THERAPEUTICA
SACRA
,
Translated
by
the
Author
;
Shewing
shortly
,
The
method
of
healing
the
diseases
of
the
Conscience
,
concerning
Regeneration
.
CHAP.
I.
Of
Conscience
in
general
.
SEing
our
purpose
is
to
speak
of
the
curing
of
sundry
ordinary
cases
▪
or
diseases
concerning
Regeneration
,
by
a
prudent
application
and
use-making
of
divine
Covenants
▪
made
about
and
with
man
,
for
his
coming
to
eternal
life
;
it
is
needfull
to
speak
in
the
entry
a
little
,
first
,
of
the
nature
of
the
Conscience
,
and
use
thereof
in
general
;
next
,
of
the
cases
of
the
conscience
in
general
;
thirdly
,
what
Regeneration
is
,
and
who
is
the
man
regenerat
;
fourthly
,
of
divine
Covenants
,
relating
to
everlasting
happiness
;
and
,
fifthly
,
of
the
orderly
and
prudent
application
of
these
Covenants
in
general
,
that
thereafter
we
may
descend
to
speak
of
application
thereof
in
particular
Cases
the
more
clearly
.
2.
As
to
the
first
,
what
conscience
is
,
It
hath
pleased
God
,
the
soveraign
Lord
and
Judge
of
all
men
,
in
the
Creation
,
to
put
in
mans
soul
a
natural
power
or
faculty
,
whereby
he
might
not
only
understand
the
revealed
will
of
God
,
(
the
only
Lord
of
,
and
Law-giver
to
,
the
Conscience
)
not
only
concerning
what
he
should
believe
and
perform
,
but
also
might
judge
of
his
own
faith
and
obedience
,
whether
performed
or
not
performed
;
yea
,
and
might
judge
also
of
the
faith
and
obedience
of
others
,
in
so
far
as
evidences
may
be
had
of
their
conformity
unto
,
or
dis-agreement
from
,
the
revealed
rule
of
faith
and
maners
.
This
power
of
the
soul
of
man
,
whether
it
be
considered
only
in
its
natural
aptitude
and
fitness
to
judge
,
(
though
not
as
yet
,
or
for
the
time
,
actually
judging
)
or
whether
it
be
looked
upon
as
it
is
putting
forth
it self
in
exercise
,
we
call
it
by
the
name
of
Conscience
.
3.
The
word
Conscience
is
divers
wayes
taken
;
for
sometime
by
it
is
meaned
the
natural
power
of
the
mind
,
to
judge
both
of
our
own
and
others
conformity
to
the
rule
:
and
in
this
larger
acception
we
say
,
Every
man
hath
a
Conscience
,
that
is
,
every
man
,
whether
male
or
female
,
whether
old
or
young
,
whether
sleeping
or
waking
,
hath
a
faculty
,
which
may
,
and
sometime
shall
,
judge
of
their
own
and
others
behaviour
towards
God
.
Sometime
it
is
taken
for
that
natural
power
of
the
mind
,
putting
forth
it self
actually
in
exercise
,
by
judging
of
others
;
So
doth
the
Apostle
take
it
,
2
Cor.
5
,
11.
I
trust
,
saith
he
,
we
are
made
manifest
in
your
consciences
.
But
here
,
in
this
Treatise
,
we
take
Conscience
more
strictly
,
as
it
examineth
and
judgeth
of
our selves
;
for
,
in
this
sense
,
it
is
most
properly
called
Conscience
,
or
joint
knowledge
;
partly
,
because
it
supposeth
,
that
God
and
we
know
our
obedience
,
or
disobedience
,
to
the
rule
prescribed
to
us
by
Him
;
partly
,
because
Conscience
imports
,
first
,
our
knowledge
of
the
rule
;
and
,
next
,
our
knowledge
of
our
behaviour
in
relation
to
the
rule
,
and
our
comparing
of
these
two
together
,
and
passing
of
sentence
of
our selves
answerably
.
4.
Conscience
,
as
it
doth
respect
our selves
,
is
no
other
thing
,
in
effect
,
then
the
understanding
power
of
our
souls
examining
how
maters
do
stand
betwixt
God
and
us
,
comparing
His
will
revealed
,
with
our
state
,
condition
and
carriage
in
thoughts
,
words
or
deeds
,
done
or
omitted
,
and
passing
jud●ment
thereupon
as
the
case
requires
:
So
that
in
the
court
of
Conscience
,
(
which
is
Gods
Depute
in
us
,
as
it
were
)
these
five
things
are
to
be
considered
;
1.
the
duty
of
self-examination
;
2.
the
thing
we
are
to
examine
;
3.
the
rule
whereby
we
are
to
examine
;
4.
the
process
of
the
Conscience
unto
sentence
giving
;
and
,
5.
the
execution
of
the
sentence
,
so
far
as
the
Conscience
may
.
5.
As
to
the
first
,
the
duty
of
examination
of
our selves
and
ju●ging
our selves
,
it
is
required
of
us
,
lest
we
be
judged
of
God
and
chastised
with
sharp
rods
,
1
Cor.
11.
31.
32.
and
hereunto
we
are
exhorted
,
Ps.
4.
4
,
Commune
with
your
own
hearts
upon
your
beds
,
and
be
still
.
6.
As
for
the
second
,
the
thing
which
we
are
to
examine
concerning
our selves
,
it
is
one
of
three
,
or
all
the
three
,
in
their
order
;
to
wit
,
either
our
estate
,
whether
we
be
in
the
state
of
nature
,
under
wrath
,
or
not
;
or
whether
we
be
regenerat
and
in
the
state
of
grace
through
faith
in
Jesus
Christ
,
or
not
.
Of
this
speaketh
the
Apostle
,
2
Cor.
13.
5.
Examine
your selves
whether
ye
be
in
the
faith
.
Or
it
is
our
condition
,
whether
being
in
the
state
of
grace
our
present
disposition
or
inclination
of
heart
and
affections
be
such
,
as
becometh
a
man
reconciled
or
not
.
To
this
point
of
examination
,
Christ
doth
call
the
Angel
of
the
Church
of
Ephesus
,
Rev.
2.
5.
Remember
therefore
from
whence
thou
art
fallen
.
Or
,
the
thing
we
are
to
examine
is
our
deeds
,
words
and
thoughts
actually
done
or
omitted
;
the
neglect
of
which
examination
is
reproved
,
Ierem.
8.
c.
and
Revel.
2.
19
,
20.
7.
The
third
thing
to
be
looked
unto
in
the
court
of
Conscience
,
is
the
rule
whereby
we
are
to
examine
our selves
in
all
,
or
any
,
of
the
former
respects
,
which
is
the
revealed
will
of
God
in
holy
Scripture
;
wherein
is
set
down
to
us
what
we
should
believe
,
and
what
we
should
do
,
and
what
is
the
reward
of
the
obedience
of
faith
,
and
what
is
the
punishment
of
disobedience
.
And
here
if
the
Conscience
be
not
well
informed
,
and
the
rule
closly
cleaved
unto
,
the
erring
Conscience
may
swallow
down
the
grossest
idolatry
,
and
cry
up
Diana
for
a
great
goddess
,
Act.
19.
28
and
make
the
murtherers
of
the
Saints
conceive
,
that
in
killing
them
they
do
God
good
service
,
Ioh.
16.
2.
8.
The
fourth
thing
is
,
the
judicial
process
of
the
Conscience
,
for
giving
such
a
sentence
of
direction
for
what
is
to
be
done
,
or
of
absolution
or
condemnation
,
in
the
point
examined
and
found
done
or
not
done
:
which
process
,
if
the
Conscience
be
well
informed
,
is
after
the
maner
of
clear
reasoning
,
by
way
of
Syllogisme
,
wherein
we
lay
down
the
rule
given
by
the
supreme
Law-giver
,
in
the
major
or
first
proposition
.
Then
we
do
lay
our selves
to
the
rule
in
the
minor
or
second
assumed
proposition
;
and
from
the
comparison
of
our selves
,
with
the
rule
,
we
give
out
sentence
in
the
third
room
,
which
is
called
the
Conclusion
.
As
for
example
,
If
the
Conscience
be
about
to
give
direction
for
what
is
to
be
done
,
it
reasoneth
thus
,
What
God
hath
appointed
to
be
the
only
rule
of
faith
and
maners
,
I
must
take
heed
to
follow
it
as
the
rule
.
But
,
the
holy
Scripture
,
God
hath
appointed
to
be
the
only
rule
of
faith
and
maners
.
Therefore
,
I
must
take
heed
to
follow
the
Scripture
as
the
only
rule
.
Or
more
shortly
,
the
Lord
hath
commanded
to
repent
and
turn
unto
him
,
(
offering
reconciliation
in
Christ
)
therefore
it
is
my
duty
so
to
do
.
But
in
the
process
of
the
Conscience
unto
conviction
or
absolution
,
sometime
moe
,
sometime
fewer
reasonings
are
used
.
As
for
example
,
for
conviction
,
the
process
goeth
thus
,
That
which
God
hath
commanded
me
,
I
should
have
●one
:
But
,
to
repent
and
turn
to
Him
,
He
hath
commanded
me
;
Therefore
,
I
should
have
repented
and
turned
to
God
.
Again
,
He
that
hath
not
obeyed
the
Lord
,
in
repenting
of
his
evil
wayes
and
turning
unto
God
,
is
under
great
guiltiness
,
and
worthy
of
death
,
by
the
sentence
of
the
Law
;
But
,
such
a
one
am
I
,
may
every
impenitent
person
say
of
himself
:
And
,
therefore
may
conclude
of
himself
,
I
am
under
great
guiltiness
,
and
worthy
of
death
,
by
the
sentence
of
the
Law
.
Likewayes
,
in
the
process
of
the
Conscience
,
a
humbled
person
well
informed
,
may
reason
thus
,
That
way
of
reconciliation
which
God
hath
appointed
a
self-condemned
sinner
to
follow
,
I
am
bound
to
follow
;
But
,
this
way
(
and
no
other
)
hath
God
appointed
,
that
the
sinner
,
convinced
of
sin
and
of
deserved
wrath
should
flee
to
Christ
Iesus
the
Mediator
,
that
by
Him
he
may
be
justified
,
sanctified
and
saved
:
Therefore
,
this
way
of
reconciliation
,
and
no
other
,
I
am
bound
to
follow
.
Again
,
Whosoever
,
by
the
grace
of
God
,
in
the
sense
of
sin
and
deserved
wrath
,
is
fled
unto
Christ
for
righteousness
and
eternal
life
and
in
Christs
strength
,
is
endeavouring
to
give
new
obedience
to
the
will
of
God
,
is
undoubtedly
a
true
believer
and
child
of
God
;
But
,
such
a
one
am
I
,
may
the
humbled
sinner
,
fled
to
Christ
,
say
of
himself
:
Therefore
,
I
am
,
by
the
grace
of
God
,
undoubtedly
a
true
believer
and
a
child
of
God
.
And
yet
again
he
may
go
on
,
to
strengthen
his
faith
,
and
to
comfort
himself
in
the
Lord
,
thus
,
Whosoever
in
the
sense
of
sin
,
poverty
and
weakness
,
hath
fled
to
Christ
the
Redeemer
,
resolved
never
to
part
with
Him
,
and
hath
consecrated
himself
,
in
the
strength
of
Christ
,
to
endeavour
to
give
new
obedience
to
the
will
of
God
,
he
is
an
heir
with
Isaac
of
the
promised
blessings
,
and
may
hope
to
have
them
perfectly
in
possession
at
last
;
But
such
an
one
am
I
,
may
the
humbled
sinner
,
fled
to
Christ
,
say
of
himself
:
Therfore
,
I
am
an
heir
of
the
promised
blessings
with
Isaac
,
and
may
hope
to
have
them
perfectly
in
possession
at
last
.
Such
a
process
as
this
doth
the
Conscience
of
the
regenerat
man
follow
,
when
he
reneweth
the
acts
of
his
repentance
,
and
sentenceth
himself
worthy
of
what
the
Law
pronounceth
against
his
sin
;
and
when
he
reneweth
the
acts
of
his
faith
in
Christ
,
through
whom
alone
he
is
fred
from
the
deserved
curse
of
the
Law
.
9.
As
to
the
fifth
thing
to
be
observed
in
the
court
of
Conscience
,
which
is
,
the
execution
of
the
sentence
it
hath
pronounced
;
because
the
Conscience
is
set
over
the
man
by
God
,
as
Judge-depute
:
therefore
it
goeth
about
,
in
the
name
of
God
,
by
and
by
to
execute
,
as
it
may
,
the
sentence
justly
pronounced
by
it
;
and
according
to
the
nature
of
the
sentence
,
of
condemnation
or
absolution
,
pronounced
by
it
,
it
stirreth
up
divers
motions
and
affections
in
the
heart
;
some
of
them
sad
and
sorrowfull
,
some
of
them
joyfull
and
comfortable
.
The
sad
and
bitter
passions
that
follow
upon
the
sentence
of
conviction
and
condemnation
,
justly
pronounced
,
are
shame
,
grief
,
fear
,
anxiety
,
vexation
and
such-like
;
whereby
the
guilty
sinner
is
either
fretted
,
as
with
a
worm
,
or
fired
and
tormented
.
Of
this
we
have
an
example
in
our
first
parent
Adam
,
who
,
being
convicted
in
his
conscience
of
sin
and
deserved
wrath
,
did
flee
from
the
face
of
God
,
all
amazed
and
a
frighted
,
Gen.
3.
9.
10.
The
Lord
called
unto
Adam
,
and
said
unto
him
where
art
thou
?
And
he
said
,
I
heard
thy
voice
in
the
garden
,
and
I
was
afraid
,
because
I
was
naked
,
and
I
hid
my self
.
But
the
Conscience
,
after
it
is
furnished
by
the
Gospel
to
absolve
the
penitent
believer
fled
to
Christ
,
doth
stir
up
more
sweet
and
comfortable
motions
in
the
heart
,
such
as
are
,
peace
,
comfort
,
joy
,
gladness
,
exultation
,
confidence
,
and
such
like
.
An
example
whereof
we
see
in
Paul
,
2
Cor
,
1.
2.
Our
rejoycing
,
saith
he
,
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
.
So
the
Conscience
,
after
it
is
wounded
by
the
mans
transgression
,
doth
the
part
of
a
Iudge
,
citing
the
man
before
its
Tribunal
;
and
the
part
of
an
Officer
,
presenting
the
man
at
the
Bar
;
and
the
part
of
an
Accuser
,
challenging
the
man
for
his
transgression
;
and
the
part
of
the
Recorder
,
producing
the
book
of
Statutes
;
and
the
part
of
sufficient
witnesses
,
proving
and
convincing
him
of
the
deed
done
.
Again
it
doth
the
part
of
a
Iudge
,
pronouncing
sentence
and
condemning
the
convicted
transgressour
;
and
the
part
of
a
Sergeant
and
Marshal
,
binding
the
condemned
wretch
;
and
the
part
of
the
Prison
and
Stocks
,
pinching
and
pressing
the
bound
sinner
;
and
the
part
of
the
Burrio
,
scourging
and
tormenting
him
.
But
the
Conscience
,
after
examination
,
finding
the
man
either
innocent
and
free
of
the
crime
,
or
forgiven
and
reconciled
to
God
by
Christ
,
after
repentance
and
faith
,
embracing
the
Redeemer
,
it
doth
the
part
of
an
honest
Friend
,
carefully
comforting
the
innocent
or
penitent
;
and
the
part
of
an
Advocat
,
excusing
and
defending
the
man
against
all
challenges
;
and
the
part
of
Witnesses
compurgatours
;
and
the
part
of
the
Iudge
absolving
;
and
the
part
of
the
Rewarder
.
And
so
much
concerning
the
nature
and
use
of
Conscience
,
as
may
suffice
our
purpose
.
CHAP.
II.
Of
Cases
of
Conscience
in
general
.
A
Case
of
Conscience
,
taken
in
a
large
sense
,
comprehends
every
accident
which
any
way
affects
or
qualifieth
the
Conscience
,
And
in
this
sense
,
the
perswasion
and
certainty
,
which
the
Conscience
may
have
,
the
soundness
,
health
and
strength
of
the
Conscience
,
may
be
called
Cases
and
good
Cases
of
the
Conscience
.
So
also
,
any
effect
which
the
Conscience
doth
work
on
the
soul
,
such
as
are
peace
of
conscience
,
comfort
and
joy
in
the
heart
,
may
be
called
Cases
of
the
Conscience
also
.
But
the
Cases
whereof
we
are
to
treat
,
are
the
ill
Cases
of
the
Conscience
,
whereby
it
is
fallen
from
the
soundness
and
streightness
it
should
have
,
which
we
call
by
the
name
of
wounds
,
diseases
,
and
sickness
of
the
Conscience
:
whereunto
,
that
we
may
descend
to
speak
more
orderly
,
a
twofold
difference
is
to
be
observed
.
2.
First
,
we
must
put
difference
between
a
healthy
and
a
sick
Conscience
.
A
healthy
Conscience
is
that
,
which
after
examination
of
our
wayes
,
according
to
the
rule
of
Gods
Word
,
doth
justly
absolve
us
,
and
speaketh
peace
to
us
toward
God
.
Of
such
a
conscience
it
is
said
by
Solomon
,
A
sound
heart
is
the
life
of
the
flesh
,
Prov.
14.
30.
by
the
heart
he
meaneth
the
conscience
,
which
ordinarly
in
Scripture
is
called
the
heart
And
he
saith
,
the
sound
conscience
is
the
life
of
the
flesh
;
because
the
body
is
so
much
in
better
case
,
that
the
conscience
be
at
peace
toward
God
.
And
this
blessing
is
allowed
upon
every
believer
in
Christ
,
in
his
orderly
walking
,
2
Tim.
1.
7.
God
hath
not
given
us
the
spirit
of
fear
,
but
of
power
,
of
love
,
and
of
a
sound
mind
.
A
Conscience
in
this
disposition
needeth
not
medicine
,
but
spiritual
nourishment
and
exercise
in
all
Christian-duties
.
A
sick
Conscience
we
call
,
that
which
either
is
senseless
of
its
own
evils
and
dangers
it
is
in
,
and
sitteth
down
securely
,
and
resteth
without
a
warrand
;
Or
,
which
is
justly
wounded
,
and
labours
under
the
sense
of
its
pain
;
or
,
which
is
unquiet
upon
mistakes
and
ignorance
of
making
use
of
the
true
remedy
:
of
such
a
sick
Conscience
we
are
to
speak
,
if
possible
,
by
Gods
blessing
,
a
word
in
season
may
be
spoken
,
to
waken
a
secure
conscience
,
or
to
refresh
the
weary
soul
,
that
being
recovered
from
its
malady
,
it
may
be
able
to
feed
upon
the
bread
and
water
of
life
,
and
work
the
works
of
God
in
the
strength
of
Christ
.
3.
Secondly
,
we
must
put
difference
between
a
troubled
Soul
and
a
troubled
Conscience
;
for
,
the
Soul
is
more
largely
taken
then
the
Conscience
.
The
Soul
comprehendeth
all
the
powers
and
faculties
of
the
man
;
but
the
Conscience
,
as
we
speak
of
it
,
is
only
one
faculty
of
the
mind
,
judging
of
the
mans
moral
ill
or
well-being
;
and
so
all
cases
of
the
Conscience
are
cases
of
the
Soul
:
but
,
all
the
cases
of
the
Soul
are
not
cases
of
the
Conscience
.
For
,
the
Soul
may
be
troubled
while
the
Conscience
is
not
troubled
at
all
;
yea
,
a
man
may
have
a
commendable
trouble
in
his
soul
,
when
he
seeth
God
dishonoured
or
His
Church
in
hazard
,
whereby
his
conscience
is
so
far
from
being
troubled
,
that
such
a
holy
trouble
strengthens
his
conscience
in
his
address
to
God
,
as
is
in
many
places
of
the
Psalms
to
be
seen
.
Again
,
a
mans
mind
may
be
troubled
by
sundry
natural
or
civil
motives
;
while
the
conscience
is
allowably
quiet
,
as
in
losses
of
things
temporal
,
fears
,
pains
or
unexpected
inconveniencies
occurring
;
yea
,
there
may
be
passions
and
perturbations
of
the
mind
in
persons
that
are
not
capable
for
the
time
of
the
exercise
of
Conscience
,
as
may
be
seen
in
young
infants
,
and
in
the
elder
sort
,
in
fits
of
feaver
,
melancholy
and
phrensie
:
and
yet
further
,
it
is
possible
that
passions
,
perturbations
and
troubles
of
soul
,
may
be
found
without
any
disease
of
the
Conscience
;
because
our
Lord
Jesus
,
in
the
dayes
of
his
humiliation
,
was
a
man
acquainted
with
sorrows
,
but
was
not
obnoxious
to
sin
or
any
self-challenging
;
for
,
he
knew
no
sin
in
himself
.
He
had
trouble
in
his
soul
,
but
could
not
have
trouble
of
conscience
,
Iob
:
12.
27.
Now
is
my
soul
troubled
,
and
what
shall
I
say
?
●ather
,
save
me
from
this
hour
;
but
for
this
cause
came
I
unto
this
hour
.
Of
the
cases
of
the
Soul
we
speak
not
here
,
but
of
the
sinfull
diseases
of
the
Conscience
.
4.
There
is
also
a
third
difference
to
be
observed
between
common
cases
of
Conscience
,
and
these
that
specially
concern
Regeneration
.
Common
cases
comprehend
all
these
questions
and
doubts
,
wherein
the
Conscience
is
seeking
light
and
resolution
about
the
rule
of
faith
and
maners
,
that
it
may
better
inform
it self
about
the
sense
of
Scripture
,
and
about
the
application
thereof
in
the
point
of
direction
in
faith
and
practice
.
These
common
cases
are
of
as
large
extent
,
as
the
bulk
of
Divinity
,
as
large
as
the
Doctrine
held
forth
in
Scripture
concerning
faith
and
maners
:
for
,
there
is
not
any
one
article
of
faith
or
duty
prescribed
,
as
a
point
of
piety
or
righteousness
,
about
which
questions
may
not
be
moved
and
cases
propounded
,
wherein
the
Conscience
may
seek
satisfaction
.
Of
this
hudge
great
tree
,
we
take
but
only
one
branch
to
speak
of
,
so
far
as
maketh
for
our
purpose
concerning
Regeneration
.
CHAP.
III.
Of
Regeneration
,
what
it
is
;
and
the
regenerat
man
,
who
he
is
.
WE
speak
not
here
of
the
regeneration
of
elect
infants
,
dying
in
their
infancy
,
God
hath
His
own
way
of
dealing
with
them
;
but
of
the
regeneration
of
those
who
are
capable
of
being
outwardly
called
by
the
ministry
of
the
Word
which
we
may
thus
describe
,
Regeneration
(
being
one
in
effect
with
effectual
caling
)
is
the
work
of
Gods
invincible
power
and
meer
grace
,
wherein
,
by
His
Spirit
,
accompanying
His
Word
,
He
quickeneth
a
redeemed
person
lying
dead
in
his
sins
,
and
reneweth
him
in
his
mind
,
will
and
all
the
powers
of
his
soul
;
convinceing
him
savingly
of
sin
,
righteousness
and
judgment
,
and
making
him
heartily
to
embrace
Christ
and
Salvation
,
and
to
consecrat
himself
to
the
service
of
God
in
Christ
,
all
the
dayes
of
his
life
.
2.
The
main
thing
we
must
take
heed
to
in
this
work
,
is
to
give
to
God
intirely
the
glory
of
His
Grace
and
Power
and
Wisdom
,
so
that
the
glory
of
mans
regeneration
be
neither
given
to
man
,
nor
man
made
sharer
of
the
glory
with
God
,
but
God
may
have
the
whole
glory
of
His
free
grace
,
because
out
of
His
own
good-will
,
not
for
any
thing
at
all
foreseen
in
man
,
He
lets
forth
his
speciall
love
on
the
redeemed
in
a
time
acceptable
;
And
the
glory
of
His
Almighty
power
,
because
by
His
omnipotent
and
invincible
working
He
makes
the
man
dead
in
sins
to
live
,
opens
his
eyes
to
take
up
savingly
the
things
of
God
,
takes
away
the
heart
of
stone
,
and
makes
him
a
new
creature
,
to
will
and
to
do
His
holy
will
;
And
the
glory
of
His
Wisdom
,
who
dealeth
so
with
His
creature
as
He
doth
not
destroy
,
but
perfect
the
naturall
power
of
the
mans
will
,
making
the
man
regenerat
,
most
freely
,
deliberatly
and
heartily
to
embrace
Christ
,
and
to
consecrat
himself
to
Gods
service
.
The
reason
why
we
urge
this
,
is
,
because
Satan
,
by
corrupting
the
doctrine
of
regeneration
,
and
perswading
men
that
they
are
able
of
themselves
by
the
common
and
the
naturall
strength
of
their
own
free-will
,
without
the
speciall
and
effectuall
grace
of
God
,
both
to
convert
themselves
and
others
also
,
doth
foster
the
native
pride
of
men
,
hindreth
them
from
emptying
and
humbling
themselves
before
God
,
keepeth
them
from
self-denyall
,
doth
mar
the
regeneration
of
them
that
are
deluded
with
this
errour
,
and
obscureth
what
he
can
,
the
shyning
of
the
glory
of
Gods
grace
,
power
and
wisdom
in
the
conversion
of
men
:
for
,
whatsoever
praise
,
proud
men
let
go
toward
God
for
making
mens
conversion
possible
,
yet
they
give
the
whole
glory
of
actuall
conversion
to
the
man
himself
,
which
Christ
ascribeth
to
God
only
,
and
leaveth
no
more
for
man
to
glory
in
his
spirituall
regeneration
,
then
he
hath
to
glory
in
his
own
naturall
generation
,
Ioh.
3.
5.
6.
7.
8.
And
the
same
doth
the
Apostle
teach
,
Ephes.
2.
8.
9.
10.
and
,
Philip.
●
.
13.
It
is
God
(
saith
hee
)
which
worketh
in
you
both
to
will
and
to
do
of
His
own
good
pleasure
.
And
therefore
it
is
the
duty
of
all
Christs
disciples
,
but
chiefly
their
duty
who
are
consecrat
to
God
,
to
preach
up
the
glory
of
Gods
free
grace
,
omnipotent
power
and
unsearchable
wisdom
,
to
live
in
the
sense
of
their
own
emptinesse
,
and
to
depend
upon
the
furnitour
of
grace
for
grace
,
out
of
Christs
fulnesse
;
and
zealously
to
oppose
the
proud
errour
of
mans
naturall
ability
for
converting
himself
,
as
they
love
to
see
,
and
find
the
effectuall
blessing
of
the
Ministery
of
the
Gospel
,
and
themselves
accepted
for
true
disciples
at
the
day
of
their
meeting
with
Christ
the
Judge
at
His
second
coming
.
3.
For
opening
up
of
regeneration
,
these
five
propositions
must
be
hol●en
.
The
first
is
this
,
the
naturall
man
receiveth
not
the
things
of
the
Spirit
of
god
;
for
,
they
are
foolishnesse
unto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
1
Cor.
2.
14.
The
second
is
this
,
it
is
the
Spirit
of
God
which
convinceth
man
of
sin
,
of
true
righteousnesse
and
of
judgement
,
Ioh.
16.
9.
10.
11.
The
third
is
this
,
in
regeneration
,
conversion
and
quickning
of
a
sinner
,
God
,
by
his
invincible
power
,
createth
and
infuseth
a
new
life
and
principles
thereof
,
Psal.
110.
3.
Thy
people
shall
be
willing
in
the
day
of
thy
power
,
and
,
Ioh.
5.
21.
and
6.
63.
The
fourth
is
this
,
the
invincible
grace
of
God
,
working
regeneration
and
a
mans
conversion
,
doth
not
destroy
the
freedom
of
mans
will
,
but
makes
it
truely
free
,
and
perfects
it
.
Ier.
31.
31.
I
will
make
a
Covenant
with
the
house
of
Israel
and
with
the
house
of
Iudah
,
and
will
put
My
law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
&c.
The
fifth
is
this
,
albeit
a
man
,
in
the
act
of
Gods
quickning
and
converting
of
him
be
passive
,
and
in
a
spirituall
sen●e
dead
in
sins
and
trespasses
,
yet
,
for
exercising
externall
means
,
whereof
God
maketh
use
unto
his
conversion
,
for
fitting
him
and
preparing
of
him
for
a
gracious
change
(
such
as
are
,
hearing
of
the
Word
,
reading
of
it
meditating
on
it
,
inquiring
after
the
meaning
of
it
,
&c.
)
the
naturall
man
hath
a
naturall
power
thereunto
as
to
other
externall
actions
,
which
sufficeth
to
take
away
excuse
from
them
who
have
occasion
of
using
the
means
and
will
not
use
them
,
Matth.
23.
37.
For
clearing
of
the
first
proposition
,
we
must
remember
,
that
the
object
of
actuall
regeneration
,
conversion
and
effectuall
calling
,
is
the
man
elected
or
redeemed
by
Christ
,
lying
in
the
state
of
defection
from
God
destitute
of
originall
righteousnesse
,
at
enimity
with
God
,
bently
inclined
to
all
evill
,
altogether
unfit
and
impotent
,
yea
even
spiritually
dead
to
every
spirituall
good
,
and
specially
to
convert
,
regenerat
or
quicken
himsel●
:
for
albeit
after
the
fall
of
Adam
there
are
some
sparks
of
common
reason
remaining
,
whereby
he
may
confusedly
know
that
which
is
called
spirituall
good
,
acceptable
and
pleasant
unto
God
and
fit
to
save
his
soul
;
yet
the
understanding
of
the
unrenewed
man
judgeth
of
that
good
,
and
of
the
truth
of
the
Evangell
wherein
that
good
is
proponed
,
to
be
meer
foolishnesse
,
and
doth
represent
the
spirituall
object
,
and
sets
it
before
the
will
,
as
a
thing
uncertain
or
vain
;
and
the
will
of
the
unrenewed
man
,
after
deliberation
&
comparison
made
of
objects
,
some
honest
,
some
pleasant
and
some
profitable
in
appearance
,
naturally
is
inclined
to
prefer
and
choose
any
seeming
pleasant
or
profitable
thing
,
whether
the
object
be
naturall
or
civill
,
rather
then
that
which
is
truly
honest
and
morally
good
.
But
if
it
fall
out
that
a
spirituall
good
be
well
and
in
fair
colours
,
described
unto
the
unrenewed
man
,
yet
he
seeth
it
not
,
but
under
the
notion
of
a
naturall
good
,
and
as
it
is
cloathed
with
the
image
of
some
naturall
good
,
and
profitable
for
preserving
its
standing
in
a
naturall
being
and
welfare
therein
.
So
did
the
false
prophet
Balaam
look
upon
the
felicity
of
the
righteous
in
their
death
,
when
he
did
separat
eternall
life
from
faith
and
sanctification
,
and
did
rent
asunder
the
means
from
the
end
appointed
of
God
,
saying
,
Let
me
dye
the
death
of
the
righteous
,
and
let
my
last
end
be
like
his
,
Numb.
23.
10.
After
this
maner
the
woman
of
Samaria
apprehended
the
gift
and
grace
of
the
holy
Ghost
,
and
saving
grace
offered
to
her
by
Christ
,
Lord
(
saith
she
)
Give
me
of
that
water
,
that
I
may
not
thirst
again
,
and
may
not
come
again
to
draw
water
,
Joh.
4.
15.
So
also
did
the
misbeleeving
Jews
judge
of
the
application
of
Christs
incarnation
and
suffering
for
their
spirituall
feeding
,
Joh.
6.
33.
34.
35.
for
,
The
naturall
man
cannot
know
the
things
of
the
Spirit
of
God
,
because
they
are
spiritually
discerned
,
and
the
naturall
man
is
destitute
of
the
spirit
of
illumination
.
1
Cor.
2.
14.
And
the
wisdom
of
the
flesh
is
enimity
to
God
:
for
it
is
not
subject
to
the
law
of
God
,
yea
,
it
cannot
be
subject
unto
it
,
Rom.
8.
7.
The
power
therefore
of
the
naturall
or
unrenewed
man
is
not
fitted
for
the
discerning
,
and
loving
of
a
spirituall
good
,
because
he
is
altogether
naturall
and
not
spirituall
:
For
,
a
supernaturall
object
,
requireth
a
supernaturall
power
of
the
understanding
and
will
,
to
take
it
up
,
and
rightly
conceive
of
it
:
But
of
this
supernaturall
faculty
,
the
unrenewed
man
is
destitute
,
and
in
respect
of
spirituall
discerning
,
he
is
dead
,
that
he
cannot
discern
spirituall
things
spiritually
.
4.
As
for
the
second
proposition
anent
a
mans
regeneration
,
the
Lord
,
that
He
may
break
the
carnall
confidence
of
the
person
whom
He
is
to
convert
,
first
,
sheweth
him
his
duty
by
the
doctrine
of
the
law
and
covenant
of
works
,
making
him
to
see
the
same
by
the
powerfull
illumination
of
the
holy
Spirit
,
and
so
taketh
away
all
pretext
of
ignorance
.
Secondly
,
He
sheweth
him
his
guiltinesse
and
deserved
damnation
wherein
he
is
involved
,
and
so
taken
away
all
conceit
and
imagination
of
his
innocency
,
Thirdly
,
He
doth
convince
him
of
his
utter
inability
to
satisfie
the
law
,
or
to
deliver
himself
from
the
curse
thereof
,
either
by
way
of
action
and
obedience
,
or
by
way
of
suffering
and
paying
of
the
penalty
of
the
violat
law
of
God
:
And
so
overturneth
all
confidence
in
himself
,
or
in
his
own
works
.
Whence
followeth
the
elect
mans
desperation
to
be
delivered
by
himself
,
because
he
seeth
himself
a
sinner
,
and
that
all
hope
of
justification
by
his
own
deeds
or
sufferings
,
is
cut
off
.
Now
,
that
this
is
the
work
of
the
holy
Spirit
,
is
plain
,
Ioh.
16.
8.
When
the
comforter
,
the
spirit
of
truth
,
shall
come
,
He
shall
convince
the
world
of
sin
,
&c.
And
in
this
condition
sundry
of
Gods
dear
children
,
for
a
time
are
keeped
under
the
bonds
of
the
law
,
under
the
spirit
of
bondage
and
sad
conviction
.
5.
As
for
the
third
proposition
,
the
Lord
after
He
hath
laid
the
sin
of
His
elect
child
,
who
is
to
be
converted
,
to
his
charge
by
the
doctrine
of
the
law
,
first
,
openeth
up
a
light
unto
him
in
the
doctrine
of
the
Gospel
,
and
lets
him
see
,
that
his
absolution
from
sin
and
his
salvation
is
possible
,
and
may
be
had
,
by
flying
unto
Christ
the
Redeemer
.
Secondly
,
the
Lord
drawing
near
hand
the
humbled
self-condemned
soul
,
deals
with
him
by
way
of
morall
swasion
,
sweetly
inviting
him
in
the
preaching
of
the
Gospel
,
to
receive
the
Redeemer
Christ
Jesus
,
the
eternall
Son
of
God
manifested
in
the
flesh
,
that
by
receiving
of
Him
as
He
is
offered
in
the
Evangel
,
for
remission
of
sin
,
renovation
of
life
,
and
eternall
salvation
,
he
may
close
the
Covenant
of
grace
and
reconciliation
with
God
.
Thirdly
,
because
the
fall
of
Adam
hath
bereft
man
of
all
spirituall
and
supernaturall
power
,
till
he
be
supernaturally
quickned
and
converted
by
the
omnipotent
power
of
Gods
grace
:
Therefore
the
Lord
s●peraddeth
unto
morall
swasion
,
effectuall
operation
,
and
formeth
in
the
soul
a
spirituall
faculty
and
ability
for
doing
what
is
pleasant
unto
God
,
and
tendeth
to
save
himself
according
to
the
will
of
God
.
This
infusion
of
a
new
life
,
sometime
is
called
the
forming
of
the
new
creature
,
sometime
regeneration
,
sometime
rising
from
the
dead
and
vivification
,
or
quickning
of
the
man
,
sometime
saving
grace
and
the
life
of
God
,
and
the
seed
of
God
,
having
in
it
the
principle
of
all
saving
graces
and
habits
,
which
are
brought
forth
afterward
to
acts
and
exercise
.
Mean
time
,
true
it
is
,
that
all
men
,
because
of
their
inborn
corruption
,
have
an
inclination
and
bent
disposition
to
resist
the
holy
Ghost
;
But
when
the
Lord
will
actually
convert
the
man
,
He
overcometh
and
taketh
away
actuall
resistance
,
and
doth
so
break
the
power
of
naturall
rebellion
that
it
doth
not
for
ever
after
reign
in
him
:
for
,
if
God
did
not
take
away
actuall
resistance
of
the
man
in
his
conversion
,
no
conversion
should
certainly
follow
,
and
God
should
be
disappointed
of
His
purpose
to
convert
the
man
,
even
when
He
hath
put
forth
His
almighty
power
to
work
conversion
;
But
God
doth
so
wisely
and
powerfully
stir
up
this
new
infused
life
of
grace
,
and
setteth
it
so
on
work
,
that
the
understanding
and
judgement
like
a
counsellour
,
and
the
Will
like
a
commanding
Emperour
,
and
the
active
power
of
the
new
infused
faculty
as
an
officer
,
do
all
bestir
themselves
to
bring
forth
supernaturall
operations
.
Whence
it
cometh
to
passe
,
that
the
new
creature
beginneth
to
look
kindly
on
Christ
the
Redeemer
,
and
to
desire
to
be
united
unto
Him
,
and
doth
streatch
forth
it self
to
embrace
Him
heartily
,
for
obtaining
in
Him
righteousnesse
and
salvation
,
as
He
is
offered
in
the
Gospel
:
And
so
he
casts
himself
over
on
Christ
with
full
purpose
never
to
shed
from
Him
but
by
faith
to
draw
out
of
Him
grace
for
grace
,
till
he
be
perfected
.
And
here
the
man
that
was
meerly
passive
,
in
his
quickning
and
regeneration
,
beginneth
presently
to
be
active
in
his
conversion
,
and
following
conversation
:
for
,
God
giveth
to
him
to
will
and
to
do
of
His
good
pleasure
;
And
he
having
obtained
by
Gods
effectuall
operation
to
will
and
to
do
,
doth
formally
will
and
do
the
good
which
is
done
.
6.
As
to
the
fourth
proposition
,
when
the
power
of
God
is
put
forth
,
invincibly
for
the
converting
of
a
soul
,
that
invincible
working
is
so
far
from
destroying
the
naturall
liberty
of
the
will
,
that
it
doth
indeed
preserve
it
,
and
sets
it
right
on
the
right
object
,
and
doth
perfect
it
:
For
,
as
when
God
openeth
the
eyes
of
a
mans
understanding
,
that
he
doth
behold
the
wonders
of
His
law
,
when
hee
removeth
the
naturall
blindnesse
of
the
mind
,
and
maketh
a
man
see
that
the
Gospel
is
the
wisdom
and
power
of
God
unto
salvation
;
which
sometime
he
counted
to
bee
meer
foolishnesse
,
he
doth
no
wayes
destroy
the
mans
judgement
,
or
understanding
,
but
doth
correct
,
help
,
heal
,
and
perfect
it
;
So
when
the
holy
Spirit
doth
powerfully
and
effectually
move
and
turn
the
Will
of
the
man
to
embrace
the
sweet
and
saving
offers
of
Christs
grace
in
the
Gospel
,
and
maketh
him
deliberatly
choose
this
blessed
way
of
salvation
,
and
to
renounce
all
confidence
in
his
own
,
or
any
others
worth
or
works
,
He
doth
not
destroy
,
but
perfect
the
liberty
of
the
Will
,
and
raiseth
it
up
from
death
and
its
damnable
inclination
,
and
maketh
it
most
joyfully
and
most
freely
to
make
choice
of
this
pearl
of
price
,
and
blesse
it self
in
its
choice
for
ever
.
Therefore
,
let
no
man
complain
of
wrong
done
to
mans
free-will
,
when
God
stops
its
way
to
hell
,
wisely
,
powerfully
,
graciously
and
sweetly
moveth
it
to
choose
the
way
of
life
;
But
rather
let
men
beware
to
take
the
glory
of
actuall
conversion
of
men
,
from
God
,
and
either
give
it
wholly
to
their
idoll
of
free-will
,
or
make
it
sharer
of
the
glory
of
regeneration
with
God
,
which
glory
God
will
not
give
to
another
,
but
reserve
wholly
to
Himself
:
for
,
all
men
,
in
the
point
and
moment
of
regeneration
,
are
like
unto
Lazarus
in
the
grave
,
to
whom
God
,
by
commanding
him
to
arise
,
gave
life
and
power
to
arise
out
of
the
grave
where
he
lay
dead
and
rotting
.
7.
As
to
the
fifth
proposition
,
We
must
distinguish
the
work
of
regeneration
from
the
preparation
and
disposition
of
the
man
to
be
regenerat
,
whereby
he
is
made
more
capable
of
regeneration
to
be
wrought
in
him
:
for
,
the
materiall
disposition
of
him
,
fitting
him
for
regeneration
,
is
neither
a
part
nor
a
degree
of
regeneration
;
for
,
albeit
the
Lord
be
not
bound
to
these
preparatory
dispositions
,
yet
He
will
have
man
bound
to
make
use
of
these
externall
means
which
may
prepare
him
;
because
,
by
the
use
of
externall
means
(
such
as
are
,
hearing
of
the
word
,
Catechising
and
conference
,
&c.
)
a
man
may
be
brought
more
near
unto
regeneration
,
as
Christ
doth
teach
us
by
His
speech
to
that
Pharisee
,
who
was
instructed
in
the
law
and
answered
discreedy
unto
Christ
;
Thou
art
not
far
(
saith
He
)
from
the
kingdom
of
God
,
Mark
.
12.
24.
This
preparatory
disposition
,
in
order
unto
regeneration
,
is
like
unto
the
drying
of
timber
to
make
it
sooner
take
fire
,
when
it
is
casten
into
it
.
For
,
dryness
in
the
timber
,
is
neither
a
part
nor
a
degree
of
kindling
or
inflammation
of
it
;
But
only
a
preparation
of
the
timber
to
receive
inflammation
when
the
fire
shall
be
set
to
it
,
or
it
put
in
the
fire
,
possibly
,
a
long
time
after
.
In
these
preparatory
exercises
then
,
no
man
will
deny
,
that
the
naturall
man
unrenewed
,
hath
a
naturall
power
to
go
and
hear
a
Sermon
preached
,
to
read
the
Scripture
,
to
be
informed
by
Catechising
,
and
conference
of
Religion
and
regeneration
,
whereof
God
when
He
pleaseth
may
make
use
in
regeneration
of
the
man
.
Wherefore
,
whosoever
in
the
preaching
of
the
Gospel
,
are
charged
and
commanded
to
repent
,
to
believe
in
Christ
,
or
turn
unto
God
,
they
are
commanded
also
to
use
all
these
externall
means
whereby
they
may
be
informed
of
the
duty
required
,
and
of
the
means
leading
thereunto
;
in
the
exercise
of
which
externall
means
,
they
may
meet
with
sundry
common
operations
and
effects
of
Gods
Spirit
,
before
they
be
regenerat
or
converted
,
whereof
the
use
may
be
sound
not
only
in
,
but
also
after
,
conversion
;
And
if
any
man
shall
refuse
,
slight
or
neglect
to
follow
these
preparatory
exercises
,
which
may
prepare
him
for
conversion
,
he
is
inexcusable
before
God
and
man
,
and
guilty
of
rejecting
of
the
offer
of
reconciliation
,
yea
guilty
of
resisting
of
the
holy
Ghost
,
of
which
sin
and
guiltynesse
the
holy
martyr
Stephen
chargeth
the
misbelieving
Jews
,
Acts
7.
51.
8.
As
for
the
regenerat
man
,
he
it
is
who
in
the
acknowledgement
of
his
sinfulnesse
and
deserved
misery
,
and
of
his
utter
inability
to
help
himself
,
doth
cast
away
all
confidence
in
his
own
parts
,
and
possible
righteousnesse
of
his
own
works
,
and
fleeth
to
Christ
offered
in
the
Gospel
,
that
in
Christ
alone
he
may
have
true
wisdom
,
righteousnesse
,
sanctification
,
and
redemption
;
and
doth
with
full
purpose
of
heart
consecrat
himself
,
and
endeavour
,
in
the
strength
of
Christ
,
to
serve
God
acceptably
all
the
dayes
of
his
life
.
For
the
ground
of
this
description
,
we
have
the
words
of
the
Apostle
,
Philip.
3.
3.
Where
putting
a
difference
between
the
true
people
of
God
,
and
the
counterfit
,
he
saith
.
We
are
the
circumcision
who
worship
God
in
the
spirit
,
and
rejoyce
in
Iesus
Christ
,
and
have
no
confidence
in
the
flesh
.
In
which
description
of
the
regenerat
man
,
the
Apostle
first
points
forth
unto
us
three
speciall
operations
of
the
Spirit
of
regeneration
,
then
three
duties
of
the
man
regenerat
.
The
first
operation
of
the
Spirit
of
God
,
the
only
circumciser
of
the
heart
,
is
the
humbling
of
the
man
in
the
sense
of
his
sin
by
the
doctrine
of
the
law
,
and
cutting
off
all
his
confidence
in
his
own
worth
,
wit
,
free-will
and
strength
to
help
himself
.
So
that
the
man
hath
no
confidence
in
the
flesh
.
The
second
operation
,
is
the
infusion
of
saving
faith
,
making
the
man
humbled
to
close
with
Christ
in
the
Covenant
of
reconciliation
,
and
to
rest
upon
Him
as
the
only
and
sufficient
remedy
of
sin
and
misery
,
so
that
Christ
becometh
to
him
the
ground
of
rejoycing
and
gloriation
.
The
third
operation
,
is
the
upstirring
and
enabling
of
the
believer
in
Christ
,
to
endeavour
new
obedience
,
and
to
worship
God
in
the
spirit
.
As
for
the
three
duties
of
the
man
regenerat
.
The
first
is
,
to
follow
the
leading
of
the
Spirit
in
the
poynt
of
more
and
more
humbling
of
himself
before
God
in
the
sense
of
his
own
insufficiency
,
and
●shewing
of
all
leaning
on
his
own
parts
,
gifts
,
works
,
or
sufferings
,
or
any
thing
else
beside
Christ
;
He
must
have
no
confidence
in
the
flesh
.
The
second
duty
,
is
to
grow
in
the
estimation
of
Christs
righteousnesse
and
fulnesse
of
all
graces
to
be
letten
forth
to
the
believer
imploying
Him
by
faith
,
and
comforting
himself
in
Christ
against
all
difficulties
,
troubles
and
temptations
;
He
must
rejoyce
in
Iesus
Christ
.
The
third
duty
,
is
to
endeavour
communion-keeping
with
God
in
the
course
of
new
obedience
in
all
cases
,
worshiping
and
serving
God
in
sincerity
of
heart
;
he
must
be
a
worshiper
of
God
.
As
to
the
last
thing
holden
forth
in
the
Apostles
words
,
which
is
the
undoubted
mark
and
evidence
of
the
man
regenerat
and
circumcised
in
heart
,
it
standeth
in
the
constant
endeavour
to
grow
in
these
three
duties
joyntly
,
so
as
each
of
them
may
advance
another
:
for
,
many
failings
and
short-comings
will
be
found
in
our
new
obedience
and
worshiping
of
God
in
the
spirit
;
but
,
let
these
failings
be
made
use
of
to
extinguish
and
abolish
all
confidence
in
our
own
parts
and
righteousnesse
,
that
our
dayly
failings
may
humble
us
and
cut
us
off
from
all
confidence
in
the
flesh
.
But
let
not
these
failings
so
discourage
us
,
as
to
hinder
us
to
put
confidence
in
Christ
;
but
by
the
contrair
,
the
lesse
ground
of
confidence
we
find
in
our selves
,
let
us
raise
so
much
higher
the
estimation
of
remission
of
sin
and
imputation
of
Christs
righteousnesse
,
and
stir
up
our selves
by
faith
to
draw
more
strength
and
ability
out
of
Christ
for
enabling
us
to
walk
more
holily
and
righteously
before
God
;
and
having
fled
to
Christ
and
comforted
our selves
in
him
,
let
us
not
turn
his
grace
into
wantonnesse
;
but
the
more
we
believe
the
grace
of
Jesus
Christ
,
let
us
strive
,
in
his
strength
,
so
much
the
more
to
glorifie
God
in
new
obedience
:
And
in
the
circle
of
these
three
duties
,
let
us
wind
our selves
up
stairs
toward
heaven
:
for
,
God
hath
promised
,
that
such
as
wait
on
the
Lord
,
shall
renew
their
strength
,
they
shall
mount
up
with
wings
as
Eagles
,
they
shall
run
and
not
be
weary
,
they
shall
walk
and
not
faint
,
Isaiah
40.
31.
In
the
conjunction
of
these
three
duties
,
the
evidence
of
regeneration
is
found
.
If
there
be
not
a
sincere
endeavour
after
all
these
three
duties
,
the
evidence
of
regeneration
is
by
so
much
darkned
,
and
short
for
probation
:
for
,
it
is
not
sufficient
to
prove
a
man
regenerat
,
that
he
is
driven
from
all
confidence
in
his
own
righteousnesse
,
and
filled
with
the
sense
of
sin
and
deserved
wrath
,
because
a
man
that
hath
no
more
then
that
,
may
perish
in
this
miserable
condition
,
as
we
see
in
Iudas
the
traitour
,
whose
conscience
was
burdened
with
the
sense
of
sin
,
but
did
not
seek
mercy
and
pardon
.
Neither
is
it
sufficient
to
boast
of
acquaintance
with
Christ
,
and
professe
great
respect
to
him
,
because
many
do
cry
,
Lord
,
Lord
,
who
neither
renounce
their
confidence
in
their
own
righteousnesse
,
nor
worship
God
in
spirit
;
for
,
of
such
Christ
saith
,
Matth.
7.
21.
Not
every
one
that
saith
to
Him
,
Lord
,
Lord
,
shall
enter
into
the
kingdom
of
God
.
Neither
is
it
sufficient
to
pretend
the
worshiping
of
God
in
spirit
:
for
,
all
they
who
think
to
be
justified
by
their
own
works
,
do
esteem
their
manner
of
serving
of
God
,
true
and
spirituall
service
and
worship
,
as
may
be
seen
in
the
proud
Pharisee
glorying
before
God
in
his
own
righteousnesse
,
and
acknowledging
that
God
was
the
giver
unto
him
of
the
holinesse
and
righteousnesse
which
he
had
,
Luke
,
18.
11.
I
thank
Thee
,
O
God
,
saith
he
,
that
I
am
not
like
other
men
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
publican
:
for
,
of
this
man
Christ
saith
,
he
returned
to
his
house
unjustified
,
that
is
,
a
man
lying
still
in
sin
unreconciled
.
Neither
is
it
sufficient
to
prove
a
man
regenerat
,
to
confess
sin
and
by-gone
unrighteousnesse
,
and
to
promise
and
begin
to
amend
his
wayes
and
future
conversation
;
for
,
so
much
may
a
Pharisee
attain
.
And
there
are
many
that
professe
themselves
Christians
,
who
think
to
be
justified
by
the
merits
of
their
own
and
other
saints
doings
and
sufferings
,
and
do
disdainfully
scoff
and
mock
at
the
doctrine
of
the
imputed
righteousnesse
of
Christ
;
how
many
are
they
also
,
who
think
their
bygone
sins
may
be
washen
away
,
and
be
recompenced
by
their
purpose
to
amend
their
life
in
time
to
come
?
How
many
are
they
,
who
,
being
willingly
ignorant
of
the
righteousnesse
of
God
,
which
is
of
faith
in
Jesus
Christ
,
go
about
to
establish
their
own
righteousnesse
as
the
Jews
did
?
Rom.
10.
3.
And
how
few
are
they
who
follow
the
example
of
the
Apostle
,
who
carefully
served
God
in
spirit
and
truth
,
but
did
not
lean
to
his
own
righteousnesse
,
but
sought
more
and
more
to
be
found
in
Christ
,
not
having
his
own
righteousnesse
,
which
behoved
to
be
made
up
of
his
imperfect
obedience
of
the
law
,
but
that
righteousnesse
which
is
by
faith
in
Jesus
Christ
?
Philip.
3.
9.
But
that
man
,
who
daily
in
the
sense
of
his
sinfulness
and
poverty
fleeth
unto
Jesus
Christ
,
that
he
may
be
justified
by
His
righteousnesse
,
and
endeavoureth
by
faith
in
Him
to
bring
forth
the
fruits
of
new
obedience
,
and
doth
not
put
confidence
in
these
his
works
when
he
hath
done
them
,
but
rejoyceth
in
Jesus
Christ
the
fountain
of
holinesse
and
blessednesse
;
That
man
(
I
say
)
undoubtedly
is
regenerat
,
and
a
new
creature
,
for
so
doth
the
Apostle
describe
him
,
Philip.
3.
3.
CHAP.
IV.
Of
divine
Covenants
about
the
eternall
salvation
of
men
;
and
in
speciall
,
of
the
Covenant
of
redemption
,
shewing
that
there
is
such
a
Covenant
,
and
what
are
the
articles
thereof
.
BEcause
the
healing
of
the
sicknesse
of
the
conscience
cometh
by
a
right
application
of
divine
Covenants
about
our
salvation
:
therefore
it
is
necessary
,
that
some
measure
,
of
the
knowledge
thereof
be
opened
up
.
1.
A
divine
covenant
we
call
,
a
contract
or
paction
,
wherein
God
is
at
least
the
one
party
contracter
.
Of
this
sort
of
covenants
about
the
eternall
salvation
of
men
(
which
sort
chieflly
belong
to
our
purpose
)
there
are
three
.
The
first
is
,
the
covenant
of
redemption
,
past
between
God
,
and
Christ
God
appointed
Mediatour
,
before
the
world
was
,
in
the
council
of
the
Trinity
.
The
second
is
,
the
covenant
of
works
,
made
between
God
and
men
,
in
Adam
in
his
integrity
,
indued
with
all
naturall
perfections
,
enabling
him
to
keep
it
,
so
long
as
it
pleased
him
to
stand
to
the
condition
.
The
third
is
,
the
covenant
of
grace
and
reconciliation
through
Christ
,
made
between
God
and
believers
(
with
their
children
)
in
Christ
.
2.
As
to
the
covenant
of
redemption
;
for
clearing
the
mater
,
we
must
distinguish
the
sundry
acceptions
of
the
word
redemption
:
for
,
1.
Sometime
it
is
taken
for
the
contract
and
agreement
of
selling
and
buying-back
to
eternall
salvation
,
of
lost
man
,
looked
upon
as
in
the
state
of
sin
and
misery
.
In
which
sense
,
we
are
said
to
be
bought
by
Christ
,
both
souls
and
bodies
,
1
Cor.
6.
19.
20.
Ye
are
not
your
own
;
for
ye
are
bought
with
a
price
:
therefore
glorifie
God
in
your
body
,
and
in
your
spirit
,
which
are
Gods
.
And
this
may
be
called
redemption
by
paction
and
agreed
bargain
.
2.
Sometime
redemption
is
taken
for
the
paying
of
the
price
agreed
upon
.
In
which
sense
,
Christ
is
said
to
have
redeemed
us
,
by
suffering
of
the
punishment
due
to
us
,
and
ransoming
of
us
.
Gal.
3.
13.
Christ
hath
redeemed
us
from
the
curse
of
the
law
,
being
made
a
curse
for
us
.
3.
Sometime
redemption
is
taken
for
the
begun
application
of
the
benefits
purchased
in
the
covenant
by
the
price
payed
,
Ephes.
1.
7.
In
whom
we
have
redemption
through
His
blood
,
even
the
remission
of
sins
,
according
to
the
riches
of
His
grace
.
4.
Sometime
redemption
is
taken
for
the
perfect
and
full
possession
of
all
the
benefits
agreed
upon
between
the
Father
and
Christ
His
Son
the
Mediatour
.
In
which
sense
,
we
are
said
to
be
sealed
with
the
holy
Spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
,
untill
the
redemption
of
the
purchased
possession
,
Ephes.
1.
14.
and
Ephes.
4.
30.
it
is
said
,
Grieve
not
the
holy
Spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
redemption
;
which
is
the
day
of
Judgement
,
when
Christ
shall
put
us
in
full
possession
of
all
the
blessednesse
which
He
purchased
by
bargain
and
payment
for
us
.
In
this
place
we
take
redemption
in
the
first
sense
,
for
the
covenant
past
between
the
Father
and
Christ
His
Son
,
designed
Mediatour
,
about
our
redemption
.
3.
When
we
name
the
Father
as
the
one
party
and
His
Son
Christ
as
the
other
party
in
this
covenant
,
we
do
not
seclude
the
Son
and
holy
Spirit
from
being
the
party
offended
;
but
do
look
upon
the
Father
,
Son
and
Spirit
,
one
God
in
three
Persons
,
as
offended
by
mans
sin
;
and
yet
all
three
contented
to
take
satisfaction
to
divine
justice
for
mans
sin
in
the
Person
of
the
Son
,
as
designed
Mediatour
,
to
be
incarnat
.
Whereby
the
Son
is
both
the
party
offended
as
God
,
one
essentially
with
the
Father
and
holy
Spirit
;
and
the
party
contracter
also
,
as
God
designed
Mediatour
personally
for
redeeming
man
,
who
with
consent
of
the
Father
and
holy
Spirit
,
from
all
eternity
willed
and
purposed
in
the
fulnesse
of
time
,
to
assume
the
humane
nature
in
personall
union
with
Himself
,
and
for
the
elects
sake
to
become
man
,
and
to
take
the
cause
of
the
elect
in
hand
,
to
bring
them
back
to
the
friendship
of
God
,
and
full
enjoyment
of
felicity
for
evermore
.
When
therefore
we
make
the
Father
the
one
party
,
and
the
Son
designed
mediatour
the
other
party
,
speaking
with
the
Scripture
,
for
the
more
easie
uptaking
of
the
Covenant
,
let
us
look
to
one
God
in
three
Persons
,
having
absolute
right
and
soveraign
power
according
to
His
own
pleasure
to
dispose
of
men
,
looked
upon
as
lying
before
God
(
to
Whom
all
things
are
present
)
in
sin
and
death
,
drawn
on
by
ma●s
own
deserving
,
and
yet
for
the
glory
of
His
grace
resolving
to
save
the
elect
,
so
as
His
justice
shall
be
satisfied
for
them
,
in
and
by
the
second
Person
of
the
Trinity
,
the
co-eternall
and
co-essentiall
Son
of
the
Father
.
4.
This
covenant
of
redemption
then
may
be
thus
described
.
It
is
a
bargain
,
agreed
upon
between
the
Father
and
the
Son
designed
Mediatour
,
concerning
the
elect
(
lying
with
the
rest
of
mankind
in
the
state
of
sin
and
death
,
procured
by
their
own
merit
)
wisely
and
powerfully
to
be
converted
,
sanctified
and
saved
,
for
the
Son
of
Gods
satisfaction
and
obedience
(
in
our
nature
to
be
assumed
by
Him
)
to
be
given
in
due
time
to
the
Father
,
even
unto
the
death
of
the
crosse
.
In
this
bargain
or
agreement
,
the
Scripture
importeth
clearly
,
a
selling
and
a
buying
of
the
elect
,
Acts
20.
28.
Feed
the
Church
of
God
,
which
He
hath
purchased
by
His
own
blood
,
1
Cor.
6.
20.
ye
are
bought
with
a
price
,
and
1
Pet.
1.
18.
The
seller
of
the
elect
,
is
God
;
the
buyer
,
is
God
incarnat
;
the
persons
bought
,
are
the
Church
of
the
elect
;
the
price
,
is
the
blood
of
God
,
to
wit
,
the
blood
of
Christ
,
who
is
God
and
man
in
one
person
.
This
covenant
of
redemption
,
is
in
effect
one
with
the
eternall
decree
of
redemption
,
wherein
the
salvation
of
the
elect
,
and
the
way
how
it
shall
be
brought
about
is
fixed
,
in
the
purpose
of
God
,
who
worketh
all
things
according
to
the
counsell
of
His
own
Will
,
as
the
Apostle
sets
it
down
,
Ephes.
1.
unto
the
15
verse
.
And
the
decree
of
redemption
is
in
effect
a
covenant
,
one
God
in
three
persons
agreeing
in
the
decree
,
that
the
second
Person
,
God
the
Son
,
should
be
incarnat
,
and
give
obedience
and
satisfaction
to
divine
justice
for
the
elect
:
unto
which
piece
of
service
the
Son
willingly
submitting
Himself
,
the
decree
becometh
a
reall
covenant
indeed
.
But
for
further
satisfaction
,
that
there
is
such
a
covenant
between
the
Father
and
the
Son
,
as
we
have
said
,
for
redeeming
of
the
elect
,
Scripture
giveth
us
evidence
six
wayes
.
The
first
way
is
by
expressions
,
which
import
&
presuppose
a
formall
covenant
between
the
parties
,
buying
and
selling
;
the
second
way
is
,
by
styles
and
titles
given
to
Christ
the
Redeemer
;
the
third
is
,
by
expressions
relating
to
an
eternall
decree
for
execution
and
performance
of
the
covenant
of
redemption
;
the
fourth
is
,
by
representation
of
this
covenant
in
the
Leviticall
types
;
the
fifth
is
,
by
Christ
the
Redeemer
now
incarnat
,
His
ratification
of
the
covenant
;
and
the
sixth
way
is
,
by
holding
forth
to
us
the
heads
and
articles
agreed
upon
,
wherein
the
covenant
consists
.
The
first
poof
.
AS
to
the
expressions
,
importing
a
formall
covenant
,
first
,
Ephes.
1.
7.
it
is
called
a
redemption
,
or
a
buying
of
the
elect
out
of
sin
and
misery
by
blood
,
shewing
that
no
remission
of
sin
could
be
granted
by
Justice
,
without
sheding
of
blood
,
and
Christ
undertook
to
pay
the
price
,
and
hath
payed
it
.
Again
,
the
inheritance
which
the
elect
have
promised
unto
them
,
is
called
a
purchase
,
importing
,
that
the
disponer
of
the
inheritance
to
the
elect
,
must
have
a
sufficient
price
for
it
,
and
that
the
Redeemer
hath
accepted
the
condition
and
laid
down
the
price
craved
for
it
,
Ephes.
1.
14.
and
so
bought
back
lost
heaven
and
forfeited
blessednesse
to
so
many
sinners
,
who
otherwayes
for
sin
,
might
justly
have
been
excluded
and
debarred
therefrom
for
ever
.
A
third
expression
is
holden
forth
,
Acts
20.
28.
wherein
God
disponer
and
God
Redeemer
,
are
agreed
,
that
the
elect
shal
go
free
for
God
the
Redeemer's
obedience
unto
the
death
,
who
hath
now
bought
them
with
His
blood
.
A
fourth
expression
is
in
plain
terms
set
down
by
Paul
,
1
Cor.
6.
20.
Ye
are
bought
with
a
price
:
God
the
disponer
selleth
,
and
God
the
Redeemer
buyeth
the
elect
to
be
His
conquest
,
both
body
and
spirit
.
And
Peter
more
particularly
expresseth
the
price
of
redemption
agreed
upon
,
to
be
not
gold
or
silver
,
but
the
blood
of
the
Mediatour
Christ
,
the
innocent
Lamb
of
God
,
slain
in
typicall
prefigurations
from
the
beginning
of
the
World
,
and
slain
in
reall
performance
in
the
fulnesse
of
time
,
1
Pet.
1.
18.
19.
20.
21.
A
fifth
expression
is
,
that
of
our
Lord
Jesus
in
the
institution
of
the
Sacrament
of
His
Supper
,
Matth.
26.
28.
This
is
my
blood
of
the
new
Testament
,
which
is
shed
for
many
,
for
remission
of
sins
.
Here
an
agreement
between
the
Redeemer
and
God
disponer
,
that
these
many
which
are
the
elect
,
shall
have
remission
of
sins
for
the
Redeemers
ransom
of
blood
payed
for
them
.
The
purchase
of
this
ransom
of
blood
,
He
maketh
over
in
the
Covenant
of
grace
and
reconciliation
to
believers
in
Him
,
and
sealeth
the
bargain
with
them
by
the
Sacrament
of
His
Supper
.
The
second
proof
.
THe
second
evidence
of
this
Covenant
of
Redemption
past
between
God
and
God
the
Son
Mediatour
designed
,
is
from
such
titles
and
styles
as
are
given
to
Christ
in
relation
to
the
procureing
of
a
Covenant
of
grace
and
reconciliation
between
God
and
us
.
First
,
He
is
called
a
Mediatour
of
the
Covenant
of
reconciliation
,
interceeding
for
procureing
of
it
,
and
that
not
by
a
simple
intreaty
,
but
by
giving
Himself
over
to
the
Father
(
calling
for
satisfaction
to
Justice
,
that
reconciliation
might
go
on
)
for
paying
a
compensatory
price
,
sufficient
to
satisfie
Justice
for
the
elect
,
1
Tim.
2.
5.
6.
There
is
one
God
and
one
Mediatour
between
God
and
man
(
to
wit
,
God
incarnat
)
the
man
Christ
Iesus
who
gave
Himself
a
ransom
for
all
(
to
wit
,
elect
children
)
to
be
testified
in
due
time
.
Another
title
is
given
to
Him
by
Job
,
Chap.
19.
24.
Where
He
is
called
a
Redeemer
,
a
near
kinsman
,
who
before
His
incarnation
had
oblieged
Himself
to
take
on
humane
nature
,
and
to
pay
the
price
of
Redemption
(
represented
by
slain
sacrifices
)
for
the
elect
His
kinsmen
.
A
third
title
is
held
out
,
in
that
He
is
called
a
Surety
of
a
better
Covenant
,
Heb.
7.
22.
Whereby
is
imported
,
that
God
would
not
passe
a
Covenant
of
grace
and
reconciliation
to
men
,
except
He
had
a
good
Surety
who
would
answer
for
the
debt
of
the
party
reconciled
,
and
would
undertake
to
make
the
reconciled
stand
to
his
Covenant
.
And
Christ
undertook
the
Suretyship
,
and
so
hath
procured
and
established
this
Covenant
of
grace
,
much
better
then
the
Covenant
of
works
,
and
better
then
the
old
Covenant
of
grace
with
Israel
,
as
they
made
use
of
it
.
This
necessarily
imports
a
Covenant
between
Him
and
the
Fathers
Justice
,
to
whom
He
becometh
surety
for
us
:
for
,
what
is
suretiship
,
but
a
voluntary
transferring
of
anothers
debt
upon
the
Surety
,
oblieging
to
pay
the
debt
for
which
he
ingageth
as
Surety
?
A
fourth
title
given
to
Christ
,
is
,
that
He
is
a
reconciliation
by
way
of
permutation
;
the
atonement
,
Rom.
5.
11.
We
have
by
Christ
received
the
atonement
,
that
is
,
that
which
hath
pacified
the
Fathers
Justice
and
reconciled
Him
to
us
,
is
made
over
in
a
gift
unto
us
;
for
,
by
Christ
,
procurement
we
have
God
made
ours
,
&
Christ
pacifying
God
,
put
,
as
it
were
,
in
our
bosome
:
for
,
God
having
sold
us
to
Christ
,
by
taking
Christs
satisfaction
for
ours
,
He
hath
come
over
to
us
as
reconciled
,
and
given
us
Christ
the
Reconciler
and
the
atonement
,
to
be
ours
.
Here
is
an
agreement
made
between
God
and
Christ
,
and
the
condition
of
the
agreement
between
the
parties
for
our
behoof
,
clearly
imported
and
presupposed
.
The
fifth
title
given
to
Christ
,
is
this
,
He
is
called
the
propitiation
,
1
Ioh.
2.
2.
Whereby
God
is
pacified
,
not
only
for
the
believing
Iews
,
but
also
for
the
whole
elect
World
,
which
should
believe
in
Him
.
And
if
He
be
the
pacifying
propitiation
,
then
God
hath
satisfaction
in
all
that
His
Justice
craved
from
Christ
for
the
elect
;
and
,
Rom.
3.
25.
He
is
called
a
propitiatory
sacrifice
,
wherewith
God
is
so
well
pleased
,
that
He
makes
offer
of
Him
to
us
,
and
sets
Him
forth
to
us
for
pacifying
our
Conscience
through
faith
in
His
blood
,
to
declare
His
righteousnesse
for
remission
of
sins
,
without
breach
of
Justice
;
wherein
,
what
price
God
required
and
was
payed
by
Christ
,
is
insinuat
and
presupposed
;
for
,
satisfaction
could
not
be
,
except
the
price
agreed
upon
,
had
been
promised
and
accepted
before
in
Covenanting
.
The
third
proof
.
THe
third
evidence
,
proving
that
there
was
a
Covenant
of
Redemption
past
before
the
beginning
of
the
World
,
is
,
because
the
eternall
decree
of
God
was
fixed
about
the
way
of
Redemption
to
be
fulfilled
in
time
:
for
,
Known
unto
God
were
all
His
works
from
the
beginning
,
Acts
15.
18.
And
whatsoever
God
doth
in
time
,
He
doth
it
according
to
the
eternall
counsell
of
His
own
Will
,
Ephes.
1.
9.
Now
,
Christ
the
eternall
Son
of
God
,
being
made
man
,
laid
down
His
life
for
His
sheep
.
The
Son
of
man
goeth
,
as
it
was
determined
,
but
wo
unto
that
man
by
whom
He
is
betrayed
,
Luke
,
22.
22.
And
whatsoever
Christ
suffered
,
was
by
the
determined
counsell
of
God
,
Acts
,
2.
23.
And
God
the
Son
,
before
He
was
incarnat
,
declares
the
decree
of
the
Kingdom
promised
unto
Him
by
the
Father
,
and
of
the
victories
which
He
should
have
over
all
His
enemies
,
and
of
the
felicity
and
multitude
of
the
subjects
of
His
Kingdom
,
that
should
believe
in
Him
,
Psal.
2.
7.
I
will
declare
the
decree
,
saith
He
;
presupposing
therefore
the
decree
of
God
,
of
sending
His
eternall
Son
into
the
World
,
to
become
a
man
and
to
suffer
,
and
thereafter
to
reign
for
ever
,
we
must
also
necessarily
presuppose
the
consent
of
the
Son
,
making
paction
with
the
Father
and
the
Spirit
,
fixing
the
decree
and
agreement
about
the
whole
way
of
Redemption
,
to
be
brought
about
in
time
:
for
,
the
same
Person
,
Christ
Jesus
,
who
dwelt
among
men
in
the
dayes
of
His
humiliation
,
Ioh.
1.
14.
Was
with
the
Father
from
eternity
:
and
as
by
Him
all
things
were
made
,
which
were
made
,
Ioh.
1.
2.
3.
So
without
Him
nothing
was
decreed
which
was
decreed
,
Prov.
8.
22.
to
32.
which
also
is
manifest
in
the
Apostles
words
,
2
Tim.
1.
9.
He
saved
us
,
and
called
us
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
His
own
purpose
and
grace
,
which
was
given
us
in
Christ
Iesus
before
the
World
began
.
For
,
as
before
the
beginning
of
the
World
,
the
elect
were
given
to
the
Son
designed
Mediatour
to
be
incarnat
,
and
the
price
agreed
upon
;
so
also
grace
to
be
given
in
time
to
the
redeemed
by
compact
,
was
given
from
eternity
unto
Christ
,
their
designed
Advocat
.
Also
,
Ephes.
1.
3.
4.
5.
we
were
elected
in
Christ
,
unto
holinesse
and
salvation
and
unto
all
spirituall
blessings
,
and
were
predestinat
to
the
adoption
of
sons
by
Jesus
Christ
.
And
1
Pet.
1.
18.
19.
20.
we
are
redeemed
,
not
with
gold
or
silver
,
but
by
the
precious
blood
of
Christ
,
who
was
predestinat
before
the
beginning
of
the
world
.
Whereby
it
is
manifest
,
that
the
Covenant
between
the
Father
and
the
Son
,
was
transacted
concerning
the
incarnation
of
the
Son
,
and
His
sufferings
,
death
and
resurrection
,
and
all
other
things
belonging
to
the
salvation
of
the
elect
.
The
fourth
proof
.
THe
fourth
evidence
of
the
passing
a
Covenant
between
the
Father
and
the
Son
,
is
holden
forth
in
the
typicall
priesthood
of
Levi
,
by
the
altar
and
sacrifices
,
and
the
rest
of
the
leviticall
ceremonies
which
were
prescribed
by
God
:
for
,
as
these
things
were
testimonies
,
preachings
,
declarations
and
evidences
of
a
Covenant
,
past
of
old
between
God
the
disponer
,
and
the
Son
the
Redeemer
,
about
the
way
of
justifying
and
saving
such
as
believed
in
the
Messiah
by
an
expiatory
sacrifice
,
to
be
offered
in
the
fulnesse
of
time
,
for
the
redeemed
;
So
also
they
were
prefigurations
,
predictions
,
prophesies
and
pledges
of
the
Redeemers
paying
of
the
promised
price
of
Redemption
.
And
this
agreed-upon-price
(
because
of
the
perfections
of
the
parties
contracters
,
the
Father
and
the
Son
)
was
holden
and
esteemed
as
good
as
payed
from
the
beginning
of
the
World
;
and
the
agreed-upon-benefits
purchased
thereby
to
wit
,
grace
and
glory
,
were
effectually
bestowed
on
the
faithfull
before
Christs
incarnation
,
as
the
Psalmist
testifies
,
Psal.
84.
11.
The
Lord
,
saith
he
,
is
a
sun
and
a
shield
,
the
Lord
will
give
grace
and
glory
,
and
no
good
thing
will
He
withhold
from
them
that
walk
uprightly
;
and
,
Psal.
73.
24.
Thou
shalt
guide
me
with
Thy
counsell
,
and
afterward
receive
me
into
glory
;
and
that
because
the
promised
price
of
Redemption
was
of
no
lesse
worth
,
to
give
righteousnesse
and
life
eternall
to
believers
in
the
Messiah
to
come
,
then
the
price
now
payed
is
now
of
worth
to
give
for
it
,
righteousnesse
and
life
eternall
to
these
that
believe
in
the
Messiah
now
come
,
Jesus
Christ
incarnat
.
And
this
donation
of
saving
graces
,
as
remission
of
sin
,
and
carying
on
to
life
eternall
,
was
sealed
unto
believers
in
the
Covenant
of
reconciliation
,
by
the
appointed
Sacraments
of
circumcision
and
the
paschal
lamb
.
The
fifth
proof
.
THe
fifth
evidence
of
a
Covenant
past
between
the
Father
and
the
Son
Mediatour
to
be
incarnat
,
is
this
,
Christ
now
incarnat
,
doth
ratifie
all
these
things
which
the
Father
and
Himself
not
yet
incarnat
,
and
the
holy
Spirit
had
spoken
in
the
old
Testament
about
the
salvation
of
the
elect
,
and
the
price
of
their
redemption
,
and
of
the
conditions
to
be
performed
on
either
hand
;
And
,
as
it
were
of
new
,
doth
repeat
and
renew
the
covenant
which
before
was
past
between
the
Father
and
Himself
before
He
was
incarnat
:
for
,
Luke
,
2.
49.
speaking
to
Ioseph
and
His
mother
when
He
was
about
twelve
years
old
,
He
saith
,
Wist
ye
not
,
that
I
must
be
about
My
Fathers
businesse
?
and
,
Matth.
3.
13.
He
presents
Himself
pledge
and
surety
for
sinners
before
the
Father
,
to
be
baptized
for
them
with
the
baptism
of
affliction
,
and
to
fulfill
all
righteousnesse
,
as
was
agreed
upon
before
,
vers.
15.
whereupon
the
Father
doth
receive
and
admit
the
surety
and
His
undertaking
for
payment
,
vers.
17.
and
,
Lo
,
a
voice
from
heaven
,
saying
,
this
is
My
beloved
Son
,
in
whom
I
am
well
pleased
;
and
Ioh.
5.
39.
He
standeth
to
all
things
which
were
testified
of
Him
in
the
Scriptures
;
Search
the
Scriptures
:
for
in
them
ye
think
to
have
eternall
life
,
and
they
are
they
that
testifie
of
Me.
And
vers.
36.
He
professeth
,
that
all
that
He
doth
,
is
with
the
Fathers
consent
and
concurrence
,
and
that
He
came
into
the
World
,
that
He
might
finish
what
the
Father
had
sent
Him
to
do
and
suffer
,
which
He
calls
His
work
that
He
was
about
.
And
more
specially
He
shews
the
agreement
past
between
the
Father
and
Him
before
He
came
into
the
world
concerning
his
incarnation
,
and
the
discharge
of
his
Mediatory
office
,
and
his
power
to
give
eternall
life
to
those
that
believe
in
him
:
for
,
the
Father
sent
him
to
be
incarnat
,
vers.
37.
and
that
he
with
the
Father
,
might
give
eternall
life
to
whomsoever
he
will
,
and
might
quicken
the
dead
,
vers.
21.
and
that
he
might
exercise
judgement
,
authority
was
given
to
him
as
the
Son
of
man
,
vers.
27.
Yea
,
he
sheweth
,
that
it
was
agreed
upon
between
the
Father
and
him
about
all
the
doctrine
which
he
should
reach
,
Iohn
8.
26.
I
speak
to
the
World
these
things
which
I
have
heard
of
him
;
and
he
sheweth
that
they
were
agreed
about
the
price
of
redemption
of
the
elect
,
and
about
his
resurrection
from
the
dead
,
and
that
his
death
did
fully
satisfie
the
Father
,
Ioh.
10.
15.
As
the
Father
knoweth
Me
,
even
so
know
I
the
Father
;
and
I
lay
down
My
life
for
the
sheep
;
and
vers.
17.
therefore
doth
the
Father
love
Me
,
because
I
lay
down
My
life
that
I
might
take
it
again
;
and
,
vers.
18.
this
commandment
have
I
received
of
the
Father
.
And
,
Luke
,
24.
25.
he
propones
in
short
the
sum
of
the
covenant
past
between
the
Father
and
himself
,
speaking
to
the
two
disciples
going
to
Emaus
;
O
fools
and
slow
of
heart
,
to
believe
all
that
the
prophets
have
spoken
,
ought
not
Christ
to
have
suffered
these
things
,
and
to
enter
in
his
own
glory
?
But
most
briefly
he
sheweth
the
whole
mater
so
oft
as
he
calleth
the
Father
his
God
,
and
that
in
respect
of
the
covenant
past
between
God
and
him
to
be
incarnat
,
and
now
incarnat
indeed
.
The
sixth
proof
.
THe
sixth
evidence
of
the
Covenant
of
Redemption
,
past
between
the
Father
and
the
Son
,
standeth
in
the
heads
and
articles
of
the
Covenant
wherein
they
were
agreed
.
Now
there
are
as
many
articles
of
the
Covenant
,
as
there
are
injunctions
,
commands
and
conditions
required
on
the
one
hand
,
and
promises
to
fulfill
all
on
the
other
hand
;
as
many
predictions
as
there
are
of
Christs
sufferings
,
and
promises
made
to
the
Church
through
and
for
Him
.
Of
these
many
,
we
shall
touch
only
at
four
,
whereby
the
faith
of
believers
in
Him
may
be
confirmed
about
their
Redemption
by
Him
,
and
whereby
the
erroneous
doctrine
of
them
who
evacuat
the
Covenant
of
redemption
of
the
elect
,
may
be
refuted
:
wherein
they
teach
,
that
Christ
,
by
His
obedience
yielded
unto
the
Father
,
even
to
the
death
of
the
crosse
,
did
purchase
no
more
but
a
possibility
of
salvation
,
and
no
more
grace
for
the
elect
then
for
the
reprobat
,
as
if
He
had
not
purchased
a
certainty
of
salvation
to
be
given
to
any
,
but
had
suspended
all
the
fruit
of
His
suffering
upon
the
frail
,
mutable
,
inconstant
and
corrupt
free-will
of
men
;
so
that
no
man
can
by
their
doctrine
have
more
certainty
of
their
own
salvation
,
then
they
have
of
the
certainty
and
stability
of
their
own
sickle
mind
and
will
:
and
so
no
more
certainty
of
their
own
salvation
,
then
of
their
own
perdition
.
The
order
we
shall
keep
in
speaking
of
the
articles
of
the
Covenant
of
Redemption
,
shall
be
this
.
The
first
article
,
shall
be
of
the
persons
redeemed
.
The
second
article
,
shall
be
of
the
price
of
Redemption
to
be
payed
by
Christ
in
the
fulnesse
of
time
.
The
third
article
,
shall
be
about
the
gifts
and
benefits
purchased
for
,
and
to
be
given
unto
,
the
persons
Redeemed
.
The
fourth
article
of
this
Covenant
of
redemption
,
past
between
the
Father
and
the
Son
,
shall
be
of
the
means
and
wayes
whereby
the
gifts
and
benefits
purchased
,
may
be
wisely
,
orderly
and
effectually
applyed
to
the
Redeemed
.
In
ranking
of
these
articles
,
we
do
not
presuppose
a
priority
of
one
of
them
before
another
in
order
of
nature
or
time
;
But
we
choose
to
speak
of
them
in
order
of
doctrine
,
for
our
more
easie
understanding
of
the
mater
.
For
,
the
Covenant
of
Redemption
past
between
the
Father
and
the
Son
,
is
by
way
of
an
eternall
decree
of
the
Trinity
,
comprehending
all
and
whatsoever
belongeth
to
Redemption
.
In
the
decerning
of
which
decree
,
there
is
not
a
first
nor
a
last
,
but
a
joint
purpose
of
God
to
bring
about
and
accomplish
all
the
heads
and
articles
of
the
Covenant
,
each
in
their
own
due
time
,
order
and
way
appointed
.
The
first
article
of
the
Covenant
of
Redemption
concerneth
the
persons
redeemed
.
THe
redeemed
in
Scripture
,
are
pointed
forth
under
sundry
expressions
;
sometime
they
are
called
the
predestinat
;
sometime
the
elect
;
sometime
these
whom
God
foreknew
;
sometime
they
who
are
called
according
to
His
purpose
;
sometime
they
that
were
given
to
Christ
of
the
Father
;
sometime
Christs
sheep
;
sometime
the
children
of
God
,
&c.
But
whatsoever
name
they
have
,
the
persons
are
the
same
,
according
to
that
of
the
Apostle
,
Rom.
8.
29.
30.
whom
He
did
foreknow
,
them
He
did
predestinat
to
be
conform
to
the
image
of
His
Son
—
Moreover
whom
He
did
predestinat
,
them
He
also
called
;
and
whom
he
called
,
them
he
also
justified
;
and
whom
he
justified
,
them
he
also
glorified
.
The
number
and
the
names
of
the
persons
here
spoken
of
,
are
the
same
;
and
they
are
called
the
predestinat
,
in
regard
that
God
hath
appointed
them
to
a
certain
end
,
to
wit
,
eternall
life
,
to
be
brought
thereunto
effectually
by
certain
means
for
the
glory
of
Gods
grace
.
They
are
called
elect
,
vers.
33.
in
regard
God
in
the
purpose
of
his
good
pleasure
,
hath
severed
them
from
among
the
rest
of
men
,
lying
with
them
in
the
state
of
perdition
by
their
own
procurement
,
and
hath
designed
them
to
be
partakers
of
eternall
salvation
.
They
are
called
foreknown
,
and
written
in
the
book
of
life
,
in
regard
God
hath
comprehended
them
in
his
speciall
love
,
no
lesse
distinctly
and
unchangeably
,
then
if
he
had
their
names
written
in
a
catalogue
,
or
book
.
And
they
are
called
given
unto
Christ
,
in
regard
the
redeeming
of
them
,
and
bringing
them
to
life
is
committed
to
Christ
.
But
by
whatsoever
name
they
are
designed
,
the
persons
redeemed
are
still
the
same
.
2.
But
whereas
the
elect
,
given
to
Christ
,
are
called
the
redeemed
,
it
presupposeth
,
that
they
were
considered
and
looked
upon
as
now
fallen
by
their
own
fault
,
and
lying
by
their
own
merit
in
sin
and
misery
,
enemies
to
God
,
and
altogether
unable
to
help
themselves
.
For
,
this
much
doth
the
notion
of
Redemption
,
or
buying-back
again
import
:
and
that
it
is
so
,
is
clear
,
because
the
mercy
of
God
,
the
grace
of
God
,
the
good-will
of
God
,
is
put
in
Scripture
for
the
only
motive
and
impulsive
cause
of
Redemption
,
Ephes.
1.
7.
8.
9.
In
whom
we
have
Redemption
through
his
blood
,
even
the
forgivenesse
of
sins
according
to
the
riches
of
his
grace
,
wherein
he
hath
abounded
toward
us
in
all
wisdom
and
prudence
,
having
made
known
unto
us
the
mystery
of
his
will
according
to
his
good
pleasure
,
which
he
had
purposed
in
himself
.
3.
The
Scripture
sheweth
us
that
there
is
an
innumerable
multitude
of
redeemed
persons
,
and
a
sort
of
universality
of
them
,
extended
unto
all
nations
and
ages
and
states
of
men
;
so
that
this
hudge
multitude
for
whose
redemption
Christs
blood
was
shed
,
Matth.
26.
29.
is
justly
called
by
the
name
of
a
world
,
an
elect
world
,
Ioh.
3.
16.
to
be
called
out
of
that
reprobat
world
,
for
which
Christ
refuseth
to
interceed
,
Ioh.
17.
9.
the
truth
of
this
mater
,
the
redeemed
do
acknowledge
in
their
worshiping
Christ
their
Mediatour
,
Rev.
5.
9.
and
they
sang
a
new
song
,
saying
,
Thou
art
worthy
to
take
the
book
and
to
open
the
seals
thereof
;
for
,
thou
wast
slain
,
and
hast
redeemed
us
to
God
by
thy
blood
,
out
of
every
kinred
and
tongue
and
people
and
nation
These
are
the
all
men
whom
God
will
have
saved
and
doth
save
,
1
Tim.
2.
4.
these
are
the
all
men
of
whom
the
Apostle
speaks
,
2
Pet.
3.
9.
God
is
patient
toward
us
(
to
wit
his
elect
)
not
willing
that
any
of
us
should
perish
,
but
that
we
all
should
come
to
repentance
:
And
this
the
Apostle
giveth
for
a
reason
of
the
Lords
deferring
his
coming
,
till
all
the
elect
should
be
brought
in
,
of
whom
many
were
not
yet
converted
in
the
Apostles
time
and
many
were
not
yet
born
,
and
if
Christ
should
not
delay
his
coming
,
till
they
were
born
and
brought
in
to
reconciliation
with
God
,
the
number
of
the
elect
should
be
cut
short
.
4.
In
no
place
of
Scripture
is
it
said
,
that
all
and
every
man
are
elect
,
or
every
man
is
given
to
Christ
,
or
every
man
is
predestinat
unto
life
;
in
no
place
of
Scripture
is
it
said
,
that
Christ
hath
made
paction
with
the
Father
for
all
and
every
man
without
exception
;
But
by
the
contrary
,
it
is
sure
from
Scripture
,
that
Christ
hath
merited
and
procured
salvation
for
all
them
for
whom
he
entered
himself
Surety
.
Their
sins
only
were
laid
on
Christ
,
and
in
him
condemned
,
satisfied
for
,
and
expiat
,
Isa.
53.
for
these
,
and
in
their
place
he
offered
himself
to
satisfie
Justice
,
for
them
he
prayed
,
them
only
he
justifieth
and
glorifieth
:
for
,
the
sentence
of
the
Apostle
,
2
Cor.
5.
15.
standeth
firm
;
in
Christ
all
are
dead
(
to
the
law
)
for
whom
and
in
whose
room
Christ
did
die
.
And
therefore
for
these
his
people
the
law
is
satisfied
:
from
these
the
curse
is
taken
away
,
to
them
heaven
and
all
things
necessary
to
salvation
are
purchased
,
and
shall
infallibly
in
due
time
,
yea
invincibly
be
applied
.
Christ
hath
not
sanctified
,
consecrat
,
and
perfected
all
and
every
one
,
Heb.
10.
14.
only
for
his
sheep
predestinat
,
he
laid
down
his
life
,
Iohn
10.
15.
16.
26.
he
did
not
buy
with
his
blood
all
and
every
one
,
but
his
Church
called
out
,
and
severed
from
the
world
,
Acts
,
20.
28.
he
saveth
not
all
and
every
man
from
their
sins
,
but
his
own
people
only
,
to
wit
,
whom
he
hath
bought
with
his
blood
to
be
his
own
,
Matth.
1.
21.
whom
he
hath
purchased
to
be
his
own
peculiar
,
whom
he
doth
purifie
,
and
kindle
with
a
servent
desire
to
bring
forth
good
works
,
Tit.
2.
14.
Such
as
Christ
hath
redeemed
,
he
loveth
them
infinitly
,
and
counted
them
dearer
to
him
then
his
life
.
But
many
shall
be
found
to
whom
Christ
shall
say
I
never
knew
you
,
to
wit
,
with
approbation
and
affection
,
Matth.
7.
23.
They
for
whom
Christ
hath
died
shall
sometime
glory
against
all
condemnation
;
but
so
shall
not
every
man
be
able
to
glory
,
Rom.
8.
34.
35.
Christ
never
purposed
to
lay
down
his
life
for
those
,
whom
going
to
die
he
refuseth
to
pray
for
;
only
for
those
who
are
given
to
him
out
of
the
world
will
he
pray
and
die
,
and
rise
,
and
will
raise
them
to
eternall
life
,
Ioh.
17.
9.
So
far
is
it
from
Gods
purpose
and
Christs
to
redeem
all
and
every
man
,
that
he
hath
not
decreed
to
give
every
nation
so
much
as
the
externall
necessary
means
for
conversion
and
salvation
,
Psal.
147.
19.
20.
He
sheweth
his
word
unto
Iacob
,
his
statutes
and
his
judgements
unto
Israel
;
He
hath
not
dealt
so
with
any
nation
;
and
as
for
his
judgements
they
have
not
known
them
.
And
for
this
wise
and
holy
course
of
hiding
the
mystery
of
salvation
from
many
,
even
wise
men
in
the
world
,
Christ
Jesus
glorifieth
and
thanketh
the
Father
,
Matth.
11.
25.
I
thank
thee
,
O
Father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
to
babes
,
even
so
,
Father
,
for
so
it
seemed
good
in
thy
sight
.
The
second
article
.
AS
to
the
second
article
of
the
Covenant
of
Redemption
concerning
the
price
of
Redemption
,
and
the
sitting
of
the
Redeemer
for
accomplishing
the
work
of
Redemption
,
God
would
not
have
silver
,
or
gold
,
or
any
corruptible
thing
,
1
Pet.
1.
18.
He
refuseth
all
ransome
that
can
come
from
a
meer
man
,
Psal.
49.
8.
But
He
would
have
His
own
co-eternall
and
only
begotten
Son
to
become
a
man
,
to
take
on
the
yoke
of
the
law
,
and
to
do
all
His
will
,
that
He
alone
might
redeem
the
elect
,
who
by
nature
are
under
the
curse
of
the
law
.
He
would
have
Him
the
second
Adam
to
be
obedient
even
to
the
death
of
the
crosse
,
that
by
His
obedience
many
might
be
justified
,
Rom.
5.
19.
This
is
clearly
confirmed
by
the
Apostle
▪
Heb.
10.
5.
6.
7.
10.
commenting
upon
the
7.
and
8.
verses
of
Psal.
40.
In
burnt
offerings
and
sacrifices
for
sin
thou
hast
had
no
pleasure
,
then
said
Christ
coming
into
the
world
,
Lo
,
I
come
(
in
the
volumne
of
the
book
it
is
written
of
Me
)
to
do
thy
will
O
God
—
by
the
which
will
we
are
sanctified
,
by
the
offering
up
of
the
blood
of
Iesus
once
for
all
.
2.
By
Christs
obedience
we
understand
not
only
that
which
some
call
his
active
obedience
,
nor
that
only
which
some
call
his
passive
obedience
:
for
,
his
active
and
passive
obedience
,
are
but
two
notions
of
one
thing
;
for
,
his
incarnation
,
subjection
to
the
law
,
and
the
whole
course
of
his
life
was
a
continued
course
of
suffering
,
and
in
all
his
suffering
he
was
a
free
and
voluntary
agent
,
fulfilling
all
which
he
had
undertaken
unto
the
Father
,
for
making
out
the
promised
price
of
Redemption
,
and
accomplishing
what
the
Father
had
given
him
command
to
do
.
His
obedience
,
even
to
the
death
of
the
crosse
,
did
begin
in
his
emptying
himself
to
take
on
our
nature
,
and
the
shape
of
a
servant
,
and
did
run
on
till
his
resurrection
and
ascension
.
As
for
these
his
sufferings
in
the
end
of
his
life
,
which
he
suffered
both
in
soul
and
body
,
they
were
the
compleating
of
his
formerly
begun
and
running
obedience
,
but
were
not
his
only
obedience
for
us
,
or
his
only
suffering
for
us
,
for
he
had
done
and
suffered
much
from
his
incarnation
before
his
last
passion
and
death
,
but
the
highest
degree
of
his
obedience
,
whereby
he
bought
deliverance
unto
us
from
sin
and
misery
,
and
whereby
he
bought
unto
us
,
immortality
and
eternall
blessednesse
in
heaven
,
was
his
death
on
the
crosse
compleating
our
ransom
.
3.
Whereas
some
have
said
,
that
one
drop
of
His
blood
was
sufficient
to
redeem
moe
worlds
then
one
,
if
there
wre
any
moe
,
it
is
but
an
inconsiderat
speech
,
and
destitute
of
Scriptural
authority
;
for
when
Christ
had
suffered
all
things
before
the
time
of
His
death
,
it
behoved
Him
to
be
crucified
also
,
Luke
24.
26.
but
it
behoved
Him
not
to
suffer
more
then
justice
required
for
a
ransom
,
but
only
as
much
as
was
agreed
upon
,
and
no
less
could
satisfie
.
Now
this
commandment
He
received
of
the
Father
,
that
He
should
lay
down
His
life
for
His
sheep
,
Ioh.
10.
18.
For
,
the
wisdom
of
God
thought
good
,
to
testifie
His
own
holiness
and
hatred
of
sin
,
and
to
testifie
His
love
to
the
elect
world
,
and
riches
of
His
grace
toward
them
to
whom
He
would
be
mercifull
,
by
inflicting
no
less
punishment
of
sin
on
the
Mediator
His
own
dear
Son
(
taking
upon
Himself
full
satisfaction
to
justice
for
all
the
sins
of
all
the
Elect
given
unto
Him
to
redeem
)
then
the
death
both
of
His
body
and
soul
for
a
season
.
And
indeed
it
was
suteable
to
His
holy
and
soveraign
Majesty
,
that
for
the
ransom
of
so
many
thousands
and
millions
of
damnable
sinners
,
and
saving
of
them
from
everlasting
torment
of
body
and
soul
,
no
less
price
should
be
payed
by
the
Son
of
God
,
made
man
and
surety
for
them
,
then
His
sufferings
both
in
His
body
and
soul
for
a
season
,
as
much
as
should
be
equivalent
to
the
due
deserved
punishment
of
them
whom
he
should
redeem
;
and
it
became
the
justice
of
the
infinite
Majesty
offended
,
to
be
reconciled
with
so
many
rebels
,
and
to
bestow
upon
them
heaven
and
eternal
blessedness
,
for
no
less
price
then
the
sufferings
of
the
eternal
Son
made
man
,
whose
humiliation
and
voluntary
obedience
,
even
to
the
death
of
the
cross
,
was
of
infinite
worth
and
value
;
and
therefore
he
yieldeth
himself
to
the
sufferings
agreed
upon
in
the
covenant
of
Redemption
,
both
in
body
and
soul.
Of
the
sufferings
of
Christ
in
His
soul.
OUr
Lords
sufferings
in
His
body
did
not
fully
satisfie
divine
justice
;
1.
because
as
God
put
a
sanction
on
the
law
and
covenant
of
Works
,
made
with
us
all
in
Adam
,
that
he
and
his
should
be
lyable
to
death
,
both
of
body
and
soul
,
(
which
Covenant
being
broken
by
sin
,
all
sinners
became
obnoxious
to
the
death
both
of
body
and
soul
)
So
the
redeemed
behoved
to
be
delivered
from
the
death
of
both
,
by
the
Redeemers
tasting
of
death
in
both
kinds
,
as
much
as
should
be
sufficient
for
their
redemption
.
2.
As
sin
infected
the
whole
man
,
soul
and
body
,
and
the
curse
following
on
sin
,
left
no
part
nor
power
of
the
mans
soul
free
;
So
justice
required
,
that
the
Redeemer
,
coming
in
the
room
of
the
persons
redeemed
,
should
feel
the
force
of
the
curse
,
both
in
body
and
soul.
Ob.
But
how
can
the
soul
die
,
seing
it
is
,
by
the
Ordinance
of
God
in
creation
,
made
immortal
?
Ans.
The
death
of
the
soul
is
not
,
in
all
things
,
like
to
the
death
of
the
body
;
for
,
albeit
the
spiritual
substance
of
the
soul
be
made
immortal
and
not
to
be
extinguished
,
yet
it
is
subject
to
its
own
sort
of
death
,
which
consists
in
the
separation
of
it
from
communion
with
God
,
in
such
and
such
degrees
,
as
justly
may
be
called
the
death
of
the
soul
,
from
which
sort
of
death
,
the
immortality
of
the
soul
,
not
only
doth
not
deliver
,
but
also
it
doth
augment
it
and
perpetuat
it
,
till
this
death
be
removed
.
Obj.
But
,
seing
the
humane
sould
of
our
Lord
could
never
be
separated
from
the
permanent
holiness
wherewith
it
was
endued
in
the
first
infusion
of
it
in
the
body
,
and
could
never
be
separated
from
the
indissolvable
personal
union
with
the
second
person
of
the
God-head
assuming
it
,
how
could
His
soul
be
subject
to
any
degrees
of
death
?
Ans.
Albeit
the
con-natural
holiness
of
the
soul
of
Christ
could
not
be
removed
,
nor
the
personal
union
of
it
be
dissolved
no
not
when
the
soul
was
separated
from
the
body
,
yet
it
was
subject
,
by
Christs
own
consent
,
to
be
emptied
of
strength-natural
,
to
be
deprived
for
a
time
of
the
clearness
of
vision
of
its
own
blessedness
,
and
of
the
quiet
possession
of
the
formerly
felt
peace
,
and
of
the
fruition
of
joy
for
a
time
,
and
so
suffer
an
ecclipse
of
light
and
consolation
,
otherwise
shining
from
His
God-head
;
and
so
in
this
sort
of
spiritual
death
might
undergo
some
degrees
of
spiritual
death
.
The
degrees
of
the
suffering
of
Christs
holy
soul.
AMong
the
depr●●s
of
the
death
suffered
by
Christ
in
His
soul
,
we
may
number
,
first
,
that
habitual
heaviness
of
spirit
which
haunted
him
all
the
dayes
of
His
life
,
as
was
foretold
by
Isa.
53.
3.
He
was
a
man
of
sorrows
,
and
acquainted
with
grief
.
We
hear
He
weeped
,
but
never
that
he
laughed
,
and
but
very
seldom
that
he
rejoiced
.
2.
He
suffered
in
speciall
,
sorrow
and
grief
in
the
observation
of
the
ingratitude
of
them
,
for
whom
he
came
to
lay
down
his
life
,
we
hid
as
it
were
our
faces
from
him
;
he
was
despised
,
and
we
esteemed
him
not
,
Isa.
53.
3.
3.
The
hardnesse
of
mens
hearts
,
and
the
malice
of
his
own
covenanted
people
,
and
the
daily
contumelies
and
despightfull
usage
he
found
from
day
to
day
,
increased
his
daily
grief
,
as
by
rivolets
the
flood
is
raised
in
the
river
;
he
was
despised
and
rejected
of
men
,
Isa.
53.
3.
4.
He
was
tempted
in
all
things
like
unto
us
,
and
albeit
in
them
all
never
tainted
with
sin
,
Heb.
4.
15.
yet
with
what
a
vexation
of
his
most
holy
soul
,
we
may
easily
gather
by
comparing
the
holinesse
of
our
Lord
with
the
holinesse
of
his
servants
,
to
whom
nothing
is
more
bitter
then
the
firie
darts
of
the
devil
,
and
his
suggestions
and
sollicitations
to
sin
:
especially
,
if
we
consider
the
variety
of
temptations
,
the
hainousnesse
of
the
sins
,
whereunto
that
impudent
and
unclean
spirit
boldly
sollicited
his
holinesse
,
Matth.
4.
and
withall
,
the
importunity
and
pertinacy
of
the
devil
,
who
never
ceased
,
partly
by
himself
,
partly
by
those
that
were
his
slaves
,
and
partly
by
the
corruption
which
he
found
in
Christs
disciples
,
to
pursue
,
presse
,
and
vex
the
God
of
glory
all
the
time
he
lived
on
earth
.
5.
The
guilt
of
all
the
sins
,
crimes
,
and
vile
deeds
of
the
elect
,
committed
from
the
beginning
of
the
world
,
was
imputed
unto
him
,
by
accepting
of
which
imputation
,
albeit
he
polluted
not
his
Conscience
,
yet
he
burdened
his
soul
,
binding
himself
to
bear
their
deserved
punishment
.
Now
when
we
see
that
the
vilest
sinners
,
as
liars
,
thieves
,
adulterers
,
cannot
patiently
hear
themselves
called
liars
,
or
thieves
,
nor
bear
the
shame
of
the
vilenesse
,
whereof
they
are
really
guilty
,
with
what
suffering
of
soul
?
with
what
clouding
of
the
glory
of
his
holinesse
,
think
we
that
our
Lord
took
upon
his
shoulders
such
a
dunghill
of
all
vilenesse
,
then
which
,
nothing
could
more
be
unbeseeming
his
holy
Majesty
?
6.
Unto
all
the
former
degrees
of
suffering
of
his
soul
,
the
perplexity
of
his
thoughts
fell
on
him
,
with
the
admiration
and
astonishment
of
soul
,
when
the
full
cup
of
wrath
was
presented
unto
him
,
in
such
a
terrible
way
,
as
made
all
the
powers
of
his
sense
and
reason
for
a
time
to
be
at
a
stand
.
Which
suffering
of
his
soul
,
while
the
Evangelist
is
about
to
expresse
,
he
saith
he
began
to
be
sore
amazed
,
and
also
to
be
very
heavy
;
and
to
expresse
himself
in
these
words
,
My
Soul
is
exceeding
sorrowfull
unto
death
,
Mark
,
14.
33.
34.
Obj.
But
did
not
this
astonishing
amazement
of
Christs
soul
speak
some
imperfection
of
the
humane
nature
?
Ans.
It
did
no
wayes
argue
any
imperfection
or
inlake
of
sanctity
in
him
,
but
only
a
sinlesse
,
and
kindly
infirmity
in
regard
of
naturall
strength
,
in
the
dayes
of
his
flesh
;
for
,
the
mind
of
a
man
,
by
any
suddain
and
vehement
commotion
arising
from
a
terrible
object
,
may
without
sinning
be
so
taken
up
,
that
the
swift
progresse
of
his
mind
in
discourse
may
for
a
while
be
stopped
,
and
the
act
of
reasoning
suspended
a
while
:
all
the
cogitations
of
the
mind
fleeing
together
to
consult
,
and
not
being
able
to
extricat
themselves
in
an
instant
,
may
stand
amazed
,
and
sit
down
a
while
,
like
Jobs
friends
astonished
.
Now
our
Lord
,
taking
on
our
nature
and
our
common
sinlesse
infirmities
,
became
like
unto
us
in
all
things
except
sin
.
Daniels
infirmity
at
the
sight
of
an
Angel
,
was
not
sin
,
Dan.
10.
Obj.
But
doth
not
this
astonishing
admiration
,
suddainly
lighting
upon
Christs
soul
,
prove
that
something
unforeseen
of
him
did
befall
him
?
Ans.
Not
at
all
;
for
,
he
knew
all
things
that
should
befall
him
,
and
told
his
disciples
thereof
,
and
was
at
a
point
and
resolved
in
every
thing
,
which
was
to
come
before
it
came
.
But
this
astonishing
amazement
did
only
shew
forth
the
naturall
difference
between
things
preconceived
in
the
mind
,
and
these
same
things
presented
to
sense
:
for
,
there
is
in
the
mind
a
different
impression
of
the
preconceived
heat
of
a
burning
iron
,
before
it
do
touch
the
skin
,
from
that
powerfull
impression
which
a
hot
iron
thrust
into
the
flesh
doth
put
upon
the
sense
.
In
regard
of
which
naturall
difference
between
foresight
and
feeling
,
between
resolution
and
experience
,
this
astonishment
befell
our
Lord
,
and
in
this
regard
,
Christ
is
said
to
learn
experimentall
obedience
by
these
things
which
he
suffered
,
Heb.
5.
8.
7.
Another
degree
of
the
suffering
of
our
Lords
soul
,
is
the
interruption
,
for
a
time
,
of
the
sensible
uptaking
and
feeling
of
that
quiet
and
peaceable
injoyment
of
the
felicity
of
the
humane
nature
,
given
(
for
the
point
of
right
)
unto
it
in
its
personall
union
with
his
God-head
,
in
so
far
,
that
in
the
midst
of
many
disciples
,
Greeks
and
Jews
looking
on
him
,
the
vehemency
of
his
trouble
did
not
suffer
him
to
hide
his
perturbation
;
for
.
(
Ioh.
12.
27.
)
our
Lord
cryed
out
,
Now
is
My
Soul
troubled
,
and
what
shall
I
say
?
and
,
Mark
,
14.
34.
made
him
declare
his
exceeding
heavinesse
;
My
Soul
is
exceeding
sorrowfull
unto
death
.
In
which
words
he
insinuats
,
that
to
his
sense
,
death
was
at
hand
;
yea
,
that
in
no
small
measure
,
it
had
seased
on
him
,
and
wrapped
him
up
in
the
sorrows
of
death
,
for
the
time
,
as
in
a
net
of
which
he
knew
he
could
not
be
holden
still
.
Obj.
But
did
not
this
hudge
heap
of
miseries
take
away
from
the
humane
nature
,
the
felicity
of
its
union
personally
with
his
God-head
?
Ans.
It
did
indeed
hide
it
for
a
time
,
and
hinder
the
sensible
feeling
of
it
for
a
time
,
as
it
was
necessary
,
in
his
deep
suffering
;
but
it
did
not
take
it
away
,
nor
yet
eclipse
it
altogether
:
for
,
as
a
corporall
inheritance
hath
a
threefold
connexion
with
the
person
owner
thereof
;
so
a
spirituall
inheritance
hath
a
threefold
connexion
with
the
believers
soul.
The
first
is
,
of
lawfull
title
and
right
;
the
next
is
,
of
possession
of
the
inheritance
according
to
the
lawfull
right
;
the
third
is
,
an
actuall
fruition
and
present
feeling
of
the
use
of
the
inheritance
.
The
fruition
and
felt
benefite
and
use
,
may
be
marred
or
suspended
,
&
the
possession
stand
:
and
the
possession
may
be
interrupted
and
suspended
,
and
the
lawfull
right
remain
firm
.
Christ
had
not
only
an
undoubted
right
to
this
felicity
standing
unto
him
,
by
the
personall
union
,
but
also
a
fast
possession
of
it
,
in
as
far
as
the
personall
union
was
indissolvable
.
But
the
actuall
felt
fruition
in
his
humane
sense
and
uptaking
,
was
so
long
interrupted
as
the
humane
nature
was
diverted
from
this
contemplation
for
its
present
exercise
,
and
turned
to
look
toward
the
sad
spectacle
of
imminent
and
incumbent
wrath
:
especially
when
,
and
how
long
it
was
,
as
it
were
,
bound
to
the
feeling
of
the
present
stroke
which
did
fill
the
soul
with
sadnesse
and
grief
,
anxiety
and
vexation
,
without
sin
.
8.
Neither
did
the
vindictive
justice
of
God
,
pursueing
our
sins
in
our
Surety
,
stay
here
,
but
in
the
garden
went
on
to
shew
unto
Christ
the
cup
of
wrath
,
and
also
to
hold
it
to
his
head
,
and
to
presse
him
to
drink
it
;
yea
,
the
very
dregs
of
the
agreed-upon
curse
of
the
law
,
was
poured
into
his
patient
and
submissive
mouth
,
as
it
were
,
and
bosome
,
and
the
most
inward
part
of
soul
and
body
,
which
as
a
vehement
flame
,
above
all
humane
apprehension
,
so
filled
both
soul
and
body
,
that
out
of
all
his
veines
it
drew
and
drove
forth
a
bloody
sweat
(
the
like
whereof
was
never
heard
)
as
when
a
pot
of
oyl
,
boyling
up
and
running
over
by
a
fire
set
under
it
,
hath
yet
further
the
flame
increased
by
the
thrusting
of
a
firie
masse
of
hot
iron
into
it
.
Hence
came
such
a
wasting
and
eating
up
of
all
his
humane
strength
,
and
emptying
of
his
naturall
abilities
,
such
a
down-throwing
of
his
mind
,
such
a
fainting
and
swounding
of
his
joy
,
and
so
heavy
a
weight
of
sorrow
on
him
,
that
not
only
he
desired
that
small
comfort
of
his
weak
disciples
watching
with
him
a
little
,
and
missed
of
it
,
but
also
stood
in
need
of
an
Angel
to
comfort
him
,
Luke
,
22.
43.
It
is
without
ground
,
that
some
of
the
learned
have
denied
the
cause
of
this
agony
to
be
the
drinking
of
the
cup
of
wrath
holden
forth
to
him
by
the
Father
,
saying
,
that
the
sight
of
it
only
and
of
the
perill
he
saw
we
were
into
,
was
the
cause
of
this
heavy
exercise
:
for
,
the
cup
was
not
only
showen
unto
him
,
and
the
hudge
wrath
due
to
our
sin
set
before
him
that
he
should
see
it
,
and
tremble
at
the
apprehension
of
the
danger
we
were
in
,
but
it
was
poured
into
him
,
and
not
only
on
him
,
that
he
for
the
sins
of
his
redeemed
should
suffer
it
sensibly
,
and
as
it
were
drink
it
,
that
the
bitternesse
thereof
might
affect
all
the
powers
of
soul
and
body
:
for
,
the
Scripture
testifies
,
that
not
only
upon
the
sight
and
apprehension
of
this
wrath
and
curse
coming
on
him
,
the
holy
humane
nature
did
holily
abhor
it
,
but
also
that
he
submitted
to
receive
it
,
upon
the
consideration
of
the
divine
decree
and
agreement
made
,
upon
the
price
to
be
payed
by
him
,
and
that
upon
the
feeling
of
this
wrath
this
agony
in
his
soul
,
and
bloody
sweat
of
his
body
,
was
brought
on
.
Obj.
But
,
how
could
the
pouring
forth
of
the
Fathers
wrath
upon
his
innocent
and
dear
Son
consist
with
his
Fatherly
love
to
him
?
Ans.
Even
as
the
innocency
and
holiness
of
Christ
could
well
consist
with
his
taking
upon
him
the
punishment
of
our
sins
;
for
,
even
the
wrath
of
a
just
man
,
inflicting
capitall
punishment
on
a
condemned
person
,
put
case
his
own
child
,
can
well
consist
with
fatherly
affection
toward
the
child
suffering
punishment
;
therefore
it
is
not
to
be
doubted
,
but
these
two
can
well
consist
in
God
,
in
whom
affections
do
not
war
one
with
another
,
nor
sight
with
reason
,
as
it
falleth
forth
among
men
;
for
,
the
affections
ascribed
unto
God
,
are
effects
rather
of
his
holy
will
toward
us
,
then
properly
called
affections
in
him
;
and
these
effects
of
Gods
will
about
us
,
do
alwayes
tend
to
our
good
and
blessednesse
at
last
,
however
diverse
one
from
another
in
themselves
.
9.
Among
the
degrees
of
the
sufferings
of
Christs
soul
,
we
may
number
not
only
the
perturbation
of
his
mind
and
thoughts
,
but
also
the
perturbation
of
his
affections
,
and
especially
his
fear
;
for
,
his
humane
nature
was
like
unto
ours
in
all
things
except
sin
,
and
was
indeed
feared
when
it
saw
and
felt
the
wrath
of
God
,
least
it
should
have
been
swallowed
up
by
it
,
and
of
this
fear
the
Apostle
(
Heb.
5.
7.
)
beareth
witnesse
,
saying
,
who
in
the
dayes
of
his
flesh
,
when
he
had
offered
up
prayers
and
supplications
▪
and
strong
cryes
and
tears
,
unto
him
that
was
able
to
save
him
from
death
,
and
was
heard
in
that
he
feared
.
Now
,
albeit
this
seemeth
the
saddest
passage
of
all
his
sufferings
,
that
he
was
feared
for
being
swallowed
up
,
yet
this
his
fear
is
not
to
be
wondered
at
,
nor
is
it
inconsistent
with
his
holinesse
;
for
when
Christ
assumed
our
nature
(
as
hath
been
said
)
he
assumed
also
all
the
common
and
sinless
infirmities
,
passions
,
and
perturbations
of
our
nature
:
Now
it
is
kindly
that
the
creature
,
at
the
sight
of
an
angry
God
should
tremble
;
for
,
we
read
,
that
the
rocks
and
mountains
have
trembled
before
God
,
when
he
did
let
forth
his
terrour
;
and
it
is
naturall
to
man
,
at
the
sight
of
a
terrible
object
,
at
the
sight
of
a
perill
and
evill
coming
upon
him
,
but
much
more
already
come
upon
him
(
especially
if
the
evill
and
perill
be
above
all
his
naturall
strength
)
to
tremble
and
fear
the
worst
;
and
this
becometh
holy
nature
very
well
to
fear
present
death
,
off-cutting
,
perdition
and
swallowing
up
in
the
danger
,
when
God
appeared
angry
and
was
hasting
to
be
avenged
on
sinners
in
the
person
of
their
Surety
,
what
could
the
humane
soul
of
Christ
gather
from
this
terrible
sight
,
but
that
which
sense
and
reason
did
teach
?
In
the
mean
time
there
was
no
place
here
for
his
doubting
of
the
issue
and
his
escapeing
from
being
swallowed
up
;
for
,
naturall
fear
of
the
manly
nature
,
arising
from
the
infirmity
of
the
creature
,
differs
very
far
from
the
fear
arising
from
the
infirmity
of
faith
in
Gods
faithfulnesse
and
power
;
and
naturall
fear
of
the
worst
,
can
very
well
stand
with
the
strength
of
faith
to
overcome
the
naturall
fear
:
for
,
as
the
sensitive
appetite
may
abhor
a
bitter
cup
of
medicine
,
and
cause
all
the
body
tremble
for
fear
to
take
it
,
while
in
the
mean
time
,
the
man
by
reason
is
resolved
to
drink
that
bitter
cup
of
medicine
,
because
he
confidently
hopeth
to
help
his
health
thereby
;
so
naturall
fear
in
Christ
to
taste
of
the
cup
of
wrath
,
could
very
well
consist
with
strong
faith
and
assurance
to
be
delivered
therefrom
:
for
,
it
is
very
sutable
that
faith
should
as
far
overcome
the
naturall
apprehension
of
sense
and
reason
naturall
,
as
reason
doth
overcome
sense
in
drinking
a
loathsom
and
bitter
cup
of
medicine
.
And
to
clear
this
yet
further
,
that
extream
fear
to
be
swallowed
up
of
wrath
,
could
well
consist
in
Christ
with
strong
faith
to
overcome
and
bear
out
that
terrible
wrath
,
Let
it
be
considered
,
that
as
it
was
needfull
Christ
should
be
subject
to
the
infirmity
of
naturall
strength
,
that
he
might
suffer
death
;
so
it
was
needfull
,
that
he
should
have
strong
faith
to
inable
him
to
bear
out
,
in
a
holy
way
,
that
which
he
behoved
to
suffer
:
for
,
if
on
the
one
hand
,
Christ
had
not
been
weakned
,
and
emptied
of
all
humane
strength
in
his
flesh
,
he
could
not
have
been
humbled
enough
for
us
,
he
could
not
have
suffered
so
much
,
as
Justice
did
exact
for
satisfaction
for
us
;
and
on
the
other
hand
,
if
he
had
not
stood
firm
in
faith
and
love
toward
Gods
glory
and
our
salvation
,
he
could
not
have
satisfied
Justice
,
nor
been
still
the
innocent
and
spotlesse
lamb
of
God
,
nor
have
perfected
the
expiatory
sacrifice
for
us
.
Obj.
But
was
he
not
tempted
to
doubt
by
Satan
?
Ans.
We
grant
that
he
was
indeed
tempted
by
Satan
to
doubt
,
yea
we
shall
not
stand
to
grant
that
he
was
tempted
to
desperation
;
But
we
altogether
deny
,
that
he
was
tainted
with
sin
by
temptation
in
the
least
degree
:
for
,
the
Scripture
saith
,
he
was
tempted
in
all
things
like
unto
us
,
but
yet
without
sin
in
him
or
yielding
in
any
sort
to
any
temptation
.
And
seing
by
the
Evangelist
,
Matth.
4.
we
understand
,
that
he
was
tempted
in
the
wildernesse
by
the
devil
unto
the
most
horrible
sins
that
Satan
could
devise
,
and
yet
was
not
stained
or
polluted
in
the
least
degree
,
with
the
least
measure
of
yielding
to
the
sinfull
temptations
;
we
need
not
stand
to
grant
,
that
he
might
be
tempted
,
or
that
he
was
tempted
unto
doubting
and
desperation
;
for
,
this
was
among
the
most
notable
and
prime
temptations
,
whereby
Satan
,
in
his
impudent
boldnesse
,
sollicited
the
Son
of
God
,
very
God
and
man
in
one
person
,
even
to
doubt
of
that
what
Satan
knew
he
was
;
If
thou
be
the
Son
of
God
,
saith
he
.
It
is
true
indeed
,
that
we
who
are
sinners
by
nature
and
corrupted
in
all
the
powers
of
our
soul
,
cannot
be
tempted
,
tossed
,
and
troubled
,
but
therein
our
sinfull
nature
in
some
measure
may
appear
,
and
be
polluted
:
But
the
mater
was
not
so
with
our
holy
Lord
,
the
God
of
glory
,
who
was
separat
from
sinners
;
for
our
impure
nature
is
like
to
water
in
a
pudle
,
which
being
stirred
,
doth
presently
become
muddy
and
foul
;
but
the
holy
humane
nature
of
Christ
,
was
altogether
pure
,
like
unto
clear
and
pure
fountain
water
in
a
glasse
,
which
howsoever
it
be
troubled
and
tossed
,
remaineth
most
pure
and
free
of
all
muddinesse
.
Obj.
But
at
least
,
was
there
not
a
conflict
in
our
Lord
between
his
faith
,
and
the
temptation
to
doubting
?
Ans.
We
grant
not
only
a
conflict
of
Christs
humane
naturall
strength
,
with
the
burden
of
affliction
,
but
also
a
conflict
and
wrestling
of
his
faith
against
the
temptation
to
doubting
;
for
,
wrestling
doth
not
alwayes
argue
the
infirmity
of
the
wrestler
,
for
the
Angel
who
is
called
God
,
Hos.
12.
wrestles
with
Iacob
,
and
in
God
was
no
infirmity
.
Again
,
wrestling
doth
not
argue
alwayes
infirmity
,
but
doth
only
evidence
the
wrestlers
power
and
the
importunat
obstinacy
of
an
adversary
,
who
being
repulsed
and
cast
down
,
doth
not
at
first
leave
the
field
,
but
riseth
up
again
,
insists
and
presseth
on
so
long
as
it
pleaseth
the
most
powerfull
party
to
suffer
the
adversary
to
make
opposition
.
Obj.
But
you
must
grant
,
that
in
the
conflict
of
Christs
humane
naturall
strength
,
with
the
affliction
and
burden
of
the
punishment
laid
upon
him
by
the
Father
,
he
was
overcome
,
and
succumbed
and
died
.
Ans.
Yes
indeed
:
but
we
must
put
a
difference
between
the
conflict
of
naturall
strength
with
the
burden
of
affliction
,
and
the
conflict
between
faith
and
a
temptation
unto
sin
;
in
the
conflict
of
holy
humane
nature
in
Christ
with
the
punishment
of
our
sins
laid
on
Him
,
it
was
not
a
sin
to
have
his
naturall
strength
overpowered
,
and
to
lye
down
under
the
burden
and
to
lay
down
his
life
and
die
;
but
it
was
a
main
part
of
His
obedience
,
it
was
the
performance
of
His
promise
and
undertaking
,
to
yield
himself
to
Justice
and
to
die
for
us
,
that
we
might
be
delivered
from
death
eternall
.
But
in
the
wrestling
of
His
faith
with
the
temptation
unto
doubting
,
it
had
been
a
sin
to
have
yielded
in
the
least
degree
,
and
that
which
could
not
consist
with
the
perfect
holinesse
of
the
Mediatour
,
Surety
for
sinners
.
Obj.
But
,
did
not
the
perplexity
of
His
thoughts
and
the
anxiety
of
His
mind
,
diminish
something
of
the
vigour
and
constancy
of
his
faith
?
Ans.
It
did
diminish
nothing
of
the
vigour
and
constancy
of
His
faith
;
for
there
is
a
great
difference
between
the
troubling
of
the
thoughts
,
and
the
hesitation
or
weakening
of
faith
,
as
there
is
also
a
great
difference
between
the
perturbations
of
the
mind
and
the
perturbation
of
the
conscience
.
For
,
as
the
mind
may
be
troubled
,
when
in
the
consideration
of
some
difficulty
it
cannot
at
first
perceive
an
outgate
,
mean-time
the
conscience
remaining
sound
and
quiet
;
so
may
the
work
of
the
mind
's
discoursing
,
be
interrupted
and
at
a
stay
for
a
time
,
faith
(
mean
time
)
remaining
untouched
,
wholly
sound
and
quiet
.
For
example
,
upon
the
sudden
receiving
of
a
wound
,
or
upon
an
unexpected
report
of
some
great
losse
,
such
as
befell
Iob
,
the
wheels
of
the
reasoning
faculty
may
be
at
a
stand
for
a
time
,
and
the
conscience
in
the
mean
time
be
quiet
;
yea
,
and
faith
in
the
mean
time
,
remain
strong
,
as
we
see
in
Iob●
first
exercise
.
Now
if
this
may
be
found
in
an
holy
imperfect
man
in
any
measure
,
why
shall
we
not
consider
rightly
of
the
exercise
of
the
holy
one
of
Israel
suffering
in
His
humane
nature
the
punishment
of
our
sin
?
Let
us
consider
but
one
of
the
passages
of
our
Lords
exercise
,
Ioh.
12.
27.
28.
Now
(
saith
He
)
My
Soul
is
troubled
:
wherein
behold
the
perplexity
of
His
mind
,
smitten
with
the
horrour
of
the
curse
due
to
us
,
coming
upon
Him
;
then
cometh
forth
,
what
shall
I
say
?
wherein
,
behold
!
reason
standing
mute
and
altogether
silent
,
only
He
lets
forth
the
confession
of
His
perplexity
:
presently
after
this
,
He
subjoyneth
Father
,
save
Me
from
this
hour
;
wherein
behold
!
Holy
nature
,
trembling
and
shrinking
to
fall
into
the
wrath
of
the
Father
,
and
according
to
the
principles
of
holy
nature
,
testifying
the
simple
abhorrency
of
His
soul
from
such
an
evill
as
is
the
wrath
of
God
His
Father
,
which
had
it
not
been
for
love
to
save
our
souls
.
He
could
not
have
yielded
his
humane
nature
to
endure
,
or
bear
it
:
therefore
He
,
considering
that
we
were
but
lost
for
ever
,
if
He
should
not
suffer
wrath
for
us
,
He
repeats
the
sum
of
the
Covenant
of
Redemption
agreed
upon
,
But
for
this
cause
came
I
unto
this
hour
.
And
last
of
all
,
shuts
up
His
speech
and
exercise
in
the
triumphing
voice
of
victorious
and
untainted
faith
,
Father
,
glorifie
thy
Name
;
and
here
He
resteth
:
wherewith
the
Father
is
so
well
pleased
,
as
that
from
heaven
He
speaketh
to
the
hearing
of
the
multitude
standing
by
,
I
have
both
glorified
it
,
and
will
glorifie
it
again
.
10.
Among
the
deepest
degrees
of
the
suffering
of
Christ
in
His
soul
,
we
reckon
that
desertion
whereof
Christ
on
the
crosse
giveth
an
account
,
crying
out
,
My
God
,
My
God
,
why
hast
Thou
forsaken
Me
?
By
which
speech
He
doth
not
mean
,
that
then
the
personall
union
of
the
natures
was
in
him
dissolved
,
nor
yet
that
God
had
withdrawn
His
sustaining
strength
and
help
from
the
humane
nature
,
nor
that
the
love
of
the
Father
was
taken
off
him
,
nor
that
any
point
of
the
perfection
of
holinesse
was
taken
from
him
;
but
his
true
intent
is
,
to
shew
,
that
God
for
a
time
had
taken
away
sensible
consolation
,
and
felt
joy
from
His
humane
Soul
,
that
so
justice
might
in
His
sufferings
be
the
more
fully
satisfied
:
And
this
is
the
forsakeing
of
Him
here
given
to
us
to
understand
.
In
which
desertion
Christ
is
not
to
be
looked
upon
simply
as
He
is
in
His
own
person
,
the
Son
of
the
Father
,
in
whom
He
is
alwayes
well
pleased
,
but
as
He
standeth
in
the
room
of
sinners
,
Surety
and
Cautioner
,
paying
their
debt
:
In
which
respect
He
behoved
to
be
dealt
with
as
standing
in
our
name
;
guilty
and
paying
the
debt
of
being
forsaken
of
God
,
which
we
were
bound
to
suffer
fully
and
for
ever
,
if
He
had
not
interposed
for
us
.
11.
The
last
degree
of
Christs
sufferings
(
wherein
He
may
be
said
to
have
descended
into
hell
so
far
as
Scripture
in
the
old
Testament
or
the
hystory
of
Christs
passion
in
the
new
,
will
suffer
us
to
expound
that
expression
)
is
that
curse
wherein
the
full
wrath
of
God
,
and
the
dregs
of
that
horrible
cup
was
poured
forth
upon
His
holy
humane
nature
,
while
heaven
and
earth
and
hell
,
seemed
to
conspire
to
take
vengeance
on
Him
,
and
fully
to
punish
our
sins
in
the
person
of
Him
our
Surety
by
that
cursed
death
of
the
crosse
,
which
was
the
evidence
foretold
of
the
malediction
of
God
lying
on
Him
,
in
so
far
as
was
necessary
to
compleet
the
punishment
of
losse
and
feeling
both
in
soul
and
body
.
And
therefore
not
without
ground
have
Orthodox
divines
taken-in
Christs
suffering
in
His
soul
,
and
the
detaining
of
His
body
in
the
grave
(
put
in
as
the
close
and
last
part
of
Christs
sufferings
)
as
the
true
meaning
of
that
expression
He
descended
into
hell
:
not
only
because
these
pains
which
Christ
suffered
both
in
body
and
soul
,
were
due
to
us
in
full
measure
;
but
also
because
that
which
Christ
suffered
in
the
point
of
torment
and
vexation
,
was
,
in
some
respect
,
of
the
same
kind
with
the
torment
of
the
damned
:
for
,
in
the
punishment
of
the
damned
,
we
must
necessarily
distinguish
these
three
things
,
1.
the
perverse
disposition
of
the
mind
of
the
damned
in
their
sufferings
;
2.
the
duration
and
perpetuity
of
their
punishment
;
and
,
3.
the
punishment
it self
,
tormenting
soul
and
body
.
The
first
two
are
not
of
the
essence
of
punishment
,
albeit
by
accident
they
are
turned
into
a
punishment
,
for
the
wickednesse
,
vilenesse
and
unworthinesse
of
the
damned
,
who
neither
will
nor
can
submit
themselves
to
the
punishment
(
and
put
the
case
they
should
submit
,
are
utterly
unable
to
make
satisfaction
for
ever
)
do
make
them
in
a
desperat
,
dolefull
condition
for
ever
,
though
obstinat
sinners
do
not
apprehend
nor
believe
this
,
but
go
on
in
treasuring
up
wrath
against
themselves
,
pleasing
themselves
in
their
own
dreams
,
to
their
own
endlesse
perdition
.
Of
these
three
,
the
first
two
could
have
no
place
in
Christ
:
Not
the
first
,
because
He
willingly
offered
Himself
a
sacrifice
for
our
sins
;
and
upon
agreement
,
payed
the
ransom
fully
:
Not
the
second
,
because
He
could
no
longer
be
holden
in
the
sorrows
of
death
then
He
had
satisfied
Justice
,
and
finished
what
was
imposed
on
Him
;
and
His
infinit
excellency
made
His
short
suffering
to
be
of
infinit
worth
,
and
equivalent
to
our
everlasting
suffering
.
The
third
then
remaineth
,
which
is
the
reall
and
sensible
tormenting
of
soul
and
body
in
being
made
a
curse
for
us
,
and
to
feel
it
so
in
His
reall
experience
.
And
what
need
we
question
hellish
pain
,
where
pain
and
torment
,
and
the
curse
with
felt
wrath
from
God
falleth
on
,
and
lyeth
still
,
till
Justice
be
satisfied
?
Concerning
which
,
it
is
as
certain
,
that
Christ
was
seased
upon
by
the
dolours
of
death
,
as
it
is
certain
in
Scripture
,
that
He
could
not
be
holden
of
the
sorrows
of
death
,
Acts.
2.
24.
Quest.
But
what
interest
had
Christ
God-head
in
His
humane
sufferings
,
to
make
them
both
so
short
and
so
precious
and
satisfactory
to
Justice
for
so
many
sins
of
so
many
sinners
,
especially
when
we
consider
that
God
cannot
suffer
?
Ans.
Albeit
this
passion
of
the
humane
nature
,
could
not
so
far
reach
the
God-head
of
Christ
,
that
it
should
in
a
physicall
sense
suffer
(
which
indeed
is
impossible
)
yet
these
sufferings
did
so
affect
the
person
,
that
it
may
truly
be
said
,
that
God
suffered
,
and
by
His
blood
bought
His
people
to
Himself
,
Acts
,
20.
28.
for
,
albeit
the
proper
and
formall
subject
of
physicall
suffering
be
only
the
humane
nature
;
yet
,
the
principall
subject
of
sufferings
,
both
in
a
physicall
and
morall
sense
,
is
Christs
person
,
God
and
man
,
from
the
dignity
whereof
,
the
worth
and
excellency
of
all
sort
of
sufferings
,
the
merit
and
the
satisfactory
sufficiency
of
the
price
,
did
flow
.
And
let
it
be
considered
also
,
that
albeit
Christ
,
as
God
,
in
His
God-head
could
not
suffer
in
a
physicall
sense
;
yet
,
in
a
morall
sense
He
might
suffer
,
and
did
suffer
:
for
,
in
as
much
as
He
,
being
in
the
form
of
God
,
and
without
robbery
equall
to
God
,
did
demit
His
person
to
assume
humane
nature
,
and
empty
Himself
so
far
as
to
hide
His
glory
and
take
on
the
shape
of
a
servant
,
and
expose
Himself
willingly
to
all
the
contradiction
of
sinners
which
He
was
to
meet
with
,
and
to
all
railings
,
revilings
,
contempt
,
despisings
and
calumnies
,
shall
it
seem
nothing
,
and
not
enter
in
the
count
of
our
Lords
payment
for
our
debt
?
Obj.
But
,
how
could
so
low
a
downthrowing
of
the
Son
of
man
,
or
of
the
humane
nature
assumed
by
Christ
,
consist
with
the
Majesty
of
the
person
of
the
Son
of
God
?
Ans.
We
must
distinguish
in
Christ
these
things
,
which
are
proper
to
either
of
the
two
natures
,
from
these
things
which
are
ascribed
to
His
person
,
in
respect
of
either
of
the
natures
or
both
the
natures
;
for
,
infirmity
,
physicall
suffering
,
or
mortality
,
are
proper
to
the
humane
nature
.
The
glory
of
power
and
grace
and
mercy
,
and
superexcellent
Majesty
and
such
like
,
are
proper
to
the
Deity
;
but
the
sufferings
of
the
humane
nature
,
are
so
far
from
diminishing
the
glory
of
the
divine
nature
,
that
they
do
manifest
the
same
and
make
it
appear
more
clearly
:
for
,
by
how
much
the
humane
nature
was
weakned
,
depressed
,
and
despised
,
for
our
sake
,
by
so
much
the
love
of
Christ
,
God
and
man
in
one
person
,
toward
man
,
and
His
mercy
and
power
and
grace
to
man
,
do
shine
in
the
eyes
of
those
that
judiciously
look
upon
Him
.
Obj.
But
seing
Christs
satisfaction
for
sinners
,
doth
not
stand
in
any
one
part
of
His
doings
and
sufferings
,
but
in
the
whole
and
intire
precious
pearl
,
and
compleet
price
of
His
whole
obedience
from
His
incarnation
even
to
the
death
of
His
crosse
,
how
cometh
it
to
passe
,
that
in
Scripture
the
whole
expiation
of
our
sins
,
is
ascribed
so
oft
to
His
passion
,
and
particularly
to
His
blood
?
Ans.
This
cometh
to
passe
,
1.
Because
the
certainty
and
verity
of
His
assumed
humane
nature
,
and
the
certainty
of
His
reall
suffering
,
and
the
fulfilling
of
all
the
leviticall
sacrifices
,
did
most
evidently
appear
unto
sense
in
the
effusion
of
His
blood
.
2.
Because
the
expression
of
His
sufferings
,
both
in
soul
and
body
,
appeared
in
the
effusion
of
His
blood
:
for
,
in
the
garden
,
while
His
body
was
not
as
yet
touched
,
or
hurt
by
man
,
from
the
meer
pains
of
His
soul
,
drops
of
blood
fell
down
out
of
all
His
body
to
the
earth
.
3.
Because
His
blood-sheding
and
death
,
was
the
last
act
of
compleeting
the
payment
of
the
ransom
to
the
Father
for
us
,
which
payment
began
in
His
humble
incarnation
and
went
on
through
all
His
life
,
and
was
compleeted
in
His
bloodshed
and
death
,
whereof
our
Lord
gave
intimation
on
the
crosse
,
when
He
cryed
as
triumphantly
victorious
,
it
is
finished
.
The
use
of
this
article
of
the
covenant
of
Redemption
.
WE
have
at
some
length
spoken
of
the
price
of
Redemption
,
and
of
Christs
defraying
the
debt
by
His
passion
.
1.
That
hereby
the
merit
of
our
sins
,
may
the
more
clearly
be
seen
.
2.
That
the
sublimity
and
excellency
of
divine
Majesty
,
offended
by
sin
,
may
appear
.
3.
That
we
may
behold
the
severity
of
Gods
justice
,
till
He
have
satisfaction
and
reparation
in
some
sort
of
the
injuries
done
to
Him
.
4.
That
the
admirable
largenesse
of
Gods
mercy
may
be
acknowledged
and
wondered
at
.
For
in
the
price
of
Redemption
payed
,
as
in
a
mirror
we
may
see
,
how
greatly
the
Lord
hateth
sin
,
;
how
great
His
love
is
to
the
world
in
sending
his
Son
Christ
amongst
us
;
how
heavy
the
wrath
of
God
shall
lye
upon
them
that
flee
not
to
Christs
satisfaction
for
their
delivery
;
how
great
the
dignity
and
excellency
of
the
Lord
our
Redeemer
is
,
for
whose
cause
reconciliation
is
granted
to
all
that
take
hold
of
the
offer
of
grace
through
him
;
how
great
the
obligation
of
believers
is
to
love
God
,
and
serve
him
;
and
how
greatly
the
glory
of
all
the
attributes
of
God
,
doth
shine
in
the
work
of
Redemption
.
2.
By
this
doctrine
,
it
appeareth
how
vain
and
wicked
the
devices
of
superstitious
men
are
,
who
,
for
pacifying
of
Gods
wrath
,
have
appointed
pennances
,
and
pilgrimages
,
and
self-scourgings
,
and
soul-masses
,
and
purgatory
,
and
such
like
other
abominations
,
whereof
the
word
of
God
hath
not
spoken
,
but
forbidden
all
the
inventions
of
men
,
as
unworthy
conceits
,
to
bring
about
mens
salvation
:
which
inventions
tend
only
to
derogat
from
the
dignity
of
the
price
of
Christs
ransom
,
and
to
cry
down
the
fulnesse
and
perfection
of
the
price
payed
by
our
blessed
Redeemer
Jesus
Christ
,
and
to
set
up
other
Saviours
in
his
room
.
3.
Hence
also
it
is
manifest
,
how
fit
a
high
Priest
is
appointed
over
us
,
who
is
touched
with
our
infirmities
and
temptations
;
by
whom
we
may
have
so
solid
consolation
in
all
the
pangs
of
our
tormented
consciences
,
and
in
whom
we
have
a
solid
foundation
laid
down
to
all
that
flee
to
him
,
for
setling
our
faith
and
hope
in
the
Son
of
God
,
who
hath
of
set
purpose
,
with
the
Fathers
consent
,
suffered
so
many
and
great
evils
that
he
might
redeem
us
.
4.
And
hereby
we
may
perceive
also
how
well
divine
Justice
is
satisfied
,
and
with
what
warrand
the
consciences
of
the
weak
believers
may
be
quieted
,
who
so
use
to
exaggerat
the
grievousnesse
and
the
multitude
of
their
sins
,
that
they
forget
to
put
a
right
estimation
upon
the
satisfaction
made
by
Christ
for
all
that
come
unto
God
through
him
.
The
third
article
.
THe
third
article
of
the
covenant
of
Redemption●
past
between
the
Father
and
the
Son
,
concerneth
the
benefits
,
gifts
and
graces
to
be
given
unto
the
redeemed
:
all
which
gifts
and
graces
,
are
summarily
comprehended
in
that
one
gift
of
God
,
spoken
of
,
Ioh.
4.
10.
which
gift
is
Christ
,
who
is
freely
offered
unto
,
and
given
to
,
the
elect
believer
for
righteousnesse
and
eternall
life
,
according
to
what
was
said
,
Isa.
9.
6.
for
,
unto
us
a
child
is
born
,
a
Son
is
given
,
on
whose
shoulders
the
government
is
laid
,
whose
Name
is
called
Iehovab
,
the
wonderfull
counsellour
,
the
strong
God
,
the
eternall
Father
and
Prince
of
peace
.
And
,
2
Pet.
1.
3.
who
according
to
his
divine
power
,
hath
given
unto
us
all
things
which
pertain
to
life
and
godlinesse
,
through
the
knowledge
of
Him
who
hath
called
us
to
vertue
and
glory
.
2.
The
benefits
which
are
appointed
for
the
redeemed
,
are
so
conveyed
and
brought
unto
them
,
that
first
,
they
are
Christs
riches
which
he
hath
purchased
unto
the
elect
,
and
being
resolved
to
die
,
that
the
purchase
might
be
made
fast
to
his
people
,
he
hath
made
his
latter
Will
and
Testament
once
and
again
,
and
left
in
legacy
to
all
that
believe
in
him
,
all
things
which
belong
to
righteousnesse
and
salvation
;
and
these
benefits
,
in
an
acceptable
time
,
he
effectually
applieth
and
puts
them
in
possession
thereof
.
Of
which
gifts
,
we
shall
name
chi●fly
three
:
the
first
is
regeneration
,
or
turning
of
the
man
toward
himself
;
the
second
is
the
gift
of
saving
faith
;
the
third
is
perseverance
.
In
which
three
gifts
,
the
patrons
and
magnifiers
of
the
power
of
mans
free-will
,
do
what
in
them
lieth
to
obscure
the
glory
of
Gods
free
grace
,
by
glorying
that
without
the
speciall
grace
of
God
they
can
convert
themselves
or
not
,
as
they
please
,
so
that
when
God
intends
their
conversion
,
and
useth
all
means
for
their
conversion
,
they
are
able
to
resist
all
his
gracious
operation
,
and
make
void
his
purpose
and
endeavour
.
But
this
covenant
of
Redemption
,
past
between
the
Father
and
the
Son
,
Mediatour
and
Redeemer
,
doth
decide
the
question
and
give
them
the
lie
:
for
,
only
they
whom
God
did
foreknow
,
did
he
predestinat
to
be
conform
to
the
image
of
His
Son
—
and
whom
he
did
predestinat
,
them
he
also
called
;
and
whom
he
called
,
them
he
also
justified
;
and
whom
he
justified
,
them
he
also
glorified
,
Rom.
8.
28.
Concerning
these
three
gifts
.
IT
is
agreed
between
God
and
Christ
,
that
the
elect
shall
be
converted
invincibly
and
infallibly
,
and
that
saving
faith
shall
be
bestowed
on
them
,
and
that
they
shall
persevere
in
the
obedience
of
faith
so
,
as
they
shall
not
totally
and
finally
fall
away
from
Gods
grace
.
It
is
promised
to
Christ
,
Psal.
110.
3.
that
in
the
day
of
His
power
,
His
people
shall
be
willing
;
for
,
albeit
the
native
corruption
of
their
will
,
opposeth
it self
and
resisteth
the
holy
Spirit
,
when
he
is
using
the
means
to
convert
them
.
yet
in
an
acceptable
time
,
the
invincible
power
of
Gods
free
grace
toward
them
,
so
taketh
away
all
actuall
resistance
,
that
the
man
,
unwilling
of
himself
,
is
made
most
freely
and
heartily
willing
to
be
reconciled
to
God
:
for
,
God
can
both
preserve
the
naturall
liberty
of
the
will
,
and
take
from
it
that
crookednesse
and
frowardnesse
that
is
in
it
;
he
can
infuse
and
creat
in
the
man
a
right
spirit
,
and
new
habits
of
grace
,
and
can
bring
forth
these
habits
unto
exercise
,
making
the
redeemed
man
not
only
able
to
will
,
but
also
actually
to
will
and
to
do
what
is
pleasant
to
him
,
Philip.
2.
13.
and
,
Ephes.
2.
8.
we
are
taught
,
that
faith
is
not
of
our selves
,
it
is
the
gift
of
God
;
not
of
works
,
least
any
man
should
boast
.
And
this
gift
of
saving
faith
,
is
bestowed
only
on
the
elect
;
and
therefore
it
is
called
the
faith
of
the
elect
,
Tit.
1.
1.
and
only
they
believe
in
Jesus
Christ
,
that
are
ordained
unto
eternall
life
,
Acts
13.
48.
yea
,
every
one
cometh
to
Christ
,
who
is
given
to
him
of
the
Father
,
Ioh.
6.
37.
and
no
man
cometh
to
Christ
,
save
he
whom
the
Father
draweth
,
Ioh.
6.
44.
but
they
that
are
not
redeemed
,
do
not
come
to
Christ
for
righteousnesse
and
life
,
Ioh.
10.
26.
ye
believe
not
,
saith
Christ
to
some
Jews
,
because
ye
are
not
of
my
sheep
,
My
sheep
hear
My
voice
and
I
know
them
,
and
they
follow
Me.
As
for
perseverance
,
the
Father
promiseth
to
the
Son
,
that
the
work
of
grace
shall
be
firm
in
all
the
redeemed
ones
,
or
in
his
elect
seed
,
Isa.
59.
21.
as
for
Me
(
saith
the
Lord
to
Christ
)
this
is
my
covenant
with
them
,
my
spirit
that
is
upon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
,
saith
the
Lord
,
from
henceforth
and
for
ever
.
And
,
Jer.
32.
40.
I
will
make
an
everlasting
covenant
with
them
,
that
I
will
not
turn
away
from
them
to
do
them
good
,
but
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
And
a
speciall
command
is
given
unto
Christ
,
for
preserving
all
unto
eternall
life
who
come
unto
him
,
Ioh.
6.
39.
this
is
the
Fathers
will
,
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
,
but
should
raise
it
up
at
the
last
day
:
which
Christ
undertakes
,
that
he
will
faithfully
perform
,
Ioh.
10.
28.
while
he
saith
,
I
give
unto
them
eternall
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
,
&c.
But
,
that
we
insist
not
too
long
in
this
argument
(
whereof
the
Orthodox
divines
have
written
abundantly
in
their
disputations
against
the
foresaid
errour
)
because
the
adversaries
take
their
pretended
arguments
from
the
instability
of
mens
will
,
in
the
mater
of
perseverance
,
and
from
the
freedom
and
power
of
mans
changeable
will
in
the
mater
of
conversion
and
saving
faith
,
and
from
the
maner
of
Gods
speaking
to
the
mixed
multitude
of
both
called
and
not
chosen
,
and
to
them
that
are
both
called
and
chosen
,
we
shall
content
our
selves
for
clearing
this
covenant
betwixt
the
Father
and
the
Son
,
Mediatour
and
Redeemer
,
to
make
the
mater
fast
concerning
the
elect
,
founding
their
conversion
,
faith
,
repentance
,
perseverance
,
and
salvation
,
upon
the
unchangeable
covenant
of
Redemption
,
fixed
upon
the
setled
agreement
between
God
,
and
God
the
Son
Mediatour
and
Redeemer
,
as
shall
be
proven
from
five
places
of
Scripture
.
The
first
proof
,
is
from
vers.
13.
of
Isa.
52.
to
the
end
of
Chap.
53.
THe
first
place
is
Isa.
52.
vers.
13.
and
forward
to
the
end
of
chapter
53.
where
we
have
,
first
,
the
two
parties
contracters
,
God
the
Father
,
and
Christ
;
for
,
the
Father
brings
forth
his
confederat
Son
to
be
incarnat
by
covenant
,
his
servant
,
whom
he
imployes
in
the
whole
work
of
Redemption
,
as
the
meritorious
cause
and
accomplisher
of
it
;
behold
My
servant
,
saith
God
the
Father
by
his
Spirit
,
speaking
by
the
Prophet
,
Chap.
52.
13.
Next
,
both
parties
are
sure
of
the
event
of
the
paction
,
and
of
the
accomplishing
of
the
whole
work
gloriously
,
behold
,
(
saith
he
)
My
servant
shall
deal
prudently
and
prosperously
,
He
shall
be
exalted
and
extolled
and
be
very
high
,
vers.
13.
Thirdly
,
he
tells
the
proper
price
,
which
Christ
the
Son
shall
pay
for
the
Redemption
of
his
people
,
agreed
upon
by
paction
,
to
wit
,
the
exinanition
and
humbling
of
the
Son
incarnat
unto
the
ignominious
death
of
the
crosse
,
that
His
visage
shall
be
marred
more
then
any
man
,
and
His
form
more
then
the
sons
of
men
,
vers
.
14.
and
more
particularly
,
Chap.
53.
2.
He
hath
no
form
nor
comelinesse
,
and
when
we
shall
see
Him
,
there
is
no
beauty
that
we
should
desire
Him
,
He
is
despised
,
and
rejected
of
men
,
a
man
of
sorrows
and
acquainted
with
grief
,
&c.
vers.
2.
3.
He
was
wounded
for
our
transgressions
,
vers.
5.
He
shall
make
his
Soul
an
offering
for
sin
,
vers.
10.
Fourthly
,
Christ
the
Son
of
God
incarnat
,
is
assured
and
confirmed
of
the
sweet
fruit
of
his
passion
in
the
conversion
of
many
nations
,
whom
he
should
sprinkle
with
the
blood
of
the
covenant
and
sanctifie
by
the
water
of
His
holy
Spirit
,
Chap.
52.
15.
He
shall
sprinkle
many
nations
,
&c.
Fifthly
,
God
and
Christ
are
agreed
and
well
pleased
in
the
conversion
of
so
many
as
are
elected
,
and
given
to
Christ
,
to
have
in
Him
the
right
of
adoption
,
Chap.
53.
10.
He
shall
see
his
seed
,
that
is
,
He
shall
regenerat
the
elect
,
and
make
them
His
children
,
and
see
them
so
,
to
His
satisfaction
.
Sixthly
,
no
meritorious
nor
impulsive
cause
is
found
in
the
persons
redeemed
,
for
which
the
punishment
due
to
them
should
be
transferred
upon
the
Mediatour
Christ
our
Redeemer
;
for
,
they
should
be
found
in
themselves
but
despisers
of
Christ
,
because
of
His
sufferings
,
Chap.
53.
4.
Surely
he
hath
born
our
griefs
,
and
carried
our
sorrows
;
yet
we
did
esteem
him
stricken
,
smitten
of
God
and
afflicted
.
Seventhly
,
no
sin
nor
meritorious
cause
of
punishment
is
found
in
Christ
the
Redeemer
,
for
which
He
should
be
smitten
,
Chap.
53.
5.
9.
He
was
wounded
for
our
transgressions
—
he
had
done
no
violence
,
neither
was
any
deceit
in
his
mouth
.
Eigthly
,
peace
and
reconciliation
and
healing
of
our
sinfull
and
miserable
sicknesses
,
and
deliverance
from
wrath
,
are
purchased
by
the
price
of
His
blood
,
Chap.
53.
5.
the
chastisment
of
our
peace
,
was
upon
him
,
and
with
his
stripes
we
are
healed
.
Ninthly
,
these
sufferings
Christ
did
not
endure
unwittingly
,
or
unwillingly
,
but
by
consent
,
by
covenant
deliberatly
,
Chap.
53.
7.
He
was
oppressed
,
and
he
was
afflicted
,
yet
he
opened
not
his
mouth
;
he
is
brought
as
a
lamb
to
the
slaughter
,
and
as
a
sheep
before
his
shearers
is
dumb
,
so
he
opened
not
his
mouth
.
Tenthly
,
the
cause
of
this
covenant
,
whereby
the
price
is
called
for
an
yielded
unto
,
and
payed
,
is
the
only
free
grace
of
God
and
His
good
pleasure
,
Chap.
53.
10.
It
pleased
the
Lord
to
bruise
him
,
He
hath
put
him
to
grief
.
Eleventhly
,
It
is
agreed
between
the
Father
and
the
Son
,
that
our
sins
should
be
imputed
unto
Him
,
and
His
righteousnesse
imputed
unto
us
,
and
that
the
redeemed
should
believe
in
him
and
so
be
justified
,
Chap.
53.
11.
he
shall
see
of
the
travell
of
his
Soul
,
and
shall
be
satisfied
,
by
his
knowledge
,
or
faith
in
Him
,
shall
My
righteous
servant
justifie
many
:
for
he
shall
bear
their
iniquities
.
Twelfthly
,
It
is
agreed
between
the
parties
,
that
for
whom
Christ
should
lay
down
His
life
,
He
should
stand
intercessour
also
,
for
bringing
unto
them
all
the
purchased
graces
and
blessings
,
Chap.
53.
11.
he
bare
the
sins
of
many
,
and
made
intercession
for
the
transgressours
:
the
rest
of
the
world
beside
the
elect
,
He
interceeded
not
for
,
Ioh.
17.
9.
10.
Hence
it
followeth
,
that
God
and
Christ
did
not
bargain
for
the
Redemption
of
all
and
every
man
;
no
not
for
the
Redemption
,
conversion
and
salvation
of
all
and
every
man
to
whom
the
Gospel
was
to
be
preached
:
for
,
many
were
to
be
called
,
who
were
not
chosen
,
to
whom
the
gift
of
saving
faith
was
not
to
be
given
,
nor
the
power
of
God
to
salvation
was
never
to
be
revealed
;
and
this
is
the
observation
which
the
Evangelist
makes
upon
the
1.
of
Isa.
53.
Ioh.
12.
37.
&c.
But
though
he
had
done
so
many
miracles
before
them
,
yet
they
believed
not
on
him
,
that
the
saying
of
the
prophet
Isaiah
might
be
fulfilled
which
he
spake
,
Lord
,
who
hath
believed
our
report
?
and
to
whom
is
the
arm
of
the
Lord
revealed
?
therefore
they
could
not
believe
,
because
Isaiah
said
again
,
(
Isa.
6.
9.
10.
)
he
hath
blinded
their
eyes
,
and
hardened
their
hearts
,
&c.
Secondly
,
it
followeth
hence
,
that
election
and
Redemption
were
not
for
the
foreseen
faith
or
works
of
the
elect
redeemed
,
but
of
the
meer
grace
and
goodwill
of
God
,
and
all
done
for
them
and
in
them
,
contrair
to
their
deservings
:
for
,
it
is
said
,
Isa.
53.
6.
all
we
,
like
sheep
have
gone
astray
,
and
the
Lord
hath
laid
on
him
the
iniquity
of
us
all
.
Thirdly
,
it
followeth
hence
,
that
it
was
agreed
upon
,
that
saving
grace
and
conversion
and
sanctification
should
infallibly
and
invincibly
come
to
passe
and
be
given
to
the
redeemed
,
Isa.
52.
13.
Behold
,
My
servant
shall
deal
prudently
and
prosperously
;
and
,
vers.
15.
be
shall
sprinkle
many
nations
;
and
,
Isa.
53.
11.
by
his
knowledge
shall
my
righteous
servant
justifie
many
.
Fourthly
,
hence
it
followeth
,
that
the
agreement
is
past
for
their
finall
perseverance
and
full
salvation
:
for
,
Isa.
53.
5.
with
his
stripes
we
are
healed
:
now
our
healing
,
is
our
full
salvation
from
our
sin
and
misery
,
or
our
deadly
sicknesses
.
And
,
Isa.
53.
10.
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
:
the
pleasure
of
the
Lord
is
partly
our
sanctification
,
1
Thes.
4.
3.
partly
,
our
salvation
and
glorification
,
Joh.
6.
39.
this
is
the
Fathers
will
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
;
but
should
raise
it
up
again
at
the
last
day
.
And
to
this
purpose
powerfully
doth
his
intercession
serve
,
from
which
the
Apostle
concludes
,
that
believers
shall
be
perfectly
saved
,
Heb.
7.
25.
wherefore
he
is
able
also
to
save
to
the
uttermost
,
them
that
come
to
God
by
him
,
seing
he
ever
liveth
to
make
intercession
for
them
.
The
second
proof
is
from
Isa.
59.
20.
21.
THe
second
place
is
from
Isa.
59.
20.
21.
where
,
first
,
we
have
the
parties
agreeing
pointed
at
:
the
Lord
Jehovah
saith
and
of
the
Redeemer
He
saith
,
that
He
shall
come
to
Zion
as
Redeemer
.
Next
,
we
have
the
kind
of
agreement
between
the
parties
,
God
on
the
one
hand
,
and
the
Redeemer
with
the
redeemed
,
for
whom
and
in
whose
name
he
makes
the
agreement
;
this
is
my
Covenant
with
them
,
but
first
with
Christ
,
as
the
words
following
do
shew
.
Thirdly
,
we
have
the
party
redeemed
,
Zion
and
Iacob
that
turn
from
transgression
,
which
is
the
mark
of
true
believers
in
Christ
and
of
the
elect
,
for
whom
this
grace
is
appointed
,
as
Rom.
11.
7.
Israel
hath
not
obtained
that
which
he
seeketh
for
,
but
the
election
have
obtained
it
,
and
the
rest
were
blinded
.
And
,
Rom.
11.
26.
all
this
Israel
shall
be
saved
,
as
it
is
written
.
Fourthly
,
we
have
the
sort
of
their
delivery
,
which
shall
be
not
only
by
price
paying
,
but
also
by
powerfull
and
effectuall
working
,
as
the
originall
imports
,
Rom.
11
▪
26
,
and
,
Isa.
59.
20.
Fifthly
,
the
benefits
bestowed
upon
the
elect
,
are
comprehended
under
the
designation
of
the
redeemed
;
they
are
to
be
turned
from
their
iniquity
by
effectuall
conversion
,
by
granting
them
faith
in
Christ
,
repentance
and
reconciliation
.
Sixthly
,
it
is
shewed
how
these
graces
shall
be
brought
to
passe
,
to
wit
,
by
application
thereof
by
the
word
and
Spirit
of
Christ
;
from
which
,
sanctification
,
salvation
,
and
the
perpetuation
of
all
graces
unto
salvation
,
do
flow
and
follow
on
them
;
My
Spirit
that
is
in
thee
,
saith
the
Lord
to
the
Redeemer
incarnat
,
and
My
word
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
&c.
These
articles
of
the
covenant
of
Redemption
make
expresly
,
first
,
against
universall
Redemption
of
all
and
every
man
:
because
Christ
,
as
is
shewed
before
,
makes
his
bargain
for
the
elect
,
and
leaves
the
rest
in
blindness
,
and
is
a
Redeemer
of
none
but
of
these
to
whom
He
is
a
deliverer
actually
,
from
whom
He
turneth
away
iniquity
and
ungodlinesse
;
which
benefits
befall
none
,
but
the
elect
and
the
redeemed
.
Next
,
they
make
against
election
for
faith
and
foreseen
works
,
because
when
Christ
cometh
to
call-in
the
Jews
.
He
findes
nothing
commendable
in
them
but
impiety
and
transgression
and
defection
,
and
whatsoever
might
provoke
Him
to
reject
them
;
they
are
turned
from
transgression
.
Thirdly
,
they
make
against
a
meer
possible
and
contingent
conversion
:
for
,
invincible
grace
is
promised
here
;
for
,
the
word
and
the
Spirit
of
Christ
shall
take
up
a
dwelling
in
them
,
and
not
depart
from
them
.
Fourthly
,
they
make
against
the
doctrine
of
the
Aposlasie
of
the
saints
,
and
uncertainty
of
their
perseverance
,
because
here
it
is
promised
to
Christ
,
that
from
the
heart
and
mouth
of
His
seed
,
the
word
and
Spirit
of
Christ
shall
never
depart
.
The
third
proof
is
from
,
Joh.
6.
37.
&c.
THe
third
place
is
,
Ioh.
6.
from
,
v.
37.
to
45.
where
,
first
,
is
set
down
the
party
contracters
in
the
Covenant
of
redemption
;
for
,
the
Elect
are
given
over
into
the
hand
of
Christ
by
the
Father
;
All
that
the
Father
giveth
to
me
,
cometh
to
me
.
v.
37.
Secondly
,
upon
the
Fathers
giving
of
the
Elect
unto
Christ
followeth
,
in
due
time
,
the
conversion
and
saving
faith
of
the
redeemed
;
All
that
the
Father
giveth
me
,
cometh
to
me
,
saith
Christ
.
Thirdly
the
redeemed
are
committed
unto
Christ
,
as
to
their
leading
on
,
preservation
and
perfecting
of
their
salvation
;
This
is
the
Fathers
will
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
,
but
should
raise
it
up
again
at
the
last
day
.
Fourthly
,
it
is
agreed
by
what
means
the
faith
of
the
redeemed
shall
be
formed
in
them
,
which
are
,
the
revealed
sight
of
Christ
the
Son
of
God
in
the
Word
;
the
powerfull
drawing
of
the
illuminat
soul
unto
Christ
,
which
powerfull
draught
overcometh
all
opposition
and
resistence
,
because
it
is
omnipotent
and
invincible
:
for
,
no
man
cometh
to
Christ
,
but
he
whom
the
Father
draweth
,
v.
44.
and
that
by
making
them
savingly
,
and
in
a
lively
maner
see
the
Son
and
believe
on
him
.
v.
40.
Hence
followeth
,
1.
that
it
is
false
Doctrine
to
teach
,
that
there
is
an
universal
redemption
unto
life
of
all
and
every
man
;
because
not
all
,
but
only
some
are
given
,
and
made
to
come
to
Christ
;
the
rest
that
are
not
given
,
come
not
.
Secondly
,
it
followeth
,
that
Election
is
of
meer
free
grace
;
because
men
come
not
unto
Christ
that
they
may
be
given
,
but
they
are
given
unto
Christ
,
that
they
may
be
brought
and
come
unto
him
.
Thirdly
,
by
this
agreement
,
the
powerfull
conversion
of
the
redeemed
and
their
powerfull
preservation
unto
eternal
life
,
is
as
certain
as
the
power
,
and
constancy
,
and
obedience
of
Christ
unto
the
Father
,
is
firm
and
certain
;
This
is
the
will
of
him
that
sent
me
,
that
of
what
he
hath
given
me
,
I
should
lose
nothing
,
but
raise
it
up
at
the
last
day
,
ver.
39.
The
fourth
proof
is
,
Joh.
10.
14.
THe
fourth
place
is
,
Ioh.
10.
from
v.
14.
to
v.
30.
where
we
see
,
that
the
Lord
Jesus
,
the
true
Pastor
of
Israel
,
before
he
was
incarnat
,
Ps.
23.
continueth
in
that
same
office
now
,
being
incarnat
,
and
gives
his
people
to
understand
this
,
when
he
saith
,
I
am
the
good
sheepherd
.
Secondly
,
the
care
and
custody
of
all
the
redeemed
,
both
converted
and
unconverted
,
was
put
upon
Christ
,
v.
14.
16.
I
know
my
sheep
,
and
am
known
of
mine
;
and
other
sheep
I
have
,
which
are
not
of
this
fold
,
them
also
I
must
bring
in
,
and
they
shall
hear
my
voice
.
Thirdly
,
the
price
of
their
redemption
is
clearly
agreed
upon
,
v.
15.
As
the
Father
knows
me
,
even
so
know
I
the
Father
;
and
I
lay
down
my
life
for
my
sheep
.
Fourthly
,
the
Father
accepts
the
price
,
and
is
satisfied
and
well
pleased
with
it
,
v.
17.
18.
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
,
that
I
may
take
it
up
again
.
&c.
Fifthly
,
all
the
redeemed
are
infallibly
converted
,
but
they
that
are
not
redeemed
are
not
converted
,
v.
27
,
My
sheep
hear
my
voice
,
and
I
know
them
and
they
follow
me
;
and
,
v.
26.
but
ye
believe
not
,
because
ye
are
not
of
my
sheep
.
Sixthly
,
albeit
the
redeemed
and
converted
shall
not
want
enemies
,
who
shall
go
about
to
mar
their
perseverance
and
salvation
,
yet
shall
they
not
prevail
,
v.
28.
I
give
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
.
Hence
followeth
,
first
,
that
the
doctrine
of
universal
redemption
of
all
and
every
man
unto
life
is
false
;
because
only
the
redemption
of
the
elect
sheep
is
agreed
upon
,
for
whom
he
layeth
down
his
life
,
v.
15.
and
the
rest
are
not
redeemed
nor
ordained
to
life
,
for
these
he
speaks
to
,
v.
26.
they
were
not
of
his
sheep
,
but
remained
unbelievers
.
Secondly
,
it
followeth
,
that
the
election
of
men
is
not
for
faith
or
works
fore-seen
,
but
on
the
contrary
,
faith
is
ordained
to
be
given
unto
the
redeemed
,
because
they
are
elected
and
given
over
unto
Christ
to
convert
and
save
them
,
v
▪
16.
other
sheep
I
have
,
and
them
I
must
bring
in
,
and
they
shall
hear
my
voice
.
Thirdly
,
it
followeth
,
that
the
conversion
of
the
Elect
doth
not
depend
on
their
will
,
but
upon
Christs
undertaking
to
make
them
believe
and
upon
His
omnipotency
,
vers.
16.
other
sheep
I
have
,
and
them
I
must
bring
in
and
they
shall
hear
my
voice
.
Fourthly
,
it
followeth
,
that
albeit
the
redeemed
believers
be
in
themselves
wirlesse
as
sheep
,
and
weak
,
and
ready
to
be
destroyed
,
and
compassed
about
with
many
enemies
as
sheep
among
wolves
,
yet
because
of
the
omnipotency
of
the
Father
and
of
the
Son
,
that
have
taken
the
care
and
custody
of
them
,
they
shall
persevere
,
and
it
is
impossible
they
should
perish
or
not
persevere
,
Ioh.
10.
28.
29.
I
give
them
eternall
life
;
and
they
shall
never
perish
,
and
none
can
take
them
out
of
My
Fathers
band
.
The
fifth
proof
.
THe
fifth
place
is
,
Psa
40.
explicat
by
the
Apostle
,
Heb.
10.
5.
6.
7.
where
,
first
,
the
Spirit
of
God
expounds
the
covenant
whereof
we
are
,
speaking
,
and
brings
in
the
parties
,
God
and
Christ
as
speaking
one
to
another
,
and
as
it
were
,
in
our
sight
and
audience
,
repeating
the
terms
thereof
.
The
price
of
Redemption
is
first
spoken
of
,
for
expiation
of
sin
,
not
to
be
forgiven
without
blood
,
without
better
blood
then
the
blood
of
beasts
,
Heb.
10.
4.
Secondly
,
all
satisfactions
by
men
,
and
whatsoever
price
can
be
payed
by
meer
man
▪
are
rejected
;
sacrifice
and
ob●●tion
thou
wouldest
not
,
vers
▪
5.
Thirdly
,
nothing
except
only
the
incarnation
of
the
Son
the
Mediatour
,
His
obedience
and
suffering
to
the
death
,
could
satisfie
divine
Justice
;
But
a
body
hast
thou
prepared
Me
,
vers.
5.
Fourthly
,
the
Mediatour
Christ
,
offers
Himself
pledge
and
Surety
of
His
own
accord
,
and
takes
the
condition
;
then
said
I
,
lo
,
I
come
,
to
wit
,
as
Surety
to
pay
the
ransom
and
to
do
thy
will
,
Heb.
10.
7.
Fifthly
,
Christ
the
Surety
;
not
only
condescends
upon
the
price
,
but
also
upon
the
persons
to
be
redeemed
,
and
their
sanctification
;
by
which
will
we
are
sanctified
,
by
the
offering
of
the
body
of
Christ
once
for
all
:
and
this
price
is
now
actually
payed
,
Heb.
10.
10.
Sixthly
,
the
price
being
payed
,
the
Mediatour
goeth
about
the
application
of
the
purchased
benefits
,
by
His
intercession
,
Heb.
10.
12.
13.
this
man
after
he
had
offered
one
sacrifice
for
sin
for
ever
,
sat
down
on
the
right
hand
of
God
from
henceforth
expecting
till
his
enemies
be
made
his
footstool
.
Hence
followeth
,
first
,
that
there
is
no
universall
Redemption
of
all
and
every
man
unto
life
,
because
by
one
offering
he
hath
perfected
for
ever
,
them
that
are
sanctified
,
Heb.
10.
14.
therefore
they
were
never
redeemed
,
who
are
never
sanctified
;
and
only
they
are
perfected
,
who
are
redeemed
.
Secondly
,
it
followeth
,
that
not
for
any
thing
in
man
,
neither
fore-seen
faith
or
works
,
are
men
elected
and
redeemed
,
because
all
is
rejected
that
meer
man
can
do
,
that
the
meer
grace
of
God
may
appear
in
Christs
undertaking
for
men
of
His
own
accord
;
Sacrifice
and
oblation
thou
wouldest
not
,
then
said
I
,
behold●
I
come
,
Heb.
10.
5.
7.
Thirdly
,
by
Christs
death
,
purchase
is
made
of
the
infallible
conversion
and
sanctification
of
the
redeemed
,
and
of
their
perseverance
unto
perfection
.
By
one
offering
of
Christ
He
hath
perfected
for
ever
them
that
are
sanctified
,
Heb.
10.
14.
and
therefore
the
redeemed
cannot
but
be
converted
,
cannot
but
be
sanctified
,
cannot
but
persevere
unto
perfection
,
and
that
for
ever
,
Heb.
10
,
12
,
13
,
14.
The
use
of
this
article
is
,
first
,
that
all
these
who
hear
the
Gospel
,
and
have
in
any
sort
embraced
it
,
should
in
the
acknowledgement
of
their
naturall
corruption
and
perverse
wickednesse
,
humble
themselves
before
God
,
and
pray
for
,
and
expect
grace
according
to
the
promises
offered
in
the
Gospel
.
Secondly
,
that
they
who
are
already
sensible
of
their
sins
and
ill
deservings
,
may
not
run
away
or
be
discouraged
,
but
so
much
the
rather
,
fl●e
to
Christ
in
whom
relief
from
sin
and
misery
is
promised
to
such
.
Thirdly
,
that
they
who
have
fixed
their
eye
on
the
Son
,
resolving
to
cleave
unto
him
,
should
acknowledge
the
powerfull
draught
of
Gods
almighty
hand
,
who
hath
caused
them
to
come
to
Christ
,
and
should
upon
the
begun
work
of
grace
,
conceive
lively
hope
of
salvation
,
and
study
to
purifie
their
souls
in
this
hope
.
Fourthly
,
that
they
who
find
the
instability
and
inconstancy
of
their
own
free-will
,
and
have
experience
of
their
own
heart
,
deceiving
them
frequently
,
after
they
have
ingaged
themselves
by
promises
and
vows
to
take
bett●r
heed
to
their
wayes
,
should
not
cast
away
their
confidence
in
Christ
because
of
their
own
infirmity
,
but
that
they
should
lean
lesse
to
their
own
strength
,
and
lay
hold
on
Christs
power
,
fidelity
and
constancy
so
much
the
more
,
for
to
help
the
weak
at
such
a
dead
lift
.
The
Apostle
,
looking
to
Christs
engagement
in
the
covenant
,
for
those
who
in
any
measure
of
sincerity
adhere
unto
him
,
hath
said
,
1
Cor.
1.
8.
9.
Christ
shall
confirm
you
unto
the
end
,
that
ye
may
be
blamelesse
in
the
day
of
our
Lord
Iesus
Christ
.
God
is
faithfull
,
by
whom
ye
are
called
unto
the
fellowship
of
his
Son
Iesus
Christ
our
Lord
.
Fifthly
,
let
us
not
take
the
guiding
of
our
own
free-will
,
but
let
so
many
as
are
fled
to
Christ
,
give
him
the
glory
of
the
incli●ing
of
our
heart
to
his
testimonies
,
and
to
his
obedience
in
any
measure
,
and
know
that
every
spirituall
motion
floweth
from
his
purchase
,
and
application
of
what
is
bestowed
on
us
.
And
when
we
find
his
hand
withdrawing
,
and
our
heart
inclining
to
what
is
not
right
,
let
us
run
to
him
to
right
it
,
in
hope
to
be
helped
by
his
grace
to
fight
against
whatsoever
adversary
of
our
salvation
.
The
fourth
article
.
AS
to
the
fourth
article
of
the
covenant
of
Redemption
,
it
concerneth
the
means
and
maner
how
the
elect
shall
be
called
forth
from
the
perishing
world
,
and
be
effectually
called
and
turned
unto
God
,
so
as
the
world
among
whom
the
elect
do
live
,
shall
not
have
cause
of
stumbling
justly
:
for
,
he
hath
taken
a
most
wise
course
so
to
execute
the
decree
of
election
and
Redemption
,
as
he
shall
be
sure
to
bring
in
his
own
to
himself
,
and
not
open
up
his
counsell
in
particular
to
the
discouraging
of
any
,
as
is
told
by
the
father
,
Isa.
52.
13.
My
servant
shall
deal
prudently
and
prosper
.
The
chief
mean
appointed
,
is
the
preaching
of
the
Gospel
to
all
nations
,
commanding
all
men
,
where
the
Gospel
is
by
Gods
providence
preached
,
to
repent
and
believe
in
the
Name
of
Jesus
Christ
,
and
to
love
one
another
as
he
hath
commanded
them
,
Acts
17.
30.
and
,
1
Ioh.
3.
23.
and
they
who
refuse
to
obey
are
without
excuse
.
Another
mean
is
,
the
bringing
of
so
many
as
professe
their
acceptation
of
the
offer
of
grace
by
Christ
Jesus
,
them
and
their
children
into
the
bond
of
an
expresse
solemn
covenant
,
that
they
shall
submit
themselves
to
the
doctrine
and
government
of
Christ
,
and
teach
their
children
so
to
do
,
as
Abraham
the
father
of
believers
did
,
Gen.
18.
19.
Matth.
28.
19.
20.
make
disciples
of
all
nations
,
or
,
make
all
nations
disciples
to
Me.
A
third
mean
is
,
the
sealing
of
the
covenant
by
the
Sacrament
of
baptism
,
Matth.
28.
19.
20.
make
all
nations
disciples
to
Me
,
baptizing
them
in
the
Name
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
.
A
fourth
mean
is
,
the
gathering
them
into
all
lawfull
and
possible
communion
with
others
his
disciples
,
that
by
their
Church-fellowship
one
with
another
,
they
may
be
edified
under
their
officers
,
appointed
in
Christs
Testament
to
feed
,
govern
and
lead
them
on
in
the
obedience
of
all
the
commands
which
Christ
hath
commanded
his
people
in
his
Testament
:
by
which
means
he
goeth
about
his
work
,
and
doth
call
effectually
,
sanctifie
and
save
,
his
own
redeemed
ones
,
leaving
all
others
without
excuse
.
Concerning
all
these
and
other
means
and
maner
also
of
executing
his
decree
,
it
is
agreed
upon
between
the
Father
and
His
Son
Christ
,
as
His
holy
Spirit
hath
revealed
it
to
us
in
Scripture
.
All
which
may
be
taken
up
in
two
heads
;
the
one
is
the
agreement
about
the
doctrine
,
and
directions
given
to
His
Church
;
the
other
is
about
actions
,
operations
,
and
all
effects
to
be
brought
about
for
making
his
word
good
.
Concerning
his
doctrine
,
Christ
saith
,
Ioh.
12.
49.
50.
I
have
not
spoken
of
my self
,
but
the
Father
who
hath
sent
me
,
he
gave
me
a
commandment
what
I
should
say
,
and
what
I
should
speak
,
and
I
know
,
that
his
commandment
is
life
everlasting
,
whatsoever
I
speak
therefore
,
eve●●
as
the
Father
said
unto
me
,
so
I
speak
.
Concerning
actions
and
operations
,
and
the
executiou
of
the
decrees
,
it
is
agreed
also
between
the
Father
and
the
Son
,
Ioh.
8.
16.
If
I
judge
,
my
judgement
is
true
▪
for
,
I
am
not
alone
,
but
I
and
the
Father
that
sent
me
;
and
,
vers
.
29.
He
that
sent
me
,
is
with
me
,
the
Father
hath
not
left
me
alone
:
for
,
I
do
alwayes
these
things
that
please
him
;
and
Joh.
6.
38.
I
came
down
from
heaven
,
not
to
do
my
own
will
(
without
the
consent
of
the
Father
)
but
the
will
of
him
that
sent
me
.
In
a
word
▪
the
consent
and
agreement
of
the
Father
and
the
Son
Jesus
Christ
our
Lord
,
is
such
,
that
the
Son
●oth
nothing
by
his
Spirit
,
but
that
which
the
Father
●oth
work
by
the
same
Spirit
from
the
beginning
of
the
world
,
Ioh.
5.
17.
My
Father
worketh
hitherto
and
I
work
;
and
,
Col.
1.
16.
for
by
Christ
were
all
things
created
that
●re
in
heaven
and
that
are
in
earth
,
visible
and
invisible
,
●hether
they
be
throns
or
dominions
,
or
principalities
,
or
〈◊〉
〈…〉
created
by
him
and
for
him
.
He
is
alpha
and
Omega
,
the
beginning
and
the
ending
,
the
first
efficient
,
and
the
last
end
of
all
things
.
Rev.
1.
8.
because
for
the
glory
of
Christ
,
the
creation
,
the
covenant
of
works
and
the
covenant
of
grace
,
were
made
,
and
had
,
and
shall
have
their
full
execution
,
all
for
the
glory
of
God
in
Christ
,
by
whom
all
things
were
made
and
do
subsist
.
CHAP.
V.
Of
the
Covenant
of
works
.
WE
have
spoken
of
the
first
divine
covenant
,
wherein
God
,
and
God
incarnat
are
the
parties
;
it
followeth
to
speak
of
the
next
divine
covenant
,
to
wit
,
the
covenant
of
works
between
God
and
man
,
Adam
and
his
posterity
,
made
in
mans
integrity
.
In
which
covenant
,
God
is
only
the
one
party
of
the
covenant
,
and
man
created
with
all
naturall
perfections
,
is
the
other
party
.
In
this
covenant
,
mans
continuing
in
a
happy
life
,
is
promised
,
upon
condition
of
perfect
personall
obedience
,
to
be
done
by
him
out
of
his
own
naturall
strength
bestowed
upon
him
,
as
the
Apostle
teacheth
us
,
Gal.
3.
12.
the
Law
is
not
of
faith
,
but
the
man
who
shall
do
these
things
shall
live
by
them
.
And
unto
this
law
or
covenant
of
works
,
is
added
a
threatning
of
death
in
case
man
should
transgresse
:
the
sense
whereof
is
●old
by
the
Apostle
,
Gal.
3.
10.
cursed
is
every
one
who
doth
not
abide
in
all
things
,
that
are
written
in
the
book
of
the
Law
to
do
them
.
The
difference
between
the
law
,
and
the
Covenant
of
works
.
THe
word
Law
,
is
sometime
taken
for
the
mater
or
substance
of
the
law
of
nature
,
written
in
the
hearts
of
our
first
Parents
by
creation
;
the
work
of
which
law
,
is
to
be
found
in
the
hearts
of
their
posterity
unto
this
day
.
And
in
this
sense
the
word
Law
,
is
taken
by
the
Apostle
,
Rom.
2.
15.
the
Gentiles
(
saith
he
)
shew
the
wrok
of
the
Law
written
in
their
hearts
,
their
conscience
also
bearing
witnesse
,
&c.
Sometime
the
word
,
is
taken
for
the
formall
covenant
of
works
,
as
Gal.
3.
10.
as
many
as
are
of
the
works
of
the
Law
,
that
is
,
under
the
covenant
of
works
,
are
under
the
curse
;
for
,
it
is
written
,
cursed
is
every
one
that
continueth
not
in
all
things
that
are
written
,
in
the
book
of
the
law
,
to
do
them
.
2.
The
law
as
it
is
taken
for
the
covenant
of
works
,
differeth
from
the
law
of
nature
,
written
by
creation
in
the
hearts
of
our
first
Parents
;
first
,
because
the
law
of
nature
,
written
in
the
heart
of
man
,
in
order
both
of
nature
,
and
time
,
went
before
the
covenant
made
for
keeping
that
law
;
because
the
covenant
for
keeping
that
law
,
was
not
made
till
after
mans
creation
,
and
after
his
bringing
into
the
garden
to
dresse
it
and
to
keep
it
,
Gen.
2.
16.
17.
Secondly
,
God
by
vertue
of
the
law
written
in
man●
heart
,
did
not
obliedge
Himself
to
perpetuat
mans
happy
life
:
for
,
albeit
man
had
keeped
that
law
most
acuratly
,
God
was
free
to
dispose
of
Him
as
he
saw
fit
before
he
made
the
covenant
with
him
;
But
so
soon
as
he
made
the
covenant
,
he
oblieged
himself
to
preserve
him
in
a
happy
life
,
so
long
as
he
should
go
on
in
obedience
to
his
law
and
commands
,
according
to
the
tennor
of
the
covenant
,
do
this
and
live
.
Thirdly
,
death
was
the
naturall
wages
and
merit
of
sin
,
albeit
there
had
no
covenant
been
made
at
all
:
for
,
sin
against
God
,
deserveth
,
of
its
own
nature
,
death
of
soul
and
body
,
by
the
rule
of
simple
justice
,
whether
the
sinner
had
consented
to
the
punishment
or
not
.
But
man
by
entering
in
the
covenant
actually
gave
a
formall
voluntary
consent
,
that
death
should
sease
upon
him
,
if
he
should
sin
,
as
Evah
beareth
witnesse
in
her
conference
with
the
serpent
,
while
she
doth
repeat
the
condition
put
upon
the
breaking
of
the
particular
command
given
by
God
,
and
accepted
by
man
,
Gen.
3.
3.
Fourthly
,
when
the
covenant
of
works
is
abolished
so
far
,
as
it
can
neither
justifie
,
nor
condemn
the
man
that
is
●led
to
Christ
,
and
entered
in
another
posterior
covenant
of
grace
,
the
naturall
obligation
of
the
man
slandeth
still
,
for
taking
direction
from
,
and
giving
obedience
to
,
the
law
;
for
,
it
remaineth
still
the
rule
of
a
mans
walking
,
and
it
is
impossible
that
a
meer
man
should
be
exeemed
from
the
authority
of
God
over
him
,
and
from
subjection
due
by
nature
to
his
Creatour
:
for
upon
this
account
,
that
man
is
a
reasonable
creature
,
understanding
Gods
will
about
his
behaviour
toward
God
,
he
is
alwayes
bound
for
ever
to
love
God
with
all
his
mind
,
heart
and
strength
,
and
his
neighbour
as
himself
.
Neither
can
the
naturall
merit
of
sin
be
taken
away
,
nor
death
deserved
be
eshewed
but
by
forgivenesse
of
it
for
Christs
merits
.
The
covenant
then
was
superadded
unto
the
law
in
the
deep
wisdom
of
God
:
for
,
this
way
of
dealing
with
man
by
a
Covenant
,
was
,
of
its
own
nature
,
a
most
fit
mean
unto
mans
felicity
,
and
unto
the
glory
of
God
.
How
the
Covenant
of
God
with
man
was
a
mean
to
mans
felicity
.
THe
Covenanting
of
God
with
man
,
tended
of
its
own
nature
to
mans
good
and
happiness
.
First
,
because
a
singular
respect
and
honour
was
put
upon
man
,
when
he
was
made
a
confederat
friend
of
God
:
for
,
if
it
be
an
honour
to
a
mean
and
poor
man
to
be
joyned
with
a
King
or
Prince
in
a
formal
bond
of
mutual
friendship
,
how
much
greater
honour
is
it
unto
man
,
to
be
joyned
in
a
bond
of
mutual
love
and
friendship
with
God
?
Secondly
,
before
the
making
of
the
Covenant
man
had
no
promise
made
to
him
by
God
,
but
so
soon
as
the
Covenant
was
made
,
the
Lord
did
freely
obliege
himself
to
give
,
and
made
to
man
a
right
to
ask
,
and
to
expect
of
God
,
with
a
ground
of
certainty
,
to
obtain
of
him
such
things
,
as
without
promise
〈◊〉
he
could
not
ask
,
or
at
least
,
he
could
not
certainly
expect
to
have
granted
unto
him
.
Thirdly
,
before
the
making
of
the
Covenant
,
nothing
hindred
the
Lord
,
if
he
had
pleased
,
to
command
man
to
return
to
dust
whereof
he
was
;
but
after
the
Covenant
,
it
pleased
God
,
by
his
own
free
promise
,
to
obliege
himself
to
perpetuat
mans
happiness
wherein
he
was
made
,
so
long
as
he
should
go
on
in
obedience
.
Fourthly
,
by
the
making
of
the
Covenant
,
a
door
was
opened
,
and
a
fair
entry
to
a
higher
degree
of
felicity
then
he
possessed
by
his
creation
:
for
,
when
a
natural
life
and
earthly
felicity
was
given
to
Adam
to
enjoy
upon
the
earth
,
God
,
by
the
Covenant
,
made
paction
with
him
upon
condition
of
perfect
obedience
,
to
give
him
a
life
and
felicity
super-natural
,
opposite
unto
death
bodily
and
spiritual
,
which
was
threatned
unto
him
if
he
should
transgress
the
command
.
Fifthly
,
Adam
,
by
the
Covenant
,
had
a
sort
of
help
to
make
him
keep
the
Law
written
in
his
heart
more
carefully
and
cautiously
,
and
a
prop
to
make
him
stand
more
fixed
:
for
,
on
the
one
hand
,
he
was
advertised
and
forewarned
of
the
danger
of
sinning
,
that
he
might
beware
to
offend
God
;
and
on
the
other
hand
,
he
was
encouraged
and
allowed
to
serve
God
more
chearfully
,
and
to
perform
due
obedience
to
God
the
more
diligently
:
for
,
in
the
Covenant
,
the
greatest
reward
that
could
be
thought
upon
was
set
before
him
,
and
promised
unto
him
;
to
wit
,
eternal
life
upon
his
obedience
and
the
greatest
punishment
threatned
if
he
should
dis-obey
;
both
which
served
greatly
to
move
him
to
be
constant
in
his
obedience
.
How
Gods
covenanting
with
man
served
for
Gods
glory
.
IN
Gods
covenanting
with
man
,
his
glory
did
notably
shine
and
shew
forth
it self
to
man
.
First
,
the
goodness
and
bounty
of
God
,
did
manifest
it self
therein
:
for
,
in
making
a
Covenant
with
man
,
the
Lord
demitted
himself
,
and
in
a
maner
humbled
himself
to
deal
with
man
for
the
standing
of
mutual
friendship
between
himself
and
man
for
ever
:
and
when
we
consider
this
,
as
the
Psalmist
saith
,
Ps.
8.
4.
What
is
man
that
thou
are
mindfull
of
him
?
and
the
Son
of
man
that
thou
visitest
him
?
So
may
we
say
,
what
is
man
?
or
the
Son
of
man
that
thou
shouldest
enter
in
covenant
with
him
?
Secondly
,
by
covenanting
with
man
,
God
did
show
his
wonderfull
moderation
:
for
,
God
is
soveraign
Monarch
and
absolute
Emperour
over
his
own
creature
,
to
make
of
it
what
he
pleaseth
;
yet
,
in
covenanting
with
man
,
he
did
sweetly
temper
his
supreamacy
,
seeking
,
as
it
were
,
to
reign
with
mans
consent
.
And
when
because
of
his
soveraign
Authority
and
absolute
Right
and
Interest
,
he
might
have
put
upon
man
harder
commands
and
conditions
of
the
Covenant
,
and
these
also
altogether
righteous
and
just
,
he
choosed
to
use
such
moderation
,
that
he
would
require
nothing
of
man
,
except
that
which
man
should
,
and
behoved
in
reason
judge
both
a
just
and
an
easie
yoke
,
and
in
accepting
the
condition
of
the
Covenant
,
acknowledge
it
to
be
such
.
Thirdly
,
the
Lord
declared
his
wisdom
in
covenanting
with
man
,
because
when
he
had
made
man
a
reasonable
creature
,
he
choosed
to
draw
forth
a
free
and
voluntary
service
,
most
suteable
to
his
reasonable
nature
,
and
that
in
a
most
sweet
way
;
to
wit
,
not
only
by
giving
unto
man
a
most
equitable
Law
,
but
also
by
setting
before
the
man
,
by
way
of
paction
,
the
highest
reward
that
he
could
be
capable
of
,
even
life
everlasting
.
Fourthly
,
in
covenanting
with
man
,
God
did
most
wisely
and
holily
have
a
respect
to
the
glory
of
his
own
,
both
soveraignty
and
holiness
;
because
after
he
had
made
man
by
nature
good
and
holy
(
albeit
mutable
and
subject
to
change
,
if
the
man
pleased
to
essay
another
way
)
he
took
course
to
help
the
mutability
of
his
free
will
,
not
only
by
setting
a
reward
of
obedience
before
him
,
but
also
by
a
threatniug
of
punishment
,
if
he
should
transgress
,
and
so
on
the
one
hand
and
the
other
to
hedge
him
in
,
and
guard
him
against
all
temptation
unto
sin
,
that
neither
he
should
be
forced
by
any
external
power
to
sin
,
nor
by
any
counsel
or
suggestion
or
moral
swasion
(
whereunto
only
man
was
exposed
in
the
tryal
of
his
obedience
)
should
have
so
strong
motives
to
draw
him
to
disobedience
,
as
the
promise
of
God
and
the
threatning
should
have
force
in
all
reason
,
to
keep
him
fast
to
his
due
and
loyal
obedience
.
Thus
was
Adam
fore-warned
and
fore-armed
against
whatsoever
,
without
himself
,
might
assault
him
:
for
,
what
reward
for
disobedience
could
be
offered
unto
him
,
so
great
as
the
favour
of
God
and
everlasting
life
in
the
fellowship
of
God
promised
to
him
,
if
he
continued
fast
in
obedience
?
and
what
terror
could
be
so
great
to
afright
and
skar
him
from
sin
,
as
the
threatning
of
death
bodily
and
spiritual
,
if
he
transgressed
?
Quest.
But
the
profane
curiosity
of
man
dareth
to
ask
a
reason
,
why
God
did
not
make
man
both
good
by
nature
and
immutably
good
also
?
Ans.
It
is
indeed
proud
curiosity
to
enquire
for
reasons
of
God's
holy
will
,
which
hath
its
own
most
sufficient
reason
in
its
self
,
and
may
satisfie
all
his
subjects
,
who
will
not
devilishly
prefer
their
own
wisdom
and
counsel
to
his
:
But
we
shall
content
our selves
soberly
to
answer
the
question
thus
;
To
be
both
originally
,
or
by
nature
good
,
and
unchangeably
good
also
,
beseemeth
God
himself
only
,
as
his
property
and
prerogative
,
which
it
became
his
Majesty
to
reserve
to
himself
as
the
fountain
of
all
goodness
,
and
not
to
communicat
this
glory
either
to
Man
or
Angel
in
their
creation
,
that
the
due
distance
between
God
and
the
natural
perfections
of
the
creature
,
should
not
only
be
provided
for
,
but
made
manifest
to
the
creature
also
.
It
's
true
,
Christs
humane
nature
,
was
so
sanctified
in
his
conception
,
that
there
was
no
possibility
that
sin
should
be
in
it
;
but
let
us
consider
,
that
Christs
person
which
did
assume
the
humane
nature
into
personal
union
with
his
God-head
,
is
not
a
creature
;
and
to
assume
the
humane
nature
into
a
personal
union
with
his
divine
nature
,
is
the
proper
priviledge
of
God
over
all
,
blessed
for
ever
.
And
what
the
humane
nature
of
Christ
hath
of
holiness
,
it
hath
it
not
of
it self
,
but
of
grace
from
the
second
person
of
the
God-head
,
who
did
assume
it
.
And
the
Angels
that
stood
when
the
mutability
of
angelical
nature
was
manifested
in
the
fall
of
many
of
them
,
did
stand
by
the
grace
of
free
confirmation
of
them
in
their
station
.
Fifthly
,
God
in
covenanting
with
man
,
made
way
for
the
demonstration
of
his
most
holy
Justice
in
the
execution
of
punishment
,
which
was
not
only
the
natural
wages
and
deserved
reward
of
sin
,
but
also
by
paction
and
covenant
appointed
by
mutual
consent
of
parties
,
if
man
,
so
much
obliged
to
God
,
should
break
so
equitable
and
easie
a
command
,
as
was
given
to
try
him
by
,
being
fore-warned
of
his
danger
.
Sixthly
,
this
way
of
covenanting
with
man
,
was
a
most
holy
and
fit
mean
to
manifest
the
vanity
and
instability
of
the
most
perfect
creature
,
except
in
the
exercise
of
all
its
abilities
and
habits
,
it
do
acknowledge
God
,
and
in
every
thing
less
and
more
,
constantly
imploy
him
,
and
depend
upon
him
.
Last
of
all
,
this
was
a
most
holy
mean
to
bring
forth
to
light
the
grace
and
mercy
of
God
in
Christ
,
providing
a
remedy
for
fallen
man
before
he
fell
,
and
to
open
up
the
decree
and
covenant
of
Redemption
in
due
time
to
be
brought
about
by
Christ
▪
to
the
glory
of
God
in
Christ
,
by
whom
,
and
for
whom
all
things
were
made
,
Col.
1.
16.
Quest.
Had
this
Covenant
of
works
no
Mediatour
,
no
Surety
ingaged
for
Adam
and
all
his
posterity
?
Ans.
No
Mediatour
was
in
this
Covenant
;
for
,
the
party
on
the
one
hand
,
was
God
,
and
on
the
other
hand
was
Adam
and
Eve
our
common
parents
,
standing
upon
the
ground
of
their
natural
abilities
,
representing
and
comprehending
all
their
natural
off-spring
;
and
according
to
the
condition
of
the
Covenant
in
their
own
name
and
name
of
their
posterity
,
promising
obedience
,
and
receiving
the
condition
of
life
if
they
continued
,
and
of
death
in
case
they
failed
,
Gen.
2.
17.
In
whose
sin
we
all
have
sinned
,
Rom.
5.
12.
Now
,
the
necessity
of
a
Mediatour
,
did
not
appear
in
this
Covenant
so
long
as
it
stood
,
that
afterward
in
the
making
of
another
Covenant
it
might
more
timously
appear
.
First
,
because
man
,
being
created
holy
according
to
the
image
of
God
,
was
the
friend
of
God
while
he
had
not
sinned
;
and
again
his
service
,
while
he
stood
in
obedience
,
was
very
pleasant
and
acceptable
to
God
,
because
so
long
freely
and
sincerely
he
served
God
according
to
the
command
and
rule
written
in
his
heart
.
Quest.
After
that
his
Covenant
was
broken
,
was
it
not
abolished
altogether
,
seing
it
could
not
now
be
any
longer
perfectly
obeyed
,
nor
save
us
who
are
sinners
?
Ans.
Albeit
this
Covenant
,
being
broken
on
mans
part
,
did
become
weak
and
utterly
unable
to
produce
Justification
by
works
,
or
eternal
life
to
us
,
by
our
inherent
righteousnesse
;
yet
,
on
Gods
part
,
the
bond
of
this
Covenant
,
doth
stand
firm
and
strong
against
all
men
by
nature
for
their
condemnation
,
who
are
not
reconciled
to
God
:
Wherefore
all
that
are
not
renewed
and
made
friends
with
God
by
another
Covenant
of
faith
in
God
incarnat
(
the
seed
of
the
woman
,
who
destroyeth
the
work
of
the
devil
)
do
lye
bound
under
the
bond
of
this
Covenant
of
works
,
as
Christ
testifies
,
Ioh.
3.
18.
He
that
believeth
on
me
,
is
not
condemned
;
but
he
that
believeth
not
,
is
condemned
already
;
to
wit
,
by
the
force
of
the
Covenant
of
works
violated
by
them
,
and
are
nor
delivered
from
the
curse
by
Christ
the
Son
of
God
,
till
they
fly
to
him
:
And
this
doth
the
Apostle
confess
,
speaking
of
himself
and
other
elect
Jews
before
their
regeneration
,
Ephes.
2.
3.
We
also
were
children
of
wrath
.
even
as
others
:
for
,
whosoever
is
not
reconciled
to
God
by
Christ
,
against
him
doth
the
sentence
of
the
Law
,
and
curse
for
violation
of
the
Covenant
,
stand
in
force
;
for
,
sinning
against
the
Covenant
,
doth
not
loose
the
man
from
the
Covenant
,
neither
from
the
obligation
to
obey
it
,
nor
from
the
punishment
of
breaking
it
.
Obj.
But
seing
a
man
is
utterly
unable
to
obey
the
Law
,
or
to
keep
that
Covenant
,
doth
not
his
utter
inability
excuse
him
and
dissolve
the
bond
?
Ans.
No
wayes
:
Because
that
inability
is
the
fruit
of
our
sin
,
and
is
drawn
on
by
our selves
;
nor
doth
God
lose
his
right
to
crave
the
debt
due
to
him
,
because
the
Bankrupt
is
not
able
to
pay
what
he
oweth
:
For
,
even
among
men
,
such
as
have
mis-spent
their
patrimony
,
are
not
absolved
of
their
debt
because
they
are
not
able
to
pay
the
debt
;
yea
,
even
the
children
of
the
mis-spender
of
his
goods
,
do
stand
debtors
so
long
as
the
debt
is
neither
payed
nor
forgiven
.
The
Covenant
of
works
therefore
being
broken
,
the
obligation
standeth
,
to
make
us
give
obedience
so
much
the
more
in
time
to
come
,
and
because
of
the
curse
pronounced
for
the
breaking
of
the
Covenant
in
time
past
,
the
obligation
to
under-lye
the
punishment
for
by-gone
sins
doth
stand
;
and
so
both
the
obligation
to
underlye
the
punishment
,
and
the
obligation
to
give
obedience
,
do
stand
together
,
while
a
man
is
not
absolved
from
the
Covenant
of
works
,
by
entring
in
a
new
Covenant
,
whereby
the
debt
is
payed
and
the
sinner
absolved
.
Whosoever
then
conceive
,
that
they
may
be
justified
from
by-gone
sins
by
their
own
obedience
in
time
to
come
,
either
by
way
of
doing
or
of
suffering
,
they
but
deceive
themselves
,
dreaming
they
can
do
impossibilities
;
for
,
the
punishment
to
be
suffered
for
sin
by
the
sinner
,
is
the
curse-everlasting
of
soul
and
body
,
seing
a
meer
creature
cannot
for
ever
satisfie
for
his
rebellion
,
how
long
soever
we
presuppose
his
duration
under
suffering
.
And
for
obedience
by
way
of
doing
perfectly
what
the
Law
doth
crave
,
it
is
utterly
impossible
,
because
we
are
carnal
,
sold
under
sin
,
and
cannot
satisfie
the
Law
;
and
because
we
cannot
satisfie
the
Law
,
the
Law
becometh
weak
and
unable
to
justifie
and
save
us
,
Rom.
8.
3.
How
the
Covenant
of
works
may
be
called
the
Covenant
of
nature
.
ALbeit
the
Law
written
by
nature
in
mens
heart
,
differeth
from
the
Covenant
for
performance
of
the
Law
,
as
hath
been
shown
before
;
yet
,
the
Covenant
of
works
made
with
Adam
before
he
fell
,
tying
him
to
keep
that
Law
,
may
be
called
the
Covenant
of
nature
.
First
,
because
the
Covenant
of
works
is
grounded
upon
the
Law
of
nature
,
and
doth
exact
nothing
of
man
,
save
that
which
God
might
require
of
him
according
to
the
Law
of
nature
.
Secondly
,
because
when
the
Covenant
of
works
was
made
with
Adam
,
it
was
made
with
all
his
natural
posterity
,
which
was
to
spring
of
him
by
natural
generation
;
and
so
the
obligation
thereof
did
pass
upon
all
his
natural
posterity
,
by
the
Law
of
nature
,
which
maketh
the
child
begotten
to
bear
the
image
of
the
begetters
.
Thirdly
,
that
the
Covenant
of
works
may
justly
be
called
the
Covenant
of
nature
,
appeareth
by
the
force
of
the
conscience
being
wakened
from
its
sleepy
security
;
for
,
it
challengeth
for
sin
according
to
that
Covenant
,
and
pronounceth
the
sentence
of
God's
wrath
against
the
sinner
:
For
,
the
conscience
doth
acknowledge
the
Judgment
of
God
,
that
they
which
commit
such
things
,
are
worthy
of
death
,
Rom.
1.
32.
Fourthly
,
because
the
conscience
naturally
inclineth
a
man
to
seek
justification
by
his
own
works
,
if
it
can
any
way
find
pretence
for
it
,
as
we
may
see
in
the
Pharisee
,
who
in
his
speech
to
God
,
doth
judge
himself
a
holy
man
,
because
he
is
not
amongst
the
worst
of
men
,
and
hath
many
good
works
above
others
to
reckon
forth
and
lay
before
God
,
Luk.
18.
11.
Fifthly
,
the
inclination
of
mans
heart
,
to
expect
a
reward
of
every
good
work
he
doth
,
whether
it
be
in
some
part
reall
,
or
only
apparently
such
,
testifieth
so
much
,
Iudg.
17.
13.
Micah
so
reasoneth
,
Now
know
I
the
Lord
will
do
me
good
,
seing
I
have
a
Levit
to
my
Priest
.
And
how
miserably
the
conscience
may
be
deluded
in
this
case
,
when
men
do
dote
upon
their
own
well-deserving
,
appeareth
in
Leah
:
for
,
Gen.
30.
18.
Leah
saith
,
God
hath
given
me
my
hire
,
because
I
have
given
my
maiden
to
my
husband
.
Sixthly
,
this
point
is
also
made
manifest
by
the
natural
ignorance
of
righteousness
by
faith
,
and
affectation
to
be
justified
by
works
,
which
the
Apostle
finds
fault-with
in
the
Israelits
,
Rom.
9.
31.
They
sought
righteousness
not
by
faith
,
but
as
it
were
by
works
:
And
,
Rom.
10.
3.
being
ignorant
of
the
righteousness
of
God
,
and
going
about
to
establish
their
own
righteousness
(
to
wit
,
righteousness
by
works
,
according
to
the
tenour
of
the
Covenant
of
works
)
they
did
not
submit
themselves
to
the
righteousness
of
God
.
Seventhly
,
the
same
course
followed
by
Papists
and
other
erroneous
teachers
,
testifieth
the
natural
inclination
of
men
to
seek
righteousness
by
works
according
to
the
tenour
of
the
Covenant
of
works
,
and
not
by
faith
in
Christ
Jesus
,
that
righteousness
may
come
by
grace
only
:
And
so
are
some
mens
hearts
glued
to
this
error
,
that
they
do
transform
justification
by
faith
in
justification
by
one
work
in
stead
of
all
,
as
if
the
work
of
faith
were
the
mans
righteousness
,
and
not
Christ
him-himself
laid
hold
on
by
faith
:
Not
considering
,
that
to
the
man
that
renounceth
all
confidence
in
any
work
of
his
own
,
and
flieth
to
Christ
by
faith
,
Christ
is
made
of
God
unto
that
man
wisdom
and
righteousness
,
1
Cor.
1.
30.
Last
of
all
,
this
natural
inclination
,
even
of
the
regenerat
,
to
seek
righteousness
by
works
,
doth
prove
the
Covenant
of
works
to
be
naturally
ingraft
in
all
mens
hearts
,
as
appeareth
in
the
Galatians
,
who
being
instructed
in
the
doctrine
of
justification
by
faith
in
Christ
without
the
works
of
the
Law
,
did
easily
upon
a
tentation
offered
,
look
back
,
with
likeing
,
to
the
way
of
Justification
by
works
,
for
which
the
Apostle
reproveth
them
,
Gal.
4.
21.
Tell
me
(
saith
he
)
ye
that
desire
to
be
under
the
Law
,
or
Covenant
of
works
;
and
ver.
9.
But
now
after
ye
have
known
God
,
or
rather
are
known
of
God
,
how
turn
ye
again
to
weak
and
beggarly
elements
,
whereunto
you
desire
again
to
be
in
bondage
?
Obj.
But
,
the
Galatians
as
it
seemeth
,
did
not
reject
Justification
by
faith
,
but
,
did
joyn
with
it
Justification
by
the
works
of
the
Law
,
thinking
that
the
safest
way
was
to
joyn
both
together
.
Ans.
The
inconsistency
of
these
two
wayes
of
Justification
,
the
Apostle
sheweth
,
Rom.
11.
6.
For
,
Justification
by
grace
,
is
no
more
by
works
,
otherwise
grace
is
no
more
of
grace
,
and
what
Justification
is
by
works
,
is
no
more
of
grace
,
otherwise
work
is
no
more
works
.
And
therefore
,
the
Apostle
makes
the
joyning
of
these
two
wayes
of
Justification
to
be
nothing
else
but
a
plain
seeking
of
Justification
by
the
Covenant
of
works
,
which
cutteth
a
man
off
from
any
benefit
by
Christ
,
Gal.
5.
2.
and
whosoever
seeketh
to
be
justified
by
the
Law●
or
Covenant
of
works
,
is
fallen
from
grace
,
ver.
4.
For
further
clearing
this
matter
,
we
may
distinguish
two
sorts
of
the
Covenant
of
works
:
The
one
is
true
,
genuine
,
and
of
God's
institution
,
which
God
made
with
all
men
in
Adam
,
for
perfect
obedience
unto
God's
Law
,
out
of
mans
own
natural
abilities
.
There
is
another
counterfeit
,
bastard
covenant
of
works
,
of
mans
own
devising
,
which
a
sinner
,
lying
in
his
sins
(
unable
to
do
what
the
Law
commands
,
or
to
suffer
what
the
Law
being
broken
binds
upon
him
)
of
his
own
head
devileth
,
upon
other
conditions
then
God
hath
set
,
and
will
have
God
to
take
his
devised
covenant
in
stead
of
perfect
obedience
to
the
Law
,
that
so
he
may
be
justified
.
Such
was
the
covenant
,
which
the
carnal
Israelits
made
with
God
in
the
wilderness
,
and
which
their
posterity
did
follow
,
turning
the
Covenant
of
grace
,
whereunto
God
was
calling
them
,
into
a
covenant
of
works
of
their
own
framing
:
For
,
the
grace
which
was
offered
to
them
in
Christ
under
the
vail
of
levitical
types
,
figures
and
ceremonies
,
they
turned
into
an
external
service
of
performance
only
of
bare
and
dead
ceremonies
,
and
into
a
ministry
of
the
letter
and
death
;
for
they
did
not
take
up
Christ
to
be
the
end
of
the
Law
for
righteousness
to
every
one
that
believes
in
him
,
but
did
think
,
that
both
the
moral
and
ceremonial
Law
was
given
unto
them
of
God
,
to
the
intent
that
they
should
do
the
external
works
of
the
moral
Law
,
so
far
as
they
could
;
and
when
they
transgressed
the
moral
Law
,
they
should
fly
to
the
ceremonial
Law
,
and
make
amends
for
their
faults
by
satisfying
for
their
sin
by
the
external
sacrifice
of
some
clean
beast
offered
to
God
,
or
by
the
washing
of
their
body
,
and
their
cloaths
.
Such
also
is
the
covenant
,
which
now
adayes
many
make
with
God
,
cutting
short
,
with
the
old
Pharisees
,
the
sense
of
the
precepts
of
the
Law
,
by
extending
it
no
further
then
they
may
keep
the
same
,
that
so
they
may
make
their
own
inherent
righteousness
the
longer
,
&
conform
unto
their
own
clipped
rule
of
righteousness
:
and
this
they
do
by
denying
themselves
to
be
guilty
of
original
sin
after
baptism
,
and
by
extenuating
and
diminishing
many
faults
,
as
but
light
and
venial
as
they
call
them
,
and
by
devising
satisfactions
for
expiating
the
sins
of
the
living
,
by
penances
and
pilgrimages
,
and
of
the
dead
by
their
sufferings
in
their
imaginary
purgatory
,
that
so
they
may
be
justified
by
their
works
and
sufferings
.
Such
also
is
their
covenant
,
who
seek
justification
by
deceased
Saints
merits
,
hoping
they
may
so
have
absolution
from
sin
,
and
obtain
life
eternal
.
And
all
these
sorts
of
covenants
of
mens
framing
,
we
call
bastard-covenants
of
works
,
because
God
will
not
admit
any
other
Covenant
of
works
then
that
which
requireth
perfect
personal
obedience
.
And
therefore
so
many
as
seek
to
be
justified
by
works
,
do
stand
under
the
obligation
of
perfect
personal
obedience
under
pain
of
death
,
and
will
be
found
not
only
utterly
unable
to
do
any
good
work
,
but
also
to
be
without
Christ
,
and
to
be
fallen
from
grace
,
as
the
Apostle
(
Gal.
5.
3
,
4.
)
doth
teach
us
.
Obj.
Seing
God
doth
abhor
these
bastard-covenants
of
works
,
and
doth
well
know
,
that
men
are
so
far
from
performance
of
the
due
obedience
of
the
Law
,
that
they
are
utterly
unable
before
they
be
reconciled
through
faith
in
Christ
,
to
do
so
much
as
one
acceptable
work
,
as
the
Psalmist
teacheth
,
Psal.
14.
1
,
2
,
3.
Why
doth
the
Lord
exact
perfect
obedience
unto
the
Law
from
sinners
?
why
doth
he
press
so
instantly
the
slaves
of
sin
to
perform
the
duties
required
in
the
true
Covenant
of
works
?
Ans.
The
Lord
justly
doth
abhor
and
reject
these
bastard-covenants
,
because
they
evacuat
and
make
void
both
the
Covenant
of
works
and
the
Covenant
of
grace
which
is
by
faith
in
Christ
;
and
he
doth
press
all
men
to
perform
perfect
obedience
to
all
the
commands
whereunto
they
are
naturally
obliged
,
to
the
end
that
proud
men
,
conceity
of
their
own
natural
abilities
,
may
find
by
experience
,
that
they
are
unable
to
perform
the
condition
of
the
Covenant
of
works
,
and
may
acknowledge
the
same
,
and
so
dispair
of
righteousness
by
their
works
,
and
be
forced
to
flye
to
Christ
,
and
to
the
Covenant
of
grace
through
him
,
that
they
may
be
fred
from
that
covenant
;
and
being
justified
by
faith
in
Christ
,
may
be
enabl●d
to
begin
new
obedience
to
the
Law
in
the
strength
of
Christs
furniture
:
For
,
Christ
is
the
end
of
the
Law
for
righteousness
to
every
one
that
believeth
,
Rom.
10.
4
▪
And
the
Law
entered
,
that
men
might
by
the
Law
see
and
acknowledge
that
the
offence
did
abound
,
and
then
might
perceive
,
that
the
〈…〉
●●gr●ce
by
Christ
,
did
super-abound
,
Rom.
〈…〉
and
,
1
Tim.
1.
5.
The
end
of
the
command
,
is
〈…〉
of
a
pur●
heart
,
and
a
good
conscience
and
faith
unfamed
.
This
was
the
end
of
the
promulgation
of
the
Law
in
mount
Sinai
,
that
a
stiff-necked
people
trusting
in
their
own
abilities
,
might
be
made
sensible
of
their
imperfection
,
by
the
repetition
of
the
Law
.
And
to
this
also
God
super-added
the
external
yoke
of
the
ceremonial
Law
,
which
neither
they
nor
their
posterity
were
able
to
bear
,
Acts
,
15.
10.
that
the
people
perceiving
their
manifold
pollutions
and
guiltiness
,
wherein
they
were
daily
involved
by
breaking
of
God's
Law
:
might
in
the
sense
of
the
burden
lying
on
them
,
and
of
their
damnable
estate
under
it
,
flye
to
Christ
the
lamb
of
God
that
takes
away
the
sins
of
the
world
,
as
he
was
,
represented
and
offered
to
their
sight
in
the
sacrifices
and
burnt
offerings
.
Of
this
end
of
pressing
the
Law
upon
proud
men
,
we
have
an
example
,
Math.
19.
16
,
17
,
18
,
19
,
20
,
21
,
22.
In
the
conference
of
Christ
with
the
young
conceity
rich
man
,
who
in
the
opinion
of
his
own
inherent
righteousness
,
and
of
his
abilities
,
was
hudgly
swelled
,
as
if
he
had
already
for
time
by-gone
satisfied
the
the
whole
Law
,
and
that
he
was
able
and
ready
to
do
any
good
work
which
could
be
prescribed
unto
him
,
for
obtaining
of
eternal
life
;
whose
proud
conceit
that
Christ
might
humble
and
bring
down
,
he
craveth
nothing
but
that
he
would
keep
the
commands
:
And
when
the
young
man
denyed
that
he
had
broken
the
Law
,
he
proveth
him
guilty
of
gross
and
vile
Idolatry
,
from
this
,
that
he
put
a
higher
estimation
on
his
riches
than
on
remission
of
sin
,
and
did
love
them
more
then
heaven
and
fellowship
with
God
in
eternal
life
.
In
all
this
let
it
be
considered
,
that
albeit
mens
confidence
in
their
works
,
doth
displease
God
;
yet
good
works
do
not
displease
him
,
but
they
are
so
far
pleasant
unto
him
,
that
there
is
no
morall
motive
which
may
serve
to
stir
up
in
his
people
,
an
endeavour
to
follow
after
good
works
,
which
the
Lord
doth
not
make
use
of
;
partly
,
by
setting
before
them
the
reward
if
they
obey
;
partly
,
by
setting
punishments
before
thei●
eyes
if
they
obey
not
:
yea
,
and
the
very
observation
of
externall
morall
duties
and
obedience
,
such
as
may
be
discharged
by
the
unregenerat
man
(
albeit
God
in
relation
to
Justification
do
esteem
it
polluted
and
vile
)
yet
he
doth
sometimes
reward
their
externall
works
by
giving
them
externall
and
temporall
benefits
for
their
encouragement
:
for
,
even
Ahabs
temporary
humiliation
the
Lord
so
far
accepted
,
that
there-upon
He
took
occasion
to
delay
to
take
vengeance
upon
him
,
1
Kings
,
21.
27
,
28
,
29.
Likewise
the
Lord
useth
to
recompence
the
civil
justice
of
Pagans
with
a
temporal
reward
,
yea
and
to
reward
the
outward
diligence
of
every
man
in
every
lawfull
occupation
,
with
some
answerable
outward
reward
.
The
very
Pharisees
,
who
for
the
raising
to
themselves
a
fame
and
higher
estimation
for
holinesse
,
did
take
a
great
deal
of
pains
,
in
prayers
in
the
streets
,
and
Mercat-places
,
and
other
exercises
of
Religion
,
wanted
not
an
answerable
reward
;
ve●ily
(
saith
Christ
)
they
have
their
reward
,
Matth.
6.
2.
And
this
course
the
Lord
doth
keep
,
that
he
may
encertain
and
foster
the
civil
society
of
men
among
themselves
,
and
that
His
people
looking
on
this
bounty
of
God
,
may
be
stirred
up
the
more
to
bring
forth
the
fruits
of
faith
,
in
hope
of
a
mercifull
promised
better
reward
of
grace
in
the
life
to
come
,
beside
what
they
may
have
in
this
life
.
CHAP.
VI.
Of
the
Covenant
of
Grace
.
THe
third
and
last
covenant
concerning
mans
eternall
salvation
,
is
the
covenant
of
Grace
made
between
God
and
man
,
through
Christ
the
Mediatour
.
Grace
,
some●imes
simply
and
absolutely
taken
,
is
opposed
to
merit
;
and
in
this
sense
,
every
good
thing
,
which
of
Gods
good
pleasure
is
ordained
,
or
promised
,
or
actually
bestowed
on
the
creature
,
presuppose
innocent
,
is
called
Grace
:
because
it
is
impossible
that
a
meer
creature
,
can
properly
merit
any
good
thing
of
God
:
because
the
creature
neither
hath
nor
can
have
,
that
which
it
hath
not
received
,
Rom.
11.
35.
who
hath
first
given
to
Him
,
and
it
shall
be
recompenced
to
him
again
?
Sometime
Grace
is
taken
for
every
gift
or
good
,
bestowed
by
God
upon
the
ill
deserver
:
in
which
sense
,
gists
,
common
to
elect
and
reprobat
,
are
called
by
the
name
of
Grace
,
Rom.
1.
5.
Ephes.
4.
7.
Sometime
Grace
is
taken
in
opposition
to
the
pactio●all
merit
of
works
,
or
to
the
reward
due
by
debt
covenanted
,
as
Rom.
4.
4.
To
him
that
worketh
,
the
reward
is
not
reckoned
of
grace
,
but
of
debt
.
In
which
sense
,
that
which
is
given
for
works
,
is
not
given
of
grace
,
Rom.
11.
16.
and
in
this
sense
,
we
take
Grace
as
it
is
opposed
to
the
covenant
of
works
:
for
,
the
condition
of
the
covenant
of
works
,
is
the
giving
perfect
obedience
to
the
law
;
But
the
condition
of
the
covenant
of
grace
,
is
the
receiving
of
Christ
by
faith
unto
righteousnesse
and
life
,
offered
in
the
Gospel
,
without
the
works
of
the
law
;
which
covenant
,
may
thus
be
described
.
The
covenant
of
grace
is
a
contract
between
God
and
men
,
procured
by
Christ
upon
these
tearms
,
that
whosoever
in
the
sense
of
their
own
sinfulnesse
shall
receive
Christ
Jesus
offered
in
the
Gospel
,
for
righteousnesse
and
life
,
shall
have
Him
and
all
the
benefits
purchased
by
Him
,
according
to
the
covenant
of
Redemption
;
and
that
God
will
be
his
God
,
and
the
God
of
his
children
.
This
covenant
of
grace
is
founded
upon
the
covenant
of
Redemption
,
past
between
God
and
Christ
,
wherein
it
was
agreed
,
that
all
the
elect
given
unto
Christ
,
shall
be
reconciled
in
due
time
to
God
,
and
that
to
this
end
,
this
grace
should
be
preached
to
bring
about
the
reconciliation
;
and
therefore
Christ
is
called
the
Mediatour
of
the
new
covenant
,
Heb.
12.
22.
Of
Infants
interest
in
this
Covenant
.
Quest.
WHat
interest
have
infants
in
this
covenant
?
Ans.
The
same
which
they
had
since
the
first
expresse
and
formall
making
thereof
with
Abraham
,
to
whom
God
promised
to
be
his
God
,
and
the
God
of
his
children
,
whose
children
all
are
,
who
are
in
Christ
,
Gal.
3.
27
,
28
,
29.
For
,
of
the
redeemed
some
come
to
age
,
whom
God
,
having
called
by
the
preaching
of
the
Gospel
,
doth
induce
and
effectually
move
to
embrace
solemnly
the
offered
fellowship
with
God
and
his
saints
in
Christ
,
and
to
consecrat
themselves
and
their
children
unto
the
service
of
God
.
There
are
other
redeemed
ones
,
who
die
in
their
infancy
,
before
they
come
to
the
use
of
reason
,
to
whose
salvation
God
hath
expresse
respect
in
making
his
covenant
with
their
parents
,
that
he
will
not
have
them
excluded
from
the
blessing
,
when
he
calls
their
parents
to
him
,
but
in
the
common
offer
of
grace
and
reconciliation
by
Christ
,
he
makes
the
promise
jointly
to
the
parents
and
the
children
;
for
,
in
one
sentence
,
and
,
as
it
were
,
with
one
breath
,
He
saith
,
I
will
be
thy
God
and
thy
seeds
after
thee
,
Gen.
15.
17.
whereof
the
Apostle
maketh
good
use
,
Acts
2.
39.
declaring
the
promise
to
be
made
to
the
Jews
and
their
children
,
and
to
the
called
Gentiles
and
their
children
.
And
upon
this
ground
Paul
and
Silas
,
timeously
did
offer
consolation
to
the
Jailour
,
trembling
and
anxious
what
way
he
should
be
saved
,
Acts
16.
31.
saying
,
Believe
in
Christ
Iesus
,
and
thou
shall
be
saved
,
thou
and
thy
house
.
As
for
the
maner
how
the
Lord
dealeth
with
the
souls
of
infants
in
converting
them
,
the
Scripture
doth
not
speak
,
for
this
lieth
among
the
secrets
of
God
,
which
doth
not
concern
us
to
search
after
,
Deut.
29.
29.
It
should
be
sufficient
to
us
,
that
God
in
covenanting
with
the
parents
,
promiseth
to
be
the
God
of
their
children
.
And
according
to
this
covenant
the
Lord
complains
of
their
staying
and
offering
their
children
unto
idols
,
calling
them
His
own
sons
and
daughters
,
Ezek.
16.
20.
and
upon
this
ground
,
in
the
second
command
,
the
Lord
promiseth
to
shew
mercy
to
the
thousand
generation
of
believing
parents
;
and
,
1
Cor.
7.
14.
the
Apostle
doth
call
the
children
of
one
of
the
parents
believing
,
holy
children
,
because
of
their
consecration
unto
God
by
the
believing
confederat
parent
,
and
in
regard
of
Gods
right
and
interest
in
them
as
the
children
of
His
own
family
by
covenant
.
And
Christ
our
Lord
upon
this
ground
,
doth
call
the
children
of
confederat
parents
,
burgesses
of
heaven
;
of
such
is
the
kingdom
of
heaven
,
Matth.
19.
13
,
14.
and
because
infants
are
dedicat
to
Christ
,
to
be
taught
and
governed
by
Him
in
His
own
way
and
order
,
they
are
called
disciples
,
Acts
15.
10.
as
the
disputers
for
the
circumcision
of
Christians
children
,
as
well
as
of
their
parents
,
after
the
law
of
Moses
,
do
make
it
manifest
:
and
in
the
institution
of
baptism
,
our
Lord
gives
the
priviledge
of
the
covenant
unto
every
nation
,
no
lesse
then
to
the
Iews
,
that
by
covenant
whole
nations
might
be
drawn
in
and
given
up
as
disciples
to
His
doctrine
,
Matth.
28.
29.
make
all
nations
disciples
by
your
doctrine
,
baptizing
them
,
&c.
that
the
children
with
the
parents
,
might
be
partakers
by
baptism
,
of
the
seal
of
the
covenant
for
the
righteousnesse
of
faith
,
no
lesse
then
the
children
of
Israelites
were
by
circumcision
.
Of
the
means
to
draw
on
the
making
of
this
covenant
.
OF
these
means
we
have
spoken
in
the
fourth
article
of
the
covenant
of
Redemption
,
and
need
not
to
insist
more
about
them
then
to
name
them
.
The
first
mean
to
draw
men
into
this
blessed
covenant
,
and
to
keep
them
in
it
,
is
the
externall
revelation
of
the
will
of
God
,
for
teaching
men
how
great
their
sin
and
misery
is
,
and
how
they
may
be
reconciled
and
delivered
by
the
grace
of
our
Lord
Jesus
Christ
,
and
how
they
may
testifie
their
thankfulnesse
(
being
reconciled
)
for
such
a
mercy
;
which
grounds
of
saving
knowledge
,
are
fully
and
faithfully
set
down
in
holy
Scripture
,
and
committed
to
His
servants
in
the
ministry
,
who
should
in
preaching
of
the
Gospel
,
inform
and
perswade
men
to
repent
and
imbrace
the
grace
of
Christ
,
and
put
on
His
sweet
yoke
of
obedience
upon
them
.
The
second
mean
is
,
after
application
of
the
Lords
word
to
the
hearers
for
convincing
them
of
sin
in
them
,
and
righteousnesse
in
Christ
,
and
judgement
to
follow
,
to
wit
,
of
absolution
of
the
believer
,
and
of
condemnation
of
such
as
believe
not
,
To
receive
into
the
bond
of
this
covenant
of
grace
,
all
that
appear
seriously
to
consecrat
themselves
and
their
children
to
the
faith
and
obedience
of
the
doctrine
of
our
Lord
Jesus
Christ
,
without
determining
whether
they
be
regenerat
for
the
present
or
not
.
The
third
mean
,
is
the
solemn
sealing
of
this
covenant
,
for
righteousnesse
of
faith
and
salvation
through
Christ
,
by
baptizing
both
the
parents
that
accept
the
covenant
,
and
their
children
also
;
and
by
exhortations
,
promises
and
comminations
,
and
all
other
arguments
,
which
may
more
and
more
convince
them
of
their
need
of
Christ
,
and
duty
of
following
Him
,
to
fix
and
strengthen
their
hearty
purpose
to
cleave
unto
the
Lord
.
Such
as
are
,
the
Lords
command
to
believe
in
Christ
and
love
one
another
,
1
Ioh.
3.
23.
and
His
threatening
,
if
they
believe
not
,
Ioh.
3.
18.
and
,
1
Ioh.
5.
10.
11.
The
fourth
mean
,
is
the
gathering
of
these
that
have
imbraced
this
covenant
,
into
all
lawfull
and
possible
Church-communion
with
other
His
disciples
,
and
fixing
them
in
their
severall
congregations
,
that
they
may
be
edified
under
their
Officers
,
appointed
by
Christ
in
His
Testament
in
their
most
holy
faith
,
and
obedience
of
all
His
ordinances
.
And
for
further
clearing
the
way
of
Gods
bringing
the
visible
Church
of
Christ
into
this
covenant
with
Himself
,
let
it
be
considered
.
1.
Albeit
of
those
that
are
come
to
the
use
of
reason
,
with
whom
God
doth
formally
and
solemnly
make
this
covenant
of
grace
and
reconciliation
,
many
are
externally
only
called
,
and
few
in
comparison
chosen
,
Matth.
20.
21.
yet
,
it
is
not
the
will
of
God
,
otherwayes
then
by
doctrine
to
separat
the
elect
from
the
rest
of
them
that
are
externally
called
,
or
to
make
the
elects
name
known
to
the
world
:
for
,
the
kirk
knoweth
not
,
but
God
only
knoweth
who
are
His
,
2
Tim.
2.
19.
And
therefore
He
hath
ordained
means
common
to
the
elect
and
reprobat
,
to
bring
both
unto
the
externall
embracing
of
His
covenant
,
and
continuing
externally
therein
,
and
He
doth
bestow
gifts
both
to
the
one
sort
and
to
the
other
,
and
He
worketh
in
both
the
one
sort
and
the
other
according
to
His
own
will
;
But
as
for
inward
and
effectuall
calling
,
or
speciall
saving
graces
which
do
accompany
salvation
,
and
the
speciall
operations
of
the
holy
Spirit
,
He
reserveth
to
the
elect
and
redeemed
only
,
to
whom
in
a
time
acceptable
,
He
revealeth
Himself
,
and
sealeth
them
for
His
own
service
.
2.
By
this
wise
and
holy
dealing
with
the
hearers
of
the
Gospel
,
whereby
the
Lord
so
makes
good
the
covenant
of
Redemption
,
and
bringeth
His
decrees
to
passe
,
as
none
shall
have
just
reason
to
stumble
;
no
wonder
,
that
many
be
compassed
within
the
draught-net
of
the
Gospel
,
and
be
moved
to
enter
into
this
holy
and
blessed
covenant
,
of
whom
there
may
be
elect
,
not
as
yet
converted
,
whereup
on
by
Gods
appointment
,
followeth
a
solemn
covenanting
of
all
that
consent
to
the
condition
of
the
covenant
,
and
professe
their
faith
in
Christ
:
all
whom
(
with
their
children
)
Christ
translates
from
the
Pagan
world
,
into
His
visible
kingdom
and
fellowship
of
His
Church
militant
and
grants
unto
them
right
to
the
common
priviledges
of
Citizens
,
in
the
order
appointed
in
His
word
,
that
keeping
all
lawfull
and
possible
communion
with
the
Catholick
visible
Church
of
Christ
,
they
may
be
edified
in
their
particular
congrega●ions
,
and
governed
with
others
by
Ecclesiasticall
disciplin
.
3.
Together
with
these
externall
means
,
serving
for
drawing
on
the
covenant
and
going
on
in
it
,
the
common
operations
of
God
do
concur
;
common
to
all
the
called
,
both
elect
and
reprobat
,
and
gifts
common
to
both
,
are
bestowed
,
such
as
illumination
,
morall
perswasion
,
historycall
,
dogmaticall
and
temporary
faith
,
morall
change
of
affections
,
and
some
sort
of
externall
amendment
of
their
outward
conversation
,
saving
grace
being
the
speciall
gift
of
God
to
His
own
.
4.
Of
this
maner
of
covenanting
and
taking
into
Church-fellowship
,
all
the
called
that
consent
in
a
morall
way
to
the
condition
of
the
covenant
,
regenerat
and
unregenerat
,
we
have
a
patern
in
the
Lords
covenanting
with
all
Israel
,
Exod.
19.
the
covenant
is
offered
to
all
the
Israelites
,
without
exception
;
all
are
invited
to
enter
in
covenant
without
exception
,
arguments
,
motives
and
morall
inducements
are
made
use
of
,
from
their
experience
of
the
Lords
goodnesse
and
gifts
given
to
them
before
;
most
ample
promises
of
spirituall
benefits
,
are
made
unto
them
,
conditionally
to
be
bestowed
on
them
both
in
this
life
,
and
in
the
life
to
come
,
vers.
4.
5.
6.
the
people
embrace
the
condition
of
the
covenant
,
V.
7.
8.
the
people
are
sanctified
,
and
prepared
to
receive
the
holy
commands
and
will
of
God
,
in
the
rest
of
the
chapter
;
then
,
in
the
20.
chapter
and
in
the
rest
of
the
book
,
the
duties
of
the
covenanters
are
propounded
,
which
concern
the
acknowledgement
of
sin
and
deserved
death
;
and
these
also
which
concern
obtaining
of
justification
and
sanctification
by
Christ
,
and
which
concern
their
shewing
forth
their
thankfulnesse
,
all
the
dayes
of
their
life
.
The
same
covenant
,
after
fourty
years
,
is
repeated
and
renewed
by
Moses
,
a
little
before
his
death
in
the
land
of
Moab
,
Deut.
29.
the
Lord
commands
Moses
to
renew
the
covenant
with
all
the
people
,
vers.
1.
all
the
people
of
Israel
,
are
gathered
together
,
regenerat
and
unregenerat
,
vers.
2.
the
sum
of
arguments
and
motives
to
enter
in
covenant
of
new
,
is
shortly
set
down
,
vers.
3.
the
greatest
part
of
the
people
to
be
joyned
to
God
in
covenant
,
are
openly
declared
by
Moses
to
be
unregenerat
,
vers.
4.
After
that
,
arguments
are
used
to
move
them
,
in
all
time
coming
,
to
trust
in
the
Lord
and
to
obey
him
,
to
vers.
9.
the
covenant
is
made
with
the
heads
of
the
tribes
,
and
elders
of
the
people
,
and
their
governours
,
and
with
all
the
men
of
Israel
,
with
their
little
ones
,
with
the
women
,
and
with
the
strangers
that
were
in
the
midst
of
their
camp
,
vers.
10.
11.
the
covenant
is
solemnized
with
adjuration
of
all
to
keep
the
conditions
thereof
,
vers.
12.
13.
the
covenant
is
extended
with
adjuration
to
the
posterity
,
vers.
14.
15.
neither
is
there
any
exception
made
,
or
exclusion
of
any
that
consented
to
the
covenant
,
whether
unregenerat
Israelites
or
strangers
,
but
all
are
admitted
within
this
covenant
.
The
same
way
of
covenanting
did
Iohn
Baptist
follow
,
admitting
to
his
baptism
the
seal
of
this
covenant
,
all
those
that
came
from
Ierusalem
and
out
of
all
Iudea
,
and
from
the
borders
of
Iordan
,
without
exception
;
whosoever
confessed
their
sins
,
or
that
they
were
sinners
,
and
professed
they
did
receive
the
offer
of
grace
,
made
in
the
Name
of
Christ
Jesus
,
the
true
lamb
of
God
,
that
takes
away
the
sins
of
the
world
,
Matth.
3.
5
,
6.
and
so
far
was
Iohn
from
waiting
for
evidences
of
saving
grace
and
regeneration
,
before
he
admitted
them
that
came
to
his
baptism
,
into
the
fellowship
of
the
externall
covenant
of
grace
and
reconciliation
,
that
on
the
contrair
,
he
made
publick
profession
,
that
the
fan
whereby
the
chaff
is
separated
from
the
wheat
,
and
the
hypocrit
discerned
from
the
sincere
Christian
,
was
not
in
his
hand
,
or
in
any
other
man
or
mens
hands
,
but
in
the
hand
of
Christ
Jesus
Himself
only
.
And
therefore
(
which
is
worthy
to
be
observed
)
after
he
had
publickly
testified
his
suspicion
of
the
hypocrisie
and
old
poysonabled
is
position
,
in
the
Pharisees
and
Saddu●es
that
came
to
his
baptism
,
and
offered
to
receive
the
covenant
of
grace
and
the
seal
thereof
,
vers.
7.
forthwith
,
without
inquiring
into
their
regeneration
and
sincerity
of
heart
,
he
baptized
them
among
the
rest
,
v.
11.
and
left
them
to
be
examined
thereafter
by
Christ
Himself
,
whether
they
were
upright
in
heart
or
not
.
The
same
way
of
gathering
members
of
the
visible
Christian
Churches
out
of
the
world
,
did
Christs
own
Apostles
follow
in
His
own
company
,
Christ
himself
being
present
bodily
,
beholding
and
approving
their
baptizing
of
multitudes
,
who
after
hearing
of
Christs
sermons
offered
to
receive
baptism
,
and
went
down
to
the
water
Arnon
,
where
Christs
Apostles
did
make
and
baptize
moe
disciples
then
John
,
Ioh.
4.
1.
that
is
,
they
admitted
multitudes
into
the
holy
covenant
,
and
sealed
the
same
with
baptism
,
taking
no
stricter
course
of
examination
of
them
then
John
did
,
but
admitting
all
that
craved
the
benefit
of
the
covenant
and
the
seal
of
it
,
though
they
had
no
certain
evidence
of
their
regeneration
,
being
satisfied
,
that
Christ
did
not
forbid
to
baptize
them
,
when
he
saw
them
go
down
to
the
water
to
be
baptized
,
after
hearing
His
sermon
.
Now
,
there
is
no
question
He
knew
their
hearts
,
all
of
them
,
and
that
many
of
them
would
afterward
shortly
make
defection
from
Him
,
and
depart
from
him
,
and
from
his
disciples
fellowship
,
as
is
plain
,
Ioh.
6.
6
,
66
,
70.
This
way
of
receiving
into
externall
covenant
,
all
these
who
receive
the
offer
and
the
condition
of
the
covenant
,
without
inquiring
into
their
election
or
reprobation
,
their
regeneration
or
unregeneration
for
the
time
,
(
which
may
be
called
a
covenanting
outwardly
and
in
the
letter
)
in
the
deep
and
wise
counsell
of
God
,
is
appointed
for
the
gathering
and
constitution
of
the
visible
kirk
:
for
,
by
this
mean
,
first
,
God
so
executeth
and
perfecteth
the
decree
of
election
,
that
in
the
mean
time
he
hindereth
none
,
of
all
the
hearers
of
the
Gospel
from
receiving
the
grace
of
Christ
offered
therein
.
He
excludeth
no
man
from
embraceing
the
covenant
;
but
,
on
the
contrair
,
he
opens
the
door
to
all
that
are
called
,
to
enter
into
(
as
it
were
)
the
outer
court
of
his
dwelling
house
,
that
they
may
so
draw
more
near
to
him
;
and
so
he
doth
not
particularly
manifest
any
mans
reprobation
.
Secondly
,
by
this
means
also
he
hideth
the
election
of
the
elect
from
others
,
and
from
themselves
till
they
repent
their
sins
and
flee
to
Christ
▪
and
bring
forth
some
evidences
of
their
election
,
in
their
obedience
of
faith
and
begun
sanctification
.
Thirdly
,
the
Lord
makes
use
of
this
outward
and
common
covenanting
with
all
receivers
of
the
offer
,
as
a
mean
to
draw
the
confederat
in
the
letter
,
to
be
confederat
in
the
spirit
;
for
,
the
faith
which
he
requires
as
the
condition
of
the
covenant
,
he
worketh
in
the
elect
,
if
not
before
,
or
with
the
externall
covenanting
,
yet
undoubtedly
after
,
in
a
time
acceptable
,
and
that
by
the
ordinary
means
,
the
use
whereof
is
granted
to
all
confederat
externally
:
and
so
as
common
illumination
is
a
mean
to
that
speciall
,
spirituall
and
saving
illumination
;
and
dogmaticall
or
historicall
faith
,
is
a
mean
unto
saving
faith
;
and
externall
calling
,
is
a
mean
of
effectuall
calling
,
So
externall
covenanting
in
the
letter
,
is
a
mean
most
fit
,
and
accommodat
to
make
a
man
a
covenanter
in
the
spirit
.
Fourthly
,
this
externall
covenanting
,
wherein
God
promiseth
to
be
the
believers
God
,
and
the
God
of
their
children
,
is
a
mean
not
only
to
beget
and
foster
faith
in
the
covenanting
parents
,
for
their
own
salvation
,
but
also
a
mean
to
comfort
them
about
the
salvation
of
their
infants
,
dying
in
their
infancy
,
whether
before
or
after
their
baptism
;
and
a
mean
to
give
them
good
hope
of
those
childrens
blessed
resurrection
,
by
vertue
of
the
promise
,
because
in
covenanting
,
the
Lord
doth
promise
to
be
the
believers
God
,
and
the
God
of
his
children
,
and
doth
not
exact
the
condition
of
actuall
faith
from
their
dying
infants
.
From
these
grounds
,
it
followeth
,
first
,
that
some
are
taken
externally
and
conditionally
into
the
covenant
,
upon
their
ingagement
unto
the
righteousnesse
of
faith
,
and
their
baptism
is
a
seal
of
their
ingagement
unto
it
,
who
albeit
they
be
not
as
yet
regenerat
,
yet
they
are
to
be
esteemed
members
of
the
Church
,
and
Christians
outwardly
,
Christians
by
calling
,
and
in
the
letter
,
whose
praise
is
of
men
,
as
they
were
also
in
the
Church
before
Christs
coming
,
Jews
outwardly
and
in
the
letter
,
whose
praise
was
of
men
,
commended
indeed
for
so
much
:
but
if
they
came
not
up
to
lay
hold
upon
,
and
follow
after
,
righteousnesse
by
faith
,
were
not
Jews
in
Gods
account
,
and
unto
them
circumcision
was
but
in
the
letter
,
and
the
sealing
of
the
engagement
only
,
and
not
of
the
good
things
covenanted
,
Rom.
2.
28
,
29.
Secondly
,
it
followeth
,
that
there
are
some
covenanters
outwardly
and
inwardly
also
,
in
the
flesh
and
in
the
spirit
also
,
whose
praise
is
not
of
men
only
,
but
of
God
also
,
to
wit
,
such
as
not
only
have
engaged
to
fulfill
the
condition
of
living
in
the
faith
,
and
following
after
the
righteousnesse
of
faith
,
but
are
performers
really
of
their
engagement
,
and
unto
those
their
baptism
,
is
not
only
outward
and
in
the
flesh
,
but
inward
also
,
in
the
spirit
also
,
approven
of
God
also
.
Such
as
were
in
the
visible
Church
of
old
,
Jews
inwardly
,
performers
of
their
ingagement
to
live
by
●aith
,
Jews
in
the
spirit
and
not
in
the
letter
only
,
whose
praise
was
of
God
,
and
not
of
men
only
,
Rom.
2.
28
,
29.
Thirdly
,
it
followeth
,
that
some
are
in
the
covenant
absolutely
,
or
without
condition
required
of
them
for
their
part
,
whom
God
taketh
in
his
own
hand
absolutly
,
such
as
are
elect
infants
,
dying
in
their
infancy
,
for
whom
,
that
they
might
be
delivered
from
originall
sin
and
deserved
wrath
,
Christ
hath
ingaged
and
laid
down
his
life
,
and
promised
in
the
covenant
to
be
their
God
;
whom
therefore
ere
they
die
,
he
doth
immediatly
quicken
,
and
sanctifie
,
and
translateth
to
heaven
after
death
;
of
such
(
saith
Christ
)
is
the
Kingdom
of
heaven
,
Mark
,
10.
14.
How
the
externall
dispensation
of
the
Covenant
of
old
,
differeth
from
that
which
now
is
under
the
Gospel
.
ALbeit
the
covenant
of
grace
in
it self
,
be
one
and
the
same
,
from
the
first
preaching
of
it
in
Paradise
,
unto
the
end
of
the
world
,
because
Christ
the
Saviour
of
his
people
,
is
one
and
the
same
,
yesterday
and
to
day
and
for
ever
,
and
because
the
faith
of
the
elect
is
of
one
kind
,
and
was
and
shall
be
to
the
worlds
end
;
yet
,
the
external
outletting
and
dispensation
of
the
covenant
differeth
,
as
it
was
propounded
before
Christs
incarnation
and
after
it
:
for
,
in
Paradise
this
covenant
was
set
forth
by
way
of
promise
,
(
according
to
the
articles
of
the
covenant
of
Redemption
)
that
Christ
should
assume
the
seed
of
the
woman
,
and
should
suffer
in
the
flesh
,
or
humane
nature
,
and
by
his
power
destroy
the
works
of
the
devil
,
in
favours
of
his
own
chosen
people
,
which
should
militat
against
the
devil
under
his
banner
.
2.
And
least
any
man
should
fancy
,
that
the
covenant
of
grace
,
founded
upon
this
promise
,
was
made
with
all
the
posterity
of
Adam
,
as
the
covenant
of
works
was
made
with
Adam
and
all
his
posterity
the
Lord
,
in
the
uttering
of
the
promise
,
did
not
direct
his
speech
unto
Adam
and
Evah
,
but
to
the
devil
by
way
of
threatning
,
and
cursing
him
and
his
seed
▪
even
all
the
reprobat
,
in
the
audience
of
Adam
and
Evah
,
that
our
first
parents
over-hearing
the
curse
of
the
serpent
and
his
seed
,
and
the
promise
of
Christs
incarnation
,
in
laying
hold
upon
the
promiser
by
faith
,
might
be
justified
and
saved
as
privat
persons
,
after
the
same
way
as
other
believers
after
them
should
be
justified
and
saved
.
This
their
faith
in
Christ
,
the
Lord
did
foster
and
augment
by
his
doctrine
taught
unto
them
,
and
by
the
prescribing
typicall
sacrifices
to
be
offered
in
faith
to
God
for
remission
of
sins
:
And
the
Lord
did
admit
their
children
into
the
externall
fellowship
of
this
covenant
,
without
putting
difference
between
one
and
another
outwardly
,
as
we
see
in
Cain
and
Abel
:
of
which
two
,
the
one
,
to
wit
,
Cain
,
was
a
covenanter
in
the
fl●sh
outwardly
and
in
the
letter
only
;
for
he
was
destitute
and
void
of
saving
faith
;
the
other
,
to
wit
,
Abel
,
was
both
outwardly
and
inwardly
a
covenanter
,
not
in
the
letter
only
,
but
in
the
spirit
also
,
indued
with
lively
,
justifying
and
saving
faith
in
Christ
to
be
incarnat
,
and
to
die
for
his
own
people
,
as
the
Apostle
testifieth
,
reckoning
him
up
among
believers
justified
by
faith
,
Heb.
11.
4.
3.
After
the
flood
,
God
did
not
make
the
covenant
with
every
man
,
nor
with
any
family
by
way
of
explicit
and
formall
paction
,
except
Abraham
and
his
family
only
,
of
whom
the
Messiah
,
God
the
Mediatour
,
was
to
come
according
to
the
flesh
;
and
with
him
the
Lord
confirmed
the
covenant
,
by
adding
unto
it
the
Sacrament
of
circumcision
,
as
the
seal
of
righteousnesse
and
justification
by
faith
.
4.
In
the
wildernesse
at
mount
Sinai
,
that
the
Lord
might
make
evident
the
necess●●y
of
justification
by
faith
in
Christ
to
come
,
he
did
repeat
the
law
to
works
;
and
to
them
that
did
acknowledge
their
si●●
he
did
set
forth
Christ
their
deliverer
,
under
the
v●●l
of
sacrifices
and
leviticall
types
,
and
the
very
same
is
the
covenant
now
,
whereunto
Christ
and
his
ministers
,
laying
aside
the
vail
of
the
ceremonies
,
did
openly
invite
their
hearers
,
that
acknowledging
their
sins
,
and
renouncing
confidence
in
their
own
power
and
worth
,
they
should
cast
themselves
into
the
arms
of
Christ
the
Saviour
,
that
through
him
they
might
obtain
justification
and
life
eternall
.
We
see
here
indeed
a
diverse
maner
of
dispensing
,
and
outward
managing
the
making
of
the
covenant
with
men
,
but
the
covenant
was
still
the
same
,
clothed
and
set
forth
in
a
diverse
maner
,
and
did
no
other
wayes
differ
then
and
now
,
but
as
one
and
the
self
same
man
differeth
from
himself
,
cloathed
sutably
one
way
in
his
minority
,
and
another
way
in
his
riper
age
.
5.
If
the
covenanters
therefore
be
compared
among
themselves
in
respect
of
diverse
dispensations
,
the
covenanters
in
spirit
after
Christs
incarnation
▪
are
in
a
better
condition
,
then
the
believers
before
Christs
coming
;
for
,
the
believers
before
Christ
incarnat
under
the
pedagogie
of
the
law
,
did
lye
under
a
servitude
and
bondage
as
to
the
outward
man
,
for
then
the
sons
and
heirs
not
come
to
age
,
did
differ
nothing
from
servants
,
Gal.
4.
1.
and
in
regard
of
the
inward
man
,
they
saw
the
mystery
of
salvation
,
albeit
savingly
,
yet
more
obscurely
,
for
,
through
the
vail
they
saw
the
mystery
of
salvation
to
be
had
by
Christ
;
but
after
Christs
coming
,
the
Lord
dealt
more
liberally
with
believers
,
because
by
their
freedom
from
the
leviticall
ceremonies
,
taking
away
the
vail
,
they
may
behold
with
open
face
the
glory
of
the
Lord
,
as
in
a
mirror
,
and
be
transformed
into
the
same
image
,
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
,
2
Cor.
3.
18.
6.
But
as
for
what
concerns
the
covenanters
in
the
letter
and
outwardly
only
;
they
are
in
worse
condition
after
the
coming
of
Christ
,
then
the
literall
covenanters
before
his
incarnation
:
for
,
the
unregenerat
under
the
Gospel
,
are
in
danger
of
more
heavy
judgement
,
then
the
uncircumcised
in
heart
were
before
Christ
came
,
in
regard
it
is
a
greater
sin
to
neglect
and
despise
Christ
speaking
from
heaven
,
in
the
more
clear
manifestation
of
himself
in
the
Gospel
,
then
it
was
before
Christ
came
to
contemn
the
darker
doctrine
of
Moses
,
Heb.
2.
3.
and
10.
20.
Concerning
the
condition
of
the
Covenant
.
IN
receiving
or
admission
of
persons
,
who
are
come
to
the
use
of
reason
into
the
covenant
,
these
three
things
are
to
be
observed
,
and
distinguished
one
from
another
;
first
,
the
condition
of
the
person
,
desireing
to
be
in
covenant
with
God
,
for
reconciliation
and
grace
through
Christ
;
2.
The
condition
upon
which
he
is
entered
in
covenant
;
3.
The
condition
required
of
him
,
for
evidencing
of
his
sincere
covenanting
.
The
first
condition
required
of
the
man
who
desireth
to
enter
in
the
covenant
of
reconciliation
,
is
the
acknowledgement
of
his
sins
;
for
,
except
a
man
confesse
himself
a
sinner
,
and
unable
to
help
himself
,
Christ
rejecteth
him
,
and
will
have
nothing
to
do
with
him
,
for
Christ
hath
said
,
I
came
not
to
call
the
righteous
,
but
sinners
to
repentance
,
Matth.
9.
13.
As
for
the
next
,
the
condition
of
the
covenant
upon
which
the
man
is
received
,
and
whereby
the
man
becometh
a
confederat
,
it
is
his
consent
to
receive
the
grace
offered
,
even
Christ
with
his
benefits
,
as
he
is
holden
forth
in
the
Gospel
;
or
,
the
condition
of
the
covenant
is
faith
,
receiving
Christ
for
righteousnesse
and
eternall
life
.
As
for
the
third
,
the
condition
required
of
the
man
now
entered
in
the
covenant
,
for
evidenceing
the
truth
and
sincerity
of
the
faith
which
the
covenanter
professeth
▪
it
is
the
taking
on
him
the
yoke
of
Christ
,
which
he
layeth
on
his
confederat
people
;
or
,
this
condition
,
is
the
covenanters
up-giving
of
himself
to
Christs
government
,
and
obedience
of
his
commands
:
and
all
these
three
,
are
expressed
by
Christ
,
Matth.
11.
28.
29.
First
,
they
that
labour
,
and
are
heavy
laden
,
are
they
whom
Christ
calleth
unto
a
covenant
and
fellowship
of
his
grace
.
Secondly
,
he
propounds
the
condition
of
the
covenant
,
to
wit
,
that
they
believe
in
Christ
,
or
come
unto
Him
,
that
in
him
they
may
find
full
relief
from
sin
and
misery
,
and
in
him
full
righteousnesse
and
felicity
.
Thirdly
,
he
requires
of
them
who
do
embrace
him
by
faith
,
and
so
have
accepted
the
condition
of
the
covenant
,
that
they
give
evidence
of
their
faith
in
him
,
by
taking
on
of
his
yoke
on
them
;
take
my
yoke
upon
you
,
●aith
he
.
All
these
three
,
a
covenanter
in
the
letter
externally
,
will
professe
to
have
,
and
to
purpose
to
follow
;
but
the
true
covenanters
in
spirit
,
have
indeed
all
the
three
:
for
,
true
faith
in
Christ
,
or
the
receiving
of
Christ
offered
in
the
Evangell
for
justification
and
salvation
,
which
is
the
condition
of
the
covenant
,
presupposeth
the
condition
of
the
man
who
is
called
to
imbrace
Christ
,
and
draweth
after
it
the
condition
required
of
the
man
covenanting
:
for
,
he
that
receiveth
Christ
for
righteousnesse
and
eternall
life
,
of
necessity
must
acknowledge
himself
a
man
in
himself
unrighteous
,
and
a
lost
man
,
and
that
he
cometh
to
Christ
to
be
justified
,
and
sanctified
and
saved
by
him
,
and
so
to
persevere
in
this
course
unto
life
eternall
.
Of
the
tearms
whereupon
this
Covenant
is
offered
and
pressed
in
Scripture
.
THe
terms
of
the
covenant
,
are
diversly
propounded
in
Scripture
,
Exod.
19.
5.
the
Lord
propounds
it
thus
,
if
ye
will
obey
my
voice
indeed
,
and
keep
my
covenant
,
then
ye
shall
be
a
peculiar
people
unto
me
,
&c.
In
these
words
,
the
condition
required
of
those
that
are
already
entered
in
covenant
is
most
eminent
;
for
,
this
people
was
in
covenant
from
the
time
of
Abrahams
covenanting
,
and
was
admitted
to
the
Sacraments
before
their
coming
forth
of
Egypt
;
and
therefore
the
conditions
previous
to
their
entering
in
covenant
,
and
required
for
closing
the
bargain
,
are
not
so
much
insisted
on
at
this
time
.
This
condition
the
people
do
accept
,
and
give
answer
to
God
by
Moses
,
vers.
8.
all
that
the
Lord
hath
spoken
we
will
do
.
Another
form
and
expression
,
is
used
,
Acts
16.
31.
Paul
and
Silas
say
to
the
Jailour
,
now
anxious
how
to
be
saved
,
believe
in
the
Lord
,
and
thou
shalt
be
saved
;
thou
and
all
thy
house
.
The
Jailour
accepts
of
the
condition
,
and
he
is
baptized
and
all
his
house
,
vers.
33.
The
condition
of
his
person
taking
with
guiltinesse
,
and
granting
his
lost
condition
is
spoken
of
,
vers.
37.
the
condition
of
the
covenant
therefore
is
propounded
in
the
next
room
,
and
is
accepted
,
where-upon
baptism
is
administered
unto
him
.
Psal.
27.
8.
In
other
words
the
same
condition
is
propounded
:
the
Lord
craveth
faith
,
seeking
communion
on
with
God
for
the
condition
,
seek
ye
my
face
;
the
Psalmist
accepteth
the
condition
and
answereth
,
Thy
Face
,
O
Lord
,
will
I
seek
.
Isa.
45.
22.
Christ
requires
faith
in
these
he
calleth
,
and
upon
that
condition
promiseth
salvation
,
Look
unto
〈◊〉
,
all
ye
ends
of
the
earth
,
and
be
ye
saved
:
the
answer
of
the
believer
is
set
down
,
vers.
24.
Surely
shall
one
say
,
in
the
Lord
have
I
righteousnesse
and
strength
.
Likewise
the
way
of
making
this
covenant
,
is
set
forth
by
Christ
,
offering
himself
a
Saviour
on
the
one
part
,
and
the
believers
receiving
Christ
on
the
other
part
,
Ioh.
1.
11
,
12.
as
many
as
received
him
,
to
them
he
gave
power
to
become
the
sons
of
God
,
even
to
them
that
believe
on
his
Name
.
And
,
2
Cor.
5.
19
,
20.
upon
this
only
condition
of
consenting
to
reconciliation
offered
,
he
summeth
up
most
shortly
and
clearly
the
covenant-making
,
We
are
ambassadours
for
Christ
,
as
if
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
reconciled
to
God
.
There
remaineth
no
more
for
making
of
the
covenant
,
but
that
the
hearer
do
honestly
answer
,
thus
,
the
offer
and
condition
pleaseth
me
well
,
I
consent
to
be
reconciled
.
Now
he
who
consenteth
to
be
reconciled
,
1.
Granteth
his
naturall
enimity
;
2.
Accepteth
Christ
the
Mediatour
,
Redeemer
,
Reconciler
,
offered
to
him
by
God
,
whose
fulnesse
is
in
Christ
;
And
,
3.
obliedgeth
himself
to
entertain
this
friendship
all
his
life
after
.
Last
of
all
,
the
making
of
the
covenant
,
is
sometime
pressed
to
be
received
and
followed
under
the
form
of
a
precept
,
1.
Ioh.
3.
23.
this
is
his
command
,
that
ye
believe
in
the
Name
of
His
Son
Iesus
Christ
,
and
love
one
another
as
he
hath
commanded
us
:
In
which
words
the
condition
,
or
estate
of
the
person
,
who
is
called
to
believe
and
enter
in
covenant
,
is
presupposed
:
for
,
it
is
imported
,
that
he
must
acknowledge
,
nor
only
that
he
is
a
miserable
sinner
,
and
unable
to
relieve
himself
,
but
also
that
he
is
naturally
averse
from
the
way
of
seeking
righteousnesse
by
faith
in
Christ
,
and
hath
need
that
the
soveraign
power
of
God
draw
him
to
Christ
.
Secondly
,
the
condition
of
the
making
of
covenant
is
propounded
,
which
is
to
believe
in
Jesu
,
Christ
.
In
the
third
room
,
the
con●ition
require●
of
him
that
is
entered
in
covenant
by
believing
〈◊〉
:
Christ
,
is
,
that
we
love
one
another
as
he
hath
commanded
us
.
This
offered
and
commanded
condition
of
the
covenant
of
grace
,
some
by
the
grace
of
God
do
accept
,
and
engage
to
perform
,
and
do
perform
sincerely
,
albeit
weakly
;
other
some
,
trusting
in
their
own
strength
,
engage
unto
the
obedience
of
faith
,
and
with
their
mouth
professe
they
are
sinners
,
and
do
believe
in
Christ
,
and
that
they
will
submit
themselves
to
his
Government
,
drawing
near
to
him
with
their
lips
,
when
their
hearts
are
far
from
him
;
and
such
mens
faith
,
changeth
not
their
old
disposition
and
way
of
living
,
but
it
suffereth
them
to
serve
their
belly
,
or
mammon
,
or
vain
glory
,
and
such
other
idols
;
yet
because
the
Church
are
not
judges
of
the
secrets
of
the
heart
,
they
must
receive
into
Church-fellowship
,
all
who
confesse
themselves
to
be
sinners
,
and
professe
they
do
accept
the
offer
of
Christs
grace
,
and
promise
subjection
to
his
ordinances
.
Obj.
But
how
can
the
Church
receive
men
in
Church-fellowship
,
who
are
destitute
of
lively
faith
?
Ans.
The
Church
is
not
judge
of
the
heart
,
or
of
the
secrets
thereof
,
because
it
cannot
see
faith
in
it self
,
but
must
look
to
the
profession
of
faith
,
and
to
the
fruits
thereof
in
the
own
order
and
time
;
the
Church
is
witnesse
to
their
engagement
,
but
not
judges
of
their
sincerity
.
2.
The
covenant
of
grace
doth
not
exclude
the
most
vile
sinners
,
if
they
acknowledge
their
sinfulnesse
,
and
do
solemnly
consent
unto
the
condition
of
the
covenant
:
because
,
according
to
this
covenant
nothing
is
bestowed
on
the
covenanter
,
of
merit
,
but
of
grace
only
,
which
the
Church
knoweth
God
can
give
,
and
sometimes
doth
give
unto
counterfit
confederats
,
making
them
sincere
in
his
own
time
,
and
that
by
the
means
of
the
ordinances
,
made
use
of
in
the
visible
Church
.
3.
It
is
one
thing
to
be
a
confederat
Christian
in
the
letter
,
externally
in
the
sight
of
men
;
another
thing
to
be
a
covenanter
in
the
spirit
,
inwardly
in
respect
of
the
heart
and
inward
man
,
Rom.
2.
28.
and
albeit
the
externall
covenant
doth
not
bring
on
righteousnesse
and
life
,
except
a
man
be
also
a
covenanter
inwardly
in
his
heart
,
in
the
sense
of
sin
and
imperfection
,
making
daily
u●e
of
Christ
:
yet
it
is
certain
,
that
outward
covenanting
,
is
an
ordinary
and
blessed
mean
unto
many
,
to
beget
and
foster
faith
,
and
help
forth
the
fruits
thereof
.
4.
It
may
and
should
suffice
us
,
that
God
,
in
the
first
framing
of
a
nationall
Church
,
did
admit
,
and
commanded
Moses
to
admit
all
the
Israelites
in
covenant
,
of
whom
very
few
were
converted
,
or
reconciled
to
God
in
their
spirit
;
and
this
was
not
hid
from
Moses
,
or
from
the
truly
godly
in
the
camp
of
Israel
,
as
is
plainly
shewen
to
us
,
Deut.
28.
29.
where
God
bears
witnesse
against
the
people
,
that
their
heart
was
not
according
to
their
profession
and
engagement
:
and
Moses
speaketh
out
this
truth
in
all
the
peoples
audience
,
while
he
is
renewing
the
covenant
with
them
,
notwithstanding
they
were
unregenerat
,
Deut.
29.
Obj.
But
some
will
insist
and
tell
us
,
that
the
visible
Church
is
a
society
of
Saints
or
regenerat
persons
,
and
that
they
who
live
in
the
visible
Church
,
must
be
visible
Saints
,
whole
li●e
at
least
doth
not
contradict
their
profession
,
and
such
as
by
the
judgement
of
charity
we
must
esteem
regenerat
.
Ans.
Christs
visible
Church
,
is
the
company
of
them
that
are
called
out
of
the
world
unto
him
;
the
company
of
them
that
are
consecrat
to
God
,
and
engaged
by
solemn
covenant
to
follow
the
course
of
holinesse
:
By
●●lling
they
are
Saints
,
albeit
many
of
them
may
be
●ound
polluted
in
their
maners
:
thus
doth
God
Himself
reach
us
to
judge
,
Psal.
50.
5.
Gather
unto
me
my
saints
,
saith
He
,
and
who
are
these
?
These
who
have
made
a
co●●nant
with
me
by
sacrifice
.
Now
,
of
these
,
many
did
not
worship
God
in
spirit
,
but
placed
all
their
religion
in
ceremonies
,
and
went
about
by
their
outward
sacrifices
to
pacifie
God
,
and
to
expiat
their
sins
,
as
is
plain
,
vers.
7.
8.
others
of
these
called
saints
,
consecrat
unto
God
,
and
joyned
with
him
in
a
visible
covenant
,
were
very
wicked
,
who
no
wayes
behaved
themselves
as
became
covenanters
with
God
;
and
who
therefore
were
to
be
excluded
from
the
benefit
of
the
covenant
,
except
they
repented
:
for
,
they
hated
true
holinesse
,
and
did
cast
the
commands
behind
their
back
,
vers.
16.
were
thieves
and
adulterers
,
slanderers
and
calumniatours
of
their
brethren
,
vers.
18
,
19.
and
yet
for
all
this
,
the
Lord
doth
not
exclude
them
out
of
the
visible
Church
,
but
doth
in
a
fatherly
maner
reprove
them
,
that
they
might
repent
and
not
perish
.
2.
There
is
no
question
,
whether
all
in
the
visible
Church
ought
to
be
both
in
open
conversation
,
and
in
heart
holy
,
and
that
they
shall
certainly
be
damned
and
perish
,
that
are
not
such
?
but
the
question
is
here
,
about
the
duty
of
the
Governours
of
the
Church
,
and
of
the
godly
in
it
,
whether
they
should
exclude
from
Church-membership
all
who
are
not
regenerat
,
at
least
so
to
be
esteemed
in
the
judgement
of
charity
?
or
,
whether
all
are
to
be
holden
for
Church-members
,
and
keeped
within
the
Church
,
who
are
in
covenant
with
God
,
and
sealed
with
the
seal
thereof
,
to
the
intent
that
by
doctrine
and
censures
of
the
Church
(
so
far
as
may
be
by
means
)
they
may
be
regenerat
,
and
being
regenerat
,
be
helped
on
in
the
way
of
holinesse
?
3.
There
is
a
difference
to
be
put
betwixt
the
precepts
,
concerning
the
personall
sanctification
of
every
man
in
himself
,
and
the
precepts
given
for
the
governing
of
others
,
and
keeping
holy
society
with
the
called
saints
,
renewed
or
unrenewed
in
the
visible
Church
,
so
far
as
Gods
word
giveth
light
and
order
:
for
,
it
is
commanded
to
me
and
thee
,
that
we
pursue
peace
and
holiness
,
without
which
none
shall
see
the
face
of
God
;
but
it
is
not
commanded
to
me
or
thee
,
that
we
should
keep
no
Church-fellowship
in
God's
ordinances
,
except
with
the
regenerat
.
It
is
not
commanded
to
the
Governours
of
the
Church
,
that
they
must
examine
every
person
concerning
their
regeneration
;
neither
are
they
forbidden
to
ad●●t
any
into
the
society
of
the
Church
,
save
these
whom
they
esteem
regenerat
:
But
they
are
commanded
to
bring
in
to
the
Church
,
all
that
oblige
themselves
to
be
Christs
disciples
,
with
their
children
,
and
by
the
means
appointed
of
God
,
in
doctrine
and
censures
of
the
Church
,
to
promove
their
sanctification
and
salvation
;
for
,
so
many
doth
Christs
commission
to
the
Pastors
of
the
Church
import
,
Math.
28.
19
,
20.
4.
Regeneration
is
not
the
just
measure
,
whereby
to
square
the
dimensions
and
extent
of
the
visible
Church
;
but
,
confederation
and
obsignation
of
the
Covenant
by
baptisme
:
For
,
the
Church
is
Christs
visible
kingdom
,
whose
visible
subjects
are
all
they
who
solemnly
are
ingaged
to
subject
themselves
to
his
doctrine
and
government
;
and
therefore
the
Church
visible
,
is
not
to
be
defined
,
the
company
of
the
regenerat
,
but
the
company
of
the
confederat
with
God
,
and
called
unto
holiness
;
among
whom
,
Christ
tells
us
,
there
are
few
elect
,
and
so
fewer
regenerat
;
and
therefore
the
Church
of
Christ
,
is
compared
to
a
barn-floor
,
whereinto
is
gathered
both
the
chaff
and
the
wheat
,
both
they
that
have
faith
and
they
that
profess
faith
,
out
of
whom
Christ
doth
gather
his
own
Elect
and
redeemed
ones
.
Obj.
But
at
least
in
gathering
of
a
Church
out
of
the
world
,
respect
must
be
had
,
that
the
consenting
of
the
covenanter
be
serious
;
and
how
can
the
consent
be
serious
,
where
the
heart
is
not
sincere
,
where
the
person
is
not
regenerat
?
Such
a
mans
consent
to
the
covenant
,
as
is
without
saving
faith
,
is
but
fained
,
counterfeit
,
hypocritical
,
and
such
a
consent
as
may
hinder
the
mans
regeneration
,
and
do
nothing
but
provoke
Gods
wrath
against
the
man
and
the
receivers
or
admitters
of
him
also
.
Ans.
Serious
is
sometime
opposed
to
sport
or
play
,
and
so
a
mater
may
be
serious
which
is
in
earnest
gone
about
,
and
is
not
openly
histrionical
.
And
sometime
,
serious
is
opposed
to
the
intention
of
fraud
and
deceit
;
and
so
that
may
be
called
serious
,
which
is
done
without
a
purpose
to
deceive
or
beguile
the
party
.
But
when
the
consenter
to
ingage
in
covenant
,
speaketh
as
he
thinketh
,
albeit
possibly
his
own
heart
deceive
him
,
his
consent
to
the
condition
of
the
covenant
may
justly
be
called
serious
,
because
he
intends
to
deal
in
earnest
,
as
in
a
weighty
business
.
And
such
was
the
consent
of
the
people
of
Israel
unto
the
covenant
made
with
God
,
Exod.
19.
Likewise
,
counterfeit
and
hypocritical
,
is
sometime
called
so
,
in
opposition
to
that
which
is
reall
,
true
and
spiritual
:
And
so
all
consent
to
the
covenant
of
Grace
,
which
doth
not
proceed
from
the
spirit
of
Regeneration
is
but
fained
faith
,
and
indeed
is
not
saving
faith
;
yet
,
it
may
be
serious
and
morally
honest
,
like
Israels
,
Exod.
14.
20.
and
so
sufficient
to
make
a
covenant
,
and
to
tye
an
obligation
on
the
man
to
such
duties
as
may
lead
to
salvation
.
Again
,
fained
,
connterfeit
,
hypocritical
,
is
called
that
which
a
man
purposely
doth
fain
,
making
shew
of
that
which
he
knows
not
to
be
,
being
conscious
to
his
own
wickedness
;
and
such
a
fained
consent
,
we
grant
,
doth
provoke
God
against
such
a
person
;
but
the
Church
is
not
judge
of
this
,
so
long
as
they
know
not
of
this
gross
hypocrisie
.
We
hold
then
,
that
there
may
be
,
and
usually
fall
forth
,
such
a
morall
consent
unto
the
covenant
of
Grace
without
saving
faith
,
which
may
be
called
a
serious
,
really
honest
consent
,
as
to
the
agreement
of
the
mind
and
mouth
of
the
covenanter
,
such
as
is
found
in
ordinary
civil
contracts
,
between
one
man
and
another
,
and
must
be
acknowledged
to
be
an
external
Church-covenanting
with
God
,
and
with
the
rest
of
the
members
of
the
Church
:
and
so
the
consent
in
respect
to
the
making
a
covenant
,
is
not
fained
,
neither
is
it
displeasing
unto
God
in
the
own
kind
,
albeit
it
be
not
sufficient
or
acceptable
to
God
unto
the
persons
salvation
:
For
,
so
much
doth
God
himself
testifie
(
Deut.
5.
)
speaking
of
the
Israelits
(
who
were
ignorant
of
the
deceitfulness
of
their
own
heart
,
and
of
their
inability
to
perform
what
they
promised
)
he
saith
,
(
ver.
28
,
29.
)
They
have
well
said
,
all
that
they
have
spoken
.
Therefore
unto
the
tying
a
man
in
this
bond
of
the
covenant
,
this
morall
honesty
,
is
sufficient
,
albeit
to
salvation
it
is
not
sufficient
,
but
in
order
thereto
a
mean
of
God's
appointment
.
Now
,
that
there
is
such
a
thing
as
we
call
morall
integrity
or
honesty
,
which
differeth
from
the
true
Christians
spiritual
honesty
,
or
sincerity
,
it
is
plain
from
these
places
of
Scripture
,
which
speak
of
this
integrity
of
heart
in
such
persons
as
were
not
renewed
,
because
they
intended
no
other
thing
then
they
pretended
.
Thus
Abimelech
excuseth
himself
to
God
when
he
took
away
Sarah
,
Abrahams
wife
from
him
,
thinking
Sarah
had
been
his
sister
and
not
his
wife
,
Gen
,
20.
6.
In
the
integrity
of
my
heart
and
innocency
of
my
●●ads
,
have
I
done
this
.
And
this
the
Lord
doth
acknowledge
to
be
true
,
ver.
17.
So
also
the
captains
that
came
with
their
companies
to
David
in
Ziklag
,
are
said
to
have
a
perfect
heart
,
because
they
were
morally
honest
,
and
resolved
,
as
they
professed
,
uprightly
to
make
David
King
,
and
to
help
him
in
the
war
,
and
not
betray
him
,
1
Chron.
12.
33.
38.
Of
the
sundry
wayes
of
mens
framing
of
the
covenant
of
Grace
.
AS
we
told
there
was
a
covenant
of
works
,
one
truly
so
called
of
Gods
institution
;
and
another
false
sort
of
covenant
of
works
,
of
mans
framing
:
So
it
is
also
in
the
mater
of
the
covenant
of
Grace
,
there
is
one
truly
so
called
,
and
another
sort
false
and
counterfeit
of
mans
framing
.
That
which
is
of
Gods
framing
is
the
covenant
,
that
God
makes
with
the
Church
,
for
giving
righteousness
and
life
by
faith
in
Jesus
Christ
:
that
which
we
call
a
counterfeit
covenant
,
is
the
covenant
,
which
men
frame
unto
themselves
upon
any
other
condition
then
faith
:
Such
was
the
counterfeit
covenant
of
the
false
apostles
,
who
corrupted
the
Gospel-covenant
among
the
Galatians
,
whereof
the
Apostle
Paul
complaineth
,
Gal.
1.
6
,
7.
challenging
them
,
that
they
had
forsaken
God
,
who
called
them
to
the
grace
of
Christ
,
and
were
turned
over
to
another
Gospel
,
that
is
,
to
another
covenant
of
grace
,
then
the
true
one
,
which
is
only
one
,
and
not
various
,
but
by
the
troublers
of
the
Church
was
changed
into
another
frame
;
for
,
the
true
covenant
,
was
perverted
and
corrupted
by
these
who
went
about
to
joyn
together
Justification
by
works
,
and
Justification
by
grace
through
faith
in
Christ
:
which
two
sorts
of
covenant
,
are
inconsistent
,
and
do
mutually
overthrow
one
another
;
So
also
did
the
Pharisee
(
Luke
,
18.
11
,
12.
)
corrupt
and
pervert
both
the
covenant
of
works
and
the
covenant
of
grace
;
he
corrupted
and
perverted
the
covenant
of
works
,
because
he
put
up
to
God
some
external
good
works
for
the
perfect
obedience
of
the
law
;
and
he
perverted
the
covenant
of
grace
,
because
albeit
he
did
acknowledge
the
grace
of
God
,
and
gave
him
thanks
for
giving
him
ability
and
power
to
do
good
works
,
and
for
infusing
habits
of
piety
and
justice
in
him
;
yet
,
he
exalted
himself
,
and
took
the
thanks
and
praise
to
himself
who
had
made
good
use
of
these
ver●uous
habits
,
God
,
I
thank
thee
,
(
saith
he
)
that
I
am
not
like
other
men
,
&c.
2.
Like
unto
this
fault
,
is
the
errour
of
many
,
of
whom
some
makes
the
act
of
faith
brought
forth
by
the
power
of
natural
free-will
,
to
be
the
condition
of
the
covenant
,
contrary
to
the
doctrine
of
the
Gospel
,
which
makes
saith
infused
,
to
be
the
gift
of
God
,
renouncing
its
own
righteousness
and
the
merit
of
all
works
also
,
and
resting
on
Christ
,
to
be
the
condition
:
For
,
the
sentence
of
the
Apostle
,
standeth
firm
and
unmovable
,
Rom.
11.
16.
If
it
be
by
grace
,
it
is
no
more
of
works
,
&c.
Other
some
make
this
the
condition
of
the
covenant
,
that
Christ
should
pay
for
mortal
sins
by
his
own
temporal
sufferings
,
and
so
take
away
everlasting
punishment
,
but
will
have
the
sinner
himself
to
pay
for
veniall
sins
by
temporal
sufferings
,
partly
in
this
life
and
partly
in
purgatory
.
Other
some
dream
of
framing
the
covenant
of
grace
thus
,
if
a
man
do
all
the
good
he
is
able
,
and
hath
a
will
to
serve
God
better
then
before
,
they
conceive
,
that
God
must
take
the
will
for
the
perfect
dead
,
and
so
for
good
payment
.
Which
counterfeit
conditions
,
and
other
such
like
inventions
of
self-pleasing
conceits
,
are
all
of
them
nothing
else
but
the
adulterating
both
of
the
covenant
of
works
,
and
of
the
covenant
of
grace
appointed
of
God
,
by
which
inventions
men
deceive
themselves
to
their
own
perdition
.
Now
,
that
such
perverting
of
the
covenant
of
works
and
of
grace
,
are
rife
&
frequent
among
men
,
experience
may
prove
:
For
,
before
Christs
coming
,
this
was
the
way
of
carnal
Israelits
,
Rom.
10.
3.
and
Rom.
9.
30.
For
they
being
ignorant
of
the
righteousness
of
God
,
went
about
to
establish
their
own
inherent
righteousness
,
and
would
not
subject
themselves
to
the
righteousness
of
God
.
And
of
the
Galatians
,
it
is
said
▪
chap.
5.
4.
Christ
is
become
of
none
effect
unto
you
,
whosoever
of
you
are
justified
by
the
Law
,
ye
are
fallen
from
grace
;
that
is
,
ye
who
seek
righteousness
or
justification
by
worke
,
have
renounced
so
far
as
in
you
lyeth
grace
to
be
had
by
Christ
;
and
experience
daily
sheweth
the
same
disposition
in
many
professed
Christians
.
Quest.
Are
not
then
such
corrupters
of
the
covenant
of
grace
loosed
from
their
obligation
,
wherein
by
their
baptism
they
were
tyed
to
seek
righteousness
by
faith
only
?
Ans.
No
:
for
,
albeit
by
so
doing
they
prove
themselves
to
be
corrupters
and
falsifiers
of
their
covenant
,
to
their
own
perdition
,
if
they
repent
not
;
yet
they
stand
obliged
still
before
God
to
their
covenant
sealed
in
baptism
:
For
,
the
covenant
of
God
with
man
,
cannot
be
dissolved
by
mens
treachery
,
and
without
Gods
consent
,
not
only
because
the
covenant
of
God
,
with
men
,
in
regard
of
the
perpetual
equity
thereof
,
hath
in
it
a
perpetual
obligation
,
but
also
because
the
soveraign
dominion
of
God
,
hath
the
force
of
a
law
to
oblige
them
whom
God
hath
taken
in
among
his
people
,
that
being
once
his
confederat
subjects
,
they
should
remain
still
his
subjects
:
For
,
as
circumcision
was
a
seal
of
covenanted
righteousness
by
faith
,
So
baptism
is
a
seal
of
the
same
covenanted
righteousness
by
faith
,
whether
the
covenanters
remain
constant
unto
their
covenant
or
not
,
as
we
see
in
the
Israelits
,
who
albeit
they
were
polluted
with
idolatry
in
Egypt
,
and
albeit
they
proved
rebellious
in
the
wilderness
,
and
in
the
land
of
promise
were
found
often
guilty
of
breach
of
covenant
;
yet
,
still
in
the
Scripture
they
are
called
God's
people
,
and
the
Lords
interest
and
right
in
them
,
stood
fast
,
and
their
right
also
unto
the
external
priviledges
of
the
citizens
of
God's
kingdom
,
remained
fast
also
,
untill
the
time
that
for
their
open
and
obstinat
rejecting
of
Christ
,
the
children
of
the
kingdom
were
cast
out
and
were
broken
off
the
true
olive
tree
:
So
also
,
the
obligation
of
the
baptized
,
who
turn
the
true
covenant
of
grace
in
a●o●her
of
their
own
framing
,
doth
still
stand
,
tying
them
to
perform
the
condition
of
the
true
covenant
:
and
their
right
to
the
external
priviledges
of
the
confederat
,
doth
remain
still
in
some
sort
▪
even
when
they
are
inter-dyted
from
the
honourable
possession
thereof
by
excommunication
:
For
,
the
Apostle
teacheth
us
,
that
the
excommunicat
remain
,
as
to
their
ecclesiastick
state
,
(
albeit
not
as
to
their
present
ecclesiastick
condition
)
citizens
and
members
of
the
Church
,
and
subject
to
Jurisdiction
ecclesiastick
,
and
to
Christs
discipline
;
because
when
they
are
judged
,
and
are
under
censure
,
they
are
said
to
be
within
the
Kirk
,
and
not
without
it
,
1
Cor.
5.
12.
What
have
I
to
do
to
judge
also
them
that
are
without
?
do
not
ye
judge
them
that
are
within
?
And
these
that
were
delivered
unto
Sathan
,
as
to
their
present
external
condition
,
remained
notwithstanding
,
as
to
their
external
state
,
the
domesticks
of
God
,
under
the
discipline
of
God's
house
,
and
were
pressed
by
the
censure
laid
on
them
,
to
learn
to
cease
from
their
sinfull
course
,
and
specially
from
these
faults
for
which
they
were
censured
and
corrected
by
their
excommunication
,
1
Tim.
1.
20.
Hymeneus
and
Alexander
were
given
over
to
Sathan
,
that
they
might
learn
not
to
blaspheme
;
that
is
,
that
being
humbled
and
brought
to
repentance
they
might
return
to
the
acknowledgement
of
the
truth
and
to
a
reverent
speaking
of
holy
things
,
and
so
the
right
to
be
counted
brethren
and
members
of
the
Church
(
albeit
under
censure
,
restraint
and
dis-respect
till
they
repented
)
was
not
taken
altogether
from
them
,
even
under
excommunication
;
nor
yet
were
the
private
duties
of
charity
,
due
to
brethren
in
that
fearfull
condition
,
to
be
altogether
denied
unto
them
,
even
when
the
possession
of
the
former
honour
of
blamelesse
brethren
,
was
taken
from
them
;
for
,
the
Apostle
will
have
them
,
albeit
excommunicat
,
to
be
esteemed
still
censured
brethren
,
and
not
looked
upon
as
enemies
,
●
Thess.
3.
14
,
15.
If
any
man
obey
not
our
word
by
this
epistle
,
note
that
man
(
to
wi●
by
putting
the
censure
of
excommunication
on
him
)
and
have
no
company
with
him
,
that
he
may
be
ashamed
▪
yet
count
him
not
as
an
enemy
,
but
admonish
him
as
a
brother
;
and
this
is
so
much
the
more
carefully
to
be
observed
,
that
the
constitution
of
the
visible
Church
of
such
and
such
members
,
and
the
use
of
excommunication
may
be
the
better
understood
:
least
the
excommunicat
,
being
over-burdened
by
the
sharpness
of
the
censure
,
should
seem
to
themselves
altogether
excluded
from
Church-society
,
and
so
despair
of
returning
to
the
full
possession
of
their
priviledges
,
but
might
know
,
that
the
right
of
citizens
of
the
city
of
God
,
was
reserved
unto
them
,
and
was
to
be
restored
by
way
of
possession
after
their
repentance
,
and
that
they
were
not
cut
off
from
the
Christian
charity
of
the
brethren
,
no
not
when
they
were
lying
under
the
sentence
,
that
they
might
so
much
the
sooner
return
to
repentance
and
to
the
possession
of
their
Ecclesiastick
honour
.
Obj.
But
here
there
ariseth
a
greater
doubt
and
objection
,
how
,
and
upon
what
reason
God
doth
require
the
condition
of
faith
,
which
men
cannot
perform
,
except
it
be
given
of
God
,
as
the
Apostle
testifieth
,
Ephes.
2.
8.
you
are
saved
of
grace
by
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
?
Ans.
The
equity
of
the
duty
required
,
doth
not
depend
upon
mens
present
power
or
strength
,
of
whom
the
condition
is
required
,
but
upon
this
ground
,
that
ability
was
given
to
Adam
,
and
to
his
posterity
in
him
:
for
,
all
injoyned
service
,
and
so
the
duty
of
believing
in
Christ
,
is
founded
upon
mans
naturall
obligation
to
obey
the
morall
law
;
for
,
by
vertue
of
the
first
command
,
Adam
was
bound
,
and
we
in
him
,
not
only
to
believe
the
word
of
God
already
revealed
unto
him
,
but
to
believe
also
every
word
of
God
to
be
revealed
,
and
he
was
bound
to
give
unto
God
the
glory
of
all
his
attributes
,
not
only
of
these
which
already
did
shew
forth
themselves
in
his
works
,
but
also
of
these
attributes
,
which
as
yet
did
not
put
forth
themselves
in
actuall
exercise
:
for
as
it
cannot
be
denied
,
that
man
was
bound
to
give
God
the
glory
of
his
avenging
justice
,
upon
his
threatning
to
inflict
the
punishment
of
death
in
case
man
should
sin
,
albeit
he
could
not
see
the
execution
of
it
before
he
fell
;
So
also
it
is
manifest
,
he
was
bound
to
give
God
the
glory
of
his
goodnesse
and
mercy
,
albeit
no
object
of
shewing
mercy
was
yet
to
be
found
:
and
that
partly
,
because
it
was
his
duty
to
give
the
glory
of
all
perfections
unto
God
,
whereof
mercy
is
one
;
and
partly
,
upon
the
experience
he
had
of
Gods
manifested
goodnesse
in
his
creation
,
and
Gods
making
a
covenant
with
him
about
eternall
life
,
upon
so
easie
and
equitable
tearms
:
upon
the
same
ground
,
even
after
the
fall
,
Adam
was
bound
not
to
despair
,
nor
flye
,
nor
hide
himself
from
God
,
from
whom
it
was
impossible
he
could
escape
.
It
cannot
then
be
reasonably
denied
,
but
man
by
the
law
of
nature
,
is
bound
to
give
credit
to
God
when
he
speaketh
,
and
bound
to
trust
in
God
when
He
offereth
himself
as
a
friend
and
a
father
to
him
,
and
when
God
bids
him
seek
his
face
,
he
is
bound
to
obey
him
,
and
seek
his
face
,
and
to
follow
after
more
and
more
near
communion
with
him
.
It
is
true
indeed
,
that
Adam
in
his
integrity
,
could
not
formally
and
actually
believe
in
God
as
a
Redeemer
:
partly
,
because
this
mystery
was
not
yet
revealed
;
partly
,
because
he
,
not
having
yet
sinned
,
had
not
need
of
a
Redeemer
or
of
remission
of
sin
;
but
yet
,
the
power
and
ability
of
believing
in
God
,
according
as
God
should
let
forth
his
will
,
and
the
power
to
adhere
unto
God
,
and
rest
on
his
goodnesse
and
good-will
,
was
given
to
man
in
his
creation
:
for
,
this
perfection
was
a
part
of
the
image
of
God
,
wherein
man
was
created
,
even
as
the
habit
of
shewing
mercy
on
the
miserable
(
though
such
an
object
was
not
to
be
found
,
while
man
continued
in
the
state
of
innocency
)
was
a
part
of
that
original
holinesse
in
him
;
and
if
this
ground
hold
not
,
sinners
by
their
sinning
once
,
should
make
themselves
free
to
sin
for
ever
after
,
and
exempt
themselves
from
all
the
duties
of
the
morall
law
,
upon
this
pretence
,
that
they
were
unable
to
give
obedience
to
it
,
which
is
most
unreasonable
.
And
,
2.
Because
the
hearers
of
the
Gospel
esteem
themselves
able
to
perform
the
condition
of
the
covenant
of
grace
offered
,
and
to
believe
in
Christ
,
yea
and
to
give
credit
,
or
not
,
to
what
is
preached
unto
them
,
as
they
see
reason
;
is
it
not
equitable
then
to
put
all
men
to
it
,
who
judge
themselves
able
to
perform
what
is
required
;
to
the
end
that
after
experience
,
and
tryall
taken
of
themselves
,
they
should
either
acknowledge
their
naturall
inability
to
believe
in
Christ
,
and
so
go
seek
of
God
the
gift
of
faith
,
or
else
be
destitute
of
all
excuse
,
if
they
shall
not
do
what
they
conceive
and
professe
themselves
able
to
do
?
Thirdly
,
it
is
equitable
to
crave
faith
from
them
who
are
able
to
promise
morally
the
obedience
of
faith
,
and
are
able
to
use
the
externall
means
leading
unto
true
faith
;
for
,
the
Lord
Himself
followed
this
way
in
his
covenanting
with
the
Israelites
,
Exod.
19.
where
the
Lord
propounds
the
condition
of
the
covenant
,
and
promiseth
to
be
their
God
,
if
they
should
hearken
to
His
voice
,
vers.
5.
6.
the
people
did
accept
the
condition
,
and
undertook
to
perform
it
,
vers.
7.
8.
and
upon
these
tearms
the
covenant
was
made
with
them
morally
,
in
an
externall
way
,
which
did
bind
the
obligation
fast
upon
them
.
Fourthly
,
by
preaching
of
the
covenant
of
grace
,
God
doth
ordinarly
bestow
grace
,
and
grace
for
grace
,
on
the
redeemed
in
a
time
acceptable
;
and
in
craving
the
condition
,
the
Lord
giveth
grace
to
accept
the
condition
,
and
to
perform
it
;
and
this
course
is
very
sutable
to
Gods
soveraignty
or
supremacy
,
sutable
to
His
wisdom
and
his
justice
,
and
sutable
to
the
freedom
of
his
grace
:
for
,
it
becometh
the
absolute
supremacy
of
God
,
and
the
liberty
of
His
most
holy
▪
will
,
to
send
the
Gospel
only
to
whom
He
will
;
it
becometh
his
wisdom
,
where
ever
He
doth
send
the
Gospel
,
to
make
offer
of
grace
indifferently
to
all
the
hearers
,
whether
elect
or
reprobat
,
that
all
may
be
tryed
,
whether
they
please
to
receive
the
offer
or
not
;
It
becometh
his
justice
to
withhold
grace
from
such
as
refuse
the
offer
of
it
;
and
it
becometh
his
wisdom
,
mercy
▪
grace
,
truth
and
justice
,
both
to
exact
from
the
elect
,
for
whom
Christ
did
satisfie
,
the
performance
of
the
condition
of
the
covenant
,
and
in
the
mean
time
,
by
the
offer
of
grace
,
to
make
them
sayingly
to
believe
,
using
the
command
of
believing
in
Christ
for
a
fit
mean
to
beget
faith
:
hence
it
is
,
that
saving
faith
is
given
only
to
the
elect
;
which
faith
therefore
,
is
called
the
faith
of
the
elect
,
Tit.
1.
1.
Hence
it
is
,
that
the
elect
are
called
heirs
of
the
promises
,
Gal.
3.
29.
and
children
of
the
p●omise
,
Heb.
6.
17.
partly
,
because
they
are
the
children
promised
to
be
broughin
to
Christ
,
Isa.
53.
10.
partly
,
because
by
the
promi●ses
they
are
regenerat
to
a
new
life
,
and
by
believing
in
Christ
,
they
obtain
righteousnesse
and
eternall
life
:
for
,
1.
Pet.
1.
23.
they
are
called
begotten
again
,
not
of
corruptible
seed
,
but
of
the
incorruptible
seed
of
the
word
of
God
.
Quest.
If
it
be
asked
,
since
faith
is
so
necessary
,
what
is
the
object
of
faith
?
Ans.
We
answer
,
the
truth
of
God
revealed
in
Scripture
,
or
God
speaking
in
Scripture
,
and
promising
eternall
life
upon
conditions
holden
forth
in
these
promises
:
among
these
promises
,
some
pertain
to
the
covenant
of
works
,
such
as
,
Gal.
3.
12.
do
this
and
live
:
and
,
Matth.
19.
17.
If
thou
wilt
enter
into
life
,
keep
the
commandments
;
and
sundry
other
particular
promises
of
blessings
,
both
spirituall
and
temporall
annexed
unto
the
promulgation
of
the
Law
;
which
promises
do
serve
to
encourage
them
to
make
good
their
undertaking
if
they
be
able
,
as
they
conceive
they
are
,
and
to
humble
them
when
they
shall
find
by
experience
,
that
neither
threatning
nor
promises
can
make
them
to
fulfill
that
law
.
Beside
the
promises
annexed
to
the
covenant
of
works
,
there
are
other
promises
,
which
pertain
to
the
covenant
of
reconciliation
,
and
tend
to
the
making
men
embrace
the
covenant
of
grace
,
and
to
continue
therein
,
such
as
these
which
are
propounded
in
the
Gospel
,
for
giving
unto
the
believer
all
the
sure
mercies
of
David
,
and
the
benefits
purchased
by
Christ
.
And
of
this
sort
,
some
are
more
generall
,
some
more
speciall
▪
some
of
them
belong
to
this
life
,
some
of
them
to
the
life
to
come
:
for
,
true
godlynesse
comprehending
faith
and
the
fruits
of
it
,
hath
the
promises
both
of
this
life
,
and
of
the
life
to
come
:
of
all
these
promises
,
the
foundation
and
fountain
is
the
covenant
of
Redemption
(
whereof
we
have
spoken
,
Chap.
4.
)
wherein
Christ
promiseth
to
the
Father
to
do
his
will
,
and
the
Father
promiseth
to
Christ
as
Mediatour
and
head
of
the
Church
,
in
favours
of
the
redeemed
,
that
he
shall
see
his
seed
and
be
satisfied
,
and
the
pleasure
of
▪
the
Lord
shall
prosper
in
his
hand
:
upon
this
covenant
of
Redemption
,
all
the
promises
,
made
to
the
Church
,
do
depend
,
whether
they
be
absolute
promises
,
whether
conditional
promises
,
whether
qualified
promises
,
which
are
like
unto
conditionall
.
Absolute
promises
we
call
(
for
example
)
such
as
do
promise
absolutely
the
taking
away
the
heart
of
stone
and
the
conversion
of
the
Elect
,
and
their
perseverance
and
salvation
,
Ier.
31.
31
,
32.
&c.
and
32.
ver.
40.
Such
are
the
promises
of
gathering
,
edifying
propagating
and
perpetuating
of
the
Christian
Church
to
the
worlds
end
,
as
Math.
16.
18.
Upon
this
rock
I
will
build
my
Church
,
and
the
gates
of
hell
shall
not
prevail
against
it
.
Which
sort
of
promises
,
do
serve
to
move
men
to
come
and
embrace
Christ
;
and
after
men
have
fled
to
Christ
,
in
whom
all
the
promises
are
Yea
and
Amen
,
the
believer
may
make
application
and
comfortable
use
of
all
the
precious
promises
of
righteousness
and
eternal
life
,
set
forth
in
the
Gospel
.
Conditionall
promises
are
such
,
as
make
offer
of
Christ
and
reconciliation
to
the
hearers
of
the
Gospel
,
upon
this
condition
,
that
in
the
sense
of
sin
and
fear
of
wrath
,
they
●lye
to
Christ
as
the
only
and
sufficient
remedy
of
sin
and
misery
.
Qualified
promises
like
unto
conditionall
,
are
these
that
have
in
them
some
qualification
of
the
person
who
is
already
a
believer
,
and
do
seem
to
make
that
qualification
or
designation
of
the
believer
to
be
a
condition
of
the
blessing
promised
therein
:
which
promises
,
if
they
be
well
considered
do
pre-suppone
the
qualified
person
,
to
whom
the
promise
is
made
,
to
be
both
a
believer
and
also
to
be
evidently
endued
with
the
named
quality
;
as
for
example
,
Math.
5.
Blessed
are
the
mercifull
,
the
peace-maker
,
the
meek
,
the
mourners
,
the
poor
,
the
sufferer
of
persecution
for
the
Gospel
,
or
for
Christ
,
&c.
which
vertues
,
if
the
person
be
not
a
believer
in
Christ
,
do
as
yet
signifie
nothing
in
him
,
nor
do
not
intitle
the
man
to
this
Gospel-blessedness
;
and
being
the
designations
of
believers
,
they
give
the
persons
endued
therewith
,
encouragment
to
go
on
and
encrease
in
that
grace
and
all
other
graces
,
that
they
may
thereby
more
and
more
give
evidence
of
their
being
reall
believers
:
Such
also
are
the
promises
which
are
made
to
the
confident
waiters
on
God
,
rejoycers
in
God
,
lovers
and
fearers
of
God
,
&c.
In
which
promises
,
grace
for
grace
to
be
derived
out
of
the
fulness
of
Christ
,
is
promised
to
the
believer
.
Some
promises
design
fit
persons
to
enter
in
covenant
,
and
do
invite
them
to
come
to
Christ
,
Such
as
are
,
come
unto
me
all
ye
that
are
weary
and
heavy
loaden
,
Math.
11.
28.
And
Ho!
every
one
that
thirsts
,
come
to
these
waters
,
&c.
Isa.
55.
And
besides
these
promises
which
contain
the
condition
of
the
covenant
,
made
to
them
who
embrace
the
condition
,
and
do
already
believe
,
such
as
is
,
they
that
believe
in
me
,
shall
not
perish
,
but
shall
inherit
eternall
life
;
there
are
also
promises
conditional
,
serving
to
make
men
who
profess
faith
in
Christ
to
be
reall
and
stedfast
in
the
covenant
wherein
they
are
at
least
outwardly
,
and
solemnly
entered
,
such
as
,
Ioh.
15.
7
,
10.
If
ye
abide
in
me
,
and
my
words
abide
in
you
,
ye
shall
ask
what
ye
will
,
and
it
shall
be
done
unto
you
,
and
if
ye
keep
my
commands
,
ye
shall
abide
in
my
love
,
&c.
And
,
Ioh.
12.
26.
If
any
man
serve
me
,
him
will
my
father
honour
;
and
,
Ioh.
14.
21.
he
that
loveth
me
▪
shall
be
loved
of
my
father
;
and
I
will
love
him
and
manifest
my self
unto
him
.
Obj.
Seing
it
is
certain
,
that
the
condition
of
the
covenant
of
grace
,
is
not
the
doing
of
one
or
moe
works
,
but
faith
receiving
Christ
offered
,
without
respect
to
our
works
,
as
any
part
of
the
condition
;
and
seing
the
condition
of
the
covenant
,
is
not
the
having
,
or
exercising
of
such
and
such
vertues
,
but
the
receiving
of
Christ
through
faith
unto
righteousness
and
eternal
life
,
by
the
man
who
hath
renounced
all
confidence
in
his
own
works
;
how
cometh
it
to
pass
,
that
such
conditionall
promises
are
made
to
them
that
are
indued
with
,
and
do
exercise
,
such
vertues
?
Ans.
Albeit
the
endeavour
to
work
good
works
,
or
the
exercise
of
such
and
such
vertues
prescribed
by
Christ
,
cannot
be
the
condition
of
the
covenant
(
for
then
no
man
could
close
covenant
with
Christ
till
first
he
shall
find
these
vertues
in
himself
,
and
have
given
proof
of
his
constant
exercise
thereof
)
yet
such
conditional
promises
are
made
use
of
after
a
man
hath
closed
covenant
with
Christ
by
faith
,
as
conditions
required
in
a
true
believer
,
to
evidence
the
sincerity
of
his
faith
.
And
that
because
many
make
pretense
of
their
faith
in
Christ
,
and
yet
do
turn
the
grace
of
God
into
wantonness
,
and
do
no
wayes
set
themselves
to
new
obedience
unto
God
law
,
and
are
no
wayes
careful
to
bring
forth
fruits
suitable
to
professed
repentance
,
but
are
indulgent
to
their
vitious
and
fleshly
lusts
,
and
in
effect
do
renounce
all
endeavour
to
exercise
good
works
in
stead
of
renouncing
a
carnall
confidence
in
good
works
:
Therefore
God
doth
put
the
endeavour
to
exercise
Christian
vertues
on
all
professed
believers
,
as
a
condition
distinguishing
a
sincere
believer
from
an
hypocrit
,
least
any
man
should
please
himself
,
because
he
is
externally
in
the
covenant
of
Grace
,
while
,
it
may
be
,
as
yet
his
faith
is
but
a
dead
faith
,
not
working
by
love
:
Against
which
sort
of
pretended
believers
Iames
(
chap.
2.
)
disputeth
.
Such
conditional
promises
are
directed
toward
them
that
are
outwardly
already
in
covenant
,
and
do
serve
for
these
severall
uses
.
First
,
that
such
as
both
profess
faith
in
Christ
and
are
endeavouring
the
duties
required
in
such
conditionall
promises
,
may
acknowledge
,
that
they
have
obtained
of
the
Lord
grace
for
grace
,
grace
to
believe
and
grace
to
bring
forth
the
fruits
of
faith
.
Secondly
,
that
the
honest
hearted
may
be
encouraged
te
set
upon
these
duties
,
and
may
hope
to
be
furnished
for
them
,
out
of
the
rich
fountain
of
Christs
grace
,
Iohn
,
1.
16.
Thirdly
,
they
serve
to
make
such
as
believe
in
Christ
,
when
they
feel
the
in-lake
of
any
such
commanded
duty
,
or
the
bitter
root
of
any
vice
in
themselves
,
to
humble
themselves
in
the
sense
thereof
,
a●d
to
flye
more
earnestly
to
Christ
the
Redeemer
,
that
first
they
may
be
covered
with
his
righteousness
,
and
then
from
him
receive
the
power
of
the
holy
Ghost
,
to
bring
forth
good
fruits
,
as
he
hath
promised
,
Ioh.
15.
5.
If
ye
abide
in
me
,
ye
shall
bring
forth
much
fruit
.
Fourthly
,
they
serve
to
make
believers
in
Christ
subject
themselves
to
the
order
of
the
operation
of
the
holy
Ghost
who
giveth
grace
for
grace
,
and
worketh
one
grace
before
another
in
his
own
order
,
as
the
foresaid
promises
do
import
Fifthly
,
they
serve
to
stir
up
believers
in
Christ
,
to
the
love
and
exercise
of
such
and
such
vertues
,
in
the
hope
of
the
promised
reward
.
Sixthly
,
they
serve
to
move
believers
to
joyn
one
vertue
to
another
,
for
certifying
themselves
of
their
own
calling
and
election
by
their
growth
therein
,
2
Pet.
1.
3
,
4.
12.
Last
of
all
,
they
serve
to
make
these
who
are
destitute
and
void
of
such
qualifications
,
and
are
careless
to
have
them
,
manifest
to
themselves
and
others
,
that
they
are
blind
,
and
cannot
see
a
far
off
:
and
that
they
have
forgotten
that
they
were
in
baptism
▪
ecclesiastically
purged
form
their
old
sins
,
2
Pet.
1.
9.
Obj.
How
can
this
offer
of
grace
to
all
the
hearers
of
the
Gospel
,
and
the
solemn
making
of
a
covenant
with
all
that
profess
they
do
accept
of
the
offer
,
stand
with
the
doctrine
of
election
of
some
,
and
reprobation
of
others
,
or
,
with
the
doctrine
of
Christs
redeeming
of
the
El●ct
only
,
and
not
of
all
and
every
man
?
Ans.
The
election
of
some
and
reprobation
of
others
,
was
made
clear
of
old
by
Gods
making
offer
of
grace
unto
,
and
covenanting
with
,
one
nation
only
,
and
not
with
any
other
.
Psa.
147.
19
,
20.
He
shewed
his
word
unto
Jacob
,
his
statutes
and
his
judgments
unto
Israel
;
he
hath
not
dealt
so
with
any
nation
,
an●
as
for
his
judgments
they
have
not
known
them
.
2.
And
the
offer
of
grace
to
all
hearers
of
the
Gospel
,
and
covenanting
with
all
that
profess
to
accept
the
offer
,
do
consist
with
the
election
of
some
only
,
as
well
now
as
of
old
when
God
made
a
covenant
externall
and
conditional
with
all
Israel
,
of
whom
the
great
part
were
not
elected
to
life
,
and
of
whom
it
is
said
,
albeit
they
were
in
number
as
the
sand
of
the
sea
,
yet
a
remnant
of
them
only
were
to
be
saved
Isa.
10.
22.
For
,
by
this
course
,
God
was
not
frustrat
of
his
purpose
and
fruit
of
his
covenanting
with
the
mixed
multitude
of
Israelits
;
for
,
the
Elect
by
faith
obtained
righteousness
and
life
,
but
the
rest
were
blinded
,
Rom.
11.
7.
3.
This
common
offer
of
grace
to
all
the
hearers
of
the
Gospel
and
the
making
of
a
morall
covenant
with
all
that
do
profess
that
they
accept
the
offer
,
may
stand
with
the
doctrine
of
Christs
redeeming
the
Elect
only
,
no
less
now
,
then
of
old
,
when
Christ
did
make
offer
of
grace
to
them
that
were
not
his
sheep
,
Ioh.
10.
26.
and
did
receive
sundry
in
among
his
disciples
in
external
covenant
,
who
did
afterward
forsake
him
,
Ioh.
6.
66.
but
yet
he
did
save
,
and
doth
save
all
his
Elect
sheep
whom
the
father
hath
given
unto
him
,
Joh.
10.
65.
And
however
this
doctrine
soundeth
harsh
in
the
ears
of
many
,
when
they
hear
of
any
reprobat
or
not
elected
,
or
when
they
hear
that
Christ
did
not
lay
down
his
life
for
all
and
every
man
,
but
for
the
Elect
only
,
and
proud
men
cannot
submit
themselves
to
the
truth
;
yet
this
doctrine
,
is
found
to
be
most
true
:
for
,
Christ
the
Redeemer
,
teacheth
us
,
Math.
22.
14.
that
many
are
called
and
few
are
chosen
.
And
the
Apostle
teacheth
us
the
same
,
for
(
Rom.
9.
15.
)
he
citeth
Moses
to
prove
the
point
;
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
;
and
,
ver.
18.
God
hath
mercy
on
whom
he
will
have
mercy
,
and
whom
●e
will
he
hardeneth
.
And
the
Evangelist
(
Ioh.
12.
37
,
38
,
39
,
40.
)
teacheth
us
,
that
there
is
a
number
,
to
whom
God
hath
decreed
not
to
give
grace
to
believe
in
Christ
,
albeit
they
shall
hear
him
preached
unto
them
,
from
Isa.
6.
9
,
10.
but
to
the
Elect
only
,
ver.
13.
And
,
chap.
53.
1.
he
teacheth
,
that
few
shall
believe
in
Christ
,
yea
,
none
save
the
Elect
,
to
whom
the
arm
of
the
Lord
shall
be
revealed
.
And
our
Lord
Jesus
teacheth
the
same
,
Ioh.
6.
37
,
44.
that
all
the
Elect
shall
come
to
him
,
and
that
no
moe
then
the
father
shall
powerfully
draw
unto
him
,
can
come
unto
him
.
Obj.
But
there
is
another
forged
way
of
propounding
this
covenant
which
sundry
learned
men
hold
forth
,
who
have
made
many
disciples
and
followers
of
their
opinion
,
because
of
the
seeming
plausibleness
of
their
doctrine
:
wherein
they
teach
,
that
Christ
Jesus
hath
died
not
only
for
all
sorts
of
men
,
but
also
for
all
and
every
man
,
as
well
for
them
that
perish
as
for
them
that
are
saved
;
and
that
albeit
he
hath
not
purchased
righteousness
and
life
eternal
determinatly
to
any
man
,
yet
he
hath
purchased
by
this
universal
redemption
,
power
to
every
mans
free-will
,
to
believe
in
Christ
and
persevere
in
his
obedience
,
without
any
speciall
operation
of
the
holy
Spirit
in
one
more
then
another
.
And
this
power
of
mans
free-will
,
wherewith
every
child
of
Adam
they
say
is
born
,
they
call
by
the
name
of
universall
grace
,
albeit
in
effect
it
is
nothing
but
universall
unrenewed
nature
,
common
to
every
man
.
Ans.
We
answer
,
how
learned
soever
the
teachers
of
such
doctrine
seem
to
be
,
yet
in
this
doctrine
they
are
not
taught
of
God
:
Over
such
mens
learning
and
wisdom
,
Christ
doth
glory
(
Math.
11.
25.
)
saying
▪
I
thank
thee
,
O
father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
to
babes
:
even
so
Father
,
for
so
it
seemed
good
in
thy
sight
.
Therefore
of
such
doctrine
we
say
,
that
it
is
false
,
and
contrair
unto
Scripture
,
how
plausible
so
ever
it
seem
to
proud
sinners
,
yea
it
is
a
mocking
of
Christ
,
and
an
hinderance
of
mens
repentance
and
conversion
unto
God
.
1.
Their
doctrine
is
contrair
to
Scripture
,
because
contrair
to
the
covenant
of
Redemption
wherein
the
Father
and
the
Son
Mediatour
,
are
agreed
upon
the
persons
to
be
redeemed
,
to
wit
,
the
elect
only
,
given
unto
the
Son
to
be
redeemed
;
and
agreed
upon
the
price
of
their
Redemption
,
to
wit
,
the
obedience
of
Christ
,
even
to
the
death
of
the
crosse
;
and
agreed
upon
the
graces
and
gifts
to
be
given
to
the
elect
,
to
wit
,
all
saving
graces
,
as
faith
,
repentance
,
perseverance
,
and
whatsoever
belongs
to
righteousnesse
and
eternall
life
;
and
agreed
upon
the
means
and
way
of
gathering
in
the
redeemed
,
out
of
all
tongues
and
kindreds
and
nations
,
prudently
and
prosperously
,
as
is
proven
from
Scripture
,
Chap.
4.
and
shall
be
more
confirmed
in
the
next
following
chapter
.
2.
Their
doctrine
it
mocketh
Christ
,
because
it
chargeth
Christ
with
folly
in
His
making
covenant
so
,
as
neither
Gods
justice
nor
mans
common
wisdom
,
would
allow
,
to
lay
down
the
price
of
his
blood
,
and
not
be
sure
who
should
be
saved
by
his
blood
,
to
pay
as
much
for
Iudas
as
for
Peter
,
to
redeem
all
and
every
man
,
and
yet
put
the
disposing
of
the
benefit
of
Redemption
,
and
fruit
of
his
death
out
of
his
own
hand
,
into
the
hand
of
mens
free-will
,
to
make
of
it
something
or
nothing
as
they
pleased
;
to
buy
a
possibility
unto
men
to
save
themselves
actually
,
without
the
speciall
grace
of
the
holy
Ghost
,
and
to
cut
himself
off
from
having
the
glory
of
the
actuall
conversion
of
sinners
,
as
far
as
he
is
from
the
blame
of
mens
remaining
in
sin
and
infidelity
;
for
,
they
say
he
hath
purchased
alike
power
to
all
and
every
mans
free-will
,
to
beleeve
or
remain
in
infidelity
as
they
please
;
if
they
use
it
ill
,
bear
they
the
blame
;
if
they
use
it
well
,
they
have
the
praise
.
They
make
him
to
lay
down
his
life
for
all
and
every
man
,
and
to
purchase
unto
all
and
every
one
,
power
to
believe
in
him
,
and
yet
never
to
purpose
to
make
offer
of
the
Gospel
to
the
thousand
part
of
men
.
These
and
many
moe
blemishes
they
cast
by
their
doctrine
upon
the
wisdom
and
power
,
and
grace
of
our
Lord
Jesus
,
who
is
infinitely
wise
and
holy
in
all
his
doings
.
3.
This
doctrine
is
a
great
hinderance
of
mens
repentance
and
conversion
unto
God
,
and
to
the
exercise
of
all
holy
duties
;
for
,
whosoever
believeth
this
their
doctrine
,
he
cannot
renounce
nor
deny
his
own
wit
,
worth
,
and
ability
,
that
he
may
come
humbly
unto
Christ
and
follow
him
,
but
he
must
stand
to
this
conceit
of
himself
,
which
this
doctrine
teacheth
him
:
yea
,
such
a
man
cannot
say
to
God
in
humble
and
hearty
prayer
,
open
mine
eyes
,
that
I
may
behold
the
wonders
of
thy
Law
,
and
teach
me
thy
statutes
;
he
cannot
in
earnest
say
with
David
,
incline
my
heart
to
thy
testimonies
,
and
not
unto
covetousnesse
:
for
,
he
hath
(
in
his
conceit
)
this
power
of
free-will
in
himself
,
by
common
gift
to
every
man
,
he
cannot
heartily
thank
God
(
if
he
seem
to
himself
to
do
any
good
)
for
giving
him
both
to
will
and
to
do
of
his
good
pleasure
;
for
,
this
he
hath
in
his
own
hand
,
as
this
deceitfull
doctrine
perswadeth
him
.
Obj.
But
some
there
are
who
maintain
the
decree
of
Redemption
,
and
covenant
between
God
and
Christ
(
which
in
substance
,
is
one
with
the
decree
)
to
be
absolute
,
concerning
the
powerfull
and
invincible
conversion
,
perseverance
and
salvation
of
the
elect
;
but
concerning
the
rest
of
the
world
,
they
tell
us
of
a
conditionall
decree
of
saving
every
one
who
shall
believe
in
Christ
Jesus
,
which
doth
make
some
difference
from
what
is
said
before
.
Ans.
There
is
indeed
an
offer
to
be
made
to
all
the
hearers
of
the
Gospel
,
to
whom
God
in
his
providence
doth
send
his
messengers
,
who
are
appointed
to
make
offer
of
peace
and
reconciliation
through
Christ
,
upon
condition
of
hearty
receiving
it
,
even
to
such
as
the
Lord
knoweth
will
reject
the
offer
altogether
;
against
whom
,
his
sent
messengers
,
are
to
shake
off
the
dust
of
their
feet
,
for
a
witnesse
against
them
,
Matth.
10.
13.
14.
15.
which
accordingly
was
done
by
Paul
and
Barnabas
,
Acts
,
13.
46.
51.
and
our
Lord
made
offer
of
himself
to
his
covenanted
people
the
Jews
,
who
did
not
receive
him
,
Ioh.
1.
11
,
12.
and
this
is
to
be
done
according
to
one
of
the
articles
of
the
covenant
of
Redemption
,
concerning
the
prudent
way
and
maner
of
Christs
singling
forth
his
own
elect
,
from
the
rest
of
the
world
;
But
this
doth
no
wayes
import
,
or
infer
,
an
universall
conditionall
Redemption
or
any
conditionall
decree
of
God
:
for
,
there
is
a
vast
difference
between
a
conditionall
decree
of
God
,
and
a
decree
for
bringing
about
Gods
purpose
,
by
offering
peace
unto
men
upon
a
condition
.
A
conditionall
decree
presupposeth
,
that
God
is
not
resolved
what
to
do
about
them
to
whom
he
shall
make
offer
of
peace
upon
condition
,
but
that
he
doth
suspend
the
determination
of
his
own
will
,
till
the
offer
be
made
,
and
the
man
hath
refused
or
accepted
of
the
condition
propounded
unto
him
;
which
sort
of
decree
cannot
be
in
God
,
to
whom
are
known
all
his
own
works
,
and
all
mens
works
from
the
beginning
,
Acts
,
15.
18.
and
who
doth
all
things
according
to
the
determinat
counsell
of
his
own
will
,
Ephes.
1.
11.
But
a
decree
to
offer
peace
,
upon
condition
of
believing
in
Christ
,
is
a
wise
mean
both
of
hiding
and
executing
his
own
secret
decree
,
and
puting
the
persons
to
whom
he
makes
the
offer
unto
tryall
;
that
after
the
drawing
forth
of
the
naturall
enimity
and
backwardnesse
,
which
is
in
all
men
to
come
unto
Christ
,
till
they
be
drawn
by
God
,
He
may
have
mercy
on
whom
He
will
,
and
take
the
refuse
at
the
hands
of
others
for
the
glory
of
His
justice
and
grace
,
according
as
He
hath
determined
in
Himself
.
The
one
way
determineth
man
,
as
God
willeth
;
the
other
way
determineth
God
,
as
man
willeth
.
Moreover
such
a
conditionall
decree
concerning
all
the
rest
of
mankind
,
beside
the
elect
,
is
inconsistent
with
the
Scripture
,
and
the
way
of
Gods
dispensation
toward
the
most
part
of
mankind
:
for
,
it
was
not
Gods
purpose
to
make
the
offer
of
grace
,
upon
condition
of
believing
in
Christ
,
to
all
and
every
man
,
Psal.
147.
19.
20.
He
sheweth
his
word
unto
Iacob
,
His
statutes
and
His
judgments
unto
Israel
,
He
hath
not
done
so
with
any
nation
.
And
as
for
His
judgments
they
have
not
known
them
.
This
same
doth
Moses
insinuat
,
Deut.
4.
7
,
8.
and
for
his
dispensation
,
experience
in
all
ages
sheweth
,
that
the
grace
of
the
Gospel
,
is
not
offered
to
all
and
every
one
,
and
so
they
cannot
be
said
to
refuse
the
condition
,
who
never
have
the
offer
of
grace
upon
condition
;
for
,
our
Lord
giveth
us
ground
so
to
reason
,
speaking
of
them
who
should
refuse
the
offer
of
the
Gospel
,
Iob.
15.
22.
if
I
had
not
come
and
spoken
unto
them
,
they
had
not
had
sin
,
(
to
wit
,
the
guiltinesse
of
rejecting
the
offer
made
in
the
Gospel
)
but
now
they
have
no
cloak
for
their
sin
.
Wherein
also
he
giveth
a
reason
wherefore
the
offer
is
made
to
them
,
whom
he
knew
would
refuse
the
offer
,
to
wit
,
that
they
may
be
rendered
inexcusable
,
and
be
without
the
cloak
or
pretence
of
this
alleageance
,
that
if
they
had
gotten
the
offer
,
then
would
they
have
believed
and
repented
:
for
,
this
is
the
pride
of
Adams
posterity
,
they
conceive
they
can
believe
and
obey
God
,
if
he
shall
be
pleased
to
reveal
His
will
to
them
.
And
this
is
sutable
to
the
covenant
of
Redemption
;
which
,
because
it
was
not
made
for
the
saving
of
all
and
every
man
,
therefore
it
was
not
Gods
purpose
to
reveal
his
Gospel
,
and
make
offer
of
his
grace
to
all
and
every
one
,
but
out
of
all
sorts
of
men
to
call
effectually
the
elect
,
sending
the
Gospel
where
they
live
,
or
bringing
them
to
the
place
where
the
Gospel
is
preached
,
that
the
predestinat
might
be
of
purpose
effectually
called
,
and
justified
and
sanctified
and
saved
,
Rom.
8.
28
,
30.
and
because
the
elect
and
predestinat
were
to
live
in
the
civil
society
of
the
rest
of
the
world
,
it
was
agreed
and
decreed
,
that
the
offer
of
the
Gospel
,
should
be
made
to
all
indifferently
where
God
should
send
his
messengers
,
because
God
had
determined
to
bring
about
the
salvation
of
the
elect
,
so
wisely
and
holily
,
as
none
of
the
hearers
of
the
Gospel
should
be
stumbled
,
or
hindered
from
embracing
the
offer
made
to
all
the
hearers
indifferently
,
without
letting
any
man
know
of
his
election
,
till
he
have
received
Christ
offered
to
him
and
other
self-condemned
sinners
,
or
declaring
any
man
reprobat
in
particular
,
to
whom
he
maketh
offer
of
grace
.
Obj.
But
except
we
grant
an
universal
redemption
and
the
universal
grace
(
as
they
call
it
)
of
the
power
of
free-will
to
all
and
every
man
,
how
shall
we
satisfie
our selves
about
Gods
dispensation
toward
them
,
who
live
without
the
Church
,
strangers
and
aliens
from
the
commonwealth
of
Israel
?
Ans.
As
for
the
elect
among
them
,
either
they
shall
be
brought
to
the
hearing
of
the
Gospel
where
it
is
preached
,
or
the
Gospel
shall
be
sent
unto
them
where
they
do
live
;
and
for
the
rest
,
the
Lord
dealeth
with
them
on
the
terms
of
the
covenant
of
works
,
the
power
of
keeping
whereof
,
albeit
they
have
lost
in
Adam
,
yet
they
are
not
loosed
from
the
obligation
and
penalty
of
violating
thereof
,
and
even
they
have
not
laid
aside
the
proud
opinion
of
their
ability
to
follow
vertue
,
and
●shew
vice
as
they
please
.
And
the
course
which
God
followeth
concerning
them
,
the
Apostle
sheweth
us
,
Rom.
2.
12
,
13
,
14
,
15.
As
many
as
have
sinned
without
the
written
law
(
saith
he
)
shall
perish
without
the
law
,
&c.
for
,
when
the
gentiles
which
have
not
the
law
(
to
wit
,
the
written
law
given
to
the
Church
)
do
by
nature
the
things
of
the
law
;
these
having
not
the
law
,
are
a
law
to
themselves
.
Obj.
But
if
the
doctrine
of
redemption
of
the
elect
only
unto
life
,
be
maintained
,
and
power
of
free-will
to
believe
and
obey
the
Gospel
,
be
not
given
to
every
man
,
specially
of
these
that
have
the
offer
of
the
Gospel
,
and
that
without
any
speciall
operation
of
the
holy
Ghost
,
how
can
it
be
said
,
that
God
dealeth
justly
,
in
earnest
and
fairly
,
with
miserable
sinners
,
when
he
exhorts
,
requests
and
obtests
all
that
hear
the
Gospel
,
to
come
to
Christ
,
and
persevere
in
obedience
of
the
faith
,
when
he
knoweth
that
none
of
them
have
power
to
believe
or
obey
,
and
that
to
many
of
them
he
hath
no
purpose
ever
to
give
grace
to
repent
and
believe
that
they
may
be
saved
?
Ans.
First
,
what
can
the
patrons
of
the
power
of
mens
free-wil
,
speak
against
the
justice
and
goodnesse
of
God
▪
when
they
hear
his
complaint
against
Israel
,
Psal.
81.
8
,
9
,
10.
&c.
Hear
O
my
people
,
and
I
will
testifie
unto
thee
O
Israel
,
if
thou
wilt
hearken
unto
me
,
there
shall
be
no
strange
God
in
thee
,
neither
shalt
thou
worship
any
strange
god
;
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
;
open
thy
mouth
wide
,
and
I
will
fill
it
;
but
my
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
,
So
I
gave
them
up
to
their
own
hearts
lust
,
and
they
walked
in
their
own
counsels
.
What
can
they
say
against
Gods
justice
and
fair
dealing
,
when
he
,
having
drawn
forth
to
light
,
by
his
long
continued
preaching
of
his
word
,
the
obstinat
enimity
of
the
reprobat
multitude
against
him
,
opened
up
his
decree
against
all
that
sort
in
the
sad
message
committed
to
Isaiah
,
Chap.
6.
9
,
10.
Go
and
tell
this
people
,
hear
ye
indeed
,
and
understand
not
;
see
ye
indeed
,
but
perceive
not
:
make
the
heart
of
this
people
fat
,
and
make
their
ears
heavy
,
and
shut
their
eyes
,
least
they
see
with
their
eyes
,
and
hear
with
their
ears
,
and
understand
with
their
heart
,
and
convert
and
be
healed
,
vers.
13.
yet
there
shall
be
a
tenth
part
,
the
holy
seed
,
(
to
wit
,
the
elect
)
shall
be
the
substance
thereof
?
And
of
this
prophesie
use
is
made
,
when
the
multitude
of
misbelievers
was
like
to
obscure
the
glory
of
Christ
,
Iob.
12.
37
,
38.
to
42.
they
heard
the
offer
of
grace
preached
by
Christ
himself
,
and
saw
his
manifold
wonders
,
yet
they
believed
not
,
neither
could
they
believe
,
because
God
had
rejected
them
▪
as
Iohn
doth
prove
from
the
prophesie
of
Isaiah
.
Secondly
,
Is
it
not
fair
dealing
,
when
the
Lord
professeth
,
that
his
word
shall
be
preached
,
and
his
wonders
manifested
(
for
the
elects
cause
,
albeit
they
were
but
as
a
tenth
part
)
to
a
cursed
and
reprobat
multitude
,
who
should
hear
and
see
without
his
blessing
,
and
in
his
dispensation
,
doth
in
effect
as
he
hath
professed
?
As
it
is
a
reasonable
answer
of
a
husband
man
and
Gardener
to
his
child
,
asking
him
,
why
he
beats
the
whole
sheaf
and
watereth
all
the
Garden
,
seing
the
sheaf
is
most
part
straw
and
chaff
,
and
the
garden
full
of
weeds
,
to
say
to
his
child
,
that
he
beats
the
sh●af
,
that
he
may
sever
the
corn
from
the
straw
and
chaff
,
and
that
he
watereth
the
ground
,
where
herbs
and
weeds
do
grow
together
,
that
he
may
make
both
to
come
up
above
ground
,
and
after
that
,
may
pull
out
the
weeds
,
and
foster
the
herbs
for
the
masters
use
?
So
it
is
a
reasonable
answer
to
such
as
cavil
against
the
preaching
of
the
Gospel
,
to
a
mixed
multitude
of
elect
and
reprobat
,
to
say
that
the
Gospel
is
preached
to
both
,
for
the
conversion
of
the
elect
,
and
bringing
to
light
the
hatred
of
the
reprobat
against
God
,
and
the
offer
of
his
grace
.
Thirdly
,
we
grant
the
Lord
knoweth
mens
wickednesse
and
inability
to
obey
his
commands
,
and
their
naturall
enimity
against
him
;
but
he
knoweth
also
,
that
all
men
by
nature
are
proud
and
puffed
up
with
the
conceit
of
their
own
wisdom
and
righteousnesse
,
and
ability
,
so
as
they
will
not
acknowledge
their
sinfulnesse
,
nor
be
sensible
of
their
misery
and
danger
of
perdition
,
but
do
entertain
a
high
esteem
and
opinion
of
themselves
,
and
in
speciall
this
,
that
they
love
God
above
all
things
,
and
that
they
can
do
any
thing
commanded
,
at
least
in
such
a
measure
as
may
reasonably
satisfie
God
,
as
is
to
be
seen
in
the
example
of
the
Israelits
undertaking
,
Exod.
19.
therefore
,
God
,
in
His
wisdom
before
he
convert
any
man
,
doth
pull
down
this
false
conceit
,
by
putting
his
ability
to
proof
by
the
preaching
of
the
law
,
to
the
intent
,
that
as
the
Lord
knoweth
what
is
in
man
,
so
man
may
know
it
also
both
in
his
own
and
other
mens
experience
:
and
this
is
brought
to
light
yet
more
clearly
by
the
preaching
of
the
Gospel
,
wherein
albeit
God
make
the
precious
offer
of
life
and
salvation
to
every
hearer
of
the
Gospel
,
if
he
will
acknowledge
his
sin
,
and
betake
himself
to
Christ
;
yet
no
man
of
himself
will
either
believe
or
receive
the
offer
,
but
will
go
on
in
his
own
counsell
and
wayes
,
till
God
by
his
grace
convert
him
.
This
sicknesse
is
common
both
to
the
elect
and
the
reprobat
,
but
when
the
naturall
perversnesse
of
both
is
manifested
,
God
cometh
and
maketh
the
difference
of
the
one
from
the
other
,
out
of
his
meer
grace
,
by
drawing
the
elect
powerfully
to
Christ
and
letting
the
rest
go
on
to
their
own
perdition
in
his
righteous
judgment
.
And
our
Lord
doth
so
expound
the
mater
,
Ioh.
8.
47.
He
that
is
of
God
,
heareth
Gods
words
;
ye
therefore
hear
them
not
,
because
ye
are
not
of
God
.
Fourthly
,
the
Lord
professeth
plainly
,
that
in
the
dispensation
of
his
word
and
works
of
providence
,
he
intendeth
the
tryall
of
men
,
and
the
discovery
of
their
hearts
to
themselves
and
to
others
;
and
what
fairer
dealing
can
there
be
then
this
?
for
,
Exod.
16.
4.
He
tells
them
,
that
he
will
rain
down
Manna
upon
them
,
to
prove
them
,
whither
they
will
walk
in
his
law
or
not
:
and
,
Exod.
20.
20.
He
tells
them
,
he
will
give
them
his
law
and
preaching
of
his
word
,
to
prove
them
,
that
his
fear
might
be
before
them
:
and
,
Deut.
8.
2.
that
the
dispensation
of
his
providence
toward
them
,
all
the
fourty
years
in
the
wildernesse
,
was
to
humble
them
,
and
to
prove
them
,
to
know
what
was
in
their
heart
,
whether
they
would
keep
his
commands
or
not
:
and
,
Deut.
13.
1
,
2
,
3.
that
he
would
suffer
false
prophets
to
arise
among
them
,
to
prove
them
,
and
to
try
whether
they
would
love
the
Lord
their
God
with
all
their
heart
.
And
to
this
same
intent
,
we
are
advertised
,
that
Christ
should
be
not
only
a
tryed
stone
,
but
also
a
stone
for
tryall
,
set
for
the
ruine
of
some
,
and
raising
up
of
other
some
,
Isa.
28.
16
,
17.
and
,
8.
14.
compared
with
Luke
,
2.
34
,
35.
for
,
by
this
maner
of
dispensation
▪
the
Lord
maketh
manifest
,
that
both
the
elect
and
reprobat
are
concluded
under
sin
and
unbelief
of
themselves
▪
and
that
no
man
can
come
to
Christ
,
except
the
Father
draw
him
,
that
he
may
have
mercy
on
whom
he
will
have
mercy
.
And
this
maner
of
probation
of
men
by
a
common
offer
of
grace
unto
all
,
is
a
part
of
that
prudence
,
whereby
Christ
,
by
his
conditionall
promises
and
exhortations
,
and
the
preaching
of
the
Gospel
to
all
hea●ers
,
maketh
all
these
that
are
outwardly
called
,
to
be
without
excuse
,
and
fisheth
forth
the
elect
out
of
the
sea
of
sin
and
misery
,
and
out
of
the
society
of
those
that
perish
:
of
which
prudence
,
Isaiah
speaketh
,
chap.
52.
13.
Behold
,
my
servant
shall
deal
prudently
and
prosper
,
and
be
extolled
,
and
be
very
high
.
Wherefore
this
wisdom
of
God
in
converting
the
elect
,
without
giving
cause
of
stumbling
unto
any
of
the
rest
,
is
rather
to
be
admired
and
praised
,
then
to
be
disputed
against
,
as
we
are
taught
,
Rom.
11.
33
,
34
,
35
,
36.
O
the
depth
of
the
riches
,
both
of
the
wisdom
and
knowledge
of
God
,
how
unsearchable
are
his
judgments
,
and
his
wayes
past
finding
out
?
Obj.
But
for
all
this
,
the
carnall
wisdom
of
proud
men
is
such
▪
as
neither
is
it
subject
to
God
,
nor
indeed
can
be
,
but
standeth
in
hostile
enimity
against
him
,
and
will
not
be
quiet
,
but
when
it
heareth
what
is
said
,
Rom.
9.
18.
that
God
will
have
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
,
will
say
,
as
it
is
,
vers.
19.
why
doth
God
yet
find
fault
?
for
,
who
hath
resisted
his
will
?
this
doctrine
,
say
they
,
doth
hinder
mens
repentance
altogether
.
Ans.
We
answer
with
the
Apostle
,
vers.
20.
Nay
but
O
man
,
who
art
thou
that
replyeth
against
God
?
whether
dost
thou
compear
procuratour
for
the
reprobat
and
for
Satan
the
enemy
of
God
,
to
quarrell
and
dispute
with
God
anent
his
righteous
decrees
?
If
thou
wilt
avow
this
,
we
leave
thee
and
all
such
proud
and
presumptuous
misbelievers
of
plain
doctrine
to
reckon
with
your
Judge
.
But
if
thou
speak
only
for
thy self
,
we
shall
let
thee
see
,
that
this
doctrine
shall
not
hinder
thee
from
repentance
.
If
then
thou
shalt
say
,
I
will
not
dispute
against
God
,
but
do
desire
earnestly
to
be
satisfied
about
my self
,
for
I
believe
,
that
many
are
reprobat
and
few
are
chosen
;
and
my
fear
is
,
that
I
be
found
of
the
worst
sort
,
and
do
not
know
how
to
rid
my self
of
my
doubts
and
fears
.
For
answer
,
we
shall
deal
with
thee
in
a
friendly
maner
;
and
,
first
,
we
put
thee
in
remembrance
,
that
God
hath
served
an
inhibition
on
all
men
,
not
to
medle
with
the
secret
counsell
of
God
,
Deut.
29.
29.
The
secret
things
belong
to
the
Lord
our
God
,
but
these
things
that
are
revealed
belong
unto
us
and
our
children
for
ever
.
Therefore
do
not
hearken
to
this
suggestion
,
but
go
about
thy
duty
.
We
ask
then
,
first
,
art
thou
convinced
of
thy
sin
and
ill
deserving
?
If
thou
say
,
I
am
a
sinner
,
and
cannot
answer
for
one
of
a
thousand
of
my
by
gone
sins
,
for
which
God
may
justly
,
and
I
fear
he
shall
in
effect
reject
me
,
we
answer
unto
thee
,
it
is
to
good
purpose
that
thou
are
so
far
convinced
of
sin
,
as
to
judge
thy self
worthy
of
death
,
and
utter
exterminion
from
his
mercy
:
mean
time
be
comforted
thus
far
,
that
thou
art
not
of
the
number
of
those
who
confide
in
their
own
righteousnesse
,
nor
of
the
number
of
them
who
trust
in
their
own
strength
,
or
power
of
their
free-will
.
We
ask
again
,
doth
thy
by
gone
life
displease
thee
?
and
wouldst
thou
have
thy
sins
forgiven
,
and
thy self
reconciled
with
God
?
doth
Christ
,
offering
himself
in
the
Gospel
,
please
thy
soul
,
when
thou
hearest
from
his
word
,
that
he
craveth
nothing
of
thee
,
save
that
thou
welcome
his
offer
,
and
consecrat
thy self
to
him
,
that
so
in
him
thou
mayest
have
righteousnesse
and
sanctification
and
salvation
?
If
thou
answer
,
that
the
searcher
of
hearts
knoweth
thy
hearty
desire
to
be
reconciled
to
God
in
Christ
,
to
live
before
him
hereafter
as
a
reconciled
child
,
there
is
good
hope
of
salvation
for
such
a
one
as
thou
art
.
Thirdly
,
we
say
,
seing
thou
hast
heard
the
law
convincing
thee
of
sin
,
and
hast
believed
Gods
word
so
far
,
why
dost
thou
not
believe
him
also
,
when
in
the
Gospel
thou
hearest
his
offer
and
call
unto
all
self-condemned
sinners
,
to
come
unto
Christ
,
and
rest
their
weary
souls
upon
him
?
who
hath
excepted
thee
from
the
embracing
of
mercy
offered
in
Jesus
Christ
?
look
therefore
what
his
word
saith
to
all
sinners
flying
for
refuge
unto
Christ
,
who
is
the
hope
set
before
sinners
,
and
leave
him
not
,
whatsoever
be
thy
fears
;
for
,
he
that
hungereth
and
thirsteth
for
righteousnesse
through
Christ
,
shall
be
satisfied
.
CHAP.
VII
.
For
a
further
clearing
and
confirmation
of
the
doctrine
about
the
three
Covenants
,
from
Jer.
31.
and
Heb.
8.
THe
prophet
Ieremiah
giveth
us
a
short
compend
of
the
former
doctrine
anent
these
three
covenants
,
chap.
31.
vers.
31.
&c.
whereof
the
Apostle
giveth
a
clear
commentary
,
Heb.
8.
vers.
6
,
7.
&c.
As
to
the
covenant
of
Redemption
,
it
is
here
presupponed
to
be
past
,
as
the
Apostle
,
expounding
this
place
of
Ieremiah
,
giveth
us
to
understand
,
while
he
sheweth
us
,
that
the
covenant
of
grace
was
no
other
wayes
purchased
,
then
by
the
Mediation
of
our
Lord
Jesus
,
transacting
about
the
covenant
of
Redemption
with
the
Father
.
And
that
he
may
give
us
to
understand
this
,
1.
Christ
is
called
the
Mediatour
of
a
better
covenant
,
Heb.
8.
to
wit
,
of
the
covenant
of
Grace
.
2.
The
covenant
of
Grace
is
designed
by
the
name
of
a
Testament
,
which
giveth
us
to
understand
,
that
Christ
the
Mediatour
,
did
not
obtain
the
making
of
this
covenant
on
a
lesse
price
then
the
laying
down
of
his
life
,
that
all
the
benefits
contained
in
these
better
promises
,
might
first
be
his
goods
,
to
dispone
upon
,
as
he
pleased
;
and
that
he
being
resolved
to
die
,
did
make
his
Testament
,
and
leave
them
all
in
legacy
to
the
redeemed
,
his
heirs
and
assigneys
,
designed
from
eternity
.
3.
The
Mediatour
making
his
Testament
,
is
called
Iehovah
,
not
a
meer
man
,
but
God
to
be
incarnat
,
making
an
unchangeable
Latter-will
or
Testament
,
which
of
necessity
required
the
death
of
the
Testatour
,
that
it
might
be
ratified
,
Heb.
9.
15
,
16.
and
the
death
of
a
Testatour
not
a
meer
man
,
but
the
Son
of
God
to
be
incarnat
and
to
die
,
who
had
life
in
himself
,
that
he
might
lay
down
his
life
,
and
take
it
up
again
.
4.
The
goods
which
he
purchased
according
to
the
covenant
of
Redemption
,
and
left
in
legacy
to
his
heirs
,
are
all
and
every
blessing
which
do
belong
to
godlinesse
and
life
eternall
,
as
remission
of
sin
,
and
writting
of
the
law
in
their
hearts
,
&c.
5.
The
redeemed
,
and
designed
heirs
,
are
not
all
and
every
man
,
but
the
elect
only
,
these
that
were
to
be
saved
only
,
and
who
were
to
be
effectually
called
,
and
indued
with
the
saving
knowledge
of
God
,
who
from
the
least
to
the
greatest
,
were
all
of
them
to
know
the
Lord
:
not
such
as
were
the
reprobat
fathers
,
nor
their
unbelieving
children
,
but
the
chosen
society
of
the
Israel
of
God
and
of
Christs
family
,
the
house
of
Iudah
,
which
is
the
tribe
of
Christ
;
for
,
the
Apostle
doth
extend
these
promises
unto
the
covenant
between
God
and
the
elect
,
to
be
gathered
under
the
Evangel
unto
Christ
,
out
of
Jews
and
Gentiles
.
As
to
the
covenant
of
works
,
it
is
certain
,
first
,
that
God
made
a
covenant
of
grace
in
substance
,
and
upon
the
mater
with
the
fathers
that
were
brought
out
of
Egypt
,
as
we
may
gather
from
the
consideration
of
the
parties
and
articles
of
that
covenant
:
for
,
albeit
God
repeated
the
covenant
of
works
,
and
declared
the
force
of
the
law
,
for
binding
the
curse
upon
all
transgressours
thereof
;
yet
he
did
presse
the
law
on
them
in
order
unto
their
reconciliation
,
by
the
sacrifice
of
the
Lamb
of
God
,
to
be
in
due
time
offered
up
,
and
did
teach
them
,
that
Christ
was
the
end
of
the
law
,
for
righteousnesse
to
every
one
that
believed
.
2.
It
is
certain
,
that
in
the
framing
of
this
covenant
of
grace
,
between
God
and
the
visible
Church
of
the
fathers
,
God
did
make
the
promises
of
righteousnesse
and
eternall
life
and
spirituall
blessings
,
under
the
vail
of
temporall
types
,
upon
conditions
more
hard
and
difficile
in
appearance
,
then
the
new
covenant
doth
require
:
for
,
this
the
Apostle
sheweth
to
us
plainly
,
Heb.
8.
6.
3.
It
is
certain
,
that
the
un-believing
Fathers
did
not
take
up
,
nor
understand
the
covenant
of
Grace
,
but
turned
it
over
in
a
covenant
of
Works
,
which
is
manifest
by
comparing
the
words
of
Ieremiah
and
the
commentary
thereupon
by
the
Apostle
:
For
,
Ieremiah
saith
,
that
they
did
transgress
the
Covenant
,
albeit
God
did
shew
himself
a
husband
unto
these
un-believing
Fathers
;
that
is
,
they
changed
the
covenant
of
Grace
in
a
covenant
of
Works
of
their
own
framing
,
and
transgressed
that
Covenant
also
.
And
the
Apostle
saith
,
they
did
not
continue
in
that
covenant
,
because
they
changed
it
to
themselves
in
a
covenant
of
Works
,
according
to
which
Covenant
God
did
deal
with
them
:
for
,
in
stead
of
being
a
husband
to
them
,
he
exacted
of
them
the
penalty
of
the
broken
covenant
of
Works
,
and
Lorded
it
over
them
,
and
did
not
regard
them
.
Heb.
8.
6.
For
,
they
sought
after
the
righteousness
of
works
,
and
not
to
have
righteousness
by
faith
;
and
therefore
did
he
despise
them
,
and
dealt
with
them
after
the
tenor
of
the
covenant
of
Works
.
And
it
is
observable
,
that
the
words
of
Ieremiah
do
comprehend
the
Apostles
meaning
;
for
,
the
words
may
bear
both
,
that
God
was
a
husband
unto
them
▪
to
wit
,
in
making
a
covenant
of
Grace
with
them
;
and
that
he
dealt
with
them
as
a
Lord
over
them
,
by
exacting
of
them
the
penalty
of
the
broken
covenant
of
Works
,
and
of
the
rejected
covenant
of
Grace
.
As
●o
the
covenant
of
Grace
,
the
Apostle
speaketh
of
it
in
express
termes
,
first
,
by
Gods
promising
that
he
would
make
a
new
Covenant
with
the
house
of
Israel
and
Iudah
.
Secondly
by
his
setting
better
promises
before
them
then
these
were
which
were
made
to
the
Fathers
in
the
wilderness
.
Thirdly
,
by
his
giving
no
other
cause
of
bestowing
so
great
blessings
on
them
,
but
his
own
good-will
and
pleasure
.
Fourthly
,
by
his
requiring
no
other
condition
of
them
but
saith
,
that
they
who
feel
in
themselves
,
the
want
and
need
of
the
promised
blessings
,
and
are
convinced
of
their
own
unworthiness
,
might
give
credit
unto
God
that
maketh
the
promise
,
and
so
embrace
the
promises
,
and
apply
them
to
their
own
use
.
As
to
the
external
dispensation
of
the
Covenant
,
it
is
certain
,
first
,
that
it
was
common
to
all
that
were
externally
called
,
to
all
the
members
of
the
visible
Church
:
for
,
the
covenant
made
in
the
wilderness
with
the
elect
Fathers
and
reprobat
,
with
the
believers
and
un-believers
,
with
those
that
rejected
the
covenant
of
Grace
and
the
offer
of
Righteousness
by
faith
,
and
with
those
who
looked
through
the
vail
afar
off
to
Christ
coming
,
and
were
saved
,
was
one
and
the
same
.
2.
It
is
certain
,
that
the
external
form
of
the
covenant
of
Grace
,
was
more
obscure
and
vailed
over
by
the
types
and
figures
of
the
levitical
ceremonies
before
Christ
came
;
but
after
his
coming
,
it
was
propounded
in
clearer
and
better
promises
.
3.
A
day
is
set
,
to
wit
,
the
fulness
of
time
,
when
these
shadows
and
typical
figures
should
be
abolished
,
and
the
grace
of
God
should
be
set
before
his
people
,
to
be
looked
upon
with
open
face
.
4.
And
yet
,
the
grace
of
God
was
not
so
hid
and
obscurely
propounded
to
the
Church
before
Christs
coming
,
as
it
could
not
be
taken
up
by
the
children
of
God
;
for
in
the
midst
of
the
shadows
and
dark
typs
the
star-light
of
gracious
promises
did
shine
,
and
the
doctrine
of
the
new
Covenant
,
was
in
substance
holden
forth
by
the
Prophets
;
and
one
instance
thereof
doth
appear
in
this
place
of
Ieremiah
.
As
to
the
internal
covenant
of
Grace
,
first
,
these
things
which
are
promised
in
that
Covenant
,
do
declare
in
what
state
God
doth
find
men
whom
he
doth
convert
and
draw
into
covenant
with
himself
;
for
,
when
the
Lord
taketh
in
hand
,
that
he
will
write
his
law
in
their
heart
,
that
he
will
teach
them
himself
to
know
him
,
by
the
teaching
of
his
Word
and
Spirit
;
and
that
he
will
forgive
their
sins
,
he
pre-supposeth
,
that
lawless
rebellion
did
reign
in
them
,
with
blindness
of
mind
and
hardness
of
heart
;
and
that
the
Elect
,
by
nature
,
are
without
law
,
without
God
,
without
faith
,
before
he
reform
them
according
to
the
Articles
,
or
tenor
of
the
covenant
of
Redemption
.
2.
Albeit
,
by
nature
,
the
law
be
written
in
mens
hearts
,
as
to
the
knowledge
of
sundry
moral
duties
,
and
so
far
as
is
sufficient
to
make
them
inexcusable
for
their
contraveening
these
sparks
of
light
,
Rom.
1.
●0
.
and
,
2
,
14.
15.
Yet
,
the
writing
of
the
law
,
here
promised
is
spiritual
and
super-natural
,
inlightning
their
minds
by
the
light
of
Gods
Spirit
,
and
renewing
their
heart
;
and
,
in
effect
,
the
thing
promised
is
actual
conversion
of
them
.
3.
And
seing
conversion
is
here
promised
by
Christ
the
Testator
absolutely
,
he
hath
taken
in
hand
absolutely
to
effectuat
it
:
for
,
it
is
not
said
,
I
will
put
my
law
in
their
heart
if
they
please
to
suffer
me
,
but
determinatly
,
I
will
put
my
law
,
I
will
write
my
law
in
their
heart
and
inward
parts
,
that
is
,
I
will
make
them
willing
who
were
averse
,
and
obedient
to
my
law
who
were
rebellious
.
4.
Christ
,
the
Testator
,
doth
in
all
this
,
not
satisfie
himself
by
promising
the
illumination
of
the
mind
and
the
inclining
of
the
heart
,
for
a
time
;
but
promiseth
also
to
make
a
solid
and
permanent
work
of
it
,
by
making
them
persevere
,
which
is
imported
in
the
words
I
will
put
,
and
I
will
write
it
;
for
,
to
write
it
,
is
as
much
as
to
fix
and
ingrave
it
,
that
it
may
remain
.
5.
The
chief
head
of
the
Covenant
,
and
which
in
substance
doth
contain
all
blessings
,
is
set
down
in
these
words
,
I
will
be
their
God
,
and
they
shall
be
my
people
:
for
,
by
this
promise
,
right
is
granted
unto
the
true
heartconvert
and
confederat
,
first
,
unto
God
himself
,
then
unto
all
his
benefits
,
whereof
he
hath
need
,
in
order
to
righteousness
and
eternal
life
:
for
,
they
whose
God
the
Lord
is
,
they
do
live
,
and
shall
live
for
ever
,
as
Christ
saith
,
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
Matth.
22.
32.
And
all
particular
promises
,
what
are
they
else
but
explications
of
this
great
and
first
promise
,
and
applications
thereof
to
his
childrens
cases
in
particular
?
Gifts
of
the
Spirit
are
promised
here
,
and
induements
whereof
disciples
have
need
,
whereof
pilgrims
going
home
to
that
heavenly
city
have
need
:
yea
,
the
Spirit
himself
is
promised
to
them
,
who
is
to
remain
with
them
to
the
end
of
their
life
,
as
a
directer
and
leader
,
They
shall
all
know
me
,
saith
the
Lord
,
that
is
,
as
Christ
doth
interpret
it
,
They
shall
be
all
taught
of
God
,
Joh.
6.
45.
7.
The
Lord
sheweth
here
,
that
he
will
deal
with
men
,
in
their
regeneration
and
reconciliation
,
as
with
reasonable
creatures
,
by
preserving
and
not
destroying
them
in
their
simple
naturals
,
by
maintaining
and
not
over-turning
the
liberty
of
their
free-will
;
I
will
make
a
Covenant
,
saith
he
,
with
the
house
of
Judah
.
Now
a
Covenant
is
a
free
and
voluntar
Contract
.
8.
He
sheweth
,
that
he
is
Lord
and
Over-ruler
of
mans
will
,
who
can
turn
it
about
as
he
pleaseth
,
and
that
he
is
not
hindred
nor
impeded
to
execute
and
bring
to
passe
,
whatsoever
he
hath
purposed
to
do
,
by
the
variable
contingency
or
differency
of
mans
will
,
but
can
work
upon
the
will
of
man
,
and
by
the
will
of
man
,
what
pleaseth
him
;
and
by
second
causes
,
whether
working
freely
and
contingently
,
or
by
a
naturall
necessity
,
can
wisely
,
holily
and
powerfully
bring
about
his
own
purpose
in
his
set
time
;
the
dayes
come
,
saith
he
,
wherein
I
will
make
a
covenant
with
the
house
of
Israel
.
Wherein
he
taketh
upon
him
the
effectuall
work
of
covenanting
,
promising
not
only
for
his
own
part
,
but
also
for
the
elect
of
Israel
and
Judahs
part
;
for
,
his
promise
is
,
that
it
shall
come
to
passe
,
that
by
inclining
their
will
unto
reconciliation
,
they
shall
willingly
consent
unto
a
covenanting
with
God
:
for
,
he
saith
,
I
will
make
a
covenant
with
them
;
he
saith
not
,
if
they
will
,
but
absolutely
,
I
will
make
them
close
a
covenant
with
Me
heartily
.
9.
The
party
to
be
converted
and
to
enter
in
covenant
,
is
not
all
men
,
nor
every
society
,
but
the
Church
,
Gods
own
family
;
not
every
nation
,
but
Gods
people
,
chosen
out
of
all
nations
on
the
whole
earth
,
I
will
make
a
covenant
with
the
house
of
Israel
:
as
it
is
also
cleared
,
Deut.
7.
6
,
7
▪
8.
10.
The
Church
of
Christ
under
the
Gospel
,
as
the
Apostle
looketh
on
this
place
,
is
comprehended
under
the
name
of
Israel
and
Iudah
;
partly
,
because
Israel
hath
the
priority
of
all
other
people
in
Gods
covenant
;
and
partly
,
because
all
the
Christian
Church
of
the
Jews
and
Gentiles
,
is
comprehended
under
the
name
of
the
house
of
Iudah
,
which
is
Christs
tribe
,
whereof
he
came
,
who
is
the
prince
and
head
of
all
believers
and
confederat
persons
,
reconciled
to
God
;
and
partly
,
because
the
Israelits
or
Jews
,
have
this
prerogative
above
all
other
people
and
nations
on
the
earth
,
that
of
that
race
of
people
,
the
posterity
of
Abraham
,
Isaac
and
Iacob
,
there
shall
be
in
all
ages
some
elected
persons
till
the
great
bulk
of
the
now
scattered
people
turn
Christians
,
and
till
the
end
of
the
world
,
Rom.
11.
5.
11.
No
age
,
old
nor
young
,
no
sex
,
man
nor
woman
,
nor
any
externall
difference
of
men
that
can
be
put
between
one
and
another
in
this
life
,
doth
exclude
any
man
from
the
benefit
of
this
covenant
,
or
commend
a
man
to
God
that
his
person
should
be
respected
of
God
,
but
all
and
every
one
whom
God
shall
externally
call
,
may
safely
accept
the
offer
of
grace
,
and
joyn
themselves
to
Jesus
Christ
;
for
,
the
grace
of
God
here
,
is
extended
unto
all
degrees
and
sorts
of
men
,
from
the
least
to
the
greatest
.
12.
In
the
mean
time
God
knoweth
his
own
,
man
be
man
,
both
great
and
small
,
and
with
the
same
love
,
doth
embrace
them
all
;
for
,
the
promise
is
,
that
all
those
elect
who
are
known
to
God
,
shall
know
him
from
the
greatest
even
to
the
least
.
13.
The
great
obstacle
which
may
be
supposed
to
exclude
any
from
coming
in
to
God
through
Christ
,
is
here
removed
;
to
wit
,
the
greatness
and
multitude
of
by-gone
sins
,
cast
up
against
the
in-coming
of
some
when
they
are
called
:
The
mercy
and
grace
of
Christ
the
Testator
,
taketh
this
doubt
out
of
the
way
,
saying
,
I
will
forgive
their
iniquity
,
and
their
sins
I
will
no
more
remember
,
Jer.
31.
34.
14.
This
promised
remission
,
the
Lord
will
not
have
limited
nor
abridged
,
neither
by
the
number
of
sins
,
nor
grievousness
thereof
,
nor
kinds
of
sins
,
but
he
purposeth
and
promiseth
to
take
away
all
iniquity
by
forgiveness
,
and
to
forget
their
by-gone
sins
,
ver.
34.
And
confirmeth
this
by
repeating
the
promise
of
not
casting
them
off
who
shall
acknowledge
him
,
ver.
37.
15.
From
this
promise
the
Apostle
(
Heb.
10.
)
draweth
this
consequence
,
that
under
the
Gospel
,
or
new
covenant
,
there
is
but
one
offering
for
sin
;
which
offering
cannot
be
repeated
,
in
regard
that
full
remission
thereby
is
purchased
:
For
,
(
ver.
14.
)
he
saith
,
by
one
offering
he
hath
perfected
for
ever
them
that
are
sanctified
,
and
this
he
proveth
from
the
words
of
the
covenant
,
ver.
15
,
16
,
17.
whence
he
concludes
,
ver.
Now
,
where
remission
of
these
are
,
there
is
no
more
offering
for
sin
.
16.
If
any
shall
ask
for
the
cause
of
so
rich
mercy
and
grace
covenanted
,
he
shall
find
none
in
man
at
all
.
The
only
cause
is
set
down
here
,
to
wit
,
the
will
and
good
pleasure
of
God
,
I
will
forgive
their
iniquity
,
saith
the
Lord
,
and
their
sins
will
I
remember
no
more
,
that
is
,
I
will
have
mercy
on
whom
I
will
have
mercy
.
17.
Because
the
Lord
our
God
and
Mediatour
,
is
here
making
his
Testament
,
wherein
also
he
taketh
upon
him
to
be
executor
of
his
own
latter
will
,
and
to
perform
all
that
is
promised
,
therefore
in
confirmation
,
he
subscribeth
and
sets
down
his
name
,
Ier.
31.
35.
Thus
saith
the
Lord
;
and
that
his
subscription
may
be
of
weight
with
all
men
,
he
designs
himself
by
his
stately
stiles
or
titles
,
taken
from
his
creation
and
government
of
the
creatures
,
Thus
saith
the
Lord
,
which
giveth
the
sun
for
a
light
by
day
,
and
the
ordinances
of
the
moon
and
of
the
starrs
for
a
light
by
night
,
which
divideth
the
Sea
when
the
waves
thereof
roar
;
the
Lord
of
hosts
is
his
name
.
This
he
saith
,
least
the
faith
of
his
people
should
be
shaken
by
their
looking
to
impediments
and
difficulties
,
and
that
they
may
gather
strength
and
courage
to
go
on
in
the
Lords
way
constantly
,
when
they
consider
the
power
of
God
in
the
workmanship
and
government
of
the
world
.
18.
Unto
his
subscription
,
he
addeth
,
both
witnesses
and
pledges
of
his
promises
,
ver.
36.
If
those
ordinances
depart
from
before
me
,
saith
the
Lord
,
then
the
seed
of
Israel
(
which
comprehendeth
the
seed
of
Abrahams
faith
)
shall
cease
from
being
a
nation
before
me
forever
,
ver.
36.
19.
Last
of
all
,
least
any
man
,
in
the
consideration
of
the
grievousness
of
his
sin
,
or
of
the
apparent
impossibility
of
performing
these
promises
,
should
doubt
,
of
remission
of
sins
to
be
granted
to
the
confederat
,
or
of
the
perseverance
of
the
true
believer
,
or
of
the
perpetuation
of
the
Church
,
the
Lord
bids
his
people
that
come
in
to
him
,
be
confident
and
quiet
,
ver.
37.
saying
,
If
heaven
above
can
be
measured
,
and
the
foundations
of
the
earth
searched
out
beneath
▪
I
will
also
cast
off
all
the
seed
of
Israel
for
all
that
they
have
done
,
saith
the
Lord
,
Now
,
both
these
are
impossible
,
that
we
can
measure
the
heavens
,
or
search
the
bottom
of
the
earth
:
Therefore
it
is
impossible
,
that
this
covenant
and
the
promises
made
therein
,
should
fail
.
The
maner
of
dispensing
the
new
covenant
outwardly
and
inwardly
.
AS
to
the
dispensation
of
this
covenant
,
both
outwardly
and
inwardly
,
first
,
this
promise
of
a
new
covenant
,
is
a
challenge
against
the
mis believing
fathers
,
who
slighted
the
offer
of
grace
and
followed
after
the
covenant
of
works
,
seeking
righteousness
by
works
;
which
covenant
of
works
,
they
were
not
able
to
perform
and
it
served
unto
them
only
for
their
condemnation
:
This
the
Apostle
doth
collect
from
this
place
of
Ieremiah
,
Heb.
8.
8.
He
found
fault
with
the
fathers
.
Secondly
,
the
Apostle
observeth
the
wonderfull
mercy
of
God
,
that
while
he
is
finding
fault
with
the
incredulity
of
the
fathers
,
who
lived
under
this
old
covenant
,
he
will
avenge
this
their
incredulity
,
ignorance
,
foolishness
and
ingratitude
,
by
telling
them
,
that
he
will
make
a
new
covenant
and
give
them
that
were
then
living
a
taste
of
it
,
for
recovering
them
,
finding
fault
with
them
,
he
saith
,
the
dayes
come
,
that
I
will
make
a
new
covenant
.
Thirdly
,
this
covenant
of
grace
m●de
with
the
Church
,
is
procured
by
Christ
,
to
this
end
,
that
the
covenant
of
Redemption
might
be
brought
unto
a
reall
accomplishment
by
the
covenant
of
Grace
.
This
observation
is
grounded
upon
this
,
that
Christ
is
called
the
Mediatour
of
this
better
covenant
,
Heb.
8.
6.
For
,
he
will
draw
up
a
clear
covenant
of
grace
with
his
people
,
that
the
blessings
purchased
unto
them
according
to
the
covenant
of
Redemption
,
may
be
applyed
unto
them
by
this
covenant
of
grace
and
reconciliation
.
Fourthly
,
the
preaching
of
the
promise
of
this
new
covenant
,
is
a
most
fit
mean
to
draw
on
and
close
this
covenant
of
grace
between
God
and
his
people
,
who
are
the
called
according
to
his
purpose
:
This
observation
is
gathered
from
Ieremiahs
preaching
and
Pauls
preaching
of
this
unto
the
hearers
of
the
Gospel
,
to
this
very
intent
and
purpose
.
Fifthly
,
in
the
promising
and
preaching
of
this
covenant
of
grace
,
God
will
have
all
mens
opinions
,
thoughts
and
conceptions
about
this
mystery
,
limited
unto
,
and
depending
upon
,
his
mouth
alone
,
revealing
the
same
in
his
Word
:
This
observation
is
gathered
from
the
Lords
invitation
of
all
men
to
take
heed
what
he
is
to
say
,
and
what
he
is
to
let
forth
in
this
mater
,
Behold
the
dayes
come
,
saith
the
Lord
,
wherein
I
will
do
such
and
such
things
,
which
now
I
fore-tell
I
will
do
.
Sixthly
,
both
the
making
and
way
of
making
a
covenant
with
man
,
dependeth
absolutely
on
God
either
to
make
a
covenant
or
not
,
to
make
what
covenant
he
pleaseth
to
make
,
upon
what
conditions
he
pleaseth
,
and
with
what
persons
he
pleaseth
to
make
his
covenant
.
No
man
ever
preveened
God
,
desiring
him
to
make
a
covenant
,
but
God
did
preveen
all
men
,
he
preveened
Adam
once
before
his
fall
,
and
again
by
preaching
the
Gospel
in
his
audience
after
the
fall
,
he
preveened
the
fathers
in
the
wilderness
,
he
preveened
his
posterity
,
that
have
lived
or
shall
live
in
the
latter
dayes
,
promising
to
make
a
covenant
with
those
who
were
not
come
into
the
world
,
but
were
to
come
long
after
the
promise
.
Seventhly
,
the
Lord
will
have
all
men
to
understand
,
that
the
end
of
his
covenanting
with
men
,
both
in
that
old
dark
form
,
and
in
the
new
clear
form
,
is
his
own
glory
:
For
,
he
hath
made
all
things
for
himself
,
even
the
wicked
for
the
day
of
evil
.
This
observation
is
gathered
,
partly
,
from
this
,
that
the
Lord
bringeth
forth
his
soveraignty
for
a
reason
of
his
rejecting
of
the
misbelieving
fathers
in
the
wildernesse
,
I
despised
them
,
I
regarded
them
not
;
I
Lorded
it
over
them
,
as
the
originall
may
bear
.
And
partly
,
from
this
,
that
he
bringeth
forth
his
own
will
and
pleasure
,
for
a
reason
of
his
shewing
grace
to
their
posterity
,
I
will
forgive
their
sins
,
&c.
8.
He
sheweth
also
,
that
in
his
works
he
doth
not
depend
upon
man
,
but
that
all
his
works
are
known
unto
him
from
the
beginning
,
and
that
it
is
determined
by
himself
,
what
,
and
how
,
and
by
what
means
,
he
will
do
every
thing
.
This
may
appear
from
this
,
that
he
doth
fore-tell
what
he
is
to
do
about
the
saving
of
his
elect
,
Jews
and
Gentiles
,
being
no
lesse
certain
to
do
what
he
promised
about
the
posterity
to
come
,
then
he
was
certain
of
what
was
past
already
about
their
incredulous
fathers
.
9.
The
Lord
will
have
us
to
know
,
that
laying
aside
the
consideration
of
his
decrees
,
it
is
simply
in
the
power
of
God
to
punish
sin
,
in
whom
he
will
and
to
pardon
sin
through
a
Mediatour
,
to
whom
he
will
,
that
is
,
to
have
mercy
on
whom
he
will
have
mercy
,
and
to
pardon
whom
he
will
pardon
.
This
is
collected
from
this
,
that
the
fathers
do
sin
in
the
wildernesse
and
justly
perish
and
the
posterity
do
sin
and
are
graciously
pardoned
.
10.
In
all
this
proceeding
,
no
violence
is
used
upon
the
will
of
men
,
whether
of
them
that
perish
,
or
of
them
that
are
saved
.
The
saved
do
walk
freely
and
willingly
in
the
way
of
salvation
,
as
their
hearty
choise
;
and
these
that
perish
,
walk
willingly
in
the
way
of
perdition
.
God
proceeds
with
both
by
a
volun●ary
covenant
,
as
this
place
doth
shew
.
11.
In
them
that
perish
the
meritorious
and
culpable
cause
of
their
perdition
is
in
themselves
;
but
in
them
that
are
saved
,
no
cause
is
found
at
all
,
but
the
cause
is
found
in
Gods
grace
alanerly
.
This
is
collected
from
this
,
that
the
Lord
giveth
the
reason
of
the
perdition
of
the
misbelieving
fathers
,
from
their
sins
and
transgression
of
covenant
,
they
transgressed
my
covenant
,
and
I
despised
them
;
and
of
the
salvation
of
their
posterity
,
no
other
cause
but
this
,
their
sins
I
will
not
remember
any
more
.
12.
The
Lords
justice
is
cleared
in
the
perdition
of
them
that
perish
,
because
he
gave
precepts
and
promises
,
and
other
morall
motives
,
to
hinder
them
from
sinning
,
and
to
move
them
to
keep
his
wayes
,
albeit
he
did
not
effectually
impede
their
running
on
to
sin
according
to
their
inclination
,
and
pronenesse
to
follow
their
own
way
.
This
is
collected
from
this
,
that
the
Lord
saith
,
he
made
a
covenant
with
their
fathers
,
and
they
did
break
it
.
13.
It
pleaseth
God
,
not
only
to
give
his
precepts
unto
men
,
concerning
their
duty
,
but
also
to
condescend
so
far
unto
them
as
to
open
up
in
a
part
his
decrees
and
deep
designs
about
mens
salvation
,
that
they
,
being
admitted
somewhat
near
to
the
treasures
of
His
wisdom
,
goodnesse
,
justice
and
mercy
,
might
be
so
much
the
more
wise
,
and
the
more
stirred
up
to
discharge
their
duty
,
and
make
use
of
his
dispensation
.
This
we
collect
from
his
revealing
of
the
decree
of
election
of
the
posterity
of
Israel
,
and
drawing
them
effectually
into
a
covenant
of
grace
with
himself
.
14.
The
Lord
doth
reveal
to
the
world
the
doctrine
of
election
unto
life
,
only
in
the
general
,
and
doth
not
descend
to
the
nomination
of
them
in
particular
.
This
is
collected
from
this
,
that
he
doth
promise
to
convert
and
draw
into
a
new
covenant
of
grace
,
the
posterity
of
Israel
and
Iudah
,
without
nameing
particularly
these
that
were
designed
for
that
salvation
.
15.
Albeit
the
Lord
keepeth
up
the
names
of
the
elect
(
except
of
some
few
)
before
their
conversion
,
yet
,
he
giveth
forth
marks
and
evidences
,
whereby
after
their
conversion
,
they
may
be
known
both
to
themselves
and
others
.
This
we
collect
from
this
,
that
He
sets
down
infallible
marks
of
the
elect
,
who
are
to
be
Gods
covenanted
people
or
worshipers
of
God
,
that
they
do
know
God
,
and
have
his
law
written
in
their
hearts
and
inward
parts
.
16.
As
for
the
reprobation
of
any
man
,
the
Lord
hath
given
no
certain
mark
as
long
as
they
live
,
(
except
that
malicious
and
wilfull
rejecting
and
opposing
of
known
Christ
Jesus
)
to
the
intent
that
none
should
dare
to
exclude
,
either
themselves
or
others
from
repentance
and
hope
of
mercy
,
so
long
as
the
day
of
Gods
long-suffering
and
patience
doth
last
.
This
is
collected
from
this
,
that
God
doth
not
make
mention
of
the
reprobation
of
these
misbelieving
fathers
,
while
they
are
living
,
but
now
long
after
they
are
dead
;
and
this
mention
making
of
them
,
is
in
general
only
,
and
not
by
nameing
them
particularly
.
17.
Albeit
in
the
dispensation
of
the
covenant
of
grace
,
for
application
of
saving
mercies
,
the
mater
be
so
wisely
carryed
by
God
,
that
both
the
decree
and
covenant
of
Redemption
is
keeped
closs
,
as
to
particular
names
,
and
yet
it
is
effectually
made
out
in
the
applying
of
grace
to
individuall
persons
,
as
the
agreement
is
made
between
God
and
Christ
Mediatour
;
yet
,
the
covenant
of
Redemption
,
is
made
this
far
clear
,
that
it
did
not
passe
for
the
conversion
and
salvation
of
all
and
every
man
,
by
this
evidence
,
that
not
so
much
as
the
offer
of
the
covenant
of
grace
,
and
reconciliation
shall
be
made
to
all
and
every
nation
,
far
l●sse
to
all
and
every
singular
person
:
but
that
the
people
and
nation
of
Israel
and
Iudah
is
chosen
out
of
all
people
and
nations
in
the
world
,
comprehending
such
others
as
should
be
called
unto
their
society
,
and
the
fellowship
of
the
olive
tree
among
them
,
as
Psal.
147.
19
,
20.
holdeth
forth
.
And
in
this
place
the
whole
elect
,
under
the
Gospel
,
are
taken
up
under
the
name
of
this
one
nation
.
18.
That
the
decree
of
election
of
some
,
may
both
be
keeped
up
as
to
particular
nomination
,
and
yet
have
certain
execution
and
be
performed
,
the
Lord
taketh
up
all
his
confederats
whether
in
the
letter
or
spirit
also
,
under
the
same
common
name
.
This
is
gathered
from
this
,
that
the
misbelieving
Israelits
that
perished
in
the
desart
,
with
whom
God
made
a
covenant
and
they
did
break
it
,
are
designed
under
the
common
name
of
fathers
,
and
are
taken
up
in
that
covenant
under
the
name
of
spouse
,
Ier.
31.
32.
and
the
elect
posterity
are
taken
up
under
the
common
name
of
the
house
of
Israel
and
Iudah
.
19.
Such
as
the
covenanters
are
,
in
regard
of
their
inward
estate
,
such
is
the
covenant
wherein
they
really
are
,
or
such
is
the
covenant
in
relation
to
their
persons
.
Unto
the
reprobat
who
do
change
for
their
part
,
the
covenant
of
grace
into
the
covenant
of
works
,
the
covenant
of
grace
becometh
in
effect
the
covenant
of
works
,
and
is
rendered
void
to
them
,
as
the
Apostle
doth
threaten
the
Galatians
,
Gal.
5.
4.
and
as
did
befall
the
pharisaicall
fathers
,
who
are
here
declared
as
instances
;
but
the
covenant
of
grace
unto
the
elect
and
true
believers
,
remains
still
the
covenant
of
grace
,
from
which
they
do
not
fall
,
nor
can
altogether
fall
,
as
the
comparison
here
between
the
fathers
in
the
wildernesse
and
their
elect
posterity
maketh
evident
.
20.
The
Lord
hath
wisely
joyned
life
with
the
means
and
way
to
life
and
death
with
the
way
to
death
,
and
will
not
have
that
separated
which
he
hath
joyned
.
This
is
collected
from
this
,
that
the
fathers
by
not
continuing
in
the
covenant
,
are
despised
and
rejected
of
God
,
and
so
perished
;
but
their
elect
posterity
,
having
the
law
of
God
in
their
hearts
,
and
cleaving
constantly
unto
the
Lord
,
are
saved
.
21.
The
Lord
will
have
this
doctrine
taught
where
His
word
is
preached
,
concerning
the
election
of
some
,
and
reprobation
of
other
some
;
of
Gods
covenanting
with
some
people
and
persons
,
and
not
offering
a
covenant
to
other
some
;
of
covenanting
with
some
in
the
letter
,
and
with
other
some
in
the
spirit
also
,
to
this
end
and
intent
,
that
men
,
leaving
the
searching
in
particular
of
that
which
God
hath
keeped
secret
in
the
particular
,
may
follow
commanded
duties
,
repent
their
sins
and
flee
to
Christ
offered
unto
them
,
and
take
up
his
yoke
upon
them
,
and
beware
that
they
neither
despair
,
nor
yet
presume
,
or
turn
the
grace
of
God
into
wantonnesse
.
This
we
gather
from
this
,
that
God
sendeth
forth
Ieremiah
to
preach
these
things
,
not
only
to
the
visible
Church
of
the
Jews
going
into
exile
and
captivity
,
but
also
to
all
who
shall
hear
this
doctrine
from
him
to
the
end
of
the
world
.
And
the
Apostle
,
repeating
this
doctrine
for
the
use
of
the
Christian
Church
of
Jews
and
Gentiles
,
doth
confirm
this
.
CHAP.
VIII
.
Of
the
prudent
application
of
divine
covenants
in
general
.
HAving
spoken
of
these
three
divine
covenants
concerning
mens
salvation
,
it
follows
now
to
speak
of
the
application
thereof
,
first
,
in
generall
,
and
then
more
specially
.
In
the
mater
of
application
,
we
must
,
first
,
look
upon
Gods
effectuall
applying
and
working
in
the
hearers
of
these
covenants
,
such
effects
as
he
hath
intended
by
these
covenants
to
bring
to
passe
:
Next
,
we
must
look
upon
the
means
whereby
he
ordinarly
doth
convey
and
work
his
intended
works
in
men
.
And
thirdly
,
we
must
look
upon
the
prudent
way
of
use
making
of
these
means
,
both
by
Pastors
and
people
for
peoples
good
.
2.
As
to
the
first
,
the
Lords
effectuall
application
,
is
a
reall
and
actuall
bestowing
the
good
of
these
covenants
upon
his
own
,
by
way
of
powerfull
working
on
their
spirits
.
Such
as
are
,
1.
the
giving
the
grace
of
understanding
of
the
Scripture
;
And
,
2.
the
belief
of
what
is
understood
;
And
,
3.
the
application
of
the
doctrine
of
the
law
,
concerning
mens
sin
and
misery
,
to
their
own
conscience
;
And
,
4.
the
making
them
judge
themselves
according
to
the
law
;
And
,
5.
the
raising
of
sorrow
in
their
hearts
and
fear
of
wrath
;
And
,
6.
the
setting
of
their
eye
upon
Christ
for
delivery
from
sin
and
death
;
And
,
7.
the
makeing
them
perceive
a
possibility
and
probability
that
they
may
be
saved
:
And
,
8.
to
have
an
earnest
desire
after
reconciliation
with
God
in
Christ
;
And
,
9.
the
making
of
his
own
to
cast
themselves
over
on
Christ
and
to
believe
on
him
;
And
,
10.
the
making
them
to
consecrat
themselves
to
God
in
Christ
,
reconciling
the
world
of
meer
grace
to
himself
,
not
imputing
transgression
to
the
reconciled
through
Christ
;
And
,
11.
the
making
them
to
wonder
at
the
riches
of
the
free
grace
of
God
,
who
in
a
self-condemned
sinner
,
desirous
to
be
reconciled
with
him
,
requireth
no
personall
dignity
,
no
good
work
,
which
may
commend
him
to
God
,
but
only
that
he
would
receive
and
welcome
Christ
offered
in
the
Gospel
,
as
the
only
necessary
and
sufficient
remedy
against
all
sin
and
misery
,
requiring
no
other
condition
,
but
that
he
flee
from
the
curse
of
the
law
,
and
the
wrath
to
come
,
unto
Christ
the
Redeemer
,
who
offereth
himself
unto
lost
sinners
in
the
preaching
of
the
Gospel
,
that
through
him
the
beleiver
may
be
justified
and
sanctified
,
and
saved
for
ever
;
And
,
12.
after
wondering
raised
in
the
hearts
of
his
children
,
the
making
them
cleave
closly
to
Christ
,
and
to
strive
against
all
temptations
,
which
might
weaken
their
faith
,
and
to
rejoyce
in
believing
,
and
to
be
zealous
for
the
Lords
glory
,
and
carefull
to
bring
forth
more
and
more
fruits
of
faith
and
love
,
and
working
such
other
gracious
works
of
his
Spirit
in
his
children
,
as
may
more
and
more
mortifie
sin
in
them
,
and
perfect
the
image
of
God
in
his
new
creature
.
This
divine
,
magisteriall
and
effectuall
application
of
reall
blessings
,
belongeth
to
God
only
,
and
is
the
end
of
all
ministeriall
application
,
which
is
of
the
externall
means
appointed
of
God
,
to
be
made
use
of
by
men
,
the
blessing
whereof
must
be
left
to
God
to
bestow
,
on
whom
,
how
,
and
in
what
measure
,
and
in
what
time
it
pleaseth
him
,
as
the
Apostle
doth
shew
unto
us
,
1
Cor.
3.
6.
I
have
planted
,
and
Apollos
hath
watered
,
but
God
giveth
the
increase
.
3.
The
externall
means
,
which
do
serve
unto
the
foresaid
divine
operations
,
are
,
1.
The
doctrine
of
life
and
salvation
,
set
down
in
the
Scripture
,
to
be
heard
and
read
by
all
men
,
and
meditat
upon
with
prayer
for
a
blessing
;
And
,
2.
sent
ministers
,
to
whom
God
hath
committed
the
word
of
reconciliation
,
by
whose
ministery
disciples
may
be
made
unto
Christ
out
of
all
nations
;
And
,
3.
the
administration
of
the
Sacrament
,
whereby
they
with
their
children
are
baptized
,
and
gathered
together
in
severall
Churches
,
and
put
under
the
government
of
such
Church-officers
,
as
his
Testament
hath
appointed
;
And
,
4.
these
Churches
joyned
together
in
the
most
edifying
way
of
mutuall
communion
,
and
strengthening
one
another
in
true
doctrine
,
pure
worship
and
discipline
,
which
Gods
providence
doth
make
way
for
,
that
the
Kingdom
of
our
Lord
Jesus
may
continue
and
grow
in
the
world
,
and
all
his
ordinances
may
be
exercised
publickly
and
privatly
to
the
best
advantage
of
the
Church
,
for
perfecting
of
the
Saints
,
for
the
work
of
the
ministery
,
and
for
the
edifying
of
the
body
of
Christ
,
as
the
Apostle
requireth
,
Ephes.
4.
12
,
13
,
14.
4.
In
the
use
of
these
external
means
,
and
specially
in
the
application
of
these
three
covenants
,
prudence
is
required
,
both
in
P●stors
and
people
,
to
which
intent
and
purpose
these
following
considerations
may
serve
.
1.
The
remedy
of
every
sic●ness
of
the
conscience
,
must
be
grounded
on
the
doctrine
of
salvation
set
down
in
Scripture
;
which
doctrine
〈…〉
,
be
known
and
believed
by
the
porty
〈◊〉
,
before
he
can
receive
benefit
thereby
:
And
〈…〉
a
prudent
application
of
wholsom
and
saving
doctrine
may
be
made
,
of
necessity
the
party
diseased
must
be
acqu●●ared
with
the
doctrine
to
be
applyed
unto
him
,
before
he
can
make
use
thereof
to
his
advantage
:
for
,
experience
teacheth
us
,
how
hardly
gross
ignorants
can
be
convinced
of
sin
,
add
how
hardly
such
can
be
comforted
,
when
their
conscience
is
wakened
with
the
terrours
of
God
,
because
they
neither
know
from
the
Word
of
God
,
the
cause
of
the
terrour
and
anxiety
wherein
they
are
,
nor
can
they
be
capable
of
the
remedy
of
their
evill
,
except
they
,
first
,
be
catechised
in
the
heads
of
saving
doctrine
,
h●ld
forth
in
the
Law
and
Gospel
,
which
instruction
can
hardly
be
given
or
received
in
a
short
time
;
and
howsoever
,
a
prudent
Pastor
must
make
use
of
time
as
it
is
offered
,
yet
when
death
is
near
to
the
party
to
be
instructed
,
how
little
is
it
that
can
be
expected
to
be
done
?
2.
The
order
of
applying
saving
doctrine
,
doth
not
begin
at
the
application
either
of
the
covenant
of
Redemption
,
or
at
the
covenant
of
Grace
,
but
he
that
will
follow
a
right
order
,
must
begin
at
the
law
and
covenant
of
works
,
under
the
yoke
whereof
we
are
all
born
by
nature
,
children
of
wrath
.
And
if
a
man
apply
that
covenant
and
law
to
his
heart
,
and
subscribe
his
own
dittey
and
deserved
condemnation
,
then
may
he
turn
up
his
soul
to
Christ
Jesus
the
Redeemer
,
and
flye
to
him
for
refuge
,
and
accept
the
offer
which
he
makes
in
his
Gospel
of
a
new
covenant
of
grace
for
pardoning
of
sin
and
reconciling
unto
God
in
himself
the
person
who
is
fled
unto
him
,
and
for
sanctifying
and
saving
of
him
;
which
covenant
,
when
a
chased
soul
doth
consent
unto
,
and
layeth
hold
on
Christ
offered
for
relief
from
sin
,
wrath
,
death
and
hell
,
then
may
he
ascend
by
faith
unto
the
covenant
of
Redemption
,
and
apply
to
himself
with
Gods
allowance
all
the
saving
graces
purchased
by
Christ
,
by
that
covenant
,
to
all
that
flye
unto
him
and
believe
in
him
.
3.
This
order
of
making
use
of
these
three
covenants
,
many
do
not
follow
,
but
they
begin
at
the
covenant
of
Redemption
,
and
will
either
be
satisfied
about
this
,
whether
they
be
elected
or
not
,
given
to
Christ
to
be
redeemed
or
not
,
(
which
is
a
secret
and
not
to
be
inquired
into
,
save
in
Gods
order
as
we
have
shown
)
or
else
they
will
not
enter
upon
the
use-making
of
these
means
which
God
hath
appointed
to
bring
a
man
to
repentance
and
faith
in
Christ
.
This
is
a
tentation
of
Sathan
,
which
if
they
yield
unto
,
it
shall
lead
them
either
to
resolute
profanity
with
Cain
,
or
to
anxious
desperation
with
Iudas
.
4.
There
are
some
also
,
who
make
leap-year
of
the
covenant
of
works
,
and
do
take
no
notice
of
their
own
naturall
sinfulness
or
wrath
due
to
them
,
and
lying
on
them
by
nature
;
but
neglecting
this
order
,
do
start
a
race
,
and
run
to
a
presumptuous
avouching
of
their
faith
in
Christ
,
and
will
thrust
in
themselves
in
the
number
of
the
elect
,
given
before
the
world
was
,
unto
Christ
to
be
redeemed
and
saved
,
pretending
their
believing
of
the
Gospel
,
when
they
have
not
believed
the
doctrine
of
the
law
,
and
so
do
turn
the
grace
of
God
into
lasciviousness
and
wantonness
,
and
go
about
the
satisfying
and
fulfilling
of
their
own
lusts
.
Wherefore
it
is
necessary
,
that
every
man
who
seeketh
to
be
saved
,
and
hath
resolved
to
follow
Gods
way
to
attain
unto
salvation
,
do
begin
first
,
at
the
covenant
of
works
,
and
examine
himself
according
to
the
rule
of
the
morall
law
,
how
he
hath
behaved
himself
in
obedience
unto
the
first
and
second
table
,
and
having
sound
a
dittey
great
enough
,
that
he
judge
himself
and
passe
sentence
on
himself
as
guilty
and
worthy
of
everlasting
wrath
for
his
sins
.
Secondly
,
when
he
is
convinced
of
sin
and
deserved
wrath
,
and
of
his
own
utter
impotency
to
deliver
himself
,
then
let
him
flee
to
Christ
and
lay
hold
on
the
grace
offered
in
the
Gospel
,
applying
the
same
to
his
burthened
conscience
,
according
to
the
tennor
of
the
covenant
of
grace
,
fully
revealed
in
the
Gospel
.
And
,
thirdly
,
when
he
hath
in
earnest
consented
unto
the
covenant
of
grace
and
reconciliation
,
and
hath
laid
hold
on
Christ
,
with
unfaigned
faith
,
seeking
in
him
remission
of
sin
,
and
renovation
of
life
,
being
resolved
by
the
grace
of
Christ
,
to
use
the
means
appointed
of
him
for
that
end
;
Now
it
is
time
and
not
till
now
,
to
look
up
unto
the
covenant
of
Redemption
,
and
there
to
read
his
own
name
,
as
it
were
,
written
in
the
book
of
life
,
and
to
acknowledge
that
the
measure
of
repentance
and
faith
in
Christ
bestowed
on
himself
now
in
experience
,
hath
flowed
from
that
fountain
of
Gods
love
and
free
grace
through
Christ
.
Except
this
order
be
keeped
,
a
man
cannot
warrantably
,
and
with
confidence
and
comfort
,
make
application
of
these
covenants
.
Hence
it
followeth
,
that
it
is
a
preposterous
and
perilous
course
which
some
do
follow
,
and
presse
others
to
follow
,
that
presently
upon
the
hearing
of
the
Gospel
,
every
man
should
believe
,
that
Christ
hath
died
for
him
:
for
,
Christ
calleth
no
man
,
warrandeth
no
man
to
come
to
him
,
except
he
,
first
,
do
acknowledge
his
sins
,
and
himself
to
be
worthy
of
wrath
,
condemnation
and
hell
for
his
sins
,
and
to
be
utterly
unable
to
save
himself
by
any
mean
,
save
by
Christ
:
for
,
(
Luke
,
5.
32.
)
Christ
saith
,
I
came
not
to
call
the
righteous
,
but
sinners
unto
repentance
.
Neither
doth
Christ
require
of
any
man
,
to
believe
himself
to
be
of
the
number
of
Christs
sheep
for
whom
he
laid
down
his
life
,
except
he
come
by
faith
as
a
lost
sinner
to
him
,
and
submit
himself
to
his
doctrine
and
discipline
,
and
pastorall
care
over
him
:
for
,
(
Ioh.
17.
9.
)
Christ
saith
,
I
pray
not
for
the
world
,
but
for
these
thou
hast
given
me
out
of
the
world
:
and
no
man
shall
know
,
that
himself
is
given
of
the
Father
to
Christ
,
till
first
he
come
in
the
order
foresaid
unto
Christ
,
and
when
he
is
come
to
Christ
,
resolveth
to
abide
with
him
,
then
may
he
say
,
the
Father
hath
given
me
to
Christ
,
and
drawn
me
to
Christ
:
for
,
this
is
the
mark
which
Christ
giveth
,
Ioh.
6.
37.
All
that
the
Father
hath
given
unto
me
,
shall
come
to
me
.
And
again
,
vers.
44.
No
man
cometh
unto
me
,
except
the
Father
draw
him
.
3.
There
is
an
order
al●o
to
be
observed
in
the
application
of
the
graces
offered
in
the
Gospel
;
for
,
in
the
Evangel
,
first
,
Christ
himself
is
offered
,
as
the
only
and
sufficient
remedy
against
sin
and
misery
;
and
next
,
unto
the
person
that
receiveth
Christ
heartily
,
all
Christs
benefits
are
promised
to
come
to
him
by
Christ
,
and
are
to
be
found
in
and
through
Christ
,
such
as
are
Justification
,
Adoption
,
the
indwelling
of
the
holy
Ghost
,
love
,
joy
,
peace
,
gentlenesse
,
bounty
,
fidelity
,
meekness
,
temperance
and
other
Christian
graces
,
Gal
5.
22.
for
,
no
man
hath
right
unto
Christs
benefits
,
before
he
be
a
believer
in
Christ
.
But
so
soon
as
a
man
,
in
the
foresaid
order
,
is
fled
unto
Christ
,
and
hath
laid
hold
on
him
by
faith
,
straight
way
a
door
and
entresse
is
opened
unto
him
unto
the
rich
treasure
of
grace
,
and
right
is
given
to
him
unto
all
the
benefits
of
Christ
;
for
,
all
the
promises
are
yea
and
amen
,
not
before
a
man
come
to
Christ
,
not
to
a
man
without
Christ
,
but
they
are
all
yea
and
a
men
in
Christ
.
4.
Therefore
they
wrong
both
God
and
their
own
selves
,
who
when
they
come
unto
the
throne
of
grace
,
do
prescribe
unto
God
another
order
of
working
,
then
he
hath
set
down
in
his
word
,
craving
,
in
the
first
place
,
consolation
and
sensible
peace
in
their
conscience
,
felt
in
their
hearts
;
and
that
God
would
work
some
such
saving
graces
in
their
heart
,
which
the
reprobat
cannot
counterfit
:
which
directions
,
if
God
will
take
off
their
hand
,
and
bestow
his
graces
on
them
sensibly
as
they
prescribe
unto
him
,
then
they
will
stand
oblieged
to
continue
in
the
faith
of
Christ
;
but
if
they
find
not
their
directions
obeyed
,
and
their
petitions
in
their
order
granted
,
then
with
grief
of
heart
they
begin
to
complain
,
and
to
pretend
that
they
dare
not
approach
unto
God
or
Christ
,
so
long
as
these
petitions
are
not
first
granted
and
felt
to
be
granted
.
This
temptation
doth
invert
and
overturn
the
order
of
Go●s
calling
:
for
,
Christ
doth
not
call
unto
him
well-doers
,
or
these
that
do
found
their
faith
upon
their
own
good
behaviour
,
and
lean
to
their
own
works
,
which
they
desire
to
find
in
themselves
,
before
they
fasten
faith
on
Christ
;
but
Christ
doth
call
sinners
in
their
own
sense
and
acknowledgment
,
who
renounce
all
confidence
in
their
own
works
,
past
,
present
or
to
come
;
He
calleth
such
as
are
lost
in
their
own
sense
,
and
do
feel
themselves
utterly
unable
so
much
as
to
think
a
good
thought
of
themselves
,
that
they
may
be
cloathed
with
the
imputed
righteousnesse
of
Christ
,
and
indued
with
the
spirit
of
sanctification
by
him
;
and
Christs
will
is
,
that
they
who
believe
in
him
,
abide
in
him
,
and
suck
by
faith
out
of
him
(
as
the
branches
do
suck
sap
out
of
the
tree
)
grace
to
bring
forth
fruits
more
and
more
abundantly
:
for
,
this
is
the
order
which
Christ
doth
prescribe
unto
his
disciples
,
Ioh.
15.
5.
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
:
for
,
without
me
ye
can
do
nothing
.
Whosoever
therefore
will
not
believe
in
Christ
or
do
think
it
is
not
lawfull
to
approach
unto
him
,
till
first
they
find
in
themselves
amendment
of
life
and
evident
fruits
of
saving
faith
,
they
do
in
effect
change
the
condition
of
the
covenant
of
grace
,
and
do
suspend
their
faith
in
Christ
till
they
find
works
to
build
upon
,
when
it
were
their
duty
,
the
more
they
feel
their
barrennesse
,
so
much
the
more
straitly
to
lay
hold
on
Christ
and
hold
him
fast
,
and
ply
him
with
earnest
supplications
to
make
good
his
promise
to
them
who
do
abide
in
him
,
Ioh.
15.
5.
5.
It
is
necessary
to
presse
every
man
,
who
doth
believe
his
justification
by
faith
,
that
he
be
carefull
to
observe
the
morall
law
,
or
ten
commands
,
as
the
perpetuall
and
unchangeable
rule
of
good
works
prescribed
of
God
:
for
,
Christ
came
not
to
destroy
the
law
,
but
to
fulfill
it
,
Matth.
5.
17.
He
hath
indeed
unto
believers
in
him
,
dissolved
the
covenant
of
the
law
,
not
only
by
his
doctrine
,
teaching
them
,
that
by
the
works
of
the
law
no
flesh
shall
be
justified
in
the
sight
of
God
,
because
by
the
law
,
is
the
knowledge
of
sin
gotten
,
but
no
absolution
from
sin
,
Rom.
3.
20.
But
also
by
absolving
every
believer
in
him
,
that
walketh
not
after
the
flesh
,
but
after
the
spirit
,
from
all
condemnation
,
Rom.
8.
1●
Mean
while
he
hath
not
broken
the
yoke
of
obedience
of
the
law
from
off
the
believer
,
as
he
hath
broken
off
the
yoke
of
the
covenant
of
works
;
but
by
the
contrair
,
he
prescribes
to
them
who
come
unto
him
for
remission
of
sin
,
that
they
take
on
his
yoke
upon
them
,
and
bring
forth
works
of
new
obedience
,
Matth.
11.
29.
and
this
is
the
order
which
the
Apostle
doth
prescribe
,
Tit.
3.
8.
This
is
a
faithfull
saying
,
and
these
things
I
will
thou
affirm
constantly
,
that
they
which
have
believed
in
God
,
might
be
carefull
to
maintain
good
works
:
these
things
are
good
and
profitable
unto
men
.
6.
The
moral
precepts
of
the
law
are
so
to
be
pressed
,
that
the
hearers
,
whether
un-converted
or
converted
,
may
,
by
them
,
whether
in
some
measure
obeyed
or
disobeyed
,
be
driven
to
Christ
,
that
the
law
may
ever
,
in
some
sort
,
be
a
pedagogue
unto
Christ
:
for
,
before
conversion
,
sin
must
be
made
manifest
by
the
law
,
and
the
merit
of
sin
committed
,
must
be
shown
forth
,
that
the
man
to
be
converted
may
see
himself
in
a
lost
condition
,
and
that
he
must
certainly
perish
,
except
he
flee
for
refuge
to
Christ
the
Redeemer
,
that
by
him
he
may
have
remission
of
sin
.
And
after
a
mans
conversion
,
the
believer
must
,
by
the
precepts
of
the
law
,
be
convinced
of
his
duty
and
inability
to
perform
obedience
,
except
,
by
grace
,
power
be
communicated
unto
him
from
Christ
both
to
will
and
to
do
.
And
when
he
hath
gotten
grace
to
give
obedience
in
some
measure
,
yet
must
he
examine
his
best
works
by
the
rule
of
the
commands
,
and
acknowledge
the
imperfection
of
his
service
,
that
he
may
be
more
and
more
humbled
in
himself
,
and
glory
only
in
the
imputed
righteousness
of
Christ
,
and
withall
give
unto
Christ
the
glory
of
any
good
thing
which
he
hath
in
any
measure
done
well
.
7.
The
threatnings
also
all
of
them
,
must
so
be
applyed
in
general
,
as
both
converted
and
un-converted
may
be
forced
to
run
to
Christ
,
who
only
can
deliver
the
un-converted
from
guiltiness
and
wrath
,
and
death
eternal
deserved
by
sin
;
and
who
only
can
deliver
those
who
are
converted
from
the
deserved
punishment
of
their
sins
,
and
from
the
execution
of
the
sentence
which
the
law
pronounceth
;
and
who
only
can
make
them
eshew
and
hold
off
the
way
which
God
hath
cursed
.
And
it
is
easie
to
judge
how
much
cause
of
humiliation
the
godly
shall
have
,
by
daily
comparing
their
actings
with
the
law
,
and
how
dear
and
precious
Christ
must
be
to
them
,
who
giveth
unto
them
,
as
many
deliverances
from
death
,
as
they
commit
sins
,
and
do
fail
of
their
oblieged
obedience
to
God
.
8.
A
sinner
already
convicted
of
sin
and
impenitency
,
and
hardness
of
his
own
heart
,
and
who
is
grieved
for
the
same
,
must
not
be
skarred
nor
deterred
from
going
unto
Christ
,
till
first
he
attain
such
a
prescribed
measure
of
contrition
as
he
conceiveth
his
sins
do
call
for
;
which
measure
,
un-skilfull
Physicians
do
rigidly
exact
of
sinners
,
who
are
desirous
of
repentance
,
pretending
for
their
rigidity
,
their
fear
,
lest
if
such
sinners
should
be
so
easily
admitted
unto
Christ
,
the
work
of
repentance
should
be
marred
in
them
,
and
presumption
should
have
way
and
be
fostered
in
them
:
this
fear
is
needless
,
because
it
belongs
to
Christ
alone
to
give
repentance
,
and
he
came
to
call
sinners
(
convicted
of
sin
and
destitute
of
repentance
in
their
own
estimation
and
sense
)
unto
repentance
,
that
he
may
give
them
repentance
.
We
grant
that
there
is
a
danger
,
lest
a
sinner
,
lightly
touched
with
the
sting
of
the
conscience
,
do
not
well
weigh
the
weight
of
his
sin
and
the
merit
of
it
,
and
that
he
go
to
Christ
with
his
lips
only
when
his
heart
is
far
from
him
;
but
,
on
the
other
hand
,
there
is
no
less
hazard
,
left
he
who
is
destitute
of
repentance
in
his
own
sense
,
and
not
permitted
to
go
to
Christ
to
have
it
,
may
either
be
driven
to
dispair
,
or
conceive
,
that
by
his
own
pains
on
his
own
heart
,
repentance
must
be
wrought
before
he
go
to
Christ
,
whom
God
hath
exalted
with
his
right
hand
,
to
be
a
Prince
and
a
Saviour
,
for
to
give
repentance
unto
Israel
and
remission
of
sins
,
Act.
5.
31.
We
must
be
wary
therefore
,
lest
a
burdened
conscience
in
any
measure
,
being
excluded
from
going
to
Christ
till
he
be
in
such
and
such
a
measure
humbled
,
set
himself
so
upon
bodily
exercise
of
ordinances
,
without
daring
to
go
to
Christ
,
as
that
he
put
some
merit
in
effect
,
upon
his
bodily
exercise
which
he
useth
,
to
bring
himself
unto
contrition
,
or
else
turn
desperatly
careless
,
and
leave
off
all
using
of
means
.
We
need
not
fear
,
that
instantly
upon
a
sinners
coming
to
Christ
,
he
shall
find
too
soon
consolation
,
and
so
not
be
humbled
as
need
were
:
for
,
Christ
is
only
wise
,
and
can
prudently
deal
with
the
sinner
coming
unto
him
;
he
hath
eye-salve
to
give
his
proud
merchant
,
to
let
him
see
his
blindness
,
poverty
and
misery
,
as
well
as
gold
and
garments
to
the
poor
and
naked
:
but
if
any
be
proud
and
rich
in
their
own
conceit
,
and
approach
toward
him
without
sense
of
sin
,
he
can
suspend
them
from
comfort
,
till
first
he
rebuke
and
chasten
them
,
and
keep
them
off
from
felt
access
a
while
,
till
they
be
truly
humbled
,
and
thirst
in
earnest
after
pardon
and
imputed
righteousness
.
9.
As
the
narrow
way
to
the
kingdom
of
heaven
must
not
be
made
straiter
then
God
hath
made
it
,
So
neither
must
the
way
be
made
broader
then
God
hath
made
it
,
and
reignies
loosed
to
mens
lusts
,
as
if
believers
sins
were
either
none
,
or
but
light
ones
:
for
,
God
is
not
a
favourer
of
sin
,
and
whosoever
do
turn
the
grace
of
God
into
wantonness
,
undoubtedly
they
are
ignorant
both
of
the
Law
and
of
the
Gospel
.
Wherefore
the
Law
and
the
Gospel
must
be
so
tempered
,
that
on
the
one
hand
,
none
who
would
be
at
Christ
,
and
through
him
at
mortification
of
their
sinfull
nature
,
be
discouraged
;
and
on
the
other
hand
,
that
no
man
,
boasting
of
his
profession
of
faith
,
be
strengthened
in
his
iniquity
:
for
,
this
is
the
true
sense
and
intent
of
God
,
both
in
his
threatnings
and
promises
,
that
none
despair
,
hearing
threatnings
,
but
repent
and
live
;
and
that
none
presume
to
sin
,
upon
hearing
his
gracious
promises
,
but
walk
in
fear
before
him
,
Ezek.
33.
10
,
11
,
12.
to
v.
20.
and
Christ
doth
blot
out
from
the
number
of
the
saved
,
all
them
who
break
off
and
make
void
any
of
the
precepts
,
and
do
teach
men
so
to
do
,
Matth.
5.
19.
10.
Because
God
doth
make
use
of
the
same
arguments
in
his
Word
,
both
for
moral
swasion
and
for
effectual
operation
of
saving
faith
,
and
bringing
forth
fruits
of
new
obedience
;
therefore
the
force
of
God's
arguments
and
inducements
(
as
occasion
is
offered
)
must
so
be
opened
up
,
and
sharpned
and
pressed
,
that
the
hearers
,
being
soundly
convinced
of
the
holiness
,
equity
verity
and
necessity
of
the
Lords
commands
,
may
at
least
be
morally
perswaded
to
yield
unto
them
.
And
to
this
end
,
that
hearers
must
be
exhorted
,
that
they
call
to
mind
and
weigh
such
and
such
arguments
unto
duties
,
that
by
reasoning
with
themselves
,
they
may
prevail
by
Gods
bl●ssing
to
believe
the
Word
of
God
;
So
did
Paul
,
directing
his
speech
to
the
governour
Felix
,
brash
the
castle
of
his
conscience
with
this
engine
,
that
he
near
by
took
it
in
,
Act.
24.
25.
and
so
did
he
deal
with
Agrippa
,
whom
he
near-by
perswaded
to
become
a
Christian
,
Act.
26.
28.
and
this
was
his
endeavour
to
perswade
all
his
hearers
to
believe
the
truth
he
taught
,
2
Cor.
5.
11.
Knowing
therefore
(
saith
he
)
the
terror
of
the
Lord
,
we
perswade
men
.
And
the
same
Apostle
hath
taught
all
Christs
disciples
to
exercise
the
faculty
of
reasoning
,
in
the
mater
of
strengthening
their
faith
and
purpose
of
obedience
,
that
having
set
before
them
the
arguments
which
the
Word
of
God
doth
furnish
they
may
sum
up
the
truth
in
conclusions
drawn
there-from
,
and
by
holy
reasoning
,
tye
themselves
to
believe
and
obey
the
Word
of
God
,
Rom.
6.
11.
Likewayes
(
saith
he
)
by
reasoning
,
reckon
ye
your selves
to
be
deal
unto
sin
,
but
alive
unto
God
through
Iesus
Christ
our
Lord
.
And
giveth
an
example
of
this
reasoning
,
2
Cor.
5.
14.
15.
The
love
of
God
constraineth
us
,
because
we
thus
judge
,
&c.
11.
Because
the
Lord
divers
wayes
,
according
to
his
own
wisdom
,
exerciseth
men
,
that
sometime
by
his
long-suffering
patience
he
leads
them
unto
repentance
,
sometime
also
by
his
word
and
rods
,
he
doth
drive
them
thereunto
;
therefore
let
the
use
of
all
exercises
,
all
temptations
and
afflictions
,
and
the
use
of
all
benefits
and
divine
dispensations
of
providence
,
be
carefully
made
use
of
,
that
men
may
so
look
upon
Gods
bounty
and
long-suffering
on
the
one
hand
,
and
upon
their
own
sins
and
ill
deservings
on
the
other
hand
,
as
they
may
be
led
and
constrained
in
love
to
seek
after
so
gracious
a
God
,
and
to
flee
for
refuge
unto
Christ
,
mourning
for
their
provoking
of
justice
so
oft
against
themselves
;
and
in
whatsoever
condition
,
of
prosperity
or
adversity
,
to
submit
themselves
to
God
,
however
he
shall
be
pleased
to
dispose
of
them
.
12.
The
doctrine
of
reprobation
must
not
be
determinatly
applyed
to
any
particular
person
,
how
wicked
soever
he
shall
for
the
present
appear
;
neither
must
the
suspicion
which
any
man
may
have
of
his
own
reprobation
be
●ostered
,
because
particular
reprobation
of
this
or
that
person
,
is
among
the
secrets
of
the
Lord
,
not
to
be
medled
with
,
whereof
a
man
may
not
give
out
sentence
before
the
Lord
hath
revealed
his
own
decree
.
But
on
the
contrair
,
all
the
hearers
must
be
warned
and
pressed
to
be
wary
to
entertain
any
hostile
thought
of
God
,
or
to
foster
suspicions
of
him
,
as
implacable
,
but
rather
think
of
him
as
their
faithfull
Creator
;
just
indeed
,
yet
mercifull
,
long-suffering
and
bountifull
,
both
to
the
kind
and
the
un-kind
,
as
they
shall
find
,
if
they
will
seek
him
:
for
,
Sathan
will
press
this
temptation
hard
enough
,
and
foster
the
suspicion
which
he
hath
suggested
against
God
,
in
the
minds
of
them
whom
God
hath
afflicted
,
albeit
he
get
no
assistance
by
any
imprudent
and
un-just
application
of
the
Lords
Word
,
unto
this
or
that
particular
person
to
conclude
their
reprobation
.
13.
The
scope
of
all
doctrine
must
be
this
,
that
sinners
may
be
humbled
in
the
sense
of
their
unrighteousnesse
,
indigence
,
infirmity
and
unworthinesse
;
and
being
humbled
,
may
be
led
unto
Christ
,
believe
in
him
,
and
be
more
and
more
glued
unto
him
,
and
grow
in
the
love
of
him
,
and
rest
their
souls
upon
him
,
as
God
,
one
with
the
Father
and
holy
Spirit
,
worshiping
him
in
spirit
and
truth
,
endeavouring
according
to
their
vocation
to
advance
his
Kingdom
in
themselves
and
others
.
And
to
this
end
,
let
neither
on
the
one
hand
his
incarnation
,
nor
humiliation
in
the
dayes
of
his
flesh
,
wherein
he
was
in
paying
the
promised
price
of
our
Redemption
,
derogat
any
thing
to
the
estimation
of
his
person
,
who
is
one
God
with
the
Father
and
holy
Spirit
,
God
over
all
blessed
for
ever
;
Nor
on
the
other
hand
,
his
Majesty
make
sinners
stand
off
,
or
be
afraid
to
make
their
adresse
to
him
;
but
,
by
the
contrair
,
that
the
personall
union
of
the
divine
and
humane
nature
in
him
,
and
his
cloathing
himself
with
the
offices
of
Prophet
,
Priest
and
King
,
may
allure
all
sinners
,
who
hear
of
him
,
to
come
to
him
as
Media-tour
,
who
will
not
deal
with
them
who
come
unto
him
as
a
judge
against
them
,
but
as
an
advocat
,
Surety
,
and
intercessor
for
them
,
and
who
will
save
to
the
uttermost
every
one
that
come
unto
God
through
him
,
Heb.
7.
25.
14.
For
tryall
of
a
mans
regeneration
and
coming
rightly
to
Christ
,
and
growing
in
grace
,
the
exercise
of
these
three
duties
are
necessarily
required
,
to
wit
,
1.
The
exercise
of
repentance
,
or
the
entertaining
in
himself
of
the
sense
of
his
naturall
sinfulnesse
and
infirmity
to
do
good
,
and
of
the
power
of
inherent
corruptions
,
whereby
he
may
be
made
more
and
more
to
renounce
all
confidence
in
himself
,
and
walk
humbly
before
God
.
2.
The
exercise
of
faith
,
or
the
daily
renewed
imploying
of
Christ
for
grace
,
and
actuall
help
in
all
things
,
as
his
case
requireth
.
3.
The
exercise
of
love
,
or
the
endeavour
of
new
obedience
,
flowing
from
love
to
God
and
his
neighbour
,
through
Christ
.
CHAP.
IX
.
Of
the
more
speciall
application
of
divine
covenants
,
for
removing
the
impediments
of
regeneration
.
VVE
have
spoken
of
the
prudent
application
of
divine
covenants
in
generall
,
it
followeth
that
we
speak
of
the
curing
of
the
sicknesses
of
the
conscience
concerning
regeneration
more
specially
.
Some
of
these
sicknesses
,
do
tend
to
hinder
regeneration
,
that
it
be
not
wrought
at
all
,
whereof
we
shall
speak
God
willing
in
the
rest
of
this
first
book
.
Other
sicknesses
,
do
tend
to
obscure
the
work
of
regeneration
begun
,
and
to
foster
questions
in
the
regenerat
man
and
make
him
doubt
whether
he
be
regenerat
or
not
?
or
whether
he
be
in
the
state
of
grace
or
not
?
and
of
these
we
shall
speak
somewhat
in
the
second
book
.
And
last
of
all
,
some
cases
and
sicknesses
of
the
conscience
,
do
tend
toward
the
deceiving
of
the
regenerat
man
about
his
present
condition
,
wherein
he
is
,
without
calling
his
state
in
question
at
the
first
,
and
of
these
we
shall
speak
in
the
third
book
.
2.
As
for
the
first
sort
,
these
cases
which
impede
and
altogether
marr
regeneration
,
cannot
easily
be
numbered
,
because
of
the
multitude
of
deceits
,
whereby
the
unregenerat
are
deluded
;
but
it
shall
suffice
for
our
purpose
,
to
name
some
of
them
only
for
examples
cause
;
in
handling
whereof
the
way
of
curing
other
like
cases
may
be
observed
.
In
handling
of
these
cases
,
it
is
not
to
be
expected
we
should
follow
any
exact
method
,
or
accurat
distinction
of
one
case
from
another
;
partly
,
because
many
faults
may
be
variously
interwoven
one
with
another
;
partly
,
because
in
all
these
cases
,
the
same
faults
are
found
after
divers
wayes
to
put
forth
their
poyson
.
We
therefore
,
that
we
may
follow
the
easiest
course
,
shal
divide
all
unregenerat
men
,
impeding
their
own
regeneration
,
in
three
ranks
.
The
first
rank
shall
be
of
those
who
eshew
so
far
as
they
can
all
examination
of
their
own
conscience
,
least
it
should
pronounce
sentence
of
their
state
and
disquiet
them
.
The
second
rank
shall
be
of
those
who
do
judge
themselves
indeed
according
to
the
law
of
God
,
but
after
examination
do
despair
of
any
remedy
.
The
third
rank
shall
be
of
those
,
who
make
a
slight
examination
of
themselves
,
and
upon
some
slight
pretence
give
our
sentence
of
absolution
of
themselves
which
God
will
not
allow
.
3.
As
to
the
first
rank
,
to
wit
,
of
those
that
eshew
all
examination
of
their
own
conscience
,
we
shall
name
only
seven
sicknesses
,
or
impediments
hindering
their
self-examination
and
passing
sentence
on
themselves
.
The
first
is
gross
ignorance
of
their
naturall
sin
and
misery
,
and
of
deliverance
to
be
had
through
Christ
,
and
of
the
duty
required
of
them
that
are
delivered
by
Christ
.
The
second
is
a
false
religion
,
or
damnable
errour
in
judgment
about
the
maters
of
salvation
,
and
Gods
worship
:
In
which
errour
,
so
long
as
a
sinner
doth
lye
,
he
cannot
be
humbled
for
the
damnable
course
he
is
in
,
or
put
question
about
his
way
.
The
third
is
dissembled
unbelief
and
atheism
,
covered
over
with
gross
hypocrisie
,
which
under
hand
doth
reject
the
rule
of
examination
.
The
fourth
is
the
brutish
stupidity
of
the
cauterized
conscience
.
The
fifth
is
a
vain
pretense
of
fear
to
examine
themselves
,
least
it
drive
them
to
desperation
.
The
sixth
is
a
lazy
delaying
of
examination
from
day
to
day
.
The
seventh
is
immoderat
care
for
things
of
this
life
.
4.
Concerning
all
these
impediments
hindering
self-examination
,
these
three
things
are
observable
in
general
,
1.
albeit
all
or
some
of
these
evils
may
fall
upon
the
reprobat
,
yet
are
they
not
their
proper
maladies
;
for
,
some
of
the
elect
before
their
regeneration
,
may
lye
for
a
time
under
one
or
moe
of
these
evils
.
Wherefore
the
Pastor
,
hoping
the
best
of
all
,
because
he
knoweth
not
the
marks
of
reprobation
,
must
deal
with
all
his
hearers
to
guard
them
against
all
these
evils
;
that
the
elect
,
whom
God
will
bless
with
the
faith
and
obedience
of
his
commands
,
may
be
saved
.
Secondly
,
we
must
distinguish
between
a
voluntary
examination
of
the
conscience
,
whereunto
the
godly
do
in
their
best
condition
set
themselves
daily
,
and
a
forced
examination
and
wakning
up
of
the
conscience
whether
the
sinner
will
or
not
.
This
sort
of
examination
,
may
come
either
by
preaching
of
the
Word
,
an
example
whereof
we
have
in
●elix
the
Governour
,
who
at
the
hearing
Pauls
discourse
of
vertues
and
vices
,
fell
a
trembling
,
Act.
24.
25.
Or
this
wakening
of
the
conscience
may
come
by
affliction
,
whereof
we
have
an
example
of
Ioseph's
brethren
,
whose
consciences
did
lye
sleeping
securely
under
the
guilt
of
distressing
their
brother
Ioseph
,
but
by
affliction
at
length
were
wakened
,
Gen.
42.
21.
The
Pastors
part
here
is
,
not
only
to
exhort
men
to
a
voluntair
examination
of
themselves
,
but
also
by
the
sword
of
the
spirit
,
must
labour
to
open
the
apostums
of
proud
sinners
,
discovering
unto
them
,
as
occasion
serveth
,
their
wickedness
,
and
denouncing
the
wrath
of
God
against
them
,
if
possibly
the
Lord
shall
give
them
repentance
,
as
he
did
to
the
hearers
of
Peter
,
Act.
2.
37.
Thirdly
,
let
not
a
Preacher
be
too
sollicit
and
anxious
about
the
success
of
his
labours
,
when
he
hath
to
do
with
obstinat
sinners
,
whose
consciences
cannot
be
wakened
,
neither
by
challenges
nor
threatnings
,
nor
exhortations
:
But
after
he
hath
used
means
publickly
and
privately
,
let
him
commit
the
mater
unto
God
,
who
will
have
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
.
It
may
suffice
him
,
that
all
Christs
sheep
will
at
length
hear
his
voice
.
Only
let
not
the
Pastor
despair
utterly
of
any
man
,
but
even
toward
those
that
are
excommunicat
,
let
him
follow
such
a
course
as
may
reduce
them
unto
repentance
▪
as
the
Apostle
giveth
direction
,
2
Thess.
3
,
14
,
15.
For
removing
of
the
first
impediment
of
self-examination
.
BUt
that
we
may
speak
more
particularly
of
the
cure
of
these
seven
evil
diseases
,
for
removing
of
the
first
impediment
,
to
wit
,
gross
ignorance
;
it
is
not
needfull
to
say
much
of
catechetick
instruction
:
seing
in
all
Churches
,
it
is
presupposed
there
is
some
form
of
a
Catechise
,
wherein
the
rudiments
of
saving
knowledge
are
set
down
,
by
way
of
question
and
answer
,
for
the
use
of
children
,
and
of
the
ruder
sort
come
to
years
.
Only
,
we
offer
to
those
that
intend
the
holy
ministery
,
this
overture
,
for
disposing
and
preparing
people
,
for
a
more
easie
up-taking
of
some
formed
Catechise
:
Because
most
part
of
formed
Catechises
,
are
somewhat
larger
then
they
can
be
read
at
one
time
,
or
being
read
can
be
explicat
any
other
way
then
by
parcels
,
so
many
questions
and
answers
at
one
time
,
and
so
many
at
another
time
,
which
how
hardly
it
can
be
all
explicat
to
the
whole
congregation
,
in
a
long
time
,
experience
may
bear
witness
;
therefore
it
may
serve
to
good
purpose
,
if
so
many
of
the
ruder
and
ignorant
sort
,
as
may
well
be
gathered
together
into
one
place
at
one
time
,
the
Pastor
should
profess
before
them
all
,
that
he
purposeth
to
hold
forth
unto
them
a
short
sum
of
saving
doctrine
in
six
or
seven
heads
of
doctrine
,
so
that
in
the
space
of
an
hour
or
thereby
,
before
they
dissolve
their
meeting
,
they
may
,
if
they
be
attentive
and
willing
to
learn
,
have
some
measure
of
found
light
and
understanding
of
the
grounds
of
true
religion
.
After
which
preface
used
,
let
him
so
shortly
or
plainly
as
he
is
able
,
speak
something
,
first
,
of
the
creation
of
the
world
by
God
the
Father
,
God
the
Son
,
and
God
the
holy
Ghost
,
the
only
one
true
God
in
three
persons
;
and
something
also
of
the
creation
of
Adam
and
Eve
our
first
parents
,
according
to
Gods
Image
,
in
wisdom
,
holiness
and
happiness
;
and
something
of
the
covenant
of
works
made
between
God
and
them
,
including
their
posterity
,
the
summe
of
which
covenant
is
this
,
Do
this
and
live
,
but
if
thou
sin
,
thou
shalt
die
.
Secondly
,
let
him
speak
somewhat
of
the
breach
of
the
covenant
of
works
by
our
first
parents
,
in
whose
loynes
we
are
all
made
guilty
of
death
according
to
the
tenor
of
that
covenant
.
Thirdly
,
let
him
speak
of
the
remedy
provided
in
the
counsell
of
God
,
before
time
,
but
revealed
timously
after
the
fall
of
our
first
parents
,
to
wit
,
the
covenant
of
Redemption
,
between
God
and
God
the
Son
designed
Mediatour
,
Christ
Jesus
our
Lord
,
the
sum
whereof
is
,
Gen.
3.
15.
the
seed
of
the
woman
shall
tread
down
the
head
of
the
serpent
,
&c.
That
is
to
say
,
it
is
agreed
in
the
counsell
of
God
,
that
the
second
person
shall
be
born
of
a
woman
,
and
suffer
for
the
sins
of
the
elect
,
and
destroy
sin
and
death
,
the
works
of
the
devil
.
Fourthly
,
let
him
speak
of
the
covenant
of
grace
and
reconciliation
between
God
and
believers
in
Christ
,
the
summe
whereof
is
this
,
whosoever
do
acknowledge
their
sin
and
flye
to
Jesus
Christ
for
relief
from
sin
and
wrath
,
shall
not
perish
,
but
have
eternall
life
.
Fifthly
,
let
him
speak
of
the
two
seals
of
this
covenant
,
to
wit
,
Baptisme
and
the
Lords
Supper
,
whereby
the
covenant
,
with
the
benefits
held
out
therein
to
all
believers
,
is
sealed
.
Sixthly
,
let
him
speak
of
the
necessity
of
amendment
of
life
and
bringing
forth
of
good
works
for
glorifying
God
,
and
probation
of
the
sincerity
of
their
●aith
.
Last
of
all
,
let
him
speak
of
the
day
of
Judgment
when
Christ
shall
come
in
the
clouds
,
and
perfect
to
all
his
elect
and
believers
in
him
,
all
his
promises
of
righteousness
and
eternal
life
,
and
cast
all
the
wicked
and
unreconciled
into
the
fire
of
hell
.
The
same
course
may
be
taken
with
ruder
ignorants
in
private
,
whose
conscience
is
wakened
with
terrour
.
After
that
about
the
space
of
an
hour
the
Pastor
hath
spoken
to
all
these
heads
shortly
,
and
repeated
again
,
and
inculcat
at
some
other
few
meetings
,
till
the
people
have
somewhat
understood
the
business
,
then
he
may
draw
forth
these
seven
heads
in
some
few
questions
,
taking
answer
of
the
people
in
their
own
words
as
they
have
conceived
the
purpose
.
These
grounds
being
laid
,
the
Pastor
shall
find
by
Gods
blessing
some
desire
and
appetite
raised
in
the
people
after
more
knowledge
of
these
grounds
,
and
hope
put
in
them
to
overtake
a
formed
Catechise
,
and
to
have
it
by
heart
as
may
be
:
To
which
end
,
the
people
must
be
encouraged
by
promises
on
the
one
hand
,
and
stirred
up
by
threatenings
on
the
other
hand
,
such
as
are
,
Ioh.
17.
3.
and
,
2
Thess.
1.
7
,
8.
and
other
like
places
.
Now
when
the
people
or
any
ignorant
before
,
is
begun
to
understand
these
seven
grounds
,
they
must
be
pressed
to
make
use
thereof
;
and
that
,
1.
they
should
acknowledge
their
sins
and
deserved
judgment
,
according
to
the
covenant
of
works
,
which
curseth
every
sinner
for
every
sin
.
2.
That
they
should
flye
for
refuge
to
Christ
according
to
the
covenant
of
grace
.
And
,
3.
that
every
one
who
is
fled
to
Christ
for
grace
and
mercy
,
must
take
on
his
yoke
and
endeavour
new
obedience
of
his
holy
commands
,
by
his
grace
and
furniture
.
For
removing
of
the
second
impediment
.
THe
second
impediment
of
self-examination
,
which
is
an
unrenewed
mans
infection
with
some
deadly
errour
in
religion
,
and
this
is
not
easily
removed
:
for
,
the
conscience
that
is
deceived
by
errour
,
absolveth
the
sinner
from
the
crime
,
whereof
the
errour
maketh
him
guilty
,
how
grievous
soever
it
be
,
and
therefore
so
long
as
he
lyeth
in
the
errour
,
he
securely
contemneth
all
accu●ations
and
threatenings
for
his
errour
and
erroneous
practice
,
till
he
be
convinced
of
his
errour
.
And
usually
four
causes
do
concur
to
obdure
him
in
his
errour
.
The
first
is
the
cunningness
and
malice
of
the
devil
,
who
when
he
cannot
altogether
obscure
and
suppress
all
the
articles
of
saving
doctrine
,
nor
banish
the
Scripture
out
of
the
world
,
he
useth
by
his
emissaries
(
of
old
destinat
to
this
damnation
)
to
spread
doctrines
of
devils
in
the
visible
Church
,
whereby
so
far
as
he
can
he
may
detain
men
in
their
sins
.
The
second
cause
is
,
the
wisdom
of
the
flesh
,
which
is
enimity
to
God
,
and
therefore
very
bent
to
defend
every
lust
whereunto
men
are
inclined
,
and
to
sight
against
the
truth
of
God
contrair
to
their
lusts
.
The
third
cause
is
,
the
multitude
of
these
who
consent
with
the
perverted
conscience
,
and
avouch
the
same
errour
.
The
fourth
is
,
the
righteous
judgment
of
God
,
who
upon
such
as
receive
not
the
truth
in
love
,
sendeth
powerfull
delusions
,
and
efficacy
of
errour
,
that
they
may
beleeve
a
lye
,
and
so
be
damned
,
who
have
not
received
the
truth
in
love
,
but
have
pleasure
in
unrighteousnesse
.
2.
But
because
the
Pastor
cannot
know
any
mans
reprobation
in
particular
,
and
therefore
must
take
the
best
course
he
can
for
every
mans
salvation
,
who
is
under
his
charge
,
if
the
erroneous
person
cannot
be
content
to
fall
upon
Christian
conference
,
in
private
with
the
Pastor
,
it
seemeth
not
expedient
to
fall
flat
at
the
first
upon
the
errour
wherewith
he
is
infected
,
but
to
hold
upon
agreed
unto
principles
,
and
from
these
grounds
,
lay
open
the
merit
of
these
sins
,
whereof
the
erroneous
party
will
grant
himself
no
lesse
guilty
,
then
other
men
will
be
●ound
to
be
,
and
labour
to
convince
him
that
for
these
common
sins
,
no
ransom
can
satisfie
Gods
justice
save
the
perfect
obedience
which
Christ
gave
to
the
Father
,
even
to
the
death
of
the
crosse
,
in
name
of
all
that
flee
unto
him
for
the
benefit
of
Redemption
.
If
the
erroneous
party
can
condescend
to
cast
himself
wholly
on
Christs
mercy
,
offered
in
the
Gospel
for
pardon
of
acknowledged
sin
,
then
at
another
time
the
conference
may
be
further
followed
,
and
the
danger
of
the
errour
may
be
laid
out
before
the
erroneous
,
and
he
no
more
urged
for
the
time
,
but
that
he
would
consider
what
hath
been
told
him
,
and
that
he
would
by
prayer
for
Christs
cause
,
beg
light
from
God
in
the
point
questioned
;
And
so
go
on
with
him
in
all
meeknesse
and
evidence
of
love
to
his
soul
,
as
the
Lord
openeth
a
door
for
using
of
all
means
that
may
reclaim
the
party
erroneous
.
3.
But
if
the
errour
be
likely
to
infect
the
flock
,
let
the
Pastor
openly
refute
the
errour
or
heresie
,
and
that
not
only
by
hinting
at
some
arguments
against
it
,
but
of
set
purpose
once
at
least
,
solidly
shewing
how
contrair
it
is
to
the
word
of
God
,
and
what
are
the
fearfull
consequences
thereof
,
that
it
may
become
in
the
sight
of
the
judicious
,
no
lesse
vile
and
odious
then
gross
transgressions
against
the
second
table
of
the
law
;
which
sort
of
sins
is
more
hated
of
naturall
reasonable
men
,
then
sins
against
the
first
table
:
for
,
natur●s
light
is
sharper
sighted
in
the
mutual
duties
of
man
to
man
,
then
in
the
maters
of
God
and
Religion
,
wherein
a
man
hath
no
light
at
all
in
speciall
,
save
that
which
is
by
revelation
of
Scripture
.
The
true
intent
and
meaning
whereof
,
if
a
man
be
ignorant
of
it
,
or
shall
mistake
it
,
the
conscience
runneth
headlong
(
without
the
least
secret
check
)
after
the
errour
and
darkness
which
men
naturally
love
more
then
truth
and
light
.
For
removing
the
third
impediment
.
THe
third
impediment
of
self-examination
,
to
wit
,
infidelity
,
dissembled
and
covered
with
grosse
hypocrisie
,
whereof
the
man
himself
is
conscious
,
and
studieth
to
hide
,
and
delighteth
himself
in
his
cheating
of
others
,
of
all
evils
is
most
hardly
cured
:
Of
this
sort
of
hypocrits
are
they
,
who
think
they
can
give
a
reason
of
all
their
wayes
to
any
man
.
And
because
they
respect
the
laws
of
the
kingdom
,
wherein
they
live
,
more
then
the
Scripture
,
therefore
they
cover
over
all
their
avarice
and
cruelty
with
practice
of
law
,
that
beholders
,
think
what
they
please
,
can
say
nothing
against
their
following
of
the
civil
law
:
for
,
such
men
fear
not
God
,
and
are
not
afraid
for
his
judgment
.
And
albeit
they
largely
commend
the
piety
of
holy
men
,
before
some
auditors
to
whom
they
conceive
their
speach
will
be
plausible
,
yet
under
hand
,
and
among
such
as
themselves
are
,
they
do
but
laugh
and
scorn
all
such
piety
,
as
puts
men
in
hazard
of
any
worldly
inconvenience
:
for
,
in
those
mens
eyes
the
simplicity
of
the
godly
is
fool●shnesse
,
and
their
faith
in
God
,
in
their
estimation
,
is
madnesse
,
especially
if
for
defence
of
the
truth
of
Religion
they
suffer
persecution
.
These
hypocrits
the
Psalmist
calleth
unwise
and
foolish
,
Psal.
14.
1.
The
fool
hath
said
in
his
heart
,
there
is
no
God
;
and
,
vers.
6.
You
have
shamed
the
counsell
of
the
poor
,
because
the
Lord
is
his
refuge
.
Such
men
as
these
,
albeit
they
faign
themselves
to
be
holy
,
yet
in
heart
they
are
haters
of
all
true
saints
,
in
whom
the
sparks
of
grace
and
solid
Religion
doth
appear
:
for
,
so
saith
the
Lord
of
them
,
Psal.
14.
4.
They
eat
up
my
people
as
they
eat
bread
,
and
call
not
upon
the
Lord
.
They
have
a
form
of
godlinesse
,
but
in
their
deeds
they
deny
the
power
of
it
;
for
,
they
beleeve
never
a
word
of
what
is
preached
of
things
spirituall
,
revealed
in
the
word
of
God
:
No
wonder
therefore
that
they
will
not
examine
themselves
,
nor
receive
any
accusation
from
their
own
consciences
for
any
sin
of
this
sort
,
which
concerneth
godlinesse
.
2.
The
causes
of
such
mens
hardening
of
their
heart
,
may
be
four
;
the
first
is
,
the
measure
of
worldly
wisdom
granted
to
them
and
others
like
themselves
,
above
common
people
,
with
the
conceit
whereof
they
are
so
puffed
up
,
that
they
care
for
nothing
save
this
present
world
,
they
acknowledge
no
other
holinesse
,
but
civil
observance
of
humane
laws
,
as
if
Scripture
and
all
Religious
exercises
were
to
be
referred
to
this
only
end
,
that
men
,
living
according
to
the
laws
and
customes
received
,
into
the
Societies
they
live
into
,
should
study
to
make
the
best
they
can
of
this
present
world
.
And
this
worldly
and
carnall
wisdom
,
is
called
,
Psal.
1.
the
counsell
of
the
ungodly
,
because
all
ungodly
persons
do
think
it
shall
be
more
safe
to
walk
in
the
wayes
of
their
wisdom
,
then
to
be
hemmed
in
by
the
laws
of
God
.
The
second
cause
of
their
obduration
,
is
carnall
confidence
in
their
worldly
prosperity
,
which
they
hope
alwayes
to
enjoy
,
and
that
by
the
principles
of
their
own
wisdom
,
Psal.
10.
6.
he
hath
said
in
his
heart
,
I
shall
never
be
moved
,
I
shall
never
be
in
adversity
.
The
third
cause
,
is
the
stumbling
block
of
the
cross
and
affliction
,
wherewith
they
perceive
the
godly
usually
to
be
exercised
.
Upon
which
offence
they
stumble
the
more
readily
because
they
judge
,
that
the
greatest
part
of
the
affliction
of
the
godly
proceeds
from
their
own
imprudency
,
and
do
ascribe
their
own
prosperity
to
their
own
wisdom
,
wherein
they
are
so
lifted
up
in
their
own
estimation
,
that
they
despise
all
men
in
comparison
of
themselves
,
Psal.
10.
5.
As
for
his
enemies
,
he
puffeth
at
them
.
The
fourth
cause
is
,
the
not
observing
,
the
slighting
and
despising
of
Gods
Judgments
,
concerning
which
they
do
not
give
credit
unto
God
when
he
speaketh
,
and
therefore
do
not
make
use
of
the
operation
of
his
hands
,
Psal.
10.
5.
Thy
judgments
are
far
above
out
of
his
sight
.
3.
Albeit
there
be
very
small
hope
of
the
conversion
of
any
such
,
because
they
cannot
abide
free
dealing
from
any
man
in
private
,
for
to
give
them
any
admonition
,
is
to
them
a
reproach
,
and
they
cannot
endure
it
,
and
nothing
can
cut
them
at
the
heart
more
then
that
any
man
should
suspect
them
of
hypocrisie
and
atheism
;
yet
because
no
Pastor
may
despair
of
any
man
or
judge
him
a
reprobat
,
so
long
as
the
long-suffering
patience
of
God
inviteth
him
to
repentance
,
therefore
the
Pastor
must
deal
with
such
men
in
the
general
in
his
sermons
,
that
from
the
Scripture
he
may
convince
them
of
their
ignorance
of
Gods
wayes
and
of
their
atheism
.
To
which
end
and
purpose
,
first
,
he
must
point
such
men
forth
in
their
colours
as
the
Scripture
doth
describe
them
,
yet
so
as
he
hold
himself
in
generall
in
dealing
with
all
such
persons
without
particular
description
of
any
man
by
particular
circumstances
,
whereby
such
a
man
one
or
moe
of
the
auditors
may
appear
to
be
picked
out
and
shot
at
.
Secondly
,
he
must
denounce
gravely
and
with
compassion
the
heavy
Judgments
of
God
against
them
.
Thirdly
,
he
must
pull
the
mask
of
civil
honesty
off
their
face
,
and
let
them
know
the
righteousness
of
Christ
imputed
to
humble
sinners
flying
to
him
,
to
be
the
only
garment
to
hide
nakedness
,
if
possibly
the
hearer
may
conceive
hope
he
may
be
forgiven
his
former
hypocrisie
,
and
be
allured
unto
Christ
.
Fourthly
,
let
him
often
against
such
persons
make
use
of
the
Apostles
admonition
,
1
Cor.
3.
18
,
19.
Let
no
man
deceive
himself
,
if
any
man
among
you
seemeth
to
be
wise
in
this
world
,
let
him
become
a
fool
that
he
may
be
wise
,
for
the
wisdom
of
this
world
is
foolishness
with
God
:
for
,
it
is
written
,
he
taketh
the
wise
in
their
own
craftinesse
.
Fifthly
,
let
the
Pastor
observe
the
occasion
,
if
at
any
time
it
shall
please
God
to
lay
calamity
on
such
a
man
;
and
then
let
him
wisely
labour
with
all
meekness
and
tenderness
to
awaken
up
his
conscience
to
take
notice
of
the
sparks
of
wrath
,
least
he
perish
in
Gods
displeasure
,
if
he
do
not
humble
himself
before
God
and
draw
in
to
Christ
;
upon
which
condition
let
him
make
the
fairest
offers
of
grace
and
mercy
that
the
Gospel
can
yield
to
him
,
if
possibly
the
Lord
may
give
him
repentance
and
faith
in
our
Lord
Jesus
Christ
.
For
removing
the
fourth
impediment
.
THe
fourth
impediment
of
self-examination
,
is
the
stupidity
and
senslesness
of
the
conscience
,
past
feeling
,
as
it
were
,
burnt
with
a
hot
iron
.
This
disease
may
be
seen
in
b●●otted
Epicures
,
given
to
their
brutish
lusts
,
who
are
so
carried
on
after
their
furious
beastly
affections
,
that
they
have
no
more
power
over
themselves
then
beasts
,
and
such
monsters
of
men
by
frequent
sinning
have
extinguished
all
sense
of
sin
;
for
,
albeit
by
nature
there
is
some
remainder
of
light
in
fallen
man
,
whereby
the
work
of
the
law
may
be
found
written
in
their
heart
,
as
far
as
to
make
them
inexcusable
,
when
they
do
contrary
to
it
;
and
albeit
there
is
le●t
in
the
natural
man
some
natural
power
of
the
conscience
to
vex
him
that
rebelleth
against
it
,
to
restrain
him
thereafter
from
doing
the
like
,
yet
some
have
so
sold
themselves
to
the
lust
and
wantonnesse
of
their
fl●sh
,
that
they
will
not
hear
any
admonition
or
check
of
the
conscience
which
might
make
any
remorse
,
but
do
run
madly
after
all
sort
of
uncleannesse
,
corrupting
themselves
as
brute
beasts
.
The
like
disposition
may
be
seen
in
openly
profane
persons
,
who
not
only
in
their
deeds
have
denyed
the
power
of
godliness
,
but
also
renounce
the
profession
of
all
form
of
godlinesse
,
and
shamelesly
foam
forth
their
ungodlinesse
,
as
an
open
rotten
grave
casts
forth
the
stink
thereof
.
Of
this
sort
are
these
,
who
when
they
do
blaspheme
,
will
not
be
reproved
.
Psal.
12.
4.
Our
tongues
are
our
own
,
who
is
Lord
over
us
?
and
who
as
dogs
do
trample
under-foot
all
holy
things
and
rent
them
who
reprove
them
,
and
who
insult
over
the
godly
in
their
affliction
,
saying
with
Davids
enemies
,
where
is
their
God
?
and
who
openly
scorn
all
religion
like
these
desperat
scoffers
,
2
Pet.
3.
4.
saying
,
where
is
the
promise
of
his
coming
.
Such
as
these
are
practically
atheists
,
and
in
some
sort
also
in
their
minds
;
for
,
albeit
they
have
some
natural
principles
of
a
Godhead
imprinted
on
them
,
yet
they
smother
all
knowledge
of
God
and
belch
out
their
own
shame
against
God
and
religion
and
all
the
godly
.
2.
Of
mens
falling
unto
such
a
fearfull
abomination
,
four
causes
may
be
rendered
.
The
first
is
,
the
mans
violence
used
against
his
conscience
frequently
in
committing
of
grievous
sins
wittingly
,
and
from
the
slighting
of
the
admonitions
of
the
conscience
arising
up
to
the
contempt
of
all
accusations
which
the
conscience
can
lay
in
against
him
,
and
at
last
boldly
rising
up
against
the
conscience
,
as
it
were
,
to
be
avenged
of
it
,
for
rebukeing
him
,
by
committing
these
same
sins
most
frequently
,
for
which
he
hath
been
oftnest
reproved
by
his
conscience
.
The
second
cause
may
we
reckon
the
devil
,
who
thinketh
it
too
little
to
allure
men
to
sin
,
and
harden
their
heart
in
it
,
and
spoil
them
of
all
sense
of
their
sin
,
except
he
also
draw
them
to
renounce
God
and
bark
against
him
,
and
become
like
the
devil
himself
,
so
far
as
he
can
drive
them
.
The
third
cause
we
make
the
holy
justice
of
God
,
giving
over
the
man
who
contemneth
the
light
and
checks
of
his
conscience
,
unto
a
reprobat
sense
,
that
being
deprived
of
common
use
of
reason
and
judgment
,
he
may
run
mad
in
his
sin
like
the
devil
:
for
,
if
God
did
punish
the
heathen
so
for
this
sort
of
sinning
,
Rom.
1.
28.
what
wonder
he
punish
,
seven
times
more
,
them
,
who
thus
rebell
against
the
light
of
holy
Scripture
?
yea
,
these
that
do
not
come
to
this
hight
are
punished
,
by
giving
them
over
to
strong
delusions
,
2
Thess.
2.
11.
The
last
,
but
sinless
,
cause
,
is
the
deep
wisdom
of
God
,
who
suffering
such
wretches
to
fill
up
such
a
measure
of
sin
,
doth
make
manifest
to
all
beholders
,
the
power
and
poyson
of
in-born
sin
in
man
,
and
draweth
forth
to
light
the
natural
enimity
of
man
against
God
,
the
seeds
whereof
is
in
all
men
,
and
could
hardly
be
believed
to
be
incident
to
men
,
except
it
were
by
experience
seen
and
found
in
some
men
.
For
remedy
of
this
evil
,
it
is
too
little
that
such
a
monster
should
be
driven
from
all
Church-society
,
and
given
over
to
Sathan
;
it
is
the
part
of
the
Magistrate
to
bind
beasts
and
mad
devils
,
and
punish
them
as
it
becometh
the
bearer
of
the
sword
to
do
for
avenging
of
evil-doers
.
But
,
if
the
Magistrate
do
not
his
part
,
yet
,
let
the
Pastor
do
what
in
him
lyeth
;
for
,
albeit
the
Scripture
giveth
small
hope
of
the
recovery
of
such
vile
monsters
because
of
the
stupidity
of
their
conscience
,
that
cannot
be
wrought
upon
by
man
,
yet
seing
such
evils
have
been
found
,
even
in
some
elect
,
as
Manasseh
and
some
of
the
Corinthians
before
their
conversion
,
1
Cor.
6.
9
,
10
,
11.
and
because
experience
hath
often
found
,
that
some
of
this
sort
going
to
publick
execution
by
the
Magistrate
,
have
been
converted
and
saved
by
faith
in
Jesus
Christ
;
a
Pastor
should
not
altogether
despair
of
such
vile
men
,
but
essay
what
may
be
done
by
conference
,
especially
when
God
sends
calamity
on
them
,
or
the
Magistrate
executs
justice
on
them
for
any
crime
,
if
possibly
such
miscreants
,
being
convinced
of
their
perverseness
,
may
repent
and
flye
to
Christ
,
the
Redeemer
of
such
as
flye
unto
him
.
For
removing
the
fifth
impediment
.
1.
THe
fifth
impediment
of
self-examination
,
is
a
false
fear
of
no
small
danger
to
their
souls
,
if
they
should
ripe
up
their
conscience
for
by-gones
;
for
,
seing
,
they
feel
themselves
quiet
,
they
think
it
were
unprofitable
and
dangerous
to
trouble
their
own
peace
.
Such
persons
will
tell
you
,
that
their
faith
is
surely
set
on
God
,
and
that
they
never
had
any
doubt
or
suspicion
of
Gods
love
to
them
,
and
therefore
dare
not
trouble
themselves
with
self-examination
,
first
,
because
all
Sermons
bid
them
firmly
trust
in
God
.
Secondly
,
because
they
know
,
if
they
should
trouble
themselves
with
self-examination
,
they
might
soon
weaken
their
faith
,
as
they
conceive
.
Thirdly
,
because
they
know
the
subtilty
of
Sathan
,
as
they
say
,
to
whom
if
a
door
were
op●ned
by
search
of
their
old
wayes
,
they
fear
he
should
over-charge
them
with
accusations
,
and
drive
them
to
desperation
,
as
(
say
they
)
it
hath
befallen
sundry
,
who
after
wakening
their
consciences
,
never
rested
till
they
put
hand
in
themselves
,
not
being
able
to
bear
the
torment
of
their
conscience
.
There
are
other
some
,
who
,
nill
they
will
they
,
are
drawn
before
the
tribunal
of
Gods
Judgment
,
and
their
conscience
beginneth
to
stir
against
them
,
which
so
soon
as
they
do
perceive
,
incontinent
they
interrupt
the
process
.
Such
a
one
was
the
heathen
Governour
Felix
,
Act.
24
,
25.
who
after
hearing
,
for
a
little
,
Pauls
discourse
of
righteousness
,
temperance
and
judgment
to
come
,
did
tremble
,
and
therefore
desired
Paul
to
forbear
for
the
time
.
Of
this
sort
also
are
they
who
do
with-draw
themselves
from
Church-meetings
,
and
hearing
of
publick
Sermons
,
lest
they
should
be
troubled
with
the
serious
speeches
of
a
faithfull
Pastor
.
Some
are
also
of
this
sort
,
who
take
the
course
that
King
Saul
did
take
,
and
call
for
a
minstrel
,
or
for
merry
company
to
suppress
the
voice
of
their
barking
conscience
,
or
do
by
some
such
way
divert
their
conscience
from
entering
in
judgment
with
them
.
2.
The
causes
of
this
evil
in
the
un-regenerat
man
,
may
be
found
these
four
,
(
besides
others
more
particular
)
First
,
ignorance
of
the
duty
of
self-examination
prescribed
of
God
,
Ps.
4.
4.
or
a
voluntar
mis-kenning
that
such
a
duty
is
required
of
all
.
The
second
cause
is
a
fixed
purpose
to
go
on
securely
in
their
old
wayes
.
The
third
cause
is
,
the
sense
of
the
sweetness
they
imagine
they
do
find
,
and
have
found
of
a
long
time
in
the
carnal
rest
and
sleep
of
their
conscience
.
The
fourth
cause
is
a
perswasion
,
that
they
could
not
rid
themselves
out
of
the
grips
of
their
conscience
,
nor
endure
the
blind
blowes
,
which
conscience
,
set
down
on
the
tribunal
,
should
inflict
on
them
;
which
sorrow
and
vexation
they
conceive
they
cannot
otherwayes
eshew
,
but
by
throwing
down
their
conscience
from
the
bench
that
he
enter
in
no
processe
against
them
.
3.
When
the
Pastor
hath
to
do
with
such
a
man
,
his
first
care
must
be
,
that
this
blind
fear
may
be
drawn
forth
to
the
light
,
by
shewing
him
,
that
this
his
flying
from
the
light
and
hiding
himself
in
darkness
,
is
to
no
purpose
,
and
that
there
is
no
place
for
him
to
flye
unto
and
hide
himself
from
God
.
Secondly
,
let
him
presse
the
decree
of
God
,
that
all
men
must
once
die
,
and
then
come
to
judgment
:
wherein
he
cannot
misse
perpetual
condemnation
and
endless
torment
from
an
angry
Judge
;
except
he
now
judge
and
condemn
himself
,
and
flye
to
Christ
the
Mediator
while
it
is
to
day
,
while
Christ
is
exercising
his
Mediatory-office
,
and
is
inviting
all
sinners
to
repent
,
and
calling
all
weary
and
heavy
loaden
to
come
unto
him
.
Thirdly
,
let
the
Pastor
shew
to
those
fearfull
persons
,
that
this
their
tear
is
groundlesse
;
for
,
if
they
minde
to
draw
in
to
God
,
they
need
not
fear
to
confesse
all
their
sins
and
flye
to
his
grace
,
which
if
they
do
not
,
the
sleep
which
they
love
to
lye
into
is
deadly
,
because
God
hath
said
,
There
is
no
peace
to
the
wicked
,
Isa.
48.
21.
Fourthly
,
let
him
presse
the
precepts
for
self-examination
and
judging
our selves
,
Ps.
4.
4.
and
trying
whether
we
be
in
the
faith
or
not
,
2
Cor.
13.
5.
except
they
would
chuse
to
be
judged
of
God
without
mercy
.
But
seing
here
we
speak
to
Pastors
,
or
to
such
as
aim
at
the
holy
Ministry
,
we
need
not
insist
,
but
with
the
Apostle
,
2
Tim.
2.
17.
pray
the
Lord
to
give
his
servants
wisdom
and
prudence
in
all
things
.
For
removing
the
sixth
impediment
.
THe
sixth
impediment
is
,
a
lazy
and
sluggish
putting
off
of
the
duty
of
self-examination
from
time
to
time
.
And
many
are
guilty
of
this
sinfull
folly
,
who
will
grant
,
that
it
is
a
duty
lying
on
them
to
set
their
conscience
on
work
for
tryal
of
their
state
or
condition
,
but
like
ill
debtors
,
who
,
promising
to
pay
as
oft
as
they
meet
with
their
creditors
,
do
notwithstanding
put
off
time
and
delay
the
work
from
day
to
day
;
Such
mens
disposition
in
spiritual
things
is
well
resembled
in
the
description
of
the
sluggard
,
Prov.
6.
10.
How
long
wilt
thou
sleep
,
O
sluggard
?
when
wilt
thou
arise
out
of
thy
sleep
?
Yet
a
little
sleep
,
a
little
slumber
,
a
little
folding
of
the
hands
to
sleep
.
So
shall
thy
poverty
come
as
one
that
travaileth
,
and
thy
want
as
an
armed
man
.
And
,
Prov.
26.
14
,
15
,
16.
As
the
door
turneth
upon
his
hinges
,
so
doth
the
slothfull
man
upon
his
bed
.
The
slothfull
hideth
his
hand
in
his
bosom
,
it
grieveth
him
to
bring
it
again
to
his
mouth
.
The
sluggard
is
wiser
in
his
own
conceit
,
then
seven
men
that
can
render
a
reason
.
Such
are
our
lazy
d●layers
of
examination
,
of
whom
we
speak
,
they
cannot
endure
to
be
at
pains
to
search
their
wayes
or
commune
with
their
heart
:
But
,
so
long
as
God
suffereth
their
conscience
to
sleep
,
so
long
they
put
off
the
duty
of
searching
themselves
and
lye
still
in
security
,
esteeming
it
a
torture
to
have
their
sluggish
sleeping
any
way
interrupted
by
any
person
.
2.
Of
this
evil
disease
,
five
causes
may
be
given
;
The
first
is
,
the
abhorring
of
all
pains
in
spiritual
duties
,
how
profitable
so
ever
diligence
might
prove
.
The
second
cause
is
,
the
bewitching
sense
of
sweetness
they
conceive
they
feel
in
this
their
idle
carriage
.
The
third
is
,
the
deceit
of
the
sluggards
heart
,
still
promising
to
follow
his
purpose
of
amendment
of
life
from
day
to
day
,
and
yet
,
albeit
deceived
a
thousand
times
,
he
doth
give
credit
to
his
own
false
heart
.
The
fourth
is
,
a
false
opinion
which
the
sluggard
entertains
of
his
own
spiritual
abilities
,
as
if
he
were
sure
he
could
repent
at
any
time
;
and
that
if
any
sickness
or
appearance
of
death
should
befall
him
,
he
would
then
undoubtedly
make
his
reckening
with
God
and
crave
pardon
,
and
so
be
saved
,
and
in
such
pleasant
dreams
he
counteth
himself
a
much
wiser
man
then
many
who
do
put
themselves
to
daily
toiling
and
vexation
,
by
keeping
their
conscience
on
the
rack-stock
,
when
with
less
misery
they
might
follow
his
sluggish
way
of
it
.
The
fifth
,
but
sinlesse
,
cause
,
is
the
Lords
lengthening
of
prosperity
to
the
sluggard
,
which
although
it
should
lead
him
to
repentance
,
yet
he
becomes
hereby
more
and
more
drunken
,
and
●ulleth
himself
over
in
a
deeper
sleep
.
3.
This
sickness
is
not
easily
cured
,
except
the
Lord
take
up
a
rod
and
rouse
the
sluggard
out
of
his
sleep
.
But
,
as
for
the
Pastors
part
,
he
shall
do
well
in
private
if
the
sluggard
confesse
his
fault
,
and
howsoever
,
to
set
an
edge
on
the
law
in
publick
,
that
all
such
sluggards
may
apprehend
the
real
danger
their
soul
is
into
by
delaying
their
repentance
,
because
the
indurance
of
this
brittle
and
frail
life
is
most
uncertain
;
for
,
the
fool
knoweth
not
whether
the
very
next
following
night
after
admonition
is
given
to
him
,
his
soul
shall
be
taken
from
him
.
Secondly
,
he
must
know
,
that
the
longer
he
delay
,
the
number
of
his
sins
and
the
hardnesse
of
his
heart
,
and
the
wrath
of
God
against
him
,
do
daily
grow
to
a
higher
measure
.
Let
the
sluggard
then
be
convinced
of
his
madnesse
,
if
he
shall
delay
for
an
hour
,
by
acknowledgment
of
his
sin
and
flying
to
Christ
,
to
vomit
up
the
deadly
poyson
of
his
sweetest
sins
,
and
to
have
the
hot
burning
wrath
of
God
against
him
extinguished
.
Thirdly
,
let
the
deceits
wherewith
he
beguileth
himself
be
laid
open
and
refuted
,
and
an
offer
be
made
unto
him
,
whether
he
will
chuse
,
that
his
conscience
be
tormented
for
ever
in
the
society
of
unclean
devils
,
after
a
short
while
sleep
in
sin
in
this
life
,
rather
then
while
he
hath
time
,
while
Christ
offereth
himself
Mediator
in
his
Gospel
,
while
he
may
have
the
sweet
fellowship
of
the
Saints
,
he
will
chuse
to
put
his
conscience
to
it
,
and
acknowledge
his
sins
and
flye
to
Christ
,
that
he
may
have
peace
with
God
and
so
be
saved
for
ever
.
For
removing
the
seventh
impediment
.
THe
seventh
impediment
of
self-examination
,
is
the
too
earnest
care
for
earthly
things
,
and
the
mans
involving
himself
in
the
affairs
of
this
life
:
for
,
there
are
many
who
do
not
refuse
the
duty
of
trying
their
own
spiritual
state
and
condition
,
who
notwithstanding
of
this
conviction
of
their
duty
,
do
spend
all
their
time
in
the
businesses
of
this
world
,
wherein
they
are
so
involved
and
carried
head-long
,
that
they
passe
perfunctoriously
all
exercises
of
religion
,
and
do
neither
wait
for
the
direction
of
Gods
Word
,
or
of
their
own
conscience
,
about
what
they
have
to
do
,
nor
call
themselves
to
account
for
what
is
past
,
done
or
not
done
.
Of
this
sort
ar●
these
,
of
whom
Christ
doth
speak
,
Luke
14.
18.
who
being
invited
to
a
free
supper
,
answered
,
some
of
them
,
I
have
bought
land
,
another
,
I
have
married
a
wife
,
another
,
I
have
bought
a
yoke
of
oxen
,
&c.
and
so
sought
to
be
excused
,
for
their
not
coming
to
the
marriage
,
all
pretending
their
earthly
affairs
,
as
a
just
reason
of
their
slipping
of
the
invitation
given
them
.
Of
this
sort
of
men
speaketh
Christ
,
Math.
13.
22.
He
that
received
seed
among
the
thornes
,
is
he
that
heareth
the
Word
,
and
the
cares
of
this
world
,
and
the
deceitfulness
of
riches
chock
the
word
,
and
he
becometh
unfruitfull
.
This
sort
of
men
are
complained
of
,
Ier.
8.
6.
I
hearkened
and
beard
,
but
they
spoke
not
aright
,
no
man
repented
him
of
his
wickedness
,
saying
,
what
have
I
done
?
Every
one
turned
to
his
course
,
as
the
horse
rusheth
into
the
battel
.
2.
Of
this
evil
,
four
causes
among
others
may
be
given
,
first
,
inordinat
concupiscence
of
earthly
things
,
which
eateth
up
all
the
time
and
travell
,
which
the
love
of
things
spiritual
doth
call
for
,
and
,
as
it
were
,
spurreth
the
man
to
the
immoderat
pursuing
of
things
temporal
.
The
second
cause
is
,
the
beguiling
of
the
conscience
under
the
pretense
of
seeking
what
is
lawfull
and
necessary
for
a
mans
well-being
in
this
life
,
as
if
a
mans
spending
of
his
care
and
pains
,
and
time
in
earthly
business
,
in
it self
lawfull
,
were
sufficient
excuse
for
neglecting
things
spiritual
and
heavenly
;
or
,
as
if
it
were
not
required
of
all
men
that
hear
the
Word
of
God
pointing
out
the
way
of
mens
salvation
,
to
prefer
that
one
thing
necessary
before
all
commodities
of
this
earth
;
for
,
what
can
it
avail
a
man
to
gain
the
whole
earth
,
if
he
lose
his
own
soul
?
The
third
cause
is
,
the
deceitfulnesse
of
riches
,
which
every
man
naturally
is
inclined
to
pursue
too
eagerly
,
and
which
many
pragmatick
busie
men
do
attain
:
for
,
God
useth
to
recompence
every
mans
diligence
in
a
lawfull
occupation
with
a
sort
of
external
reward
of
the
same
kind
with
his
work
:
This
success
and
rewarding
of
mens
industry
and
pains
,
by
increasing
busie
mens
riches
,
earthly-minded
men
,
do
interpret
to
be
the
speciall
blessing
of
God
,
and
an
approbation
of
their
immoderat
pursuing
after
things
earthly
,
wherein
they
are
much
mistaken
;
for
God
never
ordained
any
mans
civil
calling
to
be
a
hinderance
of
the
spiritual
welfare
of
his
soul
,
and
if
any
man
neglect
his
soul
and
pursue
worldly
riches
,
if
he
obtain
them
,
what
can
be
said
?
but
verily
he
hath
his
reward
,
and
cannot
look
after
the
fruit
of
pains
taking
in
spiritual
matters
which
he
neglected
.
The
fourth
cause
is
,
a
light
estimation
of
the
Word
of
God
,
and
of
maters
concerning
salvation
which
by
reason
they
fall
not
under
sense
and
present
possession
,
but
are
offered
to
us
in
promises
,
and
are
not
bestowed
for
the
present
,
therefore
many
are
lesse
carefull
for
things
promised
after
this
life
,
and
do
follow
the
more
eagerly
after
such
things
whereof
they
can
take
hold
in
this
life
.
3.
The
way
to
cure
this
malady
,
so
far
as
pertaineth
to
a
Pastor
,
is
,
that
both
in
publick
sermons
and
privat
conferences
,
he
give
unto
things
lawfull
and
to
the
following
of
a
mans
civil
calling
the
own
room
and
time
,
and
wisely
let
men
know
the
subordination
of
all
civill
affairs
unto
the
welfare
of
their
souls
,
and
so
to
lay
open
the
perill
of
mens
souls
,
when
they
are
following
too
too
eagerly
their
civill
vocation
,
as
in
the
mean
time
he
do
not
condemn
mens
diligence
in
their
callings
,
but
that
he
give
directions
for
such
a
wise
moderation
of
every
mans
care
about
things
of
this
world
,
that
the
precious
excellency
of
the
soul
,
and
the
infinit
worth
of
eternal
life
be
first
and
above
all
earthly
things
provided
for
,
and
that
in
the
using
or
conqueshing
of
riches
no
prejudice
do
come
to
his
own
salvation
,
which
is
not
possible
a
man
shall
do
,
if
he
do
not
daily
examine
his
own
conscience
carefully
,
and
keep
it
in
a
tender
disposition
,
resorting
to
Christ
upon
all
occasions
for
pardon
of
daily
sin
and
keeping
him
,
that
if
riches
increase
,
he
may
not
set
his
heart
thereon
,
but
may
be
forth-coming
to
the
duties
of
charity
towards
others
as
his
power
shall
be
,
and
opportunities
shall
be
offered
.
CHAP.
X.
Concerning
them
that
are
like
to
despair
.
VVE
have
spoken
of
the
first
sort
of
them
who
do
hinder
their
own
regeneration
by
abhorring
,
declining
,
delaying
and
shifting
off
of
the
examination
of
their
consciences
.
The
second
sort
or
rank
of
those
who
hinder
their
own
conversion
,
is
of
such
as
after
the
wakening
of
their
own
consciences
,
whether
voluntary
or
by
compulsion
,
do
despair
of
all
remedy
offered
unto
them
in
the
Gospel
of
grace
in
Christ
,
and
renouncing
the
counsell
of
God
,
do
follow
the
counsell
of
Sathan
and
their
own
heart
.
2.
We
distinguish
a
volountary
examination
of
the
conscience
from
a
compelled
and
inforced
examination
thereof
,
as
was
hinted
at
in
the
former
Section
;
for
,
it
is
one
thing
to
say
of
a
man
,
he
hath
voluntarily
examined
himself
and
found
out
his
dittey
and
deserved
judgment
,
and
to
say
of
him
,
he
is
forced
to
examine
himself
and
in
himself
to
receive
sentence
according
as
his
wayes
have
been
:
for
,
there
are
many
who
will
not
judge
themselves
,
yet
after
are
forced
unto
it
against
their
will
:
These
are
said
to
judge
themselves
voluntarily
,
who
,
by
a
free
act
of
their
will
,
do
enter
themselves
to
be
judged
of
their
own
conscience
,
and
do
go
about
the
work
either
slightly
and
per●unctoriously
,
or
●●●ictly
and
exactly
according
to
their
knowledge
of
the
●ule
:
But
a
compelled
examination
is
ever
more
exact
and
strict
and
joyned
with
the
chastisement
of
the
sinner
for
neglecting
or
slighting
or
delaying
of
examination
,
Psal
,
50.
21.
This
distinction
is
holden
forth
to
as
by
the
Apostle
,
1
Cor.
11.
31
,
32.
If
we
would
judge
〈◊〉
selves
,
we
should
not
be
judged
:
But
when
we
are
judged
,
we
are
chastened
of
the
Lord
,
that
we
should
not
be
condemned
with
the
world
.
Both
these
sorts
of
examination
have
a
blessing
following
upon
them
when
Christ
is
〈◊〉
unto
after
examination
:
but
if
Christ
be
not
fled
unto
,
then
desperation
may
follow
upon
both
slight
and
serious
examination
,
both
upon
voluntary
and
enforced
examination
.
3.
We
do
not
take
desperation
here
for
every
dissidence
of
Gods
performing
of
promises
,
or
of
Gods
making
good
of
his
gracious
offers
,
but
for
diffidence
to
obtain
reconciliation
with
God
,
or
to
find
mercy
through
Christ
the
Mediatour
.
Neither
do
we
call
by
the
name
of
desperation
every
diffidence
to
obtain
mercy
and
reconciliation
,
cast
in
mans
mind
by
the
tempter
Sathan
,
and
yielded
unto
for
a
time
under
the
sense
of
Gods
wrath
;
for
,
at
some
sits
,
the
diffidence
will
be
found
in
renewed
Saints
,
as
in
Ionab
,
chap.
2.
4.
Heman
the
Ezrait
.
Psal.
88.
16.
David
,
Psal.
116.
11.
who
seemed
to
themselves
for
the
time
to
be
cast
off
,
but
but
did
swim
out
of
this
deep
by
faith
.
Neither
do
we
take
desperation
for
every
short
or
long
ecclipse
of
hope
,
wherein
a
distressed
soul
seems
to
its
self
to
despair
,
yea
,
and
may
possibly
utter
and
profess
they
do
despair
,
and
in
the
mean
time
will
not
renounce
the
use
of
the
means
,
whereby
they
do
get
,
or
recover
hope
:
Such
was
the
condition
of
Heman
the
Ezraite
,
Psal.
88.
14
,
15
,
16.
Lord
why
casts
thou
off
my
soul
?
why
hidest
thou
thy
face
from
me
?
I
am
afflicted
and
ready
to
die
from
my
youth
up
,
while
I
suffer
thy
terrors
,
I
am
distracted
.
He
thought
he
was
cast
off
,
yet
for
all
that
he
went
on
daily
praying
for
the
sense
of
mercy
and
found
it
,
and
was
directed
by
God
to
acquaint
the
Church
unto
all
generations
with
his
long
and
sad
exercise
.
But
we
take
desperation
for
a
prevalent
impression
made
by
Sathan
upon
the
spirit
of
a
man
,
that
God
will
not
shew
him
mercy
,
and
so
fixed
in
him
,
as
the
man
resolveth
not
to
deal
with
God
any
more
for
mercy
.
4.
Of
this
properly
called
desperation
,
there
are
two
sorts
,
one
which
we
may
call
carelesse
and
secure
desperation
,
another
which
we
may
call
anxious
and
tormenting
desperation
.
Cains
desperation
in
his
last
resolution
,
was
of
the
first
sort
,
and
Iudas
desperation
was
of
the
other
sort
.
We
call
that
a
carelesse
secure
desperation
,
when
a
sinner
,
being
convinced
of
his
grosse
and
many
sins
,
either
believeth
not
Gods
Word
or
conceiveth
God
implacable
and
irreconciliable
,
and
to
have
destinate
him
to
destruction
according
to
the
sentence
of
the
law
,
pronounced
against
such
sinners
as
he
knoweth
himself
to
be
,
and
so
doth
harden
and
obdure
himself
against
all
threatenings
,
and
goeth
on
in
his
own
wayes
,
resolved
to
take
ease
and
pleasure
in
the
world
,
so
long
as
he
liveth
,
and
not
to
make
himself
miserable
before
the
time
;
Such
was
the
desperation
of
carnall
Israelits
,
Isa
,
22.
13.
who
,
hearing
the
threatenings
of
the
Prophets
concerning
the
just
Judgments
of
God
to
come
upon
them
,
when
they
should
have
humbled
themselves
in
prayer
and
fasting
,
in
sackcloth
and
ashes
,
and
sought
mercy
from
God
,
they
did
set
themselves
to
make
good
cheer
,
and
to
feast
one
another
,
saying
,
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
.
Of
this
sort
were
also
these
in
Ezekiels
time
,
chap.
33.
10.
Thus
ye
speak
,
saying
,
If
our
sins
and
transgressions
be
upon
us
,
and
we
pine
away
in
them
,
how
shall
we
then
live
?
They
do
not
deny
that
they
are
loadened
with
iniquity
,
they
doubt
nothing
of
the
righteousnesse
of
the
threatned
Judgment
;
but
,
comparing
the
justice
of
Gods
Judgment
with
their
sins
,
and
laying
aside
all
thought
of
a
remedy
from
Gods
mercy
,
they
flatly
despair
,
as
if
there
had
been
no
remedy
provided
in
the
Word
of
God
for
them
,
or
as
if
the
threatenings
had
been
pronounced
,
as
sentences
pronounced
absolutely
,
without
exception
of
their
repentance
.
5.
The
causes
of
this
evil
,
are
specially
these
three
;
the
first
,
is
grosse
misbelief
of
Gods
Word
,
contemning
all
threatenings
,
as
but
the
words
of
an
angry
prophee
stirred
up
to
vent
his
passions
against
people
.
The
second
,
is
the
perversenesse
of
corrupt
nature
,
so
hardened
with
the
custom
of
sinning
,
that
the
conscience
not
being
terrified
with
Gods
threatenings
,
is
nothing
moved
with
inward
accusations
,
which
they
know
to
be
just
;
whereupon
they
resolve
neither
to
seek
for
mercy
,
nor
care
for
reconciliation
with
God
,
not
to
shed
with
their
carnal
pleasures
and
sinfull
lusts
,
but
will
go
on
in
their
own
wayes
,
and
take
their
hazard
.
The
third
,
is
a
false
perswasion
,
that
it
is
impossible
they
can
be
reconciled
to
God
,
arising
partly
,
from
the
vileness
of
their
former
life
and
grosseness
of
their
sins
,
partly
,
from
the
ignorance
of
the
Gospel
,
and
of
the
rich
grace
of
God
offered
to
the
worst
of
sinners
,
who
shall
forsake
their
former
wayes
and
flye
unto
Christ
;
and
partly
,
arising
from
the
ignorance
of
the
scope
and
end
of
the
law
,
which
is
appointed
to
be
a
pedagogue
to
lead
and
draw
men
unto
Christ
,
after
their
conviction
of
sin
by
the
law
,
how
grievous
soever
their
sins
have
been
.
6.
The
remedy
of
this
sort
of
secure
desperation
is
very
hard
,
and
in
some
incurable
,
namely
these
,
who
do
not
believe
the
threatenings
and
go
on
still
in
unbelief
;
or
,
do
believe
the
threatenings
,
but
are
so
wedded
to
their
lusts
,
that
they
will
not
change
their
course
and
maner
of
sinfull
carriage
,
come
what
may
come
,
but
resolve
to
eat
and
drink
and
be
merry
while
they
live
:
Concerning
whom
the
Prophet
Isaias
sayeth
,
chap.
22.
14.
It
was
revealed
in
mine
ears
by
the
Lord
of
hostes
,
surely
this
iniquity
shall
not
be
purged
from
you
,
till
ye
die
,
saith
the
Lord
of
hostes
.
The
best
ground
of
hope
is
of
such
,
who
,
through
ignorance
of
the
end
of
the
law
and
offer
of
the
Gospel
,
have
taken
up
a
false
perswasion
of
their
desperat
estate
.
Now
because
the
Pastor
hath
no
warrand
to
read
the
decree
of
any
mans
reprobation
in
particular
,
his
care
must
be
in
private
and
publick
,
to
waken
epicures
,
and
all
besotted
in
their
sins
,
out
of
their
deadly
sleep
;
laying
before
them
,
from
Scripture
,
the
unextinguishable
fire
of
hell
,
and
the
torments
of
the
damned
to
be
endured
for
ever
by
the
impenitent
and
unbelieving
sinner
on
the
one
hand
;
and
on
the
other
hand
,
making
offer
of
remission
of
sin
and
reconciliation
to
all
who
shall
forsake
their
former
vitions
wayes
,
and
be
content
to
embrace
Christ
Jesus
for
their
righteousnesse
,
sanctification
and
salvation
.
And
to
this
end
,
let
him
certifie
all
his
hearers
,
that
threatenings
are
not
intended
of
God
to
drive
any
man
to
desperation
,
but
to
lead
all
to
repentance
,
that
they
may
be
saved
,
and
that
the
exception
of
repentance
and
faith
in
the
Redeemer
,
is
to
be
understood
in
every
threatening
,
for
so
the
Lord
hath
made
a
plain
commentary
upon
all
his
threatenings
and
all
his
promises
also
,
that
he
be
not
for
ever
mistaken
,
which
is
this
in
summe
,
that
by
his
threatenings
he
doth
not
intend
to
make
any
man
to
despair
,
but
to
repent
and
turn
to
God
;
and
that
by
his
promises
he
doth
not
intend
,
that
any
man
should
presume
to
sin
,
or
turn
his
grace
into
wantonnesse
,
as
is
at
large
set
down
,
Ezek.
33
,
from
ver.
10.
to
ver.
21.
and
,
chap.
18.
from
ver.
21.
to
the
end
.
Of
anxious
tormenting
desperation
.
ANxious
and
tormenting
desperation
is
when
a
sinner
,
from
the
apprehension
of
his
guiltinesse
of
irremissible
sins
,
and
fear
of
inextricable
wofull
misery
,
wherein
he
hath
thrown
himself
,
doth
cast
away
all
hope
of
relief
to
be
had
,
and
so
is
tortured
and
vexed
within
himself
without
rest
.
In
this
sort
of
desperation
,
the
miserable
man
having
wrestled
a
while
,
doth
either
turn
himself
to
a
carnal
temporary
consolation
in
this
world
,
and
maketh
choyce
of
a
carelesse
and
secure
desparation
,
that
he
may
be
rid
of
present
anxiety
,
or
else
he
resolveth
to
dispatch
himself
by
some
sort
of
self-murder
,
counting
it
more
easie
to
die
by
his
own
hand
,
than
to
live
and
endure
the
tormenting
vexation
of
his
own
mind
.
2.
As
for
that
sort
of
anxious
desperation
,
which
after
the
sore
byteing
of
the
conscience
once
wakned
,
falleth
back
again
in
carnal
security
,
it
is
most
perilous
,
and
giveth
very
small
hope
to
the
Pastor
,
or
faithfull
friends
who
perceive
the
man
after
fearfull
wakening
of
his
conscience
,
to
have
fallen
back
to
his
old
wayes
,
and
turned
carelesse
of
the
means
of
salvation
:
for
,
such
a
man
,
is
of
set
purpose
and
resolvedly
wicked
.
Such
was
the
desperation
of
Cain
,
who
,
after
a
whiles
lamentation
and
houling
for
the
curse
pronounced
upon
him
by
God
,
plucked
up
his
heart
,
departed
from
the
society
of
the
Church
,
where
God
giveth
his
presence
,
and
goeth
into
the
land
of
Nod
,
or
voluntary
banishment
,
and
giveth
himself
over
to
building
of
Cities
,
Gen.
4.
13
,
14.
Such
also
was
the
desperation
of
Esau
,
who
,
when
he
saw
he
was
excluded
from
the
spiritual
blessing
of
the
birthright
,
laments
a
little
,
and
then
turned
himself
toward
the
earthly
blessing
,
and
sought
all
his
consolation
in
it
,
Gen.
27.
34
,
38.
yet
such
men
must
be
dealt
with
,
if
God
possibly
may
bless
the
means
.
3.
As
for
the
other
sort
of
anxious
desperation
,
except
it
be
cured
by
Gods
blessing
of
the
means
used
,
it
draweth
on
voluntary
and
deliberat
self-murther
.
We
put
a
difference
between
brute
self-murther
,
and
voluntary
or
deliberat
self-murther
:
for
this
beastly
brute
self-murther
,
may
befall
mad
persons
,
furious
,
melancholious
,
distracted
persons
,
or
such
as
are
beset
by
some
evil
spirit
,
in
whom
the
faculty
of
reasoning
is
so
impeded
,
that
without
the
use
of
reason
,
or
common
sense
,
they
are
carried
to
destroy
themselves
some
way
.
Such
persons
can
hardly
be
called
voluntary
and
deliberat
self-murtherers
,
because
they
are
neither
able
to
observe
and
discern
their
own
condition
,
nor
their
danger
,
wherein
they
are
,
nor
any
circumstances
which
might
hinder
them
from
the
mischief
;
and
therefore
it
cannot
properly
in
this
case
be
called
desperation
,
because
the
miserable
person
is
not
so
much
capable
of
reason
as
to
consider
the
grounds
and
motives
of
hope
or
despair
.
But
voluntary
self-murther
,
proceedeth
from
properly
called
desperation
,
because
the
wretch
,
after
deliberation
,
how
to
escape
from
misery
lying
on
and
coming
on
,
when
all
reason
of
hope
seemeth
to
fail
him
,
he
casts
away
any
further
inquisition
after
the
remedy
;
and
out
of
apprehension
,
that
he
can
be
in
no
worse
case
after
his
death
,
then
he
presently
feeleth
,
and
that
he
can
no
other
way
be
rid
of
his
present
torment
then
by
death
,
wittingly
and
willingly
putteth
hand
in
himself
:
In
this
voluntary
self-murther
,
sometime
the
sense
of
wrath
for
sin
committed
,
doth
predomine
,
as
in
Iudas
the
traitour
,
his
desperation
and
self-murther
:
sometime
the
apprehension
of
more
worldly
misery
,
more
bitter
then
death
,
doth
predomine
,
as
in
King
Saul
,
who
choosed
rather
to
fall
on
his
own
sword
,
then
fall
alive
into
the
hands
of
the
Philistines
,
1
Sam.
31.
4.
and
in
Achitophels
hanging
himself
,
when
he
foresaw
what
misery
should
come
upon
himself
,
when
his
counsel
was
not
imbraced
by
Absalom
,
2
Sam.
17.
23.
4.
To
speak
of
self-murther
in
general
,
requireth
a
Treatise
larger
then
our
purpose
doth
permit
;
it
sufficeth
us
to
speak
a
little
to
it
,
as
the
temptation
thereunto
,
and
desperation
of
finding
Gods
mercy
is
a
hindrance
of
regeneration
.
To
this
end
,
where
any
fear
or
suspicion
of
any
intention
toward
this
fearfull
sin
,
doth
appear
,
all
meeknesse
should
be
used
by
all
that
have
interest
in
the
person
suspected
,
that
may
serve
to
save
the
vexed
party
from
such
a
mischief
;
God
must
be
in-called
and
requested
for
relief
unto
the
patient
:
Physicians
should
be
called
,
and
moe
Pastors
then
one
,
if
they
can
be
had
,
the
soul
in
danger
must
by
friends
,
be
watched
and
waited
on
,
in
a
prudent
maner
night
and
day
,
that
he
never
be
alone
.
If
the
person
be
capable
of
reason
,
he
must
be
dealt
with
freely
to
confesse
his
temptation
and
purpose
toward
this
sin
,
the
causes
moving
him
must
be
inquired
after
;
and
if
they
be
other
then
sense
of
sin
and
fear
,
or
feeling
of
Gods
wrath
,
then
course
must
be
taken
to
make
the
party
sensible
of
sin
and
to
fear
Gods
wrath
,
and
to
consider
,
that
if
they
give
way
to
that
sin
they
are
tempted
unto
,
they
do
no
lesse
,
in
effect
,
then
cast
themselves
in
hell
,
where
the
justice
and
wrath
of
God
shall
lye
upon
them
without
hope
of
ease
or
ending
of
their
everlasting
torment
,
from
which
fearfull
destruction
,
they
may
be
preserved
both
in
soul
and
body
,
if
they
shall
acknowledge
their
sin
,
and
flye
to
God
in
Christ
offering
grace
and
pardon
of
sin
and
delivery
from
hell
,
and
right
unto
heaven
,
promised
to
all
and
every
one
who
shall
imbrace
Jesus
Christ
for
their
redemption
.
And
for
these
,
whose
vexation
is
mainly
from
the
conscience
of
heinous
sins
,
and
felt
wrath
of
God
pursuing
them
,
the
grace
offered
in
the
Gospel
must
be
cleared
unto
them
and
inculcated
;
if
they
can
be
moved
to
give
reasons
of
their
fear
and
to
propone
their
doubts
,
who
knoweth
what
blessing
may
follow
on
their
free
dealing
,
and
from
faithfull
answers
from
Scripture
returned
unto
them
?
Conferences
of
experimented
Christians
may
with
profit
be
made
use
of
in
the
patients
audience
,
whereby
the
party
may
receive
both
increase
of
knowledge
and
some
beginnings
of
comfort
.
Among
other
means
,
godly
persons
,
who
have
in
their
own
exercise
had
experience
of
such
temptations
,
and
have
gotten
victory
by
flying
unto
Christ
,
may
serve
much
by
their
conference
to
encourage
them
.
In
some
of
those
tempted
souls
,
tokens
of
good
hope
will
shortly
appear
;
in
others
,
it
may
be
,
none
can
conjecture
what
shall
be
the
event
,
till
the
time
declare
it
,
whether
justice
or
mercy
was
intended
of
God
;
for
,
both
in
the
elect
,
who
are
cured
of
this
disease
,
and
in
the
reprobat
who
perish
in
their
sin
,
the
same
symptoms
may
appear
;
if
the
anxiety
and
expressions
of
the
one
and
the
other
be
compared
.
Therefore
,
care
must
be
had
of
every
one
under
such
temptations
,
whatsoever
the
event
may
be
and
the
Lords
blessing
waited
for
in
the
use
of
the
means
.
Scripture
sheweth
us
how
hard
exercises
Gods
dear
children
have
been
under
.
Beside
many
other
Saints
,
we
shall
only
name
two
witnesses
,
the
one
is
Heman
the
Ezrait
,
that
precious
soul
,
not
much
inferiour
to
Solomon
in
wisdom
,
1
King
.
4.
31.
of
whom
no
man
could
say
he
was
a
weak
brain
and
hypochondriack
or
melancholious
person
,
whose
sad
exercise
stands
registrated
(
Ps.
88.
)
for
many
mans
comfort
.
The
other
witnesse
shall
be
Iob.
whose
perplexities
we
read
in
his
dispute
with
his
friends
,
and
how
he
tasted
of
this
bitter
temptation
also
,
Job
7.
13
,
14
,
15.
When
I
say
my
bed
shall
comfort
me
,
my
couch
shall
ease
my
complaint
,
then
thou
skarest
me
with
dreams
and
terrifies
me
with
visions
,
so
that
my
soul
chooseth
strangling
.
Behold
there
is
a
very
sad
exercise
of
the
most
holy
and
righteous
man
on
earth
;
there
is
a
sore
temptation
even
unto
self-murther
,
but
how
is
this
temptation
over-come
?
first
,
he
doth
not
hide
his
temptation
,
but
openeth
it
up
in
the
worst
shape
:
this
giveth
the
temptation
vent
,
he
will
not
conceal
it
,
nor
be
Sathans
secretar
in
this
;
and
this
is
one
mean
to
weaken
the
temptation
.
Then
he
presenteth
it
before
God
,
and
poureth
out
his
complaint
unto
the
Lord
,
and
this
giveth
him
the
victory
.
So
let
all
souls
tempted
unto
desperation
do
,
and
cleave
to
God
in
Christ
,
and
they
shall
be
victorious
also
.
CHAP.
XI
.
Concerning
them
that
absolve
themselves
without
warrand
.
THe
third
rank
of
those
that
impede
their
own
regeneration
,
remaineth
to
be
spoken
of
.
Of
this
kind
are
all
they
,
who
,
after
they
have
slightly
exmined
themselves
,
and
are
convinced
of
sin
and
of
deserved
death
,
if
they
were
dealt
with
in
rigour
of
justice
,
do
unwarrantably
absolve
themselves
,
deceiving
their
own
conscience
by
a
fallacy
,
false
sylogisme
or
captious
reasoning
,
and
from
the
conscience
,
as
from
a
blinded
or
seduced
Judge
,
do
draw
forth
a
sentence
of
absolution
to
themselves
which
God
doth
not
allow
.
All
such
persons
do
either
lay
down
some
false
principle
or
ground
for
absolution
of
sinners
;
or
,
if
they
lay
down
a
true
ground
,
they
make
wrong
application
of
that
ground
to
themselves
,
and
so
beguile
themselves
miserably
.
The
first
sort
.
SOme
do
grant
themselves
to
be
sinners
,
but
do
perswade
themselves
,
that
God
is
so
mercifull
as
he
will
not
destroy
any
man
for
sin
:
which
principle
being
once
laid
down
,
no
wonder
such
men
go
on
in
their
own
way
and
sing
a
requiem
to
their
own
souls
.
Of
this
sort
of
men
the
Lord
doth
speak
,
Deut.
29.
18
,
19.
shewing
,
that
he
makes
his
covenant
with
his
people
,
lest
there
should
be
among
you
,
saith
he
,
a
root
that
beareth
gall
and
wormwood
.
And
it
come
to
pass
,
when
he
heareth
the
words
of
this
curse
,
that
he
bless
himself
in
his
heart
,
saying
,
I
shall
have
peace
,
though
I
walk
in
the
imagination
of
my
own
heart
,
to
add
drunkenness
to
thirst
.
It
is
possible
,
few
shall
be
found
so
impudent
,
as
that
they
dar
,
in
expresse
termes
,
professe
this
their
mis-belief
of
Gods
justice
;
yet
,
they
are
not
a
few
who
foster
this
error
in
their
heart
,
who
having
,
as
it
were
,
made
a
Covenant
with
death
and
hell
,
are
far
from
fearing
to
perish
in
their
sins
.
In
this
sort
are
all
they
to
be
ranked
,
who
conceive
,
that
all
the
threatnings
in
the
Scripture
are
given
forth
,
to
the
intent
,
that
men
,
being
bridled
by
terrors
,
might
compose
themselves
to
a
more
humane
and
social
life
among
others
;
who
,
lest
they
should
seem
Atheists
in
word
,
do
cry
up
Gods
mercy
,
bounty
and
love
to
man
,
so
as
they
make
small
reckoning
of
the
Lords
truth
and
justice
,
even
as
if
the
justice
of
God
in
punishing
rebels
,
could
not
consist
with
his
mercy
to
the
penitent
,
or
as
if
the
end
of
creating
man
,
could
not
be
obtained
,
if
obstinat
sinners
be
destroyed
.
2.
The
main
cause
of
such
error
,
is
an
obstinat
purpose
to
walk
after
the
counsel
and
imagination
of
their
own
heart
;
and
because
they
cannot
quiet
their
conscience
in
following
their
own
wayes
,
except
in
promising
to
themselves
impunity
in
their
sinning
,
they
presume
confidently
to
go
on
in
their
own
wayes
against
all
threatenings
,
and
so
do
blow
their
consciences
blind
.
Such
profane
presumption
,
although
it
deserveth
to
be
beaten
with
a
rod
,
rather
then
to
be
reasoned
with
,
yet
let
the
Pastor
deal
with
the
presumer
,
as
he
ought
to
do
with
other
desperat
like
sinners
;
and
in
the
first
place
,
let
him
propose
for
remedy
of
this
evil
,
what
the
Lord
doth
speak
against
such
a
person
,
Deut.
29.
20.
The
Lord
will
not
spare
him
,
but
then
the
anger
of
the
Lord
and
his
jealousie
shall
smoak
against
that
man
,
and
all
the
curses
that
are
written
in
this
book
shall
lye
upon
him
,
and
the
Lord
shall
blot
out
his
name
from
under
heaven
.
And
as
he
findeth
this
work
upon
him
,
So
let
him
deal
with
him
.
2.
Some
are
near
of
kindred
to
such
persons
,
who
do
not
reject
all
threatenings
,
yet
do
think
in
their
heart
that
none
are
in
danger
except
grosse
flagitious
and
notorious
sinners
;
but
as
to
themselves
,
they
conceive
because
they
are
not
the
worst
of
men
,
they
are
without
the
reach
of
divine
justice
,
especially
if
their
conversation
be
according
to
humane
laws
so
regulated
as
they
have
the
reputation
of
honest
neighbours
.
With
such
men
Christ
dealeth
(
Luk.
13.
1
,
2
,
5.
)
when
word
came
concerning
the
Galileans
whose
blood
Pila●
mixed
with
their
sacrifices
,
Christ
saith
to
them
,
Suppose
ye
that
these
Galileans
were
sinners
above
all
Galileans
▪
because
they
suffered
these
things
?
I
tell
you
,
nay
,
but
except
ye
repent
you
shall
all
likewise
perish
.
This
is
the
remedy
prescribed
by
Christ
to
such
men
.
3.
Some
there
are
who
hope
to
be
absolved
before
God
,
and
do
absolve
themselves
in
their
own
conscience
,
by
their
good
works
and
obedience
done
to
the
law
:
Of
this
sort
was
Paul
before
his
conversion
,
who
,
till
the
time
that
the
spiritual
light
of
the
law
brake
in
upon
his
mind
and
killed
the
conceit
of
his
own
inherent
righteousnesse
,
was
no
mean
man
in
his
own
eyes
.
Rom.
7.
9.
Such
was
the
rich
young
man
in
the
Gospel
,
who
said
to
Christ
,
that
he
had
keeped
all
the
commands
from
his
youth
up
,
till
Christ
did
prove
him
a
covetous
Idolater
,
who
put
a
higher
price
on
his
riches
then
upon
Christ
and
the
kingdom
of
heaven
:
Such
were
the
Pharisees
,
who
,
by
their
obedience
to
the
law
(
such
as
it
was
)
doubted
nothing
to
absolve
themselves
,
and
that
God
should
absolve
them
also
.
But
that
the
met-yaird
should
be
no
longer
then
their
cloath
,
or
the
law
of
further
extent
then
their
imagined
possible
practice
,
they
admitted
no
metonymie
or
figurative
speech
in
the
law
,
whereby
under
one
branch
of
a
duty
commanded
,
all
duties
of
that
kind
are
comprehended
,
and
all
faults
contrary
to
the
duty
are
forbidden
.
As
for
example
,
they
counted
not
the
sixth
command
to
be
violat
,
except
the
man
did
take
away
his
neighbours
life
,
nor
the
seventh
command
broken
,
except
by
grosse
adultery
and
violation
of
the
marriage-bed
;
nor
the
eighth
command
transgressed
,
except
another
mans
goods
were
openly
or
privately
taken
away
,
whose
mistake
Christ
doth
correct
,
Matth.
chap.
5.
and
6.
2.
Such
men
as
those
are
far
from
repentance
,
far
from
humbling
themselves
before
God
and
seeking
remission
of
sin
through
Christ
;
for
,
they
are
ignorant
of
the
righteousnesse
of
the
Gospel
by
faith
in
Jesus
Christ
,
and
of
the
way
of
coming
to
ability
for
doing
any
acceptable
work
by
faith
in
Christ
,
and
therefore
they
go
about
to
establish
their
own
righteousnesse
,
Rom.
10.
3.
and
9.
31.
32.
The
false
ground
which
they
do
lay
for
their
own
absolution
,
is
this
,
they
think
to
be
justified
by
their
works
,
against
which
ground
,
the
Apostle
hath
pronounced
condemnatory
sentence
,
Rom.
3.
20.
By
the
deeds
of
the
law
,
shall
no
flesh
be
justified
in
Gods
sight
;
for
,
by
the
law
is
the
knowledge
of
sin
.
3.
With
this
sort
we
may
joyn
these
,
who
not
only
come
short
of
the
obedience
due
to
the
law
,
but
also
are
in
conscience
convicted
of
many
transgressions
of
the
Lords
law
;
yet
,
they
conceive
that
God
will
not
exact
of
them
,
or
of
any
man
who
is
about
to
obey
his
law
,
more
then
the
man
can
in
the
common
infirmity
of
flesh
overtake
,
and
do
perswade
themselves
,
that
God
will
be
satisfied
with
all
them
,
in
whom
is
a
willingnesse
to
obey
the
law
:
their
false
ground
which
they
lay
,
is
this
,
that
God
will
accept
a
mans
will
for
the
deed
:
And
to
this
purpose
they
do
abuse
the
Scriptures
,
Isa.
1.
19
,
If
you
be
willing
and
obedient
,
you
shall
eat
the
good
things
of
the
land
,
And
,
2
Cor.
8.
12.
If
there
be
first
a
willing
mind
,
it
is
accepted
,
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
4.
But
here
is
their
error
,
whereupon
they
purchase
from
their
conscience
mis-informed
an
unwarrantable
absolution
;
first
,
they
lay
down
for
a
ground
that
they
must
be
justified
by
works
.
2.
Because
they
know
they
do
come
,
and
shall
come
short
in
obedience
,
they
turn
the
condition
of
the
covenant
of
works
,
into
other
terms
then
God
hath
appointed
,
and
make
the
will
of
a
man
to
obey
the
law
so
far
as
he
is
able
,
to
be
the
condition
of
the
covenant
,
which
God
disclaimeth
.
3.
They
deceive
themselves
in
this
,
that
what
is
spoken
to
converted
believers
in
Jesus
Christ
,
already
justified
by
faith
,
aiming
at
new
obedience
,
they
do
apply
to
themselves
,
lying
under
the
curse
and
covenant
of
works
:
for
,
it
is
true
indeed
,
when
God
is
dealing
with
those
that
are
already
justified
by
faith
in
Jesus
,
and
have
renounced
all
confidence
in
their
own
works
,
and
fled
unto
Christ
,
and
have
taken
on
his
yoke
,
the
Lord
doth
take
in
good
part
the
first
fruits
of
the
new
creature
,
and
doth
much
esteem
the
tender
fruits
of
the
spirit
,
as
the
places
cited
(
Isa.
1.
and
2
Cor.
8.
)
do
shew
.
But
when
the
Lord
hath
to
do
with
the
proud
natural
man
,
the
unrenewed
man
,
the
man
that
is
not
humbled
for
violation
of
the
covenant
of
works
,
he
dealeth
with
him
according
to
the
rigour
of
the
law
,
according
to
the
condition
of
the
covenant
of
works
,
pronouncing
his
curse
against
that
man
,
for
every
sin
,
till
the
sinner
be
humbled
and
slye
to
Christ
.
5.
With
the
former
we
may
joyn
all
these
,
who
believe
they
may
wash
away
their
sins
,
partly
by
bearing
such
afflictions
as
are
laid
on
them
by
God
in
this
life
;
partly
,
by
their
tears
,
prayers
,
fastings
,
pilgrimages
penances
and
scourging
of
themselves
;
and
partly
,
by
their
almes-deeds
and
other
good
works
,
do
believe
they
shall
make
amends
for
all
their
misdeeds
;
and
what
they
cannot
perfect
in
this
life
for
the
mater
of
good
works
,
they
will
take
assignation
to
the
supererogation
and
superfluity
of
the
merits
of
Saints
,
made
over
unto
them
by
the
Pope
;
And
what
for
the
mater
of
suffering
is
not
endured
in
this
life
,
they
will
take
upon
them
to
endure
in
an
imaginary
purgatory
and
place
of
hell
after
this
life
,
and
so
(
poor
souls
)
they
think
they
may
absolve
themselves
at
least
from
the
sentence
of
everlasting
condemnation
by
such
poor
shifts
as
those
.
But
the
truth
is
,
so
long
as
they
rely
upon
their
own
sufferings
and
satisfactions
they
deny
both
the
necessity
and
the
worth
of
Christs
sufferings
;
and
so
long
as
they
have
confidence
in
their
own
works
,
or
works
of
other
men
,
they
reject
and
disclaim
the
covenant
of
grace
,
and
yet
,
behold
how
proud
they
prove
themselves
to
be
,
Isa.
58.
3.
when
they
plead
with
God
,
saying
,
wherefore
have
we
fasted
,
and
thou
seest
not
?
wherefore
have
we
afflicted
our
soul
,
and
thou
takest
no
knowledge
?
6.
Last
of
all
,
unto
the
former
sort
we
joyn
these
who
please
themselves
in
the
composition
of
righteousness
by
works
and
righteousnesse
by
faith
,
thinking
to
save
themselves
under
the
shelter
of
the
one
righteousnesse
,
or
of
the
other
,
however
God
shall
deal
with
them
.
Such
were
the
Seducers
and
seduced
amongst
the
Galatians
:
for
refuting
of
whole
errour
,
the
Apostle
(
as
it
were
)
travelled
in
birth
till
he
brought
them
to
take
up
the
right
frame
of
Christs
way
of
salvation
,
7.
The
cause
of
all
such
mens
deceiving
of
themselves
in
a
false
absolution
of
their
conscience
,
is
their
ignorance
both
of
the
righteousnesse
of
the
law
and
of
the
righteousness
by
faith
:
for
,
such
as
think
their
sins
are
so
few
and
light
,
or
their
lives
so
innocent
,
or
their
good
works
they
have
done
so
weighty
,
and
their
purpose
to
do
yet
moe
good
works
,
to
be
so
holy
,
or
their
pains
taken
in
religion
so
considerable
,
or
their
sufferings
resolved
upon
,
so
great
,
and
thereupon
do
absolve
themselves
,
consider
not
that
the
law
,
or
covenant
of
works
,
doth
require
perfect
,
personal
obedience
to
all
Gods
law
,
under
the
pain
of
Gods
curse
,
growing
in
Items
as
the
law
is
oftener
transgressed
,
till
they
flye
in
to
the
perfect
ransom
of
Christs
obedience
.
And
as
for
the
righteousnesse
of
faith
in
Jesus
,
they
consider
not
,
that
his
righteousnesse
will
not
be
bestowed
upon
any
who
do
not
renounce
all
confidence
in
their
own
or
others
works
,
and
betake
themselves
altogether
to
the
only
grace
of
Christ
;
they
consider
not
,
that
if
the
worth
of
any
work
be
relyed
upon
,
the
bargain
of
free
grace
is
spoiled
,
and
clear
marred
;
for
,
if
it
he
by
works
,
it
is
no
more
of
grace
;
and
if
it
be
of
grace
,
it
is
no
more
of
works
;
for
,
these
two
are
so
opposit
one
to
another
in
the
mater
of
mans
election
and
justification
,
that
they
can
no
more
consist
together
as
causes
p●ocuring
or
moving
God
,
then
contradictory
sentences
can
be
both
true
,
as
Paul
teacheth
,
Rom.
11.
6.
3
A
third
sort
of
self-deceivers
and
unwarranted
self-●b●olvers
,
we
reckon
all
persons
poysoned
with
deadly
herefies
,
who
,
being
drawn
away
from
the
doctrine
of
Christ
,
set
down
in
the
holy
Scriptures
turn
after
some
false
christ
and
false
religion
of
mens
or
their
own
devising
,
giving
unto
their
Idol
,
what
worship
,
what
service
,
what
employment
,
what
power
they
please
,
and
making
their
own
conditions
of
peace
with
God
as
they
think
good
;
some
denying
the
eternity
of
the
Godhead
of
the
true
Christ
;
some
the
reality
of
his
assumed
humane
nature
;
some
evacuating
so
far
as
they
can
his
three
offices
,
and
the
fruit
of
his
execution
thereof
;
all
of
them
promising
to
themselves
salvation
in
another
,
then
in
the
true
Christ
described
to
us
in
Scripture
,
who
is
Creator
,
up-holder
and
Governour
of
all
things
,
very
coeternal
God
with
the
Father
and
holy
Spirit
,
in
the
fulness
of
time
made
man
,
ever-living
Prophet
,
Priest
and
King
to
his
Church
,
both
before
his
incarnation
and
constantly
since
,
the
way
,
the
truth
and
the
life
,
made
of
God
unto
true
believers
in
him
,
wisdom
,
righteousnesse
,
sanctification
and
redemption
,
who
walk
,
among
the
golden
candle-sticks
,
and
searches
the
wayes
and
hearts
of
every
man
,
as
he
holdeth
forth
himself
in
these
Epistles
unto
the
seven
Churches
of
Asia
,
Revel.
chap.
2.
and
3.
Of
this
danger
of
mistaking
the
true
Christ
,
and
embracing
a
false
in
his
room
,
he
himself
doth
carefully
fore-warn
his
Disciples
,
Math.
24.
4
,
5
,
24
,
25
,
26
,
Take
heed
that
no
man
deceive
you
:
for
many
shall
come
in
my
name
,
saying
,
I
am
Christ
,
and
shall
deceive
many
.
The
proper
remedy
of
this
evil
,
is
this
,
let
every
one
that
hath
an
ear
,
hear
what
the
spirit
speaketh
to
the
Churches
,
not
only
in
these
seven
Epistles
,
but
also
in
all
the
rest
of
the
holy
Scriptures
,
which
are
the
expressions
of
the
holy
Spirit
;
but
,
if
any
man
receive
not
the
truth
in
love
,
set
down
by
the
Lords
Spirit
in
the
Scripture
,
his
punishment
is
set
down
by
the
Apostle
,
2
Thess
,
2.
11.
and
for
this
cause
,
to
wit
,
because
they
received
not
the
love
of
the
truth
that
they
might
be
saved
,
God
shall
send
them
strong
delusion
,
that
they
should
believe
a
lye
,
that
they
all
might
be
damned
who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousnesse
.
1.
The
fourth
sort
of
absolvers
of
themselves
without
Gods
warrand
,
are
these
who
pretend
unto
true
religion
,
and
deny
the
power
of
it
;
of
whom
some
are
couvinced
of
their
duty
to
repent
their
sins
and
to
forsake
their
lusts
,
and
to
endeavour
a
reformation
of
their
life
;
and
this
they
do
promise
to
themselves
,
and
purpose
seriously
to
do
(
as
they
think
)
only
they
cannot
presently
,
and
at
once
,
break
off
the
course
they
are
upon
,
but
do
hope
by
little
and
little
to
come
forward
,
and
at
length
that
they
shall
wholly
give
themselves
to
religious
exercises
,
and
a
holy
life
;
mean
time
they
conceive
,
they
may
come
in
among
the
true
converts
and
young
beginners
,
albeit
they
come
not
up
the
length
which
they
intend
,
but
are
unde
the
power
of
some
beloved
lusts
,
which
they
cannot
rid
themselves
of
,
but
do
hope
they
shall
betime
overcome
them
.
Such
men
do
miserably
mistake
the
mater
,
first
,
in
that
they
think
their
purpose
of
repentance
and
a
new
life
bred
in
them
by
conviction
of
their
duty
,
to
be
the
very
grace
of
regeneration
and
begun
sanctification
.
Secondly
,
they
conceive
that
the
lusts
which
do
reign
in
themselves
are
common
to
them
and
all
other
regenerat
persons
,
of
whom
few
or
none
(
think
they
)
want
their
own
grosse
faults
.
Thirdly
,
they
conceive
they
can
repent
more
seriously
when
they
please
,
and
will
repent
after
a
whiles
following
of
their
beloved
lusts
,
as
if
repentance
were
not
a
saving
grace
of
the
holy
Spirit
,
whom
they
do
daily
provoke
by
their
vilenesse
,
but
a
work
in
the
power
of
every
mans
free-will
,
being
once
convinced
of
his
sin
.
Fourthly
,
they
do
not
consider
,
that
by
the
delay
of
repenting
and
turning
from
all
sin
unto
God
,
their
heart
is
daily
more
and
more
in
Gods
Judgment
,
hardened
,
and
God
provoked
to
punish
their
voluntary
impenitence
with
judicial
hardness
of
heart
,
that
they
shall
never
repent
.
Such
men
our
Lord
compareth
to
the
disobedient
Son
,
who
promised
to
his
Father
he
would
go
work
in
his
vineyard
,
and
went
not
,
Math.
21.
30.
Such
men
are
they
,
who
know
the
well
of
the
Lord
,
but
do
it
not
,
and
therefore
worthy
of
double
punishment
,
Math
12.
47.
The
●●medy
of
this
evil
Christ
giveth
.
Luk.
13.
24
,
25
,
26.
Strive
to
enter
at
the
strait
gate
;
for
many
●
say
unto
you
,
will
seek
to
enter
in
,
and
shall
not
be
able
,
M●n
know
not
how
soon
God
may
shut
the
door
,
therefore
men
had
need
while
it
is
to
day
,
not
to
harden
their
hearts
.
psal.
95.
8.
2.
Other
some
are
,
who
being
of
a
civil
life
,
professe
and
do
perswade
themselves
,
that
they
indeed
do
repent
and
believe
in
Christ
,
and
by
faith
in
him
do
certainly
expect
salvation
freely
of
his
grace
.
If
you
pose
any
such
men
,
whether
they
do
indeed
believe
in
Christ
,
they
shall
presently
answer
,
that
they
firmly
do
believe
in
him
,
and
that
they
never
doubted
but
he
is
their
sweet
Saviour
who
died
for
them
.
If
you
press
them
to
speak
in
earnest
from
their
heart
,
they
shall
presently
be
ill
pleased
with
the
question
,
and
ask
,
what
cause
of
suspecting
the
sincerity
of
their
faith
and
repentance
can
be
justly
alledged
?
or
,
what
cause
hath
any
man
to
suspect
them
,
or
doubt
of
Gods
favour
toward
them
in
Christ
?
In
whom
should
we
believe
(
say
they
)
if
not
in
Christ
?
Is
there
any
other
Saviour
of
sinners
beside
him
?
If
a
man
please
to
try
the
truth
of
their
faith
by
their
repentance
,
they
shall
forthwith
affirm
,
that
they
repent
day
and
night
,
and
have
just
cause
so
to
do
;
for
,
in
many
things
we
sin
all
,
and
why
then
should
we
not
alwayes
repent
?
If
they
be
asked
of
their
love
to
God
and
their
neighbour
,
they
shall
answer
after
the
same
maner
.
Such
men
are
these
,
of
whom
Christ
speaketh
,
that
they
will
confidently
come
to
him
and
call
him
Lord
,
Lord
,
and
yet
be
found
no
wayes
carefull
to
do
the
Lords
will
,
but
servants
to
their
own
lusts
.
3.
Such
men
do
deceive
themselves
,
first
,
by
framing
to
themselves
such
carnal
notions
of
faith
and
repentance
,
and
of
the
love
of
God
and
of
saving
hope
,
and
other
spiritual
graces
,
as
in
their
phantasie
they
conceive
they
do
practise
,
which
conceptions
are
not
grounded
upon
the
Word
of
God
.
Secondly
,
they
esteem
the
assent
of
their
mind
unto
the
truth
,
commending
these
duties
unto
men
,
as
good
as
the
performance
of
them
:
and
they
do
take
the
sentence
of
their
conscience
concerning
the
equity
of
such
duties
,
for
the
sentence
of
their
conscience
bearing
witnesse
of
their
practice
and
obedience
of
these
duties
;
and
while
their
conscience
saith
why
should
not
I
do
so
?
they
take
that
for
as
good
,
as
if
it
had
said
I
do
so
:
but
saving
graces
go
deeper
then
civil
carriage
,
and
to
commend
the
duties
of
repentance
and
faith
in
Christ
is
not
enough
,
except
they
be
put
in
practice
also
,
in
daily
sorrow
for
sin
and
hatred
of
it
,
and
flying
to
Christ
daily
to
be
washen
and
more
and
more
sanctified
.
4.
Some
there
are
,
who
,
when
they
have
heard
that
a
man
is
justified
by
faith
in
Christ
only
,
without
the
works
of
the
law
,
do
imagine
a
faith
,
which
needeth
not
to
bring
forth
any
good
works
at
all
;
and
so
they
take
off
the
justified
man
from
all
necessity
of
following
good
works
,
as
far
as
they
take
off
good
works
from
being
the
cause
of
justification
,
and
do
open
a
door
to
themselves
to
live
after
their
own
will
in
the
lusts
of
their
flesh
,
conceiving
,
that
they
who
believe
in
Christ
are
fred
,
not
only
from
the
covenant
of
the
law
,
but
also
from
the
command
of
the
law
,
against
whom
our
Lord
doth
speak
,
and
doth
cut
off
such
libertines
and
turners
of
the
grace
of
God
into
wantonnesse
,
from
the
kingdom
of
heaven
,
Math.
5.
17
,
18
,
19.
And
the
Apostle
,
to
guard
against
this
self-deceit
,
(
Heb.
12.
14.
)
commandeth
to
follow
holiness
,
without
which
no
man
shall
see
the
Lord
.
5.
Some
there
are
,
who
pretending
to
esteem
well
of
the
offer
of
the
Gospel
,
and
of
the
duty
of
following
the
means
of
making
them
partaker
of
the
marriage-supper
,
do
yet
think
themselves
excusable
,
when
they
have
much
ado
in
their
worldly
callings
,
albeit
they
prefer
the
care
of
their
family
and
provision
for
their
things
out-ward
,
unto
the
main
work
of
their
entertaining
communion
with
God
;
yea
,
they
conceive
,
that
God
will
allow
them
in
so
doing
,
as
Christ
doth
insinuat
in
the
parable
of
the
ghuests
invited
to
the
feast
,
answering
the
invitation
with
I
pray
have
me
excused
,
Luke
14.
18
,
19.
This
is
a
rise
evil
in
great
personages
,
rich
persons
and
such
as
are
much
imploved
in
earthly
affairs
;
such
men
deceive
themselves
,
first
,
in
laying
down
this
ground
with
themselves
,
that
their
earthly
affairs
,
the
necessity
whereof
doth
,
first
,
and
most
sensibly
appear
,
must
in
the
first
room
be
cared-for
,
and
that
the
one
thing
necessar
may
be
followed
after
,
as
their
civil
and
earthly
affairs
may
permit
.
Secondly
,
they
reckon
gain
to
be
godliness
,
1
Tim.
6.
5.
for
,
they
cannot
be
perswaded
when
gain
may
be
had
,
that
God
requireth
of
any
man
to
slip
the
occasion
,
or
to
put
his
worldly
goods
in
hazard
,
by
defending
or
following
maters
of
religion
.
Thirdly
,
they
think
themselves
so
wise
,
as
they
can
well
enough
serve
two
Masters
,
God
and
covetousnesse
,
albeit
when
it
cometh
to
the
proof
,
they
will
be
found
to
serve
,
not
God
,
but
their
own
lusts
.
This
error
our
Lord
refuteth
and
giveth
warning
to
beware
of
it
,
Matth.
6.
24.
And
,
Luke
21.
34.
Take
heed
to
your selves
,
lest
at
any
time
your
hearts
be
over-charged
with
surfeting
and
drunkenness
and
cares
of
this
life
.
No
wonder
then
,
that
such
men
profit
not
by
the
Word
of
God
,
but
remain
fruitlesse
,
because
they
are
by
our
Lord
compared
to
the
ground
that
receiveth
the
seed
among
thorns
,
Mat.
13.
22.
He
heareth
the
word
,
but
the
cares
of
this
world
,
and
the
deceitfulness
of
riches
,
choaks
the
word
,
and
he
remaineth
unfruitfull
.
6.
Some
there
are
,
who
,
having
received
a
sufficient
measure
of
gifts
,
whereby
they
may
promove
the
kingdom
of
Christ
,
and
be
profitable
to
the
society
they
live
in
by
making
use
of
their
gifts
,
do
pack
up
all
their
duties
in
a
sequestration
of
themselves
from
all
businesse
,
conceiving
this
way
to
be
fittest
both
for
God's
service
and
their
own
salvation
.
Whereupon
,
they
betake
themselves
to
a
private
life
in
some
obscure
corner
,
choosing
rather
to
live
as
Monks
and
Eremits
,
then
to
appear
in
publick
and
make
use
of
their
gifts
,
with
the
hazard
of
toyling
themselves
and
tossing
of
their
estimation
among
beholders
of
them
.
And
this
their
resolution
is
backed
with
a
pretended
purpose
,
to
spend
their
time
in
reading
and
prayers
,
without
provoking
any
man
to
hatred
or
emulation
against
them
;
thus
they
conceive
they
shall
provide
best
for
their
own
ease
and
safety
:
and
if
withall
,
they
apprehend
that
they
are
not
fitted
with
gifts
,
which
may
be
profitable
to
others
,
and
do
think
,
what
they
have
bestowed
upon
them
by
God
,
to
be
scarce
sufficient
for
the
carrying
of
themselves
on
in
the
course
that
tendeth
to
happinesse
,
then
they
conceive
they
are
well
excused
,
if
they
let
all
publick
works
alone
,
without
putting
forth
their
finger
to
help
what
they
see
amisse
.
We
do
not
deny
,
but
sundry
godly
persons
,
in
the
heat
of
persecution
,
have
been
forced
to
lu●k
in
a
wildernesse
among
wild
beasts
during
the
time
of
the
danger
,
of
whose
fellowship
the
world
was
not
worthy
;
neither
do
we
deny
,
that
age
and
infirmity
of
body
may
make
men
unfit
for
all
publick
imployment
;
But
,
the
fault
we
tax
is
of
such
men
,
as
being
able
,
in
Church
or
State
,
to
do
service
to
God
and
the
society
they
live
in
,
do
,
for
the
love
of
their
own
ease
,
hide
their
talent
,
and
not
make
use
thereof
for
the
benefit
of
others
;
for
,
if
a
narrow
search
be
made
of
such
mens
resolution
,
the
fear
of
outward
trouble
in
the
world
,
a
declining
to
fight
the
fight
of
faith
,
impatience
to
be
at
any
pains
,
and
a
desire
to
keep
the
estimation
of
their
parts
from
the
hazard
of
mens
censure
,
and
love
of
their
own
fleshly
ease
,
will
be
found
the
fountain
of
their
resolution
.
But
,
here
we
deal
with
none
but
such
as
the
Apostle
and
Christ
doth
speak
against
,
to
wit
,
such
as
in
some
honest
imployment
,
for
the
common
utility
,
refuse
to
be
at
pains
and
work
,
and
therefore
are
not
worthy
of
their
bread
,
2
Thess.
3.
10.
And
let
us
hearken
to
Christs
judgement
of
such
men
,
whom
the
world
admireth
for
most
holy
Moncks
in
the
parable
of
the
talents
,
he
taketh
up
the
lazy
lubbart
,
of
whom
we
speak
,
under
the
reckoning
of
a
k●avish
servant
,
who
because
he
had
but
one
talent
(
which
amounteth
to
no
small
sum
)
went
away
and
hid
it
in
the
earth
,
Mat.
25.
26.
Thou
wicked
and
slothfull
servant
,
saith
he
&c.
and
,
ver.
30.
cast
the
unprofitable
servant
into
outer
darkness
,
there
shall
be
weeping
and
gnashing
of
teeth
.
The
remedy
is
,
that
men
of
parts
and
abilities
do
not
yield
unto
their
lazy
humor
nor
to
their
discouragements
,
which
may
foster
their
temptations
to
idlenesse
,
but
study
rather
to
live
in
the
sense
of
their
obligations
to
God
,
and
to
improve
all
that
they
have
received
from
him
,
for
his
honour
and
the
well-fare
of
his
people
:
and
to
this
end
,
it
is
fit
they
should
hearken
to
the
counsel
of
judicious
friends
,
rather
then
lean
to
their
own
judgment
over-swayed
with
temptations
,
lest
the
Lord
deci●her
them
,
and
lead
them
forth
with
the
workers
of
iniquity
,
Ps.
125.
5.
7.
Some
are
very
like
,
in
all
externals
,
to
the
true
converts
,
so
far
as
can
be
observed
by
beholders
:
for
,
they
professe
the
true
religion
with
others
,
they
seem
to
have
consecrat
themselves
unto
Christ
,
they
associat
themselves
unto
,
and
haunt
the
company
of
these
who
are
in
best
esteem
,
and
joyn
themselves
alwayes
with
the
reputed
godly
,
they
seem
ready
prepared
to
bear
Christs
crosse
,
and
to
go
forth
out
of
the
city
after
him
bearing
his
reproach
,
and
to
be
waiters
upon
his
second
coming
,
yet
inwardly
they
were
never
renewed
,
they
are
not
troubled
with
the
sense
of
sin
and
sinfullnesse
,
they
do
not
in
earnest
,
or
seriously
,
seek
after
Christs
righteousnesse
and
remission
of
sin
through
him
,
nor
worship
God
in
their
spirit
.
These
are
described
to
us
in
the
parable
of
the
foolish
and
wise
Virgins
.
Matth.
25.
the
foolish
were
in
company
and
outward
fellowship
of
religion
with
the
wise
,
their
outward
conversation
was
without
scandal
,
as
was
the
behaviour
of
the
wise
;
they
had
lamps
of
profession
as
the
wise
,
and
were
not
suspected
by
themselves
or
others
to
be
unsound
,
they
went
forth
in
profession
waiting
for
the
coming
of
the
Lord
,
as
the
wise
did
;
and
last
of
all
,
no
other
infirmities
were
found
in
them
,
then
such
as
the
wise
Virgins
were
subject
unto
also
,
they
all
fell
asleep
now
and
then
,
nothing
could
be
outwardly
found
to
difference
them
from
the
wise
Virgins
;
which
external
likenesse
,
as
it
deceived
the
beholders
of
these
foolish
Virgins
,
So
also
it
deceived
themselves
;
neither
shall
this
personal
difference
be
openly
manifested
,
till
the
Judge
,
the
searcher
of
hearts
,
shall
come
and
separat
the
goats
from
the
sheep
,
and
the
hypocrits
from
the
unfeigued
believers
.
The
remedy
is
,
that
every
one
who
pretend
unto
holinesse
externally
,
search
their
own
hearts
,
and
inward
sinfulnesse
,
daily
,
and
flye
to
Christ
in
earnest
,
that
their
nakednesse
may
be
covered
and
their
affections
made
spiritual
,
seeking
after
things
above
,
and
that
by
faith
in
Christ
they
may
be
filled
with
the
unction
of
the
holy
spirit
,
for
bringing
forth
true
fruits
of
faith
.
8.
Unto
the
former
,
we
may
joyn
such
,
as
for
their
eminent
gifts
above
the
common
sort
of
pious
people
,
and
their
abilities
to
conset
,
discourse
and
dispute
of
maters
of
religion
,
seem
to
themselves
and
to
beholders
also
,
eminent
Saints
,
especially
if
they
appear
sharp
censurers
of
others
,
and
z●alous
against
every
least
degree
of
sin
in
others
,
but
most
of
all
,
if
they
,
for
their
enduements
,
be
fitted
,
and
called
to
pray
in
publick
and
preach
the
Gospel
to
others
,
and
withall
do
live
without
scandal
,
they
doubt
nothing
but
they
are
high
in
Gods
estimation
,
as
they
are
set
up
in
reputation
among
the
godly
in
the
visible
Church
.
Now
that
such
gifted
men
may
deceive
themselves
,
and
passe
sentence
in
their
own
favours
for
their
own
absolution
from
any
challenge
,
which
may
condemn
them
,
our
Lord
doth
fore-warn
us
,
Matth
7.
21.
22.
telling
us
,
that
not
only
many
private
professors
of
the
christian
Religion
,
and
seeming
zealous
worshipers
,
crying
Lord
,
Lord
,
may
deceive
themselves
and
misse
heaven
,
but
also
Preachers
of
the
Gospel
,
yea
and
Prophets
,
yea
and
men
indued
with
the
gift
of
doing
miracles
and
casting
out
of
devils
in
Christs
name
,
not
a
few
shall
be
disclaimed
by
Christ
and
condemned
by
him
in
the
day
of
judgment
.
If
it
be
asked
,
what
can
be
their
mistake
,
and
the
cause
of
Christs
rejecting
of
them
?
we
answer
,
Such
men
deceive
themselves
,
1.
because
both
they
and
beholders
also
think
them
holier
,
then
they
who
are
inferiour
in
place
and
gifts
unto
them
.
2.
They
compare
themselves
with
those
they
live
among
and
not
with
the
law
of
God
.
3.
They
put
not
due
difference
between
common
gifts
and
saving
graces
.
4.
They
consider
not
,
that
to
whom
much
is
given
,
much
will
be
required
of
them
;
and
therefore
,
after
tryal
they
will
be
found
puft
up
with
the
estimation
of
gifts
,
induements
,
imployment
and
successe
which
they
have
had
,
as
if
these
were
the
undoubted
evidences
of
their
regeneration
,
and
of
Gods
special
love
towards
them
;
they
will
be
found
men
void
of
repentance
and
far
from
humble
walking
.
in
the
sense
of
their
natural
,
habitual
and
actual
sins
;
they
will
be
found
void
of
all
fear
of
wrath
,
which
might
drive
them
,
in
the
acknowledgment
of
their
blindnesse
,
poverty
and
misery
,
unto
Christ
the
Redeemer
and
justifier
of
sinners
;
and
they
will
be
found
void
of
all
care
of
,
and
endeavour
after
,
new
obedience
,
conceiving
,
that
the
exercise
of
their
gifts
and
successe
in
their
imployments
,
are
sufficient
holinesse
and
evidence
of
the
holy
Ghosts
dwelling
in
them
and
working
by
them
;
for
,
otherwayes
,
Christ
will
never
disclaim
them
who
have
fled
to
him
in
the
sense
of
their
sin
,
and
haunted
him
as
their
refuge
,
in
the
fear
of
deserved
wrath
,
and
studied
by
faith
in
him
to
be
furnished
to
bring
forth
the
fruits
of
the
Spirit
,
which
he
hath
promised
to
them
that
abide
in
him
.
It
is
one
thing
to
be
justified
before
God
,
another
thing
to
be
reputed
righteous
by
men
,
and
esteemed
so
by
a
mans
own
self
;
it
is
one
thing
to
be
indued
with
the
knowledge
of
divine
mysteries
,
another
thing
saveingly
to
believe
them
and
have
them
written
in
their
heart
;
it
is
one
thing
to
teach
others
the
way
of
salvation
,
whereby
the
hearers
may
be
saved
,
another
thing
to
apply
saving
doctrine
to
themselves
and
make
right
use
of
it
;
it
is
one
thing
to
cleanse
the
outer
side
of
the
plater
,
and
reform
the
mans
outward
carriage
,
another
thing
to
be
inwardly
renewed
;
it
is
one
thing
to
teach
repentance
and
mortification
of
lusts
,
another
thing
by
he
Spirit
of
Christ
ro
mortifie
in-bred
pride
,
and
the
love
of
the
world
,
vain
glory
and
other
carnal
lusts
.
The
course
which
Paul
followed
,
is
the
only
safe
way
,
though
he
was
a
man
most
laborious
in
the
work
of
the
Lord
,
yet
he
lived
most
sensible
of
his
natural
corruption
and
the
body
of
death
;
he
did
not
trust
in
his
holy
life
but
in
Jesus
Christ
Rom.
7.
24
,
25.
he
so
made
use
of
faith
in
Christ
,
as
he
did
not
neglect
the
means
of
mortification
of
his
sinfull
nature
,
1
Cor.
9.
27.
I
keep
under
my
body
,
and
bring
it
under
subjection
,
lest
that
by
any
means
,
when
I
have
preached
to
others
,
I
my self
should
be
a
cast-away
.
The
fifth
and
last
sort
of
self-deceivers
,
by
absolving
of
themselves
without
the
Lords
allowance
or
approbation
,
are
temporizers
,
who
,
for
their
temporary
believing
,
temporary
repenting
,
temporary
motions
of
their
affections
,
and
temporary
amendment
of
their
maners
,
do
seem
to
themselves
and
others
also
,
true
believers
.
This
sort
,
however
it
be
in
sundry
cases
coincident
with
one
or
moe
of
the
former
four
self-absolvers
,
yet
,
because
our
Lord
,
in
the
parable
of
the
sower
of
seed
,
(
Matth.
13.
21.
and
,
Luke
4.
17
)
doth
put
a
difference
between
the
stony
ground
and
the
other
sorts
of
ground
,
we
shall
give
it
a
room
by
it self
,
specially
because
it
may
have
the
own
proper
considerations
.
Temporizers
then
,
we
call
such
,
as
upon
temporary
motives
,
from
temporary
principles
for
temporary
ends
,
do
imbrace
the
Word
of
the
Lord
readily
,
but
slightly
,
and
do
as
readily
and
lightly
passe
from
it
upon
temporary
motives
,
in
special
,
when
persecution
arileth
for
the
Word
,
Mark
4.
16.
when
they
have
heard
the
Word
immediatly
,
they
receive
it
with
gladness
,
and
afterward
,
when
affliction
or
persecution
arises
for
the
Words
sake
,
immediatly
they
are
offended
.
Lightly
they
take
up
truth
delivered
,
and
lightly
do
they
passe
from
it
again
;
they
have
no
root
in
themselves
or
solid
believing
of
the
truth
,
for
the
truths
cause
;
but
what
pleaseth
others
,
pleaseth
them
,
and
what
displeaseth
others
,
doth
displease
them
,
in
the
maters
of
religion
;
the
way
of
God
set
down
in
Scripture
,
when
they
hear
it
,
they
can
say
nothing
against
it
,
yea
,
they
think
it
good
to
hear
the
Gospel
,
and
the
largenesse
of
Gods
grace
,
and
because
it
sheweth
unto
them
,
a
possibility
of
their
salvation
,
they
receive
it
with
a
sort
of
natural
gladnesse
,
which
sort
of
believing
doth
endure
for
a
time
,
to
wit
,
so
long
as
the
way
of
others
among
whom
they
live
,
and
the
laws
of
the
country
,
and
prosperity
and
good
estimation
with
others
goeth
along
with
the
profession
of
the
truth
received
;
but
when
the
wind
of
another
doctrine
bloweth
,
and
doth
carry
with
it
power
to
trouble
and
persecute
them
who
will
not
receive
it
,
by
and
by
they
are
offended
,
and
renounce
the
truth
controverted
,
because
it
draweth
trouble
with
the
profession
of
it
:
for
,
such
persons
suppose
,
that
gain
,
ease
and
applause
are
very
godlinesse
.
It
is
true
,
sometime
the
true
believer
may
be
surprised
with
a
sudain
tentation
to
renounce
the
profession
of
truth
in
some
point
,
for
fear
of
death
,
as
Peters
example
doth
shew
us
;
but
true
faith
recovereth
strength
,
and
ariseth
after
a
fall
,
and
endureth
persecution
for
that
truth
,
as
temporary
belief
doth
not
,
but
faileth
altogether
:
And
the
temporizers
repentance
failleth
also
,
because
it
ariseth
from
natural
principles
,
and
is
for
natural
motives
and
ends
.
Such
was
the
repentance
of
Saul
in
weeping
and
justifying
David
for
sparing
his
life
,
1
Sam.
27.
21.
Such
was
the
repentance
of
the
carnal
Israelits
Psal.
78.
36.
and
the
humiliation
of
Ahab
;
and
such
is
,
their
amendment
of
life
,
all
nothing
but
temporary
,
and
which
doth
not
continue
,
as
Hosea
(
chap.
6.
4.
)
sheweth
,
O
Ephraim
!
what
shall
I
do
unto
thee
?
O
Judah
!
what
shall
I
do
unto
thee
?
for
thy
goodnesse
is
like
the
morning
cloud
and
like
the
early
dew
that
passeth
soon
away
.
Neither
is
it
any
wonder
,
that
unrenewed
men
may
attain
to
something
like
unto
faith
and
repentance
and
outward
amendment
of
maners
,
if
we
consider
that
humane
writings
find
so
much
credit
with
men
as
not
to
be
called
in
question
,
but
believed
to
be
true
;
for
experience
testifieth
,
that
their
affections
are
moved
sometime
with
delight
,
and
sometime
with
indignation
and
pity
,
not
only
when
they
read
Histories
,
but
also
when
they
read
very
Fables
and
fained
Romances
which
they
know
to
be
such
,
and
yet
they
cannot
command
their
affections
in
reading
of
them
:
May
not
then
an
unrenewed
man
give
as
much
credit
to
holy
Scripture
,
and
be
affected
with
the
holy
history
thereof
,
without
any
change
made
of
his
perverse
nature
,
the
wisdom
whereof
is
enmity
against
God
,
and
cannot
subject
it self
either
to
his
law
or
Gospel
?
Secondly
,
if
we
consider
what
the
power
of
a
natural
conscience
can
work
upon
the
affections
,
by
just
accusations
,
or
excusations
,
for
raising
grief
and
joy
therein
,
whereof
not
only
Scripture
,
but
also
heathen
writers
do
bear
witnesse
,
we
need
not
doubt
,
but
the
natural
conscience
may
have
the
same
power
in
a
temporary
believer
.
Thirdly
,
if
we
consider
what
the
precepts
of
morall
Philosophy
hath
wrought
upon
the
Schollers
of
Socrates
and
Aristotle
and
other
heathen
Masters
,
for
the
outward
framing
of
them
unto
seeming
vertues
,
we
need
not
doubt
what
the
precepts
of
the
morall
law
may
work
upon
a
temporary
believer
,
for
putting
a
luster
on
his
life
as
was
to
be
found
in
sundry
Pharisees
without
conversion
and
renovation
of
the
inner
man
toward
God
.
Fourthly
,
if
we
consider
what
delight
is
found
by
Schollers
in
the
contemplation
of
these
things
which
Philosophy
doth
treat
of
,
we
may
easily
perswade
our selves
,
that
more
delight
may
be
had
in
contemplation
of
what
holy
Scripture
doth
hold
forth
,
without
making
the
man
a
new
creature
.
But
when
unto
the
natural
mans
foresaid
seeming
perfections
,
knowledge
of
the
mysteries
of
religion
and
the
gifts
of
preaching
and
prophecying
are
superadded
,
which
are
but
movable
gifts
,
common
to
renewed
and
unrenewed
men
,
and
far
from
being
saving
graces
,
what
wonder
the
natural
man
and
temporary
believer
be
puffed
up
with
a
high
estimation
of
his
own
worth
and
hope
of
being
received
by
Christ
the
Judge
,
and
yet
be
found
at
last
to
have
deceived
himself
,
and
unwarrantably
absolved
himself
by
his
own
deluded
conscience
,
as
Christ
giveth
warning
,
Math.
7.
21.
Quest.
But
,
what
?
can
a
temporary
believer
want
coming
up
all
the
length
that
is
now
spoken
of
and
supposed
to
be
indued
with
so
many
seeming
good
things
,
whereunto
many
saved
Saints
do
not
attain
?
Ans.
Every
saved
Saint
is
beaten
out
of
self-estimation
,
for
any
thing
in
himself
,
beaten
out
of
confidence
in
any
thing
he
doth
or
can
do
,
and
is
humbled
in
his
heart
by
the
law
,
the
spiritual
perfection
whereof
being
understood
,
killeth
his
natural
pride
,
Rom.
7.
9.
2.
Every
saved
Saint
is
chased
for
refuge
to
flye
to
Christ
,
to
his
righteousnesse
and
the
riches
of
grace
holden
forth
in
him
,
and
every
saved
Saint
is
a
new
creature
aiming
more
and
more
to
follow
the
course
of
new
obedience
and
drawing
vertue
from
Christ
by
faith
to
please
God
and
worship
him
in
spirit
,
Phil.
3.
3.
So
that
his
purpose
and
endeavour
in
some
measure
,
is
like
unto
that
of
David
,
Psal.
71.
10
,
15
,
16.
saying
,
I
will
hope
continually
,
and
I
will
praise
thee
more
and
more
,
my
mouth
shall
shew
forth
thy
righteousnesse
and
thy
salvation
all
the
day
;
for
I
know
not
the
numbers
thereof
,
I
will
walk
in
the
strength
of
the
Lord
God
,
I
will
make
mention
of
thy
righteousnesse
,
even
of
thine
only
.
But
the
temporary
believer
,
reckoneth
not
for
his
debt
and
deservings
with
the
law
,
he
is
not
humbled
in
the
sense
of
his
sins
and
sinfulnesse
,
and
inability
to
satisfie
the
law
by
himself
,
he
hath
not
the
root
of
repentance
in
him
;
for
immediatly
upon
the
hearing
of
the
Gospel
,
he
receiveth
the
Word
with
joy
,
without
godly
sorrow
for
his
sins
,
Luk.
8.
13.
The
temporary
believer
,
is
ignorant
of
the
righteousnesse
of
God
by
faith
in
Jesus
Christ
,
and
goeth
about
to
establish
his
own
righteousnesse
,
upon
the
bottom
of
his
own
blamelesse
conversation
,
priviledges
of
the
visible
Church
,
common
gifts
of
the
Spirit
,
and
successe
with
prosperity
:
all
which
,
because
he
is
not
justified
by
faith
in
Christ
,
do
not
advance
him
above
the
state
of
the
workers
of
iniquity
,
Math.
7.
21
,
22
,
23.
The
symptoms
and
ordinary
signs
of
this
malady
of
unwarrantable
self-absolution
,
are
these
,
1.
all
of
this
sort
,
are
well
pleased
with
their
own
wayes
,
they
are
not
daily
humbled
in
the
sense
of
short-coming
in
duties
,
and
chased
to
Christs
righteousnesse
,
which
may
hide
their
nakednesse
.
2.
They
are
all
secure
and
fear
no
wrath
,
but
put
the
evil
day
far
from
them
.
3.
They
cannot
be
induced
to
any
accurat
examination
of
their
own
life
,
wayes
,
condition
or
estate
.
If
any
man
insinuate
any
suspicion
of
hypocrisie
in
them
,
or
if
their
own
conscience
begin
to
question
their
sincerity
,
they
cannot
endure
it
.
4.
Albeit
they
say
unto
Christ
Lord
,
Lord
,
yet
they
make
little
use
of
his
office
of
mediation
,
of
his
power
and
vertue
for
illumination
,
humiliation
,
healing
and
helping
on
to
salvation
.
5.
They
look
more
to
the
seeming
good
things
in
themselves
for
strengthening
their
carnal
confidence
,
then
they
take
notice
of
the
evil
of
a
body
of
death
in
themselves
to
drive
them
to
Christ
,
the
only
deliverer
from
it
.
6.
Yea
,
they
all
serve
some
Idol
,
lurking
in
their
heart
,
they
yield
obedience
to
some
reigning
lust
which
they
will
not
forsake
,
for
which
cause
Christ
foretells
,
that
he
will
declare
them
to
be
but
workers
of
iniquity
,
Math.
7.
23.
The
causes
of
this
evil
,
are
,
1.
the
ignorance
of
the
law
and
the
utter
inability
,
yea
,
aversenesse
of
nature
to
be
subject
to
it
;
the
knowledge
whereof
might
make
men
live
all
their
dayes
in
a
loathing
of
themselves
and
cut
off
all
hope
of
obtaining
righteousnesse
by
the
law
.
2.
The
ignorance
of
that
dear-bought
righteousnesse
of
Christ
,
and
of
the
riches
of
his
grace
,
offering
to
impute
his
satisfaction
to
every
self-condemned
sinner
who
shall
flye
to
him
and
accept
his
offer
.
3
,
The
ignorance
of
the
necessity
of
the
bringing
forth
the
fruits
of
faith
,
in
love
,
and
study
of
new
obedience
and
sanctification
,
by
the
furniture
of
Christ
,
without
which
no
man
shall
see
God
.
4.
The
taking
of
a
presumptuous
dead
faith
,
in
stead
of
that
true
justifying
faith
which
layeth
hold
on
Christ
and
worketh
by
love
.
The
taking
of
a
vain
groundlesse
hope
for
that
lively
hope
,
which
purifieth
both
the
heart
and
external
conversation
also
.
5.
The
comparing
of
themselves
either
with
the
worst
sort
of
vile
sinners
,
or
with
such
as
are
like
to
themselves
,
or
with
the
Saints
in
their
grosse
failings
not
judging
themselves
according
to
the
law
.
The
use
to
be
made
of
this
doctrine
is
,
first
,
to
stir
us
up
to
take
notice
of
that
power
of
the
soul
called
conscience
,
which
God
hath
put
in
every
man
to
observe
all
the
mans
words
,
deeds
and
intentions
,
and
to
compare
them
with
the
law
and
will
of
God
,
so
far
as
it
is
informed
and
to
accuse
or
excuse
,
condemn
or
absolve
,
smite
or
comfort
the
man
as
it
findeth
cause
,
that
we
suffer
not
our
own
conscience
to
sleep
,
but
set
it
on
work
whilst
it
is
time
,
that
we
may
know
how
all
maters
do
stand
between
God
and
us
.
Secondly
,
that
we
inform
the
conscience
well
from
the
Scripture
,
not
only
concerning
the
law
and
covenant
of
works
,
whereby
we
may
know
how
guilty
we
are
of
manifold
sins
,
and
how
impossible
it
is
for
us
to
be
justified
by
our
works
,
or
to
escape
condemnation
,
but
also
concerning
the
Gospel
and
covenant
of
gracious
reconciliation
by
faith
in
Jesus
Christ
and
concerning
the
covenant
of
redemption
,
whereupon
the
covenant
of
grace
offered
in
Christ
is
grounded
Thirdly
,
that
we
make
due
and
orderly
application
of
these
covenants
,
that
the
conscience
may
alwayes
be
furnished
with
mater
of
humiliation
,
and
held
on
in
the
exercise
of
repentance
,
and
not
only
keeped
from
desperation
,
but
also
may
be
furnished
with
grounds
of
good
hope
to
be
saved
,
through
the
grace
of
our
Lord
Jesus
who
hath
purchased
remission
of
sins
and
imputation
of
his
righteousnesse
to
every
humbled
sinner
flying
to
him
for
grace
.
Fourthly
,
that
being
ingrasted
in
Christ
by
faith
,
we
,
by
way
of
thankfulnesse
,
study
in
the
furniture
of
his
Spirit
,
to
live
holily
,
justly
and
soberly
;
and
that
whatsoever
measure
of
sanctification
we
attain
unto
,
we
beware
to
fall
back
to
that
deadly
error
of
seeking
justification
before
God
by
our
works
,
whereunto
we
are
naturally
inclined
:
for
,
upon
this
rock
the
flour
and
most
shining
professors
in
Israel
after
the
flesh
,
made
shipwrack
of
their
salvation
,
Rom
,
9.
32.
Israel
which
followed
after
the
law
of
righteousnesse
,
hath
not
attained
unto
the
law
of
righteousnesse
,
wherefore
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
.
And
,
Rom.
10.
3.
for
they
being
ignorant
of
Gods
righteousnesse
,
and
going
about
to
establish
their
own
righteousnesse
,
have
not
submitted
themselves
to
the
righteousnesse
of
God
.
Unto
this
error
of
seeking
righteousnesse
by
our
works
,
after
entering
in
the
way
of
justification
by
grace
,
we
are
all
naturally
inclined
;
for
,
the
covenant
of
works
is
so
ingraven
in
all
Adams
children
,
do
this
and
live
,
that
hardly
can
we
renounce
this
way
of
justification
,
and
howsoever
it
be
impossible
to
attain
righteousnesse
this
way
,
yet
hardly
can
we
submit
our selves
to
the
righteousnesse
by
faith
in
Christ
,
which
not
only
the
experience
of
Israel
after
the
flesh
maketh
manifest
,
but
also
the
experience
of
the
Galatians
lets
us
see
;
for
,
they
having
once
outwardly
renounced
justification
by
works
,
and
embraced
the
covenant
of
gracious
reconciliation
by
faith
in
Jesus
,
did
turn
about
for
a
time
,
to
seek
justification
by
the
works
of
the
law
,
and
were
on
the
way
of
falling
from
grace
and
communion
with
Christ
.
And
the
experience
of
Papists
doth
shew
the
same
;
for
,
whatsoever
they
professe
concerning
faith
in
Christ
,
yet
they
abhor
justification
by
Christs
imputed
righteousnesse
and
do
blaspheme
that
way
as
a
meer
conceit
of
men
and
a
putatitious
or
only
imaginary
righteousnesse
,
and
do
seek
to
establish
their
own
righteousnesse
,
and
to
be
justified
,
not
only
before
men
,
but
also
before
God
,
by
the
merits
of
their
own
and
other
mens
works
and
sufferings
;
the
imputation
whereof
they
can
tell
for
money
,
in
the
midst
of
their
blaspheming
the
imputation
of
Christs
righteousnesse
.
What
can
be
said
for
a
thief
,
condemned
to
die
for
his
faults
,
and
redeemed
by
a
potent
man
,
upon
condition
that
he
should
be
the
domestick
servant
of
the
redeemer
,
to
work
his
work
all
his
life-time
,
and
live
upon
his
allowance
,
and
so
never
be
necessitated
to
steal
any
more
?
if
the
ransomed
thief
should
after
steal
his
Masters
goods
,
and
make
himself
a
stock-purse
whereupon
he
thought
he
might
live
,
and
loose
himself
from
his
redeemers
grace
and
live
upon
his
own
finding
,
were
he
not
worthy
,
upon
the
finding
out
of
his
thifts
and
other
faults
,
to
be
left
in
the
hands
of
justice
,
to
die
according
to
his
deservings
?
And
what
could
be
said
for
a
tennent
,
labouring
a
parcel
of
ground
of
his
Lands-lord
,
for
a
yearly
farm-duty
,
by
his
own
miscarriage
falling
to
beggary
,
if
he
should
be
taken
in
to
the
free
table
of
his
Lands-lord
,
and
trusted
with
the
same
parcel
of
ground
to
be
laboured
for
his
Masters
use
,
if
he
should
intervert
the
fruits
of
that
ground
,
and
being
weary
of
his
Masters
bounty
and
grace
,
should
seek
to
be
fired
of
his
Masters
service
,
and
to
labour
the
ground
for
himself
,
for
payment
of
rent
?
if
upon
the
finding
out
of
his
thift
,
and
not
paiment
of
his
rent
,
he
should
be
cast
in
prison
,
did
he
not
deserve
to
be
dealt
with
according
to
justice
,
who
would
not
live
by
grace
?
So
may
be
said
of
the
man
,
who
shall
turn
from
justification
by
free
grace
,
to
seek
justification
by
his
works
.
The
fifth
and
last
use
of
this
doctrine
is
,
that
to
the
intent
we
may
not
absolve
our selves
without
Gods
allowance
,
we
study
to
make
our
calling
and
election
sure
,
by
endeavouring
to
walk
in
the
sense
of
our
unworthinesse
and
ill-deserving
,
and
renouncing
all
confidence
in
any
thing
without
Christ
,
to
rely
on
him
for
righteousnesse
and
life-eternal
,
and
by
faith
in
him
draw
spirit
and
life
from
him
,
for
furnishing
us
unto
new
obedience
:
for
,
he
is
the
justified
man
,
approven
of
God
,
who
hath
no
confidence
in
the
flesh
,
and
rejoiceth
in
Iesus
Christ
,
and
worshipeth
God
in
the
spirit
,
Philip.
3.
3.
THE
SECOND
BOOK
.
CHAP.
I.
Of
considerations
to
be
pr●●sed
.
HItherto
the
sicknesses
of
the
Conscience
of
the
un-regenerat
man
are
spoken
to
,
and
this
was
needfull
,
to
the
end
,
that
we
might
shew
how
Regeneration
is
either
altogether
kept
off
,
or
hindred
from
growing
where
it
is
begun
.
And
because
many
of
these
sicknesses
,
which
destroy
many
of
the
sons
of
Adam
,
cleave
to
the
regenerat
man
,
and
though
they
do
not
reign
,
nor
altogether
prevail
over
him
,
yet
do
molest
and
vex
him
,
and
hinder
his
comfortable
walking
toward
his
everlasting
blessednesse
:
Now
we
come
to
speak
,
first
,
in
this
Book
,
of
these
cases
of
the
conscience
of
the
man
regenerat
,
which
do
brangle
,
and
bring
in
question
his
state
in
grace
,
and
make
him
doubt
whether
he
be
a
man
translated
out
of
the
state
of
nature
,
out
of
the
kingdom
of
Sathan
,
or
not
.
And
next
,
of
these
cases
that
concern
his
condition
in
the
state
of
grace
in
the
following
Book
.
As
to
the
first
sort
of
cases
,
which
concern
the
regenerat
mans
state
,
some
considerations
must
be
premised
,
for
making
particulars
afterwards
more
clear
.
1.
In
the
question
of
this
,
or
that
mans
regeneration
or
his
being
in
the
state
of
grace
,
it
is
all
one
to
question
whether
he
be
born
again
,
or
be
effectually
called
,
or
indued
with
saving
faith
,
or
be
a
justified
man
,
or
be
reconciled
to
God
,
or
be
an
adopted
child
?
And
in
the
answer
of
this
question
,
let
it
be
proven
,
that
he
is
any
of
these
,
and
it
is
proven
also
,
that
he
is
all
these
:
for
,
albeit
these
denominations
,
in
their
formal
conceptions
in
the
abstract
,
may
be
distinguished
,
yet
upon
the
mater
in
the
conceit
they
fall
upon
the
same
individual
person
altogether
,
because
it
is
impossible
to
prove
a
man
to
be
regenerat
,
but
he
must
be
proven
also
a
true
believer
in
Christ
,
a
man
reconciled
to
God
,
a
man
justified
and
an
adopted
child
2.
It
is
necessary
therefore
,
for
proving
a
man
to
be
regenerat
,
to
know
the
right
description
of
the
regenerat
man
which
is
given
by
the
Apostle
,
Phil.
3.
3.
We
are
the
circumcision
,
which
worship
God
in
the
spirit
,
and
rejoyce
in
Iesus
Christ
,
and
have
no
confidence
in
the
flesh
.
Wherein
the
Apostle
holdeth
forth
the
truly
regenerat
circumcised
in
heart
.
1.
He
is
not
sinlesse
,
but
so
sensible
of
his
sinfulnesse
,
as
he
hath
no
confidence
in
himself
,
nor
any
thing
else
in
himself
.
2.
He
is
not
free
of
accusations
or
tentations
and
doubts
,
but
he
flyeth
to
Christ
for
righteousnesse
.
3.
He
is
not
an
idle
and
unfruitfull
branch
,
but
a
worshiper
of
God
in
spirit
and
truth
.
1.
He
is
burdened
with
sin
.
2.
He
cometh
to
Christ
for
relief
.
3.
He
puts
on
Christs
yoke
,
Math.
11.
28
,
29.
If
a
man
have
these
three
properties
joyntly
in
him
,
he
is
a
regenerae
man
,
and
may
defend
his
interest
(
in
the
state
of
grace
)
and
right
to
righteousnesse
and
eternall
life
through
Jesus
Christ
.
3.
Divine
operations
and
saving
graces
which
accompany
salvation
,
such
as
are
faith
,
repentance
unto
life
,
hope
,
Christian
love
to
God
and
men
for
Gods
cause
,
effectual
vocation
,
justification
,
reconciliation
,
adoption
,
go
together
in
time
by
Gods
gift
,
but
one
of
them
goeth
before
another
in
order
of
nature
;
for
,
effectual
calling
goeth
before
faith
,
and
faith
goeth
before
hope
,
and
before
charity
or
love
.
Again
,
these
graces
which
are
given
to
the
redeemed
child
of
God
joyntly
,
in
respect
of
time
,
do
not
shew
themselves
in
their
evidence
alike
soon
in
time
,
nor
do
they
equally
manifest
themselves
when
they
do
appear
in
time
.
And
so
the
evidences
of
repentance
may
be
discerned
in
not
a
few
converts
,
before
faith
in
Christ
do
shew
it self
in
them
clearly
.
So
also
love
to
God
and
his
Saints
oft-times
may
be
discerned
in
a
regenerat
man
,
before
he
himself
dare
affirm
any
thing
of
his
faith
in
Christ
.
4.
Albeit
there
be
many
regenerat
persons
,
who
for
the
present
time
cannot
perceive
in
themselves
any
undoubted
signs
of
their
conversion
;
yet
it
is
certain
also
,
that
there
be
many
,
who
,
to
their
own
unspeakable
comfort
,
are
assured
of
their
regeneration
,
and
that
they
are
translated
from
death
to
life
,
and
that
they
have
received
the
spirit
of
adoption
and
earnest
of
eternal
life
,
as
is
pointed
out
in
the
experience
of
the
Ephesians
,
chap.
1.
14.
And
this
is
certain
also
,
that
all
who
are
fled
to
Christ
for
refuge
,
should
by
all
means
labour
to
make
their
calling
and
election
clear
and
certain
to
themselves
,
2
Pet.
1.
10.
And
to
this
purpose
we
are
commanded
to
examine
our selves
,
and
try
whether
we
be
in
the
faith
or
not
,
whether
Christ
by
his
Spirit
be
in
us
or
not
,
2
Cor.
13.
5.
for
otherwise
,
except
a
convert
know
certainly
the
blessednesse
of
his
own
state
,
and
that
he
standeth
in
grace
and
favour
with
God
,
it
is
not
possible
for
him
to
give
hearty
thanks
to
God
for
the
change
of
his
state
,
from
being
an
enemy
,
to
be
made
a
reconciled
subject
and
child
of
God
.
It
is
not
possible
for
him
to
rejoyce
in
the
Lord
,
or
set
chearfully
himself
to
serve
God
,
or
comfortably
call
on
God
,
as
a
father
to
him
in
Christ
:
Wherefore
,
all
who
in
the
sense
of
their
sins
and
fear
of
deserved
wrath
are
fled
for
refuge
unto
Christ
,
should
deal
by
prayer
earnestly
with
God
,
that
he
would
graciously
grant
unto
them
his
Spirit
,
by
whose
operation
in
them
,
they
may
know
the
saving
graces
which
he
hath
freely
bestowed
upon
them
,
of
which
gift
of
the
holy
Spirit
the
Apostle
doth
speak
,
1
Cor.
2.
12.
5.
The
knowledge
of
a
mans
own
regeneration
,
hath
many
degrees
of
clearnesse
and
assurance
,
by
reason
of
the
variety
of
conditions
wherein
a
man
truly
converted
may
be
:
For
,
many
doubts
may
arise
in
the
man
regenerat
,
which
may
darken
his
sight
,
and
hinder
the
assurance
of
saving
grace
granted
unto
him
,
whereof
sundry
causes
may
be
found
,
and
in
special
these
four
among
others
.
1.
In
a
man
illuminat
and
renewed
by
the
holy
Spirit
,
there
remains
a
great
deal
of
ignorance
,
much
doubting
mixed
with
faith
,
by
reason
of
unskilfulnesse
of
the
convert
to
examine
and
discern
this
blessed
change
made
in
him
,
where
through
that
cometh
to
passe
in
many
young
converts
,
which
will
be
seen
in
infants
,
who
have
a
soul
indeed
,
but
do
not
know
or
perceive
that
they
have
a
soul
till
they
come
to
some
years
of
discretion
;
yea
,
many
sound
Christians
,
are
oft-times
at
a
stand
about
their
regeneration
,
and
know
not
what
to
make
of
their
faith
or
repentance
,
especially
when
they
feel
the
power
of
the
body
of
death
,
the
strength
of
natural
corruption
in
themselves
,
and
great
indisposition
for
any
spiritual
exercise
;
they
are
forced
with
the
Apostle
to
cry
,
miserable
man
that
I
am
,
who
shall
deliver
me
?
Rom.
7.
24.
mean
time
for
weaknesse
of
their
faith
,
they
are
not
able
at
the
first
to
wrestle
against
discouragment
,
and
to
come
up
unto
the
Apostles
thanking
God
through
Christ
.
2.
By
the
tentation
of
Sathan
oft-times
the
perswasion
of
holy
men
is
darkened
,
so
as
they
cannot
see
the
evidences
of
their
own
regeneration
clearly
:
for
,
Sathan
sets
himself
to
vex
the
Saints
who
are
delivered
from
his
kingdom
and
bonds
,
whom
albeit
he
know
that
he
cannot
destroy
them
,
yet
he
will
not
cease
to
trouble
them
,
that
at
least
he
may
make
them
some
way
unfit
for
Gods
service
and
marr
their
cheerfulness
in
his
service
;
and
because
he
feareth
harm
from
them
unto
his
kingdom
,
by
their
dealing
with
the
unconverted
to
repent
their
sins
,
and
to
turn
unto
God
,
therefore
he
finds
them
work
at
home
in
their
own
bosome
,
and
puts
them
to
defend
themselves
and
to
forbear
to
invade
his
subjects
,
till
they
be
setled
themselves
.
3.
Oft-times
the
Lord
is
offended
by
the
sins
of
the
regenerat
,
and
specially
by
their
grosse
transgressions
,
for
which
his
Spirit
being
grieved
,
doth
for
a
time
cease
from
comforting
them
,
and
doth
not
bear
witnesse
with
their
spirits
,
that
they
are
the
children
of
God
,
as
he
hath
formerly
used
to
do
.
4.
Oft-times
the
Lord
by
suffering
doubts
to
arise
in
their
hearts
,
useth
to
try
and
exercise
the
faith
of
his
children
,
and
thereby
to
stir
them
up
to
the
pursuing
of
the
duties
of
piety
and
righteousnesse
more
vigorously
and
sincerely
,
that
after
victory
obtained
over
these
tentations
,
they
may
be
more
confirmed
in
their
faith
,
and
more
diligent
in
his
obedience
.
6.
It
may
come
to
passe
,
that
while
the
true
convert
doth
most
doubt
of
his
own
regeneration
,
that
the
work
of
Gods
special
grace
may
be
observed
in
him
and
clearly
seen
by
others
more
experienced
in
the
wayes
of
God
,
and
indued
with
the
spirit
of
discretion
.
The
reason
whereof
is
,
because
howsoever
the
weak
convert
,
and
child
of
light
,
walking
in
darknesse
of
tentation
and
desertion
,
cannot
discern
his
own
blessed
state
,
yet
there
may
appear
,
and
be
perceived
in
him
,
such
signes
and
undoubted
evidences
of
saving
grace
,
that
the
prudent
beholder
of
him
under
his
sad
exercise
,
may
in
the
judgment
of
discretion
and
charity
,
declare
his
righteousnes
,
and
him
for
his
state
to
be
in
grace
and
favour
with
God
.
In
these
two
disciples
going
to
Emaus
,
Luk.
24.
saving
faith
was
not
extinguished
,
albeit
they
were
driven
to
suspect
themselves
to
have
been
mistaken
,
when
they
once
believed
that
Christ
was
the
promised
Saviour
;
for
,
in
that
same
time
,
there
appeared
in
them
evident
tokens
of
their
unfained
love
to
Christ
:
for
,
while
they
are
troubled
with
suspition
of
their
being
mistaken
about
Christ
,
they
are
very
sad
and
sorrowfull
,
and
were
regrating
the
sufferings
of
Christ
,
and
were
gathering
what
arguments
they
could
for
supporting
their
faith
,
whereby
their
dying
faith
might
be
supported
by
conference
about
this
mater
,
laying
forth
their
doubts
and
tentations
one
to
another
.
7.
The
precise
time
of
begun
regeneration
,
is
not
alwaies
observed
nor
known
,
either
by
the
regenerat
man
himself
,
or
by
beholders
of
his
way
,
as
experience
makteh
evident
in
many
,
who
from
their
infancy
are
brought
up
in
the
exercises
of
true
religion
,
in
whose
conversion
no
notable
change
can
be
observed
.
In
those
the
words
of
Christ
in
part
are
verified
,
the
kingdom
of
heaven
cometh
not
with
observation
.
Such
persons
when
they
begin
to
examine
themselves
,
whether
they
be
regenerat
,
whether
they
be
in
Christ
,
and
at
what
time
they
were
converted
,
they
can
neither
determinatly
condescend
upon
the
time
of
their
conversion
,
nor
can
they
confidently
speak
of
their
conversion
,
till
after
sundry
tryalls
and
experiences
they
can
gather
proofs
of
their
sincerity
from
such
signs
,
effects
and
marks
of
the
work
of
saving
grace
in
them
,
as
may
prove
that
Christ
hath
dwelt
in
them
of
before
.
8.
Albeit
regeneration
be
of
the
same
kind
,
spece
and
definition
,
in
all
the
regenerat
,
yet
it
doth
admit
sundry
accidental
differences
,
when
the
conversion
of
such
and
such
persons
is
compared
:
for
,
some
do
not
stay
long
in
the
straits
of
regeneration
,
or
new
birth
,
but
within
a
short
space
of
time
they
are
both
wounded
and
healed
,
are
both
casten
down
and
raised
up
again
,
are
both
slain
by
the
Law
and
quickened
by
the
Gospel
:
Of
this
sort
we
have
a
past
proof
in
some
thousand
converts
,
Act
,
2.
who
by
one
sermon
or
two
were
converted
to
the
faith
of
Christ
and
fellowship
with
the
Church
.
On
the
other
hand
,
experience
of
many
doth
shew
,
they
have
been
under
the
spirit
of
bondage
a
long
time
,
before
they
could
receive
the
consolations
of
the
Gospel
,
Heb.
2.
15.
Some
in
the
beginning
of
their
conversion
are
handled
very
tenderly
,
and
afterward
fall
in
hard
exercises
of
mind
,
as
we
may
see
in
David
,
who
in
his
youth
,
while
he
was
keeping
his
fathers
sheep
,
did
passe
the
time
in
holy
songs
,
and
playing
on
his
harp
,
but
afterward
he
was
more
sharply
exercised
,
and
much
afflicted
from
time
to
time
with
the
sense
of
divine
wrath
.
Some
in
sorrow
and
much
weeping
do
follow
Christ
,
and
study
to
promove
his
kingdom
:
such
a
one
was
Timothy
,
whom
the
Apostle
exhorteth
to
admit
a
larger
measure
of
consolation
allowed
unto
him
by
the
Lord
,
that
he
might
be
the
more
cheerfull
and
couragious
in
the
warfare
whereunto
he
was
called
,
2
Tim.
1.
4.
Another
of
this
sort
was
Heman
the
Ezrahit
,
who
(
Psal.
88.
)
declareth
,
that
from
his
youth
up
he
was
so
keeped
under
terror
,
as
he
was
ready
to
die
under
discouragment
:
And
in
the
experience
of
this
holy
man
,
we
have
a
proof
of
what
was
holden
forth
in
the
preceeding
consideration
,
to
wit
,
that
regeneration
may
be
begun
in
a
man
,
and
well
promoved
before
either
himself
or
others
can
well
discern
it
:
for
,
of
them
who
are
keeped
under
the
law
and
spirit
of
bondage
,
it
is
hard
determinatly
to
judge
,
before
faith
in
Christ
begin
to
appear
in
them
,
whether
their
exercise
be
the
special
work
of
the
holy
spirit
of
regeneration
,
or
not
:
for
as
it
may
come
to
passe
,
that
the
spirit
of
fear
and
bondage
may
for
a
time
work
,
and
go
no
further
then
to
convict
a
man
,
and
not
go
on
to
convert
him
,
So
also
it
may
come
to
passe
,
that
there
be
some
wrestling
of
faith
lying
under-foot
in
the
midst
of
terrors
,
not
perceived
for
a
while
;
of
which
wrestling
none
can
well
give
out
sentence
,
that
it
is
a
wrestling
of
saving
faith
,
before
faith
get
some
victory
over
tentations
,
and
break
forth
in
some
evident
effects
.
In
which
case
it
is
very
needfull
warily
and
circumspectly
to
apply
the
doctrine
of
the
Gospel
,
so
as
the
afflicted
soul
may
be
supported
with
hopes
of
a
gracious
out-gate
;
for
,
the
work
of
the
law
,
humbling
the
sinner
,
is
a
fair
call
to
come
to
Christ
,
and
a
messenger
sent
by
Christ
to
bring
him
up
,
Gal.
3.
24.
9.
Albeit
the
regenerat
man
,
in
respect
of
the
state
of
his
person
,
by
standing
in
grace
and
favour
with
God
,
fixed
and
unmovable
as
the
Apostle
doth
shew
us
,
Rom.
5.
1
,
2
,
3.
partly
,
because
the
love
of
God
manifested
to
the
believer
in
Christ
is
unchangeable
;
and
partly
,
because
the
covenant
of
grace
through
Christ
is
an
everlasting
covenant
,
Isa.
55.
3.
and
partly
,
because
the
saving
gifts
and
calling
of
God
are
such
,
as
God
will
never
repent
him
to
have
bestowed
them
,
Rom.
11.
29.
yet
in
respect
of
his
condition
the
regenerat
man
,
is
subject
to
many
changes
in
his
life
and
conversation
,
in
the
disposition
of
his
mind
and
affections
,
and
in
the
exercise
of
his
gracious
habits
,
and
in
the
sense
and
observation
of
the
grace
of
God
in
him
and
favour
of
God
toward
him
:
for
,
it
may
come
to
passe
,
yea
,
and
oft-times
doth
come
to
passe
,
that
men
who
are
regenerat
,
and
in
the
state
of
grace
,
which
is
a
notable
good
state
,
may
be
in
a
very
evil
condition
,
in
a
miserable
and
deplorable
disposition
of
heart
,
as
befell
the
Church
of
Ephesus
,
Sardis
and
Laodicea
.
And
it
may
be
also
,
that
regenerat
persons
,
after
their
consciences
are
wakened
,
and
they
do
perceive
the
miserable
and
sinfull
condition
of
their
affections
and
conversation
,
that
no
small
doubts
arise
in
their
hearts
whether
their
state
in
grace
be
reall
or
not
,
which
doubts
will
evanish
,
when
after
the
renewing
of
their
repentance
,
the●r
condition
is
changed
to
the
better
:
for
,
Christ
pre-occupieth
this
tentation
,
speaking
,
to
the
Church
of
Sardis
and
Laodicea
,
counselling
them
to
strengthen
the
thing
that
remaineth
,
which
was
ready
to
dye
,
and
not
to
doubt
of
his
love
toward
them
,
Revel.
2.
and
3.
10.
These
tentations
whereby
the
regenerat
man
is
troubled
,
and
tempted
to
doubt
whether
he
be
in
the
state
of
grace
,
should
be
distinguished
and
discerned
from
actual
doubting
;
for
,
there
may
be
a
temptation
unto
doubting
,
without
a
yielding
unto
the
temptation
,
as
we
see
in
Christ
our
Lord
,
whom
the
devil
durst
tempt
to
doubt
,
whether
he
was
the
Son
of
God
,
but
his
holy
heart
could
not
admit
such
a
temptation
.
And
the
Apostle
(
Eph.
6.
11
,
12.
&c.
)
doth
warn
the
Saints
,
that
our
adversary
Sathan
useth
to
throw
firy
darts
at
all
the
children
of
God
;
which
firy
and
poysonable
darts
,
the
regenerat
man
should
not
meddle
with
nor
finger
them
,
but
by
the
shield
of
faith
,
with
all
speed
,
quench
and
extinguish
them
.
But
when
a
probable
reason
is
joyned
with
the
temptation
,
and
the
temptation
doth
appear
to
be
very
reasonable
,
and
when
there
is
a
fear
,
that
the
tentation
shall
be
yielded
unto
,
except
the
scruple
be
removed
,
then
let
the
temptation
be
examined
and
brought
to
the
form
of
a
reason
or
sylogism
,
that
the
strength
of
it
being
tryed
to
be
null
,
it
may
be
rejected
;
or
let
the
temptation
be
communicated
to
a
prudent
friend
or
Pastor
,
who
may
discover
the
sophistry
of
the
temptation
;
for
,
if
the
temptation
shall
be
slighted
and
not
discussed
,
albeit
it
lye
quiet
for
a
time
,
yet
it
will
return
again
and
raise
more
trouble
and
vexation
to
the
conscience
,
then
it
did
before
.
11.
In
answering
of
doubts
and
temptations
tending
to
weaken
faith
,
it
is
needfull
to
observe
and
●shew
an
usual
stratagem
of
Sathan
,
whereby
he
doth
multiply
and
heap
together
a
number
of
doubts
;
and
after
he
hath
suggested
one
doubt
,
presently
doth
suggest
on
the
back
of
that
another
,
and
after
that
another
,
whereby
he
marreth
the
answering
of
the
first
doubt
,
which
from
the
Word
of
God
,
either
immediatly
,
or
by
some
faithfull
Friend
or
Minister
,
is
offered
for
solution
thereof
:
by
this
mean
,
Sathan
endeavours
that
the
mind
of
the
afflicted
person
may
,
at
one
time
,
both
be
turned
off
from
taking
notice
of
the
answer
offered
,
and
be
taken
up
wholly
with
the
consideration
of
the
new
suggested
doubt
,
So
that
the
answer
to
the
new
doubt
hath
no
place
,
because
the
afflicted
party
doth
not
take
heed
thereto
.
In
this
case
,
both
the
party
afflicted
,
and
the
party
offering
consolation
,
must
hold
to
the
first
doubt
,
and
not
suffer
any
other
new
doubt
to
have
place
,
till
a
satisfactory
answer
be
given
to
the
first
doubt
,
and
after
that
,
let
every
objection
,
moved
by
the
party
afflicted
,
be
answered
one
after
another
in
order
.
12.
Seing
every
doubt
,
whereby
the
regenerat
person
is
troubled
,
doth
tend
either
to
weaken
faith
in
Christ
,
or
to
hinder
the
bringing
forth
of
the
fruits
of
faith
,
let
no
answer
to
any
doubt
of
this
kind
be
esteemed
sufficient
,
except
it
lead
the
afflicted
person
unto
Christ
,
teaching
him
to
humble
himself
before
God
;
and
being
brought
low
in
his
own
eyes
,
to
lay
hold
by
faith
on
Jesus
Christ
,
the
only
Redeemer
,
and
relief
from
sin
and
misery
;
and
after
laying
hold
on
the
Physician
,
to
request
for
the
remedy
of
that
evil
which
hath
moved
and
given
strength
to
the
doubt
:
for
,
Christ
is
the
end
,
both
of
the
Law
and
of
every
spiritual
exercise
:
for
,
the
enjoining
of
such
and
such
moral
duties
,
whereby
un-skillfull
Physicians
use
to
over-charge
diseased
consciences
,
commanding
the
afflicted
party
in
the
first
place
,
to
go
about
such
and
such
duties
,
and
the
exercise
of
such
and
such
vertues
,
as
may
remove
the
evil
which
gave
ground
to
the
doubt
,
can
never
avail
the
diseased
person
,
except
he
be
led
first
unto
Christ
for
remission
of
sin
and
acceptation
of
his
person
,
that
in
him
,
power
to
do
these
duties
may
be
obtained
,
and
by
his
Spirit
,
moral
precepts
may
be
quickened
;
for
,
if
these
precepts
be
pressed
upon
the
diseased
without
Christ
,
they
can
do
no
more
but
detain
the
afflicted
in
self
confidence
,
and
make
him
hope
in
vain
,
that
he
may
or
can
by
his
own
work
over-come
the
evil
felt
in
him
,
or
that
he
can
by
himself
,
attain
to
that
good
which
he
conceiveth
necessar
for
loosing
of
his
doubt
;
but
let
him
go
to
Christ
for
remission
of
sin
,
and
then
for
strength
to
go
about
the
duty
.
13.
Because
almost
in
all
cases
of
conscience
which
pertain
to
the
state
of
the
regenerat
man
,
some
grace
or
Christian
vertue
is
pitched
upon
and
called
in
question
,
whether
it
be
in
him
or
not
,
heed
must
be
taken
that
evangelick
graces
,
vertues
or
actions
,
be
not
weighed
in
the
ballance
of
the
moral
Law
and
covenant
of
Works
,
wherein
nothing
hath
weight
which
cometh
short
of
absolute
perfection
of
personal
obedience
;
for
,
in
the
strict
judgment
of
God
and
the
conscience
,
according
to
the
law
of
Works
,
no
meer
man
,
nor
any
action
of
man
,
can
stand
,
Ps.
130.
3.
for
,
there
are
so
many
imperfections
and
blemishes
in
the
Saints
and
their
best
works
,
being
compared
with
the
perfect
rule
of
righteousnesse
by
the
Law
,
that
whatsoever
lustre
or
appearance
of
good
may
be
in
a
work
,
it
is
blecked
and
made
to
hide
it's
face
before
the
Law
:
but
,
let
the
tender
buds
of
new
obedience
and
fruits
of
faith
,
be
examined
by
the
grace
of
the
Gospel
,
which
judgeth
of
the
begun
obedience
of
the
believer
in
Christ
,
according
to
the
sincerity
and
uprightnesse
of
the
man
aiming
at
conformity
to
the
Law
,
how
short
soever
he
come
of
his
aim
,
and
of
the
spiritual
perfection
of
the
Law
,
and
it
will
be
taken
for
new
obedience
.
It
is
true
,
the
Evangel
requireth
,
that
a
man
fled
to
Christ
for
justification
,
and
reconciled
to
God
by
faith
in
Christ
,
should
set
himself
to
work
the
works
prescribed
in
the
moral
Law
,
for
the
glory
of
God
,
and
should
aim
at
the
exact
obedience
of
all
the
Commands
;
yet
,
the
Gospel
doth
not
reject
a
good
work
for
the
defects
,
imperfections
and
blemishes
thereof
,
but
accepteth
and
taketh
in
good
part
the
first
fruits
and
buds
of
new
obedience
,
and
doth
foster
the
tender
and
small
beginnings
,
that
they
may
grow
and
encrease
.
And
the
reason
is
,
because
the
Gospel
doth
not
teach
us
to
seek
the
justification
of
our
persons
before
God
by
works
,
but
by
faith
in
Christ
,
and
then
teacheth
us
to
seek
the
justification
of
our
faith
before
men
in
our
own
and
others
conscience
,
by
the
sincere
endeavour
of
new
obedience
.
And
therefore
,
14.
While
we
are
about
the
cure
of
the
wounds
of
the
conscience
and
strengthening
of
faith
,
we
must
on
the
one
hand
take
heed
,
left
we
foster
presumption
,
and
hinder
either
the
exercise
of
repentance
,
or
doing
diligence
in
following
duties
:
for
,
Christian
graces
do
not
impede
,
but
help
and
strengthen
one
another
,
if
they
be
real
and
kindly
▪
because
they
must
flow
from
the
same
fountain
of
the
spirit
of
sanctification
,
and
do
run
toward
the
same
end
,
which
is
the
glory
of
God
:
and
on
the
other
hand
,
we
must
take
heed
lest
we
presse
the
exercise
of
repentance
,
as
it
were
out
of
our
own
strength
,
or
the
practice
of
duties
,
so
as
we
hinder
the
exercise
of
faith
in
Christ
▪
who
is
that
exalted
Prince
to
give
repentance
,
and
is
the
author
and
finisher
of
faith
.
Let
us
so
cry
up
the
imputed
righteousnesse
of
Christ
,
that
we
neglect
not
to
presse
the
regenerat
man
(
freely
justified
by
grace
)
to
bring
forth
the
fruits
of
faith
,
and
to
follow
hard
after
the
growth
of
sanctification
,
without
which
,
no
man
shall
see
the
face
of
God
;
and
let
us
so
extoll
the
covenant
of
Grace
,
and
freedom
of
the
believer
from
the
covenant
of
Works
,
that
we
neglect
not
to
keep
up
the
authority
of
the
moral
Law
and
the
commands
thereof
,
as
the
perpetual
rule
of
new
obedience
,
the
use
whereof
is
very
profitable
,
in
the
whole
course
of
a
Christian
life
,
to
hold
forth
the
duty
of
believers
in
Christ
,
and
to
shew
unto
them
,
by
their
short-coming
in
duties
,
the
poyson
and
power
of
corruption
remaining
in
the
Saints
,
and
to
make
them
sensible
of
the
necessity
of
flying
daily
to
that
imputed
righteousnesse
by
faith
in
Christ
,
and
of
drawing
strength
from
Christ
to
bring
forth
more
aboundant
fruits
,
whereby
Christ
shall
be
more
and
more
precious
in
our
eyes
,
and
be
acknowledged
absolutely
necessar
for
our
justification
,
sanctification
and
salvation
.
15.
When
question
is
made
concerning
Christian
vertues
and
operations
of
the
holy
Spirit
in
us
,
the
order
of
Gods
working
held
forth
to
us
in
Scripture
,
is
carefully
to
be
marked
by
us
:
which
is
,
that
sense
of
sin
should
go
before
faith
in
Christ
;
for
,
the
Law
is
a
pedagogue
to
Christ
,
for
,
he
came
not
to
call
the
righteous
,
but
sinners
to
repentance
,
Matth.
9.
13.
And
faith
in
Christ
goeth
before
the
fruits
of
faith
,
and
the
fruits
of
faith
before
the
sensible
approbation
of
them
,
and
approbation
of
the
fruits
by
Scripture
goeth
before
the
sensible
fealing
of
the
believer
,
and
the
quieting
of
the
conscience
in
its
approbation
of
what
the
Scripture
approveth
;
for
,
after
we
have
believed
,
we
come
to
be
sealed
,
Ephes.
1.
13.
Now
,
for
the
not
observing
this
order
,
many
real
Christians
do
make
unto
themselves
a
very
un-comfortable
life
,
for
,
albeit
they
be
convinced
of
sin
,
and
humbled
in
the
sense
of
their
own
inability
to
help
themselves
,
and
are
fled
to
Christ
for
pardon
and
help
,
and
do
lead
a
life
blamelesse
,
yet
do
they
unhappily
suspend
the
acknowledging
of
the
work
of
faith
bestowed
upon
them
,
and
do
disquiet
themselves
,
so
as
they
cannot
rest
on
Christ
,
but
do
quarrel
the
reality
of
their
faith
,
till
they
shall
feel
and
perceive
,
with
approbation
of
their
conscience
,
such
and
such
fruits
of
faith
in
themselves
,
and
that
in
such
a
measure
as
they
have
fore-imagined
to
be
the
necessar
evidences
of
faith
;
yea
,
and
they
refuse
to
account
themselves
persons
justified
,
because
they
cannot
perceive
such
mature
fruits
in
themselves
,
as
they
conceive
must
not
only
be
,
but
be
acknowledged
also
to
be
,
in
the
justified
person
,
before
he
can
lay
hold
on
justification
.
Such
persons
do
,
in
effect
,
invert
the
order
which
they
should
observe
;
for
,
when
it
were
their
part
to
flye
unto
Christ
the
only
Mediator
,
because
they
come
short
of
new
obedience
,
and
because
they
are
loaden
with
sin
,
that
in
him
they
might
have
God
reconciled
to
them
,
and
by
his
Spirit
,
pouring
in
of
his
grace
in
their
souls
,
to
make
them
more
holy
,
they
take
another
and
contrary
course
,
by
suspending
their
faith
upon
their
works
,
and
do
exact
of
themselves
works
before
faith
,
and
so
do
weaken
their
own
faith
,
and
hinder
it
to
bring
forth
such
fruits
as
they
do
require
.
It
is
reason
indeed
,
to
prove
our
faith
by
our
works
,
and
it
is
just
,
that
such
a
faith
be
accounted
dead
,
which
is
not
accompanied
with
the
purpose
and
endeavour
to
live
holily
,
justly
and
soberly
.
But
it
is
against
all
reason
and
equity
to
condemn
weak
faith
,
accompanied
with
the
purpose
of
a
new
life
,
as
if
it
were
no
faith
,
because
it
hath
not
as
yet
brought
forth
so
fair
and
fully
ripe
fruits
as
the
weak
believer
would
.
It
were
their
wisdom
,
when
they
perceive
such
impotency
to
do
what
is
good
,
and
such
strength
of
the
body
of
death
in
them
,
to
flye
unto
the
Redeemer
so
much
the
more
,
and
in
him
to
seek
remission
of
sin
,
and
strength
to
bring
forth
good
fruits
,
and
to
be
sucking
juice
and
sap
out
of
him
,
as
the
true
Vine
:
for
,
if
we
come
to
him
and
abide
in
him
,
we
shall
bring
forth
much
fruit
,
Iob.
15.
4
,
5.
For
,
faith
in
Christ
,
in
order
of
nature
,
goeth
before
good
works
;
for
only
they
who
come
to
Christ
and
abide
in
him
,
do
bring
forth
aboundant
fruit
,
and
not
they
,
who
upon
the
apprehension
of
their
want
of
fruits
,
do
loose
or
slacken
their
grip
of
faith
,
and
upon
discouragment
,
are
ready
to
depart
from
the
living
God
.
16.
The
like
wisdom
is
required
in
dealing
with
the
consciences
of
men
concerning
the
preparatory
dispositions
of
such
as
may
confidently
come
unto
Christ
to
be
justified
,
sanctified
and
saved
;
for
albeit
it
be
true
,
that
all
that
come
to
Christ
,
ought
to
come
in
the
sense
of
their
sin
and
acknowledgment
of
wrath
and
death
deserved
for
their
sins
,
ought
to
come
with
contrition
of
heart
,
with
godly
sorrow
for
their
sins
,
and
a
humble
renunciation
of
all
confidence
in
themselves
;
yet
must
not
such
persons
,
as
do
not
satisfie
themselves
in
the
measure
or
sincerity
of
such
preparatory
dispositions
in
themselves
,
be
keeped
back
,
or
debarred
from
coming
to
Christ
,
because
they
not
only
want
,
as
they
conceive
,
both
the
humiliation
and
sorrow
of
heart
for
sin
,
and
fear
of
wrath
,
required
in
such
as
have
accesse
unto
Christ
,
but
also
do
perceive
in
themselves
such
blindnesse
of
mind
and
vanity
thereof
,
such
stupidity
of
conscience
and
stubbornesse
of
a
proud
heart
,
as
is
not
fit
(
as
they
conceive
)
to
be
received
by
Christ
,
or
fit
to
be
comforted
by
him
;
such
persons
I
say
are
not
to
be
forthwith
debarred
from
coming
to
the
throne
of
grace
;
for
,
oft-times
sincerity
of
conviction
,
compunction
and
humiliation
is
to
be
found
in
such
as
are
displeased
with
their
own
short-coming
in
such
preparatory
dispositions
,
more
then
in
many
others
who
make
a
fairer
shew
and
profession
of
their
godly
sorrow
and
humiliation
,
and
are
well
pleased
with
themselves
in
that
respect
.
We
must
be
wary
also
while
we
require
sorrow
and
humiliation
,
and
other
like
preparatory
dispositions
in
them
who
may
come
unto
Christ
,
least
we
secretly
import
and
insinuat
a
sort
of
merit
to
be
in
such
dispositions
,
so
as
if
he
that
doth
not
perceive
himself
thus
qualified
,
could
expect
no
good
at
Christs
hands
,
except
he
have
in
his
hand
such
preparatory
dispositions
as
if
it
were
a
price
of
purchasing
adresse
to
Christ
.
But
let
us
hold
this
fast
,
that
the
more
poor
and
empty
a
man
be
in
his
own
eyes
,
he
ought
to
draw
the
more
near
unto
the
riches
of
grace
in
Christ
,
because
in
him
only
are
to
be
found
all
the
treasures
of
every
saving
grace
,
and
preparatory
dispositions
for
receiving
thereof
;
he
is
that
exalted
Prince
,
who
giveth
repentance
unto
Israel
,
Act.
5.
31.
he
is
the
author
and
finisher
of
faith
,
unto
whom
all
they
,
who
in
the
sense
of
their
want
of
repentance
and
faith
,
do
sigh
in
themselves
,
ought
,
and
safely
may
come
,
that
they
may
have
from
him
a
more
ample
measure
of
faith
and
repentance
.
Neither
need
we
in
this
case
be
feared
,
least
any
such
person
go
or
be
sent
too
soon
unto
Christ
,
and
that
the
teacher
of
this
doctrine
be
found
to
foster
presumption
,
and
to
offer
untimous
consolation
;
for
,
it
is
one
thing
to
direct
a
man
to
go
to
Christ
,
for
supply
of
whatsoever
good
is
wanting
in
him
,
and
another
thing
to
warrand
a
secure
sinner
to
lay
hold
on
the
consolations
of
the
Gospel
,
which
God
hath
reserved
in
his
own
hand
,
to
be
dispensed
in
due
time
and
order
,
to
the
truly
humble
penitent
.
The
Lord
knoweth
how
to
deal
with
such
as
come
unto
him
;
he
can
hold
an
unhumbled
supplicant
praying
and
knocking
at
heavens
door
without
giving
him
a
comfortable
answer
untill
he
be
humbled
,
and
so
prepare
him
by
humiliation
for
consolation
in
due
time
.
True
it
is
,
that
many
draw
near
to
Christ
with
their
lips
while
their
hearts
are
far
away
,
and
remain
senslesse
of
their
evil
estate
and
condition
,
and
are
far
from
the
earnest
desire
of
the
remedy
which
is
to
be
had
in
Christ
:
and
therefore
it
is
,
not
without
cause
,
that
Pastors
in
their
sermons
require
the
sight
and
sense
of
sin
,
and
hunger
and
thirst
for
righteousnesse
in
them
who
come
to
Christ
,
and
desire
to
profit
by
their
coming
to
him
:
for
,
albeit
it
be
free
to
God
,
without
antecedent
preparatory
exercises
,
to
fall
in
upon
mans
heart
suddainly
,
and
at
one
sermon
both
convince
him
of
sin
,
and
lead
him
in
to
Christ
,
as
he
hath
sometime
dealt
with
a
multitude
,
when
Peter
was
preaching
,
Act.
2.
yet
it
is
not
free
for
men
to
neglect
their
duties
,
when
they
are
advertised
that
the
order
of
Gods
working
ordinarily
,
is
,
to
take
a
time
for
information
of
their
mind
concerning
their
natural
misery
,
and
his
gracious
way
of
delivery
,
and
for
a
time
to
work
on
their
hearts
by
the
law
,
before
he
give
them
the
felt
fruits
of
the
Gospel
.
Mean
time
this
must
be
remembred
,
that
no
man
,
displeased
with
his
disposition
,
as
not
fitted
for
mercy
,
and
who
doth
regrate
that
he
is
a
stupid
sinner
,
and
so
hard-hearted
that
he
cannot
repent
:
should
be
keeped
off
,
and
debarred
from
going
to
Christ
,
till
he
discern
in
himself
the
contrition
and
humiliation
of
heart
which
he
would
have
:
for
,
this
were
as
much
as
to
say
in
effect
,
that
before
a
sinner
may
go
to
Christ
,
he
must
seek
,
not
from
Christ
,
but
out
of
his
own
strength
and
abilities
to
work
up
his
own
heart
to
the
sense
of
sin
and
humiliation
of
heart
,
and
other
such
like
dispositions
,
as
ordinarily
go
before
the
act
and
discerning
of
saving
faith
;
for
,
if
even
Simon
Magus
,
discovered
and
found
out
to
be
in
the
gall
of
bitternesse
and
bond
of
iniquity
,
was
exhorted
to
pray
that
God
would
forgive
his
sins
,
and
remove
the
perversenesse
of
his
heart
and
save
him
from
deserved
wrath
,
Act.
8.
22.
How
much
more
are
they
to
be
encouraged
to
go
to
Christ
for
relief
from
these
evils
which
they
feel
and
fear
,
in
whom
not
only
this
gall
of
bitternesse
doth
not
appear
,
but
also
some
appearances
may
be
marked
,
by
wise
beholders
,
of
a
begun
work
of
grace
in
them
,
albeit
the
man
himself
cannot
perceive
so
much
for
the
time
?
17.
Seing
it
is
certain
,
that
God
doth
prevein
by
grace
every
converted
mans
actions
,
before
the
man
do
actually
turn
himself
to
God
,
and
that
the
Lord
useth
to
open
the
eyes
of
the
man
whom
he
is
converting
,
to
see
such
and
such
evils
in
himself
before
these
evils
be
taken
away
;
and
seing
it
is
Gods
usual
way
by
preventing
,
to
give
some
measure
of
the
good
to
be
prayed
for
,
that
the
man
may
pray
for
more
good
upon
the
receit
of
some
measure
of
that
good
already
bestowed
;
therefore
all
they
who
desire
to
approach
to
Christ
,
must
be
taught
to
make
,
observe
and
take
notice
of
the
least
degree
of
good
bestowed
upon
them
,
of
the
smallest
beginnings
of
illumination
,
of
the
meanest
degrees
of
conviction
for
sin
,
of
the
least
measure
of
estimation
of
Christ
and
his
grace
wrought
already
in
themselves
,
and
to
thank
the
Lord
for
so
much
eye-salve
as
hath
opened
their
eyes
to
discern
their
own
blindnesse
and
misery
,
and
Christ
to
be
the
remedy
of
all
the
evils
they
do
see
;
and
after
they
have
marked
what
is
bestowed
already
on
them
,
and
have
bl●ssed
God
for
the
gift
,
they
must
be
exhorted
to
request
the
Lord
to
make
out
and
perfect
the
begun
mercy
,
that
they
may
be
sure
of
their
own
real
conversion
;
for
so
doth
the
new
convert
pray
,
Ier.
31.
18.
Convert
me
,
and
I
shall
be
converted
;
and
the
humble
soul
,
Cant.
1.
4.
draw
me
after
thee
,
and
we
will
run
after
thee
.
And
this
we
speak
not
,
as
if
any
unconverted
man
could
in
the
sense
of
his
sin
and
misery
sincerely
and
heartily
seek
after
Christ
,
or
for
more
grace
from
him
.
But
because
some
that
are
converted
,
do
not
perceive
that
they
are
converted
,
we
frame
our
speech
to
their
estimation
of
themselves
,
that
they
may
be
edified
who
are
brought
unto
Christ
,
by
the
draught
of
effectual
calling
,
and
have
not
as
yet
received
the
gift
of
the
Spirit
to
perceive
these
things
which
are
freely
bestowed
upon
them
,
1
Cor.
2.
12.
18.
As
it
useth
to
be
in
the
sicknesse
of
the
body
,
So
it
falleth
out
in
the
sicknesses
of
the
conscience
,
that
as
there
are
some
sicknesses
simple
,
and
other
some
complicat
,
when
moe
sicknesses
concur
together
;
So
in
the
conscience
,
there
are
some
simple
,
some
complicat
ill
cases
.
Simple
and
single
cases
of
conscience
are
these
,
wherein
the
diseased
soul
is
troubled
with
one
doubt
only
for
the
present
:
as
for
example
,
when
the
party
afflicted
,
is
doubtfull
only
of
the
will
of
God
toward
him
,
and
not
of
his
power
:
such
was
the
case
of
the
Leper
,
Matth.
8.
2.
Thou
canst
make
me
clean
,
if
thou
wilt
.
Complicat
and
involved
cases
,
are
,
when
many
evils
concur
together
,
and
the
conscience
is
troubled
with
many
doubts
.
In
which
case
many
questions
may
offer
themselves
in
a
throng
together
,
which
the
afflicted
party
cannot
well
distinguish
,
and
thereupon
is
driven
to
darknesse
and
confusion
of
mind
.
In
this
case
the
Pastor
,
or
prudent
christian
friend
,
must
observe
some
order
,
beginning
with
the
most
perilous
doubt
,
that
it
may
be
first
solved
:
which
doubt
being
answered
in
the
first
place
,
let
him
fall
upon
the
answering
of
the
rest
of
the
doubts
in
order
.
As
for
example
,
if
the
party
be
afflicted
with
tentations
unto
desperation
,
let
him
be
cleared
and
led
by
the
hand
to
see
and
acknowledge
a
possibility
of
salvation
by
Christ
,
and
then
a
probability
and
appearance
that
it
shall
be
,
by
an
argument
taken
from
his
present
exercise
,
which
putteth
an
earand
in
his
hand
,
and
so
a
warrand
,
to
go
to
Christ
;
and
so
peece
and
peece
let
him
be
dealt
with
to
accept
the
general
offer
of
grace
in
Christ
and
to
believe
in
him
.
Now
that
such
may
be
the
exercise
of
the
child
of
God
,
appeareth
,
Psal.
42.
7.
Deep
calleth
unto
deep
,
at
the
noise
of
thy
water-spouts
,
all
thy
waves
and
billows
are
gone
over
me
.
And
Psal.
77.
7
,
8.
will
the
Lord
cast
off
for
ever
,
and
will
he
be
favourable
no
more
?
Is
his
grace
clean
gone
for
ever
?
and
will
he
be
favourable
no
more
?
&c.
At
last
he
discovereth
his
duty
to
believe
in
God
,
and
concludeth
against
himself
,
that
his
giving
so
far
way
to
the
tentation
was
his
infirmity
.
19.
We
must
distinguish
worldy
sorrow
,
and
hypochondriack-passions
and
perturbations
of
mind
,
from
cases
of
conscience
,
and
spiritual
exercise
in
the
wrestlings
of
faith
,
that
for
a
natural
disease
and
distemper
a
pertinent
remedy
may
be
called
for
from
the
bodily
Physicians
;
and
to
such
as
are
under
a
spiritual
exercise
,
the
doubts
of
their
conscience
may
be
prudently
loused
.
In
such
a
case
,
when
both
the
bodily
distemper
and
spiritual
exercise
are
joyned
,
circumspection
is
necessary
,
that
proportionable
remedies
be
used
by
the
Physician
and
the
Pastor
or
prudent
friend
,
that
bodily
medicine
and
spiritual
consolations
may
be
each
in
their
own
time
and
order
wisely
made
use
of
:
and
because
it
useth
to
fall
out
,
that
exercise
of
conscience
and
distemper
of
bodily
humours
are
oftentimes
joyned
one
with
another
,
let
it
be
sufficient
,
that
a
word
is
casten
in
here
for
advertisement
.
20.
In
curing
cases
of
conscience
,
it
is
not
sufficient
to
louse
some
one
doubt
or
other
,
but
after
satisfaction
given
to
the
parties
afflicted
concerning
the
present
case
,
which
hath
troubled
them
,
they
must
learn
to
observe
other
causes
,
which
may
trouble
them
afterward
,
wherewith
for
the
present
they
possibly
are
not
troubled
,
and
must
be
directed
to
acquaint
themselves
,
with
Christ
,
that
in
him
they
may
have
relief
from
every
sin
,
and
every
sort
of
misery
;
and
to
that
end
and
purpose
they
must
consecrat
and
devout
themselves
to
him
,
to
depend
upon
him
in
all
things
,
and
at
all
times
,
whatsoever
way
he
shall
be
pleased
to
exercise
them
:
for
,
whosoever
do
come
unto
Christ
,
must
come
of
set
purpose
to
abide
in
him
,
and
never
depart
from
him
,
but
to
live
in
him
,
and
draw
grace
after
grace
out
of
his
fulnesse
;
grace
to
mortifie
sin
,
grace
to
renew
the
acts
of
faith
and
repentance
daily
,
according
as
they
find
new
guiltinesse
contracted
,
and
weaknesse
in
themselves
to
do
commanded
duties
:
for
,
except
the
do
so
,
they
shall
easily
slide
back
from
their
begun
sanctification
,
and
furnish
mater
to
Sathan
for
raising
of
new
doubts
in
their
souls
and
new
tentations
unto
sins
,
wherein
they
have
not
fallen
before
:
therefore
must
they
keep
the
habits
of
faith
and
repentance
in
actual
exercise
daily
.
21.
In
dealing
with
a
troubled
conscience
,
let
not
the
comforter
,
whether
a
Pastor
or
a
prudent
friend
,
trust
to
his
abilities
,
or
arrogat
to
himself
above
what
is
due
to
him
,
but
let
him
keep
his
eye
upon
the
Lord
and
in
his
heart
be
praying
to
God
to
blesse
the
Word
in
his
mouth
,
giving
glory
to
God
expresly
,
if
he
perceive
the
afflicted
party
laying
hold
on
Gods
Word
delivered
by
him
.
And
let
him
also
teach
the
afflicted
to
lift
his
eyes
to
the
Lord
,
when
the
Word
of
consolation
is
dispensed
to
him
by
the
Minister
or
prudent
friend
,
that
God
may
have
the
glory
in
his
consolation
,
and
no
more
ascribed
to
the
instrument
then
is
due
:
For
,
the
Minister
may
sow
the
seed
and
plant
,
and
water
,
but
God
only
can
give
the
increase
:
men
are
ready
to
fail
in
this
point
and
mar
the
blessing
,
for
God
is
a
jealous
God
,
and
will
not
give
his
glory
to
another
.
22.
In
case
the
expected
consolation
be
not
found
,
or
the
doubt
propounded
be
not
solved
so
soon
as
is
desired
,
let
the
afflicted
be
exhorted
,
that
he
make
not
hast
in
seeking
comfort
,
but
patiently
submit
himself
to
Gods
will
in
exercising
him
for
a
while
,
and
humble
himself
under
his
mighty
hand
,
in
meeknesse
waiting
for
clearnesse
and
comfort
in
due
time
;
for
,
affliction
is
sent
to
work
patience
,
and
patience
to
work
experience
,
and
experience
to
work
hope
,
which
shall
not
make
the
patient
man
ashamed
:
and
it
is
far
better
for
a
soul
to
lye
for
a
time
in
the
bonds
of
affliction
,
till
it
be
daunted
and
subdued
,
then
before
patience
hath
had
the
perfect
work
,
to
seek
to
have
its
foolish
wishes
granted
unto
it
:
for
if
once
a
soul
heartily
submit
it self
to
God
,
or
strive
to
submit
,
and
patiently
wait
on
,
consolation
will
be
found
not
far
off
.
23.
In
regard
the
work
of
the
holy
Ghost
,
working
the
conversion
of
a
man
,
may
begin
before
it
can
be
marked
,
it
is
the
part
of
him
who
medleth
with
the
afflicted
conscience
,
to
deal
tenderly
with
the
afflicted
,
and
so
to
temper
his
speech
,
as
he
may
both
further
repentance
and
faith
,
pre-supposing
the
parties
exercise
may
prove
a
begun
work
of
grace
;
for
,
it
is
better
so
to
judge
in
charity
of
Gods
dispensation
,
then
to
foster
sinister
suspicions
of
the
party
afflicted
,
which
may
readily
break
forth
in
some
unhappy
expressions
to
the
hurting
of
the
patient
,
and
hindering
his
profiting
by
what
may
be
said
beside
.
24.
Because
we
have
to
do
in
this
Book
with
the
weak
believers
,
who
,
in
the
sense
of
sin
and
deserved
wrath
,
are
fled
or
flying
unto
Christ
,
with
a
purpose
of
amendment
of
life
,
but
do
fear
they
are
not
,
or
shall
not
be
admitted
into
that
kingdom
of
our
Lord
Jesus
,
for
this
and
that
pretended
reason
:
therefore
,
it
will
be
to
purpose
in
comforting
them
,
to
make
use
,
as
of
other
Scriptures
,
so
in
special
of
these
two
passages
;
the
one
,
2
Cor.
5.
19.
the
other
,
1
Cor.
1
,
30.
the
one
serving
to
convince
them
,
that
they
are
already
in
the
state
of
grace
,
and
of
the
number
of
believers
in
Christ
,
how
strongly
soever
they
are
assaulted
with
fears
,
doubts
and
suspicions
,
that
it
is
otherwayes
;
for
,
in
this
passage
,
2
Cor.
5.
19.
the
Apostle
summeth
up
the
whole
Gospel
in
few
words
,
holding
forth
,
first
,
that
the
fulnesse
of
God
in
three
persons
,
was
in
the
second
person
of
the
God-head
the
Mediator
Christ
Jesus
,
and
is
,
upon
the
work
of
reconciling
the
world
to
himself
,
not
imputing
their
transgressions
unto
them
,
that
receive
the
gracious
offer
of
reconciliation
tendred
through
Christ
in
the
Gospel
.
Secondly
,
that
God
in
Christ
●ath
committed
unto
his
Ministers
the
word
of
reconciliation
that
they
,
with
authority
,
may
offer
reconciliation
and
friendship
with
God
unto
the
hearers
of
the
Word
of
the
Gospel
.
Thirdly
,
that
the
Apostles
and
Ministers
of
the
Gospel
,
are
sent
forth
and
directed
as
Embassadors
,
to
exhort
and
request
m●n
,
in
Gods
name
,
and
in
the
name
of
Christ
God
Mediator
manifested
in
the
flesh
,
to
be
reconciled
unto
God
.
Fourthly
,
that
so
many
as
do
consent
unto
and
imbrace
the
gracious
offer
of
reconciliation
,
are
reckoned
to
be
believers
,
even
all
they
who
do
acknowledge
their
natural
enimity
and
sins
against
God
,
and
do
welcom
the
message
of
reconciliation
,
(
sent
by
the
Ministers
of
the
Gospel
)
and
do
ingage
themselves
to
hold
fast
this
Covenant
,
aiming
to
walk
as
reconciled
children
and
servants
unto
God
,
uprightly
laying
forth
their
burdens
and
desires
before
him
daily
:
all
these
(
I
say
)
are
believers
in
Christ
,
and
may
assure
themselves
of
reconciliation
;
for
there
is
no
more
in
the
Apostles
and
Ministers
commission
required
,
for
entering
of
the
humbled
sinner
into
a
covenant
of
friendship
,
save
this
,
we
request
you
in
Gods
name
,
and
in
the
name
of
God
incarnat
,
Jesus
Christ
the
Mediatour
,
we
beseech
you
be
reconciled
to
God
,
v.
20.
Now
we
judge
,
that
humbled
sinners
fled
to
Christ
,
and
purposing
to
amend
their
lives
by
his
grace
,
will
not
be
found
unwilling
to
accept
this
offer
of
reconciliation
,
but
will
declare
their
hearty
consent
to
this
offer
;
and
so
may
be
convinced
,
that
a
covenant
is
closed
between
God
and
them
,
and
that
God
hath
given
unto
them
saving
faith
,
how
weak
soever
it
seemeth
unto
them
;
for
,
the
consenting
unto
,
and
accepting
of
,
this
offer
,
is
the
condition
required
for
entering
in
covenant
,
and
the
proper
act
of
saving
faith
.
Fifthly
,
the
Apostle
holdeth
forth
the
ground-right
of
this
covenant
,
and
reason
whereupon
the
sinner
,
fled
to
Christ
,
may
be
assured
of
justification
:
because
in
the
covenant
of
Redemption
,
past
between
God
in
three
persons
on
the
one
hand
,
and
the
second
person
of
the
God-head
as
M●dia●o●
and
perfect
Redeemer
by
price-paying
on
the
other
hand
,
it
is
agreed
,
finally
ended
and
decreed
,
that
Christs
satisfaction
,
made
for
the
imbracer
of
this
offered
reconciliation
,
shall
as
certainly
make
the
believer
judicially
righteous
and
justifie
him
,
as
Christ
was
judicially
made
sin
or
a
sacrifice
for
the
sins
of
the
redeemed
:
for
,
God
,
saith
he
,
v.
21.
hath
made
Christ
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
Therefore
,
as
Christ
the
only
Mediator
,
by
accepting
the
covenant
of
Redemption
,
had
the
sins
of
the
redeemed
imputed
unto
him
,
(
albeit
there
was
no
sin
at
all
,
nor
could
be
in
him
)
and
was
punished
for
them
unto
the
death
of
the
crosse
;
So
,
the
humbled
sinner
,
by
flying
unto
Christ
,
and
accepting
the
offered
covenant
of
reconciliation
,
hath
Christs
satisfaction
imputed
unto
him
,
(
albeit
he
can
see
nothing
in
himself
but
a
masse
of
inherent
sin
)
and
shall
not
enter
into
condemnation
,
but
be
brought
to
life-eternal
,
through
Jesus
Christ
our
Lord
.
Both
the
covenant
of
Redemption
made
with
Christ
in
the
Redeemers
name
,
and
the
covenant
of
Reconciliation
made
with
us
through
Christ
,
are
of
Gods
making
,
and
so
must
stand
,
and
cannot
be
dis-annulled
for
ever
.
The
other
place
,
1
Cor.
1.
30.
holdeth
forth
the
right
which
God
hath
made
to
the
believer
,
unto
the
unsearchable
riches
of
Christ
,
whereunto
the
weakest
believer
,
fled
from
sin
and
wrath
unto
Christ
,
as
the
refuge
and
perfect
remedy
from
both
,
may
claim
,
namely
wisdom
,
righteousnesse
,
sanctification
and
redemption
by
him
:
and
that
by
covenant
and
decree
registrat
in
this
and
other
places
of
Scripture
,
as
judicially
declared
and
adjudged
unto
all
and
every
believer
in
him
;
So
that
they
may
and
should
make
use
of
Christ
,
as
made
unto
them
wisdom
to
direct
them
,
justification
to
justifie
them
,
sanctification
to
perfect
them
peece
and
peece
in
holinesse
,
and
redemption
to
support
them
under
,
and
deliver
them
from
,
all
bonds
of
misery
.
For
the
better
understanding
of
this
rich
passage
,
we
shall
take
it
up
in
four
sentences
pronounced
from
the
holy
Spirit
by
the
Apostle
;
in
every
one
whereof
,
these
three
things
are
insinuat
and
imported
,
first
,
our
need
of
Christ
;
2.
his
ingaged
help
and
supply
;
and
,
3.
our
duty
to
lay
hold
upon
and
make
use
of
him
,
according
to
the
right
and
interest
in
him
,
made
unto
every
believer
.
The
first
sentence
is
this
,
Christ
is
made
unto
us
wisdom
,
which
importeth
,
first
,
that
not
only
we
are
by
nature
blind
and
ignorant
of
our
sin
and
misery
,
blind
and
ignorant
of
the
way
of
salvation
and
right
maner
of
serving
God
,
but
also
after
that
we
are
illuminat
by
grace
,
and
made
in
some
measure
to
know
our
last
condition
and
to
flye
unto
Christ
for
delivery
,
we
are
compassed
about
with
much
darknesse
and
foggy
mists
of
doubts
,
errors
and
mistakes
,
and
have
need
to
be
in
every
step
of
our
way
directed
and
powerfully
taught
by
Christs
Word
and
Spirit
,
to
know
what
is
that
good
and
acceptable
will
of
God
.
Secondly
,
it
importeth
,
that
as
Christ
is
the
treasure
of
all
wisdom
and
knowledge
who
hath
revealed
in
the
Scriptures
the
whole
counsell
of
God
concerning
our
salvation
;
So
he
is
judicially
made
over
unto
us
as
anointed
Prophet
to
his
Church
,
to
make
known
unto
us
the
way
of
life
by
his
Word
and
Spirit
.
Thirdly
,
it
imports
our
duty
to
receive
him
as
the
great
gift
of
God
,
and
to
give
up
our selves
to
his
teaching
,
to
imploy
him
and
depend
upon
him
as
Prophet
appointed
to
us
for
direction
by
his
Word
,
what
to
believe
and
how
to
live
before
God
.
Whereupon
the
weakest
believer
may
trust
in
him
for
guiding
them
in
the
use
of
the
Scripture
and
exercise
of
the
means
appointed
by
him
unto
salvation
;
because
he
is
made
of
God
unto
us
wisdom
,
and
intimation
thereof
is
made
by
his
Apostle
.
The
second
sentence
is
this
,
Christ
is
made
of
God
unto
us
righteousnesse
:
which
presupponeth
,
first
,
that
we
are
by
nature
destitute
of
righteousnesse
,
condem●ed
as
unrighteous
by
the
law
,
and
unable
to
deliver
our selves
from
condemnation
,
and
when
we
are
fled
to
Christ
and
delivered
from
condemnation
,
that
we
are
not
able
to
stand
in
that
state
,
but
by
our
daily
sins
wherein
we
fall
,
do
deserve
to
be
condemned
as
unrighteous
.
Secondly
,
it
imports
,
that
Christ
is
not
only
righteous
in
himself
and
able
to
satisfie
divine
justice
for
our
sins
,
but
also
hath
undertaken
to
pay
,
and
actually
hath
payed
the
price
of
our
redemption
by
his
obedience
unto
the
Father
even
to
the
d●ath
of
the
Crosse
,
and
hath
taken
on
him
the
office
of
high
Priest
to
apply
unto
us
absolution
from
our
sins
,
make
us
accepted
and
to
be
dealt
with
as
righteous
,
and
to
keep
us
in
that
blessed
estate
by
his
intercession
.
Thirdly
,
it
imports
our
duty
to
lay
hold
on
Christ
our
Cautio●er
,
by
vertue
of
our
right
and
interest
in
him
,
granted
and
intimat
unto
us
,
and
so
to
rest
on
him
,
that
whatsoever
Sathan
,
Conscience
,
or
Law
violat
by
us
,
shal●
say
,
we
who
are
f●ed
from
sin
and
wrath
to
him
,
may
oppose
this
sentence
of
our
absolution
registrat
here
,
Christ
is
made
unto
us
righteousnesse
judicially
,
by
the
decree
and
decreet
of
God
.
The
third
sentence
is
this
,
Christ
is
made
unto
us
of
God
sanctification
,
which
presupponeth
,
that
in
the
justified
believer
there
are
remaining
still
the
reliques
of
sin
inherent
,
from
which
we
are
not
able
of
our selves
to
deliver
our selves
,
but
have
need
of
divine
power
to
mortifie
sin
in
us
,
and
to
repair
the
image
of
God
by
increasing
holinesse
in
us
.
Secondly
,
it
importeth
,
that
Christ
the
Mediator
,
the
holy
one
of
Israel
,
hath
not
only
payed
the
price
of
our
redemption
for
removing
of
our
guiltinesse
and
saving
us
from
condemnation
,
but
also
hath
undertaken
to
the
Father
to
write
his
law
in
our
heart
,
and
at
last
to
present
us
perfect
without
spot
or
blemish
,
for
which
end
,
he
hath
taken
by
appointment
the
threefold
office
of
Prophet
,
Priest
and
King
.
Thirdly
,
it
imports
,
that
it
is
our
duty
to
lay
hold
upon
this
rich
gift
and
right
intimat
unto
us
judicially
from
God
,
and
whatsoever
commanded
duty
we
are
to
go
about
,
we
do
it
in
the
name
of
Christ
,
sucking
by
faith
,
sap
and
vertue
from
him
to
bring
forth
good
fruits
holy
and
acceptable
to
God
through
him
:
Because
Christ
,
the
second
person
of
the
God-head
incarnat
,
is
made
unto
us
,
and
judicially
intimat
from
God
to
us
,
our
sanctification
.
The
fourth
sentence
is
this
,
Christ
is
made
of
God
unto
us
redemption
:
which
importeth
,
first
,
that
we
who
have
fled
from
sin
and
wrath
unto
Christ
,
and
are
justified
by
faith
,
and
begun
to
be
sanctified
,
are
yoked
in
a
warfare
with
our
sinfull
flesh
,
the
world
and
Sathan
,
being
subject
to
many
miseries
in
this
life
,
and
to
death
natural
and
the
grave
.
In
which
warfare
we
are
not
of
our selves
able
to
stand
,
nor
to
deliver
our selves
from
the
miseries
whereunto
we
are
subject
,
except
by
divine
power
we
be
supported
,
brought
thorow
and
saved
.
Secondly
,
it
imports
,
that
Christ
not
only
hath
payed
a
satisfactory
price
for
our
redemption
,
and
is
able
to
deliver
us
from
all
sin
and
misery
against
the
power
of
whatsoever
adversary
;
but
also
,
that
he
hath
undertaken
the
work
,
and
hath
by
compact
with
the
Father
,
obliged
himself
to
deliver
us
powerfully
from
all
sin
and
misery
and
to
overcome
to
our
behoove
all
our
enemies
and
tread
them
underfoot
,
and
that
he
is
judicially
established
in
his
kingly
office
,
and
made
over
to
us
for
our
assurance
by
decreet
intimat
to
us
.
Thirdly
,
it
importeth
our
duty
,
that
by
vertue
of
the
right
and
gift
of
Christ
God-man
,
made
over
unto
us
by
Gods
decreet
now
intimat
,
we
should
rely
by
faith
on
him
,
as
the
pledge
of
perfecting
our
salvation
throughly
,
and
fight
out
our
battels
,
against
all
adversar
powers
and
all
miseries
,
in
his
strength
,
rejoycing
in
his
victory
over
all
our
enemies
;
for
,
God
hath
made
him
unto
u●
redemption
.
CHAP.
II.
Wherein
the
regenerat
mans
doubt
of
his
being
in
the
state
of
grace
,
by
reason
of
his
felt
unworthinesse
,
is
answered
.
THese
premised
considerations
,
may
serve
for
the
more
easie
solution
of
doubts
and
particular
cases
wherein
the
regenerat
man
may
be
troubled
about
his
being
in
the
state
of
grace
.
For
which
end
,
it
is
needfull
also
,
by
way
of
example
,
to
propound
some
usual
questions
in
particular
:
the
answering
whereof
,
may
serve
to
answer
all
questions
,
which
do
arise
from
the
like
original
:
For
,
1.
Howsoever
it
be
certain
from
Scripture
,
that
the
regenerat
shall
no●
pe●ish
,
and
that
their
state
in
grace
is
unchangeable
,
and
that
their
perseverance
in
the
faith
is
established
by
Christs
undertaking
to
make
them
persevere
according
to
the
charge
given
unto
him
from
the
F●ther
.
Ioh.
6.
39
▪
40.
yet
,
it
i●
true
also
,
that
every
regenerat
man
is
no●
clear
about
his
regeneration
,
and
many
regenerat
persons
have
only
a
conjectural
opinion
that
they
are
regenerat
,
who
are
not
come
up
as
yet
to
an
assurance
and
perswasion
of
their
blessed
estate
.
And
the
number
is
not
great
of
these
who
alwaies
,
or
any
long
time
together
,
do
injoy
that
serenity
and
tranquility
of
conscience
,
that
they
can
confidently
triumph
,
and
glory
with
the
Apostle
,
Rom.
5.
3
,
4.
5.
because
of
desertions
and
tentations
,
raising
doubts
in
their
conscience
,
concerning
their
estate
,
oft-times
holy
persons
are
disquieted
.
With
such
persons
,
while
they
are
in
that
case
,
a
Pastor
or
a
prudent
friend
must
deal
so
,
as
he
would
deal
with
the
infirm
,
and
with
them
who
think
themselves
not
converted
,
because
the
same
remedies
will
serve
to
strengthen
a
weak
believer
and
to
draw
a
soul
,
sensible
of
sin
,
and
under
the
pangs
of
the
new
birth
,
unto
faith
in
Christ
.
2.
But
let
us
come
more
particularly
to
examine
the
doubts
of
some
that
are
regenerat
,
and
their
pretended
reasons
for
their
doubting
.
Some
are
so
sensible
of
their
own
unworthinesse
,
that
they
question
if
themselves
,
or
any
like
unto
themselves
,
can
be
in
the
state
of
grace
,
mean
time
their
carriage
is
such
a
,
becometh
a
Christian
,
blamelesse
:
I
Feel
in
〈◊〉
(
saith
ou●
)
such
strength
of
inward
corruption
as
doth
d●file
every
best
action
I
go
about
;
I
see
what
holinesse
is
required
in
tho●e
that
approach
unto
God
,
that
I
do
utterly
loath
my self
,
as
unworthy
to
be
admitted
into
the
fellowship
of
God
or
Christ
the
holy
one
of
Israel
:
yea
(
saith
another
)
I
think
it
no
small
presumption
to
draw
near
unto
Christ
,
or
count
my self
among
his
Saints
and
followers
.
This
for
a
short
time
was
the
case
of
Isaiah
,
when
in
a
vision
he
saw
the
glory
of
Christ
in
the
Temple
,
and
heard
the
Seraphims
proclaim
him
th●ee
holy
,
Isa.
6.
5.
Wo
is
me
(
said
he
)
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
and
I
dwell
in
the
midst
of
a
people
of
unclean
lips
,
for
mine
eyes
have
seen
the
King
,
the
Lord
of
hostes
.
This
also
was
the
case
of
Pe●er
,
who
in
the
sense
of
his
own
unworthinesse
,
wakened
up
by
the
shining
of
the
glory
of
Christs
God-head
in
the
miraculous
tack
of
fish●s
,
Luk.
5
▪
8.
falling
down
at
Christs
knees
,
he
cryeth
depart
from
me
,
O
Lord
,
for
I
am
a
sinfull
man
:
which
is
as
much
as
if
he
had
said
,
I
am
utterly
unworthy
to
be
admitted
unto
fellowship
with
thy
holy
M●jesty
.
The
like
also
was
the
case
of
the
Publican
in
the
parable
,
Luk.
18.
13.
out
of
which
case
,
after
some
wrestling
of
sa●th
,
he
cometh
forth
toward
God
,
yet
standing
a
far
off
,
nor
daring
to
life
up
hi●
eyes
to
heaven
:
wherein
is
pointed
out
to
us
the
sense
of
his
unworthinesse
,
hindering
him
to
approach
confidently
to
the
throne
of
grace
.
3.
For
removing
of
this
doubt
,
five
or
six
considerations
may
be
represented
to
the
party
afflicted
,
with
this
proviso
,
that
the
sense
of
his
unworthinesse
be
not
discharged
,
or
diminished
,
but
wisely
entertained
in
him
rather
;
for
,
it
is
not
to
be
presupposed
,
that
any
man
can
esteem
himself
so
unworthy
and
far
from
meriting
any
good
at
Gods
hand
,
as
he
is
indeed
:
But
yet
his
doubt
,
how
he
dare
or
may
draw
near
unto
Christ
because
of
his
felt
unworthinesse
may
be
solved
.
1.
If
he
consider
the
nature
and
offer
made
of
the
covenant
of
grace
,
whereby
these
that
are
sensible
of
their
own
unworthinesse
,
are
so
far
from
being
debarred
from
the
covenant
of
grace
,
that
the
covenant
of
grace
doth
not
admit
any
person
to
be
received
into
it
,
but
such
only
who
do
renounce
all
confidence
in
their
own
works
and
worthinesse
,
and
do
flye
unto
the
offer
of
the
free
grace
of
God
in
Christ
:
for
,
our
Lord
hath
said
,
Mat.
9.
13.
I
came
not
to
call
the
righteous
but
sinners
to
repentance
:
And
the
promises
of
the
Evangel
,
are
made
to
the
poor
in
spirit
,
to
the
hungry
,
and
thristy
for
the
righteousnesse
of
Christ
,
which
only
can
satisfie
a
hungry
soul
,
Mat.
5.
3
,
6.
yea
,
the
sense
of
unworthinesse
is
in
effect
that
self-loathing
whereof
Ezek.
speaketh
,
chap.
36.
31.
which
sense
of
unworthinesse
,
may
be
seen
in
Iob
,
as
a
special
act
and
evidence
of
his
repentance
,
Iob.
42.
6.
Secondly
,
let
him
consider
,
that
because
by
reason
of
sin
,
no
worthinesse
can
be
found
in
us
,
therefore
God
hath
freely
loved
the
world
and
provided
grace
in
Christ
,
that
all
that
flye
to
him
,
may
out
of
his
fulnesse
receive
grace
for
grace
,
Ioh.
1.
16.
Thirdly
,
the
three
sold
office
of
a
Mediator
,
wherewith
Christ
hath
cloathed
himself
,
doth
obviat
and
meet
the
doubts
of
the
humbled
soul
under
the
sense
of
unworthinesse
:
for
,
albeit
he
be
ignorant
and
slow
to
understand
and
believe
the
revealed
will
of
God
,
about
mens
salvation
,
and
his
prescribed
service
;
yet
,
upon
〈◊〉
flying
to
Christ
,
he
hath
Christ
offered
and
given
to
him
for
his
wisdom
,
a
Prophet
able
to
inform
him
,
to
open
his
eyes
,
and
perswade
him
to
imbrace
by
lively
faith
all
saving
doctrine
.
Albeit
he
be
exceeding
sinfull
and
worthy
of
condemnation
,
yet
he
hath
Christ
a●
Priest
made
of
God
unto
him
righteousness
and
sanctification
,
upon
his
flying
to
him
for
refute
from
sin
and
wrath
,
undertaking
also
powerfully
to
sanctifie
him
,
by
mortifying
his
corruptions
,
and
perfecting
at
last
the
Image
of
God
in
him
.
And
albeit
he
have
the
world
and
his
own
flesh
,
and
the
power
of
all
principalities
and
spiritual
wickednesse
,
with
many
miseries
in
this
life
to
wrestle
with
;
yet
,
he
hath
Christ
Jesus
as
King
,
made
of
God
unto
him
redemption
,
upon
his
flying
to
Christ
for
refuge
against
all
his
enemies
;
So
that
he
may
be
sure
to
be
found
among
them
whom
he
hath
redeemed
by
price-paying
,
and
for
whom
he
hath
undertaken
powerfully
to
sustain
them
in
all
this
warfare
,
whatsoever
misery
they
may
be
in
,
and
at
last
to
bring
them
out
of
all
sin
and
misery
to
a
perfect
rest
in
everlasting
glory
.
And
to
what
end
hath
our
Lord
taken
on
the
office
of
a
Mediator
and
Redeemer
,
if
not
to
open
the
eyes
of
the
blind
that
flye
to
him
for
eye-salve
,
to
cover
the
naked
,
flying
unto
him
,
with
the
precious
garment
of
his
imputed
righteousnesse
,
and
to
enrich
the
poor
,
needy
and
unworthy
out
of
the
store
house
of
his
unsearchable
riches
of
grace
?
Rev.
3.
18.
Fourthly
,
let
him
consider
the
constant
course
of
grace
and
practical
dispensation
thereof
in
all
ages
toward
all
the
converted
.
Are
not
all
they
to
whom
the
Gospel
cometh
,
in
the
state
of
corrupt
nature
,
when
God
cometh
to
convert
them
?
For
,
never
was
there
any
person
called
unto
the
state
of
grace
,
but
he
was
found
in
his
sins
and
in
the
state
of
lost
sinners
by
nature
:
none
but
children
of
wrath
and
enemies
by
nature
are
reconciled
;
none
but
they
,
who
,
by
the
law
,
are
condemned
,
are
justified
;
none
but
they
,
that
in
their
own
sense
are
lost
,
do
obtain
salvation
;
for
,
Christ
doth
plainly
tell
us
,
I
came
to
seek
and
to
save
them
that
are
lost
.
Did
he
ever
reject
any
that
fled
unto
him
,
because
they
were
unworthy
?
No
;
for
it
is
said
,
Ps.
9.
10.
They
that
know
thy
name
will
trust
in
thee
;
for
thou
never
forsook
them
that
sought
thee
.
And
,
(
Ioh.
6
▪
37.
)
he
saith
,
These
that
come
unto
me
,
I
will
in
no
case
cast
out
.
2
Tim.
1.
9.
Not
according
to
our
works
,
but
according
to
his
own
purpose
and
〈◊〉
,
hath
he
called
us
.
Fifthly
,
let
him
consider
the
worthinesse
of
Christs
person
and
merits
,
who
,
(
because
he
being
God
and
man
in
one
person
,
hath
paid
a
price
of
infinit
value
for
redemption
of
sinners
who
flye
unto
him
)
is
worthy
,
for
whose
cause
,
the
unworthy
sinner
,
flying
to
the
throne
of
grace
,
should
be
received
in
favour
,
and
made
fit
for
eternal
life
by
the
sanctification
of
his
Spirit
.
Sixthly
,
let
him
consider
,
that
if
he
stand
a-back
from
Christ
,
and
do
not
flye
unto
him
,
how
unworthy
soever
he
think
himself
,
he
remains
under
wrath
and
the
condemnatory
sentence
of
the
law
,
Ioh.
1.
8.
but
,
let
him
rather
remember
,
that
he
is
warranted
by
a
command
of
God
the
Father
,
to
flye
to
Christ
,
1
Ioh.
3.
23.
This
is
his
commandment
,
that
we
should
believe
on
the
name
of
his
Son
,
Iesus
Christ
,
and
love
one
another
as
he
hath
commanded
us
.
And
therefore
,
let
him
say
of
his
own
soul
with
th●
Centurion
,
speaking
of
his
servant
to
Christ
,
(
Luke
7.
6
,
7.
)
I
am
not
worthy
that
thou
should
come
under
my
roof
;
but
say
the
word
,
and
my
servant
shall
be
healed
.
The
word
is
said
frequently
in
Scripture
,
let
the
afflicted
rest
himself
on
it
.
CHAP.
III.
Wherein
the
regener
at
mans
doubts
,
arising
from
the
multitude
and
weight
of
his
sins
against
the
Law
and
the
Cospel
,
and
against
the
light
of
his
conscience
,
are
answered
.
AS
in
the
pangs
of
the
new
birth
,
this
doubt
hath
much
weight
to
keep
a
soul
a-back
from
imb●●●eing
Christ
and
receiving
pardon
through
him
;
So
after
a
man
is
regenerat
,
and
made
quiet
in
his
conscience
,
when
through
sad
affliction
and
sore
temptation
,
these
wounds
of
his
conscience
begin
to
bleed
again
,
his
pardon
and
peace
is
called
in
question
.
Of
this
exercise
there
are
three
degrees
:
the
first
is
,
when
sins
against
the
law
are
mustered
,
and
led
in
an
hoste
against
a
soul
;
which
was
the
case
of
the
afflicted
Psalmist
for
a
time
,
till
by
faith
he
over-came
the
doubt
,
Ps.
40.
12.
Innumerable
evils
have
compassed
me
about
,
mine
iniquities
have
taken
hold
on
me
,
so
that
I
am
not
able
to
look
up
:
they
are
more
then
the
hairs
of
mine
head
;
therefore
my
heart
faileth
me
.
The
second
degree
is
,
when
beside
the
mans
sins
against
the
Law
his
sins
also
against
the
Gospel
,
against
Christ
and
the
means
of
salvation
,
do
arise
in
battel
against
him
,
and
do
drive
him
to
cry
out
,
with
these
not
yet
converted
sinners
,
(
Act.
2.
37.
)
men
and
brethren
,
what
shall
we
do
?
The
third
degree
is
,
when
the
regenerat
man
,
for
some
grosse
sins
against
the
light
of
his
conscience
,
is
given
up
for
a
time
to
be
scourged
with
the
temptations
and
accusations
of
Sathan
,
as
if
he
had
sinned
against
the
holy
Ghost
,
and
no
more
mercy
were
reserved
for
him
;
and
this
was
the
case
of
the
Prophet
Ionah
▪
when
being
guilty
and
conscious
to
his
late
rebellion
against
God
,
he
is
pursued
and
apprehended
by
God
,
and
casten
in
the
sea
,
he
falleth
in
a
●it
of
desperation
till
God
gave
him
victory
by
faith
,
Ion.
2.
4.
Then
I
said
,
I
am
cast
out
of
thy
sight
;
yet
I
will
look
again
to
thy
holy
Temple
:
which
was
the
trysting
place
of
God
with
sinners
in
a
Mediator
.
This
was
also
the
case
of
David
for
a
time
,
after
that
his
conscience
is
wakened
by
the
message
of
God
sent
unto
him
in
the
mouth
of
Nathan
the
Prophet
,
when
he
found
the
spirit
of
consolation
with-drawn
from
him
,
and
the
wrath
of
God
breaking
his
bones
and
consuming
the
marrow
thereof
,
Ps.
51.
8
,
9
,
10
,
11
,
12.
Make
me
to
hear
joy
and
gladness
,
that
the
bones
which
thou
hast
broken
may
rejoice
,
&c.
2.
In
answering
this
doubt
,
we
must
proceed
sutably
to
each
degree
severally
.
In
curing
this
case
in
the
fi●●t
degree
,
let
the
afflicted
admit
all
the
just
aggravations
of
his
sins
against
the
Law
,
which
the
conscience
doth
presse
:
for
,
by
extenuation
of
sin
,
neither
is
Gods
justice
glorified
,
nor
the
conscience
satisfied
;
and
consolation
or
hope
of
remission
of
sin
must
not
arise
from
the
few
number
o●
lightnesse
of
sins
,
but
from
the
multitude
and
largenesse
of
Gods
mercy
:
and
therefore
,
we
must
not
cut
short
the
reckoning
with
the
Lords
law
,
nor
must
we
diminish
the
weight
and
estimation
of
our
evil
deservings
;
but
course
must
be
taken
,
that
by
the
sense
of
guiltinesse
,
the
judgment
of
the
afflicted
person
be
not
so
confounded
●nd
perplexed
,
as
if
his
case
were
desperat
,
and
possibility
of
salvation
were
passed
;
but
rather
let
the
afflicted
humble
himself
under
the
mighty
hand
of
God
,
who
alone
can
destroy
and
make
alive
,
and
who
usually
bringeth
down
to
death
and
brink
of
hell
,
and
bringeth
back
again
,
and
who
alone
doth
work
wonders
.
This
doubt
then
arising
from
the
multitude
of
sins
,
may
be
loosed
,
first
,
by
a
fresh
consideration
of
the
infinit
excellency
and
worthinesse
of
Christ
Jesus
,
God
manifested
in
the
flesh
,
and
of
the
incomprehensible
value
of
the
price
of
redemption
,
payed
by
him
for
all
who
flye
unto
him
:
for
,
the
Father
hath
declared
himself
satisfied
by
him
in
behalf
of
the
redeemed
,
for
whom
he
did
offer
himself
,
Matth.
3.
17.
saying
,
This
is
my
well-beloved
Son
,
in
whom
I
am
well
pleased
.
And
(
Heb.
7.
25.
)
●his
is
he
,
who
is
able
to
save
to
the
uttermost
,
all
that
come
to
God
by
him
.
Secondly
,
by
consideration
of
the
infinit
largenesse
of
God●
bounty
,
grace
and
m●rcy
,
wherein
he
hath
set
no
bounds
to
himself
in
pardoning
and
abolishing
the
sins
of
those
that
come
unto
him
,
how
grosse
and
grievous
soever
they
have
been
,
Isa.
44.
22.
I
have
blotted
out
,
as
a
thick
cloud
,
thy
transgressions
,
and
as
a
cloud
thy
sins
,
return
unto
me
,
for
I
have
redeemed
thee
.
And
,
(
Isa.
1.
18.
)
Come
now
and
let
us
reason
together
,
saith
the
Lord
,
though
your
sins
be
as
sca●●et
,
they
shall
be
as
white
as
snow
,
though
they
be
red
as
crimson
,
they
shall
be
as
wool
.
And
(
Matth.
11.
28.
)
Come
unto
me
saith
Christ
,
all
ye
that
labour
and
are
heavy
loaden
,
and
I
will
give
you
rest
.
Thirdly
,
by
the
consideration
of
the
many
examples
and
experiences
of
the
mercy
of
God
manifested
in
the
pardon
of
hainous
sinners
,
both
in
the
old
and
new
Testament
,
set
down
in
Scripture
,
of
set
purpose
to
invite
such
as
are
troubled
with
the
sense
of
their
manifold
sins
,
to
come
unto
Christ
the
Mediator
,
or
to
God
in
Christ
reconciling
the
world
to
himself
,
by
not
imputing
sins
to
them
who
embrace
the
offer
of
grace
and
reconciliation
tendered
unto
them
in
the
Gospel
.
As
to
the
second
degree
wherein
the
doubt
is
augmented
by
the
addition
of
the
sins
against
the
Gospel
,
unto
the
sins
against
the
Law
,
by
despiseing
or
slighting
the
means
of
salvation
offered
in
the
Gospel
;
true
it
is
,
that
the
despising
or
slighting
of
the
offer
of
grace
in
Christ
,
cannot
be
sufficiently
aggreged
,
because
the
sins
of
Sodom
and
Go●orah
will
be
found
lighter
,
being
laid
in
the
ballance
with
the
contempt
of
the
Gospel
,
Matth.
10.
14
,
15.
yet
,
notwithstanding
,
when
God
is
entered
in
reckoning
with
a
sinner
,
and
is
begun
to
challenge
him
for
his
sins
against
the
Law
and
the
Gospel
also
,
and
hath
by
his
terror
humbled
the
man
,
there
is
mercy
insinuated
unto
that
person
in
the
bosome
of
the
threatening
.
Wherefore
the
soul
born
down
with
the
sense
of
ill-deserving
by
his
sins
against
both
Law
and
Gospel
,
must
be
exhorted
to
humble
himself
before
God
,
and
flye
in
unto
Christ
,
who
of
set
purpose
〈◊〉
he
might
answer
this
doubt
,
hath
declared
,
that
whosoever
speaketh
a
word
against
the
Son
of
man
,
it
shall
be
for●iven
him
,
to
wit
,
if
he
repent
this
injury
done
to
Christ
,
Matth.
12.
32.
and
he
standeth
knocking
at
the
door
of
luke-warm
Laodicea
,
with
an
ofter
of
coming
in
to
them
,
and
supping
with
them
,
that
shall
open
to
him
,
notwithstanding
they
have
slighted
him
long
in
their
senslessenesse
of
sin
,
nakednesse
and
misery
.
As
to
the
third
degree
,
wherein
the
afflicted
doth
suspect
,
that
he
hath
sinned
against
the
holy
Ghost
,
because
he
hath
sinned
against
the
light
of
his
conscience
,
and
di●ement
of
the
holy
Spirit
,
let
the
afflicted
consider
,
that
the
sinning
in
actual
grosse
out-breakings
against
the
light
of
the
conscience
,
is
indeed
a
high
provocation
of
God
to
his
face
,
for
which
the
offender
is
to
be
humbled
all
the
dayes
of
his
life
.
Secondly
,
let
him
learn
to
glorifie
God●
Justice
,
who
hath
made
a
proud
rebell
to
be
scourged
with
scorpions
,
and
sore
bitten
with
the
remorse
of
a
slighted
and
contemned
conscience
.
Thirdly
,
let
those
particular
transgressions
,
objected
to
be
done
against
the
light
of
the
conscience
,
be
examined
with
their
motives
and
circumstances
:
and
out
of
the
bitter
rod
of
Gods
correcting
the
offender
,
that
he
should
not
perish
with
the
world
,
let
the
afflicted
take
up
the
Lords
love
in
judging
him
,
that
he
may
not
be
condemned
.
As
also
let
the
Pastor
,
or
the
prudent
friend
,
who
goeth
about
to
comfort
the
afflicted
,
carefully
observe
if
the
afflicted
be
grieved
for
grieving
of
the
holy
Spirit
,
if
he
desire
and
long
after
the
consolation
of
God
,
whom
he
hath
offended
,
if
he
purpose
to
walk
more
circumspectly
afterward
,
and
eshew
the
snare
he
hath
taken
into
,
or
what
other
evidences
of
repentance
can
be
seen
in
him
,
whereof
use
may
be
made
to
assure
the
afflicted
,
that
he
hath
not
sinned
unto
death
.
Because
the
sin
against
the
holy
Ghost
,
as
it
is
described
unto
us
in
holy
Scripture
,
is
either
a
malicious
refusing
and
opposing
wittingly
and
wilfully
of
Christ
Jesus
,
after
that
the
Spirit
of
Christ
hath
convinced
the
person
,
that
Christ
is
the
Redeemer
;
and
this
was
the
sin
of
some
Pharisees
,
desperat
,
professed
,
and
irreconciliable
enemies
to
Christ
,
Mat.
12.
24.
to
33.
or
,
it
is
a
totall
apostasie
from
Christ
after
they
have
known
him
to
be
the
Redeemer
,
joyned
with
a
malitious
oppugning
of
the
christian
Religion
,
as
it
is
set
forth
,
Heb.
10.
26
,
27.
to
32.
and
whosoever
falleth
in
this
sin
,
he
neither
repents
him
of
it
,
nor
desires
to
repent
or
be
reconciled
with
God
.
And
therefore
,
let
the
humbled
and
afflicted
penitent
,
longing
to
be
reconciled
unto
God
through
Christ
,
and
to
find
the
sense
of
his
favour
granted
or
restored
,
not
suspect
himself
any
more
guilty
of
this
sin
,
but
let
him
make
use
of
the
offer
of
grace
in
the
Gospel
and
of
the
example
of
penitents
mentioned
in
Scripture
.
Who
knoweth
how
soon
the
Lord
may
take
the
penitent
in
his
fatherly
embracements
and
comfort
him
abundantly
?
Mean
time
,
till
the
sensible
comfort
be
given
unto
him
,
let
him
hold
fast
the
promises
made
to
them
that
flye
unto
Christ
.
CHAP.
IV.
Wherein
is
solved
the
doubt
of
the
regenerat
man
,
raised
by
his
suspicion
,
whether
he
be
elected
or
not
.
IT
cometh
to
passe
sometimes
,
that
a
sinner
lamenting
his
sins
,
and
seeking
liberation
from
sin
and
misery
,
doth
call
in
question
whether
he
be
regenerat
,
because
he
hath
a
deep
and
fixed
suspicion
,
that
he
shall
possibly
be
●ound
not
among
the
Elect
,
and
by
consequ●nce
be
found
a
reprobat
:
of
whom
if
ye
ask
a
reason
why
he
saith
so
,
he
can
give
no
solid
answer
,
only
he
will
tell
you
he
can
perceive
no
certain
signs
and
evidences
of
his
election
:
yea
,
that
he
findeth
nothing
in
himself
,
but
that
which
may
be
found
in
reprobats
,
and
that
he
is
affraid
he
be
found
one
of
that
number
,
and
that
this
suspicion
hath
taken
deep
root
in
him
,
that
he
cannot
rid
himself
of
this
doubt
and
fear
.
2.
This
case
,
we
must
confesse
,
is
very
dangerous
,
except
it
be
timously
cu●ed
;
for
,
here
faith
is
taken
as
it
were
by
the
throat
,
and
the
ground
of
hope
is
like
to
be
razed
.
The
suspicion
of
Gods
decree
is
dayly
fostered
and
augmented
,
and
the
afflicted
person
,
not
only
doubteth
of
Gods
good-will
to
him
,
but
is
tempted
unto
desperation
:
By
this
means
the
command
of
God
to
believe
the
promises
and
consolations
of
the
Gospel
,
seem
to
him
to
be
offered
to
him
all
in
vain
:
the
hope
of
successe
,
or
profiting
in
the
use
of
the
means
appointed
by
God
,
is
undermined
,
so
long
as
this
suspicion
is
entertained
;
yea
,
all
the
exercises
of
religion
become
burthensome
,
out
of
a
fear
he
shall
follow
the
exercise
thereof
to
no
purpose
;
and
so
the
duties
of
religion
,
are
oft-times
left
undone
,
or
cast
off
for
a
time
,
if
the
tentation
grow
strong
,
and
continue
with
him
without
cure
or
comfort
;
thus
he
standeth
upon
the
border
and
precipice
of
some
sort
of
desperation
,
if
his
fear
and
suspicion
be
not
removed
in
some
measure
.
3.
For
cure
of
this
case
,
the
Pastor
or
prudent
friend
,
as
in
all
his
conferences
with
the
afflicted
,
So
here
in
speciall
,
must
seriously
pray
to
God
,
that
he
would
blesse
the
means
of
information
and
consolation
,
which
he
is
about
to
use
for
the
satisfying
of
the
afflicted
.
To
this
end
therefore
,
first
,
let
all
the
reasons
whereby
the
afflicted
pretendeth
to
make
his
reprobation
probable
,
be
resumed
and
refuted
as
frivolous
all
of
them
.
And
certainly
,
they
cannot
but
be
found
frivolous
,
because
God
hath
not
given
any
certain
evidence
or
sign
of
reprobation
,
so
long
as
a
man
is
alive
,
except
that
sin
unto
death
,
the
sin
against
the
holy
Ghost
,
in
a
malicious
refusing
,
rejecting
and
hostile
opposing
of
Jesus
Christ
wittingly
and
willingly
:
for
,
as
to
finall
unbelief
and
impenitency
,
no
man
can
passe
sentence
upon
any
person
,
that
hath
heard
any
thing
of
the
Gospel
,
so
long
as
breath
is
in
him
;
for
,
God
can
convert
a
soul
to
himself
in
the
pangs
of
imminent
death
,
as
he
did
the
thief
on
the
crosse
.
All
the
evil
which
the
afflicted
can
say
of
himself
,
cannot
prove
him
a
reprobat
,
the
hight
which
his
reckoning
can
rise
unto
to
fortifie
his
own
suspicion
of
himself
,
is
only
to
give
appearance
that
he
is
〈◊〉
regenerat
;
mean
time
we
pre●uppone
the
afflicted
person
under
this
tentation
,
to
labour
under
the
sense
of
manyfold
sins
(
which
do
furnish
strength
unto
the
tentation
)
and
to
be
hungry
and
thirsty
for
righteousnesse
,
and
to
be
desirous
to
draw
near
to
God
in
Christ
,
if
he
could
be
delivered
of
his
suspicion
of
Gods
purpose
and
affection
towards
him
.
And
therefore
his
christian
friends
are
bound
in
charity
to
expound
this
his
hunger
for
righteousnesse
,
and
thristy
desire
of
reconciliation
through
Christ
,
to
be
a
begun
work
of
gracious
regeneration
,
and
so
also
a
hopefull
sign
that
he
is
elected
.
Secondly
,
after
refutation
of
his
pretended
reasons
for
his
suspicion
and
fear
,
this
suspicion
must
be
set
before
him
as
a
strong
tentation
of
Sathan
,
and
a
soul-murthering
lie
,
thrown
as
a
fiery
dart
at
him
,
(
such
as
the
Apostle
,
Ephes.
6.
maketh
mention
of
)
of
set
purpose
to
beat
the
shield
of
faith
out
of
his
hand
:
Wherefore
he
must
be
exhorted
to
resist
the
Tempter
,
and
that
so
much
the
more
,
as
Sathan
out
of
envy
and
malice
doth
slander
God
,
and
the
begun
work
of
grace
in
the
man
,
and
all
to
vex
the
soul
of
him
whom
he
cannot
keep
in
his
snare
.
Thirdly
,
the
giving
so
much
way
to
this
wicked
suggestion
,
must
be
represented
to
the
patient
as
an
act
of
ignorance
and
folly
,
yea
an
act
of
iniquity
and
injury
unto
God
,
and
to
his
own
soul
:
for
,
what
a
madnesse
is
it
to
pry
in
upon
the
secret
counsell
of
God
,
and
to
neglect
his
revealed
will
set
down
in
Scripture
?
what
presumption
to
intrude
our selves
upon
his
secret
decrees
,
and
to
cast
behind
our
back
his
open
commands
given
to
us
?
To
refuse
obedience
to
Gods
ordinances
given
to
us
for
our
salvation
,
except
he
shall
first●●ll
us
what
is
his
purpose
about
us
in
particular
?
To
open
our
ears
to
the
false
suggestions
of
the
devil
a
lyar
,
and
murtherer
from
the
beginning
,
and
stop
ou●
ears
from
hearing
the
voice
of
God
speaking
to
us
in
Scripture
?
Wherefore
,
let
the
afflicted
under
this
temptations
take
heed
to
what
is
said
,
De●t.
29.
29.
The
secret
things
belong
unto
the
Lord
our
God
,
but
these
things
that
are
revealed
belong
u●to
us
and
our
children
for
ever
,
that
we
may
do
all
the
words
of
this
Law
.
Let
the
Lords
Command
be
first
obeyed
,
and
then
the
decree
of
God
concerning
the
believer
in
him
,
shall
be
timeously
revealed
:
for
,
his
promises
are
agreeable
with
his
decrees
,
and
his
promises
are
offered
to
us
,
that
thereby
his
decrees
may
be
brought
on
unto
a
just
and
gracious
execution
.
Fourthly
,
let
the
afflicted
call
to
minde
,
what
benefits
the
Lord
hath
bestowed
upon
him
from
his
infancy
,
and
in
special
,
that
he
hath
offered
,
and
doth
continue
to
offer
,
Christ
Jesus
unto
him
,
if
he
will
receive
him
for
wisdom
,
righteousnesse
,
sanctification
and
redemption
;
and
upon
this
ground
he
is
bound
to
give
unto
God
a
good
construction
in
every
sort
of
dispensation
toward
him
,
and
look
upon
God
as
his
friend
and
father
.
CHAP.
V.
Wherein
the
regenerat
mans
doubting
of
his
regeneration
,
because
he
findeth
no
power
in
himself
to
believe
in
Christ
,
is
answered
.
SOmetime
it
cometh
to
passe
,
that
the
renewed
man
,
after
a
long
time
standing
in
the
stare
of
grace
,
falleth
in
doubt
about
the
work
of
grace
in
himself
,
because
when
God
doth
change
his
dispensation
toward
him
,
and
bringeth
him
to
tryal
by
trouble
,
wherein
he
is
found
weaker
then
he
expected
,
he
beginneth
to
suspect
whether
the
former
work
of
grace
hath
been
found
or
not
,
and
his
reason
is
,
because
he
findeth
by
experience
often
repeated
,
that
in
straits
and
difficulties
when
he
would
most
exercise
faith
and
believe
in
Christ
,
he
is
found
least
able
to
do
it
;
yea
,
he
findeth
it
no
lesse
impossible
to
observe
the
whole
moral
Law
,
then
solidly
to
believe
in
Christ
:
hence
ariseth
anxiety
in
the
soul
of
the
afflicted
,
while
he
neither
dar
depart
from
Christ
,
nor
yet
is
able
to
approach
unto
him
confidently
.
In
this
case
many
new
doubts
and
temptations
do
arise
,
which
weaken
his
faith
yet
more
,
and
hinder
him
in
the
exercise
of
religion
and
discharge
of
duties
,
not
a
little
.
That
this
sometime
may
be
the
case
of
some
converted
,
the
experience
of
the
Saints
,
set
down
in
Scripture
,
maketh
evident
,
Ps.
30.
7.
Lord
,
saith
David
,
by
thy
favour
thou
hast
made
my
mountain
to
stand
strong
;
thou
didst
hide
thy
face
and
I
was
troubled
.
And
in
his
prayer
,
(
Ps.
61.
2.
)
while
his
minde
was
overwhelmed
in
him
with
perplexing
thoughts
,
he
findeth
in
himself
no
strength
or
ability
to
deliver
himself
or
put
forth
acts
of
faith
on
the
Mediator
,
as
he
would
have
done
,
but
prayeth
,
that
while
he
is
now
exiled
and
driven
far
off
from
the
tabernacle
and
ark
of
the
Covenant
,
he
may
be
raised
up
to
believe
in
him
who
was
signified
by
these
tipes
,
to
wit
,
Christ
the
Rock
of
all
Salvation
:
which
Rock
of
salvation
,
he
perceiveth
to
be
a
higher
mystery
then
he
can
discover
or
ascend
upon
,
without
the
hand
of
divine
power
.
And
therefore
saith
,
from
the
end
of
the
earth
,
will
I
cry
unto
thee
,
when
my
heart
is
overwhelmed
,
lead
me
to
the
rock
that
is
higher
then
I.
Yea
,
the
godly
afflicted
Hebrews
fell
in
this
sicknesse
,
whom
the
Apostle
exhorteth
to
take
courage
unto
them
,
Heb.
12.
12
,
13.
Wherefore
lift
up
your
hands
which
hang
down
,
and
the
feeble
knees
,
and
make
streight
paths
for
your
feet
.
2.
For
answering
of
this
doubt
,
the
afflicted
person
must
be
convinced
of
his
infirmity
and
sinfull
dissidence
,
because
being
called
of
God
to
the
exercise
and
tryal
of
his
faith
in
Christ
by
whatsoever
sort
of
trouble
,
he
hath
been
discouraged
and
fainted
,
which
did
not
become
a
souldier
of
Christ
,
and
that
for
no
other
pretended
reason
but
this
,
that
he
could
not
give
such
a
proof
of
his
faith
as
he
should
have
given
and
hoped
to
give
,
before
he
was
put
to
tryal
.
Secondly
,
he
must
consider
how
far
he
is
mistaken
in
leaning
to
his
own
strength
,
in
the
exercise
of
his
faith
;
of
which
self-confidence
,
the
more
a
man
is
emptied
,
the
more
speedily
he
shall
be
furnished
,
if
being
emptied
he
flye
to
Christ
for
supply
.
This
was
the
experience
of
the
Apostle
,
2
Cor.
9.
10.
who
was
made
weak
in
himself
,
that
the
strength
of
Christ
might
be
made
perfect
in
his
weaknesse
;
and
therefore
he
resolved
to
make
use
of
the
strength
of
Christ
in
all
his
felt
infirmities
,
and
that
he
did
,
with
good
successe
.
For
when
I
am
weak
,
saith
he
,
then
am
I
strong
.
Whose
example
we
must
resolve
to
follow
.
Thirdly
,
after
search
,
it
will
be
found
,
that
the
person
afflicted
,
under
the
notion
and
expression
of
I
cannot
believe
,
hath
,
in
effect
,
this
meaning
,
I
cannot
find
such
a
full
assurance
of
faith
as
I
would
be
at
;
or
,
I
cannot
find
such
a
sense
of
the
approbation
of
my
●aiah
as
can
satisfie
me
and
perswade
me
that
I
do
believe
really
in
Christ
.
And
so
it
is
another
thing
,
and
another
gift
of
the
Spirit
he
is
seeking
,
then
what
he
pretendeth
to
seek
:
for
,
the
sense
and
feeling
of
approven
faith
,
and
full
assurance
of
faith
,
is
not
given
to
every
believer
,
but
to
him
that
sights
the
fight
of
faith
,
and
in
his
tryals
,
adhereth
closely
to
Christ
and
to
his
truth
,
when
he
is
tempted
to
sin
,
as
the
clause
in
the
close
of
the
seven
Epistles
to
the
Churches
of
Asia
doth
teach
us
,
Rev.
2.
3.
To
him
that
overcometh
,
I
will
give
to
eat
of
the
tree
of
life
,
to
eat
of
that
hid
manna
;
I
will
give
him
that
white
stone
,
and
a
new
name
written
thereon
,
which
no
man
knoweth
,
save
he
that
receiveth
it
.
Fourthly
,
the
afflicted
must
be
instructed
or
put
in
minde
to
distinguish
between
believing
in
Christ
,
and
the
knowing
that
he
doth
believe
in
Christ
,
as
may
be
learned
from
1
Ioh.
5.
13.
These
things
I
writ
to
you
,
that
believe
on
the
name
of
the
Son
of
God
,
that
you
may
know
,
that
you
have
eternal
life
;
and
that
ye
may
believe
on
the
name
of
the
Son
of
God
.
He
must
distinguish
between
true
(
though
weak
)
saying
faith
and
strong
faith
.
True
saving
faith
is
in
that
person
,
who
,
being
pursued
by
the
Law
,
doth
flye
for
refuge
to
lay
hold
upon
Christ
the
hope
set
before
us
.
The
man
that
dwelleth
in
this
city
of
Christ
,
and
maketh
use
of
Christ
as
the
only
remedy
against
sin
and
misery
,
as
he
is
offered
to
us
in
the
Gospel
,
hath
right
unto
that
strong
and
well-grounded
consolation
spoken
of
,
Heb.
6.
17
,
18
,
19.
True
and
saving
faith
is
in
that
person
,
who
acknowledging
himself
a
child
of
wrath
,
heartily
receiveth
the
Lord
Jesus
Christ
,
as
he
offereth
himself
to
us
in
the
Gospel
;
for
,
such
a
person
hath
the
right
and
priviledge
of
a
child
of
God
,
and
may
reckon
himself
among
believers
in
Christ
,
Ioh.
1.
12.
As
many
as
received
Christ
,
to
them
gave
he
power
to
become
the
Sons
of
God
,
even
to
them
that
believe
in
his
name
.
True
and
saving
faith
is
in
that
person
,
who
,
being
convinced
of
his
enimity
against
God
,
doth
answer
the
request
of
God
in
Christ
▪
in
the
mouth
of
his
Ministers
,
with
a
hearty
consent
unto
the
covenant
of
grace
and
reconciliation
offered
to
all
that
hear
the
Gospel
,
2
Cor.
5.
19
,
20.
God
was
in
Christ
,
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
unto
them
;
and
hath
committed
unto
us
the
word
of
reconciliateon
.
Now
then
,
we
are
Embassadors
,
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
be
ye
reconciled
unto
God
:
for
he
hath
made
him
(
that
is
,
Christ
)
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
Therefore
,
let
the
afflicted
answer
thus
.
I
receive
the
offer
,
and
do
consent
,
upon
these
termes
,
to
be
reconciled
to
God
,
Lord
help
my
unbelief
;
for
,
thou
hast
said
,
seek
ye
my
face
;
and
my
soul
answereth
Thy
face
,
O
Lord
,
will
I
seek
,
hide
not
thy
face
from
me
,
Ps.
27.
8
,
9.
He
that
upon
these
termes
,
doth
flye
to
Christ
,
and
resolveth
to
adhere
unto
him
,
needeth
not
doubt
but
he
is
received
in
the
state
of
grace
:
for
confirmation
whereof
,
let
the
fruits
of
faith
outward
and
inward
,
which
may
be
observed
by
the
afflicted
himself
,
or
by
his
comforter
,
be
called
to
mind
,
and
let
him
rest
and
go
on
in
the
course
of
obedience
of
the
Gospel
.
CHAP.
VI.
Wherein
the
doubt
of
the
regenerat
man
,
concerning
his
being
in
the
state
of
grace
,
arising
from
his
apprehended
defect
of
humiliation
and
sorrow
for
sin
,
is
answered
.
SOme
regenerat
persons
will
be
found
,
who
mourn
indeed
for
their
sin
,
and
do
acknowledge
,
that
they
deserve
death
for
their
sins
,
do
confesse
they
stand
in
need
of
Christ
,
do
thirst
for
his
righteousnesse
,
do
desire
earnestly
▪
to
be
united
unto
him
by
faith
,
do
follow
the
exercise
of
Religion
,
and
do
endeavour
to
keep
their
consciences
undefiled
in
all
things
;
and
yet
for
all
this
,
do
not
only
doubt
whether
they
be
renewed
,
but
also
do
esteem
it
a
presumptuous
rashnesse
in
them
to
approach
unto
Christ
,
or
to
cast
themselves
over
on
him
by
faith
,
before
they
be
more
seriously
humbled
,
before
they
feel
a
more
hearty
sorrow
and
grief
,
before
they
feel
the
pangs
of
the
new
birth
more
sharp
,
before
they
be
more
pressed
with
the
burthen
of
their
sins
,
and
do
feel
in
themselves
the
spirit
of
fear
and
trembling
and
bondage
in
a
higher
measure
.
From
whom
,
if
you
ask
a
reason
of
their
doubt
,
they
shall
answer
,
that
they
are
not
yet
called
to
come
unto
Christ
,
because
these
are
only
called
to
come
unto
Christ
who
are
weary
and
loaden
in
the
superlative
degree
,
and
are
so
born
down
with
the
weight
of
sin
,
as
they
cannot
be
more
,
and
not
despair
;
for
so
do
they
interpret
that
saying
of
Christ
,
Matth.
11.
28.
Christ
is
sent
only
to
the
contrite
and
broken
in
heart
,
who
sit
in
the
dust
,
under
the
spirit
of
bondage
,
that
is
to
say
,
as
they
take
it
,
to
them
who
are
under
grief
unspeakable
,
as
they
expound
,
Isa.
61.
1
,
2
,
3.
So
in
their
opinion
,
Christ
came
to
save
only
those
who
in
their
own
sense
are
lost
,
that
is
,
who
are
on
the
brink
of
desperation
:
wherefore
,
in
respect
they
are
not
gone
down
deep
enough
as
they
think
into
this
gulf
and
hell
of
anguish
and
sorrow
,
they
dare
not
approach
or
look
toward
Christ
.
Mean
time
they
lye
daily
mourning
and
weeping
,
and
will
not
grant
that
their
grief
is
worthy
of
the
name
of
grief
;
which
sorrow
they
cannot
dissemble
or
hide
,
but
do
bewray
it
in
their
countenance
,
habite
,
walking
and
frequent
sighing
,
and
will
professe
,
that
they
can
hardly
think
they
have
right
to
eat
or
drink
of
Gods
creatures
,
and
were
it
not
for
fear
of
adding
yet
more
sin
to
the
former
,
they
would
not
eat
or
drink
at
all
:
oft-times
they
chatter
as
swallows
and
sigh
as
the
turtle
dove
,
and
oft-times
their
bowels
sound
out
as
if
their
parents
or
children
or
nearest
relations
were
dead
,
and
yet
for
all
this
do
not
satisfie
themselves
in
sorrow
,
but
do
complain
that
they
are
stupid
and
senslesse
of
their
sinfull
and
miserable
condition
,
wherein
they
do
lye
bound
:
and
though
they
do
confesse
,
that
sometimes
they
mourn
,
yet
they
alledge
their
mourning
is
but
like
the
early
dew
,
or
morning
cloud
,
that
goeth
soon
away
.
All
the
while
it
is
in
vain
to
offer
to
the
afflicted
consolation
in
Christ
,
because
(
saith
he
)
I
am
not
one
of
the
mourners
in
Sion
whom
he
will
comfort
:
and
in
this
their
mistake
,
they
do
confirm
themselves
by
another
error
,
saying
,
that
the
measure
of
repentance
and
sorrow
should
answer
unto
the
measure
of
sin
;
my
sins
,
saith
he
,
go
far
beyond
the
sins
of
others
.
This
and
the
like
objections
they
cast
in
,
whereby
they
do
obstruct
their
own
way
unto
Christ
and
keep
themselves
aback
from
him
,
till
they
be
satisfied
with
their
own
prescribed
measure
of
sorrow
;
which
case
indeed
deserveth
much
compassion
:
for
,
who
would
not
commiserat
their
case
,
who
,
being
in
a
very
miserable
condition
,
dare
not
seek
relief
from
their
own
misery
which
they
do
feel
,
and
all
because
they
are
not
yet
more
miserable
?
and
when
they
are
asked
,
cannot
determine
what
measure
of
affected
humiliation
they
would
stand
at
as
sufficient
:
2.
In
the
cure
of
this
case
,
as
much
must
be
yielded
to
the
afflicted
,
as
reasonably
can
be
:
and
first
,
it
must
be
confessed
,
that
it
is
the
duty
of
all
who
approach
unto
Christ
,
to
come
in
the
sense
of
sin
,
and
acknowledgment
of
their
miserable
condition
,
and
that
the
due
deserving
of
their
sin
,
is
everlasting
death
.
It
must
be
confessed
also
,
that
the
measure
of
compunction
,
contrition
and
lamentation
for
sin
,
may
possibly
be
exceeding
great
,
as
we
see
in
the
experience
of
Heman
the
Ezrait
,
Psal
,
88.
11.
I
am
afflicted
and
ready
to
die
from
my
youth
up
;
while
I
suffer
thy
terrors
,
I
am
distracted
.
And
David
,
Ps.
38.
This
also
further
must
be
yielded
unto
him
,
that
the
operation
of
the
spirit
of
conviction
by
the
law
,
doth
ordinarily
and
of
its
own
nature
go
before
the
spirit
of
adoption
or
the
operation
of
the
spirit
of
the
Gospel
,
according
to
the
covenant
of
grace
,
so
that
no
man
can
in
earnest
embrace
Christ
as
a
Physician
,
as
Mediator
and
Saviour
of
his
soul
,
except
he
be
sensible
of
his
disease
,
acknowledge
his
natural
enmity
against
God
,
and
his
own
lost
condition
,
being
by
nature
under
the
curse
of
the
Law
.
Secondly
,
when
these
things
are
agreed
upon
,
the
afflicted
person
may
be
posed
concerning
the
measure
of
the
sorrow
for
sin
,
whether
it
must
be
the
same
in
every
convert
,
to
wit
,
in
that
extremity
and
superlative
degree
,
which
he
doth
miss
and
desiderat
in
himself
,
and
how
long
that
sorrow
in
this
eminent
measure
must
continue
?
By
this
question
he
cannot
choose
but
be
at
a
stand
,
and
unable
to
answer
with
Scripture-warrand
;
for
,
the
Scripture
doth
indeed
require
serious
repentance
,
but
the
measure
of
sorrow
and
sadnesse
,
it
doth
not
prescribe
:
for
,
Matth.
chap.
3.
v.
2.
6.
many
upon
the
hearing
of
Iohn
Baptist
preaching
,
were
convicted
of
their
sins
,
and
did
confesse
their
sins
in
the
general
,
and
forthwith
were
baptized
by
him
.
And
,
Act.
2.
37.
41.
three
thousand
souls
at
the
hearing
of
one
sermon
of
Peter
,
were
convinced
of
their
sin
,
pricked
at
the
heart
,
repented
,
and
fled
to
Christ
for
grace
;
were
converted
,
baptized
and
entered
members
of
the
Christian
Church
,
all
in
one
day
.
Again
,
the
afflicted
may
be
posed
with
another
question
,
seing
he
desiderats
such
a
measure
of
sound
hearty
sorrow
in
himself
before
he
can
make
his
addresse
unto
Christ
,
out
of
what
fountain
mindeth
he
to
draw
this
sorrow
?
of
himself
he
hath
it
not
,
and
from
Christ
by
his
grounds
he
cannot
seek
it
:
for
he
saith
,
for
want
of
his
imagined
measure
of
sorrow
for
sin
,
he
dare
not
approach
unto
Christ
,
because
as
he
alledgeth
none
are
called
to
come
unto
Christ
,
except
such
only
as
are
in
a
superlative
degree
weary
and
loaden
,
and
so
full
of
the
spirit
of
heavinesse
,
that
he
must
be
at
the
point
of
desperation
near
by
.
But
the
Scripture
doth
teach
us
,
that
Christ
is
that
exalted
Prince
to
give
repentance
unto
Israel
,
in
what
measure
of
sorrow
he
pleaseth
;
and
that
therefore
,
such
as
are
convinced
of
and
in
any
measure
sorrowfull
for
offending
God
,
should
run
unto
Christ
,
that
he
may
give
them
a
better
measure
of
repentance
.
Thirdly
,
the
evils
and
danger
which
accompany
and
follow
upon
this
practical
error
,
may
be
represented
unto
the
afflicted
;
for
,
first
,
by
this
his
error
he
giveth
way
to
Sathans
tentation
,
who
when
he
perceiveth
the
sense
of
sin
begun
in
the
afflicted
by
Gods
mercy
,
and
that
the
afflicted
cannot
now
be
hindered
from
repentance
,
nor
be
keeped
in
his
former
snare
,
doth
change
himself
as
if
he
were
an
angel
of
light
,
and
setteth
all
at
nought
the
measure
of
sorrow
which
the
afflicted
hath
already
,
and
shews
unto
him
,
how
unanswerable
the
proportion
of
his
sorrow
is
unto
the
multitude
and
hainousnesse
of
his
sins
,
and
so
spurreth
him
on
to
mourn
more
and
more
,
that
if
it
be
possible
he
may
distemper
and
distract
him
,
or
make
him
pine
away
and
perish
in
his
sorrow
,
without
faith
or
consolation
in
Christ
:
this
is
one
evil
.
Another
evil
is
this
,
the
affectation
of
such
a
degree
of
sorrow
,
smelleth
of
seeking
some
sort
of
expiation
of
sin
,
and
compensation
of
the
pleasure
taken
in
sin
,
by
suitable
sorrow
for
it
:
unto
which
practical
error
,
we
are
by
nature
too
too
prone
:
for
as
by
nature
we
strive
to
be
justified
by
works
according
to
the
covenant
of
works
,
written
in
the
children
of
Adam
;
so
when
we
see
our selves
come
short
of
the
righteousnesse
of
works
,
we
go
about
(
as
is
to
be
seen
in
Papists
)
to
supply
the
defect
of
works
,
by
some
one
sort
or
other
of
our
sufferings
and
satisfactions
for
sin
,
in
special
,
that
by
sorrow
and
tears
in
abundance
,
we
may
wash
away
the
guilt
and
pollution
we
have
contracted
by
sin
.
And
in
this
course
we
run
on
naturally
,
after
wakening
of
the
conscience
,
to
exact
pennance
and
punishment
on
our selves
,
till
the
deluded
heart
say
,
it
is
enough
.
And
then
,
as
if
all
were
well
,
the
deceived
sinner
resteth
himself
:
which
deceit
of
the
heart
,
the
oftener
it
hath
place
and
prevaileth
,
without
being
observed
,
it
is
the
more
dangerous
.
A
third
evil
,
following
on
this
practical
error
,
is
,
by
it
the
free
grace
of
God
and
merits
of
Christ
,
are
greatly
obscured
,
and
both
the
mans
consolation
and
sanctification
are
marred
:
the
loss
that
the
afflicted
sustaineth
on
the
one
hand
,
and
the
drawing
on
of
new
guiltinesse
by
such
a
course
on
the
other
hand
,
is
covered
under
the
vizard
of
humiliation
.
A
fourth
evil
followeth
this
error
,
which
is
this
,
the
afflicted
person
,
so
long
as
he
continueth
in
this
mistake
,
he
giveth
way
to
the
tentation
,
and
doth
of
set
purpose
foster
his
own
misbelief
,
that
he
may
thereby
foster
and
augment
his
own
sorrow
,
and
afright
himself
with
dreadfull
imaginations
what
shall
become
of
him
,
that
he
may
augment
his
affected
heavinesse
of
spirit
,
and
make
the
fountain
of
his
tears
run
the
more
abundantly
.
A
fifth
evil
is
,
the
afflicted
so
long
as
he
suspends
his
going
to
Christ
,
because
he
hath
not
mourned
sufficiently
for
sin
,
he
fosters
another
fault
unawars
,
to
wit
,
a
purpose
to
lay
down
any
more
sorrowing
for
sin
,
if
once
he
had
overtaken
his
imagined
measure
of
sorrow
,
and
had
his
accesse
so
made
unto
Christ
.
This
deceit
of
the
heart
,
is
brought
to
light
in
the
practice
of
some
Antinomians
,
who
allow
themselves
once
to
mourn
for
sin
,
that
their
mourning
may
make
way
for
faith
in
Christ
;
but
after
they
apprehend
they
have
once
repented
,
and
casten
their
burthen
on
Christ
,
and
do
number
themselves
among
believers
,
they
scorn
to
mourn
any
more
for
sin
,
they
harden
themselves
against
all
remorse
of
conscience
,
and
do
reject
secret
challenges
as
groundlesse
,
and
make
themselves
merry
with
their
own
fancy
,
and
reckon
all
penitents
to
be
under
the
spirit
of
bondage
:
which
evils
,
if
the
afflicted
person
would
perceive
to
follow
upon
his
error
,
which
as
a
net
is
spred
before
his
feet
to
keep
him
from
going
to
Christ
,
and
following
the
course
and
exercise
of
repentance
all
the
dayes
of
his
life
,
he
would
take
heed
better
to
his
steps
.
4.
The
afflicted
must
be
informed
,
or
called
to
mind
concerning
sorrow
for
sin
,
that
it
is
not
commended
from
the
quantity
or
measure
of
it
,
but
from
the
quality
or
sincerity
of
it
.
Now
sincere
sorrow
for
sin
,
is
best
discerned
by
the
hatred
which
the
mourner
hath
against
sin
,
by
the
mourners
humiliation
of
himself
before
God
,
by
his
abhorring
himself
both
for
his
sin
,
and
for
the
hardnesse
of
his
heart
under
sin
,
by
his
purpose
to
strive
against
all
sin
,
by
his
flying
in
unto
Christ
for
relief
from
sin
,
by
his
entertaining
and
renewing
of
godly
sorrow
after
he
hath
believed
in
Christ
according
as
he
findeth
the
inherent
roots
of
sin
to
be
springing
up
in
him
.
This
is
indeed
sincere
and
godly
sorrow
,
which
causeth
repentance
never
to
be
repented
of
.
5.
Fifthly
and
last
of
all
,
the
afflicted
must
be
exhorted
not
to
linger
any
more
but
flye
to
Christ
,
and
let
him
be
humbled
so
much
the
more
as
he
is
not
so
humbled
as
he
should
and
would
be
;
let
him
call
to
minde
,
that
Christ
came
not
only
to
comfort
mourners
for
sin
,
but
also
to
call
sinners
unto
repentance
:
for
,
Christ
hath
not
put
such
a
measure
of
sorrow
,
whereof
we
are
speaking
,
to
be
the
condition
of
the
covenant
of
Grace
,
he
doth
not
fell
his
precious
wares
,
nor
his
gifts
of
grace
,
for
the
price
of
mens
tears
;
but
let
him
remember
,
that
whosoever
is
so
destitute
in
his
own
sense
of
all
good
,
as
he
finds
neither
the
sense
of
sin
,
nor
repentance
nor
faith
,
nor
any
other
good
thing
in
himself
,
which
may
commend
him
to
God
,
but
by
the
contrair
,
much
evil
of
all
sorts
,
and
yet
cometh
to
Christ
,
is
no
doubt
the
poor
in
spirit
,
whom
Christ
hath
pronounced
blessed
,
Matth.
5.
3.
and
that
the
sense
of
his
sin
and
misery
,
in
the
measure
which
he
hath
of
it
,
is
the
evidence
of
eye-salve
already
bestowed
upon
him
,
to
encourage
him
to
buy
of
Christ
all
the
riches
which
he
holdeth
forth
to
the
poor
in
spirit
,
Revel.
3.
18.
CHAP.
VII
.
Wherein
the
Christians
doubt
,
whether
he
be
regenerat
,
because
he
findeth
not
his
righteousness
exceeding
the
righteousness
of
the
Scribes
and
Pharisees
,
is
answered
.
THere
are
some
regenerat
persons
,
who
,
in
the
sense
of
their
sins
and
acknowledgment
of
their
unworthinesse
,
and
inability
to
help
themselves
,
are
fled
unto
Christ
,
and
have
given
over
themselves
to
him
by
faith
,
and
are
endeavouring
to
bring
forth
fruits
suteable
to
repentance
,
who
for
all
this
,
fall
a
doubting
whether
they
be
renewed
,
whether
their
faith
be
true
and
saving
faith
;
and
the
reason
which
they
give
of
their
doubting
,
is
,
because
the
reformation
of
their
life
,
whereunto
they
have
attained
,
appeareth
unto
them
not
to
exceed
the
righteousnesse
which
may
be
found
in
some
Pagans
,
or
in
Scribes
and
Pharisees
,
of
whom
Christ
hath
said
in
the
Evangel.
Matth.
5.
20.
I
say
unto
you
,
that
except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
kingdom
of
heaven
.
This
doubt
is
followed
with
grief
,
anxiety
of
mind
,
and
fear
least
all
vertues
in
them
be
found
nothing
but
counterfeit
:
and
this
case
,
except
it
be
speedily
cured
,
cannot
chuse
but
draw
after
it
heavy
and
hard
consequences
.
For
curing
whereof
,
we
must
confesse
,
that
many
Pagans
and
Infidels
may
be
found
in
humane
Histories
,
who
from
the
principles
of
nature
and
civil
education
,
have
led
a
more
innocent
and
blamelesse
life
,
than
many
who
glory
in
their
Christian
profession
,
for
whose
conviction
and
condemnation
▪
Pagans
and
Infidels
shall
arise
in
the
day
of
judgment
,
and
be
brought
forth
for
a
witnesse
against
many
called
Christians
,
and
who
shall
be
beaten
with
fewer
stripes
,
than
many
who
are
counterfeit
Christians
,
and
do
disgrace
the
profession
of
Christian
Religion
.
But
we
have
here
to
do
with
these
that
are
indeed
regenerat
,
and
indued
with
saving
faith
,
who
endeavour
to
be
holy
,
and
do
lament
their
imperfections
,
and
do
not
give
over
the
use
of
the
means
,
whereby
they
may
profit
in
holinesse
,
albeit
with
grief
and
fear
they
go
on
heavily
,
suspecting
they
meet
at
last
with
disappointment
,
and
be
excluded
from
the
kingdom
of
heaven
,
for
their
coming
short
of
Scribes
and
Pharisees
in
the
point
of
righteousnesse
.
2.
In
this
case
,
first
,
the
complaint
of
the
afflicted
,
concerning
the
imperfections
of
his
life
and
fruits
of
faith
,
in
as
far
as
it
is
true
and
just
,
must
be
admitted
,
granted
and
confirmed
,
and
the
afflicted
must
be
taught
upon
this
consideration
to
be
seriously
humbled
in
the
presence
of
God
,
that
he
may
profit
in
self-denyal
,
and
more
and
more
renounce
all
confidence
in
his
own
works
or
inherent
righteousnesse
.
To
which
purpose
,
let
him
consider
yet
more
the
body
of
death
and
original
sin
,
not
yet
throughly
mortified
in
him
;
let
him
look
upon
and
acknowledge
,
in
his
present
case
,
the
bitter
roots
of
infidelity
,
and
inclination
to
depart
away
from
the
living
God
,
even
then
when
he
is
most
called
,
and
hath
most
need
to
draw
near
and
adhere
unto
him
:
upon
the
sight
and
consideration
whereof
,
he
shall
perceive
a
necessity
daily
to
renew
the
acts
of
repentance
and
faith
in
Christ
.
Secondly
,
let
the
necessity
and
timeous
use-making
of
the
imputed
righteousnesse
of
Christ
,
be
shewed
unto
him
:
which
righteousnesse
,
if
the
Lord
had
not
set
before
us
for
a
refuge
,
what
should
become
of
us
in
the
examination
of
our
works
,
and
felt
imperfection
of
our
inherent
righteousnesse
?
And
here
the
afflicted
must
be
exhorted
,
in
the
sense
of
his
own
un-righteousnesse
,
to
run
alwayes
toward
Christ
,
to
have
his
nakednesse
,
hid
by
the
garment
of
Christs
imputed
righteousnesse
,
and
exhorted
to
apply
and
imbrace
more
and
more
straitly
the
righteousnesse
of
Christ
our
Cautioner
,
who
is
judicially
by
the
Father
adjudged
to
the
believer
fled
unto
him
,
for
righteousnesse
,
1
Cor.
1.
30
:
But
of
him
are
ye
in
Christ
Iesus
,
who
is
made
unto
us
wisdom
and
righteousness
,
and
sanctification
,
and
redemption
.
And
here
let
the
friend
,
comforter
of
the
afflicted
,
insist
,
that
he
may
consider
the
value
of
the
ransom
paid
for
us
,
and
of
the
righteousnesse
purchased
unto
us
,
for
the
only
garment
able
to
hide
our
nakednesse
.
Thirdly
,
let
the
afflicted
person
understand
,
that
it
is
righteousnesse
with
God
to
be
displeased
with
his
children
,
when
they
esteem
little
and
make
little
use
of
the
dear
bought
righteousnesse
which
Christ
hath
purchased
,
and
that
in
wisdom
and
righteousnesse
,
Christ
doth
not
increase
the
inherent
righteousnesse
of
those
who
slight
him
in
the
mater
of
his
imputed
righteousnesse
;
for
,
we
are
not
justified
by
the
perfection
of
inherent
righteousnesse
,
which
in
this
life
is
impossible
,
but
by
the
perfection
of
Christs
righteousnesse
imputed
unto
the
believer
in
him
.
Fourthly
,
when
the
Pastor
or
prudent
friend
perceiveth
the
afflicted
now
convicted
of
his
mistake
and
error
,
and
to
be
brought
to
acknowledge
,
that
the
justification
of
a
sinner
doth
come
by
the
imputation
of
the
righteousnesse
of
Christ
alone
,
without
respect
to
the
works
of
the
law
;
and
that
the
justified
man
must
set
himself
to
bring
forth
good
fruits
in
the
gracious
furniture
which
Christ
hath
promised
to
the
believer
.
Now
,
I
say
,
let
him
enter
upon
the
comparison
of
the
righteousnesse
of
the
penitent
believer
in
Christ
,
with
the
righteousnesse
of
the
Scribes
and
Pharisees
,
and
then
shall
it
be
clear
to
the
afflicted
person
,
that
the
righteousnesse
of
the
weak
Christian
shall
far
exceed
the
righteousnesse
,
not
only
of
Pagans
,
but
also
of
Scribes
and
Pharisees
of
the
highest
pitch
,
and
that
for
three
reasons
;
the
first
is
this
,
the
Pharisee
cutteth
short
the
interpretation
of
the
law
,
unto
the
measure
of
his
own
external
obedience
,
lest
the
law
whereby
he
seeketh
justification
should
condemn
him
;
but
the
Christian
acknowledgeth
in
all
things
the
spirituality
and
perfection
of
the
Law
,
and
doth
not
reject
any
duty
which
the
Law
doth
command
,
but
finds
himself
bound
to
obey
the
Law
in
all
things
,
and
to
aim
to
be
perfect
as
his
heavenly
Father
is
perfect
.
The
second
reason
is
,
because
the
works
which
the
Pharisee
or
Scribe
doth
,
are
all
counterfeit
and
corrupt
,
in
regard
they
arise
from
the
strength
of
the
natural
man
,
and
are
done
for
his
own
glory
and
carnal
ends
,
and
not
for
the
glory
of
God
;
but
the
works
of
the
Christian
,
exercising
faith
in
Christ
,
proceed
from
the
power
of
the
spirit
of
Christ
in
him
,
and
are
done
to
the
glory
of
God
by
him
.
The
third
reason
is
,
because
the
righteousnesse
of
works
which
the
Scribes
and
Pharisees
did
affectat
,
is
altogether
impossible
,
and
maketh
void
the
grace
of
God
:
for
,
if
righteousnesse
be
by
works
,
it
is
no
more
of
grace
,
it
overturnes
that
heavenly
way
of
justification
by
faith
in
Christ
:
for
,
the
righteousnesse
of
the
Pharisee
by
works
,
cannot
consist
with
the
righteousnesse
which
is
by
faith
of
grace
;
but
the
righteousnesse
and
justification
of
the
Christian
by
faith
in
Christ
,
is
possible
and
ready
at
hand
,
to
every
one
who
renounceth
all
confidence
in
his
own
worthinesse
,
and
slyeth
unto
Christ
for
grace
:
and
this
is
a
most
perfect
way
of
righteousnesse
,
which
dependeth
upon
the
obedience
and
satisfaction
of
Christ
imputed
to
the
believer
in
him
.
Which
righteousnesse
only
can
stand
in
the
judgment
of
God
as
perfect
,
which
only
doth
open
the
fountain
whereby
the
power
of
the
holy
Ghost
runneth
down
upon
the
man
justified
by
faith
in
Christ
,
to
enable
him
to
bring
forth
the
acceptable
fruits
of
new
obedience
.
By
this
comparison
,
it
doth
easily
appear
,
that
the
righteousnesse
of
the
weak
believer
in
Christ
,
doth
far
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
:
and
thus
may
the
afflicted
be
solved
of
his
doubt
,
arising
from
comparison
of
his
righteousnesse
with
the
righteousnesse
of
the
Pharisees
.
3.
If
these
grounds
of
satisfaction
,
laid
before
the
afflicted
,
do
not
satisfie
,
but
his
wounds
do
break
up
and
bleed
afresh
,
let
us
examine
his
reasons
.
O!
saith
he
,
what
I
have
been
aiming
at
in
the
way
of
new
obedience
,
I
suspect
is
not
accepted
of
God
,
because
I
find
not
these
fruits
of
the
Spirit
,
which
the
Apostle
speaketh
of
as
evidences
of
a
new
creature
,
Gal.
5.
22.
love
,
joy
,
peace
,
long-suffering
,
gentlenesse
,
goodnesse
,
faith
,
meeknesse
and
temperance
;
the
defect
and
little
feeling
of
these
fruits
,
doth
argue
,
that
God
doth
not
approve
my
works
.
For
answering
of
this
doubt
,
let
us
remember
,
that
it
is
pre-supposed
and
found
by
experience
,
that
some
that
are
afflicted
with
this
doubt
and
suspicion
,
do
not
cease
to
follow
duties
howbeit
heartlesly
,
do
live
blamelesse
in
an
evil
world
,
and
so
are
not
idle
nor
unfruitfull
:
only
this
doth
trouble
them
,
that
they
find
not
the
peace
of
conscience
which
they
did
expect
,
they
misse
joy
in
God
,
consolation
in
their
prayers
,
patience
in
affections
,
chearfulness
and
alacrity
in
following
their
calling
;
they
do
not
find
sensible
approbation
of
their
work
from
God
,
as
they
did
promise
to
themselves
and
did
expect
.
Hence
flow
their
tears
,
lamentations
and
complaints
of
themselves
,
and
suspicions
of
the
reality
and
sincerity
of
their
faith
,
and
all
without
just
cause
:
for
,
as
in
bodily
sicknesses
,
sometime
moe
maladies
then
one
are
complicat
,
and
to
each
of
them
respect
must
be
had
for
perfecting
the
cure
;
So
in
this
case
,
moe
practical
errors
do
concur
,
and
each
of
them
must
be
deciphered
and
removed
.
We
shall
condescend
upon
four
;
The
first
practicall
error
of
the
afflicted
,
is
the
suspending
of
his
faith
upon
a
tacite
condition
,
that
such
and
such
effects
be
produced
,
and
that
Gods
sensible
approbation
of
his
diligence
and
works
be
felt
,
as
if
there
were
no
warrantable
act
of
faith
for
laying
hold
on
Christ
,
except
after
a
certain
time
and
tryal
taken
whether
it
shall
produce
such
or
such
fruits
or
not
.
And
here
three
deceits
do
concur
;
The
first
is
,
a
faith
with
a
secret
reservation
,
if
such
fruits
follow
,
is
by
suggestion
of
the
tempter
,
thrust
in
,
in
the
place
of
absolute
believing
without
reservation
,
and
in
effect
,
is
a
trying
of
God
,
in
stead
of
trusting
,
in
him
;
for
through
temptation
,
the
afflicted
tacitly
craveth
a
condition
to
be
performed
by
God
,
that
when
God
performeth
the
prescribed
condition
,
then
the
mans
faith
after
that
may
rest
upon
him
,
other
wayes
not
:
for
when
a
sinner
cometh
to
Christ
,
he
should
speak
to
this
sense
.
O
Lord
,
my
God
,
seing
it
hath
pleased
thee
to
reveal
thy self
to
me
,
a
blind
impotent
sinner
,
running
toward
hell
,
and
hast
offered
thy self
to
me
for
a
Saviour
,
in
whom
I
may
have
wisdom
,
righteousnesse
,
sanctification
and
redemption
.
Behold
,
O
Lord
,
I
heartily
receive
the
grace
offered
,
I
imbrace
thy
Word
,
and
thy Self
offered
to
me
in
thy
Word
,
and
do
give
up
my self
wholly
to
thy
government
,
that
thou
may
repair
in
me
the
lost
Image
of
God
,
and
powerfully
carry
me
on
unto
salvation
.
Instead
of
saying
thus
▪
and
closing
absolutely
the
bargain
with
God
in
Christ
reconciling
the
world
to
himself
,
the
tempter
would
have
the
poor
afflicted
man
to
speak
,
as
it
were
,
to
this
sense
.
O
Lord
,
the
condition
whereupon
thou
dost
offer
to
be
my
God
and
Saviour
,
doth
please
me
well
,
but
because
I
fear
I
may
deceive
my self
in
performing
that
condition
,
I
require
another
condition
of
thee
,
that
thou
wouldst
,
first
,
let
me
see
the
fruits
of
faith
in
me
,
which
if
I
shall
find
within
sometime
hence
,
then
will
I
count
my self
a
believer
,
and
will
rest
on
thee
:
but
if
I
find
not
such
fruits
as
may
evidence
true
faith
in
me
,
I
must
pronounce
my
saith
,
either
no
faith
or
a
dead
faith
,
which
hath
a
name
of
faith
,
but
neither
power
nor
life
in
it
.
For
,
faith
without
works
is
dead
,
as
Iames
saith
,
ch.
2.
26.
Now
,
what
is
this
else
in
effect
,
then
to
make
a
new
condition
in
the
covenant
of
Grace
,
and
to
promise
upon
this
condition
,
to
believe
on
Christ
,
if
God
shall
do
as
the
sinner
giveth
him
direction
?
that
is
,
if
God
shall
make
him
bring
forth
the
fruits
of
faith
first
,
when
it
became
him
absolutely
to
imbrace
Christ
,
that
he
might
both
be
forgiven
of
sin
,
and
enabled
to
bring
forth
fruits
of
faith
?
Another
fault
is
here
also
,
which
is
this
,
the
afflicted
person
doth
require
mature
fruits
from
a
weak
faith
,
from
a
faith
that
is
not
setled
and
fixed
,
but
suspended
on
a
condition
,
which
is
no
lesse
unreasonable
,
then
if
a
foolish
Gardner
should
require
fruits
of
a
young
tree
lately
planted
,
yea
before
the
roots
of
it
were
well
setled
in
the
ground
;
yea
,
and
would
not
let
it
stand
in
his
garden
,
except
,
it
should
first
bring
forth
fruits
,
whereby
it
might
evidence
it self
worthy
of
pains
taking
on
it
.
A
third
fault
is
this
,
that
the
afflicted
,
in
this
case
,
doth
pre-suppose
,
that
true
faith
is
posterior
to
the
fruits
of
true
faith
,
both
in
nature
and
time
:
for
,
if
he
will
not
believe
in
Christ
,
till
after
he
perceive
and
feel
in
himself
the
fruits
of
faith
,
upon
this
ground
he
can
never
believe
till
he
first
find
the
fruits
of
faith
in
himself
,
which
is
nothing
else
in
effect
,
then
to
imagine
,
that
the
effect
must
go
before
its
cause
.
Unto
this
threefold
self-deceit
,
we
offer
this
one
remedy
in
general
,
that
the
afflicted
person
in
the
foresaid
case
,
humble
himself
before
God
in
the
sense
of
his
barrennesse
,
and
so
much
the
more
as
he
findeth
small
or
no
fruits
in
himself
,
let
him
flye
to
Christ
and
fasten
himself
the
more
on
his
imputed
righteousnesse
,
and
cleave
unto
him
by
faith
,
without
delay
,
that
he
may
draw
vertue
and
furniture
from
him
to
bring
forth
good
fruits
;
for
,
this
is
the
only
way
to
make
him
bring
forth
fruits
in
abundance
,
as
Christ
doth
teach
us
,
Ioh.
15.
5.
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
:
for
without
me
,
ye
can
do
nothing
.
He
,
and
he
only
,
can
make
a
good
tree
of
an
evil
imp
,
and
cause
it
bring
forth
fruits
answerable
to
the
nature
of
the
true
vine
wherein
it
is
ingrafted
.
And
seing
Christ
in
the
Canticle
,
ch.
2.
13.
doth
make
no
small
account
of
the
green
figs
and
tender
grapes
,
let
not
the
afflicted
despise
the
day
of
small
things
.
4.
The
second
practical
error
in
the
afflicteds
foresaid
case
,
is
this
,
the
afflicted
person
hath
imagined
in
himself
,
that
such
and
such
fruits
would
presently
follow
upon
his
receiving
the
offer
of
Christ
,
as
that
he
should
forthwith
be
skillfull
in
the
knowledge
of
the
mysteries
of
salvation
,
able
to
pray
eloquently
,
made
chearfull
in
singing
songs
of
praise
unto
God
,
ready
and
expedit
to
every
good
work
,
and
that
he
should
feel
constantly
an
un-interrupted
peace
in
his
conscience
,
and
joy
in
the
holy
Ghost
;
but
after
that
by
experience
he
hath
found
,
that
he
cannot
so
much
as
enter
upon
any
good
work
without
a
fight
with
Sathan
and
with
his
own
corrupt
nature
,
and
other
impediments
,
and
withall
he
doth
feel
the
peace
of
his
conscience
and
the
joy
of
the
holy
Ghost
with-drawn
,
hereupon
he
begins
to
suspect
the
whole
work
of
Gods
grace
in
himself
,
and
that
he
remaineth
in
the
state
of
nature
unrenewed
.
5.
For
removing
of
this
error
,
let
the
afflicted
know
,
that
the
hopes
which
he
hath
conceived
at
the
hearing
of
the
Gospel
,
shall
not
be
disappointed
(
albeit
according
to
his
childish
fore-conception
they
come
not
to
passe
)
for
in
a
time
due
and
acceptable
,
God
shall
perform
all
his
promises
and
bring
the
believer
(
fled
unto
him
)
on
upon
his
way
,
till
he
put
him
in
full
possession
of
fredom
from
all
sin
and
misery
.
But
yet
this
felicity
is
brought
about
,
not
all
at
once
,
but
peece
and
peece
,
and
not
without
conflict
with
the
enemies
of
our
salvation
,
and
not
without
use
of
the
meanes
appointed
of
God
.
Wherefore
let
the
afflicted
be
exhorted
to
take
courage
unto
him
,
as
becometh
a
souldier
of
Christ
,
and
let
him
go
on
in
the
wayes
of
the
Lord
in
hope
and
patience
,
being
assured
that
whatsoever
God
hath
promised
,
he
will
surely
perform
,
in
that
maner
,
measure
,
order
and
time
,
and
by
his
own
appointed
means
as
he
hath
set
down
in
his
holy
Scriptures
.
6.
The
third
practical
error
of
the
afflicted
in
the
foresaid
case
,
is
,
that
he
doth
not
judge
rightly
of
his
own
faith
,
nor
of
the
fruits
thereof
:
for
of
his
own
faith
he
judgeth
no
otherwayes
than
of
the
faith
of
another
man
,
whileas
there
is
a
diverse
way
to
judge
of
my
own
faith
then
of
another
mans
faith
;
for
because
I
cannot
reach
to
the
internal
acts
of
the
soul
of
another
man
,
therefore
I
must
judge
only
by
the
outward
effects
,
according
to
the
rule
that
Iames
giveth
,
chap.
2.
ver.
10.
Shew
me
thy
faith
without
thy
works
,
and
I
will
shew
thee
my
faith
by
my
works
.
Yet
of
my
own
faith
I
may
judge
,
not
only
by
the
external
effects
of
it
(
which
in
the
first
closing
with
Christ
,
are
not
yet
observable
possibly
)
but
also
by
the
internal
act
of
faith
which
the
holy
Spirit
who
knows
the
heart
doth
reveal
unto
me
,
by
making
me
not
only
heartily
to
embrace
Christ
offered
in
the
Gospel
,
and
love
him
,
but
also
can
make
me
reflect
and
turn
back
mine
eye
upon
his
own
gift
and
grace
in
me
,
according
to
that
of
the
Apostle
,
1
Cor.
2.
12.
we
have
received
the
Spirit
of
God
,
that
we
might
know
the
things
freely
given
to
us
of
God
.
Again
the
afflicted
doth
not
judge
rightly
of
his
own
fruits
of
faith
,
according
as
the
truth
is
,
and
as
the
Lord
in
his
Word
doth
judge
;
he
should
distinguish
between
the
sincerity
of
the
work
and
the
perfection
of
it
(
a
work
may
be
done
uprightly
,
and
yet
be
imperfect
)
he
should
distinguish
what
is
Gods
part
in
the
work
,
from
that
which
is
wrong
and
corrupt
,
flowing
from
the
remainder
of
sin
in
him
.
These
things
he
doth
confound
,
and
doth
so
fix
his
eyes
upon
the
defects
and
imperfection
of
his
work
,
that
he
seeth
nothing
but
what
is
wrong
,
when
it
is
his
duty
both
to
observe
what
is
wrong
,
that
he
may
be
humbled
,
and
cast
away
all
confidence
in
his
work
,
and
to
observe
also
what
is
good
and
right
in
his
work
,
proceeding
from
the
grace
of
God
in
him
,
and
so
praise
and
thank
God
for
it
in
Christ
,
who
will
not
quench
the
smoaking
flax
,
Isa.
42.
3.
7.
For
remedy
therefore
of
this
error
,
let
the
afflicted
,
first
,
look
upon
the
acts
of
his
faith
both
internal
and
external
,
both
on
the
elicit
acts
of
faith
and
the
imperat
acts
(
as
they
are
called
in
the
Schools
)
and
let
him
judge
of
both
according
to
what
is
right
and
equitable
,
that
whatsoever
be
the
measure
of
new
obedience
,
it
may
be
differenced
from
the
mixture
of
infirmity
,
defects
,
or
corruption
.
And
let
him
not
judge
of
his
work
according
to
the
suggestions
and
calumnies
of
Sathan
,
who
alwayes
condemneth
so
far
as
he
can
,
what
is
good
in
Gods
children
;
or
if
he
cannot
condemn
it
,
doth
labour
to
have
it
abused
.
Secondly
,
let
the
afflicted
observe
the
due
order
both
in
doing
his
duties
and
in
judging
thereof
:
for
of
necessity
he
must
,
first
,
put
forth
an
act
of
faith
and
love
on
Christ
,
before
he
can
passe
judgment
on
it
,
and
let
him
first
do
the
work
commanded
to
the
believer
,
and
then
passe
sentence
,
that
he
may
be
strengthened
to
do
moe
duties
,
and
so
to
present
them
to
God
to
be
washen
,
accepted
and
amended
in
his
following
service
.
Thirdly
,
let
him
carefully
look
unto
the
end
which
he
should
propose
to
himself
in
judging
of
his
acts
of
faith
and
obedience
:
for
the
end
of
judging
our selves
and
our
works
,
should
be
to
confirm
our
faith
in
Christ
,
when
we
find
any
thing
done
according
to
the
rule
,
and
to
●lye
to
Christ
for
pardon
and
grace
if
we
conceive
all
is
wrong
after
we
have
examined
maters
.
6.
The
fourth
practical
error
,
is
,
that
the
afflicted
first
suffereth
his
faith
to
be
wounded
and
weakened
by
Sathans
tentation
,
and
then
to
be
drawn
forth
to
the
field
to
give
a
proof
of
the
strength
of
his
faith
in
some
difficile
duty
,
before
the
wound
of
faith
be
bound
up
or
healed
;
for
,
it
is
a
great
disadvantage
to
enter
the
lists
with
Sathan
about
the
fruits
of
faith
,
whether
they
be
sincere
or
not
,
when
faith
is
wounded
,
yea
,
fainteth
,
and
is
brought
in
question
whether
it
be
true
faith
or
not
.
Now
this
is
a
special
stratageme
and
wile
of
Sathan
,
by
whatsoever
mean
he
can
to
hurt
the
faith
of
Gods
children
,
that
he
may
by
that
marr
communion-keeping
with
God
,
and
cut
off
,
if
he
can
,
the
conduit
whereby
the
power
of
Christ
is
conveyed
to
the
believer
for
making
him
give
acceptable
obedience
unto
God
.
And
certainly
,
it
is
no
lesse
difficile
,
when
faith
is
wrested
,
and
for
a
time
out
of
joynt
,
to
set
about
acceptable
service
,
then
it
is
to
make
a
man
to
set
upon
his
work
when
his
armes
are
out
of
joynt
.
Therefore
,
for
remedy
of
this
error
,
let
the
afflicted
,
so
soon
as
he
findeth
his
●aith
wounded
,
incontinent
set
himself
down
before
God
humbly
,
and
acknowledge
his
foolishnesse
,
want
of
watching
,
unworthinesse
and
inability
,
either
to
know
how
he
hath
grieved
Gods
Spirit
,
and
made
open
a
door
for
the
Tempter
to
fall
in
upon
him
,
or
to
repent
the
sins
which
he
knoweth
might
have
provoked
God
so
to
exercise
him
;
and
next
,
let
him
look
unto
God
in
Christ
reconcileing
the
world
to
himself
,
and
lay
hold
on
the
hornes
of
the
altar
,
on
the
throne
of
grace
for
strengthening
his
faith
,
that
he
may
find
help
for
the
present
need
,
and
thereafter
also
to
walk
more
wisely
:
for
,
this
is
the
counsell
which
Christ
doth
give
to
the
corrupt
Church
of
Sardis
,
Revel.
3.
2.
Strengthen
the
thing
which
remaineth
and
is
ready
to
die
.
Thus
may
the
afflicted
recover
strength
of
faith
and
ability
to
resist
Sathan
,
and
furniture
for
bringing
forth
unquestionable
fruits
of
faith
.
CHAP.
VIII
.
Wherein
the
regenerat
mans
doubt
,
whether
he
be
in
the
state
of
grace
,
arising
from
his
unquietnesse
of
spirit
,
is
answered
.
THis
case
is
incident
to
many
dear
children
of
God
,
and
may
befall
Champions
in
time
of
sad
affliction
,
as
we
see
in
the
Prophet
,
Ps.
42.
11.
and
43.
5.
why
art
thou
cast
down
,
O
my
soul
?
and
why
art
thou
disquieted
within
me
?
But
even
in
time
of
outward
prosperity
,
or
when
no
great
affliction
bodily
lyeth
on
,
many
,
who
in
the
sense
of
their
sinfulnesse
have
fled
to
Jesus
Christ
,
and
have
taken
his
yoke
upon
them
,
are
troubled
with
doubtings
,
whether
they
be
of
the
number
of
true
believers
,
whether
they
have
rightly
come
unto
Christ
,
whether
they
have
been
well
accepted
of
him
;
and
for
their
doubting
they
can
give
no
other
reason
,
save
this
,
I
cannot
be
quiet
,
nor
rest
in
assurance
,
that
I
am
in
the
state
of
grace
;
if
they
be
interrogat
,
what
they
think
of
the
evident
signs
of
their
regeneration
which
have
been
and
are
to
be
seen
in
their
conversation
since
they
began
in
earnest
to
seek
the
face
of
God
in
Christ
?
They
will
possibly
not
altogether
deny
Gods
work
in
them
;
but
yet
dare
not
lean
weight
upon
these
signs
,
because
they
do
find
these
signs
also
brought
in
question
,
whether
they
have
been
or
are
kindly
and
sincere
;
mean
time
they
are
about
to
do
that
which
is
acceptable
to
God
in
the
course
of
their
calling
,
albeit
with
more
heavinesse
and
lesse
alacrity
then
b●cometh
persons
reconciled
to
God
in
Christ
.
2.
This
disease
will
be
found
complicat
and
made
up
of
moe
mistakes
and
errors
then
one
:
and
therefore
is
to
be
the
more
narrowly
considered
:
because
it
is
no
small
hinderance
of
a
comfortable
christian
conversation
,
which
God
doth
allow
on
his
children
;
for
in
the
party
troubled
with
unquietnesse
,
we
presuppone
,
I●
there
is
a
serious
sense
of
sin
,
and
purpose
to
do
better
.
2.
An
unfained
embracing
of
the
covenant
of
grace
and
reconciliation
in
Christ
J●sus
.
And
,
3.
an
honest
,
though
weak
,
endeavour
to
bring
forth
the
fruits
of
new
obedience
:
and
yet
notwithstanding
the
person
is
not
quiet
,
but
walketh
heavily
and
is
discouraged
,
by
reason
of
his
uncertainty
,
whether
he
be
in
the
state
of
grace
or
not
:
yea
,
he
is
cast
down
and
disquieted
,
because
he
is
disquieted
,
and
cannot
get
a
reasonable
answer
from
his
conscience
when
he
asketh
of
it
,
why
are
thou
cast
down
and
disquieted
within
me
?
3.
The
mistakes
and
errors
,
whence
this
dissatisfaction
and
unquietnesse
doth
flow
are
many
;
but
we
shall
condescend
upon
eight
or
nine
only
.
The
first
error
,
and
cause
of
unquietnesse
is
,
or
may
be
this
,
that
the
party
afflicted
,
albeit
he
have
the
habits
of
saving
grace
in
him
,
and
doth
by
Gods
grace
put
forth
these
habits
in
actual
exercise
,
yet
he
doth
not
reflect
upon
,
nor
turn
his
eye
to
observe
,
the
operations
of
Gods
holy
Spirit
in
himself
,
nor
the
acts
of
saving
grace
,
which
the
holy
Spirit
hath
made
him
put
forth
,
of
which
if
he
take
not
notice
,
they
are
to
him
for
the
time
as
if
they
were
not
;
and
so
no
wonder
he
be
disquiet
,
while
he
perceiveth
not
in
himself
that
which
might
make
him
quiet
:
For
example
,
when
the
sense
of
sin
is
raised
up
in
a
mans
spirit
by
the
holy
Ghost
,
if
he
do
not
observe
that
this
is
one
of
the
operations
of
the
holy
Spirit
convincing
the
world
of
sin
,
or
if
he
do
not
turn
back
his
eye
on
this
operation
,
and
upon
his
own
act
,
stirred
up
thereby
,
to
subscribe
the
sentence
of
the
law
against
himself
,
no
wonder
that
he
doubt
of
his
conversion
,
till
he
see
the
foot-steps
of
God
the
converter
of
him
,
from
the
love
and
approbation
of
sin
,
unto
the
hatred
of
it
;
and
when
he
is
●l●d
to
Christ
the
only
Redeemer
from
sin
and
misery
,
and
hath
laid
hold
on
him
according
to
the
covenant
of
grace
offered
in
him
,
if
he
do
not
look
back
on
this
operation
of
God
drawing
him
to
Christ
,
and
upon
his
own
act
of
coming
unto
Christ
,
by
the
draught
of
Gods
Spirit
,
what
wonder
he
do
not
reckon
himself
among
believers
,
albeit
he
be
in
Gods
account
one
of
that
number
?
And
when
the
holy
Spirit
hath
kindled
in
him
not
only
a
purpose
of
new
obedience
,
but
also
a
begun
endeavour
to
live
holily
,
justly
and
soberly
,
if
he
do
not
observe
and
acknowledge
these
operations
of
Gods
Spirit
making
him
to
bring
forth
these
acts
,
what
wonder
that
this
mistake
and
inconsideration
do
open
a
door
to
disquietnesse
and
doubting
,
whether
he
be
in
the
state
of
grace
or
not
?
4.
For
removing
this
cause
of
disquietnesse
,
the
afflicted
person
must
beware
that
he
passe
not
sentence
of
Gods
dispensation
towards
him
,
according
to
the
tentations
and
suggestions
of
Sathan
,
nor
yet
according
to
the
opinion
which
his
Pastor
or
friend
may
have
of
him
,
judging
somewhat
uncharitably
of
him
,
upon
sinister
suspicions
:
neither
let
him
stand
to
the
suspicions
of
his
own
incredulous
heart
;
but
let
him
consider
what
the
Word
of
the
Lord
hath
said
of
the
person
in
whom
these
three
,
grace●
do
concur
,
to
wit
,
1.
the
sense
of
sin
and
inability
to
help
our selves
;
2.
flying
unto
Christ
for
relief
from
sin
and
misery
;
and
,
3.
some
measure
of
upright
purpose
and
endeavour
to
serve
God
in
new
obedience
;
for
of
such
saith
the
Apostle
,
Phil.
3.
3
We
are
the
Circumcision
or
true
Israelits
,
who
have
no
confidence
in
the
flesh
,
but
rejoyce
in
Iesus
Christ
,
and
worship
God
in
the
spirit
.
Let
him
therefore
esteem
the
discovery
of
his
sinfull
and
wretched
estate
in
himself
to
be
the
very
fruit
of
the
eye-salve
and
work
of
the
Spirit
bestowed
on
him
by
Christ
,
and
let
him
esteem
his
hearty
consent
given
to
the
covenant
of
grace
and
reconciliation
,
to
be
the
undoubted
act
of
saving
faith
.
For
,
hearty
consent
to
the
offer
of
grace
in
Jesus
Christ
,
presuppones
,
first
,
that
the
person
sees
no
standing
for
him
by
the
law
or
covenant
of
works
,
but
is
beaten
from
all
confidence
in
himself
,
and
made
to
believe
and
subscribe
the
righteous
sentence
of
the
law
against
himself
to
the
praise
of
Gods
truth
and
justice
.
Secondly
,
it
imports
the
mans
believing
the
testimony
which
God
hath
given
of
Christ
Jesus
,
to
wit
,
that
God
hath
made
a
gift
of
life
eternall
to
the
soul
that
hungereth
and
thristeth
for
righteousnesse
,
and
that
this
life
is
in
his
Son
;
yea
it
imports
the
mans
receiving
and
embracing
of
Christ
offered
in
the
Gospel
.
Thirdly
,
it
importeth
,
that
the
consenter
to
the
covenant
of
grace
as
he
hath
renounced
confidence
in
his
own
works
,
So
he
hath
given
up
himself
to
God
,
to
live
by
the
grace
of
Jesus
Christ
unto
eternall
life
.
Now
if
the
afflicted
shall
reflect
upon
these
two
operations
of
the
holy
Ghost
,
making
him
humble
in
the
sense
of
sin
,
heartily
to
receive
Christ
Jesus
for
his
relief
,
and
withall
do
observe
an
unfained
purpose
and
begun
endeavour
to
live
more
holily
and
fruitfully
by
the
grace
and
furniture
of
Christ
,
howsoever
he
labour
under
many
infirmities
,
not
only
is
he
undoubtedly
a
new
creature
,
but
also
by
observing
the
foresaid
evidence
thereof
,
may
conclude
,
that
God
hath
begun
a
good
work
of
grace
in
him
,
and
so
shall
this
first
cause
of
disquietnesse
be
removed
.
5.
Another
cause
of
disquietnesse
is
,
or
may
be
this
,
if
the
afflicted
,
after
examination
of
the
work
of
grace
in
himself
,
being
convinced
of
his
blessed
estate
and
confirmed
by
present
sense
of
Gods
love
shed
abroad
in
his
heart
,
do
not
hold
fast
his
estimation
of
Gods
work
in
himself
longer
then
the
sensible
comfort
thereof
remaineth
with
him
,
but
either
doth
retreat
his
judgment
of
his
blessed
estate
,
or
doth
not
defend
his
right
,
doth
not
resist
Sathan
by
being
stedfast
in
the
faith
,
no
wonder
his
disquietnesse
and
dejection
of
courage
return
upon
him
.
6.
For
removing
of
this
cause
of
disquietnesse
,
let
the
afflicted
consider
,
that
spiritual
consolation
,
and
sensible
feeling
of
Gods
favour
,
is
granted
to
Gods
children
to
make
them
stedfast
in
the
faith
of
Gods
grace
toward
them
,
when
sensible
comfort
is
with-drawn
,
and
when
they
are
put
to
the
tryal
and
exercise
of
their
faith
,
under
trouble
and
temptations
.
And
therefore
,
when
the
afflicted
,
once
being
made
clear
of
his
interest
in
Christ
,
and
of
his
keeping
on
him
the
yoke
of
Christ
,
doth
find
a
change
in
his
condition
,
let
him
presently
humble
himself
before
God
,
in
acknowledgment
of
the
power
of
the
body
of
sin
in
himself
,
and
of
whatsoever
evil
fruit
it
hath
brought
forth
,
whereby
he
hath
procured
the
change
of
his
own
comfortable
condition
;
and
let
him
〈◊〉
the
acts
of
his
repentance
and
of
his
〈◊〉
in
Christ
,
striving
against
all
temptations
for
the
〈◊〉
once
given
to
him
,
and
disputing
for
his
right
and
interest
unto
Gods
grace
in
Christ
,
that
he
may
with
patience
obtain
the
victory
over
his
temptation
,
and
be
able
,
not
only
with
D●vid
to
charge
his
own
soul
to
trust
in
God
,
the
help
and
health
of
his
countenance
,
Ps.
42.
and
43.
but
also
to
glory
with
the
Apostle
,
and
to
say
,
2
Tim.
1.
22.
I
know
whom
I
have
believed
,
and
I
am
perswaded
,
that
he
is
able
to
keep
that
which
I
have
committed
unto
him
against
that
day
.
And
so
may
the
second
cause
of
disquietnesse
be
removed
.
7.
A
third
cause
of
disquietnesse
is
,
or
may
be
,
this
,
if
a
sincere
convert
,
finding
himself
come
short
both
of
his
purpose
and
hope
of
making
progresse
in
the
course
of
new
obedience
and
reformation
of
heart
and
conversation
,
shall
,
in
〈◊〉
of
being
more
humbled
and
beaten
more
out
of
confidence
in
his
own
strength
and
works
and
in
〈◊〉
of
laying
〈◊〉
hold
on
the
imputed
righteousnesse
〈…〉
,
discouragement
,
and
so
open
a
〈…〉
calling
his
own
conversion
in
question
.
In
this
case
,
the
〈…〉
of
the
true
convert
is
augmented
,
by
reason
of
the
conscience
of
his
sincerity
in
his
couversion
,
wherein
he
renounced
the
love
and
service
of
all
sin
,
renounced
all
confidence
in
his
own
worth
or
works
,
did
flye
unto
the
grace
offered
in
Christ
,
and
received
him
heartily
,
and
purposed
●onestly
to
serve
God
thereafter
in
newnesse
of
life
,
which
maketh
him
say
in
himself
,
I
can
never
put
repentance
from
dead
works
,
and
faith
in
Christ
,
and
purpose
of
new
obedience
more
sincerely
in
exercise
,
then
I
have
done
;
and
now
,
seing
I
come
short
of
my
purpose
and
hope
of
profiting
and
can
never
more
sincerely
repent
of
sin
or
believe
in
Christ
then
I
have
done
,
have
I
not
just
cause
of
doubting
of
my
estate
and
of
discouragment
and
disquietnesse
.
8.
For
removing
this
cause
of
disquietnesse
,
let
the
afflicted
consider
first
,
that
there
is
a
great
difference
between
purpose
and
practice
.
A
holy
and
sincere
purpose
o●t
times
cometh
short
in
practice
;
for
,
the
Apostle
saith
,
Rom.
7
18.
To
will
is
present
with
me
,
but
how
to
perform
that
which
is
good
,
I
find
not
.
The
inlake
here
is
of
strength
to
perform
,
and
not
in
the
sincerity
of
the
will
and
purpose
.
Secondly
,
let
him
consider
,
that
there
is
a
difference
between
the
consent
of
a
well-informed
conscience
to
the
discharge
of
holy
duties
,
and
the
practical
coming
up
of
the
not
well-reformed
heart
,
unto
the
actual
discharge
of
those
duties
;
for
oft-times
the
heart
is
like
a
deceitfull
bow
,
that
disappointeth
the
archer
;
therefore
,
let
not
the
afflicted
deny
the
sincerity
of
his
purpose
,
but
let
him
be
humbled
for
the
corruption
of
his
heart
,
which
hath
not
answered
his
purpose
and
expectation
.
Thirdly
,
let
not
the
afflicted
think
,
that
he
hath
so
fully
renounced
all
confidence
in
his
own
works
as
he
conceived
:
we
may
be
clearly
convinced
not
to
lean
to
our
own
righteousnesse
,
and
so
more
easily
in
our
judgment
renounce
all
confidence
in
our
good
behaviour
;
but
the
dregs
of
the
sin
of
misbelieving
Jews
is
not
easily
purged
out
of
us
,
wherein
they
went
about
to
establish
their
own
righteousnesse
,
and
did
not
submit
themselves
to
the
righteousnesse
of
faith
,
Rom.
9.
and
,
10.
3.
As
he
therefore
,
who
denyeth
,
that
he
leaneth
his
weight
on
his
staff
and
yet
falleth
to
the
ground
when
his
staff
doth
slide
,
is
found
to
have
leaned
more
weight
on
his
staff
then
he
pretended
;
So
he
is
found
to
have
leaned
too
much
weight
upon
his
own
works
,
who
is
cast
down
,
because
his
performances
are
not
answerable
to
his
purpose
and
hopes
.
Humbled
indeed
he
ought
to
be
,
and
to
lament
his
misery
under
the
body
of
death
,
but
not
be
so
dejected
and
discouraged
,
as
to
loose
or
s●cken
his
grips
of
the
covenant
of
Grace
;
especially
when
he
doth
consider
,
that
the
Lord
,
by
this
experience
of
his
own
weaknesse
,
is
teaching
him
thereafter
to
have
a
more
high
estimation
,
and
make
better
use
,
of
Christs
imputed
righteousnesse
,
and
to
lean
lesse
to
his
own
purposes
,
and
promises
,
and
inherent
righteousnesse
,
that
so
he
may
draw
more
ability
from
Christ
by
faith
,
to
bring
forth
better
fruits
:
for
without
me
,
saith
Christ
,
you
can
do
nothing
,
Joh.
15.
5.
Last
of
all
,
let
him
neither
say
nor
think
,
that
he
cannot
put
forth
any
act
of
repentance
or
saith
,
or
purpose
of
amendment
of
life
,
more
sincerely
then
he
hath
done
;
for
,
no
man
hath
attained
such
a
measure
of
sincerity
in
the
discharge
of
any
act
of
saving
grace
,
but
there
is
room
for
him
to
receive
a
greater
measure
both
of
activity
and
sincerity
in
acting
,
then
he
hath
attained
already
:
but
rather
let
him
examine
more
narrowly
,
and
find
out
the
corrupt
inclination
of
the
heart
to
lean
to
its
own
inherent
righteousnesse
,
and
difficulty
of
subjecting
it self
wholly
to
the
righteousnesse
of
●aith
,
and
sanctification
through
faith
in
Christ
;
for
,
this
doth
the
Apostle
teach
us
to
do
,
Philip.
3.
12
,
13
,
14.
he
did
not
think
himself
already
perfect
,
but
reached
himself
forth
to
those
things
which
were
before
him
,
pressing
toward
the
mark
for
the
prize
of
the
high
calling
of
God
in
Christ
Jesus
.
And
the
end
of
the
pressing
of
the
Law
is
,
that
sin
may
be
the
more
clearly
discovered
;
that
as
sin
hath
reigned
unto
death
,
even
so
might
grace
reign
through
Christ
Jesus
our
Lord
,
R●m.
5.
20
,
21.
9.
The
fourth
cause
of
disquietnesse
is
,
or
may
be
,
this
,
if
the
true
conv●rt
,
being
frequently
convinced
of
the
manifold
deceits
of
the
heart
,
for
this
cause
shall
begin
to
call
in
question
all
the
work
of
grace
in
himself
:
which
inconvenience
doth
flow
from
his
not
putting
difference
between
the
true
consent
of
the
heart
unto
the
covenant
of
Grace
and
acts
of
holinesse
,
in
so
far
as
the
heart
is
renewed
on
the
one
hand
,
and
the
doubting
or
hesitation
of
the
heart
,
in
as
far
as
it
is
not
purged
from
the
relicts
of
incredulity
and
backwarddesse
unto
godlinesse
on
the
other
hand
;
or
,
because
he
puts
no
difference
between
the
effects
of
renewing
grace
,
and
the
effects
of
in-dwelling
sin
in
himself
,
both
of
them
putting
forth
their
power
in
the
self
same
actions
:
for
,
if
this
difference
shall
not
be
observed
,
and
sentence
so
given
,
as
that
which
is
in
the
renewed
man
be
absolved
and
commended
,
and
that
which
flowes
from
indwelling
sin
be
disallowed
and
condemned
,
without
prejudice
to
any
good
,
which
shall
be
found
in
the
renewed
man
,
it
is
impossible
that
the
conscience
can
be
quiet
,
or
that
any
good
action
of
the
Saints
can
be
approven
,
by
reason
of
sin
in
us
;
for
,
the
evil
which
we
would
not
,
shall
be
found
in
us
,
as
is
clear
in
the
Apostles
censure
of
himself
,
Rom.
7.
15.
to
20.
10.
For
removing
this
fourth
cause
of
disquietnesse
,
let
the
afflicted
learn
so
to
observe
the
inlakes
and
sinfull
imperfections
and
pollutions
of
his
best
works
,
as
he
observe
also
that
which
is
good
in
his
actions
,
that
of
the
good
he
may
make
thankfull
confession
unto
God
,
and
pray
for
the
increase
thereof
;
and
of
the
inlakes
and
pollutions
of
his
works
,
he
may
make
confession
also
,
and
be
humbled
for
them
,
and
flye
to
the
unsported
righteousness
of
Christ
,
and
to
the
founta
in
opened
up
in
his
house
for
sin
and
uncleannesse
,
Zech.
13.
1.
This
wisdom
is
taught
us
in
the
example
of
the
father
of
the
child
possessed
with
a
dumb
and
deaf
spirit
,
crying
out
and
saying
with
tears
,
Lord
,
I
believe
,
help
thou
my
unbelief
,
Mark
,
9.
24.
he
maintains
the
begun
work
of
faith
in
himself
,
and
confesseth
the
evil
he
found
in
himself
,
and
flyeth
by
prayer
to
Christ
to
help
him
.
11.
The
fifth
cause
of
disquie●nesse
is
,
or
may
be
this
,
if
the
true
convert
suspen●
the
absolution
of
his
own
faith
and
fruits
thereof
from
being
hypocritical
and
counterfeit
,
untill
he
find
himself
freed
from
disquietnesse
,
and
do
injoy
peace
and
tranquillity
of
mind
,
which
he
doth
apprehend
should
alwayes
accompany
sound
,
sincere
and
unfained
faith
,
and
on
this
ground
he
esteemeth
that
faith
only
to
be
true
faith
,
which
hath
overcome
all
doubtings
,
and
now
being
victorious
,
bringeth
peace
and
quietnesse
with
it
;
and
that
faith
which
is
tossed
,
or
troubled
with
doubtings
,
he
thinketh
may
justly
be
suspected
of
unsoundnesse
,
as
if
tentation
to
doubting
,
were
a
sufficient
reason
to
make
a
question
of
the
sincerity
of
believing
:
or
as
if
it
were
a
sufficient
reason
for
a
man
to
call
his
faith
in
question
,
whether
it
be
true
faith
or
not
,
because
Sathan
calleth
it
in
question
:
for
if
this
were
a
sufficient
reason
to
question
a
work
or
act
of
grace
in
a
man
,
no
work
of
grace
,
nor
no
point
of
true
religion
,
should
be
holden
for
sound
and
true
,
because
Sathan
never
ceaseth
to
calum●iat
and
quarrel
the
truth
,
both
of
Gods
Word
and
working
,
for
he
was
so
malicious
and
impudent
as
to
question
Christ
,
If
thou
be
the
Son
of
God
,
Mat.
4.
3.
12.
For
removing
of
this
cause
of
disquietnesse
,
let
the
afflicted
consider
,
first
,
that
the
assaults
of
the
enemy
do
neither
diminish
the
worth
,
nor
the
estimation
of
faith
;
for
,
faith
fighting
,
is
no
lesse
solid
and
sound
in
the
time
of
battel
,
then
it
is
after
victory
,
standing
victorious
.
2.
Let
him
consider
that
we
are
called
to
a
warfare
,
not
only
against
flesh
and
blood
,
but
also
against
principalities
and
powers
and
spiritual
wickednesses
Ephes.
6.
and
that
we
may
not
promise
to
our selves
,
freedom
or
exemption
from
Sathans
throwing
fiery
darts
at
us
,
●o
long
as
we
live
,
as
the
Apostle
doth
warn
us
,
Ephes.
5.
Let
him
consider
thirdly
,
that
objections
and
questions
,
moved
against
the
converts
faith
,
are
rather
a
token
of
the
sincerity
thereof
,
then
a
reason
for
bringing
it
in
question
:
for
,
the
Pirat
Sathan
can
discern
well
enough
between
an
empty
vessel
and
a
ship
loadened
with
precious
wares
,
and
useth
to
set
upon
the
rich
ship
,
that
he
may
spoil
it
,
if
he
can
,
of
that
most
precious
faith
,
and
not
trouble
himself
to
molest
a
secure
presumptuous
person
,
lest
he
should
waken
him
,
by
such
means
,
out
of
his
dream
,
and
chase
him
unto
God
.
But
as
for
a
man
that
is
already
fled
from
him
and
turned
to
God
by
faith
in
Christ
,
he
will
not
fail
to
follow
the
chase
,
that
if
he
cannot
bring
him
back
,
yet
he
may
vex
him
and
dog
him
at
the
heels
till
his
entry
in
heaven
.
Fourthly
,
let
him
consider
,
that
the
Lord
useth
to
suffer
Sathan
to
trouble
the
believer
with
suggestions
to
waken
his
faith
,
of
set
purpose
to
teach
the
believer
to
fight
his
battels
,
and
by
frequent
exercises
to
be
purified
more
and
more
,
like
gold
or
silver
put
oft-times
in
the
furnace
,
yea
,
and
that
the
wrestler
may
be
made
valiant
in
fight
,
Heb.
11.
34.
whereupon
the
afflicted
must
be
exhorted
not
only
to
take
courage
and
to
despise
the
malice
of
the
adversary
,
but
also
to
rejoyce
when
he
doth
meet
with
manifold
tentations
(
as
we
are
charged
,
Iam.
1.
2.
)
because
of
the
fruit
following
by
Gods
blessing
on
such
exercise
.
And
to
this
end
,
let
him
put
on
the
whole
armour
of
God
,
that
when
he
hath
resisted
and
overcome
one
tentation
,
he
may
stand
and
resist
another
,
Ephes.
6.
13.
The
sixth
cause
of
disquietnesse
,
is
,
or
may
be
this
,
if
the
true
convert
do
not
distinguish
,
but
confound
,
the
peace
he
hath
with
God
,
and
the
peace
he
hath
in
his
conscience
;
if
he
do
not
distinguish
but
confound
peace
with
God
and
rest
from
assaults
of
the
〈◊〉
;
if
he
do
not
distinguish
,
but
confound
,
peace
of
mind
,
and
peace
of
conscience
;
if
he
do
not
distinguish
and
put
a
due
difference
between
these
sorts
of
peace
,
he
cannot
choose
but
be
disquieted
,
by
susp●●ting
his
peace
,
with
God
,
because
he
hath
not
rest
nor
peace
from
Sathans
assaults
;
he
cannot
eshew
disquietnesse
,
when
he
conceives
that
his
peace
with
God
is
dissolved
,
when
trouble
ariseth
in
his
own
conscience
.
And
no
wonder
he
be
disquieted
when
he
apprehendeth
every
perturbation
of
his
mind
to
be
a
breach
of
peace
with
God
,
or
with
his
own
conscience
.
14.
For
removing
of
this
cause
of
disquietnesse
,
the
afflicted
must
consider
,
first
,
that
peace
with
God
,
doth
follow
immediatly
upon
an
humbled
sinners
flying
to
Christ
,
and
embracing
the
offer
of
reconciliation
with
God
in
Christ
,
when
,
in
the
mean
time
,
the
conscience
possibly
may
be
going
on
pursuing
the
convert
with
challenges
for
all
sort
of
sin
and
guiltinesse
;
for
he
that
is
fled
to
Christ
by
faith
,
is
justified
,
and
being
justified
by
faith
,
he
hath
peace
with
God
,
granted
,
decreed
,
pronounced
in
his
favours
,
and
registrat
in
the
Court-book
of
the
Evangel
,
albeit
possibly
the
absolved
convert
,
hath
not
drawn
forth
the
extract
of
the
decreet
,
nor
considered
it
,
when
he
hath
read
it
,
nor
applied
the
same
to
himself
according
as
the
general
sentence
giveth
him
warrand
.
Therefore
,
the
humbled
sinner
,
fled
unto
Christ
,
and
engaged
heartily
to
his
service
,
must
not
take
heed
so
much
to
what
his
sickly
,
and
not
clearly
informed
conscience
doth
say
,
as
to
what
God
,
who
is
greater
then
the
conscience
,
and
giveth
order
and
rule
to
the
conscience
,
doth
say
to
such
a
poor
soul
fled
unto
Christ
.
Secondly
,
let
him
consider
,
that
his
peace
is
not
●arred
with
God
,
by
Sathans
warring
against
him
;
for
,
peace
with
God
,
standeth
well
with
warr
against
all
spiritual
enemies
:
and
therefore
the
lesse
rest
he
hath
from
Sathans
trouble
and
molestation
,
let
him
be
the
more
confident
of
his
peace
with
God
,
whose
battels
he
is
fighting
against
Sathan
.
Thirdly
,
let
him
consider
,
that
perturbation
of
mind
,
doth
neither
hinder
peace
with
God
,
nor
peace
of
conscience
:
for
the
mind
and
thoughts
of
a
man
,
for
many
reasons
may
be
troubled
and
disquieted
,
when
peace
with
God
and
peace
of
conscience
are
setled
and
established
:
for
,
when
the
mind
is
troubled
,
and
tempted
to
anxiety
,
the
Apostle
sheweth
how
to
remove
the
perturbation
of
the
mind
,
and
setle
the
peace
of
conscience
also
,
Phil.
4.
6
,
7.
Be
carefull
,
saith
he
,
or
anxious
,
for
nothing
,
but
in
every
thing
by
prayer
and
supplication
with
thanks
giving
,
let
your
requests
be
made
manifest
to
God
,
and
the
peace
of
God
which
passes
all
understanding
shall
keep
your
hearts
and
minds
through
Christ
Iesus
.
And
in
his
own
experience
he
lets
us
see
the
difference
of
perturbation
of
mind
,
from
peace
with
God
and
the
conscience
also
,
2
Cor.
7.
5
,
6.
When
we
were
come
into
Macedonia
,
our
flesh
had
no
rest
,
but
we
were
troubled
on
every
side
,
without
were
fightings
,
within
were
fears
;
neverthelesse
,
God
that
comforteth
these
that
are
cast
down
,
comforted
us
in
the
coming
of
Titus
:
So
also
,
2
Cor.
2.
12
,
13
,
14.
15.
The
seventh
cause
of
disquietnesse
,
is
,
or
may
be
this
,
if
the
true
convert
be
either
ignorant
or
forgetfull
of
the
way
of
obtaining
,
maintaining
,
repairing
and
recovering
the
true
peace
of
God
in
himself
,
and
of
the
change
of
Gods
dispensation
toward
his
children
which
is
common
;
through
many
tribulations
God
doth
bring
his
own
to
heaven
.
Sometime
he
shews
them
his
countenance
in
a
comfortable
providence
,
sometime
he
hides
his
face
,
but
doth
not
change
his
love
toward
them
,
Psal.
30.
7.
Thou
hidest
thy
face
,
saith
David
,
and
I
was
troubled
,
but
here
was
his
wisdom
,
he
went
the
straight
way
to
recover
his
peace
,
I
cryed
to
thee
,
O
Lord
,
and
unto
the
Lord
made
I
my
supplication
,
and
his
mourning
was
turned
into
dauncing
,
Psal.
30.
7
,
8.
to
the
end
.
But
many
weak
converts
are
not
so
wise
,
who
by
their
inconfiderat
courses
do
cast
themselves
in
fears
,
jealousies
and
suspicions
,
both
of
Gods
love
to
them
and
of
their
own
interest
in
him
:
when
they
misse
felt
consolations
they
fall
to
quarrel
their
right
.
And
if
they
resolve
to
have
their
condition
helped
,
they
prescribe
their
own
time
,
way
and
measure
,
and
nothing
can
satisfie
them
till
they
recover
possession
of
lost
sense
,
with
the
Spouse
,
Cant.
2.
5.
Stay
me
with
stagons
,
comfort
me
with
aples
(
saith
she
)
for
I
am
sick
of
love
.
It
is
true
,
sometime
God
doth
coudescend
to
their
passionat
put
suit
of
comfort
,
but
their
not
believing
,
in
the
mean
time
,
and
their
hasting
to
have
their
condition
altered
,
before
patience
hath
wrought
the
perfect
work
,
is
not
to
be
commended
or
approven
.
16.
For
removing
this
cause
of
disquietnesse
,
let
the
afflicted
consider
,
first
,
that
the
Lord
neither
sheweth
his
loving
countenance
to
the
weak
disciple
,
nor
hideth
it
from
him
,
but
out
of
love
;
he
neither
corrrecteth
nor
comforte●h
him
,
but
out
of
love
;
I
am
the
Lord
and
change
not
saith
he
sensible
3.
6.
Therefore
you
sons
of
Jacob
are
not
consu●●●d
.
If
he
give
consolation
sensibly
,
it
is
to
confirm
their
weak
saith
,
by
〈◊〉
experience
of
the
fruit
of
believing
in
him
,
and
if
he
withdraw
his
consolation
,
it
is
that
he
may
excercise
their
faith
,
and
train
them
to
bel●●ve
his
Word
without
a
sensible
pawn
for
it
:
And
therefore
,
for
removing
,
this
cause
of
disquietnesse
,
by
all
〈◊〉
let
the
afflicted
beware
to
mis-construst
the
Lords
d●aling
,
but
let
him
strive
against
all
suggestions
of
Sathan
.
or
〈◊〉
own
misbelieving
heart
,
and
entertain
friendly
〈◊〉
of
God
;
for
a
true
friend
,
or
father
when
they
give
them
beter
,
will
take
it
for
no
small
〈…〉
or
fatherly
affection
to
〈…〉
Physicians
and
〈…〉
from
their
Patients
,
〈…〉
potions
,
when
they
〈◊〉
and
carve
and
〈…〉
they
are
exponed
to
aim
at
the
〈…〉
,
much
more
should
every
man
,
whatsoever
dispensation
of
God
he
meet
with
,
give
a
good
costruction
of
his
working
.
Secondly
,
let
him
consider
,
that
the
Lord
hath
his
own
way
and
order
of
working
;
first
,
he
discovereth
sin
and
misery
and
weaknesse
in
the
creature
,
and
after
that
he
discovereth
his
grace
,
mercy
and
power
in
Christ
to
relieve
;
first
,
he
humbleth
,
and
then
listeth
up
;
first
,
he
woundeth
,
and
then
he
healeth
;
first
,
he
smiteth
,
and
then
bindeth
up
;
first
he
bringeth
down
to
death
,
and
then
restoret●●unto
life
,
H●s
.
6.
1.
and
,
Ps.
9.
3.
and
therefore
,
let
the
afflicted
be
h●mbled
under
the
sense
of
apprehended
ca●ses
of
hi●
disquietnesse
,
and
seek
of
God
the
restoring
of
wha●
is
lost
or
wanting
,
and
the
healing
of
the
wound
in●●●ted
,
in
due
order
.
Now
Gods
order
is
this
,
he
will
,
fi●
,
have
the
Law
magnified
,
and
his
Justice
acknowle●ed
by
all
afflicted
sinners
,
even
by
them
who
are
in
th●tate
of
Grace
,
and
are
not
under
the
covenant
or
cuse
of
the
Law
,
to
whom
notwithstanding
the
Law
mus●till
be
a
pedagogue
to
lead
them
to
Christ
;
and
w●n
the
Lords
Justice
is
acknowledged
,
and
all
fretting
●d
murmuring
against
his
dealing
stopped
,
then
come●
,
in
the
next
place
,
the
discovery
of
grace
in
Christ●
for
,
since
the
fall
of
Adam
,
God
hath
alwayes
been
i●
Christ
,
going
about
to
reconcile
the
world
to
himself
not
imputing
their
transgressions
to
them
,
2
Cor.
5.
19.
And
when
God
hath
drawn
the
sinner
by
faith
to
the
Mediator
Christ
,
God
incarnat
,
then
there
is
a
matrimonial
contract
made
betwixt
God
in
Christ
reconciled
and
the
believer
,
and
an
union
between
Christ
and
the
believer
in
a
judicial
maner
;
and
so
the
believer
is
made
to
have
a
right
unto
Christs
person
,
according
to
that
of
the
Spouse
,
Cant.
2.
16.
My
beloved
is
mine
,
and
I
am
his
.
And
by
this
means
also
,
the
believer
is
made
to
have
right
unto
Christs
purchase
and
benefits
,
and
to
communion
with
him
and
his
Saints
,
as
the
Apostle
teacheth
us
,
Rom.
32.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
And
after
right
given
to
the
believer
,
in
due
time
the
Lord
giveth
and
reneweth
the
earnest-penny
of
the
inheritance
,
Ephes.
1.
13.
In
whom
also
ye
were
sealed
with
that
holy
spirit
of
promise
,
who
really
reneweth
the
believer
and
giveth
him
peace
,
joy
,
consolation
,
strength
and
other
gifts
of
grace
,
with
an
ebbing
and
flowing
thereof
in
the
sense
and
feeling
of
the
believer
,
as
may
best●erve
the
good
of
the
believer
,
and
glory
of
God
●gracious
dispensation
:
and
therefore
,
Thirdly
,
let
the
afflected
person
,
whatsoever
crossedispensati●n
he
me●
with
,
whatsoever
distemper
of
soul
he
〈◊〉
into
,
v●a●soever
grace
or
measure
of
grace
he
miss●●
or
co●●eth
short
of
,
seek
his
relief
in
Gods
order
;
〈◊〉
is
to
say
,
let
him
justifie
the
Lords
wisdom
and
j●ice
,
humble
himself
under
his
mighty
hand
,
renew●e
acts
of
repentance
in
humility
,
turn
his
face
to
〈◊〉
Christ
by
the
renewed
acts
of
faith
in
him
,
lay
h●d
on
his
right
unto
Christs
person
and
benefits
,
that
●●may
●om
to
the
sensible
feeling
of
what
he
hath
right
●to
by
the
covenant
of
Grace
.
And
whatsoever
dects
,
transgressions
,
temptations
unto
discouragment
and
●isbelief
,
do
brangle
his
confidence
,
let
them
humble
himself
indeed
,
but
so
as
they
do
not
drive
him
from
that
Covenant
,
but
be
made
use
of
as
spurres
,
and
forcible
motives
to
lay
the
faster
hold
on
Christ
and
his
infinit
grace
contracted
in
that
Covenant
.
17.
The
eight
cause
of
disquietnesse
,
is
,
or
may
be
this
,
if
the
true
convert
,
daily
lamenting
his
own
sinfulnesse
,
and
daily
troubled
with
suspicion
of
his
own
blessed
estate
,
by
reason
of
his
felt
mani●old
corruptions
shall
meet
either
with
the
calum●ies
of
men
,
or
co●forters
like
Iob's
friends
,
who
in
stead
of
healing
his
wounds
in
his
affliction
,
shall
foster
his
suspicion
of
his
estate
by
uncharitable
censure
of
the
poor
mans
complaint
of
himself
;
in
this
case
,
if
the
aff●cted
do
not
maintain
his
righteousnesse
by
●aith
in
Christ
,
as
Iob
did
,
and
his
upright
endeavour
to
please
God
,
which
is
manifest
by
his
daily
godly
grief
for
his
short
coming
in
his
aimed-at
holinesse
,
no
wonder
he
be
disquieted
.
18.
For
removing
of
this
cause
,
let
the
afflicted
consider
and
distinguish
what
is
right
in
him
,
and
what
is
wrong
,
and
beware
to
confound
these
.
For
example
,
1.
This
is
right
,
that
he
doth
not
lean
to
the
worth
of
his
own
works
,
nor
is
puffed
up
with
a
vain
conceit
of
himself
before
God
.
2.
That
he
is
sensible
of
his
sinfull
imperfections
and
corruptions
,
and
of
the
bitter
root
of
original
sin
in
him
.
3.
It
is
right
in
him
also
,
that
he
aimeth
toward
perfection
,
forgetting
what
is
behind
,
and
pressing
toward
the
mark
and
prize
of
his
calling
.
But
this
is
wrong
in
him
,
1.
that
he
fostereth
suspicions
unjustly
of
his
own
blessed
estate
.
2.
That
he
doth
not
observe
the
work
of
Gods
grace
in
himself
so
carefully
as
he
observeth
his
imperfections
and
corruptions
.
3.
That
he
doth
not
so
much
the
more
make
use
of
Christs
imputed
righteousnesse
,
as
he
findeth
the
imperfection
of
his
own
inherent
righteousnesse
.
4.
That
he
measureth
Gods
estimation
of
him
,
according
to
the
estimation
he
hath
of
himself
,
when
indeed
God
in
Scripture
doth
shew
no
lesse
approbation
of
him
in
his
wrestleing
,
then
he
doth
in
the
time
of
his
victory
and
quiet
condition
.
5.
That
he
doth
not
observe
the
difference
of
the
way
he
doth
walk
into
which
is
good
,
from
the
flidings
,
imperfections
,
errors
and
mistakes
in
particular
actions
and
passages
in
that
way
.
6.
That
he
doth
lay
more
weight
oft-times
upon
the
judgment
of
mistaking
spectators
of
his
course
,
then
he
hath
reason
to
do
,
and
doth
not
take
heed
to
the
sentence
of
the
Lord
in
the
Gospel
,
concerning
the
poor
in
spirit
,
the
contrite
,
the
meek
and
lowly
disciple
.
These
things
let
the
afflicted
consider
and
make
good
use
thereof
,
for
his
encouragment
in
the
way
of
new
obedience
.
19.
The
ninth
cause
of
disquietnesse
is
,
or
may
be
,
this
,
if
the
true
convert
be
not
acquainted
with
living
by
faith
;
for
there
are
many
honest
and
tender-hearted
converts
,
who
,
in
the
sense
of
their
sins
,
are
fled
unto
Christ
,
resolved
never
to
depart
from
him
,
and
carefull
to
lead
a
blamelesse
life
,
who
notwithstanding
,
whensoever
they
meet
with
changes
of
dispensation
,
with
variety
of
temptations
,
fresh
feeling
of
the
power
of
sin
in
themselves
,
or
any
crosse
bodily
or
spiritual
,
are
disquieted
and
cast
in
suspicion
of
their
state
:
and
albeit
they
neither
will
give
over
to
follow
after
Christ
,
nor
will
God
suffer
them
to
perish
,
yet
they
make
themselves
an
uncomfortable
and
miserable
life
,
by
their
leaning
to
present
sense
and
feeling
,
when
they
should
remember
the
saying
of
the
Apostle
(
2
Cor.
5.
7.
we
walk
not
by
sight
but
by
faith
)
they
are
cast
down
,
do
mourn
and
complain
,
because
it
is
not
with
them
as
they
would
,
and
are
most
part
male-content
with
their
lot
,
frequently
regrating
unto
God
their
wants
and
imperfections
,
and
seldom
are
they
praising
or
thanking
God
for
what
they
have
gotten
of
him
.
20.
For
removing
this
cause
,
let
the
afflicted
,
first
,
consider
what
the
Apostle
speaketh
to
the
afflicted
Hebrews
,
Heb.
10.
36.
ye
have
need
of
patience
,
that
when
ye
have
done
the
will
of
God
ye
may
receive
the
promise
;
for
yet
a
little
while
,
and
he
that
will
come
,
shall
come
,
and
will
not
tarry
.
Now
,
the
just
man
shall
live
by
faith
,
saith
he
.
Secondly
,
let
him
consider
,
that
to
live
by
faith
,
doth
require
these
six
duties
,
1.
That
we
renounce
our
own
corrupt
reason
and
sense
,
lest
we
count
that
to
be
our
life
which
may
be
seen
or
felt
,
or
that
which
may
be
altered
and
changed
,
but
reckon
that
to
be
our
life
,
which
is
hid
with
God
in
Christ
,
and
shall
be
revealed
at
the
glorious
coming
of
our
Lord
.
2.
That
the
covenant
of
grace
,
and
rich
promises
of
the
Gospel
be
esteemed
of
us
as
our
meet
and
drink
,
whereby
our
hearts
may
be
sustained
in
all
adversity
,
and
our
hope
upholden
in
patience
through
the
comfort
of
the
Scriptures
.
3.
That
we
make
use
of
all
Gods
benefits
bestowed
upon
us
by
vertue
of
that
new
right
made
unto
us
in
Christ
for
being
partakers
thereof
.
4.
That
in
all
our
actions
we
implore
and
seek
our
strength
from
Christ
,
and
give
him
thanks
for
the
measure
whatsoever
he
bestoweth
.
So
did
the
Apostle
live
,
Gal.
2.
20.
The
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
Son
of
God
.
5.
That
we
rejoyce
and
glory
more
in
Christ
Jesus
in
the
midst
of
trouble
,
then
we
grieve
for
our
troubles
whatsoever
,
whereby
as
with
a
sharp
pinsell
,
he
is
drawing
in
us
the
lineaments
of
his
own
Image
and
conformity
with
himself
;
So
did
the
Saints
,
Rom.
5.
3
,
4
,
5.
Last
of
all
,
to
live
by
faith
,
requireth
that
in
every
condition
we
should
keep
faith
and
a
good
conscience
in
Christ
Jesus
,
and
esteem
our selves
blessed
of
the
Lord
,
albeit
we
be
tossed
with
troubles
immediatly
sent
from
God
to
exercise
us
,
albeit
we
do
fall
in
manifold
tentations
,
be
assaulted
with
doubtings
,
and
persecuted
unjustly
by
men
:
for
,
it
should
and
may
suffice
a
believer
in
Christ
,
if
he
be
not
distressed
,
albeit
he
be
troubled
on
every
side
;
he
must
not
dispair
albeit
he
be
perplexed
;
he
shall
not
be
forsaken
,
albeit
he
be
persecuted
;
he
shall
not
be
destroyed
,
albeit
he
be
cast
down
,
2
Cor.
4.
8
,
9.
Upon
these
and
the
like
grounds
,
the
Apostle
lived
a
comfortable
life
,
Phil.
4.
12.
I
know
both
how
to
be
abased
,
and
I
know
how
to
abound
,
every
where
and
in
all
things
I
am
instructed
,
both
to
be
full
,
and
to
be
hungry
,
both
to
abound
and
suffer
need
;
I
can
do
all
things
through
Christ
who
strengthens
me
.
Thus
must
Christian
souldiers
live
in
the
midst
of
their
toyling
,
in
warfare
,
in
want
of
many
things
,
in
watching
and
running
hazard
of
life
,
in
hope
of
victory
and
promised
glory
,
holding
up
their
hearts
by
faith
in
Christ
.
And
these
things
which
we
have
spoken
in
explication
of
this
case
,
are
not
intended
to
hinder
the
tender
hearted
believer
from
praying
,
and
endeavouring
by
all
means
,
that
the
face
of
the
Lord
may
shine
upon
him
,
and
that
he
may
be
filled
with
the
joy
of
his
Spirit
;
for
we
are
charged
to
seek
his
face
and
strength
continually
,
Psal.
105.
4.
But
all
our
speech
doth
drive
at
this
mainly
,
that
the
afflicted
in
his
discouragment
and
unquietnesse
,
meekly
submit
himself
to
the
will
of
God
,
howsoever
he
be
exercised
,
alwayes
going
on
in
the
way
of
God
according
to
his
vocation
,
through
honour
and
dishonour
,
through
good
report
and
evil
report
,
looking
unto
the
promises
which
are
made
to
him
that
endureth
to
the
end
.
And
what
is
spoken
here
of
living
by
faith
,
must
not
be
abused
to
softer
negligence
in
well
doing
or
bringing
forth
fruits
of
faith
in
every
condition
,
or
to
hinder
the
daily
exercise
of
repentance
,
or
to
require
of
a
Christian
a
stoical
stupidity
under
trouble
;
but
the
thing
we
aim
at
,
is
,
that
the
Christian
in
all
crosse
dispensations
and
vexations
,
endeavour
by
faith
to
be
of
good
courage
in
the
Lord
,
and
endeavour
to
draw
vertue
from
Christ
to
bring
forth
fruits
,
giving
glory
to
him
,
whatsoever
measure
he
shall
bestow
more
or
lesse
,
because
it
is
Christ
who
is
made
unto
us
wisdom
and
righteousnesse
,
sanctification
and
redemption
,
and
in
him
alone
shall
the
soul
of
the
afflicted
have
rest
,
Matth.
11.
24.
CHAP.
IX
.
Wherein
the
converts
doubt
,
arising
from
his
uncertainty
as
what
time
he
was
converted
,
is
solved
.
THere
are
some
true
converts
,
who
after
they
have
past
a
good
part
of
their
journey
to
heaven
,
begin
to
halt
and
make
slow
progresse
,
by
doubting
whether
they
be
walking
in
the
true
converts
foot-steps
,
or
whether
they
be
converted
at
all
,
or
not
.
The
reason
of
their
doubting
,
ariseth
from
this
,
that
in
conference
with
sundry
of
the
Saints
of
their
acquaintance
,
they
have
observed
,
that
every
one
of
them
could
design
the
time
of
their
conversion
,
and
from
that
time
can
reckon
their
age
in
Christ
:
Or
,
from
this
is
their
doubt
arisen
,
that
in
the
Treatise
of
some
modern
Writer
,
they
have
read
,
or
from
the
Sermon
of
some
well
esteemed
Preacher
they
have
heard
some
such
doctrine
,
whereupon
the
true
convert
falleth
out
with
himself
in
saying
,
I
was
bred
and
brought
up
in
a
godly
family
,
I
have
followed
the
exercises
of
religion
;
after
hearing
the
heads
and
summe
of
christian
Religion
,
I
have
embraced
the
truth
;
I
seemed
to
my self
to
believe
in
Christ
,
and
entertain
the
exercise
of
repentance
,
and
to
endeavour
the
amendment
of
my
life
;
I
love
these
whom
I
see
to
live
holily
,
and
I
do
hate
the
wayes
of
the
profane
,
but
because
I
cannot
tell
when
or
what
day
or
year
I
was
really
converted
,
as
I
know
sundry
of
the
godly
of
my
acquaintance
can
do
;
therefore
I
doubt
whether
my
conversion
be
begun
or
not
,
but
mean
time
,
though
I
will
not
turn
off
the
way
I
have
been
following
,
yet
I
go
on
halting
and
heartlesse
till
I
be
cleared
of
my
doubt
.
2.
For
removing
this
doubt
,
we
must
yield
this
far
to
the
afflicted
,
that
many
indeed
deceive
themselves
,
who
being
civilly
educated
,
and
from
their
bairn-age
accustomed
with
the
exercises
of
religion
;
are
nothing
beyond
the
foolish
virgins
,
and
do
rest
satisfied
with
their
own
and
others
opinion
of
themselves
.
If
such
persons
be
questioned
,
when
they
began
to
repent
,
or
believe
in
Christ
;
it
is
true
,
they
cannot
design
the
time
when
they
were
unconverted
,
but
have
still
been
pleased
,
and
are
pleased
,
with
their
own
estate
,
and
in
effect
were
never
converted
.
But
it
is
no
lesse
true
on
the
other
hand
,
that
there
are
some
who
indeed
are
renewed
,
in
whom
,
peece
and
peece
,
without
any
notable
change
,
faith
and
repentance
,
and
a
holy
conversation
,
have
grown
with
the
growing
knowledge
of
the
Gospel
,
and
will
of
God
therein
;
of
whom
it
may
be
truly
said
,
the
kingdom
of
heaven
cometh
not
with
observation
;
of
whom
it
is
said
,
Mark
.
4.
26.
So
is
the
kingdom
of
God
,
as
if
a
man
should
cast
seed
into
the
ground
,
and
should
sleep
,
and
rise
night
and
day
,
and
the
seed
should
spring
and
grow
up
,
he
knoweth
not
how
.
But
to
solve
the
doubt
,
it
maters
not
whether
a
man
know
or
not
know
the
day
of
his
conversion
,
provided
he
be
indeed
regenerat
and
made
a
new
creature
.
Wherefore
the
afflicted
may
be
of
good
courage
,
if
after
serious
examination
of
his
own
conscience
,
he
be
humbled
frequently
in
the
sense
,
not
only
of
his
actual
sins
and
short-coming
of
his
duty
,
but
also
in
the
sense
of
his
original
and
in-dwelling
corruption
or
body
of
death
;
if
,
as
he
doth
indeed
loath
himself
,
and
renounce
all
confidence
in
his
best
works
,
so
he
seriously
imbrace
the
imputed
righteousnesse
of
Christ
,
and
in
his
strength
,
by
faith
in
him
,
doth
endeavour
to
live
holily
,
righteously
and
soberly
,
(
albeit
joyned
with
many
imperfections
)
he
may
conclude
,
he
is
regenerat
:
for
,
if
these
three
be
joyned
in
him
in
any
measure
of
honesty
,
he
needeth
not
be
anxious
what
day
,
moneth
or
year
the
holy
Spirit
began
to
work
these
things
in
him
.
Only
let
him
give
all
diligence
to
grow
in
humility
,
faith
and
new
obedience
,
and
to
hold
on
this
way
,
whatsoever
doubts
or
impediments
he
shall
meet
with
;
for
,
the
Apostle
exeemeth
such
a
man
from
the
number
of
hypocrits
and
unconverted
,
Phil.
3.
3.
We
,
saith
he
,
are
the
circumcision
,
or
the
Christian
converts
,
who
worship
God
in
the
spirit
,
and
rejoyce
in
Christ
Iesus
,
and
have
no
confidence
in
the
flesh
.
CHAP.
X.
Wherein
is
solved
the
converts
doubt
of
his
regeneration
,
arising
from
his
apprehension
,
that
the
beginning
of
the
change
of
his
life
,
was
not
from
the
sincere
love
of
God
,
but
either
from
terror
or
self-love
,
which
he
conceiveth
to
be
but
carnal
.
SOme
true
converts
are
,
who
can
design
the
time
of
the
change
of
their
way
from
sin
to
Christ
,
and
to
a
holy
life
,
whereof
they
have
not
only
the
Church
they
live
in
,
but
also
their
own
conscience
witnesses
;
yet
after
a
considerable
time
,
do
fall
in
suspicion
,
whether
that
time
of
their
change
was
the
time
of
their
effectuall
calling
;
some
of
them
bringing
no
other
reason
of
their
doubting
,
save
this
,
that
they
were
never
much
troubled
with
the
terrors
of
the
Law
,
but
most
part
allured
to
draw
near
to
God
,
and
to
eshew
the
way
of
sinning
by
the
love
of
eternal
life
.
Other
some
,
doubting
of
the
soundnesse
of
their
conversion
,
because
the
●error
of
God
and
fear
of
condemnation
and
hell
prevailed
more
with
them
,
for
changing
their
course
,
then
the
love
of
God
and
true
holinesse
did
;
and
both
the
one
sort
and
the
other
do
conceive
the
chief
rise
of
their
change
to
have
been
natural
or
carnal
,
self-love
,
fearing
harm
,
and
loving
life
.
2.
For
removing
of
this
doubt
,
we
grant
,
that
there
are
many
,
who
after
some
notable
delivery
from
death
,
or
some
notable
benefit
received
,
or
after
some
sharp
rod
of
chastisement
for
their
sin
,
have
changed
their
outward
way
of
living
,
left
off
grosse
vices
,
and
led
a
more
civil
and
blamelesse
outward
life
,
and
yet
have
neither
seriously
repented
them
of
sin
,
nor
seriously
fled
in
unto
the
grace
of
Jesus
Christ
offered
in
the
Gospel
,
neither
knowing
what
saving
faith
is
,
nor
carefull
to
know
it
;
but
of
such
we
do
not
speak
here
,
for
we
are
speaking
of
the
true
convert
and
renewed
man
,
who
in
the
sense
of
sin
is
fled
to
Christ
,
in
the
sense
of
his
unworthinesse
maketh
the
grace
offered
his
refuge
,
and
in
the
sense
of
indigence
,
looketh
up
to
Christ
and
seeketh
supply
of
him
in
all
things
,
and
by
the
holy
Spirit
is
striving
against
sin
,
endeavouring
in
some
measure
of
sincerity
to
bring
forth
the
fruits
of
faith
and
repentance
;
and
yet
for
all
this
,
he
doubteth
of
the
sincerity
of
his
own
conversion
,
for
the
reasons
foresaid
.
To
this
souldier
and
wrestler
we
say
(
as
before
we
said
to
him
that
doubteth
of
his
conversion
,
because
he
cannot
design
the
time
of
his
conversion
)
it
is
not
material
by
what
way
,
or
means
or
motives
,
a
man
is
brought
unto
Christ
,
provided
he
doth
come
and
indeed
adhere
to
Christ
;
it
is
all
one
whether
the
rise
of
the
mans
turning
from
sin
to
God
,
was
love
alluring
,
or
terror
driving
him
,
whether
a
benefit
or
a
sharp
rod
,
whether
fear
or
hope
did
at
the
first
beginning
of
his
change
,
move
him
to
seek
God
;
provided
,
God
manifested
in
the
flesh
Christ
Jesus
the
Redeemer
of
sinners
,
be
now
his
beloved
Lord
,
and
precious
in
his
eyes
:
for
,
he
that
is
most
sweetly
allured
to
come
to
God
,
and
without
much
fear
is
converted
,
who
possibly
after
serious
conviction
of
sin
and
deserved
death
,
is
not
keeped
long
at
the
door
of
mercy
,
but
forthwith
is
admitted
to
the
throne
of
grace
,
and
tenderly
entertained
by
the
Spirit
of
consolation
,
may
fall
in
hard
exercises
afterward
.
This
is
evident
in
the
experience
of
the
Prophet
David
,
in
whom
his
brethren
,
living
in
the
same
family
with
him
,
did
not
perceive
any
signes
of
a
sorrowfull
or
heavy
heart
,
as
his
brother
Eliab's
words
do
shew
,
1
Sam.
17.
28.
I
know
thy
pride
,
and
the
naughtiness
of
thy
heart
.
Thus
did
Eliab
judge
of
David's
chearfull
carriage
,
whereof
also
we
have
some
evidence
,
that
David
was
of
a
ruddy
and
beautiful
countenance
,
and
for
some
years
of
his
youth
,
did
passe
the
time
pleasantly
,
serving
God
with
his
songs
and
harp
while
he
was
feeding
his
sheep
in
the
wildernesse
:
now
none
can
justly
question
his
conversion
all
this
time
,
or
his
sincerity
in
this
service
,
yet
afterward
he
was
otherwayes
exercised
:
for
oft-times
he
felt
the
power
of
the
Law
upon
his
spirit
,
and
was
tossed
with
the
terror
thereof
,
and
made
to
mourn
and
weep
heavily
.
Such
doth
Iob's
condition
seem
to
be
in
his
youth
,
as
it
is
described
,
Iob
29.
but
afterward
in
the
tryal
of
his
faith
,
what
a
conflict
with
temptation
he
had
,
the
sacred
History
doth
testifie
.
Therefore
,
there
is
no
reason
why
any
,
in
whom
these
evidences
of
a
true
Israelit
are
found
in
any
measure
,
should
suspect
the
sincerity
of
his
regeneration
,
because
he
hath
been
gently
handled
in
his
conversion
:
for
it
may
come
to
passe
,
that
the
same
person
may
fall
in
firy
tryals
and
so
hard
temptations
,
as
he
may
fall
in
doubt
of
his
conversion
,
in
regard
of
the
sad
afflictions
inward
and
outward
whereby
he
is
exercised
.
In
which
case
he
will
be
found
to
be
mistaken
no
lesse
then
he
was
mistaken
in
the
former
case
and
condition
;
for
,
some
dear
children
of
God
may
possibly
,
both
in
their
conversion
and
most
part
of
their
life
,
be
exercised
with
the
terrors
of
the
Law
,
and
yet
retain
fast
hold
by
faith
on
Christs
grace
in
their
deepest
afflictions
:
For
instance
,
we
offer
that
precious
soul
Heman
the
Ezrait
,
who
came
near
unto
Solomon
in
the
point
of
wisdom
,
1
King
.
4
,
31.
and
yet
how
bitter
his
afflictions
of
spirit
were
,
the
88.
Psalm
beareth
witnesse
,
specially
.
v.
13.
14
,
15.
But
unto
thee
have
I
cryed
,
O
Lord
,
and
in
the
morning
shall
my
prayer
prevent
thee
.
And
why
castest
thou
off
my
soul
?
why
hidest
thou
thy
face
from
me
?
I
am
afflicted
and
ready
to
die
from
my
youth
up
:
while
I
suffer
thy
terrors
,
I
am
distracted
,
&c.
And
therefore
,
there
is
no
just
cause
,
that
any
,
in
whom
the
evidences
of
faith
and
repentance
may
be
found
,
should
call
the
sincerity
of
his
own
conversion
in
question
,
how
hardly
soever
he
seem
to
be
handled
of
God
:
for
whosoever
is
joyned
to
the
Lord
Jesus
,
and
will
neither
suffer
himself
to
be
driven
from
him
,
nor
yet
will
endure
sin
to
remain
in
himself
uncontrolled
,
is
certainly
a
true
convert
.
As
for
these
,
who
for
some
temporal
cause
,
are
come
to
Christ
(
as
many
did
come
in
the
dayes
of
his
flesh
)
that
they
might
be
delivered
from
some
temporal
evil
,
or
obtain
some
temporal
benefit
,
and
for
that
cause
do
doubt
of
their
conversion
or
sincerity
thereof
;
they
need
not
dispute
much
about
the
occasions
of
their
first
seeking
after
God
,
provided
that
they
have
learned
what
Christs
grace
is
,
and
do
seek
righteousnesse
and
salvation
in
him
;
for
,
we
read
in
the
Evangel
,
that
sundry
,
that
they
might
be
cured
of
leprosie
,
palsie
,
blindnesse
,
&c.
came
unto
Christ
,
who
afterward
came
and
adhered
to
him
by
faith
,
as
the
only
Redeemer
and
Saviour
of
their
souls
from
sin
and
misery
.
Wherefore
,
in
such
doubtings
,
let
not
the
afflicted
trouble
himself
,
nor
call
his
conversion
in
question
;
but
let
him
give
all
diligence
to
strengthen
his
faith
,
and
to
increase
in
holinesse
,
making
his
calling
and
election
sure
by
well-doing
:
for
,
if
he
do
this
,
he
shall
neither
be
found
idle
,
nor
unfruitfull
in
the
knowledge
of
our
Lord
Iesus
,
as
the
Apostle
promiseth
,
2
Pet.
1.
8.
CHAP.
XI
.
Wherein
the
converts
doubt
of
his
being
in
the
state
of
grace
,
arising
from
heavy
afflictions
and
grievous
tentations
,
is
solved
.
SOme
true
converts
sometime
fall
into
great
suspicion●
of
their
regeneration
,
of
their
effectual
calling
,
and
of
the
love
of
God
unto
them
,
and
that
because
they
meet
with
sore
outward
afflictions
,
and
are
assaulted
also
possibly
with
horrible
inward
tentations
which
do
befall
them
unexpectedly
,
and
are
ready
to
swallow
them
up
;
for
whereas
,
after
divers
conflicts
in
their
conversion
,
and
peace
of
conscience
following
after
these
sad
exercises
of
mind
,
they
hoped
to
have
injoyed
Gods
peace
still
after
,
they
do
meet
possibly
with
sad
calamities
which
they
did
not
foresee
nor
fear
,
and
being
yoked
in
conflict
with
more
fearfull
tentations
then
ever
before
,
which
they
find
themselves
unable
to
overcome
,
they
seem
to
themselves
,
to
have
just
cause
to
call
in
question
all
the
former
work
of
grace
in
themselves
,
and
to
doubt
of
their
regeneration
,
and
of
their
reconciliation
with
God
.
Of
this
sort
,
some
who
lived
in
great
wealth
and
outward
prosperity
,
do
fall
in
so
deep
poverty
,
that
they
are
neither
able
to
sustain
themselves
nor
their
families
,
but
are
forced
to
live
on
the
private
charity
of
others
,
or
openly
to
beg
.
Other
some
do
fall
in
heavy
sicknesses
,
yea
,
in
uncouth
diseases
,
which
but
rarely
do
befall
any
,
which
seem
to
be
evidences
of
the
wrath
of
God
.
Other
some
do
fall
in
horrible
tentations
,
and
are
troubled
with
blasphemous
suggestions
against
God
and
the
holy
Scripture
,
and
the
way
of
the
Saints
,
which
as
fiery
darts
do
stick
fast
unto
them
,
and
disquiet
them
continually
.
Other
some
are
tempted
unto
hainous
sins
and
to
such
wickednesse
against
themselves
or
others
,
as
nature
doth
abhor
,
to
which
acts
of
wickednesse
they
find
themselves
so
powerfully
solisted
,
as
they
fear
God
hath
decreed
to
give
them
over
,
and
that
they
shall
be
overcome
with
the
tentations
;
some
after
one
way
,
some
after
another
way
,
by
one
sort
or
other
of
vexation
,
are
tossed
,
so
as
they
suspect
God
is
pursuing
them
in
wrath
and
dealing
with
them
otherwayes
then
with
any
of
his
children
.
Whereupon
oft-times
they
break
forth
in
sad
complaints
,
and
misbelieving
suspicions
,
saying
,
if
God
loved
me
he
would
not
deal
thus
and
thus
with
me
;
if
I
were
a
true
convert
,
and
reconciled
with
God
,
he
would
not
thus
pursue
me
;
my
case
is
not
the
case
of
the
children
of
God
,
for
any
thing
I
know
,
and
other
such
like
regrates
and
lamentations
are
uttered
by
them
.
2.
For
solving
this
doubt
,
we
neither
esteem
such
exercises
,
and
tentations
proper
to
the
regenerat
man
,
or
a
token
of
regeneration
;
neither
do
we
deny
,
that
such
exercises
may
befall
true
converts
:
for
,
all
sorts
of
afflictions
and
calamities
are
common
to
the
good
and
evil
,
to
the
godly
and
the
wicked
,
so
that
by
those
troubles
and
miseries
neither
the
love
or
hatred
of
God
can
be
certainly
concluded
;
but
thus
much
may
be
said
in
reason
,
if
these
calamities
do
befall
a
man
,
while
he
is
walking
in
his
own
sinfull
wayes
,
then
are
they
undoubtedly
to
be
interpret
as
evidences
of
Gods
wrath
,
at
least
fatherly
anger
,
against
the
afflicted
,
and
to
be
esteemed
as
forewarnings
of
more
and
more
heavy
calamities
to
come
upon
him
,
yea
,
and
finall
perdition
also
,
if
he
do
not
repent
.
3.
In
which
case
the
afflicted
shall
do
well
to
humble
himself
before
God
,
and
give
a
good
construction
of
Gods
purpose
in
sending
on
him
such
calamities
,
in
regard
when
he
might
forthwith
have
destroyed
the
sinner
,
he
hath
sent
forth
these
sad
afflictions
to
waken
his
conscience
,
and
to
warn
him
to
flye
from
the
wrath
to
come
,
least
he
perish
utterly
.
4.
He
shall
do
well
also
to
consider
with
himself
,
and
to
acknowledge
,
that
such
a
bitter
potion
was
necessary
,
in
so
deadly
and
desperat-like
disease
,
as
his
soul
was
lying
into
:
for
,
what
should
the
Lord
do
unto
those
who
despise
the
worth
of
their
own
souls
and
of
eternal
life
,
and
do
seek
their
felicity
in
vain
and
perishing
pleasure
,
profit
and
honour
?
what
shall
he
do
with
those
whom
he
will
not
suffer
to
perish
with
this
evil
world
,
but
break
their
Idols
in
pieces
and
put
themselves
to
grief
,
who
vex
his
holy
Spirit
?
Wherefore
let
the
afflicted
read
his
sin
in
the
rod
wherewith
he
is
beaten
;
if
he
be
deprived
of
temporal
goods
,
or
earthly
comforts
,
which
he
hath
abused
to
the
hazard
of
his
own
soul
,
let
God
have
the
glory
of
his
justice
and
mercy
also
,
in
that
he
by
cutting
off
earthly
things
from
him
,
is
sending
him
to
seek
things
spiritual
and
everlasting
in
heaven
,
where
Christ
is
at
the
right
hand
of
the
Father
,
Col.
3.
2.
If
he
be
vexed
with
tentations
unto
blasphemies
,
and
such
horrid
fearfull
sins
which
even
nature
doth
abhor
,
let
him
consider
,
that
misbelief
of
threatenings
and
promises
are
no
lesse
in
effect
,
than
real
asserting
of
blasphemies
,
and
that
entertaining
of
sinfull
lusts
which
fight
against
his
soul
,
is
in
effect
a
defiling
and
destroying
of
his
own
soul
;
by
which
afflictions
and
tentations
,
if
the
afflicted
take
not
warning
and
repent
,
he
may
justly
fear
these
calamities
and
tormenting
tentations
are
but
the
beginnings
of
sorrows
.
But
if
these
calamities
and
fearfull
tentations
befall
a
man
walking
in
the
wayes
of
God
,
who
is
a
believer
in
Christ
,
who
hath
casten
his
anchor
within
the
vail
,
and
studieth
in
any
measure
of
uprightnesse
to
please
God
,
let
not
such
a
man
be
afraid
;
for
,
God
is
not
pursuing
him
in
wrath
,
as
Sathan
his
adversary
suggesteth
,
but
as
a
most
wise
and
loving
father
is
trying
,
and
training
his
faith
,
and
bringing
forth
the
evidence
of
grace
bestowed
upon
him
,
to
the
praise
of
his
own
name
,
shaming
of
Sathan
and
edifying
all
beholders
of
this
man●
exercise
:
Wherefore
let
the
afflicted
comfort
himself
in
the
Lord
,
and
be
strong
in
the
faith
of
holy
Scripture
,
which
is
granted
to
the
Church
for
upholding
of
believers
in
patience
and
hope
of
the
promised
reward
:
for
even
Iob
,
the
holiest
man
on
earth
in
his
generation
,
was
both
sudainly
surprized
with
a
multitude
of
concurring
calamities
,
and
also
deprived
of
all
consolation
from
God
and
man
for
a
season
;
for
at
once
he
was
spoiled
of
all
his
goods
,
deprived
of
all
his
children
,
tempted
by
his
wife
to
dispair
,
despised
by
his
servants
,
judged
to
be
a
hypocrit
by
his
most
intire
godly
friends
,
stricken
by
Sathan
with
an
unusuall
plague
of
botch-biles
;
and
how
far
the
Lord
did
hide
all
comfort
for
a
time
,
the
history
of
his
complaints
make
evident
.
Yea
,
our
blessed
Lord
Jesus
Christ
,
hath
sanctified
in
his
own
person
,
the
hardest
exercises
of
this
sort
which
his
children
can
fall
into
;
for
albeit
he
could
not
be
defiled
with
sin
,
yet
he
was
tempted
of
Sathan
unto
most
abominable
sins
,
in
special
he
was
tempted
to
cast
himself
down
from
the
pinacle
of
the
Temple
,
which
was
to
kill
himself
;
he
was
tempted
to
fall
down
and
worship
the
devil
,
which
O
how
horrible
blasphemy
is
it
?
yea
,
for
a
time
power
was
given
to
Sathan
,
albeit
not
to
hurt
Christ
,
yet
to
carry
his
body
from
one
place
to
another
,
as
we
read
in
Matth.
4.
and
therefore
let
this
be
for
consolation
to
such
of
Gods
children
as
are
vexed
with
vile
and
blasphemous
tentations
,
and
solistations
to
abominable
sins
,
Heb.
2.
18.
for
in
that
our
Lord
himself
hath
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
4.
But
if
the
afflicted
insist
and
say
he
is
so
put
to
it
by
Sathans
tentations
to
commit
sin
against
his
light
,
and
is
ready
to
succumb
,
because
he
neither
hath
strength
in
himself
to
resist
and
stand
out
,
nor
is
their
appearance
or
hope
of
Gods
assisting
him
in
his
conflict
,
because
God
seemeth
to
have
not
only
deserted
him
,
but
also
to
have
given
him
over
in
the
hands
of
an
unclean
spirit
to
be
vexed
.
Unto
this
tentation
we
answer
,
first
,
that
the
dearest
of
Gods
children
have
been
exercised
after
this
maner
,
for
even
to
the
Apostle
Paul
(
2
Cor.
12.
7.
)
there
was
given
to
him
a
thorne
in
the
flesh
,
the
messenger
of
Sathan
to
buffet
him
,
to
keep
him
from
pride
:
which
tentation
was
so
strong
and
violent
,
that
he
could
not
resist
it
by
any
strength
in
himself
,
but
was
forced
to
flye
unto
God
by
prayer
and
beg
strength
from
Christ
to
bear
him
out
against
the
tentation
and
to
be
delivered
from
the
power
of
it
.
Secondly
,
let
the
afflicted
under
this
exercise
put
a
difference
between
the
sin
of
Sathan
the
tempter
of
him
,
and
his
own
sin
under
the
tentation
;
for
,
the
fiery
darts
of
Sathan
,
and
suggested
blasphemies
are
Sathans
sins
,
and
not
properly
the
sins
of
the
afflicted
to
whom
these
wicked
tentations
are
not
pleasant
,
but
are
his
greatest
affliction
.
It
is
true
indeed
,
that
tentations
unto
sin
in
some
measure
draw
on
some
degree
of
pollution
oft-times
in
sinfull
men
,
because
it
is
not
with
us
as
it
was
with
Christ
;
for
when
the
prince
of
this
world
came
to
tempt
him
,
he
had
no
stuff
of
his
own
in
Christ
to
work
upon
;
but
when
he
cometh
to
sinners
,
he
findeth
our
corrupt
nature
and
inclination
to
yield
to
his
tentations
,
as
his
own
materials
to
work
upon
,
ready
to
be
kindled
by
his
fiery
darts
;
and
yet
must
we
still
distinguish
the
sin
of
Sathan
suggesting
and
tempting
,
from
the
suffering
of
the
poor
afflicted
child
of
God
,
who
is
vexed
,
with
the
tentation
:
for
if
the
afflicted
shall
own
the
tentation
as
his
own
sin
,
and
confound
Sathans
part
,
and
his
own
part
in
that
exercise
,
he
is
in
danger
to
be
swallo●ed
up
in
the
sense
of
the
sin
which
is
not
his
own
but
Sathans
.
Thirdly
,
the
afflicted
must
put
difference
between
sin
and
troublsome
exercise
:
for
God
is
the
author
of
trouble
,
whereby
he
is
about
to
try
,
exercise
and
train
the
faith
of
his
child
,
to
reach
him
patience
,
and
hope
under
his
trouble
;
but
Sathan
is
the
author
of
the
sin
,
whereunto
he
doth
tempt
the
afflicted
,
and
shall
be
punished
for
it
.
Fourthly
,
let
the
afflicted
wisely
observe
Sathans
drift
,
and
wiles
to
drive
him
unto
sin
one
way
or
other
by
these
his
horrid
and
bitter
tentations
;
for
though
he
prevail
not
with
his
grosser
tentations
,
to
cause
the
afflicted
commit
or
consent
unto
that
wickednesse
which
he
suggesteth
by
his
fiery
darts
,
yet
he
in
some
measure
prevaileth
oft-times
by
new
tentations
following
on
the
back
of
the
other
;
for
when
he
hath
troubleed
the
soul
of
the
afflicted
child
of
God
with
these
terrible
tentations
,
then
he
beareth
in
upon
the
mind
of
the
afflicted
,
that
he
hath
acted
or
consented
to
these
vile
blasphemies
,
and
solliciteth
him
to
impatience
,
under
this
trouble
,
and
to
doubt
of
Gods
love
to
him
,
and
of
his
being
in
the
state
of
grace
,
and
to
suspect
he
is
not
one
of
the
elect
,
and
to
fear
that
God
will
not
deliver
him
from
these
evils
whereunto
he
is
tempted
.
Now
,
these
latter
tentations
oft-times
prevail
so
far
with
the
afflicted
,
as
he
hearkens
unto
them
,
yields
unto
them
in
some
measure
and
suspects
Sathans
false
alledgance
to
be
too
true
.
And
so
these
acts
of
unbelief
,
impatience
and
discouragment
,
become
indeed
the
sins
of
the
afflicted
,
because
they
are
not
so
resisted
,
disclaimed
,
abhorred
and
sorrowed
for
,
as
the
first
sort
of
tentations
were
,
which
do
most
vex
the
afflicted
.
These
wiles
of
Sathan
the
afflicted
must
beware
of
,
least
he
continue
in
,
or
foster
these
ordinary
sins
,
whereinto
,
that
Sathan
might
cast
and
catch
him
,
he
did
lay
his
net
in
these
extraordinary
tentations
.
Fifthly
,
let
the
afflicted
after
he
hath
perceived
Sathans
wiles
and
malice
,
and
his
own
foolishnesse
and
weaknesse
,
look
upon
the
Lords
wise
purpose
,
who
by
suffering
his
child
so
to
be
exercised
,
is
calling
him
to
a
deeper
acknowledgment
of
his
original
sin
,
that
he
may
be
humbled
yet
more
before
God
,
and
loath
himself
yet
more
,
and
have
Christs
righteousnesse
imputed
to
the
believer
in
higher
estimation
.
Upon
which
consideration
,
let
him
so
presse
the
removing
of
the
troublesome
tentation
,
as
in
the
mean
time
he
submit
himself
unto
God
,
and
patiently
endure
the
trouble
,
and
put
repentance
and
faith
,
hope
and
love
to
God
in
exercise
,
following
his
external
vocation
as
he
is
able
,
least
Sathan
take
advantage
of
him
if
he
be
idle
;
and
withal
let
him
have
such
a
care
of
his
bodily
health
as
he
may
be
fitted
the
better
for
Gods
service
in
his
calling
:
for
we
are
not
our
own
,
but
Christs
,
who
hath
bought
us
with
a
price
,
and
are
bound
to
glorifie
God
both
in
our
bodies
and
spirits
,
which
are
the
Lords
,
2
Cor.
6.
19
,
20.
and
therefore
,
whether
we
eat
or
drink
,
or
whatsoever
else
we
are
about
,
which
is
lawfull
,
we
ought
to
do
it
in
his
name
,
aud
so
to
glorifie
him
,
1
Cor.
10.
30.
CHAP.
XII
.
Wherein
is
solved
,
the
converts
doubt
of
his
conversion
,
arising
from
the
power
of
his
corruption
manifesting
it self
more
after
his
entry
upon
the
course
of
new
obedience
,
then
it
did
before
he
began
to
repent
.
SOme
converts
being
yet
but
young
souldiers
in
the
Christian
warfare
,
when
they
find
the
corruption
of
their
nature
breaking
forth
more
powerfully
then
it
did
before
they
did
ingage
their
heart
to
serve
the
Lord
,
do
readily
fall
in
deep
discouragment
and
sad
suspicion
,
that
the
renewing
grace
of
God
was
never
bestowed
upon
them
,
whatsoever
were
their
purposes
,
promises
,
and
beginnings
to
mortifie
their
lusts
and
affections
.
And
we
must
confesse
,
that
this
is
no
small
tentation
:
for
,
they
who
have
renounced
the
service
of
their
lusts
,
and
have
consecrat
their
life
to
Gods
service
,
when
they
find
their
lusts
prevail
,
and
like
to
reign
in
them
,
no
wonder
they
suspect
their
state
in
grace
;
for
(
2
Pet.
chap.
2.
ver.
20.
)
it
is
told
to
us
,
If
men
after
they
have
escaped
the
pollutions
of
the
world
,
through
the
knowledge
of
the
Lord
and
Saviour
Iesus
Christ
,
they
are
again
intangled
therein
,
and
overcome
,
the
latter
endis
worse
with
them
then
the
beginning
:
for
,
it
had
been
better
for
them
,
not
to
have
known
the
way
of
righteousnesse
,
then
after
they
have
known
it
,
to
turn
from
the
holy
commandment
delivered
unto
them
.
But
it
is
happened
unto
them
,
according
to
the
true
proverbe
,
the
dog
is
turned
to
his
own
vomit
again
,
and
the
sow
that
was
washed
to
her
wallowing
in
the
mire
.
2.
This
condition
indeed
is
perilous
,
when
after
profession
of
repentance
,
sin
doth
recover
its
strength
again
,
and
prevail
over
the
whole
man
,
and
shew
forth
its
victory
over
him
in
the
grosse
pollution
of
the
external
man
:
But
most
of
all
is
it
perilous
,
when
the
overcome
and
inslaved
sinner
,
lyeth
still
in
his
sin
,
senselesse
and
secure
,
and
doth
please
himself
in
his
pollutions
;
for
,
whatsoever
he
may
be
,
the
holy
Ghost
points
him
forth
among
the
unregenerat
as
a
dog
or
sow
.
If
such
a
man
after
a
time
shall
repent
and
bewail
his
condition
,
and
set
himself
to
the
seeking
of
God
in
Christ
,
and
to
draw
grace
out
of
Christ
to
mortifie
his
lusts
we
shall
not
pronounce
or
determine
of
his
former
estate
,
whether
he
was
before
that
time
regenerat
or
not
,
but
for
the
present
case
of
his
repenting
,
he
is
on
the
way
to
evidence
his
regeneration
more
clearly
then
before
:
only
let
him
take
heed
to
humble
himself
in
earnest
before
God
,
and
to
repent
more
seriously
,
that
so
he
may
confirm
himself
,
and
go
on
in
the
course
of
faith
and
obedience
of
the
Evangel
,
strengthening
his
brethren
as
Peter
was
commanded
to
do
by
our
Lord
,
Luk.
22.
22.
3.
But
if
corruption
of
nature
do
not
break
forth
to
defile
the
whole
man
,
but
inwardly
stirreth
and
striveeth
to
bring
its
old
servant
into
bondage
again
;
unto
which
tentations
albeit
the
afflicted
do
not
succumbe
,
yet
he
is
shaken
and
staggers
in
his
faith
,
doubting
of
his
state
,
and
of
the
sincerity
of
his
conversion
,
because
he
findeth
the
power
of
sin
in
him
more
vigorous
,
then
he
had
found
it
before
the
change
of
his
old
conversation
.
We
do
not
deny
,
but
this
case
is
readily
incident
unto
such
as
are
lately
converted
,
from
formality
in
religion
,
and
fair
civil
carriage
before
men
,
to
true
repentance
and
inward
holinesse
beseeming
Christians
.
This
case
because
it
may
have
sundry
causes
,
doth
require
also
sundry
cures
.
4.
First
,
this
case
may
befall
a
young
convert
,
who
because
he
hath
not
as
yet
gotten
the
experience
of
his
own
weaknesse
,
is
somewhat
puffed
up
in
the
conceit
of
his
own
strength
,
and
is
more
confident
then
he
hath
reason
,
that
the
sincerity
of
his
purpose
,
shall
bear
down
and
overcome
all
his
spiritual
enemies
,
so
oft
as
they
shall
oppose
his
holy
resolution
.
In
this
case
,
what
wonder
is
it
,
that
the
Lord
by
a
new
proof
of
the
mans
weaknesse
,
let
him
see
,
that
it
is
not
in
him
that
willeth
or
in
him
that
runneth
,
but
in
God
that
hath
mercy
?
to
the
intent
his
pride
may
be
broken
down
,
and
that
he
being
humbled
in
himself
,
may
learn
not
to
trust
any
more
to
himself
,
but
to
God
,
to
Christ
who
by
his
Spirit
maketh
his
children
to
mortifie
sin
in
themselves
,
as
the
Apostle
teacheth
us
,
Rom.
8.
13.
saying
,
if
ye
mortifie
the
deeds
of
the
flesh
by
the
Spirit
,
ye
shall
live
.
Therefore
the
afflicted
in
this
case
,
must
beware
to
fret
,
or
murmure
,
or
entertain
suspicions
of
Gods
grace
in
himself
,
but
rather
let
him
,
after
experience
of
his
own
weaknesse
,
humble
himself
and
renew
the
exercise
of
repentance
,
and
resolve
in
the
use
of
the
means
to
lean
to
the
strength
of
Christ
who
doth
help
his
souldiers
in
their
conflict
against
sin
and
Sathan
,
either
by
giving
them
the
victory
quickly
,
or
else
sustaining
them
in
the
conflict
by
his
grace
,
as
he
did
the
Apostle
,
2
Cor.
12.
7.
to
whom
Christ
did
not
grant
the
victory
,
till
he
,
despairing
of
his
own
ability
to
stand
out
against
the
messenger
of
Sathan
,
did
humbly
beg
deliverance
from
the
tentation
,
and
then
he
gave
him
assurance
,
that
the
assistance
of
his
grace
should
prove
sufficient
to
sustain
him
in
the
conflict
,
and
to
deliver
him
in
due
time
.
Secondly
,
this
case
may
fall
out
by
the
meer
malice
of
Sathan
,
who
doth
set
himself
to
vex
the
young
and
●ender
convert
,
lately
taken
out
of
his
dominion
,
to
the
intent
he
may
make
him
repent
his
coming
out
of
Egypt
,
if
it
be
possible
,
and
by
leading
out
against
him
a
new
army
of
temptations
,
may
move
him
to
despair
of
the
victory
,
and
so
bring
him
back
to
the
flesh
pots
,
and
taking
on
again
the
yoke
of
bondage
if
he
can
.
2.
And
here
consideration
must
be
had
,
of
Gods
wise
and
holy
permission
,
who
suffereth
Sathan
to
put
a
young
convert
to
so
hard
tryals
,
that
in
the
weaknesse
of
his
own
child
,
he
may
make
evident
his
great
power
,
in
upholding
his
young
souldier
against
the
forest
assaults
of
Sathan
;
and
his
wisdom
,
in
breaking
by
this
mean
the
strength
of
in-born
corruption
,
raging
against
the
work
of
grace
in
his
child
.
In
this
case
,
let
the
afflicted
remember
he
is
called
to
give
a
proof
of
his
faith
and
sincerity
,
that
he
may
acquit
himself
manfully
,
and
not
be
afraid
of
the
power
of
temptations
but
bear
out
stoutly
,
resisting
Sathan
,
being
confident
of
the
victory
and
of
tramping
Sathan
under
his
feet
shortly
;
yea
,
pre-suppose
with
inward
temptations
,
external
persecution
be
joyned
,
let
the
Lords
souldier
follow
the
example
of
the
godly
Hebrews
,
whom
the
Apostle
doth
exhort
to
prepare
themselves
,
after
spoliation
of
their
goods
,
to
meet
with
grievous
affliction
,
under
hope
to
overcome
,
Heb.
10.
32.
36.
and
,
12.
4.
3.
This
case
may
fall
out
,
not
so
much
from
the
growing
power
of
corruption
,
as
from
the
growing
light
of
grace
,
discovering
sin
more
clearly
then
before
regeneration
:
for
he
,
who
before
regeneration
,
was
lying
dead
in
sin
,
did
not
feel
the
weight
of
sin
at
all
,
or
was
sensible
only
of
grosse
out-breakings
,
but
when
the
clearer
light
of
the
Law
doth
come
,
opening
up
the
dens
and
caves
of
natures
corruption
,
out
of
which
come
forth
legions
of
sinfull
motions
,
and
amongst
these
,
sundry
monsters
of
unperceived
wickednesse
,
are
discovered
to
the
young
convert
,
what
wonder
he
be
afraid
,
and
cast
in
many
doubts
and
suspicions
?
For
,
if
even
the
Apostle
Paul
himself
,
out
of
the
sense
of
inherent
sin
,
and
of
the
bonds
thereof
,
where-with
he
did
find
himself
bound
,
was
compelled
with
tears
to
cry
out
,
Miserable
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
Rom.
7.
24.
what
wonder
is
it
that
a
novice
in
Religion
do
tremble
when
he
seeth
and
smelleth
the
dunghill
and
filthy
stable
of
his
own
unclean
heart
?
In
this
case
,
all
the
comforts
which
the
Gospel
doth
furnish
are
to
be
ministred
to
the
afflicted
,
hope
is
to
be
fostered
in
him
of
victory
over
all
those
evils
;
the
wisdom
of
God
is
to
be
set
forth
before
his
eyes
under
this
exercise
,
wherein
the
Lord
hath
brought
to
light
the
latent
corruption
of
nature
,
of
set
purpose
,
that
he
might
yoke
his
young
souldier
in
combat
with
it
,
and
give
him
the
victory
by
the
holy
Ghost
,
over
not
only
those
evils
which
do
trouble
him
for
the
time
,
but
also
all
other
sins
,
and
so
promoveth
the
mortification
and
abolition
of
the
whole
body
of
corruption
in
him
.
4.
The
fourth
cause
is
,
or
may
be
this
,
that
the
afflicted
hath
not
such
estimation
of
the
imputed
righteousnesse
of
Christ
as
is
requisit
,
but
with
the
slighting
of
Christs
satisfaction
and
righteousnesse
purchased
to
the
believer
by
Christ
,
goeth
about
to
establish
his
own
righteousnesse
,
whereupon
the
Lord
discovereth
his
short-coming
in
sanctification
,
which
in
this
life
is
imperfect
,
and
should
indeed
be
followed
after
carefully
,
but
not
be
rested
upon
.
It
is
indeed
natural
unto
us
,
to
seek
to
have
perfection
in
our selves
,
for
our
own
glory
,
and
not
to
follow
the
way
prescribed
to
us
of
God
,
for
perfecting
of
us
unto
the
glory
of
God
,
as
may
be
seen
in
the
flower
of
Israel
after
the
flesh
,
Rom.
9.
and
10.
Now
the
order
of
God
is
,
that
we
should
be
first
justified
by
faith
in
Christ
without
the
works
of
the
law
,
that
is
,
God
will
have
us
in
the
first
place
to
confesse
unto
him
our
sins
,
and
renounce
all
confidence
in
our
own
works
before
,
in
,
and
after
our
conversion
,
and
to
renounce
all
confidence
in
our
own
worthinesse
or
our
own
strength
,
and
betake
us
to
that
righteousnesse
,
which
by
the
obedience
and
satisfaction
of
Christ
is
purchased
unto
us
,
and
offered
in
the
Gospel
to
be
accounted
ours
of
meer
free
grace
:
In
the
second
place
,
God
will
have
us
,
being
cloathed
with
Christs
imputed
righteousnesse
,
to
approach
unto
the
throne
of
grace
,
that
by
faith
in
Christ
,
we
may
receive
the
power
of
the
holy
Spirit
in
a
larger
and
larger
measure
for
encreasing
our
sanctification
more
and
more
.
And
in
the
third
place
,
he
will
have
us
,
as
we
profit
and
grow
in
holinesse
,
to
give
the
thanks
and
praise
and
glory
thereof
unto
God
in
Jesus
Christ
,
who
both
justifieth
us
and
sanctifieth
us
by
his
own
Spirit
;
and
in
as
far
as
we
come
short
in
the
measure
of
sanctification
which
we
aim
at
,
he
will
have
us
to
be
humbled
in
our selves
,
and
lay
faster
hold
on
Christ
who
justifieth
us
,
that
he
,
by
his
Spirit
,
may
more
and
more
sanctifie
us
,
,
and
that
because
Christ
is
made
of
God
unto
us
,
not
only
our
righteousnesse
,
but
also
our
sanctification
,
as
the
Apostle
teacheth
us
,
1
Cor.
1.
30.
Now
,
when
any
man
breaks
this
order
,
and
seeketh
justification
by
Christ
,
but
sanctification
by
himself
,
as
it
were
;
and
when
he
findeth
sanctification
not
to
grow
as
he
hoped
it
should
,
doth
not
flye
in
to
the
garment
of
Christs
imputed
righteousnesse
,
which
alone
is
able
to
hide
his
nakednesse
,
Rev.
3.
18.
but
in
stead
of
humbling
himself
in
the
exercise
of
repentance
,
is
ready
to
call
his
justification
and
conversion
in
question
,
and
to
cast
it
away
,
as
it
were
,
what
wonder
is
it
,
that
God
,
being
justly
offended
,
because
the
righteousnesse
of
Christ
is
not
in
due
estimation
and
precious
in
that
mans
eyes
,
doth
not
grant
unto
him
a
better
measure
of
sanctification
,
especially
while
he
is
contending
to
have
his
own
prescribed
measure
of
sanctification
,
with
the
prejudice
of
that
divine
righteousnesse
which
is
by
faith
in
Jesus
Christ
,
and
will
not
,
as
a
humble
penitent
,
hold
grip
of
Christs
righteousnesse
,
except
he
obtain
such
a
measure
of
sanctification
and
freedom
from
wrestling
with
sin
,
as
he
hath
resolved
to
find
in
himself
before
he
can
stand
to
his
interest
in
Christ
for
justification
?
What
wonder
is
it
,
that
God
suffer
sin
in
the
afflicted
to
put
forth
its
power
more
then
before
,
that
he
may
teach
his
young
convert
and
souldier
,
ignorant
of
his
duty
and
of
Gods
order
of
proceeding
with
his
children
,
to
be
more
wise
,
and
to
adhere
more
closely
under
the
sense
of
his
sinfulnesse
,
unto
the
righteousnesse
of
Christ
,
unto
which
he
did
flye
and
was
forced
to
flye
in
his
conversion
?
As
also
,
that
he
may
teach
his
child
,
that
sanctification
must
be
drawn
out
of
no
other
fountain
then
Christ
,
out
of
whose
fulnesse
we
must
receive
grace
for
grace
,
and
who
by
faith
applyeth
to
his
redeemed
ones
his
imputed
righteousness
,
and
by
faith
applyeth
and
worketh
in
them
sanctification
purchased
unto
them
in
the
covenant
of
Redemption
?
5.
Wherefore
,
for
remedy
of
this
mistake
,
first
,
let
the
afflicted
,
when
he
perceiveth
and
feeleth
the
power
of
sin
to
be
more
then
he
conceived
he
should
have
found
in
himself
after
his
conversion
,
let
him
(
I
say
)
forthwith
humble
himself
before
God
,
acknowledge
his
natural
uncleannesse
,
and
utter
inability
by
his
own
strength
to
resist
sin
,
and
being
humbled
at
the
heart
,
let
him
blesse
God
,
who
of
his
free
grace
hath
prepared
and
freely
granted
unto
him
a
righteousnesse
purchased
by
Christ
,
2
Cor.
5.
21.
with
which
being
cloathed
,
he
may
stand
before
the
Tribunal
of
grace
absolved
.
Next
,
let
him
earnestly
and
daily
pray
,
that
he
may
both
hold
fast
grips
of
that
righteousnesse
of
Christ
by
faith
,
and
out
of
the
same
fountain
of
Gods
glorious
grace
in
Christ
,
study
to
increase
in
sanctification
,
and
peece
and
peece
to
mortifie
and
abolish
the
corruption
of
nature
▪
Thirdly
,
let
the
afflicted
use
the
ordinances
and
means
appointed
of
God
for
mortifying
of
sin
and
reparation
of
the
Image
of
God
in
him
.
And
fourthly
,
let
the
afflicted
,
in
the
use
of
appointed
means
and
ordinances
of
God
▪
by
faith
look
unto
Christ
,
that
out
of
him
he
may
suck
sap
,
and
the
furniture
of
his
Spirit
,
to
bring
forth
good
fruits
:
for
,
without
him
we
can
do
nothing
;
but
if
we
abide
in
him
,
we
shall
bring
forth
abundant
fruits
,
Joh.
15.
5.
CHAP.
XIII
.
Wherein
is
solved
the
converts
doubt
,
whether
he
be
in
the
state
of
grace
,
arising
from
his
comparing
of
himself
with
the
hypocrit
and
unregenerat
In
those
perfections
they
may
attain
unto
.
SOmetime
a
true
convert
,
when
he
perceiveth
how
far
specious
hypocrits
may
make
progresse
in
the
way
of
righteousnesse
,
with
how
many
vertues
they
may
be
indued
,
with
how
many
gifts
they
may
be
adorned
,
how-like
the
foolish
virgins
may
be
unto
the
wise
,
and
how
far
temporary
faith
may
carry
a
man
,
especially
when
it
is
busked
with
spiritual
common
gifts
,
how
many
glorious
professors
of
the
true
christian
Religion
have
made
apostasie
,
how
many
wayes
men
do
deceive
themselves
and
may
possibly
further
and
further
deceive
themselves
(
of
which
self-deceivings
somewhat
is
spoken
in
the
end
of
the
former
book
)
what
wonder
is
it
,
the
weak
convert
stagger
,
and
fear
least
he
also
deceive
himself
,
especially
when
he
seeth
nothing
in
himself
which
may
not
be
counterfeit
?
2.
For
lousing
of
this
doubt
,
wherein
many
have
been
pusled
,
we
must
yield
to
the
afflicted
,
that
there
are
many
indeed
,
who
do
deceive
and
destroy
themselves
with
their
vain
thoughts
;
which
because
it
doth
very
frequently
come
to
passe
,
it
should
stir
up
all
men
to
be
circumspect
and
wary
least
they
deceive
themselves
in
the
mater
of
their
salvation
,
and
for
that
intent
to
examine
themselves
whether
they
be
in
the
saith
,
2
Cor.
13.
least
they
be
beguiled
,
and
so
perish
.
And
because
tender
faith
is
easily
hurt
,
all
their
fear
must
be
turned
into
a
holy
carefulnesse
,
to
be
found
sincere
and
serious
in
the
use
of
the
Lords
ordinances
,
least
Sathan
beguile
them
on
the
right
hand
or
on
the
left
.
And
for
this
end
,
we
offer
advice
to
the
afflicted
to
discern
things
that
differ
,
and
first
to
distinguish
gifts
,
common
to
hypocrits
and
true
converts
,
from
saving
graces
or
benefits
accompanying
salvation
:
for
,
learning
,
and
skill
to
govern
great
maters
,
and
eloquence
and
understanding
of
deep
mysteries
,
and
revelation
of
things
to
come
,
and
the
gift
of
working
miracles
,
and
the
gift
of
preaching
the
Gospel
,
may
be
granted
unto
the
unregenerat
for
the
use
and
edification
of
the
Church
.
The
observing
of
this
difference
shall
teach
the
afflicted
to
esteem
well
of
all
the
gifts
of
God
,
which
may
serve
for
humane
society
,
or
to
edifie
the
Church
,
but
not
to
look
upon
them
as
evidences
of
regeneration
,
for
they
are
nothing
in
comparison
of
saving
graces
;
for
,
if
he
shall
study
to
humility
and
repentance
toward
God
and
faith
toward
Jesus
Christ
,
and
love
to
God
and
his
Saints
,
and
to
a
holy
life
by
the
grace
of
Christ
,
in
any
measure
,
let
him
esteem
more
of
them
,
then
of
all
these
common
gifts
how
glorious
soever
they
seem
.
As
also
let
him
put
a
difference
betwixt
the
judgment
of
charity
concerning
other
mens
estate
,
which
contents
it self
with
probabilities
,
and
the
judgment
of
certainty
and
reall
verity
,
concerning
his
own
estate
,
which
proceeds
from
the
operation
of
the
holy
Spirit
,
bearing
witnesse
to
our
spirits
,
that
we
are
the
children
of
God
,
and
revealing
unto
us
what
things
are
freely
given
to
us
of
God
,
to
wit
,
among
other
gifts
,
giving
unto
us
eye-salve
to
make
us
know
,
that
we
are
blind
,
poor
,
naked
and
miserable
,
with
grace
leading
us
to
buy
without
money
or
price
from
Christ
,
gold
tryed
in
the
fire
,
and
garments
to
hide
our
nakednesse
,
which
is
the
righteousnesse
of
Christ
imputed
unto
us
.
In
the
judgement
of
charity
concerning
other
mens
estate
,
we
see
nothing
save
what
is
outward
,
and
cannot
pierce
into
their
hearts
,
which
God
only
can
and
doth
search
;
but
concerning
our
own
estate
,
we
may
know
certainly
,
if
we
search
well
,
1
Cor.
2.
10
,
11
,
12.
Wherefore
that
the
afflicted
may
overcome
this
doubt
,
let
him
leave
unto
God
the
judgment
of
the
hearts
of
these
hypocrits
and
apostats
,
which
were
never
humbled
in
〈◊〉
sense
of
sin
,
nor
seriously
believed
in
Christ
;
but
to
satisfie
himself
concerning
his
own
estate
,
let
him
study
to
discern
the
power
of
sin
in
himself
more
and
more
,
and
daily
be
humbled
before
God
in
the
sense
of
it
.
And
the
more
he
discern
the
loathsomnesse
of
sin
in
himself
,
let
him
the
more
heartily
embrace
Christ
offered
in
the
Gospel
and
consecrat
himself
wholly
unto
him
,
that
in
his
furniture
,
drawn
by
faith
out
of
Christ
,
he
may
bring
forth
good
fruits
and
add
one
vertue
to
another
,
and
so
shall
he
be
sure
,
that
he
hath
passed
the
perfection
of
the
unregenerat
,
and
is
a
true
subject
of
the
kingdom
of
God
effectually
called
,
and
elected
of
God
unto
eternall
life
,
2
Pet.
1.
5
,
6
,
7
,
8.
CHAP.
XIV
.
Wherein
is
solved
the
doubt
of
the
true
convert
,
whether
he
be
in
the
state
of
grace
,
because
some
godly
persons
look
upon
him
as
an
hypocrit
.
SOme
true
converts
,
do
suspect
themselves
not
to
be
true
converts
,
because
some
of
the
godly
of
their
acquaintance
(
whose
judgment
otherwayes
is
not
to
be
lightly
rejected
)
not
only
do
suspect
them
to
be
hypocrits
,
but
by
words
spoken
of
them
and
behaviour
toward
them
,
declare
their
judgment
of
them
.
2.
This
tentation
doth
not
a
little
afflict
the
weak
in
faith
,
who
of
themselves
are
ready
to
call
in
question
their
own
conversion
,
and
when
they
perceive
their
own
suspicion
of
themselves
to
be
as
it
were
confirmed
by
the
suspicion
and
testimony
of
some
Saints
(
howsoever
rashly
judging
other
mens
hearts
)
no
wonder
the
tentation
of
Sathan
,
questioning
whether
they
be
the
children
of
God
,
grow
strong
against
them
.
By
this
stratageme
Sathan
useth
to
assault
the
strongest
in
faith
,
and
to
vex
them
at
least
,
as
we
may
see
in
the
exercise
of
Iob
,
whose
faith
was
mightily
assaulted
when
his
godly
friends
mistook
his
affliction
,
and
condemned
him
as
a
wicked
hypocrit
.
The
like
we
see
in
the
exercise
of
the
Prophet
,
Ps.
38.
11.
when
his
friends
stood
aloof
from
his
plague
.
3.
For
strengthening
the
afflicted
under
this
tentation
;
first
,
let
him
examine
himself
so
much
the
more
acuratly
,
because
of
the
suspicion
that
the
godly
have
of
him
:
after
which
examination
,
if
he
find
any
measure
of
sorrow
for
sin
in
himself
,
and
of
faith
flying
to
Christ
for
relief
,
and
of
endeavour
to
live
holily
,
righteously
and
soberly
,
albeit
joyned
with
much
infirmity
and
manifold
imperfections
,
let
him
not
cast
away
his
confidence
,
but
rather
strengthen
what
he
findeth
of
the
Lords
gracious
work
in
him
,
although
it
seem
to
him
ready
to
dye
.
Secondly
,
let
him
consider
whether
this
exercise
and
affliction
be
a
correction
from
God
,
chastising
him
for
his
rash
judgment
of
others
,
whom
possibly
he
hath
wounded
with
such
rash
suspicions
of
them
;
but
whether
he
find
this
or
not
,
let
him
not
despise
this
exercise
,
but
be
humbled
before
God
in
the
acknowledgment
of
the
reliques
of
hypocrisie
in
our
corrupt
nature
,
and
flye
unto
Christ
(
in
whose
mouth
there
was
no
guile
)
that
he
may
be
cloathed
with
his
righteousnesse
head
and
feet
;
and
let
him
study
unto
more
and
more
sincerity
,
that
he
may
approve
himself
to
God
,
and
to
discreet
Judges
of
his
conversation
,
and
let
him
not
alienat
himself
altogether
so
far
as
in
him
lyeth
from
them
,
by
whose
suspicions
his
faith
and
good
name
hath
been
wounded
,
but
in
humility
and
charity
toward
them
,
in
the
constant
following
of
piety
toward
God
and
righteousnesse
toward
men
,
labour
to
commend
himself
to
all
mens
consciences
.
And
in
so
doing
he
needeth
not
stand
for
the
rash
judgment
of
any
man
:
for
by
so
doing
Iob
was
victorious
over
this
tentation
in
his
conflict
with
his
friends
:
and
it
is
sure
,
that
men
may
be
deceived
in
their
judgement
of
other
mens
estate
;
for
,
first
,
the
ignorance
of
another
mans
heart
,
maketh
the
Judge
to
judge
what
he
knoweth
not
.
It
is
true
,
God
hath
granted
unto
his
children
liberty
according
to
his
Word
to
judge
of
the
actions
of
other
men
,
and
from
their
actions
to
judge
of
their
condition
and
temper
in
relation
to
those
actions
;
but
to
judge
of
their
state
who
outwardly
do
what
is
right
,
doth
not
belong
to
men
,
but
to
God
who
hath
reserved
to
himself
the
searching
of
every
mans
heart
,
and
only
knoweth
who
is
the
upright
and
who
is
the
hypocrit
,
who
is
the
wise
and
who
is
the
foolish
virgin
,
the
outward
conversation
of
both
being
like
one
to
another
.
Again
,
to
know
another
mans
manners
,
ingine
,
inclination
and
way
of
his
life
,
doth
require
long
conversing
with
him
,
comparison
of
his
actions
one
with
another
,
and
a
prudent
conjunction
of
all
signes
of
his
inward
disposition
,
before
a
discreet
charitable
judgment
can
be
had
of
him
.
And
whosoever
do
judge
rashly
of
other
mens
hearts
,
do
not
well
know
their
own
heart
,
or
of
what
spirit
they
are
in
judging
:
for
many
presume
too
much
to
justifie
their
own
condition
and
state
,
and
make
themselves
to
be
as
rules
and
paterns
unto
others
,
and
so
become
too
too
rigid
censurers
and
severe
judges
of
other
mens
conditions
and
state
,
except
they
find
it
like
to
their
own
.
And
if
there
be
any
dissimilitude
of
manners
or
discrepance
of
judgment
,
or
contention
about
any
mater
,
then
partiality
hindereth
a
right
judgment
one
of
another
,
and
affection
marreth
reason
many
times
that
it
cannot
discern
what
is
right
.
Therefore
let
the
person
afflicted
with
this
tentation
,
turn
himself
to
God
who
searcheth
the
reines
,
and
let
him
humble
himself
in
his
sight
,
renewing
the
exercise
of
repentance
and
faith
in
Christ
,
and
let
him
apply
to
himself
what
the
Scripture
doth
pronounce
of
these
who
in
the
sense
of
their
sin
do
flye
to
Christ
Jesus
,
that
in
him
they
may
have
remission
of
sin
and
amendment
of
their
life
:
for
so
did
the
Prophet
in
the
whole
Psal.
17.
when
he
had
to
do
with
his
uncharitable
friends
and
kinsfolk
,
and
so
let
the
afflicted
do
.
CHAP.
XV.
Wherein
the
converts
doubting
of
his
being
in
the
state
of
grace
,
so
oft
as
he
doth
not
feel
the
sense
of
his
reconciliation
with
God
,
is
examined
and
answered
.
SO●e
true
converts
are
,
who
indeed
are
indued
with
the
saving
graces
of
faith
,
hope
and
charity
,
and
give
evident
proof
of
the
in-dwelling
of
the
holy
Spirit
in
them
,
and
do
rejoyce
now
and
then
in
God
their
Saviour
,
when
his
love
to
them
is
shed
abroad
in
their
heart
,
but
when
a
cloud
cometh
over
their
eyes
,
and
they
do
not
feel
the
warm
beams
of
the
Sun
of
righteousnesse
shining
in
their
soul
as
they
before
have
felt
,
they
are
assaulted
with
doubting
if
any
saving
grace
be
in
them
at
all
,
and
do
entertain
these
tentations
oft-times
,
so
far
as
to
suspect
and
expresse
in
words
,
that
there
is
no
solid
faith
in
themselves
,
no
lively
hope
,
no
christian
charity
,
no
mortification
of
sin
,
no
purity
of
heart
,
and
such
like
;
if
when
they
are
thus
tempted
and
tossed
they
lay
hold
on
Christ
,
as
in
their
first
conversion
,
and
find
the
sensible
comfort
of
the
holy
Spirit
by
the
word
of
the
Gospel
applyed
unto
them
,
then
all
is
well
,
their
doubting
is
overcome
for
the
time
,
they
rejoyce
and
praise
God
:
But
if
the
Lord
shall
delay
,
for
his
own
wise
ends
,
to
renew
their
sensible
consolations
,
and
to
renew
the
earnest-penny
of
their
inheritance
,
forthwith
they
begin
to
doubt
again
,
and
to
hearken
to
Sathans
suggestions
,
and
to
suspect
that
their
former
feelings
were
but
temporary
,
and
not
the
special
operations
of
the
holy
Spirit
,
and
at
length
break
forth
in
many
sad
complaints
.
And
,
in
a
word
,
they
do
not
maintain
the
work
of
saving
grace
in
themselves
longer
then
the
sun
shine
of
spiritual
felt
consolations
abideth
with
them
.
And
albeit
their
exercise
be
no
wayes
so
hard
as
was
the
Prophets
,
Psal.
77.
yet
they
fall
out
in
the
same
complaint
which
the
Prophet
expresseth
,
ver.
7
,
8
,
9.
Will
the
Lord
cast
off
for
ever
?
and
will
he
be
favourable
no
more
?
is
his
mercy
clean
gone
for
ever
?
doth
his
promise
fail
for
evermore
?
hath
God
forgotten
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
mercies
.
2.
For
clearing
of
this
case
,
two
diseases
may
be
perceived
in
the
afflicted
which
is
here
described
.
The
one
is
this
,
the
afflicted
setteth
himself
to
live
rather
by
sense
then
by
faith
,
and
doth
put
his
faith
on
work
of
set
purpose
that
he
may
obtain
or
recover
consolation
shortly
;
but
if
his
desire
be
not
shortly
granted
,
he
maketh
not
use
of
the
formerly
felt
consolations
to
strengthen
his
own
●aith
when
consolation
is
withdrawn
:
The
other
sicknesse
is
this
,
the
afflicted
doth
not
take
up
the
nature
of
saving
graces
,
nor
perceive
the
beauty
thereof
,
except
in
the
sun-shine
of
sensible
divine
approbation
thereof
,
he
doth
not
take
up
the
right
definition
or
description
of
saving
graces
:
for
,
saith
is
to
him
nothing
,
if
it
be
not
a
full
perswasion
;
except
he
can
pour
forth
tears
alwayes
,
he
thinks
he
doth
not
repent
;
except
he
find
a
joyfull
expectation
of
Christs
coming
in
glory
,
he
thinks
his
hope
not
lively
;
and
so
of
charity
and
patience
,
temperance
,
righteousnesse
and
holinesse
,
if
he
do
not
find
them
in
some
eminent
measur
as
they
may
near●by
stand
before
the
law
,
the
afflicted
of
whom
we
are
now
speaking
,
thinketh
he
hath
nothing
of
saving
grace
in
him
.
We
grant
,
that
this
sicknesse
is
very
rare
▪
and
few
they
are
that
are
troubled
with
it
;
yet
where
it
appeareth
,
it
must
be
speedily
cured
,
but
with
great
circumspection
cured
;
for
the
earnest
desire
he
hath
of
feeling
the
sweet
sense
of
the
joy
of
the
holy
Ghost
,
must
not
be
disallowed
,
but
commended
to
him
,
and
he
taught
to
cry
as
it
is
said
,
Cant.
2.
5.
Stay
me
with
flaggons
,
comfort
me
with
aples
,
for
I
am
sick
of
love
,
yet
with
holy
submission
unto
Gods
will
for
time
,
maner
and
measure
.
2.
He
is
also
to
be
commended
,
that
in
his
trouble
he
goeth
to
God
in
Christ
,
not
altogether
without
faith
which
he
putteth
forth
in
active
exercise
thereof
by
confession
of
sin
,
by
supplication
and
otherwayes
;
but
here
is
he
to
be
reproved
,
that
while
he
is
actually
exercising
faith
,
love
,
hope
,
&c.
he
reckoneth
all
he
doeth
to
be
nothing
,
no
faith
,
no
hope
,
&c.
because
it
is
not
in
such
a
measure
as
he
would
.
3.
He
is
to
be
commended
,
that
he
doth
aime
at
the
highest
degrees
of
faith
,
love
,
hope
,
patience
,
mortification
of
sin
,
and
practice
of
holinesse
,
and
all
commanded
vertues
;
but
here
he
faileth
,
that
he
counteth
all
as
nought
,
when
consolation
and
sensible
approbation
of
what
he
hath
is
not
felt
;
for
here
he
despiseth
the
day
of
small
things
,
and
unthankfully
mis-regardeth
the
lower
degrees
of
these
saving
graces
,
which
notwithstanding
are
bought
to
the
redeemed
by
the
same
price
wherewith
the
highest
degrees
are
bought
,
to
wit
,
with
the
precious
blood
of
Jesus
Christ
.
3.
Wherefore
let
the
afflicted
consider
,
first
,
that
the
will
of
God
revealed
,
requireth
of
us
,
that
we
walk
by
faith
,
and
under
the
sense
of
our
sinfulnesse
and
afflictions
whatsoever
,
hold
fast
the
covenant
of
grace
in
Christ
Jesus
,
and
by
adhering
unto
him
hold
up
our
heart
▪
and
entertain
spiritual
life
in
us
.
Secondly
,
let
him
consider
,
that
this
way
of
living
by
faith
and
dependence
on
the
word
of
Gods
grace
,
doth
please
the
Lord
well
;
for
,
without
faith
it
is
impossible
to
please
him
;
and
thus
living
by
faith
in
him
,
doth
give
more
glory
of
truth
,
grace
,
mercy
and
constancy
unto
God
then
when
we
suspend
the
glorifying
of
him
,
till
we
find
the
sense
of
consolation
from
him
:
for
if
we
believe
in
God
,
only
because
we
find
the
consolations
of
his
Spirit
,
our
faith
in
that
case
is
weak
,
and
leaneth
more
upon
the
pledge
and
sensible
evidence
of
his
truth
bestowed
upon
us
,
then
upon
his
promise
without
a
pledge
:
for
,
no
man
will
refuse
to
give
credit
to
a
man
upon
a
pawn
,
but
God
is
worthy
to
be
credited
upon
his
word
without
a
pawn
,
yea
,
when
his
dispensation
seemeth
contrary
to
his
promise
.
Thirdly
,
let
him
consider
,
that
the
Lord
useth
to
give
sensible
consolations
not
only
to
help
our
faith
,
in
the
time
of
consolation
,
but
also
to
help
our
faith
when
the
consolations
are
withdrawn
from
us
,
and
we
are
put
to
hard
exercise
:
wherein
it
is
our
duty
to
glorifie
our
God
for
his
truth
and
grace
,
whereof
we
have
sometime
had
confirmations
by
felt
consolation
,
and
patiently
to
wait
till
he
restore
unto
us
the
joy
of
his
Spirit
:
for
if
in
the
want
of
sensible
consolation
we
shall
put
aspersions
upon
the
Lords
work
and
graces
bestowed
upon
us
,
and
call
them
in
question
,
we
shall
be
found
in
so
doing
more
carefull
of
self-satisfaction
then
to
do
the
duties
which
God
requireth
of
us
.
Fourthly
,
let
the
afflicted
learn
so
to
describe
and
define
every
saving
grace
of
faith
,
repentance
,
hope
,
love
and
mortification
of
sin
,
as
the
description
may
take
in
the
meanest
measure
of
those
graces
;
for
,
it
is
hard
to
say
,
that
there
is
no
sound
faith
where
there
is
not
a
full
perswasion
;
for
the
hungry
looking
of
a
trembling
sinner
unto
Christ
,
must
not
be
excluded
from
being
an
act
of
faith
;
it
is
hard
to
restrain
the
exercise
of
repentance
to
the
sheding
of
tears
,
for
many
other
signs
of
repentance
may
be
found
where
these
are
seldom
,
such
as
is
the
hatred
of
sin
striving
against
all
tentations
unto
it
,
and
flying
from
all
occasions
which
may
insnare
the
believer
in
Christ
in
trespasses
.
Fifthly
,
let
the
afflicted
distinguish
between
faith
and
sense
of
joy
,
both
are
Gods
gifts
,
but
the
grounds
of
faith
whereupon
we
are
commanded
to
rest
our selves
should
be
rested
on
constantly
,
whatsoever
dispensation
of
joy
or
grief
we
shall
meet
with
:
and
this
is
our
perpetual
duty
,
but
sense
is
at
Gods
free
dispensation
to
give
and
withdraw
and
restore
at
his
pleasure
,
and
is
a
movable
benefit
,
which
,
the
Lord
,
as
his
wisdom
seeth
expedient
for
our
good
,
doth
give
and
continue
,
withdraw
and
restore
,
diminish
or
augment
.
And
therefore
the
afflicted
is
bound
by
duty
still
to
believe
and
rejoyce
in
believing
.
And
to
have
the
joy
of
sense
also
he
may
lawfully
study
,
but
ought
not
to
suffer
his
faith
to
be
weakened
by
the
want
of
it
,
as
the
Prophet
doth
teach
us
,
Ps.
42.
11.
and
,
43.
5.
and
,
88.
Last
of
all
,
let
the
afflicted
be
posed
upon
his
conscience
if
he
dare
condemn
his
flying
to
Christ
in
the
sense
of
his
sins
as
no
act
of
faith
,
or
if
he
dar
deny
his
hunger
after
renewed
consolation
,
and
beholding
of
God
with
joy
as
reconciled
in
Christ
,
to
be
an
act
of
love
to
God
and
of
communion
with
him
?
Therefore
,
let
him
confesse
with
the
Psalmist
,
Ps.
77.
10.
This
my
doubting
is
my
infirmity
,
I
will
remember
the
years
of
the
right
hand
of
the
Lord
.
CHAP.
XVI
.
Wherein
is
solved
the
true
converts
doubt
of
his
regeneration
,
because
he
seemeth
to
himself
not
to
grow
in
grace
by
the
use
of
the
means
appointed
for
his
growth
.
SOme
true
converts
are
brought
to
suspect
their
own
regeneration
,
because
in
the
using
of
the
means
leading
to
sanctification
and
salvation
,
sundry
complain
and
say
,
I
do
not
perceive
the
Lords
blessing
on
my
pains
and
diligence
;
I
grow
not
in
the
knowledge
of
things
spiritual
;
my
faith
doth
not
grow
by
hearing
nor
reading
of
the
Word
of
God
,
nor
by
meditation
of
it
;
I
do
not
prevail
in
wrestling
against
my
in-bred
sin
and
corrupt
nature
,
neither
by
prayer
nor
fasting
:
and
therefore
,
what
shall
I
judge
of
my
state
,
but
that
it
is
like
I
am
not
converted
and
renewed
?
For
,
if
I
were
indeed
converted
and
reconciled
with
God
,
I
conceive
it
should
fair
otherwayes
with
me
then
it
doth
.
2.
In
this
case
the
true
convert
is
in
hazard
of
growing
slack
and
careless
in
the
use
of
the
means
,
and
to
grieve
the
holy
Spirit
,
by
prescribing
unto
him
and
limiting
of
him
unto
such
a
measure
of
profiting
in
the
use
of
the
means
,
and
making
him
know
how
far
he
had
profited
and
advanced
in
the
course
of
sanctification
.
Yea
,
there
is
danger
,
lest
in
this
case
the
convert
not
only
become
cold-rife
in
the
exercises
of
piety
,
but
also
turn
loose
in
his
conversation
,
and
follow
the
allurements
of
the
world
,
having
so
far
hearkened
to
the
temptation
,
as
to
think
it
in
vain
that
he
hath
washen
his
hands
in
innocency
;
as
(
Ps.
73.
)
befell
the
Prophet
.
3.
For
removing
of
this
doubt
,
the
afflicted
hath
reason
to
check
himself
for
hearkening
so
far
unto
the
temptation
,
as
to
joyn
with
hypocrits
in
his
complaint
,
Isa.
58.
5.
Wherefore
have
we
fasted
(
say
they
)
and
thou
●●st
not
?
wherefore
have
we
afflicted
our
souls
,
and
thou
●ikest
no
knowledge
?
But
because
nothing
doth
more
trouble
the
afflicted
then
his
suspicion
of
his
own
hypocrisie
,
let
the
causes
be
searched
from
which
his
suspicion
doth
arise
.
One
of
them
may
be
this
,
that
in
the
use
of
the
means
,
the
eyes
of
the
afflicted
are
more
and
more
opened
to
perceive
the
power
and
poyson
of
his
natural
corruption
more
clearly
then
he
perceived
before
.
And
this
deciphering
of
sin
more
and
more
,
doth
hinder
him
to
see
the
growth
of
his
light
and
the
growth
of
his
hatred
against
manifested
sin
,
joyned
with
the
overturning
of
his
own
high
imaginations
and
native
pride
.
Another
cause
may
be
this
,
that
the
true
convert
hath
promised
unto
himself
,
in
the
use
of
the
means
,
more
and
greater
benefits
spiritual
from
God
,
then
he
doth
by
experience
find
,
which
because
he
doth
not
find
,
he
thinketh
he
hath
not
profited
.
A
third
cause
may
be
this
,
that
the
Lord
is
about
the
purging
of
him
from
practical
errors
,
such
as
are
the
high
estimation
of
his
own
diligence
in
the
use
of
the
means
,
as
if
there
were
some
sort
of
merit
annexed
unto
the
works
prescribed
to
the
convert
by
the
Lord
,
or
as
if
the
use
of
the
means
had
in
them
some
force
and
efficacy
in
producing
such
effects
in
him
as
the
convert
hath
expected
;
or
,
as
if
the
Lord
had
oblieged
himself
to
blesse
,
sensibly
,
diligence
in
the
use
of
the
means
,
to
the
diligent
mans
satisfaction
.
4.
Therefore
,
first
,
let
the
afflicted
continue
in
his
diligence
,
and
bewar
of
the
foresaid
practical
errors
;
let
him
humble
himself
before
Christ
,
that
he
may
draw
more
vertue
out
of
him
by
faith
,
and
by
so
much
the
more
as
he
●indeth
sin
himself
,
and
not
profi●ing
in
the
use
of
the
means
,
let
him
lay
the
faster
hold
on
the
covenant
of
grace
,
and
on
Christ
offered
therein
,
for
giving
righteousnesse
and
sanctification
.
Secondly
,
let
him
set
upon
the
exercise
of
every
duty
with
prayer
,
that
he
may
follow
the
duty
in
Christs
name
with
his
eye
fixed
on
Gods
grace
;
and
after
the
discharge
of
the
duty
,
let
him
look
to
Christ
,
that
from
him
,
he
may
have
the
blessing
:
for
,
without
Christ
we
can
do
nothing
acceptably
,
nor
with
profit
.
Last
of
all
,
let
him
not
esteem
lightly
of
the
effects
of
his
diligence
,
as
if
he
did
no
wayes
profit
;
but
when
he
hath
rightly
considered
maters
,
if
he
find
the
least
fruit
following
his
using
of
the
means
,
let
him
give
the
glory
of
it
to
God
in
Christ
the
giver
thereof
,
and
humbly
put
up
his
lamentation
for
his
short-coming
in
duties
unto
God
by
prayer
:
for
,
this
is
the
way
to
make
progresse
in
faith
and
repentance
,
and
humility
and
submission
of
his
will
unto
God
in
the
use
of
the
means
,
and
let
him
thank
the
Lord
,
that
from
day
to
day
he
is
keeped
from
scandalous
out-breaking
.
CHAP.
XVII
.
Wherein
is
solved
the
converts
doubt
,
whether
he
be
regenerat
,
because
he
seemeth
to
himself
to
follow
religion
and
righteousnesse
from
the
common
operation
of
Gods
working
by
morall
swasion
,
and
not
from
the
special
operation
and
impulsion
of
the
holy
Spirit
.
THere
are
some
true
converts
,
who
have
profited
so
far
in
the
amendment
of
their
life
,
and
conforming
their
conversation
unto
the
rule
of
Gods
Word
,
that
the
yoke
of
Christ
is
become
easie
to
them
,
and
their
delight
is
to
be
frequently
about
the
exercises
of
religion
and
works
of
righteousnesse
,
and
yet
sometime
they
are
troubled
with
suspicion
,
whether
the
work
of
regeneration
in
them
be
solid
,
because
any
thing
they
do
,
may
be
done
,
as
they
conceive
,
by
temporary
believers
,
in
whom
no
sound
renovation
of
corrupt
nature
will
be
found
.
I
find
nothing
in
me
(
saith
one
)
of
the
effectual
motion
of
the
holy
Spirit
,
but
all
by
way
of
morall
swasion
,
by
imitation
of
others
,
by
education
,
as
may
be
found
in
the
unrenewed
disciples
of
morall
philosophy
:
for
as
they
by
frequent
actions
do
acquire
habits
,
wherewith
being
indued
,
they
discharge
moral
duties
more
easily
and
with
delight
;
So
,
I
by
discharging
acts
of
religion
,
and
acquainting
my self
with
them
daily
,
do
seem
to
my self
to
have
acquired
a
facility
and
delectation
in
religious
actions
and
works
of
righteousnesse
toward
my
neighbours
.
2.
This
case
we
grant
is
very
perilous
,
and
subtilely
coloured
by
Sathan
to
deceive
and
weaken
the
true
convert
;
for
,
it
is
true
,
what
power
hath
been
seen
in
morall
philosophy
among
Pagans
,
to
put
a
luster
on
mens
civil
conversation
,
must
be
also
granted
to
Theology
among
professed
Christians
,
because
divine
threatnings
and
promises
,
for
procuring
outward
reformation
of
a
mans
life
,
are
more
apt
to
prevail
with
a
man
,
then
all
morall
philosophy
;
and
it
is
true
also
,
that
education
by
parents
,
and
imitation
of
good
men
,
is
of
great
force
morally
to
perswade
a
man
to
the
following
of
the
outward
duties
of
religion
,
and
to
a
civil
conversation
.
Wherefore
it
is
no
wonder
to
see
a
true
convert
doubt
of
his
own
regeneration
,
when
he
compareth
external
duties
discharged
by
himself
,
with
the
external
duties
discharged
by
others
whose
heart
he
cannot
see
,
but
must
judge
charitably
of
them
,
and
yet
can
neither
be
clear
determinatly
to
affirm
all
such
to
be
true
converts
,
nor
to
affirm
himself
to
be
a
true
convert
,
so
long
as
he
suspecteth
,
that
as
some
others
reformation
,
So
also
his
own
reformation
,
may
prove
no
better
then
from
morall
swasion
,
which
may
be
●ound
in
a
man
unregenerat
.
3.
For
lousing
of
this
doubt
and
strengthening
of
the
faith
of
the
true
convert
,
let
him
examine
himself
,
whether
in
the
conscience
of
his
natural
sinfulnesse
,
and
sense
of
his
own
unworthinesse
and
inability
to
deliver
himself
from
the
power
of
sin
,
wrath
and
misery
,
he
hath
fled
,
and
from
time
to
time
doth
flye
to
Christ
according
to
the
tenor
of
the
covenant
of
grace
,
to
be
justified
,
sanctified
and
saved
by
him
,
and
doth
follow
the
exercises
of
religion
and
righteousnesse
in
obedience
to
the
commands
of
God
.
If
his
conscience
answer
him
,
that
so
he
doth
,
then
,
first
,
let
him
look
upon
his
doubting
of
his
state
,
as
the
subtile
tentation
of
Sathan
;
and
that
he
may
be
strong
against
this
tentation
,
let
him
renew
the
acknowledgment
of
his
sins
and
sinfulnesse
,
of
his
weaknesse
and
unworthinesse
and
renew
also
his
consent
to
the
covenant
of
grace
in
Jesus
Christ
and
his
purpose
to
obey
the
commandments
of
God
in
the
strength
of
Christ
:
for
,
by
this
means
he
shall
gain
the
entry
into
his
refuge
where-from
Sathan
was
drawing
him
,
by
furnishing
doubts
and
weakening
his
faith
.
Secondly
,
having
casten
his
anchor
within
the
vail
,
and
setled
his
faith
on
Christ
Jesus
,
let
him
now
maintain
his
former
course
,
so
far
as
truth
will
suffer
,
that
his
former
course
of
life
,
in
following
with
delight
the
exercise
of
religion
and
righteousnesse
,
did
proceed
from
the
holy
Spirit
;
and
let
him
consider
,
that
it
is
not
a
sufficient
reason
to
call
in
question
the
infused
habits
of
saving
grace
,
because
supernatural
habits
,
infused
immediatly
by
the
Spirit
of
Christ
,
are
entertained
,
augmented
and
confirmed
by
frequent
acts
and
daily
exercise
,
no
lesse
then
natural
or
morall
habits
are
,
which
are
acquired
by
exercise
:
And
this
is
clear
from
Scripture
,
wherein
are
many
exhortations
to
put
faith
,
love
,
repentance
,
patience
,
&c.
in
frequent
exercise
,
that
these
gracious
habits
may
grow
strong
,
as
the
Apostle
Peter
doth
speak
,
2
Epist.
1.
chap.
ver.
5
,
6.
&c.
Thirdly
,
let
him
put
a
difference
in
judging
of
his
own
conversation
and
the
conversation
of
others
▪
of
whose
principles
and
ends
of
outward
godly
carriage
,
he
cannot
judge
,
as
he
can
do
of
his
own
:
for
,
a
man
in
nature
unregenerat
,
or
a
temporary
believer
,
may
make
profession
of
true
religion
,
and
outwardly
go
on
in
a
blamelesse
conversation
,
with
this
opinion
,
that
by
his
works
he
shall
please
God
,
and
procure
salvation
to
himself
.
But
the
true
convert
shall
be
found
a
renouncer
of
confidence
in
his
own
works
,
a
man
sensible
of
his
own
sinfulnesse
and
imperfections
,
who
hath
fled
and
resolveth
still
to
adhere
to
Christ
for
righteousnesse
and
salvation
through
him
;
the
finding
whereof
in
any
measure
after
examination
,
may
solve
the
converts
doubt
:
for
,
a
man
in
nature
,
cannot
so
hate
sin
and
follow
holinesse
,
as
to
renounce
confidence
in
his
holinesse
,
and
slve
unto
Christ
for
righteousnesse
.
Fourthly
,
let
the
afflicted
convert
consider
,
that
the
Lords
dealing
with
his
children
both
by
morall
motives
,
and
by
effectual
perswasion
unto
the
obedience
of
faith
,
may
and
doth
very
well
concur
and
agree
together
,
neither
is
the
special
operation
of
the
holy
Spirit
with
any
reason
to
be
suspected
,
because
he
sweetly
leadeth
on
his
child
,
by
way
of
counsell
,
(
without
the
childs
observation
of
any
notable
impulse
)
making
him
to
overcome
strong
tentations
unto
sin
,
whereunto
he
is
naturally
inclined
:
for
,
the
more
victorious
grace
is
over
corruption
,
the
efficacie
of
the
Lords
grace
is
the
more
conspicuous
,
and
that
obedience
is
most
pleasant
to
God
wherein
corrupt
nature
maketh
most
opposition
.
Therefore
in
this
case
here
presupposed
,
let
him
stand
to
the
defence
of
his
faith
in
Christ
,
and
go
on
cheerfully
in
the
way
of
righteousnesse
against
Sathans
tentation
solliciting
him
to
doubting
and
discouragement
;
which
counsell
if
he
follow
,
he
shall
find
by
experience
,
that
he
hath
made
use
of
the
shield
of
faith
,
and
gotten
the
victory
not
without
the
special
operation
and
impulse
of
the
holy
Spirit
.
CHAP.
XVIII
.
Wherein
is
solved
the
true
converts
doubt
,
whether
he
be
regenerat
,
because
he
findeth
not
self-denyal
in
the
measure
which
is
requisite
in
converts
.
SOme
true
converts
are
found
,
who
having
for
a
time
injoyed
p●eace
of
conscience
,
have
called
their
conversion
in
question
by
occasion
of
hearing
or
reading
some
sermon
of
some
zealous
Preacher
pressing
the
marks
of
true
and
sincere
conversion
,
and
making
self-denyall
and
loving
of
God
for
himself
,
the
main
marks
of
conversion
,
and
without
circumspect
and
wise
difference
put
by
him
betwixt
legall
perfection
and
evangelical
sincerity
,
pressing
self-denyal
and
the
loving
of
God
abstractly
,
further
then
any
Saint
doth
attain
unto
in
this
life
.
Whereupon
some
tender
souls
,
do
fall
in
question
with
themselves
,
whether
they
be
among
the
true
and
sincere
converts
,
because
they
know
that
our
Lord
requireth
self-denyall
in
every
person
who
will
follow
him
,
and
doth
condemn
them
all
for
unbelievers
who
seek
glory
of
men
,
and
not
the
glory
which
is
of
God
:
And
because
the
Preacher
possibly
hath
made
the
loving
of
God
for
his
benefits
,
to
be
too
too
mercenary
,
and
hath
pressed
without
respect
to
benefits
,
that
God
must
be
loved
for
himself
,
therefore
the
weak
convert
beginneth
to
be
troubled
,
as
if
he
were
not
a
true
convert
at
all
,
saying
,
what
shall
I
think
of
my self
and
of
my
following
of
Christ
,
seing
I
feel
so
little
of
self-denyall
in
me
,
seing
I
have
loved
Christ
for
my
own
good
,
and
many
a
time
in
my
best
actions
I
have
sought
the
commendation
of
men
in
my
heart
,
and
I
have
been
ill
pleased
when
I
did
not
obtain
it
?
2.
For
solving
of
this
doubt
,
we
grant
that
every
man
who
will
follow
Christ
,
is
bound
to
deny
himself
:
And
true
it
is
,
there
is
nothing
more
difficile
then
to
forsake
our
own
carnall
wisdom
,
and
estimation
of
our
own
worth
,
works
and
abilities
how
small
●oever
.
Neither
is
there
any
more
dangerous
evil
,
then
in
the
discharge
of
Christian
duties
,
to
seek
or
accept
our
own
glory
and
the
applause
of
men
:
for
he
that
in
this
point
doth
foster
his
natural
corruption
,
certainly
doth
not
in
so
far
favour
these
things
which
are
Gods
,
but
serveth
his
own
flesh
.
Therefore
,
because
the
reliques
of
this
and
all
other
sin
do
remain
in
the
regenerat
,
the
Lord
by
variety
of
exercises
setteth
his
children
daily
to
learn
this
lesson
over
and
over
for
mortifying
their
corrupt
lusts
.
It
is
their
duty
therefore
,
when
any
spark
of
this
evil
of
self-seeking
doth
appear
,
to
cast
themselves
down
humbly
at
Christs
feet
and
confesse
the
sin
,
lest
some
spark
of
wrath
break
forth
upon
them
from
the
Lord
.
For
,
the
end
of
this
exercise
,
yea
,
and
the
reason
of
the
Lords
not
removing
fully
in-dwelling
sin
,
is
to
humble
us
,
and
send
us
to
Christ
,
least
if
he
should
otherwayes
deal
with
us
,
we
should
grow
proud
,
and
not
make
such
use
as
becometh
us
of
Gods
free
grace
and
Christs
righteousnesse
imputed
to
the
believer
;
mean
time
we
must
not
yield
to
Sathans
tentation
,
coloured
with
pretense
of
Scripture
,
as
if
Christ
had
discharged
us
to
seek
any
good
from
him
to
our selves
.
or
to
love
him
for
the
good
which
he
hath
purchased
to
us
,
and
which
he
from
time
to
time
bestoweth
on
us
:
for
,
when
Christ
requireth
of
us
to
deny
our selves
,
he
requireth
indeed
the
renounciation
of
our
own
carnall
and
corrupt
lusts
,
and
confidence
in
our
own
wisdom
,
worth
and
works
.
But
he
doth
not
require
of
us
to
renounce
the
sanctified
love
of
our
own
well-being
,
or
the
seeking
our
sanctification
,
consolation
and
salvation
in
him
alone
;
for
,
the
love
of
God
and
of
his
glory
,
is
the
main
end
of
all
our
desires
;
and
the
seeking
that
God
would
glorifie
his
own
grace
and
truth
in
his
promises
to
us
by
sanctifying
,
comforting
and
saving
us
,
is
a
subordinat
mean
unto
Gods
glory
:
yea
,
the
more
we
seek
our
righteousnesse
,
consolation
and
salvation
in
God
,
through
Christ
,
the
more
we
glorifie
God
,
and
do
say
in
substance
of
God
,
that
he
is
the
fountain
of
all
felicity
,
and
that
he
is
good
and
faithfull
to
grant
all
good
things
to
such
as
believe
in
him
and
do
seek
grace
for
grace
from
him
.
3.
It
is
true
,
that
we
should
love
God
above
all
things
,
and
love
him
more
then
our selves
,
and
love
him
though
he
should
slay
us
;
but
it
is
true
also
,
that
the
more
we
love
him
for
any
cause
,
the
more
we
esteem
of
him
,
the
more
we
magnifie
and
glorifie
him
;
and
what
is
love
to
,
and
seeking
of
,
God
,
but
the
acknowledgement
of
our
own
emptinesse
and
his
all-sufficiency
?
and
what
is
our
seeking
communion
with
him
,
but
a
refounding
of
our selves
into
the
fountain
whence
we
have
our
being
,
that
he
may
be
glorified
in
our
being
,
and
fully
well-being
?
And
so
our
spiritual
love
of
God
for
himself
and
for
the
goodnesse
which
is
let
forth
in
doing
good
to
us
,
is
not
mercenary
love
,
but
is
the
acknowledgement
of
his
perfections
and
of
his
grace
to
us
,
to
whom
he
will
be
our
God
in
Christ
,
even
all
in
all
to
us
in
him
.
As
for
seeking
of
mens
applause
,
whensoever
,
whether
upon
receiving
of
any
benefit
,
or
discharge
of
any
duty
,
the
corrupt
lust
of
vain
glory
doth
mix
it self
(
which
cannot
but
obscure
and
hinder
the
shining
of
his
glory
,
which
should
be
aimed
at
in
all
things
by
us
)
incontinent
upon
the
first
motion
of
this
our
sinfull
corruption
perceived
,
let
out
sin
be
humbly
acknowledged
and
confessed
unto
God
,
the
searcher
of
the
heart
,
and
let
supplication
in
our
spirit
be
made
unto
him
,
to
pardon
our
sin
,
and
mortifie
the
bitter
root
of
this
and
all
other
evils
in
us
.
CHAP.
XIX
.
Wherein
is
solved
the
doubt
of
the
true
convert
,
whether
he
be
indeed
converted
,
arising
from
this
,
that
he
knoweth
no
child
of
God
so
hardly
exercised
as
he
is
.
SOme
converts
are
,
who
by
the
light
of
the
Law
of
God
are
brought
to
the
acknowledgment
of
their
sin
and
misery
,
and
by
the
doctrine
of
the
Gospel
are
brought
to
seek
their
relief
in
Christ
,
and
have
taken
on
his
yoke
and
submitted
themselves
to
his
discipline
,
and
yet
fall
in
question
,
whether
they
be
converted
,
because
they
do
find
such
inequality
in
their
conversation
,
and
such
changes
in
their
condition
,
and
variety
of
tentations
,
as
they
can
find
no
example
of
the
like
in
Scripture
;
and
where
it
pleaseth
them
to
be
free
with
their
Pastor
or
confident
Christian
friend
,
do
fall
out
in
questions
,
if
ever
they
have
read
in
Scripture
any
like
unto
them
,
in
such
and
such
particulars
as
they
please
to
condescend
upon
;
and
if
their
Pastor
or
Christian
friend
shall
give
them
some
example
in
the
Scripture
,
of
Gods
children
so
exercised
,
they
are
ready
to
find
such
differences
between
the
case
of
the
godly
in
Scripture
,
and
their
case
,
as
they
cannot
receive
satisfaction
.
And
if
possibly
it
be
told
them
,
that
their
ca●e
is
not
singular
,
but
such
as
hath
befallen
sundry
of
their
Christian
acquaintance
in
this
present
age
,
yet
they
cannot
receive
satisfaction
for
all
this
,
but
still
do
insist
,
that
their
case
is
not
like
to
any
of
the
godly
.
Whereupon
they
foster
the
suspicion
of
their
not
being
converted
.
2.
This
ground
of
judging
of
mens
conversion
by
the
maner
of
Gods
exercising
of
them
,
so
as
other
converted
Saints
have
been
exercised
before
them
,
and
of
judging
the
man
to
be
unregenerat
,
who
is
otherwayes
exercised
then
they
know
any
convert
to
have
been
exercised
,
did
deceive
the
friends
of
Iob
,
who
in
Iobs
face
avowed
this
their
error
,
Iob
,
5.
1.
Call
now
,
say
they
,
if
their
be
any
that
will
answer
thee
,
and
unto
which
of
the
Saints
wilt
thou
turn
?
that
is
,
name
any
example
of
any
upright
man
who
hath
been
dealt
with
by
God
as
thou
art
?
and
what
Saint
or
holy
man
can
thou
name
,
to
whom
thou
can
compare
thy self
and
say
,
such
a
man
hath
suffered
such
things
as
I
do
?
This
doubt
doth
arise
from
this
error
and
mistake
;
the
afflicted
doth
without
ground
suppose
,
that
expresse
examples
of
every
particular
case
of
the
Saints
is
set
down
in
Scripture
.
It
is
true
,
there
are
examples
of
many
cases
which
may
befall
the
godly
;
but
it
is
not
to
be
expected
that
we
sh●ll
find
examples
of
every
particular
exercise
of
mind
,
wherein
the
Saints
may
fall
:
For
as
the
Evangehst
saith
,
if
all
particulars
were
written
,
the
world
could
not
hold
or
make
use
thereof
.
It
is
sufficient
that
the
Scripture
hath
set
down
rules
whereun●o
the
Saints
should
labour
to
conform
themselves
,
and
that
it
hath
opened
up
the
causes
and
remedies
of
all
spiritual
diseases
,
and
hath
given
so
many
examples
as
may
clear
the
rule
.
It
is
also
a
mistake
to
make
the
experience
of
the
most
exercised
souldier
a
rule
for
every
Saints
exercises
,
or
to
think
that
any
man
can
know
the
variety
of
cases
which
befall
the
Saints
:
for
,
there
are
many
whose
cases
are
not
revealed
to
any
,
but
laid
open
unto
God
only
,
by
prayer
,
and
are
helped
by
faith
in
Christ
.
3.
Wherefore
the
afflicted
must
walk
by
rules
set
down
in
Scripture
,
whether
he
find
the
practices
thereof
in
Scripture
or
not
.
Now
this
is
the
rule
,
that
whatsoever
evil
condition
we
fall
into
,
whatsoever
tentation
,
whatsoever
pollution
hath
defiled
our
consciences
,
we
must
humble
our selves
before
God
,
and
flye
unto
Christ
for
remission
of
the
guil●inesse
,
for
washing
away
the
filthinesse
thereof
,
for
breaking
down
the
power
of
corruption
,
and
pulling
out
the
roots
thereof
;
withall
praising
and
thanking
Christ
,
who
hath
discovered
unto
us
these
evils
and
hath
made
them
our
affliction
,
and
not
suffered
them
to
break
forth
to
the
scandal
of
others
.
And
whatsoever
calamity
or
temporal
misery
we
shall
fall
into
,
the
Scripture
hath
given
order
unto
us
,
humbly
to
submit
our selves
to
Gods
dispensation
,
and
to
make
a
good
construction
of
Gods
love
and
wisdom
in
exercising
us
so
:
for
,
by
this
rule
Iob
did
walk
,
defending
his
faith
in
Christ
,
his
living
and
loving
Redeemer
,
against
Sathans
temptations
,
and
his
friends
uncharitable
wrangling
disputations
,
when
the
question
was
about
his
state
,
whether
he
had
ever
been
converted
or
not
,
whether
he
was
a
wicked
hypocrit
or
not
?
and
by
so
doing
,
he
over-came
the
temptation
whereof
we
are
now
speaking
.
And
let
not
the
afflicted
lay
it
for
a
ground
that
by
his
hearing
of
the
exercise
of
another
,
like
unto
his
condition
,
he
can
be
cured
:
because
no
example
of
the
exercise
of
another
can
be
found
so
quadrant
unto
his
condition
,
as
he
could
thereby
take
satisfaction
.
For
,
as
in
comparing
of
mens
faces
one
with
another
,
(
such
is
the
incomprehensible
variety
of
the
riches
of
Gods
wisdom
in
framing
them
)
some
difference
and
dissimilitude
will
be
found
betwixt
face
and
face
;
So
,
in
comparing
of
the
cases
of
the
Saints
,
none
of
them
can
be
found
in
all
things
so
like
one
to
another
,
but
some
dissimilitude
shall
be
found
between
them
.
Wherefore
,
the
afflicted
shall
do
well
,
in
every
condition
,
to
draw
near
God
,
and
pour
out
his
heart
before
him
at
all
times
:
for
,
God
is
a
refuge
for
us
in
all
cases
,
Ps.
62.
8.
CHAP.
XX.
Wherein
is
solved
the
converts
doubt
,
whether
he
be
converted
,
because
he
doth
not
find
in
himself
the
infallible
marks
of
regeneration
.
SOme
true
converts
sometime
are
in
suspense
,
doubting
whether
they
be
indeed
converted
,
because
they
do
not
discern
in
themselves
the
unquestionable
evidences
of
their
conversion
;
and
albeit
they
have
the
undoubted
marks
of
regeneration
,
to
wit
,
the
daily
conviction
and
acknowledgement
of
their
sins
,
and
do
flye
daily
by
faith
unto
Jesus
Christ
,
and
are
endeavouring
in
some
measure
of
sincerity
to
bring
forth
the
fruits
of
new
obedience
,
with
respect
to
all
the
Commandments
concerning
love
to
God
and
the
brethren
,
yet
they
dar
not
defend
the
sincerity
of
these
evidences
,
because
of
the
discerned
imperfection
thereof
:
for
,
when
they
do
compare
these
marks
of
the
new
creature
with
the
rule
,
they
find
much
halting
and
short-coming
therein
.
In
special
,
they
find
their
sense
of
sin
to
be
but
weak
,
their
faith
in
Christ
to
be
weak
,
and
their
failings
and
short-comings
in
the
love
of
God
and
their
neighbours
,
to
be
many
,
So
that
they
scarcely
dar
allow
these
begun
saving
graces
,
the
name
of
saving
graces
.
And
among
other
defects
,
they
reckon
their
not
feeling
of
the
spirit
of
Adoption
,
whereof
the
Apostle
speaketh
to
the
converted
Galatians
,
Gal.
4.
6.
Because
ye
are
Sons
,
saith
he
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
,
Abba
,
Father
.
And
,
Ephes.
1.
13.
In
whom
after
you
believed
,
ye
were
sealed
with
the
holy
Spirit
of
promise
.
Which
Spirit
of
promise
and
of
adoption
,
sealing
believers
,
they
conceived
was
known
and
discerned
in
the
Apostles
time
by
every
believers
feeling
in
himself
.
2.
For
solving
of
this
doubt
,
something
is
spoken
before
concerning
the
imperfect
fruits
of
faith
,
the
budddings
and
blossoming
whereof
are
not
despised
by
Christ
,
Cant.
2.
13.
and
,
6.
12.
But
that
this
doubt
may
be
more
fully
answered
,
let
us
take
up
the
causes
thereof
,
1.
one
cause
is
or
may
be
this
,
that
the
afflicted
,
albeit
,
together
with
the
endeavour
to
lead
a
blamelesse
life
,
he
be
indued
with
the
grace
of
prayer
,
and
looketh
on
God
as
his
father
;
yet
he
doth
not
take
up
this
work
of
God
in
him
,
to
be
the
work
of
the
Spirit
of
Christ
,
illuminating
his
mind
about
duties
,
framing
his
will
and
affections
unto
new
obedience
,
stirring
him
up
to
prayer
and
helping
him
in
prayer
,
but
in
the
earnest
desire
he
hath
to
find
the
operations
of
the
Spirit
in
a
larger
measure
of
evidence
,
he
doth
not
mark
the
present
operation
,
but
doth
slight
it
as
nothing
,
or
doth
not
esteem
of
it
as
becometh
,
and
so
in
his
advertance
raiseth
and
fostereth
doubts
in
himself
,
which
do
keep
his
faith
in
chains
:
for
removing
of
which
cause
,
let
the
afflicted
observe
the
operation
of
the
Spirit
of
Christ
in
the
meanest
degree
,
for
the
confirmation
of
his
own
faith
,
and
comfort
and
thanksgiving
unto
God
,
as
narrowly
as
he
doth
observe
in
himself
the
first
motions
of
sin
and
stirrings
of
corruption
,
for
his
own
humiliation
and
exercise
of
repentance
;
for
wrong
judgment
under
pretext
of
humility
,
doth
not
please
God
.
Now
it
is
an
act
of
injustice
not
to
give
unto
God
the
praise
of
every
good
thing
in
a
man
,
especially
when
the
man
is
found
to
be
cast
down
in
himself
,
and
to
be
thirsting
in
his
soul
for
a
more
intimat
communion
with
Christ
,
as
is
presupposed
in
this
case
.
3.
The
second
cause
is
or
may
be
this
,
that
the
afflicted
,
albeit
he
hath
had
oft
times
sweet
and
sensible
consolation
,
and
confirmation
of
the
promises
of
the
Gospel
,
and
hath
thereby
been
put
out
of
doubt
of
his
adoption
for
the
time
,
yet
when
new
temptations
do
arise
(
according
to
what
was
expedient
for
the
exercise
of
his
faith
)
because
the
same
sweetnesse
is
not
felt
,
but
heavinesse
for
the
while
,
1
Pet.
1.
6
,
7.
he
forgetteth
the
consolations
he
hath
had
,
or
suffereth
them
to
be
called
in
question
.
For
removing
whereof
,
whensoever
the
afflicted
is
cut
short
in
the
point
of
sense
or
sensible
consolation
,
let
him
then
strive
to
abound
in
the
work
of
the
Lord
,
and
not
slacken
his
hand
in
the
exercise
of
religion
and
of
his
lawfull
calling
,
and
his
indeavour
to
please
God
in
all
things
:
for
,
seing
the
covenant
of
grace
imbraced
,
is
a
firm
and
solid
ground
for
●aith
to
fix
upon
,
albeit
full
perswasion
and
victorious
consolation
were
neither
at
all
,
or
but
very
rarely
●elt
in
this
life
;
the
afflicted
(
whom
we
have
to
speak
to
here
)
hath
no
cause
to
stumble
,
but
reason
to
blesse
God
,
who
hath
in
any
measure
,
at
any
time
,
comforted
him
by
the
Gospel
:
for
,
that
condition
which
the
afflicted
wisheth
for
,
is
reserved
unto
us
in
heaven
,
and
promises
,
such
as
are
made
to
the
meek
and
mercifull
,
Mat.
5.
which
qualified
promises
they
look
upon
as
conditional
,
excluding
them
(
as
they
conceive
)
who
do
not
find
in
themselves
such
qualifications
:
and
partly
because
they
are
not
clear
about
their
right
to
receive
the
offer
of
the
Gospel
,
because
they
want
,
as
they
conceive
,
fitnesse
in
themselves
to
receive
the
same
,
and
thus
are
they
oft-times
vexed
with
doubts
whether
they
be
in
the
state
of
grace
or
not
.
2.
For
lousing
of
this
doubt
,
sundry
things
are
already
said
,
by
the
way
,
in
answering
other
doubtfull
cases
.
But
because
many
do
meet
with
this
difficulty
,
we
shall
speak
a
little
more
particularly
to
the
case
;
and
,
first
,
it
is
needfull
,
that
the
afflicted
be
confirmed
about
that
which
is
right
in
him
,
that
the
thing
which
remaineth
and
is
ready
to
die
,
may
be
strengthened
:
To
this
intent
we
commend
the
afflicted
,
that
being
sensible
of
sin
,
and
feared
for-wrath
,
he
hath
fled
unto
Christ
for
refuge
;
next
we
commend
him
,
that
he
hath
begun
to
give
new
obedience
to
Gods
Law
,
and
doth
purpose
to
follow
on
as
he
shall
be
enabled
;
and
thirdly
,
we
commend
him
,
that
albeit
he
cannot
attain
that
near
conjunction
with
Christ
,
which
he
would
,
yet
he
neither
will
,
nor
dare
forsake
Christ
,
not
put
himself
out
of
the
number
of
weak
believers
in
Christ
,
for
he
hath
said
in
his
heart
with
Peter
,
Joh.
6.
68.
To
whom
shall
I
go
?
for
Christ
hath
the
words
of
eternal
life
.
Hitherto
all
is
right
,
and
the
afflicted
must
resolve
to
cleave
close
to
this
foundation
,
because
Christ
hath
said
,
Ioh.
6.
37.
These
that
come
unto
me
I
will
in
no
case
cast
out
.
3.
For
his
doubt
arising
from
the
nature
of
the
promises
absolute
,
conditional
and
qualified
,
looked
upon
by
him
as
if
they
were
conditional
,
we
answer
.
●
That
these
qualified
promises
,
having
some
mark
in
them
of
true
believers
,
are
not
exclusive
of
these
believers
who
find
in
themselves
a
defect
of
the
qualification
,
but
they
are
inductive
unto
all
believers
,
to
study
the
attaining
of
that
qualification
,
and
are
corroborative
of
these
belivers
who
find
in
any
sensible
measure
these
qualifications
:
For
example
,
promises
made
to
the
mercifull
,
to
the
peace-makers
,
to
the
upright
in
heart
,
do
not
exclude
these
who
find
themselves
short
in
these
graces
,
and
yet
are
hungry
and
thristy
for
righteousnesse
,
yet
are
poor
and
indigent
of
all
good
in
themselves
and
daily
beggers
at
the
throne
of
grace
for
what
they
want
,
Mat.
5.
for
,
these
qualifications
,
found
in
a
weak
believer
,
are
signes
and
effects
of
sound
faith
in
them
.
And
we
must
grant
,
that
of
these
graces
,
specified
in
these
qualified
promises
,
some
of
them
are
more
eminent
in
some
of
the
Saints
,
and
other
some
of
them
more
eminently
seen
and
felt
in
other
some
of
the
Saints
.
And
in
the
same
person
,
one
of
these
qualifications
may
sometime
shine
more
clearly
,
and
at
another
time
by
some
tentation
,
or
mistake
,
be
over-clouded
,
and
not
shine
so
clearly
as
before
,
yet
the
qualifications
are
comfortable
to
all
them
who
find
the
same
in
themselves
,
and
are
inductive
to
make
every
believer
to
aime
to
excell
in
these
graces
,
and
so
to
confirm
their
own
faith
more
and
more
,
as
(
2
Pet.
1.
4
,
5
,
6
,
7.
)
we
are
exhorted
.
Again
,
these
qualifications
,
are
signs
of
a
believer
already
entered
in
the
covenant
of
grace
by
faith
in
Christ
,
and
begun
to
bring
forth
good
fruits
,
but
they
are
not
the
conditions
of
entering
into
the
covenant
;
for
then
none
could
enter
in
covenant
till
first
these
qualifications
in
exercise
were
sound
in
them
,
and
that
were
to
dis-annull
the
covenant
of
grace
,
and
to
set
up
a
sort
of
covenant
of
works
;
for
there
is
not
another
condition
of
entering
in
the
covenant
but
faith
in
Christ
only
,
whereby
the
humbled
sinner
,
renouncing
all
confidence
in
any
good
in
himself
,
or
from
himself
,
doth
betake
himself
wholly
to
the
grace
offered
in
Jesus
Christ
in
whom
perfect
righteousnesse
is
to
be
found
.
Now
unto
the
man
who
shall
believe
in
Christ
,
all
the
promises
of
the
Gospel
are
made
,
upon
this
condition
,
that
he
do
believe
in
Jesus
Christ
;
which
condition
of
presuppose
the
afflicted
should
have
what
he
wisheth
,
consolations
alwayes
running
like
a
river
,
where
were
place
for
trying
,
exercising
and
training
of
him
in
his
faith
?
but
let
him
work
and
wrastle
on
,
and
among
hands
he
shall
have
as
much
peace
as
may
suffice
a
pilgrim
.
4.
The
third
cause
is
,
or
may
be
this
,
that
the
afflicted
hath
grieved
the
Spirit
of
God
,
either
by
ascribing
his
gracious
operations
to
some
other
cause
then
grace
,
or
counting
his
consolations
to
be
but
flashes
,
and
like
unto
delusions
;
or
,
that
the
afflicted
by
corrupt
communication
,
or
grosse
offences
,
hath
provoked
God
to
anger
,
as
befell
David
,
Psal.
51.
For
removing
of
this
cause
,
whether
the
sin
of
the
afflicted
hath
been
more
or
lesse
provoking
,
let
him
with
David
(
Ps.
51.
)
renew
the
exercise
of
repentance
and
faith
in
Gods
mercy
,
who
only
can
renew
a
right
spirit
in
him
,
or
rather
restore
him
to
the
formerly-felt
consolation
and
joy
of
his
Spirit
,
and
let
him
walk
more
warily
hereafter
,
that
he
provoke
not
to
wrath
so
mercifull
a
father
.
5.
The
fourth
cause
is
,
or
may
be
this
,
that
the
afflicted
,
albeit
he
hath
consented
to
the
covenant
of
grace
,
and
hath
embraced
Christ
Jesus
offered
in
the
Evangel
,
yet
he
doth
not
set
to
his
seal
to
the
truth
of
God
without
an
hink
,
or
fear
and
suspicion
of
his
right
to
apply
the
grace
offered
;
in
which
case
so
long
as
he
doubts
,
and
doth
not
rest
his
sinfull
soul
on
the
Word
of
God
,
offering
grace
to
every
soul
sensible
of
sin
,
who
shall
flye
to
Jesus
Christ
,
what
wonder
the
holy
Spirit
doth
with-hold
the
sealing
of
the
mans
faith
?
For
this
is
Gods
order
holden
forth
,
Ephes.
1.
13.
that
a
sinner
should
first
six
his
faith
on
Christ
offered
in
the
Gospel
,
and
after
he
hath
believed
(
not
before
he
do
believe
)
wait
for
the
sealing
of
the
holy
Spirit
.
For
removing
this
cause
,
1.
let
the
afflicted
acknowledge
that
his
hesitation
,
doubting
and
suspicion
,
is
justly
chastised
of
God
,
because
he
hath
not
firmly
adhered
to
the
covenant
embraced
by
him
,
and
because
he
hath
not
given
unto
God
the
glory
of
his
truth
without
a
pawn
,
and
yet
doth
in
effect
quarrel
and
complain
,
that
he
doth
not
find
these
consolations
which
are
given
and
but
rarely
,
it
may
be
even
to
the
sound
and
strong
in
the
faith
.
2.
Let
him
for
the
confirmation
of
his
faith
,
hereafter
consider
well
,
how
strong
and
solid
a
foundation
faith
hath
to
lean
unto
▪
even
Gods
promise
and
oath
given
unto
all
that
do
flye
to
Christ
for
refuge
and
relief
from
sin
and
misery
,
Heb.
●
.
17
,
18.
that
the
afflicted
may
with
the
Psalmist
,
Ps.
56.
10.
sing
in
God
I
will
praise
his
Word
.
3.
Let
the
afflicted
study
to
be
so
fast
glewed
unto
Christ
in
every
condition
and
case
he
findeth
himself
,
and
go
about
the
exercise
of
repentance
and
faith
and
new
obedience
in
his
calling
,
submitting
himself
to
the
will
of
God
in
every
dispensation
:
which
direction
if
he
shall
aime
to
follow
,
he
shall
not
want
the
fruit
of
his
faith
,
and
honest
endeavour
to
please
God
:
for
,
Psal.
97.
11.
Light
is
sown
for
the
righteous
,
and
joy
for
the
upright
in
heart
▪
CHAP.
XXI
.
Wherein
is
solved
the
doubt
of
the
true
convert
,
whether
he
be
indeed
converted
,
because
he
cannot
confidently
apply
to
himself
the
promises
of
the
Gospel
.
THere
are
some
true
converts
,
who
albeit
for
fear
of
the
wrath
of
God
for
their
sins
,
are
already
fled
unto
Christ
,
and
have
hid
themselves
under
the
wings
of
the
propitiatory
in
the
shadow
of
the
Almighty
Mediator
,
and
are
already
begun
in
earnest
to
give
new
obedience
to
the
law
of
God
;
yet
from
time
to
time
they
fall
in
fear
and
trembling
suspicion
that
all
be
not
a
sound
work
of
grace
in
them
;
and
that
partly
because
they
cannot
confidently
apply
to
themselves
the
promises
of
the
Gospel
,
whether
absolut
,
such
as
are
made
to
the
Elect
,
Ier.
31
,
31.
or
conditional
,
such
as
are
made
to
believers
in
Christ
offered
in
the
Gospel
;
or
qualified
promises
,
such
as
are
made
to
the
meek
and
mercifull
,
Mat.
5.
which
qualified
promises
they
look
upon
as
conditional
,
excluding
them
(
as
they
conceive
)
who
do
not
find
in
themselves
such
qualifications
:
and
partly
because
they
are
not
clear
about
their
right
to
receive
the
offer
of
the
Gospel
,
because
they
want
,
as
they
conceive
,
fitnesse
in
themselves
to
receive
the
same
,
and
thus
are
they
oft-times
vexed
with
doubts
whether
they
be
in
the
state
of
grace
or
not
,
2.
For
lousing
of
this
doubt
,
sundry
things
are
already
said
,
by
the
way
,
in
answering
other
doubtfull
cases
.
But
because
many
do
meet
with
this
difficulty
,
we
shall
speak
a
little
more
particularly
to
the
case
;
and
,
first
,
it
is
needfull
,
that
the
afflicted
be
confirmed
about
that
which
is
right
in
him
,
that
the
thing
which
remaineth
and
is
ready
to
die
,
may
be
strengthened
:
To
this
intent
we
commend
the
afflicted
,
that
being
sensible
of
sin
,
and
feared
for-wrath
,
he
hath
fled
unto
Christ
for
refuge
;
next
we
commend
him
,
that
he
hath
begun
to
give
new
obedience
to
Gods
Law
,
and
doth
purpose
to
follow
on
as
he
shall
be
enabled
;
and
thirdly
,
we
commend
him
,
that
albeit
he
cannot
attain
that
near
conjunction
with
Christ
,
which
he
would
,
yet
he
neither
will
,
nor
dare
forsake
Christ
,
nor
put
himself
out
of
the
number
of
weak
believers
in
Christ
,
for
he
hath
said
in
his
heart
with
Peter
,
Joh.
6.
68.
To
whom
shall
I
go
?
for
Christ
hath
the
words
of
eternal
life
.
Hitherto
all
is
right
,
and
the
afflicted
must
resolve
to
cleave
close
to
this
foundation
,
because
Christ
hath
said
,
Ioh.
6.
37.
These
that
come
unto
me
I
will
in
no
case
cast
out
.
3.
For
his
doubt
arising
from
the
nature
of
the
promises
absolute
,
conditional
and
qualified
,
looked
upon
by
him
as
if
they
were
conditional
,
we
answer
.
1.
That
these
qualified
promises
,
having
some
mark
in
them
of
true
believers
,
are
not
exclusive
of
these
believers
who
find
in
themselves
a
defect
of
the
qualification
,
but
they
are
inductive
unto
all
believers
,
to
study
the
attaining
of
that
qualification
,
and
are
corroborative
of
these
believers
who
find
in
any
sensible
measure
these
qualifications
:
For
example
,
promises
made
to
the
mercifull
,
to
the
peace-makers
,
to
the
upright
in
heart
,
do
not
exclude
these
who
find
themselves
short
in
these
graces
,
and
yet
are
hungry
and
thirsty
for
righteousnesse
,
yet
are
poor
and
indigent
of
all
good
in
themselves
and
daily
beggers
at
the
throne
of
grace
for
what
they
want
,
Mat.
5.
for
,
these
qualifications
,
sound
in
a
weak
believer
,
are
signes
and
effects
of
sound
saith
in
them
.
And
we
must
grant
,
that
of
these
graces
,
specified
in
these
qualified
promises
,
some
of
them
are
more
eminent
in
some
of
the
Saints
,
and
other
some
of
them
more
eminently
seen
and
felt
in
other
some
of
the
Saints
.
And
in
the
same
person
,
one
of
these
qualifications
may
sometime
shine
more
clearly
,
and
at
another
time
by
some
tentation
,
or
mistake
,
be
over-clouded
,
and
not
shine
so
clearly
as
before
,
yet
the
qualifications
are
comfortable
to
all
them
who
find
the
same
in
themselves
,
and
are
inductive
to
make
every
believer
to
aime
to
excell
in
these
graces
,
and
so
to
confirm
their
own
faith
more
and
more
,
as
(
2
Pet.
1.
4
,
5
,
6
,
7.
)
we
are
exhorted
.
Again
,
these
qualifications
,
are
signs
of
a
believer
already
entered
in
the
covenant
of
grace
by
faith
in
Christ
,
and
begun
to
bring
forth
good
fruits
,
but
they
are
not
the
conditions
of
entering
into
the
covenant
;
for
then
none
could
enter
in
covenant
till
first
these
qualifications
in
exercise
were
sound
in
them
,
and
that
were
to
dis-annull
the
covenant
of
grace
,
and
to
set
up
a
sort
of
covenant
of
works
;
for
there
is
not
another
condition
of
entering
in
the
covenant
but
saith
in
Christ
only
,
whereby
the
humbled
sinner
,
renouncing
all
confidence
in
any
good
in
himself
,
or
from
himself
,
doth
betake
himself
wholly
to
the
grace
offered
in
Jesus
Christ
in
whom
perfect
righteousnesse
is
to
be
found
.
Now
unto
the
man
who
shall
believe
in
Christ
,
all
the
promises
of
the
Gospel
are
made
,
upon
this
condition
,
that
he
do
believe
in
Jesus
Christ
;
which
condition
of
faith
in
Christ
,
when
it
is
now
performed
,
and
by
the
grace
of
God
,
the
man
made
a
believer
in
Christ
,
then
the
absolute
promises
of
making
a
new
heart
,
and
of
writing
the
Law
of
the
Lord
therein
,
(
Ier.
31.
31.
and
Ezek
,
11.
19.
)
and
all
the
promises
of
saving
graces
set
down
in
holy
Scripture
,
do
all
of
them
belong
to
the
believer
in
Christ
,
in
whom
all
the
promises
are
yea
and
amen
,
as
if
his
name
were
set
down
.
4.
As
to
his
doubt
,
arising
from
his
weak
and
infirm
application
of
the
promises
,
let
the
afflicted
consider
what
God
hath
already
wrought
and
is
a
working
in
him
by
way
of
application
:
for
,
first
,
God
hath
granted
to
him
the
use
of
the
meanes
with
others
in
the
visible
Kirk
,
so
that
it
may
be
said
unto
him
in
this
respect
,
as
it
is
,
Esa.
5.
4.
what
could
be
done
in
outward
means
and
offer-making
of
grace
which
is
not
done
?
Secondly
,
God
hath
drawn
more
near
unto
him
,
and
hath
illuminat
his
mind
about
his
sinfull
state
in
nature
,
and
about
the
way
of
delivery
by
faith
in
Christ
,
and
yet
more
,
hath
inclined
his
heart
to
accept
of
the
offer
of
Christ
and
make
answer
to
the
call
,
as
David
did
:
When
thou
saidst
,
seek
my
face
,
my
soul
answered
,
thy
face
O
Lord
will
I
seek
,
Psal.
27.
8.
Thus
God
hath
applyed
Christ
and
the
promises
of
the
Gospel
to
the
afflicted
,
and
hath
made
the
afflicted
to
flye
unto
Christ
offered
in
the
Gospel
and
to
apply
him
unto
himself
,
that
hitherto
the
afflicted
hath
no
reason
to
complain
of
not
application
of
Christ
and
his
promises
,
on
Gods
part
,
nor
yet
of
begun-application
on
the
afflicted's
part
.
Where
▪
is
the●
in-lake
then
?
I
answer
,
the
defect
is
,
first
,
in
the
afflicted
,
who
hath
not
duly
considered
the
passages
of
Gods
gracious
approaching
to
him
,
and
drawing
of
the
man
to
himself
in
Christ
;
another
defect
is
,
that
the
afflicted
upon
groundlesse
mistakes
,
doth
not
lay
claim
to
Christ
and
to
all
the
promises
of
grace
for
righteousnesse
and
salvation
in
him
,
and
that
because
he
is
not
so
clear
of
his
right
unto
,
and
interest
in
,
Christ
,
as
he
can
lay
claim
confidently
unto
the
same
.
5.
For
clearing
of
the
afflicted
in
this
his
right
and
warrant
,
confidently
to
apply
Christ
and
all
the
promises
of
the
Gospel
,
let
him
consider
,
first
,
the
dreadfull
sentence
of
the
curse
and
condemnation
of
all
them
that
do
not
believe
on
Christ
,
Ioh.
3.
18.
He
that
believeth
in
Christ
,
is
not
condemned
;
but
he
that
believeth
not
,
is
condemned
already
,
because
he
hath
not
believed
in
the
only
begotten
Son
of
God
.
Secondly
,
let
him
consider
the
largenesse
of
the
Gospel
,
wherein
grace
is
offered
to
all
and
every
believer
,
Ioh.
3.
16.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
He
saith
whosoever
,
without
exception
,
lest
any
man
who
desireth
to
believe
in
Christ
,
should
doubt
that
he
shall
be
received
and
made
welcome
.
Thirdly
,
let
him
mediate
upon
the
wonderfull
mystery
of
the
incarnation
of
the
Son
of
God
,
who
,
that
he
might
ransom
and
redeem
his
people
from
sin
and
misery
,
hath
assumed
humane
nature
into
the
union
of
person
with
his
divine
nature
,
and
given
a
perpetual
pawn
and
pledge
of
his
hearty
willingnesse
to
reconcile
,
justifie
,
sanctifie
and
save
to
the
uttermost
every
one
who
shall
come
unto
God
through
him
:
whereunto
his
mediatory
Office
,
and
cloathing
himself
with
most
sweet
relations
of
Prophet
,
Priest
and
King
to
all
his
followers
,
doth
hear
abundant
witnesse
.
Fourthly
,
let
him
hearken
to
the
quickening
and
comfortable
invitations
which
by
his
Spirit
,
speaking
in
Scripture
,
he
uttereth
in
the
ears
of
all
to
whom
the
Gospel
cometh
with
a
joyfull
sound
;
Ho
,
every
one
that
thirsteth
!
Isa.
55.
1.
to
10.
Come
unto
me
all
ye
that
labour
and
are
heavy
loaden
,
Mat.
11.
28.
We
are
Embassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
,
in
Christs
stead
,
beye
reconciled
to
God
,
2
Cor.
5.
20.
And
whosoever
will
,
let
him
take
the
water
of
life
freely
.
Rev.
22.
17.
Fifthly
,
let
the
afflicted
consider
what
answer
he
will
give
to
the
expresse
command
of
God
,
1
Ioh.
3.
23.
This
is
his
comandment
,
that
we
should
believe
in
the
name
of
his
Son
Iesus
Christ
,
and
love
one
another
as
he
hath
commanded
us
.
For
,
this
commandment
being
directed
to
all
the
hearers
of
the
Gospel
,
chargeth
every
one
without
exception
,
first
to
examine
seriously
their
life
by
the
rule
of
Gods
Law
,
that
thereby
they
may
be
convinced
of
their
damnable
state
in
nature
,
and
made
to
acknowledge
their
sin
and
misery
,
and
inability
to
help
themselves
:
Secondly
,
having
examined
and
acknowledged
their
natural
lost
condition
they
are
commanded
to
flye
to
Jesus
Christ
,
that
by
faith
in
him
they
may
be
delivered
.
Thirdly
,
that
having
fled
to
Christ
,
they
should
evidence
their
faith
by
love
to
Christ
or
God
in
Christ
,
and
their
neighbours
,
especially
such
as
are
of
the
household
of
faith
.
In
which
commandment
,
both
the
order
of
applying
Law
and
Gospel
,
is
set
down
,
and
the
necessity
of
believing
in
Christ
,
upon
the
warrant
of
this
clear
command
;
so
that
whosoever
is
a
hearer
of
the
Gospel
,
and
doth
not
in
this
order
flye
unto
Christ
,
he
is
inexcusable
,
even
the
wicked
and
worst
of
men
.
And
much
lesse
excusable
is
the
afflicted
convert
of
whom
we
are
now
speaking
,
who
already
hath
acknowledged
his
lost
condition
without
Christ
,
and
knoweth
that
there
is
no
hope
of
relief
,
except
by
faith
in
Jesus
,
and
hath
fled
to
Christ
,
and
dare
not
depart
from
him
,
if
this
man
shall
stand
here
and
not
relye
on
Christ
and
rest
his
soul
upon
him
confidently
,
what
excuse
can
he
make
?
If
he
do
object
,
that
his
name
is
not
written
in
this
command
,
1
Ioh.
3.
23.
it
hath
no
force
to
impede
his
faith
,
for
neither
is
his
name
written
in
any
of
the
ten
commands
of
the
morall
Law
,
and
yet
he
findeth
himself
tyed
to
the
obedience
of
every
one
of
them
,
and
why
is
he
not
tyed
also
to
this
sweet
command
of
the
Gospel
of
grace
,
as
well
as
to
other
commands
?
this
command
being
given
forth
as
the
last
declaration
of
Gods
will
,
for
relief
of
them
who
acknowledge
that
they
by
the
law
are
condemned
?
wherefore
let
not
the
afflicted
any
more
pretend
the
difficulty
of
applying
Christ
and
his
graces
offered
in
the
Gospel
,
seing
it
is
presupposed
he
hath
fled
to
Christ
,
and
dare
neither
depart
from
him
,
nor
for
the
pretended
scruple
draw
confidently
in
unto
him
;
but
let
him
check
and
chide
himself
for
not
haunting
Christ
,
and
conversing
with
him
in
heaven
in
that
humility
and
confidence
which
the
Word
of
the
Lord
doth
allow
unto
him
and
commandeth
him
to
take
up
and
hold
fast
.
CHAP.
XXII
▪
Wherein
is
solved
the
doubt
of
the
true
convert
concerning
his
conversion
,
arising
from
the
observation
in
himself
of
presumption
and
security
in
his
prosperity
and
of
his
misbelief
in
adversity
.
THere
are
some
true
converts
,
who
albeit
they
are
neither
idle
nor
unfruitfull
in
the
work
of
the
Lord
,
and
in
acknowledging
of
Christ
,
yet
are
frequently
called
in
question
about
their
state
in
grace
;
for
when
their
conscience
is
quiet
,
they
fall
in
suspicion
that
their
faith
is
but
presumption
,
and
when
through
tentation
in
adversity
they
are
put
to
wrestling
,
their
suspicion
is
,
that
then
felt
weaknesse
of
faith
in
wrastling
is
but
misbelief
.
And
when
the
frequent
perturbations
of
their
mind
,
do
make
them
indisposed
for
any
exercise
of
religion
,
a
suspicion
is
raised
,
that
the
faith
which
they
seemed
to
have
,
is
but
dead
,
because
when
there
is
most
need
of
bringing
forth
fruits
they
are
altogether
unfit
and
unable
to
bring
forth
any
fruits
.
What
shall
I
think
of
my
estate
,
faith
the
afflicted
,
who
when
an
enemy
doth
not
appear
am
secure
,
and
when
I
must
enter
the
combat
with
the
adversary
,
I
faint
,
and
oft-times
when
I
am
called
to
the
exercise
of
religion
,
I
am
confounded
,
I
am
stupid
and
impotent
to
discharge
any
duty
therein
?
2.
That
this
doubt
may
be
solved
,
the
three
causes
of
his
doubting
must
be
removed
.
As
to
the
first
,
which
is
the
suspicion
,
that
his
faith
is
presumption
,
we
do
not
deny
that
carnall
confidence
in
prosperity
useth
to
assume
to
it self
the
name
of
true
faith
,
and
that
even
true
converts
,
do
sometime
deceive
themselves
concerning
the
measure
of
their
faith
,
both
on
the
right
hand
and
on
the
left
,
by
judging
faith
not
questioned
,
to
be
strong
faith
,
and
●aith
in
wrastling
to
be
weak
or
none
at
all
.
We
grant
also
,
that
some
mixture
of
presumption
will
be
found
joyned
with
true
faith
,
and
of
misbelief
also
.
Which
evils
do
lurk
and
hide
their
power
,
till
the
man
be
put
to
some
tryal
.
Wherefor
the
afflicted
hath
need
of
discretion
,
that
he
may
have
a
right
esteem
both
of
the
operation
of
the
holy
Spirit
,
and
of
the
power
of
native
corruption
in
himself
,
for
faith
must
not
be
condemned
for
the
imperfections
of
it
,
or
for
the
mixture
of
presumption
and
misbelief
with
it
.
And
to
help
his
judgment
,
let
him
observe
the
nature
of
prevalent
presumption
,
and
the
nature
of
true
faith
,
which
differ
one
from
another
in
these
four
respects
,
first
,
presumption
is
founded
upon
a
false
imagination
without
any
warrant
of
Gods
Word
;
but
faith
taketh
heed
to
the
Scripture
,
that
from
the
Word
it
may
give
a
reason
of
believing
.
2.
Presumption
is
negligent
and
idle
in
the
discharge
of
duties
,
but
faith
taketh
head
to
the
commands
of
God
,
and
is
diligent
and
serious
in
the
use
of
the
means
.
3.
The
presumptuous
man
doth
not
make
question
of
his
estate
,
but
blesseth
himself
,
when
his
way
is
to
be
hated
,
for
he
doth
not
examine
himself
,
that
he
may
know
certainly
in
what
condition
he
is
,
but
he
that
puts
his
faith
in
exercise
,
doth
carefully
examine
his
carriage
and
condition
,
lest
he
deceive
himself
.
4.
The
presumptuous
man
in
all
his
wayes
and
actions
is
well
pleased
with
himself
,
but
the
believer
,
because
of
the
sinfulnesse
he
findeth
in
all
his
actions
,
is
ill
pleased
with
himself
in
his
best
actions
many
times
,
and
renounceth
all
confidence
in
his
works
,
that
he
may
wholly
depend
on
the
grace
of
God
.
3.
Let
the
afflicted
therefore
who
so
doth
look
to
the
Gospel
,
as
he
also
maketh
use
of
the
Law
,
both
in
prosperity
and
adversity
,
maketh
conscience
of
the
exercise
of
religion
and
duties
of
his
calling
in
some
measure
,
and
is
never
so
well
pleased
with
himself
but
he
observeth
the
power
of
corruption
in
himself
,
let
him
(
I
say
)
not
reckon
himself
among
the
presumptuous
,
let
him
not
esteem
his
quietnesse
in
believing
to
be
presumption
.
4.
As
for
his
suspicion
,
that
his
saith
is
null
,
because
it
proveth
weak
in
conflict
,
let
the
afflicted
beware
lest
he
help
and
strengthen
Sathans
tentations
against
his
faith
,
albeit
he
find
his
faith
weak
in
tryals
and
assaults
,
and
not
answerable
either
to
his
own
hope
or
others
expectation
of
him
;
yet
let
him
not
quench
the
smoaking
flax
,
nor
break
the
bruised
reed
,
but
let
him
follow
Christ
,
humbling
himself
before
God
because
of
his
defects
,
and
going
about
to
strengthen
that
which
is
remaining
.
2.
Albeit
in
some
fit
of
tentation
he
slide
,
as
Peter
did
,
and
find
that
he
hath
presumed
too
much
of
his
own
strength
and
honest
purpose
as
Peter
also
did
,
yet
let
him
not
think
that
his
faith
is
null
,
but
let
him
weep
with
Peter
,
and
turn
again
by
repentance
,
and
watch
better
over
his
own
heart
for
time
to
come
.
5.
As
for
the
suspicion
he
hath
,
that
his
faith
is
dead
or
idle
,
because
when
fruits
are
chiefly
called
for
,
he
finds
himself
uterrly
indisposed
,
unfit
and
unable
to
discharge
any
work
of
religion
,
as
cometh
to
passe
in
the
time
of
passions
,
perturbations
of
mind
,
and
pollution
of
the
conscience
:
for
clearing
whereof
,
we
do
acknowledge
,
that
wrath
and
contention
do
hinder
prayer
and
other
exercises
of
religion
,
as
the
Apostle
doth
insinuat
,
1
Pet.
3.
7.
where
he
commandeth
husbands
to
carry
themselves
discreetly
toward
their
wives
,
least
their
prayers
in
the
family
or
in
secret
be
hindered
;
and
,
1
Tim.
2.
8.
the
Apostle
commandeth
men
to
pray
every
where
,
lifting
up
pure
hands
without
wrath
or
doubting
.
We
acknowledge
also
,
that
not
only
wrath
,
or
any
other
passion
or
action
which
defileth
the
conscience
,
are
able
to
hinder
the
exercise
of
religion
,
and
discharge
of
christian
duties
at
a
time
,
but
also
it
is
found
by
experience
,
that
any
perturbation
of
mind
,
albeit
it
do
not
defile
or
concern
the
conscience
,
may
in
some
part
hinder
the
discharge
of
a
religious
exercise
,
as
may
be
seen
when
any
person
is
surprised
with
the
report
of
some
notable
damnage
,
or
is
possibly
wounded
by
some
accident
,
or
terrified
by
the
sight
of
imminent
danger
;
yet
for
all
this
,
none
of
these
things
can
prove
faith
to
be
dead
,
but
doth
shew
the
infirmity
of
a
mans
mind
,
the
use
of
whose
reason
may
be
hindered
for
a
time
by
perturbations
and
sudain
passions
;
and
at
the
most
,
the
presupposed
cases
may
prove
the
weaknesse
of
faith
,
and
the
interruption
of
it
in
the
putting
forth
it self
vigorously
for
the
time
,
but
cannot
prove
the
deadnesse
or
nullity
of
faith
,
which
after
such
passions
are
past
,
doth
set
forward
to
bring
forth
fruits
in
better
measure
:
wherefore
let
not
the
afflicted
halt
in
his
way
for
such
tentations
,
but
let
him
make
straight
steps
to
himself
,
least
that
which
is
halting
be
turned
out
of
the
way
;
let
him
reject
these
fiery
darts
and
tentations
tending
to
weaken
his
confidence
,
let
him
humble
himself
in
the
sense
of
inherent
corruption
,
and
wash
frequently
his
conscience
at
the
fountain
,
which
is
opened
up
in
the
house
of
David
for
purging
away
sin
and
uncleannesse
;
let
him
carry
himself
the
more
circumspectly
in
all
things
,
because
of
his
frequent
experience
of
Sathans
malice
,
of
the
power
of
sin
,
and
of
his
own
infirmities
.
CHAP.
XXIII
.
Wherein
is
solved
the
doubt
of
a
true
converts
regeneration
,
arising
from
some
false
rule
applyed
without
reason
to
himself
.
SOme
true
converts
,
judging
their
state
by
some
false
rule
,
do
not
only
torment
themselves
,
but
also
(
so
far
as
in
them
lyeth
)
by
pronouncing
false
sentences
of
their
own
state
,
go
about
to
extinguish
the
spunk
of
piety
which
is
in
them
.
The
false
rule
whereby
they
do
judge
themselves
,
is
strengthened
by
a
groundlesse
perswasion
,
that
it
is
a
true
and
sure
rule
,
and
ordinarily
when
they
think
or
speak
of
it
,
they
prefix
no
reason
for
it
,
but
some
confident
asseveration
,
such
as
without
doubt
,
it
is
most
certain
,
and
I
am
perswaded
of
it
,
and
such
like
.
If
I
were
regenerat
and
truly
converted
,
without
doubt
,
I
should
be
in
a
better
disposition
then
I
am
,
I
should
love
the
Lord
more
fervently
,
I
should
understand
the
mysteries
of
Gods
Word
more
clearly
,
I
should
not
be
so
little
affected
with
the
sense
of
Gods
benefits
bestowed
on
me
,
I
should
not
go
so
lightly
under
the
conviction
of
so
many
sins
against
God
as
I
feel
in
me
,
I
should
be
more
diligent
in
the
work
of
the
Lord
,
in
my
calling
I
should
walk
more
humbly
and
circumspectly
in
all
my
conversation
,
and
such
like
many
expressions
.
The
same
course
doth
the
afflicted
follow
in
his
examination
of
the
operations
of
the
holy
Spirit
,
and
of
every
Christian
vertue
in
himself
:
without
doubt
,
saith
he
,
if
this
were
truly
as
a
Christian
vertue
in
me
,
there
would
not
be
such
a
disposition
as
I
find
in
me
,
my
condition
should
be
such
and
such
as
became
a
new
creature
,
which
because
I
do
not
find
in
me
,
I
have
just
reason
to
call
in
question
my
conversion
.
And
here
is
a
port
opened
for
Sathan
to
enter
at
,
and
to
throw
all
his
fiery
darts
at
the
miserable
soul
of
the
weak
convert
,
whence
many
complaints
do
break
forth
,
and
thanksgiving
for
mercies
received
and
for
the
time
injoyed
,
is
broken
off
and
ceaseth
:
And
partly
through
diffidence
,
partly
through
murmuring
,
the
Spirit
of
the
Lord
is
provoked
to
wrath
.
2.
We
grant
,
that
this
is
a
dangerous
evil
not
only
to
the
person
afflicted
,
but
also
to
such
as
are
familiarly
acquainted
with
his
condition
,
because
this
disease
readily
doth
infect
others
,
as
it
came
to
passe
in
the
camp
of
Israel
,
where
the
murmuring
of
some
,
set
the
body
of
the
army
on
a
mutiny
against
God
:
for
,
one
that
is
weak
in
the
faith
,
when
he
heareth
such
complaints
in
the
mouth
of
one
whom
he
judgeth
to
be
holier
then
himself
,
incontinent
he
falleth
on
complaining
of
his
own
state
,
saying
,
that
he
hath
more
weighty
reason
to
suspect
the
soundnesse
of
his
conversion
,
then
the
person
hath
whom
he
hath
heard
suspecting
his
being
in
the
state
of
grace
.
3.
Wherefore
let
the
afflicted
before
he
shall
vent
his
suspicion
of
his
state
,
examine
the
rule
whereby
he
hath
passed
sentence
on
himself
,
whether
he
can
make
it
good
from
the
Scripture
:
for
,
it
is
not
sufficient
to
say
,
without
doubt
,
and
I
am
perswaded
it
is
true
,
except
it
can
be
confirmed
by
the
infallible
warrant
of
Gods
Word
;
and
let
his
friend
who
shall
hear
his
complaint
,
expresly
require
a
reason
of
his
confidence
,
that
such
a
rule
is
clear
from
Scripture
,
and
that
the
application
thereof
is
made
righteously
.
Which
if
he
cannot
prove
otherwayes
then
Sathan
doth
enforce
his
tentations
,
that
is
,
either
without
Scripture
,
or
by
abusing
Scripture
contrary
to
the
intent
thereof
,
let
him
acknowledge
his
readinesse
to
misbelieve
and
disobey
the
Word
of
the
Lord
,
and
to
hearken
to
Sathans
tentations
to
the
weakening
of
his
own
faith
,
and
hindering
of
his
cheerfull
obedience
to
the
Lords
commands
:
and
because
such
question-making
of
being
in
the
state
of
grace
,
is
oft-times
very
inconsideratly
uttered
,
even
before
them
who
do
not
allow
the
complainers
misconstruction
of
his
state
,
or
if
they
should
allow
it
,
and
say
to
the
complainer
,
that
they
believed
that
suspicion
of
his
state
were
very
just
,
it
should
grieve
the
complainer
more
then
the
doubt
it self
:
Therefore
let
the
afflicted
neither
hearken
to
the
suspicion
,
nor
vent
it
when
it
is
strongly
suggested
;
but
let
him
humble
himself
before
Christ
,
because
of
these
defects
and
wants
of
such
evidences
of
saving
grace
as
he
would
have
;
and
in
the
sense
of
these
wants
,
let
him
cleave
close
to
Christ
for
covering
his
nakednesse
,
and
earnestly
endeavour
by
faith
in
Christ
to
be
made
more
and
more
conform
to
the
examplar
of
holinesse
holden
forth
in
the
Scripture
.
CHAP.
XXIV
.
Wherein
is
solved
the
converts
doubt
of
his
own
conversion
,
because
he
hath
found
the
deceitfulnesse
of
his
own
heart
,
and
dare
not
trust
it
any
more
.
SOme
sincere
converts
,
who
uprightly
do
serve
Christ
,
and
adhere
unto
him
by
faith
,
when
they
consider
the
doctrine
of
the
deceitfulnesse
of
the
heart
of
man
,
and
how
many
are
deceived
by
trusting
to
the
testimony
of
their
own
heart
,
concerning
their
regeneration
and
justification
,
do
begin
to
call
in
question
all
the
work
of
their
own
conversion
,
and
do
fear
least
they
be
found
in
the
number
of
the
finer
sort
of
hypocrits
,
who
deceive
both
themselves
and
others
,
having
nothing
in
them
but
a
civil
life
and
form
of
religion
,
without
the
power
of
godlinesse
,
and
do
sleep
to
death
in
security
:
of
which
sort
our
Lord
Jesus
forewarneth
,
that
not
only
privat
persons
,
but
also
many
preachers
shall
be
found
,
Mat.
7.
22.
of
whom
we
may
suppone
,
that
they
were
not
conscious
of
open
and
grosse
wickednesse
,
but
were
of
a
blamelesse
carriage
before
the
world
,
professing
the
Christian
faith
,
and
teaching
others
to
believe
in
Christ
,
and
doubted
nothing
but
Christ
should
judge
of
them
as
reall
Saints
;
to
whom
for
all
that
,
Christ
shall
one
day
say
,
depart
from
me
ye
workers
of
iniquity
,
I
never
knew
you
.
It
is
certain
that
such
men
have
been
deceived
by
their
own
heart
:
which
when
the
afflicted
doth
consider
,
he
standeth
astonished
and
trembleth
for
fear
,
saying
with
himself
,
what
shall
I
think
of
my
former
opinion
of
my
blessd
state
,
I
fear
my
heart
hath
deceived
me
,
as
others
of
greater
gifts
and
better
life
,
have
been
deceived
by
their
own
heart
.
2.
This
is
a
doubt
which
hath
need
to
be
solved
;
but
neither
this
nor
any
other
doubt
can
be
solidly
and
effectually
solved
by
any
mean
,
except
the
holy
Spirit
give
a
blessing
to
the
means
:
for
,
it
is
certain
,
that
there
are
many
,
who
being
religiously
educat
and
free
from
grosse
vices
,
do
not
repent
of
their
sins
,
are
not
touched
with
the
sense
of
their
original
sin
and
corrupt
lusts
,
but
without
taking
any
burden
on
their
consciences
for
these
,
do
passe
by
their
time
,
well
pleased
with
their
own
estate
.
Some
also
there
are
,
who
having
fallen
in
grosse
and
scandalous
sins
,
do
find
for
some
time
remorse
of
conscience
for
these
grosse
sins
,
but
for
their
other
sins
beside
those
,
and
for
their
in-born
corruptions
,
are
not
carefull
,
thinking
it
sufficient
if
thereafter
they
do
not
fall
in
such
grosse
faults
:
The
first
sort
of
men
,
do
deceive
themselves
,
thinking
they
have
little
to
repent
of●
in
regard
they
are
free
of
grosse
out-breakings
.
This
last
sort
deceive
themselves
also
,
because
they
esteem
their
natural
sorrow
for
such
sins
as
are
grosse
and
scandalous
,
to
be
true
repentance
,
albeit
they
be
not
humbled
for
the
fountain
of
these
out-breakings
,
to
wit
,
their
in-born
corruption
of
nature
and
filthy
concupiscence
,
and
the
daily
out-breakings
thereof
,
to
the
polluting
of
their
spirits
,
whereof
they
do
take
litle
or
no
notice
.
Many
also
there
are
who
deceive
themselves
,
esteeming
the
outward
exercises
of
religion
,
and
some
works
(
in
themselves
commendable
)
to
be
sufficient
fruits
and
evidences
of
their
faith
in
Christ
and
of
their
regeneration
,
albeit
they
have
not
as
yet
fled
to
Christ
sincerely
,
neither
ever
put
a
right
estimation
upon
the
imputed
righteousnesse
of
Christ
.
Such
men
,
when
they
should
renounce
all
confidence
in
their
own
works
,
and
in
the
sense
of
their
sinfulnesse
flye
unto
the
covenant
of
grace
offered
in
Christ
,
that
in
him
they
might
have
remission
of
sin
,
and
from
him
by
faith
draw
strength
and
ability
to
bring
forth
good
works
,
they
run
a
contrary
course
;
for
in
the
confidence
of
their
own
strength
they
go
about
sundry
duties
toward
men
,
and
exercises
of
religion
toward
God
,
trusting
in
those
works
,
as
if
by
works
they
were
to
be
justified
.
Therefore
justly
shall
Christ
say
unto
them
,
depart
from
me
ye
workers
of
iniquity
,
I
never
knew
you
.
Such
were
many
of
the
Israelits
,
who
being
ignorant
of
the
righteousnesse
of
God
,
went
about
to
establish
their
own
righteousnesse
.
These
things
when
one
,
weak
in
faith
doth
consider
,
no
wonder
he
be
troubled
and
be
afraid
lest
he
deceive
himself
and
perish
as
others
have
done
.
3.
This
is
a
dangerous
disease
,
and
so
long
as
it
is
not
cured
,
it
hinders
much
the
tender
beginnings
of
the
new
creature
,
that
it
cannot
come
up
to
manly
strength
,
First
therefore
,
let
the
afflicted
wisely
examine
the
course
of
his
by-gone
life
,
lest
he
either
absolve
,
or
condemn
himself
,
rashly
;
and
let
him
beware
lest
he
esteem
the
worse
of
the
evidences
of
a
new
creature
,
and
the
fruits
of
faith
,
because
these
that
look
to
be
justified
by
their
works
,
can
produce
the
like
works
.
Secondly
,
let
the
afflicted
call
to
mind
whether
in
the
beginning
of
the
re●ormation
of
his
life
,
the
Law
as
a
Pedagoge
did
lead
him
unto
Christ
;
and
whether
since
that
time
,
the
law
did
daily
put
him
on
,
and
force
him
to
●lye
to
Christ
,
and
to
embrace
Christ
and
his
righteousnesse
,
and
hath
made
him
to
study
obedience
to
the
law
,
out
of
love
to
God
,
so
much
the
more
carefully
,
as
he
perceived
himself
obliged
thankfully
to
acknowledge
grace
granted
in
Christ
to
him
;
for
if
any
measure
of
the
daily
exercise
of
repentance
,
if
any
measure
of
love
to
Christ
,
and
any
measure
of
endeavour
of
new
obedience
,
be
found
after
examination
in
the
person
afflicted
,
out
of
doubt
the
ground
is
laid
solidly
of
his
salvation
,
out
of
doubt
he
hath
an
evidence
of
the
work
of
grace
by
the
operation
of
the
holy
Spirit
in
himself
.
4.
If
in
this
examination
the
afflicted
be
not
clear
,
but
the
doubt
doth
yet
stick
,
because
of
the
suspicion
he
hath
of
the
felt
deceitfulnesse
of
his
own
heart
,
we
offer
unto
him
this
counsell
,
that
he
quickly
humble
himself
before
God
,
and
do
ingenuously
acknowledge
the
native
perversenesse
and
deceitfulnesse
of
his
heart
;
and
for
that
very
reason
,
let
him
embrace
Christ
the
Redeemer
in
the
armes
of
faith
,
offering
himself
to
every
condemned
sinner
;
and
let
him
thank
God
who
hath
deciphered
unto
him
this
deceitfulnesse
of
his
heart
,
and
offered
Christ
unto
him
for
the
true
remedy
of
this
and
every
other
sinfull
malady
.
And
in
the
mean
time
,
let
him
put
a
difference
between
himself
and
an
hypocrit
,
in
whom
the
deceit
of
the
heart
is
neither
acknowledged
nor
seen
,
but
fostered
and
defended
:
for
,
a
close
hypocrite
,
after
hearing
of
the
doctrine
of
the
deceitfulnesse
of
the
heart
,
will
stand
to
the
defending
of
his
own
sincerity
,
and
will
take
it
hardly
if
any
man
labour
to
convince
him
of
any
measure
of
hypocrisie
:
but
a
true
convert
,
or
regenerat
person
,
will
not
deny
but
much
hypocrisie
may
be
found
in
him
;
and
albeit
he
be
sorrowfull
,
that
this
deceitfulnesse
of
heart
hath
had
lodging
in
him
and
lurked
too
long
,
yet
is
he
willing
and
glad
to
have
this
evil
more
and
more
discovered
unto
him
,
and
heartily
doth
he
deliver
up
this
traitor
to
Christ
,
to
be
mortified
and
abolished
by
his
Spirit
.
5.
But
if
the
afflicted
cannot
be
quiet
and
satisfied
,
still
fearing
and
suspecting
he
be
found
a
man
unrenewed
,
and
that
for
the
running
issue
of
this
filthy
boyl
,
opened
up
to
him
by
the
sword
of
the
Spirit
,
let
him
beware
that
he
passe
not
permptor
sentence
against
himself
,
that
he
do
not
conclude
himself
to
be
a
man
altogether
in
the
bond
of
iniquity
;
but
let
him
suspend
for
a
time
,
the
disputation
,
and
do
that
which
is
allowed
unto
every
self-condemned
man
in
the
beginning
of
his
conversion
,
that
is
,
quickly
let
him
flye
unto
Christ
for
remission
of
sin
,
let
him
lay
hold
on
that
righteousnesse
purchased
by
him
;
and
the
more
he
feareth
to
find
God
a
severe
judge
,
let
him
the
more
firmly
lay
hold
on
Jesus
Christ
the
Mediator
,
who
justifieth
the
ungodly
by
faith
:
this
is
the
only
solid
way
to
persevere
in
faith
,
to
overcome
Sathan
,
to
solve
doubts
,
to
resist
temptations
,
and
to
cure
the
wound
made
by
Sathans
firy
darts
;
for
,
unto
that
man
,
who
in
the
sense
of
his
sins
and
ill
deserving
,
and
inability
to
help
himself
,
doth
flye
unto
Christ
,
it
shall
never
be
said
by
Christ
,
depart
from
me
,
I
never
knew
thee
.
6.
Now
when
the
person
afflicted
hath
of
new
laid
hold
on
Christ
and
guarded
the
fortresse
of
faith
,
and
repulsed
the
tempter
,
who
by
all
means
,
and
specially
by
quarreling
and
questioning
the
by-past
work
of
grace
in
him
,
had
laboured
to
weaken
and
overturn
his
faith
for
by-gones
,
and
for
the
present
also
,
lest
it
should
convalesce
and
grow
stronger
for
time
to
come
;
now
(
I
say
)
let
the
afflicted
after
victory
return
to
the
dispute
and
to
the
examination
of
his
state
in
grace
,
of
his
faith
in
Christ
and
of
his
regeneration
,
and
he
shall
see
all
the
begun
saving
graces
which
were
darkened
by
temptations
clearly
appear
,
and
shall
perceive
the
several
steps
and
degrees
of
Gods
grace
toward
him
in
former
times
,
more
evidently
then
he
could
discern
them
in
the
hour
of
darknesse
and
temptation
.
And
so
he
shall
return
from
this
battel
strongerin
faith
then
he
was
before
,
and
more
perswaded
of
the
work
of
the
holy
Spirit
in
him
,
then
he
was
before
the
temptation
.
CHAP.
XXV
.
Wherein
is
solved
the
doubt
of
the
true
converts
conversion
,
arising
from
his
breach
of
the
covenant
of
Grace
,
as
he
conceiveth
.
THere
are
some
sincere
converts
,
who
,
albeit
they
do
not
doubt
but
penitents
,
flying
to
Christ
,
are
received
in
favour
with
God
,
are
justified
from
their
sins
,
and
do
obtain
right
unto
all
the
priviledges
of
the
Saints
;
yet
,
they
doubt
whether
every
sincere
convert
shall
remain
in
the
covenant
of
Grace
,
if
possibly
they
have
so
far
abused
grace
,
as
to
defile
themselves
again
with
the
pollutions
which
they
seemed
to
repent
of
before
.
And
this
erroneous
opinion
of
the
instability
of
the
covenant
of
grace
,
they
do
apply
to
themselves
;
for
,
when
they
have
found
by
experience
,
the
power
of
sin
,
as
it
were
not
only
rageing
,
but
in
appearance
reigning
in
them
,
as
the
conscience
of
their
relapsing
in
their
old
sins
beareth
witnesse
.
And
when
they
know
their
nature
so
corrupt
and
ready
to
sin
yet
more
,
they
doubt
if
this
condition
can
stand
with
being
in
the
covenant
of
Grace
;
and
whatsoever
they
have
found
of
their
being
in
this
covenant
,
they
now
fear
that
they
be
fallen
from
grace
,
because
they
have
,
as
they
conceive
,
broken
the
covenant
of
Grace
on
their
part
,
therefore
they
apprehend
also
,
that
God
in
justice
,
being
provoked
oft-times
by
them
,
hath
now
at
last
dissolved
the
covenant
of
Grace
on
his
part
:
for
(
say
they
)
it
is
no
reason
that
God
should
be
tyed
unto
them
in
covenant
,
who
so
many
wayes
have
violated
that
covenant
;
but
as
Adam
,
by
sinning
,
excluded
himself
from
all
benefit
of
the
covenant
of
Works
,
So
is
it
reason
,
that
every
one
who
have
violated
the
covenant
of
Grace
as
I
have
done
,
should
be
excluded
from
the
covenant
of
Grace
.
And
here
the
afflicted
doth
stand
as
a
miserable
man
,
uncertain
what
to
do
:
in
which
condition
,
horrible
temptations
and
heavy
suspicions
of
their
state
do
arise
,
namely
,
that
they
are
in
the
condition
and
case
wherein
Esau
was
,
who
when
he
had
sold
his
birth-right
for
a
messe
of
pottage
,
found
no
place
for
repentance
,
albeit
he
sought
the
blessing
with
tears
.
Now
what
torment
may
be
in
the
conscience
of
the
afflicted
in
this
case
,
it
is
easie
(
for
them
who
at
any
time
have
felt
the
wrath
of
God
)
to
conjecture
.
And
this
doubt
doth
vex
the
man
most
,
who
is
conscious
of
his
often
abuse
of
the
grace
of
God
:
for
,
what
shall
I
do
,
saith
he
?
shall
I
defile
my self
and
go
and
wash
,
and
again
defile
my self
and
go
and
wash
,
and
by
this
means
augment
my
own
guiltinesse
from
day
to
day
?
what
is
,
if
this
be
not
,
to
abuse
the
grace
of
God
?
2.
That
this
evil
may
be
removed
,
we
must
confesse
that
there
are
many
,
who
after
some
remorse
for
some
sins
,
raised
by
a
natural
and
unrenewed
conscience
,
do
weep
now
and
then
(
as
Saul
did
for
his
injust
persecution
of
David
)
and
do
think
,
that
by
their
tears
they
have
washen
away
their
sin
,
and
attained
to
some
sort
of
quietnesse
in
their
conscience
for
a
time
,
who
yet
do
not
cease
from
their
wickednesse
,
but
remain
in
their
natural
state
strangers
from
God
and
Christ
.
We
must
also
acknowledge
,
that
some
of
the
regenerat
in
their
carnal
security
,
falling
back
in
their
old
sins
,
ordinarily
are
sharply
chastised
by
God
;
and
indeed
no
wonder
is
,
that
such
as
have
once
attained
to
peace
with
God
,
do
meet
with
broken
bones
,
after
they
have
abused
the
grace
of
God
,
in
giving
way
to
their
sinfull
lusts
,
which
was
the
case
of
David
,
Ps.
51.
3.
As
for
those
who
fall
in
open
grosse
scandalous
sins
which
defile
the
whole
man
,
soul
and
body
both
,
it
is
safest
for
them
(
whether
they
were
before
that
time
converted
or
not
)
to
let
alone
long
disputation
,
whether
they
were
regenerat
or
not
before
their
fearfull
fall
,
and
to
stir
up
themselves
to
a
deep
search
of
the
wickednesse
of
their
nature
,
that
they
may
be
humbled
before
God
,
and
in
the
sense
of
their
in-born
sin
and
grosse
actual
out-breakings
,
flye
unto
Christ
for
pardon
and
grace
to
bring
forth
better
fruits
then
they
have
done
.
4.
As
for
these
who
have
not
fallen
in
grievous
open
transgressions
,
but
in
their
wrestling
against
sin
,
not
obtaining
the
victory
they
would
,
or
hoped
to
have
,
do
find
themselves
polluted
in
their
spirits
,
and
put
to
the
worse
in
their
conflict
against
their
sinfull
lusts
and
passions
,
and
that
very
frequently
;
and
thereupon
they
apprehend
,
that
either
they
were
never
in
the
state
of
grace
,
or
if
they
were
in
it
,
that
they
have
abused
and
broken
the
covenant
of
grace
;
To
these
we
answer
,
that
every
transgression
of
the
commands
,
albeit
it
be
a
violation
of
the
covenant
of
works
,
yet
is
not
a
dissolution
of
the
covenant
of
grace
:
for
,
it
is
one
thing
to
fail
in
a
duty
,
which
the
covenanted
party
should
have
done
;
another
thing
to
break
or
dissolve
the
covenant
of
grace
;
for
,
it
is
provided
in
the
covenant
of
grace
as
a
special
article
,
that
God
will
forgive
the
sin
of
his
confederat
people
,
when
they
confesse
their
faults
,
and
sue
for
pardon
according
to
the
promise
of
mercy
to
the
covenanted
,
Ier.
31
,
32
:
and
lest
any
humble
sinner
should
be
discouraged
and
not
receive
this
solution
of
his
doubt
,
let
him
consider
the
words
of
the
Apostle
,
Gal.
6.
1.
expresly
set
down
for
their
comfort
,
who
,
having
resolved
to
live
holily
,
justly
and
temperatly
,
are
overtaken
in
an
offence
,
and
are
not
purposed
to
abuse
mercy
,
or
turn
the
grace
of
God
into
lasciviousnesse
;
and
,
1
Iob.
2.
1.
These
things
I
write
unto
you
(
to
wit
,
believers
in
Christ
,
carefull
to
live
holily
)
that
ye
sin
not
;
but
if
any
man
sin
,
we
have
an
advocat
with
the
father
,
Iesus
Christ
the
just
one
.
And
this
article
of
the
covenant
,
for
granting
daily
remission
according
to
the
necessity
of
the
Saints
,
maketh
the
covenant
of
grace
perpetual
,
and
to
be
daily
made
use
of
,
as
we
are
directed
in
the
Lords
prayer
.
And
in
this
doth
the
covenant
of
grace
differ
from
the
covenant
of
works
,
which
by
any
one
sin
is
so
violat
,
as
the
curse
doth
follow
,
till
the
sinner
run
in
to
the
covenant
of
grace
in
Jesus
Christ
:
And
by
this
doctrine
a
door
is
not
opened
unto
sinning
,
but
the
door
only
is
closed
to
keep
in
the
true
convert
from
desperation
,
and
running
away
from
Christ
,
and
to
help
him
out
of
the
mire
of
discouragement
wherein
he
is
fallen
,
lest
he
sink
in
it
and
despair
.
Neither
is
the
study
of
holinesse
hindered
by
this
way
,
or
the
diligence
of
the
convert
slakened
in
the
duties
of
new
obedience
and
pleasing
of
God
,
but
only
servile
fear
in
the
maner
of
serving
God
,
is
taken
away
,
and
the
obligation
of
love
to
God
(
who
is
found
to
be
so
mercifull
)
is
more
strictly
tyed
upon
us
:
which
love
(
as
it
is
augmented
daily
by
new
confirmations
of
faith
,
and
fresh
experiences
of
his
grace
to
us
)
doth
cast
out
servile
fear
,
as
the
Apostle
teacheth
,
1
Ioh.
4.
18.
As
for
the
afflicted
convert
,
his
fear
that
he
be
like
Saul
,
who
though
he
felt
remorse
and
shame
,
when
all
the
beholders
in
his
army
saw
him
so
confounded
by
Davids
loyall
carriage
toward
him
,
yet
did
he
not
repent
this
sin
at
all
,
nor
amend
his
life
at
all
;
there
is
no
ground
to
suspect
himself
to
be
like
unto
him
,
or
to
Esau
who
was
solicitous
only
for
an
earthly
blessing
;
and
when
he
could
not
have
the
first
place
in
his
fathers
blessing
,
contented
himself
with
what
portion
in
the
earth
he
could
have
beside
.
Therefore
let
the
afflicted
labour
to
understand
well
the
nature
of
the
covenant
of
grace
and
the
several
articles
thereof
;
and
let
him
consider
,
that
there
is
no
advantage
to
be
had
by
excluding
of
himself
from
that
covenant
,
but
that
if
he
will
be
saved
,
in
every
condition
he
must
draw
near
to
Christ
,
and
lay
hold
on
him
for
remission
of
sin
,
and
fresh
furniture
of
grace
for
every
duty
:
for
,
it
is
good
alwayes
to
draw
near
to
him
,
because
he
will
destroy
all
them
that
depart
far
from
him
,
Ps.
73.
27.
CHAP.
XXVI
.
Wherein
is
solved
the
true
converts
d●ubt
,
whether
he
be
regenerat
,
because
he
findeth
himself
not
only
far
from
the
measure
of
holinesse
which
he
observeth
to
have
been
in
the
Saints
commended
in
Scripture
;
but
also
short
of
the
measure
which
some
of
his
acquaintance
have
attained
unto
.
SOme
true
converts
are
,
who
in
the
time
wherein
they
are
about
to
strengthen
their
saith
by
all
means
,
do
fall
in
comparision
of
themselves
with
other
converts
in
the
mater
of
their
faith
,
love
,
endeavour
and
attainment
of
an
holy
conversation
;
and
finding
themselves
very
short
of
that
measure
which
not
only
Saints
commended
in
Scripture
have
attained
unto
,
but
also
short
of
what
sundry
of
their
acquaintance
have
gained
and
given
proof
of
,
sudainly
are
overtaken
with
a
sad
suspicion
,
that
they
may
be
found
none
of
the
number
of
true
converts
:
as
for
example
,
when
they
read
what
David
saith
of
himself
in
the
Psalmes
,
and
namely
in
the
hundred
and
nineteen
Psalme
,
they
seem
to
themselves
so
unlike
the
copy
he
hath
cast
unto
them
,
so
far
short
of
that
affection
to
the
Word
of
God
,
of
that
faith
,
of
that
diligence
,
of
that
sincerity
,
of
that
patience
,
of
that
fortitude
in
afflictions
,
and
delectation
in
God
,
which
the
practice
of
this
servant
of
God
doth
hold
forth
,
that
they
are
ashamed
to
assume
the
name
of
a
visible
Saint
,
or
faithfull
servant
of
God
.
And
for
the
same
reason
,
do
forbear
under
this
exercise
to
apply
unto
themselves
the
precious
promises
made
to
the
faithfull
servants
of
God
in
the
Scripture
.
What
am
I
(
saith
the
afflicted
)
that
I
should
presume
to
intrude
my self
in
the
number
of
the
Saints
?
what
am
I
,
that
I
should
apply
to
my self
what
is
promised
to
true
converts
and
sincere
servants
of
God
?
Were
I
such
a
one
as
this
person
,
or
that
person
is
,
I
might
then
,
for
my
consolation
,
apply
promises
made
unto
such
Saints
;
but
now
I
cannot
apply
their
priviledges
,
except
for
conviction
of
my
conscience
,
that
I
am
justly
for
my
unlikenesse
unto
them
,
secluded
from
the
promises
made
unto
them
,
and
those
that
are
like
unto
them
.
2.
For
lousing
of
this
doubt
,
we
must
acknowledge
,
that
the
comparison
of
our selves
with
the
rule
of
perfection
holden
forth
in
the
Scripture
,
is
to
be
aimed
at
by
all
;
and
the
comparison
of
our selves
with
the
eminent
servants
of
God
,
who
have
attained
a
great
measure
of
growth
in
holinesse
,
is
very
profitable
if
it
be
prudently
managed
:
For
,
the
first
comparison
teacheth
us
what
we
should
endeavour
to
attain
,
and
the
other
teacheth
us
what
may
be
by
the
grace
of
God
attained
unto
even
in
this
life
.
Again
,
both
these
comparisons
do
serve
to
humble
us
before
God
,
when
we
perceive
our selves
not
only
short
of
perfection
,
which
cannot
be
fully
attained
unto
in
this
life
,
but
also
short
of
these
degrees
which
may
be
attained
,
and
have
been
attained
by
others
in
this
life
,
we
cannot
choose
but
think
the
more
meanly
of
our selves
,
and
put
down
the
sailes
of
self-estimation
.
Thirdly
,
this
sort
of
comparison
is
profitable
to
make
us
more
uprightly
renounce
all
confidence
in
our
own
inherent
righteousnesse
,
and
flye
for
refuge
to
the
righteousnesse
of
Christ
obedience
and
satisfaction
imputed
unto
all
that
believe
in
him
,
according
as
the
example
of
the
Apostle
Paul
who
renounced
all
confidence
in
his
priviledges
,
performances
,
sufferings
and
inherent
righteousnesse
,
counting
them
all
but
dung
,
that
he
might
win
Christ
and
be
found
in
him
,
not
having
his
own
righteousnesse
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
;
the
righteousnesse
which
is
of
God
by
faith
,
Phil.
3.
8
,
9.
3.
But
this
sort
of
comparison
is
dangerous
and
hurtfull
,
when
it
tendeth
to
discouragment
,
when
it
maketh
us
think
little
of
the
measure
of
Gods
grace
granted
unto
us
,
when
it
makes
us
heartlesse
in
the
course
of
obedience
,
and
hopelesse
that
we
shall
attain
unto
the
measure
whereunto
the
Saints
have
attained
.
4.
Wherefore
let
the
afflicted
strengthen
the
thing
which
remaineth
and
is
ready
to
die
,
Rev.
3.
2.
let
him
beware
lest
he
quench
the
smoaking
flax
,
or
break
the
bruised
reed
,
wherein
he
hath
Christs
help
to
look
unto
,
Isa.
42.
3.
Again
,
let
the
afflicted
consider
,
that
there
are
divers
degrees
of
saving
faith
,
divers
degrees
of
the
measure
of
sanctification
and
growth
in
grace
;
for
,
some
are
old
men
,
some
young
,
and
strong
men
,
and
some
babes
in
Christ
,
and
that
the
same
duties
in
the
same
measure
,
are
not
to
be
expected
from
the
tender
and
weak
beginner
,
which
are
required
of
the
strong
and
experimented
souldier
.
3.
Let
the
afflicted
remember
,
that
nothing
is
given
,
nor
promised
,
nor
done
unto
the
Saints
in
Scripture
or
in
latter
ages
for
any
merit
or
worthinesse
in
them
,
but
altogether
of
free
grace
:
and
so
much
the
more
should
this
be
remembred
,
as
this
doubting
of
the
afflicted
,
arising
from
comparison
of
his
condition
with
the
measure
of
sanctification
in
others
,
doth
presuppone
the
contrary
,
as
if
God
did
deal
with
his
children
according
to
the
worthinesse
of
their
persons
and
merit
of
their
good
works
,
which
is
a
false
supposition
;
for
,
why
doth
the
afflicted
cast
down
his
courage
and
weaken
his
faith
and
confidence
in
God
,
but
for
this
very
cause
,
that
he
counteth
himself
a
much
more
unworthy
man
,
and
of
lesse
merit
before
God
then
those
Saints
were
,
or
are
,
with
whom
he
hath
compared
himself
?
4.
Let
the
afflicted
by
so
much
as
he
doth
preceive
himself
more
unworthy
,
and
more
sinfull
then
those
Saints
with
whom
he
hath
compared
himself
,
thrust
himself
the
more
into
the
bosome
of
rich
grace
;
let
him
so
much
the
more
lay
hold
on
the
imputation
of
Christs
righteousnesse
,
and
cover
his
nakednesse
therewith
,
and
employ
Christ
by
faith
so
much
the
more
,
that
out
of
his
fulnesse
he
may
receive
grace
for
grace
,
and
be
made
able
by
his
Spirit
to
bring
forth
more
abundant
fruits
,
and
come
up
nearer
unto
conformity
with
Christ
,
and
the
examples
of
renouned
Saints
.
5.
Let
the
afflicted
consider
,
that
we
must
live
by
rules
set
down
in
Scripture
,
aiming
sincerely
at
obedience
of
holy
precepts
,
albeit
we
have
not
yet
come
up
unto
the
practice
of
the
rule
in
that
measure
,
which
others
have
attained
unto
.
CHAP.
XXVII
.
Wherein
is
solved
the
true
converts
doubt
,
whether
he
be
in
the
blessed
state
of
grace
,
because
he
findeth
himself
frequently
in
an
evil
condition
.
EXperience
teacheth
,
that
sundry
true
converts
,
because
they
,
feeling
themselves
oft-times
in
an
ill
condition
,
do
call
in
question
their
being
in
the
blessed
state
of
grace
,
not
considering
,
that
the
condition
of
a
man
,
whether
in
the
state
of
nature
unrenewed
,
or
in
the
state
of
grace
,
may
be
comparatively
in
better
or
worse
condition
,
and
yet
his
state
remain
the
same
.
The
multitude
of
the
misbelieving
Hebrews
,
were
in
an
evil
condition
,
at
the
one
side
of
the
red
Sea
,
when
they
repented
their
coming
out
of
Egypt
,
but
in
a
better
condition
when
they
did
sing
praises
unto
God
on
the
other
side
of
the
Sea
,
and
yet
for
their
state
,
some
were
,
yea
most
part
,
still
in
nature
unrenewed
:
Moses
and
Aaron
were
in
an
evil
condition
when
their
passion
offended
God
at
the
smiteing
of
the
rock
;
but
when
they
did
interceed
with
God
for
the
people
,
when
wrath
was
kindled
against
the
host
,
they
were
in
a
better
condition
:
and
both
in
the
one
time
and
in
the
other
they
were
in
the
state
of
grace
,
true
Saints
in
Gods
estimation
.
This
mistake
of
the
weak
in
faith
,
not
putting
difference
between
their
present
disposition
and
their
state
,
maketh
them
judge
of
themselves
to
be
in
the
state
of
grace
when
their
condition
is
good
,
and
to
be
in
the
state
of
nature
unrenewed
when
they
feel
themselves
in
an
evil
condition
:
when
they
observe
their
heart
inlarged
to
run
the
way
of
Gods
commandments
,
then
they
esteem
themselves
truly
regenerat
,
and
when
they
feel
themselves
sluggish
in
the
work
of
the
Lord
,
dull
in
hearing
the
Word
,
flow
to
believe
what
the
Scripture
speaketh
,
when
they
esteem
their
ordinary
service
to
be
after
a
form
of
godlinesse
,
without
affection
and
power
,
and
what
service
they
do
,
to
proceed
from
fear
of
wrath
,
rather
then
from
the
new
and
right
principles
of
a
regenerat
man
,
then
they
question
all
the
works
of
grace
in
themselves
.
What
shall
I
think
,
saith
the
afflicted
,
concerning
my
state
in
grace
,
when
I
find
my
condition
so
frequently
not
only
short
of
what
it
should
be
,
but
also
polluted
with
divers
sorts
of
sins
?
2.
For
answer
,
we
must
grant
,
that
the
externall
duties
of
religion
,
may
be
discharged
from
fleshly
and
corrupt
principles
;
for
,
many
do
perform
commanded
external
duties
,
that
they
may
eshew
the
reproach
of
impiety
,
or
that
they
may
insinuat
themselves
in
the
good
estimation
and
favour
of
the
godly
,
or
for
some
base
earthly
ends
for
which
gross
hypocrits
do
whatsoever
they
do
in
religion
.
Like
unto
these
are
all
self-deceiving
hypocrits
,
who
go
about
to
establish
their
own
righteousnesse
,
miskening
that
righteousnesse
which
is
of
God
by
faith
,
as
if
God
could
be
obliged
to
take
their
performance
for
a
full
,
satisfaction
for
their
former
sins
,
and
would
look
upon
their
works
as
meritorious
of
eternal
life
;
and
therefore
because
men
may
deceive
themselves
,
1.
the
afflicted
shall
do
well
to
examine
himself
whether
he
hath
renounced
all
confidence
in
the
flesh
,
or
his
own
works
,
Phil.
3.
8
,
9.
and
fled
unto
Christ
for
righteousnesse
,
with
some
measure
of
honest
endeavouring
to
worship
and
serve
God
in
his
spirit
;
which
if
his
conscience
can
witnesse
unto
him
to
be
his
way
wherein
he
is
walking
,
then
may
he
be
assured
that
he
is
a
true
convert
.
2.
And
albeit
it
be
true
that
the
imperfections
of
the
regenerat
man
do
many
times
obscure
his
state
in
grace
,
yet
can
they
not
extinguish
the
sponk
of
regeneration
begun
in
him
,
or
prove
the
work
of
grace
in
him
not
to
be
at
all
.
3.
We
grant
that
the
condition
of
a
true
convert
at
sometimes
may
be
so
bad
by
reason
of
sinfull
distemper
and
fleshly
carriage
,
that
many
unrenewed
mens
conversation
shall
be
found
far
more
commendable
,
then
the
present
condition
and
carriage
of
the
renewed
man
in
his
sinfull
condition
:
In
which
case
neither
God
nor
his
own
conscience
,
nor
any
that
feareth
God
can
speak
any
thing
but
wrath
to
him
,
till
he
repent
and
turn
to
God
for
mercy
in
Christ
;
yet
the
afflicted
penitent
convert
,
lamenting
his
bad
condition
,
is
in
better
case
then
any
unrenewed
man
can
be
into
:
for
,
the
very
grief
and
perplexity
which
he
findeth
because
his
condition
is
so
oft
ill
and
sinfull
,
proveth
his
good
affection
toward
God
,
and
his
earnest
desire
to
walk
before
God
unto
all
well-pleasing
,
in
all
things
and
at
all
times
.
3.
But
if
the
afflicted
shall
insist
and
object
,
that
the
fear
of
Gods
wrath
and
judgments
,
ordinarily
is
a
main
motive
which
setteth
him
on
to
do
the
duties
and
service
which
God
requireth
of
him
,
and
not
the
love
of
God
,
the
felt
in-lake
whereof
,
doth
make
him
go
on
halting
and
heavy
in
the
wayes
of
God
.
We
answer
,
that
albeit
the
fear
of
Gods
wrath
and
judgments
looked
upon
alone
,
doth
not
prove
regeneration
,
yet
it
may
well
consist
with
regeneration
:
because
God
doth
not
for
nought
joyn
with
his
precepts
,
fearfull
threatenings
of
judgments
against
those
who
shall
transgresse
his
commands
,
that
they
may
be
as
a
spur
in
his
childrens
sides
to
presse
them
to
their
duties
,
and
as
a
bridle
to
curb
and
check
their
vitious
inclination
unto
sin
,
which
lodgeth
in
all
men
by
nature
.
And
this
motive
is
evident
in
the
experience
of
the
Prophet
,
Ps
,
119.
120.
My
flesh
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
judgments
.
2.
It
may
be
that
the
afflicted
,
lately
converted
unto
God
,
be
not
free
as
yet
from
the
spirit
of
bondage
,
but
be
keeped
in
some
measure
under
the
bonds
of
servile
fear
,
God
so
disposing
,
for
the
humbleing
,
exercising
and
training
of
his
child
lately
entered
in
his
holy
warfare
;
in
which
condition
his
fear
is
commendable
,
when
it
ariseth
from
the
conscience
of
his
sinfull
short-coming
in
Gods
service
,
and
of
the
prevailing
of
his
corruption
against
the
begun
work
of
renovation
.
Wherefore
,
let
the
afflicted
go
about
the
discharge
of
commanded
duties
in
his
christian
calling
,
and
particular
station
wherein
God
hath
placed
him
,
in
what
condition
soever
he
shall
find
himself
.
2.
Let
him
compare
his
present
condition
,
which
he
doth
count
an
ill
condition
,
with
the
by-gone
better
conditions
whereof
he
hath
had
possibly
experience
frequently
;
and
when
he
calleth
to
mind
the
comforts
he
hath
had
,
and
the
inlargement
of
heart
to
run
in
the
way
of
Gods
commandment
,
in
hope
of
a
change
of
his
present
condition
to
the
better
,
in
hope
of
finding
renewed
blinks
of
the
Lords
countenance
,
let
him
humbly
wait
on
God
in
the
use
of
the
means
appointed
▪
till
the
day-star
arise
in
his
heart
,
praying
with
the
Psalmist
,
that
God
would
quicken
him
according
to
his
loving
kindnesse
.
3.
Let
him
cleave
the
more
closely
to
the
covenant
of
grace
and
the
righteousnesse
which
is
by
faith
in
Jesus
Christ
,
withall
giving
thanks
unto
God
for
the
grace
bestowed
on
him
,
for
the
giving
unto
him
eye-salve
to
see
his
blindnesse
,
nakednesse
and
misery
,
and
for
making
sin
odious
and
grievous
unto
him
in
any
measure
,
and
for
drawing
him
to
Christ
to
be
his
refuge
in
his
worst
condition
.
CHAP.
XXVIII
.
Wherein
is
solved
the
doubt
of
the
true
convert
concerning
his
regeneration
,
because
he
findeth
the
power
of
the
body
of
death
in
the
pollution
of
the
imaginations
of
his
heart
,
vigorous
and
powerfull
.
THere
are
some
true
converts
,
who
albeit
they
be
cleansed
from
the
pollutions
that
are
in
the
world
,
and
have
their
conversation
blamelesse
and
without
giving
scandall
unto
them
they
live
among
,
yet
frequently
are
troubled
with
doubting
of
their
state
in
grace
,
because
they
feel
in
themselves
such
a
power
of
in-bred
corruption
of
their
hearts
,
as
can
hardly
consist
(
as
they
conceive
)
with
regeneration
and
saving
saith
,
because
,
Iames
,
chap.
3.
ver.
11.
maketh
the
question
thus
,
doth
a
fountain
send
forth
at
the
same
pl●ce
sweet
water
and
bitter
?
&c.
unto
the
end
of
the
Chapter
.
This
doubt
the
afflicted
wrestles
with
,
and
saith
with
himself
,
what
shall
I
think
of
my self
,
whose
heart
is
so
polluted
,
that
it
casteth
forth
continually
dirt
and
mire
?
how
shall
I
reckon
my self
among
the
Saints
?
how
shall
I
incrude
my self
among
the
justified
,
who
find
so
little
evidence
of
the
work
of
sanctification
in
me
?
For
,
faith
should
purifie
the
heart
from
this
pollution
,
whereof
I
do
justly
complain
.
2.
For
solving
of
this
doubt
,
many
things
are
already
spoken
which
serve
for
the
curing
of
this
case
,
and
comforting
the
afflicted
in
this
condition
;
but
because
one
and
the
same
doubt
,
doth
diversely
present
it self
now
in
one
shape
,
then
in
another
,
and
doth
vex
the
afflicted
in
sundry
wayes
,
we
shall
answer
this
doubt
proposed
as
it
is
set
down
.
First
therefore
,
let
the
afflicted
examine
himself
whether
he
may
with
some
measure
of
honesty
say
with
the
Psalmist
,
Ps.
66.
18.
I
do
not
regard
iniquity-in
my
heart
.
I
do
not
so
delight
in
sin
,
but
that
sin
is
still
my
affliction
and
my
daily
grief
.
Secondly
,
let
him
examine
himself
,
whether
the
power
of
corruption
doth
break
forth
in
words
and
deeds
or
not
,
or
if
it
do
burst
out
in
some
passionat
fits
,
whether
he
doth
open
the
sluce
and
give
it
way
,
or
whether
he
sets
himself
to
oppose
the
out-breaking
of
sin
,
and
is
humbled
for
what
doth
break
forth
.
Thirdly
,
let
him
examine
whether
he
flyeth
to
Christ
to
wash
him
,
and
help
him
against
the
power
of
sin
,
or
not
.
If
after
examination
he
can
in
any
measure
of
honesty
joyn
with
the
Apostle
in
his
lamentation
,
and
recourse
unto
Christ
for
delivery
,
Rom.
7.
24
,
25.
he
may
be
assured
,
he
is
in
the
state
of
grace
:
For
,
there
is
a
vast
difference
between
a
mans
being
sold
unto
sin
by
his
native
corruption
captivating
him
,
and
a
mans
setting
of
himself
unto
sin
,
as
a
voluntary
servant
of
sin
;
for
,
a
renewed
man
may
be
in
sundry
cases
a
captive
to
sin
,
and
is
a
fighter
against
sin
;
But
a
man
selling
himself
to
sin
,
is
a
slave
voluntarily
suffering
sin
to
reign
in
his
mortall
body
.
Let
the
afflicted
therefore
comfort
himself
,
because
in
him
there
is
a
perpetual
conflict
between
the
flesh
and
the
spirit
,
between
his
native
inclination
to
sin
,
and
the
new
creature
,
or
inclination
to
holinesse
.
Neither
let
him
by
mis-understood
Scripture
formerly
cited
,
vex
himself
;
for
,
his
faith
is
indeed
upon
the
work
,
and
the
way
of
purifying
his
heart
;
first
,
because
he
doth
flye
to
the
bloud
of
Christ
,
which
cleanseth
him
from
all
sin
,
in
respect
of
remission
granted
.
Secondly
,
there
is
a
constant
endeavour
to
be
more
and
more
holy
,
and
to
draw
vertue
by
faith
from
Christ
to
bring
forth
good
fruits
,
well-pleasing
unto
God
.
Thirdly
,
he
is
about
to
mortifie
his
lusts
by
the
Spirit
of
Christ
,
and
to
purge
out
the
leaven
of
all
filthinesse
of
flesh
and
spirit
,
albeit
he
cannot
purge
it
out
all
at
once
,
or
wholly
in
in
this
life
.
And
fourthly
,
because
albeit
his
doubting
of
his
estate
in
grace
be
not
allowable
,
yet
it
doth
bear
witnesse
that
the
remainder
of
pollution
in
him
is
his
grief
,
affliction
and
vexation
.
So
also
that
other
Scripture
,
Iames
,
3.
11.
which
faith
,
that
out
of
the
same
fountain
proceedeth
not
salt
water
and
sweet
,
is
not
to
be
understood
so
as
if
no
rotten
speech
could
possibly
proceed
out
of
the
mouth
of
a
regenerat
man
at
any
time
;
for
Iames
doth
witnesse
,
that
in
many
things
we
sin
all
,
in
thought
,
word
and
deed
:
But
the
meaning
is
,
that
he
that
bridleth
not
his
tongue
,
his
religion
is
vain
,
and
nothing
but
a
presumptuous
boasting
of
that
wich
is
not
reall
and
in
truth
,
and
that
it
is
inconsistent
with
regeneration
,
that
out
of
a
mans
mouth
,
pretending
to
blesse
God
,
cursing
of
men
who
are
made
after
the
similitude
of
God
,
should
flow
forth
as
waters
flow
forth
from
a
running
fountain
without
controlment
.
CHAP.
XXIX
.
Shewing
how
to
quench
the
fiery
darts
of
Sathan
,
and
resist
his
sinfull
suggestions
whether
of
shorter
endurance
or
of
longer
continuance
.
SOmetime
on
a
sudain
Sathan
casteth
a
fiery
dart
of
tentation
unto
some
sin
,
as
his
messenger
seeking
to
prepare
the
lodging
for
him
:
which
tentation
he
doth
so
furiously
presse
,
as
if
he
would
not
be
refused
,
or
could
not
be
resisted
;
and
possibly
may
so
bear-in
his
tentation
,
as
the
convert
may
be
afraid
that
Sathan
shall
prevail
,
finding
himself
,
as
it
were
,
over-powered
and
unable
to
bear
out
in
such
a
case
,
as
the
Apostle
had
experience
of
,
2
Cor.
12
,
7
,
8
,
9.
who
found
himself
,
as
it
were
,
buffeted
and
abused
by
the
messenger
of
Sathan
,
and
unable
of
himself
to
resist
him
.
The
remedy
whereof
is
,
that
the
afflicted
with
the
Apostle
be
humbled
in
himself
,
in
the
sense
of
his
in-born
sinfulnesse
and
inability
to
overcome
tentations
.
2.
That
he
flye
to
Christ
the
captain
of
militant
souldiers
,
and
do
pray
unto
him
instantly
to
help
to
bear
out
in
the
conflict
,
and
to
be
rid
of
the
Tempter
.
3.
Let
him
hold
fast
the
faith
of
promised
grace
,
and
wrestle
on
so
long
as
it
shall
please
God
to
exercise
him
so
.
With
such
a
tentation
Iob
also
was
exercised
,
which
so
far
prevailed
as
to
make
carnall
and
corrupt
nature
speak
for
it
.
The
tentation
was
very
fearfull
,
and
no
lesse
then
self-murther
,
Iob
,
7.
13
,
14
,
15.
When
I
say
my
couch
shall
ease
my
complaint
,
then
thou
scarrest
me
with
dreams
,
and
terrifiest
me
with
night-visions
,
so
that
my
soul
chooseth
strangling
and
death
rather
then
life
.
The
remedy
whereof
is
,
with
Iob
to
flye
to
the
Redeemer
,
and
fix
faith
upon
him
,
and
to
present
the
tentation
unto
God
by
prayer
and
humble
lamentation
,
striving
against
the
suggestion
,
and
never
to
give
over
relying
on
God
,
as
he
did
.
2.
Sometime
Sathan
when
he
cannot
find
instruments
to
charge
the
convert
with
hypocrisie
,
and
a
course
of
wickednesse
,
as
he
found
in
Iobs
tryall
,
by
his
uncharitable
friends
,
he
useth
immediately
to
fall
a
railing
against
the
whole
course
of
the
work
of
grace
in
the
convert
,
and
charge
him
falsely
with
deep
guiltinesse
,
as
calumniators
use
to
do
in
their
furious
flyting
and
slandering
of
such
as
they
hate
,
hoping
how
false
and
groundlesse
soever
the
calumnies
be
,
that
yet
something
shall
prove
likely
and
probable
,
and
so
fasten
something
upon
the
innocent
.
In
which
case
,
let
the
afflicted
lift
up
his
mind
to
the
Lord
,
and
pray
him
to
rebuke
Sathan
.
2.
Let
him
humble
himself
in
acknowledgment
of
his
natural
corruption
,
and
having
fled
to
Christ
for
righteousnesse
,
let
him
take
the
shield
of
faith
for
quenching
that
dart
.
3.
Let
him
as
he
is
inabled
contemn
these
devilish
slanders
of
Sathan
,
and
set
his
mind
on
some
better
employment
then
to
dispute
with
so
impudent
and
restless
an
adversary
;
for
we
have
other
businesse
to
go
about
,
then
to
take
notice
of
the
dogs
barking
at
us
:
but
if
it
please
God
to
continue
that
exercise
from
day
to
day
,
let
the
afflicted
in
patience
submit
himself
to
God
,
and
direct
his
speech
and
thoughts
unto
God
only
,
not
answering
directly
such
a
Shimei
at
all
.
It
is
not
safe
to
direct
our
speech
to
Sathan
at
all
,
but
let
us
say
to
God
,
the
Lord
rebuke
Sathan
.
3.
Sometime
Sathan
falleth
on
with
suggestions
,
blasphemous
against
God
and
all
the
grounds
of
religion
,
and
fathers
all
these
blasphemies
on
the
afflicted
as
his
proper
sins
.
In
which
case
,
let
the
afflicted
be
humbled
before
God
,
because
of
original
sin
,
whereof
Sathan
maketh
use
,
as
of
something
of
his
own
in
us
.
2.
Let
him
renew
the
grips
of
faith
on
Christ
the
Mediatour
in
whom
the
fulnesse
of
the
Godhead
dwelleth
,
reconciling
the
elect
world
to
himself
,
not
imputing
their
sins
unto
them
.
3.
Let
not
the
afflicted
look
upon
these
blasphemies
otherwayes
then
as
Sathans
malice
against
God
,
for
so
they
are
indeed
,
and
not
the
sins
of
the
poor
soul
vexed
with
such
suggestions
.
4.
Let
the
afflicted
beware
of
discouragments
,
misbelief
or
weakening
of
his
faith
in
God
,
of
impatiency
and
fretting
under
this
sad
exercise
:
for
,
there
is
more
cause
of
fear
from
Sathans
second
subtile
tentations
then
from
his
grosse
suggestions
,
whereby
at
the
back
of
the
former
grosse
blasphemies
,
he
goeth
about
to
draw
the
afflicted
to
the
suspicion
of
the
former
work
of
grace
in
him
,
and
of
Gods
love
unto
him
.
His
wiles
in
this
case
are
much
more
dangerous
then
his
violence
in
his
furious
lyon-like
assaults
:
for
he
may
more
easily
get
the
consent
of
the
afflicted
to
some
sits
of
misbelief
and
impatience
or
some
other
sins
,
then
to
admit
or
consent
unto
any
of
these
grosse
blasphemies
suggested
.
4.
Sometime
when
the
young
and
tender
convert
,
is
reading
or
hearing
in
Sermon
,
the
sad
sentences
of
God
against
such
and
such
sins
,
which
do
reign
in
the
wicked
,
Sathan
flyeth
on
him
with
a
false
application
,
saying
,
thou
art
the
man
,
and
doth
not
a
little
disquiet
the
weak
in
faith
.
In
which
case
,
let
the
afflicted
consider
,
that
whatsoever
is
spoken
in
or
from
Scripture
of
the
maledictions
of
the
law
,
are
spoken
against
them
that
are
under
the
curse
of
the
law
and
covenant
of
works
,
1
Tim.
1.
8.
who
have
not
repented
their
sins
,
nor
fled
to
Christ
,
nor
are
aiming
at
reformation
of
life
and
sanctification
,
but
these
curses
are
not
spoken
against
the
righteous
,
that
is
to
say
,
against
such
as
in
the
sense
of
their
sinfulnesse
do
loath
themselves
and
are
fled
to
Christ
for
refuge
,
and
have
taken
on
his
yoke
upon
them
,
already
justified
,
and
begun
to
be
sanctified
.
5.
Sometime
Sathan
doth
abuse
the
Scripture
and
put
a
wrong
sense
upon
it
,
that
thereby
he
may
wound
these
that
are
weak
in
the
faith
:
For
example
,
it
is
written
,
Rom.
14.
23.
whosoever
doubteth
,
is
damned
if
he
eat
.
But
thou
(
saith
Sathan
to
the
young
and
weak
convert
)
hast
done
many
things
whereof
thou
didst
doubt
whether
they
were
lawfull
or
not
,
yea
thou
hast
eaten
the
Supper
of
the
Lord
with
doubting
:
therefore
thou
art
damned
.
Again
it
is
written
,
1
Cor.
11.
29.
He
that
eateth
the
sacramental
bread
of
the
Lord
,
or
dinketh
of
the
cup
of
the
Lord
unworthily
,
eateth
and
drinketh
his
own
condemnation
:
but
thou
,
saith
Sathan
hast
eaten
the
bread
and
drunken
the
cup
of
the
Lord
unworthily
,
for
thou
knowest
thou
art
very
unworthy
:
therefore
thou
hast
eaten
and
drunken
thy
own
condemnation
.
In
this
case
and
such
other
like
,
let
the
afflicted
convert
inquire
of
the
Pastor
,
or
some
faithfull
Christian
better
acquaint
with
Scripture
,
concerning
the
sense
of
the
words
of
Scripture
,
which
seem
to
make
against
him
,
that
the
words
being
well
understood
,
the
doubt
may
be
dissolved
.
As
for
example
,
these
foresaid
abused
Scriptures
,
do
only
declare
the
sentence
of
the
law
against
him
that
doth
what
he
doubteth
to
be
lawfull
,
but
doth
not
exclude
him
from
mercy
upon
the
acknowledgment
of
his
sin
,
and
flying
to
the
mercy
offered
in
Christ
Jesus
.
And
by
eating
and
drinking
unworthily
,
we
must
not
understand
that
every
one
,
who
finding
himself
unworthy
,
flyeth
to
the
grace
offered
and
sealed
in
the
Supper
of
the
Lord
,
eateth
unworthily
,
for
,
so
no
man
should
eat
worthily
,
for
all
worthy
communicants
,
in
the
sense
of
their
unworthinesse
,
must
and
do
flye
to
free
grace
offered
in
Christ
;
but
the
meaning
is
,
that
these
do
eat
and
drink
unworthily
,
who
profane
the
Sacrament
,
and
put
no
difference
betwixt
this
holy
banquet
of
the
Lord
,
and
a
common
supper
;
yea
and
even
this
sin
of
not
discerning
the
Lords
Body
,
doth
not
exclude
the
man
from
mercy
:
for
,
the
Apostle
,
for
remedy
of
this
sin
,
exhorteth
these
who
are
guilty
to
judge
themselves
,
that
so
they
may
not
be
judged
by
God
,
who
pardoneth
the
penitent
,
1
Cor.
11.
31.
And
so
let
the
afflicted
,
for
strengthening
of
his
faith
,
know
,
that
every
Scripture
which
speaketh
against
sin
,
doth
drive
the
guilty
man
unto
repentance
and
faith
in
Christ
,
without
whose
grace
,
sought
after
and
embraced
,
there
is
no
salvation
.
6.
Sometime
Sathan
,
the
adversary
of
all
converts
,
doth
assault
the
faith
of
Gods
children
,
when
he
findeth
them
under
some
present
guiltinesse
lately
contracted
,
or
under
tryall
of
their
faith
,
as
under
desertion
and
disconsolation
,
or
some
miserable
condition
,
whereof
he
taketh
advantage
to
suggest
to
the
child
of
God
,
that
his
faith
is
but
phantasie
,
that
God
neither
loveth
him
,
nor
can
love
the
like
of
him
.
In
which
case
,
let
the
afflicted
humble
himself
before
God
,
and
flye
to
him
in
Christ
offering
reconciliation
;
let
him
,
1.
resolve
firmly
to
adhere
to
the
covenant
of
grace
offered
to
self-condemned
sinners
through
Christ
.
2.
Let
him
observe
his
present
condition
to
be
the
day
of
his
visitation
,
tryal
and
probation
what
use
he
will
make
of
Christ
in
his
difficulties
and
straits
.
3.
Let
him
in
the
use
of
Gods
worship
wait
for
the
day-star
of
divine
consolation
promised
to
those
that
wait
on
the
Lord
,
Isa.
49.
10.
11
,
and
Hos.
6.
3.
and
Isa.
40.
31.
And
last
of
all
(
lest
we
insist
too
long
in
reckoning
the
innumerable
wiles
of
the
crafty
serpent
)
let
every
convert
consider
,
that
there
is
no
time
while
we
dwell
in
the
tabernacle
of
this
body
of
death
,
wherein
we
may
be
secure
from
Sathans
insinuations
and
crafty
suggestions
,
or
his
more
discovered
and
open
assaults
;
that
there
is
no
businesse
we
can
go
about
wherein
this
crafty
hunter
shall
not
dig
a
pit
or
lay
a
snare
to
intrap
us
,
no
affliction
nor
difficulty
,
wherein
he
shall
not
study
to
keep
us
back
from
making
Christ
our
refuge
,
our
helper
and
deliverer
:
and
that
therefore
we
must
take
heed
to
obey
the
warning
of
the
Apostle
,
Ephes.
6.
10
,
11
,
12
,
13.
Finally
,
my
brethren
,
be
strong
in
the
Lord
and
in
the
power
of
his
might
;
put
on
the
whole
armour
of
God
,
that
ye
may
be
able
to
stand
against
the
wiles
of
the
devil
,
and
so
forth
to
the
end
of
the
Chapter
.
CHAP.
XXX
.
Wherein
are
some
mixed
cases
spoken
of
,
whereunto
the
true
convert
is
subject
,
and
so
may
fall
to
doubt
of
his
conversion
or
interest
in
Christ
.
THere
are
,
beside
the
cases
whereof
we
have
given
some
examples
and
instances
,
other
cases
also
,
which
we
may
call
mixed
cases
,
the
causes
whereof
are
partly
natural
,
partly
spirituall
,
wherein
the
true
convert
may
be
afflicted
with
both
bodily
and
spirituall
distempers
;
melancholious
humors
abounding
in
the
body
,
and
Sathan
,
busie
to
stir
himself
in
these
distempers
to
the
weakning
the
faith
of
the
convert
,
may
take
advantage
to
vex
the
child
of
God
.
2.
These
bodily
distempers
are
common
both
to
the
unrenewed
and
to
the
regenerat
:
for
,
God
hath
not
exeemed
his
children
from
diseases
of
the
body
;
for
,
the
righteous
and
the
wise
,
and
their
works
,
are
in
the
hand
of
God
;
no
man
knoweth
either
love
or
hatred
by
all
that
is
before
him
:
all
things
come
alike
to
all
,
there
is
one
event
,
(
or
accident
which
may
befall
)
to
the
righteous
and
to
the
wicked
,
to
the
good
and
to
the
clean
,
and
to
the
unclean
;
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
;
as
is
the
good
,
so
is
the
sinner
,
and
he
that
sweareth
,
as
he
that
feareth
an
oath
,
Eccles.
9.
1
,
2.
Saul
the
King
of
Israel
in
his
melancholious
fit
,
may
(
by
the
instigation
of
an
unclean
spirit
,
changing
himself
into
an
angel
of
light
)
fall
on
prophesieing
in
the
midst
of
his
house
,
while
he
is
about
to
murther
David
,
1
Sam:
18.
10.
and
experience
hath
shewed
,
that
some
lying
in
grosse
sins
,
who
while
they
were
themselves
and
in
their
wits
,
were
found
very
rude
and
ignorant
in
maters
of
religion
and
things
divine
;
but
sometimes
sudainly
falling
in
a
melancholious
ex●asie
and
rapture
,
they
could
rehearse
a
number
of
passages
of
Scripture
,
and
seemed
to
pray
,
and
to
bring
a
number
of
arguments
in
their
praying
,
as
if
they
had
been
wrestling
with
God
for
mercy
,
of
which
Scriptures
or
words
of
prayer
,
they
had
neither
sense
nor
memory
,
when
they
came
to
themselves
,
after
the
melancholious
extasie
was
over
,
which
sit
lasted
sometimes
an
hour
,
sometimes
two
or
thereby
;
all
which
time
they
neither
did
hear
nor
see
the
wittnesses
sitting
by
,
and
beholding
the
spectacle
.
On
the
other
hand
,
experience
hath
shewed
how
far
Sathan
may
abuse
and
hath
abused
the
phantasie
of
some
holy
persons
,
in
the
height
of
sharp
feavers
and
frensies
;
and
what
speeches
against
God
and
their
own
souls
,
by
his
instigation
they
have
uttered
.
We
have
an
example
in
Iob
,
who
in
his
hot
feaver
and
painfull
boils
,
like
a
man
distracted
,
cryed
out
,
that
God
was
turned
an
enemy
to
him
,
that
he
did
shoot
all
his
arrows
against
him
,
whereupon
in
his
distemper
he
cryed
for
death
,
and
cursed
the
day
of
his
birth
most
bitterly
.
Of
which
expressions
when
he
is
challenged
by
his
uncharitable
friends
,
and
judged
to
be
nothing
but
a
wicked
hypocrit
,
he
excuseth
himself
,
that
when
he
spoke
these
words
he
was
not
himself
,
but
in
a
roving
distemper
,
Iob.
6.
26.
Do
ye
imagine
to
reprove
words
,
and
the
speeches
of
one
that
is
desperat
,
which
are
as
wind
?
3.
But
our
purpose
here
is
not
to
discourse
of
melancholy
in
general
,
nor
what
may
befall
in
common
to
the
godly
and
the
wicked
in
melancholious
fits
:
for
this
doth
require
a
larger
Treatise
,
and
the
concurrence
both
of
Physicians
and
Divines
.
We
purpose
only
to
speak
to
what
the
true
convert
is
obnoxious
unto
;
and
when
we
speak
of
mixed
cases
,
wherein
both
the
distemper
of
the
body
and
brain
do
concur
with
the
temptation
of
Sathan
,
we
do
not
take
notice
of
any
light
distemper
of
body
and
mind
,
which
suddainly
cometh
and
is
soon
removed
,
or
which
the
privat
diligence
of
the
child
of
God
,
in
the
use
of
the
means
may
,
and
useth
to
overcome
.
Neither
do
we
meddle
with
phrensies
and
madnesse
,
which
so
bereaveth
the
man
of
the
use
of
common
reason
,
that
he
cannot
understand
or
make
use
of
wholsome
advice
and
counsell
from
the
Scripture
,
or
rightly
conceive
truth
when
it
is
told
unto
him
(
for
in
such
a
case
the
Physician
only
is
to
be
called
to
deal
with
the
diseased
,
not
excluding
the
prayer
of
the
Pastor
and
Christian
friends
for
him
)
But
we
are
to
speak
concerning
more
moderat
distempers
wherein
the
afflicted
may
lay
forth
his
tentations
,
and
propound
the
reasons
which
seem
to
fortifie
his
doubts
and
to
dispute
of
them
&
receive
reasonable
answers
to
his
objections
,
as
they
are
offered
unto
him
.
And
in
a
word
,
such
a
condition
of
the
mans
mind
as
maketh
him
ready
to
hear
and
follow
the
advice
,
both
of
the
Physician
and
the
Pastor
,
as
his
need
requireth
.
Now
it
is
not
our
,
that
the
imagination
of
these
who
are
of
this
midle
sort
of
distemper
,
doth
ordinarily
fain
to
its
self
sad
and
terrible
things
,
and
being
fired
with
melancholious
humours
and
tentations
of
Sathan
mixed
therewith
,
useth
to
represent
to
its
self
Gods
hot
displeasure
,
death
,
condemnation
and
hell
,
as
it
were
,
before
their
eyes
;
so
that
it
is
no
wonder
,
that
for
the
the
time
they
doubt
whether
they
can
possibly
be
in
the
state
of
grace
.
But
in
special
,
this
seemeth
most
heavy
unto
them
,
that
their
conscience
in
the
mean
time
doth
write
bitter
things
against
them
,
and
double
upon
them
,
the
deserved
sentence
of
condemnation
,
casting
up
the
particular
sins
(
possibly
repented
of
,
and
pardoned
)
as
meriting
rejection
from
God
.
And
here
mainly
is
the
stick
.
2.
In
discerning
and
curing
such
cases
,
there
is
great
need
of
wise
circumspection
:
For
,
first
,
information
must
be
had
of
the
afflicted's
condition
so
far
as
his
friends
and
familiars
can
furnish
.
2.
The
cure
of
his
wound
must
be
tenderly
gone
about
,
as
the
Chyrurgian
useth
to
do
,
when
he
is
to
deal
with
the
aple
of
a
mans
eye
.
3.
Whatsoever
seem
at
the
first
,
it
shall
be
safest
for
the
comforter
of
the
afflicted
,
not
to
speak
peremptorily
of
the
mans
state
or
condition
,
yea
,
nor
to
judge
within
themselves
determinatly
about
him
.
4.
But
it
shall
be
sa●est
to
hear
the
afflicted
patiently
,
to
lay
out
his
own
condition
more
or
lesse
confusedly
,
in
moe
or
fewer
speeches
,
as
he
is
able
to
expresse
it
.
5.
What
is
further
to
be
searched
after
,
by
prudent
interrogations
,
let
it
be
pumped
up
so
far
as
conveniently
may
be
.
6.
So
soon
as
his
condition
is
clear
to
the
Pastor
,
or
friend
who
is
about
to
help
him
,
let
the
speaker
unto
him
,
recollect
in
few
words
his
condition
as
he
conceiveth
it
,
and
take
up
his
doubt
in
a
word
as
shortly
as
may
be
,
that
the
afflicted
may
perceive
,
that
his
case
is
well
taken
up
by
the
Pastor
or
Christian
friend
.
For
oft-times
here
is
the
cure
marred
,
when
the
afflicted
conceiveth
that
his
case
is
not
rightly
apprehended
,
or
what
is
spoken
,
is
not
spoken
to
purpose
.
7.
Whatsoever
his
case
seem
to
be
,
Christian
compassion
must
be
shewed
to
the
afflicted
,
and
his
affliction
estimat
no
lesse
then
the
afflicted
conceiveth
of
it
,
but
made
possible
for
God
to
cure
it
.
For
even
our
Lord
in
the
resurrection
of
Lazarus
,
groaned
in
his
spirit
,
in
compassion
toward
the
mourning
friends
,
before
he
gave
them
the
full
consolation
.
And
surely
,
compassion
doth
well
become
a
Physician
:
for
,
it
is
an
addition
to
the
affliction
of
the
afflicted
,
when
the
beholder
cometh
to
him
,
to
think
little
of
his
pain
.
8.
Whether
the
afflicted
seem
to
be
a
convert
or
not
,
let
him
be
exhorted
by
his
present
exercise
to
humble
himself
before
God
,
and
confesse
his
original
and
actual
sins
to
God
,
and
flye
to
the
grace
of
reconciliation
,
and
remission
of
sins
and
consolation
holden
forth
in
the
Gospel
to
every
self-condemned
sinner
,
through
Jesus
Christ
our
Lord
;
for
,
Christ
is
the
end
of
the
law
for
righteousnesse
;
when
the
conscience
is
burdened
,
and
the
rod
is
heavy
,
the
curse
of
the
law
,
and
the
rod
of
correction
do
drive
the
man
to
flye
unto
Christ
and
take
his
yoke
upon
him
:
And
this
course
is
wholsome
and
safe
whatsoever
be
the
afflicted
mans
estate
,
whether
he
be
converted
or
not
.
5.
And
as
for
that
speciall
stratageme
of
Sathan
,
whereby
he
beareth
in
the
sentence
of
condemnation
on
the
afflicted
,
and
fiteth
his
phantasie
with
the
continual
ingemination
,
and
inculcating
of
this
fiery
dart
,
crying
over
and
over
again
blasphemous
words
,
charging
the
afflicted
with
the
sin
thereof
,
and
pronouncing
sentence
against
him
,
saying
,
thou
art
condemned
,
thou
art
a
reprobat
,
and
such
like
;
the
afflicted
man
must
be
informed
,
1.
that
such
peremptory
sentences
are
not
from
the
Lords
Spirit
,
speaking
in
the
Scripture
,
but
from
the
false
accuser
of
the
brethren
;
for
,
God
pronounceth
not
condemnation
,
but
remission
of
sin
to
every
one
that
flyeth
to
Christ
.
2.
That
he
must
put
difference
betwixt
Sathans
part
in
the
sinfull
suggestions
and
his
own
part
in
rejecting
of
them
,
abhorring
them
and
grieving
for
them
.
3.
That
he
must
put
a
great
difference
between
his
imagination
(
or
phantasie
)
and
his
conscience
,
between
the
voice
sounding
in
his
phantasie
,
whether
he
will
or
not
,
and
the
sentence
of
his
well
informed
conscience
approving
,
or
disallowing
what
is
offered
unto
it
to
be
chosen
or
refused
▪
consented
unto
,
or
dis-assented
from
,
by
the
conscience
judging
according
to
the
rule
of
Gods
Word
:
for
,
a
sentence
of
words
may
be
suggested
to
the
phantasie
,
repeated
and
obtruded
upon
the
phantasie
a
thousand
times
,
which
the
conscience
may
and
should
refuse
,
and
reject
a
thousand
times
.
We
know
by
experience
,
that
a
sentence
of
words
may
,
by
oft
repeating
in
the
ears
of
a
parret
and
other
birds
,
take
such
an
impression
on
the
phantasie
of
the
bird
,
that
it
shall
repeat
vocally
the
words
one
by
one
and
pronounce
them
disstinctly
,
as
if
that
sentence
had
been
the
work
of
its
own
invention
:
So
also
we
see
,
that
by
frequent
repetition
of
any
whistle
or
song
,
the
phantasie
of
some
birds
may
be
so
beaten
and
informed
,
that
they
shall
chant
the
same
song
over
and
over
again
,
and
make
it
as
if
it
were
its
own
.
Now
phantasie
and
imagination
being
a
thing
common
to
man
and
beast
,
it
is
certain
,
that
the
phantasie
of
a
man
,
may
be
wrought
upon
,
and
stamped
with
the
like
impression
.
And
this
much
,
as
experience
teacheth
us
,
doth
befall
men
:
for
when
a
certain
song
or
toon
is
sung
in
our
audience
,
and
is
often
repeated
,
our
phantasie
before
we
be
aware
,
useth
to
repeat
and
same
song
or
toon
,
or
quietly
whisper
the
notes
and
measure
of
the
song
or
toon
:
And
after
our
judgment
hath
observed
this
work
of
the
imagination
,
we
can
hardly
stay
our
imagination
or
phantasie
,
while
we
are
about
other
serious
thoughts
from
its
secret
sowthing
of
the
measures
and
notes
of
the
song
:
for
,
phantasie
will
not
be
ruled
by
the
laws
of
reason
,
more
then
the
outward
sense
of
seeing
can
be
hindered
from
observation
of
what
it
seeth
,
whether
pleasant
or
displeasant
.
What
wonder
is
it
then
,
that
Sathan
who
hath
great
influence
on
mens
imagination
,
doth
make
so
deep
impression
on
it
by
continual
iteration
,
that
the
afflicted
seems
to
himself
to
own
those
blasphemous
suggestions
as
his
own
thoughts
,
and
as
the
voice
of
his
conscience
,
and
yet
they
are
indeed
nothing
but
Sathans
whistling
,
and
false
sentences
pressed
on
the
mans
imagination
?
And
put
the
case
,
that
his
deluded
mind
should
take
them
for
the
justly
deserved
sentences
of
the
conscience
,
yet
are
they
only
the
voice
of
the
conscience
ill
informed
,
not
judging
of
the
mater
according
to
the
rule
of
Gods
Word
,
which
●oth
not
impute
Sathans
suggestions
to
the
soul
afflicted
by
them
,
and
mourning
for
them
.
And
so
much
for
solving
of
the
doubts
of
the
true
convert
concerning
his
state
in
grace
and
regeneration
.
THE
THIRD
BOOK
.
CHAP.
I.
Concerning
some
premises
.
WE
have
handled
some
examples
of
those
cases
of
the
conscience
of
a
regenerat
man
,
wherein
his
state
whether
he
be
converted
or
not
,
is
brought
in
question
.
Now
,
follow
some
examples
of
those
cases
which
concern
his
condition
.
In
which
cases
,
albeit
the
state
of
the
convert
,
be
not
at
the
first
brought
in
question
,
yet
his
conscience
may
be
deceived
,
and
miscarry
for
a
time
to
his
detriment
.
Of
which
cases
that
we
may
speak
the
more
clearly
,
some
considerations
must
be
premised
and
taken
along
with
us
.
1.
A
mans
sta●e
and
his
condition
sometime
are
taken
in
a
larger
sense
indifferently
for
the
same
thing
,
as
when
we
say
that
all
the
regenerat
are
in
a
blessed
state
or
good
condition
,
and
that
all
the
unregenerat
are
in
a
miserable
state
or
in
an
evil
condition
:
But
when
we
put
difference
betwixt
these
two
in
a
more
strict
sense
,
a
mans
state
is
that
relation
of
his
person
wherein
he
standeth
either
as
a
child
in
grace
,
or
as
a
child
of
wrath
.
In
which
sense
every
convert
is
said
to
be
in
the
state
of
grace
:
and
every
unregenerat
person
is
said
to
be
in
the
state
of
wrath
,
judicially
declared
such
in
Scripture
.
But
the
condition
of
a
man
is
his
present
morall
disposition
in
order
to
his
exercising
of
vertue
or
vice
,
better
or
worse
.
In
which
sense
the
renewed
man
,
or
true
convert
,
is
said
to
be
in
a
good
condition
,
when
he
is
going
about
the
duties
of
religion
and
righteousnesse
,
as
becometh
a
renewed
man
;
and
said
to
be
in
an
ill
condition
when
he
is
otherwayes
disposed
,
and
exercised
for
the
present
.
And
in
this
sense
an
unrenewed
man
,
is
said
to
be
in
a
better
or
worse
condition
for
the
present
,
in
comparison
with
other
unrenewed
men
,
or
with
himself
at
another
time
.
In
which
sense
,
Mark
,
12.
34.
Christ
speaking
to
the
Scribe
who
answered
him
in
all
things
discreetly
,
saith
,
thou
art
not
far
front
the
kingdom
of
heaven
.
The
condition
for
the
present
of
this
Scribe
,
was
better
then
his
fellows
,
and
better
then
his
own
at
another
time
,
and
yet
his
person
was
in
the
state
of
wrath
,
because
he
was
not
entered
in
the
state
of
grace
,
or
in
the
kingdom
of
heaven
,
howsoever
he
was
not
far
from
it
.
In
this
more
strict
sense
the
judicial
state
of
the
mans
person
is
fixed
so
long
as
the
judicial
sentence
of
the
Judge
(
binding
the
unconverted
to
the
curse
that
is
pronounced
in
the
Law
,
or
in
the
Gospel
lousing
the
converted
from
the
curse
)
doth
stand
.
But
the
morall
disposition
and
the
condition
of
the
man
,
whether
in
the
state
of
grace
or
nature
,
is
variable
and
changeable
to
the
better
or
worse
,
in
comparison
with
others
,
or
himself
at
another
time
.
Whence
it
is
,
that
one
and
the
same
person
may
be
in
a
better
or
worse
condition
,
his
state
remaining
the
same
,
to
wit
,
good
,
if
he
be
renewed
,
and
evil
if
he
be
still
in
nature
unrenewed
.
2.
But
here
we
are
about
the
condition
of
the
renewed
man
only
,
which
may
be
better
at
one
time
,
and
worse
at
another
time
,
as
his
disposition
and
ca●●age
,
in
order
to
the
duties
of
religion
and
righteousnesse
▪
falleth
out
to
be
better
or
worse
,
according
as
his
actions
and
behaviour
are
more
or
lesse
conform
to
the
revealed
will
of
God
,
and
as
his
conscience
doth
its
duty
more
or
lesse
commendably
.
Sometimes
his
conscience
upon
good
grounds
speaketh
good
to
him
,
while
he
studieth
to
walk
before
God
unto
all
well-pleasing
,
and
then
he
may
say
with
the
Psalmist
,
Ps.
26.
12.
My
foot
standeth
in
an
even
place
,
in
the
congregation
will
I
blesse
the
Lord
.
To
this
good
condition
we
need
not
say
much
,
because
there
is
no
present
disease
which
calleth
for
cure
of
this
case
.
Only
it
is
for
the
child
of
God
in
this
case
necessary
to
observe
dyet
and
exercise
to
maintain
his
good
condition
,
and
to
watch
over
his
heart
and
wayes
,
that
he
may
continue
and
go
on
therein
.
All
that
we
have
to
deal
with
,
is
the
ill
condition
of
the
true
convert
,
when
his
conscience
doth
deceive
him
,
or
doth
not
discharge
its
duty
:
for
,
in
this
case
only
remedy
and
cure
is
called
for
.
3.
As
that
condition
wherein
the
convert
is
best
pleased
with
himself
,
is
not
alwayes
the
best
;
So
neither
is
that
condition
wherewith
he
is
worst
pleased
,
alwayes
the
worst
:
But
that
is
the
best
condition
,
wherein
the
holy
Spirit
doth
most
bear
down
the
power
of
sin
,
and
advance
the
work
of
sanctification
of
the
man
;
and
that
condition
is
the
worst
,
wherein
sin
most
prevaileth
.
And
as
the
goodnesse
of
a
mans
condition
,
is
is
not
to
be
estimat
by
any
eventual
accident
,
but
by
its
own
nature
and
proper
effects
.
So
the
illnesse
of
a
mans
condition
,
is
not
to
be
estimat
by
any
eventual
accident
,
but
by
its
own
nature
and
proper
effects
,
as
God
in
the
Scripture
giveth
grounds
of
judgment
of
a
good
or
ill
condition
:
for
otherwayes
,
by
the
default
of
the
renewed
man
,
the
best
condition
may
degenerat
in
a
very
ill
condition
.
As
when
a
man
doth
abuse
divine
consolations
,
and
after
receiving
of
the
renewed
earnest
of
the
inheritance
,
from
the
holy
Spirit
,
groweth
carnally
secure
,
and
negligent
in
his
duties
,
or
when
after
some
grosse
pollution
of
himself
in
body
or
soul
,
having
grieved
the
holy
Spirit
,
he
doth
not
humble
himself
as
became
him
,
but
by
Sathans
suggestion
of
wicked
thoughts
against
God
and
his
former
work
in
him
,
doth
fall
in
suspicion
of
all
former
gracious
operations
of
the
holy
Spirit
in
him
,
and
mis-calleth
all
these
former
experiences
;
and
in
his
tentation
esteemeth
and
nameth
them
,
among
Sathans
delusions
,
or
else
at
least
suspecteth
and
feareth
they
shall
prove
no
better
then
such
.
On
the
other
hand
,
the
worst
conditions
of
the
renewed
man
,
by
the
wisdom
,
mercy
and
power
of
God
may
be
turned
to
advantage
in
order
to
Gods
glory
,
and
the
renewed
mans
salvation
,
as
the
experience
of
the
Psalmist
doth
shew
us
,
Psal.
116
,
3
,
4.
&c.
4.
An
evil
condition
is
so
called
,
either
,
1.
in
respect
of
the
evil
which
the
convert
not
only
feeleth
really
,
but
laments
it
seriously
;
or
,
2.
in
respect
of
the
converts
estimation
only
,
who
laments
his
good
condition
without
cause
;
or
,
3.
in
respect
of
a
reall
evil
,
which
the
convert
lamenteth
not
at
all
,
but
lyeth
under
it
securely
.
Of
the
first
sort
is
the
condition
of
the
convert
when
he
seeth
his
own
blindnesse
,
nakednesse
and
misery
,
the
hardnesse
of
his
own
heart
and
the
deceitfulnesse
of
it
,
and
doth
flye
for
remedy
thereof
to
Christ
the
true
Physician
,
to
cover
and
cure
all
his
diseases
.
This
condition
is
evil
only
in
respect
of
felt
evil
,
but
in
respect
of
the
converts
making
the
right
use
of
the
discovery
of
these
evils
,
and
flying
unto
Christ
for
relief
therefrom
;
it
is
a
good
condition
,
because
the
diseased
convert
carryeth
himself
well
and
wisely
in
this
exercise
.
Of
the
second
sort
is
the
converts
condition
,
when
his
faith
is
put
to
tryall
by
manifold
afflictions
and
tentations
,
and
he
conceives
himself
to
be
in
a
very
evil
condition
:
wherein
he
ought
not
to
afflict
himself
,
but
to
judge
this
condition
to
be
a
good
condition
,
according
to
the
Apostles
exhortation
,
Iam.
1.
2
,
3.
My
brethren
,
count
it
all
joy
,
when
ye
fall
in
divers
tentations
,
knowing
that
the
tryall
of
your
faith
worketh
patience
.
Of
the
third
sort
is
the
condition
of
the
convert
,
who
when
(
for
example
)
he
feels
himself
unapt
and
unable
to
pray
,
or
praise
or
discharge
any
duty
heartily
,
doth
not
trouble
himself
with
this
his
ill
case
,
but
either
layeth-by
the
doing
of
the
duty
,
or
doth
the
work
negligently
and
perfunctoriously
,
and
pleaseth
himself
in
so
doing
for
a
time
.
This
condition
is
evil
indeed
,
both
in
respect
of
his
spiritual
diseases
,
and
of
his
sinfull
slighting
the
duty
of
seeking
relief
thereof
.
5.
For
rectifying
the
judgment
of
the
conscience
in
any
or
all
of
those
conditions
,
first
,
let
difference
be
put
between
the
sinfull
diseases
and
distempers
of
our
spirit
(
which
are
evil
indeed
)
and
the
discovery
thereof
unto
us
,
which
is
a
benefit
in
it self
,
and
a
gift
of
eye-salve
bestowed
by
Christ
upon
us
,
and
the
right
use
of
that
discovery
by
flying
unto
Christ
,
which
is
yet
a
greater
blessing
,
even
the
work
of
God
drawing
us
to
the
Saviour
of
souls
the
remedy
of
every
evil
.
Secondly
,
let
difference
be
put
between
tentation
,
or
tryal
of
faith
,
and
yielding
to
tentation
under
affliction
.
The
observation
of
tentation
offered
to
make
us
depart
from
the
truth
in
tryal
,
is
a
matter
of
joy
,
but
yielding
is
a
sin
,
and
mater
of
sorrow
indeed
.
Thirdly
,
let
difference
be
put
between
grief
of
mind
,
or
heavinesse
in
affliction
,
and
anguish
of
conscience
for
sin
committed
:
For
,
a
man
may
have
a
grieved
mind
,
and
a
quiet
conscience
at
one
time
.
Fourthly
,
let
difference
be
put
between
our
sinfull
sicknesse
of
indisposition
to
spiritual
duties
,
for
which
we
should
be
humbled
,
and
Gods
dispensation
for
the
time
,
partly
chastiseing
us
with
a
lesse
and
more
sparing
measure
of
ability
for
these
duties
,
and
partly
teaching
us
thereby
to
make
better
use
of
Christs
offices
for
pardon
of
sin
,
for
helping
and
healing
our
infirmities
,
then
we
have
made
.
Fifthly
,
let
difference
be
put
between
Gods
part
and
Sathans
,
the
worlds
and
corrupt
natures
part
,
and
the
part
of
the
new
creature
.
Gods
part
is
ever
wise
,
holy
,
just
and
gracious
,
tending
to
bring
his
children
unto
a
good
and
better
condition
;
Sathan
,
the
worlds
and
the
flesh
or
corrupt
natures
part
,
is
to
procure
and
hold
on
,
and
make
worse
an
evil
condition
;
and
the
part
of
the
new
creature
,
is
variable
,
as
it
falls
forth
in
the
battel
against
the
flesh
,
which
lusts
against
the
spirit
,
and
it
against
the
flesh
,
so
that
neither
of
them
have
the
victory
alwayes
,
till
the
warfare
be
ended
▪
and
grace
be
crowned
with
glory
,
for
and
through
Jesus
Christ
our
Lord
:
These
differences
being
observed
the
conscience
may
discern
between
a
good
or
evil
condition
so
much
the
better
.
6.
One
and
the
same
convert
may
observe
in
himself
,
if
not
all
,
yet
the
vicissitude
of
the
most
notable
changes
of
a
spiritual
condition
,
as
may
be
seen
in
some
,
especially
of
his
Ministers
,
of
whose
exercises
he
is
to
make
use
for
the
consolation
of
his
afflicted
people
;
which
Ministers
may
say
with
the
Apostle
,
2
Cor.
1.
6.
Whether
we
be
afflicted
,
it
is
for
your
consolation
and
salvation
,
which
is
effectual
in
the
enduring
of
the
same
sufferings
,
which
we
also
suffer
;
or
,
whether
we
be
comforted
,
it
is
for
your
consolation
and
salvation
.
7.
Sundry
converts
may
be
diversely
disposed
and
exercised
about
the
same
evil
or
spiritual
disease
:
for
one
,
under
the
observation
of
his
evil
case
,
may
wrestle
against
it
,
and
not
call
his
own
blessed
state
in
question
;
another
,
under
the
same
disease
,
may
fall
in
question
and
doubt
,
whether
he
who
is
in
such
a
condition
,
may
be
a
true
convert
or
not
,
and
his
person
in
the
state
of
grace
or
not
;
yea
one
and
the
same
convert
,
in
the
beginning
of
his
ill
condition
,
while
he
first
entereth
in
conflict
with
his
evil
condition
,
may
for
a
time
look
upon
himself
as
a
true
convert
,
notwithstanding
of
his
present
ill
condition
;
but
afterward
when
he
findeth
his
evil
condition
to
remain
,
and
not
likely
to
be
removed
,
he
may
fall
in
doubt
about
the
state
of
his
person
,
whether
he
be
a
true
convert
or
not
.
In
which
case
let
him
make
use
as
is
said
in
the
former
Book
.
8.
The
variety
of
changes
of
the
conditions
of
the
true
convert
,
ariseth
from
the
variety
of
the
causes
thereof
.
As
for
example
,
1.
sometime
in
the
warfare
between
the
flesh
and
the
spirit
,
the
new
creature
prevaileth
,
sometime
corrupt
nature
:
and
both
of
them
prevail
sometime
more
,
sometime
lesse
,
whence
vicissitude
of
changes
of
condition
cannot
but
follow
.
2.
Sometime
Sathans
temptations
,
setting
on
in
his
assaults
more
or
lesse
furiously
,
or
more
or
lesse
subtilly
,
do
make
diversity
of
conditions
,
as
Sathan
is
more
or
lesse
wisely
resisted
.
3.
Sometime
the
Lord
hideth
his
countenance
from
his
child
more
or
lesse
,
sometime
in
adversity
,
sometime
in
outward
prosperity
,
as
his
wisdom
findeth
it
meet
for
the
welfare
of
his
beloved
children
.
9.
Sometime
the
conscience
doth
discern
an
evil
condition
,
and
doth
give
forth
a
right
sentence
about
it
.
In
which
case
,
let
use
be
made
of
the
ordinar
remedy
of
sin
and
misery
.
As
,
1.
let
the
afflicted
search
into
the
causes
which
have
procured
his
evil
condition
,
as
the
Lord
after
prayer
shall
furnish
light
.
2.
Let
him
acknowledge
his
sin
and
ill
deserving
,
and
the
Lords
holy
,
wise
and
righteous
dispensation
.
3.
Let
him
grow
in
humiliation
,
and
in
diffidence
of
his
own
wisdom
,
ability
and
righteousnesse
.
4.
Let
him
renew
the
exercise
of
his
faith
in
Christ
for
pardon
of
sin
,
for
mortifying
the
roots
of
it
,
and
for
letting
forth
his
helping
hand
for
ability
to
make
him
watch
over
his
own
heart
and
wayes
,
and
to
bring
forth
good
fruits
.
10.
When
the
converts
conscience
faileth
in
right
judging
of
its
own
ill
condition
,
1
,
it
either
taketh
an
ill
condition
to
be
good
,
(
and
in
this
case
it
is
silent
and
saith
nothing
,
but
lyeth
secure
and
well
pleased
without
cause
)
or
,
2.
it
judgeth
a
good
condition
to
be
altogether
bad
,
or
at
least
not
so
good
as
it
is
indeed
;
or
,
3.
it
doth
not
distinguish
a
good
or
ill
condition
simply
,
from
a
condition
partly
good
and
partly
evil
;
or
,
4.
it
stands
in
doubt
what
to
judge
of
the
mans
condition
,
being
uncertain
what
to
pronounce
of
it
till
light
dispell
the
mist
and
confusion
wherein
it
lyeth
for
the
time
.
Let
us
instance
some
cases
and
examples
in
every
one
of
these
four
kinds
.
CHAP.
II
Wherein
is
handled
,
the
case
of
such
as
are
fallen
from
their
first
love
,
and
are
well
pleased
in
this
case
.
The
first
rank
shall
be
of
some
cases
,
wherein
the
conscience
of
the
convert
is
deceived
,
by
judging
the
mans
evil
condition
to
be
good
enough
.
IT
cometh
to
passe
sundry
times
,
that
the
renewed
man
seemeth
both
to
himself
and
others
also
,
to
go
on
in
bringing
forth
external
fruits
of
new
obedience
,
when
in
the
mean
time
his
love
to
Christ
is
much
abated
and
cooled
toward
him
,
in
comparison
of
the
fervency
which
in
his
first
conversion
he
had
:
whence
it
cometh
to
passe
,
that
his
works
in
his
calling
are
discharged
without
that
eye
and
affection
toward
Christ
,
which
sometime
he
carried
toward
him
;
for
,
in
the
beginning
of
his
conversion
,
when
remission
of
sins
,
reconciliation
with
God
,
and
the
blessed
change
made
in
his
state
through
Christ
,
was
green
and
fresh
in
his
present
sense
,
how
dear
Christ
was
unto
him
,
cannot
be
expressed
;
but
this
fervor
oft-times
doth
cool
,
when
his
wonted
estimation
of
Christ
is
not
entertained
,
as
appeareth
in
the
Galatians
,
who
at
their
conversion
were
carried
with
such
a
measure
of
love
toward
Christ
,
that
if
it
had
been
possible
,
they
would
have
plucked
out
their
own
eyes
and
given
them
to
the
Apostle
Paul
for
Christs
cause
,
Gal.
4.
15.
and
yet
this
love
did
soon
cool
,
both
toward
Christ
and
the
Apostle
.
It
cometh
to
passe
also
oft-times
,
that
the
renewed
man
,
contenting
himself
with
the
seal
of
the
holy
Spirit
,
and
the
consolation
which
once
he
felt
,
resolveth
to
go
on
in
the
discharge
of
Christian
duties
in
his
calling
,
and
either
doth
not
observe
this
cooling
of
his
love
to
Christ
,
or
layeth
it
not
to
heart
,
but
pleaseth
himself
,
in
this
condition
,
as
sufficient
to
carry
a
converted
man
to
heaven
.
And
so
usually
three
faults
do
concur
in
this
sicknesse
.
The
first
is
a
notable
defection
from
aiming
at
the
measure
felt
in
his
first
love
at
his
conversion
:
for
we
speak
not
here
of
daily
distempers
which
the
convert
doth
mark
and
mourn
for
,
and
is
about
to
have
healed
by
bringing
his
wounds
unto
Christ
to
be
cured
in
the
exercise
of
faith
and
repentance
daily
.
The
second
is
the
not
observing
of
this
decay
of
love
,
or
the
mans
ignorance
of
his
duty
to
entertain
communion
with
Christ
in
the
sense
of
his
daily
sins
,
wants
and
wounds
;
for
the
removing
and
curing
whereof
,
Christ
is
to
be
loved
daily
no
lesse
then
at
the
man
his
first
conversion
.
The
third
is
,
the
mans
being
well
pleased
with
this
condition
so
long
as
his
conversation
is
blamelesse
,
whereof
we
have
an
instance
in
the
condition
of
the
Ephesians
,
Rev.
2.
whose
labour
in
the
work
of
the
Lord
,
zeal
against
hypocrits
,
patience
in
troubles
for
Christs
cause
is
commended
by
Christ
.
But
he
reproveth
them
,
first
,
because
they
had
left
their
first
love
,
and
did
not
only
come
short
of
the
measure
of
their
first
love
,
but
did
not
lay
to
heart
this
sin
,
did
not
repent
it
,
or
take
course
to
have
that
measure
recovered
;
thou
hast
left
,
or
laid
down
,
thy
first
love
,
that
is
,
1.
thou
hast
remitted
and
come
short
of
that
measure
of
love
which
formerly
thou
had
.
2.
Thou
hast
not
been
displeased
with
thy self
in
this
thy
defection
.
3.
Thou
hast
laid
aside
the
care
of
recovering
the
measure
of
thy
former
love
.
This
condition
is
very
dangerous
,
as
is
manifest
in
the
experience
of
the
Galatians
,
who
falling
from
their
first
love
,
did
cast
themselves
open
to
superstitions
and
errours
,
and
in
danger
to
be
cut
off
from
Christ
,
by
their
defection
from
the
faith
of
the
Gospel
once
received
.
The
reasons
for
which
we
say
this
defection
in
love
is
dangerous
,
are
three
;
the
first
is
this
,
the
greatest
measure
of
love
to
Christ
and
rejoycing
in
him
is
lesse
then
his
excellency
and
merit
at
our
hands
doth
deserve
.
If
therefore
we
shall
slide
from
our
duty
in
aiming
to
hold
up
this
measure
of
love
to
him
,
which
we
have
once
attained
and
cease
to
grow
therein
,
(
because
his
new
mercies
are
daily
letten
forth
upon
us
from
day
to
day
)
in
effect
,
we
judge
our
first
love
hath
been
too
too
vehement
,
and
so
Christ
is
lightly
esteemed
of
,
as
if
he
were
not
still
to
be
loved
withall
our
mind
,
heart
and
strength
.
The
next
reason
is
this
,
when
love
to
Christ
,
to
his
Ordinances
and
sanctified
ones
,
beginneth
to
relent
and
cool
,
incontinent
the
external
exercises
of
religion
and
righteousnesse
begin
to
fall
short
of
this
principle
of
love
,
and
to
go
on
more
and
more
slowly
,
and
so
peece
and
peece
to
decay
:
for
,
as
when
a
tree
is
smitten
in
the
root
,
it
may
retain
for
a
time
green
leaves
,
but
after
a
time
it
withers
,
and
neither
●eareth
ripe
fruits
nor
leaves
:
So
also
in
the
exercise
of
plety
and
righteousnesse
,
if
love
toward
God
our
Redeemer
,
and
delection
in
his
service
and
obedience
inwardly
be
diminished
,
it
may
readily
come
to
passe
,
that
the
very
outward
works
,
yea
and
the
profession
of
duties
due
to
Christ
,
be
taken
away
also
:
and
this
is
the
judgment
wherewith
Christ
doth
threaten
Ephesus
I
will
come
upon
thee
,
and
remove
thy
candlestick
out
of
his
place
,
except
thou
repent
,
Rev.
2.
5.
The
third
reason
is
,
because
Christ
,
who
is
altogether
lovely
and
love
it self
,
the
very
Son
of
the
Fathers
love
,
is
a
jealous
God
,
and
cannot
long
indure
not
to
be
met
with
love
from
them
to
whom
he
hath
manifested
his
love
.
Therefore
he
doth
make
hast
to
correct
this
slighting
of
his
love
,
and
to
manifest
his
wrath
against
these
that
lye
still
well
pleased
with
themselves
under
this
condition
,
I
will
come
unto
thee
quickly
(
saith
he
)
and
remove
thy
candlestick
,
Rev.
2.
5.
2.
That
the
conscience
of
the
true
convert
,
who
is
lying
in
this
condition
,
or
is
declining
from
his
former
measure
of
love
,
may
discharge
its
duty
more
easily
and
solidly
,
it
is
needfull
that
the
man
,
being
convinced
of
his
fault
,
first
consider
,
how
reasonable
it
is
that
he
should
return
to
his
first
love
,
or
formerly
felt
measure
of
it
:
for
,
the
forgivenesse
of
his
manifold
sins
,
wherein
he
lay
before
his
conversion
,
for
the
translating
of
him
from
darknesse
to
the
glorious
light
of
Christs
Kingdom
,
should
never
be
forgotten
;
the
proof
which
he
hath
gotten
by
his
conversion
,
that
Christ
hath
loved
him
and
given
himself
for
him
,
should
be
alwayes
called
to
minde
with
hearty
affection
;
the
great
need
of
Christ
wherein
he
standeth
for
renewed
pardon
of
sins
,
for
furnishing
him
with
his
Spirit
to
mortifie
the
deeds
of
the
flesh
,
and
to
bring
forth
more
ripe
and
abundant
fruits
of
new
obedience
,
should
bind
him
to
abide
and
grow
in
his
love
.
Secondly
,
let
him
consider
how
usefull
and
profitable
unto
us
,
is
fresh
,
green
and
growing
love
unto
him
;
for
,
love
to
him
,
makes
us
frequently
to
think
of
him
,
frequently
with
delight
to
speak
of
him
,
to
seek
after
more
and
more
near-communion
with
him
,
to
have
our
conversation
with
him
in
heaven
,
where
he
sits
at
the
right
hand
of
the
Father
,
and
to
live
in
heaven
,
where
our
love
is
,
more
then
where
we
sojourn
in
this
world
.
Love
makes
us
love
what
he
loveth
,
and
hate
what
he
hateth
;
love
sharpens
our
desires
after
God
in
Christ
,
kindles
and
inlarges
our
affection
toward
him
,
as
the
beginning
of
the
63.
Psalm
▪
doth
make
evident
.
And
if
the
Lord
shall
seem
to
with-draw
himself
▪
love
makes
the
true
convert
follow
hard
after
him
.
Ps.
63.
8.
Love
makes
●old
to
encounter
all
difficulties
and
troubles
which
may
meet
〈◊〉
in
the
course
of
following
after
him
;
much
water
cannot
quench
love
;
in
Gods
service
,
love
keeps
a
man
〈…〉
,
strong
and
stout
against
his
enemies
,
in
〈…〉
patient
▪
in
profession
sincere
,
in
pursuing
duties
〈…〉
all
conditions
submissive
,
and
after
evidencing
of
his
affection
with
the
Psalmist
,
(
Ps.
116.
12.
)
to
●ay
with
the
same
Psalmist
,
What
shall
I
render
to
the
Lord
for
all
his
benefits
toward
me
?
Ps.
116.
12.
Thirdly
,
〈…〉
convert
who
is
begun
to
cool
in
his
love
to
Christ
,
〈◊〉
to
remembrance
what
a
felicity
he
felt
when
he
entertained
love
to
Christ
,
when
the
loving
kindnesse
of
the
Lord
was
better
to
him
then
his
life
,
and
sin
was
more
formidable
then
death
,
when
Gods
Commandments
were
not
grievous
but
the
joy
of
his
heart
,
when
Gods
Word
seasoned
and
sanctified
his
bitterest
afflictions
.
Fourthly
,
let
him
consider
at
what
a
losse
he
is
of
many
spiritual
comforts
,
whereof
he
hath
deprived
himself
,
and
in
how
many
sins
(
of
omission
at
least
)
he
hath
fallen
,
since
his
declining
from
his
first
love
,
and
what
miseries
he
hath
drawn
upon
his
own
spirit
at
least
,
if
not
also
temporal
chastisements
joyned
therewith
:
and
after
comparison
of
his
condition
when
his
love
was
servent
,
with
his
present
condition
since
his
fall
from
his
sometime-measure
of
love
,
let
him
humble
himself
before
Christ
and
flye
in
unto
his
rich
grace
,
as
a
true
penitent
,
and
let
the
fear
of
wrath
,
in
case
he
set
not
himself
to
recover
what
he
hath
lost
,
hold
him
up
to
his
duty
;
for
,
this
is
the
remedy
which
Christ
himself
doth
prescribe
,
Rev.
2.
5.
7.
CHAP.
III.
Concerning
the
converts
sinfull
conniving
at
,
and
tolerating
of
,
the
errors
and
transgressions
of
others
.
THe
Law
of
love
toward
God
and
our
neighbour
,
layeth
a
tye
on
us
to
procure
and
promove
the
well-fare
and
good
of
all
men
,
according
to
our
place
and
power
,
and
to
hinder
the
provocation
of
God
and
sins
of
our
neighbour
,
according
to
our
place
and
power
.
And
to
this
end
,
the
Lord
hath
said
,
Levit.
19.
17.
Thou
shalt
not
hate
thy
brother
in
thine
heart
,
thou
shalt
in
any
wise
rebuke
thy
neighbour
,
and
not
suffer
sin
upon
him
.
●ains
answer
to
God
,
saying
,
Am
I
my
brothers
keeper●s
doth
not
beseem
the
child
of
God
:
and
yet
some
of
the
Lords
renewed
children
in
some
cases
,
do
seem
to
themselves
to
have
done
their
duty
sufficiently
,
if
they
for
themselves
professe
the
truth
,
and
do
in
their
own
personal
carriage
,
what
they
conceive
to
be
right
,
albeit
they
toleart
others
to
professe
,
teach
and
practise
what
is
false
and
dangerous
,
and
pernicious
to
themselves
and
others
.
This
fault
may
befall
not
only
Magistrates
and
Pastors
,
Parents
and
Masters
of
families
,
Children
and
Servants
,
but
also
be
found
in
all
and
every
one
,
who
do
defend
or
excuse
such
an
ungodly
and
dangerous
toleration
which
may
provoke
God
to
wrath
and
insnare
many
in
a
course
of
sin
.
The
pretences
,
excuses
and
deceits
whereby
men
delude
themselves
in
this
sin
,
are
the
same
which
the
Patrons
of
loose
and
licentious
toleration
of
every
error
in
religion
do
make
use
of
,
to
wit
,
that
mens
consciences
must
be
free
in
the
mater
of
religion
,
and
no
wayes
be
urged
to
use
all
means
which
may
give
them
right
information
,
and
restrain
their
expression
and
practice
which
may
infect
,
pervert
or
insnare
others
among
whom
they
live
:
for
,
say
they
,
Gods
people
must
be
a
willing
people
,
and
God
only
is
Lord
of
the
conscience
:
and
a
curbing
of
mens
profession
and
practice
,
serves
not
to
make
men
religious
,
but
hypocrits
also
,
and
such
like
other
pretences
;
but
no
excuse
of
this
sort
can
justly
hinder
any
,
who
is
in
any
place
of
authority
,
or
power
,
or
relation
,
to
be
active
or
concur
to
extinguish
the
incendiary
fire
which
may
devour
the
house
of
God
,
and
Kingdom
wherein
they
live
:
for
,
whosoever
have
power
over
others
,
and
do
not
put
forth
their
power
to
curb
and
represse
those
who
lay
a
stumbling
block
before
others
,
do
not
only
not
impede
the
growing
contagion
and
infection
of
the
body
wherein
they
live
,
but
also
in
effect
do
countenance
,
protect
and
promove
the
spreading
of
the
contagion
of
error
&
wickedness
which
they
do
tolerat
,
yea
and
private
persons
,
who
do
not
lament
the
sins
of
such
as
do
destroy
themselves
and
infect
others
,
and
do
not
mourn
for
the
sins
of
them
also
who
should
represse
the
contagion
,
do
make
themselves
accessory
to
these
spreading
evils
.
It
is
true
,
many
excuses
might
here
be
a●ledged
,
which
we
leave
to
those
who
have
answered
the
objections
of
ungodly
toleration
:
but
the
truth
is
,
the
fear
of
wordly
inconveniences
oft-times
doth
more
prevail
for
giving
way
to
licentious
toleration
,
then
the
fear
of
sin
and
wrath
of
God
doth
prevail
for
dischargeing
of
duty
.
This
was
the
sin
of
the
Church
of
Pergamus
,
which
did
not
take
order
with
,
and
represse
the
,
seducers
of
the
Lords
people
and
their
followers
within
their
jurisdiction
,
Rev.
2.
14
,
15.
I
have
a
few
things
against
thee
,
because
thou
hast
there
them
that
hold
the
doctrine
of
Balaam
,
who
taught
Balack
to
cast
a
stumbling
block
before
the
children
of
Israel
,
to
eat
things
sacrificed
to
idols
,
and
to
commit
fornication
.
So
hast
thou
also
them
that
hold
the
doctrine
of
the
Nicolaitans
;
which
thing
I
hate
.
This
was
the
sin
which
Christ
did
reprehend
in
the
Church
of
Thyatira
,
Rev.
2.
20.
I
have
a
few
things
against
thee
,
because
thou
sufferest
that
woman
Jesabel
,
which
calleth
her self
a
Prophetesse
,
to
teach
and
seduce
my
servants
to
commit
fornication
,
and
to
eat
things
sacrificed
to
idols
.
2.
For
remedy
against
this
evil
,
1.
let
us
verse
our selves
well
in
the
Law
of
the
Lord
revealed
in
holy
Scripture
,
that
we
may
know
well
what
are
the
duties
which
God
requireth
of
every
man
in
his
station
,
and
what
vices
he
forbids
,
lest
we
mistake
vertue
for
a
vice
,
or
vice
for
a
vertue
.
2.
Let
us
beware
of
rash
censuring
and
licentious
carping
at
mens
infirmities
,
as
the
Apostle
Iames
giveth
commandment
;
My
brethren
,
be
not
many
Masters
,
knowing
that
we
shall
receive
the
greater
condemnation
;
for
in
many
things
we
offend
all
.
3.
Let
us
earnestly
contend
for
the
faith
which
was
once
delivered
to
the
Saints
,
Iude
,
v.
3.
lest
seducers
draw
away
the
Lords
people
from
the
truth
of
Christ
.
4.
Let
every
one
consider
his
station
,
place
and
power
given
to
him
,
and
prudently
go
about
the
amending
of
other
mens
faults
and
his
own
also
:
for
otherwayes
,
a
good
duty
may
be
marred
in
a
mans
hand
by
imprudent
managing
thereof
.
5.
Let
a
man
resolve
to
meet
with
difficulties
in
curbing
false
doctrine
and
scandalous
practices
,
and
as
a
wise
Wariour
to
behave
himself
so
,
as
he
may
obtain
the
promises
which
Christ
hath
promised
to
the
victorious
,
Rev.
2.
17.
26
,
27.
For
,
it
is
much
better
to
displease
man
for
his
good
and
others
,
then
to
displease
Christ
,
and
make
our selves
partakers
of
other
mens
sin
and
judgment
,
and
the
true
convert
will
easily
make
the
choice
.
CHAP.
IV.
Concerning
the
case
of
the
true
convert
,
falling
asleep
in
carnal
security
under
guil●tnesse
of
fleshly
pollutions
,
and
dreaming
himself
to
be
in
no
ill
condition
.
SOmetime
the
flesh
so
far
prevaileth
against
the
renewed
work
of
the
spirit
in
converts
,
that
not
only
they
are
overtaken
in
a
fault
(
Gal.
6.
1.
)
but
also
are
,
as
it
were
,
taken
captive
and
led
away
for
a
time
by
the
lust●
of
the
flesh
,
and
nearby
recalled
unto
the
servitude
of
some
wicked
concupiscence
:
In
which
condition
,
it
is
possible
they
lye
sleeping
a
long
time
,
till
God
waken
them
out
of
their
deadly
lethargy
.
And
this
condition
,
alas
!
is
very
oft
to
be
found
to
the
dishonour
of
Christian
profession
,
in
these
that
have
begun
to
live
blamelesly
,
and
have
fallen
back
to
the
filthy
pudle
of
their
old
conversation
,
whereby
they
draw
upon
themselves
and
their
families
Gods
wrath
and
sad
●udgments
:
Of
this
disease
we
find
there
were
not
a
few
to
be
found
in
Corinth
,
2
Cor.
12.
20
,
21.
2.
The
causes
of
this
fearfull
condition
are
manyfold
,
and
cannot
easily
be
condescended
upon
:
for
,
many
defects
and
wicked
motions
of
the
heart
,
do
usually
concur
with
the
neglect
of
duty
,
and
commission
of
actual
sins
,
against
the
di●●ction
of
the
conscience
,
at
least
without
the
remorse
of
conscience
and
true
repentance
,
before
this
fearfull
condition
fix
it self
on
a
man
;
and
of
this
sinfull
sicknesse
,
there
are
sundry
degrees
.
The
first
is
,
when
the
worship
of
God
and
obedience
of
his
precepts
is
performed
perfunctoriously
,
as
when
the
confession
of
sin
,
is
without
sorrow
for
sin
or
remorse
of
sin
in
particulars
;
when
prayer
is
made
without
earnest
desire
,
to
obtain
the
request
;
when
deprecation
of
wrath
is
made
without
fear
of
danger
;
when
intercession
is
made
without
sympathy
and
brotherly
affection
;
when
thanksgiving
is
offered
without
estimation
of
the
benefit
received
;
when
singing
of
psalms
is
discharged
without
melody
and
harmony
of
the
heart
,
when
conference
of
holy
subjects
is
not
entertained
,
or
discharged
slightly
,
and
without
reverence
;
when
the
hearing
of
the
Word
is
without
attention
of
the
mind
;
when
the
reading
of
the
Scripture
is
followed
without
endeavour
to
profit
thereby
,
without
observation
of
the
will
and
providence
of
God
for
edification
;
when
the
profession
of
religion
is
without
zeal
and
fruits
suitable
as
occasion
doth
offer
:
whosoever
doth
rest
well
pleased
with
himself
in
this
case
,
he
is
overtaken
by
this
malady
.
The
second
degree
is
,
when
this
evil
goeth
further
on
,
and
doth
defile
the
outward
man
:
as
when
the
tongue
is
not
bridled
,
the
man
doth
not
take
heed
what
he
speaketh
,
but
le
ts
idle
speeches
,
profane
and
rotten
communication
fall
out
of
his
mouth
,
which
do
not
only
not
serve
unto
edification
,
but
serve
also
to
corrupt
the
hearer
.
And
he
that
pleases
himself
in
this
case
,
declares
his
religion
vain
in
so
far
,
Iam.
1.
26.
The
third
degree
is
,
when
this
evil
breaks
forth
in
grievous
scandalous
practices
,
as
in
the
open
profession
of
some
errour
,
in
making
or
fomenting
a
schisme
,
in
contention
,
emulation
,
envy
,
drunkennesse
,
laciviousnesse
,
fornication
,
or
such
like
:
for
here
,
dead
works
do
openly
appear
,
and
the
garment
of
Christian
profession
is
openly
defiled
.
This
seemeth
to
be
the
condition
of
many
in
the
Church
of
Sardis
,
in
whom
,
beside
the
profession
of
christian
Religion
,
little
spiritual
life
was
to
be
found
.
And
therefore
Christ
,
the
searcher
of
hearts
,
calleth
them
dead
or
ready
to
die
,
Rev.
3.
1
,
2.
Thou
hast
a
name
that
thou
art
living
,
but
thou
art
dead
,
or
in
a
deadly
condition
tending
to
death
certainly
to
follow
,
if
it
be
continued
in
,
from
which
condition
our
Lord
doth
except
some
,
who
had
not
defiled
their
garments
,
but
so
carryed
themselves
as
their
conversation
was
answerable
to
their
holy
profession
,
ver.
4
That
this
deadly
sicknesse
may
be
cured
,
1.
it
is
necessary
that
the
conscience
of
such
a
secure
sinner
,
be
wakened
both
by
others
and
by
himself
,
and
that
by
setting
his
sins
before
his
eyes
,
together
with
the
merit
thereof
,
and
the
wrath
of
God
kindled
against
him
,
and
destruction
at
hand
if
he
do
not
speedily
repent
him
.
2.
Heed
must
be
taken
of
Sathans
wiles
,
that
the
wakened
and
convicted
sinner
despair
not
;
for
in
this
case
there
is
no
small
danger
of
it
,
when
he
who
had
given
his
name
to
Christ
,
findeth
himself
to
be
in
Sathans
camp
and
service
,
and
wearing
the
badge
of
Sathan
in
giving
so
publick
scandal
to
the
people
of
God
.
3.
Whatsoever
spunk
of
faith
or
hope
,
or
repentance
,
or
desire
of
returning
unto
God
,
and
setting
himself
against
all
sin
hereafter
,
is
found
in
such
a
person
,
must
be
entertained
and
fostered
,
lest
that
little
sponk
be
extinguished
which
is
ready
to
dye
.
4.
Let
him
call
to
mind
the
Word
of
God
whereby
he
was
first
moved
to
turn
unto
God
,
add
to
consecrat
himself
to
the
service
of
Christ
,
and
let
him
compare
his
sometime
better
conversation
,
with
his
late
pollutions
,
that
he
may
be
ashamed
,
and
hast
himself
in
unto
nearer
fellowship
with
God
,
from
whom
he
hath
so
filthily
and
fearfully
made
defection
.
5.
Let
him
be
upon
his
guard
and
watch
over
his
heart
,
lest
he
be
overtaken
again
by
the
tentations
of
Sathan
,
his
own
corrupt
nature
,
and
the
intising
example
of
the
world
,
lest
he
perish
in
his
transgression
,
if
he
shall
again
provoke
the
Lord
.
6.
And
last
of
all
,
let
him
set
before
himself
the
ample
promises
which
Christ
hath
made
to
a
victorious
wrestler
of
this
kind
,
Rev.
3.
5.
He
that
overcometh
the
same
shall
be
cloathed
in
white
rayment
,
and
I
will
not
blot
out
his
name
out
of
the
book
of
life
,
&c.
CHAP.
V.
Concerning
the
converts
pleasing
himself
in
his
luke-warm
condition
.
IT
cometh
to
passe
sometimes
,
that
the
true
convert
,
being
as
he
conceiveth
sure
of
his
own
salvation
,
becometh
negligent
in
the
mater
of
his
sanctification
,
and
worshiping
of
God
in
the
spirit
,
and
turneth
himself
about
to
his
own
ease
and
following
of
what
he
thinketh
lawfull
:
for
,
because
he
conceiveth
he
hath
a
sure
grip
of
Christs
grace
,
and
of
the
gifts
&
benefits
flowing
from
him
,
so
as
he
needs
not
now
to
vex
himself
in
the
exercises
of
religion
as
sometime
he
did
when
he
was
not
sure
of
his
reconciliation
with
God
;
therefore
he
judgeth
it
sufficient
,
if
he
do
follow
the
exercises
of
religion
more
coursely
,
eshew
grosse
scandalous
out-breakings
,
do
some
works
of
almes
and
charity
,
as
he
hath
occasion
,
and
follow
the
works
of
his
calling
blamelesly
,
giving
the
rest
of
his
time
to
be
spent
in
worldly
cares
,
ease
of
his
flesh
and
lawfull
recreations
.
In
which
condition
he
pleaseth
himself
very
well
,
as
if
he
had
attained
the
way
of
Christian
felicity
both
in
soul
and
body
:
For
he
misseth
nothing
in
maters
spiritual
and
necessary
to
salvation
,
he
is
rich
and
hath
need
of
nothing
.
Whereupon
he
troubleth
not
himself
to
grow
in
sanctification
,
or
to
set
others
on
work
,
for
adding
one
vertue
to
another
,
if
they
trouble
not
the
peace
of
the
Church
,
or
do
not
disgrace
religion
by
a
scandalous
life
:
If
any
man
in
Christs
maters
,
will
be
more
earnest
then
his
neighbours
,
he
doth
not
find
fault
with
it
,
but
let
him
be
as
diligent
as
he
pleaseth
,
for
he
resolveth
not
to
oppose
any
man
in
Christs
service
,
nor
to
presse
any
man
to
mend
his
pace
in
Christs
way
,
and
to
say
the
mater
in
a
word
,
he
is
a
luke-warm
man
,
neither
a
reall
and
feckfull
friend
to
Christ
,
so
long
as
helyeth
in
this
condition
,
nor
yet
an
open
adversary
of
Christ
or
his
wayes
.
In
this
sicknesse
readily
do
they
fall
,
who
after
that
the
pains
of
their
new
birth
,
and
difficulties
in
their
reconciliation
are
past
,
do
imprudently
lay
hold
upon
their
liberation
from
the
terrours
of
the
law
,
and
dream
of
so
sweet
rest
in
their
conscience
flowing
from
the
Gospel
(
as
if
now
their
enemies
being
all
put
to
flight
,
and
their
bonds
wherewith
they
were
bound
,
were
all
loosed
,
broken
and
laid
aside
)
they
might
compose
themselves
to
security
and
sleep
,
when
indeed
they
should
stand
upon
their
watch
,
and
upon
their
guard
,
least
some
other
way
the
enemy
should
set
upon
them
,
and
catch
them
in
new
snares
and
straits
,
as
the
Apostle
doth
fore-warn
,
Ephes.
6.
13
,
14.
This
was
the
condition
wherein
some
converts
in
the
Church
of
Laodice●
,
Rev.
3.
15.
19.
were
fallen
:
for
albeit
we
do
not
think
,
that
all
these
who
are
charged
for
luke-warmnesse
,
were
regenerat
,
yet
we
cannot
judge
that
all
the
regenerat
and
true
converts
,
were
free
of
this
sicknesse
,
when
we
see
Christ
professing
his
love
to
the
luke-warm
,
and
out
of
love
directing
his
reproof
toward
them
,
whereby
he
doth
invite
them
to
repentance
,
and
to
return
to
that
sweet
communion
with
himself
,
which
they
did
not
follow
after
,
for
the
time
.
And
to
make
it
appear
,
that
true
converts
might
fall
in
this
luke-warmnesse
,
he
giveth
warning
to
all
that
have
ears
to
hear
,
to
hearken
unto
what
the
Spirit
doth
speak
unto
the
Churches
.
As
for
remedy
of
this
sicknesse
,
this
lethargy
is
hardly
cured
,
except
the
patient
be
first
casten
in
a
sever
(
as
it
were
)
by
the
wakening
of
his
conscience
.
To
this
end
let
the
luke-warm
consider
with
himself
,
how
the
Majesty
and
excellent
worth
of
Christ
hath
been
slighted
by
this
his
luke-warmnesse
,
wherein
he
hath
by
his
fleshly
security
made
no
account
of
the
spiritual
riches
of
Christ
,
who
hath
redeemed
his
own
from
sin
and
wrath
everlasting
,
that
they
may
with
full
ben●all
of
aff●●ction
serve
him
.
2.
Let
him
consider
how
intolerable
this
disposition
of
luke-warmnesse
is
unto
Christ
,
who
preferreth
the
open
hostility
of
aliens
,
to
the
luke-warm
condition
of
those
who
professe
for
him
,
and
hath
declared
he
will
not
comport
with
them
,
but
spew
them
out
of
his
mouth
,
except
they
shall
speedily
repent
.
3
,
Let
him
consider
how
many
and
sad
plagues
of
heart
he
lyeth
under
if
he
examine
himself
well
,
which
may
certifie
him
of
the
flame
of
Gods
wrath
ready
to
follow
on
the
smoak
of
begun
spiritual
plagues
.
4.
Let
him
be
speedily
humbled
before
the
Lord
for
his
vain
gloriation
of
self-perfections
,
and
supposed
need
of
nothing
,
when
indeed
he
is
blind
,
naked
and
miserable
.
5.
Let
him
lay
hold
on
Christs
love
and
care
of
him
in
calling
him
to
repentance
before
further
wrath
should
break
forth
,
and
take
the
offer
of
renewed
,
and
more
intimate
communion
with
him
,
and
injoying
these
precious
promises
,
laid
up
for
the
victorious
wrestler
against
this
sinfull
disposition
:
for
,
this
is
the
proper
remedy
which
the
great
Physician
prescribeth
for
healing
this
deadly
sicknesse
,
Rev.
3.
17
,
18.
CHAP.
VI.
Concerning
such
converts
as
lean
unto
the
props
of
carnal
confidence
and
please
themselves
in
this
condition
.
OFt-times
it
comes
to
passe
,
that
true
converts
,
while
they
conceive
that
they
trust
in
Christ
only
,
are
found
to
lean
too
much
on
their
own
worth
and
strength
,
and
graces
bestowed
on
them
.
In
which
condition
,
by
so
much
as
they
are
well
pleased
with
themselves
,
they
do
in
so
far
displease
God
,
and
do
provoke
him
to
jealousie
,
and
they
who
are
most
overtaken
with
this
sicknesse
are
most
senslesse
of
it
,
and
are
most
malcontent
,
that
any
man
should
suspect
them
,
to
be
in
an
evil
condition
;
yea
,
and
they
conceive
,
that
no
man
is
able
to
convince
them
of
self-confidence
,
and
here
they
lye
over
till
God
bring
them
to
tryall
,
wherein
their
mistake
is
made
clear
unto
them
.
Their
tryall
ordinarily
cometh
by
some
affliction
,
by
some
powerfull
tentation
,
and
by
some
degree
of
felt
de●ertion
:
for
,
this
sicknesse
,
as
it
is
contracted
by
prosperity
,
So
it
is
fostered
,
and
hid
by
prosperity
,
till
the
prop
of
their
carnal
confidence
be
shaken
by
unexpected
adversity
.
Of
which
purpose
,
that
we
may
speak
the
more
clearly
,
we
shall
point
forth
two
sorts
of
this
carnal
confidence
,
and
shall
shew
the
difference
of
those
two
sorts
,
by
the
difference
of
these
two
pillars
whereupon
carnall
confidence
is
upholden
.
The
one
is
the
common
benefits
,
which
God
doth
ordinarily
bestow
on
good
and
bad
,
renewed
and
unrenewed
persons
.
The
other
is
,
some
observable
measure
of
the
operations
and
fruits
of
the
holy
Spirit
.
As
for
confidence
in
the
common
benefits
of
God
,
sometimes
true
converts
fall
too
much
in
love
with
earthly
and
temporal
benefits
,
do
seek
too
much
after
them
,
embrace
them
greedily
when
they
obtain
them
,
rejoice
too
much
while
they
injoy
them
,
fear
too
much
to
loss
them
,
and
mean
time
do
not
perceive
the
excesse
of
their
affection
about
them
;
and
if
they
be
charged
as
in
any
measure
guilty
in
this
case
,
they
will
not
acknowledge
their
fault
,
but
go
about
to
purge
themselves
of
this
sort
of
failing
,
saying
,
we
know
our
duty
,
that
if
riches
increase
we
should
not
set
our
heart
thereon
,
that
we
should
not
love
too
much
our
own
children
,
parents
,
parties
,
friends
and
comfortable
relations
,
that
we
should
not
delight
too
much
in
prosperity
nor
glory
in
the
common
gifts
and
enduments
of
the
mind
,
wherein
ungoldy
men
may
excell
,
and
go
far
above
us
;
that
we
should
not
affect
too
much
the
favour
of
men
,
or
esteem
too
much
of
being
honoured
of
men
.
They
will
also
readily
confesse
,
that
they
are
not
far
from
the
danger
of
being
drunk
with
prosperity
,
and
falling
into
the
sleep
of
carnal
security
,
and
leaning
too
much
weight
on
this
weak
pillar
of
creature-confidence
:
But
for
time
by-past
they
are
ready
to
averr
,
they
have
been
very
cautious
,
lest
they
should
fall
in
this
fault
,
and
for
time
to
come
,
that
they
hope
to
watch
against
all
snares
of
this
sort
,
and
so
they
think
all
is
well
;
but
when
it
doth
please
God
in
his
wise
dispensation
to
change
their
outward
condition
,
and
to
turn
their
externall
prosperity
in
adversity
;
when
God
takes
away
the
comfortable
benefits
which
he
had
bestowed
on
them
,
and
brings
upon
them
some
sad
calamity
,
incontinent
they
are
in
the
dumps
,
and
sit
down
astonished
,
they
begin
to
call
Gods
love
in
question
whereof
they
boasted
before
.
Thus
their
faith
discovereth
its
weaknesse
,
and
the
mixture
of
carnal
confidence
with
their
faith
doth
clearly
appear
,
which
before
did
lurk
as
drosse
doth
in
the
gold
or
silver
before
it
be
purified
,
which
doth
give
the
masse
a
greater
bulk
without
greater
worth
or
price
.
This
infirmity
and
mistake
the
Psalmist
did
observe
in
himself
,
Psal.
30.
6
,
7.
In
my
prosperity
I
said
,
I
shall
never
be
moved
;
thou
didst
hide
thy
face
and
I
was
troubled
.
This
infirmity
of
the
convert
,
and
his
mistake
,
shall
be
yet
more
manifest
,
if
we
shall
compare
the
confidence
of
the
convert
in
the
promises
of
God
for
food
and
rayment
so
long
as
God
giveth
riches
,
with
their
confidence
when
their
means
do
fail
and
poverty
cometh
on
.
The
promises
of
God
remain
the
same
in
the
having
and
wanting
of
riches
,
but
there
is
a
great
ods
between
their
confidence
to
be
furnished
when
they
have
riches
and
their
confidence
when
means
do
fail
,
which
confidence
now
,
is
very
feeble
.
Wherefrom
doth
this
change
come
let
us
see
?
Certainly
it
cometh
from
the
removing
of
the
carnal
props
of
their
confidence
:
for
when
upon
the
failing
of
these
props
and
pillars
,
faith
in
the
promise
doth
stagger
,
it
is
a
sure
evidence
,
that
they
have
leaned
too
much
weight
on
the
means
,
who
mis-believe
when
the
means
do
fail
.
3.
For
curing
of
this
sort
of
carnal
confidence
,
and
leaning
too
much
on
temporal
benefits
,
let
the
convert
thus
mistaken
,
after
his
experience
felt
,
that
he
hath
been
carnally
confident
,
not
be
discouraged
,
as
if
his
confidence
,
which
he
seemed
to
have
placed
on
God
,
were
altogether
vain
,
and
in
no
degree
spiritual
:
but
let
him
,
first
,
be
humbled
before
God
,
and
submit
himself
to
the
Lords
rod
;
let
him
acknowledge
the
wisdom
,
justice
and
mercy
of
God
,
who
hath
removed
this
prop
of
carnal
confidence
,
and
reduced
him
from
going
astray
to
depend
more
on
God
then
he
hath
done
.
2.
Let
him
strengthen
his
faith
in
Christ
,
according
to
the
renor
of
the
covenant
of
Grace
,
and
that
so
much
the
more
as
he
finds
his
own
unrighteousnesse
,
in
following
and
relying
on
creature-comforts
to
have
been
great
.
3.
Let
him
set
his
affections
upon
things
spiritual
,
which
are
above
the
earth
,
and
to
be
found
in
Jesus
Christ
,
who
is
at
the
right
hand
of
the
Father
,
Col.
3.
1.
23.
and
to
loose
his
estimation
and
affection
from
these
things
that
are
on
earth
.
4.
Because
this
sicknesse
is
not
well
observed
,
except
in
the
time
of
adversity
,
let
the
afflicted
person
approv●
himself
in
the
point
of
sincerity
of
adherence
unto
God
,
by
his
trusting
in
God
now
,
when
he
wanteth
means
and
creature-comforts
,
as
Iob
did
,
who
in
this
condition
blessed
God
for
the
giving
of
the
benefits
,
and
blessed
God
at
the
removing
of
them
from
him
,
Iob.
1.
21.
For
,
by
so
doing
,
he
shall
learn
both
to
have
and
want
,
and
in
every
condition
to
be
content
,
as
the
Apostle
was
taught
,
Phil
,
4.
12.
and
this
is
for
the
first
sort
of
carnal
confidence
.
The
other
sort
of
carnal
confidence
,
is
that
which
too
much
leaneth
to
some
apparent
measure
of
the
operation
and
fruits
of
the
holy
Spirit
,
observed
by
the
convert
in
himself
:
and
this
sicknesse
may
be
taken
up
and
perceived
chiefly
by
comparison
of
the
converts
stronger
confidence
of
the
love
of
God
toward
him
,
so
long
as
he
can
find
evidenc●
signes
of
his
regeneration
,
and
work
of
the
holy
Spirit
〈◊〉
himself
,
with
●is
weaker
confidence
of
the
love
of
God
toward
him
under
the
cloud
of
descrtion
,
or
under
some
powerfull
temptation
,
when
these
evident
signes
of
his
conversion
are
darkened
,
or
do
not
appear
so
clearly
unto
himself
as
they
did
〈◊〉
.
In
which
case
,
his
confidence
is
greatly
weakned
,
and
his
faith
not
a
little
shaken
with
doubting
.
In
both
the
one
and
the
other
condition
,
the
c●venant
of
Grace
standeth
fixed
,
and
the
promises
of
the
Gospel
remain
the
same
,
and
the
convert
still
adhereth
to
the
covenant
and
claimeth
interest
in
Christ
,
more
or
lesse
confident
.
Whence
cometh
then
this
difference
between
his
former
confidence
which
was
strong
,
and
his
weaker
confidence
now
in
the
change
of
his
case
,
being
brought
low
?
Certainly
it
proceedeth
from
the
smiting
of
the
pillar
whereupon
his
former
confidence
was
too
much
fixed
:
for
,
whensoever
the
mist
is
cleared
up
,
and
he
findeth
the
livelynesse
of
the
work
of
grace
in
himself
,
his
confidence
convalesceth
,
and
returns
to
it
's
former
strength
,
as
it
seemeth
to
him
;
and
when
his
graces
are
darkened
,
he
falleth
in
a
languishing
weaknesse
of
faith
.
This
sicknesse
is
so
frequently
incident
to
the
Saints
,
that
few
shall
be
found
who
are
not
again
and
again
overtaken
in
it
:
for
,
how
few
are
they
who
are
not
much
more
confident
when
they
find
a
heart
freely
poured
forth
in
prayer
,
when
they
injoy
the
peace
of
God
in
their
heart
,
when
the
love
of
God
is
shed
abroad
in
their
heart
,
when
they
find
the
consolations
of
the
holy
Spirit
,
when
they
observe
the
●ruits
of
the
holy
Spirit
in
themselves
,
when
the
candle
of
the
Lord
shineth
in
their
soul
,
and
the
tokens
of
Gods
savour
toward
them
are
manifest
;
and
on
the
other
hand
,
when
they
find
their
spiritual
condition
changed
,
when
darknesse
falleth
on
their
spirit
,
when
they
find
themselves
unfit
for
worship
and
unable
to
do
service
,
but
most
of
all
,
when
they
perceive
tokens
of
fatherly
wrath
against
them
super-added
unto
the
foresaid
evils
;
in
this
case
,
who
is
he
,
that
beside
the
inevitable
perturbation
of
mind
incident
to
those
who
are
strongest
in
faith
,
doth
not
find
a
diminution
of
his
former
confidence
,
and
a
conflict
with
temptations
,
fears
,
doubts
and
difficulties
?
which
diminution
and
abating
of
his
confidence
in
his
tryals
and
inward
exercises
,
doth
evidently
prove
,
that
in
his
best
condition
he
hath
laid
too
much
weight
upon
on
the
mutable
disposition
of
his
soul
,
and
hath
not
so
stucken
to
the
Word
of
Gods
grace
through
Jesus
as
became
him
.
2.
That
this
sicknesse
may
be
the
more
easily
cleared
and
cured
,
it
is
expedient
to
answer
some
questions
,
which
being
discussed
,
may
inform
and
edifie
the
afflicted
.
Question
1.
THe
first
question
which
the
afflicted
may
propound
,
is
this
,
Seing
the
signes
of
Gods
favour
,
manifested
in
the
bestowing
and
continuing
of
common
benefits
and
gifts
outward
and
inward
,
do
certainly
serve
to
confirm
a
mans
faith
in
God
,
is
it
not
very
reasonable
to
say
,
that
the
signes
of
Gods
wrath
,
manifested
in
the
removing
of
those
benefits
,
do
certainly
serve
to
debilitat
and
weaken
a
mans
faith
?
Ans.
1.
Signs
of
Gods
favour
,
and
signs
of
Gods
wrath
,
are
not
inconsistent
,
because
God
can
carry
love
and
favour
to
a
man
,
and
be
angry
at
him
also
for
the
present
ill
disposition
wherein
he
is
;
for
,
love
and
fatherly
wrath
,
are
not
opposit
and
inconsistent
,
but
love
and
hatred
are
inconsistent
.
2.
Let
it
be
granted
,
that
any
signes
whatsoever
of
Gods
favour
,
may
be
made
use
of
by
the
convert
for
strengthening
of
his
faith
;
yet
it
must
not
be
granted
,
that
the
taking
away
of
those
signes
of
favour
,
should
be
made
use
of
for
weakening
of
a
mans
faith
:
For
,
many
things
may
encourage
a
man
to
do
his
duty
,
which
being
removed
,
must
not
discourage
him
,
or
justly
hinder
him
to
do
his
duty
.
3.
There
is
a
great
difference
between
the
man
,
who
never
found
any
other
sign
of
Gods
favour
beside
prosperity
in
common
benefits
,
and
the
man
who
,
beside
common
benefits
,
hath
felt
a
work
of
grace
upon
his
spirit
,
bringing
him
unto
the
sense
of
sin
,
and
chasing
him
to
Christ
,
and
making
him
to
take
on
his
yoke
.
The
first
sort
of
men
,
can
neither
from
the
having
nor
wanting
,
or
removal
of
common
benefits
,
conclude
eh
is
loved
or
hated
,
for
so
are
we
taught
,
Eccles.
9.
1
,
2
,
No
man
knoweth
either
love
or
hatred
by
all
that
is
before
him
,
all
things
come
alike
to
all
,
&c.
But
a
man
of
this
sort
hath
reason
to
judge
,
that
the
sending
on
him
adversity
,
and
wakening
of
him
out
of
a
fl●shly
and
deadly
security
,
doth
speak
more
of
Gods
favour
to
him
,
then
his
prosperity
did
.
And
this
other
sort
of
men
,
who
have
felt
a
work
of
special
grace
on
their
hearts
,
may
make
use
both
of
their
prosperity
and
adversity
for
confirmation
of
their
faith
.
4.
Put
case
that
a
convert
,
chased
unto
Christ
in
the
sense
of
his
sin
,
and
resolved
to
bear
Christs
yoke
upon
him
,
shall
find
common
benefits
taken
back
from
him
in
fatherly
wrath
;
yet
must
he
not
yield
to
the
weakening
of
his
faith
,
but
rather
yet
more
humble
himself
,
in
the
sense
of
his
sins
which
have
stirred
up
wrath
against
him
;
and
flye
in
to
Christ
,
and
lay
hold
more
closely
upon
his
grace
because
God
,
being
offended
,
is
not
pacified
nor
pleased
,
save
only
by
flying
in
t●
Jesus
Christ
.
Quest.
II.
Q.
But
what
will
you
say
unto
them
,
whose
confidence
is
weakened
whether
they
will
or
not
,
whensoever
they
apprehend
God
angry
against
them
,
and
especially
when
they
feel
that
God
,
being
provoked
justly
,
removeth
gifts
and
benefits
comfortable
from
them
?
Ans.
It
is
not
to
be
doubted
,
that
the
confidence
of
many
true
converts
is
shaken
and
weakened
in
this
case
:
but
the
question
is
,
what
shall
be
said
unto
them
?
We
answer
,
that
they
must
acknowledge
,
that
they
have
leaned
too
much
upon
these
carnal
props
,
the
failing
whereof
maketh
them
to
fall
.
2.
Let
them
be
humbled
yet
more
because
of
such
sins
as
have
provoked
God
to
change
his
dispensation
toward
them
,
3.
Let
them
lean
more
upon
the
only
rock
of
free
grace
in
Jesus
Christ
offered
in
the
Gospel
,
for
the
comfort
and
relief
of
all
those
,
who
,
in
the
sense
of
sin
and
unworthinesse
,
in
the
sense
of
their
ill
deserving
,
and
of
any
measure
of
apparent
fatherly
wrath
,
that
hereafter
,
however
it
fair
with
them
,
they
may
rely
upon
Jesus
Christ
,
who
is
the
only
foundation
to
build
our selves
upon
,
and
whose
grace
is
sufficient
to
help
and
uphold
them
,
who
have
their
recourse
unto
him
in
every
condition
,
whether
it
be
adversity
or
prosperity
.
Quest.
III.
Q.
ALbeit
common
benefits
are
not
sufficient
evidences
of
Gods
favour
,
yet
new
obedience
of
faith
and
fruits
of
the
spirit
,
are
sure
signes
of
Gods
special
favour
bestowed
only
on
the
Elect
:
Seing
then
,
as
these
signes
when
they
are
present
,
serve
much
for
the
strengthening
of
faith
,
so
also
when
they
are
amissing
,
have
as
great
force
of
reason
to
debilitat
faith
,
yea
seing
faith
without
fruits
is
dead
,
may
it
not
be
concluded
where
no
fruits
are
,
no
faith
is
?
Ans.
If
the
question
be
of
the
universal
want
of
all
fruits
of
faith
,
such
as
is
to
be
found
in
all
unrenewed
men
,
whose
fruit
cannot
be
good
so
long
as
the
tree
is
evil
,
whose
seeming
service
cannot
be
acceptable
,
so
long
as
they
remain
unreconciled
to
God
through
Christ
,
let
the
question
be
yielded
unto
.
But
we
are
speaking
of
the
true
convert
,
in
whom
there
is
a
missing
of
the
measure
of
formerly
felt
fruits
,
and
that
in
the
time
present
,
wherein
by
some
temptation
or
tryal
,
their
faith
is
sifted
and
winnowed
.
And
here
indeed
there
is
a
vast
difference
between
them
that
were
never
humbled
in
the
sense
of
their
sins
,
nor
led
for
relief
from
sin
and
misery
unto
Jesus
Christ
,
and
the
true
convert
,
who
hath
renounced
the
works
of
darknesse
,
and
hath
fled
unto
Christ
and
consecrated
himself
to
his
service
,
and
who
is
set
upon
a
new
course
of
life
,
hath
brought
forth
new
fruits
of
repentance
,
faith
,
love
and
hope
,
and
hath
felt
consolation
in
this
course
;
and
now
under
exercise
of
conscience
,
looketh
upon
himself
as
barren
ground
,
doth
lament
his
impotency
to
bring
forth
good
fruits
,
and
while
he
is
under
this
exercise
,
liveth
in
a
sad
condition
,
blamelesse
and
free
of
scandal-giving
:
great
ods
between
this
man
,
and
a
man
yet
in
nature
.
We
grant
in
the
unrenewed
man
,
who
is
a
stranger
to
the
life
of
grace
and
true
godlinesse
,
the
sentence
holds
,
No
fruits
no
faith
;
but
as
for
the
convert
,
who
hath
had
comfort
in
Christ
,
and
brought
forth
good
fruits
in
some
measure
,
he
must
not
reason
from
his
present
dead
condition
,
felt
and
lamented
barrennesse
,
to
the
denying
of
true
faith
in
Christ
,
or
to
the
weakening
of
his
saith
,
or
marring
his
confidence
further
,
then
to
acknowledge
he
hath
leaned
too
much
on
his
formerly
felt
fruits
,
and
hath
not
grounded
himself
wholly
on
Christ
,
and
the
rock
of
free
grace
in
him
,
but
may
and
should
maintain
his
faith
in
Christ
against
his
discouragment
,
that
he
may
be
inabled
to
bring
forth
more
ripe
and
aboundant
fruits
.
Quest.
IV.
Q.
BUt
what
shall
be
said
to
humbled
converts
,
who
looking
to
the
holy
Law
of
God
,
and
finding
no
fruits
,
such
as
should
be
,
do
passe
sentence
in
the
time
of
tentation
,
upon
all
their
works
,
as
unworthy
of
the
name
of
the
fruits
of
the
Spirit
,
and
then
do
dispute
against
their
own
faith
by
the
Apostles
words
,
Iam.
2.
20.
faith
without
works
,
is
dead
?
Ans.
If
the
conscience
do
pronounce
according
to
the
truth
as
the
mater
is
indeed
,
it
cannot
be
denied
but
faith
without
works
is
dead
;
and
God
is
greater
then
the
conscience
and
knoweth
all
things
:
But
when
the
conscience
is
misled
by
a
tentation
powerfully
pressed
in
by
Sathan
,
in
the
time
of
some
sad
affliction
,
and
appearance
of
Gods
displeasure
,
the
testimony
of
the
conscience
is
not
a
sufficient
proof
to
infer
so
hard
a
conclusion
:
for
,
it
cometh
to
passe
oft-times
,
that
the
convert
,
who
liveth
blamelesly
,
and
entertaineth
the
love
and
purpose
of
well-doing
in
his
heart
,
followeth
the
exercises
of
religion
constantly
,
is
not
negligent
in
his
calling
,
and
is
ready
upon
occasion
offered
to
let
forth
the
fruits
of
love
to
his
neighbour
,
for
all
this
sometimes
walketh
in
darknesse
,
and
under
desertion
,
seeth
no
light
,
as
Isaiah
,
50.
10.
In
this
case
it
may
be
,
he
set
all
his
works
at
nought
,
as
no
wayes
answerable
to
the
Lords
Law
.
I
see
nothing
(
saith
he
)
but
sin
in
me
,
I
see
no
fruit
of
true
faith
in
me
,
I
feel
no
operation
of
the
holy
Spirit
in
me
,
save
the
work
of
convincing
me
of
sin
and
unrighteousnesse
.
In
this
case
we
must
not
give
credit
to
the
afflicted
,
but
convince
him
rather
of
his
error
,
and
in
special
of
his
leaning
too
much
weight
on
his
works
before
this
sad
exercise
fell
upon
him
;
for
,
when
a
convert
maintaineth
his
faith
in
Christ
,
only
so
oft
,
and
so
long
as
he
findeth
in
himself
the
fruits
of
new
obedience
,
but
when
he
hath
new
experience
of
the
power
of
the
body
of
death
,
and
findeth
the
course
of
good
behaviour
,
and
bringing
forth
good
fruits
to
be
interrupted
in
himself
,
incontinent
he
resiles
from
his
confidence
,
such
a
man
certainly
giveth
evidence
,
that
he
hath
relyed
too
much
on
his
former
felt
righteousnesse
an
himself
:
for
he
doth
as
if
he
durst
not
for
sin
approach
unto
Christ
,
and
so
he
falleth
in
Peters
case
,
who
looking
on
his
own
sinfulnesse
and
the
brightnesse
of
Christs
Godhead
shining
in
a
recent
miracle
,
cryeth
out
,
Luke
,
5.
8.
depart
from
me
,
O
Lord
,
I
am
a
sinfull
man
:
for
,
Peter
in
this
case
did
forget
Christs
mediatory
office
,
and
that
he
stood
so
much
the
more
need
of
Christs
drawing
near
to
him
,
as
he
was
a
man
convinced
of
sinfulnesse
.
Another
answer
we
give
to
this
question
,
the
afflicted
person
must
not
think
,
that
he
wants
altogether
the
fruits
of
faith
,
albeit
he
find
them
to
be
short
of
the
perfection
which
the
Law
doth
require
,
albeit
he
find
not
the
fruits
whensoever
he
would
exact
them
,
albeit
he
find
them
not
in
that
measure
as
he
hath
found
them
before
:
For
as
trees
are
not
to
be
esteemed
dead
,
or
barren
,
which
bring
forth
fruits
in
due
season
,
albeit
they
bear
not
fruit
in
winter
,
So
faith
is
not
to
be
esteemed
dead
,
which
,
as
occasion
is
offered
,
bringeth
forth
the
fruit
,
at
one
time
,
of
mercy
,
at
another
time
,
of
justice
and
equity
,
at
another
time
,
the
evidence
of
zeal
,
at
another
time
,
of
love
,
and
other
vertues
,
albeit
when
occasion
or
opportunity
offereth
not
,
it
doth
not
exercise
such
and
such
vertues
:
yea
,
albeit
sometimes
when
occasion
calleth
for
the
evidencing
of
such
and
such
gracious
vertues
,
the
convert
be
somtime
found
in-laking
or
short
of
doing
duty
,
or
guilty
of
doing
contrary
to
duty
,
faith
must
not
be
counted
dead
for
all
that
:
Because
it
may
come
to
passe
,
that
faith
may
be
so
wounded
,
and
fall
sick
and
languish
,
and
fall
in
a
swound
,
that
it
cannot
bring
forth
fruits
till
it
be
recovered
of
its
sicknesse
,
as
we
may
see
in
Ionah
,
David
and
Peter
,
whose
faith
fainted
,
but
failed
not
altogether
:
It
is
true
,
they
suspected
they
were
cut
off
,
and
gone
when
they
were
in
hard
exercise
,
but
after
that
they
did
look
up
to
the
mercy
of
God
in
Christ
,
draw
near
unto
him
,
and
did
shew
themselves
alive
in
the
Lord
,
and
to
be
in
the
state
of
grace
.
Last
of
all
we
answer
,
that
the
regrate
of
the
humbled
soul
of
its
barrennesse
and
short-coming
of
bringing
forth
fruits
as
it
would
,
is
no
small
evidence
of
life
and
sense
in
the
inward
man
:
And
of
such
a
disposition
it
may
be
said
,
as
it
is
written
,
Cant.
2.
13.
The
figtree
putteth
forth
its
green
figs
,
and
the
vines
with
the
tender
grape
give
a
good
smell
:
For
he
that
is
fled
to
Christ
,
and
laments
his
barrennesse
,
is
a
lover
of
doing
good
works
,
and
of
bringing
forth
the
fruits
of
the
Gospel
.
Quest.
V.
Q.
BUt
how
can
a
man
maintain
his
faith
in
Christ
,
who
after
examination
findeth
no
evidence
at
all
of
his
conversion
,
and
that
all
his
former
life
hath
been
spent
in
the
unfruitfull
course
of
corrupt
nature
;
and
the
mater
is
so
indeed
,
he
hath
lived
after
the
course
of
this
world
,
a
stranger
to
the
life
of
God
and
grace
?
Ans.
Let
such
a
mans
examination
and
sentence
of
himself
stand
,
being
according
to
the
truth
:
but
this
sentence
of
himself
,
must
not
hinder
him
from
believing
in
Christ
or
from
flying
to
him
for
refuge
,
for
remission
of
sin
,
for
reconciliation
,
and
furniture
of
grace
to
bring
forth
better
fruits
then
he
hath
brought
forth
before
;
he
hath
proven
against
himself
,
that
in
time
bygone
he
hath
no●
been
a
regenerat
man
,
hath
not
been
a
believer
in
Christ
,
but
he
hath
not
cut
off
himself
from
flying
to
Christ
and
believing
in
him
for
time
to
come
:
for
,
he
must
put
di●ference
between
these
two
questions
,
whether
I
have
been
of
the
number
of
sincere
believers
in
Christ
heretofore
?
and
whether
I
must
now
●lye
to
Christ
for
time
to
come
,
that
I
may
be
found
herea●ter
,
and
henceforth
a
true
convert
believing
in
Christ
?
His
former
want
of
good
fruits
altogether
,
doth
prove
him
not
to
have
been
a
believer
in
Christ
for
time
by-past
,
which
is
the
first
question
;
and
the
same
want
of
all
good
fruits
heretofore
,
doth
answer
the
other
question
for
his
present
duty
,
and
in
time
to
come
,
to
wit
,
that
now
except
he
will
perish
,
he
must
flye
to
Christ
and
believe
in
him
.
In
proving
of
this
assertion
,
that
I
have
heretofore
for
such
a
space
of
time
been
a
true
convert
,
I
must
bring
forth
the
evidence
of
my
faith
by
my
works
,
as
the
Apostle
Iames
appointeth
,
shew
me
thy
faith
by
thy
works
,
and
I
will
shew
thee
my
faith
by
my
works
.
But
in
proving
this
other
assertion
,
to
wit
,
I
must
now
flye
to
Christ
while
the
offer
is
made
to
me
of
reconciliation
,
left
I
perish
;
it
will
suffice
to
produce
,
first
,
my
want
of
good
fruits
,
and
next
the
commandment
of
the
Gospel
,
charging
me
to
flye
to
Christ
for
refuge
in
time
,
le●t
I
perish
:
And
so
a
man
must
maintain
the
way
of
believing
in
Christ
Jesus
for
time
to
come
,
whether
he
find
he
hath
been
a
〈◊〉
or
a
barren
branch
in
time
by-gone
,
or
not
.
Quest.
VI.
Q.
SEing
the
Apostle
(
2
Pet.
1.
10.
)
commands
us
to
make
our
calling
and
election
sure
by
well-doing
how
can
it
be
called
carnal
confidence
which
in
part
doth
lean
upon
good
works
?
For
,
seing
assurance
and
certainty
of
our
effectual
calling
is
not
attained
unto
,
but
by
reasoning
from
our
good
works
,
that
we
are
called
effectually
,
and
are
elected
,
how
do
not
our
works
support
the
assurance
of
faith
concerning
our
calling
and
election
,
and
so
may
be
leaned
unto
?
Ans.
A
man
may
make
use
of
his
good
works
for
confirmation
of
his
faith
,
and
yet
not
lean
his
confidence
upon
his
works
,
but
upon
the
grace
of
God
,
who
hath
called
him
of
his
free
grace
,
and
made
him
imbrace
the
offer
of
his
free
grace
,
and
given
unto
him
both
to
will
and
to
do
of
his
free
grace
,
and
made
him
to
be
Gods
workman-ship
,
created
of
Gods
free
grace
unto
good
works
,
wherein
he
hath
made
him
to
walk
.
Thus
grace
is
by
Gods
word
and
working
cleared
up
to
the
believer
to
rest
upon
,
without
laying
too
much
weight
upon
the
mans
work
:
but
if
a
man
lay
hold
on
Christ
and
his
free
grace
,
only
then
,
when
he
observeth
in
himself
such
and
such
fruits
of
faith
,
and
looseth
or
slacketh
his
grips
of
Christ
when
he
feels
deadnesse
and
indisposition
to
good
works
,
justly
we
may
call
this
a
carnal
confidence
in
his
works
:
for
when
he
ought
,
with
Paul
,
Rom.
7.
24
,
25.
so
much
the
more
to
flye
in
to
Christ
and
his
righteousnesse
,
as
he
findeth
the
body
of
death
powerfull
in
him
,
and
in-born
sin
strong
to
hinder
his
obedience
,
he
doth
contrary
wayes
abate
of
his
confidence
,
languish
and
decay
in
his
faith
,
and
look
like
a
departer
from
Christ
,
we
must
say
,
he
putteth
carnal
confidence
in
his
own
works
.
Quest.
VII
.
Q.
BUt
seing
it
is
impossible
to
perswade
me
of
the
truth
and
sincerity
of
saving
faith
in
me
,
except
I
do
observe
in
me
,
and
can
bring
forth
my
good
works
to
prove
the
reality
of
faith
in
me
;
how
is
it
possible
that
I
should
not
lean
weight
on
my
good
works
,
seing
the
proof
of
my
faith
is
by
my
works
,
which
proof
if
I
have
not
,
I
am
at
a
stand
,
I
cannot
prove
my self
to
have
been
a
true
believer
in
Christ
,
I
cannot
perswade
my self
that
I
have
been
and
am
a
true
believer
in
Christ
?
Ans.
1.
The
observation
of
the
fruits
of
faith
in
me
is
not
the
only
proof
of
my
believing
in
Christ
;
for
,
the
very
act
of
imbracing
the
offer
of
reconciliation
made
to
me
in
the
Gospel
,
and
flying
unto
Christ
for
a
refuge
,
when
I
am
chased
by
the
Law
,
by
the
conscience
,
and
felt
wrath
pursuing
me
for
sin
,
may
be
clear
to
me
by
its
own
light
and
scriptural
evidence
,
albeit
(
it
being
possibly
the
very
instant
of
my
conversion
)
I
cannot
produce
any
fruits
or
evidences
of
my
conversion
past
;
or
else
what
shall
be
said
of
malefactors
on
the
scaffold
presently
to
be
put
to
death
,
and
possibly
not
wakened
in
conscience
before
,
not
fled
to
Christ
before
?
What
shall
be
said
of
sick
persons
near
unto
death
,
who
being
self-condemned
,
do
betake
themselves
in
their
last
agony
unto
the
grace
of
God
in
Christ
offered
to
self-condemned
sinners
in
the
Gospel
?
2.
I
must
put
difference
between
a
reason
to
prove
that
I
have
believed
,
and
a
reason
why
I
may
and
must
now
believe
.
The
reason
to
prove
that
I
have
believed
,
is
from
the
effect
to
prove
the
cause
thereof
,
to
wit
,
faith
to
be
in
me
:
but
the
reason
why
I
may
now
,
and
must
believe
,
is
from
the
cause
to
infer
the
effect
that
should
be
in
me
:
the
cause
of
believing
in
Christ
,
is
Gods
command
to
self-condemned
sinners
;
which
command
I
must
now
obey
left
I
perish
,
and
so
if
I
find
fruits
,
I
prove
I
have
believed
,
because
I
feel
the
love
of
God
shed
abroad
in
my
heart
,
and
that
I
love
God
who
hath
freely
loved
me
;
and
here
I
reason
from
the
effect
,
to
prove
that
the
cause
of
this
fruit
,
to
wit
,
sa●ing
faith
,
hath
preceeded
and
is
gone
before
.
Again
I
prove
that
I
should
believe
,
because
the
offer
of
the
Gospel
and
of
free
grace
in
Christs
,
made
to
all
self-condemned
persons
,
renouncing
confidence
in
their
own
worth
or
works
,
is
made
to
me
,
with
a
command
to
believe
in
the
Son
of
God
,
Christ
Jesus
;
for
which
cause
,
I
may
and
ought
to
cast
my self
upon
his
grace
,
who
justifieth
the
ungodly
,
flying
to
him
,
without
the
works
of
the
Law
.
3.
I
must
put
difference
between
my
having
fruits
of
faith
in
me
,
and
my
observing
and
finding
these
fruits
in
me
:
for
,
a
true
convert
may
have
both
faith
and
fruits
;
and
for
the
time
,
being
under
tryal
and
temptation
,
may
be
so
darkened
,
that
he
can
see
nothing
in
himself
but
sin
,
and
apparent
wrath
pursuing
him
for
sin
,
as
may
be
seen
in
Ionah
in
the
belly
of
the
fish
,
Ionah
2.
4.
and
,
David
,
Ps.
51
9
,
10.
4.
I
must
put
difference
between
my
perswasion
,
that
I
have
been
and
am
a
true
convert
and
a
sincere
believer
,
and
my
perswasion
,
that
I
have
right
,
reason
and
good
warrand
to
believe
in
Christ
in
my
lowest
condition
:
howsoever
then
I
find
my self
emptied
of
all
signes
of
saving
grace
in
me
for
the
time
,
yet
my
perswasion
,
that
I
should
in
this
sad
condition
flye
to
Christ
and
believe
in
him
,
doth
serve
to
make
me
consent
heartily
unto
the
offer
of
the
covenant
of
grace
in
Christ
,
doth
serve
to
make
way
for
my
justification
,
and
looseth
all
doubts
and
objections
of
Sathan
tempting
me
to
mis-believe
,
and
to
run
away
from
Christ
and
the
offered
mercy
in
him
.
5.
And
last
of
all
,
I
must
put
difference
between
making
use
of
good
fruits
brought
forth
by
me
,
for
confirmation
of
my
faith
,
and
my
putting
confidence
in
,
or
laying
weight
on
,
these
good
fruits
:
for
,
many
true
converts
do
here
fail
,
and
do
not
mark
the
mistakes
;
for
when
they
find
love
to
God
and
his
Saints
,
with
fear
and
holy
reverence
,
and
such
other
like
signes
of
grace
in
their
hearts
,
and
outward
fruits
thereof
in
their
life
,
then
they
do
believe
in
Christ
and
rejoice
in
him
:
but
when
at
another
time
,
they
find
hardnesse
of
heart
,
profanity
and
perversenesse
of
a
wicked
nature
in
themselves
,
they
are
like
to
quite
their
interest
in
the
covenant
of
Grace
,
and
to
stand
aloof
from
Christ
like
strangers
,
when
they
should
most
be
humbled
and
creep
in
to
him
for
remission
of
sin
,
a●d
hiding
of
their
nakednesse
by
his
imputed
righteousnesse
.
And
what
is
this
in
effect
else
,
then
in
the
first
place
to
lean
on
their
works
and
holy
disposition
,
as
if
there
were
merit
in
them
,
and
then
after
in
the
next
place
to
believe
in
Christ
who
hath
furnished
them
those
fruits
?
whereas
they
should
,
in
the
sense
of
their
sin
and
unworthinesse
,
first
,
flye
to
Christ
,
and
firmly
adhere
to
him
by
faith
,
that
out
of
his
fulnesse
they
may
receive
grace
for
grace
,
according
as
we
are
taught
to
do
by
Christ
himself
,
Ioh.
15.
5.
He
that
abideth
in
me
,
and
l
in
him
,
the
same
bringeth
forth
much
fruit
;
for
without
me
,
you
can
do
nothing
.
CHAP.
VII
.
Concerning
the
case
of
the
convert
in
some
point
of
doctrine
deluded
,
and
pleasing
himself
in
this
condition
.
TO
speak
of
delusion
and
bewitching
in
the
general
,
requireth
a
large
Treatise
.
It
shall
suffice
our
purpose
to
speak
of
it
,
as
it
hath
place
in
the
point
of
doctrine
and
practice
erroneous
:
Which
we
describe
thus
,
Delusion
is
a
powerfull
operation
of
a
lying
Spirit
,
whereby
he
obtrudes
to
men
some
noysome
error
in
doctrine
or
practise
contrary
to
true
doctrine
,
fairded
over
with
sophistical
deceits
,
and
doth
perswade
inconsiderate
souls
effectually
to
receive
the
error
for
truth
,
and
to
defend
and
spread
it
in
their
rash
zeal
:
For
explication
of
which
description
,
we
say
,
1.
delusion
is
a
powerfull
operation
of
a
lying
Spirit
,
wherein
Sathan
in
Gods
judgment
is
permitted
to
put
forth
his
power
in
lying
effectually
.
Therefore
in
all
his
effectuall
delusions
,
there
is
a
concurring
righteous
judgment
of
God
in
loosing
reins
to
the
rempter
,
that
by
delusion
,
one
sin
in
one
degree
,
may
be
punished
by
a
following
sin
in
a
higher
degree
.
No
wonder
therefore
that
a
lying
Spirit
do
work
more
effectually
when
he
is
not
restrained
by
the
powerfull
hand
of
God
.
2.
We
say
,
that
delusion
is
in
some
dangerous
error
tending
to
the
damage
of
the
Church
,
and
hazard
of
souls
.
And
this
we
say
not
,
as
if
we
did
think
,
that
any
sin
doth
not
draw
with
it
,
the
merit
of
death
(
for
the
wages
of
every
sin
is
death
)
but
because
Sathan
is
not
so
busie
,
to
spred
and
foment
such
errors
,
as
are
lesse
perillous
,
as
he
is
active
in
such
errors
which
do
most
tend
to
pester
the
Church
and
divert
the
professors
of
religion
from
the
path
way
of
saving
doctrine
.
And
to
this
purpose
he
essayes
all
means
,
that
he
may
obscure
and
darken
the
truth
,
and
devise
and
spread
abroad
the
most
pernicious
errors
.
Mean
time
he
is
not
idle
in
sowing
and
spreading
lesser
errors
,
that
he
may
stir
up
contention
and
jangling
in
the
Church
,
whereby
precious
time
,
which
should
be
spent
for
mutual
edification
,
may
be
idly
wasted
in
needlesse
disputes
,
and
mens
minds
may
be
prepared
to
receive
grosser
errors
.
Thirdly
,
we
put
some
difference
between
errors
in
doctrine
and
errors
in
practice
,
albeit
there
cannot
be
one
error
in
practice
,
whether
it
be
in
the
external
worship
or
government
of
the
Church
,
or
in
outward
conversation
,
which
being
stiffly
maintained
,
hath
not
some
error
of
judgment
and
doctrine
joyned
with
it
,
or
else
it
should
not
be
contrary
to
sound
doctrine
;
yet
there
may
be
an
error
in
doctrine
and
judgment
of
the
mind
,
when
in
the
outward
practice
the
error
may
lye
hid
,
and
men
of
contrary
judgment
may
consent
and
agree
in
the
same
practice
.
Fourthly
,
we
presuppose
the
errors
,
whereof
we
are
speaking
,
to
be
coloured
and
covered
with
fair
pretenses
,
and
to
be
found
deceitfull
sophistry
:
For
otherwayes
a
disciple
of
Christ
could
not
be
easily
insnared
,
if
the
error
were
seen
in
its
own
colours
,
if
it
were
demonstrat
unto
him
with
sound
reason
to
be
contrary
to
sound
doctrine
and
pernicious
to
the
welfare
of
the
Church
,
and
to
mens
souls
.
For
in
this
case
,
every
ingenuous
and
honest
mind
,
would
keep
off
from
the
error
as
from
a
deep
pit
:
But
Sathan
setteth
forth
the
error
,
as
if
it
were
no
error
but
most
consonant
to
wholsome
doctrine
,
and
profitable
for
mens
souls
and
the
Churches
good
.
And
by
plansible
pretenses
,
sets
out
the
error
so
as
it
may
seem
lovely
and
worthy
to
befended
,
and
spred
abroad
by
all
means
.
Fifthly
,
in
this
delusion
we
are
speaking
of
,
we
presuppose
,
that
in
the
person
deluded
there
is
a
perswasion
(
stronger
then
any
probation
which
he
hath
)
can
support
:
For
there
the
efficacie
of
error
doth
specially
appear
,
when
the
lying
Spirit
,
by
probable
conjectures
,
appearance
of
advantage
and
sophistical
disputation
,
doth
perswade
the
deluded
soul
,
that
the
error
is
as
sure
as
if
by
divine
oracle
it
were
revealed
and
declared
to
be
a
truth
.
How
this
can
be
,
and
how
Sathan
worketh
this
perswasion
,
it
is
not
to
our
purpose
to
make
inquiry
:
For
,
lying
Spirits
have
their
own
way
,
unknown
to
us
,
whereby
they
insinuat
and
suggest
their
errors
unto
men
.
It
may
suffice
us
,
that
the
Scripture
hath
taught
us
that
Sathan
can
form
objections
against
our
faith
,
Ephes.
6.
10
,
11
,
12.
and
throw
them
at
us
as
fiery
darts
,
and
work
strong
perswasions
in
unstable
or
ignorant
souls
.
Such
was
the
perswasion
of
the
Galatians
,
which
the
Apostle
avoucheth
to
have
been
procured
not
by
God
who
had
called
them
,
Gal
,
5.
8.
Sixthly
,
we
presuppose
in
a
powerfull
delusion
a
bastard
and
misled
zeal
,
making
the
deluded
man
ardently
to
defend
and
promove
the
error
which
he
hath
embraced
:
For
,
this
is
Sathans
main
endeavour
,
when
he
hath
leavened
with
error
one
or
moe
in
a
Church
,
to
make
all
the
use
of
them
he
can
to
leaven
the
Church
with
the
same
error
.
And
to
the
intent
this
mater
may
be
the
more
usefully
spoken
of
,
three
questions
must
be
answered
so
briefly
as
may
be
.
The
first
question
is
,
whether
such
a
powerfull
delusion
may
befall
a
true
convert
?
We
answer
it
is
possible
,
and
experience
proveth
it
:
that
it
is
possible
,
we
learn
from
the
Apostles
fear
,
2
Cor.
11.
3.
I
fear
least
by
any
means
as
the
serpent
beguiled
Eve
through
his
subtility
,
So
your
minds
should
be
corrupted
from
the
simplicity
which
is
in
Christ
,
He
was
feared
also
for
the
Colossians
,
lest
they
should
be
deluded
,
Col.
2.
4.
This
I
say
,
lest
any
man
beguile
you
with
intising
words
.
And
ver.
8.
Beware
lest
any
man
spoil
you
through
philosophy
and
vain
deceit
,
after
the
traditions
of
men
,
after
the
rudiments
of
the
world
,
and
not
after
Christ
Wherein
it
is
clear
,
that
this
sort
of
delusion
may
befall
the
Saints
.
Now
that
it
hath
indeed
and
in
experience
befallen
some
true
converts
,
it
is
evident
by
what
Christ
saith
to
the
Church
of
Thyatira
,
Rev.
2.
20.
I
have
a
few
things
against
thee
,
because
thou
sufferest
that
woman
Jezabel
,
which
calleth
her self
a
prophetesse
to
teach
and
to
seduce
my
servants
to
commit
fornication
and
to
eat
things
sacrificed
to
Idols
.
And
the
Apostle
shews
the
mater
evidently
to
have
befallen
the
Galatians
,
Gal.
3.
1.
O
follish
,
or
mad
Galatians
,
who
hath
be
witched
you
,
that
you
should
not
obey
the
truth
▪
Secondly
,
that
this
delusion
drew
deep
,
and
was
very
dangerous
,
appeare
,
Gal.
1.
6.
I
marvel
that
you
are
so
soon
turned
from
him
that
called
you
into
the
grace
of
Christ
unto
another
Gospel
.
And
,
Gal.
5.
2.
they
were
in
danger
to
lose
all
benefit
by
Christ
;
and
,
ver.
4.
in
danger
and
on
the
way
to
fall
from
grace
.
Thirdly
,
the
Galatians
did
erre
both
in
doctrine
and
practice
;
in
doctrine
,
because
they
sought
to
be
justified
by
the
works
of
the
Law
,
Gal
,
5.
4.
In
practice
they
erred
,
Gal.
4.
10
,
11.
ye
observe
dayes
aud
moneths
,
and
times
and
years
,
I
am
afraid
of
you
,
lest
I
have
bestowed
upon
you
labour
in
vain
.
Fourthly
,
their
error
was
fairded
with
the
pretense
of
the
truth
,
which
made
them
greedily
embrace
the
error
:
for
,
Gal.
4.
9
,
they
turned
themselves
back
to
Mosaical
rites
and
ceremonies
now
abolished
under
the
pretense
of
sometime
commanded
duties
.
And
,
ver.
21.
they
desired
to
be
under
the
Law
,
and
so
run
themselves
under
the
curse
.
Fifthly
,
their
error
was
not
by
a
light
opinion
held
by
them
,
but
by
a
full
perswasion
,
wrought
in
them
,
not
by
Christ
,
but
by
a
lying
spirit
,
Gal.
5.
8.
Sixthly
,
this
bastard
,
and
unhallowed
zeal
was
evidenced
both
in
the
seducing
teachers
,
and
in
the
misled
Galatians
,
Gal.
4.
17.
They
zealously
affect
you
,
but
not
well
:
yea
they
would
exclude
you
that
you
might
affect
them
,
that
is
,
draw
you
away
from
the
society
of
Christ
and
his
true
Apostles
,
that
you
might
be
their
affectionat
disciples
.
And
as
for
the
Galatians
,
deluded
by
Sathan
,
by
their
means
,
they
turned
their
ardent
affection
toward
the
Apostle
almost
in
hatred
against
him
,
Gal.
4.
15
,
16.
Am
I
become
your
enemy
because
I
tell
you
the
truth
?
Hence
it
is
clear
,
that
true
converts
are
subject
to
this
evil
,
and
ready
to
fall
in
it
except
they
watch
carefully
,
and
earnestly
deal
with
God
to
keep
them
from
deceivers
:
for
,
many
young
converts
are
like
lambs
and
sheep
,
very
simple
,
and
being
lately
turned
unto
the
course
of
holinesse
,
they
are
easily
taken
with
every
appearance
of
piety
,
whereof
if
they
do
apprehend
any
seeming
signs
in
seducers
,
they
suspect
no
guile
in
wolves
clad
with
sheeps
skins
,
wherethrough
they
are
overtaken
unawares
,
and
moved
to
separat
from
the
society
of
the
Saints
by
the
fleshly
authors
of
division
,
who
by
good
words
and
fair
speeches
deceive
the
hearts
of
the
simple
,
Rom.
16.
17
,
18.
Quest.
2.
As
for
the
second
question
what
are
the
effects
and
marks
of
such
a
delusion
?
We
answer
,
there
is
a
delusion
active
wherein
Sathan
and
his
seducing
instruments
do
set
themselves
on
work
to
delude
,
and
there
is
a
passive
delusion
in
the
party
deluded
by
Sathan
and
his
instruments
.
The
effects
of
the
deluding
or
lying
spirit
,
and
the
marks
of
delusion
in
the
party
deluded
do
concur
;
for
,
the
effects
of
Sathans
powerfull
delusion
do
appear
in
the
party
deluded
as
signs
and
evidences
of
the
effectual
delusion
:
These
effects
and
signs
albeit
they
be
many
,
we
shall
content
our selves
to
specifie
some
of
them
.
The
first
and
chief
effect
and
sign
of
delusion
,
is
,
the
rejecting
of
a
point
of
true
doctrine
,
and
the
avouching
of
a
false
error
contrary
thereto
.
This
we
call
the
first
and
principal
sign
,
or
mark
of
delusion
;
because
except
this
sign
be
found
,
other
signs
albeit
they
point
forth
a
perilous
condition
,
yet
without
this
effect
and
sign
be
joyned
,
they
do
not
prove
delusion
in
the
strict
sense
wherein
we
take
it
here
.
This
sign
the
Apostle
doth
point
at
in
the
Galatians
,
Gal.
3.
1.
O
foolish
Galatians
!
who
hath
bewitched
you
,
that
you
should
not
obey
the
truth
?
where
he
challengeth
them
for
rejecting
the
truth
and
obedience
unto
it
.
The
second
effect
and
mark
of
delusion
,
is
a
bastard
perswasion
whereby
the
person
deluded
layeth
hold
on
a
most
false
error
,
as
if
it
were
a
most
solid
truth
,
and
without
hink
or
doubt
rests
upon
it
,
as
if
it
were
a
divine
truth
:
This
sort
of
perswasion
we
call
a
bastard
and
illegitimat
perswasion
,
1.
because
it
is
not
wrought
by
the
Spirit
of
Christ
:
for
which
cause
the
Apostle
makes
the
Galatians
perswasion
not
to
be
right
and
legitimat
,
Gal.
5.
8.
Secondly
,
because
this
perswasion
neither
leans
upon
upon
Gods
Word
rightly
understood
,
nor
upon
any
firm
reason
deduced
reasonably
from
the
Scripture
.
Thirdly
,
because
this
perswasion
of
the
deluded
that
his
tenet
is
true
,
is
stronger
then
his
perswasion
of
many
articles
of
his
faith
,
for
which
he
hath
clear
Scripture
;
and
yet
this
perswasion
of
the
deluded
is
not
so
strong
when
it
cometh
to
tryal
,
as
weak
faith
well
grounded
is
,
which
when
the
force
of
tentation
and
persecution
cometh
,
is
more
able
to
bear
out
,
then
the
deluded
mans
perswasion
wherein
he
glorieth
.
Upon
which
ground
,
the
Apostle
doth
not
doubt
but
the
Galatians
,
beign
true
converts
,
shall
renounce
this
false
perswasion
,
and
return
to
the
truth
which
they
had
forsaken
.
Last
of
all
,
we
call
this
a
bastard
perswasion
,
because
it
draweth
its
original
and
strength
,
not
from
clearnesse
of
Gods
revealed
truth
,
but
from
the
agreement
which
the
error
hath
with
some
carnal
affection
,
whereunto
this
error
doth
service
,
for
which
respect
,
carnal
and
corrupt
reason
is
easily
drawn
to
maintain
it
pertinaciously
.
The
third
effect
and
sign
of
delusion
,
is
,
the
causing
division
and
schisme
in
the
visible
Church
needlesly
;
and
this
effect
doth
readily
follow
on
the
former
two
:
for
where
error
in
doctrine
,
and
in
the
rule
of
practice
,
getteth
up
the
head
,
it
falleth
out
inevitably
,
that
the
defenders
of
the
truth
and
spreaders
of
the
error
,
shall
fall
in
contention
and
division
.
In
which
case
,
the
Apostle
doth
exhort
the
Romans
,
howsoever
they
should
pity
the
misled
multitude
,
yet
carefully
to
mark
the
causers
of
the
division
,
Rom.
16.
17.
I
beseech
you
brethren
,
mark
them
which
cause
division
and
offences
,
contrary
to
the
doctrine
which
ye
have
learned
,
and
avoid
them
;
which
presupposeth
they
deserve
excommunication
if
they
be
obstinat
.
The
fourth
effect
and
sign
of
delusion
,
is
foolishnesse
or
a
sort
of
madnesse
,
which
appeareth
partly
in
the
inconsiderat
embracing
of
the
error
,
and
partly
in
the
defending
and
promoving
of
it
:
for
,
if
the
error
in
it self
be
considered
,
it
is
a
falshood
and
deceit
;
or
if
we
look
to
the
hasty
receiving
of
it
,
when
no
sound
proof
can
be
had
of
it
,
it
is
foolishnesse
;
or
if
we
consider
the
damage
which
followeth
the
defending
and
spreading
of
it
,
which
the
party
deluded
did
not
fore-see
and
guard
against
,
it
is
a
madnesse
,
and
cannot
but
be
so
:
for
,
a
false
doctrine
,
albeit
at
first
it
may
carry
the
appearance
of
piety
and
prudence
,
yet
when
it
is
compared
with
Scripture
and
rule
of
right
reason
led
by
Scripture
,
it
is
found
nothing
but
vanity
,
falshood
,
cosening
and
deceit
,
as
the
Apostle
doth
insinuat
concerning
the
errors
which
in
his
time
were
sprouting
forth
in
the
Church
,
Col.
2.
23.
which
things
have
a
shew
indeed
of
wisdom
in
wil-worship
and
humility
,
and
neglecting
of
the
body
,
not
in
any
honour
,
to
the
satisfying
of
the
flesh
,
that
is
,
they
are
not
worthy
of
any
estimation
,
for
they
serve
only
to
satisfie
fleshly
corruption
of
nature
,
as
he
observeth
in
the
authors
of
Angel-worshiping
,
of
whom
he
averreth
,
that
they
intrude
themselves
into
those
things
which
they
have
not
seen
,
vainly
puft
up
by
their
fleshly
mind
,
Col.
2.
18.
And
he
calleth
the
Galatians
foolish
,
or
mad
,
for
their
embracing
of
the
error
,
Gal.
3.
1.
and
for
hasty
embracing
of
it
,
Gal.
1.
6.
I
marvel
that
you
are
so
soon
removed
from
him
that
called
you
into
the
grace
of
Christ
,
unto
another
Gospel
:
for
there
are
many
who
after
much
time
spent
,
and
pains
taken
,
upon
them
by
faithfull
Pastors
,
do
not
come
up
to
the
understanding
of
the
heads
of
the
doctrine
held
forth
in
the
Catechise
,
and
proofs
given
thereof
by
Scripture
,
and
yet
will
very
readily
imbrace
an
error
,
and
seem
to
themselves
so
well
to
understand
it
,
and
to
be
able
to
argue
for
defence
of
it
;
whose
folly
and
madnesse
may
be
seen
in
this
,
that
they
do
not
consider
the
bitter
fruits
of
their
error
;
to
make
a
schisme
in
the
Church
they
think
nothing
of
it
;
to
rent
the
body
of
Christ
they
care
not
for
it
:
and
for
this
very
cause
,
the
Apostle
reproveth
the
Corinthians
▪
that
falling
in
contest
and
contention
among
themselves
about
the
excellency
of
their
teachers
,
they
rent
the
Church
,
the
body
of
Christ
,
did
despise
his
dominion
and
government
,
and
gave
his
glory
unto
men
,
and
did
not
regard
the
lamentable
consequences
of
the
schisme
;
no
not
when
they
were
admonished
and
rebuked
by
the
wiser
sort
of
their
brethren
,
1
Cor.
1.
11.
and
,
2
Cor.
10.
2.
The
fifth
effect
and
sign
of
delusion
,
is
the
pride
of
the
deluded
,
and
vain
gloriation
in
their
error
:
for
,
the
Corinthians
gloried
in
men
,
and
made
it
a
matter
of
praise
to
themselves
to
have
such
and
such
men
heads
of
their
schisme
,
1
Cor.
3.
21.
and
upon
this
ground
did
despise
and
contemn
one
another
.
And
the
Apostle
giveth
this
mark
of
Schismaticks
and
Sectaries
,
2
Tim.
3.
2.
Men
(
saith
he
)
shall
be
lovers
of
their
own
selves
,
covetous
,
boasters
,
proud
,
&c.
and
the
followers
of
the
false
Prophetesse
Iezebel
,
did
despise
the
Orthodox
as
ignorant
dolts
,
uncapable
of
the
high
mysteries
and
spiritualities
of
the
Gospel
,
which
indeed
were
nothing
but
the
deep●
of
Sathans
delusions
,
Rev.
2.
24.
The
sixth
effect
or
sign
of
delusion
,
is
rash
,
preposterous
and
bastard
zeal
:
This
the
Apostle
did
mark
in
the
mis-believing
Jews
,
Rom.
10.
2.
They
have
a
zeal
of
God
,
but
not
according
to
knowledge
,
saith
he
.
This
preposterous
and
rash
zeal
is
far
more
firy
and
hot
then
true
zeal
in
the
godly
:
for
,
the
error
for
which
the
deluded
do
strive
,
is
the
native
brood
of
corrupt
nature
;
and
therefore
it
hath
corrupt
reason
and
affection
stout
for
it
,
and
no
wonder
that
corrupt
nature
be
strong
to
defend
and
advance
its
own
birth
.
But
true
zeal
is
much
more
moderate
;
partly
,
because
it
is
carried
on
with
knowledge
and
prudence
,
doth
fear
to
offend
God
by
yielding
to
passions
,
and
hath
to
strive
against
corrupt
nature
which
cloggeth
and
hindereth
every
grace
in
the
convert
,
and
this
amongst
the
rest
.
2.
This
preposterous
and
bastard
zeal
,
doth
render
the
deluded
person
too
pertinacious
in
the
defence
of
the
error
wherewith
he
is
overtaken
,
that
rather
then
he
will
quite
his
error
,
he
will
imbrace
another
error
to
maintain
the
former
error
for
which
he
doth
contend
.
And
this
cometh
to
passe
,
partly
,
by
a
sort
of
necessity
,
and
partly
,
by
corrupt
willfulnesse
.
Partly
of
necessity
,
I
say
,
because
one
absurd
error
being
received
,
draweth
after
it
many
other
errors
:
for
,
it
is
impossible
to
defend
one
error
in
religion
,
but
by
broaching
and
maintaining
moe
errors
.
I
say
partly
,
by
corrupt
willfulnesse
,
because
when
the
deluded
person
findeth
himself
in
dispute
intangled
,
so
as
he
must
either
renounce
the
error
which
he
hath
imbraced
,
or
receive
and
maintain
another
error
which
followeth
thereon
,
he
chooseth
rather
to
imbrace
the
error
which
followeth
upon
his
first
error
,
wherein
he
was
first
insnared
.
3.
Holy
zeal
loveth
every
truth
,
yea
loveth
other
points
of
truth
,
as
much
as
it
loveth
that
particular
doctrine
of
truth
which
discovers
the
error
;
neither
will
it
suffer
a
believer
,
for
the
defence
of
any
point
of
doctrine
,
to
passe
from
another
truth
;
but
preposterous
and
bastard
zeal
is
contrair
:
for
,
if
many
points
of
truth
come
in
comparison
and
competition
with
the
error
which
the
deluded
man
hath
drunken
in
,
he
will
mis-regard
them
all
rather
then
forsake
his
error
,
albeit
he
professe
other
truths
to
be
more
precious
and
necessar
then
his
erroneous
tenet
.
A
proof
of
this
we
have
in
the
Pharisees
,
who
made
the
great
things
of
the
Law
of
none
effect
,
for
upholding
of
their
own
traditions
,
Mat.
15.
6.
And
the
same
power
of
delusion
may
be
seen
among
Papists
,
who
will
not
so
hotly
pursue
or
punish
so
severely
the
breach
of
Gods
commandments
,
as
they
do
pursue
and
punish
the
neglect
of
superstitious
ceremonies
.
4.
Preposterous
and
bastard
zeal
,
is
very
busie
to
spread
and
propagat
an
error
,
by
all
means
,
venting
false
doctrine
,
And
such
mens
speeches
do
spread
as
a
gangren
,
2
Tim.
2.
17.
and
a
little
leaven
of
this
kind
is
ready
to
leaven
the
whole
lump
,
Gal.
5.
9.
In
which
case
Christ
advertised
and
exhorted
his
disciples
to
beware
of
the
leaven
of
the
Pharisees
,
whereby
they
were
about
to
leaven
the
whole
Church
.
And
this
furious
zeal
,
as
experience
hath
taught
,
doth
spare
no
pains
or
labour
to
draw
on
moe
and
moe
to
the
profession
of
the
zealots
errors
,
as
may
be
observed
in
Pharisees
who
compassed
sea
and
land
to
make
proselyts
,
Math.
23.
15.
5.
This
bastard
zeal
of
deluded
persons
,
carrieth
them
to
have
respect
unto
,
and
estimation
of
,
them
that
embrace
their
error
,
and
to
seek
respect
and
estimation
from
them
who
are
overtaken
with
their
error
.
This
was
evident
in
the
schisme
of
the
Corinthians
,
of
whom
some
did
choose
to
be
called
such
mens
disciples
,
other
some
did
choose
to
be
called
the
disciples
of
another
man
,
and
all
did
glory
in
their
leaders
,
1
Cor.
3.
5.
21.
And
on
the
other
hand
,
the
heads
of
the
schisme
did
glory
in
the
multitude
and
excellency
as
they
conceived
of
their
disciples
.
This
the
Apostle
observed
in
the
seducers
of
the
Galatians
,
and
in
them
that
were
seduced
by
them
,
Gal.
4.
17.
They
zealously
affect
you
but
not
well
,
yea
they
would
exclude
you
(
from
communion
with
God
&
us
his
Apostles
)
that
you
might
affect
them
.
6.
This
bastard
zeal
of
the
deluded
,
doth
drive
them
to
disdain
and
contemn
all
them
who
oppugn
their
error
,
yea
and
to
hate
them
,
as
experience
did
shew
among
the
Corinthians
:
for
so
soon
as
schismes
did
arise
in
Corinth
,
dissentions
also
did
arise
,
1
Cor.
3.
3.
and
2
Cor.
12.
20.
and
of
this
●vil
the
Apostle
doth
complain
,
Gal.
4.
16.
Am
I
become
your
enemy
,
because
I
tell
you
the
truth
?
And
this
much
may
serve
for
our
purpose
concerning
the
effect
and
signs
of
delusion
.
Quest.
3.
The
third
question
is
,
what
are
the
causes
of
delusion
?
For
answer
,
the
causes
are
many
and
various
;
for
some
causes
are
principal
causes
,
some
subservient
,
some
meritorious
causes
,
and
some
promoveing
and
helping
forward
of
this
evil
:
And
which
causes
and
instruments
,
God
doth
so
over-rule
in
his
justice
,
power
and
wisdom
,
that
he
turneth
all
to
his
own
glory
,
and
welfare
of
his
Church
:
This
we
learn
from
the
Apostle
,
1
Tim.
4.
1
,
2.
Now
(
saith
he
)
the
Spirit
speaketh
expresly
,
that
in
the
latter
times
some
shall
depart
from
the
faith
,
giving
head
to
seducing
spirits
,
and
doctrines
of
devils
,
speaking
lies
in
hypocrisie
,
having
their
conscience
seared
with
an
hot
iron
,
forbidding
to
marry
,
and
to
abstain
from
meats
which
God
hath
created
to
be
received
,
&c.
Where
,
first
,
he
foretells
,
that
there
shall
be
a
departing
from
the
doctrine
of
the
Apostles
,
whereof
he
giveth
an
instance
of
that
which
might
seem
furthest
from
suspicion
of
delusion
,
to
wit
,
a
putting
of
a
religious
restraint
upon
the
use
of
things
lawfull
in
themselves
,
as
marriage
and
meats
.
The
authors
of
this
delusion
,
1.
he
points
forth
to
be
lying
spirits
,
and
men
seduced
by
a
lying
spirit
.
2.
The
way
of
seduction
he
foretells
,
shall
be
by
lyes
spoken
in
grosse
hypocrisie
.
3.
Left
any
should
wonder
how
this
could
come
to
passe
,
that
any
man
against
his
conscience
should
dare
to
speak
lyes
,
he
points
at
the
cause
procuring
,
to
wit
,
the
stupidity
and
senslessenesse
of
the
conscience
,
they
have
their
conscience
seared
with
a
hot
iron
.
And
,
2
Cor.
11.
14
,
15.
speaking
of
deluded
seducers
of
the
people
,
Such
are
false
apostles
(
saith
he
)
deceitfull
workers
,
transforming
themselves
into
the
Apostles
of
Christ
.
And
no
marvel
,
for
Sathan
himself
is
transformed
into
an
Angel
of
light
.
Where
among
sundry
wayes
of
deceiving
,
he
points
forth
one
of
Sathans
stratagemes
,
to
tempt
men
to
make
a
shew
of
piety
and
counterfeit
appearance
of
holy
zeal
,
and
to
pretend
the
authority
of
God
,
to
delude
the
simple
.
By
which
delusion
,
whosoever
are
insuared
they
are
ready
to
put
on
the
same
coat
;
for
,
being
deceived
,
they
deceive
others
,
pretending
Scripture
,
that
they
may
fight
against
Scripture
;
and
pretending
holinesse
and
piety
,
that
they
may
hinder
in
others
the
true
exercise
of
holinesse
.
As
to
the
causes
of
ready
embracing
of
errors
,
1.
there
is
propension
aboundant
in
the
natural
corruption
of
the
heart
to
lay
hold
on
any
error
offered
,
Ier.
17.
9.
The
heart
is
deceitfull
above
all
things
,
and
desperatly
wicked
,
who
can
know
it
?
Another
cause
is
pointed
forth
by
Christ
,
Mat.
22.
29.
You
erre
,
not
knowing
the
Scriptures
,
nor
the
power
of
God
.
A
third
cause
is
the
want
of
mortification
;
for
the
Apostle
doth
reckon
heresies
and
schismes
among
the
works
of
the
flesh
;
and
in
particular
,
1
Tim.
6.
10.
The
love
of
money
is
the
root
of
all
evil
,
which
while
some
have
coveted
after
,
they
have
erred
from
the
faith
.
And
concerning
the
instruments
of
delusion
and
division
in
the
Church
,
the
sentence
of
the
holy
Spirit
doth
stand
sure
:
for
he
knoweth
the
evils
of
the
heart
perfectly
,
Rom.
16.
18.
They
that
are
such
,
serve
〈◊〉
our
Lord
Iesus
Christ
,
but
their
own
belly
;
and
by
good
●ords
and
fair
speeches
,
they
deceive
the
hearts
of
the
simple
.
Of
such
men
Iude
speaketh
,
ver.
20.
These
are
murmu●rs
,
complainers
,
walking
after
their
own
lusts
,
&c.
As
for
passive
delusion
in
seduced
people
,
the
Apostle
prophesieth
,
2
Tim.
4.
3
,
4.
The
time
will
come
when
they
will
not
endure
sound
doctrine
,
but
after
their
own
lusts
●all
they
heap
to
themselves
teachers
,
having
itching
ears
;
and
they
shall
turn
away
their
ears
from
the
truth
,
and
shall
〈◊〉
turned
unto
fables
.
In
which
words
he
holdeth
forth
the
meritorious
and
adjuvant
causes
of
passive
delusion
,
their
lusts
,
their
turning
away
from
sound
doctrine
,
their
itching
ears
,
and
desire
to
hear
flatterers
,
who
by
false
doctrine
may
foster
them
in
their
lusts
,
and
making
choyce
of
such
men
to
be
their
Pastors
.
From
this
sort
of
teachers
Christ
fore-warneth
his
disciples
to
keep
off
,
Mat.
17.
15.
Beware
of
false
prophets
which
come
to
〈◊〉
in
sheeps
cloathing
,
but
inwardly
they
are
ravening
●olves
,
ye
shall
know
them
by
their
fruits
.
Their
outward
behaviour
and
conversation
will
not
decipher
them
,
for
they
will
seem
innocent
and
harmlesse
lambs
,
but
their
doctrine
which
is
the
fruits
of
their
teaching
and
the
proper
work
of
the
ministery
,
shall
find
them
out
:
But
the
meritorious
cause
of
this
giving
men
over
to
be
deluded
,
is
plainly
set
down
,
2
Thess.
2
,
10
,
11.
Because
they
received
not
the
love
of
the
truth
,
that
they
might
be
saved
,
for
this
cause
God
shall
send
them
strong
delusion
.
This
judgment
,
albeit
it
pursues
unto
the
death
only
the
reprobat
,
yet
whiles
in
some
degree
for
a
time
,
it
may
over-take
the
elect
and
renewed
persons
,
because
some
of
them
,
sometime
are
found
to
give
way
to
their
lusts
,
and
not
to
take
head
to
the
truth
which
by
Gods
blessing
might
kill
these
lusts
,
therefore
God
in
his
justice
suffereth
them
to
be
infected
with
a
contrary
error
,
and
to
eat
the
bitter
fruits
of
their
folly
,
that
being
corrected
they
may
repent
,
and
for
ever
fall
out
with
their
carnall
lusts
and
reject
the
error
whereby
they
were
infected
:
for
God
in
his
wisdom
and
justice
,
most
holily
and
powerfully
,
doth
so
rule
the
whole
exercise
of
his
el●ct
,
that
truth
shall
have
no
loss
,
but
be
the
more
cleared
,
and
no
elect
soul
perish
,
as
Christ
giveth
assurance
,
speaking
of
the
efficacie
and
power
of
delusion
by
the
doctrine
of
false
christs
,
Mat.
24.
24
There
shall
arise
false
Christs
and
false
prophets
,
and
shall
shew
great
signs
and
wonders
,
in
so
much
that
(
if
it
were
possible
)
they
shall
deceive
the
very
elect
.
This
is
also
manifest
by
what
the
Apostle
saith
,
1
Cor.
11.
18
,
19.
where
he
declares
,
that
God
hath
decreed
to
permit
heresies
to
arise
,
that
both
the
truth
oppugned
by
the
heresie
,
and
the
true
converts
,
may
be
made
the
more
manifest
:
for
by
this
means
,
the
lusts
and
wickednesse
of
some
,
is
brought
to
light
;
some
are
chastised
,
some
perish
justly
,
some
have
their
weaknesse
and
folly
discovered
,
by
being
tainted
with
error
for
a
time
,
and
in
their
recovery
out
of
the
heresie
,
the
grace
and
power
of
God
is
made
more
evident
▪
and
in
these
who
shall
suffer
for
refusing
or
resisting
heresie
,
God
shall
make
manifest
(
for
stopping
the
mouth
of
Sathan
and
all
●alumniators
)
that
truth
is
more
precious
to
his
sincere
●isciples
,
then
goods
,
or
lands
,
or
liberty
or
life
,
or
whatsoever
can
befall
them
in
this
mortall
life
for
ad●ereing
to
truth
;
and
of
this
many
martyrs
are
sufficient
proofs
in
all
ages
:
The
remedy
of
this
fearfull
condition
.
ALbeit
this
delusion
draweth
the
reprobat
when
they
are
over-taken
with
it
,
unto
certain
perdi●on
,
as
the
Apostle
(
2
Thess.
2.
10
,
11.
)
expresly
doth
●●ach
;
and
albeit
this
fearfull
plague
be
hardly
curable
,
when
it
falleth
on
the
elect
:
partly
,
by
reason
of
the
deep
roots
of
carnall
lusts
in
them
,
which
open
the
way
unto
error
;
partly
,
by
reason
of
the
subtile
sophistry
of
seducers
,
whereby
honest
souls
are
in●ngled
;
partly
,
by
reason
of
new
tentations
suggested
against
returning
to
the
truth
wherefrom
they
are
●lidden
;
and
partly
,
by
reason
of
the
difficulty
of
coming
forth
from
the
bonds
of
temporal
judiciall
hardnesse
of
heart
,
whereby
God
hath
chastified
his
child
for
harbouring
such
lusts
in
himself
as
made
way
for
the
error
:
yet
the
cure
of
delusion
is
not
desperat
,
for
the
Apostle
giveth
good
hope
of
possible
and
certain
recovery
out
of
it
:
for
,
Gal.
5.
10.
I
have
confidence
in
you
(
saith
he
to
the
insnared
Galatians
)
through
the
Lord
,
that
you
will
be
no
other
wayes
minded
,
but
he
that
troubleth
you
shall
bear
his
judgment
,
whosoever
he
be
.
1.
For
preveening
and
curing
of
this
evil
,
the
Apostle
commandeth
Pastors
to
hold
forth
to
all
sound
doctrine
,
to
preach
the
Word
and
to
be
instant
upon
all
occasions
,
in
season
and
out
of
season
,
reprove
,
rebuke
,
exhort
with
all
long-suffering
and
doctrine
,
1
Tim.
4.
6.
and
2
Tim.
4.
1
,
2.
2.
Let
the
deluded
person
be
disputed
with
,
that
by
arguments
drawn
from
Scripture
he
may
be
convinced
,
as
the
Apostle
dealt
with
these
who
denyed
the
resurrection
,
1
Cor.
15.
and
with
these
who
sought
to
be
justified
by
works
among
the
Galatians
.
3.
Let
the
deluded
be
exhorted
to
examine
accuratly
his
own
conscience
,
how
he
standeth
affected
to
his
own
carnal
wisdom
and
earthly
lusts
;
for
if
he
be
proud
in
the
conceit
of
his
own
wisdom
,
power
or
holinesse
,
or
any
gift
he
hath
received
,
or
be
led
by
the
lust
of
the
eye
,
lust
of
the
flesh
or
pride
of
life
,
and
come
to
God
by
prayer
to
solve
his
doubts
,
or
to
teach
him
the
right
way
,
he
shall
receive
such
an
answer
as
Balaam
received
,
and
such
as
the
Lord
threateneth
to
give
,
Ezek.
14.
2
,
3
,
4.
&c
,
for
he
hath
by
his
lusts
deceived
his
own
conscience
,
and
made
it
a
flatterer
of
himself
when
it
should
have
been
a
grave
counsellor
being
well
informed
.
4.
Let
the
deluded
person
be
exhorted
to
be
humbled
for
the
sins
which
he
granteth
to
be
in
himself
,
and
flye
to
Christ
for
pardon
,
pity
and
help
against
his
own
known
corruptions
,
making
use
of
all
Christs
offices
in
the
sense
and
acknowledgment
of
his
standing
in
need
of
the
benefits
thereof
daily
;
for
if
he
do
not
repent
known
sins
,
but
go
on
in
them
against
the
light
of
his
conscience
,
how
shall
he
expect
that
God
shall
give
him
light
in
his
doubts
,
or
errors
,
who
maketh
no
use
,
or
an
ill
use
,
of
the
light
he
hath
?
and
if
he
be
in
a
course
of
grieving
the
Spirit
of
the
Lord
,
and
make
no
use
of
the
grace
that
is
offered
in
Christ
,
how
is
it
possible
that
he
who
doth
not
follow
Christ
,
should
eshew
to
walk
in
darknesse
?
5.
And
last
of
all
,
let
the
party
deluded
consider
how
from
time
to
time
,
and
most
evidently
in
this
time
wherein
we
live
,
God
hath
punished
the
lusts
and
sinfull
practices
of
professed
Christians
,
with
giving
them
over
to
their
own
hearts
lusts
,
and
letting
them
not
only
walk
in
their
own
counsells
,
and
in
the
imaginations
of
their
own
ill
hearts
,
but
also
in
his
justice
,
sending
to
them
strong
delusions
,
and
false
teachers
to
authorize
their
errors
,
and
hold
them
on
in
the
way
to
perdition
.
What
wonder
to
see
God
for
the
light
esteeming
of
baptisme
bestowed
on
men
in
their
infancy
,
and
the
not
making
use
thereof
for
mortification
of
lusts
and
sanctification
of
life
by
faith
in
Jesus
Christ
,
to
let
loose
phanatick
Anabaptists
,
to
teach
men
to
renounce
their
baptisme
?
What
wonder
to
see
mens
loose-living
in
the
service
of
their
sensual
lusts
,
punished
with
letting
loose
antichristian
Antinomians
,
who
turning
the
grace
of
God
in
wantonnesse
,
do
avouch
whatsoever
they
do
,
it
is
no
sin
,
and
that
they
are
not
bound
to
keep
the
law
,
which
Christ
professeth
he
came
not
to
dissolve
,
but
by
the
contrary
to
establish
it
?
What
wonder
to
see
mens
carnal
confidence
in
their
own
wit
,
worth
,
strength
and
ability
,
works
and
merits
,
punished
with
letting
loose
lying
spirits
to
harden
them
in
their
error
?
And
what
wonder
to
see
God
punishing
the
abuse
of
the
Gospel
,
and
refusing
to
receive
the
truth
in
love
with
giving
men
over
to
the
spirit
of
Antichrist
and
strong
delusions
,
2
Thess.
2.
The
patrons
and
propagators
of
such
errors
and
delusions
are
called
by
the
Apostle
,
ministers
of
Sathan
and
false
brethren
,
2
Cor
,
11.
16.
deceivers
,
1
Tim.
4.
1.
and
men
who
were
of
old
ordained
to
this
condemnation
.
From
whose
contagion
and
punishment
,
let
every
misled
soul
pray
to
God
to
be
delivered
.
CHAP.
VIII
.
Concerning
the
converts
conscience
,
mistaking
vice
for
vertue
,
and
pleasing
himself
in
this
condition
.
THis
case
differeth
from
the
case
of
delusion
,
which
we
have
taken
for
erring
in
the
matter
of
Religion
,
whether
doctrine
or
worship
,
pertaining
to
the
first
table
of
the
Law
;
but
this
mistaking
conscience
is
in
the
practice
of
duties
of
the
second
table
,
when
the
doctrine
of
the
duty
is
confessed
,
but
in
practice
and
action
,
vice
is
practised
under
the
notion
and
pretense
of
vertue
,
and
the
man
is
pleased
with
himself
in
so
doing
.
Whereof
it
shall
suffice
to
give
three
instances
.
The
first
instance
.
THe
first
instance
wherein
a
convert
may
be
for
a
time
mistaken
,
is
,
when
a
man
pleaseth
himself
in
●igardly
parcimony
,
and
narrow
scraping
together
of
mony
to
the
hinderance
of
spiritual
duties
,
under
pretense
of
frugality
and
diligence
in
his
calling
,
&c.
Whereby
he
perswadeth
himself
,
that
his
practice
is
so
far
from
sin
,
as
it
is
rather
commendable
and
worthy
to
be
imitat
,
for
he
conceiveth
that
according
to
Gods
command
he
is
not
slow
in
the
work
of
the
Lord
,
but
fervent
in
spirit
,
serving
the
Lord
,
Rom.
12.
11.
that
he
is
working
with
his
hands
that
which
is
good
,
Ephes.
4.
18.
that
he
is
providing
for
the
necessity
of
his
family
,
for
which
if
he
should
not
provide
,
he
should
be
worse
then
an
infidel
,
1
Tim.
5.
8.
If
the
mater
were
found
so
to
be
after
examination
,
true
it
is
,
frugality
,
diligence
in
a
lawfull
calling
,
and
provision
for
a
mans
family
,
are
commendable
;
but
here
is
the
deceit
of
the
heart
found
,
when
anxiety
is
found
in
stead
of
moderat
carefulnesse
;
when
hasting
to
be
rich
is
found
,
in
stead
of
moderat
diligence
in
his
calling
;
when
love
of
money
and
avarice
is
found
,
in
stead
of
honest
provision
for
a
mans
family
.
We
grant
also
,
that
this
mistake
is
not
easily
discerned
by
beholders
,
but
yet
the
convert
himself
,
after
examination
,
may
discern
it
,
when
he
looketh
upon
the
effects
,
signs
and
concomitant
evils
,
such
as
are
felt
impediments
,
and
hinderances
of
a
spiritual
disposition
:
for
,
this
covetousnesse
of
things
earthly
,
whereof
we
are
speaking
,
doth
marr
the
study
and
endeavour
for
things
spiritual
,
and
diminisheth
the
fear
of
sinning
in
the
mater
of
gain
,
and
taketh
up
the
time
due
for
spiritual
exercise
.
In
this
case
,
carnal
joy
in
the
getting
gain
,
is
a
sign
and
evidence
of
a
deceived
heart
,
and
so
is
also
wordly
grief
for
want
of
successe
,
or
for
not
getting
expected
and
desired
gain
,
a
proof
of
this
mistaking
.
The
causes
of
this
evil
,
are
the
too
great
fear
of
poverty
,
an
over-high
estimation
of
riches
,
a
diffidence
of
Gods
providence
,
a
doubting
of
Gods
promises
to
furnish
his
own
with
food
and
raiment
,
and
things
necessary
for
this
temporal
life
:
which
diffidence
Christ
doth
expresly
discharge
,
Mat.
6.
24
,
25.
But
for
a
remedy
of
this
evil
,
the
person
guilty
cannot
seek
after
,
nor
embrace
it
so
long
as
he
is
not
convinced
of
his
sinfull
condition
;
wherefore
,
for
clearing
a
mans
mind
in
this
point
,
let
him
examine
himself
whether
in
following
gain
his
heart
be
oft-times
surfetted
and
overcharged
with
the
cares
of
this
life
,
and
made
frequently
indisposed
for
prayer
and
religious
exercises
,
whether
he
be
too
much
taken
with
gladnesse
when
he
gaineth
,
and
grief
when
he
suffereth
loss
and
worldly
damage
,
whether
he
useth
,
for
hope
of
gain
or
fear
of
life
,
to
lye
and
flatter
,
or
dare
deal
injustly
in
his
bargains
,
whether
he
findeth
himself
slow
unto
exercises
,
of
religion
,
but
prompt
and
ready
for
secular
affairs
?
whether
he
spend
the
time
heavily
in
religious
exercises
,
and
is
weary
of
them
,
but
can
passe
the
time
pleasantly
in
the
affairs
of
this
life
?
If
he
find
himself
convinced
by
shrewd
signs
of
this
evil
,
let
him
humble
himself
in
Gods
sight
,
flye
unto
Christ
for
fastening
his
bargain
for
righteousnesse
and
eternal
life
through
Christ
;
then
let
him
not
cast
off
his
diligence
in
and
faithfull
discharge
of
his
lawfull
calling
,
but
by
a
religious
disposition
of
mind
,
and
observance
of
all
religious
exercises
seasonably
,
temper
and
moderat
his
diligence
in
secular
affairs
,
and
depend
upon
God
more
then
he
hath
done
for
the
successe
of
his
labours
,
and
take
from
God
loss
or
advantage
as
he
giveth
it
,
so
as
he
may
be
found
in
prosperity
and
adversity
submissive
unto
God
and
ready
for
the
discharge
of
charity
and
equity
,
as
occasion
shall
offer
.
Another
instance
.
THere
is
another
instance
,
wherein
a
convert
may
be
mistaken
,
to
wit
,
when
a
man
pleaseth
himself
in
in
the
prosecution
of
privat
revenge
,
that
he
may
pay
home
to
such
as
have
wronged
him
in
the
mater
of
his
credit
and
reputation
,
or
in
his
goods
,
or
bodily
harm
done
to
him
or
his
friends
:
for
,
this
ungodly
disposition
he
may
pretend
possibly
,
a
care
of
following
retributive
justice
,
wherein
he
may
seem
to
himself
to
come
short
,
except
he
should
watch
for
a
recompence-giving
to
the
person
injurious
;
he
may
possibly
pretend
a
dutifull
respect
to
publick
peace
and
welfare
of
the
commonwealth
,
of
the
society
wherein
he
liveth
,
wherein
he
may
seem
to
himself
to
come
short
if
he
should
suffer
the
person
injurious
to
him
to
go
away
unpunished
;
he
may
pretend
also
his
own
safety
and
security
for
time
to
come
,
whereof
he
may
seem
to
himself
carelesse
except
he
make
it
evident
,
that
whosoever
doth
him
wrong
shall
be
made
sensible
of
his
injury
done
;
he
may
pretend
that
the
glory
of
God
requireth
so
much
,
that
sins
should
be
punished
,
the
avenging
whereof
,
if
it
should
be
delayed
longer
then
occasion
of
revenge
should
offer
,
or
till
the
Magistrat
should
take
notice
of
it
,
no
punishment
should
fall
upon
the
injurious
at
all
;
and
last
of
all
,
he
may
pretend
the
good
of
the
party
injurer
,
who
by
feeling
the
smart
of
his
wrong
done
may
be
led
to
repentance
,
and
made
to
learn
by
his
suffering
the
recompence
of
his
injury
done
,
to
carry
himself
more
equitably
toward
his
neighbours
in
all
time
coming
.
All
these
pretenses
may
bear
weight
in
the
corrupt
inclination
of
a
convert
,
and
may
harden
him
in
his
sinfull
course
of
seeking
a
privat
revenge
on
the
person
who
hath
injured
him
.
And
his
corrupt
inclination
may
be
observed
by
himself
,
1.
by
the
stirring
of
his
passion
and
wrath
against
the
injurer
,
whensoever
he
doth
see
the
party
injurer
or
call
the
injury
to
mind
.
2.
By
dissimulation
and
hiding
from
all
men
the
sense
he
hath
of
the
wrong
received
,
till
he
find
an
occasion
offered
to
be
avenged
on
him
.
3.
By
a
stop
made
in
his
own
prayer
for
remission
of
sins
,
by
his
conscience
telling
him
,
he
could
not
subscribe
the
condition
put
in
the
prayer
for
remission
of
sin
by
Christ
,
which
is
forgive
us
our
sins
,
as
we
also
forgive
them
that
sin
against
us
.
The
causes
of
this
sinfull
condition
are
,
1.
corrupt
and
unmortified
carnal
self-love
,
with
a
too
high
estimation
of
himself
in
pride
,
which
maketh
the
injury
seem
so
much
greater
as
he
hath
a
higher
estimation
of
himself
.
2.
A
defect
in
his
christian
love
,
meeknesse
,
long-suffering
,
patience
and
pity
,
which
should
have
their
exercise
specially
in
cases
of
provocation
of
our
unmortified
affections
.
3.
The
oblivion
of
the
commands
of
God
,
and
of
the
manyfold
sins
daily
committed
against
him
,
whereof
if
there
were
a
due
estimation
had
,
the
fountain
and
course
of
carnal
revenge
,
should
soon
be
stopped
,
that
privat
and
carnal
revenge
should
not
break
forth
.
When
these
evils
are
found
out
and
acknowledged
by
the
convert
in
himself
,
the
main
remedy
thereof
is
in
and
by
Christ
,
who
hath
died
for
us
when
we
were
his
enemies
,
Rom.
5.
8.
and
for
whose
cause
greater
sins
against
God
,
are
daily
forgiven
to
us
,
then
are
the
injuries
done
unto
us
by
men
.
2.
In
this
case
also
,
the
grave
admonition
of
the
Apostle
should
not
be
forgotten
,
Ephes.
4.
26
,
27.
Let
not
the
Sun
go
down
upon
your
wrath
;
neither
give
place
to
the
devil
:
Giving
us
to
understand
,
that
if
wrath
,
which
draweth
with
it
the
desire
of
revenge
,
shall
lodge
all
night
with
a
man
,
the
devil
will
lodge
with
it
also
,
stirring
the
man
up
to
pursue
a
revenge
whensoever
he
findeth
opportunity
.
A
third
instance
.
A
third
instance
of
this
possible
mistake
of
a
convert
,
may
be
found
,
when
he
pleaseth
himself
in
his
carriage
too
much
for
his
own
carnal
satisfaction
in
meat
,
drink
,
apparrel
and
recreations
,
and
here
he
may
be
hardened
by
sundry
pretenses
which
he
may
have
for
his
excesse
in
the
use
of
things
otherwayes
lawfull
.
As
,
1.
that
what
he
spendeth
upon
himself
is
of
his
own
means
.
2.
That
his
recreations
are
lawfull
and
allowed
unto
him
of
God
.
3
,
That
in
all
this
he
hath
a
care
of
his
health
.
4.
That
he
doth
not
spend
more
upon
himself
then
his
rent
and
ability
may
well
bear
.
5.
That
God
hath
said
,
by
the
mouth
of
a
wise
King
,
that
this
course
which
he
doth
follow
in
allowing
on
himself
,
is
the
gift
of
God
,
Eccles.
5.
19.
And
last
of
all
,
that
he
might
seem
justly
a
nigard
,
if
he
did
not
well
to
himself
when
he
is
able
so
to
do
;
and
here
are
pretences
abundant
.
But
if
after
examination
of
a
mans
own
self
,
he
shall
find
the
aboundance
of
earthly
things
weakening
his
desire
after
things
spiritual
,
or
shall
find
the
sense
of
his
in-born
corruption
laid
over
to
sleep
in
his
prosperity
,
or
shall
find
his
flesh
wax
wanton
against
the
spirit
,
and
to
prevail
in
the
conflict
:
or
shall
find
his
compassion
toward
the
poor
and
afflicted
to
grow
cold
,
and
his
delight
in
things
spiritual
much
diminished
,
or
shall
find
too
great
a
share
and
portion
of
his
time
bestowed
upon
his
body
,
and
but
little
time
bestowed
upon
the
care
of
his
soul
,
a
wakened
conscience
may
easily
convince
the
convert
,
that
maters
are
not
so
right
with
him
as
he
supposed
.
The
remedy
of
this
evil
,
is
not
for
a
man
to
turn
unto
another
extremity
,
and
to
a
contrary
vice
,
as
if
there
were
no
place
for
a
wise
moderation
,
or
as
if
at
sometimes
a
more
liberal
use
of
the
creature
were
not
allowed
unto
men
,
or
as
if
a
spiritual
disposition
of
a
mans
spirit
,
could
not
consist
now
and
then
with
any
banquet
or
festivity
:
for
,
it
is
plain
from
Scripture
,
that
there
is
a
time
to
●east
,
and
a
time
to
fast
,
a
time
to
labour
and
a
time
to
be
refreshed
,
both
in
body
and
mind
after
labour
.
In
which
prudence
,
the
Apostle
had
not
a
little
advanced
,
when
he
saith
,
Phil.
4.
12
,
13.
I
know
both
how
to
be
abased
,
and
I
know
how
to
abound
,
every
where
and
in
all
things
I
am
instructed
,
both
to
be
full
and
to
be
hungry
,
both
to
abound
and
suffer
need
:
I
can
do
all
things
through
Christ
that
strengthens
me
.
But
here
is
the
remedy
,
1.
that
distrusting
our selves
,
and
fearing
the
snares
which
Sathan
layeth
for
us
in
all
things
we
have
our
conversation
with
Christ
,
and
set
our
affections
on
things
which
are
above
,
as
the
Apostle
giveth
direction
,
1
Col.
3.
1
,
2.
Next
,
that
we
watch
against
the
lusts
of
the
flesh
,
least
at
any
time
our
hearts
be
su●fetted
with
meat
or
drink
,
or
any
thing
which
is
pleasant
to
the
flesh
,
Luk.
21.
34.
Rom.
13.
14.
For
we
are
not
debters
to
the
flesh
,
to
fulfill
the
lusts
thereof
,
Rom.
8.
12.
but
are
bound
so
to
care
for
our
bodies
,
so
as
our
souls
have
no
loss
thereby
;
for
,
the
lusts
of
the
flesh
do
fight
against
our
souls
,
2
Pet.
2.
11.
And
to
this
end
,
let
the
admonition
of
the
Apostle
be
well
remembred
,
1
Cor.
7.
29
,
30
,
31.
This
I
say
,
brethren
,
the
time
is
short
,
it
remaineth
that
both
they
who
have
wives
be
as
though
they
have
none
,
and
they
that
weep
as
though
they
weept
not
,
and
they
that
rejoyce
as
though
they
rejoyced
not
,
and
they
that
buy
as
though
they
possessed
not
,
and
they
that
use
this
world
as
not
abusing
it
:
for
the
fashion
of
this
world
passeth
away
.
Many
moe
instances
might
be
given
,
but
these
may
suffice
our
purpose
,
who
mind
only
to
give
some
taste
of
cases
of
conscience
in
some
examples
,
which
may
give
light
unto
other
like
cases
as
they
fall
in
.
CHAP.
IX
.
Of
the
case
of
conscience
,
dealing
treacherously
under
pretense
of
liberty
of
conscience
.
PRevarication
or
treacherous
dealing
,
is
strictly
taken
,
when
for
a
bud
or
bribe
the
conscience
doth
betray
the
cause
which
it
should
defend
:
and
it
is
borrowed
from
the
unfaithfull
advocat
,
who
for
a
bribe
doth
sell
the
cause
which
he
pretends
to
defend
,
and
give
over
the
plea
of
his
client
,
and
falleth
in
to
the
adverse
party
.
Such
is
the
man
whose
affection
to
some
lust
and
worldly
advantage
,
doth
blind-fold
his
conscience
and
moveth
it
to
speak
contrary
to
its
duty
,
and
mean
time
doth
pretend
he
is
only
following
the
light
of
his
conscience
,
for
whose
liberty
he
ought
to
dispute
;
the
mater
may
be
seen
in
an
example
or
instance
one
or
two
:
King
Saul
receives
a
command
from
God
to
slay
all
the
Amalekits
and
destroy
them
and
their
beasts
;
when
it
cometh
to
execution
,
Saul
conceiveth
it
shall
be
for
his
honour
to
spare
Agag
and
reserve
him
for
a
triumph
,
and
that
it
should
be
for
his
advantage
to
spare
the
fattest
of
the
cattel
,
whereof
the
people
might
make
use
for
sacrifice
;
So
advantage
and
honour
do
sollicit
him
.
The
peoples
consent
who
followed
him
,
helpeth
on
his
resolution
to
spare
Agag
and
the
fattest
of
the
cattel
:
fear
to
offend
the
people
whom
he
had
drawn
on
to
consent
unto
his
mind
,
concurreth
to
the
giving
forth
his
decreet
,
contrary
to
Gods
command
;
and
so
his
conscience
being
bribed
,
faileth
against
the
command
of
God
.
In
which
resolution
and
practice
Saul
doth
please
himself
.
The
like
treachery
in
Saul
falleth
forth
in
the
mater
of
the
Gibeonits
:
The
Gibeonits
preserved
from
Ioshuas
time
,
did
grow
in
number
to
the
detriment
of
the
Israelits
as
he
conceived
,
the
oath
of
a
covenant
sworn
for
sparing
their
lives
standeth
up
on
the
one
hand
to
hinder
him
from
slaying
of
them
,
the
advantage
which
his
kindly
subject
might
have
by
killing
them
and
possessing
their
lands
and
goods
,
standeth
up
to
intise
him
to
kill
them
,
on
the
other
hand
:
Saul
being
taken
with
the
bait
of
advantage
and
honour
from
the
people
of
Israel
,
for
whom
he
was
zealous
,
inclineth
his
conscience
to
mis-regard
the
oath
of
the
covenant
,
partly
because
it
was
given
without
Gods
counsel
and
consent
,
yea
contrary
to
his
positive
command
,
discharging
a
covenant
with
the
Canaanits
;
partly
because
the
Gibeonits
deceived
Ioshua
and
the
elders
,
and
fained
themselves
not
to
be
of
the
number
of
the
Canaanits
,
but
men
of
a
far
country
;
partly
because
many
years
had
interveened
between
the
day
of
Ioshua's
covenant
with
them
and
his
time
,
and
it
seemed
unto
Saul
very
unreasonable
,
that
a
rash
and
unadvised
oath
should
be
still
in
force
from
generation
to
generation
;
and
partly
also
because
the
form
of
the
civil
Government
was
now
changed
,
whereby
Saul
conceiving
himself
not
to
be
obliged
as
successor
to
the
Judges
,
but
as
King
ordained
at
Gods
special
direction
,
as
free
a
Monarch
as
any
in
the
world
,
and
not
bound
by
the
oath
of
the
rash
swearing
Judges
and
Elders
in
Ioshuas
time
,
doth
treacherously
seduce
his
own
conscience
,
and
falleth
upon
the
off-cutting
of
the
Gibeonits
by
the
sword
.
How
many
are
they
who
by
such
intisements
,
having
deceived
their
own
hearts
,
and
for
worldly
gain
or
glory
,
or
for
eshewing
of
damnage
,
do
embrace
errors
in
religion
,
and
follow
that
course
which
most
serveth
to
satis●ie
their
own
lusts
,
or
is
most
applauded
unto
of
them
who
are
in
power
?
From
which
sort
of
treacherous
dealing
nothing
can
divert
,
and
draw
back
the
man
to
repentance
,
except
the
Lord
partly
by
disputation
,
and
partly
by
Church-censures
and
civil
punishments
,
shall
discover
unto
them
their
treacherous
dealing
in
selling
the
truth
and
betraying
their
conscience
for
base
ends
,
and
so
bring
them
to
repentance
.
In
this
case
,
such
as
are
pretended
maintainers
of
liberty
of
conscience
,
but
in
effect
patrons
of
licentious
living
after
their
own
lusts
,
put
in
their
objections
.
1.
Obj.
It
is
necessary
for
me
,
saith
one
,
to
do
what
I
do
,
and
to
think
what
I
think
;
I
conceive
I
have
reason
for
me
and
am
perswaded
that
what
I
do
and
professe
is
lawfull
,
and
that
that
is
not
lawfull
whereunto
censures
and
punishments
tend
to
draw
me
.
Ans.
What
necessity
can
be
pretended
for
a
deliberat
mans
actions
and
profession
except
a
morall
necessity
of
doing
duty
and
of
not
sinning
?
Natural
necessity
he
cannot
alledge
for
the
justifying
of
deliberat
sinfull
actions
:
For
if
he
pretend
original
sin
and
native
corrupt
inclination
to
sin
,
it
is
no
excuse
for
sin
,
but
a
granting
himself
a
sinner
by
kind
,
by
natural
inclination
and
custom
;
or
,
if
he
pretend
a
civil
necessity
,
it
is
either
for
hope
of
gain
or
fear
of
wordly
loss
,
and
that
is
but
a
base
reason
to
move
a
man
to
do
what
is
in
it self
sinfull
.
If
conscience
be
pretended
,
and
that
he
cannot
without
sin
do
what
is
against
his
conscience
,
he
must
know
that
a
conscience
mis-informed
cannot
warrant
a
sinfull
tenet
or
practice
:
for
except
a
man
renounce
the
error
which
he
hath
embraced
,
both
the
error
is
his
sin
,
and
the
profession
and
practice
according
to
the
error
,
doth
make
his
sin
double
;
if
he
pretend
,
that
except
he
do
as
his
conscience
diteth
unto
him
,
he
sinneth
,
because
the
conscience
is
the
rule
of
a
mans
actions
,
he
must
know
,
that
the
conscience
is
not
the
absolute
rule
of
a
mans
actions
,
but
the
Word
of
God
must
be
the
rule
of
his
conscience
and
of
his
actions
also
.
Because
if
he
put
his
conscience
in
the
place
of
Gods
Word
,
and
not
in
subjection
and
subordination
thereto
,
he
must
justifie
the
murtherers
of
the
Martyrs
,
of
whom
Christ
giveth
warning
,
that
they
who
kill
his
servants
shall
think
(
to
wit
in
their
conscience
)
that
they
do
unto
God
good
service
,
Ioh.
16.
2.
If
he
pretend
,
that
upon
this
ground
,
liberty
of
conscience
is
altogether
destroyed
,
if
men
living
under
civil
and
ecclesiastick
Government
,
must
renounce
the
light
of
their
conscience
and
give
obedience
to
mens
commandments
,
he
must
know
,
that
he
is
mistaken
,
and
that
the
true
liberty
of
the
conscience
standeth
in
the
following
Gods
Word
,
and
doing
service
unto
God
.
Neither
doth
sound
doctrine
tye
any
man
to
renounce
the
liberty
of
his
conscience
,
but
to
renounce
the
error
which
hath
blinded
him
,
and
to
renounce
his
lust
which
hath
opened
the
door
unto
the
error
which
hath
misled
him
,
lest
both
he
perish
in
his
sin
,
and
the
society
wherein
he
liveth
be
infected
with
the
error
,
and
fall
under
the
wrath
of
God
.
If
he
pretend
,
that
neither
the
will
of
a
man
,
nor
his
conscience
can
be
compelled
:
For
,
the
nature
of
the
conscience
and
will
,
is
to
determine
freely
what
the
man
shall
do
;
and
the
Lords
people
must
be
a
willing
people
,
Ps.
110.
3
He
must
know
,
that
albeit
the
will
and
conscience
cannot
be
compelled
,
yet
the
carnal
lusts
which
have
seduced
the
conscience
,
may
be
crossed
and
curbed
by
ecclesiastick
censures
and
civil
punishments
,
that
the
conscience
and
will
,
being
better
informed
,
after
the
discovery
of
the
deceitfulnesse
of
their
lusts
,
which
did
mislead
them
,
they
may
freely
disclaim
the
error
,
&
their
unhappy
venting
thereof
▪
If
he
pretend
,
that
God
is
the
only
Lord
of
the
Conscience
,
and
no
man
may
take
upon
him
that
power
to
prescrib
unto
,
and
command
another
mans
conscience
▪
let
him
know
that
God
indeed
is
the
only
Lord
of
the
conscience
,
and
because
he
is
Lord
,
therefore
hath
he
appointed
his
Ministers
to
teach
men
the
truth
,
and
to
presse
the
disobedient
members
of
the
visible
Church
with
censures
;
and
hath
put
the
sword
in
the
Magistrats
hand
to
see
his
will
done
,
and
to
punish
such
as
refuse
to
give
obedience
to
his
commands
,
that
so
obedience
may
be
procured
to
God
the
only
Lord
of
the
conscience
,
In
which
case
albeit
the
acts
commanded
by
the
will
and
conscience
,
are
curbed
and
restrained
,
yet
the
will
and
conscience
,
is
not
compelled
,
but
is
brought
to
a
better
determination
of
its
own
elicit
acts
,
that
having
obtained
a
clearer
light
about
its
duty
,
it
may
command
the
outward
man
to
say
&
do
what
is
right
.
If
he
pretend
,
that
religion
is
not
to
be
propagat
and
press'd
by
force
,
but
by
the
word
preached
,
and
heresies
are
to
be
rooted
out
,
not
by
the
sword
but
by
the
power
of
truth
holden
forth
to
the
heretick
,
let
him
know
,
that
there
is
a
difference
between
propagation
of
religion
among
Pagans
,
or
people
not
under
the
charge
of
the
civil
Magistrat
,
or
Church
Judicatories
,
and
the
preservation
or
purgation
of
religion
among
them
that
are
within
the
visible
Church
,
and
under
the
power
of
the
civil
Magistrat
.
For
albeit
the
only
way
to
bring
religion
in
request
among
heathen
nations
and
strangers
to
the
covenant
of
promises
,
be
that
way
which
the
Apostles
did
follow
,
preaching
the
Gospel
to
all
,
and
receiving
such
as
embraced
the
Gospel
into
Church-fellowship
,
yet
the
Magistrat
,
having
civil
dominion
over
heathen
Idolaters
,
may
after
information
of
them
by
the
Preachers
of
the
Gospel
,
break
their
Idols
and
abolish
them
,
and
restrain
them
from
doing
contempt
unto
the
true
Religion
,
or
abusing
of
the
Sabbath
,
as
the
fourth
command
of
the
moral
law
doth
give
warrant
;
yea
,
and
may
compell
them
to
use
the
means
whereby
they
may
be
instructed
in
the
true
Religion
.
Again
,
let
him
know
there
is
a
difference
between
dealing
with
Pagans
and
strangers
from
the
commonwealth
of
Israel
,
and
dealing
with
these
who
have
given
up
their
names
unto
Christ
,
have
entered
in
covenant
with
God
,
and
by
baptisme
have
consecrat
themselves
and
their
children
unto
the
faith
,
worship
and
obedience
of
God
,
and
do
professe
the
christian
Religion
,
and
yet
go
about
by
their
errors
and
practices
to
corrupt
and
over-turn
the
true
Religion
and
saith
of
others
among
whom
they
live
:
for
,
such
may
and
should
be
not
only
instructed
by
Sermon
,
con●●rence
and
dispute
,
but
also
punished
by
the
civil
Magistrate
for
their
deceiving
of
the
people
,
and
troubling
the
flocks
of
Christ
,
Deut.
13.
and
Rom.
13.
If
he
pretend
,
that
Church-censures
and
civil
punishments
can
serve
for
nothing
but
to
make
men
dissemblers
and
hypocrits
in
the
mater
of
religion
,
which
is
most
odious
in
the
sight
of
God
and
wise
men
,
let
him
know
,
that
every
hypocrit
shall
bear
his
own
iniquity
:
Ecclesiastick
censures
and
civil
punishments
concern
the
words
and
deeds
of
the
outward
man
,
that
they
may
be
ordered
so
as
Religion
and
the
peace
of
the
Kingdom
may
not
suffer
detriment
.
If
any
man
say
and
do
that
which
is
right
in
hypocrisie
and
dissimulation
,
the
society
wherein
he
liveth
is
safe
;
but
for
his
hypocrisie
let
the
dissembler
answer
to
God
for
it
.
And
yet
it
is
not
to
be
presumed
,
that
all
who
by
censures
,
and
fear
of
civil
punishments
do
forsake
error
and
embrace
truth
,
are
dissemblers
and
hypocrits
in
so
doing
,
because
they
are
means
appointed
of
God
for
curbing
and
reclaiming
erroneous
persons
,
wherewith
he
giveth
his
blessing
when
it
pleaseth
him
:
for
by
censures
and
civil
punishments
,
the
allurements
which
have
enduced
them
to
error
are
cut
off
,
such
as
are
applause
of
men
,
vain
glory
,
worldly
advantage
,
sensual
pleasure
,
and
such
like
,
wherein
the
erroneous
have
been
taken
as
in
an
evil
net
,
which
being
broken
,
the
insnared
captive
may
come
freely
off
his
error
,
and
embrace
the
truth
,
and
take
in
good
part
the
censures
and
civil
punishment
which
drew
him
out
of
the
snare
into
the
right
way
:
As
we
are
assured
by
the
prophesie
of
Zechariah
,
chap.
13.
6.
And
one
shall
say
(
to
wit
,
to
the
converted
sectary
)
what
are
these
wounds
in
thine
hands
?
Then
he
shall
answer
,
those
with
which
I
was
wounded
in
the
house
of
my
friends
.
But
whether
by
those
means
the
erroneous
be
reclaimed
heartily
or
in
dissimulation
,
respect
must
be
had
to
Gods
commands
and
his
peoples
good
,
by
curbing
of
vice
and
error
,
according
as
God
hath
given
power
to
the
Church
and
to
the
civil
Magistrat
,
Rom.
13.
3
,
4.
who
is
appointed
the
minster
of
God
for
the
peoples
good
.
If
he
shall
object
,
that
he
who
chargeth
him
for
his
error
,
is
no
lesse
subject
to
error
,
then
he
whom
he
chargeth
,
yea
,
that
Governours
ecclesiastick
and
civil
are
no
more
exeemed
from
the
danger
of
erring
,
then
privat
persons
,
yea
,
that
the
determinations
of
Synods
and
Councils
are
not
infallible
,
yea
,
that
he
is
perswaded
the
error
he
is
charged
of
,
is
no
error
,
but
not
perswaded
of
the
truth
which
the
reformers
of
him
pretend
unto
.
Let
him
know
that
the
force
of
his
objection
doth
assert
,
that
truth
and
righteousnesse
is
settled
upon
the
mis-perswaded
sectaries
part
,
and
that
the
Church
and
Magistrat
who
●indeth
fault
with
him
,
hath
nothing
to
perswade
them
of
the
truth
,
which
they
do
presse
upon
the
sectary
,
and
so
cannot
condemn
or
punish
him
;
but
he
must
know
,
that
it
is
one
thing
to
say
one
may
erre
in
the
latitude
of
a
possiblity
indefinit
,
another
,
to
say
one
doth
erre
in
such
a
particular
wherein
he
hath
the
light
of
Scripture
and
reason
clear
for
him
.
The
sectary
will
not
deny
he
may
erre
,
but
he
will
maintain
that
in
such
one
or
other
article
of
his
profession
he
doth
not
erre
.
Shall
he
maintain
his
plea
,
that
he
doth
not
erre
in
such
a
point
of
error
?
and
shall
not
the
Magistrat
and
Church
maintain
their
plea
,
that
they
do
not
erre
in
punishing
such
an
obstinat
erroneous
person
?
Christ
hath
committed
the
keyes
of
doctrine
and
discipline
to
his
Church
,
that
privat
persons
may
know
Christs
will
by
the
ministery
of
the
Church
,
except
he
will
be
holden
for
an
heathen
or
publican
,
Mat.
18.
17.
He
hath
also
committed
the
power
of
the
sword
unto
the
Magistrat
,
who
doth
not
bear
the
sword
in
vain
,
Rom.
13.
And
therefore
let
the
Church
and
Magistrat
do
their
duty
,
and
let
erroneous
persons
cease
to
stumble
the
Lords
people
by
their
error
and
practice
,
and
suffer
themselves
to
be
brought
in
order
by
such
as
have
commission
and
power
to
move
them
by
censures
and
civil
punishment
thereunto
.
If
still
he
will
insist
and
alledge
,
that
by
this
means
a
Christian
by
censures
and
civil
punishment
,
is
compelled
to
sin
against
his
conscience
,
let
him
know
,
that
a
scandalous
sectary
or
licentious
libertine
,
is
not
compelled
at
all
to
sin
,
but
to
say
and
do
that
which
is
right
and
to
hearken
to
the
Word
of
God
rather
then
to
his
own
erring
conscience
;
for
the
scandalous
sectary
,
schismatick
or
heretick
lyeth
in
a
twofold
sin
,
the
one
is
in
his
spirit
,
believing
and
embracing
an
error
,
the
other
in
his
external
words
and
deeds
corrupting
the
minds
and
maners
of
Gods
people
.
If
after
conference
and
disputation
,
the
sin
of
his
misled
mind
cannot
be
taken
away
,
yet
the
correcting
of
him
by
Church-censures
and
civil
punishment
may
restrain
and
bind
him
up
from
troubling
,
and
infecting
others
with
his
leaven
and
ill
example
;
and
so
his
sinning
externally
is
cut
off
,
and
he
made
in
so
far
to
cease
from
evil
:
wherein
he
doth
not
sin
in
so
far
,
because
sin
is
not
every
transgression
of
the
ditement
of
the
conscience
simply
,
but
the
transgression
of
the
law
,
and
ditement
of
the
conscience
speaking
according
to
the
law
,
is
a
sin
.
It
is
true
indeed
,
that
whosoever
doth
judge
the
ditement
of
his
conscience
to
be
the
Law
of
God
,
and
yet
doth
the
contrary
,
must
by
interpretation
of
his
deed
be
holden
guilty
of
sin
,
because
he
who
by
fear
or
hope
can
be
moved
to
do
contrary
to
the
ditement
of
his
erring
conscience
,
in
effect
doth
professe
he
may
be
moved
by
hope
or
fear
to
do
contrary
to
the
ditement
of
his
conscience
well
informed
.
Mean
time
it
is
expedient
,
not
only
for
the
good
of
the
society
of
Gods
people
,
but
also
for
the
good
of
the
erroneous
person
himself
,
that
he
be
curbed
and
hindered
,
by
these
that
have
lawfull
power
,
from
doing
yet
more
harm
,
and
restrained
from
following
the
course
of
sin
and
filling
up
the
full
measure
of
sinning
,
which
he
was
about
to
do
.
CHAP.
X.
Of
such
as
do
please
themselves
in
a
condition
not
pleasing
God
,
because
they
conceive
they
can
pray
well
under
any
condition
.
SUndry
there
are
,
who
think
their
souls
to
be
in
a
good
case
and
condition
,
when
they
can
pray
much
,
and
that
with
freedom
of
spirit
,
when
possibly
they
do
not
watch
over
their
hearts
,
nor
wayes
as
becometh
them
.
This
sicknesse
even
converts
are
subject
unto
sundry
times
,
but
it
may
be
most
clearly
seen
in
those
,
who
put
a
sort
of
worth
and
merit
in
effect
,
upon
their
religious
exercises
,
as
we
may
see
in
many
Israelits
in
Isaias
time
,
chap
,
58.
They
did
reckon
themselves
among
them
that
did
seek
God
daily
,
who
delighted
in
his
wayes
and
did
approach
unto
him
,
ver.
2.
yet
because
God
did
not
grant
their
petitions
,
they
fell
on
chiding
him
,
ver.
3.
Wherefore
have
we
fasted
(
say
they
)
and
thou
seest
not
?
wherefore
have
we
afflicted
our
souls
and
thou
takest
no
knowledge
?
The
history
also
of
Korah
,
Dathan
and
Abiram
is
notour
,
wherein
we
see
what
esteem
Korah
and
his
complices
had
of
their
own
holinesse
,
and
of
their
accesse
to
God
in
their
prayers
that
they
durst
hazard
and
lay
their
lives
in
pawn
,
that
God
should
make
them
as
welcom
when
they
came
with
their
cenferes
to
pray
before
him
,
as
Aaron
and
Moses
,
yea
and
more
welcome
then
they
.
Such
a
sort
of
deceit
is
that
whereby
some
fanaticks
,
enthusiasts
and
hereticks
do
foster
themselves
in
their
own
folly
,
and
imagine
they
are
no
small
men
in
Gods
account
,
because
they
find
a
sort
of
eloquence
in
their
prayers
,
which
they
conceive
God
would
not
give
unto
them
,
except
he
were
well
pleased
with
their
persons
,
prayers
and
wayes
;
and
that
the
true
convert
also
is
subject
to
this
sicknesse
,
appeareth
by
this
that
Moses
in
charity
judged
many
who
countenanced
the
conspiracy
,
to
be
godly
persons
otherwayes
,
and
therefore
exhorted
them
to
forsake
the
unhappy
society
of
these
wicked
men
.
And
sure
it
is
,
that
sundry
of
the
sons
of
Korah
did
repent
and
flye
from
the
company
of
the
obstinat
transgressors
,
for
it
is
clear
that
all
the
sons
of
Korah
did
not
perish
,
Numb.
26.
11.
and
frequent
mention
is
made
of
the
posterity
of
Korah
in
the
Chronicles
and
Psalms
.
But
we
need
not
insist
much
here
,
seing
experience
teacheth
,
that
many
go
on
confidently
in
maintaining
schisme
and
error
,
perswading
themselves
of
the
goodnesse
of
their
course
and
condition
,
because
their
prayers
do
flow
according
to
their
wish
from
day
to
day
.
And
many
are
,
who
if
they
find
fredom
in
prayer
,
for
any
particular
concerning
themselves
or
others
,
do
assure
themselves
that
it
shall
come
to
passe
which
they
pray
for
:
And
if
their
spirits
be
straitned
in
praying
for
sp●●itual
and
promised
graces
,
they
fear
they
shall
not
be
satisfied
in
the
particular
they
pray
for
.
For
remedy
of
this
self-deceit
,
men
must
know
,
that
it
is
one
thing
to
pray
much
,
and
another
thing
to
be
heard
and
their
prayers
and
persons
accepted
.
The
Jews
are
told
by
the
Prophet
Isaiah
,
chap.
1.
15.
that
albeit
they
put
up
many
petitions
,
the
Lord
will
not
hear
them
,
because
their
hands
were
full
of
blood
.
2.
Carnal
affection
may
easily
creep
in
and
stir
up
a
fervency
of
prayer
,
Iam.
4.
3.
you
ask
and
obtain
not
,
because
you
ask
amiss
,
that
you
may
bestow
what
you
pray
for
upon
your
lusts
.
3.
Saints
may
pray
earnestly
for
that
which
God
is
not
minded
to
grant
unto
them
,
as
Samuel
prayed
for
Saul
,
that
he
might
be
continued
King
,
1
Sam
,
16.
1.
And
David
may
pray
for
the
life
of
Bathshebas
child
and
not
prevail
.
4.
On
the
other
hand
prayers
put
up
from
a
straitened
heart
in
a
sad
condition
,
may
prove
no
lesse
pleasing
unto
God
then
when
the
supplicant
doth
find
most
inlargement
of
spirit
,
and
fredom
of
prayer
.
How
oft
did
the
P●almist
cry
out
of
the
deeps
,
when
his
spirit
was
overwhelmed
within
him
,
when
darknesse
and
the
cords
of
death
did
straiten
him
,
as
Ps.
61.
1.
is
holden
forth
?
And
the
Apostle
(
Rom.
8.
)
giveth
us
to
understand
,
that
the
spirit
of
the
convert
may
be
so
straitened
by
afflictions
bodily
and
spiritual
,
that
they
are
not
able
to
set
their
words
in
order
before
God
,
yea
,
nor
have
clear
notions
of
their
necessities
and
desires
,
but
in
stead
of
an
oration
,
do
sigh
and
groan
unto
God
.
Wherefore
if
a
man
shall
in
the
sense
of
his
sins
and
wants
,
have
his
daily
recourse
unto
Christ
,
and
be
carefull
to
bring
forth
the
fruits
of
the
spirit
,
praying
for
what
is
promised
,
with
submission
to
God
what
measure
and
at
what
time
he
pleaseth
to
give
,
he
may
be
sure
his
person
and
prayers
are
acceptable
,
as
we
are
taught
,
1
Ioh.
5.
14
,
15.
This
is
the
confidence
that
we
have
in
him
,
that
if
we
ask
any
thing
according
to
his
will
,
he
heareth
us
;
and
if
we
know
that
he
heareth
us
,
whatsoever
we
ask
,
we
know
that
we
have
the
petitions
that
we
desired
of
him
.
CHAP.
XI
.
Of
the
converts
esteeming
the
peace
of
God
to
be
but
a
carnal
security
.
VVE
have
brought
forth
some
examples
of
the
first
sort
of
the
conscience
erring
,
by
esteeming
an
evil
condition
to
be
a
good
condition
.
Now
let
us
look
upon
some
examples
of
a
conscience
erring
,
by
esteeming
a
good
condition
to
be
an
evil
condition
.
Of
the
which
sort
this
shall
be
one
.
Sometime
some
converts
do
mistake
the
peace
of
God
granted
unto
them
after
hard
exercise
,
and
do
esteem
the
quietnesse
of
their
conscience
,
to
be
nothing
else
but
a
carnal
security
and
sleepy
disposition
of
the
conscience
.
To
which
case
that
we
may
speak
the
more
clearly
,
we
do
not
deny
that
many
are
,
who
indeed
fall
in
a
carnal
security
and
please
themselves
therein
,
conceiving
they
have
the
peace
of
God
and
a
blessed
quietnesse
of
conscience
.
Such
persons
have
no
doubt
nor
suspicion
but
all
is
well
with
them
,
for
they
do
not
examine
and
compare
their
condition
and
wayes
with
the
Word
of
God
,
but
sleep
sweetly
in
their
carnal
security
and
negligence
of
spiritual
duties
,
like
to
these
luke-warm
Laodiceans
,
Rev.
3.
Of
such
we
do
not
speak
here
.
2.
Again
we
do
not
deny
,
that
true
converts
are
in
danger
to
suffer
the
peace
which
God
hath
granted
unto
them
,
to
degenerat
unto
a
carnal
security
.
For
easily
may
a
convert
after
consolation
divine
fall
in
a
sleep
,
as
the
Spouse
did
in
the
Canticle
,
5.
2.
But
we
are
speaking
of
the
case
of
a
convert
,
watching
unto
duties
,
who
after
no
small
vexation
in
his
conflict
with
the
tentations
of
the
devil
,
with
the
terror
of
the
law
and
sense
of
divine
wrath
,
hath
gotten
the
victory
by
faith
in
Christ
,
and
hath
obtained
peace
with
God
graciously
granting
his
petition
;
we
are
speaking
here
of
these
converts
who
after
the
Lord
hath
granted
peace
unto
them
through
faith
in
Christ
,
dare
not
injoy
their
peace
,
but
do
suspect
that
their
peace
is
not
sound
,
and
at
length
do
count
and
call
it
carnal
security
;
and
so
do
breed
themselves
new
troubles
of
mind
.
The
pretense
and
seeming
reason
whereby
they
do
deceive
themselves
is
this
.
When
God
,
say
they
,
seemed
unto
us
angry
with
us
,
when
we
found
no
peace
and
were
wrestling
under
the
sense
of
sin
,
and
in
doubt
whether
such
as
we
should
find
mercy
,
then
we
did
pray
very
earnestly
,
night
and
day
,
then
we
were
diligent
in
hearing
and
reading
of
the
Word
of
God
,
and
were
painfull
in
the
exercise
of
all
duties
of
religion
and
obedience
.
But
now
we
find
our selves
much
cooled
and
slackened
in
all
these
duties
,
whereupon
we
justly
suspect
the
peace
which
we
now
do
find
,
to
be
nothing
else
but
a
carnal
security
of
a
sleeping
conscience
.
By
this
mistake
all
thanksgiving
for
the
peace
granted
unto
them
is
well-near
suffocat
&
extinguished
.
Their
former
condition
under
doubts
and
fears
,
is
judged
to
be
better
then
their
present
condition
,
they
wish
their
former
fears
may
return
,
rather
then
they
should
continue
in
this
condition
,
wherein
their
tears
are
dryed
up
,
and
their
former
diligence
eaten
up
.
Hence
go
they
on
to
lay
forth
their
complaints
before
their
intimat
acquaintance
,
concerning
Gods
dispensation
and
dealing
with
them
,
because
the
spirit
of
fear
and
reverence
toward
God
,
the
spirit
of
grace
and
supplication
is
much
diminished
and
near-by
quenched
in
them
.
By
which
complaints
they
do
not
only
breed
trouble
to
themselves
,
but
also
make
heavy
the
hearts
of
their
godly
friends
,
and
do
tempt
them
to
fall
into
the
like
complaints
and
to
grieve
the
Lords
Spirit
.
2
,
This
mistake
doth
arise
,
partly
from
the
not
considering
and
esteeming
of
the
gracious
gifts
of
peace
,
and
other
graces
bestowed
upon
them
,
and
partly
from
a
wrong
comparison
of
their
former
&
present
condition
.
For
,
first
the
afflicted
person
taketh
no
notice
of
the
evidences
of
a
new
creature
in
himself
,
he
doth
not
consider
how
great
a
benefit
is
bestowed
upon
him
,
when
he
feareth
to
offend
God
,
feareth
to
be
shut
out
from
society
with
him
,
and
earnestly
desireth
to
be
sure
of
his
favour
in
Christ
:
he
hath
not
a
due
estimation
of
having
peace
with
God
and
war
with
sin
in
himself
,
joyned
together
;
to
be
freed
from
the
torment
of
the
conscience
condemning
him
according
to
the
law
,
and
withall
a
desire
and
delight
in
the
obedience
of
the
Gospel
joyned
together
.
2.
He
doth
inconsideratly
exact
of
his
conscience
,
that
his
soul
should
be
in
the
same
disposition
before
peace
be
granted
,
and
after
that
it
is
bestowed
,
or
that
his
affections
should
be
stirred
up
one
and
the
same
way
in
both
these
cases
:
for
before
peace
is
given
he
cannot
choose
but
he
must
have
sorrow
,
heavinesse
of
heart
,
unquietnesse
,
fear
,
and
such
like
other
sad
affections
.
But
after
that
God
granteth
peace
,
these
perturbations
are
quieted
,
tormenting
fear
ceaseth
,
lamentations
are
restrained
,
tears
are
washen
away
in
a
good
measure
,
and
in
their
place
,
do
thanksgiving
to
,
and
praises
of
God
succeed
,
and
every
duty
do
call
for
their
own
place
in
a
pacified
mind
,
so
that
the
mans
body
be
not
neglected
as
before
,
but
care
had
of
keeping
health
,
for
inabling
to
do
what
is
required
of
him
in
his
calling
toward
every
one
with
whom
he
liveth
:
For
,
now
his
condition
being
changed
,
why
should
not
his
affections
,
and
the
effects
depending
on
them
be
changed
also
?
Who
can
reasonably
exact
the
same
duties
of
a
man
in
a
fight
,
which
he
may
require
of
him
when
he
hath
gotten
the
victory
?
who
can
expect
the
same
carriage
from
a
man
when
he
is
sick
and
when
he
is
in
health
?
Doth
not
the
Apostle
say
,
Iam.
5
,
13.
If
any
man
be
afflicted
let
him
pray
?
Is
any
merry
,
let
him
sing
Psalms
.
3.
For
remedy
of
this
evil
,
1.
le●
the
afflicted
examine
himself
whether
this
peace
hath
had
a
conflict
of
conscience
and
faith
under
the
sense
of
sin
and
fear
of
the
wrath
threatned
in
the
Law
,
going
before
it
or
not
?
2.
Whether
this
peace
hath
followed
upon
flying
to
Ch●●st
by
faith
,
unto
whom
he
did
cleave
in
his
sad
exercise
?
3.
Whether
this
peace
hath
followed
after
prayer
and
supplication
made
to
God
for
it
,
that
he
might
without
fear
of
his
enemies
serve
God
all
the
dayes
of
his
life
?
4.
And
last
of
all
whether
his
heart
still
inclineth
and
endeavoureth
to
give
obedience
to
the
commands
of
God
,
and
to
be
grieved
for
his
short-coming
therein
?
If
these
things
do
concur
which
beseem
a
convert
,
let
him
perswade
himself
his
peace
which
he
hath
censured
for
carnal
security
,
is
the
solid
peace
of
God
mistaken
by
him
.
And
therefore
,
1.
let
him
no
more
suspect
the
gift
of
God
,
but
hold
fast
the
Word
of
God
,
which
faith
of
the
soul
chased
to
Christ
,
hath
laid
hold
on
,
that
being
now
justified
by
faith
,
he
may
have
peace
with
God
,
Rom.
5.
1.
For
,
God
doth
not
give
to
his
supplicant
carnal
security
for
peace
,
a
stone
for
bread
,
and
an
adder
for
fish
.
But
,
2.
let
him
observe
the
wiles
and
malice
of
Sathan
,
who
cannot
indure
that
the
soul
fled
from
him
to
Christ
should
have
peace
,
or
in
the
enjoying
of
it
blesse
God
for
his
gift
of
grace
.
And
,
3.
let
him
study
to
make
use
of
this
peace
granted
to
him
,
going
on
in
the
obedience
of
Gods
commands
chearfully
,
and
to
be
ready
for
new
conflicts
and
assaults
from
Sathan
,
and
not
be
afraid
of
being
deprived
of
the
peace
of
God
,
while
he
by
faith
in
Christ
is
yoked
in
battel
against
sin
which
he
seeth
in
the
world
and
feeleth
in
himself
.
CHAP.
XII
.
Of
the
case
of
a
convert
,
taking
some
acts
of
justifying
faith
to
be
high
presumption
in
his
person
.
THis
case
is
like
the
former
.
Some
true
converts
are
,
who
have
fled
to
Christ
for
remission
of
sin
and
delivery
from
●erdition
,
and
have
applyed
the
promises
made
for
sanctification
and
consolation
,
and
full
salvation
after
this
life
,
in
such
a
measure
as
doth
suffice
them
for
encouragment
to
wrestle
with
difficulties
,
wherewith
with
they
may
meet
in
their
way
to
heaven
.
But
when
the
highest
and
most
excellent
priviledges
of
the
Gospel
are
presented
to
them
,
and
come
to
be
made
use
of
,
such
as
are
,
sitting
together
with
Christ
in
heavenly
places
,
E●hes.
2.
6.
being
co-heirs
annexed
with
Iesus
Christ
,
Rom.
8.
17.
So
esteemed
of
,
and
loved
by
Christ
,
that
they
who
touch
his
Saints
,
do
touch
the
apple
of
his
eye
,
Iudging
the
world
and
the
damned
Angels
,
1
Cor.
6.
3.
and
such
like
other
priviledges
,
they
are
at
a
stand
,
and
dar
not
apply
these
priviledges
for
fear
of
high
presumption
.
2.
Neither
must
we
wonder
that
a
soul
should
fall
in
this
exercise
,
and
yet
adhere
to
Christ
as
a
convert
and
true
believer
:
For
,
when
a
sinner
for
fear
of
perdition
is
chased
to
a
Saviour
,
and
dar
not
loose
his
grips
lest
he
fall
in
the
pit
,
he
may
seem
to
himself
to
be
in
good
case
if
he
get
in
to
Christ
,
albeit
he
do
not
thrust
himself
upon
such
high
priviledges
,
and
joyn
himself
with
Abraham
,
and
the
Patriarchs
and
Prophets
.
Like
unto
Mephibosheth
,
who
judged
himself
to
have
found
grace
enough
at
Davids
hand
,
that
his
life
was
spared
,
but
trembled
when
he
was
priviledg'd
to
come
to
the
Kings
table
,
who
,
in
his
own
eyes
,
was
like
a
dead
dog
for
his
unworthinesse
,
as
he
judged
of
himself
.
Or
like
the
prodigal
in
the
Gospel
,
who
in
his
own
eyes
was
not
worthy
to
be
counted
a
child
of
the
family
,
but
content
to
be
as
one
of
the
hired
servants
in
his
fathers
house
.
And
true
it
is
,
that
the
wonderfull
largenesse
of
the
promises
of
the
Gospel
maketh
the
true
convert
,
lately
come
forth
of
the
slavery
of
sin
and
Sathan
,
to
stand
so
astonished
,
that
he
dar
not
take
to
him
so
glorious
titles
,
priviledges
and
consolations
as
the
Scripture
doth
allow
him
:
yea
,
when
he
would
lift
up
himself
to
believe
the
glory
promised
,
he
can
no
more
apprehend
the
infinit
love
and
grace
of
God
propounded
and
adjudged
unto
him
,
then
he
can
measure
the
heaven
with
his
span
,
or
comprise
in
his
hand
the
great
Globe
,
and
round
of
heaven
and
earth
.
From
such
a
consideration
was
it
,
that
Peter
did
at
first
utterly
refuse
to
suffer
Christ
to
wash
his
feet
;
and
that
Martha
,
in
the
beginning
of
her
conference
with
Christ
,
could
not
think
of
so
great
a
benefit
,
as
the
resurrection
of
her
brother
Lazarus
before
the
day
of
judgment
.
2.
The
convert
in
this
case
,
doth
wrong
to
himself
and
to
the
Word
of
God
,
and
to
the
liberality
and
rich
grace
of
God
;
for
,
so
long
as
he
suffereth
himself
to
be
born
down
from
imbracing
,
as
safely
he
may
,
the
rich
allowance
of
God
upon
a
soul
reconciled
to
him
by
●aith
in
Christ
,
he
not
only
cuts
himself
off
from
that
measure
of
joy
of
the
holy
Ghost
which
he
may
have
,
but
also
giveth
occasion
and
advantage
to
Sathan
,
to
brangle
and
call
in
question
,
whether
the
man
hath
indeed
believed
in
Christ
at
all
,
or
whether
he
hath
laid
hold
on
Christ
for
righteousnesse
and
salvation
by
faith
un●ained
;
for
,
if
it
be
presumption
for
a
self-condemned
sinner
,
flying
unto
Christ
by
faith
,
to
lay
hold
upon
the
benefits
which
Christ
hath
prepared
,
purchased
and
offered
unto
him
upon
this
pretended
reason
,
that
these
benefits
are
so
hudgely
great
,
and
the
man
so
small
and
unworthy
in
his
own
eyes
,
why
may
not
Sathan
,
with
as
great
reason
,
(
if
there
were
any
weight
in
it
)
call
it
presumption
for
such
a
man
to
lay
claim
unto
Christ
,
who
is
greater
then
all
his
benefits
,
and
so
beat
him
off
from
faith
and
confidence
in
Christ
the
great
gift
of
God
,
made
of
God
,
to
poor
sinners
fled
unto
him
,
wisdom
and
righteousnesse
,
sanctification
and
redemption
?
3.
Wherefore
,
to
help
the
convert
in
this
condition
,
let
him
consider
,
he
doth
well
to
be
feared
for
presumption
,
for
it
is
a
fearfull
evil
:
but
,
let
him
remember
to
put
due
difference
between
presumption
,
and
true
faith
and
confidence
;
for
,
1
,
presumption
is
proud
and
pu●t
up
with
self-conceit
,
but
we
pre-suppose
the
convert
to
be
humble
and
laid
low
in
his
own
eyes
,
in
this
condition
we
are
speaking
of
.
2.
Presumption
is
secure
and
negligent
in
the
discharge
of
commanded
duties
;
but
the
convert
we
speak
of
,
is
about
the
use
of
the
means
,
and
in
some
measure
diligent
in
discharging
commanded
duties
in
his
calling
.
3.
Presumption
layeth
hold
upon
promises
not
made
to
the
presumptuous
,
and
troubleth
not
it self
with
precepts
and
threatnings
;
but
the
convert
in
this
condition
we
are
speaking
of
,
regardeth
both
precepts
and
threatnings
,
and
is
so
far
from
putting
forth
his
hand
,
without
a
warrant
,
unto
promises
,
that
he
stands
aloof
from
laying
hold
on
moe
promises
,
then
he
conceiveth
necessar
to
save
his
soul
from
hell
.
4.
The
presumptuous
promiseth
to
himself
felicity
,
albeit
he
walk
in
his
own
wayes
,
and
turneth
the
grace
of
God
into
lasciviousnesse
,
incouraging
himself
to
sin
because
God
is
mercifull
;
but
this
convert●
sheweth
sin
,
and
followeth
the
way
which
may
lead
him
to
the
possession
of
all
promises
.
Therefore
,
1.
let
the
convert
in
this
condition
remember
,
that
Christ
and
all
his
benefits
are
so
joyned
together
in
the
grant
of
grace
,
that
he
may
confidently
say
,
with
the
Apostle
,
Rom.
8.
32.
that
seing
Christ
is
given
to
the
believer
flying
unto
him
,
it
cannot
be
but
God
with
him
will
give
all
things
also
.
2.
Let
him
consider
,
that
it
is
a
dangerous
mater
,
not
to
give
credit
unto
Gods
faithfull
Word
holden
forth
in
one
promise
,
as
well
as
in
another
:
For
,
seing
he
is
worthy
to
be
believed
in
the
first
promise
,
of
receiving
into
favour
a
sinner
flying
to
Christ
,
why
shall
he
not
have
the
glory
of
truth
and
grace
in
the
rest
of
the
promises
,
which
belong
to
the
accomplishing
of
the
full
glorification
of
the
man
reconciled
.
3.
And
last
of
all
,
let
the
convert
in
this
condition
consider
,
how
near
he
draweth
to
a
popish
error
in
this
practice
;
for
,
Papists
do
measure
the
gifts
of
God
unto
men
,
by
the
mans
merit
and
well-deserving
,
and
not
by
meer
grace
only
,
and
upon
this
ground
do
reckon
it
presumption
for
any
ordinar
Christians
to
be
assured
in
this
life
,
that
God
will
guide
them
with
his
counsel
,
and
at
their
departure
out
of
this
life
,
immediatly
receive
them
into
glory
.
For
,
if
the
convert
,
being
chased
by
the
law
to
lay
hold
on
Christ
(
who
is
the
end
of
the
law
for
righteousnesse
unto
every
one
that
believeth
)
shall
stand
aback
from
laying
hold
on
the
highest
priviledges
of
Saints
,
and
the
greatest
promises
made
to
justified
souls
,
because
of
his
own
unworthinesse
,
doth
he
not
say
in
effect
,
if
I
were
more
worthy
and
like
in
holinesse
unto
such
and
such
Saints
,
I
could
be
more
confident
to
lay
hold
on
these
high
promises
:
which
ground
,
if
it
be
once
holden
,
it
makes
the
reason
of
the
mans
confidence
to
be
his
own
well-deserving
,
and
not
the
meer
and
only
grace
of
God
the
free
promiser
thereof
,
and
so
the
way
of
salvation
by
grace
should
be
undermined
and
over-turned
:
which
is
absurd
,
because
the
Apostle
,
Ephes
,
2.
8.
saith
,
that
by
grace
we
are
saved
through
faith
,
and
that
not
of
our selves
,
it
is
the
gift
of
God
.
Therefore
let
not
the
humbled
convert
think
it
presumption
to
lay
hold
on
Christ
and
the
fulnesse
of
all
promised
grace
in
him
,
how
large
soever
it
be
.
CHAP.
XIII
.
Of
the
condition
of
the
convert
,
fearing
that
the
joy
of
the
holy
Ghost
which
he
hath
felt
,
be
found
only
to
be
either
the
joy
of
speculation
,
common
to
temporal
believers
,
or
a
meer
delusion
.
OF
this
sort
also
is
this
case
,
wherein
the
convert
doth
suspect
,
that
the
joy
of
the
Spirit
which
he
hath
felt
at
some
times
was
either
a
joy
of
speculation
or
contemplation
only
,
such
as
Philosophers
may
find
in
their
study
of
humane
learning
,
or
else
a
delusion
of
Sathan
also
.
This
case
may
fall
upon
the
true
convert
in
the
time
of
affliction
and
felt
desertion
,
when
not
only
the
sense
of
consolation
is
withdrawn
,
but
also
sorrow
and
heavinesse
have
seized
on
his
spirit
,
when
the
sharpnesse
of
affliction
takes
up
the
whole
soul
,
and
sorrow
doth
fill
the
heart
.
At
such
a
time
the
memory
of
by-past
joy
is
greatly
darkned
,
and
the
sense
of
present
grief
inflameth
the
whole
man
.
For
as
it
falleth
forth
in
a
mans
body
,
that
both
sweet
and
sour
liquor
,
do
affect
the
sense
of
tasting
most
,
when
they
are
presently
felt
,
but
when
they
are
past
,
the
memory
of
them
doth
affect
the
imagination
only
,
and
that
but
lightly
in
comparison
with
present
sense
.
As
the
sense
of
a
fiery
coal
doth
otherwayes
affect
us
when
it
touches
our
flesh
,
then
the
memory
of
the
pain
we
have
felt
,
doth
move
us
when
the
pain
is
past
;
So
it
is
in
the
passions
of
the
soul
,
for
joyes
spiritual
shine
for
a
while
,
when
they
are
lately
raised
up
in
the
soul
,
but
after
a
time
they
are
darkned
,
and
in
some
sort
worn
out
,
especially
when
grief
doth
arise
,
then
they
are
swallowed
up
with
sorrow
,
or
are
well
near
forgotten
,
or
lightly
esteemed
and
rejected
:
My
soul
refused
comfort
,
saith
the
Psalmist
,
Ps.
77.
2.
Such
was
Davids
condition
,
Ps.
116.
11.
when
he
said
in
his
haste
all
men
are
lyars
:
at
which
time
,
whatsoever
joy
he
had
felt
,
in
believing
the
promises
made
to
him
by
Samuel
or
other
Prophets
,
he
counted
all
to
be
but
deceiving
of
him
and
delusion
.
This
mistake
is
strengthened
ordinarily
by
Sathans
tentation
and
wicked
suggestion
,
watching
upon
all
occasions
to
traduce
and
slander
all
Gods
words
and
operations
.
The
complaint
of
Ieremie
savours
of
this
malicious
suggestion
,
which
the
Prophet
layeth
out
before
God
to
be
rid
of
it
,
Ier.
20.
7.
Thou
hast
deceived
me
,
and
I
was
deceived
.
Yea
,
oft-times
it
cometh
to
passe
,
that
our
old
man
and
corrupt
inclination
taketh
part
with
Sathan
,
and
when
occasion
doth
offer
,
scorneth
all
the
spiritual
affections
of
the
new
man
,
as
Ishmael
mocked
Isaacs
devotion
.
2.
This
evil
except
it
be
speedily
and
solidly
cured
,
not
only
casteth
the
convert
in
a
miserable
condition
,
but
also
calleth
in
question
his
state
,
whether
at
all
he
be
regenerat
,
reconciled
and
in
the
state
of
grace
:
for
,
if
the
joy
of
the
holy
Spirit
granted
to
the
supplicant
praying
to
God
in
Christ
,
for
confirmation
of
his
faith
,
granted
to
the
mourner
for
sin
,
that
he
may
be
comforted
,
shall
be
esteemed
as
the
effect
of
speculation
only
,
then
the
comfort
of
the
earnest-penny
and
first
fruits
of
the
spirit
is
lost
,
the
confirmation
of
faith
by
that
consolation
is
enervat
and
weakened
;
thanksgiving
formerly
offered
for
the
comfort
sometime
felt
,
is
recalled
,
and
the
testimony
of
Gods
Spirit
,
speaking
according
to
the
word
in
oft-repeated
experience
,
is
laid
aside
.
And
so
the
afflicted
soul
shall
seem
to
himself
in
worse
condition
then
when
he
was
lying
in
his
sins
,
because
he
shall
seem
to
himself
to
have
lost
his
labour
from
the
time
that
he
renounced
his
sins
.
Wherefore
it
is
necessary
,
that
this
sicknesse
be
speedily
cured
,
lest
it
prevail
.
3.
For
remedy
of
this
evil
,
let
the
afflicted
lay
aside
the
dispute
for
a
time
whether
his
joyes
and
spiritual
experiences
of
the
Lords
working
in
him
,
have
been
reall
,
as
they
sometime
seemed
,
and
let
him
turn
his
eyes
upon
his
present
miserable
confused
condition
,
let
him
take
a
new
view
of
his
sins
and
unworthinesse
,
let
him
observe
Sathans
malice
,
power
and
wiles
to
weaken
faith
,
and
what
need
now
he
standeth
in
of
Christ
Mediator
,
Redeemer
Surety
and
Physician
by
office
,
after
a
new
discovery
of
his
sinfulnesse
;
and
let
him
look
upon
the
riches
of
the
grace
of
God
offered
in
the
Gospel
to
every
hungry
and
thristy
●oul
flying
to
Christ
for
refuge
,
and
let
him
say
to
God
,
Lord
there
was
never
a
time
wherein
I
had
more
need
of
Christ
for
righteousnesse
and
salvation
,
behold
I
flye
unto
thee
,
I
welcome
and
embrace
Christ
offered
in
the
Gospel
,
and
heartily
do
consent
unto
the
covenant
of
grace
through
him
,
and
do
accept
,
embrace
and
relye
upon
remission
of
sins
through
him
,
and
the
imputation
of
his
satisfactory
righteousnesse
,
made
over
to
such
as
flye
unto
him
,
or
else
I
should
perish
utterly
,
and
do
give
up
my self
to
thee
,
that
thou
mayest
write
thy
law
more
powerfully
on
my
heart
.
By
this
means
the
confidence
of
the
afflicteds
interest
in
the
covenant
of
Grace
shall
be
more
fixed
and
made
sure
to
him
,
and
Sathan
disappointed
of
his
design
to
cast
the
afflicted
by
his
tentations
in
mis-belief
,
and
separation
from
Christ
.
4.
Thus
when
he
hath
renewed
the
grips
of
faith
in
Christ
,
let
him
now
enter
the
lists
,
and
dispute
the
solidity
of
his
former
felt
experiences
,
by
discussing
the
objections
which
did
weaken
his
estimation
of
the
former
felt
joyes
of
the
Spirit
.
One
objection
against
them
was
,
because
they
were
of
short
endurance
,
and
therefore
seemed
not
solid
.
The
answer
may
be
this
,
The
short
staying
of
the
joy
of
the
Spirit
is
no
proof
against
it
,
as
not
true
joy
;
for
,
it
is
sufficient
earnest
of
the
promised
salvation
,
if
when
the
Word
of
God
in
the
Gospel
speaketh
peace
to
the
man
fled
to
Christ
he
findeth
the
Word
believed
to
be
confirmed
to
the
believer
by
peace
and
joy
,
albeit
the
sense
of
it
remain
but
a
short
while
;
After
you
believed
,
saith
the
Apostle
,
you
were
sealed
with
the
spirit
of
promise
,
Ephes.
1.
11.
As
it
is
not
sufficient
to
prove
,
that
wholsom
water
given
to
a
feaver-sick
person
is
not
a
wholsom
drink
,
because
the
cooling
refreshment
by
it
,
endureth
but
a
short
while
;
So
it
is
not
sufficient
to
prove
,
that
consolation
and
joy
given
to
a
sorrowfull
sinner
,
seeking
favour
through
Christ
,
is
not
solid
and
true
joy
,
because
it
stayeth
but
a
short
while
.
It
is
sufficient
,
that
it
hath
stayed
so
long
as
was
needfull
;
for
,
after
the
word
of
promise
was
believed
,
the
joy
was
sent
to
ease
the
afflicted
souls
present
grief
,
and
to
give
him
earnest
,
that
full
and
lasting
joy
should
be
given
in
due
time
unto
him
.
When
the
messenger
hath
done
his
commission
,
let
him
return
to
his
master
.
As
the
sheet
let
down
in
the
vision
from
heaven
to
Peter
,
after
it
had
served
for
Peters
instruction
,
it
was
taken
up
to
heaven
again
,
Act.
10.
The
Spouse
in
the
Canticle
knew
by
experience
,
that
her
spiritual
joyes
would
not
last
long
,
and
therefore
chargeth
the
daughters
of
Ierusalem
that
they
waken
not
her
beloved
till
he
pleased
.
5.
Another
objection
is
this
.
If
my
joy
had
been
solid
(
saith
the
afflicted
)
it
should
have
brought
forth
better
fruits
then
it
hath
done
;
but
joy
spiritual
,
as
I
then
called
it
,
did
degenerat
into
a
carnal
security
,
and
I
was
not
the
more
holy
by
it
.
To
which
objection
the
answer
may
be
this
,
the
blame
of
this
is
not
to
be
laid
on
spiritual
joy
,
but
upon
the
abuse
of
this
mercy
,
by
ingratitude
for
this
gracious
blink
of
felt
favour
,
negligence
in
the
use
of
means
to
entertain
this
sense
,
by
sleepinesse
of
conscience
and
other
sins
,
and
namely
the
laying
too
much
weight
upon
this
sense
,
and
not
fixing
the
heart
by
so
much
more
upon
the
word
of
promise
when
felt
consolation
may
be
withdrawn
,
is
a
just
cause
;
for
,
spiritual
joy
is
not
given
to
any
to
build
upon
its
continuance
,
but
to
make
the
convert
hold
the
confirmed
word
of
promise
so
much
the
faster
,
when
for
the
exercise
of
faith
,
comfortable
feelings
are
withdrawn
.
The
spouse
in
the
Canticle
after
a
feast
of
this
kind
,
falleth
a
sleep
,
and
giveth
slight
entertaining
to
the
Bridegroom
when
called
upon
by
his
word
,
for
which
she
is
chastised
,
by
his
withdrawing
of
his
comfortable
presence
,
Cant.
5.
1
,
2
,
3.
&c.
But
let
us
put
the
case
,
that
the
felt
joy
of
the
spirit
were
not
abused
,
yet
is
it
not
unusual
for
God
to
withdraw
consolation
,
and
to
send
trouble
and
anguish
on
the
soul
of
his
dear
child
,
to
try
his
faith
and
train
him
on
to
hold
the
word
of
his
grace
,
in
the
hardest
condition
he
can
be
into
,
as
he
did
exercise
Iob
,
and
Ieremie
the
Prophet
,
Ier.
20.
and
the
Psalmist
,
Ps.
77.
In
which
condition
,
to
suspect
that
the
consolation
and
joy
of
the
spirit
,
speaking
to
the
heart
by
his
word
,
is
not
his
gracious
operation
,
or
is
a
delusion
,
cannot
but
exceedingly
grieve
the
Lord
,
and
give
him
cause
to
chastise
this
suspicion
with
desertion
.
6.
But
how
may
I
know
,
saith
the
afflicted
,
that
my
joy
was
solid
and
was
indeed
the
gracious
operation
of
the
holy
Spirit
?
For
answer
,
1.
If
this
joy
was
given
to
him
when
,
or
after
,
he
was
lamenting
his
sins
,
and
fearing
wrath
deserved
,
and
flying
unto
Christ
offered
in
the
Gospel
,
he
hath
reason
to
reckon
that
joy
to
be
such
as
the
Word
of
the
Gospel
doth
promise
and
approve
.
2.
If
during
the
time
of
his
sweet
feeling
of
peace
and
joy
through
Christ
,
he
found
his
faith
in
God
,
and
love
to
Christ
confirmed
and
strengthned
,
if
the
Word
of
the
Gospel
was
in
more
estimation
with
him
,
if
his
heart
was
inlarged
to
blesse
,
praise
and
thank
God
for
manifesting
himself
in
Christ
reconciled
,
if
the
purpose
of
following
after
holinesse
was
renewed
in
him
,
he
hath
no
reason
to
suspect
his
joy
and
comfort
.
3.
If
after
the
removing
of
this
sweet
feeling
he
is
going
on
in
the
study
of
holinesse
,
believing
in
Christ
,
how
heavy
in
heart
soever
he
may
be
,
by
affliction
and
tentation
,
he
may
be
assured
his
sometime
felt
joy
of
the
Lords
Spirit
was
solid
,
and
his
present
suspicion
thereof
to
be
an
evidence
of
his
infirmity
,
and
of
a
tentation
from
Sathan
.
This
was
the
way
how
the
Psalmist
wrestled
out
of
his
sad
condition
,
Ps.
77.
CHAP.
XIV
.
Of
the
converts
suspecting
,
that
his
zeal
for
God
and
against
the
sins
of
others
hath
been
fleshly
severity
and
imprudent
temerity
IT
cometh
to
passe
,
that
they
who
love
God
sincerely
,
and
cannot
endure
the
out-breakings
of
the
wicked
,
do
sometimes
transgresse
the
bounds
of
moderat
zeal
,
and
being
overtaken
in
some
miscarriage
,
for
which
being
rebuked
by
their
friends
,
or
by
them
in
power
censured
or
civilly
chastised
,
do
in
stead
of
moderating
their
zeal
in
time
coming
,
grow
more
slack
and
remisse
in
their
zeal
,
suspecting
themselves
inclined
to
unreasonable
severity
and
rashnesse
,
and
ready
to
be
esteemed
haters
of
mens
persons
by
those
among
whom
they
live
,
as
in
some
by-gone
experience
they
have
already
felt
.
And
upon
this
occasion
the
tentation
of
Sathan
falleth
on
,
tending
to
extinguish
the
fervency
of
true
zeal
required
in
all
true
converts
.
And
here
there
is
danger
lest
true
zeal
grow
cold
,
and
the
convert
become
luke-warm
,
both
in
curbing
sin
in
others
under
his
charge
,
and
in
pursuing
duties
in
his
own
person
.
In
which
sicknesse
he
may
be
the
better
pleased
with
himself
,
by
so
much
as
his
friends
and
others
do
commend
him
for
his
moderation
and
prudence
,
as
they
shall
call
it
.
2.
As
to
the
remedy
of
this
evil
,
there
is
no
doubt
,
but
that
may
befall
true
zeal
,
which
is
common
to
other
vertues
,
of
which
there
is
none
so
perfect
,
but
some
in-lake
or
excesse
may
be
observed
in
them
.
And
therefore
,
as
it
is
without
reason
to
go
back
from
pursuing
duty
in
the
exercise
of
other
vertues
,
because
imperfections
therein
are
remarkable
from
time
to
time
,
So
is
it
without
reason
to
grow
luke-warm
in
zeal
which
may
render
a
man
loathsome
unto
Christ
,
Rev.
2.
3.
Wherefore
let
the
convert
take
heed
what
the
Lords
Word
doth
require
of
him
in
his
calling
,
and
labour
to
discharge
his
duty
towards
others
,
so
as
he
may
be
found
both
zealous
and
prudent
,
that
in
the
expressions
of
his
zeal
against
sin
,
meeknesse
and
love
to
the
offender
may
be
manifested
.
2.
To
this
intent
,
let
the
convert
carefully
take
heed
to
entertain
these
three
properties
of
commendable
zeal
,
which
are
,
1.
The
fear
of
God
.
2.
Humility
of
heart
.
3.
The
love
of
his
neighbour
:
for
,
the
fear
of
God
will
not
suffer
the
convert
to
depart
from
his
commandments
;
Humility
of
heart
will
make
the
man
modest
in
his
expressions
;
and
the
love
of
his
neighbour
will
make
him
mix
meeknesse
and
compassion
toward
sinners
with
his
zeal
against
offences
.
This
is
the
right
seasoning
of
zeal
,
which
the
Apostle
calleth
the
zeal
of
God
according
to
knowledge
.
CHAP.
XV.
Of
the
converts
suspecting
his
aiming
at
circumspect
walking
,
shall
be
found
in
him
scrupulosity
.
SOmetime
it
cometh
to
passe
,
that
the
convert
,
being
under
hard
exercise
before
his
consolation
,
doth
put
on
the
whole
armour
of
God
,
and
studieth
to
walk
circumspectly
for
a
while
,
but
after
a
time
he
becometh
somewhat
weary
of
the
yoke
,
suspecting
he
hath
given
too
much
way
unto
scrupulosity
,
whereupon
he
becometh
more
remisse
and
slack
in
his
watchfulnesse
and
diligence
,
laying
aside
the
armour
of
God
,
as
David
laid
aside
the
armour
of
King
Saul
,
wherewith
he
was
not
accustomed
.
For
satisfying
himself
in
this
course
,
I
presuppone
he
maketh
use
of
three
pretended
reasons
.
The
first
is
,
because
it
is
impossible
for
any
man
to
attain
to
such
circumspection
in
his
carriage
as
becometh
him
:
for
,
it
is
no
lesse
then
to
aim
at
perfect
obedience
of
the
law
,
which
the
Apostle
hath
declared
to
be
impossible
,
because
of
the
weaknesse
of
the
flesh
,
Rom.
8.
3.
The
next
pretended
reason
is
,
because
this
bending
of
a
mans
spirit
maketh
the
conscience
unquiet
,
that
a
man
cannot
injoy
the
peace
of
God
granted
in
the
Gospel
.
The
third
pretended
reason
is
,
because
it
doth
restrain
christian
liberty
in
many
things
lawfull
,
so
as
a
man
can
neither
make
use
of
recreation
of
body
,
or
mind
without
scruple
;
and
here
we
must
beware
on
the
one
hand
lest
we
give
way
to
any
degree
of
mis-regarding
the
law
,
which
is
the
error
of
the
Antinomians
;
and
on
the
other
hand
,
lest
we
insnare
the
conscience
of
converts
,
and
hinder
them
in
the
lawfull
use
of
what
God
doth
allow
unto
them
.
2.
For
remedy
of
this
evil
,
let
the
convert
know
that
there
is
a
necessity
of
aiming
at
circumspect
walking
.
This
duty
is
indispensable
:
for
,
if
a
chink
be
opened
here
in
the
vessel
for
the
least
entry
of
water
,
it
may
ere
long
fill
and
sink
the
whole
ship
:
for
,
the
command
standeth
unmoveable
,
●h●b
.
12.
14.
Follow
peace
with
all
men
and
holiness
,
without
which
no
man
shall
see
the
Lord
.
And
,
1
Pet.
1.
15.
As
he
that
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
.
And
,
Mat.
5.
48.
Christ
hath
said
,
Be
ye
perfect
,
as
your
father
in
heaven
is
perfect
.
This
ground
being
laid
,
let
us
examine
these
three
pretended
reasons
.
As
to
the
first
,
albeit
the
attaining
unto
the
perfect
obedience
of
the
Law
in
this
life
be
impossible
,
because
of
the
infirmity
of
corrupt
nature
;
yet
,
the
aiming
at
the
perfect
obedience
of
Gods
Commands
is
both
possible
and
profitable
,
and
he
who
aimeth
at
perfection
of
obedience
in
this
life
,
shall
attain
it
fully
in
the
life
to
come
.
It
is
one
thing
to
give
perfect
obedience
unto
the
Law
,
for
in
many
things
we
do
sin
all
of
us
;
another
thing
to
endeavour
,
according
to
the
measure
of
grace
given
,
to
obey
the
Law
perfectly
.
For
,
God
,
who
hath
loosed
converts
,
fled
to
Christ
,
from
the
convenant
of
Works
or
the
covenant
of
the
Law
,
he
hath
not
loosed
his
subjects
from
obedience
to
the
Law-giver
,
he
hath
not
abolished
the
ten
Commands
,
he
hath
not
loosed
the
duties
of
the
redeemed
and
converted
souls
,
but
by
receiving
them
in
favour
through
faith
in
Christ
,
he
doth
augment
their
obligation
to
serve
the
Lord
their
Redeemer
,
so
much
more
chearfully
and
carefully
,
as
the
grace
is
large
in
forgiving
them
their
sins
,
and
translating
them
from
the
slavery
of
sin
and
Sathan
,
into
the
kingdom
of
Christ
.
Again
,
albeit
it
be
true
,
that
it
is
impossible
to
attain
perfect
obedience
unto
the
Law
,
yet
there
is
great
advantage
to
be
had
by
circumspect
walking
and
aiming
at
perfect
obedience
:
for
,
this
,
1.
doth
glorifie
our
heavenly
Father
,
when
we
strive
to
be
conform
to
his
will
and
to
have
respect
to
all
his
commands
.
2.
This
endeavour
adorneth
the
Gospel
and
profession
of
our
most
holy
faith
,
whereby
we
lay
hold
on
the
grace
of
free
justification
,
that
we
may
become
the
servants
of
righteousnesse
indeed
.
3.
This
endeavour
beareth
witnesse
of
our
since●
desire
to
serve
God
with
all
our
heart
,
albeit
we
attain
not
to
the
perfection
of
obedience
in
this
life
.
4.
This
endeavour
giveth
unto
us
daily
,
new
mater
of
humiliation
,
when
in
our
aiming
at
our
duty
,
we
come
very
short
of
our
mark
we
shoot
at
.
5.
This
endeavour
and
short-coming
,
for
all
we
can
do
,
maketh
us
despair
of
seeking
justification
by
works
before
God
,
and
to
esteem
highly
,
and
make
use
by
faith
,
of
Christs
satisfaction
for
us
imputed
to
us
for
righteousnesse
,
which
is
a
garment
able
to
hide
our
imperfections
and
nakednesse
.
6.
This
endeavour
to
walk
circumspectly
,
puts
us
to
the
exercise
of
all
christian
graces
,
and
to
strive
with
others
and
with
our selves
,
to
perfect
holinesse
in
the
fear
of
God
.
3.
As
for
the
second
pretended
reason
,
that
this
endeavour
,
to
walk
circumspectly
,
may
make
the
conscience
unquiet
,
it
puts
a
foul
aspersion
on
the
holy
precept
of
the
Apostle
,
Ephes.
5.
15
,
16
,
17.
who
hath
declared
this
to
be
a
mans
wisdom
,
and
so
a
good
mean
of
making
his
conscience
quiet
,
and
to
establish
in
it
the
peace
of
God
:
For
,
by
this
endeavour
,
to
walk
circumspectly
,
believers
in
Christ
are
assured
,
that
they
are
without
the
reach
of
condemnation
,
because
they
walk
not
after
the
flesh
,
but
after
the
Spirit
,
Rom.
8.
1.
Secondly
,
this
endeavour
is
the
evidence
of
a
good
conscience
,
which
accompanyeth
true
faith
,
and
in
a
maner
,
doth
guard
the
conscience
from
just
challenges
which
might
trouble
the
same
.
Thirdly
,
by
this
endeavour
,
the
believer
is
,
by
a
holy
necessity
,
forced
to
cleave
closse
unto
Christ
,
to
converse
with
him
in
heaven
,
that
the
pollution
of
daily
sin
may
be
washen
away
,
by
new
application
of
Christs
expiarory
sacrifice
to
the
believer
,
and
that
Christ
may
let
forth
more
strength
to
him
to
walk
in
the
way
of
commanded
duties
,
and
so
the
convert
may
stand
in
the
grace
of
God
.
Thus
the
peace
of
God
,
offered
and
covenanted
in
the
Gospel
,
is
preserved
in
him
,
so
long
as
this
endeavour
,
to
walk
circumspectly
,
is
entertained
.
4.
As
for
the
third
pretended
reason
against
circumspect
walking
,
as
if
by
it
Christian-liberty
shall
be
crossed
and
cut
short
,
it
is
a
false
pretense
;
for
,
the
contrair
is
true
,
that
Christian-liberty
is
not
hurt
,
but
helped
and
preserved
,
by
circumspect
walking
:
for
,
this
is
true
Christian-liberty
,
to
have
allowance
of
the
use
of
the
benefits
which
God
doth
bestow
with
his
blessing
,
so
far
as
may
serve
our
well-fare
;
seing
it
is
not
a
point
of
Christian-liberty
,
licentiously
,
by
intemperance
,
to
abuse
Gods
benefits
,
and
turn
them
to
our
own
hurt
.
Wherefore
,
let
our
heart
be
all
day
in
the
fear
of
God
,
that
we
may
,
in
lawfull
manner
,
make
use
of
lawfull
things
;
neither
doth
the
study
of
holinesse
make
recreations
of
body
and
mind
unlawfull
,
but
restraineth
immoderat
and
untimeous
use
of
things
lawfull
.
All
that
Christian
liberty
granteth
unto
us
,
is
,
that
whether
we
eat
or
drink
,
or
what
lawfull
thing
else
we
do
,
we
do
all
for
the
glory
of
God
,
1
Cor.
10.
31.
that
is
,
so
as
we
may
be
strengthened
and
set
forward
,
to
glorifie
God
in
Christ
in
necessar
duties
.
As
for
the
maner
and
measure
to
be
keeped
in
the
use
of
things
lawfull
,
prudence
must
be
asked
of
God
,
who
will
direct
us
in
this
as
in
other
Christian
duties
.
CHAP.
XVI
.
Concerning
the
converts
suspicion
,
that
his
softness
of
heart
is
nothing
but
a
natural
disposition
to
weep
upon
any
occasion
.
VVHen
the
Lord
hath
taken
away
from
the
sinner
a
heart
of
stone
,
and
hath
given
unto
him
a
heart
of
flesh
,
so
that
he
dar
not
any
more
harden
himself
against
the
threatnings
of
Gods
Word
,
but
doth
tremble
at
the
hearing
thereof
,
as
speaketh
Isaiah
,
66.
2.
and
in
his
prayer
doth
pour
forth
his
heart
ordinarily
with
tears
,
he
may
(
as
experience
hath
taught
)
fall
in
a
suspicion
of
this
ordinar
or
frequent
melting
of
heart
,
as
if
it
were
nothing
else
but
a
childish
or
woman-like
temper
of
body
and
spirit
,
and
no
evidence
of
contrition
for
spiritual
causes
,
which
the
Scripture
requireth
and
commendeth
in
the
penitent
.
2.
In
this
case
there
is
danger
on
either
hand
,
if
the
convert
be
not
wary
and
circumspect
in
this
condition
;
for
,
on
the
one
hand
he
is
in
hazard
of
making
light
account
of
the
work
of
God
,
who
hath
taken
from
him
the
heart
of
stone
,
and
given
him
an
heart
of
flesh
.
On
the
other
hand
,
he
is
in
hazard
of
laying
too
much
weight
on
his
tears
,
if
once
he
be
satisfied
about
the
suspicion
he
hath
of
his
own
tears
,
and
made
clear
,
that
they
were
proofs
and
evidences
of
his
sincerity
in
his
prayers
to
God
.
That
there
is
a
danger
on
either
hand
,
experience
hath
taught
;
for
,
some
sincere
converts
,
having
entertained
the
suspicion
,
that
their
tears
in
prayer
proceeded
from
the
soft
temper
of
their
natural
complexion
&
disposition
of
spirit
,
have
resisted
their
inclination
to
mourn
,
and
striven
against
letting
forth
of
tears
so
far
,
that
they
have
become
so
dry
for
a
long
time
,
and
have
prayed
more
perfunctoriously
then
before
,
that
when
just
causes
of
grief
and
tears
were
given
unto
them
,
they
were
not
able
to
bring
forth
one
tear
for
easing
of
their
grieved
heart
.
On
the
other
hand
,
experience
hath
taught
,
that
some
,
looking
upon
the
expressions
of
the
Saints
in
Scripture
concerning
their
tears
,
have
laid
so
much
weight
upon
their
tears
,
as
they
have
numbered
,
in
a
manner
,
all
the
drops
of
their
eyes
,
and
from
the
lesse
or
more
quantity
of
them
,
made
reckoning
of
their
own
better
or
worse
condition
,
and
of
Gods
acceptation
of
their
prayers
lesse
or
more
.
3.
This
tendernesse
of
heart
,
and
easinesse
to
be
moved
unto
tears
,
for
spiritual
motives
,
is
a
rare
gift
.
Few
they
are
,
who
with
sense
of
the
body
of
death
and
original
sin
bearing
them
down
,
do
lament
their
natural
sinfulnesse
in
their
best
condition
with
Paul
,
Rom.
7.
24.
Few
shall
be
found
so
affectionat
,
to
the
glory
of
God
and
salvation
of
peoples
souls
,
as
to
pour
out
tears
both
in
secret
and
openly
,
for
promoving
thereof
,
as
the
Apostle
did
,
Act.
20.
19
,
21.
and
,
2
Cor.
2.
4.
Few
like
Timothy
,
whose
heart
was
so
tender
,
that
the
Apostle
could
not
but
observe
his
tears
,
and
remember
them
,
2
Tim.
1.
4.
Yet
,
we
doubt
not
,
that
from
age
to
age
sundry
be
,
who
by
the
grace
of
God
have
this
constantly
melting
heart
,
according
to
the
measure
of
Gods
free
donation
,
some
with
tears
,
some
without
tears
.
And
therefore
,
if
there
be
found
in
such
mourners
,
an
honest
endeavour
to
walk
circumspectly
,
let
not
the
suspicion
,
that
their
tendernesse
is
but
natural
weaknesse
of
spirit
or
bodily
complexion
,
be
entertained
.
Only
let
the
giver
of
the
grace
of
a
tender
heart
be
relyed
upon
,
and
not
their
tears
,
as
if
they
were
any
more
then
witnesses
of
their
honest
affection
in
spiritual
exercises
;
for
,
such
prayers
may
prove
sincere
and
acceptable
to
God
,
both
when
they
cannot
mourn
,
and
also
when
their
heart
seemeth
withered
,
hard
and
dry
.
CHAP.
XVII
.
Concerning
the
converts
suspicion
,
that
all
his
devotion
is
but
lip-labour
which
is
not
joyned
with
a
tender
and
melting
heart
,
and
with
Gods
sensible
approbation
.
AS
some
are
suspicious
of
their
condition
,
because
of
their
ordinar
tendernesse
and
melting
of
heart
;
So
other
some
are
suspicious
of
their
condition
,
because
they
find
not
their
heart
tender
and
soft
in
their
devotion
.
All
converts
do
agree
in
this
,
that
God
must
be
worshiped
in
spirit
and
truth
,
and
that
it
is
not
acceptable
worship
to
God
,
if
a
man
draw
near
him
with
his
lips
,
when
his
heart
is
far
from
him
:
whereupon
,
every
convert
,
when
he
is
mindfull
of
his
duty
,
goeth
about
to
worship
God
with
understanding
and
inward
affection
of
heart
,
to
confesse
sin
,
deprecat
wrath
,
ask
of
God
things
necessar
,
interceed
for
others
,
give
thanks
to
God
for
his
benefits
,
and
praise
him
for
his
works
and
working
,
so
as
his
affections
may
be
conform
to
his
expressions
,
and
the
conscience
may
approve
both
his
words
and
his
hearty
affections
,
and
God
may
,
with
his
peace
and
consolation
,
approve
the
worshiper
.
But
some
converts
are
,
who
,
albeit
in
sincerity
they
worship
God
,
yet
they
count
all
their
devotion
to
be
but
lip-labour
,
except
they
find
their
affections
wakened
up
and
their
heart
tender
,
and
some
vigour
of
spiritual
life
in
their
exercises
,
and
the
sense
of
Gods
approbation
of
their
worship
,
by
giving
sense
of
his
peace
and
consolation
to
them
in
their
worship
.
Hence
oft-times
doth
suspicion
arise
,
without
just
ground
,
that
they
are
deserted
of
God
,
that
he
is
displeased
with
them
;
and
this
suspicion
being
entertained
,
doth
send
forth
complaints
,
and
bringeth
on
coldrifenesse
in
prayer
and
discouragement
.
2.
This
unjust
suspicion
of
the
grace
of
prayer
,
the
Lord
doth
oft-times
chastise
by
with-drawing
peace
and
comfort
,
and
order
in
prayer
and
of
words
also
,
that
he
who
complained
that
his
devotion
was
but
lip-labour
,
because
he
sound
not
such
measure
of
affection
as
he
would
have
had
,
nor
that
consolation
which
he
wished
to
have
,
shall
find
himself
in
worse
taking
after
his
complaining
,
then
he
was
in
at
first
,
when
he
began
to
suspect
his
condition
.
It
is
true
,
that
confusion
of
mind
,
and
want
of
words
to
expresse
the
case
wherein
he
is
,
may
fall
on
a
convert
,
by
reason
of
afflictions
and
manifold
temptations
,
and
yet
he
may
be
free
from
this
suspicion
of
Gods
affection
and
acceptation
of
his
person
and
prayers
;
as
the
Apostle
doth
teach
us
,
Rom.
8.
26.
Likewayes
,
the
Spirit
also
helpeth
our
infirmities
;
for
we
know
not
what
we
should
pray
for
as
we
ought
,
but
the
Spirit
it self
maketh
intercession
for
us
,
with
groanings
which
cannot
be
uttered
.
But
when
this
cutting
short
of
the
gift
of
prayer
,
in
any
measure
,
doth
follow
after
suspicion
of
Gods
respect
and
good
will
toward
the
complaining
and
discouraged
convert
,
it
is
a
fatherly
chastisement
from
God
,
threatning
the
convert
with
a
greater
measure
of
desertion
and
heavier
temptation
,
except
he
repent
his
folly
and
return
to
God
,
whom
by
his
suspicion
and
misbelief
he
hath
offended
.
3.
For
remedy
of
this
evil
,
these
five
things
must
be
distinguished
by
the
afflicted
convert
;
1.
the
labour
of
the
lips
,
or
formality
in
prayer
or
devotion
;
2.
prayer
in
faith
;
3.
prayer
with
felt
and
observed
affection
in
prayer
;
4.
prayer
approven
of
God
;
5.
prayer
with
the
sense
and
feeling
of
Gods
approbation
.
As
to
the
first
,
the
labour
of
the
lips
,
or
formality
in
prayer
which
the
Scripture
doth
condemn
,
is
when
a
man
prayeth
with
his
mouth
for
things
necessar
or
lawfull
and
is
about
the
external
work
of
devotion
,
wherein
he
pleaseth
himself
,
and
doth
rest
upon
the
work
wrought
without
affection
of
heart
or
faith
,
as
we
see
,
Is.
58.
1
,
2
,
3.
and
this
is
not
the
case
of
the
convert
of
whom
we
are
speaking
;
for
,
because
he
esteems
his
devotion
to
be
but
a
formality
,
he
is
displeased
with
himself
and
is
unquiet
.
As
to
the
second
,
prayer
in
faith
,
is
when
the
convert
misseth
freedom
of
speech
,
and
answerable
affection
to
his
speech
in
his
devotion
in
prayer
,
praises
,
thanksgiving
,
intercession
,
&c.
yet
,
because
the
duty
is
commanded
,
he
doth
offer
it
up
to
God
with
hope
of
acceptation
,
and
yet
is
displeased
with
himself
,
and
humbled
in
the
sense
of
his
coldrife
affections
,
which
is
the
duty
of
the
convert
of
whom
we
are
speaking
,
but
the
not
esteeming
this
his
devotion
through
Christ
acceptable
,
is
his
fault
.
As
to
the
third
;
prayer
or
devotion
with
felt
affection
in
discharging
it
,
is
when
the
convert
poureth
out
his
heart
unto
God
with
fredom
of
speech
,
and
yet
cannot
be
quiet
,
because
he
doth
not
feel
any
sign
of
Gods
approbation
of
him
and
hearing
of
his
supplication
,
and
this
was
the
case
of
the
Psalmist
in
sundry
Psalms
.
But
this
is
not
the
case
of
the
convert
we
are
speaking
of
;
for
,
he
complaineth
of
the
hardnesse
of
his
heart
and
want
of
affection
,
and
doth
weaken
his
own
faith
,
which
is
his
fault
.
As
to
the
fourth
;
prayer
approven
of
God
,
is
when
the
convert
doth
offer
his
devotion
to
God
in
sincerity
,
and
prayeth
for
what
is
promised
,
in
hope
to
be
heard
and
answered
in
due
time
.
And
this
prayer
or
devotion
is
approven
by
God
in
Scripture
,
whether
the
convert
be
satisfied
with
the
measure
of
answerable
affection
to
his
words
,
or
not
,
as
the
Apostle
testifieth
.
1
Ioh.
5.
14
,
15.
And
this
should
be
observed
by
the
convert
,
of
whom
we
are
speaking
,
for
rectifying
his
judgment
and
quieting
of
him
,
albeit
he
neither
find
his
affection
moved
as
he
would
,
nor
find
consolation
from
God
as
he
would
.
As
to
the
fifth
;
prayer
or
devotion
,
with
the
sense
and
feeling
of
Gods
approbation
,
is
when
God
not
only
approveth
the
converts
prayer
and
devotion
,
by
his
Word
in
the
Scripture
,
but
also
by
his
Spirit
doth
sensibly
comfort
the
supplicant
,
and
sends
him
to
his
calling
with
joy
.
So
did
he
deal
oft-times
with
the
Psalmist
David
,
and
so
did
he
comfort
Samuels
mother
,
in
,
and
after
her
prayer
,
1
Sam.
1.
This
is
the
thing
which
the
convert
we
speak
of
would
be
at
,
and
which
would
satisfie
him
if
he
could
come
to
it
.
4.
This
condition
is
the
sweetest
to
the
supplicant
,
and
much
to
be
desired
,
with
submission
to
Gods
dispensation
whatsoever
it
be
,
but
it
is
not
the
only
condition
acceptable
to
God
,
as
we
see
,
1
Ioh.
5.
14.
15.
This
is
the
confidence
which
we
have
in
God
,
that
if
we
ask
any
thing
according
to
his
will
he
heareth
us
,
and
if
we
know
that
he
heareth
us
,
whatsoever
we
ask
we
know
we
have
the
petitions
that
we
desired
of
him
.
And
that
the
mater
is
so
,
may
be
perceived
in
David's
condition
at
sundry
times
;
for
,
Ps.
119
,
seven
or
eight
times
he
prayeth
,
Quicken
thou
me
according
to
thy
word
.
He
findeth
in
himself
much
deadnesse
of
spirit
,
yet
he
continueth
meekly
praying
to
be
quickened
in
the
service
of
God
.
5.
Wherefore
,
so
oft
as
the
convert
is
displeased
for
any
defect
he
findeth
in
his
devotion
,
let
him
,
1.
humble
himself
in
the
sense
of
his
imperfection
,
and
betake
himself
so
much
the
more
to
the
intercession
of
Christ
,
and
lay
hold
more
firmly
upon
the
satisfaction
made
by
the
Mediatour
,
and
draw
by
faith
grace
for
grace
out
of
his
fulnesse
,
and
let
him
in
faith
and
sincerity
worship
God
,
and
live
holily
in
his
conversation
and
not
be
afraid
that
his
devotion
shall
be
esteemed
of
God
to
be
but
lip-labour
.
2.
To
this
end
,
let
him
rightly
construe
Gods
dispensation
,
and
consider
that
his
gifts
are
wisely
given
forth
for
the
good
of
his
people
:
for
,
sometime
he
giveth
to
will
that
which
is
good
,
without
ability
for
the
time
to
effectuat
what
the
convert
willeth
;
he
may
give
a
willing
heart
to
pray
affectionatly
,
and
not
for
the
time
grant
ability
to
pray
as
his
child
would
,
Rom.
7.
18.
Sometime
he
may
give
no
more
but
to
sigh
and
groan
,
without
ability
to
expresse
the
confused
desires
of
his
heart
,
Rom.
8.
26
,
27.
Sometime
he
will
suggest
words
,
and
make
the
supplicant
in
sincerity
of
faith
present
the
words
put
in
his
mouth
,
Hos
,
14.
1.
2.
Sometime
he
will
grant
to
the
supplicant
to
bear
out
much
disputation
in
his
prayers
,
without
sensible
consolation
,
Ps.
77.
Sometime
he
will
grant
the
supplicant
a
loosed
heart
in
prayer
and
abundance
of
tears
,
and
yet
seem
for
a
time
not
to
regard
them
,
Ps.
6.
Sometime
he
will
grant
confidence
and
consolation
to
the
supplicant
,
as
,
Ps.
6.
and
many
other
Psalms
.
And
certainly
,
the
variety
of
divine
dispensation
to
his
children
cannot
be
told
;
in
all
which
,
he
requires
of
his
supplicants
meek
submission
,
and
perseverance
in
prayer
,
with
confidence
to
find
a
good
answer
at
last
:
for
,
if
his
child
do
not
accept
well
of
the
measure
which
is
bestowed
on
him
,
he
may
readily
find
the
measure
he
complained
of
,
more
scant
,
and
confusion
of
mind
without
words
to
fall
upon
him
,
and
if
yet
he
shall
not
wisely
submit
himself
to
Gods
exercising
of
him
,
he
may
fall
in
harder
trouble
and
questioning
of
his
state
in
grace
,
and
be
tempted
to
restrain
prayer
till
he
cease
complaining
,
and
flye
for
refuge
to
Christ
the
Mediatour
,
and
come
to
a
better
estimation
of
the
measure
of
presence
with
him
when
he
began
to
complain
.
CHAP.
XVIII
.
Concerning
the
converts
looking
upon
the
sight
of
his
faith
,
as
if
it
were
the
failing
of
his
faith
.
SIncere
faith
in
Christ
is
the
special
grace
of
God
,
given
to
the
elect
only
;
which
grace
,
the
more
we
do
exercise
it
,
the
more
we
please
God
:
for
,
without
faith
it
is
impossible
to
please
him
,
Heb.
11.
6.
This
saving
grace
the
Lord
taketh
pleasure
to
put
it
unto
tryall
and
exercise
,
that
thereby
he
may
train
it
on
,
and
foster
and
increase
it
,
and
bring
it
forth
to
light
,
both
for
his
own
glory
and
for
the
commendation
of
his
children
,
as
is
told
us
,
1.
Pet.
1.
7.
In
which
exercise
,
the
true
convert
is
oft-times
much
mistaken
,
and
doth
mis-construe
his
condition
.
The
reasons
are
,
1
:
the
faith
of
young
converts
is
very
imperfect
,
knowledge
is
many
wayes
darkened
,
and
the
application
of
promises
is
very
weak
.
2.
When
Sathan
by
his
tentations
obscures
the
truth
,
which
should
strengthen
faith
,
the
convert
finding
himself
in
the
mist
,
may
be
at
a
stand
,
till
his
sight
be
cleared
up
and
he
freed
from
the
tentation
.
3.
The
sincere
convert
,
in
the
conscience
of
his
own
imperfection
,
and
consideration
of
the
deceitfulnesse
of
the
heart
,
is
wary
and
suspicious
,
that
he
may
be
easily
deceived
,
and
take
historical
or
temporal
faith
for
true
saving
faith
,
and
so
doth
readily
lay
hold
on
Sathans
suggestions
against
the
sincerity
of
his
●aith
.
4.
In
the
conflict
,
which
his
faith
oft-times
hath
with
mis-belief
,
strengthened
by
Sathans
tentations
,
he
finds
himself
now
and
then
foiled
by
yielding
unto
the
suggestion
of
Sathan
;
as
Davids
experience
teacheth
may
befall
both
the
elder
and
younger
souldiers
,
Ps.
●●6
.
11.
I
said
in
my
haste
,
all
men
are
lyars
,
meaning
Samuel
and
other
Prophets
,
who
promised
to
David
in
Gods
name
he
should
be
King
.
5.
In
the
fight
of
faith
,
some
infirmity
is
alwayes
manifested
,
and
the
convert
is
forced
to
acknowledge
,
that
his
faith
is
not
so
strong
as
he
supposed
it
to
be
before
the
fight
,
whereupon
he
is
ready
to
suspect
his
fight
in
faith
to
be
a
fainting
and
decaying
in
faith
.
6.
Sometime
the
convert
by
giving
way
to
sin
,
doth
grieve
the
holy
Spirit
,
and
provoke
him
to
withdraw
his
comfortable
testimony
,
which
he
gave
in
former
time
to
the
convert
,
which
bringeth
him
into
suspicion
of
the
sincerity
of
his
faith
,
which
seemed
to
himself
sound
and
unfained
before
.
2.
This
case
is
both
troublesome
to
the
convert
and
dangerous
;
for
,
till
it
be
cured
,
it
groweth
like
a
rageing
feaver
,
and
sets
upon
the
vital
power
of
justifying
faith
,
and
at
least
hindereth
the
exercise
thereof
not
a
little
.
For
remedy
whereof
,
let
the
afflicted
convert
put
difference
between
an
infirm
faith
,
and
felt
infirmity
in
faith
fighting
:
for
,
albeit
the
convert
,
in
the
conflict
of
faith
against
tentations
to
mis-belief
,
do
feel
infirmity
,
yet
is
not
his
faith
to
be
accounted
infirm
simply
,
because
whatsoever
infirmity
he
feels
in
his
fight
,
yet
his
fighting
against
tentations
proveth
his
faith
to
be
so
much
the
stronger
,
as
he
resisteth
mis-belief
and
cleaveth
closer
to
Christ
.
2.
Let
him
consider
,
that
the
Lord
suffereth
his
child
to
be
exercised
with
tentations
,
of
set
purpose
to
humble
him
,
and
empty
him
of
all
confidence
in
his
own
wisdom
,
righteousnesse
and
strength
,
that
he
may
gather
strength
in
his
fighting
,
by
Scripture
,
holden
up
to
God
in
prayer
,
and
so
wax
valiant
in
fight
,
as
believers
have
been
helped
before
,
Heb.
11.
34.
3.
Let
the
convert
put
difference
between
faith
and
a
setled
perswasion
:
for
,
setled
and
full
perswasion
excludes
all
dubitation
for
the
time
,
But
saving
faith
may
may
be
where
doubting
is
and
unbelief
is
felt
;
as
the
father
of
the
possessed
child
in
his
prayer
to
Christ
maketh
manifest
,
Lord
,
I
believe
,
saith
he
,
help
my
unbelief
.
4.
Let
him
put
difference
between
dubitation
suggested
,
and
faith
striving
to
overcome
dubitation
:
for
,
dubitation
bewrayeth
infirmity
of
faith
,
but
striving
against
dubitation
,
doth
evidence
life
and
vigour
in
faith
to
be
present
,
and
is
acceptable
service
to
God
.
5.
Let
him
put
difference
between
the
doubting
of
the
truth
of
the
promise
and
the
weak
griping
of
it
;
for
he
that
doubts
of
the
truth
of
the
promise
,
is
,
(
Iam.
1.
6
,
7.
)
like
a
wave
of
the
sea
,
and
can
expect
nothing
,
But
he
that
layes
hold
on
the
promise
,
with
a
trembling
hand
,
and
striveth
to
hold
it
fast
against
doubting
,
may
expect
to
obtain
.
6.
Let
him
put
difference
between
his
suspicion
of
the
failing
of
his
faith
and
the
right
judging
of
it
:
for
,
in
the
mean
time
of
his
fighting
and
fear
of
failing
,
he
goeth
on
in
exercise
of
faith
,
fearing
to
succumb
,
yet
resolute
not
to
depart
from
Christ
:
In
the
love
and
estimation
of
whose
grace
,
he
goeth
on
and
groweth
,
longing
for
the
victory
and
for
a
nearer
felt
fellowship
with
him
;
which
if
he
did
observe
and
consider
,
his
judgement
should
be
rectified
.
Last
of
all
,
let
him
put
difference
between
a
hasty
apprehension
of
the
failing
of
his
faith
,
and
a
fixed
opinion
that
his
faith
is
but
fancy
:
for
,
a
strong
souldier
may
be
surprized
on
a
suddain
(
as
David
,
Ps.
31.
22.
and
Ps.
116.
11.
and
Ionah
,
2.
3
,
4.
do
furnish
instances
)
who
shortly
after
did
gather
their
courage
and
entered
the
lists
afresh
,
and
became
victorious
against
their
tentations
unto
misbelief
.
Therefore
let
the
wrestler
be
of
good
courage
;
for
,
nothing
can
prove
the
sincerity
of
his
faith
more
then
his
wrestling
against
distrust
,
and
his
looking
towards
Christ
through
all
the
clouds
which
hinder
his
sight
,
and
his
sorrowing
for
his
unbelief
,
for
his
weak
holding
grip
of
the
covenant
of
grace
,
and
for
his
inability
to
glorifie
the
truth
of
the
Gospel
,
and
rich
grace
of
God
offered
in
Christ
:
Especially
when
he
considereth
,
that
the
Spirit
of
Christ
commendeth
the
exercise
of
faith
,
with
variety
of
temptations
,
for
a
mater
of
great
joy
,
Iam.
1.
2
,
3.
CHAP.
XIX
.
Concerning
the
converts
straitning
his
charity
toward
others
,
more
then
he
did
at
the
first
time
of
his
conversion
,
conceiving
his
former
larger
charity
,
was
unwarrantable
folly
.
ALl
converts
must
agree
to
Christs
saying
,
Ioh.
13.
35.
By
this
shall
all
men
know
,
that
ye
are
my
disciples
,
if
ye
have
love
one
to
another
.
No
man
doubteth
of
this
his
duty
in
general
;
but
sundry
make
question
about
the
exercise
and
expression
of
their
charity
:
for
,
some
conceive
,
that
their
former
charity
(
in
the
mater
of
judging
of
others
,
and
in
the
mater
of
affection
to
others
,
and
in
the
mater
of
actual
expression
of
their
charity
)
hath
been
ill
bestowed
toward
unworthy
and
ill-deserving
persons
.
And
this
they
reckon
to
have
been
folly
;
and
therefore
do
resolve
to
dispose
of
their
judgement
,
affection
and
good
deeds
more
prudently
then
they
have
done
,
that
their
charitable
estimation
,
affection
and
expression
actual
,
shall
be
drawn
forth
toward
the
worthy
and
well-deserving
disciples
of
their
acquaintance
,
thus
they
condemn
for
folly
what
was
right
indeed
.
The
main
pretenses
of
reason
for
their
resolution
,
are
two
.
The
first
is
,
because
they
perceive
many
whom
they
judge
wise
and
godly
,
to
exclude
from
the
number
of
believers
,
or
disciples
of
Christ
,
all
in
whom
the
evident
signs
of
regeneration
do
not
appear
,
and
so
do
think
they
may
draw
the
circle
of
their
charity
in
strait
and
narrow
bounds
,
and
may
shun
to
keep
Church-fellowship
in
the
pure
Ordinances
of
Christ
with
any
,
save
approven
visible
Saints
.
The
other
pretense
is
,
because
they
have
found
themselves
oft-times
deceived
by
those
,
of
whom
sometime
they
have
entertained
good
thoughts
,
and
no
small
estimation
.
1.
As
for
the
first
pretense
,
it
belongs
to
the
question
of
the
constitution
of
visible
Churches
,
whether
it
be
founded
upon
visible
Sanctity
or
evidences
of
Regeneration
,
or
upon
visible
entering
in
the
external
covenant
of
Grace
,
and
profession
of
subjection
to
the
Doctrine
and
Discipline
of
Christ
.
Of
which
question
,
there
is
enough
written
by
learned
and
godly
men
,
and
and
in
this
place
it
doth
not
fall
in
conveniently
to
be
disputed
.
2.
Concerning
the
other
pretense
,
of
being
oft-times
deceived
by
sundry
,
such
as
were
unworthy
of
respect
;
we
grant
,
that
there
are
many
hypocrits
who
pretend
to
be
Saints
,
and
worthy
to
be
blamed
in
that
respect
:
and
it
is
no
wonder
,
that
the
charity
of
many
wax
cold
,
when
so
many
speak
vanity
,
every
man
to
his
neighbour
,
Ps.
12.
2.
for
this
our
Lord
foretold
,
Mat.
24.
12.
Because
iniquity
shall
abound
,
the
love
of
many
shall
wax
cold
.
Yet
,
it
is
not
iustifiable
to
cut
charity
short
,
because
of
mens
ill-deserving
;
Rivers
of
tears
,
saith
David
,
run
down
my
eyes
,
because
they
keep
not
thy
Commands
.
Here
is
love
to
Gods
glory
,
and
pity
toward
perishing
●ouls
;
such
mourners
were
spared
in
the
day
of
Gods
wrath
.
Ezek.
9.
9.
1.
Ob.
But
some
may
say
,
the
same
Psalmist
did
hate
the
wicked
and
profane
.
Ans.
1.
But
he
did
so
with
a
perfect
hatred
,
not
with
a
carnal
and
corrupt
hatred
against
their
persons
,
but
with
a
spiritual
and
sincere
hatred
,
tending
to
the
abolishing
of
their
vice
and
safety
of
their
persons
;
for
which
end
,
the
Psalmist
presenteth
his
affections
to
be
examined
of
God
,
and
teacheth
men
,
by
his
example
,
to
purifie
their
hearts
in
hating
sinners
.
2.
〈◊〉
ca●e
,
that
God
did
reveal
unto
the
Prophet
the
reprobation
of
some
enemies
of
God
,
for
whose
perdition
he
prayed
in
sundry
Psalms
,
that
the
justice
of
God
might
be
ministered
,
and
the
Church
preserved
from
their
malice
.
This
his
practice
is
not
to
be
imi●a●
by
them
who
know
not
of
what
spirit
●hey
are
and
cannot
justifie
before
God
the
integrity
of
〈◊〉
●earts
in
the
particular
.
2.
Ob.
But
,
put
case
,
saith
one
,
that
I
am
a
civil
Judge
,
shall
my
charity
hinder
justice
and
cutting
off
malefactors
,
man-slayers
,
or
others
such-like
?
Ans.
Not
;
for
,
charity
to
the
malefactor
may
stand
with
the
love
of
Justice
and
the
Common-wealth
,
when
the
malefactor
is
adjudged
to
death
.
For
,
when
Ioshua
was
to
destroy
Achan
,
he
exhorted
him
to
repent
and
give
glory
to
God
,
that
his
soul
might
be
saved
,
Ios.
7.
19.
Likewayes
,
the
Prophets
,
when
they
denounced
the
destruction
of
Cities
and
Nations
,
had
melting
hearts
in
compassion
toward
them
who
were
condemned
by
God
,
Is.
16.
11.
Ier
,
48.
36.
and
Christ
our
Lord
,
charity
it self
,
weeped
for
the
misery
of
Ierusalem
,
destinat
justly
to
destruction
,
Mat.
23.
37.
3.
Obj.
But
,
(
saith
he
)
a
special
regard
must
be
had
toward
believers
in
the
exercise
of
charity
,
Gal.
6.
10.
Ans.
It
is
true
;
but
the
Apostles
words
are
,
As
we
have
opportunity
,
let
us
do
good
unto
all
men
,
especially
unto
them
that
are
of
the
housheld
of
faith
.
Which
houshold
consisteth
of
all
them
,
who
by
profession
have
subjected
themselves
to
the
doctrine
and
discipline
of
Christ
,
and
are
members
of
the
visible
Church
.
4.
Ob.
But
(
saith
he
)
as
all
that
are
of
Israel
,
are
not
the
Israel
of
God
,
Rom.
9.
6.
So
all
that
are
in
the
visible
Church
,
are
not
of
the
houshold
of
God
.
Ans.
Who
hath
made
thee
a
Judge
either
to
discern
who
are
elect
,
who
not
?
or
to
discern
what
shall
become
of
this
man
or
that
man
,
whereby
thou
may
abandon
charity
toward
him
?
God
hath
given
to
us
his
Spirit
,
saith
the
Apostle
,
that
we
may
know
what
saving
grace
he
hath
given
to
our selves
,
but
not
to
know
what
he
hath
bestowed
on
others
.
1
Cor.
2.
10
,
11.
God
,
who
only
searcheth
the
secrets
of
all
hearts
,
hath
reserved
the
judgements
of
mens
hearts
to
himself
,
and
he
alone
can
discern
who
is
the
hypocrit
,
and
in
whose
heart
there
is
no
guil.
5.
Ob.
But
(
saith
he
)
the
judgment
of
charity
i●
not
blind
,
but
should
be
according
as
the
truth
is
;
otherwayes
,
I
shall
esteem
a
man
a
true
convert
,
who
is
not
regenerat
,
and
so
deceive
my self
.
Ans.
The
judgment
of
charity
,
concerning
other
mens
inward
estate
and
condition
,
is
not
one
alwayes
with
the
judgement
according
to
verity
;
for
,
the
rule
of
the
judgement
of
charity
,
is
equity
and
commanded
duty
,
reserving
the
judgment
according
to
verity
to
God
.
For
this
distinction
the
Apostle
gives
ground
,
Phil.
1.
6
,
7.
in
charity
judging
all
the
Philippians
to
be
sincere
converts
;
he
saith
,
his
speech
and
estimation
of
them
was
according
as
was
meet
for
him
to
think
.
Now
equity
required
,
that
he
should
judge
the
best
of
them
all
,
albeit
he
did
not
know
the
hearts
of
them
all
,
as
he
saith
,
1.
Cor.
13.
7.
charity
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
.
But
,
for
the
judgment
of
other
mens
estate
and
condition
in
grace
,
according
to
verity
,
he
doth
forbid
men
to
judge
before
the
time
,
1
Cor.
4.
3.
5.
Rom.
14.
4.
Iam.
4.
12.
And
,
1
Pet.
5.
12.
the
Apostle
,
speaking
in
charity
of
Sylvanus
,
saith
,
he
is
a
faithfull
brother
,
as
I
suppose
.
2.
If
we
see
it
our
duty
to
show
charity
to
our
neighbour
,
whatsoever
he
be
,
our
charity
is
not
blind
,
but
clear-sighted
.
6.
Ob.
But
(
saith
he
)
mens
profanity
,
wickednesse
and
atheisme
,
may
clearly
be
seen
;
for
,
the
Psalmist
saith
,
The
transgression
of
the
wicked
saith
within
my
heart
,
that
there
is
no
fear
of
God
before
his
eyes
,
Ps.
36.
1.
and
Christ
,
speaking
of
false
Prophets
,
Mat.
7.
16.
saith
,
Ye
shall
know
them
by
their
fruits
.
Ans.
What
the
Prophet
saith
by
the
Spirit
,
and
what
Christ
saith
,
is
true
;
and
we
grant
,
that
mens
ill
deeds
and
corrupt
doctrine
,
do
be
wray
their
naughty
inward
disposition
:
but
what
serveth
this
to
justifie
thy
rash
judgment
of
thy
brother
,
that
there
is
no
saving
work
of
grace
in
him
,
because
they
cannot
perceive
the
evident
signes
thereof
in
him
,
in
whom
possibly
thou
cannot
find
any
reigning
vice
,
or
open
out-breaking
scandals
?
What
doth
this
serve
to
hinder
expressions
and
fruits
of
charity
toward
open
sinners
,
so
long
as
God
waiteth
patiently
on
their
repentance
?
It
is
one
thing
to
be
wary
,
lest
we
be
infected
with
the
contagion
of
mens
ill
maners
or
corrupt
doctrine
;
another
thing
to
cut
them
off
from
being
the
objects
of
our
charity
.
7.
Ob.
But
we
are
forbidden
(
saith
he
)
to
have
fellowship
with
sinners
who
may
intise
us
to
sin
,
Pro.
1.
11.
and
to
make
friendship
with
an
angry
man
,
Pro.
22.
24.
Ans.
This
warinesse
may
consist
with
charity
:
for
,
albeit
we
cannot
be
partakers
with
evil
workers
,
or
enter
in
needlesse
familiarity
with
those
with
whom
we
cannot
converse
and
be
free
of
damnage
from
them
,
yet
we
may
not
exclude
them
from
the
object
of
our
charity
,
or
carry
our selves
so
toward
them
,
as
they
can
take
no
good
from
our
hand
:
for
,
so
long
as
we
live
in
the
world
,
we
must
follow
peace
with
all
men
and
holinesse
,
Heb.
12
▪
14.
1
Cor.
5.
10
,
8.
Obj.
Albeit
it
be
true
,
that
we
must
in
common
duties
of
civility
and
humanity
,
prudently
behave
our selves
,
yet
we
must
carry
otherwayes
to
professed
Christians
,
if
their
conversation
be
grosly
scandalous
;
for
,
with
such
we
are
forbidden
to
eat
,
1
Cor.
5.
11.
Ans.
This
place
pertains
to
the
exercise
of
the
key
of
discipline
,
and
execution
of
the
censure
of
excommunication
judicially
pronounced
by
the
Church
;
as
,
ver.
12.
following
,
doth
declare
.
And
this
,
as
it
doth
not
cut
off
natural
duties
of
parents
,
or
children
,
or
parties
married
one
to
another
,
So
it
can
well
consist
with
charity
toward
the
excommunicat
,
who
,
in
order
to
his
salvation
,
should
be
thus
dealt
with
,
that
he
may
be
humbled
and
brought
to
repentance
:
And
so
doth
the
Apostle
give
warrand
;
for
when
he
hath
given
order
to
excommunicat
such
as
walk
disorderly
,
2
Thess.
3.
14
,
15.
he
subjoines
,
for
keeping
charity
to
the
excommunicat
person
,
saying
,
Count
him
not
as
an
enemy
,
but
admonish
him
as
a
brother
.
9.
Obj.
But
I
(
saith
he
)
have
been
mistaken
and
deceived
oft-times
when
I
esteemed
charitably
of
some
,
loved
them
dearly
,
and
bestowed
not
sparingly
on
those
who
proved
afterward
unworthy
of
such
respect
and
dealing
.
Ans.
Our
Lords
words
may
satisfie
this
objection
,
promising
whatsoever
is
done
to
a
disciple
,
in
name
of
a
disciple
,
shall
not
want
a
reward
.
Thou
therefore
needs
not
count
thy self
deceived
in
this
respect
.
But
,
if
thou
by
rash
intruding
thy self
,
to
judge
better
or
worse
of
the
mans
inward
condition
,
hath
deceived
thy self
,
be
more
wise
in
time
coming
.
For
remedy
of
this
evil
,
1.
let
not
the
convert
,
mistaken
in
the
point
of
charity
,
be
feared
to
be
mistaken
and
hindered
from
exercise
of
his
charity
,
because
he
knoweth
not
the
sincerity
of
the
mans
profession
:
There
are
relations
enough
between
him
and
the
party
toward
whom
charity
is
to
be
exercised
,
such
as
bonds
natural
,
civil
,
ecclesiastick
and
spiritual
,
obliging
to
the
duty
.
2.
Let
him
be
sparing
in
judging
of
his
neighbour
,
even
within
himself
,
and
far
more
in
expressing
his
judgment
of
him
to
his
prejudice
.
3.
Let
him
rather
judge
this
,
that
he
lay
no
stumbling
block
before
his
feet
,
which
may
hinder
him
in
a
good
,
or
harden
him
in
an
evil
course
,
Rom.
14.
13.
Let
him
not
be
rigid
and
censorious
in
aggreging
every
sinfull
infirmity
in
his
neighbour
,
for
this
is
forbidden
,
Iam.
3.
1
,
2.
In
a
word
,
let
a
convert
beware
to
alienat
any
man
from
making
use
of
his
charity
,
whether
by
injust
suspicion
of
him
,
or
inhumane
dealing
with
him
,
or
imprudent
speeches
of
him
,
but
rather
let
his
whole
carriage
toward
all
in
every
case
be
such
,
that
a
patent
door
may
be
for
mutual
giving
and
getting
good
one
by
another
.
CHAP.
XX.
Concerning
the
converts
mistaking
his
condition
,
because
of
felt
in-lake
in
his
charity
and
love
to
God
and
men
.
HItherto
we
have
spoken
of
two
sorts
of
the
converts
mistaking
of
their
condition
,
and
have
given
some
instances
of
their
being
well
pleased
with
themselves
in
an
evil
condition
;
and
some
instances
of
their
being
displeased
with
themselves
in
a
good
condition
.
It
follows
,
that
we
give
some
instances
of
a
third
sort
of
mistaking
in
the
converts
complaining
of
his
condition
,
as
if
it
were
altogether
evil
,
when
indeed
his
condition
is
partly
good
and
partly
evil
;
and
the
first
shall
be
of
those
who
do
lament
their
condition
,
because
they
cannot
be
affected
with
the
sense
of
their
sins
,
nor
with
the
sense
of
Gods
benefits
and
favours
bestowed
on
them
,
as
they
should
,
cannot
be
affected
with
the
sense
of
threatened
judgments
as
is
required
,
and
cannot
be
affected
with
the
sense
of
the
miseries
and
mercies
dispensed
toward
others
,
and
cannot
come
up
to
the
obedience
of
the
Apostles
precept
,
to
rejoyce
with
them
that
rejoyce
,
and
to
mourn
with
them
that
mourn
,
which
doth
so
afflict
them
,
as
they
reckon
this
their
condition
altogether
evil
,
and
are
near
unto
discouragment
,
because
of
their
apprehended
hardnesse
of
heart
.
2.
For
remedy
of
this
evil
,
1.
let
the
convert
consider
,
that
the
hardnesse
of
heart
whereof
he
complains
,
is
not
that
hardnesse
of
heart
which
the
Scripture
calleth
hardnesse
of
heart
:
For
,
the
Scriptures
do
not
charge
any
man
of
this
sin
who
lamenteth
his
sinfulnesse
,
but
those
who
do
not
acknowledge
their
sins
,
and
go
on
in
them
when
they
hear
them
reproved
,
mis-regarding
what
God
saith
,
commandeth
,
commendeth
or
threatneth
.
Mean
time
we
do
not
deny
,
but
those
in-lakes
whereof
the
convert
doth
complain
,
are
sinfull
defects
of
duty
,
and
inclinations
of
corrupt
nature
unto
hardnesse
of
heart
.
But
we
deny
,
that
this
defect
lamented
,
is
charged
in
Scripture
for
hardnesse
of
heart
.
2.
Let
the
convert
consider
the
difference
between
the
evil
whereof
he
complaineth
,
and
the
good
gift
of
God
pointing
out
that
evil
unto
him
,
and
making
him
to
dis-allow
it
and
lament
it
,
and
he
shall
find
his
condition
not
altogether
evil
,
but
such
as
he
hath
cause
to
be
humbled
in
himself
for
it
,
and
also
to
blesse
God
for
discovering
this
defect
,
and
making
him
lament
it
.
3.
Let
him
consider
,
that
his
lamenting
his
coldrise
affection
to
God
and
his
small
compassion
toward
men
,
is
good
and
commendable
;
for
this
lamenting
the
defect
,
beareth
witnesse
of
his
will
and
desire
toward
the
duty
,
and
in
effect
is
a
part
of
the
exercise
of
repentance
,
and
of
begun
renovation
of
his
heart
.
4.
Let
him
consider
,
that
there
may
be
made
good
use
of
this
condition
,
both
for
the
exercise
of
humility
,
because
of
felt
defects
of
needfull
graces
,
and
also
for
the
exercise
of
faith
in
Christ
,
by
application
of
his
imputed
righteousnesse
,
which
hideth
the
nakednesse
of
felt
defects
,
and
drawing
vertue
from
Christ
to
sanctifie
and
renew
the
heart
more
and
more
.
5.
And
last
of
all
,
let
the
convert
under
the
sense
of
this
defect
in
his
affection
,
study
to
bring
forth
the
effects
of
those
affections
,
that
is
to
say
,
let
him
go
about
to
do
the
work
of
a
lover
of
God
,
in
having
respect
to
all
his
commandments
,
and
to
do
the
work
of
a
compassionat
affection
toward
men
in
misery
of
soul
or
body
,
and
so
what
seems
to
him
in-laking
in
his
heart
,
shall
be
found
forth-coming
in
his
hand
and
actions
for
the
greater
glory
to
God
and
edification
of
his
neighbour
.
CHAP.
XXI
.
Concerning
the
converts
despising
of
his
own
exercises
of
religion
,
because
of
his
felt
vanity
of
mind
therein
.
ALI
true
co●verts
do
agree
in
this
principle
,
that
God
should
be
worshiped
in
spirit
and
truth
,
and
that
the
more
a
man
strive
to
be
sincere
and
upright
in
his
worship
,
the
lesse
can
be
comport
with
the
sin
which
doth
hinder
his
worship
.
When
therefore
a
true
convert
doth
perceive
in
himself
so
great
levity
of
his
thoughts
,
that
in
the
very
time
of
hearing
Sermon
,
praying
to
God
▪
or
singing
of
Psalms
,
his
mind
runneth
out
to
think
of
naughty
and
profane
things
,
impertinent
,
idle
and
foolish
maters
,
unworthy
of
his
thoughts
at
any
time
,
but
most
untimous
and
sinfull
in
the
time
of
divine
service
,
he
is
so
displeased
with
his
condition
,
that
he
condemns
all
the
service
and
devotion
he
is
about
for
the
time
,
and
cast
it
away
as
altogether
polluted
;
and
if
he
find
this
sicknesse
from
day
to
day
cleaving
fast
unto
him
,
he
falleth
in
discouragement
,
and
in
question
with
himself
,
whether
it
be
better
to
break
off
at
least
in
secret
,
such
ragged
worship
,
or
to
go
on
to
offer
the
sacrifice
of
a
fool
unto
God
:
for
,
so
he
doth
esteem
of
his
devotion
,
thus
leavened
,
with
vaiging
and
vanity
of
his
mind
.
In
this
case
,
the
convert
doth
not
only
mis-regard
what
is
right
in
his
devotion
,
or
divine
service
,
but
also
by
fretting
,
discouragement
and
mis-behaviour
of
his
spirit
,
is
ready
to
augment
his
sinfull
condition
,
and
to
provoke
the
Lord
to
be
wroth
with
him
indeed
.
2.
For
remedy
of
this
evil
,
let
the
convert
judge
wisely
of
his
condition
,
that
he
charge
not
himself
with
guiltinesse
more
then
he
ought
to
do
,
and
that
he
may
take
a
right
course
to
be
free
of
guiltinesse
,
and
healed
of
this
sicknesse
where
guiltinesse
is
found
.
And
to
this
end
,
1.
let
him
put
difference
between
vaiging
of
mind
with
interruption
of
worship
,
and
the
natural
course
of
his
phantasie
and
understanding
,
which
may
consist
with
the
continued
acts
of
worship
;
for
,
as
the
eyes
of
a
man
,
running
to
some
place
,
cannot
choose
but
see
every
visible
thing
in
his
way
,
and
yet
runneth
on
without
staying
till
he
come
to
the
place
he
aimeth
at
;
So
the
phantasie
and
understanding
,
cannot
choose
but
take
up
,
and
discern
whatsoever
is
offered
unto
them
in
time
of
prayer
from
the
outward
senses
,
or
from
the
memory
,
and
yet
make
no
interruption
of
prayer
,
such
is
the
natural
agility
of
a
mans
mind
;
and
therefore
this
natural
course
of
imagination
or
phantasie
,
must
not
be
charged
as
guiltinesse
upon
the
worshiper
,
who
followeth
on
the
work
of
worship
notwithstanding
.
2.
Sundry
suggestions
may
be
cast
into
the
converts
mind
by
Sathan
to
marr
his
worship
,
which
must
be
charged
on
Sathan
chiefly
,
and
the
worshiper
not
alway
made
guilty
thereby
.
3.
When
the
worship
indeed
is
interrupted
,
and
the
mind
falleth
off
from
the
work
of
devotion
,
or
divine
service
,
and
entereth
upon
discourses
about
vain
,
vile
,
or
impertinent
maters
,
let
the
convert
not
only
acknowledge
guiltinesse
here
,
but
also
examine
,
if
this
his
vaiging
of
mind
in
prayer
and
divine
service
,
be
not
also
a
chastisement
from
God
for
his
not
acknowledging
of
God
in
his
affairs
,
and
and
for
loosing
reins
to
his
mind
to
roave
all
the
day
,
which
justly
meeteth
him
at
night
in
his
devotion
,
as
a
rod
on
his
back
for
his
voluntar
vaiging
from
God
in
his
former
walking
.
3.
These
considerations
being
premised
,
and
the
sins
which
have
drawn
on
this
evil
being
discovered
,
and
the
power
of
indwelling-sin
perceived
,
and
the
power
of
Sathans
temptations
noticed
,
and
the
Lords
chastiseing
rod
justified
,
and
his
own
culpable
infirmity
acknowledged
;
1.
Let
him
humble
himself
and
flye
to
the
rich
grace
of
God
offered
in
Christ
,
and
lay
stronger
hold
on
the
satisfaction
made
by
Christ
,
imputed
to
all
believers
in
him
,
that
guiltinesse
may
be
,
by
free
pardon
,
removed
.
2.
Let
him
pray
for
more
assistance
of
the
holy
Spirit
in
all
the
exercises
of
religion
,
and
expect
a
gracious
granting
thereof
,
in
Gods
wise
dispensation
,
of
the
measure
of
his
grace
in
the
use
of
holy
Ordinances
.
3.
Let
his
heart
be
in
the
fear
of
the
Lord
all
the
day
long
,
making
him
lift
up
his
eyes
from
time
to
time
to
God
in
the
midst
of
his
lawfull
affairs
,
how
mean
so
ever
.
4.
Let
him
gather
his
thoughts
before
every
religious
exercise
,
by
way
of
preparation
,
lest
he
take
the
name
of
the
Lord
in
vain
,
by
rash
and
unreverent
rushing
in
upon
divine
Service
.
5.
Let
him
thank
the
Lord
for
granting
him
grace
to
see
his
sinfull
vaiging
of
mind
,
and
to
be
displeased
with
it
,
and
to
confesse
it
.
6.
Let
him
be
comforted
in
the
Lord
,
who
gathereth
the
ragged
and
scattered
honest
desires
of
supplicants
,
and
taketh
away
the
iniquity
of
the
service
of
his
clients
,
as
our
high
Priest
,
bearing
,
in
his
appearing
for
us
,
as
it
were
,
on
his
fore-head
,
Holiness
unto
the
Lord
.
CHAP.
XXII
.
Concerning
the
converts
discour
agment
for
felt
want
of
ability
to
do
the
duties
commanded
,
whereunto
his
renewed
will
is
very
bent
.
SUndry
true
converts
,
finding
a
will
to
do
that
which
is
good
,
but
not
finding
power
how
to
perform
that
which
is
good
,
do
fall
in
disquietnesse
and
discouragement
when
they
should
go
and
seek
to
make
good
use
of
their
infirmity
,
and
go
to
Christ
for
remeed
,
as
the
Apostle
did
,
Rom.
7.
18.
The
cause
of
this
evil
is
,
the
relicts
of
corrupt
natural
inclination
to
seek
to
be
justified
by
works
,
and
to
have
in
our
hand
ability
to
do
the
good
which
we
would
do
;
for
,
albeit
the
convert
be
forced
to
seek
reconciliation
with
God
by
remission
of
sins
in
his
conversion
,
yet
in
his
course
toward
heaven
and
salvation
,
he
desireth
to
have
a
store-house
and
treasure
of
strength
in
himself
,
to
be
made
use
of
as
he
willeth
.
For
,
it
seemeth
to
him
,
in
his
carnal
wisdom
,
a
poor
shift
to
be
,
in
every
good
action
,
put
to
beg
supply
from
Christ
by
prayer
,
and
to
stand
waiting
on
in
a
dependance
on
Christ
,
till
furniture
come
from
heaven
unto
him
.
Which
furniture
of
strength
,
because
our
Lord
doth
suspend
to
give
,
till
his
infirm
and
humble
child
hold
up
his
heart
as
an
empty
vessel
to
receive
influence
from
him
,
according
to
his
wise
pleasure
,
the
inconsider
at
convert
doth
trouble
himself
and
falleth
in
a
distemper
.
2.
This
case
is
not
altogether
evil
as
the
convert
doth
take
it
;
but
this
much
is
right
,
that
he
looks
upon
the
Law
as
holy
,
spiritual
and
good
,
that
he
desireth
earnestly
to
obey
it
,
and
that
he
loaths
himself
for
his
felt
unconformity
unto
it
:
Yet
,
this
is
wrong
in
him
,
that
he
doth
not
humble
himself
,
but
is
cast
down
and
discouraged
that
he
doth
not
make
Christ
his
sanctifications
as
well
as
his
righteousnesse
,
that
he
doth
not
consider
of
the
furniture
to
be
brought
unto
him
from
heaven
by
faith
in
Christ
,
and
that
this
grace
is
nearer
and
more
ready
to
serve
his
turn
,
then
if
it
were
in
his
own
hand
.
3.
Therefore
let
him
renounce
more
and
more
all
confidence
in
his
own
righteousnesse
,
with
the
Apostle
,
Phil.
3.
8
,
9.
let
him
thank
God
in
Christ
,
in
whom
an
out-gate
is
to
be
found
in
all
difficulties
,
Rom.
7.
25
▪
let
him
trust
Christ
for
supply
in
all
service
,
in
whom
if
a
man
abide
,
he
shall
bring
forth
much
fruit
,
and
without
whom
he
can
do
nothing
,
Ioh.
15.
5.
For
,
if
he
depend
on
Christ
in
his
emptinesse
and
weaknesse
,
he
shall
find
by
experience
,
that
when
he
is
weakest
,
then
is
he
strongest
.
CHAP.
XXIII
.
Concerning
the
converts
imprudent
censure
of
himself
for
felt
ingratitude
.
SOme
converts
sometime
,
do
passe
rash
sentence
against
themselves
for
ingratitude
,
namely
when
after
receiving
some
notable
benefit
,
for
which
they
had
made
earnest
supplication
to
God
,
and
for
which
,
before
the
receiving
of
the
benefit
,
they
had
oblieged
themselves
by
vow
to
a
thankfull
acknowledgment
of
the
favour
prayed
for
,
they
find
themselves
come
short
of
their
purposed
,
promised
and
hoped-for
chearfulness●
and
alacrity
in
praising
and
thanking
the
Lord
;
whereupon
they
not
only
fall
in
heavinesse
,
but
also
in
a
sort
of
indignation
against
themselves
,
and
quarrellous
complaining
of
their
condition
,
and
by
this
means
,
are
so
far
from
performing
their
vows
,
that
by
their
imprudence
they
do
involve
themselves
in
no
small
guiltinesse
:
and
for
this
distemper
of
mind
and
indignation
against
themselves
,
they
conceive
themselves
to
have
just
reason
;
partly
,
because
they
find
their
rejoycing
in
God
,
and
thanksgiving
to
him
,
for
the
benefit
received
,
nothing
answerable
to
their
earnest
praying
for
it
;
partly
,
because
the
benefit
received
seems
to
them
to
have
lost
much
of
the
estimation
it
had
before
they
did
receive
it
;
partly
,
because
they
find
even
that
small
measure
of
joy
,
at
the
receiving
of
the
benefit
after
some
few
dayes
,
to
grow
cold
and
likly
to
evanish
.
Hence
doth
suspicion
begin
to
get
footing
in
them
,
that
for
their
ingratitude
the
Lord
is
angry
with
them
,
and
hath
bestowed
the
benefit
on
them
,
not
in
mercy
but
in
wrath
,
and
so
they
fall
in
the
guiltinesse
of
ingratitude
more
and
more
.
2.
For
removing
of
this
evil
,
five
practical
errors
must
be
removed
,
which
ordinarily
concur
in
this
sicknesse
.
The
first
is
this
,
the
afflicted
,
in
his
promising
unto
God
to
be
thankfull
,
will
be
found
to
have
had
too
much
confidence
in
his
own
strength
;
trusting
,
that
in
his
resolution
,
his
heart
could
not
but
melt
in
the
sense
of
the
mercy
granted
.
And
this
appeareth
by
his
indignation
against
himself
,
when
he
findeth
,
that
in
his
resolution
his
heart
hath
deceived
him
;
as
if
he
had
expected
the
benefit
from
God
,
and
the
thanksgiving
from
himself
;
whereas
he
should
have
distinguished
these
two
benefits
,
to
wit
,
the
gift
prayed
for
,
and
the
thanksgiving
for
it
,
and
should
have
depended
upon
God
for
bestowing
of
both
:
for
,
the
grace
of
thankfulnesse
for
a
benefit
asked
and
received
,
is
greater
then
the
benefit
prayed
for
;
which
if
the
afflicted
had
considered
well
,
he
should
have
humbled
himself
before
God
for
his
not
performance
of
his
duty
,
rather
then
fallen
in
a
proud
quarrelling
for
his
inability
to
be
thankfull
.
3.
The
second
error
is
an
unequal
comparison
between
the
desire
he
had
to
obtain
the
benefit
,
and
the
rejoycing
in
God
for
the
benefit
received
;
for
,
the
desire
to
obtain
the
benefit
,
oft-times
hath
in
it
a
great
measure
of
natural
and
carnal
appetite
,
and
seeking
of
some
part
of
self-perfection
;
but
the
rejoycing
in
God
,
which
the
convert
purposed
to
offer
for
the
benefit
,
is
spiritual
.
And
we
are
much
more
inclined
to
seek
these
things
which
pertain
to
the
commodity
of
this
life
,
then
to
perform
spiritual
duties
;
So
that
it
is
not
to
be
wondered
at
,
when
our
desires
,
in
part
natural
,
are
not
followed
with
equal
affection
spiritual
▪
4.
The
third
error
is
,
when
the
convert
doth
not
put
difference
between
the
estimation
of
the
benefit
,
and
the
joy
in
God
for
bestowing
of
it
,
but
measureth
them
with
the
same
line
,
not
considering
that
estimation
is
the
act
of
the
intellect
and
judgment
,
and
that
joy
is
the
act
of
the
affection
;
and
both
of
them
in
this
case
exercised
about
divers
obiects
:
the
estimation
respecting
the
benefit
it self
,
the
affection
of
rejoycing
in
God
who
did
bestow
it
,
respecting
the
giver
of
the
benefit
.
Now
the
estimation
of
,
and
delighting
in
,
the
benefit
,
may
be
lesse
or
more
,
while
the
estimation
of
Gods
goodnesse
,
in
bestowing
of
it
,
remaineth
the
same
.
And
therefore
,
the
convert
should
not
charge
himself
for
lake
of
estimation
of
God
and
his
gifts
,
albeit
he
feel
much
variety
in
the
respective
motions
of
his
affections
.
5.
The
fourth
error
is
,
when
the
convert
counts
all
the
estimation
of
,
and
thanksgiving
for
,
the
benefit
,
temporal
or
spiritual
received
,
as
nothing
,
because
it
is
not
answerable
to
the
worth
of
what
is
received
,
or
to
the
kindnesse
of
God
who
hath
granted
it
:
which
reason
,
if
it
were
of
weight
,
there
should
be
no
acceptable
thanksgiving
from
any
Saint
on
earth
,
during
this
present
life
;
for
,
it
is
impossible
that
any
measure
of
thankfulnesse
from
men
should
be
found
answerable
to
the
causes
of
their
thankfulnesse
,
whether
manifested
in
temporal
or
spiritual
benefits
.
And
therefore
,
upon
this
consideration
,
the
Psalmist
,
Ps.
116.
11.
cryeth
our
,
What
shall
I
render
to
the
Lord
,
for
all
his
benefits
towards
me
?
6.
The
●ifth
error
is
,
when
the
convert
taketh
it
for
an
evidence
of
an
unthankfull
mind
,
if
the
fervour
of
praising
God
,
once
kindled
after
the
fresh
receit
of
the
mercy
,
shall
after
some
time
,
seem
to
cool
or
decay
;
which
if
it
were
true
,
no
room
should
be
left
to
any
holy
affection
,
except
only
to
the
expression
of
joy
for
benefits
received
.
But
the
truth
is
,
that
one
duty
must
so
be
studied
,
as
other
duties
have
their
time
and
place
also
;
for
,
we
are
commanded
to
rejoyce
and
tremble
also
,
to
rejoyce
with
them
that
rejoyce
,
and
to
mourn
with
them
that
mourn
.
Again
we
must
acknowledge
,
that
some
expressions
of
thankfulnesse
becometh
the
convert
upon
the
fresh
receit
of
the
benefit
,
which
are
not
required
to
be
alwayes
afterward
continued
.
We
read
of
the
impotent
criple
restored
to
his
limbs
by
Peter
,
Act.
3.
8.
and
that
for
joy
,
he
leaped
and
cryed
out
;
but
no
man
would
require
of
him
that
he
should
alwayes
thereafter
have
daunced
and
cryed
out
,
and
yet
he
might
be
found
among
the
number
of
thankfull
receivers
of
favour
from
God
.
7.
These
errors
then
being
removed
,
let
the
convert
,
1.
with
the
Psalmist
,
Ps.
103.
charge
his
soul
to
blesse
God
at
all
times
,
and
to
remember
all
his
benefits
,
and
not
forget
any
of
them
,
and
to
confess
his
obligation
to
God
,
which
in
the
Scripture
,
and
specially
in
the
Psalms
,
is
put
for
blessing
,
praising
and
thanking
God
;
for
,
the
word
that
signifieth
in
the
Original
to
confess
and
praise
,
or
thank
,
is
oft-times
one
and
the
same
.
2.
Let
him
beg
grace
to
be
thankfull
for
benefits
no
lesse
earnestly
,
then
he
doth
beg
the
promised
benefits
themselves
.
3.
Let
him
put
the
sacrifices
of
thanks
and
praise
in
Christs
hands
,
by
whom
the
calves
of
our
lips
are
made
acceptable
unto
God
.
4.
Let
the
convert
comfort
himself
,
that
in
the
life
to
come
,
he
shall
be
taken
up
with
praise
and
thanks-giving
to
God
for
ever
and
ever
.
CHAP.
XXIV
.
Concerning
the
converts
imprudent
censure
of
himself
for
his
felt
impatiency
in
bearing
lesser
troubles
,
after
his
patient
bearing
of
greater
troubles
.
SUndry
converts
,
when
greater
troubles
do
assault
them
,
do
humble
themselves
in
the
acknowledgement
of
their
inability
,
and
pray
unto
God
for
patience
and
strength
to
bear
their
burthen
.
But
when
lesser
troubles
surprize
them
,
they
are
foyled
and
overcome
by
their
passions
.
For
example
,
in
the
smaller
pains
of
body
,
loss
of
goods
,
injuries
done
to
them
unexpected
,
by
word
or
deed
;
and
here
they
fume
and
fret
,
and
break
forth
in
some
expressions
of
impatiency
.
Whereupon
,
when
they
reflect
,
they
are
so
far
from
humbling
themselves
and
making
right
use
thereof
,
that
their
indignation
at
themselves
,
and
their
fretting
is
increased
so
much
the
more
,
as
the
cause
of
their
impatiency
was
so
small
,
as
common
reason
found
in
heathens
hath
overcome
,
and
therefore
should
have
been
more
easily
digested
by
Christians
.
This
mis-carriage
useth
oft-times
to
be
past-by
,
without
any
fruit
further
then
to
acknowledge
their
infirmity
.
2.
But
the
true
cure
of
this
evil
,
is
in
discovery
and
removal
of
the
causes
thereof
,
which
are
three
,
1.
Carnal
confidence
of
the
convert
in
his
own
strength
,
as
able
to
overcome
lesser
troubles
.
2.
Neglect
of
duty
toward
God
in
his
rencounter
with
smaller
provocations
of
passion
;
for
,
men
in
great
troubles
and
weighty
crosses
,
use
to
flye
unto
God
by
prayer
to
help
them
to
bear
the
same
,
but
when
they
meet
with
lesser
crosses
,
they
oppose
their
own
strength
unto
them
,
and
puts
not
up
the
mater
to
God
,
and
so
their
infirmity
is
manifested
.
3.
Gods
wise
correcting
his
child
for
miskening
of
him
in
lightest
maters
.
3.
Therefore
let
the
convert
afflicted
in
this
case
,
acknowledge
his
failing
,
and
be
humbled
at
the
sight
of
his
passionat
infirmity
,
and
blesse
God
for
bearing
down
by
his
rod
carnal
self-confidence
.
2.
Let
him
learn
of
David
,
Ps.
141.
3.
not
to
trust
in
his
own
strength
in
any
thing
,
but
depend
on
God
for
setting
a
watch
before
his
mouth
,
and
keeping
the
door
of
his
lips
,
and
mainly
for
keeping
his
heart
from
inclining
to
any
evil
thing
.
3.
Let
him
make
more
use
both
of
Christs
open
fountain
for
washing
away
sin
and
uncleannesse
,
and
of
his
assistance
to
mortifie
the
deeds
of
corrupt
nature
by
his
Spirit
:
for
,
otherwayes
the
convert
may
look
to
be
oftener
foyled
in
this
kind
,
and
oftener
to
be
corrected
for
not
watching
over
his
passions
.
CHAP.
XXV
.
Concerning
the
converts
mistaking
his
case
for
want
of
such
a
submission
unto
Gods
exercising
of
him
,
as
be
would
have
.
SOme
true
converts
,
sometime
esteem
themselves
guilty
of
rebellion
against
God
,
because
they
cannot
submit
themselves
in
bodily
or
spiritual
chastisements
unto
Gods
dispensation
,
as
they
would
.
The
pretended
reasons
of
their
hard
sentence
against
themselves
,
are
three
,
1.
because
they
find
in
themselves
fretting
and
murmuring
against
the
Lords
dealing
with
them
.
2.
They
find
themselves
far
from
humbling
themselves
under
the
mighty
hand
of
God
.
3.
Because
they
find
in
themselves
still
unquietnesse
after
they
set
themselves
to
submit
;
which
endeavour
to
submit
,
they
conceive
should
have
brought
forth
quietnesse
of
mind
,
if
it
had
been
real
,
and
sincere
submission
indeed
.
And
these
thought●
,
when
they
have
weight
,
make
way
for
many
suggestions
of
Sathan
,
and
do
draw
on
more
and
more
unquietnesse
and
guiltinesse
withall
.
For
remedy
whereof
,
1.
let
it
be
considered
,
that
in
this
exercise
a
difference
must
be
put
between
Gods
part
,
the
flesh
,
or
corrupt
natures
part
,
the
new
creatures
part
,
and
Sathans
part
.
As
for
Gods
part
,
by
his
chastisements
and
exercising
of
his
child
,
he
brings
to
light
the
perversenesse
of
corrupt
nature
in
his
child
,
to
humble
him
and
drive
him
to
Christ
.
The
part
of
flesh
or
corrupt
nature
,
is
alwayes
to
strive
against
the
work
of
grace
and
the
new
creature
,
and
it
cannot
be
submissive
unto
God
,
Gal.
5.
7.
but
must
be
mortified
,
Rom.
8.
7.
The
part
of
the
new
creature
,
is
not
to
consent
to
the
fretting
and
murmuring
of
the
flesh
,
but
to
oppose
it
,
to
yield
unto
Gods
dispensation
,
and
to
be
grieved
for
the
power
of
corrupt
nature
,
and
therefore
not
the
new
creature
but
corrupt
nature
should
be
condemned
.
Sathans
part
is
,
still
to
take
advantage
of
every
hard
exercise
,
and
to
suggest
wrong
thoughts
of
God
and
his
work
,
in
the
child
of
God
.
Secondly
,
let
a
difference
be
made
between
the
con●lict
of
corrupt
nature
against
the
work
of
grace
,
and
the
victory
of
the
corrupt
nature
;
for
,
corrupt
nature
may
fight
,
and
not
prevail
,
but
be
keeped
from
reigning
in
a
man
,
how
much
soever
it
rage
.
Thirdly
,
let
a
difference
be
made
between
the
victory
of
corrupt
nature
in
some
conflicts
,
and
its
victory
in
the
war
;
for
,
corrupt
nature
may
prevail
in
sundry
conflicts
,
and
yet
loss
its
labour
in
the
close
of
the
war
,
wherein
grace
is
made
perfectly
victorious
through
Christ
,
in
hope
whereof
,
the
child
of
God
must
renew
the
combat
against
nature
and
not
faint
.
Fourthly
,
let
a
difference
be
put
between
submission
of
mind
and
quietnesse
in
mind
.
Submission
may
be
sincere
,
when
pain
of
body
maketh
the
convert
to
cry
,
when
affliction
maketh
him
a
man
of
sorrow
and
grief
;
yea
,
when
corrupt
nature
doth
fret
and
murmur
,
provided
that
the
convert
control
and
condemn
his
corrupt
nature
,
and
suffer
it
not
to
break
forth
in
words
of
impatiency
,
but
prayeth
to
God
to
help
him
to
bear
the
burthen
and
endure
his
exercise
with
patience
.
Fifthly
,
let
a
difference
be
put
between
the
sinfulnesse
of
corrupt
nature
and
the
trouble
which
doth
stir
it
up
,
and
the
sorrow
which
the
convert
hath
in
the
observation
of
both
;
for
,
the
sin
is
the
work
of
the
flesh
and
Sathan
,
the
trouble
and
affliction
is
the
work
of
God
,
the
sorrow
for
sin
felt
,
is
the
work
of
Gods
Spirit
also
;
and
the
sorrow
for
pain
,
loss
,
shame
,
or
any
sort
of
trouble
,
is
moderat
and
sanctified
when
the
convert
offereth
himself
willing
to
endure
it
,
so
long
as
God
shall
be
pleased
to
continue
it
.
Last
of
all
,
let
it
be
considered
,
that
a
wrestled-for
submission
,
pleaseeth
God
no
lesse
,
then
a
victorious
submission
doth
please
the
convert
,
because
in
wrestling
against
corrupt
nature
,
the
convert
testif●eth
his
will
to
please
God
,
his
glorifying
of
Gods
wisdom
,
justice
,
power
and
love
,
how
ever
the
Lord
deal
with
him
.
After
which
wrestling
,
the
Lord
doth
give
submission
victorious
,
and
quietnesse
with
it
.
CHAP.
XXVI
.
Concerning
the
converts
mistaking
of
his
condition
because
of
tentations
.
GOds
children
oft-times
are
not
only
heavy
and
grieved
because
of
tentations
(
which
the
Apostle
,
1
Pet.
1.
6.
presupposeth
to
be
ordinary
,
and
in
some
respects
needfull
)
but
also
fall
in
a
mistaking
of
their
condition
,
as
if
it
were
altogether
evil
and
displeasant
unto
God
,
because
they
perceive
themselves
many
wayes
polluted
in
their
conflict
with
them
.
Which
pollutions
,
albeit
they
cannot
be
denyed
to
be
pollutions
,
and
should
not
be
excused
,
or
extenuat
,
yet
should
not
darken
or
obscure
the
grace
of
God
in
a
convert
striving
against
tentations
,
and
lamenting
his
pollutions
contracted
by
occasion
of
them
.
2.
These
tentations
,
that
they
may
be
the
more
clearly
discovered
,
we
shall
divide
them
in
three
sorts
.
1.
some
of
them
are
directly
from
God
,
in
a
wise
and
holy
manner
,
for
tryall
and
exercise
of
faith
,
hope
,
charity
and
other
graces
,
and
do
not
in
any
way
tempt
men
to
sin
.
2.
Some
are
from
the
flesh
and
the
world
,
alluring
or
inducing
men
to
sin
;
which
two
we
joyn
together
,
because
concupiscence
or
the
flesh
,
or
corrupt
nature
,
joyneth
it self
with
the
world
,
and
these
two
help
one
another
,
and
therefore
are
joyned
together
by
the
Apostle
,
1
Ioh.
2.
16.
All
that
is
in
the
world
is
the
lust
of
the
eyes
,
the
lust
of
the
flesh
and
the
pride
of
life
.
And
when
men
are
tempted
by
their
own
lusts
,
the
world
doth
furnish
objects
,
allurements
▪
and
inducements
to
sin
.
The
third
sort
are
,
the
tentations
from
Sathan
,
who
beside
that
he
is
not
idle
to
take
advantage
of
concupiscence
and
the
worlds
inducements
,
so
is
he
chiefly
busie
to
throw
his
fiery
darts
against
the
convert
,
and
to
sollicit
men
to
such
sins
as
the
convert
doth
most
detest
and
abhor
.
As
for
the
first
sort
of
tentations
from
God
,
they
are
ordinarily
by
afflictions
bodily
or
spiritual
,
wherein
oft-times
the
converts
do
not
observe
the
Lords
purpose
and
will
revealed
in
Scripture
,
or
are
forgetfull
of
the
admonitions
and
consolations
which
they
have
heard
from
Scripture
,
which
was
the
case
of
the
afflicted
Saints
,
Heb.
12.
5.
and
so
they
are
more
vexed
then
they
should
be
;
and
,
(
Ps.
42.
11.
)
dejected
and
disquieted
,
and
do
suspect
that
God
is
angry
with
them
and
with
the
way
they
walk
in
,
Heb.
12.
12
,
13.
Of
this
sicknesse
,
there
may
be
three
causes
,
1.
the
bitternesse
of
affliction
for
the
present
time
wherein
it
is
●elt
.
2.
The
sense
of
by-past
sin
which
the
afflicted
doth
suspect
God
is
pursuing
,
and
making
hi●
possesse
the
sins
of
his
youth
,
Iob.
13.
26.
The
third
,
is
the
observation
of
in-born
corruption
,
discovered
unto
the
afflicted
much
more
then
in
prosperity
.
4.
For
remedy
of
this
evil
,
let
the
afflicted
convert
perswade
himself
from
the
Word
of
God
,
that
in
all
the
afflictions
of
Gods
children
,
the
Lord
doth
intend
the
tryall
and
exercise
and
increase
of
faith
,
and
other
grace
,
bestowed
on
them
.
And
upon
this
consideration
,
the
afflicted
should
rejoyce
in
this
exercise
,
Iam.
1.
2
,
3.
Secondly
,
let
him
remember
,
that
with
the
tryall
of
faith
,
there
is
alwayes
a
discovery
of
infirmity
and
corruption
of
nature
in
the
afflicted
:
As
in
the
purifying
of
gold
,
both
the
good
mettal
and
the
drosse
are
discovered
,
which
as
he
should
acknowledge
,
that
he
may
be
keeped
from
fretting
,
So
must
he
still
remember
,
that
the
Lord
doth
intend
the
tryal
of
his
faith
,
that
he
may
be
constant
in
believing
on
Christ
,
the
only
help
and
relief
from
sin
and
misery
.
Thirdly
,
in
whatsoever
condition
he
is
in
,
let
him
endeavour
to
go
on
in
patience
,
experience
and
hope
,
which
shall
never
make
him
ashamed
,
for
this
doth
the
Lord
teach
us
,
Rom.
5.
3
,
4.
and
Iam.
1.
4.
As
for
the
second
sort
of
tentations
,
from
the
concupiscence
of
the
fl●sh
and
from
the
worlds
allurements
and
terror
,
let
the
convert
afflicted
follow
the
same
course
which
is
prescribed
in
the
remedy
of
the
tentations
of
the
first
sort
.
As
for
the
third
sort
of
tentations
,
which
are
from
the
devil
tempting
men
to
atheism
,
or
blasphemy
,
or
dispair
,
or
self-murder
,
and
such
like
,
which
even
nature
doth
abhor
,
whereof
something
is
spoken
elsewhere
,
1.
let
the
afflicted
convert
put
difference
between
the
devils
sin
in
tempting
to
vile
sins
,
and
his
own
seeming
feeble
resisting
,
wherein
albeit
he
thinketh
himself
polluted
,
yet
his
not
yielding
testifieth
his
dissenting
from
those
fearfull
sins
whereunto
Sathan
doth
tempt
him
.
2.
Let
him
put
difference
between
the
consent
of
his
unmortified
corrupt
nature
inclinable
to
every
evil
,
from
the
lust
of
the
spirit
which
fighteth
against
the
lust
of
the
flesh
,
which
hindereth
the
adversary
from
getting
the
victory
.
3.
Let
him
put
difference
between
the
sufficiency
of
Gods
grace
upholding
him
in
the
conflict
,
and
the
full
victory
against
the
messenger
of
Sathan
buffetting
him
:
for
,
God
useth
to
susspend
the
victory
for
a
time
,
and
yet
make
his
grace
sufficiently
uphold
his
souldier
till
the
victory
be
given
,
as
Pauls
experience
,
2
Cor.
12.
teacheth
us
.
And
indeed
,
it
is
a
pleasant
spectacle
to
the
Lord
to
look
upon
his
weak
child
striving
against
the
flesh
,
the
world
and
Sathan
,
and
standing
out
by
faith
in
Christ
against
them
all
.
4.
Let
him
consider
,
that
by
these
tentations
of
Sathan
unto
vile
sins
,
God
can
,
and
doth
mortifie
sin
,
and
make
his
child
watchfull
and
strong
against
both
the
sinfull
inclination
unto
these
and
all
other
sins
.
In
the
mean
time
,
let
him
beware
of
a
more
slye
and
subtile
tentation
,
which
Sathan
useth
to
slide
in
at
the
back
of
these
ugly
and
grosse
tentations
;
which
is
this
,
when
he
hath
pressed
with
all
violence
these
fiery
darts
and
vile
suggestions
upon
the
convert
,
he
chargeth
the
afflicted
soul
with
a
giving
consent
unto
them
,
and
like
a
scolding
calumniator
impudently
beareth
guiltinesse
upon
him
,
and
all
to
make
him
apprehend
his
condition
to
be
worse
then
it
is
,
and
to
suspect
,
that
God
,
by
this
exercise
,
is
pursuing
him
in
wrath
;
and
this
tentation
is
not
readily
observed
by
the
afflicted
convert
,
but
yielded
vnto
more
then
to
the
gros●e
tentation
.
Therefore
,
in
the
last
place
,
let
the
convert
guard
against
this
tentation
which
brangleth
his
faith
,
and
lay
the
blame
,
with
the
Apostle
,
on
corrupt
nature
,
whatsoever
guiltinesse
is
found
,
Rom.
7.
17.
Now
,
then
it
is
no
more
I
that
doth
it
,
but
sin
that
dwelleth
in
me
;
a
speech
beseeming
a
man
free
of
out-breaking
and
prevailing
corruption
,
and
striving
against
all
inward
motions
of
corrupt
nature
.
And
for
remedy
of
this
and
other
evils
,
let
him
renew
the
acts
of
his
faith
in
Christ
,
laying
hold
upon
the
covenant
of
Grace
,
that
he
may
more
confidently
draw
near
unto
God
reconciled
in
Christ
,
and
so
no
more
doubt
of
Gods
good
will
to
him
,
notwithstanding
of
his
hard
exercise
under
tentations
:
for
,
thus
Sathan
shall
not
only
flye
from
the
first
tentation
,
being
resisted
,
but
also
be
disappointed
of
the
successe
he
expected
in
questioning
the
coverts
condition
and
weakening
of
his
faith
.
CHAP.
XXVII
.
Concerning
the
converts
mistaking
his
condition
when
he
doth
observe
some
degrees
of
Gods
deserting
of
him
.
TO
speak
of
the
sorts
and
degrees
of
Gods
deserting
a
soul
,
requireth
a
large
Treatise
,
and
the
case
and
cure
thereof
is
already
publickly
set
forth
by
a
learned
and
godly
Preacher
of
the
Gospel
.
It
shall
suffice
,
for
our
purpose
,
to
speak
of
it
only
so
far
as
it
concerneth
the
converts
mistaking
his
condition
when
he
apprehendeth
himself
deserted
,
whether
the
desertion
be
reall
or
apparent
only
,
and
falleth
into
suspicion
of
Gods
love
to
him
,
or
that
God
is
displeased
with
him
,
because
he
findeth
not
such
lively
influence
of
Gods
Spirit
as
he
hath
found
,
and
such
assistance
of
his
gracious
presence
as
he
did
expect
in
discharge
of
religious
duties
,
or
exercises
wherein
divine
providence
hath
yoked
him
.
The
Scripture
and
daily
experience
do
furnish
instances
of
sad
complaints
of
the
Lords
hiding
his
face
and
withdrawing
or
with-holding
of
light
or
peace
,
or
consolation
,
or
strength
and
ability
for
spiritual
duties
,
&c.
2.
For
remedy
whereof
,
1.
let
the
convert
remember
,
that
God
doth
not
leave
a
believer
fled
to
Christ
for
relief
from
sin
and
misery
,
alwayes
and
for
ever
,
but
for
a
short
time
,
and
that
he
keepeth
love
to
them
constantly
,
albeit
he
do
hide
the
tokens
of
his
love
sometime
,
and
dispose
of
the
acts
of
his
love
,
as
he
seeth
sit
for
the
advantage
of
the
work
of
grace
in
them
.
Let
him
put
difference
between
desertion
and
the
gift
of
discerning
of
the
desertion
:
for
,
albeit
desertion
be
of
it self
a
sad
visitation
,
yet
the
sight
and
observation
of
it
,
testifieth
Gods
presence
with
his
child
,
giving
eye-salve
and
light
;
and
thereby
doth
not
only
teach
that
wound
to
be
curable
,
but
also
that
the
Physician
is
begun
the
cure
of
it
,
by
pancing
and
lancing
the
wound
.
3.
Let
him
not
count
it
a
desertion
,
when
God
in
any
service
whereunto
he
puts
his
child
,
emptieth
him
of
all
conceit
of
his
own
ability
,
that
he
may
open
his
mouth
wyd
and
be
filled
:
for
this
emptying
of
the
convert
,
is
the
very
fitting
of
him
for
fresh
supply
from
Christ
to
go
about
the
service
in
Christs
strength
and
furniture
,
which
the
Apostle
felt
by
experience
,
2
Cor.
12.
10.
When
I
am
weak
,
saith
he
,
then
I
am
strong
.
Poverty
of
spirit
,
and
hunger
and
thrist
for
righteousnesse
,
are
not
to
be
counted
desertions
.
4.
Let
him
observe
the
degrees
of
Gods
presence
,
no
lesse
then
the
degrees
of
his
absence
,
as
the
Psalmist
did
when
he
recollected
himself
,
Ps.
73.
23.
after
the
tentation
which
troubled
him
was
overcome
.
Neverthelesse
,
I
am
continually
with
thee
.
Thou
holdest
me
by
thy
right
hand
,
and
ver.
26.
my
flesh
and
my
heart
faileth
,
but
God
is
the
strength
of
my
heart
and
my
portion
for
ever
.
5.
Let
him
put
a
right
construction
upon
Gods
dispensation
,
believing
alwayes
,
that
God
doth
what
he
doth
for
good
to
his
afflicted
subject
;
whether
he
draw
forth
,
by
his
desertion
,
the
latent-corruption
of
the
heart
,
as
he
did
to
Ezekiah
,
2
Chron.
32.
31.
or
whether
to
prevent
out-breaking
of
corruption
,
as
he
did
to
the
Apostle
,
2
Cor.
12.
7.
8
,
9.
or
whether
to
exercise
his
faith
,
love
and
patience
,
and
to
sharpen
his
prayer
,
as
he
did
to
the
Psalmist
frequently
.
And
therefore
,
let
him
,
in
the
observation
of
whatsoever
degree
of
desertion
,
humble
himself
before
God
,
flye
in
more
closely
unto
Christ
,
and
patiently
wait
upon
the
change
of
his
conditon
,
in
the
use
of
the
means
,
and
following
the
duties
of
his
calling
as
the
Lord
shall
enable
him
:
for
,
this
is
the
counsell
of
the
Lord
,
Isa.
50.
10.
Who
is
he
among
you
that
feareth
the
Lord
,
that
obeyeth
the
voice
of
his
servont
,
that
walketh
in
darknesse
and
hath
no
light
?
let
him
trust
in
the
name
of
the
Lord
,
and
stay
upon
his
God
.
And
this
much
sufficeth
for
instances
of
the
third
sort
of
the
converts
mistaking
his
condition
.
CHAP.
XXVIII
.
Concerning
cases
,
wherein
the
convert
is
in
doubt
what
to
determine
about
his
condition
.
IT
resteth
,
that
we
speak
of
the
fourth
sort
of
cases
of
the
conscience
of
the
convert
,
wherein
he
is
at
a
stand
,
and
in
doubt
what
to
determine
of
his
present
condition
.
2.
In
these
doubtfull
cases
,
the
convert
is
not
properly
deceived
,
as
in
the
former
ranks
of
cases
it
is
presupposed
of
him
;
because
in
this
sort
of
cases
,
the
convert
doth
not
positively
determine
the
question
wherein
he
is
fallen
,
but
standeth
in
doubt
what
to
resolve
upon
.
3.
Cases
of
this
sort
pertain
to
the
mind
and
judgement
of
the
convert
,
and
if
his
judgment
be
cleared
by
loosing
of
the
question
,
incontinent
he
is
satisfied
and
quiet
.
4.
It
is
necessar
for
the
converts
clearing
,
that
he
form
the
question
rightly
;
and
to
this
end
,
1.
let
him
consider
his
case
and
condition
in
himself
,
so
accuratly
as
he
can
.
2.
Let
him
ingenuously
lay
forth
the
question
or
doubt
he
hath
,
before
his
Pastor
or
Christian
friend
,
acquainted
with
cases
of
conscience
,
and
ask
their
judgement
what
to
think
of
,
or
what
to
do
in
,
such
a
case
.
The
reason
why
he
must
examine
narrowly
his
own
condition
,
before
he
speak
of
it
to
another
,
is
partly
because
otherwayes
his
doubt
or
question
may
prove
frivolous
and
unworthy
of
an
answer
;
partly
,
because
the
convert
,
after
examination
of
his
case
and
prayer
unto
God
,
may
find
satisfaction
to
his
doubt
;
and
partly
,
because
,
if
his
doubt
remain
,
the
question
may
be
the
more
clearly
propounded
,
and
so
receive
the
more
clear
and
speedy
answer
for
his
satisfaction
.
5.
Of
this
sort
of
questions
,
we
shall
propound
some
examples
and
give
some
resolution
unto
them
,
whereof
use
may
be
made
when
such
like
questions
shall
occur
.
The
first
question
shall
be
,
concerning
confusion
of
mind
.
IT
cometh
to
passe
sometime
,
when
a
convert
is
upon
examination
of
his
own
estate
or
condition
,
that
such
a
mist
and
darknesse
falleth
on
his
mind
,
and
such
a
croud
and
throng
of
thoughts
within
him
,
that
he
can
discern
nothing
but
mist
,
multitude
of
thoughts
,
and
darknesse
and
confusion
.
The
question
is
,
what
shall
he
think
or
do
,
for
removing
of
this
confusion
of
thoughts
and
darknesse
of
mind
?
Ans.
This
case
befalleth
converts
frequently
,
and
therefore
had
need
to
be
the
more
carefully
cured
:
Which
cure
,
that
it
may
the
better
go
on
,
let
the
afflicted
renew
the
examination
of
his
former
behaviour
,
and
see
if
he
can
find
out
the
meritorious
cause
thereof
in
himself
;
for
,
this
case
oft-times
is
the
castigation
of
the
afflicted
,
for
his
former
negligence
and
omission
of
duties
,
or
slight
discharge
of
religious
worship
:
yea
,
it
may
be
found
possibly
,
that
the
afflicted
hath
been
so
carelesse
in
keeping
his
heart
in
the
fear
of
God
,
that
he
hath
involved
himself
too
far
in
earthly
and
thorny
affairs
,
or
hath
exceeded
in
the
use
of
things
lawfull
,
or
by
some
corrupt
communication
,
hath
grieved
the
Lords
spirit
,
and
so
hath
drawn
on
some
desertion
and
with-drawing
of
illumination
from
him
.
2.
This
case
may
also
fall
out
,
from
some
present
perturbation
of
mind
and
passion
,
whereby
his
reason
is
so
taken
up
for
the
time
,
that
it
cannot
discharge
its
duty
:
as
cometh
to
passe
usually
in
anger
or
fear
,
or
grief
,
or
some
such
like
passion
as
may
be
seen
,
when
a
man
is
injured
by
his
neighbour
,
or
doth
meet
with
some
damnage
,
or
is
put
in
fear
of
some
imminent
evil
coming
on
him
,
or
findeth
sharp
pains
of
body
,
or
some
such
like
cause
perplexing
him
.
The
question
is
,
what
shall
he
think
of
this
condition
?
Ans.
If
the
afflicted
shall
examine
how
he
is
fallen
in
this
case
,
and
shall
,
in
consideration
of
his
weaknesse
,
be
humbled
before
God
by
prayer
,
he
shall
not
want
clearnesse
of
mind
,
and
directions
from
God
what
to
do
and
how
to
behave
himself
,
in
ordering
of
his
conversation
aright
,
Ps.
50.
23.
for
,
the
Lord
gives
wisdom
liberally
,
to
all
that
ask
it
of
him
in
faith
,
Iam.
1.
5.
and
this
his
present
condition
giveth
him
an
errand
to
God
.
The
second
question
is
,
concerning
the
convert
,
who
most
part
walketh
heavily
.
THere
are
some
true
converts
,
who
after
examination
of
themselves
,
cannot
deny
,
but
their
heart
is
toward
the
wayes
of
God
in
their
calling
,
and
that
as
they
find
the
imperfections
of
their
service
,
so
they
are
forced
to
renounce
all
confidence
in
their
own
righteousnesse
,
and
to
flye
to
the
righteousnesse
of
Christ
,
as
the
only
true
garment
able
to
hide
their
nakednesse
;
yet
,
they
are
for
the
most
part
heavy
in
their
spirit
,
seldom
they
rejoyce
,
but
many
times
they
weep
;
and
howsoever
they
maintain
confidence
in
Christ
for
the
state
they
stand
into
,
yet
,
when
they
consider
their
ordinar
heavinesse
of
heart
,
they
doubt
what
to
think
of
this
their
sad
condition
.
Ans.
This
condition
,
if
well
considered
,
is
very
usefull
,
albeit
not
alwayes
comfortable
;
for
,
the
Lords
dispensation
toward
such
a
person
thus
exercised
,
is
well
tempered
and
wisely
mixed
:
for
,
he
neither
suffereth
the
heavy
in
heart
to
cast
away
his
confidence
in
Christ
,
nor
to
be
idle
and
unfruitfull
in
his
vocation
,
nor
to
glory
in
his
own
works
,
or
put
confidence
in
them
,
but
so
keepeth
him
up
to
the
duty
of
more
and
more
esteeming
of
Christs
righteousnesse
,
and
drawing
of
strength
from
him
by
faith
,
that
he
goeth
on
in
his
course
uprightly
,
albeit
not
fed
as
he
would
be
by
the
consolations
of
the
holy
Ghost
.
2.
For
remedy
whereof
,
let
him
quiet
his
mind
;
for
,
after
examination
of
his
own
natural
inclination
,
he
shall
find
the
reason
of
the
Lords
dispensation
toward
him
,
sparingly
giving
unto
him
such
measure
of
consolation
as
he
would
have
,
to
be
this
,
least
he
should
abuse
the
same
,
and
lean
more
to
the
sensible
feeling
thereof
then
to
the
word
of
faith
:
and
therefore
,
however
he
find
heavinesse
of
heart
through
manyfold
tentations
,
let
him
hold
on
his
way
in
the
obedience
of
faith
,
he
shall
after
a
whiles
patience
and
wrestling
,
meet
with
as
much
peace
and
consolation
as
may
suffice
a
pilgrim
,
walking
from
strength
to
strength
till
he
appear
before
God
in
heaven
,
where
all
tears
shall
be
wiped
away
from
his
eyes
.
Mean
time
,
let
this
ground
be
holden
fast
,
that
God
mixeth
the
cup
of
his
own
children
as
he
findeth
it
fit
for
their
edification
.
The
third
question
is
,
concerning
the
converts
,
who
for
not
looking
on
their
originall
sin
and
the
out
breakings
thereof
,
are
in
doubt
what
to
think
of
their
former
condition
.
SOme
converts
are
,
who
after
a
quiet
possession
of
peace
injoyed
in
a
blamelesse
conversation
among
men
,
and
in
the
exercises
of
religion
uprightly
before
God
,
after
examination
of
their
condition
more
narrowly
,
do
find
,
that
the
conscience
for
a
long
time
hath
been
silent
,
and
hath
not
changed
for
the
motions
of
original
sin
▪
but
suffered
them
to
go
on
securely
under
the
guiltinesse
of
the
daily
sprouting
forth
thereof
.
In
this
case
,
as
they
dare
not
cast
away
their
confidence
in
Christ
,
nor
their
holy
purpose
of
walking
uprightly
before
God
;
So
they
cannot
justifie
the
silence
of
their
conscience
,
which
hath
suffered
the
motions
of
sin
(
although
not
consented
unto
)
to
go
away
without
challenge
or
reckoning
made
for
them
,
and
here
they
are
in
straits
,
and
doubt
what
to
judge
of
their
own
condition
.
Ans.
In
this
case
,
the
silence
of
the
conscience
is
not
to
be
excused
:
And
the
peace
of
the
convert
albeit
it
may
be
sound
,
in
order
to
the
converts
state
in
grace
,
yet
the
condition
wherein
he
is
,
is
not
good
,
but
mixed
with
much
security
;
for
,
to
make
the
condition
of
a
convert
to
be
good
,
it
is
not
only
required
,
that
his
conscience
be
keeped
free
from
grosse
pollutions
,
but
also
that
he
be
daily
aiming
at
mortifying
of
sin
,
and
that
to
this
end
,
he
daily
give
an
account
unto
God
of
his
wandering
and
vanity
,
and
of
the
observed
out-sproutings
of
the
bitter
root
of
original
sin
,
that
he
may
,
after
his
best
behaviour
,
perceive
a
necessity
of
that
prayer
,
taught
us
by
our
Lord
for
daily
remission
of
sins
,
and
so
may
daily
have
the
answer
of
God
from
the
Evangel
,
saying
,
Son
,
be
of
good
cheer
,
thy
sins
are
forgiven
unto
thee
:
For
,
there
is
a
twofold
absolution
of
the
convert
,
one
is
in
order
to
his
person
,
which
Christ
calleth
the
washing
of
the
whole
man
,
the
other
is
in
order
to
his
daily
imperfections
and
blemishes
of
his
conversation
,
which
Christ
doth
call
the
washing
of
the
feet
.
By
vertue
of
the
first
sort
of
absolution
,
the
child
of
God
,
flying
to
Christ
,
is
judicially
declared
free
from
condemnation
;
by
the
other
,
the
believer
,
making
use
of
the
fountain
opened
up
in
Christ
,
is
exeemed
from
his
acknowledged
uncleannesse
.
This
is
clear
from
Christs
words
,
Ioh.
13.
10.
Mean
time
we
confesse
,
that
the
motions
of
sin
in
our
mortal
bodies
are
so
innumerable
,
that
no
man
can
overtake
them
,
yet
must
they
be
counted
for
an
heap
at
least
,
as
David
doth
teach
us
,
Ps.
19.
12.
Who
knoweth
the
errors
of
his
life
?
cleanse
me
from
my
secret
sins
.
And
this
same
lesson
doth
the
Apostle
teach
us
,
Rom.
7.
24.
Wretched
man
that
I
am
,
saith
he
,
who
shall
deliver
me
from
the
body
of
this
death
?
I
thank
God
through
Iesus
Christ
Wherefore
,
let
the
convert
go
on
in
his
formet
godly
and
righteous
behaviour
and
conversation
,
not
mis-regarding
the
sproutings
of
original
sin
,
but
giving
account
thereof
unto
Christ
,
as
said
is
,
that
he
may
glorifie
that
righteousnesse
of
Christ
by
faith
,
and
injoy
peace
with
God
,
not
only
in
order
to
his
state
,
but
also
in
order
to
his
condition
daily
.
The
fourth
question
is
,
how
the
convert
may
know
and
be
certain
of
his
justification
.
VVHen
the
true
convert
heareth
the
different
opinions
of
Theologues
,
concerning
the
act
of
justification
of
a
believer
,
some
saying
,
that
it
is
an
act
of
God
immanent
,
whereby
he
willeth
the
absolution
of
the
believer
;
some
saying
,
that
it
is
an
act
of
God
emanent
and
transient
from
God
upon
the
spirit
of
the
believer
;
some
saying
it
is
the
sentence
of
the
Judge
,
absolving
the
believing
sinner
from
the
curse
of
the
law
.
The
believer
here
possibly
is
at
a
stand
,
and
knoweth
not
how
to
answer
the
question
till
his
doubt
be
loosed
.
For
the
satisfaction
of
the
convert
,
first
,
we
may
safely
say
,
that
it
is
not
material
whether
the
convert
be
able
to
take
up
the
quiddity
and
formal
notion
of
the
act
of
iustification
,
provided
he
be
a
believer
in
Christ
and
know
that
the
believer
in
Christ
is
justified
before
God
,
and
that
being
justified
by
faith
,
he
hath
peace
with
God
,
and
can
apply
these
truths
unto
himself
,
in
the
exercise
of
repentance
and
new
obedience
.
But
if
possibly
,
the
convert
cannot
be
satisfied
till
his
doubt
be
answered
,
let
him
consider
,
that
he
must
distinguish
between
justification
actively
taken
as
it
proceedeth
from
God
,
and
justification
passively
taken
as
it
is
terminat
on
the
justified
man
;
as
it
is
taken
actively
,
these
four
things
are
to
be
distinguished
,
1.
Gods
eternal
will
and
decree
,
to
absolve
from
sin
and
wrath
every
believer
in
Christ
.
2.
Gods
actual
revealing
in
time
this
his
gracious
pleasure
in
the
Gospel
.
3.
Gods
judicial
application
of
this
general
sentence
to
the
believer
in
the
point
of
his
conversion
,
whether
the
believer
perceive
his
absolution
or
not
for
the
time
.
4.
There
is
a
sensible
intimation
of
this
sentence
unto
the
believer
,
joyned
with
peace
and
joy
,
which
the
Apostle
calleth
the
shedding
abroad
of
the
love
of
God
in
the
heart
,
Rom.
5.
5.
and
the
sealing
of
the
holy
Ghost
stamping
the
heart
with
holinesse
,
Ephes.
1.
13.
The
first
three
makes
the
absolution
of
the
believer
certain
,
whether
the
believer
thinks
so
or
not
;
but
the
fourth
,
which
is
the
sensible
intimation
of
this
sentence
,
doth
make
the
believer
both
sure
and
joyfull
.
As
justification
is
taken
passively
,
four
things
may
be
distinguished
in
the
believer
justified
.
The
first
is
,
his
actual
receiving
of
Christ
,
offered
in
the
Gospel
for
a
perfect
remedy
of
sin
and
misery
.
The
second
is
,
the
Lords
judicial
setling
of
the
general
sentence
of
absolution
upon
the
believer
,
as
if
he
had
spoken
to
him
by
name
,
as
he
did
to
the
Apostles
,
Ioh.
15.
3.
Now
are
ye
clean
through
the
word
I
●ave
spoken
unto
you
,
that
is
,
you
are
clean
from
the
guil●
of
sin
by
my
absolving
of
you
.
The
third
is
,
the
believers
observing
,
in
a
reflect
act
of
his
conscience
,
that
he
hath
fled
to
Christ
for
absolution
,
and
therefore
justified
indeed
.
The
fourth
is
,
the
feeling
and
observing
of
the
testimony
of
the
holy
Ghost
bearing
witnesse
with
his
spirit
,
that
he
is
a
child
of
God
absolved
from
sin
and
wrath
.
The
first
two
of
these
,
to
wit
,
the
act
of
faith
,
receiving
of
Christ
and
of
the
right
made
by
Christ
to
the
believer
in
him
of
his
absolution
,
may
be
in
,
and
on
the
believer
without
the
other
two
,
to
wit
,
his
observation
of
the
act
of
faith
,
and
the
felt
intimation
of
this
worl●
of
grace
by
the
holy
Spirit
.
2.
For
solving
of
the
doubt
then
;
as
justification
is
actively
taken
,
as
proceeding
from
the
immanent
act
of
Gods
eternal
purpose
and
decree
to
justifie
the
believer
,
it
is
no
more
the
actual
justification
in
this
life
,
of
which
we
are
speaking
,
then
the
immanent
act
of
Gods
eternal
purpose
to
raise
the
bodies
of
believers
in
Christ
,
and
to
glorifie
them
in
soul
and
body
,
can
be
called
the
actual
resurrection
of
their
bodies
,
and
glorification
of
both
soul
and
body
in
this
life
.
But
the
transient
act
of
justification
in
a
judicial
way
,
which
is
the
Lords
judicial
sentence
of
absolution
of
the
believer
,
declared
by
his
Word
,
set
down
now
in
holy
Scripture
,
it
is
indeed
and
formally
the
believers
justification
,
and
is
judicially
terminar
upon
every
believer
in
the
act
of
his
conversion
,
whether
the
believer
doth
clearly
perceive
his
own
conversion
,
or
be
in
suspicion
of
his
being
reconciled
and
justified
.
And
this
may
be
made
to
appear
,
if
we
compare
the
condemnation
of
the
unbeliever
with
the
absolution
of
the
believer
fled
to
Christ
,
Ioh.
3.
18.
As
he
that
believeth
not
in
Christ
is
condemned
already
,
because
the
curse
of
the
law
and
condemnation
,
pronounced
in
the
Scripture
by
God
,
the
soveraign
Judge
,
stands
against
him
so
long
as
he
doth
not
believe
in
the
only
begotten
Son
of
God
:
And
this
sentence
standeth
fast
,
whether
the
unbeliever
take
notice
of
this
sentence
or
not
,
whether
he
do
apply
it
to
himself
or
not
,
do
find
grief
for
it
or
not
:
So
the
believer
in
Christ
is
relaxed
from
condemnation
and
absolved
,
and
hath
right
unto
eternal
life
and
begun
possession
of
it
,
albeit
for
the
time
of
his
infancy
,
tentation
,
trembling
and
fear
,
it
be
not
so
,
albeit
he
doth
not
perceive
the
blessed
change
of
his
state
,
nor
doth
lay
to
heart
,
as
he
might
,
the
words
of
Christ
judicially
pronouncing
the
sentence
,
comprehending
him
as
certainly
as
if
his
name
were
expressed
,
Ioh.
3.
18.
He
that
believeth
on
him
,
is
not
condemned
,
and
ver.
36.
He
that
believeth
on
the
Son
hath
everlasting
life
,
and
Ioh.
6.
from
ver.
37.
to
41.
Hence
we
conclude
,
that
the
formal
act
of
justification
of
a
man
fled
to
Christ
,
is
to
be
found
in
the
written
sentence
of
the
judge
absolving
every
believer
and
the
man
we
speak
of
.
There
is
another
transient
act
of
God
,
in
an
actual
revelation
of
justification
,
wherein
the
holy
Ghost
openeth
the
eyes
of
the
believer
to
behold
and
perceive
the
gift
of
saith
already
bestowed
on
him
:
Of
this
speaks
the
Apostle
,
1
Cor.
2.
12.
And
after
that
the
holy
Ghost
hath
pointed
out
his
own
grace
,
bestowed
on
the
believer
,
he
followeth
his
work
,
by
giving
remarkable
peace
and
joy
as
earnest
of
life
everlasting
,
whereof
the
Apostle
speaketh
,
Ephes.
1.
13.
In
whom
ye
also
trusted
,
after
ye
heard
the
word
of
truth
,
the
Gospel
of
your
salvation
:
in
whom
also
,
after
ye
had
believed
,
ye
were
sealed
with
the
spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
.
Therefore
,
he
that
desireth
to
have
the
intimation
of
his
justification
,
after
flying
for
refuge
unto
Christ
for
relief
of
felt
sin
and
feared
wrath
,
must
read
his
absolution
in
the
Gospel
,
as
well
as
he
hath
read
,
before
that
,
his
condemnation
in
the
law
.
Unto
which
sentence
of
absolution
,
let
him
hold
fast
in
his
daily
endeavour
after
sanctification
.
The
fifth
question
is
,
how
to
satisfie
the
convert
who
findeth
himself
pursued
for
his
sins
after
remission
believed
,
and
is
brought
in
question
what
to
judge
of
his
case
.
MAny
converts
have
fallen
in
Iobs
case
,
and
seemed
to
themselves
to
possesse
the
sins
of
their
youth
,
Iob
,
13.
26.
For
,
after
conversion
and
felt
reconciliation
,
they
find
the
sins
they
did
repent
of
,
and
did
believe
to
be
forgiven
through
Christ
,
objected
to
them
afresh
,
pursued
with
sharp
accusations
,
and
signs
of
wrath
joyned
therewith
.
Their
reconciliation
and
righteousnesse
through
Christ
,
they
purpose
to
hold
fast
;
their
old
guiltinesse
,
and
sentence
of
their
conscience
writing
bitter
things
against
them
,
they
cannot
deny
:
The
pinch
is
here
,
either
the
remission
they
did
believe
is
null
,
or
the
challenge
is
unjust
,
do
they
reason
with
themselves
;
the
nullity
of
their
remission
they
dare
not
admit
,
and
the
just
ground
of
challenge
they
cannot
deny
,
and
the
doubt
what
to
think
of
this
case
they
cannot
shun
,
not
seeing
,
how
these
things
can
consist
and
stand
together
.
2.
For
answer
to
this
doubt
,
these
four
things
must
be
distinguished
,
and
how
they
may
all
consist
one
with
another
,
must
be
timously
considered
.
The
four
things
to
be
distinguished
are
,
1.
the
reconciliation
of
a
convert
with
God
;
2.
the
remission
of
the
reconciled
mans
sins
freely
gifted
unto
him
by
God
;
3.
a
renewed
bitter
accusation
raised
by
Sathan
against
the
re●iled
convert
;
4.
The
holy
and
wise
dispensation
of
God
,
permitting
&
ordering
these
renewed
accusations
of
his
child
by
Sathan
,
for
the
tryal
and
exercise
of
his
faith
and
growth
of
his
repentance
,
and
other
good
ends
.
Now
for
the
consistence
of
these
four
,
we
need
not
doubt
,
but
the
accuser
of
the
brethren
can
cast
up
to
us
forgiven
sins
,
and
bear
upon
us
that
they
are
not
forgiven
.
N●ither
need
we
doubt
,
but
God
in
wisdom
and
love
to
his
children
,
may
suffer
Sathan
to
renew
accusations
against
them
,
and
so
order
that
mater
,
as
neither
Sathan
shall
prevail
,
nor
his
child
suffer
damn●ge
by
the
means
:
for
,
there
is
a
great
difference
between
Sathans
renewing
of
accusations
for
sins
forgiven
,
and
Gods
making
null
the
remission
granted
,
the
Lord
can
suffer
the
one
to
be
,
but
the
other
he
will
never
suffer
to
be
:
for
,
when
a
true
convert
groweth
negligent
,
and
falleth
in
such
sins
after
conversion
as
he
lived
in
before
conversion
,
no
wonder
Sathan
be
permitted
to
call
his
former
conversion
in
question
;
yea
,
the
Lord
may
justly
cast
up
to
his
child
his
former
faults
,
to
humble
him
and
shame
him
from
going
on
,
albeit
he
doth
not
disannull
the
formerly
granted
remission
.
3
When
thanksgiving
for
remission
of
sin
,
granted
for
Christs
cause
,
beginneth
to
cool
in
the
heart
of
a
convert
,
what
wonder
the
Lord
not
only
suffer
,
but
also
present
the
vilen●ss●
of
by
past
sins
to
make
the
convert
sensible
of
the
remission
,
and
to
cause
him
renew
the
acts
of
repentance
and
godly
sorrow
for
his
sins
by-past
,
as
,
Ezek.
16.
63.
and
36.
32.
Then
shall
you
remember
your
own
evil
wayes
and
your
doings
which
were
not
good
,
and
shall
loath
your selves
for
your
iniquities
and
abominations
.
When
the
convert
●roweth
remisse
in
watching
over
his
own
heart
&
wayes
,
and
is
in
danger
of
falling
back
into
these
sins
which
he
had
repented
of
before
,
what
wonder
the
Lord
by
remembring
him
of
his
natural
inclination
and
former
wayes
,
do
warn
him
of
his
danger
to
make
him
preveen
his
fall
?
4.
Wherefore
,
let
the
convert
maintain
the
solidity
of
former
remission
of
sins
,
and
make
good
use
of
his
former
sins
which
went
before
his
conversion
,
and
let
him
follow
the
example
of
Paul
,
who
did
not
suffer
his
former
si●s
go
out
of
his
mind
,
but
did
renew
the
confession
of
them
upon
all
occasions
for
his
own
daily
humiliation
,
for
the
edification
of
others
,
and
for
magnifying
the
glory
of
the
grace
of
God
,
and
yet
for
all
this
,
did
not
suspect
the
remission
of
sins
received
:
For
,
by
this
means
the
convert
shall
preveen
accusations
,
and
stop
Sathans
mouth
,
and
make
his
accusations
have
no
force
.
By
this
means
,
the
convert
shall
possesse
firm
and
stable
confidence
of
Gods
unchangeable
grace
and
mercy
,
and
of
the
stability
of
the
remission
of
sin
granted
.
The
sixth
question
is
,
of
a
convert
casten
,
not
only
in
an
uncertainty
for
the
time
of
his
conversion
,
but
also
in
a
doubt
whether
he
be
elected
or
not
,
and
knows
not
how
to
do
in
this
case
.
SOme
converts
fall
in
Heman
the
Ezrait
his
exercise
,
whereof
we
read
,
Ps.
88.
especially
,
ver.
14.
15
While
I
suffer
thy
terrors
I
am
distracted
,
saith
he
.
Counsell
hath
been
offered
by
some
to
the
afflicted
,
to
follow
the
practice
and
experience
of
some
eminent
Theologues
,
who
being
brought
to
such
straits
with
good
successe
,
have
submitted
themselves
to
God
,
to
save
them
or
destroy
them
as
he
pleased
;
after
which
submission
,
they
have
felt
the
marvellous
sweet
embracements
of
Gods
loving
kindnesse
,
making
them
sure
both
of
their
conversion
and
election
.
Whether
to
follow
this
example
and
experience
of
some
notable
Saints
,
is
the
doubt
,
wherein
the
convert
is
not
clear
,
and
knoweth
nor
how
to
carry
himself
toward
God
in
this
case
.
2.
For
answer
to
this
question
:
It
is
free
for
God
to
comfort
a
soul
casten
down
,
when
,
and
how
,
he
pleaseth
;
it
is
free
for
God
to
passe
by
the
infirmity
and
error
of
a
terrified
soul
,
coming
to
him
not
in
the
wisest
way
prescribed
to
him
,
and
to
look
to
the
necessity
of
the
mans
consolation
,
and
not
to
his
way
of
seeking
of
it
.
But
,
howsoever
it
pleaseth
God
to
comfort
some
extraordinarily
,
yet
this
is
not
the
duty
of
the
afflicted
to
come
with
such
an
unrequired
submission
unto
God
:
for
,
it
limiteth
the
Lord
,
in
a
manner
,
either
to
comfort
the
man
speedily
,
or
suff●r
him
upon
apparent
refusal
for
the
time
,
to
dispair
:
For
,
Gods
order
is
to
bring
the
sinner
under
the
sense
of
sin
and
acknowledgment
of
deserved
wrath
for
sin
,
and
then
to
charge
him
to
believe
in
the
name
of
his
Son
Jesus
Christ
,
and
after
believing
in
Christ
,
to
seal
the
believer
with
the
stamp
of
holinesse
and
the
earnest-penny
of
the
inheritance
,
which
is
peace
with
God
,
and
joy
in
the
holy
Ghost
shed
abroad
in
his
heart
.
3.
Wherefore
,
as
for
the
conversion
of
a
man
straitned
in
the
pains
of
the
new
birth
and
fear
of
everlasting
wrath
,
and
tempted
to
suspect
that
he
is
not
elected
:
It
is
a
more
safe
way
to
lay
aside
all
disputation
about
Gods
decree
(
because
secret
things
belong
to
the
Lord
)
and
to
look
to
the
Lords
command
,
and
to
his
own
duty
of
flying
unto
Christ
:
So
for
the
recovery
of
a
convert
,
fallen
in
Ionahs
case
,
and
made
to
suspect
,
that
he
is
a
reprobat
cast
off
of
God
,
it
is
a
more
safe
way
not
to
dispute
for
the
time
,
either
his
election
or
conversion
,
whatsoever
suggestions
may
be
cast
in
by
Sathan
,
then
to
offer
unto
God
an
absolute
submission
to
be
saved
or
destroyed
as
he
pleaseth
,
and
then
to
lye
in
sorrow
till
God
give
an
answer
of
consolation
:
for
,
God
doth
not
require
such
a
submission
,
but
calleth
for
an
act
of
faith
and
obedience
;
for
,
God
hath
declared
in
his
Word
,
that
he
delighteth
not
in
the
death
of
a
sinner
,
but
that
he
should
repent
and
turn
to
God
and
be
saved
.
Secondly
,
in
this
submission
the
heart
will
be
found
deceitfull
,
which
neither
will
nor
can
submit
to
be
destroyed
.
Thirdly
,
this
offer
of
such
a
submission
as
this
is
,
[
Lord
,
I
know
not
whether
thou
hast
chosen
me
or
rejected
me
in
thy
decree
,
but
I
submit
my self
to
thee
absolutely
.
If
thou
wilt
destroy
me
,
thou
shalt
be
found
to
be
just
,
and
I
do
confesse
so
much
unto
thee
;
but
if
thou
wilt
save
me
,
I
shall
proclame
thy
grace
]
such
a
submission
,
I
say
,
is
but
in
effect
,
a
tempting
of
God
speedily
to
reveal
his
secret
counsel
,
either
by
consolation
,
if
the
submitter
be
an
elect
,
or
refusal
of
consolation
,
if
he
be
a
reprobat
.
The
only
safe
way
in
the
foresaid
case
,
is
to
be
humbled
before
God
,
and
flye
to
Christ
by
prayer
,
(
as
Heman
did
,
Ps.
88.
and
as
Ionah
did
,
who
choosed
to
look
again
to
his
holy
Temple
,
where
the
Mediator
sat
upon
the
mercy
seat
between
the
cherubims
)
and
not
suffer
such
a
thought
as
reprobation
.
Thus
did
Heman
,
Ps.
88.
13
,
14.
But
unto
thee
have
I
cryed
,
O
Lord
,
and
in
the
morning
shall
my
prayer
prevent
thee
.
Lord
,
why
castest
thou
off
my
soul
,
why
bidest
thou
thy
face
from
me
.
Let
the
command
of
God
to
every
self-condemned
sinner
,
to
believe
in
Christ
,
prevail
against
all
temptations
to
the
contrair
;
1
Ioh.
3.
23.
This
is
his
commandment
,
that
we
should
believe
on
the
name
of
his
Son
Iesus
Christ
.
The
seventh
question
is
,
how
to
satisfie
the
convert
,
doubting
whether
it
be
b●tter
to
forbear
or
go
on
in
the
outward
exercise
of
religion
,
(
at
least
in
private
)
when
he
finds
an
indisposition
of
mind
unto
it
.
SUndry
converts
,
when
they
perceive
the
unfitnesse
of
their
spirits
to
offer
immediat
worship
to
God
in
prayer
,
praises
or
thanksgiving
,
especially
in
private
,
do
fall
in
doubt
with
themselves
,
whether
it
be
better
to
delay
the
offer
of
their
worship
,
till
they
find
themselves
well
disposed
for
it
,
or
to
go
on
as
they
may
,
albeit
they
apprehend
their
lips
polluted
,
and
their
hearts
far
away
from
God
.
Their
fear
on
the
one
hand
is
,
lest
they
should
pollute
the
worship
and
take
Gods
name
in
vain
;
on
the
other
hand
,
they
fear
lest
they
fall
in
the
guiltinesse
of
omit●ing
a
prescribed
duty
.
The
question
shall
be
,
what
the
doubting
convert
should
determine
and
do
?
2.
For
answer
,
this
case
is
spoken
unto
before
,
2.
Book
,
Chap.
17.
in
as
far
as
the
convert
determineth
not
,
and
doth
not
what
is
right
,
but
goeth
wrong
and
pleaseth
himself
in
his
bad
condition
.
But
here
we
speak
to
this
case
,
as
the
convert
is
in
doubt
only
,
and
desireth
to
be
keeped
from
deceiving
himself
.
In
which
case
we
say
,
that
as
it
is
the
converts
doubt
,
so
we
must
confesse
,
that
this
case
of
indisposition
and
un●itnesse
for
spiritual
exercises
is
very
frequent
,
and
is
ordinarily
and
oft-times
a
chastisement
of
us
,
drawn
on
by
our selves
,
because
we
do
not
watch
unto
prayer
,
we
do
not
study
to
keep
our
hearts
in
the
fear
of
the
Lord
all
the
day
long
,
we
do
not
foster
that
tendernesse
of
conscience
which
might
furnish
us
mater
of
humiliation
,
and
of
thanksgiving
to
God
upon
observation
of
our
faults
against
God
,
and
of
Gods
favours
daily
and
hourly
remarkably
running
toward
us
.
Hence
it
is
,
when
our
ordinar
time
of
secret
worship
doth
come
,
we
find
our
vaiging
minds
hardly
called
home
from
their
wandering
,
our
conscience
challenging
us
for
our
loose
and
uncircumspect
walking
,
our
affections
dull
and
dead
,
and
all
the
powers
of
our
souls
taken
as
with
a
palsie
,
that
we
cannot
bestir
our selves
in
worship
as
we
should
and
would
.
Therefore
,
in
this
case
,
let
the
convert
be
humbled
and
confesse
his
fault
,
and
take
with
this
chastisement
and
●●ye
unto
Christ
,
who
heareth
and
taketh
away
the
iniquity
of
our
pollution
of
holy
things
;
and
let
him
nor
defer
his
worship
till
another
occasion
,
but
wrestle
against
all
impediments
and
follow
out
the
work
in
hand
,
blessing
God
for
his
pointing
out
unto
him
his
wants
and
weaknesse
,
his
wandering
and
vanity
of
mind
,
his
slipping
and
sliding
in
his
wayes
,
and
for
opening
unto
him
a
●ountain
in
Christ
,
for
washing
his
pollutions
and
healing
his
wounds
.
And
that
the
convert
may
be
encouraged
to
aim
at
,
and
follow
on
,
this
way
,
let
him
consider
,
that
the
converts
worship
may
be
pleasant
and
acceptable
to
God
,
when
the
convert
is
much
displeased
with
himself
in
the
discharge
of
it
:
for
,
there
is
a
worshiping
of
God
in
faith
,
without
sense
and
feeling
of
the
hearts
inlargement
;
and
there
is
a
worshiping
of
God
with
felt
enlargement
of
heart
.
The
worshiping
of
God
in
faith
is
pleasant
unto
God
,
albeit
the
worshiper
in
perplexity
and
wrestling
with
temptations
and
corruptions
,
be
much
displeased
with
himself
.
The
worshiping
of
God
with
inlargement
of
heart
is
pleasant
,
both
unto
God
and
to
the
worshiper
also
,
as
(
Ps.
119.
32.
)
David
gives
us
to
understand
,
I
will
run
the
way
of
thy
Commandments
,
saith
he
,
when
thou
shalt
enlarge
my
heart
.
But
when
this
inlargement
,
by
sensible
assistance
of
the
holy
Ghost
,
is
not
perceived
,
the
Psalmist
is
but
a
dead
man
in
his
own
estimation
;
yet
,
he
doth
not
forbear
or
delay
to
worship
God
as
well
in
bonds
as
in
freedom
;
Quicken
me
,
saith
he
,
according
to
thy
loving
kindnesse
.
Therefore
,
let
the
convert
in
this
case
,
1.
follow
the
example
of
the
Psalmist
,
who
(
Ps.
5.
3.
)
resolveth
to
call
on
God
with
his
voice
,
that
is
,
to
follow
the
work
of
prayer
externally
,
pre-suppose
his
spiritual
powers
were
bound
up
,
and
he
unable
to
back
his
pe●itions
with
suteable
affections
;
My
voice
,
saith
he
,
shalt
thou
hear
in
the
morning
,
O
Lord
,
in
the
morning
will
I
direct
my
prayer
unto
thee
,
and
will
look
up
.
And
,
Ps.
27.
7.
Hear
me
when
I
cry
with
my
voice
,
have
mercy
also
upon
me
and
answer
me
.
2.
For
his
incouragement
in
this
case
to
go
on
in
his
worship
,
let
him
confesse
unto
God
the
truth
,
as
it
is
presen●ed
unto
him
by
his
conscience
,
and
say
,
O
Lord
my
God
,
these
are
my
sins
which
I
ought
to
acknowledge
before
thee
with
tears
,
which
for
the
present
are
dryed
up
,
&c.
These
are
thy
favours
and
benefits
wherewith
I
am
loaden●d
,
which
I
should
acknowledge
with
joy
and
sense
of
thy
goodnesse
,
&c.
but
thou
Lord
delights
in
truth
in
the
inward
parts
,
Ps.
51.
8.
This
will
be
found
our
reasonable
service
which
the
Apostle
calleth
for
,
Rom.
12.
1
,
2.
The
eight
question
is
,
how
to
satisfie
the
convert
,
doubting
what
is
the
sin
which
God
pursueth
by
long-lasting
affliction
.
IT
falleth
forth
oft-times
,
when
a
true
convert
,
being
a
long
time
pressed
under
some
lasting
crosse
or
calamity
,
doth
inquire
after
the
special
causes
of
his
affliction
;
and
when
he
cannot
be
clear
what
to
determine
,
doth
doubt
what
to
think
of
his
condition
:
for
,
he
acknowledgeth
his
sins
,
common
to
him
and
other
converts
,
to
be
innummerable
;
but
apprehendeth
that
it
is
some
special
sin
pursued
by
God
,
which
is
the
cause
of
his
affliction
,
which
because
he
cannot
condescend
upon
,
he
is
at
a
stand
,
and
doubteth
what
to
think
or
do
.
2.
For
answer
we
say
,
1.
such
a
case
is
more
troublesom
then
dangerous
;
for
,
so
long
as
he
is
observing
his
sins
,
common
to
him
and
other
converts
,
and
in
the
exercise
of
repentance
is
daily
humbled
before
God
for
his
known
sins
,
he
must
not
be
anxious
,
albeit
he
know
not
the
particular
sin
pursued
,
as
he
apprehendeth
:
for
,
albeit
the
Lord
afflict
no
man
but
such
as
have
sin
in
them
,
yet
he
doth
not
alwayes
,
in
afflicting
of
his
children
,
pursue
unknown
sin
in
them
.
For
,
sometime
he
afflicteth
his
child
to
preveen
his
sinning
,
hedging
up
his
way
with
thornes
,
lest
he
should
follow
after
beloved
lusts
.
Sometime
he
doth
afflict
him
to
try
his
faith
,
to
teach
him
patience
,
meeknesse
,
temperance
and
other
virtues
,
such
as
are
dying
to
the
world
,
seeking
after
things
spiritual
,
compassion
toward
others
in
affliction
.
2.
When
the
afflicted
hath
composed
his
mind
to
reverence
Gods
dispensation
,
whatsoever
it
is
or
shall
be
,
then
let
him
yet
again
look
upon
his
affliction
,
and
it
may
be
he
shall
read
in
the
rod
what
is
the
Lords
quarrel
.
3.
Whether
he
shall
find
the
special
cause
of
his
affliction
or
not
,
let
him
turn
all
his
indignation
,
zeal
and
hatred
against
the
body
of
death
,
the
bitter
root
and
bulk
of
actual
sins
,
and
watch
diligently
over
the
motions
of
original
sin
,
or
concupiscence
in
himself
.
4.
And
let
his
whole
exercise
stir
him
up
to
have
Christ
in
greater
estimation
,
to
make
use
of
Christs
righteousnesse
imputed
to
believers
,
and
to
invocat
his
holy
name
for
the
right
use-making
of
his
affliction
.
The
ninth
question
is
,
how
remission
of
sin
may
be
said
to
be
granted
in
respect
of
sins
to
come
.
IT
is
commonly
said
,
that
the
convert
,
in
his
justification
,
hath
the
remission
of
sins
by-gone
and
sins
to
come
:
whereupon
the
question
is
moved
,
how
this
can
stand
with
daily
renewed
remission
of
daily
sins
;
on
the
one
hand
,
daily
renewed
remission
seemeth
not
necessary
,
first
,
because
we
believe
,
that
remission
of
all
sin
,
is
the
priviledge
of
all
believers
in
Christ
,
and
the
abridgement
of
the
special
articles
of
faith
set
down
in
the
Apostles
Creed
,
as
it
is
called
,
holdeth
this
forth
.
2.
Because
it
is
certain
,
that
Christ
,
in
his
death
,
did
compleat
the
payment
of
the
price
of
redemption
from
all
sin
,
as
1
Ioh.
1.
7.
The
blood
of
Iesus
Christ
cleanseth
us
from
all
sins
.
3.
We
are
said
to
be
not
under
the
law
,
but
under
grace
,
and
so
fred
from
the
curse
of
the
law
.
4.
Because
if
daily
remission
of
sin
be
necessar
to
be
granted
,
then
it
presuppones
,
that
both
original
sin
,
and
every
actual
sin
flowing
forth
from
it
daily
,
must
be
taken
notice
of
,
reckoned
for
,
and
repented
of
daily
,
which
is
impossible
.
On
the
other
hand
,
the
convert
seeth
,
that
every
transgression
of
,
and
disconformity
to
,
the
law
is
sin
;
and
the
Apostle
,
1
Ioh.
1.
8.
speaking
of
himself
and
other
converts
,
saith
,
If
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
And
Christ
hath
taught
us
,
as
oft
as
we
pray
for
our
daily
bread
,
to
pray
also
for
the
remission
of
sins
.
The
question
is
,
how
the
doubt
of
the
convert
may
be
cleared
?
2.
For
answer
:
We
must
grant
to
the
convert
,
that
original
sin
remaineth
in
the
believer
,
and
is
not
only
an
exceeding
sin
,
as
the
Apostle
calleth
it
,
Rom.
7.
13.
but
also
is
the
fountain
of
all
actual
sins
which
doth
pollute
the
conscience
,
and
sometimes
also
the
outward
man
.
2.
We
must
grant
also
,
that
there
cannot
be
an
actual
and
properly
called
remission
of
sins
which
are
not
yet
committed
:
for
,
no
man
is
guilty
of
that
fault
wherewith
he
cannot
be
charged
:
for
,
such
a
remission
were
a
dispensation
and
licence
to
sin
,
such
as
the
Pope
granteth
to
his
slaves
to
gratifie
them
,
in
allowing
their
vile
lusts
for
inriching
himself
with
the
price
of
that
iniquity
.
3.
If
such
an
actual
remission
of
sins
were
given
in
justification
,
the
once
justified
person
could
never
become
a
daily
debtor
by
his
daily
transgressions
,
contrary
to
the
declaration
of
Christ
in
one
of
the
articles
of
the
Lords
prayer
.
3.
For
solving
the
doubt
then
,
we
must
distinguish
the
significations
and
acceptions
of
remission
of
sin
:
For
,
1.
it
is
taken
for
remission
purchased
by
Christ
,
by
virtue
of
the
covenant
of
Redemption
,
in
favours
of
the
elect
,
but
not
applied
unto
the
elect
before
the
mans
conversion
,
Heb.
10.
12
,
13
,
14.
But
this
man
,
after
he
had
offered
one
sacrifice
for
sins
for
ever
,
sat
down
on
the
right
hand
of
God
:
from
henceforth
expecting
till
his
enemies
be
made
his
foot-stool
.
For
by
one
offering
he
hath
perfected
for
ever
them
that
are
sanctified
.
2.
It
is
taken
for
remission
promised
by
Christ
to
all
that
shall
believe
in
him
,
to
be
bestowed
on
them
so
soon
as
they
shall
turn
to
him
,
Act.
26.
18.
Thirdly
,
it
is
taken
for
the
sentence
of
absolution
,
judicially
applyed
and
adjudged
to
the
actual
believer
,
Eph.
1.
7.
In
whom
we
have
redemption
through
his
blood
,
the
forgiveness
of
sins
,
according
to
the
riches
of
his
grace
.
4.
For
the
actual
remission
of
all
sins
past
before
his
conversion
,
Rom.
3.
25.
Whom
God
hath
set
forth
to
be
a
propitiation
,
through
faith
in
his
blood
to
declare
his
righteousness
for
the
remission
of
sins
that
are
past
,
through
the
forbearance
of
God
.
5.
For
a
constant
right
to
daily
remission
of
sin
,
and
accesse
to
the
fountain
opened
up
in
the
house
of
David
,
(
that
is
,
to
all
the
children
of
the
houshold
of
faith
in
Christ
)
Zech.
13.
1.
In
that
day
there
shall
be
a
fountain
opened
to
the
house
of
David
,
and
to
the
inhabitants
of
Jerusalem
,
for
sin
,
and
for
uncleanness
.
4.
So
then
,
the
convert
hath
,
first
,
the
actual
remission
of
all
sins
preceeding
his
conversion
,
and
withall
his
state
,
changed
from
being
a
child
of
Sathan
,
to
be
a
child
of
God
.
Secondly
,
he
hath
right
unto
daily
remission
of
sins
,
as
they
fall
out
after
conversion
;
for
,
Christ
,
speaking
of
the
remission
had
in
the
time
of
conversion
,
calleth
it
a
washing
of
the
whole
man
,
Joh.
13.
10
He
that
is
washen
needeth
not
to
wash
,
save
his
feet
,
but
is
wholly
clean
,
to
wit
,
for
the
state
of
his
person
accepted
in
Christ
,
and
for
the
application
of
his
right
unto
daily
remission
.
Christ
teacheth
all
his
disciples
daily
to
pray
for
it
,
which
Christ
calleth
the
washing
of
the
believers
feet
,
Joh.
13.
10.
5.
For
answer
to
the
objections
,
made
against
the
necessity
of
daily
renewed
remission
of
sin
,
let
it
be
remembred
,
that
the
article
of
our
Creed
is
so
far
from
making
daily
remission
of
sin
not
necessar
,
that
of
necessity
it
must
be
extended
,
not
only
to
the
remission
of
sins
past
before
conversion
,
but
also
to
the
right
made
unto
us
,
for
daily
remission
of
the
sins
which
run
daily
from
the
relicts
of
corrupt
nature
not
fully
mortified
;
for
otherwayes
,
the
believer
could
not
have
quiet
consolation
in
the
daily
exercise
of
renewed
repentance
and
faith
in
Jesus
Christ
.
2.
As
to
the
second
objection
,
concerning
the
perfect
purchase
made
by
Christ
of
remission
by-past
and
to
come
;
It
doth
prove
indeed
,
that
there
is
no
other
sacrifice
for
sin
,
nor
price
of
redemption
from
sin
,
save
that
which
was
compleated
on
the
crosse
;
but
it
doth
not
prove
,
that
we
must
only
once
make
application
of
this
purchase
;
for
,
Christ
keepeth
the
full
purchase
in
his
own
hand
,
and
doth
let
forth
the
application
thereof
,
as
we
stand
in
need
,
in
his
own
order
and
by
degrees
,
till
he
perfect
us
in
sanctification
and
glorification
also
.
6.
As
for
the
third
objection
,
we
must
not
think
,
that
when
we
are
loosed
from
the
Law
as
a
covenant
of
Works
,
we
are
loosed
also
from
the
commands
of
the
Law
:
for
,
the
covenant
of
Works
prescribed
in
the
Law
,
is
posterior
,
both
in
order
of
nature
and
time
,
to
the
natural
writing
of
the
Law
in
mans
heart
,
Rom.
2.
15.
And
therefore
,
when
the
covenant
of
the
law
of
Works
is
taken
off
,
the
authority
of
the
Law
to
direct
and
command
all
moral
duties
doth
remain
,
and
can
no
more
be
dissolved
,
then
the
obligation
of
the
reasonable
creature
to
be
obedient
to
the
Creator
,
can
be
abolished
:
and
therefore
,
when
the
believer
falleth
in
a
transgression
,
he
meriteth
death
and
destruction
as
the
wages
of
sin
.
But
Christ
our
Advocat
,
who
liveth
for
ever
to
make
intercession
for
us
,
holds
off
the
execution
of
deserved
wrath
,
and
giveth
to
the
believer
the
grace
of
renewed
repentance
and
faith
in
him
,
and
so
saveth
the
believer
,
1
Ioh.
1.
9.
and
,
2.
1.
7.
As
for
the
last
objection
,
taken
from
the
impossibility
of
knowing
,
taking
notice
of
,
or
confessing
every
sin
wherewith
we
are
daily
polluted
,
or
from
the
impossibility
of
putting
repentance
and
faith
in
exercise
about
every
particular
sin
;
we
answer
,
first
,
that
the
children
of
God
,
notwithstanding
of
this
impossibility
acknowledged
by
them
,
have
sought
and
obtained
renewed
remission
of
their
innumerable
sins
,
Ps.
40.
12.
and
,
Ps.
19.
12
,
13.
8.
Secondly
,
such
as
are
justified
by
faith
,
upon
confession
of
such
sins
as
they
know
and
do
remember
,
are
accepted
of
God
,
as
if
they
had
confessed
all
their
sins
particularly
,
because
he
that
hath
no
mind
to
deny
or
excuse
any
sin
in
himself
,
but
is
willing
to
open
up
his
heart
to
God
in
sincerity
,
and
to
canfesse
every
particular
,
if
he
were
able
,
he
hath
presented
a
contrite
heart
before
God
,
which
is
a
sacrifice
acceptable
to
God
,
Ps.
51.
8
,
9.
Ps.
32.
5.
and
this
much
also
Christ
doth
teach
us
,
speaking
of
the
Publican
who
made
a
short
and
general
confession
of
his
sins
in
sincerity
,
and
went
home
justified
,
Luk.
18.
13
,
14.
Thirdly
,
it
is
not
impossible
for
a
watchfull
conscience
to
observe
daily
,
as
many
particular
sproutings
from
the
root
of
in-born
sin
,
as
may
humble
him
daily
,
and
bear
down
all
confidence
in
his
own
righteousnesse
,
and
furnish
to
him
mater
for
exercise
of
repentance
and
faith
in
Christ
.
And
this
lesson
the
Lord
did
teach
his
people
under
the
Law
,
by
the
twice
offering
sacrifice
every
day
morning
and
evening
,
that
his
people
observing
daily
the
running
issue
of
corrupt
nature
,
might
daily
have
their
recourse
by
faith
unto
the
lamb
of
God
,
that
takes
away
the
sins
of
his
own
people
,
and
hitherto
we
are
directed
to
look
,
Is.
45.
22.
and
,
1
Iob.
2.
1.
Mean
time
,
on
the
one
hand
,
let
us
beware
to
lay
any
sort
of
merit
upon
our
daily
exercise
of
faith
and
sorrow
for
sin
in
our
repentance
,
otherwayes
we
should
be
found
offerers
unto
God
of
satisfaction
from
us
,
and
not
suiters
of
remission
of
sins
from
God
;
and
on
the
other
hand
,
let
us
beware
to
be
discouraged
,
albeit
we
do
not
find
daily
the
renewed
intimation
and
sense
of
remission
:
but
as
we
apply
the
Law
to
our selves
in
the
exercise
of
repentance
,
So
let
us
apply
the
sentence
of
absolution
pronounced
in
the
Gospel
,
in
favours
of
every
penitent
soul
that
flyeth
to
Christ
for
refuge
.
The
tenth
question
shall
be
,
concerning
spiritual
dispositions
of
mind
and
qualifications
,
which
may
be
joyned
with
,
or
separat
from
,
the
special
work
of
true
conversion
and
saving
grace
.
THe
Apostle
,
Heb.
6.
4
,
5
,
6
,
9
,
10.
tells
us
of
sundry
qualifications
which
may
be
found
in
unconverted
men
,
and
also
he
tells
us
of
better
things
which
do
accompany
salvation
,
and
are
sure
evidences
of
regeneration
.
Of
the
first
sort
,
there
are
,
among
others
,
these
five
.
1.
A
legal
conviction
of
the
vilenesse
of
sin
and
vanity
of
the
world
.
2.
A
renouncing
of
unlawfull
pleasures
,
joyned
with
a
refraining
even
from
lawfull
and
allowed
wordly
delights
.
3.
A
natural
desire
of
salvation
and
of
sanctification
,
that
they
may
be
saved
.
4.
A
purpose
to
live
righteously
,
holily
and
soberly
in
this
present
world
.
5.
An
outward
change
of
maners
and
conversation
,
so
far
as
they
may
be
blamelesse
before
men
.
These
and
such
like
qualifications
may
make
a
fair
show
in
the
flesh
,
and
yet
may
be
found
to
be
not
only
in
true
converts
,
but
also
in
such
as
are
strangers
from
the
life
of
God
:
such
was
the
Apostle
Paul
before
conversion
;
such
was
Israel
,
Rom.
9.
31.
Which
followed
after
the
law
of
righteousnesse
,
and
did
not
attain
to
the
law
of
righteousnesse
.
Who
being
ignorant
of
Gods
righteousnesse
,
did
and
going
about
to
establish
their
own
righteousnesse
,
did
not
submit
themselves
to
the
righteousnesse
of
God
,
Rom.
10.
3.
Of
this
sort
are
such
of
the
Papists
,
who
go
about
to
be
justified
by
their
own
works
,
and
do
but
mock
at
the
imputation
of
Christs
righteousnesse
,
calling
it
blasphemously
,
a
putatious
or
conceited
righteousnesse
;
not
considering
,
that
the
Pope
and
his
servants
do
reckon
the
imputation
of
the
righteousnesse
and
merits
of
men
,
and
of
the
superfluity
of
the
Saints
righteousnesse
,
by
reason
of
their
works
of
supererogation
,
to
be
worth
a
great
sum
of
money
,
as
they
find
their
merchants
.
Concerning
these
five
qualifications
,
some
converts
,
especially
such
as
desire
to
see
the
evidences
of
saving
grace
in
those
with
whom
they
will
joyn
in
the
society
of
Church-membership
,
may
make
question
what
to
think
,
whether
they
be
saving
graces
,
or
common
operations
of
the
Spirit
.
2.
For
answer
,
we
must
distinguish
between
a
mans
judging
of
those
qualifications
in
himself
,
and
his
judging
of
another
,
in
whom
these
qualifications
appear
to
be
;
for
,
a
man
judging
of
himself
,
may
attain
to
a
clear
and
certain
discerning
of
saving
grace
in
himself
,
as
the
Apostle
giveth
us
to
understand
,
1
Cor.
2
:
11
,
12.
In
which
case
of
our
judging
of
our selves
,
this
much
may
be
said
;
that
if
a
man
find
in
himself
,
those
qualifications
joyned
with
faith
in
Christ
for
righteousnesse
and
eternal
life
,
and
is
seeking
furniture
from
Christ
to
bring
forth
fruits
of
his
faith
in
new
obedience
,
he
may
be
quiet
and
be
out
of
doubt
of
saving
grace
in
himself
:
for
,
unto
such
a
person
,
the
description
of
a
true
convert
may
safely
be
applyed
,
Phil.
3.
3.
We
are
the
circumcision
,
&c.
And
pre-suppose
he
hath
observed
these
qualifications
in
himself
,
before
he
hath
observed
his
closing
with
Christ
,
or
his
application
of
the
offer
of
reconciliation
through
him
,
he
neither
needeth
nor
should
trouble
himself
or
others
with
questioning
,
whether
such
and
such
qualifications
in
him
,
before
his
fixing
on
Christ
,
were
the
common
or
special
operations
of
the
holy
Ghost
:
for
,
seing
the
kingdom
of
heaven
cometh
not
with
observation
alwayes
,
it
is
hard
to
determine
of
the
first
beginnings
of
the
working
of
saving
grace
by
the
holy
Spirit
,
because
saving
faith
hath
in
it
the
substance
of
historical
,
dogmatical
and
temporary
faith
.
And
therefore
,
when
both
saving
faith
,
and
historical
,
dogmatical
and
temporary
faith
,
may
produce
belief
of
the
law
,
and
convince
the
man
of
sin
,
and
wrath
due
for
sin
,
and
produce
the
belief
of
the
Gospel
also
,
without
application
of
the
offer
of
reconciliation
,
how
shall
a
man
determine
whether
these
effects
were
produced
by
vertue
of
dogmatical
and
temporary
faith
,
or
by
vertue
of
saving
faith
,
untill
the
time
that
the
humbled
sinner
flye
in
unto
Christ
,
and
seek
to
draw
furniture
from
him
for
new
obedience
of
the
law
of
love
toward
God
and
man
,
and
so
put
difference
betwixt
saving
faith
,
and
that
faith
which
may
be
in
an
unregenerat
aud
unreconciled
man
?
But
,
when
the
man
is
come
up
to
apply
Christ
,
and
cleave
unto
him
for
righteousnesse
and
life
,
and
furniture
to
carry
him
on
the
way
unto
salvation
,
it
is
not
his
wisdom
to
dispute
whether
these
five
qualifications
were
common
operations
of
the
spirit
or
effects
of
saving
faith
,
not
as
yet
manifested
to
be
such
,
before
the
person
did
close
covenant
with
God
in
Christ
,
for
not
imputing
his
sins
unto
him
,
and
making
solid
reconciliation
with
him
.
3.
As
for
judging
of
others
,
when
we
observe
these
qualifications
,
all
or
some
of
them
,
we
must
not
determine
positively
what
sort
of
operation
the
holy
Ghost
hath
in
hand
;
but
our
part
is
,
according
to
our
place
and
calling
,
to
help
on
the
least
preparatory
qualifications
,
which
may
serve
to
be
inductive
and
serviceable
to
beget
and
foster
saving
faith
in
them
,
even
when
the
sense
of
sin
and
unworthinesse
is
like
to
drive
them
from
Christ
,
as
it
did
Peter
,
when
he
cryed
out
unto
Christ
,
Depart
from
me
,
O
Lord
,
for
I
am
a
sinfull
man
.
For
,
God
hath
not
made
us
Judges
of
the
operations
of
the
holy
Ghost
in
this
or
that
person
,
but
to
be
their
helpers
unto
faith
when
we
perceive
any
good
qualification
in
them
,
and
helpers
of
their
repentance
when
we
perceive
any
out-breaking
evil
in
them
.
The
eleventh
question
shall
be
,
of
the
converts
doubting
what
to
think
of
his
condition
,
when
he
finds
more
freedom
of
prayer
in
the
presence
and
audience
of
others
,
then
when
he
prayeth
in
secret
alone
.
IT
is
not
a
case
unusual
,
that
some
converts
do
find
a
great
deal
of
freedom
of
prayer
in
the
audience
of
others
,
more
then
alone
;
for
,
they
have
experience
,
that
when
they
pray
in
the
audience
of
others
in
their
family
,
or
occasionally
elsewhere
,
their
prayer
is
more
copious
then
when
they
are
alone
,
their
stile
of
speech
more
polished
,
their
words
in
better
order
,
their
expressions
more
significant
,
their
notions
more
sublime
,
more
fervent
,
more
zealous
,
then
when
they
are
in
secret
in
their
closet
;
which
difference
,
when
they
consider
,
they
doubt
what
the
matter
doth
mean
.
2.
For
answer
,
first
,
there
is
a
difference
to
be
put
between
solitary
prayer
in
secret
,
and
prayer
in
society
with
others
;
for
,
in
secret
oft-times
the
converts
worship
is
carried
on
in
the
sense
of
his
sinfulnesse
,
unworthiness
and
indisposition
presented
to
God
through
Christ
,
with
sighs
and
confused
groans
without
words
;
for
he
studieth
most
for
affection
,
and
not
for
words
,
having
no
ear
to
care
for
but
the
ear
of
the
searcher
of
hearts
,
who
knoweth
his
weaknesse
,
fears
,
tentations
and
wrestling
with
doubts
.
But
in
company
,
he
studieth
most
to
make
use
of
knowledge
,
and
to
expresse
himself
so
,
as
he
may
carry
along
the
company
with
whom
he
prayeth
with
consent
,
that
he
may
edifie
himself
and
them
in
worship
;
and
in
this
case
,
he
may
find
greater
fredom
possibly
then
he
findeth
alone
in
secret
.
Secondly
,
it
is
oft-times
found
,
that
God
(
for
his
own
glory
,
and
the
mutual
edification
of
two
or
three
gathered
together
in
his
name
)
doth
inlarge
the
freedom
of
speech
in
the
speaker
.
Upon
which
considerations
,
the
doubting
convert
may
satisfie
himself
;
only
let
him
beware
least
vain
glory
,
or
studying
to
have
the
applause
of
such
as
hear
him
pray
,
do
not
blow
wind
in
his
sails
;
and
in
as
far
as
after
examination
he
findeth
himself
guilty
,
let
him
,
when
he
is
in
secret
alone
,
be
humbled
before
God
for
it
,
and
crave
pardon
through
Christ
,
seeking
help
and
healing
of
this
wicked
inclination
.
The
twelfth
question
shall
be
of
the
doubt
which
the
convert
may
have
in
a
case
contrary
to
the
former
.
SOme
converts
do
find
themselves
more
inlarged
in
secret
prayer
and
alone
,
then
in
the
company
of
one
or
moe
.
In
company
,
saith
he
,
I
cannot
utter
my
own
privat
condition
without
a
needlesse
and
inconvenient
discovery
of
my
present
case
to
others
,
and
I
can
hardly
conjecture
what
may
be
their
necessity
with
whom
I
pray
,
or
condescend
upon
petitions
and
thanksgiving
fit
for
us
in
common
.
I
am
taken
up
also
with
thoughts
of
what
estimation
my
hearers
may
have
of
me
.
&c.
But
in
secret
prayer
I
am
freed
of
that
care
,
I
am
not
feared
that
God
shall
mis-construe
my
words
,
or
thoughts
.
I
may
in
secret
make
a
long
pause
in
my
petitions
,
and
fall
in
meditation
upon
some
passage
of
Scripture
,
and
after
a
while
direct
my
speech
unto
the
Lord
:
I
may
expresse
my
affections
by
voice
and
gesture
,
as
they
fall
out
,
and
pour
forth
my
heart
to
God
with
tears
,
without
fear
of
being
esteemed
an
hypocrit
,
&c.
Mean
time
I
doubt
what
my
indisposition
to
pray
in
company
doth
import
,
when
duty
calleth
for
it
.
2.
For
answer
,
we
grant
,
that
God
,
to
some
of
his
dear
Saints
,
whose
prayers
in
secret
he
will
accept
and
reward
openly
,
hath
not
given
ability
to
edifie
others
by
way
of
praying
in
their
audience
;
to
others
in
regard
of
age
of
sexe
,
to
whom
modesty
and
silence
is
most
suitable
,
he
hath
not
given
confidence
to
pray
in
name
of
others
,
whether
moe
or
fewer
,
as
their
mouth
.
But
as
for
these
,
to
whom
God
hath
given
ability
and
a
calling
,
by
reason
of
a
charge
in
the
family
,
or
some
occasional
exigence
,
to
pray
in
the
audience
of
others
,
and
yet
notwithstanding
they
do
foster
their
natural
aversenesse
from
such
a
duty
,
they
had
need
to
examine
themselves
,
whether
they
be
hindered
by
fear
to
loss
some
of
their
estimation
at
the
hands
of
the
hearers
,
if
possibly
all
things
should
not
be
found
so
well
digested
and
expressed
in
the
prayer
,
as
they
would
.
The
thirteenth
question
,
shall
be
of
the
converts
doubting
what
to
think
,
when
he
compareth
his
disposition
to
prayer
,
and
Gods
dispensation
toward
him
in
prayer
.
SUndry
converts
,
when
they
compare
their
own
divers
dispositions
to
prayer
,
with
the
divers
dispensations
of
God
toward
them
in
prayer
,
they
are
at
a
stand
what
to
think
.
Sometime
(
saith
one
)
albeit
I
be
very
hardly
drawn
to
pray
at
all
,
yet
when
after
wrestling
,
the
conscience
of
the
duty
doth
set
me
on
work
,
my
prayer
goeth
on
as
I
could
wish
,
light
is
furnished
to
me
what
to
confesse
,
what
to
thank
for
,
what
to
seek
both
for
my self
and
others
;
whereby
I
gather
,
for
the
time
,
that
the
Lord
is
pleased
with
my
person
in
Christ
,
and
hath
accepted
my
prayer
.
Sometime
it
fareth
otherwayes
with
me
:
for
,
when
time
,
place
,
and
leisure
for
prayer
concur
,
and
I
am
now
about
to
make
use
of
opportunity
,
and
do
fall
down
before
the
Lord
to
speak
,
on
a
suddain
,
I
have
nothing
to
say
;
matter
,
words
and
light
do
fail
me
,
darknesse
and
confusion
falleth
on
my
mind
,
and
my
prayer
suudry
times
is
stopped
,
and
closeth
with
a
sigh
or
groan
;
which
dispositions
of
my
heart
and
dispensations
of
the
Lord
when
I
compare
,
I
am
in
doubt
what
to
think
.
2.
For
answer
,
in
the
first
case
,
concerning
the
Lords
blessing
of
the
aiming
at
duty
,
the
matter
is
clear
and
speaks
for
it self
;
for
,
God
will
have
us
to
aim
at
a
right
frame
of
spirit
when
we
are
about
the
discharge
of
any
part
of
his
worship
,
but
not
forbear
to
do
the
duty
,
if
we
cannot
reach
that
fitnesse
of
spirit
which
we
desire
;
let
us
strive
against
all
impediments
,
and
God
will
help
us
to
fight
,
will
give
the
victory
and
reward
it
for
our
encouragment
to
set
upon
our
duty
.
As
for
the
other
case
of
setting
on
the
duty
,
and
missing
,
of
furniture
to
discharge
it
,
let
us
consider
,
that
God
in
this
dispensation
is
teaching
us
,
that
both
the
discharge
of
any
duty
,
and
the
successe
thereof
,
do
not
depend
upon
him
that
willeth
,
or
on
him
that
runneth
,
but
upon
God
that
sheweth
mercy
;
yea
,
he
teacheth
us
by
experience
,
that
to
will
and
to
do
are
two
distinct
gifts
,
the
one
whereof
sometime
he
will
give
and
not
the
other
,
and
sometime
he
will
give
both
,
that
we
may
learn
not
to
limit
the
Lord
in
any
case
,
but
really
acknowledge
that
every
good
gift
it
from
him
,
that
we
may
aim
at
our
duty
and
depend
on
him
for
the
blessing
.
The
fourteenth
question
is
,
how
to
solve
the
doubt
of
the
convert
in
another
like
comparison
of
his
disposition
and
Gods
dispensation
.
SOme
converts
,
out
of
their
own
experience
,
may
say
,
I
being
in
a
sad
condition
of
heart
,
have
sundry
times
diligently
used
all
means
to
be
comforted
,
and
have
wondered
within
my self
,
that
my
pains
have
produced
no
hoped-for
effect
,
but
the
heart
hath
lyen
dead
,
like
the
child
of
the
Shunamit
,
when
Gehasi
laid
the
staff
of
Elisha
upon
him
.
At
another
time
I
have
been
surprized
unexpectedly
with
inlargement
of
heart
,
with
liberty
of
speech
in
prayer
,
with
peace
and
joy
in
the
holy
Ghost
,
to
the
no
small
confirmation
of
my
faith
,
and
what
to
think
of
this
divers
dispensation
,
I
cannot
tell
.
2.
For
answer
,
the
doubt
may
be
satisfied
,
by
observation
of
the
Lords
grace
and
wisdom
toward
his
child
;
in
the
first
case
,
he
giveth
grace
to
use
the
means
,
and
suspendeth
the
sensible
fruits
thereof
,
to
teach
us
,
1.
that
he
hath
indeed
tyed
us
to
the
use
of
all
appointed
meatis
,
but
left
himself
free
to
give
the
fruits
thereof
,
in
what
time
,
and
in
what
measure
he
pleaseth
.
2.
He
teacheth
us
,
that
whatsoever
benefit
he
doth
bestow
upon
us
in
the
use
of
the
means
,
he
doth
bestow
them
,
not
for
the
using
of
the
means
,
but
by
the
using
of
the
means
.
3.
He
teacheth
us
,
that
there
is
no
inherent
vertue
,
nor
effectual
power
in
the
means
,
but
that
the
means
are
the
way
wherein
we
must
walk
,
that
we
may
find
the
blessing
from
God
in
using
the
means
,
and
not
put
confidence
in
them
.
4.
He
teacheth
us
,
whatsoever
mean
or
instrument
is
made
use
of
,
we
should
,
with
Paul
planting
and
Apollo
watering
,
give
the
glory
of
the
increase
,
fruit
and
successe
unto
God
alone
.
3.
As
to
the
other
case
,
wherein
the
Lord
doth
prevent
his
childs
using
of
means
,
and
giveth
an
answer
ere
he
call
,
thereby
he
teacheth
us
the
same
lesson
,
to
wit
,
that
what
blessing
God
doth
give
,
he
doth
it
freely
of
grace
and
not
for
works
.
2.
He
teacheth
us
,
that
what
blessing
we
expect
in
the
use
of
the
means
,
he
will
give
it
,
not
when
we
would
,
nor
in
what
measure
we
would
,
but
as
he
sees
it
fittest
for
our
good
and
his
own
glory
,
that
so
we
should
neither
be
frustrat
of
the
fruit
of
the
means
using
,
nor
yet
conceive
the
fruit
thereof
as
a
deserved
reward
of
works
,
but
as
a
gift
of
meer
grace
.
The
fifteenth
question
,
shall
be
about
the
measure
of
mortification
or
sanctification
,
whether
it
be
growing
or
decaying
.
OFt-times
true
converts
fall
in
this
doubt
,
not
indeed
when
they
are
in
a
sensible
and
comfortable
condition
,
for
then
they
seem
to
themselves
to
be
growing
in
holinesse
;
neither
fall
they
in
this
doubt
when
their
condition
is
sensibly
evil
,
as
when
the
power
of
in-born
sin
either
breaketh
forth
in
action
externally
,
or
defileth
their
spirit
at
least
;
for
then
they
seem
to
themselves
to
be
decaying
.
But
this
doubt
ariseth
when
they
are
going
on
in
their
ordinary
way
of
a
blamelesse
conversation
,
without
any
observable
change
of
their
spiritual
condition
to
the
better
or
to
the
worse
.
Then
is
it
,
that
they
seem
to
themselves
in
a
dubious
condition
,
and
cannot
say
,
whether
mortification
of
corrupt
nature
,
or
sanctification
be
on
the
growing
hand
,
or
not
.
2.
For
answer
to
this
doubt
about
the
measure
of
holinesse
,
1.
it
is
not
safe
curiously
to
inquire
,
what
measure
of
holinesse
a
man
hath
attained
:
for
,
as
it
is
not
good
to
eat
much
honey
:
So
for
men
to
search
out
their
own
glory
,
it
is
not
glory
,
Prov.
25.
27.
Secondly
,
it
is
hard
to
determine
the
question
;
for
,
God
useth
to
hide
from
his
children
,
especially
the
younger
sort
,
these
operations
of
the
holy
Spirit
,
which
may
in
any
sort
weaken
their
endeavour
in
piety
,
or
softer
pride
in
them
,
but
he
discovers
unto
them
their
sinfulnesse
and
the
imperfections
of
their
obedience
,
that
he
may
set
forward
their
repentance
and
laying
hold
on
Christ
righteousnesse
.
Thirdly
,
there
is
such
an
instability
of
any
good
condition
wherein
any
convert
may
be
,
so
great
variety
of
tentations
,
such
a
vicissitude
of
victory
of
the
flesh
and
of
the
spirit
in
their
daily
conflict
,
that
hardly
can
any
man
satisfie
himself
in
the
solution
of
this
question
:
for
,
he
who
thought
himself
dead
to
the
lusts
of
the
flesh
,
and
to
riches
and
honour
,
may
shortly
find
himself
overtaken
in
the
net
,
and
fall
soully
in
the
mire
,
and
be
found
carnal
.
Therefore
,
let
him
that
stands
take
heed
least
he
fall
,
let
him
watch
and
pray
least
he
be
overcome
in
tentation
,
let
him
study
to
observe
the
wickednesse
of
nature
,
and
imperfections
of
his
best
works
,
that
the
righteousnesse
of
Christ
may
be
in
greater
estimation
in
our
eyes
,
and
we
may
grow
in
faith
and
love
toward
God
,
drawing
vertue
from
Christ
,
and
furniture
to
every
good
work
.
This
is
the
way
to
grow
in
holinesse
indeed
,
and
not
to
be
proud
for
any
thing
in
us
,
or
done
by
us
;
and
this
is
the
way
wherein
the
Apostle
did
constantly
walk
,
Phil.
3.
14
,
15.
16.
The
sixteenth
question
is
,
what
the
convert
shall
think
or
do
in
hard
afflictions
.
VVHen
the
convert
doth
fall
in
long-some
bodily
diseases
and
sad
afflictions
,
by
unexpected
and
long-lasting
adversity
,
when
Sathan
is
permitted
to
vex
him
with
sore
tentations
,
when
God
doth
hide
his
face
for
a
long
time
from
him
,
when
he
exposeth
him
unto
the
cruel
persecution
of
worldly
men
,
he
cannot
choose
but
fall
in
many
doubts
and
perplexities
:
for
,
when
God
doth
immediatly
afflict
him
,
he
readily
suspecteth
that
God
is
angry
at
him
;
if
he
louse
reines
unto
Sathan
to
sift
him
and
vex
him
,
if
he
answer
not
his
supplications
,
comfort
him
not
readily
,
what
wonder
multitude
of
thoughts
arise
in
his
heart
?
The
question
is
,
in
this
case
,
what
shall
the
convert
think
or
do
?
2.
For
answer
.
It
is
true
,
the
Lord
useth
oft-times
,
in
his
deep
wisdom
and
unchangeable
love
to
his
children
,
to
exercise
them
,
as
is
said
,
and
Sathan
will
not
fail
to
whisper
in
their
ear
,
that
God
doth
not
love
them
;
in
which
case
,
if
the
convert
do
not
stand
fast
,
in
the
faith
of
the
love
of
God
through
Christ
,
in
all
his
tentations
,
he
cannot
stand
out
in
the
conflict
.
Therefore
,
that
he
may
guard
and
strengthen
his
saith
,
first
,
let
him
seek
wisdom
from
God
,
to
expound
the
Lords
dispensations
toward
himself
,
by
the
word
and
working
of
God
in
his
children
,
set
down
in
the
holy
Scripture
;
in
exercising
of
whom
by
affliction
,
he
hath
discovered
the
corruption
of
their
nature
,
the
bitter
fruits
of
sin
,
and
promoved
the
work
of
the
mortification
of
sinfull
lusts
that
are
in
the
world
,
to
wit
,
the
lust
of
the
eye
,
the
lust
of
the
flesh
and
pride
of
life
,
and
taught
them
humility
,
meeknesse
,
patience
,
temperance
and
compassion
toward
others
in
affliction
.
Secondly
,
let
him
set
his
affections
on
things
spiritual
,
and
on
our
blessed
Redeemer
Jesus
Christ
,
who
is
at
the
right
hand
of
the
Father
making
intercession
for
all
them
that
call
upon
him
,
that
they
may
be
saved
,
alwayes
remembering
,
that
as
the
Law
is
a
pedagogue
to
lead
us
and
draw
us
unto
Christ
,
So
affliction
is
a
pedagogue
to
lead
us
to
the
Law
,
and
to
Christ
the
end
of
the
Law
for
righteousnesse
and
life
.
Thirdly
,
let
him
learn
,
in
examination
of
his
own
condition
,
accuratly
to
distinguish
the
Lords
part
exercising
him
with
trouble
,
for
tryal
,
and
training
him
on
in
the
obedience
of
faith
,
as
for
his
own
glory
,
so
for
the
good
of
his
afflicted
child
;
and
Sathans
part
,
in
cruelty
,
craftinesse
and
malice
,
tempting
and
and
vexing
him
;
and
his
own
part
,
who
hath
deserved
much
more
affliction
then
is
come
upon
him
:
which
considerations
may
keep
him
from
fretting
and
murmuring
in
his
trouble
,
how
heavy
soever
it
be
.
Fourthly
,
let
him
put
difference
between
sinning
and
suffering
of
trouble
,
that
he
may
choose
to
endure
affliction
,
rather
then
by
sinning
draw
on
much
more
trouble
.
3.
But
if
the
afflicted
convert
seem
to
himself
deserted
of
God
,
in
respect
of
the
speciall
operations
of
the
holy
Ghost
,
let
him
be
of
good
courage
,
he
is
not
altogether
deserted
who
can
observe
the
decaying
of
saving
graces
from
the
measure
he
hath
found
before
;
he
is
not
altogether
deserted
,
who
loveth
communion
with
God
,
and
longeth
after
it
,
and
can
go
to
God
and
regrat
his
desertion
as
a
sad
affliction
;
for
,
if
our
loving
Lord
Jesus
Christ
hath
withdrawn
himself
out
of
the
sight
of
his
afflicted
child
,
yet
hath
he
persumed
his
own
foot-steps
with
the
unction
of
his
own
Spirit
,
that
he
may
quicken
and
kindle
his
childs
love
and
desire
toward
him
.
This
regrated
desertion
is
but
in
part
,
not
altogether
,
yea
,
it
is
not
a
reall
but
a
seeming
desertion
.
The
Lord
resteth
in
his
love
,
albeit
he
hide
the
effects
of
his
love
for
a
time
:
He
preserveth
the
habits
of
saving
grace
as
his
own
seed
in
the
afflicted
heart
,
albeit
he
do
not
alwayes
draw
them
forth
unto
action
:
if
he
withdraw
the
sight
of
saving
graces
,
yet
he
augments
the
estimation
of
them
,
and
langour
to
find
the
Lord
working
in
him
.
If
the
afflicted
observe
well
,
he
shall
see
the
hand
of
the
Lord
in
some
part
of
his
works
,
so
that
in
his
hardest
condition
he
may
say
,
with
the
Psalmist
,
Ps.
73.
Neverthelesse
,
I
am
continually
with
thee
,
thou
holdest
me
with
thy
right
hand
.
4.
If
it
shall
please
God
,
with
immediat
afflictions
from
himself
,
to
suffer
,
not
only
Sathan
to
fight
against
the
faith
and
consolation
of
his
child
,
but
also
to
super-add
a
fiery
tryal
of
his
faith
,
by
cruell
persecution
for
righteousnesse
,
let
him
still
,
for
all
this
,
be
of
good
courage
,
because
in
all
such
battels
the
Lord
of
hostes
shall
be
with
him
,
who
will
not
suffer
his
souldiers
to
be
tempted
above
their
strength
,
but
,
with
the
tentation
,
will
give
an
issue
,
that
they
may
escape
,
and
will
furnish
strength
to
them
,
that
they
shall
overcome
:
for
,
he
hath
laid
up
a
crown
of
righteousnesse
for
all
them
that
keep
the
faith
,
and
at
last
will
give
it
to
all
that
love
the
coming
of
our
Lord
Jesus
.
Wherefore
,
let
the
afflicted
convert
humble
himself
under
one
or
all
these
exercises
,
and
not
doubt
of
his
condition
,
seing
it
is
agreeable
to
the
Scripture
and
lot
of
the
Saints
.
5.
It
is
true
,
that
all
affliction
to
the
flesh
,
for
the
present
,
is
a
bitter
potion
,
but
yet
reached
forth
to
the
patient
by
the
hand
of
our
Physician
and
heavenly
Father
.
It
is
a
fire
,
but
will
not
consume
the
burning
bush
;
it
is
a
furnace
,
but
will
not
destroy
any
mettal
but
drosse
only
;
it
is
a
labour
,
but
shall
in
due
time
bring
forth
the
quiet
fruits
of
righteousnesse
;
it
is
a
rough
fyle
,
but
the
more
sharp
it
be
,
it
shall
so
much
sooner
rub
away
the
rust
of
the
vessel
of
grace
,
make
the
soul
of
the
penitent
more
bright
,
and
,
by
the
blessing
of
God
,
render
him
more
humble
in
his
thoughts
,
more
fervent
in
prayer
,
mor
constant
in
the
faith
,
more
strong
to
bear
whatsoever
burthen
shall
be
laid
on
him
,
more
desirous
to
grow
in
all
vertue
,
more
carefull
to
keep
communion
with
God
,
more
innocent
in
his
conversation
,
more
clean
in
his
conscience
,
and
at
last
more
blessed
,
Let
not
then
the
afflicted
convert
regard
the
labour
he
is
put
to
,
but
look
to
the
fruit
,
reckon
the
worth
of
healing
,
and
not
the
bitternesse
of
his
potion
;
let
him
not
look
to
the
pain
of
the
affliction
,
but
to
the
fatherly
love
of
God
chastiseing
him
,
who
expressely
hath
told
us
,
that
he
chasteneth
all
whom
he
loveth
,
lest
they
perish
with
the
world
;
let
him
not
shift
the
battel
,
but
set
his
eye
on
the
crown
,
and
go
on
in
the
way
of
God
,
how
many
soever
his
tribulations
shall
be
:
for
,
as
the
outward
man
by
trouble
doth
decay
,
So
the
inward
man
is
renewed
daily
:
for
,
the
Apostle
,
who
who
was
most
acquaint
with
such
exercise
,
hath
,
for
incouragment
of
all
who
are
under
the
crosse
,
said
,
Our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
,
while
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
;
for
the
things
which
are
seen
,
are
temporal
,
but
the
things
which
are
not
seen
,
are
eternal
,
2
Cor.
4.
17
,
18.
The
seventeenth
and
last
question
,
shall
be
about
the
relicts
of
sin
in
the
Saints
in
this
life
.
THe
remainder
of
sin
doth
often-times
drive
true
converts
to
many
doubts
;
for
,
when
carnal
lusts
and
sinfull
passions
seem
to
be
subdued
,
and
in
a
good
measure
mortified
,
incontinent
,
upon
the
least
occasion
(
as
dying
ashes
when
sulphureous
pouder
is
cast
upon
them
)
they
kindle
and
are
inflamed
:
and
when
their
spirit
is
most
willing
and
ready
to
do
good
,
corrupt
nature
standeth
up
and
maketh
opposition
,
so
that
the
co●vert
cannot
do
the
good
he
would
;
yea
,
such
is
the
power
thereof
,
that
oft-times
it
forceth
him
to
the
ill
he
would
not
.
In
which
warfare
,
being
oft
overcome
,
he
is
so
weary
,
that
he
falleth
out
,
with
the
Apostle
in
his
lamentation
,
Rom.
7.
24
crying
,
O
miserable
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
and
while
he
searcheth
how
it
cometh
to
passe
,
that
such
a
body
of
death
lodgeth
in
the
children
of
God
,
and
so
powerfull
relicts
of
sin
remain
in
the
justified
man
,
he
cannot
satisfie
himself
,
considering
,
that
God
doth
hate
sin
,
and
maketh
the
new
creature
hate
it
also
;
which
God
could
easily
take
away
in
a
moment
,
in
the
day
of
the
converts
reconciliation
and
justification
.
2.
For
answer
to
this
question
;
if
a
reason
of
Gods
permission
of
the
relicts
of
sin
,
to
remain
in
the
Saints
all
the
dayes
of
their
life
,
be
asked
after
;
a
reason
superiour
to
the
most
holy
will
of
God
to
permit
it
,
can
none
be
given
,
nor
should
it
be
sought
after
.
But
to
quiet
our
minds
in
this
case
,
these
following
considerations
may
suffice
,
1.
it
is
the
will
of
the
Lord
our
God
,
our
wise
and
loving
Physician
,
to
renew
and
restore
his
image
in
his
children
piece
and
piece
,
till
it
be
brought
to
perfection
in
all
the
lineaments
,
parts
and
degrees
thereof
,
and
to
heal
our
sinfull
sicknesses
and
infirmities
,
not
in
an
instant
,
but
by
little
and
little
,
as
he
seeth
fit
;
this
way
of
bringing
his
work
to
perfection
by
degrees
,
he
keeped
in
the
creation
of
the
world
,
which
he
did
not
perfect
in
a
moment
,
but
in
six
dayes
:
So
also
,
the
seed
that
is
casten
in
the
ground
every
year
,
he
doth
not
bring
forth
to
maturity
,
for
mens
use
,
in
lesse
time
then
some
moneths
.
He
doth
not
form
infants
in
the
womb
and
bring
them
up
to
their
appointed
stature
and
strength
,
in
lesse
time
then
a
number
of
years
.
And
for
the
relicts
of
sin
,
how
odious
and
loathsome
soever
they
are
in
themselves
,
yet
he
can
,
in
his
deep
wisdom
,
make
use
thereof
in
a
most
holy
way
for
the
good
of
penitent
converts
:
for
,
as
it
was
fitting
,
that
a
difference
should
be
put
between
the
militant
Church
on
earth
,
and
the
triumphant
in
heaven
,
So
it
is
the
Lords
wise
will
to
exercise
his
militant
children
,
in
conflicting
against
sin
and
misery
in
this
life
,
that
the
next
life
and
triumph
over
sin
,
death
and
hell
,
may
be
the
sweeter
when
it
cometh
,
and
more
desired
till
it
come
.
2.
Secondly
,
as
the
Lord
,
after
sub-duing
of
the
Canaanites
,
did
not
forthwith
cast
them
altogether
out
of
the
holy
land
,
but
suffered
a
multitude
of
them
to
live
,
for
the
exercise
of
the
Israelites
with
warfare
,
and
for
teaching
his
people
by
their
own
experience
,
that
the
victory
which
they
had
obtained
over
the
Canaanites
was
not
purchased
by
their
sword
or
bow
,
but
was
given
unto
them
from
the
Lord
of
hostes
,
who
led
forth
their
armies
and
prospered
them
:
So
doth
he
not
abolish
the
relicts
of
sin
in
his
Saints
in
this
life
,
after
their
conversion
,
that
they
may
know
that
the
victory
which
they
have
received
,
over
the
devil
,
the
world
and
the
flesh
,
in
their
conversion
,
is
not
to
be
ascribed
to
the
power
of
their
own
free-will
,
but
unto
God
only
.
For
,
if
the
renewed
convert
cannot
over-come
the
relicts
of
the
broken
forces
of
his
spiritual
adversaries
within
him
,
which
his
renewed
will
would
most
earnestly
expell
,
how
can
he
give
the
glory
of
his
victory
over
the
devil
and
the
world
in
his
conversion
,
unto
the
power
of
his
corrupt
and
unrenewed
free-will
?
3.
Thirdly
,
it
is
required
of
all
that
come
unto
Christ
,
that
they
deny
themselves
,
take
up
their
crosse
daily
and
follow
him
;
and
to
make
them
so
do
,
strong
motives
are
daily
furnished
from
the
feeling
of
the
relicts
of
sin
in
our selves
:
for
,
how
can
a
renewed
convert
look
upon
his
own
ignorance
,
errors
,
folly
and
vanity
of
his
mind
,
perversenesse
of
his
will
,
impotency
to
good
and
propension
unto
all
sin
,
and
not
loath
himself
,
and
so
be
forced
to
flye
to
Christ
the
Redeemer
for
relief
?
4.
The
remainder
of
sin
being
an
adversary
to
all
vertues
,
doth
furnish
work
to
all
the
habits
infused
by
God
for
the
daily
exercise
thereof
,
according
as
inborn
sin
doth
put
forth
it self
to
the
hinderance
of
faith
,
love
,
hope
,
patience
,
temperance
,
&c.
but
in
special
it
serves
to
bear
down
pride
and
to
foster
humility
:
for
,
this
doth
the
experience
of
the
Apostle
shew
,
2
Cor.
12.
7.
Least
I
should
be
exalted
above
measure
through
the
abundance
of
the
revelation
,
there
was
given
to
me
a
thorn
in
the
flesh
.
5.
Nothing
doth
more
manifest
the
infirmity
of
the
strongest
souldiers
of
Christ
,
then
the
power
of
inborn
sin
,
brought
forth
in
the
conflict
against
the
new
creature
;
No
sharper
spur
to
prayer
and
imploring
of
Gods
help
,
then
the
felt
power
of
the
remainder
of
sin
:
this
also
doth
the
experience
of
the
Apostle
teach
us
,
2
Cor.
12.
8.
For
this
thing
I
besought
the
Lord
thrice
,
that
it
might
depart
from
me
.
6.
How
much
the
endurance
of
this
conflict
,
with
the
remainder
of
sin
,
doth
serve
to
manifest
the
greatnesse
of
the
Lords
power
,
and
largenesse
of
his
grace
towards
his
weak
souldiers
,
whom
he
upholdeth
and
comforteth
in
this
conflict
,
the
answer
which
the
Lord
giveth
to
the
Apostles
prayer
,
maketh
manifest
,
2
Cor.
12.
9.
And
he
said
unto
me
,
my
grace
is
sufficient
for
thee
;
for
my
strength
is
made
perfect
in
weaknesse
.
7.
We
are
slow
to
believe
,
dull
to
apprehend
and
learn
that
which
the
Word
of
God
tells
us
of
the
uglinesse
of
the
body
of
sin
,
the
perverse
wickednesse
of
corrupt
nature
,
the
filthinesse
of
the
flesh
,
the
wiles
and
deceitfulnesse
of
the
old
man
,
and
the
enmity
of
our
corrupt
nature
against
God
.
Therefore
,
in
,
and
by
the
frequent
and
renewed
conflicts
,
now
with
one
lust
,
then
with
another
,
we
are
forced
by
experience
to
learn
the
lesson
more
and
more
solidly
,
and
believe
the
truth
of
the
Lords
Word
speaking
of
sin
that
is
in
us
,
and
to
ingage
our selves
to
prosecute
the
mortification
of
sin
unto
the
death
.
8.
The
renewed
experience
of
the
power
of
sin
in
our
flesh
,
should
make
us
so
much
the
more
vigilant
against
it
,
and
daily
to
put
on
the
whole
armour
of
God
:
Because
we
must
fight
,
not
only
with
the
flesh
,
but
also
with
principalities
,
powers
and
spiritual
wickednesse
,
which
take
advantage
of
the
sin
that
naturally
dwelleth
in
us
,
Ephes.
6.
11.
12.
Put
on
the
whole
armour
of
God
,
for
we
wrestle
not
with
flesh
and
blood
,
to
wit
,
only
.
9.
The
conscience
of
the
remainder
of
sin
dwelling
in
us
,
serveth
to
move
us
to
pity
,
and
to
have
compassion
on
the
children
of
Adam
,
and
meekly
to
restore
our
weak
brethren
,
who
are
overtaken
in
any
offence
,
as
the
Apostle
doth
teach
us
,
Tit.
3.
2.
Shewing
all
meeknesse
to
all
men
.
For
we
our selves
also
were
sometime
foolish
,
disobedient
,
deceived
,
&c.
Gal.
6.
1.
Brethren
,
if
a
man
be
overtaken
in
a
fault
,
ye
which
are
spiritual
,
restore
such
an
one
in
the
spirit
of
meeknesse
,
considering
thy self
,
lest
thou
also
be
tempted
.
10.
Last
of
all
,
the
permission
of
the
reliques
or
sin
,
to
remain
in
true
converts
all
the
dayes
of
their
life
,
doth
serve
to
decide
the
great
controversie
between
God
and
men
,
concerning
the
way
of
justification
:
For
,
by
nature
we
cannot
admit
the
righteousnesse
of
God
,
which
is
by
faith
in
Jesus
Christ
,
flying
to
his
satisfaction
of
justice
for
us
,
and
righteousnesse
imputed
to
us
thereby
:
for
,
by
nature
,
with
mis-believing
Israel
,
we
acknowledge
no
iustification
,
save
of
,
or
for
works
,
albeit
it
be
impossible
,
Rom
,
10.
3.
And
as
they
being
ignorant
of
Gods
righteousnesse
,
and
going
about
to
establish
their
own
righteousnesse
,
have
not
submitted
themselves
unto
the
righteousnesse
of
God
.
So
we
,
even
after
conversion
,
and
after
embracing
of
justification
by
faith
,
in
our
conversion
,
do
give
oft-times
evidence
of
our
natural
inclination
to
seek
after
the
righteousnesse
of
works
,
for
after
examination
of
our selves
,
we
shall
find
,
that
our
confidence
doth
flow
and
eb
as
we
are
pleased
or
displeased
with
our
own
carriage
;
and
when
we
have
most
need
to
make
use
of
the
righteousnesse
by
faith
in
Christ
,
we
forget
it
or
slight
it
,
do
not
flye
to
it
,
do
not
adhere
to
it
,
do
not
comfort
and
strengthen
our selves
in
conflicts
by
it
(
as
hath
oft-times
been
observed
by
us
)
what
then
would
we
do
,
if
our
going
about
to
establish
our
own
righteousnesse
did
prosper
?
or
if
the
power
of
in
born
sin
did
not
set
up
it self
against
us
,
and
force
us
,
by
the
law
,
either
to
dispair
or
flye
to
Christ
?
And
this
our
natural
inclination
,
even
after
conversion
,
to
return
and
seek
after
the
righteousnesse
of
the
law
,
may
be
seen
in
the
Galatians
,
who
having
begun
in
the
spiritual
way
of
justification
by
faith
,
sought
to
be
perfected
by
the
fleshly
way
of
justification
by
works
,
and
did
fall
in
danger
of
falling
from
grace
,
and
excluding
themselves
from
the
blessing
of
the
promise
through
Christ
.
Wherefore
,
our
infinitly
wise
Physician
Jesus
Christ
taketh
course
,
as
we
have
said
,
for
his
own
glory
and
our
good
,
not
to
repair
at
once
the
image
of
God
in
us
,
not
to
heal
our
sinfull
diseases
all
at
once
▪
but
piece
and
piece
,
by
degrees
,
that
his
righteousnesse
,
bestowed
on
those
that
flye
unto
him
for
refuge
,
may
be
in
higher
and
higher
estimation
daily
,
that
the
fountain
opened
up
in
him
,
for
removing
of
sin
and
uncleannesse
,
may
daily
be
made
use
of
,
and
the
benefit
of
justification
may
daily
be
looked
upon
as
a
new
gift
,
that
vertue
may
daily
be
sucked
out
of
him
for
bearing
of
good
fruits
,
and
out
of
his
fulnesse
we
may
receive
daily
grace
for
grace
,
and
may
render
thanks
unto
our
God
daily
,
and
blesse
him
for
his
grace
given
unto
us
,
as
did
the
Prophet
,
Ps.
103.
1
,
3.
Blesse
the
Lord
,
O
my
soul
,
who
forgiveth
all
thine
iniquities
,
who
healeth
all
thy
infirmities
;
And
grow
in
the
love
of
God
,
for
the
remission
of
so
many
sins
as
escape
us
daily
,
as
did
the
woman
,
Luk.
7.
47.
who
loved
much
because
many
sins
were
forgiven
her
;
And
grow
in
holinesse
,
without
putting
confidence
in
our
works
,
as
the
Psalmist
did
,
Ps.
71.
15.
16.
My
mouth
shall
shew
forth
thy
righteousnesse
—
I
will
go
in
the
strength
of
the
Lord
God
,
and
will
make
mention
of
thy
righteousnesse
,
even
of
thine
only
.
And
the
Apostle
giveth
us
his
example
,
Phil.
3.
8
,
9
,
12
,
13
,
14.
Wherefore
,
let
the
doubting
convert
make
use
of
these
considerations
,
and
long
for
the
coming
of
Christ
,
who
shall
abolish
sin
and
misery
altogether
.
To
whom
,
with
the
Father
and
holy
Spirit
,
be
glory
for
ever
.
Amen
.