CONTEMPLATIONS
MORAL
AND
DIVINE
.
By
a
Person
of
great
Learning
and
Judgment
.
Imprimatur
.
Ex
Aedibus
Lambethanis
,
Martii
13.
1675
/
6.
Antonius
Saunders
,
Reverendissimo
D
no
,
Domino
Gilberto
Archi-Episc
.
Cant.
à
Sacris
Domesticis
.
LONDON
,
Printed
by
William
Godbid
,
for
William
Shrowsbury
at
the
Bible
in
Duke-lane
,
and
John
Leigh
at
the
Blew
Bell
in
Fleetstreet
neer
Chancery-lane
.
M.
DC
.
LXXVI
.
The
PREFACE
.
THe
Author
of
these
Writings
is
a
person
of
great
Learning
,
great
Judgment
and
Wisdom
,
and
of
great
Virtue
and
Piety
.
He
hath
written
divers
learned
and
compleat
Works
upon
other
subjects
;
but
for
these
Writings
here
published
,
they
were
written
,
as
were
also
many
others
of
the
like
nature
,
ex
tempore
,
and
upon
this
Occasion
:
It
hath
been
his
custom
for
many
years
,
every
Lord's
Day
in
the
afternoon
after
Evening
Sermon
(
between
that
and
Supper-time
)
to
employ
his
thoughts
upon
several
subjects
of
Divine
Contemplations
;
and
as
things
came
into
his
thoughts
,
so
he
put
them
into
writing
;
which
he
did
for
these
two
Reasons
:
1.
That
he
might
the
more
fix
his
thoughts
,
and
keep
them
from
diversion
and
wandring
.
2.
That
they
might
remain
,
and
not
be
lost
by
forget
fulness
or
other
interventions
.
And
as
this
was
the
occasion
and
manner
of
his
writing
them
,
so
this
doubtless
was
all
that
he
intended
in
them
,
unless
moreover
to
communicate
them
to
his
Children
or
some
particular
Friends
in
private
upon
occasion
:
but
for
publishing
them
,
certainly
he
had
not
the
least
thoughts
of
any
such
thing
;
much
less
hath
he
revised
them
for
that
purpose
;
nor
so
much
as
read
over
some
of
them
since
he
wrote
them
;
nor
indeed
so
much
as
finished
some
of
them
.
Nay
so
far
was
he
from
any
thoughts
of
publishing
them
,
that
when
he
was
importuned
but
to
give
his
consent
to
the
publication
of
them
,
he
could
not
be
prevailed
with
to
do
it
.
And
therefore
that
they
are
now
published
,
the
Reader
must
know
that
they
are
published
not
only
in
their
native
and
primogenial
simplicity
,
but
without
so
much
as
the
Author's
privity
to
it
.
And
thus
much
I
thought
my self
obliged
even
in
justice
to
the
Author
to
acquaint
the
Reader
with
,
and
ingenuously
to
acknowledge
,
and
take
upon
my self
the
fault
;
if
any
thing
less
perfect
and
compleat
,
or
any
wise
liable
to
exception
shall
appear
in
these
Papers
,
seeing
they
were
neither
written
with
any
intention
to
be
published
,
nor
revised
by
the
Author
,
nor
are
published
with
his
knowledge
.
But
this
again
on
the
other
side
obligeth
me
to
render
some
Account
of
my
doing
herein
.
I
confess
I
approve
not
the
thing
in
general
,
that
is
,
the
publication
of
another's
Writings
without
his
consent
or
privity
:
but
yet
I
know
very
well
that
those
things
which
in
the
general
are
for
the
most
part
unlawful
,
may
yet
be
so
circumstantiated
in
a
particular
case
,
as
that
they
may
become
not
only
lawful
,
but
very
commendable
to
be
done
in
that
case
:
and
such
a
special
case
I
take
this
to
be
.
And
though
I
think
my self
accountable
to
the
Author
chiefly
,
if
not
to
him
alone
,
for
what
I
have
done
in
this
case
,
yet
some
account
thereof
I
shall
give
to
the
Reader
,
so
far
at
least
as
concerneth
these
Writings
,
or
is
necessary
for
him
to
be
acquainted
with
.
When
I
first
met
with
some
of
these
Writings
and
obtained
the
perusal
of
them
,
I
thought
them
well
worth
my
pains
to
transcribe
:
which
I
did
partly
for
my
own
use
;
and
partly
,
seeing
them
written
in
loose
and
scattered
papers
,
to
preserve
them
from
that
danger
of
perishing
,
from
which
I
conceived
the
Author's
larger
and
more
compleat
works
to
be
more
safe
and
secure
.
And
having
collected
a
pretty
considerable
stock
of
them
,
I
communicated
some
of
them
,
as
I
saw
occasion
to
some
friends
,
some
of
them
persons
of
good
judgment
and
learning
,
who
very
much
commended
the
same
:
and
scarce
any
that
saw
them
,
but
said
't
was
great
pity
but
they
should
be
printed
.
But
besides
the
Approbation
of
them
by
all
to
whom
I
did
communicate
them
,
I
perceived
that
they
had
a
real
effect
to
the
good
and
benefit
of
some
who
perused
them
:
and
this
experience
of
the
good
effects
which
they
produced
by
my
communication
of
them
to
a
few
friends
in
private
,
did
further
confirm
my
own
opinion
of
them
,
that
they
must
certainly
do
much
good
if
published
;
and
being
made
common
have
the
same
good
influences
upon
many
,
which
I
found
they
had
upon
some
of
those
few
to
whom
they
were
communicated
in
private
:
but
for
the
Manuscript
Copies
which
I
had
,
they
were
not
sufficient
for
all
those
fair
opportunities
of
doing
good
with
them
,
which
I
saw
even
among
my
own
friends
and
acquaintance
.
Whereupon
I
solicited
the
Author
to
publish
them
,
or
at
least
to
give
his
consent
to
the
publication
of
them
;
but
could
not
prevail
with
him
for
either
,
although
I
know
that
no
motive
or
argument
is
more
prevalent
with
him
than
that
of
Doing
Good
.
But
when
I
perceived
,
as
I
thought
,
that
the
chief
reasons
why
he
would
neither
publish
them
himself
,
nor
give
his
consent
to
the
publication
of
them
,
were
such
as
would
be
of
no
force
against
the
publication
of
them
without
his
privity
or
knowledge
,
I
began
to
consider
of
doing
that
.
But
before
I
resolved
upon
it
,
I
sent
two
of
the
largest
of
them
to
a
person
,
whose
Judgment
I
know
the
Author
doth
much
esteem
,
to
have
his
opinion
of
them
,
not
letting
him
know
either
who
was
the
Author
,
or
who
sent
them
to
him
;
and
having
received
his
opinion
and
commendation
of
them
,
and
that
he
judged
them
like
to
do
much
good
,
and
such
as
would
be
very
seasonable
to
be
published
,
I
began
further
to
consider
whether
and
how
they
might
be
published
without
either
Wrong
or
Injury
on
the
one
side
,
or
Offence
on
the
other
,
to
the
Author
.
And
for
the
former
I
reckoned
that
his
concern
in
it
was
either
in
respect
of
the
Disposal
of
the
Copy
wherein
would
be
no
great
difficulty
;
or
more
especially
in
respect
of
the
Writings
to
be
published
,
if
either
there
should
occurr
any
thing
therein
not
fit
to
be
made
publick
;
or
if
they
were
not
so
well
polished
and
perfected
as
might
be
for
his
credit
and
reputation
.
And
although
this
might
seem
to
be
provided
for
in
some
sort
by
Concealing
his
Name
(
which
truly
I
should
much
rather
have
made
known
,
but
that
I
knew
I
must
then
venture
doubly
to
incurr
his
displeasure
)
yet
I
looked
upon
this
as
but
a
weak
and
insufficient
provision
,
in
as
much
as
it
is
not
unusual
for
Learned
men
even
from
the
very
stile
and
genius
of
writings
to
discover
the
writers
;
an
expriment
whereof
I
had
seen
in
a
person
of
learning
and
parts
,
to
whom
upon
occasion
I
once
shewed
one
of
the
writings
of
this
Author
,
but
purposely
concealed
who
the
author
was
,
whom
notwithstanding
be
soon
discovered
from
the
writing
it
self
,
telling
me
he
knew
no
man
that
did
think
at
that
rate
,
but
such
a
person
,
who
was
the
Author
indeed
.
And
the
truth
is
,
these
Writings
do
not
obscurely
speak
their
author
,
being
a
most
lively
representation
of
him
,
that
is
,
of
his
Mind
and
Soul
,
and
of
that
Learning
,
Wisdom
,
Piety
and
Virtue
,
which
is
very
eminent
and
conspicuous
in
him
;
particularly
that
of
the
Great
Audit
,
which
I
use
to
look
upon
as
his
very
picture
,
wherein
representing
the
Good
Steward
passing
his
Account
,
it
was
impossible
for
him
not
to
give
a
lively
Representation
of
himself
;
as
every
Character
of
a
truly
wise
and
virtuous
person
must
needs
agree
with
him
who
is
really
such
;
and
they
who
are
eminently
such
can
hardly
be
unknown
:
and
therefore
it
is
not
impossible
that
some
,
even
from
the
consideration
of
the
work
,
may
discover
the
work
man
,
besides
many
other
occasions
of
discovery
which
may
happen
.
But
as
I
thought
this
too
weak
and
insufficient
,
so
I
could
not
but
think
it
altogether
needless
,
and
unworthy
both
the
excellent
Author
,
and
these
his
pious
and
excellent
meditations
,
to
be
made
use
of
to
that
end
;
and
should
much
rather
have
abstained
from
publishing
them
at
all
,
than
have
relyed
upon
such
a
shift
,
if
I
had
thought
that
they
had
stood
in
any
need
thereof
.
But
as
it
was
only
their
●●al
worth
and
Excellence
,
and
Usefulness
which
moved
me
to
desire
their
publication
,
so
I
was
verily
perswaded
,
and
as
well
assured
as
I
could
be
in
any
writings
of
my
own
,
and
that
not
upon
my
own
opinion
only
,
but
upon
the
judgment
of
others
also
,
that
nothing
liable
to
exception
doth
occurr
in
them
,
or
any
thing
considerable
that
is
questionable
,
which
hath
not
other
approved
authors
who
say
the
same
:
and
the
truth
is
,
the
subject
of
them
is
such
as
is
not
like
to
afford
much
matter
of
that
nature
;
these
being
Moral
and
Practical
things
,
whereas
they
are
for
the
most
part
matters
of
Speculation
,
and
of
curious
(
I
had
almost
said
presumptuous
)
and
unnecessary
,
if
not
undeterminable
Specntation
,
which
make
the
great
stirrs
,
and
are
the
matter
and
occasions
of
greatest
controversie
,
especially
among
them
of
the
Reformed
Religion
.
And
though
these
Writings
never
underwent
the
last
Hand
or
Pencil
of
the
Judicious
Author
,
and
therefore
,
in
respect
of
that
perfection
which
he
could
have
given
to
them
,
be
not
altogether
so
compleat
as
otherwise
they
might
have
been
,
yet
if
we
consider
them
in
themselves
,
or
with
respect
to
the
Writings
which
are
daily
published
,
even
of
learned
men
,
and
published
by
the
Authors
themselves
,
these
will
be
found
to
be
such
as
may
not
only
very
well
pass
in
the
croud
,
but
such
as
are
of
no
vulgar
or
common
strain
.
The
Subjects
of
them
indeed
are
common
Themes
,
but
yet
such
as
are
of
most
weight
and
moment
in
the
Life
of
Man
,
and
of
greatest
concernment
;
as
in
Nature
those
things
,
which
are
of
greatest
use
and
concernment
,
are
most
common
.
But
the
matter
of
his
Meditations
upon
these
subjects
is
not
common
:
For
as
he
is
a
man
that
Thinks
closely
and
deeply
of
things
,
not
after
a
common
rate
,
so
his
Writings
,
his
most
ex
tempore
Writings
,
have
a
certain
Genius
and
Energie
in
them
much
above
the
common
rate
of
Writers
.
And
though
these
were
written
ex
tempore
,
and
in
such
manner
as
hath
been
said
before
,
yet
the
matter
of
them
is
for
the
most
part
such
,
as
he
had
before
well
digested
,
and
,
as
a
Scribe
instructed
to
the
Kingdom
of
Heaven
,
had
treasured
up
in
his
heart
,
and
out
of
this
good
treasure
of
his
heart
and
the
abundance
of
it
be
produceth
these
good
things
;
things
which
be
looked
upon
as
of
greatest
concern
,
and
most
worth
his
serious
consideration
,
and
had
accordingly
weighed
and
considered
.
And
for
the
Stile
,
it
is
suitable
to
the
Matter
,
Significant
,
Perspicuous
and
Manly
;
his
Words
are
Spirit
and
Life
,
and
carry
Evidence
and
Demonstration
with
them
,
Moral
and
Experimental
Demonstration
:
Vox
non
ex
ore
,
sed
ex
pectore
emissa
.
And
if
we
take
these
Writings
all
together
,
and
weigh
them
duly
and
candidly
,
without
any
vain
humour
of
critical
and
pedantick
censeri●usness
,
we
may
therein
no
less
observe
the
worth
and
excellence
of
their
Author
,
especially
considering
in
what
manner
they
were
written
,
than
in
his
more
elaborate
Works
:
and
being
written
and
published
in
this
manner
they
do
more
evidently
demonstrate
the
reality
of
his
Honest
,
Virtuous
,
and
Pious
Principles
,
than
had
they
been
designed
to
be
published
,
and
been
published
by
himself
;
which
perhaps
may
render
them
not
less
acceptable
to
some
Readers
not
of
the
lower
rank
.
So
that
considering
the
Writings
themselves
I
could
not
think
that
there
was
any
thing
therein
,
whether
of
matter
or
form
,
which
could
render
the
publication
of
them
injurious
or
prejudicial
to
the
Author
in
the
least
in
any
of
the
respects
afore
mentioned
.
Yet
notwithstanding
for
the
greater
security
I
thought
it
might
be
fit
,
and
but
just
to
give
this
true
and
ingenuous
account
both
of
the
occasion
and
manner
of
his
writing
,
and
of
the
publication
of
of
them
without
his
privity
or
knowledge
.
And
this
I
conceived
might
be
a
just
and
sufficient
means
to
secure
the
Author
against
all
exceptions
,
as
that
which
would
wholly
acquit
him
in
the
judgment
of
all
reasonable
men
,
and
transferr
the
blame
,
if
any
should
be
,
to
my self
,
which
yet
was
no
more
than
what
I
must
have
resolved
to
have
undergone
had
they
been
my
own
Writings
which
I
had
published
.
It
remained
therefore
only
to
consider
how
this
might
be
done
,
as
without
Injury
in
other
respects
,
so
without
Offence
to
the
Worth
Author
.
And
for
this
,
two
things
did
not
a
littl●
encourage
me
.
I.
The
Honesty
of
my
Desig●
and
Sincerity
of
my
Intentions
in
it
:
and
2.
Th●
Candor
and
Goodness
of
the
Author
.
His
Candor
I
knew
to
be
such
,
that
I
doubted
not
of
〈◊〉
fair
and
favourable
construction
of
my
Desig●
and
Intentions
.
And
I
knew
his
Goodness
Affection
and
Readiness
to
do
Good
,
to
be
such
that
he
could
not
but
approve
my
Design
,
that
is
,
to
do
Good
;
the
doing
whereof
I
knew
to
be
a
thing
of
greater
weight
with
him
than
all
hi●
reasons
against
the
Publication
:
And
that
much
good
may
be
done
by
the
publication
of
these
writings
,
I
could
assure
him
upon
my
own
experience
of
the
effects
I
had
seen
already
produce●
by
them
in
Manuscript
.
All
which
,
when
h●
should
consider
,
I
was
perswaded
,
though
perhaps
he
might
at
first
be
a
little
surprised
with
the
unexpected
publication
of
them
,
yet
he
could
not
be
much
offended
at
it
.
And
then
if
I
could
publish
them
without
either
Injury
or
Offence
to
him
,
I
reckoned
it
all
one
in
effect
as
if
I
had
had
his
consent
before
to
it
.
And
hereupon
I
●●●●zed
at
last
upon
it
;
and
upon
these
con●●erations
have
made
thus
bold
with
this
excel●●●
person
and
my
very
good
friend
for
the
G●od
of
others
,
which
I
should
not
have
done
for
any
private
advantage
to
my self
whatsoever
.
I
doubt
not
but
the
Reader
will
be
very
desirous
to
know
who
the
Author
of
these
Excellent
Meditations
is
;
and
truly
I
was
no
less
desirous
that
he
should
know
it
;
and
that
for
no
inconsiderable
reasons
:
1.
As
it
hath
always
been
one
of
the
most
usual
and
constant
Means
and
Methods
,
which
Almighty
God
hath
,
in
all
Ages
and
Nations
,
used
for
the
promotion
of
the
Good
of
Mankind
,
to
raise
up
eminent
Examples
of
Virtue
;
so
he
hath
been
pleased
to
make
this
Author
one
of
them
in
this
Age
and
Nation
:
and
because
the
Efficacy
of
the
Examples
of
Virtuous
Actions
doth
no
less
depend
upon
the
Principles
from
whence
they
proceed
,
than
doth
the
intrinsick
Virtue
and
Goodness
of
the
Actions
themselves
,
the
Publication
of
these
Writings
,
which
so
plainly
manifest
his
Principles
,
could
not
but
be
of
great
use
to
render
his
Excellent
Example
the
more
effectual
,
and
so
become
subservient
to
the
Gracious
Designs
of
the
Divine
Providence
.
2.
In
like
manner
●n
the
other
side
,
the
known
Worth
,
and
Virtue
,
and
Learning
,
and
Prudence
of
the
Author
,
would
certainly
have
made
these
his
Writings
,
how
Excellent
soever
of
themselves
,
yet
more
prevalent
with
many
.
3.
And
because
he
is
well
known
to
be
a
person
of
extraordinary
and
admirable
sagacity
,
dexterity
,
and
impartiality
in
the
search
and
the
discovery
of
the
truth
matters
in
question
,
and
hath
(
though
that
not
so
generally
known
)
with
much
care
〈◊〉
diligence
,
considered
and
examined
the
Reas
and
Evidences
,
both
Natural
and
Moral
Religion
;
these
Writings
,
which
so
plainly
〈◊〉
nifest
,
though
upon
another
occasion
,
his
S●
and
Judgment
of
the
Christian
Religion
,
mi●●●
be
of
good
use
to
ease
many
of
the
doubts
,
〈◊〉
seruples
of
some
persons
,
and
to
check
the
〈◊〉
and
inconsiderate
presumption
of
others
,
ab●●●
Religion
.
And
his
Judgment
in
the
case
is
〈◊〉
more
considerable
,
as
in
respect
of
his
gr●●●
ability
,
and
the
care
and
diligence
which
hath
used
in
the
examination
of
it
;
so
in
spect
of
his
freedom
from
all
those
thing
whether
of
Natural
constitution
,
or
of
pro●sion
,
or
worldly
interest
,
which
may
be
by
〈◊〉
suspected
to
prejudice
or
byass
the
Judgment
of
others
.
And
therefore
I
doubt
not
but
so●●●
who
have
a
great
respect
for
his
person
,
〈◊〉
may
perhaps
not
have
the
same
thoughts
Religion
which
he
hath
,
when
they
should
his
Judgment
in
the
case
,
might
by
the
Aut●●●rity
thereof
be
moved
to
a
further
and
bet●●●
consideration
of
it
.
'T
is
true
,
the
life
of
〈◊〉
ligion
is
very
visible
in
his
Life
and
Action
which
are
all
the
genuine
product
of
a
so●●●
and
well-grounded
perswasion
of
the
Truth
that
Faith
,
which
overcometh
the
World
,
〈◊〉
hath
indeed
set
him
up
much
above
it
,
yet
because
common
Prudence
may
move
a
sober
and
considerate
man
to
an
external
conformity
to
so
reasonable
a
Religion
,
and
to
the
practice
of
those
excellent
Virtues
which
it
requires
,
these
Writings
may
possibly
give
more
satisfaction
to
some
concerning
his
Judgment
in
the
case
,
than
his
Life
and
Actions
.
And
in
that
respect
they
may
possibly
come
forth
with
some
advantage
,
being
written
and
published
in
this
manner
;
for
here
we
may
read
his
most
intimate
and
retired
Thoughts
.
And
for
these
reasons
I
much
desired
to
have
prefixed
his
Name
,
or
at
least
to
have
let
the
Reader
know
who
he
is
;
but
I
know
that
that
would
certainly
have
been
displeasing
to
him
;
and
therefore
having
made
so
bold
with
him
in
the
Publication
of
these
his
Writings
,
I
would
not
presume
further
to
discover
who
he
is
,
though
for
so
just
and
honest
ends
;
but
have
purposely
left
out
some
passages
which
would
too
plainly
have
made
him
known
.
Being
far
distant
from
the
Press
,
there
may
possibly
be
some
few
Typographical
Errata
,
more
than
otherwise
there
should
have
been
;
but
I
hope
that
care
hath
been
taken
,
that
they
are
not
many
,
nor
very
considerable
;
the
sense
will
enable
the
Reader
to
amend
them
.
The
several
Treatises
now
published
are
these
,
which
should
have
been
printed
in
this
Order
:
-
Of
the
Consideration
of
our
Latter
End
.
-
Of
Wisdom
,
and
the
Fear
of
God
.
-
Of
the
Knowledge
of
Christ
Crucified
.
-
The
Victory
of
Faith
over
the
World
.
-
Of
Humility
.
-
Jacob's
Vow
.
-
Of
Contentation
.
-
Of
Afflictions
.
-
A
good
Method
to
entertain
unstable
and
trouble
som●times
.
-
Changes
and
Troubles
:
A
Poem
.
-
Of
the
Redemption
of
Time
.
-
The
Great
Audit
.
-
Directions
touching
the
Keeping
of
the
Lord
Day
,
in
a
Letter
to
his
Children
.
-
Poems
upon
Christmas-Day
.
Ut
Nox
longa
quibus
mentitur
amica
,
Diesque
Longa
videtur
opus
debentibus
,
ut
piger
Annus
Pupillis
,
quos
dura
premit
custodia
matrum
:
Sic
mihi
tarda
fluunt
ingrataque
tempora
,
quae
spem
Consiliumque
morantur
agendi
graviter
id
quod
Aequè
pauperibus
prodest
,
locupletibus
aequè
,
Aequè
neglectum
pueris
,
senibusque
nocebit
.
ERRATA
.
PAg.
25
lin
16
,
21
,
26
read
emanant
p.
36
.
l.
24.
1.
T●ose
,
p.
44
.
l.
15.
r.
and
instructed
l.
1●
.
dele
and.
p.
52
.
l.
4.
r.
●reach
of
.
p.
56.
l.
13
.
feasible
,
r.
sensible
.
p.
119
.
l.
22
.
r.
accom●●
.
p.
121.
l.
23
.
r.
●ounting
.
p.
122.
l.
3.
Interest
,
r.
action
.
p.
144.
l.
●
.
we
are
.
r.
were
.
p.
202.
l.
23.
r.
●o
less
.
p.
240.
l.
7.
r.
〈…〉
the
him
as
.
p.
267
l.
11.
r.
doubr●●ngs
of
i●
.
p.
2●1
.
l.
2●
.
,
〈◊〉
,
r.
〈◊〉
.
p.
277.
l.
1.
r.
●ear
in
relation
to.
p
301.
l.
8.
o●ertune
,
r.
over
-
〈◊〉
.
p.
310.
l.
8.
r.
〈◊〉
.
p.
323.
l.
14.
〈…〉
,
r.
●a●cs
.
p.
343.
l.
12.
East
,
r.
Const.
p.
348.
l.
16.
r.
de●erence
.
line
21.
a
,
r.
one
.
l.
23.
he
,
r.
another
.
p.
352.
l.
24.
r.
Deposit●●
.
p.
356.
l.
15.
r.
intensive
.
p.
363.
l.
11.
as
,
r.
us
l.
1
.
〈…〉
.
Second
Part
,
p.
12.
l.
13.
Ther.
Th●s
..
p.
26.
l.
10.
●●ffectualy
.
l.
21.
act
,
r.
art
.
p.
27.
l.
28.
10
,
r.
in
.
p.
28.
l.
22.1
.
●ut
there
are
.
p.
33.
l.
5.
r.
now
it
is
.
Great
Audit
.
p.
20.
〈◊〉
.
24.
Master
,
r.
Maker
.
p.
21.
l.
25.
r.
improved
.
p.
23.
l.
13.
r.
●ad
signal
.
p.
2●
.
l.
8.
up
,
r.
out
.
p.
31.
l.
10
.
These
,
r.
Those
p.
41.
〈…〉
Now.
p.
52.
l.
16.
dele
sels
.
p.
87.
l.
23
.
that
two
.
r.
the.
p.
34.
l.
15.
r.
or
Nation
.
p.
96.
l.
23.
In●amy
,
r.
In●ancy
,
p.
97.
l.
14
r
In●ancy
,
p.
101.
l.
24.
that
,
r.
the.
p.
102.
l.
18
r.
infold
.
p
106
l.
3.
r.
●e
we
meant
.
p.
107.
l.
2.
the
woulds
r.
her
Makers
.
p.
108.
l.
1.
step
,
r.
stoop
.
p.
117.
l.
26.
r.
Cottagers
.
〈…〉
Day
.
p.
87.
l.
23.
r.
the
Mymus
and
Creeds
.
OF
THE
CONSIDERATION
Of
our
LATTER
END
,
AND
The
BENEFITS
of
It.
DEUT.
XXXII
.
29.
O
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
IT
may
be
probably
thought
that
the
principal
intention
of
this
wish
of
Moses
was
,
That
the
People
of
Israel
had
a
due
consideration
of
their
final
rejection
;
the
ten
Tribes
for
their
Idolatry
,
and
the
two
Tribes
for
their
Crucifying
of
the
Messias
;
and
not
only
of
that
state
of
rejection
,
but
the
causes
of
it
,
namely
,
Idolatry
and
r●jection
of
the
Messias
;
which
consideratio●
would
have
made
them
wise
and
prudent●
avoid
those
great
Apostasies
which
shou●
occasion
so
terrible
a
desertion
and
rejecti●●
by
God
.
But
certainly
the
words
contain
an
ev●dent
truth
,
with
relation
to
every
particul●
person
,
and
to
that
latter
end
that
is
co●mon
to
all
man-kind
,
namely
,
their
lat●end
by
death
,
and
separation
of
the
Soul
a●●
Body
;
the
due
consideration
whereof
is
great
part
of
Wisdom
,
and
a
great
mea●
to
attain
and
improve
it
;
and
very
ma●
of
the
sins
and
follies
of
man-kind
,
as
th●
do
in
a
great
measure
proceed
from
t●●
want
of
an
attentive
and
serious
consi●●ration
of
it
,
so
would
be
in
a
great
meas●cured
by
it
.
It
is
the
most
certain
,
known
,
experien●
truth
in
the
World
that
all
men
must
d●●
that
the
time
of
that
death
is
uncertai●
that
yet
most
certainly
it
will
com●●
and
that
within
the
compass
of
no
lo●
time
:
Though
the
time
of
our
Life
mig●●
be
protracted
to
its
longest
period
,
yet●
is
ten
thousand
to
one
that
it
will
not
exce●
fourscore
years
;
where
one
man
attai●
to
that
age
,
ten
thousand
dit
before
it
;
a●●
this
Lecture
is
read
unto
us
by
the
many
casualties
and
diseases
that
put
a
period
to
the
Lives
of
many
in
our
own
experience
and
observation
,
by
the
many
warnings
and
monitions
of
Mortality
that
every
man
finds
in
himself
either
by
the
occurrences
of
diseases
and
weaknesses
,
and
especially
by
the
declinations
that
are
apparent
in
us
if
we
attain
to
any
considerable
age
;
and
the
weekly
Bills
of
Mortality
in
the
great
City
,
where
weekly
there
are
taken
away
ordinarily
three
hundred
persons
:
The
Monuments
and
Graves
in
every
Church
and
Church-yard
do
not
only
evince
the
truth
of
it
,
whereof
no
man
of
understanding
doubts
,
but
do
uncessantly
inculcate
the
remembrance
of
it
.
And
yet
it
is
strange
to
see
that
this
great
truth
,
whereof
in
the
theory
no
mans
doubts
,
is
little
considered
or
thought
upon
by
the
most
of
man-kind
:
But
notwithstanding
all
these
monitions
and
remembrances
of
Mortality
,
the
living
lay
〈◊〉
not
to
heart
,
and
look
upon
it
as
a
bu●●ness
that
little
concerns
them
,
as
if
they
were
not
concerned
in
this
common
condition
of
man-kind
,
and
as
if
the
condition
of
Mortality
only
concerned
them
that
actually
die
,
or
are
under
the
immediate
Harbingers
of
it
,
some
desperate
or
acute
diseases
,
but
concerned
not
them
that
are
at
present
in
health
,
or
not
under
the
stroke
of
a
mortal
sickness
.
The
Reasons
of
this
Inconsiderateness
seem
principally
these
:
-
1.
That
men
are
not
willing
to
entertain
this
unwelcom
thought
of
their
own
latter
End
;
the
thought
whereof
is
so
unwelcom
and
troublesom
a
Guest
,
that
it
seems
to
blast
and
disparage
all
those
present
enjoyments
of
Sense
,
that
this
Life
affords
:
Whereby
it
comes
to
pass
that
,
as
Death
it self
is
unwelcom
when
it
draws
near
,
so
the
thoughts
and
apprehensions
of
it
becomes
as
unwelcom
as
the
thing
it self
.
-
2.
A
vain
foolish
conceit
that
the
consideration
of
the
latter
End
is
a
kind
of
presage
and
invitation
of
it
;
and
upon
this
account
I
have
known
many
superstitiously
and
foolishly
to
forbear
the
making
of
their
Wills
,
because
it
seemed
to
them
ominous
and
a
presage
of
Death
;
whereas
this
consideration
,
though
it
fits
and
prepares
:
man
for
Death
,
it
doth
no
way
hasten
or
presage
it
.
-
3.
A
great
difficulty
that
ordinarily
attends
our
humane
condition
,
to
think
otherwise
concerning
our
condition
than
what
at
present
we
feel
and
find
.
We
are
now
in
health
,
and
we
can
hardly
bring
our
selves
to
think
that
a
time
must
and
will
come
wherein
we
shall
be
sick
:
We
are
now
in
life
,
and
therefore
we
can
hardly
cast
our
thoughts
into
such
a
mould
to
think
we
shall
die
;
and
hence
it
is
true
,
as
the
common
Proverb
is
,
That
there
is
no
man
so
old
,
but
he
thinks
he
shall
live
a
year
longer
.
It
is
true
,
this
is
the
way
of
man-kind
to
put
far
from
us
the
evil
day
and
the
thought
of
it
;
but
this
our
way
is
our
folly
,
and
one
of
the
greatest
occasions
of
those
other
follies
that
commonly
attend
our
lives
;
and
therefore
the
great
means
to
care
this
folly
and
to
make
us
wise
,
is
wisely
to
consider
our
latter
end
.
This
Wisdom
appears
in
those
excellent
effects
it
produceth
,
which
are
generally
these
two
:
1.
It
teacheth
us
to
live
well
.
2.
It
teacheth
us
to
die
easily
.
For
the
former
of
these
,
the
consideration
of
our
latter
end
doth
in
no
sort
make
our
lives
the
shorter
,
but
it
is
a
great
means
to
make
our
lives
the
better
.
1.
It
is
a
great
monition
and
warning
of
us
to
avoid
Sin
,
and
a
great
means
to
prevent
it
.
When
I
shall
consider
that
certainly
I
must
die
,
and
I
know
not
how
soon
,
why
should
I
commit
those
things
,
that
if
they
hasten
not
my
latter
end
,
yet
they
will
make
it
more
uneasie
and
troublesom
by
the
reflection
upon
what
I
have
done
amiss
?
I
may
die
to
morrow
,
why
should
I
commit
that
evil
that
will
then
be
gall
and
bitterness
unto
me
?
would
I
do
it
if
I
were
to
die
to
morrow
?
why
should
I
then
do
it
to
day
?
perchance
it
may
be
the
last
act
of
my
Life
,
and
however
let
me
not
conclude
so
ill
;
for
,
for
ought
I
know
,
it
may
be
my
concluding
Act
in
this
Scene
of
my
Life
.
2.
It
is
a
great
motive
and
means
to
put
us
upon
the
best
and
most
profitable
improvement
of
our
time
.
There
be
certain
Civil
and
Natural
actions
of
our
lives
that
God
Almighty
hath
indulged
and
allowed
to
us
,
and
indeed
commanded
us
with
moderation
to
use
:
As
the
competent
supplies
of
our
own
Natures
with
moderation
and
sobriety
;
the
provision
for
our
Families
,
Relations
,
and
Dependances
,
without
covetousness
or
anxiety
;
the
diligent
and
faithful
walking
in
our
Callings
,
and
discharge
thereof
:
But
there
are
also
other
businesses
of
greater
importance
,
which
yet
are
attainable
without
injuring
our selves
in
those
common
concerns
of
our
Lives
:
namely
,
our
knowledge
of
God
,
and
of
His
Will
;
of
the
doctrine
of
our
Redemption
by
Christ
;
our
Repentance
of
Sins
past
;
making
and
keeping
our
Peace
with
God
;
acquainting
our selves
with
Him
;
living
to
His
Glory
;
walking
as
in
His
Presence
;
Praying
to
Him
;
learning
to
Depend
upon
Him
;
Rejoycing
in
Him
;
walking
Thankful
unto
Him
.
These
,
and
such
like
as
these
,
are
the
great
Business
and
End
of
our
Lives
,
for
which
we
enjoy
them
in
this
World
;
and
these
fit
and
prepare
us
for
that
which
is
to
come
:
And
the
consideration
that
our
Lives
are
short
and
uncertain
,
and
that
Death
will
sooner
or
later
come
,
puts
us
upon
this
resolution
and
practice
to
do
this
our
great
work
while
it
is
called
to
day
;
that
we
loiter
not
away
our
day
,
and
neglect
our
task
and
work
while
we
have
time
and
opportunity
,
lest
the
night
overtake
us
when
we
cannot
work
;
to
gain
Oyl
in
our
Lamps
before
the
door
be
shut
:
And
if
men
would
wisely
consider
their
latter
Ends
,
they
might
do
this
great
business
,
this
one
thing
necessary
,
with
ease
and
quietness
;
yea
,
and
without
any
neglect
of
what
is
necessary
to
be
done
in
order
to
the
common
necessities
of
our
Lives
and
Callings
;
it
is
not
these
that
disable
us
and
rob
us
of
our
time
:
But
the
Thieves
that
rob
us
of
our
time
,
and
our
one
thing
necessary
,
are
negligence
,
excess
of
pleasures
,
immoderate
and
excessive
cares
and
solicitousness
for
Wealth
,
and
Honour
,
and
Grandeur
;
excessive
eating
and
drinking
,
curiosity
,
idleness
;
these
are
the
great
consumptives
that
do
not
only
exhaust
that
time
that
would
be
with
infinite
advantage
spent
in
our
attainment
,
and
perfecting
,
and
finishing
the
great
work
and
business
of
our
lives
;
and
then
when
Sickness
come
,
and
Death
come
,
and
God
Almighty
calls
upon
us
to
give
up
the
Account
of
our
Stewardship
,
we
are
all
in
confusion
,
our
business
is
not
half
done
,
it
may
be
not
begun
,
and
yet
our
Lamp
is
out
,
our
day
is
spent
,
night
hath
overtaken
us
,
and
what
we
do
is
with
much
trouble
,
perplexity
,
and
vexation
;
and
possibly
our
Soul
takes
its
flight
before
we
can
finish
it
:
and
all
this
would
have
been
prevented
,
and
remedied
,
by
a
due
consideration
of
our
latter
End
;
and
that
would
have
put
us
upon
making
use
of
the
present
time
,
and
present
opportunity
,
to
do
our
great
work
while
it
is
called
to
day
,
because
the
night
cometh
when
no
man
can
work
.
3.
Most
certainly
the
wise
consideration
of
our
latter
End
,
and
the
employing
of
our selves
,
upon
that
Account
,
upon
that
One
thing
necessary
,
renders
the
life
the
most
contenting
and
comfortable
life
in
the
World
.
For
as
a
man
,
that
is
a
man
afore-hand
in
the
World
,
hath
a
much
more
quiet
life
in
order
to
externals
,
than
he
that
is
behind-hand
;
so
such
a
man
,
that
takes
his
opportunity
to
gain
a
stock
of
grace
and
favour
with
God
,
that
hath
made
his
peace
with
his
Maker
through
Christ
Jesus
,
hath
done
a
great
part
of
the
chief
business
of
his
Life
,
and
is
ready
upon
all
occasions
,
for
all
conditions
,
whereunto
the
Divine
Providence
shall
assign
him
,
whether
of
life
or
death
,
or
health
or
sickness
,
or
poverty
or
riches
;
he
is
as
it
were
aforehand
in
the
business
and
concern
of
his
everlasting
,
and
of
his
present
state
also
.
If
God
lend
him
longer
life
in
this
World
,
he
carries
on
his
great
business
to
greater
degrees
of
perfection
,
with
ease
,
and
without
difficulty
,
trouble
,
or
perturbation
:
But
if
Almighty
God
cut
him
shorter
,
and
calls
him
to
give
an
account
of
his
Stewardship
,
he
is
ready
,
and
his
accounts
are
fair
,
and
his
business
is
not
now
to
be
gone
about
;
Blessed
is
that
Servant
whom
his
Master
when
he
comes
shall
find
so
doing
.
2.
As
thus
this
Consideration
makes
the
Life
better
,
so
it
makes
Death
easie
.
1.
By
frequent
consideration
of
death
and
dissolution
,
he
is
taught
not
to
fear
it
;
he
is
,
as
it
were
,
acquainted
with
it
aforehand
,
by
often
preparation
for
it
.
Th●
fear
of
death
is
more
terrible
than
death
i●
self
,
and
by
frequent
consideration
thereof
a
man
hath
learned
not
to
fear
it
.
Ever●●●
Children
by
being
accustomed
to
what
was
at
first
terrible
to
them
,
learn
not
to
fear
.
2.
By
frequent
consideration
of
our
latter
End
death
becomes
to
be
no
surprize
unto
us
.
The
great
terror
of
death
is
when
it
surpriseth
a
man
unawares
;
but
anticipation
and
preparation
for
it
takes
away
any
possibility
of
surprize
upon
him
that
is
prepared
to
receive
it
.
Bilney
the
Martyr
was
used
,
before
his
Martyrdom
,
to
put
his
Finger
in
the
Candle
,
that
so
the
flames
might
be
no
novelty
unto
him
,
not
surprize
him
by
reason
of
unacquaintedness
with
it
;
and
he
that
often
considers
his
latter
end
,
seems
to
experiment
death
afore
it
comes
,
whereby
he
is
neither
surprised
nor
affrighted
with
it
,
when
it
comes
.
3.
The
greatest
sting
and
terror
of
death
are
the
past
and
unrepented
Sins
of
the
past
life
;
the
reflection
upon
these
is
that
which
is
the
strength
,
the
elixir
,
the
venom
of
death
it self
.
He
therefore
that
wisely
considers
his
latter
end
,
takes
care
to
make
his
peace
with
God
in
his
life
time
;
and
They
true
Faith
and
Repentance
to
get
his
Pardon
sealed
;
to
enter
into
Covenant
with
his
God
,
and
to
keep
it
;
to
husband
his
time
in
the
fear
of
God
;
to
observe
His
Will
,
and
keep
His
Laws
;
to
have
his
Conscience
clean
and
clear
:
And
being
thus
prepared
,
the
malignity
of
death
is
cured
,
and
the
bitterness
of
it
healed
,
and
the
fear
of
it
removed
:
and
when
a
man
can
entertain
it
with
such
an
Appeal
to
Almighty
God
,
as
once
the
good
King
Hezekiah
made
,
in
that
sickness
which
was
of
it self
mortal
,
Isa.
38.
3.
Remember
now
,
I
beseech
thee
O
Lord
,
how
I
have
walked
before
thee
with
a
perfect
heart
,
&c.
it
makes
as
well
the
thought
,
as
the
approach
of
death
,
no
terrible
business
.
4.
But
that
which
,
above
all
,
makes
death
easie
to
such
a
considering
man
,
is
this
:
That
by
the
help
of
this
Consideration
,
and
the
due
improvement
of
it
,
as
is
before
shewn
,
death
to
such
a
man
becomes
nothing
else
but
a
Gate
unto
a
better
life
;
not
so
much
a
dissolution
of
his
present
life
,
as
a
change
of
it
for
a
far
more
glorious
,
happy
,
and
immortal
life
:
So
that
though
the
Body
dyes
,
the
Man
dyes
not
;
for
the
Soul
,
which
is
indeed
the
Man
,
makes
but
a
transition
from
her
life
in
the
Body
,
to
a
life
in
Heaven
:
no
moment
intervenes
between
the
putting
off
the
one
,
to
the
putting
on
the
other
:
And
this
is
the
great
Priviledge
,
that
the
Son
of
God
hath
given
us
,
that
by
His
death
hath
sanctified
it
unto
us
,
and
by
His
life
hath
conquered
it
,
not
only
in
Himself
,
but
for
us
;
1
Cor.
15.57
.
Thanks
be
unto
God
,
who
hath
given
us
the
victory
,
through
Jesus
Christ
our
Lord
;
and
our
Victory
,
that
is
thus
given
us
,
is
this
,
1.
That
the
sting
of
death
is
taken
away
,
and
2.
That
this
very
death
it self
is
rendred
to
us
a
Gate
and
passage
to
life
eternal
;
and
upon
this
account
it
can
neither
hurt
,
nor
may
justly
affright
us
.
It
is
reported
of
the
Adder
that
when
she
is
old
,
she
glides
through
some
strait
passage
and
leaves
her
old
skin
in
the
passage
,
and
thereby
renews
her
vigour
and
her
life
.
It
is
true
,
this
passage
through
death
is
somewhat
strait
,
and
uneasie
to
the
Body
,
which
,
like
the
decayed
skin
of
the
Adder
,
is
left
by
the
way
,
and
not
without
some
pain
and
difficulty
to
it
;
but
the
Soul
passeth
through
without
any
harm
,
and
without
any
expence
of
time
,
and
in
the
next
moment
acquires
her
estate
of
Immortality
and
Happiness
.
And
this
is
the
Victory
over
Death
,
that
all
those
have
,
that
by
true
Repentance
and
Faith
are
partakers
of
Christ
and
the
benefits
of
His
Death
and
Resurrection
,
who
hath
brought
Life
and
Immortality
to
light
by
the
Gospel
.
And
now
having
gone
through
the
benefits
of
this
wise
consideration
of
our
latter
ends
,
I
shall
now
add
some
Cautions
that
are
necessary
to
be
annexed
to
this
Consideration
:
We
are
to
know
that
although
Death
be
thus
subdued
and
rendred
rather
a
benefit
than
a
terrour
to
good
men
,
yet
,
1.
Death
is
not
to
be
wished
or
desired
,
though
it
be
an
object
not
to
be
feared
;
it
is
a
thing
not
to
be
coveted
,
for
certainly
life
is
the
greatest
temporal
blessing
in
the
World
.
It
was
the
passion
,
not
the
virtue
,
of
that
excellent
Prophet
Elijah
,
that
desired
to
dye
,
because
he
thought
himself
only
left
of
the
true
worshippers
of
God
;
1
Kings
19.4
.
We
are
all
placed
in
this
World
by
Almighty
God
,
and
a
talent
of
life
is
delivered
to
us
,
and
we
are
commanded
to
improve
it
;
a
task
is
set
every
one
of
us
in
this
life
by
the
great
Master
of
the
Family
of
Heaven
and
Earth
,
and
we
are
required
with
patience
,
and
obedience
,
and
faithfulness
to
perform
our
task
,
and
not
to
be
weary
of
our
work
,
nor
wish
our
day
at
an
end
before
its
time
.
When
our
Lord
calls
us
,
it
is
our
duty
with
courage
and
chearfulness
to
obey
His
call
;
but
until
He
calls
,
it
is
our
duty
,
with
patience
and
contentedness
,
to
perform
our
task
to
be
doing
of
our
work
.
And
indeed
in
this
life
our
Lord
hath
delivered
us
several
tasks
of
great
importance
to
do
;
as
namely
,
1.
To
improve
our
graces
and
virtues
,
our
Knowledge
and
Faith
,
and
those
works
of
piety
and
goodness
that
he
requires
:
the
better
and
closer
we
follow
that
business
here
,
the
greater
will
be
our
reward
and
improvement
of
glory
hereafter
:
And
therefore
as
we
must
,
with
all
readiness
,
give
over
our
work
when
our
Master
calls
us
;
so
we
must
,
with
all
diligence
and
perseverance
,
continue
our
employment
out
till
he
calls
us
,
and
with
all
thankfulness
unto
God
entertain
and
rejoyce
in
that
portion
of
life
he
lends
us
,
because
we
have
thereby
an
opportunity
of
doing
our
Master
the
more
service
,
and
of
improving
the
degrees
of
our
own
glory
and
happiness
.
2.
And
besides
the
former
,
he
hath
also
set
us
another
task
,
namely
,
to
serve
our
Generation
;
to
give
an
example
of
virtue
and
goodness
;
to
encourage
others
in
the
ways
of
virtue
and
goodness
;
to
provide
for
our
Families
and
Relations
;
to
do
all
good
offices
of
Justice
,
Righteousness
,
Liberality
,
Charity
to
others
;
cheerfully
and
industriously
to
follow
our
Callings
and
Employments
;
and
infinite
more
as
well
Natural
,
Civil
,
Moral
employments
,
which
though
of
a
lower
importance
in
respect
of
our selves
,
yet
are
of
greater
use
and
moment
in
respect
of
others
,
and
are
as
well
as
the
former
required
of
us
,
and
part
of
the
task
that
our
great
Lord
requires
of
us
,
and
for
the
sake
of
which
he
also
bestows
many
Talents
upon
us
to
be
thus
improved
in
this
life
,
and
for
which
we
must
also
at
the
end
of
our
day
give
our
Lord
an
account
;
and
therefore
for
the
sake
of
this
also
we
are
to
be
thankful
for
our
life
,
and
not
be
desirous
to
leave
our
post
,
our
station
,
our
business
,
our
life
till
our
Lord
call
us
to
Himself
in
the
ordinary
way
of
His
Providence
,
for
He
is
the
only
Lord
of
our
lives
,
and
we
are
not
the
Lords
of
our
own
lives
.
2.
A
second
Caution
is
this
,
That
as
the
business
,
and
employments
,
and
concerns
of
our
life
must
not
estrange
us
from
the
thoughts
of
death
,
so
again
we
must
be
careful
that
the
overmuch
thought
of
death
do
not
so
much
possess
our
thoughts
as
to
make
us
forget
the
concerns
of
our
life
,
nor
neglect
the
businesses
which
that
portion
of
time
is
allowed
us
for
:
As
,
the
business
of
fitting
our
Souls
for
Heaven
,
the
businesses
of
our
callings
,
relations
,
places
stations
:
Nay
the
comfortable
,
thankful
sober
enjoyments
of
those
honest
lawful
comforts
of
our
life
that
God
lends
us
,
so
as
it
be
done
with
great
sobriety
,
moderation
as
in
the
presence
of
God
,
and
with
much
thankfulness
to
Him
;
for
this
is
part
of
that
very
duty
we
owe
to
God
for
those
very
external
comforts
and
blessings
we
enjoy
.
Deut.
28.47
.
A
wise
and
due
consideration
of
our
latter
ends
is
neither
to
render
us
a
sad
,
melancholy
,
disconsolate
people
,
nor
to
render
us
unfit
for
the
businesses
and
offices
of
our
life
,
but
to
render
us
more
watchful
,
vigilant
,
industrious
,
soberly
cheerful
and
thankful
to
that
God
that
hath
been
pleased
thus
to
make
our
lives
serviceable
to
Him
,
comfortable
to
us
,
profitable
to
others
,
and
after
all
this
to
take
away
the
bitterness
and
sting
of
death
through
Jesus
Christ
our
Lord
.
OF
WISDOM
AND
The
Fear
of
GOD
,
That
that
is
True
WISDOM
.
JOB
XXVIII
.
28.
And
to
man
he
said
,
Behold
,
the
fear
of
the
Lord
that
is
wisdom
,
and
to
depart
from
evil
is
understanding
.
THe
great
preheminence
that
Man
hath
over
Beasts
is
his
Reason
,
and
the
great
preheminence
that
one
man
hath
over
another
is
Wisdom
;
though
all
men
have
ordinarily
the
priviledge
of
Reason
,
yet
all
men
have
not
the
habit
of
Wisdom
.
The
greatest
commendation
that
we
can
ordinarily
give
a
man
is
that
he
is
a
wise
man
,
and
the
greatest
reproach
that
can
be
to
a
man
,
and
that
which
is
worst
resented
is
to
be
called
or
esteemed
a
fool
;
and
yet
as
much
as
the
reputation
of
wisdom
is
valued
and
the
reputation
of
folly
is
resented
,
the
generality
of
mankind
are
in
truth
very
fools
and
make
it
the
great
part
of
their
business
to
be
so
,
and
many
that
pretend
to
see●
after
wisdom
do
either
mistake
the
thing
or
mistake
the
way
to
attain
;
commonl●
those
that
are
the
greatest
pretenders
〈◊〉
wisdom
and
the
search
after
it
,
place
it
i●
some
little
narrow
concern
,
but
place
i●
not
in
its
true
latitude
commensurate
to
th●
nature
of
mankind
:
And
hence
it
is
tha●
one
esteems
it
the
only
wisdom
to
be
〈◊〉
wise
Politician
or
Statesman
,
another
t●
be
a
wise
and
knowing
Naturalist
,
anothe●
to
be
a
wise
acquirer
of
Wealth
,
and
th●
like
;
and
all
these
are
wisdoms
in
their
kind
and
the
World
perchance
would
be
much
better
than
it
is
,
if
these
kind
of
wisdom
were
more
in
fashion
than
they
are
:
bu●
yet
these
are
but
partial
wisdoms
,
the
wisdom
that
is
most
worth
the
seeking
and
finding
is
that
which
renders
a
man
a
Wise
Man
.
This
excellent
man
Job
after
a
diligen●
search
(
in
the
speech
of
this
Chapter
)
after
Wisdom
,
what
it
is
,
where
to
be
found
doth
at
length
make
these
two
Conclusions
;
viz.
1.
That
the
true
root
of
wisdom
,
and
that
therefore
best
knew
where
it
was
to
be
found
and
how
to
be
attained
,
is
certainly
none
other
but
A
mighty
God
,
vers.
23.
God
understandeth
the
way
thereof
and
knoweth
the
place
thereof
;
and
2.
As
he
alone
best
knew
it
,
so
he
best
knew
how
to
prescribe
unto
mankind
the
means
and
method
to
attain
it
.
To
man
he
said
,
to
fear
God
that
is
wisdom
;
that
is
,
it
is
the
proper
and
adequate
wisdom
sutable
to
humane
nature
,
and
to
the
condition
of
mankind
:
and
we
need
not
doubt
but
it
(
is
)
so
,
because
he
,
that
best
knew
what
was
the
best
rule
of
wisdom
,
prescribed
it
to
man
,
his
best
of
visible
creatures
,
whom
we
have
just
reason
to
believe
he
would
not
deceive
with
a
false
or
desicient
rule
of
wisdom
;
since
as
wisdom
is
the
beauty
and
glory
of
man
,
so
wisdom
in
man
sets
forth
the
glory
,
and
excellency
,
and
goodness
of
God
.
And
consonant
to
this
David
a
wise
King
,
and
Solomon
the
wisest
of
men
,
affirm
the
same
truth
,
Psal.
111
10.
The
fear
of
the
Lord
is
the
beginning
of
wisdom
,
a
good
understanding
have
they
that
do
his
commandments
.
Prov.
1.7
.
The
fear
of
the
Lord
is
the
beginning
of
knowledge
,
but
fools
despise
wisdom
and
instruction
:
and
9.10
.
The
fear
of
the
Lord
is
the
beginning
of
wisdom
,
and
the
knowledge
of
the
holy
is
understanding
.
And
when
the
wise
man
had
run
all
his
long
travel
of
Experiments
to
attain
that
which
might
be
that
good
for
the
children
of
men
,
in
the
end
of
his
tedious
chace
and
pursuit
,
he
closeth
up
all
with
this
very
same
conclusion
,
Eccles.
12.13
.
Let
us
hear
the
conclusion
of
the
whole
matter
,
Fear
God
and
keep
his
Commandments
,
for
this
is
the
whole
duty
of
man
;
and
he
gives
a
short
,
but
effectual
Reason
of
it
,
For
God
shall
bring
every
work
into
judgment
,
with
every
secret
thing
,
whether
it
be
good
,
or
whether
it
be
evil
.
And
hence
it
is
that
this
wise
man
,
who
had
the
greatest
measure
of
wisdom
of
any
meer
man
since
the
creation
of
Adam
;
that
had
as
great
experience
and
knowledge
of
all
things
and
persons
;
that
made
it
his
business
to
search
and
to
enquire
,
not
only
into
wisdom
,
but
into
madness
and
folly
;
that
had
the
greatest
opportunity
of
wealth
and
power
to
make
the
exactest
enquiry
therein
:
This
wise
,
and
inquisitive
,
and
experienced
man
,
in
all
his
Writings
,
stiles
the
man
fearing
God
and
obeying
him
,
the
only
wise
man
;
and
the
person
that
neglects
this
duty
,
the
only
fool
and
mad
man
.
And
yet
it
is
strange
to
see
how
little
this
is
thought
of
or
believed
in
the
World
:
Nay
,
for
the
most
part
he
is
thought
the
wisest
man
who
hath
the
least
of
this
principle
of
Wisdom
appearing
in
him
;
that
shakes
off
the
fear
of
God
,
or
the
sense
of
his
presence
,
or
the
obedience
to
his
will
,
and
the
discipline
of
Conscience
;
and
by
craft
,
or
subtilty
,
or
power
,
or
oppression
,
or
by
whatsoever
method
may
be
most
conducible
,
pursues
his
ends
of
profit
,
or
power
,
or
pleasure
,
or
what
else
his
own
vain
thoughts
and
the
mistaken
estimate
of
the
generality
of
men
render
desirable
in
this
World
:
And
on
the
other
side
,
he
that
governs
himself
,
his
life
,
his
thoughts
,
words
,
actions
,
ends
,
and
purposes
,
with
the
fear
of
Almighty
God
,
with
sense
and
awe
of
his
presence
,
according
to
his
word
,
that
drives
at
a
nobler
end
than
ordinarily
the
World
thinks
of
,
namely
,
peace
with
Almighty
God
,
and
with
his
own
Heart
and
Conscience
,
the
hope
and
expectation
of
Eternity
,
such
a
man
is
counted
a
shallow
,
empty
,
inconsiderate
,
foolish
man
,
one
that
carries
no
stroke
in
the
World
,
a
man
laden
with
a
melancholy
delusion
,
setting
a
great
rate
upon
a
World
he
sees
not
,
and
neglecting
the
opportunities
of
the
World
he
sees
.
But
upon
a
sound
and
true
Examination
of
this
business
,
we
shall
find
that
the
man
that
feareth
God
is
the
wisest
man
,
and
he
that
upon
that
account
departs
from
evil
is
the
man
of
greatest
understanding
.
I
shall
shew
therefore
these
two
things
;
1.
What
it
is
to
fear
God
;
2.
That
this
fear
of
God
is
most
demonstratively
the
best
Wisdom
of
mankind
,
and
makes
a
man
truly
and
really
a
wise
man
.
1.
Touching
the
first
of
these
,
Fear
is
an
affection
of
the
Soul
that
is
as
much
diversified
as
any
one
affection
whatsoever
;
which
diversification
of
this
affection
ariseth
from
the
diversification
of
those
objects
by
which
this
affection
is
moved
.
I
shall
mention
these
four
:
-
1.
Fear
of
Despondency
or
Desperation
,
which
ariseth
from
the
fear
of
some
great
and
important
danger
that
is
unavoidable
,
or
at
least
so
apprehended
;
and
this
is
not
the
Fear
that
is
here
commended
to
mankind
.
-
2.
Fear
of
Terrour
or
Affrightment
,
which
is
upon
the
sense
of
some
great
important
danger
,
that
though
possibly
it
may
be
avoided
,
yet
it
carries
with
it
a
great
probability
and
immediate
impendency
,
as
the
fear
of
Mariners
in
a
storm
,
or
a
fear
that
befalls
a
man
in
some
time
or
place
of
great
confusion
or
visible
calamity
.
And
this
kind
of
fear
of
Almighty
God
is
sometimes
effectual
and
useful
to
bring
men
to
Repentance
after
some
great
displeasure
of
Almighty
God
by
Sin
or
Apostacy
;
but
this
is
not
that
fear
that
is
here
,
at
least
primarily
and
principally
,
meant
,
but
those
two
that
follow
.
-
3.
A
Fear
of
Reverence
or
Awfulness
;
and
this
fear
is
raised
principally
upon
the
sense
of
some
object
full
of
glory
,
majesty
,
greatness
,
though
possibly
there
is
no
cause
of
expecting
any
hurt
from
the
person
or
thing
thus
feared
:
Thus
a
Subject
bears
a
reverential
fear
to
his
Prince
,
from
the
sense
of
his
majesty
and
grandeur
;
and
thus
much
more
the
majesty
and
greatness
of
Almighty
God
excites
reverence
and
awfulness
,
though
there
were
no
other
ingredient
into
that
fear
.
Jer.
5.21
.
Will
ye
not
fear
me
saith
the
Lord
,
will
ye
not
tremble
at
my
presence
,
&c.
Jer.
10.7
.
who
would
not
fear
thee
,
O
King
of
Nations
!
-
4.
A
Fear
of
Caution
or
Watchfulness
.
This
is
that
which
the
Wise
man
commends
,
Prov.
28.14
.
Blessed
is
the
man
that
feareth
always
:
And
this
fear
of
Caution
is
a
due
care
and
vigilancy
not
to
displease
that
person
from
whom
we
enjoy
or
hope
for
good
;
the
fear
of
a
Benefactor
,
or
of
that
person
from
whom
we
may
,
upon
some
just
cause
or
demerit
,
expect
an
evil
,
as
the
fear
of
a
just
and
righteous
Judge
.
And
these
two
latter
kinds
of
fear
,
namely
the
fear
of
Reverence
,
and
the
fear
of
Caution
,
are
those
that
are
the
principal
ingredients
constituting
this
fear
of
God
that
these
excellent
men
commend
to
us
as
true
Wisdom
.
Now
this
fear
of
God
ariseth
from
those
right
and
true
apprehensions
concerning
Almighty
God
,
that
do
with
a
kind
of
connaturality
and
suitableness
excite
both
these
two
kinds
of
Fear
;
and
those
seem
to
be
principally
these
three
:
-
1.
A
true
and
deep
sense
of
the
Being
of
God
,
namely
,
That
there
is
a
most
excellent
and
perfect
Being
,
which
we
call
God
,
the
only
true
God
,
the
Maker
of
all
things
:
But
this
is
not
enough
to
constitute
this
Fear
,
for
Epicurus
and
Lucian
did
believe
that
there
was
a
God
,
yet
were
without
the
fear
of
him
.
-
2.
A
true
and
deep
sense
,
knowledge
,
and
consideration
of
the
Attributes
of
God
.
And
although
all
the
attributes
of
God
are
but
so
many
expressions
and
declarations
of
his
perfection
and
excellency
,
and
therefore
all
contribute
to
advance
and
improve
this
fear
,
especially
of
Reverence
,
yet
there
be
some
attributes
,
that
seem
in
a
more
special
manner
to
excite
and
raise
this
affection
of
fear
,
as
well
the
fear
of
reverence
,
as
that
of
caution
and
vigilancy
;
as
namely
,
1.
The
Majesty
and
Glory
of
God
,
at
which
the
very
Angels
of
Heaven
,
that
are
confirmed
in
an
unchangeable
estate
of
happiness
,
carry
an
inward
,
and
express
an
outward
reverence
.
2.
But
Majesty
and
Glory
without
Power
is
not
perfect
,
therefore
the
sense
and
knowledge
of
the
almighty
Power
of
God
is
a
great
object
of
our
fear
:
He
doth
whatsoever
he
pleaseth
,
all
things
had
their
being
from
him
,
and
have
their
dependance
on
him
.
3.
The
deep
knowledge
of
the
Goodness
of
God
,
and
that
Goodness
not
only
Immanent
in
himself
,
but
Emanent
and
Communicative
:
and
from
this
diffusive
and
communicative
Goodness
of
God
all
things
had
their
actual
being
,
and
from
him
they
do
enjoy
it
.
And
both
these
Goodnesses
of
God
,
the
Immanent
and
Emanent
Goodnesses
are
the
noblest
exciter
of
the
noblest
fear
,
a
fear
springing
from
Love
,
and
that
love
fixing
upon
the
Immanent
goodness
of
God
which
is
altogether
lovely
and
perfect
,
and
also
upon
the
Emanent
and
Communicative
goodness
of
God
,
as
he
is
our
Benefactor
;
and
wherever
there
is
this
love
,
there
is
this
fear
both
of
Reverence
and
Caution
.
We
cannot
choose
but
honour
and
reverence
,
and
be
careful
to
observe
and
please
whatsoever
we
thus
love
;
the
intrinsick
nature
of
that
which
we
love
for
its
own
worth
and
perfection
binds
us
by
a
kind
of
natural
bond
or
result
to
reverence
and
honour
,
and
the
extrinsick
emanation
of
that
goodness
unto
us
binds
us
to
reverence
and
esteem
,
and
honour
it
as
our
Benefactor
by
a
double
bond
,
viz.
first
,
of
Gratitude
or
Benevolence
to
him
that
communicates
this
good
;
secondly
,
by
a
bond
of
Prudence
and
self-preservation
not
to
disoblige
him
from
whom
we
have
our
good
and
upon
whom
we
have
our
dependance
,
lest
a
disobligation
should
occasion
his
substraction
or
abatement
of
that
good
from
us
.
Wheresoever
there
is
dependance
,
as
there
must
be
naturally
love
to
that
upon
which
is
our
dependance
,
so
there
must
be
necessarily
a
fear
both
of
Reverence
and
Caution
,
even
upon
principles
of
self-love
,
if
there
were
nothing
else
to
command
it
.
4.
A
deep
sense
,
knowledge
and
consideration
of
the
Divine
Omniscience
.
If
there
were
all
the
other
motives
of
fear
imaginable
,
yet
if
this
were
wanting
,
the
fear
of
God
would
be
in
a
great
measure
abated
;
for
what
availeth
reverence
or
caution
,
if
he
to
whom
it
is
intended
do
not
know
it
?
and
what
damage
can
be
sustained
by
a
neglect
or
omission
of
that
fear
,
if
God
Almighty
now
it
not
?
The
want
of
this
Consi●eration
hath
made
even
those
Atheists
that
●et
acknowledged
a
God
,
such
were
Epi●rus
,
Diagoras
,
Lucretius
,
Lucian
and
others
●mong
the
Philosophers
;
and
such
was
Eli●has
his
oppressor
,
Job
22.13
.
How
doth
God
now
?
and
can
he
judge
through
the
thick
cloud
?
●r
David's
fool
,
Psal.
94.7
.
The
Lord
shall
●ot
see
,
neither
shall
the
God
of
Jacob
regard
.
But
the
All-knowing
God
searcheth
the
very
thoughts
,
and
knows
the
Heart
and
●ll
the
actions
of
our
lives
;
Not
a
word
in
●ur
tongue
but
he
heareth
it
,
and
knows
our
thoughts
a
far
off
.
5.
A
deep
sense
of
the
Holiness
and
Purity
of
God
,
which
must
needs
cause
in
him
an
averseness
unto
and
abhorrence
of
whatsoever
is
sinful
or
impure
.
Lastly
,
the
sense
of
the
Justice
of
God
,
not
only
an
inherent
Justice
which
is
the
rectitude
of
his
nature
,
but
a
transient
or
distributive
Justice
,
that
will
most
certainly
distribute
rewards
to
obedience
,
observance
,
and
the
fear
of
his
Name
,
but
punishments
to
the
disobedient
and
those
that
have
no
fear
of
him
before
their
Eyes
.
The
deep
consideration
and
sense
of
these
attributes
of
the
Divine
perfection
must
needs
excite
both
the
fear
of
Reverence
,
and
the
fear
of
Caution
,
or
fear
of
offending
either
by
commission
of
what
may
displease
God
,
of
omitting
of
what
is
pleasing
to
him
.
-
3.
But
although
this
knowledge
of
Almighty
God
and
his
Attributes
may
just
excite
a
fear
both
of
Reverence
and
Caution
,
yet
without
the
knowledge
of
some
thing
else
that
fear
will
be
extravagant
and
disorderly
,
and
sometimes
begets
Superstition
or
strange
exorbitancy
in
this
fear
or
in
the
expressions
of
it
,
and
a
want
regularity
of
duty
or
obedience
;
if
a
ma●
know
that
Almighty
God
is
just
,
and
will
reward
obedience
and
punish
disobedience
yet
if
he
knows
not
what
he
will
have
done
or
omitted
,
he
will
indeed
fear
to
displease
him
,
but
he
will
not
know
how
to
please
,
or
to
obey
him
:
therefore
besides
the
former
there
must
(
be
)
a
Knowledge
of
the
Will
or
Law
of
God
in
things
to
be
done
or
omitted
.
This
Law
of
God
hath
a
double
Inscription
,
1.
In
Nature
,
and
that
is
again
twofold
;
first
,
the
natural
rudiments
of
Morality
and
Piety
written
in
the
Heart
:
secondly
,
such
as
are
deducible
by
the
exercise
of
Natural
reason
and
light
;
for
even
from
the
notion
of
God
there
do
result
certain
consequences
of
Natural
Piety
and
Religion
,
as
that
he
is
to
be
prayed
unto
,
to
be
praised
,
that
he
is
to
be
imitated
as
far
forth
as
is
possible
by
us
;
therefore
as
he
is
holy
,
beneficent
,
good
,
●erciful
,
so
must
we
be
.
2.
But
we
have
more
excellent
Transcript
of
the
Divine
Will
,
namely
the
Holy
Scriptures
,
which
therefore
a
man
that
fears
God
will
study
and
observe
and
practise
,
as
being
the
best
●ule
how
to
obey
him
.
And
the
very
fear
of
God
arising
upon
the
sense
of
his
Being
and
Attributes
will
make
that
man
very
●ollicitous
to
know
the
will
of
God
,
and
●ow
he
will
be
worshipped
and
served
,
and
what
he
would
have
to
be
done
or
not
●o
be
done
.
And
therefore
since
the
glorious
God
hath
so
far
condescended
,
as
by
his
Providence
to
send
us
a
Transcript
of
his
Mind
and
Will
and
Law
,
he
will
be
very
thankful
for
it
,
very
studious
of
it
,
much
delighted
in
it
,
very
curious
to
observe
it
,
because
it
is
the
Rule
and
direction
how
he
may
obey
and
consequently
please
that
great
God
whom
he
fears
;
this
Word
he
believes
and
prizes
as
his
great
Charter
,
and
in
this
Word
he
finds
much
to
excite
and
regulate
and
direct
his
fear
of
God
:
he
sees
Examples
of
the
Divine
Justice
against
the
Offenders
of
his
Law
,
of
the
Divine
Bounty
in
rewarding
the
obedience
to
it
;
Threatnings
on
one
Hand
,
Promises
on
the
other
;
greater
manifestations
of
the
Divine
Goodness
in
the
Redemption
of
mankind
by
Christ
Jesus
,
and
therefore
greater
ob●●gations
as
well
to
fear
as
to
love
such
Benefactor
.
And
thus
far
of
the
kinds
of
the
fear
of
God
,
and
of
the
causes
or
objects
exciting
it
:
Now
let
us
see
how
it
doth
appear
th●
this
fearing
man
is
the
wise
man
,
and
how
the
Fear
of
God
discovers
it self
to
be
the
true
and
best
and
only
Wisdom
;
which
wi●●
appear
in
these
particular
Consideration
following
.
1.
Many
Learned
men
considering
that
great
similitude
and
image
of
ratiocination
in
some
Brutes
especially
,
have
therefore
declined
to
define
a
Man
by
his
Reason
,
because
of
that
analogical
ratiocination
which
they
find
in
brutes
,
but
define
a
man
by
his
Religion
,
Homo
est
animal
religiosum
;
because
in
this
they
find
no
communication
or
similitude
of
natures
or
operations
between
men
and
brute
beasts
:
for
man
i●
the
only
visible
creature
that
expresseth
any
inclination
to
Religion
or
the
sense
of
a
Deity
,
or
any
exercise
of
it
.
I
do
not
stand
to
justifie
this
Opinion
in
all
particulars
,
only
those
things
are
most
certain
;
1.
That
only
the
Humane
nature
seems
to
have
any
sense
or
impression
of
any
regulary
Religion
upon
it
:
2.
That
the
sense
of
a
Deity
and
Religion
resulting
from
it
,
is
the
great
ennobling
,
and
advance
,
and
perfection
of
the
Humane
nature
:
3.
That
take
away
the
fear
of
God
,
all
sense
and
use
of
Religion
falls
to
the
ground
.
So
that
the
Fear
of
God
is
the
great
foundation
of
Religion
,
and
consequently
the
great
ennobling
and
advance
of
Humane
nature
,
that
seems
almost
as
great
a
prelation
of
a
man
truly
religious
above
an
irreligious
man
,
as
to
operations
and
use
,
as
there
is
between
an
irreligious
man
and
a
brute
.
As
Religion
advanceth
,
so
Irreligion
embaseth
the
Humane
nature
.
2.
Justice
is
of
two
kinds
;
Distributive
,
which
is
the
justice
of
a
Magistrate
or
Judge
distributing
rewards
and
punishments
,
favour
and
displeasure
,
and
due
retribution
to
every
man
according
to
the
merits
of
his
cause
.
2.
Commutative
,
which
is
in
all
Civil
contracts
and
dealings
between
persons
;
as
dealing
honestly
,
keeping
promises
,
and
using
plainness
,
sincerity
,
and
truth
,
in
all
a
man
sayeth
,
or
doeth
:
and
both
these
kinds
of
Justice
are
effects
of
excellent
Wisdom
;
without
these
States
,
and
Societies
,
and
persons
fall
into
disorder
,
confusion
,
and
dissolution
:
and
therefore
those
very
men
that
have
not
this
justice
and
righteousness
,
yet
honour
and
value
those
that
have
it
,
and
use
it
.
And
the
fear
of
Almighty
God
is
that
which
begetteth
and
improveth
both
these
kinds
of
Justice
.
Hence
it
was
that
Moses
,
in
his
choice
of
Judges
,
directs
that
they
should
be
men
fearing
God
and
hating
covetousness
.
Jehosaphat
,
in
his
Charge
to
his
Judges
,
thought
this
the
best
expedient
to
contain
them
within
the
bounds
of
Justice
,
to
put
them
in
remembrance
before
whom
,
and
for
whom
,
they
are
to
judge
.
And
the
very
Heathens
themselves
were
some
of
them
used
to
set
an
empty
Chair
in
the
place
of
Judicature
,
as
an
Emblem
of
the
presence
of
God
,
the
invisible
,
and
yet
all-seeing
God
,
as
present
in
the
Courts
of
Justice
,
observing
all
the
Judges
do
;
and
this
they
esteemed
an
excellent
means
to
keep
Judges
to
their
duty
,
by
representing
to
them
the
glorious
God
beholding
them
.
And
as
thus
in
distributive
Justice
,
the
fear
of
God
is
a
great
means
to
keep
and
improve
it
;
so
in
commutative
Justice
,
the
fear
of
God
gives
a
secret
,
and
powerful
Law
to
a
man
to
keep
and
observe
it
.
And
hence
it
is
that
Joseph
could
give
no
greater
assurance
to
his
Brethren
,
of
his
just
dealing
with
them
than
this
,
Gen.
42.18
.
This
do
,
for
I
fear
God
;
and
on
the
other
side
Abraham
could
have
no
greater
cause
of
suspition
of
ill
and
unjust
dealing
from
the
People
with
whom
he
conversed
,
●han
this
,
that
they
wanted
the
fear
of
God
,
Gen.
20.11
.
Because
I
thought
the
fear
of
God
was
not
in
this
place
,
&c.
The
sense
of
the
Greatness
;
and
Majesty
,
and
Power
,
and
Justice
;
and
all-seeing
Presence
and
Command
of
Almighty
God
lays
a
greater
obligation
and
engagement
upon
a
Heart
fearing
God
to
deal
justly
and
honestly
,
than
all
the
terrours
of
Death
it self
can
do
.
And
if
any
one
say
,
How
came
it
to
pass
that
the
Heathen
that
knew
not
,
and
therefore
feared
not
the
true
God
,
were
yet
great
assertors
,
maintainers
and
practisers
of
all
Civil
Justice
and
Righteousness
between
man
and
man
?
I
say
,
though
they
knew
not
the
true
God
,
they
knew
there
was
a
God
,
whom
(
though
ignorantly
)
they
feared
:
And
this
imperfect
and
broken
fear
of
God
was
the
true
cause
of
that
Justice
and
Righteousness
that
was
sincerely
,
and
not
for
ostentation
,
practised
among
them
;
and
though
they
mistook
the
true
God
,
yet
in
this
they
were
not
mistaken
that
there
was
a
God
;
and
this
truth
had
that
great
prevalence
upon
them
to
do
justly
:
And
if
that
imperfect
fear
of
God
in
them
did
so
much
prevail
as
to
make
them
so
just
,
how
much
more
must
the
true
knowledge
and
the
fear
of
the
true
God
prevail
to
advance
Righteousness
and
Justice
in
them
that
have
that
fear
of
God
in
their
Hearts
?
3.
It
is
a
great
part
of
Wisdom
that
concerns
a
person
in
the
exercise
of
the
Duties
of
his
Relations
,
and
indeed
it
is
a
great
part
of
Justice
and
Righteousness
.
Now
th●
fear
of
Almighty
God
hath
these
two
great
advantages
therein
.
First
,
the
will
of
God
instructs
exactly
all
relations
in
their
Duties
of
these
reciprocal
relations
;
and
this
will
of
God
is
revealed
in
his
Word
,
which
contains
excellent
Precepts
of
all
kinds
,
suitable
to
every
several
relation
.
Secondly
,
the
fear
of
God
sets
these
Directions
close
upon
the
Heart
,
and
is
a
severe
and
constant
obligation
to
observe
them
:
And
so
this
fear
of
God
doth
effectually
fit
,
habituate
,
guide
,
and
oblige
a
man
to
the
Duties
of
his
several
relations
:
it
makes
a
good
Magistrate
,
a
good
Subject
;
a
good
Husband
,
a
good
Wife
;
a
good
Father
,
a
good
Child
;
a
good
Master
,
a
good
Servant
;
in
all
those
several
kinds
of
goodness
that
are
peculiar
and
proper
to
the
several
relations
wherein
a
man
stands
.
4.
Sincerity
,
Uprightness
,
Integrity
and
Honesty
are
certainly
true
and
real
Wisdom
.
Let
any
man
observe
it
while
he
will
,
an
hypocrite
,
or
dissembler
,
or
double-hearted
man
,
though
he
may
shuffle
it
out
for
a
while
,
yet
at
the
long
run
,
he
is
discovered
,
and
disappointed
,
and
betrays
very
much
folly
at
the
latter
end
;
when
a
plain
,
sincere
,
honest
man
holds
it
out
to
the
very
last
;
so
that
the
Proverb
is
most
true
;
that
Honesty
is
the
best
Policy
.
Now
the
great
Priviledge
of
the
fear
of
God
is
,
that
it
makes
the
Heart
sincere
and
upright
,
and
that
will
certainly
make
words
and
actions
so
:
For
he
is
under
the
sense
of
the
inspection
and
animadversion
of
that
God
that
searches
the
Heart
,
and
therefore
he
dares
not
lye
;
nor
dissemble
,
not
flatter
,
not
prevaricate
,
because
he
knows
the
pure
,
all-seeing
,
righteous
God
,
that
loves
truth
and
integrity
,
and
hates
lying
and
dissimulation
,
beholds
and
sees
and
observes
him
,
and
knows
his
thoughts
,
words
and
actions
.
It
is
true
,
that
vain-glory
,
and
ostentation
,
and
reputation
,
and
designs
,
and
ends
may
many
times
render
the
outward
actions
specious
and
fair
,
when
the
Heart
runs
quite
another
way
,
and
accordingly
would
frame
the
actions
,
if
those
ends
and
designs
and
vain-glory
and
ostentation
were
not
in
the
way
;
but
the
fear
of
God
begins
with
the
Heart
,
and
puri●●fies
and
rectifies
it
;
and
from
the
Heart
thus
rectified
grows
a
conformity
in
the
life
,
the
words
,
the
actions
.
5.
The
great
Occasion
and
Reason
of
the
Folly
of
mankind
are
,
1.
The
unruliness
and
want
of
government
of
the
sensual
appetite
on
Lusts
:
hence
grows
intemperance
and
excess
in
eating
and
drinking
,
unlawful
and
exorbitant
lusts
;
and
these
exhaust
the
Estate
,
waste
and
consume
the
Health
,
embase
and
impoverish
the
Mind
,
destroy
the
Reputation
,
and
render
men
unfit
for
Industry
and
Business
.
2.
The
exorbitancy
,
and
unruliness
,
and
irregularity
of
the
Passions
;
as
excessive
love
of
things
that
are
either
not
lovely
,
or
not
deserving
so
much
love
;
excess
of
anger
,
which
oftentimes
degenerate
into
malice
and
revenge
;
excess
of
joy
in
light
,
trivial
,
inconsiderable
matters
;
excess
of
fear
,
where
either
no
cause
of
fear
,
or
not
cause
of
so
much
fear
is
:
And
these
exorbitances
of
Passions
betray
the
succours
of
Reason
,
break
out
into
very
foolish
,
vain
,
imprudent
actions
,
and
fill
the
World
with
much
of
that
folly
and
disorder
that
is
every
where
observable
.
3.
These
diseases
and
distempers
of
the
Mind
,
as
pride
,
vain-glory
,
ambition
of
honour
and
place
,
and
power
,
insolency
,
arrogancy
,
envy
,
covetousness
and
the
like
,
these
I
say
are
so
many
Sicknesses
and
Cankers
and
rotten
Ulcers
in
the
Mind
;
and
as
they
,
like
the
Furies
that
were
let
loose
out
of
Pandora's
Box
,
do
raise
most
of
those
storms
and
tempests
that
are
abroad
in
the
World
,
so
they
disease
and
disorder
and
beset
the
Mind
wherein
they
are
,
and
make
their
lives
a
torment
to
themselves
,
and
put
them
upon
very
foolish
,
vain
and
frentique
actions
and
deportments
,
and
render
men
perfect
fools
,
mad
men
,
and
without
understanding
;
and
their
folly
is
so
much
the
greater
and
the
more
uncurable
,
that
like
some
kind
of
frentique
men
they
think
very
goodly
of
themselves
,
think
themselves
passing
wise
men
,
and
applaud
themselves
;
though
it
is
most
apparent
to
any
indifferent
by-stander
,
that
there
are
not
a
sort
of
vainer
foolish
persons
under
Heaven
.
Now
as
we
are
truly
told
that
the
first
degree
and
step
of
wisdom
is
to
put
off
folly
,
—
Sapientia
prima
est
,
Stultitia
caruisse
—
so
it
is
the
method
of
the
fear
of
God
,
the
beginning
of
all
true
wisdom
,
to
disburthen
a
man
of
these
originals
and
foundations
of
folly
:
It
gives
a
law
to
the
Sensitive
appetite
,
brings
it
in
subjection
,
keeps
it
within
the
limits
and
bounds
of
Reason
,
and
of
those
instructions
and
directions
that
the
wise
God
hath
prescribed
;
it
keeps
it
under
discipline
and
rule
:
It
directs
the
Passions
to
their
proper
objects
,
and
keeps
them
within
their
due
measures
,
and
with
in
the
due
lines
and
limits
of
moderation
,
and
as
becomes
a
man
that
lives
in
the
sight
and
observation
of
the
God
of
glory
,
majesty
,
and
holiness
:
It
cures
those
diseases
and
distempers
of
the
Mind
by
the
presence
of
this
great
preservative
and
cathartick
,
the
Fear
of
God
.
If
Pride
or
Vain-glory
begins
to
bud
in
the
Soul
,
he
considers
that
the
God
he
fears
resists
the
proud
:
this
fear
puts
a
man
in
remembrance
of
the
glorious
Majesty
of
the
most
glorious
God
;
and
what
is
a
poor
Worm
,
that
he
should
be
proud
or
vain-glorious
in
the
presence
and
sight
of
that
mighty
God
?
If
Ambition
or
Covetousness
begin
to
appear
,
this
fear
of
God
presently
remembers
a
man
that
the
mighty
God
hath
prohibited
them
,
that
he
hath
presented
unto
us
things
of
greater
moment
for
our
desires
than
worldly
wealth
,
or
honour
;
that
we
are
all
of
his
houshold
,
and
must
content
our selves
with
that
portion
he
allots
us
,
without
pressing
beyond
the
measure
of
sobriety
or
dependence
upon
or
submission
unto
him
:
If
Revenge
stir
in
our
Hearts
,
this
fear
of
God
checks
it
,
tells
a
man
that
he
usurps
God's
prerogative
,
who
hath
reserved
vengeance
●o
himself
as
part
of
his
own
Sovereignty
:
●f
that
vermin
Envy
begins
to
live
and
crawl
in
our
Hearts
,
this
fear
of
God
crusheth
●t
by
remembring
us
that
the
Mighty
God
prohibits
it
,
that
he
is
the
Sovereign
Lord
and
dispenser
of
all
things
:
if
he
hath
given
me
little
,
I
ought
to
be
contented
;
if
he
hath
given
another
more
,
yet
why
should
my
Eye
be
evil
because
his
Eye
is
good
?
Thus
the
fear
of
the
Lord
walks
through
the
Soul
,
and
pulls
up
those
weeds
and
roots
of
bitterness
and
folly
that
infect
,
disquiet
,
disorder
,
and
befool
it
.
6.
Another
great
cause
of
folly
in
the
World
is
Inadvertence
,
Inconsiderateness
,
Precipitancy
,
and
over-hastiness
in
speeches
or
actions
.
If
men
had
but
the
patience
many
times
to
pause
but
so
long
in
actions
and
speeches
of
moment
as
might
serve
to
repeat
but
the
Creed
or
Lord's
Prayer
,
many
follies
in
the
World
would
be
avoided
that
do
very
much
mischief
both
to
the
parties
themselves
and
others
:
And
therefore
inadvertence
and
precipitancy
in
things
of
great
moment
,
and
that
require
much
deliberation
,
must
needs
be
a
very
great
folly
,
because
the
consequence
of
miscarriage
in
them
is
of
greater
moment
.
Now
the
fear
of
the
Lord
of
Heaven
and
Earth
,
being
actually
present
upon
the
Soul
,
and
exerting
it self
,
is
the
greatest
motive
and
obligation
in
the
World
to
consideration
and
attention
touching
things
to
be
done
or
said
.
When
a
man
is
to
do
any
thing
or
speak
in
the
presence
of
a
great
earthly
Prince
,
the
very
awe
and
fear
of
that
Prince
will
give
any
man
very
much
consideration
touching
what
he
saith
or
doth
;
especially
to
see
that
it
be
conformable
to
those
Laws
and
Edicts
that
this
Prince
hath
made
.
Now
the
great
God
of
Heaven
and
Earth
hath
,
in
his
Holy
Word
,
given
us
Laws
and
Rules
touching
our
words
and
actions
;
and
what
we
are
to
say
or
do
is
to
be
said
and
done
in
no
less
a
presence
than
the
presence
of
the
ever-glorious
God
,
who
strictly
eyes
and
observes
every
man
in
the
World
,
with
the
very
same
advertence
as
if
there
were
nothing
else
for
him
to
observe
:
And
certainly
there
cannot
be
imagined
a
greater
engagement
to
advertence
,
and
attention
,
and
consideration
than
this
:
And
therefore
if
the
action
or
speech
be
of
any
moment
,
a
man
that
fears
God
will
consider
,
1.
Is
this
lawful
to
be
done
or
not
?
if
it
be
not
,
how
shall
I
do
this
great
evil
and
sin
against
God
?
2.
But
if
it
be
lawful
,
yet
is
it
fit
,
is
it
convenient
,
is
it
seasonable
?
if
not
,
then
I
will
not
do
it
,
for
it
becomes
not
that
Presence
before
whom
I
live
.
3.
Again
,
●f
the
thing
be
lawful
and
fit
,
yet
I
will
●onsider
how
it
is
to
be
done
,
what
are
the
most
suitable
circumstances
to
the
honour
and
good
pleasure
of
that
great
God
before
whom
I
stand
.
And
this
advertence
and
consideration
doth
not
only
qualifie
my
actions
and
words
with
wisdom
and
prudence
in
contemplation
of
the
duty
I
owe
to
God
,
but
it
gives
an
excellent
opportunity
very
many
times
,
by
giving
pause
and
deliberation
in
reference
to
my
duty
to
God
,
to
discover
many
humane
ingredients
of
wisdom
and
prudence
requisite
to
the
choice
of
actions
and
words
,
and
the
manner
of
doing
them
:
So
that
besides
that
greater
advantage
of
consideration
and
advertence
,
in
relation
to
Almighty
God
,
it
doth
superadd
this
advantage
also
for
opportunity
thereby
of
humane
prudential
considerations
,
which
otherwise
by
haste
and
precipitance
in
actions
or
words
would
be
lost
;
and
it
habituates
the
mind
to
a
temper
of
caution
,
and
advertence
,
and
consideration
in
matters
as
well
of
smaller
as
of
greater
moment
,
and
so
make
a
wise
,
attentive
,
and
considerate
man
.
7.
It
mightily
advanceth
and
improveth
the
worth
and
excellency
of
most
Humane
actions
in
the
World
,
and
makes
them
a
nobler
kind
of
thing
than
otherwise
without
it
they
would
be
.
Take
a
man
that
is
employed
as
a
Statesman
or
Politician
,
though
he
have
much
wisdom
and
prudence
,
in
commonly
degenerates
into
craft
and
cunning
and
pitiful
shuffling
,
without
the
fear
of
God
:
but
mingle
the
fear
of
Almighty
God
with
that
kind
of
wisdom
,
it
renders
it
noble
,
and
generous
,
and
staid
,
and
honest
,
and
stable
.
Again
,
take
a
man
that
is
much
acquainted
with
the
subtiler
kind
of
Learning
,
as
Philosophy
;
for
instance
,
without
the
fear
of
God
upon
his
Heart
,
it
will
carry
him
over
to
pride
,
arrogance
,
self-conceit
,
curiosity
,
presumption
:
but
mingle
it
with
the
fear
of
God
,
it
will
ennoble
that
knowledge
,
carry
it
up
to
the
honour
and
glory
of
that
God
that
is
the
Author
of
Nature
,
to
the
admiration
of
his
Power
,
Wisdom
,
and
Goodness
;
it
will
keep
him
humble
,
modest
,
sober
,
and
yet
rather
with
an
advance
than
detriment
to
his
knowledge
.
Take
a
man
industrious
in
his
Calling
,
without
the
fear
of
God
with
it
,
he
becomes
a
drudge
to
worldly
ends
,
vexed
when
disappointed
,
overjoyed
in
success
:
mingle
but
the
fear
of
God
with
it
,
it
will
not
abate
his
industry
,
but
sweeten
it
;
if
he
prosper
,
he
is
thankful
to
God
that
gives
him
power
to
get
wealth
;
if
he
miscarry
,
he
is
patient
under
the
will
and
dispensation
of
the
God
he
fears
;
it
turns
the
very
employment
of
his
Calling
into
a
kind
of
religious
duty
and
exercise
of
his
Religion
without
damage
or
detriment
to
it
.
8.
The
fear
of
God
is
certainly
the
greatest
wisdom
,
because
it
renders
the
mind
full
of
tranquility
and
evenness
in
all
states
and
conditions
:
for
he
looks
up
to
the
great
Lord
of
the
Heavens
and
Earth
,
considers
what
he
commands
and
requires
,
remembers
that
●e
observes
and
eyes
all
men
;
knows
that
his
Providence
governs
all
things
,
and
this
keeps
him
still
even
and
square
without
any
considerable
alteration
,
whatever
his
condition
is
.
Is
he
rich
,
prosperous
,
great
?
yet
he
continues
safe
,
because
he
continues
humble
,
watchful
,
advertent
lest
he
should
be
deceived
and
transported
;
and
he
is
careful
to
be
the
more
thankful
,
and
the
more
watchful
,
because
the
command
of
his
God
,
and
the
nature
of
his
condition
requires
it
:
is
he
poor
,
neglected
,
unsuccessful
?
yet
he
remains
still
patient
,
humble
,
contented
,
thankful
,
dependent
upon
the
God
he
fears
.
And
surely
every
man
must
needs
agree
,
that
such
a
man
is
a
wiser
man
,
than
he
who
is
ever
changed
and
transported
with
his
condition
;
that
if
he
be
rich
or
powerful
,
there
is
nothing
more
vain
,
proud
,
insolent
than
he
;
and
again
let
his
condition
become
poor
,
lo●
despised
,
there
is
nothing
under
Heav●
more
despondent
,
dispirited
,
heartless
,
d●
contented
and
tortured
than
such
a
ma●
and
all
for
the
want
of
the
fear
of
Almigh●
God
,
which
being
once
put
into
the
Hea●
like
the
Tree
put
by
Moses
into
the
Water
cures
the
disorder
and
uneasiness
of
〈◊〉
conditions
.
9.
In
as
much
as
the
true
fear
of
God
always
mingled
with
the
knowledge
of
th●
Will
of
God
,
and
that
Will
is
contain●
most
fully
in
his
written
Word
,
it
mu●●
needs
be
that
a
man
that
truly
fears
th●
Lord
must
be
instructed
in
the
word
of
God
and
the
Precepts
thereof
must
needs
b●
deeply
digested
into
his
mind
.
Now
a●
this
Word
is
the
Word
of
the
ever-wi●
God
,
and
therefore
certainly
must
be
fu●
of
most
wise
Directions
:
So
let
any
ma●●
but
impartially
and
deeply
consider
th●●
Precepts
contained
in
the
word
of
God
,
h●●
shall
assuredly
find
the
best
directions
in
th●●
in
the
world
for
all
kind
of
moral
and
divine
Wisom
:
And
I
do
confidently
say
that
in
all
other
Books
of
Morality
there
a●●
not
so
sound
,
deep
,
certain
,
evident
Instructions
of
Wisdom
(
yet
most
strictly
joyned
with
Innocence
and
Goodness
)
as
there
are
in
this
one
Book
,
as
would
be
easily
demonstrable
even
to
a
reasonable
judge●ent
;
but
this
is
too
large
a
Theme
for
●●is
place
.
10.
But
besides
all
this
,
there
is
yet
a
●cret
,
but
a
most
certain
truth
that
highly
.
●proveth
that
wisdom
,
which
the
fear
of
●●e
Lord
bringeth
,
and
that
is
this
,
That
●●ose
that
truly
fear
God
have
a
secret
●●idance
from
a
higher
wisdom
than
what
〈◊〉
barely
humane
;
namely
,
by
the
Spirit
of
Truth
and
Wisdom
,
that
doth
really
and
truly
●ut
secretly
prevent
and
direct
them
.
And
〈◊〉
no
man
think
that
this
is
a
piece
of
●●anaticism
.
Any
man
that
sincerely
and
●●uly
fears
Almighty
God
,
relies
upon
him
,
●●alls
upon
him
for
his
guidance
and
dire●●ction
,
hath
it
as
really
as
the
Son
hath
●he
counsel
and
direction
of
his
Father
:
●nd
though
the
voice
be
not
audible
,
nor
●he
direction
always
perceptible
to
sense
,
●et
it
is
equally
as
real
as
if
a
man
heard
●he
voice
saying
,
This
is
the
way
,
walk
in
it
:
And
this
secret
direction
of
Almighty
God
●●s
principally
seen
in
matters
relating
to
the
good
of
the
Soul
;
but
it
may
be
also
found
●●n
the
great
and
momentous
concerns
of
this
ise
,
which
a
good
man
,
that
fears
God
and
●egs
his
direction
,
shall
very
often
if
not
at
all
times
find
.
2.
Besides
this
direction
,
a
good
man
,
fearing
God
,
shall
find
His
Blessing
upon
him
.
It
is
true
that
the
portion
〈◊〉
men
fearing
God
is
not
in
this
life
,
ofte●
times
he
meets
with
crosses
,
afflictions
and
troubles
in
it
,
his
portion
is
of
a
high●●
and
more
excellent
state
and
condition
that
this
life
;
yet
a
man
that
fears
God
hat●
also
his
blessing
in
this
life
,
oven
in
●●lation
to
his
very
temporal
condition
:
for
either
his
honest
and
just
intentions
an●
endeavours
are
blessed
with
success
an●
comfort
,
or
if
they
be
not
,
yet
even
hi●
crosses
and
disappointments
are
turned
into
a
blessing
;
for
they
make
him
more
humble
and
less
esteeming
this
present
World
,
and
setting
his
Heart
upon
a
better
:
For
it
is
an
everlasting
truth
,
11.
But
yet
further
;
certainly
it
is
one
of
the
greatest
evidences
of
Wisdom
to
provide
for
the
future
,
and
to
provide
for
those
things
for
the
future
,
that
are
of
greatest
moment
,
importance
and
use
.
Upon
this
account
the
Wise
man
,
Prov.
30.
25.
admires
the
wisdom
of
the
Ant
,
that
little
creature
,
that
yet
provides
his
meat
in
the
Summer
:
and
we
esteem
it
the
folly
of
Children
and
Prodigals
in
this
,
that
they
have
no
prospect
for
the
future
how
they
shall
subsist
hereafter
.
Now
the
wisdom
of
a
man
that
feareth
God
discovereth
it
●elf
in
this
,
that
it
provides
and
lays
up
a
good
and
safe
store
for
the
future
,
and
that
●n
respect
of
these
three
kinds
of
futurities
;
〈◊〉
.
For
the
future
part
of
his
life
:
2.
For
the
future
evil
days
:
3.
For
the
future
life
that
is
to
take
place
after
this
present
short
uncertain
and
transitory
life
.
1.
In
respect
of
the
future
time
of
his
life
.
It
is
true
,
our
lives
in
this
world
are
but
short
at
best
,
and
together
with
that
shortness
,
they
are
very
uncertain
.
But
yet
the
man
fearing
God
makes
a
due
and
safe
provision
for
that
future
portion
of
his
life
,
how
short
or
how
long
soever
it
be
.
I.
By
a
constant
walking
in
the
fear
of
God
he
transmits
unto
the
future
part
of
his
life
a
quiet
,
serene
,
and
fair
Conscience
,
and
avoids
those
evil
fruits
and
consequences
which
a
sinful
life
produceth
,
even
in
the
after
time
of
a
man's
life
.
The
bruises
and
hurts
we
receive
in
youth
are
many
times
more
painful
in
age
,
than
when
we
first
received
them
.
Our
lives
are
like
the
Husbandman's
seed-time
;
if
we
sow
evil
seeds
in
the
time
of
our
yourh
,
it
may
be
they
may
lye
five
,
ten
or
more
years
before
they
come
up
to
a
full
crop
,
and
possibly
then
we
taste
the
fruit
of
these
evil
ways
in
an
unquiet
mind
or
conscience
,
or
some
other
sowre
effects
of
that
evil
seed
.
All
this
inconvenience
a
man
fearing
God
prevents
and
instead
thereof
reaps
a
pleasing
and
comfortable
fruit
of
his
walk
in
the
fear
of
God
,
namely
,
a
quiet
Conscience
and
an
even
,
setled
,
peaceable
Soul
.
2.
But
besides
this
,
by
this
means
he
keeps
his
Interest
in
and
Peace
with
Almighty
God
,
and
makes
sure
of
the
best
Friend
in
the
world
for
the
after
time
of
his
life
,
to
whom
he
is
sure
to
have
access
at
all
times
and
upon
all
occasions
with
comfort
and
acceptance
;
for
it
is
an
infallible
truth
,
That
God
Almighty
never
forsakes
any
that
forsake
not
him
first
.
The
Second
futurity
is
the
future
Evil
day
which
will
most
certainly
overtake
every
man
,
either
the
day
of
feeble
and
decrepit
age
,
or
the
day
of
sickness
,
or
the
day
of
death
;
and
against
all
those
the
true
fear
of
God
makes
a
safe
and
excellent
provision
:
so
that
although
he
may
not
avoid
them
,
he
may
have
a
comfortable
passage
through
them
;
and
in
the
midst
of
all
these
black
clouds
,
the
witness
of
a
good
conscience
fearing
God
,
and
the
evidence
of
the
divine
favour
will
shine
into
the
Soul
like
a
bright
Sun
with
comfort
,
when
a
man
shall
be
able
with
Hezekiah
,
Isa.
38.3
.
to
appeal
to
Almighty
God
,
Remember
now
O
Lord
I
beseech
thee
,
how
I
have
walked
before
thee
in
truth
and
in
uprightness
of
heart
,
and
●ave
done
that
which
was
good
in
thy
sight
:
this
will
be
a
cordial
under
the
faintness
of
old
age
,
a
relief
under
the
pains
of
sickness
,
and
cure
of
the
fear
of
death
it self
,
which
to
such
a
Soul
will
be
only
a
gate
and
passage
to
a
life
that
will
be
free
from
all
pains
and
infirmities
,
a
life
of
glory
and
immortality
.
3.
The
third
futurity
is
the
Life
and
State
after
Death
.
Most
certain
it
is
that
such
a
state
there
will
be
,
and
that
it
is
but
of
two
kinds
,
a
state
of
everlasting
happiness
,
or
a
state
of
everlasting
mi●●ry
;
and
that
all
men
in
the
World
do
most
certainly
belong
to
one
of
these
two
states
or
conditions
:
and
as
it
is
most
just
and
equal
,
so
it
is
most
true
,
that
they
that
truly
fear
God
,
and
obey
him
through
Jesus
Christ
,
shall
be
partakers
of
that
everlasting
state
of
blessedness
and
immortal
happiness
:
And
on
the
other
side
,
they
that
reject
the
the
fear
of
God
,
contemn
and
disobey
his
will
,
shall
,
without
true
repentance
,
be
subject
to
a
state
of
everlasting
misery
.
Now
herein
the
truest
and
the
greatest
●isdom
of
a
man
appears
,
that
he
duly
provides
against
the
latter
,
and
to
obtain
the
former
;
all
other
wisdom
of
men
,
either
to
get
humane
Learning
,
Wealth
,
Honour
,
Power
,
all
wisdom
of
Statesmen
and
Politicians
,
in
comparison
of
this
wisdom
,
is
but
vain
and
trivial
.
And
this
is
the
wisdom
that
the
fear
of
God
teacheth
and
bringeth
with
it
into
the
Soul
;
1.
It
provides
against
the
greatest
of
evils
,
the
everlasting
state
of
misery
and
infelicity
and
eternal
death
:
2.
It
provides
for
and
attains
an
everlasting
estate
of
blessedness
and
happiness
,
of
rest
and
peace
,
of
glory
and
immortality
,
and
eternal
life
;
a
state
of
that
happiness
and
glory
that
exceeds
expression
and
apprehension
,
for
Eye
hath
not
seen
,
nor
car
heard
,
neither
hath
it
entred
into
the
heart
of
man
the
things
that
God
hath
laid
up
for
them
that
love
him
,
1
Cor.
2.
and
they
only
truly
love
God
,
that
truly
fear
him
;
Mal.
3.13
.
And
they
(
namely
,
that
fear
God
)
shall
be
mine
,
saith
the
Lord
,
in
that
day
when
I
make
up
my
jewels
.
And
now
for
the
Conclusion
of
this
whole
matter
,
let
us
now
make
a
short
Comparison
between
the
persons
that
fear
not
God
,
and
those
that
truly
fear
him
;
and
then
let
any
man
judge
who
is
the
fool
,
and
who
is
the
wise
man
.
A
man
hath
but
a
very
short
uncertain
time
in
this
life
,
which
,
in
comparison
of
eternity
,
is
less
than
a
moment
.
The
great
God
of
Heaven
in
his
Word
assures
(
us
)
that
there
is
an
estate
of
Immortality
after
this
life
,
and
that
that
immortal
estate
is
but
of
two
kinds
,
an
estate
of
never-dying
misery
,
or
an
estate
of
endless
glory
;
and
tells
them
,
If
you
fear
me
,
and
obey
those
easie
Commands
,
that
are
contained
in
the
Book
of
the
Holy
Scriptures
,
which
I
have
given
you
,
you
shall
infallibly
attain
everlasting
life
and
happiness
,
and
,
even
in
this
present
life
,
shall
have
the
influence
and
presence
of
my
favour
to
support
,
to
direct
and
bless
you
:
On
the
other
side
,
if
ye
refuse
my
fear
,
and
reject
my
commands
,
and
prefer
the
unlawful
and
vain
delusions
of
this
present
life
,
before
the
obedience
of
my
will
,
and
persist
impenitently
in
it
,
your
portion
shall
be
everlasting
misery
.
And
now
everlasting
life
and
everlasting
death
being
set
before
the
children
of
men
,
there
are
a
sort
of
men
,
that
rather
choose
to
disobey
the
command
of
God
,
reject
his
fear
,
and
all
this
,
that
they
may
enjoy
the
pleasures
of
Sin
for
a
season
,
those
pleasures
that
are
fading
and
dying
,
that
leave
behind
them
a
sting
,
that
renders
their
very
enjoyment
bitter
,
and
that
make
even
that
very
little
life
they
enjoy
,
but
a
life
of
discomfort
and
unhappiness
in
spight
of
all
their
pleasures
,
or
be
they
as
sincere
as
their
own
hearts
can
promise
them
,
yet
they
are
but
for
a
season
,
a
season
that
in
its
longest
period
is
but
short
,
but
is
uncertain
also
,
a
little
inconsiderable
accident
,
the
breath
of
a
vain
...
an
ill
air
,
a
little
ill
digested
portion
of
that
excess
wherein
they
delight
,
may
put
a
period
to
all
those
pleasures
,
and
to
that
life
,
in
a
year
,
in
a
week
,
in
a
day
,
in
an
hour
,
in
an
unthought
of
moment
,
before
a
man
hath
opportunity
to
consider
,
to
bethink
himself
,
or
to
repent
;
and
then
the
door
of
life
and
happiness
is
shut
.
Again
,
there
are
a
sort
of
men
that
consider
this
great
Proposal
,
and
choose
the
Fear
of
Almighty
God
,
and
with
it
Eternal
Life
,
and
are
content
to
deny
themselves
in
things
unlawful
,
to
obey
Almighty
God
,
to
keep
his
favour
,
to
walk
humbly
with
him
,
to
accept
of
the
tender
of
Life
and
Salvation
,
upon
the
terms
propounded
by
Almighty
God
:
And
in
the
practice
of
this
Fear
they
enjoy
His
favour
,
and
presence
,
and
love
;
and
after
this
life
spent
,
whether
it
be
long
or
short
,
and
whether
their
death
be
lingring
or
sudden
,
are
sure
the
next
moment
after
death
to
enjoy
an
immortal
life
of
glory
and
happiness
.
Judge
then
which
of
these
is
the
truly
Wise
man
,
whether
this
be
not
a
Truth
beyond
dispute
:
The
Fear
of
God
that
〈◊〉
〈◊〉
,
and
to
depart
from
evil
is
Under●ana●●
.
OF
AFFLICTIONS
,
THE
Best
Preparation
for
them
,
and
Improvement
of
them
,
and
of
our
Delivery
out
of
them
.
JOB
V.
6
,
7.
Although
affliction
cometh
not
forth
of
the
dust
,
neither
doth
trouble
spring
out
of
the
ground
:
Yet
man
is
born
unto
trouble
,
as
the
sparks
fly
upward
.
JOB's
Friends
,
though
in
the
particular
Case
of
Job
,
they
were
mistaken
,
yet
they
were
certainly
very
wise
,
godly
,
and
observing
men
;
and
many
of
their
Sentences
were
full
of
excellent
and
useful
Truths
,
and
particularly
this
Speech
of
Eliphaz
,
which
importeth
these
two
useful
Propositions
.
1.
That
the
general
state
of
man
in
this
world
is
a
state
of
Trouble
and
Affiiction
;
and
it
is
so
common
to
him
,
so
incident
to
all
degrees
and
conditions
of
mankind
,
that
it
seems
almost
as
universal
,
as
that
natural
propension
in
the
sparks
to
fly
upward
:
No
person
of
whatsoever
age
,
sex
,
condition
,
degree
,
quality
,
profession
,
but
hath
a
part
in
this
common
state
of
mankind
;
and
although
some
seem
to
have
a
greater
portion
of
it
than
others
,
some
seem
to
have
greater
and
longer
vicissitudes
and
intermissions
and
allays
thereof
than
others
,
yet
none
are
totally
exempt
from
it
:
yea
it
is
rare
to
find
any
man
,
that
hath
had
the
ordinary
extent
of
the
age
of
man
,
but
his
troubles
,
crosses
,
calamities
,
afflictions
have
overweighed
and
exceeded
the
measure
of
his
comforts
and
contentments
in
this
life
.
2.
That
yet
those
Afflictions
and
Troubles
do
neither
grow
up
by
a
certain
,
regular
and
constant
course
of
Nature
,
as
Plants
and
Vegetables
do
,
out
of
the
ground
,
neither
are
they
meerly
accidental
and
casual
;
but
they
are
sent
,
disposed
,
directed
,
and
managed
by
the
conduct
and
guidance
of
the
most
wise
Providence
of
Almighty
God
:
and
this
he
proveth
in
the
sequel
of
this
Chapter
.
And
as
in
all
things
in
Nature
the
most
wise
God
doth
nothing
at
random
,
or
at
a
venture
,
so
in
this
part
of
his
providential
dispensation
towards
mankind
,
he
doth
exercise
the
same
,
with
excellent
wisdom
,
and
for
excellent
Ends
;
even
for
the
very
good
and
advantage
of
mankind
in
general
,
and
particularly
of
those
very
persons
that
seem
most
to
suffer
and
be
afflicted
by
them
:
sometimes
to
punish
,
sometimes
to
correct
,
sometimes
to
prevent
,
sometimes
to
heal
,
sometimes
to
prepare
,
sometimes
to
humble
,
always
to
instruct
,
and
teach
,
and
better
the
children
of
men
.
And
indeed
,
if
there
were
no
other
end
but
these
that
follow
,
this
seeming
sharp
Providence
of
Almighty
God
would
be
highly
justified
:
namely
,
first
,
to
keep
men
humble
and
disciplinable
.
Man
is
a
proud
vain
creature
;
and
were
that
humor
constantly
fed
with
prosperity
and
success
,
it
would
strangely
puft
up
this
vain
humor
:
Afflictions
and
troubles
are
the
excellent
and
necessary
correctives
of
it
,
and
prick
this
swelling
impostumation
of
pride
and
haughtiness
,
which
would
otherwise
render
men
intollerable
in
themselves
and
one
to
another
.
Secondly
,
to
bring
mankind
to
recognize
Almighty
God
,
to
seek
unto
him
,
to
depend
upon
him
:
This
is
the
most
natural
and
specifical
effect
of
Afflictions
,
Hos.
5.15
.
In
their
afflictions
they
will
seek
me
early
;
Jo●ah
1.
the
rough
and
stubborn
Mariners
,
in
a
storm
,
will
cry
every
one
to
his
God
.
Thirdly
,
to
tutor
and
discipline
the
children
of
men
in
this
great
L●sson
,
That
their
Happiness
lyes
not
in
this
World
,
but
in
a
better
;
and
by
this
means
,
even
by
the
crosses
and
vexations
and
troubles
of
this
World
,
and
by
these
plain
and
feasible
documents
to
carry
mankind
up
to
the
end
of
their
beings
.
God
knows
those
few
and
little
comforts
of
this
life
,
notwithstanding
all
the
troubles
and
crosses
with
which
they
are
interlarded
,
are
apt
to
keep
the
hearts
,
even
of
good
men
,
in
too
great
love
of
this
World
.
What
would
become
of
us
,
if
our
whole
lives
here
should
be
altogether
prosperous
and
contenting
,
without
the
intermixture
of
crosses
and
afflictions
?
But
of
these
things
more
hereafter
.
Now
since
the
state
of
mankind
in
this
World
is
for
the
most
part
thus
cloudy
and
stormy
,
and
that
ordinarily
we
can
expect
it
to
be
no
otherwise
,
there
are
these
Considerations
which
become
every
wise
and
good
mind
to
acquaint
himself
with
.
-
1.
What
Preparation
is
fittest
to
be
made
by
every
man
before
they
come
.
-
2.
How
they
are
to
be
received
and
entertained
and
improved
,
when
they
come
,
and
while
they
are
incumbent
.
-
3.
What
is
the
best
and
safest
temper
of
mind
when
any
of
them
are
removed
.
Touching
the
first
of
these
,
namely
,
Preparation
before
they
come
;
and
the
best
preparatives
seem
to
be
these
:
1.
A
right
and
sound
conviction
and
consideration
of
this
most
certain
experimental
truth
,
namely
,
That
no
man
whatsoever
,
how
good
,
just
,
pious
,
wise
soever
can
by
any
means
expect
to
be
exempt
from
them
,
but
must
be
more
or
less
subject
to
Affliction
,
of
one
kind
or
other
,
at
one
time
or
another
,
in
one
measure
or
another
;
for
man
is
certainly
born
to
trouble
,
as
the
sparks
sly
upward
:
And
this
certain
truth
will
be
evident
,
if
we
consider
the
several
kinds
of
affliction
that
are
common
to
mankind
;
and
herein
I
shall
forbear
the
Instances
which
concern
our
childhood
and
youth
,
as
such
,
which
yet
notwithstanding
are
subject
to
afflictions
,
that
though
they
seem
not
such
to
men
of
riper
years
,
yet
are
as
real
and
pungent
,
and
deeply
and
sensibly
grievous
to
them
,
as
those
that
seem
of
greater
moment
to
men
of
riper
years
:
But
I
shall
apply
my self
to
those
Instances
which
are
more
evident
,
and
of
which
those
that
have
the
exercise
of
their
reason
may
be
more
capable
.
Afflictions
seem
to
be
of
two
kinds
,
1.
Such
as
are
common
calamities
,
befalling
a
Nation
,
City
,
or
Society
of
men
:
2.
Or
more
personal
,
that
concern
a
man
in
his
particular
.
Touching
the
former
of
these
,
namely
,
common
calamities
,
such
are
Wars
,
Devastations
,
Famines
,
Pestilences
,
spreading
contagious
Epidemical
Diseases
,
great
Conflagrations
,
experience
tells
us
,
and
daily
lets
us
see
that
they
involve
in
their
extent
the
generality
of
men
,
good
and
bad
,
just
and
unjust
,
pious
and
profane
:
And
although
the
gracious
God
is
sometimes
pleased
,
for
ends
best
known
to
himself
,
strangely
to
preserve
and
rescue
as
it
were
,
some
out
of
a
common
calamity
,
yet
it
is
that
which
I
do
not
know
how
any
man
can
promise
himself
,
though
otherwise
never
so
pious
and
just
,
because
I
find
not
that
any
where
under
the
Evangelical
dispensation
God
Almighty
hath
promised
to
any
person
any
such
immunity
;
and
common
experience
shews
us
that
good
and
bad
are
oftentimes
involved
in
the
effects
and
extremities
of
the
same
common
calamity
:
and
indeed
it
would
be
little
less
than
a
Miracle
,
and
somewhat
above
the
ordinary
course
of
the
Almighty's
regiment
of
things
,
to
give
particular
exemption
in
such
cases
.
If
a
man
receive
any
such
blessing
from
God
,
he
is
bound
eminently
to
acknowledge
it
as
a
signal
,
if
not
miraculous
intervention
of
the
divine
mercy
;
but
it
is
not
that
which
a
man
can
reasonably
expect
,
because
,
although
upon
great
and
momentous
occasions
Almighty
God
is
pleased
not
only
to
give
out
Miracles
,
but
even
to
promise
them
also
,
as
in
the
justifying
of
the
truth
of
the
Gospel
,
in
the
first
publication
thereof
,
yet
it
is
not
equal
for
any
particular
person
to
suppose
,
that
for
the
preservation
of
a
particular
interest
or
concernment
,
God
Almighty
should
be
as
it
were
engaged
to
put
forth
a
Miracle
,
or
little
less
than
a
Miracle
;
and
the
Reasons
hereof
are
:
1.
Because
under
the
Evangelical
dispensation
,
the
rewards
of
goodness
,
piety
,
and
obedience
are
of
another
kind
,
and
of
a
greater
moment
,
namely
,
Eternal
happiness
,
and
not
exemption
from
temporal
calamities
;
if
Almighty
God
grant
such
an
exemption
,
it
is
of
bounty
and
abundance
,
not
of
promise
.
It
is
true
,
under
the
Old
Covenant
with
the
people
of
Israel
,
their
Promises
were
in
a
great
measure
of
temporal
benefits
,
and
the
Administration
of
that
Church
,
as
it
was
in
a
great
measure
typical
,
so
the
Divine
Administration
over
them
was
very
usually
miraculous
,
both
in
their
blessings
,
preservations
and
exemptions
:
And
there
was
special
reason
for
it
;
for
they
were
to
be
a
monument
to
all
Mankind
,
and
also
to
future
Ages
,
of
a
special
and
signal
Divine
Regiment
;
and
consequently
the
obedient
might
upon
the
account
of
the
Divine
Promise
expect
blessings
and
deliverances
,
even
in
publick
calamities
that
might
befall
the
People
in
general
:
But
we
have
no
warrant
to
carry
over
those
promises
of
Temporal
benefits
and
exemptions
to
the
obedience
under
the
Gospel
,
which
as
it
is
founded
upon
another
Covenant
,
so
is
it
furnished
with
better
Promises
.
2.
Because
the
best
of
men
in
this
life
,
have
sins
and
failings
enow
,
to
justifie
the
Justice
of
Almighty
God
,
in
exposing
them
to
temporal
calamities
;
and
yet
his
mercy
,
goodness
and
bounty
(
is
)
abundantly
magnified
in
reserving
a
reward
in
Heaven
far
beyond
the
merit
of
their
best
obedience
and
dutifulness
:
So
that
though
they
are
exposed
to
temporal
calamities
,
Almighty
God
still
remains
not
only
a
true
and
faithful
,
but
a
liberal
and
bountiful
Lord
unto
them
in
their
everlasting
rewards
.
What
are
light
afflictions
and
but
for
a
moment
in
comparison
to
an
eternal
weight
of
glory
?
And
therefore
,
although
at
the
intercession
of
Abraham
,
the
Lord
was
pleased
to
grant
a
relaxation
of
the
destruction
of
Sodom
,
for
the
sake
of
ten
Righteous
,
it
was
an
act
of
his
bounty
;
and
so
it
was
when
he
delivered
Lot
and
his
Family
:
Yet
he
had
not
been
unjust
if
he
had
swept
them
away
in
that
common
temporal
calamity
,
because
possibly
the
sins
of
Lot
himself
might
have
been
such
,
as
might
have
acquitted
the
justice
of
God
in
so
doing
:
for
the
highest
temporal
calamity
is
not
disproportionate
to
any
one
Sin
:
And
although
he
were
pleased
in
mercy
to
spare
Lot
and
his
two
Daughters
,
yet
neither
was
he
wholly
exempted
from
that
great
calamity
,
for
his
House
,
Goods
and
the
rest
of
his
Family
perished
in
that
terrible
Conflagration
.
And
upon
this
consideration
,
we
have
just
cause
to
blame
two
sorts
of
persons
;
namely
,
1.
The
rash
censure
of
some
inconsiderate
persons
,
that
are
too
ready
to
censure
all
such
as
fall
under
a
common
calamity
,
whether
of
Fire
,
Sword
,
or
Pestilence
;
as
if
so
be
they
were
therefore
greater
sinners
than
those
that
escape
:
the
errour
reproved
by
our
Saviour
in
the
instance
of
the
Galileans
,
1.
Concerning
Personal
Evils
,
they
are
of
several
kinds
;
1.
such
as
befall
the
Body
,
2.
such
as
befall
the
Estate
,
3.
such
as
befall
the
Name
,
4.
such
as
befall
a
man's
Friends
or
Relations
.
Touching
the
first
of
these
Evils
,
namely
,
that
befall
the
Body
,
they
are
of
two
kinds
;
1.
Some
that
are
not
so
Epidemical
or
universal
upon
all
men
;
such
as
are
casualties
or
accidental
hurts
,
diseases
springing
from
the
particular
complexion
or
temperament
of
persons
,
such
as
are
hereditary
diseases
,
diseases
incident
to
certain
ages
,
infectious
diseases
arising
from
contagion
,
putrefaction
,
ill
disposition
of
the
Air
or
Waters
.
2.
Some
diseases
are
incident
unto
every
man
in
the
World
.
If
a
man
lives
to
a
great
old
age
,
his
very
age
is
a
disease
,
and
the
decay
of
natural
heat
and
moisture
doth
in
time
bring
the
oldest
man
to
his
end
;
but
if
he
live
not
to
the
attainment
of
old
age
,
most
certainly
as
he
meets
with
death
in
the
conclusion
,
so
he
meets
with
some
disease
or
other
that
makes
way
for
his
dissolution
.
So
that
upon
the
whole
account
,
though
this
or
that
man
may
not
meet
with
this
or
that
particular
disease
,
casualty
or
distemper
,
that
it
may
be
attaques
another
,
yet
as
sure
as
he
is
mortal
,
so
sure
shall
some
disease
,
distemper
,
casualty
or
weakness
meet
with
him
that
shall
bring
him
to
the
dust
of
death
.
That
person
therefore
that
is
subject
to
the
universal
Edict
and
Law
of
death
,
is
and
must
be
subject
sooner
or
later
to
those
diseases
,
sicknesses
,
casualties
or
weaknesses
that
must
usher
in
his
death
and
dissolution
.
And
although
one
man
may
escape
a
chronical
disease
,
another
an
acute
disease
;
one
man
may
escape
a
Contagion
,
another
a
Consumption
;
one
man
may
escape
this
disease
or
casualty
,
another
that
,
yet
most
certain
it
is
that
every
man
shall
infallibly
meet
with
some
disease
,
distemper
or
casualty
that
shall
be
sufficient
to
dissolve
his
composition
,
and
put
a
period
to
his
life
.
2.
Concerning
afflictions
that
particularly
concern
a
man
in
his
Estate
.
It
is
very
true
that
some
are
more
afflicted
in
this
kind
than
others
.
The
more
wealth
any
man
hath
,
the
more
he
is
obnoxious
to
losses
;
and
the
more
any
man
loves
wealth
,
the
deeper
the
affliction
of
this
nature
wounds
(
him
:
)
And
this
is
generally
true
in
all
worldly
matters
whatsoever
;
the
more
a
man's
heart
is
set
upon
it
,
the
deeper
and
the
more
bitter
the
cross
or
affliction
is
therein
.
But
though
afflictions
in
this
kind
pinch
some
closer
than
others
,
yet
there
are
very
few
that
totally
escape
in
this
kind
.
The
poor
man
reckons
it
his
affliction
that
he
wants
wealth
;
and
the
rich
man
is
not
without
his
affliction
either
in
the
loss
of
it
,
or
the
fear
of
such
losses
;
which
create
as
real
a
trouble
as
the
loss
it self
:
Fire
and
shipwrack
,
envy
and
oppression
,
false
accusations
,
robbers
,
a
prodigal
Heir
.
or
a
false
Friend
,
thousands
of
such
like
avenues
there
are
to
a
rich
man's
Treasure
;
and
either
they
do
actually
attach
it
,
and
then
they
cause
sorrow
;
or
they
do
continually
menace
it
,
and
so
they
cause
fear
.
Nay
sometimes
a
rich
man
hath
as
great
an
affliction
in
his
not
knowing
where
or
how
to
dispose
of
his
Wealth
,
as
he
hath
that
wa●●s
it
.
3.
Touching
affliction
in
the
Name
:
Most
certainly
of
all
things
in
the
World
,
a
good
name
is
most
easily
exposed
to
the
injury
of
any
person
;
a
false
accusation
,
or
false
report
,
an
action
or
word
misinterpreted
.
A
man
hath
no
security
of
his
Wealth
against
invasions
of
other
;
but
he
hath
much
less
security
touching
his
Name
,
because
it
is
in
the
keeping
of
others
,
more
than
of
the
man
himself
;
and
it
is
visible
to
every
man's
experience
,
that
he
that
hath
the
greatest
name
is
most
exposed
to
the
envy
,
and
therefore
to
the
detraction
and
calumnies
of
others
;
and
he
that
values
his
name
and
reputation
most
,
is
easiest
blasted
and
deeper
wounded
,
by
a
calumny
though
really
false
,
than
he
that
hath
little
reputation
,
or
that
esteems
it
lightly
.
4.
Touching
Friends
:
There
are
two
things
that
induce
the
loss
of
friends
:
1.
That
which
seems
casual
,
yet
very
common
,
whereby
either
friends
become
enemies
,
or
at
least
grow
into
neglect
;
which
is
sometimes
done
by
misrepresentations
,
false
reports
,
by
prevalence
of
factions
,
by
differences
in
matters
of
interest
,
by
the
declination
of
a
man's
condition
.
2.
That
which
is
certain
:
Death
takes
away
a
man's
friends
and
relations
from
him
,
or
him
from
them
;
the
more
friends
and
relations
any
man
hath
,
the
more
losses
of
them
or
in
them
(
he
)
shall
necessarily
have
,
upon
this
account
:
because
every
one
of
them
is
subject
to
all
those
casualties
,
that
any
one
of
them
is
subject
to
,
whether
in
estate
,
name
,
body
,
or
(
death
,
)
and
consequently
,
the
more
friends
and
relations
,
the
more
crosses
,
and
calamities
;
for
all
the
crosses
or
losses
that
befall
any
of
my
friends
are
communicated
to
me
,
and
in
a
manner
made
mine
:
and
the
greater
my
number
of
friends
and
relations
are
,
the
more
losses
of
them
and
in
them
I
am
subject
to
;
for
every
one
of
them
is
subject
to
the
same
calamities
with
my self
,
which
become
in
effect
mine
by
participation
.
So
that
the
more
friends
and
relations
I
have
,
and
the
dearer
and
nearer
they
are
,
the
more
crosses
I
have
,
by
participating
theirs
:
and
every
bitter
Arrow
that
wounds
any
of
them
,
glanceth
upon
me
,
and
makes
my
wounds
the
more
by
how
much
the
more
friends
and
relations
I
have
;
and
makes
them
the
deeper
,
by
how
much
the
nearer
or
dearer
those
friends
or
relations
are
to
me
.
It
is
true
,
that
in
a
multitude
of
good
and
dear
friends
and
relations
there
is
a
communication
of
more
comforts
;
but
since
generally
the
Scene
of
every
man's
life
is
fuller
of
crosses
than
comforts
,
the
troubles
and
afflictions
of
my
many
friends
or
relations
out-ballance
and
over-weigh
those
comforts
.
And
these
crosses
and
afflictions
in
body
,
estate
,
name
,
and
friends
,
though
possibly
they
may
not
all
come
together
,
or
in
their
perfection
,
at
one
time
,
upon
any
one
man
;
yet
as
no
man
is
exempt
from
any
of
them
at
any
time
by
any
special
priviledge
,
so
sometimes
they
have
saln
in
together
in
their
perfection
,
even
upon
some
of
the
best
men
that
we
read
of
:
Witness
that
great
and
signal
Example
of
Job
,
who
at
one
time
suffered
the
loss
of
all
his
Children
,
of
all
his
Servants
,
of
all
his
Goods
,
of
his
great
and
honourable
esteem
among
men
,
of
his
health
;
and
beside
,
all
this
lay
under
severe
afflictions
in
his
mind
,
and
under
the
imputation
of
an
Hypocrite
with
his
best
and
judicious
friends
.
Upon
all
this
that
hath
bin
said
,
a
man
may
,
and
upon
evident
reason
and
experience
,
ought
to
conclude
,
That
even
the
m●st
sincere
Piety
and
Integrity
of
Heart
and
Life
cannot
give
any
man
an
exemption
or
pri●●led●e
from
Affi●ctions
of
some
,
or
indeed
of
any
,
kind
.
And
this
Consideration
alone
is
sufficient
,
1.
To
silence
and
quiet
,
that
murmuring
and
unquiet
,
and
proud
distemper
that
often
ariseth
in
the
minds
of
good
men
themselves
;
that
are
ready
to
think
themselves
much
injured
if
they
fall
under
the
calamities
incident
to
mankind
:
whereas
the
just
and
wise
God
never
gave
any
promise
or
priviledge
or
exemption
from
external
calamities
and
troubles
to
those
whom
yet
he
owns
as
his
Children
.
2.
This
consideration
is
sufficient
to
quiet
the
mind
of
persons
thus
afflicted
,
against
that
comm●n
temptation
,
which
is
apt
to
arise
upon
this
●●●asion
,
as
if
they
were
hated
or
sor●aken
of
God
,
because
sorely
afflicted
.
Where
as
most
certainly
the
favour
or
love
of
God
is
not
to
be
measured
simply
by
externals
;
2.
The
second
good
Preparative
against
Affliction
is
a
frequent
practical
supp●sition
,
where
with
we
are
to
entertain
our selves
,
even
in
the
time
of
our
greatest
Prosperity
,
That
the
Case
may
,
and
probably
will
be
altered
with
us
;
and
so
to
cast
our selves
as
it
were
into
the
mold
of
an
afflicted
condition
.
For
instance
,
I
am
now
in
health
;
what
if
I
were
now
to
enter
into
the
valley
of
the
shadow
of
death
,
into
some
acute
,
or
painful
,
or
desperate
disease
;
how
am
I
sitted
with
patience
,
resignation
of
my self
into
the
hand
of
God
,
contempt
of
the
World
;
for
such
an
estate
(
as
)
this
I
must
come
to
sooner
or
later
;
how
shall
I
bear
or
carry
my self
in
it
,
or
under
it
,
were
it
now
upon
me
?
I
have
now
a
plentiful
Estate
,
external
affluence
;
what
if
at
this
moment
,
I
were
bereft
of
all
;
either
by
Fire
or
Depredation
,
how
were
my
mind
fitted
with
humility
and
patience
to
submit
to
a
poor
,
strait
,
wanting
condition
:
I
have
now
a
good
Husband
,
Wife
,
Children
,
many
Friends
that
esteem
me
and
are
faithful
to
to
me
;
what
if
God
should
in
a
moment
deprive
me
of
all
these
?
what
if
my
dearest
Friends
should
become
my
bitterest
Enemies
,
how
should
I
bear
my self
under
these
changes
?
I
have
a
great
Name
and
Esteem
in
the
World
;
what
if
in
a
moment
,
a
black
cloud
of
Infamy
and
Scorn
and
Reproach
were
drawn
of
it
,
and
that
I
should
become
a
scorn
and
reproach
,
with
Job
30.8
.
among
children
of
fools
:
yea
children
of
base
men
viler
than
the
earth
:
how
were
I
fitted
with
humility
and
evenness
of
mind
to
comport
with
such
a
condition
,
till
it
pleaseth
God
by
his
Providence
and
the
manifestation
of
my
Innocence
,
if
he
think
sit
,
to
scatter
this
black
cloud
of
Calumny
and
Reproach
,
or
if
not
,
yet
quietly
under
it
to
enjoy
the
testimony
of
a
good
conscience
and
my
own
integrity
.
These
and
the
like
anticipations
of
troubled
and
afflicted
conditions
,
would
habituate
and
fit
our
minds
to
bear
them
,
furnish
us
with
suitable
tempers
for
them
,
render
them
casie
to
us
when
they
come
,
and
keep
our
Souls
in
a
due
state
of
moderation
and
watchfulness
before
they
come
:
As
the
good
Martyr
Bilney
before
his
martyrdom
,
by
often
putting
his
Finger
into
the
Candle
,
made
the
Flames
which
he
was
after
to
endure
more
familiar
and
tollerable
.
3.
The
third
Preparative
against
Affliction
and
calamitous
seasons
,
is
to
reason
our selves
off
from
over-much
love
and
valuation
of
the
World
,
and
the
best
things
it
affords
.
Philosophy
hath
made
some
short
essay
in
this
business
,
but
the
Doctrine
of
the
Gospel
hath
given
us
far
more
noble
and
effectual
topicks
and
arguments
,
than
any
Philosophy
ever
did
or
can
:
1.
By
giving
us
a
plain
and
clear
estimate
and
valuation
of
this
World
and
all
that
seems
most
valuable
in
it
;
but
this
is
not
all
,
but
2.
by
shewing
us
plainly
and
clearly
a
more
valuable
,
certain
and
durable
estate
after
death
,
and
a
way
of
attaining
(
it
)
with
much
more
ease
and
contentation
,
than
we
can
attain
the
most
splendid
temporals
of
this
World
.
Certain
it
is
that
the
weight
and
and
stress
of
afflictions
and
crosses
lyes
not
so
much
in
the
things
themselves
which
we
suffer
in
them
or
by
them
,
as
in
that
overvaluation
that
we
put
upon
those
conveniences
which
afflictions
or
crosses
deprive
us
of
.
When
news
was
brought
to
that
noble
Roman
of
the
death
of
his
Son
,
it
was
a
great
pitch
of
patience
that
even
that
Moral
consideration
wrought
in
him
,
Novi
me
genuisse
mortalem
;
though
perchance
,
it
was
not
without
a
mixture
of
Stoical
vain-glory
.
We
set
too
great
a
value
upon
our
health
,
our
wealth
,
our
reputation
;
and
that
makes
〈◊〉
unable
to
bear
,
with
that
evenness
and
contentedness
of
mind
,
the
loss
of
them
,
by
sickness
,
poverty
,
reproach
.
We
set
too
great
a
rate
upon
our
temporal
life
here
,
because
we
set
too
great
a
rate
upon
this
World
,
to
the
enjoyment
whereof
this
life
here
is
accommodated
and
proportioned
;
and
that
makes
us
fear
death
,
not
only
as
the
ruine
of
our
nature
,
but
as
that
which
puts
a
period
to
all
our
comforts
:
Whereas
had
we
but
Faith
enough
to
believe
the
Evangelical
truths
touching
our
future
happiness
,
it
would
make
us
not
desire
death
,
because
we
might
in
the
time
of
this
life
secure
unto
our selves
that
great
and
one
thing
necessary
;
and
it
would
make
us
not
to
fear
death
,
because
we
see
a
greater
fruition
to
be
enjoyed
after
it
,
than
all
the
glory
of
this
present
World
can
yield
.
4.
The
next
Preparative
against
Afflictions
is
to
keep
Piety
,
Innocence
,
and
a
Good
Conscience
before
it
comes
.
As
Sin
is
the
sting
of
death
,
so
it
is
the
sting
of
affliction
;
and
that
which
indeed
gives
the
greatest
bitterness
and
strength
unto
affliction
:
and
the
reason
is
this
,
because
it
weakens
and
disables
that
part
in
man
,
which
must
bear
and
support
it
.
This
is
that
which
the
Wise
man
observes
,
Proc.
18.14
.
The
spirit
of
a
man
will
sustain
his
infirmities
,
but
a
wounded
spirit
who
can
bear
?
which
is
no
more
than
this
;
It
is
the
mind
and
spirit
of
man
rightly
principled
,
that
doth
bear
and
carry
a
man
through
those
difficulties
and
afflictions
and
infirmities
,
under
which
he
is
;
but
if
that
spirit
or
mind
which
should
carry
and
bear
those
evils
,
be
hurt
or
wounded
,
or
faint
or
infirm
,
what
is
there
left
in
a
man
to
bear
that
which
indeed
(
should
be
)
our
support
?
Innocence
and
a
Good
Conscience
keeps
the
mind
and
spirit
of
a
man
in
courage
and
considence
:
and
indeed
it
hath
an
influence
and
suffrage
and
attestation
and
support
from
the
God
of
Heaven
,
to
whom
a
good
conscience
can
with
an
humble
confidence
appeal
as
Hezekiah
did
under
a
great
affliction
,
Isa.
38.
and
this
access
to
Almighty
God
doth
give
new
supplies
,
succours
and
strength
to
the
Soul
to
bear
it
up
under
very
great
and
pressing
afflictions
.
But
on
the
other
side
,
Sin
doth
disable
the
Soul
to
bear
affliction
till
it
be
throughly
repented
of
;
1.
Because
it
doth
in
a
great
measure
,
emasculate
and
weaken
the
spirit
of
a
man
,
makes
it
poor
,
cowardly
and
unable
to
bear
it self
up
under
the
pressure
of
afflictions
.
2.
It
doth
in
a
great
measure
obstruct
the
intercourse
between
God
and
the
Soul
,
and
that
influence
that
might
and
would
otherwise
be
derived
to
the
spirit
or
mind
of
a
man
by
the
God
of
the
spirits
of
all
flesh
.
Therefore
the
best
preparative
against
affliction
is
,
to
have
the
Soul
as
clear
as
may
be
from
the
guilt
of
Sin
:
1.
By
an
innocent
and
watchful
life
in
the
time
of
our
prosperity
,
before
affliction
attach
us
:
2.
Or
at
least
,
By
a
speedy
,
sincere
and
hearty
Repentance
for
Sin
committed
;
and
this
repentance
to
be
speedy
,
before
affliction
come
:
For
although
it
is
true
that
many
times
affliction
is
the
messenger
of
God
to
awaken
a
sinner
to
repentance
,
and
that
repentance
is
accepted
by
the
merciful
God
,
yet
that
repentance
is
most
kindly
and
easie
,
and
renders
afflictions
less
difficult
and
troublesom
,
which
prevents
affliction
,
and
performs
one
great
end
and
use
of
afflictions
before
it
comes
.
He
that
hath
a
Soul
cleansed
by
Faith
and
Repentance
from
the
guilt
of
Sin
,
before
the
severity
of
affliction
comes
upon
him
,
hath
but
one
work
to
do
,
namely
,
to
fit
himself
with
patience
to
undergo
the
shock
of
affliction
:
But
he
that
defers
his
repentance
,
till
driven
to
it
by
affliction
,
his
work
is
more
difficult
,
because
it
is
double
,
namely
,
to
begin
his
repentance
,
and
to
bear
his
affliction
.
And
because
in
many
things
we
offend
all
,
and
the
best
have
their
failings
and
sins
of
daily
incursion
,
a
daily
revising
and
examining
of
our
own
failings
,
and
renewing
of
our
repentance
for
our
daily
faults
is
of
singular
use
to
render
afflictions
easie
,
because
repentance
cleanseth
the
Soul
,
and
renders
a
man
in
God's
acceptation
as
if
he
had
not
offended
.
5.
The
next
preparative
against
affliction
is
to
gain
an
humble
Mind
.
When
affliction
meets
with
a
proud
heart
,
full
of
opinion
of
its
own
worth
and
goodness
,
there
ariseth
more
trouble
,
and
tumult
,
and
disorder
,
and
discomposure
in
the
contest
of
such
a
heart
against
the
affliction
,
than
possibly
can
arise
from
the
affliction
it self
;
and
the
strugling
of
that
distemper
of
pride
with
the
affliction
,
galls
and
intangles
the
mind
more
than
the
severest
affliction
,
and
renders
a
man
very
unfit
for
it
and
unable
to
bear
it
.
And
certainly
,
if
any
man
consider
aright
,
he
hath
many
important
causes
to
keep
his
Mind
always
humble
;
1.
In
respect
of
Almighty
God
,
the
great
and
glorious
King
of
Heaven
and
Earth
,
whom
if
a
man
contemplate
,
he
will
put
his
mouth
in
the
dust
,
acknowledge
himself
to
be
but
a
poor
worm
,
and
therefore
unworthy
to
dispute
the
Divine
dispensations
,
providences
or
permissions
2.
In
respect
of
himself
.
He
that
considers
aright
himself
,
his
sins
and
failings
and
corruptions
,
will
have
cause
enough
to
humble
himself
,
and
reckon
that
he
is
justly
obnoxious
to
the
severest
crosses
and
afflictions
.
Why
doth
the
living
man
complain
,
a
man
for
the
punishment
of
his
sin
?
6.
Another
most
singular
pr●paration
against
affliction
,
is
a
steady
resolved
Resignation
of
a
man's
self
to
the
will
and
good
pleasure
of
Almighty
God
,
and
that
upon
grounds
of
the
greatest
reason
imaginable
.
For
1.
it
is
a
most
sovereign
will
;
for
his
will
must
be
done
whether
we
will
or
not
:
therefore
it
is
the
highest
piece
of
folly
imaginable
to
contest
with
him
,
that
will
not
,
cannot
,
may
not
be
controlled
.
It
is
true
we
have
commission
to
pray
to
him
,
to
deliver
us
from
evil
,
but
when
we
have
so
done
,
we
must
withal
desire
that
his
will
may
be
done
;
this
pattern
the
Son
of
God
hath
given
us
,
Matth.
26.39
.
Father
,
if
it
be
possible
,
let
this
cup
pass
from
me
,
yet
not
my
will
but
thy
will
be
done
.
Willingly
therefore
submit
to
that
will
which
whether
thou
wilt
or
no
,
thou
must
,
thou
shalt
endure
:
for
his
will
is
the
most
sovereign
will
,
the
will
of
the
absolute
Monarch
of
Heaven
and
Earth
.
2.
As
it
is
the
most
sovereign
will
,
so
it
is
the
most
wise
will
;
what
he
wills
he
wills
not
simply
pr●●●mperio
,
but
his
will
is
founded
upon
and
directed
by
a
most
infinite
wisdom
:
and
since
thou
canst
not
,
upon
any
tollerable
account
,
judge
thy
will
wiser
than
his
,
it
becomes
thee
to
resolve
thy
poor
,
narrow
,
inconsiderate
will
,
into
the
will
of
the
most
wise
God
.
3.
As
it
is
a
most
wise
will
,
so
the
will
of
God
is
most
certainly
the
most
benificent
and
best
will
;
what
reason
hast
thou
to
suspect
the
benificence
of
his
will
,
whose
will
alone
gave
thee
thy
being
,
that
he
might
communicate
his
goodness
to
that
being
of
thine
,
which
he
freely
gave
thee
.
It
is
true
,
it
may
be
thou
dost
not
see
the
reason
,
the
end
,
the
use
of
his
Dispensations
,
yet
be
content
with
an
implicit
submission
to
resign
thy self
up
to
his
disposal
,
and
rest
assured
it
shall
be
best
for
thee
,
though
thou
yet
canst
not
understand
what
it
means
.
If
he
hath
given
thee
an
Heart
to
resign
up
this
will
unto
his
,
be
confident
he
will
never
mislead
thee
,
nor
give
thee
cause
to
repent
of
trusting
him
.
It
was
a
noble
pitch
of
a
Heathen's
mind
,
namely
,
Epictetus
,
Enchirid.
cap.
78.
In
quovis
incepto
hae●
optanda
sunt
;
Due
me
,
ô
Jupiter
,
&
t●
fatum
,
eo
quo
sum
à
vobis
destinatus
;
sequar
enim
alacriter
:
quod
si
noluero
,
&
improbus
ero
,
&
sequar
nihilominus
.
Which
may
be
thus
better
Englished
:
;
In
every
Enterprize
this
ought
to
be
our
Prayer
;
Guide
me
O
God
,
and
thou
Divine
Providence
according
to
thine
own
appointment
;
I
will
with
chearfulness
follow
:
which
,
if
I
shall
decline
to
do
,
I
shall
be
an
undutiful
man
,
and
yet
shall
nevertheless
follow
thy
appointment
,
whether
I
will
or
not
.
But
Christians
have
learned
a
Reason
of
a
nobler
descent
,
namely
,
7.
I
shall
conclude
with
that
great
Preparative
,
which
is
indeed
the
completion
of
all
that
is
before
said
,
and
in
a
few
words
includes
all
,
Labour
to
get
thy
Peace
with
God
,
through
Jesus
Christ
our
Lord
:
when
this
is
once
attained
,
thou
art
set
above
the
love
of
the
World
,
and
the
fear
of
afflictions
,
because
thou
hast
the
assurance
of
a
greater
Treasure
than
this
World
can
give
or
take
away
;
2.
Secondly
,
I
come
to
the
second
general
,
namely
,
How
Afflictions
incumbent
upon
us
are
to
be
received
,
entertained
and
improved
;
and
this
will
be
in
a
great
measure
supplied
by
what
hath
been
before
said
touching
our
preparation
of
heart
before
they
come
:
for
a
mind
so
prepared
and
habituated
,
will
be
sufficiently
qualified
to
receive
and
entertain
them
as
becomes
a
good
man
and
a
good
Christian
.
Nevertheless
some
things
I
shall
subjoyn
in
order
to
the
bearing
and
improving
of
afflictions
while
they
are
incumbent
upon
us
;
and
they
are
these
:
1.
It
becomes
a
man
under
afflictions
in
the
first
place
to
have
a
very
diligent
,
frequent
,
attentive
and
right
consideration
concerning
Almighty
God
,
that
he
is
a
God
of
infinite
wisdom
,
power
,
justice
,
mercy
and
goodness
:
That
he
hates
not
any
thing
that
he
hath
made
,
but
hath
a
great
love
and
benificence
to
all
his
Creatures
,
that
he
designs
their
good
and
benefit
,
even
in
those
dispensations
that
seem
most
sharp
and
severe
:
that
if
he
had
not
a
good
will
to
his
Creatures
,
he
would
never
have
done
so
much
for
them
as
he
hath
done
:
that
whiles
he
exerciseth
discipline
to
the
children
of
men
,
it
is
evident
they
are
under
his
care
:
that
oftentimes
there
is
a
greater
severity
of
the
Divine
displeasure
,
in
his
leaving
mankind
to
themselves
,
than
in
exercising
them
with
afflictions
:
and
that
he
equally
discovers
the
love
and
care
of
a
Father
in
his
corrections
,
as
(
well
as
)
in
his
more
pleasing
administrations
.
2.
And
farther
,
that
afflictions
rise
not
out
of
the
dust
,
but
are
sent
and
managed
by
the
wise
disposition
and
regiment
of
Almighty
God
:
it
is
his
Providence
that
sends
them
,
that
measures
out
their
kind
,
weight
,
continuance
;
and
that
they
are
always
,
as
commissionated
by
him
,
so
under
the
conduct
of
his
power
,
wisdom
and
goodness
,
and
never
exceed
the
line
and
limits
of
his
power
,
wisdom
and
goodness
:
if
he
bids
them
go
,
they
go
;
if
he
bids
them
return
,
they
return
;
if
he
commands
the
most
tumultuous
and
tempestuous
storms
of
afflictions
,
peace
,
be
still
,
there
will
be
a
calm
:
as
mankind
is
never
out
of
the
reach
of
his
power
to
afflict
and
correct
,
so
it
is
never
out
of
the
reach
of
his
power
to
relieve
and
recover
.
3.
That
as
no
man
hath
an
exemption
from
afflictions
,
so
it
is
most
evident
that
even
the
best
of
men
are
visited
with
them
,
and
it
is
but
need
they
should
;
for
where
one
man
is
the
worse
by
afflictions
,
a
thousand
are
the
worse
for
want
of
them
,
and
as
many
the
better
by
them
;
and
the
wise
and
gracious
God
that
knows
our
frame
,
better
than
we
our selves
,
doth
for
the
most
part
in
very
faithfulness
afflict
us
.
The
egresses
of
the
Divine
Counsels
have
ever
in
them
a
complication
of
excellent
ends
,
even
in
afflictions
themselves
:
they
are
acts
of
Justice
oftentimes
to
punish
,
and
of
Mercy
to
prevent
distempers
and
to
heal
them
;
and
this
is
that
lot
which
our
Blessed
Lord
bequeathed
unto
his
own
People
,
In
the
world
ye
shall
have
tribulation
,
Joh.
16.33
.
so
that
a
good
man
may
have
as
great
cause
to
suspect
his
own
integrity
in
the
absence
of
them
,
as
in
the
suffering
under
them
.
4.
That
all
the
Divine
dispensations
of
comforts
or
crosses
are
so
far
beneficial
or
hurtful
as
they
are
received
and
used
:
comforts
,
if
they
make
us
thankful
,
sober
,
faithful
,
they
become
blessings
;
if
they
make
us
proud
,
insolent
,
secure
,
forgetful
,
they
become
judgments
:
afflictions
,
if
they
are
received
with
humility
,
patience
,
repentance
and
returning
to
God
,
they
are
blessings
;
if
they
are
received
with
murmuring
,
impatience
,
imcorrigibleness
,
they
become
judgments
,
and
a
forerunner
of
greater
severity
.
5.
The
consequences
of
all
these
Considerations
do
evidently
lead
us
unto
these
Dutics
,
when-ever
we
are
under
the
pressure
of
Affliction
:
-
1.
To
receive
it
with
all
Humility
,
as
reached
out
unto
us
from
the
hand
,
or
permission
at
least
,
of
Almighty
God
.
There
were
a
sort
of
Philosophers
that
thought
it
a
virtue
to
put
on
a
resolved
contempt
of
all
crosses
and
afflictions
;
not
to
be
moved
at
all
with
them
,
but
to
bear
them
with
a
stout
apathy
:
this
is
not
that
temper
that
becomes
a
Christian
;
it
is
all
one
,
as
if
a
Child
should
resolve
to
receive
the
correction
[
of
his
Father
]
with
a
stubborn
resolution
not
to
care
for
them
,
or
to
be
affected
with
them
:
such
a
stubbornness
under
affliction
renders
it
unuseful
to
its
end
,
and
commonly
provokes
the
great
Lord
and
Father
of
Spirits
totally
to
reject
such
a
mind
,
or
to
master
it
with
sharper
and
severer
and
multiplied
afflictions
,
till
it
yield
,
and
till
that
uncircumcised
Heart
be
humbled
and
accept
of
the
punishment
of
its
iniquity
.
Levit.
26.41
.
-
2.
To
receive
(
it
)
with
Patience
and
subjection
of
mind
;
and
without
either
contesting
with
Almighty
God
,
charging
his
Providence
with
errour
or
injustice
,
or
swelling
and
storming
against
the
affliction
,
or
the
Divine
dispensation
that
sends
it
:
This
hath
two
singular
benesits
;
first
,
it
renders
the
affliction
it self
more
easie
and
tollerable
;
secondly
,
it
is
one
of
the
readiest
ways
to
shorten
or
abate
it
:
For
as
yielding
and
humble
submission
to
the
hand
of
God
,
so
patience
and
submission
of
will
to
the
Divine
dispensation
are
two
of
the
great
ends
and
business
of
affliction
,
which
when
attained
by
it
,
it
hath
performed
a
great
part
of
its
errand
for
which
it
was
sent
.
-
3.
To
return
unto
God
that
afflicteth
or
permitteth
it
:
Affliction
misseth
its
end
and
use
when
it
drives
a
man
from
his
God
,
either
to
evil
or
unlawful
means
,
or
to
shift
and
hide
himself
,
or
keep
at
a
distance
from
him
;
and
as
it
loseth
its
end
so
it
is
contrary
to
its
natural
effect
,
at
least
where
it
meets
with
a
nature
of
any
understanding
or
ingenuity
.
In
their
affliction
they
will
seek
me
early
.
God
Almighty
sends
afflictions
like
messengers
to
call
home
wandring
Souls
;
and
if
a
man
will
shist
away
,
get
farther
off
and
estrange
himself
more
from
him
that
strikes
him
,
he
will
either
send
more
importunate
messengers
,
afflictions
of
a
greater
magnitude
,
to
call
and
fetch
him
,
as
want
and
famine
did
the
young
Prodigal
in
the
Gospel
;
or
,
which
is
far
worse
,
let
him
go
without
farther
seeking
him
:
Whereas
the
man
that
by
affliction
,
as
it
were
at
the
first
call
,
comes
home
to
God
,
or
gets
nearer
to
him
,
for
the
most
part
prevents
severer
monitors
,
and
renders
his
suffering
more
short
,
or
at
least
more
easie
,
by
drawing
near
to
God
the
fountain
of
peace
and
deliverance
.
And
if
the
affliction
befalls
such
a
man
that
hath
not
estranged
himself
from
Almighty
God
,
nor
departed
from
him
in
any
greater
offences
or
backslidings
,
yet
affliction
is
not
without
its
end
or
use
,
even
to
such
a
man
.
Thou
hast
walked
closely
in
the
duties
towards
God
,
hast
depended
upon
him
,
approved
thy self
in
his
sight
;
yet
is
it
not
possible
that
for
thy
saith
,
industry
,
obedience
,
dependence
may
be
more
,
more
constant
,
more
firm
?
If
it
may
be
,
as
sure
it
may
be
,
then
though
affliction
solicit
not
thy
return
to
him
from
whom
thou
hast
not
departed
,
yet
it
solicits
thy
improvement
.
-
4.
To
Pray
unto
God
:
and
this
is
the
most
natural
effect
of
affliction
,
especially
if
it
be
severe
and
eminent
.
In
the
storm
the
Sailers
call
every
one
upon
his
God
;
and
the
reason
is
,
because
in
such
a
season
,
a
man
's
own
shifts
,
the
help
and
advice
and
assistance
of
friends
,
and
other
humane
confidence
appear
too
weak
and
ineffectual
;
and
therefore
the
man
is
driven
to
that
which
indeed
is
the
unum
magnum
;
namely
,
invocat
on
of
Almighty
God
,
for
help
,
support
and
comfort
.
It
is
therefore
a
sign
of
a
desperate
mind
that
will
not
come
unto
God
in
prayer
,
at
least
when
afflictions
grind
him
.
And
although
a
man
be
not
of
the
number
of
those
that
restrain
prayer
before
God
,
yet
afflictions
naturally
will
make
the
prayer
of
such
a
man
more
earnest
,
fervent
,
constant
;
it
sets
an
edge
and
adds
life
to
the
prayers
of
a
praying
man
.
-
5.
To
Depend
and
Trust
upon
God
,
both
for
support
under
,
and
seasonable
deliverance
from
afflictions
.
Keep
thy
recumbence
upon
his
goodness
and
mercy
,
even
under
the
blackest
night
of
afflictions
:
Though
he
kill
me
,
yet
will
I
trust
in
him
:
and
with
David
(
Psal.
23.4
.
)
even
in
the
valley
of
the
shadow
of
death
to
rest
upon
his
Rod
and
his
Staff
:
And
though
it
becomes
the
best
of
men
to
have
an
yielding
and
a
soft
spirit
under
the
afflicting
hand
of
God
,
yet
be
careful
to
bear
up
thy self
under
the
power
and
goodness
of
God
from
fainting
and
despondence
.
-
6.
To
be
Thankful
unto
God
under
affliction
,
and
that
upon
very
great
and
important
motives
:
1.
Thankful
that
they
are
no
worse
or
greater
:
Thou
hast
losses
,
but
yet
hast
thou
lost
all
at
once
?
Job
did
;
or
if
thou
hast
lost
all
externals
,
yet
hast
thou
not
something
thou
valuest
more
than
all
,
namely
,
innocence
,
peace
with
God
and
thy
own
Conscience
?
2.
Thankful
that
God
Almighty
rather
chooseth
to
afflict
thee
,
than
to
forsake
thee
.
As
long
as
Almighty
God
is
pleased
to
afflict
thee
it
is
plain
thou
art
under
his
discipline
,
his
care
;
no
man's
condition
is
desperate
so
long
as
the
Physician
continues
his
administration
:
nor
is
any
man
wholly
forsaken
of
God
,
nor
past
his
care
,
so
long
as
he
is
under
affliction
:
for
it
is
a
medicine
that
without
thy
own
default
will
either
recover
or
better
thee
.
3.
Thankful
that
God
hath
been
pleased
to
discover
so
much
of
his
mind
and
design
and
affections
towards
mankind
in
his
Word
,
as
to
assure
us
that
the
measure
of
his
love
towards
or
displeasure
against
the
children
of
men
,
is
not
to
be
taken
by
external
prosperity
or
adversity
:
But
on
the
contrary
to
bear
up
our
Souls
under
the
pressures
of
afflictions
,
assures
us
that
they
are
the
effects
for
the
most
part
of
his
fatherly
love
and
care
(
rather
)
than
of
his
heavy
displeasure
;
that
they
may
indeed
sometimes
be
symptoms
of
his
anger
,
but
not
of
his
hatred
;
they
may
be
for
corrections
,
but
not
for
confusion
:
he
may
correct
those
,
whom
yet
he
accounts
his
Children
and
resolves
to
save
.
-
7.
To
put
us
upon
a
due
search
and
Examination
of
our
Hearts
and
Ways
.
Certainly
there
is
not
(
the
)
best
man
living
,
but
upon
a
strict
and
impartial
search
of
himself
may
find
sewel
for
affliction
;
demerit
enough
to
deserve
it
;
somewhat
amiss
that
requires
amendment
;
some
corruptions
growing
into
exorbitancy
;
some
errours
,
that
stand
in
need
of
Physick
to
cleanse
them
;
some
budding
disorders
,
that
stand
in
need
of
a
medicine
to
prevent
them
.
It
is
the
great
business
of
affliction
,
the
great
message
that
it
brings
from
God
to
man
,
is
to
search
out
and
see
what
is
amiss
,
what
is
defective
;
and
to
ransack
our
Souls
and
Hearts
and
Lives
,
and
search
whether
there
be
not
something
offensive
to
God
.
-
8.
To
put
a
man
to
a
double
Duty
upon
this
search
;
namely
,
if
upon
an
impartial
serutiny
,
thou
find
thy
Conscience
clear
from
great
and
wasting
Sins
,
humbly
bless
God
for
his
grace
,
that
hath
preserved
thee
from
the
great
transgression
:
but
yet
humble
thy self
for
thy
sins
of
daily
incursion
,
for
thy
sins
of
omission
,
for
thy
coldness
in
thy
devotions
,
for
thy
want
of
vigilance
over
thy
pulions
,
for
thy
ne●lect
of
opportun●tl●
,
〈◊〉
doing
good
.
As
thou
hast
mitter
of
thankfulness
,
for
escaping
those
0303
0
●●eater
and
wasting
sins
,
when
others
〈◊〉
;
●●r
t●●●
hast
matter
of
humi●●●tion
●nd
repentance
,
for
those
sins
that
〈◊〉
of
a
lesser
magnitude
,
whereunto
thy
0303
0
〈◊〉
inadvertence
and
humane
trailty
unders
thee
liable
,
and
to
set
a
stricter
●●rch
upon
thy self
even
in
reference
to
●ere
.
Again
,
on
the
other
side
,
if
upon
●●ch
,
thou
find
thy self
guilty
of
any
〈…〉
which
hath
not
been
repented
〈◊〉
,
thy
●●iction
brings
likewise
a
double
〈◊〉
unto
thee
.
First
,
a
message
of
hu●●●●tion
and
repentance
for
thy
great
●●●●gr●●lion
;
and
t●●ning
to
God
,
with
●perfect
resolution
of
amendment
:
and
a
●●sage
of
gratitude
and
thankfulness
to
〈◊〉
that
hath
sent
this
messenger
of
af●●●●
〈◊〉
awaken
thee
to
repentance
and
mendment
;
and
hath
given
thee
an
as●●●ce
〈◊〉
pardon
and
forgiveness
upon
thy
●●●●●ce
and
amendment
,
through
the
〈◊〉
Sacrifice
of
Christ
Jesus
.
So
that
whatsoever
person
affliction
meets
with
,
it
brings
with
it
a
useful
and
profitable
message
from
Heaven
:
If
it
meet
with
a
person
under
the
guilt
of
some
great
unrepented
sin
,
it
brings
him
an
errand
of
humiliation
,
repentance
,
amendment
and
thankfulness
:
if
it
meet
with
a
good
man
,
such
a
man
as
Job
,
who
had
the
witness
of
God
in
himself
,
that
he
was
a
perfect
man
and
an
upright
,
yet
it
brings
him
also
a
message
of
the
like
nature
,
a
message
of
gratitude
to
that
God
,
that
hath
preserved
him
from
the
great
transgression
;
a
message
of
humiliation
and
repentance
for
his
often
failings
and
offences
;
a
message
of
advice
to
proceed
with
greater
vigilance
,
and
to
a
farther
degree
of
Christian
per
fection
in
the
whole
course
of
his
life
.
-
9.
To
wean
a
man
from
the
love
of
the
world
,
and
to
carry
up
the
thoughts
and
hopes
and
desires
to
that
Countrey
where
unto
we
are
appointed
.
If
all
things
went
well
even
with
good
men
in
this
life
,
they
would
be
building
of
Tabernacles
here
,
and
set
up
their
rest
and
hopes
on
this
side
Jordan
,
as
the
Reuhenites
did
in
the
Countrey
of
Bashan
,
when
they
found
it
rich
and
fruitful
.
God
Almighty
therefore
in
mercy
makes
this
World
unpleasing
,
to
good
men
by
affliction
,
that
they
may
set
the
less
value
upon
it
,
and
fix
their
hopes
and
desires
and
endeavours
for
that
City
which
is
above
.
This
is
the
voice
of
the
Rod
and
of
Him
that
hath
appomted
it
,
which
every
wise
man
ought
to
hear
and
answer
with
〈◊〉
obedience
,
submission
and
thankfulness
:
And
when
affliction
hath
wrought
this
effect
,
us
business
is
in
a
great
measure
ended
:
and
for
the
most
part
it
is
thereupon
●●sed
or
removed
.
Above
all
the
Temptations
that
befall
good
men
in
A●●i●citons
,
this
commonly
is
that
which
doth
most
greatly
prevasl
,
and
●●th
them
the
most
hurt
,
namely
,
when
〈◊〉
●ddigent
search
they
find
their
Con●clences
clear
from
any
great
offences
,
they
〈…〉
apt
to
magnifie
their
own
inte●●●
toexpostulate
the
reasonableness
and
〈…〉
the
divine
dealing
with
them
,
to
〈◊〉
of
hard
●sage
from
him
.
This
〈…〉
fault
,
〈◊〉
is
too
apt
to
be
the
〈◊〉
of
●●od
men
,
though
neither
equal
●●●m
in
their
persecatons
or
aff●ff●ctions
:
●uch
courise
nevertheless
is
1.
Very
un●●
and
unreasonable
;
for
the
best
of
men
●ave
sins
enough
to
●●stifie
the
Justice
of
God
in
his
severest
dea●ing
with
them
;
and
●●●ptions
enough
to
grow
into
greater
●●●mities
,
which
although
they
perchance
see
not
,
yet
the
all-knowing
God
sees
,
and
in
mercy
and
with
wisdom
prevents
,
by
the
corrosives
and
catharticks
of
affliction
:
infomuch
that
even
that
good
man
,
when
Almighty
God
opened
his
ear
to
discipline
,
saw
and
acknowledged
,
and
therefore
abhorred
lumself
in
dust
and
ashes
.
2.
As
it
is
extremely
unjust
,
so
it
is
extremely
foolish
and
vain
:
For
as
it
is
not
the
way
to
remove
the
affliction
,
so
when
God
is
pleased
to
remove
it
in
mercy
and
compassion
,
it
makes
a
man
justly
ashamed
upon
his
deliverance
,
of
that
folly
and
pettishness
that
he
shewed
under
his
affliction
against
Almighty
God
,
who
even
then
had
thoughts
of
mercy
and
deliverance
for
him
.
And
this
very
Consideration
had
been
enough
to
have
made
Job's
deliverance
yet
full
of
trouble
and
shame
,
for
his
frowardness
in
his
affliction
,
unless
the
gracious
God
in
a
strange
condescention
of
goodness
and
gentleness
had
prevented
it
,
by
giving
so
great
a
suffrage
unto
his
integrity
,
and
covering
the
errours
and
passionate
excursions
of
his
affliction
,
as
a
Father
doth
the
errours
and
follies
of
his
Child
,
by
an
indulgent
commendation
:
Ye
have
not
spoken
of
me
the
thing
that
is
right
,
is
my
servant
Job
.
And
thus
far
of
the
carriage
that
becomes
us
to
have
under
affliction
,
and
our
due
improvement
of
it
,
to
the
ends
for
which
Almighty
God
sends
it
:
by
which
Almighty
God
receives
the
honour
of
his
sovereignty
,
his
justice
,
his
goodness
,
his
wisdom
,
his
truth
;
and
man
receives
the
benefit
of
prevention
from
sin
,
deliverance
out
of
it
,
improvement
of
his
graces
,
perfecting
of
his
Soul
,
and
advancement
of
his
glory
,
through
the
mercy
of
God
,
and
his
blessing
upon
this
bitter
cup
,
the
cup
of
affliction
.
I
come
to
the
third
General
Consideration
,
namely
,
that
temper
and
disposition
of
mind
that
becomes
us
to
have
upon
and
after
deliverance
from
afflictions
.
1.
Upon
our
deliverance
from
afflictions
,
we
ought
in
a
special
and
solemn
manner
to
return
our
humble
and
hearty
Thanks
to
Almighty
God
,
to
acknowledge
him
to
be
the
Author
of
it
,
to
return
unto
him
our
humble
and
serious
praises
,
that
he
hath
been
pleased
to
answer
our
Prayer
,
and
hath
given
us
a
plain
testimony
that
he
hath
a
regard
to
us
:
this
is
the
Tribute
that
he
expects
most
justly
from
us
.
As
he
in
a
special
manner
requires
our
Prayers
unto
him
,
when
we
are
under
affliction
,
so
he
requires
that
we
should
take
notice
of
the
Returns
of
our
Prayers
,
and
to
pay
him
the
tribute
of
Praise
upon
our
deliverance
.
Call
upon
me
in
the
day
of
trouble
,
and
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
The
truth
is
,
when
we
are
under
extremities
,
we
are
easily
perswaded
to
call
to
God
for
deliverance
;
the
very
natural
pressure
of
afflictions
drive
us
to
him
,
we
know
not
whither
else
to
fly
:
But
as
soon
as
the
Rod
is
gone
,
we
are
dull
and
backward
in
returning
glory
to
God
;
and
we
are
most
apt
to
take
notice
of
the
means
that
immediately
went
before
.
If
we
or
any
of
our
relations
are
delivered
from
sickness
,
we
have
it
presently
upon
our
tongues
ends
,
that
we
had
a
careful
or
skilful
Physician
,
a
strong
constitution
,
favourable
weather
,
some
lucky
accident
that
happened
unto
us
;
and
the
like
we
are
apt
to
do
upon
other
deliverance
:
and
rarely
,
or
at
least
not
with
that
sincerity
,
acknowledge
the
mercy
of
God
,
and
the
hand
of
God
to
be
that
which
raised
us
up
.
It
is
true
,
means
are
not
to
be
neglected
,
it
is
a
presumption
and
tempting
of
God
:
but
it
is
the
providence
of
God
that
gives
us
means
,
and
the
blessing
of
God
that
makes
them
successful
,
that
sometimes
blesseth
poor
and
weak
and
unlikely
means
to
produce
desired
effects
;
sometimes
maketh
those
very
things
we
call
accidents
,
that
seem
to
import
the
very
destruction
of
a
man
,
to
be
the
means
of
his
recovery
,
and
sometimes
brings
about
the
effect
without
any
visible
means
.
We
are
no
less
to
acknowledge
his
goodness
and
influence
,
when
we
seem
to
be
delivered
by
means
,
than
if
we
were
delivered
by
miracle
.
It
is
true
,
we
are
apt
to
fasten
our
thoughts
and
reasons
upon
means
,
because
we
see
them
;
but
if
our
Eyes
could
be
so
opened
as
the
Prophet's
servant's
were
,
2.
Endeavour
to
express
thy
thankfulness
by
a
sincere
and
faithful
Obedience
to
the
will
of
that
God
,
that
hath
thus
delivered
thee
.
A
true
and
hearty
thankfulness
of
mind
will
not
content
it self
with
bare
verbal
praises
and
acknowledgements
,
but
will
study
and
endeavour
to
find
out
and
do
all
that
may
be
well-pleasing
and
delightful
and
acceptable
to
his
great
Benefactor
;
and
wherever
the
Heart
is
truly
affected
with
the
sense
of
the
favour
,
goodness
,
and
love
of
God
,
and
that
the
deliverance
it
hath
had
,
it
hath
had
from
his
hand
,
will
think
nothing
too
much
to
be
done
,
that
may
be
well
pleasing
to
him
.
Great
acclamations
and
verbal
praises
and
acknowledgements
without
an
honest
and
sincere
endeavour
to
please
and
obey
him
,
are
but
a
piece
of
mockery
and
hypocritical
complement
;
and
a
meer
frustration
and
disappointment
of
Almighty
God
,
in
the
●nd
and
design
of
his
mercy
to
us
;
which
is
,
to
make
us
really
better
,
more
dutiful
,
more
capable
of
greater
and
everlasting
mercies
;
to
make
us
better
Examples
to
others
,
who
may
thereby
(
be
)
invited
to
follow
us
in
piety
and
goodness
.
A
man
that
hath
received
great
and
signal
mercies
and
deliverances
,
becomes
a
great
and
efficacious
Example
,
and
of
much
good
,
or
much
evil
,
according
as
he
carries
himself
after
eminent
mercies
received
:
If
he
become
more
pious
,
virtuous
,
just
,
sober
than
before
,
he
becomes
a
forcible
motive
and
encouragement
to
others
,
to
be
like
him
;
again
,
if
he
either
remain
or
degenerate
into
impiety
,
vanity
,
or
vice
,
he
discourageth
goodness
,
and
becomes
a
great
temptation
to
others
to
be
like
him
.
3.
Take
beed
lest
after
great
deliverance
,
thy
Heart
be
lifted
up
into
presumption
upon
God
,
pride
and
vain-glory
,
and
a
conceit
of
thy
own
goodness
and
worth
.
This
is
the
common
temptation
that
grows
upon
much
mercy
received
;
and
therefore
the
wise
Law-giver
did
very
frequently
caution
the
people
of
Israel
against
this
,
Deut.
9.4
.
Speak
not
in
thy
heart
after
the
Lord
thy
God
hath
cast
them
out
,
saying
,
For
my
righteousness
the
Lord
hath
brought
me
to
possess
this
land
,
&c.
Let
thy
afflictions
find
thee
humble
,
and
let
thy
afflictions-make
thee
more
humble
;
but
let
thy
deliverance
yet
increase
thy
humility
;
the
more
mercy
God
shews
to
thee
,
the
more
humble
ever
let
thy
Heart
be
,
upon
a
double
account
:
1.
Thy
deliverances
doth
or
should
make
thee
know
Almighty
God
the
more
;
and
the
more
thou
knowest
him
,
the
more
humble
it
should
make
thee
:
Job
42.5
.
I
have
heard
of
thee
by
the
hearing
of
the
car
;
but
now
mine
eyes
have
seen
thee
:
wherefore
I
abhor
my self
in
dust
and
ashes
.
2.
Thou
hast
need
to
double
thy
guards
of
humility
,
because
upon
great
deliverance
thou
must
expect
that
the
temptation
and
assaults
of
pride
and
vain
glory
will
be
most
busie
with
thee
:
And
if
in
all
thy
preparations
for
afflictions
thou
hast
studied
humility
,
if
under
all
thy
afflictions
thou
hast
improved
thy
humility
,
yet
if
now
,
upon
thy
deliverance
,
thou
art
lost
in
pride
and
vain-glory
,
thou
hast
lost
all
the
benefit
both
of
thy
preparations
,
and
of
thy
afflictions
,
and
of
thy
deliverance
also
:
thou
art
like
an
unhappy
Ship
that
hath
endured
the
Sea
,
and
born
the
Storm
,
and
yet
sinks
when
she
is
come
into
the
Harbour
.
4.
And
upon
the
same
account
be
vigilant
and
watchful
.
It
is
true
,
thou
hast
weathered
a
great
Storm
,
out
of
which
by
the
mercy
of
God
thou
art
delivered
;
but
still
be
upon
thy
guard
,
thou
knowest
not
how
soon
thou
shalt
meet
with
another
;
take
heed
it
surprize
thee
not
unprovided
.
Though
thou
hast
endured
,
it
may
be
,
a
long
and
dark
storm
of
affliction
,
and
God
hath
mercifully
delivered
thee
;
yet
thou
hast
no
promise
from
Almighty
God
that
thou
shalt
meet
with
no
more
.
These
three
Considerations
should
keep
thee
watchful
and
vigilant
,
notwithstanding
great
deliverance
from
great
afflictions
:
1.
Thou
art
thereby
better
fitted
and
prepared
to
receive
it
;
if
it
come
,
it
shall
not
surprize
thee
unaware
nor
find
thee
sleeping
.
2.
Most
certainly
,
if
any
thing
be
a
more
likely
means
,
as
to
preserve
thee
under
,
so
from
affliction
,
it
is
a
prepared
,
watchful
,
vigilant
mind
:
for
,
if
I
may
so
speak
,
afflictions
have
no
great
business
with
such
a
man
;
for
,
he
is
already
in
that
posture
and
and
frame
of
Heart
,
that
affliction
is
ordinarily
sent
to
give
a
man
.
3.
There
is
nothing
more
likely
to
procure
affliction
than
security
and
unpreparedness
of
mind
:
And
that
,
First
,
in
respect
of
the
goodness
,
mercy
,
and
justice
of
God
,
who
,
though
with
most
unblameable
justice
,
yet
with
singular
mercy
,
is
very
likely
to
send
affliction
to
awaken
him
and
amend
him
,
and
to
recall
him
from
that
tendency
to
Apostacy
,
that
security
is
apt
to
bring
upon
him
.
Secondly
,
in
respect
of
the
malice
and
vigilancy
of
the
great
Enemy
of
mankind
;
who
,
as
he
never
wants
malice
,
so
he
often
gets
a
permission
to
worry
a
man
whom
he
hath
under
this
disadvantage
of
unpreparedness
and
security
.
5.
Be
careful
to
keep
,
as
great
afflictions
,
so
also
great
deliverance
in
memory
.
Most
men
upon
the
fresh
receipt
of
mercy
and
deliverance
,
have
a
quick
and
lively
apprehension
of
it
;
and
accordingly
their
affections
of
thankfulness
,
and
practices
and
purposes
of
Obedience
are
lively
and
diligent
:
but
in
process
of
time
,
and
as
the
man
is
further
distant
from
his
deliver●nce
,
so
the
memory
of
it
doth
gradually
,
and
possibly
suddenly
,
vanish
and
decay
:
and
as
the
remembrance
of
the
deliverance
decays
and
grows
weaker
and
weaker
,
so
do
these
affections
or
dispositions
of
the
Soul
that
are
before
mentioned
:
The
thankfulness
grows
faint
;
and
so
doth
the
obedience
,
and
so
doth
the
humility
,
and
so
doth
the
watchfulness
:
and
as
the
water
that
hath
been
heated
,
being
removed
from
the
fire
,
grows
by
degrees
colder
and
colder
,
till
at
last
it
comes
to
its
old
coldness
that
it
first
had
;
so
in
a
little
time
the
affliction
is
forgot
,
and
the
deliverance
is
forgot
,
and
the
man
is
grown
into
the
very
same
state
,
as
if
he
had
never
felt
either
,
and
possibly
worse
.
Therefore
keep
deliverances
and
afflictions
too
,
fresh
in
thy
memory
;
call
thy self
frequently
to
account
for
them
,
use
some
expedient
that
may
frequently
remind
thee
of
them
with
all
their
circumstances
:
set
them
down
in
writing
;
mention
them
often
,
recollect
them
often
,
and
recollect
what
thoughts
,
purposes
,
temper
of
mind
and
spirit
was
then
upon
thee
,
when
thy
afflictions
were
upon
thee
,
or
thy
deliverances
freshly
given
to
thee
.
Cast
with
thy self
,
how
if
these
were
now
as
fresh
to
thee
as
they
were
then
,
with
what
motions
or
dispositions
of
Soul
thou
shouldest
receive
them
;
and
reason
thy self
into
the
same
temper
and
habitude
of
thankfulness
,
as
then
thou
hadst
.
By
this
keeping
thy
memory
of
these
afflictions
and
these
deliverances
fresh
under
all
its
circumstances
,
thou
wilt
with
them
,
and
in
the
same
degree
as
thy
remembrance
is
of
them
,
revive
and
excite
and
preserve
and
keep
alive
and
quick
and
active
,
the
same
gratitude
,
the
same
humility
,
the
same
obedience
,
the
same
vigilance
,
that
these
afflictions
or
these
deliverances
wrought
in
thee
,
when
they
were
freth
with
thee
or
upon
thee
.
The
vigorous
perpetuating
of
the
remembrance
of
them
,
will
be
an
effectual
means
to
perpetuate
the
due
fruit
of
them
in
their
life
,
vigour
and
intention
.
JACOB's
VOW
:
OR
,
The
Modesty
and
Reasonableness
OF
JACOB'S
Desire
.
GEN.
XXVIII
.
20.
And
Jacob
Vowed
a
Vow
,
saying
,
If
God
will
be
with
me
,
and
will
keep
me
in
the
way
that
I
go
,
and
will
give
me
bread
to
eat
,
and
rayment
to
put
on
;
so
that
I
come
(
again
)
to
my
father's
house
in
peace
:
then
shall
the
Lord
be
my
God
,
&c.
THE
only
thing
that
I
intend
to
consider
upon
this
place
of
Holy
Scripture
,
is
the
Modesty
and
Reasonableness
of
Jacob's
Desire
.
He
doth
not
desire
greatness
of
wealth
,
or
honour
,
or
power
,
or
splendour
,
or
great
equipage
in
this
World
;
but
all
that
(
he
)
demes
,
in
reference
to
this
World
,
is
,
1.
That
the
comfortable
presence
and
sense
of
the
favour
and
love
of
God
should
be
with
him
;
If
God
will
be
with
me
:
2.
That
the
Protection
of
the
Divine
Providence
may
be
continually
over
him
;
and
will
keep
we
in
the
way
that
I
go
:
3.
That
he
would
supply
him
,
not
with
curiosities
or
delicacies
,
but
with
necessaries
;
and
will
give
me
bread
to
eat
and
ra●ment
to
put
on
.
And
the
truth
is
,
this
should
be
the
Rule
und
Measure
of
every
good
man
,
in
reference
to
this
life
,
and
the
enjoyments
of
it
,
and
the
desires
of
them
,
until
he
come
to
his
Father's
house
in
peace
;
that
house
wherein
there
are
many
mansions
,
that
the
great
Father
,
of
whom
all
the
Family
in
Heaven
and
Earth
is
named
,
hath
provided
for
such
as
fear
,
and
love
,
and
obey
him
.
Indeed
the
two
former
of
these
,
though
they
be
no
more
than
what
the
bountiful
God
freely
affords
to
all
that
truly
love
him
,
and
depend
upon
him
,
are
of
a
strange
and
vast
extent
.
First
,
the
comfortable
presence
of
God
supplies
abundantly
all
that
can
be
desired
by
us
,
and
abundantly
countervails
whatsoever
else
we
seem
to
want
;
it
is
better
than
life
it self
:
And
when
the
Ancients
would
express
all
that
seemed
beneficial
or
prosperous
in
this
life
,
they
had
no
suller
and
comprehensive
expression
of
it
,
than
that
God
was
with
him
:
Joseph
,
Gen.
39.
3.
And
when
his
master
saw
that
the
Lord
was
with
him
,
and
that
the
Lord
made
all
that
he
did
to
prosper
:
1
Sam.
18.
14
,
28.
the
wisdom
and
courage
and
success
of
David
(
is
)
resolved
into
this
one
thing
,
The
Lord
was
with
him
.
But
certainly
,
though
the
Divine
presence
should
not
manifest
it self
in
external
successes
and
advantages
,
the
very
sense
of
the
savour
and
comfortable
presence
of
God
carries
with
it
an
abundant
supply
of
all
other
deficiences
.
Psal.
4.
6
,
7.
The
light
of
the
countenance
of
Almighty
God
is
the
most
supereminent
good
,
and
occasions
more
true
joy
and
contentment
,
than
the
redundance
of
all
external
advantages
.
Secondly
,
the
Divine
protection
and
providence
is
the
most
sure
and
safe
protection
,
and
supplies
the
want
of
all
other
.
The
munition
of
Rocks
is
thy
defence
;
and
all
other
desences
and
refuges
without
this
,
are
weak
,
impotent
,
and
failing
defences
.
Except
the
Lord
watch
the
city
,
the
watchman
watcheth
but
in
vain
.
That
therefore
which
I
shall
fix
upon
is
the
last
of
his
three
desires
:
If
he
shall
give
me
meat
to
drink
and
rayment
to
put
on
.
The
desires
of
a
good
man
,
in
relation
to
the
things
of
this
life
,
ought
not
to
be
lavish
and
extravagant
;
not
to
be
of
things
for
grandeur
,
or
delicacy
,
or
excess
:
but
to
be
terminated
in
things
of
necessity
for
his
present
subsistence
,
convenient
food
and
rayment
.
If
Almighty
God
give
more
than
this
,
it
is
matter
of
the
greater
gratitude
,
as
it
was
to
Jacob
,
Gen.
32.
10.
I
am
not
worthy
of
the
least
of
all
the
mercies
,
&c.
for
with
my
staff
,
I
passed
over
this
Jordan
,
and
now
I
am
become
two
bands
:
But
if
he
gives
no
more
,
we
have
enough
for
our
contentation
.
Almighty
God
,
who
is
never
worse
than
his
word
,
but
most
commonly
better
,
hath
not
given
us
any
promise
of
more
,
neither
hath
he
given
us
commission
to
expect
or
ask
for
more
.
If
he
gives
more
than
necessary
,
he
exalts
his
bounty
and
benificence
:
and
yet
,
if
he
gives
no
more
,
it
is
bounty
that
he
gives
so
much
;
and
is
matter
both
of
our
contentation
,
and
gratitude
.
This
the
wise
man
Agur
made
his
request
,
Prov.
30.
8.
Give
me
neither
poverty
,
nor
riches
:
seed
me
with
food
convenient
for
me
.
This
our
Lord
teacheth
us
to
ask
,
in
his
excellent
form
of
Prayer
;
Give
us
this
day
our
daily
bread
:
and
this
is
that
which
the
Apostle
prescribes
,
for
the
Rule
of
our
contentation
,
1
Tim.
6.8
.
And
having
food
and
rayment
,
let
us
be
therewith
content
.
And
truly
,
if
it
pleaseth
God
to
allow
us
a
sufficiency
and
competency
,
for
the
necessity
of
our
nature
,
we
have
very
great
Reason
to
be
contented
with
it
,
not
only
as
it
is
(a)
duty
enjoyned
unto
us
,
but
upon
most
evident
conviction
of
sound
Reason
,
both
in
regard
unto
Almighty
God
,
in
regard
of
our selves
,
and
in
regard
of
others
.
I
shall
mingle
these
Reasons
together
.
1.
It
becomes
us
to
be
contented
,
because
whatsoever
we
have
,
we
have
from
the
free
allowance
,
bounty
,
and
goodness
of
God
:
he
owes
us
nothing
;
but
what
we
have
,
we
have
from
free
gift
and
bounty
.
If
a
man
demands
a
debt
of
another
,
we
think
it
just
he
should
be
paid
what
he
demands
;
but
if
a
man
receive
an
alms
from
another
,
we
think
it
reasonable
he
should
be
content
with
what
the
other
gives
,
without
prescribing
to
the
measure
of
his
bounty
.
But
the
case
is
far
stronger
here
:
we
are
under
an
obligation
of
duty
to
be
charitable
to
others
wants
,
by
virtue
of
a
Divine
Command
but
Almighty
God
is
under
no
other
law
of
conferring
benefits
,
but
of
his
own
bounty
,
goodness
,
and
will
.
2.
It
becomes
us
to
be
content
,
because
our
measure
and
dole
is
given
unto
us
,
as
by
him
that
is
absolute
Lord
of
his
own
bounty
,
so
by
him
that
is
the
wisest
dispenser
of
his
own
benefits
:
he
knows
,
far
better
,
than
we
our selves
,
what
proportion
is
fittest
for
us
:
he
hath
given
us
enough
for
our
necessity
,
and
we
are
desirous
to
have
somewhat
more
;
the
wise
God
knows
,
it
may
be
,
that
more
would
do
us
harm
,
would
undo
us
;
would
make
us
luxurious
,
proud
,
insolent
,
domineering
,
forgetful
of
God
.
The
great
Lord
and
Master
of
the
great
Family
of
the
World
,
knows
who
are
,
and
who
are
not
able
to
bear
redundancy
:
And
therefore
if
I
have
food
convenient
for
me
,
I
have
reason
to
be
content
,
because
I
have
reason
to
believe
the
great
and
wise
God
knows
what
proportion
best
sits
me
;
it
may
be
,
if
I
had
more
,
I
were
ruined
.
3.
We
must
know
that
we
are
but
Stewards
of
the
very
external
blessings
of
this
life
;
and
at
the
great
Audit
,
we
must
give
an
account
of
our
Stewardship
,
and
those
Accounts
will
be
strictly
perused
by
the
great
Lord
of
all
the
Family
in
Heaven
and
Earth
.
Now
if
our
external
benefits
be
but
proportionable
to
our
necessities
and
necessary
use
,
our
Account
is
easily
and
safely
made
:
Imprimis
,
I
have
received
so
much
of
thy
external
blessings
as
were
necessary
for
my
food
and
clothing
,
and
for
the
feeding
and
clothing
of
my
Family
:
But
on
the
other
side
,
where
there
is
a
superfluity
and
redundance
given
over
and
above
our
necessary
support
,
the
account
is
more
difficult
.
where
much
is
given
,
much
will
be
required
.
There
will
be
an
account
required
,
how
the
redundant
overplus
was
employed
;
how
much
in
Charity
,
how
much
in
other
good
works
:
and
God
knows
that
too
too
often
very
pitiful
accounts
are
made
of
the
surplusage
and
redundancy
of
a
liberal
Estate
;
which
will
be
so
far
from
abating
the
account
,
as
it
will
enhance
it
:
Item
so
much
in
excess
,
debauchery
,
and
riot
;
so
much
in
costly
apparel
;
so
much
in
magnificence
and
vain
shews
,
and
the
like
.
4.
Our
natures
may
be
well
enough
supplied
with
little
;
Natura
pancis
contenta
;
and
whatsoever
is
redundant
,
most
commonly
turns
to
the
damage
and
detriment
of
our
nature
,
unless
it
meet
with
a
very
wise
proprietor
:
For
the
excess
in
the
abuse
of
superfluities
in
eating
and
drinking
,
and
gratifying
our
appetites
;
or
the
excess
of
care
and
pains
in
getting
,
or
keeping
,
or
disposing
superfluities
and
redundance
,
commonly
doth
more
harm
,
even
to
our
natural
complexions
and
constitution
,
than
a
mediocrity
proportionate
to
the
necessities
of
nature
.
5.
Whatsoever
is
more
than
enough
for
our
natural
support
,
and
the
necessary
supply
of
our
Families
,
and
so
emplyed
is
in
truth
,
vain
,
useless
,
unserviceable
;
and
such
a
man
is
rich
but
in
fancy
and
notion
,
and
not
in
truth
and
reality
:
For
the
use
of
externals
is
supply
of
our
natural
necessity
;
if
I
have
a
million
of
Money
,
and
yet
a
hundred
Pounds
is
sufficient
,
and
as
much
as
I
shall
use
to
bring
me
to
my
Grave
;
the
rest
is
vain
and
needless
to
me
,
and
doth
me
no
good
:
it
is
indeed
my
burthen
,
and
my
care
,
and
my
trouble
;
but
is
of
no
more
use
to
me
in
my
Chest
,
than
if
it
were
in
the
center
of
the
Earth
.
It
is
true
,
I
have
thereby
a
happy
opportunity
,
if
I
have
a
large
and
a
wise
Heart
to
dispose
it
for
the
glory
and
service
of
God
,
and
the
good
of
mankind
,
in
works
of
piety
,
charity
,
and
humanity
:
but
if
I
keep
it
in
my
Chest
,
it
is
an
impertinent
trouble
,
neither
useful
for
my self
,
because
I
need
it
not
,
I
have
enough
without
it
;
nor
as
I
order
it
is
it
useful
for
others
,
no
more
than
if
it
were
an
hundred
fathom
under
gr●und
.
6.
A
state
of
Mediocrity
or
supplies
proportionate
to
my
necessity
,
is
infinitely
more
safe
to
me
,
even
in
respect
of
my self
,
than
an
estate
of
glory
,
wealth
,
power
,
and
abundance
;
an
estate
of
mediocrity
and
commensurateness
to
our
exigence
and
necessity
is
the
freest
of
any
condition
in
the
world
from
perturbations
and
temptations
;
a
state
and
condition
of
want
,
and
too
narrow
for
our
necessities
,
is
an
estate
subject
to
some
troubles
and
temptations
:
But
of
all
conditions
in
the
world
,
a
redundant
and
over-plentiful
condition
is
most
subject
to
the
most
dangerous
and
pernicious
temptations
in
the
world
:
as
namely
,
forgetfulness
of
God
,
self-dependence
,
pride
,
insolence
,
oppression
,
injustice
,
unquietness
of
mind
,
excess
,
luxury
,
intemperance
,
contempt
of
others
:
and
I
have
very
often
known
those
persons
that
have
carried
themselves
steadily
and
commendably
in
a
condition
of
mediocrity
,
nay
have
been
able
to
bear
with
vict●ry
the
shocks
of
those
temptations
that
arise
from
want
and
poverty
,
yet
when
in
the
late
times
they
were
advanced
to
wealth
,
power
and
command
,
were
lost
and
could
not
bear
the
temptations
that
attended
grandeur
,
wealth
and
power
;
and
the
Sun
of
wealth
and
prosperity
quickly
disrobed
them
of
that
mantle
of
innocence
,
piety
and
virtue
,
that
they
kept
about
them
against
the
storms
and
assaults
of
wants
and
necessities
.
So
that
certainly
it
requires
a
greater
vigilance
,
attention
,
industry
and
resolution
,
to
oppose
and
conquer
the
temptations
of
grandeur
,
wealth
,
and
power
,
than
the
temptations
of
want
,
necessity
,
and
poverty
:
Some
patience
and
humility
will
do
much
to
subdue
the
latter
;
but
he
that
will
acquit
himself
from
the
temptations
of
the
former
,
hath
,
and
hath
need
of
,
great
wisdom
,
moderation
,
sobriety
,
and
a
low
esteem
of
the
world
,
and
especially
,
a
great
and
practical
exercise
of
the
Fear
of
God
,
Faith
in
his
promises
,
and
a
fixed
hope
and
prospect
of
the
promises
of
immortality
and
glory
,
whereby
they
may
overcome
the
slattering
and
deceiving
world
.
7.
A
state
of
externals
proportionate
to
our
necessities
is
a
far
more
serene
and
safe
estate
in
reference
to
others
;
than
an
estate
of
external
grandeur
,
and
wealth
and
power
:
And
the
reasons
are
,
first
,
because
the
former
hath
nothing
that
others
do
covet
or
desire
,
but
the
latter
hath
gotten
the
golden
Ball
,
that
the
generality
of
mankind
are
fond
to
have
,
and
are
restless
till
they
have
gotten
(
it
〈◊〉
which
makes
the
man's
estate
unquiet
and
unsafe
,
because
he
hath
many
competitors
for
what
he
enjoys
,
which
are
continually
endeavouring
to
trip
up
his
heels
:
just
as
we
see
when
a
Bird
hath
gotten
a
booty
or
prey
,
all
other
Birds
of
prey
are
following
and
catching
after
it
,
and
ever
molesting
him
that
hath
it
.
Secondly
,
because
he
that
enjoys
much
,
either
of
honour
,
or
wealth
,
or
power
,
is
the
object
of
the
envy
of
other
men
,
which
is
a
busie
,
restless
,
pernicious
humour
,
and
ever
picking
quarrels
and
finding
faults
,
and
studying
and
endeavouring
the
ruine
of
its
object
:
Whereas
a
state
of
mediocrity
,
is
a
state
of
quietness
,
and
free
from
the
assaults
and
shafts
of
this
pestilent
companion
.
8.
We
see
that
all
worldly
matters
are
by
a
kind
of
inbred
and
connatural
necessity
subject
to
mutations
and
changes
.
When
grandeur
,
and
honour
,
and
wealth
are
at
their
highest
pitch
,
like
the
Sun
in
the
Meridian
,
it
stays
not
long
there
,
but
hath
its
declination
.
Now
the
changes
that
are
incident
to
greatness
and
wealth
,
are
always
for
the
worst
;
they
most
commonly
take
their
wings
and
sly
away
,
when
they
seem
to
be
in
their
highest
pitch
of
plenty
and
glory
:
And
this
creates
in
a
man
very
great
anxiety
and
restless
fear
,
lest
he
should
lose
what
he
hath
;
and
infinite
struglings
and
shistings
to
keep
it
when
it
is
going
;
and
extreme
disappointment
,
vexation
and
sorrow
when
it
is
gone
.
On
the
other
side
,
a
state
of
mediocrity
may
have
its
changes
too
;
and
as
it
(
is
)
seldom
for
the
worse
,
so
it
is
most
ordinarily
for
the
better
;
whereby
the
man
hath
great
peace
and
tranquility
.
We
need
not
have
a
better
instance
of
both
these
conditions
than
in
Jacob
,
the
person
in
the
Text
:
While
he
was
in
a
state
of
mediocrity
,
and
rather
indeed
,
in
a
strait
,
than
in
an
ample
condition
;
when
he
had
nothing
but
his
Staff
,
and
his
supplies
of
Bread
to
eat
,
and
Clothes
to
put
on
,
he
was
in
a
state
of
great
tranquility
;
and
that
change
which
befell
that
condition
,
was
a
change
not
for
the
worse
,
but
for
the
better
,
at
least
in
relation
to
externals
,
his
supplies
increased
;
but
as
soon
as
he
once
arrived
at
great
wealth
,
under
his
Uncle
Laban
,
though
,
it
is
true
,
the
Divine
Providence
kept
him
from
a
total
loss
of
it
,
yet
he
soon
found
that
prosperous
condition
full
of
thorns
and
difficulties
:
1.
His
Uncle
and
his
Sons
began
to
envy
his
wealth
,
and
he
began
to
be
in
great
fears
and
jealousies
lest
he
should
be
deprived
of
all
.
2.
Then
to
avoid
that
fear
,
he
flyes
,
and
his
Uncle
pursues
him
;
and
then
he
was
under
a
new
fear
of
loss
of
all
he
had
got
.
3.
When
that
fear
was
over
,
then
he
fears
that
the
rumor
of
his
wealth
,
and
the
former
displeasure
of
his
Brother
Esau
might
make
him
and
all
his
wealth
a
prey
to
his
Brother
;
and
certainly
,
had
not
the
immediate
providence
of
Almighty
God
strangely
interposed
,
he
had
not
only
felt
the
difficulties
and
unquietness
of
his
great
wealthy
condition
(
which
were
profitable
for
his
instruction
)
but
he
had
suffered
a
total
deprivation
of
it
,
either
by
Laban
,
or
Esau
,
or
at
least
by
the
neighbours
of
the
Shechemites
,
exasperated
by
the
treachery
and
cruelty
of
his
two
Sons
Simeon
and
Levi.
Upon
these
and
many
more
Considerations
,
it
is
most
evident
,
That
a
state
of
mediocrity
in
externals
is
to
be
preferred
before
an
estate
of
much
wealth
,
honour
,
or
grandeur
;
that
of
the
two
extremes
,
poverty
on
the
one
side
,
or
very
great
wealth
and
glory
on
the
other
;
the
latter
is
in
truth
more
dangerous
and
difficult
than
the
former
;
but
that
Agur's
Prayer
,
a
state
of
mediocrity
,
neither
poverty
nor
riches
,
but
food
convenient
for
a
man's
coudition
is
the
most
desireable
state
in
this
life
,
and
that
which
avoids
the
difticulty
of
both
extremes
.
I
would
willingly
from
these
Considerations
therefore
learn
to
attain
such
a
temper
and
disposition
of
Soul
as
might
be
safe
and
useful
for
me
in
relation
to
all
these
three
Conditions
of
Life
,
which-soever
of
them
the
Divine
Providence
should
send
unto
me
.
1.
In
reference
to
a
Mediocrity
or
such
a
state
of
externals
,
as
might
be
suitable
to
the
exigence
and
nature
of
my
condition
in
this
life
:
I
should
make
such
a
state
my
choice
,
and
not
my
trouble
;
I
should
with
all
thankfulness
acknowledge
both
the
goodness
,
and
wisdom
of
Almighty
God
,
in
giving
me
so
competent
,
and
so
safe
a
condition
;
that
hath
by
his
Providence
delivered
me
from
the
difficulties
,
and
inconveniencies
,
and
dangers
,
and
temptations
of
both
extremes
,
namely
,
great
want
,
and
great
wealth
:
and
I
shall
bear
my
lot
,
not
only
with
great
patience
and
quietness
,
but
with
great
contentation
and
thankfulness
.
2.
In
reference
to
an
estate
of
Want
or
Indagence
:
If
it
should
please
the
Divine
Providence
to
appoint
that
condition
to
me
,
I
should
nevertheless
comfort
and
support
my self
with
such
Considerations
as
these
:
1.
Though
my
condition
be
narrow
and
necessitous
,
yet
it
is
that
,
which
the
great
wise
Lord
of
the
great
Family
of
the
World
,
hath
appointed
to
me
;
I
will
therefore
bear
it
with
patience
and
resignation
.
2.
Though
it
be
an
estate
of
indigence
and
narrowness
,
yet
it
is
such
as
affords
me
and
my
Family
life
and
subsistence
,
though
not
without
much
pains
and
difliculty
:
it
might
have
been
worse
,
and
it
may
please
;
God
to
make
it
better
,
when
he
sees
fit
;
I
will
therefore
bear
it
with
contentedness
,
as
well
as
patience
.
3.
Though
my
state
be
very
narrow
and
pinching
,
yet
it
is
possibly
much
more
safe
,
than
an
estate
of
grandeur
and
affluence
:
my
account
is
the
less
;
my
temptations
not
so
dangerous
;
my
cares
fewer
;
my
lessons
of
dependence
upon
God
,
of
humility
and
lowliness
of
mind
,
of
temperance
and
sobriety
,
of
contempt
of
the
World
,
of
valuation
of
Eternity
and
provision
for
it
,
are
better
learned
in
this
extreme
than
in
the
other
:
I
shall
therefore
endeavour
to
improve
the
opportunities
,
even
of
this
hard
condition
,
and
bear
it
not
only
with
contentedness
,
but
thankfulness
.
3.
In
reference
to
an
estate
of
Redundance
and
Affluence
of
externals
,
an
estate
of
wealth
and
plenty
,
of
honour
and
grandeur
,
of
power
and
authority
and
preheminence
;
I
will
consider
,
1.
That
this
is
an
estate
full
of
temptations
,
and
temptations
of
the
greatest
size
and
the
most
dangerous
nature
;
as
,
pride
and
insolence
,
forgetfulness
of
God
,
luxury
,
intemperance
,
carnal
confidence
and
security
,
contempt
of
others
,
and
infinite
more
;
and
if
any
of
these
get
the
advantage
,
they
will
do
me
more
mischief
,
than
all
my
wealth
will
do
me
good
.
2.
Therefore
I
will
learn
and
exercise
very
great
vigilance
and
attention
,
that
I
be
not
cheated
into
these
temptations
.
3.
I
will
take
a
true
estimate
of
the
World
,
and
of
all
these
goodly
appearances
that
I
am
attended
with
from
it
;
and
I
will
not
take
my
measure
and
estimate
of
them
by
common
opinion
of
the
world
,
or
by
their
splendid
outside
,
but
I
will
look
more
strictly
into
them
,
and
find
whether
they
are
not
incertain
,
deceiving
things
;
what
stability
there
is
in
them
;
what
good
they
will
do
me
after
death
;
what
quietness
or
tranquility
of
mind
they
will
give
me
,
or
rather
take
from
me
;
whether
they
have
in
themselves
any
real
influence
to
make
me
better
or
wiser
.
4.
Upon
these
Considerations
(
if
)
I
find
,
as
find
I
shall
,
that
they
have
not
that
real
worth
in
them
that
the
vain
World
imagins
,
I
will
not
set
my
Heart
upon
them
,
nor
lay
any
confidence
upon
them
,
nor
lay
out
much
of
my
love
unto
them
,
or
any
great
esteem
for
them
.
5.
I
will
set
my
Heart
to
a
true
and
serious
consideration
of
those
durable
riches
and
glory
and
honour
that
our
dear
Lord
hath
provided
for
us
in
the
life
to
come
;
and
that
eternal
weight
of
glory
will
infinitely
out-weigh
all
the
wealth
,
and
honour
,
and
glory
that
I
do
or
can
enjoy
in
this
World
.
6.
And
upon
this
consideration
also
I
will
rectifie
my
judgment
concerning
this
World
,
and
the
greatest
glory
of
it
;
and
thereby
habituate
my self
to
a
low
esteem
of
the
wealth
I
have
,
or
can
have
,
and
set
up
my
hopes
and
treasure
in
more
noble
and
durable
enjoyments
.
7.
I
will
consider
I
am
but
a
Steward
when
all
is
done
,
and
the
greater
my
wealth
or
honour
is
,
the
greater
my
account
must
be
,
and
the
more
difficult
to
keep
them
fair
.
8.
That
in
as
much
I
am
but
a
Steward
,
I
will
be
very
careful
,
that
my
management
of
my
trust
may
be
such
as
will
bear
my
Lord's
scrutiny
.
I
will
not
employ
my
stock
of
wealth
or
honour
to
the
dishonour
of
my
Lord
,
in
riot
or
excess
,
in
vanity
or
oppression
;
but
will
do
as
much
good
with
it
as
I
can
,
according
to
the
trust
committed
to
me
,
that
I
may
give
a
just
and
fair
and
comfortable
account
of
my
Stewardship
when
my
Lord
and
Master
calls
for
it
.
9.
That
in
as
much
as
those
very
externals
are
in
themselves
blessings
,
if
well
employed
,
though
not
the
blessings
of
the
greatest
magnitude
;
I
will
with
all
humility
and
thankfulness
acknowledge
the
Divine
Bounty
to
me
,
in
trusting
me
with
Abundance
,
and
will
employ
it
to
his
Honour
.
Seneca
Thyest
.
Act.
2.
STet
quicunque
volet
potens
Auloe
culmine
lubrico
:
Me
dulcis
saturet
quies
,
Obscuro
positus
loco
,
Leni
perfruar
otio
,
Nullis
nota
Quiritibus
Altas
per
tacitum
fluat
.
Sic
cum
transierint
met
Nullo
cum
strepitu
dies
,
Plebeius
moriar
senex
.
Illi
mors
gravis
incubat
,
Qui
notus
nimis
omnibus
,
Ignotus
moritur
sibi
.
LEt
him
that
will
,
ascend
the
tottering
Seat
Of
courtly
Grandeur
,
and
become
as
great
As
are
his
mountain
Wishes
;
as
for
me
,
Let
sweet
Repose
,
and
Rest
my
portion
be
;
Give
me
some
mean
obscure
Recess
,
a
Sphere
Out
of
the
road
of
Business
,
or
the
fear
Of
Falling
lower
,
where
I
sweetly
may
My Self
,
and
dear
Retirement
still
enjoy
.
Let
not
my
Life
,
or
Name
,
be
known
unto
The
Grandees
of
the
Times
,
tost
to
and
fro
By
Censures
,
or
Applause
;
but
let
my
Age
Slide
gently
by
,
not
overthwart
the
Stage
Of
Publick
Interest
;
unheard
,
unseen
,
And
unconcern'd
,
as
if
I
ne're
had
been
.
And
thus
while
I
shall
pass
my
silent
days
In
shady
Privacy
,
free
from
the
Noise
And
busles
of
the
World
,
then
shall
I
A
good
old
Innocent
Plebeian
dy
.
Death
is
a
mere
Surprize
,
a
very
Snare
,
To
him
that
makes
it
his
lifes
greatest
care
To
be
a
publick
Pageant
,
known
to
All
,
But
unacquainted
with
Himself
,
doth
fall
.
OF
CONTENTATION
,
AND
The
MOTIVES
to
It
,
BOTH
MORAL
and
DIVINE
.
PHIL.
IV.
II.
For
I
have
learned
in
Whatsoever
estate
I
am
therewith
to
be
content
.
THere
are
Three
excellent
Virtues
which
especially
refer
to
our
condition
in
this
life
,
and
much
conduce
to
our
safe
and
Comfortable
passage
through
them
.
-
1.
Equality
of
Mind
,
or
AEquanimity
.
-
2.
Patience
.
-
3.
Contentedness
.
1.
Equality
of
Mind
or
Equanimity
,
is
that
virtue
which
refers
both
to
prosperity
and
adversity
,
whereby
in
all
conditions
of
that
kind
we
carry
an
even
and
equal
temper
,
neither
over-much
lifted
up
by
prosperity
,
nor
over-much
depressed
in
adversity
.
2.
Patience
properly
refers
to
crosses
,
disappointment
,
afflictions
,
and
adversity
,
whereby
we
carry
a
quiet
and
submissive
mind
,
without
murmuring
,
passion
,
or
discomposure
of
spirit
,
in
all
afflictions
,
whether
sickness
,
loss
of
friends
,
poverty
,
reproach
,
disgrace
,
or
the
like
.
3.
Contentation
;
which
differs
from
equality
of
mind
,
because
that
respects
as
well
prosperity
as
adversity
,
this
only
adversity
;
and
in
some
respects
differs
also
from
Patience
(
though
this
always
accompanies
it
)
1.
In
the
extent
of
the
object
,
for
patience
respects
all
kinds
of
affliction
;
contentedness
,
in
propriety
of
speech
,
respects
principally
the
affliction
of
want
or
poverty
.
2.
In
the
act
it self
,
for
patience
,
in
propriety
of
speech
,
implyes
only
a
quiet
composed
toleration
of
the
evils
of
adversity
,
but
contentedness
imports
somewhat
more
,
namely
,
not
only
a
quietness
of
mind
,
but
a
kind
of
cheerful
,
free
submission
to
our
present
condition
of
adversity
,
a
ready
compliance
with
the
Divine
Providence
,
and
,
in
effect
,
a
choice
of
that
state
wherein
the
Divine
Dispensation
placeth
us
,
as
well
as
in
bearing
it
.
These
,
though
they
may
in
strictness
give
a
distinction
between
Patience
and
Contentation
,
yet
we
must
observe
that
Contentation
is
never
without
Patience
,
though
it
be
something
more
:
and
that
in
the
common
acceptation
and
latitude
of
the
word
,
Contentation
doth
not
only
extend
to
the
condition
or
affliction
of
poverty
,
but
even
to
all
other
outward
afflictions
reached
to
us
by
the
inflicting
or
permitting
hand
of
Divine
Providence
:
and
in
this
large
acceptation
I
shall
here
apply
and
use
it
.
Content
therefore
,
in
its
large
acceptation
,
is
not
only
a
quiet
and
patient
,
but
also
a
free
and
cheerful
closing
with
that
estate
and
condition
of
life
,
which
the
Divine
Dispensation
shall
allott
unto
us
,
whether
mean
,
or
poor
,
or
laborious
,
and
painful
,
or
obscure
,
or
necessitous
,
or
sickly
,
or
unhealthy
,
or
without
friends
,
or
with
loss
or
absence
of
friends
,
or
unkindness
of
friends
,
or
any
other
state
that
seems
ungrateful
to
our
natures
or
disposition
.
For
we
need
not
apply
this
virtue
to
a
state
of
high
prosperity
in
all
things
,
wherein
(
though
men
are
not
ordinarily
contented
)
yet
they
have
but
small
temptations
to
discontent
from
the
estate
it self
wherein
they
so
are
.
This
lesson
of
Contentation
was
learnt
by
this
Apostle
,
which
imports
these
things
:
1.
That
it
is
a
lesson
that
is
possible
to
be
learned
,
for
the
Apostle
had
learned
it
.
2.
That
it
is
a
lesson
that
requires
something
of
industry
and
pains
to
acquire
it
,
for
he
learned
it
before
he
attained
it
.
3.
That
it
is
a
lesson
that
deserves
the
learning
,
for
he
speaks
of
it
as
of
a
thing
of
moment
and
great
use
,
well
worth
the
pains
he
took
to
attain
it
.
And
the
truth
is
,
it
is
of
so
great
importance
to
be
learned
,
that
without
it
we
want
the
comfort
of
our
lives
,
and
with
it
all
conditions
of
life
are
not
only
tolerable
but
comfortable
.
And
hence
it
is
that
this
excellent
Apostle
doth
very
often
inculcate
and
press
and
commend
this
lesson
in
many
of
his
Epistles
.
1
Tim.
6.6
.
Godliness
with
contentment
is
great
gain
.
Heb.
13.5
.
Let
your
conversation
be
without
covetousness
,
and
be
content
with
such
things
as
ye
have
;
for
he
hath
said
,
I
will
not
leave
thee
nor
forsake
thee
.
Again
,
1
Tim.
6.8
.
And
having
food
and
rayment
let
us
be
therewith
content
.
I
shall
therefore
set
down
those
Reasons
that
may
perswade
and
encourage
us
to
contentation
with
our
condition
,
and
likewise
to
patience
under
it
;
for
patience
and
contentation
cannot
be
well
severed
.
And
the
Reasons
are
of
two
sorts
;
1.
Moral
,
2.
Divine
and
Evangelical
.
Neither
shall
I
decline
the
use
of
Moral
Reasons
,
considering
how
far
by
the
help
of
these
many
Heathens
(
that
had
not
the
true
knowledge
of
God
revealed
in
his
Word
and
Son
)
advanced
in
the
practice
of
these
virtues
.
The
Moral
Reasons
therefore
are
these
:
-
1.
Very
many
of
the
external
evils
we
suffer
are
of
our
own
choice
and
procurement
,
the
fruits
of
our
own
follies
and
inadvertence
and
averseness
to
good
counsel
:
And
why
should
we
be
discontented
,
or
impatient
under
those
evils
which
we
our selves
have
chosen
,
or
repine
because
these
trees
bear
their
natural
fruit
?
-
2.
The
greatest
part
of
evils
we
suffer
are
of
that
nature
and
kind
,
that
are
not
in
our
power
either
to
prevent
or
help
:
Some
come
from
the
very
condition
of
our
nature
,
as
sicknesses
,
death
of
friends
;
and
of
absolute
necessity
,
the
more
relations
any
man
hath
,
the
more
evils
of
this
kind
we
may
suffer
:
And
can
we
reasonably
expect
that
the
very
natures
of
things
should
be
changed
to
please
our
humour
?
Again
,
some
come
from
the
hands
of
men
that
it
may
be
are
powerful
,
more
subtil
and
malicious
:
Why
should
we
discontent
our selves
or
be
impatient
because
others
are
too
strong
for
us
?
Others
again
come
by
occurtences
natural
(
though
disposed
by
the
hand
of
the
Divine
Providence
)
as
losses
by
storms
and
tempests
,
by
unseasonable
weather
,
by
intemperateness
of
the
air
or
meteors
.
Can
we
reasonably
expect
that
the
great
God
of
Heaven
and
Earth
should
alter
his
setled
Laws
of
Nature
for
the
convenience
of
every
such
little
Worm
as
you
or
I
am
?
It
may
be
that
storm
or
intemperate
season
that
may
do
you
or
me
some
prejudice
,
may
do
others
as
many
and
as
good
,
or
it
may
be
more
and
better
,
a
benefit
:
that
wind
that
strikes
my
Ship
against
the
Rock
,
may
fetch
off
two
or
more
from
the
Sands
.
Let
us
be
content
therefore
to
suffer
Almighty
God
to
govern
the
World
according
to
his
wisdom
and
not
our
will
,
though
it
may
be
a
particular
detriment
to
you
or
to
me
:
or
if
we
repine
against
it
,
we
must
not
think
thereby
to
obtain
our
own
wills
.
-
3.
The
texture
and
frame
of
the
World
is
such
,
that
it
is
absolutely
necessary
that
,
if
some
be
rich
and
powerful
,
or
great
,
or
honorable
,
others
must
be
poor
,
and
subject
,
and
ignoble
:
If
all
were
equally
powerful
,
there
would
be
no
power
nor
government
,
because
all
would
be
equal
;
if
all
were
equally
rich
,
it
would
be
but
only
nominally
,
indeed
none
would
be
rich
,
but
all
would
be
poor
,
there
could
be
no
Artificers
,
no
Labourers
,
no
Servants
.
Since
therefore
it
is
of
necessity
,
in
the
order
of
the
World
,
that
some
must
be
poor
,
or
less
rich
or
powerful
than
others
,
why
should
I
be
so
unreasonable
,
or
unjust
,
to
desire
that
lot
of
poverty
or
lowness
of
condition
should
be
another's
and
not
mine
?
Or
,
why
should
not
I
be
contented
to
be
of
the
lower
fort
of
men
,
since
the
order
of
the
World
requires
that
such
some
must
be
?
-
4.
Let
any
man
observe
it
whiles
he
will
,
he
shall
find
that
whatsoever
of
worldly
advantages
any
man
doth
most
plentifully
enjoy
,
and
most
men
most
greedily
desire
,
of
necessity
he
must
thereby
have
more
crosses
and
afflictions
.
A
man
desires
many
Children
,
Friends
,
Relations
;
the
more
he
hath
of
these
,
the
more
mortal
dying
comforts
he
hath
;
the
more
he
hath
that
must
be
sick
,
and
suffer
affliction
,
and
dye
:
and
every
one
of
these
afflictions
or
losses
in
a
man's
Relations
,
are
so
many
renewed
afflictions
,
and
crosses
,
and
troubles
to
himself
.
A
man
desires
wealth
,
and
hath
it
;
the
more
cares
and
fears
he
hath
;
and
the
more
he
hath
the
more
he
hath
to
lose
,
and
of
necessity
he
must
have
more
losses
the
more
he
hath
:
as
he
that
hath
a
thousand
Sheep
must
in
probability
lose
more
in
a
year
than
he
that
hath
but
forty
:
And
besides
,
Wealth
is
the
common
mark
that
every
man
shoots
at
,
and
every
man
will
be
pulling
somewhat
from
him
that
hath
much
,
because
every
man
thinks
he
hath
enough
for
others
as
well
as
himself
.
A
man
desires
honour
,
power
,
grandeur
,
and
he
hath
it
:
but
every
man
envies
him
,
and
is
ready
to
unhorse
him
,
and
a
small
neglect
,
reproach
or
misfortune
sits
closer
to
such
a
man
,
than
to
a
meaner
man
;
and
the
more
of
honour
or
power
he
hath
,
the
more
of
such
breaches
he
shall
be
sure
to
meet
with
.
A
man
desires
long
life
,
and
accordingly
enjoyes
it
:
but
in
the
tract
of
long
life
a
man
is
sure
to
meet
with
more
sicknesses
,
more
crosses
,
more
loss
of
friends
and
relations
,
and
over-lives
the
greatest
part
of
his
external
comforts
,
and
in
Old
age
becomes
his
own
burthen
.
-
5.
If
a
man
desire
much
wealth
or
power
,
and
enjoyes
it
,
yet
it
is
certain
so
much
the
more
thereof
he
hath
,
so
much
the
less
others
have
;
for
he
hath
that
which
might
otherwise
be
divided
among
many
.
Why
therefore
should
a
man
desire
it
,
or
discontent
himself
,
if
he
have
it
not
,
since
what
he
thus
enjoys
is
with
another's
detriment
and
loss
,
who
would
have
a
share
in
it
,
if
he
had
it
not
alone
?
And
why
should
I
covet
that
,
or
be
discontented
if
I
have
it
not
,
since
if
I
have
it
,
I
shall
procure
the
like
discontent
in
others
.
-
6.
It
is
certain
in
the
course
of
the
World
,
there
are
and
must
be
a
greater
number
of
crosses
and
troubles
,
and
of
greater
moment
than
there
are
of
External
Comforts
,
nay
there
is
searce
any
comfort
that
any
man
hath
,
but
like
Jonah's
Gourd
,
it
hath
a
Worm
growing
at
the
root
of
it
,
which
doth
not
only
wither
the
comfort
it self
,
but
most
times
creates
greater
trouble
and
sorrow
,
than
the
comfort
it self
hath
good
if
entirely
enjoyed
.
A
man
hath
many
Children
,
it
may
be
they
are
all
very
good
and
hopeful
,
yet
they
are
mortal
,
and
if
they
dye
,
the
death
of
such
a
Child
is
so
much
the
more
grievous
,
by
how
much
the
more
good
and
towardly
he
was
.
But
if
any
of
them
prove
vicious
,
foolish
or
naught
,
by
how
much
a
Child
is
nearer
than
a
stranger
,
by
so
much
the
more
his
vices
give
trouble
,
sorrow
,
and
care
to
his
Parent
:
So
that
in
all
worldly
things
,
the
stock
of
troubles
is
greater
three
to
one
,
than
that
of
comforts
;
so
true
is
that
of
Job
,
A
man
is
born
to
troubles
as
the
sparks
fly
upwards
.
Why
therefore
should
a
man
sink
into
discontent
,
because
the
World
doth
but
solitum
obtinere
,
and
follows
its
own
natural
complexion
and
state
.
-
7.
We
are
generally
greatly
mistaken
in
the
nature
of
Good
and
Evil
,
and
have
not
the
true
measures
of
it
.
That
is
truly
relatively
Good
which
makes
a
man
the
better
,
and
that
truly
Evil
in
its
relative
nature
,
which
makes
a
man
the
worse
.
If
prosperity
and
success
make
me
thankful
,
watchful
,
charitable
,
benificent
,
then
is
prosperity
good
to
me
,
for
it
makes
me
better
;
but
if
it
make
me
proud
,
haughty
,
insolent
,
domineering
,
vain-glorious
,
it
is
evil
to
me
.
If
adversity
make
me
clamorous
,
murmuring
,
envious
,
spightful
,
injurious
,
then
't
is
evil
to
me
;
but
if
it
makes
me
humble
,
sober
,
patient
,
then
't
is
good
to
me
.
And
let
any
man
impartially
take
the
measure
of
the
very
same
man
or
divers
men
in
each
condition
,
he
shall
find
ten
to
one
receive
more
mischief
by
prosperity
than
by
adversity
.
Why
should
I
then
not
content
my self
with
that
condition
which
is
more
safe
to
me
,
and
makes
me
the
better
man
,
though
not
,
the
richer
or
greater
.
-
8.
Which
is
but
a
farther
explication
of
what
is
said
next
before
.
It
is
certain
that
a
good
man
is
like
the
Elixir
,
it
turns
Iron
into
Gold
,
and
makes
the
most
sowre
condition
of
life
not
only
tollerable
,
but
useful
and
convenient
.
If
I
be
such
,
I
mould
and
frame
my
worst
condition
into
a
condition
of
comfort
and
contentment
by
my
patience
and
contentation
.
Why
should
I
then
be
discontented
with
my
condition
,
since
by
the
grace
of
God
I
am
able
to
make
it
what
I
please
?
If
I
can
content
my self
with
the
good
temper
and
disposition
of
my
own
Heart
and
Soul
,
I
have
no
reason
to
be
discontented
with
my
condition
,
for
if
I
find
it
not
good
I
can
make
it
such
by
the
equality
,
patience
,
and
temper
of
my
own
mind
:
And
that
the
mind
is
the
principal
matter
in
contentation
or
discontent
,
we
need
no
other
instance
than
that
of
Ahab
and
Haman
;
the
one
a
great
King
,
the
other
a
great
Favourite
of
a
mighty
Monarch
,
full
of
wealth
and
honour
;
yet
a
covetous
mind
in
one
and
a
proud
mind
in
the
other
,
made
the
former
sick
for
a
little
spot
of
ground
,
and
the
latter
grow
to
so
high
a
degree
of
discontent
for
want
of
the
knee
of
a
poor
Jew
,
that
it
withered
all
his
enjoyments
.
1
King
.
21.5
.
Hest.
5.13
.
-
9.
Discontent
and
Impatience
galls
a
thousand
times
more
than
the
cross
or
affliction
doth
.
We
owe
more
of
the
evil
of
crosses
,
troubles
,
and
afflictions
,
to
the
unquiet
,
restless
,
impatient
,
distemper
of
our
mind
,
than
to
them
.
We
are
like
men
in
a
Feaver
,
that
infinitely
increase
their
heat
by
their
tossing
and
tumbling
more
than
if
they
lay
still
,
and
then
they
complain
of
the
uncasiness
of
their
Bed
:
Like
the
Prophet's
wild
Bull
in
a
Net
we
intangle
and
tyre
our selves
worse
with
our
strugling
than
if
we
were
more
patient
and
still
;
or
like
the
Ship
,
it
is
not
broken
by
the
Rock
,
but
by
its
own
violent
motion
against
it
.
Why
then
should
I
discontent
and
disquiet
my self
with
my
condition
,
when
I
make
it
and
my self
thereby
worse
and
more
uneasy
?
-
10.
As
my
discontentedness
and
unquietness
renders
my
condition
the
more
uneasy
,
so
it
no
way
conduceth
to
my
rescue
from
it
:
For
since
I
cannot
be
so
brutish
as
to
think
that
the
occurrences
which
befall
men
are
without
a
Divine
Conduct
,
so
it
is
certain
that
all
his
Dispensations
are
wise
and
directed
to
a
wise
end
;
and
even
afflictions
themselves
have
their
errand
and
business
,
to
make
men
more
humble
,
watchful
and
considerate
.
If
I
correct
my
Child
for
his
fault
,
and
he
continue
still
more
stubborn
,
I
shall
correct
him
longer
till
he
return
to
his
submissiveness
and
duty
.
Why
then
should
I
discontent
my self
,
and
be
impatient
under
my
affliction
,
when
it
is
not
only
vain
and
fruitless
thereby
to
expect
deliverance
,
but
in
all
probability
the
likelyest
way
to
keep
me
still
under
it
.
-
11.
As
thus
my
condition
is
not
amended
,
but
made
the
worse
,
more
severe
,
and
lasting
by
my
impatience
and
discontent
,
so
Patience
and
Contentation
will
give
me
these
great
advantages
:
1.
In
all
probability
it
will
shorten
my
affliction
,
because
it
hath
obtained
its
effect
and
end
,
and
the
message
it
brings
is
duly
answered
.
2.
But
howsoever
it
will
make
in
infinitely
more
easy
,
the
less
I
struggle
under
it
.
3.
And
,
which
is
the
best
of
all
,
it
gives
me
the
possession
of
my
own
Soul
,
internal
peace
and
tranquility
of
mind
,
a
kind
and
comfortable
serenity
of
spirit
.
I
remain
Master
of
my
passions
,
of
my
intellectuals
,
of
my self
,
and
am
not
transported
into
another
thing
,
than
what
becomes
a
reasonable
man
:
though
there
be
storms
and
tempests
and
rolling
seas
without
me
,
yet
all
is
calm
and
quiet
within
.
Contentation
and
patience
renders
my
outward
condition
of
little
concernment
to
me
,
so
long
as
it
gives
me
the
opportunity
to
possess
and
enjoy
me self
,
my
virtue
and
goodness
,
and
the
attestation
of
a
good
Conscience
.
-
12.
Though
I
want
somewhat
that
others
have
,
yet
't
is
ten
to
one
that
I
have
somewhat
that
many
as
good
,
if
not
better
,
want
.
It
may
be
I
want
wealth
,
yet
I
have
health
;
it
may
be
I
want
health
,
yet
I
have
Children
,
that
others
want
.
I
will
learn
contentment
.
by
considering
others
wants
and
my
enjoyments
,
and
not
learn
discontent
from
others
enjoyments
and
my
own
wants
.
These
be
the
Moral
Considerations
,
and
truly
they
be
of
great
weight
,
moment
,
and
use
,
and
,
as
I
said
,
carried
the
Heathen
a
great
way
in
the
virtues
of
Contentation
and
Patience
:
But
yet
they
oftentimes
failed
,
and
were
too
weak
to
compose
the
mind
under
a
storm
of
crosses
,
losses
,
and
afflictions
;
and
therefore
Almighty
God
hath
furnished
us
with
a
more
excellent
way
,
which
lets
me
into
the
Second
Consideration
,
namely
,
the
Divine
and
Evangelical
Helps
to
Patience
and
Contentation
:
Their
number
will
not
be
so
many
as
the
former
,
but
their
weight
and
efficacy
greater
,
and
they
are
such
as
these
:
-
1.
The
worst
I
here
suffer
is
less
than
I
deserve
,
and
the
least
that
I
enjoy
is
more
than
I
can
in
justice
expect
;
it
is
but
gift
and
bounty
:
I
have
therefore
reason
to
be
content
and
thankful
for
the
least
merey
,
and
to
be
patient
and
quiet
under
my
greatest
evil
.
-
2.
There
is
no
affliction
,
cross
,
or
condition
of
life
,
but
is
reached
out
to
us
from
the
Hand
or
Permission
of
the
most
glorious
Sovereign
of
all
the
World
,
to
whom
we
owe
an
infinite
subjection
,
because
we
have
our
being
from
him
:
And
therefore
it
is
but
just
and
reasonable
for
us
to
content
our selves
with
what
he
is
pleased
thus
to
inflict
:
and
the
greatest
cross
or
affliction
of
this
life
,
is
not
answerable
to
his
bounty
and
goodness
in
giving
us
being
.
-
3.
He
is
not
only
the
absolute
Sovereign
of
us
,
and
all
the
World
,
but
he
is
the
most
Just
and
wise
Governour
of
it
,
and
all
men
,
and
all
the
dispensations
of
his
government
are
directed
to
most
just
,
wise
,
and
excellent
ends
:
And
therefore
we
have
all
imaginable
reason
,
not
only
patiently
to
submit
,
but
cheerfully
and
contentedly
to
bear
any
condition
that
he
dispenseth
,
and
,
with
an
implicit
faith
,
to
resign
our
wills
to
his
,
as
being
assured
it
is
infinitely
more
wise
and
just
than
ours
.
Sometimes
they
are
the
acts
of
his
Justice
to
punish
us
for
some
past
offence
;
but
always
the
acts
of
his
Wisdom
,
either
to
try
us
,
to
reclaim
us
,
to
prevent
us
from
worse
evils
;
or
to
amend
us
,
to
make
us
more
humble
,
watchful
,
dutiful
,
circumspect
;
to
draw
us
off
from
too
much
resting
on
the
World
;
to
make
us
bethink
our selves
of
our
duty
,
and
returning
to
him
by
repentance
,
faith
and
obedience
.
-
4.
He
is
not
only
a
Wise
and
Just
Governour
,
but
a
most
Merciful
and
tender
Father
,
and
one
that
out
of
very
faithfulness
,
love
,
and
goodness
corrects
us
,
as
a
Father
doth
his
Son
he
entirely
loveth
:
and
upon
this
account
we
may
rest
assured
,
1.
That
he
never
afflicts
,
or
sends
,
or
permits
any
cross
to
fall
upon
us
,
but
it
is
for
our
everlasting
,
and
many
times
for
our
temporal
,
good
:
2.
That
no
cross
or
affliction
shall
lye
longer
or
heavier
upon
us
,
than
is
conducible
to
our
good
:
3.
That
he
doth
,
and
will
always
,
send
along
his
Staff
with
his
Rod
,
his
Grace
with
his
Affliction
,
to
tutor
and
instruct
us
,
to
support
and
comfort
us
;
and
if
we
find
not
this
support
in
our
greatest
affliction
,
it
is
not
because
it
is
wanting
to
us
,
but
because
we
are
wanting
to
it
,
to
lay
hold
upon
it
,
and
improve
it
.
-
5.
For
our
farther
assurance
of
his
love
to
us
and
care
of
us
,
we
have
the
word
of
the
great
Monarch
of
the
World
,
the
Mighty
,
Faithful
,
and
All-sufficient
God
.
I
will
not
leave
thee
nor
forsake
thee
.
Heb.
13.5
.
-
6.
He
hath
given
us
the
greatest
pledge
of
his
love
and
goodness
,
that
the
most
doubting
or
craving
Heart
in
the
World
could
ever
desire
;
his
Son
to
be
our
Sacrifice
:
And
how
shall
he
not
with
Him
give
us
all
things
needful
,
useful
and
beneficial
?
Rom.
8.32
.
This
Son
of
his
he
made
the
Captain
of
our
Salvation
,
and
yet
he
made
him
a
man
of
sorrows
,
and
acquainted
with
grief
,
Isa.
53.3
.
and
made
perfect
by
sufferings
,
Heb.
2.9
,
10.
And
this
Son
of
God
did
bear
,
not
only
with
patience
,
but
with
resignation
,
and
contentation
of
mind
:
Matth.
26.39
.
Not
as
I
will
,
but
as
thou
wilt
:
Lu.
12.50
.
I
have
a
baptism
to
be
baptized
withal
,
and
how
am
I
straitned
till
it
be
accomplished
?
and
when
all
was
done
,
Jesus
,
that
was
made
a
little
lower
than
the
Angels
,
for
the
suffering
of
death
,
was
crowned
with
glory
and
honour
;
That
he
by
the
grace
of
God
should
taste
death
for
every
man
.
For
it
became
him
,
for
whom
are
all
things
and
by
whom
are
all
things
,
in
bringing
many
sens
to
glory
,
to
make
the
captain
of
their
salvation
perfect
through
sufferings
.
Heb.
2.9
.
and
this
was
done
(
besides
that
Expiatory
Sacrifice
thereby
made
for
us
)
for
these
admirable
Ends
:
1.
That
we
might
see
before
us
,
the
ordinary
method
of
the
Divine
Dispensation
,
his
own
Eternal
Son
,
that
knew
no
sin
,
yet
was
made
a
man
of
forrows
:
and
then
why
should
we
,
poor
sinful
men
,
expect
to
be
exempted
and
priviledge
more
than
the
Eternal
Son
,
in
whom
God
from
Heaven
proclaimed
himself
well
pleased
?
2.
That
we
might
have
an
Example
before
us
:
He
,
that
is
made
the
Captain
of
our
Salvation
,
was
likewise
to
be
the
common
pattern
and
image
,
whereunto
all
his
disciples
and
followers
are
to
be
conformed
,
both
passively
and
actively
:
he
was
exhibited
as
the
First-born
among
many
Brethren
;
the
common
image
according
to
which
,
all
his
disciples
and
followers
should
be
conformed
.
Rom.
8.29
.
As
he
was
made
perfect
by
sufferings
,
so
must
we
;
and
as
he
through
a
vail
of
Sufferings
passed
into
Glory
,
so
must
we
;
that
if
we
suffer
with
him
,
we
may
be
glorified
with
him
:
He
was
exhibited
,
as
the
common
standard
and
pattern
of
a
Christian's
condition
,
in
the
lowest
estate
that
can
befall
him
in
this
life
:
and
surely
we
have
reason
to
be
contented
to
be
conformed
,
and
subject
to
the
condition
of
the
Captain
of
our
Salvation
.
3.
That
as
he
was
thus
exhibited
as
a
passive
example
of
our
conformity
,
so
he
became
an
active
example
for
our
imitation
;
full
of
quietness
,
composedness
,
submission
,
patience
,
and
contentation
,
to
give
us
an
example
,
1
Pet.
2.
21.
and
to
imprint
upon
us
the
same
temper
and
frame
of
mind
,
Phil.
2.6
.
that
whiles
we
behold
his
example
,
we
may
,
by
a
secret
sympathy
,
be
transformed
,
as
it
were
,
into
the
same
mould
and
image
.
4.
That
we
might
have
this
great
pledge
and
assurance
,
that
he
who
once
lived
in
this
world
,
and
had
experience
of
the
difficulties
and
troubles
of
it
,
and
is
now
translated
to
the
right
hand
of
the
glorious
Majesty
of
God
,
and
hath
the
prospect
of
all
our
wants
,
and
needs
,
and
sorrows
,
and
troubles
,
and
sufferings
,
and
of
the
degrees
of
strength
we
have
to
bear
it
,
and
hath
the
plenitude
of
power
to
support
,
to
strengthen
and
deliver
us
;
I
say
,
that
we
may
be
assured
,
that
he
is
a
merciful
and
faithful
High
Priest
,
sensible
,
and
compassionate
of
our
condition
;
Heb.
2.
18.
for
in
that
he
himself
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
Thus
it
hath
pleased
the
goodness
of
Almighty
God
,
(
who
knows
our
frame
and
considers
that
we
are
but
dust
)
to
use
as
much
indulgence
and
compliance
,
as
is
possible
for
a
most
tender
Father
to
his
weak
and
froward
Children
:
That
since
he
knows
,
affliction
and
crosses
are
as
necessary
for
us
as
the
very
best
of
all
our
blessings
,
yet
he
gives
us
all
the
helps
and
supplies
that
are
imaginable
,
with
the
greatest
suitableness
to
our
nature
,
to
make
them
easie
,
supportable
,
and
profitable
;
and
to
bear
us
up
to
bear
them
,
with
the
greatest
patience
and
contentation
.
We
cannot
be
without
them
,
for
then
we
are
very
apt
to
grow
proud
and
secure
,
self-conceited
,
insolent
,
to
set
our
rest
,
and
be
building
of
Tabernacles
here
,
to
dread
and
fear
death
beyond
all
measure
and
order
,
and
to
be
utterly
unprovided
for
it
,
to
be
desirous
to
take
our
portion
in
this
life
,
and
to
make
our
Heaven
on
this
side
death
;
as
the
two
Tribes
desired
their
lot
on
this
side
Jordan
,
because
they
found
it
convenient
.
(
Num.
32.
)
And
though
we
cannot
well
be
without
them
,
yet
we
frand
in
need
of
daily
helps
to
bear
them
patiently
,
contentedly
,
and
and
profitably
;
and
we
are
accordingly
,
by
the
Divine
Goodness
,
furnished
with
helps
suitable
to
our
condition
and
frame
.
As
all
the
afflictions
,
crosses
,
and
troubles
of
this
life
,
are
managed
by
the
wise
Providence
and
Government
of
the
most
wise
and
merciful
God
,
and
have
their
voice
,
errand
,
and
message
from
him
to
us
,
(
Hear
the
Rod
and
him
that
hath
appointed
it
:
)
So
,
he
hath
given
us
the
inestimable
Jewel
of
his
Word
,
to
expound
and
unriddle
what
he
means
by
them
,
and
to
instruct
us
how
to
carry
our selves
under
them
;
how
to
improve
them
all
for
our
spiritual
and
everlasting
good
;
how
with
patience
and
cheerfulness
to
undergo
them
;
how
to
be
drawn
the
nearer
to
God
by
them
.
And
to
this
end
he
hath
given
us
most
divine
and
wise
counsels
touching
them
;
great
assurance
of
his
love
,
goodnrss
,
and
the
light
of
his
countenance
,
to
carry
and
conduct
us
with
comfort
and
dependance
upon
him
in
them
;
and
hath
given
us
admirable
Examples
,
which
are
as
so
many
Commentaries
and
Expositions
upon
them
,
and
to
shew
us
what
he
means
and
intends
in
them
and
by
them
:
As
the
examples
of
the
Jewish
Church
and
People
;
the
examples
of
his
best
Saints
and
Servants
,
and
their
sufferings
,
and
the
reasons
of
them
,
and
their
deportment
under
them
,
and
wherein
they
failed
,
and
wherein
they
benefited
by
them
;
as
Abraham
,
Job
,
Moses
,
David
,
Hezekiah
,
Josiah
,
and
all
the
Apostles
and
Primitive
Christians
:
in
whom
we
may
with
great
clearness
and
satisfaction
observe
how
much
advantage
they
got
by
their
afflictions
;
what
losses
they
we
are
at
by
their
peevishness
,
frowardness
and
discontent
with
their
afflicted
conditions
;
what
comfort
,
satisfaction
,
and
benefit
they
attained
by
their
patience
,
quietness
,
equality
of
mind
,
voluntary
submission
to
the
Divine
Providence
,
and
contentation
with
their
estates
,
though
never
so
troublesom
and
uneasie
.
But
above
,
all
the
bountiful
God
hath
brought
Life
and
Immortality
to
light
through
the
Gospel
:
He
hath
given
us
the
clearest
conviction
imaginable
that
this
world
,
and
our
life
in
it
,
is
not
our
principal
End
and
Scope
,
but
the
place
of
our
Pilgrimage
,
at
best
our
Inn
,
not
our
home
;
our
place
of
tryal
and
preparation
for
a
better
state
:
He
hath
shewed
us
that
it
is
but
our
passage
,
and
such
a
passage
as
must
and
shall
be
accompanied
with
afflictions
,
and
,
it
may
be
,
with
persecution
by
evil
men
,
evil
Angels
,
evil
occurrences
:
that
it
is
the
place
of
our
warsare
;
a
troublesom
and
tumultuous
stormy
Sea
,
through
which
we
must
pass
before
we
come
to
our
Haven
:
that
our
Countrey
,
our
home
,
our
place
of
rest
and
●●ppiness
,
lies
on
the
other
side
of
death
,
where
there
shall
be
no
sorrow
,
nor
trouble
,
nor
fears
,
nor
dangers
,
nor
afflictions
,
nor
tears
,
but
a
place
of
eternal
and
unchangeable
comfort
,
fulness
of
most
pure
and
uninterrupted
pleasures
,
and
that
for
evermore
:
that
through
many
tribulations
and
afflictions
we
must
enter
into
that
Kingdom
,
as
his
ancient
People
entred
into
their
Canaan
through
a
red
Sea
,
a
tiresom
and
barren
Wilderness
,
firey
Serpents
,
wants
,
enemies
,
and
unintermitted
dangers
and
difficulties
:
that
our
light
afflictions
,
which
are
here
but
for
a
moment
,
work
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
Our
afflictions
and
incoveniences
in
this
world
,
1.
are
light
in
comparison
of
that
exceeding
,
far
more
exceeding
weight
of
glory
:
2.
As
they
are
but
light
,
so
being
compared
with
that
eternal
weight
of
glory
,
they
are
but
for
a
moment
:
The
longest
life
we
here
live
is
not
ordinarily
above
threescore
and
ten
years
,
and
though
the
more
troublesom
and
uneasie
that
life
is
,
the
longer
it
seems
,
yet
compared
with
the
infinite
abyss
of
Eternity
,
it
is
but
a
moment
,
yea
less
than
a
moment
,
if
less
can
be
,
yet
such
is
the
longest
stay
in
this
life
if
compared
with
Eternity
.
And
the
gracious
God
hath
presented
this
greatest
,
and
most
important
truth
to
us
,
with
the
greatest
evidence
and
assurance
that
the
most
desponding
and
suspitious
Soul
can
desire
.
1.
He
hath
given
his
own
Word
of
Truth
to
assure
us
of
it
.
2.
He
hath
given
his
own
Son
,
to
seal
it
unto
us
,
by
the
most
powerful
and
convincing
evidence
imaginable
;
by
his
mission
from
Heaven
on
purpose
to
tell
us
it
;
by
his
Miracles
;
by
attestations
from
Heaven
,
by
the
laying
down
his
own
Life
in
witness
of
it
;
by
his
Resurrection
and
Ascention
;
by
the
miraculous
Mission
of
his
Holy
Spirit
visibly
and
audibly
.
Again
,
3.
He
hath
confirmed
it
to
us
,
by
the
Doctrine
and
Miracles
of
his
Apostles
;
by
their
Death
and
Martyrdom
;
as
a
Witness
of
the
Truth
they
taught
;
by
the
numerous
Converts
,
and
Primitive
Christians
,
and
godly
Martyrs
,
who
all
lived
and
dyed
in
this
Faith
,
and
for
it
;
who
made
it
their
choice
rather
to
suffer
afflictions
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
,
declaring
plainly
that
they
sought
a
better
City
and
Countrey
,
that
is
,
a
heavenly
,
Heb.
11.15
,
25.
and
this
Countrey
,
and
this
City
they
had
in
their
Eye
,
even
whiles
they
lived
in
this
troublesom
world
:
And
this
prospect
,
this
hope
,
and
expectation
,
rendred
this
lower
world
of
no
great
value
to
them
,
the
pleasures
thereof
they
esteemed
but
low
and
little
,
and
the
troubles
and
uneasiness
thereof
they
did
undergo
patiently
,
cheerfully
,
and
contentedly
;
for
they
looked
beyond
them
,
and
placed
their
hopes
,
their
treasure
,
their
comfort
above
them
:
And
even
whiles
they
were
in
this
life
,
yet
they
did
,
by
their
faith
and
hope
,
anticipate
their
own
happiness
,
and
enjoyed
by
faith
,
even
before
they
actually
possessed
it
,
by
fruition
;
for
Faith
is
the
substance
of
things
hoped
for
,
Heb.
11.
and
makes
those
things
present
by
the
firmness
of
a
sound
perswasion
,
which
are
in
themselves
future
and
to
come
.
And
this
is
that
,
which
will
have
the
same
effect
with
us
,
if
we
live
and
believe
as
they
did
;
and
be
but
firmly
,
and
soundly
perswaded
of
the
truth
of
the
Gospel
,
thus
admirably
confirmed
unto
us
.
This
is
the
victory
that
overcometh
the
world
,
even
our
faith
.
Heb.
10.38
.
The
just
shall
live
by
faith
.
2
Cor.
5.7
.
We
live
by
faith
,
and
not
by
sight
;
and
excellent
is
that
passage
to
this
purpose
,
2
Cor.
4.16
,
17
,
18.
For
which
cause
we
faint
not
,
but
though
our
outward
man
perish
,
yet
our
inward
man
is
renewed
day
by
day
.
For
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
.
And
therefore
if
we
do
but
seriously
believe
the
truth
of
the
Gospel
,
the
truth
of
the
life
to
come
,
the
best
external
things
of
this
world
will
seem
but
of
small
moment
to
take
up
the
choicest
of
our
desires
or
hopes
,
and
the
worst
things
this
world
can
inflict
will
appear
too
light
to
provoke
us
to
impatience
or
discontent
.
He
that
hath
but
Heaven
and
everlasting
glory
in
prospect
and
a
firm
expectation
,
will
have
a
mind
full
of
contentation
in
the
midst
of
the
lowest
and
darkest
condition
here
on
Earth
.
Impatience
and
discontent
never
can
stay
long
with
us
,
if
we
awake
our
minds
,
and
summon
up
our
faith
and
hope
in
that
life
and
happiness
to
come
.
Sudden
passions
of
impatience
and
discontent
,
may
like
clouds
arise
and
trouble
us
for
a
while
,
but
this
faith
,
and
this
hope
rooted
in
the
Heart
,
if
stirred
up
,
will
,
like
the
Sun
,
scatter
and
dispell
them
,
and
cause
the
light
of
patience
,
contentation
,
and
comfort
to
thine
through
them
.
And
as
we
have
this
hope
of
immortality
and
blessedness
set
before
us
,
so
the
means
and
way
to
attain
it
is
easie
and
open
to
all
;
no
person
is
excluded
from
it
,
that
wilfully
excludes
not
himself
.
Isa.
51.1
.
Ho
every
one
that
thirsteth
come
ye
to
the
waters
,
and
he
that
hath
no
money
come
ye
,
buy
and
eat
without
money
and
without
price
.
Rev.
22.17
.
Whosoever
will
,
let
him
take
of
the
waters
of
life
freely
.
Matth.
11.28
.
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
.
The
way
to
everlasting
happiness
,
and
consequently
to
contentation
here
,
is
laid
open
to
all
.
It
was
the
great
reason
why
God
made
mankind
,
to
communicate
everlasting
happiness
to
them
;
and
when
they
wilfully
threw
away
that
happiness
,
it
was
the
end
why
he
sent
his
Son
into
the
world
,
to
restore
mankind
unto
it
.
And
as
the
way
is
open
to
all
,
so
it
is
easie
to
all
;
his
yoak
is
easie
and
his
burthen
light
.
The
terms
of
attaining
happiness
,
if
sincerely
endeavoured
,
are
easie
to
be
performed
,
by
virtue
of
that
grace
,
that
God
Almighry
affords
to
all
men
,
that
do
not
wilfully
reject
it
:
namely
,
to
believe
the
truth
of
the
Gospel
,
so
admirably
confirmed
,
and
sincerely
to
endeavour
to
obey
the
precepts
thereof
,
which
are
both
just
and
reasonable
,
highly
conducing
to
our
contentation
in
this
life
,
and
consummating
our
happiness
in
the
life
to
come
:
And
for
our
encouragement
in
this
obedience
,
we
are
sure
to
have
,
if
we
desire
it
,
the
special
grace
of
the
Blessed
Spirit
to
assist
us
,
and
a
merciful
Father
to
accept
of
our
sincerity
,
and
a
gracious
Saviour
to
pardon
our
failings
and
deficiencies
.
So
that
the
way
to
attain
contentation
in
this
life
,
and
happiness
in
the
life
to
come
,
as
it
is
plain
and
certain
,
so
it
is
open
and
free
,
none
is
excluded
from
it
,
but
it
is
free
and
open
to
all
,
that
are
but
willing
to
use
this
means
to
attain
it
.
And
I
shall
wind
up
all
this
long
Discourse
touching
Contentation
with
this
plain
and
ordinary
Instance
.
I
have
before
said
that
our
home
,
our
Countrey
is
Heaven
and
Everlasting
Happiness
,
where
there
are
no
sorrows
,
nor
fears
,
nor
troubles
;
that
this
World
is
the
place
of
our
travel
,
and
pilgrimage
,
and
at
the
best
our
Inn
:
Now
when
I
am
in
my
journey
,
I
meet
with
several
inconveniencies
;
it
may
be
the
way
is
bad
and
foul
,
the
weather
tempestuous
or
stormy
;
it
may
be
I
meet
with
some
rough
companions
,
that
either
turn
me
out
of
my
way
,
or
all
dash
and
dirt
me
in
it
,
yet
I
content
my self
,
for
all
will
be
mended
when
I
come
home
:
but
if
I
chance
to
lodge
at
my
Inn
,
there
it
may
be
I
meet
with
bad
entertainment
,
the
Inn
is
full
of
guests
,
and
I
am
thrust
into
an
inconvenient
lodging
,
or
ill
diet
,
yet
I
content
my self
,
and
consider
it
is
no
better
than
what
I
have
reason
to
expect
,
it
is
but
according
to
the
common
condition
of
things
in
that
place
;
neither
am
I
solicitous
to
furnish
my
lodging
with
better
accommodations
,
for
I
must
not
expect
to
make
long
stay
there
,
it
is
but
my
Inn
,
my
place
of
repose
for
a
night
,
and
not
my
home
;
and
therefore
I
content
my self
with
it
as
I
find
it
;
all
will
be
amended
when
I
come
home
.
In
the
same
manner
it
is
with
this
world
;
perchance
I
meet
with
an
ill
and
uncomfortable
passage
through
it
,
I
have
a
sickly
Body
,
a
narrow
Estate
,
meet
with
affronts
and
disgraces
,
lose
my
friends
,
companions
and
relations
,
my
best
entertainment
in
it
is
but
troublesom
and
uneasie
:
But
yet
I
do
content
my self
;
I
consider
it
is
but
my
pilgrimage
,
my
passage
,
my
Inn
;
it
is
not
my
countrey
,
nor
the
place
of
my
rest
:
this
kind
of
usage
or
condition
is
but
according
to
the
law
and
custom
of
the
place
,
it
will
be
amended
when
I
come
home
,
for
in
my
Father's
house
there
are
Mansions
;
many
Mansions
instead
of
my
Inn
,
and
my
Saviour
himself
hath
not
disdained
to
be
my
Harbinger
;
he
is
gone
thither
before
me
,
and
gone
to
prepare
a
place
for
me
,
I
will
therefore
quiet
and
content
my self
,
with
the
inconveniencies
of
my
short
journey
,
for
my
accommodations
will
be
admirable
when
I
come
to
my
home
,
that
heavenly
Jerusalem
,
which
is
the
place
of
my
rest
and
happiness
.
But
yet
we
must
withall
remember
,
that
though
Heaven
is
our
home
,
the
place
of
our
rest
and
happiness
,
yet
this
World
is
a
place
for
our
duty
and
employment
,
and
we
must
use
all
honest
and
lawful
means
to
preserve
our
lives
and
our
comforts
by
our
honest
care
and
diligence
.
As
it
is
our
duty
to
wait
the
time
till
our
Lord
and
Master
calls
,
so
it
is
part
of
our
task
in
this
world
given
us
by
the
great
Master
of
the
Family
of
Heaven
and
Earth
,
to
be
employed
for
the
temporal
good
of
our selves
and
others
.
It
is
indeed
our
principal
business
to
fit
our selves
for
our
everlasting
home
,
and
to
think
of
it
,
but
it
is
a
part
of
our
duty
and
an
act
of
obedience
,
whiles
we
are
here
,
to
employ
our selves
with
honesty
and
diligence
in
our
temporal
employments
:
Though
we
are
not
to
set
our
hearts
upon
the
conveniencies
of
this
life
,
yet
we
are
not
to
reject
them
,
but
to
use
them
thankfully
and
soberly
,
for
they
are
blessings
that
deserve
our
gratitude
,
though
they
ought
not
entirely
to
take
up
our
hearts
.
Again
,
though
crosses
and
afflictions
must
be
the
exercise
of
our
patience
,
we
must
not
wilfully
choose
them
,
nor
run
into
them
.
Let
God
be
still
the
Master
of
his
own
Dispensation
,
for
he
is
wise
,
and
knows
what
is
fit
for
us
,
when
we
know
not
what
is
so
fit
for
our selves
.
When
he
sends
them
,
or
permits
them
,
our
duty
is
patience
and
contentation
,
but
commonly
our
own
choice
is
headstrong
and
foolish
.
It
was
the
errour
of
many
new
Converts
to
Christianity
,
that
they
thought
,
that
when
Heaven
and
heavenly-mindedness
was
pressed
,
that
presently
they
must
cast
off
all
care
of
the
World
,
desert
their
callings
,
and
busily
and
unnecessarily
thrust
themselves
into
dangers
,
that
so
they
might
be
quit
of
all
worldly
cares
and
business
,
and
of
life
it self
.
This
the
Apostles
frequently
reprove
,
and
shew
the
errour
of
it
,
and
that
justly
:
For
the
truth
of
it
is
,
our
continuance
in
this
life
,
and
in
our
honest
employments
and
callings
,
our
thankful
use
of
external
blessings
here
,
and
our
honest
endeavours
for
them
;
the
endeavour
to
do
good
in
our
places
,
so
long
as
we
continue
in
them
;
our
prudent
prevention
of
external
evils
,
are
part
of
that
obedience
we
owe
to
our
Maker
,
and
part
of
that
exercise
or
task
that
is
given
us
by
him
to
perform
in
this
life
,
and
our
cheerful
,
faithful
,
diligent
conversation
herein
,
is
so
far
from
being
incompatible
to
Christianity
,
that
it
is
a
part
of
our
Christian
duty
,
and
of
that
service
we
owe
to
our
Maker
;
and
it
is
indeed
the
exercise
of
our
patience
,
and
the
evidence
of
a
contented
mind
.
For
whosoever
presently
grows
so
weary
of
the
World
,
that
presently
,
with
froward
Jonah
,
he
wisheth
to
dye
,
or
throws
off
all
,
it
is
a
sign
of
want
of
that
contentation
that
is
here
commended
:
because
true
Contentation
consists
in
a
cheerful
and
ready
compliance
with
the
will
of
God
,
and
not
in
a
froward
preference
of
our
own
will
or
choice
.
It
was
part
of
our
Saviour's
excellent
prayer
for
his
Disciples
,
Joh.
17.15
.
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
but
that
thou
shouldest
keep
them
from
the
evil
.
The
business
therefore
of
these
Papers
is
to
let
you
see
,
what
are
the
Helps
to
attain
Patience
and
Contentation
in
this
World
,
that
our
passage
through
it
may
be
safe
and
comfortable
,
and
agreeable
to
the
will
of
God
,
and
to
remedy
that
impatience
and
discontent
which
is
ordinarily
sound
among
men
:
To
teach
men
how
to
amend
their
lives
,
instead
of
being
weary
of
them
;
and
to
make
the
worst
conditions
in
the
World
easie
and
comfortable
,
by
making
the
mind
quiet
,
patient
and
thankful
.
For
't
is
the
discontented
and
impatient
mind
that
truly
makes
the
World
much
more
uneasie
than
it
is
in
it self
.
OF
THE
KNOWLEDGE
OF
CHRIST
CRUCIFIED
.
1.
COR.
11.2
.
For
I
determined
not
to
know
any
thing
among
you
,
save
Jesus
Christ
,
and
him
crucified
.
AS
the
Understanding
is
the
highest
faculty
of
the
reasonable
creature
,
because
upon
it
depends
the
regularity
of
the
motions
or
actings
of
the
will
and
affections
;
so
Knowledge
is
the
properest
and
noblest
act
or
habit
of
that
faculty
,
and
without
which
it
is
without
its
proper
end
and
employment
,
and
the
whole
man
without
a
due
guidance
and
direction
.
Hos.
4.6
.
My
people
perish
for
want
of
Knowledge
.
And
as
knowledge
is
the
proper
business
of
that
great
faculty
,
so
the
Value
of
that
Knowledge
,
or
employment
of
the
understanding
,
is
diversified
according
to
the
subject
about
which
it
is
exercised
:
For
though
all
knowledge
,
of
the
most
differing
subjects
,
agree
in
this
one
common
excellence
,
viz.
the
right
representation
of
of
the
thing
as
it
is
,
unto
the
understanding
;
or
the
conformity
of
the
image
created
in
the
understanding
,
unto
the
thing
objectively
united
to
it
,
which
is
truth
in
the
understanding
:
Yet
it
must
needs
be
that
according
to
the
various
values
and
degrees
of
the
things
to
be
known
,
there
ariseth
a
diversity
of
the
value
or
worth
of
that
knowledge
;
that
[
which
]
is
of
a
thing
more
noble
,
usesul
,
precious
,
must
needs
be
a
more
noble
,
useful
,
precious
Knowledge
,
and
accordingly
more
to
be
desired
.
There
have
been
doubtless
many
excellent
understandings
that
have
been
conversant
about
an
exact
disquisition
of
some
particular
truths
,
which
though
as
truths
they
agree
in
a
common
value
with
all
others
,
yet
in
respect
of
their
nature
,
use
and
value
,
are
of
no
great
moment
,
whether
known
or
not
:
As
concerning
the
precise
time
of
this
or
that
passage
in
such
a
prophane
History
,
the
criticism
of
this
or
that
Latin
word
,
and
the
like
:
which
though
by
accident
,
and
by
way
of
concomitance
,
they
may
be
of
considerable
use
,
when
mixed
with
,
or
relating
to
,
some
other
matter
of
moment
;
yet
in
themselves
have
little
value
,
because
little
use
.
Others
have
spent
their
thoughts
in
acquiring
of
the
knowledge
in
some
special
piece
of
Nature
;
the
fabrick
of
the
Eye
;
the
progression
of
generation
in
an
Egg
;
the
relation
and
proportion
of
Numbers
,
Weights
,
Lines
;
the
generation
of
Metals
:
and
these
as
they
have
a
relative
consideration
to
discover
and
set
forth
the
wisdom
of
the
great
Creator
,
or
to
publick
use
,
have
great
worth
in
them
;
but
in
themselves
,
though
they
have
this
excellence
of
truth
in
them
,
and
consequently
in
their
kind
feed
and
give
a
delight
to
the
understanding
,
which
is
a
power
that
is
naturally
ordained
unto
,
and
greedy
of
,
and
delighted
in
truth
,
though
of
a
low
or
inferiour
constitution
,
yet
they
are
not
of
that
eminence
and
worth
as
truths
of
some
other
,
either
higher
,
or
more
useful
,
or
durable
nature
.
As
once
our
Saviour
,
in
relation
of
things
to
be
done
,
pronounced
One
thing
only
necessary
,
Luk.
10.42
.
so
the
Apostle
,
among
the
many
things
that
are
to
be
[
known
,
]
fixeth
in
the
same
One
thing
necessary
to
be
known
,
Christ
Jesus
and
him
Crucified
.
There
are
three
steps
.
1.
Not
to
know
any
thing
.
Not
as
if
all
other
knowledge
were
condemned
:
Moses
learning
was
not
charged
upon
him
as
a
sin
;
Paul's
secular
learning
was
not
condemned
,
but
useful
to
him
;
to
be
knowing
in
our
calling
,
in
the
qualities
and
dispositions
of
persons
,
in
the
Laws
under
which
we
live
,
in
the
modest
and
sober
inquiries
of
Nature
and
Arts
,
are
not
only
not
condemned
,
but
commended
,
and
useful
,
and
such
as
tend
to
the
setting
forth
the
glory
of
the
God
of
Wisdom
.
Even
the
discretion
of
the
Husbandman
God
owns
as
his
,
Isa.
28.26
.
for
his
God
doth
instruct
him
to
discretion
,
and
doth
teach
him
.
But
we
must
determine
to
know
nothing
in
comparison
of
that
other
knowledge
of
Christ
Jesus
,
as
the
Apostle
counted
what
things
were
gain
,
yet
to
be
loss
for
Christ
,
Phil.
4.7
.
so
we
are
to
esteem
that
knowledge
of
other
things
otherwise
excellent
,
useful
,
admirable
,
yet
to
be
but
folly
and
vile
in
comparison
of
the
knowledge
of
Christ
.
And
this
requires
:
1.
A
true
and
right
Estimate
of
the
Value
of
the
Knowledge
of
Christ
Jesus
above
other
knowledge
,
and
consequently
an
infinite
preferring
thereof
before
all
other
knowledge
in
our
judgments
,
desire
,
and
delight
;
and
the
preponderation
of
the
knowledge
of
Christ
above
other
knowledges
excells
most
knowledge
in
all
the
ensuing
particulars
,
but
excells
all
knowledge
in
some
,
and
those
of
most
concernment
:
1.
In
the
Certainty
of
it
.
Most
other
knowledge
[
are
]
either
such
as
we
take
in
by
our
Sense
and
Experience
;
and
therein
,
though
it
is
true
,
that
the
gross
part
of
our
knowledge
,
that
is
nearest
to
our
sense
,
hath
somewhat
of
certainty
in
it
,
yet
when
we
come
to
sublimate
,
and
collect
,
and
infer
that
knowledge
into
universal
or
general
conclusions
,
or
to
make
deductions
,
ratiocinations
,
and
determinations
from
them
,
then
we
fail
,
and
hence
grew
the
difference
between
many
Philosophers
.
Again
,
the
knowledge
that
we
elicit
from
sense
,
is
but
very
narrow
,
if
it
staid
there
:
for
the
forms
of
things
,
the
matter
or
substance
,
which
is
the
subject
of
Nature
,
are
not
easily
perceptible
by
sense
;
we
see
the
colour
,
and
the
figure
,
and
the
variations
of
that
,
but
we
do
from
thence
only
make
conjectures
concerning
the
forms
,
●●bstances
,
and
matter
:
Or
they
are
such
as
we
receive
by
Tradition
,
whether
historical
or
doctrinal
;
and
the
former
depends
upon
the
credit
of
the
relator
,
which
most
an
end
depends
upon
another's
credit
,
and
so
vanisheth
into
much
incertainty
,
unless
the
authors
be
very
authentical
and
eye-witnesses
:
and
as
to
matters
doctrinal
,
still
that
depends
upon
the
opinion
of
a
man
,
it
may
be
,
deduced
upon
weak
convictions
,
crossed
by
persons
of
as
great
judgments
,
and
so
breeds
uncertainty
,
distraction
,
and
dissatisfaction
in
the
knowledge
.
But
in
the
knowledge
of
Christ
,
we
have
greater
certainty
than
can
be
found
in
any
of
all
these
other
Knowledges
:
1.
A
constant
tradition
and
reception
by
millions
,
before
he
came
,
that
the
Messias
was
to
come
;
and
since
he
came
,
that
in
truth
he
is
come
.
2.
The
Apostles
,
Evangelists
,
and
Disciples
,
that
were
purposely
chosen
to
be
witnesses
of
Christ
,
his
Miracles
,
Doctrine
,
Suffering
,
and
Resurrection
.
3.
The
Miracles
he
did
,
that
are
witnessed
to
us
,
by
a
greater
consent
of
testimony
,
than
any
one
part
of
any
History
of
that
antiquity
.
4.
The
Purity
,
Sanctity
,
and
Justness
of
his
Doctrine
,
which
was
never
attained
unto
in
the
teaching
of
the
Philosophers
,
nor
ever
any
could
,
in
the
least
measure
,
unpeach
or
blame
.
5.
The
Prophecies
,
stiled
most
justly
by
the
Apostle
a
more
certain
evidence
,
than
the
very
vision
of
his
Transfiguration
,
and
a
Voice
from
Heaven
,
2
Pet.
I.
19
.
and
so
in
truth
is
a
more
undeniable
argument
than
any
is
,
for
[
it
]
is
not
capable
of
any
fraud
or
imposture
.
6.
The
wonderful
prevailing
that
the
knowledge
of
Christ
had
upon
the
World
,
and
this
not
only
de
facto
,
but
backed
with
a
Prophecy
,
that
it
should
be
so
.
7.
The
admirable
concordance
and
symmetry
,
that
this
mystery
of
Christ
makes
in
the
whole
method
of
the
proceeding
of
God
in
the
World
,
as
will
be
casily
observable
upon
the
collation
of
these
things
together
:
The
Creation
;
the
Fall
;
the
Law
;
the
State
of
the
Jews
;
the
Immortality
of
the
Soul
;
the
Necessity
of
a
Satisfaction
for
Sin
if
pardoned
;
the
Types
and
Sacrifices
;
the
Prophecies
;
the
Rejection
of
the
Jews
;
the
Calling
of
the
Gentiles
;
the
Progress
of
the
Gospel
to
the
new
discovered
parts
of
the
World
successively
as
discovered
;
that
a
due
collection
being
made
of
all
these
and
other
Considerations
,
it
will
appear
that
the
doctrine
of
Christ
Jesus
,
and
him
crucified
,
is
that
which
makes
the
dispenstation
of
God
towards
the
children
of
men
to
be
all
of
a
piece
,
and
one
thing
in
order
to
another
,
ther
,
and
Christ
the
Mediator
,
in
whom
God
hath
gathered
together
all
things
in
one
,
Eph.
1.10
.
made
it
as
one
System
,
Body-fabrick
.
8.
Besides
the
undeniable
Prophecies
,
there
bears
witness
to
this
truth
,
the
secret
powerful
witness
of
the
Spirit
of
God
convincing
the
Soul
of
the
truth
of
Christ
,
beyond
all
the
Moral
perswasions
in
the
world
,
beyond
the
conviction
of
demonstration
,
to
believe
,
to
rest
upon
,
to
assert
it
,
even
unto
the
loss
of
life
and
all
things
.
2.
As
in
the
certainty
,
so
in
the
Plainness
and
Easiness
of
the
truth
.
The
most
excellent
subjects
of
other
knowledge
have
long
windings
,
before
a
man
can
come
at
them
;
and
are
of
that
difficulty
and
abstruseness
,
that
as
every
brain
is
not
fit
to
undertake
the
acquiring
of
it
,
so
much
pains
,
labour
,
industry
,
advertency
,
assiduity
is
required
in
the
best
of
judgments
,
to
attain
but
a
competent
measure
of
it
:
witness
the
studies
of
Arithmetick
,
Geometry
,
Natural
Philosophy
,
Metaphysicks
,
&c.
wherein
great
labour
hath
been
taken
to
our
hands
,
to
make
the
passage
more
easie
,
and
yet
still
are
full
of
difficulty
.
But
in
this
knowledge
it
is
otherwise
:
as
it
is
a
knowledge
fitted
for
a
universal
use
,
the
bringing
of
mankind
to
God
,
so
it
is
fitted
with
a
universal
fitness
and
convenience
for
that
use
,
easie
,
plain
,
and
familiar
.
The
poor
receive
the
Gospel
,
Matth.
11.5
.
and
indeed
the
plainness
of
the
doctrine
was
that
which
made
the
wise
world
stumble
at
it
;
and
thence
it
was
,
that
it
was
hid
from
the
wise
and
prudent
,
Matth.
11.25
.
who
,
like
Naaman
with
the
Prophet
,
could
not
be
contented
to
be
healed
without
some
great
ostentation
;
nor
were
contented
to
think
any
thing
could
be
the
wisdom
of
God
,
and
the
power
of
God
,
unless
it
were
somewhat
that
were
abstruse
,
and
at
least
conformable
to
that
wisdom
they
had
;
and
were
troubled
to
think
that
that
wisdom
or
doctrine
,
that
must
be
of
so
great
a
use
and
end
,
should
fall
under
the
capacity
of
a
Fisherman
,
a
maker
of
Tents
,
a
Carpenter
.
But
thus
it
pleased
God
to
choose
a
Doctrine
of
an
easie
acquisition
,
1.
That
no
slesh
should
glory
in
his
sight
,
1
Cor.
1.29.2
.
That
the
way
to
Salvation
,
being
a
common
thing
propounded
to
all
mankind
,
might
be
difficult
to
none
.
Believe
,
and
thy
sins
be
forgiven
.
Believe
,
and
thou
shalt
be
saved
.
Believe
,
and
thou
shalt
be
raised
up
to
Glory
.
Joh.
6.
40.
This
is
the
will
of
him
that
sent
me
,
that
every
one
that
seeth
the
Son
and
Believeth
on
him
,
may
have
eternal
life
,
and
I
will
raise
him
up
at
the
last
day
.
3.
As
in
the
Certainty
and
Plainness
,
so
in
the
Sublimity
and
Loftiness
of
the
subject
:
And
hence
it
is
that
Metaphysicks
is
reckoned
the
most
noble
knowledge
,
because
conversant
with
and
about
the
noblest
subject
,
substance
considered
in
abstract●
from
corporeity
,
and
particular
adherents
falling
under
other
Sciences
.
But
the
subject
of
this
knowledge
is
of
the
highest
consideration
:
Almighty
God
;
the
dispensation
of
his
counsel
touching
man
in
reference
to
the
everlasting
condition
of
mankind
;
the
true
measure
of
just
and
unjust
;
the
pure
will
of
God
;
the
Son
of
God
and
his
miraculous
Incarnation
,
Death
,
Resurrection
and
Ascention
;
the
great
Covenant
between
the
Eternal
God
and
fallen
man
made
,
sealed
,
and
confirmed
in
Christ
his
great
transaction
with
the
Father
in
their
Eternal
Counsel
;
and
since
his
Ascention
,
in
his
continual
Intercession
for
man
;
the
means
of
the
discharge
and
satisfaction
of
the
breach
of
the
Law
of
God
;
the
state
of
the
Soul
after
death
in
blessedness
or
misery
;
these
and
many
of
these
are
the
subject
of
that
knowledge
that
is
revealed
in
the
knowledge
of
Christ
,
such
as
their
very
matter
speaks
them
to
be
of
a
most
high
nature
:
the
great
transactions
of
the
counsel
and
administration
of
the
mighty
King
of
Heaven
,
in
his
Kingdom
over
the
children
of
men
:
such
as
never
fell
under
the
discovery
,
or
so
much
as
the
disquisition
,
of
the
wisest
Philosophers
,
and
such
as
the
very
Angels
of
Heaven
desire
to
look
down
into
,
1
Pet.
1.
and
behold
with
admiration
that
manfold
wisdom
of
God
,
which
is
revealed
unto
us
,
poor
worms
,
in
Christ
Jesus
.
4.
As
the
matters
are
wonderful
,
high
,
and
sublime
,
so
they
are
of
most
singular
Use
to
be
known
.
There
be
many
pieces
of
Learning
in
the
World
that
are
conversant
about
high
subjects
:
as
,
that
part
of
Natural
Philosophy
concerning
the
Heaven
and
the
Soul
;
the
Metaphysicks
;
the
abstruser
parts
of
the
Mathematicks
;
that
are
not
in
order
to
practice
.
But
as
it
may
fall
out
that
the
knowledge
of
the
subject
is
unaccessible
in
any
certainty
,
so
if
it
were
never
so
exactly
known
,
it
goes
no
farther
,
and
when
it
's
known
there
's
an
end
,
and
no
more
use
of
it
.
Whereas
many
times
subjects
of
an
inferiour
nature
are
more
useful
in
their
knowledge
;
as
practical
Mathematicks
,
Mechanicks
,
Moral
Philosophy
,
Policy
;
but
then
they
are
of
an
inferiour
nature
,
more
useful
but
perchance
less
noble
.
But
here
is
the
priviledge
of
the
knowledge
of
Christ
Jesus
,
that
as
it
is
of
Eminence
and
Height
,
so
it
is
of
Use
and
Convenience
,
and
that
in
the
highest
measure
;
as
it
is
a
Pearl
for
Beauty
,
so
it
is
for
Value
.
This
knowledge
is
a
kind
of
Catholicon
of
universal
use
and
convenience
.
In
reference
to
this
life
:
Am
I
in
Want
,
in
Contempt
,
in
Prison
,
in
Banishment
,
in
Sickness
,
in
Death
?
This
knowledge
gives
me
Contentedness
,
Patience
,
Cheerfulness
,
Resignation
of
my self
to
his
will
,
who
hath
sealed
my
Peace
with
him
,
and
Favour
from
him
,
in
the
Great
Covenant
of
his
Son
;
and
I
can
live
upon
this
,
though
I
were
ready
to
starve
;
when
I
am
assured
that
if
it
be
for
my
good
and
the
glory
of
his
Name
,
I
shall
be
delivered
;
if
not
,
I
can
be
contented
,
so
my
Jewel
,
the
Peace
of
God
and
my
own
Conscience
,
by
the
Blood
of
Christ
be
safe
.
Am
I
in
Wealth
,
Honour
,
Power
,
Greatness
,
Esteem
in
the
world
?
This
knowledge
teacheth
me
Humility
,
as
knowing
from
whom
I
received
it
;
Fidelity
,
as
knowing
to
whom
I
must
account
for
it
;
Watchfulness
,
as
knowing
the
Honour
of
my
Lord
is
concerned
in
some
measure
in
my
carriage
,
and
that
the
higher
my
employment
is
,
the
more
obnoxious
I
am
to
temptation
from
without
,
from
the
that
watch
for
my
halting
,
and
from
within
,
by
a
deceitful
heart
:
And
in
all
it
teacheth
me
not
to
overvalue
it
,
nor
to
value
my self
the
more
by
it
or
for
it
;
because
the
knowledge
of
Christ
Jesus
presents
me
with
a
continual
object
of
a
higher
value
,
the
price
of
the
high
calling
of
God
in
Christ
:
it
teacheth
me
to
look
upon
the
glory
of
the
World
as
rust
,
in
comparison
of
the
glory
that
excelleth
,
and
the
greatest
of
men
as
worms
,
in
comparison
of
the
great
God
.
And
as
thus
in
reference
to
the
temporal
condition
of
my
life
,
this
knowledge
of
Christ
is
of
singular
use
,
and
makes
a
man
a
better
Philosopher
than
the
best
of
Morals
in
reference
thereunto
:
So
it
guides
me
in
the
management
of
all
Relations
:
1.
To
God
;
it
presents
him
unto
me
in
that
representation
that
is
right
,
full
of
Majesty
,
yet
full
of
Love
,
which
teacheth
me
Reverence
and
yet
Access
with
boldness
,
Love
and
Obedience
.
2.
To
Man
;
Justice
,
giving
every
man
his
due
,
for
so
the
knowledge
of
Christ
teacheth
me
,
Do
as
ye
would
be
done
by
;
Mercy
,
to
forgive
;
Compassion
,
to
pity
;
Liberality
,
to
relieve
;
Sobriety
,
in
the
use
of
creatures
,
and
yet
Comfort
in
the
enjoying
of
them
;
a
right
use
of
the
World
,
and
yet
a
contempt
of
it
,
in
comparison
of
my
hope
:
It
makes
death
not
terrible
,
because
a
most
sure
passage
to
life
:
Here
I
find
a
way
to
get
all
my
sins
pardoned
,
whereas
without
this
,
all
the
world
cannot
contrive
a
Satisfaction
for
one
;
I
find
a
way
to
obtain
such
a
righteousness
as
is
valuable
with
God
,
and
perfect
before
him
,
even
the
righteousness
of
God
in
Christ
.
And
here
I
find
,
the
means
,
and
only
means
,
to
avoid
the
wrath
to
come
,
the
terrour
of
the
judgment
of
the
great
day
;
Everlasting
life
unto
all
Eternity
,
with
the
Blessed
God
,
and
our
Lord
Jesus
Christ
,
and
all
the
blessed
Angels
,
and
the
Spirits
of
just
men
made
perfect
.
Thus
this
knowledge
is
useful
for
this
life
,
and
[
that
which
is
]
to
come
,
and
that
in
the
highest
degree
;
which
all
other
knowledge
comes
short
of
,
and
attains
not
to
any
one
of
the
least
of
these
ends
.
5.
In
the
Duration
and
Continuance
of
it
.
Many
subjects
of
knowledge
there
are
,
wherein
by
time
,
or
at
least
by
death
,
the
knowledge
proves
unuseful
,
or
at
least
,
the
labour
therein
unprofitable
and
lost
.
For
instance
,
I
study
to
be
very
exact
in
Natural
Philosophy
,
the
mixtures
or
conjunctions
of
qualities
,
elements
,
and
a
thousand
such
enquiries
:
What
use
will
this
be
,
when
the
World
with
the
works
thereof
,
shall
be
burnt
up
?
Or
if
it
should
not
,
what
great
benefit
would
this
be
to
a
separated
Soul
?
which
doubtless
shall
either
know
much
more
therein
,
without
any
pains
,
and
so
the
labour
here
lost
,
or
in
shall
be
such
a
knowledge
as
will
[
be
]
unconsiderable
or
unuseful
to
it
:
And
so
,
and
much
more
for
the
studies
of
Policy
,
Methods
of
War
,
Mechanical
Experiments
,
Languages
,
Laws
,
Customs
,
Histories
,
all
these
within
one
minute
after
death
will
be
as
useless
as
the
knowledge
of
a
Taylor
or
Shoomaker
:
they
are
all
dated
for
the
convenience
and
use
of
this
life
,
and
with
it
they
vanish
.
But
here
is
the
priviledge
and
advantage
that
this
knowledge
hath
;
as
it
serves
for
this
life
,
so
it
serves
for
that
to
come
;
and
the
more
it
is
improved
here
,
the
more
shall
it
be
dilated
hereafter
;
the
higher
measure
thereof
I
attain
here
,
the
greater
measure
of
glory
hereafter
.
As
the
more
knowledge
I
have
of
the
mystery
of
Christ
here
,
the
greater
is
my
sight
and
admiration
of
the
wisdom
,
and
goodness
,
and
love
of
God
;
the
greater
my
joy
,
and
complacence
,
and
delight
in
that
sight
and
sense
,
and
the
more
my
Soul
carried
out
in
the
love
,
and
praise
,
and
obedience
unto
him
:
So
in
the
life
to
come
,
that
knowledge
shall
improve
,
and
consequently
the
sense
of
the
wisdom
,
mercy
,
and
love
of
God
;
and
consequently
the
flame
of
the
Soul
,
of
love
,
and
praise
unto
him
,
and
delight
,
and
joy
in
him
,
shall
increase
unto
all
eternity
.
2.
As
thus
the
knowledge
of
Christ
Jesus
and
him
crucified
excells
all
other
knowledge
,
and
so
in
comparison
thereof
,
all
other
knowledge
,
upon
a
right
judgment
,
is
as
nothing
;
so
the
Soul
being
rightly
convinced
thereof
,
sets
a
higher
price
upon
that
knowledge
,
than
upon
all
other
knowledge
besides
;
it
priseth
it
highly
in
it self
and
others
;
reckons
all
other
knowledge
without
it
,
but
a
curious
ignorance
,
or
an
impertinent
knowledge
,
and
contents
it self
abundantly
in
this
knowledge
,
though
it
want
other
.
3.
Because
that
which
is
of
most
concernment
requires
my
greatest
diligence
to
attain
it
,
I
am
contented
and
greedy
to
spend
more
time
in
attaining
this
than
that
;
and
I
will
rob
other
studies
and
disquisitions
of
the
time
,
that
otherwise
might
be
conducible
to
attain
the
knowledge
of
them
,
rather
than
those
studies
should
consume
that
time
,
that
should
be
allotted
to
this
.
My
Time
is
part
of
that
Talent
,
which
my
Maker
hath
put
into
my
hand
,
and
for
which
he
will
at
the
great
day
demand
an
account
;
and
if
I
have
spent
that
talent
in
unprofitable
employments
,
or
in
less
profitable
than
I
should
,
my
arrear
is
so
much
the
greater
:
If
I
have
consumed
my
time
in
studying
my
preferment
,
honour
,
or
wealth
in
this
world
;
in
studying
how
to
please
my self
with
vain
and
unnecessary
recreations
;
in
unlawful
or
excessive
pleasures
;
in
unlawful
or
immoderate
curiosities
;
which
I
might
better
have
spent
in
the
study
of
the
mystery
of
Christ
,
or
the
conformity
unto
that
Will
and
Testament
he
left
me
,
or
improving
my
interest
in
him
,
I
have
committed
two
follies
at
once
:
1.
Lost
my
talent
of
time
and
opportunity
,
for
which
I
am
accountable
,
as
mispent
.
2.
Lost
that
advantage
which
I
had
in
my
hand
to
improve
my
interest
in
God
,
and
favour
from
him
,
and
love
to
him
;
and
though
I
have
done
so
much
,
as
may
perchance
preserve
the
main
,
yet
I
have
omitted
so
much
as
might
have
more
increased
my
stock
of
Grace
and
Glory
;
my
talent
might
have
gained
ten
,
and
at
most
it
hath
gained
but
two
.
And
surely
when
death
comes
,
the
most
comfortable
hours
,
that
can
return
to
our
memories
,
will
be
those
we
spent
in
improving
the
true
and
experimental
practical
knowledge
of
Christ
Jesus
,
and
him
crucified
.
4.
Consequently
where
this
knowledge
and
the
other
knowledge
of
an
inferiour
rate
justle
and
cross
one
another
,
it
is
the
best
wisdom
to
side
with
this
,
and
to
deny
the
other
;
to
become
a
fool
that
he
may
be
wise
.
1
Cor.
3.18
.
2.
Thus
concerning
the
first
Consideration
:
I
determined
not
to
know
any
thing
,
viz.
nothing
in
comparison
of
this
knowledge
of
Christ
,
nothing
rather
than
not
that
:
Save
Christ
Jesus
.
And
truly
well
might
the
Apostle
make
all
other
knowledge
give
place
to
this
;
first
,
for
the
Excellency
of
it
,
whereof
before
:
secondly
,
for
the
Amplitude
and
Compass
of
it
;
for
though
it
[
be
]
so
excellent
,
that
a
small
dram
of
it
is
sufficient
to
heal
and
save
a
Soul
,
if
it
be
a
right
knowledge
as
is
before
observed
,
yet
it
is
so
large
,
that
when
the
best
knowledge
hath
gone
as
far
as
it
can
,
yet
there
is
still
aliquid
ultra
:
One
consideration
of
it
,
even
the
Love
of
God
hath
a
bredth
,
and
length
,
and
depth
,
and
height
,
passing
knowledge
,
Eph.
3.18
,
19.
and
yet
there
be
other
depths
and
heights
in
it
than
this
,
so
that
well
might
the
Apostle
conclude
as
he
doth
,
1
Tim.
3.16
.
Without
controversie
great
is
the
mystery
of
Godliness
,
God
manifested
in
the
flesh
.
Therefore
for
the
present
we
shall
consider
,
1.
The
Wonderful
Wisdom
of
God
in
contriving
and
ordering
the
Redemption
of
Mankind
by
Christ
Jesus
;
and
[
it
]
is
manifest
in
these
particulars
among
others
:
1.
That
though
he
made
Man
the
eminentest
of
all
his
visible
Creatures
,
for
a
most
eminent
manifestation
of
his
power
and
glory
,
and
to
be
partaker
of
everlasting
blessedness
,
and
yet
in
his
Eternal
Counsel
resolved
to
leave
him
in
the
hands
of
his
own
liberty
,
and
did
most
certainly
foresee
that
he
would
fall
;
yet
he
did
substitute
and
provide
,
even
from
the
same
Eternity
,
a
means
whereby
he
might
be
restored
to
the
honour
and
glory
of
his
creature
,
and
his
creature
to
blessedness
and
[
the
]
vision
of
his
Creator
.
2.
That
he
so
ordered
the
means
of
man's
Redemption
,
that
a
greater
glory
came
even
by
that
Redemption
,
that
if
man
had
never
faln
,
and
a
greater
benefit
to
mankind
:
For
the
latter
it
is
apparent
,
that
,
if
there
had
been
no
Mediator
sent
,
the
least
sin
that
any
of
the
sons
[
of
]
men
had
committed
,
had
been
inexorably
fatal
to
them
,
without
any
means
of
pardon
:
And
as
Adam
,
though
in
his
full
liberty
and
power
,
was
misled
by
temptation
,
so
might
have
he
been
,
or
any
of
his
posterity
though
he
had
stood
that
shock
;
which
now
is
admirably
provided
against
,
by
the
satisfaction
of
Christ
Jesus
:
And
as
thus
it
is
better
with
the
children
of
men
,
so
the
glory
of
God
is
wonderfully
advanced
by
it
;
for
,
if
man
had
stood
in
his
innocence
,
God
had
had
only
the
glory
of
his
justice
in
rewarding
him
;
or
,
if
he
had
faln
,
the
glory
of
his
justice
in
punishing
him
:
but
there
had
been
no
room
for
that
glorious
attribute
of
his
Mercy
in
forgiving
,
without
violation
to
his
Purity
,
Truth
and
Justice
;
that
glorious
attribute
by
which
he
so
often
proclaimeth
himself
,
Exod.
34.6
.
The
Lord
,
the
Lord
God
Merciful
,
Gracious
,
Long-suffering
,
abundant
in
Goodness
and
Truth
,
keeping
Mercy
for
thousands
,
forgiving
iniquity
,
transgression
and
sin
,
and
yet
that
will
by
no
means
clear
the
guilty
.
3.
That
he
so
wonderfully
ordered
the
Redemption
of
Man
,
that
all
his
Attributes
were
preserved
inviolable
:
His
Truth
,
The
day
thou
eatest
thou
shalt
dye
;
his
Justice
,
yet
his
Mercy
;
his
Love
to
his
creature
,
yet
his
Hatred
to
Sin
:
his
Son
shall
dye
to
satisfie
his
Truth
and
Justice
,
yet
the
sinner
shall
live
,
to
satisfie
his
Mercy
:
the
sin
shall
be
punished
,
to
justifie
his
Purity
,
yet
his
creature
shall
be
saved
,
to
manifest
his
Love
and
Goodness
.
And
thus
his
Wisdom
over-ruled
Sin
,
the
worst
of
evils
,
to
the
improvement
of
his
glory
,
and
the
good
of
his
creature
.
4.
His
wisdom
is
manifested
in
this
,
that
by
the
redemption
of
man
,
all
those
ways
of
his
administration
before
the
coming
of
Christ
,
do
now
appear
to
be
excellently
ordered
to
the
redemption
of
man
,
and
the
making
of
it
the
more
effectual
:
The
giving
of
a
severe
and
yet
most
just
Law
,
which
was
impossible
for
us
to
fulfil
,
shews
us
the
wretchedness
of
our
condition
;
our
inability
to
fulfil
,
what
was
just
in
God
to
require
,
shews
us
the
necessity
of
a
Saviour
,
drives
us
to
him
,
and
makes
this
City
of
refuge
grateful
and
acceptable
,
and
makes
us
set
a
value
upon
that
mercy
,
which
so
opportunely
and
mercifully
provided
a
Sacrifice
for
us
in
the
Blood
of
Christ
;
and
a
Righteousness
for
us
,
in
the
Merits
of
Christ
;
and
a
Mediator
for
us
in
the
Intercession
of
Christ
:
And
by
this
means
also
all
those
Sacrifices
,
and
Ceremonies
,
and
Observations
enjoyned
in
the
Levitical
Law
,
which
carried
not
in
themselves
a
clear
reason
of
their
institution
,
are
now
by
the
sending
of
Christ
rendred
significant
.
5.
The
wisdom
of
God
is
magnified
and
advanced
in
this
,
in
fulfilling
the
Prophecies
of
the
sending
the
Messias
to
satisfie
for
the
sins
of
Mankind
,
against
all
the
oppositions
,
and
casualties
,
and
contingencies
that
without
an
over-ruling
wisdom
and
guidance
might
have
disappointed
it
:
And
this
done
in
that
Perfection
,
that
not
one
circumstance
of
Time
,
Place
,
Person
,
Concomitants
should
,
nor
did
fail
in
it
:
and
so
bearing
witness
to
the
infinite
Truth
,
Power
,
and
Wisdom
of
God
in
bringing
about
his
Counsels
in
their
perfection
,
touching
this
great
business
of
the
Redemption
of
Man
,
which
was
the
very
end
why
he
was
created
and
placed
upon
the
earth
;
and
managing
the
villany
of
men
,
and
the
craft
and
malice
of
Satan
,
to
bring
about
that
greatest
blessing
that
was
or
could
be
provided
for
mankind
,
besides
,
and
above
,
and
against
the
intention
of
the
Instrument
.
Act.
2.23
.
Him
being
delivered
by
the
determinate
counsel
and
foreknowledge
of
God
,
ye
have
taken
,
and
by
wicked
hands
have
crucified
and
slain
.
6.
The
unsearchable
Wisdom
of
God
is
manifested
in
that
he
provided
such
a
Mediator
that
was
fit
for
so
great
a
work
;
had
all
the
world
consulted
that
God
must
suffer
,
it
had
been
impossible
;
and
had
all
the
world
contrived
that
any
man
,
or
all
the
men
in
the
world
should
have
been
a
satisfactory
Sacrifice
for
any
one
Sin
,
it
had
been
deficient
.
Here
is
then
the
wonderful
Counsel
of
the
most
high
God
:
the
Sacrifice
that
is
appointed
shall
be
so
ordered
,
that
God
and
Man
shall
be
conjoyned
in
one
Person
;
that
so
as
Man
,
he
might
become
a
Sacrifice
for
Sin
;
and
as
God
,
he
might
give
a
value
to
the
Sacrifice
.
And
this
is
that
great
Mystery
of
Godliness
,
God
manifested
in
the
flesh
.
2.
The
wonderful
Love
of
God
to
Mankind
:
I.
In
thinking
upon
poor
sinful
creatures
,
to
contrive
a
way
for
a
Pardon
for
us
,
and
rescuing
us
from
that
Curse
which
we
had
justly
deserved
:
2.
Thinking
of
us
for
our
good
,
when
we
sought
it
not
,
thought
not
of
it
:
3.
When
we
were
enemies
against
God
,
and
against
his
very
being
:
4.
Thinking
of
us
not
only
for
a
Pardon
,
but
to
provide
for
us
a
state
of
Glory
and
Blessedness
:
5.
When
that
was
not
to
be
obtained
,
saving
his
Truth
and
Justice
,
without
a
miraculous
Mediator
,
consisting
of
the
divine
and
humane
nature
united
in
one
person
,
in
the
Person
of
our
Lord
Jesus
Christ
;
here
was
Love
and
Goodness
of
the
greatest
magnitude
that
ever
was
,
or
ever
shall
be
heard
of
,
and
sufficient
to
conquer
our
Hearts
into
admiration
and
astonishment
.
But
yet
it
rests
not
here
.
As
God
so
loved
the
world
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
:
Joh.
3.16
.
so
the
only
begotten
Son
of
God
was
not
behind
in
this
wonderful
Love
.
No
sooner
(
as
we
may
with
reverence
say
)
was
the
Counsel
of
the
Father
propounded
for
the
sending
of
his
Son
,
but
presently
the
Son
saith
;
Lo
,
I
come
.
Psal.
40.7
.
Heb.
10.7
.
And
now
we
will
consider
upon
[
what
]
terms
he
must
come
,
or
else
the
redemption
of
mankind
must
dye
for
ever
:
I.
He
must
come
and
empty
himself
of
his
Glory
of
his
personal
Majesty
,
and
take
our
nature
,
yet
without
sin
;
he
must
go
through
the
natural
infirmities
of
infancy
and
childhood
.
2.
And
not
only
must
he
undergo
this
abasement
,
but
he
must
undergo
the
condition
of
a
mean
,
a
low
birth
,
born
of
a
poor
Virgin
,
in
a
Stable
,
laid
in
a
Manger
,
under
the
reputation
of
a
Carpenter's
Son
.
3.
And
not
only
thus
,
but
as
soon
as
he
is
born
,
must
use
the
care
of
his
Mother
to
shift
for
his
life
away
to
Egypt
,
to
prevent
the
jealousie
and
fury
of
Herod
.
4.
And
when
grown
up
to
youth
,
he
must
undergo
the
form
of
a
Servant
,
become
a
poor
Carpenter
to
work
for
his
living
,
without
any
patrimony
or
so
much
as
a
house
to
cover
him
.
5.
He
comes
abroad
into
the
World
to
exercise
the
Ministry
,
and
the
Prologue
to
his
own
Tragedy
;
still
poor
,
despised
of
his
own
Countreymen
,
and
of
those
that
were
of
reputation
for
Learning
and
Piety
,
scandalized
under
the
name
of
an
Impostor
,
a
Winebibber
,
a
friend
to
Publicans
and
sinners
,
a
worker
by
the
Devil
,
mad
and
possessed
with
a
Devil
:
These
and
the
like
were
his
entertainments
in
the
World
;
and
,
which
is
more
,
often
put
to
shift
for
his
life
;
and
in
sum
,
what
the
Prophet
predicted
concerning
him
fulfilled
to
the
uttermost
:
Isa
;
53.3
.
Despised
,
and
rejected
of
men
,
a
man
of
sorrows
,
and
acquainted
with
grief
;
and
all
this
to
befall
the
Eternal
Son
of
God
under
the
vail
of
our
flesh
:
And
all
this
voluntarily
undertaken
,
and
cheerfully
undergone
,
even
for
the
sakes
of
his
Enemies
,
and
those
very
people
from
whom
he
received
these
indignities
.
3.
But
all
these
were
but
like
small
velitations
,
and
conflicts
preparatory
to
the
main
Battel
.
We
therefore
come
to
the
Third
Consideration
:
Christ
Jesus
and
him
Crucified
;
there
is
the
account
of
the
Text
:
As
Christ
Jesus
is
the
most
worthy
subject
of
all
knowledge
,
so
Christ
Jesus
under
this
consideration
,
as
Crucified
,
is
that
which
is
the
fullest
of
wonder
,
admiration
,
love
:
And
therefore
let
us
now
take
a
survey
of
Christ
Jesus
crucified
;
as
that
is
the
highest
manifestation
of
his
love
,
so
it
is
the
eye
,
the
life
of
the
Text
;
Christ
above
all
other
knowledge
,
and
Christ
Crucified
above
all
other
knowledge
of
Christ
.
And
now
a
man
upon
the
first
view
would
think
this
kind
of
knowledge
so
much
here
valued
,
were
a
strange
kind
of
knowledge
;
and
the
prelation
of
this
knowledge
a
strange
mistake
in
the
Apostle
.
1.
Crucified
:
Death
is
the
corruption
of
nature
;
and
such
a
kind
of
death
by
crucifixion
,
the
worst
,
the
vilest
of
deaths
;
carrying
in
it
the
punishment
of
the
lowest
condition
of
men
,
and
for
the
worst
of
offences
;
and
yet
,
that
death
,
and
such
a
death
should
be
the
ambition
of
an
Apostle's
knowledge
,
is
wonderful
.
2.
Christ
crucified
carries
in
it
a
seeming
excess
of
incongruity
;
that
he
,
that
was
the
Eternal
Son
of
God
,
should
take
upon
him
our
nature
,
and
in
that
nature
annointed
and
consecrated
by
the
Father
,
full
of
Innocence
,
Purity
,
Goodness
,
should
dye
,
and
that
by
such
a
death
,
and
so
unjustly
:
Could
this
be
a
subject
,
or
matter
of
knowledge
so
desireable
,
as
to
be
preferred
before
all
other
knowledge
?
which
should
rather
seem
to
be
a
matter
of
so
much
horrour
,
so
much
indignation
,
that
a
man
might
think
it
rather
fit
to
be
forgotten
,
than
to
be
affected
to
be
known
.
3.
Jesus
crucified
;
a
Saviour
,
and
yet
to
be
crucified
:
it
seems
to
blast
the
expectation
of
Salvation
;
when
the
Captain
of
it
must
dye
,
be
slain
,
be
crucified
;
it
carries
in
it
a
kind
of
victory
of
death
and
hell
over
our
salvation
,
when
the
instrument
thereof
must
suffer
death
,
and
such
a
death
.
When
the
Birth
of
Christ
was
proclaimed
,
indeed
it
was
matter
of
joy
,
and
worthy
the
proclamation
of
Angels
:
Luke
2.12
.
To
you
is
born
this
day
a
Saviour
,
which
is
Christ
the
Lord
:
and
can
the
death
of
that
Saviour
be
a
thing
desireable
to
be
known
?
The
Birth
of
Christ
seemed
to
be
the
rising
Sun
,
that
scattered
light
,
hope
and
comfort
to
all
Nations
:
but
can
the
setting
of
this
Sun
in
so
dark
a
cloud
,
as
the
Cross
,
be
the
choicest
piece
of
knowledge
of
him
?
which
seems
as
it
were
to
strangle
and
stifle
our
hopes
;
and
puts
us
as
it
were
upon
the
expostulation
of
the
dismay'd
Disciples
,
Luke
24.21
.
But
we
trusted
it
had
been
he
which
should
have
redeemed
Israel
.
But
for
all
this
,
this
knowledge
of
Christ
Jesus
crucified
will
appear
to
be
the
most
excellent
,
comfortable
,
useful
knowledge
in
the
world
,
if
we
shall
consider
these
Particulars
:
1.
Who
it
was
that
suffered
.
2.
What
he
suffered
.
3.
From
whom
.
4.
How
he
suffered
.
5.
For
whom
he
suffered
.
6.
Why
,
and
upon
what
Motive
.
7.
For
what
End
he
suffered
.
8.
What
[
are
]
the
fruits
and
Benefits
that
accrew
by
that
suffering
.
All
these
Considerations
are
wrapt
up
in
this
one
subject
;
Christ
Jesus
and
him
crucified
.
1.
Who
it
was
that
thus
suffered
.
It
was
Christ
Jesus
the
Eternal
Son
of
God
,
cloathed
in
our
flesh
;
God
and
Man
united
in
one
Person
;
his
manhood
giving
him
a
capacity
of
suffering
,
and
his
Godhead
giving
a
value
to
that
suffering
;
and
each
nature
united
in
one
person
to
make
a
compleat
Redeemer
;
the
Heir
of
all
things
;
Heb.
1.2
.
the
Prince
of
Life
;
Acts
3.15
.
the
Light
that
lighteneth
every
man
that
cometh
into
the
world
;
Joh.
1.9
.
as
touching
his
Divine
nature
,
God
over
all
blessed
for
ever
;
Rom.
9.5
.
and
as
touching
his
Humane
nature
,
full
of
Grace
and
Truth
;
Joh.
1.14
.
and
in
both
,
the
beloved
Son
of
the
Eternal
God
,
in
whom
he
proclaimed
himself
well
pleased
;
Math.
3.17
.
But
could
no
other
person
be
found
,
that
might
suffer
for
the
sins
of
Man
,
but
the
Son
of
God
?
Or
if
the
business
[
of
]
our
Salvation
must
be
transacted
by
him
alone
,
could
it
not
be
without
suffering
,
and
such
suffering
as
this
?
No.
As
there
was
no
other
Name
given
under
Heaven
,
by
which
we
might
be
saved
,
nor
was
there
any
found
besides
,
in
the
compass
of
the
whole
World
,
that
could
expiate
for
one
sin
of
man
;
but
it
must
be
the
Arm
of
the
Almighty
,
that
must
bring
Salvation
:
Isa.
63.5
.
So
if
the
Blessed
Son
of
God
will
undertake
the
business
,
Heb.
2.10
.
and
if
he
will
stand
in
the
stead
of
man
,
he
must
bear
the
wrath
of
his
Father
:
if
he
[
will
]
become
sin
for
man
,
though
he
knew
no
sin
,
he
must
become
a
curse
for
man
.
And
doubtless
this
great
mystery
of
the
person
that
suffered
,
cannot
choose
but
be
a
very
high
,
and
excellent
subject
of
knowledge
;
so
full
of
wonder
and
astonishment
,
that
the
Angels
gaze
into
it
:
And
as
it
is
a
strange
and
wonderful
thing
in
it self
,
so
doubtless
it
was
ordained
to
high
and
wonderful
ends
,
bearing
a
suitableness
unto
the
greatness
of
the
instrument
.
This
therefore
is
the
first
Consideration
that
advanceth
the
excellency
of
this
knowledge
;
the
person
that
was
Crucified
.
2.
What
he
suffered
.
Christ
Jesus
and
him
crucified
:
though
all
the
course
of
his
life
was
a
continual
suffering
,
and
the
preamble
or
walk
unto
his
death
,
which
was
the
end
of
his
life
;
yet
this
was
the
completing
of
all
the
rest
;
and
the
tyde
and
waves
of
his
sufferings
did
still
rise
higher
and
higher
,
till
it
arrived
in
this
:
and
the
several
steps
and
ascents
unto
the
Cross
,
though
they
began
from
his
Birth
;
yet
those
which
were
more
immediate
,
began
with
the
preparation
to
the
Passover
.
The
Council
held
by
the
chief
Priests
and
Scribes
,
for
the
crucifying
of
our
Saviour
,
was
sate
upon
two
days
before
the
Passover
,
Matth.
26.2
.
Mark
14.1
.
and
this
was
the
first
step
to
Mount
Calvary
:
And
doubtless
it
was
no
small
addition
to
our
Saviour's
Passion
,
that
it
was
hatched
in
the
Council
of
the
chief
Priests
and
Scribes
,
the
then
external
visible
Church
,
the
Husbandmen
of
the
Vineyard
:
Matth.
21.33
.
But
this
is
not
all
;
as
the
visible
Church
of
the
Jews
is
the
Conclave
where
this
Council
is
formed
,
so
Judas
a
member
of
the
visible
Church
of
Christ
,
one
of
the
Twelve
,
is
the
Instrument
to
effect
it
;
Matth.
26.14
.
he
contracts
with
them
for
Thirty
pieces
of
Silver
,
to
betray
his
Master
unto
them
:
And
surely
this
could
not
choose
but
be
a
great
grief
to
our
Saviour
,
that
one
of
his
select
Apostles
should
turn
Apostate
,
and
thereby
brought
a
blemish
upon
the
rest
.
Upon
the
day
of
Eating
of
the
Passover
,
called
the
first
day
of
the
Feast
of
unleavened
bread
,
our
Saviour
and
his
Disciples
keep
the
Passover
together
in
Jerusalem
;
and
there
the
two
memorials
of
our
Saviour's
Passion
meet
:
that
of
the
Passover
instituted
by
God
,
and
the
Israelites
going
out
of
Egypt
;
and
the
Bread
and
Wine
after
Supper
instituted
by
our
Saviour
,
to
succeed
in
the
place
of
the
former
:
and
each
did
questionless
make
a
deep
impression
upon
our
Saviour
,
in
which
he
anticipated
his
Passion
,
and
lively
represented
to
him
that
breaking
and
pouring
out
of
his
Blood
and
Soul
,
which
he
was
suddenly
to
suffer
:
And
doubtless
here
began
a
great
measure
of
our
Saviour's
Passion
in
the
apprehension
which
he
had
of
that
imminent
Storm
,
that
he
must
speedily
undergo
.
From
the
Supper
they
go
together
to
the
Mount
of
Olives
,
and
there
he
acquaints
his
Disciples
of
a
speedy
and
sorrowful
parting
they
must
have
;
the
Shepherd
is
to
be
smitten
that
night
,
and
the
Sheep
to
be
scattered
:
and
as
he
foresaw
Judas
treachery
,
so
he
foresees
Peter's
infirmity
;
the
storm
should
be
so
violent
that
Peter
himself
,
the
resolutest
Apostle
,
shall
deny
his
Master
that
night
,
and
deny
him
thrice
:
And
surely
the
foresight
of
the
distraction
that
should
befall
his
poor
Disciples
,
could
not
choose
but
add
much
to
their
tender
Master's
affliction
;
Matth.
26.31
.
All
ye
shall
be
offended
because
of
me
this
night
.
And
now
let
us
follow
our
Blessed
Lord
from
the
Mount
of
Olives
into
the
Garden
,
called
by
the
Apostles
Gethsemane
,
with
the
affections
of
love
and
wonder
in
some
measure
becoming
such
an
entertainment
of
our
thoughts
.
The
Time
that
he
chose
for
this
retirement
was
the
dead
time
of
the
night
;
a
season
that
might
the
more
contribute
to
the
strength
of
that
sadness
,
which
the
pre-apprehension
of
his
imminent
Passion
must
needs
occasion
.
The
Place
that
he
chose
,
a
solitary
retired
Garden
,
where
nothing
might
,
nor
could
interrupt
,
or
divert
,
the
intensiveness
of
his
sorrow
and
fear
:
And
to
make
both
the
time
and
place
the
more
opportune
for
his
Agony
,
he
leaves
the
rest
of
his
Disciples
,
and
takes
with
him
only
Peter
and
the
two
Sons
of
Zebedee
,
Matth.
26.37
.
and
to
these
he
imparts
the
beginning
of
his
sorrow
,
that
they
might
be
witnesses
of
it
,
Matth.
26.
37
,
38.
My
sould
is
exceeding
sorrowful
,
even
unto
death
;
but
yet
commands
their
distance
,
vers.
38.
Tarry
ye
here
and
watch
with
me
,
and
he
went
a
little
further
.
Watch
with
me
:
The
confusion
of
his
Soul
was
so
great
,
that
the
only
Son
of
God
distrusts
his
own
[
humane
]
ability
to
bear
it
;
and
yet
his
submission
to
this
terrible
conflict
[
was
]
so
willing
,
that
he
leaves
them
that
he
had
appointed
to
watch
with
him
.
He
went
a
little
farther
.
The
three
Disciples
had
doubtless
a
sympathy
with
their
Master's
sorrow
;
and
yet
the
will
of
God
so
orders
it
,
that
their
excess
of
love
and
grief
must
not
keep
their
Eyes
waking
,
notwithstanding
it
was
the
last
request
of
their
sorrowful
Master
.
The
disciples
slept
.
Matth.
26.
40.
And
thus
every
circumstance
of
Time
,
Place
,
and
Persons
contribute
to
a
sad
and
solitary
opportunity
for
this
most
terrible
and
black
conflict
.
And
now
in
this
Garden
the
mighty
God
puts
his
Son
to
grief
,
lades
him
with
our
sorrows
,
Isa.
53.4
.
withdraws
and
hides
from
him
the
light
of
his
favour
and
countenance
;
interposeth
a
thick
and
black
cloud
between
the
Divinity
and
the
humane
nature
;
darts
into
his
Soul
the
sad
and
sharp
manifestations
of
his
wrath
;
overwhelms
his
Soul
with
one
wave
after
another
;
sends
into
him
the
most
exquisite
pre-apprehensions
of
those
sad
and
severe
sufferings
he
was
the
next
day
to
undergo
;
begins
to
make
his
Soul
and
Offering
for
Sin
,
and
heightens
his
sorrow
,
confusion
,
and
astonishment
unto
the
uttermost
.
In
sum
,
the
mighty
God
,
the
God
of
the
spirits
of
all
flesh
,
who
knows
the
way
into
the
Soul
,
and
how
to
fill
it
with
the
most
sad
and
black
astonishment
and
sorrow
,
was
pleased
at
this
time
to
estrange
and
eclipse
the
manifestation
of
his
light
and
love
to
his
only
Son
,
as
far
as
was
possibly
consistent
with
his
secret
and
eternal
love
unto
him
;
to
throw
into
him
as
sad
and
amazing
apprehensions
of
his
wrath
,
as
was
possible
to
be
consistent
with
the
humane
nature
to
bear
;
to
fortifie
and
strengthen
his
sense
of
it
and
sorrow
for
,
and
under
it
,
unto
the
uttermost
,
that
so
his
grief
and
sorrow
and
confusion
of
soul
might
be
brim-full
,
and
as
much
as
the
exactest
constitution
of
a
humane
nature
could
possibly
bear
.
And
thus
now
at
this
time
the
Arm
of
the
mighty
God
was
bruising
the
Soul
of
his
only
Son
;
Isa.
53.16
.
And
certainly
the
extremity
of
this
agony
within
,
must
needs
be
very
great
,
if
we
consider
the
strange
effects
it
had
without
:
1.
That
pathetical
description
thereof
that
our
Saviour
himself
makes
of
it
;
My
soul
is
exceeding
sorrowful
,
even
unto
death
,
Matth.
26.37
.
so
sorrowful
,
exceeding
sorrowful
,
sorrowful
unto
death
:
and
the
expressions
of
the
Evangelists
;
Matth.
26.37
.
He
began
to
be
sorrowful
and
very
heavy
,
Mark
14.33
.
He
began
to
be
sore
amazed
and
to
be
very
heavy
.
It
was
such
a
sorrow
as
brought
with
it
an
amazement
,
an
astonishment
.
2.
Again
,
that
strange
request
to
his
three
Disciples
,
Tarry
ye
and
watch
with
me
;
as
if
he
feared
the
sorrow
would
overwhelm
him
.
3.
Again
,
his
Prayer
,
and
the
manner
of
it
,
evidence
a
most
wonderful
perturbation
within
;
Matth.
26.39
.
He
fell
on
his
face
and
prayed
;
and
what
was
the
thing
he
prayed
?
Father
if
it
be
possible
let
this
cup
pass
from
me
;
Or
,
as
Mark
14.36
.
Abba
,
Father
,
all
things
are
possible
unto
thee
,
take
away
this
cup
from
me
,
&c.
although
that
this
was
the
very
end
for
which
he
came
into
the
World
;
the
Cup
which
in
former
times
he
reached
after
,
and
was
straitned
till
it
were
fulfilled
;
yet
such
a
representation
there
is
thereof
to
his
Soul
,
that
though
,
in
the
will
of
his
obedience
,
he
submits
;
Not
my
will
but
thine
be
done
:
Yet
his
nature
shrinks
and
starts
at
it
;
and
he
engageth
Almighty
God
,
as
much
as
,
upon
as
great
arguments
,
as
was
possible
,
to
decline
the
severity
of
that
wrath
which
he
was
now
to
grapple
with
:
1.
Upon
the
account
of
his
Omnipotency
;
All
things
are
possible
to
thee
:
2.
Upon
the
account
of
his
Relation
;
Abba
,
Father
:
It
is
not
a
stranger
that
importunes
thee
;
it
is
thy
Son
;
that
Son
in
whom
thou
didst
proclaim
thy self
well
pleased
;
that
Son
whom
thou
hearest
always
;
it
is
he
that
begs
of
thee
;
and
begs
of
thee
a
dispensation
from
that
,
which
he
most
declines
,
because
he
most
loves
thee
,
the
terrible
,
unsupportable
hiding
thy
face
from
me
:
And
this
was
not
one
single
request
,
but
thrice
repeated
,
reiterated
and
that
with
more
earnestness
,
Mark
14.39
.
And
again
he
went
away
,
and
prayed
,
and
spake
the
same
words
:
Luke
22.44
.
And
being
in
an
agony
he
prayed
more
earnestly
.
Certainly
,
that
impression
upon
his
soul
,
that
caused
him
to
deprecate
that
for
which
he
was
born
,
to
deprecate
it
so
often
,
so
earnestly
,
must
needs
be
a
sorrow
and
apprehension
of
a
very
terrible
and
exceeding
extremity
.
4.
Such
was
the
weight
of
his
sotrow
and
confusion
of
soul
,
that
,
it
even
exceeding
the
strength
of
his
[
humane
]
nature
to
bear
it
,
it
was
ready
to
dissolve
the
Union
between
his
Body
and
Soul
;
insomuch
that
to
add
farther
strength
unto
him
,
and
capacity
to
undergo
the
measure
of
it
,
an
Angel
from
Heaven
is
sent
,
not
[
meerly
]
to
comfort
,
but
to
strengthen
him
;
to
add
a
farther
degree
of
strength
to
his
humane
nature
,
to
bear
the
weight
of
that
wrath
,
which
had
in
good
earnest
made
his
Soul
sorrowful
unto
death
,
had
it
not
been
strengthned
by
the
ministration
of
an
Angel
,
Luk.
22.43
.
and
this
assistance
of
the
Angel
,
as
it
did
not
allay
the
sorrow
of
his
Soul
,
so
neither
did
it
intermit
his
importunity
to
be
delivered
from
the
thing
he
felt
and
feared
,
but
did
only
support
and
strengthen
him
to
bear
a
greater
burden
of
it
:
And
as
the
measure
of
his
strength
was
increased
,
so
was
the
burden
which
he
must
undergo
increased
;
for
aster
this
he
prayed
again
more
earnestly
the
third
time
,
Luk.
22.43
.
the
supply
of
his
strength
was
succeeded
with
an
addition
of
sorrow
,
and
the
increase
of
his
sorrow
was
followed
with
the
greater
importunity
;
He
prayed
more
carnestly
,
Heb.
5.7
.
With
strong
crying
and
tears
,
Luk.
22.
44.
And
being
in
an
agony
be
prayed
more
earnestly
,
and
his
sweat
was
as
it
were
great
drops
of
blood
falling
down
to
the
ground
.
This
was
his
third
address
to
his
Father
,
Matth.
26.44
.
and
here
was
the
highest
pitch
of
our
Saviour's
passion
in
the
Garden
.
His
Soul
was
in
an
agony
,
in
the
greatest
concussion
,
consusion
,
and
extremity
of
sorrow
,
fear
,
anguish
and
astonishment
,
that
was
possible
to
be
inflicted
by
the
mighty
hand
of
God
on
the
soul
of
Christ
,
that
could
be
consistent
with
the
purity
of
the
nature
of
our
Saviour
,
and
the
inseparable
union
that
it
had
with
the
Divine
nature
:
Insomuch
,
that
the
confusion
and
distraction
of
his
soul
under
it
,
and
the
strugling
and
grapling
of
his
soul
with
it
,
did
make
such
an
impression
upon
his
body
,
that
the
like
was
never
before
or
since
.
The
season
of
the
year
was
cold
;
for
so
it
appears
,
Joh.
18.18
.
the
Servants
and
Officers
had
made
a
fire
of
coals
,
for
it
was
cold
:
and
the
season
of
the
time
was
cold
,
it
was
,
as
near
as
we
may
guess
,
about
midnight
,
when
the
Sun
was
at
his
greatest
distance
,
and
obstructed
in
his
influence
by
the
interposition
of
the
Earth
:
for
it
appears
they
came
with
Lanthorns
and
Torches
when
they
apprehended
him
,
Joh.
18.3
.
and
he
was
brought
to
the
high
Priest's
Hall
,
a
little
before
Cock-crowing
,
after
some
time
had
been
spent
in
his
Examination
,
Math.
26.69
.
And
yet
for
all
this
,
such
is
the
agony
,
and
perturbation
of
our
Saviour's
soul
,
that
in
this
cold
season
it
puts
his
body
in
a
sweat
,
a
sweat
of
blood
,
great
drops
of
blood
,
drops
of
blood
falling
down
to
the
ground
;
and
certainly
it
was
no
light
conflict
within
,
that
caused
such
a
strange
and
un-heard
of
symptom
without
.
Certainly
the
storm
in
the
soul
of
Christ
must
needs
be
very
terrible
that
his
blood
,
the
seat
of
his
vital
spirits
,
could
no
longer
abide
the
sense
of
it
,
but
started
out
in
a
sweat
of
blood
,
and
such
a
sweat
,
that
was
more
than
consistent
with
the
ordinary
constitution
of
humane
nature
.
And
during
this
time
,
even
from
the
eating
of
the
Passover
until
this
third
address
to
his
Father
was
over
,
the
suffering
of
our
Saviour
lay
principally
,
if
not
only
,
in
his
soul
.
Almighty
God
was
wounding
of
his
spirit
,
and
making
his
soul
an
offering
for
sin
:
And
though
the
distinct
,
and
clear
manner
of
this
bruising
of
our
Saviour's
soul
cannot
be
apprehended
by
us
;
yet
surely
thus
much
we
may
conclude
concerning
it
:
1.
He
was
made
sin
for
us
,
that
knew
no
sin
,
2
Cor.
5.21
.
he
stood
under
the
imputation
of
all
our
sins
;
and
though
he
were
personally
innocent
,
yet
judicially
and
by
way
of
interpretation
,
he
was
the
greatest
offender
that
ever
was
;
for
the
Lord
laid
upon
him
the
iniquity
of
us
all
.
Isa.
53.6.2
.
And
consequently
he
was
under
the
imputation
of
all
the
guilt
of
all
those
sins
,
and
stands
,
in
relation
unto
God
,
the
righteous
Judge
,
under
the
very
same
obligation
to
whatsoever
punishment
the
very
persons
of
the
offenders
were
,
unto
the
uttermost
of
that
consistency
that
it
had
with
the
unseparable
union
unto
the
Father
:
and
this
obligation
unto
the
punishment
could
not
choose
but
work
the
same
effects
in
our
Saviour
,
as
it
must
do
in
the
sinner
,
(
desperation
and
sin
excepted
;
)
to
wit
,
a
sad
apprehension
of
the
wrath
of
God
against
him
.
The
purity
and
justice
of
God
,
which
hath
nothing
that
it
hates
but
sin
,
must
pursue
sin
wherever
it
find
it
:
and
as
when
it
finds
sin
personally
in
a
man
,
the
wrath
of
God
will
abide
there
so
long
as
sin
abides
there
;
so
when
it
finds
the
same
sin
assumed
by
our
Lord
,
and
bound
as
it
were
to
him
,
as
the
wood
was
to
Isaac
when
he
was
laid
upon
the
Altar
,
the
wrath
of
God
could
not
chuse
but
be
apprehended
as
incumbent
upon
him
,
till
that
sin
that
by
imputation
lay
upon
him
were
discharged
.
For
as
our
Lord
was
pleased
to
be
our
Representative
in
bearing
our
sins
,
and
to
stand
in
our
stead
,
so
all
these
affections
and
motions
of
his
soul
did
bear
the
same
conformity
,
as
if
acted
by
us
:
As
he
put
on
the
person
of
the
sinner
,
so
he
puts
on
the
same
sorrow
,
the
same
shame
,
the
same
fear
,
the
same
trembling
under
the
apprehension
of
the
wrath
of
his
Father
,
that
we
must
have
done
:
And
so
as
an
imputed
sin
drew
with
it
the
obligation
unto
punishment
,
so
it
did
,
by
necessary
consequence
,
raise
all
those
confusions
and
storms
in
the
soul
of
Christ
,
as
it
would
have
done
in
the
person
of
the
sinner
,
sin
only
excepted
.
3.
In
this
Garden
as
he
stands
under
the
sin
,
and
guilt
of
our
nature
,
so
he
stands
under
the
curse
of
our
nature
,
to
wit
,
a
necessity
of
death
,
and
of
undergoing
the
wrath
of
God
for
that
sin
whose
punishment
he
hath
undertaken
for
us
:
the
former
,
the
dissolution
of
his
body
and
soul
by
a
most
accursed
death
,
and
the
latter
the
suffering
of
his
soul
;
and
this
latter
he
is
now
under
.
God
is
pleased
to
inflict
upon
him
all
the
manifestations
of
his
wrath
,
and
to
fling
into
his
soul
the
sharpest
and
severest
representations
of
his
displeasure
that
might
possibly
befall
him
under
that
bare
imputed
guilt
,
considering
the
dignity
of
his
Person
.
And
surely
this
was
more
terrible
to
our
Saviour
than
all
his
corporal
sufferings
were
:
under
all
those
not
one
word
,
no
perturbation
at
all
,
but
as
a
Sheep
before
his
shearers
is
dumb
,
so
he
opened
not
his
mouth
:
but
the
sense
of
the
displeasure
of
his
Father
,
and
the
impressions
that
he
makes
upon
his
soul
,
those
he
cannot
bear
without
sorrow
,
even
unto
death
,
without
most
importunate
addresses
to
be
delivered
from
them
,
and
a
most
strange
concussion
and
agony
upon
his
soul
and
body
under
the
sense
of
them
.
And
the
actual
manifestation
of
the
wrath
of
God
upon
his
Son
consisted
in
these
two
things
principally
.
1.
Filling
his
soul
with
strange
and
violent
fears
and
terrors
,
insomuch
that
he
was
in
an
amazement
and
consternation
of
spirit
;
the
Passion-Psalm
renders
it
,
Psal.
22.14
.
My
heart
is
like
wax
,
it
is
melted
in
the
midst
of
my
bowels
:
the
God
of
the
spirits
of
all
flesh
,
that
knows
how
to
grind
and
bruise
the
spirit
,
did
bruise
and
melt
his
soul
within
him
with
terrors
,
fears
,
and
sad
pre-apprehensions
of
worse
to
follow
.
2.
A
sensible
withdrawing
,
by
hasty
and
swift
degrees
,
the
light
of
the
presence
and
favour
of
God
:
He
is
sorrowful
and
troubled
,
and
he
goes
to
his
Father
to
desire
it
may
pass
from
him
,
but
no
answer
;
he
goes
again
,
but
yet
no
answer
;
and
yet
under
the
pressure
and
extremity
;
he
goes
again
the
third
time
with
more
earnestness
,
agony
,
a
sweat
of
blood
;
yet
no
,
it
cannot
be
;
and
this
was
a
terrible
condition
,
that
the
light
of
the
countenance
of
the
Father
is
removed
from
his
Son
,
his
only
Son
,
in
whom
he
was
well
pleased
,
his
Son
whom
he
heard
always
:
And
when
he
comes
to
the
Father
under
the
greatest
obligation
that
can
be
,
with
the
greatest
reverence
,
with
the
greatest
importunity
;
once
,
and
again
,
and
a
third
time
;
and
that
,
filled
within
with
fears
,
and
covered
without
with
blood
;
and
yet
no
answer
,
but
all
light
and
access
and
favour
intercepted
,
with
nothing
but
blackness
and
silence
:
Certainly
this
was
a
terrible
Cup
,
yet
thus
it
was
with
our
Saviour
Christ
;
The
light
of
the
favour
of
God
,
like
the
Sun
in
an
Eclipse
,
from
the
very
institution
of
the
Sacrament
,
began
to
be
covered
one
degree
after
another
;
and
in
the
third
address
to
the
Father
in
the
Garden
,
it
was
even
quite
gone
:
But
at
that
great
hour
,
when
our
Saviour
cryed
My
God
,
my
God
why
hast
thou
forsaken
me
!
then
both
lights
,
that
greater
light
of
the
favour
of
God
to
his
only
Son
,
together
with
the
light
of
the
Sun
,
seemed
to
be
under
a
total
recess
,
or
Eclipse
;
and
this
was
that
which
bruised
the
soul
of
our
Saviour
,
and
made
it
an
Offering
for
Sin
;
and
this
was
that
which
wrung
drops
of
blood
from
our
Saviour's
body
,
before
the
Thorns
,
or
the
Whips
,
or
the
Nails
,
or
the
Spear
,
had
torn
his
veins
.
And
now
after
this
third
application
for
a
deliverance
from
this
terrible
Cup
of
the
wrath
of
God
,
and
yet
no
dispensation
obtained
,
he
returns
to
his
miserable
comforters
,
the
three
Disciples
;
and
he
finds
them
the
third
time
asleep
:
These
very
three
Disciples
were
once
the
witnesses
of
a
glorious
Transfiguration
of
our
Saviour
in
the
Mount
,
and
in
an
extasie
of
joy
and
fear
,
they
fell
on
their
faces
,
Matth.
17.6
.
and
now
they
are
to
be
witnesses
of
a
sad
Transfiguration
of
their
Lord
under
an
agony
and
sweat
of
blood
;
and
now
under
an
extasie
of
sorrow
they
are
not
able
to
watch
with
their
[
Lord
]
one
hour
.
Our
Saviour
calls
them
,
but
whiles
they
were
scarce
awakened
,
they
are
rouzed
by
a
louder
alarm
,
Matth.
26.47
.
whiles
he
yet
spake
,
Judas
,
one
of
the
twelve
,
came
,
and
with
him
a
great
multitude
,
with
swords
and
staves
from
the
high
Priests
,
Joh.
18.3
.
with
lanthorns
and
torches
:
And
though
this
was
little
in
comparison
of
the
storm
that
was
in
our
Saviour's
soul
;
yet
such
an
appearance
,
at
such
a
time
of
the
night
,
and
to
a
person
under
such
a
sad
condition
,
could
not
but
be
terrible
to
flesh
and
blood
;
especially
,
if
we
consider
the
circumstances
that
attended
it
.
1.
An
Apostle
,
one
of
the
twelve
,
he
it
is
that
conducts
this
black
Guard
,
Matth.
25.47
.
Whomsoever
I
shall
kiss
,
that
same
is
he
,
hold
him
fast
;
one
that
had
been
witness
of
all
his
Miracles
,
heard
all
his
divine
Sermons
,
acquainted
with
all
his
retirements
;
he
,
whose
feet
his
Master
with
love
tenderness
had
washed
,
who
within
a
few
hours
before
had
supped
with
him
,
at
that
Supper
of
of
solemnity
and
love
,
the
Passover
:
this
is
he
that
is
in
the
head
of
this
crew
:
certainly
this
had
in
it
an
aggravation
of
sorrow
to
our
Blessed
Saviour
,
to
be
betrayed
by
a
Disciple
.
2.
The
manner
of
it
,
he
betrays
him
by
a
kiss
;
an
emblem
of
homage
and
love
is
made
use
of
to
be
the
signal
of
scorn
and
contempt
,
as
well
as
treachery
and
villany
.
3.
Again
,
the
carriage
of
his
Disciples
,
full
of
rashness
,
and
yet
of
cowardize
;
they
strike
a
Servant
of
the
high
Priest
,
and
cut
off
his
Ear
,
Matth.
26.57
.
which
,
had
not
the
meekness
and
mercy
of
our
Saviour
prevented
by
a
miraculous
cure
,
might
have
added
a
blemish
to
the
sweetness
and
innocence
of
his
suffering
:
He
rebukes
the
Rashness
of
his
Disciple
,
and
cures
the
wound
of
his
Enemy
:
again
,
of
Cowardize
,
Matth.
26.56
.
Then
all
the
disciples
forsook
him
and
fled
;
and
Peter
himself
,
that
but
now
had
professed
the
resolution
of
his
love
to
his
Master
,
follows
,
but
a
far
off
,
Matth.
26.58
.
in
the
posture
and
profession
of
a
stranger
and
a
spectator
.
So
soon
was
the
love
and
honour
of
a
Master
,
deserved
by
so
much
love
,
and
purity
,
and
miracles
,
lost
in
the
Souls
of
the
very
Disciples
.
After
this
he
is
brought
to
the
high
Priests
,
the
solemn
assembly
of
the
then
visible
Church
of
the
Jews
,
in
the
persons
of
the
greatest
reverence
and
esteem
among
them
,
the
high
Priests
,
Scribes
and
Elders
;
and
before
them
accused
,
and
convicted
of
those
crimes
that
might
render
him
odious
to
the
Jews
,
Romans
,
and
all
good
men
,
Blasphemy
,
and
by
them
pronounced
worthy
of
death
,
Matth.
26.66
.
and
after
this
,
exposed
to
the
basest
usage
of
the
basest
of
their
retinue
;
the
Servants
spit
on
him
,
buffet
him
,
expose
him
to
scorn
,
saying
,
Prophesie
unto
us
,
thou
Christ
,
who
is
he
that
smote
thee
,
Matth.
26.67
.
injuries
less
tollerable
than
death
to
an
ingenuous
nature
:
and
,
to
add
to
all
the
rest
,
Peter
instead
of
reproving
the
insolence
of
the
abjects
,
and
bearing
a
part
with
his
Master
in
his
injuries
,
thrice
denying
his
Master
,
and
that
with
an
oath
,
and
cursing
.
So
far
was
he
from
owning
his
Master
in
his
adversity
,
that
he
denied
he
knew
him
;
and
this
in
the
very
presence
of
our
Saviour
,
Luk.
22.61
.
and
the
Lord
turned
and
looked
upon
Peter
;
certainly
that
look
of
our
Saviour
,
as
it
carried
a
secret
message
of
a
gentle
reprehension
,
so
also
of
much
sorrow
,
and
grief
in
our
Lord
:
as
if
he
should
have
said
,
Ah
Peter
,
canst
thou
see
thy
Saviour
thus
used
,
and
wilt
thou
not
own
me
?
Or
if
thou
wilt
not
,
yet
must
thou
needs
deny
me
,
deny
me
thrice
,
deny
me
with
oathes
,
and
with
execrations
?
The
unkindness
of
a
Disciple
,
and
such
a
Disciple
,
that
hast
been
privy
to
my
Glory
in
my
Transfiguration
,
and
to
my
Agony
in
the
Garden
,
cuts
me
deeper
than
the
scorns
and
derision
of
these
abjects
.
But
that
's
not
all
,
this
apostacy
of
thine
,
these
denials
,
these
oathes
,
these
execrations
,
will
lye
heavy
upon
me
anon
,
and
add
to
that
unsupportable
burden
that
I
am
under
;
the
Thorns
,
and
the
Whips
,
and
the
Nails
,
that
I
must
anon
suffer
,
will
be
the
more
envenomed
by
these
Sins
of
thine
;
and
thou
castest
more
gall
into
that
bitter
Cup
,
that
I
am
drinking
,
than
all
the
malice
of
mine
enemies
could
do
.
In
sum
,
though
thou
goest
out
,
and
weepest
bitterly
,
yet
these
Sins
of
thine
would
stick
unto
thy
Soul
unto
eternity
,
if
I
should
not
bear
them
for
thee
;
they
cost
thee
some
tears
,
but
they
must
cost
me
my
blood
.
The
next
morning
the
high
Priests
and
Elders
hold
a
second
consultation
,
as
soon
as
it
was
day
,
Luk.
22.66
.
their
malice
was
so
sollicitous
,
that
they
prevent
the
morning
Sun
;
and
after
they
had
again
examined
him
,
and
in
that
Council
charged
him
with
Blasphemy
,
the
Council
and
the
whole
multitude
lead
him
bound
to
Pilate
;
and
there
they
accuse
him
,
and
,
to
make
their
accusation
the
more
gracious
,
charge
him
with
Sedition
against
the
Romans
;
and
though
he
had
no
other
advocate
but
silence
and
innocence
,
for
he
answered
them
nothing
;
yet
the
Judge
acquits
him
,
Luk.
23.23
.
I
find
no
fault
in
him
;
and
yet
,
to
shift
his
hands
of
the
employment
,
and
to
gratifie
an
adversary
,
he
sends
him
to
Herod
,
and
his
accusers
follow
him
thither
also
,
Luk.
23.10
.
the
chief
Priests
and
Scribes
vehemently
accuse
him
:
Herod
when
he
had
satisfied
his
curiosity
in
the
sight
of
Jesus
,
to
add
to
the
scorn
of
our
Saviour
,
exposeth
him
to
the
derision
of
his
rude
Souldiers
,
and
cloathes
him
in
a
gorgeous
Robe
,
and
remands
him
to
Pilate
.
Thus
in
triumph
and
scorn
he
is
sent
from
place
to
place
:
first
to
Annas
;
then
to
Caiphas
;
then
convented
before
the
Council
of
the
Priests
;
then
sent
into
the
high
Priest's
Hall
;
then
re-convened
before
the
Council
;
then
sent
bound
to
Pilate
;
and
from
thence
to
Herod
;
and
from
him
back
again
to
Pilate
:
and
in
all
those
translations
from
place
to
place
,
exposed
unto
,
and
entertained
with
new
scorns
,
and
derisions
,
and
contempts
.
At
his
return
to
Pilate
,
he
again
the
second
time
declares
his
Innocence
;
that
neither
he
nor
Herod
found
any
thing
worthy
of
death
,
Luk.
23.15
.
and
yet
to
gratifie
the
Jews
,
he
offers
to
have
him
scourged
,
whom
he
pronounceth
innocent
;
yet
to
avoid
the
gross
injustice
of
a
sentence
of
death
offers
to
release
him
,
to
observe
their
custom
;
but
this
could
not
not
satisfie
:
To
preserve
their
custom
,
and
yet
to
fulfil
their
malice
,
they
choose
the
reprieve
of
Barabbas
a
murderer
,
and
importune
the
crucifying
of
the
innocent
Jesus
;
and
now
the
third
time
Pilate
pronounceth
him
innocent
,
Luk.
23.22
.
and
yet
delivers
[
him
]
over
to
be
crucified
.
The
Executioners
did
it
to
the
uttermost
,
and
,
and
to
add
pain
and
scorn
to
his
scourging
,
put
upon
him
a
Crown
of
thorns
:
and
in
this
disguise
of
blood
and
contempt
,
he
brings
him
forth
,
shews
him
to
his
prosecutors
,
Joh.
19.5
.
Behold
the
man
;
as
if
he
should
have
said
,
You
Jews
,
that
that
have
accused
this
man
,
must
know
I
find
no
fault
in
him
,
yet
to
satisfie
your
importunity
,
I
have
delivered
him
over
to
the
severest
and
vilest
punishment
next
unto
death
,
Scourging
and
Scorn
;
here
he
is
,
see
what
a
spectacle
it
is
,
let
this
satisfie
your
Envy
.
But
all
this
will
not
serve
,
there
is
nothing
below
the
vilest
of
deaths
can
satisfie
;
all
cry
out
,
Crucifie
him
:
and
when
yet
the
Judge
professeth
he
finds
nothing
worthy
of
death
,
they
impose
a
Law
of
their
own
;
We
have
a
law
,
and
by
our
law
he
ought
to
dye
,
because
he
made
himself
the
Son
of
God
.
But
when
this
rather
made
the
Judge
the
more
cautious
,
they
engage
him
upon
his
fidelity
to
Casar
his
Master
:
He
that
maketh
himself
a
King
,
speaketh
against
Casar
:
But
all
this
was
not
enough
;
but
at
length
the
importunity
of
the
Priests
and
people
prevailed
:
and
Pilate
who
had
been
before
warned
by
the
monition
of
his
Wife
,
and
had
these
several
times
pronounced
him
innocent
,
yet
against
the
conviction
of
his
own
Conscience
,
to
satisfie
and
content
the
Jews
,
adds
this
farther
cruelty
and
unjustice
to
what
he
had
before
done
,
gave
sentence
that
it
should
be
as
they
required
,
Luk.
23.24
.
delivered
him
over
to
that
cursed
and
servile
death
of
Crucifixion
:
and
yet
his
persecutors
malice
and
envy
not
satisfied
;
but
,
after
his
judgment
,
pursue
the
execution
of
it
with
as
great
malice
,
scorn
,
and
cruelty
,
as
they
had
before
used
in
obtaining
it
:
His
Crown
of
thorns
upon
his
head
;
a
purple
Robe
upon
his
body
;
the
Blood
of
his
scourging
and
thorns
all
covering
his
visage
;
a
Reed
in
his
right
hand
;
and
the
base
and
insolent
multitude
with
spittings
,
and
strokes
,
and
reproaches
,
abusing
him
,
till
his
Cross
be
ready
:
and
then
the
purple
Robe
is
taken
off
,
and
he
conducted
to
the
place
of
his
Execution
;
and
,
to
add
torment
to
his
shame
,
our
Blessed
Lord
,
wearied
with
an
agony
and
long
watching
the
night
before
;
and
from
the
time
of
his
apprehending
hurried
from
place
to
place
;
and
his
blood
and
spirits
spent
with
the
scourging
,
and
thorns
,
and
blows
;
and
,
which
is
more
than
all
this
,
a
soul
within
laden
with
a
weight
of
sorrow
,
and
the
burden
of
the
wrath
of
God
,
which
did
drink
up
and
consume
his
spirits
:
yet
,
in
this
condition
,
he
is
fain
to
bear
his
burdensom
Cross
towards
the
place
of
his
Execution
,
Joh.
19.17
.
till
he
was
able
to
carry
it
no
longer
,
but
even
fainted
under
it
;
and
then
Simon
of
Cyrene
is
compelled
to
bear
it
to
the
place
.
When
he
comes
to
the
place
of
Execution
,
he
is
stript
stark
naked
,
and
his
clothes
afterwards
divided
by
lot
among
the
Souldiers
,
Matth.
27.35
.
and
his
naked
body
stretched
upon
the
Cross
to
the
uttermost
extension
of
it
,
Psal.
22.17
.
I
may
tell
all
my
bones
,
they
look
and
stare
upon
me
:
and
at
the
uttermost
extension
,
which
the
cruel
Executioners
could
make
of
our
Saviour's
body
,
his
hands
and
his
feet
nailed
to
that
Cross
,
with
great
Nails
through
those
tender
parts
full
of
nerves
and
arteries
,
and
most
exquisitely
sensible
of
pain
.
And
in
this
condition
the
Cross
with
our
Saviour's
body
is
raised
up
in
the
view
of
all
;
and
,
that
even
in
this
his
execution
,
that
the
shame
and
ignominy
of
the
manner
of
his
death
might
have
a
farther
accession
of
scorn
and
reproach
,
he
is
placed
between
two
Thieves
,
that
were
crucified
with
him
,
with
an
Inscription
of
derision
upon
his
Cross
,
in
all
the
most
universal
Languages
of
the
World
,
Hebrew
,
Greek
,
and
Latin
;
and
the
people
and
Priests
standing
by
with
gestures
and
words
of
derision
,
Matth.
27.39
,
43.
and
,
even
to
a
letter
,
assuming
those
very
gestures
and
words
,
which
were
so
many
hundreds
of
years
predicted
in
the
Passion-Psalm
22.78
.
He
trusted
in
God
,
let
him
deliver
him
,
if
he
will
have
him
;
and
one
of
those
very
Thieves
,
that
was
even
dying
as
a
malefactor
,
yet
was
filled
with
such
a
devilish
spirit
,
that
he
upbraids
and
derides
him
.
And
now
our
Saviour
is
under
the
torments
and
shame
of
this
cursed
execution
:
but
,
though
these
his
sufferings
of
his
body
and
outward
man
,
were
very
grievous
,
in
so
much
that
it
could
not
but
extremely
afflict
him
;
yet
it
is
strange
to
see
how
little
he
was
transported
under
them
,
in
all
his
contumelies
,
reproaches
and
accusations
,
scarce
a
word
answered
:
He
answered
them
nothing
in
all
his
abusings
,
strokes
,
ridiculous
garments
,
crown
of
thorns
,
tearing
of
his
body
with
scourging
;
yet
not
a
word
;
but
,
As
a
sheep
before
the
shearers
is
dumb
,
so
he
opened
not
his
mouth
;
Isa.
53.7
.
in
all
his
rackings
upon
the
Cross
,
and
nailing
of
his
limbs
to
it
,
and
all
the
anguish
that
,
for
the
space
of
six
hours
,
from
the
third
hour
,
wherein
he
was
crucified
,
Mar.
15.25
.
until
the
ninth
hour
,
wherein
he
gave
up
the
ghost
,
Matth.
27.46
.
not
a
word
of
complaint
;
but
he
refused
those
very
supplies
which
were
usually
given
to
suppress
the
violence
of
the
pain
,
vinegar
and
gall
.
Matth.
27.34
.
But
when
we
come
to
the
Afflictions
of
his
Soul
,
they
were
of
a
higher
dimension
in
the
Garden
when
no
other
storm
was
upon
him
,
but
what
was
within
him
:
He
falls
down
upon
his
face
and
prayes
;
and
again
;
and
a
third
time
;
and
is
amazed
,
and
sorrowful
to
death
;
and
sweats
drops
of
blood
:
and
doubtless
whiles
he
was
under
the
reproaches
,
and
buffetings
,
and
whippings
,
and
thorns
,
he
was
not
without
a
terrible
and
confused
sadness
and
heaviness
within
,
which
though
they
did
not
mitigate
the
torments
of
his
body
,
yet
they
did
infinitely
exceed
them
.
The
spirit
and
the
soul
is
most
exquisitely
sensible
,
and
it
is
that
which
feels
the
pains
inflicted
upon
the
body
.
Certainly
therefore
the
wound
of
the
spirit
it self
,
the
fountain
of
sense
,
must
needs
be
exceedingly
grievous
:
And
hence
it
was
,
that
though
all
the
injuries
and
torments
of
our
Saviour
could
scarce
wring
a
complaint
from
him
,
yet
the
weight
of
that
wrath
that
lay
upon
his
soul
,
now
made
an
offering
for
sin
,
did
wring
from
him
those
bitter
and
terrible
cryes
,
that
one
would
wonder
should
proceed
from
him
,
that
was
One
with
the
Father
;
Matth.
27.46
.
My
God
,
my
God
why
hast
thou
forsaken
me
?
From
the
sixth
hour
to
the
ninth
darkness
was
over
all
the
land
,
Matth.
27.45
.
such
a
darkness
as
bred
an
astonishment
even
in
strangers
and
other
Counties
.
The
darkness
of
the
World
,
though
a
suitable
dress
for
such
a
time
wherein
the
Son
of
God
must
dye
,
and
the
Sun
of
Righteousness
be
eclipsed
;
yet
it
was
nothing
in
comparison
of
that
dismal
shadow
,
that
covered
our
Saviour's
soul
all
this
time
.
About
the
ninth
hour
our
Saviour
cryed
that
bitter
cry
,
My
God
,
my
God
why
hast
thou
forsaken
me
?
manifesting
the
depth
of
his
sorrow
,
and
the
perfect
sense
he
had
of
it
;
why
hast
thou
forsaken
me
?
more
could
not
have
been
suffered
or
been
said
;
every
word
carries
in
it
an
accent
of
horror
.
Thou
,
that
art
the
great
God
,
from
whom
,
and
in
whom
every
thing
hath
its
being
and
comfort
;
surely
if
in
thy
presence
is
fulness
of
joy
,
in
thy
withdrawings
must
be
fulness
of
horror
,
and
confusion
;
and
yet
it
is
thou
that
hast
forsaken
me
.
Forsaken
:
Hadst
thou
never
been
with
me
,
as
I
had
not
known
the
blessedness
of
thy
fruition
,
so
I
could
not
have
measured
the
extremity
of
my
loss
;
the
excess
of
the
happiness
that
I
had
in
thy
presence
,
adds
to
the
excess
of
my
misery
in
the
suffering
of
thy
absence
.
Forsaken
me
:
not
withdrawn
thy self
to
a
distance
,
but
forsaken
me
;
and
forsaken
me
at
such
a
time
as
this
,
when
I
stand
more
in
need
of
thy
presence
than
ever
;
when
I
am
forsaken
of
my
countrey-men
,
of
my
kindred
,
of
my
Disciples
:
then
to
be
forsaken
of
thee
,
when
I
am
under
the
shame
,
and
pains
of
a
cruel
,
and
a
cursed
death
;
under
the
scorns
,
and
derisions
of
those
that
hate
me
;
under
the
weight
,
and
pressure
of
all
the
sins
of
the
world
;
under
the
struglings
with
terrors
in
my
soul
,
sent
from
thy
mighty
hand
;
under
the
visible
approach
of
death
,
the
king
of
terrors
;
under
a
vail
of
darkness
without
,
and
the
seeming
triumph
of
the
power
of
darkness
within
;
then
to
be
forsaken
,
and
forsaken
of
thee
,
whom
I
had
only
left
to
be
my
support
.
Forsaken
Me
:
It
is
not
a
stranger
that
thou
forsakest
;
it
is
thy
Son
;
thy
only
Son
;
in
whom
thou
didst
heretofore
proclaim
thy self
well
pleased
:
that
Son
whom
though
thou
now
forsakest
,
yet
forgets
not
his
duty
unto
thee
,
nor
dependance
upon
thee
;
but
still
layes
hold
on
thee
:
and
though
thou
shakest
me
off
,
yet
I
must
still
[
call
]
upon
thee
,
with
the
humble
confidence
of
My
God
,
My
God
still
.
why
hast
thou
forsaken
me
?
To
be
forsaken
,
and
to
be
forsaken
of
God
,
of
my
God
;
of
him
that
is
not
only
my
God
,
but
my
Father
;
and
that
at
such
a
time
;
and
yet
not
to
know
why
.
Oh
blessed
Saviour
,
the
Prophets
that
spake
by
thy
own
Spirit
did
tell
thee
why
:
and
that
very
Psalm
,
out
of
which
thou
takest
this
bitter
cry
,
doth
tell
thee
why
:
and
thou
thy self
within
some
few
days
,
or
hours
before
,
didst
tell
us
why
;
and
dost
thou
now
ask
why
?
Didst
thou
not
choose
even
that
which
thou
now
groanest
under
;
and
wert
willing
to
put
thy
soul
in
our
souls
stead
,
and
bear
the
sin
of
those
which
are
now
thy
burden
?
Certainly
we
may
,
with
all
humility
and
reverence
conceive
,
that
at
the
time
of
this
bitter
cry
,
our
Saviour's
soul
was
,
for
the
present
,
over-shadowed
with
so
much
astonishment
and
sorrow
,
that
it
did
for
the
present
over-power
and
cover
the
actual
and
distinct
sense
of
the
reason
of
it
;
at
least
in
that
measure
and
degree
in
which
he
suffered
.
This
cry
of
our
Saviour
was
about
the
ninth
hour
,
a
little
before
his
death
;
and
having
fulfilled
one
Prophecy
in
this
terrible
cry
,
contained
in
the
very
words
of
Psal.
22.
he
fulfills
another
;
he
saith
,
I
thirst
,
Joh.
19.28
.
and
presently
they
give
him
vinegar
to
drink
.
And
between
this
and
his
death
there
intervene
these
passages
:
1.
His
proclaiming
to
the
world
,
that
the
work
of
our
Redemption
was
finished
;
Joh.
19.30
.
When
he
received
the
vinegar
,
he
said
,
It
is
finished
.
2.
A
second
cry
with
a
loud
voice
,
Matth.
27.50
.
the
words
are
not
expressed
of
his
second
cry
;
only
both
Evangelists
,
Matthew
and
Luke
,
testifie
it
was
a
cry
with
a
loud
voice
;
to
evidence
to
the
world
that
,
in
the
very
article
of
his
giving
up
of
the
ghost
,
the
strength
of
nature
was
not
wholly
spent
,
for
he
cryed
with
a
loud
voice
.
3.
The
comfortable
resignation
of
his
soul
unto
the
hands
of
his
Father
,
Luk.
23.
46.
Father
,
into
thy
hands
I
commend
my
spirit
:
And
although
,
but
even
now
the
black
storm
was
upon
his
soul
,
that
made
him
cry
out
with
that
loud
and
bitter
cry
,
yet
the
cloud
is
over
,
and
with
comfort
he
delivers
up
his
soul
into
the
hands
of
that
God
,
whom
he
thought
,
but
even
now
,
had
forsaken
him
.
It
is
more
than
probable
that
that
bitter
cry
was
uttered
at
the
very
Zenith
of
all
his
pains
,
and
when
he
had
taken
the
vinegar
,
and
proclaimed
that
it
is
finished
;
though
they
were
all
wrapt
up
in
a
very
small
time
,
about
the
end
of
the
ninth
hour
,
yet
now
there
remained
no
more
,
but
for
him
to
give
up
his
spirit
,
which
he
instantly
thereupon
did
,
Joh.
19.30
.
He
said
,
It
is
finished
,
he
bowed
the
head
,
and
gave
up
the
ghost
.
Now
the
things
wonderfully
observable
in
the
death
of
our
Saviour
are
many
.
1.
That
it
was
a
voluntary
delivering
up
of
his
spirit
:
this
is
that
which
he
said
,
Matth.
10.18
.
No
man
taketh
it
from
me
,
but
I
lay
it
down
:
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
:
this
commandment
have
I
received
of
my
Father
.
And
truly
this
voluntary
delivering
up
of
his
soul
,
was
well
near
as
great
an
evidence
of
his
Divinity
,
as
his
resuming
it
again
:
so
that
this
very
delivering
up
of
his
soul
converted
the
Centurion
,
Mar.
15.39
.
When
he
saw
that
he
so
cryed
and
gave
up
the
ghost
,
he
said
,
Truly
this
man
was
the
Son
of
God
.
Now
that
he
thus
voluntarily
gave
up
his
spirit
is
evident
;
1.
By
the
strength
of
nature
,
that
was
yet
upon
him
,
in
the
very
article
of
his
death
,
he
cryed
with
a
loud
voice
:
2.
That
the
Thieves
,
who
were
crucified
at
the
same
time
,
dyed
not
till
there
was
a
farther
violence
used
by
breaking
their
legs
,
Joh.
19.32
.
[
but
]
he
expired
to
prevent
the
violence
of
the
Souldiers
,
and
to
fulfill
the
type
and
prophecy
;
Not
a
bone
of
him
shall
be
broken
.
Joh.
19.36.3
.
That
the
suddenness
of
his
death
caused
admiration
in
those
,
that
well
knew
the
lingring
course
of
such
a
death
;
in
the
Centurion
,
Mar.
15.39
.
in
Pilate
,
Mar.
15.44
.
which
might
probably
be
the
cause
that
the
insolent
Souldier
,
to
secure
the
assurance
of
his
death
,
pierced
his
side
with
a
spear
,
Job
.
19.34
.
and
thereby
fulfilled
that
other
Scripture
which
he
never
thought
of
.
Job
.
15.37
.
Now
the
wonderful
occurrences
that
accompanied
our
Saviour's
death
were
very
many
,
and
considerable
.
1.
A
strange
,
and
particular
Fulfilling
of
the
Prophecies
,
and
Types
,
that
were
concerning
our
Saviour's
death
,
and
the
very
individual
circumstances
that
attended
it
;
and
all
to
confirm
our
Faith
,
that
this
was
indeed
the
Messias
,
and
that
he
was
thus
delivered
over
to
death
,
by
the
most
certain
and
pre-determinate
Counsel
of
God
:
The
Time
of
his
Death
so
exactly
predicted
by
Daniel
,
ch.
9.v.25
,
26.
the
parallel
circumstances
with
the
Paschal
Lamb
,
Exod.
12.5
.
in
the
time
of
his
delivery
over
to
death
,
at
the
Feast
of
the
Passover
,
and
the
very
evening
wherein
the
Passover
was
to
be
eaten
:
In
the
Manner
of
his
Oblation
,
not
a
bone
to
be
broken
,
Exod.
12.46
.
again
,
the
Manner
of
his
Death
,
by
piercing
his
hands
and
his
feet
,
Psal.
22.16
.
the
very
Words
used
by
him
,
Psal.
22.1
.
Matth.
27.
46.
the
Words
used
of
him
,
Psal.
22.8
.
Matth.
27.43
.
the
crucifying
of
him
between
Malefactors
,
Isa.
53.12
.
the
Whippings
,
Isa.
53.5
.
the
Dividing
of
his
Garments
,
and
casting
Lotts
upon
his
Vesture
,
Psa.
22.18
.
the
Thirst
of
our
Saviour
upon
the
Cross
;
and
the
giving
him
Vinegar
and
Gall
,
Psal.
69.21
.
2.
A
strange
and
miraculous
Concussion
of
nature
,
giving
testimony
to
the
wonderful
,
and
unheard
of
dissolution
of
our
Saviour's
body
and
soul
;
Darkness
from
the
sixth
hour
until
the
ninth
hour
.
And
it
is
observable
in
the
night
wherein
he
was
born
,
by
a
miraculous
light
the
night
became
as
day
,
Luk.
2.9
.
but
at
his
death
,
a
miraculous
darkness
turned
the
day
into
night
for
three
hours
;
Matth.
27.45
.
at
his
birth
,
a
new
Star
was
created
to
be
the
lamp
and
guide
unto
the
place
of
his
birth
,
Matth.
2.9
.
but
at
his
death
,
the
Sun
in
the
firmament
was
masked
with
darkness
,
and
yielded
not
his
light
,
while
the
Lord
of
life
was
passing
into
the
vail
of
death
.
Again
,
another
prodigy
that
accompanied
the
death
of
Christ
was
an
Earthquake
,
that
rent
the
rocks
,
and
opened
the
graves
,
and
strake
amazement
and
conviction
into
the
Centurion
,
that
was
watching
him
,
Math.
27.52
,
53
,
54.
When
our
Saviour
was
entring
into
the
earth
by
death
,
the
earth
trembled
;
and
so
it
did
when
he
was
coming
out
of
it
by
his
Resurrection
.
Matth.
28.2
.
3.
Again
,
the
Graves
were
opened
,
and
the
dead
bodies
of
the
Saints
arose
:
As
the
touch
of
the
bones
of
Elisha
caused
a
kind
of
resurrection
,
2
Kings
13.21
.
so
our
Saviour's
body
,
new
saln
to
the
earth
,
did
give
a
kind
of
particular
resurrection
to
the
Saints
bodies
,
to
testifie
that
by
his
death
he
had
healed
the
deadliness
of
the
Grave
,
and
that
the
satisfaction
for
Sin
was
accomplished
,
when
Death
,
the
wages
of
Sin
,
was
thus
Conquered
.
4.
Again
,
the
Vail
of
the
Temple
was
Rent
in
twain
from
the
top
to
the
bottom
,
Matth.
27.57
.
the
Vail
was
that
,
which
divided
the
most
holy
place
from
the
rest
of
the
Tabernacle
,
Exod.
26.33
.
and
in
that
most
Holy
place
were
contained
the
mysterious
Types
,
the
Ark
of
the
Covenant
,
and
the
Mercy-Seat
;
and
within
this
Vail
only
the
high
Priest
entred
once
a
year
,
when
he
made
an
atonement
for
the
People
and
for
the
Tabernacle
,
Levit.
16.33
.
Heb.
9.7
.
and
now
at
our
Saviour's
death
,
this
vail
was
rent
,
from
the
top
to
the
bottom
;
and
it
imported
divers
very
great
Mysteries
:
1.
That
now
our
great
High
Priest
was
entring
into
the
most
holy
,
with
his
own
blood
,
having
thereby
made
the
atonement
for
us
;
Heb.
9.12
.
By
his
own
blood
,
he
entred
once
into
the
most
holy
place
,
having
obtained
eternal
redemption
for
us
.
2.
That
the
Means
,
whereby
he
entred
into
the
most
holy
place
,
was
by
the
Rending
of
his
Humanity
,
his
soul
from
his
body
,
typified
by
the
rending
of
that
vail
;
and
therefore
his
flesh
,
that
is
,
his
whole
humane
nature
,
was
the
vail
,
Heb.
10.20
.
Consecrated
through
the
vail
,
that
is
,
his
flesh
.
3.
That
now
by
the
death
of
Christ
all
those
dark
Mysteries
vailed
up
formerly
in
the
most
holy
,
the
Ark
of
the
Covenant
,
and
the
Mercy-Seat
,
are
now
rendred
open
,
and
their
Mysteries
unfolded
.
Christ
,
the
Mediator
of
the
Covenant
,
and
the
Seat
of
Mercy
and
Acceptation
,
unto
all
believers
founded
and
seated
upon
him
,
and
thereby
that
Life
and
Immortality
,
which
was
wrapt
up
in
the
mysteries
of
the
Old
covenant
,
and
yet
those
mysteries
vailed
,
and
inclosed
up
,
within
the
vail
,
is
now
brought
to
light
through
the
Gospel
,
2
Tim.
1.10
.
and
the
vail
rent
in
twain
,
that
as
well
the
meaning
of
those
mysteries
and
types
under
the
Law
is
discovered
.
4.
That
now
the
use
of
the
Ceremonial
Law
is
at
an
end
,
the
greatest
and
most
sacred
mystery
of
the
Tabernacle
,
and
indeed
of
the
whole
ceremonial
Law
,
was
this
that
was
within
the
vail
,
the
most
holy
place
,
wherein
were
the
most
holy
and
revered
mysteries
,
the
Ark
and
the
Mercy-Seat
:
But
now
the
vail
is
rent
,
the
use
abolished
,
the
covenant
of
the
people
is
given
;
the
Body
of
Christ
,
typified
by
the
Temple
,
separated
,
and
so
the
use
of
the
other
Temple
,
Tabernacle
and
the
holy
Places
,
Vessels
,
Instruments
thereof
ceased
.
5.
That
now
the
Kingdom
of
Heaven
,
the
most
Holy
Place
,
is
open
unto
all
believers
:
Christ
our
High
Priest
is
entred
in
with
his
own
blood
,
and
hath
not
closed
the
vail
after
him
,
but
rent
it
in
sunder
,
and
made
and
left
a
passage
for
all
believers
to
follow
him
,
with
our
prayers
and
access
to
the
glorious
God
,
and
hereafter
in
our
persons
;
Heb.
10.19
,
20.
Having
therefore
bloldness
to
enter
into
the
Holiest
,
by
the
blood
of
Jesus
,
by
a
new
and
living
way
,
which
he
bath
consecrated
for
us
,
through
the
vail
,
that
is
to
say
,
his
flesh
;
let
us
draw
near
with
a
true
heart
.
And
now
we
have
gone
thus
far
with
our
Lord
unto
his
death
,
we
shall
follow
him
to
his
Grave
.
Joseph
of
Arimathea
,
having
an
honorable
mention
by
all
four
Evangelists
,
Matth.
27.57
.
a
rich
man
,
and
Jesus
disciple
;
Mar.
15.43
.
an
honorable
Counsellor
,
who
waited
for
the
Kingdom
of
God
;
Luk.
23.50
a
Counsellor
,
a
good
man
and
a
just
,
who
had
not
consented
to
the
counsel
or
deed
of
the
Jews
,
and
waited
for
the
Kingdom
of
God
;
Joh.
19.38
.
a
disciple
of
Christ
,
but
secretly
for
fear
of
the
Jews
:
this
man
manifested
his
faith
,
and
love
to
his
Master
,
when
he
was
in
his
lowest
condition
;
goes
to
Pilate
boldly
,
and
begs
his
Saviour's
body
;
he
wraps
it
in
a
clean
linnen
cloth
,
laid
it
in
a
Tomb
provided
for
himself
,
and
hewed
out
of
the
rock
,
and
rolled
a
great
stone
upon
the
door
of
the
Sepulchre
.
And
as
by
his
death
with
the
malefactors
,
so
by
his
burial
in
this
rich
man's
Sepulchre
,
he
fulfilled
both
parts
of
the
Prophecy
,
Isa.
53.9
.
He
made
his
grave
with
the
wicked
,
and
with
the
rich
in
his
death
.
The
high
Priests
continued
their
malice
,
and
their
jealousie
,
even
against
the
dead
body
of
our
Saviour
;
and
,
to
secure
themselves
against
the
suspition
of
his
Resurrection
the
third
day
,
take
order
for
making
the
Sepulchre
sure
,
till
the
third
day
was
past
,
Matth.
27.60
.
they
seal
the
stone
and
set
a
watch
.
And
it
is
very
Observable
,
how
the
almighty
Counsel
of
God
made
use
of
the
very
malice
and
jealousie
of
these
people
,
for
the
confirming
of
his
own
truth
,
Christ's
Resurrection
,
and
our
Faith
;
Their
malicious
and
curious
industry
,
to
prevent
the
possibility
of
a
fictitious
Resurrection
,
abundantly
and
uncontrollably
convincing
the
reality
of
our
Saviour's
death
and
true
Resurrection
.
He
is
laid
in
the
grave
the
evening
of
the
day
wherein
he
suffered
;
a
Stone
rolled
upon
the
mouth
of
the
grave
,
such
as
required
a
considerable
strength
to
remove
it
,
insomuch
that
the
women
that
came
the
first
day
of
the
week
to
embalm
the
body
,
were
in
a
great
difficulty
how
it
should
be
removed
;
Mar.
16.3
.
for
it
was
a
Great
stone
;
Matth.
27.60
.
and
this
stone
Sealed
:
and
,
as
if
all
this
were
too
little
,
and
the
bonds
of
death
and
the
grave
were
too
weak
,
they
add
a
Watch
of
Souldiers
to
secure
the
body
.
Matth
27.66
.
And
here
we
leave
for
a
while
our
Saviour's
body
interred
with
Spices
,
Joh.
19.39
.
in
a
new
Sepulchre
,
wherein
never
before
any
lay
,
Joh.
19.41
.
hewen
out
of
a
rock
in
the
garden
,
Joh.
19.42
.
that
as
in
the
garden
,
death
at
first
laid
hold
of
the
first
Adam
,
so
in
the
garden
the
second
Adam
undergoes
the
state
of
death
,
and
gains
the
victory
over
the
grave
:
his
agony
in
a
garden
,
and
his
interrment
in
a
garden
;
his
body
rests
in
the
grave
,
and
his
soul
translated
into
Paradise
;
for
so
he
witnessed
of
himself
,
This
day
thou
shalt
be
with
me
in
Paradise
:
Luk.
23.
43.
For
at
the
instant
of
his
dissolution
our
Satisfaction
was
made
;
and
the
work
of
our
Redemption
,
so
far
as
it
depended
upon
his
suffering
,
finished
:
So
that
had
it
not
been
for
a
witness
of
the
reality
and
truth
of
his
death
,
and
of
the
power
and
reality
of
his
Resurrection
,
and
the
fulfilling
of
the
decree
of
God
,
manifested
in
the
Scriptures
,
he
might
have
reassumed
life
in
the
next
instant
after
his
death
:
For
the
debt
to
the
Justice
of
God
was
fully
satisfied
,
and
his
continuance
in
the
grave
until
the
third
day
,
was
not
by
the
power
of
death
which
he
vanquished
in
the
instant
of
his
dissolution
,
but
a
voluntary
subjecting
of
himself
unto
that
state
,
for
the
strengthening
of
our
faith
,
and
the
fulfilling
of
the
Scriptures
.
And
now
we
come
to
the
Consideration
of
the
Resurrection
of
our
Lord
;
by
which
he
was
declared
to
be
the
Son
of
God
with
power
;
and
by
which
the
fulness
and
compleatness
of
our
Redemption
by
him
,
is
abundantly
manifested
.
He
chose
that
Time
to
dye
,
when
the
Passover
was
slain
;
that
time
wherein
Adam
was
created
,
the
sixth
day
of
the
week
at
even
.
He
chose
that
time
for
his
body
to
rest
in
the
grave
,
and
for
his
soul
to
rest
in
Paradise
,
wherein
his
Father
rested
from
all
the
great
work
of
the
Creation
;
the
seventh
day
of
the
week
;
and
he
chose
that
day
to
rise
again
,
which
his
Father
chose
to
begin
the
Creation
,
the
first
day
of
the
week
;
that
the
same
day
might
bear
the
inscription
of
the
Creation
and
of
the
Resurrection
of
the
World
:
and
that
as
in
that
day
the
Lord
God
brought
light
out
of
darkness
,
so
this
light
,
the
light
that
enlightneth
every
man
that
comes
into
the
world
should
arise
from
the
land
of
darkness
,
the
grave
:
This
is
the
day
that
the
Lord
hath
made
,
let
us
be
glad
and
rejoyce
therein
.
The
Time
of
the
Day
,
wherein
our
Lord
arose
,
was
very
early
in
the
morning
of
the
first
day
of
the
week
,
as
it
began
to
dawn
,
Matth
21.1
.
while
it
was
yet
dark
,
or
scarcely
full
light
,
Joh
17.1
.
And
the
Manner
of
it
was
full
of
wonder
and
astonishment
.
An
Angel
from
heaven
comes
down
to
draw
the
curtain
of
our
Saviour's
grave
,
and
with
an
Earthquake
rolls
away
the
stone
that
covered
it
;
the
Keepers
,
who
had
watchfully
observed
the
command
of
their
Commanders
,
were
stricken
with
astonishment
,
and
became
as
dead
.
Matth.
28.2
,
3
,
4.
Our
Lord
who
had
power
to
lay
down
his
life
,
and
power
to
take
it
up
again
,
Joh.
10.17
.
reassumes
his
body
,
which
though
it
had
tasted
death
,
yet
had
not
seen
corruption
,
and
ariseth
,
and
thereby
proclaimed
the
completing
of
our
Redemption
;
and
therefore
not
possible
he
should
be
longer
holden
of
it
,
Acts
2.24
.
his
victory
over
death
and
the
grave
for
us
,
1
Cor.
15.
When
our
Lord
raised
up
Lazarus
,
he
came
forth
of
the
grave
bound
hand
and
foot
with
grave-cloaths
,
Joh.
11.44
.
though
he
was
for
the
present
rescued
from
death
by
the
power
of
Christ
,
yet
he
must
still
be
a
subject
to
it
:
he
is
revived
,
but
yet
riseth
with
the
bonds
of
death
about
him
;
he
must
dye
again
:
But
when
our
Lord
riseth
,
he
shakes
off
his
grave-cloaths
;
the
linnen
that
wrapped
his
body
in
one
place
,
and
the
linnen
that
bound
his
head
in
another
,
Joh.
20.6
,
7.
Our
Lord
being
risen
,
dieth
no
more
;
death
hath
no
more
power
over
him
.
Rom.
6.9
.
And
thus
we
have
considered
the
History
of
Christ's
Passion
and
Resurrection
,
the
first
and
second
general
Consideration
:
Who
it
was
that
suffered
;
and
What
it
was
he
suffered
.
The
Third
Consideration
follows
.
3.
From
whom
he
suffered
all
these
things
,
the
consideration
of
which
doth
highly
advance
the
Sufferings
of
Christ
.
1.
He
suffered
this
from
the
hands
of
his
Own
Father
;
it
was
he
,
that
bruised
him
,
put
him
to
grief
,
made
his
soul
an
Offering
for
Sin
,
Isa.
53.10
.
it
was
he
,
that
reached
him
out
this
bitter
cup
to
drink
,
Joh.
18.11
.
The
cup
which
my
Father
hath
given
me
,
shall
I
not
drink
?
it
was
he
,
that
bound
that
burden
so
close
upon
him
,
that
made
him
sweat
great
drops
of
blood
in
the
garden
,
and
though
thrice
importuned
for
a
dispensation
from
it
,
yet
would
not
grant
it
:
it
was
he
,
that
,
when
the
greatest
extremity
of
pain
and
sorrow
lay
upon
him
,
to
add
thereunto
,
withdrew
the
sense
of
his
presence
from
him
,
which
wrung
from
him
that
bitter
cry
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
The
injuries
of
an
Enemy
are
easily
born
,
but
the
forsakings
of
a
Father
are
intollerable
.
2.
The
immediate
Instruments
and
Contrivers
of
his
suffrerings
,
were
such
as
had
a
nearness
of
relation
to
him
;
people
of
the
same
Nation
,
and
his
kinsmen
according
to
the
flesh
;
the
seed
to
Abraham
;
people
of
his
own
Religion
;
that
worshipped
the
same
God
;
acknowledged
the
same
Seripture
;
the
visible
Church
of
God
;
and
chief
representatives
of
that
Church
;
most
eminent
in
place
,
reputation
,
and
pretence
of
holiness
;
the
chief
Priests
,
and
Elders
,
and
Scribes
:
people
that
he
had
never
injured
in
his
life
;
but
obliged
them
with
his
many
miraculous
cures
,
his
precious
and
heavenly
instructions
,
his
tenderest
and
dearest
love
and
compassion
:
That
very
Jerusalem
,
which
he
wept
over
,
and
would
have
gathered
as
a
hen
gathereth
her
Chicken
under
her
wings
,
is
now
that
brood
that
seeks
the
destruction
of
him
,
that
came
to
save
them
;
and
in
that
vile
competition
offered
to
them
between
their
Redeemer
and
a
murderer
,
chose
rather
to
save
a
malefactor
,
and
to
deliver
their
innocent
and
merciful
Saviour
:
And
these
were
they
that
,
beyond
the
examples
even
of
common
humanity
,
pursued
their
Kinsman
,
their
Benefactor
,
their
Redeemer
with
such
exact
bitterness
,
and
malice
,
and
scorn
,
and
cruelty
,
that
as
it
seemed
barbarous
to
the
heathen
Judge
,
so
it
hath
out-gone
the
practice
of
the
heathenish
Tyrants
:
Psal.
55.12
.
It
was
not
an
enemy
that
reproached
me
,
then
could
I
have
born
it
,
but
it
was
thou
,
mine
acquaintance
.
4.
Let
us
consider
How
he
suffered
all
these
things
;
and
this
doth
infinitely
advance
the
Excellence
and
Value
of
his
Suffering
.
3.
He
Suffered
Innocently
;
Isa.
53.9
.
he
had
done
no
violence
,
neither
was
any
deceit
in
his
mouth
,
yet
it
pleased
the
Lord
to
bruise
him
:
2
Cor.
5.21
.
he
made
him
to
be
sin
for
us
,
who
knew
no
sin
:
the
companions
of
his
suffering
justifie
him
,
Luk.
23.41
.
We
indeed
justly
,
but
this
man
hath
done
nothing
amiss
:
his
Persecutors
justifie
him
;
and
yet
their
malice
rested
not
,
but
sought
out
false
witness
against
him
,
Math.
26.60
.
and
when
they
themselves
were
convinced
of
their
own
injustice
,
in
prosecution
of
an
innocent
,
yet
what
they
could
not
avouch
upon
the
account
of
justice
,
they
do
upon
the
point
of
expedience
;
Joh.
18.14
.
Caiaphas
gives
them
counsel
,
that
it
was
expedient
that
one
should
dye
for
the
people
:
Judas
that
betrayed
him
,
justified
him
;
Matth.
24.4
.
I
have
sinned
,
in
that
I
have
betrayed
the
innocent
blood
:
his
Judge
acquits
him
;
and
in
a
signal
testimony
of
his
judgment
,
Matth.
27.24
.
He
took
water
,
and
washed
his
hands
before
the
multitude
,
saving
,
I
am
innocent
of
the
blood
of
this
just
person
:
and
yet
though
,
in
testimony
of
the
satisfaction
of
his
judgment
,
he
washeth
his
hands
in
water
before
them
,
yet
he
condemns
the
person
that
he
acquits
,
and
stains
those
hands
in
the
blood
of
our
Lord
,
whom
yet
he
pronounceth
innocent
.
And
this
Innocence
of
our
Saviour
was
not
only
a
Negative
Innocence
,
an
absence
of
guilt
,
but
a
Positive
Innocence
;
he
suffered
that
had
not
only
done
no
ill
,
but
that
had
done
nothing
but
good
:
he
healed
their
sick
,
cured
their
lame
,
their
blind
,
their
deaf
,
their
lepers
,
cast
out
their
devils
,
and
,
which
was
more
than
all
this
,
shewed
them
the
way
to
Eternal
Life
,
to
the
saving
of
the
Souls
of
many
,
and
the
convincing
of
the
Consciences
of
all
that
heard
him
,
Joh.
7.46
.
Never
man
spake
like
this
man
:
And
well
might
he
ask
as
once
he
did
,
upon
another
occasion
,
For
which
of
all
my
good
works
do
ye
stone
me
,
do
ye
crucifie
me
?
Blessed
Lord
,
they
crucifie
thee
for
all
thy
good
works
:
if
thou
hadst
been
guilty
,
possibly
thou
mightest
have
been
spared
in
the
stead
of
Barabbas
;
nay
if
thou
hadst
been
only
innocent
,
it
is
possible
thy
persecutors
might
not
have
been
altogether
so
violent
against
thee
:
but
thou
sufferedst
for
the
very
good
thou
diddest
;
it
was
not
only
an
act
of
injustice
that
spared
not
thy
innocence
,
but
an
improvement
of
envy
that
did
malign
thy
very
goodness
.
Math.
27.18
.
For
he
knew
that
for
envy
they
had
delivered
him
.
2.
He
suffered
all
Patiently
;
Isa.
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
her
shearer
is
dumb
,
so
he
openeth
not
his
mouth
:
Betrayed
by
his
Disciples
,
hurried
away
by
the
black
guard
that
apprehended
him
,
reproached
and
vilified
by
the
high
Priests
and
Elders
,
forsaken
and
denied
by
his
followers
,
stricken
,
spit
upon
,
and
basely
injured
by
the
abjects
in
the
high
Priests
Hall
,
derided
by
Herod
,
insulted
upon
by
Pilate
;
Knowest
thou
not
that
I
have
power
to
condemn
thee
?
whipt
,
cloathed
in
scorn
with
purple
,
and
crowned
with
a
crown
of
thorns
,
and
in
that
disguise
saluted
in
scorn
with
Hail
King
of
the
Jews
:
forced
to
bear
his
burdensom
Cross
,
which
must
afterwards
bear
him
;
and
then
,
as
one
of
the
basest
of
men
and
vilest
of
malefactors
,
nailed
to
the
Cross
with
most
exquisite
torment
;
and
then
,
by
one
of
his
companions
in
death
,
by
the
general
rabble
that
were
about
,
[
him
,
]
by
the
superstitious
Scribes
and
Elders
,
reproached
as
a
blasphemer
,
as
an
impostor
:
and
yet
in
the
midst
of
all
this
usage
,
scarce
a
word
spoken
,
and
those
that
he
spake
,
not
savouring
of
any
impatience
,
or
complaint
against
his
persecutors
,
but
full
of
mildness
,
gentleness
,
sweetness
,
goodness
,
and
whiles
his
persecutors
are
busie
in
revilings
and
tormentings
,
he
as
industrious
to
pray
for
them
;
Luk.
23.34
.
Father
,
forgive
them
,
they
know
not
what
they
do
.
3.
Which
is
yet
a
higher
step
,
he
suffered
all
this
Willingly
and
Cheerfully
:
Joh.
10.18
.
No
man
taketh
my
life
from
me
,
but
I
lay
it
down
of
my self
;
Luk.
12.50
.
I
have
a
baptism
to
be
baptized
with
,
and
how
am
I
straitned
till
it
be
fulfilled
?
and
this
willingness
of
our
Lord's
suffering
appears
in
these
particulars
:
1.
In
that
when
he
had
power
to
prevent
it
,
and
to
rescue
himself
from
the
insolence
of
his
persecutors
,
yet
he
useth
it
not
:
one
Angel
armed
by
commission
from
God
in
one
night
destroyed
a
vast
Army
of
the
Assyrians
;
and
upon
the
desire
of
our
Lord
no
less
than
twelve
legions
were
ready
for
his
Guard
:
but
yet
this
must
not
be
;
How
then
shall
the
Scriptures
be
fulfilled
?
Matth.
27.53
,
54.
When
the
company
that
were
sent
to
apprehend
him
heard
those
words
,
I
am
he
,
they
went
backward
and
fell
to
the
ground
,
Joh.
18.6
.
the
same
power
by
which
they
fell
,
could
have
so
bound
them
never
to
have
risen
again
;
but
our
Lord
,
though
he
manifested
this
power
to
evidence
his
Divinity
,
yet
he
useth
it
not
so
far
as
to
impede
his
Passion
;
and
,
as
it
were
,
resumes
and
calls
back
that
manifestation
of
his
Deity
,
lest
it
might
be
a
means
to
interrupt
the
service
which
he
was
about
to
perform
for
mankind
.
He
asked
them
again
,
whom
sock
ye
?
2.
In
that
he
corrects
and
checks
all
things
that
might
be
either
an
impediment
of
his
passion
,
or
that
might
,
in
the
least
degree
,
betray
an
unwillingness
for
him
to
undergo
it
.
Doubtless
there
was
an
adequate
representation
unto
him
of
the
dreadfulness
of
that
conflict
he
was
to
undergo
with
the
wrath
of
God
,
and
yet
upon
all
occasions
he
corrects
that
sear
and
those
sad
apprehensions
which
caused
his
humane
nature
to
shrink
at
it
;
Job
.
12.27
.
Father
,
save
me
seem
this
hour
,
but
for
this
cause
came
I
to
this
hour
;
Matth.
26.39
.
Father
,
if
it
be
possible
,
let
this
cup
pass
from
me
;
nevertheless
not
as
I
will
,
but
as
thou
wilt
:
That
even
whiles
the
infirmity
of
his
humane
nature
started
at
the
apprehension
of
what
he
was
to
suffer
,
and
prayed
against
it
,
yet
the
freeness
and
purity
of
his
obedience
carried
[
him
]
on
to
it
,
and
made
him
,
as
it
were
,
un-pray
what
he
had
before
prayed
:
And
though
his
soul
startled
at
the
discovery
of
that
dismal
vale
that
he
was
now
to
pass
through
,
yet
his
love
to
mankind
and
his
resolution
of
obedience
to
his
Father's
will
carried
[
him
]
on
with
willingness
to
suffer
that
which
he
[
was
]
troubled
to
see
:
again
,
how
doth
he
check
all
impediments
to
his
suffering
;
he
foreseeth
shame
and
pain
,
he
arms
himself
against
both
,
Heb.
12.2
.
with
patience
against
the
latter
,
he
endured
the
Cross
;
with
resolution
against
the
former
,
he
despised
the
shame
:
again
,
when
Peter
began
to
play
the
Politician
in
advising
our
Lord
to
decline
his
suffering
,
how
severely
doth
he
take
him
up
?
Get
thee
behind
me
;
the
cup
which
my
Father
hath
given
me
to
drink
,
shall
I
not
drink
it
?
again
,
when
the
forward
zeal
of
the
Disciple
drew
his
Sword
,
and
cut
off
a
Servant
of
the
high
Priest's
Ear
,
our
Lord
checks
the
assailant
,
and
cures
the
wound
;
lest
any
thing
should
retard
the
execution
of
that
thing
for
which
he
came
into
the
world
,
or
import
the
least
argument
of
backwardness
in
him
to
undergo
it
.
Matth.
26.52
.
Joh.
18.11
.
It
is
very
observable
to
see
how
Pilate
was
ready
to
fluctuate
upon
every
occasion
,
and
shisted
from
place
to
place
,
and
from
point
to
point
,
to
decline
the
condemnation
of
our
Lord
:
when
he
answered
him
nothing
,
he
marvelled
,
and
was
at
a
stand
upon
his
silence
,
Matth.
27.14
.
when
he
heard
his
accusation
to
be
,
because
he
made
himself
the
Son
of
God
,
he
was
the
more
afraid
;
Joh.
19.8
.
he
had
secret
checks
from
his
own
Conscience
,
and
weighty
advertisements
from
his
Wife
,
that
doubtless
did
put
him
to
a
great
perplexity
of
mind
,
which
was
scarcely
conquerable
by
the
importunity
of
the
Jews
:
And
,
if
in
the
midst
of
this
unresolvedness
and
hesitancy
of
mind
,
our
Saviour
should
in
any
one
answer
of
his
[
have
]
sent
forth
that
majesty
and
strength
of
conviction
,
that
he
could
easily
,
and
upon
former
occasions
had
done
,
certainly
the
Jews
must
have
expected
the
coming
of
another
deputy
to
have
been
the
executioner
of
this
purpose
:
But
our
Lord
was
so
far
from
declining
this
great
work
of
our
Redemption
by
his
blood
,
that
he
seems
purposely
to
decline
that
majesty
of
speech
,
wherewith
he
could
have
confounded
his
Judge
;
and
either
answered
him
with
silence
,
or
with
such
expressions
,
as
might
not
too
much
affright
him
from
the
proceeding
in
that
sad
employment
;
Joh.
19.11
.
Thou
couldct
have
no
power
at
all
against
me
,
unless
it
were
given
thee
of
God
.
Though
he
blamed
the
malice
of
his
accusers
,
he
admits
and
asserts
the
authority
of
his
Judge
.
5.
Let
us
consider
For
whom
he
suffered
all
this
.
1.
The
Persons
for
whom
he
suffered
deserved
it
not
:
The
expressions
of
the
Scripture
[
are
]
full
in
this
,
Rom.
5.
7
,
8.
Peradventure
for
a
good
man
some
would
even
dare
to
dye
;
but
God
commendeth
his
love
towards
us
in
that
,
while
we
were
yet
sinners
Christ
died
for
us
;
the
objects
upon
which
he
looked
upon
in
his
sufferings
were
darkness
,
Eph.
5.8
.
Children
of
wrath
,
Eph.
2.3
.
Aliens
from
the
commonwealth
of
Israel
,
strangers
from
the
covenant
of
promise
,
having
no
hope
,
and
without
God
in
the
world
.
Ephes.
2.12
.
See
but
what
a
monster
the
best
of
us
were
in
our
natural
condition
,
when
every
power
of
our
Soul
and
Body
[
was
]
quite
corrupted
from
the
use
and
end
,
for
which
they
were
made
.
Rom.
3.9
,
10
,
&c.
2.
As
it
was
for
those
that
deserved
it
not
,
nor
any
deliverance
by
it
,
so
it
was
for
a
company
of
creatures
that
were
no
way
solicitous
for
,
nor
sought
after
redemption
;
such
as
were
ignorant
of
their
own
misery
,
and
no
ways
endeavouring
after
mercy
.
Thus
He
was
found
of
them
that
sought
him
not
;
and
surely
little
seeking
could
be
found
of
such
as
were
in
such
a
condition
,
Eph.
2.1
.
Dead
in
trespasses
and
sins
.
3.
Not
only
for
those
that
neither
deserved
,
nor
sought
after
deliverance
,
but
his
sufferings
were
for
those
that
were
Enemies
;
Rom.
5.10
.
If
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
son
;
Col.
1.21
.
And
you
that
were
sometimes
alienated
and
enemies
in
your
mind
by
wicked
works
,
yet
now
hath
be
reconciled
:
And
the
Enmity
was
so
perfect
that
it
corrupted
the
best
habits
of
our
minds
,
and
turned
those
into
an
abstracted
kind
of
enmity
;
the
very
wisdom
of
the
flesh
,
earthly
,
sensual
and
devilish
.
Jam
3.15
.
So
that
there
was
not
only
in
our
[
nature
]
an
absence
of
any
good
that
might
move
God
to
do
any
thing
for
us
,
and
an
absence
of
that
life
that
might
be
sollicitous
for
it self
;
but
there
was
a
positive
malignity
in
our
nature
against
that
God
,
that
should
pardon
;
against
that
Christ
that
should
satisfie
;
against
that
Grace
and
Spirit
that
should
apply
:
We
were
actuated
with
those
vile
affections
and
lusts
,
that
looked
upon
a
Saviour
with
no
less
aversion
and
spite
,
than
those
devils
did
,
that
cryed
out
of
the
possessed
man
,
Art
thou
come
to
torment
us
before
our
time
?
And
yet
for
these
,
and
such
as
these
,
our
Saviour
dyed
;
nay
some
of
these
(
who
)
had
actually
their
hands
in
his
blood
,
Father
,
forgive
them
,
they
know
not
what
they
do
,
within
some
few
months
after
his
death
,
did
first
wound
their
hearts
with
a
sense
of
their
guilt
,
and
then
healed
them
with
the
infusion
of
his
blood
.
Act.
2.23
,
37.
6.
From
the
consideration
of
the
former
particulars
,
it
will
easily
appear
what
was
the
Motive
of
this
great
work
.
We
have
seen
in
the
creature
[
nothing
]
but
sin
and
enmity
against
God
,
and
consequently
a
just
obligation
to
Everlasting
wrath
and
misery
:
so
there
we
can
find
nothing
that
might
upon
any
account
of
merit
or
desert
draw
out
such
merey
as
this
.
We
must
seek
for
the
motive
in
the
Author
of
it
;
and
in
him
there
was
no
necessity
at
all
to
bind
him
to
it
:
It
was
his
own
free
will
that
at
first
gave
man
a
being
,
and
a
blessed
being
;
and
when
he
had
sinned
against
the
law
and
condition
of
his
Creation
,
there
was
a
necessity
of
justice
for
his
eternal
punishment
,
but
no
necessity
at
all
for
his
Restitution
.
God
made
all
things
for
his
glory
,
not
because
he
stood
in
need
of
it
;
for
he
had
in
himself
an
infinite
self-sufficiency
and
happiness
,
that
stood
not
in
need
of
the
glory
of
his
creation
,
nor
was
capable
of
an
accession
by
it
:
And
if
it
had
,
yet
the
great
God
could
have
enjoyed
the
glory
of
his
justice
,
in
the
everlasting
punishment
of
unthankful
man
,
and
yet
had
glorious
creatures
enough
,
the
blessed
Angels
,
to
have
been
the
everlasting
partakers
and
admirers
of
his
goodness
:
And
if
there
had
been
yet
an
absolute
necessity
of
visible
intellectual
creatures
,
to
be
the
participants
of
his
goodness
,
and
the
active
instruments
of
his
glory
;
the
same
power
that
created
man
at
first
,
could
have
created
a
new
generation
of
men
,
that
might
have
supplied
the
defection
of
our
first
parents
and
their
descendants
.
What
then
is
the
original
of
all
this
goodness
to
poor
sinful
man
?
to
purchase
such
a
worthless
creature
at
such
an
invaluable
price
as
the
blood
of
the
Son
of
God
?
Nothing
but
Love
;
free
undeserved
love
;
love
that
loved
before
it
was
sought
;
that
loved
when
it
was
rejected
:
Deut.
7.7
.
The
Lord
did
not
set
his
love
upon
you
,
nor
choose
you
,
because
ye
were
more
;
but
because
the
Lord
loved
you
;
he
loved
you
because
he
loved
you
:
As
Almighty
could
not
define
himself
by
any
thing
but
himself
,
I
am
that
I
am
,
Exod.
3.14
.
so
he
can
resolve
his
love
into
no
other
motive
than
his
love
;
he
loved
you
because
he
loved
you
:
And
here
is
the
spring
,
the
fountain
of
all
this
strange
and
unheard
of
goodness
of
God
in
Christ
;
nothing
but
the
free
love
of
God
;
Joh.
3.16
.
So
God
loved
the
world
that
he
gave
his
only
begotten
Son
,
&c.
1
Joh.
4.10
.
Here
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
to
be
a
propitiation
for
our
sins
;
and
that
very
same
individual
love
that
was
in
the
Father
to
send
,
was
in
the
Son
to
come
,
and
to
dye
for
us
.
It
was
he
that
loved
and
washed
us
with
his
own
blood
;
washed
us
because
he
loved
us
.
When
we
lay
like
Ezekiel's
wretched
infant
,
Ezek.
16.5
,
6.
polluted
in
our
blood
;
when
no
eye
pitied
us
,
then
this
love
of
God
passed
by
us
,
and
said
unto
us
,
live
;
yea
said
unto
us
,
when
we
were
in
our
blood
,
live
:
And
when
that
life
was
not
acquirable
for
us
,
but
by
the
death
of
the
Eternal
Son
of
God
,
then
to
purchase
that
life
for
us
,
he
sold
his
own
;
and
to
wash
us
from
the
pollutions
of
our
blood
,
freely
spent
and
shed
his
own
.
This
was
The
love
of
Christ
,
which
passeth
knowledge
.
Eph.
3.19
.
7.
Now
let
us
consider
the
End
and
Scope
of
this
admirable
Love
of
Christ
:
and
as
it
looks
upward
towards
God
,
so
it
looks
downward
towards
[
us
;
]
as
he
was
the
Mediator
between
both
,
so
the
end
of
his
Mediatorship
had
a
respect
to
both
:
1.
In
reference
to
God
,
and
so
the
Ends
of
our
Lord's
suffering
were
principally
these
:
1.
To
Restore
unto
Almighty
God
the
active
service
and
glory
of
his
creature
.
Almighty
God
did
at
the
first
create
man
in
such
a
constitution
,
that
he
might
,
not
only
passively
and
objectively
,
bring
unto
him
the
glory
of
his
Power
and
Wisdom
in
the
framing
of
such
a
creature
,
as
the
Heavens
,
the
Stars
and
other
creatures
below
an
intellectual
nature
,
do
;
but
to
be
a
beholder
of
himself
and
his
works
,
to
be
an
observer
of
his
will
,
and
to
glorifie
his
Maker
in
the
admiration
of
his
Power
,
Wisdom
and
Goodness
,
and
in
the
Obedience
and
Observance
of
his
Law
and
will
:
and
to
his
own
glory
had
by
an
eternal
bond
annexed
his
creature's
perfection
and
blessedness
.
Man
rebelled
,
and
thereby
as
he
became
unserviceable
to
the
end
of
his
creation
,
so
he
lost
the
blessedness
of
his
condition
:
Christ
came
,
and
by
his
own
blood
purchased
,
as
unto
Man
his
blessedness
,
so
unto
God
the
glory
and
service
of
his
creature
:
This
was
old
Zachary's
collection
,
Luk.
2.
74
,
75.
That
we
being
delivered
out
of
the
hands
of
our
enemies
,
might
serve
him
without
fear
,
in
holiness
and
righteousness
:
Tit.
2.
14.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
pur●sie
unto
himself
a
peculiar
people
zealous
of
good
works
.
And
this
was
the
chief
part
of
that
account
,
that
our
Lord
giveth
unto
his
Father
,
in
that
blessed
prayer
that
he
made
a
little
before
his
Passion
,
Joh.
17.4
.
I
have
glorified
thee
on
the
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
As
if
he
should
have
said
,
Thou
hast
sent
me
into
the
world
about
a
great
and
weighty
business
,
the
restitution
of
thy
fallen
creature
;
and
,
that
therein
as
thy
creature
may
partake
of
thy
goodness
,
so
thou
mayst
reap
the
glory
of
thy
creature's
service
:
And
now
behold
according
to
that
command
of
thine
,
I
here
return
unto
thee
thy
creature
healed
and
restored
,
that
[
it
]
may
be
as
well
a
monument
,
as
a
proclaimer
of
thy
goodness
and
glory
,
unto
all
Eternity
.
2.
To
manifest
unto
Men
and
Angels
the
Glory
and
infinite
Perfection
and
Excellence
of
all
his
blessed
Attributes
:
The
glory
of
his
Wisdom
in
contriving
,
and
of
his
Power
in
effecting
such
a
deliverance
for
the
children
of
men
,
by
a
way
that
exceeded
the
disquisition
of
Men
and
Angels
;
the
glory
of
his
Mercy
,
that
could
not
have
been
possibly
so
conspicuous
to
mankind
,
if
man
had
never
faln
.
In
the
Creation
of
Man
he
manifested
the
glory
of
his
Goodness
,
that
communicated
a
●●ing
to
him
.
that
so
he
might
communicate
his
goodness
to
him
:
But
in
the
Redemption
of
Man
he
manifested
his
Mercy
in
forgiving
and
healing
a
rebellious
and
miserable
creature
:
the
glory
of
his
Justice
,
that
would
not
pardon
the
Sin
till
he
had
a
Satisfaction
for
the
sin
;
that
would
not
spare
the
Son
,
when
he
chose
to
be
the
surety
for
the
sinner
.
2.
In
reference
to
Man
:
and
so
the
ends
of
our
Lord's
suffering
were
principally
these
:
1.
To
absolve
and
deliver
him
from
guilt
,
the
consequence
of
sin
,
and
misery
the
fruit
of
guilt
;
Eph.
1.7
.
In
whom
we
have
redemption
through
his
blood
,
the
forgiveness
of
sins
:
and
surely
had
the
fruit
of
Christ's
death
rested
here
,
it
had
been
a
great
degree
of
mercy
;
if
we
rightly
weighed
the
heaviness
of
the
burden
of
guilt
,
the
severity
of
the
wrath
of
God
,
and
the
extremity
of
that
misery
that
doth
and
must
attend
it
.
If
a
man
under
the
guilt
and
horror
of
some
hideous
Treason
,
under
the
severe
and
inexorable
sentence
of
the
Law
against
[
him
,
]
under
the
imminent
infliction
of
most
exquisite
and
continuing
torments
,
should
but
hear
of
a
Pardon
and
discharge
from
this
,
how
welcome
would
it
be
,
though
the
residue
of
his
life
were
to
be
spent
in
exile
?
But
our
Lord's
purchase
rests
not
here
.
2.
To
Reconcile
God
unto
his
Creature
:
So
that
it
doth
not
only
remove
the
effects
of
the
anger
of
God
,
which
is
punishment
;
which
may
be
removed
,
and
yet
the
anger
continuing
:
nor
doth
it
only
remove
the
anger
of
God
,
and
leaves
a
man
in
a
kind
of
state
of
indifferency
,
as
it
is
between
persons
that
never
were
acquainted
one
with
another
:
But
it
is
a
state
of
Reconciliation
,
Eph.
2.16
.
That
he
might
reconcile
both
unto
God
in
one
body
by
the
cross
,
having
slain
the
enmity
thereby
;
2
Cor.
5.
19.
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
unto
them
.
And
certainly
this
is
a
great
addition
unto
[
the
]
former
,
that
God
in
Christ
should
hot
only
pass
by
our
sins
,
but
should
no
longer
look
upon
us
as
strangers
,
but
as
persons
reconciled
unto
him
:
And
surely
a
soul
sensible
of
the
unhappy
condition
of
being
estranged
from
God
,
how
highly
would
he
prize
a
state
of
reconciliation
,
though
it
were
in
the
meanest
and
lowest
relation
?
Luk.
15.19
.
I
am
no
more
worthy
to
be
called
thy
son
,
make
me
as
one
of
thy
hired
servants
:
So
that
I
may
not
be
estranged
from
thee
,
reconcile
me
unto
thy self
,
though
in
the
condition
of
thy
meanest
servant
.
But
neither
doth
the
happy
fruit
of
●ur
Lord's
suffering
rest
here
.
3.
To
restore
unto
us
that
near
and
blessed
relation
of
being
Sons
of
God
:
Gal.
4.5
.
That
we
might
receive
the
adoption
of
sons
;
1
Joh.
3.
2.
Behold
now
we
are
the
sons
of
God
,
and
it
doth
not
yet
appear
what
we
shall
be
.
This
was
that
dear
expression
of
our
Lord
,
after
his
resurrection
,
Joh.
20.17
.
Go
to
my
brethren
,
and
tell
them
I
ascend
unto
my
Father
and
your
Father
,
to
my
God
and
to
your
God
:
he
seems
to
interess
them
in
this
blessed
relation
in
a
kind
of
equality
with
himself
;
my
Brethren
,
my
Father
and
your
Father
;
and
the
sweet
and
comfortable
consequents
of
this
are
incomparable
.
Is
he
my
Father
?
then
I
know
he
can
pity
me
as
a
Father
pitieth
his
Children
,
Psal.
103.13
.
he
can
pardon
and
spare
me
as
a
Father
spareth
his
Son
that
serves
him
.
Mal.
3.17
.
Is
he
my
Father
?
then
whither
should
I
go
but
to
him
for
protection
in
all
my
dangers
?
for
direction
in
all
my
difficulties
?
for
satisfaction
in
all
my
doubts
?
for
supply
in
all
my
wants
?
This
I
can
with
confidence
expect
from
a
poor
earthly
Father
,
according
to
the
compass
of
his
abilities
:
If
ye
then
being
evil
know
how
to
give
good
things
unto
your
children
,
how
much
more
shall
your
Father
who
is
in
heaven
,
give
good
things
to
them
that
ask
him
?
Matth.
7.11
.
Mercy
,
and
Compassion
,
and
Love
,
is
a
virtue
in
a
man
,
in
an
earthly
Father
,
a
piece
of
that
image
of
God
which
at
first
he
imprinted
in
man
;
and
yet
passion
and
humane
infirmity
,
as
it
hath
much
weakened
the
habit
thereof
in
us
,
so
it
may
suspend
the
exercise
thereof
to
a
near
relation
:
But
in
Almighty
God
these
virtues
are
in
their
perfection
,
and
nothing
at
all
in
him
that
can
remit
it
.
Mercy
and
tenderness
are
attributes
which
he
delights
in
;
mercy
pleaseth
him
;
it
was
that
great
attribute
that
he
proclaimed
his
name
by
,
Exod.
34.6
.
and
so
diffusive
is
his
mercy
that
it
extends
to
all
,
he
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
,
Psal.
145.9
.
and
not
only
to
the
just
and
good
,
but
even
to
the
unkind
;
causing
his
Sun
to
shine
upon
the
evil
and
the
good
:
and
surely
he
that
hath
Mercy
and
Goodness
for
an
Enemy
,
cannot
deny
it
unto
a
Child
.
Can
a
mother
forget
her
sucking
child
,
&c.
Yea
she
may
forget
;
yet
will
I
not
forget
thee
,
saith
the
Lord
.
Isa.
49.15
.
4.
To
restore
us
to
a
most
sure
,
everlasting
and
blessed
inheritance
in
heaven
.
Gal.
4.7
.
If
a
son
,
then
an
heir
of
God
through
Christ
:
and
here
is
the
complement
of
all
;
not
only
absolved
from
the
guilt
of
sin
,
reconciled
to
God
,
put
into
the
relation
of
a
Child
of
God
;
but
after
all
this
,
to
be
everlastingly
and
unchangeably
stated
in
a
blessed
condition
unto
all
Eternity
:
and
all
this
from
the
condition
of
a
most
vile
,
sinful
,
lost
creature
,
and
by
such
a
price
as
the
Blood
of
Christ
.
More
need
not
,
cannot
be
said
.
5.
And
by
what
hath
been
said
,
it
is
easie
to
see
what
the
Fruits
and
Effects
of
all
this
are
.
God
will
not
be
disappointed
in
the
end
of
so
great
a
work
,
and
therefore
we
cannot
be
disappointed
in
the
fruit
of
it
;
and
those
are
either
such
as
are
enjoyed
in
this
life
,
or
principally
appropriated
to
that
which
is
to
come
.
1.
Those
Benefits
that
naturally
arise
from
Christ
crucified
,
and
are
enjoyed
in
this
life
,
are
these
:
1.
Justification
and
Acceptation
in
the
sight
of
God
:
he
looks
upon
us
as
those
that
[
have
]
satisfied
his
justice
when
his
Son
suffered
;
and
as
those
that
performed
his
will
,
when
his
Son
performed
it
:
So
that
as
our
Lord
imputed
our
fins
to
our
Redeemer
,
so
he
imputes
his
righteousness
unto
us
;
and
as
he
was
well
pleased
with
him
,
so
he
was
well
pleased
in
him
,
with
as
many
as
are
received
into
this
Covenant
.
2.
Peace
with
God
.
This
is
the
natural
consequence
of
the
former
,
Rom.
5.1
.
Being
justifica
by
faith
,
we
have
peace
with
God
through
our
Lord
Jesus
Christ
:
the
only
cause
of
breach
between
God
and
his
creature
is
sin
,
and
this
being
quite
removed
,
the
enmity
between
God
and
his
creature
is
removed
,
and
peace
and
love
restored
between
them
.
3.
Free
Access
unto
God
:
for
we
are
restored
unto
peace
with
him
,
and
consequently
access
unto
him
;
and
indeed
it
is
a
part
of
that
duty
which
he
expects
from
us
:
our
access
to
him
,
is
not
only
our
priviledge
,
as
the
access
of
a
Subject
to
his
Prince
,
or
a
child
to
his
father
,
but
it
is
our
duty
,
as
a
thing
enjoyned
unto
us
in
testimony
of
our
dependence
and
love
unto
him
.
4.
Consequently
Peace
with
our selves
and
our
own
Conscience
;
and
that
upon
a
double
ground
:
1.
Because
our
Conscience
is
sprinkled
by
the
blood
of
Christ
,
which
defaceth
and
oblitereth
all
those
black
Items
,
that
otherwise
would
be
continually
calling
upon
us
.
2.
Because
Conscience
ever
sideth
with
God
,
whose
vicegerent
she
is
in
the
Soul
,
and
hath
the
very
same
aspect
,
for
the
most
part
,
that
heaven
hath
,
and
therefore
if
it
be
clear
above
,
it
is
ordinarily
quiet
within
;
and
if
God
speaks
peace
,
the
Conscience
,
unless
distempered
,
doth
not
speak
trouble
.
5.
An
Assurance
of
a
continual
supply
of
sufficient
Grace
,
to
lead
us
through
this
vale
of
trouble
,
without
a
final
apostacy
or
falling
from
him
.
Were
our
Salvation
in
our
own
hands
,
or
managed
by
our
own
strength
,
we
should
utterly
lose
it
every
moment
;
but
the
Power
,
and
Truth
,
and
Love
of
God
is
engaged
in
a
Covenant
of
the
highest
solemnity
that
ever
was
,
sealed
in
the
blood
of
the
Son
of
God
,
for
our
preservation
:
and
it
shall
be
as
impossible
for
us
to
fall
from
that
condition
,
as
for
the
Almighty
God
to
be
disappointed
:
No
,
his
counsel
and
truth
,
the
constant
supply
of
the
blessed
Spirit
of
Christ
,
shall
keep
alive
that
seed
of
life
,
that
he
hath
thrown
into
the
soul
.
1
Joh.
3.9
.
For
his
seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
.
6.
Sufficient
Grace
to
preserve
us
from
,
or
support
us
in
,
or
deliver
us
out
of
temptations
.
We
stand
more
in
need
of
Grace
,
than
we
do
of
our
bread
;
because
the
consequence
of
the
want
of
the
former
,
is
of
more
danger
than
the
latter
,
by
so
much
as
the
Soul
is
more
valuable
than
the
Body
:
If
our
Father
is
pleased
to
furnish
us
with
our
daily
bread
,
Cor.
12.9
.
My
grace
is
sufficient
for
thee
.
7.
A
favourable
Acceptation
of
our
duties
,
since
they
are
the
performances
of
children
;
and
therefore
not
measured
according
to
their
own
worth
,
but
according
to
the
relation
and
affection
from
whence
they
proceed
.
8.
A
Gentle
and
Merciful
Pardoning
of
our
Failings
,
even
as
a
Father
pitieth
and
pardoneth
the
infirmities
of
a
Child
;
and
though
he
doth
not
dispense
with
Presumptuous
Offences
,
yet
he
either
observes
not
or
forgives
their
many
Infirmities
.
And
it
is
a
Priviledge
of
high
concernment
to
us
,
that
as
in
our
first
conversion
,
the
blood
of
Christ
washeth
away
a
whole
life
of
sins
at
once
,
so
after
our
conversion
the
same
fountain
stands
open
,
whereunto
we
may
and
must
resort
,
to
cleanse
our
daily
Failings
.
Christ
received
by
faith
in
the
heart
,
is
a
continual
Sacrifice
,
which
I
may
present
unto
the
Father
,
for
my
sins
committed
after
my
conversion
.
9.
A
comfortable
Restitution
of
a
just
Interest
in
the
creatures
.
When
man
forsook
the
Allegiance
he
owed
to
his
Maker
,
the
interest
he
had
in
the
creature
did
as
it
were
escheat
to
the
Lord
:
and
though
his
goodness
after
permitted
him
the
use
of
them
,
yet
it
was
still
,
as
it
were
,
upon
account
:
And
as
the
sons
of
men
have
a
great
Account
to
give
unto
God
for
their
sins
,
so
they
have
for
his
creatures
;
Christ
hath
restored
unto
us
a
better
propriety
in
that
,
which
Civil
right
hath
made
ours
,
than
what
we
had
before
.
10.
A
Comfortable
and
Sanctified
Use
of
all
Conditions
:
in
Prosperity
,
Moderation
;
in
Adversity
,
Contentedness
;
in
all
,
Sobriety
.
For
as
our
Lord
hath
purchased
for
us
Grace
,
to
use
all
things
aright
;
so
he
hath
obtained
for
us
an
inheritance
,
that
renders
the
best
the
world
can
give
us
,
unworthy
to
be
valued
;
and
the
worst
it
can
give
us
,
unworthy
to
be
feared
,
in
respect
of
the
blessedness
which
he
hath
setled
upon
us
.
11.
Consequently
Contempt
of
the
World
,
because
higher
matters
are
in
my
eye
,
such
as
the
best
the
world
can
yield
,
cannot
equal
;
nor
the
worst
it
can
inflict
,
cannot
take
away
.
And
all
this
upon
,
12.
A
Lively
Hope
:
a
hope
that
maketh
not
ashamed
;
even
of
that
Glory
which
my
Saviour
came
down
from
heaven
to
purchase
by
his
blood
;
and
the
assurance
whereof
he
hath
sealed
with
his
blood
:
Joh.
14.2
,
3.
I
go
to
prepare
a
place
for
you
,
and
if
I
go
,
and
prepare
a
place
for
you
,
I
will
come
again
,
and
receive
you
unto
my self
,
that
where
I
am
,
ye
may
be
also
:
A
hope
of
a
blessed
Resurrection
after
death
;
a
hope
of
that
blessed
appearance
of
our
Lord
and
Saviour
Jesus
Christ
;
a
hope
of
that
glorious
sentence
in
the
presence
of
Men
and
Angels
,
Come
ye
blessed
;
and
an
hope
of
an
Everlasting
estate
of
Blessedness
and
Glory
in
the
presence
of
the
great
God
,
and
the
glorified
Saints
and
Angels
,
unto
all
Eternity
.
And
the
efficacy
of
this
hope
dipt
in
the
blood
of
Christ
brings
us
Victory
:
1.
Victory
over
Sin
.
Sin
shall
not
have
dominion
over
you
,
for
ye
are
not
under
the
Law
,
but
under
Grace
:
Rom.
6.14
.
He
that
hath
this
hope
purifieth
himself
,
even
as
he
is
pure
.
1
Joh.
3.3
.
2.
Victory
over
the
World
,
in
the
best
it
can
afford
us
;
its
flatteries
and
favours
:
these
are
too
small
and
inconsiderable
,
when
compared
with
this
hope
;
they
shine
like
a
Candle
in
the
Sun
;
and
are
ineffectual
to
win
over
a
Soul
that
is
fixed
upon
this
hope
;
and
victory
over
the
worst
the
world
can
inflict
:
Our
Lord
hath
conquered
the
world
in
this
respect
for
us
:
Be
not
afraid
,
I
have
overcome
the
world
,
Joh.
16.
33.
and
conquered
it
in
us
;
This
is
the
victory
that
overcometh
the
world
,
even
your
Faith
,
1
Joh.
5.4
.
3.
Victory
over
Death
;
which
now
,
by
means
of
this
blessed
hope
is
stript
,
as
well
of
her
terror
as
of
her
power
:
Thus
thanks
be
unto
God
,
who
giveth
us
the
victory
through
our
Lord
Jesus
Christ
.
1
Cor.
15.57
.
And
now
,
though
the
nature
of
this
argument
hath
carried
my
meditations
to
a
great
height
,
yet
to
avoid
mistakes
some
things
I
must
subjoyn
.
1.
That
when
I
thus
aggravate
the
sufferings
of
our
Lord
under
the
imputed
guilt
of
the
sins
of
mankind
;
yet
we
must
not
think
,
that
his
sufferings
were
the
same
with
the
Damned
,
as
not
in
duration
,
so
neither
in
kind
,
nor
in
degree
;
for
this
could
neither
consist
with
the
purity
of
his
Nature
,
nor
innocence
,
nor
dignity
of
his
Person
,
nor
the
hypostatical
union
of
both
Natures
in
him
:
But
he
suffered
as
much
as
was
consistent
with
these
considerations
;
and
,
as
considering
the
dignity
of
his
person
,
was
equivalent
to
the
sin
and
demerits
of
all
Mankind
.
2.
That
his
righteousness
imputed
to
us
,
doth
not
exempt
us
from
acquiring
a
righteousness
inherent
in
us
:
this
were
to
disappoint
the
end
of
his
suffering
,
which
was
to
redeem
us
from
our
vain
conversation
,
and
make
us
a
peculiar
people
zealous
of
good
works
.
3.
That
this
purchase
of
Salvation
by
Christ
for
Believers
,
is
not
to
render
them
idle
,
or
secure
,
or
presumptuous
;
where
there
is
such
a
disposition
of
Soul
,
it
is
an
evident
Indication
,
that
it
is
not
yet
truly
united
unto
Christ
by
true
Faith
and
Love
;
his
Grace
is
sufficient
to
preserve
us
,
and
alwayes
ready
to
do
it
,
if
we
do
not
wilfully
neglect
or
reject
it
.
THE
VICTORY
OF
FAITH
Over
the
WORLD
.
I.
JOH.
V.
4
.
For
whosoever
is
born
of
God
,
overcometh
the
world
,
and
this
is
the
victory
that
overcometh
the
world
,
even
your
faith
.
THese
things
are
herein
considerable
:
-
1.
The
Act
which
is
here
declared
,
Victory
or
Overcoming
.
-
2.
The
Person
that
exerciseth
this
act
,
or
concerning
whom
this
act
is
affirmed
,
described
by
this
description
,
a
person
that
is
born
of
God
.
-
3.
The
Thing
upon
which
this
act
of
victory
is
exercised
,
viz.
the
world
.
-
4.
The
Instrument
or
Means
,
by
which
this
act
is
exercised
,
viz.
Faith
.
.
-
5.
The
Method
or
Order
,
or
Formal
Reason
whereby
faith
overcometh
this
world
.
Some
few
Observations
I
shall
deliver
touching
all
these
in
the
order
proposed
.
I.
Victory
or
Overcoming
is
a
subjugation
or
bringing
under
an
opposing
party
to
the
power
and
will
of
another
:
and
this
victory
is
of
two
kinds
,
complete
and
perfect
,
or
incomplete
and
imperfect
.
1.
The
notion
of
a
complete
victory
is
when
either
the
opposing
party
is
totally
destroyed
,
or
at
least
when
despoiled
of
any
possibility
of
future
resistance
:
Thus
the
Son
of
God
,
the
Captain
of
our
Salvation
overcame
the
World
,
Joh.
16.33
.
Be
of
good
cheer
,
I
have
overcome
the
world
;
and
thus
when
we
are
delivered
from
this
body
of
death
,
we
shall
overcome
the
world
:
this
complete
victory
will
be
the
portion
of
the
Church
and
Christian
triumphant
.
Again
,
2.
There
is
a
victory
but
incomplete
,
such
as
the
victory
of
the
children
of
Israel
was
over
the
Canaanites
,
which
though
they
were
subdued
,
as
to
any
possibility
of
a
total
reacquiring
of
a
superiority
or
equality
of
power
,
yet
they
were
not
subdued
from
a
possibility
of
annoying
,
disquieting
and
rebelling
;
they
remained
still
thorns
to
vex
and
disturb
,
though
not
to
subdue
their
conquerors
;
there
was
still
an
over-ballance
of
power
in
the
victors
,
though
not
wholly
to
extirpate
them
:
And
this
is
the
condition
of
the
Christian
militant
in
this
world
:
he
keeps
the
world
in
subjection
,
and
every
day
gets
ground
upon
it
;
but
he
cannot
expect
to
obtain
a
perfect
,
complete
and
universal
conquest
of
it
,
till
he
can
truly
say
with
our
Blessed
Lord
,
Joh.
14.30
.
The
prince
of
this
world
hath
nothing
in
me
:
Which
cannot
be
till
our
change
comes
;
for
till
then
we
carry
about
with
us
lusts
and
passions
and
corruptions
;
which
,
though
with
all
vigilancy
and
severity
kept
under
and
daily
impaired
in
their
power
and
malignity
,
will
hold
a
correspondence
with
the
world
and
the
prince
thereof
,
and
be
ready
to
deceive
and
betray
us
,
though
never
to
regain
their
empire
and
sovereignty
;
and
the
reason
is
significantly
given
by
the
same
Apostle
,
1
Joh.
3.9
.
For
his
seed
abideth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
.
Indeed
he
may
and
shall
have
sin
as
long
as
he
hath
flesh
about
him
,
1
Joh.
1.8
.
If
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
But
although
we
have
sin
still
abiding
in
us
,
and
like
the
the
byass
in
(a)
Bowl
warping
us
to
the
world
,
yet
that
vital
seminal
principle
of
the
grace
of
God
in
Christ
always
keeps
its
ground
,
its
life
,
and
tendency
toward
heaven
,
and
wears
out
,
wasts
,
and
gradually
subdues
the
contrary
tendency
of
sin
and
corruption
.
II.
The
Person
exercising
this
act
of
victory
and
conquest
,
he
that
is
Born
of
God
.
All
men
by
nature
may
be
said
in
some
sense
to
be
born
of
God
;
the
Apostle
tells
the
Athenians
,
Act.
17.28
.
We
are
all
his
off-spring
:
But
in
this
place
,
this
heavenly
birth
is
a
second
,
a
supervenient
birth
from
God
,
and
hence
it
is
called
Regeneration
,
the
New
birth
,
birth
of
the
water
and
the
Spirit
,
birth
of
the
Spirit
,
the
formation
of
Christ
in
the
soul
;
and
the
creature
so
new
born
stiled
the
New
creature
,
the
New
man
,
a
partaker
of
the
divine
nature
,
born
not
of
the
will
of
man
nor
of
the
will
of
the
flesh
,
but
born
of
the
will
of
God
:
And
all
these
and
the
like
expressions
are
figurative
,
and
seem
to
carry
in
them
a
double
analogy
;
first
,
to
(
the
)
first
creation
of
mankind
;
and
secondly
,
to
the
ordinary
generation
of
mankind
since
their
first
creation
:
1.
As
to
the
former
analogy
,
we
know
by
the
Holy
Word
that
the
first
man
was
the
root
of
all
mankind
,
stamped
with
the
signature
of
the
image
of
Almighty
God
,
principally
consisting
in
Knowledge
,
Righteousness
and
Holiness
,
and
stood
or
fell
as
the
common
representative
of
all
mankind
:
This
image
of
God
was
in
a
great
measure
lost
and
defaced
by
the
fall
of
man
,
and
more
every
day
spoiled
by
the
actual
sins
and
acquired
corruptions
of
his
descendants
:
Christ
the
second
Adam
had
instamped
upon
him
a
new
inscription
of
the
glorious
God
,
came
to
be
a
common
head
,
root
,
and
parent
of
as
many
as
are
united
unto
him
by
faith
,
love
,
and
imitation
,
and
to
instamp
anew
upon
them
that
lost
and
decayed
image
of
God
;
who
thereby
put
on
the
New
man
,
which
after
God
is
created
in
righteousness
and
true
holiness
,
Ephes.
4.24
.
and
so
becoming
a
New
creature
,
2
Cor.
5.17
.
Galat.
5.6
.
renewed
in
knowledge
after
the
image
of
him
that
created
him
,
Coloss.
1.10
.
they
receive
a
new
stamp
and
impression
from
this
great
exemplar
Christ
Jesus
the
true
image
of
the
invisible
God
.
2.
The
second
analogy
is
to
the
ordinary
generation
of
mankind
;
wherein
as
a
little
,
but
powerful
,
vital
principle
,
which
we
call
the
Soul
,
forms
and
moulds
the
foetus
according
to
the
specifical
nature
of
man
in
all
his
lineaments
and
proportions
,
and
never
gives
over
its
operation
till
it
hath
completed
that
bodily
mass
into
its
full
complement
of
parts
,
and
afterwards
gradually
augments
and
perfects
it
in
his
organs
and
faculties
:
So
by
a
vital
principle
derived
from
God
,
through
Christ
,
into
the
soul
,
the
same
is
moulded
,
fashioned
,
formed
,
increased
and
perfected
according
to
this
new
principle
of
life
,
which
is
usually
called
Grace
:
Whereby
it
comes
to
pass
(
that
)
as
the
soul
is
the
vital
and
conforming
principle
of
the
body
,
so
this
grace
is
the
very
life
,
and
vital
and
conforming
principle
of
the
soul
:
And
hence
this
formative
principle
is
called
the
life
of
the
soul
;
the
quickning
spirit
;
and
the
conformation
of
the
soul
unto
the
will
of
God
thereby
is
called
the
forming
of
Christ
in
them
,
the
life
of
Christ
,
the
indwelling
of
Christ
in
the
heart
by
faith
.
And
this
new
principle
exerciseth
in
the
soul
all
the
acts
analogical
to
that
natural
vital
principle
in
the
body
,
giving
to
it
as
it
were
the
image
,
lineaments
,
proportion
,
increase
conformable
to
the
image
of
God
in
Christ
,
as
true
Wisdom
,
Righteousness
,
Justice
,
Holiness
,
Integrity
,
Love
of
God
,
Submission
to
his
will
,
Dependance
upon
him
,
and
translates
them
into
all
the
communicable
relations
that
Christ
himself
had
,
and
invests
them
in
his
communicable
priviledges
:
If
he
be
a
Son
of
God
by
nature
,
so
are
they
by
[
*
](A44003-e14100-b)
*
By
Adoption
,
and
participation
of
the
Divine
nature
.
2
Pet.
1.4
.
interpretation
;
is
he
an
heir
of
heaven
?
so
are
they
coheirs
with
him
;
is
he
accepted
of
God
?
so
are
they
;
is
he
an
heir
of
glory
?
so
are
they
.
And
as
this
conformation
of
the
body
by
this
vital
principle
is
performed
by
a
seminal
principle
(
at
least
as
the
instrument
of
its
activity
)
derived
from
the
parent
;
so
the
analogy
holds
here
:
we
find
a
double
seminal
principle
in
this
conformation
,
and
both
derived
from
Christ
our
head
;
viz.
one
External
,
another
Internal
.
1.
The
External
seminal
principle
is
the
word
and
message
of
the
Divine
doctrine
,
exemplary
and
holy
life
,
singular
love
of
Christ
and
of
God
through
him
to
mankind
,
whereby
we
understand
what
he
would
have
us
do
,
the
danger
if
we
do
otherwise
,
the
blessed
reward
of
obedience
,
the
great
engagements
of
the
love
of
God
in
sending
his
Son
to
dye
for
us
,
the
plain
,
familiar
,
easie
way
of
attaining
of
happiness
;
and
because
we
often
learn
better
by
example
than
by
precept
,
the
same
word
exhibits
to
us
a
lively
picture
of
his
holy
conversation
,
his
humility
,
meekness
,
obedience
,
love
,
patience
,
goodness
:
And
this
external
means
is
in
it self
a
great
moral
means
to
conform
our
wills
and
lives
thereunto
;
and
therefore
it
is
called
the
incorruptible
seed
of
the
word
of
God
whereby
we
are
born
again
,
1
Pet.
1.23.2
.
The
Internal
seed
is
that
Spirit
of
grace
sent
out
from
Christ
,
which
doth
derive
a
quickning
lively
power
to
the
word
and
to
the
soul
,
whereby
it
makes
it
effectual
to
its
end
,
and
therefore
called
a
Spirit
of
Life
and
Power
,
a
Quickning
Spirit
:
and
this
,
not
by
transfusing
a
new
substance
or
substantial
nature
which
before
it
had
not
,
but
by
its
lively
yet
secret
operations
changing
and
moulding
it
suitable
to
the
image
of
him
whose
Spirit
it
is
,
and
adding
energy
and
efficacy
to
that
other
seed
of
the
word
,
as
the
Sun
doth
to
the
seminal
principles
of
vegetables
and
animals
.
III.
Touching
the
Thing
upon
which
this
victory
is
obtained
and
conquest
made
,
it
is
the
world
:
which
comprehends
in
its
latitude
a
double
world
;
the
world
within
us
,
and
the
world
without
us
.
The
world
within
us
,
which
may
therefore
be
so
called
principally
in
this
respect
,
that
a
great
part
of
its
relation
and
tendency
is
toward
the
world
,
which
is
for
the
most
part
the
object
upon
which
it
fixeth
,
the
subject
after
which
it
reacheth
,
and
the
business
upon
which
it
fasteneth
and
exerciseth
:
and
hence
it
is
that
the
Apostle
St
John
divides
the
world
without
us
with
relation
to
the
world
within
us
,
viz.
The
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
.
1
Joh.
2.16
.
The
world
that
is
within
us
taketh
in
the
two
great
faculties
or
powers
,
viz.
1.
the
Passions
of
the
soul
,
and
2.
the
Sensual
Appetite
;
both
these
are
in
their
own
nature
good
,
placed
in
us
by
the
wise
God
of
Nature
for
most
excellent
ends
and
uses
.
Our
business
is
therefore
to
keep
in
order
and
subjection
,
not
to
extirpate
and
root
them
out
;
for
they
are
radicated
in
our
nature
by
the
God
of
Nature
.
But
of
this
more
particularly
.
1.
Our
Passions
:
such
as
are
Love
,
Hatred
,
Anger
,
Hope
,
Fear
,
Joy
,
Sorrow
;
these
and
the
like
passions
of
the
humane
Soul
are
not
simply
in
themselves
evil
;
nay
,
being
rightly
placed
and
duly
ordered
and
regulated
they
become
serviceable
to
excellent
ends
and
uses
;
and
therefore
simply
in
themselves
they
are
not
the
subject
of
a
Christian's
victory
:
But
then
they
become
such
when
they
become
the
world
in
the
Text
,
and
that
is
principally
in
these
Cases
;
1.
When
they
are
misplaced
;
as
when
we
love
the
things
we
should
hate
,
hope
for
the
things
we
should
fear
,
rejoyce
in
that
we
should
grieve
,
&c.
or
è
converso
.
2.
When
they
are
immoderate
or
excessive
about
their
proper
objects
:
which
comes
to
pass
,
when
in
those
things
about
which
we
may
exercise
our
passions
lawfully
,
we
exceed
that
measure
or
proportion
that
is
due
to
them
:
For
instance
,
I
may
lawfully
love
a
competency
of
worldly
subsistence
,
but
I
exceed
in
this
,
that
I
love
it
too
much
and
beyond
the
worth
that
is
truly
in
it
:
I
may
lawfully
be
angry
with
him
that
injures
me
,
but
I
exceed
in
the
measure
,
or
degree
,
or
time
,
or
duration
,
and
become
implacable
.
3.
When
my
affections
or
passions
are
not
acted
to
that
height
they
ought
to
be
:
All
finite
objects
of
our
passions
require
a
proportionate
degree
of
our
passions
;
but
where
the
object
is
infinite
,
my
affections
may
erre
in
being
too
remiss
,
but
not
in
the
excess
:
I
cannot
love
God
too
much
,
for
I
am
to
love
him
with
all
my
might
;
but
I
may
love
him
too
little
,
and
then
my
affection
errs
:
I
cannot
hate
sin
too
much
,
because
I
cannot
love
God
too
much
;
but
I
may
hate
it
too
little
.
4.
When
my
affections
or
passions
are
acted
unseasonably
,
either
in
respect
of
the
time
or
in
respect
of
the
competition
between
objects
of
several
values
:
I
may
,
nay
I
must
love
my
Father
;
but
if
I
love
my
Father
more
than
my
Saviour
,
my
Saviour
hath
pronounced
me
unworthy
of
him
.
5.
When
my
passions
degenerate
into
vices
and
corruptions
,
and
so
become
not
so
much
powers
or
faculties
as
diseases
and
sicknesses
of
the
soul
:
as
when
anger
degenerates
into
malice
,
revenge
;
when
self-love
degenerate
into
envy
;
when
desire
of
,
or
delight
in
,
the
profits
or
honours
of
the
world
degenerates
into
covetousness
or
ambition
;
and
the
like
.
6.
When
my
passions
are
not
under
the
management
,
guidance
or
conduct
of
my
superior
faculties
,
my
reason
and
judgment
;
but
either
go
before
they
are
sent
,
or
go
beyond
what
they
are
sent
,
or
return
not
and
subside
when
recalled
:
and
then
they
breed
infinite
perturbation
in
the
soul
,
invert
the
order
of
nature
,
and
become
furies
and
tempests
,
and
imprison
and
captivate
the
mind
and
understanding
,
and
become
a
worse
part
of
the
world
than
that
which
is
without
us
.
Under
these
conditions
our
passions
and
affections
are
part
of
that
world
which
is
the
object
of
a
Christian's
warfare
and
victory
.
2.
The
other
part
of
this
world
within
us
are
the
motions
and
tendencies
of
our
Sensual
Appetite
.
This
sensual
appetite
is
in
it self
good
,
placed
in
us
by
the
God
of
Nature
for
excellent
ends
;
viz.
for
the
preservation
of
the
individual
nature
,
as
eating
and
drinking
,
and
those
invitations
of
sense
subservient
thereunto
;
or
for
the
preservation
of
the
species
,
as
the
desires
of
sexes
.
But
they
then
become
a
sinful
part
of
this
inferior
world
,
1.
when
they
become
inordinate
,
2.
or
excessive
,
3.
or
unseasonable
;
or
generally
,
4.
when
they
are
not
subordinate
in
their
actings
to
the
government
of
reason
enlightened
by
moral
or
religious
light
.
A
Christian
hath
no
such
enemies
without
him
,
as
unruly
and
undisciplined
lusts
and
passions
within
him
;
and
it
is
a
vain
thing
to
think
of
overcoming
the
world
without
us
,
until
this
world
within
us
be
brought
into
subjection
;
for
without
the
corruptions
and
lusts
within
,
the
world
,
and
the
evil
men
of
the
world
,
and
the
evil
one
of
the
world
,
could
not
hurt
us
.
—
Non
vulnus
adactis
Debetur
gladiis
,
percussum
est
pectore
ferrum
.
The
wedge
of
gold
was
an
innocent
thing
,
but
Achan's
covetous
heart
within
gave
it
strength
to
do
harm
.
We
come
into
the
world
as
into
a
great
shop
full
of
all
variety
of
wares
accommodate
to
our
senses
,
lusts
and
affections
;
and
were
it
not
for
these
;
those
wares
would
lye
long
enough
upon
the
hands
of
the
prince
of
this
world
,
before
they
could
get
within
us
or
corrupt
us
.
2.
The
world
without
us
is
of
three
kinds
;
1.
The
Natural
world
,
which
is
the
work
of
Almighty
God
,
most
certainly
in
it self
good
;
and
is
not
evil
but
accidentally
,
by
man's
abuse
of
himself
or
it
.
It
doth
contain
a
general
supply
of
objects
answerable
to
the
desires
of
our
vegetable
and
sensible
nature
,
and
the
exigences
and
conveniences
of
it
;
is
a
great
shop
full
of
all
sorts
of
wares
answerable
....
there
is
wealth
and
places
and
delights
for
the
senses
,
and
it
becomes
an
enemy
to
us
by
reason
only
of
the
disorder
and
irregularity
of
those
lusts
and
passions
that
are
within
us
,
and
by
reason
of
the
over-value
that
we
are
apt
to
put
upon
them
;
they
are
indeed
temptations
,
but
they
are
only
passive
,
as
the
wedge
of
gold
did
passively
tempt
Achan
,
but
it
was
his
own
lust
and
covetousness
that
did
him
the
harm
:
the
rock
doth
not
strike
the
ship
,
but
the
ship
strikes
the
rock
and
breaks
it self
.
This
world
,
as
it
is
not
evil
in
it self
,
so
most
certainly
it
is
full
of
goodness
and
benevolence
to
us
:
it
supplies
our
wants
,
is
accommodate
to
the
exigences
and
conveniences
of
our
nature
;
furnisheth
(
us
)
with
various
objects
and
instances
of
the
divine
goodness
,
liberality
,
bounty
;
of
his
power
and
majesty
and
glory
;
of
his
wisdom
,
providence
and
government
;
which
are
so
many
instructions
to
teach
us
to
know
,
and
admire
and
magnifie
him
;
to
walk
thankfully
,
dutifully
,
and
obediently
unto
him
;
to
teach
us
resignation
,
contentedness
,
submission
,
and
dependence
upon
him
.
A
good
heart
will
be
made
better
by
it
;
and
if
there
be
evil
in
it
,
it
is
such
as
our
own
corrupt
natures
occasions
or
brings
upon
it
,
or
upon
our selves
by
it
:
and
it
is
a
great
part
of
our
Christian
warfare
and
discipline
to
teach
us
to
use
it
as
it
ought
to
be
used
,
and
to
subdue
those
lusts
and
corruptions
that
abuse
it
,
and
our selves
by
it
.
Again
secondly
,
there
is
another
world
without
us
,
the
malignant
and
evil
world
,
the
world
of
evil
Angels
and
of
evil
Men
,
Mundus
in
maligno
positus
;
and
the
great
mischiefs
of
this
world
are
of
two
kinds
;
viz.
1.
Incentives
and
temptations
from
it
,
that
are
apt
to
bring
the
rest
of
mankind
into
the
evil
of
sin
and
offence
againft
God
;
such
as
are
evil
examples
,
evil
commands
,
evil
counsels
,
evil
perswasions
and
sollicitations
.
2.
The
troubles
,
and
injuries
,
and
vexations
,
and
persecutions
,
and
oppressions
,
and
calumnies
,
and
reproaches
,
and
disgraces
,
that
are
inflicted
by
them
:
And
the
evil
that
ariseth
from
these
are
of
two
kinds
;
viz.
such
as
they
immediately
cause
,
which
is
great
uneasiness
,
and
griefs
,
and
sorrow
;
and
again
,
such
as
consequentially
arise
from
these
,
namely
,
the
evil
of
sin
,
as
impatience
,
discontent
,
unquietness
of
mind
,
murmurings
against
the
Divine
Providence
,
doubtings
of
,
letting
go
our
confidence
in
God
,
disturst
,
unbelief
,
and
putting
forth
our
hands
to
iniquity
to
deliver
our selves
from
these
inconveniences
,
either
by
unlawful
or
forbidden
means
,
by
sinful
compliances
with
the
sinful
world
,
by
falling
in
with
them
to
deliver
our selves
from
their
oppressions
,
persecutions
or
wrongs
,
by
raising
commotions
,
engaging
in
parties
,
and
infinite
more
unhappy
consequences
.
And
thirdly
,
there
is
a
third
kind
of
world
which
is
in
a
great
measure
without
us
,
namely
,
the
accidental
,
or
more
truly
the
providential
world
in
relation
to
man
and
his
condition
in
this
world
,
and
is
commonly
of
two
kinds
,
viz.
prosperous
or
adverse
.
External
or
worldly
Prosperity
consists
in
an
accommodate
condition
of
man
in
this
world
;
as
,
health
of
body
;
comfort
of
friends
and
relations
;
affluence
,
or
at
least
competency
of
wealth
,
power
,
honour
,
applause
,
good
report
and
the
like
:
The
dangers
that
steal
upon
mankind
in
this
condition
are
pride
,
haughtiness
of
mind
,
arrogance
,
vain-glory
,
insolence
,
oppression
,
security
,
contempt
of
others
,
love
of
the
world
,
fear
of
death
and
desires
of
diversion
from
the
thoughts
of
it
,
luxury
,
intemperance
,
ambition
,
covetousness
,
neglect
and
forgetfulness
and
a
low
esteem
of
God
,
the
life
to
come
,
and
our
duty
.
2.
Adversity
;
as
,
sicknesses
and
diseases
,
poverty
,
loss
of
friends
and
estate
,
publick
or
private
disturbances
or
calamities
,
and
the
like
:
And
though
oftentimes
these
are
occasioned
by
the
evil
or
malignant
world
,
yet
many
times
they
seem
to
come
accidentally
,
and
are
apt
to
breed
impatience
,
discontent
,
unquietness
of
mind
,
distrust
of
Providence
,
murmuring
,
envy
at
the
external
felicity
of
others
,
and
that
common
discomposure
which
we
ordinarily
find
in
our selves
and
others
upon
like
occasions
.
IV.
The
fourth
considerable
is
,
what
is
this
Faith
which
thus
overcometh
the
world
;
which
is
nothing
else
but
a
deep
,
real
,
full
,
sound
perswasion
of
and
assent
unto
those
great
truths
revealed
in
the
Scriptures
of
God
,
upon
the
account
that
they
are
truly
the
word
and
will
of
the
Eternal
God
,
who
is
truth
it self
,
and
can
neither
deceive
nor
be
deceived
:
and
herein
these
two
matters
are
considerable
;
1.
What
are
those
divine
truths
which
being
really
and
soundly
believed
doth
enable
the
victory
over
the
world
,
or
the
special
objects
of
that
victorious
faith
:
2.
What
is
that
act
of
faith
or
belief
of
these
excellent
objects
which
thus
overcometh
the
world
.
1.
For
the
former
of
these
,
although
the
whole
body
of
divine
truths
is
the
adequate
object
of
faith
,
yet
there
seem
to
be
certain
special
heads
or
parts
of
divine
truths
that
have
the
greatest
influence
into
this
victory
over
the
world
.
I
shall
mention
some
of
them
:
namely
,
1.
That
there
is
one
most
Powerfyl
,
Wise
,
Gracious
,
Bountiful
,
Just
and
All-seeing
God
,
the
Author
of
all
being
,
that
is
present
in
all
places
,
knows
our
thoughts
,
our
wants
,
our
sins
,
our
desires
,
and
is
ready
to
supply
us
with
all
things
that
are
good
and
fit
for
us
beyond
all
we
can
ask
or
think
;
hath
incomprehensible
Wisdom
,
and
irresistible
Power
to
effect
what
he
pleaseth
;
that
leaves
not
any
of
his
works
,
especially
mankind
,
without
his
special
care
and
superintendence
over
them
;
without
whose
will
or
designed
permission
nothing
befalls
us
.
2.
That
this
most
Wise
and
Just
and
Powerful
God
hath
appointed
a
law
or
rule
,
according
to
which
his
will
is
that
the
children
of
men
should
conform
themselves
;
and
according
to
the
upright
endeavours
of
the
children
of
men
to
conform
thereunto
,
he
will
most
certainly
give
rewards
;
and
according
to
the
wilful
transgressions
thereof
he
will
inflict
punishments
:
and
that
he
is
a
most
strict
and
infallible
observer
of
all
the
wayes
of
the
children
of
men
,
whether
of
obedience
or
disobedience
thereunto
.
3.
That
this
law
and
will
of
his
he
hath
communicated
and
revealed
unto
the
children
of
men
in
his
Holy
Word
;
especially
by
the
mission
of
his
Son
Jesus
Christ
,
who
brought
into
the
world
a
full
and
complete
collection
of
those
holy
Laws
of
God
,
whereunto
he
would
have
us
conform
.
4.
That
he
hath
given
unto
mankind
,
in
and
through
Christ
Jesus
,
a
full
manifestation
of
a
future
life
after
this
of
rewards
and
punishments
;
and
according
to
that
law
of
his
thus
manifested
by
his
Son
,
he
will
,
by
the
same
Jesus
Christ
,
dispense
and
execute
the
sentences
of
rewards
and
punishments
,
and
judge
every
man
according
to
his
works
.
5.
And
that
the
reward
of
faith
and
obedience
,
in
that
other
life
to
come
,
shall
be
an
eternal
,
blessed
,
happy
estate
of
soul
and
body
in
the
glorious
Heavens
,
and
in
the
presence
and
fruition
of
the
ever
Glorious
and
Eternal
God
.
6.
And
that
the
punishment
of
the
rebellious
and
disobedient
unto
this
will
and
law
of
God
thus
manifested
by
his
Son
,
shall
be
an
eternal
separation
of
soul
and
body
from
the
presence
of
God
,
and
the
conclusion
of
them
under
chains
of
darkness
and
everlasting
torments
in
hell
fire
.
7.
And
that
the
Son
of
God
hath
given
us
the
greatest
assurance
imaginable
of
the
truth
of
this
will
of
God
,
of
this
happiness
and
misery
,
by
taking
upon
(
him
)
our
nature
,
by
his
miracles
,
by
his
death
and
resurrection
and
ascention
into
glory
,
and
by
his
mission
of
the
Spirit
of
wisdom
and
revelation
into
his
Apostles
and
Disciples
,
both
to
instruct
the
world
in
his
trust
,
and
to
evidence
the
truth
of
their
mission
from
him
.
8.
That
Almighty
God
,
though
full
of
justice
and
severity
against
obstinate
and
rebellious
,
yet
,
is
full
of
tenderness
,
love
and
compassion
towards
all
those
that
sincerely
desire
to
obey
his
will
and
to
accept
of
terms
of
peace
and
reconciliation
with
him
,
and
is
ready
upon
repentance
and
amendment
to
pardon
whatsoever
is
amiss
,
and
hath
accordingly
promised
it
:
And
that
he
hath
the
care
and
love
and
tenderness
of
a
father
towards
us
;
that
in
our
sincere
endeavour
of
obedience
to
him
,
we
shall
be
sure
of
his
love
,
favour
,
and
protection
;
that
in
all
our
afflictions
and
troubles
he
stands
by
us
,
and
will
not
leave
us
;
that
he
will
most
certainly
make
good
every
promise
that
by
Christ
he
hath
sent
unto
us
,
for
the
life
that
is
present
and
that
which
is
to
come
;
that
the
Law
he
hath
sent
us
by
Christ
to
submit
unto
is
an
easie
and
good
Law
,
such
as
will
perfect
our
nature
and
fit
it
to
be
partaker
of
his
glory
;
and
that
all
his
thoughts
towards
us
in
our
faithful
endeavour
to
obey
him
,
are
thoughts
of
love
,
favour
,
peace
,
bounty
and
goodness
.
And
of
this
he
hath
given
the
greatest
assurance
that
is
possible
for
mankind
to
expect
or
desire
,
even
the
sending
of
his
Eternal
Son
into
the
world
to
take
upon
him
our
nature
,
to
acquaint
us
with
his
Father's
will
and
love
,
to
live
a
life
of
want
and
misery
,
and
to
dye
a
death
full
of
shame
and
horror
,
to
rise
again
to
dispatch
Messengers
into
all
the
world
to
publish
the
good
will
of
God
to
mankind
,
to
ascend
up
into
glory
,
and
there
to
make
intercession
for
us
poor
worms
at
the
right
hand
of
God
:
giving
us
also
hereby
assurance
of
our
resurrection
,
and
of
his
coming
again
to
judge
the
world
,
and
to
receive
his
obedient
servants
into
eternal
glory
.
These
be
some
of
those
principal
Objects
of
that
Faith
that
overcometh
the
World
,
being
soundly
received
,
believed
and
digested
.
2.
As
touching
the
act
it self
;
it
is
no
other
than
a
sound
,
real
and
firm
belief
of
those
Sacred
Truths
:
And
therefore
it
seems
that
they
that
perplex
the
notion
of
Faith
with
other
intricate
and
abstruse
definitions
or
descriptions
,
either
render
it
very
difficult
and
scarce
intelligible
,
or
else
take
into
the
definition
or
description
those
things
that
are
but
the
consequents
and
effects
of
it
.
He
that
hath
this
firm
perswasion
will
most
certainly
repent
of
(
his
)
sins
past
,
will
most
certainly
endeavour
obedience
to
the
will
of
God
,
which
is
thus
believed
by
him
to
be
holy
,
just
and
good
,
and
upon
the
obedience
or
disobedience
whereof
depends
his
eternal
happiness
or
misery
,
will
most
certainly
depend
upon
the
promises
of
God
for
this
life
and
that
to
come
;
for
those
are
as
natural
effects
of
such
a
firm
perswasion
,
as
it
is
for
the
belief
of
a
danger
to
put
a
man
upon
means
to
avoid
it
,
or
for
the
belief
of
a
benefit
to
put
a
man
upon
means
to
attain
it
.
Some
things
are
of
such
a
nature
that
the
belief
or
knowledge
of
them
goes
no
further
,
but
it
rests
in
it self
,
as
the
belief
or
knowledge
of
bare
speculative
truths
:
But
some
things
are
of
such
a
nature
as
being
once
truly
and
firmly
believed
or
known
,
carry
a
man
out
to
action
:
and
such
are
especially
the
knowledge
or
belief
of
such
things
as
are
the
objects
of
our
fears
or
of
our
hopes
;
the
belief
of
such
objects
do
naturally
and
with
a
kind
of
moral
necessity
carry
a
man
out
to
action
;
to
the
avoiding
of
such
fears
,
and
the
attaining
of
such
hopes
:
And
therefore
faith
and
belief
in
reference
thereunto
comes
often
in
the
Scripture
under
the
names
of
hope
and
fear
,
as
being
the
proper
effects
of
it
.
Instances
we
have
of
both
,
2
Cor.
5.10
,
11.
For
we
must
all
appear
before
the
judgment
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
Knowing
therefore
the
terror
of
the
Lord
we
perswade
men
.
1
Joh.
3.2
,
3.
But
we
know
that
when
he
shall
appear
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
;
and
every
man
that
bath
this
hope
in
him
purifieth
himself
,
even
as
he
is
pure
.
Therefore
we
need
not
be
so
sollicitous
touching
the
nature
of
faith
,
what
kind
of
faith
it
is
that
must
save
us
:
certainly
if
it
be
a
true
and
real
assent
of
the
mind
to
these
great
truths
of
God
,
it
must
be
operative
,
according
to
the
nature
of
the
things
believed
which
are
in
order
to
working
;
and
therefore
if
it
have
not
that
effect
,
it
is
not
faith
nor
assent
;
if
it
have
it
but
weakly
and
imperfectly
,
it
is
evident
that
the
assent
is
weak
and
fluctuating
;
if
it
have
that
effect
at
some
times
but
not
at
others
,
it
is
evident
that
the
assent
is
suspended
,
or
intermitted
,
or
not
actually
exercised
at
these
intermissions
:
If
a
man
were
really
and
fully
perswaded
that
if
he
take
such
a
journey
to
morrow
he
should
certainly
break
his
leg
,
he
would
as
certainly
not
go
:
or
if
he
were
under
a
certain
perswasion
,
that
if
he
took
such
a
drink
,
he
should
certainly
recover
his
lost
health
,
it
were
as
certain
he
would
drink
it
:
and
if
a
man
were
actually
and
fully
perswaded
that
,
if
he
used
such
a
means
,
he
should
attain
everlasting
happiness
,
or
,
if
he
should
commit
such
a
sin
,
he
should
certainly
lose
it
,
it
were
scarce
morally
possible
,
that
a
reasonable
man
in
his
wits
would
omit
the
one
or
commit
the
other
.
And
to
say
,
this
is
but
an
historical
faith
,
and
that
the
devils
have
as
much
,
they
believe
and
tremble
,
and
they
do
as
fully
assent
to
divine
truths
as
any
can
do
,
yet
it
avails
them
not
,
concludes
nothing
:
the
reason
is
evident
,
because
the
salvation
to
be
attained
,
the
faith
which
is
the
instrument
to
attain
it
,
concerns
them
not
,
neither
are
they
in
a
state
to
be
advantaged
by
it
;
but
it
is
otherwise
with
men
.
If
I
should
acquaint
a
stranger
that
if
my
Son
doth
such
a
thing
,
I
will
give
my
Son
five
pound
,
though
the
stranger
believes
it
as
really
true
as
any
thing
in
the
world
,
it
puts
not
him
upon
the
action
,
because
as
he
is
not
concerned
in
the
reward
,
so
he
is
not
concerned
in
the
means
:
but
according
to
the
belief
that
my
Son
hath
,
it
will
or
will
not
put
him
upon
the
action
:
if
he
believe
me
not
,
he
will
not
do
it
at
all
;
if
he
believe
it
faintly
and
doubtingly
,
he
will
perform
the
action
accordingly
;
but
if
he
believe
it
truly
and
fully
,
and
set
any
value
upon
the
reward
,
he
will
perform
it
cheerfully
;
for
he
is
concerned
in
the
reward
,
and
in
the
means
to
attain
it
.
Faith
therefore
is
a
firm
assent
to
the
sacred
truths
,
whether
the
truths
relate
to
things
past
,
as
that
God
made
the
world
,
that
Christ
the
Messiah
is
come
in
the
flesh
,
&
c.
or
to
things
present
,
as
that
Almighty
God
beholds
all
I
do
,
and
knows
all
I
think
,
or
that
he
is
a
reconciled
Father
unto
me
in
Christ
Jesus
;
or
things
to
come
which
principally
excite
those
two
great
movers
of
the
Soul
,
Hope
and
Fear
,
the
future
life
of
rewards
and
punishments
.
V.
I
come
to
the
fifth
thing
,
viz.
How
Faith
overcometh
the
World
,
which
takes
in
these
two
Considerations
;
1.
How
that
is
,
in
what
degree
:
2.
How
that
is
,
by
what
method
or
means
.
Touching
the
former
of
these
,
touching
the
degree
of
the
victory
that
faith
gives
,
it
is
a
victory
,
but
not
a
victory
to
utter
extermination
:
The
Captain
of
our
Salvation
indeed
overcame
the
world
,
totally
,
perfectly
,
Joh.
16.33
.
our
victory
is
not
complete
nor
perfect
on
this
side
death
,
but
it
is
such
a
victory
as
leaves
still
an
adversary
to
contest
with
us
,
though
not
to
subdue
and
conquer
us
.
It
is
a
victory
,
but
yet
not
without
a
continued
warfare
.
2.
Touching
the
Method
whereby
our
faith
overcometh
the
world
,
I
shall
say
something
in
general
,
something
more
particularly
with
relation
to
the
world
under
the
former
acceptations
.
In
general
therefore
,
the
great
method
whereby
faith
overcometh
the
world
,
is
by
rectifying
our
judgments
,
and
removing
those
mistakes
that
are
in
us
concerning
the
world
and
our
own
condition
.
1.
Some
things
there
are
in
the
world
,
which
we
set
an
esteem
and
value
and
love
upon
,
which
deserve
rather
our
hatred
and
detestation
:
As
,
our
sins
,
the
irregula●●es
of
our
lusts
and
passions
,
and
those
degenerate
plants
that
arise
from
them
;
as
pride
,
ambition
,
revenge
,
intemperance
,
&
c.
these
we
account
our
right
hands
and
our
right
eyes
,
in
our
state
of
natural
darkness
:
Faith
rectifies
this
mistake
of
our
judgment
,
by
shewing
us
the
Law
and
will
of
God
revealed
by
Christ
,
whereby
we
find
that
these
are
our
diseases
,
distempers
and
sicknesses
repugnant
to
the
will
,
image
and
command
of
God
;
that
they
are
our
loss
and
our
danger
and
our
ruine
,
and
therefore
not
to
be
entertained
but
mortified
and
crucified
.
2.
Some
things
there
are
in
the
world
,
that
we
may
allow
somewhat
of
our
affections
unto
,
but
we
over-value
them
:
We
reckon
wealth
,
and
honours
,
and
powers
the
greatest
happiness
imaginable
,
and
therefore
intensly
desire
them
;
sicknesses
,
and
afflictions
,
and
injuries
,
and
losses
the
greatest
misery
imaginable
,
and
therefore
we
fear
them
excessively
,
we
are
intollerably
discontented
under
them
.
Faith
rectifies
our
mistake
herein
,
gives
us
a
just
value
of
these
things
,
shews
us
the
Law
of
God
,
checking
and
forbidding
immoderate
affections
or
passions
to
be
exercised
about
them
,
assures
us
that
we
are
,
as
well
under
the
view
and
observation
,
as
under
the
care
and
regiment
of
the
great
Lord
of
heaven
and
earth
,
and
therefore
expects
our
great
moderation
in
relation
to
externals
.
3.
And
principally
,
for
the
most
part
the
children
of
men
esteem
this
life
the
uttermost
term
or
limit
of
their
happiness
or
misery
,
and
therefore
make
it
their
whole
business
,
by
all
means
possible
,
to
make
their
lives
here
as
splendid
and
glorious
,
as
delightful
and
pleasurable
,
as
is
possible
;
and
use
all
means
,
whether
honest
or
dishonest
,
fit
or
unfit
,
to
secure
themselves
in
the
good
they
have
,
and
to
avoid
any
thing
that
is
grievous
or
troublesom
:
and
if
they
cannot
compass
it
they
sink
,
and
despond
,
and
murmur
,
and
dye
under
it
,
as
the
only
Hell
imaginable
;
or
if
they
have
any
thoughts
of
a
future
estate
after
death
,
yet
they
are
but
languid
,
faint
,
and
searce
believed
in
any
tollerable
degree
,
and
suspected
rather
as
the
impostures
of
Politicians
,
or
fables
of
Poets
,
than
having
any
real
truth
in
them
.
Faith
rectifies
this
mistake
,
and
assures
us
there
is
a
judgment
to
come
,
a
state
of
rewards
and
punishments
of
a
far
higher
nature
than
this
world
can
afford
,
or
indeed
apprehend
;
that
the
happiness
of
that
life
out-bids
all
the
greatest
and
most
glorious
entertainments
that
this
world
can
afford
,
and
will
infinitely
exceed
the
greatest
losses
or
crosses
that
this
world
can
yield
:
And
on
the
other
side
,
the
punishments
of
that
life
will
infinitely
over-ballance
all
the
pleasures
and
contentments
that
this
life
here
can
yield
,
and
the
memory
of
them
will
but
enhance
the
rate
and
degree
of
those
torments
:
and
that
accordingly
as
men
spend
their
lives
in
this
short
transitory
life
,
either
in
obedience
or
disobedience
unto
the
divine
will
,
accordingly
the
retribution
of
everlasting
rewards
and
punishments
will
be
there
given
.
This
view
of
the
future
state
,
presented
by
faith
to
the
Soul
,
will
have
these
two
great
effects
,
in
order
to
the
subduing
and
conquering
of
the
world
without
us
,
by
rendring
it
poor
,
inconsiderable
,
contemptible
in
comparison
of
those
everlasting
joys
and
happiness
of
the
next
life
;
and
the
world
within
us
,
by
chaining
up
our
exorbitant
lusts
and
passions
under
the
fear
of
the
judgment
to
come
,
and
by
ordering
,
composing
and
regulating
them
in
contemplation
of
the
great
reward
annexed
to
our
dutiful
obedience
unto
God
in
this
life
.
But
I
shall
come
to
particulars
,
and
follow
that
tract
that
is
before
given
,
in
the
distribution
of
the
world
,
as
well
within
,
as
without
us
;
and
consider
the
particular
method
of
faith
in
the
subduing
and
conquering
them
.
1.
Therefore
in
reference
to
the
world
within
us
,
namely
,
1.
our
Passions
,
2.
our
Lusts
.
1.
As
to
our
Passions
:
1.
Faith
directs
their
due
placing
upon
their
proper
objects
,
by
discovering
what
are
the
true
and
proper
objects
of
them
,
out
of
that
large
and
comprehensive
law
of
God
which
presents
them
as
such
to
the
soul
,
and
to
be
observed
under
the
pain
of
the
displeasure
of
the
glorious
and
Almighty
God
.
2.
Upon
the
same
account
it
teacheth
our
passions
and
affections
moderation
in
their
exercise
,
even
about
their
proper
objects
,
and
due
subordination
to
that
supreme
love
a
man
owes
to
the
supreme
good
,
God
Almighty
.
3.
Upon
the
same
account
it
teacheth
us
,
under
our
obligation
of
duty
to
God
,
to
cut
off
,
crucifie
and
mortifie
the
diseases
and
corruptions
of
passions
,
as
malice
,
envy
,
revenge
,
pride
,
vain-glory
,
ostentation
2.
In
reference
to
our
Desires
:
1.
Natural
,
it
teacheth
us
great
moderation
,
temperance
,
sobriety
;
it
tells
us
these
very
natural
propensions
are
apt
to
grow
unruly
and
consequently
hurtful
,
and
therefore
that
we
are
to
keep
them
in
subjection
and
under
discipline
both
to
Religion
and
to
Reason
:
And
this
it
doth
,
by
assuring
us
that
such
is
the
will
and
law
of
our
Creator
;
by
assuring
us
that
the
same
Almighty
God
is
the
constant
observer
of
all
our
most
intimate
deportments
;
it
assures
us
that
the
Son
of
God
died
to
redeem
us
from
the
captivity
of
our
lusts
;
that
if
we
be
kept
still
in
servitude
under
them
we
make
an
ungrateful
return
to
his
love
,
and
what
in
us
lyes
,
disappoint
him
of
the
end
of
his
sufferings
:
It
shews
us
the
great
falseness
,
deceit
and
treachery
of
these
lusts
,
that
they
are
ready
upon
every
occasion
to
rebell
against
God
and
his
Law
placed
in
our
souls
;
that
they
are
upon
every
occasion
ready
to
betray
us
to
our
worst
enemy
,
and
if
they
once
get
loose
from
discipline
and
subjection
,
they
are
hard
to
be
reclaimed
;
and
therefore
must
be
kept
under
a
careful
,
vigilant
and
austere
discipline
;
that
if
we
do
so
order
them
,
we
are
safe
in
a
great
measure
from
the
temptations
of
the
world
and
the
devil
,
who
could
not
hurt
us
without
the
compliance
,
inordinateness
,
treachery
,
and
correspondence
of
these
close
enemies
within
us
.
2.
As
touching
those
degenerate
and
corrupt
lusts
,
as
,
Covetousness
,
Malice
,
Envy
;
faith
doth
first
of
all
in
general
shew
us
,
that
they
are
prohibited
by
the
great
Lord
and
Law-giver
of
heaven
and
earth
,
and
that
under
severe
penalties
;
again
secondly
,
it
shews
us
that
they
are
the
great
depravers
and
embasers
of
our
nature
,
the
disturbers
of
the
peace
,
serenity
,
and
tranquility
of
our
minds
;
again
thirdly
,
if
shews
us
,
that
they
are
vain
,
impertinent
,
and
unnecessary
perturbations
,
such
as
can
never
do
us
any
real
good
,
but
feed
our
vain
imaginations
with
deceits
instead
of
realities
.
But
particular
instances
in
relation
to
these
several
lusts
will
render
these
truths
more
evident
.
1.
Therefore
for
Covetousness
or
immoderate
desire
of
wealth
,
ambition
,
the
immoderate
desires
of
honour
or
power
,
we
shall
see
how
faith
or
true
assent
to
the
truths
of
God
revealed
in
his
Word
doth
correct
and
crucifie
this
lust
,
and
that
principally
by
these
ensuing
Considerations
:
1.
Faith
discovers
to
us
that
the
great
Lord
of
heaven
and
earth
,
to
whom
we
owe
a
most
universal
and
indispensible
obedience
,
hath
forbidden
this
lust
,
hath
told
us
we
must
not
be
over-sollicitous
for
the
things
of
this
life
,
and
we
have
no
reason
to
suspect
his
wisdom
in
such
prohibitions
,
for
he
is
infinitely
wise
,
and
knows
best
what
is
fittest
for
us
to
do
or
not
to
do
;
neither
have
we
cause
to
suspsect
his
love
to
us
,
or
to
think
he
envies
us
in
his
commands
,
either
to
enjoyn
what
might
be
hurtful
for
us
,
or
to
forbid
what
might
be
beneficial
to
us
;
for
it
was
his
free
and
immense
love
that
gave
us
at
first
our
being
,
and
therefore
certainly
can
never
envy
us
any
thing
that
might
be
good
or
convenient
for
that
being
,
which
he
at
first
freely
gave
and
still
freely
continues
to
us
.
2.
Faith
shews
us
the
vanity
and
lowness
of
such
desires
,
re-minds
us
that
when
death
comes
all
these
objects
will
be
utterly
insignificant
;
that
they
are
transient
,
incertain
objects
,
such
as
are
not
only
fitted
barely
for
the
meridian
of
this
life
,
but
such
as
oftentimes
take
wings
and
fly
away
from
us
before
we
leave
them
,
such
as
in
their
very
enjoyment
satisfie
not
,
but
instead
of
satisfaction
are
oftentimes
vexations
and
thorns
to
afflict
us
.
3.
Faith
presents
us
with
better
things
,
more
safe
to
be
desired
,
more
easily
to
be
attained
,
more
securely
to
be
kept
,
namely
,
our
peace
with
God
,
and
the
firm
and
sound
assurance
of
everlasting
happiness
.
4.
Faith
presents
us
with
an
assurance
of
the
divine
particular
Providence
,
which
gives
and
takes
away
,
and
grants
or
denies
the
things
upon
which
our
desires
are
thus
fixed
,
and
therefore
renders
our
immoderate
cares
and
thoughtfulness
for
the
businesses
of
this
life
either
needless
or
vain
:
Your
Heavenly
Father
knoweth
that
ye
have
need
of
all
these
things
,
commands
us
to
cast
our
care
upon
him
,
for
he
careth
for
us
that
knows
what
is
fittest
for
us
;
if
abundance
,
he
is
able
to
supply
us
without
torturing
our selves
with
care
or
sollicitousness
;
if
the
contrary
,
either
we
covet
in
vain
and
our
endeavours
shall
be
disappointed
,
or
at
least
they
shall
be
given
,
but
a
curse
and
vexation
with
them
,
given
us
in
anger
,
given
us
to
our
hurt
:
and
the
same
may
be
said
in
all
points
in
relation
to
ambition
and
desire
of
honours
or
power
.
2.
Again
,
in
relation
to
malice
or
envy
against
the
prosperity
of
others
,
faith
shews
us
how
vain
and
foolish
a
thing
it
is
,
and
the
rather
because
the
wise
and
great
God
is
the
dispenser
of
all
things
,
hath
the
absolute
and
unlimited
propriety
in
them
,
disposeth
them
according
to
his
own
good
pleasure
.
What
reason
hath
any
man
to
envy
that
disposal
which
the
God
of
heaven
makes
.
Again
,
3.
For
revenge
,
the
great
Lord
of
the
world
hath
reserved
that
as
(a)
branch
of
his
own
supreme
Prerogative
;
vengeance
is
mine
,
saith
the
Lord
:
what
have
you
or
I
to
do
to
invade
his
prerogative
?
it
is
his
own
right
,
and
he
best
knows
when
,
and
where
,
and
in
what
degree
to
exercise
it
.
2.
I
come
to
the
consideration
of
the
world
without
us
,
as
that
which
possibly
is
here
principally
intended
,
and
the
victory
of
the
Christian
by
his
faith
over
it
,
and
first
in
relation
to
the
Natural
World
.
This
world
,
as
hath
been
observed
,
is
in
it self
very
good
,
and
the
evil
that
ariseth
from
it
is
only
occasional
.
Which
is
thus
,
it
is
a
goodly
Palace
fitted
with
all
grateful
objects
to
our
senses
,
full
of
variety
and
pleasantness
,
and
the
soul
fastening
upon
them
is
ready
with
Peter
in
the
Mount
to
conclude
that
it
is
good
to
be
here
,
and
therefore
grows
careless
of
the
thoughts
of
another
state
after
death
,
or
to
think
of
the
passage
to
it
,
or
making
provision
for
it
;
but
to
set
up
its
hopes
and
happiness
and
rest
in
it
,
and
in
these
delights
and
accommodations
that
it
yields
our
senses
.
Faith
overcometh
this
part
of
the
world
,
by
assuring
the
soul
,
that
this
lower
world
is
only
the
place
of
our
probation
,
not
of
of
our
happiness
;
our
Inn
,
not
our
home
:
It
presents
to
the
mind
a
state
of
happiness
,
to
be
attained
after
death
,
infinitely
surpassing
all
the
contents
and
conveniences
that
this
world
can
yield
;
and
that
one
great
means
to
attain
it
,
is
by
setting
our
hearts
upon
it
,
and
not
upon
the
world
,
but
using
this
present
world
not
as
the
end
of
our
hopes
,
but
as
our
passage
to
it
;
and
to
carry
a
watchful
hand
over
our
desires
and
delights
towards
it
,
or
in
it
;
that
it
steal
not
away
our
heart
from
out
everlasting
treasure
;
to
carry
a
sober
and
temperate
mind
towards
it
,
and
use
of
it
as
in
the
sight
of
that
God
,
that
lends
it
us
,
to
excite
our
thankfulness
and
try
our
obedience
,
not
to
rob
him
of
the
love
,
and
service
,
and
duty
we
owe
unto
him
.
In
short
,
the
methods
whereby
faith
overcometh
this
part
of
the
world
are
these
:
1.
By
giving
us
a
true
estimate
of
it
,
to
prevent
us
from
overvaluing
it
:
2.
By
frequent
re-minding
of
us
,
that
it
is
only
fitted
to
the
meridian
of
this
life
,
which
is
short
and
transitory
and
passeth
away
:
3.
By
presenting
unto
us
a
state
of
future
happiness
,
that
infinitely
surpasseth
it
:
4.
By
discovering
our
duty
in
our
walk
through
it
,
namely
of
great
moderation
and
vigilancy
:
5.
By
presenting
unto
us
the
example
of
the
Captain
of
our
Salvation
,
his
deportment
in
it
,
and
towards
it
:
6.
By
assuring
us
that
we
are
but
Stewards
unto
the
great
Lord
of
the
Family
of
Heaven
and
Earth
for
so
much
as
we
have
of
it
,
and
that
to
him
we
must
give
an
account
of
our
stewardship
:
7.
By
assuring
us
that
our
great
Lord
and
Master
is
a
constant
observer
of
all
our
deportment
in
it
:
8.
And
that
he
will
most
certainly
give
a
reward
proportionable
to
the
management
of
our
trust
and
stewardship
;
viz.
if
done
sincerely
,
faithfully
,
and
obediently
to
our
great
Lord
and
Master
,
a
reward
of
everlasting
happiness
and
glory
;
but
if
done
falsly
,
sinfully
,
and
disobediently
,
then
a
reward
of
everlasting
loss
and
misery
.
2.
As
to
the
second
kind
of
world
,
the
Malignant
World
of
evil
men
and
evil
Angels
,
and
therein
first
in
relation
to
the
evil
Counsels
and
evil
Examples
that
sollicit
or
tempt
us
to
breach
of
our
duty
to
God
,
the
methods
whereby
faith
overcometh
this
part
of
the
malignant
world
,
are
these
:
1.
It
presents
unto
us
our
duty
that
we
owe
to
God
,
and
which
we
are
bound
indispensibly
to
observe
under
the
great
penalty
of
loss
of
our
happiness
.
2.
It
presents
us
with
the
great
advantage
that
we
have
in
obeying
God
,
above
whatsoever
advantage
we
can
have
in
obeying
or
following
the
sinful
examples
,
counsels
,
or
commands
of
this
world
;
and
the
great
excess
of
our
disadvantage
in
obeying
or
following
the
evil
examples
or
counsels
of
the
world
;
and
this
makes
him
at
a
point
with
these
follicitations
,
peremptory
to
conclude
it
is
better
to
obey
God
than
man
;
and
with
Joseph
,
How
can
I
commit
this
great
wickedness
,
and
sin
against
God
?
3.
It
presents
Almighty
God
strictly
observing
our
carriage
in
relation
to
these
temptations
.
4.
It
presents
us
with
the
displeasure
and
indignation
of
the
same
God
,
in
case
we
desert
him
,
and
sollow
the
sinful
examples
,
or
counsels
of
men
;
and
with
the
great
favour
,
love
,
approbation
,
and
reward
of
Almighty
God
,
if
we
keep
our
fidelity
and
duty
to
him
.
5.
It
presents
us
with
the
noble
example
of
our
Blessed
Saviour
.
6.
It
presents
us
with
the
transcendent
love
of
God
in
Christ
Jesus
,
who
to
redeem
and
rescue
us
from
the
misery
of
our
natural
condition
,
and
from
the
dominion
of
sin
,
and
to
make
us
a
peculiar
people
zealous
of
good
works
,
chose
to
become
a
curse
and
dye
for
us
,
the
greatest
obligation
of
love
and
gratitude
and
duty
imaginable
:
And
then
it
leaves
the
Soul
impartially
to
judge
which
is
the
better
of
the
two
,
and
whether
this
malignant
World
can
propound
any
thing
that
can
be
an
equivalent
motive
to
follow
their
commands
or
examples
,
or
that
can
equal
the
love
of
our
Saviour
,
the
reward
of
eternal
life
,
and
the
favour
of
the
ever-glorious
God
;
and
which
must
be
denied
and
lost
by
a
sinful
compliance
with
evil
counsels
,
commands
,
or
examples
of
an
evil
world
.
It
is
true
,
the
world
can
perchance
reward
my
compliance
herein
with
honour
,
and
applause
,
and
favour
,
and
riches
,
or
they
can
punish
my
neglects
with
reproach
,
and
scorn
,
and
loss
,
and
poverty
,
and
it
may
be
with
death
:
but
what
proportion
do
these
bear
to
the
favour
and
love
of
God
,
and
an
eternal
recompence
of
glory
and
endless
happiness
?
The
terms
therefore
of
my
obedience
to
the
loving
and
gracious
God
(
to
whom
I
owe
my
utmost
duty
and
obedience
,
though
there
were
no
reward
attending
it
)
do
infinitely
out-bid
,
and
out-weight
whatsoever
a
sinful
world
can
either
give
or
inflict
.
And
secondly
,
as
to
the
other
part
or
Scene
of
this
malignant
world
,
Persecutions
,
Reproaches
,
Scorns
,
yea
Death
it self
,
Faith
presents
the
soul
not
only
with
the
foregoing
considerations
and
that
glorious
promise
,
Be
faithful
unto
the
death
,
and
I
will
give
thee
a
crown
of
life
,
but
some
other
considerations
that
are
peculiarly
proper
to
this
condition
:
viz.
1.
That
it
is
that
state
,
that
our
blessed
Saviour
hath
not
only
foretold
,
but
hath
annexed
a
special
promise
of
blessedness
unto
,
Blessed
are
they
that
are
persecuted
for
righteousness
sake
,
(
for
)
theirs
is
the
kingdom
of
heaven
.
2.
That
there
have
gone
before
us
a
noble
Cloud
of
Examples
in
all
Ages
,
yea
the
Captain
of
our
Salvation
was
thus
made
perfect
by
suffering
.
3.
That
though
it
is
troublesom
,
it
is
but
short
,
and
ends
with
death
,
which
will
be
the
passage
into
a
state
of
incorruptible
happiness
:
And
this
was
that
which
made
the
Three
Children
at
a
point
with
the
greatest
Monarch
in
the
world
ready
to
inflict
the
severest
death
upon
them
;
Our
God
whom
we
serve
is
able
to
deliver
us
,
&c.
but
if
not
,
know
O
king
that
we
will
not
worship
thy
graven
image
which
thou
hast
set
up
.
And
therefore
our
Blessed
Lord
redoubles
the
injunction
of
our
fear
toward
him
that
can
destroy
both
body
and
soul
in
hell
,
but
forbids
any
fear
of
such
persecutors
,
who
can
only
destroy
the
body
and
then
can
do
no
more
.
And
certainly
that
man
that
hath
full
assurance
of
favour
and
esteem
with
the
great
God
of
heaven
and
earth
,
of
an
incorruptible
weight
and
crown
of
glory
the
next
moment
after
death
,
must
needs
have
a
low
esteem
of
the
reproaches
and
scorns
and
persecutions
of
men
for
righteoufness
sake
;
and
so
much
the
rather
because
that
very
favour
with
God
,
and
that
very
crown
of
happiness
that
he
expects
,
is
enhanced
by
those
very
scorns
and
those
very
afflictions
.
For
,
Our
light
afflictions
which
are
here
for
a
moment
,
work
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
3.
Concerning
the
third
kind
of
world
,
namely
,
the
Providential
world
,
consisting
in
external
dispensations
of
adversity
or
prosperity
.
And
first
concerning
the
dark
part
of
this
world
,
namely
,
Adversity
,
as
casualties
,
losses
of
wealth
or
friends
,
sicknesses
,
the
common
effects
whereof
are
impatience
,
distrust
,
murmuring
,
and
unquietness
:
Faith
conquers
this
part
of
the
world
,
and
prevents
those
evil
consequences
,
which
either
temptations
from
without
,
or
corruptions
from
within
,
are
apt
to
raise
.
1.
Faith
presents
the
soul
with
this
assurance
,
that
all
external
occurrences
come
from
the
wise
dispensation
or
permission
of
the
most
glorious
God
;
they
come
not
by
chance
.
2.
That
the
glorious
God
may
,
even
upon
the
account
of
his
own
Sovereignty
,
and
pro
imperio
,
inflict
what
he
pleaseth
upon
any
of
his
creatures
in
this
life
.
3.
That
yet
,
whatsoever
he
doth
in
this
kind
,
is
not
only
an
effect
of
his
power
and
sovereignty
,
but
of
his
wisdom
,
yea
and
of
his
goodness
and
bounty
.
No
affliction
can
befall
any
man
but
it
may
be
useful
for
his
instruction
or
prevention
.
4.
That
the
best
of
men
deserve
far
worse
at
the
hands
of
God
than
the
worst
afflictions
that
ever
did
or
ever
can
befall
any
man
in
this
life
.
5.
That
there
have
been
examples
of
greater
affliction
,
that
have
befallen
better
men
in
this
life
:
witness
Job
,
and
that
excellent
pattern
of
all
patience
and
goodness
,
even
as
a
man
,
our
Lord
Christ
Jesus
.
6.
That
these
afflictions
are
sent
for
the
good
even
of
good
men
;
and
it
is
their
fault
and
weakness
,
if
they
have
not
that
effect
.
7.
That
in
the
midst
of
the
severest
afflictions
,
the
favour
of
God
to
the
soul
,
discovering
it self
like
the
Sun
shining
through
a
cloud
,
gives
light
and
comfort
to
the
Soul
.
8.
That
Almighty
God
is
ready
to
support
them
,
that
believe
in
him
,
and
to
bear
them
up
under
all
their
afflictions
,
that
they
shall
not
sink
under
them
.
9.
That
whatsoever
or
how
great
soever
the
afflictions
of
this
life
are
,
if
the
name
be
blasted
with
reproaches
,
the
estate
wasted
and
consumed
by
fire
from
heaven
,
if
friends
are
lost
,
if
hopes
and
expectations
disappointed
,
if
the
body
be
macerated
with
pains
and
diseases
,
yet
Faith
presents
to
the
believer
something
,
that
can
bear
up
the
Soul
under
these
,
and
many
more
pressures
,
namely
,
that
after
a
few
years
or
days
are
spent
,
an
eternal
state
of
unchangeable
and
perfect
happiness
shall
succed
;
that
death
the
worst
of
temporal
evils
will
cure
all
those
maladies
,
and
deliver
up
the
soul
into
a
state
of
endless
comfort
and
blessedness
:
and
therefore
he
bears
all
this
with
patience
,
and
quietness
,
and
contentedness
,
and
cheerfulness
,
and
disappoints
the
world
in
that
expectation
wherein
its
strength
,
in
relation
to
this
condition
,
lyes
,
namely
,
it
conquers
all
impatience
,
murmuring
,
unquietness
of
mind
.
2.
As
to
the
second
part
of
this
Providential
world
,
namely
Prosperity
,
which
in
truth
is
the
more
dangerous
condition
of
the
two
,
without
the
intervention
of
the
divine
grace
,
the
foils
that
the
world
puts
upon
men
by
this
condition
,
are
commonly
pride
,
insolence
,
carnal
security
,
contempt
or
neglect
of
duty
and
religion
,
luxury
,
and
the
like
.
The
method
whereby
Faith
overcometh
this
part
of
the
world
and
those
evil
consequences
that
arise
upon
(
it
)
are
these
:
1.
Faith
gives
a
man
a
true
and
equal
estimate
of
this
condition
,
and
keeps
a
man
from
overvaluing
it
or
himself
for
it
;
lets
him
know
it
is
very
uncertain
,
very
casual
,
very
dangerous
,
and
cannot
out-last
this
life
:
death
will
come
and
sweep
down
all
these
cobwebs
.
2.
Faith
assures
him
that
Almighty
God
observes
his
whole
deportment
in
it
,
that
he
hath
given
him
a
law
of
humility
,
sobriety
,
temperance
,
fidelity
,
and
a
caution
not
to
trust
in
uncertain
riches
;
that
he
must
give
an
account
of
his
stewardship
also
to
the
great
Master
of
the
Family
of
Heaven
and
Earth
,
that
he
will
duly
examine
all
his
Items
,
whether
done
according
to
his
Lord's
commission
and
command
;
and
it
lets
him
know
that
the
more
he
hath
,
the
greater
ought
his
care
to
be
,
because
his
account
will
be
the
greater
.
3.
Faith
lets
him
know
,
that
the
abundance
of
wealth
,
honour
,
power
,
friends
,
applause
,
successes
,
as
they
last
no
longer
than
this
short
transitory
life
,
and
therefore
cannot
make
up
his
happiness
,
no
nor
give
a
man
an
ease
or
rescue
from
a
fit
of
the
Stone
,
or
Colick
;
so
there
is
an
everlasting
state
of
happiness
or
misery
that
must
attend
every
man
after
death
:
And
on
the
one
hand
,
all
the
glory
,
and
splendor
,
and
happiness
,
that
this
inferior
world
can
afford
,
is
nothing
,
in
comparison
of
that
glory
,
that
shall
be
revealed
to
,
and
enjoyed
by
them
,
that
believe
and
obey
.
1.
Nothing
in
respect
of
its
duration
;
if
a
man
should
live
a
thousand
years
,
yet
that
must
have
an
end
,
and
the
very
pre-apprehension
of
an
end
is
enough
to
dash
,
and
blast
,
and
wither
any
happiness
even
while
it
is
enjoyed
;
but
that
happiness
that
succeeds
after
death
is
an
everlasting
happiness
.
2.
Nothing
in
respect
of
its
degree
;
there
is
no
sincere
,
complete
,
perfect
happiness
in
this
world
;
it
is
mingled
with
evils
,
with
fears
,
with
vicissitudes
of
sorrow
and
trouble
;
but
the
happiness
of
the
next
life
is
perfect
,
sincere
,
and
unmixed
with
any
thing
that
may
allay
it
:
And
upon
these
accounts
,
faith
,
which
is
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
;
and
therefore
by
a
kind
of
anticipation
gives
a
presence
to
the
Soul
of
those
future
joys
,
renders
the
best
happiness
this
world
below
can
yield
,
but
languid
and
poor
,
like
the
light
of
a
Candle
in
the
presence
of
the
Sun
.
On
the
other
side
,
the
misery
that
after
death
attends
the
mispent
present
life
,
over-ballanceth
all
the
good
that
this
life
can
yield
,
both
in
its
degree
and
duration
,
and
therefore
,
with
the
pre-apprehension
of
it
,
it
sowres
and
allays
all
the
good
that
is
in
the
greatest
happiness
of
this
life
.
4.
Faith
doth
assute
every
believing
Soul
,
that
,
as
sure
as
he
now
liveth
,
and
enjoyeth
that
worldly
felicity
it
hath
,
so
surely
,
if
he
,
in
belief
and
obedience
to
the
will
of
God
revealed
in
and
through
Christ
,
shall
use
his
stewardship
thereof
soberly
,
faithfully
,
and
obediently
,
he
shall
enjoy
that
everlasting
happiness
that
thus
out-weigheth
the
best
temporal
felicity
:
And
on
the
other
side
,
if
he
shall
use
his
prosperous
condition
vainly
,
proudly
,
insolently
,
unfaithfully
,
intemperately
,
this
short
felicity
,
that
he
hath
here
,
shall
be
attended
with
an
endless
and
excessive
misery
unto
all
eternity
.
And
now
thus
upon
these
accounts
and
methods
faith
overcometh
this
world
of
external
prosperity
.
The
corruption
in
the
heart
,
and
the
temptations
of
the
evil
one
,
and
of
evil
men
,
would
presently
improve
this
condition
to
make
the
man
proud
,
insolent
,
intemperate
,
luxurious
,
secure
,
trusting
in
incertain
riches
,
forgetful
of
God
,
and
of
Religion
:
But
,
by
the
means
before
mentioned
,
faith
conquers
the
world
herein
,
disappoints
the
corruption
of
the
heart
,
the
subtilty
of
the
devil
,
the
temptations
of
evil
men
,
and
brings
the
man
into
a
low
esteem
of
his
own
external
happiness
;
keeps
him
in
a
high
and
just
valuation
of
Heaven
;
keeps
him
temperate
,
sober
,
watchful
,
humble
,
faithful
,
just
;
makes
him
mindful
of
his
account
,
and
studious
,
and
industrious
for
the
attaining
and
securing
of
an
everlasting
state
of
happiness
,
and
that
when
death
shall
render
all
his
wealth
,
and
honour
,
and
applause
,
and
successes
,
and
glory
,
to
be
poor
,
empty
,
insipid
things
,
yet
he
may
have
and
enjoy
a
fixed
,
permanent
,
everlasting
state
of
blessedness
and
glory
with
the
ever-glorious
God
,
the
blessed
Redeemer
,
the
holy
Angels
and
the
Spirits
of
just
men
made
perfect
.
OF
HUMILITY
,
IT
S
OPPOSITE
VICES
,
BENEFITS
,
&
MEANS
to
acquire
It.
Prov.
3.34
.
Jam.
4.6
.
1
Pet.
5.5
.
God
resisteth
the
pround
,
and
giveth
grace
to
the
humble
.
Pride
and
Humility
are
two
opposite
habits
or
dispositions
of
the
mind
:
and
therefore
the
discussion
and
examination
of
the
latter
,
will
of
it self
give
me
a
discovery
of
the
former
;
and
the
discovery
of
the
benefits
and
advantage
of
the
virtue
of
Humility
,
will
give
us
also
an
account
of
the
mischiefs
and
inconveniences
of
Pride
,
that
is
its
opposite
vice
.
In
the
examination
of
the
true
nature
of
Humility
,
we
must
take
notice
that
there
are
two
,
Extremes
,
and
between
these
the
virtue
of
Humility
is
placed
.
The
two
Extremes
are
in
the
excess
,
which
is
Pride
;
and
in
the
defect
,
Baseness
of
mind
.
Pride
ariseth
from
an
over-valuation
of
a
man's
self
,
or
a
want
of
a
due
sense
of
his
dependency
upon
Almighty
God
.
And
,
though
all
pride
be
an
extreme
foolish
distemper
of
the
mind
,
yet
some
kind
of
pride
is
far
more
unreasonable
and
vain
than
other
;
namely
,
that
kind
of
pride
,
that
ariseth
upon
such
objects
,
that
are
less
valuable
in
themselves
,
or
less
his
own
that
grows
proud
of
them
.
It
is
a
foolish
thing
for
a
man
to
be
proud
of
the
Endowments
of
his
Mind
;
as
Wit
,
Memory
,
Judgment
,
Prudence
,
Policy
,
Learning
,
nay
of
a
man's
Goodness
,
Virtue
,
Justice
,
Temperance
,
Integrity
:
for
though
these
be
most
a
man
's
own
,
yet
he
hath
them
by
the
Bounty
and
Goodness
of
that
God
,
to
whom
he
owes
his
being
;
what
hast
thou
which
thou
hast
not
received
?
These
are
matters
indeed
to
stir
up
thy
Gratitude
to
the
Giver
of
them
,
but
not
sufficient
grounds
to
make
thee
proud
.
Again
,
though
the
things
themselves
be
excellent
,
and
more
thine
than
any
other
outward
things
,
yet
thou
art
but
a
temporary
owner
of
them
;
a
violent
Feaver
,
or
a
fit
of
a
Palsie
,
or
Apoplexy
,
may
rob
thee
of
all
these
endowments
,
and
thou
mayst
possibly
over-tune
thy
Wit
,
thy
Parts
,
thy
Learning
;
and
if
thou
escapest
these
concussions
,
yet
if
thou
live
to
old
age
(
a
thing
that
naturally
all
men
desire
)
that
will
abate
,
if
not
wholly
antiquate
,
thy
Wit
,
Learning
,
Parts
;
and
't
is
a
foolish
thing
for
a
man
to
be
proud
of
that
which
he
is
not
sure
to
keep
while
he
lives
,
and
must
lose
at
last
in
a
great
measure
when
he
dyes
,
even
by
reason
of
that
very
pride
which
accompanies
them
here
.
Again
,
that
very
pride
,
which
accompanies
those
excellent
parts
and
habits
,
is
the
very
thing
that
either
spoils
,
or
very
much
debaseth
,
and
disparageth
both
in
the
sight
of
God
and
man
;
it
is
like
the
dead
flies
in
the
confection
,
the
worms
at
the
bottom
of
the
gourd
,
that
taints
and
withers
these
excellencies
,
and
renders
them
either
contemptible
,
or
at
least
much
less
valuable
.
The
more
a
man
values
himself
for
those
things
,
the
less
he
is
valued
by
others
;
and
it
is
a
thousand
to
one
that
this
foolish
vain
humor
of
pride
mingles
some
odd
,
faneiful
,
ridiculous
,
or
unsavoury
ingredients
in
the
actions
or
deportments
of
such
men
though
of
eminent
parts
and
abilities
,
that
they
receive
more
reproach
or
censure
by
their
pride
,
than
they
receive
applause
by
their
parts
;
for
as
God
resists
the
proud
so
doth
mankind
also
,
and
their
very
pride
gives
their
adversaries
advantage
.
And
as
pride
of
parts
and
habits
of
the
mind
,
is
a
foolish
thing
,
so
pride
of
bodily
endowments
is
yet
more
foolish
and
vain
;
because
it
is
raised
upon
a
thing
of
a
baser
allay
than
the
former
;
such
as
are
Beauty
,
Stature
,
Strength
,
Agility
;
for
though
these
are
a
man
's
own
,
yet
they
are
things
that
are
,
not
only
subject
to
more
casualties
than
the
former
,
but
they
are
but
of
an
inferiour
nature
.
Again
,
yet
more
vain
and
foolish
is
that
pride
,
that
is
raised
upon
things
that
are
either
purely
Adventitious
or
Forein
,
or
in
the
meer
power
of
other
men
;
as
pride
of
Wealth
,
of
Honour
,
of
Applause
,
of
succident
Successes
in
actions
,
of
Titles
,
gay
Clothes
,
many
Attendants
,
great
Equipage
,
Precedency
,
and
such
like
accessions
:
And
yet
it
is
admirable
to
observe
the
Vanity
of
the
generality
of
mankind
,
in
this
respect
;
there
is
scarce
a
man
to
be
found
abroad
in
the
world
,
who
hath
not
some
elation
of
mind
,
upon
the
account
of
these
and
the
like
petty
,
vain
,
inconsiderable
advantages
;
in
all
professions
,
as
well
Ecclesiastical
as
Secular
;
in
all
ranks
and
degrees
of
men
,
from
the
Courtier
to
the
Page
and
Foot-boy
;
in
all
ages
,
as
well
old
,
as
young
;
almost
every
person
hath
some
hobby-horse
or
other
wherein
he
prides
himself
.
And
this
humor
of
pride
doth
rarely
contain
it self
within
the
breast
of
that
person
wherein
it
lodgeth
,
(
though
it
went
no
farther
it
is
foolish
enough
)
but
spreads
it self
into
numerous
Branches
;
such
as
are
contempt
and
scorn
of
others
,
contention
and
animosity
against
those
,
that
in
any
degree
cross
them
;
ambition
,
envy
against
any
that
are
above
them
;
vain-glory
and
ostentation
,
hunting
after
applause
;
desire
and
delight
in
flattery
and
adulation
of
them
;
impatience
of
control
,
or
contradiction
,
or
disappointment
of
what
they
affect
;
detraction
from
the
worth
or
value
of
others
.
And
,
besides
the
disturbance
that
it
makes
abroad
,
it
is
an
untollerable
Disease
in
the
Soul
that
is
possessed
therewith
,
renders
his
life
miserable
,
and
puts
him
in
the
power
of
every
man
to
be
his
tormentor
:
If
a
poor
man
,
a
Mordecai
,
deny
but
his
cap
or
his
knee
,
it
makes
Haman
stark
sick
and
half
mad
,
Hest.
5.13
.
all
his
Honour
and
Glory
and
Favour
avail
not
,
so
long
as
Mordecai
sate
in
the
Gate
,
and
did
him
no
reverence
:
any
small
neglect
or
affront
;
any
cross
in
expectation
;
any
little
inconsiderable
disappointment
in
what
he
sets
his
mind
upon
,
disorders
him
even
to
distraction
.
The
other
Extreme
is
Baseness
and
Sordidness
of
Mind
,
which
though
it
carries
the
shadow
of
humility
,
yet
it
is
quite
another
thing
.
And
though
sometimes
,
as
in
pride
,
so
in
this
of
baseness
of
mind
,
the
complexion
and
temperament
may
have
an
influence
,
yet
it
is
most
commonly
upon
another
account
;
namely
,
when
a
man
is
forlornly
given
over
to
the
love
of
Wealth
or
Honour
or
bodliy
Pleasures
or
Lusts
,
this
doth
make
him
prostitute
himself
to
any
base
sordid
means
,
or
compliances
,
to
compass
and
attain
those
ends
;
there
is
nothing
so
base
,
or
unworthy
,
that
such
a
man
will
not
undertake
,
or
do
,
to
the
attainment
of
what
he
thus
designs
;
such
as
are
base
Flattery
of
Men
in
Power
;
ugly
Compliance
with
their
humors
,
though
most
nauseous
,
unsavoury
;
creeping
and
cringing
even
almost
to
Adoration
of
them
;
making
pitiful
Addresses
to
their
meanest
dependents
,
even
as
low
as
Pages
and
Foot-boys
,
performing
the
most
unwarrantable
offices
for
them
;
and
many
times
an
external
disguise
,
a
shape
of
lowliness
and
humility
in
gesture
,
shape
,
habits
and
deportment
,
till
they
can
attain
their
ends
;
like
the
Monk
,
that
was
always
looking
upon
the
earth
,
in
a
shape
of
humility
,
till
he
was
chosen
Abbot
,
and
then
changed
his
figure
,
and
being
questioned
for
his
sudden
change
by
one
of
his
Covent
,
answered
,
in
his
former
posture
he
was
only
looking
for
the
keys
of
the
Abbey
,
but
now
he
had
found
them
,
he
needed
not
the
former
posture
.
And
this
baseness
of
mind
is
many
times
also
the
effect
of
the
Fear
of
Men
,
which
many
times
works
so
much
upon
the
mind
,
that
it
carries
men
to
base
and
unworthy
compliances
.
But
true
Humility
is
a
virtue
and
temper
of
mind
of
another
nature
,
and
arising
from
better
principles
.
It
is
a
lowly
frame
and
habit
of
spirit
arising
from
the
due
sense
of
the
Glorious
Excellency
of
the
Almighty
God
,
and
our
own
frailty
and
infirmity
,
and
our
infinite
dependence
upon
his
Bounty
,
Goodness
,
Mercy
,
whereby
we
are
under
a
constant
,
firm
,
and
sound
conviction
,
that
all
the
good
that
is
in
us
,
or
that
is
enjoyed
,
or
can
be
expected
by
us
,
is
from
the
free
and
undeserved
liberality
of
that
Glorious
God
.
So
that
although
,
possibly
the
helps
of
complexion
,
and
constitution
,
and
education
may
be
contributory
to
the
more
easie
acquest
and
exercise
of
this
virtue
;
yet
it
is
in
it self
the
effect
of
a
mind
truly
,
and
foundly
principled
,
the
Spirit
of
a
sound
mind
.
And
this
humility
of
mind
is
not
barely
in
the
external
habit
or
counterfeited
deportment
:
many
times
a
Cynical
,
intollerable
Pride
is
clothed
with
the
mantle
of
Humility
:
but
principally
it
is
rooted
in
the
very
mind
it self
,
and
for
the
most
part
evidenceth
its
being
by
these
ensuing
particulars
:
1.
A
most
awful
and
sincere
Reverence
0130
0
and
Fear
of
the
Great
and
Glorious
God
,
a
habitual
prostration
of
our
souls
always
before
him
,
as
the
great
and
glorious
Sovereign
of
Heaven
and
Earth
,
in
whose
presence
we
always
are
,
and
to
whom
we
owe
an
infinite
subjection
and
dependence
.
2.
A
most
high
and
constant
Gratitude
and
Thankfulness
of
heart
and
soul
to
him
,
for
all
the
good
we
have
in
us
,
or
that
is
or
can
be
enjoyed
by
us
,
recognizing
him
,
as
the
giver
of
our
Being
,
of
our
Faculties
,
our
abilities
,
and
strength
of
Mind
and
Body
,
our
Wealth
,
our
Honour
,
our
Comforts
,
our
Hope
and
Expectations
;
that
he
is
not
only
the
giver
of
them
,
but
the
Sovereign
Lord
of
them
,
and
as
may
resume
them
when
he
pleaseth
.
3.
And
consequently
upon
this
,
that
we
owe
to
that
great
and
Sovereign
Lord
a
due
Employment
of
all
,
that
he
hath
thus
given
us
,
to
his
Glory
and
Service
;
and
that
we
must
therefore
be
accountable
for
them
,
to
him
who
is
our
great
Lord
or
Proprietor
and
Master
.
4.
A
constant
Vigilancy
and
Attention
of
mind
upon
all
our
thoughts
,
words
and
actions
;
but
especially
,
lest
we
forget
that
habitude
of
mind
that
we
thus
owe
to
Almighty
God
,
and
lest
pride
,
arrogancy
,
vanity
,
or
vain-glory
steal
in
upon
us
;
checking
and
plucking
up
the
first
ebullitions
and
risings
,
the
first
buds
and
motions
thereof
.
5.
Which
is
but
the
consequence
of
the
former
,
a
Sober
Opinion
concerning
our selves
and
all
we
can
do
,
and
say
;
not
thinking
of
our selves
above
what
we
ought
to
think
:
and
,
since
self-love
so
naturally
adheres
to
us
,
to
be
very
jealous
over
our selves
;
especially
in
those
actions
that
are
good
,
or
that
meet
with
some
applause
in
the
world
,
lest
we
either
value
them
too
high
,
or
over-value
our selves
by
reason
of
them
,
or
lest
we
are
short
in
giving
to
Almighty
God
that
Honour
that
is
due
to
him
,
and
to
him
only
,
for
them
.
6.
A
diligent
,
and
impartial
,
and
frequent
Consideration
,
and
Examination
,
and
Animadversion
of
,
and
upon
,
our
defects
and
failings
;
for
these
,
and
these
only
are
truly
and
properly
our
own
.
There
are
a
sort
of
artificial
Pictures
,
that
if
a
man
look
upon
them
one
way
,
they
represent
some
beautiful
comely
person
;
but
if
we
look
upon
them
another
way
,
they
present
some
deformed
mishapen
Monster
:
Our
own
partiality
to
our selves
prompts
us
to
look
upon
the
Picture
of
our
lives
and
actions
,
in
that
position
or
posture
that
renders
nothing
but
beautiful
and
virtuous
;
and
we
have
seldom
the
patience
to
look
upon
it
,
in
that
position
that
may
render
our
Deformities
and
Vices
;
and
thereupon
we
give
our selves
the
denomination
accordingly
of
Good
and
Virtuous
,
and
either
do
not
observe
,
or
do
not
consider
our
own
failings
and
defects
.
If
we
did
as
well
consider
our
sins
which
we
commit
,
as
the
duties
which
we
perform
:
and
if
in
the
consideration
of
our
duties
,
we
did
but
consider
how
much
more
of
duties
we
omit
than
we
perform
;
and
in
the
duties
we
perform
,
if
we
did
consider
how
much
deadness
,
formality
,
hypocrisie
,
vain-glory
,
self-seeking
,
and
other
unhandsom
ingredients
were
mingled
with
them
;
and
should
lay
our
sins
,
our
omissions
,
our
defects
in
one
scale
,
and
that
which
were
really
and
truly
duty
,
and
good
,
and
worthy
in
another
scale
,
the
best
of
mankind
would
soon
find
that
that
which
was
truly
good
,
in
the
whole
course
of
his
life
,
were
a
pitiful
,
slender
scantlet
,
and
would
be
infinitely
out-weighed
by
his
sins
,
omissions
,
and
defects
;
and
the
due
comparison
and
prospect
of
this
,
would
quickly
give
him
a
Lecture
of
Humility
;
the
Good
we
do
would
indeed
make
us
Thankful
,
but
the
good
we
omit
,
the
evil
we
commit
,
and
the
deficiencies
of
our
duties
,
would
make
us
Humble
.
7.
Charitable
Opinions
of
the
persons
of
others
,
as
far
as
possible
may
be
.
It
is
true
that
neither
Religion
,
nor
Charity
commands
,
or
allows
,
any
man
to
say
or
think
that
that
which
is
in
it self
a
sin
,
is
not
so
;
as
that
Drunkenness
and
Whoredom
,
or
Pride
,
or
Vain-glory
are
not
sins
;
the
Law
of
God
,
and
the
Law
of
Nature
tells
us
they
are
sins
:
But
an
Humble
man
,
sensible
of
his
own
sins
and
failings
,
will
not
presently
be
over-censorious
of
persons
,
or
pronounce
them
reprobates
,
or
men
wholly
destitute
of
the
hope
of
salvation
;
but
will
pity
their
failings
and
backslidings
;
but
yet
not
exterminate
them
from
heaven
.
And
herein
there
must
be
duly
considered
the
difference
between
a
private
person
and
a
publick
person
,
whether
Minister
or
Magistrate
;
the
former
,
namely
,
a
private
person
,
humility
must
teach
him
compassion
,
charitableness
,
gentleness
;
but
the
latter
,
being
intrusted
in
a
publick
ministration
or
office
,
doth
alternis
vicibus
agere
,
his
personal
humility
,
as
a
private
person
,
must
teach
him
to
be
charitable
,
but
yet
not
to
be
remiss
or
unfaithful
in
the
exercise
of
his
office
.
The
farther
consideration
of
the
principles
and
companions
of
humility
will
appear
in
the
consideration
of
the
Fruits
,
and
Advantages
,
and
Benefits
of
true
Humility
.
And
these
I
shall
reduce
to
these
three
Relations
;
I.
in
relation
to
Almighty
God
;
3.
in
relation
to
the
humble
person
himself
,
3.
in
relation
to
others
.
It
is
true
that
all
Virtues
,
if
they
be
true
and
real
,
have
a
connexion
one
with
another
;
they
are
never
single
;
for
the
same
principle
that
begetteth
one
,
begetteth
all
the
rest
,
and
habituates
,
and
influenceth
the
soul
in
all
its
motions
;
but
especially
this
Virtue
of
Humility
,
when
it
(
is
)
genuine
and
true
,
is
ever
accompanied
with
all
those
excellent
Habits
and
Graces
,
that
perfect
the
soul
;
as
the
Fear
and
Love
of
God
;
Obedience
to
him
;
Dependence
on
him
;
Benificence
and
Charity
to
mankind
,
and
the
like
.
But
yet
in
pursuit
of
the
fruits
and
advantages
of
Humility
,
I
shall
apply
my self
to
such
as
do
most
naturally
,
and
with
a
kind
of
special
reason
and
appropriation
,
belong
to
,
or
flow
from
,
this
virtue
as
such
,
and
as
do
belong
to
its
nature
in
a
kind
of
abstract
consideration
.
First
therefore
,
in
relation
to
Almighty
God
,
the
Humble
Man
hath
in
a
special
manner
these
two
great
Advantages
:
1.
He
receives
Grace
or
Favour
or
Honour
from
God
;
2.
He
receives
Direction
,
Guidance
and
Counsel
from
God
:
Both
which
are
singularly
promised
,
and
,
by
a
kind
of
suitableness
and
congruity
,
conferred
by
Almighty
God
upon
his
humble
soul
.
First
,
Favour
,
Honour
,
and
Grace
from
God
is
a
special
portion
of
the
Humble
Man
.
The
Wise
man
tells
us
here
,
He
gives
Grace
to
the
Humble
.
And
although
Grace
is
a
comprehensive
word
,
and
includes
in
it self
,
not
only
Favour
and
Acceptance
with
God
,
but
also
those
other
accessions
of
the
gifts
of
his
Bounty
and
Goodness
,
which
come
from
this
Great
Giver
of
every
perfect
gift
;
as
Wisdom
,
Peace
,
Righteousness
,
Purity
of
heart
,
and
the
like
,
which
are
all
also
the
portion
of
a
truly
humble
man
;
yet
I
think
the
former
is
that
which
is
specially
intended
here
;
namely
Favour
,
Honour
,
and
Acceptance
with
God
,
so
often
expressed
in
the
Old
and
New
Testament
,
by
the
phrase
of
finding
Grace
in
the
sight
of
God
:
Gen.
19.
18.
Behold
now
I
have
found
grace
in
thy
sight
.
Luk.
14.
9
,
10
,
11.
He
that
bid
thee
shall
say
unto
thee
,
Friend
,
come
thou
up
hither
,
then
thou
shalt
have
worship
or
grace
in
the
presence
of
them
that
sit
at
meat
with
thee
;
for
he
that
exalteth
himself
shall
be
abased
,
and
be
that
abaseth
himself
shall
be
exalted
.
So
that
by
Grace
is
intended
principally
Favour
,
Acceptance
,
Honour
and
Esteem
with
the
Great
and
Glorious
God
of
Heaven
and
Earth
:
And
certainly
were
there
no
other
reward
of
Humility
,
than
Acceptance
and
Favour
with
the
Great
Sovereign
of
the
World
,
it
were
reward
enough
.
We
see
daily
what
pains
,
and
charge
,
and
expence
,
and
servitude
men
undergo
,
to
attain
the
favour
of
a
Prince
or
great
man
,
though
he
be
but
a
poor
mortal
worm
;
and
how
men
please
themselves
,
when
they
have
attained
some
little
unprofitable
respect
from
a
great
man
:
But
what
is
that
in
comparison
of
being
in
Grace
and
Favour
with
the
King
of
kings
,
the
Lord
of
Heaven
?
Especially
,
when
we
consider
that
the
Favour
or
Acceptance
of
the
Glorious
God
is
not
a
bare
unprofitable
Esteem
or
Grace
,
such
as
many
times
the
great
Favourites
of
Princes
obtain
from
them
:
But
the
favour
and
acceptance
of
God
is
always
accompanied
with
Bounty
and
Benificence
;
As
he
is
the
Sovereign
Ocean
of
all
good
,
so
we
may
be
sure
,
he
will
be
communicative
and
liberal
of
it
,
to
such
as
he
favours
.
He
,
whose
benignity
is
hourly
extended
to
the
meanest
of
his
Creatures
,
nay
to
the
very
worst
of
men
,
cannot
be
parsimonious
or
strait-handed
to
those
whom
he
accepts
,
and
esteems
,
and
honours
.
So
that
the
humble
man
finds
Grace
in
the
sight
of
the
Glorious
God
,
and
,
as
an
Effect
of
that
grace
,
the
bountiful
communication
of
all
necessaries
,
good
,
from
the
Munificence
,
Bounty
and
Liberality
of
him
,
that
thus
favours
him
:
and
this
is
reward
enough
for
the
most
profound
Humility
.
The
Reason
why
Almighty
God
accepts
thus
an
Humble
person
,
is
the
very
same
that
makes
him
resist
the
Proud
,
which
is
this
;
The
Great
God
made
all
things
in
the
world
for
two
Ends
:
viz.
1.
Thereby
to
communicate
his
own
diffusive
Goodness
and
Benificence
,
and
principally
for
the
Glory
of
his
own
Greatness
,
Wisdom
,
Power
,
and
Majesty
;
and
although
he
receives
no
addition
of
Happiness
by
the
return
of
Glory
from
his
Creatures
,
yet
it
is
a
thing
he
values
:
his
Glory
he
will
not
give
to
another
;
and
it
is
unbecoming
the
Excellency
of
his
Majesty
to
be
disappointed
in
his
End
.
Glory
is
out
of
its
place
,
when
it
is
not
returned
to
the
God
of
Glory
,
or
in
order
to
him
.
It
is
the
natural
,
as
well
as
the
reasonable
,
Tribute
of
all
his
Creatures
,
and
a
kind
of
proper
Refiection
of
the
Bounty
and
Splendor
of
all
his
works
unto
the
God
that
made
them
.
Now
the
Proud
man
usurps
that
Glory
which
is
due
to
his
Maker
,
and
takes
it
to
himself
;
intercepts
that
due
and
natural
return
and
reflection
due
unto
the
Creator
of
all
things
,
takes
that
tribute
that
is
due
to
God
,
and
applies
it
to
himself
;
puts
glory
out
of
its
place
and
natural
course
,
which
it
should
hold
towards
the
glorious
God
,
as
the
Rivers
do
to
the
Sea
:
And
this
usurpation
,
as
it
is
a
kind
of
rebellion
against
God
,
so
it
inverts
and
disorders
the
true
and
just
natural
course
of
things
;
and
therefore
as
the
proud
man
herein
walks
contrary
to
God
,
so
God
walks
contrary
to
him
:
They
that
honour
me
,
I
will
honour
;
they
that
despise
me
shall
be
lightly
esteemed
:
1
Sam.
2.30
.
And
as
this
is
a
most
reasonable
act
of
Divine
Justice
,
so
they
seem
two
things
,
that
even
upon
an
account
of
natural
congruity
must
needs
make
the
condition
of
a
Proud
man
uneasie
and
unhappy
,
in
relation
to
Almighty
God
:
1.
Every
thing
is
beautiful
,
and
useful
,
and
convenient
in
its
proper
place
;
but
when
it
is
out
of
its
place
,
it
becomes
troublesom
and
disorderly
,
like
a
Bone
out
of
joynt
,
it
causeth
discomposure
.
When
therefore
the
Proud
man
arrogates
to
himself
Glory
,
and
intercepts
its
free
return
to
the
God
of
Glory
,
to
whom
it
belongs
,
Glory
is
out
of
its
place
,
and
disorders
,
and
discomposeth
the
usurper
of
it
,
so
that
he
grows
sick
of
it
,
sometimes
to
madness
,
but
always
to
distemper
and
discomposure
.
2.
The
Proud
man
is
so
full
of
himself
,
and
of
the
Honour
,
and
Glory
,
which
he
usurps
and
attracts
to
himself
,
that
he
is
uncapable
of
an
accession
of
Grace
or
Favour
from
God
:
for
he
thinks
he
hath
enough
of
his
own
,
and
this
obstructs
the
accesses
and
irradiation
of
the
Divine
Favour
,
Grace
,
and
Benediction
.
Intus
existens
prohibet
alienum
.
It
is
the
empty
Soul
,
empty
I
mean
of
Pride
,
Self-conceit
,
and
Vain-glory
,
that
is
capable
of
satisfaction
with
the
Divine
Goodness
.
But
on
the
contrary
,
the
Humble
man
hath
these
two
opposite
advantages
:
1.
He
carries
Glory
and
Honour
to
him
,
to
whom
it
belongs
,
to
its
proper
center
and
countrey
,
namely
,
to
the
Everlasting
God
,
and
that
Ocean
of
Goodness
and
Perfection
that
resides
in
him
;
and
this
gives
the
man
ease
,
and
quietness
,
and
composure
of
mind
;
for
he
doth
not
intercept
the
Tribute
that
is
due
to
his
Maker
,
but
payes
it
over
to
the
right
owner
.
If
he
doth
any
good
,
noble
,
or
becoming
action
,
he
checks
the
first
motion
of
pride
and
ostentation
in
himself
,
and
receives
not
the
applause
of
others
,
but
directs
all
the
Praise
and
Glory
of
it
,
to
that
God
,
that
hath
done
it
by
him
,
or
in
him
,
or
for
him
:
Not
unto
us
,
but
unto
thy
name
give
the
Glory
:
And
this
gives
him
singular
quietness
,
serenity
,
and
evenness
of
mind
,
because
he
is
not
surcharged
with
that
which
belongs
not
to
him
,
nor
under
those
tortures
and
boylings
of
mind
,
which
this
Tribute
due
to
his
Maker
raiseth
,
when
usurped
by
a
man
to
whom
it
belongs
not
.
Again
,
2.
By
this
Humility
and
Lowliness
of
mind
the
soul
is
empty
,
not
of
what
it
should
have
,
but
of
what
it
should
not
have
;
and
by
that
means
becomes
receptive
and
capable
of
blessing
from
the
God
of
Heaven
,
who
filleth
the
hungry
with
good
things
,
but
sends
the
rich
empty
away
.
And
this
seems
to
hold
congruity
to
the
very
nature
of
every
Intellectual
agent
,
that
acts
with
an
Understanding
and
Will
:
We
find
,
even
in
the
regulated
motions
of
our
own
nature
,
a
secret
aversness
to
gratifie
a
proud
and
haughty
man
;
for
he
either
scorns
or
rejects
a
kindness
,
as
beneath
him
;
or
arrogates
and
owns
it
as
his
due
,
and
not
a
bounty
:
But
a
person
truly
humble
is
sensible
of
a
benefit
,
thankful
for
it
,
gets
within
us
,
invites
benificence
.
And
surely
,
though
the
blessed
God
be
not
at
all
under
the
impotency
of
humane
passions
,
yet
he
is
a
God
of
infinite
Wisdom
,
and
placeth
his
best
benefits
,
where
they
will
be
best
received
and
used
.
2.
It
seems
to
hold
congruity
and
proportion
with
the
very
course
and
nature
of
things
natural
:
The
Divine
Benignity
is
much
more
diffusive
than
the
Light
,
the
Air
,
the
most
communicate
Element
,
and
filleth
every
thing
according
to
its
measure
and
capacity
of
reception
;
is
that
which
communicateth
it self
to
Vegetables
in
life
and
vegetation
,
but
not
in
sense
,
because
not
receptive
of
it
;
to
Animals
,
in
life
and
sense
,
but
not
in
reason
or
understanding
,
because
not
receptive
of
it
;
to
Man
in
life
,
sense
and
understanding
that
is
common
to
the
whole
species
;
and
if
they
have
but
room
in
them
for
it
,
and
do
not
wilfully
throw
it
from
them
,
in
grace
also
and
favour
and
acceptation
,
in
the
bettering
and
improving
of
their
Soul
,
in
the
influences
of
his
love
,
direction
and
guidance
:
And
such
a
vessel
is
the
humble
Soul
,
empty
of
Pride
,
Self-attribution
,
Vain-glory
;
one
that
is
glad
of
such
guests
,
as
the
Grace
and
Favour
and
Acceptance
of
God
;
hath
room
for
them
in
his
heart
,
and
so
becomes
a
fit
Tabernacle
for
the
Influences
of
that
God
,
that
revives
the
spirit
of
the
humble
.
Isa.
57.15
.
And
here
by
the
Benignity
and
Favour
of
God
I
do
not
mean
heaping
of
Temporal
Honours
or
Wealth
upon
men
;
these
are
but
small
inconsiderable
things
;
such
as
are
common
to
proud
,
and
many
times
denied
to
the
humble
:
But
they
have
a
better
exchange
,
namely
,
Peace
with
God
,
inward
testimonies
of
his
Favours
,
secret
indications
of
his
Love
,
directions
and
instructions
by
the
secret
whispers
and
informations
of
his
Spirit
,
quietness
and
tranquility
of
mind
,
and
pledges
of
Immortality
and
Happiness
,
those
.
—
Animi
bona
,
sanctosque
recessus
Mentis
,
&
incoctum
generoso
pectus
honesto
.
And
these
are
things
of
a
far
greater
value
than
external
Weath
and
Honour
;
and
as
far
before
them
,
as
the
Mind
and
Soul
it self
is
.
But
of
this
more
in
the
next
.
2.
The
second
great
advantage
of
the
humble
soul
is
,
that
he
shall
be
sure
of
Direction
and
Guidance
and
Counsel
from
the
best
of
Counsellors
,
the
glorious
God
of
Wisdom
;
Psal.
25.9
.
The
meek
will
he
guide
in
judgment
;
the
meek
will
he
teach
his
way
.
Meekness
and
Humility
are
but
the
same
thing
under
different
names
.
And
this
guidance
and
direction
of
Almighty
God
is
of
two
kinds
,
relating
to
a
double
end
:
1.
Guidance
and
direction
in
relation
to
his
Everlasting
End
,
the
Salvation
and
Happiness
of
the
Soul
;
namely
,
what
he
is
to
Believe
,
and
Know
,
and
Do
,
in
order
to
that
greatest
and
important
End
.
And
therefore
it
is
observable
that
although
the
Mystery
of
the
Gospel
of
Christ
Jesus
,
the
common
Instrument
of
the
Salvation
of
mankind
,
is
the
most
wise
and
profound
Design
and
Mystery
,
and
of
the
greatest
importance
that
ever
the
world
was
acquainted
with
;
yet
the
most
Wise
and
most
Glorious
God
did
vail
and
dress
that
great
and
glorious
Mystery
quite
contrary
to
the
Wisdom
and
Grandeur
of
the
World
;
insomuch
that
to
the
most
knowing
people
of
the
world
,
and
that
were
full
of
their
own
Knowledge
,
the
Jews
,
it
became
a
stumbling-block
;
and
to
the
Greeks
,
the
most
learned
and
wise
people
in
the
world
,
and
that
were
full
of
the
sense
of
their
own
Wisdom
and
Learning
,
it
was
accounted
foolishness
;
1
Cor.
1.
After
that
by
wisdom
the
world
knew
not
God
,
it
pleased
him
by
the
follishness
of
preaching
,
namely
,
of
the
things
preached
,
Christ
Crucified
,
to
save
them
that
believe
:
And
accordingly
in
the
Primitive
Times
it
succeeded
accordingly
,
the
Wise
Rabbies
of
the
Jews
and
the
Learned
Philosophers
of
the
Gentiles
,
for
the
most
part
,
derided
or
rejected
it
:
Not
many
Wise
,
not
many
Mighty
entertained
it
;
for
the
Wisdom
of
God
ordered
the
Wisdom
and
Mystery
of
the
Gospel
quite
counter
to
that
wisdom
that
was
in
vogue
in
the
World
:
And
we
now
see
the
reason
why
it
was
fitly
and
wisely
so
designed
,
for
it
was
designed
to
thwart
and
cross
and
confound
that
corrupt
Wisdom
of
the
world
,
which
had
before
corrupted
the
world
by
Wisdom
and
knew
not
God
.
But
on
the
contrary
,
the
Meek
and
Humble
and
Lowly
minds
,
and
such
were
some
learned
,
as
well
as
unlearned
,
these
received
the
Gospel
:
The
Poor
receive
the
Gospel
;
the
poor
in
spirit
,
lowly
,
meek
:
He
that
receiveth
not
the
kingdom
of
God
as
a
little
child
,
shall
in
no
wise
enter
into
it
.
It
was
fitted
,
and
ordered
,
and
modeled
in
such
a
dress
,
and
such
a
method
,
that
it
was
suitable
to
the
reception
of
such
Souls
,
and
none
but
such
were
receptive
of
it
.
Again
,
humility
disposeth
the
Glorious
God
to
give
,
and
the
humble
mind
to
receive
direction
and
guidance
in
all
the
walk
and
concern
of
this
life
.
A
proud
heart
ordinarily
disdaineth
and
undervalueth
all
other
wisdom
but
his
own
,
and
all
other
counsel
but
such
as
suits
with
his
own
Wisdom
:
And
therefore
the
most
Glorious
God
most
commonly
crosseth
and
disappointeth
him
,
or
leaves
him
to
the
headiness
and
misery
of
his
own
counsels
,
and
to
eat
the
bitter
fruit
of
his
own
rashness
and
folly
.
For
,
whatever
the
blind
men
of
the
world
think
,
the
actions
of
men
and
their
successes
are
under
the
regiment
of
the
Divine
Will
and
Providence
;
and
it
is
no
wonder
if
he
,
that
invisibly
governs
the
Events
of
the
world
,
take
the
wise
in
their
own
craftiness
,
and
mingles
giddiness
and
disappointment
in
their
counfels
,
and
breaks
the
head
of
all
their
contrivances
;
for
he
hath
a
thousand
ways
with
ease
and
facility
to
do
it
.
We
may
every
day
see
what
small
intervention
quite
shatters
,
and
disorders
,
and
overturns
the
most
politick
,
subtil
,
secret
,
and
well
laid
designs
in
the
world
:
so
that
in
one
moment
a
pitiful
small
unexpected
occurrence
wholly
breaks
in
pieces
a
design
of
men
laid
together
with
long
deliberation
and
forecast
;
with
huge
prospect
and
precaution
of
difficulties
;
with
great
reserves
and
preparations
against
all
imaginable
obstacles
;
with
all
the
advantages
of
secresie
,
power
,
combination
of
parties
,
connexion
and
contignation
of
subsidiary
ayds
;
and
yet
one
poor
unthought
of
accident
cracks
in
sunder
,
and
breaks
all
to
shivers
the
whole
elaborate
Machina
;
so
that
in
a
moment
the
shivers
thereof
lye
all
broken
and
disjoynted
like
a
potshered
dasht
against
a
wall
;
or
the
whole
contrivance
disappears
like
the
fabulous
enchanted
Castles
.
But
on
the
other
side
,
an
humble
man
leans
not
to
his
own
understanding
;
he
is
sensible
of
the
deficiency
of
his
own
power
and
wisdom
,
and
trusts
not
in
it
;
he
is
also
sensible
of
the
all-sufficient
Power
and
Wisdom
and
Goodness
of
Almighty
God
,
and
commits
himself
to
him
for
Counsel
,
Guidance
,
Direction
,
and
Strength
.
It
is
natural
for
any
man
or
thing
,
that
is
sensible
of
his
own
deficiency
,
to
seek
out
after
that
which
may
be
a
support
and
strength
to
him
;
and
as
Almighty
God
is
essentially
Good
and
Perfect
,
so
he
is
(
if
I
may
use
the
expression
)
most
Naturally
Communicative
of
it
,
to
any
that
seeks
unto
him
for
it
in
humility
and
sincerity
:
The
Air
doth
not
more
naturally
yield
to
our
attraction
in
respiration
,
Antonin
.
1.8
se.
45.
Hand
minw
vis
Intellectrix
ubique
circumfusa
est
,
&
omni
qui
trahere
potest
se
ingerit
,
quam
communis
hic
aer
,
omni
spirare
volenii
.
or
to
insinuate
in
self
into
those
species
that
are
receptive
of
it
,
than
the
Divine
Assistance
,
Guidance
,
and
Benisicence
doth
to
the
Desires
and
Exigences
and
Wants
of
an
humble
Soul
,
sensible
of
its
own
emptiness
and
deficiency
,
and
imploring
the
Direction
,
Guidance
and
Blessing
of
the
most
Wise
and
Bountiful
God
.
I
can
call
my
own
Experience
to
witness
,
that
even
in
the
External
actions
,
occurrences
,
and
incidences
of
my
whole
Life
,
I
was
never
disappointed
of
the
best
Guidance
and
Direction
,
when
in
Humility
and
sense
of
my
own
deficiency
,
and
diffidence
of
my
own
ability
to
direct
my self
,
or
to
grapple
with
the
difficulties
of
my
Life
,
I
have
with
humility
and
sincerity
implored
the
secret
Direction
and
Guidance
of
the
Divine
Wisdom
and
Providence
:
And
I
dare
therein
appeal
to
the
vigilant
and
strict
observation
of
any
man's
Experience
,
whether
he
hath
not
found
the
same
Experience
in
relation
to
himself
,
and
his
own
actions
and
successes
,
and
whether
those
counsels
and
purposes
which
have
been
taken
up
after
an
humble
invocation
of
the
Divine
Direction
have
not
always
been
most
succesful
in
the
end
.
2.
And
as
this
Humility
is
of
admirable
use
,
in
relation
to
the
Glorious
God
and
the
Effluxes
of
his
Blessing
and
Direction
;
so
it
is
of
singular
advantage
,
in
relation
to
the
Humble
man
himself
,
as
may
appear
in
these
ensuing
Considerations
.
1.
Humility
keeps
the
Soul
in
great
Evenness
and
Tranquility
:
the
truth
is
,
that
the
storms
and
tempests
and
disorders
of
the
Soul
do
not
so
much
(
if
at
all
)
arise
from
the
things
without
us
,
as
from
the
passions
and
distempers
of
the
Soul
it self
,
especially
that
of
Pride
and
Haughtiness
,
which
as
the
Wise
man
says
,
is
the
mother
of
Contention
,
and
that
within
the
very
Soul
it self
,
as
without
it
is
that
which
blows
up
the
passions
of
Anger
,
and
Revenge
,
and
Envy
,
and
Hatred
,
and
Impatience
,
and
Ambition
,
and
Vain-glory
;
and
from
hence
it
is
that
the
passions
do
rage
,
and
swell
,
and
roll
one
upon
another
,
like
the
Sea
troubled
with
a
storm
.
What
is
it
,
that
upon
any
disgrace
,
or
disrepute
,
or
affront
put
upon
a
man
,
makes
him
vex
himself
,
even
to
death
,
that
he
hath
not
leisure
scarce
for
one
quiet
or
composed
thought
?
What
is
it
that
makes
him
jealous
of
another
man's
advancement
;
that
makes
him
hate
and
envy
another
that
hath
attained
greater
dignity
than
himself
;
that
makes
his
thoughts
and
endeavours
restless
,
till
he
get
to
be
greater
or
richer
than
others
;
and
yet
when
he
hath
attained
not
resting
in
it
,
but
still
aspiring
higher
;
that
fills
him
with
fears
,
and
torturing
cares
,
lest
he
should
either
miss
what
he
aims
at
,
or
lose
what
he
hath
attained
;
that
fills
him
with
revenge
against
all
that
oppose
him
,
or
stand
in
his
way
,
with
impatience
under
any
cross
or
disappointment
,
many
times
almost
to
the
extremity
of
madness
and
frenzy
;
that
makes
him
unquiet
and
discontented
with
his
present
condition
,
and
raiseth
a
thousand
such
disorders
and
discomposures
in
the
minds
of
men
?
All
these
are
most
plainly
resolvable
into
this
cursed
distemper
of
Pride
and
Haughtiness
of
mind
,
as
might
most
evidently
be
made
out
to
any
that
will
but
trace
back
these
disorders
unto
their
root
and
original
;
and
certainly
therefore
the
state
of
such
a
man's
mind
must
needs
be
marvelous
disorderly
and
unhappy
.
But
Humility
cures
this
disease
,
this
Feaver
of
the
mind
;
keeps
the
passions
cool
,
and
calm
,
and
quiet
,
and
low
,
and
keeps
under
hourly
discipline
,
throws
cold
water
upon
them
.
Have
I
received
an
affront
,
a
disgrace
with
great
men
,
contempt
from
my
equal
or
inferiour
,
reproach
and
scandal
,
disappointment
in
my
expectation
of
some
external
advantage
?
Am
I
like
to
be
turned
out
of
office
,
to
be
made
poor
,
or
the
like
?
I
have
two
Considerations
,
that
keep
me
still
in
an
equal
temper
,
and
that
silence
all
those
passions
,
which
presently
in
a
proud
man
would
be
all
on
fire
,
and
in
a
hurly-burly
:
1.
I
know
that
those
things
come
not
without
the
Divine
commission
,
or
at
least
permission
;
and
shall
I
not
quietly
submit
to
that
will
of
my
great
Sovereign
Lord
,
to
whom
I
owe
myself
,
and
whose
will
I
pray
daily
may
be
done
?
It
was
an
adorable
instance
of
this
humility
in
David
,
when
,
to
add
to
his
present
sad
condition
,
Shimei
cursed
him
so
bitterly
,
and
although
he
had
power
and
opportuleft
him
to
revenge
it
,
yet
he
forbad
it
,
for
it
may
be
the
Lord
hath
bid
Shimei
curse
.
And
again
,
2.
What
am
I
,
that
I
must
not
be
crossed
,
or
reproached
,
or
contemned
,
or
disappointed
?
Alas
,
a
poor
weak
sinful
man
,
I
cannot
be
made
lower
in
the
esteem
of
the
world
,
than
I
am
in
my
own
.
If
the
world
reproach
,
spoil
me
of
what
I
have
;
if
I
am
poor
,
or
scorned
,
it
is
but
what
I
deserve
,
and
less
than
I
deserve
for
my
sins
at
the
hand
of
God
:
Though
perchance
I
am
slandered
,
or
falsly
accused
by
them
,
yet
I
know
ill
enough
of
my self
to
make
me
bear
patiently
even
a
false
accusation
;
and
they
cannot
make
me
more
low
,
and
vile
,
in
the
esteem
of
others
,
than
I
am
in
my
own
.
And
thus
Humility
breaks
and
quenches
the
passions
,
and
keeps
the
mind
serene
and
undisturbed
under
all
external
occurrencies
.
But
to
descend
to
particulars
more
distinctly
.
2.
Humility
gives
Contentation
in
any
condition
or
station
.
And
the
reason
is
,
because
an
humble
mind
is
never
above
that
station
or
condition
of
life
that
the
Divine
Providence
orders
,
but
rather
under
or
below
it
,
or
at
the
most
holds
pace
with
it
.
When
the
mind
runs
beyond
the
condition
of
a
man
,
it
is
like
a
spend-thrift
,
that
lives
beyond
his
Estate
,
and
therefore
becomes
necessarily
poor
,
and
never
enjoys
what
it
hath
,
because
it
busies
it self
evermore
in
anxious
pursuit
of
what
it
hath
not
:
And
that
mind
,
that
in
relation
to
the
things
of
the
world
,
runs
beyond
its
station
,
can
never
be
contented
nor
quiet
;
and
though
he
attain
this
year
,
what
he
anxiously
pursued
the
last
year
,
yet
still
his
mind
will
be
running
farther
,
and
still
keep
before
his
acquests
,
as
the
fore-wheel
of
the
Coach
will
still
run
before
the
hinder-wheel
:
But
an
humble
man
is
ever
contented
,
with
what
the
Divine
Providence
and
Honest
Industry
allotts
him
,
and
enjoys
it
comfortably
and
thankfully
,
and
can
sit
down
with
a
narrow
fortune
with
this
contenting
contemplation
,
That
which
I
have
is
given
by
the
Bountiful
God
,
of
liberality
,
not
of
debt
;
if
I
had
less
,
it
were
more
than
I
could
deserve
;
for
I
can
with
Jacob
say
,
out
of
the
sense
of
my
own
unworthiness
,
I
am
less
than
the
least
of
all
thy
mercies
,
blessed
therefore
be
his
name
.
3.
Humility
gives
always
Patience
under
all
Adversity
of
what
kind
soever
it
be
;
and
this
is
always
an
effect
and
companion
of
true
humility
upon
these
ensuing
Considerations
:
1.
The
greatest
cause
of
Impatience
is
not
so
much
,
from
the
pressure
and
force
of
any
external
cross
or
calamity
,
as
from
the
great
disturbance
and
reluctance
of
the
mind
of
him
that
suffers
it
;
and
this
it
is
that
raiseth
up
the
waves
and
billows
within
:
the
cross
or
calamity
it
may
be
is
rough
and
beyond
the
power
of
him
that
suffers
it
to
extricate
or
control
:
And
on
the
other
side
,
when
it
meets
with
a
mind
as
tumultuous
and
contumacious
as
the
calamity
or
cross
,
it
raiseth
a
storm
,
as
when
the
wind
and
tide
are
contrary
,
or
like
that
state
of
Paul's
voyage
in
the
Adriatick
Sea
,
where
two
Seas
met
,
Act.
27.
which
oftentimes
endangers
the
vessel
.
He
that
violently
and
impetuously
contends
against
a
calamity
,
is
like
one
bound
with
a
strong
yoak
or
bond
,
his
strugling
,
like
a
wild
Bull
in
a
net
,
galls
him
more
than
the
yoak
it self
otherwise
would
do
;
and
a
proud
and
haughty
spirit
,
commonly
miscalled
courage
,
contributes
more
to
his
own
uneasiness
than
his
cross
doth
:
But
an
humble
,
lowly
mind
is
naturally
more
able
to
bear
his
cross
with
more
patience
,
because
it
is
evident
that
the
softness
,
humility
,
and
quietness
,
and
calmness
of
his
mind
breaks
the
force
of
the
calamity
,
and
renders
it
more
easie
by
submission
to
it
.
2.
Again
,
every
true
humble
man
looks
upon
the
worst
condition
that
he
is
under
,
to
be
less
than
he
deserves
.
As
long
as
a
man
lives
in
the
world
,
there
is
no
condition
so
troublesom
,
and
painful
,
and
uneasie
,
but
it
may
be
worse
;
and
an
humble
man
always
thinks
that
that
condition
or
circumstance
of
his
life
,
which
may
be
worse
,
is
not
the
worst
that
he
deserves
.
It
may
be
I
am
poor
,
but
yet
I
am
well
esteemed
,
I
deserve
both
poverty
and
disesteem
;
it
may
be
I
am
poor
,
and
under
a
cloud
also
of
ignominy
and
reproach
,
yet
I
have
my
health
of
body
,
and
composedness
and
steadiness
of
mind
,
and
this
is
more
than
I
deserve
:
It
may
be
I
am
,
with
Job
,
under
a
confluence
and
complication
of
calamities
,
loss
of
Estate
,
of
Children
and
Relations
,
censured
by
my
very
friends
as
an
hypocrite
and
one
under
the
displeasure
of
Almighty
God
,
my
body
macerated
with
diseases
,
yet
I
have
life
,
and
where
there
is
life
there
is
hope
;
Wherefore
doth
the
living
man
complain
,
a
man
for
the
punishment
of
his
sins
?
Lam.
3.39
.
the
living
man
hath
no
cause
to
complain
,
because
although
he
suffer
the
loss
of
all
other
things
,
yet
his
life
is
spared
and
given
him
for
a
prey
.
The
humble
man
is
patient
therefore
under
his
sufferings
of
any
kind
,
because
he
carries
with
him
the
due
sense
of
his
own
unworthiness
and
demerit
,
and
upon
a
judicious
account
looks
upon
his
meanest
,
lowest
,
worst
condition
,
as
better
than
he
deserves
at
the
hand
of
God
.
3.
The
humble
man
is
patient
under
all
conditions
,
because
he
always
bears
a
mind
entirely
subject
and
submitting
to
the
will
of
the
great
Sovereign
Lord
of
Heaven
and
Earth
,
and
whom
he
knows
to
be
the
Sovereign
Lord
of
all
his
Creatures
;
to
be
the
great
dispenser
or
permitter
and
rector
of
all
the
events
in
the
world
;
to
be
the
most
Wise
,
Just
and
Gracious
God
;
and
therefore
he
doth
not
only
submit
to
his
will
,
as
an
act
of
Necessity
which
we
cannot
control
,
or
as
an
act
of
Duty
in
obedience
to
his
Sovereign
,
but
as
an
act
of
Choice
,
of
Prudence
,
and
because
the
will
of
his
Maker
is
wiser
than
his
own
,
and
more
eligible
than
his
own
;
and
therefore
he
makes
the
will
of
his
Maker
his
own
choice
,
and
upon
the
account
of
true
judgment
concludes
that
whatsoever
the
most
Powerful
and
Irresistible
,
the
most
Wise
and
Prudent
,
the
most
Just
and
Merciful
Will
of
God
appoints
for
him
,
is
not
only
fit
for
him
to
submit
unto
,
but
also
to
choose
,
and
as
well
cheerfully
and
thankfully
,
as
patiently
and
quietly
to
follow
and
elect
:
And
therefore
since
he
well
knows
that
all
the
successes
of
his
life
are
under
the
regiment
,
government
and
providence
of
the
most
Glorious
,
Sovereign
,
Wise
and
Merciful
God
,
even
those
that
seem
in
themselves
most
troublesom
,
uneasie
,
and
grievous
,
he
patiently
and
cheerfully
comports
with
the
Divine
Will
in
the
tolleration
of
them
,
and
waits
upon
his
All-sufficiency
and
Goodness
in
his
due
time
,
either
to
remove
them
,
or
to
support
him
under
them
.
4.
Humility
gives
great
Moderation
and
Sobriety
and
Vigilance
in
the
fullest
enjoyments
of
Temporal
Felicity
of
any
kind
whatsoever
.
There
is
a
strange
Witchcraft
in
Prosperity
to
rob
a
man
of
Innocence
:
How
many
in
the
world
have
I
in
my
time
seen
,
that
under
the
greatest
pressures
of
crosses
and
calamities
,
of
poverty
and
reproach
,
have
kept
their
Consciences
fair
and
clean
,
their
Innocence
,
Integrity
,
Piety
and
Goodness
within
them
and
about
them
,
that
yet
by
the
warm
beams
and
sunshine
of
external
Prosperity
have
cast
off
their
Innocence
,
as
the
Traveller
did
his
Cloak
in
the
Fable
,
made
shipwrack
of
their
Consciences
,
and
became
as
great
oppressors
,
as
disorderly
and
debauched
livers
,
as
proud
and
insolent
,
as
perfect
worldlings
,
as
if
they
had
never
heard
of
a
Heaven
or
a
Hell
,
of
a
God
or
a
Redeemer
,
or
of
a
Judgment
to
come
?
True
Humility
is
a
great
guard
upon
the
Soul
of
a
man
against
these
rocks
and
hazards
.
An
humble
man
looks
upon
all
his
plenty
and
prosperity
,
not
as
his
own
,
or
the
reward
of
his
desert
,
but
as
the
depositum
of
the
great
Master
of
the
Families
of
Heaven
and
Earth
,
talents
entrusted
to
him
as
a
Steward
and
an
Accountant
to
employ
for
his
Master's
use
,
service
and
honour
,
not
for
his
own
grandeur
or
pleasure
;
he
considers
the
more
he
hath
,
the
greater
is
his
Account
,
and
the
greater
his
Charge
,
and
in
it
finds
no
matter
to
advance
his
thoughts
concerning
himself
,
or
to
make
him
proud
,
but
to
make
him
the
more
careful
to
employ
it
:
And
his
humility
is
not
diminished
by
his
plenty
,
but
rather
increased
,
and
this
keeps
him
sober
and
moderate
in
the
use
of
what
he
hath
;
for
he
looks
upon
all
he
hath
,
as
none
of
his
own
,
but
his
Master
's
;
to
whom
he
is
accountable
;
and
as
it
makes
him
sober
and
moderate
in
the
use
of
what
he
hath
,
so
it
makes
him
studious
to
employ
it
to
the
honour
of
his
Master
,
and
faithful
in
that
employment
.
Again
,
as
he
looks
upon
the
things
of
this
world
as
deposited
in
his
hands
for
the
account
of
his
Lord
,
so
he
looks
upon
them
as
dangerous
temptations
to
deceive
him
of
his
innocence
and
integrity
;
and
both
these
make
him
evermore
strictly
vigilant
over
himself
,
lest
the
present
gains
and
glory
and
opportunity
of
prosperity
get
ground
upon
his
mind
or
his
virtue
,
especially
upon
his
humility
:
for
worldly
grandeur
secretly
steals
away
that
virtue
,
or
impairs
it
,
fooner
than
any
other
.
Pride
is
a
kind
of
shadow
,
or
rather
a
Devil
,
that
ordinarily
haunts
and
waits
upon
worldly
greatness
and
prosperity
,
and
therefore
he
keeps
a
strict
guard
over
his
heart
,
and
watches
narrowly
the
first
blooming
or
blossoming
of
Worldly-mindedness
,
Self-dependance
,
Trusting
in
uncertain
Riches
,
making
them
his
Hope
or
his
Confidence
;
but
especially
upon
swellings
of
Vain-glory
,
Pride
,
Self-applause
,
and
those
other
vermin
that
commonly
breed
in
the
Soul
,
by
the
worm-influences
of
prosperity
:
and
he
never
suffers
these
unclean
Birds
to
roost
or
rest
in
his
Soul
;
checks
and
rejects
the
very
first
motions
of
them
,
and
crushes
these
viperous
eggs
in
the
very
first
appearance
:
and
to
prevent
the
very
first
opportunities
of
their
production
,
he
watcheth
himself
upon
all
occasions
;
seruously
reflects
upon
the
danger
he
is
in
;
carefully
tryes
every
emergent
Thought
,
Word
and
Action
,
whether
it
hath
any
secret
tincture
of
Pride
or
Vanity
,
and
if
he
find
the
least
rising
of
them
,
he
suppresses
and
stifles
them
.
5.
Humility
is
an
excellent
Remedy
against
the
passion
of
Fear
,
even
of
the
worst
of
evils
,
Death
it self
,
and
much
more
against
the
fear
of
Reproaches
,
Losses
,
and
all
external
calamities
whatsoever
;
gives
patience
under
an
incumbent
evil
,
doth
naturally
,
and
by
a
kind
of
necessary
consequences
,
arm
a
man
against
the
fear
of
an
imminent
or
impendent
evil
,
and
upon
the
very
same
grounds
and
reasons
,
and
therefore
they
need
not
be
again
repeated
.
Commonly
Surprize
and
Unexpectedness
of
any
evil
renders
the
Fear
more
terrible
;
and
because
it
takes
a
man
upon
the
sudden
,
and
before
he
can
compose
himself
,
or
rally
those
Succours
of
Hope
and
Reason
to
support
him
against
it
;
it
is
like
a
sudden
disease
,
that
surpriseth
the
body
that
labours
under
ill
humors
,
before
it
can
allay
or
moderate
them
by
preparative
helps
or
Catharticks
,
whereby
a
sudden
combustion
ariseth
,
and
many
times
more
danger
ariseth
from
the
discomposure
of
the
humors
,
than
from
the
malignity
of
the
disease
it self
.
But
humility
keeps
the
mind
in
a
sober
well
prepared
temper
;
keeps
the
passions
under
discipline
,
and
is
always
in
a
readiness
to
receive
the
shock
of
a
danger
or
evil
imminent
or
impendent
,
without
any
great
disorder
or
astonishment
:
An
humble
man
hath
no
such
great
value
for
himself
,
as
to
think
he
is
to
be
exempt
from
calamities
;
and
therefore
is
not
much
startled
at
the
approaching
of
them
:
he
reckons
he
hath
portion
enough
in
this
world
,
if
he
can
keep
his
Innocence
,
the
Peace
of
his
Conscience
,
and
Quietness
within
;
as
for
matters
of
the
world
,
as
he
makes
not
their
enjoyment
the
object
of
his
hope
,
so
he
makes
not
their
loss
any
great
motive
of
his
fear
;
God's
will
be
done
is
the
language
of
his
Soul
in
relation
to
them
.
Is
he
threatned
with
the
Loss
of
his
Estate
,
of
his
Friends
and
Relations
,
of
his
Honour
and
Esteem
,
and
hath
he
the
news
of
his
Death
either
from
without
,
by
violencies
or
persecution
,
or
from
within
by
the
forerunners
of
it
,
sickness
or
old
age
:
yet
is
he
by
no
means
tormented
with
fear
by
these
messengers
.
1.
The
Evenness
of
his
own
mind
furnisheth
him
with
the
opportunity
and
use
of
his
Reason
to
check
his
fear
as
a
vain
,
foolish
and
unserviceable
passion
,
that
may
torment
him
,
and
by
present
anticipation
make
his
present
condition
worse
and
more
troubelsom
,
but
not
cure
the
danger
.
2.
The
sense
of
his
subordination
to
the
Divine
power
and
pleasure
,
quiets
his
mind
with
this
thought
:
My
Maker
wants
not
power
to
reseue
me
from
the
danger
,
if
he
please
;
but
if
he
be
not
pleased
,
it
is
my
wisdom
and
my
duty
to
submit
to
his
good
pleasure
;
it
is
the
Lord
that
doth
inflict
or
permit
,
his
will
be
done
.
3.
Upon
the
approach
of
such
dangers
or
evils
he
retires
into
himself
;
What
am
I
,
that
I
should
think
to
be
exempt
from
those
imminent
evils
.
what
title
have
I
to
any
the
least
good
I
enjoy
:
is
it
not
the
meer
bounty
of
my
Maker
.
If
the
danger
I
foresee
leave
me
any
thing
,
if
they
leave
my
life
,
they
leave
me
more
than
I
deserve
;
if
they
be
such
as
menace
the
loss
of
that
also
,
they
yet
cannot
take
away
my
innocence
,
my
integrity
,
my
peace
with
God
,
and
with
my self
;
and
it
is
an
admirable
bounty
that
the
God
of
heaven
hath
preserved
that
to
me
,
and
accepts
this
little
poor
small
good
that
he
finds
,
or
rather
makes
,
in
me
,
so
as
to
reward
with
his
favour
and
acceptation
and
peace
with
him
.
Good
God!
when
I
look
upon
that
which
I
call
my
Innocence
,
what
a
spotted
piece
it
is
,
that
I
am
even
ashamed
to
call
it
innocence
;
when
I
look
upon
my
Integrity
,
with
what
a
deal
of
secret
hypocrisie
hangs
about
it
,
that
it
deserves
not
the
name
of
integrity
which
is
truly
such
;
it
is
his
gift
to
me
that
is
pleased
to
own
and
reward
it
as
mine
,
with
peace
and
favourable
acceptance
;
and
as
long
as
he
is
pleased
to
continue
to
me
what
indeed
is
his
,
and
thus
to
accept
it
as
if
it
were
my
own
,
what
reason
have
I
to
fear
the
loss
of
all
things
else
,
even
life
it self
:
since
still
I
enjoy
much
more
than
I
deserve
,
and
which
no
man
or
devil
,
no
calamity
or
danger
,
no
not
death
it self
can
deprive
me
of
.
And
thus
far
of
the
advantages
of
Humility
in
relation
to
a
man's
self
.
3.
The
Advantage
of
humility
in
relation
to
Others
is
of
two
kinds
;
1.
The
advantage
the
humble
man
hath
to
others
:
2.
The
advantage
the
humble
man
receives
from
others
upon
the
account
of
his
Humility
.
1.
As
to
the
former
of
these
;
we
may
brings
to
Mankind
,
by
considering
the
Evil
that
Pride
or
a
Proud
man
bringeth
thereunto
.
If
a
man
duly
considers
most
of
the
mischiefs
that
happen
to
mankind
and
follow
them
to
their
Original
,
he
shall
find
that
the
most
of
them
owe
their
original
to
this
root
.
Let
a
man
but
look
abroad
in
the
world
,
he
shall
find
a
sort
of
evil
Spirits
,
or
Furies
in
this
,
that
fill
it
with
infinite
disorders
and
misery
:
For
instance
,
Atheisin
,
Hatred
,
Strife
,
Contention
,
Wars
,
disparaging
Powers
,
Heresies
,
Envy
,
Ambition
,
Sedition
,
Oppression
,
Persecution
,
Detraction
,
Slandering
,
Cruelty
,
Contempt
,
Uncharitableness
,
Censoriousness
,
and
a
thousand
more
such
devilish
Furies
,
that
fill
the
world
with
blood
,
and
confusion
,
and
disorder
.
And
now
let
us
but
trace
those
or
any
of
those
to
their
original
,
we
shall
find
that
for
the
most
(
part
)
Pride
is
that
Pandora's
Box
,
out
of
which
they
spring
and
issue
.
Let
us
take
an
estimate
of
some
of
them
:
Atheism
,
that
cuts
in
sunder
all
the
bonds
of
Religion
,
Government
,
and
Society
,
whence
comes
it
?
but
by
the
Pride
of
mens
Hearts
,
that
cannot
endure
to
have
a
Sovereign
Lord
above
them
,
but
that
they
may
be
self-dependent
;
or
the
Pride
of
mens
Wits
,
that
out
of
seorn
of
any
thing
they
think
vulgar
,
and
to
magnifie
themselves
,
dare
attaque
the
most
sovereign
truth
in
the
world
,
the
Being
or
Providence
of
God
.
So
for
Contention
,
Strise
,
Disobedience
to
Parents
,
Rebellion
against
Governors
,
they
all
spring
most
ordinarily
from
the
same
root
of
Pride
:
by
Pride
cometh
Contention
;
men
that
cannot
endure
to
be
controlled
,
either
by
Laws
or
Governors
,
by
Parents
or
Superiors
,
but
think
their
own
Will
and
Lusts
must
be
the
uncontrollable
rule
of
all
their
actions
.
So
again
for
Wars
,
there
is
rarely
any
war
between
Princes
or
States
,
but
either
of
both
sides
,
or
at
least
of
one
side
,
Pride
and
Desire
of
Domination
is
the
true
root
and
cause
of
it
,
though
it
be
gilded
over
oftentimes
with
other
pretences
.
Again
,
for
the
most
part
,
the
Disputes
among
persons
of
Learning
,
or
pretending
to
it
,
arise
from
these
lusts
of
Pride
contending
for
sovereignty
in
Wit
or
Learning
,
impatient
of
contradiction
,
eager
and
implacable
,
contesting
for
reputation
,
victory
,
and
the
maintaining
of
what
they
have
once
asserted
,
and
scorning
the
least
retraction
.
So
that
many
times
,
upon
petty
,
inconsiderable
,
unuseful
,
inevident
trisles
,
men
are
as
hotly
engaged
,
as
if
Heaven
were
at
stake
upon
it
:
And
from
hence
many
times
comes
Heresies
,
when
men
pretending
to
greatness
of
wit
or
learning
,
but
in
truth
of
haughty
ungovernable
spirits
,
either
upon
the
score
of
vain-glory
and
reputation
,
or
upon
some
conceived
affront
or
neglect
from
the
Orthodox
,
set
up
for
themselves
,
draw
parties
to
them
,
and
begin
a
Scheme
of
Religion
of
their
own
dressing
:
From
the
same
root
comes
Envy
,
Ambition
,
Detraction
from
others
,
because
they
think
all
preferment
due
to
their
own
worth
,
and
that
any
good
that
happens
to
others
is
a
kind
of
derogation
from
themselves
;
aspiring
thoughts
,
and
parties
endeavouring
to
crush
and
ruine
all
that
stand
in
their
way
to
that
mark
of
grandeur
that
they
aim
at
.
And
the
like
instances
might
be
given
in
almost
all
those
turbulent
Lusts
and
Passions
among
men
,
that
break
out
to
the
common
disturbance
of
mankind
,
and
all
humane
Societies
.
And
therefore
certainly
,
whatsoever
virtue
or
temper
or
habit
(
or
whatever
else
we
shall
call
it
)
there
is
,
that
cures
this
mad
,
unruly
,
and
exorbitant
lust
of
Pride
among
men
,
must
needs
be
one
of
the
most
benevolent
,
and
useful
,
and
advantageous
things
to
mankind
and
humane
society
;
and
this
is
that
excellent
virtue
of
Humility
and
Lowliness
of
the
mind
.
If
this
virtue
did
obtain
among
all
men
,
it
were
not
possible
that
those
blustering
Storms
,
that
disquiet
and
disorder
mankind
,
would
be
found
in
the
world
;
but
instead
thereof
Peace
and
Love
,
mutual
offices
of
Kindness
and
Charity
,
Sweetness
of
Conversation
,
every
one
giving
preserence
to
one
another
,
rather
than
invading
him
,
his
reputation
or
interest
,
benificent
to
all
.
But
it
is
true
,
there
is
little
hope
that
all
mankind
will
arrive
to
such
a
temper
;
and
this
indeed
is
that
which
is
the
only
considerable
Objection
against
it
,
which
may
be
thus
improved
:
You
commend
Humility
,
as
the
great
sovereign
Antidote
against
Pride
,
the
common
disturber
of
mankind
;
and
certainly
what
you
say
is
demonstratively
true
,
if
all
the
world
could
be
perswaded
to
it
;
but
this
never
was
,
nor
never
can
be
expected
;
as
there
are
Wolves
,
and
Lions
,
and
Bears
,
and
Foxes
among
brutes
,
as
well
as
Sheep
,
and
other
innocent
brutes
;
and
as
there
are
Kites
,
and
Vultures
,
and
Hawks
among
birds
,
as
well
as
Doves
,
and
other
innocent
birds
;
so
among
men
there
ever
(
have
been
)
and
ever
will
be
men
of
Pride
and
Haughtiness
,
of
Ambition
and
Vain-glory
,
of
Savage
and
Cruel
Domineering
spirits
:
And
therefore
unless
all
could
be
perswaded
to
be
Meek
and
Humble
,
it
were
as
good
and
better
that
none
should
be
,
upon
these
two
accounts
;
viz.
1.
That
as
long
as
the
most
of
mankind
are
guilty
of
this
passion
of
Pride
,
nay
if
it
were
bmang
mut
an
equal
,
nay
a
less
number
in
proportion
to
those
that
are
humble
and
meek
,
the
world
would
still
be
as
tumultuous
as
ever
:
a
violent
wind
coming
out
of
one
East
,
would
make
the
Sea
as
troublesom
,
as
if
it
came
out
of
a
many
.
2.
Again
,
those
that
were
meek
and
humble
would
be
exposed
,
as
a
common
prey
,
to
all
the
rest
,
and
their
condition
would
be
so
much
the
worse
in
the
world
,
by
their
humility
and
meekness
:
their
case
in
the
world
would
be
like
a
fair
Gamester
,
that
plays
fairly
,
meeting
with
a
foul
or
cheating
Gamester
,
he
were
sure
to
go
by
the
loss
:
Therefore
since
Pride
,
the
mother
of
Violence
,
will
be
used
in
the
world
by
some
,
and
it
may
be
the
greatest
part
of
mankind
,
it
is
better
to
be
of
the
same
make
,
to
deal
with
them
at
their
own
weapon
,
to
be
as
proud
,
and
consequently
as
violent
,
as
the
rest
of
mankind
,
(
for
it
is
part
of
the
Game
of
the
world
)
and
Humility
makes
his
case
worse
:
Veterem
ferendo
inju●●m
invit
is
novam
.
Where
the
Countrey
is
full
of
Wolves
and
Tigers
,
it
is
better
be
a
Wolf
or
a
Tiger
,
as
well
as
they
,
than
be
a
Sheep
and
expoted
to
their
Violence
.
I
Answer
to
this
Objection
:
1.
As
to
the
former
part
,
that
though
it
be
true
,
that
it
can
never
be
expected
that
all
the
world
should
be
perswaded
to
be
Humble
,
no
more
than
it
can
be
expected
that
all
should
be
perswaded
to
be
Virtuous
,
Just
,
or
Honest
,
but
yet
if
there
were
some
,
though
the
lesser
part
,
of
mankind
truly
Humble
and
Lowly
,
it
would
make
very
much
to
the
abating
of
those
Evils
that
arise
by
the
Pride
and
Haughtiness
of
men
:
1.
Because
the
more
Humble
men
there
are
in
the
world
,
it
necessarily
follows
there
are
the
fewer
Proud
men
,
and
consequently
fewer
common
Disturbers
of
the
peace
and
welfare
of
mankind
and
humane
society
.
2.
When
the
contest
comes
by
the
proud
man
against
the
proud
man
,
indeed
there
is
the
same
tumult
between
them
,
as
if
there
were
none
humble
;
but
when
the
contest
is
by
the
proud
man
against
the
humble
man
,
the
strife
is
quickly
at
an
end
:
it
is
a
true
Proverb
,
It
is
the
second
blow
makes
the
sray
:
the
humble
man
gives
way
to
the
wrath
and
insolence
of
the
proud
man
,
and
thereby
ends
the
quarrel
;
for
Yielding
pacifieth
wrath
,
Prov.
25.15
.
A
sofi
tongue
breaketh
the
bone
.
and
a
Sword
is
sooner
broken
by
a
blow
upon
a
Cushion
or
Pillow
that
yieldeth
,
than
upon
a
bar
of
Iron
that
resists
.
But
if
it
should
fall
out
,
that
the
Proud
man's
Violence
is
not
broken
by
the
Gentleness
and
Facility
of
the
Humble
man
,
whereby
he
suffers
in
his
own
particular
,
yet
there
be
two
advantages
that
hereby
happen
to
the
publick
:
viz.
1.
That
the
contention
is
soon
at
an
end
;
the
proud
man
hath
got
the
day
,
and
the
parties
are
quiet
.
2.
It
gains
a
secret
compassion
from
the
beholders
to
the
injured
humble
man
,
and
a
general
resentment
and
detestation
of
the
injury
committed
to
the
humble
man
that
receives
the
injury
with
so
much
Humility
,
and
bears
it
with
so
much
Patience
;
and
thereby
Pride
and
Oppression
become
the
common
objects
of
the
general
detestation
of
insolence
,
pride
,
and
oppression
;
and
the
generality
of
mankind
thereupon
look
on
them
as
beasts
of
prey
,
with
hatred
and
abhorrence
,
and
endeavour
means
to
secure
themselves
against
it
.
3.
A
third
advantage
is
this
,
That
though
oftentimes
humble
and
good
men
are
exposed
to
the
injuries
of
the
proud
,
violent
and
insolent
,
yet
they
are
a
kind
of
ferment
or
leaven
in
the
places
where
they
live
,
and
by
the
secret
influences
of
their
virtues
,
the
commendableness
of
their
conversation
,
and
the
secret
interest
that
virtue
hath
in
the
Soul
,
not
only
of
good
but
even
of
the
worst
men
,
it
doth
work
upon
mankind
,
assimulates
in
some
measure
to
it self
,
and
makes
others
good
and
humble
by
a
kind
of
secret
Magnetism
that
that
virtue
hath
upon
the
minds
of
men
:
and
the
more
such
are
in
number
in
the
world
,
the
more
effectual
and
operative
their
example
and
influence
will
be
upon
those
with
whom
they
converse
.
2.
As
to
the
second
,
namely
,
the
Damage
and
Detriment
that
the
humble
man
receives
in
the
world
upon
the
very
account
of
his
humility
,
I
answer
;
First
,
that
Detriment
is
abundantly
recompensed
with
the
quiet
and
tranquility
and
evenness
and
composedness
of
his
own
mind
:
As
a
man
possesseth
his
own
Soul
by
patience
,
so
he
doth
by
humility
,
namely
,
the
composedness
,
right
temper
,
and
due
estate
of
his
own
mind
,
which
no
proud
,
or
violent
,
or
impatient
man
doth
or
can
.
But
,
secondly
,
it
(
is
)
most
certain
,
that
though
an
humble
man
,
may
upon
the
very
score
of
his
humility
and
meekness
,
receive
a
brush
in
the
world
,
yet
at
the
long
run
he
gains
advantage
thereby
,
even
in
this
present
life
.
When
I
first
read
the
saying
of
our
Saviour
,
Matth.
5.
Blessed
are
the
meek
,
for
they
(
shall
)
inherit
the
earth
;
I
looked
upon
it
as
a
meer
Paradox
,
if
applied
to
the
comforts
of
this
life
,
and
therefore
thought
it
must
be
meerly
,
and
only
intended
of
that
new
Heaven
and
new
Earth
wherein
dwelleth
the
righteous
;
but
upon
deeper
consideration
I
found
it
,
in
a
great
measure
,
true
also
of
the
former
;
for
,
1.
It
is
most
certain
,
that
no
proud
man
is
truly
loved
by
any
but
himself
,
but
,
so
far
as
relates
to
his
pride
,
every
man
hates
him
:
One
proud
man
perfectly
hates
another
,
and
looks
upon
him
as
his
enemy
;
and
those
very
actions
of
pride
that
his
own
self
love
makes
him
approve
,
or
at
least
allow
in
himself
,
he
scorns
,
derides
,
abhorrs
in
another
:
and
though
an
humble
man
hath
a
common
love
to
every
man
,
though
proud
,
or
otherwise
vicious
,
as
being
one
of
mankind
,
yet
in
relation
to
his
pride
he
loves
him
not
nor
approves
.
That
very
Consideration
therefore
,
that
renders
a
proud
man
hated
or
not
loved
,
renders
an
humble
man
loved
and
approved
;
yea
and
by
the
very
proud
man
himself
,
for
he
looks
upon
him
as
no
obstacle
or
impediment
to
the
attaining
of
his
ends
,
as
one
that
is
injurious
to
none
,
benificent
to
all
,
gentle
,
and
one
that
stands
not
in
his
way
,
giving
all
due
respect
,
honour
and
difference
suitable
to
his
place
and
dignity
;
he
wisheth
all
the
world
were
such
as
he
,
except
himself
,
and
therefore
he
respects
and
tenders
him
;
yea
and
we
shall
by
daily
experience
see
in
the
world
,
that
if
a
proud
man
injure
or
oppress
an
humble
man
,
't
is
a
thousand
to
one
he
undertakes
his
patronage
,
defence
,
and
vindication
,
and
very
oftentimes
is
a
means
of
his
protection
and
deliverance
.
3.
But
farther
,
it
is
a
certain
and
experienced
truth
,
that
Virtue
and
Goodness
,
especially
that
of
Humility
,
hath
a
secret
party
and
interest
love
,
or
at
least
approve
it
in
another
,
though
they
practise
it
not
themselves
;
for
Virtue
and
Goodness
and
Humility
hath
a
secret
congruity
to
the
true
and
genuine
frame
of
the
humane
nature
;
and
though
mens
lusts
and
passions
in
a
great
measure
obscure
the
consonancy
to
it
,
they
can
never
extinguish
it
,
but
the
mind
and
conscience
will
give
a
secret
suffrage
,
wherever
it
finds
it
.
4.
It
is
a
thing
observable
,
that
though
the
generality
of
mankind
abound
with
pride
,
intemperance
,
injustice
,
and
almost
all
kind
of
vicious
dispositions
,
yea
though
the
best
of
men
are
not
without
the
irruptions
of
some
of
those
distempers
,
and
though
it
must
needs
be
,
that
where
there
is
the
greatest
number
there
is
the
greatest
external
force
either
to
make
such
laws
as
they
please
,
or
to
make
such
Governors
as
may
be
suitable
to
their
disposition
;
yet
it
is
rare
and
a
very
prodigy
to
find
any
Nation
to
make
Laws
in
favour
of
pride
,
ambition
,
intemperance
,
luxury
,
oppression
,
violence
,
injustice
,
&c.
or
to
choose
such
Magistrates
or
Governnours
(
where
it
is
in
their
choice
)
as
are
apparently
inclinable
to
those
Vices
;
but
in
their
choice
they
choose
such
,
as
may
rather
suppress
those
vices
,
and
maintain
and
encourage
sobriety
,
humility
,
meekness
,
benificence
,
as
things
most
convenient
to
humane
society
;
and
in
their
choice
of
Governors
they
rather
commit
the
trust
of
themselves
,
and
their
Estates
,
and
properties
to
those
hands
that
they
find
sober
,
temperate
,
humble
,
just
;
than
those
that
are
loose
,
intemperate
,
proud
,
ambitious
,
high-minded
,
insolent
,
which
is
not
only
an
Indication
but
even
a
Demonstration
,
that
although
mens
passions
and
lusts
may
transport
thousands
into
those
vices
,
yet
their
judgments
and
principles
are
against
them
:
And
by
this
means
it
comes
commonly
to
pass
,
that
though
an
humble
or
a
virtuous
man
may
meet
with
justles
and
rubs
from
the
proud
and
insolent
,
yet
at
the
long
run
he
comes
off
with
advantage
,
because
he
hath
the
greatest
protection
and
countenance
,
not
only
from
the
great
Sovereign
of
Heaven
and
Earth
,
but
also
of
humane
Laws
and
Governors
,
which
next
under
God
is
the
greatest
protection
that
can
be
imagined
in
this
world
,
which
very
commonly
makes
good
,
even
ad
literam
,
the
saying
of
our
Saviour
,
The
meek
shall
inherit
the
earth
;
and
the
saying
of
the
Wise
man
,
Prov.
11.12
.
Before
honour
is
humility
;
and
Prov.
16.19
.
Better
is
it
to
be
of
an
humble
spirit
with
the
lowly
,
than
to
divide
the
spoil
with
the
proud
;
Prov.
22.4
.
By
Humility
and
the
Fear
of
the
Lord
are
Riches
and
Honour
and
Life
.
These
and
the
like
Sentences
,
as
they
proceed
from
the
Wisest
of
meer
Men
,
so
they
were
not
spoken
at
a
venture
,
but
upon
sound
deliberation
,
judgement
and
experience
,
and
from
the
true
nature
and
circumstances
of
things
.
And
now
the
due
consideration
and
digestion
of
what
hath
been
said
,
as
it
affords
excellent
and
effectual
Motives
to
the
following
of
this
virtue
of
Humility
,
so
they
contain
excellent
Means
to
attain
it
;
because
they
may
put
men
upon
due
consideration
and
descending
unto
themselves
;
the
want
of
which
is
the
only
or
principal
cause
of
Pride
;
for
so
much
of
Pride
as
any
man
hath
,
so
much
of
Folly
,
Inadvertence
and
Inconsiderateness
he
hath
;
and
true
Humility
on
the
other
side
,
is
a
kind
of
necessary
result
of
wise
and
deliberate
and
attentive
Consideration
.
Yet
some
things
I
shall
add
as
Means
naturally
and
immediately
conducing
to
the
ingenerating
and
improving
this
virtue
in
the
mind
of
men
:
1.
Consider
whatsoever
good
thou
hast
,
which
may
occasion
Elation
of
mind
,
is
but
what
thou
hast
received
from
the
free
bounty
and
goodness
of
thy
Maker
:
What
hast
thou
which
thou
hast
not
received
?
2.
Consider
that
the
good
thou
hast
so
received
thou
hast
not
received
as
an
absolute
Proprietor
,
but
only
as
a
Steward
to
improve
to
thy
Lord's
use
;
and
the
more
thou
hast
of
any
such
good
,
the
greater
is
the
aceouat
;
whether
it
be
of
Wit
,
of
Wisdom
,
of
Learning
,
of
Honour
,
of
Power
,
of
Wealth
.
If
thou
art
a
Receiver
,
a
Treasurer
,
a
Bayliff
,
a
Steward
of
another
man
,
and
perchance
upon
that
account
hast
a
great
Treasure
of
Wealth
or
Money
in
thy
hands
,
thou
hast
indeed
great
occasion
of
Care
,
and
Vigilance
,
and
Fidelity
,
and
Circumspection
,
to
husband
well
and
faithfully
,
to
keep
thy
accounts
fair
and
even
;
but
no
cause
to
make
thee
proud
:
it
is
indeed
thy
burden
,
rather
than
benefit
or
advantage
:
to
whom
much
is
given
,
of
him
shall
much
be
required
.
Be
humble
therefore
,
thou
wilt
perform
thy
trust
the
better
;
for
thou
art
but
an
Accountant
,
a
Steward
,
and
depository
of
what
thou
hast
received
.
3.
Consider
what
it
is
thou
pridest
thy
sels
in
,
and
Examine
well
the
nature
of
the
things
themselves
,
how
little
and
inconsiderable
they
are
,
or
at
least
how
uncertain
and
unstable
they
are
,
every
age
,
every
complexion
,
every
condition
and
circumstance
of
life
commonly
afford
to
inconsiderate
souls
some
little
temptation
to
pride
and
vanity
,
which
yet
if
men
did
well
weigh
and
consider
,
they
would
appear
to
be
but
little
bubbles
,
that
would
quickly
break
and
vanish
.
Thou
hast
fine
gay
Cloaths
,
and
this
makes
children
and
young
men
and
women
proud
even
to
admiration
:
But
thou
art
not
half
so
fine
and
gay
as
the
Peacock
,
Ostridge
,
or
Parrot
:
nor
is
thy
bravery
so
much
thine
own
,
as
theirs
is
;
but
it
is
borrowed
from
the
Silk-worm
,
the
golden
Mynes
,
the
industry
of
the
Embroiderer
,
Weaver
,
Taylor
;
and
it
is
no
part
of
thy self
:
And
hast
thou
the
patience
to
suffer
thy self
to
be
abused
into
this
childish
pitiful
foolish
pride
?
Thou
hast
it
may
be
wealth
,
store
of
Money
,
but
how
much
of
it
is
of
use
to
thee
?
that
which
thou
spendest
is
gone
;
that
which
thou
hast
is
as
insignificant
as
so
much
dirt
or
clay
,
only
thy
care
about
it
makes
thy
life
the
more
uneasie
:
Besides
,
the
more
thou
hast
,
the
more
thou
art
the
mark
of
other
mens
rapines
,
envy
,
and
spoil
.
'T
is
a
thousand
to
one
thou
carriest
not
thy
Wealth
to
thy
Grave
,
or
if
thou
dost
,
thou
canst
not
carry
it
farther
,
but
leave
it
,
it
art
thou
proud
of
that
which
is
of
no
great
use
to
thee
while
thou
hast
it
;
and
commonly
the
faster
thou
thinkest
to
hold
it
the
sooner
it
is
lost
,
like
him
that
gripes
Calice
Sand
in
his
fist
:
Thou
hast
Honour
,
Esteem
;
thou
art
deceived
,
thou
hast
it
not
,
he
hath
it
that
gives
it
thee
,
and
which
he
may
detain
from
thee
at
pleasure
.
The
respect
,
and
honour
,
and
esteem
thou
hast
,
depends
upon
the
pleasure
of
him
that
gives
it
.
Again
,
how
brittle
and
feeble
a
thing
is
Honour
,
Esteem
,
and
Reputation
?
a
false
calumny
well
and
confidently
broached
is
able
many
times
to
give
it
an
irrecoverable
shock
:
The
displeasure
of
the
Prince
,
or
a
greater
man
than
thy self
,
makes
thy
Sun
set
in
a
cloud
;
and
a
popular
jealousie
,
imputation
,
or
misrepresentation
in
a
moment
dasheth
the
Applause
,
Glory
,
Honour
and
Esteem
that
a
man
hath
been
building
up
twenty
or
thirty
years
:
And
how
vain
a
thing
it
is
to
be
proud
of
the
breath
either
of
a
Prince
or
people
,
which
as
theirs
to
recall
every
moment
?
But
suppose
it
were
as
fixt
and
stable
a
reputation
and
honour
as
a
rock
of
Marble
or
Adamant
,
and
that
it
were
the
best
kind
of
honour
imaginable
,
namely
,
the
result
of
thy
virtue
and
merit
,
yet
still
it
is
but
a
shadow
,
a
reslexion
of
that
virtue
or
worth
,
which
if
thou
art
prond
of
,
thou
embasest
and
degradest
into
vanity
and
oftentation
:
And
canst
thou
think
it
reasonable
to
be
proud
of
the
shadow
,
where
thou
oughtest
not
to
be
proud
of
that
worth
that
causeth
it
?
Again
,
thou
hast
Power
,
art
in
great
place
and
Authority
;
But
thou
art
mistaken
in
this
,
the
Power
thou
hast
is
not
inherent
in
thy self
:
one
of
the
meanest
of
those
,
whom
it
may
be
thou
oppressest
,
is
inherently
as
powerful
as
thee
,
and
could
it
may
be
over-match
thee
in
Strength
,
Wit
or
Policy
:
but
the
Power
thou
hast
is
(
next
under
the
dispensation
of
the
Divine
Providence
)
from
those
men
,
that
either
by
their
Promises
,
Faith
,
or
Voluntary
Assistance
have
invested
thee
with
this
Power
:
This
power
is
nothing
inherent
in
thee
;
but
it
depends
upon
the
Fidelity
or
Assistance
of
others
,
which
if
they
either
by
Perfidiousness
to
thee
,
or
Resistance
against
thee
,
or
withdrawing
their
Assistance
to
thee
,
shall
call
again
home
to
themselves
,
thou
art
like
Samson
having
lost
his
locks
,
Judg.
16.
17.
thy
strength
will
go
from
thee
,
and
thou
wilt
become
weak
,
and
be
like
another
man
.
And
how
have
the
Histories
of
all
Ages
,
and
our
own
experience
,
shewn
us
by
very
frequent
examples
,
men
unexpectedly
,
and
upon
many
moments
and
occurrencies
seemingly
most
small
and
inconsiderable
,
been
tumbled
in
a
moment
from
the
most
eminent
and
high
degree
of
Power
,
into
a
most
despised
and
despicable
condition
?
Power
hath
very
oftentimes
,
like
Jonas
his
Gourd
,
been
externally
fair
and
flourishing
,
when
at
the
same
time
there
lyes
a
Worm
at
the
root
of
it
unseen
,
but
in
a
moment
gnaws
asunder
the
roots
and
[
heart
]
of
it
,
and
it
withers
;
and
for
the
most
part
,
the
more
extensive
and
immensive
Humane
Power
grows
,
the
sooner
it
falls
to
pieces
,
not
only
by
the
Divine
Providence
checking
and
rejecting
,
but
by
a
kind
of
natural
result
from
its
own
exorbitance
and
excess
:
for
the
greater
it
is
,
the
more
difficult
it
is
to
manage
;
it
grows
top-heavy
,
and
the
Basis
grows
too
narrow
and
weak
for
its
own
burden
.
Besides
it
is
the
common
mark
of
Envy
and
Discontent
,
which
watcheth
sedulously
all
occasions
to
unhorse
it
,
and
oftentimes
prevails
.
When
power
proves
too
grievous
and
over
burdensom
,
it
loseth
the
end
for
which
it
was
conferred
,
and
makes
people
desperate
and
impatient
.
Entia
nolunt
malè
gubernari
.
If
it
be
managed
with
Prudence
and
Moderation
,
it
is
the
greatest
Benefit
to
Humane
society
:
But
it
is
the
burden
of
him
that
hath
it
,
if
it
be
managed
tyrannically
and
exorbitantly
;
if
fills
the
Master
full
of
fears
,
the
People
full
of
rage
,
and
seldom
proves
long-lived
.
And
what
reason
hast
thou
to
be
proud
of
what
is
most
certainly
thy
burden
,
or
thy
damage
,
or
both
?
Again
thou
hast
Strength
,
or
Beauty
,
or
Agility
of
Body
.
Indeed
this
thou
hast
more
reason
to
call
thy
own
,
than
any
of
the
former
:
but
yet
thou
hast
no
cause
to
pride
thy self
in
it
;
thou
canst
not
hold
it
long
at
best
,
for
age
will
decay
that
Strength
and
wither
that
Beauty
,
and
death
will
certainly
put
a
period
to
it
;
but
yet
probably
this
Strength
or
Beauty
is
not
so
long-lived
as
thy self
,
no
nor
as
thy
youth
;
a
disease
,
it
may
be
,
is
this
very
moment
growing
upon
thee
,
that
will
suddenly
pull
down
thy
Strength
,
and
rase
this
Beauty
,
and
turn
them
both
into
rottenness
and
loathsomness
.
Nay
let
any
observe
it
that
will
,
that
strength
and
beauty
that
raiseth
pride
in
the
heart
,
is
of
all
other
shortest-lived
,
even
upon
the
very
account
of
that
very
pride
:
For
the
oftentation
and
vain-glory
of
Strength
puts
it
forth
into
desperate
and
dangerous
undertakings
,
to
the
ruine
of
the
owner
;
and
pride
of
Beauty
renders
the
owner
thereof
fond
of
the
praise
of
it
,
and
so
expose
it
to
the
view
of
others
,
whereby
it
becomes
a
temptation
to
lust
and
intemperance
both
to
the
owner
of
it
and
others
,
and
in
a
little
while
becomes
at
once
its
own
ruine
and
shame
.
But
it
may
be
thou
hast
Wit
and
Judgment
,
a
quick
and
ready
Understanding
,
and
hast
improved
them
by
great
Study
and
Observation
in
great
and
profound
Learning
:
This
I
confess
is
much
more
thy
own
,
than
any
of
the
former
Endowments
;
but
most
certainly
if
thou
art
proud
of
any
of
these
,
thou
art
not
yet
arrived
to
the
highest
improvement
of
Understanding
,
namely
,
Wisdom
.
Folly
and
Madness
may
be
consistent
with
a
witty
,
nay
a
learned
man
,
but
not
with
a
truly
Wise
man
:
and
this
thy
pride
of
these
endowments
or
acquests
still
pronounceth
and
proclaimeth
thee
a
fool
,
for
all
thy
wit
and
all
thy
learning
.
For
consider
with
thy self
thy
Wit
and
Learning
are
but
pitiful
narrow
things
,
in
respect
of
the
amplitude
of
the
things
that
are
to
be
known
:
Maxima
pars
corum
qua
scimus
,
est
minima
pars
corum
qua
nescimus
.
Take
the
most
Learned
Observant
Philosopher
that
ever
was
in
the
world
,
he
never
yet
was
fully
acquainted
with
the
nature
of
those
things
that
are
obvious
to
ordinary
observation
and
near
to
him
;
never
was
the
person
yet
in
the
world
,
that
could
give
an
accurate
account
of
the
nature
of
a
Fly
,
or
a
Worm
in
its
full
comprehension
,
no
nor
of
a
spire
of
grass
;
much
less
of
himself
,
and
of
his
nobler
Faculties
;
much
less
yet
of
those
glorious
bodies
that
every
day
and
night
object
themselves
to
our
view
.
What
a
deal
of
Uncertainty
in
Evidence
,
and
Contradiction
,
do
we
find
in
the
determination
of
the
choicest
wits
and
men
of
greatest
learning
,
even
in
things
that
are
obvious
and
objected
in
their
own
sight
,
to
all
their
senses
?
So
that
the
greatest
Knowledge
that
men
attain
to
in
the
things
of
Nature
,
is
little
else
but
a
specious
piece
of
Ignorance
,
dressed
up
with
fine
words
,
formal
methods
,
precarious
suppositions
,
and
competent
confidence
.
2.
Consider
how
brittle
and
unstable
thing
thy
Wit
,
thy
Parts
,
thy
Learning
is
.
Though
Old
Age
may
retain
some
broken
monuments
of
thy
wit
and
learning
thou
once
hadst
,
yet
the
floridness
and
vigour
of
it
must
then
decay
and
gradually
wither
,
till
very
Old
Age
make
thee
a
Child
again
,
if
thou
live
to
it
:
But
besides
that
a
Feaver
,
or
a
Palsie
,
or
an
Apoplexy
may
greatly
impair
,
if
not
wholly
deface
and
obliterate
thy
Learning
,
deprive
thee
of
thy
Memory
,
of
thy
Wit
and
Understanding
:
Never
be
proud
of
such
a
priviledge
or
endowment
,
which
is
under
the
mercy
of
a
disease
,
nay
of
a
distemper
in
thy
blood
,
an
adust
humor
,
a
Hypocondriacal
vapour
,
a
casual
fume
of
a
Mineral
,
or
a
fall
,
whether
thou
shalt
hold
it
or
lose
it
.
3.
But
yet
farther
,
mark
it
while
thou
wilt
,
and
thou
wilt
then
sooner
perceive
it
in
another
than
in
thy self
,
Wit
and
Learning
in
any
man
never
in
any
case
receives
more
foils
,
more
disadvantage
,
more
blemish
,
more
impair
more
than
by
Pride
:
He
that
is
proud
of
his
own
knowledge
is
commonly
at
his
non
ultra
,
and
rarely
acquires
more
,
scorns
instruction
,
and
stops
the
farther
advance
of
his
faculties
,
knowledge
or
learning
,
and
undervalues
,
and
therefore
neglects
,
what
he
might
learn
from
others
.
Again
,
Pride
casts
an
Unseemliness
,
Undecency
,
and
many
times
even
a
Ridiculousness
upon
the
greatest
Parts
and
Learning
:
it
is
like
the
dead
Fly
in
the
Apothecary's
Confection
,
that
makes
the
whole
unsavoury
:
How
common
and
rife
is
this
unhappy
censure
,
that
attends
the
commendation
of
such
a
man's
wit
and
learning
;
indeed
he
is
a
pretty
man
,
a
good
Scholar
,
of
fine
parts
,
good
understanding
,
but
he
knows
it
too
well
;
his
proud
self-conceitedness
,
vain-glory
,
spoils
it
all
,
and
renders
the
man
under
the
just
repute
of
a
fool
,
and
ridiculous
,
notwithstanding
all
his
Clerkship
and
Learning
.
But
yet
farther
,
Pride
,
by
a
kind
of
physical
and
natural
consequence
,
very
oftentimes
robs
men
,
even
of
their
Wit
and
Learning
,
wherein
they
pride
themselves
,
by
carrying
up
into
the
brain
those
exhaled
,
hot
,
cholerick
humors
,
and
fumes
that
break
the
staple
and
right
temper
and
texture
of
the
brain
.
More
learned
men
grow
mad
and
brain-sick
with
the
pride
of
that
learning
they
think
they
have
attained
,
than
in
the
pursuit
and
acquest
of
it
.
Therefore
beware
of
Pride
of
thy
Wit
,
Learning
,
or
Knowledge
,
if
thou
intend
to
keep
it
,
or
to
keep
thy
just
esteem
or
reputation
of
it
.
On
the
other
side
Humility
and
Lowliness
of
mind
is
the
best
temper
to
improve
thy
faculties
,
to
add
a
grace
to
thy
Learning
,
and
to
keep
thee
Master
of
it
:
it
cools
and
qualifies
thy
spirits
,
and
blood
,
and
humors
,
and
renders
thee
fit
to
retain
what
thou
hast
attained
,
and
to
acquire
more
.
4.
In
all
thy
reflexion
upon
thy self
and
what
thou
hast
,
never
Compare
thy self
with
those
that
are
below
thee
in
what
is
worthy
or
eminent
,
but
with
those
that
are
above
thy self
.
For
instance
in
point
of
Learning
or
Knowledge
,
thy
partiality
and
indulgence
to
thy self
will
be
apt
to
put
thee
upon
comparing
thy self
with
those
,
that
are
ignorant
or
not
more
learned
than
thy self
,
as
we
see
ordinarily
idiots
,
or
fools
,
or
men
of
weak
intellectuals
,
delight
to
converse
with
those
they
find
or
think
more
foolish
than
themselves
,
with
a
thought
that
they
are
the
wisest
in
the
company
:
but
compare
thy self
with
those
that
are
more
learned
or
wise
than
thy self
,
and
thou
wilt
see
matter
to
keep
thee
humble
.
If
thou
thinkest
thou
art
a
pretty
proficient
in
Philosophy
,
compare
thy self
with
Aristotle
,
with
Plato
,
with
Themistius
,
or
Alexander
Aphrodisaeus
,
or
other
great
Luminaries
in
Philosophy
;
if
thou
thinkest
thou
art
a
pretty
proficient
in
School-Learning
,
compare
thy self
with
Aquinas
,
Scotus
,
Suarez
;
if
thou
think
thou
excellest
in
the
Mathematicks
,
compare
thy self
with
Euclide
,
Archimedes
,
Tycho
,
&c.
and
then
thou
wilt
find
thy self
to
be
like
a
little
Candle
to
a
Star
.
The
most
of
the
Learning
that
this
Age
glories
of
,
is
but
an
Extract
or
Collection
of
what
we
find
in
those
men
of
greater
parts
;
only
we
think
we
have
done
great
matters
if
we
digest
it
into
some
other
method
,
and
prick
in
here
and
there
a
small
pittance
of
our
own
,
or
quarrel
at
something
that
the
Ancients
delivered
in
some
odd
particulars
.
And
yet
even
in
this
very
essay
Self-love
playes
such
a
part
,
that
unless
there
be
a
great
excess
and
admirable
advantage
of
others
that
are
above
as
in
any
learning
or
knowledge
,
we
are
ready
to
exalt
our selves
above
our
standard
,
and
seem
in
our
own
eyes
to
be
at
least
equal
to
those
that
exceed
us
,
or
by
envy
and
detraction
to
bring
down
others
below
our selves
,
especially
if
we
hit
upon
some
little
caprichio
that
we
think
they
said
not
.
5.
And
lastly
,
consider
the
great
Example
of
our
Lord
and
Master
Christ
Jesus
,
who
was
the
only
Son
of
the
glorious
God
,
full
of
Wisdom
,
Knowledge
,
Power
,
Holiness
,
Goodness
and
Truth
,
and
notwithstanding
all
this
,
humbled
himself
and
became
of
no
reputation
,
and
took
upon
him
the
form
of
a
Servant
,
emptied
himself
,
and
humbled
himself
,
and
became
obedient
to
death
,
even
the
death
of
the
Cross
;
Philipp.
2.5
,
6
,
7
,
8.
Christ
Jesus
brought
with
him
from
heaven
the
Doctrine
of
Holiness
and
Righteousness
,
ness
,
and
in
all
his
Sermons
there
is
not
any
one
Virtue
that
he
commendeth
and
commandeth
more
than
Humility
and
Lowliness
of
Mind
,
nor
any
one
Vice
that
he
sets
himself
more
against
than
Pride
and
Haughtiness
of
Mind
.
In
his
Beatitudes
,
Matth.
5.35
.
Poverty
of
Spirit
hath
the
first
promise
,
and
Meekness
and
Humility
the
third
.
Matth.
23.6
,
7.
He
checks
and
disparageth
the
Pride
of
the
Pharises
,
commands
his
Disciples
to
run
quite
counter
to
their
method
;
He
that
will
be
great
among
you
,
shall
be
your
servant
.
Again
,
Matth.
18.1
Luk.
9
.
Mar.
9
.
34.
when
the
bubble
of
Ambition
arose
among
the
Disciples
,
who
should
be
greatest
,
he
checks
their
Pride
with
the
pattern
and
commendation
of
a
little
Child
:
And
what
he
thus
taught
,
he
lived
.
One
of
the
great
Ends
of
the
mission
of
Christ
into
the
world
,
was
that
he
should
not
only
be
a
Preacher
of
Virtue
,
Goodness
;
and
Piety
,
but
also
an
Example
of
it
:
And
if
we
look
through
the
whole
life
of
Christ
,
there
is
not
one
virtue
that
he
did
more
signally
exercise
,
or
by
his
example
more
expresly
commend
to
the
imitation
of
Christians
,
than
Humility
.
I
do
not
remember
that
he
saith
in
any
place
Learn
of
me
to
do
Miracles
,
for
I
am
mighty
in
power
;
no
nor
yet
Learn
of
me
,
for
I
am
Holy
,
for
I
am
Obedient
to
the
Law
of
God
,
for
I
am
Liberal
,
though
in
all
these
he
was
exhibited
as
an
excellent
Example
of
Holiness
,
Obedience
,
and
Charity
,
and
must
be
the
pattern
of
our
imitation
:
But
as
if
Humility
and
Lowliness
of
Mind
were
the
great
Master-piece
of
his
Example
,
he
calls
out
,
even
when
he
was
in
one
of
the
highest
Extasies
of
spirit
,
that
we
find
until
his
Passion
,
Matth.
11.
25
,
29.
Learn
of
me
,
for
I
am
meek
and
lowly
in
heart
,
and
ye
shall
find
rest
unto
your
souls
:
And
in
that
signal
advice
given
by
the
Apostle
,
Phil.
5
.
Let
the
same
mind
be
in
you
which
was
also
in
Christ
Jesus
,
who
being
in
the
form
of
God
,
thought
it
no
robbery
to
be
equal
with
God
:
But
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likeness
of
man
;
and
being
found
in
the
fashion
of
a
man
,
he
humbled
himself
,
and
became
obedient
to
death
,
even
the
death
of
the
cross
.
But
Blessed
Saviour
!
was
there
nothing
else
for
us
to
learn
of
thee
,
but
thy
Meekness
and
Humility
?
was
there
not
something
else
wherein
we
were
to
bear
in
Mind
,
thy
Image
,
and
write
after
thy
Excellent
Copy
?
was
there
not
thy
Holiness
,
Purity
,
Obedience
,
Patience
,
Trust
in
God
,
and
all
that
Constellation
of
Virtues
that
appeared
in
thy
Doctrine
and
Life
?
Surely
yes
,
he
was
exhibited
both
as
a
Prophet
to
Teach
,
and
an
Example
to
be
Imitated
in
all
these
also
,
but
in
his
Humility
,
if
we
may
say
with
reverence
,
before
all
:
1.
Because
the
instance
and
example
of
his
Humility
was
the
most
signal
and
wonderful
of
all
the
rest
of
his
admirable
virtues
;
that
the
Eternal
Son
of
the
Eternal
God
should
condescend
so
low
,
as
to
become
a
man
,
born
of
a
woman
,
and
live
upon
earth
such
a
despised
life
,
and
dye
such
an
accursed
death
,
is
an
instance
of
Humility
,
not
only
beyond
all
example
,
but
an
instance
is
impossible
in
nature
to
be
parallel'd
.
2.
Because
Pride
and
Vain-glory
is
so
unhappily
rivetted
in
the
corrupt
nature
of
man
,
and
it
is
so
hard
a
thing
to
bring
him
to
be
humble
and
lowly
,
notwithstanding
all
the
benefits
and
advantages
of
it
,
that
it
did
not
only
stand
in
need
of
the
most
explicit
Doctrine
of
Christ
to
teach
and
commend
it
,
the
most
unparallel'd
Example
of
Christ
to
win
men
over
to
it
,
but
also
the
most
plain
and
direct
and
explicit
explication
of
that
Example
by
that
remarkable
and
special
invitation
of
our
Lord
to
it
,
Learn
of
me
,
for
I
am
meek
and
lowly
;
and
again
by
his
Apostle
,
Let
the
same
mind
be
in
you
which
was
in
Christ
Jesus
,
&c.
3.
Because
without
Humility
to
prepare
and
mellow
the
hearts
of
men
,
it
would
not
be
morally
possible
for
them
to
receive
the
Faith
of
Christ
.
It
was
Pride
that
made
the
Doctrine
of
Christ
only
to
be
to
the
Jews
a
stumbling-block
,
to
the
Greeks
foolishness
,
but
to
them
that
are
called
,
viz.
that
obey
the
call
of
Christ
,
Matth.
11.28
.
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
&c.
Learn
of
m●
for
I
am
meek
and
lowly
in
heart
;
it
is
Christ
the
Power
of
God
and
the
Wisdom
of
God
.
1
Cor.
1.23
,
24.
4.
Because
,
without
Humility
,
all
the
rest
of
those
Excellent
Virtues
,
that
were
taught
in
the
Doctrine
,
and
exhibited
in
the
Example
of
Christ
,
had
been
but
unacceptable
:
A
visible
Holiness
,
yet
accompanied
with
Pride
and
Ostentation
,
is
but
a
disguise
of
holiness
,
that
accursed
hypocrisie
,
that
our
Saviour
condemned
in
the
Pharisees
and
others
,
Matth.
6.16
.
Obedience
to
the
Law
of
God
,
Good
works
,
Fasting
,
Prayers
,
yet
if
done
with
Pride
,
Ostentation
,
and
Vain-glory
,
are
dead
and
unacceptable
.
Matth.
23.5
.
Charity
,
Alms
,
and
Benificence
,
if
done
with
Pride
,
and
Ostentation
,
and
to
receive
Glory
of
men
,
loseth
its
worth
and
reward
.
Matth.
6.12
.
So
that
Humility
and
Lowliness
of
Mind
is
the
substratum
and
ground-work
,
the
necessary
ingredient
into
all
acceptable
duties
towards
God
or
Men.
A
GOOD
METHOD
TO
ENTERTAIN
Unstable
and
Troublesome
TIMES
.
THe
first
expedient
is
to
Expect
them
before
they
come
;
the
very
state
of
the
World
is
Uncertain
and
Unstable
,
and
for
the
most
part
Stormy
and
Troublesome
.
If
there
be
some
intervals
of
Tranquillity
and
Sedateness
,
they
are
commonly
attended
with
longer
periods
of
unquietness
and
trouble
;
and
the
greatest
impressions
are
then
made
by
them
,
when
they
surprize
us
,
and
come
unexpected
.
When
the
mind
is
prepared
for
them
by
a
kind
of
Anticipation
,
it
abates
the
edge
,
and
keenness
,
and
sharpness
of
them
.
By
this
means
a
man
,
in
a
great
measure
,
knows
the
worst
of
them
before
he
feels
them
,
which
renders
the
very
incumbence
of
them
not
so
smart
and
troublesome
to
sense
,
as
otherwise
they
would
be
.
This
Pre-apprehension
and
Anticipation
of
troubles
and
difficulties
is
the
mother
of
Prevention
,
where
it
is
possible
;
and
where
it
is
not
,
yet
it
is
the
mother
of
Patience
and
Resolution
when
they
come
.
Bilney
the
Martyr
,
was
wont
before
he
suffered
,
to
put
his
Finger
in
the
Candle
,
to
habituate
himself
to
a
patient
undergoing
of
his
future
Martyrdom
;
by
this
means
,
he
in
a
great
measure
knew
the
worst
of
it
,
and
armed
himself
with
resolution
and
patience
to
bear
i●
.
Men
are
too
apt
to
feed
their
fancies
with
the
Anticipation
of
what
they
hope
for
and
wish
in
this
World
,
and
to
possess
it
in
imagination
,
before
they
attain
it
in
fruition
;
and
this
makes
men
vain
:
and
if
they
would
have
the
patience
sometimes
to
anticipate
what
they
have
just
cause
to
fear
,
and
to
put
themselves
under
a
Pre-apprehension
of
it
,
in
relation
to
crosses
and
troubles
;
it
would
make
them
wise
,
and
teach
them
a
lesson
of
Patience
and
Moderation
,
before
they
have
occasion
to
use
it
;
so
that
they
need
not
then
begin
to
learn
it
when
the
present
and
incumbent
Pressure
renders
the
lesson
more
difficult
.
This
was
the
Method
our
Blessed
Lord
took
with
his
Disciples
,
frequently
to
tell
them
before-hand
what
they
must
expect
in
the
world
,
Math.
10.
and
in
divers
other
places
,
telling
them
,
they
must
expect
in
this
world
the
worst
of
temporal
evils
,
that
they
might
thereby
be
prepared
to
entertain
them
with
Resolution
and
Patience
,
and
might
habituate
their
minds
for
their
reception
.
2.
The
second
expedient
is
,
that
we
use
all
diligence
to
gain
such
a
Treasure
as
lies
above
the
reach
of
the
Storms
of
this
world
;
a
Kingdom
that
cannot
be
shaken
;
namely
,
our
Peace
with
God
in
Christ
,
the
Pardon
of
our
Sins
,
and
a
well-grounded
Hope
,
and
assurance
of
Eternal
Life
.
These
be
things
that
lie
out
of
Gun-shot
,
and
will
render
the
greatest
troubles
that
can
befall
this
lower
world
,
or
us
in
it
;
not
only
tollerable
,
but
small
and
inconsiderable
,
when
in
the
midst
of
all
the
concussions
of
this
world
,
in
the
midst
of
Losses
of
Goods
or
Estate
,
in
the
midst
of
Storms
,
and
Confusions
,
and
Disasters
,
and
Calamities
,
a
man
can
have
such
deep
and
settled
considerations
as
these
:
Though
I
can
see
nothing
but
Confusions
,
and
little
hopes
of
their
amendment
,
yet
I
have
that
which
is
out
of
the
reach
of
all
these
;
that
which
is
infinitely
more
valuable
to
me
,
than
all
the
best
the
World
can
give
;
that
which
I
can
please
and
comfort
my
self
in
,
not
with
standing
all
these
worldly
distractions
and
fears
;
namely
,
the
assurance
of
my
Peace
with
the
great
God
of
Heaven
and
Earth
.
The
worst
that
I
can
suffer
by
these
discomposures
,
&
the
most
I
can
fear
from
them
,
is
but
death
;
and
that
will
not
only
put
a
period
to
the
things
I
suffer
,
or
can
fear
in
this
life
,
but
will
let
me
into
the
actual
possession
of
my
hopes
,
even
such
a
state
of
glory
&
happiness
as
can
never
be
ended
,
nor
shaken
.
Such
a
hope
,
and
such
an
assurance
as
this
,
will
keep
the
soul
above
water
,
and
in
a
state
of
peace
and
tranquillity
in
all
the
Tempests
and
Shipwracks
that
can
befal
either
this
inferiour
World
,
or
any
person
in
it
.
3.
The
third
Expedient
is
this
,
that
a
man
be
Resolvedly
constant
to
keep
a
good
Conscience
,
both
before
the
approach
of
Troubles
,
and
under
them
.
It
is
most
certainly
true
,
that
the
very
Sting
and
Venom
of
all
Crosses
and
Troubles
,
is
Sin
,
and
a
Consciousness
of
the
guilt
of
it
.
This
is
that
which
gives
Troubles
and
Crosses
,
and
Calamities
their
vigor
,
force
,
and
sharpness
;
it
is
the
Elixir
,
the
very
Life
of
them
,
when
a
man
shall
be
under
extream
outward
Calamities
,
loss
of
Goods
,
loss
of
Liberty
,
loss
of
Country
,
all
outward
hopes
failing
,
and
still
greater
Billows
,
and
Waves
,
and
Storms
,
and
Fears
,
in
prospect
,
and
within
an
angry
,
unquiet
,
avenging
Conscience
,
then
indeed
troubles
have
their
perfection
of
Malignity
.
But
if
a
man
,
in
the
midst
of
all
these
black
and
stormy
appearances
,
hath
a
Conscience
full
of
Peace
,
and
Integrity
,
and
comfortable
Attestation
,
this
gives
a
Calm
in
the
midst
of
all
these
Storms
;
and
the
reason
is
apparent
:
for
it
is
not
the
Tempestuousness
or
Tranquillity
of
Externals
,
that
creates
the
trouble
or
the
quietness
of
the
Man
,
but
it
is
the
Mind
,
and
that
state
of
composure
or
discomposure
that
the
mind
is
put
into
occasionally
from
them
;
and
since
there
is
nothing
in
the
world
that
conduceth
more
to
the
composure
&
tranquillity
of
the
mind
,
than
the
Serenity
and
Clearness
of
the
Conscience
;
keep
but
that
safe
and
untainted
,
the
mind
will
enjoy
a
calm
and
tranquillity
in
the
midst
of
all
the
storms
of
the
World
;
and
although
the
Waves
beat
,
and
the
Sea
works
,
and
the
Winds
blow
,
that
mind
that
hath
a
quiet
and
clear
Conscience
within
,
will
be
as
stable
and
as
safe
from
perturbation
,
as
a
Rock
in
the
midst
of
a
Tempestuous
Sea
,
and
will
be
a
Goshen
to
,
and
within
it self
,
when
the
rest
of
the
world
without
,
and
round
about
a
man
,
is
like
an
Egypt
for
Plagues
and
Darkness
.
If
therefore
,
either
before
the
access
or
irruption
of
troubles
,
or
under
their
pressure
,
any
thing
or
person
in
the
world
sollicite
thee
to
ease
or
deliver
thy self
by
a
breach
or
wound
of
thy
Conscience
,
know
,
they
are
about
to
cheat
thee
of
thy
best
security
under
God
,
against
the
power
and
malignity
of
troubles
;
they
are
about
to
clip
off
that
Lock
,
wherein
next
under
God
,
thy
strength
lieth
.
What-ever
therefore
thou
dost
hazard
or
lose
,
keep
the
integrity
of
thy
Conscience
,
both
before
the
access
of
troubles
and
under
them
.
It
is
a
Jewel
,
that
will
make
thee
Rich
in
the
midst
of
Poverty
;
a
Sun
,
that
will
give
thee
Light
in
(
the
)
midst
of
darkness
;
a
Fortress
that
will
keep
thee
safe
in
the
greatest
danger
,
and
that
is
never
to
be
taken
,
unless
thou
thy self
betray
it
,
and
deliver
it
up
.
4.
The
next
Expedient
is
this
;
namely
,
an
Assurance
that
the
Divine
Wisdom
,
Power
,
and
Providence
,
doth
Dispose
,
Govern
,
and
Order
all
the
things
in
the
world
,
even
those
that
seem
most
confused
,
irregular
,
tumultuous
,
and
contumacious
.
This
,
as
it
is
a
most
certain
truth
,
so
is
it
a
most
excellent
expedient
to
compose
and
fettle
the
mind
,
especially
of
such
a
man
who
truly
loves
and
fears
this
great
God
,
even
under
the
blackest
and
most
dismal
Troubles
and
Confusions
,
for
it
must
most
necessarily
give
a
sound
,
present
,
and
practical
Argument
of
Patience
and
Contentation
.
For
even
these
black
dispensations
are
under
the
government
and
management
of
the
most
Wise
and
Powerful
God
.
Why
should
I
,
that
am
a
foolish
vain
Creature
,
that
scarce
see
to
any
distance
before
me
,
take
upon
me
to
censure
these
Dispensations
,
to
struggle
impatiently
with
them
,
to
disquiet
and
torment
my self
with
vexation
at
them
?
Let
God
alone
to
govern
and
order
the
world
as
he
thinks
fit
:
as
his
Power
is
infinite
and
cannot
be
resisted
,
so
is
his
Wisdom
infinite
,
and
knows
best
what
is
to
be
done
,
and
when
,
and
how
.
2.
As
it
gives
a
sound
Argument
of
Patience
and
Contentedness
,
so
it
gives
a
clear
inference
of
Resignation
of
our selves
up
unto
him
,
and
to
his
will
and
disposal
,
upon
the
account
of
his
Goodness
.
It
is
the
mere
Bounty
and
Goodness
of
God
that
first
gave
being
to
all
things
,
and
preserves
all
things
in
their
Being
;
that
gives
all
those
Accomodations
and
Conveniencies
that
accompanie
their
Being
;
why
should
I
therefore
distrust
his
Goodness
?
As
he
hath
Power
to
do
what
he
pleaseth
;
Wisdom
to
direct
and
dispose
that
Power
,
so
he
hath
infinite
Goodness
,
that
accompanies
that
Power
and
that
Wisdom
.
As
I
cannot
put
my
will
into
the
hands
of
greater
Wisdom
,
so
I
cannot
put
my
will
into
the
hands
of
greater
Goodness
:
His
Beneficence
to
his
Creatures
is
greater
than
it
is
possible
for
the
Creatures
to
have
to
themselves
.
I
will
not
only
therefore
patiently
Submit
to
his
Power
and
Will
,
which
I
can
by
no
means
resist
,
but
chearfully
Resign
up
my self
to
the
disposal
of
his
Will
,
which
is
infinitely
best
,
and
therefore
a
better
rule
for
my
disposal
,
than
my
own
will
.
5.
The
next
Expedient
is
Faith
and
Recumbence
upon
those
Promises
of
his
,
which
all
wise
and
good
men
do
,
and
must
value
above
the
best
Inheritance
in
this
World
:
namely
,
that
he
will
not
leave
nor
forsake
those
that
fear
and
love
him
.
Heb.
13.5
.
How
much
more
shall
your
Heavenly
Father
give
good
things
to
them
that
ask
him
,
Matth.
6.30
Matth.
7.11
.
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
?
Rom.
8.
32.
All
things
shall
work
together
for
good
to
them
that
love
God
,
Rom
8.
28
Upon
the
assurance
of
these
Divine
Promises
,
my
heart
may
quiet
it self
in
the
midst
of
all
the
most
dark
and
tumultuous
concussions
in
the
world
.
Is
it
best
for
me
to
be
delivered
out
of
them
,
or
to
be
preserved
in
or
under
them
?
I
am
under
the
Providence
and
Government
of
my
Heavenly
Father
,
who
hath
said
,
He
will
not
leave
me
,
nor
forsake
me
;
who
takes
more
care
of
me
,
and
bears
more
love
to
me
than
I
can
bear
to
my
most
dutiful
Child
;
that
can
in
a
moment
rescue
(
me
)
from
the
calamity
,
or
infallibly
secure
me
under
it
;
that
sees
and
knows
every
moment
of
my
condition
,
and
a
thousand
expedients
to
preserve
or
relieve
me
.
On
the
other
side
,
do
I
fall
in
the
same
common
calamity
,
and
sink
under
it
without
any
deliverance
from
it
,
or
preservation
under
it
?
His
will
be
done
;
I
am
sure
it
is
for
my
good
,
nay
,
it
is
not
possible
it
should
be
otherwise
.
For
my
very
death
,
the
worst
of
worldly
evils
will
be
but
the
transmission
of
me
into
a
state
of
Blessedness
,
Rest
,
and
Immortality
;
for
,
Blessed
are
they
that
die
in
the
Lord
,
they
rest
from
their
labours
and
(
their
)
works
follow
them
.
6.
The
next
Expedient
is
Prayer
.
The
glorious
God
of
Heaven
hath
given
us
a
free
and
open
access
to
his
Throne
,
there
to
sue
out
by
Prayer
,
those
Blessings
and
Mercies
which
he
hath
promised
.
It
is
not
only
a
Duty
that
we
owe
in
recognition
of
the
divine
Soveraignty
;
a
Priviledge
of
greater
value
than
if
we
were
made
Lords
of
the
whole
Earth
;
but
a
Means
to
attain
those
Mercies
,
that
the
Divine
Wisdom
and
Goodness
knows
to
be
fittest
for
us
;
by
this
means
we
may
be
sure
to
have
deliverance
or
preservation
,
if
useful
or
fit
for
us
;
or
if
not
,
yet
those
favours
and
condescentions
from
Almighty
God
,
that
are
better
than
deliverance
it self
;
namely
,
Patience
and
Contentedness
with
the
Divine
Good
Pleasure
;
Resignation
of
our
wills
to
him
;
great
Peace
and
Tranquillity
of
mind
;
Evidences
and
Communications
of
his
Love
and
Favour
to
us
;
Support
under
our
weaknesses
and
despondences
:
and
many
times
Almighty
God
,
in
these
Wildernesses
of
distractions
and
confusions
,
and
storms
,
and
calamities
,
whether
publick
or
private
,
gives
out
as
a
return
to
hearty
and
faithful
prayer
,
such
Revelations
of
his
Goodness
,
and
Irradiations
of
his
Favour
and
Love
,
that
a
man
would
not
exchange
for
all
the
external
happiness
that
this
world
can
afford
;
and
Recompenceth
the
loss
and
troubles
in
relation
to
externals
,
with
a
far
greater
measure
of
the
Manifestations
of
his
favour
,
than
ever
a
man
did
receive
in
his
greatest
confluence
of
external
advantages
.
Yea
,
and
possibly
,
the
time
of
external
storms
and
troubles
is
far
more
seasonable
for
such
returns
of
faithful
and
humble
prayer
,
than
the
times
of
external
affluence
and
benefits
:
and
the
devotion
of
the
soul
by
such
troubles
raised
to
a
greater
height
,
and
accompanied
with
more
Grace
and
Humility
and
Fervency
,
than
is
ordinarily
found
in
a
condition
of
external
peace
,
plenty
and
serenity
.
Changes
and
Troubles
.
Peace
way-ward
Soul
!
let
not
those
various
storms
,
Which
hourly
fill
the
World
with
fresh
Alarms
,
Invade
thy
Peace
;
nor
discompose
that
Rest
,
Which
thou
maist
keep
untoucht
within
thy
Breast
,
Amidst
those
whirlwinds
,
if
thou
keep
but
free
Thy
Intercourse
betwixt
thy
God
and
thee
.
The
Region
lies
above
these
Storms
:
and
know
Thy
thoughts
are
earthly
,
and
they
creep
too
low
;
If
these
can
reach
thee
,
or
access
can
find
,
To
bring
or
raise
like
Tempests
in
thy
Mind
.
But
yet
in
these
disorders
something
lies
,
That
's
worth
thy
notice
,
out
of
which
the
Wise
May
trace
,
and
find
that
Just
and
Powerful
Hand
,
That
secretly
,
but
surely
doth
Command
And
Manage
these
distempers
with
that
skill
,
That
while
they
seem
to
Cross
they
Act
his
Will.
Observe
that
Silver
Thred
,
that
steers
and
bends
The
worst
of
all
disorders
,
to
such
Ends
,
That
speak
his
Justice
,
Goodness
,
Providence
,
Who
closely
guides
it
by
his
Influence
.
And
though
these
Storms
are
lond
,
yet
listen
well
,
There
is
another
message
that
they
tell
:
This
World
is
not
thy
Country
;
't
is
thy
Way
;
Too
much
contentment
would
invite
thy
stay
Too
long
upon
thy
journey
;
make
it
strange
Vnwelcome
News
,
to
think
upon
a
Change
:
Whereas
this
rugged
entertainment
send
Thy
thoughts
before
thee
to
thy
journeys
end
;
Chides
thy
desires
homeward
;
tells
thee
plain
,
To
think
of
resting
here
it
is
but
vain
;
Makes
thee
to
set
an
equal
estimate
,
On
this
uncertain
World
,
and
a
just
rate
On
that
to
come
:
It
bids
thee
wait
and
stay
,
Until
thy
Master
calls
,
and
then
with
joy
To
entertain
it
.
Such
a
Change
as
this
,
Renders
thy
Loss
thy
Gain
;
improves
thy
Bliss
.
OF
THE
REDEMPTION
OF
TIME
How
,
and
why
it
is
to
be
REDEEMED
.
I
Would
consider
these
Particulars
:
1.
What
that
Time
is
which
we
are
to
Redeem
.
2.
What
it
is
to
Redeem
that
Time
.
3.
How
that
Time
is
to
be
Redeemed
.
4.
Why
that
Time
is
thus
to
be
Redeemed
.
The
first
of
these
,
what
that
Time
is
,
that
is
to
be
Redeemed
.
The
Philosophers
trouble
themselves
much
what
time
is
,
and
leave
it
very
difficult
;
but
we
shall
not
need
to
trouble
our selves
with
that
inquiry
.
The
Time
that
is
here
meant
,
seems
to
be
under
this
double
Relation
:
First
,
in
relation
to
some
apt
season
for
any
thing
to
be
done
;
and
then
it
is
properly
called
Opportunity
;
which
is
nothing
else
but
the
co-incidence
of
some
circumstance
accommodate
to
some
action
suitable
to
it
:
as
the
Time
for
the
Husband-man
to
Reap
his
Corn
,
is
when
the
Corn
is
ripe
,
and
the
weather
seasonable
.
It
is
time
for
the
Smith
to
forge
his
Iron
when
it
is
hot
,
and
therefore
malleable
;
and
so
in
matters
moral
:
It
is
a
time
to
shew
mercy
when
an
object
of
misery
occurrs
,
and
a
power
to
give
relief
.
This
,
as
I
take
it
,
is
that
which
the
Greeks
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Opportunity
.
Secondly
,
In
relation
to
that
continuance
of
the
duration
of
the
reasonable
Creature
in
life
,
in
this
world
,
or
the
time
of
our
life
.
2.
To
Redeem
Time
therefore
,
is
in
relation
to
both
these
,
viz.
1.
In
relation
to
Seasons
or
Opportunities
:
the
Redemption
of
Time
in
this
respect
is
1.
Diligently
to
watch
and
observe
all
fitting
Seasons
and
Opportunities
of
doing
all
the
good
we
may
,
whether
in
relation
to
Almighty
God
,
his
Service
and
Glory
;
in
relation
to
others
,
in
all
acts
of
Charity
and
Justice
;
in
relation
to
our selves
,
in
improvements
of
Knowledge
,
Piety
and
Vertue
.
2.
Industriously
to
lay
hold
of
all
these
opportunities
,
and
not
to
let
them
slip
,
but
to
apply
suitable
actions
to
suitable
opportunities
,
when
they
occurr
.
2.
In
relation
to
the
times
of
our
lives
;
and
so
we
are
said
to
Redeem
our
Time
.
1.
When
we
constantly
imploy
our
time
,
and
leave
as
few
vacuities
and
interstitia
in
it
without
imploying
it
;
the
opposite
to
this
is
Idleness
,
or
doing
nothing
.
2.
When
we
imploy
our
time
constantly
in
doing
something
that
is
answerable
to
the
value
and
usefulness
of
our
time
.
3.
The
opposites
to
this
,
are
first
,
the
sinful
imployment
of
our
time
,
which
is
indeed
worse
than
Idleness
:
Or
Secondly
,
the
vain
,
and
impertinent
,
and
unprofitable
imployment
of
our
time
,
as
Domitian
did
in
killing
of
Flyes
.
When
we
imploy
our
time
not
only
in
things
profitable
,
but
in
such
things
as
are
of
greatest
use
and
importance
;
and
therefore
such
imployments
as
are
of
greatest
importance
and
concernment
,
ought
to
take
up
the
greatest
and
most
considerable
part
of
our
time
;
otherwise
we
are
imprudent
and
irrational
in
the
Improvement
or
Redemption
of
our
Time
.
And
therefore
this
Redeeming
of
our
Time
is
ordinarily
called
Husbanding
of
our
time
,
in
resemblance
of
the
Husband-mans
proceeding
with
his
ground
.
If
the
Husbandman
doth
not
at
all
Till
and
Sow
his
ground
,
but
is
idle
;
or
if
he
takes
much
pains
in
Tilling
of
his
ground
,
and
Sowes
nothing
but
Cockle
and
Darnel
,
or
such
hurtful
Seeds
;
or
if
he
Sowes
not
that
which
is
hurtful
,
but
Sowes
light
or
unprofitable
Corn
;
or
Sowes
that
ground
with
a
more
ignoble
and
unuseful
Grain
,
which
would
with
more
reason
and
advantage
be
imployed
to
a
more
noble
grain
,
that
would
yield
more
prosit
;
or
if
he
Sowes
a
suitable
grain
,
but
observes
not
his
season
proper
for
it
,
that
man
is
an
ill
Husband
of
his
ground
:
And
he
that
with
the
like
negligence
,
or
imprudence
Husbands
his
time
,
is
an
ill
Husband
of
his
time
,
and
doth
not
redeem
it
as
he
is
here
directed
.
But
of
this
more
in
the
next
.
3.
How
Time
is
to
be
Redeemed
.
The
particular
Methods
of
Husbanding
of
Time
under
both
the
former
relations
,
viz.
in
relation
to
opportunity
,
and
in
relation
to
our
time
of
life
,
shall
be
promiscuously
set
down
.
Now
the
actions
of
our
lives
may
be
distinguished
into
several
kinds
,
and
in
relation
to
those
several
actions
,
will
the
imployments
of
our
times
be
diversified
.
1.
There
are
actions
Natural
,
such
as
are
Eating
,
Drinking
,
Sleep
,
Motion
,
Rest
.
2.
Actions
Civil
;
as
Provision
for
Families
,
bearing
of
publick
Offices
in
times
of
Peace
or
War
;
moderate
Recreations
and
Divertisements
;
imployments
in
civil
Vocations
,
as
Agriculture
,
Mechanical
Trades
,
Liberal
Professions
.
3.
Actions
Moral
,
whether
relating
to
our selves
,
as
Sobriety
,
Temperance
,
Moderation
,
(
which
though
they
are
rather
habits
than
action
,
and
the
actions
of
them
rather
consists
in
Negatives
than
Positives
,
yet
I
stile
them
actions
)
or
relating
to
others
,
as
acts
of
Justice
,
Charity
,
Compassion
,
Liberality
.
4.
Or
last
,
Actions
Religious
,
relating
to
Almighty
God
,
as
Invocation
,
Thanksgiving
,
Inquiringinto
his
Works
,
Will
,
Obedience
to
his
Law
and
Commands
,
observing
the
solemn
seasons
of
his
Worship
and
Service
,
and
,
which
must
go
through
and
give
a
tincture
to
all
the
rest
,
a
habit
of
Fear
of
him
,
Love
to
him
,
Humility
and
Integrity
of
heart
and
soul
before
him
;
and
in
sum
,
a
habit
of
Religion
towards
God
in
his
Son
Jesus
Christ
;
which
is
the
magnum
oportet
,
the
one
thing
necessary
,
and
over-weighs
all
the
rest
upon
this
account
.
1.
In
respect
of
the
excellency
and
soveraignty
of
the
Object
,
Almighty
God
,
to
whom
we
owe
our
Being
,
and
the
strength
and
flower
of
our
Souls
.
2.
In
respect
of
the
nobleness
of
the
end
thereby
and
therein
to
be
attained
;
for
whereas
all
the
rest
serve
only
to
the
Meridian
of
this
Life
,
the
latter
hath
a
prospect
to
an
eternal
Life
.
3.
In
respect
of
the
nobleness
of
the
habit
it self
,
which
hath
an
universal
influence
into
all
the
rest
of
the
before-mentioned
relations
,
and
advanceth
and
improveth
,
and
innobleth
them
.
It
would
be
too
long
to
prosecute
the
methods
of
Redeeming
the
Time
in
the
particular
relations
to
all
these
actions
in
this
sheet
of
paper
;
therefore
in
this
pursuit
of
the
manner
of
Redeeming
the
Time
,
I
shall
set
down
only
these
generals
.
1.
We
are
to
neglect
no
opportunity
that
occurs
to
do
good
;
but
1.
To
watch
all
opportunities
,
that
offer
themselves
in
order
thereunto
.
2.
To
seek
for
them
,
if
they
offer
not
themselves
.
3.
To
use
them
,
and
not
to
let
them
slip
.
2.
In
the
co-incidence
of
opportunities
of
several
kinds
,
and
suiting
to
several
actions
,
to
give
those
the
praelation
that
correspond
to
the
most
worthy
actions
;
and
in
the
co-incidence
of
opportunities
for
actions
of
equal
moment
to
prefer
such
as
are
most
rare
,
and
probably
of
unlikelihood
to
occur
again
,
before
those
that
are
under
a
probability
of
frequent
occurrence
.
3.
We
are
to
be
very
careful
to
leave
no
banks
or
interspersions
of
idleness
in
our
lives
.
Those
men
that
have
most
imployment
,
and
of
the
most
constant
nature
,
cannot
choose
but
have
certain
interstitia
between
tween
the
varieties
of
business
,
which
may
be
fitted
with
imployments
suitable
to
their
length
or
qualities
;
and
it
becomes
a
good
Husband
of
his
time
to
have
some
designations
and
destinations
of
businesses
that
may
be
suitable
to
the
nature
,
quality
,
seasons
,
and
morae
of
those
vacant
interstitia
.
An
industrious
Husband-man
,
Trades-man
,
Scholar
,
will
never
want
business
fitted
for
occasional
vacancies
and
horae
subsecivae
.
Gellius
,
his
Noctes
Atticae
have
left
us
an
experiment
of
it
:
And
a
Christian
,
even
as
such
,
hath
ready
imployments
for
occasional
interstices
,
Reading
,
Praying
;
the
crums
and
fragments
of
time
would
be
furnished
with
their
suitable
imployments
;
't
is
precious
,
and
therefore
let
none
of
it
be
lost
.
4.
Much
time
might
be
save
dand
redeemed
in
retrenching
the
unnecessary
expences
thereof
in
our
ordinary
sleep
,
attiring
and
dressing
our selves
,
and
the
length
of
our
Meals
,
as
Breakfasts
,
Dinners
,
Suppers
;
which
,
especially
in
this
latter
Age
,
and
among
people
of
the
better
sort
,
are
protracted
to
an
immoderate
and
excessive
length
:
There
is
little
less
than
ten
or
twelve
hours
every
day
spent
in
these
refections
,
and
their
appendancies
which
might
be
fairly
reduced
to
much
less
.
5.
Take
heed
of
entertaining
vain
thoughts
,
which
are
a
very
great
consumption
of
time
,
and
is
very
incident
to
Melancholy
and
Fanciful
persons
,
whom
I
have
known
to
sit
the
greatest
part
of
several
days
in
projecting
what
they
would
do
if
they
had
such
Estates
,
Honours
,
or
Places
,
and
such
kind
of
unprofitable
and
vain
meditations
;
which
humour
is
much
improved
in
them
that
lie
long
in
bed
in
a
Morning
.
6.
Beware
of
too
much
Recreation
.
Some
bodily
exercise
is
necessary
,
for
sedentary
men
especially
;
but
let
it
not
be
too
frequent
,
nor
too
long
.
Gameing
,
Taverns
,
and
Plays
,
as
they
are
pernicious
,
and
corrupt
Youth
;
so
if
they
had
no
other
fault
,
yet
they
are
justly
to
be
declined
in
respect
of
their
excessive
expence
of
time
,
and
habituating
men
to
idleness
and
vain
thoughts
,
and
disturbing
passions
and
symptoms
,
when
they
are
past
,
as
well
as
while
they
are
used
.
Let
no
Recreations
of
any
long
continuance
be
used
in
the
Morning
,
for
they
hazard
the
loss
or
discomposure
of
the
whole
day
after
.
7.
Visits
made
or
received
,
are
for
the
most
part
an
intollerable
consumption
of
time
,
unless
prudently
ordered
;
and
they
are
for
the
most
part
spent
in
vain
and
impertinent
discourses
.
1.
Let
them
not
be
used
in
the
Morning
.
2.
If
the
visits
be
made
to
,
or
by
persons
of
impertinence
,
let
them
be
short
,
and
at
such
times
as
may
be
best
spared
from
what
is
more
useful
or
necessary
,
viz.
at
Meals
,
or
presently
after
.
3.
But
if
the
persons
to
be
visited
,
are
men
of
Wisdom
,
Learning
,
or
Eminence
of
parts
,
the
visits
may
be
longer
,
but
yet
so
as
the
time
may
be
prositably
spent
in
useful
discourse
,
which
carries
with
it
,
as
well
profit
and
advantage
,
as
civility
and
respect
.
8.
Be
obstinately
constant
to
your
Devotions
at
certain
set
times
;
and
be
sure
to
spend
the
Lords
day
entirely
in
those
Religious
duties
proper
for
it
;
and
let
nothing
but
an
inevitable
necessity
divert
you
from
it
.
For
,
1.
It
is
the
best
and
most
prositably
spent
time
;
it
is
in
order
to
the
great
end
of
your
being
in
this
World
.
2.
It
is
in
order
to
your
everlasting
happiness
;
in
comparison
of
which
,
all
other
businesses
of
this
life
are
idle
and
vain
;
it
is
that
which
will
give
you
the
greatest
comfort
in
your
Life
,
in
your
Sickness
,
in
your
Death
;
and
he
is
a
Fool
that
provides
not
for
that
which
will
most
certainly
come
.
3.
It
is
the
most
reasonable
tribute
imaginable
unto
that
God
,
that
lends
you
your
time
,
and
you
are
bound
to
pay
it
under
all
the
obligations
of
duty
and
gratitude
:
And
4.
It
is
that
which
will
sanctifie
and
prosper
all
the
rest
of
your
time
,
and
your
secular
imployments
.
I
am
not
apt
to
be
superstitious
,
but
this
I
have
certainly
&
infallibly
found
true
,
that
by
my
deportment
in
my
duty
towards
God
,
in
the
times
devoted
to
his
Service
,
especially
on
the
Lords
day
,
I
could
make
a
certain
conjecture
of
my
success
in
my
secular
occasions
the
rest
of
the
week
after
:
If
I
were
loose
and
negligent
in
the
former
,
the
latter
never
succeeded
well
;
if
strict
,
and
conscientious
,
and
watchful
in
the
former
,
I
was
successful
and
prosperous
in
the
latter
.
9.
Be
industrious
and
faithful
in
your
Calling
.
The
merciful
God
hath
not
only
indulged
unto
us
a
far
greater
portion
of
time
for
our
ordinary
occasions
,
than
he
hath
reserved
to
himself
,
but
also
injoyns
and
requires
our
industry
and
diligence
in
it
.
And
remember
that
you
observe
that
industry
and
diligence
,
not
only
as
a
civil
means
to
acquire
a
competency
for
your self
and
your
Family
,
but
also
as
an
act
of
obedience
to
his
Command
and
Ordinance
;
by
means
whereof
,
you
make
it
not
only
an
act
of
civil
conversation
,
but
of
obedience
to
Almighty
God
,
and
so
it
becomes
in
a
manner
spiritualized
into
an
act
Religion
.
10.
Whatever
you
do
,
be
very
careful
to
retain
in
your
heart
a
habit
of
Religion
,
that
may
be
always
about
you
,
and
keep
your
heart
,
and
your
life
always
as
in
his
presence
,
and
tending
towards
him
.
This
will
be
continually
with
you
,
and
put
it self
into
acts
,
even
although
you
are
not
in
a
solemn
posture
of
Religious
worship
,
and
will
lend
you
multitudes
of
Religious
Applications
to
Almighty
God
,
upon
all
occasions
and
interventions
,
which
will
not
at
all
hinder
you
in
any
measure
in
your
secular
occasions
,
but
better
and
further
you
;
it
will
make
you
faithful
in
your
Calling
,
even
upon
the
account
of
an
actual
reflexion
of
your
mind
upon
the
presence
and
command
of
the
God
you
fear
and
love
:
It
will
make
you
actually
thankful
for
all
successes
and
supplies
;
temperate
and
sober
in
all
your
natural
actions
;
just
and
faithful
in
all
your
dealings
;
patient
and
contented
in
all
your
disappointments
and
crosses
;
and
actually
consider
and
intend
his
Honour
in
all
you
do
;
and
will
give
a
tincture
of
Religion
and
Devotion
upon
all
your
secular
imployments
,
and
turn
those
very
actions
,
which
are
materially
civil
or
natural
,
into
the
very
true
and
formal
nature
of
Religion
,
and
make
your
whole
life
to
be
an
unintermitted
life
of
Religion
and
Duty
to
God
.
For
this
habit
of
piety
in
your
soul
,
will
not
only
(
not
)
lie
sleeping
and
unactive
,
but
almost
in
every
hour
of
the
day
will
put
forth
actual
exertings
of
it self
in
applications
of
short
occasional
Prayers
,
Thanksgivings
,
Dependance
,
resort
unto
that
God
that
is
always
near
you
,
and
lodgeth
in
a
manner
in
your
heart
by
his
fear
,
and
love
,
and
habitual
Religion
towards
him
.
And
by
this
means
you
do
effeually
,
and
in
the
best
and
readiest
manner
imaginable
,
doubly
Redeem
your
Time
.
1.
In
the
lawful
exercise
of
those
natural
and
civil
concerns
which
are
not
only
permitted
,
but
in
a
great
measure
injoyned
by
Almighty
God
.
2.
At
the
same
time
exercising
acts
of
Religious
duties
,
observance
and
Vencration
unto
Almighty
God
,
by
perpetuated
,
or
at
least
frequently
reiterated
,
though
short
acts
of
devotion
to
him
.
And
this
is
the
great
act
of
Christian
Chymistry
,
to
convert
those
acts
that
are
materially
natural
or
civil
,
into
acts
truly
and
formally
Religious
;
whereby
the
whole
course
of
this
life
is
both
truly
and
interpretatively
a
Service
to
Almighty
God
,
and
an
uninterrupted
state
of
Religion
,
which
is
the
best
,
and
noblest
,
and
most
universal
redemption
of
his
Time
.
11.
Be
very
careful
to
prefer
those
actions
of
your
life
that
most
concern
you
;
be
sure
to
do
them
first
,
to
do
them
chiefest
,
to
do
them
most
.
Let
those
things
,
that
are
of
less
moment
,
give
place
to
those
things
that
are
of
greatest
moment
.
Every
man
of
the
most
ordinary
prudence
,
having
many
things
to
do
,
will
be
sure
to
be
doing
of
that
first
and
chiefest
which
most
concerns
him
,
and
which
being
omitted
,
and
possibly
wholly
disappointed
,
might
occasion
his
most
irreparable
loss
.
We
have
,
it
is
true
,
many
things
to
be
done
in
this
life
,
Ars
longa
,
vita
brevis
;
and
we
have
seasons
and
opportunities
for
them
;
but
of
these
many
things
,
some
are
barely
conveniencies
for
this
life
:
Some
,
though
they
seem
more
necessary
,
yet
still
they
rise
no
higher
,
nor
look
no
surther
,
nor
serve
no
longer
,
but
only
for
the
Meridian
of
this
life
,
and
are
of
no
possible
use
in
the
next
moment
after
death
.
The
Pleasures
,
the
Prosits
,
the
Honours
,
the
most
florid
accommodations
of
great
humane
Learning
,
stately
Houses
and
Palaces
,
goodly
Possessions
,
greatest
Honours
,
highest
Reputation
,
deepest
Policy
,
they
are
fitted
only
to
this
life
;
when
death
comes
,
they
are
insignisicant
pittiful
things
,
and
serve
nothing
at
all
to
the
very
next
moment
after
death
;
nay
,
the
diseases
and
pains
,
and
languishings
that
are
the
praeludia
of
death
,
render
them
perfectly
vain
,
if
not
vexatious
and
torturing
.
But
there
are
certain
businesses
that
are
not
only
excellently
useful
in
this
life
,
but
such
as
abide
by
us
in
sickness
,
in
death
;
nay
,
go
along
with
us
with
singular
comfort
into
the
next
life
,
and
never
leave
us
,
but
state
us
in
an
eternal
state
of
rest
and
happiness
,
such
as
may
be
with
much
ease
acquired
in
the
times
of
health
and
life
,
but
very
difficult
to
be
attained
in
the
time
of
Sickness
,
and
the
hour
of
death
,
but
never
to
be
gotten
after
death
;
such
as
are
of
that
necessity
,
that
in
comparison
of
them
,
all
other
things
are
impertinent
and
vain
,
if
not
desperately
noxious
and
hurtful
.
There
is
no
necessity
for
me
to
be
Rich
,
and
to
be
great
in
the
World
;
to
have
such
a
title
of
Honour
,
such
a
place
of
Dignity
,
or
Profit
;
to
leave
such
an
Inheritance
or
titular
Dignity
to
my
Son
,
or
to
have
so
many
thousand
pounds
in
my
Inventory
,
when
I
die
;
but
certain
matters
of
absolute
necessity
to
me
,
such
as
if
I
am
without
,
I
am
undone
and
lost
,
and
yet
such
as
if
not
attained
here
in
this
life
,
can
never
be
attained
:
and
therefore
,
as
it
concerns
me
in
the
highest
degree
to
attain
them
;
so
it
concerns
me
in
the
highest
degree
to
attain
them
in
this
life
,
and
to
take
all
opportunities
imaginable
in
order
thereunto
,
and
to
redeem
every
minute
of
time
for
that
purpose
,
lest
I
should
be
for
ever
disappointed
,
and
not
to
be
like
the
foolish
Virgin
,
to
be
getting
of
Oyl
when
the
door
is
ready
to
be
shut
;
and
with
the
Truant-Scholar
,
to
trifle
away
my
time
allotted
me
for
my
lesson
and
then
to
begin
to
learn
it
when
my
Master
calls
for
me
to
repeat
it
;
and
those
businesses
are
such
as
these
:
the
Knowledg
of
Christ
Jesus
,
and
him
Crucified
;
the
attainment
of
Faith
in
God
through
him
;
the
acquaintance
of
my self
with
the
will
God
;
the
comparing
of
my self
with
that
will
;
the
exercise
of
true
and
serious
Repentance
for
sins
past
;
the
steady
resolution
of
Obedience
to
his
will
for
the
time
to
come
;
the
attaining
of
the
pardon
of
my
sins
,
and
peace
with
God
through
Christ
our
Lord
;
the
subduing
of
my
Lusts
and
Corruptions
;
the
conformation
of
my
will
and
life
to
the
holy
will
of
God
,
and
the
perfect
pattern
of
Holiness
,
Christ
Jesus
;
the
working
out
my
salvation
with
fear
and
trembling
;
the
giving
all
diligence
to
make
my
Calling
and
Election
sure
;
the
fitting
and
purging
of
my self
to
be
a
Vessel
of
Glory
and
Immortality
,
and
fitted
for
the
use
of
my
great
Lord
and
Master
;
the
casting
of
my self
into
such
a
frame
and
posture
of
mind
and
life
,
that
I
may
be
fitted
and
ready
to
die
,
and
give
up
my
account
to
my
Lord
with
peace
and
chearfulness
,
and
comfort
;
so
that
if
I
should
,
either
by
the
hand
of
some
disease
or
casualty
,
or
other
providence
,
receive
this
solemn
message
,
Set
thy
House
in
order
for
thou
shalt
die
.
I
might
receive
it
with
as
much
readiness
,
willingness
,
and
chearfulness
,
as
a
faithful
and
diligent
Servant
would
receive
this
command
from
his
Master
;
You
must
take
such
a
Journey
for
me
to
morrow
.
These
,
and
such
like
businesses
as
these
,
besides
the
constant
tenor
of
a
just
,
virtuous
,
and
piou●
life
,
are
the
most
important
businesses
of
〈◊〉
Christian
.
First
,
such
as
are
of
absolute
necessity
to
him
,
he
may
not
,
he
cannot
be
without
them
.
Secondly
,
such
as
cannot
be
done
else-where
than
in
this
life
;
this
world
is
the
great
Elaboratory
for
perfecting
of
souls
for
the
next
;
if
they
are
not
done
here
,
they
cease
to
be
done
for
ever
;
death
shuts
the
door
,
and
everlastingly
seals
us
up
in
that
state
it
finds
us
.
Thirdly
:
And
every
season
of
this
life
is
not
at
least
so
suitable
for
it
;
sickness
,
and
pain
,
and
wearisome
and
froward
old
Age
have
business
enough
of
themselves
to
entertain
us
;
and
any
man
that
hath
had
experience
of
either
,
will
find
he
hath
enough
to
do
(
to
)
bear
them
,
or
to
struggle
with
them
.
And
fourthly
:
We
know
not
whether
the
grace
and
opportunities
that
God
hath
lent
us
,
and
we
have
neglected
in
our
lives
,
shall
ever
be
afforded
again
to
us
in
the
times
of
our
Sicknesses
,
or
upon
our
Death-beds
;
but
a
little
portion
of
time
in
our
lives
and
healths
are
furnished
with
thousands
of
invitations
and
golden
opportunities
for
these
great
works
.
Let
us
therefore
redeem
those
portions
of
time
that
our
life
and
health
lends
us
,
for
this
great
and
one
thing
necessary
.
And
now
,
if
a
man
shall
take
a
survey
of
the
common
course
,
even
of
the
Christian
world
,
we
shall
find
the
generality
of
Man-kind
the
veriest
Children
,
Fools
,
and
Mad-men
,
that
ever
Nature
yielded
.
The
very
folly
of
Children
in
spending
their
time
in
Rattles
,
and
Hobby-horses
,
is
more
excusable
than
theirs
,
whose
reason
and
experience
should
better
instruct
them
.
There
is
not
any
man
so
senseless
,
but
he
knows
he
must
die
,
and
he
knows
not
how
soon
he
shall
hear
of
that
sad
Summons
;
and
if
he
were
so
brutish
as
not
to
think
of
it
,
or
believe
it
,
yet
the
weekly
Bills
of
Mortality
gives
him
daily
instances
of
it
:
and
yet
if
we
do
but
observe
the
world
of
men
,
they
do
for
the
most
part
wholly
trifle
away
their
time
in
doing
that
which
is
evil
;
or
in
doing
nothing
;
or
in
doing
nothing
to
any
purpose
,
or
becoming
a
reasonable
Nature
.
One
man
trifles
away
his
time
in
Feasting
and
Jollity
;
another
in
Gaming
or
vain
and
unnecessary
Recreations
,
in
Hunting
,
Hawking
,
Bowling
,
and
other
wastful
expences
of
time
;
another
in
fine
Cloaths
,
Powderings
,
and
Painting
,
and
Dressing
;
another
in
hunting
after
Honours
and
Preferments
,
or
heaping
up
of
Wealth
and
Riches
,
and
lading
himself
with
thick
clay
;
another
in
trivial
speculations
,
possibly
touching
some
criticisme
or
Grammatical
nicety
;
and
all
these
men
wonderfully
pride
themselves
,
as
the
only
wise
men
,
look
big
and
goodly
;
and
when
they
come
to
die
,
all
these
prove
either
vexations
and
tortures
of
a
mis-spent
time
;
or
at
least
,
by
the
very
appearance
of
sickness
and
death
,
are
rendred
poor
,
empty
,
insipid
,
and
insignificant
things
;
and
then
the
Minister
is
sent
for
,
and
Sacraments
,
and
nothing
but
penitence
and
complaints
of
the
vanity
of
the
world
,
the
unhappy
expences
of
time
,
and
all
the
Wealth
and
Honour
would
be
presently
Sacrificed
for
the
Redemption
of
those
mis-spent
hours
,
and
days
,
and
years
that
cannot
be
recalled
nor
redeemed
by
the
price
of
a
world
.
But
the
great
misery
of
man-kind
is
this
,
they
cannot
,
or
will
not
,
in
the
times
of
health
,
anticipate
the
consideration
of
death
and
judgment
to
come
;
nor
put
on
any
apprehensions
or
thoughts
that
the
time
will
come
when
things
will
be
otherwise
with
them
than
now
is
;
or
that
(
they
)
will
be
driven
into
another
kind
of
estimate
of
things
than
now
they
have
;
and
this
their
way
is
their
Folly
.
Man
being
in
Honour
,
in
Health
,
in
Life
,
understandeth
not
,
but
becomes
like
the
Beasts
that
perish
.
4.
I
come
to
the
Reasons
why
we
ought
thus
to
Redeem
our
Time
,
which
may
be
these
.
1.
Our
time
is
a
Talent
put
into
our
hands
by
the
great
Lord
of
the
whole
Family
of
Heaven
and
Earth
,
and
such
whereof
we
are
to
give
an
account
when
our
Master
calls
;
and
it
will
be
a
lamentable
Account
,
when
it
shall
consist
only
of
such
Items
as
these
:
Item
,
So
much
of
it
spent
in
Plays
,
and
Taverns
,
and
Gaming
.
Item
,
So
much
of
it
spent
in
Sleeping
,
Eating
,
Drinking
.
Item
,
So
much
spent
in
Recreations
and
Pastimes
.
Item
,
So
much
spent
in
getting
Wealth
and
Honour
,
&c.
and
there
remains
so
much
which
was
spent
in
doing
nothing
.
2.
Our
time
is
a
Universal
Talent
,
that
every
man
that
lives
to
discretion
hath
.
Every
man
hath
not
a
Talent
of
Learning
,
or
of
Wealth
,
or
Honour
,
or
Subtilty
,
of
Wit
to
account
for
;
but
every
man
that
lives
to
the
Age
of
Discretion
hath
time
to
account
for
.
3.
Every
man
hath
not
only
a
Talent
of
Time
,
but
every
man
hath
a
Talent
of
Opportunity
,
to
improve
this
Talent
in
some
measure
put
into
his
hand
.
The
very
works
and
light
of
Nature
,
the
very
principles
of
natural
Religion
are
lodged
in
the
hearts
of
all
men
;
which
by
the
help
of
his
natural
reason
,
he
might
exercise
to
some
acts
of
Service
,
Duty
,
and
Religion
towards
God
.
But
the
Christian
hath
much
more
.
4.
The
Redemption
and
Improvement
of
our
Time
,
is
the
next
and
immediate
End
why
it
is
given
,
or
lent
us
,
and
why
we
are
placed
in
this
life
;
and
the
wasting
of
our
time
is
a
disappointment
of
this
very
end
of
our
being
;
for
thereby
we
consequently
disappoint
God
of
his
Glory
,
and
our selves
of
our
happiness
.
5.
Upon
the
management
and
disposal
of
our
time
,
depends
the
everlasting
concernment
of
our
Souls
.
Ex
hoc
momento
depende●
〈◊〉
.
If
it
be
redeemed
,
improved
,
&
imploved
as
it
ought
to
be
,
we
shall
in
the
next
moment
after
death
,
enter
into
an
immutable
,
eternal
,
and
perfect
state
of
glory
;
〈◊〉
be
either
sinfully
or
idly
spent
,
we
fall
into
an
everlasting
,
irrecoverable
and
unchangeable
state
of
misery
.
6.
The
business
we
have
to
do
in
this
life
,
in
order
to
the
cleansing
of
our
souls
,
and
fitting
them
for
glory
,
is
a
great
and
important
business
,
and
the
time
we
have
to
live
hath
two
most
dangerous
qualities
in
reference
to
that
business
.
1.
It
is
short
;
our
longest
period
is
not
above
80.
years
,
and
few
there
be
that
arrive
to
that
Age.
2.
It
is
very
casual
and
incertain
;
there
be
infinite
accidents
,
diseases
,
and
distempers
that
cut
us
off
suddenly
;
as
acute
diseases
,
such
as
scarce
give
us
any
warning
;
and
considering
how
many
strings
,
as
it
were
,
thereare
to
hold
us
up
,
and
how
small
and
inconsiderable
they
are
,
and
how
easily
broken
,
and
the
breach
or
disorder
of
any
of
the
least
of
them
may
be
an
in-let
to
death
,
it
is
a
kind
of
Miracle
that
we
live
a
month
.
Again
,
there
be
many
diseases
that
render
us
in
a
manner
dead
while
we
live
,
as
Apoplexies
,
Palsies
,
Frenzies
,
Stone
,
Gout
,
which
render
our
time
either
grievous
,
or
very
unuseful
to
us
.
7.
Time
once
lost
,
is
lost
for
ever
:
It
is
never
to
be
recovered
;
all
the
Wealth
of
both
the
Indies
will
not
redeem
nor
recall
the
last
hour
I
spent
;
it
ceaseth
for
ever
.
8.
As
our
time
is
short
,
so
there
be
many
things
that
corrode
and
wast
that
short
time
;
so
that
there
remains
but
little
that
is
serviceaable
to
our
best
imployment
.
Let
us
take
but
out
of
our
longest
lives
,
the
weakness
and
folly
of
Childhood
and
Youth
,
the
impotency
and
morosity
of
our
old
Age
,
the
times
for
eating
,
drinking
,
sleeping
,
though
with
moderation
,
the
times
of
sickness
and
indisposedness
of
health
,
the
times
of
Cares
,
Journeys
and
Travel
,
the
times
for
necessary
Recreations
,
interview
of
Friends
and
Relations
,
and
a
thousand
such
expences
of
time
,
the
residue
will
be
but
a
small
pittance
for
our
business
of
greatest
moment
,
the
business
I
mean
,
of
fitting
our
souls
for
glory
;
and
,
if
that
be
mis-spent
,
or
idely
spent
,
we
have
lost
our
treasure
,
and
the
very
flower
and
jewel
of
our
time
.
9.
Let
us
but
remember
that
when
we
shall
come
to
Die
,
and
our
Souls
sit
as
it
were
hovering
upon
our
lips
,
ready
to
take
their
flight
,
at
how
great
a
rate
we
would
then
be
willing
to
purchase
some
of
these
hours
we
once
trifled
away
,
but
we
cannot
.
10.
Remember
that
this
is
the
very
Elixir
,
the
very
Hell
of
Hell
to
the
damned
Spirits
,
that
they
had
once
a
time
,
wherein
they
might
upon
easie
terms
,
have
procured
everlasting
rest
and
Glory
,
but
they
foolishly
and
vainly
mispent
that
time
and
season
,
which
is
now
not
to
be
recovered
.
FINIS
.
THE
Great
Audit
:
WITH
THE
ACCOUNT
OF
THE
Good
Steward
.
Notes, typically marginal, from the original text
Notes for div A44003-e2420
Notes for div A44003-e4010
Notes for div A44003-e8490
Notes for div A44003-e13570
Notes for div A44003-e15210