
in
taking
men
off
the
true
way
of
purging
away
Sin
,
(
viz.
by
the
blood
of
Christ
)
and
substituting
.
Mockmeans
in
its
room
,
may
tell
us
what
weight
the
Lord
lays
upon
this
way
.
Now
,
how
by
Faith
we
come
to
find
the
efficacy
of
this
blood
,
I
have
already
shewn
.
3.
The
sufferings
of
Christ
may
further
Mortification
by
way
of
Argument
;
and
here
we
must
take
in
the
greatness
of
his
sufferings
,
the
hand
our
sins
had
in
them
:
and
the
love
that
moved
him
to
engage
and
go
through
with
all
:
Oh
,
would
not
you
burn
the
Spear
that
pierced
him
!
how
would
you
look
upon
the
Sword
that
slew
your
dearest
Friend
?
See
how
Paul
argues
,
2
Cor.
5.14
,
15
,
The
love
of
Christ
constrains
us
:
for
we
thus
judg
,
That
if
one
died
for
all
,
then
were
all
dead
,
that
we
should
henceforth
no
more
live
to
our selves
.
And
Peter
on
the
same
ground
presseth
Mortification
,
1
Pet.
4.1
,
2
,
For
as
much
then
as
Christ
hath
suffered
for
us
in
the
flesh
,
&c.
Had
you
been
witness
to
his
wrestlings
in
the
Garden
:
Had
you
heard
these
words
out
of
his
own
mouth
,
If
it
be
possible
,
let
this
Cup
pass
,
&c.
Had
you
seen
his
drops
of
blood
.
Had
you
known
the
trouble
of
his
Soul
,
when
upon
the
sight
of
his
sufferings
,
he
knew
not
well
what
to
say
(
to
speak
with
Reverence
)
,
John
12.27
.
Had
you
seen
him
Nailed
:
and
heard
him
crying
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Would
you
not
have
vowed
a
Revenge
on
Sin
?
Could
you
have
loved
and
hugged
the
Soldier
,
and
been
sond
on
the
Spear
that
pierced
him
;
Thou
art
the
Man
,
and
thy
beloved
Lust
is
the
Spear
.
And
will
you
act
this
Soldiers
part
over
again
?
Your
other
sins
are
as
the
Nails
,
but
this
is
as
the
Spear
that
made
a
great
wound
in
his
Side
,
and
went
nearer
his
Heart
:
and
who
shall
save
thee
,
if
thou
crucifie
him
afresh
?
Who
shall
comfort
thee
,
if
thou
grieve
his
Spirit
,
by
thy
indulgence
to
sin
?
2.
I
mentioned
the
serious
Meditation
of
your
own
death
,
as
a
Mean
to
help
on
Mortification
.
It
were
good
for
us
we
were
oftner
among
the
Tombs
,
and
laying
our selves
in
our
graves
:
the
Rich
mans
skul
is
not
gilded
there
,
nor
has
the
delicate
persons
any
better
colour
,
or
smell
;
nor
has
the
proud
man
any
precedency
there
:
their
dust
and
skuls
,
and
dead
bones
are
not
distinguishable
:
yet
what
's
the
business
and
labour
of
most
unmortified
Souls
,
but
to
adorn
,
or
pamper
,
or
honour
this
corruptible
,
sinful
,
and
burthensom
flesh
?
we
never
live
like
Christians
,
till
we
can
trample
upon
it
,
and
it
be
under
our
Souls
feet
:
and
till
we
live
as
if
we
were
the
next
moment
to
die
;
and
till
we
deal
with
sin
as
we
would
do
,
when
a-dying
.
One
would
think
that
wise
Solomons
sad
Retractations
might
be
a
warning
to
the
Fools
of
following
generations
:
How
many
gain
little
more
by
all
their
labour
and
care
,
than
the
Horse
does
by
carrying
rich
Commodities
,
a
sore
back
and
weary
legs
perhaps
?
but
a
fore
galled
gangren'd
Conscience
when
you
come
to
die
,
is
sorest
of
all
;
you
who
minister
to
your
lusts
,
and
never
offended
them
:
you
who
make
provision
for
them
,
you
are
but
plotting
a
cruel
and
tormenting
death
to
your selves
,
at
least
you
are
making
provision
for
endless
sorrow
:
you
are
preparing
Axes
and
Saws
,
and
carrying
faggots
and
fewel
to
your
Fire
;
and
you
that
tread
upon
the
heels
of
such
,
you
lose
your
dying
comforts
,
and
Hell
shall
tread
upon
your
heels
,
and
come
as
near
as
can
be
:
If
you
be
saved
,
it
shall
be
with
more
difficulty
,
and
as
it
were
by
fire
;
O
learn
to
look
on
Bosom-sins
in
health
,
as
you
will
do
in
sickness
:
of
all
sins
,
these
will
be
the
ugliest
,
filthiest
and
bitterest
;
this
is
that
which
has
undone
me
,
says
the
poor
Soul
,
I
know
whence
all
this
trouble
is
come
.
4.
Watchfulness
is
of
singular
use
to
such
as
would
be
successful
in
this
business
of
Mortification
:
you
must
fight
with
Sin
,
ere
you
can
mortifie
it
,
for
Sin
is
not
so
tame
as
to
made
no
resistance
.
Now
would
you
prosperously
war
with
it
?
our
life
is
a
warfare
;
and
in
time
of
War
,
all
places
keeps
watch
and
ward
:
You
must
first
then
watch
its
motions
when
it
begins
to
move
:
Sin
makes
sudden
sallies
;
and
O
how
suddenly
is
a
Temptation
formed
!
it
sometimes
comes
like
a
fiery-flame
,
or
lightning
,
we
know
not
whence
:
yea
,
even
temptations
to
that
sin
which
under
some
strong
Conviction
,
&c.
seems
to
yield
,
or
to
fly
;
and
that
corrupt
affection
that
is
strongest
,
is
soonest
set
on
fire
:
there
's
need
of
most
care
that
no
fire
come
near
the
place
where
Powder
or
Flax
lies
.
2.
There
's
need
of
Watching
,
in
order
to
the
improving
the
advantages
we
at
any
time
have
against
our
Corruptions
,
whether
by
afflictions
,
or
by
some
providential
Rebuke
,
respecting
that
sin
;
or
by
some
strong
Conviction
upon
the
Mind
,
or
by
some
special
recruit
of
fresh
inward
strength
and
liveliness
of
Soul
;
or
by
some
sensible
success
against
sin
,
and
sins
of
falling
as
lightning
from
heaven
,
&c.
The
watchful
Christian
discerns
and
makes
good
use
of
these
:
any
seen
advantage
does
encourage
the
Soul
to
keep
up
the
Warfare
,
and
also
hearten
it
to
pursue
it's
advantage
.
3.
It
keeps
a
man
under
continual
sense
of
weakness
and
impotency
,
and
need
of
borrowed
strength
;
the
more
a
man
makes
conscience
of
conflicting
and
warring
with
sin
,
he
cannot
but
the
more
experience
these
.
Now
,
much
of
our
strength
lies
in
an
humble
sense
of
weakness
:
hence
says
Paul
,
When
I
am
weak
,
then
am
I
strong
:
this
puts
the
Soul
on
praying
and
believing
;
when
any
Grace
grows
faint
,
and
Sin
gets
ground
,
the
watchful
man
observes
this
,
and
calls
in
Prayer
and
Faith
to
his
assistance
;
he
engages
him
in
whom
is
everlasting
strength
;
he
lays
over
the
business
on
him
,
and
then
the
Battel
becomes
the
Lords
:
as
,
2
Chron.
20.5
,
6
,
&c.
with
ver.
15.
The
watchful
Christian
observes
when
,
and
where
he
is
weak
,
and
what
disadvantages
he
is
at
,
and
what
is
the
craft
and
policy
,
and
power
of
his
Adversaries
,
and
he
makes
an
Errand
to
God
;
yea
,
and
an
argument
of
each
of
these
in
Prayer
:
and
indeed
,
the
watchful
Christian
sees
himself
never
out
of
danger
,
and
so
never
wants
matter
of
Prayer
;
as
he
dare
not
cast
off
Prayer
,
so
wants
he
not
work
after
Prayer
:
hence
Watching
,
and
Praying
are
so
often
coupled
together
:
Watchfulness
discovers
the
danger
,
and
Believing
Prayer
prevents
it
;
it
lays
the
matter
at
Christs
door
.
The
reason
why
some
are
so
seldom
victorious
over
Temptations
,
is
,
because
they
are
seldom
on
their
knees
,
or
their
hands
are
a
short
while
up
:
and
the
reason
why
they
are
seldom
at
the
Throne
of
Grace
,
and
have
little
to
say
,
or
soon
tir'd
,
is
,
because
they
are
seldom
on
their
Watch-Tower
.
Under
this
Direction
,
I
may
take
in
the
cutting
off
the
occasions
of
that
sin
especially
,
that
oftnest
prevails
with
you
:
this
cuts
off
intercourse
between
Satan
and
the
Soul
.
Whthhold
fewel
from
thy
lusts
:
without
this
,
you
do
nothing
,
all
your
labour
is
in
vain
.
If
there
be
fewel
in
thy
hand
,
or
thy
house
,
and
there
be
daily
occasion
to
sin
ministred
,
so
much
as
to
the
eye
,
thou
cannot
be
safe
;
seek
by
all
means
to
starve
thy
Idols
:
as
in
War
,
when
an
Army
can
do
no
more
,
they
demolish
the
Enemies
places
of
strength
,
and
endeavour
to
obstruct
their
Recruits
,
and
to
stop
their
provisions
:
do
thou
in
like
manner
with
sin
;
whatever
thou
hast
used
as
an
occasion
to
the
flesh
,
fee
that
in
that
thou
afflict
thy self
:
and
cut
off
that
occasion
,
as
Mary
Magdalen
did
with
her
Hair
,
Luke
7.39
.
Run
away
from
a
Temptation
,
and
go
not
to
the
outmost
borders
of
thy
liberty
:
and
venture
not
upon
what
some
others
may
lawfully
do
,
being
in
other
circumstances
:
study
moderation
in
things
lawful
,
use
not
thy
liberty
as
an
occasion
to
sin
,
&c.
Suspect
things
that
are
pleasant
to
thee
:
there
is
danger
,
where
thou
finds
delight
.
Solomon
is
frequent
in
pressing
the
avoiding
of
snares
.
Prov.
5.8
.
and
23.31
.
That
Prohibition
,
Deut.
25.13
,
is
memorable
to
this
purpose
,
Thou
shalt
not
have
in
thy
Bag
divert
weights
,
a
great
and
a
small
.
So
Deut.
12.13
,
You
shall
not
enquire
how
the
Nations
serve
their
gods
.
Now
in
pursuance
of
this
,
1.
You
must
keep
a
strict
guard
upon
your
senses
,
and
double
your
guard
when
there
is
need
:
it
is
by
the
senses
that
inordinate
affections
are
kindled
:
the
Wanton
is
infected
and
enticed
,
by
gazing
upon
anothers
Beauty
;
the
Drunkard
and
the
Glutton
,
by
seeing
or
tasting
the
Cup
,
or
some
pleasant
food
;
Silly
effeminate
Souls
are
tempted
by
the
sight
of
gawdy
fashions
:
the
sight
of
Pomp
and
Magnificence
kindleth
Ambition
;
the
Covetous
cannot
see
Money
,
nor
fine
Buildings
,
nor
rich
Furniture
,
nor
a
pleasant
Field
,
but
his
heart
akes
with
Ahabs
disease
;
Take
an
account
of
all
that
comes
in
by
your
senses
,
for
you
must
give
an
account
:
suffer
not
any
of
your
senses
to
stir
without
leave
:
or
if
they
do
,
let
them
not
fix
and
settle
without
leave
.
If
the
Door
shall
stand
alway
open
,
the
House
will
certainly
be
robbed
;
therefore
pray
and
practice
that
,
Psalm
119.37
.
2.
Look
also
narrowly
to
your
thoughts
,
these
are
the
Shop
in
which
sin
is
forged
:
Do
you
not
feel
what
advantage
Satan
hath
against
you
in
these
?
If
you
feel
your
thoughts
stepping
out
,
then
call
them
in
,
and
examine
them
,
as
Elisha
did
to
Gehazi
;
be
sure
your
hearts
will
be
such
as
your
thoughts
;
you
cannot
have
a
serious
heart
,
if
vain
thoughts
lodg
within
you
,
Jer.
4.14
.
3.
Fly
the
society
of
such
as
are
sick
of
that
disease
thou
dreads
most
,
and
which
thou
art
aptest
to
be
infected
with
:
It
is
not
good
fighting
against
the
Devil
(
says
one
)
in
the
midst
of
his
own
Camp
:
Mens
bold
venturing
on
this
,
has
often
brought
them
off
wounded
.
It
's
hard
to
keep
up
a
due
abhorrence
of
sin
,
that
we
daily
see
and
hear
;
some
ill
savour
at
least
will
stick
to
us
,
if
it
bring
you
not
to
a
compliance
,
yet
it
abates
your
zeal
against
it
;
therefore
shun
such
Employments
,
Occasions
and
Company
,
as
may
draw
forth
thy
Corruption
.
It
was
Peters
snare
to
be
in
the
High-priests
Hall
;
and
Judas's
,
that
he
carried
the
Bug.
It
's
hard
for
Powder
and
Flax
to
be
near
Fire
,
and
not
kindle
.
The
5th
Direction
:
Improve
Afflictions
for
the
mortification
of
thy
sin
:
by
these
the
Lord
takes
away
sin
,
and
makes
us
partakers
of
his
holiness
;
the
finer
any
Vessel
be
,
and
the
more
used
,
the
oftner
it's
scoured
,
and
the
more
it
be
rubbed
,
the
cleaner
it
is
,
Lev.
6.28
,
and
11.33
,
The
earthen
pots
when
they
were
fouled
by
boiling
of
the
Sacrifices
,
they
were
to
be
broken
in
pieces
;
but
the
brazen
pots
were
to
be
reinsed
with
Water
,
and
scoured
and
cleaned
:
the
oftner
you
are
on
the
fire
,
the
cleaner
should
you
be
.
Now
when
God
is
wounding
your
Pride
,
your
Covetousness
,
your
Sensuality
,
take
the
advantage
of
slaying
these
lusts
:
when
he
makes
thy
right-hand
,
or
Eye
to
ake
,
then
pluck
it
out
,
&c.
Canst
thou
love
the
World
when
it
pinches
,
and
straitens
,
and
desames
,
and
reproaches
thee
?
Canst
thou
love
thy
flesh
,
when
pain
and
grief
have
taken
up
their
dwelling
in
it
,
and
when
it
's
such
a
trouble
to
thee
?
Will
you
not
now
cry
out
upon
all
as
vanity
and
vexation
,
when
your
sense
and
your
Experience
tells
you
so
,
when
you
feel
the
bitter
fruits
of
sin
?
you
have
now
great
advantage
against
your
sin
,
and
to
help
on
the
mortification
of
it
,
when
sense
and
Experience
disparage
and
decry
it
,
and
your
very
flesh
is
convinced
of
the
folly
of
flesh-pleasing
;
O
that
you
would
take
this
advantage
,
and
use
this
World
,
as
it
does
or
will
use
you
;
and
use
your
sins
as
they
do
,
or
will
use
you
.
There
be
indeed
some
unmortified
men
,
who
when
they
suffer
by
sin
and
by
the
World
,
will
speak
hardly
enough
of
them
:
but
their
friendship
(
which
is
rooted
in
their
Nature
)
is
soon
made
up
again
:
But
should
it
not
heighten
your
Enmity
with
them
?
the
Lord
makes
your
sin
buffet
,
and
abuse
,
and
rend
,
and
wound
you
;
that
by
the
pain
,
and
smart
,
and
sorrow
it
breeds
,
he
may
maintain
and
encrease
your
enmity
,
and
excite
diligent
endeavours
to
destroy
it
:
he
had
rather
that
sin
should
pain
you
here
,
than
torment
you
in
Hell
;
and
he
would
have
sins
stroke
to
fall
upon
it self
:
as
sin
killed
it self
in
killing
Christ
,
so
he
would
have
it
in
his
people
:
Let
your
afflictions
,
let
the
death
of
your
Creature-comforts
,
be
the
death
of
sin
.
If
it
turn
your
very
breath
into
groans
,
let
these
groans
be
against
sin
:
if
it
turn
your
Joy
into
mourning
,
your
Songs
into
sighs
,
and
cries
,
and
tears
,
let
all
these
be
against
sin
;
and
so
your
Life
,
and
your
Light
,
and
your
Comfort
shall
rise
out
of
the
ruins
of
your
sin
.
O
let
sin
gain
nothing
by
the
hurt
it
does
you
;
If
it
has
brought
a
cross
upon
thy
Person
,
or
Family
,
take
it
,
and
crucifie
it
upon
this
Cross
,
else
thou
losest
the
benefit
of
it
:
if
thus
thou
dealest
with
it
,
it
's
a
happy
Cross
,
and
thou
hast
fellowship
with
Christ
in
his
Cross
,
on
which
sin
suffered
.
Many
have
been
convinced
of
the
ill
of
Sin
,
that
have
fought
but
faintly
with
it
,
till
it
has
wounded
them
.
And
now
,
let
me
a
little
enquire
if
this
has
been
the
fruit
of
your
personal
or
Family-afflictions
,
or
of
the
sore
astonishing
Judgments
of
God
upon
this
place
:
You
have
seen
many
Houses
and
Streets
burnt
down
in
fewer
days
than
they
were
hundreds
of
yeares
in
building
.
You
have
seen
Riches
that
were
many
years
in
gathering
,
scattered
,
or
may
be
in
a
few
hours
consumed
:
and
the
Lord
knows
how
many
have
lost
their
Souls
,
and
forfeited
eternal
happiness
to
build
,
and
furnish
,
and
gather
that
which
a
few
moments
pulled
down
,
scattered
and
consumed
:
and
yet
when
you
have
but
a
little
intermission
and
breathing-time
,
are
you
not
as
eagerly
at
it
again
?
You
have
seen
or
heard
of
what
desolations
God
did
make
,
and
what
a
Cry
was
almost
in
every
House
:
not
the
cry
of
Egypt
,
not
the
first-born
only
;
but
as
a
man
emptieth
a
Dish
,
and
turneth
it
upside
down
,
so
did
God
with
many
Families
,
and
many
Houses
:
Have
the
dismal
Looks
and
Out-cries
of
these
days
mortified
you
to
carnal
Mirth
?
Have
you
learned
Righteousness
?
Have
you
made
your
dwellings
Bethels
?
You
have
seen
or
heard
of
but
a
few
years
ago
,
many
as
delicate
Persons
as
your selves
,
whose
Carcasses
were
carried
out
in
Dung-carts
,
and
thrown
into
pits
,
heaps
upon
heaps
?
and
will
you
yet
please
and
pamper
such
Carcasses
?
Will
you
gather
and
patch
up
(
as
it
were
)
their
rags
to
adorn
your
Bodies
with
?
Ah!
the
ashes
of
London
,
and
the
dust
of
those
dead
Bodies
,
shall
be
witnesses
against
the
present
Inhabitants
:
Does
your
Houses
,
your
Tables
,
your
Apparel
speak
any
growth
of
Mortification
?
the
highest
Turret
or
Pyramid
,
is
but
a
poor
childish
Memorial
.
Is
there
a
Memento
written
upon
each
of
these
?
But
alas
,
what
then
means
your
ceiled
and
well-furnished
Houses
,
while
the
House
of
God
lies
waste
?
What
means
your
strange
Apparel
,
and
sumptuous
Tables
,
while
,
may
be
,
there
be
few
Backs
or
Bellies
of
Christs
Disciples
that
are
blessing
you
?
Have
you
not
fallen
into
Old
London's
sins
,
sooner
than
men
took
up
the
Old
Worlds
sins
?
Noah
did
indeed
for
once
border
upon
the
sin
that
God
had
buried
in
the
Waters
:
And
are
not
many
Professors
more
guilty
in
reviving
sins
that
God
has
burnt
up
(
to
speak
so
)
?
Ah!
Will
you
break
through
,
not
only
Armies
of
Ordinances
,
but
Armies
of
Judgments
?
Will
you
in
your
pride
of
heart
,
and
in
your
practice
,
also
say
,
the
Bricks
are
fallen
,
and
we
will
build
with
hewen
stone
;
the
Sycamores
are
cut
down
,
but
we
will
exchange
them
into
Cedars
?
Will
you
say
,
we
will
have
better
Houses
,
and
finer
Cloaths
?
If
you
have
forgotten
what
your
Eyes
have
seen
,
and
your
Ears
have
heard
,
come
and
behold
yet
the
works
of
the
Lord
,
and
see
what
desolation
he
is
now
making
amongst
others
!
Not
only
London
,
but
other
places
,
that
were
like
the
Vinetrees
amongst
the
Trees
of
the
Forest
,
God
has
given
them
to
the
fire
for
fewel
,
Ezek.
12.20
.
He
hath
made
Lebanon
to
open
its
doors
to
the
fire
,
to
devour
the
Cedars
that
are
fallen
;
and
the
Fir-tree
howls
also
:
yea
,
the
Oaks
of
Bashan
howl
,
Zoch
.
11.1
,
2.
He
makes
these
smart
,
that
others
may
fear
:
But
Oh
,
shall
such
things
as
happen
for
Examples
,
and
are
worthy
to
be
recorded
for
Admonition
to
the
end
of
the
World
,
have
no
effect
upon
th●se
to
whom
they
happen
?
Shall
the
same
generation
repeat
,
yea
,
out-do
their
former
sins
?
Can
you
with
grief
remember
your
Losses
,
and
with
no
regret
remember
your
Pride
and
Covetousness
?
Will
you
frustrate
Reproach
,
and
defame
Gods
Methods
of
Judgment
,
and
proclaim
to
the
World
,
that
his
design
has
miscarried
upon
you
,
and
that
you
will
not
be
healed
?
Shall
the
Rod
in
Moses's
hand
cleave
the
Rock
,
and
shall
it
in
Gods
hand
cleave
no
hearts
?
Must
the
Lords
Ministers
with
grief
of
heart
,
go
and
complain
against
you
to
him
,
and
say
,
Lord
,
Thou
hast
stricken
them
,
but
they
have
not
grieved
;
thou
hast
consumed
them
,
but
they
have
refused
to
receive
Correction
;
they
have
made
their
faces
harder
than
a
Rock
:
This
is
a
Nation
,
and
this
is
a
City
that
obeyeth
not
the
voice
of
the
Lord
,
nor
receiveth
Correction
.
And
O
that
we
could
sigh
for
this
,
even
to
the
breaking
of
our
Loins
.
Now
,
how
can
you
weep
with
them
that
weep
,
that
have
forgotten
your
own
afflictions
,
or
rather
never
could
weep
aright
for
your selves
?
Or
,
if
there
be
any
Mourners
among
you
,
yet
sure
I
am
,
you
are
far
from
Sackcloth
and
Ashes
.
But
do
you
think
that
God
has
done
with
you
?
there
's
a
dreadful
word
,
Ezek.
15.6
,
7
,
I
will
set
my
face
against
them
;
and
they
shall
go
out
from
one
fire
,
and
another
shall
devour
them
:
Hath
he
not
strange
punishments
for
the
Workers
of
Iniquity
?
If
London's
sins
be
greater
now
than
before
the
Pestilence
,
or
before
the
Fire
,
what
Wonder
,
if
greater
Judgments
from
God
come
?
If
God
shall
give
you
up
into
the
hands
of
bloody
Papists
,
it
will
be
worse
than
Fire
or
Pestilence
,
in
Davids
reckoning
,
as
we
see
by
his
choice
;
and
yet
better
have
fallen
into
the
hands
of
the
Philistins
,
or
Ammonites
,
or
any
Enemies
David
had
,
than
into
the
hands
of
Antichristian
Butchers
:
And
for
any
thing
we
know
,
we
are
not
half
a
hand-breadth
from
it
.
I
pretend
not
to
any
extraordinary
Discovery
of
Gods
Counsels
:
but
as
we
may
Prophecy
from
sin
to
punishment
,
so
from
greater
and
stranger
sins
,
to
greater
and
stranger
punishments
.
I
might
mention
other
Directions
,
as
the
ingaging
all
thy
might
against
that
sin
that
prevails
most
over
thee
,
2
Chron.
8.30
:
and
the
endeavouring
to
grow
particularly
in
the
opposite
grace
.
Finally
,
the
Consideration
of
Christs
second
Coming
,
Col.
3.4
,
with
ver.
5.
1
John
3.2
,
with
ver.
3.
Will
you
wallow
in
sin
when
Christ
is
so
near
?
Must
thou
be
made
like
to
him
,
and
wilt
now
let
thy
Soul
swarm
with
noisom
lusts
?
Can
thou
look
for
him
,
and
not
mortifie
what
crucified
him
.
But
I
proceed
to
speak
in
the
third
place
to
the
mortification
of
the
first
motions
of
Sin
.
Now
here
I
shall
,
1.
shew
the
sinfulness
of
these
.
2.
I
shall
shew
whence
it
is
,
that
they
abound
so
much
with
some
.
3.
I
shall
press
the
mortification
of
them
from
several
Considerations
.
4.
I
shall
mention
some
helps
to
this
.
For
the
first
,
That
every
motion
arising
from
the
Corruption
of
the
Heart
,
or
from
habitual
Lust
,
whether
it
has
a
particular
Object
,
or
be
but
a
vagrant
Imagination
,
though
not
delighted
in
,
nor
consented
to
,
is
sin
before
God
,
will
easily
appear
;
if
we
consider
,
1.
That
they
arise
from
a
sinful
Principle
:
they
are
born
of
the
flesh
,
and
are
of
the
nature
of
Original
sin
;
and
if
the
Tree
be
corrupt
,
so
must
every
bit
of
the
fruit
.
2.
They
are
disconform
to
the
Law
of
God
(
and
so
must
be
sinful
in
their
Nature
,
as
well
as
in
their
Rise
)
they
lust
against
,
and
oppose
the
Spirit
,
Gal.
5.17
.
and
so
must
oppose
the
Law
of
God
;
If
they
be
against
the
Law
in
the
heart
,
they
are
also
against
the
written
Law
:
Though
you
should
crush
them
,
yet
once
they
were
;
if
they
had
no
inordinacy
in
them
,
why
were
they
crushed
?
If
there
be
any
disorder
or
inordinacy
in
them
,
it
is
from
us
they
have
these
;
and
so
they
must
leave
a
guilt
upon
us
.
3.
Their
sinful
tendency
and
effects
prove
this
.
To
instance
but
a
few
:
1.
They
are
incitements
to
sin
,
and
promote
obedience
to
the
law
of
sin
,
and
the
fulfilling
of
its
commands
.
2.
They
make
way
for
other
sins
,
beside
what
they
do
immediately
and
directly
tend
to
:
they
open
the
door
,
and
keep
it
open
,
for
temptations
to
gross
sins
,
and
gives
Satan
access
to
blow
up
the
Cole
.
3.
They
keep
out
good
Motions
,
and
so
must
obstruct
Duties
,
and
unfit
a
man
for
them
.
4.
As
they
are
contrary
to
right
Reason
,
and
not
answerable
to
that
Angelical
Holiness
and
Purity
that
should
be
in
us
:
so
they
cannot
but
leave
some
blot
and
defilement
behind
them
:
let
these
Motions
be
never
so
passing
and
transient
,
and
run
never
so
swiftly
through
us
,
they
must
needs
taint
us
,
by
reason
of
our
corruption
,
that
in
less
or
more
still
sideth
with
them
:
they
have
alway
the
virtual
consent
of
the
will
,
in
as
far
as
not
regenerated
,
and
so
cannot
simply
be
said
to
be
involuntary
(
which
is
the
great
Objection
made
against
this
Truth
)
,
though
they
be
against
the
renewed
Will
,
which
Paul
speaks
of
,
Rom.
7.
O
how
many
vile
sins
are
stirring
in
the
heart
,
that
are
not
deliberate
nor
explicitely
consented
to
,
yet
are
voluntary
,
because
they
have
their
seat
and
rise
in
the
Will
,
as
well
as
other
faculties
.
5.
They
hinder
our
Communion
with
God
;
do
you
think
,
that
if
he
had
his
due
,
there
would
be
any
room
left
for
these
?
Have
they
any
place
in
Heaven
,
where
the
Saints
enjoy
full
Communion
with
God
?
and
if
they
be
inconsistent
with
that
,
they
must
be
a
hinderance
to
this
.
Now
it
is
upon
these
accounts
,
that
the
faintest
Motions
and
stirrings
of
sin
,
are
grievous
to
the
godly
,
especially
when
it
is
best
with
them
.
The
tender
lively
Christian
,
as
he
groans
under
a
body
of
sin
,
so
it
never
stirs
but
he
feels
it
,
and
is
pained
with
it
:
the
most
sudden
vagrant
motions
of
the
Mind
,
Heart
and
Affections
,
are
burthensom
to
him
:
and
that
not
only
as
they
bewray
a
living
principle
of
sin
in
his
Soul
,
but
as
they
are
sinful
gaddings
,
and
in
some
measure
whorish
departings
of
the
heart
from
God
,
and
inconsistent
with
that
intire
and
uninterrupted
delight
the
Soul
should
have
in
him
;
and
that
continual
affectionate
working
,
and
out-going
that
should
be
in
the
Soul
toward
him
.
It
may
be
indeed
,
he
delights
in
the
Law
of
God
after
the
inward-man
,
yet
he
cannot
reach
full
conformity
to
it
within
,
more
than
in
his
practice
outwardly
:
when
he
resolveth
on
some
good
,
ere
he
be
aware
,
his
heart
is
wandring
a
hundred
ways
,
and
so
ill
is
present
with
him
.
O
be
convinced
of
the
sinfulness
of
this
:
how
often
is
your
Mind
stirring
and
roving
?
(
for
it
's
a
restless
thing
)
and
how
rarely
can
you
say
that
these
motions
are
conformable
to
the
Law
of
God
,
or
subservient
to
any
spiritual
good
.
What
Armies
of
vain
Imaginations
that
are
unaccountable
?
you
know
not
how
they
come
in
,
nor
how
they
go
out
;
infinite
are
the
occasions
that
excite
these
;
You
can
see
nor
hear
of
nothing
,
but
habitual
Corruption
may
some
way
stir
:
yea
,
you
think
of
nothing
,
whether
existent
or
not
,
but
it
excites
some
inordinate
Motions
:
hence
they
are
called
the
Imaginations
of
the
heart
,
Gen.
6.8
,
The
wandring
of
the
desire
,
Eccles.
6.9
.
It
's
true
,
this
is
a
further
degree
of
sinful
stirrings
in
the
heart
,
when
it
entertains
wild
Imaginations
,
and
pleaseth
it self
with
idle
Fancies
,
that
give
rise
to
many
sinful
projects
.
Indeed
,
Nature
it self
teacheth
this
to
be
a
sin
,
and
it
's
an
evidence
of
a
discontented
frame
of
spirit
;
for
ordinarily
these
phantastick
rovings
of
heart
,
respects
some
other
persons
Condition
,
or
something
at
least
that
we
want
:
the
delight
that
accompanies
these
,
is
enough
to
prove
them
sinful
;
but
it
's
plainly
something
less
than
these
that
Paul
speaks
of
,
Rom.
7
:
for
it
's
something
he
had
not
known
to
be
sin
,
but
by
the
Law
.
Now
men
by
Natures
light
know
that
inordinate
motions
consented
to
(
though
not
acted
)
;
yea
,
or
but
delighted
in
,
are
sinful
.
But
it
's
the
Scriptures-light
only
that
convinces
of
the
sin
of
these
first
stirrings
in
general
:
and
it
's
the
Spirit
's
Saving-light
,
that
affects
the
heart
with
godly
sorrow
for
them
in
particular
.
For
the
second
thing
proposed
,
viz.
Why
they
abound
so
much
with
some
,
more
especially
that
they
are
exceeding
frequent
with
all
,
I
think
none
that
know
themselves
will
deny
;
and
what
swarms
of
them
do
mens
busie-Minds
and
Imaginations
bring
forth
?
How
hard
is
it
to
bring
every
thought
inconsistent
with
that
Duty
and
love
we
owe
to
God
,
and
that
we
owe
to
Men
,
into
subiection
?
It
's
hard
to
expel
them
when
they
come
in
,
and
much
harder
not
to
suffer
them
to
come
in
;
such
is
the
cunning
and
activity
of
sin
,
such
access
has
Satan
to
work
upon
us
,
and
so
Leavened
are
our
Imaginations
and
Minds
with
sin
.
Yet
in
some
they
are
more
frequent
than
others
:
the
best
groan
under
them
,
but
some
are
almost
smothered
with
them
(
to
speak
so
)
and
their
grace
almost
suffocated
with
them
.
Habitual
Corruption
is
a
fruitful
Womb
,
and
this
is
livelier
in
some
than
in
others
:
and
the
same
person
is
nearer
God
,
and
in
a
livelier
frame
,
and
has
more
inward
serenity
,
and
composure
of
spirit
at
one
time
than
another
:
and
so
is
like
a
City
with
Gates
and
Bars
.
At
other
times
a
man
is
at
greater
distance
from
God
and
out
of
frame
;
and
then
he
is
like
a
City
broken
down
,
and
without
Walls
,
and
the
heart
is
haunted
with
Satyrs
and
Owls
.
When
the
heart
is
in
an
ill
frame
,
it
is
like
damp
Tinder
to
divine
Motions
:
but
it
's
like
dry
Tinder
to
every
spark
of
a
temptation
that
comes
in
by
the
senses
,
or
by
roving
Imagination
;
yea
,
it
takes
fire
of
its
self
:
and
if
it
be
not
well
watched
,
would
quickly
come
to
a
flame
.
Indeed
,
it
's
no
easie
task
to
keep
out
these
,
there
is
so
many
several
passages
they
come
in
at
,
and
they
can
creep
in
at
a
small
rent
or
hole
:
therefore
there
's
need
of
the
utmost
watchfulness
and
diligence
to
keep
them
out
,
and
to
knock
them
down
when
they
come
in
.
For
the
third
thing
proposed
,
viz.
Some
Considerations
for
pressing
the
mortification
of
these
first
stirrings
of
our
Corruptions
:
1.
I
shall
mention
some
Aggravations
of
the
sin
and
sad
consequences
of
these
.
2.
I
shall
mention
some
advantages
the
Believer
has
by
mortifying
these
.
For
the
first
of
these
,
Consider
,
1.
How
frequently
by
these
you
incur
the
guilt
of
sin
:
O
the
numberless
multitude
of
these
inordinate
motions
!
When
are
you
free
of
them
?
When
is
the
body
of
death
asleep
?
not
when
you
are
asleep
,
for
waking
and
sleeping
,
these
inordinate
motions
are
some
way
stirring
:
and
it
were
easie
to
prove
,
every
inordinate
,
extravagant
,
lustful
,
covetous
,
ambitious
motion
,
even
when
asleep
,
and
dreaming
,
to
be
sinful
and
defiling
:
and
indeed
,
what
proves
the
first
motions
of
sin
,
when
awake
to
be
sinful
,
does
also
prove
them
such
when
asleep
;
and
the
more
power
a
Christian
when
awake
,
has
over
them
;
the
more
holy
he
be
,
the
less
is
he
troubled
with
these
:
and
it
is
manifest
that
they
are
the
flowings
out
,
the
bublings
,
and
springings
up
,
or
emanations
of
our
Original
Corruption
,
or
the
imperfect
motions
of
vitious
principles
or
habits
:
for
as
Innocent
dreams
follow
the
sinless
constitution
of
the
body
,
so
sinful
dreams
follow
the
vitious
constitution
of
the
Soul
,
which
possibly
a
mans
natural
temper
of
body
hath
advantaged
;
and
so
are
gross
outward
acts
of
sin
also
,
which
yet
does
not
prove
them
to
be
no
sins
.
We
cannot
think
that
our
Nature
in
the
state
of
Innocency
would
have
brought
forth
any
such
inordinate
motions
,
sleeping
or
waking
:
so
that
the
Apology
some
make
for
them
,
as
being
Natural
,
is
naught
;
they
are
in
no
other
sense
Natural
,
nay
,
nor
necessary
,
than
the
same
motions
when
one
is
awake
:
If
any
shall
say
,
they
are
from
Satans
injections
which
render
us
not
culpable
:
I
Answer
1.
This
is
the
same
with
what
the
Quakers
say
of
the
first
risings
of
Corruption
,
when
one
is
awake
:
the
contrary
of
which
our
Lord
tells
us
,
Luke
6.45
.
And
James
tells
us
,
they
are
from
a
mans
lust
,
James
1.14
.
And
truly
,
I
think
we
do
often
sinfully
transfer
our
guilt
over
to
Satan
,
when
there
's
not
sufficient
ground
for
it
,
no
not
so
much
as
Eve
had
,
though
her
plea
was
not
relievant
.
Ordinarily
we
attribute
horrid
,
blasphemous
,
or
other
abominable
thoughts
or
Imaginations
to
him
,
when
we
cannot
apprehend
how
such
or
such
a
thought
should
arise
in
us
:
so
,
whatever
we
think
unaccountable
,
we
lay
at
his
door
,
when
indeed
the
height
and
depth
of
our
Corruption
is
unmeasurable
,
and
its
subtilty
,
and
activity
,
and
way
of
operating
,
is
unaccountable
.
2.
It
is
not
Satan
that
thinketh
or
willeth
in
us
:
he
may
represent
Objects
,
but
the
acts
are
ours
:
he
can
dart
in
a
Temptation
,
but
it
's
through
our
sin
and
Corruption
that
it
takes
fire
in
the
least
:
indeed
such
is
now
our
Constitution
,
that
a
temptation
cannot
enter
,
but
there
is
something
within
that
complies
with
it
,
and
is
excited
by
it
:
and
this
is
one
great
reason
why
we
ought
to
pray
,
not
to
be
led
into
temptation
;
were
there
no
Corruption
in
us
,
Satans
temptations
would
be
like
little
sparks
of
fire
thrown
into
a
Sea
of
water
;
and
indeed
,
Satan
would
not
be
so
busie
with
his
Injections
into
our
Minds
,
when
sleeping
or
waking
,
did
he
not
intend
thereby
to
defile
us
with
them
,
and
involve
us
into
sin
:
his
design
cannot
be
meerly
to
afflict
men
with
them
,
for
they
are
no
grief
nor
affliction
to
many
that
are
yet
filled
with
them
.
It
's
true
,
the
Saints
grieve
more
,
and
are
more
affected
with
them
,
and
humbled
for
them
,
than
for
many
afflictions
that
in
themselves
are
more
troublesome
;
but
this
inward
trouble
of
Conscience
for
them
in
the
godly
,
does
rather
prove
them
sins
,
than
meer
afflictions
.
If
any
say
,
That
these
Motions
when
asleep
,
are
not
acts
of
our
Reason
,
but
of
meer
phancy
and
Imagination
,
and
so
not
sinful
.
I
answer
,
1.
The
holy
Law
of
God
reaches
to
the
whole
man
,
even
the
Imagination
:
and
we
cannot
suppose
but
that
imperfect
holiness
,
and
persect
holiness
in
Heaven
,
extends
to
every
faculty
of
the
Soul
.
2.
They
are
not
meer
acts
of
the
phancy
,
for
the
Mind
has
some
use
of
Reason
,
though
more
imperfect
,
even
when
asleep
:
Hence
there
is
some
correspondence
ordinarily
between
mens
thoughts
waking
and
sleeping
;
and
sometimes
one
asleep
,
will
reject
a
temptation
upon
rational
and
solid
grounds
:
I
do
not
indeed
think
there
's
so
much
guilt
in
these
Motions
asleep
,
as
when
awake
,
because
of
a
more
perfect
use
of
Reason
in
a
waking
man
.
2.
Consider
the
innumerable
Objects
of
these
sinful
Motions
,
and
so
into
how
many
several
species
or
forts
of
sin
these
Motions
engage
and
involve
you
in
.
You
cannot
see
nor
hear
of
any
thing
:
you
cannot
think
of
any
thing
,
whether
it
have
a
being
or
not
,
but
it
may
minister
occasion
to
some
inordinate
motion
.
Innumerable
are
the
occasions
of
these
;
what
stirrings
of
desires
,
and
wishes
,
and
sometimes
how
pleased
with
idle
Imaginations
.
3.
Consider
what
pretences
men
have
to
evade
Convictions
of
the
sinfulness
of
these
Motions
,
when
not
consented
to
,
nor
may
be
delighted
in
,
especially
when
the
object
of
these
is
some
lawful
thing
,
much
more
when
it
s
some
spiritual
good
;
the
Spirit
that
is
in
us
,
doth
often
lust
secretly
to
envy
others
:
when
,
may
be
,
discontented
or
envious
thoughts
are
not
perfectly
formed
:
these
are
but
little
observed
in
us
.
4.
Consider
,
that
not
mortifying
of
these
,
is
the
way
not
only
to
further
sin
,
but
it
does
insensibly
bring
on
hardness
of
heart
;
when
the
heart
is
habitually
haunted
with
these
,
it
's
hard
to
expel
these
swarms
that
have
had
quiet
possession
:
they
do
exceedingly
wear
out
tenderness
,
and
the
sense
of
the
sinfulness
of
Sin
in
every
degree
of
it
.
5.
They
do
unframe
the
Soul
,
and
unfit
it
for
spiritual
Duties
:
Thus
,
when
we
would
do
good
,
evil
is
present
with
us
;
they
justle
out
holy
Meditations
,
at
least
they
weaken
and
divert
the
Soul
in
it
,
and
cause
many
interruptions
in
it
:
they
mar
fixedness
of
heart
in
Duties
,
and
they
not
only
polute
them
,
but
eat
out
the
life
of
them
:
they
are
like
ravenous
Birds
upon
our
Sacrifices
,
that
are
not
to
be
suffered
to
light
upon
them
.
Finally
,
What
a
woful
tendency
have
they
,
and
what
an
inlet
to
temptations
,
and
to
further
degrees
of
Sin
?
they
even
invite
Satan
to
tempt
,
Satan
and
Sin
never
say
they
have
enough
:
every
conception
of
Sin
is
in
order
to
a
Birth
:
and
every
stirring
of
Sin
,
is
for
the
carrying
on
its
war
against
God
and
thy
Soul
,
1
Pet.
2.11
.
But
of
this
already
.
Now
2dly
,
A
little
of
the
advantages
of
mortifying
the
first
motions
of
Sin
.
1.
This
is
the
way
to
prevent
much
Sin
;
and
were
we
making
conscience
of
this
,
we
should
find
Mortification
a
much
more
easie
work
:
An
Oak
,
when
a
plant
,
is
easily
pulled
up
;
a
little
spark
is
soon
quenched
:
you
complain
of
the
strength
of
your
Corruptions
,
but
you
are
first
to
blame
that
you
have
suffered
the
habits
of
Sin
to
grow
so
strong
,
and
then
that
you
crush
not
the
first
actual
Inclinations
of
these
corrupt
habits
;
If
you
suffer
them
to
proceed
but
a
little
,
they
may
be
indeed
too
hard
for
you
.
O
foolish
Souls
,
who
put
off
this
;
Is
it
hard
to
mortifie
the
first
motions
of
thy
heart
to
Sin
?
and
does
thou
think
it
will
be
easie
to
mortifie
Sin
at
once
,
when
it
's
increased
into
thousands
,
and
fortified
with
strong
holds
?
If
thou
cannot
tell
the
first
thoughts
of
it
,
how
wilt
thou
do
when
it
has
got
thy
hearty
consent
,
thy
love
and
delight
,
and
long
possession
?
2.
This
is
the
way
to
keep
the
Conscience
pure
and
clear
:
a
renewed
Conscience
will
charge
guilt
upon
thee
,
upon
the
account
of
these
;
and
no
reasoning
or
extenuations
will
satisfie
it
,
till
thou
be
truly
humbled
before
the
Lord
for
these
;
and
vigorously
also
setting
thy self
to
suppress
them
.
A
tender
Conscience
has
a
deep
Impression
of
the
sinfulness
of
these
,
as
Paul
had
,
Rom.
7.24
:
and
thou
cannot
maintain
thy
peace
,
nor
assurance
of
thy
freedom
from
Condemnation
,
nor
keep
up
thy
glorying
in
God
,
but
by
dealing
with
them
as
he
did
.
Oh
,
how
small
a
matter
(
if
I
may
so
speak
)
will
break
a
tender
Christians
peace
!
less
than
a
wrong
look
or
word
will
do
it
;
he
cannot
let
half
a
thought
away
without
a
challenge
;
he
has
but
one
eye
upon
his
priviledges
and
comforts
,
and
a
little
Cloud
will
darken
that
.
What
makes
a
man
go
without
much
light
or
comfort
,
in
whom
yet
you
can
see
no
spot
nor
flaw
,
and
who
also
are
not
under
the
power
of
any
particular
,
inward
,
or
heart-sin
;
the
Spirits
Comforting-work
,
and
Witnessing-work
is
easily
marred
.
Oh
,
but
the
man
that
is
daily
keeping
or
beating
down
the
first
risings
of
Sin
,
may
glory
as
Paul
,
Rom.
7.25
,
&
8.1
;
He
thus
preserves
a
sweet
serenity
,
and
calm
within
:
he
suffers
no
Clouds
to
gather
,
he
dissipates
the
malignant
Vapours
that
arise
from
within
,
and
suffers
them
not
to
unite
;
He
crushes
Satans
design
against
him
in
the
very
Egg.
3.
This
will
keep
the
Soul
in
case
for
conversing
and
walking
with
God
;
in
case
for
speaking
to
him
,
and
for
every
spiritual
Duty
:
every
inordinate
Thought
or
Imagination
is
a
looking
away
from
God
,
and
imports
a
heedlesness
and
a
listlesness
to
him
.
Walking
with
God
requires
an
holy
,
even
,
uniform
frame
of
Spirit
:
And
O
how
much
would
this
raise
and
spiritualize
Prayer
,
Meditation
and
other
Duties
?
then
are
our
Sacrifices
holy
and
untainted
,
when
neither
Birds
nor
Flies
are
suffered
to
light
,
at
least
not
to
sit
upon
them
.
4.
This
were
the
way
to
weaken
and
destroy
the
very
body
of
sin
:
When
a
Tree
is
cut
down
,
the
living
Root
sends
up
a
great
many
sprouts
and
small
twigs
:
But
if
you
will
pave
the
place
where
the
Tree
stood
,
or
make
a
High-way
over
it
,
the
very
Root
will
die
,
which
otherwise
would
have
preserved
it self
;
So
after
Sin
is
sore
smitten
,
yet
the
Root
abiding
through
the
seat
of
waters
,
that
is
,
Satans
Influences
,
it
may
spring
:
But
when
these
first
shootings
up
are
nipt
,
when
the
Root
of
Sin
cannot
put
forth
it self
,
it
dies
:
this
does
as
it
were
stop
the
breath
of
Sin
:
this
makes
the
old
man
pant
and
die
,
even
as
Grace
languishes
,
when
the
actings
of
it
are
obstructed
.
Now
in
the
fourth
place
,
take
a
few
Directions
:
1.
For
preventing
these
stirrings
of
sin
within
,
and
2.
For
compressing
and
laying
them
,
when
they
are
up
.
For
the
first
of
these
,
take
these
Directions
:
1.
In
general
,
what
is
formerly
said
of
Watchfulness
,
is
of
use
here
,
more
especially
;
sometimes
Temptations
seize
upon
our
Judgments
,
and
sometimes
upon
our
Affections
unawares
:
and
when
they
have
tainted
the
Affections
,
they
have
easie
access
to
the
Mind
,
and
need
to
be
carefully
watched
.
Look
to
the
first
springs
of
Sin
:
when
we
are
asleep
,
the
Enemy
is
sowing
tares
,
and
they
quickly
grow
up
;
Temptations
do
often
suddenly
assault
,
and
the
thoughts
and
motions
of
the
Heart
are
nimble
,
they
are
swift
and
instantaneous
:
a
spark
of
fire
does
no
sooner
kindle
Powder
,
than
a
Temptation
does
excite
some
inordinate
motion
of
the
Heart
;
If
all
the
doors
and
windows
of
the
Soul
be
not
kept
close
,
there
will
be
fiery
dants
flung
in
,
and
some
sparks
of
temptations
will
take
fire
,
and
thou
can
never
shut
doors
and
windows
so
close
,
but
when
thou
hast
done
all
,
thou
hast
need
to
watch
:
Satan
can
espy
a
passage
into
thy
heart
that
thou
didst
not
think
of
;
he
has
a
party
,
and
thou
hast
an
Enemy
within
thee
,
that
will
let
him
in
.
If
thou
be
asleep
,
it
may
be
indeed
thy
severity
to
indwelling
sin
will
irritate
it
,
and
provoke
it
to
mutiny
,
and
so
occasion
greater
confusion
in
thy
Soul
:
but
dread
not
this
,
nor
ever
look
for
good
from
thy
indulgence
and
tenderness
to
thy
corrupt
lusts
or
affections
,
their
war
is
better
than
their
peace
:
suspect
that
inward
quiet
that
comes
from
any
favour
to
sin
,
or
connivance
at
it
.
The
Apostle
tells
us
,
Rom.
7.8
,
That
sin
took
occasion
by
the
Commandment
,
&c.
One
great
hinderance
of
Mortification
,
is
,
that
sin
is
thought
not
so
noisom
as
it
is
;
but
when
the
Commandment
comes
:
when
the
Word
beats
down
that
conceit
,
by
exacting
thorough
Obedience
,
upon
the
highest
peril
,
and
laying
bonds
on
the
very
thoughts
,
this
inrages
Corruption
,
and
it
grows
more
unruly
:
It
is
not
the
proper
effect
of
the
Law
to
stir
up
sin
,
more
than
the
impetuous
'
running
of
water
is
the
proper
effect
of
a
Bank
of
Earth
,
which
was
made
to
dam
it
up
;
nor
is
it
the
proper
effect
of
diligent
endeavours
for
mortifying
all
inward
motions
,
to
excite
them
and
make
them
more
tumultuous
.
Sometimes
strict
watching
of
sin
makes
it
more
cunning
:
sometimes
it
provokes
an
eruption
of
it
,
and
then
the
poor
Believer
is
apt
to
think
his
case
worse
than
before
.
But
was
it
worse
with
Paul
,
Rom.
7
,
than
formerly
?
Indeed
,
it
's
hard
to
keep
Corruption
in
close
Prison
,
and
to
marr
all
communication
between
Satan
and
it
,
to
suffer
none
to
go
out
or
come
in
:
But
Watchfuln
ss
will
do
much
,
thoughts
will
be
stirring
,
and
affections
will
be
stirring
;
therefore
it
were
our
wisdom
,
to
ask
them
whence
they
come
,
and
whither
they
go
?
if
from
Satan
,
or
from
the
flesh
?
if
from
Heaven
,
or
from
the
Spirit
?
and
arrest
what
have
an
evil
aspect
,
or
tendency
or
favour
,
and
do
Justice
upon
them
:
what
are
dubious
,
keep
them
Prisoners
,
till
thou
has
further
examined
them
;
for
Satans
messengers
oft-times
come
disguised
,
and
with
Christs
Word
in
their
mouths
;
and
the
motions
of
sin
are
often
mistaken
for
spiritual
motions
:
as
the
Porters
stood
continually
at
the
door
of
the
Temple
;
to
keep
out
the
unclean
of
all
sorts
,
so
must
you
do
with
all
that
defile
,
or
is
like
to
defile
,
if
you
be
holy
Temples
to
God
to
dwell
in
.
Yet
for
all
that
I
have
said
of
them
,
a
Believer
must
not
be
too
much
in
examining
of
them
,
so
as
to
be
taken
off
more
profitable
work
;
nor
indeed
can
we
ever
keep
account
of
them
,
they
are
so
innumerable
:
should
we
ever
be
pursuing
and
tracing
them
,
there
should
be
room
for
no
Duty
else
.
And
finally
,
because
as
they
come
suddenly
,
so
often
they
fly
as
swiftly
away
.
Now
under
this
Head
,
I
would
commend
unto
you
a
careful
search
into
,
and
intimate
acquaintance
with
thy
own
heart
,
that
thou
may
know
where
thou
art
weakest
,
and
what
advantages
Satan
has
against
thee
:
What
sin
does
most
intirely
beset
thee
:
which
is
the
soft
place
of
thy
Soul
,
which
Satans
darts
do
with
most
ease
enter
into
?
What
corrupt
passions
and
affections
are
most
easily
kindled
in
thee
.
And
where
thou
sees
the
greatest
danger
,
keep
the
strongest
watch
:
and
do
not
only
keep
at
distance
from
such
occasions
and
temptations
,
as
may
most
likely
draw
out
thy
Corruptions
;
but
keep
thy
very
thoughts
at
the
greatest
distance
from
these
:
suffer
not
thy self
to
think
of
them
,
except
it
be
to
reproach
them
,
or
to
provoke
greater
abhorrence
of
them
:
and
this
also
must
be
prudentially
managed
.
2.
Endeavour
to
keep
your
hearts
under
a
deep
sense
of
the
sinfulness
of
Sin
,
even
of
these
first
motions
:
a
Natural
man
is
not
troubled
for
the
sin
of
these
,
or
for
the
disconformity
of
them
to
any
Law
(
though
he
may
for
outward
actings
of
sin
)
because
Natures
light
does
not
discover
the
sinfulness
of
them
:
though
it
may
be
,
he
may
be
angry
at
them
as
they
molest
him
,
or
tend
to
something
that
he
abhors
:
and
here
lies
one
difference
between
the
truly
godly
,
and
others
;
yet
we
must
grant
that
oft-times
the
godly
think
but
too
meanly
of
these
,
and
do
not
apprehend
so
much
ill
in
them
as
there
is
:
and
hence
guard
not
sufficiently
against
them
,
nor
yet
do
sufficiently
bewail
them
;
may
be
,
you
are
easily
satisfied
with
your
Repentance
for
these
,
and
think
general
confessions
and
complaints
sufficient
:
Do
you
use
to
make
an
Errand
to
God
,
to
confess
these
,
and
to
beg
a
particular
pardon
for
them
.
Peter
makes
a
Peradventure
of
the
forgiveness
of
Simon
Magus's
thought
,
Acts
8.22
.
True
,
that
●●s
a
more
deliberate
approved
thought
,
but
an
exercised
Soul
will
many
times
make
a
peradventure
to
it self
,
of
the
forgiveness
of
a
more
imperfect
and
rejected
Thought
.
I
would
not
grieve
such
:
but
for
others
let
me
ask
you
,
Do
you
not
know
that
God
is
a
Jealous
God
?
Jealousie
amongst
men
,
importeth
an
aptness
to
suspect
an
Jnjury
;
a
Husband
,
viz.
is
jealous
when
he
is
apt
to
suspect
his
Wifes
want
of
love
,
or
loyalty
to
him
upon
small
circumstances
,
without
evident
ground
so
to
do
;
and
withall
,
it
imports
indignation
against
the
smallest
ground
of
suspition
:
this
it
cannot
endure
,
viz.
Any
thing
that
looks
like
the
inclination
of
the
heart
to
another
:
says
Joshua
,
You
cannot
serve
the
Lord
;
for
he
is
a
holy
God
,
Chap.
24.
ver.
19.
It
's
true
,
He
hath
manifested
this
especially
in
the
matters
of
his
Worship
and
Institutions
,
according
to
his
threatning
annexed
to
the
second
Commandment
,
as
in
the
instance
of
Aaron's
two
Sons
,
and
Vzza
,
and
the
Bethshemites
,
&c.
But
may
we
not
think
that
God
is
as
jealous
of
the
heart
as
of
any
thing
,
and
that
he
will
take
notice
of
every
motion
of
it
,
and
will
resent
every
disloyal
glance
of
the
thoughts
,
though
it
come
not
the
length
of
a
purpose
:
nay
,
nor
any
deliberation
in
order
to
a
purpose
or
resolution
?
Is
there
not
more
sin
in
many
sudden-passing
thoughts
(
though
rejected
)
than
in
Vzza's
hasty
catching
hold
of
the
Ark
,
or
in
the
Bethshemites
looking
into
it
?
or
is
the
Lord
less
jealous
now
than
he
was
?
Does
his
clearer
coming
under
the
most
kindly
and
condescending
Relations
,
any
way
abate
it
?
Nay
,
they
rather
heighten
it
,
though
they
may
occasion
some
change
in
his
way
of
resenting
injuries
,
and
expressing
his
displeasure
,
Jer.
2.14
.
The
Lord
deals
with
his
people
now
in
a
more
Son-like
way
;
he
chastizes
them
as
much
or
of
tner
than
formerly
,
but
not
in
that
manner
:
he
will
keep
up
his
Soveraignty
,
even
when
he
is
owning
thy
Soul
;
hee
'l
have
thee
know
that
he
must
be
thy
Lord
,
and
thou
must
worship
him
,
Psalm
45.11
.
so
shall
the
King
greatly
desire
thy
Beauty
:
for
he
is
thy
Lord
,
&c.
He
will
not
have
his
kindliest
Relations
diminish
his
Honour
,
nor
wear
out
our
inward
awe
and
fear
,
lest
an
unsuitable
frame
,
or
any
unholy
motion
of
heart
should
provoke
his
jealous
Eye
.
It
's
a
remarkable
word
,
Deut.
28.58
,
He
will
have
his
people
fear
this
glorious
and
fearful
Name
,
The
Lord
thy
God
;
may
be
you
think
Thy
God
,
a
sweet
name
and
a
kindly
;
ay
,
but
he
glories
in
it
,
and
so
mayest
thou
,
and
yet
ought
to
be
also
a
fearful
Name
.
And
truly
a
Conscientious
care
to
prevent
the
very
first
stirrings
of
sin
in
the
heart
,
is
the
most
genuine
fruit
,
and
the
most
satisfying
evidence
of
this
fear
,
and
of
our
Covenant-state
:
Other
things
may
influence
and
incline
us
to
oppose
sin
in
its
further
proceedings
;
as
on
the
other
hand
,
an
awful
Impression
upon
the
heart
of
God
,
as
God
,
and
as
our
God
,
is
of
great
efficacy
to
keep
out
sinful
Imaginations
:
It
will
make
the
soul
not
only
tremble
at
yielding
to
such
a
sin
as
Joseph
was
solicited
to
,
but
even
shrink
at
the
first
touch
of
the
smallest
temptation
:
and
this
leads
to
another
direction
.
3.
Indeavour
to
keep
thy
heart
in
a
holy
,
tender
,
heavenly
and
lively
frame
.
What
's
the
reason
that
temptations
and
suggestions
from
Satan
do
at
the
first
excite
some
sinful
motions
in
the
heart
?
the
fundamental
reason
is
,
our
remaining
Corruption
that
they
work
upon
:
But
the
nearest
reason
is
,
an
ill
frame
;
when
Satan
finds
us
as
dry
tinder
,
he
strikes
fire
,
and
every
part
catches
and
kindles
.
1.
Then
maintain
a
tender
frame
,
and
this
will
make
thee
feeling
and
sensible
of
every
inordinate
motion
of
the
heart
.
It
will
grate
upon
the
Conscience
,
and
thou
wilt
be
loath
by
these
to
grieve
the
spirit
,
as
well
as
by
consenting
to
,
or
acting
of
them
,
to
quench
or
resist
the
Spirit
:
for
as
the
eye
is
hurt
by
the
smallest
dust
,
or
smoaks
,
and
if
it
were
aware
,
would
shut
it self
against
them
,
so
is
it
with
a
tender
Conscience
;
and
if
any
dust
has
got
into
the
eye
,
it
is
not
at
ease
till
it
has
wept
it
out
,
or
till
it
be
wipt
out
:
so
is
it
also
with
the
man
who
has
true
tenderness
of
heart
.
2.
Maintain
a
lively
Spiritual
frame
;
let
thy
heart
be
always
bending
and
working
towards
God
:
stir
up
holy
thoughts
and
affections
,
and
let
thy
soul
be
filled
with
these
,
and
there
will
be
no
room
for
sin
to
get
in
;
do
you
not
find
that
sometimes
when
the
heart
is
strongly
ca●●ed
out
to
God
,
that
sinful
Imaginations
dare
scarce
present
themselves
:
for
as
we
use
to
say
,
that
liveliness
in
duties
is
the
way
to
prevent
wandring
thoughts
in
them
;
and
that
Birds
will
not
light
upon
burning
Sacrifices
:
so
it
's
in
this
case
.
But
when
the
heart
is
dead
,
and
cold
,
and
empty
,
and
idle
,
then
Satan
and
indwelling
sin
take
their
opportunity
and
fill
it
,
and
busie
it
;
he
comes
and
warms
it
,
and
kindles
fire
in
it
:
when
therefore
any
thing
is
offered
to
thy
eye
,
or
thy
ear
,
or
thy
taste
,
or
thy
thought
,
that
may
excite
any
inordinacy
in
thy
heart
,
or
in
the
least
measure
raise
thy
Corruption
to
stir
,
antidote
thy
heart
,
and
prepossess
it
with
some
gracious
Acts.
Let
the
understanding
,
the
heart
,
the
affections
,
the
memory
;
yea
,
thy
senses
and
outward
man
,
be
filled
with
the
fulness
of
God
,
then
shall
sin
be
some
way
out
of
doors
:
you
shall
not
fulfil
the
lusts
of
the
flesh
;
yea
,
there
shall
be
no
room
to
the
lustings
of
the
flesh
.
If
thy
soul
be
exercised
in
holy
meditations
and
affections
,
and
thy
hand
be
much
in
heavenly
work
,
if
thou
converse
in
heaven
,
and
live
near
God
,
and
dwell
on
High
;
were
the
soul
always
upon
the
wing
,
and
flying
heaven-ward
,
and
were
God
every
way
thy
all
,
Satan
durst
not
offer
to
force
thee
in
the
presence
of
thy
Lord
and
Husband
;
Satan
shall
not
have
such
access
to
thee
:
and
this
poor
world
,
and
its
gilded
nothings
,
should
not
work
upon
thee
:
and
if
the
body
of
death
should
stir
,
you
might
with
the
more
ease
,
at
least
,
beat
it
down
.
When
the
Soul
is
as
it
were
in
Gods
presence
alway
,
Satan
will
not
venture
so
to
force
it
,
(
as
it
were
)
Esth.
7.8
.
Yea
,
the
body
of
sin
it self
would
shrink
into
a
corner
:
when
the
virtue
received
from
the
Loadstone
is
worn
off
,
the
needle
wavers
hither
and
thither
:
but
when
new
touched
,
it
bends
steadily
Northward
.
So
it
's
with
the
soul
that
's
under
fresh
influences
,
and
that
is
near
God
.
But
,
2.
How
shall
we
do
with
these
first
motions
of
sin
?
how
shall
we
deal
with
them
in
their
first
attempts
upon
us
?
Ans.
1.
If
any
sin
begin
to
stir
in
thy
imagination
or
mind
,
look
well
it
get
not
into
thy
heart
,
or
affections
,
for
that
will
instantly
weaken
thy
Judgment
.
2.
If
thou
would
keep
thine
own
Vineyard
well
,
pluck
up
every
weed
as
soon
as
it
appears
,
else
it
will
quickly
be
overgrown
;
as
soon
as
thou
feels
sin
stir
,
let
thy
heart
recoil
,
and
start
back
with
abhorrence
:
indeed
sin
is
so
often
stirring
,
that
thou
may
possibly
weary
to
be
always
watching
and
warring
with
it
:
and
the
heart
does
so
easily
and
naturally
move
that
way
,
that
it
may
possibly
be
a
pain
to
thee
to
oppose
it
.
Therefore
thou
must
be
armed
with
a
great
deal
of
resolution
,
not
to
hear
the
pleadings
of
the
flesh
,
nor
to
parley
with
a
temptation
:
and
know
,
that
when
ever
sin
stirs
in
thee
,
thou
art
under
an
actual
temptation
to
more
sin
.
3.
Protest
and
bear
witness
against
every
motion
of
sin
in
thee
:
enter
thy
dissent
from
it
.
And
though
this
cannot
absolve
thee
in
the
Court
of
strict-Justice
,
yet
the
Court
of
Grace
shall
acquit
thee
.
This
was
Paul's
Gospel-plea
,
Rom.
7.15
,
19.
and
from
this
he
infers
,
ver.
17
,
and
also
ver.
20
,
Now
then
it
is
no
more
I
that
do
it
,
but
sin
that
dwelleth
in
me
:
What
thou
dost
not
own
,
and
dost
not
consent
unto
,
God
will
not
charge
upon
thee
,
so
as
to
condemn
thee
(
even
as
what
thou
hast
consented
to
,
if
thou
hast
retracted
it
by
repentance
,
he
will
not
bring
it
in
,
in
judgment
against
thee
)
.
I
do
not
mean
as
if
there
were
no
need
of
repentance
for
these
,
for
thou
cannot
sincerely
protest
against
them
,
if
thy
heart
be
not
penitent
for
them
.
(
It
's
one
of
the
loose
Doctrines
of
the
times
,
that
for
lesser
sins
there
is
a
pardon
in
course
,
and
that
there
needs
no
repentance
)
;
and
if
thou
hast
wilfully
betrayed
thy self
into
such
occasions
as
drew
forth
these
acts
of
sin
,
these
first
stirrings
of
Corruption
,
thy
subsequent
dissent
,
and
crushing
them
,
will
not
serve
without
more
particular
and
solemn
repentance
.
I
mean
therefore
such
motions
of
sin
as
are
excited
by
the
suddenness
and
subtilty
of
temptations
,
and
such
as
are
the
natural
and
necessary
effects
of
the
body
of
sin
,
and
the
hourly
breathings
of
it
.
If
thou
with
tears
protest
against
them
,
God
will
not
charge
them
on
thee
:
yet
finally
,
every
dissent
from
,
or
dislike
of
them
,
will
not
discharge
from
the
sin
of
them
:
some
may
dislike
them
for
their
tendency
,
and
others
as
they
are
troublesome
;
But
I
mean
a
dislike
of
them
for
themselves
,
and
protesting
against
them
,
as
provoking
God
,
and
polluting
the
soul
.
4.
Ejaculatory
prayer
(
as
it
s
called
)
is
a
notable
expedient
for
crushing
the
first
motions
of
sin
;
we
formerly
commended
secret
prayer
,
for
the
mortification
of
predominant
lusts
:
But
its
impossible
one
can
have
opportunity
for
solemn
addresses
to
God
,
every
time
they
find
Corruption
stirring
in
them
:
these
sudden
motions
of
sin
must
have
some
speedier
cure
;
they
may
be
opposed
and
smuthered
by
sudden
ejaculations
and
desires
sent
up
to
heaven
,
which
no
straitnedness
as
to
time
,
place
,
or
business
need
to
hinder
.
They
may
be
in
a
prisoner
before
his
Judg
,
in
a
Courtier
when
he
is
standing
before
his
Prince
,
Neh.
2.4
.
This
way
of
praying
,
is
more
especially
necessary
,
1.
When
thou
hast
no
opportunity
of
retiring
in
secret
,
so
that
thou
needs
not
say
thou
wants
time
or
place
,
though
I
fear
some
does
without
necessity
restrain
private
prayer
under
the
pretext
of
this
.
2.
When
there
is
a
good
motion
started
in
thy
heart
,
that
it
may
be
cherished
,
that
a
good
purpose
may
be
kept
in
the
heart
for
ever
.
3.
Upon
every
change
of
thy
Company
,
and
upon
lesser
change
of
what
business
thou
art
about
,
when
thou
goes
out
and
comes
in
,
when
thou
comes
from
Company
to
Solitariness
,
&
e
contra
:
when
thou
visits
thy
friend
,
reproves
or
advises
him
;
yea
,
when
ever
thou
opens
thy
mouth
in
Company
,
or
ever
thou
resolve
on
,
or
promise
any
thing
,
though
it
seem
small
and
nothing
disputable
:
many
such
occasions
might
be
instanced
.
But
,
4.
That
which
is
to
our
purpose
,
is
,
when
any
spark
of
a
temptation
comes
in
;
when
Habitual
Corruption
begins
to
stir
,
when
any
corrupt
affection
does
in
the
least
begin
to
take
fire
,
this
is
a
good
way
to
quench
it
.
This
the
godly
man
finds
true
in
frequent
experience
;
but
if
this
doth
not
,
then
get
into
thy
secret
Chamber
;
this
is
an
honest
errand
to
the
throne
of
Grace
;
cast
thy self
down
at
his
feet
,
and
tell
him
,
That
if
he
will
trample
upon
thee
,
let
him
do
it
,
thou
will
lay
thy
hand
upon
thy
mouth
,
but
let
not
thine
enemy
and
mine
oppress
me
,
and
tread
me
under
:
Lord
I
would
not
sin
against
thee
,
but
thou
seest
how
I
am
oppressed
,
O
undertake
for
me
.
Lord
,
I
rather
dye
at
thy
foot
,
than
live
as
Satan
and
my
corrupt
heart
would
have
me
.
Worm
Jacob
that
prevailed
with
him
,
did
not
wrestle
upon
an
honester
account
than
this
is
.
If
thus
thou
betake
thy self
to
him
,
thy
bow
shall
abide
in
strength
,
and
thou
shalt
find
him
to
be
strong
and
mighty
in
Battel
,
Psal.
24.7
,
8.
In
the
secret
of
his
tabernacle
,
in
his
Pavilion
shall
he
hide
thee
,
and
set
thee
as
upon
a
rock
.
Psal.
27.5
.
O
do
not
yield
to
Satan
,
nor
to
indwelling-sin
,
for
it
may
be
ere
you
rise
off
your
knees
you
shall
have
help
(
to
allude
to
1
Sam.
11.9
)
.
I
am
sure
he
is
faithful
who
has
promised
,
&c.
and
never
any
that
took
his
appointed
method
,
that
were
overcome
by
a
temptation
,
1
Pet.
5.7
.
5.
Take
the
method
prescribed
in
the
Text
:
You
cannot
rightly
mortifie
sin
in
its
rise
,
or
after
some
progress
:
you
cannot
mortifie
Original
sin
,
nor
your
predominant
lusts
;
nay
,
nor
the
first
motions
of
sin
,
but
through
the
spirit
:
If
you
walk
in
the
Spirit
,
you
shall
not
fulfil
the
lusts
of
the
flesh
,
Gal.
5.16
.
Sin
shall
never
conceive
nor
bring
forth
.
Now
in
the
beginning
I
told
you
,
that
by
the
Spirit
we
may
understand
the
graces
of
the
Spirit
,
by
the
acting
of
which
,
mortificaon
is
carried
on
.
But
,
2.
And
more
especially
,
The
Holy
Spirit
,
by
whose
immediate
efficacy
sin
is
mortified
:
for
the
former
,
I
did
commend
the
cherishing
of
grace
in
the
heart
,
in
order
to
the
mortification
of
Original
sin
,
and
habitual
lusts
;
and
did
also
mention
it
as
necessary
to
the
mortification
of
predominant
lusts
,
That
one
should
indeavour
to
grow
,
especially
in
,
and
to
cherish
that
grace
which
is
most
directly
opposite
to
that
sin
.
If
it
be
pride
,
set
thy self
especially
to
study
humility
;
if
worldliness
,
heavenly
mindedness
,
if
passion
,
study
meekness
;
look
what
sin
is
most
advantaged
by
your
natural
temper
(
for
ordinarily
that
is
the
predominant
)
,
and
set
your self
especially
against
that
,
else
it
will
marr
the
lustre
of
any
grace
or
excellency
that
may
be
in
thee
,
and
it
will
keep
thee
a
dwarf
in
Religion
all
thy
days
,
and
like
Reuben
thou
shalt
never
excel
;
indeed
a
little
grace
when
any
way
advantaged
by
education
,
or
the
natural
disposition
,
will
go
far
,
and
this
makes
it
hard
to
judg
of
the
comparative
degree
;
(
at
least
)
of
other
mens
graces
,
and
oft-times
makes
men
mis-judg
themselves
,
or
think
too
highly
of
themselves
.
But
when
grace
is
to
roll
against
wind
and
tide
both
,
it
had
need
to
be
strong
;
when
Original
corruption
is
so
and
so
advantaged
in
any
of
its
particular
members
.
But
as
to
our
present
purpose
:
when
any
Corruption
begins
to
stir
in
you
,
if
you
would
through
the
Spirit
(
in
this
sense
)
mortifie
it
,
put
thy
heart
instantly
upon
the
acting
of
that
grace
which
is
most
opposite
thereunto
.
So
the
Psalmist
,
At
what
time
I
'm
affraid
,
I
'le
trust
in
thee
:
correct
carnal
fear
by
hope
and
holy
confidence
in
God
.
If
inordinate
worldly
sorrow
be
stirring
,
labour
to
beat
out
of
thy
heart
some
spark
of
spiritual
joy
.
If
thy
wants
or
losses
begin
to
afflict
thee
,
indeavour
to
unlock
the
Cabinet
where
thy
Jewels
and
treasure
lies
;
come
study
,
and
behold
an
All-sufficient
God
,
and
an
All
in
all
Christ
.
See
if
thou
misses
House
,
or
Land
,
Son
,
or
Daughter
,
Brother
or
Sister
here
.
If
thy
heart
be
inclined
to
run
out
in
carnal
,
frolick
mirth
,
let
deep
and
serious
reflections
on
the
sufferings
of
Christ
,
without
which
a
sinful
thought
could
not
have
been
pardoned
on
a
dying
hour
;
and
the
last
trumpet
,
and
followng
judgment
,
give
check
to
it
.
If
pride
begin
to
stir
,
go
and
abase
thy self
;
thus
sin
shall
be
a
loser
by
every
attempt
it
makes
.
2.
If
thou
cannot
come
this
length
,
if
thy
heart
and
affections
will
run
out
so
and
so
,
then
indeavour
to
alter
the
objects
of
them
;
turn
the
stream
a
little
aside
into
another
channel
,
if
it
will
not
run
in
a
contrary
way
;
and
by
this
means
thou
shalt
also
mortifie
them
.
If
thou
find
thy
heart
inclining
to
passion
at
others
,
turn
it
to
an
holy
indignation
against
sin
.
If
inclined
to
sorrow
upon
any
worldly
account
,
endeavour
to
turn
it
into
sorrow
for
sin
,
or
for
the
afflictions
and
sufferings
of
the
people
of
God
;
let
these
have
their
due
,
and
thou
wilt
not
have
many
tears
to
spare
for
other
things
.
If
thy
heart
be
inclining
to
exceed
in
frolick
mirth
,
indeavour
to
get
thy
mirth
and
joy
to
run
into
another
channel
,
to
turn
it
into
holy
joy
in
God
,
in
Christ
in
his
goodness
to
thee
,
and
to
his
people
.
Indeed
there
may
be
much
deceit
in
this
,
that
thou
had
need
to
guard
against
;
for
as
a
good
disposition
sometimes
passes
for
a
sanctified
nature
;
so
does
these
,
for
sanctified
acts
and
affections
;
and
as
the
former
,
when
advantaged
with
grace
goes
far
;
so
these
high
affections
when
tinctured
with
grace
,
pass
for
high
spiritual
motions
of
the
soul
:
many
under
affliction
mistake
their
carnal
sorrow
for
Spiritual
sorrow
;
and
others
mistake
their
natural
and
occasional
cheerfulness
,
for
Spiritual
joy
;
and
the
reason
is
,
because
they
judg
of
these
acts
only
by
the
objects
,
which
they
thought
last
upon
;
as
for
instance
,
May
be
one
under
great
sorrow
,
intermingles
with
other
things
,
some
thoughts
of
sin
,
and
then
he
thinks
his
sorrow
to
be
godly
sorrow
;
or
when
in
a
cheerful
frame
,
or
in
some
good
mood
(
as
you
call
it
)
he
intermingles
some
thoughts
of
God
,
of
Christ
,
of
Heaven
,
and
then
it
passes
for
heavenly
joy
.
Nothing
is
more
ordinary
than
this
:
A
pregnant
instance
we
may
have
of
it
in
the
publick
prayers
of
our
formalists
,
who
having
by
Organs
and
Musical
Instruments
excited
in
themselves
some
natural
affections
,
put
to
(
may
be
)
some
thoughts
of
God
and
of
the
joys
of
Heaven
,
and
thus
these
motions
of
their
hearts
that
are
excited
by
meer
natural
causes
,
and
their
own
endeavours
,
pass
current
for
high
sublime
raised
affections
;
and
this
is
all
the
holiness
,
and
heaven
too
,
of
some
.
But
here
lies
the
deceit
;
men
look
only
to
the
Immediate
casual
object
of
their
acts
,
and
not
at
all
to
the
principle
of
them
;
nay
,
nor
to
the
object
that
did
at
first
excite
these
acts
,
viz
some
outward
loss
,
or
some
outward
good
(
I
mean
ordinarily
)
.
When
therefore
you
would
turn
natural
or
worldly
sorrow
into
Spiritual
,
(
and
so
with
joy
)
you
must
look
well
that
there
be
a
change
,
not
of
the
object
only
,
but
in
the
very
nature
of
the
acts
or
affections
;
for
the
object
alone
is
not
enough
to
specifie
an
action
;
a
meer
change
of
the
object
will
not
render
a
natural
affection
,
or
passion
,
Spiritual
.
There
may
be
much
natural
Carnal
joy
in
a
spiritual
and
supernatural
object
,
as
Heb.
6.4
;
even
as
there
may
be
a
spiritual
joy
,
when
the
immediate
object
is
natural
,
and
so
of
other
affections
.
If
you
Object
the
difficulty
of
this
,
and
ask
,
What
advantage
one
has
by
following
this
direction
?
I
Answ.
1.
You
have
the
advantage
of
being
diverted
from
sinful
objects
,
and
from
inordinate
motions
,
towards
lawful
outward
objects
.
2.
You
have
this
advantage
,
that
when
the
affections
are
lively
,
they
move
with
a
greater
facility
towards
spiritual
objects
,
though
indeed
this
contributes
nothing
to
their
spirituality
;
sin
and
grace
they
are
seated
in
the
same
powers
and
faculties
of
the
soul
;
and
when
sin
commands
,
the
more
lively
these
powers
and
faculties
be
,
the
more
are
the
actings
of
sin
advantaged
;
and
so
it
is
also
when
grace
is
uppermost
,
whether
in
the
understanding
,
or
the
will
,
or
the
affections
.
As
on
the
other
hand
,
when
the
natural
vigour
of
the
soul
,
especially
of
the
affections
,
is
gone
,
or
any
way
obstructed
,
the
actings
of
grace
in
them
are
not
so
sensible
,
and
seem
low
and
faint
;
hence
many
aged
persons
and
others
,
are
apt
to
conclude
hardly
against
themselves
,
at
least
to
apprehend
a
decay
of
grace
when
there
is
none
.
Therefore
when
you
find
any
of
these
vigorous
and
fresh
,
let
grace
set
them
on
work
;
and
if
there
be
any
particular
affection
more
lively
and
stirring
than
another
,
heavenly
wisdom
directs
us
to
see
that
that
be
well
employed
;
and
if
it
be
in
the
hand
or
possession
of
sin
,
to
redeem
and
rescue
it
unto
its
proper
use
:
whatever
principle
or
object
did
first
move
,
excite
,
or
draw
it
forth
;
the
powers
of
the
soul
,
and
all
their
operations
are
capable
of
good
or
evil
,
as
they
are
used
:
as
a
strong
Castle
or
sharp
sword
may
be
well
or
ill
used
;
yea
,
suppose
an
usurping
enemy
helped
to
fortifie
the
Castle
,
or
sharpen
the
sword
,
if
they
can
be
taken
from
him
,
they
may
be
used
to
the
more
advantage
against
him
.
Now
2dly
,
I
told
you
,
that
by
the
Spirit
in
the
Text
,
was
especially
to
be
understood
the
holy
Spirit
,
by
whose
special
assistance
Sin
is
mortified
in
the
Believer
:
If
ye
through
the
Spirit
,
&c.
set
about
this
with
the
Spirits
aid
,
and
in
a
compliance
with
the
methods
of
the
Spirit
;
which
imports
,
1.
Our
own
impotency
:
Never
think
to
mortifie
any
sin
in
thy
own
strength
:
how
small
a
temptation
will
overturn
us
when
we
stand
upon
our
own
legs
!
and
how
strong
temptations
and
inward
lustings
are
we
helped
to
withstand
and
mortifie
,
when
we
engage
the
Spirits
assistance
!
2.
It
imports
the
ineffectualness
of
meer
rational
or
moral
Considerations
,
Motives
,
and
Means
to
mortifie
sin
;
the
Consideration
of
the
turpitude
and
infamy
of
sin
,
of
its
debasing
our
Nature
;
of
that
distraction
and
disorder
that
inordinate
passions
and
affections
breed
in
the
Soul
:
the
weakness
and
transitoriness
of
the
Creature
comforts
,
the
impossibility
to
recover
our
loss
by
inordinate
grief
,
&c.
These
may
restrain
or
refine
sin
,
or
change
the
Channel
it
runs
in
,
but
can
never
mortifie
it
.
Nay
,
nor
3.
Will
any
means
of
Gods
appointment
do
it
without
the
Spirit
;
neither
meditation
of
Death
,
nor
Judgment
,
nor
of
the
death
and
sufferings
of
Christ
.
Nor
will
Prayer
,
or
Word
,
Promises
,
or
Threatnings
,
or
Sacraments
,
or
Afflictions
,
if
separated
from
the
Spirits
influences
and
assistances
;
This
is
so
sadly
verified
every
day
,
that
I
need
not
prove
it
.
They
that
want
the
Spirit
,
cannot
mortifie
one
sin
:
and
they
that
improve
not
an
indwelling
Spirit
,
cannot
by
other
means
mortifie
sin
.
If
any
object
,
That
sin
doth
grieve
,
and
vex
,
and
quench
the
Spirit
,
and
provoke
him
to
withdraw
;
how
then
doth
the
Spirit
mortifie
sin
in
us
?
I
answer
,
It
's
true
,
that
even
the
sins
of
the
godly
do
grieve
,
and
some
way
quench
the
Spirit
,
But
what
sins
are
these
?
or
how
do
men
quench
the
Spirit
?
It
's
by
their
opposing
the
Spirits
sanctifying
and
mortifying
operations
.
I
grant
,
this
may
be
done
by
opposing
his
witnessing
and
comforting
Work
,
but
mostly
the
former
,
which
is
the
chief
work
of
the
Spirit
.
2.
The
godly
do
never
so
grieve
the
Spirit
,
as
to
provoke
him
altogether
to
leave
them
,
Psalm
51.11
.
There
remain
some
motions
and
assistances
of
the
Spirit
,
which
if
hearkned
to
,
and
improved
,
may
recover
the
Soul
again
,
and
bring
back
more
plentiful
and
greater
assistances
of
the
Spirit
.
First
then
,
beware
of
marring
the
Spirits
work
.
2.
Learn
to
comply
,
and
actively
to
co-operate
with
the
Spirit
in
all
the
methods
and
ways
whereby
he
destroys
sin
.
3.
When
sin
is
not
allowed
,
the
Spirit
is
not
grieved
,
so
as
to
withdraw
or
suspend
his
operations
.
For
the
first
,
Resist
not
the
Spirit
,
else
the
bonds
of
your
sins
shall
be
made
strong
:
Where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
,
2
Cor.
3.16
.
This
is
not
a
Liberty
of
speech
only
or
mainly
,
he
works
out
our
freedom
and
Adoption
;
but
when
he
is
resisted
or
opposed
,
he
brings
under
bondage
to
fear
(
for
both
these
,
Rom.
8.15
,
16
,
are
the
effects
of
the
same
holy
Spirit
)
and
brings
Adoption
under
debate
again
,
Jer.
3.19
.
1.
O
do
not
counter-act
nor
counter-work
the
Spirit
:
when
he
discovers
sin
,
do
not
you
shut
your
eyes
,
or
wink
hard
to
hold
out
his
light
;
some
will
not
know
Sin
,
because
they
have
no
mind
to
leave
it
,
much
less
to
mortifie
it
;
they
put
out
the
Candle
,
that
they
may
sin
the
more
freely
;
such
Ignorance
does
highly
aggravate
guilt
:
how
many
defend
their
ignorance
of
Truths
and
Duties
,
Errours
and
Sins
,
against
the
Spirit
of
God
?
and
thus
for
some
base
lust
sell
Truth
and
Holiness
,
which
are
glorious
Beams
of
God
;
and
at
the
highest
rate
and
peril
,
make
a
Conquest
of
Errour
or
Sin
,
which
are
the
excrements
of
the
Devil
and
of
Hell
.
Oh
,
to
what
a
height
of
sin
in
this
particular
,
have
many
arrived
at
?
who
instead
of
complying
with
what
Light
and
Convictions
the
Spirit
does
minister
to
them
;
will
have
the
Spirit
comply
with
their
darkness
,
their
Sins
and
their
Errours
;
when
men
study
the
Scripture
to
seek
a
cover
for
them
:
or
get
to
themselves
Teachers
after
their
own
lusts
,
after
the
manner
of
Achab
,
as
ordinarily
great
men
especially
do
their
Ministers
and
Chaplains
.
Thus
men
would
make
the
Spirit
of
God
of
their
own
mind
,
and
to
approve
Sin
:
some
are
angry
at
the
Light
,
as
it
mars
their
carnal
Mirth
,
and
as
it
opens
the
eyes
of
others
to
think
of
them
,
what
they
would
not
be
thought
.
How
many
also
do
with
the
Spirit
within
,
as
they
do
with
the
Spirit
in
his
Ministers
,
and
as
the
Jews
did
with
Jeremy
,
Ch.
44
,
They
seek
Light
,
but
are
determined
in
their
mind
,
only
they
would
have
the
Spirit
to
serve
their
turn
.
2.
Do
not
not
oppose
the
Spirit
when
drawing
the
heart
off
Sin
,
when
engaging
and
raising
purposes
in
the
heart
against
Sin
,
or
when
arming
the
passions
against
it
;
as
many
do
,
who
thereby
render
outward
helps
for
Mortification
,
and
also
the
inward
workings
of
the
Spirit
,
powerless
and
ineffectual
;
and
thus
when
God
would
heal
them
,
they
discover
their
iniquity
as
Ephraim
,
and
as
those
do
,
who
not
only
call
evil
,
good
,
&c.
but
draw
iniquity
like
Cart-ropes
:
who
the
more
they
are
striven
with
,
the
more
they
stretch
themselves
forth
to
sin
:
this
is
ordinary
with
the
unregenerate
.
But
2dly
,
Do
not
grieve
the
Spirit
(
this
is
more
common
to
the
godly
)
.
Now
you
grieve
the
Spirit
,
1.
When
you
covet
his
Comforts
more
than
his
sanctifying
Operations
,
and
his
killing
of
sin
in
you
.
It
's
worse
to
be
under
the
power
of
Sin
,
than
to
be
under
terrours
for
sin
.
2.
We
grieve
the
Spirit
by
every
act
of
sin
,
by
the
least
indulgence
to
sin
;
the
very
first
motions
of
sin
,
they
are
lustings
against
the
Spirit
:
and
the
further
they
proceed
,
the
more
they
grieve
the
Spirit
;
If
they
be
delighted
in
,
or
consented
to
,
which
is
the
conception
of
sin
,
much
more
if
they
be
brought
forth
,
and
amongst
sins
:
the
more
spiritual
any
sins
be
,
the
more
it
grieves
the
holy
Spirit
,
as
leaving
upon
the
Soul
the
character
and
resemblance
of
the
contrary
evil
Spirit
:
As
for
instance
,
Pride
;
and
the
more
spiritual
Pride
be
,
and
the
more
excellent
the
object
of
it
be
,
the
more
provoking
it
is
;
though
indeed
in
some
respect
sensual
pleasures
and
bodily
sins
,
may
be
said
to
grieve
the
Spirit
more
,
in
as
much
as
they
not
only
defile
his
Temple
,
but
also
polute
the
Soul
(
which
should
be
the
inner
Temple
,
and
therefore
kept
more
holy
)
,
with
sensual
affections
which
alienates
the
Soul
from
the
Lord
,
and
which
also
weaken
the
Soul
,
Hos.
4.11
.
Hence
see
the
opposition
,
Ephes.
5.18
.
Jude
19
:
and
which
are
a
real
service
and
proper
tribute
to
the
flesh
:
whereas
we
are
debtors
only
to
the
Spirit
,
Rom.
8.12
:
and
it
cannot
but
exceedingly
grieve
the
Spirit
,
when
we
pay
our
liveliest
affections
as
tribute
to
his
great
Enemy
in
us
.
For
the
2d
Direction
mentioned
,
viz.
Compliance
and
Co-operation
with
the
Spirit
:
You
must
not
think
that
the
Spirit
will
mortifie
sin
when
you
are
asleep
,
or
without
your
own
endeavours
,
much
less
when
you
are
actually
indulging
and
giving
scope
to
it
:
If
ye
through
the
Spirit
do
mortifie
,
&c.
But
ere
I
press
this
more
particularly
,
let
me
exhort
you
to
endeavour
as
much
as
in
you
lies
,
to
keep
your
Souls
in
such
a
frame
as
is
fit
for
the
holy
Spirit
to
work
upon
,
an
humble
,
meek
and
ductile
frame
of
spirit
:
the
best
frame
will
not
enable
to
mortifie
any
sin
:
but
when
the
Lord
finds
the
Soul
in
a
good
frame
,
he
works
suitably
upon
it
,
Psalm
27.14
:
but
when
there
's
nothing
to
work
upon
,
or
when
the
heart
is
like
clamp
Tinder
:
either
heavenly
sparks
are
withheld
,
or
they
die
out
.
And
when
the
Spirit
does
his
part
,
then
be
true
to
yours
:
when
thou
art
conflicting
with
sin
,
and
the
Spirit
comes
in
and
takes
thy
part
against
it
,
happy
thou
,
if
thou
can
improve
it
.
But
Oh
,
sin
not
away
such
blessed
assistance
;
may
be
,
thou
finds
not
much
of
it
at
first
,
for
he
uses
to
try
us
with
a
little
,
ere
he
trust
us
with
much
:
and
as
we
refuse
or
close
in
with
his
first
offers
,
so
does
he
deny
,
or
afford
us
further
assistance
;
he
gives
a
little
to
make
way
for
more
.
Now
,
the
prejudiced
Soul
discerning
that
such
a
motion
is
levelled
at
its
beloved
lust
,
which
is
its
life
;
and
foreseeing
the
difficulty
and
pain
of
Mortification
,
does
reject
the
motion
,
and
refuse
this
assistance
;
Even
as
some
wretches
(
says
one
)
,
mar
their
conceptions
,
to
prevent
the
pain
and
inconveniencies
of
Child-bearing
:
But
O
,
do
not
hold
out
these
Messengers
,
nor
murther
these
Births
of
the
Spirit
,
that
would
assist
thee
in
the
killing
and
mortifying
of
thy
sin
.
Oh
hide
not
,
and
plead
not
for
thine
Enemy
,
when
the
Spirit
comes
to
avenge
thee
on
it
,
for
all
the
injuries
it
has
done
thee
:
go
not
forth
against
it
in
thy
own
strength
,
nor
yet
refuse
to
follow
him
when
he
gives
the
Alarm
,
or
the
Signal
for
Battel
:
hastily
buckle
on
thy
Armour
,
and
thou
shalt
prevail
;
but
if
any
Temptation
meet
thee
all
alone
,
thou
art
weak
as
water
:
or
hadst
thou
been
as
strong
as
Sampson
,
if
thy
locks
be
shaven
,
and
the
Spirit
be
gone
,
thou
wilt
be
as
other
men
,
any
Cords
will
now
bind
thee
:
Satan
will
put
out
thy
eyes
,
and
make
thee
grind
in
his
Mill.
But
more
particularly
,
I
told
you
,
The
Spirits
first
work
in
reference
to
the
mortification
of
any
Sin
,
was
a
particular
conviction
of
it
;
therefore
thy
first
care
must
be
to
welcom
and
entertain
Convictions
of
Sin
.
Take
heed
of
holding
out
,
or
smuthering
divine
Light
:
none
so
hardned
in
sin
,
as
such
who
have
opposed
most
the
Spirit
's
Light
;
there
is
more
hope
of
a
man
that
hath
only
Natural
light
,
than
of
him
that
hath
opposed
much
Divine
light
;
and
in
such
oft-times
God
puts
out
Natural
light
;
when
Men
refuse
the
greater
light
,
the
Lord
blows
out
the
lesser
:
If
they
will
not
see
with
the
Sun
,
he
often
blows
out
their
Candle
;
the
Gospel
Maranatha
extinguishes
it
.
Hence
some
that
have
been
once
enlightned
,
turn
prodigiously
prophane
;
and
Sin
is
never
so
secure
nor
strong
,
than
where
it
has
repelled
and
out-striven
most
Convictions
:
And
alas
,
Is
not
the
godly
mans
faint
assent
to
,
and
compliance
with
the
Spirit
's
light
,
when
convincing
of
sin
in
them
,
the
reason
of
many
a
disconsolate
hour
?
for
when
Satan
comes
to
question
our
state
,
and
the
truth
of
our
Grace
,
we
run
to
a
tryal
with
it
,
and
often
can
find
nothing
to
repel
Satans
allegations
with
;
we
can
see
nothing
but
sins
set
in
order
before
us
:
these
stare
us
in
the
face
,
especially
our
injurious
dealing
with
the
holy
Spirit
of
God
.
And
is
it
any
wonder
,
that
when
we
comply
not
with
the
Spirit
's
light
discovering
sin
in
us
,
that
he
deny
light
,
to
let
us
see
Grace
in
us
?
and
without
his
light
,
we
cannot
make
a
clear
and
comfortable
judgment
of
our
state
.
If
we
comply
not
with
his
Convincing
and
reproving
Light
,
we
shall
not
have
his
comforting
Light
;
and
it
's
upon
this
account
that
many
poor
Souls
under
trouble
and
exercise
,
are
not
able
to
discern
any
gracious
fruits
of
the
Spirit
in
themselves
,
but
their
eyes
are
held
poring
upon
the
fruits
of
the
flesh
,
upon
those
sins
especially
whereby
they
have
grieved
the
Spirit
;
when
the
Spirit
says
to
the
Soul
,
as
Reuben
did
to
his
Brethren
in
their
strait
,
Spake
I
not
unto
you
,
&
c
?
You
are
now
in
trouble
and
under
terrors
;
But
did
not
I
tell
you
?
did
not
I
admonish
you
?
the
Spirit
helps
our
spirits
to
repeat
the
good
motions
and
the
charming-Arguments
that
we
repelled
:
and
be
sure
Satan
will
not
fail
to
act
his
part
at
such
a
time
.
Oh
say
not
to
the
Clouds
,
Drop
not
;
and
to
the
Winds
,
Blow
not
;
and
to
the
Seers
,
See
not
;
and
to
the
Prophets
,
Prophecy
not
;
and
to
the
Spirit
,
Convince
not
,
Reprove
not
.
For
the
Spirit
not
only
admonishes
men
of
sin
,
but
argues
with
them
:
as
the
word
imports
,
John
16.8
.
But
some
other
listen
not
,
or
else
endeavour
to
answer
the
Spirit
's
arguments
,
or
to
oppose
carnal
Reasons
to
them
.
But
if
thou
would
through
the
Spirit
mortifie
any
sin
,
cast
open
thy
doors
and
windows
to
the
Spirit
's
Light
;
the
Spirit
often
darts
in
Beams
of
Tormenting
light
,
whether
men
will
or
not
:
but
he
does
not
mortifie
sin
,
whether
men
will
or
not
.
Oh
be
thankful
for
heavenly
Light
;
put
thy
finger
now
upon
thy
sin
,
and
hold
it
there
:
may
be
,
thou
hast
formerly
known
such
a
thing
to
be
a
sin
,
but
now
thou
hast
an
opportunity
to
know
the
exceeding
sinfulness
of
it
.
And
truly
,
the
Spirit
's
light
does
leave
that
impression
of
the
sinfulness
of
sin
(
as
the
first
effect
of
it
)
,
which
if
lost
once
,
is
not
easily
recovered
again
:
And
if
this
impression
upon
the
Mind
be
lost
or
lessened
,
it
will
be
so
with
any
effect
left
,
or
impression
the
Spirit
made
upon
the
heart
or
affections
,
or
any
further
endeavours
to
mortifie
sin
.
2.
Comply
with
the
Spirit
of
God
,
when
he
begins
to
affect
the
heart
with
godly
sorrow
for
sin
,
Zach.
12.10
.
The
first
kindly
effect
of
a
thorow
Conviction
,
and
of
a
right
sight
of
the
sinfulness
of
sin
,
is
sorrow
;
the
Conviction
of
the
Righteousness
of
God
,
and
of
the
guilt
of
Sin
,
breeds
fear
;
the
Convictions
of
the
holiness
of
God
,
and
of
the
ugliness
of
sin
,
breeds
a
holy
shame
;
the
Convictions
of
the
graciousness
of
God
in
Christ
,
and
of
the
injuriousness
of
sin
to
the
grace
of
God
in
Christ
,
breeds
godly
sorrow
,
according
to
that
passage
,
Zach.
12.10
,
11
:
where
this
sorrow
is
mentioned
as
the
first
eminent
and
sensible
fruit
of
the
pouring
out
of
the
Spirit
.
Oh
,
beware
you
lose
not
that
first
Impression
that
a
thorough
sight
of
sin
makes
:
all
thy
smiting
and
hammering
upon
thy
heart
will
not
recover
it
.
And
according
to
your
measure
of
this
,
so
may
you
judg
what
measure
of
the
Spirit
you
have
:
you
who
are
whole
and
unbroken
,
you
have
none
of
the
Spirit
;
and
it
's
a
sign
the
body
of
death
is
whole
and
found
:
I
do
not
mean
you
,
who
may
be
cannot
mourn
;
deep
sorrow
sometimes
causes
deep
thoughts
of
heart
,
when
less
sorrow
will
have
more
tears
;
therefore
look
you
miss
not
this
proper
and
kindly
effect
of
right
Convictions
:
let
not
the
Spirit
's
work
stop
here
.
Some
leap
over
this
step
,
they
are
moved
by
some
Convincing
work
of
the
Spirit
's
to
forsake
and
relinquish
sin
;
but
sin
cannot
be
mortified
,
till
the
heart
be
imbittered
against
it
:
the
Spirit
affects
the
heart
with
a
fense
of
sins
accession
to
Christs
death
,
and
puts
the
Soul
to
seek
a
Revenge
,
and
nothing
but
the
death
of
sin
will
satisfie
it
.
Oh
,
cherish
godly
sorrow
,
if
you
would
morifie
sin
;
think
it
not
a
legal
frame
,
when
the
Spirit
moves
thee
to
go
alone
,
and
makes
Company
and
business
burthensom
to
thee
,
and
begins
to
melt
thy
heart
:
take
hold
of
the
opportunity
,
thou
knows
not
the
meaning
of
the
Spirit
;
when
there
is
some
sorrow
seeking
a
vent
,
fall
thou
to
pump
it
out
:
yet
think
not
that
tears
will
drown
sin
,
they
sometimes
feed
it
,
and
make
it
more
fruitful
:
but
where
they
flow
from
a
broken
heart
,
they
tend
to
the
death
of
Sin
.
3.
When
the
Spirit
moves
thy
heart
against
Sin
,
and
excites
hatred
,
distaste
and
indignation
against
sin
,
and
stirs
up
thy
anger
against
it
,
blow
upon
the
Coal
.
Some
let
not
the
Sun
go
down
upon
their
anger
at
it
,
such
are
not
true
to
the
Spirit
of
God
;
his
Controversie
with
sin
is
like
that
with
Amaleck
,
for
ever
.
When
the
Spirit
is
lusting
against
the
flesh
,
and
the
flesh
against
the
Spirit
,
joyn
thou
with
the
Spirit
:
Now
thou
hast
an
advantage
against
sin
,
which
if
thou
improve
,
may
tend
more
to
the
death
of
sin
,
than
many
months
or
years
of
thy
single
endeavours
,
or
fruitless
formal
Complaints
.
Pursue
the
advantage
thou
hast
,
and
press
hard
upon
sin
;
If
the
new
Nature
in
thee
cannot
bear
sin
,
and
when
its
weak
,
and
the
Spirit
comes
into
its
assistance
,
how
glad
should
thou
be
,
and
how
welcom
should
this
aid
be
,
when
the
Spirit
discovers
sin
,
excites
the
heart
and
affections
too
against
it
?
If
you
will
now
awake
your self
as
the
Psalmist
,
when
his
heart
is
fixed
,
and
when
he
has
awaked
his
tongue
and
his
harp
,
Psalm
57.7
,
8
,
I
my self
also
will
awake
;
You
may
cut
the
sinews
of
your
predominant
sin
:
but
if
you
shrink
back
,
and
comply
no
further
with
the
Spirit
than
your
carnal
ease
or
interest
will
admit
,
you
cannot
but
look
for
the
withdrawing
of
the
Spirit
,
and
the
prevalency
of
some
evil
Spirit
.
And
suppose
you
only
resisted
the
Spirit
in
some
things
,
you
cannot
but
think
it
righteous
,
that
he
should
not
afford
you
his
assistance
in
other
things
:
but
leave
you
to
your
own
lusts
,
and
to
the
swing
of
your
own
hearts
.
When
the
Spirit
then
does
animate
thee
against
any
sin
,
hath
bended
thy
heart
,
and
raised
or
corroborated
holy
resolutions
against
it
:
maintain
them
(
for
the
heart
is
naturally
like
a
miscarrying
womb
)
;
pray
as
1
Chron.
29.18
,
and
fall
instantly
on
the
mortifying
of
that
sin
.
Holy
endeavours
strengthen
holy
purposes
:
and
if
these
be
vigorous
and
strong
,
thou
mayest
now
get
over
the
difficulties
that
used
to
hinder
the
mortification
of
that
sin
,
and
may
do
so
hereafter
:
that
is
,
may
hinder
hereafter
,
if
through
delays
,
or
neglect
of
present
endeavours
,
you
let
not
your
purposes
cool
or
slacken
;
whereas
probably
,
if
this
difficulty
be
overcome
,
thy
Conquest
of
sin
may
ever
after
go
better
on
:
But
do
not
think
,
that
when
you
are
aided
by
the
Spirit
,
you
shall
meet
with
no
difficulties
,
or
that
because
of
sins
vigorous
opposition
,
you
are
not
influenced
or
aided
by
the
Spirit
.
There
is
no
War
without
trouble
,
and
difficulty
,
and
danger
;
the
Spirit
does
not
altogether
remove
difficulties
:
the
lusting
of
the
Spirit
does
not
extinguish
the
lusting
of
the
flesh
;
yea
,
the
Spirit
may
be
stirring
the
heart
,
even
when
the
flesh
is
prevailing
:
the
groans
of
a
holy
Soul
,
even
when
overcome
by
sin
,
are
from
the
Spirit
;
but
it
's
the
Spirit
's
work
to
help
over
these
difficulties
which
were
otherwise
insuperable
;
and
this
he
will
do
,
if
there
be
no
failing
on
our
part
.
But
ah
!
the
Spirit
's
aid
meets
with
such
opposition
and
reluctancy
from
the
Soul
in
so
far
as
it
is
unrenewed
,
that
neither
spiritual
purposes
nor
endeavours
can
be
mantain'd
and
kept
up
without
striving
and
earnest
contending
on
our
part
:
and
this
must
be
done
,
maugre
our
ease
,
humour
,
and
the
mighty
opposition
of
the
body
of
death
.
He
that
would
not
be
worsted
by
sin
,
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luke
13.24
,
Strive
as
in
an
Army
:
there
's
no
striving
with
other
things
that
will
put
the
Soul
in
an
Agony
,
set
aside
Sin
:
there
's
no
difficulty
besides
this
in
the
way
to
Heaven
;
see
Heb.
12.4
.
The
power
of
sin
will
put
any
sensible
Soul
in
an
agony
,
as
well
as
the
guilt
of
it
;
Paul
seems
acquainted
with
it
,
Rom.
7.24
:
and
no
doubt
he
had
much
of
the
Spirit
,
even
when
he
thus
cryed
out
.
Do
not
then
expect
such
assistance
from
the
Spirit
,
as
will
kill
thy
Corruption
at
one
stroke
:
the
truer
thou
art
to
thy
help
,
the
more
thou
shall
have
;
and
the
more
the
Spirit
does
,
the
more
thou
must
do
.
4.
When
the
Spirit
(
who
is
a
spirit
of
supplication
)
does
strongly
influence
thy
heart
in
Prayer
,
improve
it
unto
the
mortification
of
sin
,
for
the
necessity
and
usefulness
of
Prayer
in
reference
to
Mortification
,
I
have
spoke
to
already
,
and
now
urge
the
improvement
of
the
Spirit
's
assistance
in
Prayer
,
as
one
of
those
ways
whereby
through
the
Spirit
we
are
to
mortifie
sin
.
And
in
order
to
this
,
whatsoever
measure
of
the
Spirit
's
aid
and
assistance
thou
hast
,
let
thy
Prayers
be
chiefly
levelled
against
sin
:
and
that
not
only
nor
mostly
against
the
guilt
of
sin
,
but
especially
against
the
power
of
sin
.
Nature
may
raise
the
desires
of
freedom
from
guilt
high
,
which
may
be
mistaken
for
the
influence
of
the
Spirit
It
is
true
,
that
Natural
self-love
may
also
draw
out
strong
desires
of
freedom
from
the
power
of
sin
,
as
their
passions
and
corrupt
contradictory
lusts
and
affections
do
molest
and
trouble
them
:
but
especially
as
they
know
them
to
be
inconsistent
with
any
well-grounded
hope
of
Heaven
;
as
for
unregenerate
mens
usual
formal
Petitions
for
deliverance
from
temptations
,
and
from
the
power
of
their
sins
,
there
is
ordinarily
not
so
much
as
moral
sincerity
in
them
(
even
when
that
may
be
in
their
Prayers
for
Pardon
)
they
really
would
not
that
God
should
hear
them
,
and
are
sometimes
afraid
he
should
;
so
that
what
Augustine
confesseth
of
himself
before
his
Conversion
,
is
indeed
a
Common
Case
.
But
to
return
,
When
the
Spirit
makes
intercession
in
thee
,
helps
thee
to
make
intercession
with
groans
which
cannot
be
uttered
:
Let
these
groans
be
against
sin
,
rather
than
for
Divine
Comforts
.
Groan
rather
for
Redemption
from
sin
,
than
from
any
other
misery
:
do
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
Spirit
,
as
the
Apostle
beseeches
the
Romans
,
for
the
love
of
the
Spirit
,
to
do
with
him
,
Rom.
15.13
;
we
render
it
,
Strive
together
:
the
Spirit
makes
intercession
with
groans
,
as
if
he
were
in
an
Agony
;
O
for
the
love
of
the
Spirit
,
strive
together
with
him
,
&c.
And
when
the
Spirit
gives
greater
enlargement
,
and
mightily
draws
out
the
heart
in
Prayer
;
know
,
that
then
the
Lord
is
saying
to
the
Soul
,
as
it
were
,
What
is
thy
Request
?
Thou
hast
now
got
the
King's
Ear
,
then
let
thy
Request
be
the
death
of
thy
sins
:
and
amongst
all
thy
sins
,
especially
,
that
he
would
give
thee
the
head
of
thy
greatest
lust
that
has
most
dishonoured
God
,
and
done
the
most
mischief
,
that
has
often
left
thee
wounded
and
groaning
.
Now
thou
hast
an
opportunity
to
be
rid
of
it
,
and
avenged
on
it
,
pursue
thy
advantage
,
and
return
not
from
the
pursuit
till
thou
hast
divided
the
spoil
:
thou
may
now
get
more
ground
of
sin
,
than
by
many
years
praying
against
it
in
thine
own
spirit
;
when
your
prayer
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
word
is
James
5.16
:
that
is
,
full
of
the
holy
Ghost
,
or
Prayer
,
wherein
the
holy
Spirit
puts
forth
his
Power
and
Energy
,
and
sets
the
whole
Soul
on
work
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
,
one
possessed
with
,
and
acted
by
a
spirit
.
If
it
do
not
instantly
kill
sin
,
and
deliver
thee
from
such
a
Corruption
,
yet
it
avails
much
to
the
death
of
it
:
and
if
continued
in
,
thy
sin
shall
not
so
far
prevail
,
as
to
mar
thy
acceptance
with
God
;
or
Communion
with
him
,
or
darken
thy
evidence
for
Heaven
.
5.
If
you
would
by
the
Spirit
mortifie
sin
,
comply
with
the
Breathings
and
influences
of
the
Spirit
in
Ordinances
,
in
the
Word
&
Sacraments
:
This
were
the
way
(
says
one
)
to
make
Ordinances
,
and
the
times
also
glorious
;
the
Apostle
useth
the
dwelling
of
Christ
,
and
of
the
Word
in
us
,
promiscuously
;
men
grieve
the
Spirit
when
they
despise
the
Word
,
or
any
helps
that
God
hath
given
them
,
Isa.
7.13
:
they
are
the
means
whereby
the
Spirit
discovers
sin
,
purges
it
away
,
or
kills
it
,
Psalm
119.9
,
and
107.20
.
John
15.3
,
and
17.17
.
Heb.
4.12
:
Render
them
not
powerless
to
your
Souls
,
by
letting
the
Impressions
that
the
Spirit
has
made
by
them
,
wear
out
:
Has
the
Lord
by
his
Word
and
Spirit
discovered
sin
to
you
?
fix
your
thoughts
upon
it
,
and
pry
more
and
more
into
the
sinfulness
of
it
.
Muse
upon
it
till
your
heart
be
hot
within
you
:
and
till
your
heart
be
fired
with
anger
,
indignation
and
zeal
against
it
;
and
when
the
Word
makes
your
heart
burn
within
you
,
blow
upon
the
Coal
that
it
die
not
out
again
;
you
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Spirit
sometimes
wounds
the
Soul
for
sin
,
and
makes
some
word
like
an
Arrow
,
pierce
the
heart
:
but
Sinners
pluck
it
out
again
,
and
lick
their
wound
whole
again
,
and
thus
sin
is
whole
again
;
sin
puts
the
Soul
between
the
stroke
and
it
:
whereas
,
when
the
Spirit
by
the
Word
smites
,
we
should
expose
sin
to
it
,
and
be
content
to
have
it
not
only
discovered
,
but
beaten
and
left
dead
upon
the
place
;
be
content
to
find
the
Word
as
a
two-edged
sword
;
and
love
those
best
,
in
whose
mouth
is
the
sharpest
sword
;
and
hold
up
thy
sins
to
its
strokes
when
they
are
found
out
;
Be
content
that
the
Word
be
as
a
Corrosive-plaister
to
thee
,
and
keep
it
close
upon
the
sore
place
.
O
how
many
have
their
judgments
enlightned
by
the
Spirit
in
Ordinances
:
but
they
imprison
Light
,
imprison
Truths
,
and
suffer
not
the
power
of
them
to
reach
their
hearts
and
affections
.
True
,
some
find
also
the
heart
shaken
and
troubled
for
sin
,
and
resolutions
raised
against
it
,
yet
it
is
not
mortified
,
all
miscarryes
:
and
why
?
Truly
,
because
in
some
these
have
no
root
;
and
for
others
that
are
truly
godly
,
they
yet
take
not
pains
enough
with
their
own
heart
,
to
maintain
what
the
Spirit
by
the
Word
has
wrought
in
them
:
they
labour
not
to
drive
the
Nail
to
the
head
,
and
to
keep
the
Bow
in
bent
.
Slothfulness
is
a
slighting
of
the
Spirit
,
and
provokes
him
to
withdraw
;
and
when
the
Sun
is
gone
,
light
and
heat
is
quickly
gone
.
When
the
Spirit
does
by
any
Ordinance
animate
you
against
sin
,
and
fix
it
upon
your
heart
to
seek
the
death
of
any
sin
,
give
it
no
reprieval
for
an
hour
:
give
not
Satan
time
to
tempt
thee
,
nor
sin
time
to
prepare
some
charm
to
entice
thee
again
:
let
not
these
things
that
use
to
choak
the
Word
,
deface
and
obliterate
spiritual
Impressions
;
if
when
the
Spirit
by
the
Word
has
heated
your
affections
,
you
immerse
your self
in
your
business
,
this
like
frosty
Air
will
soon
cool
you
;
if
you
do
unwarily
meddle
with
it
,
it
will
quickly
take
off
your
edg
;
and
they
are
the
most
dangerous
colds
that
come
after
great
heats
:
hence
many
not
only
abate
their
zeal
against
sin
,
but
sin
is
advantaged
by
this
means
;
the
heart
like
the
earth
which
in
Winter
is
thawed
by
the
Sun
at
Noon
,
freezes
the
harder
the
next
Night
.
6.
Observe
,
and
comply
with
the
Spirits
motions
and
methods
when
under
affliction
,
which
is
a
special
season
of
the
Spirits
teaching
and
working
:
afflictions
use
to
be
the
Seal
to
Gods
Instruction
,
Job
33.16
.
Seals
give
weight
and
authority
to
Writings
;
the
Spirit
now
sets
Instructions
home
.
Therefore
consider
what
sin
thou
hast
most
need
to
mortifie
,
and
what
the
Lord
does
especially
aim
at
in
afflicting
thee
:
and
in
order
to
this
,
observe
what
his
Spirit
did
charge
most
upon
thee
before
affliction
came
;
and
mark
how
the
Lord
follows
affliction
:
the
Spirit
uses
to
bear
in
some
sin
more
especially
,
and
to
make
a
mans
Conscience
deal
impartially
with
him
;
hear
what
that
says
especially
after
Prayer
;
and
when
the
Spirit
by
afflictions
does
humble
thee
,
and
cause
heaviness
in
thee
,
1
Pet.
1.5
,
let
not
sin
raise
up
it self
;
for
thou
canst
never
rise
again
,
but
upon
its
ruins
;
and
when
the
spirits
work
tends
to
the
stirring
up
of
Grace
,
in
all
thy
acting
of
Grace
,
have
an
eye
upon
the
sin
that
has
most
indangered
thee
,
and
comply
with
the
spirit
,
especially
when
thou
art
moved
to
the
acting
of
that
Grace
that
is
most
contrary
to
thy
strongest
Corruption
.
It
's
a
token
of
a
sanctified
affliction
,
when
thy
sin
is
discovered
in
its
sinfulness
:
when
there
is
fixed
purposes
of
heart
raised
against
it
,
and
when
there
is
some
notable
acting
of
the
Grace
that
is
most
opposite
to
it
excited
.
And
now
when
the
lot
is
fallen
upon
it
,
do
not
spare
it
,
do
not
think
to
roll
it
to
shore
,
and
save
it
alive
,
do
with
it
as
the
Jews
did
with
Paul
,
Act.
21.28
,
They
laid
hands
on
him
,
crying
out
,
Men
of
Israel
help
,
This
is
the
man
that
teacheth
the
people
against
the
law
,
and
hath
polluted
this
holy
place
.
Labour
to
fix
your
thoughts
,
and
purposes
,
and
affections
you
now
have
;
and
afterwards
be
often
asking
thy
soul
,
what
is
become
of
them
?
and
deal
with
sin
as
then
you
wished
you
had
never
done
.
I
shall
in
the
next
place
answer
some
Objections
against
what
has
been
delivered
.
And
,
1.
May
be
some
see
nothing
in
themselves
that
need
to
be
mortified
;
they
can
say
as
the
Pharisee
,
Luk.
18.11
,
yea
,
can
bless
God
that
they
are
free
not
only
from
such
gross
things
as
the
Pharisee
mentions
,
but
even
from
such
abominable
thoughts
and
motions
of
heart
,
and
from
such
horrid
temptations
and
suggestions
as
some
complain
of
.
Answ.
1.
Was
it
any
better
with
the
Pharisee
for
his
foolish
opinion
of
himself
?
but
would
thou
see
thy self
as
in
a
glass
?
See
Rev.
3.17
.
Look
thou
be
not
like
a
standing
Pool
,
that
has
more
mud
and
dirt
at
the
bottom
,
than
the
raging
Sea
;
and
indeed
sin
is
never
more
stirring
than
when
it
seems
asleep
,
or
moves
smoothly
:
thou
art
not
yet
come
the
young
mans
length
,
Mark
10.
who
may
be
has
outdone
thee
in
every
thing
,
yet
saw
there
was
something
lacking
;
and
indeed
besides
faith
in
Christ
,
there
was
mortification
to
the
world
wanting
.
2.
How
came
thou
by
this
freedom
from
sin
,
and
so
much
inward
quiet
?
thou
must
be
in
League
with
Hell
;
sure
I
am
,
the
holiest
Christians
make
sad
complaints
of
sin
within
,
and
temptations
without
,
and
seldom
want
some
excercise
;
but
it
seems
you
let
sin
live
,
and
sin
lets
you
live
.
3.
It
's
a
token
that
sin
has
never
been
irritated
,
much
less
slain
;
we
know
thou
art
not
pure
by
nature
,
more
than
others
;
nor
can
education
purge
out
sin
,
though
it
may
qualifie
it
;
and
we
know
that
it
cannot
be
mortified
with
much
ado
,
such
an
interest
has
it
got
in
the
soul
.
But
here
it
is
,
the
Commandment
has
never
come
in
its
spirituality
and
power
to
thee
;
till
then
Paul
troubled
himself
as
little
with
sin
as
thou
dost
:
sin
prevails
in
the
heart
,
yet
is
not
grievous
,
because
there
's
nothing
in
thee
that
is
contrary
to
it
,
to
oppose
it
.
It
's
but
a
short
way
that
a
natural
Conscience
goes
;
it
charges
no
man
with
Original
corruption
,
nor
with
the
first
motions
of
sin
,
that
the
body
of
sin
breaths
out
every
moment
,
and
which
the
smallest
temptation
will
excite
.
And
in
many
,
reason
,
and
conscience
,
and
affection
,
and
all
is
in
bondage
to
sin
;
and
there
is
nothing
to
present
its
proceedings
,
but
there
's
a
thorough
satisfaction
with
its
servitude
.
Sin
is
in
thee
,
as
in
its
proper
place
,
and
therefore
feels
not
heavy
.
4.
Thou
mayest
easily
mistake
,
when
thou
compares
thy self
with
others
,
whose
Corruptions
some
sharp
tryals
,
or
strong
temptations
,
has
brought
forth
;
there
may
be
much
more
sin
at
bottom
in
thee
.
5.
Know
that
such
as
Satan
has
possession
of
,
he
does
not
so
much
trouble
them
,
he
cares
not
how
peaceably
they
come
to
hell
;
he
lashes
few
till
they
begin
to
turn
out
of
his
road
;
he
cares
not
how
neat
a
way
they
come
to
hell
,
nor
how
swept
,
and
clean
the
house
be
,
and
how
well
garnished
.
There
may
be
access
and
room
for
the
more
evil
spirits
.
And
truly
I
think
,
that
Satan
may
be
as
careful
to
keep
temptations
from
some
,
lest
they
should
be
discovered
to
themselves
and
to
others
,
as
he
is
to
multiply
temptations
to
others
;
here
's
the
misery
of
many
:
God
bindeth
them
,
and
Satan
bindeth
them
,
and
they
cry
not
:
God
blinds
men
,
and
Satan
blinds
men
,
and
they
feel
not
,
discern
it
not
,
and
will
not
believe
it
,
Joh.
9.39
,
40.
He
hardens
them
,
and
they
know
not
how
;
the
stone
in
the
heart
grows
as
insensibly
,
as
the
stone
in
the
bladder
.
2.
Some
Carnal
hearts
may
object
the
pain
that
is
in
mortifying
a
sin
that
's
dear
and
useful
;
and
that
to
mortifie
sin
,
is
to
mortifie
mirth
.
This
has
been
formerly
obviated
.
In
short
,
you
must
know
,
1.
That
this
is
not
the
proper
time
nor
place
for
mirth
,
Joh.
16.20
,
Ye
shall
weep
and
lament
,
but
the
world
shall
rejoyce
;
and
when
we
rejoyce
,
our
mirth
must
not
be
a-kin
to
theirs
.
We
read
but
once
,
that
Jesus
rejoyced
in
spirit
,
and
that
was
not
with
the
joy
of
this
world
,
Luk.
10.21
.
He
was
a
man
of
sorrows
,
and
it
becomes
not
his
Disciples
to
be
men
of
mirth
.
I
speak
this
the
rather
,
because
that
under
pretence
of
removing
an
occasion
of
offence
,
and
stumbling
of
some
at
the
way
of
God
,
many
drown
themselves
in
Carnal
mirth
.
No
man
comes
leaping
and
laughing
to
heaven
;
then
,
and
not
till
then
shall
all
tears
be
wip't
away
;
were
there
none
,
there
needed
no
wiping
;
as
long
as
sin
is
not
throughly
purged
away
,
sorrow
must
not
fly
away
.
2.
There
is
indeed
pain
and
trouble
in
mortifying
sin
,
as
there
is
in
cutting
off
a
living
member
of
the
body
,
and
as
there
is
in
the
rending
of
the
soul
from
the
body
;
for
sin
cleaves
as
close
to
the
soul
and
to
the
body
,
as
the
soul
and
body
doth
to
one
another
.
Yet
,
3.
This
pain
is
only
,
or
at
least
more
especially
at
some
times
;
as
when
a
man
first
sets
about
the
mortification
of
sin
:
But
when
sin
has
once
begun
to
fall
before
him
,
he
is
heartned
,
and
his
work
goes
more
easily
on
,
and
difficulties
fly
away
.
4.
It
is
the
being
of
sin
,
and
the
strength
of
sin
that
breeds
trouble
,
and
grief
,
and
pain
to
the
godly
man
:
not
so
much
the
mortifying
of
sin
,
for
that
relieves
him
.
5.
As
we
formerly
told
you
,
there
's
a
great
deal
of
more
pain
in
serving
and
satisfying
any
lust
,
than
in
mortifying
it
,
Job
20.22
.
Psal.
78.29
,
30.
Would
you
set
about
the
mortification
of
sin
,
and
make
tryal
,
you
should
find
it
so
:
The
reason
why
men
think
not
their
lusts
burdensome
,
is
their
love
to
them
;
and
their
being
habituated
to
them
,
disingages
the
affections
to
them
,
and
they
torment
a
man
;
that
which
makes
them
sweet
,
is
the
vicious
constitution
of
their
souls
and
bodies
;
when
a
man
is
recovered
of
his
disease
,
they
are
like
gall
and
wormwood
to
him
;
that
which
lessens
their
trouble
and
pain
in
serving
of
them
,
is
their
imputing
it
to
the
scantness
of
provision
for
them
;
whereas
when
they
have
multiplied
and
diversified
the
objects
of
them
,
they
are
ne're
the
nearer
satisfaction
in
them
.
6.
Man
is
born
to
affliction
,
as
the
sparks
flie
upward
;
and
if
the
godly
man
find
pain
and
trouble
in
mortifying
sin
,
he
has
rest
in
the
evil
day
to
compensate
that
.
If
sin
be
mortified
,
it
's
easie
to
bear
a
cross
;
if
sin
be
dead
,
it
's
easie
for
a
man
to
die
.
Whereas
others
are
uneasie
under
afflictions
,
and
on
a
death
bed
,
unmortified
sin
makes
a
man
feeling
of
affliction
;
the
trouble
and
pain
of
it
is
more
than
the
pleasure
of
sin
,
and
more
than
the
pain
of
mortification
;
and
how
much
more
does
the
pain
and
sorrow
of
hell
exceed
these
?
Will
you
chuse
to
pine
away
in
pain
,
rather
than
let
a
gangrene
Limb
be
cut
off
,
or
a
broken
Limb
be
set
again
?
Will
you
lye
a
million
of
years
in
torment
,
ere
you
indure
a
moments
pain
?
the
odds
is
not
so
great
,
as
between
time
and
Eternity
.
7.
Where
there
is
a
principle
of
true
Grace
,
it
's
greater
pain
to
the
new
man
to
sin
,
then
to
mortifie
sin
.
8.
It
is
no
pain
or
trouble
to
a
man
,
in
so
far
as
he
is
renewed
,
to
oppose
and
mortifie
sin
;
he
does
it
with
delight
,
and
the
more
effectually
he
do
it
,
the
more
is
his
peace
and
joy
.
9.
If
at
any
time
sin
prevails
,
the
heart
is
drawn
forth
into
acts
of
godly
sorrow
,
and
indeed
the
godly
man
chuses
that
before
the
worlds
mirth
,
and
therefore
cherishes
it
;
whereas
the
trouble
and
anguish
others
have
,
is
a
kin
to
that
of
hell
,
which
makes
them
shun
it
,
and
fly
from
it
.
Yea
,
10.
The
very
trouble
which
the
mortification
of
sin
breeds
to
the
old
man
,
is
a
pleasure
to
the
new
;
then
one
rises
upon
the
ruins
of
the
other
:
and
when
he
considers
what
assurance
of
a
final
conquest
he
has
,
he
is
heartned
,
he
knows
that
the
death
of
sin
is
his
life
,
that
if
he
through
the
spirit
mortifie
sin
,
he
shall
live
;
he
can
bear
to
have
a
right
hand
cut
off
,
when
his
life
is
at
the
stake
;
and
if
he
feel
pain
,
and
trouble
,
and
complain
of
it
,
as
Rom.
7.24
,
he
checks
himself
next
word
,
and
turns
his
moan
into
a
Song
,
Act.
25.
&
8.1
.
3.
Some
object
the
impossibility
of
mortifying
such
and
such
Corruptions
;
some
will
acknowledg
a
self-denyed
and
mortified
life
to
be
the
best
life
;
but
say
you
,
No
body
knows
my
temptations
,
and
circumstances
;
there
's
such
a
woful
proneness
in
my
nature
to
such
and
such
things
,
that
I
know
not
how
to
withstand
it
,
though
I
have
prayed
,
and
resolved
,
and
hoped
against
it
.
Answ.
It
's
true
,
thou
art
utterly
impotent
,
and
by
thy
own
endeavours
thou
cannot
mortifie
any
sin
;
but
art
thou
a
Christian
,
and
hast
no
faith
?
or
in
Christ
,
and
hast
thou
not
the
spirit
of
Christ
:
Hast
thou
Christ
in
thee
,
and
the
Spirit
of
the
living
God
in
thee
,
and
yet
no
strength
,
or
cannot
mortifie
a
beloved
lust
by
it
?
But
does
not
this
excuse
them
that
want
the
Spirit
,
and
his
special
assistance
?
Answ.
No
,
1.
Because
some
such
,
at
least
,
think
they
can
resist
and
overcome
many
sins
,
and
yet
do
not
;
why
do
they
put
off
Repentance
and
Mortification
,
with
express
purposes
some
other
time
to
repent
,
and
mortifie
sin
?
and
why
do
they
,
when
under
outward
trouble
,
or
inward
terrors
,
cry
out
,
O
that
I
had
known
this
.
2.
They
will
not
so
much
as
try
whether
they
can
mortifie
sin
or
not
.
3.
The
natural
man
does
not
only
freely
and
willingly
,
but
chearfully
fulfil
the
lusts
of
the
flesh
,
without
regard
to
,
or
sense
of
his
Impotency
to
do
otherwise
,
or
any
necessity
he
is
under
,
saving
what
he
lays
upon
himself
:
they
could
not
do
it
more
freely
,
supposing
there
were
no
power
above
them
determining
even●●
〈…〉
could
not
do
it
more
chearfully
no●
〈…〉
supposing
it
were
the
true
happiness
:
〈…〉
,
though
deceitful
,
will
tell
us
so
,
viz.
〈…〉
is
not
from
any
compulsion
to
sin
,
nor
〈…〉
ability
to
do
the
contrary
,
that
we
sin
;
〈…〉
a
willingness
and
satisfaction
in
so
doing
:
and
thus
they
do
willingly
consent
to
the
want
of
the
Spirits
assistance
,
that
's
necessary
to
the
mortification
of
sin
.
And
,
4.
They
are
even
willing
that
there
be
insuperable
difficulties
in
their
way
,
that
they
cannot
mortifie
sins
;
they
are
so
in
love
with
their
lusts
,
that
they
are
content
to
have
their
ear
bored
,
and
to
be
servants
to
them
for
ever
;
they
love
to
have
it
so
,
Jer.
5.31
.
and
are
grieved
when
their
crazy
bodies
cannot
serve
their
sinful
,
Ambitious
,
Covetous
,
Vindictive
souls
;
yea
,
it
may
be
they
are
glad
that
they
have
this
pretence
of
impotency
to
plead
for
themselves
;
and
it
being
so
universal
,
they
think
their
plea
will
be
the
more
relievant
.
But
,
5.
That
which
may
stop
every
mouth
is
this
,
You
do
not
what
you
may
do
,
for
the
mortification
of
sin
;
sure
I
am
,
If
you
cannot
get
the
better
of
a
vain
,
proud
,
light
heart
,
you
may
yet
restrain
your
tongue
,
and
rectifie
your
garbs
.
But
O
,
when
poor
Ministers
cannot
prevail
with
you
,
for
Christs
sake
,
to
cut
off
the
superfluities
of
your
own
,
or
others
hair
,
and
to
forsake
sinful
and
foolish
fashions
,
which
any
may
do
with
much
ease
:
how
shall
we
prevail
with
you
to
cut
off
a
right
hand
,
to
abandon
what
is
as
dear
to
you
as
your
life
,
and
what
cleaves
closer
to
you
than
a
girdle
does
to
the
loyns
of
a
man
,
or
the
soul
does
to
the
body
?
In
a
word
,
how
much
might
you
have
done
to
the
mortification
of
such
or
such
a
lust
,
that
you
have
neglected
?
so
that
this
pretence
of
Impotency
,
is
but
a
froward
Objection
of
the
flesh
:
for
(
as
an
excellent
man
saith
)
the
Spirit
is
ever
before-hand
with
us
,
preventing
us
with
some
knowledg
,
and
some
ability
,
which
if
we
joyn
with
,
the
Spirit
is
ready
to
increase
,
and
carry
us
further
.
If
the
Lord
concur
to
those
works
to
which
he
does
not
previously
move
the
heart
;
how
much
more
to
those
works
which
he
excites
,
and
is
the
first
mover
?
The
holy
Lord
follows
the
worst
of
men
,
a
great
way
;
but
they
will
have
none
of
him
;
so
that
the
Question
,
Whether
God
will
condemn
the
man
that
did
his
utmost
,
ought
to
be
out
of
doors
,
for
no
man
out
of
Christ
,
ever
did
all
that
he
could
by
common
assistance
of
the
Spirit
.
But
is
not
the
godly
man
heartily
willing
to
be
rid
of
sin
,
when
yet
he
cannot
?
Answ.
As
the
unrenewed
will
is
Christs
greatest
enemy
,
and
Satans
greatest
strength
;
so
indeed
,
much
of
the
strength
of
Grace
lies
in
the
renewed
will
,
and
in
the
new
man
.
It
's
Christs
greatest
friend
,
and
sins
greatest
enemy
,
Rom.
7.17
,
23
,
The
heart
may
be
willing
,
when
the
flesh
is
weak
.
And
when
there
is
some
defect
and
short-coming
in
the
executive
powers
of
the
soul
,
our
diligence
in
duty
and
actual
opposition
to
sin
,
seldom
or
never
answer
the
desires
of
a
willing
mind
,
or
of
an
inlarged
heart
.
Yet
,
1.
Know
,
that
there
is
some
willingness
;
were
the
will
perfectly
set
against
sin
,
a
man
should
be
perfectly
holy
.
Paul
,
Rom.
7
,
speaks
only
of
his
renewed
will
,
or
his
will
in
so
far
as
renewed
;
for
its
certain
his
will
was
in
part
for
evil
,
else
he
could
not
have
done
it
;
true
,
there
was
force
as
it
were
on
the
renewed
will
(
therefore
he
pleads
Not
guilty
in
some
fense
)
;
but
this
was
by
the
unrenewed
will
,
in
part
,
though
more
especially
by
the
inferior
soul
.
2.
The
believer
,
if
he
quench
not
the
Spirit
,
yet
is
often
grieving
him
,
and
so
provokes
him
to
suspend
his
assistance
.
And
I
judg
we
may
say
,
This
the
holy
Spirit
rarely
or
never
does
,
but
after
some
unkind
usage
.
3.
None
of
them
are
destitute
of
all
assistance
against
sin
;
and
they
are
culpable
in
so
far
as
they
improve
not
these
,
and
in
as
far
as
they
do
not
conscientiously
shun
all
provocations
to
sin
,
and
use
all
Gods
appointed
means
and
methods
,
with
which
the
spirit
uses
to
concur
,
and
whereby
he
conveys
supplies
of
grace
and
strength
to
the
soul
.
If
any
ask
how
this
necessary
assistance
of
the
Spirit
may
be
obtained
?
I
Answ.
1.
Negatively
,
Do
not
resist
the
Spirit
.
2.
Quench
not
the
Spirit
.
3.
Grieve
not
the
Spirit
.
2.
Positively
,
1.
You
must
be
convinced
of
your
utter
impotency
to
mortifie
any
sin
.
2.
You
must
highly
prize
the
Spirit
's
assistance
,
and
thirst
and
hunger
for
it
,
as
a
child
for
bread
to
nourish
him
.
3.
You
must
pray
for
the
Spirit
,
Luk.
1.13
,
Your
heavenly
Father
will
give
the
Spirit
,
&c.
See
how
the
Disciples
were
busied
,
Act.
1.14
,
Prayer
brings
down
the
Spirit
,
and
the
more
of
this
Spirit
,
the
more
prayer
.
Or
the
Lord
will
have
such
as
have
none
of
the
Spirit
,
yet
to
seek
him
by
prayer
,
Ezek.
36.27
.
compared
with
v.
37.
Indeed
there
is
no
promise
that
God
will
give
his
sanctifying
Spirit
,
to
every
unrenewed
man
that
asks
him
:
that
of
Luk.
11.13
,
concerns
only
children
,
and
a
further
measure
of
the
Spirit
.
But
if
thou
hast
any
thing
of
the
Spirit
,
the
way
to
get
more
is
by
believing-prayer
.
I
say
,
by
believing-prayer
:
compare
Act.
1.4
.
with
8.14
.
See
also
Isa.
40.30
,
31.
though
thou
find
not
much
of
this
,
yet
believe
the
promise
,
and
wait
.
O
it
's
not
known
what
advantage
there
is
in
believing
promises
!
Joh.
11.20
.
There
is
some
present
strength
that
accompanies
this
,
and
more
that
certainly
follows
it
.
4.
Improve
what
measure
of
the
Spirit
you
have
,
were
it
but
on
the
account
of
that
general
promise
,
Matt.
25.21
.
and
Prov.
1.23
,
Turn
ye
at
my
reproof
;
and
behold
,
I
'le
pour
out
my
spirit
upon
you
:
be
content
that
the
Spirit
should
not
only
dwell
in
you
,
but
influence
and
act
you
.
Walk
after
the
spirit
,
that
what
Paul
says
of
Christ
,
you
may
say
of
the
Spirit
,
Gal.
2.20
.
and
of
Grace
,
1
Cor.
15.10
.
Think
it
no
bondage
,
but
true
liberty
,
to
be
led
by
the
Spirit
;
happy
they
,
who
are
ever
in
such
a
frame
as
are
fit
for
the
Spirit
to
operate
upon
.
Indeed
it
requires
careful
attention
to
observe
,
and
much
humility
and
self-denyal
to
walk
by
the
Spirit
.
O
let
not
convictions
cool
,
nor
holy
motions
die
;
turn
every
motion
against
sin
into
a
purpose
,
and
every
purpose
into
endeavours
against
sin
.
Attend
diligently
on
Ordinances
,
Act.
10.44
,
While
Peter
yet
spake
these
words
,
the
Holy-Ghost
fell
on
all
them
that
heard
the
word
.
But
mark
what
's
said
,
ver.
33
,
Now
therefore
we
are
all
here
present
before
God
,
to
hear
all
things
that
are
commanded
thee
of
God
.
Thou
must
see
thy self
as
in
the
presence
of
God
;
and
get
a
heart
ready
to
receive
his
Instructions
or
Commands
.
Finally
,
If
thou
hast
lost
that
aid
of
the
spirit
that
thou
wast
wont
to
have
,
search
how
thou
came
to
lose
it
;
If
there
be
not
some
secret
lust
that
thou
wast
willing
to
spare
:
this
may
not
only
undo
thy
comforts
,
but
universally
marr
the
Spirits
operations
.
May
be
there
is
some
old
reckonings
which
were
never
distinctly
counted
for
,
nor
scored
off
,
which
the
Spirit
has
brought
to
your
remembrance
,
and
yet
you
will
needs
bury
them
.
But
ordinarily
its
something
in
thy
present
frame
or
way
,
and
may
be
it
's
something
that
you
think
but
little
of
(
often
the
cause
of
Gods
Controversie
with
a
land
,
or
with
a
particular
person
,
is
that
which
we
would
little
suspect
)
;
may
be
a
fretful
,
unbelieving
,
or
injurious
thought
;
take
heed
to
the
first
motion
of
sin
;
for
sin
has
no
bound
(
says
one
)
,
but
what
the
Spirit
puts
to
it
,
whom
therefore
we
should
not
oppose
,
but
kindly
intreat
;
therefore
look
to
thy
thoughts
,
and
to
thy
words
:
(
see
the
Gonnexion
,
Eph.
4.29
,
50.
)
especially
in
carnal
company
,
whose
converse
mightily
cherishes
these
sins
in
us
which
we
should
mortifie
;
and
by
complying
with
,
or
gratifying
their
spirits
,
we
often
wound
our
own
,
and
grieve
Gods
Spirit
;
and
thus
give
sin
some
reprieval
.
We
cannot
converse
with
such
,
but
they
will
either
afflict
us
,
or
defile
us
;
look
diligently
then
into
thy
carriage
,
and
remember
when
and
where
the
Spirit
began
to
withdraw
his
usual
aids
:
and
when
you
have
found
out
the
cause
,
1.
You
must
by
renewed
acts
of
re-repentance
,
and
faith
,
be
reconciled
to
God
through
Jesus
Christ
:
for
the
bestowing
of
the
Spirit
is
an
eminent
fruit
of
the
satisfaction
of
Christ
,
and
of
the
favour
of
God
,
and
is
not
given
to
dwell
in
the
soul
,
and
habitually
to
assist
,
till
one
be
first
reconciled
to
God
;
and
expect
no
new
gift
of
the
Spirit
,
till
thou
hast
made
up
thy
peace
again
with
God
through
Christ
.
2.
Beware
of
that
way
,
in
the
beginning
of
which
thou
found
the
Spirit
begin
to
leave
thee
:
if
thou
think
that
this
requires
great
circumspection
and
heedfulness
,
it
being
a
matter
of
such
infinite
advantage
to
thy
soul
,
thou
needs
not
think
strange
that
it
should
;
especially
considering
how
careful
thou
art
to
keep
some
friend
here
,
and
what
diligent
endeavours
thou
uses
to
provide
or
secure
a
little
of
this
worlds
goods
,
that
will
not
go
far
with
thee
;
and
wherein
thou
hast
not
such
assurance
of
success
:
for
thou
mayest
rise
early
,
&c.
and
eat
the
bread
of
sorrow
all
the
day
.
In
the
last
place
,
Let
us
speak
a
little
to
some
few
cases
:
And
I
begin
with
that
touched
upon
in
the
third
Objection
,
viz.
the
case
of
such
as
complain
of
the
strength
of
their
corruptions
.
If
their
mortification
of
sin
be
so
necessary
to
salvation
;
alas
!
what
shall
I
think
of
my self
,
who
am
so
much
under
the
power
of
this
or
that
corruption
?
Answ.
There
are
several
degrees
of
the
power
and
prevalency
of
sin
.
1.
The
highest
degree
of
it
is
,
when
men
voluntarily
yield
themselves
as
servants
to
it
,
Rom.
6.16
,
Know
ye
not
that
to
whom
ye
yield
your selves
servants
to
obey
,
his
servants
ye
are
to
whom
ye
obey
,
whether
of
sin
unto
death
,
&c.
when
men
are
agents
in
resigning
themselves
up
to
sin
;
as
servants
tender
their
service
to
their
master
,
they
do
not
explicitely
intend
to
be
captives
,
but
it
necessarily
follows
,
and
they
are
willing
sufferers
or
patients
under
it
:
the
word
used
for
Christs
giving
himself
for
us
,
Eph.
5.25
.
and
committing
himself
to
God
as
judg
,
1
Pet.
2.23
.
is
used
of
some
mens
giving
themselves
over
to
Lasciviousness
,
to
work
uncleanness
with
greediness
,
or
in
abundance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
4.19
.
this
is
the
case
of
unrewed
man
,
whose
heart
and
will
is
for
sin
,
and
who
do
manifest
an
utter
want
of
mortification
:
from
this
degree
of
sin
the
Apostle
acquits
the
Romans
,
ver.
17.18
.
2.
There
is
a
lower
degree
of
it
,
2
Pet.
2.19
,
Of
whom
a
man
is
overcome
,
of
the
same
is
he
brought
into
bondage
.
This
being
overcome
,
imports
some
opposition
,
yet
not
what
is
sufficient
.
3.
Another
degree
of
the
power
of
sin
we
find
,
Rom.
7.23
,
I
see
another
law
in
my
members
,
warring
against
the
law
of
my
mind
,
and
bringing
me
into
captivity
to
the
law
of
sin
,
which
is
in
my
members
.
Where
we
see
the
law
of
sin
is
not
in
the
mind
or
will
,
but
in
the
members
;
that
is
,
the
carnal
affections
.
Grace
has
beat
sin
out
of
the
higher
powers
of
the
soul
,
and
it
has
fortified
it self
as
it
were
,
in
the
affections
,
and
in
the
nether
part
of
the
soul
.
And
observe
,
that
here
the
Captivity
is
not
a
leading
to
outward
acts
of
sin
,
but
a
bowing
down
the
power
of
the
mind
,
and
a
weakning
of
the
actings
of
Grace
in
the
mind
and
will
,
and
impeding
the
lively
effects
of
Grace
in
the
heart
.
Now
judg
which
of
these
is
your
case
:
the
first
cannot
be
the
case
of
any
godly
man
:
such
as
are
under
it
,
mortifie
not
sin
,
but
the
Convictions
of
Conscience
,
and
the
common
motions
of
the
Spirit
;
and
herein
they
are
often
successful
:
whereas
a
Believer
accuses
himself
,
and
joyns
actively
with
the
Spirit
,
to
convince
of
sin
,
and
to
mortifie
it
,
Psalm
51.1
,
21.
Dan.
9.5
,
6.
Convictions
come
on
them
,
and
they
tremble
and
seek
to
be
rid
of
them
.
For
the
third
case
,
it
's
common
to
the
holiest
among
Believers
,
to
such
as
are
most
exercised
,
and
most
successful
in
Mortification
.
It
is
the
second
case
then
that
is
doubtful
,
there
is
some
opposition
made
to
sin
(
so
that
this
case
differs
from
the
first
)
but
without
success
:
yet
are
they
servants
to
sin
(
and
so
this
case
differs
from
the
third
)
:
the
Mind
is
not
only
bowed
down
,
oppressed
and
captivated
,
but
a
man
is
carried
to
the
outward
actings
of
sin
,
and
the
fulfilling
the
lusts
of
the
flesh
,
or
the
desires
of
the
body
of
sin
.
Now
this
is
the
case
that
many
poor
souls
complain
of
:
And
1.
What
ought
we
to
judg
of
it
?
How
may
a
poor
Soul
be
helped
out
of
it
?
will
appear
in
what
we
shall
speak
to
this
Case
.
For
the
first
of
these
:
I
Answer
,
That
in
some
cases
a
poor
Creature
may
make
use
of
Pauls
encouragements
,
even
when
the
body
of
death
prevails
much
more
than
it
did
with
Paul
,
Rom.
7
:
and
does
not
only
inwardly
lust
against
the
Spirit
,
but
the
power
of
it
breaketh
forth
in
words
,
or
deeds
,
as
when
thou
dost
not
make
way
for
these
,
nor
open
a
passage
for
them
:
but
sets
thy self
to
oppose
first
the
rising
of
them
in
the
heart
,
and
then
the
out-breaking
of
them
,
as
Paul
did
.
If
thy
heart
strive
and
gain-say
,
and
not
only
does
not
regard
iniquity
,
but
opposes
it
and
protests
against
it
;
And
when
it
's
leading
thee
captive
,
thou
would
even
then
be
glad
to
be
rescued
from
it
,
and
can
bless
the
Lord
as
David
did
Abigail
,
when
thou
art
kept
back
from
sin
;
his
heart
relented
:
whereas
Saul
commands
to
kill
the
Lords
Priests
;
his
servants
refuse
;
but
there
's
no
back-going
,
nor
heart-smiting
in
Saul
;
he
finds
no
fault
with
himself
;
and
sometimes
such
as
he
are
glad
of
provocations
,
and
temptations
to
sin
.
Judas
offers
himself
to
betray
Christ
,
and
the
High-priests
are
glad
:
but
where
there
is
any
thing
of
true
Mortification
,
the
heart
is
afraid
of
a
temptation
,
and
trembles
at
the
thoughts
of
it
,
though
perhaps
it
may
be
carried
away
with
it
;
but
the
renewed
Will
never
consents
;
hence
the
Believer
has
little
pleasure
in
sin
,
in
the
acting
of
it
;
but
when
he
is
sinning
,
he
is
sighing
,
and
suffering
,
and
much
more
does
he
sigh
and
suffer
,
when
after
sinning
he
is
come
to
himself
:
he
feels
what
Paul
felt
when
he
cryed
out
,
Rom.
7.24
:
and
is
led
to
prize
and
make
use
of
Christ
as
he
was
,
ver.
25
,
to
see
the
need
of
his
blood
to
make
an
Atonement
,
and
also
take
away
the
blot
of
sin
;
when
sin
is
prevailing
,
Grace
is
often
saying
,
O
that
it
were
otherwise
!
O
captive
that
I
am
!
this
sate
forer
to
Paul
than
all
the
crosses
he
ever
met
with
;
all
his
sufferings
never
occasioned
such
a
Complaint
;
and
if
Faith
in
Christ
be
not
kept
up
,
this
is
enough
to
sink
the
Soul
into
despair
.
If
any
say
,
That
this
does
not
answer
the
case
,
because
such
as
never
mortified
one
sin
,
may
yet
make
opposition
to
many
sins
:
as
that
place
,
2
Pet.
2.19
,
imports
;
where
it
's
clear
,
that
such
as
may
some
way
oppose
sin
,
may
yet
be
so
far
overcome
,
as
to
perish
in
it
.
I
Answer
:
That
indeed
every
opposition
will
not
prove
that
there
is
the
least
degree
of
Mortification
.
The
common
principles
of
Nature
may
ingage
a
man
against
some
sins
;
Morality
and
Education
may
further
this
;
the
common
operations
of
the
Spirit
may
heighten
this
opposition
,
and
also
extend
it
to
more
sins
.
The
Question
then
is
,
How
shall
I
know
whether
my
opposition
to
sin
,
be
from
a
common
or
saving-work
of
the
Spirit
?
And
indeed
,
the
knowledg
of
the
difference
is
of
great
and
universal
use
;
for
upon
the
one
hand
,
natural
men
finding
some
conflict
in
themselves
,
apprehend
there
is
some
grace
in
the
opposing
sin
:
There
's
none
(
say
they
)
but
have
Corruption
in
them
,
and
hereupon
please
themselves
,
if
they
find
any
thing
in
themselves
,
like
opposition
to
it
.
On
the
other
hand
,
the
Believer
is
in
doubt
,
whether
his
opposition
to
sin
be
such
as
Paul
speak
of
,
and
his
doubt
is
encreased
when
he
perceives
his
Conscience
upon
natural
grounds
and
common
reasons
opposing
sin
;
not
considering
that
the
Spirit
in
mortifying
sin
,
may
make
use
of
common
sense
and
reason
,
as
well
as
gracious
or
supernatural
Considerations
:
for
the
supernatural
opposition
to
sin
,
does
not
destroy
the
natural
;
as
Reasons
aversion
to
what
is
contrary
to
Nature
,
does
not
destroy
the
Aversion
in
our
senses
to
it
.
I
answer
then
to
the
Question
,
That
the
common
operations
of
the
Spirit
,
does
not
change
the
inward
principles
,
and
motives
,
and
ends
that
men
in
Nature
act
from
,
and
by
.
1.
Then
,
the
difference
appears
in
this
,
that
the
inward
opposition
that
Natural
men
make
to
sin
,
proceeds
from
some
common
,
low
,
selfish
principle
.
Nature
or
Education
may
have
imprinted
some
faint
Notions
of
the
ill
of
sin
:
but
there
is
no
antipathy
nor
contrariety
of
Nature
to
sin
,
as
in
the
godly
man
,
who
hates
sin
as
God
hates
it
.
One
wicked
man
may
hate
and
oppose
another
:
but
there
's
no
rooted
contrariety
in
their
Nature
,
as
there
's
between
a
wicked
man
and
a
godly
,
Pro.
29.27
;
it
's
in
sound
only
,
one
sin
striving
against
another
;
refined
sins
oppose
gross
sins
,
or
the
same
lust
seeking
itself
divers
ways
:
as
Herod
was
sorrowful
,
because
he
was
in
a
strait
;
and
whatever
he
did
,
was
a
dishonour
.
2.
The
Natural
man
,
his
motives
be
also
mean
and
mercenary
:
It
is
not
love
to
Holiness
,
nor
a
desire
to
please
God
;
it
is
not
the
contrariety
of
such
or
such
a
sin
to
the
holiness
of
God
,
or
to
the
holy
Law
of
God
,
or
the
injuriousness
of
sin
to
the
love
of
God
,
or
Christ
,
or
the
inconsistency
of
it
with
Communion
with
the
Father
,
Son
and
Spirit
,
that
sets
him
on
work
against
sin
:
Were
there
no
strange
punishments
here
to
the
workers
of
Iniquity
,
and
no
Hell
hereafter
,
the
Natural
man
would
inlarge
himself
in
many
things
:
It
would
be
a
Jubilee
to
him
,
to
hear
there
were
no
Hell
;
some
sins
are
against
a
mans
interest
and
honour
,
and
no
wonder
there
be
much
opposition
to
them
.
Herod
beheads
John
Baptist
with
reluctancy
;
but
whence
came
it
?
not
because
it
was
against
the
honour
of
God
:
but
partly
,
because
to
murther
an
Innocent
man
,
was
a
torment
to
his
Conscience
.
A
natural
Conscience
never
opposes
sin
,
in
favour
of
the
spiritual
Law
of
God
;
for
the
carnal
mind
is
enmity
in
the
Abstract
.
I
grant
,
that
takes
in
the
Will
:
yet
it
shews
that
there
's
no
true
friendship
to
God
,
even
in
the
Mind
or
Conscience
;
so
that
nothing
the
Conscience
says
,
or
does
,
is
purely
for
God
;
and
its
arguments
and
motives
are
always
Carnal
,
Carnal
fears
or
hopes
;
or
if
the
object
of
fear
or
hope
be
spiritual
,
yet
they
are
apprehended
,
and
so
influenced
in
a
Carnal
way
.
3.
As
the
unrenewed
Man
opposes
no
sin
,
out
of
hatred
to
it
as
sin
,
so
it
's
only
against
some
sins
that
his
opposition
is
levelled
:
more
especially
gross
and
scandalous
sins
,
that
are
infamous
or
contrary
to
Moral
honesty
,
or
contrary
to
his
natural
disposition
.
A
Natural
Conscience
will
tremble
at
Murther
consummated
,
but
not
at
every
degree
of
it
:
not
at
secret
inward
sins
,
nor
at
the
first
motions
of
sin
;
not
at
Lucritive
sins
,
and
such
as
a
prophane
age
has
made
an
honour
,
in
the
vulgar
esteem
;
especially
not
at
unbelief
.
It
's
true
,
a
Natural
man
may
be
sensible
of
the
sin
of
his
thoughts
,
and
of
inward
disorders
,
by
some
common
illumination
of
the
Spirit
,
and
may
be
troubled
at
them
,
as
they
disturb
his
quiet
,
or
lead
to
something
which
he
abhors
.
But
1.
It
is
not
with
every
degree
of
every
sin
;
if
he
be
convinced
and
troubled
at
Unbelief
as
it
excludes
him
from
Heaven
,
yet
it
's
not
at
every
degree
of
unbelief
:
Nor
2.
Is
it
for
the
sinfulness
of
these
motions
,
but
the
importunity
and
tendency
of
them
;
and
as
they
evidence
him
to
be
yet
in
nature
,
and
so
without
hope
,
he
looks
on
them
as
the
disease
of
his
Nature
,
and
not
his
sin
.
3.
If
he
be
displeased
with
the
acts
and
stirrings
of
sin
,
yet
not
with
the
root
of
them
;
If
he
can
restrain
the
acts
,
he
could
let
the
body
of
sin
dwell
contentedly
in
him
.
But
it
's
far
otherwise
with
the
godly
;
for
as
sin
opposes
every
gracious
act
,
so
Grace
opposes
every
known
sin
:
yea
,
and
does
secretly
(
though
not
so
sensibly
)
resist
every
sin
,
whether
known
to
us
to
be
such
,
or
not
;
Grace
in
the
heart
feels
that
to
be
sin
,
and
contrary
to
its
nature
,
which
knowledg
in
the
head
does
not
discern
to
be
sin
(
the
Law
written
in
the
Heart
,
goes
farther
than
what
's
in
the
Head
)
:
as
eating
of
what
one
has
antipathy
against
,
will
cause
trouble
,
though
the
man
knows
not
of
it
;
but
more
,
if
he
does
.
4.
As
the
Natural
man
is
not
uniform
in
opposing
all
sins
,
so
he
is
not
even
as
to
all
times
,
he
seldom
or
never
pursues
sin
,
but
when
God
or
his
Conscience
are
pursuing
him
;
and
he
is
never
so
eager
in
his
opposition
to
sin
,
but
he
will
admit
of
a
treaty
with
it
,
and
is
easily
induced
to
grant
a
cessation
of
Arms
:
he
is
content
to
hear
what
can
be
offered
,
to
reconcile
such
a
thing
to
the
Law
of
God
,
and
for
shewing
the
consistency
of
it
with
peace
of
Conscience
here
,
and
with
the
hope
of
glory
,
at
least
with
his
interest
and
honour
in
this
World
;
the
new
man
is
deaf
to
any
motion
of
a
parley
,
and
stands
out
to
the
last
,
and
fights
upon
his
knees
,
and
is
sometimes
overcome
,
but
never
treats
nor
yields
:
the
Natural
man
opposes
sin
as
a
flowing
Tide
does
a
Vessel
going
down
a
River
:
but
straightway
the
Tide
turns
,
and
helps
the
Vessel
.
But
the
Conflict
in
the
renewed
man
,
is
like
that
between
fire
and
water
:
there
's
no
yielding
nor
cessation
of
Arms
till
the
one
be
overcome
;
nay
,
not
then
.
True
,
the
Believer
often
intermits
vigorous
opposition
to
sin
,
and
may
lose
more
ground
in
an
hour
,
than
he
can
regain
in
many
days
:
yet
Grace
never
gives
over
entring
its
dissent
and
protestations
,
nor
intermits
all
opposition
to
sin
,
even
when
its
worsted
.
5.
The
unrenewed
man
never
strives
lawfully
against
sin
;
he
goes
forth
against
it
in
his
own
strength
,
not
in
the
name
and
strength
of
the
Lord
,
1
Sam.
17.45
,
46
:
He
seeks
not
to
engage
the
Spirits
assistance
:
he
considers
,
or
knows
little
the
strength
of
spiritual
Adversaries
:
and
hence
is
easily
overcome
.
6.
In
Natural
men
,
the
conflict
is
between
the
Conscience
and
the
depraved
Will
,
or
corrupt
Passions
,
which
is
like
a
foreign
War
:
but
in
the
renewed
,
it
's
like
an
Intestine
War
(
as
one
calls
it
)
,
the
renewed
Conscience
against
the
unrenewed
;
the
renewed
Will
and
Affections
against
the
unrenewed
.
There
's
a
Will
,
and
a
Will-not
,
in
a
Believer
:
hence
the
Notion
of
a
double
person
,
Rom.
7.15
,
19
,
20
:
there
's
no
such
division
in
others
,
they
may
do
what
Conscience
approves
not
,
but
cannot
say
,
that
they
would
not
;
the
godly
hate
the
evil
they
do
,
and
love
the
good
,
they
do
not
;
whereas
the
Natural
man
does
hate
the
good
(
the
spirituality
of
it
)
he
does
,
and
loves
the
evil
which
he
does
not
;
and
may
be
,
dare
not
do
.
In
Natural
men
,
there
's
some
sparks
of
light
in
the
Conscience
,
but
there
's
no
sanctified
light
in
it
;
the
Will
and
Affections
are
totally
corrupted
,
so
that
there
's
nothing
in
them
as
a
principle
to
set
them
against
themselves
:
but
in
the
renewed
man
,
there
's
flesh
and
spirit
in
every
faculty
(
so
that
the
fight
is
more
close
)
:
and
in
every
gracious
,
and
in
every
sinful
work
,
they
both
put
forth
themselves
:
and
as
the
flesh
weakens
the
acts
of
the
Spirit
,
so
the
opposition
the
Spirit
makes
,
weakens
the
acts
of
sin
in
the
Believer
(
for
division
weakens
)
:
and
so
a
Believer
never
sins
with
all
his
heart
,
as
other
men
do
;
the
renewed
part
never
gives
over
all
resistance
.
And
it
's
upon
this
account
,
1.
That
the
sins
of
Believers
are
not
so
great
as
the
sins
of
others
.
It
's
true
,
Gods
electing
Love
,
Redemption
,
and
Regeneration
,
lay
special
Bonds
upon
the
Believer
which
highly
heightens
sin
,
and
adds
many
degrees
of
guiltiness
to
it
:
But
if
we
look
to
the
principle
of
sin
,
and
whence
it
immediately
proceeds
,
the
unregenerate
mans
sin
is
greatest
,
for
it
is
with
all
his
heart
,
there
's
not
a
bit
of
the
man
that
be-friends
Christ
;
there
's
nothing
in
such
of
you
that
holds
with
him
.
As
for
what
opposition
the
Conscience
makes
,
it
is
not
with
your
will
,
if
there
be
any
made
at
all
;
it
's
grievous
,
but
no
pleasure
to
you
:
so
that
you
seek
out
shifts
and
means
,
either
to
stifle
it
,
or
bribe
it
,
or
bring
it
over
to
be
for
that
which
the
will
and
affections
are
for
.
Some
think
the
Believers
sins
are
more
heinous
,
because
against
more
Light
:
indeed
,
this
were
a
good
Argument
,
if
the
Mind
were
the
only
principle
of
our
actions
,
and
not
the
will
,
or
elective
faculty
.
But
let
none
abuse
this
:
for
truly
sin
is
so
dreadful
in
both
,
that
it
's
not
easie
to
tell
in
whom
its
worse
.
Hence
,
2.
We
see
the
reason
why
the
Believer
hath
not
so
much
pleasure
in
Sin
as
others
have
,
having
two
parties
in
him
:
whatever
pleases
the
one
,
displeases
the
other
;
the
natural
man
having
but
one
,
is
more
pleas'd
at
heart
with
sinful
objects
:
the
opposition
the
Conscience
makes
,
hinders
not
:
but
that
he
deliberately
chuse
,
and
delightfully
act
it
,
and
obstinately
persist
in
it
.
The
Believer
is
sometimes
tasting
of
the
forbidden
fruit
,
but
Grace
marreth
the
result
of
it
:
and
the
more
he
finds
he
is
pleased
with
it
,
the
worse
he
is
pleased
with
himself
.
7.
The
Natural
mans
opposition
does
not
any
way
break
the
power
of
Sin
,
nor
does
continue
till
the
man
get
up
again
;
if
he
fall
,
he
lies
still
:
whereas
the
Spirit
in
the
Believer
,
ceases
not
to
strive
till
he
be
got
to
his
feet
again
:
Sin
was
painful
to
him
in
the
going
down
,
but
it
s
more
bitter
in
his
belly
,
and
he
resteth
not
till
he
hath
vomited
it
up
again
:
the
Conscience
will
cease
to
strive
,
but
grace
never
;
yea
,
the
godly
man
often
rises
by
his
falling
;
he
grows
more
humble
,
and
watchful
,
and
dependent
:
the
grief
which
sin
breeds
,
consumes
the
Sin
that
bred
it
.
Whereas
the
natural
man
,
when
he
overcomes
,
he
is
overcome
;
he
grows
proud
and
conceited
;
the
seeming
mortification
of
one
Sin
,
does
vivifie
,
or
give
life
and
strength
to
another
.
8.
The
Natural
mans
opposition
tends
only
to
restrain
or
keep
in
Sin
,
not
to
mortifie
it
:
if
Sin
will
be
quiet
and
peaceable
,
he
can
let
it
live
;
the
Believer
seeks
the
death
of
it
,
the
extirpation
and
abolition
of
it
.
If
you
ask
,
how
we
shall
know
when
a
Sin
is
mortified
,
and
when
restrained
only
?
or
what
's
the
difference
between
restraining
and
mortifying
a
Corruption
?
Answer
1.
When
any
Corruption
is
mortified
,
one
is
thereby
advantaged
against
all
other
Corruptions
:
for
the
killing
of
one
member
,
or
any
branch
of
Original
Sin
,
does
weaken
the
whole
;
whereas
the
restraining
of
any
Sin
does
not
weaken
the
body
of
sin
:
for
when
it
's
only
restrained
,
what
the
body
of
sin
loses
one
way
,
it
gains
another
way
.
Try
then
,
Art
thou
universally
advantaged
against
every
Sin
?
2.
Is
thy
mind
,
will
,
and
affections
,
dead
to
that
Sin
?
mortifying
sin
is
a
metaphorical
expression
;
and
this
death
that
it
implies
,
is
not
only
nor
principally
the
ceasing
of
the
acts
of
Sin
,
but
especially
a
deadness
in
the
Soul
as
to
Sin
:
1.
In
the
Mind
and
Judgment
,
Sin
has
lost
the
mans
good
opinion
of
it
.
2.
In
the
will
and
affections
,
he
cannot
think
nor
hear
of
it
without
abhorrency
;
where
Sin
is
only
restrained
,
a
man
can
yet
with
pleasure
roll
it
in
his
Mind
,
the
inclination
to
it
is
not
broken
;
many
a
man
likes
and
loves
the
Sin
which
he
does
not
;
the
mortified
man
hates
the
evil
which
he
does
.
3.
Thou
mayst
know
by
what
went
before
,
and
by
what
follows
:
1.
Did
thou
come
easily
by
this
power
over
Sin
?
It
's
true
,
there
is
often
difficulty
in
restraining
Sin
:
but
what
,
means
did
thou
use
to
compass
this
,
and
overcome
the
difficulty
?
Was
it
by
Prayer
and
Fasting
,
and
after
much
wrestling
with
God
,
and
by
the
blood
of
the
Lamb
,
that
thou
overcame
?
Or
,
was
it
by
other
means
,
or
by
the
meer
force
of
an
obstinate
resolution
thou
took
up
?
2.
After
the
mortification
of
any
Sin
,
there
's
a
new
Song
ordinarily
put
in
the
mans
mouth
:
and
the
Soul
is
not
only
some
way
eased
,
but
is
filled
with
Joy
.
There
is
some
Joy
that
flows
natively
from
the
mortification
of
Sin
,
and
there
's
more
that
follows
by
way
of
reward
:
as
for
a
Natural
man
,
if
he
have
any
Joy
upon
restraining
the
acts
of
Sin
,
it
is
but
a
spark
of
his
own
kindling
:
or
it
results
meerly
from
the
nature
of
the
thing
;
the
travel
and
labour
the
man
is
at
in
suppressing
Sin
,
does
more
than
counter-balance
that
,
and
is
but
the
scant
fruit
of
the
testimony
of
his
natural
Conscience
;
it
will
not
bear
him
out
to
challenge
Death
and
the
Grave
,
it
heartens
not
a
man
against
them
:
some
such
may
die
securely
,
but
never
one
,
I
think
died
triumphantly
.
Mens
delusions
may
suspend
the
horror
of
Hell
from
them
for
a
while
,
when
a-dying
;
but
it
's
some
true
Faith
,
true
Holiness
,
true
Mortification
,
that
fills
the
Soul
with
joy
unspeakable
.
5.
Sins
that
are
only
restrained
,
do
ordinarily
break
forth
again
,
and
that
with
more
force
than
before
:
as
waters
bound
up
,
that
do
fortifie
themselves
,
and
then
carry
all
down
before
them
:
but
a
Sin
that
is
mortified
,
as
it
rarely
recovers
;
so
if
it
do
,
yet
it
is
so
broke
,
that
it
is
but
half
an
act
.
But
here
may
come
in
two
other
Cases
:
1.
What
is
to
be
thought
of
the
case
of
such
as
relapse
into
Sin
?
2.
What
's
to
be
thought
of
the
case
of
such
,
as
after
some
serious
Essays
to
mortifie
,
feel
their
Corruptions
more
lively
than
before
?
For
the
first
,
That
a
godly
man
may
commit
an
act
of
that
Sin
,
which
is
in
some
measure
mortified
,
is
past
all
doubt
,
else
it
were
impossible
he
could
sin
at
all
;
for
the
first
sanctifying
saving
work
of
the
Spirit
does
strike
at
the
root
of
every
Sin
:
and
so
begins
the
mortification
of
every
Sin
;
but
this
doth
not
nullifie
or
wholly
extinguish
Sin
.
No
Believer
is
absolutely
secured
from
any
particular
act
of
Sin
,
pro
hic
&
nunc
,
except
from
the
great
Transgression
.
2.
When
one
is
in
the
state
of
Grace
:
as
after
their
particular
Repentance
for
some
particular
Sin
he
is
fallen
into
;
so
after
special
endeavour
,
yea
,
and
success
too
,
in
mortifying
that
Sin
,
he
is
not
absolutely
secured
from
every
act
of
it
for
the
future
:
for
though
a
mans
Pardon
(
as
it
imports
a
freedom
from
eternal
Condemnation
)
be
perfect
,
yet
neither
is
Repentance
nor
Mortification
perfect
.
Now
to
clear
this
,
Let
us
consider
,
1.
The
gracious
encouragements
God
hath
given
to
such
,
Jer.
3.1
.
Isa.
55.7
,
compare
with
ver.
3.
His
Covenant
does
not
secure
against
every
Relapse
,
but
it
secures
the
multiplication
of
pardon
,
Jer.
3.14
,
19
,
23.
Hos.
14.4
;
Back-sliding
supposes
some
former
recovery
:
Mark
there
the
ground
of
what
's
promised
,
I
'le
love
them
freely
;
the
falling
into
such
Relapses
is
the
highest
provocation
to
God
,
and
a
Sin
against
most
love
;
and
Recovery
from
such
,
is
the
notable
effect
,
and
Signal
discovery
of
the
greatness
and
freeness
of
Gods
Love
.
Consisider
,
2.
That
the
mortification
of
such
a
particular
Sin
,
gives
a
man
a
greater
advantage
against
that
Sin
,
and
puts
at
some
greater
distance
than
from
other
Sins
;
yet
this
advantage
against
this
,
and
distance
from
it
,
is
only
gradually
,
more
than
against
or
from
other
Sins
,
and
so
makes
the
return
of
it
not
so
probable
or
easie
(
and
if
it
return
,
do
aggravate
it
)
,
but
not
impossible
,
more
than
the
return
of
any
other
Sin
;
especially
,
when
we
consider
,
that
that
Sin
,
which
by
the
first
sanctifying
work
of
the
Spirit
was
in
a
special
manner
opposed
and
mortified
,
may
yet
recover
.
And
3.
The
advantage
that
the
most
holy
man
has
over
the
most
mortified
Corruption
,
is
of
the
same
kind
:
but
for
degrees
,
much
below
the
advantage
that
Adam
in
Innocency
had
over
every
Sin
,
and
so
is
not
able
to
secure
it self
;
the
strongest
Grace
cannot
preserve
it self
from
the
most
mortified
Corruption
.
Hence
the
Believer
must
watch
and
pray
,
and
depend
for
asstance
against
it
,
else
he
should
more
easily
fall
into
it
,
than
Adam
did
into
sin
.
It
's
true
,
there
are
Promises
ascertaining
the
Believers
preservation
from
the
dominion
of
Sin
,
and
his
final
Conquest
over
Sin
:
(
whereas
Adam
in
Innocency
had
no
promise
of
the
like
nature
)
but
there
is
no
word
(
I
know
of
)
in
the
Bible
,
that
ascertains
the
Believers
preservation
from
every
act
of
that
Corruption
,
which
through
the
Spirit
he
has
particularly
mortified
.
4.
There
wants
not
Examples
of
the
Saints
relapsing
into
Sins
:
as
Sampson
,
Judg.
16.1
,
4
;
Abrahams
twice
denying
his
Wife
;
the
Disciples
twice
contending
for
Supremacy
;
Jehoshaphats
instance
is
remarkable
,
2
Chron.
18.1
,
2
,
31
,
32
,
&
19.2
:
yet
ch.
20.
v.
35
,
he
Relapses
.
Not
to
instance
several
things
related
of
Peter
.
These
Examples
,
though
they
do
not
answer
in
every
circumstance
to
the
case
proposed
:
yet
by
plain
consequence
they
confirm
our
Position
.
For
if
a
Believer
may
act
contrarily
to
that
grace
which
is
strongest
in
him
,
and
may
be
overtaken
with
that
Sin
,
or
an
act
of
that
Corruption
which
is
weakest
,
and
that
over
and
over
again
(
as
was
Abraham
and
Peter
)
:
then
there
is
no
degree
of
Mortification
that
secures
him
from
repeating
an
act
of
that
lust
that
is
mortified
.
If
any
say
,
that
though
Mortification
do
it
not
,
yet
true
Repentance
does
it
?
I
answer
,
If
true
Repentance
does
it
,
it
's
either
from
the
nature
of
Repentance
,
or
some
special
promise
of
Grace
made
to
the
Penitent
:
Not
the
former
:
For
1.
The
nature
of
Mortification
should
rather
secure
from
it
.
2.
If
true
Repentance
at
first
Conversion
do
it
not
,
why
should
it
do
so
afterward
?
Not
the
2d
:
Let
that
Promise
be
produced
:
what
ever
Promise
(
that
I
know
of
)
can
be
produced
,
will
plead
as
much
against
a
Believers
falling
into
any
Sin
,
which
at
his
first
Conversion
he
did
truly
repent
of
.
But
to
prevent
Abuses
of
what
's
said
;
Let
me
admonish
you
,
1.
That
there
are
some
Sins
,
which
Paul
calls
dead
works
,
Heb.
6.1
;
Peter
calls
them
mens
old
sins
,
viz.
which
they
had
lived
in
before
Conversion
,
Ephes.
2.1
,
9
:
and
the
pollution
of
the
world
,
2
Pet.
2.19
;
in
these
the
whole
World
wallowed
before
Christ's
Coming
.
A
Relapse
into
these
he
speaks
of
as
dangerous
,
Ephes.
2.2
,
19
,
20
,
21.
Much
debate
there
was
about
this
of
old
:
and
many
utterly
refused
to
re-admit
such
into
their
Communion
,
as
in
times
of
Persecution
did
comply
with
Idolaters
,
and
returned
to
Idolatry
;
which
was
the
chief
of
these
old
Sins
that
Peter
mentions
,
1
Ep.
4.3
.
And
I
doubt
not
,
but
in
the
debate
that
arose
thereupon
,
there
were
extreams
on
both
hands
:
those
that
fell
upon
the
one
hand
,
were
many
,
and
by
their
multitude
helped
to
carry
the
decision
of
the
Question
in
their
favour
:
and
the
promiscuous
re-admission
of
such
,
tended
to
the
Corruption
of
the
Church
ever
after
;
yet
on
the
other
hand
,
I
dare
not
deny
,
but
a
godly
man
may
be
intangled
again
in
some
act
of
these
old
sins
,
through
the
force
of
some
great
or
sudden
temptation
.
Yet
I
must
add
,
that
it
is
a
rare
case
;
the
fixed
bounds
how
far
,
and
how
often
,
God
doth
not
determinately
set
in
his
Word
;
I
think
the
Lord
does
not
ordinarily
suffer
his
people
to
fall
again
and
again
into
those
gross
acts
of
Sin
:
though
we
cannot
say
,
but
they
may
be
overtaken
with
Passion
,
Pride
,
inordinate
love
to
the
World
,
which
though
no
less
sinful
in
their
own
nature
,
yet
in
their
inward
actings
are
not
so
scandalous
,
nor
such
occasions
to
others
to
blaspheme
.
Nor
can
we
deny
but
that
there
may
be
,
and
will
be
some
lustings
towards
the
gross
actings
of
these
old
sins
:
But
the
acting
over
of
them
,
I
think
rare
.
A
man
may
fall
into
some
other
heinous
sin
of
another
nature
with
more
ease
:
for
mortification
of
a
particular
lust
does
in
an
especial
manner
advantage
a
man
against
the
return
of
that
;
though
it
weaken
the
whole
man
of
sin
,
yet
it
weakens
that
particular
lust
in
special
.
Hence
there
is
often
a
change
of
the
godly
mans
greatest
Corruption
,
and
he
gets
some
special
advantage
against
that
which
sometime
did
most
prevail
,
and
another
lust
comes
in
its
room
,
which
shews
the
strength
of
the
body
of
sin
:
yet
disproves
not
the
truth
of
the
mortification
of
the
former
prevailing
lust
.
For
the
2d
Case
mentioned
,
viz.
of
those
who
after
some
serious
endeavours
to
mortifie
Sin
,
find
their
Corruptions
more
lively
than
formerly
.
In
answer
to
this
Case
:
1.
If
Corruptions
break
forth
more
than
formerly
,
it
's
the
same
with
the
former
Case
:
and
thy
safest
course
is
not
to
stand
disputing
thy
state
before
that
,
but
to
study
acquaintance
with
the
depths
of
Sin
in
thee
,
and
in
the
humble
broken-hearted
sense
thereof
,
to
fly
unto
Jesus
Christ
for
pardon
and
for
grace
to
sanctifie
thy
Soul
,
and
to
mortifie
Sin
.
If
they
be
only
more
stirring
inwardly
than
before
,
and
so
seem
more
strong
;
it
is
a
Case
commonly
incident
to
such
of
the
people
of
God
,
as
before
their
regeneration
were
careful
to
walk
blamelesly
,
and
were
morally
educated
,
and
such
as
were
formal
in
Religion
.
And
1.
This
may
proceed
from
the
malice
of
Satan
,
who
when
his
interest
in
the
Soul
,
was
not
brangled
,
made
no
great
noise
;
Now
as
the
Dog
is
put
to
the
Door
,
he
howls
to
be
in
again
;
so
he
blows
the
Trumpet
to
an
insurrection
and
intestine
war
in
the
Soul
,
and
if
it
were
possible
would
have
possession
again
,
or
have
the
Soul
back
into
bondage
again
;
and
this
the
holy
Lord
suffers
,
to
manifest
the
strength
of
his
Grace
,
and
that
he
may
,
having
brought
forth
the
strength
of
indwelling
sin
,
have
occasion
with
more
observation
to
discomfit
them
.
As
sometimes
Rulers
,
in
policy
let
some
discontented
party
break
out
,
on
purpose
to
ruine
them
more
effectually
.
2.
It
may
be
,
thy
inward
Corruption
is
not
stronger
than
it
was
,
but
spiritual
light
and
gracious
tenderness
may
be
growing
;
the
Spirit
now
may
be
opening
up
the
depths
of
thy
Corruption
.
And
this
the
Lord
usually
does
by
degrees
,
as
he
dealt
with
Ezekiel
in
a
like
case
,
Chap.
8.6
,
7
,
9
,
12
,
13
,
15.
(
where
mark
,
that
they
had
put
a
wall
between
God
and
them
)
,
he
is
shewed
greater
and
greater
Abominations
;
so
the
secret
Chambers
of
Sin
are
opened
up
,
and
thou
sees
that
which
makes
thee
tremble
,
and
abhor
thy self
more
than
ever
:
for
the
first
saving-Conviction
does
not
convince
to
the
utmost
;
the
first
saving-light
shines
not
into
every
Corner
(
or
at
least
not
so
brightly
,
that
the
man
can
dive
into
all
the
mystery
of
Sin
within
)
but
leaves
room
for
after-discoveries
:
such
Complaints
as
Pauls
,
Rom.
7.24
,
are
rather
the
fruit
of
growing-discoveries
of
Sin
,
and
growing
Mortification
,
than
of
the
growing
power
of
Sin
;
Bless
the
Lord
for
such
discoveries
,
for
they
are
necessary
to
the
mortification
of
Sin
.
3.
It
may
be
,
thou
wast
going
about
to
establish
thine
own
righteousness
;
and
the
Lord
sees
it
meet
to
fright
away
such
thoughts
,
by
suffering
Satan
to
rake
up
the
Dunghil
of
thy
Corruptions
:
when
thou
art
aiming
at
such
a
measure
of
holiness
,
and
freedom
from
Sin
,
in
the
strength
of
thy
own
endeavours
,
and
with
a
secret
neglect
of
the
imputed
Righteousness
of
Christ
;
and
when
thou
will
not
make
use
of
that
,
till
thou
hast
overcome
such
a
Corruption
,
and
will
not
maintain
thy
Justification
without
such
a
measure
of
Sanctification
,
and
Mortification
;
I
think
not
strange
,
if
God
should
let
open
the
sluce
of
thy
Corruption
,
to
constrain
thee
to
hold
by
the
righteousness
of
Christ
for
Justification
,
and
also
on
his
Spirit
for
the
mortifying
of
thy
Corruptions
,
and
to
live
by
faith
in
Christ
,
both
for
Righteousness
,
and
Sanctification
or
Holiness
;
and
to
seek
neither
of
these
,
nor
any
part
of
them
any
other
way
:
for
it
may
be
,
if
thou
be
not
proud
of
thy
Righteousness
(
to
thy
own
sense
)
yet
thou
may
think
too
much
of
thy
own
strength
(
indeed
the
one
is
rarely
or
never
really
separated
from
the
other
:
for
wheresoever
a
man
thinks
he
has
one
of
these
,
he
seeks
the
other
also
.
Hence
,
there
are
none
erroneous
in
the
point
of
Free-will
and
Grace
,
but
they
err
also
in
the
doctrine
of
Justification
,
&
e
contra
,
Isa.
45.24
,
)
and
lay
too
much
stress
on
the
strength
,
at
least
of
the
sincerity
of
thy
purposes
and
endeavours
against
Sin
.
These
can
no
more
secure
thee
against
Sin
,
than
a
single
thred
can
hold
a
Ship
at
Anchor
in
a
storm
;
the
Lord
will
teach
thee
the
necessity
of
this
Method
in
the
Text
,
by
the
Spirit
to
mortifie
Sin
.
And
this
leads
us
to
an
Answer
to
that
great
Question
;
How
it
comes
that
the
godly
are
so
strangely
intangled
in
sin
,
after
so
many
Promises
to
God
,
and
purposes
against
Sin
?
They
decree
the
death
of
Sin
,
but
it
is
not
established
:
Here
the
matter
lies
;
they
take
not
in
the
Spirit
's
assistance
,
in
their
promises
and
purposes
,
nor
in
their
endeavours
,
to
answer
their
promises
:
there
's
some
tang
of
self-sufficiency
,
that
marrs
all
such
vain
brags
as
Peters
are
,
Cords
that
are
easily
broken
:
and
his
opinion
of
self-ability
discovered
it self
by
his
supposition
,
Though
all
men
should
deny
thee
;
He
might
well
have
said
,
Lord
,
I
would
deny
thee
,
though
all
men
should
:
But
he
speaks
,
as
if
there
were
some
peculiar
Ability
in
him
to
resist
Temptations
,
and
his
purpose
was
like
Sampson's
green
wit
hs
:
such
suppositions
are
hazardous
and
suspicious
,
though
useful
,
if
managed
with
humility
.
It
's
a
great
mysterie
(
says
one
)
to
purpose
so
,
as
yet
to
believe
we
can
do
nothing
:
and
also
to
believe
,
that
Christs
strength
is
as
effectual
for
mortifying
such
a
lust
,
as
if
it
were
our
own
.
And
I
add
,
3.
To
endeavour
as
industriously
,
as
if
we
could
do
all
alone
:
and
indeed
,
it
's
through
ignorance
or
neglect
in
all
these
that
our
purposes
miscarry
;
Pride
hinders
the
first
,
Unbelief
the
second
,
and
Sloth
the
third
.
There
are
other
reasons
also
:
therefore
let
me
ask
you
,
2dly
,
Do
you
think
that
Purposes
or
Promises
,
yea
,
or
Vows
,
can
break
the
inclination
to
sin
,
of
themselves
?
or
break
the
cursed
union
that
's
between
the
heart
and
Sin
?
They
are
ordinarily
the
effects
of
strong
Convictions
,
which
do
alway
disingage
the
heart
and
affections
to
sin
:
and
when
these
are
not
loosed
from
Sin
,
no
bonds
will
be
strong
enough
.
I
have
formerly
shewn
you
,
that
Convictions
may
make
a
man
purpose
;
yea
,
and
pray
also
against
Sin
,
when
the
heart
and
affections
may
secretly
dissent
and
desire
that
God
should
not
hear
;
and
if
the
affections
seem
at
any
time
to
conspire
with
an
enlightned
Judgment
against
Sin
,
yet
they
are
exceeding
mutable
and
unfixed
:
and
when
they
are
low
,
or
rather
byassed
the
other
way
,
no
wonder
our
purposes
be
ineffectual
.
3.
They
sometimes
miscarry
by
reason
of
some
sinistrous
ends
:
may
be
you
are
ashamed
of
your
passions
,
or
you
are
affraid
your
corruptions
should
make
some
eruption
,
to
your
disgrace
and
infamy
;
or
you
intend
to
bottom
your
hopes
upon
the
grave
of
such
a
lust
;
or
you
design
freedom
from
such
an
impetuous
lust
,
rather
for
your
own
ease
and
quiet
,
than
out
of
love
to
holiness
,
or
hatred
to
sin
.
And
some
resolve
and
engage
against
sin
,
only
to
shift
,
and
for
the
time
put
by
a
present
challenge
for
what
is
done
,
without
any
more
of
it
;
or
to
be
an
excuse
for
letting
a
good
frame
of
spirit
go
,
or
at
least
to
ease
the
mind
,
as
if
ingaging
were
performing
.
But
it
may
be
some
have
such
experience
of
the
treachery
of
their
hearts
,
that
having
purposed
so
often
,
and
yet
failed
,
they
think
it
in
vain
for
them
to
take
up
new
resolutions
;
yea
,
having
broken
their
promises
that
they
made
,
to
abstain
from
such
a
sin
,
they
think
it
better
to
promise
no
more
,
and
come
under
no
more
engagements
against
sin
.
Answ.
1.
It
is
not
Arbitrary
to
us
to
bind
our selves
against
sin
:
we
are
obliged
to
fortifie
our selves
against
it
,
as
strongly
as
we
can
,
and
to
fortifie
our
resolutions
,
by
promises
to
,
and
Covenants
with
God
,
against
sin
.
And
sure
such
as
do
not
so
,
are
more
easily
prevailed
against
,
and
are
sooner
intangled
:
If
many
Cords
bind
you
not
,
the
one
of
a
simple
resolution
will
not
;
but
may
be
two
or
three
will
,
when
one
will
not
.
If
you
purpose
to
mortifie
sin
,
be
sincere
:
why
will
you
not
corroborate
it
?
but
here
appears
the
treachery
of
our
hearts
;
we
will
certainly
sin
,
think
we
.
And
since
it
must
be
,
we
indeavour
that
it
be
as
little
trouble
to
us
as
may
be
,
that
our
sin
may
want
those
aggravations
which
make
it
biting
and
stinging
to
our
Consciences
.
Finally
,
I
doubt
the
Lord
letteth
the
man
fall
that
will
not
engage
,
because
his
refusal
saith
as
much
,
as
he
trusted
not
God
for
his
assistance
to
perform
or
keep
his
engagements
.
But
is
not
sin
after
special
engagements
against
it
,
more
heinous
than
if
there
had
been
none
?
Answ.
1.
He
is
more
accessary
to
his
own
sin
,
in
not
using
all
Gods
ways
for
preventing
it
;
and
he
sins
more
unexcusably
in
omitting
that
which
was
in
his
power
to
do
;
as
on
the
other
hand
,
the
man
that
performs
his
engagements
to
God
,
is
more
acceptable
to
him
than
he
that
simply
forbears
sin
,
inasmuch
as
it
manifests
a
greater
abhorrence
of
sin
,
and
manifests
a
regard
to
a
double
Command
,
viz.
of
abstinence
from
such
a
sin
,
and
of
keeping
our
promise
or
vow
to
God
;
the
simple
forbearance
of
sin
is
a
compliance
with
a
single
Command
,
and
doth
not
manifest
so
much
of
the
mans
aversion
to
sin
.
If
any
ask
then
,
how
shall
we
purpose
and
ingage
against
sin
,
so
as
we
may
be
disintangled
of
it
,
and
effectually
get
it
mortified
?
Answ.
1.
Be
sure
you
be
sincere
in
them
.
2.
Be
sure
your
affections
concur
with
your
judgment
,
else
they
will
intangle
you
yet
.
3.
See
that
you
be
also
deliberate
,
and
that
your
resolutions
and
engagements
against
such
a
lust
be
not
only
from
the
present
heat
of
affections
.
4.
Strive
to
keep
such
a
frame
as
you
had
when
you
engaged
that
awe
of
God
,
and
that
hatred
of
sin
you
then
had
;
and
be
often
thinking
on
your
engagements
,
humbling
your selves
for
the
least
breaches
of
them
,
5.
Take
in
the
Spirit
's
assistance
in
your
purposes
and
endeavours
.
6.
If
one
engagement
bind
not
strongly
enough
,
we
must
renew
and
multiply
them
.
If
one
knot
hold
not
(
says
one
)
we
must
cast
more
,
that
we
may
never
want
some
bond
over
our
head
.
And
whereas
our
breaches
aggravate
our
sin
,
we
must
bring
the
aggravations
,
together
with
the
rest
of
our
sins
,
to
Jesus
Christ
,
for
pardon
,
and
maintain
our
peace
(
says
he
)
rather
by
repeated
acts
of
Faith
and
Repentance
,
and
by
often
washing
our selves
from
the
filth
of
these
sins
,
than
by
pleading
no
breach
at
all
;
and
see
that
you
suffer
not
the
guilt
of
the
smallest
breach
to
lye
for
any
while
unrepented
of
,
lest
it
make
way
for
more
and
greater
breaches
.
Thus
you
see
how
a
poor
creature
may
keep
up
his
hope
of
eternal
life
,
and
assurance
of
interest
in
God
,
when
he
is
under
convictions
of
many
breaches
with
God
,
and
great
short-coming
in
mortification
.
I
add
another
Consideration
to
this
:
know
that
our
engagements
against
sin
,
do
not
tye
us
to
be
altogether
without
sin
:
(
though
the
holy
law
of
God
doth
)
such
purposes
and
engagements
were
foolish
and
impossible
;
but
they
oblige
us
honestly
and
sincerely
to
wrestle
with
,
and
oppose
sin
:
we
cannot
oblige
our selves
to
overcome
it
,
but
to
use
the
means
which
are
in
our
power
against
it
;
and
to
leave
nothing
unessayed
,
that
we
think
to
help
will
mortifie
it
.
And
therefore
a
believer
may
plead
,
he
has
not
broke
his
engagements
,
notwithstanding
many
infirmities
,
and
many
stirrings
of
a
Corruption
;
yea
,
even
when
there
is
some
visible
out-breaking
of
it
,
seeing
we
do
not
,
nor
cannot
absolutely
oblige
our selves
as
to
the
event
:
he
may
even
in
this
case
say
,
(
in
an
Evangelick
sense
)
that
he
has
not
broken
with
God
,
Psal.
44.17
.
his
Conscience
bearing
him
witness
,
that
he
dealt
not
falsly
with
him
.
And
that
he
bound
himself
to
nothing
,
but
what
he
intended
to
perform
,
and
what
he
had
actually
endeavoured
in
some
measure
to
perform
;
and
when
he
is
overcome
by
sin
,
he
yields
not
,
consents
not
,
approves
not
,
delights
not
in
it
;
But
dissents
,
protests
,
and
crys
out
,
as
a
chast
woman
when
forced
,
and
is
made
more
watchful
,
and
more
fearful
to
be
overtaken
again
,
every
time
he
gets
up
;
and
knowing
the
treachery
of
his
heart
,
dreads
it
:
as
one
recovering
from
a
dangerous
disease
dreads
the
return
of
it
,
when
he
had
rather
dye
than
return
again
to
it
:
when
his
heart
bleeds
for
the
abuse
of
Gods
Grace
.
In
this
case
thou
mayest
maintain
thy
peace
,
and
there
's
ground
of
hope
,
that
Grace
shall
in
the
end
be
victorious
over
thee
.
I
speak
to
such
as
are
ready
to
dispond
(
if
others
will
needs
abuse
it
,
upon
their
peril
be
it
)
Shall
I
sin
and
break
with
God
,
and
repent
and
engage
a-new
?
and
again
break
,
and
again
engage
?
shall
I
defile
my self
,
and
wash
?
and
again
defile
and
wash
?
If
this
be
not
to
cast
my self
out
of
Covenant
with
God
,
and
abuse
his
grace
,
what
is
it
?
can
this
consist
with
begun-mortification
?
But
knowest
thou
not
,
that
every
sin
against
God
,
yea
against
thy
Covenant
with
God
,
does
not
dissolve
the
Covenant
?
Jer.
3.1
,
4
,
12
,
13
,
14
,
19
,
23.
See
1
Joh.
2.1
,
2.
It
answers
thy
case
fully
:
his
mercy
is
not
narrower
than
ours
,
which
should
extend
beyond
seventy-seven
times
;
he
heals
backslidings
more
than
so
many
times
.
The
last
Case
I
shall
speak
to
,
is
that
of
such
as
are
in
doubt
about
their
condition
,
because
they
find
not
mortification
growing
,
but
the
strength
of
sin
is
much
the
same
it
was
long
ago
.
Answ.
Some
are
sinfully
curious
in
enquiring
after
the
measure
of
their
progress
in
holiness
and
mortification
,
that
they
may
glory
in
it
;
but
for
a
man
to
search
out
his
own
glory
,
is
not
glory
,
Prov.
25.27
.
And
sometimes
to
prevent
this
,
the
Lord
hides
the
advantages
they
have
over
sin
,
from
some
of
his
people
;
he
draws
a
vail
over
their
graces
and
attainments
,
and
discovers
the
strength
of
their
sin
,
that
he
may
necessitate
them
to
make
more
use
of
Christ
,
both
for
righteousness
and
sanctification
.
And
indeed
,
according
to
the
usual
chance
of
war
,
there
are
so
many
turns
and
vicissitudes
in
the
success
that
sin
and
grace
have
against
each
other
,
that
one
can
hardly
judg
of
the
measure
of
his
mortification
:
for
he
that
is
victorious
one
day
,
yea
,
one
hour
,
is
led
captive
the
next
.
I
did
formerly
give
some
discoveries
of
short-comings
in
mortification
:
Now
if
thou
would
know
thy
progress
in
it
,
1.
How
stands
thy
heart
affected
to
the
things
of
the
world
,
that
feed
sin
within
?
are
they
lower
in
thy
esteem
?
the
weak
Disciples
were
contending
for
precedency
the
night
their
Master
was
taken
from
their
head
;
yet
after
,
we
find
even
the
Apostle
born
out
of
time
,
counting
that
and
all
things
loss
,
&c.
Phil.
3.7
.
Knowest
thou
better
how
to
part
with
them
?
canst
thou
distinguish
between
complaining
of
God
,
and
complaining
to
him
for
want
of
them
?
Angry
Jonas
evidenced
little
mortification
.
2.
How
carry
you
in
reference
to
others
,
or
to
the
society
you
are
in
?
Flattery
,
Contention
,
or
Envy
,
(
the
ordinary
diseases
of
unmortified
souls
)
bewray
want
of
mortification
,
or
great
short-coming
in
it
.
3.
How
carry
you
in
reference
to
temptations
,
especially
when
they
come
in
time
of
duties
?
does
the
heart
rise
,
recoyl
?
is
it
frighted
at
them
?
or
is
it
easily
set
on
fire
,
at
least
brought
to
treating-terms
.
4.
How
carriest
thou
in
reference
to
reproofs
?
a
mortified
man
will
bear
well
with
them
,
whether
they
be
well
managed
or
not
.
Asa
bewrayed
much
want
of
mortification
;
it
argues
strong
corruption
when
a
reproof
wakens
it
,
and
occasions
more
sin
.
But
take
some
marks
of
further
proficiency
in
mortification
,
1.
Hast
thou
a
fixed
resolution
to
seek
thy
hearts
ease
,
rest
,
and
satisfaction
in
God
alone
,
and
that
in
the
heaviest
and
most
calamitous
time
?
Heb.
3.18
.
Is
thy
expectation
purely
from
him
?
and
if
thou
hast
a
competence
,
or
may
be
,
abundance
of
the
good
things
of
this
world
,
yet
are
all
thy
springs
in
him
?
and
when
thou
wantest
,
canst
thou
take
Gods
bill
of
exchange
,
and
believe
that
all
will
be
answered
either
here
,
or
in
the
land
where
holiness
and
glory
dwell
?
2.
Dost
thou
put
thy
mouth
in
the
dust
,
when
under
Gods
rod
?
dost
thou
adore
the
wisdom
of
God
,
in
chusing
such
a
rod
for
thee
?
does
private
afflictions
melt
thee
,
or
break
thee
?
Impatience
argues
a
great
degree
of
Impenitency
,
and
unmortifiedness
.
If
the
liveliness
of
sin
be
thy
grief
,
thou
wilt
be
content
that
he
should
rid
thee
of
it
,
and
make
thee
partaker
of
his
holiness
,
any
way
he
will
;
canst
thou
submit
to
desertions
,
I
mean
,
so
as
to
keep
up
thy
love
to
God
,
and
thy
purpose
to
call
on
him
night
and
day
,
and
in
the
morning
to
prevent
him
with
thy
prayer
?
Psal.
88.
&
22.1
,
2.
Can
you
wait
the
Lords
time
?
can
you
after
the
greatest
earnestness
in
prayer
,
make
a
reference
to
his
good
pleasure
?
does
the
case
of
the
Church
of
God
afflict
thee
more
than
thy
private
case
?
or
canst
thou
not
sit
down
quiet
with
thy
personal
accommodations
,
when
thy
conscience
tells
thee
that
thou
art
accessary
to
the
common
calamities
of
others
,
as
David
?
3.
Canst
thou
retrench
thy self
in
what
God
allows
thee
,
when
the
using
of
thy
liberty
is
like
to
be
a
stumbling
to
the
weak
?
1
Cor.
8.
Rom.
15.
4.
Are
spiritual
pollutions
as
loathsome
to
thee
,
as
bodily
sins
?
or
rather
,
is
thy
greatest
care
to
keep
thy
heart
pure
.
O
,
but
those
who
cannot
overcome
the
bordering-Towns
or
Castles
of
a
Land
,
are
sar
from
overcoming
the
whole
Land
.
I
shall
shut
up
all
with
some
uses
that
we
should
make
of
these
remainders
of
sin
in
us
;
which
by
our
utmost
diligence
we
cannot
fully
mortifie
.
1.
When
thou
observes
the
strength
,
even
of
the
broken
forces
of
sin
,
which
thou
would
earnestly
expel
,
and
yet
art
not
able
;
thou
must
needs
see
cause
to
ascribe
the
begun
destruction
of
sin
,
and
conquest
over
it
,
not
to
thy
own
ability
or
free-will
,
but
to
the
grace
of
God
;
and
indeed
,
if
every
man
have
sufficient
power
to
cast
down
sin
from
its
dominion
,
and
to
give
it
a
deadly
wound
,
it
is
strange
that
no
man
should
have
power
totally
to
destroy
it
,
or
to
kill
it
out-right
:
for
he
that
may
do
the
greater
,
may
do
the
less
.
The
Hypothesis
of
effectual
grace
,
does
easily
solve
the
doubt
,
and
refers
the
reason
that
sin
is
not
destroyed
wholly
in
every
believer
,
to
the
good
pleasure
of
God
:
but
the
Hypothesis
of
free-will
and
sufficient-grace
will
never
do
it
.
2.
Let
the
feeling
of
the
reliques
of
sin
,
further
self-denial
,
and
humility
,
and
hide
pride
from
thine
eyes
,
2
Cor.
12.7
.
Let
them
provoke
the
lively
exercised
,
and
train
thee
up
in
prayer
.
ver
8
,
For
this
I
besought
the
Lord
,
&c.
and
in
dependance
,
ver.
9
,
My
grace
is
sufficient
for
thee
,
&c.
Admire
the
freeness
of
his
grace
,
and
the
greatness
of
his
power
in
carrying
a
poor
weak
Creature
to
heaven
,
which
is
more
wonderful
than
the
carrying
of
a
small
burning
Candle
through
the
tempestuous
and
blustering
air
.
3.
See
the
ugliness
and
the
treachery
of
the
old
man
,
and
the
misery
that
Christ
came
to
deliver
from
.
If
you
credit
not
what
the
word
says
of
it
,
see
it
in
your selves
:
see
the
enmity
that
is
in
your
nature
to
God
.
If
you
see
not
evil
enough
in
one
lust
,
look
on
more
:
had
you
only
seen
this
at
your
first
Conversion
,
you
might
have
forgot
the
sin
and
miisery
the
Lord
has
delivered
you
from
.
4.
Let
this
provoke
compassion
to
such
as
are
in
bondage
to
sin
;
and
meekness
to
such
as
through
weakness
fall
and
are
intangled
with
sin
,
Gal.
6.1
.
Tit.
3.2.5
.
Let
this
confirm
you
also
in
the
doctrine
of
Justification
by
free-grace
:
all
natural
men
go
about
to
establish
their
own
righteousness
;
and
in
the
renewed
man
there
's
often
some
Inclination
to
it
,
and
some
neglect
of
Christs
righteousness
(
this
inclination
may
rise
when
other
lusts
are
almost
buried
.
It
troubled
Mr.
Knox
when
he
was
near
to
die
,
yet
was
quickly
overcome
)
even
when
we
have
most
need
of
it
:
And
hence
our
confidence
grows
,
as
inherent
righteousness
grows
.
O
,
what
then
would
we
have
done
,
were
there
no
sin
in
us
,
nothing
to
necessitate
us
to
flie
to
Christs
righteousness
;
if
as
it
is
,
there
's
some
inclination
,
either
to
set
up
our
own
alone
,
or
in
conjunction
with
Christ's
!
The
Lord
will
have
his
people
looking
both
on
their
Justification
and
sanctification
every
day
,
as
new
gifts
;
and
that
song
to
be
daily
in
our
mouths
,
Psal.
103.1
,
3.
Lastly
,
Be
longing
for
the
coming
of
Christ
,
and
for
thy
full
redemption
;
welcome
him
for
this
final
deliverance
from
sin
:
Let
this
commend
heaven
to
you
,
and
make
it
heaven
indeed
.
Mr.
Carmichael's
Three
last
Sermons
GEN.
III.
15.
I
'le
put
enmity
between
thee
and
the
woman
,
and
between
thy
seed
and
her
seed
:
it
shall
bruise
thy
head
,
and
thou
shalt
bruise
his
heel
.
THE
poor
mans
head
was
now
upon
the
block
:
and
lo
,
here
's
the
first
intimation
of
Relief
.
Sin
and
misery
was
now
got
into
the
World
,
and
mankind
was
now
in
a
hopeless
and
helpless
condition
;
and
here
's
the
first
break
of
day
,
and
dawning
of
Deliverance
,
and
the
first
discovery
of
Compassion
,
grace
,
and
tender
mercy
of
God
to
Sinners
.
In
the
words
we
have
,
1.
A
Promise
of
deliverance
wrapt
up
in
a
Threatning
against
the
Serpent
.
2.
A
hint
of
the
manner
of
mans
deliverance
,
and
of
the
Serpents
Ruin
.
For
the
Explication
of
the
words
:
1.
They
are
directed
to
the
Serpent
,
by
which
is
to
be
chiefly
understood
,
Satan
,
called
the
old
Serpent
,
the
Devil
:
for
,
though
some
part
of
the
Threatning
belong
to
the
Instrument
he
used
,
ver.
14
:
yet
it
's
plain
,
from
comparing
the
Text
with
Rom.
5.11
,
12
,
13
,
&
16.20
.
1
John
3.8
.
Rev.
20.2
,
3
,
that
Satan
is
mostly
meant
.
It
cannot
be
conceived
,
how
〈…〉
●●eature
should
have
been
capable
of
such
a
Plot
against
the
glory
of
God
,
and
the
happiness
of
Man
;
nor
how
it
should
have
managed
it
with
speech
,
and
so
much
seeming-Reason
.
Some
say
,
That
God
indued
the
Serpent
with
Reason
and
Speech
for
that
season
;
but
that
is
no
small
reflection
on
God
;
indeed
,
being
used
by
Satan
as
the
Instrument
,
it
is
involved
in
the
Curse
,
and
is
become
hateful
to
man
:
there
is
an
enmity
between
man
and
it
;
and
the
sight
of
it
,
ought
to
quicken
our
enmity
against
Satan
:
yet
every
one
of
them
have
nor
their
head
bruised
,
and
but
very
few
of
mankind
have
their
heel
bruised
by
that
Creature
:
so
that
we
must
not
understand
it
literally
.
By
the
Woman
,
is
not
meant
Evah
only
,
or
one
individual
;
hence
,
some
infer
that
there
's
a
bitterer
enmity
between
Satan
and
the
Woman
,
than
between
him
and
men
,
that
Sex
being
the
weakest
and
most
subject
to
fears
and
suspitions
,
and
so
the
apter
to
conceive
hatred
.
By
the
seed
of
the
woman
is
to
be
understood
,
1
,
and
especially
,
Jesus
Christ
,
in
the
same
sense
,
that
he
is
called
the
seed
of
Abraham
,
of
David
.
Sometimes
seed
is
taken
collectively
for
a
Multitude
;
sometimes
for
a
single
or
particular
person
,
Gal.
3.16
,
To
Abraham
and
his
seed
were
the
promises
,
made
:
he
saith
not
,
and
to
seeds
,
as
of
many
:
but
of
one
,
and
to
thy
seed
,
which
is
Christ
.
It
was
Christ
then
that
was
mainly
meant
by
seed
,
in
the
promise
to
Abraham
,
Gen.
12.1
,
2
,
3
,
&
18.18
.
&
22.18
:
which
places
are
explicatory
of
this
seed
in
the
Text
,
and
a
confinement
of
this
Promise
to
the
Family
of
Abraham
.
Here
he
is
called
the
seed
of
the
woman
:
It
's
like
with
some
respect
to
his
taking
flesh
only
of
a
woman
,
Isa.
7.14
.
Yet
here
,
2.
We
must
also
take
in
Christ's
select
Seed
,
Heb.
2.13
,
compare
with
Rom.
16.20
.
For
they
are
parties
in
this
quarrel
and
enmity
:
they
have
their
heel
bruised
,
and
they
bruise
Satans
head
,
Rom.
16.20
.
And
seeing
all
that
's
here
said
of
the
womans
seed
,
agreeth
to
all
the
Elect
:
why
should
we
not
think
them
included
in
this
seed
?
yet
in
a
different
sense
,
the
enmity
and
victory
are
perfect
in
Christ
,
not
in
us
.
It
's
remarkable
,
that
when
the
Promise
is
made
concerning
the
seed
,
the
believing
Parents
are
included
;
hence
Gen.
22.17
,
I
will
multiply
thy
seed
:
Heb.
6.14
,
I
will
bless
thee
,
and
multiply
thee
:
even
so
when
the
promise
is
made
to
the
believing
Parent
,
the
believing
seed
are
included
.
Hence
Gen.
12.3
,
In
thee
shall
all
the
families
of
the
earth
be
blessed
,
Acts
3.25
;
the
Apostle
expounds
it
,
In
thy
seed
shall
all
the
kindreds
of
the
earth
be
blessed
:
the
enmity
then
is
not
only
between
Christ
personal
and
the
Devil
,
but
also
between
Christ
mystical
,
&c.
And
the
victory
over
Satan
is
promised
,
not
only
to
Christ
personally
considered
,
but
to
Believers
who
are
his
seed
:
yet
in
a
secondary
sense
only
,
Rom.
16.20
.
By
the
Serpents
seed
,
are
meant
the
Reprobate
World
:
for
so
they
are
called
,
Matth.
3.7
.
Matth.
23.33
,
Generation
of
vipers
.
John
8.44
,
Ye
are
of
your
father
the
devil
.
Acts
13.10
,
Child
of
the
devil
.
1.
Joh.
3.8
,
He
that
committeth
sin
is
of
the
devil
;
and
to
them
agree
what
is
spoke
of
the
Serpents
seed
,
viz.
their
enmity
and
opposition
to
the
godly
,
as
far
as
in
them
lyeth
.
By
the
Serpents
head
,
is
meant
his
craft
and
power
,
his
cunning
:
he
had
contrived
mans
ruin
,
this
policy
and
power
is
to
be
bruised
or
crushed
:
the
word
is
used
only
here
,
and
Job
9.17
,
He
breaketh
me
with
a
tempest
:
this
is
expounded
Joh.
12.31
.
Col.
2.14
,
15.
1
Joh.
3.8
.
heel
,
or
footstool
,
a
figurative
expression
;
also
intimating
the
ineffectualness
of
Satans
attempts
against
Christ
and
his
seed
:
he
may
wound
them
,
but
not
mortally
;
he
had
a
hand
in
bringing
Christ
to
the
Cross
,
thereby
he
wounded
his
heel
,
his
Humane
nature
,
but
that
brought
him
under
Christs
feet
:
some
think
it
,
(
Musculus
)
not
proper
to
attribute
bruising
to
Satan
,
and
therefore
render
Conouliel
,
he
shall
smite
his
heel
.
Tunius
thinks
there
is
nothing
here
attributed
to
Satan
,
as
if
he
could
hurt
Christ
or
his
Kingdom
:
but
that
the
word
imports
only
Satans
cunning
and
indirect
attempts
,
as
Gen.
49.17
;
and
that
when
he
is
just
about
to
bite
,
Christ
shall
tread
upon
him
,
Isa.
25.8
.
1
Cor.
15.53
,
57.
Some
think
the
Psalmist
has
an
eye
to
this
Promise
,
Psal.
49.6
,
26.
2.
We
have
in
the
words
the
manner
of
our
Deliverance
pointed
out
,
1.
Whence
it
has
its
rise
;
from
infinite
Wisdom
and
Mercy
,
I
will
put
.
2.
How
will
he
do
it
?
Hee
'l
break
that
league
and
friendship
that
sin
had
made
between
Man
and
the
Devil
;
from
this
their
sin
and
misery
had
it's
rise
.
Now
this
does
import
the
recovery
of
Man
to
favour
with
God
,
and
to
the
Image
of
God
;
for
while
man
abides
in
sin
,
this
friendship
lasts
,
John
8.44
,
His
work
he
does
.
But
what
shall
be
the
event
and
issue
of
this
Enmity
and
War
?
I
Answer
,
This
seed
of
the
woman
shall
conquer
Satan
,
and
destroy
his
Kingdom
;
but
first
he
must
suffer
by
Satans
means
,
and
have
his
heel
bruised
.
In
the
latter
part
of
the
words
,
the
singular
number
is
used
,
he
and
they
,
rather
than
thy
seed
;
because
Christ
was
to
vanquish
the
old
Serpent
,
who
seduced
our
first
Parents
:
and
he
being
destroyed
,
his
seed
perish
with
him
,
John
12.31
.
&
14.30
.
Now
it
's
observable
,
that
though
first
the
womans
seed
is
mentioned
,
which
meaneth
all
the
godly
which
were
to
come
of
her
:
yet
the
Pronoun
it
,
or
he
,
as
it
's
in
the
Hebrew
,
does
plainly
denote
some
single
person
,
viz.
Christ
;
the
vulgar
Edition
has
it
,
ipsa
,
as
if
it
respected
the
Woman
,
not
her
Seed
,
or
any
one
to
come
of
her
.
This
was
the
first
,
and
for
ought
we
know
,
the
only
Declaration
of
Gods
Purpose
about
our
Redemption
made
to
our
first
Parents
:
This
was
all
that
the
faith
of
the
people
of
God
had
for
some
Ages
to
live
upon
;
and
this
was
the
soundation
of
all
the
Religion
of
succeeding
Ages
,
and
to
which
all
the
Sacrifices
from
the
beginning
had
respect
.
There
be
some
that
would
hence
infer
,
the
Covenant
of
Grace
to
be
as
large
as
the
Covenant
of
works
,
and
the
one
to
be
made
with
all
mankind
as
well
as
the
other
;
and
that
all
mankind
had
some
Revelation
of
Christ
in
their
first
Parents
:
and
thus
they
think
to
weaken
that
Argument
against
universal
Redemption
,
taken
from
the
non-revelation
of
Christ
to
most
of
mankind
,
seeing
we
connot
suppose
God
to
have
really
intended
the
salvation
of
all
by
Christ
;
and
not
have
given
all
a
sufficient
Revelation
of
him
.
But
1.
Adam
is
never
spoke
of
in
Scripture
as
a
publick
person
in
respect
of
the
second
Covenant
,
as
he
is
in
respect
of
the
first
,
Rom.
5.15
,
16
,
17
,
18
;
had
Adam
been
guilty
of
Unbelief
,
and
so
have
forfeited
the
benefit
of
the
second
Covenant
,
that
had
not
prejudged
his
posterity
of
the
good
of
it
.
Now
it
is
certain
,
that
this
Revelation
of
Jesus
Christ
was
in
a
few
Ages
utterly
lost
;
and
no
wonder
,
considering
the
obscurity
of
it
,
and
mans
proneness
to
corrupt
all
divine
Revelations
and
Institutions
.
Indeed
,
all
the
Superstition
and
Idolatry
which
the
Apostate
world
fell
into
,
was
founded
on
an
Opinion
,
That
there
was
some
way
for
attaining
to
the
favour
of
God
;
but
what
that
way
was
,
they
were
in
a
few
Ages
as
ignorant
,
as
if
there
never
had
been
any
such
Revelation
:
and
the
knowledg
of
it
not
being
transmitted
to
Posterity
,
or
there
being
no
Revelation
made
of
it
to
them
,
by
no
Law
were
they
bound
to
know
it
,
and
so
shall
be
judged
only
by
the
Covenant
of
works
.
And
for
the
Heathens
Notion
of
a
possible
way
of
recovering
the
favour
of
God
;
whatever
it
was
founded
on
for
some
Ages
at
first
,
it
does
now
,
and
did
partly
then
,
proceed
from
the
mistakes
and
carnal
apprehensions
of
God
,
and
then
ignorance
of
their
exceeding
sinfulness
;
for
we
see
that
when
Adam
has
any
fresh
and
lively
sense
of
it
,
he
runs
away
from
God
,
Indeed
,
it
is
natural
to
apprehend
a
Natural
love
in
God
(
which
Arminians
call
Antecedent
love
)
strongly
inclining
him
to
the
salvation
of
all
:
which
destroys
Free-grace
,
and
is
as
unsuitable
to
the
nature
of
God
,
as
the
Jewish
Fables
of
Gods
afflicting
himself
in
a
secret
place
for
the
burning
of
the
Temple
,
and
for
their
Captivity
:
And
that
for
these
he
smites
his
breast
,
and
pours
two
tears
into
the
Ocean
every
day
;
so
the
Heathens
made
Jupiter
to
lament
the
Destinies
which
he
could
not
mend
;
and
the
Alcoran
makes
God
wish
well
to
Mahomet
,
but
cannot
free
him
from
death
.
But
to
conclude
this
;
Gods
discriminating
love
is
plain
from
this
first
promise
:
there
's
the
seed
of
the
Woman
,
and
the
seed
of
the
Serpent
.
The
Messiah
is
not
promised
to
all
:
Christ
the
seed
of
the
Woman
,
is
not
promised
to
the
seed
of
the
Serpent
,
nor
suffers
for
that
seed
;
Jesus
Christ
broke
the
Serpents
head
,
and
destroyed
Satan
as
a
publick
person
for
the
whole
elect
Seed
,
but
not
in
the
room
and
stead
of
the
seed
of
the
Serpent
:
yea
,
you
see
that
in
the
very
first
promise
of
Christ
,
there
are
some
excluded
,
viz.
all
the
Reprobate
,
called
the
Serpents
seed
:
their
enmity
is
foretold
as
soon
as
Christ
is
promised
,
and
their
ruin
is
foretold
as
soon
as
the
salvation
of
the
elect
Seed
;
and
indeed
if
we
observe
the
words
,
and
consider
the
Context
,
they
are
as
much
threatning
to
the
one
,
as
they
are
a
promise
to
the
other
.
The
Text
affords
great
variety
of
weighty
matter
:
I
shall
only
touch
upon
it
,
and
give
some
truths
from
the
words
.
We
see
that
there
is
an
established
enmity
,
and
irreconcilable
feud
between
Satan
and
his
followers
on
the
one
side
,
and
Christ
and
his
followers
on
the
other
:
Satan
gets
power
to
vex
and
trouble
the
Church
of
God
,
and
to
leave
some
marks
of
his
malice
upon
them
,
both
in
their
inward
and
outward
condition
;
but
Christ
with
his
followers
shall
at
length
utterly
overthrow
and
crush
him
.
And
O
,
what
a
sweet
Scripture
is
this
,
and
how
much
to
be
studied
!
here
's
the
Marrow
of
the
Old
and
New
Testament
,
and
the
first
out-breaking
of
Gods
Eternal
Council
,
and
glorious
Contrivance
about
fallen
Man
!
Observ
.
1.
That
God
did
not
leave
all
Mankind
to
perish
in
their
Apostacy
from
him
and
in
their
contracted
friendship
with
Satan
—
The
salvation
of
Sinners
was
now
as
near
to
an
Impossibility
as
could
be
;
Satan
knew
the
threatning
,
and
concluded
,
That
if
he
could
entice
man
to
sin
,
he
had
ruin'd
and
involved
him
in
as
remediless
Wrath
,
as
himself
was
under
:
he
knew
man
could
not
,
and
supposed
God
would
not
interpose
;
or
if
he
would
,
he
could
not
die
,
nor
suffer
;
therefore
Christ
must
be
Man
and
God
both
,
that
he
may
suffer
and
triumph
also
.
Satan
was
at
his
first
fall
cursed
;
he
is
again
for
his
accession
to
mans
sin
cursed
,
and
the
Beast
that
was
but
the
Instrument
,
is
cursed
,
ver.
14
,
The
earth
is
cursed
for
his
sake
;
ver.
17
,
yet
himself
is
not
cursed
.
And
here
appears
the
kindness
and
love
of
God
our
Saviour
;
(
he
will
not
have
us
looking
only
to
the
kindness
of
Christ
our
Saviour
,
but
chiefly
to
the
Fountain-love
of
God
)
,
Tit.
3.3
,
4
,
5.
Here
is
opened
up
the
Sealed-fountain
of
his
heart
,
which
no
sin
could
dry
up
:
Man
is
now
wholly
at
Free-graces
courtesie
,
and
yet
unmeet
for
mercy
:
but
Mercy
unasked
,
and
no
doubt
unexpected
,
steps
out
,
when
they
had
no
Confidence
to
ask
it
.
It
was
in
contemplation
of
this
promised
seed
,
that
they
were
for
a
moment
reprieved
,
that
the
sentence
of
Death
did
not
immediately
after
they
had
sinned
,
take
place
,
and
this
was
all
they
had
to
quiet
their
fearful
Consciences
with
.
The
womans
seed
dieth
(
which
upon
the
account
of
the
lowness
of
his
Humane
nature
,
and
his
overcoming
of
Death
,
is
called
but
the
bruising
of
his
heel
)
and
bruiseth
the
Serpents
head
,
which
carries
in
it
the
destruction
of
Death
,
for
thereby
he
destroyed
him
that
had
the
power
of
death
;
see
Heb.
2.14
.
Observ
.
2.
That
albeit
this
be
not
a
personal
satisfaction
made
by
the
guilty
man
,
yet
it
is
a
legal
satisfaction
according
to
Gods
own
Law
—
By
which
the
near
kinsman
was
to
redeem
the
last
Inheritance
:
he
is
our
near
kinsman
,
Job
19.25
.
Heb.
My
kinsmen
,
the
seed
of
the
woman
.
God
did
not
alter
the
first
Covenant
or
Law
,
nor
the
Sanction
of
it
,
for
Unbelievers
are
yet
under
it
,
John
13.36
.
Some
say
,
there
was
here
a
Relaxation
of
the
Law
in
the
Translation
of
the
punishment
to
another
:
Indeed
,
all
positive
Laws
are
relaxable
,
and
the
admitting
of
this
,
infers
no
change
in
God
:
for
he
can
abrogate
Laws
,
which
is
more
(
as
he
has
done
the
Ceremonial
)
,
supposing
he
had
not
declared
he
would
not
do
it
,
and
this
without
any
change
in
himself
.
Some
say
,
that
in
reference
to
the
Elect
,
the
Obligation
to
death
first
and
second
,
was
declared
null
by
the
Promise
in
the
Text
;
but
neither
is
this
true
:
for
before
they
are
in
Christ
,
they
are
obnoxious
to
it
,
Ephes.
2.3
.
Some
chuse
rather
to
call
it
a
Declaration
of
the
meaning
of
the
threatning
,
which
in
Gods
intention
and
purpose
was
purely
legal
,
viz.
in
respect
of
the
Reprobate
,
that
they
should
actually
and
eventually
die
the
first
and
second
death
,
except
that
God
intended
in
many
to
suspend
the
present
execution
of
it
,
and
that
upon
Christs
account
also
,
and
that
it
was
in
respect
of
the
Elect
partly
Evangelick
,
In
the
day
thou
eatest
,
thou
or
thy
Kinsman
;
or
,
thou
and
all
thy
Children
,
shall
die
the
first
and
second
death
;
or
else
I
must
substitute
one
in
thy
room
.
It
's
true
,
Adam
was
not
to
believe
this
exception
,
till
it
was
revealed
;
nor
was
he
bound
to
believe
that
God
would
not
provide
a
Remedy
;
he
was
not
obliged
to
despair
between
his
fall
and
the
promise
in
the
Text
,
but
to
believe
that
God
was
able
to
save
him
,
and
to
rely
upon
that
according
to
the
law
of
Nature
;
for
the
Threatning
did
only
shew
what
God
might
justly
do
,
not
what
he
absolutely
would
do
;
so
Adam
was
not
absolutely
to
believe
that
he
should
die
,
nor
yet
that
he
should
not
die
,
as
the
Serpent
would
have
perswaded
him
,
Gen.
3.
If
any
say
,
May
not
Sinners
hope
that
all
his
Threatnings
against
them
,
in
reference
to
this
life
,
and
that
which
is
to
come
,
may
admit
of
Tacit
Conditions
?
I
answer
,
Gospel-Threatnings
are
not
only
declarative
of
what
sin
deserves
,
but
also
of
what
shall
be
the
event
:
they
are
not
simple
Threatnings
,
but
certain
predictions
;
or
they
are
such
Threatnings
as
are
confirmed
by
an
Oath
,
and
so
declared
to
be
irrevocable
:
and
this
may
also
obviate
a
doubt
which
some
may
have
about
the
Promises
;
Why
may
not
the
Lord
relax
them
,
or
have
some
secret
Condition
(
that
I
know
not
of
)
in
his
Promises
,
as
he
had
in
this
first
Threatning
?
for
in
the
Promises
,
we
have
all
the
evidences
that
can
be
of
the
certainty
of
them
as
to
the
event
.
And
indeed
,
there
's
a
great
odds
between
Promises
and
Threatnings
in
this
respect
,
that
Promises
give
to
the
party
a
right
to
the
thing
promised
,
and
he
cannot
be
loosed
without
the
parties
consent
;
a
meer
Threatning
does
only
declare
the
desert
of
sin
in
the
person
sinning
:
yet
when
confirmed
by
an
Oath
,
as
Heb.
4.3
,
or
Heb.
3.11
,
18
,
And
to
whom
sware
he
,
that
they
should
not
enter
into
his
Rest
,
but
to
them
that
believe
not
?
or
,
has
any
other
Declaration
of
Gods
purpose
annexed
to
it
as
irrevocable
as
his
Promises
.
We
might
hence
draw
many
useful
inferences
.
Hence
,
what
support
to
our
Faith
!
and
what
answer
to
make
to
the
Law
!
our
kinsman
was
bruised
,
&c.
We
may
learn
with
what
boldness
all
the
seed
of
the
woman
may
now
come
to
Christ
,
as
being
some
way
in
kin
to
Christ
;
he
was
the
Churches
comfort
in
all
their
straits
of
old
,
in
case
of
sin
,
as
in
the
Text
:
and
in
case
of
outward
distress
,
the
renewing
of
the
Promises
was
the
great
encouragement
that
God
would
not
destroy
them
,
Isa.
7.14
.
Mic.
5.5
.
and
still
it
is
so
to
us
.
Now
his
Divine
Nature
is
the
great
support
to
our
faith
and
comfort
;
yet
his
being
of
our
flesh
,
is
a
great
inducement
to
come
to
him
,
and
a
help
to
our
faith
and
comfort
.
Without
his
Divinity
,
it
will
be
comfortless
;
but
as
united
to
his
Godhead
,
it
s
a
rich
Mine
.
May
we
suppose
you
had
a
Brother
in
any
Court
,
that
were
in
as
much
favour
with
the
King
,
as
he
is
with
God
,
and
whom
you
could
acquaint
with
your
case
,
as
easily
as
you
can
do
to
him
,
would
you
not
be
often
at
Court
,
and
would
you
not
come
more
freely
;
at
least
be
often
sending
thither
?
Are
the
promises
far
off
to
you
?
Is
pardon
,
grace
,
peace
,
healing
,
righteousness
or
strength
,
far
off
from
you
?
Why
are
they
strange
to
you
?
Why
are
you
strange
to
Christ
?
Will
he
hide
himself
from
his
own
flesh
?
Rich
and
poor
are
equally
near
to
him
.
May
not
this
help
our
weakness
in
coming
to
God
?
Of
old
few
Sea-faring
men
ventured
on
the
Ocean
,
but
coasted
along
the
shoar
for
want
of
skill
:
the
Godhead
is
a
boundless
Ocean
,
you
dare
not
venture
on
it
:
here
's
a
safe
and
easie
shore
,
by
which
you
may
come
at
God
without
being
swallowed
up
.
And
learn
hence
to
plead
your
part
in
him
;
plead
this
relation
to
him
,
till
you
get
a
nearer
,
as
the
people
plead
a
general
relation
to
God
,
Isa.
64.7
,
8.
David
took
it
well
of
the
men
of
Judah
,
but
Christ
will
take
it
better
:
he
will
not
scorn
thee
,
as
some
do
their
poor
kindred
.
It
was
one
great
end
he
had
in
his
assuming
our
nature
,
that
he
might
be
a
merciful
High-Priest
:
the
Angels
would
have
made
greater
High-Priests
,
but
they
would
not
have
had
such
bowels
as
one
man
has
to
another
,
Heb.
5.1
,
2.
Every
High-priest
taken
from
among
men
,
is
ordained
for
men
:
who
can
have
compassion
,
&c.
So
Heb.
2.16
,
17.
(
and
now
he
cannot
more
cease
to
be
merciful
,
than
he
can
cease
to
be
man
,
or
dissolve
the
union
of
his
Natures
which
shall
never
be
)
;
in
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
might
be
made
merciful
.
The
expressions
of
his
compassion
there
used
,
cannot
be
meerly
metaphorical
,
as
often
such
words
are
,
when
attributed
to
God
under
the
old
Testament
:
for
the
words
import
such
mercy
,
or
rather
being
merciful
,
in
such
a
way
,
as
being
God
alone
,
could
not
have
been
.
Indeed
God
cannot
be
made
more
merciful
by
taking
on
our
nature
:
But
thus
he
became
merciful
in
a
new
way
,
and
in
a
manner
more
comfortable
to
us
,
even
as
man
.
Nothing
can
be
added
to
the
greatness
of
Gods
mercy
;
and
there
's
no
mercy
in
the
humane
nature
,
but
what
it
had
from
the
Divine
;
and
had
he
not
had
the
mercy
of
the
God-head
to
inlarge
his
compassion
to
sinners
,
his
mercy
could
never
have
held
out
:
But
the
assumption
of
the
seed
of
the
woman
,
adds
a
kindliness
and
naturalness
(
as
one
says
)
to
his
mercy
to
us
:
so
that
what
is
metaphorically
spoke
of
,
is
liberally
true
of
the
Mediator
.
And
though
now
in
heaven
he
has
no
afflicting
passions
,
nor
what
imports
infirmity
and
frailty
,
as
he
had
on
the
earth
;
yet
for
the
substance
they
are
the
same
,
and
instead
of
that
afflicting
frailty
that
was
in
them
,
there
's
now
a
greater
largeness
and
liveliness
of
affection
,
which
does
as
effectually
prompt
him
to
relieve
us
.
Sure
our
High-priest
laid
not
aside
his
love
pity
and
compassion
,
when
be
entered
within
the
holy-place
.
You
will
say
,
That
though
he
was
the
seed
of
the
woman
,
yet
not
having
experience
of
sin
as
I
have
,
What
can
his
humane
nature
further
his
compassion
to
me
?
Answ.
1.
What
makes
a
gracious
soul
pity
them
that
are
fallen
,
but
it
's
Conformity
to
Christ
?
Gal.
6.1
.
2.
He
felt
the
guilt
of
more
sin
,
and
in
a
livelier
manner
than
ever
thou
didst
;
he
knows
what
desertion
for
sin
is
,
what
a
wounded
heart
is
,
and
what
the
bitterness
of
sin
is
.
And
,
3.
He
was
grieved
for
the
sin
of
others
,
and
so
knows
how
to
compassionate
those
who
are
grieved
for
sin
in
themselves
.
And
finally
,
why
may
we
not
say
,
That
as
when
he
healed
the
sick
,
he
used
to
take
their
sickness
as
it
were
upon
himself
,
Matt.
8.16
,
17.
and
some
way
to
afflict
himself
,
Joh.
11.38
.
by
sympathy
,
though
he
was
never
sick
?
so
being
to
satisfie
for
the
elects
sin
;
when
he
saw
any
of
them
sin
,
he
might
be
said
to
be
affected
with
it
,
as
if
it
had
been
his
own
;
some
think
this
the
meaning
of
that
obscure
place
,
Matt.
8.16
,
17.
Let
none
say
,
What
is
all
this
to
me
?
Christ
is
not
promised
to
the
Serpents
seed
;
and
what
know
I
but
I
am
one
of
these
,
I
find
such
enmity
to
God
and
Christ
?
and
thus
I
obviated
the
last
occasion
.
Only
now
,
1.
You
may
be
among
the
other
seed
,
for
ought
you
know
,
as
well
as
they
,
and
a
may-be
is
much
in
this
case
.
2.
They
are
not
all
the
serpents
seed
,
who
have
of
the
serpents
seed
in
them
.
3.
Is
thy
enmity
thy
burthen
?
Art
thou
willing
to
lay
it
down
,
and
to
come
over
to
Christs
side
?
3.
Obs.
That
the
recovery
of
lapsed
man
is
Originally
and
solely
from
God
;
I
will
put
,
&c.
Adam
did
not
propose
,
nor
devise
this
,
but
was
flying
and
hiding
,
when
this
news
overtakes
him
.
Man
he
was
not
called
to
counsel
,
Isa.
40.30
.
Nor
was
so
much
as
in
speaking-terms
with
God
;
there
's
neither
Merit
,
nor
Motive
,
nor
Impulsive
cause
in
man
;
his
misery
could
be
no
cause
,
for
the
fallen
Angels
were
no
less
miserable
:
and
indeed
this
is
a
plot
worthy
of
infinite
wisdom
,
as
well
as
mercy
,
and
which
the
quickest
finite
understandings
were
so
far
from
being
able
to
find
out
,
that
when
revealed
,
they
cannot
comprehend
it
,
1
Pet.
12
,
but
are
yet
at
School
,
and
Learning
it
:
and
indeed
it
had
been
blasphemy
for
Men
or
Angels
to
have
spoke
it
,
before
it
was
revealed
.
Jerome
makes
Isa.
63.1
,
2.
to
be
the
words
of
wondering
Angels
.
And
no
doubt
the
words
of
the
Text
made
the
Devils
amazed
.
The
plot
it self
,
the
designation
of
Christ
for
this
business
,
the
manner
of
carrying
it
on
,
the
stability
of
this
promise
,
the
choice
of
the
seed
to
whom
it
's
made
,
was
solely
of
him
and
he
himself
revealed
it
:
Adam
was
not
thinking
of
it
when
it
was
first
mentioned
.
God
will
needs
carry
the
first
news
of
it
himself
;
had
he
sent
Angels
,
guilty
consciences
might
likely
have
misdoubted
them
.
It
's
true
,
he
sends
news
of
this
to
us
by
men
gifted
of
purpose
for
such
tydings
:
But
till
he
himself
reveal
this
mystery
to
our
hearts
,
it
is
not
understood
nor
revealed
,
Matt.
13.11
.
&
11.25
.
And
finally
,
it
is
his
proper
work
to
break
the
sinners
friendship
with
Satan
,
and
to
reconcile
them
to
himself
:
and
all
that
's
here
promised
is
the
effect
of
his
grace
.
Vse
.
See
your self
scored
off
from
all
sharing
in
the
glory
of
your
own
Salvation
.
Grace
,
appears
in
the
whole
contrivance
,
and
in
the
Application
of
it
:
you
may
read
fallen
Adams
case
,
and
your
own
too
,
Ezek.
16.3
,
4
,
5
,
6.
It
's
true
,
that
is
spoke
with
respect
to
Abraham
,
and
his
Idolatrous
extract
;
but
is
applicable
to
every
Nation
,
and
to
every
particular
person
;
does
that
promise
in
the
Text
reach
you
?
know
,
you
were
in
no
better
,
if
not
a
worse
case
than
Adam
,
when
it
took
hold
of
you
.
Therefore
,
1.
Own
him
in
the
whole
business
of
your
Salvation
,
from
first
to
last
,
in
the
revealing
of
it
in
the
Branches
and
Contents
of
it
,
and
in
bringing
you
to
close
with
it
,
and
making
you
to
cleave
to
it
;
in
breaking
your
friendship
with
Satan
,
and
bringing
you
over
to
his
own
side
.
2.
You
that
are
yet
on
Satans
side
,
and
are
beginning
to
weary
;
Imploy
him
to
bring
you
over
to
his
party
:
imploy
himself
to
reveal
this
mystery
to
you
contained
in
this
great
promise
,
Matt.
13.11
.
To
reveal
Christ
in
you
,
and
to
rescue
you
effectually
from
Satan
;
to
engage
you
in
this
warfare
,
and
to
make
you
successful
in
it
.
But
more
particularly
:
Let
us
consider
this
enmity
,
and
war
,
and
the
event
of
it
,
and
that
with
respect
to
ones
inward
condition
.
2.
Or
with
respect
to
sin
and
holiness
,
with
respect
to
your
outward
.
For
the
1st
,
Satan
has
spued
sin
,
his
seed
,
into
our
first
Parents
,
and
they
have
transmitted
it
to
all
their
posterity
.
Now
those
who
are
begot
again
by
Jesus
Christ
,
they
have
his
seed
in
them
:
Grace
,
or
the
Divine
Nature
is
called
the
seed
of
God
,
1
Joh.
3.9
.
Not
exclusively
of
Christ
,
this
is
that
which
makes
us
like
Christ
;
and
to
represent
him
as
a
Child
does
the
Parent
;
hence
called
,
Christ
formed
in
us
;
even
as
sin
makes
one
resemble
Satan
,
1
Joh.
3.8
,
and
may
be
called
Satans
seed
:
some
speak
ignorantly
,
as
if
there
were
the
material
seed
of
the
Devil
in
men
;
which
may
be
they
fetch
from
the
Turks
Alcoran
,
which
says
,
that
there
's
a
drop
of
black
blood
in
the
middle
of
every
ones
heart
,
which
they
call
the
seed
of
the
Devil
;
and
which
they
say
,
the
Angels
having
opened
up
Mahomet
when
a
child
,
washed
out
of
him
.
Nor
is
their
notion
much
unlike
that
of
the
Cartesians
,
about
their
glandula
pinealis
in
Cerebro
,
from
the
motion
whereof
proceeds
all
inordinate
desires
.
But
,
2.
The
godly
have
a
party
without
to
conflict
with
:
from
the
whole
observe
,
1.
Some
thing
supposed
,
viz.
that
sin
having
entred
the
world
,
all
men
are
on
Satans
seed
,
and
in
enmity
with
God
,
till
this
promise
take
effect
on
them
.
2.
That
Satans
interest
is
not
at
once
destroyed
,
nor
are
the
elect
at
once
perfectly
saved
:
Satan
has
a
party
still
in
the
world
;
yea
,
he
hath
some
part
in
every
man
here
.
None
can
say
as
Christ
,
Joh.
14.30
,
The
Prince
of
this
world
cometh
,
and
hath
nothing
in
me
;
he
is
at
perfect
variance
with
Satan
;
Satan
could
get
nothing
in
him
to
fasten
his
temptations
upon
;
he
has
some
party
and
some
footing
in
the
godly
man
,
his
seed
is
not
at
once
purged
out
,
but
is
still
stirring
and
conflicting
,
and
counteracting
Christ
and
his
interest
in
the
soul
.
It
's
so
ordered
by
the
holy
Majesty
of
God
:
Satan
begot
this
enmity
,
and
God
in
his
holy
providence
suffers
it
to
remain
in
part
.
Now
for
the
1st
,
It
is
supposed
that
there
's
nothing
in
men
,
but
enmity
to
Christ
,
and
a
heart
working
against
him
.
There
was
nothing
else
in
Adam
when
this
promise
began
to
take
effect
on
him
;
and
there
's
nothing
else
now
in
sinners
when
it
begins
to
be
fulfilled
on
them
;
this
is
the
nature
of
sin
,
and
the
best
notion
we
can
have
of
it
,
enmity
to
God
,
and
to
Christ
,
and
to
his
Image
;
It
's
contrary
to
him
;
It
's
an
enemy
to
his
being
,
and
makes
the
sinner
wish
God
were
not
,
Psal.
14.1
.
And
it
's
pleasing
to
him
to
think
,
May
be
there
is
none
:
this
enmity
in
the
abstract
is
in
every
natural
mans
mind
,
Rom.
8.7
,
much
more
in
the
heart
and
affections
;
and
all
the
members
of
the
body
are
imployed
as
weapons
to
fight
against
him
.
Men
hate
him
not
indeed
,
as
Creator
or
Preserver
,
&c.
but
as
Holy
and
Righteous
,
as
a
Lawgiver
and
Judg
;
and
this
is
for
no
wrong
on
his
part
,
but
they
have
wronged
him
,
and
would
be
rid
of
him
:
this
was
manifest
in
Adam
.
And
O
that
this
notion
of
sin
were
more
fixed
in
our
hearts
:
it
must
be
in
every
true
penitent
.
In
Hell
there
's
no
repentance
,
because
there
's
nothing
but
enmity
to
God
there
:
in
heaven
there
's
none
,
because
there
's
nothing
but
Amity
:
here
there
is
something
of
both
in
the
godly
;
indeed
in
the
natural
man
there
's
only
enmity
.
Now
,
Rom.
6.12
,
13
,
14.
Lev.
26.40
,
41
,
the
penitent
bewails
that
he
has
walked
contrary
to
God
:
there
's
nothing
at
all
that
befriends
God
in
the
natural
man
;
he
is
wholly
for
Satan
;
there
's
no
spark
of
pure
light
within
,
for
the
mind
and
Conscience
are
engaged
against
God
,
and
conspire
with
Satan
,
the
foundation
of
whose
Kingdom
is
laid
in
darkness
:
may
be
the
natural
man
trembles
at
a
sight
of
the
Devil
,
as
being
in
a
sort
a
creature
of
another
world
,
and
being
represented
as
an
enemy
to
Mankind
.
But
is
it
not
apparent
how
much
sinners
conspire
with
him
,
in
his
enmity
and
contrariety
to
God
;
some
there
be
that
Covenant
with
him
,
some
expresly
,
some
virtually
;
in
many
places
of
the
world
he
is
familiarly
convers'd
with
;
yea
,
and
worshipped
;
and
did
not
evil
spirits
frequently
and
familiarly
haunt
houses
in
times
of
Popery
,
and
seem'd
to
do
good
offices
unto
them
;
and
were
called
by
the
vulgar
,
Faries
,
Brownyes
,
by
some
Familiars
,
good
Neighbours
?
and
how
well
affected
many
are
yet
to
Satan
,
appears
by
their
application
to
him
,
or
his
instruments
,
in
case
of
lost
or
stoln
goods
,
or
the
like
doubtful
cases
:
But
what
a
secret
power
and
interest
has
he
with
thousands
where
he
is
not
so
discreetly
owned
?
how
many
do
merrily
dance
when
he
pipes
to
them
?
how
many
willing
,
loving
slaves
has
he
?
his
power
with
them
is
manifest
,
by
their
acting
such
prodigious
wickedness
sometimes
,
at
which
even
corrupt
humane
nature
in
others
is
made
to
tremble
.
Others
he
deals
more
gently
with
,
and
puts
them
not
on
such
hard
service
;
they
are
at
peace
with
him
,
and
for
a
while
he
keeps
peace
with
them
;
they
trouble
not
him
,
and
he
troubles
not
them
:
he
has
a
claim
to
them
,
partly
by
his
own
request
,
partly
by
their
own
consent
,
one
way
or
other
,
and
partly
by
the
Lords
holy
and
righteous
giving
them
up
to
him
,
as
a
just
punishent
of
mans
first
breaking
with
him
,
taking
himself
to
Satan
.
And
not
only
has
he
a
claim
to
them
,
but
he
has
possession
of
all
out
of
Christ
(
and
one
would
think
that
this
were
enough
to
waken
sinners
)
:
may
be
some
of
them
at
some
times
take
up
some
dislike
of
their
state
;
but
,
yet
are
easily
reconciled
to
it
again
;
or
make
some
little
breach
,
or
fall
at
some
odds
with
the
Prince
of
this
world
,
but
soon
reconcile
themselves
again
.
Now
when
this
promise
comes
to
take
effect
on
any
soul
,
the
Lord
comes
and
casts
out
Satan
,
and
he
seizes
on
the
soul
:
this
is
called
his
apprehending
it
,
Phil.
3.12
.
Satan
is
loth
to
lose
the
sinner
.
But
Jesus
Christ
,
that
is
stronger
than
he
,
casts
him
out
,
and
he
must
bring
down
and
demolish
strong
holds
ere
this
be
done
,
2
Cor.
10.4
,
5
,
6.
and
put
forth
that
power
whereby
he
is
able
to
subdue
all
things
to
himself
:
Satan
pulls
,
and
Christs
draws
,
and
the
Father
draws
:
Satan
and
the
sinner
joyn
all
their
strength
together
:
he
does
with
sinners
,
as
the
Turks
do
with
their
Galley-slaves
,
that
make
them
serve
against
their
friends
,
and
such
as
would
set
them
free
:
Only
here
's
the
difference
,
these
do
it
by
constraint
,
but
sinners
do
heartily
joyn
issue
with
Satan
,
and
resist
Christ
,
as
if
he
were
about
to
hurt
them
.
Now
at
length
Satan
is
cast
out
,
and
the
sinner
yields
,
2
Chron.
30.8
.
Rom.
6.12
,
13.
Both
places
allude
to
such
as
are
besieged
or
assaulted
:
hence
Conversion
is
called
a
turning
from
Satan
unto
God
,
Act.
26.21
.
Colos.
1.14
.
2
Tim.
2.25
,
26.
See
the
manner
of
Christs
Conquering
fouls
,
Luk.
11.21
.
Matt.
12.29
.
1.
He
binds
the
strong
man
,
puts
some
restraint
on
Satan
;
he
takes
away
the
power
he
had
to
lead
the
man
Captive
,
does
as
it
were
cancel
his
Commission
:
Satan
cannot
come
and
go
as
he
did
;
he
was
wont
to
come
as
a
man
to
his
own
house
:
Now
he
comes
as
a
thief
or
a
robber
;
he
cannot
set
such
a
lust
on
fire
,
nor
blow
up
such
a
Corruption
,
nor
send
on
such
an
Errand
,
nor
employ
the
mans
Eye
,
or
Ear
,
or
Tongue
,
or
Hand
,
or
Foot
as
he
did
,
he
must
have
Christs
leave
.
Now
,
2.
He
spoils
Satan
of
his
goods
:
the
members
of
the
body
,
and
the
faculties
of
the
Soul
,
Satan
made
a
purchase
of
them
in
Paradise
;
there
they
were
marred
and
spoiled
,
and
unfitted
for
Gods
use
,
and
fit
only
for
Satans
:
First
,
Christ
recovers
them
to
the
right
owner
;
he
first
makes
them
meet
for
him
,
and
then
restores
them
to
him
;
he
retrieves
the
Mind
from
ignorance
,
errour
,
and
diabolick
light
:
sets
the
Will
at
liberty
from
lusts
,
breaks
the
refractoriness
of
it
,
and
makes
it
sweetly
yield
in
the
day
of
his
power
,
Psalm
110.3
:
and
so
all
within
and
without
,
are
now
yielded
as
weapons
of
righteousness
unto
holiness
.
3.
He
takes
away
his
Armour
,
that
wherein
Satan
trusted
:
Satan
,
though
he
had
secured
his
interest
in
the
Soul
by
customary
sinning
,
which
had
strengthned
the
habit
of
sin
,
and
hardned
the
heart
in
it
,
and
made
the
man
bold
in
sin
;
Christ
comes
as
a
Prince
,
and
makes
the
man
tremble
:
he
gives
repentance
,
and
breaks
the
stone
in
the
heart
.
May
be
,
2.
Satan
had
corrupted
mans
judgment
,
and
fortified
his
interest
with
carnal
reason
;
when
the
true
light
comes
,
the
man
sees
himself
a
fool
;
Or
,
may
be
,
3.
He
has
strongly
engaged
the
affections
in
sin
,
and
trusted
to
that
:
Christ
disintangles
them
.
Or
,
may
be
,
4.
He
had
fitted
them
with
suitable
temptations
:
for
,
as
there
is
a
malignant
influence
and
energy
in
all
Satans
temptations
,
so
he
uses
to
chuse
out
suitable
temptations
,
from
pleasure
perhaps
,
riches
or
honour
;
Christ
imbitters
these
,
and
debases
them
;
they
lose
their
operation
.
And
now
having
destroyed
the
power
of
sin
,
he
destroys
Satans
reign
in
the
Soul
:
for
all
the
title
Satan
has
to
Sinners
,
is
by
means
of
sin
,
which
is
his
feed
.
Christ
had
done
all
this
meritoriously
upon
the
Cross
,
as
a
publick
person
in
the
Elects
stead
,
according
to
the
promise
in
the
Text
:
there
he
judged
and
cast
out
Satan
,
John
12.31
.
He
was
formerly
judged
and
cast
out
of
Heaven
;
but
becoming
head
of
sinful
men
,
he
is
again
judged
and
dethroned
by
Jesus
Christ
;
see
this
at
length
,
Col.
2.13
,
14
,
15
,
He
spoiled
principalities
and
powers
(
in
Greek
,
stript
them
)
:
Hence
Isa.
53.68
,
He
shall
divide
the
spoil
:
he
made
a
shew
of
them
openly
(
an
allusion
unto
Conquerors
,
who
for
a
Trophy
use
to
hang
up
the
Armour
and
Ensigns
of
their
conquered
Enemies
:
so
that
Satan
was
out-witted
in
putting
Judas
on
betraying
,
and
the
Jews
on
crucifying
him
,
triumphing
over
them
in
it
:
he
led
Captivity
captive
:
and
as
Conquerors
used
to
bind
their
Captives
to
their
Chariots
,
and
lead
them
in
Triumph
;
so
did
he
on
the
Cross
:
and
by
virtue
of
this
Conquest
,
the
Elect
are
preserved
and
kept
alive
,
and
also
kept
from
sinning
irremedilesly
,
or
unto
death
,
before
their
Conversion
;
and
in
due
time
are
actually
rescued
from
Satan
,
and
set
against
him
.
Now
we
come
to
the
second
thing
observable
,
viz.
That
this
enmity
to
God
,
is
not
all
removed
at
once
:
Satans
head
is
not
bruised
at
first
,
either
in
his
person
or
in
his
seed
:
he
that
has
decreed
the
enmity
between
the
godly
and
the
wicked
,
hath
also
decreed
the
enmity
between
Grace
and
sin
;
what
is
of
Christ
,
and
what
is
of
Satan
,
in
the
same
Soul
;
there
's
something
in
the
man
who
is
in
Christ
,
whereby
Satan
has
access
to
trouble
and
molest
the
Soul
:
he
makes
the
poor
Believer
go
halting
,
and
makes
all
his
spiritual
motions
uneasie
and
ungrateful
;
were
it
not
for
this
,
had
not
Satan
some
part
within
us
,
we
might
laugh
at
his
assaults
:
and
were
it
not
for
this
,
the
World
could
not
defile
us
,
1
John
1.15
.
It
's
true
,
Satan
invaded
man
,
and
prevailed
,
when
he
had
no
part
within
him
:
but
he
has
now
further
advantages
against
us
;
we
cannot
hold
him
out
,
though
we
would
,
as
man
might
then
have
done
;
he
has
some
within
to
open
the
gates
to
him
;
he
has
a
party
still
in
Arms
for
him
within
us
,
a
whole
body
of
sin
that
has
many
members
,
and
these
all
under
the
law
of
sin
,
and
stir
when
ever
Satan
will
,
Rom.
7.23
,
24
:
And
O
how
fierce
are
the
assaults
of
this
body
of
sin
?
It
made
Peter
swear
against
Christ
;
It
made
Asa
rage
against
the
Prophet
;
It
made
fierce
dissention
between
Paul
and
Barnabas
:
and
there
's
no
reconciling
this
enmity
,
Rom.
8.2
,
7
;
it
will
not
,
and
cannot
be
sufficient
,
&c.
The
old
man
may
be
slain
and
mortified
,
but
will
never
yield
.
Observ
.
3.
That
all
who
side
with
Christ
,
must
resolve
to
maintain
enmity
and
war
against
Satan
,
and
that
party
that
Satan
has
in
them
.
From
the
day
that
one
is
born
again
,
there
's
a
war
begun
;
there
's
two
parties
in
the
man
:
and
there
's
nothing
the
one
does
,
but
the
other
opposes
;
so
that
neither
good
nor
evil
can
be
done
with
full
consent
,
or
with
the
whole
Soul
:
If
Satans
side
carry
it
,
Christs
party
dissents
,
and
protests
,
and
bears
witness
against
it
.
If
any
good
be
set
about
,
the
old
man
shall
either
make
the
work
to
cease
,
or
else
some
way
marr
it
.
Satan
shall
have
his
soul
fingers
on
every
Duty
:
all
who
lay
claim
to
Christ
,
are
bound
to
maintain
this
war
,
and
hold
up
this
enmity
,
and
think
it
a
mercy
,
that
God
will
let
you
call
the
better
part
in
you
,
you
your self
;
and
the
worst
part
,
but
your
flesh
,
Rom.
7.25
.
So
then
with
the
mind
I
my self
serve
the
law
of
God
,
but
with
the
flesh
the
law
of
sin
.
Obs.
4.
That
Satan
and
indwelling
sin
are
limited
and
bounded
;
the
guilt
of
sin
shall
not
outlaw
the
Believer
:
if
the
Serpent
sting
you
,
yet
your
wound
shall
not
be
deadly
.
Satan
may
leave
his
marks
upon
you
:
and
indeed
,
were
it
not
for
him
who
was
lifted
up
after
the
manner
of
the
brazen
Serpent
,
every
bite
of
this
Serpent
were
mortal
:
this
remaining
inward
enmity
will
be
working
,
and
Satan
will
be
sneaking
about
your
heels
,
and
seeking
to
intangle
your
affections
(
which
are
as
the
feet
of
the
Soul
)
:
but
he
can
come
no
higher
than
your
heel
;
he
may
darken
your
light
indeed
,
but
it
's
by
corrupting
your
affections
;
and
when
he
has
done
all
,
he
cannot
extinguish
Divine
Light
.
Indwelling
sin
may
raise
Sedition
,
and
cause
much
opposition
and
disturbance
to
Christs
Kingdom
within
,
but
it
shall
not
be
able
to
dissolve
his
Government
.
Obs.
5.
That
all
who
side
with
Christ
,
and
maintain
this
enmity
against
Satan
and
his
seed
,
shall
in
the
event
be
victorious
;
Christ
in
them
shall
bruise
Satans
head
:
for
we
must
not
think
to
hold
our
own
,
much
less
to
overcome
without
him
.
Now
concerning
this
Victory
:
1.
See
that
it
's
no
fancy
to
think
that
the
weakest
follower
of
Christ
that
's
often
foiled
,
yet
shall
conquer
Satan
through
Christ
;
you
shall
not
die
of
your
wounds
:
you
may
trust
to
this
first
Gospel-promise
,
that
to
this
day
has
never
failed
.
2.
That
when
Satan
is
doing
you
most
harm
,
and
getting
most
advantage
against
you
,
he
is
nearest
his
overthrow
:
when
he
is
bruising
your
heel
,
he
hazards
the
crushing
of
his
head
;
this
is
Christs
fittest
way
to
destroy
him
:
thus
he
makes
Temptations
work
for
good
,
yea
,
and
defeats
Satan
;
he
makes
them
strong
by
their
falls
:
this
is
a
part
of
the
Mysterie
of
Christ
,
yet
is
an
established
and
experienced
Truth
;
he
would
never
let
Satan
touch
your
heel
,
but
that
thereby
he
might
to
the
greater
glory
of
his
Wisdom
and
Grace
bruise
his
head
.
3.
Though
this
be
a
certain
Truth
that
he
will
bruise
Satan
,
yet
has
he
not
told
us
when
,
nor
what
way
he
will
do
it
;
may
be
not
now
,
nor
a
month
,
nor
a
year
hence
:
may
be
neither
this
way
,
nor
any
you
can
think
of
:
It
's
enough
for
us
to
know
that
it
is
decreed
,
and
that
Gods
faithfulness
is
in
pledg
for
it
.
The
day
is
coming
that
you
shall
be
Victors
:
and
the
Apostle
tells
us
,
It
shall
shortly
be
,
Rom.
16.20
.
Vse
1.
You
that
are
out
of
Christ
,
see
your
misery
:
you
are
on
Satans
side
,
are
slaves
to
him
,
under
chains
,
curse
,
servant
of
servants
;
he
has
a
Throne
in
you
:
he
fills
your
heart
,
as
Ananias
;
he
entices
to
your
ruin
,
as
Achab
,
his
will
you
do
;
you
eat
,
and
drink
,
and
sleep
,
and
work
for
him
:
who
shuts
your
eyes
against
Gospel-light
,
But
he
?
2
Cor.
4.4
.
Who
opposes
and
repels
our
pleading
for
Christ
?
who
furnishes
you
with
cavils
against
Christ
,
but
he
?
they
are
certainly
brutish
that
engage
in
the
service
of
Tyrants
,
and
that
kill
others
,
and
daily
oppose
their
own
lives
to
promote
the
ambition
of
others
;
or
may
be
for
their
bread
,
or
a
name
among
such
fools
as
themselves
:
how
much
more
those
who
to
gratifie
Satan
,
war
against
their
own
souls
?
Oh
,
is
it
nothing
to
you
to
be
under
the
malignant
influence
of
Satan
:
he
has
some
brutish
pleasures
to
entice
you
,
but
they
are
only
pleasant
poisons
.
Vse
2.
Hereby
prove
your selves
;
you
are
either
fighting
on
Christs
side
,
or
against
him
;
you
cannot
be
at
peace
with
Satan
and
Christ
also
:
What
know
you
of
the
Conflict
between
the
flesh
and
the
Spirit
?
Are
you
chearful
actors
in
sin
?
or
are
you
sufferers
by
it
,
Rom.
7
,
beyond
what
you
ever
found
in
any
other
thing
?
Or
,
is
there
any
protestation
entred
in
Christs
behalf
,
or
in
behalf
of
the
spiritual
Law
of
God
?
Is
the
heel
or
your
head
bruised
by
Satan
?
No
doubt
you
find
something
within
you
ready
to
join
with
what
comes
from
Satan
;
but
do
you
also
find
any
thing
within
that
's
ready
to
comply
with
what
comes
from
Christ
,
that
falls
in
with
Truth
and
Duties
,
with
the
motions
and
assistances
of
his
Spirit
?
Finally
,
his
seed
and
servants
you
are
,
whose
work
you
do
,
Rom.
6.16
,
17.
Rom.
8.13
.
Vse
3.
You
that
are
in
Christ
,
think
not
to
be
free
of
Satans
enmity
:
I
speak
not
now
of
Enemies
without
,
but
look
that
he
fire
not
the
house
within
;
expect
an
intestine
War
;
you
have
bosom
,
restless
Enemies
;
Satan
can
muster
many
corruptions
within
:
Atheism
,
Pride
,
Worldliness
,
Sensuality
,
Unbelief
:
these
all
stand
for
Satan
,
and
you
are
in
more
hazard
of
them
,
than
all
Enemies
you
have
without
you
,
1
Pet.
4.14
.
Then
be
not
secure
:
this
had
almost
undone
Peter
;
keep
watch
and
ward
,
especially
when
you
know
that
the
Enemy
is
within
you
,
and
examine
all
that
come
and
go
to
and
from
thy
heart
,
for
it's
time
of
War
:
(
There
be
some
who
at
their
Conversion
are
zealous
and
vigorous
in
their
conflicts
with
indwelling
sin
,
who
are
much
in
Prayers
and
strong
cryes
,
&c.
but
soon
abate
;
and
why
?
not
because
Satan
and
sin
are
quite
defeated
and
expelled
,
but
because
they
are
weary
to
keep
up
a
continual
conflict
with
themselves
,
and
therefore
at
least
make
a
cessation
of
Arms
:
Satan
lets
them
alone
,
and
they
let
him
alone
:
they
go
on
smoothly
in
Duties
,
they
find
no
comfort
in
them
,
yet
find
no
trouble
:
sin
in
the
heart
prevails
,
yet
is
not
grievous
,
because
not
opposed
,
so
that
there
needs
a
new
Conversion
and
a
new
Conquest
(
such
as
we
have
spoke
of
)
,
Matth.
12.29
.
4.
Hence
we
see
how
poor
weak
Creatures
come
to
be
victorious
,
Rom.
8.36
,
through
him
,
&c.
Were
it
not
for
Christ
,
he
that
overcame
Adam
in
innocency
,
would
easily
defeat
us
.
It
's
not
for
want
of
Adversaries
that
some
get
to
Heaven
,
and
not
others
;
it
's
not
for
want
of
Temptations
:
the
Angels
had
not
these
,
yet
fell
;
and
some
now
have
them
;
and
yet
perish
not
by
them
.
It
's
not
for
want
of
sin
within
:
Satan
had
no
part
in
Adam
,
yet
overcame
him
;
he
has
a
part
in
the
Believer
,
yet
cannot
overcome
him
.
It
's
not
from
our
willing
,
or
working
,
or
vigorous
warring
with
sin
that
we
overcome
,
but
it
's
through
him
who
is
the
seed
of
the
woman
:
yet
not
as
such
,
or
considered
meerly
as
a
man
;
strength
of
inherent
Grace
secured
not
Paul
,
the
aged
and
experienced
Soldier
of
Christ
,
Rom.
7.24.25
.
2
Cor.
12.
Christ
is
Captain
of
the
Lords
Host
:
Angels
could
not
keep
themselves
:
were
it
not
for
Christ
,
we
should
soon
be
as
fishes
in
an
ill
net
.
We
see
what
a
small
matter
made
Asa
rage
,
Jonas
fret
to
death
almost
,
Peter
deny
Christ
,
and
curse
.
5.
You
that
are
on
Christs
side
:
be
encouraged
,
he
has
already
condemned
sin
,
and
undone
the
condemning-power
of
it
;
and
if
you
be
his
,
it
is
dying
in
you
:
indeed
he
inflicts
a
lingring
death
on
it
,
Gal.
5.24
.
Where
it
reigns
,
it
kills
,
therefore
he
breaks
his
power
at
first
stroke
:
which
makes
young
Converts
so
tender
,
and
so
severe
to
it
in
themselves
and
others
:
if
at
any
time
it
make
head
,
he
knocks
it
down
again
,
yet
not
wholly
;
for
he
manifests
the
sufficiency
of
his
Grace
now
more
in
keeping
up
the
conflict
,
than
in
conquering
:
And
you
have
more
cause
to
fear
the
sins
you
are
at
league
with
,
than
those
you
war
with
.
It
's
true
,
the
best
side
is
sometimes
worsted
;
but
it
's
so
ordered
,
that
the
success
Satan
gets
,
tends
to
his
overthrow
,
and
the
Believers
Conquest
,
Rom.
8.36
;
for
Christ
will
not
lose
his
own
in
the
Believer
,
he
never
loses
possession
,
Rom.
7.18
,
19.
He
sins
,
yet
consents
not
:
and
in
time
Christ
turns
the
Battel
,
and
by
little
and
little
carries
on
a
compleat
Victory
.
Is
not
this
good
news
to
you
that
are
in
Christ
?
Sin
may
vex
you
like
the
Midianites
,
but
it
shall
not
be
your
ruin
;
he
has
not
exempted
you
from
trouble
for
sin
,
nor
from
war
with
it
:
and
may
be
,
when
one
head
is
cut
off
,
as
with
Hydra
,
another
starts
up
:
yet
it
shall
not
outlaw
you
,
nor
separate
from
Christ
,
nor
be
gainer
in
the
War
,
though
it
may
in
some
Battel
.
What
hinders
then
your
joy
?
is
it
because
you
see
not
your
sins
lying
dead
(
as
the
Isaelites
saw
the
Egyptians
?
for
God
has
promised
to
cast
them
into
the
bottom
of
the
Sea
,
alluding
to
this
,
in
the
Red-sea
of
Christs
blood
)
and
are
afraid
that
one
time
or
other
they
will
undo
you
?
but
it
shall
as
soon
fetch
Christ
out
of
Heaven
,
as
keep
any
of
his
seed
out
of
it
;
and
shall
as
soon
bring
Christ
to
the
Cross
again
,
as
send
any
of
them
to
Hell
.
It
's
true
,
If
you
live
after
the
flesh
,
you
shall
die
,
Rom.
8.13
.
But
it
's
true
also
,
that
the
Believer
cannot
live
in
it
;
for
how
can
we
that
are
dead
to
sin
,
live
in
it
?
Rom.
6.2
.
Now
,
may
be
some
will
say
,
It
's
indeed
good
news
,
that
God
has
promised
a
Deliverer
;
that
in
the
Volume
,
or
in
the
Head
,
Beginning
(
for
so
the
word
signifies
)
of
the
book
it
is
written
of
him
,
Psalm
40.7
:
(
which
some
think
relates
to
that
first
Promise
)
.
And
it
's
good
to
hear
that
Christ
shall
subdue
and
defeat
Satan
and
sin
:
But
what
is
that
to
me
?
how
shall
the
unworthy
apply
this
Promise
?
Now
to
obviate
exceptions
of
this
nature
,
there
are
several
things
considerable
in
the
first
circumstances
of
the
Promise
,
which
may
meet
with
your
case
:
1.
The
Promise
was
made
to
as
sinful
Creatures
as
ever
were
any
;
To
Adam
and
Evah
,
who
sinned
against
the
greatest
Light
,
the
greatest
Obligations
and
Favours
,
against
the
fairest
warning
;
who
sinned
most
heinously
against
first
and
second
Table
;
who
sinned
with
a
design
to
dethrone
God
,
and
make
themselves
like
to
him
,
to
the
overthrow
and
ruin
of
their
posterity
:
and
all
this
by
the
motion
of
Gods
greatest
Enemy
,
and
that
in
the
appearance
of
a
creeping
beast
,
which
bid
eat
that
which
God
had
forbidden
;
a
sin
which
all
mankind
may
be
ashamed
of
;
yet
notwithstanding
all
this
,
they
have
this
promise
made
by
the
Lords
own
mouth
to
them
.
2.
It
was
made
when
no
means
were
essayed
,
in
order
to
the
obtaining
of
it
;
it
never
came
in
their
heart
to
cry
for
mercy
;
but
when
they
were
running
away
,
then
did
these
good
tidings
overtake
them
:
then
thou
who
art
begging
for
mercy
,
may
hope
for
it
.
If
you
say
,
you
are
not
using
means
for
it
:
I
would
not
encourage
the
neglect
of
them
;
yet
would
not
lay
too
much
stress
upon
them
:
they
did
not
reject
the
Promise
upon
such
an
account
:
it
's
but
a
temptation
to
think
thou
cannot
make
use
of
this
Promise
;
art
thou
content
of
all
the
parts
of
it
,
to
war
with
Satan
and
Sin
,
as
well
as
to
have
a
Redeemer
to
fight
and
conquer
for
thee
?
If
thou
like
Christ
,
and
be
satisfied
to
be
on
his
side
,
certainly
it
will
belong
to
thee
:
thou
must
be
of
one
of
those
two
sides
.
Now
,
which
like
you
best
?
2.
This
promise
is
made
,
as
to
great
Sinners
,
so
to
such
as
were
as
little
sensible
of
sin
as
could
be
:
there
was
no
kindly
sense
nor
heart-breaking
for
it
:
they
hid
themselves
for
fear
and
shame
:
yet
when
arraigned
and
accused
for
sin
,
they
will
not
take
with
it
;
Adam
turns
it
partly
over
on
God
,
and
partly
on
his
Wife
:
she
turns
it
over
on
the
Serpent
;
were
they
like
to
have
such
a
promise
made
to
them
?
then
let
no
poor
Soul
be
discouraged
for
little
sense
of
sin
;
seek
it
,
but
be
not
troubled
about
the
measure
of
it
;
we
must
preach
Christ
and
Free
grace
to
all
:
may
be
,
a
Gospel-poomise
will
work
that
sense
of
sin
,
which
otherwise
thou
cannot
get
.
To
conclude
then
,
If
you
have
need
of
this
Promise
,
take
it
;
but
be
sure
you
take
it
all
together
,
that
you
side
with
Christ
,
and
war
against
Satan
,
and
know
,
that
the
words
have
also
the
force
of
a
Command
,
and
that
to
the
whole
Church
,
to
all
that
hear
the
Promise
;
for
so
the
expression
imports
,
Exod.
20.3
,
4
,
5.
Now
let
us
in
the
next
place
speak
to
the
words
,
as
they
relate
to
mans
outward
state
;
and
concerning
this
,
let
us
lay
down
some
Doctrinal
Truths
from
them
:
1.
That
there
is
a
decreed
and
stated
Enmity
between
Satan
and
his
followers
on
the
one
side
,
and
Christ
and
his
followers
on
the
other
:
Now
,
1.
For
the
parties
;
Satan
he
is
the
head
of
those
that
oppose
Christ
and
his
Ided
,
he
is
always
spoke
of
as
the
party
,
Rev.
12.7
,
who
the
Dragon
is
,
see
ver.
9.
Rev.
12.13
,
The
Dragon
persecuted
the
woman
,
&c.
So
ver.
17
;
Others
do
but
war
under
him
:
they
derive
their
malignity
and
enmity
from
him
,
and
have
as
it
were
their
Commission
from
him
,
Rev.
13.2
,
The
Dragon
gave
his
power
,
his
seat
,
and
authority
unto
the
Beast
:
that
is
,
to
Antichrist
;
Satan
had
his
seat
there
before
,
and
the
idolatrous
Heathen
persecuting
Emperors
were
his
great
Vassals
and
Deputies
.
Now
those
failing
him
;
he
gives
his
power
to
the
Pope
,
and
he
becomes
the
Devils
great
Lieutenant
.
Inferior
persecuting
Princes
and
Prelates
are
either
Antichrists
underlings
,
or
they
have
their
power
from
Satan
the
same
way
that
Antichrist
has
.
If
you
say
,
Are
not
all
powers
of
God
,
Rom.
13.1
?
And
what
power
has
Satan
to
give
?
I
answer
.
No
doubt
the
Antichristian
powers
is
from
God
as
a
punishment
to
the
World
,
2
Thess.
2.10
:
yet
it
is
from
Satan
.
If
we
consider
the
nature
of
it
,
the
very
Office
it self
of
Popes
and
Prelates
being
contrary
to
the
word
of
God
,
or
the
things
wherein
he
arrogateth
power
.
And
also
,
if
we
consider
the
way
of
his
coming
by
it
,
and
his
blasphemous
and
tyrannical
manner
in
exercising
it
,
of
all
which
Satan
is
the
Author
,
as
he
is
of
all
the
exorbitances
of
every
Government
that
are
to
the
prejudice
of
the
godly
;
hence
,
as
the
worshippers
of
Antichrist
are
said
to
worship
the
Dragon
,
who
gave
power
unto
the
Beast
,
Rev.
13.4
:
so
the
allowers
and
admirers
of
any
wicked
Constitution
in
Church
or
State
,
or
any
power
that
is
levelled
against
Christ
and
his
seed
,
do
in
so
far
own
Satan
the
God
of
this
World
;
and
in
so
far
declare
themselves
to
be
on
his
side
,
and
joyn
issue
with
him
.
If
any
object
,
the
horror
and
hatred
men
have
naturally
at
the
Devil
,
how
then
came
they
to
be
on
his
side
?
I
Answer
,
Whatever
hatred
natural
men
have
to
the
Devil
,
and
horror
they
conceive
at
his
appearance
,
as
a
Creature
of
another
Order
,
and
as
a
powerful
Spirit
,
represented
also
as
malicious
and
envious
at
the
good
of
mankind
;
yet
it
's
clear
,
that
they
conspire
in
their
enmity
to
God
,
and
Christ
,
and
his
seed
:
There
's
a
fundamental
friendship
with
him
,
even
when
they
are
blessing
themselves
from
him
,
and
speaking
against
him
,
even
as
there
is
a
radical
enmity
in
Sinners
to
God
;
though
Custom
or
Education
has
taught
them
to
speak
well
of
him
.
Satan
is
the
god
of
this
World
;
and
though
he
be
a
Tyrant
,
and
keep
Sinners
in
bondage
,
and
ruleth
them
at
his
pleasure
,
yet
sometimes
he
personates
a
servant
to
them
:
and
ordinarily
employs
them
in
such
work
as
is
suitable
to
their
corrupted
nature
,
and
takes
such
ways
with
them
as
are
pleasing
to
the
flesh
;
so
that
there
needeth
no
force
to
keep
them
in
servitude
:
they
are
so
well-pleased
with
their
Lord
,
that
his
fetters
are
as
Gold-chains
to
them
;
yea
,
some
of
them
are
so
far
transformed
into
the
spirit
and
image
of
the
Devil
,
as
to
commit
such
prodigious
acts
of
wickedness
,
that
one
would
think
humane
Nature
corrupted
as
it
is
,
should
tremble
at
it
:
and
,
in
nothing
has
this
appeared
more
than
in
the
prosecution
of
this
Enmity
in
those
horrid
and
diabolical
methods
,
and
arts
of
violence
and
cruelty
,
that
have
almost
in
all
Ages
been
invented
and
used
against
the
godly
;
and
as
for
that
Dread
men
commonly
have
at
his
appearance
,
it
is
known
how
easily
they
are
familiarized
;
yea
,
he
has
taught
men
to
call
evil
Spirits
,
Familiars
,
good
Neighbours
,
&c.
And
how
many
are
in
express
Covenant
with
him
?
There
's
no
man
can
deny
this
,
but
with
the
same
breath
he
denies
Christ
,
the
Scriptures
,
and
experience
(
it
is
credibly
reported
of
17
Popes
,
one
after
another
)
:
And
in
most
,
if
not
all
places
of
the
World
he
has
been
,
and
in
many
yet
is
visibly
worshipped
,
and
hath
a
Neighbourhood
,
or
rather
a
visible
Kingdom
among
them
.
2.
Against
whom
,
and
what
is
this
enmity
of
Satan
and
his
seed
levelled
?
I
Answer
,
Primarily
against
God
;
he
is
an
Adversary
to
God
and
holiness
,
and
so
to
Jesus
Christ
as
God
,
and
also
as
man
;
because
he
had
so
much
of
God
in
him
,
more
than
any
man
:
and
to
the
Saints
,
because
of
their
relation
to
God
and
Christ
:
his
enmity
to
God
appears
in
his
whole
design
and
business
:
more
particularly
in
his
blasphemous
injections
into
the
minds
of
poor
Creatures
,
and
in
his
using
the
tongues
of
some
that
he
possesses
,
to
blaspheme
God
;
and
indeed
,
his
enticing
of
men
to
war
against
Heaven
with
their
tongues
,
in
cursing
and
blasphemous
Oaths
,
where
there
is
neither
profit
nor
pleasure
to
allure
them
,
is
a
sufficient
evidence
,
both
of
the
Devils
and
of
mans
enmity
to
God
.
2.
This
is
levelled
against
Jesus
Christ
;
how
early
stirred
he
up
persecution
against
him
as
soon
as
he
was
born
,
and
did
all
he
could
against
him
?
and
such
enmity
has
he
to
his
Name
,
and
to
the
very
shadow
of
Christianity
,
that
he
will
admit
none
unto
a
strict
consederacy
with
him
,
till
they
have
renounced
Christ
,
and
the
sign
of
their
dedication
to
him
.
And
Oh
,
what
an
astonishing
meditation
is
it
,
to
think
that
Spirits
once
so
holy
and
wise
,
should
have
fallen
into
such
deeps
of
sin
,
or
risen
into
such
a
height
of
indignation
against
infinite
holiness
and
goodness
,
that
now
their
only
scope
and
delight
should
be
to
dishonour
God
,
and
to
mar
his
work
in
the
World
,
and
his
Image
in
man
!
And
what
an
astonishing
witness
is
this
of
the
patience
of
God!
we
wonder
he
bears
so
long
with
men
that
are
Vessels
of
wrath
,
who
are
but
like
grass
on
the
house-tops
:
whereas
he
has
suffered
Satan
for
several
thousand
years
,
to
range
and
tyrannize
up
and
down
the
World
,
and
yet
this
mars
not
the
lustre
and
beauty
of
Gods
wise
Government
of
the
World
.
3.
This
Enmity
is
also
levelled
against
the
followers
of
Christ
:
all
the
actings
of
evil
spirits
in
the
World
have
a
tendency
to
mens
hurt
(
whatever
friendship
they
may
pretend
)
:
and
it
is
not
any
outward
concern
of
mens
,
that
they
especially
intend
to
ruin
,
and
are
at
pain
and
labour
to
undo
;
It
is
the
great
and
eternal
Concern
of
their
immortal
Souls
that
they
level
at
;
they
envy
them
that
happiness
which
they
are
out
of
hope
of
;
or
their
hatred
to
God
and
Christ
is
heightned
from
their
passing
by
them
,
when
they
chose
and
redeemed
some
of
lost
men
.
Now
,
as
the
Lord
designs
his
peoples
good
,
by
all
the
seeming
contrary
dealings
with
them
;
so
does
the
Devil
by
his
contrary
methods
intend
to
hurt
them
:
whether
he
tempt
,
or
forbear
to
tempt
;
whether
he
solicite
Peter
to
hinder
Christs
sufferings
,
or
prompts
Judas
to
further
them
:
when
he
seems
asleep
,
and
when
he
rages
,
there
's
as
much
enmity
in
his
peace
,
as
in
his
war
;
If
he
keep
truce
with
such
as
are
explicitely
or
implicitely
in
Covenant
with
him
,
it
's
but
for
a
while
.
Now
this
Enmity
is
chiefly
against
the
Church
or
Churches
,
where
he
can
get
a
true
visible
Church
,
Rev.
12.13
.
It
's
with
the
Woman
;
where
we
see
also
that
Gods
special
preservation
of
his
Church
,
and
disappointing
or
frustrating
hellish
designs
against
a
Church
,
does
greatly
gall
Satan
,
and
exasperate
him
against
them
;
when
the
Dragon
saw
that
he
was
cast
down
to
the
earth
,
he
persecuted
the
woman
,
&c.
And
ver.
17
,
The
Dragon
was
wrath
with
the
woman
,
the
earth
having
helped
her
(
sometimes
God
makes
carnal
men
helpful
to
his
Church
,
and
restrains
their
Enmity
)
.
Why
?
the
Woman
had
done
him
no
wrong
,
was
only
escaped
:
and
this
diabolick
disposition
,
we
may
clearly
see
in
his
seed
:
there
's
nothing
pains
some
so
much
,
as
that
they
cannot
do
mischief
to
the
people
of
God
.
Do
we
not
see
some
acted
with
fury
and
unsatiable
cruelty
against
the
people
of
God
,
without
the
least
provocation
,
beyond
what
men
express
in
other
cases
,
and
beyond
what
mens
natural
enmity
to
Truth
and
Holiness
does
ordinarily
carry
them
?
even
such
fury
as
discovers
some
violent
excitement
from
Hell
,
and
carries
a
lively
resemblance
of
the
Devil
?
Now
,
ver.
17.
We
see
also
,
that
when
Satan
cannot
find
a
visible
pure
constituted
Church
,
then
he
bends
his
malice
against
single
Professors
,
that
keep
themselves
pure
from
the
corruption
of
the
place
they
live
in
,
they
are
there
called
the
womans
seed
:
he
went
to
make
war
with
the
remnant
of
her
seed
.
The
description
of
these
are
worth
our
observing
,
ver.
17
;
they
are
such
as
keep
the
Commandments
of
God
:
that
is
meant
in
opposition
to
those
whose
Religion
lies
most
in
obedience
to
Customs
,
Traditions
and
Commandments
of
men
,
whereby
they
make
void
the
Institutions
and
Commands
of
God
.
2.
They
are
such
as
have
the
Testimony
of
Jesus
;
that
is
,
that
bear
Testimony
to
him
in
all
his
Offices
,
in
opposition
to
those
,
who
by
their
Ceremonies
,
Humane
satisfactions
and
self-righteousness
,
deny
Christ
to
be
come
in
the
flesh
;
and
also
to
those
who
deny
,
or
incroach
upon
any
of
his
Offices
:
These
two
contain
much
of
the
distinguishing
Characters
of
the
true
Church
,
and
true
members
of
Jesus
Christ
,
from
the
false
.
3.
As
for
the
Nature
and
properties
of
this
Enmity
between
the
two
seeds
:
1.
It
's
for
no
private
particular
quarrels
;
Oh
,
what
a
bitter
Antipathy
do
men
manifest
,
even
to
those
from
whom
they
never
received
any
personal
injury
;
their
own
hearts
must
tell
them
,
that
it
can
be
from
nothing
but
the
appearance
of
the
Image
of
God
in
them
;
their
pretending
to
hate
their
Hypocrisie
,
is
vain
.
For
1.
Under
this
pretence
,
Christ
and
the
godly
of
old
were
persecuted
,
2.
Why
do
they
not
hate
the
openly
prophane
,
who
yet
call
themselves
Christians
,
and
are
angry
when
denied
outward
priviledges
,
and
the
Seals
of
Christianity
.
3.
How
comes
it
that
the
holiest
and
sincerest
are
most
hated
?
and
that
the
looser
any
Professor
be
,
he
has
the
more
favour
from
them
:
let
them
run
with
them
to
the
same
excess
of
Riot
,
and
they
can
be
one
with
them
;
let
them
but
see
you
have
no
more
Religion
than
they
have
,
and
you
may
gain
their
friendship
.
Some
pretend
their
disconformity
to
the
publick
Laws
;
and
indeed
,
on
this
foundation
were
all
the
persecutions
,
almost
of
former
times
bottomed
;
the
wiser
Heathens
even
in
the
Primitive
times
brought
it
to
this
.
But
1.
Whence
is
it
that
Laws
comes
to
be
enacted
and
levelled
against
the
godly
?
What
disturbance
does
the
purity
of
Religion
create
to
the
publick
peace
?
Is
there
no
prejudice
to
the
publick
by
Comedians
,
and
Stage-players
?
and
is
there
so
much
from
Ministers
preaching
Jesus
Christ
?
Are
Meetings
for
the
worship
of
God
the
only
dangerous
Assemblies
,
when
yet
our
Adversaries
do
not
so
much
as
pretend
that
there
is
any
thing
in
our
Worship
contrary
to
the
Scriptures
?
2.
Whence
is
it
that
everywhere
these
Laws
that
are
levelled
against
Christ
and
his
followers
,
are
with
more
care
and
severity
executed
than
other
laws
?
yea
,
than
laws
against
such
things
and
persons
that
are
apparently
dangerous
to
the
Publick
?
whence
is
it
that
ordinarily
men
outdo
in
the
one
,
and
come
short
of
the
Law
in
other
cases
?
2.
This
Enmity
is
universal
;
in
all
the
seed
of
the
Serpent
,
against
all
the
seed
of
Christ
:
it
is
not
lately
taken
up
,
but
has
shewed
it self
in
all
the
Ages
of
the
World
,
and
in
every
place
where
Christianity
has
been
,
or
is
known
.
Parents
transmit
it
to
their
Posterity
,
and
the
Children
shew
themselves
heirs
to
it
,
and
consequently
to
all
the
effects
of
it
,
from
,
Cain
,
&c.
Matth.
23.35
.
And
is
it
not
apparent
that
the
calmest
of
them
,
and
such
as
have
been
much
polished
and
civilized
by
Religion
,
yet
have
a
bitter
prejudice
and
secret
working
of
heart
against
the
power
of
it
,
and
will
upon
occasions
break
forth
in
rage
against
it
where
it
appears
;
there
wants
not
clear
evidences
of
this
,
even
in
the
most
calm
and
peaceable
dispositions
,
and
such
in
whom
this
enmity
is
most
restrained
,
and
who
profess
great
friendship
and
favour
to
Christ
and
his
followers
,
yet
cannot
endure
the
shining
and
condemning-Light
that
's
in
the
truly
godly
:
but
reproach
,
censure
and
hate
them
,
for
having
that
which
themselves
would
be
thought
to
have
,
Mal.
3.1
,
3
:
Yea
,
such
is
this
Enmity
,
that
let
the
godly
be
never
so
quiet
and
peaceable
,
and
useful
in
the
Societies
they
live
in
,
it
is
never
the
less
:
yea
,
such
is
it
,
that
no
natural
Bond
nor
Relation
can
extinguish
it
:
no
Friendship
,
and
no
Bond
in
Nature
so
firm
,
but
it
can
break
and
dissolve
.
No
sooner
gets
Christ
a
little
footing
in
a
Family
,
or
Town
,
or
Village
,
but
there
's
discords
and
jarrings
:
Satan
and
his
party
takes
the
Alarm
;
as
soon
as
any
thing
of
Christ
appears
in
one
,
he
is
as
a
sign
and
a
wonder
to
a
prophane
generation
:
the
World
is
like
a
Stepmother
,
and
nearest
Friends
change
their
countenance
.
3.
This
is
an
irreconcileable
Enmity
;
this
Controversie
could
never
be
taken
up
nor
composed
;
the
hatred
is
so
rooted
,
that
the
wisest
and
greatest
Reconcilers
and
Peace-makers
,
could
never
yet
unite
these
two
parties
,
no
more
than
they
can
alter
mens
Natures
.
It
's
folly
to
think
or
talk
of
reconciling
them
;
this
Decree
of
Heaven
is
stronger
than
the
Decree
of
the
Medes
and
Persians
:
Men
may
talk
of
Accommodations
,
and
Comprehensions
,
and
Condescensions
:
they
may
talk
of
prudence
and
moderation
,
and
mutual
forbearance
,
and
dispensing
with
some
things
for
peace-sake
;
But
can
light
and
darkness
,
can
Heaven
and
Hell
agree
?
There
may
be
healing
methods
found
out
for
uniting
the
godly
,
when
differing
in
some
particulars
;
their
having
one
spirit
and
new
Nature
,
is
a
good
foundation
for
agreement
:
but
for
the
unsanctified
,
the
godly
differ
from
them
,
not
so
much
in
opinions
and
outward
practice
,
as
in
their
spirit
;
so
that
though
they
should
unite
so
far
,
as
to
profess
the
same
truths
,
and
worship
God
in
the
same
outward
manner
;
were
there
never
so
much
uniformity
in
these
things
,
yet
can
they
never
sement
,
nor
come
to
the
kindly
union
of
spirit
.
And
all
this
we
may
see
in
our
day
,
this
Enmity
was
never
more
manifest
:
there
's
a
party
driving
Satans
design
;
there
be
various
forms
amongst
them
;
but
all
conspire
against
the
truly
godly
,
as
Edom
,
Ammon
and
Amalek
:
and
there
is
a
party
that
maintain
Christs
cause
,
that
keep
the
Commandments
of
God
,
and
have
the
Testimony
of
Jesus
,
though
under
divers
denominations
also
;
and
that
the
others
quarrel
with
them
,
is
meerly
from
the
old
Enmity
,
were
easie
to
make
out
.
It
is
manifest
,
that
whatever
different
notions
men
have
of
forms
of
Worship
and
Church-discipline
,
yet
the
matter
lies
not
there
;
for
how
unlike
are
they
to
many
godly
persons
of
the
former
generation
,
and
to
some
yet
in
outward
Communion
with
them
,
who
professed
the
same
principles
?
And
what
a
kindly
sympathy
and
warm
side
have
they
to
the
prophane
,
and
to
Papists
,
from
whom
they
would
seem
in
their
principles
to
differ
more
than
from
us
.
Oh
,
see
here
your
temper
and
state
by
Nature
,
and
bless
God
if
he
has
slain
this
enmity
to
Christ
,
and
brought
you
over
to
his
side
.
What
remains
in
the
Text
,
I
shall
in
a
few
words
absolve
.
2.
Then
observe
,
That
as
the
Lord
had
decreed
this
Enmity
,
so
he
has
decreed
that
Satan
shall
vex
Christ
and
his
followers
,
he
shall
bruise
their
heel
:
think
not
to
get
to
Heaven
without
some
hurt
,
or
something
that
will
make
thee
halt
;
reckon
upon
it
,
to
bear
the
mark
of
Satan
and
his
seeds
malice
.
Observ
.
3.
That
God
has
bounded
the
vexation
that
Satan
and
his
party
shall
give
to
the
godly
.
Fear
no
great
hurt
from
them
,
their
wound
is
not
deadly
,
it
comes
not
near
their
heart
:
indeed
,
they
are
said
to
make
war
with
the
Saints
,
and
overcome
them
,
Rev.
13.7
:
but
that
's
only
in
their
outward
concerns
,
and
over
their
bodily
lives
;
the
Lord
would
not
have
you
to
think
much
even
of
that
,
but
count
temporal
death
as
a
hurt
only
in
the
heel
:
compare
that
with
Rev.
12.11
.
and
Rom.
8.37
.
Psalm
44.17
,
18
,
19
,
20
;
see
the
worst
Satan
and
his
party
can
do
,
you
are
above
them
:
if
they
bite
your
heel
,
it
's
no
great
damage
.
Observ
.
4.
That
Christ
and
all
that
side
with
him
,
shall
certainly
be
victorious
.
Satans
head
,
and
the
head
of
all
his
followers
shall
be
bruised
:
as
sure
as
they
now
hurt
your
heel
,
their
head
shall
be
bruised
.
Think
on
this
,
you
who
are
ready
to
say
,
That
it
's
but
folly
to
essay
to
withstand
the
spite
of
the
time
,
and
therefore
would
either
yield
when
tryals
are
sharp
,
or
would
be
at
composing
matters
,
and
complying
a
little
with
Satans
party
,
for
it
's
certainly
decreed
,
that
they
shall
lose
the
day
:
and
that
Christ
and
his
followers
shall
be
the
last
in
the
Field
;
and
who
will
join
with
a
party
that
are
sure
will
be
broke
,
whatever
success
they
may
seem
to
have
for
a
while
?
Let
this
help
your
faith
;
shall
Satan
and
his
party
prevail
?
shall
they
extinguish
the
light
of
the
Gospel
,
or
hinder
the
progress
of
it
?
shall
they
pluck
the
stars
of
the
Churches
out
of
Christs
hands
?
any
,
no
more
than
they
can
hinder
the
Sun
to
rise
,
or
the
Moon
from
giving
its
light
,
or
the
Sea
to
flow
:
then
fear
not
Papists
,
or
Prelates
that
shall
die
,
and
wither
like
the
grass
.
Antichrist
and
all
his
party
,
they
are
now
ripening
fast
,
and
are
like
fuel
drying
for
the
fire
.
Tophet
is
prepared
of
old
for
them
:
yet
a
little
while
and
they
shall
blaze
and
flame
,
the
Breath
of
the
Lord
like
a
River
of
Brimstone
shall
kindle
them
;
their
Enmity
is
chiefly
levelled
against
Christ
,
and
it
's
against
the
godly
for
his
sake
;
and
you
doubt
not
but
he
is
able
to
conquer
Satan
;
and
shall
not
the
Saints
share
in
his
Conquest
?
You
need
not
doubt
of
Satans
overthrow
,
since
Christ
is
his
chief
party
.
Observ
.
5.
That
the
most
compendious
way
for
Satan
and
his
parties
ruin
,
is
their
attempting
against
Christ
and
his
followers
,
the
biting
of
their
heel
:
when
they
are
doing
most
mischief
,
they
are
nearest
his
stroke
,
they
are
now
within
his
reach
:
this
was
clear
in
Christs
sufferings
,
wherein
Satan
and
his
party
were
active
,
by
his
death
he
slew
him
that
had
the
power
of
death
,
he
set
his
foot
on
the
Serpents
neck
:
when
they
bite
his
heel
,
he
will
strike
out
their
teeth
,
hee
'l
trample
on
them
with
his
feet
of
brass
,
and
break
them
with
his
Mace
of
Iron
like
a
Potters-Vessel
:
when
you
see
the
Serpent
busiest
,
biting
the
heel
of
the
godly
,
you
may
say
,
now
God
is
about
to
set
his
foot
on
the
neck
of
his
Enemies
:
he
takes
the
shortest
and
the
wisest
way
to
ruin
them
.
Observ
.
6.
From
the
time
that
this
Promise
of
the
Enemies
overthrow
was
given
to
the
Church
,
that
deliverance
waits
not
for
our
good
frame
.
Adam
and
Evah
were
lying
securely
in
sin
without
sense
of
it
,
unwilling
to
take
with
it
,
using
no
diligence
for
their
relief
;
there
's
little
regret
for
sin
amongst
us
,
and
small
appearance
of
the
ruin
of
the
Churches
Adversaries
;
yet
,
who
knows
how
soon
the
vengeance
of
the
Temple
may
overtake
them
?
That
Promise
could
not
be
but
a
perfect
surprisal
,
and
so
is
ordinarily
the
accomplishment
of
it
also
:
both
as
to
the
spiritual
Salvation
intended
in
it
,
and
as
to
the
outward
deliverance
of
the
Church
that
it
contains
.
Now
to
conclude
:
You
see
here
that
in
this
one
expression
,
given
forth
as
in
one
Breath
,
several
things
inseparably
connected
together
:
here
's
the
first
intimation
of
a
Redeemer
,
and
of
Redemption
;
and
at
the
same
time
we
are
told
of
a
warfare
with
a
wicked
party
,
with
whom
we
must
debate
,
and
from
whom
also
we
must
suffer
;
these
we
must
by
no
means
separate
:
you
must
be
content
to
contend
with
Satan
and
his
party
,
and
resolve
to
have
your
heel
bruised
by
them
;
you
must
defie
the
worst
they
can
do
,
else
you
must
quit
Christ
and
his
party
;
cleaving
to
Christ
,
and
warring
against
them
,
are
joyned
in
one
Article
:
yea
,
are
the
first
clause
in
the
Gospel
Writings
:
if
you
account
Christs
Cross
your
Crown
,
you
shall
have
part
and
portion
with
him
.
If
you
will
not
debate
with
Satan
and
his
party
,
and
fight
under
Christ
,
then
think
not
to
get
any
good
by
Christ
.
You
see
the
Terms
then
,
clause
you
which
of
them
.
FINIS
.