A
TREATISE
OF
COMPUNCTION
:
OR
,
Pricking
of
Heart
.
Acts
2.37
.
Now
when
they
heard
this
,
they
were
pricked
in
their
heart
,
and
said
unto
Peter
,
and
to
the
rest
of
the
Apostles
,
Men
and
Brethren
,
what
shall
we
doe
?
CHAP.
I.
Concerning
the
time
of
mens
Conversion
.
With
Vses
.
The
good
fruit
of
Peters
Sermon
:
THese
words
and
the
following
shew
the
fruit
and
good
effect
of
the
Apostles
teaching
on
the
day
of
Pentecost
,
especially
of
Peters
Sermon
,
which
was
the
conversion
of
many
Jewes
,
Conversion
.
even
three
thousand
soules
;
the
beginning
and
preparation
whereunto
is
contained
in
these
words
:
Where
we
have
,
first
,
Where
,
1
The
Meanes
&
Instrument
of
Conversion
;
Gods
word
preached
.
The
Instrumentall
cause
of
their
conversion
expressed
,
which
was
Peters
Sermon
,
from
the
fourteenth
verse
to
this
verse
:
but
the
vertue
and
power
of
the
principall
Worker
,
which
is
God
and
Christ
by
the
Spirit
,
is
included
.
Secondly
A
double
Effect
:
First
,
Their
being
wounded
in
heart
.
Secondly
,
The
expression
of
their
inward
sorrow
and
care
to
be
saved
,
by
their
words
.
Or
,
we
may
referre
all
to
these
three
Heads
:
What
these
Converts
,
First
,
heard
;
Secondly
,
suffered
;
thirdly
,
said
.
SECT.
1.
Concerning
the
change
in
Conversion
.
NOw
when
they
heard
this
]
The
summe
of
what
they
heard
is
in
the
thirty
sixth
verse
:
namely
,
first
,
The
dominion
of
Christ
.
Secondly
,
Their
sin
in
crucifying
him
.
This
,
heard
and
beleeved
,
Where
,
1.
Time
,
2.
Persons
.
3
Meanes
of
Conversion
.
is
made
the
ground
of
their
conversion
.
Where
we
may
take
notice
of
,
first
,
the
Time
,
Now
when
:
secondly
,
Persons
,
They
:
thirdly
Meanes
,
Heard
this
.
Where
first
the
Act
,
heard
:
secondly
Object
,
this
.
All
which
being
expressed
in
the
English
,
are
implyed
in
the
Originall
.
The
Time
,
Now
,
and
not
till
now
.
The
time
of
their
conversion
:
Now
,
and
not
before
,
though
formerly
these
Jewes
heard
not
only
the
Apostles
but
Christ
himselfe
often
preach
unto
them
.
Now
they
are
pricked
and
cry
out
when
before
no
word
would
pierce
their
hard
hearts
:
nothing
was
heard
from
them
then
,
but
such
like
speeches
as
these
,
Thou
art
a
Samaritane
and
hast
a
Devill
:
Away
with
him
,
crucifie
him
,
&c.
but
now
they
are
inwardly
wounded
,
their
hearts
melt
in
true
sorrow
,
and
their
tongue
and
outward
behaviour
expresse
a
great
change
wrought
in
them
.
Note
,
1.
Corversion
brings
a
sensible
change
.
Hence
note
,
first
,
briefly
,
That
Conversion
,
where
it
is
in
truth
breeds
and
brings
with
it
a
sensible
and
great
change
;
not
only
in
the
state
and
condition
of
sinners
,
who
formerly
were
not
a
people
,
but
now
are
the
people
of
God
:
and
,
which
had
not
obtained
mercy
,
but
now
have
obtained
mercy
,
1
Pet.
2.10
.
but
in
their
hearts
,
tongues
,
and
lives
.
It
being
indeed
a
change
from
darknesse
to
light
,
Why
?
Ezek.
26.26
.
1
Cor.
15.51
,
52
,
Ephes.
5.8
.
yea
,
of
stones
into
bread
shall
I
say
?
yea
,
into
flesh
,
(
which
is
softer
:
)
being
a
greater
change
then
our
last
change
shall
be
,
which
is
from
grace
to
glory
;
that
is
,
from
one
degree
to
another
;
this
being
from
sin
to
grace
,
from
nothing
to
something
,
that
is
from
one
kinde
to
another
.
Example
in
Paul
and
An
instance
of
this
change
may
be
given
and
seen
in
Paul
,
who
once
a
child
of
wrath
,
was
made
a
vessell
of
mercy
:
once
ignorant
,
Rom.
7.17
.
1
Tim.
1.13
.
but
after
,
not
rude
in
knowledge
,
2
Cor.
11.6
.
&
12.14
.
In
a
word
,
changed
first
in
his
judgment
,
and
in
his
estimation
of
things
:
see
Phil.
3.
vers.
4
,
5
,
6
,
7
,
8.
and
so
,
secondly
,
in
his
affections
,
of
love
,
hatred
,
1
Tim.
1.13
.
&c.
and
,
thirdly
in
his
practise
:
once
a
persecutor
of
Christ
,
now
a
preacher
;
once
injurious
to
the
Saints
,
now
ready
to
dye
for
them
;
once
a
blasphemer
of
God
and
his
people
,
now
a
blesser
of
them
.
The
like
in
the
Jailor
,
in
the
Jaylour
.
Act.
16.24
,
with
29
,
30
,
31
32
,
33
,
34.
even
now
thrusting
Paul
and
Silas
into
an
inner
prison
,
making
their
feet
fast
in
the
stocks
,
presently
after
,
being
humbled
by
an
earthquake
and
so
prepared
,
and
withall
hearing
the
word
of
the
Lord
preached
to
him
,
he
beleeved
,
was
baptized
,
he
and
all
his
;
washed
their
stripes
,
brought
them
out
of
the
stocks
into
his
own
house
,
set
meat
before
them
and
rejoyced
,
beleeving
in
God
with
all
his
house
.
Vse
.
Of
triall
wheth●r
we
be
converted
or
no.
Vse
.
Though
the
change
in
all
be
not
alike
palpable
and
sensible
,
yet
if
we
would
approve
our selves
true
Converts
,
our
own
consciences
,
at
least
,
must
be
able
to
witnesse
with
us
and
for
us
,
and
to
say
with
that
young
man
in
S.
Ambrose
newly
converted
,
and
afresh
tempted
by
an
old
acquaintance
of
his
,
to
return
to
former
lusts
,
she
saying
,
Know
you
not
me
?
It
is
I
;
yea
,
but
said
he
,
Ego
non
sum
Ego
,
I
am
not
the
man
I
was
.
And
with
S.
Paul
of
Onesimus
,
Once
unprofitable
,
Philem.
11.
1
Cor.
6.9
,
10
,
11.
now
profitable
:
and
of
others
,
Such
were
some
of
you
,
that
is
,
Fornicators
,
Idolaters
,
—
Theeves
,
Covetous
,
Drunkards
,
Revilers
,
Extortioners
;
—
But
(
now
)
yee
are
washed
,
sanctified
,
and
justified
.
When
thus
we
finde
it
,
we
have
a
blessed
and
comfortable
testimony
of
the
truth
of
our
conversion
;
if
,
especially
,
the
change
hath
been
wrought
by
the
preaching
of
the
word
pricking
the
heart
,
as
here
▪
Whereas
profane
and
civill
men
,
who
can
shew
no
such
inward
and
outward
change
,
can
have
no
such
comfort
,
as
being
the
same
now
after
so
many
yeeres
profession
,
if
not
much
worse
,
then
they
were
ever
,
still
profaine
formall
,
resting
in
the
bare
outward
performance
of
duty
,
and
so
children
of
wrath
.
Hence
note
,
God
hath
his
times
for
the
conversion
of
sinners
.
Some
he
sanctifieth
in
the
womb
,
Note
,
2.
God
hath
his
times
for
the
conversion
of
the
Elect.
some
he
calls
at
the
last
houre
;
but
all
that
belong
to
his
Election
shall
at
length
be
converted
most
certainly
;
but
when
,
who
knowes
?
Joh.
6.37
.
SECT.
2.
Why
Christ
converted
not
so
many
as
Peter
.
Quest.
WHy
did
not
Christ
himselfe
when
he
preached
convert
so
many
,
Question
1.
or
so
visibly
and
miraculously
?
Ans.
I
answer
:
Answer
1.
first
,
this
was
more
for
the
glorifying
of
his
grace
and
power
,
which
he
reserved
till
after
his
death
,
to
make
it
manifest
in
,
by
,
and
after
his
resurrection
and
ascension
;
for
till
then
Jesus
was
not
said
to
be
glorified
:
he
was
here
on
earth
to
execute
his
kingly
office
only
moderately
,
and
not
to
put
forth
his
divine
power
so
fully
till
afterward
;
to
the
end
that
he
might
be
put
to
death
(
which
was
the
chief
end
why
he
came
into
this
word
)
which
else
they
would
not
have
done
,
1
Cor.
2.8
.
His
power
was
thus
more
magnified
after
a
seeming
weaknesse
.
if
they
had
known
him
to
be
the
Lord
of
glory
.
It
made
more
then
for
his
glory
,
now
by
his
servants
,
(
weake
instruments
)
and
by
an
apparent
signe
from
heaven
,
yea
and
after
a
seeming
weaknesse
in
dying
,
to
shew
forth
his
power
and
grace
,
then
if
he
had
done
it
formerly
:
for
it
shews
in
what
favour
he
was
with
God
now
,
who
had
been
so
despised
of
men
;
and
that
though
he
died
,
it
was
not
of
weaknesse
,
but
of
will
,
seeing
he
could
have
saved
himself
from
death
,
who
gave
life
,
not
only
to
the
thiefe
,
but
now
to
so
many
.
Conversion
is
a
glorious
work
.
This
shews
that
conversion
of
souls
by
the
ministry
of
men
is
a
glorious
worke
,
in
and
by
which
the
glory
of
Christ
,
God-man
,
doth
wonderfully
appear
;
which
seeing
it
tendeth
also
to
the
glorifying
of
the
creature
should
by
the
converted
be
ever
acknowledged
,
Ephes.
1.2
to
magnifie
the
ministry
of
the
Word
by
man
.
not
in
word
only
,
but
in
deed
,
to
the
glory
of
the
praise
of
his
grace
,
&c.
2
This
was
also
done
and
thus
referred
,
that
he
might
magnifie
the
Ministry
of
the
Word
and
Gospel
by
man
,
as
he
had
said
,
greater
works
then
those
shall
ye
doe
.
Thus
he
was
pleased
,
yea
is
still
pleased
to
do
greater
works
by
an
instrument
,
then
immediately
by
his
own
sole
and
only
power
.
As
we
see
his
like
providence
,
wisedome
,
and
power
in
the
Load-stone
,
(
a
darke
,
dull
,
and
heavie
stone
)
which
though
he
have
imparted
to
it
an
attractive
power
,
yet
that
power
is
not
put
forth
by
the
Load-stone
it self
alone
,
which
alone
or
unarmed
drawes
but
a
little
,
but
is
,
as
it
were
,
communicated
to
the
steel
or
iron
with
which
it
is
capped
:
so
that
the
same
stone
which
alone
could
scarce
take
up
seven
ounces
waight
,
being
capped
with
iron
,
hath
very
easily
and
strongly
taken
up
two
and
twenty
pound
waight
,
saith
he
that
saw
it
,
and
hath
written
of
it
.
Mr.
Samuel
Ward
,
in
Magnet
is
Reductorie
Theologico
,
cap.
8.
Thus
Christ
is
willing
to
communicate
the
glory
of
this
great
worke
of
mans
conversion
,
to
the
weake
Ministery
of
men
,
telling
us
,
Whosoever
receiveth
them
,
receiveth
him
;
and
,
whosoever
beleeveth
in
me
,
he
shall
do
greater
works
then
I
have
done
.
He
converted
not
by
any
one
Sermon
(
that
we
read
of
)
an
hundred
,
yet
by
Peter
he
at
once
converted
three
thousand
.
Thus
we
again
see
what
a
glorious
worke
the
Ministery
of
the
Word
by
man
is
,
what
a
glorious
calling
it
is
;
Vse
.
1.
To
see
the
glory
of
that
calling
.
2.
To
magnifie
the
preaching
of
the
word
.
3
To
prefer
Christs
spiritual
presence
in
the
word
and
Sacraments
.
and
are
hence
taught
all
of
us
,
first
,
To
magnifie
the
preaching
,
yea
also
the
faithfull
Preachers
of
the
Gospel
,
(
though
they
be
men
like
to
our selves
,
and
of
like
infirmities
)
as
instruments
of
Gods
power
in
the
conversion
and
saving
of
soules
:
as
also
,
secondly
,
not
curiously
to
wish
,
or
dreame
of
Christs
bodily
presence
,
either
by
conversiing
on
earth
againe
,
as
do
the
Chiliasts
;
or
to
thinke
he
cannot
be
effectually
present
in
the
Sacrament
,
unlesse
corporally
,
either
by
Transubstantiation
or
Consubstantiation
:
No
,
his
spirituall
presence
both
in
Word
and
Sacrament
by
his
blessing
is
more
profitable
to
us
.
&c.
2
Cor.
5.16
.
SECT.
3.
Why
mens
conversion
is
often
so
long
delayed
.
Question
2.
Why
doth
God
often
defer
the
conversion
of
men
?
Quest.
WHy
doth
God
so
long
deferre
the
conversion
of
his
Elect
,
and
suffer
them
to
go
on
so
long
in
sinne
,
before
they
come
to
faith
and
true
repentance
?
Answer
1.
For
his
own
glory
.
Answ.
I
answer
,
This
he
doth
first
for
his
own
glory
:
For
the
glory
,
1.
Of
his
power
.
first
of
his
power
,
in
so
easily
subduing
the
obstinacy
of
mans
will
;
which
hath
so
long
hardened
it selfe
in
sinne
:
which
will
appear
wonderfully
in
the
conversion
of
the
Jewes
.
And
so
he
sheweth
it
is
only
in
his
will
,
not
in
mans
will
that
men
are
converted
;
otherwise
it
is
most
likely
,
that
these
converts
in
my
text
should
have
repented
when
Christ
preached
to
them
himselfe
.
Secondly
,
of
his
Freedome
:
and
to
shew
his
Spirit
is
not
tied
to
persons
,
2
Freedom
.
nor
times
,
but
like
the
wind
blows
and
workes
freely
,
when
and
how
it
listeth
,
Joh.
3
8.
Thirdly
;
and
especially
of
his
mercy
,
3
Patience
.
his
long-suffering
and
patience
,
which
is
more
resplendent
in
and
toward
such
.
See
1
Tim.
1.13
,
14.
Rom.
11.30
,
31
,
32.
Answer
2.
For
their
humiliation
.
2
God
thus
often
doth
,
for
the
deeper
humiliation
of
such
Converts
:
as
1
Tim.
1.15
,
16
,
17.
And
that
they
might
have
their
mouthes
for
ever
stopped
:
See
Rom.
3.19
,
20
,
&c.
25.
Vse
.
1
Vse
1.
It
refutes
the
conceit
of
such
as
think
it
in
their
power
to
repent
when
they
will
,
To
refute
mens
practice
:
And
to
confute
the
opinion
of
such
as
thinke
men
may
accept
or
reject
grace
at
their
pleasure
.
who
accordingly
deferre
repentance
upon
presumption
that
at
more
couvenient
time
they
will
convert
and
return
to
God
.
Yea
it
confutes
the
opinion
of
such
as
think
the
power
to
accept
or
reject
grace
is
in
themselves
.
Indeed
,
I
may
say
,
the
power
to
reject
grace
is
in
them
,
when
God
leaves
them
to
themselves
,
as
often
as
he
doth
leave
these
presumers
;
otherwise
not
,
as
in
these
Jewes
.
But
I
cannot
say
that
to
accept
of
grace
is
in
mans
power
,
till
God
work
it
effectually
in
him
,
though
even
then
,
for
the
subject
,
it
be
man
that
doth
accept
of
it
,
onely
the
power
,
yea
and
will
,
nay
the
deed
and
work
is
from
God
and
his
effectuall
grace
.
No
means
prove
effectuall
or
availeable
till
Gods
appointed
time
doe
come
;
no
not
the
preaching
of
Christ
himself
;
why
else
were
these
,
why
we
,
no
sooner
converted
?
why
are
not
the
Jewes
to
this
day
as
yet
converted
?
and
many
of
us
(
who
have
lived
long
under
the
means
)
not
at
all
?
Vse
2
2.
This
yet
teacheth
us
not
to
despair
of
any
sinners
conversion
in
this
life
:
To
despair
of
no
mans
conversion
here
on
earth
.
God
suffers
many
long
,
yea
some
till
the
very
last
,
as
the
Thiefe
on
the
Crosse
,
and
then
and
not
till
then
shewes
them
mercy
,
seeking
or
intending
his
own
glory
by
that
means
.
Thus
we
doubt
not
,
neither
question
the
conversion
of
the
Jewes
in
Gods
fit
time
:
we
have
his
promise
,
and
he
can
and
will
in
his
own
time
graffe
them
in
again
.
Rom.
11.23
.
And
we
conclude
the
like
concerning
such
particular
persons
among
our selves
,
as
he
within
himself
purposeth
to
call
,
though
we
have
it
not
made
known
unto
us
who
they
are
:
therefore
we
will
despaire
of
none
,
while
they
live
.
Vse
3
Not
to
neglect
the
present
time
.
3.
It
may
yet
excite
all
not
to
neglect
Gods
time
,
so
farre
as
we
know
it
,
or
any
opportunity
of
hearing
the
word
,
by
which
God
converts
.
There
is
greatest
likelihood
of
conversion
where
the
word
is
preached
;
for
now
,
in
the
time
of
the
Gospel
,
is
the
accepted
time
,
and
day
of
salvation
,
2
Cor.
6.2
.
Other
times
God
may
winke
at
,
as
he
pleaseth
,
Act
17.30
.
but
now
he
commandeth
all
men
every
where
to
repent
.
Know
we
then
our
time
,
which
is
the
present
,
and
leave
we
the
rest
to
God
:
Let
us
take
the
first
,
next
,
or
rather
the
present
opportunity
;
step
we
in
when
and
so
soon
as
we
see
the
waters
troubled
:
John
5.4
.
which
being
but
at
a
certain
season
,
let
us
not
lose
the
opportunity
,
seeing
there
is
much
time
in
a
little
opportunity
.
Luk.
19.42
,
34.
Oh
that
we
would
but
know
then
the
time
of
our
visitation
!
which
many
or
most
of
the
Jewes
did
not
know
,
though
these
here
in
my
text
did
.
Oh
that
young
men
would
know
that
their
best
and
fittest
time
(
now
that
they
enjoy
the
Gospel
)
is
the
time
of
their
youth
,
Eccles
.
12.1
.
That
such
as
have
lost
so
much
time
of
the
Gospel
,
and
of
their
age
,
would
now
at
length
know
the
time
,
Rom.
13.11.12
.
that
now
it
is
hight
time
(
for
them
)
to
awake
out
of
sleep
:
The
night
is
far
spent
,
the
day
is
at
hand
,
said
Paul
to
the
Romans
:
but
I
may
say
to
many
Christians
among
us
,
The
day
is
far
spent
with
them
,
and
the
night
is
at
hand
;
the
night
of
the
Gospells
removall
from
us
,
or
at
least
of
death
;
Verse
13.
Let
us
therefore
cast
off
the
workes
of
darknesse
,
—
and
put
on
the
Lord
Jesus
Christ
.
Luk.
19.13
.
Revel.
1.1
,
23.
Pro
1.14.10
28
Let
us
know
also
that
there
is
a
time
when
God
will
shew
no
mercy
;
when
he
will
leave
men
in
their
hardnesse
:
In
a
word
,
a
period
of
his
patience
,
when
no
prayers
will
be
heard
.
Vse
4
4
If
any
have
been
late
commers
in
,
as
these
here
,
who
neglected
Christs
preaching
a
long
time
,
For
late
commers
in
.
2
Cor.
7.11
.
Acts
2.41
,
42
,
45.
let
us
learne
with
the
Corinthians
to
be
more
zealous
,
and
of
these
here
likewise
,
who
continued
stedfastly
in
the
Apostles
doctrine
and
fellowship
,
and
conversed
devoutly
and
charitably
together
,
selling
their
possessions
and
goods
,
parting
them
to
others
(
in
the
zeale
of
their
love
)
as
every
man
had
need
.
To
redeeme
their
time
by
greater
zeale
.
Let
us
think
how
much
time
we
have
lost
,
how
long
we
have
done
service
to
our
lusts
and
to
Satan
,
how
far
we
are
cast
behinde
others
,
how
much
holy
knowledge
and
good
experience
we
might
have
gained
if
our
time
had
been
better
spent
,
how
much
glory
we
might
have
brought
to
God
,
and
withall
how
little
time
may
seeme
to
be
left
unto
us
;
and
accordingly
labour
and
see
that
what
we
want
in
time
,
we
may
redeeme
by
our
zeale
:
that
,
as
Peter
directs
,
1
Pet.
4.2
,
3.
we
should
live
no
longer
the
rest
of
our
time
in
the
flesh
,
to
the
lusts
of
men
,
but
to
the
will
of
God
:
That
the
time
past
of
our
lives
may
suffice
us
to
have
wrought
the
will
of
the
Gentiles
:
Especially
considering
our
many
sinnes
so
long
continued
in
,
and
the
great
dishonours
done
to
his
name
thereby
,
together
with
the
greatnesse
of
Gods
love
in
pardoning
,
and
receiving
us
at
length
to
mercy
:
Let
this
enflame
our
love
and
zeale
to
him
,
let
this
love
of
God
constrain
us
,
and
teach
us
to
love
him
much
,
Luke
7.47
.
(
with
that
repenting
woman
)
that
is
,
zealously
,
because
much
or
many
sinnes
are
forgiven
us
.
Vse
5
5
Lastly
,
Let
this
teach
us
all
,
now
living
in
this
our
Nation
,
to
admire
Gods
goodnesse
to
us
and
ours
,
To
be
thankful
for
being
kept
to
these
blessed
times
.
yea
to
all
converted
(
or
not
converted
)
and
to
be
thankfull
that
God
at
length
hath
had
mercy
on
us
,
and
reserved
us
to
these
blessed
times
of
the
Gospel
,
and
peace
withall
,
1
Tim
1.17
.
Rom.
11.30
,
—
33.
&c.
Let
us
make
use
of
this
blessed
time
,
or
otherwise
this
great
mercy
will
turne
to
our
greater
condemnation
.
CHAP.
2.
Concerning
the
persons
converted
;
their
quality
number
.
SECT.
1.
That
some
devout
men
need
conversion
.
2
The
persons
coverted
,
They.
For
quality
.
2
THe
persons
who
:
They
:
When
they
heard
this
,
they
were
pricked
.
They
are
not
named
,
but
onely
noted
generally
and
indefinitely
;
first
for
quality
,
to
be
some
of
them
devout
men
,
vers
.
5.
that
is
,
1.
Devout
men
.
such
as
generally
acknowledged
they
expected
the
Messias
promised
,
but
knew
not
,
neither
were
convinced
that
Jesus
whom
they
persecuted
and
put
to
death
was
he
:
Others
to
be
meere
scoffers
and
deriders
of
the
Apostles
,
vers.
13.
however
generally
,
to
be
such
as
by
wicked
hands
took
,
crucified
and
slue
the
Lord
of
life
,
verse
23.
&
36.
at
least
to
be
impenitent
persons
,
unbeleevers
,
and
in
state
of
damnation
;
as
may
be
gethered
from
verse
38
,
39
,
40
,
—
47.
Whence
we
first
observe
,
as
concernes
those
devout
men
,
That
,
Note
.
Many
devout
men
stand
in
need
of
repentance
.
Ioh.
4.27
.
Outward
profession
of
Christ
,
devotion
and
formes
of
godlinesse
are
not
enough
to
mens
salvation
,
or
to
make
men
true
Christians
.
Such
may
,
and
usually
doe
worship
they
know
not
what
,
as
the
Samaritans
,
Athenians
,
Acts
17.23
.
as
the
Jewes
to
this
day
,
who
professe
Faith
in
a
Messias
,
yet
acknowledge
him
not
,
but
serve
God
as
they
think
,
and
are
devout
in
their
kinde
.
Blinde
devotion
is
not
to
be
rested
in
.
Yea
Papists
,
generally
,
adoring
Christs
body
in
the
Sacrament
,
which
they
know
not
to
be
present
:
And
common
Protestants
,
who
seem
to
shew
much
devotion
in
frequenting
the
Church
,
in
publick
prayers
,
and
hymnes
and
hearing
,
yet
rest
in
the
outward
performance
,
and
take
up
with
the
duty
done
,
though
it
be
in
them
only
a
lip-labour
,
without
true
knowledge
,
faith
,
humility
and
obedience
,
2
Tim.
3.1
,
2
,
3
,
4
,
5.
as
Isa
,
1.12
.
&
66.3
.
Jer.
7.
having
only
a
form
of
godlinesse
,
but
denying
the
power
of
it
:
as
being
still
lovers
of
themselves
,
—
and
of
pleasures
more
then
of
God
:
without
all
life
of
Religion
,
or
power
of
godlinesse
,
standing
in
as
much
need
of
true
conversion
,
nay
it
may
be
more
then
open
deriders
and
persecuters
of
Gods
truth
and
people
,
who
will
sooner
be
convinced
then
they
.
To
these
I
commend
the
care
of
attending
diligently
to
the
word
of
God
preached
in
power
;
peradventure
,
with
these
here
,
they
may
be
wrought
upon
,
and
be
convinced
of
their
sinnes
of
unbeleefe
,
impenitency
,
yea
of
hatred
of
Christ
and
his
people
,
&c.
as
being
yet
,
wi●h
these
devout
Jewes
till
now
,
in
a
damnable
condition
,
even
as
the
Pharisees
persecuting
Christ
ignorantly
.
Acts
26.
Phil.
3.9
.
2
Scoffers
.
Secondly
,
As
concerning
the
rest
(
or
themselves
it
may
be
)
who
some
were
scoffers
,
all
persecuters
and
crucifiers
of
Christ
,
we
observe
from
their
attentive
hearing
now
and
conversion
,
The
power
and
wonderfull
efficacy
of
the
word
of
God
faithfully
and
wisely
taught
,
Note
The
power
of
Gods
word
.
1
Sam.
19.28
.
Acts
9.20
.
preached
and
applied
.
Here
we
see
how
men
are
changed
by
it
,
of
Wolves
,
made
sheep
;
of
persecuters
,
true
penitents
;
even
as
King
Saul
intending
to
take
and
kill
David
,
fell
a
prophesying
and
was
changed
;
or
as
that
other
Saul
,
hastening
to
persecute
the
Church
,
by
Christs
voyce
was
made
a
preaching
Paul
:
or
as
those
stout
Souldiers
who
were
sent
to
apprehend
Christ
,
Joh.
7.45
,
46
,
47.
But
of
this
anon
,
when
we
speake
of
the
act
of
hearing
,
as
also
the
duty
of
good
hearers
.
SECT.
2.
God
freely
singles
out
some
of
many
,
of
whom
his
Church
consists
.
2
They
,
for
number
.
1
Many
:
And
those
of
all
sorts
of
men
,
2
THey
are
noted
from
their
number
,
or
quality
discrete
,
to
be
of
the
multitude
,
verse
6.
and
those
of
every
nation
under
heaven
,
vers.
5.
Parthians
,
and
Medes
,
&c.
vers
.
9.10
,
11.
they
were
both
of
Israel
and
Judah
,
who
by
Gods
providence
were
gathered
together
to
that
gerat
feast
of
Pentecost
out
of
all
nations
,
or
,
who
dwelt
in
Jerusalem
:
of
these
,
three
thousand
now
,
and
afterwards
many
more
Acts
4.1
,
2
,
3
,
4
,
were
converted
by
the
Apostles
preaching
.
Whereby
might
seeme
(
in
part
at
least
)
fulfilled
the
prophesie
and
type
concerning
the
two
sticks
,
Who
make
one
Church
.
for
Judah
and
for
Joseph
,
joyned
together
,
Ezek.
37.16
,
17
,
—
19
,
20
,
21
,
&c.
noting
that
the
effectuall
calling
of
Jewes
and
Israelites
(
as
also
Gentiles
)
and
their
union
in
Christ
,
or
in
the
hand
of
the
Lord
,
Christ
being
the
Fathers
hand
and
arm
,
whereby
they
became
one
Kingdom
under
Christ
,
or
David
their
King
;
partaking
of
the
same
benefits
,
by
vertue
of
the
communion
of
Saints
,
as
in
the
following
verses
in
Ezekiel
may
be
seen
.
So
that
there
is
but
one
only
Catholick
Church
,
not
many
;
and
Christ
the
onely
King
,
Pastour
,
and
Head
thereof
,
2
Yet
not
all
.
having
no
generall
Vicar
here
on
earth
.
Now
to
this
Communion
none
belongs
,
or
yet
truly
come
,
but
such
as
the
Father
drawes
;
who
though
here
they
are
many
,
yet
all
that
heard
beleeved
not
;
they
were
but
some
of
the
whole
multitude
who
received
the
word
gladly
,
vers
.
41.
yet
those
were
gathered
out
of
all
sorts
,
without
difference
of
sex
,
age
,
calling
,
countrey
and
nation
,
or
condition
.
And
this
notes
the
Freenesse
of
Gods
grace
:
As
he
excepts
not
any
one
sort
or
calling
of
men
,
so
hee
by
effectuall
calling
,
Note
The
Freenesse
of
of
Gods
grace
in
singling
out
some
from
among
all
.
2
Thes.
2.12
,
13.
singles
out
from
the
universality
of
men
and
sinners
,
and
adds
to
his
Church
such
as
shall
be
saved
;
as
here
,
verse
47.
Who
are
those
?
Onely
such
as
he
hath
elcted
from
eternity
unto
salvation
,
through
sanctification
of
the
spirit
,
and
beleef
of
the
truth
.
And
these
are
not
all
,
but
some
onely
,
who
there
opposed
to
such
,
the
followers
of
Antichrist
,
who
shall
be
damned
.
This
makes
Saint
Paul
speak
with
distinction
,
when
he
mentions
vessels
of
mercy
which
God
hath
afore
prepared
to
glory
,
Even
us
,
saith
he
,
Rom.
9.23
,
24.
whom
he
hath
called
,
not
of
the
Jewes
onely
,
but
also
of
the
Gentiles
:
Yet
not
all
Jewes
,
nor
all
Gentiles
;
but
us
whom
he
he
hath
called
of
the
Jewes
and
of
the
Gentiles
.
And
S.
John
brings
the
foure
Beasts
and
foure
and
twenty
Elders
in
,
praising
the
Lamb
,
and
saying
,
For
thou
wast
slaine
,
Rev.
5.9
.
and
hast
redeemed
us
to
God
by
thy
blood
,
out
of
every
kindred
,
and
tongue
,
and
people
,
and
Nation
:
Not
all
Nations
,
but
some
out
of
all
.
Whence
is
this
,
Which
depends
on
his
free
Election
,
Rom.
9.15
.
Jer.
31.3
.
but
from
Gods
free
Election
and
soveraigne
will
?
who
will
have
mercy
on
whom
he
will
have
mercy
,
&c.
According
to
that
in
Jeremy
,
I
have
loved
thee
with
an
everlasting
love
,
therefore
with
loving
kindnesse
have
I
drawn
thee
.
1Vse
,
God
excludes
no
sorts
,
calling
,
or
kind
of
men
,
if
they
repent
.
Which
is
for
comfort
.
Vse
1.
God
being
so
free
in
his
choyce
and
calling
of
men
,
as
that
he
chusing
where
he
will
,
calling
or
chusing
none
for
any
goodnesse
,
either
actually
in
them
,
or
foreseen
,
nor
rejecting
any
of
any
sort
of
men
for
their
unworthinesse
simply
,
It
is
for
comfort
to
such
as
receive
the
word
in
humility
,
who
hearing
it
repent
and
beleeve
.
Let
their
condition
or
state
be
what
it
will
be
in
the
world
,
let
not
them
exclude
themselves
by
impenitency
and
unbeleef
,
and
God
will
not
exclude
them
:
He
will
have
none
make
arguments
against
themselves
,
saying
,
I
am
an
Eunuch
,
I
am
separate
,
or
an
heathen
,
&c.
no
,
Isai
.
36.3
,
6.
let
them
but
joyne
in
covenant
with
God
,
and
doe
the
thing
which
God
commands
,
and
they
shall
be
welcome
to
him
as
any
.
So
I
say
also
for
the
rich
,
whose
salvation
is
most
difficult
,
and
for
the
noble
,
1
Cor.
1.26
.
of
whom
not
so
many
are
called
,
yea
for
the
greatest
sinners
;
let
them
hear
and
obey
Gods
word
,
and
they
may
rest
assured
of
acceptation
with
God
.
Yet
not
for
any
worth
in
them
,
but
by
vertue
onely
of
Gods
free
Promise
,
grounded
on
his
free
Election
:
So
that
we
further
inferre
,
That
,
Vse
2
the
difference
between
man
and
man
(
in
regard
of
saving
grace
)
is
not
from
men
themselves
,
God
mades
the
difference
between
man
and
man
,
singling
out
some
,
to
whom
only
he
sends
the
Gospel
,
but
from
God
;
from
his
Election
,
his
saving
,
free
and
powerfull
grace
,
who
in
and
by
his
Spirit
,
accompanying
the
word
preached
,
singles
out
by
effectuall
calling
whom
he
pleaseth
,
and
so
separates
between
man
and
man
.
To
which
end
,
God
,
with
choice
and
according
to
his
freedom
and
will
,
sends
the
word
so
to
some
,
as
that
he
denyes
it
to
others
,
Acts
16.6
,
7.
where
he
hath
any
belonging
to
his
Election
whom
he
will
save
,
thither
he
sends
his
word
in
the
ministry
of
it
,
chiefly
for
their
sakes
:
Acts
16.6
,
7
,
14
▪
30
,
31
,
and
13
,
10.
So
it
was
send
and
directed
to
Philippi
and
Thyatira
,
for
the
convesion
and
salvation
(
as
of
others
,
so
)
of
Lydia
and
the
Jailour
:
and
to
Corinth
,
in
which
City
God
had
much
people
.
And
however
the
Promise
is
to
be
propounded
to
all
,
and
some
to
whom
he
makes
it
effectuall
.
near
or
far
off
that
will
hear
it
,
yet
the
thing
promised
,
that
is
,
Christ
,
life
and
salvation
,
belongs
not
simply
and
without
exception
to
all
and
each
,
but
to
all
,
with
this
restraint
,
To
you
and
to
your
children
,
and
to
all
that
are
afar
off
,
even
as
many
as
the
Lord
our
God
shall
call
;
as
it
is
in
this
Chapter
vers.
39.
Now
these
are
only
the
Elect
,
as
Acts
17.48
.
where
it
is
said
,
As
many
,
as
were
ordained
to
eternall
life
,
beleeved
;
but
none
else
.
These
are
they
whose
hearts
the
Lord
openeth
,
as
he
did
Lydia's
,
that
they
attend
to
the
things
spoken
,
and
beleeve
them
,
which
all
doe
not
.
Of
which
more
anon
.
Onely
this
teacheth
such
as
finde
the
fruit
and
effects
of
this
grace
of
God
in
themselves
,
Vse
3
to
be
specially
and
singularly
thankfull
unto
God
for
the
same
,
To
be
thankfull
to
God
more
then
others
,
even
as
God
hath
specially
singled
them
out
from
among
others
,
and
made
them
vessels
of
mercy
.
Lord
what
am
'
I
,
that
thou
hast
manifested
thy
choyce
of
me
,
as
thou
passest
by
?
Whence
is
it
that
thou
thus
by
thy
saving
,
grace
comest
to
me
,
and
not
to
'
many
others
?
For
if
Christ
,
on
the
behalfe
of
such
,
who
partake
not
of
like
choyce
mercies
.
confessed
to
God
saying
,
I
thanke
thee
O
Father
,
Lord
of
Heaven
and
Earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
babes
:
Even
so
Father
,
for
so
it
seemed
good
in
thy
sight
;
then
I
conclude
,
such
as
have
found
this
mercy
and
speciall
grace
,
should
on
their
own
behalfe
,
blesse
God
from
the
soul
,
and
seek
more
to
glorifie
God
in
their
lives
,
then
such
great
ones
on
earth
,
who
having
a
name
of
wise
,
prudent
,
learned
,
holy
,
yea
and
of
the
Church
,
dishonour
God
by
their
pride
,
insolency
,
and
arrogancy
too
,
ascribing
whatsoever
wisedom
,
grace
and
holinesse
which
they
pretend
and
presume
they
have
,
not
to
Gods
free
,
saving
and
effectuall
grace
,
but
onely
to
his
common
grace
and
favour
,
vouchsafed
alike
to
the
reprobates
as
well
as
to
them
,
but
which
they
have
made
a
better
use
of
then
those
others
,
by
using
their
own
Free-will
better
.
Vse
4
A
reproof
of
the
unthankfull
,
and
of
the
enemies
of
Gods
grace
.
Oh
unthankfulnesse
!
Who
that
effectually
and
truly
did
partake
of
Gods
saving
and
speciall
grace
,
did
ever
(
long
at
least
)
seeke
to
take
the
honour
and
praise
of
the
work
from
God
to
themselves
,
as
these
do
,
who
meerly
fancying
that
grace
they
have
not
,
will
have
the
stroke
,
the
casting
voyce
,
or
the
casting
of
the
ballance
in
their
own
hands
?
Let
God
have
the
honour
then
of
making
the
difference
,
as
well
as
of
giving
of
grace
common
to
all
hearers
,
as
the
Apostle
beating
down
mans
pride
doth
teach
us
,
1
Cor.
4.7
.
Of
which
place
more
below
.
CHAP.
3.
Concerning
the
Means
of
Conversion
.
SECT.
1.
Of
the
efficacy
of
Gods
word
:
Whence
it
is
:
And
of
the
Vses
of
it
.
3
The
Meanes
of
their
Conversion
,
the
hearing
of
the
word
preached
.
THe
third
thing
here
considerable
is
,
the
Instrumentall
Cause
or
Meanes
of
these
Jewes
Conversion
.
And
this
is
,
on
Gods
part
,
the
word
preached
;
on
mans
,
the
same
word
heard
,
and
received
by
faith
:
First
generally
,
by
which
,
through
beleef
of
the
threats
and
law
,
the
heart
comes
to
be
pricked
and
wounded
,
being
convinced
of
sin
and
wrath
due
unto
it
;
then
speciall
,
by
which
,
through
beleefe
of
the
speciall
promise
,
and
by
particular
application
and
use
of
the
remedy
here
prescribed
,
vers.
38.
the
heart
comes
to
be
healed
.
Now
when
they
heard
this
.
]
Where
is
first
the
Act
of
hearing
.
Where
1
The
Act
of
hearing
,
which
implyeth
preaching
Rom.
10.14
,
15.
Secondly
,
The
Object
,
what
they
heard
.
First
,
Hearing
implyeth
teaching
and
preaching
;
as
here
,
Peter
preacheth
,
and
they
hear
:
and
how
shall
men
hear
without
a
Preacher
,
saith
Paul
?
and
how
shall
they
preach
except
they
be
sent
?
first
of
God
.
So
that
we
have
here
to
note
,
Note
.
1.
The
power
and
efficacy
of
Gods
Word
.
First
,
the
power
and
efficacie
of
the
Word
of
God
preached
,
Secondly
,
the
profit
and
good
fruit
of
hearing
it
aright
.
Peter
speaking
onely
in
the
outward
eare
,
they
that
heard
are
pricked
in
the
heart
,
and
by
further
hearing
are
fully
converted
.
1.
The
word
of
God
is
a
powerfull
word
,
because
soundly
taught
and
wisely
applyed
,
as
here
we
see
,
where
not
onely
for
number
,
three
thousand
,
but
for
quality
,
scoffers
,
mockers
,
yea
persecuters
were
converted
by
it
:
so
the
like
afterwards
,
and
in
some
measure
to
the
end
of
the
world
.
No
word
of
man
,
no
not
in
the
mouth
of
the
most
eloquent
Oratour
,
can
worke
such
effect
as
this
doth
;
In
changing
the
effections
,
and
verting
soules
,
Acts
26.18
.
this
hath
a
power
on
the
soule
,
not
onely
to
move
the
affections
,
but
to
change
them
,
to
renew
them
,
to
convert
them
and
turn
the
soule
to
God
,
from
death
to
life
,
from
darknesse
to
light
(
by
opening
of
the
eyes
)
yea
from
the
power
(
even
of
hell
,
Psalm
19.7
.
of
the
very
Devill
himselfe
)
of
Satan
unto
God
.
The
law
of
God
converts
soules
,
and
changeth
stones
into
bread
,
yea
flesh
;
base
metall
into
pure
gold
(
beyond
all
Chymicall
transmutation
;
turning
beasts
into
men
.
)
yea
beasts
into
men
:
in
which
regard
the
Church
differs
from
the
Arke
of
Noah
(
a
type
of
it
in
other
things
;
)
for
there
the
beasts
that
entred
into
the
Arke
received
no
chainge
nor
alteration
,
but
if
they
went
in
uncleane
,
wilde
and
savage
,
they
also
came
out
uncleane
,
wilde
and
savage
:
but
in
the
Church
of
God
,
where
Gods
word
is
powerfully
taught
,
it
is
not
so
with
every
one
:
we
come
in
unclean
,
but
go
out
clean
;
we
come
in
wilde
,
we
go
out
tame
;
we
come
in
wolves
,
lions
,
vultures
,
we
goe
out
lambs
,
deere
,
and
doves
;
we
come
in
beasts
,
and
go
out
men
,
yea
,
new
men
,
regenerate
,
as
one
well
noteth
.
Here
it
might
be
shewed
how
that
by
the
power
of
one
text
only
some
hath
been
converted
:
Iun.
in
vita
as
Junius
reclaimed
from
Atheisme
by
casting
his
eye
on
Job
.
1.1
.
Saint
Austin
,
See
Dr.
Featlyes
sermons
on
this
text
.
by
taking
up
the
Bible
,
and
reading
the
first
place
he
lighted
on
,
which
was
Rom.
13.13.14
.
not
in
gluttony
and
drunkennesse
,
not
in
chambering
and
wontonnesse
,
&c.
was
fully
converted
from
his
wantonnesse
;
yea
his
friend
Alypius
,
desiring
to
peruse
that
place
,
and
reading
the
next
words
,
Rom.
14.1
.
Him
that
is
weake
in
the
faith
receive
you
,
besought
Saint
Austin
to
strengthen
him
in
the
faith
,
and
he
became
a
Convert
also
.
And
I
beleeve
if
every
one
would
tell
their
experiences
in
this
kind
,
and
how
the
word
either
at
first
,
or
since
,
in
their
anguish
,
distresse
,
temptations
,
hath
strengthened
,
comforted
,
and
upheld
them
,
we
should
●eed
no
other
proof
of
this
truth
.
But
whence
hath
the
word
this
power
?
Not
from
it selfe
,
2
Whence
hath
it
this
efficacy
?
from
God
and
his
spirit
,
Psal.
149.6
,
7
,
8
,
9.
but
from
the
Author
,
which
is
God
,
who
when
and
where
he
pleaseth
maketh
it
powerfull
and
effectuall
,
by
his
spirit
accompanying
the
same
.
It
is
a
two
edged
sword
,
and
cuts
both
wayes
,
as
God
shall
please
to
weild
and
use
it
,
either
to
wound
or
prick
savingly
,
like
the
Surgeons
lancing-knife
;
or
to
wound
to
death
,
like
the
sword
of
an
Enemy
:
but
we
speake
especially
of
the
former
work
of
it
whereby
it
shewes
it self
quick
and
powerfull
,
Heb.
4.12
.
whose
instrument
it
is
,
sharper
then
a
two
edged
sword
,
piercing
even
to
the
deviding
asunder
of
soul
and
spirit
,
and
of
the
joints
and
marrow
,
being
a
discerner
of
the
thoughts
and
intents
of
the
heart
.
And
so
it
is
called
the
power
of
God
to
salvanion
to
every
one
that
beleeveth
;
Rom.
1.16
.
that
is
Gods
powerfull
instrument
by
which
he
worketh
faith
in
men
,
and
converts
their
souls
Now
as
the
instrument
hath
no
power
of
or
from
it self
(
but
onely
a
fitnesse
thus
or
so
to
be
used
)
and
workes
in
and
by
the
power
of
the
chief
workman
,
working
in
the
power
of
him
the
principall
Agent
.
as
the
steele
with
which
the
Load-stone
is
capped
,
so
it
is
here
.
The
sword
cuts
not
without
a
hand
to
weild
it
,
and
then
it
cuts
according
to
the
power
,
strength
and
will
(
lesse
or
more
)
of
him
that
useth
it
:
so
the
word
or
words
of
the
Preachers
,
being
quantity
,
have
no
efficacy
of
themselves
;
or
considered
as
a
sound
or
beating
and
dividing
of
the
ayre
,
but
as
it
is
an
instrument
of
God
,
appointed
and
sanctified
to
produce
such
great
effects
;
so
that
the
power
is
from
Gods
Ordinance
(
and
not
from
the
word
of
the
Preachers
)
who
by
the
sounding
of
rams
hornes
made
the
walls
of
Jericho
fall
down
:
●nd
by
vertue
of
●is
ordinance
,
as
did
the
rammes
horns
of
old
,
&
Moses
rod
in
dividing
the
sea
.
which
sounding
was
rather
a
signe
at
which
,
then
any
cause
by
which
the
walls
fell
;
even
as
Moses
his
rod
by
which
he
smote
the
Sea
had
not
that
power
in
it selfe
,
but
by
vertue
of
Gods
appointment
;
Moses
smote
with
it
,
because
God
had
so
commanded
,
but
God
did
the
worke
.
And
though
the
Word
preached
work
after
another
manner
,
yet
the
worke
done
by
it
,
whether
it
be
conversion
,
comfort
,
pricking
,
melting
bruising
.
&c.
is
from
the
effectuall
power
of
God
,
and
of
his
Spirit
,
who
doth
the
deed
;
1
Cor.
3.6
.
so
that
Paul
may
plant
,
Apollos
may
water
,
but
it
is
God
that
gives
the
increase
:
and
so
the
Word
is
compared
to
a
sword
and
hammer
which
bruiseth
;
Jer.
23.29
.
Isa.
55.10
.
Acts
2.1
,
3.
to
a
nayle
,
which
pierceth
;
and
to
fire
,
which
melts
and
mollifieth
;
to
a
mighty
winde
,
and
thunder
,
which
shakes
the
heart
of
the
stoutest
.
Thus
here
Gods
Spirit
being
like
water
(
both
for
abundance
and
strength
)
poured
out
,
in
the
signes
of
a
rushing
mighty
wind
,
and
of
fire
,
makes
the
word
of
Peter
and
others
thus
powerful
;
the
power
of
which
spirit
shewed
it selfe
,
not
onely
in
the
tongues
of
the
Preachers
,
but
in
the
hearts
of
the
hearers
:
so
afterwards
the
Apostles
being
armed
with
the
promise
of
this
power
,
Mat.
28.18
,
19
,
20.
are
sent
out
to
all
Nations
to
convert
them
,
which
thing
they
also
did
:
but
who
?
a
few
men
of
no
account
,
of
no
learning
(
some
of
them
)
of
no
authority
or
state
:
whom
?
Kings
of
the
earth
,
whom
with
these
chains
comming
out
from
their
mouth
(
as
is
fabled
of
Hercules
Celticus
)
they
did
binde
and
bring
into
subjection
under
Christ
:
Bodin
.
de
rep.
lib.
4.
cap.
7.
So
,
wise
Philosophers
,
and
the
learned
,
the
proud
and
refractory
;
but
by
what
meas
and
armes
did
they
thus
go
forth
conquering
whithersoever
they
came
,
yea
and
subduing
spirituall
and
infernall
power
?
2
Thess.
2.
Their
weapons
were
not
carnall
but
spirituall
,
yet
mighty
,
not
of
themselves
,
but
through
God
&c
,
2
Cor.
10.4
,
5.
Thus
Christ
came
to
be
set
up
in
his
throne
;
and
thus
in
after
times
,
after
that
great
defection
foretold
,
Antichrist
began
to
be
cast
out
in
many
Kingdomes
,
by
the
preaching
of
Luther
,
in
whom
God
shewed
his
mighty
power
,
and
of
whom
one
writes
thus
saying
,
Vir
sine
vi
ferri
,
vi
verbi
&
inermibus
armis
,
Vir
sine
re
,
sine
spe
,
contudit
orbis
opes
:
He
was
one
who
without
sword
or
speare
,
by
the
onely
power
and
weapons
of
the
word
of
God
,
without
strength
,
wealth
,
and
hope
in
himself
,
overcame
and
subdued
the
power
and
strength
of
the
world
.
Alexander
was
renowned
&
admired
because
with
so
few
he
subdued
so
many
:
but
here
are
conquests
more
admirable
then
his
,
whereby
moe
and
greater
enemies
,
even
the
powers
not
of
the
world
only
but
of
hell
are
subdued
,
and
that
by
fewer
,
and
,
to
outward
seeming
,
weaker
means
.
Vse
.
1
Vse
1.
This
power
of
God
in
his
word
,
by
which
he
then
did
,
and
doth
still
goe
on
triumphing
,
It
s
for
terrour
to
the
opposers
of
the
word
.
as
he
will
till
he
have
brought
the
necks
of
all
his
enemies
in
subjection
to
him
,
one
way
or
other
,
is
to
be
admired
and
acknowledged
;
and
we
thence
assured
that
the
Lord
Christ
and
his
cause
and
Gospel
shall
in
his
good
time
prevaile
against
all
opposition
of
men
,
devils
,
and
Antichrist
;
and
that
it
,
howsoever
supprest
sometimes
,
yet
,
shall
not
be
wholly
oppressed
;
it
is
like
fire
,
Which
to
them
will
prove
like
fire
.
which
though
kept
under
and
halfe
smothered
down
,
yet
will
worke
it self
free
,
having
a
consuming
power
in
it
,
to
devour
all
combustible
matter
which
stands
in
its
way
,
The
word
cannot
be
restrained
.
as
the
Arke
detained
by
the
Philistines
wrought
it self
out
,
and
(
as
the
people
of
Israel
in
Egypt
)
by
strong
hand
delivered
it self
,
and
made
the
enemies
weary
of
it
.
Which
may
be
terrour
to
all
enemies
of
the
Gospel
,
and
of
the
sound
preaching
and
Preachers
,
yea
and
Professors
of
it
:
And
a
fair
caveat
to
all
,
that
they
meddle
not
with
such
edge-tooles
;
the
word
will
prove
a
sharp
sword
to
them
,
as
a
mall
,
hammer
,
or
as
a
burthensome
stone
to
crush
such
as
heave
at
it
,
or
are
enemies
to
it
,
or
yet
do
resist
it
in
themselves
.
Vse
.
2
2.
For
Confutation
,
we
hence
conclude
,
To
confute
,
first
,
the
errour
of
Vniversall
grace
.
and
of
free-will
in
man
,
to
accept
of
grace
.
And
secondly
,
of
mans
power
to
resist
Gods
grace
.
that
to
the
conversion
of
a
sinner
there
is
more
required
then
the
hearing
of
the
same
word
,
or
the
same
common-motives
,
and
in
a
word
,
then
common
and
universall
grace
:
there
must
a
speciall
and
an
effectuall
power
go
along
therewith
;
but
that
is
no
power
of
mans
free-will
,
but
of
Gods
free
and
powerfull
grace
;
which
therefore
would
be
begged
so
oft
as
we
heare
Gods
word
.
Secondly
,
That
where
God
will
convert
any
indeed
,
it
is
not
in
the
power
of
man
to
resist
finally
.
But
these
being
points
of
Controversie
,
I
list
not
to
insist
upon
them
.
Onely
for
them
both
,
Know
,
that
conversion
of
soules
and
faith
is
made
the
affect
,
as
of
the
word
preached
,
The
power
of
God
in
working
faith
;
Ephes.
1.13
,
20
so
of
the
power
of
God
,
the
greatnesse
of
his
power
,
yea
the
exceeding
greatnesse
of
his
power
,
yea
of
the
might
of
his
power
,
even
effectually
,
and
actually
,
and
therefore
irresistibly
working
,
as
it
is
there
also
said
,
according
to
the
working
of
his
mighty
power
,
even
the
same
power
by
which
he
raised
Christ
from
the
dead
:
(
i.
e.
)
the
power
of
the
Godhead
.
Therefore
,
as
a
man
conferres
nothing
of
his
own
to
his
bodily
raising
to
life
,
The
same
by
which
Christ
was
raised
from
death
.
or
to
his
own
creation
,
so
he
hinders
it
not
,
when
God
will
raise
him
up
;
as
we
see
in
Lazarus
:
he
rose
not
of
himself
,
neither
could
he
hinder
his
own
rising
:
he
arose
not
by
his
own
power
,
and
yet
it
was
he
,
even
Lazarus
who
did
rise
.
Even
so
is
it
in
our
spirituall
resurrection
from
the
death
of
sinne
,
which
is
wrought
by
the
power
of
Christs
word
,
Ephes.
5.14
.
saying
,
Awake
thou
that
sleepest
,
and
arise
from
the
dead
:
And
we
do
so
,
but
then
it
is
Christ
,
who
by
his
word
which
is
operative
,
gives
us
light
and
life
.
Yet
we
must
know
,
that
man
in
his
conversion
,
though
it
be
thus
both
infallibly
and
powerfully
wrought
,
Yet
man
is
not
compelled
.
is
not
forced
or
compelled
to
it
,
but
according
to
Gods
wisedom
,
as
well
as
power
,
is
first
made
willing
,
&
so
Gods
works
though
powerfully
,
yet
sweetly
;
he
so
draws
us
as
that
wer
un
willingly
after
him
.
Which
teacheth
us
to
live
to
Gods
glory
.
This
overthrowes
the
contrary
errour
of
Jesuites
,
Lutherans
,
and
Arminians
,
and
teacheth
us
to
give
the
whole
glory
of
our
conversion
to
God
,
from
whose
mercy
and
power
it
is
;
to
depend
on
him
for
a
continuall
supply
and
influence
of
his
grace
;
to
live
wholly
to
him
whose
creatures
we
are
both
by
nature
and
grace
,
&c.
3Vse
,
Of
comfort
and
Encouragement
,
1
To
Preachers
,
having
a
refractory
people
:
3.
It
is
a
point
of
comfort
and
encouragement
,
and
that
both
to
Ministers
and
to
people
.
1.
Ministers
are
hence
encouraged
to
preach
the
word
with
power
and
with
authority
,
as
knowing
whose
Ministers
they
are
,
and
that
they
have
their
Commission
from
him
,
whose
is
all
power
,
and
who
according
to
that
power
calls
and
sends
them
forth
,
promising
to
be
with
them
to
the
end
of
the
world
:
so
though
they
meet
with
opposition
in
their
Ministery
,
Neither
to
be
daunted
.
or
otherwise
have
a
refractory
people
of
hard
hearts
and
necks
to
deal
withall
,
opposing
,
deriding
and
mocking
them
,
so
that
through
discouragements
they
be
ready
with
Jeremiah
,
Jer.
20.8.9
.
who
so
found
it
,
to
resolve
to
give
over
preaching
,
or
at
least
such
plain
and
home-teaching
;
yet
ought
they
not
to
be
discouraged
,
but
at
Christs
bidding
,
to
cast
in
their
net
again
;
Not
to
despair
of
them
.
otherwise
we
disobey
,
yea
and
distrust
the
power
of
our
Master
Christ
,
whose
word
if
with
Jeremiah
we
offer
to
shut
up
,
we
also
finde
it
in
our
heart
as
a
burning
fire
shut
up
in
our
bones
,
which
will
make
us
weary
with
forbearing
,
that
we
cannot
hold
.
In
case
then
that
with
Peter
wee
fish
all
night
and
catch
nothing
,
yet
at
Christs
bidding
let
us
cast
in
againe
,
as
he
did
,
and
we
shall
in
his
time
catch
and
make
a
great
draught
,
Joh.
21.11
.
as
Peter
did
of
an
hundred
fifty
three
great
fishes
:
thereby
was
but
foresignified
to
him
this
great
conversion
of
so
many
thousand
soules
by
his
Ministery
,
whereby
Christs
promise
to
him
at
his
calling
to
the
Apostleship
was
made
good
unto
him
,
I
will
make
thee
a
fisher
of
men
,
or
thou
shalt
catch
live
men
.
Peter
could
hardly
have
expected
to
have
made
such
a
draught
at
one
Sermon
:
So
though
we
see
for
the
present
little
fruit
of
our
labour
,
yet
we
must
consider
Gods
word
is
powerfull
,
and
can
when
God
so
pleaseth
change
,
yea
break
and
bruise
the
stoutest
heart
.
But
howsoever
,
we
shall
not
lose
our
labour
with
God
;
Gods
word
will
have
its
worke
and
effect
some
other
way
,
to
his
glory
and
our
comfort
:
See
Isa.
49.2
,
3
,
3
,
4
,
&
5.
which
is
spoken
of
Christ
,
not
onely
in
his
person
,
but
in
his
Ministers
:
and
Isa.
55.10
.
&
2
Cor.
2.15.16
.
We
shall
be
unto
God
a
sweet
savour
of
Christ
,
in
them
that
are
saved
,
and
in
them
that
perish
,
&c.
This
comforts
us
again
in
the
weaknesse
of
our
own
gifts
,
2
In
the
weaknesse
of
their
own
gifts
,
to
to
look
to
Gods
promised
assistance
.
so
long
as
we
shew
our
faithfullnesse
in
that
little
which
we
have
:
If
God
give
us
a
call
,
we
must
not
plead
with
Moses
,
We
are
not
eloquent
,
Exod.
4.10
,
11
,
12.
we
must
,
and
may
comfortably
expect
assistance
,
ability
and
strength
from
God
;
as
also
good
successe
in
our
Ministery
,
according
to
a
Promise
made
to
Christ
,
and
in
him
to
us
,
Esa.
60.4
,
5
,
—
14.
2
Cor.
2.14
.
Which
if
we
do
finde
,
we
must
return
thanks
to
him
which
causeth
us
to
triumph
in
Christ
,
and
maketh
manifest
the
savour
of
his
knowledge
by
us
in
every
place
.
2.
Gods
people
and
hearers
generally
should
not
be
discouraged
too
much
with
the
hardnesse
of
their
own
hearts
,
2
To
people
who
complain
of
hardnesse
of
heart
,
See
2
Cor.
12.8
,
9
,
10.
with
their
forgetfulnesse
,
unfruitfulnesse
,
deadnesse
&
dulnesse
,
so
long
as
they
be
truly
displeased
with
themselves
for
these
,
pray
heartily
to
God
and
strive
against
them
.
Gods
power
in
the
word
is
such
as
that
it
can
,
and
will
,
if
they
wait
,
subdue
all
these
;
It
is
perfected
in
Weaknesse
.
Nay
,
though
men
were
,
as
these
here
in
the
Text
,
hard-hearted
against
Chirst
and
his
word
,
and
such
as
hate
him
,
and
have
long
rejected
his
word
and
grace
,
we
should
not
despair
of
them
,
as
hath
been
said
;
neither
they
of
themselves
,
so
long
as
they
withdraw
not
from
hearing
of
Gods
faithfull
Messengers
:
They
may
meet
with
a
Peter
at
one
time
or
other
,
at
least
;
Gods
power
is
not
shortned
now
more
then
formerly
.
Even
refractory
sinners
may
be
reclaimed
.
Which
may
encourage
and
give
hope
to
the
greatest
sinners
,
when
they
consider
this
power
of
Gods
word
,
yea
of
Gods
grace
,
by
which
they
here
were
savingly
pricked
and
pierced
,
that
by
their
sins
pierced
Christ
,
yea
and
indeed
crucified
him
;
that
they
,
through
the
preaching
of
the
word
came
to
be
saved
by
Christs
blood
,
Not
to
despair
,
either
of
Gods
mercy
through
the
greatnesse
of
their
sins
3
who
with
wicked
hands
,
at
least
by
their
votes
did
shed
Christs
blood
:
There
is
hope
then
for
the
most
rebellious
.
Let
none
then
ascribe
so
much
to
their
own
wickednesse
,
as
with
Cain
to
say
,
My
sin
is
greater
then
can
be
forgiven
;
but
let
such
in
hope
of
mercy
attend
diligently
on
the
word
,
humble
themselves
mightily
,
begge
grace
earnestly
,
wash
throughly
,
not
by
dipping
or
by
little
consideration
of
sin
,
which
may
defile
us
the
more
,
as
the
face
or
foul
cloth
lightly
touched
with
water
,
but
by
soaking
,
and
rinsing
,
and
bathing
our selves
in
the
teares
of
repentance
,
and
hearty
prayer
to
God
,
with
David
,
that
he
would
wash
them
throughly
from
their
iniquity
.
Psal.
51.2
.
Neither
let
any
ascribe
so
little
to
Gods
power
and
grace
,
as
(
because
they
have
no
power
in
themselves
to
subdue
this
or
that
corruption
in
them
,
finding
so
much
heardnesse
of
heart
,
or
weaknesse
to
withstand
temptation
)
to
despair
of
help
from
God
.
Is
either
any
sin
in
them
,
or
malice
of
the
devill
against
them
so
great
and
strong
,
that
these
shall
be
more
able
to
damne
them
,
then
God
to
save
them
?
This
were
too
injurious
to
Christ
,
and
to
themselves
.
As
it
is
too
great
a
discouragement
,
so
it
argues
too
much
pride
;
if
they
had
more
power
of
their
owne
,
they
would
lesse
be
beholding
to
him
:
now
that
they
have
none
of
their
own
,
they
will
as
much
despair
,
with
that
unbeleeving
Prince
,
2
Kings
7.
of
Gods
power
as
of
their
owne
,
and
so
deserve
to
be
used
in
some
proportion
as
hee
was
,
even
to
see
mercy
given
to
others
as
bad
as
themselves
,
but
not
to
taste
of
it
,
because
of
their
distrust
,
as
it
was
with
Cain
also
.
Vse
.
4
4
Is
the
word
thus
powerfull
through
God
?
To
shew
forth
in
our
lives
the
power
of
the
word
.
Why
?
1.
It
s
else
an
ill
signe
of
no
grace
in
us
.
Let
it
be
thus
powerfull
in
us
,
who
live
,
or
have
lived
long
under
the
Ministery
of
it
.
It
s
an
ill
signe
when
one
feeds
constantly
on
good
,
wholesome
,
and
hearty
meat
,
and
yet
,
with
Pharaohs
leane
Kine
,
looks
ill
on
it
,
gets
no
strength
of
body
,
but
keeps
lean
,
little
and
weak
still
.
And
as
this
is
an
ill
sign
to
such
,
that
Gods
Ordinance
is
accursed
to
them
,
neither
can
they
have
any
assurance
that
they
are
the
children
of
God
,
begotten
by
the
word
,
when
the
childrens
bread
,
this
word
of
God
,
doth
not
nourish
and
strengthen
them
;
(
for
all
in
Gods
house
are
fat
and
good-liking
:
)
So
secondly
,
2
It
s
a
disgrace
to
the
Gospel
.
they
bring
a
disgrace
upon
the
word
and
Gospell
of
Christ
,
by
their
power-lesse
and
fruit-lesse
lives
,
and
so
give
occasion
for
enemies
of
Religion
,
as
Papists
and
profane
Atheists
to
blaspheme
the
same
,
and
to
upbraid
Profession
,
because
of
the
loose
lives
of
many
Professors
.
Ah
beloved
I
know
we
what
we
doe
?
let
us
take
heed
of
this
dishonour
done
to
Christ
and
his
word
.
Our
lives
should
be
as
Comments
on
the
word
,
or
as
Wax
imprinted
with
the
seale
of
the
word
:
As
then
there
is
a
power
in
the
word
,
so
let
there
be
a
power
of
Godlinesse
in
our
lives
,
and
a
life
of
grace
and
faith
in
our
whole
course
of
life
;
neither
let
us
take
up
take
up
with
bare
formes
of
godlinesse
,
nor
rest
in
outward
performances
&
in
heart-lesse
,
live-lesse
services
:
3
Sin
else
and
Satan
will
be
powerfull
in
us
to
damnation
.
Let
not
the
name
&
word
and
Gospel
of
God
be
evill
spoken
of
through
us
.
Thirdly
,
But
if
otherwise
the
word
of
God
in
us
be
not
(
and
that
through
our
own
default
)
the
power
of
God
to
our
salvation
,
let
us
look
to
it
lest
our
own
carnall
reason
,
lusts
,
and
sin
become
the
power
of
the
Devill
in
us
to
eternall
damnation
:
nay
the
same
very
word
which
now
hath
no
place
nor
power
in
the
disobedient
,
shall
prove
a
terrible
word
unto
them
one
day
;
at
the
power
of
which
,
heaven
and
earth
shall
shake
,
as
they
do
even
in
this
life
,
much
more
then
hereafter
,
when
Christ
shall
come
to
judge
them
according
to
this
Word
and
Gospel
,
in
flaming
fire
,
2
Thess.
1.8.9
.
taking
vengeance
on
them
that
know
not
God
,
&
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
,
Who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
See
wee
then
that
we
refuse
not
him
that
speaketh
&c.
Heb.
12
,
25
,
26.
&
2.1
,
2
,
3.
Let
such
look
to
this
who
finde
an
irresistible
power
in
all
sorts
of
temptations
to
sinne
,
A
reproof
of
such
as
suffer
the
world
to
be
more
powerfull
in
in
them
then
Gods
Word
.
from
their
lusts
,
or
the
men
of
the
world
,
who
if
they
hold
but
up
a
finger
,
it
is
as
a
strong
cord
to
draw
them
with
them
into
all
excesse
:
or
the
very
looks
and
speeches
of
the
harlot
are
enough
to
cause
them
follow
,
though
it
be
as
the
Oxe
to
the
slaughter
.
And
so
when
they
can
find
,
and
professe
that
they
can
be
moved
even
to
tears
,
at
the
beholding
of
a
Play
,
and
that
much
sooner
then
at
a
Sermon
,
as
some
have
done
,
Oh
it
s
a
signe
the
Devill
hath
a
strong
hold
in
them
,
and
hath
taken
up
their
hearts
,
which
are
shut
towards
the
word
,
and
open
only
to
vanity
.
Vse
.
5
5.
Lastly
,
If
we
have
found
any
good
by
the
word
,
that
we
are
become
new
men
by
it
,
Being
converted
,
not
to
ascribe
the
glory
of
it
either
to
our selves
,
or
to
the
gifts
of
the
Minister
.
1
Cor.
3.5
.
let
us
give
God
his
glory
,
and
not
ascribe
our
conversion
in
whole
or
in
part
either
to
our selves
,
to
the
power
of
our
own
will
,
to
our
own
wit
,
aptnesse
,
or
good
nature
:
see
Joh.
1.13
.
Mat.
16.17
.
or
yet
to
the
gifts
and
abilities
of
the
Preachers
:
what
is
Paul
,
or
what
is
Apollo
?
I
know
some
Ministers
may
be
called
powerfull
Preachers
,
in
comparison
of
others
,
namely
such
as
follow
Gods
method
of
Preaching
,
and
that
course
which
he
chiefly
blesseth
;
yet
it
is
not
the
Minister
but
God
which
converts
,
opens
the
hearts
,
pricks
,
wounds
,
and
after
heales
it
.
We
may
and
must
respect
and
honour
such
as
so
labour
,
even
with
double
honour
,
but
,
as
the
Ministers
of
Christ
;
God
himself
must
have
the
honour
of
their
work
.
We
must
not
ascribe
to
them
either
too
little
(
but
honour
them
for
their
works
sake
,
and
be
thankfull
to
them
as
to
spirituall
parents
under
God
)
or
too
much
,
but
acknowledge
the
power
and
grace
of
God
in
and
by
their
Ministery
.
And
thus
for
the
power
of
the
Word
.
SECT.
2.
Concerning
the
profit
of
hearing
Gods
word
:
With
Vses
.
2
WEe
note
,
from
this
their
hearing
the
word
so
as
to
be
pricked
and
wounded
,
Note
2.
The
profit
of
hearing
Gods
word
.
and
at
length
fully
converted
by
it
,
(
as
the
power
of
Preaching
,
so
)
The
great
,
good
,
and
saving
effects
of
hearing
aright
.
We
may
see
here
how
that
the
Hearing
of
Gods
Word
,
as
it
was
taught
by
Peter
and
the
rest
,
Proved
the
means
of
their
Conversion
and
Salvation
.
For
bereby
,
first
,
their
eyes
came
to
be
enlightened
,
1
It
opens
the
eyes
to
know
Christ
,
and
they
came
to
see
both
their
own
sins
and
their
Saviour
,
and
at
length
to
be
directed
in
and
to
the
only
way
of
salvation
,
vers.
37.38
.
Thus
our
blessed
Saviour
discoursing
and
preaching
to
these
two
Disciples
that
went
to
Emmaus
,
at
length
their
eyes
were
opened
,
Luk.
24.27
31.
and
they
knew
him
:
yea
afterwards
presently
appearing
to
them
and
the
rest
,
and
aplying
the
Scriptures
to
the
present
occasion
,
it
s
said
,
He
opened
their
understanding
that
they
might
understand
the
Scriptures
;
and
the
Scriptures
.
but
that
was
by
his
powerfull
Spirit
accompanying
his
word
,
seeing
formerly
he
had
expounded
and
opened
unto
them
the
Scriptures
.
And
thus
the
Lord
teacheth
men
out
of
his
Law
,
which
Law
and
word
of
his
is
a
light
to
give
us
understanding
of
his
ways
,
and
of
our
wayes
too
:
Psal.
94.12
.
It
enlightens
our
minds
,
and
directs
our
Path.
Thy
word
,
saith
David
,
is
a
lamp
(
or
candle
)
to
my
feet
,
and
a
light
unto
my
path
.
Psal.
119.105
.
It
is
given
to
direct
and
lead
us
in
this
our
pilgrimage
to
heaven
,
as
once
the
fiery
pillar
and
cloud
did
the
Israelites
to
Canaan
through
the
wildernesse
:
and
as
Ships
are
directed
by
lights
from
without
in
their
course
into
their
dangerous
havens
:
which
in
some
havens
are
double
,
or
two
,
which
are
to
be
brought
in
a
right
line
together
in
the
Ships
course
;
so
here
is
a
double
light
,
this
of
the
Word
,
and
that
other
of
the
Spirit
accompanying
the
same
,
by
which
we
come
effectually
and
safely
to
be
directed
.
2
It
awakens
out
of
security
.
Secondly
,
This
same
Word
did
also
by
pricking
and
wounding
these
Jewes
awaken
them
out
of
their
security
,
in
which
they
did
lie
,
and
should
have
lien
for
ever
:
So
God
awakened
David
by
the
Prophet
Nathan
;
and
rouzeth
men
daily
from
their
quiet
sleep
in
sin
.
3
It
both
wounds
and
heals
.
Thirdly
,
But
as
it
did
awaken
them
,
so
pricking
and
wounding
,
it
did
let
out
their
corruption
,
and
made
way
for
the
perfect
healing
and
cure
of
their
soules
.
4
It
is
the
ordinary
means
of
conversion
and
salvation
.
Fourthly
,
In
a
word
,
it
thus
proved
a
word
of
life
to
them
,
and
as
we
have
said
,
the
means
of
their
salvation
.
And
so
indeed
we
must
conceive
of
the
word
,
and
the
right
hearing
and
preaching
of
it
,
as
of
the
means
of
our
salvation
.
So
it
was
also
in
Lydia
and
the
Jailor
,
Acts
16.
And
contrariwise
,
the
rejection
of
the
word
preached
,
Acts
13.48
.
is
an
adjudging
of
our selves
unworthy
of
life
.
Whence
is
it
so
?
This
,
in
briefe
,
is
not
from
the
power
of
the
word
it selfe
,
but
from
Gods
appointment
and
blessing
,
and
by
vertue
of
his
Ordinance
,
seeing
he
hath
so
ordained
and
appointed
that
faith
should
come
by
hearing
,
Rom.
10.14
,
15
,
16
,
17.
and
hearing
is
by
the
word
(
i.
e.
command
and
appointment
)
of
God
,
as
elsewhere
(
on
the
text
)
I
shew
.
To
this
end
God
stirres
up
and
endues
with
gifts
,
(
as
here
)
and
sends
Ministers
where
he
hath
any
to
save
,
and
accordingly
,
by
his
Spirit
(
whereof
the
word
preached
is
the
Ministery
)
makes
it
effectuall
in
whom
he
pleaseth
:
though
by
his
absolute
power
he
can
,
if
he
would
,
and
doth
where
he
will
(
as
in
elect
infants
dying
&c.
)
save
and
apply
Christ
by
his
Spirit
onely
.
Vse
.
1
Vse
1.
This
teacheth
us
,
as
we
desire
the
good
and
salvation
of
our
souls
,
Of
Instruction
;
Diligently
to
hear
Gods
word
.
Why
?
1
Considering
our
ignorance
.
to
be
diligent
in
hearing
of
Gods
word
,
as
it
is
faithfully
taught
by
the
true
Ministers
and
Teachers
of
it
.
Our
necessity
requires
it
:
Such
is
our
ignorance
,
such
is
our
Impotency
,
we
cannot
save
our selves
.
First
,
our
ignorance
is
such
naturally
,
since
we
fell
into
sin
and
under
the
curse
,
that
of
our selves
we
neither
aright
and
convictingly
know
our
sinfull
,
or
yet
accursed
condition
.
We
are
apt
to
think
well
of
our selves
and
of
our
own
wayes
,
though
they
be
never
so
bad
or
accursed
of
God
:
much
lesse
doe
we
know
of
God
or
of
his
will
concerning
the
meanes
of
our
recovery
and
salvation
,
till
God
in
and
by
Christ
declare
it
to
us
,
Joh.
1.18
.
neither
know
we
the
things
of
God
,
or
any
saving
truth
as
of
our selves
,
1
Cor.
2.14
.
Nay
,
Secondly
,
such
is
our
impotency
,
that
we
cannot
either
know
them
or
yet
doe
any
thing
for
our selves
in
the
businesse
of
our
conversion
,
2
Our
impotency
:
both
which
he
healeth
us
of
.
till
God
by
his
word
and
spirit
work
the
same
in
us
;
God
must
create
us
anew
by
the
same
mighty
power
of
his
word
,
by
which
at
first
he
made
the
world
,
Psal.
33.6
.
John
3.
We
must
be
drawn
,
Joh.
6.44
.
and
born
again
of
water
and
the
Spirit
;
as
the
ship
cannot
move
it self
but
as
it
is
first
born
up
of
the
water
,
Secondly
set
forward
by
the
wind
,
both
being
without
her selfe
.
Now
this
is
done
whilest
we
receive
into
our
soules
and
affections
the
gales
of
Gods
grace
,
and
blasts
and
breath
of
his
Spirit
,
by
attentive
hearing
of
his
word
,
by
which
his
Spirit
is
ministred
to
us
.
2
How
?
Let
us
then
attentively
hearken
to
Gods
word
,
and
so
seek
and
expect
the
good
and
profit
of
it
.
Let
us
chuse
Maries
part
,
Luke
10.
1
Take
heed
of
lets
.
and
take
heed
of
Martha's
incombrances
,
and
of
such
lets
as
prove
hinderances
to
the
fruitfull
hearing
of
it
,
as
of
worldly
cares
,
pleasures
;
and
in
a
word
,
of
having
our
hearts
set
upon
the
things
of
the
world
,
as
Oxen
,
Farmes
,
Wives
,
&c.
2
So
hear
as
first
meditate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
we
cannot
hear
it
aright
,
unlesse
we
first
seriously
meditate
on
the
things
we
do
hear
;
as
the
word
here
seems
to
carry
a
continued
act
;
when
they
had
heard
,
there
was
not
an
end
,
the
word
still
sounded
in
their
ears
,
that
they
were
the
Crucifiers
of
Christ
,
that
Christ
whom
they
crucified
was
the
Lord
of
life
;
these
nailes
stuck
in
them
whether
they
did
eat
,
drink
,
lie
down
or
arise
.
Whilest
the
heart
museth
and
meditates
on
an
object
,
it
comes
to
be
affected
,
as
Psal.
33.
Lament.
3.19
,
20.
2
Pet.
2.8
.
Lot
in
seeing
and
hearing
vexed
his
soul
,
—
i.
e.
he
pondered
the
evils
done
,
and
was
the
more
vexed
with
their
unlawfull
deeds
.
2
Apply
it
.
Secondly
,
We
must
so
hear
as
to
apply
particularly
to
our selves
what
we
hear
;
for
so
these
here
came
to
be
wounded
,
when
the
point
of
this
sword
was
set
to
their
breasts
,
and
they
could
not
,
neither
did
offer
to
put
it
by
.
This
belongs
both
to
the
Preacher
to
doe
,
who
must
not
draw
and
only
flourish
his
sword
,
this
sword
of
the
Spirit
,
but
strike
home
with
it
,
his
mark
being
only
or
chiefly
the
heart
;
for
so
the
word
both
hits
soonest
and
pierceth
deeper
,
and
becomes
as
nailes
fastened
by
the
Masters
of
Assemblies
:
and
also
to
hearers
themselves
,
who
must
help
their
spirituall
Surgeons
and
Physicians
to
apply
the
plaister
or
potion
,
by
keeping
the
one
close
to
the
sore
,
and
the
other
in
their
stomack
without
casting
it
up
.
But
of
these
two
,
On
1
Cor.
11.31
.
pag.
1332.
&c.
Meditation
and
Application
,
as
meanes
of
Humiliation
,
more
largely
elsewhere
.
3
Beleeve
it
.
Thirdly
,
The
word
heard
must
be
mingled
with
faith
in
those
that
hear
it
,
else
it
profits
them
not
.
Heb.
4.1
,
2.
4
Obey
it
.
Yea
fourthly
,
it
must
be
followed
with
obedience
,
as
here
;
these
both
beleeved
the
things
taught
them
to
be
true
,
and
being
directed
to
repent
and
to
be
baptized
,
they
both
repented
,
beleeved
,
and
were
baptized
.
If
then
we
would
reap
the
fruit
and
benefit
of
hearing
and
be
blessed
thereby
,
we
must
both
hear
,
and
keep
the
word
we
hear
:
Luk.
11.
otherwise
God
will
not
hear
us
.
Zach.
7.13
.
Exhortation
with
other
reasons
In
a
word
,
if
we
will
be
Christs
sheep
,
we
must
receive
his
mark
,
and
that
must
be
in
the
eare
,
John
10.3
.
—
27.
Mat.
13.43
:
&
17.5
.
If
we
will
be
his
servants
for
ever
,
we
must
suffer
him
to
bore
our
eares
(
that
the
pearles
of
the
Gospel
may
hang
at
them
.
)
If
we
will
either
beleeve
or
pray
aright
,
we
must
hear
aright
:
the
first
link
of
that
golden
chaine
of
the
Apostle
is
hung
at
the
eare
:
Faith
cometh
by
hearing
,
&c.
Rom.
10.14
,
—
17.
And
if
we
would
find
such
saving
effects
of
the
word
as
these
here
,
we
must
so
hear
as
they
heard
,
and
as
is
said
,
for
when
they
heard
,
they
were
pricked
in
heart
and
said
,
Men
and
brethren
what
shall
we
do
?
It
s
said
of
the
Weasel
,
Mustella
concipit
aure
,
parit
ore
,
She
conceiveth
at
the
ear
,
and
brings
forth
her
young
ones
at
her
mouth
:
So
the
seed
of
Gods
word
received
in
at
the
eare
,
and
conceived
there
and
in
the
heart
,
bringeth
forth
the
fruit
of
holy
thoughts
,
meditations
,
and
devotion
,
and
expressions
of
inward
sorrow
for
sin
at
the
mouth
.
Vse
.
2
Vse
.
2
This
being
the
profit
of
hearing
,
and
duty
of
hearers
,
let
us
see
what
to
judge
,
Of
reproofe
,
1.
of
scoffers
,
2.
of
enemies
to
hearing
in
others
,
first
,
of
scoffers
at
the
word
,
&c.
Secondly
,
of
such
as
hinder
and
keep
back
others
from
hearing
;
as
Elymas
would
have
done
the
Deputy
:
such
as
are
enemies
to
the
spirituall
good
of
soules
,
and
shew
themselves
children
of
the
Devill
,
Who
are
of
the
Devill
.
whose
office
is
to
make
the
hearing
of
the
word
unfruitfull
;
if
he
cannot
keep
them
from
hearing
,
then
he
steales
the
Word
heard
out
of
their
hearts
,
as
the
birds
pick
up
the
seed
after
it
is
sown
,
Luke
8.
lest
men
beleeve
and
be
saved
:
but
if
he
can
he
will
keep
them
from
hearing
it
;
herein
,
like
the
Jaylour
,
who
though
he
suffered
his
Prisoners
to
have
their
hands
and
feet
free
,
yet
he
keeps
the
prison
doore
fast
lockt
and
bard
,
and
so
long
he
fears
no
escape
of
his
prisoners
;
so
Satan
lets
such
as
he
keeps
captive
,
it
may
be
to
have
their
hands
at
liberty
to
reach
out
an
almes
;
and
sometimes
their
feet
,
to
go
to
Church
to
hear
Prayers
(
saith
one
)
but
he
will
be
sure
to
keep
the
eares
,
Dr.
Featly
.
And
under
Gods
wrath
.
which
are
the
gates
and
doores
of
their
souls
,
fast
.
Yea
such
are
also
under
the
wrath
of
God
,
1
Thess.
2.16
.
3.
Of
such
as
lightly
account
of
hearing
,
who
to
discountenance
it
,
prefer
before
it
,
3.
Generally
we
see
what
to
conceive
of
such
as
with
whom
Satan
prevailes
so
far
,
as
either
through
meer
negligence
refuse
to
hear
Gods
word
when
they
may
,
preferring
their
ease
and
sloth
;
or
at
least
to
hear
it
onely
of
such
as
are
like
themselves
,
and
will
flatter
them
,
and
are
time-servers
:
or
through
prejudice
of
the
word
,
to
hear
the
voice
of
a
man
,
the
Pope
forbidding
them
to
hear
,
when
yet
God
calls
them
to
hear
,
as
our
Popish
Recusants
:
or
to
stop
their
ears
from
hearing
,
and
lock
up
that
door
,
by
breeding
in
them
a
contempt
,
at
least
neglect
of
hearing
,
not
onely
by
pretending
that
we
all
know
enough
already
,
practice
is
more
needfull
;
but
by
opposing
to
it
not
only
practice
,
but
secondly
,
reading
;
thirdly
,
the
spirit
and
inspirations
;
fourthly
,
praying
:
which
may
also
answer
so
many
objections
.
1.
Practice
,
as
if
they
needed
no
more
knowledge
.
1.
What
can
we
hear
,
say
some
,
that
we
have
not
heard
?
the
greatest
defect
is
in
the
practice
of
duties
.
To
which
I
answer
;
First
,
we
may
hear
that
which
we
have
forgot
:
our
memories
are
like
leaking
vessels
,
Heb.
4.1
.
or
we
have
made
little
use
of
what
we
know
,
and
so
stand
inneed
of
stirring
up
:
see
2
Pet.
1.12.13
.
Secondly
,
We
must
heart
to
have
our
affections
wrought
upon
,
till
which
time
,
all
our
knowledge
or
hearing
availes
nothing
:
as
these
Jewes
heard
formerly
from
these
Apostles
,
and
from
Christ
himself
that
they
never
beleeved
till
now
.
viz.
that
Jesus
was
the
true
Messias
,
and
therefore
were
never
pricked
in
heart
,
or
wounded
savingly
till
now
.
So
for
other
affections
besides
sorrow
,
as
joy
,
hope
,
fear
,
zeal
.
Thirdly
,
The
same
word
of
God
the
more
it
is
boulted
,
the
more
meale
,
like
good
corne
,
it
yeeldeth
:
like
a
plentifull
mine
,
in
which
the
deeper
we
dig
,
the
veine
proves
the
richer
;
2
Pet.
3
18.
Psal.
119.18
.
and
we
should
grow
in
knowledge
,
and
desire
to
see
deeper
into
the
wonders
of
Gods
Law
.
2
Reading
Rom.
10.17
.
2.
Some
reject
hearing
,
and
preferre
the
reading
of
the
word
in
publick
and
in
private
;
yea
the
reading
of
printed
Sermons
,
as
more
accurate
,
for
the
most
part
.
To
these
I
only
at
this
time
oppose
Gods
Ordinance
,
from
which
onely
we
may
expect
his
blessing
,
by
vertue
of
his
promise
annexed
.
It
s
said
Faith
comes
by
hearing
,
but
the
hearing
is
by
the
word
and
commandment
of
God
.
Bare
reading
is
not
such
preaching
as
the
Scripture
commends
to
us
.
It
is
the
Gospel
preached
which
is
Gods
power
to
salvation
,
Rom.
1.16
.
and
the
preaching
of
the
Crosse
,
which
though
it
be
to
such
as
perish
,
foolishnesse
,
yet
unto
us
which
are
saved
,
it
is
the
power
of
God
.
1
Cor.
1.18
.
Naamans
cleansing
was
no
effect
properly
of
the
waters
of
Jordan
,
but
of
faith
and
obedience
to
Gods
word
&c.
3
Some
expect
to
be
taught
without
the
ordinary
means
of
hearing
,
3
Inspirations
.
Iohn
6.
Psal.
94.12
.
seeing
it
is
written
,
They
shall
be
all
taught
of
God
.
And
,
Blessed
is
the
man
whom
thou
—
teachest
out
of
thy
Law
.
True
;
God
can
save
without
the
word
,
and
teach
us
onely
by
his
spirit
:
so
he
can
feed
us
without
bread
,
as
he
did
Moses
for
forty
dayes
in
the
Mount
;
and
he
fed
the
Israelites
in
the
wildernesse
with
extraordinary
food
from
heaven
when
they
wanted
ordinary
.
But
God
works
now
and
usually
by
meanes
,
not
by
miracles
.
As
therefore
no
man
contemnes
ordinary
and
corporall
food
,
because
God
can
feed
us
otherwise
:
and
as
the
Israelites
having
the
fruits
of
Canaan
to
feed
on
,
depended
not
any
longer
on
Manna
from
heaven
;
so
we
must
not
neglect
the
hearing
of
Gods
word
preached
,
because
God
can
give
the
spirit
without
it
,
as
to
elect
infants
dying
in
infancy
,
because
God
doth
not
,
(
at
least
ordinarily
)
give
his
Spirit
but
by
the
word
,
which
,
where
preaching
is
and
may
be
had
,
it
were
presumption
,
tempting
and
mocking
of
God
to
expect
it
;
yea
a
provoking
of
God
to
give
over
to
delusion
of
Satan
.
4
Those
that
oppose
prayer
to
preaching
,
4
Prayer
.
that
Gods
house
is
an
house
of
Prayer
,
not
of
Preaching
,
Domus
Orationis
,
non
Orationum
,
and
of
Sermons
:
Of
Orations
to
God
,
not
from
God
to
us
.
True
,
Christ
said
indeed
his
house
was
a
house
of
Prayer
;
but
where
said
he
so
?
was
he
not
then
preaching
in
the
Temple
,
to
the
buyers
and
sellers
?
and
was
there
not
in
the
Temple
as
well
the
Oracle
,
and
the
Lamp
of
God
dayly
burning
(
a
type
of
his
word
)
as
well
as
the
Altar
of
Incense
?
But
I
ask
,
Who
can
pray
aright
,
that
knowees
neither
what
to
pray
for
,
nor
how
?
both
which
are
taught
us
by
the
word
:
How
can
we
pray
aright
without
faith
?
or
call
on
him
on
whom
they
have
not
beleeved
?
how
shall
they
beleeve
on
him
of
whom
they
have
not
heard
?
or
how
shall
they
hear
without
a
Preacher
?
Rom.
10.14
.
And
so
,
how
can
men
in
prayer
confesse
sin
,
and
yet
not
know
sin
by
the
word
?
&c.
Not
to
mention
,
that
Prayer
and
Invocation
is
often
in
Scripture
taken
for
the
whole
worship
of
God
,
Gen.
4
26.
Acts
2.21
.
and
so
it
includes
preaching
too
.
Vse
.
3
Vse
.
3.
Lastly
,
It
is
a
good
signe
of
good
intended
by
God
to
such
as
to
whom
he
sends
his
Word
and
Ministers
,
It
s
a
good
signe
where
the
word
is
,
and
is
reverently
heard
.
if
especially
they
reverently
and
meekly
hear
and
receive
the
word
,
without
quarrelling
with
it
or
the
Preacher
when
their
sins
are
discovered
,
they
convinced
,
Christ
his
Kingdom
and
glory
advanced
,
as
here
comes
next
to
be
shewed
.
It
s
a
good
signe
that
God
hath
some
to
call
,
convert
,
and
save
eternally
.
And
it
may
and
should
encourage
all
to
hear
with
deligence
,
alacrity
and
hope
to
reap
the
good
fruit
of
their
hearing
,
yea
to
long
for
and
desire
it
,
and
not
to
put
any
barre
in
the
same
,
by
their
negligence
in
hearing
,
prejudice
had
of
the
Preacher
,
either
his
person
,
matter
and
doctrine
(
being
Gods
pure
word
though
harsh
to
us
)
or
manner
and
plainnesse
.
As
contrariwise
,
where
either
there
is
no
preaching
,
or
no
sound
preaching
,
or
conscionable
hearing
and
practice
of
things
heard
,
it
s
a
signe
that
(
whether
Christ
with
draw
himself
from
a
people
,
or
come
by
his
word
to
such
)
it
is
in
judgement
,
and
for
their
further
hardening
and
blinding
:
as
Joh.
9.39
.
Isa.
6.9
,
10
,
11.
CHAP.
IIII.
The
object
of
our
hearing
,
generally
and
specially
:
and
what
doctrine
is
like
to
doe
the
greatest
good
:
With
Vses
.
2
TTe
Object
of
their
hearing
,
This
,
2
The
Object
of
hearing
.
or
these
things
,
or
that
which
was
spoken
to
them
by
Peter
and
the
rest
on
this
day
,
when
the
Spirit
came
upon
them
so
visibly
.
1
Generally
Gods
words
,
1
In
general
,
the
Object
of
our
hearing
is
and
should
be
the
word
of
God
only
,
taught
by
such
faithfull
Ministers
of
Christ
as
he
stirres
up
,
calls
,
and
assists
by
his
Spirit
.
Thus
every-where
we
are
called
on
to
hear
the
word
of
the
Lord
:
Isa.
1.10
.
Jer.
in
the
mouth
of
Christ
and
of
his
Ministers
.
2.4
.
&
7.2
,
-20.
&c.
the
voice
of
Christ
,
or
Christ
himself
,
Mat.
17.15
.
hear
him
.
Joh.
5.25
.
&
10.3
,
-16.
yea
of
his
Messengers
,
Prophets
and
Ministers
,
Zach.
7.7
.
seeing
he
that
heareth
them
heareth
Christ
,
Luke
10.16
.
Luke
16
.
29-31
,
And
this
is
no
other
then
the
voyce
of
the
Spirit
speaking
in
by
the
word
,
as
in
Noah
,
Gen.
6.3
.
which
God
hath
of
old
promised
to
accompany
his
word
,
Isa.
59.21
.
and
since
the
ascension
of
Christ
also
,
who
hath
promised
by
his
spirit
and
power
to
be
present
with
his
Messengers
to
the
end
of
the
world
,
Mat.
28
,
18
,
19
,
20.
and
to
send
the
Spirit
,
the
Spirit
of
truth
to
abide
with
us
for
ever
,
John
14.16
,
17.
to
teach
us
all
things
,
and
to
bring
all
things
to
our
remembrance
,
whatsoever
he
had
said
unto
us
.
This
is
that
Spirit
speaking
in
his
word
,
It
only
must
be
heard
.
which
we
are
to
hear
.
Revel.
2.7
,
11
,
17
,
-29.
This
is
the
word
which
we
only
are
to
hear
.
Why
?
No
Word
else
will
profit
us
.
Why
?
In
one
word
,
No
other
word
will
profit
us
:
without
this
no
conversion
;
see
Jer.
23.21
,
22
,
-32.
Therefore
they
(
i.e.
such
as
God
sent
not
,
but
prophesie
false
dreames
,
and
stand
not
in
Gods
counsell
)
shall
not
profit
this
people
at
all
:
onely
saith
God
,
if
they
had
stood
in
my
counsell
,
and
had
caused
my
people
to
hear
my
words
,
then
they
should
have
turned
them
from
their
evill
way
,
&c.
1Vse
,
For
teachers
,
to
preach
no
other
doctrine
.
Vse
1.
For
us
preachers
,
to
direct
us
,
as
we
intend
any
good
to
the
poeples
soules
,
to
lay
aside
all
conceits
and
inventions
,
and
doctrines
of
men
,
our
own
and
others
,
much
more
to
abandon
all
Doctrines
of
devills
,
such
as
are
named
in
1
Tim
4.1
,
2
,
3.
and
so
generally
all
other
Popish
and
Antichristian
doctrines
,
and
to
preach
onely
Gods
pure
word
unto
his
people
.
Vse
.
2.
For
hearers
;
1
Not
to
depend
on
Revelations
,
without
the
word
.
2.
For
hearers
:
to
desire
only
such
teaching
:
And
therefore
not
to
depend
upon
the
teaching
of
the
Spirit
by
Revelations
,
Inspirations
&c.
without
the
word
,
but
onely
according
to
it
:
Much
lesse
upon
apparition
of
spirits
out
of
hell
,
supposed
Purgatory
,
or
yet
heaven
:
Luke
16.29
30
,
31.
2
To
take
heed
first
what
,
secondly
how
they
hear
.
Gods
word
must
be
heard
as
his
word
.
2
To
take
heed
what
they
hear
:
Mark
.
4.24
.
If
any
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
Isa.
8.19
,
20.
Yet
how
can
they
hear
,
Luk.
8.18
.
they
must
hear
and
received
it
,
not
as
the
word
of
men
,
but
(
which
it
is
in
trurh
)
as
the
word
of
God
,
which
effectually
(
and
which
only
effectually
)
worketh
in
them
that
beleeve
,
1
Thess.
2.13
.
where
faith
also
is
required
in
our
hearing
,
without
which
it
profits
not
,
Heb.
4.1
,
2.
So
long
as
young
Samuel
ran
to
old
Eli
when
God
indeed
spake
unto
him
,
1
Sam.
3.4
,
5
,
&c.
10.11
.
he
had
nothing
revealed
to
him
;
but
when
he
could
say
,
Speak
Lord
,
for
thy
servant
heareth
,
he
had
the
word
effectually
made
known
unto
him
.
3
By
so
hearing
it
to
approve
our selves
Christs
sheep
.
3.
Let
us
all
by
hearing
onely
Christs
voyce
in
the
mouth
of
his
faithfull
servants
,
approve
our selves
to
be
Christs
sheep
,
even
by
this
ear-mark
.
Joh.
10.3
,
27.
My
sheep
hear
my
voyce
,
&c.
Let
us
not
be
beat
from
hearing
it
by
such
Popish
Wolves
,
as
will
say
unto
us
,
as
the
wicked
Jewes
to
the
people
,
He
hath
a
Devil
,
and
is
mad
,
why
hear
ye
him
?
John
10.20
.
but
let
us
rather
reverently
set
our selves
in
Gods
presence
,
with
Cornelius
,
and
say
,
as
Acts
10.33
.
We
are
here
present
before
God
,
to
hear
all
things
that
are
commanded
thee
of
God
.
It
is
this
word
of
God
only
,
thus
heard
and
obeyed
,
(
James
1.22
,
23
,
24
,
25.
)
which
will
save
our
souls
;
1
Tim.
4.16
.
John
5.25
.
Revel.
3.20
.
And
as
in
the
Text.
2
The
speciall
Object
of
their
hearing
.
2.
But
more
specially
,
What
word
was
this
these
here
heard
,
and
which
did
wound
their
spirits
?
I
answer
,
That
which
Peter
now
spake
unto
them
:
the
summe
whereof
is
in
the
verse
before
the
Text
;
Therefore
let
all
the
house
of
Israel
know
assuredly
,
that
God
hath
made
that
same
Jesus
whom
ye
crucified
,
both
Lord
and
Christ
:
Which
is
according
to
that
main
passage
in
his
Sermon
,
verse
23.24
.
Him
,
being
delivered
by
the
determinate
counsell
,
and
free
knowledge
of
God
,
ye
have
taken
,
and
by
wicked
hands
have
crucified
and
slain
:
Whom
God
hath
raised
up
:
—
and
who
(
verse
33.
)
being
by
the
right
hand
of
God
exalted
,
and
having
received
of
the
Father
the
promise
of
the
holy
Ghost
,
he
hath
shed
forth
this
which
ye
now
see
and
hear
.
What
Word
and
Doctrine
then
was
that
which
so
wounded
and
pierced
them
?
It
s
reducible
to
these
two
heads
:
First
,
concerning
Christ
,
his
natures
,
office
,
glory
,
exaltation
and
dominion
.
Secondly
concerning
themselves
,
their
sin
and
wickednesse
,
which
thus
was
discovered
,
reproved
,
and
they
convinced
,
and
deeply
charged
to
be
the
crucifiers
of
this
so
gratious
a
Lord
,
yea
of
the
Messias
,
who
was
sent
unto
them
,
and
of
their
Saviour
.
Note
.
Their
former
blockishnesse
,
and
how
they
came
to
be
convinced
.
This
blockishnesse
was
great
before
,
not
to
know
or
acknowledge
him
whom
they
seemed
so
long
to
look
for
,
but
so
to
carry
themselves
towards
the
Messias
;
(
which
teacheth
us
,
for
our
humbling
,
that
the
very
sight
and
presence
of
God
and
of
the
things
we
seem
most
to
long
for
,
as
every
way
satisfactory
to
our
desires
,
is
not
enough
to
satisfie
us
,
unlesse
God
do
further
strike
in
by
his
grace
and
powerfull
Spirit
.
)
But
now
being
thus
charged
and
convinced
,
August
.
in
Psal.
43
began
to
think
&
say
,
Alas
!
what
will
become
of
us
,
seeing
he
is
so
great
and
glorious
whom
we
have
slaine
?
For
now
they
see
and
are
convinced
who
this
Jesus
was
,
that
he
is
the
Lord
of
glory
,
which
they
saw
not
before
,
1.
Cor.
2.
Now
they
see
and
are
convinced
of
their
vilenesse
,
guiltinesse
of
wrath
,
of
their
bloody
practices
and
cruelty
,
as
having
persecuted
&
murthered
an
innocent
;
of
their
base
and
vile
unthankfulnesse
against
so
gracious
a
Saviour
,
Benefactour
,
and
Physician
,
who
came
to
save
,
heale
,
and
cure
them
.
This
was
the
nature
of
the
Doctrine
which
so
wounded
them
.
Whence
,
Observe
:
What
Doctrine
is
like
to
doe
the
greatest
good
.
Answ.
That
which
most
advanceth
Christ
,
and
debaseth
man
.
Why
?
1.
let
us
observe
and
wisely
consider
,
What
Doctrine
or
Teaching
is
that
which
is
likliest
to
do
the
greatest
good
,
and
which
is
most
availeable
to
conversion
,
and
to
the
salvation
of
mens
soules
:
Here
we
may
conclude
it
,
that
it
is
that
doctrine
which
most
advanceth
Christ
,
and
sets
forth
his
glory
,
and
the
glory
of
the
Father
,
and
which
withall
most
debaseth
,
vilifieth
,
convinceth
sinfull
man
;
letting
him
see
his
filthinesse
,
guiltinesse
,
unworthinesse
,
and
inabilities
.
Why
?
1.
Because
such
Doctrine
onely
sets
forth
Christ
as
Christ
,
as
a
Saviour
,
as
a
Surety
,
as
a
Physician
,
as
the
sole
Prophet
,
Priest
,
and
King
of
his
Church
,
and
so
most
glorifieth
God
and
Christ
,
in
his
goodnesse
,
bounty
,
mercy
,
and
in
the
freenesse
and
power
of
his
saving
grace
;
none
of
which
can
so
gloriously
and
fully
appear
,
as
when
mans
sinfulnesse
,
polution
of
nature
,
his
guiltinesse
,
unworthinesse
and
impotency
is
according
to
truth
,
and
the
evidence
of
Gods
word
laid
open
to
the
full
.
2.
Because
without
such
doctrine
man
will
never
come
to
know
either
God
,
Christ
,
or
himself
aright
;
whithout
such
knowledge
no
salvation
,
because
no
true
or
through
humiliation
,
self-denial
,
conviction
,
faith
,
&c.
Vse
.
1
Vse
.
1.
This
condemns
all
such
doctrines
(
whether
Popish
or
Lutheran
)
as
make
either
Christ
but
half
a
Saviour
,
To
condemn
such
Doctrine
as
makes
or
us
so
much
.
1.
Christ
but
half
a
Saviour
.
1.
The
Popish
sort
make
Christ
but
in
part
a
Saviour
:
first
,
in
part
only
a
Prophet
,
adding
doctrines
of
men
,
of
the
pretended
Church
,
and
Traditions
to
his
written
word
,
by
which
as
by
a
rule
,
he
teacheth
us
and
our
teachers
too
;
yea
,
by
ascribing
to
their
Popes
a
power
of
judging
and
determining
of
Controversies
.
Secondly
,
in
part
a
Priest
,
setting
up
a
sacrificing
Priesthood
now
in
the
New
Testament
,
whereby
they
really
and
effectually
pretend
to
offer
up
Christ
for
the
sins
of
the
quick
and
dead
,
which
was
his
work
alone
,
who
was
once
offered
to
bear
the
sins
of
many
,
Heb.
9.28
.
and
10.14
.
and
who
by
one
offering
(
of
himself
)
hath
perfected
for
ever
them
that
are
sanctified
:
which
his
work
they
make
common
to
every
Masse-priest
;
yea
,
by
ascribing
merit
and
satisfaction
to
the
works
and
sufferings
of
men
,
laid
up
in
the
supposed
treasury
of
their
Church
,
and
by
dividing
the
work
of
Intercession
between
him
and
the
Angels
and
Saints
.
Thirdly
,
in
part
a
King
,
making
the
Pope
to
have
a
plenitude
of
power
and
Soveraignty
,
both
spiritual
,
over
mens
consciences
;
and
temporal
,
over
their
persons
also
,
and
over
all
the
Kingdoms
of
the
earth
.
2.
Which
makes
us
so
much
.
2.
Both
Popish
,
and
Lutheran
,
and
Arminian
doctrine
,
make
us
Men
half
Saviours
with
Christ
,
if
not
more
;
whilst
they
teach
that
mans
nature
is
not
so
sinful
and
disabled
by
sin
as
it
is
,
ascribing
much
to
nature
,
and
to
the
power
of
mans
will
,
giving
him
the
casting
voice
or
the
casting
of
the
balance
in
this
work
of
grace
,
saying
Christ
gives
us
grace
indeed
and
power
,
but
so
none
is
yet
converted
,
it
is
a
common
grace
given
to
all
;
so
the
grace
and
power
is
onely
grace
to
believe
if
we
will
,
to
repent
and
convert
if
we
will
,
to
be
saved
and
persevere
if
we
will
:
and
so
ascribe
merit
indeed
to
him
and
to
his
death
,
but
efficacie
and
application
to
themselves
,
derogating
from
Christ
to
give
to
man
,
whereas
it
is
God
onely
that
works
,
and
gives
both
power
and
will
,
Phil.
2.13
.
1
Cor.
4.7
.
and
that
effectually
worketh
in
us
both
to
will
and
to
do
,
and
that
onely
of
his
good
pleasure
:
his
grace
onely
makes
the
difference
.
Where
such
doctrine
as
this
is
taught
,
2.
Hence
a
Trial
of
Doctrines
and
of
Religions
.
That
Religion
truest
,
which
gives
most
glory
to
God
,
and
teacheth
and
practiseth
self-denail
.
there
is
little
hope
of
any
good
to
be
done
to
mens
souls
.
That
which
hath
been
taught
,
may
also
be
a
Rule
of
discerning
of
true
Religion
or
Doctrine
and
the
false
.
It
is
a
sure
and
infallible
Rule
;
That
Religion
which
takes
away
from
our selves
(
not
onely
teaching
but
working
self-denial
,
making
men
go
out
of
themselves
,
and
truely
humbling
them
)
and
which
gives
all
glory
to
God
,
is
the
true
Religion
.
But
such
is
our
Religion
;
and
such
is
not
the
Popish
Religion
,
(
no
nor
Lutheran
,
so
far
.
)
Do
they
not
teach
(
beside
what
is
said
of
them
already
)
that
they
have
no
original
sin
in
them
after
they
are
washed
by
Baptism
?
Which
1.
Popery
doth
not
,
That
men
are
able
to
fulfil
and
keep
the
Law
fully
in
this
life
;
yea
more
,
do
more
then
God
commands
,
even
such
things
as
they
call
works
of
supererogation
,
whereby
they
merit
heaven
for
themselves
and
others
?
Whereas
we
teach
,
that
even
after
Baptism
men
have
cause
to
cry
out
not
onely
of
actual
but
original
sin
,
and
to
say
with
Paul
,
Wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
,
or
,
from
this
body
of
death
?
and
to
say
as
Christ
saith
to
us
,
When
we
have
done
all
that
we
can
do
,
we
are
but
unprofitable
servants
.
An
Objection
answered
.
I
know
,
false
Religions
seem
to
teach
self-denial
;
but
it
is
in
word
onely
,
not
in
deed
.
The
Papists
will
humble
the
body
by
afflicting
it
many
ways
,
punishing
and
not
sparing
it
.
Here
is
a
shew
of
humility
,
unlesse
onely
in
shew
.
and
of
self-denial
;
yet
it
is
but
a
shew
,
being
Will-worship
,
and
a
voluntary
humility
,
arguing
indeed
much
more
pride
then
humility
,
whilst
they
are
(
as
without
command
from
God
,
so
)
puffed
up
thereby
with
an
opinion
of
merit
and
of
satisfaction
,
whereby
they
derogate
from
Christ
,
and
arrogate
to
themselves
,
whom
therefore
we
justly
charge
as
Paul
did
such
Volunteers
in
humility
as
they
imitate
,
See
Coloss.
2
.
18-23
.
to
be
(
under
such
shews
of
humility
)
vainly
puft
up
by
their
fleshly
mindes
,
i.
e.
falsly
humble
,
truely
proud
:
humbled
in
body
,
proud
in
minde
and
hearts
,
which
may
call
to
them
whilst
they
are
whipping
the
body
,
or
macerating
it
,
in
the
words
of
King
David
,
when
God
sent
a
pestilence
which
destroyed
seventy
thousand
of
his
people
,
Lo
,
I
have
sinned
,
I
have
done
wickedly
:
2
Sam.
24.17
.
but
these
sheep
,
what
have
they
done
?
Let
thine
hand
be
against
me
,
and
against
my
fathers
house
:
so
we
are
still
proud
hearts
,
wicked
hearts
,
&c.
what
hath
the
body
done
without
us
?
Let
thine
hand
be
against
us
,
to
humble
us
.
I
say
the
like
of
Popish
penance
,
where
in
their
confession
to
the
Priest
is
a
shew
of
humility
and
self-denial
in
shaming
themselves
;
yet
in
that
their
other
work
of
penance
or
satisfaction
,
is
pride
with
a
witnesse
.
And
though
some
other
urge
self-denial
,
and
humility
,
and
meeknesse
in
receiving
the
Word
,
and
in
word
seem
to
ascribe
much
to
Gods
grace
;
2.
nor
Arminianism
.
yet
what
pride
is
this
,
and
errour
,
to
make
this
humility
,
if
not
a
cause
,
yet
a
condition
,
even
of
the
grace
of
Gods
election
,
as
it
concerns
particular
persons
,
at
least
a
respect
,
a
point
or
term
from
which
election
flows
,
and
so
no
fruit
or
effect
of
it
,
as
yet
true
humily
and
all
other
graces
are
.
3Vse
,
to
shew
why
so
few
are
savingly
pricked
:
3
Vse
.
Here
we
see
the
true
cause
why
few
are
savingly
pricked
in
heart
,
and
truely
humbled
;
namely
,
ignorance
of
the
worth
,
office
,
excellency
and
glory
of
the
Lord
Jesus
Christ
;
and
of
our
own
vilenesse
,
sinfulnesse
,
and
damned
condition
,
whereof
we
are
not
,
nay
will
not
be
convinced
,
as
yet
these
here
now
were
.
The
truth
is
,
The
reason
is
,
their
ignoronce
till
we
see
and
acknowledge
Christ
not
onely
in
his
natures
and
offices
,
but
in
his
exaltation
and
glory
,
and
as
Lord
over
all
,
and
Judge
of
quick
and
dead
;
as
also
,
our
own
basenesse
,
sinfulnesse
,
guiltinesse
,
impotency
,
desperate
and
damned
condition
,
we
shall
never
be
truely
humbled
in
our selves
,
or
have
(
nay
,
not
so
much
as
seek
)
interest
in
him
,
or
salvation
by
him
.
1.
Of
Christ
and
his
glory
;
1.
Ignorance
of
Christ
and
his
glory
,
(
against
whom
we
daily
sin
)
is
one
main
cause
why
men
reject
him
,
and
why
he
rejects
them
.
We
see
it
in
the
Jews
,
who
,
1
Cor.
2.8
.
if
they
had
known
him
to
be
the
Lord
of
glory
,
would
not
have
crucified
him
.
This
is
the
reason
why
till
this
day
they
do
reject
him
,
and
are
rejected
of
him
:
and
till
this
vail
shall
be
taken
from
off
their
eyes
and
hearts
,
they
will
never
convert
to
God
.
as
we
may
see
in
Paul
before
and
after
his
conversion
,
A
notable
instance
we
have
of
Paul
,
who
,
whilst
he
was
and
remained
ignorant
of
the
excellency
of
Christ
,
and
stood
upon
his
own
outward
priviledges
and
righteousnesse
,
he
advanced
himself
against
Christ
and
his
people
,
and
persecuted
them
:
but
after
Christ
spake
to
him
from
heaven
,
he
is
base
in
his
own
eyes
,
denies
himself
and
his
own
righteousnesse
,
accounting
all
losse
,
yea
dung
,
to
win
him
,
and
for
the
excellency
of
the
knowledge
of
Christ
Jesus
his
Lord
:
he
now
admires
nothing
but
Christ
,
and
determines
to
know
,
or
highly
to
esteem
of
none
or
nothing
but
Christ
crucified
.
See
Phil.
3.5
,
6.
with
7
,
8
,
9.
1
Cor.
2.2
.
So
Job
,
speaking
of
God
to
his
friends
,
and
in
Job
.
Shall
not
his
excellency
make
you
afraid
?
Job
13.11
.
and
to
God
of
himself
,
after
his
eye
had
seen
him
,
I
abhor
my self
and
repent
in
dust
and
ashes
,
Job
42.6
.
2.
Of
their
own
vilenesse
.
2.
Again
,
Why
do
men
carry
themselves
in
their
sins
so
proudly
against
Christ
and
God
,
dishonour
him
daily
,
yea
hate
and
persecute
him
and
his
servants
,
but
because
they
are
ignorant
of
their
own
vilenesse
,
guiltinesse
and
wretched
condition
?
they
know
not
their
need
of
him
,
and
therefore
they
both
reject
him
,
and
remain
in
their
sinful
course
,
without
check
,
wounding
,
pricking
and
remorse
of
conscience
.
Revel.
3.17
.
Contra.
the
true
knowledge
of
Christ
and
our selves
,
would
humble
us
Wherefore
I
say
to
you
as
Christ
himself
said
to
the
woman
,
Joh.
4.10
.
If
thou
knewest
the
gift
of
God
,
and
who
it
is
that
saith
unto
thee
Give
me
water
,
thou
wouldst
ask
of
him
,
&c.
So
if
we
knew
what
a
precious
gift
Christ
is
to
us
,
what
a
glorious
holy
God
he
is
in
himself
,
&c.
and
so
withal
saw
our
own
need
of
him
,
we
would
seek
to
him
,
in
all
humility
and
self-denial
we
would
buy
of
him
,
&c.
as
his
own
counsel
to
us
is
,
Revel.
3.18
.
yea
we
would
repent
,
verse
19
,
and
be
vile
in
our
own
eyes
:
we
would
mourn
whilst
we
looked
on
him
whom
we
have
crucified
,
&c.
as
Zech.
12.10
.
we
would
be
pierced
to
the
heart
,
and
cry
out
,
Away
with
all
priviledges
,
power
of
will
,
goodnesse
of
nature
,
legal
righteousnesse
,
civilities
,
formalities
;
yea
,
away
with
Scepters
,
Kingdoms
,
Crowns
,
all
;
give
me
Christ
,
or
else
I
die
:
none
but
Christ
,
nothing
but
Christ
,
&c.
4Vse
,
for
us
Ministers
to
teach
such
doctrine
as
may
humble
men
,
4
Vse
.
Now
that
you
may
thus
do
,
it
concerns
us
in
duty
to
God
,
and
love
to
your
souls
,
to
teach
such
doctrine
as
this
to
you
;
and
,
as
we
desire
the
conversion
and
salvation
of
your
souls
,
we
must
make
Christ
fully
known
unto
you
,
and
accordingly
seek
to
prepare
you
for
him
,
by
beating
down
the
pride
of
your
own
conceits
,
and
all
high
thoughts
and
imaginations
,
by
beating
you
off
your
own
bottoms
.
Our
duty
is
to
form
Christ
in
you
,
Gal.
4.19
,
which
cannot
be
done
till
ye
be
nothing
in
your selves
;
and
form
Christ
in
them
.
as
in
the
creation
,
the
earth
at
first
was
rude
and
a
confused
chaos
,
out
of
which
all
things
were
made
:
so
all
things
must
be
defaced
,
even
the
goodly
face
of
your
own
righteousnesse
and
moral
vertues
,
all
high
things
and
conceits
must
be
brought
to
rubbish
,
&
levelled
with
the
ground
,
before
you
can
be
made
new
men
,
or
Christs
image
stamped
on
you
.
You
must
then
either
give
us
leave
,
or
we
must
take
leave
to
tell
you
,
even
you
,
as
well
as
(
Peter
told
)
the
Jews
,
that
you
are
the
crucifiers
of
Christ
as
well
as
the
Jews
;
your
sins
brought
him
from
the
bosome
of
the
Father
to
die
for
them
,
being
as
it
were
the
setters
on
and
principals
,
An
endeavour
thus
to
do
,
whereas
the
Jews
were
but
instruments
and
accessaries
:
they
cried
Crucifie
him
,
crucifie
him
,
in
the
court
of
Pilate
;
but
our
sins
cried
Crucifie
him
,
in
the
court
of
Heaven
:
yea
,
by
charging
men
now
to
be
the
crucifiers
of
Christ
,
still
we
pierce
and
wound
him
,
as
ill
as
they
:
they
pierced
him
with
a
spear
,
thorns
and
nails
;
we
with
reproaches
:
our
sins
are
as
the
gall
and
vinegar
to
him
;
and
by
yeelding
to
sin
in
any
kinde
,
we
so
far
,
and
as
much
as
in
us
lieth
,
drive
one
nail
more
into
his
hands
,
yea
the
spear
into
his
heart
:
yea
,
so
many
sins
,
so
many
nails
,
thorns
and
spears
.
And
,
in
plainer
terms
,
let
me
tell
you
,
that
he
against
whom
you
sin
,
is
the
Lord
of
glory
:
who
is
the
Lord
of
glory
,
you
cannot
be
so
ignorant
of
it
as
the
Jews
were
,
you
have
often
been
told
it
,
you
have
seen
his
works
in
the
Church
,
you
professe
to
believe
as
much
as
these
converts
here
either
saw
or
heard
,
on
this
day
of
Pentecost
,
the
Son
of
the
eternal
Father
;
and
therefore
are
lesse
excuseable
:
It
is
no
lesse
then
the
eternal
Son
of
the
eternal
Father
,
whom
you
crucifie
afresh
,
and
put
to
an
open
shame
,
Heb.
6
6.
It
is
no
other
then
his
Spirit
which
you
grieve
,
then
God
whom
you
pierce
.
And
doth
not
this
pierce
and
wound
you
?
as
it
did
these
here
.
Oh
that
I
might
see
it
.
Do
not
you
,
and
to
derogate
from
his
glory
,
and
to
adde
to
their
own
,
whilst
they
oppose
his
wisedom
,
and
are
you
not
even
they
who
derogate
from
his
glory
,
and
adde
to
your
own
?
Do
not
you
oppose
your
own
widom
to
his
,
accounting
your
folly
true
wisdom
,
and
his
wisdom
folly
?
Do
not
you
stand
upon
your
own
righteousnesse
,
good
meanings
,
civil
life
,
formal
Worship
,
and
so
far
exclude
his
righteousnesse
,
as
Paul
did
before
his
conversion
,
righteousnesse
,
will
and
Soveraignty
,
and
generally
the
Pharisees
?
Yea
,
are
not
you
those
that
oppose
your selves
against
him
as
your
King
,
doing
your
own
will
more
then
his
?
yea
,
by
exalting
your selves
and
the
creature
,
do
you
not
undermine
his
Soveraignty
?
I
speak
not
now
,
whilst
I
speak
to
you
,
of
the
more
grosse
Idolater
,
the
heathen
or
Papist
,
who
denying
the
sole
Soveraignty
of
God
over
them
,
give
and
ascribe
it
,
some
to
Saints
▪
Angels
,
and
Images
,
by
Invocation
and
Worship
;
some
to
the
Pope
on
earth
by
slavish
subjection
;
honouring
Idols
,
nor
yet
onely
of
such
as
,
magnifying
men
more
then
God
,
serve
other
mens
humours
,
lusts
,
opinions
:
but
are
not
you
to
whom
I
speak
,
many
of
you
,
such
as
serve
,
prefer
and
obey
your
own
lusts
more
then
God
,
by
your
sensuality
and
worldlinesse
?
and
preferring
their
own
will
and
lusts
,
and
so
doing
,
do
not
you
in
effect
say
,
Who
is
the
Lord
,
or
who
is
this
Christ
,
that
we
should
obey
him
,
or
be
subjected
to
him
,
that
we
cannot
follow
our
own
delights
,
or
do
our
own
will
for
him
?
Let
us
break
his
cords
,
we
will
not
have
him
to
rule
over
us
.
Thus
,
in
true
account
,
and
as
God
takes
it
,
you
say
and
do
.
Then
let
me
tell
you
who
this
is
against
whom
you
thus
,
by
and
in
your
pride
and
stoutnesse
,
and
partly
ignorance
,
do
sin
:
It
is
Christ
the
Lord
of
glory
,
a
dreadful
Majestie
,
even
against
the
mighty
God
,
and
their
Judge
;
the
Soveraigne
Lord
,
who
is
appointed
to
be
your
Judge
,
and
who
shall
come
in
flaming
fire
,
rendering
vengeance
to
all
that
know
him
not
,
nor
obey
his
Gospel
.
This
is
he
whom
you
provoke
,
against
whom
you
have
so
long
trespassed
,
whom
you
have
so
much
dishonoured
,
whom
you
have
crucified
and
persecuted
in
his
Saints
and
people
,
whom
you
as
little
know
or
respect
as
himself
,
who
yet
are
of
price
and
worth
to
him
,
and
as
dear
as
the
apple
of
his
own
eye
,
whose
wrongs
he
is
sensible
of
as
done
to
himself
,
and
which
accordingly
he
will
avenge
.
Isai
.
57.3
,
4.
But
do
you
consider
this
?
are
you
convinced
of
it
?
Let
the
daunkard
then
,
which
should
be
considered
.
the
unclean
person
and
voluptuous
,
the
profaner
of
the
Lords
Name
and
Sabbath
,
and
every
sinner
,
know
,
and
that
assuredly
,
that
God
hath
made
this
same
Jesus
,
whom
ye
thus
crucifie
and
wound
,
both
Lord
and
Christ
,
the
glorious
and
dreadful
Judge
of
quick
and
dead
.
Doth
not
this
strike
terrour
into
your
hearts
?
doth
it
not
prick
,
wound
and
sting
your
conscience
?
God
expects
it
should
.
If
he
have
winked
at
the
former
times
of
your
ignorance
,
Act.
17.30
,
31
,
yet
now
he
commandeth
all
men
every
where
to
repent
;
because
he
hath
appointed
a
day
in
the
which
he
will
judge
the
world
in
righteousnesse
,
by
that
man
whom
he
hath
ordained
,
&c.
An
dear
brethren
,
let
us
not
mock
when
we
hear
these
things
,
or
put
off
repentance
as
if
ye
cared
not
much
whether
ye
perform
it
or
no
,
with
the
Athenians
,
who
heard
these
things
from
Paul
,
and
32
,
and
said
,
We
will
hear
thee
again
of
this
matter
:
34.
but
rather
with
Dionysius
and
Damaris
there
,
and
others
,
Let
us
cleave
to
Paul
,
and
believe
;
and
with
these
converts
here
,
cleave
and
cling
to
Peter
,
out
of
true
compunction
of
heart
,
and
repent
,
saying
to
him
,
and
to
such
as
now
are
in
place
of
him
,
even
Gods
faithful
servants
and
our
teachers
,
who
so
tell
us
,
Men
and
brethren
,
what
shall
we
do
?
Ah
that
I
could
see
such
blessed
effects
of
the
self-same
doctrine
.
And
so
,
having
in
a
manner
done
with
the
instrumental
cause
of
this
Compunction
and
Conversion
of
these
Jews
,
which
was
their
hearing
of
Gods
word
preached
,
we
come
to
the
effects
of
the
same
,
the
first
whereof
is
to
be
considered
in
that
which
they
suffered
,
expressed
in
these
words
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
were
pricked
in
their
heart
.
CHAP.
V.
SECT.
1.
The
effect
of
saving
hearing
,
is
pricking
of
heart
.
THis
pricking
in
heart
notes
an
Inward
Conviction
of
conscience
,
2.
The
effects
of
this
their
hearing
.
1.
What
they
suffered
.
whereby
they
came
at
once
,
in
the
acknowledgement
of
Christ
and
his
glory
,
to
see
their
horrible
sin
in
murthering
and
crucifying
of
him
,
and
their
own
deserved
condemnation
thereby
,
so
bringing
the
curse
of
the
Law
home
to
their
own
consciences
,
They
were
pricked
in
heart
savingly
,
as
not
able
any
longer
to
put
by
the
thrust
,
as
I
may
call
it
,
or
the
dint
of
Peter's
accusation
,
which
came
as
a
dagger
to
the
heart
,
and
struck
them
both
with
fear
of
wrath
,
through
a
consciousnesse
of
this
their
hainous
sin
of
murder
,
and
parricide
;
and
with
hearty
grief
and
sorrow
for
their
sin
,
not
without
some
mixture
of
hope
,
which
made
them
enquire
after
a
remedy
,
and
say
,
What
shall
we
do
?
Wherein
this
pricking
of
heart
differs
from
that
cutting
to
the
heart
which
was
in
others
of
the
Jews
,
Acts
7.54
,
who
being
alike
charged
by
Steven
,
as
these
were
by
Peter
,
with
the
murder
of
Christ
,
verse
52
;
yet
,
as
others
by
the
same
word
were
cut
to
the
heart
deadly
,
Act
●●
.
52
,
54-58
.
not
convinced
that
Jesus
was
the
Messiah
or
Christ
,
and
so
that
they
were
murderers
of
their
Saviour
,
they
inwardly
justifying
themselves
,
when
they
heard
these
things
,
were
cut
to
the
heart
,
and
they
gnashed
on
him
with
their
teeth
,
and
cast
him
out
of
the
city
,
and
stoned
him
to
death
,
as
taking
ill
at
his
hands
thus
falsly
,
as
they
conceived
,
to
be
charged
.
So
that
the
same
Word
had
a
different
effect
in
the
Jews
in
regard
of
the
issue
,
though
all
of
them
were
some
way
or
other
pricked
in
heart
,
yea
cut
and
wounded
;
the
same
Word
proving
the
savour
of
life
to
the
one
and
of
death
to
the
other
;
true
compunction
of
heart
in
the
one
,
where
was
sorrow
not
onely
in
fear
of
punishment
,
but
also
in
desire
,
general
hope
,
and
some
apprehension
of
goodnesse
and
mercy
in
God
,
which
asswaged
their
fears
:
but
in
the
other
a
senslesse
security
and
benummednesse
of
soul
,
not
to
see
their
sin
and
danger
,
with
grief
and
anger
onely
so
to
be
charged
.
And
so
,
in
the
one
was
true
compunction
of
spirit
or
of
heart
,
(
whereby
the
Aposteme
of
it
was
opened
,
as
by
the
prick
of
a
sharp
instrument
,
and
the
corruption
of
it
discovered
;
yea
,
whereby
the
heart
became
sick
of
the
love
of
God
,
and
desire
after
him
,
as
the
least
prick
at
the
heart
causeth
a
present
fit
of
sicknesse
)
;
and
in
the
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
11.8
.
Isai
.
6.9
.
a
spirit
onely
of
compunction
or
remorse
,
as
it
may
be
called
,
or
rather
,
as
it
is
translated
in
our
Bible
,
a
spirit
of
slumber
,
whereby
God
gave
them
eyes
that
they
should
not
see
,
and
ears
that
they
should
not
hear
,
even
a
spirit
of
slumber
,
sottishnesse
,
want
of
spiritual
senses
,
and
blindnesse
,
not
to
see
the
light
of
Truth
and
of
the
Word
,
which
yet
pricked
their
hearts
,
as
the
light
of
the
sun
doth
fore
eyes
;
yea
,
cut
them
to
the
heart
through
the
accusations
,
if
not
convictions
of
it
,
though
they
still
remained
stupid
,
and
accordingly
perished
.
It
concerns
us
then
to
see
how
we
hear
,
that
we
melt
by
it
as
was
,
and
be
not
clay
.
Now
for
this
pricking
mentioned
in
my
Text
,
it
proved
a
saving
and
healing
wound
:
And
we
will
now
consider
it
according
to
three
several
Relations
.
This
pricking
considered
according
to
three
Relations
.
First
,
to
Peters
Sermon
,
as
an
effect
of
it
:
Secondly
,
to
the
sinners
themselves
,
as
a
fruit
and
consequent
of
their
sin
,
and
so
as
an
affection
of
sorrow
in
the
subject
or
convicted
sinner
:
Thirdly
,
and
chiefly
,
to
the
whole
work
of
Conversion
,
as
the
first
degree
and
beginning
of
the
same
,
and
as
a
preparative
to
Christ
and
to
salvation
.
CHAP
V.
SECT.
11.
Pricking
of
heart
considered
as
the
work
of
the
word
,
and
of
the
best
kind
of
preaching
.
1
To
Peters
sermon
,
as
an
effect
of
it
.
Note
.
The
best
kind
of
preaching
is
that
which
pricks
the
heart
.
1
in
what
respects
.
2
For
what
reasons
.
God
himself
useth
this
method
.
1
the
Father
.
1
AS
this
pricking
in
heart
is
an
effect
of
Peters
Sermon
,
it
will
teach
us
this
lesson
,
that
The
best
kind
of
teaching
and
preaching
is
that
which
pricks
mens
hearts
,
and
toucheth
,
woundeth
and
convinceth
their
consciences
.
I
call
it
best
,
and
that
both
in
regard
of
Gods
glory
,
whose
word
is
thus
by
convincing
men
most
magnified
,
whether
it
prove
the
savour
of
life
or
of
death
,
seeing
men
once
convinced
by
it
,
God
can
more
glorifie
himself
whether
in
his
mercy
or
justice
manifested
towards
convicted
sinners
;
and
also
in
regard
of
our
good
and
conversion
;
and
that
for
these
reasons
.
1.
Because
this
course
is
according
to
Gods
own
order
in
the
conversion
of
souls
;
1
God
convinced
Adams
conscience
,
and
so
prepared
him
for
the
promise
of
the
Messias
.
2
Christ
began
his
Ministery
by
preaching
repentance
,
2
Sonne
.
Matth.
4.17
.
he
so
dealt
with
the
Jews
,
and
with
the
woman
of
Samaria
,
Joh.
4
,
18.
3
yea
the
comforter
.
3
Yea
the
first
work
of
the
Comforter
is
to
convince
men
of
sin
to
their
condemnation
,
before
he
convince
them
in
their
judgement
of
righteousnesse
in
Christ
to
their
justification
.
see
John
16.8.9.10
.
for
indeed
there
is
no
true
consolation
but
out
of
deep
humiliation
,
no
true
joy
and
comfort
but
such
as
issues
out
of
straits
of
conscience
(
if
we
speak
of
men
capable
)
and
legal
convictions
,
The
spirit
before
it
comfort
,
it
shakes
a
man
and
makes
him
fear
;
see
Hebr.
2.14
.
&c.
It
s
a
course
which
God
prescribes
us
his
Ministers
to
use
,
even
to
cry
aloud
and
not
to
spare
,
to
tell
men
of
their
sinnes
,
2
God
prescribes
the
use
of
it
.
to
cause
them
to
know
their
abominations
,
and
to
give
them
warning
of
their
danger
,
Isa.
58.1
,
2.
Ezek.
3.17
.
and
16.2
.
3
he
blesseth
it
.
3
Lastly
its
that
method
which
God
most
blesseth
,
as
in
Nathans
plain
dealing
with
David
,
thou
art
the
man
,
and
in
other
Prophets
,
and
in
the
Baptists
preaching
,
Vse
.
1
For
Ministers
.
thus
to
preach
,
and
to
leave
stings
behind
them
.
Matth.
3.7
8.9.10
.
or
Luk.
3.7.8
9.
with
10
,
11
,
&c.
&
in
his
Apostles
preaching
here
.
Vse
1.
It
is
for
the
direction
of
us
Ministers
,
who
as
occasion
serves
,
must
be
full
of
the
wrath
of
the
Lord
,
not
preaching
pleasing
things
to
tickle
the
eare
,
but
sound
,
saving
and
wholsome
things
to
prick
and
wound
the
heart
,
leaving
stings
behind
us
in
mens
hearts
,
before
we
bring
hony
to
please
their
tast
;
first
using
corrosives
by
pouring
in
wine
,
then
lenitives
&
oyl
to
supple
&
heal
.
The
words
of
the
wise
saith
Solomon
are
as
goads
and
as
nails
fastened
by
the
Masters
of
Assemblies
,
whech
are
given
from
one
shepheard
:
Eccles.
12
,
11.
Jer.
23.29
.
yea
Gods
word
in
the
mouth
of
his
servants
is
like
a
hammer
,
not
onely
to
break
the
rock
in
pieces
,
but
to
drive
in
those
nails
even
to
the
head
,
into
mens
not
skins
onely
(
goads
pierce
the
skin
)
but
flesh
and
hearts
too
,
thence
to
fetch
and
draw
teares
,
which
Saint
Augustine
calls
the
blood
of
the
soul
.
Our
manner
of
teaching
should
be
such
as
not
to
seek
applause
to
our selves
,
but
sobs
and
tears
in
you
;
our
prayse
should
be
your
teares
:
your
sighs
,
not
your
hemms
,
not
the
clapping
of
your
hands
,
To
wring
tears
from
their
hearers
.
or
Plaudite
,
as
at
a
play
,
but
the
knocking
of
your
breasts
,
and
Plangite
,
as
at
a
funerall
.
It
was
said
of
one
after
an
oration
made
to
the
people
of
Athens
,
that
he
left
certain
stings
in
their
minds
:
so
did
Peter
here
,
and
so
should
we
send
you
home
as
much
as
we
can
weeping
to
your
closets
,
Pericles
.
in
a
sence
of
sinne
and
danger
,
and
so
should
we
wield
this
sword
of
the
spirit
as
to
aim
chiefly
at
your
hearts
,
and
so
stedfastly
and
strongly
follow
home
the
thrust
,
(
like
Masters
of
defence
)
as
not
to
suffer
you
to
put
it
by
,
And
to
convince
.
1
Sam.
15.13
.
14.
&c.
Though
such
conviction
prove
not
saving
.
Gen.
4.7
.
Call
to
Newcastle
,
or
methods
for
discovery
of
sinne
in
the
Ministers
method
by
your
shifts
,
evasions
,
excuses
,
extenuations
,
justifications
,
no
more
(
if
we
had
the
skill
)
then
Samuel
would
suffer
King
Saul
to
evade
him
,
till
he
had
convinced
him
and
brought
him
to
confesse
his
sin
.
And
this
we
must
do
though
our
reproofs
and
convictions
do
not
alwayes
prove
saving
:
so
did
not
Samuels
:
so
did
not
Gods
own
reproof
and
conviction
of
Cain
:
And
Stephens
reproof
and
conviction
of
the
Jews
,
to
be
the
murtherers
of
Christ
,
had
not
the
same
effect
with
Peters
here
:
it
was
the
same
sword
or
word
of
God
,
but
with
the
point
it
pricked
the
one
savingly
,
and
with
the
one
or
both
of
the
edges
of
it
,
it
,
(
being
not
kindly
received
)
cut
the
other
to
the
heart
,
and
wōunded
them
mortally
;
2
For
hearers
,
1
to
submit
meekly
to
the
reproofs
of
the
word
.
but
of
this
more
elsewhere
.
2
This
teacheth
you
to
desire
such
kind
of
teaching
,
not
to
be
displeased
with
such
as
so
faithfully
deale
with
your
souls
,
and
to
learn
of
these
here
,
who
though
deeply
charged
by
Peter
,
yea
pricked
and
wounded
,
did
not
rise
against
him
or
say
,
what
or
who
is
he
,
this
that
thus
boldly
chargeth
us
?
but
meekly
receiving
the
word
of
reproof
,
and
as
guilty
persons
convinced
of
their
sinnes
,
what
shall
we
do
?
its
true
alas
,
we
indeed
are
guilty
,
neither
should
you
shew
your selves
unwilling
to
have
your
wounds
searched
to
the
bottome
,
2
Therefore
the
law
is
now
to
be
taught
under
the
Gospel
.
3
It
s
a
good
sign
to
be
pricked
.
Treat
on
Ezek.
16.2
.
or
Gods
charge
to
his
Messengers
concerning
conviction
of
sinners
p.
237.
&c.
or
to
have
your
sins
discovered
,
and
brought
to
triall
,
seeing
all
sinne
is
a
traytor
to
God
and
his
glory
;
and
by
your
unwillingnesse
to
have
it
found
and
brought
to
judgement
,
you
make
your selves
more
guilty
.
But
of
this
,
as
also
other
uses
concerning
the
needfulnesse
,
much
more
lawfulnesse
of
preaching
the
Law
,
now
in
time
of
the
Gospel
,
not
to
justification
but
to
the
conviction
of
sinners
and
to
prepare
and
bring
them
to
Christ
;
as
also
that
it
is
no
ill
signe
simply
to
be
met
withall
,
netled
,
pricked
and
troubled
in
conscience
by
the
word
,
so
that
we
seek
or
accept
of
ease
and
help
by
the
word
:
I
say
of
these
and
such
like
uses
elsewhere
more
largely
and
purposedly
.
CHAP.
V.
SECT.
3.
Pricking
of
heart
considered
as
the
fruit
of
sinne
,
and
that
sin
carries
a
sting
with
it
.
2
The
second
relation
which
this
Pricking
hath
,
is
to
the
sinners
themselves
and
to
their
sinnes
.
THE
second
Relation
that
this
pricking
hath
,
is
to
the
sinners
themselves
and
to
their
sinne
,
the
fruit
whereof
we
see
is
at
best
sorrow
,
fear
,
pricking
and
wounding
of
the
heart
and
spirit
.
The
word
they
heard
brought
to
remembrance
their
sinne
,
and
their
sinne
presented
them
with
wrath
,
and
so
their
heart
is
struck
with
horrour
,
fear
,
amazement
and
confusion
;
the
conscience
awakened
would
not
suffer
them
any
longer
to
rest
or
find
content
in
their
present
condition
,
they
were
stung
,
and
till
they
got
ease
,
in
a
very
hell
.
Thus
it
was
with
these
Converts
here
,
what
will
then
be
the
condition
and
sorrows
of
such
as
do
remain
,
live
and
dye
impenitent
?
Let
it
then
be
hence
observed
,
that
sinne
must
never
want
sorrow
,
Observe
.
Sinne
carries
a
sting
with
it
,
never
wants
sorrow
.
it
carries
a
sting
with
it
,
which
will
shew
it self
at
one
time
or
other
.
It
s
like
those
locusts
spoken
of
Revel.
9.7.10
.
which
have
faces
like
men
,
but
stings
in
their
tails
like
scorpions
.
Such
a
thing
is
sinne
,
though
at
first
it
may
seem
to
have
a
beautifull
face
and
appearance
,
yet
such
as
dally
with
it
will
find
it
will
leave
pricks
at
least
,
and
venemous
wounds
in
the
conscience
,
such
as
have
been
named
.
And
though
the
conscience
at
length
grow
to
be
seared
,
Though
the
conscience
be
seared
&
senseles
sometime
;
yet
it
wil
awaken
here
or
in
hell
.
yet
not
onely
the
searing
of
it
is
not
without
pain
or
without
many
conflicts
and
terrours
before
it
be
deprived
of
all
fence
,
but
God
after
awakens
it
to
feel
the
horrour
of
hel
even
in
this
life
,
though
he
deny
such
repentance
,
as
we
see
Judas
,
(
Julian
,
Nero
,
Brutus
)
King
Saul
,
who
having
an
evil
spirit
which
formerly
had
haunted
him
,
yet
though
(
as
Brutus
his
malus
Genius
or
Ghost
which
haunted
him
at
Rome
having
for
a
while
left
him
,
yet
met
with
him
at
Philippi
a
little
before
his
death
)
though
I
say
it
left
Saul
often
,
yet
often
it
returned
,
especially
at
Endor
,
where
Satan
in
the
likenesse
of
Samuel
told
him
that
to
morrow
he
should
be
with
him
,
1.
Sam.
28
,
29.20
.
which
struck
him
with
horrible
amazement
,
as
there
was
cause
.
Let
this
be
thought
on
by
all
such
as
can
find
no
delight
in
any
thing
but
in
sinne
,
Vse
.
For
such
as
delight
in
sinne
to
expect
bitternes
.
Prov.
9.17.18
.
or
so
farre
as
there
is
sinne
in
the
same
.
The
forbidden
fruit
seemed
(
even
because
forbidden
)
to
promise
more
delight
then
all
other
trees
,
yet
it
proved
bitternesse
in
the
end
;
as
sin
will
do
;
so
stollen
waters
and
bread
of
deceit
end
in
hell
:
and
prove
like
poyson
given
in
sugar
,
which
may
go
down
sweetly
,
Which
young
men
.
Eccles.
11.9
.
but
kindleth
a
fire
in
the
bowels
,
and
bereaves
of
life
.
Think
of
this
you
young
men
and
rejoyce
—
but
know
&c.
as
you
have
lately
heard
:
remember
the
threefold
sting
which
accompanyed
and
followed
that
of
sin
,
especially
that
of
Conscience
and
of
eternall
torments
.
Think
of
this
ye
Joviall
and
merry
men
of
the
world
:
and
merry
men
should
think
of
,
how
can
ye
be
merry
when
so
many
thousand
woes
,
curses
and
vengeances
belong
unto
you
,
and
hang
over
your
heads
?
sorrow
you
will
find
enough
one
day
,
which
may
be
to
you
without
repentance
:
but
know
assuredly
that
true
repentance
and
conversion
cannot
be
without
sorrow
:
seeing
then
sorrow
must
and
will
follow
sin
,
And
either
by
godly
sorrow
in
time
to
prevent
it
1
Learn
in
time
to
sorrow
soundly
for
sinne
,
to
be
pricked
,
wounded
and
in
heart
truly
grieved
for
your
sinne
:
for
such
sorrow
onely
will
prove
saving
,
and
prepare
you
for
through
conversion
and
for
sound
and
lasting
joy
,
as
in
these
converts
here
.
2
Otherwise
know
that
you
will
gain
nothing
by
sin
or
by
living
in
it
.
2
Or
assuredly
to
to
look
for
it
.
Grief
of
heart
and
pricking
and
wounding
of
the
soul
in
some
measure
is
the
easiest
,
which
if
you
be
afraid
of
chusing
rather
to
enjoy
your
ease
,
pleasures
,
liberties
,
then
to
be
interrupted
in
the
same
by
godly
sorrow
,
There
is
nothing
gained
by
sinne
.
then
expect
nothing
in
the
end
but
hellish
horrour
,
terrours
and
torments
,
not
a
pricking
but
piercing
of
the
heart
,
a
breaking
,
an
opening
,
a
cutting
,
a
cleaving
of
it
,
it
may
be
even
in
this
life
;
and
then
a
wounded
spirit
who
can
hear
?
Prov.
18.14
.
but
assuredly
hereafter
and
for
ever
in
hell
.
For
the
prevention
of
which
consider
now
well
,
what
you
do
,
what
will
be
the
end
of
your
courses
,
what
the
bitter
and
accursed
fruits
of
your
sinnes
,
and
of
your
smothering
of
the
checks
of
your
conscience
.
Be
now
in
time
sensible
of
these
things
,
and
consider
this
you
that
make
nothing
or
but
a
jest
of
sinne
or
of
conscience
.
Take
heed
of
lading
,
A
wounded
name
,
estate
and
broken
bones
,
nothing
to
the
wounding
of
the
spirit
.
Psal.
38.4
.
wounding
and
piercing
your
souls
by
voluntary
and
wilfull
transgressions
.
The
soul
hereby
though
for
the
present
it
be
not
perhaps
so
sensible
,
yet
insensibly
is
wounded
,
and
burthened
with
the
guiltinesse
of
sinne
,
whereby
wrath
is
a
treasuring
up
,
the
burthen
increaseth
so
long
till
at
length
your
iniquities
grow
and
go
over
your
heads
,
and
as
an
heavy
burthen
prove
too
heavy
for
you
.
Sinne
long
harboured
within
,
will
at
length
fester
,
break
out
into
torments
,
and
in
a
word
prove
the
death
of
the
soul
eternally
.
The
madnesse
of
men
in
falling
into
the
greater
evil
for
avoiding
the
lesse
.
How
is
it
to
be
wished
then
that
men
were
as
sensible
of
pricks
and
wounds
in
their
hearts
and
spirits
(
which
by
sinne
are
alwayes
made
,
though
not
perceived
or
believed
)
or
that
they
feared
these
half
so
much
as
they
do
a
wounded
body
,
estate
or
name
;
how
sensible
are
men
of
the
one
and
how
fearlesse
of
the
other
!
hence
they
receive
wounds
on
the
inside
and
gashes
in
their
consciences
,
that
the
outside
may
be
saved
:
they
will
steal
and
do
wrong
to
prevent
poverty
,
and
yet
poverty
no
such
burthen
as
the
guilt
of
theft
,
they
lye
,
will
falsifie
word
,
promise
and
oath
to
prevent
or
get
out
of
debt
;
and
yet
debt
with
man
is
no
such
burthen
as
debt
with
God
,
which
will
exclude
them
out
of
heaven
.
They
will
voluntarily
smother
the
checks
of
conscience
,
and
repell
the
reproofs
of
the
word
that
they
may
sinne
more
securely
,
and
with
lesse
trouble
;
and
yet
this
fire
which
thus
smothered
will
once
,
yea
and
for
ever
break
out
into
flames
,
doth
infinitely
surpasse
that
small
seeming
sorrow
or
lesser
prickings
which
are
in
repentance
.
They
will
go
to
witches
to
gain
health
,
and
yet
no
sicknesse
so
ill
as
to
be
the
devils
devoted
slave
:
yea
to
save
their
skin
,
their
liberties
,
their
offices
,
and
to
avoid
reproach
for
Christ
and
persecution
,
they
will
deny
the
truth
of
God
,
and
give
the
soul
a
thousand
gashes
to
keep
the
skin
whole
;
and
yet
no
losse
to
that
of
the
soul
.
Mark
8.36
.
What
madnesse
[
](A46526-e34600-b)*
*
Mr.
Harris
of
a
wounded
spirit
saith
one
is
this
?
This
is
to
prick
the
hand
to
save
the
glove
;
to
hazard
the
head
for
the
saving
of
the
hat
or
of
a
feather
;
to
prick
and
wound
the
heart
,
yea
to
kill
the
soul
rather
then
to
forgo
a
little
vain
and
sinfull
pleasure
,
gain
or
honour
;
alas
!
they
know
not
yet
,
neither
will
they
be
told
what
the
sorrows
of
a
wounded
spirit
and
conscience
meane
,
when
God
shall
set
himself
against
them
,
yea
them
against
themselves
,
making
them
a
terrour
to
themselves
.
A
wounded
name
,
estate
,
leg
or
arm
wounded
or
broken
may
be
born
,
but
who
can
bear
a
wounded
spirit
,
saith
Solomon
?
when
the
bones
within
are
broken
,
will
it
not
cause
roaring
?
ask
David
Psal
.
32.3.4
.
and
51.8
.
ask
Hezekiah
Isa
.
38.13
.
And
yet
what
is
all
this
,
to
the
eternall
,
endlesse
and
easelesse
torments
of
hell
?
These
things
would
be
considered
.
Oh
consider
this
then
,
in
time
,
you
that
are
so
secure
and
fearlesse
,
that
care
not
what
you
say
or
do
,
how
many
oaths
you
swear
,
how
many
Sabbaths
and
Sermons
you
neglect
,
how
many
you
cozen
or
wrong
in
their
goods
,
name
,
chastity
;
your
sinne
one
day
will
shew
it self
in
its
colours
,
and
your
consciences
will
prove
burthens
to
you
,
heavier
then
mountains
;
your
hard
hearts
shall
be
broken
and
you
crushed
,
punished
,
and
tormened
for
ever
.
Rather
in
time
chuse
to
be
(
when
ye
hear
these
things
and
in
the
timely
belief
of
them
)
savingly
pricked
as
these
here
were
,
who
in
the
apprehension
of
such
effects
of
sinne
as
you
have
now
heard
,
did
presently
seek
to
prevent
them
,
and
being
thus
pierced
and
pricked
,
sought
help
and
healing
,
which
accordingly
they
presently
found
,
becoming
true
converts
and
partakers
of
Christ
.
And
so
leaving
the
consideration
of
this
sorrow
as
a
bare
affection
in
the
sinner
,
The
third
Relation
of
this
pricking
of
heart
is
to
the
whole
work
of
Conversion
as
the
beginning
thereof
.
and
an
effect
of
sinne
,
we
come
to
speak
more
of
it
in
relation
to
this
great
work
of
conversion
,
and
as
the
first
step
and
beginning
thereof
leading
to
Christ
and
to
salvation
.
So
that
taking
these
first
words
They
were
pricked
in
heart
,
with
those
their
other
words
following
—
what
shall
we
do
?
and
(
upon
direction
given
them
)
their
doing
accordingly
,
verse
38.39
,
&c.
they
will
afford
unto
us
this
observation
,
That
a
legal
terrour
of
conscience
and
sorrow
for
sin
through
sence
of
misery
thereby
deserved
,
is
the
beginning
of
Repentance
,
and
first
step
to
Conversion
.
So
that
we
are
occasioned
here
to
take
notice
,
or
at
least
to
consider
of
the
order
of
,
conversion
,
and
of
the
steps
and
degrees
thereof
,
and
how
men
are
brought
to
Christ
,
to
faith
and
to
salvation
,
which
we
will
speak
of
in
its
place
,
after
some
generals
are
first
observed
.
CHAP.
V.
SECT.
4.
Pricicking
of
heart
considered
as
the
first
step
to
true
Conversion
;
And
that
Conversion
must
begin
at
the
heart
:
with
reasons
and
uses
of
the
point
.
THe
most
generall
observation
which
we
will
hence
first
raise
,
is
this
,
Doctr.
Conversion
must
begin
at
the
heart
.
that
true
and
saving
Conversion
begins
and
must
begin
at
the
heart
.
By
heart
in
Scripture
is
generally
meant
the
soul
and
all
the
severall
powers
and
faculties
of
the
same
,
as
understanding
,
What
is
meant
by
heart
here
.
memory
,
conscience
,
will
and
affections
joyntly
and
severally
,
as
might
easily
be
shewed
:
but
for
our
present
use
we
here
by
heart
chiefly
understand
the
Conscience
,
and
will
with
the
affections
which
by
this
pricking
came
both
to
be
pained
,
and
to
be
severed
and
parted
from
sinne
which
was
all
one
with
it
,
and
the
corruption
of
the
same
to
be
let
out
.
Yet
I
take
,
the
Conscience
here
is
more
specially
meant
,
Especially
the
conscience
.
as
in
Davids
case
when
he
came
to
see
and
to
be
convinced
of
his
sinne
of
Pride
in
numbring
of
the
people
,
it
is
said
and
Davids
heart
smote
him
—
and
David
said
;
as
these
here
were
pricked
in
heart
,
and
said
,
2
Sam.
24.10
.
&c.
and
we
shall
anon
see
that
this
pricking
issued
out
of
the
conclusion
of
that
practicall
syllogisme
,
which
being
thus
convinced
,
their
consciences
made
.
The
heart
in
true
conversion
must
first
be
pricked
,
wounded
and
put
to
pain
,
as
David
was
in
his
repentance
,
and
as
it
was
here
with
these
Converts
,
yea
and
as
God
requires
of
all
true
Penitents
;
Turn
you
even
to
me
saith
the
Lord
by
Joel
with
all
your
heart
—
and
rent
your
heart
and
not
your
garments
,
Joel
2.12.13
.
&c.
Reasons
why
?
Reasons
why
.
Hebr.
3.12
.
The
heart
is
the
First
and
chief
offender
.
Math.
15.18.19
.
It
hatcheth
and
harbours
sinne
.
Jer.
4
14.
1
The
heart
is
the
first
and
chief
offender
:
It
first
turns
from
God
,
and
by
unbelief
departs
from
him
;
if
the
body
or
bodily
parts
act
any
evill
,
that
evil
is
first
hatched
and
forged
in
the
heart
,
for
out
of
the
heart
proceed
evill
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
witnesse
,
blasphemies
which
defile
a
man
,
yea
it
is
the
heart
that
harbours
sinne
and
evil
thoughts
,
(
as
in
a
common
June
.
)
O
Jerusalem
wash
thy
heart
from
wickednesse
—
how
long
shall
thy
vain
thoughts
lodge
with
.
in
thee
?
yea
it
is
the
receptacle
and
lodging
of
the
Devil
himself
who
takes
up
the
chief
rooms
thereof
,
And
Satan
.
and
filleth
the
same
.
Act.
5.3
.
Joh.
13.2
.
The
whole
imagination
(
and
all
the
purposes
and
desires
)
of
the
thoughts
of
the
heart
are
onely
evil
continually
.
Gen.
6.5
.
It
s
a
proud
heart
festered
.
The
heart
of
man
is
a
proud
heart
,
swollen
with
pride
as
is
a
bladder
,
and
therefore
stands
need
of
pricking
.
It
is
a
festered
heart
,
full
of
corruption
and
putrifying
sores
,
and
stands
need
of
opening
,
searching
and
lancing
by
the
knife
of
the
law
,
and
sword
of
the
spirit
which
is
the
word
of
God
.
It
is
a
hard
heart
hard
as
a
stone
,
and
stands
need
of
breaking
and
bruising
.
There
is
a
stone
in
the
heart
,
and
hard
heart
.
hard
1
as
a
stone
.
the
cure
whereof
is
like
that
which
is
of
the
stone
in
the
bladder
:
there
must
be
sharp
incision
,
and
God
must
come
with
his
pulling
and
plucking
instruments
,
ere
sin
and
that
hardnesse
can
be
got
out
of
it
.
2
as
mettal
.
Yea
It
is
hard
as
mettal
,
men
being
said
to
have
their
necks
as
iron
sin
news
,
and
their
brow
brasse
,
Isa.
48.4
.
Jer.
6.28.29
.
whereby
is
meant
the
hardnesse
of
their
hearts
,
and
obstinacy
;
and
to
be
brasse
and
iron
,
so
that
the
founder
often
melteth
in
vain
,
the
bellows
(
that
is
,
the
lungs
of
the
Preacher
)
shall
sooner
be
burnt
,
then
the
wicked
and
their
wickednesse
plucked
away
.
Yet
being
so
hard
,
it
must
be
not
onely
broken
with
the
hammer
of
the
Law
,
but
molten
,
if
it
be
possible
,
with
the
fire
(
partly
of
Gods
judgements
threatned
by
the
Prophets
,
and
in
part
executed
by
God
himself
,
who
threatens
to
blowe
upon
his
obdurate
people
in
the
fire
of
his
wrath
,
Ezek.
22
.
18-20
,
21.
and
to
melt
them
in
the
midst
thereof
,
but
chiefly
)
of
his
love
in
the
Gospel
,
ere
it
can
be
cast
into
a
new
mold
.
It
then
especially
musst
be
dealt
withal
in
the
first
place
.
2.
The
heart
is
most
acceptable
to
God
.
2
The
heart
,
of
all
other
parts
,
is
the
most
acceptable
sacrifice
to
God
,
indeed
seasoning
all
the
rest
.
God
requires
it
as
his
sacrifice
:
My
son
,
give
me
thine
heart
,
Prov.
23.26
.
It
s
that
which
every
one
accounts
highly
of
.
All
delight
to
have
the
hearts
of
men
.
The
Pope
giving
his
devoted
servants
leave
for
a
while
to
go
to
our
Church
in
England
in
the
first
yeers
of
Queen
Elizabeths
raign
,
in
the
words
now
lastly
mentioned
,
required
of
his
sons
and
children
that
(
so
doing
)
they
should
give
him
their
heart
.
He
knew
if
he
had
their
heart
,
he
could
soon
command
all
the
rest
.
So
the
devil
is
well
enough
pleased
to
let
his
devoted
servants
make
shew
of
Religion
,
or
of
some
good
duties
,
as
of
alms
,
good
words
,
&c.
so
long
as
he
can
keep
their
hearts
glued
first
to
any
one
or
more
lusts
.
The
like
I
may
say
of
lovers
,
seeking
chiefly
to
insinuate
into
the
hearts
,
love
and
affections
of
their
beloved
.
Yea
,
great
Kings
on
earth
,
who
stand
not
in
much
need
of
their
meaner
subjects
,
yet
like
well
to
be
loved
of
all
,
and
to
have
their
hearts
.
And
even
thus
it
is
with
God
himself
,
who
chiefly
requires
the
heart
,
who
knows
if
it
be
wanting
nothing
can
be
sincere
or
lasting
;
and
where
it
is
,
it
will
bring
on
all
the
rest
.
The
broken
heart
is
Gods
sacrifice
.
He
requires
the
heart
as
his
sacrifice
,
for
and
in
stead
of
a
sacrifice
,
yea
before
all
sacrifice
.
But
what
heart
?
If
the
heart
be
a
saccrifice
,
then
,
as
other
sacrifices
,
it
must
be
slain
and
mortified
,
at
least
,
pierced
and
wounded
:
It
must
be
a
broken
heart
,
else
it
is
not
right
.
It
is
not
whole
or
entire
with
God
,
Non
est
Cor
integrum
,
nisi
sit
scissum
.
till
it
be
broken
and
cut
.
Outward
sacrifices
(
where
beasts
were
slain
and
offered
)
were
but
types
of
this
sacrifice
of
a
contrite
heart
:
so
that
where
the
heart
was
not
contrite
,
the
sacrifice
was
an
abomination
.
To
this
man
will
I
look
(
saith
the
Lord
)
even
to
him
that
is
poor
,
and
of
a
contrite
spirit
,
and
trembleth
at
my
word
:
But
of
others
it
is
said
,
He
that
killeth
an
ox
,
as
if
he
slew
a
man
:
Isai
.
66.2
,
3.
he
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
dogs
neck
:
he
that
offereth
an
oblation
,
as
if
he
offered
swines
blood
,
&c.
God
will
none
of
such
sacrifices
,
where
the
heart
,
which
should
give
him
praise
and
prayer
,
is
wanting
.
Psal.
50.9
,
10-14
,
15.
I
will
take
no
bullock
out
of
thine
house
,
&c.
Offer
unto
God
thanksgiving
,
and
pay
thy
vows
unto
the
most
High
:
And
call
upon
me
in
the
day
of
trouble
.
and
51.16
,
17.
So
again
,
Thou
desirest
not
sacrifice
(
saith
David
)
else
would
I
give
it
:
thou
delightest
not
in
burnt-offerings
:
The
sacrifices
of
God
are
a
broken
spirit
:
a
broken
and
a
contrite
heart
,
O
God
thou
wilt
not
despise
.
For
,
as
one
noteth
,
the
visible
sacrifice
(
of
beasts
slain
)
is
but
a
Sacrament
,
August
.
l.
10.
de
civit
.
cap.
5.
that
is
,
a
holy
and
sacred
signe
,
of
the
invisible
sacrifice
(
of
the
heart
.
)
Even
as
in
Circumcision
,
God
required
chiefly
and
firstly
the
circumcision
of
the
heart
,
Deut.
10.16
.
by
which
is
meant
this
pricking
and
cutting
of
the
heart
.
This
is
that
true
Circumcision
which
being
in
and
from
the
heart
,
Rom.
2.28
,
29.
findes
praise
with
God
.
This
circumcised
heart
is
the
truely
humbled
heart
,
unto
which
a
promise
and
a
blessing
doth
belong
.
Levit.
26.41
,
42.
If
their
uncircumcised
heart
be
humbled
,
&c.
or
bowed
down
;
or
,
at
the
Chaldee
hath
it
,
be
broken
:
and
it
is
opposed
to
pride
:
as
when
it
s
said
,
2
Chro.
52
26.
King
Hezekiah
humbled
himself
for
the
pride
or
lifting
up
of
his
heart
.
And
so
it
implieth
repentance
and
turning
(
in
heart
)
,
to
the
Lord
,
as
2
Chron.
32.26
.
Yet
divers
of
Ashur
,
&c.
humbled
themselves
,
and
came
to
Jerusalem
(
when
others
mocked
)
as
these
here
now
were
pricked
,
when
formerly
they
or
others
mocked
.
Hence
it
is
truely
said
by
one
,
God
pours
not
the
oil
of
his
mercy
,
Bern.
save
into
a
broken
vessel
.
Vse
1
This
shews
the
preposterous
course
of
Popish
penitentiaries
,
who
professing
compunction
and
pricking
of
heart
and
spirit
,
1.
To
confute
Popish
penitentiaries
.
whip
onely
,
scourge
and
otherwise
afflict
the
body
,
and
make
that
a
matter
of
satisfaction
and
merit
,
and
so
under
such
shew
of
austerity
and
humility
,
Coloss.
2.
not
sparing
the
body
,
they
become
vainly
puffed
up
(
with
pride
)
in
their
fleshly
mindes
.
They
seem
to
shew
a
kinde
of
revenge
,
which
yet
is
not
against
their
sins
,
lodged
in
the
heart
,
which
they
spare
,
yea
and
fatten
it
in
pride
;
but
onely
against
their
skins
and
carcases
,
which
without
the
heart
have
done
little
or
nothing
.
Let
the
flesh
be
tamed
,
and
outward
senses
restrained
,
as
cause
shall
require
;
but
first
let
the
heart
and
inward
affections
be
mortified
and
subdued
,
else
it
is
but
a
mock-repentance
.
Pag.
34
,
35.
But
of
this
a
little
before
.
2.
To
instruct
and
direct
us
to
begin
at
the
heart
.
So
do
true
Converts
.
2
A
second
Use
is
,
to
learn
hence
to
begin
our
repentance
and
conversion
at
the
heart
:
so
do
true
converts
.
First
King
Davids
heart
smote
him
,
then
he
confessed
,
saying
,
I
have
sinned
.
The
poor
publican
smote
on
his
brest
,
and
then
said
,
God
be
merciful
to
me
a
sinner
:
he
by
so
smiting
,
aimed
at
the
chief
offender
.
Their
sorrow
is
in
the
heart
before
it
be
in
the
face
or
sowre
countenance
:
as
in
a
like
case
of
Nehemiah
,
mourning
for
the
afflictions
of
his
people
,
which
the
King
took
notice
of
,
saying
,
Why
is
thy
countenance
sad
?
Nehem.
2.2
.
—
this
is
nothing
but
sorrow
of
heart
.
So
it
was
with
good
King
Josiah
,
who
in
heart
and
soul
first
apprehending
his
and
his
peoples
sins
,
and
the
wrath
of
God
due
to
the
same
,
then
rends
his
clothes
and
weeps
.
Therefore
saith
God
,
2
Chro.
34.27
.
Because
thine
heart
was
tender
,
and
thou
didst
humble
thy self
(
i.
e.
in
heart
first
)
before
God
,
—
and
didst
rend
thy
clothes
and
weep
,
&c.
As
sadnesse
of
countenance
in
true
penitents
,
argues
and
presupposeth
sorrow
of
heart
;
and
their
sorrow
is
first
in
the
heart
,
before
it
be
in
the
garment
:
so
it
is
quite
contrary
with
hypocrites
;
Not
so
hypocrites
.
Joel
2.12
,
13.
to
such
God
speaks
by
his
Prophet
Joel
,
saying
,
Turn
unto
me
with
all
your
heart
,
—
and
rend
your
hearts
,
and
not
your
garments
.
The
countenances
of
hypocrites
onely
are
sad
,
but
not
their
hearts
;
(
like
hired
mourners
.
)
Know
we
then
,
Matth.
6.
that
outward
expressions
of
sorrow
are
not
further
good
,
then
so
far
onely
as
they
come
from
inward
grief
and
affection
:
as
in
these
converts
here
,
who
by
saying
What
shall
we
do
,
shewed
much
inward
grief
in
the
apprehension
of
wrath
,
much
fear
,
care
,
and
anxiety
of
spirit
:
but
then
they
were
first
upon
such
apprehension
and
fear
,
pricked
in
their
heart
.
3
Exhortation
to
begin
our
reformation
at
the
heart
.
Why
?
3
Let
us
hence
be
exhorted
to
begin
our
conversion
and
reformation
at
the
heart
:
you
have
heard
reason
enough
for
it
:
otherwise
it
were
but
to
lop
off
boughs
,
and
to
leave
the
corrupt
and
bitter
root
;
to
purge
the
streams
,
when
the
fountain
and
spring
is
muddy
.
In
a
word
,
it
is
the
next
way
to
hypocrisie
in
conversion
:
it
s
but
an
acting
of
humility
,
not
a
being
humble
:
a
shew
onely
of
humility
and
devotion
,
not
the
having
of
the
grace
of
the
same
in
the
heart
.
I
say
then
,
Humble
your
souls
and
hearts
before
the
Lord
:
if
ye
would
enter
into
the
Holiest
,
Heb.
10.19.22
draw
neer
with
a
true
heart
,
—
and
have
your
hearts
(
first
)
sprinkled
from
an
evil
conscience
,
and
(
then
)
your
bodies
washed
with
pure
water
:
first
be
renewed
in
the
spirit
of
your
mindes
,
and
then
shew
your
reformation
without
,
as
Ephes.
4.23
.
with
24
,
&c.
and
28.
Let
him
that
stole
,
steal
no
more
.
This
is
the
right
order
,
This
is
the
right
order
:
first
to
change
the
heart
,
and
then
the
life
:
first
to
hate
sin
in
heart
,
and
then
to
leave
it
:
first
to
fear
an
oath
,
and
then
to
forbear
swearing
rashly
:
first
to
loath
drunkennesse
in
heart
,
and
to
be
touched
with
remorse
of
soul
for
it
,
and
then
withal
to
give
over
drunkennesse
.
Till
this
be
done
,
that
the
conscience
inwardly
be
pricked
and
convinced
of
the
vilenesse
of
every
or
any
sin
,
the
life
will
never
be
thorowly
or
constantly
reformed
,
otherwise
sin
will
break
out
again
.
Simil.
(
if
then
.
)
It
is
but
as
with
the
hand
to
hold
down
the
water
in
a
spring
,
which
will
ever
be
springing
up
:
or
as
by
force
to
hold
a
blown
bladder
under
water
,
which
will
be
bolting
up
again
;
whereas
if
it
once
be
pricked
,
it
will
with
little
ado
be
kept
under
,
or
sink
of
it self
.
This
is
the
reason
why
we
Preachers
,
who
truely
intend
and
seek
your
true
and
thorow
conversion
,
in
our
applications
and
otherwise
,
do
still
aim
at
your
hearts
;
it
is
the
mark
,
the
butt
,
The
heart
the
butt
and
white
which
godly
Ministers
chiefly
aim
a●
;
yea
the
white
which
we
chiefly
shoot
at
,
and
direct
the
point
and
edge
of
the
sword
of
the
Spirit
,
the
Word
of
God
against
:
till
we
pierce
and
hit
that
,
we
think
we
have
done
nothing
:
Though
,
when
we
do
onely
civilize
you
,
and
that
you
,
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
2
Pet.
2.20
.
escape
the
(
common
)
pollutions
of
the
world
,
it
be
also
the
work
of
our
Ministery
,
and
tend
to
much
outward
order
,
peace
and
comlinesse
;
yet
alas
!
this
makes
little
for
your
inward
peace
and
comfort
,
when
thus
by
the
over
powering
force
of
the
Word
,
you
are
curbed
,
kept
in
,
and
constrained
as
it
were
,
through
fear
or
shame
,
to
bite
in
your
sins
:
where
this
is
onely
,
you
will
be
ready
to
be
again
intangled
and
overcome
,
and
so
your
later
end
will
be
worse
then
the
beginning
.
Therefore
our
aim
is
still
at
the
heart
,
as
knowing
that
unlesse
it
be
pierced
and
wounded
,
sin
still
lives
in
you
,
and
like
a
bitter
and
venemous
root
,
or
corrupt
spring
,
will
ever
be
sprouting
and
sending
out
bitter
fruit
and
muddy
waters
:
but
if
the
heart
once
be
savingly
wounded
,
mortified
,
cleansed
,
we
know
the
outward
man
and
conversation
will
soon
be
reformed
,
as
when
the
root
is
deaded
,
the
fruit
and
leaves
fall
of
themselves
,
and
the
branches
wither
:
if
the
fountain
be
once
stopt
,
the
streams
soon
dry
up
.
which
makes
them
not
so
eager
against
the
outward
carriage
and
fashions
of
men
always
.
Will
you
then
know
why
wise
and
discreet
Preachers
do
not
in
their
Reproofs
insist
so
much
and
so
long
and
frequently
at
least
in
inveighing
against
mens
wearing
of
long
hair
,
womens
cut
locks
,
men
and
womens
garishnesse
in
their
attire
and
fashions
,
gestures
,
and
outward
unseemly
behaviour
,
some
kindes
of
sports
,
and
abuse
of
lawful
sports
?
Is
it
because
they
allow
and
applaud
you
in
such
things
?
Nothing
lesse
:
make
not
that
ill
use
of
our
silence
,
or
more
sparing
reproofs
.
But
know
,
the
true
reason
hereof
is
,
because
we
are
assured
that
if
these
things
were
outwardly
reformed
,
and
yet
the
heart
not
touched
or
pricked
,
they
like
Samson's
hair
once
clipt
,
would
soon
grow
again
:
the
heart
not
mortified
,
all
vice
would
be
sprouting
again
:
yea
,
to
cry
out
against
such
things
,
and
not
to
convince
the
heart
of
the
sinfulnesse
and
danger
of
them
,
would
never
have
any
good
effect
.
Nay
,
we
may
,
I
know
,
as
well
hope
to
rob
a
bear
of
her
whelps
,
as
to
make
you
leave
such
fashions
,
so
long
as
your
hearts
are
set
thereon
:
experience
shews
it
.
No
arguments
,
perswasions
,
disswasives
,
threatnings
,
though
out
of
Gods
Word
,
will
prevail
with
men
to
leave
such
fashions
and
customs
,
till
the
heart
be
wounded
and
pierced
.
And
when
this
is
done
,
all
these
will
,
in
great
part
,
fall
of
themselves
,
and
people
will
not
be
ashamed
to
be
out
of
the
common
and
corrupt
fashions
and
customs
of
the
time
.
Give
us
leave
then
to
preach
such
Doctrines
and
make
such
Applications
as
may
be
as
hammers
shall
I
say
?
yea
,
as
goads
and
nails
,
as
pricks
and
the
point
of
a
sword
to
prick
your
hearts
,
and
to
touch
you
even
in
your
best
beloved
sins
,
that
so
we
may
take
your
hearts
from
off
them
,
and
make
them
bitter
and
loathsom
to
you
.
The
heart
must
indeed
first
be
humbled
,
and
then
there
will
follow
moderation
in
outward
things
,
and
reformation
of
life
and
conversation
,
and
the
outward
behaviour
will
suit
well
with
the
inward
disposition
of
the
humbled
heart
;
the
heart
,
as
the
first
or
master-wheel
in
the
clock
,
being
well
set
,
will
order
both
the
tongue
,
as
the
bell
,
and
conversation
and
outward
behaviour
,
as
the
hand
and
pointer
:
there
will
be
a
consonancie
among
them
.
Let
no
man
then
deceive
himself
,
and
tell
me
he
thanks
God
his
heart
is
good
to
God
ward
,
and
he
hath
a
good
heart
and
meaning
,
howsoever
he
outwardly
frame
to
the
times
and
common
customs
of
the
world
:
if
the
heart
were
so
good
as
is
pretended
,
the
hand
,
tongue
,
eye
,
and
generally
the
whole
outward
conversation
would
not
be
so
dissonant
,
at
least
so
much
and
so
constantly
,
as
is
in
many
who
yet
brag
much
of
that
which
few
sees
,
of
their
good
hearts
.
Now
as
saving
Conversion
must
begin
at
the
heart
,
so
it
would
not
be
much
out
of
our
way
to
observe
,
that
it
,
and
all
the
consequents
of
it
,
all
the
comforts
of
a
regenerate
condition
,
and
all
the
happinesse
of
heaven
,
All
Comforts
begin
with
some
sorrow
,
as
All
Sin
ends
in
sorrow
.
begins
with
pricking
and
wounding
,
with
sorrow
and
compunction
.
Wherein
God
is
contrary
to
the
devil
,
the
world
,
and
sin
,
which
make
offer
and
promise
of
much
pleasure
,
gain
and
honour
at
the
first
;
and
men
finde
some
such
like
thing
at
first
,
as
gives
content
to
their
sensual
desires
and
corrupt
taste
:
but
all
at
the
last
ends
in
bitternesse
and
sorrow
endlesse
and
easelesse
:
Neither
do
such
things
long
enjoyed
,
See
this
in
Dives
and
Lazarus
,
Luke
16.25
.
give
that
content
they
promised
;
as
on
the
other
side
,
such
as
make
trial
of
the
ways
of
God
,
finde
much
more
content
in
and
comfort
from
them
,
then
they
could
have
expected
,
finding
themselves
to
have
been
worse
afraid
then
hurt
.
This
should
teach
us
wisedom
,
and
not
,
either
to
be
led
away
with
pleasures
present
,
or
to
be
so
out
of
love
with
Gods
ways
.
But
I
hasten
.
CHAP.
VI.
How
Peters
Converts
came
to
be
pricked
in
conscience
.
BEfore
we
particularly
shew
the
Order
and
Degrees
of
Conversion
.
It
would
first
be
inquired
and
considered
,
How
these
converts
came
to
be
pricked
.
Answ.
how
these
Converts
here
upon
Peters
Sermon
came
thus
to
be
pricked
?
I
answer
:
They
(
God
opening
their
hearts
as
he
did
Lydia's
to
attend
)
came
,
upon
Peters
wise
and
skilfull
handling
and
applying
of
the
sharp
sword
of
the
spirit
,
or
word
of
God
,
(
which
pierceth
to
the
dividing
asunder
of
soul
and
spirit
and
by
piercing
pricketh
)
at
once
to
see
and
be
convinced
within
themselves
of
their
sinne
against
Christ
in
crucifying
of
him
,
1
Generall
.
and
of
Gods
wrath
thereupon
and
vengeance
hanging
over
their
heads
,
and
of
their
own
just
damnation
,
and
hereupon
were
pricked
in
heart
,
struck
with
fear
,
&
made
sorrowful
.
When
Peter
so
deeply
charged
them
that
they
were
the
crucifiers
of
Christ
,
they
knew
well
and
remembred
that
they
indeed
had
desired
Pilate
to
crucifie
him
,
and
now
hearing
(
and
by
such
apparant
signes
from
heaven
as
on
that
day
,
which
in
some
degree
had
astonished
them
all
)
seeing
a
divine
power
therein
and
being
told
that
it
was
Jesus
now
exalted
to
glory
,
Verse
33.
who
shed
forth
that
which
they
did
now
see
and
hear
,
and
apprehending
him
to
be
indeed
a
King
,
the
Christ
,
and
that
Lord
who
now
as
David
foretold
did
sit
at
the
right
hand
of
God
;
they
are
afraid
of
him
as
of
an
avenger
now
raigning
in
heaven
,
whom
on
earth
as
a
bountifull
and
mercifull
Saviour
they
contemned
and
slew
.
2
Particular
.
By
being
convinced
of
their
sinne
.
1
Of
murder
.
2
Parricide
.
More
particularly
,
they
hearing
and
generally
believing
that
to
be
true
,
which
they
were
told
concerning
Christs
glory
,
do
see
,
and
are
convinced
.
1
Of
sinne
:
their
sinne
.
1
Of
murther
,
whereby
they
procured
or
consented
to
the
death
of
Jesus
as
a
man
,
yea
an
innocent
man
.
2
Of
Parricide
,
and
withall
of
extream
ingratitude
and
unthankfulnesse
,
in
crucifying
him
as
Jesus
,
as
a
Saviour
,
yea
as
their
own
Jesus
who
came
to
save
them
.
3
Of
Infidelity
,
and
unbelief
,
whereby
they
so
long
had
rejected
him
their
onely
Messias
or
Christ
,
3
Of
unbelief
.
refusing
him
that
spake
unto
them
,
and
whom
God
had
annointed
to
be
their
teacher
or
their
Prophet
,
4
Disobedience
.
and
their
Priest
,
yea
King
.
4
Of
Disobedience
in
not
submitting
themselves
to
him
as
their
Lord
and
King
.
5
Of
Impenitency
,
5
Impenitency
.
obstinacy
,
and
hardnesse
of
heart
,
in
not
repenting
and
relenting
at
his
doctrine
and
preaching
,
who
was
incarnate
and
came
into
the
world
to
call
them
to
repentance
.
6
Ignorance
.
1
Cor.
2.8
.
6
Lastly
of
their
Ignorance
of
him
as
Lord
of
glory
,
whom
if
so
they
had
sooner
known
to
be
,
they
would
not
have
crucified
him
.
But
now
conceiving
of
him
as
Lord
and
Christ
,
they
are
wounded
and
pricked
in
that
they
wounded
and
pierced
him
.
Even
as
Pauls
conscience
was
touched
a
little
after
he
had
reviled
the
high
Priest
,
when
once
he
came
to
know
him
so
to
be
,
Act.
23.5
.
but
much
more
when
he
came
first
to
know
Christ
,
and
that
it
was
he
,
even
the
Lord
of
glory
whom
he
persecuted
in
his
ignorance
and
unbelief
,
Act.
9.5.6
.
1
Tim.
1.13
.
2
of
judgement
which
made
them
1
fear
,
2
These
Jews
(
thus
convinced
of
their
sinne
)
1
fear
and
quake
in
apprehension
of
Gods
judgements
due
to
such
grievous
sinnes
and
offences
,
as
have
been
named
,
whilst
they
now
see
that
,
as
Christ
himself
told
Paul
afterwards
,
they
did
all
this
while
but
kick
against
the
pricks
,
and
run
upon
their
own
death
and
destruction
in
provoking
the
mighty
God
and
Christ
their
Lord
and
King
against
them
.
Now
they
look
upon
him
whom
they
had
peirced
and
see
him
whom
they
slew
to
be
one
who
being
Lord
of
heaven
and
earth
,
was
able
,
(
yea
for
ought
they
then
saw
)
ready
to
destroy
them
in
souls
and
bodies
,
and
therefore
they
tremble
.
2
Despair
of
themselves
.
2
Yea
they
withall
despair
in
themselves
,
and
see
themselves
unworthy
of
that
salvation
which
they
rejected
,
and
are
at
their
wits
end
,
not
knowing
what
to
do
to
undo
what
they
have
done
,
or
to
appease
Gods
wrath
.
Thus
they
came
to
be
perplexed
,
troubled
and
sorrowfull
,
and
pricked
in
heart
.
3
Sorrow
.
They
came
thus
to
be
pricked
by
reasoning
within
themselves
.
Now
this
was
done
by
a
kind
of
reasoning
with
themselves
and
communing
with
their
own
hearts
by
a
practicall
syllogisme
;
The
Proposition
whereof
the
Law
written
in
their
hearts
,
and
word
of
God
afforded
them
;
in
effect
this
:
Murtherers
,
especially
of
their
Saviour
,
and
of
the
Lord
of
life
,
are
under
the
curse
,
Gal.
3.10
.
and
no
murtherer
(
or
none
that
hates
his
brother
)
hath
eternall
life
abiding
in
him
,
John
3.15
.
But
saith
Peter
and
their
own
consciences
,
We
are
murtherers
,
and
that
even
of
Christ
:
then
follows
the
conclusion
,
Therefore
we
are
under
the
curse
,
and
debarred
of
life
.
Now
out
of
this
conclusion
made
by
conscience
,
follows
in
the
affections
,
fear
,
despair
in
themselves
,
sorrow
,
horrour
,
and
perplexity
,
in
a
word
,
wounding
and
pricking
,
and
it
is
as
when
an
evil
doer
,
a
secure
sinner
,
thief
or
murtherer
,
Out
of
the
conclusion
of
which
syllogisine
issued
this
pricking
.
is
apprehended
and
brought
to
the
barre
,
where
the
Judge
giving
the
charge
,
declares
what
is
Law
,
what
sinnes
and
crimes
are
against
Law
and
by
Law
deserve
death
:
after
which
the
Malefactour
is
accused
of
such
crimes
as
deserve
death
,
and
by
sufficient
witnesse
proved
to
be
guilty
,
and
he
himself
cannot
deny
the
fact
:
whereupon
the
Judge
passeth
sentence
of
condemnation
and
of
death
:
at
which
the
party
is
stricken
with
astonishment
,
and
pricked
at
heart
as
with
the
point
of
a
sword
.
Such
is
the
work
of
conscience
in
sinners
,
the
same
conscience
being
as
a
Law
to
inlighten
and
to
judge
generally
of
good
and
evil
,
it
is
also
a
witnesse
to
convince
,
and
lastly
a
Judge
to
give
sentence
against
it self
,
and
so
to
terrifie
.
Thus
it
was
with
these
Jews
:
and
no
otherwise
it
is
with
other
Converts
,
as
comes
now
to
be
shewed
,
so
that
looking
on
this
pricking
of
heart
,
as
the
beginning
of
,
or
first
step
to
conversion
,
we
do
raise
and
make
this
Generall
observation
following
,
namely
that
,
CHAP.
VII
.
SECT.
1.
That
all
true
Converts
must
first
be
pricked
in
heart
:
Hence
.
with
the
explication
of
the
point
.
True
Converts
must
first
be
pricked
in
heart
.
SVch
as
God
will
convert
and
save
,
must
lesse
or
more
be
first
pricked
in
heart
for
their
sin
.
Such
as
to
whom
God
intends
to
shew
mercy
must
in
some
measure
be
troubled
in
mind
and
conscience
in
sight
of
their
sinne
and
miserie
.
So
that
so
long
as
sinne
never
troubles
men
,
there
is
no
conversion
,
as
we
see
in
those
many
other
Jews
,
who
hearing
the
same
Sermon
,
yet
were
nothing
moved
.
The
method
of
handling
this
point
.
Concerning
this
large
and
usefull
point
of
Doctrine
we
will
proceed
in
this
method
,
first
to
shew
the
truth
of
it
,
and
that
it
is
so
,
(
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
then
the
or
)
reasons
why
it
is
so
.
3.
the
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
)
manner
,
order
and
degrees
and
steps
of
conversion
,
4.
The
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
)
the
uses
of
the
point
,
and
so
we
are
to
give
you
this
point
with
its
1.
Explication
.
2.
Illustration
.
3.
Demonstration
.
1
The
Explication
of
it
.
1
It
s
not
meant
of
infants
so
dying
.
4.
Application
.
1
For
the
explication
of
this
point
,
it
holds
true
in
men
,
1
Of
age
and
understanding
,
living
under
the
means
:
I
do
not
say
that
elect
Infants
dying
in
the
womb
,
birth
,
or
in
their
Infancy
,
have
such
prickings
or
convictions
of
conscience
,
as
having
no
knowledge
of
sinne
or
of
wrath
and
judgements
.
Gods
work
on
them
is
a
work
of
mercy
,
not
so
much
of
power
,
whereby
through
the
spirit
more
immediately
without
the
word
he
both
imputes
Christ
and
the
benefits
of
his
death
to
them
by
vertue
of
his
covenant
and
free
promise
,
How
Infants
are
converted
.
and
sanctifies
them
in
the
womb
,
or
after
,
(
but
not
always
in
outward
baptism
)
by
a
habitual
principle
of
grace
wrought
immediately
by
the
Spirit
of
Christ
which
,
was
merited
for
them
as
well
as
for
others
,
and
is
accordingly
given
and
applyed
to
them
by
it
;
whereby
as
members
of
Christ
they
as
wel
as
others
,
1
Cor.
12.13
.
by
one
spirit
are
baptised
into
one
body
—
&
are
made
to
drink
into
one
spirit
.
2
It
holds
not
on
the
contrary
,
that
all
that
are
pricked
in
conscience
shall
be
converted
.
2
I
do
not
say
on
the
contrary
that
all
such
as
are
pricked
in
conscience
or
troubled
for
sinne
,
are
therefore
or
shall
certainly
be
converted
or
saved
,
unlesse
their
trouble
proceed
orderly
and
to
such
a
degree
of
contrition
as
to
which
the
promise
doth
belong
,
and
may
be
proved
otherwise
in
regard
of
other
graces
concomitant
to
be
saving
:
of
which
trialls
and
measure
of
saving
sorrow
hereafter
.
Much
more
then
a
bare
legall
terrour
of
conscience
,
and
other
works
are
required
in
true
Converts
.
That
the
Impenitent
,
wicked
and
reprobate
may
be
pricked
,
It
is
plain
:
All
come
not
to
it
,
as
being
given
over
to
a
reprobate
mind
and
shut
up
in
hardnesse
of
heart
;
yet
many
who
come
to
it
yet
go
no
further
,
and
so
they
miscarry
in
the
end
:
as
we
see
in
King
Ahab
,
who
was
humbled
when
he
heard
of
Gods
judgement
for
killing
of
Naboth
,
As
we
see
in
King
Ahab
.
yet
returned
to
other
like
sinne
,
hating
Michaiah
and
perished
in
the
guilt
of
it
unrepented
;
so
in
King
Saul
who
was
pricked
and
relented
after
he
had
wronged
David
,
King
Saul
.
and
yet
saw
Davids
integrity
,
yea
he
wept
,
and
yet
returned
to
that
sinne
of
persecuting
him
.
So
many
after
their
sinne
of
dunkennesse
,
whoring
,
murther
,
have
no
doubt
some
legall
qualmes
of
conscience
,
some
fits
,
some
stirrings
and
stingings
thereof
,
but
no
more
,
as
we
see
in
Felix
,
Felix
.
Acts.
24.25
.
who
hearing
Paul
reason
of
righteousnesse
,
temperance
and
Judgement
to
come
,
trembled
:
yet
he
shuffled
off
the
matter
and
continued
in
his
unrighteousnes
,
Intemperance
as
we
may
well
deem
,
&
in
his
security
without
fear
of
Gods
judgements
:
otherwise
he
would
neither
have
expected
mony
as
a
bribe
that
he
might
loose
Paul
,
nor
yet
have
left
him
bound
to
gratifie
others
.
And
what
think
we
of
Cain
and
Judas
,
both
which
confessed
their
sin
to
be
great
,
Cain
.
Judas
.
and
had
horrour
thereupon
and
were
wounded
?
yet
Judas
was
a
devil
and
died
desperately
:
Cain
did
wear
it
away
as
much
as
he
could
by
building
him
a
strong
City
:
The
other
Jews
.
and
though
conscience
of
his
sinne
still
pursued
him
,
he
never
truly
repented
,
but
died
a
reprobate
.
And
as
we
have
heard
before
,
divers
of
the
Jews
who
heard
Stephen
preach
to
them
and
charge
them
with
the
death
of
Christ
,
as
these
here
were
charged
by
Peter
,
seemed
to
be
more
then
pricked
,
Acts
7.52.54
they
were
cut
to
the
heart
through
the
accusations
and
convictions
of
the
word
,
yet
they
sought
not
to
the
remedy
as
these
here
,
but
stoned
Stephen
and
so
increased
their
own
condemnation
.
Yea
these
here
being
pricked
are
yet
verse
38.
bid
to
repent
.
Lastly
the
very
fiends
of
hell
do
tremble
,
The
devil
.
and
yet
are
not
capable
of
repentance
.
But
speaking
of
men
,
we
may
conclude
that
it
falls
out
with
many
of
them
,
These
either
despaire
,
as
it
doth
with
some
women
,
who
in
false
conceptions
and
abortions
though
they
be
put
to
grievous
pains
as
much
as
they
that
come
to
their
full
time
,
yet
,
they
miscarry
in
the
birth
:
so
these
hypocrites
sometime
they
be
much
abased
by
the
Law
,
yea
even
to
despair
,
yet
they
are
either
swallowed
up
in
that
pit
,
or
are
healed
sleightly
and
so
grow
secure
.
or
els
they
have
bin
falsely
healed
with
fair
words
by
temporizing
teachers
and
popish
mountebanks
,
and
so
in
Gods
wrath
given
up
to
security
,
imagining
it
to
be
true
peace
of
conscience
;
and
to
hardnesse
of
heart
,
sleeping
&
dying
in
that
senseles
estate
:
or
otherwise
seek
to
put
away
such
heart-qualms
by
mirth
,
musick
,
merry
company
,
drinking
,
gaming
,
or
by
wordly
employments
,
that
they
may
no
longer
hear
the
noise
and
cry
of
conscience
within
;
or
put
away
their
sorrow
by
following
sports
,
&c.
dealing
with
their
conscience
as
some
with
those
poor
innocent
children
,
which
being
sacrificed
to
Moloch
in
Topheth
,
whilst
they
were
tormented
in
the
brazen
bull
or
calf
by
fire
put
under
,
drums
and
other
noise
were
used
and
raised
,
to
drown
the
cries
of
the
poor
infants
,
as
well
as
the
parents
pity
.
Legal
terrour
then
is
but
a
common
gift
,
and
doth
not
necessarily
bring
on
conversion
.
Quest.
This
pricking
being
but
a
common
gift
,
what
is
the
difference
between
the
elect
and
reprobate
in
their
legal
sorrow
?
If
you
now
ask
me
what
may
be
the
difference
between
one
truely
and
savingly
pricked
in
conscience
,
and
an
hypocrite
,
between
an
elect
childe
of
God
and
a
reprobate
,
and
how
one
may
be
known
from
another
when
and
whilst
they
are
both
wounded
and
pricked
:
I
answer
,
It
s
hard
at
first
for
a
by-stander
to
judge
of
them
,
till
the
event
and
effect
of
their
sorrow
,
and
other
concomitants
,
do
shew
the
same
:
and
so
we
shall
try
it
afterward
.
Onely
we
may
say
there
is
a
difference
,
though
we
cannot
for
the
present
see
it
.
Both
may
be
under
the
spirit
of
bondage
a
while
,
and
apprehend
slavish
fear
and
terrour
of
heart
,
as
Rom.
8.15
.
2
Tim.
1.7
.
This
spirit
of
bondage
is
common
to
the
elect
with
the
reprobate
,
but
with
much
difference
,
1.
in
regard
of
God
,
2.
themselves
,
and
3.
the
event
and
different
issue
.
The
difference
is
1.
in
Gods
intention
,
shewed
1.
Gods
intent
is
not
the
same
to
both
(
which
if
it
were
,
it
should
not
be
frustrated
:
)
and
therefore
as
he
intended
the
conversion
of
these
here
,
so
the
subversion
of
those
other
,
Acts
7.54
.
we
need
not
fear
to
say
it
.
1.
in
these
and
those
other
Jews
.
It
appears
by
the
Apostle
,
Rom.
11.8
.
The
rest
were
blinded
,
according
as
it
is
written
,
God
hath
given
them
the
spirit
of
[
](A46526-e38790-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
slumber
(
or
,
remorse
)
eyes
that
they
should
not
see
,
and
ears
that
they
should
not
hear
unto
this
day
:
and
as
in
Pharaoh
,
who
though
he
could
say
I
have
sinned
,
upon
Moses
his
reprehension
of
him
,
yet
he
repented
not
:
God
raised
him
up
for
another
end
;
2.
in
Pharaoh
and
David
.
Rom.
9.17
.
even
for
this
same
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
&c.
Yet
look
upon
David
,
who
upon
Nathans
reproof
,
whom
God
sent
unto
him
,
repented
.
So
in
Ahab
and
Jezebel
,
the
one
humbled
,
3.
in
Ahab
and
Hezekiah
.
(
and
both
raging
against
Elijah
)
compared
with
Hezekiah
,
touched
,
pricked
and
pierced
by
Isaiah
,
and
truely
humbled
for
his
pride
.
Rom.
9.15.18
.
God
will
have
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
.
The
Spirit
of
God
being
promised
as
a
Comforter
,
and
that
is
onely
of
the
elect
,
yet
its
first
work
is
to
convince
them
of
sin
,
Joh.
16.8
.
Therefore
as
in
the
resurrection
of
our
bodies
,
Simil.
both
the
wicked
and
godly
arise
,
and
that
by
Gods
power
;
but
to
different
ends
,
Joh.
5.29
.
and
as
God
gives
wealth
to
some
as
a
blessing
,
to
others
as
a
curse
and
snare
;
so
it
is
here
.
A
reprobate
may
be
convinced
of
sin
and
judgement
,
and
see
his
damned
condition
,
4.
generally
in
the
elect
and
reprobate
.
but
yet
have
no
hope
:
a
childe
of
promise
may
also
be
lost
in
his
own
apprehension
and
acknowledgement
,
yet
in
Gods
intention
shall
be
sought
and
saved
:
Christ
therefore
came
into
the
world
to
seek
and
save
that
which
(
thus
)
was
lost
:
and
such
an
one
shall
undoubtedly
be
saved
,
and
fully
converted
;
Luke
19.10
.
he
shall
come
to
Christ
.
In
Gods
intention
,
this
,
as
a
preparative
act
,
shall
bring
forth
faith
in
the
one
,
but
not
in
the
other
:
God
means
to
follow
home
the
work
in
the
one
,
not
in
the
other
.
God
wounds
the
one
as
a
loving
Surgeon
,
to
cure
him
;
the
other
,
as
a
just
Judge
,
to
kill
him
,
yet
justly
,
for
his
sin
.
The
one
is
pricked
as
with
a
needle
,
which
prepares
the
way
for
the
threed
to
follow
,
and
so
he
comes
to
be
sewed
as
it
were
,
and
joyned
at
length
by
faith
unto
Christ
:
the
other
is
like
the
cloth
pricked
with
the
same
needle
,
but
without
threed
:
he
is
left
in
the
estate
of
slavish
fear
,
whilst
the
other
is
delivered
from
it
by
the
Spirit
,
2
Cor.
3.17
.
which
,
where
it
is
given
savingly
,
gives
liberty
.
2.
The
reprobate
in
their
greatest
fears
of
wrath
,
2.
in
themselves
.
shew
neither
hatred
of
sin
,
as
sin
;
(
as
Pharaoh
,
in
his
distresse
,
Take
away
not
this
sin
,
but
this
plague
)
nor
love
and
desire
of
goodnesse
;
the
heart
remains
hard
still
,
and
seeks
not
to
God
.
It
is
not
so
with
the
other
.
3.
The
event
is
different
:
3.
in
the
event
.
The
one
breaks
thorow
these
straits
,
and
is
soundly
converted
:
the
other
sticks
in
the
birth
,
and
is
held
still
in
bondage
(
even
in
the
midst
of
his
jollity
.
)
But
more
of
such
differences
hereafter
.
Hence
,
another
Question
might
be
resolved
,
How
came
these
here
to
be
converted
,
when
those
ot●●r
,
Acts
7
,
and
the
rest
of
these
who
heard
Peter
,
●aving
the
very
same
outward
means
,
motives
and
arguments
used
to
them
,
yea
and
feeling
the
sting
of
the
same
reproof
made
by
Steven
,
were
not
converted
?
This
difference
is
not
from
themselves
,
but
from
God
.
Answ.
In
one
word
I
answer
:
The
difference
is
not
made
by
man
himself
,
by
any
power
of
a
mans
own
free-will
,
but
by
God
alone
,
and
by
the
power
of
his
free
grace
.
Who
maketh
thee
to
differ
?
&c.
See
1
Cor.
4.7
.
Conversion
is
a
work
as
well
of
mercy
and
love
in
God
,
as
of
his
power
,
or
of
any
power
else
;
yea
first
of
mercy
,
then
of
power
,
as
we
shall
see
afterwards
.
If
there
be
any
congruity
whether
of
time
or
any
other
circumstance
or
respect
which
may
seem
to
sway
the
balance
in
one
more
then
in
the
other
,
whence
is
it
but
from
Gods
gracious
ordering
,
See
Dr
Prid.
in
Lect.
4.
Arg.
1.
as
also
effectual
working
with
it
?
But
of
this
formerly
.
The
Point
thus
explained
,
would
be
illustrated
.
CHAP.
VII
.
SECT.
2.
The
former
Point
illustrated
.
2.
The
Illustration
of
the
Doctrine
.
NOw
for
the
Illustration
of
this
Doctrine
,
it
would
be
confidered
that
before
a
man
be
converted
unto
God
,
he
must
be
turned
quite
out
of
himself
:
he
must
first
see
himself
,
what
a
vile
&
miserable
wretch
he
is
,
&
in
what
need
he
stands
of
mercy
.
Sense
of
sin
and
misery
,
and
self-conviction
,
must
go
before
thorow
conversion
;
shewed
by
allusions
to
Scripture
,
And
being
naturally
proud
,
self-conceited
,
secure
,
and
ignorant
of
himself
,
he
must
be
made
and
brought
to
know
himself
as
he
is
;
his
drowzie
conscience
must
be
awakened
and
rowzed
by
the
shrill
trumpet
of
the
Law
;
he
must
either
set
,
or
have
his
sins
set
in
order
before
him
,
and
be
presented
with
that
fearful
spectacle
of
hell
,
death
and
condemnation
,
and
so
,
as
one
self-convict
and
self-condemned
,
must
receive
the
sentence
of
death
in
himself
,
and
see
hell
opening
her
mouth
wide
to
receive
him
:
he
must
see
his
own
miserable
and
withal
helplesse
condition
:
yea
,
before
he
be
thorowly
converted
,
he
must
be
not
o●●ly
pricked
in
conscience
,
and
broken
,
but
bruised
also
,
and
beat
as
it
w●●
into
powder
(
as
are
spices
)
by
true
Contrition
;
yea
molten
by
the
fire
not
onely
of
the
Law
,
but
also
Gospel
,
upon
some
apprehension
and
hope
of
mercy
,
whereby
he
may
be
made
pliable
and
frameable
to
Gods
will
:
his
icy
heart
must
be
thawen
.
These
here
not
onely
quaked
to
consider
whom
they
had
crucified
,
even
the
Lord
of
glory
;
but
looking
on
him
as
the
Messiah
,
Christ
,
and
a
Saviour
,
they
were
not
without
hope
of
help
:
and
therefore
,
not
seeing
any
means
of
help
in
themselves
,
they
seek
direction
from
without
themselves
what
to
do
to
be
holpen
,
not
wholly
despairing
of
all
possibility
of
help
,
and
so
they
aske
,
saying
,
What
shall
we
do
?
And
this
is
the
true
pricking
.
Look
into
examples
.
and
by
examples
of
Adam
,
Gen.
3.8
,
9
,
10
,
15.
Judg.
2.4
,
5.
&
1
Sam.
7.6
.
Israelites
,
and
12.19
,
20.
Did
not
Adam
finde
and
see
himself
naked
?
was
not
he
ashamed
of
himself
,
and
of
that
which
he
had
done
?
Yea
,
was
he
not
afraid
(
at
the
presence
of
the
most
holy
God
)
before
he
was
comforted
by
the
promise
?
Did
not
the
people
of
Israel
,
being
reproved
by
an
Angel
,
weep
at
Bochim
?
and
after
,
at
Mizpeh
,
did
they
not
draw
water
,
and
pour
it
(
even
tears
of
repentance
)
out
before
the
Lord
,
as
water
out
of
buckets
,
whilst
they
fasted
and
prayed
?
And
did
they
not
after
,
fear
and
confesse
their
sin
?
Did
not
Davids
heart
smite
him
before
he
repented
of
that
his
sin
in
numbering
the
people
?
And
did
he
not
,
David
,
Psal.
32.3
,
4.
before
he
confessed
and
got
ease
in
another
case
,
roar
all
the
day
?
Josiah
,
2
Chro.
34.27
.
How
did
Josiah's
heart
melt
,
and
how
did
he
weep
upon
hearing
of
Gods
threatnings
?
Did
not
Ephraim
bemoan
himself
,
and
smite
upon
his
thigh
?
Jer.
31.18
,
19.
these
Jews
.
Zech.
12.10
.
And
was
not
that
foretold
,
which
here
in
my
Text
was
in
part
effected
,
that
they
should
look
on
him
whom
they
had
pierced
,
and
mourn
,
and
so
be
pierced
and
pricked
themselves
?
And
was
not
the
ax
laid
to
the
root
of
the
hearts
of
those
Jews
whom
John
the
Baptist
converted
?
Luke
3.
Did
not
he
convince
them
to
be
a
generation
of
vipers
,
before
they
did
flee
from
the
wrath
to
come
?
Did
not
penitent
Mary
wash
Christs
feet
with
tears
?
Was
not
Paul
struck
from
heaven
,
Mary
,
Paul
,
Acts
9.6
.
charged
with
persecution
of
Christ
and
his
people
,
and
so
made
to
see
his
sin
before
he
was
converted
?
Yea
after
,
did
not
the
sense
of
his
sin
make
him
cry
out
,
Miserable
man
that
I
am
,
Rom.
7.
and
2
Cor.
12.7
,
8.
&c.
yea
and
complain
of
a
prick
or
thorn
in
the
flesh
,
&
c
?
And
was
not
the
converted
Jaylour
in
the
like
plight
,
the
Jaylour
,
Act.
16.29
,
30.
when
the
earth
did
quake
under
him
,
and
his
heart
within
him
?
Moe
examples
need
not
.
Psal.
4.4
.
We
know
that
before
we
can
cease
to
sinne
,
we
must
tremble
in
the
sight
of
sinne
,
and
there
must
be
a
spirit
of
bondage
unto
fear
before
the
spirit
of
adoption
to
free
us
from
that
fear
.
Matth.
11.29
.
A
man
must
be
heavy
laden
before
he
can
come
to
Christ
,
and
lost
(
in
his
own
sense
)
before
Christ
seek
and
save
him
:
sick
and
feel
his
sicknesse
before
he
seek
to
the
Physician
,
and
get
cure
to
his
wounded
conscience
as
these
here
.
As
then
there
is
no
birth
without
the
pain
of
travail
going
before
,
Simil.
though
some
have
easier
labour
then
others
,
as
the
Hebrew
women
,
Exod.
1.
So
no
true
Repentance
without
some
terrours
of
the
Law
.
Thinkest
thou
then
to
convert
and
come
to
heaven
,
when
these
holy
men
so
roared
and
were
wounded
?
canst
thou
be
saved
in
thy
security
and
before
thou
be
in
thine
own
sense
lost
?
CHAP.
VII
.
SECT.
3.
That
all
in
some
measure
must
be
pricked
,
though
not
all
alike
;
and
why
.
BUt
to
Illustrate
and
make
this
point
more
clear
,
we
will
first
seek
to
satisfie
this
main
doubt
and
question
which
some
make
concerning
this
point
of
doctrine
;
Quest.
Whether
all
Converts
are
thus
pricked
and
wounded
.
Reason
of
this
doubt
.
whether
all
converted
are
necessarily
subject
to
terrors
of
conscience
?
whether
all
must
be
thus
wounded
,
prick'd
,
humbl'd
,
who
are
truly
converted
?
The
reason
of
this
doubt
may
be
because
many
of
whose
sound
coversion
and
sincerity
of
grace
and
of
repentance
we
have
no
cause
to
doubt
,
yet
cannot
themselves
name
the
time
,
meanes
o●
instrument
,
or
other
circumstances
of
their
conversion
,
which
in
all
likelyhood
,
if
it
were
truly
effected
,
they
could
not
be
ignorant
of
,
or
at
least
not
easily
forget
,
seeing
conversion
is
our
new
birth
,
and
marriage
to
Christ
,
and
few
or
none
but
can
tell
either
by
the
relation
of
witnesses
or
otherwise
,
their
own
age
,
&
the
time
of
their
marriage
,
place
where
and
person
by
whom
they
were
married
:
and
we
read
of
some
that
have
been
made
other
men
then
formerly
with
little
or
no
trouble
of
conscience
,
as
Matthew
who
at
his
first
conversion
as
it
is
thought
entertained
Christ
with
a
feast
,
as
Lydia
did
the
Apostles
.
But
I
answer
,
Answ.
All
in
some
measure
must
be
pricked
and
troubled
.
though
I
acknowledge
a
great
difference
in
the
manner
and
measure
of
this
work
of
conversion
,
yet
it
must
not
be
denyed
but
that
for
the
substance
of
it
there
must
be
at
least
some
pricking
,
some
griping
of
conscience
and
trouble
of
thoughts
.
Even
as
there
is
no
birth
without
some
pain
lesse
or
more
both
to
the
mother
and
child
if
it
come
alive
into
the
world
(
though
sometime
the
extremity
of
the
birth
and
straits
it
pasteth
maketh
it
seem
,
yea
the
mother
too
as
dead
for
the
time
,
after
which
yet
the
pains
revive
and
return
.
)
which
is
shewed
1
From
Satans
opposition
.
1
Can
it
be
denyed
but
we
all
naturally
are
by
sin
under
the
power
of
Satan
,
Acts
26.18
.
who
hath
got
possession
of
us
?
and
may
we
think
he
wil
willingly
without
some
violence
and
greater
power
part
with
his
prey
?
and
if
so
,
must
not
the
poore
soul
which
of
it self
is
as
willing
as
he
to
remain
in
its
former
condition
(
as
yet
not
knowing
any
better
)
must
it
not
I
say
be
miserably
distracted
,
and
almost
rent
in
pieces
,
as
the
poor
lamb
which
David
delivered
out
of
the
jaw
of
the
lion
,
and
paw
of
the
bear
?
will
not
Satan
the
strong
man
like
Pharaoh
put
his
power
out
to
the
utmost
to
keep
his
hold
and
to
keep
out
the
entrie
of
the
stronger
?
there
may
be
peace
till
then
,
but
no
longer
,
til
it
,
after
a
full
deliverance
and
freedom
be
better
grounded
and
bottomed
:
the
Israelites
in
Egypt
found
their
burthens
increased
ere
they
departed
:
so
here
.
II
From
that
close
union
and
marriage
beween
sin
and
the
soul
.
2
Is
not
sin
and
the
soul
in
a
manner
all
one
before
conversion
?
yea
is
not
sinne
,
every
sinne
which
a
man
delights
in
,
(
and
every
man
delights
in
some
sinne
more
then
other
)
as
a
God
in
him
,
commanding
his
thoughts
and
affections
,
and
is
it
not
more
and
sooner
obeyed
then
God
himself
?
Now
before
a
man
be
converted
unto
God
and
made
plyable
to
his
will
(
as
these
Converts
here
were
,
saying
in
a
self
deniall
,
what
shall
we
do
?
or
as
Paul
was
Acts
9.6
.
Lord
,
what
wilt
thou
have
me
to
do
?
)
he
must
be
averted
,
which
cannot
be
severed
from
the
soul
.
yea
and
divided
and
separated
from
himself
and
his
own
will
;
and
so
that
knot
,
that
union
and
onenesse
(
so
to
call
it
)
which
was
between
the
soul
and
sinne
,
comes
in
some
measure
to
be
broken
,
and
the
soul
and
sinne
to
part
,
which
how
can
it
be
done
!
or
how
can
the
venome
or
corruption
lying
in
the
ventricles
of
the
soul
be
let
out
,
without
some
pricking
at
least
of
the
heart
,
if
not
some
deeper
incision
which
therefore
God
is
pleased
to
make
use
of
,
causing
men
to
feel
the
smart
,
piercing
and
woundings
and
burthen
of
sin
,
that
the
soul
may
be
willing
to
part
with
it
,
or
the
soul
divorced
from
sin
,
and
to
be
severed
from
it
,
which
,
if
it
(
as
formerly
)
found
onely
delight
,
ease
,
and
pleasure
in
,
it
would
never
yield
or
submit
it self
to
the
obedience
of
Christ
;
such
pricking
,
wounding
and
sorrow
must
first
make
the
divorce
between
the
soul
and
sinne
,
without
pain
.
ere
ever
it
consent
to
marry
to
Christ
.
Now
can
there
be
a
divorce
wrought
between
loving
couples
(
otherwise
most
loth
thereunto
)
without
sorrow
?
ask
Phaltiel
who
being
married
to
Michal
,
when
David
her
first
husband
sent
for
her
,
2
Sam.
3.16
.
went
with
her
along
weeping
behind
her
.
3
From
the
nature
of
Conversion
which
is
such
a
change
,
as
a
man
cannot
but
be
sensible
of
it
,
first
or
last
.
3
This
brings
us
to
consider
of
the
nature
of
conversion
,
which
implyeth
as
much
as
I
intend
,
which
being
a
change
from
darknesse
to
light
,
from
bondage
to
liberty
,
in
a
word
from
one
contrary
to
another
,
how
should
a
man
discern
of
his
contrary
new
estate
without
feeling
in
some
measure
the
horrour
of
his
former
condition
under
darknesse
and
bondage
?
at
least
he
can
have
no
comfort
in
his
Conversion
unlesse
he
find
and
feel
a
difference
between
the
one
estate
and
the
other
,
which
cannot
be
felt
without
some
shaking
and
affrightment
:
as
he
apprehends
the
greatnesse
of
the
benefit
of
his
deliverance
by
Christ
,
so
is
he
touched
with
a
proportionable
fence
of
his
danger
,
either
imminent
or
passed
:
as
we
have
heard
of
some
who
having
at
first
in
their
sleep
,
drink
,
or
otherwise
ignorance
passed
some
very
great
danger
,
as
over
some
narrow
,
or
broken
and
crackt
bridge
,
pit
,
or
the
like
,
being
brought
after
to
see
their
danger
,
they
have
quaked
,
trembled
,
been
amazed
,
if
they
have
not
wholly
expired
and
given
up
the
Ghost
.
Thus
such
as
perhaps
at
the
very
first
are
not
so
sensible
of
their
dangerous
condition
,
or
yet
of
their
change
as
others
are
,
Christ
being
truly
in
them
,
yet
afterwards
when
they
come
to
better
consideration
and
deeper
apprehension
of
their
wayes
and
former
dangers
,
they
find
a
proportionable
measure
of
inward
trouble
,
terrour
,
yea
and
grief
for
such
their
hainous
offences
whereof
they
were
not
so
sensible
before
:
and
so
they
have
their
portion
of
terrour
first
or
last
,
in
lesse
,
or
greater
measure
.
Lastly
,
whom
doth
Christ
call
to
Repentance
?
4
From
Christs
calling
of
such
.
Matth.
9.13
.
Even
of
such
onely
,
as
are
sinners
and
laden
.
and
11.29
.
Lost
enemies
.
2
Cor.
5
Isa.
27.5
.
in
bondage
.
Rom
8.15
.
2
Tim.
1.
he
came
to
call
sinners
to
repentance
,
such
as
in
their
own
sense
are
sinners
,
and
if
Christ
call
none
but
such
to
repentance
,
who
can
have
repentance
but
such
?
yea
but
such
as
are
heavy
laden
with
sin
,
and
sense
of
Gods
wrath
for
sin
,
for
these
(
and
such
onely
)
he
calleth
also
to
come
unto
him
.
And
as
he
came
to
call
such
,
so
to
save
the
lost
sheep
:
but
who
are
these
,
but
such
as
feel
themselves
to
be
lost
?
Christ
calls
and
sends
his
Ministers
to
call
us
to
be
reconciled
to
him
,
and
to
make
peace
with
him
:
but
who
will
ever
thus
do
,
that
doth
not
first
find
and
feel
himself
under
his
displeasure
?
and
can
a
man
find
that
and
not
be
troubled
?
he
calls
us
to
liberty
,
and
must
we
not
then
first
be
under
the
spirit
of
bondage
,
&
that
unto
fear
?
In
a
word
how
can
any
either
hunger
after
Christ
,
or
prize
him
aright
as
a
Saviour
and
Redeemer
,
till
they
,
through
fence
of
misery
,
and
of
their
hopelesse
,
helplesse
,
worthlesse
,
and
desperate
condition
,
see
their
need
of
him
?
or
who
will
ever
fly
to
him
till
by
the
Law
as
by
a
Schoolmaster
,
discovering
their
fearfull
condition
to
them
,
they
be
whipped
and
scourged
and
so
forced
to
go
out
of
themselves
to
him
?
This
Law
then
must
go
before
,
and
as
the
needle
by
pricking
doth
pierce
the
cloth
and
make
way
for
the
threed
to
follow
and
sow
,
so
it
must
prepare
the
way
for
faith
to
follow
,
by
which
we
are
knit
to
Christ
:
otherwise
we
would
prove
but
loose
Christians
,
and
break
off
when
we
list
,
as
we
know
many
Libertins
to
do
,
who
tell
us
much
of
comfort
,
and
joy
they
find
in
and
by
Christ
and
his
Spirit
,
but
neither
they
nor
any
other
can
tell
us
of
any
sorrow
,
wounding
,
or
pricking
going
before
.
I
shall
ever
suspect
that
joy
,
yea
that
Conversion
,
which
issues
not
in
some
measure
,
out
of
true
sorrow
,
pricking
,
compunction
,
and
contrition
for
sinne
.
It
s
but
a
dream
of
joy
,
and
a
false
conception
and
birth
.
This
point
yet
further
cleared
,
and
it
shewed
that
though
all
be
wounded
,
yet
not
all
alike
.
Here
then
for
the
further
clearing
of
this
point
of
doctrine
,
we
must
know
that
all
who
are
truly
converted
do
not
suffer
trouble
and
terrour
of
conscience
in
the
same
measure
or
yet
manner
,
neither
doth
God
deal
with
all
alike
;
some
are
pricked
onely
as
with
a
Pinne
,
others
as
with
a
spear
,
yet
all
pricked
.
There
are
three
degrees
,
as
in
divers
Resemblances
.
and
all
of
them
saving
,
by
Gods
mercy
.
1
A
pricking
,
as
in
my
text
,
wherein
were
some
grudgings
of
conscience
,
and
such
a
hurt
as
was
presently
healed
again
,
and
they
filled
with
the
holy
Ghost
,
2
A
wounding
or
a
wounded
spirit
,
and
who
can
bear
that
?
such
as
was
sometime
in
Job
and
David
from
whom
God
seemed
to
withdraw
himself
by
forsaking
them
,
&c.
and
in
such
as
wrestle
long
with
God
,
yea
and
with
diffidence
in
themselves
,
even
many
yeares
before
they
can
out
wrestle
their
sorrows
,
which
at
length
they
do
.
And
3
there
is
a
killing
,
whereof
Saint
Paul
speaks
,
Rom.
7.9.10.11
.
—
Sinne
revived
and
I
died
,
and
the
commandement
which
was
ordained
unto
life
,
I
found
to
be
unto
death
;
for
sinne
taking
occasion
by
the
commandement
deceived
me
,
and
by
it
slew
me
.
and
yet
lo
,
Paul
alive
to
God
;
so
All
are
shut
up
under
the
spirit
of
bondage
,
as
in
a
prison
,
Gal.
3.23
.
before
faith
come
we
are
kept
under
the
Law
,
shut
up
unto
faith
:
some
as
Jeremy
,
let
down
to
a
dungeon
,
Jer.
38.6
.
some
as
Paul
put
into
an
inner
prison
,
and
his
feet
fast
,
(
not
in
the
mire
in
which
Jeremy
did
sink
,
but
)
in
the
stocks
;
some
onely
as
Joseph
who
though
a
prisoner
yet
found
favour
,
and
had
more
liberty
,
Gen.
39
20.21.22
.
And
so
,
all
being
locked
up
under
infidelity
,
some
are
more
easily
set
at
liberty
,
and
their
hearts
sooner
opened
,
being
like
new
and
fresh
locks
easily
opened
:
whereas
others
are
like
old
rusty
locks
which
the
key
hardly
,
and
with
much
ado
opens
if
at
all
,
so
that
they
must
not
be
broken
by
force
and
violence
:
such
is
the
difference
of
mens
hearts
,
some
kept
clear
from
rusting
by
restraining
grace
,
good
education
and
example
:
others
are
old
,
rusty
,
and
cankered
in
sin
,
whose
doores
must
be
broken
open
by
strong
hand
,
and
consciences
awakened
by
terrours
.
All
hearts
are
hard
naturally
(
as
we
have
heard
)
but
some
as
stones
,
some
as
mettal
which
must
not
onely
be
broken
,
but
molten
;
and
as
among
stones
,
some
are
softer
then
others
,
and
soon
crushed
;
some
are
harder
,
as
the
flint
,
without
seams
and
sutures
;
so
is
it
with
hearts
,
some
sooner
humbled
and
made
to
relent
then
others
,
some
are
more
hardy
,
bold
,
crabbed
and
crooked
then
others
:
an
angry
word
or
look
will
work
more
upon
some
soft
spirits
,
then
many
blowes
will
do
upon
some
harsh
,
crosse
and
sturdy
natures
.
CHAP.
VII
.
SECT
4
Who
are
more
roughly
,
and
who
are
more
gently
dealt
withall
.
Who
they
are
that
are
more
roughly
or
more
gently
dealt
withall
in
their
Conversion
.
The
difference
is
to
be
considered
with
respect
to
their
different
conditions
,
WHO
then
are
they
with
whom
God
deals
more
roughly
:
and
who
are
they
who
are
more
gently
dealt
withall
?
1
We
heard
but
now
that
some
have
more
stout
and
sturdy
natures
then
others
;
and
hard
and
knotty
wood
must
have
a
hard
wedge
.
Some
have
more
tender
consciences
then
others
,
and
are
of
a
fearfull
nature
,
apprehensive
of
the
least
sin
,
and
judgement
threatned
,
so
that
the
same
thing
which
scarce
troubles
another
,
doth
wound
them
deeply
.
Yea
they
apprehend
cause
of
fear
and
trouble
needlessely
,
and
through
the
predominancy
of
naturall
melancholy
,
suffer
such
fears
to
prevail
with
them
;
and
so
lie
long
under
such
slavish
fears
before
they
will
be
satisfied
,
and
comforted
.
Thus
they
are
afraid
if
they
be
alone
in
the
dark
,
1
present
,
some
being
at
the
time
of
their
conversion
1
Of
more
hard
and
sturdy
natures
,
then
others
of
more
tender
and
fearfull
consciences
.
as
if
the
devill
were
ready
to
seize
on
them
and
to
carry
them
to
hell
.
The
sense
of
any
thing
fearfull
,
as
of
fire
,
lightning
,
thunder
,
boysterous
winds
,
uncouth
apparitions
,
presents
them
with
no
lesse
then
with
sudden
destruction
,
if
not
with
the
fire
of
hell
.
Yea
they
dare
hardly
eat
,
drink
or
apparrell
themselves
(
further
then
extream
necessity
or
shame
drives
them
to
it
)
because
of
their
unworthinesse
,
and
least
they
so
increase
their
own
condemnation
,
and
so
they
bereave
themselves
even
of
lawfull
and
necessary
comforts
,
which
otherwise
they
are
bound
to
use
,
even
of
their
necessary
food
and
sleep
,
and
withall
have
their
minds
quite
taken
off
their
lawfull
callings
,
not
able
,
through
a
conceit
of
their
own
unworthinesse
,
and
as
if
all
such
labour
were
in
vain
,
to
do
any
ordinary
work
of
their
speciall
callings
.
Thus
Satan
working
through
Gods
permission
with
their
melancholick
disposition
,
and
too
tender
or
apprehensive
consciences
,
holds
them
a
long
time
under
bondage
;
when
others
of
stouter
spirits
,
sounder
judgements
,
and
not
of
so
nice
or
timerous
consciences
escape
these
needlesse
and
slavish
feares
,
which
yet
the
other
by
Gods
mercie
break
through
at
length
too
.
2
Of
greater
parts
,
gifts
,
and
places
,
and
so
more
puffed
up
thereby
.
Again
,
some
men
are
puffed
up
with
high
conceits
of
themselves
,
in
regard
of
their
gifts
,
parts
,
places
and
high
callings
,
which
keep
many
from
hearkening
to
any
ordinary
means
and
motives
which
are
used
to
humble
them
,
and
so
indeed
wholy
from
Conversion
.
Now
if
God
intend
the
Conversion
of
such
,
he
deales
with
them
commonly
after
a
rougher
manner
,
seeing
a
small
thing
will
not
tame
their
lofty
,
fierce
and
fiery
spirits
:
so
he
took
down
Paul
,
yea
struck
him
down
by
a
visible
apparition
and
audible
voice
from
heaven
,
when
being
highly
conceited
of
his
own
legal
righteousnesse
,
and
strongly
confident
of
the
goodnesse
of
his
cause
and
Profession
,
in
the
height
of
his
zeal
he
was
galloping
hard
on
in
the
way
of
persecuting
of
the
Saints
of
God
.
On
the
other
hand
,
many
that
have
not
any
great
matters
in
them
to
stand
upon
,
and
being
of
meaner
rank
and
estimation
in
the
world
,
have
nothing
to
oppose
against
the
reproofs
of
the
word
,
or
against
the
simplicity
and
seeming
meannesse
of
the
Preacher
,
and
so
are
sooner
convinced
,
and
stand
not
in
need
of
such
terrours
to
tame
them
.
2
Some
have
been
more
grievous
sinners
,
2
Past
.
having
been
either
great
siners
,
and
have
run
both
deeper
and
longer
in
debt
with
God
then
others
;
they
are
deeply
defiled
in
sin
,
double
died
;
their
sins
are
scarlet
sins
,
and
have
taken
deeper
root
in
them
through
custome
and
continuance
,
and
have
more
poysoned
and
corrupted
their
natures
other
wise
bad
enough
.
In
which
regard
if
God
intend
any
mercy
to
such
(
as
indeed
his
mercy
when
he
pleaseth
to
shew
it
,
shines
most
in
such
)
he
more
deeply
and
sensibly
humbles
them
then
others
.
When
once
he
opens
their
eyes
to
see
their
sin
in
the
right
hue
of
it
,
it
being
of
so
grosse
a
nature
appears
most
loathsome
and
ugly
,
and
more
foul
then
sinnes
of
lower
stature
and
growth
:
and
so
the
guilt
and
consequently
the
burthen
thereof
,
will
lie
more
heavy
upon
the
soul
,
and
presse
it
more
down
to
hell
then
sins
of
lesse
hatefullnesse
,
till
it
please
God
in
mercy
to
remove
it
,
and
to
assure
them
of
pardon
.
As
sin
brings
them
deep
in
debt
with
God
,
so
before
they
get
a
discharge
from
God
,
they
must
proportionably
pay
for
it
,
not
by
way
of
satisfaction
,
but
of
humble
acknowledgement
,
whilst
they
are
made
to
feel
in
their
own
consciences
some
weight
of
it
,
proportionable
to
the
greatnesse
of
their
sin
;
(
for
,
the
greater
the
burthen
is
,
the
greater
will
be
the
pain
of
the
back
:
)
though
afterward
,
finding
ease
,
their
comfort
is
also
answerable
in
measure
to
their
former
dejections
,
and
oftentimes
much
more
then
theirs
who
,
having
not
formerly
sinned
in
like
gorsse
manner
,
finde
not
it
may
be
at
first
those
terrours
,
yet
afterwards
in
the
course
of
their
lives
,
they
pay
for
it
;
and
what
they
escaped
at
the
beginning
,
they
meet
withal
in
their
progresse
,
finding
an
abatement
of
the
others
comforts
:
in
which
regard
,
some
have
compared
the
former
sort
to
such
as
pay
a
great
fine
and
sit
on
a
small
rent
,
Simil.
the
later
to
such
as
pay
but
a
little
fine
,
but
then
their
rent
is
greater
.
Hence
it
comes
to
passe
that
some
mens
sins
are
not
so
easily
washed
and
done
away
as
others
are
;
their
poison
not
so
soon
purged
out
;
their
wounds
and
festered
sores
not
so
soon
cured
:
as
some
sores
may
be
let
out
with
the
pricking
of
a
pin
,
when
others
will
scarce
be
cured
with
much
and
painful
launcing
and
cutting
.
Some
are
well
educated
,
and
brought
up
in
religious
families
and
places
where
they
are
watches
over
,
or
better
educated
.
instructed
,
and
well
catechized
;
where
they
,
for
the
most
part
,
see
good
examples
,
and
are
kept
from
evil
and
lewd
company
:
These
have
grace
instilled
into
them
by
degrees
,
drop
by
drop
;
and
consequently
,
not
having
laden
their
consciences
with
grosser
sins
,
when
they
come
to
be
convinced
of
the
guilt
of
original
and
their
other
lesser
actual
sins
,
they
are
not
so
deeply
stricken
and
wounded
in
heart
therewith
as
others
are
,
who
have
more
given
the
reins
to
their
lusts
,
and
made
a
longer
trade
of
sin
.
These
,
as
they
are
more
insensibly
wrought
upon
by
the
Law
,
and
sooner
humbled
;
(
herein
,
as
one
compares
them
,
like
to
Neias
hawks
,
which
being
taken
out
of
the
nest
,
Simil.
though
they
have
a
wilde
nature
,
yet
are
sooner
manned
then
the
haggards
which
have
long
preyed
for
themselves
,
which
must
be
kept
from
sleep
,
hooded
,
and
much
pains
taken
with
them
ere
they
be
thorowly
tamed
and
brought
to
the
Lure
:
)
so
they
sooner
make
use
of
the
remedy
,
which
is
of
the
mercies
of
God
in
Christ
laid
hold
on
by
faith
,
as
being
well
instructed
in
their
tender
years
in
the
doctrine
of
Justification
by
faith
,
and
of
the
free
grace
of
Christ
,
which
they
sooner
apprehend
then
others
,
who
having
lived
wicked
lives
in
their
ignorance
,
and
not
having
the
knowledge
of
the
Gospel
,
are
deeplier
cast
down
,
and
longer
kept
under
bondage
,
when
once
the
Law
hath
fastned
on
their
consciences
.
The
like
I
say
of
such
hearers
as
live
under
such
teaching
where
the
Law
and
Gospel
are
not
wisely
and
intermixedly
taught
together
,
but
either
all
Law
and
terrour
and
no
Gospel
,
or
very
little
of
it
;
which
soon
dejects
and
much
terrifieth
the
conscience
,
but
not
so
soon
and
hardly
(
if
at
all
)
raiseth
up
again
:
or
the
Gospel
and
promises
of
the
same
without
the
Law
,
whereby
men
are
soon
and
much
comforted
,
without
any
great
terror
going
before
;
which
comfort
therefore
in
many
is
justly
to
be
suspected
,
men
thereby
turning
Libertines
as
well
in
practice
and
life
,
as
in
Doctrine
.
Whereas
where
both
are
wisely
taught
together
,
the
hearer
is
no
sooner
smitten
by
the
Law
,
but
he
can
look
to
the
promise
and
somewhat
help
himself
.
3
Lastly
,
3.
to
come
;
as
they
are
designed
to
greater
or
lesser
works
.
if
we
look
to
the
time
to
come
,
we
must
know
that
some
are
deputed
and
designed
by
God
to
greater
works
,
sorer
trials
,
harder
services
then
others
;
whom
accordingly
he
prepares
by
deeper
humiliation
:
for
,
as
one
well
saith
,
the
higher
and
greater
the
building
is
,
the
deeper
must
the
foundation
be
laid
in
the
earth
:
As
we
see
in
Moses
,
but
especially
in
Paul
and
David
;
the
one
being
sore
(
though
suddenly
)
humbled
,
the
other
long
tried
and
humbled
before
he
came
to
be
King
.
So
S.
Austen
confesseth
that
whereas
his
friend
Alipius
received
his
new-birth
with
little
or
no
strugling
,
he
himself
found
no
quietnesse
and
victory
but
after
great
terrours
and
conflicts
.
And
so
no
doubt
others
finde
it
.
Now
there
may
be
good
reason
for
it
,
seeing
not
onely
Satan
will
more
strongly
oppose
such
in
their
conversion
as
he
foresees
are
likely
to
be
greater
enemies
then
others
to
his
kingdom
,
but
God
in
wisedom
thus
deeply
humbles
them
,
that
so
giving
them
experience
of
his
goodnesse
,
assistance
,
as
also
power
in
delivering
them
,
they
might
be
better
prepared
by
faith
to
undertake
,
and
more
secured
against
all
oppositions
and
difficulties
in
undertaking
the
greatest
matters
and
trials
which
they
shall
be
called
unto
.
Thus
both
Samson
and
David
were
prepared
for
great
undertakings
,
the
one
against
Goliah
,
and
both
against
the
Philistines
,
by
the
experience
they
both
had
of
Gods
assistance
in
their
buckling
with
,
and
mastering
of
the
lion
.
And
so
from
this
different
dealing
of
God
with
those
whom
he
converts
,
From
this
different
dealing
of
God
we
observe
his
wisdome
.
in
that
he
heath
not
tied
himself
to
one
way
,
we
may
take
notice
of
the
wisdome
of
God
who
doth
all
for
his
own
glory
,
and
for
the
greater
good
of
his
children
.
1
If
he
deeply
humble
some
,
1
In
those
he
more
deeply
humbles
.
Shewing
his
power
and
mercy
in
them
,
it
is
that
he
might
more
magnifie
his
power
in
sustaining
them
in
such
straits
;
his
free
grace
in
delivering
them
;
and
make
them
more
beholding
to
him
for
it
,
and
better
fitted
for
great
employments
,
yea
that
others
not
so
deeply
humbled
may
be
more
thankfull
for
his
more
gentle
dealing
with
them
,
and
the
unconverted
might
not
he
hardened
in
their
evill
wayes
to
continue
in
the
same
;
for
if
God
should
deal
gently
with
such
as
have
been
scoffers
of
Religion
,
profane
wretches
,
oppposers
of
his
truth
and
people
,
others
as
bad
as
they
were
;
will
be
ready
to
flatter
themselves
in
their
evil
wayes
,
hoping
in
like
easiy
manner
to
be
reformed
,
and
striking
terrour
in
others
.
or
at
least
to
get
heaven
as
those
others
have
done
:
therefore
the
Lord
will
wound
and
bruise
them
,
and
not
shew
mercy
to
the
〈◊〉
in
secret
(
or
in
hugger
mugger
)
but
will
let
all
the
world
see
their
humiliation
,
as
they
have
been
witnesses
of
their
profancenesse
and
it
religion
.
2
If
he
deal
more
gently
with
others
in
their
conversion
,
2
In
those
with
whom
he
deals
more
gently
,
showing
1
To
them
,
his
freernesse
,
pity
,
and
goodnesse
,
teaching
them
compassion
to
others
,
and
to
walk
more
warily
.
2
To
others
arming
them
,
and
not
so
deeply
cast
them
down
;
as
it
is
to
shew
them
the
freenesse
of
his
work
,
and
of
the
manner
of
it
,
as
also
of
his
goodnesse
,
favour
,
and
pity
to
them
(
especially
when
they
shall
behold
other
converts
brought
into
greater
extremities
)
who
are
thereby
taught
to
walk
,
as
more
compassionately
to
their
brethren
so
deeply
wounded
,
so
more
humbly
,
thankfully
,
and
warily
,
lest
though
they
have
escaped
those
pangs
of
their
new
birth
in
the
extremity
of
them
,
yet
they
meet
with
after-throws
in
the
course
of
their
lives
to
their
little
ease
:
So
it
is
that
he
might
neither
discourage
others
from
undertaking
this
saving
work
,
whilest
they
see
some
at
least
to
go
through
it
with
no
great
ado
,
1
Against
discouragements
,
and
harsh
conceits
of
godlinesse
.
2
Against
opion
of
merit
in
their
own
greater
sorrows
.
and
to
live
comfortably
and
chearfully
in
that
condition
of
a
renewed
and
regenerate
estate
,
which
is
not
necessarily
a
dumpish
,
melancholick
,
sorrowfull
life
,
devoid
of
pleasure
,
content
and
comfort
,
nor
give
the
converted
who
suffer
and
undergo
such
extreme
terrours
and
sorrows
at
first
,
occasion
(
by
Satans
suggestion
and
the
flattery
of
their
own
hearts
)
to
think
that
there
is
matter
of
satisfaction
or
merit
in
their
sufferings
,
whether
of
congruity
or
otherwise
,
as
if
thus
avenging
themselves
of
their
sinnes
by
contrition
and
exercises
of
mortification
and
deep
humiliation
,
they
did
either
prepare
themselves
for
grace
,
(
so
incroaching
on
the
glory
of
God
&
of
Christ
)
or
otherwise
as
the
Popish
sort
speak
,
drey
their
penance
,
and
make
as
of
themselves
some
satisfaction
to
Gods
justice
,
which
should
also
much
derogate
from
the
free
mercy
of
God
and
merit
of
Christ
.
But
now
when
they
see
that
others
share
in
the
like
benefits
,
and
partake
equally
with
them
of
the
blessing
,
and
that
without
such
extremities
,
smart
,
and
sorrow
,
When
they
see
others
partake
of
equal
mercies
with
lesse
sorrows
.
they
,
(
as
we
all
observing
this
different
dealing
of
God
with
sinners
)
cannot
but
ascribe
the
whole
work
of
their
and
our
conversion
wholly
and
altogether
to
Gods
mercy
,
and
to
the
power
and
freenesse
of
his
grace
,
and
nothing
at
all
to
any
merit
,
congruity
or
worthinesse
in
our selves
.
As
this
now
said
hath
shewed
us
,
the
reasons
of
Gods
different
dealing
,
with
men
in
their
conversion
,
in
regard
of
the
divers
degrees
,
and
measure
of
their
humiliation
,
so
we
are
led
on
to
consider
the
Reasons
why
he
will
in
some
measure
have
all
to
taste
of
this
distastfull
cup
,
at
least
to
be
convicted
in
themselves
,
and
some
way
pricked
in
conscience
before
they
be
throughly
converted
.
CHAP.
VIII
.
Shewing
the
reasons
why
God
will
have
all
Converts
(
of
age
)
to
be
first
brought
under
the
spirit
of
bondage
.
THese
Reasons
I
reduce
to
these
two
generall
Heads
:
3
The
Demonstration
or
reason●
of
the
main
Doctrine
.
And
why
God
will
bring
all
Converts
under
the
spirit
of
bondage
.
This
he
doth
with
respect
.
1
to
their
good
.
1
To
their
profit
.
—
1
Mans
own
Good
.
2
Gods
Glory
.
1
God
will
in
his
providence
have
our
hearts
to
ake
by
bringing
us
in
some
measure
under
the
spirit
of
bonage
,
and
have
us
thus
wounded
,
at
least
pricked
before
he
receive
us
,
for
our
own
Good
,
who
otherwise
would
neither
know
our selves
aright
,
nor
acknowledge
our
want
and
need
of
Christ
(
whilst
we
missed
him
not
,
)
nor
prize
him
aright
.
For
methods
sake
,
know
the
good
which
God
intends
his
elect
by
thus
dealing
with
them
,
is
,
(
according
to
that
usuall
division
of
good
)
Profitable
,
Comfortable
,
Honourable
.
1
The
Profit
of
this
method
which
God
useth
with
his
(
so
far
as
it
is
to
be
reaped
in
this
life
)
may
be
referred
to
their
Justification
and
Sanctification
.
1
God
thus
brings
home
to
himself
wandring
sinners
as
he
did
the
Prodigall
,
1
To
their
Justification
.
who
never
had
any
thought
of
returning
to
his
fathter
till
all
outward
means
and
succours
failed
him
,
and
till
he
saw
himself
destitute
of
mony
,
friends
,
food
,
yea
of
very
husks
,
the
meanest
of
meats
:
he
like
a
man
out
of
his
wits
and
not
himself
,
never
came
unto
himself
,
neither
thought
of
coming
or
returning
to
his
father
till
then
,
Luk.
15.
Now
in
this
prodigall
every
wandring
sinner
who
proves
a
true
Convert
,
is
meant
:
who
is
also
compared
to
a
lost
or
wandring
sheep
,
after
which
the
shepherd
sends
out
his
dog
to
bring
it
into
the
fold
.
Particularly
:
God
will
have
us
feel
somewhat
of
our
own
burthen
,
and
see
as
it
were
,
the
flashes
of
hell-fire
;
Particularly
and
so
he
turns
the
Law
loose
upon
us
a
while
,
both
in
the
strict
commands
of
it
,
1
To
cause
them
see
their
own
guiltinesse
.
as
also
in
the
curse
annexed
to
the
transgressours
of
it
.
1
That
we
might
acknowledge
,
see
and
be
convinced
of
our
own
guiltinesse
,
and
of
the
infinitenesse
of
our
desert
and
debt
,
which
our
Saviour
signifieth
unto
us
in
the
parable
of
the
debter
who
ought
his
Master
ten
thousand
talents
:
which
howsoever
he
at
length
did
graciously
remit
,
yet
before
he
forgave
it
,
he
strictly
required
the
whole
debt
of
him
,
commanding
all
he
had
to
be
sold
,
even
wife
,
and
children
,
that
it
might
be
paid
:
yet
this
was
but
to
bring
him
on
his
knees
that
he
might
desire
&
beg
sparing
and
compassion
.
Matth.
18.25
,
26.
God
thus
wounds
the
spirit
,
and
lets
men
feel
the
burthen
of
their
sinne
(
which
who
can
beare
?
)
that
so
they
may
cry
out
with
Davd
,
Mine
iniquities
are
gone
over
mine
head
,
Psal.
38.4
.
as
a
heavy
burthen
they
are
too
heavy
for
me
.
2
God
thus
doth
,
2
To
humble
them
in
sight
of
their
inability
,
that
in
a
sense
of
our
burthen
,
&
of
our
own
inability
to
undergo
it
,
we
might
be
humbled
and
have
those
proud
,
high
and
lofty
thoughts
which
we
have
had
,
or
have
of
our selves
,
brought
down
and
levelled
with
the
ground
.
Till
this
be
done
the
sinner
will
ever
find
something
in
himself
to
oppose
against
the
work
of
grace
,
who
els
would
never
seek
to
Christ
.
Luk.
8.43.44
.
either
his
own
righteousnesse
,
and
morall
vertues
and
civil
life
,
his
own
power
of
will
,
or
somewhat
ese
,
like
the
woman
in
the
Gospel
,
whom
Christ
healed
of
her
bloody
issue
,
who
so
long
as
she
had
any
thing
of
her
own
left
to
bestow
upon
Physicians
,
she
never
thought
of
Christ
:
onely
when
after
twelve
years
she
had
spent
all
her
living
upon
Phsicians
,
neither
could
be
healed
of
any
,
she
sought
to
Christ
and
was
healed
.
Man
naturally
is
like
the
wild
asse
colt
;
or
like
the
asse
used
to
the
wildernesse
,
Jer.
2.24
.
that
snuffeth
up
the
winde
at
pleasure
,
which
must
first
be
taken
down
and
tamed
,
and
like
the
wild
young
horse
that
must
be
ridden
in
deep
and
tough
lands
,
run
against
the
wall
,
and
otherwise
affrighted
by
being
brought
to
the
brow
of
some
high
hill
and
rock
,
before
it
be
tamed
or
made
serviceable
.
3
To
make
them
willing
to
seek
after
help
.
3
Thus
God
makes
the
heart
plyable
,
and
bores
the
ear
to
receive
instruction
,
and
to
hearken
after
the
means
by
which
it
may
receive
help
or
ease
,
making
it
to
seek
help
out
of
it self
else
where
,
as
Paul
smitten
down
from
his
horse
,
Lord
,
what
wilt
thou
have
me
to
do
?
and
as
the
Jailour
humbled
by
an
earth
quake
,
What
shall
I
do
to
be
saved
?
and
as
these
in
my
Text
,
who
when
they
were
pricked
in
heart
,
said
,
—
What
shall
we
do
?
as
the
hunted
or
shot
hart
flees
to
his
harbour
,
or
to
Dictamnum
,
the
herb
which
causeth
(
as
they
say
)
the
dart
to
fall
out
:
or
as
the
stout
lion
which
sought
to
Androgeus
,
a
man
to
get
the
thorn
pulled
out
of
his
foot
:
2
Cor.
12.4
.
Or
to
accept
of
it
being
offered
.
as
Paul
having
a
thorn
in
the
flesh
,
sought
earnestly
and
often
unto
Christ
.
4
At
least
men
thus
are
made
willing
to
accept
of
help
when
it
is
offered
,
which
so
many
daily
(
having
never
been
in
such
strai●s
,
nor
suffered
any
pangs
of
conscience
)
do
neglect
:
the
sick
only
,
not
the
whole
,
do
see
their
need
of
the
Physician
.
5
To
prize
Christ
5
God
will
thus
beat
men
off
their
own
bottomes
,
to
see
their
accursed
condition
,
that
they
may
more
highly
prize
Christ
and
his
benefits
:
as
thirst
makes
us
relish
our
drink
,
and
by
sickness
we
better
know
how
to
value
health
;
by
imprisonment
,
liberty
:
and
in
a
word
,
as
one
contrary
makes
us
better
to
judge
of
the
other
.
None
can
ever
so
truly
prize
the
worth
of
Christs
bloud
as
those
that
have
groned
under
the
burthen
of
their
sinne
,
and
have
been
filled
with
Gods
wrath
.
God
then
by
such
stings
in
the
conscience
causeth
men
seek
to
Christ
,
and
make
use
of
him
,
as
of
old
he
sent
fiery
serpents
,
Numb
.
21.8
.
that
such
as
were
stung
by
them
might
look
to
the
brazen
Serpent
(
which
was
a
type
of
Christ
crucified
)
and
be
healed
:
as
Absolom
set
Joabs
corn
on
fire
,
2
Sam.
14
,
30.
to
cause
him
to
come
unto
him
.
2
God
takes
this
course
with
sinners
,
2
Their
sanctification
,
and
to
affright
them
from
sin
.
to
make
them
weary
of
their
sin
,
and
willing
to
part
with
it
,
which
otherwise
would
never
be
,
(
there
is
that
nearnesse
,
yea
Onenesse
between
the
soul
and
sin
,
as
hath
been
said
)
:
The
corruption
of
the
soul
would
never
be
let
out
,
but
for
this
pricking
When
are
men
willing
to
pluck
out
the
right
eye
,
or
When
do
they
yield
their
hand
or
foot
to
the
surgeon
to
be
seared
or
cut
off
,
but
when
they
see
and
are
perswaded
that
they
cannot
retain
these
and
their
lives
too
?
when
the
Gangrene
,
(
suppose
beginning
in
the
hand
or
foot
)
if
it
be
suffered
further
to
spread
will
be
their
death
?
when
Zipporah
saw
her
husbands
life
endangered
,
(
if
not
her
own
)
she
circumcised
her
son
,
and
cut
off
his
foreskin
,
which
otherwise
she
was
loath
to
do
.
Thus
God
presents
sinners
with
a
true
apprehension
of
his
eternall
wrath
due
unto
them
for
their
sinne
,
and
sets
hell-gates
open
before
them
in
the
way
of
their
lusts
,
and
fills
their
hearts
with
such
terrours
and
horrours
,
that
they
see
no
safety
to
their
souls
in
the
ways
of
sin
,
and
so
as
Pharaoh
by
strong
hand
at
length
did
let
the
people
go
,
and
the
Philistines
sent
home
the
Ark
,
so
God
(
if
he
love
us
especially
)
makes
us
weary
of
sin
,
and
saves
us
even
by
fear
;
not
to
say
,
that
such
as
have
most
smarted
for
sin
at
first
,
in
the
pangs
of
their
new-birth
,
are
not
so
easily
drawn
back
to
such
or
any
other
sins
.
)
Again
the
spirit
of
bondage
becomes
to
them
a
spirit
of
sanctification
,
and
it
may
be
observed
that
such
(
of
all
others
)
as
have
been
deep
.
liest
wounded
at
the
first
,
prove
the
holiest
Christians
afterward
throughout
the
whole
course
of
their
lives
.
2
As
the
spirit
of
bondage
proves
a
spirit
of
liberty
(
freeing
men
from
sin
,
2
God
doth
this
to
the
increase
of
their
joy
.
)
and
of
Sanctification
,
delivering
from
the
power
of
sin
,
so
also
it
leads
men
to
sound
and
solid
joy
and
true
comfort
;
there
is
no
comfort
but
to
such
—
.
The
first
work
of
the
Comforter
,
even
when
it
is
sent
by
that
name
,
and
to
that
intent
,
is
first
to
convince
of
sinne
,
so
Habbak
.
3.16
.
and
Psalm
94.12
,
13.
Ease
to
sores
,
which
being
whole
do
throb
and
rage
,
is
got
by
pricking
,
lancing
,
searching
:
sleep
is
sweetest
after
labour
;
and
a
pardon
from
the
King
most
acceptable
when
after
judgement
passed
,
the
head
hath
been
laid
on
the
block
;
and
joy
follows
the
labour
of
child-bearing
.
3
as
also
for
their
greater
honour
.
Rom.
8.
3
I
might
adde
that
God
takes
this
course
with
such
as
he
will
convert
to
glorifie
them
the
more
:
thus
to
sanctifie
them
and
to
make
them
the
more
glorious
in
holinesse
(
and
holinesse
we
know
,
or
sanctification
,
is
the
beginning
of
our
glorifications
)
Yea
it
is
their
glory
thus
to
be
made
vessels
to
bear
the
name
and
glory
of
Christ
before
men
,
which
none
do
more
then
such
as
have
been
deepliest
humbled
.
Such
of
all
other
are
fittest
and
ablest
to
glorifie
God
,
as
having
most
experience
of
his
justice
,
mercy
,
wisdome
,
goodnesse
;
and
can
best
speak
to
his
praise
,
which
to
do
is
our
glory
more
then
his
:
God
gets
nothing
by
us
;
our
acknowledgement
of
him
makes
him
no
wiser
,
juster
,
holier
,
happier
then
he
ever
was
,
even
before
any
creature
was
made
:
when
he
then
sets
and
imprints
on
us
the
stamps
of
his
glory
,
and
shews
forth
in
us
his
justice
,
mercy
,
goodnesse
&c.
That
is
in
deed
and
for
substance
our
gloglory
,
not
his
.
There
is
somewhat
excellent
truly
added
to
us
,
nothing
to
him
—
.
2.
God
takes
this
course
with
converts
for
his
owne
honour
.
And
yet
we
may
truly
say
,
God
takes
the
aforesaid
course
with
those
he
means
to
convert
,
for
his
own
glory
,
that
is
,
for
the
further
manifestation
of
the
same
,
and
for
this
main
end
,
that
the
whole
worke
of
conversion
may
appear
to
be
his
,
not
ours
.
1.
That
of
his
Justice
,
1.
His
very
Justice
manifests
its
selfe
in
and
by
these
terrours
of
conscience
,
whilst
the
convicted
sinner
is
made
to
see
the
depth
of
his
own
ill
deservings
is
presented
with
the
sight
of
hell
,
which
by
such
is
acknowledged
.
and
made
inwardly
to
acknowledge
that
it
were
but
justice
in
God
to
cast
him
into
the
same
:
yea
so
strong
is
this
apprehension
in
some
,
that
for
a
long
time
they
can
see
nothing
but
justice
.
Howsoever
this
makes
them
at
first
,
and
ever
after
,
to
confesse
and
give
the
glory
of
justice
to
God
,
acknowledging
how
just
their
condemnation
should
be
if
God
did
deal
with
them
according
to
their
deserts
:
being
ready
ever
to
justifie
God
as
cleer
whensoever
he
judgeth
.
Psal.
51
,
4.
Rom.
3.4
.
Thus
all
by
sin
are
brought
under
the
Law
;
and
the
Law
is
let
loose
upon
sinners
,
threatens
damnation
,
and
nothing
but
justice
appears
,
and
vers.
19.
that
every
mouth
may
be
stopped
,
and
all
the
world
may
become
guilty
before
God
.
God
will
not
in
this
work
of
conversion
suffer
his
justice
to
be
swallowed
up
of
mercy
:
he
must
and
will
be
acknowledged
just
before
mercifull
,
taking
us
,
as
it
were
by
the
throat
,
Mat.
18.28
.
bidding
us
pay
all
we
owe
,
when
indeed
with
that
poor
woman
2
King
.
4.1
.
we
have
nothing
at
all
to
pay
.
And
so
in
every
convert
he
takes
away
all
matter
of
glorying
,
letting
them
see
the
depth
of
their
desert
,
and
their
own
both
unworthinesse
of
mercy
,
and
inability
and
impotency
to
make
themselves
any
help
:
Is●
.
66.2
.
Job
.
9.13
.
2
His
mercy
;
which
thus
is
more
felt
.
And
by
so
doing
,
whilst
the
best
are
made
to
tremble
before
him
,
and
that
the
proud
helpers
do
stoup
under
him
;
he
makes
way
for
his
mercy
,
that
he
may
be
the
more
glorified
both
by
shewing
mercy
,
and
by
the
acknowledgement
of
mercy
by
those
that
finde
mercy
;
as
it
is
Gal.
3.22
.
The
Scripture
hath
concluded
all
under
sin
,
that
the
promise
by
faith
of
Jesus
Christ
might
be
given
to
them
that
beleeve
:
or
as
Rom.
11.32
.
God
hath
shut
up
,
or
concluded
them
all
(
i.
both
Jew
and
Gentile
)
in
unbeleef
,
that
he
might
have
mercy
on
all
.
For
so
,
by
shuting
all
up
under
sin
and
wrath
,
his
mercy
is
more
felt
and
admired
by
such
as
finde
mercy
.
and
thankfully
acknowledged
.
The
foregoing
terrours
of
justice
in
the
converted
which
makes
them
smart
,
makes
mercy
relish
better
with
them
,
and
be
more
esteemed
by
them
;
yea
all
the
world
may
now
see
and
that
acknowledge
the
receiving
and
conversion
of
sinners
is
meerly
of
mercy
.
None
derogate
more
from
Gods
mercy
,
and
the
freenesse
and
power
of
his
grace
then
such
as
(
not
sensible
enough
of
their
wounds
and
misery
by
sin
)
ascribe
somewhat
,
in
their
conversion
to
themselves
;
neither
can
they
be
so
truly
thankfull
,
as
others
:
And
by
thanks
or
offering
praise
unto
God
,
God
professeth
himself
to
be
glorified
.
So
that
God
by
thus
humbling
men
,
Pal.
50.23
.
as
is
said
,
with
terrours
,
doth
but
make
way
and
prepare
matter
of
praise
and
thanksgiving
to
himself
in
due
time
;
which
accordingly
we
see
given
unto
him
by
Paul
,
even
upon
this
ground
;
1
Tim.
1.13
,
14
,
15
,
16
,
17.
I
(
saith
he
,
being
before
a
blasphemer
,
and
persecuter
,
and
injurious
)
obtained
mercy
—
And
the
grace
of
our
Lord
was
exceeding
abundant
—
Christ
came
to
save
sinners
,
of
whom
I
am
chief
:
howbeit
for
this
cause
I
obtained
mercy
,
that
in
me
first
Jesus
Christ
might
shew
forth
all
long-suffering
—
Now
unto
the
King
eternall
&c.
be
honour
and
glory
for
ever
and
ever
,
Amen
.
So
elsewhere
,
crying
out
in
a
sence
of
his
bondage
under
the
law
of
sin
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
Rom.
7.24
.
apprehending
his
deliverance
by
Christ
,
he
adds
,
I
thank
God
through
Jesus
Christ
our
Lord
.
3
His
power
&
wisdom
,
Lastly
,
the
glory
of
Gods
wisdom
and
power
doth
also
thus
shine
out
to
the
world
,
by
this
his
manner
and
method
of
dealing
with
converts
,
and
in
making
them
new
creatures
.
We
all
do
confesse
that
the
works
of
creation
,
especially
the
heavens
,
do
declare
the
glory
(
though
not
the
will
)
of
God
.
How
much
more
doth
his
glory
appear
in
this
work
of
effectual
Redemption
,
Psal.
19.1
.
where
by
a
like
manner
of
proceeding
,
his
glory
appears
in
greater
brightnesse
?
as
in
the
creation
.
There
and
here
he
works
by
contraries
:
he
in
the
creation
made
first
a
confused
,
vast
and
grosse
Chaos
,
or
rude
lump
where
was
nothing
but
darknesse
and
confusion
:
yet
out
of
that
darknesse
he
brought
light
;
out
of
that
confusion
he
brought
order
;
and
this
goodly
frame
and
comely
structure
of
Heaven
and
Earth
do
shew
his
wisedom
,
power
,
goodnesse
,
beauty
and
glory
beyond
all
expression
:
Rom.
1.20
,
21.
and
he
is
glorified
,
or
should
be
,
in
and
by
the
right
acknowledgement
of
these
:
Oh
how
then
doth
his
glory
appear
,
when
in
the
new
creation
,
or
conversion
of
a
sinner
,
he
first
casts
all
strong
holds
and
high
things
into
ruinous
heapes
,
into
rubbish
,
into
a
confused
Chaos
,
staining
the
pride
of
man
,
laying
him
level
with
the
ground
?
what
darknesse
is
in
the
minde
!
what
impotency
in
the
will
!
what
confusion
in
the
affections
!
yea
what
feares
and
terrours
is
the
confounded
soul
first
brought
into
!
and
yet
(
such
is
the
infinite
power
and
wisdom
of
God
)
he
,
out
of
these
ruines
,
raiseth
a
goodly
building
,
even
an
house
,
a
Temple
for
himself
to
dwel
in
:
he
brings
light
out
of
darknesse
,
strength
out
of
weaknesse
,
order
out
of
confusion
,
joy
out
of
sorrow
and
feares
;
in
a
word
,
heaven
out
of
hell
.
God
in
dealing
roughly
with
such
intends
and
prepares
way
for
mercy
.
Now
for
the
conclusion
of
these
proofs
;
we
hence
may
see
how
mans
greatest
good
is
wrought
,
and
Gods
glory
most
manifested
,
whilst
God
in
the
conversion
of
a
sinner
shewes
himself
terrible
,
(
as
there
is
just
cause
in
us
why
he
should
indeed
be
so
,
and
so
he
is
to
impenitent
sinners
)
and
yet
intends
nothing
but
love
and
mercy
,
and
by
humility
to
exalt
us
to
glory
:
dealing
with
us
as
Joseph
dealt
at
first
with
his
brethren
,
roughly
,
imprisoned
some
,
charging
all
of
them
to
be
spies
,
and
threatning
them
,
and
yet
he
even
intended
to
discover
himself
in
due
time
as
a
loving
brother
unto
them
.
Thus
before
God
entred
into
covenant
with
his
people
to
be
their
God
,
Exod.
19.
he
shewed
himself
most
terrible
unto
them
by
lightning
,
fire
,
thunder
and
black
clouds
,
Heb.
12.18
,
19.
&c.
yea
when
the
Spirit
was
sent
down
on
the
day
of
Pentecost
,
Act.
2.2
,
6.
there
was
a
mighty
rushing
winde
from
heaven
,
and
shew
of
fire
,
whereby
they
were
confounded
,
or
troubled
in
minde
,
and
thereby
the
better
prepared
to
hear
that
word
,
which
so
wounded
and
pricked
these
converts
in
their
heart
.
And
so
was
Elias
prepared
to
hear
the
still
voyce
of
God
,
in
which
God
made
his
will
known
to
him
,
by
a
strong
winde
rending
the
mountaines
,
by
an
earth-quake
(
as
also
the
Jailor
Acts
16.
)
and
by
fire
.
And
so
were
the
Israelites
humbled
,
terrified
driven
out
of
themselves
by
thunder
and
raine
in
time
of
harvest
,
and
prepared
for
repentance
.
1
Sam.
12.17
,
18
,
19
,
20.
Let
this
suffice
for
the
Demonstration
of
the
aforesaid
point
of
doctrine
:
after
which
should
follow
the
Application
of
it
by
way
of
Vse
:
but
to
make
further
way
for
the
same
,
we
will
,
as
we
at
first
propounded
,
speak
of
the
Order
,
degrees
,
and
steps
by
which
God
proceeds
in
perfecting
this
work
of
Conversion
.
CHAP.
IX
.
Of
the
order
of
Conversion
;
first
,
as
it
depends
on
Gods
Love
.
Where
ten
Approaches
of
Gods
grace
to
us
:
4
The
Order
,
steps
and
Degrees
of
Conversion
and
of
faith
.
THE
work
of
mans
Conversion
,
is
an
effect
both
of
Gods
Love
and
of
his
power
,
and
so
is
to
be
considered
of
us
,
but
yet
especially
according
to
the
latter
respect
,
which
is
more
pertinent
to
my
scope
.
There
is
an
order
of
Gods
proceeding
in
each
of
these
:
but
first
we
may
briefly
consider
that
there
is
an
order
to
be
observed
between
these
two
:
First
Love
,
and
then
Power
,
the
one
leading
the
way
to
the
other
.
The
Conversion
of
a
sinner
,
faith
,
and
the
meanes
of
both
,
come
to
us
,
first
from
the
Love
,
and
then
from
the
power
of
God
;
And
first
as
it
depends
on
love
in
God
.
not
but
that
the
power
of
God
accompanieth
his
Love
(
for
Gods
love
is
an
effectuall
and
working
love
,
it
is
reall
and
operative
in
its
time
:
)
and
the
Love
of
God
goeth
along
with
his
power
,
even
then
when
he
seems
to
pull
and
rend
us
in
pieces
by
his
power
,
(
his
seeming
rigour
is
mitigated
and
moderated
by
mercy
,
and
ever
tends
to
,
and
ends
in
the
good
and
conversion
of
his
elect
.
)
This
is
taught
us
Jer.
31
3.
I
have
loved
thee
with
an
everlasting
Love
:
therefore
with
loving
kindnesse
have
I
drawn
thee
.
So
Joh.
6.37
.
and
44.
All
that
the
Father
giveth
me
(
lo
,
there
is
Gods
free
love
)
shall
come
unto
me
,
&c.
(
there
is
expressed
the
power
of
his
grace
.
)
And
,
no
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
draw
him
.
No
man
can
come
to
Christ
but
by
Gods
free
grace
in
love
,
giving
Christ
as
a
surety
,
John
3.16
.
and
then
by
power
applying
him
to
our
justification
,
as
our
head
,
Rom.
3.25
,
26.
It
skills
not
much
in
shewing
the
order
,
degrees
and
steps
by
which
Conversion
is
wrought
,
whether
I
name
it
conversion
,
faith
,
yea
or
salvation
,
seeing
each
includes
or
inferres
the
rest
.
Ten
divers
degrees
and
approaches
of
Gods
grace
to
us
First
then
briefly
,
for
the
Order
of
Gods
work
of
Love
,
by
which
we
come
to
conversion
,
faith
,
to
all
other
saving
and
sanctifying
graces
,
and
to
salvation
.
1
We
must
first
begin
with
the
consideration
of
Gods
eternall
decree
of
Election
and
Predestination
.
To
which
purpose
see
and
consider
of
these
places
of
Scripture
.
Ephes.
1.3
,
4
,
5
,
&c.
Gods
blessing
us
in
time
is
according
to
his
election
of
us
in
Christ
before
all
time
:
1
Election
.
Tit.
1.
so
2.
Thes.
2.13
.
Matth.
11.25.26
.
hence
faith
is
onely
of
Gods
elect
:
and
onely
such
as
are
ordained
to
eternall
life
,
beleeve
,
Acts
13.48
.
2
Next
to
this
there
is
Gods
sealing
and
ordaining
of
Christ
(
the
object
authour
,
and
finisher
of
our
faith
,
2
The
sealing
of
Christ
.
Heb.
12.1
.
)
from
eternity
also
,
Joh.
6.27
.
1
Pet.
1.19
,
20
,
21.
Where
of
Gods
covenant
with
Christ
,
and
transaction
with
him
.
3
The
publishing
of
the
Promise
.
3
There
is
the
publishing
and
promising
of
Christ
made
of
old
to
our
first
parents
after
the
fall
,
Gen.
3.15
.
and
that
both
on
the
behalf
of
the
Jews
to
whom
he
was
made
known
by
promises
,
sacrifices
,
and
types
,
as
we
know
;
and
also
of
us
Gentiles
,
Isa.
42.1
.
4
His
Exhibiting
of
Christ
to
the
world
in
the
fulnesse
of
time
,
4
The
Exhibition
of
Christ
in
person
by
incarnation
.
Gal.
4.4
.
Joh.
3.16
.
when
the
two
natures
divine
and
humane
were
in
the
womb
of
the
Virgin
united
into
one
Person
,
the
humane
assumed
into
the
unity
of
the
person
of
the
Son
of
God
.
5
As
our
surety
by
imputing
our
sin
to
him
.
5
Gods
imputation
of
our
sinnes
to
him
as
our
surety
,
who
was
therefore
made
under
the
Law
,
Gal.
4.4
.
and
our
Champion
to
maintain
our
quarrel
against
Satan
that
braving
Goliah
,
and
all
other
enemies
,
as
well
as
to
discharge
our
debt
with
God
:
which
Imputation
was
yet
of
force
to
them
who
before
his
Incarnation
believed
on
him
the
Messias
to
come
,
as
well
as
to
us
,
as
those
other
effects
of
his
love
which
follow
.
6
His
making
him
a
Sin
offering
also
for
us
,
and
a
curse
,
6
As
a
Sacrifice
for
us
.
Gal.
3.13
.
2
Cor.
5.21
.
whose
death
was
an
expiatory
sacrifice
,
he
carrying
(
as
our
sinnes
,
so
)
our
griefs
and
sorrows
,
Isa.
53.3
.
and
12.
Heb.
9.26
,
28.
Herewithal
we
may
consider
the
sufficiency
of
this
his
sacrifice
;
yea
the
efficiency
of
it
,
seeing
he
offered
it
by
the
eternal
spirit
,
Heb.
9.14
.
and
his
blood
was
the
blood
of
God
,
Acts
20.28
.
All
sufficient
7
Gods
acceptation
of
it
,
8
with
his
invitation
of
us
to
partake
of
it
.
7
Gods
Acceptation
of
it
as
sufficient
for
all
,
and
efficient
and
effectuall
for
the
elect
,
Matth.
3.17
.
and
12.18
.
Ephes.
5.2
.
the
Kingdome
of
heaven
being
thus
opened
.
8
His
Invitation
of
us
hereupon
,
and
Calling
us
by
the
preaching
of
the
Gospell
to
faith
and
to
Conversion
:
which
Gospell
he
freely
,
according
to
his
eternall
love
and
purpose
sends
so
to
one
place
,
as
(
at
the
same
time
)
not
to
another
.
Act.
16.6
,
7.
&c.
See
for
this
his
invitation
,
2
Cor.
5.19
,
20
,
21.
Isa.
55.1
,
2
,
3
,
&c.
9
His
acceptation
of
us
by
vertue
of
it
.
9
His
Acceptation
of
us
the
elect
(
who
do
believe
)
by
vertue
of
Christs
Sacrifice
,
and
for
his
Sonnes
sake
,
in
whom
he
hath
made
us
accepted
,
Eph.
1.6
.
or
which
is
all
one
in
effect
,
his
imputation
of
it
to
us
,
and
of
all
his
benefits
,
1
Cor.
1.30
,
31.
2
Cor.
5.21
.
This
implies
Remission
,
or
the
not
imputing
of
our
sins
to
us
,
2
Cor.
5.19
.
and
then
the
imputation
of
his
satisfaction
,
righteousnesse
,
and
obedience
.
All
these
are
meere
acts
of
Gods
Love
,
most
free
,
and
depend
on
no
condition
in
us
,
(
unlesse
you
will
say
the
last
named
which
requires
faith
as
a
condition
before
the
Love
of
his
good
pleasure
,
become
also
the
Love
of
his
Complacency
,
concerning
which
I
list
not
contend
.
)
10
His
reall
Communication
,
of
saving
grace
to
us
.
10
Lastly
,
as
depending
on
all
the
former
,
there
is
Gods
Communication
of
all
grace
unto
us
,
the
grace
of
effectuall
calling
,
Conversion
,
faith
and
other
saving
graces
,
which
is
done
by
the
power
of
his
spirit
:
Christ
being
a
Saviour
both
by
the
merit
of
his
death
,
and
efficacy
of
his
grace
and
spirit
,
whereby
Christ
comes
to
be
formed
in
us
,
Gal.
4.19
.
and
we
are
made
to
partake
of
the
divine
nature
,
2
Pet.
1.3.4
.
But
this
belongs
to
his
power
.
Vse
.
To
shew
us
1.
the
freenesse
of
his
grace
.
The
Vse
of
what
is
said
shall
be
briefly
to
take
notice
hence
of
the
1
freenesse
.
2
firmnesse
.
3
fountain
of
all
grace
in
us
,
call
it
Conversion
,
Faith
,
habituall
and
actuall
holinesse
,
or
if
you
will
,
of
the
whole
work
of
our
salvation
.
1
These
are
free
gifts
and
benefits
:
grace
in
us
,
depends
originally
on
Gods
Grace
,
that
is
his
free
love
and
favour
to
us
,
being
all
of
them
effects
of
his
Fatherly
Love
,
which
in
him
is
an
act
of
his
goodnesse
,
not
of
Justice
,
as
if
deserved
or
procured
by
any
thing
done
or
foreseen
to
be
done
by
us
.
1
To
humble
us
.
Which
teacheth
us
1
humility
,
not
to
ascribe
any
grace
to
our selves
,
any
worthinesse
,
any
thing
which
might
move
God
to
elect
us
before
others
,
or
in
his
eternal
Predestination
to
prepare
grace
for
us
,
or
to
bestow
it
upon
us
in
the
temporall
dispensation
of
it
.
2
To
make
us
thankfull
.
2
Thankfulnesse
in
the
acknowledgement
of
his
free
grace
,
in
our
free
love
of
him
who
first
loved
us
,
and
in
a
free
consecration
of
our selves
wholly
to
his
honour
and
service
.
But
of
these
more
fully
[
](A46526-e45890-b)*
*
In
notes
on
1
Cor.
1.30.31
pag.
255.
&c.
&
pag.
85.
&c.
2
The
firmnesse
of
his
grace
,
to
assure
us
of
our
perseverance
.
else
where
.
2
These
benefits
are
firm
also
,
as
depending
on
God
,
and
on
his
love
,
(
not
as
yet
to
say
,
power
)
and
not
on
us
or
on
anything
in
us
;
and
so
,
as
the
freenesse
of
his
love
prevents
our
pride
,
so
the
firmnesse
of
it
or
fears
of
falling
away
,
assuring
us
of
our
finall
perseverance
in
grace
once
truly
received
,
which
flows
to
us
from
such
a
spring
as
never
drieth
up
.
And
so
the
Originall
of
all
grace
in
us
well
considered
prevents
our
errour
,
&c.
3
The
fountain
of
all
grace
,
3
We
are
hence
taught
and
directed
whither
to
go
for
true
and
saving
grace
,
for
conversion
,
faith
and
all
other
grace
.
The
Fountain
of
all
is
in
heaven
,
in
Gods
free
love
,
so
that
though
we
may
and
must
use
the
meanes
of
grace
,
the
word
preached
.
and
other
ordinances
of
God
,
yet
we
must
not
rest
in
them
:
These
are
but
streams
leading
to
the
fountain
,
for
our
direction
that
we
take
not
up
with
the
means
.
and
being
separate
from
the
free
grace
of
God
in
Christ
,
they
are
but
empty
cisterns
.
The
word
,
ministers
,
sacraments
may
all
say
,
faith
,
the
grace
of
conversion
,
perseverance
,
&c.
are
not
in
us
.
One
main
reason
why
many
misse
of
grace
,
of
faith
,
&
other
benefits
,
is
because
they
seek
them
from
the
meanes
only
,
from
the
minister
&
his
person
,
or
from
themselves
and
their
own
indeavours
,
in
which
they
rest
and
with
which
they
take
up
.
But
we
are
hence
directed
to
begin
at
Gods
love
,
to
look
first
to
God
in
Christ
,
then
to
the
meanes
;
First
to
Gods
love
,
then
to
his
power
;
so
to
use
the
meanes
,
as
from
Gods
power
in
and
by
the
means
to
expect
a
blessing
:
yet
first
and
withall
to
pray
earnestly
,
and
to
beg
the
blessing
from
God
and
from
his
free
grace
.
And
thus
of
this
work
of
Conversion
as
it
is
an
effect
of
his
love
.
CHAP.
X.
SECT.
1.
Of
the
Order
of
Conversion
as
it
is
a
work
of
Gods
power
:
and
that
in
regard
both
of
the
persons
and
means
working
it
,
as
also
of
the
work
it self
.
2
Conversion
is
also
an
effect
of
Gods
power
.
BUt
we
are
chiefly
to
consider
this
grace
of
conversion
,
and
so
of
faith
,
as
an
effect
and
work
of
Gods
power
and
effectuall
grace
in
us
,
which
is
also
on
our
behalf
most
needfull
:
for
as
we
are
miserable
,
and
stand
in
need
of
mercy
;
so
also
helplesse
,
yea
wholly
impotent
,
unable
,
unfit
,
yea
unwilling
as
of
our selves
to
convert
or
come
to
Christ
,
Our
need
of
Gods
power
in
our
conversion
.
1
Cor.
1.23
.
we
must
be
drawn
if
we
come
at
all
;
our
hard
hearts
must
be
changed
,
prepared
,
made
willing
,
that
so
Christ
,
who
to
the
Jews
is
a
stumbling
block
,
and
to
the
Gentiles
foolishness
,
may
be
made
unto
us
which
are
called
,
both
Jews
and
Greeks
,
the
power
of
God
,
and
the
wisdom
of
God
.
There
is
a
yoak
on
our
necks
which
God
onely
can
take
off
,
Hos.
11.4
.
by
drawing
us
with
cords
of
a
man
,
even
bands
of
love
.
God
must
prepare
us
for
faith
and
grace
by
removing
all
blocks
which
lie
in
our
way
,
and
that
prejudice
which
wee
generally
have
of
Christ
,
and
take
from
us
the
stony
heart
.
We
are
dead
in
sin
and
trespasses
,
and
no
less
power
is
required
then
that
which
raised
Christ
himself
from
death
,
Joh.
6.44
.
Ephes.
1.19
,
20.
Rom.
8.11
.
We
are
under
darkness
,
yea
,
under
the
power
of
Satan
;
and
to
turn
us
from
darkness
to
light
,
Acts
26.18
.
and
from
the
power
of
Satan
to
God
,
requires
the
power
of
God
.
Nay
,
when
we
are
turned
,
1
Pet.
1.3
,
4
,
5.
we
stand
in
need
of
the
same
power
of
God
to
keep
us
through
faith
unto
salvation
.
Conversion
not
wrought
all
at
once
,
Now
this
work
of
Gods
power
is
manifested
also
by
degrees
,
and
in
a
certain
order
whereby
he
brings
those
he
loves
from
nothing
to
something
,
from
infidelity
to
faith
:
1
By
driving
them
out
of
themselves
,
and
by
self-denyall
.
2
By
bringing
them
to
true
contrition
,
and
other
further
grace
.
3
And
so
by
these
and
other
preparatory
works
,
but
by
some
preparatory
works
.
to
through
conversion
and
to
true
faith
:
which
faith
and
grace
of
conversion
is
not
wrought
all
at
once
in
one
instant
(
at
least
it
appears
not
in
any
all
at
once
)
nor
is
it
wrought
alike
soon
or
late
in
all
;
but
as
the
Baptist
was
to
prepare
the
way
to
Christ
(
as
to
the
onely
City
of
Refuge
by
filling
every
valley
,
and
bringing
low
every
mountain
and
hill
,
)
so
Gods
messengers
make
way
for
his
coming
in
the
spirit
savingly
and
powerfully
,
by
preparing
the
soul
for
Christ
;
that
is
,
by
pricking
and
wounding
the
conscience
,
by
casting
down
all
high
thoughts
in
men
,
by
humbling
them
first
,
and
then
by
raising
them
up
by
hope
,
&c.
This
work
of
power
then
would
be
traced
from
its
highest
originall
also
.
The
order
and
steps
of
conversion
:
which
is
double
.
Know
we
then
that
the
order
and
degrees
by
which
the
grace
of
conversion
and
of
faith
(
as
it
depends
on
power
)
is
wrought
,
may
be
considered
two
ways
.
1.
There
is
an
order
in
regard
of
the
persons
and
means
working
it
.
2.
In
regard
of
the
work
it self
.
SECT.
2.
The
persons
and
means
used
in
Conversion
.
1.
In
regard
of
the
persons
and
means
working
it
.
It
is
originally
from
God
,
1
THis
grace
,
as
all
other
grace
,
is
originally
in
&
from
God
,
and
so
comes
to
be
wrought
in
us
in
a
certain
order
by
himself
;
yet
not
always
without
means
,
but
in
and
by
the
use
of
his
own
Ordinances
,
and
by
the
Ministery
of
such
persons
as
he
pleaseth
to
imploy
in
the
dispensation
of
his
ordinances
.
The
summe
is
this
.
1
The
Father
.
1.
God
the
Father
is
first
in
order
,
who
is
said
to
draw
such
as
by
him
(
in
love
)
are
given
unto
Christ
to
save
,
John
6
.
37-44
.
Jerem.
31.3
.
Faith
being
therefore
called
the
faith
of
the
operation
of
God
,
who
raised
Christ
from
the
dead
,
Vse
.
Therefore
not
from
us
.
Coloss.
2.12
.
It
not
being
of
our selves
,
Ephes
.
2.8
.
or
originally
from
us
,
as
if
we
first
beleeving
moved
God
to
elect
us
:
We
are
his
workmanship
,
Ephes.
2.20
.
2.
Next
is
God
the
Son
,
2
Son
.
Hebr.
12.2
.
Vse
Christ
saveth
by
power
,
as
well
as
merit
.
who
works
Faith
and
Conversion
also
:
For
whatsoever
the
Father
doth
,
the
Son
doth
likewise
,
Joh.
5.19
.
Christ
is
a
Saviour
not
onely
by
his
merit
,
but
by
his
power
,
himself
(
not
we
)
applying
effectually
what
he
hath
merited
;
else
he
were
but
an
half
Saviour
.
3
Holy
Spirit
.
3.
Now
the
Father
and
Christ
shew
their
power
by
the
holy
Ghost
,
or
Spirit
of
them
both
,
which
we
know
was
in
visible
signes
on
this
day
of
Pentecost
given
;
by
the
power
of
which
these
many
here
were
converted
,
and
faith
given
to
them
:
it
is
therefore
called
the
Spirit
of
faith
,
2
Cor.
4.15
.
and
by
it
faith
is
given
of
God
,
Vse
Therefore
it
is
a
free
work
.
John
3.8
.
1
Cor.
12.9
.
Whence
it
is
that
all
that
hear
the
word
of
Faith
do
not
beleeve
;
the
Spirit
is
a
free
worker
,
herein
like
the
winde
,
blowing
where
it
listeth
.
And
the
whole
work
of
conversion
must
,
from
these
authors
and
workers
of
it
,
needs
be
acknowledged
to
be
a
work
of
such
power
as
far
transcends
the
power
of
nature
,
Vse
of
all
.
This
work
is
1.
Divine
,
and
not
of
man
.
John
1.13
.
and
of
mans
(
supposed
)
free-will
:
as
if
a
man
from
the
birth
,
or
otherwise
wanted
a
naturall
and
bodily
hand
or
eye
;
who
could
give
it
him
but
the
God
of
nature
?
So
who
can
give
faith
,
which
is
the
hand
and
eye
of
the
soul
,
but
God
onely
?
And
all
these
three
Persons
had
their
work
in
the
conversion
of
these
Jews
,
Luke
24.49
.
Acts
1.4
,
5-8
.
It
is
therefore
a
sure
work
,
2
Sure
.
as
depending
on
1
the
Fathers
Love
,
2
Sons
merit
,
3
Power
of
the
holy
Ghost
.
Now
the
Spirit
(
or
the
Father
and
Son
by
the
Spirit
,
all
whose
power
is
one
)
works
this
grace
of
Conversion
,
and
applyeth
grace
and
faith
to
the
soul
either
more
immediately
,
or
mediately
by
the
word
and
Ministery
of
it
.
The
Spirit
works
conversion
either
Immediately
,
as
in
elect
infants
dying
.
1.
Immediately
,
as
in
elect
Infants
dying
in
their
infancy
;
where
though
the
chief
work
shewed
on
them
be
a
work
of
mercy
,
and
of
free
imputation
,
yet
their
natures
are
sanctified
and
changed
by
the
infusion
of
an
habituall
principle
of
grace
wrought
by
the
Spirit
,
without
which
they
could
not
enter
into
heaven
.
But
of
this
formerly
.
The
like
we
say
of
such
elect
ones
as
are
born
deaf
and
dumb
.
or
,
By
means
,
&
by
the
word
.
2.
The
Spirit
ordinarily
works
not
but
by
means
,
and
begets
faith
and
grace
by
the
ministery
and
preaching
of
the
word
,
as
here
Act.
2.37
.
Rom.
10.17
.
Faith
cometh
by
hearing
,
and
hearing
by
the
word
of
God
;
i.e.
by
the
command
,
ordination
and
appointment
of
God
,
Isa.
59.21
which
therefore
carryeth
along
with
it
his
power
and
blessing
:
so
that
though
conversion
may
seem
in
Scripture
or
other
wise
,
to
be
ascribed
to
divers
other
things
;
as
1.
to
the
Sacraments
,
Conversion
is
not
wrought
but
by
the
word
;
that
of
Baptism
especially
,
called
the
washing
of
the
new
birth
;
2
to
voices
from
heaven
.
3.
to
visions
and
dreams
.
4.
to
the
constancy
of
the
martyrs
sufferings
.
5.
to
Miracles
.
6.
to
Afflictions
;
yet
these
all
are
to
be
considered
onely
either
as
Preparatives
to
conversion
and
furtherances
of
the
work
of
the
word
and
Ministery
,
and
not
barely
or
as
seals
and
confirmations
of
the
truth
of
Gods
promises
made
known
and
propounded
in
and
by
the
Word
.
1
By
the
Sacraments
,
1.
For
the
Sacraments
;
they
,
for
their
efficacy
especially
,
come
in
the
order
of
nature
,
after
faith
,
to
confirm
and
strengthen
the
same
;
the
Sacraments
seal
and
assure
onely
that
which
the
word
promiseth
,
and
that
is
Christ
,
upon
the
condition
of
faith
and
repentance
;
and
so
he
is
promised
and
truly
offered
in
the
Word
and
Sacraments
both
to
good
and
bad
.
Men
grown
professe
faith
and
repentance
before
they
be
admitted
to
Baptism
,
and
so
beleeving
are
baptized
.
Mark
16.16
.
Infants
within
the
Covenant
promise
so
much
by
their
sureties
,
which
if
coming
to
yeers
they
perform
not
,
then
they
receive
Christ
onely
sacramentally
,
specially
not
by
Baptism
.
and
retain
onely
the
external
sanctification
of
Baptism
:
a
subsequent
faith
is
required
of
them
when
they
shal
be
capable
,
without
which
they
have
no
internall
effects
of
sanctification
by
the
Spirit
.
The
change
made
in
the
soul
is
not
by
water
,
or
by
the
bare
work
wrought
in
Baptism
;
but
by
Faith
,
and
that
is
the
effect
of
the
word
.
Christ
is
the
substance
,
life
and
vigour
of
all
Sacraments
,
whom
therefore
no
unbeleever
doth
receive
:
now
Christ
and
his
Spirit
are
not
divided
;
he
is
not
received
without
his
Spirit
,
nor
but
by
his
Spirit
given
by
the
word
,
which
is
the
ministration
of
the
Spirit
.
Vse
Not
to
trust
to
Baptism
or
Profession
without
faith
.
So
that
Baptism
works
not
of
it self
without
the
Word
and
Spirit
:
which
(
for
Vse
)
doth
teach
us
not
to
ascribe
too
much
to
outward
Baptism
or
Profession
,
without
true
faith
,
and
the
effects
of
the
word
on
our
souls
,
and
in
our
lives
;
so
that
we
may
say
of
Baptism
as
was
said
of
Circumcision
,
Rom.
2
.
25-28
,
29.
It
verily
profiteth
if
wee
keep
the
Law
,
else
it
becomes
no
Baptism
:
true
Baptism
is
that
of
the
heart
,
in
the
spirit
.
2.
Some
are
said
to
be
converted
by
voices
from
heaven
,
2.
Not
by
voyces
.
Aug.
Confes
.
l.
8.
c.
12.
as
S.
Austin
tels
us
of
himself
,
that
by
a
voice
from
heaven
saying
to
him
,
take
up
and
read
,
he
being
by
Gods
providence
directed
to
the
place
in
Rom.
13.13
,
14.
Not
in
chambering
and
wantonnesse
,
&c.
was
throughly
converted
:
as
his
friend
Alipius
by
reading
the
next
words
Rom.
14.1
.
as
formerly
hath
been
mentioned
.
And
wee
know
for
certain
,
that
S.
Paul
Act.
9.
was
by
the
voice
of
Christ
from
heaven
converted
.
But
Saint
Austin
was
not
ignorant
of
Gods
word
which
hee
had
then
by
him
,
and
was
not
unacquainted
with
his
will
:
Therefore
being
formerly
a
wanton
,
and
having
much
strife
within
himself
,
and
shewing
a
lothnesse
to
leave
his
pleasant
sin
,
this
voice
prepared
him
to
yeeld
more
reverence
and
obedience
to
the
word
known
,
which
in
effect
(
though
read
by
him
)
yet
being
thus
by
divine
providence
directed
to
this
passage
,
and
it
by
this
means
specially
applyed
to
him
and
his
present
occasion
,
the
perfecting
of
his
conversion
formerly
begun
,
was
thus
effected
by
the
power
of
the
Word
.
Vse
Not
to
depend
on
immediate
teaching
from
heaven
,
or
Hell
.
Yet
,
as
wee
now
are
not
to
depend
on
this
manner
of
immediate
direction
from
heaven
;
so
,
if
it
did
not
confirm
to
us
the
doctrine
of
the
Scriptures
,
neither
it
,
nor
any
doctrine
brought
us
by
voyce
from
Heaven
or
Hel
,
would
prove
effectuall
to
work
faith
,
or
to
convert
.
But
though
such
voyces
should
teach
us
the
same
truths
which
the
Scripture
doth
,
wee
are
not
to
depend
thereon
:
See
Luke
16.27
,
28
,
29
,
30
,
31.
The
like
wee
say
for
Saint
Paul's
conversion
:
hee
knew
what
doctrine
hee
persecuted
,
but
beleeved
it
not
till
now
:
howsoever
,
it
was
Christs
voice
and
word
which
changed
him
,
and
his
conversion
was
further
perfected
by
the
preaching
of
Ananias
to
him
.
3.
Not
by
visions
and
dreams
.
3
Some
mens
eares
are
opened
,
and
their
instruction
sealed
in
a
dream
,
in
a
vision
of
the
night
,
&c.
and
so
are
withdrawn
from
their
purpose
:
yet
it
is
the
word
of
the
messenger
,
an
interpreter
,
one
of
a
thousand
,
which
makes
all
effectuall
,
see
Job
33.15
,
16
,
17
,
&c.
with
23
,
24
,
&c.
4
Some
have
been
converted
by
seeing
the
constancy
of
innocent
Christians
in
their
sufferings
,
4
Not
by
seeing
the
constancy
of
Martyrs
.
Euseb.
l.
4.
c.
8.
and
their
rejoicing
to
suffer
for
Christ
,
as
Justin
the
martyr
witnesseth
of
himself
in
his
Apology
to
Antoninus
.
But
this
was
onely
an
occasion
sanctified
of
God
to
him
and
others
(
both
then
and
of
later
times
)
to
sift
&
enquire
into
that
truth
which
they
knew
not
before
,
by
vertue
of
which
,
when
by
the
teachers
thereof
they
were
acquainted
with
it
,
they
were
converted
;
as
Lactantius
also
sheweth
:
so
that
we
are
hence
taught
not
to
judge
of
truth
simply
by
mens
sufferings
(
for
no
true
conversion
wil
alwayes
follow
thereupon
)
but
of
their
sufferings
by
the
cause
and
truth
for
which
they
suffer
.
5
Not
by
miracles
.
5
So
Christ
wrought
many
Miracles
,
upon
the
sight
of
which
many
believed
on
him
:
but
what
did
they
believe
?
the
word
taught
by
him
which
formerly
they
did
not
rellish
.
Miracles
were
not
without
the
word
:
they
onely
made
way
for
it
.
The
word
by
the
Spirit
did
truly
and
effectually
convert
them
(
when
once
they
were
convinced
by
the
miracle
that
it
was
the
very
word
of
God
:
)
the
miracles
onely
occasioned
their
convesion
.
6
Afflictions
often
are
the
occasion
of
mens
conversion
,
6
Not
simply
by
afflictions
.
Anno
496.
See
Doctour
King
on
Jon.
lect.
40.
(
as
well
as
miracles
.
)
so
Clodoveus
a
French
King
,
upon
a
great
discomfiture
,
was
converted
to
be
a
Christian
:
but
he
was
first
instructed
by
his
Lady
Crotildis
,
and
moved
to
embrace
the
Christian
faith
.
The
like
we
see
in
King
Manasseh
2
Chro.
33.11.12.13
.
—
Then
he
knew
that
the
Lord
was
God
:
he
knew
him
before
,
for
the
Lord
spake
to
Manasseh
and
to
his
people
,
but
they
would
not
hearken
,
as
verse
10.
onely
afflictions
brought
him
to
acknowledge
God
,
and
to
be
convinced
that
it
was
hee
whom
hee
had
to
deal
withall
,
and
to
hearken
to
his
word
,
and
obey
it
by
repentance
.
So
David
before
he
was
afflicted
went
astray
,
but
now
(
saith
hee
)
have
I
kept
thy
word
:
Psal.
119.
Hee
knew
Gods
word
before
,
but
now
hee
kept
it
.
This
wee
see
in
divers
others
,
on
whom
Gods
word
hath
not
its
powerfull
work
in
humbling
them
,
till
some
grievous
crosse
,
losse
,
sicknesse
or
danger
come
to
second
the
word
,
and
to
occasion
a
more
serious
consideration
and
use-making
of
it
.
all
which
work
in
and
by
the
power
of
the
word
.
In
all
the
forenamed
instances
,
Conversion
is
from
the
power
of
the
Word
,
and
from
other
things
onely
occasionally
.
And
that
it
may
further
appear
that
Gods
power
goes
along
with
the
Word
preached
and
heard
,
wee
will
briefly
shew
this
,
first
,
In
the
persons
who
preach
and
hear
:
secondly
,
in
the
work
of
the
Ministry
it self
,
and
in
the
order
thereof
.
The
power
of
which
is
further
shewed
,
1
In
the
persons
of
Preachers
,
who
by
the
power
of
God
are
1.
Called
.
1.
There
is
a
power
goes
along
in
the
very
calling
and
sending
of
Ministers
:
their
calling
and
abilities
are
from
Gods
power
.
When
Christ
called
Peter
and
Andrew
,
James
and
John
from
their
fishing
trade
,
Matth.
4.18
,
19
,
20
,
21
,
22.
was
there
not
a
secret
power
drawing
them
to
leave
both
ship
and
father
Zebedee
,
and
to
follow
him
?
but
especially
in
calling
Matthew
from
that
gainfull
trade
,
the
receit
of
custome
,
Matth.
9.9
.
who
(
forth
with
)
arose
and
followed
him
?
so
in
calling
of
Paul
to
be
an
Apostle
,
and
after
,
when
the
holy
Ghost
said
,
Separate
me
Barnabas
and
Saul
&c.
Acts
13.2
.
Men
may
not
arise
from
their
ordinary
callings
,
and
thrust
themselves
into
the
ministery
,
unlesse
God
more
immediately
and
extraordinarily
do
call
them
,
as
Christ
did
these
named
;
where
,
to
his
authority
he
adds
inward
power
to
obey
.
Men
may
not
then
thrust
in
themselves
into
the
Ministery
as
of
themselves
;
that
power
and
authority
belongs
to
God
and
Christ
to
call
them
.
2.
Inabled
with
gifts
.
2.
Men
,
even
the
best
,
are
of
themselves
insufficient
to
these
things
,
and
unable
to
discharge
such
a
weighty
duty
,
what
through
bodily
,
what
especially
through
spirituall
defects
and
inabilities
:
but
yet
God
enables
such
as
he
calleth
,
and
makes
them
able
Ministers
,
2
Cor.
3.5
,
6.
Vse
&c.
who
therefore
are
taught
not
to
trust
to
their
own
gifts
,
studies
,
and
endeavours
:
men
so
doing
fail
most
of
all
,
as
might
by
instances
be
shewed
.
3.
Made
willing
and
encouraged
.
3.
Men
often
are
unwilling
,
by
reason
of
the
greatnesse
and
danger
of
the
task
,
to
undergo
or
undertake
such
a
great
,
difficult
and
hazardous
work
;
as
we
see
in
a
like
work
,
how
unwilling
,
upon
this
ground
of
inability
,
Moses
was
to
obey
Gods
call
;
but
see
Exod.
3.11
,
12.
and
4.10
,
11
,
12.
Jeremy
was
foretold
of
such
things
,
but
strengthened
and
encouraged
against
them
:
see
Jer.
1.6
,
7
,
8
,
9
,
—
19.
And
when
he
was
,
by
discouragements
ready
to
give
over
,
Gods
spirit
quickned
and
set
him
to
his
work
again
.
Jer.
20.2
.
From
this
power
it
is
that
godly
Ministers
do
so
constantly
holdout
and
still
preach
for
all
their
discouragements
,
and
that
they
dare
oppose
and
reprove
even
great
ones
for
their
sins
(
as
John
did
Herod
)
who
if
either
they
resist
the
word
,
or
hate
and
persecute
their
reprovers
for
their
faithfullnesse
,
they
so
doing
,
do
resist
the
power
and
spirit
of
God
in
them
,
and
the
ordinance
of
God
.
There
is
a
wisedom
and
spirit
by
which
these
speak
,
which
the
ungodly
,
though
learned
otherwise
,
are
not
able
to
resist
.
Acts
6.10
.
In
a
word
,
when
Christ
sent
his
Apostles
to
preach
to
the
Gentiles
,
saying
,
go
teach
all
nations
,
and
it
is
premised
,
Mat.
28.18
,
19
,
All
power
is
given
unto
me
in
Heaven
and
in
Earth
,
which
was
spoken
for
their
encouragement
,
who
had
a
mighty
work
in
hand
,
the
Conquest
of
nations
to
Christ
,
and
were
to
meet
with
the
wisdom
and
power
of
the
world
to
withstand
them
:
&
20.
This
promise
is
extended
to
us
,
even
unto
the
end
of
the
world
.
2
For
hearers
:
2.
Of
hearers
,
whose
.
1
Hearing
or
willingnesse
to
hear
,
is
a
work
of
power
.
first
,
It
is
a
work
of
power
that
men
come
to
hear
,
being
called
.
It
is
God
that
humbles
them
and
gives
them
an
heart
to
do
his
will
,
in
obeying
even
the
commandment
of
godly
Magistrates
therein
.
as
2
Chron.
30.11
,
12.
That
some
being
called
,
by
the
bell
or
otherwise
,
come
to
church
to
hear
Gods
word
,
(
especially
as
Gods
word
,
and
as
in
obedience
to
him
,
with
desire
of
profit
as
verse
8.
)
when
others
,
having
the
same
call
,
refuse
,
go
to
cards
,
drinking
,
walking
abroad
,
or
to
a
Masse
,
in
a
word
,
refuse
to
come
;
It
is
not
from
any
power
of
mans
will
,
but
from
the
spirit
of
God
,
moving
the
heart
of
the
one
effectually
,
and
leaving
the
other
to
their
own
hardnesse
,
who
,
(
as
Popish
and
profane
Recusants
now
)
being
by
Moses
,
the
godly
Magistrate
,
called
on
,
refuse
obstinately
saying
,
we
will
not
come
up
.
which
,
Numb
.
16.12
.
Vse
.
by
the
way
1
shews
The
justness
of
Gods
judgements
on
all
such
Recusants
(
being
given
over
to
their
hearts
lusts
)
and
2
teacheth
all
such
to
acknowledge
his
power
and
mercy
to
them
,
whose
hearts
tell
them
they
come
to
the
hearing
of
his
word
,
in
obedience
,
and
with
desire
to
profit
thereby
.
2
When
men
thus
lend
their
presence
,
2.
So
their
attending
.
yet
it
is
God
onely
who
by
his
Spirit
opens
their
hearts
,
1
to
attend
;
as
he
did
Lydia's
Acts
16.14
.
So
that
it
is
a
signe
,
when
men
do
not
attend
to
the
word
which
they
hear
,
that
corruption
and
Satan
is
strong
.
2Vnderstanding
of
the
word
.
2
To
understand
the
Scriptures
,
which
otherwise
they
could
not
,
though
delivered
to
them
by
the
mouth
of
Christ
himself
.
Those
to
whom
he
expounded
in
all
the
Scriptures
the
things
concerning
himself
,
stood
in
need
that
he
should
also
by
his
power
open
their
understandings
that
they
might
understand
the
Scriptures
.
Vse
.
See
Luke
24.27
,
with
45.
So
that
men
must
not
so
much
trust
to
their
own
piercing
wits
and
understandings
in
their
giving
the
sense
of
the
Scripture
,
or
expounding
the
mysteries
of
Religion
,
especially
those
deep
points
of
Predestination
and
Election
.
2
This
power
is
shewed
in
the
effect
of
the
Ministery
.
2.
And
so
we
come
to
see
Gods
power
in
and
by
the
Ministery
who
by
his
Spirit
goes
on
with
his
own
work
and
makes
it
powerfull
to
conversion
,
as
1
Cor.
3.5
,
6
,
7.
2
Cor.
3.3
.
whosoever
be
the
Planter
,
yet
it
is
God
who
by
his
Spirit
gives
the
blessing
and
increase
.
Whatsoever
be
the
pen
,
yet
it
is
God
,
who
by
his
Spirit
,
writes
with
it
:
It
is
Gods
ordination
,
yea
and
power
by
which
hearing
,
faith
and
obedience
cometh
,
Rom.
1.16
,
&
10.17
.
All
which
should
teach
us
,
1
to
magnifie
the
ministry
of
the
word
▪
even
in
the
mouth
of
weake
man
(
if
otherwise
faithfull
)
as
Gods
power
to
salvation
.
And
2
to
see
,
and
try
our selves
whether
it
be
so
powerfull
in
us
,
or
yet
have
such
a
powerfull
and
saving
worke
in
us
,
as
it
hath
in
many
others
.
SECT.
3.
The
order
of
the
work
of
Conversion
:
and
first
of
the
Law
.
2.
The
order
of
Conversion
in
regard
of
the
work
it self
.
The
popish
order
disallowed
.
ANd
thus
we
come
more
particularly
and
neerer
to
the
work
it self
,
and
to
shew
in
what
order
God
by
his
word
doth
work
conversion
and
beget
faith
in
us
.
Schoolmen
and
Papists
make
three
degrees
of
penance
,
or
of
repentence
.
1
Compunction
.
2
Confession
.
3
Satisfaction
:
the
first
is
of
the
Heart
,
the
second
is
of
the
Mouth
,
the
third
is
of
the
Hand
,
in
and
by
works
;
but
because
they
explain
themselves
dangerously
in
these
,
and
because
a
reprobate
may
have
them
all
as
well
as
their
converts
(
for
all
three
were
in
Judas
)
I
leave
them
,
The
order
noted
which
some
others
observe
.
Others
much
better
make
the
order
this
,
by
reducing
the
whole
work
to
these
six
heads
.
1.
This
trouble
of
minde
and
conscience
upon
sight
of
sin
and
misery
.
2.
Consultation
hereupon
,
what
in
such
case
to
do
.
3.
To
be
broken-hearted
,
humble
and
contrite
.
4.
Secret
desire
of
forgivenesse
,
with
confession
of
sin
and
hope
.
5.
Forsaking
of
all
,
and
highly
prizing
the
pearl
of
the
Gospel
.
6.
Application
of
Christ
and
his
promise
.
Thus
that
worthy
Divine
old
Mr.
Rogers
.
See
also
who
list
Mr.
John
Rogers
of
Faith
,
Seven
Treatises
,
Treat
.
1.
Chap.
4.
Treat
.
of
the
Christians
Apparelling
by
Christ
,
part
.
3.
Sect.
73.
&
on
1
Cor.
1.30
.
pag.
117
&c.
Chap.
2.
I
have
also
my self
endeavoured
to
shew
how
faith
is
wrought
,
and
from
thence
discovered
many
mens
false
faith
.
Onely
now
I
will
briefly
note
thus
much
:
Before
the
grace
of
Conversion
and
Faith
be
fully
wrought
,
the
Spirit
works
orderly
by
the
word
,
(
assisted
,
as
is
said
,
sometimes
by
Miracles
,
Afflictions
&c.
)
so
that
there
is
first
a
work
of
the
Law
,
then
of
the
Gospel
:
not
but
that
the
Gospel
hath
also
some
work
on
the
soul
like
unto
that
of
the
Law
,
which
therefore
so
far
I
refer
to
the
work
of
the
Law
,
if
not
of
Moses
,
There
is
a
double
orderly
work
of
Gods
power
,
both
of
the
Law
and
Gospel
.
1.
By
the
precept
,
Mark
.
11.15
.
yet
of
Christ
.
The
Law
then
(
yea
,
and
so
the
Gospel
)
hath
a
work
1.
In
and
by
the
Precepts
of
it
,
as
when
it
saith
,
Thou
shalt
have
no
other
gods
besides
Mee
:
and
so
in
the
other
Commandments
.
Yea
,
so
also
the
Gospel
:
Repent
ye
and
beleeve
the
Gospel
:
and
so
it
works
on
the
understanding
.
2.
In
the
Sanction
of
it
,
2
By
the
Sanction
.
Gal.
3.10
.
Deut.
27.26
.
whereby
it
is
established
,
and
a
curse
annexed
to
the
breakers
of
it
:
Cursed
is
every
one
that
continueth
not
in
all
things
which
are
written
in
the
book
of
the
Law
to
do
them
.
So
faith
the
Gospel
;
Except
ye
repent
,
ye
shall
all
perish
.
And
,
Hee
that
beleeveth
not
the
Son
,
Luke
13.5
.
shall
not
see
life
:
but
the
wrath
of
God
abideth
on
him
.
Joh.
3.3
,
6.
And
thus
it
works
on
the
Conscience
.
By
both
which
works
men
are
brought
under
the
spirit
of
bondage
,
brought
to
self
conviction
,
and
beat
out
of
themselves
,
despairing
wholly
of
themselves
,
or
of
any
help
or
succour
from
their
own
wisdome
,
righteousnesse
,
holinesse
,
power
.
The
distinct
works
of
the
Law
,
The
distinct
and
〈◊〉
works
of
the
〈…〉
1
Revealing
of
sin
.
2
Increase
of
sin
.
and
orderly
proceeding
of
it
,
I
take
to
be
this
;
whereby
it
makes
way
for
the
mercy
of
the
●●●●●el
.
This
it
doth
,
1
by
revealing
sin
,
which
formerly
lay
hid
.
Rom.
3.20
.
2
By
increasing
sin
:
not
but
that
the
law
is
holy
:
but
this
it
doth
accidentally
through
our
corruption
:
for
the
commandment
once
coming
to
the
conscience
and
shewing
its
spiritual
nature
;
sin
,
(
which
,
lying
in
the
heart
,
as
well
as
in
the
outward
man
,
was
thought
to
be
dead
)
reviveth
,
Rom.
7.9
.
and
taking
occasion
by
the
commandment
,
Vers
.
11.
deceiveth
us
and
thereby
slayeth
us
—
and
worketh
in
us
all
manner
of
lust
:
when
the
commandment
cometh
,
sin
aboundeth
,
and
appeareth
to
be
sin
,
yea
out
of
measure
sinfull
.
This
the
law
doth
in
and
by
the
precepts
of
it
.
3
Causing
of
wrath
.
3
By
causing
wrath
:
that
is
,
by
revealing
,
foreshowing
,
and
threatning
of
wrath
,
convincing
the
soul
thereof
,
and
shewing
God
to
be
truly
angry
.
Rom.
1.18
.
that
his
wrath
is
revealed
from
heaven
against
all
ungodlinesse
and
unrighteousness
of
men
;
and
against
theirs
in
particular
.
4
Horrour
and
fear
.
4
Hereupon
follows
horrour
and
amazement
through
fear
of
this
wrath
and
of
the
Justice
of
God
.
The
soul
is
at
a
stand
;
the
hammer
of
the
Law
hath
given
it
such
a
blow
,
that
it
is
dazzeled
,
confounded
,
and
knows
neither
what
to
think
of
it self
,
nor
what
to
do
;
as
it
was
with
Saul
posting
to
Damascus
;
yea
it
,
with
Belshazzar
,
see
's
the
vengeance
written
,
and
the
hand-writing
of
condemnation
against
it self
,
apprehending
nothing
but
some
fearful
and
sudden
wrath
ready
to
befall
it
,
so
that
it
begins
to
quake
and
tremble
(
as
he
did
in
the
midst
of
his
jollitie
)
in
an
expectation
of
some
fiery
indignation
;
his
life
,
even
that
of
his
soul
,
hanging
in
doubt
before
him
,
fearing
day
and
night
,
as
having
no
assurance
of
it
,
and
having
nothing
in
his
eye
but
his
sin
,
the
cause
of
his
fear
,
and
damnation
and
death
,
as
the
wages
and
fruit
of
his
sin
,
which
seeing
God
hath
him
in
chase
,
he
knowes
not
how
soon
or
suddainly
it
may
befall
him
.
And
this
is
that
spirit
of
fear
,
2
Tim.
1.7
.
Rom.
8.15
.
and
of
bondage
,
spoken
of
in
scripture
,
Heb.
2.14
.
5
Sorrow
and
griefe
.
5.
Now
with
this
,
or
upon
this
apprehension
of
cause
of
fear
,
there
goeth
or
followeth
sorrow
,
wounding
,
pricking
of
heart
,
stinging
of
conscience
,
and
present
feeling
of
hell
torments
,
lesse
or
more
.
For
what
is
painfull
when
it
is
present
,
is
not
without
pain
in
the
certain
expectation
of
it
,
(
as
on
the
contrary
a
man
may
,
and
the
true
Christian
doth
,
even
under
affliction
,
rejoyce
in
hope
of
glory
:
so
these
I
speake
of
,
do
sorrow
and
feel
sensible
grief
in
the
fear
of
hell
)
the
soul
is
wounded
,
pierced
and
stabbed
as
with
the
point
of
a
sword
,
hell
is
already
begun
in
the
conscience
,
which
saith
I
have
thus
and
so
sinned
against
a
just
God
,
and
damnation
is
my
portion
:
and
thus
the
curse
of
the
Law
,
particularly
seizeth
upon
the
soul
.
6.
Self-despair
.
6.
This
is
accompanied
with
self-Judging
,
and
(
through
a
sight
of
its
own
inability
to
help
it self
)
with
self-despair
also
;
whereby
the
soul
lies
plunged
,
as
a
bull
in
the
net
,
and
by
striving
is
more
intangled
,
seeing
its
own
help-lesse
and
so
hope-lesse
condition
,
lying
in
bondage
under
the
fear
of
death
,
and
of
eternall
wrath
.
Now
this
,
as
the
three
former
,
is
as
from
the
Sanction
of
the
Law
,
and
curse
annexed
and
denounced
to
the
breach
of
it
,
so
especially
it
flowes
from
the
conclusion
of
that
practicall
syllogisme
spoken
of
,
which
conscience
makes
,
where
is
both
self-judging
,
an
act
of
conscience
,
and
affections
sutable
,
stirred
up
in
the
will
and
soul
.
7.
Consultation
,
and
a
driving
of
a
man
out
of
himself
.
7
Now
this
desperate
condition
of
the
soul
makes
it
(
it
may
be
,
but
alwayes
with
those
whom
God
will
convert
)
look
about
to
see
,
as
it
were
,
if
any
help
or
meanes
of
help
be
neer
,
and
causeth
a
consultation
,
and
an
inquiry
after
them
,
if
possibly
there
may
be
cure
;
as
in
these
here
,
in
Saul
or
Paul
,
and
in
the
Jaylour
:
and
this
I
make
also
a
work
of
the
Law
,
and
of
natural
conscience
;
the
law
being
(
I
take
it
in
this
sence
)
said
to
be
our
schoolmaster
,
to
bring
us
unto
Christ
;
not
that
it
taught
Christ
,
but
that
it
,
convincing
us
of
sin
,
and
of
the
curse
,
and
bringing
us
to
self-despair
,
so
sent
or
forced
us
to
seek
help
,
if
any
,
or
wheresoever
any
could
be
had
:
and
that
only
is
in
and
from
Christ
;
for
it
,
as
a
schoolmaster
,
first
strips
us
naked
of
our
own
conceited
wisdom
,
righteousnesse
,
holinesse
,
power
;
and
then
whips
&
lasheth
our
naked
consciences
,
as
with
the
strokes
of
an
iron
rod
;
it
so
sends
us
out
of
our selves
wholly
,
without
affording
us
any
help
,
hope
or
succour
,
to
seek
and
inquire
,
first
,
if
help
may
be
had
or
hoped
for
elsewhere
and
then
where
,
or
in
,
and
from
whom
it
may
be
had
,
and
by
what
means
.
(
which
conceit
of
possibility
of
help
,
made
the
heathen
of
old
,
and
many
superstitious
ones
now
,
fly
to
so
many
devices
and
superstitious
practices
of
their
own
devising
)
.
And
thus
by
the
law
,
and
these
works
thereof
on
the
conscience
,
the
way
is
prepared
for
the
mercy
of
the
Gospel
:
so
that
were
it
not
for
that
which
reacheth
out
an
hand
to
such
as
are
otherwise
ready
to
perish
,
no
flesh
could
be
saved
.
SECT.
4.
The
order
of
the
works
of
the
Gospel
.
2
The
distinct
and
orderly
work
of
the
Gospel
.
2
THe
workes
then
of
the
Gospel
.
(
presupposing
those
of
the
Law
)
and
the
orderly
proceeding
of
the
same
,
are
now
briefly
to
be
noted
.
The
Gospel
hath
also
its
preparatory
works
before
conversion
and
faith
be
fully
wrought
:
and
the
order
is
this
.
1
Knowledge
of
the
Gospel
.
1
God
having
by
the
law
,
first
;
humbled
the
sinner
,
if
he
intend
him
any
further
good
,
he
doth
first
support
and
keep
him
from
utter
despair
,
by
publishing
the
glad
tidings
of
the
Gospel
,
and
by
letting
him
hear
and
know
of
a
remedy
,
and
that
his
case
is
(
though
to
him
in
himself
,
yet
)
not
absolutly
desperate
;
and
that
upon
some
termes
salvation
may
be
had
,
Joh.
3.16
.
and
is
possible
:
so
an
assent
is
wrought
in
him
to
the
Gospel
as
true
.
Which
knowledge
,
by
Gods
further
grace
,
works
affections
and
actions
sutable
in
him
.
2
Hope
.
2
So
hearing
of
a
remedy
,
though
the
conditions
of
self-deniall
in
his
sweet
and
beloved
sins
,
of
repentance
and
faith
,
seem
things
impossible
(
as
to
him
considered
in
himself
they
are
)
;
yet
being
pricked
forward
by
the
aforesaid
terrours
of
the
law
,
as
by
so
many
piercing
goads
,
and
thereupon
put
upon
it
to
do
something
,
not
to
sit
still
,
but
(
with
the
Lepers
at
the
gate
of
Samaria
in
the
famine
)
to
put
it
to
the
adventure
,
as
knowing
he
must
either
do
something
,
or
else
dye
eternally
:
this
despair
of
help
in
himself
makes
him
seek
help
elsewhere
;
not
without
some
general
and
confused
hope
that
he
also
,
1
General
.
as
well
as
some
others
he
told
of
,
it
may
get
case
to
his
distressed
conscience
,
which
as
yet
he
findes
not
.
And
thus
he
generally
assents
to
the
Gospel
as
good
,
as
well
as
to
the
law
,
presenting
him
with
wrath
:
yea
as
good
to
him
,
and
so
God
gives
him
,
particular
hope
from
the
generality
of
the
promise
,
2
particular
.
Mat.
11.28
.
to
all
that
are
heavy
laden
,
whereby
he
excludes
none
but
such
as
exclude
themselves
.
3
Melting
and
true
Contrition
.
3.
Hereupon
the
heart
,
which
though
broken
before
,
yet
retaines
its
hardnesse
,
begins
to
melt
and
to
thaw
,
being
warmed
with
a
sense
of
Gods
goodnesse
and
readinesse
to
shew
mercy
to
him
so
unworthy
,
so
old
a
sinner
,
and
(
it
may
be
)
frozen
in
the
same
:
what
?
any
hope
for
such
a
vile
wretch
,
and
that
from
so
great
and
holy
a
God
?
oh
,
beast
that
I
am
,
that
I
should
ever
so
much
and
so
long
have
offended
so
good
a
God!
&c.
Thus
the
heart
is
brought
to
true
contrition
,
and
now
grieves
,
not
in
sense
of
the
curse
and
wrath
deserved
so
much
,
as
of
love
ready
to
be
shewed
to
such
a
vile
and
immeriting
wretch
,
as
he
both
thinks
and
will
call
him self
:
not
for
the
punishment
of
sin
so
much
as
for
the
sin
it self
,
as
it
is
disobedience
,
and
disloyaltie
to
God
,
dishonour
to
his
name
,
and
that
which
hath
made
,
and
doth
still
make
a
separation
between
the
soul
and
God
:
thus
he
begins
to
conceive
of
sin
as
alone
able
to
make
a
man
miserable
,
without
any
other
misery
,
even
in
abundance
.
With
pliablenesse
to
Gods
will
.
And
thus
the
heart
being
molten
,
is
made
pliable
and
ready
to
be
cast
into
the
mould
of
Gods
will
,
as
in
my
Text.
And
hereof
,
I
take
,
the
reprobate
come
short
,
who
as
Ahab
,
Cain
,
Judas
,
Felix
,
may
be
broken
and
wounded
,
and
tremble
,
but
still
be
heard-harted
and
unpliable
to
Gods
will
.
4
Self-denial
.
4.
Herewith
goeth
self-denial
,
renouncing
of
all
parts
,
and
priviledges
,
gifts
and
abilities
in
a
mans
self
,
with
an
inward
acknowledgement
of
his
own
impotency
,
guiltinesse
,
unworthinesse
.
5
High
esteem
of
Christ
.
5.
Together
with
an
high
estimation
of
Christ
above
all
,
as
in
Paul
,
Philip.
3.7
,
8
,
&c.
6
Desire
of
pardon
.
6
Desire
of
ease
and
pardon
by
Christ
,
and
of
direction
what
to
do
to
be
saved
:
oh
,
he
should
be
one
of
a
thousand
to
him
,
most
welcome
,
who
could
bring
him
such
tidings
,
and
bring
him
an
olive-leafe
.
7.
Then
upon
good
direction
given
,
as
in
my
Text
,
and
the
next
verse
to
it
,
7
Approch
to
the
throne
of
grace
,
where
,
verse
38.
and
as
Acts
16.31
.
there
is
an
Approach
and
coming
to
the
throne
of
gr●ce
,
with
resolution
there
to
speed
or
there
to
dye
.
1
Confession
.
Where
particularly
i●
1
humble
confession
of
sin
,
with
all
the
aggravations
of
it
,
as
Luke
18.13
.
and
15.19
.
in
the
publican
and
prodigall
.
2
Prayer
.
3
Hope
of
being
heard
,
4
Joy
,
&c.
Luke
19.
2
Prayer
,
with
3
hope
in
speciall
of
pardon
,
4
joy
in
that
hope
,
grounded
on
Gods
call
and
promise
(
and
not
as
in
Agug
,
but
)
as
in
Zacheus
,
and
the
blind
man
,
Mark
10.49
50.
be
of
good
comfort
,
rise
,
he
(
the
Master
)
calleth
thee
.
5
A
willingnesse
to
part
with
all
,
to
sell
all
for
Christ
.
8
Special
application
,
and
closing
with
Christ
8
After
which
or
with
which
is
a
speciall
application
of
Christ
unto
a
mans
self
,
and
of
the
promise
of
pardon
and
of
salvation
▪
with
a
trusting
and
relying
on
him
for
acceptation
of
his
person
,
prayers
and
indeavours
,
and
for
salvation
,
and
all
good
things
:
This
is
his
closing
with
Christ
.
9
Assurance
.
9
Then
follows
the
sealing
of
the
promise
,
assurance
and
perswasion
.
10
Perseverance
Then
Perseverance
in
the
faith
and
grace
of
conversion
to
the
end
,
not
without
some
failings
,
but
without
falling
away
from
that
grace
either
wholly
(
and
habitually
)
or
finally
.
11
Salvation
.
11
After
all
follows
the
consummation
of
grace
in
glory
,
and
the
end
of
our
faith
,
the
salvation
of
our
souls
,
1
Pet.
1.9
.
The
scope
of
this
last
discourse
,
(
which
is
not
to
prescribe
God
:
or
to
build
our
justification
upon
duties
or
qualifications
:
or
to
derogate
from
free
grace
,
or
to
hold
men
to
a
legal
faith
,
&c.
)
And
the
main
Doctrine
repeated
.
Such
an
order
as
this
there
is
in
the
work
of
Conversion
;
which
I
name
,
not
to
bind
the
Lord
to
an
order
,
or
to
an
uniform
dealing
with
all
converts
,
some
whereof
he
humbles
more
,
some
lesse
;
and
accordingly
comforts
some
sooner
then
others
:
in
some
he
works
all
these
in
a
shorter
time
,
(
it
may
be
at
one
Sermon
)
whereas
others
are
long
held
under
the
spirit
of
bondage
before
they
come
to
hope
or
to
any
assurance
;
some
stick
longer
in
the
birth
then
others
:
neither
do
I
intend
to
tye
every
convert
to
give
a
strict
account
of
all
these
particulars
,
or
of
the
severall
degrees
,
and
steps
by
which
he
hath
been
brought
along
:
But
my
chief
aim
in
naming
these
in
this
order
,
is
to
shew
and
declare
,
and
withall
to
make
good
the
former
point
of
Doctrine
,
which
is
that
such
as
God
will
convert
and
save
,
must
first
be
pricked
in
heart
,
that
Conversion
and
faith
is
not
wrought
in
an
instant
,
without
some
preparatory
works
going
before
,
and
that
in
the
generall
,
God
first
humbles
before
he
comforts
:
there
is
constantly
this
Order
:
first
,
sight
of
sinne
,
sense
of
wrath
,
wounding
,
pricking
,
self-despair
,
and
then
and
not
before
,
or
not
without
the
other
,
hope
of
mercy
,
joy
,
comfort
,
true
conversion
,
faith
,
assurance
,
5
The
application
,
and
use
of
the
said
Doctrine
perseverance
and
salvation
,
So
that
now
at
length
,
this
main
doctrine
being
explaned
,
illustrated
,
Demonstrated
,
and
both
reasons
of
it
given
,
and
the
manner
,
order
,
steps
and
degrees
of
Conversion
shewed
:
It
remains
that
it
be
applied
and
made
use
of
.
CHAP.
XI
.
Containing
an
use
preparative
to
the
rest
,
or
of
triall
.
1Vse
of
triall
.
of
our
estate
.
1
THe
first
Vse
shall
be
preparatory
to
the
rest
;
and
it
is
for
Triall
,
and
by
way
of
Query
.
I
ask
thee
then
whosoever
,
whether
thou
ever
hast
been
savingly
or
at
all
pricked
in
in
conscience
,
or
wounded
in
spirt
for
thy
sins
?
thou
mayest
try
thy self
and
know
the
state
and
condition
of
thy
soul
by
that
which
hath
been
taught
and
proved
:
at
least
negatively
,
so
that
,
not
finding
such
things
,
and
such
effects
of
the
word
of
God
,
and
particularly
of
the
legal
part
of
it
wrought
in
thee
,
thou
hast
just
cause
to
suspect
thy
faith
,
yea
undoubtedly
to
conclude
that
as
yet
thou
art
no
true
Convert
,
nor
in
state
of
grace
,
and
that
thou
hast
not
Christ
,
as
wanting
faith
:
for
when
all
such
effects
of
the
Law
are
wrought
in
thee
,
thou
hast
yet
much
to
do
:
but
if
these
things
be
not
done
,
then
art
thou
farre
off
from
grace
,
and
if
so
in
that
state
,
before
thou
be
so
humbled
,
thou
diest
,
thou
art
for
ever
undone
.
Now
whereas
these
works
are
the
effects
of
the
Law
and
word
1
preached
,
Foure
Interrogatories
put
to
each
conscience
▪
whereby
sinne
both
against
the
Law
and
Gospel
is
made
known
and
discovered
.
2
Applyed
,
whereby
sinners
are
convinced
and
made
guilty
.
3.
Pressed
upon
them
,
and
followed
home
with
curses
and
denunciations
of
wrath
,
&c.
whereby
,
1
in
the
conscience
follows
self-judging
,
and
self-condemnation
,
2
In
the
Affections
,
horrour
,
sorrow
,
shame
,
self-despair
,
Yea
and
3
it
may
be
hereupon
,
in
the
understanding
,
consultation
what
to
do
.
I
ask
first
dost
thou
know
thy self
and
thy
wayes
to
be
sinfull
and
vile
?
Dost
thou
now
see
that
evill
by
thy self
which
formerly
thou
knewest
not
?
1
Concerning
our
knowledge
.
Doth
thine
uncleannesse
,
evill
concupiscence
,
covetousnesse
appeare
to
thee
no
longer
tricks
of
youth
,
naturall
desires
,
good
thrift
and
husbandy
,
and
thine
excesse
and
abuse
of
Gods
good
creatures
in
and
for
company
of
others
,
no
longer
good
fellowship
,
and
neighbourhood
,
and
sociablenesse
?
and
so
in
other
particulars
,
where
thou
hast
called
evil
good
,
and
good
evil
,
by
condemning
in
thy self
others
,
and
the
good
wayes
of
God
of
too
much
precisenesse
,
humour
,
folly
and
madnesse
;
but
do
the
aforesaid
vices
now
shew
themselves
to
thee
in
the
glasse
of
the
Law
,
and
word
preached
,
to
be
what
indeed
they
are
,
horrible
sins
of
dishonour
done
to
God
,
provocations
of
the
eyes
of
his
glory
,
pernicious
to
thy
soul
?
&c.
and
hast
thou
another
judgement
then
formerly
of
the
good
wayes
of
God
and
of
his
people
?
This
is
a
good
beginning
and
signe
that
God
intends
further
good
unto
thee
,
and
throughly
to
convert
thee
.
But
if
thou
art
not
touched
with
a
sight
or
sense
of
thy
evill
estate
and
wayes
,
if
yet
through
thy
ignorance
,
thou
be
alive
in
thine
own
conceit
,
I
must
tell
thee
,
thou
art
dead
in
sinnes
,
and
in
thy
naturall
and
lost
estate
,
and
so
continuing
shalt
die
in
thy
sinnes
,
and
perish
for
ever
.
2
Concerning
the
judging
of
our selves
.
Revel.
3.17
.
2
Hast
thou
yet
never
been
made
by
the
word
and
Law
,
to
judge
thy self
,
thine
estate
and
wayes
?
Hast
thou
never
been
made
guilty
,
self-convinced
,
self
condemned
,
to
be
under
wrath
,
or
at
least
to
be
most
worthy
of
wrath
?
I
must
tell
thee
,
thou
must
then
be
judged
of
God
,
and
that
eternally
.
Hast
thou
not
been
sensible
of
thine
estate
under
darknesse
,
under
Gods
wrath
,
under
the
curse
and
damnation
?
and
so
hast
thou
not
been
weary
of
thy
naturall
estate
and
condition
?
I
say
then
thou
hast
cause
to
fear
eternal
darknesse
,
wrath
and
damnation
.
Dost
thou
think
thy self
in
good
estate
,
and
wast
thou
never
convinced
or
sensible
of
worser
condition
then
thou
art
in
?
Suspect
thy self
,
all
is
not
well
with
thee
.
He
that
dreams
of
a
conversion
or
state
of
grace
,
and
of
a
fulnesse
without
some
sense
of
his
former
estate
,
shall
when
he
a
wakes
prove
hungry
,
empty
of
grace
,
deceived
in
and
by
a
false
birth
,
yea
and
hardened
to
his
destruction
.
Judge
then
thy self
in
time
,
that
thou
be
not
for
ever
judged
of
the
Lord
:
I
exhort
thee
to
take
heed
of
security
,
to
arraigne
thy self
at
thine
own
bar
,
and
to
suffer
the
word
to
judge
,
try
,
yea
and
to
condemn
thee
.
Try
by
it
not
onely
thy
cursed
estate
by
nature
,
and
thy
grosser
sinnes
,
but
thy
omissions
,
yea
,
thy
best
actions
,
thy
vertues
,
and
righteousnesse
,
thy
services
and
sacrifices
in
which
thou
restest
and
seemest
to
trust
.
3
Concerning
our
sorrow
.
3
Let
me
ask
thee
;
hast
thou
never
yet
sorrowed
when
thou
hast
heard
and
been
wounded
for
thy
sinne
,
nor
trembled
at
the
voice
▪
Habbak
.
3.16
.
I
must
say
and
tell
thee
,
the
more
is
behind
,
and
for
the
present
thou
art
far
from
true
joy
:
know
;
that
sorrow
must
be
in
the
evening
,
before
there
be
joy
in
the
morning
:
thou
must
sow
in
tears
before
reap
in
joy
.
4
Concerning
our
consultation
.
Lastly
,
hast
thou
never
as
yet
either
questioned
thine
estate
,
or
come
so
farre
,
as
to
consult
about
the
bettering
of
it
,
and
to
come
out
of
thine
old
and
naturall
condition
?
I
say
,
do
both
the
one
and
the
other
in
time
,
and
know
now
(
till
I
tell
thee
more
fully
of
it
hereafter
on
this
Text
)
that
God
fills
those
mens
heads
with
care
and
consultation
,
whom
he
meanes
to
save
.
This
for
the
first
preparative
and
most
generall
Use
.
CHAP
XII
.
Shewing
the
desperate
estate
of
secure
sinners
,
and
danger
of
a
false
peace
.
2
Second
sort
of
uses
concern
such
as
yet
have
notbeen
pricked
,
or
not
sorrowed
.
1Vse
of
Instruction
.
not
to
please
themselves
with
their
false
peace
NOw
upon
this
Triall
it
will
be
discovered
whether
thou
hast
been
pricked
,
wounded
,
convinced
and
made
sorrowfull
for
thy
sinne
or
not
.
And
first
,
if
not
,
here
is
an
Use
and
matter
both
of
Instruction
,
and
of
Exhortation
to
thee
.
But
if
yea
,
then
here
are
other
Uses
for
thee
.
1
The
secure
sinner
,
(
whether
of
more
profane
,
or
of
civill
conversation
)
is
hence
instructed
not
to
please
himself
in
his
secure
estate
,
or
false
Peace
.
He
that
hath
not
in
some
good
measure
been
under
the
spirit
of
bondage
,
troubled
for
his
fin
,
pricked
and
wounded
in
conscience
,
hath
just
cause
to
suspect
himself
,
all
is
not
well
.
Many
please
themselves
in
their
secure
courses
,
load
their
consciences
,
yea
wound
&
gash
the
same
with
the
guilt
of
many
enormous
and
grosse
sins
,
and
yet
blesse
themselves
in
their
condition
,
and
remain
unsensible
and
of
stupified
consciences
;
sorry
they
would
be
to
be
in
such
case
as
they
have
seen
or
see
some
others
to
be
in
,
who
yet
indeed
are
either
in
the
state
of
grace
,
or
in
a
good
way
unto
it
.
Yet
those
other
are
such
as
these
wretches
should
be
if
ever
they
prove
true
Converts
:
Those
other
it
may
be
with
David
,
have
their
sins
often
before
their
eys
,
which
draw
out
tears
of
true
&
hearty
yea
alsoof
saving
sorrow
&
repentance
from
them
but
these
secure
ones
cast
all
behind
their
backs
,
and
leave
all
to
be
reckoned
for
hereafter
,
are
moved
with
nothing
they
either
think
,
say
or
do
;
and
are
not
willing
at
any
time
to
have
ought
in
their
thoughts
or
before
their
eyes
,
but
such
things
as
may
give
the
flesh
content
,
and
which
may
blind
their
eyes
and
besot
their
souls
,
namely
sensuall
delights
and
pleasures
gain
,
nonours
in
the
world
,
love
,
and
favour
of
men
and
such
like
.
True
peace
distinguished
from
false
.
1
It
goes
with
Righteousnesse
.
Rom.
14
2.2
is
grounded
on
the
Gospel
.
That
it
is
no
true
peace
,
but
a
fools
Paradise
and
false
peace
which
they
enjoy
,
is
most
evident
.
1
True
peace
and
righteousnesse
go
together
;
the
Kingdome
of
God
is
(
not
meat
and
drink
or
pleasures
,
or
ought
else
of
that
nature
but
)
righteousnesse
and
peace
,
and
joy
in
the
holy
Ghost
.
But
their
peace
and
joy
is
not
such
.
2
True
peace
is
grounded
on
the
Gospel
of
peace
,
which
works
reconciliation
with
God
,
Rom.
5.1
.
but
their
false
peace
cannot
endure
the
Gospel
or
the
reproofs
of
the
word
,
as
we
see
in
Ahab
hating
Michaiah
,
and
may
see
in
these
men
not
enduring
to
be
told
of
their
sinnes
,
or
to
be
called
to
mourn
and
to
weep
for
the
same
,
and
for
their
ensuing
miseries
.
3
It
issues
out
of
sorrow
for
sinne
.
3
In
a
word
,
true
peace
,
sound
and
solid
comfort
is
,
for
order
of
nature
,
yea
and
working
,
after
,
yea
out
of
true
sorrow
for
sin
,
trouble
of
conscience
,
and
spirit
of
bondage
,
as
hath
already
plentifully
been
shewed
:
theirs
not
being
such
,
cannot
be
good
.
●
Terrour
●secure
ones
,
who
have
not
arowed
for
sin
.
Let
me
then
read
thee
thy
doom
,
thou
secure
sinner
whosoever
thou
art
,
and
shew
thee
what
cause
thou
hast
to
suspect
thy self
till
thou
hast
at
least
been
wounded
,
pricked
,
and
pierced
in
thy
couscience
for
thy
sinne
in
some
sense
and
feeling
of
Gods
displeasure
against
thee
for
the
same
.
Their
secure
estate
is
a
signe
that
they
are
stil
,
1
in
their
naturall
condition
,
and
in
sinne
.
Simil.
This
is
a
sign
1
that
thou
art
still
in
thy
natural
,
that
is
in
thy
damnable
estate
,
in
which
thou
camest
into
the
world
,
and
wast
by
nature
a
child
of
wrath
as
well
as
others
.
Is
sin
no
burthen
to
thee
?
It
is
a
signe
thou
art
yet
in
sin
,
as
in
thine
own
element
.
For
as
the
weight
of
water
is
not
felt
in
the
water
,
as
not
of
a
man
who
shall
dive
deep
into
the
sea
;
whereas
one
hoggeshed
of
water
on
the
land
would
crush
him
:
so
to
a
soul
any
way
separate
and
divided
from
sin
,
who
her
it
be
in
its
judgement
,
will
or
aff●ction
,
sin
will
be
as
it
was
to
David
,
and
heavy
burthen
too
heavy
for
it
to
bear
,
and
will
make
the
soul
to
cry
to
God
for
ease
,
as
finding
no
peace
,
Psal.
38.1
,
2
,
3
,
4
rest
or
health
because
of
its
sin
;
whereas
if
the
soul
be
not
in
some
measure
burthened
and
troubled
with
sin
,
but
do
still
make
light
of
it
,
as
Samson
did
of
the
brazen
gates
of
the
City
,
and
do
still
bath
it self
in
the
delights
and
pleasures
of
sinne
,
it
must
needs
prove
that
it
and
sinne
is
yet
all
one
,
and
that
there
is
no
separation
made
between
them
as
yet
,
and
consequently
that
it
remains
in
its
naturall
and
damned
estate
,
and
that
sin
unsorrowed
for
will
prove
to
it
as
that
dead
sea
of
Sodom
,
which
causeth
all
living
things
to
dy
that
come
into
it
.
2
That
they
are
in
Satans
possession
.
2
And
so
this
false
Peace
is
also
a
signe
that
such
an
one
is
in
Satans
possession
,
all
things
are
so
quiet
within
him
,
Satan
molests
none
so
much
,
as
those
that
make
from
him
,
and
those
he
will
not
suffer
to
be
quiet
,
as
we
have
heard
;
onely
the
Lord
first
by
his
word
troubles
those
souls
he
means
to
save
,
all
is
so
quiet
.
as
by
the
Angel
the
waters
were
troubled
before
any
cure
was
done
.
Now
what
a
condition
it
is
to
be
in
Satans
keeping
,
yea
possession
,
let
any
wise
man
consider
.
3
and
dead
in
sin
,
3
This
condition
of
secure
sinners
doth
plainly
shew
them
to
be
dead
in
and
by
sinne
,
and
deprived
of
all
spirituall
sense
and
life
.
To
be
without
the
sense
of
feeling
is
a
certain
signe
of
death
:
now
these
being
wounded
,
as
being
without
sense
.
stung
and
pierced
by
the
word
,
yea
hewed
by
it
(
for
such
are
the
effects
of
the
word
,
even
〈◊〉
slay
and
kil
men
,
)
that
is
to
devote
the
impenitent
to
certain
destruction
,
yea
damnation
of
soul
and
body
)
yet
shew
themselves
no
whit
sensible
,
but
are
as
dead
and
senselesse
blocks
under
the
lashes
and
strokes
of
the
word
,
herein
like
the
drunkard
,
or
as
he
described
,
Pro.
23.34.35
.
—
lying
down
in
the
midst
of
the
sea
,
or
upon
the
top
of
a
mast
:
They
have
strucken
me
(
shall
be
say
)
and
I
was
not
sick
;
they
have
beaten
me
,
and
I
felt
it
not
,
&c.
4
That
they
are
far
from
Repentance
,
4.
It
s
a
signe
that
secure
sinners
have
not
as
yet
entred
the
porch
or
so
much
as
touched
the
threshold
of
the
School
of
Repentance
,
whereof
this
pricking
of
conscience
in
my
text
is
made
the
first
stop
,
as
hath
been
so
largely
shewed
and
proved
.
It
is
a
strong
argument
that
the
word
,
(
the
means
and
instrument
working
by
the
spirit
,
without
the
fruit
of
the
word
,
true
repentance
)
hath
not
had
as
yet
any
healing
or
saving
work
on
the
soul
.
What
vertue
is
there
in
that
Physick
,
which
makes
not
the
Patient
sicker
then
he
was
,
and
puts
him
not
to
pain
?
What
healing
vertue
is
in
the
plaister
,
if
it
smart
not
?
and
it
s
a
sure
signe
that
the
dislocated
or
broken
bone
is
not
brought
right
to
its
place
,
if
there
be
no
pain
felt
in
the
setting
.
Where
no
sorrow
follows
sin
,
where
no
remorse
of
conscience
is
in
sinners
,
and
come
short
of
Reprobates
,
as
not
so
humbled
and
sensible
as
was
1
King
Ahab
.
2
King
Pharaoh
who
confessed
his
sinne
,
they
may
justly
seem
to
be
in
worse
case
then
many
who
now
are
deeply
plunged
into
hell
.
How
many
have
we
that
never
hung
down
the
head
with
King
Ahab
,
nor
were
moved
with
any
denunciation
of
judgement
?
How
many
who
never
yet
were
so
much
humbled
as
King
Pharaoh
,
a
very
reprobate
,
but
remain
yet
obstinate
and
obdurate
?
they
are
called
upon
to
let
their
beloved
and
gainfull
sinnes
go
,
and
to
part
with
them
,
as
he
was
to
let
the
people
of
Israel
to
go
out
of
his
land
,
which
at
length
he
did
,
though
with
little
thanks
,
being
forced
thereunto
by
the
extremity
of
plagues
from
God
:
but
do
many
of
us
so
much
as
he
?
Exod.
9
,
27.28
.
and
10.16
,
17.
he
confessed
his
sin
,
and
said
,
I
have
sinned
this
time
,
the
Lord
is
righteous
,
and
I
and
my
people
are
wicked
:
intreat
the
Lord
(
for
it
is
enough
)
&c.
and
,
I
have
sinned
against
the
Lord
your
God
(
said
he
to
Moses
and
Aaron
)
and
against
you
,
sought
the
prayer
of
Moses
,
and
12.31
,
32
,
33.
—
now
therefore
forgive
—
and
intreat
the
Lord
your
God
that
he
may
take
away
this
death
onely
:
yea
at
length
he
did
(
according
to
Gods
command
)
let
the
people
go
,
yea
was
urgent
upon
them
(
apprehending
nothing
but
death
for
him
and
his
,
who
said
,
we
be
all
dead
men
)
;
and
dismissing
them
he
said
,
go
,
and
at
length
(
though
forced
)
did
obey
.
be
gone
,
and
blesse
me
also
.
But
have
we
not
many
that
never
yet
confest
their
sinness
as
he
did
,
who
never
intreated
Moses
,
or
any
faithfull
Minister
of
God
to
pray
for
them
in
all
their
life
?
who
never
yet
obeyed
God
,
or
put
away
their
beloved
sins
,
neither
in
love
to
God
,
nor
in
fear
?
How
many
amongst
us
are
there
that
never
see
not
confess
their
sin
,
or
shew
any
readiness
to
turn
from
their
evil
way
when
God
stands
in
their
way
by
his
judgements
threatned
,
as
yet
did
Balaam
?
Num.
22.34
.
that
never
had
any
such
good
motions
,
savoury
thoughts
and
speeches
as
hee
had
:
3
Balaam
.
but
wil
go
on
in
the
very
face
of
God
,
and
in
despite
of
his
judgements
threatned
;
yea
,
it
may
be
also
inflicted
?
as
Isa.
57.17
.
and
so
in
other
sins
.
God
meets
men
in
the
way
of
infamy
for
their
uncleanness
,
and
yet
they
wil
go
on
in
that
way
stil
:
in
the
way
of
their
hatred
and
plotting
mischief
against
Gods
faithful
servants
,
and
yet
they
wil
on
stil
in
that
way
;
which
yet
Balaam
did
not
:
for
seeing
at
length
the
Angel
,
and
his
sword
drawn
in
his
hand
,
hee
bowed
down
his
head
,
and
fell
shat
on
his
face
,
saying
,
I
have
sinned
(
for
he
went
with
a
purpose
to
curse
Gods
people
;
)
now
therefore
if
it
displease
thee
,
Numb
.
22.31
,
-34.
I
wil
get
mee
back
again
.
How
many
,
who
never
relent
for
any
wrong
they
do
Gods
faithful
servants
,
as
yet
did
Saul
(
a
reprobate
)
towards
David
?
4
Saul
.
1
Sam.
24.16
,
17
,
18
,
19.
5.
Herod
.
Who
never
reverence
Gods
Ministers
,
or
hear
them
gladly
,
or
upon
hearing
,
reform
and
do
many
things
,
as
yet
did
Herod
?
who
yet
afterwards
took
off
John's
head
;
and
yet
not
without
sorrow
.
Who
never
tremble
when
they
hear
Discourses
and
Sermons
of
righteousness
,
temperance
,
and
judgement
to
come
,
as
yet
Felix
did
?
and
yet
they
(
I
beleeve
)
as
unrighteous
,
6
Felix
.
Acts
24.25
.
intemperate
,
and
lyable
to
judgement
in
many
other
regards
as
Felix
was
.
Nay
,
never
complain
so
much
as
Cain
did
,
7
Cain
.
either
of
sin
or
punishment
,
or
of
being
cast
out
of
Gods
presence
,
but
rather
please
themselves
in
their
sins
,
and
cast
themselves
daily
out
of
Gods
presence
and
favour
,
and
make
themselves
unworthy
to
partake
with
Gods
people
in
the
communion
of
Saints
?
Yea
lastly
,
Have
we
not
many
who
come
short
even
of
Popish
penance
?
who
never
were
yet
so
compunct
in
heart
,
and
troubled
in
conscience
as
was
Judas
?
8
Judas
.
who
never
confessed
their
sins
by
name
,
and
with
aggravation
of
it
,
as
he
,
saying
,
I
have
sinned
in
betraying
innocent
blood
?
neither
ever
made
restitution
,
as
he
did
,
of
goods
ill
gotten
?
or
sought
to
give
satisfaction
for
any
wrong
done
by
them
?
The
folly
of
such
secure
sinners
,
Oh
then
the
extreme
folly
and
madness
of
such
secure
sinners
!
who
think
themselves
in
good
case
,
and
wil
hope
to
be
saved
as
wel
as
any
,
and
yet
come
short
of
very
reprobates
!
But
if
those
named
,
and
such
like
,
who
shewed
more
compunction
of
heart
;
and
therein
,
and
in
their
confessions
of
sins
,
and
other
works
,
and
their
certain
damnation
.
Jude
ver.
7.
have
so
far
outstripped
and
gone
before
you
,
be
yet
gone
to
hel
,
to
the
divel
,
and
to
destruction
,
and
now
suffer
the
vengeance
of
eternal
fire
;
what
wil
become
of
you
secure
and
senselesse
sinners
,
who
feed
,
sport
,
play
,
minde
the
world
,
use
means
of
unlawful
gain
,
without
all
fear
of
Gods
judgements
,
so
much
and
so
often
threatned
in
his
name
by
his
ministers
,
and
executed
by
himself
on
others
?
How
shal
you
escape
the
damnation
of
hell
?
where
shall
you
appear
,
who
yet
shew
not
such
remorse
as
these
reprobates
did
?
You
must
needs
then
,
in
this
your
case
,
be
thought
to
be
next
door
to
hel
,
and
to
the
estate
of
damned
spirits
,
being
so
stupified
as
not
to
be
moved
with
Gods
threatnings
,
no
not
with
his
gracious
promises
and
peremptory
commands
.
Vnlesse
they
do
not
onely
outstrip
these
,
but
all
Temporizers
whosoever
.
And
yet
my
deerly
Beloved
(
whose
salvation
I
long
after
,
and
do
thus
seek
)
though
you
should
do
as
much
as
these
named
;
yea
,
though
you
should
go
as
far
in
humiliation
,
sorrow
,
zeal
,
and
reformation
as
either
these
,
or
any
other
bare
Temporary
;
yea
,
as
far
as
hee
did
to
whom
our
Saviour
said
,
Thou
art
not
far
from
the
Kingdom
of
heaven
;
even
as
far
as
Jehu
in
zeal
against
(
other
mens
)
sin
;
as
far
as
Ananias
,
to
part
with
a
great
portion
of
thy
goods
for
the
publick
good
of
others
;
as
far
as
Demas
and
Alexander
,
to
forsake
the
world
,
and
thy
hopes
in
it
,
and
to
follow
poor
Christ
;
yea
,
to
venture
thy self
as
Alexander
the
Coppersmith
did
in
cleaving
to
the
truth
;
as
far
as
Nicolas
,
who
was
chosen
Deacon
by
the
Church
for
that
reverend
respect
they
had
of
his
gifts
:
or
lastly
,
as
is
said
,
as
far
as
Judas
,
who
being
an
Apostle
,
could
both
pray
and
preach
with
great
zeal
:
Yet
if
thou
goest
no
farther
,
and
out-strippest
them
not
in
sincerity
,
Dike
of
Deacif
.
ch.
10.
honesty
,
and
goodnesse
of
heart
(
as
one
well
sheweth
)
by
inward
,
renewed
good
qualities
,
as
good
never
a
whit
,
as
never
the
better
:
At
least
thou
wilt
come
short
of
salvation
.
But
I
must
remember
my self
,
that
I
am
speaking
to
,
and
of
such
as
are
sensualists
,
senselesse
sinners
,
livelesse
blocks
,
muddy
worldlings
,
in
a
word
such
as
think
it
folly
to
trouble
their
heads
or
themselves
with
any
serious
thought
of
their
sin
,
or
of
Gods
wrath
due
to
them
for
the
same
;
who
love
to
be
at
ease
,
to
enjoy
their
false
peace
,
and
their
pleasures
of
sin
without
interruption
or
molestation
,
and
in
a
word
,
who
are
loth
,
with
the
Devil
,
to
have
their
sins
cast
out
,
or
to
be
tormented
before
the
time
;
to
these
I
must
now
Lastly
,
or
Fifthly
say
,
that
this
their
secure
estate
is
a
fearful
signe
that
all
wil
not
end
well
with
them
:
5
Sensualists
and
secure
ones
have
most
cause
to
morn
.
this
their
calme
will
end
in
a
fearful
tempest
:
Such
as
now
never
dream
,
nor
wil
be
told
of
the
necessity
of
this
trouble
of
conscience
,
are
the
only
men
that
have
most
cause
to
mourn
,
&
who
indeed
are
(
by
all
that
know
their
estate
,
and
love
them
better
then
they
either
know
or
love
themselves
)
to
be
pitied
and
prayed
for
,
and
to
expect
a
storm
,
(
as
Job
did
for
his
children
in
&
after
their
feastings
.
)
For
these
are
they
who
being
merry
and
light-hearted
,
and
spending
their
days
in
wealth
and
mirth
,
suddenly
go
down
to
the
grave
,
or
to
hell
;
Job
21.13
.
as
those
secure
ones
of
the
old
world
,
Mat.
24.37
,
38
,
39.
And
as
the
Jewes
,
concerning
whom
Jeremiah
doth
pitiously
complain
and
lament
,
—
The
young
men
have
ceased
from
their
musick
:
The
joy
of
our
heart
is
ceased
,
Lament.
5.14.15
.
our
dance
is
turned
into
mourning
&c.
So
wil
secure
sinners
finde
it
either
here
or
hereafter
:
And
yet
alas
,
that
they
who
have
most
&
greatest
cause
to
weep
and
mourn
,
in
the
midst
of
their
security
,
should
be
as
they
would
seem
the
only
Jovial
&
merry
men
of
the
world
!
These
feast
and
make
merry
,
but
never
think
of
the
house
falling
upon
their
heads
,
as
once
upon
Jobs
children
,
and
on
the
Lords
of
the
Philistines
when
they
sported
themselves
with
Samson
;
or
of
the
point
of
the
sword
hanging
by
a
small
threed
over
their
heads
,
as
once
over
the
head
of
Damocles
:
or
rather
of
the
hand
writting
on
the
wall
,
as
in
Belshazzars
case
,
or
of
Gods
writing
of
their
sins
in
his
book
,
which
will
be
opened
at
the
day
of
judgement
.
These
jolly
fellowes
never
think
how
their
sin
which
they
delight
in
,
lieth
,
and
that
their
sin
will
doe
them
,
in
the
guilt
and
punishment
of
it
,
at
the
door
,
as
Cains
did
,
that
is
neer
to
seize
upon
them
,
as
dogging
them
continually
at
the
heels
,
like
a
bloodhound
pursuing
them
and
never
ceasing
till
it
overtake
them
and
fly
in
their
faces
,
when
the
iniquity
of
their
heels
shall
overtake
them
,
finde
them
out
,
Numb
.
32.23
.
and
in
their
hunted
consciences
meet
with
them
and
finde
them
out
,
if
not
before
,
yet
on
their
death-beds
perhaps
,
where
the
guilt
of
their
sin
shall
present
it self
unto
them
,
as
that
black
dog
which
appeared
to
Cornelius
Agrippa
at
his
beds-feet
whilst
he
lay
a
dying
,
pursue
them
to
death
,
or
like
Brutus
his
ghost
,
which
standing
by
him
as
he
was
writing
,
left
him
a
while
,
to
hell
,
telling
him
he
should
see
it
again
at
Philippi
,
where
in
battel
he
was
slain
;
1
Sam.
28.19
,
20.
or
like
Satan
appearing
in
Samuels
likenesse
,
and
telling
Saul
,
saying
,
to
morrow
shalt
thou
and
thy
sons
be
with
me
,
at
which
speech
,
Saul
fell
straitway
all
along
on
the
earth
,
and
was
sore
afraid
,
—
and
there
was
no
strength
in
him
.
and
judgement
.
Little
think
secure
sinners
how
soon
their
sin
will
overtake
them
,
and
bring
them
to
their
graves
,
yea
,
(
as
their
bones
were
full
of
it
)
lie
down
with
them
in
also
the
dust
,
Job
20.11
.
&c.
Ezek.
32.24.27
.
and
be
upon
their
bones
:
and
if
so
,
it
will
rise
with
them
too
,
stand
at
their
heels
,
yea
elbowes
in
judgements
to
accuse
and
condemn
them
;
so
that
their
judgement
is
not
far
off
,
and
their
damnation
sleepeth
not
:
2
Pet.
2.3
.
Their
end
is
come
,
at
least
it
watcheth
,
or
awaketh
against
them
.
Ezek.
7.6
.
These
things
being
so
,
a
man
would
wonder
,
that
any
should
,
under
the
noise
of
such
canon
shot
and
thunderings
sleep
quietly
,
Their
security
wondered
at
.
over
such
traps
dance
so
merrily
,
and
being
so
neer
hell
(
perhaps
)
as
till
to
morrow
morning
,
(
or
sooner
if
the
threed
of
their
life
be
cut
off
sooner
)
to
secure
and
blesse
themselves
in
their
vain
hope
of
heaven
:
their
only
grief
on
earth
is
to
have
such
ministers
or
others
as
shall
tell
them
of
their
sin
and
danger
,
and
check
them
in
their
courses
;
and
that
they
cannot
sinne
so
freely
as
they
would
without
controule
:
otherwise
,
no
sorrow
at
all
for
sin
appeares
.
CHAP.
XIII
.
Containing
a
large
Exhortation
to
the
Secure
;
and
Motives
urging
them
to
be
afflicted
and
to
mourn
for
sin
.
WEll
;
let
me
now
make
use
of
a
word
of
Exhortation
to
such
,
and
speake
to
them
in
S.
James
his
language
,
3Vse
,
Exhortation
,
seriously
to
consider
of
our
cause
of
mourning
.
Jam.
4.8.9
,
10.
chap.
4.8.9
,
10.
Draw
nigh
to
God
,
—
cleanse
your
hands
,
ye
sinners
,
and
purifie
your
hearts
ye
double-minded
:
Be
afflicted
and
mourn
and
weep
;
let
your
laughter
be
turned
to
mourning
,
and
your
joy
to
heavinesse
:
Humble
your selves
in
the
sight
of
the
Lord
,
and
he
will
lift
you
up
.
Ah
dearly
beloved
,
And
accordingly
to
mourn
,
let
us
learn
at
length
,
but
yet
in
time
,
to
take
our
sins
and
Gods
curse
and
wrath
due
to
them
into
deep
consideration
;
and
withall
to
be
affected
with
true
and
hearty
sorrow
for
the
same
:
sin
you
see
will
have
sorrow
,
here
or
hereafter
:
this
hath
partly
been
considered
before
.
We
see
here
,
the
elect
of
God
,
true
converts
,
such
as
God
shews
greatest
love
unto
,
seeing
the
elect
of
God
are
not
saved
without
it
.
in
converting
and
saving
their
souls
,
are
at
least
,
and
must
be
pricked
and
wounded
,
and
that
in
their
tendrest
part
,
the
heart
:
what
will
become
of
thee
then
,
and
of
all
others
,
who
sinning
as
deeply
as
any
,
yet
never
mournest
for
thy
sin
in
all
thy
life
,
(
or
at
least
to
little
purpose
)
neither
hast
thou
yet
any
will
,
purpose
,
affection
or
disposition
thereunto
?
Surely
if
such
dear
Saints
,
Servants
,
yea
Sons
and
Children
of
their
heavenly
Father
escape
not
without
finding
and
feeling
some
bitternesse
from
their
sin
,
yea
even
when
Christ
,
in
whom
they
trust
and
to
whom
they
fly
;
hath
indured
the
hot
wrath
of
God
for
them
;
what
,
mayst
thou
think
,
will
be
thy
portion
hereafter
,
if
now
thou
beest
such
an
enemy
to
godly
sorrow
and
so
averse
from
it
as
thou
art
?
being
also
by
thy
sins
unsorrowed
for
,
an
enemy
to
God
?
how
much
better
then
to
be
pricked
here
for
our
curing
,
(
as
a
tumor
gets
ease
by
pricking
)
then
to
be
put
to
indure
the
whole
wrath
of
God
hereafter
,
and
to
be
stung
to
death
forever
?
Where
we
may
also
note
,
and
might
consider
for
our
encouragement
,
and
seeing
wee
shall
not
lose
by
sorrowing
here
.
that
the
greatest
sorrows
we
here
suffer
,
when
wee
mourn
for
our
sins
savingly
,
are
in
comparison
but
prickings
,
Note
.
The
greatest
sorrows
of
the
elect
are
but
prickings
yea
,
as
flea-bitings
,
considered
with
the
eternal
torments
of
the
damned
,
which
by
timely
sorrow
now
may
,
nay
,
undoubtedly
shal
be
prevented
,
as
it
was
with
these
mourners
here
,
who
,
though
whilest
they
looked
on
Christ
whom
they
pierced
,
they
mourned
for
him
as
one
mourneth
for
his
onely
son
,
and
were
in
bitterness
for
him
as
one
is
in
bitterness
for
his
first
born
;
and
shall
be
much
more
so
at
their
calling
,
and
at
the
conversion
of
their
whole
scattered
Nation
:
and
though
some
few
be
longer
holden
under
sense
of
sin
and
wrath
here
then
most
other
converts
are
;
which
should
incourage
us
.
yet
what
lost
these
Jewish
converts
by
this
their
sorrow
and
smaller
wounds
by
pricking
,
when
they
were
presently
healed
,
and
withall
obtained
the
pardon
of
their
sins
,
ver.
38.
the
favour
of
God
,
freedom
from
condemnation
,
Rom.
8.1
.
and
from
eternal
sorrows
in
hel
;
yea
,
and
right
of
sons
,
and
heirship
to
eternal
life
and
glory
?
No
more
shalt
thou
lose
by
thy
sorrow
here
,
if
in
time
thou
give
over
thy
profane
,
carnal
,
worldly
courses
,
and
secure
living
,
and
betake
thy self
in
time
to
the
serious
exercises
of
Repentance
and
godly
sorrow
.
Dost
thou
think
,
〈◊〉
●xhorta●●●
〈◊〉
by
Motives
:
or
canst
thou
imagine
that
thou
hast
no
cause
so
to
do
?
Come
tell
me
;
have
you
who
are
now
so
secure
and
merry
no
true
cause
of
mourning
,
or
of
being
touched
and
pricked
in
conscience
and
soul
?
1
From
the
consideration
of
our
sin
,
1
Orginiall
.
1.
Are
ye
without
sinne
?
1.
Are
ye
not
inwrapped
all
of
you
in
the
guilt
of
Adams
transgression
?
I
wil
not
charge
you
to
have
brought
,
each
of
you
for
your
parts
,
in
that
regard
sorrow
,
sin
,
and
damnation
upon
all
men
that
are
or
shall
be
damned
;
though
some
wil
have
it
so
:
and
yet
I
cannot
say
but
that
thou
art
guilty
,
and
sharest
in
the
guiltiness
of
that
sin
which
did
all
this
.
And
if
so
,
it
,
wel
weighed
,
were
enough
to
break
thy
heart
,
that
thou
and
I
and
each
of
us
have
had
(
in
our
first
parents
)
a
part
in
bringing
damnation
on
our selves
and
others
.
But
howsoever
,
know
that
there
is
,
in
regard
of
Original
sin
,
that
corrupt
fountain
within
thee
,
that
leaven
,
that
bitter
root
,
seed
and
sink
of
sin
in
thy
nature
,
whereby
,
as
thou
art
wholly
indisposed
,
yea
backward
,
and
ready
to
oppose
all
goodnesse
and
truth
:
so
,
inclined
to
do
as
wickedly
as
ever
did
sinners
,
even
as
did
the
Sodomites
and
other
heathen
,
and
as
Judas
and
those
Jews
who
betrayed
Christ
,
and
crucified
him
;
yea
,
as
such
Christians
as
sin
that
unpardonable
sin
,
the
sin
against
the
holy
Ghost
,
nothing
hindering
but
Gods
mercy
restraining
or
sanctifying
them
.
And
is
not
this
enough
to
humble
thee
?
should
it
not
make
thee
fear
,
lest
taking
such
liberty
in
thy
ways
as
thou
now
dost
,
God
leave
thee
to
thy self
,
and
to
these
thy
natural
and
corrupt
inclinations
,
and
give
thee
over
to
commit
the
same
or
like
wickedness
,
and
to
come
to
like
ends
?
2
Actuall
.
1
Our
own
,
considered
with
their
aggravations
,
Job
13.11
.
which
are
many
.
2.
But
I
am
sure
thou
canst
not
but
confess
thy self
to
be
guilty
of
many
actuall
sins
,
which
are
obvious
to
every
eye
,
and
ringing
in
every
mans
ear
that
lives
neer
thee
.
Wil
not
these
bring
thee
to
be
ashamed
of
thy self
?
or
should
they
not
trouble
thee
?
Is
not
the
least
of
thy
sins
1
Against
the
great
and
holy
God
?
and
then
shall
not
his
excellency
make
thee
affraid
,
and
his
dread
fall
upon
thee
?
2
Against
his
mercies
and
goodness
?
and
art
thou
not
ashamed
of
thine
unthankfulness
?
and
of
thy
base
usage
of
him
,
and
abuse
of
his
favours
?
3
Against
his
threats
,
and
examples
of
his
judgements
on
others
?
and
shall
not
that
daunt
thee
?
4
Against
thy
conscience
and
knowledge
,
especially
in
these
days
of
light
?
and
doth
not
conscience
sm●te
and
prick
thee
?
See
Luk
12
,
47
Wilt
thou
stil
hold
the
truth
in
unrighteousness
,
and
yet
not
fear
Gods
wrath
revealed
from
heaven
against
such
?
Rom.
1.18
.
5
Against
thy
Covenant
with
God
,
and
vows
often
renewed
?
and
dost
thou
not
fear
to
receive
the
just
reward
of
a
traytor
,
and
of
perfidiousness
?
Wherefore
should
God
be
angry
at
thy
voyce
?
Eccles.
5.4
,
5
,
6.
Why
dost
thou
,
by
breaking
wedlock
with
him
(
for
by
covenant
thou
art
become
his
)
provoke
the
eyes
of
his
jealousie
and
glory
against
thy self
?
canst
thou
thus
do
,
and
yet
live
secure
?
Ezek.
16.8
.
3.
Other
mens
which
we
make
ours
,
helping
to
damn
them
.
3.
Nay
,
Besides
thine
own
personal
sins
,
think
how
many
thou
hast
helped
to
send
to
hel
before
thee
,
by
having
an
hand
,
head
,
or
heart
in
their
sins
.
Didst
thou
never
intice
any
to
commit
folly
with
thee
,
to
cast
in
their
lot
with
thee
in
some
wicked
enterprise
?
Didst
thou
never
incourage
,
provoke
,
counsel
or
command
any
to
do
evil
?
Hast
thou
never
made
other
mens
sins
thine
own
by
thy
silence
,
consent
,
connivance
,
commendation
,
defence
,
or
at
least
,
want
of
sorrow
for
them
?
Hath
not
thine
example
,
presence
,
and
familiarity
with
sinners
in
their
vanities
,
drawn
many
into
sin
,
and
hardened
them
in
the
same
?
and
hast
thou
not
by
such
means
become
a
murtherer
of
their
souls
?
And
if
they
be
dead
in
their
sins
in
hel
before
thee
,
hast
not
thou
sent
them
thither
,
or
helped
at
least
?
And
if
so
,
what
comfort
canst
thou
have
on
earth
,
Matth
18.7
.
to
have
them
,
so
many
of
them
there
to
curse
thee
continually
,
unlesse
by
hearty
and
timely
sorrow
thou
get
the
pardon
of
all
thy
sins
sealed
to
thy
soul
?
Which
our
sins
should
cause
in
us
great
sorrow
,
Here
know
it
also
for
certain
,
that
if
ever
thou
wouldest
kindly
grieve
,
the
Law
must
not
onely
reveal
sin
unto
thee
,
and
give
thee
cause
of
sorrow
;
but
it
must
cause
the
offence
to
abound
,
and
so
afford
thee
cause
of
great
sorrow
:
so
that
if
ever
thou
partake
of
Gods
abundant
grace
,
Rom.
5.20
.
or
be
saved
,
thou
must
by
the
Law
see
thy
sin
to
be
exceeding
sinful
,
and
to
abound
:
considering
how
they
abound
,
1
For
hainousnesse
.
Which
therefore
see
,
First
,
for
hainousnesse
,
according
to
all
the
aggravations
of
it
,
and
in
the
vilenesse
of
it
;
as
by
sinning
against
so
much
,
and
so
long
patience
in
God
,
and
against
such
means
of
grace
,
which
have
wrought
so
effectually
in
many
others
.
2
Multitude
.
Secondly
,
For
multitude
;
and
that
thou
hast
been
a
sinner
not
in
this
or
that
particular
,
being
ready
to
justifie
thy self
in
the
rest
,
but
in
all
,
through
the
breach
of
every
Commandement
,
and
neglect
of
every
duty
,
though
of
some
more
then
other
.
3
Continnance
.
3
For
long
continuance
in
thy
sin
,
til
,
it
may
be
,
thou
art
old
in
the
same
,
and
hast
given
the
Divel
and
thy
lusts
the
best
of
thy
time
.
4
Danger
.
Yea
,
4.
For
Danger
,
as
bringing
thee
into
hazrard
of
hardnesse
of
heart
,
and
final
impenitency
;
yea
,
of
hell
torments
:
and
so
in
the
apprehension
thereof
thou
must
feel
thy
sin
to
abound
.
5
Weight
.
5.
For
waight
and
burthen
,
without
making
light
of
it
as
formerly
.
II.
From
the
curse
and
judgements
due
to
sin
.
Sin
will
have
sorrow
here
or
hereafter
.
II.
Come
then
,
tel
me
again
:
Do
not
these
thy
sins
bring
thee
under
the
Curse
?
wil
they
not
hale
thee
to
judgement
,
either
going
before
thee
,
or
following
after
to
judgement
?
Wil
not
sin
(
even
thy
sin
)
have
sorrow
here
or
hereafter
for
ever
?
Shall
you
always
rejoyce
?
Is
not
God
of
most
pure
eys
?
Ah!
who
knows
the
power
of
his
anger
?
What
are
millions
of
men
to
him
,
though
they
be
never
so
great
,
when
hee
is
angry
?
What
are
those
glorious
Angels
of
light
(
which
he
made
)
to
him
,
if
once
they
provoke
him
?
shewed
,
1
In
examples
:
as
of
the
Angels
.
2
Pet.
2.4
,
5
,
6.
Doth
hee
not
turn
both
Angels
and
men
to
destruction
for
their
sin
?
God
spared
not
the
Angels
that
sinned
,
but
cast
them
down
to
hell
,
and
delivered
them
into
chains
of
darknesse
,
to
be
reserved
unto
judgement
,
&c.
and
that
for
their
pride
:
and
it
may
be
,
thou
comest
but
little
short
of
them
in
Luciferian
pride
,
thou
man
,
thou
woman
.
Yea
,
he
spared
not
the
whole
race
of
mankinde
,
which
sinning
in
Adam
,
Of
the
whole
race
of
mankind
in
Adam
.
was
with
him
cast
out
of
Paradise
into
a
state
of
damnation
;
and
what
was
his
sin
?
was
it
not
the
doing
of
that
which
was
forbidden
him
,
a
tasting
of
forbidden
fruit
?
And
do
thou
think
with
thy self
how
guilty
thou
art
,
not
onely
of
that
original
and
first
sin
of
thy
nature
,
but
of
many
actuall
and
wilfull
transgressions
since
,
and
that
in
the
same
kinde
,
most
eager
after
such
things
,
as
of
which
thou
art
most
restrained
.
And
was
not
the
whole
world
of
men
,
women
,
The
old
world
.
and
children
(
eight
onely
excepted
)
drowned
for
like
l●sts
,
violence
,
excess
,
and
secure
eating
and
drinking
&c.
as
thou
art
guilty
of
?
Did
not
God
turn
the
cities
of
Sodom
and
Gomorrah
into
ashes
for
their
lusts
and
uncleanness
,
pride
,
fulness
of
bread
,
Sodom
.
Idleness
and
uncharitableness
?
And
did
hee
not
bring
first
the
Captivity
,
Ezek.
16.
The
Jews
.
and
since
that
fearfull
dispersion
and
curse
of
Cain
upon
the
Jews
,
which
lyeth
upon
them
in
soul
as
wel
as
body
to
this
very
day
:
and
all
for
their
unbelief
and
rejection
of
Christ
added
to
their
other
sins
?
And
in
effect
art
thou
not
guilty
of
the
same
sins
,
who
rejectest
Christ
in
his
grace
,
and
in
his
offices
?
Ah!
think
not
onely
on
such
hellish
torments
as
often
seize
on
wicked
men
here
on
earth
,
2
In
the
torments
of
hel
.
in
regard
of
terrours
and
horrours
of
conscience
;
but
of
the
torments
of
hell
it self
,
both
endlesse
and
easelesse
,
prepared
for
secure
sinners
,
when
God
shall
unresistibly
come
in
fury
and
judgement
against
them
,
and
against
all
such
as
now
contemn
or
neglect
the
time
of
mercy
,
when
his
wrath
being
once
kindled
,
shall
burn
to
the
bottom
of
hell
,
into
which
they
shall
be
cast
,
where
their
worm
dieth
not
,
Mark
9.44
.
and
the
fire
is
not
quenched
.
This
shall
be
effected
on
all
out
of
Christ
,
when
Christ
shall
come
and
be
revealed
from
heaven
with
his
mighty
Angels
,
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
2
Thes.
1.7
,
8
,
9
which
would
seriously
be
thought
on
by
secure
ones
now
.
and
that
obey
not
the
Gospel
of
our
Lord
jesus
Christ
,
who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
Ah
,
whose
heart
trembles
not
at
these
things
,
!
ah
that
men
would
seriously
think
of
that
tearing
of
heart
and
gnashing
of
teeth
which
will
be
in
that
eternall
separation
!
The
heart
which
is
not
now
pricked
,
will
be
gnawn
and
eaten
(
yet
not
consumed
which
were
a
mercy
)
by
that
worm
of
conscience
,
when
in
those
hellish
torments
which
are
endlesse
,
easelesse
,
remedilesse
,
men
shall
consider
how
God
every
Sabbath
did
stretch
out
his
armes
of
mercy
to
embrace
them
,
The
worm
which
then
will
gnaw
.
and
they
would
not
;
how
Christ
offered
a
plaister
of
his
own
hearts
blood
to
cure
them
,
if
they
would
have
been
but
pricked
in
heart
,
but
they
made
light
accout
of
it
,
and
trampled
it
under
their
feet
.
The
holy
Ghost
put
good
motious
into
their
heart
,
convincing
them
of
sinne
and
judgement
,
and
inviting
them
to
godly
sorrow
with
hope
of
pardon
,
but
they
rejected
those
motions
,
and
would
not
be
interrupted
in
their
ease
,
joy
and
false
peace
.
The
Minister
pressed
hard
to
have
them
yield
,
but
they
withstood
him
.
Oh
the
deep
wounds
,
the
grievous
bitings
and
stingings
,
and
the
hellish
cries
that
these
and
like
thoughts
then
(
but
too
late
)
will
work
and
fetch
from
such
poor
souls
!
And
what
a
grief
is
it
now
to
the
hearts
of
their
godly
and
conscionable
Ministers
and
others
who
wish
them
well
,
parents
,
friends
and
kindred
,
that
these
men
wil
not
lay
any
of
these
things
now
in
time
to
heart
,
or
be
perswaded
or
intreated
to
prevent
their
own
everlasting
ruine
,
as
if
all
were
fables
,
which
we
tell
them
,
and
framed
onely
to
scare
them
!
What
?
fables
?
and
scarecrows
?
Ah
dearly
beloved
,
let
neither
the
Devil
,
or
your
own
treacherous
hearts
delude
you
:
but
know
that
God
is
truly
displeased
with
your
sins
(
as
being
many
wayes
dishonoured
,
grived
,
and
wounded
in
his
name
and
glory
by
the
same
)
yea
,
3
In
and
by
the
sufferings
of
Christ
,
and
of
Gods
severity
against
sin
,
appearing
therein
.
is
infinitely
just
as
as
well
as
mercifull
:
and
that
howsoever
he
gave
his
Sonne
in
the
greatest
mercy
to
become
man
for
us
,
yet
his
justice
against
sin
did
equally
appear
in
subjecting
him
(
his
onely
dear
and
beloved
Son
)
to
such
a
cursed
,
shamefull
,
and
opprobrious
,
and
painfull
death
for
sinners
,
in
whom
thus
dying
we
may
see
Gods
severity
,
which
was
shewed
against
this
his
beloved
Son
oncestanding
in
our
stead
.
His
justice
could
not
be
satisfied
with
Gold
,
or
any
thing
corruptible
,
not
with
thousands
of
rams
,
or
with
ten
thousands
of
rivers
of
oyl
,
yea
,
1
Pet.
1
,
18
,
19
Micah
6
,
7.
Psal.
49.7
,
8.
not
with
the
death
and
sacrifice
of
our
onely
or
first-born
children
.
The
redemption
of
souls
is
precious
,
(
and
in
regard
of
any
humane
or
created
power
,
price
or
means
)
ceaseth
for
ever
.
It
is
not
the
death
or
intreaty
of
an
Angel
could
do
it
:
no
nor
barely
the
intreaty
of
God
the
Son
himself
:
How
Christ
was
pricked
for
us
:
It
must
cost
the
price
of
his
blood
,
if
it
be
done
:
and
therefore
becoming
man
for
us
,
his
head
was
pricked
with
thorns
;
his
hands
and
feet
pierced
with
nails
;
his
heart
pricked
,
pierced
,
and
wounded
with
a
spear
;
his
body
broken
for
us
;
yea
his
soul
heavy
,
grieved
,
wounded
in
a
sense
of
his
Fathers
wrath
against
him
,
making
him
not
onely
sweat
drops
of
blood
,
being
in
an
agony
,
but
complain
and
cry
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
All
this
(
and
more
then
I
can
expresse
)
the
onely
beloved
Son
of
God
suffered
from
his
Father
,
ere
he
overcame
death
or
recovered
the
sense
of
his
Fathers
love
,
or
yet
a
possibility
of
salvation
for
thee
;
And
what
we
,
Vnlesse
here
we
sorrow
savingly
,
and
dost
thou
think
to
passe
thy
whole
time
in
pleasures
,
ease
,
vanity
and
sinne
,
and
yet
not
so
much
as
be
pricked
in
heart
or
wounded
in
conscience
for
thy
sin
,
and
troubled
in
sould
in
the
fear
and
apprehension
of
thy
so
justly
deserved
damnation
?
yea
wilt
thou
also
expect
and
presume
of
heaven
and
the
joyes
thereof
?
Let
me
then
tell
thee
from
God
,
that
unlesse
thou
in
time
beest
pricked
in
thy
heart
for
thy
sin
,
yea
many
sins
,
especially
such
as
these
converts
,
as
hath
been
said
,
were
pricked
for
(
crucifying
of
Christ
,
unthankfulnesse
,
unbelief
,
impenitency
,
rejection
of
him
in
the
offers
of
his
grace
,
hardnesse
of
heart
,
obstinacy
,
ignorance
and
disobedience
,
&c.
)
I
say
,
neither
shal
Christs
pricking
and
piercing
,
his
wounds
,
and
sufferings
avail
thee
any
thing
;
and
which
more
is
,
thou
thy self
in
thine
own
person
,
most
inevitably
shalt
and
must
suffer
the
vengeance
of
everlasting
fire
,
must
in
our
own
persons
suffer
in
well
.
and
all
those
sorrows
eternally
which
the
Son
of
God
did
suffer
as
thy
surety
(
if
thou
couldst
believe
and
rest
on
him
and
repent
)
and
which
made
him
so
cry
out
:
And
then
see
how
thou
wilt
be
able
to
endure
it
;
or
rather
,
O
my
brother
,
O
my
sister
,
O
every
one
of
you
,
now
in
love
to
your
own
selves
consider
this
in
time
:
O
consider
this
(
saith
God
himself
unto
you
)
what
?
your
own
ill
doings
and
desert
,
Psal.
50.22
.
and
yet
my
patience
and
forbearance
a
while
;
now
consider
this
,
ye
that
forget
God
,
lest
I
tear
you
in
pieces
,
and
there
be
none
to
deliver
.
Consider
that
the
sins
thou
hast
not
sorrowed
for
,
which
would
be
considered
.
thou
must
sorrow
for
here
or
hereafter
;
chuse
where
thou
wilt
have
thy
portion
,
whether
here
(
where
thy
sorrow
may
be
saving
,
accompanied
with
inward
and
true
joy
,
and
followed
with
eternall
and
unspeakable
comfort
)
or
hereafter
,
where
endlesse
sorrows
in
soul
and
body
shall
be
the
just
reward
of
thy
security
now
.
Thy
sins
will
be
thy
ruine
one
day
,
Sin
else
will
be
our
ruine
.
and
tear
thee
in
pieces
,
if
thou
be
not
their
ruine
now
by
mortification
of
them
,
and
of
thy self
so
farre
as
to
be
pierced
and
wounded
savingly
for
them
in
time
.
God
forgets
them
not
,
though
thou
do
;
they
are
written
before
him
,
as
with
a
pen
of
iron
and
point
of
a
diamond
in
his
book
,
which
one
day
will
be
opened
against
thee
,
and
be
more
terrible
to
thee
then
was
the
hand
writing
against
Belshazzar
:
for
such
an
hand
writing
there
is
for
every
sinne
of
thine
unrepented
and
uncancelled
;
how
many
then
are
the
curses
,
wraths
,
and
vengeances
that
are
due
to
thee
,
and
will
most
inevitably
befall
thee
for
thy
so
many
sins
not
repented
of
?
A
wonder
that
any
in
this
case
can
be
merry
.
Isa.
5.14
.
how
can
you
then
be
merry
or
light-hearted
,
when
so
many
thousand
woes
belong
unto
you
,
compasse
you
about
,
and
dog
you
continually
at
the
heels
?
all
waking
and
watching
against
you
,
like
so
many
hungry
bears
,
starved
wolves
.
and
lions
!
yea
when
hell
it self
gapeth
for
you
,
enlarging
her self
,
and
opening
her
mouth
without
measure
:
as
for
all
other
sinners
,
so
particularly
for
such
as
follow
strong
drink
,
and
in
whose
feasts
are
the
harp
,
and
viol
,
tabret
,
pipe
and
wine
,
but
no
regard
of
the
works
of
the
Lord
,
with
11
,
12.
no
consideration
of
the
operation
of
his
hands
or
of
any
thing
,
either
their
own
sins
,
or
Gods
judgements
,
which
is
seasonable
.
Futher
to
convince
the
secure
,
a
few
questions
are
propouneded
to
them
.
O
then
in
the
feare
of
God
be
convinced
of
these
truths
,
and
of
the
necessity
of
such
sorrow
:
and
let
me
ask
thee
yet
a
a
question
or
two
.
1
Dost
thou
so
live
,
or
canst
thou
so
live
as
not
to
sin
,
or
transgresse
Gods
Law
?
surely
no
:
thou
wilt
say
,
at
least
thou
wilt
find
that
is
impossible
.
Wel
then
,
2
art
thou
able
to
undergo
the
curse
and
penalty
of
the
Law
,
by
suffering
Gods
wrath
everlastingly
?
no
alas
!
thou
accountest
that
,
(
and
well
mayest
)
intollerable
.
3
I
ask
again
,
what
wilt
thou
then
do
?
seeing
thou
art
so
many
wayes
a
transgressour
,
and
liable
to
all
this
wrath
?
If
thou
resolvest
to
do
nothing
but
sittest
still
in
thy
security
,
and
setlest
still
on
thy
lees
,
thou
mayest
certainly
conclude
against
thy self
(
as
the
foure
lepers
at
the
gates
of
Samaria
,
suffering
a
famine
within
,
and
a
siege
of
strong
enemies
without
)
that
thou
shalt
undoubtedly
perish
and
die
.
Oh
then
be
sensible
at
length
of
thine
own
danger
,
see
thine
own
inevitable
destruction
,
unlesse
in
time
thou
humble
thy self
with
God
and
judge
thy self
,
that
he
judge
thee
not
in
hell
;
be
sensible
of
the
fire
of
his
wrath
and
of
hel
,
(
hold
no
skreens
any
longer
between
thee
and
it
)
seek
to
quench
it
in
time
by
thy
tears
and
hearty
sorrow
for
sin
,
lest
thou
be
cast
into
it
irrecoverably
;
and
in
consideration
of
the
torments
of
it
,
now
cry
earnestly
to
God
in
Christ
,
O
Lord
,
here
give
me
my
part
of
sorrow
,
and
teach
my
heart
more
truly
to
mourn
for
my
sinne
,
and
be
mercifull
unto
me
,
here
O
God
,
here
burn
,
cut
,
launce
,
wound
,
prick
and
pierce
my
heart
savingly
,
that
I
never
may
know
what
belongs
to
everlasting
burnings
,
woundings
,
and
gnawings
.
4
Or
now
again
(
to
bar
thee
off
,
and
to
stop
all
starting
holes
)
dost
thou
think
that
thou
art
exepted
and
exempted
from
this
curse
and
wrath
?
Will
God
be
partiall
for
thy
cause
?
Doth
not
thy
sin
bring
thee
under
this
curse
and
wrath
,
as
well
as
others
?
Deceive
not
thy self
,
see
Deut.
29.
where
verse
10
&c.
All
(
without
exception
of
any
present
or
absent
,
born
or
not
yet
born
)
are
either
in
their
own
persons
,
or
persons
of
their
Parents
,
presented
before
the
Lord
,
Deut.
29.10.18
,
19
,
20.
&c.
to
enter
into
his
covenant
,
lest
saith
Moses
there
should
be
any
among
you
,
man
,
or
woman
,
or
family
,
or
tribe
,
whose
heart
turneth
away
this
day
from
the
Lord
our
God
,
&c.
And
it
cometh
to
passe
when
he
heareth
the
words
of
this
curse
,
that
he
blesse
himself
in
his
heart
,
saying
,
I
shall
have
Peace
,
though
I
walk
in
the
imagination
of
mine
heart
.
—
The
Lord
will
not
spare
him
,
but
then
the
anger
of
the
Lord
,
and
his
jealousie
shall
smoke
against
that
man
,
and
all
the
curses
that
are
written
in
this
book
shall
lie
upon
him
&c.
such
an
one
shall
be
cursed
with
a
witnesse
.
Know
then
thou
man
,
thou
woman
,
thou
rich
man
,
thou
poor
man
,
thou
young
man
,
thou
old
man
;
even
thou
,
whosoever
thou
art
,
as
thou
art
a
sinner
,
yea
a
secure
sinner
,
even
thou
art
such
a
wretch
,
thou
art
under
wrath
,
and
therefore
thou
must
mourn
,
thou
must
be
pricked
and
wounded
for
thy
sin
;
let
us
reason
it
a
little
,
And
they
are
reasoned
withall
.
according
to
such
general
propositions
as
both
Law
and
Gospel
will
afford
us
.
The
Law
curseth
every
one
that
continueth
not
in
all
things
which
are
written
in
the
booke
of
the
Law
to
do
them
;
Gal.
3.10
.
Deut.
27.26
.
Joh.
3
.
18-36
Generally
,
all
impenitent
ones
and
unbelevers
.
The
Gospel
doth
no
lesse
for
such
as
obey
and
beleeve
it
not
:
He
that
beleeves
not
,
is
condemned
already
;
he
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
:
so
excepe
ye
repent
,
ye
shall
all
likewise
perish
;
here
is
no
exemption
of
any
then
.
But
now
the
conscience
of
the
guilty
will
,
it
cannot
but
apply
:
but
I
have
not
continued
to
do
all
things
written
,
I
as
yet
have
not
repented
of
my
sins
and
transgressions
of
the
Law
,
I
do
not
yet
beleeve
on
Christ
aright
,
or
bring
forth
the
fruits
of
a
true
faith
:
therefore
(
will
the
conscience
infer
)
I
am
under
the
curse
,
I
am
under
condemnation
and
under
wrath
.
Now
doth
not
this
come
to
thy
heart
as
the
point
of
a
sword
to
wound
thee
?
if
not
,
it
s
a
signe
of
a
seared
heart
,
sealed
up
for
damnation
.
Particularly
,
1.
Swearers
,
The
Word
of
God
saith
more
particularly
▪
The
Lord
will
not
hold
such
guilesse
as
take
his
Name
in
vaine
:
but
saith
the
conscience
of
the
profane
swearer
,
and
forswearer
,
I
have
often
and
still
do
take
Gods
Name
in
vain
by
perjury
,
or
at
least
by
rash
swearing
;
therefore
it
cannot
smoother
,
but
infer
,
I
am
a
guilty
person
,
and
holden
in
the
guilt
of
that
sin
(
beside
the
custome
of
it
)
as
in
cords
,
unto
condemnation
;
what
swearers
heart
doth
not
now
quake
that
considers
this
?
So
adulterers
and
fornicators
God
will
judge
;
2
Adulterers
,
this
the
word
saith
;
but
I
am
an
adulterer
,
a
fornicator
,
and
an
unclean
person
:
I
know
not
now
whom
I
touch
;
Heb.
13.4
.
but
the
conscience
of
the
guilty
will
apply
:
therefore
God
will
bring
me
to
judgement
for
this
sin
.
Now
how
can
any
thus
infer
without
remorse
of
conscience
?
and
many
others
.
in
a
word
,
know
ye
not
,
(
saith
the
Apostle
appealing
to
the
conscience
even
of
natural
men
,
informed
yet
with
some
knowledge
of
the
word
)
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
be
not
deceived
;
1
Cor.
6.9.10.11
.
neither
fornicators
nor
idolaters
,
nor
adulterers
,
nor
effeminate
,
nor
abusers
of
themselves
with
mankind
,
nor
theeves
,
nor
covetous
,
nor
drunkards
,
nor
revilers
,
nor
extortioners
,
shall
inherit
the
kingdom
of
God
.
Whom
doth
not
the
word
now
touch
?
seeing
there
is
the
like
reason
of
all
other
sins
that
can
be
named
:
but
saith
the
conscience
of
the
guilty
,
Such
an
one
am
I
,
and
as
yet
I
am
unwashed
;
I
have
not
yet
mourned
or
been
troubled
for
this
my
sin
of
Idolatry
,
Adultery
,
Covetousnesse
,
Theft
,
Drunkennesse
,
Railing
,
Extortion
,
&c.
Therefore
I
shall
not
inherit
the
Kingdom
of
God
.
Ah
woful
case
of
such
a
soul
I
how
should
it
never
rest
till
it
bewail
,
mourn
and
grieve
for
such
sins
,
and
till
at
length
with
a
good
and
true
conscience
it
be
able
truly
to
say
,
such
I
was
,
but
I
am
washed
,
but
I
am
sanctified
,
but
I
am
justified
,
&c.
For
conclusion
of
these
motives
;
though
the
thing
exhorted
unto
,
namely
sorrow
and
humiliation
for
sin
,
be
an
unpleasant
argument
,
for
every
mans
heart
is
in
the
house
of
mirth
,
more
and
rather
then
of
mourning
,
Eccles.
7.4
.
Amos
6.3
.
&
5
,
6.
3
The
former
exhortations
urged
also
,
and
men
put
far
away
the
evil
day
,
and
give
themselves
to
mirth
&c.
yet
it
is
wholsome
,
yea
necessary
,
if
we
will
shew
any
care
of
our
precious
soules
;
and
if
we
were
but
truly
sensible
of
our
cause
of
sorrow
,
as
in
bodily
diseases
,
as
the
stone
,
toothach
and
agues
we
are
,
as
from
examples
so
,
from
Gods
promise
made
to
contrite
ones
,
and
their
priviledge
.
we
needed
not
be
so
much
perswaded
or
urged
to
seek
the
true
method
for
our
cure
.
But
if
neither
our
danger
of
Gods
heavy
judgements
will
move
us
(
which
we
might
prevent
by
timely
judging
of
our selves
)
nor
the
examples
of
the
elect
,
and
of
true
converts
,
unto
which
we
must
be
conformable
,
and
who
lost
nothing
by
their
sorrow
,
for
by
godly
sorrow
the
heart
is
made
better
,
and
it
is
the
only
way
to
true
comfort
and
blessednesse
,
and
to
have
our
prayers
heard
:
Psal.
34.17.18
.
yet
if
there
be
any
sparke
of
ingenuity
in
us
,
or
desire
to
partake
of
communion
and
fellowship
with
God
;
let
us
be
moved
thereunto
by
this
gratious
promise
and
priviledge
made
and
communicated
to
such
:
Isa.
57.15
.
for
thus
saith
the
high
and
lofty
one
,
that
inhabiteth
eternity
,
whose
Name
is
holy
,
I
dwell
in
the
high
and
holy
place
;
with
him
also
that
is
of
a
contrite
and
humble
spirit
,
to
revive
the
spirit
of
the
humble
,
and
to
revive
the
heart
of
the
contrite
ones
:
for
besides
the
assured
promise
of
reviving
and
of
comfort
,
here
is
a
wonderful
priviledge
,
that
our
hearts
shall
become
as
new
heavens
for
God
to
dwell
in
:
which
he
doth
,
as
by
our
faith
,
so
by
our
contrition
.
The
great
and
holy
God
hath
but
two
heavens
to
dwell
in
,
the
heaven
of
heavens
(
for
his
greatnesse
and
glory
)
:
and
the
heart
of
a
contrite
sinner
for
his
holinesse
and
grace
)
:
for
till
this
be
done
,
God
and
our
soules
will
never
close
,
or
dwell
together
.
Let
these
things
be
thought
on
by
all
on
both
sides
:
both
by
true
mourners
in
Israel
,
which
would
be
considered
by
all
,
good
and
bad
.
whose
sorrow
hence
appears
is
not
to
be
sorrowed
for
,
as
being
accompanied
with
Gods
presence
,
and
ending
in
eternall
joy
:
and
by
our
joviall
Gentlemen
,
and
such
as
are
all
for
their
mirth
,
to
make
themselves
and
others
sport
,
by
breaking
jests
on
Religion
,
and
on
the
servants
of
God
,
whose
end
(
as
lives
now
)
will
be
different
.
who
,
as
Jeremy
,
at
their
sitting
down
(
to
drink
and
feast
)
and
at
their
rising
up
,
are
their
musick
,
Lam.
3.63
,
and
64.
these
men
are
rewarded
with
sorrow
of
heart
,
and
with
Gods
curse
upon
them
,
as
Jeremy
prayeth
;
They
cease
from
their
musick
,
and
from
their
joy
and
dance
;
their
dance
(
as
hath
been
said
)
is
or
will
be
turned
into
mourning
,
Lam.
4.14
,
15.
The
word
of
truth
hath
pronounced
true
mourners
to
be
blessed
,
and
all
others
to
be
cursed
.
Blessed
are
ye
that
weep
now
,
for
ye
shall
laugh
.
—
And
wo
unto
you
that
laugh
now
,
for
ye
shall
mourn
and
weep
,
Luke
6.21
,
and
25.
Behold
,
saith
the
Lord
,
my
servants
shall
rejoyce
,
but
ye
shall
be
ashamed
:
Behold
my
servants
shall
sing
for
joy
of
heart
,
but
ye
shall
cry
for
sorrow
of
heart
,
and
shall
howl
for
vexation
,
or
for
breaking
of
spirit
,
Isa.
65.13
,
14.
Such
as
now
are
pricked
in
heart
and
broken
in
spirit
,
shall
be
bound
up
and
everlastingly
comforted
:
whereas
such
as
will
not
now
be
pricked
,
shall
then
be
broken
in
heart
and
spirit
,
without
any
healing
following
after
.
CHAP.
XIV
.
SECT.
1.
Containing
a
removal
of
lets
:
And
first
of
such
lets
as
hinder
the
word
to
pierce
.
2
Directions
and
means
of
humiliation
and
sorrow
.
ANother
thing
to
be
considered
for
the
furthering
of
these
Motives
,
and
setting
forward
the
Exhortation
,
is
Direction
:
Motives
may
make
a
man
(
by
Gods
grace
)
more
willing
,
but
Directions
(
by
the
same
grace
)
make
him
more
able
to
do
his
duty
.
Here
then
we
must
direct
you
to
the
means
of
self-humbling
,
and
how
such
sorrow
may
be
wrought
in
your
hearts
.
The
first
of
which
,
or
that
which
is
first
to
be
done
,
But
first
,
is
a
removall
of
lets
and
impediments
thereunto
.
Le
ts
removed
:
which
are
of
two
sorts
.
1
Lets
hindering
the
word
to
hit
and
pierce
.
Now
the
Lets
to
godly
sorrow
and
pricking
are
either
such
as
by
which
the
point
,
as
I
may
say
,
of
the
sword
of
the
Spririt
,
or
word
of
God
is
diverted
,
put
by
,
blunted
,
or
otherwise
kept
from
hitting
or
piercing
:
or
such
as
by
which
,
though
the
Word
hit
and
pierce
,
yet
it
pains
not
,
it
puts
to
no
grief
,
men
still
remain
insensible
of
it
,
and
are
farre
from
true
Contrition
.
Of
the
first
sort
are
these
:
1
Want
of
Meditation
and
of
Application
.
1
Inconsideration
and
want
of
Meditation
;
without
which
all
Motives
prove
inavailable
:
for
want
of
this
they
are
not
brought
home
by
Application
;
and
so
men
are
not
touched
,
or
but
lightly
touched
,
and
so
as
not
to
be
much
moved
by
them
.
All
actions
require
time
and
space
for
their
operation
,
as
fire
to
burn
:
and
so
all
arguments
used
to
the
soul
,
even
the
most
piercing
,
as
Gods
judgements
,
though
they
be
of
a
fiery
nature
,
will
not
warm
,
melt
,
or
mollifie
the
heart
(
which
is
like
green
wood
,
whose
sap
is
in
it
,
)
unlesse
by
constant
meditation
they
be
holden
and
applied
close
to
the
soul
,
and
the
soul
to
them
by
setled
and
serious
cogitation
.
He
onely
that
meditateth
burneth
,
as
David
saith
of
himself
;
Psalm
39.3
.
While
I
was
musing
the
fire
burned
:
As
a
man
may
take
fire
in
his
hand
,
and
not
feel
the
effects
of
it
,
if
he
presently
throw
it
from
him
again
.
Either
then
resolve
to
set
thy self
seriously
to
meditate
on
the
aforesaid
Motives
,
or
such
like
;
or
never
expect
to
have
any
saving
sorrow
(
unto
which
thou
naturally
art
so
averse
)
wrought
in
thee
.
It
is
not
here
as
in
sinfull
or
naturall
objects
,
which
like
lightning
being
once
apprehended
,
passe
thorow
the
soul
and
affect
the
same
,
unto
which
the
heart
and
affections
of
men
are
like
unto
drie
tinder
,
soon
enflamed
by
the
same
.
In
this
case
then
set
times
apart
to
meditate
on
such
things
as
may
move
and
affect
thee
,
and
resolve
that
nothing
shall
interrupt
or
hinder
thee
in
the
same
,
and
watch
against
Satans
wiles
.
2
Misconceit
of
Gods
anger
against
sin
.
2.
Here
take
heed
of
misconceit
of
Gods
Justice
and
Anger
against
sin
:
this
blunts
the
edge
and
point
of
that
sword
and
word
of
God
,
which
otherwise
would
pierce
,
and
(
though
wound
thee
,
yet
by
wounding
and
pricking
)
would
heal
,
cure
,
and
saye
thee
.
Who
knows
the
power
of
his
anger
,
when
once
he
sets
our
iniquities
before
him
,
our
secret
sins
in
the
light
of
his
countenance
?
Psal.
90.5
,
7
,
8
,
-11.
O
think
but
on
the
wrath
of
a
King
on
earth
,
if
he
should
be
displeased
with
thee
:
The
Kings
wrath
is
as
the
roaring
of
a
Lion
,
Prov.
19.12
.
And
when
God
as
a
lion
roars
,
who
wil
not
fear
?
Amos
3.8
.
even
as
all
beasts
quake
when
the
Lion
roareth
.
Ah
,
beloved
!
great
and
terrible
is
this
God
whom
we
have
to
deal
withall
,
even
a
very
consuming
fire
to
such
,
Heb.
12.29
.
who
(
by
impenitency
)
set
themselves
as
briers
and
thorns
against
him
in
battel
;
though
otherwise
fury
be
not
in
him
towards
such
as
take
hold
of
his
strength
,
that
they
may
make
peace
with
him
,
Isa.
27.4
,
5.
It
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
Hebr.
10.31
.
Who
can
stand
before
his
indignation
?
and
who
can
abide
in
the
fiercenesse
of
his
anger
?
his
fury
is
powred
out
like
fire
,
and
the
rocks
are
thrown
down
by
him
,
Nahum
1.3
,
4.5.6
.
Presume
not
then
on
Gods
lenity
in
thy
sin
:
be
once
humbled
,
and
let
thy
heart
smite
thee
for
the
same
,
as
Davids
heart
smote
him
;
and
then
(
but
not
till
then
)
thou
mayst
hope
in
his
mercy
,
and
chuse
to
fall
into
the
(
mercifull
)
hand
of
God
,
whom
so
thou
shalt
have
lesse
cause
to
fear
then
man
.
3
Stoutness
of
heart
in
withstanding
God
.
3.
And
now
I
hope
I
need
not
advise
thee
to
beware
of
Pride
and
stoutness
of
heart
in
standing
out
with
God
,
when
once
thou
apprehendest
him
angry
.
And
yet
such
hath
been
the
pride
and
madness
of
some
,
as
that
when
apparantly
they
have
seen
God
to
fight
against
them
,
they
have
,
as
it
were
in
despite
of
him
,
gone
on
obstinately
in
their
sin
,
and
hardened
themselves
against
him
,
as
Ephraim
,
and
the
inhabitants
of
Samaria
,
that
said
in
the
pride
and
stoutness
of
heart
,
The
bricks
are
fallen
down
,
but
we
will
build
with
hewen
stone
;
the
Sycomores
are
cut
down
,
but
we
will
change
them
into
Cedars
.
But
what
saith
God
?
Therefore
the
Lord
shall
set
up
the
adversaries
of
Rezin
against
him
,
—
and
they
shall
devour
Israel
with
open
mouth
:
—
for
all
this
his
anger
is
not
turned
away
,
&c.
for
the
people
turneth
not
unto
him
that
smiteth
them
,
—
Therefore
the
Lord
will
cut
off
from
Israel
head
and
tail
,
&c.
Isa.
9.10
,
11
,
12
,
13
,
14.
Thou
canst
never
humble
thy self
,
if
thus
thou
fearest
not
God
.
4.
Self-love
.
4.
But
if
thou
canst
not
thus
resist
God
in
his
anger
by
thy
pride
;
yet
it
may
be
,
such
is
thy
love
to
thy self
,
as
that
though
thou
acknowledge
God
an
angry
and
just
God
with
sinners
;
yet
thou
canst
not
think
he
can
or
will
be
so
angry
with
thee
:
thou
canst
not
conceive
,
nay
indeed
,
thou
wilt
not
be
convinced
that
thy
case
is
so
bad
,
or
that
his
threatnings
are
true
of
thee
:
and
so
thou
puttest
and
postest
them
off
to
others
,
as
not
concerning
thee
,
as
if
thou
hadst
not
this
need
to
be
so
humbled
:
And
thus
thou
puttest
by
the
blow
or
thrust
from
thy self
to
others
;
or
else
so
hidest
,
denyest
,
or
excusest
thy
sin
some
beloved
sin
or
other
,
as
if
when
search
and
examination
is
made
for
it
,
there
were
no
such
traytor
hid
in
thy
house
or
heart
.
Or
else
thou
seekest
to
bribe
conscience
,
or
to
stop
the
mouth
of
it
by
one
trick
or
other
;
as
some
being
arrested
,
make
the
Officer
drunk
,
that
so
,
or
by
some
other
means
they
may
escape
from
him
.
Or
otherwise
,
as
is
said
,
by
a
good
,
but
ungrounded
conceit
of
thy self
,
and
of
thine
own
estate
,
being
alive
(
before
the
Law
come
closer
and
neerer
home
to
thy
conscience
)
thou
thinkest
thy self
safe
and
in
good
estate
,
Rom.
7.8
.
and
apprehendest
no
danger
or
judgement
as
belonging
to
thee
,
but
onely
to
others
.
But
in
a
word
,
know
and
remember
,
that
though
thou
be
thus
partiall
towards
thy self
,
yet
God
is
not
,
as
hath
been
said
:
though
thou
hide
,
cover
and
conceal
thy
bosom
sin
,
neither
searching
it
out
thy self
,
nor
suffering
the
word
to
search
thee
;
yet
God
will
search
thee
and
finde
it
out
.
Thy
safest
way
were
to
judge
and
condemn
thy self
,
that
thou
mayst
not
be
condemned
and
judged
of
the
Lord
;
and
to
imitate
the
poor
and
humble
Publican
,
who
smote
on
his
brest
and
heart
,
confessing
and
craving
mercy
for
his
sin
,
and
to
beware
of
the
proud
Pharisee
his
self-justification
.
5.
Flattery
of
soothing
Prophets
.
5.
And
as
part
cause
of
the
former
,
beware
of
smoothing
and
flattering
teachers
;
who
howsoever
sometimes
they
may
make
a
flourish
,
and
declame
(
it
may
be
)
against
sin
,
and
tell
of
Gods
judgements
,
yet
they
will
have
a
care
,
that
they
come
not
so
neer
as
to
offend
thee
,
or
to
touch
thee
in
thy
speciall
sin
,
if
especially
thou
be
one
in
place
,
or
who
mayst
come
even
with
them
again
.
These
men
heal
before
they
hurt
;
and
what
stings
others
the
faithfull
servants
of
God
have
left
in
the
mindes
and
consciences
of
any
,
they
seek
to
pluck
out
,
and
to
heal
the
wound
with
their
oyly
words
:
being
like
the
false
Prophets
of
old
,
of
whom
,
and
of
the
Priests
it
was
said
,
They
have
healed
the
hurt
(
bruise
or
breach
)
of
the
daughter
of
my
people
slightly
,
saying
,
Peace
,
peace
,
when
there
is
no
peace
,
Jer.
6.
v.
14.
And
when
Gods
deerest
servants
tell
the
people
of
particular
judgements
belonging
to
them
,
and
so
by
wounding
and
pricking
their
consciences
bring
them
on
in
a
good
way
towards
repentance
,
these
flattering
Prophets
strengthen
their
hands
,
that
they
should
not
return
from
their
wicked
wayes
,
by
promising
them
life
:
Ezek.
13.22
.
onely
wounding
and
making
sad
the
heart
of
the
righteous
,
whom
God
hath
not
made
sad
.
In
this
case
I
must
say
to
you
,
if
you
would
be
pricked
and
savingly
wounded
for
your
sins
,
as
the
Lord
in
another
case
said
to
the
Kings
of
the
Nations
:
Therefore
hearken
not
ye
to
your
Prophets
,
nor
to
your
Diviners
,
&c.
for
they
prophesie
a
lie
unto
you
,
to
remove
you
far
from
your
Land
—
and
that
ye
should
perish
,
Jer.
27.9
,
10.
and
Jer.
29.8
.
6.
Lastly
,
6.
Vnbelief
.
take
heed
of
unbelief
:
want
of
faith
to
beleeve
Gods
true
Prophets
when
they
tell
you
of
the
danger
of
your
sin
,
keeps
you
from
applying
the
threatnings
of
God
to
your selves
,
so
that
you
reap
no
fruit
by
the
word
;
but
though
fairly
warned
,
and
called
to
repentance
with
hope
of
mercy
,
perish
through
your
own
unbelief
in
his
wrath
,
as
it
was
with
those
of
the
old
world
:
whereas
Noah
himself
,
by
faith
,
being
warned
of
God
of
things
not
seen
as
yet
,
moved
with
fear
,
prepared
an
ark
to
the
saving
of
his
house
,
Hebr.
11.7
.
So
wee
read
of
Enoch
,
Jude
v.
7.
(
though
but
the
seventh
from
Adam
,
and
in
the
beginning
of
the
world
)
who
yet
set
the
end
of
the
world
,
or
the
day
of
judgement
before
him
,
prophesying
thereof
;
whereas
secure
men
through
their
unbelief
never
humble
themselves
(
if
then
)
till
judgements
be
upon
them
;
being
herein
like
such
as
hearing
thunderclaps
far
off
,
are
not
moved
till
they
be
as
present
over
their
heads
,
and
some
hurt
in
their
sight
be
done
:
then
with
Pharaoh
they
tremble
,
but
not
till
then
.
So
want
of
faith
in
Christ
keeps
men
from
being
sensible
of
their
sin
,
and
from
being
pricked
in
conscience
for
it
.
When
was
it
that
these
Converts
in
my
Text
were
pricked
in
heart
?
It
was
when
they
heard
,
and
withall
beleeved
that
Christ
whom
they
crucified
was
the
true
Messias
:
So
it
was
foretold
Zech.
12.10
.
that
when
they
should
look
upon
him
whom
they
had
pierced
,
they
should
be
pierced
themselves
,
and
mourn
bitterly
,
and
be
sensible
of
their
sin
,
which
shall
be
fulfilled
especially
at
the
conversion
of
their
Nation
;
but
then
they
must
no
longer
abide
in
unbelief
,
Rom.
11.23
.
Seeing
then
faith
is
the
gift
of
God
,
we
must
earnestly
pray
for
it
,
and
carefully
attend
to
the
ministry
of
the
word
by
which
it
is
begotten
.
To
withdraw
from
the
hearing
of
the
word
either
in
regard
of
presence
of
body
,
or
attention
of
mind
,
is
to
keep
our selves
out
of
the
sphere
and
compasse
,
within
which
onely
the
word
of
God
,
that
sword
of
the
Spirit
,
is
active
and
operative
,
and
will
reach
and
pierce
us
.
SECT.
2.
Le
ts
removed
which
make
the
soul
senseless
:
And
first
,
Sensuality
and
worldliness
.
2
Lets
keeping
the
soul
from
being
sensible
of
pricking
.
BUt
men
,
who
cannot
avoid
the
stroke
of
the
word
,
the
scorching
of
that
fire
,
the
smiting
of
heart
and
conscience
(
having
such
teachers
as
smite
home
,
and
will
not
suffer
them
by
their
evasions
,
shifts
,
excuses
and
extenuations
to
put
by
the
blow
,
)
yet
,
as
experience
sheweth
,
shew
themselves
little
sensible
of
the
same
,
neither
are
they
truely
made
sorrowful
thereby
:
being
like
Jacob
or
Israel
,
Mens
senselsness
.
for
blindnesse
,
deafnesse
,
incredulity
,
senselessness
and
stupidity
,
on
whom
,
it
is
said
,
the
Lord
poured
the
fury
of
his
anger
,
and
the
strength
of
battell
,
and
it
set
him
on
fire
round
about
,
yet
he
knew
not
,
and
it
burned
him
,
yet
he
laid
it
not
to
heart
,
Isa.
42.25
.
or
like
the
drunkard
,
who
may
say
,
They
have
stricken
me
,
and
I
was
not
sick
;
they
have
beaten
me
,
and
I
felt
it
not
;
Prov.
23
,
25.
being
past
feeling
,
Ephes.
4.19
.
and
of
cauterized
consciences
,
1
Tim.
4.2
.
Now
there
are
divers
things
which
bereave
men
of
all
spirituall
sense
and
pain
,
which
accordingly
,
if
we
would
become
true
mourners
for
sin
,
we
must
carefully
beware
of
,
and
see
that
wee
give
no
way
unto
them
.
Men
have
ways
and
means
by
which
they
(
for
the
while
especially
)
become
insensible
of
pain
by
pricking
,
Divers
things
bereaving
men
of
the
sense
of
bodily
pain
.
As
,
Deep
sleep
.
Searing
.
burning
,
bone-setting
,
incision
,
cutting
off
a
member
,
and
the
like
;
as
by
the
use
and
application
of
narcoticall
or
stupefactive
medicines
and
potions
,
by
being
cast
into
a
deep
and
dead
sleep
,
by
which
all
their
senses
,
even
that
of
feeling
,
are
bound
up
:
so
by
searing
and
burning
,
whereby
the
part
is
mortified
,
and
the
inward
humidity
dried
up
.
So
I
have
heard
and
read
,
Bewithching
.
how
in
the
body
of
witches
in
covenant
with
the
Divel
,
in
the
place
where
by
sucking
or
otherwise
he
sets
his
mark
(
or
Sacramental
signe
)
the
place
is
so
benummed
and
deaded
;
that
a
pin
of
a
great
largeness
and
length
may
be
thrust
in
to
the
head
,
without
the
grief
or
any
sense
of
the
party
;
by
which
means
,
if
that
mark
or
bewitched
place
can
be
but
once
found
out
in
the
suspected
party
,
it
is
accounted
detection
sufficient
.
So
when
a
member
of
the
body
becomes
once
to
be
gangrained
by
excessive
heat
,
Gangrenes
.
or
upon
a
wound
or
hurt
not
looked
to
in
time
,
it
becomes
to
be
void
of
sense
,
as
being
deprived
of
vital
heat
and
spirit
,
to
be
blasted
,
and
like
wilde-fire
(
some
call
it
S.
Anthonies
fire
)
to
spread
,
and
so
tends
to
the
destruction
of
the
party
.
So
when
that
uneven
swelling
or
tumour
called
a
Cancer
possesseth
any
part
,
Cancers
.
that
part
comes
to
be
black
or
wan
,
and
without
all
sense
or
pain
.
In
like
manner
where
much
fatness
is
or
corruption
,
Mcuh
fatness
&
corrupt
matter
.
the
outward
skin
or
rind
once
pricked
or
pierced
,
the
pin
,
weapon
or
instrument
being
thrust
,
further
in
,
is
not
much
felt
;
such
corruption
hath
no
sense
in
it
,
and
that
part
is
so
far
without
sense
till
the
corruption
be
drawn
or
purged
out
.
Now
if
we
would
be
truly
sensible
,
and
mourn
savingly
for
sin
in
a
sense
of
Gods
displeasure
,
as
also
spirituall
pain
and
grief
.
when
and
after
that
the
word
meets
with
us
,
Let
us
take
heed
of
such
things
as
in
a
proportionable
manner
stupifie
,
benum
,
and
bereave
the
soul
of
all
spirituall
sense
of
sin
or
judgements
.
Take
heed
then
of
these
things
:
1
Sensuality
,
and
worldlinesse
,
First
of
sensuality
,
love
of
pleasures
,
gluttony
,
drunkennesse
,
good
fellowship
,
to
which
also
let
me
adde
cares
and
too
much
minding
of
the
world
.
Some
give
themselves
purposely
to
sensuall
courses
to
stop
the
mouth
,
and
cries
of
their
conscience
,
and
to
prevent
or
put
away
heart-qualms
as
they
will
call
them
.
binds
all
the
spirituall
senses
.
Howsoever
such
courses
as
these
do
besot
and
stupifie
the
conscience
,
dull
and
fill
the
spirituall
senses
of
the
soul
,
cast
it
into
a
dead
sleep
,
whereby
through
present
delectation
in
sin
and
sensuall
courses
,
and
through
cares
of
the
world
,
Isa.
6.9
.
they
have
not
eyes
to
discern
distinctly
of
any
thing
or
object
which
concerns
them
:
not
an
eare
for
God
,
or
for
his
word
and
judgements
so
as
to
hear
the
rod
and
who
hath
appointed
it
;
when
God
calls
them
to
mourning
,
Micah
.
6.
sensuall
courses
cry
louder
and
more
prevailingly
with
them
;
Isa.
22.12
,
and
5
,
11
,
12.
Psal.
34.8
.
1
Pet.
2.2
,
3.
God
and
the
works
of
his
hand
can
have
no
attention
,
they
are
so
taken
up
with
sensuall
delights
:
they
cannot
be
brought
to
taste
the
things
or
goodnesse
of
God
and
of
his
wayes
,
all
wayes
leading
them
to
repentance
are
so
distastfull
to
them
:
all
the
good
means
used
for
their
good
&
humbling
are
the
savour
of
death
to
them
:
2
Cor.
2.16
.
yea
their
hearts
are
fat
and
so
brawny
that
they
are
past
feeling
and
insensible
:
herein
like
unto
Idols
and
images
,
Ephes.
4.19
.
having
eyes
and
see
not
,
ears
and
hear
not
,
&c.
Psal
.
115.6
.
Howsoever
as
outward
heat
abates
the
inward
;
&
as
the
love
of
one
thing
lessens
the
love
of
another
;
and
as
the
distempered
eye
will
not
let
a
man
see
any
thing
in
its
own
and
right
colour
but
like
it self
;
Simil.
so
mens
love
and
affection
to
their
lusts
and
other
distempers
of
their
souls
,
will
not
suffer
any
thing
to
work
upon
or
affect
them
,
but
what
is
sensuall
:
they
are
so
taken
up
in
their
thoughts
and
affections
with
such
things
as
that
what
savours
not
of
the
flesh
or
of
the
world
,
doth
no
whit
affect
them
.
Talk
of
Religion
,
especially
of
duties
of
mortification
to
a
voluptuous
man
,
he
hath
no
eare
for
that
:
and
of
like
duties
to
the
worldling
,
and
you
shall
find
his
soul
so
filled
and
taken
up
with
the
love
of
the
world
that
you
shall
have
him
go
a
way
sorrowfull
from
you
indeed
,
but
not
for
his
sin
or
covetousnesse
,
but
because
you
interrupt
his
thoughts
and
courses
which
he
is
not
minded
to
leave
:
as
we
see
in
that
rich
young
man
who
upon
that
ground
though
he
seemed
to
have
an
ear
to
obey
in
all
things
else
,
Matth.
19.
yet
not
in
that
;
his
love
to
the
world
made
the
duty
,
of
self
deniall
unpleasant
to
him
.
So
generally
,
wine
,
women
,
and
the
world
steal
away
and
besot
the
heart
;
the
immoderate
use
of
,
yea
or
love
to
any
earthly
thing
,
takes
away
all
spirituall
sense
:
the
more
sensible
the
soul
is
of
such
things
,
the
lesse
it
is
of
spirituall
,
and
so
the
soul
as
well
as
the
body
becomes
spiritually
drunken
,
and
casts
into
a
dead
sleep
.
and
so
farre
senselesse
,
when
once
it
is
drowned
and
drenched
with
the
pleasures
and
cares
of
the
world
:
this
casts
it
into
a
dead
sleep
which
binds
all
the
senses
of
the
soul
,
and
possesses
it
with
a
spirit
of
slumber
,
Isay
29.10
.
Rom.
10
,
7
,
8.
The
godly
like
the
five
wise
virgins
may
sometimes
slumber
,
but
yet
their
heart
waketh
:
but
these
mens
hearts
are
asleep
,
yea
even
in
a
dead
sleep
:
to
whom
that
belongs
,
Eph.
5.14
.
awake
thou
that
sleepest
and
stand
up
from
the
dead
:
they
cannot
be
got
awaked
,
like
such
as
be
oppressed
with
soporiferous
diseases
,
Abernethy
physick
for
the
soul
chap.
7.
as
with
Lethargies
,
Caro's
Catalepsies
,
Cataphoraes
or
Typhomanes
,
which
are
all
deadly
,
except
they
be
speedily
cured
.
Now
to
prevent
senselesnes
from
sensuality
,
I
onely
tell
you
of
our
Saviours
advice
and
commend
it
to
you
,
The
Remedy
is
watch
fulnesse
.
Take
heed
to
your selves
,
lest
at
any
time
your
hearts
be
overcharged
with
surfeting
and
drunkennesse
,
and
cares
of
this
life
,
and
so
that
day
come
upon
you
unawares
—
(
for
so
it
came
upon
the
old
world
,
Luk.
21
34.36
.
Matth.
24.37
.
)
watch
ye
therefore
and
pray
alwayes
,
&c.
yea
the
Scripture
joynes
fasting
and
prayer
together
,
Math.
17.21
.
that
so
we
might
take
heed
of
bodily
drunkennesse
as
well
as
spirituall
.
All
deadly
sleeps
proceed
of
a
cold
humor
or
vapor
,
replenishing
the
brain
,
and
oppressing
the
animal
spirits
and
senses
:
so
this
deadly
spirit
of
slumber
is
when
men
are
frozen
in
the
cold
dregs
of
their
sins
and
sensualitie
,
and
sobriety
.
Jer.
48.11
.
whom
God
therefore
will
visit
,
Zeph.
1.12
.
Take
heed
then
of
ebriety
both
corporall
and
spirituall
:
and
be
ye
sober
and
watch
.
As
ebriety
causeth
sleep
,
1
Pet.
5.18
.
so
sobriety
keeps
men
waking
and
sensible
.
Let
us
be
sober
both
in
body
and
in
mind
,
that
we
also
may
be
kept
waking
and
affected
with
such
things
as
do
concern
us
,
even
with
sense
of
sin
and
wrath
.
Let
us
,
not
onely
when
we
heare
Gods
word
,
but
at
all
times
,
wholly
put
away
the
lusts
of
youth
;
and
for
other
delights
and
cares
,
use
a
moderation
:
The
like
let
us
(
spiritually
)
do
in
all
our
joyes
,
yea
sorrows
,
in
our
desires
,
delights
,
designes
,
hopes
and
confidence
:
take
we
heed
especially
of
spirituall
drunkennesse
,
and
of
the
immoderate
love
and
use
of
the
creature
,
especially
when
we
go
about
any
good
duties
,
as
this
of
hearing
Gods
word
.
For
my
part
,
I
otherwise
in
handling
this
argument
of
godly
sorrow
,
compunction
and
conversion
,
shall
despair
of
fastening
any
nailes
in
you
by
the
hammer
of
the
word
by
which
ye
may
be
surely
nailed
,
sewed
and
fastened
to
Jesus
Christ
:
a
sensuall
heart
,
is
a
senselesse
heart
,
like
that
of
Nabals
,
whose
drunken
heart
,
1
Sam.
25.37
.
though
merry
within
him
,
died
,
and
he
became
as
a
stone
.
CHAP.
XIIII
.
SECT.
3.
Where
three
more
lets
removed
;
which
are
,
great
sins
,
lesser
sins
,
custome
in
sinning
.
2
Great
and
h●inous
sinnes
.
2
SEcondly
,
and
more
brieflly
,
take
heed
of
great
sins
,
such
as
lay
wast
and
dead
the
conscience
.
As
the
body
is
subject
to
two
kinds
of
diseases
,
and
maimes
,
some
that
affect
and
afflict
sense
,
some
that
deprive
of
sense
,
as
violent
blows
;
so
is
the
soul
also
.
As
then
a
prick
will
make
a
man
start
,
but
a
heavy
blow
will
dazzle
,
and
stond
or
astonish
him
:
which
astonish
and
make
us
unsensible
of
lesser
sins
.
so
some
lesser
sinnes
will
be
felt
when
greater
shall
not
,
at
least
not
so
soon
or
easily
:
as
we
see
in
David
,
who
no
sooner
had
received
the
muster
of
the
people
,
whom
in
pride
he
would
needs
have
to
be
numbred
,
but
his
heart
did
smite
him
,
and
he
was
pricked
and
wounded
in
conscience
:
but
in
the
case
of
Bathsheba
,
but
especially
of
Vriah
,
he
lay
long
dead
and
senselesse
,
till
after
many
months
Nathan
,
being
sent
of
God
,
brought
life
,
at
least
sense
into
him
again
.
Watch
then
and
pray
with
David
,
Keep
back
thy
servant
from
presumptuous
sins
,
let
them
not
have
dominion
over
mee
,
so
shalt
thou
be
innocent
from
the
great
transgression
,
Psal.
19.13
.
If
a
man
once
by
some
great
blow
be
stonded
,
he
is
not
easily
sensible
of
smaller
hurts
or
prickings
:
so
for
one
that
is
cast
into
a
deep
or
dead
sleep
,
or
being
the
divels
vassal
,
is
marked
by
him
by
his
sucking
life
and
sense
out
of
him
,
or
casting
him
into
a
trance
,
&c.
Give
once
way
to
grosse
impiety
,
to
wilfull
profannesse
or
obstinate
contempt
of
God
,
his
word
and
ministers
,
and
never
look
that
lesser
sins
shall
any
why
annoy
or
trouble
thy
conscience
,
of
which
thou
wilt
never
make
bones
(
as
we
say
)
or
scruple
:
the
soul
so
becomes
desperate
and
carelesse
,
hardened
and
past
feeling
,
to
work
all
uncleannesse
with
greedinesse
;
this
is
when
men
once
give
themselves
over
unto
lasciviousnesse
,
Ephes.
4.19
.
or
to
any
other
like
grosse
sin
.
The
heart
is
so
full
of
corruption
and
filthy
matter
,
as
it
is
not
sensible
,
grieved
or
pained
,
when
otherwise
it
is
pierced
and
met
withall
by
the
word
and
threatenings
,
yea
,
curses
,
woundings
and
hewings
of
the
Law
and
Prophets
of
God
.
3
Lesser
sins
against
conscience
,
3
Yet
neglect
not
small
sins
,
as
they
may
be
accounted
,
or
beginnings
:
to
give
way
wittingly
and
against
conscience
to
the
least
sin
,
leads
the
way
to
hardnesse
of
heart
,
to
senselesnesse
and
stupidity
of
conscience
.
Tendernesse
of
conscience
would
be
preserved
.
The
heart
commonly
of
young
men
(
especially
if
wel
educated
,
2
Chro.
34.27
.
as
we
see
in
King
Josiah
)
is
tender
,
and
startles
at
the
least
sin
and
thought
of
Gods
judgements
,
is
soon
pierced
and
troubled
;
the
least
sin
will
trouble
it
,
and
make
it
tremble
:
which
being
given
way
unto
,
make
way
for
hardnesse
of
heart
.
but
if
once
least
way
be
given
to
such
small
sins
,
or
to
beginnings
,
especially
against
knowledge
,
or
that
a
man
begins
once
to
detain
the
truth
in
unrighteousnesse
,
to
quench
the
spirit
,
and
to
quell
checks
of
conscience
,
the
heart
by
degrees
grows
hard
and
senselesse
,
and
at
length
can
swallow
,
and
without
any
great
trouble
digest
even
greater
and
grosser
evils
,
without
all
sense
of
sin
,
or
fear
of
wrath
.
One
well
compares
it
thus
:
The
heart
at
first
being
tender
will
endure
nothing
,
but
the
least
sin
will
trouble
it
;
as
water
,
when
it
begins
to
freeze
will
not
endure
any
thing
,
no
not
so
much
as
the
weight
of
a
pin
upon
it
,
but
after
a
while
will
bear
the
weight
of
a
laden
cart
.
against
which
we
must
watch
,
Let
young
men
especially
make
use
of
this
;
yea
,
let
all
men
take
heed
of
giving
way
to
the
least
sins
against
conscience
.
Sin
at
first
,
to
a
conscience
not
enured
thereunto
,
may
seem
intolerable
and
unsupportable
;
but
unlesse
the
heart
watch
well
over
it self
,
and
maintain
its
life
,
tendernesse
and
sensiblenesse
,
or
if
once
it
begin
to
favour
it self
,
and
wittingly
give
way
to
the
least
beginnings
of
sin
,
lest
we
become
at
length
senseless
,
as
in
examples
.
it
shall
be
given
over
by
degrees
to
senselesnesse
and
searednesse
of
conscience
,
yea
to
delight
in
,
desire
,
defend
and
plead
for
it
:
as
in
King
Haza●l
,
first
abominating
that
cruelty
which
he
after
practised
:
and
in
Alipius
Saint
Austine's
friend
,
first
abhorring
the
bloudy
spectacles
of
the
gladiatory
combatants
,
but
giving
himself
leave
,
by
the
importunity
of
friends
,
to
be
but
present
,
though
at
first
he
winked
and
would
not
open
his
eys
to
behold
the
same
;
yet
at
length
not
onely
beheld
them
and
that
with
delight
,
but
drew
others
to
behold
that
which
at
first
himself
loathed
.
Thus
the
soul
by
steps
descends
to
hell
,
when
men
shew
not
themselves
from
first
to
last
sensible
of
sin
.
Bernard
makes
the
steps
to
be
seven
;
Seven
steps
to
hell
.
whereby
sin
seems
1
Insupportable
,
a
burthen
not
to
be
born
:
2
afterwards
onely
Heavie
:
3
Light
:
4
Insensible
:
5
Delightfull
:
6
Desirable
:
7
Defensible
,
or
pleaded
for
and
justified
.
If
ever
then
thou
wouldst
be
truely
sensible
of
,
and
sorrowfull
for
sin
,
It
s
not
to
dally
with
suggestions
;
&
first
,
thoughts
of
sin
.
take
heed
and
watch
against
the
first
suggestions
and
occasions
of
sin
,
and
that
especially
by
the
government
of
the
senses
;
as
two
things
especially
undid
David
,
Otium
&
Oculus
,
his
ease
and
his
eye
:
so
against
Cogitation
,
or
of
tossing
any
sinful
objects
in
thy
thoughts
,
or
of
dallying
with
them
.
These
are
the
divels
baits
,
at
which
wee
must
not
nioble
;
and
his
harbingers
,
which
if
kindly
entertained
,
he
is
invited
to
come
with
his
legions
:
and
so
thou
art
intangled
with
delight
,
and
drawn
on
to
consent
,
resolution
,
practice
,
yea
,
custome
,
and
so
to
senselesnesse
,
defence
,
and
boasting
,
as
Isa.
3.9
.
Jer.
6.15
.
Psal.
52.1
.
And
thus
sin
,
like
a
serpent
,
whilest
●tstings
,
benums
us
,
and
casts
us
into
a
deadly
sleep
and
lethargie
,
of
which
we
die
.
4
Custome
of
stnning
.
ab
assuetis
non
fit
passio
.
4.
Specially
beware
of
Custome
of
sinning
:
It
s
an
old
and
experienced
saying
,
Custome
of
sinning
takes
away
all
sense
of
sin
:
neither
are
we
much
moved
with
such
things
as
wee
are
much
used
to
:
use
and
custome
makes
men
sleep
quietly
by
the
falls
of
great
waters
,
and
where
much
noise
is
,
and
not
to
be
afraid
of
that
which
at
first
was
terrible
:
as
in
Nottingham-shire
,
upon
the
murther
of
a
woman
,
Which
bereaves
of
sense
of
sin
,
buried
and
hid
under
a
tree
in
a
wood
,
a
voyce
was
heard
in
that
place
of
one
hollowing
and
whooping
,
at
which
all
were
afraid
,
and
passengers
left
that
way
:
but
continuing
long
,
and
no
hurt
done
to
any
,
they
took
to
their
old
way
without
any
terrour
as
formerly
;
and
asked
by
strangers
what
it
was
,
It
is
(
said
they
)
the
Whooper
of
the
Wood
,
and
made
no
more
of
it
.
So
it
is
with
sin
,
if
we
accustome
our selves
thereunto
.
it
brings
us
to
carelesnesse
,
and
that
to
senselesnesse
,
so
that
at
length
custome
(
our
own
and
others
)
shall
be
pleaded
,
and
at
length
is
pleaded
for
,
and
made
to
justifie
wicked
acts
.
and
made
a
justification
of
our
wicked
practices
:
as
we
see
in
those
idolatrous
women
pleading
for
their
Idolatry
,
we
will
do
as
we
have
done
,
Jer.
44.17
.
So
Papists
harden
themselves
in
their
superstitions
;
and
common
people
in
their
profaning
the
Sabboth
by
their
sports
,
may-games
,
and
in
other
their
sinfull
customes
.
Thus
the
heart
is
hardened
at
length
and
becomes
senselesse
:
Simile
.
even
as
some
parts
of
the
body
become
through
use
callous
,
brawny
,
dry
and
dead
,
a
dead
and
thick
skin
growing
over
the
flesh
,
which
may
be
pricked
or
pared
without
sense
of
pain
,
as
we
see
in
labourers
.
SECT.
4.
Two
moe
lets
:
Gods
secret
vengeance
;
and
Hardness
of
heart
;
with
the
nature
and
danger
of
it
:
and
Means
to
prevent
it
.
5
Gods
secret
vengeance
,
5
THere
is
Gods
secret
vengeance
,
which
wee
are
to
take
notice
,
yea
,
to
take
heed
of
;
whereby
he
gives
obstinate
and
presumptuous
sinners
over
to
stupidity
and
senselesnesse
,
denying
and
withholding
his
grace
,
and
the
blessing
of
his
word
and
other
means
from
such
as
have
neglected
or
abused
the
same
.
whereby
he
bereaves
obstinate
sinners
of
sense
.
Thus
he
tels
Isaiah
what
the
effect
of
his
prophesying
should
be
:
Go
tell
this
peopple
,
Hear
ye
indeed
,
but
understand
not
:
and
see
yee
indeed
,
but
perceive
no
:
make
the
heart
of
this
people
fat
,
and
make
their
ears
heavie
,
●and
shut
their
eyes
:
lest
they
see
with
their
eys
,
and
hear
with
their
ears
,
and
understand
with
their
hearts
,
and
convert
and
be
healed
:
Isa.
6.9
,
10.
which
terrible
doom
wee
now
are
the
more
to
be
afraid
of
,
because
it
is
six
times
made
use
of
in
the
New
Testament
,
Matth.
13.14
.
Mark
4.12
.
Luke
8.10
.
John
12.40
.
Acts
28.26
Rom.
11
8.
which
is
more
then
is
done
by
any
other
Text
of
the
Old
Testament
.
So
elsewhere
,
Isa.
29.10
.
The
Lord
hath
poured
out
upon
you
the
spirit
of
deep
sleep
,
and
hath
closed
your
eys
:
the
Prophets
and
your
Rulers
,
the
Seers
hath
he
covered
,
&c.
Here
my
counsell
is
:
Take
heed
you
do
not
so
long
dally
with
God
,
smother
his
truth
,
blind
your
own
eys
,
neglect
his
call
,
who
are
taught
not
to
dally
with
God
.
make
light
of
the
offers
of
his
grace
,
despise
his
threatnings
and
corrections
,
that
you
provoke
him
to
curse
his
own
Ordinances
to
you
,
and
give
you
up
to
senselesnesse
and
final
impenitency
and
Indolency
.
Hearken
then
to
his
first
call
,
Heb.
3.7
.
and
to
day
if
you
will
hear
his
voice
,
harden
not
your
hearts
,
lest
he
give
you
up
to
finall
hardnesse
:
as
now
it
follows
.
6
The
not
fearring
the
judgement
of
hardness
of
heart
.
6.
Lastly
,
As
fear
God
,
who
thus
by
our
dallying
may
be
provoked
to
deprive
us
of
all
spirituall
sense
and
feeling
;
so
also
be
afraid
of
Hardnesse
of
heart
,
whether
acquired
and
attracted
by
your
own
means
,
by
your
sensuality
,
presumption
,
carelesnesse
,
giving
way
to
beginnings
,
custome
of
sinning
:
or
inflicted
by
Gods
just
judgement
,
giving
you
wholly
up
to
your
own
lusts
,
or
to
Satan
to
harden
you
.
Keep
so
much
sense
,
as
of
all
other
evils
and
judgements
to
be
most
afraid
of
this
:
for
if
God
once
give
a
man
up
to
it
,
which
if
we
wil
avoid
,
we
must
fear
.
it
is
worse
then
to
be
given
up
to
the
divel
:
so
was
the
Incestuous
Corinthian
,
who
came
to
sense
of
his
sin
,
and
repented
to
life
and
salvation
:
but
these
are
denyed
that
which
they
never
cared
for
,
true
sense
of
sin
,
sorrowing
for
it
,
and
repentance
,
and
so
are
next
door
to
hell
it self
,
It
is
a
fearfull
judgement
and
evill
.
which
opens
her
mouth
for
them
,
they
being
in
condition
next
to
the
estate
of
damned
spirits
,
seeing
their
damnation
is
sealed
upon
them
,
and
they
kept
under
darknesse
,
and
in
the
insensible
chains
of
the
guilt
of
their
sins
,
and
of
their
obstinate
hardnesse
to
the
judgement
of
the
great
day
.
making
men
1Vnpliable
to
the
word
,
stif-necked
,
stony
,
This
hard
heart
is
1.
An
unpliable
heart
,
a
dry
,
stiffe
,
and
stony
heart
,
whereby
men
become
stif-necked
,
wilfull
,
strong-headed
,
like
untamed
beasts
that
will
not
admit
of
the
yoke
.
It
is
that
Adamantine
heart
spoken
of
Zech.
7.12
.
implying
a
stony
hardnesse
;
Physicians
would
call
it
a
Tophos
,
or
a
callositie
,
or
brawny
hardnesse
,
like
unto
that
white
,
hard
,
and
dry
substance
that
conglutinates
broken
bones
.
It
is
according
to
S.
Paul
,
Ephes.
4.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
blindnesse
,
or
rather
hardnesse
of
heart
.
Such
in
the
soul
,
as
when
in
the
body
any
part
of
it
,
whether
inward
,
as
the
liver
or
spleen
,
or
outward
,
becomes
hard
through
the
dyring
up
of
the
inward
humidity
,
Dry
and
seared
,
whether
by
any
infirmity
,
as
scirrous
tumours
;
or
by
searing
or
burning
with
an
hot
iron
,
as
in
beasts
which
are
gelt
and
then
seared
;
or
by
labour
.
Such
is
a
hard
heart
,
being
destitute
of
the
moysture
of
Gods
grace
and
of
his
spirit
,
a
stiffe
and
obstinate
heart
,
which
will
not
bow
nor
yeeld
to
Gods
word
by
obedience
,
matth.
23.17
.
It
s
an
impudent
heart
,
as
Ezek.
2.14
.
and
3.7
.
by
which
men
grow
worse
and
worse
till
they
perish
.
Impudent
,
It
is
an
impenitent
and
unyeelding
heart
,
Impenitent
,
like
metal
unmolten
,
an
heart
resisting
the
word
and
spirit
,
Acts
7.51
.
It
is
such
a
heart
as
was
in
the
Jews
before
,
and
now
is
in
them
since
they
are
cast
off
,
Rom.
11.25
.
on
whom
is
Cains
curse
.
It
s
a
heart
of
Belial
,
a
wicked
heart
,
without
yoke
,
Deut.
15.9
.
that
Beasts
heart
which
was
given
to
Nebuchadnezzar
,
Dan.
4.16
.
Howsoever
,
it
is
a
disobedient
and
gainsaying
heart
,
disobedient
,
and
unyeelding
,
Rom.
10.21
.
and
makes
men
so
.
I
is
such
an
heart
as
is
not
moved
at
threatnings
,
so
as
to
be
broken
thereby
;
or
at
promises
,
so
as
to
be
molten
by
them
;
at
judgements
inflicted
,
to
be
humbled
;
or
at
mercies
,
to
rejoyce
or
be
thankfull
;
at
injunctions
or
commands
of
God
,
to
obey
or
perform
them
.
being
contrary
to
the
tender
heart
,
or
fleshy
heart
,
which
is
obedient
.
Contrary
to
which
is
the
tender
heart
,
the
soft
,
fleshy
and
plyable
heart
;
such
as
was
in
these
Converts
here
,
who
being
pricked
,
presently
offered
themselves
ready
to
obey
,
saying
,
What
shall
we
do
?
so
in
Paul
,
Lord
,
What
wouldst
thou
have
mee
to
do
?
and
in
the
Jaylour
,
What
shall
I
do
to
be
saved
?
This
is
the
heart
of
flesh
in
mercy
promised
to
〈◊〉
as
shall
be
saved
,
Ezek.
11.19
.
and.
36.26
.
The
tender
heart
,
pliable
shewing
its
tenderssene
both
to
God
,
such
as
was
in
good
King
Josiah
,
2
Chron.
34.27
.
whose
property
is
to
be
plyable
and
yielding
both
to
God
and
man
:
1
It
stands
not
out
against
,
or
resists
Gods
word
,
but
quakes
at
threatnings
,
melts
at
promises
,
is
humbled
at
judgements
,
as
2
Chron.
30.10.11
.
not
such
as
was
in
Zedekiah
,
2
Chron.
36.12
.
of
whom
it
is
said
,
he
did
evill
in
the
sight
of
the
Lord
his
God
,
and
humbled
not
himself
before
Jeremiah
the
Prophet
,
speaking
from
the
mouth
of
the
Lord
:
or
in
Belshazzar
,
framing
to
his
will
:
Dan.
5.21.22
.
who
did
not
humble
his
heart
,
though
he
knew
all
such
evils
and
judgements
as
befell
his
father
for
hardening
his
mind
in
pride
,
verse
20.
In
a
word
,
the
soft
heart
yields
like
soft
wax
to
the
impressions
of
Gods
grace
,
word
and
spirit
,
and
like
molten
metal
frames
to
the
form
,
and
obeys
that
form
of
Doctrine
whereto
it
is
delivered
,
as
the
phrase
is
Rom.
6.17.2
.
The
tender
heart
shews
it self
also
towards
others
,
by
shewing
forth
bowels
of
pity
to
men
in
misery
,
and
man
,
by
pity
and
kindnesse
.
Heb.
13.3
.
and
of
kindnesse
and
forgivenesse
to
such
as
do
it
wrong
,
Ephes.
4.32
.
2.
This
heard
heart
I
speak
of
,
as
it
is
stiffe
,
stony
and
unpliable
,
so
it
is
also
insensible
,
void
of
all
spirituall
sense
,
especially
that
of
feeling
;
this
is
through
want
of
spiritual
life
;
2
unsensible
,
and
without
life
,
where
no
life
is
,
there
is
no
sense
at
all
;
and
where
life
is
,
though
other
senses
may
be
wanting
,
yet
not
that
of
feeling
:
that
sense
though
it
be
not
the
most
noble
(
for
so
is
the
sense
of
sight
and
hearing
)
yet
it
is
the
most
necessary
sense
,
there
being
no
life
without
it
,
where
it
is
wholly
wanting
or
lost
;
it
of
all
senses
,
alone
is
diffused
throughout
all
parts
(
almost
)
of
the
whole
body
,
and
it
being
lost
,
there
is
no
more
intercourse
of
vital
and
animal
spirits
,
or
influence
of
them
by
the
nerves
into
other
parts
,
and
consequently
no
longer
any
proportion
or
harmony
of
qualities
or
of
temperament
,
in
which
proportion
the
native
moysture
and
heat
is
founded
and
consisteth
.
So
that
feeling
and
sense
of
pain
is
needful
to
the
very
being
of
every
creature
:
arguing
spiritu-death
,
and
so
is
spiritual
feeling
as
necessary
to
the
being
of
the
new
creature
:
so
that
we
may
conclude
that
the
heart
which
is
an
insensible
heart
is
a
dead
heart
,
Eph.
4.18.19
.
&
alienated
from
the
life
of
God
:
at
least
(
and
that
is
bad
enough
)
possessed
with
a
spirit
of
slumber
,
and
dead
sleep
,
whilest
not
one
but
all
the
senses
of
the
soul
are
holden
in
it
(
as
the
bodily
senses
in
and
by
bodily
sleep
)
and
that
through
a
kind
of
dregginesse
which
stoppeth
the
passages
of
the
spirits
,
Or
at
least
a
dead
sleep
,
depriving
men
of
their
spiritual
senses
.
by
which
the
whole
heart
and
soul
is
made
unsensible
:
for
hereby
men
are
without
,
1
Hearing
,
Isa
.
6.9
.
2
Seeing
,
Isa
.
6.9
.
Ephes.
4.18
.
3
without
all
spiritual
Tast
,
Rom.
8.5
.
4
Smel
,
2
Cor.
2.16
.
Lastly
,
without
feeling
,
Ephes.
4.19
.
having
their
hearts
fat
and
insensible
,
Isa.
6.10
.
yea
in
a
dead
sleep
,
and
sleep
of
death
,
and
therefore
insensible
:
insensible
of
good
and
evil
,
of
mercies
and
of
judgements
,
of
grace
and
sin
,
without
true
love
,
desire
and
joy
in
the
one
;
and
without
Fear
,
Being
contrary
to
the
sensible
heart
.
1
Kings
3.9
.
shame
,
anger
,
and
(
godly
)
sorrow
in
the
other
:
contrary
to
which
heart
is
that
,
which
having
a
new
life
put
into
it
,
and
it
awakened
out
of
the
Lethargie
,
or
rather
death
,
of
sin
,
begins
spiritually
and
savingly
1
to
hear
:
for
so
we
read
of
an
hearing
heart
,
for
which
Solomon
prayed
.
2
to
see
,
Ephes.
1.18
.
1
Cor.
2.14.15
.
3
to
tast
,
1
Pet.
2.2
,
3.
with
Psal.
34.8
.
Cantic
.
4.11
.
4
to
smel
,
Cantic
.
1.3.13
,
16.
&
4.10
,
11.
2
Cor.
2.14.16
.
and
5
lastly
to
feele
,
when
by
self-denial
the
fat
of
this
grosse
heart
(
as
it
is
called
Mat.
13.15
.
)
which
makes
it
also
without
sense
Psal.
119.70
.
Mat.
13.15
.
is
consumed
and
offered
in
sacrifice
to
God
,
according
to
the
type
.
Levit.
3.3
.
such
a
sensible
heart
was
in
these
converts
here
,
who
being
self
convinced
,
self
condemned
,
and
denying
themselves
,
were
pricked
in
heart
,
and
through
sense
of
pain
cried
out
,
and
sought
help
elsewhere
then
in
themselves
,
and
accordingly
found
it
.
I
have
thus
set
the
benefit
of
the
tender
&
sensible
heart
against
the
other
,
that
by
the
opposition
I
might
better
shew
the
wofull
condition
and
miserable
estate
of
such
as
,
who
,
being
past
feeling
,
The
miserable
condition
of
senselesse
and
hard-hearted
sinners
.
give
themselves
over
whether
unto
Laciviousnesse
,
or
to
any
other
sensual
and
sinful
course
of
life
,
and
who
accordingly
are
given
over
in
Gods
most
terrible
,
but
just
wrath
to
this
,
the
worst
of
all
evills
on
earth
,
even
the
judgement
of
an
hard
and
senselesse
heart
;
and
all
with
this
further
aym
,
that
hereby
the
sinner
that
would
attain
to
true
compunction
and
pricking
of
heart
for
his
sin
,
and
so
to
true
conversion
and
salvation
,
would
above
all
be
most
afraid
of
this
heavy
judgement
of
hardnesse
of
heart
,
and
of
whatsoever
may
cause
or
procure
the
same
.
Such
as
are
given
over
to
it
are
irrecoverably
left
to
the
judgement
of
the
great
day
:
seeing
their
judgement
here
is
to
be
denied
all
sense
of
their
dangerous
and
damned
condition
into
which
they
have
voluntarily
brought
themselves
,
and
so
being
left
to
themselves
and
to
their
own
lusts
(
as
incorrigible
)
Psal.
81.
and
to
Satan
,
Hardnesse
of
heart
the
greatest
Let
to
saving
pricking
.
2
Pet.
2
4.
and
most
to
be
laboured
against
.
as
his
prisoners
to
be
reserved
in
chains
of
darknesse
of
mind
,
and
dedolent
and
final
impenitencie
,
kept
and
brought
forth
to
that
judgement
:
wherein
their
case
is
now
become
like
that
of
the
devil
and
his
angels
,
whose
judgement
that
is
.
Of
all
lets
then
to
this
pricking
of
heart
,
take
heed
of
this
of
hardnesse
of
heart
:
for
where
it
is
,
the
judgement
is
to
be
deprived
of
all
sense
of
sin
,
and
feeling
of
wrath
,
till
the
soul
be
plunged
into
hell
,
and
become
irrecoverably
miserable
,
and
then
lie
under
the
sense
of
Gods
severest
wrath
,
and
eternall
displeasure
.
not
to
fear
it
,
is
a
signe
of
it
.
Oh
therefore
get
your
hearts
possessed
continually
with
fear
of
this
dismal
evil
,
and
ever
be
afraid
to
be
given
over
to
it
.
Now
let
me
tell
you
,
not
to
fear
it
when
you
hear
so
much
of
it
is
a
signe
it
hath
already
seazed
upon
you
,
and
benummed
your
spirituall
senses
;
especially
if
you
have
any
long
while
lived
fruitlesly
or
presumptuously
under
the
means
:
Young
men
especially
to
take
heed
of
it
.
and
therefore
especially
it
belongs
to
young
men
to
take
notice
hereof
,
who
by
reason
of
their
age
are
not
yet
perhaps
so
hardened
in
sin
through
the
deceitfulnesse
of
it
.
There
is
a
naturall
tendernesse
in
us
whilst
we
are
young
,
or
a
lesser
degree
rather
of
hardnesse
which
gets
strength
and
proves
habituall
through
use
and
age
,
if
it
be
not
in
time
prevented
:
Let
such
then
especially
labour
to
keep
tendernes
of
heart
,
take
advantage
of
their
youth
,
and
without
delayes
and
procrastination
begin
to
repent
and
to
shew
themselves
sensible
of
their
sin
,
and
of
Gods
displeasure
,
lest
whilst
they
presume
of
more
time
&
stregth
,
God
give
them
up
to
hardnesse
and
finall
impenitency
.
Jer.
13.23
.
It
is
hard
doing
good
when
once
we
are
accustomed
to
evil
.
The
longer
the
young
plant
or
tree
groweth
,
the
deeper
root
it
taketh
;
and
whilst
custome
is
not
in
time
resisted
it
becometh
necessity
.
Directions
and
Means
to
prevent
it
.
1
Fear
it
above
all
evils
.
Therefore
that
hardnesse
of
heart
prove
no
let
to
thy
repentance
,
follow
these
few
directions
.
1
Fear
it
as
thou
woulest
fear
the
devil
himself
:
blessed
is
he
that
thus
feareth
.
None
are
further
from
the
danger
of
it
then
those
that
fear
it
most
:
the
not
fearing
it
is
the
next
way
to
fall
into
it
,
or
rather
a
signe
it
hath
taken
hold
on
us
already
.
If
now
when
you
heare
so
much
of
it
,
your
hearts
be
not
struck
with
some
terrour
,
but
that
you
account
all
you
heare
as
an
idle
and
empty
sound
of
words
,
your
case
is
dangerous
and
much
to
be
suspected
.
Fear
it
then
when
it
is
so
,
and
fear
it
lest
it
be
so
with
you
.
a
Pray
against
it
Now
if
you
fear
it
,
as
you
have
good
reason
,
then
in
the
next
place
,
Pray
most
earnestly
and
continually
against
it
:
pray
that
God
would
not
take
his
word
and
ministery
of
it
from
thee
,
whereby
thou
shouldest
be
hardened
and
left
without
the
direction
,
instruction
and
reproof
of
the
same
,
as
he
threatens
to
such
as
in
time
repent
not
by
it
,
Revel.
2.5
.
Pray
that
through
thy
abuse
of
the
word
,
he
deny
thee
not
the
blessing
of
it
,
and
make
it
to
thee
as
the
white
of
an
eg
,
as
the
savour
of
death
.
Pray
that
he
would
not
send
thee
such
teachers
as
never
or
sleightly
reproving
thee
,
shall
so
seem
to
approve
of
thy
courses
,
and
help
to
harden
thee
to
thy
destruction
:
and
that
thou
be
not
hardened
under
the
reproof
of
Gods
faithfull
Ministers
as
were
the
Jews
,
Isa.
6.10
.
and
63.17
.
pray
that
God
would
not
take
away
his
fear
from
thee
Jer.
32.40
.
or
harden
thy
heart
against
it
;
Psalm
51.11
.
or
his
holy
Spirit
,
which
commonly
in
the
motions
of
it
,
accompanieth
the
word
preached
,
but
having
given
way
to
thy
lusts
with
David
:
pray
with
him
and
say
,
Oh
cast
me
not
away
from
thy
presence
,
and
take
not
thy
holy
Spirit
from
mee
.
Whatsoever
thou
deny
me
or
take
from
me
,
(
be
it
wealth
,
estate
,
friends
,
office
,
&c.
)
yet
take
not
thy
holy
Spirit
from
thee
.
Oh
beloved
,
it
is
the
Spirit
of
God
which
mollifieth
the
heart
,
and
therefore
pray
that
God
would
never
suffer
thee
so
much
or
so
long
to
provoke
him
as
that
he
should
say
of
thee
as
of
the
old
world
a
little
before
their
destruction
,
Gen
6.
Psal.
19.13
.
my
spirit
shall
not
alwayes
strive
with
him
.
Pray
and
say
,
Lord
keep
me
from
presumptuous
sins
,
and
yea
,
pray
as
he
himself
hath
taught
thee
,
lead
us
not
into
tentation
.
Psal.
81.11.12
.
Pray
that
God
would
not
give
thee
up
to
thine
own
hearts
lusts
,
to
thine
own
will
,
desires
,
affections
,
or
to
doe
evil
without
check
or
controll
of
thy
conscience
,
or
of
his
spirit
:
that
he
would
deny
and
crosse
thee
in
all
evill
or
hurtfull
purposes
,
desires
,
endeavours
,
and
teach
thee
withall
to
account
such
crosses
thy
greatest
blessings
on
earth
:
and
that
he
would
in
mercy
rather
hedge
up
our
way
,
then
that
we
should
lose
our selves
by
straying
out
of
the
right
way
,
as
Hos.
2.6
,
7.
3
Beware
of
evil
company
and
example
.
3
Take
heed
of
evill
and
lewd
company
,
whose
example
and
encouragement
may
help
to
harden
thee
,
and
acquaint
thy self
with
those
that
are
good
,
and
provoke
and
exhort
one
another
daily
,
while
it
is
called
to
day
,
lest
any
of
you
be
hardened
through
the
deceitfulnesse
of
sinne
.
4
Take
heed
of
such
things
as
make
way
for
hardnes
,
Heb.
3.13
.
Take
heed
of
such
evils
and
sins
as
procure
it
.
as
of
all
those
lets
formerly
named
;
that
of
inconsideration
.
First
set
thy
sinne
before
thee
,
be
at
some
distance
with
it
:
whilst
sin
and
thou
art
all
one
,
thou
wilt
never
be
sensible
of
it
.
It
is
an
experienced
rule
:
The
objects
of
senses
being
close
placed
to
the
organ
of
the
senses
,
makes
no
sensation
,
as
colour
near
the
sight
is
not
discerned
:
and
so
in
the
rest
.
And
withall
take
heed
of
such
sinnes
as
procure
hardnesse
and
provoke
God
to
give
thee
up
to
it
,
as
especially
these
,
first
,
little
love
to
the
word
and
truth
;
this
makes
God
give
men
up
to
strong
delusion
,
2
Thes.
2.10
,
11.
2
too
much
love
and
desire
to
be
flattered
,
as
in
Ahab
hating
Michaiah
,
and
giving
heed
to
flattering
prophets
,
he
shall
have
such
sent
him
in
wrath
,
1
Kings
22.8
,
22
,
23.
3.
Idolatry
,
as
Hos.
4.17
.
Ephraim
is
joyned
to
idols
,
let
him
alone
;
and
Rom.
1.21
,
22
,
23
,
with
24
,
26.
there
is
like
reason
for
spirituall
Idolatry
with
the
creature
,
and
when
mens
hearts
are
joyned
to
their
lusts
.
4.
Presumptuous
sinnes
,
as
in
Elies
sonnes
,
1
Sam.
2.22
,
-25.
Heb.
10.26.27
.
and
12.16.17
.
5.
Corrupt
affections
which
provoke
God
to
punish
by
giving
up
to
a
reprobate
mind
,
Rom.
1.27
,
28.
6
generally
rejection
of
God
and
disobedience
to
his
word
,
Psal.
81.11.12
.
1
Pet.
2.7
,
8.
with
scandall
unjustly
taken
at
the
truth
,
Matth.
15.12
,
13
,
14.
Let
them
alone
,
&c.
5
Make
not
light
of
sinne
.
be
not
greedy
after
it
.
retain
shamefastnesse
.
Lastly
Make
not
light
of
1
sin
:
account
no
sin
light
or
little
,
make
it
not
so
by
your
extenuations
and
justifications
,
catch
not
at
occasions
of
sin
,
be
not
greedy
after
sinfull
delights
,
gain
,
&c.
This
will
either
make
you
or
prove
you
,
to
be
past
feeling
;
retain
shamefastnes
,
&
tendernes
,
lest
once
passing
those
bounds
you
grow
extremely
impudent
in
sinning
,
as
Isa.
3
9.
Jer.
8.12
.
and
as
young
women
or
men
when
once
they
have
lost
modesty
and
shamefastnesse
,
they
grow
impudent
and
blush
at
nothing
.
Or
of
reproof
of
the
word
,
[
](A46526-e62050-b)2
2
Of
reproof
.
snuffe
not
at
it
,
hate
not
your
reprovers
,
so
onely
do
scorners
,
Prov.
15.12
.
be
not
grieved
when
the
word
of
God
finds
you
out
.
[
](A46526-e62090-b)3
3
Of
Gods
threatnings
.
Or
of
Gods
threatnings
,
which
strikes
terrour
into
tender
souls
,
2
Cor.
5.11
.
they
tremble
at
Gods
word
,
Isa.
66.3
.
Gods
punishments
are
fear
.
full
to
them
,
Job
31.23
.
and
Pal.
119.20
.
account
not
Gods
threatnings
as
wind
,
Jer.
5.13
.
make
not
a
jest
of
them
,
Jer.
23.33
.
flatter
not
thy self
against
them
,
Deut.
29.14
,
20.
These
are
ill
signes
,
and
would
in
time
be
abandoned
.
Thus
you
have
heard
somewhat
largely
of
the
hard
heart
,
and
the
evill
and
danger
of
it
,
(
it
being
a
senselesse
heart
,
a
sensuall
heart
,
a
fat
and
grosse
heart
,
a
seared
and
a
gangrened
heart
,
a
brawny
and
callous
heart
,
a
stony
heart
,
in
a
word
,
a
bewitched
heart
)
yet
not
impertinently
I
hope
,
seeing
nothing
is
more
opposite
or
a
greater
enemy
to
this
pricking
of
heart
,
or
to
the
tender
,
plyable
,
humble
,
and
contrite
heart
,
(
such
as
I
desire
and
endeavour
to
bring
you
to
)
then
is
hardnesse
,
and
senselesnesse
of
heart
and
soul
.
And
thus
having
according
to
my
office
endeavoured
to
prepare
the
way
for
you
—
and
to
gather
out
the
stones
,
I
will
come
a
little
nearer
to
direct
you
to
the
Means
,
Isa.
62.10
.
by
the
use
of
which
,
with
Gods
blessing
,
you
may
attain
to
true
compunction
of
heart
and
contrition
of
spirit
,
the
thing
I
aim
at
.
CHAP
XV.
SECT.
1.
Of
the
means
of
true
compunction
and
sensiblenesse
:
and
first
of
Gods
word
heard
,
Meanes
of
compunction
and
sensiblenesse
such
as
was
in
these
Jews
,
and
shall
be
at
their
calling
again
.
recalled
and
applyed
.
THis
pricking
of
heart
,
as
we
have
heard
,
doth
imply
first
tendernesse
,
and
withall
pliablenesse
to
Gods
word
and
will
,
Secondly
,
sensiblenesse
and
sorrow
for
sin
,
not
excluding
fear
of
Gods
judgements
,
such
as
was
in
these
Converts
in
my
Text
,
who
were
1
pricked
in
heart
,
that
is
,
wounded
in
conscience
,
and
made
sensible
of
their
sin
and
danger
:
2
Pliable
to
Gods
will
,
saying
,
what
shall
we
do
?
And
such
as
shall
be
again
in
these
Jews
at
their
conversion
,
when
first
they
also
being
convinced
and
made
sensible
of
their
sin
in
piercing
and
crucifying
their
Saviour
,
shall
mourn
bitterly
for
the
same
Zach.
12.10
.
and
shall
no
longer
be
stiffe-necked
or
abide
in
unbelief
,
Rom.
11.23
.
such
a
heart
was
that
of
King
Josiah
,
and
such
as
was
in
good
King
Josiah
.
which
was
both
tender
and
humbled
,
yea
rent
and
sorrowfull
,
which
made
him
both
mourn
within
himself
,
and
send
to
enquire
of
the
Lord
(
with
readinesse
of
heart
to
obey
)
2
Chron.
34.19
,
21
,
27.
That
then
which
I
desire
to
bring
,
or
at
least
to
direct
you
to
,
The
divers
phrases
signifying
this
compunction
of
heart
.
is
that
which
the
Scripture
in
variety
of
phrases
signifies
not
onely
by
the
tender
heart
,
and
heart
of
flesh
,
Ezek.
11.19
.
and
36.26
.
but
thus
to
have
the
heart
pricked
,
as
in
my
Text
;
to
be
of
an
humble
and
contrite
heart
,
Isa.
57.15
.
to
be
of
a
wounded
spirit
,
Prov.
18.14
.
of
a
broken
heart
,
Psal.
51.17
.
and
to
have
the
caul
of
the
heart
rent
,
as
Hos.
13.8
.
(
Joel
.
2.13
.
)
God
onely
can
and
doth
soften
the
heart
.
Now
howsoever
we
are
exhorted
hereunto
,
and
directed
to
the
means
by
which
it
may
be
wrought
in
us
,
yet
we
must
know
it
for
an
undoubted
truth
,
that
it
is
God
who
onely
makes
the
heart
truly
humble
,
tender
and
senfible
:
Ezek.
11.19
.
and
36.26
.
Jer.
23.29
.
—
I
will
give
them
an
heart
of
flesh
:
which
he
doth
by
the
meanes
of
his
word
,
which
becomes
as
fire
,
and
as
an
hammer
;
by
his
Judgements
,
Mercies
,
which
yet
he
doth
by
Meanes
.
1
by
his
word
,
and
,
Corrections
&c.
which
he
requires
we
attend
unto
,
and
make
a
right
use
of
,
by
hearing
,
meditation
,
application
,
and
prayer
,
so
that
whilst
we
thus
do
,
we
are
said
to
humble
our selves
,
though
it
be
God
by
whose
hand
and
power
such
hearts
are
given
us
,
2
Chron.
30.11
,
12.
1
by
our
hearing
his
word
faithfully
taught
.
1
Make
conscience
of
hearing
of
Gods
word
,
as
it
is
taught
especially
by
such
as
Peter
here
and
other
the
Apostles
were
,
who
without
flattery
,
in
a
zeal
of
Gods
glory
,
and
of
the
Conversion
of
those
they
preached
unto
,
in
power
also
and
demonstration
of
the
spirit
,
(
now
more
abundantly
powred
upon
them
)
told
these
Jewes
and
convinced
them
of
their
sins
,
that
they
were
the
crucifiers
of
Christ
,
whose
glory
also
they
set
forth
.
Such
teaching
convinceth
and
judgeth
the
harers
,
yea
makes
them
judge
themselves
,
fall
down
and
worship
God
,
and
(
whilst
the
secrets
of
their
hearts
are
made
manifest
)
acknowledge
a
divine
presence
and
power
in
the
preacher
.
1
Cor.
14.24
,
25
So
was
it
here
with
these
Converts
,
who
found
a
greater
and
more
effectuall
power
in
the
word
preached
,
and
thus
brought
home
to
their
consciences
,
The
power
of
Gods
word
in
pricking
the
heart
which
Miracles
did
not
in
these
Jews
.
then
in
all
the
miracles
which
God
shewed
,
either
before
and
at
the
death
of
Christ
,
when
yet
the
very
stones
and
rocks
,
and
the
vail
of
the
Temple
were
rent
asunder
;
or
now
at
this
time
,
when
besides
the
mighty
noise
and
shew
of
fire
,
or
fiery
tongues
from
heaven
,
they
saw
and
heard
the
Apostles
,
men
of
no
note
nor
learning
,
speak
in
all
languages
the
wonderfull
things
of
God
;
Acts
2.13
.
so
in
David
.
they
mocked
at
that
,
but
were
pricked
&
wounded
with
this
.
Thus
David
after
his
sin
of
numbring
the
people
came
to
a
sense
of
his
sin
,
and
his
heart
pricked
or
smote
him
for
it
,
and
brought
him
to
confession
of
it
:
but
when
?
after
the
Lord
had
sent
the
Prophet
Gad
unto
him
to
convince
him
,
&
by
offering
him
an
hard
choice
,
for
that
is
given
as
the
reason
,
so
that
,
a
Sam.
24.10
,
11
,
12.
I
do
not
say
,
the
word
is
alwayes
thus
powerfull
,
or
in
all
;
some
are
more
hardened
by
such
a
ministery
,
as
the
anvile
by
the
strokes
of
the
hammer
,
God
justly
denying
them
his
grace
,
and
not
working
in
power
with
his
word
:
onely
I
say
,
if
the
word
thus
preached
do
not
prick
,
if
the
word
do
it
not
,
nothing
will
do
it
.
wound
and
mollifie
the
heart
,
nothing
will
do
it
.
If
God
by
his
word
and
spirit
breath
not
upon
the
soul
,
the
soul
cannot
breath
out
so
much
as
a
sigh
for
sin
.
if
that
wind
blow
not
,
the
waters
of
repentance
will
not
flow
;
if
he
send
not
out
his
word
,
Psal.
147.17
,
18.
Exod.
17.6
.
our
icy
hearts
will
not
be
thawen
:
if
Gods
presence
,
promise
,
and
power
be
not
there
,
mans
indeavours
are
not
of
effect
.
If
God
stand
not
upon
the
rock
,
our
rocky
hearts
,
though
Moses
smiting
the
same
,
shall
never
bring
forth
water
:
onely
where
God
will
soften
and
wound
the
heart
,
he
,
by
such
a
Ministery
as
is
named
,
shews
out
his
power
,
and
poures
out
his
spirit
,
and
makes
his
word
effectuall
to
that
purpose
.
Wherefore
if
indeed
we
would
have
such
hearts
wrought
in
us
,
we
must
indeavour
to
live
under
such
a
ministery
.
we
must
desire
,
yea
and
strive
to
live
under
a
searching
and
forcible
Ministery
,
where
we
may
hear
such
doctrine
and
so
handled
,
and
applyed
,
as
that
the
secrets
of
our
soul
,
our
secret
sins
,
and
our
hearts
may
be
ransacked
,
sifted
and
tried
,
we
may
be
made
known
to
our selves
,
and
become
vile
in
our
own
eys
,
the
deceits
of
our
false
hearts
discovered
,
and
our
sin
and
danger
fully
revealed
to
us
without
all
flattery
and
partiality
.
Till
we
be
within
such
a
distance
and
compass
,
as
within
which
the
word
is
onely
(
except
extraordinarily
)
active
,
wee
can
expect
no
such
(
at
least
saving
)
effect
from
it
.
Buy
the
truth
then
,
and
spare
for
no
cost
,
rather
then
want
it
;
and
accordingly
to
spare
for
no
cost
.
that
is
,
such
wholsome
and
powerfull
teaching
:
account
it
a
curse
when
(
especially
through
your
own
defaults
)
you
are
deprived
of
it
,
yea
,
a
leaving
of
you
,
and
a
giving
up
to
hardness
of
heart
,
if
not
a
sealing
altogether
of
your
destruction
.
2
By
our
calling
the
word
heard
to
minde
.
2
Having
such
teaching
,
you
must
remember
,
call
to
minde
,
ruminate
and
meditate
on
what
you
have
heard
;
the
word
heard
must
ever
be
in
your
ears
,
as
here
the
word
used
in
my
Text
implyeth
a
continuall
act
;
and
hearing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
when
they
had
heard
,
they
were
pricked
.
The
word
left
a
sting
behinde
it
,
they
could
not
forget
it
:
the
voice
of
Christs
blood
was
ever
in
their
ears
,
after
once
they
were
by
the
word
charged
with
it
,
and
convinced
;
and
so
it
came
to
work
such
a
stinging
effect
in
their
hearts
.
Thus
Peter
himself
had
formerly
come
to
see
his
sin
,
and
judge
himself
for
it
:
It
s
said
,
Hee
remembred
the
words
of
Jesus
,
—
and
hee
went
out
and
wept
bitterly
.
Matth.
26.57
.
By
such
remembrance
and
meditation
on
the
word
,
and
continuance
in
the
things
we
have
heard
,
yea
and
seen
,
2
Tim.
3.14
.
whilest
we
look
our selves
in
the
glass
of
the
word
,
and
continue
therein
,
Jam.
1.24
,
25.
these
nails
at
first
entred
by
the
masters
of
the
Assemblies
,
come
to
be
fastened
and
struck
further
home
,
to
the
pricking
,
nay
piercing
and
wounding
of
the
conscience
.
In
a
word
,
remember
often
such
truths
as
first
,
or
at
any
time
wounded
or
touched
thee
;
wound
and
prick
thy
heart
therewith
in
the
often
remembrance
of
them
.
3
By
our
applying
the
word
to
our selves
:
3.
To
which
end
,
Apply
also
to
thy self
what
is
applied
to
thee
by
thy
teachers
,
or
what
more
generally
is
taught
concerning
such
sins
as
thy
conscience
tels
thee
thou
art
guilty
of
.
Help
them
who
have
fitted
the
plaister
to
thy
sore
,
to
binde
and
fasten
the
same
unto
thee
by
thine
own
application
,
that
by
lying
and
continuing
close
to
,
it
may
have
its
wished
and
saving
effect
.
Repell
not
what
the
Minister
applyeth
.
Apply
to
thy
self
especially
the
terrours
of
the
Law
,
for
so
is
this
pricking
wrought
.
especially
the
terrors
of
the
Law
,
Suffer
the
Preacher
to
do
it
,
but
especially
do
it
thy self
:
till
this
be
done
there
will
be
no
pricking
.
This
is
the
way
to
be
stung
by
the
word
in
soul
;
yea
,
such
cannot
but
be
stung
as
thus
apply
,
which
rightly
applyed
,
will
sting
.
As
in
like
cases
.
as
when
in
body
a
man
is
stung
with
an
adder
,
or
pricked
with
the
point
of
a
sword
,
or
heareth
heavie
news
which
concern
himself
.
If
one
of
Job's
messengers
should
come
and
tell
thee
,
all
thou
hast
,
thy
cattell
,
thy
goods
are
taken
away
violently
by
enemies
or
robbers
,
the
fire
hath
burnt
up
thy
store
,
thy
sons
and
daughters
are
slain
,
crush'd
,
drowned
or
dead
:
would
not
this
move
thee
,
and
cause
thee
to
rend
not
onely
thy
mantle
,
Job
1.15
,
16
,
17
,
18
,
19
,
20.
as
it
did
Job
,
but
thine
heart
?
When
David
came
to
Ziklag
with
his
men
,
and
found
it
burnt
with
fire
,
and
their
wives
,
and
their
sons
and
daughters
to
be
taken
captives
,
it
is
said
,
he
and
the
people
that
were
with
him
lift
up
their
voyce
and
wept
,
1
Sam.
30.3
,
4.
until
they
had
no
more
power
to
weep
:
this
was
when
he
and
they
apprehended
the
loss
as
their
own
(
men
weep
not
so
commonly
in
other
mens
losses
)
.
Now
certainly
such
as
shall
be
saved
are
secretly
drawn
,
Such
as
God
wil
save
are
secretly
drawn
to
apply
threatnings
to
themselves
.
they
know
not
wel
how
,
to
be
perswaded
,
that
the
doctrine
taught
doth
concern
them
,
and
so
to
be
touched
with
it
,
as
to
judge
themselves
most
miserable
,
and
to
loath
themselves
for
all
their
filthy
abominations
:
to
beleeve
their
own
misery
,
and
without
any
exception
,
or
self-flattery
,
or
posting
it
off
to
others
,
to
cast
away
all
deluding
conceits
which
may
hinder
the
work
of
the
word
:
so
that
when
it
presseth
them
,
they
do
not
repel
it
,
or
cast
off
the
burthen
from
them
,
but
say
,
O
wretch
that
I
am
,
this
is
my
case
,
I
am
the
man
the
Scripture
means
;
1
Cor.
6.9
,
10.
I
am
that
swearer
whom
God
will
hold
guilty
;
I
am
that
adulterer
whom
God
wil
judge
;
I
am
that
fornicator
,
that
effeminate
person
,
that
idolater
,
that
thief
,
that
covetous
person
,
that
drunkard
,
that
reviler
,
that
extortioner
that
shall
not
inherit
the
Kingdome
of
God
.
Wo
is
my
soul
,
I
shall
die
in
the
guilt
of
this
or
these
my
sins
,
unlesse
I
speedily
repent
.
Ah
Beloved
!
without
such
faith
,
and
application
by
faith
of
the
threatnings
of
the
word
,
and
so
they
come
to
be
pricked
,
and
vengeance
due
to
our
sins
,
and
to
us
for
our
sins
,
we
shall
never
be
savingly
touched
;
onely
such
apprehension
and
application
will
by
Gods
mercy
do
it
:
as
the
condemned
malefactor
is
.
as
what
makes
the
malefactor
tremble
at
the
bar
,
but
fear
of
the
sentence
of
death
,
when
he
seeth
so
many
and
evident
proofs
against
him
?
which
sentence
,
when
once
it
is
spoken
of
and
pronounced
,
how
doth
it
strike
him
as
a
dagger
to
the
heart
;
how
is
hee
wounded
with
it
in
the
certain
looking
for
and
expectation
of
execution
and
death
,
which
now
looks
him
in
the
face
?
SECT.
2.
Of
the
consideration
of
our
sin
,
&c.
4
By
our
consideration
(
according
to
his
word
)
of
our
sins
,
4
AS
a
further
help
to
the
aforesaid
duty
,
to
humiliation
of
the
soul
,
and
to
sensiblenesse
,
learn
aright
to
be
affected
with
thy
sins
:
to
which
end
follow
these
Directions
.
1.
Consider
and
seriously
think
of
thy
birth-sin
,
1
Originall
,
In
which
we
may
see
what
creatures
wee
are
.
1
how
loathsom
,
of
the
pollution
of
thy
nature
by
it
,
now
loathsome
thou
art
to
God
in
that
regard
,
both
in
thy
person
,
yea
in
thy
prayers
,
and
all
thy
performances
,
yea
in
thy
very
righteousness
,
which
all
of
them
are
defiled
with
the
contagion
and
hatefull
plague
and
leprosie
of
natures
pollution
.
2
how
miserable
.
Think
also
how
thereby
thou
art
become
mortall
,
miserable
,
deprived
of
all
good
,
depraved
by
sin
,
forward
and
prone
onely
to
evill
,
froward
and
backward
to
all
goodnesse
,
not
favouring
either
goodnesse
or
truth
;
in
a
word
,
an
enemy
to
God
,
and
under
the
displeasure
of
the
Almighty
.
Meditate
hereon
,
and
on
the
vilenesse
of
thy
nature
,
lest
otherwise
thou
think
thy self
something
when
thou
art
nothing
.
Gal.
6.3
.
Thou
wilt
never
be
out
of
love
with
,
or
loath
thy self
till
thus
thou
dost
:
thou
mayst
and
wilt
remain
like
a
filthy
dunghill
,
which
unstirred
sends
forth
no
noysom
savour
,
till
it
be
raked
into
,
or
the
sun
shine
hot
upon
it
.
2
Actuall
,
Which
wee
must
finde
out
and
remember
.
2.
Ca●●
to
remembrance
thy
actuall
sins
;
to
which
end
examine
and
sift
thy self
well
and
unpartially
;
use
the
reason
God
hath
given
thee
,
and
be
not
bruitish
in
letting
thy
sins
passe
and
escape
thee
without
examination
.
Here
I
may
say
to
thee
,
as
God
to
the
idolater
,
Remember
this
,
Isa.
46.8
.
and
shew
your selves
men
:
bring
it
again
to
minde
,
O
ye
transgressors
.
This
is
the
way
to
bring
men
to
true
shame
,
and
compuction
withall
for
their
sins
:
yee
shall
remember
your
wayes
(
saith
the
Lord
)
and
all
your
doings
wherein
ye
have
been
defiled
,
Ezek.
20.43
.
&
36.31
.
and
ye
shall
your selves
in
your
own
sight
for
all
your
iniquities
,
and
for
your
abominations
.
So
David
,
when
upon
Nathans
coming
to
him
hee
confessed
and
bewayled
his
sins
,
complaining
of
broken
bones
,
Psalm
51.3
,
8.
indeed
of
a
broken
heart
,
and
sorrowfull
soul
,
which
he
desired
might
be
made
to
rejoyce
,
he
set
his
sin
ever
before
him
.
This
helped
to
humble
him
when
he
considered
what
he
had
done
,
Remembrance
of
sin
causeth
sorrow
,
whom
he
had
offended
,
and
that
his
sins
had
deprived
him
of
the
comfortable
presence
of
God
:
without
which
consideration
and
viewing
of
a
mans
wayes
,
no
trouble
of
heart
or
repentance
can
be
expected
:
I
hearkened
and
heard
,
saith
the
Lord
,
but
they
spake
not
aright
,
no
man
repented
him
of
his
wickednesse
,
Jer.
8.6
.
saying
,
what
have
I
done
?
As
the
remembrance
of
a
deceased
deer
friend
reneweth
a
mans
sorrow
,
As
of
our
deceased
friends
.
when
he
so
thinks
of
his
losse
:
so
the
remembrance
of
such
sins
as
whereby
wee
have
estranged
God
from
us
,
or
hazarded
the
losse
of
him
altogether
,
wil
(
at
least
should
)
wound
the
soul
,
and
cause
it
grieve
for
grieving
him
so
good
a
God
.
and
particularly
,
1
Gather
Catalogues
of
thy
sins
,
or
read
them
in
Mr
Perkins
,
Mr
Bifield
,
Mr
Brinsley
in
his
first
part
of
the
Watch.
Dr
Downams
Abstract
.
Now
to
this
end
it
were
good
1.
To
gather
a
Catalogue
of
thy
daily
sins
,
both
omissions
or
neglects
of
duty
,
and
commissions
,
and
to
set
them
down
in
writing
,
as
some
have
done
;
or
often
to
make
use
of
such
helps
as
are
afforded
by
some
good
Writers
of
late
,
who
have
gathered
the
particular
sins
under
each
commandement
,
and
often
to
read
the
same
,
and
examine
our selves
therewith
.
2
To
take
the
advantage
of
sins
newly
committed
,
and
presently
,
whilest
conscience
is
not
hardened
through
delay
,
to
work
upon
thy
heart
,
2
Look
on
sins
newly
committed
.
seeing
sin
is
then
better
known
,
and
all
such
circumstances
better
remembred
by
which
it
may
be
aggravated
:
so
some
upon
their
drunkennesse
have
come
to
repentance
.
3
Often
remember
some
of
thy
foulest
faults
,
3
Howsoever
,
labour
to
keep
in
memory
some
of
thy
foulest
and
grossest
faults
,
whether
lately
or
longer
since
committed
;
two
,
three
,
or
moe
of
them
,
being
such
as
by
which
thou
hast
most
wounded
thy
conscience
;
or
such
as
thou
wouldst
most
of
all
be
ashamed
of
,
if
they
were
written
in
thy
forehead
and
publickly
known
;
and
compell
thy self
daily
,
or
often
to
remember
them
.
as
God
would
have
Israel
do
.
Thus
the
Lord
would
humble
Israel
:
Remember
and
forget
not
how
thou
provokedst
the
Lord
to
wrath
in
the
wildernesse
,
Deut.
9.7
.
So
did
Paul
,
1
Cor.
15.9
.
This
kept
Paul
low
in
his
own
eyes
,
and
no
question
much
wounded
his
spirit
,
when
he
called
often
to
minde
and
recorded
it
,
how
he
had
been
a
blasphemer
,
and
a
persecuter
,
1
Tim.
1.13
.
Thus
David
remembred
the
sins
of
his
youth
,
Psal.
David
,
25.17
.
intreating
the
Lord
not
to
remember
them
:
and
Job
,
and
Job
.
in
reading
such
bitter
things
as
God
did
write
against
him
,
had
his
soul
imbittered
,
whilest
he
was
made
to
possesse
the
iniquities
of
his
youth
,
Job
13.26
.
Thou
whosoever
,
whose
heart
tels
thee
of
thy
wickedness
,
or
whose
sins
are
or
have
been
more
gross
and
scandalous
;
think
thou
of
this
.
Grosse
sinners
sooner
repent
then
civil
men
and
justiciaries
,
Matth.
21.31
By
making
good
use
hereof
thou
mayst
be
neerer
the
Kingdom
of
heaven
then
such
as
seem
to
be
not
far
from
it
:
much
neerer
then
such
as
live
,
or
have
lived
more
civilly
;
as
that
rich
young
man
,
Matth.
19.20
.
who
could
say
,
All
these
things
(
that
is
,
the
duties
of
the
second
Table
)
have
I
kept
from
my
youth
up
;
who
yet
went
away
from
Christ
sorrowful
.
So
did
not
Publicans
and
harlots
,
those
great
and
known
sinners
,
who
coming
to
Christ
sorrowful
,
went
away
from
him
rejoycing●
Such
commonly
repent
sooner
then
civill
Pharisees
,
Matth.
21.32
as
being
sooner
convinced
of
their
sins
.
The
heart
of
a
Turk
,
Jew
,
or
Pagan
is
not
so
hard
,
as
of
a
ceremonious
hypocrite
.
The
vail
of
the
Temple
rent
in
twain
,
the
earth
did
quake
,
and
the
rocks
rent
,
and
the
graves
were
opened
,
and
many
bodies
of
dead
Saints
arose
at
Christs
death
and
resurrection
,
Matth.
27.51
,
52.
when
none
of
the
hypocriticall
Pharisees
so
much
as
trembled
,
but
remained
hard-hearted
,
senseless
,
and
still
dead
in
their
sins
.
4
But
seeing
the
least
sin
is
gross
,
bad
,
and
foul
enough
,
it
will
behove
thee
to
think
and
consider
how
foul
a
thing
sin
is
,
4
Consider
the
foul
nature
of
every
sin
,
which
made
of
Angels
such
foul
fiends
,
being
impurity
it self
;
how
it
is
compared
to
mire
,
to
the
filthy
vomit
of
a
dog
,
and
they
no
better
then
dogs
and
swine
that
defile
themselves
therewith
,
2
Pet.
2.22
.
This
should
make
thee
hate
and
loath
it
,
and
for
ever
to
have
an
aversion
of
will
from
it
:
But
considering
also
,
that
it
is
unthankfulness
,
disobedience
,
and
the
provocations
in
it
.
and
dishonour
to
God
,
and
is
against
his
goodness
and
mercies
,
against
his
Soveraignty
,
yea
and
glory
,
it
should
make
thee
quake
,
pierce
thy
heart
,
and
bring
thee
to
true
contrition
and
repentance
,
left
for
such
thy
provocations
thou
be
utterly
consumed
in
his
wrath
.
5
Above
,
p.
113.
Look
on
thy
sins
in
all
the
aggravations
thereof
:
especially
,
1
In
their
multitude
,
2
Thy
relapses
,
3
Thy
willingness
,
with
the
weaknesse
of
the
temptation
.
4
and
strength
of
means
to
resist
it
.
5
Consider
thy
sins
in
all
the
aggravations
thereof
;
many
whereof
wee
have
touched
already
,
to
which
I
referr
:
Think
moreover
of
the
multitude
of
thy
sins
:
how
often
in
the
same
kinde
thou
hast
relapsed
,
how
voluntarily
thou
hast
sinned
,
how
weak
and
light
the
temptations
have
been
,
nay
,
how
thou
hast
tempted
thy self
,
yea
,
tempted
Satan
to
tempt
thee
,
by
walking
carelesly
,
and
not
watching
:
lastly
,
against
how
many
and
strong
means
of
grace
thou
hast
sinned
;
which
makes
thy
sin
and
condemnation
greater
then
that
of
Sodom
,
Matth.
11.24
.
So
that
if
such
Infidels
as
never
heard
of
Christ
shall
yet
perish
,
and
suffer
the
vengeance
of
hell
fire
,
Rom.
2.12
.
Jude
7.
yea
,
if
poor
Infants
(
as
one
well
noteth
)
deserve
death
and
damnation
,
Rom.
5.24
.
who
yet
sin
not
actually
,
or
yet
against
knowledge
or
means
,
what
dost
thou
deserve
,
and
what
will
be
thy
doom
?
Sin
would
thus
be
weighed
and
poised
.
Thus
take
up
thy
sins
and
weigh
them
,
and
though
they
may
seem
light
and
little
,
and
thou
be
not
sensible
of
them
,
yet
thou
shalt
feel
the
burthen
of
them
at
length
,
and
be
laden
with
them
.
Thou
perhaps
now
goest
as
lightly
away
with
thy
sins
,
as
Samson
with
the
brazen
gates
of
the
City
Gaza
:
thou
carriest
(
I
may
say
)
the
very
gates
of
hell
upon
thy
back
,
and
goest
upright
under
many
execrable
abominations
,
unclenness
,
drunkenness
,
oppression
,
profanation
of
the
Lords
day
,
and
other
impieties
,
and
yet
art
not
pressed
therewith
,
(
though
God
be
,
even
as
a
cart
laden
with
sheaves
,
Amos
2.13
.
and
groaning
,
as
it
were
,
under
the
burden
)
:
thou
hast
a
whole
sea
of
Gods
wrath
upon
thee
,
Without
which
we
cannot
feel
the
burthen
of
it
,
and
yet
as
the
fishes
in
the
sea
,
or
as
one
diving
under
water
,
feelest
not
the
burthen
:
But
now
that
thou
mayst
feel
it
,
and
be
sensible
of
it
,
consider
thy
sin
in
the
forenamed
aggravating
and
greatning
circumstance
thereof
;
and
so
lay
it
upon
thy
shoulders
,
and
thou
shalt
finde
it
heavier
then
thou
canst
bear
,
as
David
did
,
Psalm
38.4
.
as
one
shall
do
a
small
vessel
of
water
laid
on
his
back
on
dry
land
.
Sins
taken
severally
,
and
barely
and
slightly
looked
on
,
may
seem
small
and
little
,
and
nothing
burdensome
;
but
if
thou
lookest
on
them
in
the
heap
,
or
as
on
the
sand
lying
on
the
sea-shore
,
thou
wilt
finde
them
,
and
the
grief
of
them
heavier
then
the
sand
of
the
sea
,
as
Job
speaks
of
his
grief
and
calamitie
when
it
is
throughly
weighed
,
and
laid
in
the
balance
together
,
Job
6.2
,
3.
A
weight
,
suppose
of
many
hundreds
,
whilest
it
lieth
on
the
ground
,
is
not
felt
in
the
burthen
and
heaviness
of
it
,
till
we
begin
to
pluck
and
heave
at
it
:
no
more
is
thy
sin
till
thus
thou
weigh
it
in
the
balance
of
the
sanctuary
,
and
take
it
into
deep
and
serious
consideration
.
Hold
thy self
then
constantly
to
this
duty
of
consideration
and
pondering
thy
sin
,
Serious
consideration
of
our
sin
is
needful
.
and
then
a
small
sin
(
like
a
small
weight
which
we
carry
far
and
long
)
being
much
thought
on
,
will
prove
a
burthen
,
and
make
thee
in
the
sense
thereof
cry
,
and
by
repentance
and
faith
come
to
Christ
that
thou
mayst
be
eased
.
In
case
thou
receive
an
injury
from
man
,
or
a
small
affront
,
by
much
thinking
on
it
thou
makest
it
very
great
:
Thus
deal
with
the
injuries
thou
dost
unto
the
great
and
holy
God
,
and
which
lie
upon
thy
score
,
and
I
suppose
thou
wilt
finde
and
feel
them
a
burthen
intolerable
,
heavie
,
pressing
and
oppressing
thy
heart
.
SECT.
3.
Gods
judgements
on
our selves
,
past
,
present
,
and
to
come
,
should
humble
us
.
2
God
softens
our
hearts
also
by
his
judgements
and
afflictions
,
1
On
our selves
.
Which
accordingly
,
and
to
that
end
wee
are
to
make
use
of
Whether
the
afflictions
be
NOw
moreover
,
seeing
God
often
wounds
mens
spirits
,
and
softens
their
hearts
by
his
Judgements
,
by
Afflictions
and
Corrections
,
working
with
his
word
;
let
us
take
the
advantage
thereof
,
and
make
a
right
use
of
the
same
,
whether
they
be
his
corrections
and
crosses
which
befall
or
belong
to
our selves
,
or
more
directly
and
firstly
do
concern
others
.
1.
God
would
work
in
us
true
and
saving
sorrow
by
such
outward
evils
as
he
is
pleased
to
inflict
upon
us
,
being
otherwise
justly
procured
and
deserved
by
our
sins
:
which
may
and
should
be
diligently
considered
and
made
use
of
by
us
to
the
same
end
:
and
that
whether
wee
consider
them
as
past
,
present
,
or
to
come
.
1.
We
are
to
call
to
minde
(
especially
being
of
riper
yeers
and
judgement
)
what
great
things
wee
have
suffered
,
1
Past
.
and
what
fore
afflictions
have
befallen
us
by
dangerous
sicknesses
,
hurts
,
wounds
extreme
perils
,
and
sharp
corrections
of
God
,
when
we
were
young
,
or
howsoever
in
former
times
,
whether
lately
,
or
longer
since
,
when
,
it
may
be
,
either
through
childishness
,
ignorance
,
or
otherwise
by
distraction
of
thoughts
,
or
sharpness
of
bodily
pain
,
or
astonishment
of
our
senses
,
we
could
not
so
well
meditate
on
the
same
,
or
take
things
into
such
serious
consideration
as
was
meet
.
Such
corrections
would
not
now
be
forgot
,
but
seriously
called
to
minde
and
considered
of
as
then
sent
of
God
in
his
displeasure
against
us
for
our
sins
,
whereby
we
provoked
this
patient
God
so
to
smite
us
;
that
so
we
may
now
do
that
which
he
expected
from
us
then
,
Which
wee
must
remember
and
be
humbled
for
them
.
that
is
,
be
humbled
in
soul
,
and
come
to
true
sorrow
and
repentance
for
our
sin
:
Thus
Jeremy
in
the
name
of
the
faithful
,
Remembring
mine
affliction
,
and
my
misery
,
the
wormwood
and
the
gall
,
my
soul
hath
them
stil
in
remembrance
,
and
is
humbled
(
or
bowed
)
in
mee
,
Lament
.
3.19
,
20.
That
which
was
bitter
to
the
body
in
the
present
feeling
thereof
,
is
now
bitter
to
the
soul
in
remembrance
thereof
,
and
in
consideration
of
sin
the
cause
thereof
.
Thus
should
it
be
with
us
.
2
present
:
By
which
God
humbles
and
converts
,
2
If
Gods
hand
be
upon
thee
by
any
outward
cross
and
affliction
for
the
present
,
which
hee
sends
of
purpose
to
humble
thee
,
be
sure
thou
let
him
not
smite
thee
in
vain
.
Afflictions
,
by
Gods
mercy
,
prove
means
of
conversion
,
as
in
King
Manasseh
(
though
not
without
the
word
,
Psal.
94
,
12.
and
2
Chr.
33.10
,
12
,
18.
)
It
s
said
,
when
he
was
in
affliction
,
he
besought
the
Lord
his
God
,
and
humbled
himself
greatly
before
the
God
of
his
Fathers
:
his
affliction
prepared
and
made
his
heart
fitter
to
receive
profit
by
the
words
of
the
Seers
that
spake
to
him
in
the
name
of
the
Lord
.
and
calls
to
weeping
.
Isa.
22.12
.
God
humbled
Manasseh
,
and
he
humbled
himself
.
God
at
such
times
cals
to
weeping
and
to
mourning
,
to
baldnesse
,
and
to
girding
with
sackcloth
:
and
by
such
means
would
break
the
hardness
,
stoutness
and
stoniness
of
our
hearts
;
thus
bringing
us
under
his
hammer
and
stroke
to
bruise
us
,
into
his
fire
and
furnace
to
try
,
fine
,
and
melt
us
,
unless
we
be
reprobate
silver
.
In
such
case
then
let
thy
cross
drive
thee
home
,
first
to
thy self
in
consideration
of
thy
sin
,
the
cause
meritorious
of
thy
cross
:
then
to
thy
God
and
Father
with
the
Prodigal
,
the
efficient
and
inflicter
of
thy
cross
.
where
,
1
We
are
to
be
sensible
of
Gods
displeasure
.
And
here
first
,
learne
to
be
sensible
of
Gods
displeasure
,
God
will
be
known
by
executing
judgement
;
he
will
have
thee
know
he
is
angry
and
displeased
with
thee
,
and
would
have
thee
sensible
of
his
displeasure
.
See
what
God
said
concerning
Miriam
,
after
her
sin
against
Moses
the
servant
of
the
Lord
,
for
which
she
was
smitten
with
leprosie
;
when
Moses
prayed
for
her
healing
,
the
Lord
tels
him
saying
,
If
her
father
had
spit
in
her
face
,
should
she
not
be
ashamed
seven
dayes
?
Numb
.
12.14
.
Let
her
be
shut
out
seven
dayes
,
&c.
Even
thus
,
when
God
shewes
any
token
of
his
displeasure
against
thee
,
be
ashamed
and
humbled
,
smite
on
thy
breast
with
the
Publican
,
and
on
thy
thigh
with
Ephraim
.
Thus
Naomi
(
which
signifieth
pleasant
)
disclaimes
her
name
,
Call
not
me
Naomi
,
call
me
Mara
,
(
that
is
,
bitter
)
for
the
Almighty
hath
dealt
very
bitterly
with
me
,
Ruth
1.20
,
21.
—
Why
then
call
ye
me
Naomi
,
seeing
the
Lord
hath
testified
against
me
,
and
the
Almighty
hath
afflicted
me
?
Thus
the
good
woman
was
humbled
in
Gods
sight
who
had
deprived
her
of
her
husband
and
two
sonnes
in
a
strange
land
,
and
that
doubtlesse
in
sight
of
her
sin
and
unworthinesse
,
and
acknowledgement
of
Gods
just
hand
upon
her
.
2
To
joyn
with
God
.
1
By
justifying
him
,
2.
Secondly
,
when
God
by
afflictions
humbles
and
bruiseth
thee
,
joyn
with
him
in
humbling
thy selfe
:
1.
Justifie
God
in
his
chastisements
;
confesse
him
righteous
,
and
thy selfe
the
sinner
and
justly
met
withall
;
this
is
one
main
end
of
Gods
chastisements
,
Levit.
26.41
.
that
our
hard
and
uncircumcised
hearts
be
humbled
,
and
that
we
(
when
his
hand
is
upon
us
)
accept
of
the
punishment
of
our
iniquity
.
and
condemning
our selves
.
Do
thou
then
follow
home
the
affliction
;
lament
thine
own
unto
wardnesse
,
and
(
if
especially
his
hand
lie
long
on
thee
,
or
that
his
strokes
be
multiplied
)
say
,
Lord
,
what
an
hard
heart
have
I
and
senslesse
,
that
needs
all
this
hammering
and
melting
,
this
battering
and
bruising
,
that
none
of
this
could
be
spared
?
Thus
at
length
by
Gods
mercy
thy
hard
and
unrelenting
heart
shall
be
bruised
,
softened
and
humbled
.
2.
2
By
taking
advantage
of
the
occasion
and
time
.
Take
the
advantage
of
the
time
when
Gods
hand
is
upon
thee
.
Men
of
the
World
both
know
and
are
carefull
to
observe
the
fittest
Seasons
for
ploughing
and
breaking
up
of
their
grounds
;
and
God
lookes
that
we
do
the
like
for
the
breaking
up
of
the
fallow
and
hard
ground
of
our
hearts
,
Jer.
4.3
.
which
he
expects
from
us
as
a
duty
.
Eccles.
3.4
.
There
is
a
time
to
weep
—
and
a
time
to
mourn
.
God
by
his
judgements
on
us
,
by
crosses
and
afflictions
softens
,
bowes
and
masters
our
stout
stomackes
,
brings
down
our
high
lookes
and
thoughts
,
when
we
finde
him
stronger
than
our selves
(
which
perhaps
we
thought
not
on
before
)
and
to
take
from
us
such
stayes
and
props
(
whether
wealth
,
friends
,
health
,
&c.
)
as
on
which
we
rested
our selves
more
than
on
him
.
Seeing
men
commonly
under
cresses
are
somewhat
softened
,
Job
23.15
,
16.
Now
hereby
God
workes
in
men
more
selfe
deniall
,
at
least
remorse
,
and
some
more
fitnesse
and
pronenesse
to
repent
then
at
other
times
.
Thus
saith
Job
,
I
am
troubled
at
his
presence
;
when
I
consider
,
I
am
afraid
of
him
;
for
God
maketh
my
heart
soft
,
and
the
Almighty
troubleth
me
.
And
in
regard
of
troubles
and
distresses
,
David
complaineth
to
God
,
saying
,
I
am
poured
out
like
water
,
Psal.
22.14
.
and
all
my
bones
are
out
of
joynt
;
my
heart
is
like
wax
,
it
is
melted
in
the
midst
of
my
bowels
.
And
thus
in
some
measure
the
unregenerate
finde
it
with
them
in
their
troubles
and
feares
whereby
they
finde
themselves
more
disposed
to
pray
,
and
more
disposed
to
pray
and
to
repent
.
and
to
repent
,
as
the
Israelites
(
though
unsound
and
unconstant
)
when
God
slew
them
,
they
sought
him
,
and
returned
,
Psal.
78.34
.
Isay
26.16
.
and
Lord
in
trouble
have
they
visited
thee
(
saith
Isay
)
they
poured
out
a
prayer
when
thy
chastening
was
upon
them
.
At
such
times
the
hearts
even
of
hypocrites
become
more
remorsefull
,
as
we
see
in
men
in
their
sicknesse
and
distresse
.
Now
as
Ministers
should
take
such
opportunities
to
worke
upon
mens
hearts
,
Job
33.22
.
so
should
they
themselves
especially
;
as
the
iron
when
it
is
hot
is
soon
bowed
and
fashioned
by
hammering
;
and
as
the
Wax
when
it
is
warme
and
soft
may
better
be
wrought
and
formed
as
we
please
.
which
opportunity
would
be
followed
home
,
My
advice
then
to
thee
(
who
desirest
this
pliable
and
sensible
heart
)
is
,
to
take
the
oportunitie
of
thy
deep
afflictions
and
crosses
to
follow
home
this
worke
:
Is
any
afflicted
?
Let
him
pray
;
saith
Saint
James
.
Let
him
humble
himselfe
in
prayer
,
Jam.
5.13
.
confesse
heartily
his
sin
,
and
seek
mercy
.
Art
thou
affected
with
sorrow
upon
the
death
(
suppose
)
of
some
dear
Friend
,
Parent
,
Childe
,
or
Associate
,
Husband
,
or
Wife
?
Whatsoever
the
occasion
of
thy
grief
be
;
yea
,
or
if
a
secret
sadnesse
or
pensivenesse
come
upon
thee
,
so
as
thou
findest
thy selfe
disposed
to
weep
,
omit
not
such
a
fit
season
:
now
that
thy
countenance
is
sad
the
heart
is
made
better
,
Eccles.
7.3
.
that
is
,
more
soft
and
yielding
to
good
impressions
:
and
our
sorrow
turned
the
right
way
.
the
Lord
thus
softens
and
inclines
thy
soul
to
fresh
sorrow
for
sin
,
and
would
have
thee
to
turne
the
stream
of
thy
natural
sorrow
,
or
melacholicke
pensivenesse
into
the
right
chanel
,
from
the
out
ward
or
inward
occasion
,
from
the
known
or
unknown
cause
of
thy
heavinesse
,
to
sorrow
and
mourning
for
thy
sin
,
from
the
effect
to
the
cause
;
seeing
nothing
is
truly
to
be
sorrowed
for
but
sin
,
which
is
the
onely
true
cause
of
all
our
other
sorrowes
and
afflictions
.
Blessed
is
such
a
crosse
,
losse
or
affliction
,
as
bereaving
us
of
earthly
(
if
not
sinfull
)
comforts
and
confidence
,
sends
us
to
seek
our
comfort
,
and
to
place
our
trust
onely
in
God
,
by
seeking
our
peace
with
him
with
true
teares
of
godly
sorrow
sor
our
sin
,
by
which
he
was
offended
.
3
To
come
.
3.
Thirdly
,
for
evils
to
come
and
judgements
threatened
,
or
feared
in
this
life
,
or
at
and
after
the
end
of
it
.
Death
it selfe
,
Hell
and
the
last
Judgement
,
the
dreadfulnesse
and
terrour
of
which
should
make
us
afraid
;
and
such
fear
will
or
should
worke
sensiblenesse
and
tendernesse
in
us
;
as
apprehension
but
of
temporal
judgements
made
Josiahs
heart
to
melt
(
though
there
was
in
him
some
mixture
also
of
love
to
God
and
zeal
to
his
honour
:
howsoever
,
As
1.
Temporal
judgements
threatened
.
it
made
him
with
teares
seek
peace
with
God
for
himselfe
and
his
people
,
for
the
aversion
of
his
judgements
from
them
.
If
an
earthly
Prince
should
threaten
us
,
how
would
we
fear
,
and
by
humbling
our selves
seek
to
make
our
peace
again
with
him
?
How
submissively
did
Jacob
carry
himselfe
toward
his
brother
Esau
,
when
he
came
towards
wards
him
as
an
enemie
?
Thy
servant
Jacob
:
and
Let
me
finde
grace
in
the
sight
of
my
lord
.
Gen.
32.20
&
33.15
.
How
much
more
should
we
fear
and
humble
our selves
,
Amos
38.
when
the
Lord
God
hath
spoken
?
when
this
Lion
roares
who
will
not
fear
,
and
humble
himselfe
before
him
?
How
also
did
the
thought
of
death
humble
not
onely
a
good
King
,
Hezekiah
,
but
an
hypocrite
,
King
Ahab
,
2
Death
.
Isay
38.1
,
2
,
3.
1
Kings
21
.
19-21
.
&
27.29
.
Jon.
3.5
,
&c.
and
the
Ninivites
.
Let
the
living
then
lay
death
to
heart
,
Eccles.
7
2
and
apprehend
it
as
near
,
that
as
men
in
apparent
danger
of
death
both
by
sea
or
land
,
on
their
death-beds
,
or
as
men
condemned
to
die
,
they
may
be
humbled
,
sorrowfull
and
penitent
.
Let
us
thinke
often
also
of
Hell
,
and
of
that
place
of
torments
,
3
Hell
.
and
how
it
is
prepared
as
for
all
impenitent
sinners
;
so
also
for
the
secure
and
voluptuous
livers
,
Luke
16.27
,
&c.
4
The
last
judgement
.
such
as
was
Dives
and
his
brethren
;
so
of
the
dreadfull
day
of
the
general
judgement
,
when
Christ
shall
come
in
flaming
fire
,
&c.
as
2
Thess.
1.5
,
6
,
7
,
8
,
9.
&
Matth.
25.31
,
32
,
to
the
end
.
That
so
by
serious
thoughts
thereof
and
by
timely
judging
of
our selves
,
we
may
prevent
the
Lords
judging
of
us
.
O
let
the
terrour
of
that
day
fall
upon
us
,
that
at
the
least
fear
of
that
judgement
and
true
love
to
our selves
,
may
now
bring
us
on
our
knees
before
Christ
,
to
seek
our
peace
with
him
in
time
,
by
hearty
sorrow
for
our
many
and
great
offences
,
before
we
come
to
be
judged
.
SECT.
4.
Others
sufferings
,
especially
Christs
should
move
us
.
2.
2
God
would
soften
us
by
his
judgements
on
others
,
so
that
we
are
to
go
to
the
house
of
mourning
.
Eccles.
7.2
.
GOd
would
also
humble
us
and
teach
us
to
mourne
by
looking
on
the
afflictions
and
mournfull
condition
and
dispositions
of
others
like
our selves
,
but
especially
on
the
sufferings
of
his
onely
and
beloved
Son
Jesus
Christ
for
us
.
That
then
we
may
be
softened
in
heart
,
made
sensible
,
and
learne
truly
to
mourne
,
let
us
often
repair
and
go
to
the
house
of
mourning
,
that
is
much
better
than
(
in
our
securitie
)
to
go
to
the
house
of
feasting
and
drinking
,
Go
to
to
the
house
of
mourners
both
bodily
and
in
practise
;
go
also
in
minde
,
and
in
thy
meditation
,
and
so
go
and
consider
the
case
and
condition
both
of
private
Christians
,
of
the
Churches
of
Christ
,
yea
,
and
of
Christ
the
head
of
all
Christians
and
Christian
Churches
.
1
To
private
Christians
.
1
Even
Enemies
.
And
for
private
Christians
,
1.
It
were
much
to
bid
thee
go
to
the
house
of
such
as
other
wise
are
thine
enemies
:
and
yet
thus
to
go
,
or
thus
to
consider
of
their
evils
and
afflictions
is
both
a
meanes
to
humble
us
,
and
hath
been
done
by
such
as
knew
well
enough
what
did
belong
to
their
dutie
;
as
by
David
,
Psal.
35.12
,
13
,
14.
who
speaking
of
his
enemies
saith
,
They
rewarded
me
evil
for
good
,
—
But
as
for
me
,
when
they
were
sicke
,
my
cloathing
was
sackcloath
,
2
Friends
.
Whether
their
trouble
be
1
outward
.
I
humbled
or
afflicted
my
soul
with
fasting
—
I
bowed
down
heavily
as
one
that
mourneth
for
his
mother
.
2.
But
howsoever
go
,
resort
to
such
,
and
consort
thy selfe
with
such
as
be
in
sorrow
for
the
hand
of
God
upon
them
,
whether
it
be
by
outward
crosses
,
losse
of
friends
,
estate
,
libertie
or
health
,
whom
thou
shouldest
often
visit
in
their
sorrowes
,
sicknesse
,
and
imprisonment
,
if
especially
they
suffer
for
Christ
and
his
cause
.
The
constancie
and
comfort
which
such
do
manifest
in
their
sufferings
and
death
,
2
in
minde
,
and
as
they
are
mourners
in
Israel
.
So
we
shall
profit
.
hath
been
by
Gods
blessing
an
occasion
of
the
conversion
and
like
sufferings
,
even
of
their
persecutours
,
as
hath
been
said
;
or
whether
it
be
from
a
fight
or
sense
of
their
sinnes
,
and
through
tender
heartednesse
:
for
so
thou
mayest
and
by
Gods
blessing
shalt
be
much
furthered
in
this
worke
:
1.
By
their
example
,
1
By
their
example
.
for
thou
wilt
readily
within
thy selfe
reason
and
say
,
Doth
such
an
one
mourne
for
the
neglects
of
Dutie
,
and
is
his
conscience
so
troubled
for
smaller
failings
and
slips
,
yea
,
to
see
others
sin
?
so
as
to
question
the
love
of
God
,
and
whether
he
be
in
the
state
of
grace
or
no
?
Doth
he
or
she
make
such
conscience
of
an
Oath
,
or
of
prophaning
and
neglecting
the
duties
of
the
Sabbath
in
publike
and
private
?
yea
,
and
doth
he
so
mourne
for
the
miseries
of
the
Church
?
O
then
,
what
an
hard
heart
have
I
?
that
being
guilty
of
many
mo
,
and
much
greater
sinnes
,
never
yet
shed
a
tear
,
never
yet
was
wounded
in
spirit
for
the
same
;
yea
,
never
sorrowed
either
for
mine
own
or
others
sinnes
and
miseries
?
2.
By
their
exhortation
and
encouragement
,
2
By
their
exhortation
.
the
benefit
of
which
we
get
by
conversing
with
godly
and
humble
Christians
;
what
is
that
?
we
are
kept
from
departing
from
the
living
God
:
but
how
?
It
followes
,
Hebr.
3.13
.
But
exhort
one
another
dayly
while
it
is
called
to
day
,
least
any
of
you
be
hardened
by
the
deceitfulnesse
of
sin
.
Mutual
exhortation
then
is
a
good
meanes
to
prevent
hardnesse
of
heart
,
and
to
keep
us
from
securitie
,
and
from
the
prophanenesse
of
the
Times
,
and
to
work
and
preserve
tendernesse
and
sensiblenesse
of
heart
in
us
,
when
in
this
manner
we
(
in
evil
Times
especially
)
fearing
the
Lord
,
Mal.
3.16
.
do
oft
speak
one
to
another
.
And
how
were
the
Disciples
hearts
wrought
upon
;
and
as
it
were
melted
,
even
burning
within
them
,
Luke
24.35
.
while
Christ
talked
with
them
by
the
way
?
3.
By
their
admonitions
and
repro●fs
.
3.
By
their
admonitions
and
seasonable
reproofes
;
which
as
it
is
a
Dutie
,
Lev.
19.17
.
so
it
hath
a
blessing
,
being
ordained
and
sanctified
of
God
to
bring
men
to
a
saving
sight
and
sense
of
their
sin
,
and
to
keep
them
from
hardening
their
hearts
therein
;
as
Matth.
18.15
,
16
,
17.
2
Thess.
3.15
.
Count
not
his
case
desperate
till
this
course
hath
been
taken
with
him
.
In
a
word
,
and
generally
we
must
seek
helpe
to
mourn
from
true
mourners
:
si
vis
me
flere
,
&c.
seeing
the
best
men
and
Christians
are
generally
(
though
chearfull
in
God
,
yet
)
of
mournfull
dispositions
,
and
apt
to
weep
,
its
good
to
be
much
in
their
companie
,
that
we
by
them
may
learne
,
and
be
excited
to
be
of
like
temper
,
and
to
weep
by
their
example
.
Christians
,
and
especially
Ministers
,
must
shew
themselves
sensible
,
and
reprove
sin
fellingly
,
and
first
mourne
to
those
whom
they
would
bring
to
mourne
for
their
sin
.
Matth.
11.17
.
And
such
as
would
so
do
must
seek
this
helpe
not
onely
in
publike
,
but
in
private
from
them
,
and
from
such
godly
Christians
as
justly
may
be
called
mourners
in
Israel
:
as
in
a
like
case
,
the
Lord
provoking
his
people
to
humiliation
and
repentance
,
bids
them
consider
and
call
for
the
mourning
women
,
Jer.
9.17
,
18.
to
take
up
a
wailing
for
them
;
to
what
end
?
but
that
their
own
eyes
might
run
down
with
toares
,
and
their
eye-lids
gush
out
with
waters
.
Thus
allusion
is
made
to
their
custome
in
funerals
and
other
mournfull
occasions
,
which
was
(
it
seemes
)
to
hire
certain
women
(
and
why
not
men
and
minstrels
)
skilfull
in
singing
(
and
playing
)
dolefull
songs
to
increase
their
heavinesse
,
and
to
make
them
more
apt
to
mourne
.
By
like
proportion
we
are
to
make
use
of
the
best
helpes
to
provoke
our selves
to
mourne
for
our
sinnes
,
and
to
that
end
to
associate
unto
us
such
as
are
true
mourners
in
Israel
.
2.
2
We
are
to
consider
,
lay
to
heart
and
be
affected
with
the
miseries
of
other
Churches
,
Go
in
thy
meditation
and
present
to
thine
own
thoughts
the
afflictions
,
miseries
,
and
oppressions
,
and
dolefull
condition
of
the
Churches
of
God
in
other
places
,
by
the
incursions
,
violence
,
spoiles
done
,
and
evils
perpetrated
by
the
enemies
of
Gods
Church
and
people
,
by
Turkes
and
Turkish
Pyrats
violently
taking
divers
of
good
note
and
condition
out
of
their
own
houses
in
some
parts
of
England
,
but
especially
in
Ireland
,
as
also
by
Sea
,
as
they
go
for
New-England
and
other
parts
,
putting
them
to
most
miserable
slaverie
:
so
by
Antichrist
and
spiritual
Babylon
tyrannizing
over
soules
and
bodies
,
as
elsewkere
,
and
formerly
,
killing
,
massacring
,
spoiling
,
and
laying
waste
whole
Townes
,
Cities
,
Provinces
and
Countries
by
their
cruell
and
mercilesse
Souldiers
:
witnesse
not
onely
of
later
times
Roehel
in
France
,
and
those
of
the
Valtoline
,
where
Christians
have
been
forced
to
flie
their
Countrey
,
others
staying
to
renounce
their
Religion
in
hope
and
promise
of
life
,
and
then
cruelly
slain
,
the
Enemie
boasting
they
had
now
slain
both
bodies
and
soules
of
Heretickes
:
so
,
at
this
time
in
the
lower
Hassia
.
but
especially
divers
places
of
Germany
,
and
of
the
Reformed
Churches
there
,
as
the
Palatinate
,
Bohemia
,
Silesia
,
anno
1640.
and
now
at
this
present
the
Lower
Hassia
,
over-run
with
barbarous
Souldiers
,
burning
,
killing
and
spoiling
without
all
respect
to
Sex
,
Age
,
or
Order
,
forcing
men
to
leave
their
own
homes
,
to
seek
to
maintain
life
by
feeding
on
carrion
,
and
such
like
,
burning
and
demolishing
their
Churches
,
and
Colledges
,
and
School-houses
,
impoverishing
all
of
all
sorts
,
especially
their
Ministers
and
School-masters
,
three
hundred
and
more
of
whom
at
this
time
are
forced
to
seek
(
and
by
the
recommendation
of
their
Princesse
The
Landgrave
of
Hassia
)
to
desire
the
charitable
and
bountifull
relief
of
Christians
in
other
Provinces
and
Kingdomes
for
the
present
relief
of
the
foresaid
Ministers
and
Rectors
of
Schooles
.
Octob.
1641.
And
for
the
re-edifying
of
their
Churches
and
Schoole
:
and
should
not
we
be
affected
with
these
things
,
and
weep
with
them
that
weep
,
and
shew
a
fellow-feeling
with
them
,
making
their
case
our
own
,
We
should
be
alike
affected
with
them
,
not
knowing
how
soon
it
may
be
so
indeed
?
in
the
mean
time
,
so
remembring
them
that
are
in
bonds
as
bound
with
them
,
&c.
which
is
the
Apostles
exhortation
,
Hebr.
13.3
.
Herein
following
the
example
,
not
onely
of
Moses
,
as
was
Moses
,
whose
heart
melted
when
he
looked
on
his
brethrens
afflictions
in
Egypt
;
but
especially
of
that
worthy
Nehemiah
,
who
at
a
great
distance
,
and
Nehemiah
.
hearing
of
the
miseries
of
the
Jewes
that
had
escaped
,
and
which
were
left
of
the
captivity
,
Nehem.
1.3
,
4
,
5
,
&c.
that
they
were
in
great
affliction
and
reproach
,
that
the
wall
of
Jerusalem
was
broken
down
,
and
the
gates
thereof
burnt
with
fire
,
sate
down
and
wept
and
mourned
certain
dayes
,
and
fasted
and
prayed
before
the
God
of
Heaven
.
This
made
him
no
doubt
mourne
for
his
own
and
others
sinnes
,
against
which
God
by
every
judgement
of
his
doth
testifie
,
that
he
hath
just
cause
and
matter
against
us
and
ours
.
This
is
a
noble
president
for
us
to
follow
,
seeing
we
want
not
like
occasion
;
and
it
would
bring
us
to
a
mourning
temper
and
disposition
to
weep
even
for
our
own
as
well
as
others
sins
.
At
this
time
also
the
bleeding
condition
of
Ireland
would
not
be
forgotten
.
3
specially
we
are
to
meditate
on
the
sufferings
of
Christ
for
us
.
3.
Lastly
,
view
we
in
our
thought
and
meditations
attentively
the
sufferings
and
greatnesse
of
the
sorrowes
of
our
Lord
and
blessed
Saviour
Jesus
Christ
dying
for
us
,
with
the
cause
thereof
in
our selves
and
sinnes
,
together
with
the
love
of
God
and
Christ
himselfe
in
giving
himselfe
for
us
.
We
should
look
on
his
sorrowes
not
with
a
spirit
so
much
of
compassion
,
as
of
compunction
,
not
weeping
for
him
in
pitie
so
much
(
which
silly
ignorant
people
and
women
can
do
when
they
see
his
Passion
prophanely
acted
on
the
Stage
,
and
on
our
wounding
him
.
or
in
the
streets
in
their
Corpus
Christi
Playes
,
or
when
they
look
upon
the
Crucifix
,
striking
and
beating
on
their
breast●
)
as
in
true
sorrow
for
out
own
sinnes
by
which
we
pierced
him
,
and
in
some
sense
do
daily
pierce
him
by
the
same
:
so
these
Jewes
here
in
my
Text
;
no
sooner
had
Christ
by
the
Word
evidently
set
forth
to
be
the
true
and
onely
Messias
,
Gal.
3.1
.
and
crucified
among
them
,
by
being
charged
and
convinced
that
they
were
the
Crucifiers
of
him
,
but
they
were
thus
savingly
pricked
in
heart
,
as
it
was
foretold
(
of
them
and
of
those
yet
to
be
called
)
by
the
Prophet
Zechary
,
They
shall
look
upon
him
(
by
the
eye
of
meditation
)
whom
they
have
pierced
,
Zech.
12.10
.
and
they
shall
mourn
for
him
as
one
mourneth
for
his
onely
son
,
and
shall
be
in
bitternesse
for
him
,
as
on
that
is
in
bitternesse
for
his
first-borne
.
Consider
herein
Christ
his
bitter
death
,
not
onely
what
thou
must
expect
to
suffer
in
thine
own
person
for
ever
,
unlesse
thou
now
be
pricked
in
heart
for
him
,
as
well
as
he
was
pierced
in
heart
,
head
,
and
hands
,
and
feet
for
thee
;
but
his
infinite
love
,
as
also
on
his
infinite
love
in
suffering
such
things
for
us
.
who
would
suffer
so
much
for
thee
,
and
interpose
himselfe
between
his
Fathers
wrath
and
thee
,
yea
,
receiving
in
his
own
bowels
the
javelin
of
his
Fathers
anger
to
keep
it
from
thee
to
whom
onely
it
was
due
;
as
in
like
case
,
did
it
not
,
thinke
we
,
both
trouble
David
to
thinke
of
Jonathans
hazards
for
him
,
and
also
cause
his
heart
to
melt
in
true
love
to
Jonathan
,
who
shewed
himselfe
so
loving
to
him
?
Will
it
not
pricke
and
wound
thy
heart
to
consider
this
thy
dear
and
truest
Friend
(
for
thus
he
was
wounded
in
the
house
of
his
friends
)
one
the
racke
of
the
Crosse
for
thee
to
the
end
that
thou
mightest
never
come
unto
it
:
Zech.
13.6
.
how
should
,
yea
,
and
would
this
meditation
(
if
seriously
made
use
of
)
melt
and
mollifie
our
hard
hearts
,
and
overcome
all
our
obstinacies
?
His
sorrowes
well
thought
on
would
helpe
to
break
our
hard
hearts
;
but
his
love
appearing
in
the
same
would
and
should
melt
and
thaw
them
.
3
God
softens
our
hearts
by
his
mercies
,
which
we
should
often
thinke
of
to
that
end
.
And
so
generally
the
meditation
of
his
mercies
a
thousand
wayes
manifested
to
every
one
of
us
.
How
did
hard-hearted
Sauls
heart
melt
into
teares
when
he
saw
and
was
convinced
of
Davids
love
,
integritie
,
and
respects
to
him
and
his
life
,
when
in
the
very
act
of
his
hostilitie
against
David
,
yet
David
spared
his
life
?
And
how
was
Davids
own
heart
humbled
at
the
relation
of
Gods
many
mercies
against
which
he
had
sinned
?
The
like
in
the
Israelites
,
1
Sa.
24.16
,
17.
2
Sam.
12.7
,
8
,
9-13
.
who
upbraided
by
Gods
mercies
in
bringing
them
out
of
Egypt
,
lift
up
their
voice
and
wept
,
so
that
the
place
had
its
name
thence
,
and
was
called
Bochim
,
or
Weepers
.
Judges
2.1
,
2
,
3
,
4
,
5.
They
considered
Gods
kindnesse
to
them
,
and
their
unkindnesse
to
him
,
and
thereupon
wept
:
such
consideration
of
mercie
shewed
(
or
offered
)
to
the
unworthy
is
foretold
to
worke
shame
in
the
sinners
,
and
loathing
themselves
,
Ezek.
36.25
,
26
,
&c.
with
verses
31.32
.
O
then
hearts
harder
than
the
Adamant
that
are
not
softened
with
the
milke
of
this
love
of
God!
ye
stout-hearted
sinners
,
and
be
moved
therewith
.
be
moved
and
affected
with
grief
to
consider
and
thinke
how
ye
sin
against
the
bountie
of
God
,
expressed
to
you
in
all
temporal
blessings
which
you
enjoy
,
and
they
are
well
nigh
infinite
:
in
his
patience
towards
you
,
not
cutting
you
off
and
sending
you
to
Hell
in
your
sinnes
,
but
chiefly
in
his
gracious
and
morcifull
disposition
to
wards
you
,
in
offering
himselfe
more
willing
and
ready
to
be
reconciled
to
you
,
than
you
are
,
by
true
repentance
,
sorrow
and
submission
to
seek
it
at
his
gracious
hands
.
O
base
hearts
,
who
by
living
still
in
your
sinnes
,
and
without
all
sorrow
,
taking
pleasure
in
the
same
,
do
seek
his
dishonour
,
Do
ye
so
requite
the
Lord
,
O
foolish
people
and
unwise
?
Deut.
32.6
7
,
&c.
Doth
not
this
stab
thy
heart
?
O
my
people
,
may
God
now
say
to
us
,
and
much
rather
than
to
his
unthankfull
people
of
old
,
What
have
I
done
unto
thee
?
and
so
in
Micah
6.3
,
4
,
5.
John
10.32
.
Many
good
workes
(
may
Christ
now
say
to
us
also
)
have
I
shewed
you
from
my
Father
,
for
which
of
those
workes
do
ye
stone
me
?
How
should
you
answer
,
but
with
more
humilitie
,
sinceritie
,
and
selfe-deniall
,
as
it
followeth
in
Micah
,
Verse
6.
Wherewithall
shall
I
come
before
the
Lord
,
and
bow
my selfe
before
the
high
God
?
Yea
,
and
instead
of
all
other
sacrifices
there
mentioned
,
offer
that
of
an
humble
and
contrite
spirit
,
and
resolve
to
walke
humbly
or
humble
your selves
to
walke
with
God
.
O
that
I
could
hear
your
relenting
hearts
,
as
overcome
with
his
free
mercies
and
offers
of
his
grace
to
sound
and
eccho
out
such
voices
,
and
to
say
:
What
?
any
mercie
,
or
hope
of
mercie
for
such
a
vile
Wretch
,
bold
sinner
,
base
Varlet
as
I
?
Might
not
God
many
yeares
ago
in
his
just
displeasure
have
sent
me
from
the
wombe
to
Hell
?
O
Patience
!
Would
any
man
have
put
up
such
injuries
at
my
hands
as
God
hath
done
dishonours
?
or
would
I
my selfe
shew
like
kindnesse
to
any
who
had
multiplied
wrongs
against
me
?
O
it
grieves
my
soul
,
that
I
have
so
grieved
him
,
beast
that
I
am
.
O
how
have
I
been
besotted
not
to
see
better
to
answer
his
love
?
Men
and
brethren
,
what
shall
I
do
to
purchase
his
favour
whereof
I
have
made
my selfe
so
unworthily
?
I
resolve
therefore
to
wallow
in
ashes
,
and
to
repent
in
dust
and
ashes
,
and
not
for
a
world
to
offend
him
as
I
have
done
.
SECT.
5.
Gods
Majesty
thought
on
,
would
abase
us
.
4.
The
serious
thought
of
Gods
high
Majesty
will
humble
us
.
HEre
again
I
might
direct
you
to
a
meditation
also
of
the
high
and
glorious
Majesty
of
the
high
and
holy
God
,
of
his
greatnesse
,
excellencie
,
power
,
wisdom
,
glorie
and
all
other
Attributes
of
God
,
that
so
we
may
no
longer
harden
our
hearts
against
him
,
Psal.
95
.
3-8
,
9.
Deut.
10.16
,
17
,
18
.
-20
,
21.
that
the
immutabilitie
of
his
decrees
,
Job
23.13
,
14
,
15
,
16.
and
his
excellency
may
make
us
afraid
,
Job
13.11
.
&
37.23
,
24.
that
his
mighty
power
may
cause
us
prepare
to
meet
him
by
repentance
,
Amos
4.12
.
with
13.
as
we
see
in
Rahab
,
Josh
.
2
.
10.-12
,
13-18
.
And
that
we
may
at
length
learne
with
Job
to
acknowledge
our
vilenesse
,
and
to
abhorre
our selves
,
and
repent
in
dust
and
ashes
,
Job
38.2
,
3
,
&c.
&
40.2
,
3.
&
42.3
.
with
6.
But
I
will
hasten
to
the
last
Direction
,
without
which
all
the
rest
will
be
used
in
vain
,
and
it
is
prayer
.
〈…〉
SECT.
6.
Earnest
Prayer
a
means
of
Humiliation
.
5
Withall
,
wee
must
earnestly
pray
to
God
,
who
onely
can
humble
us
.
LAstly
,
Seeing
God
onely
,
as
hath
been
said
,
can
humble
and
soften
the
hard
and
stony
heart
of
man
,
wee
are
,
if
wee
truly
desire
to
have
tender
,
pliable
,
sensible
and
humbled
hearts
,
most
earnestly
to
seek
the
same
by
prayer
of
God
.
1
By
others
.
1.
If
thou
canst
not
through
weakness
of
gifts
,
or
distractions
pray
of
thy self
,
desire
the
assistance
of
some
godly
and
compassionate
Christian
to
pray
with
thee
and
for
thee
,
that
God
would
graciously
and
powerfully
work
in
thee
what
thou
desirest
.
In
such
case
,
yea
howsoever
,
send
for
the
Elders
of
the
Church
,
when
thou
feelst
thy
heart
any
thing
hardened
,
or
thy self
to
be
in
any
distress
of
soul
or
body
,
that
they
may
pray
over
thee
,
James
5.14
.
2
By
our selves
But
2.
Is
any
among
you
afflicted
?
or
would
any
of
you
be
indeed
truly
afflicted
in
conscience
,
and
come
to
some
remorse
for
his
sin
?
Let
him
pray
(
saith
Saint
James
)
himself
.
It
s
hard
if
any
man
,
who
hath
a
true
and
inward
desire
of
any
thing
he
wants
or
would
have
;
If
,
I
say
,
he
cannot
breathe
out
one
sigh
,
and
some
way
or
other
,
though
brokenly
,
express
himself
to
God
.
Broken
prayers
oftentimes
shew
a
broken
heart
and
spirit
,
which
God
will
not
despise
.
But
,
as
thou
art
able
,
beg
earnestly
,
daily
,
and
constantly
an
humble
,
soft
and
relenting
heart
,
with
godly
sorrow
for
all
and
every
sin
.
It
s
no
easie
thing
to
break
the
pride
and
stoniness
of
the
heart
:
it
requires
help
from
heaven
and
power
from
above
:
If
God
do
it
not
,
it
will
never
be
done
.
Wee
have
Gods
,
promise
,
But
now
we
have
his
promise
for
it
,
if
we
will
earnestly
seek
unto
him
for
it
,
as
for
all
other
things
freely
promsed
,
Ezek.
36.26
,
32
,
37.
Beg
earnestly
that
God
would
melt
and
soften
thy
heart
,
and
must
be
earnest
,
be
importunate
with
him
till
he
hear
thee
:
his
word
is
past
,
and
if
thou
faint
and
weary
not
,
it
shall
in
Gods
fittest
time
,
and
urgent
with
him
.
and
in
that
measure
and
manner
which
he
thinks
good
,
be
accomplished
and
fulfilled
.
Challenge
God
of
his
promise
of
powring
upon
thee
the
spirit
of
grace
and
of
supplications
,
that
looking
upon
Christ
thou
maist
mourn
,
&c.
Zech.
12.10
.
God
,
as
hath
been
said
,
must
by
his
Spirit
breath
in
,
before
thou
canst
breathe
out
by
thy
spirit
one
sigh
for
thy
sin
.
And
in
thy
prayer
complain
to
God
of
thy
hardnesse
,
and
say
,
Lord
,
why
hast
thou
hardened
my
heart
from
thy
fear
?
Isa.
63.17
.
Lord
,
I
have
an
hard
,
proud
and
stubborn
heart
;
it
is
too
hard
for
mee
,
do
thou
take
it
down
,
break
and
humble
it
.
If
thou
art
not
heard
for
the
present
,
yet
cry
still
,
give
not
over
,
yea
,
and
constant
.
wait
on
him
for
an
answer
in
due
time
,
who
hath
long
waited
for
thee
,
Rom.
10.21
Deut.
22.26
and
for
thy
Repentance
.
Cry
aloud
to
God
for
help
,
as
the
virgin
was
bound
in
case
shee
were
forced
,
else
lost
both
her
reputation
and
her
life
.
Cry
to
God
before
for
help
,
and
after
for
pardon
;
so
shall
not
thy
hardness
of
heart
be
imputed
to
thee
,
or
be
thy
ruine
.
That
which
unfainedly
thou
desirest
might
be
done
,
and
grievest
if
it
be
not
done
,
that
shall
by
Gods
mercy
in
Christ
be
accounted
to
thee
as
done
.
And
with
our
prayer
wee
must
joyn
1.
Fasting
.
Now
to
make
thy
prayer
more
effectuall
,
joyn
thereunto
1
Religious
Fasting
:
as
it
will
give
an
edge
to
thy
prayer
;
so
the
afflicting
of
thy
body
(
if
it
be
done
without
superstition
)
will
help
well
to
the
afflicting
and
humbling
of
thy
soul
and
heart
:
for
so
fasting
is
called
.
And
wee
know
that
the
hearts
of
Gods
people
have
been
wonderfully
softned
at
such
times
,
as
Judg.
20.26
,
1
Sam.
7.6
.
So
David
,
I
humbled
my self
with
fasting
,
Psalm
35.13
.
and
69.10
.
2
Watchfulness
,
especially
against
worldly
cares
and
distractions
.
2
Watchfulnesse
:
watch
and
pray
.
Watch
against
all
the
former
Lets
named
;
but
especially
against
all
worldly
cares
:
take
heed
of
a
heart
busied
with
the
world
,
and
earthly
thoughts
.
Distractions
from
the
world
keep
the
heart
from
minding
such
things
as
might
affect
it
with
godly
sorrow
:
as
a
man
hastily
and
suddenly
smitten
whiles
hee
mindes
his
business
,
is
less
sensible
(
at
least
for
the
present
)
of
pain
and
grief
from
the
hurt
,
Simil.
then
hee
would
be
in
the
apprehension
of
it
beforehand
,
and
for
the
present
,
when
especially
he
cannot
avoid
or
divert
the
blow
:
And
as
a
man
forgets
his
pain
when
a
friend
talks
with
him
;
which
is
the
reason
why
such
as
are
sick
and
sorrowfull
for
the
loss
of
friends
,
are
comforted
by
company
,
as
having
their
thoughts
and
mindes
by
conference
taken
off
in
good
part
from
thinking
of
their
sorrow
;
and
why
on
the
night
time
,
and
in
solitariness
men
are
more
sensible
of
their
sickness
and
sorrow
,
(
as
in
their
other
senses
of
hearing
,
&c.
)
seeing
all
sense
is
from
the
soul
:
Alex.
Probl.
l.
1.
Prob.
118.
it
is
the
soul
which
sees
,
which
hears
,
which
feels
,
and
which
accordingly
being
distracted
with
many
objects
,
is
the
less
sensible
in
each
:
So
by
like
reason
,
if
the
soul
and
thoughts
be
taken
up
with
wordly
cares
,
and
distracted
therewith
,
it
can
less
be
afflicted
with
such
things
as
otherwise
by
gods
blessing
would
prick
and
wound
it
.
To
which
end
in
our
prayer
and●
meditation
wee
are
to
retire
our selves
.
In
which
regard
it
will
help
wel
,
when
we
would
meditate
and
pray
,
to
retire
and
withdraw
our selves
from
company
into
some
solitary
place
,
which
we
are
also
taught
both
by
precept
and
practice
of
Christ
himself
.
His
precept
wee
have
Matth.
6.6
.
so
Psam
.
4.4
.
Commune
with
your
hearts
upon
your
bed
.
His
practice
,
Mark
1.35
.
So
Peter
went
up
to
the
top
of
the
house
to
pray
,
Acts
10.9
.
So
Jeremiah's
soul
did
weep
in
secret
,
chap.
13.17
.
And
of
these
Jews
and
Converts
it
was
foretold
they
should
mourn
every
family
apart
,
the
husband
apart
;
and
the
wife
apart
,
Zech.
12.12
.
Retiredness
both
of
place
and
thoughts
is
fittest
to
work
our
hearts
unto
goldly
sorrow
.
SECT.
7.
A
reproof
of
the
secure
,
with
an
Exhortation
and
Caveat
.
Conclusion
of
the
Directions
.
NOw
for
conclusion
of
these
Directions
,
It
were
good
,
and
it
is
needfull
that
such
as
have
heard
,
or
now
read
the
same
,
would
well
consider
with
themselves
,
whether
they
have
in
any
measure
followed
(
or
yet
so
much
as
do
resolve
to
follow
)
the
same
,
or
to
take
any
pains
with
their
hearts
hereabout
.
Where
,
1
A
triall
and
reproof
of
such
as
yet
remain
secure
and
sensless
.
1
It
is
to
be
suspected
,
that
many
continue
still
secure
,
careless
and
slothfull
,
and
do
still
go
on
in
their
old
courses
as
inconsiderately
as
ever
,
without
a
right
knowledge
of
the
power
of
Gods
anger
,
and
are
as
stout-hearted
,
partiall
,
and
self-loving
,
both
flattering
themselves
,
and
as
desirous
to
be
flattered
by
time-serving
and
false
Prophets
,
and
as
much
hardened
against
the
true
and
faithfull
servants
of
God
by
unbelief
as
ever
.
And
that
they
are
still
sensuall
and
worldly
,
and
remain
still
senseless
,
without
fear
of
being
hardened
either
by
great
sins
,
which
lay
waste
the
conscience
;
or
by
giving
way
to
smaller
sins
against
conscience
,
or
by
custome
of
sinning
,
or
yet
by
and
in
Gods
secret
vengeance
,
giving
them
up
to
this
heavie
and
dismal
judgement
of
an
hard
impenitent
heart
;
neither
afraid
of
it
,
as
the
worst
of
Gods
judgements
on
earth
,
and
as
the
first
and
irrecoverable
entrance
into
hell
;
nor
praying
against
it
,
nor
carefull
to
avoid
evill
company
and
examples
,
and
such
other
things
,
and
sins
in
speciall
which
are
the
procurers
of
it
,
whilest
they
still
make
as
light
of
sin
,
of
reproof
of
the
word
,
and
of
Gods
threatnings
,
as
ever
before
;
all
of
them
signes
of
an
hard
and
dedolent
heart
:
especially
considering
how
little
they
care
for
hearing
of
such
teachers
as
would
most
help
them
in
this
work
of
conviction
,
pricking
and
wounding
their
conscience
,
or
for
calling
to
minde
Gods
word
,
and
such
truths
as
have
come
neer
them
,
or
for
applying
it
to
themselves
.
And
as
for
their
sins
Originall
or
Actuall
,
they
are
far
from
raking
into
that
dunghill
,
from
questioning
,
or
yet
loathing
themselves
for
the
same
,
from
keeping
an
account
or
catalogue
of
their
sins
either
for
number
,
or
foulness
,
or
aggravation
of
the
same
;
never
weighing
or
pondering
with
themselves
,
how
thereby
they
draw
upon
themselves
the
heavie
weight
of
Gods
vengeance
.
And
as
little
do
they
make
use
of
Gods
severe
judgements
and
corrections
,
whether
on
themselves
,
past
,
present
,
or
threatned
,
and
in
expectation
,
as
of
death
,
hell
,
and
the
last
generall
judgement
:
or
on
others
,
either
private
Christians
in
their
sorrows
,
and
true
mourners
in
Sion
,
or
whole
Churches
of
Christ
,
or
of
the
sorrows
of
Christ
for
them
;
or
of
the
unparalleld
love
of
Christ
so
dying
for
them
,
and
of
other
the
mercies
,
yea
,
and
high
majestie
of
God
against
whom
without
all
ingenuity
or
fear
they
daily
trespass
.
And
as
for
the
exercise
of
prayer
,
accompanied
with
fasting
and
watchfulnesse
,
it
s
a
duty
they
are
wholly
strangers
unto
:
they
are
without
sense
of
their
wants
,
they
have
no
true
desire
of
this
so
needfull
a
work
of
humiliation
;
they
can
spend
no
serious
thoughts
thereon
,
nor
time
,
being
so
taken
up
with
their
delights
,
vain
pleasures
,
worldly
cares
and
imployments
.
Now
what
may
a
man
think
of
such
men
?
This
their
little
care
and
study
after
true
compunction
,
this
their
disaffection
to
the
means
thereof
is
an
apparant
signe
of
their
unsensibleness
and
securitie
,
and
consequently
that
all
the
evils
and
miseries
mentioned
formerly
lie
heavie
upon
them
,
as
that
they
are
still
in
their
natural
and
damned
condition
,
dead
in
and
by
sin
,
in
Satans
possession
,
farre
from
the
first
step
to
repentance
and
salvation
,
and
that
they
come
short
of
very
reprobates
,
Pharaoh
,
Felix
,
Saul
,
Cain
and
Judas
,
and
under
certain
expectation
of
eternal
wrath
,
seeing
their
sin
will
have
sorrow
,
if
not
here
,
yet
undoubtedly
hereafter
,
even
such
as
made
the
eternal
Son
of
God
crie
out
on
the
Crosse
as
he
did
for
a
time
,
and
which
they
must
suffer
and
undergo
eternally
without
end
or
ease
.
2
An
exhortation
,
and
a
caveat
to
take
heed
that
repentant
sorrow
be
not
swallowed
up
of
Ah
then
dear
Sirs
,
ye
that
yet
cannot
say
or
give
any
good
proofe
that
your
hearts
are
or
have
been
pricked
for
your
sinnes
,
thinke
in
time
of
these
things
;
be
carefull
to
avoid
the
former
impediments
,
and
to
see
them
removed
;
be
conscionable
in
the
use
of
the
aforesaid
meanes
directed
unto
,
please
not
your selves
with
your
present
condition
,
weep
,
and
mourne
,
when
you
especially
hear
your
sinnes
discovered
to
you
,
and
reproved
;
be
ye
also
pricked
in
heart
when
you
are
convinced
of
your
evil
doings
;
not
as
those
wicked
and
malignant
Jewes
who
hearing
Peter
,
and
also
Stephen
charge
them
with
the
Death
of
Christ
,
were
,
as
it
may
seem
,
Acts
5
33.
&
7.54
.
more
than
pricked
in
heart
,
even
cut
to
the
heart
,
yet
took
counsel
against
Peter
,
and
stoned
Stephen
.
Doubtlesse
,
so
farre
as
there
was
any
the
least
sparke
of
good
nature
in
any
of
them
,
either
sinfull
grief
,
meerly
for
the
reproof
,
they
could
not
but
be
convinced
within
themselves
of
their
sin
of
malice
and
of
murther
;
but
so
impatient
were
they
of
reproof
and
to
be
charged
(
though
most
justly
)
therewith
,
that
this
sinfull
and
greater
grief
quenched
that
other
(
if
any
were
)
from
natural
conscience
,
as
in
the
bodie
when
the
greater
pain
takes
away
the
sense
and
feeling
of
the
lesser
,
as
that
of
the
St●●e
doth
that
of
the
Gout
;
which
when
it
is
,
or
that
such
as
are
sicke
,
or
have
cause
of
pain
in
any
one
part
of
the
bodie
,
and
do
not
feel
their
pain
,
Hippocr
.
Aph.
or
of
bodily
grief
and
pain
,
whilest
repentance
is
deferred
till
sicknesse
,
&c.
Hippocrates
will
tell
them
that
their
minde
and
understanding
is
sicke
and
diseased
,
or
else
they
would
feel
their
pain
.
Take
we
heed
then
that
sinfull
grief
and
anger
for
the
reproof
of
the
Word
,
take
not
place
,
when
upon
the
discoverie
of
our
particular
sinnes
,
and
our
conviction
thereupon
out
,
consciences
should
be
smitten
and
pricked
savingly
:
yea
,
what
we
do
▪
Let
it
be
done
quickly
and
in
time
of
health
and
youth
,
least
old
Age
,
Eccles.
12
1
,
2.
and
diseases
,
and
sicknesses
come
,
even
the
yeares
when
we
shall
say
,
We
have
no
pleasure
in
them
;
and
bodily
and
worldly
pain
and
grief
will
so
possesse
us
and
take
up
our
thoughts
and
attentions
,
yea
,
intention
of
minde
,
that
godly
sorrow
for
sin
shall
finde
no
place
,
as
we
see
in
those
for
the
most
part
who
in
their
greatest
sorrowes
and
sicknesses
,
especially
in
hot
burning
Feavers
,
and
great
paines
seldom
come
to
sound
and
saving
sorrow
for
sin
,
or
to
any
more
than
a
forced
,
a
formal
and
hypocritical
repentance
.
And
thus
much
for
such
Uses
as
more
specially
belong
to
those
that
have
not
yet
sorrowed
,
or
have
not
been
pricked
in
conscience
for
their
sin
.
CHAP.
XVI
.
Vses
concerning
such
as
have
been
wounded
:
and
first
,
that
they
returne
not
to
sinnes
formerly
sorrowed
for
.
3
A
third
sort
of
Vses
concerning
such
as
have
been
wounded
for
their
sinnes
.
IT
now
followeth
to
speak
to
such
as
upon
hearing
of
the
Word
,
or
upon
triall
of
themselves
have
found
or
do
finde
that
they
have
some
way
at
least
been
or
are
wounded
,
pricked
and
made
sorrowfull
for
their
sinnes
.
To
these
I
must
say
somewhat
by
way
of
Caveat
and
counsel
,
and
then
of
comfort
.
1.
The
caveat
and
counsel
is
double
:
Who
first
are
instructed
and
counselled
:
first
,
that
they
returne
not
to
former
sinnes
smarted
for
.
Secondly
,
that
they
go
forward
with
this
worke
and
give
it
not
over
till
it
be
truly
wrought
in
them
.
1
not
to
returne
to
such
sinnes
as
they
have
smarted
for
Joh.
5.14
.
1.
If
ever
you
have
smarted
,
sorrowed
,
been
burthened
,
or
as
it
were
in
Hell
for
your
sinnes
,
take
heed
of
returning
back
to
the
same
,
or
any
other
sinnes
,
which
may
cause
like
sorrow
.
The
burnt
childe
dreads
the
fire
:
and
our
Saviours
Lesson
and
Caveat
is
▪
Sin
no
more
least
a
worse
thing
come
unto
thee
.
I
tell
you
when
God
thus
prickes
and
wounds
for
sin
,
he
gives
us
a
Lesson
for
ever
returning
again
to
the
same
or
like
sinnes
.
Both
King
David
and
King
Hezekiah
complaine
of
bones
broken
for
their
sinnes
,
indeed
of
broken
hearts
,
sorrowes
,
By
the
example
of
King
David
and
King
Hezekiah
.
Psal.
51.
Isai
38.13
.
and
terrours
of
conscience
:
but
such
was
their
anguish
then
,
that
we
never
read
that
they
,
returned
or
did
again
fall
into
murther
,
adulterie
,
or
to
like
pride
.
And
if
any
of
us
have
in
the
same
or
other
kindes
sinned
with
them
,
and
have
in
like
manner
found
like
terrours
or
Gods
hand
heavie
upon
us
,
if
we
like
so
well
of
broken
bones
,
and
to
lie
under
Gods
displeasure
,
we
may
return
again
to
like
wicked
practises
:
Which
were
to
returne
to
Hell
again
,
but
if
we
have
been
already
in
Hell
,
or
in
the
Suburbs
thereof
,
let
us
(
both
give
and
)
take
warning
for
ever
comming
there
again
,
and
take
heed
of
such
wayes
and
sinnes
as
may
bring
us
into
the
same
condition
again
.
See
we
that
no
pleasure
of
sin
,
ungodly
gain
,
love
of
the
world
,
favour
of
men
,
no
unjust
dealing
,
or
wicked
act
draw
us
back
into
Hell
again
,
if
ever
we
have
been
in
it
.
and
to
lay
more
weight
on
themselves
.
If
we
have
at
any
time
found
sin
an
heavy
burthen
to
us
,
or
have
been
wearied
therewith
,
I
hope
we
will
take
heed
that
we
lay
no
more
weight
upon
it
.
If
the
heart
have
by
the
hand
of
God
upon
it
been
once
made
tender
and
sensible
of
his
displeasure
,
it
will
soon
fear
and
tremble
at
the
first
risings
and
sinfull
motions
in
the
heart
:
it
will
tremble
and
not
sin
.
Psal.
4.4
.
He
that
hath
been
under
Gods
displeasure
for
his
Oathes
,
uncleannesse
,
&c.
he
will
fear
an
Oath
,
quake
and
tremble
to
see
or
meet
with
his
Whore
,
and
so
in
other
particulars
.
It
is
a
signe
that
many
,
It
s
a
signe
of
unsound
sorrow
,
nor
to
fear
sin
,
as
in
Pharaoh
,
Exo.
9
.
27-34
.
&
10
.
16-20
.
who
yet
seemed
to
shew
some
sorrow
for
their
sinnes
,
never
truly
repented
thereof
,
because
they
so
easily
returne
with
the
Sow
and
Dog
to
the
mire
and
vomit
of
former
sinnes
;
as
we
see
in
King
Pharaoh
,
often
confessing
his
sin
,
yet
as
often
returning
to
it
again
,
and
hardening
his
heart
,
even
as
many
in
their
sicknesse
and
dangers
seem
very
penitent
,
and
to
crie
out
of
their
sins
,
but
when
Gods
hand
is
removed
,
they
&
their
sins
are
all
one
again
.
So
it
was
with
King
Ahab
also
,
Ahab
.
who
having
oppressed
Naboth
,
is
reproved
and
threatned
for
it
by
the
Prophet
:
whereupon
he
humbled
himselfe
,
rent
his
cloathes
,
1
Kings
21
.
27-29
.
with
22
.
8-26
,
27.
put
sack-cloth
on
his
flesh
,
and
fasted
:
but
this
was
no
true
repentance
,
no
hearty
sorrow
for
his
sin
;
if
it
had
,
he
would
not
so
soon
after
have
fallen
to
the
like
or
same
sin
of
oppression
,
imprisoning
,
without
just
cause
,
of
the
holy
and
saithfull
servant
of
the
Lord
,
Judas
.
Michaiah
.
Judas
seemed
as
sorrowfull
as
any
,
repenting
,
confessing
,
restoring
;
if
his
sorrow
had
been
found
,
he
would
not
so
soon
and
immediately
after
added
the
murther
of
himselfe
to
the
murther
and
betraying
of
his
Master
.
Felix
trembled
when
he
heard
Paul
reason
of
righteousnesse
and
judgement
to
come
:
Felix
.
Acts
24.25
,
26
,
27.
but
had
his
heart
(
in
consciousnesse
of
his
own
unrighteousnesse
,
and
apprehension
of
Gods
just
judgement
against
him
)
indeed
been
pricked
to
purpose
,
he
would
not
either
have
kept
him
so
long
a
prisoner
in
hope
of
a
bribe
,
or
going
out
of
his
Office
,
have
left
him
bound
to
shew
the
Jewes
a
pleasure
.
If
the
thought
of
the
last
judgement
had
truly
terrified
him
,
he
would
have
been
afraid
to
continue
in
such
an
act
of
unrighteousnesse
.
To
fear
is
a
signe
and
effect
of
godly
sorrow
.
2
Cor.
7.11
.
Hereby
is
discovered
the
unsoundnesse
of
many
mens
sorrow
:
where
godly
sorrow
is
,
it
is
followed
as
with
other
effects
,
so
with
fear
to
sin
again
.
He
that
is
truly
pricked
,
bitten
and
stung
by
his
sinnes
,
dares
not
returne
(
at
least
usually
)
to
them
again
,
but
will
avoid
them
or
like
sinnes
,
as
much
as
he
that
hath
been
once
stung
with
Adders
,
Aspes
,
Scorpions
,
who
will
avoid
comming
near
their
holes
and
haunts
,
and
seeing
them
approach
,
will
flie
as
faste
from
them
as
he
can
:
or
as
one
pricked
or
gored
with
a
wilde
Bull
or
Ox
,
will
not
easily
come
that
way
,
or
within
its
reach
again
.
What
a
mad
part
is
it
then
for
men
who
professe
that
their
sinnes
,
their
filthy
whoredomes
,
their
swinish
drunkennesse
,
profane
breaking
and
neglecting
the
Lords
day
,
&c.
have
cost
them
teares
,
sighs
,
and
sorrow
,
yet
not
to
shew
more
fear
of
falling
into
the
same
or
like
sinnes
again
,
whilest
they
avoid
not
the
occasions
and
provocations
thereof
,
but
rather
desire
,
follow
after
,
or
at
least
readily
imbrace
the
same
,
yea
,
whilest
the
remembrance
of
former
sinnes
,
which
should
renue
their
sorrow
and
repentance
,
Revel.
2.5
.
insnareth
them
again
to
find
sweetnesse
therein
,
and
to
desire
their
flesh-pots
in
Egypt
again
?
SECT.
2.
That
they
goe
on
with
the
work
of
humiliation
.
2
To
go
forward
with
this
work
of
Humiliation
.
2
AS
return
not
to
former
sins
;
so
take
not
up
with
every
little
pang
of
conscience
,
with
a
slight
sense
of
sin
and
wrath
,
or
with
some
legall
terrours
and
qualms
.
Remember
that
this
pricking
of
heart
here
in
my
Text
is
but
a
beginning
of
Conversion
,
and
the
first
and
remotest
step
thereunto
,
This
pricking
is
but
a
beginning
of
Conversion
,
such
as
is
common
to
reprobates
,
yea
,
such
as
in
great
measure
is
in
the
fiends
of
hell
,
who
believe
and
tremble
,
yet
repent
not
,
neither
ever
shall
.
This
pricking
here
is
onely
a
good
preparative
to
Conversion
and
Repentance
in
the
elect
,
as
the
needle
by
pricking
and
piercing
prepares
the
way
for
the
thred
:
but
it
is
not
Repentance
.
Therefore
when
being
pricked
these
Jews
cryed
out
and
desired
direction
what
to
do
,
Peter
said
unto
them
,
Verse
38.
Repent
,
ver
.
38.
shewing
thereby
that
hitherto
they
had
not
repented
.
You
must
then
go
forward
with
this
work
,
Pag.
95
,
96
,
&c.
and
call
to
minde
how
God
goes
on
with
it
,
and
how
he
leads
and
bring
on
the
humbled
and
wounded
soul
by
degrees
,
til
at
length
he
perfect
the
work
,
and
have
wrought
faith
in
it
.
which
must
neither
be
neglected
,
As
then
you
must
not
quench
beginnings
,
or
neglect
Gods
offer
,
whereby
in
his
Gospel
and
word
he
comes
neer
unto
you
,
though
it
be
to
trouble
you
a
while
(
as
wheresoever
the
Gospel
first
came
,
it
made
uproars
and
stirs
in
such
Cities
,
)
lest
you
never
have
like
offers
again
,
but
that
he
reject
you
,
as
you
him
,
nor
rested
in
.
Luke
10.9
,
10
,
11.
Acts
13.45
,
46.
So
neither
must
you
rest
or
take
up
with
beginnings
.
Every
slight
or
short
grief
or
sudden
terrour
is
not
enough
to
make
you
true
penitents
,
or
so
much
as
bruised
reeds
.
This
prick
in
the
conscience
is
not
so
soon
for
the
most
part
healed
;
this
thorn
in
the
flesh
is
not
so
soon
plucked
out
,
or
the
wound
made
by
it
so
soon
cured
.
This
plaister
then
(
though
it
smart
a
little
)
must
not
be
taken
off
;
this
tent
and
corrasive
must
not
be
pulled
out
till
it
eat
out
the
corruption
;
neither
must
men
be
too
hasty
with
their
healing
plaisters
,
lest
the
wound
which
seemed
closed
,
We
must
not
seek
our
ease
and
comfort
too
soon
.
break
open
again
to
the
greater
pain
,
hurt
and
hazard
of
the
party
.
Seek
not
then
thy
comfort
too
soon
,
snatch
not
hold
on
the
promise
before
thou
be
fit
and
prepared
for
it
.
There
is
,
I
know
,
more
mercy
in
God
then
sin
in
us
;
more
vertue
in
the
plaister
then
venome
in
the
maladie
:
but
this
proves
effectuall
onely
where
the
plaister
is
suffered
to
have
its
full
and
kindely
work
:
this
mercy
heals
onely
true
Penitents
.
By
the
example
of
one
cut
for
the
stone
,
If
God
then
once
begin
this
work
of
Conversion
,
and
of
the
new
birth
in
thee
,
seek
not
thine
ease
too
soon
;
desire
to
be
rather
soundly
then
soon
healed
:
If
God
,
aiming
to
take
from
thee
thy
stony
heart
,
begin
(
as
in
like
bodily
cures
of
the
stone
in
the
bladder
)
to
prick
,
cut
,
lance
,
and
make
incision
;
think
not
the
cure
is
done
,
it
s
scarce
begun
yet
:
thou
must
suffer
him
,
after
this
entrance
is
made
,
to
pinch
,
pull
,
pluck
,
yea
break
the
stone
in
thy
heart
,
or
thy
stony
heart
;
and
having
begun
so
to
do
,
to
search
,
scrape
,
and
bring
all
away
clean
,
lest
thy
pain
and
sorrows
in
time
increase
on
thee
again
.
He
should
be
an
unwise
man
,
who
desiring
perfect
cure
,
should
not
suffer
all
these
things
to
be
done
before
the
wound
be
sewed
up
,
or
healing
and
comfortable
things
applyed
:
as
she
should
be
an
unwise
woman
,
and
of
a
woman
towards
her
labour
.
who
having
a
childe
to
bear
and
bring
forth
,
should
think
the
work
done
when
she
hath
passed
a
few
slighter
throws
or
pangs
:
such
as
know
what
belongs
to
such
a
business
,
if
their
pains
slack
or
abate
,
use
all
means
to
quicken
them
again
,
and
are
afraid
of
nothing
more
then
that
their
throws
(
once
begun
)
do
leave
them
:
seeing
that
often
proves
the
death
of
the
childe
,
if
not
of
the
mother
also
:
Such
then
resolve
to
abide
out
the
last
and
sorest
brunt
before
they
will
look
for
comfort
or
joy
that
a
man-childe
is
brought
into
the
world
.
Such
is
the
new
birth
of
a
sinner
,
before
hee
be
made
the
childe
of
God
.
Many
stick
fast
and
miscarry
in
the
birth
,
and
come
short
of
Conversion
and
of
Salvation
,
because
they
seek
their
case
and
comfort
too
soon
:
whereas
comfort
will
flow
in
apace
where
soundness
once
is
wrought
.
Ease
is
not
good
,
unlesse
it
be
seasonable
.
Ease
is
not
good
and
seasonable
at
all
times
:
The
godly
his
ease
is
ever
after
ach
and
pain
;
ease
unseasonably
enjoyed
ends
in
endless
sorrows
,
as
in
the
wicked
.
SECT.
3.
An
exhortation
hereunto
.
An
exhortation
to
follow
home
Gods
strokes
till
we
be
throughly
humbled
and
cured
.
MY
counsell
then
to
thee
,
is
,
if
God
by
his
word
hath
begun
to
pierce
and
wound
thee
,
do
thou
drive
the
nail
home
to
the
head
,
that
thou
mayst
at
length
be
fast
and
close
joyned
to
Christ
;
if
God
have
met
with
thee
by
the
reproof
of
the
word
,
or
stung
thee
by
his
threatnings
,
see
his
mercy
in
it
;
let
the
sting
remain
till
his
work
be
wrought
,
let
him
have
enough
,
even
his
fill
of
thee
,
till
thy
proud
heart
be
fully
humbled
,
Lest
else
wee
get
hurt
by
such
prickings
:
and
thy
corruption
drawn
and
purged
out
:
otherwise
look
for
no
ease
,
but
greater
sorrows
.
Wee
have
a
little
venemous
flie
or
midge
[
](A46526-e70290-b)*
*
At
Dantzigk
where
this
was
preached
.
here
,
you
know
that
if
when
it
seiseth
on
the
flesh
(
hand
,
face
or
legs
,
)
you
let
it
alone
till
by
sucking
it
be
filled
with
your
blood
,
it
will
leave
you
of
it self
,
and
leave
behinde
it
little
or
no
venome
at
all
;
Simil.
onely
if
you
put
it
off
before
,
and
seek
ease
by
scratching
,
the
place
affected
wil
swell
with
the
poyson
of
it
,
and
put
you
long
to
pain
,
especially
if
you
be
bit
in
divers
places
neer
together
.
This
is
soon
applyed
to
our
purpose
here
.
Prickings
of
conscience
in
sight
and
sense
of
sin
and
judgment
being
suffered
to
have
their
full
work
in
our
deep
humiliation
,
whilest
wee
maintain
the
power
of
them
,
and
seek
not
ease
too
soon
,
are
so
far
from
hurting
,
that
they
purge
us
,
and
draw
out
our
corruption
:
whereas
the
sudden
and
too
hasty
healing
of
them
causeth
the
wound
to
fester
,
the
soul
to
swell
with
self-conceit
and
security
,
and
greater
sorrows
(
in
the
end
at
least
)
to
seise
on
it
.
As
God
then
by
such
legall
terrours
of
conscience
begins
with
thee
,
so
follow
God
in
his
work
;
think
not
the
work
done
when
it
is
onely
begun
.
Go
not
(
which
is
an
holy
mans
expression
)
raw
from
Gods
school
through
fear
of
the
rod
,
and
go
raw
out
of
Gods
school
and
service
.
lest
thou
prove
a
bad
proficient
in
the
Universitle
:
buy
not
out
your
time
and
yeers
of
service
before
you
have
well
learned
your
trade
,
lest
you
be
forced
to
come
and
be
brought
again
under
servitude
to
the
Law
,
and
under
the
spirit
of
bondage
.
In
a
word
,
comfort
not
your selves
too
soon
:
If
it
be
natural
sorrow
,
in
the
loss
of
friends
,
wealth
,
good
name
,
liberty
,
&c.
which
hath
taken
hold
on
thee
first
,
cease
not
till
thou
turn
it
into
sorrow
for
sin
,
that
it
may
be
more
lasting
.
If
it
be
legal
terrour
,
that
is
,
a
sorrow
for
sin
,
not
as
it
is
sin
,
but
as
it
presents
thee
with
displeasure
from
God
,
and
with
punishment
;
see
that
it
end
in
sorrow
for
sin
as
it
is
sin
,
and
learn
to
grieve
for
the
offence
of
God
,
though
there
were
no
hell
to
punish
thee
hereafter
,
no
shame
,
reproach
,
pain
,
or
punishment
on
earth
to
follow
it
:
sorrow
most
for
that
which
is
the
cause
of
all
sorrow
.
We
must
see
that
Compunction
end
in
Contrition
,
&c.
See
that
thy
compunction
end
in
true
contrition
;
that
the
pricking
and
breaking
of
thy
heart
(
which
may
stand
with
hardness
)
may
end
in
bruising
and
melting
in
some
apprehension
of
Gods
love
,
and
hope
of
mercy
,
whiles
it
is
softned
,
melted
,
and
made
pliable
to
Gods
will
.
See
that
despair
in
thy self
send
thee
to
hope
in
God
;
that
self-judging
send
thee
to
seek
absolution
and
pardon
from
God
;
that
seeing
thine
own
damned
condition
,
thou
look
to
Christ
,
and
esteem
of
him
above
many
worlds
;
that
fear
of
wrath
make
thee
more
earnestly
desire
mercy
;
that
sense
of
wrath
make
thee
at
least
consult
and
cast
about
what
to
do
to
be
saved
,
as
it
did
these
here
,
who
being
pricked
in
heart
,
said
—
What
shall
we
do
?
SECT.
4.
Divers
Reasons
why
men
are
not
to
take
up
with
legall
qualms
till
they
be
humbled
enough
.
Why
we
are
not
to
rest
in
every
slight
sorrow
.
NOw
why
are
we
thus
to
do
?
why
are
we
not
to
take
up
onely
with
some
few
whorish
tears
,
or
legall
terrours
?
but
to
see
that
we
be
humbled
enough
?
1
Because
it
is
but
a
preparative
to
Conversion
in
the
elect
.
1.
Because
all
the
fore-named
works
of
the
Law
are
but
preparations
to
Conversion
,
and
far
off
degrees
thereof
,
and
indeed
common
to
many
reprobates
;
to
Pharaoh
,
Ahab
,
Herod
,
Felix
,
Cain
and
Judas
,
and
to
many
others
now
in
hell
,
as
hath
been
said
,
even
to
the
Divels
themselves
,
who
have
such
stings
in
their
consciences
,
and
tremble
,
but
without
hope
:
though
in
and
to
the
elect
these
prickings
are
truly
preparative
to
their
Conversion
;
and
yet
but
preparative
.
2.
These
prickings
(
being
common
to
the
reprobate
and
elect
)
tend
as
well
(
if
good
use
be
not
made
of
them
)
to
the
hurt
of
the
one
as
health
of
the
other
,
2
because
being
not
followed
home
in
others
,
God
is
provoked
to
give
them
up
,
either
,
yea
they
are
but
beginnings
of
mens
damnation
,
both
furthering
and
increasing
the
same
.
But
how
and
why
is
this
?
Because
where
such
woundings
and
prickings
are
neglected
and
not
followed
home
,
it
is
just
with
God
,
yea
,
and
usual
to
give
men
over
either
to
senselesnesse
and
hardnesse
of
heart
,
which
is
the
first
entrance
into
Hell
;
or
to
anguish
of
soul
,
when
they
most
stand
in
need
of
comfort
,
yea
,
to
utter
desperation
;
so
that
when
such
men
come
to
die
,
it
is
either
like
Nabal
,
as
a
stone
and
blocke
;
or
as
Judas
in
despair
.
1
to
senselessnes
,
and
deadnesse
,
1.
If
when
conscience
smites
,
stingeth
,
pricketh
and
accuseth
,
it
be
neglected
,
and
that
men
(
so
fairly
called
on
and
admonished
by
so
good
a
friend
otherwise
)
proceed
not
on
to
godly
sorrow
and
repent
not
,
it
will
,
ere
they
be
aware
,
give
over
its
office
of
accusing
,
checking
,
and
awaking
them
by
jogging
as
it
were
and
pricking
;
yea
,
be
quiet
and
silent
,
in
effect
,
saying
as
God
himself
saith
,
Why
should
ye
be
stricken
any
more
?
This
is
when
being
smitten
in
heart
with
David
for
sin
,
they
do
not
repent
and
seek
mercie
with
David
.
A
wounding
conscience
,
saith
one
,
neglected
will
prove
a
dead
conscience
:
as
an
ungracious
childe
,
after
many
corrections
is
hardened
thereby
,
and
at
length
quite
given
over
and
cast
off
.
A
wound
neglected
or
falsely
healed
festers
the
more
,
and
often
causeth
mortification
of
the
flesh
,
numnesse
,
deadnesse
,
rottennesse
.
Neglect
we
not
then
the
first
stingings
and
prickings
of
conscience
(
by
which
God
comes
near
,
and
makes
some
offer
to
us
.
)
You
may
perhaps
make
light
account
of
the
rebukes
of
men
,
or
of
us
Ministers
(
and
so
especially
do
great
men
,
rich
,
noble
,
and
generally
proud
men
:
)
yet
,
if
ye
be
wise
,
neglect
not
conscience
:
if
it
accuse
you
to
your selves
,
do
you
accuse
your selves
much
more
to
God
,
least
otherwise
he
give
you
up
to
deadnesse
and
securitie
.
Or
2.
to
anguish
of
conscience
in
their
death
.
2.
Or
if
not
that
(
and
that
is
bad
enough
,
and
more
dangerous
,
because
more
pleasing
)
then
to
anguish
of
soul
on
your
death-beds
at
least
,
when
conscience
which
lay
asleep
before
,
and
the
guilt
of
your
sin
,
which
only
lay
at
the
doore
like
a
sleeping
lion
or
a
dog
(
whose
mouth
you
had
stopped
)
will
awaken
against
you
,
and
fly
in
your
faces
,
and
then
be
your
greatest
terrour
,
when
you
most
stand
in
need
of
comfort
and
to
have
conscience
your
friend
.
3
Or
howsoever
you
shall
be
given
up
to
Desperation
,
and
therein
to
perish
for
ever
,
as
we
see
in
Judas
,
who
repenting
of
his
sin
meerely
out
of
horrour
not
hatred
of
it
,
3
or
to
utter
desperation
.
and
neglecting
in
hope
to
seek
to
Christ
and
to
shew
true
sorrow
for
his
treachery
against
him
,
was
in
Gods
justice
given
up
to
desperation
,
to
be
tormented
by
Satan
in
this
life
till
he
grew
weary
of
it
,
as
is
seen
in
Judas
.
and
to
hasten
his
own
eternall
torments
with
him
in
hel
.
Even
thus
little
pricks
or
bruises
neglected
,
prove
not
only
extremely
painfull
,
but
often
deathfull
:
and
rods
are
turned
into
scorpions
.
How
was
it
with
Francis
Spira
(
whose
lamentable
story
is
so
well
known
)
who
smothering
a
good
while
such
checks
of
conscience
,
and
Francis
Spira
.
as
being
hearkened
unto
,
would
have
kept
peace
in
his
conscience
,
was
given
up
to
be
lashed
in
his
naked
soul
for
a
long
while
by
so
many
strokes
of
conscience
as
with
so
many
iron
rods
,
and
at
length
,
for
all
that
could
be
done
or
said
vnto
him
,
to
dye
most
miserably
and
without
comfort
?
God
by
such
remarkable
examples
,
though
they
fall
out
rarely
in
such
noted
manner
,
yet
by
the
terrour
of
them
would
and
doth
warn
all
men
not
to
neglect
conscience
,
or
to
whist
and
smother
the
reproofs
and
checks
of
it
,
that
so
more
securely
and
with
lesse
controll
they
may
still
enjoy
their
lusts
,
their
sinfull
gains
,
pleasures
,
offices
,
honours
,
liberty
,
favour
with
men
,
and
what
else
they
are
wedded
to
:
more
sorrow
for
such
things
(
whilst
stings
of
conscience
are
followed
home
with
godly
and
repentant
sorrow
)
with
self
deniall
in
them
will
much
sooner
bring
a
man
to
sound
ease
and
solid
rest
then
the
injoying
of
them
with
a
false
peace
,
by
silencing
,
deading
and
dulling
of
conscience
.
But
now
supposing
thou
art
an
elect
child
of
God
,
who
art
so
wounded
(
which
that
thou
art
,
yea
in
the
elect
there
will
follow
,
thou
canst
not
know
till
thou
be
made
truly
sorrowfull
,
and
be
throughly
converted
and
attain
to
true
faith
)
yet
though
thy
first
prickings
of
conscience
be
such
as
shall
prove
saving
to
thee
,
yet
I
say
if
thou
follow
not
home
this
work
of
humiliation
,
and
sorrow
once
begun
,
these
things
will
follow
;
either
1
an
easie
return
to
sinne
.
and
the
best
thou
canst
expect
will
be
either
an
easy
return
to
former
sinnes
so
sleightly
sorrowed
for
,
and
an
often
relapsing
into
the
same
sins
,
as
we
see
in
Abraham
twice
denying
Sarah
to
be
his
wife
;
and
may
see
it
much
more
in
others
,
(
not
onely
the
wicked
as
is
said
,
as
in
Ahab
,
Judas
,
Felix
,
&c.
)
but
even
the
elect
of
God
,
or
2
a
questioning
the
truth
of
conversion
.
or
an
uncomfortable
walking
all
thy
life
time
,
with
a
continuall
questioning
the
truth
of
thy
conversion
,
and
so
nothing
but
deadnesse
and
doubting
:
or
it
may
be
,
or
3
a
new
beginning
again
,
a
coming
back
again
under
the
bondage
of
the
Law
,
as
having
the
whole
work
to
begin
,
after
a
dead
and
unfound
profession
for
many
years
,
whereby
thou
hast
deceived
thy self
:
or
4
crosses
from
God
further
to
humble
them
.
or
lastly
great
crosses
and
afflictions
sent
from
God
to
humble
thee
yet
more
and
more
;
as
why
not
in
Jobs
cases
who
by
afflictions
was
made
to
remember
and
possesse
the
sins
of
his
youth
,
perhaps
not
so
truly
sorrowed
for
at
the
first
.
You
see
then
that
there
is
no
resting
or
taking
up
with
every
light
or
little
pang
of
conscience
;
A
reproof
of
such
as
1
seek
comfort
and
lay
hold
on
pardon
too
soon
.
many
by
seeking
or
snatching
at
comfort
too
soon
do
altogether
misse
of
it
:
they
will
believe
the
promise
of
pardon
ere
they
be
prepared
sufficiently
for
it
;
they
take
too
great
and
wide
a
stride
at
once
,
seeing
there
are
many
steps
between
such
sleight
terrours
wrought
by
the
Law
and
true
faith
to
believe
the
pardon
of
sin
:
Others
after
some
apprehension
of
wrath
,
shaking
it
off
,
2
Shake
off
all
former
sense
of
sin
and
punishment
.
do
think
it
basenesse
to
suffer
themselves
to
be
so
much
disquieted
,
as
sometimes
they
have
been
,
and
hereupon
most
desperately
harden
themselves
against
the
word
and
resolve
to
outstare
the
Ministers
of
it
:
they
will
no
longer
be
such
children
as
they
have
been
;
they
will
do
as
they
have
done
,
let
Jeremy
(
if
he
were
among
them
)
or
all
the
Ministers
in
the
world
say
against
them
what
they
will
or
can
.
But
for
men
of
this
stamp
I
must
leave
them
,
seeing
by
this
their
obstinacy
and
hardning
of
themselves
,
which
is
a
fearfuull
case
.
they
shew
that
God
hath
left
them
to
their
own
gracelesse
hearts
in
his
greatest
displeasure
to
run
on
headlong
&
without
fear
to
their
own
eternall
destruction
,
as
not
meaning
(
and
yet
who
knows
the
mind
and
mercies
of
the
Lord
?
)
to
give
them
repentance
that
he
might
save
them
.
God
may
do
much
for
such
,
and
in
meere
mercy
by
his
mighty
power
soften
and
reclaim
them
:
but
neither
may
they
presume
thereon
,
nor
dare
I
promise
it
.
I
therefore
turn
mee
to
such
as
have
some
sense
of
sin
,
and
are
(
or
shall
be
)
touched
with
some
gripings
and
stings
of
conscience
(
though
for
the
present
it
be
onely
in
apprehension
of
judgement
)
to
these
I
would
speak
a
word
of
Exhortation
and
of
Direction
.
SECT.
5.
The
former
Exhortation
further
followed
.
The
exhortation
further
followed
,
that
our
sorrow
may
be
to
repentance
:
TO
you
then
I
say
,
seeing
the
word
hath
taken
hold
on
you
and
wounded
you
,
See
that
your
sorrow
be
to
purpose
,
that
is
indeed
to
repentance
,
and
to
salvation
;
and
that
it
be
according
to
God
,
or
after
a
godly
manner
,
that
it
work
and
bring
forth
carefulnese
,
1
Cor.
7.8
,
9
,
10
,
11.
and
other
such
fruits
as
godly
sorrow
wrought
in
the
Corinthians
upon
Paul's
reproof
of
them
;
and
such
as
this
here
in
my
Text
wrought
in
these
Jews
by
Peter's
conviction
of
them
,
the
first
fruit
whereof
was
carefulness
;
what
shall
wee
do
?
upon
which
question
they
were
directed
to
repent
,
verse
38.
they
were
first
pricked
in
heart
,
yet
had
not
repented
;
that
was
after
prescribed
to
them
as
a
salve
,
and
as
the
end
of
their
pricking
.
So
that
wee
see
the
one
of
these
is
but
a
beginning
,
a
preparative
,
and
the
way
to
the
other
:
men
may
be
wounded
,
heavie
laden
,
and
burdened
with
their
sin
,
and
yet
not
converted
,
not
as
yet
come
and
brought
to
Christ
,
Matth.
11.28
.
Men
must
be
first
sinners
in
their
own
sense
;
that
done
,
they
are
called
to
repentance
.
The
weight
of
sin
may
lie
on
one
,
and
he
as
yet
not
truly
,
or
not
sufficiently
humbled
.
See
then
yee
be
humbled
enough
.
And
that
we
be
humbled
enough
.
Num.
16.14
.
Most
come
short
in
this
great
work
,
either
seeking
their
comfort
too
soon
,
and
so
by
hastning
out
of
their
anguish
,
make
waste
of
all
they
have
done
or
suffered
,
(
like
the
Israelites
in
the
wildernesse
,
expecting
a
land
flowing
with
milk
and
honey
,
(
onely
because
promised
)
without
induring
with
patience
what
God
was
pleased
to
exercise
them
withall
in
the
wildernesse
;
which
was
the
cause
that
they
came
short
of
Canaan
;
or
els
mistaking
the
nature
and
measure
of
true
humiliation
;
and
so
for
want
of
a
little
more
sorow
,
or
of
me●●
sincerity
,
they
come
short
of
salvation
.
which
wee
must
endeavour
;
1
God
else
will
not
accept
us
.
2
Our
pride
is
not
easily
subdued
.
Pains
then
would
be
taken
with
our
hearts
in
humbling
of
our selves
,
as
for
the
aforesaid
reasons
,
so
because
first
,
God
wil
not
otherwise
accept
of
this
work
unless
it
be
done
throughly
and
to
the
purpose
.
Yea
,
because
there
is
a
great
deal
of
pride
in
our
uncircumcised
hearts
,
and
hardness
,
which
is
not
easily
subdued
;
as
we
see
in
Job
,
otherwise
a
good
man
.
What
a
great
deal
ado
was
there
before
hee
was
brought
to
humble
himself
so
much
as
it
became
him
,
to
see
and
acknowledge
his
own
vileness
?
God
himself
must
second
his
sore
afflictions
by
shewing
his
majesty
,
might
,
wisdom
,
justice
and
holiness
to
him
by
his
own
voice
more
immediately
;
Job
,
chapters
38
,
39
,
40
,
41
,
and
42.
And
we
need
not
doubt
but
that
our
hearts
stand
in
need
of
as
much
humbling
as
ever
Jobs
did
.
CHAP.
XVII
.
SECT.
I.
A
Case
,
shewing
when
a
man
is
humbled
enough
:
with
Directions
what
to
do
in
case
of
a
seeming
defect
in
our
sorrow
.
A
case
of
conscience
,
How
to
know
when
one
is
humbled
enough
.
1
All
men
are
not
humbled
alike
,
BUt
the
main
question
and
case
of
conscience
now
will
be
,
How
a
man
may
judge
of
himself
,
whether
and
when
hee
is
humbled
enough
.
In
answer
to
which
,
wee
must
know
,
first
,
That
all
are
not
wounded
and
humbled
alike
,
who
yet
are
savingly
touched
and
pricked
in
heart
,
and
so
as
that
they
may
have
true
and
found
comfort
of
the
same
.
Now
who
these
are
,
and
the
reasons
of
Gods
different
dealing
with
those
whom
yet
he
savingly
humbleth
,
as
it
may
be
considered
with
respect
to
their
different
conditions
,
present
,
past
,
and
to
come
,
as
see
above
pag.
68.
to
74.
I
have
shewed
distinctly
before
,
unto
which
I
must
intreat
the
Reader
to
have
recourse
.
2
Others
measure
of
sorrow
should
be
no
rule
to
us
.
Secondly
,
That
which
follows
hence
is
,
That
wee
measure
not
the
truth
of
our
sorrow
and
humiliation
by
other
mens
scantling
.
Be
not
thou
〈◊〉
dejected
hence
,
as
some
who
can
say
,
Oh
if
I
had
been
or
were
so
wounded
,
or
might
or
had
been
so
long
kept
under
as
such
and
such
as
I
could
name
,
I
would
think
better
of
my
humiliation
—
.
No
:
measure
not
,
neither
judge
of
the
truth
of
thy
humiliation
by
the
degree
,
but
by
the
quality
of
it
;
not
by
that
measure
which
others
(
and
yet
but
some
others
)
find
,
but
by
the
sincerity
of
it
:
Otherwise
a
childe
of
the
Divell
may
have
more
legall
sorrow
,
and
greater
affrightments
in
his
conscience
then
Gods
own
deer
children
.
To
stand
too
much
on
measure
argues
pride
and
carnal
confidence
.
And
the
truth
is
,
to
stand
so
much
on
the
measure
,
greatnesse
,
depth
,
and
continuance
of
our
sorrow
and
humiliation
may
savour
too
much
of
inward
pride
and
self
confidence
,
as
if
either
Christs
sorrows
for
us
were
not
sufficient
unlesse
we
helped
,
or
made
some
supply
by
our
own
;
which
is
a
proud
conceit
,
and
such
as
prevails
with
the
Popish
sort
,
who
make
a
mixture
of
their
works
and
pretended
merits
with
his
,
to
make
them
fully
and
to
all
purposes
satisfactory
;
whereas
our
humiliation
is
onely
to
dispose
and
make
us
fit
,
ready
,
and
willing
to
receive
,
seek
to
,
or
at
least
to
accept
with
thankfulnesse
mercy
from
him
,
and
to
rest
onely
in
his
merits
:
Or
,
as
if
God
did
not
more
look
to
truth
and
soundnesse
in
our
sorrow
,
then
to
the
measure
of
it
.
It
is
true
,
God
will
have
all
in
some
measure
to
be
broken-hearted
and
bruised
,
Wee
,
if
humbled
enough
with
less
dejections
should
rather
acknowledge
Gods
mercy
to
us
:
but
not
all
alike
.
If
then
God
be
pleased
not
to
lay
such
load
on
thee
as
he
might
,
and
as
he
doth
on
some
other
,
acknowledge
his
mercy
,
pity
,
and
gentle
dealing
with
thee
therein
,
who
best
knows
what
is
fit
for
thee
:
thou
mightest
otherwise
with
Cain
,
soon
have
more
laid
upon
thee
then
thou
canst
bear
:
and
take
notice
of
Satans
cunning
.
rather
herein
espy
the
fraud
and
cunning
of
the
Divell
,
whose
manner
is
,
before
men
be
humbled
,
to
keep
them
from
contrition
,
and
to
perswade
them
that
any
grief
is
too
much
,
and
more
then
needs
;
Christ
suffered
enough
for
them
,
and
God
is
mercifull
:
but
seeing
them
made
truly
sorry
,
and
in
a
godly
manner
,
he
labours
then
to
debar
them
of
that
comfort
which
hee
himself
despairs
of
,
and
would
make
them
(
proudly
)
beleeve
that
all
their
sorrow
now
is
too
little
,
that
scarce
any
measure
of
it
will
be
accepted
.
Directions
what
to
do
in
case
our
sorrow
seem
not
enough
.
For
direction
in
this
case
,
seeing
God
and
his
grace
and
acceptation
of
us
is
onely
in
and
for
Christ
,
neither
is
tyed
to
every
proportion
of
sorrow
in
us
;
1
See
it
be
sincere
.
Let
us
first
see
that
our
sorrow
and
grief
for
sin
be
sincere
,
sound
,
hearty
,
though
perhaps
it
be
not
so
much
as
we
may
think
needfull
:
Which
shall
be
tryed
anon
.
2.
Look
to
Christs
sorrows
.
2.
If
thou
think
it
not
enough
,
look
to
Christs
sorrows
for
thee
,
which
alone
God
accepts
as
satisfactory
and
sufficient
,
regarding
no
mans
measure
of
sorrow
but
onely
in
Christ
,
nor
rejecting
the
measure
,
if
it
be
true
,
and
in
him
.
3
Grieve
that
thou
canst
not
grieve
enough
,
3.
If
thou
hast
sorrowed
,
and
thinkst
thou
hast
not
sorrowed
enough
,
take
occasion
thence
to
renew
thy
sorrow
,
and
grieve
afresh
that
thou
canst
not
grieve
enough
:
make
it
a
part
of
thy
sorrow
that
thou
canst
not
so
heartily
sorrow
as
thou
wouldest
;
and
what
is
wanting
in
the
act
and
expression
of
it
,
shall
be
made
good
in
the
heart
and
affection
,
which
shall
of
God
in
Christ
be
accepted
for
the
thing
it self
.
and
God
will
accept
it
as
sufficient
.
It
shall
be
accounted
enough
,
which
thou
truely
desirest
may
be
enough
.
4.
If
thy
sorrow
for
sin
be
not
so
much
as
either
it
should
be
,
4
See
the
defect
of
sorrow
supplied
by
a
greater
measure
of
other
graces
,
as
1.
Of
hatred
of
sin
.
Psal.
119.104
.
and
128.
2
Of
stronger
resolution
.
or
as
thou
wouldst
have
it
,
see
it
be
made
up
by
the
greater
measure
of
some
other
grace
,
as
by
a
more
perfect
hatred
of
sin
,
and
dislike
of
it
in
thy
will
upon
a
true
judgement
of
the
hatefulnesse
of
it
:
as
David
,
I
hate
every
false
way
.
I
esteem
all
thy
precepts
concerning
all
things
to
be
right
:
and
I
hate
every
false
way
.
True
hatred
is
out
of
true
judgement
.
So
,
by
stronger
resolution
against
sin
,
as
in
Joseph
,
who
had
not
so
much
sorrow
for
sin
(
that
wee
read
of
)
as
he
had
strong
resolutions
and
reasonings
,
whereby
hee
withstood
very
strong
temptations
:
by
more
watchfulnesse
,
as
in
Job
,
3
Of
watch
fulnesse
.
I
made
a
covenant
with
mine
eys
;
why
then
should
I
think
upon
a
maid
?
Job
31.1
.
and
in
David
,
Psal
.
39.1
.
I
said
I
will
take
heed
to
my
wayes
,
&c.
So
by
more
obedience
,
by
more
carefulnesse
,
4
Of
obedience
,
carefulnesse
,
and
other
fruits
of
godly
sorrow
.
by
more
faith
in
flying
to
Christ
for
acceptance
,
by
anger
against
our selves
when
we
have
sinned
,
by
a
greater
measure
of
fear
lest
wee
offend
God
so
again
,
by
more
vehement
desire
to
please
God
better
,
by
more
zeal
,
and
by
a
holy
revenge
on
our selves
and
sins
in
the
mortifying
of
them
.
By
these
wee
either
prevent
sin
,
and
consequently
,
the
cause
of
sorrow
;
or
otherwise
both
give
to
others
and
get
to
our selves
testimony
that
our
sorrow
,
if
it
be
not
so
very
much
for
the
measure
,
as
it
was
not
in
Joseph
,
Zacheus
,
Lydia
,
or
with
these
Converts
in
my
Text
;
yet
that
it
is
true
and
sound
for
the
nature
of
it
.
SECT.
2.
Signes
of
true
sorrow
,
and
what
sorrow
is
not
sound
.
3
Judge
when
thy
sorrow
is
enough
by
the
signes
of
true
sorrow
.
THerefore
thirdly
,
Learn
to
judge
of
thy self
,
and
of
thy
sorrow
by
the
true
signes
of
godly
sorrow
.
Wouldest
thou
then
know
whether
thou
be
savingly
pricked
or
no
?
This
may
be
tryed
,
known
and
distinguished
from
unsound
sorrow
-
1
By
the
Antecedents
,
causes
and
grounds
of
it
.
-
2
By
the
Concomitants
of
it
.
-
3
By
the
Consequents
and
effects
thereof
:
which
two
last
we
will
not
speak
of
so
much
severally
as
joyntly
,
seeing
the
effects
and
consequents
may
in
a
large
sense
be
called
and
accountted
Concomitants
.
And
first
by
the
antecedents
and
causes
of
it
.
Gods
word
working
by
his
Spirit
.
1
True
Contrition
is
the
fruit
and
effect
of
Gods
word
onely
faithfully
taught
,
convictingly
applied
both
by
the
teacher
and
hearer
,
and
made
effectuall
by
the
holy
Spirit
of
God
,
as
in
these
Converts
here
,
who
when
they
heard
,
were
pricked
:
and
Jer.
23.22
.
It
is
the
causing
the
people
to
hear
Gods
onely
word
(
not
mans
)
which
turns
them
from
their
evill
way
,
and
from
the
evill
of
their
doings
.
Which
conversion
and
sorrow
,
though
it
be
often
occasioned
by
judgements
felt
or
feared
,
yet
it
is
wrought
effectually
by
the
holy
Ghost
accompanying
the
word
.
The
spirit
of
grace
and
supplication
was
first
promised
to
be
poured
out
(
as
it
was
on
the
day
of
Pentecost
)
and
then
it
s
said
,
They
shall
look
upon
him
whom
they
have
pierced
,
and
they
shall
mourn
for
him
—
and
be
in
bitternesse
,
&c.
Zech.
12.10
.
Such
sorrow
is
not
sound
,
as
is
caused
,
Now
try
thy
sorrow
from
hence
,
whether
it
be
not
a
sorrow
and
pricking
,
1.
From
Envie
:
many
men
sorrow
,
and
their
sorrow
is
very
great
and
inward
;
1
By
envie
at
the
prosperity
either
of
the
wicked
.
but
the
true
cause
of
it
is
envie
:
thus
the
Psalmist
or
Asaph
was
envious
at
the
wickeds
prosperity
(
but
it
was
onely
in
a
temptation
,
and
in
a
short
fit
:
)
Thus
(
saith
he
)
my
heart
was
grieved
,
(
or
leavened
and
sowred
)
and
I
was
pricked
in
my
reins
,
Psalm
73.21
.
Lo
here
a
pricking
in
the
reins
,
and
grief
of
heart
,
and
that
in
a
godly
man
,
yet
it
was
no
godly
sorrow
;
Psal.
73.22
.
but
such
as
argued
much
folly
and
ignorance
,
and
was
repented
of
and
sorrowed
for
.
Which
though
it
be
in
godly
men
,
yet
is
no
godly
sorrow
.
And
now
doubtlesse
many
good
men
grieve
and
inwardly
fret
to
see
,
or
to
have
seen
evill
doers
prosper
in
their
way
,
and
to
bring
wicked
devices
to
passe
,
ready
to
think
them
the
onely
happy
men
:
but
this
their
sorrow
is
no
fruit
of
Gods
word
,
but
of
their
own
ignorance
,
folly
,
yea
brutishnesse
,
Psalm
73.22
.
and
92.6
,
7.
Neither
should
such
simply
justifie
themselves
in
this
their
grief
,
which
seems
bent
against
wicked
men
,
or
think
they
do
well
in
it
.
It
is
an
ungrounded
grief
;
there
is
no
cause
for
it
or
ground
in
Gods
word
,
which
dehorts
every
where
from
it
:
as
Psalm
37.1
.
Prov.
23.17
.
and
24.1
.
Such
grief
argues
not
true
zeal
against
the
wicked
,
but
rather
some
discontent
with
Gods
government
and
providence
.
Or
much
lesse
of
the
godly
,
whom
to
see
prosper
,
is
a
grief
to
the
wicked
,
How
much
lesse
then
may
they
justifie
themselves
in
their
grief
,
whose
sorrow
is
grounded
on
the
welfare
of
Gods
people
,
to
see
them
prosper
,
to
see
their
horn
exalted
with
honour
,
and
that
they
have
,
or
see
their
desire
upon
their
enemies
.
The
wicked
shall
see
this
and
be
grieved
,
Psalm
112.8
,
9
,
10.
he
shall
gnash
with
his
teeth
,
and
melt
away
:
poor
comfort
may
such
have
of
their
sorrow
;
and
I
beleeve
it
is
the
onely
or
chief
sorrow
that
some
,
especially
in
these
dayes
do
shew
;
though
somewhat
else
may
be
pretended
to
justifie
their
grief
.
though
perhaps
through
their
blindnesse
,
and
love
to
their
own
conceits
,
opinions
and
superstitions
,
they
pretend
it
is
upon
other
and
better
grounds
,
as
to
see
religion
and
devotion
with
reverence
to
holy
things
,
as
table
,
altar
,
Temple-wals
;
and
to
names
,
as
to
the
bare
empty
name
and
sound
of
Jesus
,
even
when
it
is
indevoutly
pronounced
and
heard
:
so
of
Church
,
Lord-bishop
,
and
the
like
,
neglected
and
not
regarded
;
and
learning
to
be
discouraged
,
&c.
2
By
anger
,
when
upon
the
reproofs
and
discoveries
made
by
the
word
men
are
angry
at
the
teachers
of
it
.
2.
There
is
a
sorrow
,
and
that
upon
hearing
of
the
word
faithfully
preached
and
applyed
;
but
it
is
meerly
grounded
upon
anger
:
such
as
was
in
those
that
heard
Stephen
,
Acts
7.54
.
who
when
they
heard
such
things
as
he
most
truly
and
faithfully
taught
,
were
cut
to
the
heart
,
and
gnashed
upon
him
with
their
teeth
,
through
grief
,
anger
and
indignation
.
Consider
whether
ever
any
other
sorrow
,
or
upon
other
ground
,
hath
been
wrought
upon
thee
in
the
hearing
of
the
word
.
Thou
perhaps
hast
gone
out
of
the
Church
,
and
go
away
sorrowfull
.
Matth.
19.22
.
grieved
and
sorrowfull
,
but
no
otherwise
then
that
Justitiarie
that
rich
youung
man
went
from
Christ
sorrowfull
:
why
?
his
hypocrisie
was
by
Christ
discovered
,
and
he
tryed
in
his
affection
and
love
to
his
bosome
sin
of
covetousnesse
.
This
made
him
displeased
with
that
doctrine
,
and
sorrowfull
in
himself
:
so
I
believe
it
is
with
too
many
now
,
who
come
jocund
and
well
conceited
of
themselves
and
of
their
own
righteousnesse
and
innocency
to
the
hearing
of
the
word
,
but
return
sorrowfull
from
it
;
but
their
sorrow
is
out
of
anger
against
their
teachers
who
convince
them
of
their
sins
and
beat
them
from
their
vain
holds
and
confidence
in
themselves
:
which
sorrow
therefore
being
,
not
an
effect
properly
of
the
word
or
yet
spirit
of
God
,
but
of
the
spirit
of
anger
,
though
they
pretend
they
do
well
in
rejecting
of
them
.
is
to
be
sorrowed
for
.
Yet
doublesse
some
do
too
much
please
themselves
in
it
,
thinking
now
they
have
just
cause
to
cast
off
these
precise
preachers
and
Doctours
of
despaire
,
(
who
do
all
they
can
to
shame
men
and
drive
them
to
despaire
)
and
to
hearken
to
such
as
will
not
make
the
way
to
heaven
so
narrow
.
3
Naturall
sorrow
grounded
on
naturall
causes
is
not
saving
sorrow
.
3
There
is
naturall
sorrow
proceeding
from
naturall
causes
,
either
more
inward
and
lesse
discerned
,
as
from
melancholy
,
sadnesse
of
disposition
,
heavinesse
of
heart
and
naturall
feares
and
terrours
whereby
they
dare
hardly
be
alone
,
especially
in
the
dark
,
and
are
often
heavy
and
dejected
,
but
they
can
scarce
tel
for
what
;
Not
that
which
is
from
occasions
which
are
outward
,
by
which
we
are
not
to
measure
our
sorrow
for
sinnne
.
or
more
outward
,
palpable
and
known
,
as
from
crosses
and
losses
,
in
estate
,
friends
,
health
,
liberty
,
name
and
from
toyl
,
labour
,
trouble
and
vexation
in
their
callings
and
conditions
of
life
.
Such
sorrow
as
this
causeth
mistakes
in
judging
of
true
sorrow
divers
wayes
:
some
finding
their
sorrow
excessive
and
that
they
can
shed
plenty
of
teares
for
worldly
occasions
,
Evcesse
in
such
sorrow
causeth
some
doubtings
in
the
godly
of
the
truth
of
their
sorow
for
sinne
,
as
if
it
were
as
losse
of
wife
,
husband
,
child
,
friend
,
&c.
but
that
they
cannot
so
sensibly
mourn
for
their
sins
,
do
hereupon
question
the
truth
of
their
sorrow
for
sin
as
not
sufficient
or
enough
because
not
so
great
,
as
they
conceive
,
as
worldly
sorrow
is
in
them
,
but
without
just
or
sufficient
ground
:
seeing
,
1
worldly
sorrow
runs
with
the
stream
of
nature
,
which
it
hath
to
help
it
,
not
enough
.
But
it
should
not
Why
?
whereas
spirituall
sorrow
runs
against
the
stream
of
nature
,
and
is
meerely
from
grace
,
which
often
receives
resistance
and
abatement
from
the
opposition
of
nature
,
and
carnality
.
2
Sorrow
would
be
considered
as
in
the
will
,
well
guided
and
led
by
soundnesse
of
judgement
,
and
not
so
much
as
it
is
in
the
sensitive
part
of
the
soul
:
and
so
,
sin
is
most
hated
and
abhorred
,
and
in
gods
account
and
acceptance
most
sorrowed
for
,
whilst
it
is
by
true
judgement
acknowledged
a
greater
and
truer
cause
to
deserve
and
procure
sorrow
then
any
wordly
losse
or
crosse
whatsoever
.
3
sorrow
for
sin
may
be
,
and
is
in
Gods
deare
children
greater
in
vertue
,
though
the
other
seem
greater
in
quantity
:
as
good
corn
in
time
will
overgrow
the
weed
which
for
the
present
is
higher
,
and
as
the
small
spring
or
fountain
,
and
still
stream
fed
by
a
spring
,
will
outrun
and
outlast
the
violent
land-flood
which
though
for
the
present
,
it
run
over
its
banks
and
make
a
greater
noise
,
yet
when
the
great
rain
that
caused
it
is
done
,
It
soon
runs
it self
dry
,
but
the
other
still
keeps
its
tenour
and
constant
course
.
An
affection
then
whether
of
Joy
or
grief
is
not
to
be
measured
by
the
sudden
indeliberate
passing
motion
of
it
,
How
we
are
to
judge
of
the
affection
of
grief
and
joy
.
but
according
to
the
setled
habit
in
the
judgement
and
estimation
,
and
as
is
said
,
dislike
in
the
will
:
for
as
on
the
one
hand
,
a
man
sometimes
laughs
(
and
cannot
but
laugh
)
at
a
toy
,
in
which
he
yet
joyes
not
so
much
as
in
many
other
things
,
concerning
which
he
doth
not
for
the
act
of
laughing
so
lively
carrry
himself
;
so
on
the
other
hand
a
man
may
be
more
stirred
and
moved
,
whether
with
anger
,
or
with
sorrow
,
for
a
trifle
or
a
thing
of
lesse
concernment
in
the
main
,
then
for
a
greater
matter
and
spirituall
losse
,
for
which
yet
more
solidly
,
truly
,
and
lastingly
he
mourns
.
Lighter
sorrows
make
men
cry
out
,
Difference
betweeen
naturall
and
spirituall
grief
in
regard
1
of
causes
.
when
greater
do
more
deeply
affect
,
and
are
thought
on
more
in
silence
.
As
then
there
is
great
difference
in
the
cause
of
sorrow
,
wordly
grief
being
caused
by
worldly
and
nnaturall
causes
,
but
true
sorrow
is
wrought
by
the
word
,
and
is
for
sin
;
so
also
in
the
continuance
;
naturall
grief
,
pain
and
sorrow
wears
away
with
time
,
(
as
who
grieves
now
for
the
pain
,
sorrow
,
sicknesse
,
or
losse
he
suffered
many
years
ago
?
)
whereas
true
contrition
,
2
Of
Continuance
.
even
after
pardon
,
will
and
ought
to
be
renewed
for
our
further
humbling
all
our
life
long
,
in
remembrance
of
sinnes
of
youth
,
Caveat
.
long
since
repented
of
.
Onely
to
such
I
say
,
let
this
serve
to
humble
you
the
more
,
when
you
find
your selves
so
excessive
in
worldly
losses
,
greater
sorrow
for
natural
causes
then
for
sin
should
more
humble
us
,
but
not
dishearten
us
and
so
remisse
in
the
other
,
be
hence
excited
to
mourn
the
more
for
sin
,
to
check
your
hearts
for
this
inordination
,
and
to
turn
the
stream
of
your
tears
into
the
right
channell
;
and
if
such
a
crosse
or
losse
be
so
bitter
,
cry
out
,
oh
bitter
sin
of
mine
which
hath
caused
all
this
sorrow
.
Howsoever
measure
not
thy
sorrow
for
sin
,
(
as
not
by
other
mens
scantling
,
as
is
lately
said
,
so
)
not
by
thy
own
greater
sorrow
(
as
at
least
thou
thinkest
)
in
and
for
temporall
evils
.
But
far
be
it
from
thee
to
mistake
sorrows
,
labour
,
toyl
and
suffering
in
and
for
temporall
things
for
or
in
stead
of
saving
sorrow
,
and
such
as
will
bring
thee
to
heaven
,
Bodily
sorrow
is
not
godly
sorrow
simply
,
as
is
mistaken
,
1
By
Papists
in
their
sufferings
,
1
Voluntary
,
as
yet
divers
do
who
having
as
yet
never
shed
one
tear
,
or
so
much
as
fetched
one
hearty
sigh
for
their
sins
,
either
all
,
many
or
yet
any
one
,
yet
perswade
themselves
that
their
sorrows
&
sufferings
are
,
to
salvation
.
Such
are
the
Popish
sort
generaly
,
who
ascribe
so
much
to
their
sufferings
,
whether
voluntarily
inflicted
on
themselves
(
by
hard
usage
of
the
body
,
by
whippings
,
scourgings
,
fastings
,
pilgrimages
&
the
like
,
where
they
take
penni
worths
on
their
skins
,
but
their
sins
&
souls
are
no
whit
touched
or
mortified
,
but
increased
rather
a
superstitious
conceit
of
merit
and
satisfaction
made
thereby
to
Gods
justice
)
or
justly
inflicted
on
them
by
the
hand
of
justice
for
their
disloyalties
,
2
Inflicted
.
treasons
,
conspiracies
,
poysonings
or
attempts
to
destroy
their
Soveraign
&
Liege
Lords
&
Kings
,
which
just
punishment
of
theirs
they
will
falsely
call
martyrdome
,
and
a
Baptisme
of
blood
washing
them
from
all
their
sins
,
&
without
any
other
sorrow
for
their
evil
deeds
(
in
which
they
rather
glory
&
rejoyce
)
standing
in
stead
of
all
other
punishment
to
them
either
in
Purgatory
or
yet
in
hel
,
which
by
this
means
they
hope
and
suppose
they
do
escape
&
prevent
.
2
By
common
Christians
,
who
acknowledge
no
other
sorrow
for
sin
,
then
such
as
is
outward
,
Others
there
are
who
through
their
ignorance
(
or
rather
as
they
are
leavened
with
Popish
principles
)
conclude
with
themselves
they
need
no
more
sorrow
then
such
as
they
have
found
;
for
if
sorrow
be
good
,
they
have
had
enough
of
that
,
they
have
been
men
of
sorrows
and
labour
,
they
have
scarce
had
any
respite
or
breathing
time
,
from
crosses
,
sicknesses
,
aches
,
in
regard
1
of
crosses
.
pain
povertie
,
toyl
and
labour
in
their
calling
all
their
life
time
,
they
hope
they
have
now
sufficiently
dreyed
their
Penance
,
(
that
's
the
phrase
of
some
of
the
more
Popish
sort
of
them
)
God
forbid
that
God
should
lay
any
more
sorrow
upon
them
either
here
or
hereafter
:
they
hope
there
is
no
more
for
them
to
suffer
hereafter
,
they
have
had
their
punishment
and
sorrow
enough
in
this
life
.
Now
as
for
true
contrition
and
sorrow
for
sinne
,
tell
them
of
that
,
or
call
on
them
for
it
,
and
they
will
presently
stop
your
mouth
,
yea
and
answer
,
satisfie
or
rather
suffocate
and
choak
their
own
consciences
by
telling
you
of
their
sorrows
in
this
life
,
2
of
toil
and
labour
in
their
callings
.
and
that
they
laboured
truly
in
their
callings
,
and
wrought
hard
for
their
livings
,
and
have
not
eaten
the
bread
of
idlenesse
;
they
hope
God
will
require
no
more
of
them
,
neither
will
they
be
convinced
of
the
necessity
of
any
other
sorrow
for
sin
.
In
the
rank
of
these
we
reckon
such
as
popishly
and
foolishly
conceive
that
if
a
woman
die
in
child
bearing
,
she
is
undoubtedly
saved
,
3
Of
death
in
Childbearing
.
as
if
that
sorrow
were
sufficient
,
and
expiatory
or
satisfactory
to
Gods
justice
.
ah
poore
souls
,
wretched
creatures
,
to
think
Gods
Justice
can
so
be
satisfied
,
or
that
God
should
do
them
wrong
if
he
required
any
more
at
their
hands
here
or
hereafter
;
if
they
be
not
saved
,
who
shall
be
saved
,
seeing
they
have
toiled
,
moiled
,
and
laboured
hard
in
their
callings
?
let
rich
men
as
was
Dives
who
was
cloathed
in
purple
and
fine
linnen
and
fared
sumptuously
every
day
,
look
to
go
to
hell
;
as
for
them
,
Gods
Justice
is
not
so
satisfied
,
they
are
like
Lazarus
who
went
to
heaven
.
Thus
(
as
in
the
former
of
women
dying
in
childbed
)
they
can
abuse
Scripture
to
their
own
perdition
.
But
let
such
know
that
neither
Lazarus
nor
any
other
went
to
heaven
or
escaped
hell
torments
for
their
poverty
,
sicknesse
,
sorrows
,
labour
and
toil
in
this
life
,
unlesse
they
also
forrowed
for
their
sins
,
neither
is
such
sorrow
from
naturall
externall
causes
sufficient
.
and
withall
sought
to
the
all
sufficient
sorrows
and
sufferings
of
Christ
for
them
by
true
faith
;
without
which
all
sorrows
of
this
life
are
but
beginnings
of
eternal
sorrows
:
no
sorrows
,
sufferings
or
obedience
(
either
active
or
passive
)
of
ours
,
save
onely
that
of
Christs
,
can
satisfie
Gods
Justice
which
is
infinite
.
Sin
must
and
will
have
sorrow
if
not
in
this
life
,
then
everlastingly
hereafter
,
as
hath
been
shewed
largely
:
and
therefore
their
sorrow
being
not
for
their
sin
,
nor
humbly
and
willingly
undertaken
,
will
never
save
them
.
Sorrow
from
inward
distemper
by
Melancholy
,
is
not
true
or
sufficient
sorrow
,
And
as
for
Melancholick
dumpish
fits
of
heavinesse
,
they
must
not
simply
be
taken
for
sufficient
or
saving
sorrow
,
being
the
effects
of
naturall
causes
and
ill
constitution
and
temper
of
the
body
.
I
know
where
sorrow
for
sin
and
such
a
disposition
and
temper
meet
in
in
any
one
,
the
sorrow
becomes
the
greater
,
and
the
party
is
further
off
from
receiving
comfort
by
the
the
Gospel
:
but
this
increase
of
sorrow
in
such
,
belongs
not
to
Godly
and
Evangelical
Contrition
so
much
as
to
the
work
of
the
law
in
a
deeper
apprehension
of
wrath
and
punishment
furthered
by
the
cunning
&
malice
of
the
Devil
whotaking
advantage
of
that
dark
,
(
Though
it
may
and
doth
increase
sorrow
for
sin
)
neither
in
the
godly
,
dull
and
ill
disposition
of
their
bodies
,
presents
strange
fancies
to
their
brain
,
and
dreadfull
apprehensions
yea
and
apparitions
to
their
souls
,
whereby
the
soul
seeing
nothing
but
through
such
dark
and
foggy
mists
,
and
being
distempered
with
the
distempers
of
the
body
,
beholds
nothing
but
black
darknesse
,
and
is
disquieted
with
needlesse
and
excessive
fears
and
doubts
,
and
that
often
,
till
it
come
to
desperate
resolutions
tending
to
the
destruction
of
themselves
or
those
they
otherwise
dearly
love
,
as
husband
,
wife
,
child
or
friend
,
unlesse
God
mercifully
stay
them
.
But
in
such
case
their
sorrow
for
sin
,
as
it
is
sin
,
may
be
little
enough
,
nay
if
it
were
more
,
the
other
would
be
lesse
;
seeing
true
sorrow
for
sin
is
not
without
some
apprehension
of
goodnesse
and
graciousnes
in
God
,
and
love
and
hope
in
themselves
who
so
do
sorrow
.
But
as
melancholie
in
such
doth
not
argue
a
greater
measure
of
godly
and
true
saving
sorrow
in
them
,
nor
in
some
other
whose
naturall
distempers
being
healed
,
so
in
some
others
it
argues
none
at
all
of
it self
,
and
simply
:
Let
such
be
cured
of
their
melancholy
,
of
their
naturall
and
bodily
distemper
,
and
we
shall
see
that
the
Divines
work
is
to
begin
in
them
,
when
the
Physician
hath
left
them
:
sorrow
for
sinne
is
to
begin
.
pensivenesse
for
sin
is
to
begin
in
their
souls
,
after
sadnesse
,
fullennesse
,
foolish
fancies
and
fears
,
with
the
cause
thereof
,
distemper
,
hath
left
them
in
their
bodies
.
Not
but
that
,
where
the
distemper
of
body
is
not
very
great
,
the
Divine
may
and
should
take
the
advantage
as
much
to
work
on
that
soul
for
good
as
Satan
for
evil
.
None
of
these
sorrows
then
caused
or
occasioned
from
either
sinfull
,
worldly
or
naturall
causes
,
must
be
mistaken
for
godly
sorrow
at
all
,
much
lesse
for
sufficient
and
saving
contrition
,
neither
are
they
to
be
rested
in
.
Nor
that
whereby
some
in
their
bodily
infirmities
,
especially
distempers
of
brain
withall
fall
a
weeping
and
crying
,
when
by
others
they
are
spoken
to
and
pitied
.
4.
Such
sorrow
and
Repentance
is
not
sound
,
which
is
the
effect
of
any
power
of
will
in
man
.
Before
I
shew
positively
what
sorrow
is
and
may
be
taken
as
sufficient
for
the
present
in
the
young
penitent
,
so
as
to
afford
him
comfort
in
the
assurance
it
is
well-grounded
,
I
advise
men
,
who
,
it
may
be
,
little
question
the
truth
of
their
godly
sorrow
and
repentance
,
to
consider
well
with
themselves
,
whether
they
do
not
ascribe
their
repentance
(
as
other
graces
)
to
some
power
of
free
will
in
themselves
,
as
if
God
onely
by
externall
motives
in
the
word
,
and
by
some
internall
excitations
thereupon
,
did
let
them
see
what
to
do
,
and
some
necessity
of
doing
it
;
but
the
doing
it
is
of
themselves
,
and
from
the
good
use
of
their
own
free-will
and
naturall
power
,
without
the
powerfull
,
prevailing
and
determining
grace
of
God
.
Such
men
have
cause
to
suspect
themselves
and
their
repentance
,
See
Matt
,
9.13
.
as
built
upon
a
weak
foundation
,
and
standing
upon
feet
of
clay
as
well
as
iron
:
The
work
being
of
men
,
wil
undoubtedly
come
to
nought
,
as
in
another
case
was
said
.
We
have
heard
,
Acts
5.38
.
and
shall
hear
more
,
that
true
contrition
and
godly
sorrow
proceeds
from
,
and
followeth
upon
self-denyall
,
True
sorrow
is
grounded
on
self-denyall
,
and
felf-despair
of
a
mans
own
wisdom
,
worth
,
will
,
power
,
as
in
my
Text
;
they
presumed
on
nothing
in
themselves
,
but
said
to
the
Apostles
,
What
shall
wee
do
?
yet
not
by
our
own
strength
:
no
;
and
on
no
power
or
worthiness
in
man
.
as
Peter
and
John
in
case
of
healing
the
lame
man
,
ascribed
all
to
Christ
his
power
and
grace
,
Act.
4.12
,
16.
and
nothing
at
all
to
their
own
power
or
holinesse
;
so
is
it
much
more
in
the
conversion
of
a
sinner
,
and
in
true
repentance
,
where
is
not
onely
the
restoring
the
lame
to
his
feet
,
but
the
born
blinde
to
his
sight
,
the
deaf
to
hearing
,
and
in
a
word
,
the
dead
to
sense
and
life
.
This
presumption
keeps
men
in
whole
,
or
in
part
from
Christ
,
that
they
seek
not
to
him
,
or
depend
not
wholly
on
him
for
this
and
all
other
grace
,
as
having
the
same
,
at
least
in
part
,
within
the
compasse
of
their
own
power
:
and
so
not
fully
and
heartily
seeking
to
Christ
,
or
depending
on
Christ
,
his
grace
and
power
for
it
,
by
going
wholly
out
of
themselves
,
they
wholly
go
without
true
and
saving
contrition
(
otherwise
then
in
seeming
,
and
in
theiorw●n
presumption
)
and
thus
harbouring
(
though
secretly
it
may
be
,
and
so
as
they
take
no
great
notice
of
it
)
a
conceit
of
some
sufficiency
in
themselves
,
they
misse
of
Christ
(
whose
grace
and
power
must
either
do
all
,
or
in
effect
it
doth
nothing
at
all
:
)
these
by
presumption
think
they
need
not
so
much
be
beholding
to
the
grace
of
Christ
as
contrariwise
,
some
men
,
apprehending
the
greatnesse
of
wrath
due
to
them
for
their
sin
,
which
whiles
some
closely
conceit
.
suffer
themselves
to
be
swallowed
up
of
despair
:
for
seeing
no
power
or
sufficiency
at
all
in
themselves
for
their
own
help
,
they
fall
to
despaire
as
well
of
Gods
help
as
their
own
,
and
will
not
seek
to
Christ
,
which
is
through
a
kind
of
pride
,
stoutnesse
,
and
stubbornnesse
of
heart
,
whereby
seeing
they
cannot
have
what
is
needful
of
their
own
,
they
will
not
go
to
any
other
to
receive
it
,
and
so
their
despaire
is
not
out
of
sight
and
sense
of
sin
and
punishment
so
much
,
as
out
of
stoutnesse
of
heart
:
as
in
Cain
whose
sins
were
not
so
great
as
King
Manasses
his
were
,
who
yet
despaired
not
,
being
both
humbled
in
himself
,
and
not
without
hope
of
help
in
God
.
They
either
despair
wholly
,
or
in
part
,
and
so
are
long
kept
from
comfort
.
And
this
sometimes
keeps
even
such
as
otherwise
are
broken-hearted
and
prove
true
Converts
,
from
their
comfort
a
long
while
;
an
apprehension
of
their
own
unworthinesse
,
which
makes
them
repel
mercy
,
as
so
exceedingly
unworthy
of
it
that
they
dare
not
apply
the
promise
.
Belike
then
if
they
were
in
themselves
more
worthy
,
they
then
durst
go
to
Christ
,
as
if
Christ
were
not
able
alone
without
some
worthinesse
or
power
of
theirs
to
save
and
succour
them
,
through
a
secret
Pride
undiscerned
by
them
.
whereby
they
still
object
their
own
unworthinesse
.
but
that
they
must
joyn
something
with
Christ
in
furthering
the
work
of
their
salvation
.
As
such
a
conceit
as
this
keeps
the
proud
Papist
,
(
for
all
his
seeming
austerity
and
Compunction
)
from
true
sorrow
for
sin
,
and
from
saving
repentance
;
they
like
Naaman
in
his
fit
of
pride
and
scorn
,
refusing
their
own
help
,
healing
,
and
salvation
,
because
they
will
not
have
it
so
easily
without
somewhat
of
their
own
;
so
these
though
they
have
as
much
Compunction
as
would
and
should
drive
them
to
Christ
,
yet
in
a
nicenesse
because
they
are
such
great
sinners
,
so
disabled
,
so
unworthy
,
they
dare
not
be
so
bold
,
and
so
couch
and
lie
down
under
the
burthen
of
their
sins
;
conceiting
if
their
sins
were
lesse
,
fewer
or
not
so
hainous
,
they
could
better
hope
for
mercy
,
and
might
be
bolder
to
beg
it
,
or
to
cast
themselves
on
it
,
as
if
God
ever
accepted
any
for
any
righteousnesse
of
their
own
(
whether
simple
or
comparative
)
because
they
are
not
so
great
sinners
as
some
others
,
or
yet
rejected
from
mercy
the
greatest
of
sinners
that
in
a
sense
of
sin
and
of
the
burthen
thereof
could
or
would
come
unto
him
.
True
Compunction
then
and
contrition
of
heart
must
be
grounded
on
some
Hope
,
generall
at
least
,
True
Compunction
is
grounded
on
Hope
in
God
and
not
in
our selves
.
if
not
speciall
and
particular
:
but
then
that
hope
must
be
grounded
on
nothing
in
our selves
,
on
no
power
,
worthinesse
,
and
lesse
unworthinesse
and
sinfullnesse
of
ours
;
but
onely
on
the
mercy
and
goodnes
of
God
in
Christ
;
and
so
by
such
hope
our
sorrow
shall
prove
saving
,
and
not
end
in
despaire
.
If
either
thy
hope
be
presumptuous
as
grounded
on
thine
own
power
or
worthines
;
or
none
at
all
in
God
,
because
thou
canst
see
nothing
in
thy self
to
make
thee
hope
,
thou
hast
cause
to
think
that
thy
sorrow
is
not
found
.
It
s
true
:
many
mans
sense
of
sin
and
miserry
is
such
that
in
a
fit
and
for
a
time
they
either
cannot
or
will
not
see
any
ground
of
hope
;
yet
such
as
God
will
save
,
are
not
alwayes
left
to
themselves
,
True
Converts
are
sustained
by
some
hope
in
God
,
as
Lam.
3.18
,
19
,
20
,
21.
but
are
secretly
sustained
with
some
hope
,
and
perswaded
of
a
possibility
of
help
in
God
,
and
from
his
All
sufficiency
,
free
love
,
and
abundance
of
mercy
,
which
he
hath
for
the
greatest
sinners
upon
their
repentance
:
whereby
they
are
able
to
say
when
their
soul
is
humbled
or
bowed
in
them
,
this
I
recall
to
mind
,
therefore
have
I
hope
:
though
formerly
they
could
say
,
my
strength
and
my
hope
is
perished
from
the
Lord
;
so
Jonah
,
in
the
fishes
belly
,
I
am
cast
out
of
thy
sight
,
yet
I
will
look
again
toward
thy
holy
Temple
;
so
these
Converts
in
my
Text
secretly
sustain
themselves
with
hope
:
Jonah
2
,
2
,
4.
and
in
these
Converts
in
my
Text.
they
say
not
desperately
,
there
is
no
hope
,
there
is
nothing
to
be
done
,
all
means
are
in
vain
:
but
what
shall
we
do
?
Is
there
no
way
for
us
,
being
so
guilty
,
to
escape
our
deserved
punishment
?
yes
certainly
,
if
we
could
light
on
it
;
ah
good
Sirs
,
men
and
brethren
,
let
us
know
it
,
tell
us
what
's
to
be
done
,
what
course
is
to
be
holden
that
we
may
be
saved
:
so
that
they
conceiving
some
hope
and
possibility
,
resolve
not
to
go
on
,
or
to
continue
in
their
guiltiness
,
or
to
adde
sin
to
sin
,
(
as
some
in
like
case
,
desperately
would
say
,
seeing
we
must
go
to
hell
and
be
damned
,
we
will
take
our
pleasure
while
we
live
(
as
one
expresseth
it
)
and
be
damned
for
something
)
but
being
inwardly
and
truly
touched
in
soul
and
heart
,
with
sence
of
their
sin
as
well
as
of
hell
and
wrath
deserved
,
they
become
truly
remorsefull
,
and
resolve
not
to
despaire
of
that
goodness
and
saving
mercy
offered
them
in
Christ
,
against
which
they
had
thus
grievously
sinned
;
and
therefore
sustained
with
some
hope
of
acceptance
,
if
they
might
be
well
directed
to
the
means
thereof
,
they
ask
saying
,
What
shall
we
do
?
Whereupon
they
are
directed
to
the
true
meanes
in
the
next
Verse
.
And
thus
we
see
their
wounding
and
pricking
was
not
meerly
Legall
,
with
respect
to
punishment
only
,
but
Evangelical
,
tending
to
true
contrition
and
Repentance
;
and
therefore
not
wholly
an
effect
of
the
law
,
but
in
part
also
of
the
Gospel
,
and
a
work
of
the
saving
spirit
of
God
.
CHAP.
XVIII
.
SECT.
1.
Signes
of
true
sorrow
from
the
true
grounds
of
it
.
And
first
that
it
is
,
and
must
be
for
sin
.
TRy
we
our
sorrow
then
henee
whether
it
be
wrought
by
the
Gospel
,
Other
Tryals
of
our
sorrow
from
the
grounds
of
it
.
or
only
by
the
Law
.
If
it
be
true
and
saving
sorrow
,
it
is
grounded
1.
On
some
sight
and
sense
of
sin
.
2.
On
some
glimpse
of
mercy
and
goodness
in
God
.
True
sorrow
is
procured
,
1
by
the
sight
of
sin
,
and
is
for
sin
.
1.
He
that
savingly
sorroweth
,
seeth
his
sin
and
miserie
by
sin
,
and
groanes
under
the
burthen
of
both
,
Matth.
11.28
.
he
is
sensible
thereof
,
his
heart
is
become
like
his
eye
,
tender
and
sensible
of
the
least
sin
,
as
it
is
of
the
least
mote
in
it
;
he
looking
on
his
sin
,
mourns
,
and
that
heartily
and
secretly
:
If
then
the
sight
of
sin
be
not
the
procurer
of
thy
sorrow
,
thou
hast
cause
to
suspect
it
.
Yea
,
but
how
shall
I
know
whether
my
sorrow
be
for
my
sin
,
and
fault
,
or
for
the
punishment
of
it
either
felt
or
feared
?
This
is
a
needfull
quaere
;
Herein
many
deceive
themselves
,
seeing
men
are
commonly
more
sensible
of
the
evill
of
smart
,
then
of
the
evill
of
fault
and
of
sin
,
and
if
their
sorrow
be
either
only
,
by
sorrowing
more
for
the
punishment
then
for
sin
.
or
more
for
the
shame
and
punishment
of
sin
,
in
this
life
or
in
hell
,
then
for
the
fault
,
it
is
unfound
;
howsoever
it
may
seem
or
be
pretended
to
be
only
for
the
sin
:
Many
herein
being
like
one
Polus
an
Actor
,
who
being
to
act
a
sorrowfull
part
on
the
stage
,
to
move
him
thereunto
,
had
secretly
conveyed
into
a
corner
of
the
Stage
,
his
fathers
(
or
some
dear
friends
)
Urne
,
in
which
were
the
ashes
of
the
deceased
,
on
which
whiles
he
looked
,
his
sorrow
was
so
much
the
more
excited
;
only
with
this
difference
,
he
being
to
fain
sorrow
,
came
thus
to
act
it
truly
,
and
truly
to
mourn
:
these
while
they
pretend
to
sorrow
truly
for
their
sin
,
do
it
but
in
seeming
for
sin
,
but
truly
for
the
punishment
of
it
,
on
which
their
eie
is
chiefly
set
.
Howsoever
it
is
a
good
sign
when
men
grieve
when
Gods
hand
is
upon
them
or
threatned
.
It
is
not
denied
,
but
that
men
may
and
ought
to
shew
themselves
sensible
of
and
grieve
for
the
punishment
of
their
sin
,
be
it
present
and
incumbent
,
whether
it
be
publike
or
private
,
and
personall
or
imminent
and
only
threatned
.
Nay
it
is
an
ill
sign
for
men
not
to
be
moved
in
such
case
,
but
to
give
themselves
to
feasting
and
jollity
,
when
God
by
his
judgements
calls
to
weeping
and
mourning
,
Jer.
5.3
.
as
Isai
.
22.12
,
13
,
14.
where
God
threatens
the
want
of
it
,
and
elsewhere
complains
by
his
Prophet
,
that
though
he
had
stricken
them
,
yet
they
grieved
not
.
And
the
best
men
in
such
case
fear
and
tremble
most
,
and
shew
greatest
humiliation
,
The
best
do
it
,
as
David
in
time
of
pestilence
,
2
Sam.
24.17
.
Jehoshaphat
,
when
God
threatned
an
invasion
,
2
Chron.
20.3
,
4.
and
generally
the
godly
in
their
own
and
the
Churches
miseries
.
So
true
converts
do
mourn
even
in
respect
of
the
evill
and
miserie
which
their
sin
threatens
them
withall
,
as
reverencing
his
Word
.
and
are
made
to
fear
the
falling
into
the
like
sins
again
,
as
Job
31.23
.
The
reason
hereof
is
,
Because
they
reverence
Gods
Word
,
and
fear
all
signs
of
his
anger
.
And
this
God
pleaseth
to
sanctifie
as
a
beginning
of
saving
sorrow
,
as
in
these
converts
in
my
Text.
So
that
we
here
conclude
,
as
formerly
we
have
shewed
that
it
is
a
sign
of
an
ungracious
and
hard
heart
that
is
not
some
way
humbled
under
the
tokens
of
Gods
wrath
on
or
towards
our selves
or
others
,
and
that
such
come
short
of
many
Reprobates
,
To
tremble
at
Gods
word
and
judgements
,
a
good
sign
.
as
of
Pharaoh
,
Ahab
,
Jehoram
,
&c.
1
Kings
21.29
.
and
2
Kings
6.30
.
And
on
the
other
hand
,
it
is
a
good
sign
of
true
sorrow
indeed
,
and
such
as
God
doth
accept
of
,
when
men
tremble
at
Gods
word
,
and
at
the
tokens
of
his
displeasure
,
Isa.
66.1
,
2.
so
do
hearts
truly
humbled
;
which
howsoever
before
,
they
were
stout
and
stubborn
against
God
,
and
relented
not
at
his
judgements
;
yet
now
an
angry
word
of
God
humbles
them
.
And
when
it
is
so
,
as
it
was
with
good
King
Josiah
,
Such
as
are
not
humbled
at
Judgements
and
at
the
word
are
not
sound
.
2
Kings
22.10
,
11.
its
a
good
sign
of
a
heart
truly
compunct
,
contrite
,
and
humbled
.
Let
such
look
to
this
,
as
hearing
of
Gods
judgements
,
with
Ahah
doe
quarrell
with
the
Minister
,
as
he
with
Micaiah
,
as
never
speaking
good
unto
them
;
far
are
they
from
the
humble
spirit
of
good
K.
Hezekiah
,
who
though
he
had
sinned
through
pride
,
yet
soon
humbled
himself
for
it
(
when
Isaiah
so
sore
threatned
him
)
saying
,
2
Chro.
32.26
.
Isai
.
39.8
.
Good
is
the
word
of
the
Lord
which
thou
hast
spoken
.
A
heart
truly
humbled
for
sin
and
hating
it
,
can
be
content
to
have
it
searched
out
by
the
word
,
discovered
and
reproved
,
Yet
such
sorrow
is
not
enough
,
Psal.
139.24
.
Yet
though
it
be
a
thing
needfull
,
that
,
in
reverence
to
God
,
to
his
Word
and
threatnings
,
men
do
humble
themselves
under
Gods
hand
and
stroke
,
and
in
apprehension
of
his
dipleasure
befalling
or
otherwise
due
for
their
sins
;
unlesse
it
be
also
and
chiefly
for
sin
,
yet
this
is
to
be
taken
as
a
sign
of
true
contrition
and
saving
sorrow
,
when
withall
or
chiefly
,
their
sorrow
is
for
sin
,
and
upon
the
sight
thereof
,
as
it
was
in
Josiah
,
and
Hezekiah
,
more
then
for
punishment
.
who
formerly
had
tasted
of
Gods
goodness
,
and
now
finding
God
displeased
upon
the
breach
of
his
Commandments
,
and
by
reason
of
the
dishonours
done
unto
him
,
melt
into
teares
and
sorrow
,
and
in
true
grief
of
heart
for
their
own
and
peoples
sin
,
seek
to
appease
his
wrath
by
humbling
of
themselves
.
If
then
we
would
know
whether
our
sorrow
be
sound
and
good
,
we
must
try
and
consider
whether
it
be
for
sin
,
or
for
the
punishment
of
sin
:
and
that
first
when
Gods
hand
of
correction
is
upon
us
for
our
sin
.
Hypocrites
may
then
humble
themselves
,
as
is
said
:
but
true
converts
only
mourn
and
are
humbled
for
sin
as
cause
of
those
judgements
,
yea
more
for
the
sin
then
for
the
judgement
.
Such
was
the
sorrow
of
David
,
who
was
willing
to
endure
punishment
.
The
judgement
and
evill
inflicted
they
are
most
willing
to
undergoe
,
but
the
sin
procuring
it
is
intollerable
,
as
we
see
in
David
,
when
for
his
sin
the
Pestilence
devoured
his
people
(
in
whose
multitude
and
strength
he
trusted
too
much
,
and
gloried
)
Lo
,
saith
he
,
I
have
sinned
,
and
I
have
done
wickedly
:
but
these
sheep
,
2
Sam.
24.17
.
what
have
they
done
?
Let
thine
hand
I
pray
thee
,
and
of
Job
.
be
against
me
and
my
fathers
house
.
Job
1.
Levit.
26.
So
Job
in
his
sore
affliction
was
content
to
receive
evill
at
the
hand
of
God
,
as
well
as
good
,
thereby
accepting
of
the
punishment
of
his
sin
,
as
true
converts
do
who
are
sensible
of
their
own
ill
deservings
,
and
others
.
and
are
humbly
patient
under
Gods
hand
,
Thus
the
mournfull
repentance
of
them
that
escape
in
the
finall
desolation
of
Israel
is
described
,
But
they
that
escape
of
them
shall
escape
,
and
shall
be
on
the
mountaines
like
doves
of
the
vallies
,
all
of
them
mourning
,
Ezek.
7.16
.
and
18.
every
one
for
his
iniquitie
:
as
for
the
rest
,
when
destruction
is
upon
them
,
horrour
covers
them
,
and
shame
is
upon
their
faces
,
—
The
King
shall
mourn
,
and
the
Prince
shall
be
clothed
with
desolation
,
and
the
hands
of
the
people
of
the
land
shall
be
troubled
;
but
what
?
they
shall
seek
peace
:
what
peace
?
not
with
God
,
but
with
man
;
that
is
ease
from
their
troubles
;
but
there
shall
be
none
:
and
26
,
27.
Then
they
shall
also
seek
a
vision
from
the
Prophet
(
in
hope
God
will
give
them
ease
and
deliverance
,
such
as
their
seducing
and
flattering
Prophets
did
promise
them
)
but
the
Law
shall
perish
from
the
Priest
,
and
counsell
from
the
ancients
;
there
shall
be
none
to
give
them
any
hope
from
God
.
Psal.
38.3
,
4.
&c.
So
David
again
being
in
a
pitifull
case
in
regard
of
some
grievous
sicknesse
inflicted
on
him
because
of
his
sin
which
he
confesseth
,
though
his
sorrow
(
which
was
increased
by
reason
of
the
insultations
and
snares
of
the
wicked
,
)
was
continually
before
him
,
yet
that
troubled
him
not
so
much
as
his
sin
the
cause
thereof
,
therefore
saith
he
,
and
vers.
18.
I
will
declare
mine
iniquity
,
I
will
be
sorry
for
my
sin
:
So
that
when
hee
is
sensible
of
Gods
judgements
and
afflictions
,
yet
his
sin
is
his
greatest
sorrow
:
The
troubles
of
mine
heart
are
inlarged
,
Psal.
25
,
17
,
18.
—
look
upon
mine
affliction
and
my
pain
,
and
forgive
all
my
sins
They
were
his
sins
which
most
troubled
him
.
Now
I
ask
is
thy
sorrow
when
Gods
hand
is
upon
thee
,
Application
.
or
upon
the
Church
or
nation
and
place
where
thou
livest
,
such
as
this
?
If
so
,
thou
mayest
have
comfort
of
it
,
when
thou
canst
turn
the
stream
of
thy
worldly
sorrow
into
the
right
channell
,
and
make
thine
eyes
run
down
with
rivers
of
teares
because
of
sin
,
Psal.
119.139
.
thine
own
and
others
,
because
men
keep
not
Gods
Law
,
and
canst
with
those
in
Ezekiel
mourn
for
the
sins
of
the
place
,
Ezek.
9.
and
for
all
the
abominations
thereof
,
more
then
for
the
evill
fruits
and
effects
of
sin
,
which
thou
canst
in
all
humility
accept
of
,
and
submit
unto
,
heartily
bewailing
the
one
,
and
humbly
submitting
to
the
other
,
as
it
was
with
good
Nehemiah
chap.
1.4
,
5.
compared
with
5
,
6.
and
with
Daniel
,
chap.
9
5
,
6
,
7
,
8
,
&c.
14.
But
if
it
be
chiefly
for
the
evill
effects
of
thy
sin
either
felt
or
feared
,
thou
hast
cause
to
sorrow
afresh
,
lest
thy
sorrow
being
only
for
punishment
,
prove
but
the
beginning
of
everlasting
sorrow
and
torment
to
thee
,
as
to
Pharaoh
,
who
when
Gods
hand
was
heavy
upon
him
and
his
people
,
shewed
himself
more
affected
with
the
evill
he
suffered
then
with
the
evill
which
he
did
,
and
therefore
cried
not
out
to
God
as
David
did
,
I
beseech
thee
,
O
Lord
,
take
away
the
iniquity
of
thy
servant
,
for
I
have
done
very
foolishly
;
but
to
Moses
and
Aaron
,
2
Sam.
24.10
.
Exod.
10.17
.
Intreat
the
Lord
your
God
that
he
may
take
away
from
me
this
death
only
.
True
sorrow
is
for
sin
as
sin
,
and
as
it
is
an
offence
of
God
.
True
sorrow
then
is
more
for
sin
as
it
is
sin
and
an
offence
of
Gods
Majesty
,
and
a
dishonour
done
unto
him
,
then
for
any
evill
consequent
of
sin
,
hurt
,
perill
or
danger
it
brings
men
into
.
It
is
therefore
called
a
godly
sorrow
,
or
sorrow
according
to
God
,
respecting
him
more
then
our selves
;
being
more
for
the
object
of
our
sorrow
which
is
sin
,
2
Cor.
7
,
9.
and
10.
then
for
any
Act
of
sorrow
caused
by
sin
,
whereof
sorrowing
aright
for
sin
as
sin
,
we
may
have
much
comfort
,
it
being
repentance
not
to
be
repented
of
and
not
worldly
sorrow
working
death
.
It
is
such
a
sorrow
as
wherby
we
lament
after
the
Lord
,
as
they
did
,
Such
is
not
the
sorrow
of
hypocrites
.
Zach.
7.5
.
1
Sam.
7.2
.
and
not
such
as
the
Iews
in
their
captivity
performed
,
concerning
which
the
Lord
bids
Zacharie
,
aske
the
Priests
saying
,
when
ye
fasted
and
mourned
in
the
fifth
and
seventh
moneth
,
even
those
seventy
yeares
,
did
you
at
all
fast
unto
me
,
even
to
me
?
Nor
such
as
the
Israelites
formerly
made
shew
of
,
and
of
which
the
Lord
complaineth
saying
,
They
return
,
but
not
to
the
most
High
,
Hos.
7.14.16
.
they
are
like
a
deceitful
bow
.
And
saith
the
Lord
,
they
have
not
cried
unto
me
with
their
heart
,
when
they
howled
upon
their
beds
,
they
assemble
themselves
for
corn
and
wine
,
and
they
rebell
against
mee
.
The
meaning
is
,
what
shew
soever
they
make
of
sorrow
for
sin
,
it
is
not
in
sincerity
nor
from
the
heart
:
Whose
sorrow
meerly
respects
themselves
,
and
that
chiefly
in
things
of
this
life
.
It
is
not
for
their
sin
as
it
is
sin
against
me
and
my
honour
,
but
it
is
for
their
adversity
,
captivity
,
want
,
through
dearth
and
famine
:
give
them
ease
,
libertie
;
and
let
them
have
corn
and
wine
,
and
their
sins
against
me
will
never
trouble
them
:
Nay
,
when
thus
they
howl
and
cry
unto
me
,
they
rebell
against
me
:
how
much
rather
then
would
they
so
doe
,
if
they
had
their
desire
?
they
seek
(
as
worldlings
usually
do
,
Psal.
4.6
,
7.
)
not
my
face
and
favour
:
whom
by
their
sins
they
have
offended
and
dishonoured
,
but
corn
and
wine
,
the
blessings
of
my
left
hand
,
and
so
in
their
howling
,
fasting
and
sorrow
,
they
have
not
regard
to
me
whom
by
their
sins
they
pierce
and
wound
,
but
to
themselves
,
and
that
,
not
to
their
soules
,
but
to
their
bodies
in
the
things
only
of
this
life
.
Now
hence
it
is
that
God
having
threatned
his
people
with
grievous
evils
for
their
sins
against
him
,
calls
on
them
to
return
,
and
to
mourn
sincerely
,
in
these
words
,
Therefore
also
now
,
saith
the
Lord
,
Joel
2.12
,
13.
Turn
you
even
to
me
with
all
your
heart
,
and
with
fasting
and
with
weeping
,
and
with
mourning
:
And
rent
your
heart
and
not
your
garment
,
&c.
Where
the
Emphasis
would
be
observed
,
turn
you
to
me
,
even
unto
me
,
till
ye
come
and
reach
unto
me
;
Vsque
ad
me
.
shewing
that
our
repentance
and
sorrow
comes
short
of
God
,
if
it
be
chiefly
for
worldly
wants
,
crosses
,
and
losses
,
and
not
in
sincerity
of
heart
sorrow
for
sin
as
it
is
sin
against
God
.
SECT.
2.
How
to
know
when
our
sorrow
is
for
sin
as
sin
,
if
in
prosperity
.
Trials
whether
our
sorrow
be
for
sin
as
sin
.
NOw
the
better
to
judge
of
our
sorrow
whether
it
be
not
more
out
of
fear
or
feeling
of
punishment
and
shame
and
such
like
evils
,
then
for
sin
as
it
is
sin
,
Let
it
be
considered
,
First
,
1
Sorrow
for
sin
as
sin
is
as
well
in
prosperity
as
adversity
.
whether
we
can
humble
our selves
and
grieve
for
our
sins
against
God
,
as
well
in
our
prosperitie
,
when
all
things
in
the
world
go
well
with
us
,
as
in
adversity
,
in
wants
,
in
our
feares
,
troubles
,
dangers
,
&c.
I
know
evill
men
and
hypocrites
can
in
their
prosperity
rejoyce
,
or
rather
seem
to
rejoyce
in
God
as
their
God
:
Hypocrites
hence
discovered
,
1.
By
not
sorrowing
in
their
prosperity
,
Job
27.10
.
but
can
they
then
mourn
for
their
offences
against
God
,
as
being
then
more
apt
to
sin
against
him
then
at
other
times
?
I
trow
not
,
Will
the
hypocrite
alwaies
call
upon
God
?
No.
Will
he
mourn
for
sin
,
whiles
he
may
yet
sin
in
regard
of
health
,
youth
,
occasions
and
opportunities
to
sin
?
No
:
he
makes
that
his
time
for
taking
liberty
against
God
,
he
will
repent
and
cry
God
mercy
,
and
sorrow
for
his
sin
when
he
is
old
,
and
that
the
yeares
come
in
which
he
shall
say
,
which
many
take
for
their
time
of
sinning
:
I
have
no
pleasure
in
them
;
Or
in
case
of
some
dangerous
sickness
,
crosse
,
disaster
,
bodily
weakness
,
or
the
like
.
Oh
thinke
of
this
,
you
yong
men
especially
,
on
whom
God
calls
for
repentance
,
young
and
healthy
men
especially
.
and
to
remember
your
creator
in
the
time
of
your
youth
,
or
(
as
the
word
implieth
)
of
your
elections
,
when
you
may
yet
chuse
the
good
(
yet
not
by
any
power
of
will
of
your
own
)
and
refuse
the
evill
,
that
is
,
before
the
time
of
age
,
sickness
and
death
come
;
when
through
infirmity
of
body
,
debility
or
want
of
occasions
and
opportunities
you
cannot
sin
(
at
least
in
act
,
&
for
many
kinds
of
sin
)
though
you
would
,
as
now
you
will
not
when
otherwise
you
may
,
and
when
God
chiefly
expects
it
from
you
.
Never
then
tel
me
that
your
sorrow
(
if
there
be
any
so
much
as
in
seeming
in
you
)
can
be
sound
at
such
time
as
Gods
hand
shall
be
upon
you
:
2
By
their
forced
sorrowing
in
adversitie
.
For
I
know
,
secondly
,
That
hypocrites
,
yea
very
profane
wretches
,
when
by
affliction
,
sickness
,
dangers
(
by
sea
or
by
land
)
Gods
hand
lyeth
heavy
upon
them
,
they
can
then
humble
themselves
and
seem
sorry
,
as
King
Ahab
did
,
and
the
incredulous
and
disobedient
Israelites
,
who
when
God
slew
them
,
they
sought
him
,
they
returned
,
and
inquired
early
after
God
—
Neverthelesse
they
did
flatter
him
with
their
mouth
,
—
for
their
heart
was
not
right
with
him
;
Psal.
78.34
,
●
36
,
37.
and
so
they
lying
and
dissembling
,
or
at
least
deceiving
themselves
in
heart
,
return
,
but
not
to
the
most
High
:
they
in
grief
and
sorrow
seek
the
removall
of
Gods
stroakes
,
but
they
grieve
not
that
they
have
provoked
God
to
strike
them
:
being
as
ready
(
when
Gods
hand
is
removed
from
them
,
and
when
without
apparent
danger
they
think
they
may
)
to
sin
against
God
even
with
delight
,
as
ever
before
.
But
thus
either
to
forsake
sin
,
when
sin
(
for
the
acts
thereof
)
forsakes
them
first
,
or
to
sorrow
for
sin
onely
when
Gods
hand
is
upon
them
,
or
in
regard
of
the
shame
or
punishment
of
it
in
this
life
,
or
in
hell
,
is
a
signe
of
unsoundnesse
:
and
if
thy
sorrow
,
whosoever
thou
art
,
be
no
other
then
this
,
thou
hast
cause
to
sorrow
and
repent
of
thy
sorrow
and
repentance
,
and
exceedingly
to
question
the
sincerity
of
it
,
and
Gods
acceptance
;
if
thou
canst
not
as
heartily
,
at
least
truely
and
sincerely
mourn
for
thy
sin
in
thy
health
as
in
sicknesse
,
in
thy
youth
as
well
as
old
age
,
in
thy
prosperity
as
well
as
adversity
.
SECT.
3.
True
sorrow
is
for
all
sin
,
in
our selves
and
others
.
True
sorrow
is
for
all
sin
;
2
IF
thy
sorrow
be
occasioned
and
wrought
in
thee
for
sin
,
as
it
is
sin
,
and
as
it
is
a
disobedience
and
dishonour
to
God
,
then
it
will
be
against
sin
,
not
onely
at
all
times
,
In
our selves
,
and
in
others
.
but
against
all
sin
,
both
in
thy self
,
yea
and
in
others
also
.
1
In
thy self
:
Thou
wilt
both
hate
every
false
way
,
and
desire
to
be
rid
of
all
sin
,
as
well
as
to
have
all
pardoned
,
1
In
our selves
,
2
Tim.
2.19
.
yea
also
mourn
for
all
,
as
well
as
any
one
,
as
knowing
any
one
sin
persisted
in
with
delight
,
will
amount
to
as
much
in
Gods
account
,
as
if
thou
wert
guilty
of
all
,
Jam.
2.10
.
And
though
thy
sorrow
be
not
so
great
for
some
one
sin
as
for
some
other
(
all
sins
being
not
alike
hainous
;
)
yet
it
will
be
true
and
sincere
against
all
,
because
all
sins
,
There
being
the
same
nature
of
all
sin
,
though
not
all
alike
,
are
against
God
and
his
will
revealed
,
against
his
holinesse
,
soveraignty
,
crown
and
dignity
,
will
and
glory
.
This
quatenus
or
as
,
all
and
each
being
against
God
.
(
when
we
say
wee
must
mourn
for
sin
as
sin
)
being
a
reduplicative
,
implyeth
a
universality
;
because
there
is
the
same
nature
in
all
sin
,
every
sin
being
against
Gods
holinesse
,
wil
,
soveraignty
and
glory
:
so
that
he
that
is
sorry
for
any
one
sin
in
that
regard
,
Quicquid
propter
Deum
fit
,
aequaliter
fit
.
will
be
sorrowfull
for
every
sin
:
and
he
that
is
not
sorry
for
all
sin
,
upon
the
same
ground
and
respect
is
truely
sorry
for
no
sin
at
all
.
True
sorrow
is
,
1
For
smaller
sins
,
as
well
as
great
.
2
Et
contrà
.
Try
then
thy
sorrow
hence
.
Is
it
1
For
lesser
sins
as
well
as
greater
?
Davids
heart
smote
him
for
that
which
(
as
I
take
it
)
was
in
it self
no
sin
,
even
for
cutting
off
the
lap
of
Saul's
garment
,
1
Sam.
24.5
.
2
For
greater
sins
as
well
as
lesser
?
seeing
hypocrites
often
strain
at
a
gnat
,
and
swallow
a
camell
.
3
For
such
sins
as
the
world
taketh
no
notice
of
.
3
Is
thy
sorrow
as
well
for
such
sins
as
the
world
takes
no
notice
of
;
to
wit
,
for
spirituall
pride
,
inward
lustings
,
and
pleasing
thy self
with
contemplative
vanities
,
arguing
sensuality
of
heart
,
covetousnesse
,
ambition
,
revenge
,
&c.
as
for
more
open
and
shamefull
sins
?
Thus
it
should
be
:
God
is
dishonoured
and
disobeyed
by
these
,
and
they
are
against
his
holinesse
as
well
as
more
open
sins
.
4
For
naturall
corruption
.
4
Art
thou
humbled
at
the
uncleannesse
of
thy
nature
,
the
depravation
of
thy
soul
,
yea
deprivation
of
Gods
image
according
to
which
thou
at
first
wast
made
?
Is
it
a
burthen
and
grief
to
thee
to
finde
so
much
untowardnesse
in
thee
,
and
aversenesse
from
whatsoever
is
good
,
holy
or
true
;
and
such
a
pronity
and
readinesse
to
imbrace
errour
,
admit
of
sin
,
and
to
do
evill
?
This
was
part-cause
of
David's
sorrow
,
when
bewailing
his
actuall
transgressions
,
hee
traced
them
home
to
the
root
and
originall
,
confessing
and
bewailing
,
saying
,
Behold
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
(
warme
,
as
it
is
in
the
Originall
,
5
For
bosome
sins
.
or
)
conceive
me
,
Psal
.
51.5
.
5
Is
thy
sorrow
as
much
for
thy
beloved
,
bosome
and
darling
sins
,
such
as
have
brought
thee
in
unlawfull
gain
,
delight
and
pleasure
,
and
have
procured
thee
favour
,
respect
,
yea
advancement
(
it
may
be
)
with
and
from
evill
men
,
as
for
other
sins
not
so
much
feeding
thy
corruption
?
By
this
I
beleeve
many
mens
sorrow
will
be
found
too
light
,
whilest
their
hearts
are
not
so
much
pricked
and
wounded
for
these
their
sins
,
as
that
the
Word
and
Ministers
of
God
will
not
suffer
them
without
galling
their
conscience
,
and
with
quietness
and
(
false
)
peace
to
enjoy
them
still
.
6
For
sins
of
the
first
Table
aswel
as
the
second
.
6
Is
thy
sorrow
for
thy
sins
against
the
first
Table
,
or
four
first
Commandments
of
the
Law
,
as
well
as
for
sins
against
the
second
Table
,
respecting
more
immediately
thy
neighbour
?
and
against
the
second
as
well
as
first
?
1.
It
may
be
it
would
be
thy
grief
if
thou
hadst
offended
,
dishonoured
and
disrespected
thy
father
or
thy
mother
,
thy
Magistrate
and
thy
Prince
:
but
canst
thou
as
truly
mourn
for
the
dishonour
done
to
God
?
If
thy
father
on
earth
shew
his
displeasure
,
and
spit
in
thy
face
,
Numb
.
12.14
.
it
may
be
thou
wouldst
be
ashamed
seven
dayes
:
but
art
thou
so
when
thou
provokest
God
to
anger
?
I
know
,
if
any
of
you
should
kill
a
man
,
though
uupurposedly
,
it
would
trouble
your
conscience
somewhat
,
and
be
grief
unto
you
:
but
I
doubt
whether
when
you
do
that
which
God
accounts
an
offence
equal
to
murther
,
as
when
the
Jew
killed
an
oxe
in
sacrfice
to
God
,
trusting
in
the
work
done
,
and
living
without
faith
,
repentance
,
and
reformation
of
life
:
or
as
when
the
Christian
comes
unreverently
and
in
his
sins
to
the
Lords
table
,
and
eats
and
drinks
unworthily
,
you
are
any
whit
troubled
in
conscience
for
the
same
;
when
of
the
one
God
said
,
hee
that
killeth
an
oxe
is
as
if
hee
slew
a
man
,
Isa.
66.3
.
(
and
so
he
that
prayeth
,
heareth
,
and
offers
other
Christian
sacrifices
without
an
heart
humble
and
contrite
,
penitent
and
beleeving
,
is
the
like
;
)
and
of
the
other
S.
Paul
,
Whosoever
shall
eat
this
bread
,
and
drink
this
cup
of
the
Lord
unworthily
,
shall
be
guilty
of
the
body
and
blood
of
the
Lord
,
as
if
he
had
been
the
Judas
,
or
the
Pilate
,
or
one
of
the
Jews
who
crucified
him
.
Thou
again
maist
perhaps
be
ashamed
of
adultery
,
to
do
thy
penance
for
it
,
as
in
Popery
,
&c.
but
yet
please
thy self
,
in
thy
spiritual
adultery
against
God
,
going
a
whoring
from
under
him
by
thine
idolatries
and
superstitions
,
and
shew
no
shame
,
sorrow
or
grief
for
it
.
And
so
on
the
other
hand
,
and
for
sins
against
the
second
Table
as
well
as
against
the
first
.
Thou
maist
be
troubled
some
way
in
conscience
if
thou
shouldst
worship
an
Idol
,
frame
ceremonies
and
superstitions
of
mens
devising
,
break
out
into
blasphemy
,
taking
Gods
name
in
vain
,
or
into
open
profanation
of
the
Sabbath
;
but
yet
makest
no
conscience
,
and
art
not
troubled
for
dishonouring
thy
parents
and
superiours
,
speaking
evill
of
lawfull
authority
,
or
otherwise
offending
against
thy
neighbours
life
,
wife
,
or
chastity
,
goods
or
good
name
,
either
by
sins
of
commission
,
or
of
omission
towards
them
.
Jam.
1.27
.
This
is
no
true
Religion
,
nor
is
the
other
godly
sorrow
,
if
thou
sorrowest
not
alike
for
these
.
7
For
evil
cleaving
to
our
best
actions
.
7
Canst
or
dost
thou
as
well
sorrow
for
thy
failings
and
imperfections
,
or
for
thy
unworthy
,
and
unprepared
,
and
unreverent
medling
with
holy
things
,
in
thy
hearing
,
preaching
,
praying
and
communicating
at
the
Lords
Table
,
as
for
thy
omission
of
such
duties
,
or
commission
of
evils
and
sins
apparently
forbidden
?
There
is
an
evill
cleaving
oftentimes
to
our
best
performances
,
through
distractions
,
carelesnesse
,
irreverence
,
confidence
in
the
doing
of
the
duty
:
do
these
things
trouble
thy
conscience
or
not
?
Grosse
and
open
sins
would
perhaps
trouble
thee
;
but
are
these
things
a
trouble
and
burthen
to
thee
?
I
am
sure
they
should
;
and
wee
should
put
away
,
by
hearty
sorrow
and
amendment
,
the
evils
even
of
our
best
doings
and
sacrifices
,
Isa.
1.16
.
Dost
thou
judge
thy self
,
as
thou
oughtest
,
even
for
want
of
due
preparation
to
the
Sacrament
?
thou
shouldst
so
do
,
as
well
as
for
open
profanenesse
,
seeing
there
is
sin
and
dishonour
done
to
God
in
the
one
as
well
as
in
the
other
.
To
conclude
,
Thou
must
know
,
that
thou
truely
grievest
not
for
any
sin
as
it
is
sin
,
and
with
respect
to
God
,
if
thou
grievest
not
for
all
known
sins
,
and
that
particularly
,
if
(
as
one
well
saith
)
thy
very
unprofitablenesse
,
idlenesse
,
peevishnesse
,
unconstancie
trouble
thee
not
:
yea
,
I
add
,
if
thy
hardnesse
of
heart
,
and
thy
want
of
grieving
as
thou
shouldst
grieve
,
do
not
grieve
thee
.
2
If
thy
sorrow
be
right
and
good
for
sin
as
sin
,
it
will
also
be
thy
grief
to
see
and
know
others
to
sin
against
God
,
2
True
sorrow
is
also
for
sin
in
others
.
and
by
sin
to
dishonour
him
,
to
disgrace
Religion
and
profession
,
and
to
cast
away
their
own
souls
:
This
is
the
property
of
true
mourners
,
Ezek.
9.4
Thus
mourned
David
,
Psalm
119.136
.
and
Lot
,
2
Pet.
2.6
.
So
should
wee
mourn
for
the
sins
of
the
Land
,
For
the
sins
of
the
Land
,
Town
or
place
where
we
live
,
especially
if
Gods
judgements
be
upon
the
same
or
towards
it
;
and
that
more
for
the
sins
provoking
God
,
then
for
the
judgements
themselves
,
as
in
the
aforesaid
examples
.
Sometimes
in
case
of
Pestilence
,
War
,
Famine
,
and
other
great
evils
and
dangers
wee
meet
and
are
called
together
to
fast
and
pray
,
to
mourn
and
humble
our selves
,
and
otherwise
are
much
disquieted
and
vexed
:
but
what
is
the
true
cause
of
our
mourning
?
is
it
,
as
it
should
be
,
our
own
sins
,
or
the
sins
of
the
Land
,
place
,
or
Kingdome
?
Nay
alas
,
these
are
least
thought
of
,
or
at
least
but
generally
acknowledged
,
and
slightly
bewailed
:
a
signe
our
sorrow
is
not
for
sin
,
or
with
respect
to
God
,
but
to
our selves
.
So
,
of
our
families
,
if
they
be
the
sins
of
our
own
Families
,
wee
cannot
approve
our
own
sorrow
for
our
own
sins
such
as
it
should
be
,
if
we
do
not
also
mourn
for
,
and
bewail
the
sins
thereof
;
as
of
our
own
children
,
as
Job
did
,
Chapt.
1.5
.
of
our
parents
and
fore-fathers
,
as
Nehemiah
did
,
Nehem.
1.6
.
and
Daniel
,
Chap.
9.8
.
and
one
of
another
,
of
those
that
are
neerest
us
.
every
family
mourning
apart
,
Zech.
12.12
.
and
as
the
Corinthians
were
blamed
for
not
mourning
for
the
sin
of
Incest
committed
by
one
of
them
.
As
wee
are
to
shew
a
generall
dislike
of
sin
in
all
,
even
in
those
that
in
other
respects
are
neer
and
dear
unto
us
,
as
King
Asa
,
who
allowed
not
his
mother
in
her
Idolatry
,
1
King
.
15.12
.
so
should
wee
both
shew
our
care
and
endeavour
to
reclaim
others
from
their
sins
;
but
however
,
mourn
to
God
for
them
,
if
wee
can
do
no
more
.
Such
as
regard
not
how
much
wickednesse
;
ignorance
,
profanenesse
,
Popery
,
superstition
and
like
sins
be
in
the
Town
,
place
or
Parish
where
they
live
,
or
in
their
own
families
,
assuredly
were
never
yet
truely
humbled
for
any
sins
of
their
own
:
which
would
be
considered
as
of
all
,
so
especially
of
Christian
Parents
,
Magistrates
,
Ministers
,
Pastors
and
Teachers
:
A
reproof
of
publick
persons
,
and
others
,
who
are
not
moved
with
the
sins
of
their
charge
.
if
their
own
sins
did
ever
truely
trouble
them
with
respect
to
God
,
they
would
also
be
troubled
to
see
others
under
them
to
offend
,
they
would
both
mourn
and
cry
to
God
,
and
endeavour
to
their
power
a
reformation
,
as
David
did
in
his
house
and
Kingdom
,
Psalm
101.
What
may
such
then
think
of
their
sorrow
and
demure
looks
,
when
they
joyn
in
confession
of
sins
with
others
,
whether
in
the
Church
,
or
family
,
or
perhaps
closet
;
who
in
stead
of
mourning
,
laugh
,
sport
,
but
specially
such
as
sport
themselves
in
the
sins
of
others
.
and
make
themselves
merry
with
other
mens
sins
;
yea
,
provoke
them
thereunto
by
urging
healths
upon
them
,
or
forcing
them
to
drink
too
much
,
by
delighting
to
hear
others
break
profane
jests
on
the
Scripture
,
or
on
Gods
people
,
bringing
on
the
stage
,
or
otherwise
,
their
actions
,
prayers
,
manner
of
thanksgiving
,
gestures
,
and
all
to
make
themselves
sport
therewith
?
Yet
such
wretches
and
varlets
must
be
thought
to
mourn
for
their
sins
too
at
other
times
.
SECT.
4.
True
sorrow
is
occasioned
by
some
hope
and
glimpse
of
mercy
.
2
True
sorrow
is
procured
by
some
sight
of
mercy
.
2
AS
true
Evangelicall
sorrow
is
grounded
on
a
sight
and
sense
of
sin
as
sin
;
so
also
on
some
glimpse
at
least
of
mercy
and
goodnesse
in
God
,
which
makes
them
mourn
kindly
and
truly
for
their
sin
as
sin
.
They
by
apprehending
Gods
anger
may
be
broken
and
taken
down
of
their
stoutnesse
;
but
till
they
some
way
apprehend
goodnesse
and
mercy
in
God
,
they
will
never
melt
kindly
into
true
Evangelicall
sorrow
,
which
is
a
sorrow
for
offending
so
good
and
gracious
a
God
,
willing
and
ready
to
shew
mercy
even
to
such
as
now
are
convinced
of
their
just
desert
of
wrath
and
displeasure
from
him
.
We
never
sorrow
kindly
,
till
some
sense
of
mercy
melt
us
.
Hence
it
comes
,
that
in
their
deepest
humiliation
they
wholly
faint
not
,
being
inwardly
supported
by
a
secret
trust
in
God
,
and
of
his
gracious
acceptation
,
they
belonging
to
that
remnant
concerning
whom
God
hath
promised
,
saying
,
I
will
leave
—
an
afflicted
and
poor
people
,
and
they
shall
trust
in
the
Name
of
the
Lord
,
Zeph.
3.12
.
In
the
midst
of
the
disquietnesse
of
their
hearts
they
are
inwardly
incouraged
to
hope
in
the
Lord
,
as
Psalm
42.5
,
11.
and
43
,
5.
So
that
it
will
concern
every
penitent
to
consider
what
well-grounded
●ffiance
and
hope
he
hath
of
Gods
goodnesse
and
readinesse
to
pardon
him
upon
repentance
;
seeing
if
his
sorrow
be
not
wrought
,
occasioned
,
or
at
least
furthered
by
some
sense
of
Gods
goodnesse
,
it
cannot
be
so
humble
,
so
willing
,
so
genuine
as
true
Evangelicall
sorrow
should
be
.
But
no
more
of
this
,
having
so
lately
said
somewhat
to
like
effect
when
I
spake
of
Hope
.
CHAP.
XIX
.
SECT.
1.
Other
Trials
of
sufficient
Humiliation
,
from
the
Concomitants
and
effects
thereof
:
and
first
it
is
generally
shewed
what
is
sufficient
Humiliation
.
Other
Trials
from
the
Concomitants
and
consequents
of
our
sorrow
.
NOw
wee
proceed
to
try
our
sorrow
from
the
Concomitants
(
such
as
are
collateral
as
I
may
say
unto
it
)
and
by
the
consequents
and
effects
thereof
.
We
will
not
be
curious
in
distinguishing
of
these
.
Only
first
in
the
generall
,
let
us
consider
(
partly
from
what
is
last
said
,
partly
from
that
which
must
be
said
)
if
we
would
truly
judge
of
our selves
whether
we
have
been
humbled
enough
in
the
sight
of
sin
and
of
judgement
,
1.
Generally
,
when
is
a
man
humbled
enough
?
so
that
we
neither
lay
hold
on
comfort
too
soon
,
by
presumption
before
we
be
sufficiently
humbled
;
nor
reject
comfort
by
despaire
when
we
are
otherwise
well
prepared
for
mercy
and
the
grace
of
the
Gospel
;
let
us
know
that
the
measure
of
our
humiliation
and
sorrow
(
be
it
more
or
lesse
)
is
not
so
much
to
be
attended
,
as
the
truth
of
it
,
yea
the
concomitants
,
consequents
and
effects
of
it
.
Answ.
When
he
can
see
and
hate
sin
,
and
be
wearied
out
of
himself
,
So
that
we
are
to
see
and
consider
whether
that
measure
which
we
have
doth
lead
us
:
insomuch
that
if
so
be
we
bee
brought
to
see
our
sin
and
danger
thereby
,
and
in
that
regard
to
hate
sin
,
to
apprehend
the
treachery
of
it
,
to
find
and
feel
the
burthen
of
it
,
so
as
to
be
wearied
out
of
our selves
,
to
see
a
necessity
of
help
,
and
of
a
Saviour
from
without
,
seeking
his
helpe
from
Christ
,
and
being
in
the
Gospel
directed
to
Christ
Jesus
,
do
accordingly
flee
and
run
unto
him
as
to
our
only
city
of
refuge
for
succour
and
safety
,
for
help
and
healing
,
with
purpose
and
promise
not
willingly
to
offend
him
any
more
,
it
is
enough
for
the
present
;
and
so
doing
,
as
thou
canst
not
despaire
(
unlesse
only
of
thy self
and
own
power
and
worthinesse
,
which
thou
shouldest
do
)
so
thou
oughtest
to
be
comforted
in
God
though
thy
sorrow
equall
not
that
measure
of
sorrow
thou
hast
seen
or
heard
to
have
been
in
some
other
.
This
then
thou
must
strive
for
in
thy
sorrow
for
sin
,
namely
,
to
find
Christ
,
and
not
to
take
up
or
to
be
satisfied
without
him
:
as
his
only
refuge
,
at
least
seek
him
thou
must
,
and
that
not
without
some
hope
to
find
him
:
Sin
must
be
the
sourest
and
heaviest
of
all
things
to
thee
,
and
thou
must
flee
from
it
,
as
the
pursued
chicken
to
the
wings
of
the
hen
,
as
the
pigeon
to
her
window
,
as
the
coney
to
the
hole
in
the
rock
:
such
in
some
measure
must
Christ
be
to
thee
.
and
shelter
,
Yea
,
when
thus
thou
art
pricked
in
heart
and
stung
in
thy
conscience
with
thy
sin
,
thou
must
look
to
him
whom
by
sin
thou
hast
pierced
,
and
mourn
,
even
to
him
,
as
of
old
they
in
the
type
,
in
their
bodily
stingings
were
to
look
to
the
brazen
Serpent
,
and
brazen
Serpent
,
expecting
healing
from
under
his
wings
,
accounting
of
him
as
thine
only
surety
and
Saviour
,
setting
him
between
thee
and
Gods
wrath
.
If
thus
then
in
thy
sorrow
for
sin
,
thou
canst
prize
Christ
above
all
,
prizing
him
above
all
,
as
seeing
an
absolute
necessity
of
him
,
and
not
rest
in
any
thing
without
him
,
neither
in
the
measure
of
thy
sorrow
,
(
though
it
were
more
then
it
is
,
)
nor
in
any
meanes
used
by
thee
,
thy
prayers
,
hearing
or
Sacraments
,
but
only
in
Christ
had
and
injoyed
in
these
,
and
withall
hatest
sin
,
and
not
resting
in
any
thing
else
.
and
with
the
beat
child
promisest
and
intendest
amendment
,
and
to
reform
what
is
amisse
,
though
it
be
to
the
cutting
off
the
right
hand
or
foot
,
or
plucking
out
the
right
eye
of
offence
,
thou
mayest
be
comforted
and
rest
assured
thy
sorrow
is
sound
and
good
,
and
such
as
God
accepts
of
.
More
,
for
the
present
,
thou
needest
not
(
to
stay
and
assure
thee
)
and
lesse
will
be
too
little
.
SECT.
2.
The
truth
of
sorrow
shewed
from
two
Properties
,
seven
Effects
,
and
six
Concomitants
of
it
.
2.
Particular
.
Trials
of
the
truth
of
our
sorrow
.
1.
By
two
properties
of
godly
sorrow
.
It
is
1.
Voluntary
.
BUt
now
more
particularly
,
not
to
speak
of
the
properties
of
godly
sorrow
(
which
some
observe
)
as
that
it
,
where
it
is
,
is
,
1.
Voluntary
,
whereby
men
are
not
so
much
humbled
,
(
so
was
Pharaoh
)
as
humble
and
humbling
themselves
as
did
Josiah
,
2
Chron.
34.27
.
working
their
hearts
thereunto
,
and
grieving
that
they
cannot
more
grieve
,
yea
turning
their
laughter
into
weeping
,
making
their
fond
and
foolish
mirth
the
matter
of
their
sorrow
:
Of
which
enough
already
,
when
I
shewed
that
it
must
be
as
well
in
prosperity
,
as
extorted
by
adversity
and
feares
.
2
Durable
.
2.
Durable
and
a
thorough
humiliation
,
not
for
a
fit
,
when
they
,
as
some
fitly
compare
it
,
are
only
sermon-sick
,
and
therein
like
to
such
as
are
sea-sick
,
who
are
presently
well
,
when
they
come
to
land
or
into
calm
water
;
so
when
they
turn
their
backs
on
the
Church
and
preacher
,
and
come
into
merry
company
,
and
among
their
old
companions
;
whereas
true
sorrow
which
is
according
to
God
,
Psal.
51.3
.
is
more
constant
and
durable
,
as
was
Davids
,
My
sin
is
ever
before
me
,
and
so
it
differs
from
unsound
sorrow
and
such
as
is
from
naturall
causes
,
as
hath
been
partly
said
already
:
and
this
thorough
humiliation
is
the
thing
now
to
bee
tried
.
2
By
seven
effects
of
it
.
Neither
will
I
speak
or
largely
discourse
of
those
seven
Effects
of
godly
sorrow
,
whereby
was
wrought
repentance
to
salvation
,
not
to
be
repented
of
,
which
the
Apostle
noteth
in
the
Corinthians
,
and
which
his
former
Epistle
had
wrought
in
them
:
For
behold
,
saith
he
,
2
Cor.
7.9
,
10
,
11.
this
self
same
thing
that
yee
sorrowed
after
a
godly
sort
,
what
carefulness
it
wrought
in
you
;
yea
,
what
clearing
of
your selves
;
yea
,
what
indignation
;
yea
,
what
fear
;
yea
,
what
vehement
desire
;
yea
,
what
zeal
;
yea
what
revenge
?
Dyke
of
Repentance
.
Chap.
14
,
15.
I
will
rather
refer
the
Reader
to
that
worthy
Treatise
of
Repentance
,
where
they
are
sufficiently
handled
,
and
which
is
in
many
hands
and
easily
procured
.
Only
as
occasion
shall
serve
,
I
shall
touch
upon
some
of
them
.
3.
By
divers
concomitants
and
consequents
of
it
.
Only
now
I
shall
mention
such
concomitants
,
consequents
,
and
effects
,
as
I
find
elsewhere
in
Scripture
to
be
coupled
and
joyned
to
such
sorrow
as
God
will
accept
of
as
sound
and
sufficient
,
and
which
he
both
requires
of
all
,
and
hath
accepted
of
in
true
penitents
,
reserving
such
last
as
my
Text
will
afford
or
occasion
us
to
take
notice
of
more
specially
.
1.
Acceptation
of
punishment
.
1.
I
find
,
Acceptation
of
the
punishment
joyned
to
such
humiliation
as
God
looks
for
,
so
that
when
we
accept
willingly
of
the
one
,
God
will
accept
graciously
of
the
other
:
If
they
shall
confesse
their
iniquity
,
Levit.
26.40
,
41.
&c.
and
that
I
have
walked
contrary
unto
them
,
and
have
brought
them
into
the
land
of
their
enemies
,
if
then
their
uncircumcised
hearts
be
humbled
,
and
they
then
accept
of
the
punishment
of
their
iniquity
,
then
will
I
remember
my
Covenant
,
&c.
This
requires
an
humble
(
not
extorted
only
,
by
an
humble
patience
,
or
yet
simply
a
willing
)
patience
and
submission
unto
Gods
will
,
and
a
willing
and
humble
bearing
of
the
indignation
of
God
because
we
have
sinned
against
him
.
And
it
is
the
truer
note
of
sound
repentance
,
Micah
7.9
.
with
respect
to
sin
.
because
it
brings
some
evidence
with
it
,
that
sin
more
then
punishment
doth
trouble
that
soul
,
and
that
we
grieve
and
are
pricked
and
broken
in
heart
,
chiesly
because
we
have
grieved
and
peirced
so
good
a
God
by
our
sins
,
according
to
that
in
Ezekiel
.
And
they
that
escape
of
you
,
Ezek.
6.9
.
shall
remember
me
among
the
nations
,
whither
they
shall
be
carried
captives
,
because
I
am
broken
with
their
whorish
heart
which
hath
departed
from
me
—
And
they
shall
loath
themselves
for
the
evils
which
they
have
committed
in
all
their
abominations
.
such
as
was
in
the
good
Theef
,
Such
a
convert
was
he
whose
words
on
the
crosse
with
Christ
,
in
reproof
of
his
fellow
(
who
in
his
suffering
only
sought
deliverance
,
saying
to
Christ
,
Save
thy selfe
and
us
)
were
these
:
Doest
thou
not
fear
God
,
Luke
23.39
,
40
,
41.
seeing
thou
art
in
the
same
condemnation
?
And
we
indeed
justly
,
for
we
receive
the
due
reward
of
our
deeds
.
—
But
of
this
before
when
we
spake
of
the
procuring
cause
of
godly
sorrow
.
2
Weeping
and
other
outward
expressions
2
Chron.
34.27
.
2.
With
true
sorrow
and
tenderness
of
heart
and
humiliation
of
soul
before
God
,
I
find
that
in
good
Josiah
there
went
weeping
and
rending
of
clothes
,
which
were
outward
expressions
of
true
,
inward
,
and
hearty
sorrow
;
which
accordingly
God
graciously
accepted
:
Because
thine
heart
was
tender
—
and
thou
didst
humble
thy self
before
me
,
and
didst
rend
thy
clothes
and
weep
before
me
,
I
have
even
heard
thee
also
,
saith
the
Lord
.
Whence
we
will
conclude
,
that
though
all
cannot
in
their
sorrow
shed
teares
,
and
that
shedding
of
teares
in
some
,
as
in
Esau
,
is
deceitfull
,
as
also
rending
of
clothes
(
a
custome
out
of
use
with
us
now
)
yet
true
sorrow
of
heart
cannot
be
without
some
out-ward
expressions
of
it
,
Nehe.
2.2
.
Matth.
26.75
.
Luke
18.13
.
as
sadness
of
countenance
,
so
it
was
in
Nehemiah
;
teares
,
as
in
Peter
;
smiting
on
the
breast
,
as
in
the
Publican
and
such
like
:
so
that
though
Hypocrites
may
counterfeit
all
these
,
(
whose
hypocrisie
by
other
notes
hath
been
and
shall
be
discovered
)
yet
for
such
as
give
themselves
either
excessively
to
mirth
,
laughter
and
carnall
delights
,
or
constantly
,
So
that
a
sensuall
life
cannot
consist
with
godly
sorrow
.
Luke
16.19
.
without
the
exercise
of
godly
fasting
and
humiliation
,
as
Dives
did
,
who
was
clothed
in
purple
and
fine
linnen
,
and
fared
sumptuously
every
day
;
they
are
far
from
true
sorrow
for
sin
,
whatsoever
they
may
pretend
;
It
s
but
like
the
sorrow
of
some
drunkards
who
never
weep
but
when
they
are
drunk
;
their
hearts
are
not
so
much
at
any
time
seemingly
burthened
with
sin
,
as
when
they
are
overburthened
and
oppressed
with
surfetting
and
drunkenness
;
As
in
such
as
seek
to
put
away
sorrow
by
carnall
mirth
.
but
then
is
the
heart
farthest
off
from
true
and
godly
sorrow
:
yea
,
they
feeling
some
qualms
of
grief
through
conscience
of
sin
to
seize
upon
them
,
have
no
readier
way
to
be
shut
and
rid
of
them
,
then
eagerly
to
pursue
their
pleasures
that
so
they
may
forget
their
sorrow
,
and
stop
the
mouth
of
their
pursuing
Conscience
,
as
some
when
they
are
arrested
get
the
Serjeant
into
a
Tavern
,
and
make
him
drunke
,
that
so
they
may
escape
him
.
So
it
was
with
those
whom
God
colled
to
weeping
and
to
mourning
,
&c.
and
behold
joy
and
gladness
,
slaying
oxen
,
&c.
Isai
.
22.12
,
13.
and
Amos
6.1
,
2.
&c.
Such
excesse
in
pleasure
shewes
how
little
such
are
humbled
,
and
if
ever
they
tasted
of
sorrow
,
Which
voluptuous
ones
should
think
on
,
how
soon
and
altogether
they
have
forgot
it
.
Thinke
and
make
use
of
this
ye
voluptuous
ones
,
that
are
all
for
pleasure
and
sports
in
which
ye
spend
all
your
precious
time
.
Know
there
are
times
to
mourn
as
well
as
to
rejoyce
,
which
if
you
did
take
and
truly
observe
,
you
could
not
give
your selves
so
heartily
,
and
so
much
to
vain
and
carnall
delights
,
and
not
wast
,
but
take
time
for
repentance
and
godly
sorrow
.
and
pastimes
,
whereby
you
paste
indeed
the
time
of
true
repentance
,
which
for
ought
you
know
or
deserve
,
will
never
return
again
,
seeing
you
make
so
light
account
of
it
;
and
grow
so
weary
of
it
,
as
by
sports
and
vanities
to
drive
the
time
away
,
as
if
it
ran
not
fast
enough
,
without
our
driving
wasting
,
and
passing
of
it
in
and
by
empty
delights
,
Godly
sorrow
would
moderate
earthly
joyes
.
whereas
true
and
hearty
sorrow
for
sin
,
would
be
as
soure
herbs
to
us
in
our
feastings
,
and
be
a
restraint
to
us
and
a
bridle
in
the
use
even
of
lawfull
comforts
and
pleasures
of
this
life
;
and
would
teach
moderation
in
them
all
,
(
in
our
eating
,
drinking
,
in
mirth
,
musick
,
apparrell
,
marriage
,
buying
,
selling
,
and
using
the
good
things
of
this
life
)
and
so
to
rejoyce
in
them
,
as
if
we
rejoyced
not
:
1
Cor.
7.30
,
31
As
David
made
his
bed
,
which
is
the
place
of
ease
and
rest
,
to
swim
with
his
teares
,
as
some
godly
men
have
made
their
Tables
,
whilest
their
teares
have
fallen
upon
their
trenchers
.
Tell
not
me
then
of
your
sorrow
or
trouble
of
conscience
of
sin
in
private
,
when
you
so
let
loose
your
hearts
,
and
poure
out
your
souls
to
pleasures
,
and
excessive
constant
mirth
in
publike
and
in
company
.
True
sorrow
of
heart
will
shew
and
approve
it self
by
sad
and
grave
looks
,
thoughts
,
and
behaviour
.
3
Desire
after
God
,
3.
We
read
how
David
complained
as
of
a
sore
bodily
disease
,
so
of
restlessness
and
disquietnesse
of
his
heart
,
and
groaning
under
the
heavy
burthen
of
his
sin
,
being
feeble
and
sore
broken
:
Psalm
.
38.3
,
4
-
8
,
9,10
.
but
withall
we
have
him
full
of
desires
after
God
:
Lord
all
my
desire
is
before
thee
—
My
heart
panteth
,
and
elsewhere
,
As
the
Hart
panteth
after
the
water-brooks
,
so
panteth
my
soul
after
thee
O
God
:
&
Psal.
42.1
,
2.
My
soul
thirsteth
for
God
,
&c.
As
in
hunger
and
thirst
,
there
is
in
the
mouth
of
the
stomack
,
grief
,
pain
,
and
pinching
,
together
with
desire
and
sucking
;
so
also
in
the
soule
.
As
then
the
thirsty
body
impatient
of
pain
,
and
thirst
after
refreshing
.
longs
,
desires
,
and
seeks
after
what
may
give
it
ease
,
refresh
,
fill
,
and
satisfie
it
:
so
is
it
with
the
soul
;
where
it
is
truly
sensible
of
sin
and
scorched
with
the
fire
of
Gods
displeasu●e
,
weary
and
burthened
with
the
sence
and
load
of
sin
;
It
will
also
long
after
the
waters
of
life
,
as
much
or
at
least
in
some
proportion
,
Judg.
15.18
.
to
that
of
Sampson
,
who
was
like
after
his
great
victory
,
to
have
died
of
thirst
:
Even
as
the
woman
of
Samaria
being
pinched
in
conscience
by
Christ
for
her
Adultety
,
which
desire
is
strong
.
and
withall
hearing
of
a
fulness
in
Christ
,
begged
of
him
saying
,
Give
me
this
water
,
&c.
Now
as
bodily
thirst
is
impatient
of
delayes
,
and
the
desire
to
be
satisfied
and
refreshed
is
strong
,
and
in
such
case
so
much
is
drink
or
water
valued
,
as
nothing
on
earth
besides
will
give
content
;
As
I
read
of
one
that
gave
his
Kingdom
for
a
little
water
in
his
extream
thirst
,
and
the
Scripture
tels
us
of
Esau
,
who
in
his
hunger
sold
his
birthright
to
his
brother
for
a
mess
of
pottage
;
otherwise
the
hungry
and
thirsty
soul
fainteth
:
So
the
spirituall
thirst
of
the
soul
is
such
as
it
makes
the
soul
(
pinched
with
it
)
prize
Christ
above
all
,
(
who
is
only
able
to
satisfie
the
desires
of
it
,
)
to
undervalue
and
passe
by
Kingdoms
,
Crowns
,
Scepters
,
and
all
riches
,
honour
,
and
favour
of
men
,
and
to
cry
out
as
Rachel
for
children
,
Give
me
Christ
,
or
else
I
die
:
and
as
the
Church
,
Stay
me
with
flagons
,
comfort
me
with
apples
,
for
I
am
sick
of
love
,
Cant.
2
▪
5.
Application
.
Many
mens
sorrow
proved
unsound
from
their
faint
and
lazie
desires
after
the
waters
of
life
.
Now
do
thou
try
thy self
and
thy
sorrow
hereby
,
if
thou
hast
indeed
been
hunted
and
pursued
with
the
guilt
and
cry
of
thy
sins
,
thou
wilt
pant
,
gaspe
and
breath
after
Christ
,
thou
wilt
prize
him
above
all
,
and
earnestly
desire
to
be
refreshed
with
the
waters
of
his
spirit
and
consolation
.
But
thy
desires
after
Christ
are
either
none
at
all
,
or
so
faint
,
cold
,
and
lazie
,
that
it
is
an
assured
proof
thou
wast
never
yet
truly
and
effectually
pinched
in
thy
conscience
,
emptied
of
thy self
,
humbled
under
sence
of
wrath
;
which
if
thou
wert
,
nothing
but
Christ
his
blood
could
satiate
and
satisfie
thy
soul
.
But
thy
desires
are
still
so
strong
,
(
seconded
by
hot
pursuits
and
indeavours
)
after
earthly
things
,
if
not
after
sensuall
and
sinful
vanities
,
and
so
cold
and
faint
after
Christ
,
that
it
is
a
certain
sign
that
thy
soul
hath
never
been
so
much
humbled
in
thee
,
as
to
be
made
weary
of
thy
sin
,
and
to
faint
under
the
burthen
of
it
:
thou
mayest
perhaps
now
and
then
in
a
fit
put
up
a
cold
and
formall
prayer
,
and
express
a
few
faint
wishes
and
heartlesse
sighs
for
Christ
:
but
if
ever
thou
wert
so
wounded
and
wearied
as
true
converts
are
,
thy
desires
would
be
stronger
and
more
effectuall
.
4.
Coming
to
God
.
4.
Yea
,
there
would
also
be
a
coming
unto
God
and
Christ
,
if
the
soul
were
truly
humbled
and
burthened
with
sin
,
as
we
find
these
coupled
together
in
those
of
Asher
,
Manasseh
,
and
Zebulun
who
humbled
themselves
and
came
to
Ierusalem
,
2
Chron.
30.6.7
,
11.
to
keep
the
Passeover
,
and
to
testifie
their
repentance
and
turning
again
to
God
;
for
thus
Christ
will
have
such
do
,
as
truly
groan
under
their
sins
,
Come
unto
me
all
ye
that
labour
,
and
are
heavy
laden
,
and
I
will
give
you
rest
,
Mat.
11.28
.
and
elsewhere
,
Ho
,
every
one
that
thirsteth
,
come
ye
to
the
waters
,
Isai
.
55.1
,
2.
&c.
encline
your
ear
and
come
to
me
—
And
let
him
that
is
athirst
come
.
If
this
be
so
then
,
Rev.
22.17
.
Vnsound
sorrow
sends
men
from
Christ
.
it
is
a
signe
few
are
humbled
as
they
should
be
;
few
are
laden
or
labour
under
the
burthen
of
their
sin
and
Gods
wrath
;
few
are
athirst
;
there
is
so
little
coming
to
Christ
,
so
little
seeking
to
the
means
of
grace
,
or
frequenting
Gods
Temple
,
and
repairing
to
the
Minister
in
distresse
of
conscience
for
satisfaction
and
ease
.
Nay
alas
,
we
see
rather
some
go
sorrowfull
from
the
word
,
which
reproves
and
discovers
their
sin
and
hypocrisie
,
as
that
young
Ruler
did
from
Christ
:
but
come
not
sorrowfull
to
Christ
or
his
Ministers
seeking
ease
to
their
burthened
conscience
:
yea
,
many
mens
sorrow
is
such
as
drives
them
from
God
and
Christ
,
as
Judas
and
Cain
,
in
their
pangs
of
conscience
:
Judas
came
not
to
Christ
for
mercy
,
though
he
were
at
hand
,
yea
a
Saviour
at
hand
;
but
to
the
high
Priest
,
and
at
length
hastened
to
the
Divell
:
Cain
flees
from
the
presence
of
God
to
build
him
a
City
for
his
safety
.
Others
in
distresse
and
anguish
of
conscience
do
not
betake
themselves
to
prayer
,
or
to
God
,
his
Ordinances
and
Ministers
;
but
with
Saul
,
to
musick
,
to
the
Witch
of
Endor
,
to
the
Divell
:
Of
which
more
hereafter
.
5.
With
coming
to
God
and
to
the
throne
of
grace
,
5
Prayer
.
there
is
prayer
and
deprecation
for
pardon
,
where
the
soul
is
truly
humbled
,
as
in
Manasseh
,
and
in
the
humbled
Publican
,
Lord
be
mercifull
to
mee
a
sinner
.
Luke
18.13
.
Here
is
a
sinner
,
that
is
one
laden
and
touch'd
in
heart
for
his
sin
;
and
here
is
his
prayer
for
pardon
and
mercy
.
But
this
follows
upon
the
former
,
and
belongs
partly
to
somewhat
following
:
Yet
it
convinceth
many
,
who
never
seek
ease
by
hearty
prayer
for
mercy
from
God
,
unlesse
it
be
for
removall
onely
of
their
justly
deserved
punishment
.
6
Reformation
of
life
,
and
a
holy
walking
with
God
.
6.
True
humiliation
is
accompanied
with
reformation
of
life
,
and
with
a
holy
walking
with
God
:
onely
such
humiliation
is
acceptable
to
God
which
is
so
followed
.
Therefore
the
Lord
shewing
how
we
may
come
and
bow
our selves
acceptably
before
him
,
and
what
is
good
,
this
is
the
chief
,
That
we
walk
humbly
,
or
humble
our selves
to
walk
with
God
,
Micah
6.2
,
-
8.
such
a
soul
as
hath
been
truely
pricked
,
hath
been
taught
its
lesson
for
medling
again
with
sin
,
as
hath
been
said
.
And
godly
sorrow
changeth
the
heart
,
works
in
it
an
hatred
of
sin
,
a
love
of
righteousnesse
;
in
a
word
,
Repentance
,
2
Cor.
7.10
.
that
is
a
change
and
alteration
both
of
heart
and
life
;
whilest
the
unfained
tears
of
true
sorrow
do
not
onely
(
like
the
waters
of
the
red
sea
)
drown
the
whole
army
of
our
sins
;
but
(
like
the
dew
and
rain
from
heaven
)
water
(
and
refresh
)
our
earthy
hearts
;
yea
,
make
the
soul
to
bring
forth
and
bud
,
Isa.
55.10
.
and
to
be
fruitfull
in
all
righteousnesse
,
and
in
the
fruits
thereof
.
Without
returning
again
to
sins
formerly
repented
.
Such
a
soul
returns
not
(
at
least
habitually
)
unto
wickedness
,
as
we
have
shewn
Ahab
,
Pharaoh
,
Felix
and
Judas
did
;
and
as
is
the
guise
of
hypocrites
,
who
after
some
seeming
sorrow
and
forced
tears
,
return
with
the
swine
to
the
same
or
worser
sins
again
.
But
do
thou
examine
thy
heart
,
and
consider
well
with
thy self
whether
thy
humiliation
have
effectually
taught
thee
to
walk
both
humbly
and
constantly
in
a
course
of
humiliation
,
yea
,
and
reformation
with
thy
God
.
An
unreformed
life
is
inconsistent
with
an
humbled
heart
.
SECT.
3.
Other
Concomitants
gathered
from
the
Text
:
as
,
1.
Confession
of
sin
.
Other
effects
and
concomitants
of
godly
sorrow
,
gathered
more
specially
from
the
text
it self
.
TO
proceed
:
As
the
afore-named
particulars
have
been
afforded
us
from
other
Texts
of
Scripture
which
more
expresly
couple
them
with
humiliation
,
sorrow
of
heart
,
and
feeling
the
load
and
burthen
of
sin
;
so
though
we
will
exclude
none
of
them
from
having
been
in
these
converts
,
yet
we
will
fetch
some
signes
,
Effects
and
Concomitants
of
true
Contrition
more
specially
from
the
Text
it selfe
.
Some
,
besides
Hope
(
of
which
I
have
spoken
formerly
)
gather
hence
these
two
Effects
of
true
Contrition
.
1.
Confession
.
2.
Detestation
of
sin
.
1
Confession
of
sin
,
even
to
man
.
1.
Here
is
implied
if
not
expressed
,
an
open
and
free
Confession
of
their
sin
of
murther
and
of
crucifying
their
Saviour
,
wherewith
v.
36.
they
were
charged
:
they
deny
not
their
guiltinesse
nor
are
ashamed
to
lay
open
their
disease
to
their
spirituall
Physicians
:
they
in
effect
confesse
themselves
guilty
,
and
onely
seek
direction
what
to
do
to
be
saved
from
deserved
wrath
,
saying
,
Men
and
Brethren
,
What
shall
we
do
?
And
to
say
truth
,
where
the
soul
feels
the
burthen
and
load
of
sin
,
it
will
seek
ease
,
by
disburthening
it self
by
free
and
willing
confession
of
the
same
,
as
to
God
especially
,
so
also
to
man
,
to
men
of
God
especially
,
to
able
and
mercifull
men
,
and
Ministers
.
who
are
not
onely
able
to
speak
a
word
in
season
for
comfort
and
direction
;
but
tender-hearted
,
pitifull
and
mercifull
(
who
will
sympathize
with
it
)
yea
,
are
faithfull
both
for
their
unpartial
dealing
with
the
wounded
spirit
,
not
healing
it
with
fair
words
and
flatteries
;
and
also
for
secrecie
,
No
ease
without
this
in
some
cases
.
(
so
far
as
it
is
fit
)
.
It
is
with
the
soul
in
this
case
,
as
with
the
stomack
:
if
it
be
overcharged
with
surfetting
,
and
thereupon
sick
and
pained
,
it
seeks
and
gets
ease
by
vomiting
:
so
in
like
proportion
the
soul
having
surfetted
on
sin
,
and
now
sensible
of
the
load
of
its
sin
,
will
seek
ease
by
confessing
thereof
both
to
God
,
and
in
some
cases
to
man
too
,
where
either
his
sin
hath
been
open
and
scandalous
;
or
personall
to
the
hurt
and
wrong
of
any
;
or
where
he
finds
not
comfort
and
sense
of
pardon
from
God
:
for
by
making
it
known
to
some
faithfull
Minister
or
experienced
Christian
,
he
may
hope
for
some
help
by
their
prayers
and
wise
directions
.
Have
you
,
who
pretend
sorrow
for
sin
,
thus
done
?
or
have
ye
not
rather
,
Application
.
and
do
you
not
stand
out
against
the
reproofs
of
Gods
word
and
Ministers
,
to
such
as
will
not
be
convinced
,
denying
,
justifying
,
or
at
least
extenuating
and
lessening
your
sins
:
I
tell
you
,
a
heart
truely
contrite
and
broken
will
soon
be
convinced
.
None
will
sooner
take
shame
to
themselves
by
a
free
and
ingenuous
confession
of
sin
,
or
take
shame
to
themselves
.
then
such
as
are
most
sensible
of
their
dishonours
done
to
Gods
great
name
thereby
.
If
by
taking
shame
to
themselves
they
can
any
whit
redeem
Gods
honour
,
they
will
readily
do
it
.
And
therefore
I
ask
again
,
In
case
you
have
made
some
confession
of
your
sin
,
as
even
a
Pharaoh
and
a
Judas
may
do
;
have
ye
therein
aimed
at
Gods
honour
,
and
do
you
therefore
by
confession
take
shame
to
your selves
,
that
you
may
give
to
God
the
honour
of
his
Omnisciency
,
Justice
,
Holinesse
,
as
is
fit
?
Many
(
as
condemned
persons
)
rather
then
they
will
shame
themselves
by
a
true
confession
of
the
sins
for
which
they
justly
suffer
,
or
thereby
honour
Gods
justice
,
which
hath
found
them
out
,
or
yet
the
justice
of
the
Law
by
which
they
stand
condemned
,
as
yet
the
good
thief
did
on
the
crosse
)
will
with
that
other
gracelesse
thief
,
chuse
rather
presently
to
go
to
hell
with
the
guilt
and
load
of
their
sins
upon
them
.
Such
are
the
Pseudo-martyrs
of
the
Romish
Synagogue
,
and
thousands
moe
,
wherein
they
come
short
of
Judas
who
confessed
his
treason
against
the
innocent
Lamb
of
God
.
Or
if
with
Judas
some
doe
confess
their
sin
,
or
if
they
confess
sin
,
do
it
either
meerly
out
of
terror
not
hatred
,
is
it
not
meerly
out
of
horror
of
conscience
,
and
a
while
to
stop
the
mouth
of
it
?
do
they
not
return
with
Judas
and
Pharaoh
to
the
same
or
like
sins
again
till
at
length
they
utterly
perish
?
herein
like
the
dog
which
casts
up
his
meat
not
because
he
loaths
it
,
Simile
.
but
because
his
stomack
is
burthened
and
troubled
with
it
,
and
therefore
after
a
little
ease
,
he
returns
to
lick
up
his
vomit
again
.
Or
if
not
so
wholly
,
yet
doe
not
many
(
when
they
are
called
,
urged
and
pressed
to
confesse
their
faults
,
or
hypocritically
and
cunningly
or
that
conscience
on
their
sick-bed
or
otherwise
drives
them
to
their
Minister
)
I
say
do
not
many
go
cunningly
to
work
to
deceive
others
,
but
indeed
themselves
worst
of
all
,
confessing
some
known
or
smaller
sins
,
whilest
confessing
sins
known
sufficiently
already
,
and
which
they
cannot
deny
,
or
it
may
be
some
such
infirmities
as
may
stand
with
grace
,
as
distractions
in
good
duties
,
some
hardnesse
of
heart
,
some
hastiness
,
but
concealing
their
bosome
and
greater
faults
,
angry
and
peevish
disposition
of
nature
,
and
the
like
,
yet
wittingly
hide
under
their
tongues
,
and
in
the
secret
cabinet
of
their
heart
,
their
beloved
darling
and
bosome
sin
,
be
it
some
base
and
noysome
lust
,
pride
,
ambition
,
covetousnesse
,
revenge
,
or
some
such
like
secret
sin
,
by
which
meanes
sin
still
sticks
at
the
bottome
,
the
coar
comes
not
away
,
Satan
who
hath
filled
their
hearts
,
keeps
his
hold
and
is
uncast
out
,
though
the
room
seem
somwhat
swept
;
or
at
least
returns
to
his
old
lodging
in
the
heart
with
seven
worse
spirits
then
himself
.
which
these
conve●ts
did
not
.
It
was
not
so
here
with
these
converts
in
my
Text
,
who
though
deeply
charged
by
Peter
,
and
that
with
sins
of
as
foul
a
nature
as
any
could
be
,
even
murther
,
parricide
,
unbeliefe
,
ingratiude
,
ignorance
,
disobedience
,
impenitency
,
(
all
which
and
more
being
included
in
the
sin
of
crucifying
Christ
,
vers.
36.
)
yet
neither
denied
the
same
,
nor
went
about
to
lay
the
blame
on
their
rulers
who
perswaded
them
to
it
,
but
in
effect
acknowledge
all
to
be
true
they
were
charged
withall
,
and
accordingly
seek
direction
what
to
do
,
to
get
comfort
to
their
guilty
and
wounded
consciences
.
SECT.
4.
2.
Detestation
of
Sin
,
an
Effect
of
true
Sorrow
for
Sin
.
2
Detestation
of
sin
accompanieth
true
sorrow
for
it
.
NOw
secondly
with
confession
went
an
inward
dislike
,
hatred
and
detestation
of
their
sin
,
and
both
these
the
fruits
and
effects
of
their
contrition
:
They
finding
the
weight
and
burthen
of
their
sin
,
hate
and
abominate
the
same
,
their
heart
is
turned
from
it
for
ever
,
and
they
cast
it
from
them
as
a
filthy
and
polluted
thing
,
they
with
Ephraim
will
have
no
more
to
do
with
it
.
Hos.
14.9
.
as
in
these
here
,
They
now
loath
it
,
and
themselves
for
it
;
and
accordingly
to
shew
their
dislike
of
it
,
and
of
all
the
occasions
of
it
,
they
forsake
the
society
of
the
obstinate
Iewes
,
who
as
yet
were
not
pricked
in
heart
,
and
of
the
Priests
,
Scribes
and
Pharisees
,
and
joyn
themselves
to
the
despised
and
persecuted
church
of
God
.
and
in
other
converts
.
And
thus
it
is
with
other
converts
;
they
now
loath
what
formerly
they
liked
,
and
hate
what
once
they
loved
:
yea
,
thus
it
should
be
with
us
,
if
we
would
approve
our
sorrow
for
sin
to
be
sound
.
Is
thy
sorrow
then
for
sin
followed
with
hatred
and
loathing
of
it
?
and
of
thy selfe
for
it
?
Application
.
To
such
as
may
seem
angry
with
sin
,
but
hate
it
not
,
It
may
be
thou
art
only
a
little
angry
with
it
,
but
fallest
in
with
it
presently
again
;
such
indeed
is
the
nature
of
anger
;
but
true
hatred
which
is
bent
against
an
enemie
,
aimes
at
his
utter
destruction
and
death
,
so
true
hatred
of
sin
seeks
the
death
or
mortification
of
it
,
at
least
cannot
endure
the
sight
of
it
,
but
through
an
inward
loathing
of
it
,
Arist.
Rhet.
lib.
2.
and
seek
not
the
death
of
it
,
wisheth
it
,
(
and
whatsoever
might
represent
it
to
the
soul
as
lovely
)
quite
out
of
sight
:
as
the
Prophet
brings
in
the
repenting
Church
,
throwing
away
Idolatrous
ornaments
,
as
one
throwing
away
a
menstruous
clout
,
Isai
.
30.12
.
saying
to
it
,
get
thee
hence
Sin
would
bee
looked
upon
as
an
enemie
to
Gods
glory
and
to
our
souls
;
as
of
an
enemy
.
now
the
more
true
love
we
bear
to
God
and
to
our selves
,
the
greater
hatred
we
will
bear
against
sin
.
And
as
it
seeks
our
lives
(
for
the
soul
that
sinneth
shall
die
,
death
is
the
wages
thereof
)
so
should
we
seek
the
death
and
mortification
of
that
which
otherwise
will
be
our
death
;
as
if
we
met
with
any
venemous
,
poysonfull
,
Simile
.
or
hurtfull
creature
,
such
especially
as
hath
formerly
end
angered
us
,
or
stung
us
,
we
cease
not
,
so
far
as
is
in
our
power
,
till
we
see
it
dead
:
Now
sin
is
as
dangerous
an
enemy
to
the
soul
,
as
any
such
creature
or
enemy
can
be
to
our
bodies
.
I
now
only
ask
,
Neither
are
well
affected
to
the
meanes
of
mortifying
it
,
if
thy
behaviour
be
such
towards
those
sins
of
thine
which
thou
sayest
,
have
b●en
thy
sorrow
;
seekest
thou
and
usest
thou
the
meanes
by
which
sin
may
be
truly
mortified
in
thee
?
doth
thine
heart
rise
against
the
occasions
and
first
approaches
of
sin
,
and
art
thou
afraid
of
hurt
by
it
,
when
it
first
begins
to
arise
in
thine
heart
,
as
not
nipping
it
in
the
head
when
it
first
riseth
.
then
seeking
to
dash
it
in
the
shell
?
as
a
man
would
be
loth
to
give
a
known
and
malicious
enemy
the
least
welcome
or
entertainment
in
his
house
or
otherwise
neer
him
;
how
likest
thou
it
when
Gods
Word
and
thy
Minister
seeks
to
make
thy
sin
hatefull
and
loathsome
to
thee
?
when
he
layes
about
him
,
neither
liking
that
Word
of
God
which
would
by
sharp
reproofs
kill
it
in
them
.
and
not
only
discovers
and
layeth
open
the
vileness
thereof
,
but
by
sharp
reproofs
and
threatnings
,
seeks
to
hit
,
wound
,
and
kill
it
in
thee
?
canst
thou
blesse
God
for
it
,
&c.
desire
or
at
least
approve
well
of
such
teaching
and
teachers
?
Thus
thou
shouldest
do
even
in
true
love
to
thine
own
soul
,
if
thou
truly
batest
,
or
yet
hast
truly
mourned
for
thy
sin
;
whereas
wee
should
bitterly
hate
it
.
as
each
thing
seeks
its
own
preservation
,
so
shouldest
thou
hate
sin
as
well
as
sorrow
for
it
,
accounting
it
the
greatest
evill
of
all
evill
,
as
separating
between
thy
soul
and
God
.
and
our
hearts
fret
at
it
.
Thus
shouldest
thou
not
only
weep
for
thy
sin
,
but
with
Peter
weep
bitterly
,
as
having
the
bitter
gall
of
godly
indignation
,
hatred
and
detestation
,
mingled
with
thy
brinish
and
salt
teares
;
thy
heart
will
not
only
be
pricked
,
Cant.
5.4
.
Frementibus
visceribus
.
Jun.
but
will
fret
within
thee
,
yet
not
against
the
Word
or
Minister
,
but
against
thy
sin
and
self
.
Thus
for
these
two
observed
by
others
,
Confession
and
Detestation
of
sin
.
SECT.
5.
3.
True
Contrition
fills
the
head
with
care
,
and
causeth
consultation
about
the
means
of
Cure
.
Three
moe
signs
of
one
truly
pricked
in
heart
,
gathered
from
the
Text.
BUt
I
shall
now
,
till
in
due
time
I
come
to
handle
the
following
words
,
observe
from
them
,
and
gather
three
principall
signs
and
effects
of
one
savingly
wounded
for
sin
,
which
here
,
because
we
are
of
purpose
speaking
of
Trials
,
I
must
name
in
this
place
.
That
they
here
,
being
pricked
turn
themselves
to
Peter
and
to
the
rest
of
the
Apostles
,
and
ask
saying
,
What
shall
we
do
!
I
gather
three
effects
,
and
so
far
notes
and
Signes
of
one
truly
contrite
and
savingly
humbled
.
1.
Care
and
Consultation
.
2.
Self-deniall
.
3.
Ready
Obedience
.
1.
True
contrition
and
sorrow
for
sin
,
fills
a
mans
head
with
care
and
consultation
,
concerning
the
means
of
ease
,
pardon
,
and
salvation
.
2.
It
sends
a
man
out
of
himselfe
,
and
teacheth
him
self-deniall
.
3.
It
makes
a
man
ready
to
obey
God
in
all
things
.
These
will
be
so
many
observations
when
we
come
to
those
last
words
of
the
Text
:
now
I
will
consider
them
as
signs
only
.
1.
True
Contrition
of
heart
fills
the
head
with
care
about
the
meanes
of
cure
.
1.
Such
as
are
savingly
pricked
,
pinched
,
wounded
for
their
sins
,
sit
not
still
,
but
with
the
Lepers
at
the
gate
of
Samaria
,
consult
,
resolve
,
and
shew
themselves
carefull
to
seek
after
,
and
to
use
meanes
for
helpe
,
ease
,
and
comfort
to
their
consciences
.
They
cannot
be
secure
as
formerly
they
have
been
,
as
apprehending
and
seeing
a
necessity
of
a
remedie
and
of
mercy
,
without
which
they
see
(
for
any
help
of
their
own
)
they
must
certainly
perish
.
And
makes
them
consult
1
with
themselves
as
the
Lepers
.
2
Kings
7.
v.
3.4
.
Such
care
as
this
is
made
a
fruit
of
godly
sorrow
,
2
Cor.
7.11
.
And
it
makes
them
as
far
as
they
are
able
,
consult
with
themselves
,
as
the
aforesaid
Lepers
,
saying
,
Why
sit
we
here
untill
we
die
?
If
we
say
we
will
enter
into
the
City
,
then
the
famine
is
in
the
city
,
and
wee
shall
die
there
:
and
if
we
sit
still
here
,
we
die
also
.
Now
therefore
come
,
and
let
us
fall
into
the
host
of
the
Syrians
:
If
they
save
us
alive
we
shall
live
,
and
if
they
kill
us
,
we
shall
but
die
.
So
also
the
Prodigall
(
signifying
every
wandring
sinner
)
being
pinched
with
hunger
,
The
Prodigall
Luke
15.17
,
18.
came
to
himself
,
consulted
with
himself
,
and
resolved
both
what
to
do
,
and
say
to
that
his
loving
father
whom
he
had
leudly
forsaken
,
and
so
returned
and
found
mercy
.
The
like
care
,
wisedome
,
and
consultation
,
(
I
will
not
say
justice
)
was
in
the
unjust
,
but
wise
steward
in
his
straits
,
saying
,
What
shall
I
do
?
and
wise
steward
,
Luke
16.3
,
4
,
&c.
—
At
length
—
I
am
resolved
what
to
do
,
&c.
Or
,
if
they
cannot
well
advise
themselves
what
to
do
,
they
who
so
are
wounded
in
conscience
will
seek
advice
and
help
of
others
;
2
With
others
,
as
these
here
with
Peter
:
So
the
Jaylor
.
Acts
16.29
,
30.
as
these
here
of
Peter
and
the
rest
:
The
Jaylor
of
Paul
and
Silas
,
Sirs
,
What
must
I
do
to
be
saved
?
The
Israelites
of
Samuel
,
when
they
so
lamented
after
the
Lord
,
1
Sam.
7.2
,
3.
and
12.18
,
19.
Or
of
Christ
himself
,
as
Saul
who
was
Paul
,
who
,
trembling
and
astonished
,
said
,
Lord
,
what
wilt
thou
have
me
to
do
?
And
the
Woman
of
Samaria
,
So
Paul
and
others
.
Acts
9.6
.
Especially
the
Israelites
and
Iewes
.
Jer.
50.4
,
5.
Joh.
4.15.20.25
.
Who
knew
the
Messias
would
tell
them
all
things
.
—
Thus
it
is
said
of
the
children
of
Israel
and
Judah
,
They
shall
come
together
,
going
and
weeping
:
they
shall
go
and
seek
the
Lord
their
God
.
They
shall
ask
the
way
to
Zion
with
their
faces
thitherward
,
saying
,
Come
,
and
let
us
joyn
our selves
to
the
Lord
in
a
perpetuall
Covenant
that
shall
not
be
forgotten
.
Thus
it
is
with
true
converts
:
but
how
is
it
with
many
who
yet
so
would
seem
?
Application
against
secure
ones
,
whose
care
is
chiefly
for
other
things
.
Rom.
13.14
.
Their
security
and
careless
living
plainly
shews
how
far
they
are
from
true
conversion
.
Their
care
is
only
for
the
world
,
saying
,
What
shall
we
eat
,
&c.
as
Matth.
6.31
.
Or
for
the
satisfying
of
their
lusts
,
contrary
to
that
of
the
Apostle
,
Make
not
provision
for
the
flesh
,
to
fulfill
the
lusts
thereof
:
Or
for
many
things
with
Martha
;
yea
for
any
thing
rather
then
for
that
one
thing
that
is
most
needfull
;
that
is
the
least
part
of
many
mens
care
.
Nay
,
or
who
soon
give
over
their
fears
and
sorrows
.
such
as
either
do
feel
or
pretend
to
feel
the
sting
and
wound
of
conscience
,
what
care
shew
they
or
consultation
about
the
matter
?
They
are
like
men
who
being
wakened
in
the
night
by
some
cracks
of
thunder
,
Simile
.
storms
of
wind
,
noise
and
cry
of
fire
or
the
like
,
lie
down
again
and
sleep
securely
on
their
pillows
.
They
think
the
storm
will
over
,
the
fire
is
not
near
them
,
and
therefore
they
will
trouble
themselves
no
more
with
it
:
and
so
their
terrours
of
conscience
and
sorrow
,
if
any
were
,
(
as
was
in
Felix
,
who
trembled
)
come
to
nothing
,
and
themselves
too
in
the
end
.
Whereas
,
Which
they
could
not
do
,
if
in
soul
they
were
as
truly
pincehed
,
as
were
the
four
lepers
,
or
Prodigal
and
others
in
body
.
if
they
were
in
soul
truly
pinched
,
as
the
Lepers
,
the
Prodigal
and
Steward
were
in
body
and
outward
estate
;
or
if
they
truely
trembled
in
their
consciences
as
Paul
and
the
Jaylour
did
,
they
could
not
rest
,
no
more
then
men
in
some
grievous
fits
of
the
stone
,
gout
,
cholick
,
tooth-ach
;
but
as
they
,
cry
out
,
Alas
!
What
shall
I
do
?
can
none
help
me
?
send
for
such
a
Physician
,
for
such
a
Surgeon
.
So
,
What
shall
I
do
to
be
saved
?
how
shall
I
get
ease
to
my
wounded
conscience
?
can
none
of
you
direct
me
to
a
wise
,
able
,
and
godly
Minister
?
whatsoever
he
shall
prescribe
I
will
do
.
And
here
,
concerning
this
carefulness
about
the
remedy
,
know
,
(
which
are
so
many
subordinate
signes
of
true
compunction
under
this
)
That
as
these
Converts
in
my
Text
sought
not
for
direction
,
ease
or
cure
to
the
Scribes
and
Pharisees
,
as
did
Judas
in
his
anguish
,
but
onely
to
the
Apostles
of
Christ
,
and
to
spirituall
means
of
cure
and
comfort
,
that
they
might
enjoy
pardon
,
Gods
favour
,
and
get
him
appeased
to
them
:
So
And
particularly
,
True
converts
1
Seek
onely
to
the
true
means
of
help
.
1
True
Converts
and
contrite
ones
,
as
they
are
not
secure
;
so
they
seek
onely
to
the
true
means
,
to
the
true
and
faithfull
Ministers
and
servants
of
Christ
,
as
King
Hezekias
in
his
straits
to
Isaias
,
King
Josiah
to
Huldah
the
Prophetesse
.
When
the
soul
is
truely
pricked
,
it
will
never
seek
comfort
of
carnall
and
wicked
men
,
or
of
such
as
are
guilty
of
the
same
or
like
sins
;
as
I
shall
shew
more
fully
when
I
speak
of
the
quality
of
the
persons
of
whom
these
here
sought
direction
.
If
otherwise
,
it
s
very
suspicious
men
go
only
to
get
the
mouth
of
their
conscience
stopt
,
but
not
awakened
or
soundly
cured
.
Learn
thou
hence
,
whosoever
thou
art
,
to
examine
thy self
of
whom
thou
soughtest
counsel
and
hast
got
satisfaction
to
thy
conscience
.
2
They
are
cured
only
by
spirituall
things
,
as
pardon
of
sin
.
2
Their
griefs
are
onely
cured
by
spirituall
things
as
well
as
meanes
:
nothing
will
content
them
but
mercy
and
pardon
,
and
the
absolution
of
the
Judge
.
It
is
not
mirth
,
musick
,
merry
company
,
or
any
either
carnall
or
worldly
thing
that
can
give
ease
to
a
conscience
truely
distressed
.
It
is
both
a
good
and
wise
observation
of
one
(
whose
notions
are
published
on
this
Text
by
some
)
that
"
That
soul
which
is
cured
by
any
other
means
save
onely
by
Christ
,
Souls
preparation
for
Christ
p.
155.
was
never
truely
wounded
for
sin
:
If
ease
cure
him
,
then
horror
was
his
vexation
:
If
honour
cure
him
,
then
shame
was
his
burthen
:
If
riches
cure
him
,
then
poverty
did
most
of
all
pinch
him
:
But
if
the
soul
were
truely
wounded
for
sin
,
then
nothing
can
cure
him
,
but
a
Saviour
to
pardon
him
,
and
grace
to
purge
him
.
No
,
no
:
As
the
Lord
wounded
him
with
sight
of
his
sin
,
so
to
the
Lord
he
goeth
to
be
healed
,
as
Hos.
6.1
,
2.
his
comfort
is
onely
from
the
word
;
Gods
testimonies
are
both
his
delight
and
his
counsellours
,
or
the
men
of
whom
hee
will
seek
counsel
:
Psal.
119.23
,
24
,
&
50.
3
Nothing
but
God
and
his
face
can
ease
them
of
their
sorrow
.
3.
In
a
word
,
such
an
ones
chief
sorrow
is
for
the
absence
of
God
,
his
lamenting
is
after
the
Lord
:
it
s
his
grief
when
God
hides
his
face
from
him
,
Psal.
88.14
,
15.
as
chief
desire
to
enjoy
him
,
Psal.
143.7
,
8.
Psal.
4.6
.
such
with
the
Church
will
chiefly
enquire
after
him
whom
their
soul
loveth
,
Cant.
3.3
,
4.
and
with
Mary
Magdalen
,
seeking
Christ
newly
after
his
Resurrection
;
to
whom
,
when
the
question
was
put
to
her
by
the
two
Angels
,
yea
and
by
Christ
himself
,
whom
she
discerned
not
at
first
,
Woman
,
why
weepest
thou
?
Because
(
saith
she
)
they
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
.
—
Sir
,
if
thou
hast
born
him
hence
,
tell
me
where
thou
hast
laid
him
,
and
I
will
take
him
away
,
John
20.13
.
and
v.
15.
So
,
the
chief
sorrow
of
true
mourners
is
the
want
of
Christ
crucified
:
their
chief
care
is
how
and
where
to
finde
him
.
Is
thy
sorrow
such
?
Go
▪
home
,
or
betake
thy self
to
thy
closet
,
Application
.
and
examine
and
consider
well
of
this
thing
:
who
or
what
hath
given
thee
comfort
,
(
if
ever
thou
hast
sorrowed
for
sin
,
)
or
if
any
thing
can
give
thee
ease
but
Christ
,
or
afford
thee
comfort
if
he
be
absent
;
and
accordingly
,
rest
not
in
any
thing
on
earth
til
thou
hast
found
him
.
SECT.
6.
4.
Self-denyall
accompanieth
true
Contrition
.
2
True
contrition
of
heart
teacheth
and
is
accompanied
with
self-denyall
,
and
with
humble
carriage
both
towards
God
and
others
:
2
TRue
Contrition
sends
a
man
out
of
himself
,
and
teacheth
him
self-denyall
.
These
now
trust
not
in
themselves
:
either
1
to
their
own
goodnesse
or
worthinesse
,
which
now
they
see
to
be
nothing
:
Nor
2
to
their
own
wisdome
and
reason
;
they
no
longer
commune
or
consult
with
flesh
or
blood
,
but
put
away
all
fleshly
shifts
and
carnall
holds
:
the
high
Priests
,
Scribes
and
Pharisees
,
who
perswaded
them
to
the
crucifying
of
Christ
,
are
no
longer
of
authority
and
credit
with
them
;
the
despised
Apostles
come
now
to
be
in
credit
with
them
:
Nor
thirdly
,
to
any
strength
or
power
of
their
own
;
〈◊〉
in
these
here
.
and
therefore
in
effect
with
Paul
they
cry
every
man
,
Wretched
man
that
I
am
,
who
shall
deliver
me
?
Nor
fourthly
,
to
their
own
works
and
righteousnesse
,
which
with
Paul
also
they
account
losse
,
yea
dung
,
to
win
Christ
,
and
to
be
found
in
him
,
Phil.
3.7
,
8.
In
a
word
,
they
cast
away
all
vain
props
and
confidences
,
yea
the
very
staffe
out
of
their
own
hands
;
and
though
they
see
no
help
nor
hope
in
themselves
,
yet
they
do
not
out
of
stoutnesse
,
or
through
secret
pride
(
as
we
have
shewed
some
have
done
)
despair
absolutely
of
help
;
but
renouncing
and
denying
themselves
,
they
seek
to
lean
onely
on
Christ
whom
they
crucified
,
desiring
to
be
directed
how
to
enjoy
his
love
,
and
so
with
Noah's
dove
,
expect
rest
onely
in
the
Ark.
And
thus
though
they
are
pricked
,
and
weep
inwardly
,
yea
,
and
despair
in
themselves
;
yet
,
as
in
another
case
,
it
is
not
as
they
that
have
no
hope
,
as
in
Judas
,
Cain
,
Esau
,
who
neither
had
hope
in
God
,
nor
self-denyall
in
themselves
,
and
who
accordingly
perished
.
And
as
it
was
with
these
Converts
here
,
and
in
others
,
so
is
it
in
some
proportion
at
least
with
others
,
who
being
once
truely
pricked
and
convinced
in
their
consciences
of
their
sins
,
who
being
in
trouble
of
conscience
,
though
perhaps
not
so
deeply
humbled
and
cast
down
,
yet
are
willing
to
deny
themselves
in
their
beloved
and
most
gainfull
wayes
and
courses
,
as
we
see
in
Zacheus
,
now
ready
to
make
restitution
and
to
give
half
his
goods
to
the
poor
,
who
formerly
made
Extortion
his
plough
and
gainfullest
trade
:
and
truely
humbled
,
And
so
it
is
with
others
,
who
now
being
truely
pricked
and
humbled
,
can
deny
themselves
in
their
most
beloved
sins
,
in
their
covetousnesse
,
pride
,
ambition
and
other
sins
.
And
doth
not
experience
tell
and
shew
us
how
humble
and
self-denying
men
are
commonly
in
straits
of
conscience
,
and
when
in
sicknesse
,
stick
upon
nothing
,
either
with
God
,
denying
themselves
in
their
Riches
,
dangers
,
or
in
apprehension
of
wrath
from
God
,
they
come
to
stick
at
nothing
as
formerly
they
have
done
?
Oh
then
,
how
can
they
deny
themselves
in
their
riches
,
and
give
or
bequeath
to
the
poor
?
as
some
have
noted
was
done
in
the
sweating
sicknesse
in
England
;
Oh
then
,
the
most
covetous
and
tenacious
could
cry
out
of
themselves
,
and
say
,
Good
Master
Parson
take
this
bag
,
go
and
give
it
to
the
poor
,
to
such
as
I
have
wronged
,
&c.
how
also
in
their
stout
wils
,
Will
,
which
formerly
would
not
bow
to
,
or
hear
of
reconciliation
,
how
can
they
,
yea
how
do
they
now
either
seek
,
or
willingly
accept
of
peace
and
reconciliation
?
Merits
:
How
in
their
former
opinion
and
doctrine
of
merit
,
which
they
have
stiffly
holden
formerly
?
so
that
if
any
Papist
be
truely
converted
either
living
or
dying
,
hee
is
first
brought
to
deny
himself
in
his
owne
Works
,
Merits
,
Righteousnesse
,
Power
of
Will
,
as
might
be
shewed
in
some
Instances
;
so
in
their
stout
,
Or
with
man
.
proud
and
scornful
carriage
towards
others
,
towards
whom
they
become
gentle
,
&c.
Application
.
With
reproof
of
of
such
as
deny
not
themselves
,
But
now
the
contrary
practice
of
many
shews
how
little
they
are
humbled
,
who
stand
so
much
upon
their
own
terms
,
and
are
so
self-wise
,
self-willing
,
self-loving
,
self-respecting
in
all
things
,
so
impatient
in
bearing
the
least
injurie
,
true
or
supposed
,
so
censorious
of
others
,
so
ambitious
and
scornful
;
in
their
proud
censuring
of
others
,
disdaining
that
others
should
be
any
wayes
preferred
before
them
,
or
to
perform
any
mean
office
for
their
inferiours
;
that
whatsoever
conceit
of
repentance
and
sorrow
for
sins
against
God
they
otherwise
have
,
wee
cannot
say
that
they
are
truely
,
deeply
or
savingly
humbled
.
in
their
standing
out
against
Gods
word
,
greatnesse
,
stroaks
,
True
humiliation
would
make
them
that
with
respect
to
God
,
they
would
tremble
at
his
word
,
Isa.
66.2
.
and
greatnesse
,
as
did
Job
,
Chap.
39.3
,
&
4
,
and
42.5
,
6.
and
humbly
submit
to
his
strokes
,
Levit
.
26.41
.
yea
to
his
righteousness
,
righteousness
:
and
not
goe
about
to
establish
their
own
righteousnesse
,
Rom.
10.3
.
and
with
respect
to
others
,
In
their
impatience
of
wrongs
.
Numb
.
12.
In
their
speaking
evill
of
others
.
it
would
make
them
patient
in
bearing
wrongs
as
worthy
of
greater
evils
,
as
we
see
in
David
when
in
his
affliction
Shimei
so
railed
on
him
;
and
in
Moses
who
in
silence
passed
by
the
envy
and
grudging
of
Aaron
and
Miriam
,
till
God
on
his
behalf
took
notice
of
it
:
It
would
also
stop
their
mouthes
from
speaking
evill
one
of
another
,
which
is
the
very
next
direction
which
the
Apostle
James
gives
after
that
of
humbling
themselves
in
the
sight
of
God
,
Jam.
4.10
,
11.
vers.
5.6
,
7
,
8
,
9
,
10.
whilest
he
dehorts
first
from
pride
,
and
next
from
detraction
and
rash
judgement
of
others
,
shewing
thereby
that
the
latter
is
a
proof
of
the
former
,
that
is
,
detraction
of
pride
,
and
the
not
speaking
evill
one
of
another
,
In
their
envying
others
their
honour
.
Rom.
12.10
.
of
humbling
a
mans
self
in
the
sight
of
the
Lord
.
It
would
make
men
seek
their
honour
,
and
so
to
go
one
before
another
,
by
giving
honour
one
to
another
,
and
by
serving
others
in
love
.
Self-deniall
stands
not
upon
termes
either
with
God
or
man
;
it
teacheth
true
humility
,
and
is
taught
by
true
humiliation
of
the
soul
;
howsoever
they
go
together
,
so
that
where
no
self-deniall
is
,
so
far
there
is
no
true
sorrow
of
soul
for
sin
,
no
thorough
Humiliation
:
both
which
shew
themselves
more
by
that
which
followeth
.
SECT.
7.
The
contrite
heart
is
an
obedient
heart
.
3
True
sorrow
makes
a
man
ready
to
obey
God
.
3.
ANd
now
accordingly
and
in
speciall
▪
True
Contrition
teacheth
a
man
to
deny
himself
in
his
own
will
,
and
makes
the
will
pliable
to
Gods
will
only
,
ready
,
willing
,
fit
,
and
apt
to
obey
God
in
all
things
,
when
his
will
is
only
made
known
.
as
in
these
here
and
in
others
,
This
is
that
which
these
converts
(
being
in
heart
pricked
)
desire
in
the
first
place
to
be
directed
in
,
saying
What
shall
we
doe
?
So
Paul
,
Acts
9.6
.
the
Jaylor
,
Acts
16.30
.
So
the
Jewes
of
all
sorts
whose
heart
John
the
Baptist
touched
,
Luke
3.9
,
10
,
11
,
12
,
—
14.
So
the
Prophet
Isaiah
,
once
tamed
by
the
vision
of
the
Lord
in
his
glory
,
and
terrified
thereby
,
Isai
.
6.8
.
to
Gods
question
,
which
was
,
Whom
shall
I
send
?
Lo
,
saith
he
,
Here
I
am
,
send
me
.
In
a
word
,
Isai
.
6.8
.
an
humble
heart
is
a
tender
and
pliable
heart
,
and
till
it
be
humbled
,
pricked
,
broken
and
contrite
,
it
is
not
fit
for
instruction
or
to
receive
the
impressions
of
grace
,
The
soft
and
humbled
heart
only
is
the
obedient
heart
,
and
yeelds
to
his
will
.
which
it
repels
and
resists
;
so
that
Gods
first
work
is
to
wound
and
humble
the
heart
,
to
take
away
the
stoniness
and
hardness
of
it
;
and
then
his
precepts
,
commands
,
will
and
instructions
take
place
,
so
that
when
the
heart
is
once
softned
and
molten
,
it
,
like
soft
waxe
,
yeelds
to
the
impressions
of
his
word
and
grace
,
and
frames
,
like
metall
being
once
made
liquid
,
to
the
mould
,
Rom
6.17
.
and
obeyes
that
form
of
doctrine
which
is
delivered
to
it
,
or
as
the
phrase
is
,
into
which
it
,
or
ye
,
saith
the
Apostle
,
were
or
are
delivered
.
This
is
the
end
why
God
humbles
us
and
we
should
humble
our selves
,
even
as
is
lately
said
,
to
walk
with
our
God
.
And
why
doe
men
walk
in
the
waies
of
God
?
they
are
first
humbled
.
Therefore
is
that
2
Chron.
30.8
.
and
11.
First
,
Be
not
stiffenecked
as
your
fathers
were
,
but
yeeld
your selves
unto
the
Lord
,
Micah
6.
By
humility
men
walk
with
God
.
&c.
Then
—
divers
of
Asher
,
&c.
humbled
themselves
,
and
came
to
Jerusalem
,
to
renue
their
Covenant
there
,
and
to
do
the
commandment
of
the
King
(
Hezekiah
)
and
of
the
Princes
,
by
the
word
of
the
Lord
.
Mens
disobedience
is
from
want
of
humbling
,
Jer.
4.4.10
.
2
Chro.
36.12
.
without
which
they
may
be
broken
,
but
not
molten
or
made
pliable
,
as
the
truly
contrite
are
,
As
contrariwise
why
walk
not
men
in
the
waies
of
the
Lord
,
but
because
they
are
not
humbled
before
him
?
thus
of
the
Idolatrous
captived
Jews
it
is
said
,
They
are
not
humbled
,
(
or
as
it
is
in
the
Hebrew
)
contrite
even
unto
this
day
,
neither
have
they
feared
,
nor
walked
in
my
Law
,
&c.
And
of
King
Zedekiah
it
is
said
,
He
did
that
which
was
evill
in
the
sight
of
the
Lord
his
God
,
and
humbled
not
himself
before
Jeremiah
the
Prophet
,
speaking
from
the
mouth
of
the
Lord
.
He
had
judgements
denounced
,
and
enough
said
unto
him
to
break
his
hard
heart
,
but
his
heart
remaining
still
hard
,
received
no
impression
from
the
Word
,
as
an
humble
and
truly
contrite
heart
will
do
,
which
yeelds
presently
to
the
Word
according
to
the
nature
of
it
,
it
melts
at
promises
;
trembles
at
threatnings
,
yeelds
obedience
to
commands
,
&c.
Yea
the
greatest
cause
of
its
sorrow
is
to
find
so
much
hardness
of
heart
in
it selfe
,
so
much
corruption
in
it
,
whose
sorrow
is
increased
when
they
cannot
doe
as
they
would
.
that
it
cannot
do
the
good
it
would
do
,
but
that
it
doth
that
which
otherwise
it
hateth
,
it
was
with
Paul
,
who
therefore
cried
out
,
O
wretched
man
that
I
am
,
&c.
Mens
sorrow
then
for
sin
may
he
judged
of
by
their
readiness
or
unreadiness
to
obey
God
in
all
things
,
and
not
only
in
such
things
as
are
prescribed
as
meanes
of
their
present
ease
and
distress
of
conscience
.
True
Contrition
at
the
first
so
fits
and
disposeth
the
heart
,
that
ever
after
it
shewes
it self
willing
and
ready
to
hear
what
God
will
say
unto
it
,
and
accordingly
to
do
it
;
but
of
this
and
those
other
two
signs
last
named
,
Conclusion
of
the
Trials
of
Contrition
.
more
when
in
the
conclusion
of
all
we
shall
consider
them
as
duties
.
And
thus
much
at
length
for
the
Trials
of
godly
Sorrow
and
Contrition
,
which
it
will
behoove
all
,
not
only
to
know
but
to
make
good
use
of
,
even
Gods
dearest
children
,
who
so
often
and
so
much
complaine
of
their
hard
hearts
,
Isai
.
63.17
.
O
Lord
why
hast
thou
hardned
our
hearts
from
thy
fear
!
And
,
O
that
they
had
such
soft
and
melting
hearts
that
they
could
weep
for
sin
as
they
should
!
but
alas
they
cannot
,
and
yet
they
are
true
mourners
.
How
much
more
then
will
it
concern
others
to
try
themselves
hereby
who
are
so
ready
to
be
deceived
in
this
point
,
mourning
not
to
God
but
to
themselves
,
and
therefore
hypocritically
.
CHAP.
XX.
An
Vse
of
Comfort
to
the
truly
contrite
.
HAving
now
spoken
to
mourners
or
to
such
as
at
least
pretend
to
mourn
,
and
that
by
way
of
Caveat
more
briefly
,
A
third
Use
more
concerning
such
as
mourn
.
as
also
more
largely
by
way
of
Counsell
,
we
must
speak
a
word
or
two
of
Comfort
to
such
as
upon
Triall
doe
find
themselves
truly
and
sincerely
to
have
mourned
,
or
now
to
mourn
for
their
sin
.
And
I
wish
I
knew
many
such
among
you
,
that
I
might
also
be
as
large
in
this
point
,
as
in
the
last
,
and
in
some
others
which
concerned
the
secure
.
Doest
thou
then
find
that
thou
are
truly
touched
in
conscience
for
thy
sin
;
thou
hast
then
true
cause
to
rejoyce
,
and
never
till
now
:
Comfort
to
such
as
truly
mourn
for
sin
.
As
there
is
no
sound
joy
but
such
as
issues
out
of
true
sorrow
,
so
true
sorrow
for
sin
alwaies
sooner
or
later
ends
in
joy
.
There
is
cause
of
joy
even
in
and
for
such
sorrow
;
to
sin
is
cause
and
matter
of
sorrow
&
shame
;
but
to
sorrow
for
sin
is
cause
and
matter
of
unspeakable
joy
,
glory
and
thanksgiving
,
Such
sorrow
affords
cause
of
joy
,
as
being
wrought
by
the
holy
Spirit
of
God
,
Zech.
12.10
.
for
none
can
so
in
a
godly
manner
mourn
,
but
by
the
holy
Spirit
of
God
;
he
cannot
pour
out
any
tears
for
sin
till
God
pour
upon
him
and
into
him
the
spirit
of
grace
and
of
supplication
;
then
shall
they
mourns
,
and
not
till
then
,
as
it
was
with
these
converts
on
whom
inwardly
,
as
well
as
on
the
Apostles
outwardly
on
this
day
of
Pentecost
the
spirit
was
poured
out
.
The
very
spirit
of
bondage
,
(
as
Gods
spirit
is
called
in
that
it
discovers
sin
and
misery
and
affects
the
heart
therewith
)
is
in
that
regard
,
and
a
gift
of
God
,
Rom.
8.15
.
requiring
our
Thankfulness
.
a
gift
,
which
we
are
said
to
receive
,
how
much
more
when
it
proves
also
a
spirit
of
Adoption
?
And
if
a
gift
,
yea
a
saving
gift
,
what
cause
of
thankfulness
have
such
,
seeing
God
might
have
left
them
in
a
senceless
blockishness
to
perish
therein
for
ever
,
or
otherwise
to
stick
in
themselves
and
so
utterly
to
despair
?
how
ought
such
to
rejoyce
in
this
so
great
a
testimony
of
his
goodness
and
mercy
to
them
?
Comfort
promised
to
such
.
Such
as
so
sorrow
,
shall
not
sorrow
alwaies
:
God
hath
promised
them
comfort
,
God
himself
will
dwell
with
him
that
is
of
a
contrite
and
humble
spirit
,
to
revive
the
spirit
of
the
humble
,
Isai
.
57.15
.
and
to
revive
the
heart
of
the
contrite
ones
.
Psal.
34.18
.
The
Lord
is
nigh
unto
them
that
are
of
a
broken
heart
,
and
saveth
such
as
be
of
a
contrit
:
spirit
.
God
is
said
to
be
one
that
comforteth
those
that
are
cast
down
.
2
Cor.
7.6
.
Be
thou
then
but
truly
cast
down
in
thine
own
eies
,
and
God
will
comfort
and
raise
thee
up
;
Comfort
and
ease
belongs
to
none
but
such
;
thus
to
tremble
is
the
way
to
true
quietness
.
Habbak
.
3.16
.
Thus
the
Prophet
Habbakuk
—
I
trembled
in
my self
,
that
I
might
rest
in
the
day
of
trouble
.
I
may
truly
say
the
only
remedy
,
against
not
only
all
worldly
crosses
,
but
especially
against
all
legall
,
desperate
,
hellish
,
and
comfortless
feares
and
sorrows
,
is
true
sorrow
and
repentance
for
sin
,
Such
sorrow
for
sin
is
the
remedie
of
all
hellish
fears
and
sorrows
.
and
that
thereby
we
have
offended
God
;
which
is
that
medicine
which
Peter
prescribed
to
those
here
who
were
pricked
in
heart
for
crucifying
Christ
:
Repent
saith
he
,
and
shew
your
sorrow
,
not
as
you
now
seem
to
do
with
respect
only
to
your selves
out
of
fear
of
wrath
,
but
with
respect
to
God
,
that
you
have
so
offended
him
,
and
sinned
against
your
Saviour
.
Thus
weep
for
your
sins
,
and
you
shall
withall
have
assurance
of
the
remission
of
your
sins
.
And
assuredly
,
never
do
nay
finde
such
comfort
in
God
and
in
his
mercy
,
as
when
they
are
deepliest
humbled
,
and
weep
most
bitterly
for
their
sins
.
How
true
is
it
even
in
regard
of
inward
joy
in
God
after
trouble
for
sin
,
which
is
said
and
promised
,
Isa.
29.19
.
The
meek
shall
increase
their
joy
in
the
Lord
,
and
the
poor
among
men
shall
rejoyce
in
the
holy
one
of
Israel
.
Come
then
and
let
us
reason
a
little
together
:
Comfort
,
1
to
the
pricked
and
wounded
.
1
Art
thou
pricked
indeed
,
and
wounded
in
conscience
for
sin
?
fear
not
,
it
is
not
the
wound
of
an
enemie
that
seeks
to
kill
thee
,
but
of
thy
Surgeon
who
means
to
cure
thee
:
such
wounds
are
not
mortall
,
but
medicinable
.
Thou
hast
a
stone
in
thine
heart
,
and
it
must
be
broken
,
and
thou
cut
for
it
:
But
as
in
the
cutting
of
one
for
the
stone
in
the
bladder
,
the
pain
may
be
sharp
and
sore
for
the
present
;
but
it
is
to
ease
the
patient
of
continuall
and
greater
pain
for
ever
after
:
so
is
it
it
here
:
Thou
gettest
ease
and
comfort
for
ever
by
Gods
mercy
,
especially
after
this
life
ended
,
for
putting
thy self
to
some
smaller
sorrow
now
for
sin
,
so
it
be
sincere
and
true
,
and
truely
humble
sorrow
.
2
To
such
as
tremble
at
Gods
wrath
threatned
.
2
Quakest
thou
in
the
fear
of
wrath
from
him
whom
by
sin
thou
hast
offended
?
yet
hope
well
:
God
may
shew
himself
terrible
to
thee
,
but
no
otherwise
then
Joseph
shewed
himself
rough
to
his
brethren
with
purpose
to
reveal
himself
as
a
loving
brother
,
yea
father
unto
them
.
This
fear
of
wrath
is
a
signe
it
shall
not
befall
thee
,
even
as
the
rain-bow
,
though
it
threaten
rain
,
yet
it
is
a
signe
,
yea
a
seal
to
assure
us
wee
shall
not
be
drowned
by
it
.
As
therefore
on
the
one
hand
security
and
not
to
fear
wrath
,
is
a
signe
that
wrath
shall
befall
,
as
we
see
in
the
world
destroyed
by
water
,
and
are
told
of
like
destruction
to
befall
such
by
fire
in
the
end
of
the
world
,
1
Thes.
5.3
.
so
contrariwise
terrours
upon
a
due
apprehension
and
acknowledgement
of
deserved
wrath
,
is
a
sign
no
such
thing
shall
come
upon
us
.
3
To
the
sininen
and
bruised
.
3
Hath
God
smitten
thee
in
thy
conscience
for
sin
?
he
will
also
binde
thee
up
,
Hos.
6.1
,
2.
his
rod
(
even
smiting
)
comforts
,
Psal.
23.4
.
he
will
not
break
the
bruised
reed
:
we
have
his
promise
for
it
,
Isa.
42.3
.
and
elsewhere
,
He
healeth
the
broken
in
heart
,
and
bindeth
up
their
wounds
and
griefs
,
Psal.
147.3
.
I
will
binde
up
that
which
was
broken
,
saith
the
Lord
,
and
will
strengthen
that
which
was
sicke
,
Ezek.
36.
ver.
16
4
To
the
burthened
in
conscience
.
4
Art
thou
burthened
in
conscience
for
sin
?
God
and
Christ
thereby
calleth
thee
to
him
,
that
coming
thou
mayst
finde
ease
,
Matth.
11.28
.
Therefore
in
such
case
(
as
it
was
said
to
the
blinde
man
)
Be
of
good
comfort
,
the
Master
calleth
thee
.
Thou
thus
burdened
art
the
man
he
meaneth
,
when
he
saith
,
Come
unto
me
all
ye
that
labour
and
are
heavie
laden
;
and
I
will
give
you
rest
.
5
To
the
troubled
.
5
Is
thy
soul
cast
down
;
and
is
it
disquieted
within
thee
?
as
Psal.
42.11
.
yet
hope
in
God
:
if
he
trouble
thy
conscience
,
it
is
but
as
when
the
Angel
troubled
the
pool
,
to
heal
such
as
step
into
it
.
6
To
the
sorrowfull
and
labouring
.
6
In
a
word
:
Doth
thy
sin
make
thee
sorrowful
?
take
such
sorrow
as
a
sign
and
fore-runner
of
comfort
to
thee
:
Sorrow
for
sin
being
godly
sorrow
,
is
of
the
nature
of
the
sorrows
of
breeding
women
,
who
have
their
qualms
,
their
faintings
and
their
longings
;
yet
so
they
are
breeding
(
not
a
dangerous
disease
,
but
)
a
childe
;
and
though
when
they
come
to
bear
it
,
there
be
pain
and
sorrow
,
yet
it
is
forgot
when
they
are
delivered
,
for
joy
that
a
man
in
born
into
the
world
,
John
16.21
.
such
and
of
like
nature
is
that
sorrow
which
is
for
sin
;
unlesse
with
this
difference
:
many
women
after
their
sorrows
do
miscarry
;
here
,
such
sorrow
as
is
truly
godly
,
ever
brings
forth
joy
in
the
end
,
and
is
not
to
be
sorrowed
for
:
of
such
it
is
said
,
Matth.
5.4
.
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
Here
they
have
comfort
for
the
present
,
and
never
more
then
when
they
trulyest
weep
for
their
sin
;
It
s
a
time
of
atonement
,
Levit.
23.27
.
and
of
peace
and
reconciliation
with
God
,
and
of
assurance
of
pardon
:
but
a
large
harvest
afterward
.
Here
,
light
and
joy
is
sown
for
them
,
Psal.
97.11
.
but
they
that
sow
in
tears
(
especially
of
true
contrition
)
shall
reap
in
joy
,
Psal.
126.5
.
The
ground
of
all
this
comfort
is
from
christ
the
purchaser
and
authour
of
it
.
The
ground
of
all
this
is
Christ
,
who
by
vertue
of
his
office
hath
suffered
that
sorrow
which
is
properly
due
for
our
sin
;
and
so
,
though
he
look
we
should
some
way
be
sensible
of
our
sin
and
ill-deservings
for
speciall
ends
(
such
as
long
since
have
been
named
;
)
yet
all
our
sorrows
come
to
be
sweetned
to
us
,
and
are
made
harbingers
of
much
joy
and
comfort
to
us
,
according
to
that
promise
in
Isa.
61.1
,
2
,
3.
which
Christ
made
his
Text
when
he
began
to
preach
the
Gospel
,
Luke
4.18
.
saying
,
The
Spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
annoynted
me
to
preach
good
tidings
to
the
meek
(
or
,
the
Gospel
to
the
poor
,
as
Luk.
4.18
.
)
he
hath
sent
me
to
binde
up
(
or
,
to
heal
)
the
broken-hearted
,
to
proclaim
libertie
(
or
,
to
preach
deliverance
)
to
the
captives
,
(
and
recovering
of
sight
to
the
blinde
)
and
the
opening
of
the
prison
to
them
that
are
bound
,
(
or
,
to
set
at
liberty
them
that
are
bruised
;
)
to
proclaim
(
or
,
preach
)
the
acceptable
yeer
of
the
Lord
,
and
the
day
of
vengeance
of
our
God
,
to
comfort
all
that
mourn
:
to
appoint
unto
them
that
mourn
in
Zion
,
to
give
them
beauty
for
ashes
,
the
oyl
of
joy
for
mourning
,
the
garment
of
praise
for
the
spirit
of
heavinesse
,
that
they
might
be
called
trees
of
righteousnesse
,
the
planting
of
the
Lord
,
that
he
might
be
glorified
.
Here
we
see
is
meeknesse
and
povertie
,
Who
by
bringing
into
this
condition
,
prepares
his
for
comfort
,
broken-heartednesse
and
captivity
,
blindnesse
,
restraint
and
bruisednesse
,
thraldome
and
debt
(
implyed
)
,
mourning
,
ashes
,
and
the
spirit
of
heavinesse
;
all
of
them
noting
that
spirituall
condition
into
which
God
brings
those
he
intends
good
unto
by
Christ
:
Yet
it
is
not
that
they
should
abide
always
(
or
yet
very
long
)
in
the
same
;
but
that
they
who
are
intended
for
trees
of
righteousnesse
,
and
makes
them
trees
of
righteousnesse
,
&c.
and
the
planting
of
the
Lord
,
might
thus
have
their
roots
well
fastned
,
be
deeply
and
truly
humbled
and
made
low
in
their
own
eys
,
that
God
and
Christ
might
be
glorified
both
in
his
mercy
,
and
by
their
greater
fruitfulness
;
yea
,
themselves
also
comforted
by
the
Gospel
(
having
thus
been
first
prepared
,
)
healed
and
bound
up
,
set
at
libertie
;
and
in
a
word
,
comforted
and
made
blessed
;
whereof
all
the
former
are
to
be
taken
but
as
harbingers
,
preparatives
,
and
fore-runners
.
Now
Christ
(
who
sweetens
all
such
sorrow
to
his
people
,
and
hath
tasted
,
and
so
taken
from
us
the
bitternesse
of
the
same
)
as
he
was
sent
and
annoynted
to
preach
such
good
tidings
;
so
his
very
first
famous
Sermon
that
he
did
preach
on
the
Mount
begins
so
;
Blessed
are
the
poor
in
spirit
,
for
theirs
is
the
Kingdom
of
heaven
.
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
Blessed
are
the
meeke
,
and
such
as
hunger
and
thirst
after
righteousnesse
,
&c.
If
thou
then
be
in
this
mourning
condition
,
be
comforted
:
thou
art
one
of
those
to
whom
all
the
promises
of
the
Gospel
do
belong
;
one
for
whom
Christ
became
man
,
and
in
our
nature
suffered
all
those
sorrows
which
are
due
to
thy
sin
;
for
whom
he
was
annoynted
with
the
spirit
of
gladness
to
make
thee
glad
for
ever
,
a
tree
of
righteousness
,
a
plant
of
renown
,
and
for
his
own
glory
.
CHAP.
XXI
.
How
to
carry
our selves
towards
such
contrite
ones
:
with
a
just
reproof
and
censure
of
censurers
of
them
.
A
fourth
sort
of
Vses
concerning
all
.
It
now
remains
that
we
briefly
conclude
this
large
Argument
of
true
Compunction
and
contrition
of
heart
with
a
fourth
sort
of
Uses
,
which
more
generally
do
concern
All.
1
To
teach
us
how
to
carry
our selves
towards
such
mourners
,
1
And
first
,
seeing
this
is
the
condition
of
mourners
,
this
the
necessity
of
their
mourning
,
as
without
which
no
true
conversion
nor
salvation
;
this
the
happy
end
and
issue
of
their
mourning
,
by
which
method
and
in
which
order
God
brings
his
to
grace
and
glory
,
It
teacheth
and
instructs
us
all
how
to
carry
our selves
,
how
to
judge
of
,
and
how
to
be
affected
towards
such
as
we
know
or
see
thus
to
be
pricked
,
thus
to
be
bruised
and
burthened
.
and
not
to
mis-judge
them
,
but
to
conceive
God
intends
good
to
them
,
We
are
to
conceive
that
(
for
ought
we
know
)
God
is
about
a
gracious
work
with
them
,
even
to
bring
them
from
a
damned
condition
,
even
from
an
estate
of
nature
to
grace
,
and
hereby
to
prepare
them
not
onely
for
grace
here
,
but
for
glory
hereafter
;
so
that
if
they
seem
roughly
dealt
withall
a
while
,
it
is
but
for
a
while
;
if
they
be
under
the
spirit
of
bondage
,
it
is
such
a
condition
as
tends
to
true
and
perfect
liberty
of
spirit
in
the
end
:
if
they
cannot
so
soon
get
comfort
,
though
for
the
while
hee
withhold
comfort
from
them
;
or
grow
cheerfull
in
a
sense
of
mercy
,
whilest
they
are
burthened
with
the
weight
of
their
sin
and
Gods
wrath
,
yet
this
is
the
way
to
it
.
Howsoever
,
we
are
all
to
be
carefull
that
we
do
not
rashly
censure
,
or
pass
any
hard
,
harsh
,
or
uncharitable
sentence
upon
them
:
their
hearts
,
as
all
our
hearts
naturally
,
are
stout
,
unyeilding
and
untractable
,
and
not
so
soon
brought
down
:
nay
,
it
may
be
God
is
pleased
to
with-hold
his
comforts
from
them
(
for
speciall
ends
)
for
some
some
longer
while
;
so
that
till
they
see
and
apprehend
some
beams
of
his
goodnesse
and
mercy
thorow
such
thick
clouds
as
stand
between
them
and
him
,
they
can
finde
comfort
in
no
earthly
thing
,
they
cannot
frame
to
their
company
,
to
laugh
or
to
be
merry
with
them
;
nay
,
it
may
be
,
and
that
they
seem
to
neglect
others
and
themselves
too
.
they
so
deeply
apprehend
their
condition
under
wrath
,
and
so
intensively
,
and
wholly
,
and
onely
seek
after
some
sense
of
Gods
love
and
mercy
,
that
they
neither
can
be
sociable
with
others
,
no
nor
yet
(
for
the
while
)
minde
the
works
of
their
particular
callings
,
and
sometimes
scarce
their
necessary
food
or
sleep
.
But
what
?
shall
we
,
in
such
case
,
uncharitably
and
unmercifully
censure
,
judge
and
condemn
them
?
shall
we
disdain
,
cast
them
off
,
despise
and
contemn
them
?
God
forbid
.
1
Such
as
have
been
in
like
case
,
must
1
For
such
as
have
themselves
at
any
time
been
in
like
condition
,
and
have
received
comfort
,
I
hope
they
are
taught
,
and
it
will
be
expected
from
them
,
that
they
First
,
shew
pity
and
compassion
to
such
distressed
souls
,
seeing
none
can
do
that
better
then
such
as
have
had
experience
of
the
like
in
themselves
:
by
Christs
example
to
themselves
.
as
having
tasted
of
Christs
compassion
towards
them
,
who
being
in
all
points
tempted
like
as
wee
are
(
yet
without
sin
)
is
touched
with
a
feeling
of
our
infirmities
:
Heb.
4.25
.
&
2.17
,
18.
For
so
in
all
things
it
behoved
him
to
be
made
like
unto
his
brethren
,
that
he
might
be
a
mercifull
and
faithful
high-Priest
:
—
For
in
that
he
himself
hath
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
2
That
they
in
pity
and
compassion
,
2
Mourn
with
them
.
do
mourn
with
them
and
for
them
,
that
God
may
(
according
to
his
promise
)
restore
comforts
to
them
,
and
to
their
mourners
,
Isa.
57.18
.
Thirdly
,
That
they
by
good
and
comfortable
words
seek
to
comfort
them
which
are
in
any
trouble
,
3
Comfort
them
.
by
the
comfort
wherewith
they
themselves
are
comforted
of
God
,
2
Cor.
1.3
,
4.
Fourthly
,
4
Pray
for
them
.
That
at
least
they
pray
for
them
to
him
who
is
the
Father
of
mercies
,
and
God
of
all
comfort
,
when
especially
they
cannot
otherwise
afford
them
any
help
,
as
is
done
commonly
when
we
see
others
in
great
extremities
,
and
in
danger
of
drowning
,
or
perishing
otherwise
,
or
in
extream
pain
,
as
of
childe-bearing
,
and
the
like
.
2
So
should
all
others
1
Pity
them
,
2.
All
others
are
also
taught
,
First
,
To
pity
(
if
pity
may
be
expected
from
them
)
those
they
see
to
be
dejected
,
troubled
in
conscience
,
and
groaning
under
Gods
hand
.
Howsoever
,
their
case
is
pitious
,
and
cals
for
pity
at
all
hands
,
their
case
being
pitious
.
seeing
it
is
some
comfort
to
distressed
souls
to
be
pitied
by
such
as
have
no
power
to
help
them
.
It
is
such
comfort
as
Job
wanted
when
he
cryed
out
for
and
craved
pity
:
Have
pity
upon
mee
,
have
pity
upon
mee
,
O
yee
my
friends
;
for
the
hand
of
God
hath
touched
mee
:
Why
do
ye
persecute
mee
as
God
?
Job
19.21
,
22.
and
David
,
or
rather
Christ
,
Psalm
69.20
.
Secondly
,
Far
be
it
then
for
any
,
in
stead
of
shewin
pity
,
to
persecute
,
condemn
,
2
Not
persecute
&
censure
them
,
and
censure
for
hypocrites
or
otherwise
,
those
whom
they
see
to
labour
under
the
burthen
of
inward
and
spirituall
affliction
,
or
reproach
them
,
or
of
Gods
displeasure
.
So
Job's
pretended
friends
dealt
with
him
,
which
made
him
complain
so
of
their
cruelty
,
saying
,
as
yet
is
done
;
How
long
will
yee
vex
my
soul
,
and
break
me
in
pieces
with
words
?
These
ten
times
have
ye
reproached
me
:
as
to
Job
,
so
you
are
not
ashamed
that
you
make
your selves
strange
to
mee
,
(
or
,
that
you
harden
your selves
against
me
)
Job
2.3
.
It
is
matter
indeed
of
shame
to
be
ashamed
of
the
afflictions
and
sorrows
of
Gods
people
,
or
otherwise
to
reproach
them
,
to
cast
shame
on
them
,
or
to
become
strange
unto
them
;
whereof
David
so
complaineth
,
adding
,
When
I
wept
and
chastened
my
soul
with
fasting
,
to
David
that
was
to
my
reproach
:
I
made
sack-cloth
also
my
garment
,
and
I
became
a
Proverb
to
them
:
They
that
sit
in
the
gate
speak
against
me
,
and
I
was
the
song
of
the
drunkards
,
Psal.
69.7
,
8
,
9
,
10
,
11
,
12.
Thus
it
is
indeed
with
men
pricked
in
heart
,
and
humbled
in
soul
under
Gods
hand
,
that
profane
and
wicked
men
,
and
others
in
all
ages
:
of
all
sorts
and
ranks
,
look
on
them
as
on
monsters
,
wondering
that
they
run
not
with
them
,
as
formerly
,
to
the
same
excesse
of
riot
,
therefore
speaking
evill
of
them
,
1
Pet.
4.4
.
Therefore
the
holy
Prophet
and
Psalmist
poureth
out
his
complaint
before
the
Lord
(
for
he
had
none
else
to
pity
him
)
in
this
manner
;
My
heart
is
smitten
and
withered
like
grasse
:
so
that
I
forget
to
eat
my
bread
.
By
reason
of
the
voyce
of
my
groaning
,
my
bones
cleave
to
my
skin
.
I
am
like
a
Pelican
of
the
wildernesse
;
I
am
like
an
Owl
of
the
desert
.
I
watch
,
and
am
as
a
sparrow
alone
upon
the
house
top
.
Mine
enemies
reproach
me
all
the
day
:
and
they
that
are
mad
against
me
are
sworn
against
me
,
Psalm
102.4
,
5
,
6
,
7
,
8.
and
in
our
own
times
.
Thus
we
see
and
in
experience
finde
,
that
if
any
,
being
struck
and
savingly
wounded
in
spirit
by
God
,
withdraw
himself
into
his
closet
,
sit
alone
and
keep
silence
,
and
go
heavily
,
and
walk
mournfully
under
Gods
hand
,
he
is
made
a
wonder
,
and
becomes
as
an
Owl
of
the
desert
:
every
one
is
ready
to
reproach
him
,
and
censure
him
as
a
desperate
person
,
a
fool
,
as
one
newly
gone
mad
,
and
not
himself
;
and
so
care
not
what
reproach
they
lay
upon
him
,
jeering
and
upbraiding
them
with
their
much
and
often
hearing
of
Gods
word
,
saying
in
effect
,
"
I
hope
you
have
enough
now
of
"
hearing
,
and
of
following
precise
teachers
,
and
running
after
Sermons
,
have
ye
not
?
And
thus
their
forwardnesse
in
good
duties
shall
be
objected
,
and
(
good
souls
)
they
shall
be
upbraided
therewith
,
and
in
stead
of
being
pitied
,
prayed
for
and
comforted
,
they
shall
be
censured
as
distracted
,
out
of
their
wits
,
as
sullen
,
peevish
and
perverse
people
,
not
fit
to
live
in
civill
company
,
able
to
mar
all
whom
they
shall
converse
withall
.
The
doom
of
such
censurers
.
1
They
are
without
mercy
.
Now
concerning
such
censurers
,
scoffers
and
upbraiders
of
humbled
and
dejected
Christians
,
I
must
let
them
know
from
God
,
that
First
,
They
are
men
without
mercy
,
without
humanity
and
naturall
affection
;
which
would
teach
to
sympathize
and
condole
one
with
another
.
The
good
man
is
merciful
even
to
his
beast
;
and
the
Lord
would
have
all
men
to
shew
like
mercy
even
to
other
men
,
yea
their
very
enemies
beasts
:
Thou
shalt
not
,
saith
the
Lord
,
see
thy
brothers
Asses
,
Deut.
22.4
.
Exod.
23.5
.
(
the
Asse
of
him
that
hateth
thee
)
or
his
Ox
fall
down
by
the
way
,
and
hide
thy self
from
them
:
thou
shalt
surely
help
him
to
lift
them
up
again
.
I
may
here
say
,
Doth
God
take
care
for
oxen
?
Yes
doubtlesse
:
but
much
more
for
men
,
for
his
afflicted
ones
,
whom
he
would
have
us
to
our
power
to
help
and
succour
(
when
we
see
them
heavie
laden
,
and
falling
under
the
burden
of
their
sin
and
his
displeasure
)
by
our
pity
and
commiseration
,
helping
to
bear
one
anothers
burthen
,
and
so
far
at
least
,
as
also
by
our
comfort
,
prayers
,
and
as
otherwise
we
are
able
,
to
afford
all
them
all
the
ease
and
comfort
we
can
.
Though
he
for
his
own
ends
,
yea
,
And
shall
finde
no
mercy
.
though
it
were
in
his
justice
,
do
afflict
the
children
of
men
;
yet
he
would
not
have
us
to
please
our selves
,
insult
,
or
any
way
to
help
forward
the
affliction
.
This
made
him
threaten
destruction
to
Edom
for
their
want
of
commiseration
to
their
brother
Jacob
:
Thou
shouldest
not
have
looked
on
the
day
of
thy
brother
,
—
neither
shouldest
thou
have
spoken
proudly
in
the
day
of
distresse
—
What
follows
?
As
thou
hast
done
,
it
shall
be
done
unto
thee
;
thy
reward
shall
return
upon
thine
own
head
,
O
bad
.
v.
12
,
15.
And
saith
James
:
He
shall
have
judgement
without
mercy
that
hath
shewed
no
mercy
,
Jam.
2.
ver.
23.
God
will
meet
with
such
;
and
as
they
add
grief
to
grief
;
so
he
will
add
iniquitie
to
(
their
)
iniquitie
:
which
is
the
reason
why
holy
Dauid
devoteth
such
his
enemies
to
destruction
:
For
(
saith
he
)
they
persecute
him
whom
thou
hast
smitten
,
Psal.
69.24
,
25
,
26
,
27.
and
they
talk
to
the
grief
of
those
whom
thou
hast
wounded
.
Add
iniquitie
to
their
iniquitie
,
and
let
them
not
come
into
thy
righteousnesse
.
2
They
shew
themselves
ignorant
of
Gods
wayes
,
Secondly
,
Such
censurers
do
shew
themselves
profanely
ignorant
of
Gods
wayes
in
bringing
his
own
to
heaven
;
and
an
apparent
proof
it
is
,
that
they
themselves
were
never
truly
touched
in
conscience
for
their
sins
,
nor
do
yet
know
what
it
is
to
be
of
a
wounded
spirit
;
and
so
consequently
,
and
without
the
work
of
Gods
grace
on
themselves
:
yea
,
do
so
condemn
the
best
of
gods
servants
.
that
though
perhaps
their
profession
of
Religion
may
to
themselves
and
others
seem
fair
,
yet
they
never
knew
what
belongs
to
the
work
of
grace
in
themselves
or
others
.
And
thus
ere
they
be
aware
,
they
condemn
,
reproach
and
censure
such
as
are
deer
to
God
,
and
whom
God
in
love
corrects
and
keeps
low
a
while
.
You
may
hear
David
roaring
all
the
day
long
,
and
complaining
of
his
bones
which
God
had
broken
.
Psal.
32.3
.
and
51.8
.
So
King
Hezekiah
,
As
a
lion
saith
he
,
so
will
he
(
that
is
God
)
break
all
my
bones
,
Isai
.
38.13
,
14.
—
like
a
crane
or
swallow
so
did
I
chatter
:
I
did
mourn
as
a
dove
,
—
yea
Peter
wept
bitterly
:
and
Paul
complains
of
a
messenger
sent
to
buffet
him
,
which
made
him
so
cry
out
,
and
it
was
in
regard
of
that
prick
or
thorn
in
his
flesh
,
wherewith
his
heart
also
was
pricked
.
2
Cor.
12.
These
here
also
being
pricked
in
heart
,
cried
out
,
they
minded
nothing
but
mercy
,
they
no
longer
regarded
their
great
Rabbies
,
the
learned
Scribes
,
Pharisees
and
Priests
;
they
desire
the
company
of
the
despised
Apostles
,
and
seek
their
comfort
only
from
them
.
What
now
,
should
any
have
condemned
any
of
these
for
mad-men
,
fools
,
and
men
forsaken
of
God
?
No
,
if
any
so
should
have
done
,
as
in
Davids
case
they
did
,
they
should
have
been
the
ignorant
fools
themselves
.
3.
They
act
the
Devils
part
,
in
adding
offliction
to
the
afflicted
,
like
Simeon
and
Levi
,
Thirdly
I
adde
,
such
as
so
adde
affliction
to
affliction
,
in
so
doing
take
the
divels
office
upon
them
,
who
takes
advantage
of
mens
weaknesses
,
and
setteth
upon
them
when
they
are
lowest
,
and
at
the
worst
,
with
hope
by
laying
more
load
upon
them
to
discourage
them
,
and
to
make
them
weary
of
Gods
good
waies
.
Thus
as
Simeon
and
Levi
brethren
in
iniquity
,
and
like
the
cursed
Amalekites
set
upon
the
Shechemites
,
when
they
were
sore
the
third
day
after
their
Circumcision
(
for
then
wounds
prove
most
painfull
)
and
as
Amalek
met
the
Israelites
by
the
way
,
Deut.
25.17
,
18
,
19.
and
smote
the
hindmost
of
them
,
even
all
that
were
feeble
,
when
they
were
faint
and
weary
,
and
he
feared
not
God
,
for
which
the
memory
of
Amalek
was
to
be
blotted
out
:
So
the
Divel
stirres
up
his
instruments
to
lay
more
load
upon
such
as
are
laden
with
their
sins
by
discouragements
,
mockings
,
revilings
and
reproaches
,
and
all
this
either
to
bring
them
back
again
under
his
power
and
command
,
or
to
make
and
cause
them
sink
in
despaire
.
Such
are
merciless
parents
,
masters
,
&c.
to
their
afflicted
children
,
servants
,
friends
.
Thus
oftentimes
parents
,
masters
,
and
dear
friends
otherwise
,
seeing
their
children
,
servants
,
or
worldly
friends
to
come
into
the
aforesaid
condition
,
what
by
taunts
,
mocks
,
yea
threatnings
and
ill
usage
,
seek
to
discourage
them
,
cry
out
of
them
,
cast
them
off
,
and
disregard
them
as
unfit
for
their
service
,
as
lost
in
regard
of
their
hopes
of
preferment
in
the
world
or
the
like
;
all
this
while
ignorant
that
they
are
acting
the
Devils
part
,
who
thus
seeks
to
hinder
the
work
of
Gods
grace
in
them
.
And
doubtlesse
many
are
near
lost
,
if
not
altogether
,
(
after
some
beginnings
and
hope
given
)
by
the
discouragements
of
such
as
should
not
only
approve
of
them
,
but
adde
life
,
comfort
,
and
quickning
to
them
.
4.
Such
are
most
unlike
to
Christ
,
Fourthly
,
Let
such
know
that
they
are
far
from
Christs
mercifull
disposition
,
who
binds
up
the
broken
hearted
,
who
will
not
break
the
bruised
reed
,
nor
quench
the
smoaking
flax
:
being
herein
like
unto
a
loving
mother
,
which
most
tendreth
the
most
diseased
and
weakest
child
.
Of
him
it
is
said
,
He
shall
feed
his
flock
like
a
shepheard
:
Isai
.
40.11
.
he
shall
gather
the
lambs
with
his
arme
,
and
carry
them
in
his
bosome
,
and
shall
gently
lead
those
that
are
with
young
.
And
who
,
saith
the
Lord
,
Zach.
4.10
.
his
holy
Angels
.
hath
despised
the
day
of
small
things
?
Christ
I
am
sure
doth
not
,
the
glorious
Angels
do
not
:
for
they
disdain
not
to
afford
their
attendance
on
little
ones
,
having
a
charge
among
other
things
to
bear
them
up
in
their
hands
:
and
we
should
not
.
Psal.
91.12
.
and
to
the
godly
,
As
Christ
calleth
such
unto
him
Matth.
11.28
.
so
he
would
not
have
us
cast
them
from
us
;
No
,
he
by
his
Apostle
would
have
us
Comfort
the
feeble
minded
,
and
support
the
weak
.
Let
us
but
as
we
may
,
see
Christ
beginning
to
be
formed
in
them
,
1
Thes.
5.14
.
and
we
will
not
,
we
cannot
(
if
Christ
at
all
be
precious
in
our
eyes
)
despise
them
.
Seest
thou
then
such
a
contrite
one
,
who
see
Christ
in
these
contrite
ones
.
whose
spirit
is
cast
down
?
know
he
is
one
whose
heart
thus
pricked
and
pierced
is
a
preparing
and
fitting
to
be
a
Temple
,
and
as
it
were
another
heaven
,
for
God
himself
to
dwell
in
Isai
.
57.17
.
Take
heed
then
of
offending
any
one
,
the
least
of
such
:
for
saith
our
Saviour
,
Mat.
18.6
.
Who
so
shall
offend
one
of
these
little
ones
which
beleeve
in
me
,
it
were
better
for
him
that
a
milstone
were
hanged
about
his
neck
,
and
that
he
were
drowned
in
the
depth
of
the
Sea
.
CHAP.
XXII
.
An
Exhortation
to
men
of
all
sorts
to
get
this
mournfull
disposition
of
soul
for
sin
.
LAstly
,
A
Second
use
of
exhortation
to
all
,
that
we
labour
after
a
sorrowfull
disposition
of
soul
for
sin
in
our selves
,
as
a
thing
1.
Necessary
.
2.
Seasonable
and
befitting
1.
The
times
,
2.
The
persons
.
1.
Of
Kings
and
great
ones
,
2
Chron.
37.27
.
Why
?
to
conclude
all
,
Be
we
again
exhorted
all
of
us
,
to
be
so
far
from
condemning
this
mournful
disposition
in
others
,
that
we
rather
conceive
it
needfull
and
necessary
for
our selves
;
seeing
mourn
we
must
for
sin
,
either
here
savingly
,
if
we
willingly
undertake
it
,
and
frame
our
hearts
to
it
;
or
hereafter
eternally
and
hellishly
,
as
hath
been
said
.
And
it
is
a
disposition
not
only
such
as
befits
the
times
,
it
being
the
time
of
Jacobs
trouble
,
and
of
the
Churches
miseries
in
many
parts
of
the
world
,
but
all
sorts
and
conditions
of
men
and
women
.
1.
Kings
and
great
ones
who
are
tenderly
brought
up
,
may
seem
(
if
any
)
most
of
all
exempt
;
yet
behold
David
a
King
watering
his
couch
with
his
teares
;
King
Hezekiah
turning
to
the
wall
and
weeping
;
but
above
all
,
King
Josiah
humbling
himself
,
rending
his
clothes
,
and
weeping
before
the
Lord
,
Why
?
Though
to
other
men
they
be
as
gods
,
yet
to
God
whom
by
their
sin
they
offend
,
they
are
but
men
;
and
it
is
the
great
God
they
are
to
deal
withall
,
and
who
will
deal
with
them
as
well
as
with
others
,
seeing
he
is
no
respecter
of
persons
.
It
s
no
shame
but
the
honour
of
the
best
and
greatest
on
earth
to
humble
and
abase
themselves
before
the
great
and
dreadfull
God
.
Who
should
not
be
ashamed
to
humble
themselves
.
But
I
am
sure
it
shall
be
pride
and
matter
of
shame
in
meaner
men
not
to
do
it
,
when
such
great
and
godly
Kings
as
have
been
named
,
have
not
been
ashamed
so
to
do
.
2.
Rich
men
(
if
they
be
as
yet
unhumbled
)
are
called
on
to
weep
and
howl
,
2.
Rich
men
.
(
their
danger
being
so
great
and
their
salvation
so
difficult
)
by
being
told
what
else
in
the
end
will
befall
them
,
Jam.
5.1
,
2
,
&c.
3.
And
poor
men
should
strive
to
be
also
poor
in
spirit
,
3.
Poor
men
.
their
outward
poverty
and
wants
inviting
them
thereunto
,
as
we
see
in
the
Prodigall
,
whose
poverty
and
wants
(
though
deeper
matters
be
implied
)
humbled
him
and
sent
him
home
unto
(
God
)
his
Father
.
4.
Young
men
should
begin
betimes
,
4.
Young
men
.
and
so
by
godly
sorrow
prepare
themselves
to
do
God
long
and
cheerfull
service
;
they
should
make
use
of
,
and
maintain
that
naturall
tenderness
which
is
in
them
,
least
by
time
and
continuance
in
sin
,
they
grow
more
sencelesse
and
hard-hearted
.
5.
And
older
men
though
perhaps
lesse
disposed
to
weep
,
5.
Old
men
.
yet
have
the
greater
cause
by
reason
of
their
long
continuance
in
sin
,
and
as
being
in
all
probability
nearer
either
heaven
or
(
if
they
have
not
formerly
mourned
)
hell
,
and
the
everlasting
torments
thereof
,
which
cannot
otherwise
be
prevented
but
by
timely
sorrow
here
on
earth
.
6.
Nay
it
concerns
us
all
generally
,
whatsoever
our
relations
are
on
earth
,
6.
All
generally
,
whether
considered
,
1.
As
men
,
Jam.
4.9.10
.
who
by
St.
James
are
called
on
to
be
afflicted
and
mourn
and
weep
:
Let
your
laughter
(
your
carnall
rejoycing
)
saith
he
,
be
turned
to
mourning
,
(
let
it
be
the
matter
of
your
sorrow
that
you
have
so
carnally
rejoyced
,
)
and
your
joy
to
heaviness
.
Humble
your selves
under
the
mighty
hand
of
God
,
&c.
It
becomes
us
all
thus
to
do
.
Are
we
men
?
since
sin
came
into
the
world
,
the
world
it self
is
but
a
vale
of
teares
,
whose
condition
is
to
be
here
on
earth
,
as
in
a
vale
of
misery
.
a
house
of
mourning
and
mortality
:
and
surely
mad
mirth
and
laughter
doth
not
become
it
or
us
,
being
as
men
banished
into
a
strange
land
,
from
heaven
the
place
of
joy
.
But
are
we
Christians
,
are
we
members
of
Christ
?
2.
As
Christians
that
we
may
Phil.
3.10
.
be
conformable
to
Christ
.
Then
weeping
and
mourning
will
well
become
and
befit
us
,
that
we
may
be
conformable
to
him
our
Head
in
his
death
and
sufferings
here
,
as
we
hope
be
like
him
in
glory
hereafter
.
2
Tim.
2.11
,
12.
This
is
a
faithfull
saying
,
If
we
be
dead
with
him
,
we
shall
also
live
with
him
:
If
we
suffer
with
him
,
we
shall
also
raign
with
him
,
saith
the
Apostle
.
and
suffer
with
him
,
Matth.
26.37
,
38.
Now
his
sufferings
were
for
our
sins
,
when
his
soul
was
exceeding
sorrowfull
even
to
the
death
,
and
he
offered
up
prayers
,
and
supplications
with
strong
crying
and
teares
.
Heb.
5.7
.
Now
though
his
sorrows
and
sufferings
being
alone
satisfactory
,
were
to
ease
and
free
us
from
everlasting
sorrows
,
yet
sorrow
we
must
,
not
by
way
of
satisfaction
,
but
of
sympathie
,
not
by
way
of
satisfaction
,
but
of
sympathy
.
and
so
far
only
as
by
tasting
the
bitterness
of
our
own
sin
,
we
may
not
only
so
far
suffer
with
him
,
but
feel
and
expresse
the
more
joy
and
thankfulnesse
to
him
who
drunke
the
very
dregs
of
that
cup
of
trembling
and
of
wrath
,
which
we
should
have
been
made
to
swallow
down
,
(
as
shall
the
damned
who
now
by
not
sorrowing
in
time
,
lose
the
benefit
of
Christs
death
and
sufferings
)
but
whereof
we
,
who
are
now
touched
and
pricked
in
heart
for
our
sins
,
do
only
sip
and
taste
a
little
.
Moe
lets
of
godly
sorrow
,
with
their
remedies
barely
named
.
You
have
heard
of
Le
ts
to
this
godly
sorrow
,
which
I
endeavoured
to
remove
,
and
to
which
I
do
refer
;
some
moe
might
here
be
added
,
such
as
are
from
the
suggestions
of
Satan
,
telling
us
such
an
austere
course
is
a
needless
strictness
;
from
distractions
occasioned
by
other
men
and
other
businesses
,
from
our selves
,
and
from
that
naturall
indisposition
unto
duties
of
this
nature
;
and
from
a
love
of
pleasures
,
and
lothnesse
to
bid
vain
pleasures
adieu
:
unto
all
which
must
be
opposed
watchfulnesse
,
prayer
,
good
consideration
of
the
straitnesse
of
the
way
and
gate
of
life
,
and
the
necessity
of
the
duty
.
The
sweet
content
and
true
pleasure
which
is
in
these
waies
of
God
,
when
sensuall
men
can
find
no
pleasure
,
no
not
in
things
otherwise
necessary
,
naturall
and
lawfull
,
unlesse
there
be
sin
in
them
,
and
some
tang
of
the
forbidden
fruit
,
and
leaven
of
corruption
:
Whereas
there
is
no
such
pleasure
as
to
overcome
pleasure
,
no
such
delight
in
the
acting
of
sin
,
as
pleasure
in
resisting
the
temptation
thereunto
,
&c.
But
we
may
seem
to
have
said
enough
already
of
such
things
.
Conclusion
exhorting
to
get
soft
hearts
,
Therefore
let
us
as
we
love
our
soules
,
shew
care
to
make
good
use
of
the
things
we
have
heard
and
known
;
aboue
all
things
labouring
in
the
use
of
the
meanes
abovesaid
,
to
get
tender
,
humble
,
soft
and
relenting
hearts
;
and
when
we
have
got
them
,
to
keep
and
preserve
them
so
in
and
by
the
frequent
use
of
the
same
and
other
like
means
,
and
keep
them
so
,
How
?
and
holy
exercises
of
prayer
,
meditation
,
hearing
,
reading
,
conference
with
such
as
have
been
humbled
;
through
neglect
of
which
we
shall
find
ovr
hearts
insensibly
to
grow
hard
,
and
through
cold
performance
of
duty
to
freez
again
:
Even
as
the
water
in
the
cold
of
winter
soon
freezeth
into
hard
ice
;
which
once
broken
in
some
parts
of
it
,
that
cattell
may
drink
thereat
,
or
for
other
uses
,
is
kept
open
by
daily
breaking
of
it
;
which
care
being
for
some
few
dayes
neglected
,
requires
greater
pains
to
break
and
open
it
again
:
Simile
.
So
a
soft
heart
and
Gods
Spirit
once
had
,
are
easily
kept
by
daily
care
;
but
hardly
recovered
,
when
through
negligence
we
have
lost
them
.
CHAP.
XXIII
.
Where
is
shewed
what
these
Converts
said
:
and
that
the
heart
being
once
affected
,
sheweth
it self
by
words
,
and
thereby
may
be
discovered
.
It
followeth
:
And
said
unto
Peter
and
the
rest
of
the
Apostles
,
Men
and
brethren
,
The
second
effect
of
Peters
Sermon
,
or
,
What
these
Converts
said
.
What
shall
we
do
?
IT
hath
already
been
considered
what
these
Converts
heard
,
and
what
they
suffered
;
we
must
next
consider
what
they
said
.
And
said
unto
Peter
,
&c.
]
where
(
me
thinks
)
I
see
them
framing
into
true
Christians
,
and
becoming
like
a
well
set
and
tuned
clock
;
where
the
heart
(
which
in
them
was
pricked
and
moved
)
is
like
the
master-wheel
,
They
are
compared
to
a
clock
.
moving
by
the
weights
of
their
own
sin
and
of
Gods
wrath
,
not
without
some
sense
,
allurement
and
hope
of
mercy
:
their
tongue
,
like
the
bell
,
on
which
the
hammer
,
after
the
moving
of
the
first
wheel
,
doth
strike
,
which
truely
sheweth
the
inward
disposition
of
the
heart
,
and
how
it
is
affected
;
and
then
their
hand
,
like
the
pointer
,
shews
it self
ready
to
do
,
and
put
in
execution
whatsoever
it
(
according
to
Gods
word
)
shall
be
directed
unto
;
as
being
right
in
heart
,
tongue
and
hand
,
as
we
should
be
in
all
other
duties
,
as
of
thankfulnes
.
for
they
being
pricked
in
heart
,
said
,
What
shall
we
do
?
here
is
heart
,
tongue
and
hand
agreeing
in
a
sweet
harmony
together
in
this
first
work
of
conversion
:
as
indeed
they
do
and
should
do
in
all
other
parts
and
particulars
of
Christian
practise
and
duty
;
as
in
our
thankefulnesse
towards
God
,
where
the
heart
must
begin
,
Non
sola
vox
sonet
,
sed
&
manus
consonet
,
verbis
facta
concordent
,
Aug.
in
Psal.
149.
and
in
the
inward
acknowledgement
of
Gods
mercies
and
Attributes
love
God
,
Psal.
116.1
.
and
the
soul
,
yea
all
that
is
within
(
understanding
,
memory
,
will
and
affections
)
must
praise
him
,
Psal
.
103.1
.
Then
accordingly
our
mouths
must
speak
of
,
and
shew
forth
his
praises
,
Psal
.
51.
and
our
hands
work
,
and
shew
us
really
thankfull
;
which
is
the
end
of
all
mercies
,
temporall
,
Psal
.
105.43
,
44
,
45.
Deut.
10.12
,
13.
and
spirituall
,
Luke
1.74
,
75.
So
God
would
have
us
perform
duty
to
men
,
even
to
our
enemies
(
much
more
to
himself
)
as
Matth.
5.44
,
45.
where
you
will
finde
both
a
Diligite
of
the
heart
,
and
of
love
of
enemies
.
Love
your
enemies
:
a
Benedicite
of
the
tongue
,
Blesse
them
that
curse
you
:
and
a
Benefacite
of
the
hand
,
This
their
behaviour
is
a
signe
of
the
sincerity
of
their
sorrow
.
Do
good
to
them
that
hate
you
.
And
so
here
:
It
was
a
good
signe
that
they
were
rightly
and
savingly
pricked
in
heart
,
when
in
this
humble
and
loving
manner
they
spake
unto
the
Apostles
,
sought
direction
from
them
,
and
offered
themselves
ready
and
willing
to
do
accordingly
.
Others
being
pricked
,
are
more
hardened
then
before
,
and
kick
against
the
prick
,
hating
that
word
and
those
persons
that
do
rebuke
them
,
as
those
other
Jews
did
Stephen
,
Acts
7.
which
puts
a
manifest
difference
between
such
as
are
savingly
pricked
,
and
such
as
are
not
;
Four
particulars
to
be
spoken
of
here
.
by
which
we
may
and
should
examine
and
try
our selves
.
1.
Who
thus
spake
and
said
.
Such
as
were
pricked
.
Here
we
will
consider
,
1
Who
thus
said
or
spake
.
2
When.
3
To
whom
.
4
What
said
they
.
1
Who
?
Such
as
were
pricked
in
heart
.
No
marvell
if
thus
by
the
tongue
they
shewed
the
grief
and
sorrow
of
their
hearts
:
It
s
a
signe
they
were
now
sensible
of
their
own
hatefull
sins
,
and
of
Gods
just
judgements
due
unto
them
;
of
both
which
formerly
they
were
insensible
:
as
indeed
the
greatest
evils
always
are
such
as
men
are
least
sensible
of
,
as
the
heathen
Philosopher
instanceth
in
ignorance
,
folly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Rhet.
2.
injustice
,
&c.
Now
that
Gods
word
and
grace
began
secretly
to
put
some
life
into
them
,
and
that
they
began
to
be
at
some
distance
with
their
sin
,
having
it
now
not
so
much
in
them
as
before
them
,
they
become
sensible
of
the
same
,
and
shew
so
much
by
speech
.
Where
the
heart
is
truely
and
inwardly
affected
in
any
kind
,
especially
where
it
is
inwardly
wounded
,
and
in
anguish
,
Doctr.
The
heart
shews
it self
by
words
,
and
thereby
may
be
judged
.
it
shews
,
vents
,
and
bewrayeth
it self
by
the
mouth
,
and
by
words
.
Words
will
burst
our
like
fire
which
cannot
be
hid
.
David
resolving
to
keep
his
mouth
with
a
bridle
,
Psal.
39.1
,
2
,
3.
while
the
wicked
was
before
him
;
yet
when
by
holding
his
peace
his
sorrow
was
stirred
,
my
heart
(
saith
he
)
was
hot
within
me
,
while
I
was
musing
the
fire
burned
:
then
spake
I
with
my
tongue
.
So
in
matter
of
joy
,
where
the
heart
rejoyceth
,
Acts
2.26
.
the
tongue
will
be
glad
;
so
where
faith
is
in
the
heart
,
there
wil
be
confession
of
faith
in
the
mouth
,
Rom.
10.10
.
where
the
heart
boyleth
,
bubleth
up
,
or
as
we
English
it
,
enditeth
a
good
matter
,
there
the
tongue
will
be
the
pen
of
a
ready
writer
,
Psal.
45.1
.
The
mouth
of
the
righteous
speaketh
wisdome
,
and
his
tongue
taketh
of
judgement
:
Why
?
The
Law
of
his
God
is
in
his
heart
,
Psal.
37.30
,
31.
A
good
man
,
out
of
the
good
treasure
of
his
heart
bringeth
forth
that
which
is
good
:
and
an
evill
man
out
of
the
evill
treasure
of
his
heart
bringeth
forth
that
which
is
evill
:
for
of
the
abundance
of
the
heart
his
mouth
speaketh
,
Luke
6.45
.
This
here
appears
in
the
passion
of
sorrow
,
where
being
pricked
in
heart
,
especially
in
sorrow
and
anguish
.
the
tongue
expresseth
truely
the
sorrow
of
it
,
as
the
stroaks
on
the
instrument
,
or
voice
of
the
singer
answers
the
notes
that
are
prickt
in
the
rules
.
Dr.
Featly
.
So
that
by
the
quality
and
nature
of
the
speech
or
words
uttered
,
the
inward
condition
,
the
sincerity
and
soundnesse
,
or
unsoundnesse
of
its
sorrow
is
commonly
discovered
.
as
we
see
differently
in
David
.
David's
conscience
being
inwardly
troubled
for
sin
,
whilest
he
kept
silence
,
he
found
Gods
hand
still
more
heavie
upon
him
:
Then
(
said
he
)
I
acknowledged
my
sin
unto
thee
,
and
mine
iniquitie
have
I
not
hid
:
I
said
,
I
will
confesse
my
transgressions
unto
the
Lord
;
and
thou
forgavest
the
iniquity
of
my
sin
,
Psal.
32.3
,
4
,
5.
These
here
in
effect
do
the
same
;
by
these
words
of
theirs
confessing
(
as
hath
been
said
)
their
sins
,
and
finding
like
mercy
,
ver.
38.
On
the
other
hand
,
Cain
being
pricked
in
heart
and
conscience
for
his
bloody
sin
,
and
in
Cain
,
doth
also
speak
and
utter
;
and
some
other
Jews
.
but
what
?
words
of
despair
:
so
those
Acts
7.54
.
being
cut
to
the
heart
,
gnashed
upon
Stephen
with
their
teeth
,
and
uttered
words
of
desperate
rage
and
madnesse
,
crying
out
with
a
loud
voice
,
—
and
stoning
him
,
v.
57.
And
howsoever
in
affliction
the
tongue
sometime
belie
the
heart
,
Hypocrites
may
counterfeit
.
Psal.
78.34
,
35
,
36.
as
in
the
grosser
hypocrite
,
yea
also
self-deceiver
,
who
,
when
God
smites
them
,
enquire
early
after
him
,
as
did
the
Israelites
in
the
wildernesse
:
Neverthelesse
they
did
flatter
him
with
their
mouth
,
and
they
lyed
unto
him
with
their
tongues
:
Yet
,
I
say
,
in
true
grief
,
the
tongue
truly
sympathizeth
with
the
heart
,
and
expresseth
the
affections
of
it
truly
:
as
in
the
Parrot
,
Yet
they
bewray
themselves
by
their
words
,
&c.
which
being
beaten
,
cryes
like
it self
with
its
naturall
voyce
,
and
not
as
at
other
times
,
like
a
man
,
artificially
.
And
though
Pharaoh
,
Judas
,
and
many
like
unto
them
,
seem
to
shew
by
their
words
and
confession
some
compunction
of
heart
;
yet
both
their
words
(
being
well
weighed
)
at
least
their
after-deeds
do
shew
the
hypocrisie
or
deceit
of
their
hearts
,
and
that
their
grief
was
not
true
and
genuine
for
their
sins
,
but
for
the
punishment
,
and
through
legall
terrours
,
or
meer
naturall
conscience
within
them
.
Contrariwise
,
a
good
heart
,
being
smitten
of
God
,
will
either
be
silent
unto
God
,
and
not
dare
to
mutter
or
murmure
against
him
;
or
withall
it
will
utter
onely
good
words
,
as
we
see
in
Job
,
chap.
1.21
,
22.
and
chap.
13.15
.
Though
he
slay
me
,
yet
will
I
trust
in
him
.
Thus
it
is
constantly
with
it
,
though
perhaps
in
a
fit
it
may
forget
it self
,
and
utter
words
of
discontent
,
as
we
see
in
the
same
Job
,
and
Jeremiah
,
and
others
.
The
reason
of
all
this
is
that
sincerity
and
integrity
which
is
in
the
heart
of
those
whom
God
doth
soundly
touch
,
Reason
.
which
is
a
single
heart
,
not
a
heart
and
a
heart
,
or
a
tongue
and
life
different
from
the
heart
;
which
it
seems
Nature
it self
would
teach
us
all
,
seeing
Anatomists
teach
,
that
the
heart
and
tongue
hang
upon
one
string
;
Dr.
F.
ibid.
so
that
when
the
heart
is
moved
with
any
passion
or
perturbation
,
the
hammer
(
as
in
the
former
resemblance
)
beats
upon
the
bell
,
and
the
mouth
soundeth
,
and
answers
the
motions
and
affections
of
the
heart
.
Vse
.
1
In
our
sorrows
,
to
shew
our
sincerity
by
our
words
,
and
by
the
nature
of
them
.
Let
us
therefore
,
when
Gods
hand
toucheth
us
,
shew
by
our
words
(
and
deeds
also
)
sutable
,
that
our
hearts
are
inwardly
well
affected
,
and
truly
humbled
under
his
hand
for
our
sins
,
truly
desirous
how
to
pacifie
him
,
and
to
procure
true
peace
to
our
consciences
.
It
s
a
signe
the
hearts
of
many
are
but
lightly
pricked
or
touched
with
remorse
for
their
sins
,
they
do
so
little
complain
or
make
their
moan
to
others
,
who
may
afford
them
ease
by
their
counsell
and
good
directions
.
As
on
the
other
hand
,
such
as
most
complain
,
out
of
an
inward
feeling
of
their
sins
,
and
who
accordingly
move
doubts
and
questions
concerning
their
estate
of
soul
,
are
none
of
the
worst
Christians
;
at
least
they
are
in
a
good
way
.
2
And
so
generally
,
For
more
general
Vse
:
It
were
to
be
wished
,
that
men
by
their
words
and
language
,
as
also
by
the
nature
and
quality
of
their
discourse
and
speech
,
did
shew
the
soundnesse
,
holinesse
and
integrity
of
their
hearts
within
more
then
they
do
.
The
heart
will
be
venting
it self
by
the
tongue
,
and
commonly
according
to
that
abundance
which
is
in
the
heart
the
mouth
will
be
speaking
:
A
reproof
of
such
as
pretending
good
hearts
,
yet
are
tongue-tied
,
Many
talk
much
of
their
good
hearts
to
God
ward
;
but
if
their
hearts
within
were
so
good
(
holy
hearts
,
believing
hearts
,
humble
hearts
,
hungering
hearts
,
zealous
hearts
)
as
they
pretend
,
they
would
not
be
so
tongue-tied
as
they
are
,
either
to
God-ward
,
or
towards
others
.
If
Gods
word
were
in
the
heart
of
many
Ministers
,
1
In
Preaching
.
at
least
as
a
burning
fire
,
they
would
soon
grow
weary
with
forbearing
to
preach
and
to
speak
in
his
Name
,
Jer.
20.8
,
9.
though
his
word
should
be
made
a
reproach
to
them
,
and
a
derision
daily
.
So
if
the
hearts
,
whether
of
many
Ministers
or
others
,
2
In
Prayer
.
were
truly
pinched
with
sense
of
their
own
and
peoples
wants
,
they
could
not
take
up
with
bare
generall
forms
of
words
in
their
seeming
prayers
,
or
with
a
generall
invitation
of
others
to
pray
,
or
at
best
,
to
joyn
with
them
in
rehearsing
(
more
then
praying
)
the
Lords
prayer
.
The
heart
truly
touched
with
a
sense
of
its
own
guiltinesse
,
and
of
Gods
displeasure
,
or
of
its
own
wants
,
could
not
take
up
with
forms
of
words
framed
by
others
,
or
at
least
long
rest
in
them
,
but
would
vent
it self
by
words
,
at
least
by
sighs
and
groans
sutable
to
its
condition
.
Such
as
complain
that
for
any
expressions
of
their
own
,
they
are
tongue-tied
in
Prayer
,
let
them
strive
to
get
better
hearts
,
sensible
hearts
,
sanctified
hearts
,
hearts
full
of
the
spirit
of
God
,
which
is
a
spirit
of
grace
and
of
supplication
:
Zech.
12.10
.
for
were
they
full
of
it
,
they
would
otherwise
vent
themselves
then
they
do
:
whereas
now
they
draw
neer
to
God
onely
with
the
mouth
,
and
with
their
lips
honour
him
,
but
have
their
hearts
removed
far
from
him
,
Isa.
29.
ver.
13.
their
hearts
are
more
tyed
and
shut
up
then
their
tongues
;
and
so
in
effect
both
are
tyed
to
God-ward
.
So
many
are
,
and
some
complain
,
that
they
are
not
so
profitable
in
discourse
and
in
private
conversation
with
others
by
holy
conference
as
they
should
be
,
3
In
speaking
of
good
things
,
by
instructing
,
exciting
,
and
for
God
,
exhorting
,
encouraging
of
others
,
yea
,
admonishing
and
reproving
them
for
their
vanity
,
oaths
,
reviling
of
Gods
people
,
and
his
people
.
and
for
their
speaking
evill
of
Gods
good
ways
:
But
if
these
would
look
into
the
true
cause
hereof
,
they
would
finde
,
that
either
the
Law
of
God
is
not
at
all
in
their
hearts
,
for
then
they
would
speak
wisdome
,
and
their
tongue
would
talk
of
judgement
:
or
that
their
hearts
are
not
so
holy
,
so
charitable
,
and
compassionate
towards
others
,
so
zealous
for
God
and
his
honour
,
and
such
beleeving
hearts
as
they
should
be
,
or
for
time
of
profession
,
calling
and
means
might
be
.
But
for
a
tongue
that
straitens
it self
to
speak
of
better
things
then
are
in
the
heart
,
A
dissembling
tongue
reproved
,
&c.
either
in
matters
of
God
and
of
profession
of
godliness
,
or
in
duties
and
profession
of
love
towards
others
,
this
is
a
lying
tongue
,
a
deceitfull
tongue
,
as
Psalm
109.2
.
and
120.2
,
3.
Psal.
50.19
.
and
52.2
,
—
4.
such
as
God
will
cut
out
;
and
as
is
but
for
a
moment
,
Prov.
12.19
.
a
signe
of
a
gross
hypocrite
,
and
of
a
fool
,
Prov.
10.18
,
-20
Such
dissembling
with
God
and
man
argues
abundance
of
wickedness
in
the
heart
,
which
if
it
were
truly
and
sincerely
affected
,
would
without
all
simulation
and
dissimulation
accordingly
vent
it self
to
others
,
as
it
did
in
these
here
,
who
being
soundly
and
savingly
pricked
in
heart
and
humbled
,
did
in
all
humility
,
meekness
and
reverence
to
the
Apostles
of
Christ
,
truly
and
sincerely
beg
their
advice
,
with
full
purpose
of
heart
to
follow
the
same
;
which
they
also
did
.
See
Deut.
5.28
,
29.
Others
perhaps
purpose
and
promise
fair
,
but
their
hearts
deceive
them
.
CHAP.
XXIV
.
Shewing
,
that
in
trouble
of
Conscience
for
sin
Means
would
presently
be
used
.
2
When
?
Presently
.
BUt
secondly
,
When
did
they
this
?
When
sought
they
after
ease
,
and
after
the
means
of
their
cure
?
forthwith
,
presently
and
immediately
:
It
s
said
,
They
(
hearing
)
were
pricked
in
heart
,
and
said
.
They
did
not
suffer
the
Apostles
to
depart
from
them
till
they
had
sought
their
advice
and
obtained
it
.
I
know
,
many
seek
ease
too
soon
;
but
I
have
fully
(
I
hope
)
warned
such
of
that
deceit
.
These
here
were
truly
and
sufficiently
humbled
,
as
hath
been
shewed
from
pregnant
proofs
from
the
Text
:
and
when
thou
findest
thy self
so
,
then
defer
not
to
seek
relief
;
so
thy
joy
and
comfort
shall
be
seasonable
,
and
not
over-hasty
,
as
it
is
in
many
hypocrites
,
signified
by
the
stony
ground
,
who
immediately
without
any
touch
of
conscience
or
true
humiliation
going
before
,
receive
the
word
with
joy
:
Matth.
13.20
.
Note
.
Means
would
presently
be
used
for
the
cure
and
ease
of
consciences
truly
touched
.
The
Observation
hence
is
;
That
when
mens
Consciences
are
truly
pricked
and
wounded
by
the
word
,
good
means
would
presently
be
sought
after
and
used
:
as
we
see
here
in
Paul
,
Acts
8.
and
in
the
jaylor
,
Acts
16.
and
in
King
Josiah
,
2
Chr.
34.19
,
20
,
21.
It
s
not
enough
that
a
man
be
sensible
of
his
pain
,
but
he
must
also
seek
to
the
Physician
:
as
it
is
not
enough
that
a
man
that
is
wounded
in
a
fray
,
complain
of
his
sore
,
cry
out
of
brawling
,
and
repent
of
his
anger
,
rashnesse
,
and
hastiness
,
yea
and
resolve
not
to
be
so
hasty
again
;
but
it
will
behove
him
presently
to
seek
to
the
Surgeon
for
help
and
cure
:
So
is
it
here
in
the
prickings
and
woundings
of
conscience
,
where
a
man
must
not
desay
to
seek
to
Christ
,
and
to
his
word
and
Ministers
for
direction
and
comfort
,
and
afterward
he
must
follow
and
practise
the
same
.
Why
?
1
Wounds
,
as
of
body
,
so
of
soul
,
neglected
prove
dangerous
.
And
good
reason
for
it
:
1
Nature
and
experience
tels
us
,
that
green
wounds
are
soonest
cured
,
if
balsome
be
presently
poured
in
:
an
hurt
,
breach
or
sore
long
neglected
doth
the
more
deeply
fester
,
and
so
may
prove
gangrained
and
deathfull
:
so
a
bleeding
upon
a
little
wound
or
prick
not
stayed
in
time
,
may
prove
mortall
and
desperate
:
or
as
a
bone
dislocated
or
out
of
joynt
,
the
longer
the
setting
of
it
is
forborn
,
the
cure
and
setting
of
it
will
be
with
much
greater
pain
to
the
Patient
,
and
with
much
more
difficultie
;
yea
,
it
may
so
long
be
neglected
,
that
no
skill
or
art
of
man
can
bring
it
right
again
.
So
it
is
in
the
cure
of
a
wounded
spirit
and
of
a
bleeding
conscience
.
2
The
heart
being
sofined
is
fittest
to
be
wrought
upon
.
2
The
heart
being
newly
pricked
,
softned
and
made
sensible
,
is
more
plyable
and
soft
to
receive
the
impressions
of
grace
:
as
the
ground
is
fittest
to
receive
the
seed
after
it
is
newly
riven
up
and
plowed
;
and
wax
the
impreffion
of
the
seal
when
it
is
once
softned
and
molten
.
We
use
to
say
,
It
is
good
striking
while
the
iron
is
hot
:
for
as
iron
after
heating
,
being
suffered
to
cool
,
is
less
malleable
and
frameable
then
before
;
and
as
water
once
heated
will
sooner
cool
and
freez
into
ice
then
other
water
;
so
is
it
with
the
heart
of
man
:
if
being
once
softned
through
sense
of
sin
,
we
take
not
the
time
to
bind
it
up
,
and
to
work
upon
it
,
it
will
be
more
uncapable
of
cure
and
comfort
.
3
To
neglect
or
defer
cure
3
Yea
,
men
once
touched
in
conscience
for
sin
,
if
they
neglect
to
seek
for
remedy
,
or
to
submit
unto
it
when
it
is
shewed
,
as
they
are
apter
to
forget
their
sorrows
,
and
to
be
carried
away
by
many
occasions
and
worldly
affairs
,
Psal.
51.3
.
when
sin
newly
committed
is
better
known
and
remembred
with
all
the
aggravating
circumstances
of
it
:
so
it
is
just
with
God
to
deny
them
cure
,
that
with
Esau
,
they
shall
find
no
place
of
repentance
,
though
they
seek
it
carefully
with
teares
,
provokes
God
to
deny
it
,
Hebr.
12.17
.
and
to
reject
them
,
as
he
did
the
five
foolish
Virgins
,
when
they
would
inherit
the
blessing
,
and
to
shut
the
door
of
mercy
and
of
heaven
upon
them
,
who
when
they
stood
in
need
,
and
were
some
way
sensible
of
their
need
of
mercy
,
seeing
we
so
refuse
his
first
offers
.
yet
neglected
and
deferred
to
seek
it
,
or
to
accept
it
when
it
was
offered
.
Now
God
by
such
prickings
of
the
conscience
comes
near
us
,
and
would
awaken
us
out
of
the
deep
sleep
of
our
sins
;
which
his
mercie
if
we
do
neglect
,
we
provoke
him
to
leave
us
,
to
depart
from
us
,
and
must
not
expect
he
should
come
so
near
us
again
,
but
leavens
wholly
to
our
own
hardnesse
even
to
perish
in
the
same
.
Use
1.
Not
to
conceal
our
sin
and
anguish
for
it
,
either
through
love
to
sin
,
This
is
of
Use
,
1.
For
such
as
in
their
anguish
of
conscience
for
some
sin
or
sins
of
theirs
do
conceal
and
smother
the
same
;
some
through
pride
and
love
to
their
sins
which
they
will
(
though
inwardly
they
smart
for
them
)
desire
to
hide
under
their
tongues
as
sweet
morsels
,
till
at
length
they
become
as
the
gall
of
Aspes
within
them
,
Job
20.11
,
12.
They
would
be
comforted
,
but
(
secretly
in
heart
still
cleaving
to
their
sin
)
they
resolve
not
to
confesse
the
same
,
though
to
such
as
are
both
able
to
direct
and
comfort
them
,
and
faithfull
to
conceal
their
shame
.
Thus
concealing
the
true
cause
of
their
inward
maladie
,
the
wound
festers
,
and
at
length
it
may
be
on
their
deathbed
,
if
not
sooner
,
they
are
so
overwhelmed
with
horror
and
despair
(
and
that
by
Gods
just
judgement
)
that
all
the
spirituall
Physitians
in
the
Town
or
City
,
can
afford
them
no
true
comfort
or
ease
.
They
may
thank
their
love
to
their
sin
for
this
,
in
that
though
they
smarted
inwardly
for
it
,
yet
they
were
loth
to
bewray
it
or
make
it
known
,
even
then
loving
it
when
they
were
in
torment
for
it
.
Others
,
2.
Or
through
shame
fac'dness
.
through
shame
and
bashfulnesse
keep
close
their
sin
,
which
yet
they
both
sorrow
for
and
do
hate
,
and
so
long
inwardly
groane
under
the
burthen
of
it
,
till
they
feel
it
as
fire
hid
and
smothered
within
them
,
or
their
consciences
as
a
close-stopt
burning
oven
;
whereby
at
length
they
are
forced
(
through
Gods
goodness
to
them
)
to
give
vent
to
the
fire
,
to
seek
ease
to
their
consciences
by
acknowledgement
of
their
sin
to
God
,
and
also
to
men
(
as
the
case
may
require
)
which
they
might
much
sooner
have
attained
unto
if
they
had
sooner
sought
to
or
made
use
of
the
remedy
.
This
was
Davids
case
,
Psal.
32.3
,
4.5
.
This
may
teach
such
,
when
with
these
converts
here
they
are
inwardly
smitten
and
pricked
in
their
heart
,
to
take
heed
of
bleeding
inwardly
,
which
is
ever
dangerous
;
It
s
dangerous
to
keep
the
divels
counsel
,
let
them
rather
,
without
denying
or
concealing
any
longer
their
sins
,
seek
after
the
meanes
of
helpe
and
cure
.
And
if
they
have
any
doubts
or
temptations
within
themselves
,
let
them
be
sure
not
long
to
conceal
or
smother
the
same
.
or
to
bleed
inwardly
.
This
were
to
keep
the
Divels
counsel
,
which
hath
had
in
some
very
fearfull
and
dismall
effects
;
whereas
the
making
known
of
such
doubts
and
inward
close
temptations
upon
suggestions
of
Satan
,
hath
both
defeated
him
,
and
freed
them
of
their
anguish
and
many
desperate
feares
.
The
longer
such
things
are
concealed
,
the
longer
(
at
the
best
)
are
the
patients
held
in
torture
,
and
the
more
doubtfull
(
if
not
desperate
)
the
cure
will
prove
.
2.
Hearers
once
made
to
tremble
,
and
troubled
by
the
word
,
must
take
and
make
use
of
the
season
.
2.
A
more
generall
Use
is
for
hearers
,
whose
consciences
doubtless
are
often
touched
,
so
that
whilest
with
Felix
they
hear
discourses
of
righteousnesse
,
temperance
,
and
judgement
to
come
,
their
guilty
consciences
make
them
to
tremble
,
and
do
inwardly
prick
,
smite
,
wound
,
and
sting
them
.
Now
what
should
they
do
in
this
case
?
Shall
they
with
Felix
shuffle
off
the
businesse
,
this
great
and
weighty
work
till
they
have
a
convenient
season
?
God
forbid
;
so
did
Felix
indeed
,
but
that
season
never
came
yet
,
so
that
his
trembling
proved
to
him
but
a
summoner
to
hell
,
and
a
harbinger
to
Gods
judgement
,
as
the
like
trembling
neglected
will
prove
now
to
others
who
make
no
better
use
of
it
then
he
did
.
Oh
no
,
the
only
season
is
now
when
God
by
his
word
faithfully
taught
and
brought
home
to
the
soul
doth
begin
to
trouble
the
conscience
.
For
as
when
the
Angel
(
Joh.
5.4
.
)
went
down
at
a
certain
season
into
the
pool
of
Bethesda
,
and
troubled
the
water
,
whosoever
then
first
after
the
troubling
of
the
water
stepped
in
,
was
made
whole
of
whatsoever
disease
he
had
:
So
the
season
would
be
watched
and
presently
taken
when
the
Angel
or
messenger
and
minister
of
God
by
the
word
,
smites
,
wounds
,
and
troubles
the
conscience
,
to
procrastinate
or
put
all
off
to
another
season
,
till
sickness
,
dispatch
of
other
business
,
old
age
or
time
of
death
,
is
desperately
to
neglect
a
mans
self
and
soul
.
If
then
thou
wilt
follow
wholsome
advice
,
Wholsome
advice
which
is
presently
to
get
the
sting
and
thorn
removed
.
so
soon
as
thou
findest
thy
conscience
struck
by
the
word
,
and
thy
heart
pierced
,
so
soon
(
after
hearing
)
retire
thy self
into
thy
closet
,
withdraw
thy self
from
vain
company
,
examine
wel
thy
conscience
,
help
to
drive
and
strike
home
these
nails
to
the
head
;
defer
not
to
step
in
presently
for
cure
into
these
waters
which
are
healing
;
look
up
forthwith
being
thus
stung
,
to
Christ
,
figured
by
the
brazen
Serpent
;
put
it
not
off
till
some
other
time
,
least
thou
die
of
the
wound
and
stinging
.
Be
here
in
this
case
,
as
the
shot
or
wounded
Hart
,
which
presently
seeks
to
dittanie
as
his
only
remedie
to
cause
the
dart
fall
out
:
If
you
have
received
into
your
bosome
any
such
dart
,
seek
presently
to
get
it
pulled
out
,
least
otherwise
it
be
your
death
.
Learn
of
Paul
,
who
not
only
at
his
first
conversion
,
being
struck
and
charged
in
conscience
,
with
his
sin
of
persecuting
of
Christ
in
his
members
,
Acts
9.6
.
sought
to
Christ
for
direction
;
but
afterward
having
some
sting
,
prick
and
thorn
left
sticking
in
him
,
2
Cor.
12.7.8.9
.
deferred
not
,
but
early
and
late
sought
to
Christ
by
earnest
prayer
to
have
it
plucked
out
,
and
he
received
a
gracious
Answer
,
of
which
he
had
comfort
.
Yea
learn
of
these
here
,
who
when
upon
heating
they
were
pricked
in
heart
,
presently
seek
for
direction
and
remedy
;
and
not
so
only
but
wisely
,
also
they
seek
to
the
true
meanes
of
cure
of
their
consciences
,
and
betake
themselves
to
Peter
and
to
the
other
Apostles
,
seeking
help
,
ease
,
and
direction
from
them
,
which
is
the
third
point
to
be
considered
.
CHAP.
XXV
.
SECT.
1.
Where
and
of
whom
to
seek
comfort
to
our
troubled
Consciences
;
only
of
Gods
faithfull
Ministers
.
And
said
unto
Peter
,
and
to
the
rest
of
the
Apostles
.
Third
Point
.
The
parties
of
whom
they
sought
cure
and
direction
,
Considered
according
to
a
threefold
relation
,
3.
THis
is
the
third
circumstance
concerning
the
parties
to
whom
they
spake
,
and
of
whom
they
sought
help
and
cure
.
Now
these
here
are
to
be
considered
in
a
threefold
relation
:
1.
To
God
,
as
his
messengers
or
as
the
Apostles
of
Christ
.
2.
To
these
converts
,
and
as
the
same
that
wounded
them
.
3.
To
some
of
these
again
,
as
being
the
same
who
formerly
had
beene
neglected
,
yea
mocked
and
derided
by
them
.
1.
To
God
,
and
as
his
Apostles
and
Ministers
.
Who
are
considered
3.
wayes
.
1.
These
here
sought
unto
are
the
Apostles
of
Christ
,
Peter
and
the
rest
:
whom
according
to
the
Text
,
we
will
consider
,
First
,
and
chiefly
according
to
the
quality
of
their
persons
,
or
nature
of
their
office
.
Secondly
,
according
to
their
Order
here
mentioned
.
Thirdly
,
Number
.
1.
These
Apostles
here
were
properly
the
eleven
(
with
Matthias
added
unto
them
by
lot
in
the
room
of
Judas
,
1.
According
to
their
office
who
were
Apostles
.
Acts
1.16
.
)
who
were
immediatly
chosen
and
called
by
Christ
,
whilst
he
remained
on
earth
,
Matth.
10.2
,
3
,
4
,
&c.
First
,
specially
to
preach
to
the
Jewes
only
or
to
the
lost
sheep
of
the
house
of
Israel
,
vers.
5
,
6
,
7.
to
prepare
them
to
receive
Christ
himselfe
and
his
doctrine
;
What
is
that
?
Mat.
28.17
,
20
then
after
his
resurrection
and
ascension
to
preach
to
the
whole
world
,
and
to
plant
Churches
among
the
Gentiles
;
being
first
commanded
to
wait
at
Jerusalem
for
the
promise
of
the
Father
,
untill
they
should
be
endued
with
power
from
on
High
.
Acts
1.4
.
and
Luke
24.49
.
Which
accordingly
the
tenth
day
after
his
Ascension
,
on
this
day
of
Pentecost
they
received
,
whilest
the
Holy
Ghost
was
in
visible
manner
poured
out
upon
them
,
and
they
thus
solemnly
inaugurated
,
ordained
and
declared
to
be
the
Apostles
of
Christ
,
as
it
were
then
given
from
heaven
by
Christ
unto
the
Church
.
These
were
to
be
speciall
witnesses
of
Christs
Resurrection
,
Ephes.
4.7
,
11
Acts
1.22
.
and
Ambassadors
sent
of
him
into
the
whole
world
,
there
to
plant
Churches
,
being
immediatly
inspired
by
the
Holy
Ghost
both
to
teach
and
write
,
so
that
their
doctrine
(
now
written
)
was
to
be
the
only
Canon
and
rule
of
all
Christian
doctrine
and
religion
to
the
end
of
the
world
,
Though
the
office
cease
,
who
had
speciall
gifts
of
miracles
to
confirm
the
same
;
whose
office
though
in
regard
of
the
speciall
priviledges
of
it
,
which
were
many
,
was
temporary
and
ceased
with
them
;
yet
their
doctrine
(
unto
which
the
Church
of
God
ever
since
is
tied
)
and
ministery
which
was
as
to
pray
,
so
to
preach
the
Gospel
and
to
administer
the
Sacraments
,
ceaseth
not
,
yet
not
according
to
the
common
duties
of
it
,
prayer
,
preaching
,
&c.
which
continue
still
.
but
is
to
continue
in
such
as
succeed
them
therein
,
to
the
end
of
the
world
,
Mat.
28.19
,
20.
God
promising
the
direction
and
assistance
of
his
Spirit
,
to
them
and
to
all
such
as
shall
teach
the
same
doctrine
.
These
were
they
who
by
preaching
Christ
unto
these
Jewes
,
and
by
the
extraordinary
work
of
the
holy
Ghost
now
sent
down
upon
them
,
pricked
and
wounded
their
consciences
,
unto
whom
accordingly
they
seek
for
direction
,
ease
and
comfort
,
as
to
their
only
spirituall
Physitians
.
Doctr.
The
only
way
to
be
directed
and
eased
in
conscience
is
to
seek
to
Gods
faithfull
ministers
.
Whence
from
their
example
men
are
taught
,
how
to
get
ease
to
their
wounded
consciences
,
namely
by
having
recourse
to
the
messengers
of
God
,
and
faithfull
ministers
of
Christ
:
For
so
the
Apostles
are
to
be
considered
here
,
namely
as
preachers
of
the
Gospel
,
and
such
as
under
Christ
,
did
know
how
to
speak
a
word
in
season
to
him
that
is
weary
.
Isai
.
50.4
.
Quest.
Why
did
not
these
here
seek
to
their
own
Rabbines
,
to
the
chief
Priests
,
learned
Scribes
,
Quest.
Why
did
not
these
here
seek
to
the
Scribes
and
Pharises
?
devout
and
zealous
Pharisees
,
(
as
they
would
be
taken
)
who
sate
in
Moses
seat
?
Answ.
Alas
!
They
could
expect
poor
comfort
or
direction
from
them
whom
they
saw
to
be
in
the
same
condemnation
with
themselves
,
Answ.
They
were
guilty
,
Mat.
27.3
,
4
,
and
the
crucifiers
of
Christ
more
then
they
were
.
They
might
consider
what
little
comfort
Judas
in
the
distresse
of
his
conscience
found
from
them
,
he
might
go
hang
himself
for
any
comfort
they
either
could
or
would
give
him
;
and
so
he
went
from
them
immediately
to
the
gallows
or
Tree
.
Where
the
heart
is
truly
touched
,
it
seeks
only
to
Gods
faithful
messengers
for
cure
and
help
.
It
is
ill
seeking
comfort
to
our
consciences
from
such
as
are
deep
in
sin
,
yea
in
the
same
sins
as
we
our selves
.
Such
great
Rabbies
as
these
(
in
all
ages
)
know
better
how
to
wound
and
intangle
mens
consciences
then
to
heal
them
.
and
knew
better
to
intangle
consciences
then
to
cure
them
.
They
care
least
for
men
of
scrupulous
and
tender
consciences
.
Such
as
make
no
conscience
at
all
of
sin
(
unlesse
in
hypocrisie
like
themselves
,
who
Matth.
27.6
.
seemed
to
make
some
conscience
of
putting
into
their
Treasury
the
price
of
blood
,
but
none
at
all
of
taking
it
out
)
such
I
say
are
fittest
for
their
turnes
.
Only
the
faithfull
Ministers
of
Christ
can
afford
true
comfort
.
Why
?
No
,
they
must
be
the
faithfull
Ministers
of
God
and
of
Christ
that
can
afford
true
comfort
to
troubled
Consciences
,
and
that
for
these
Reasons
;
1.
This
comfort
and
cure
of
Consciences
is
originally
only
in
God
and
Christ
,
that
good
Samaritan
who
was
sent
to
heal
the
broken
in
heart
,
1.
They
only
are
in
Christs
stead
,
who
is
the
author
of
comfort
.
as
we
have
heard
out
of
Isai
.
61.1
,
2
,
&c.
and
Luke
4.18
,
19.
Yet
thus
he
is
not
alwaies
in
person
,
or
yet
by
his
Spirit
alone
,
but
by
his
word
and
the
preaching
of
it
,
which
is
the
ministration
of
the
Spirit
;
So
that
those
only
(
and
they
are
rare
)
that
dispense
the
Gospel
most
faithfully
as
the
Ministers
of
Christ
,
in
his
name
and
according
to
his
will
and
word
,
are
they
by
whom
Christ
affords
true
and
solid
comfort
to
wounded
consciences
,
and
by
whow
he
refresheth
the
weary
soul
.
See
Job
33.19
,
20.
to
26.
The
blessing
to
be
expected
only
from
Gods
ordinance
.
These
and
none
but
these
have
commission
from
him
,
and
the
power
as
to
bind
,
so
to
loose
,
Mat.
16.19
.
John
20.23
.
Gods
ordinance
then
is
to
be
looked
unto
,
who
having
appointed
the
preaching
of
the
Gospel
to
the
same
end
,
hath
also
annexed
his
promise
thereunto
,
where
his
word
is
faithfully
dispensed
:
from
which
ordinance
only
of
his
we
may
expect
a
blessing
.
2.
The
same
hand
of
the
Surgeon
which
wounds
is
fittest
to
heal
.
2.
The
same
hand
that
wounds
is
fittest
to
heal
;
seeing
the
wounds
made
by
the
word
are
not
the
wounds
of
an
enemy
,
but
friend
,
Surgeon
,
and
Physitian
.
If
the
Surgeon
lance
and
cut
,
as
he
doth
it
with
intention
to
heal
,
so
he
onely
is
the
fittest
to
undertake
that
cure
:
he
that
pours
in
wine
,
is
fittest
to
pour
in
oyl
also
.
Such
an
ones
words
are
like
(
if
any
truth
be
in
it
)
the
sword
,
which
making
the
wound
,
doth
also
the
cure
,
if
the
weapon-salve
be
applyed
unto
it
:
or
,
as
they
say
concerning
the
wounds
made
by
the
darts
of
Achilles
,
which
could
no
otherwise
be
cured
but
by
his
salves
.
Onely
Gods
faithful
Ministers
are
the
men
that
savingly
both
wound
and
heal
.
We
had
need
then
be
well
directed
and
guided
;
yea
,
know
well
to
whom
or
to
what
to
have
recourse
for
comfort
to
our
grieved
hearts
.
SECT.
2.
False
means
of
cure
to
be
abandoned
.
Vse
1
1
IN
such
case
then
,
when
thou
art
pricked
in
conscience
or
inwardly
troubled
in
soul
,
To
seek
for
cure
of
conscience
only
to
Gods
faithful
Ministers
:
seek
onely
to
such
as
have
been
named
:
and
seek
directions
chiefly
from
Gods
faithfull
Ministers
,
not
neglecting
the
advice
of
godly
,
faithful
and
experienced
Christians
.
and
not
1
To
merry
company
and
drinking
.
And
here
take
heed
:
Satan
is
a
Mountebank
,
and
his
Apothecaries
will
prescribe
poysons
.
Some
,
yea
thine
own
false
heart
perhaps
,
will
bid
thee
go
to
mirth
and
merry
company
,
so
to
drink
away
sorrow
,
which
yet
will
return
,
and
prove
like
the
hand-writing
to
Belshazzer
on
the
wall
:
2
To
musick
.
some
to
other
sports
,
and
to
musick
;
as
Saul
,
when
the
evill
spirit
came
on
him
,
must
have
a
Musician
to
play
unto
him
:
3
To
sleep
.
some
lie
down
and
sleep
that
they
may
forget
their
sorrow
:
4
To
their
wealth
.
some
seek
to
comfort
themselves
in
the
sight
or
thought
of
their
gold
and
silver
,
store
and
abundance
,
which
no
more
can
cure
these
prickings
of
conscience
,
then
the
stone
or
gout
,
or
not
so
much
:
some
in
trouble
of
conscience
,
5
To
physick
.
as
if
it
were
but
meer
melancholy
,
fly
to
physick
,
and
to
the
bodily
Physician
,
with
neglect
of
the
spirituall
,
as
King
Asa
:
6
To
the
Divell
and
witches
.
some
will
send
thee
to
the
god●
of
Ekron
,
with
King
Ahaziah
,
2
King
.
1.2
.
or
to
the
witch
of
Endor
,
with
King
Saul
in
his
great
straits
,
1
Sam.
28.15
.
But
should
not
a
people
seek
unto
their
God
?
for
the
living
to
the
dead
?
&c.
Isa.
8.19
,
20.
Some
will
direct
thee
to
such
Ministers
of
Antichrist
as
would
heal
a
wounded
conscience
with
Reasons
,
7
To
the
Ministers
of
Antichrist
,
and
not
by
the
Word
and
promises
thereof
,
who
turn
rather
tormentors
then
Physicians
,
taking
often
(
as
a
worthy
Divine
observes
)
advantage
of
the
bruisedness
of
mens
spirits
to
relieve
them
with
false
peace
for
their
own
worldly
ends
,
D.
Sibs
,
Bruised
reed
,
p
202.
inasmuch
as
a
wounded
spirit
will
part
with
any
thing
.
who
counsel
for
themselves
,
and
for
their
own
gain
.
Herein
are
they
like
some
cruel
Surgeons
,
who
delight
to
make
long
cures
to
serve
themselves
upon
the
misery
of
others
.
8
Not
to
Libertines
,
Familists
,
and
Antinomians
,
Lastly
,
some
take
an
easier
course
,
which
is
not
the
curing
,
but
the
searing
of
the
conscience
:
These
are
our
Familists
,
Libertines
,
and
Antinomians
,
if
you
please
so
call
them
;
who
will
tell
you
,
if
your
conscience
be
troubled
for
any
sin
(
though
otherwise
gross
)
especially
after
your
supposed
Conversion
,
or
that
Christ
is
once
come
to
you
,
that
your
sin
is
onely
an
act
of
the
outward
man
,
who
do
not
cure
,
but
sear
the
conscience
.
and
therefore
ought
not
to
trouble
your
conscience
:
yea
they
will
tell
you
,
that
to
be
troubled
for
sin
again
,
is
to
bring
your selves
back
under
the
spirit
of
bondage
.
Conscience
of
sin
is
but
slavery
;
whereas
not
to
know
,
See
Calvin's
Tract
contra
Libertinos
.
or
(
as
their
phrase
is
)
to
unknow
sin
(
that
is
,
not
to
take
such
notice
of
sin
as
to
be
troubled
in
conscience
for
it
,
upon
conceit
of
displeasing
God
thereby
,
and
of
incurring
his
disfavour
)
is
to
be
like
unto
Adam
in
his
innocency
,
who
then
knew
onely
good
and
not
evill
.
By
all
means
,
say
they
,
you
must
take
heed
of
being
cast
down
for
any
failings
.
Their
Objections
against
us
Yea
they
tell
us
,
It
is
vain
babling
,
when
men
are
cast
down
,
to
raise
them
by
duties
,
and
flat
daubing
to
build
men
on
doings
,
though
duties
died
in
the
blood
of
Christ
.
But
contrariwise
:
we
build
not
men
on
duties
,
but
on
Gods
free
and
gracious
promises
;
answered
.
which
promises
being
yet
made
upon
conditions
,
the
conditions
must
not
be
excluded
;
they
are
indeed
required
of
us
as
duties
;
How
we
cure
,
&
how
we
teach
duties
.
but
not
performed
by
any
strength
of
our
own
,
and
so
they
,
being
rightly
performed
,
are
blessings
and
gifts
of
Gods
free
grace
,
and
consequently
meet
to
assure
us
;
but
merit
nothing
:
they
are
to
be
done
because
commanded
;
but
not
to
be
rested
in
,
or
trusted
to
as
any
way
meritorious
:
Not
so
as
to
rest
or
trust
in
them
.
duty
must
be
done
;
but
when
we
have
done
it
,
we
must
(
and
do
)
say
,
We
are
unprofitable
servants
;
we
have
done
that
(
by
Gods
blessing
and
powerfull
grace
)
which
was
our
duty
to
do
,
Luke
17.10
.
So
that
we
see
duty
is
commended
where
merit
is
condemned
.
But
tell
me
,
Doth
not
Peter
here
raise
men
(
cast
down
,
and
asking
what
they
shall
do
)
by
duties
,
when
ver.
38
,
and
39
,
he
bids
them
repent
,
and
be
baptized
;
and
elsewhere
,
(
Acts
16.31
.
)
beleeve
?
And
is
there
not
a
renewed
act
of
repentance
,
and
of
faith
flying
to
our
Baptism
,
and
to
the
Covenant
there
sealed
,
after
particular
failings
,
required
?
Are
not
men
called
on
to
repent
,
and
do
their
first
works
?
Rev.
2.5
.
But
to
what
end
?
not
to
rest
in
them
;
we
abhor
that
:
but
to
help
us
to
Christ
,
and
,
as
assurance
of
our
election
.
but
onely
to
fit
and
prepare
us
to
come
to
Christ
,
and
to
establish
our
own
hearts
,
(
seeing
we
cannot
do
any
of
these
things
but
by
the
effectuall
grace
of
God
)
and
to
make
our
calling
and
election
sure
to
our selves
;
see
2
Pet.
1.5
,
6.
&c.
with
v.
10.
for
so
after
doubts
and
dejections
we
are
raised
&
comforted
,
and
assured
of
the
constancy
of
Gods
love
and
grace
to
us
in
Christ
:
so
also
Hebr.
12.12
,
13
,
14.
I
am
sure
the
Apostle
Paul
both
requires
this
casting
down
for
failings
,
1
Cor.
5.2
.
blaming
the
want
of
it
,
and
commends
such
as
in
whom
it
is
,
2
Cor.
7.7
,
8
,
9
,
10
,
11.
Take
we
heed
therefore
that
we
seek
not
to
vain
helps
,
as
Hos.
5.13
.
and
in
case
of
trouble
of
conscience
that
we
fall
not
into
the
hands
of
such
Physicians
of
no
value
,
as
who
in
stead
of
curing
,
will
kill
us
;
but
happy
is
he
that
findes
such
a
wise
,
faithful
,
able
and
godly
Physician
for
his
soul
,
that
can
direct
him
how
to
secure
his
estate
,
to
answer
Satans
objections
,
and
scruples
of
conscience
,
to
assure
him
of
his
adoption
;
he
hath
found
a
jewell
:
for
such
a
one
is
one
of
a
thousand
,
Job
33.
SECT.
3.
Containing
two
moe
Vses
.
Vse
2
A
Second
Use
of
what
hath
been
said
,
is
to
discover
the
paucity
of
such
as
are
truly
wrought
upon
by
Gods
word
,
Discovering
that
few
are
pricked
in
conscience
fo●
sin
,
and
thereby
wounded
in
their
spirits
for
sin
:
we
must
needs
conclude
so
much
for
most
Congregations
,
because
there
is
so
little
recourse
to
the
spirituall
Physician
,
so
few
doubts
and
cases
of
conscience
propounded
to
him
.
The
Divine's
house
,
as
once
was
said
of
the
Lawyers
house
,
should
be
Oraculum
Civitatis
,
as
the
Oracle
of
the
City
:
and
we
plainly
see
it
,
that
the
Lawyers
house
or
chamber
is
frequented
,
yea
thronged
(
in
a
Term
or
Session-time
especially
)
when
the
Divines
house
by
all
is
passed
by
;
there
is
so
little
resorting
to
good
Ministers
for
counsell
;
an
argument
men
are
more
careful
and
more
sensible
of
their
outward
estate
,
titles
,
goods
,
then
of
the
estate
of
their
souls
;
they
question
,
and
find
the
one
questioned
much
more
by
men
,
then
the
other
by
Satan
or
their
own
doubting
consciences
.
but
flocking
to
Lawyers
to
secure
their
estates
:
They
desire
to
know
the
worst
in
their
estates
,
titles
to
lands
,
and
claims
,
and
must
,
yea
will
,
what-ever
it
cost
,
know
of
their
Lawyer
what
to
do
to
secure
themselves
and
estates
:
when
like
care
is
wholly
neglected
for
their
souls
,
though
inwardly
they
have
many
doubtings
and
gripings
of
conscience
.
How
also
is
the
Physician
for
the
body
sought
to
,
and
to
Physicians
of
the
body
,
and
the
Surgeon
in
case
of
a
distempered
body
,
a
wound
,
a
broken
and
dis-joynted
bone
?
Yea
,
as
is
said
,
in
case
of
some
trouble
of
minde
,
how
shall
we
finde
,
or
to
places
of
sport
,
&c.
it
may
be
Play-houses
,
gaming-rooms
(
at
home
or
abroad
)
drinking-houses
and
the
like
,
filled
?
and
all
to
put
away
melancholy
,
when
the
Divine
is
wholly
passed
by
.
Nay
,
do
not
many
wish
the
Minister
(
if
faithfull
and
godly
)
far
enough
off
them
:
in
such
case
do
they
not
,
or
would
they
not
think
themselves
happy
?
So
far
are
they
from
being
troubled
in
conscience
,
that
they
are
ready
to
cry
out
,
they
cannot
be
quiet
for
their
Minister
:
Onely
troubled
that
such
faithfull
Ministers
are
so
neer
them
.
and
in
case
any
such
godly
Minister
(
who
would
yet
as
willingly
heal
as
wound
them
)
come
among
them
,
how
are
they
ready
to
cry
out
with
the
men
of
Ekron
,
1
Sam.
5.10
.
They
have
brought
about
the
Ark
of
the
God
of
Israel
to
us
,
to
slay
us
and
our
people
?
and
with
those
of
Thessalonica
when
Paul
and
Silas
came
and
preached
there
,
These
that
have
turned
the
world
upside
down
,
are
come
hither
also
?
Acts
17.6
.
But
if
men
were
so
sensible
of
their
sin
and
misery
as
these
now
were
made
by
the
word
,
they
would
not
put
or
banish
them
from
themselves
,
so
judging
,
and
causing
God
to
judge
them
unworthy
of
eternall
life
;
but
rather
in
their
distresse
of
conscience
,
and
in
the
sorrow
of
their
hearts
would
cling
close
about
them
,
and
not
let
them
go
till
they
had
got
some
word
of
comfort
from
them
.
Vse
3
3
See
hence
a
main
difference
between
the
elect
and
reprobate
:
both
may
have
aking
and
quaking
consciences
;
Difference
in
trouble
of
soul
between
the
sound
and
unsound
.
The
one
seek
to
God
:
but
the
elect
fly
to
God
,
and
seek
help
from
such
as
God
hath
given
as
Directours
,
Instructours
and
Comforters
to
them
;
as
David
,
who
if
he
sought
it
not
,
yet
being
convinced
by
Nathan
,
accepted
the
reproof
,
and
his
heart
condemning
him
,
confessed
his
sin
,
and
received
comfort
in
the
assurance
of
pardon
from
him
:
so
King
Hezekiah
sought
to
Isaiah
,
King
Josah
to
Huldah
,
and
these
here
to
the
Apostles
.
Others
in
their
trouble
fly
from
God
,
the
other
fly
from
him
to
comfortlesse
means
.
and
seek
their
comfort
from
comfortless
means
,
from
miserable
comforters
;
as
Cain
in
despair
flying
from
God
,
seeks
to
secure
himself
by
building
of
a
City
:
Others
seek
to
end
their
troubles
in
and
by
an
halter
,
and
by
making
away
themselves
,
&c.
The
elect
are
never
pricked
without
good
fruit
:
others
are
worse
by
it
:
the
one
come
to
the
word
and
dispensers
of
it
sorrowfull
,
but
go
away
comforted
;
the
other
come
jocund
and
merry
,
but
go
away
sorrowfull
:
the
one
willingly
submit
to
the
convictions
of
the
word
,
and
love
their
reprovers
so
much
the
more
;
the
other
unwillingly
,
with
much
murmuring
and
repining
,
or
with
a
mad
resistance
and
reluctance
.
But
of
this
a
touch
not
long
since
.
SECT.
4.
Directions
to
be
followed
,
which
the
Apostles
do
give
.
Vse
4
4
BEing
troubled
,
let
us
howsoever
follow
such
Directions
as
the
holy
Apostles
in
such
case
do
give
,
In
doubts
and
troubles
of
conscience
,
to
follow
such
directions
as
the
Apostles
here
and
elsewhere
give
.
as
Peter
here
,
ver.
38.
and
Paul
elsewhere
,
Acts
16.31
.
And
the
Directions
which
wounded
consciences
should
follow
,
are
these
three
:
To
labour
for
and
to
make
use
of
1.
Faith
.
2.
Repentance
.
3.
Baptism
.
These
are
such
Directions
,
as
if
Christ
himself
and
his
holy
Apostles
,
Peter
,
Paul
,
and
the
rest
,
were
now
to
live
amongst
us
in
person
here
on
earth
,
and
that
we
had
them
to
consult
withall
face
to
face
,
mouth
to
mouth
,
and
in
trouble
and
touch
of
conscience
to
seek
advice
of
them
,
they
would
give
us
the
same
,
and
none
other
:
which
therefore
are
the
more
carefully
to
be
followed
and
practised
by
us
.
1
By
saith
to
fly
to
Christ
,
and
to
beleeve
:
so
Paul
directed
the
Jaylour
.
1.
I
shal
begin
with
Faith
,
which
the
Apostle
Paul
prescribed
the
Jaylour
in
like
case
as
the
onely
thing
to
satisf●e
his
main
doubt
and
desire
,
and
to
resolve
him
in
the
greatest
case
of
conscience
of
all
;
when
he
came
trembling
and
in
consciousnesse
of
his
sin
against
them
,
and
of
Gods
just
displeasure
testified
by
a
great
earth-quake
,
which
did
shake
the
foundations
of
the
prison
,
and
of
his
heart
also
,
said
unto
them
,
Sirs
,
What
must
I
do
to
be
saved
?
The
answer
was
presently
given
,
Beleeve
on
the
Lord
Jesus
Christ
,
and
thou
shalt
be
saved
,
and
thy
house
.
To
which
end
they
spake
unto
him
the
word
of
the
Lord
,
and
to
all
that
were
in
his
house
,
who
accordingly
were
baptized
,
he
and
his
,
—
and
rejoyced
,
beleeving
in
God
with
all
his
house
,
Acts
16.26
,
to
35.
Acts
4.12
.
Christ
Jesus
as
he
onely
is
the
Saviour
and
also
Joy
of
his
Church
,
so
onely
faith
in
his
blood
quiets
the
distressed
conscience
,
and
heals
the
wounded
soul
:
for
Hee
was
wounded
for
our
transgressions
,
Christ
was
wounded
for
us
:
he
was
bruised
for
our
iniquities
:
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
(
or
bruise
)
we
are
healed
,
Isa
.
53.5
.
We
know
he
was
not
onely
whipped
,
and
so
had
his
body
torn
,
but
a
crown
of
thorns
was
platted
and
put
upon
his
head
,
which
was
doubtlesse
pierced
therewith
,
as
we
are
sure
his
hands
,
feet
and
side
were
on
the
cross
;
which
was
nothing
to
that
his
sense
of
Gods
d●●pleasure
due
to
our
sins
,
which
then
lay
upon
him
,
till
by
de●●●
he
appeased
it
.
When
then
by
faith
in
his
blood
we
come
to
be
justified
,
Faith
in
him
orly
brings
peace
,
then
have
we
peace
with
God
(
and
with
our
own
consciences
)
through
our
Lord
Jesus
Christ
,
Rom.
5.1
.
Now
our
justification
is
from
sin
,
and
pardon
of
sin
:
and
from
the
guilt
and
condemnation
of
it
:
And
the
blood
of
Christ
(
by
faith
applyed
and
made
ours
)
purgeth
us
from
all
sin
,
1
John
1.7
.
As
there
is
no
remission
without
blood
,
Heb.
9.22
.
so
no
blood
expiatory
but
onely
Christs
,
v.
13.14
.
no
other
blood
can
asswage
the
pangs
of
a
tormented
conscience
.
Therefore
in
the
guilt
of
thy
sin
and
sting
of
thy
conscience
no
redresse
or
succour
but
by
looking
up
through
faith
to
Christ
the
true
brasen
Serpent
,
Numb
.
21.9
.
John
3.14
.
In
such
case
then
look
to
Christ
thy
surety
,
whom
,
as
our
surety
,
we
must
get
to
answer
for
us
.
and
by
faith
set
him
between
thee
and
his
Fathers
wrath
,
who
hath
already
received
into
his
bosome
the
javelin
of
Gods
wrath
,
in
answering
for
thee
,
as
Jonathan
did
for
David
.
Oh
,
what
would
one
give
(
what
would
he
not
give
)
in
the
anguish
of
his
soul
,
and
horrour
of
hell
apprehended
,
to
finde
one
to
stand
between
him
and
Gods
wrath
,
to
bear
that
brunt
for
him
,
that
he
and
God
may
kindely
and
lovingly
close
?
Lo
,
Christ
hath
done
as
much
for
thee
,
and
none
but
Christ
:
make
thou
him
thine
by
faith
,
and
then
fly
unto
him
,
not
onely
at
thy
first
conversion
;
but
as
often
as
thy
conscience
by
sin
is
wounded
:
seek
to
him
by
a
renewed
act
of
thy
faith
,
and
lean
on
him
,
not
to
bolster
thee
in
presumption
,
but
to
succour
thee
in
true
distresse
of
conscience
,
and
thou
shalt
finde
rest
unto
thy
soul
.
He
in
effect
saith
the
same
to
thee
,
which
he
spake
to
his
Disciples
beginning
to
be
sorrowfull
and
troubled
to
hear
of
his
departure
from
them
;
Let
not
your
heart
be
troubled
,
saith
he
,
ye
beleeve
in
God
,
beleeve
also
in
me
:
John
14.1
.
2
To
Repent
:
2
Thus
the
holy
Apostle
Peter
here
answers
the
case
of
conscience
put
by
these
Converts
(
I
must
still
so
call
them
;
for
being
onely
thus
pricked
,
they
were
in
fieri
,
or
in
the
next
way
to
conversion
,
and
Converts
they
were
in
Gods
purpose
and
intention
)
saying
,
Would
you
know
what
to
do
?
Repent
and
be
baptized
every
one
of
you
in
the
name
of
Jesus
Christ
;
for
the
remission
of
sins
,
&c.
ver.
38.
for
the
promise
is
to
you
,
and
to
your
children
,
&c.
where
he
chiefly
cals
on
them
(
though
in
words
not
so
expresly
)
for
faith
in
the
promise
,
and
that
by
repentance
and
baptism
in
the
name
of
Jesus
Christ
(
which
presupposeth
faith
,
especially
in
men
of
yeers
who
shall
be
converted
)
they
would
seek
assurance
of
the
remission
of
their
sins
,
which
onely
(
as
the
case
was
with
them
,
and
is
with
others
distressed
in
conscience
)
would
afford
them
comfort
.
And
first
,
saith
he
,
Repent
,
become
other
men
,
be
of
other
mindes
then
formerly
,
let
this
(
and
your
other
sins
)
be
your
sorrow
;
and
not
only
confesse
this
your
hainous
sin
of
crucifying
your
Saviour
,
And
not
onely
to
consesse
,
by
which
ease
&
pardon
comes
,
and
take
shame
to
your selves
,
and
restore
to
God
and
Christ
his
glory
hereby
;
whereby
also
you
shall
get
ease
to
your
Consciences
,
as
David
did
after
his
heart
had
smitten
him
,
and
that
he
had
confessed
and
acknowledged
his
offence
,
2
Sam.
12.13
.
and
chap.
24.10
.
and
Psalm
32.3
,
4
,
5.
else
not
,
but
to
judge
our selves
.
Prov.
28.13
.
but
also
judge
and
condemn
your selves
,
Jam.
4.10
.
be
humbled
under
Gods
hand
,
resigne
your selves
wholly
unto
him
and
to
his
mercy
:
but
withall
lay
your
necks
upon
the
block
,
and
deprecate
your
Judge
:
Pray
that
these
your
sins
may
be
forgiven
you
,
and
he
will
be
favourable
unto
you
,
and
you
shall
see
his
face
with
joy
,
Job
33.26
,
27
,
28.
This
in
effect
is
his
advice
to
them
,
and
to
others
also
in
like
case
.
3
To
make
a
right
use
of
our
baptism
,
in
which
pardon
of
sin
is
sealed
,
3.
Yea
,
saith
he
,
(
seeing
nothing
can
comfort
the
distressed
conscience
but
assurance
of
the
pardon
of
sin
,
to
this
end
)
be
baptized
every
one
of
you
in
the
name
of
Jesus
Christ
(
on
whom
ye
beleeve
)
for
remission
of
sins
,
vers
.
39.
that
the
promise
of
pardon
(
which
is
made
to
you
,
and
to
all
that
shall
truely
repent
and
confesse
their
sins
,
Prov.
28.13
.
1
John
1.9
.
)
may
in
your
baptism
be
sealed
unto
you
;
whereby
also
,
having
your
beleeving
hearts
sprinkled
from
an
evill
conscience
,
and
your
bodies
washed
with
pure
water
,
Hebr.
10.
v.
22.
you
may
,
in
the
accusations
of
your
conscience
,
of
Satan
,
and
of
other
enemies
,
be
able
to
make
and
give
the
answer
of
a
good
conscience
towards
God
,
and
so
wee
come
to
answer
all
doubts
of
conscience
.
by
your
faith
and
repentance
thus
sealed
in
your
baptism
:
for
herein
the
effect
of
saving
baptism
is
made
to
consist
,
and
not
in
the
putting
away
of
the
filth
of
the
flesh
thereby
,
1
Pet.
3.21
.
Baptism
is
no
idle
ceremony
;
but
such
as
is
said
to
save
,
(
as
the
Ark
saved
Noah
)
;
whilest
we
stick
to
it
,
and
to
Gods
promise
sealed
by
it
,
we
are
safe
,
as
Noah
in
the
Ark
,
and
need
not
doubt
of
pardon
of
sin
,
and
so
of
salvation
.
In
case
of
doubting
then
,
being
baptized
,
look
back
to
baptism
,
as
men
do
(
in
case
their
titles
to
lands
be
questioned
)
unto
their
fathers
and
fore-fathers
grants
,
especially
to
their
sealed
Wils
and
Testaments
.
In
the
right
use
of
all
these
,
faith
,
repentance
,
&
baptism
,
And
(
to
wrap
up
all
in
one
)
consider
that
Baptism
is
into
the
death
of
Christ
,
it
is
also
to
repentance
,
and
joyned
with
confession
of
sins
,
Matth.
3.6
,
11.
Rom.
6.3
.
Mark
1.4
.
Acts
13.24
.
And
therefore
,
if
being
baptized
,
(
as
the
case
is
with
us
)
sin
causeth
in
thee
doubts
and
trouble
of
conscience
;
that
thou
maist
be
comforted
and
assured
of
pardon
,
by
faith
have
recourse
to
Christ
,
and
to
the
promise
,
yea
,
humble
thy self
by
unfained
repentance
and
hearty
confession
of
thy
sin
to
God
.
we
come
to
be
assured
of
pardon
to
our
comfort
.
Numb
.
14.25
.
Ainsw
.
ibid.
This
is
the
way
(
if
any
)
to
finde
comfort
and
rest
to
the
soul
.
Thus
(
in
a
mystery
)
the
Israelites
sinning
in
the
wildernesse
by
murmuring
and
unbelief
,
are
sent
back
towards
the
red-sea
,
(
a
type
of
Christs
blood
)
wherein
they
formerly
had
been
baptized
,
1
Cor.
10.1
,
2.
Exod.
14.
Which
was
to
humble
them
by
repentance
,
that
through
faith
in
Christ
they
might
have
entrance
into
the
Kingdom
of
heaven
:
otherwise
they
should
perish
for
ever
,
as
indeed
their
carcasses
(
not
repenting
nor
beleeving
,
by
making
a
right
use
of
their
baptism
,
though
thus
occasioned
by
being
brought
back
to
the
sight
of
the
sea
in
which
they
had
been
baptized
)
perished
in
the
wildernesse
.
These
are
such
directions
as
the
Apostles
of
Christ
,
and
so
Christ
himself
,
do
give
.
As
then
in
trouble
of
conscience
for
sin
and
sense
of
wrath
due
unto
it
,
wee
are
to
seek
our
cure
and
comfort
onely
from
the
faithfull
Ambassadours
of
Christ
,
who
are
in
Christs
stead
to
instruct
,
exhort
,
and
comfort
,
Isa.
50.4
.
or
in
part
also
from
godly
,
wise
,
meek
and
experienced
Christians
,
2
Cor.
1.4
.
So
,
These
Directions
are
to
be
followed
:
and
to
be
given
by
Ministers
.
By
these
we
may
judge
of
other
advice
,
seeing
the
wisest
and
faithfullest
give
onely
such
directions
as
have
been
named
,
we
must
both
wisely
judge
by
these
of
such
other
advice
as
our
own
mindes
and
judgements
,
or
other
men
would
give
us
;
and
diligently
and
conscionably
put
the
same
in
practice
(
yea
all
Ministers
and
others
may
and
must
,
from
the
example
of
Paul
and
Peter
here
,
learn
,
in
case
they
be
sought
unto
for
advice
,
how
to
temper
their
spirituall
physick
)
especially
they
must
make
use
of
faith
,
and
be
kept
from
following
ill
courses
,
and
from
falling
either
into
despair
,
lest
when
they
get
no
ease
by
common
,
externall
and
false
remedies
,
they
following
their
own
distempered
judgements
,
and
Satans
suggestions
,
seek
to
end
their
sorrows
in
a
halter
,
or
by
violent
death
:
and
of
Repentance
,
not
seeking
comfort
too
soon
,
lest
they
presume
,
and
turn
Libertines
both
in
judgement
and
in
practice
,
or
licentiousness
.
as
many
(
who
seemingly
have
been
humbled
,
and
in
conscience
,
it
may
be
,
pricked
and
wounded
)
have
done
.
Peter
here
directs
such
as
were
pricked
in
heart
to
repent
,
that
is
,
to
be
more
and
further
humbled
and
made
sorrowfull
,
as
Christ
calls
sinners
,
such
as
are
sick
and
burthened
with
sense
of
their
sin
and
misery
,
Matt.
9.12
,
13.
to
repentance
:
not
to
cast
off
all
sense
,
yea
conscience
of
sin
,
and
fears
of
wrath
;
but
rather
to
proceed
and
go
on
in
their
sorrow
,
onely
converting
such
sorrow
as
is
from
sense
of
wrath
for
sin
,
unto
sorrow
for
sin
it self
as
sin
,
as
the
proper
cure
of
the
former
,
and
of
all
hellish
or
legall
fears
and
terrours
:
Especially
by
repentance
.
As
it
is
a
very
fit
cure
of
the
haemorage
or
bleeding
of
the
nose
,
to
divert
the
flux
of
blood
,
by
phlebotomie
or
blood-letting
in
the
arm
.
And
when
once
the
stream
of
our
sorrow
is
diverted
into
that
channell
,
it
will
carry
and
lead
us
into
a
sea
of
true
and
solid
joy
and
comfort
.
Other
directions
in
case
of
wrongs
done
to
men
.
But
as
these
are
Remedies
given
and
prescribed
by
these
holy
Apostles
in
respect
of
God
:
so
,
seeing
we
wound
our
consciences
often
by
trespassing
against
man
,
we
must
also
seek
our
cure
(
as
by
the
aforesaid
means
with
God
,
against
whom
we
chiefly
sin
,
when
we
sin
against
our
brethren
,
so
)
as
the
case
may
require
,
1
To
submit
to
them
.
Matt.
5.23
,
24.
Jam.
5.16
.
1
By
submission
and
acknowledgement
of
our
sins
against
them
,
and
by
seeking
reconciliation
with
them
.
2
By
Restitution
made
unto
them
,
whether
of
their
good
name
,
or
of
their
goods
,
if
by
usurious
contracts
,
extortion
,
2
To
make
restitution
if
need
be
.
theft
,
or
otherwise
we
have
defrauded
,
wronged
or
oppressed
them
,
by
the
example
of
Zacheus
,
when
he
became
a
true
convert
and
penitent
:
3
To
desire
their
prayers
.
Job
42.7
,
8.
or
by
desiring
their
pardon
and
their
prayers
for
us
,
as
God
himself
injoyned
Jobs
friends
to
submit
themselves
to
him
,
who
else
could
have
no
peace
with
God
.
And
thus
for
this
first
particular
.
CHAP.
XXVI
.
The
Apostles
considered
according
to
their
Order
,
and
Number
;
and
that
direction
and
comfort
,
is
to
be
sought
of
others
as
well
as
of
Peter
,
and
more
then
of
the
Pope
.
2.
These
Apostles
considered
according
to
their
order
.
2.
THe
other
two
concerning
their
order
and
number
,
shall
be
but
named
.
It
s
here
declared
that
they
said
to
Peter
,
and
to
the
rest
,
but
first
to
Peter
.
Papists
,
who
protend
their
Pope
in
speciall
manner
to
be
Peters
successor
,
and
thence
to
have
a
primacie
and
superiority
over
all
Churches
,
do
here
catch
at
the
placing
of
a
word
and
name
,
to
prove
Peters
authority
over
the
rest
of
the
Apostles
,
They
speak
first
to
Peter
,
as
if
because
these
Jewes
do
all
turn
themselves
unto
him
,
therefore
hee
must
needs
be
chief
,
a
leader
and
guide
to
all
the
rest
:
Which
they
would
gather
also
,
because
Luke
Acts
1.13
.
and
in
his
Gospel
,
and
some
of
the
other
Evangelists
naming
all
the
Apostles
together
,
make
mention
of
Peter
,
and
name
him
in
the
first
place
.
But
what
of
this
?
In
other
Scriptures
we
find
James
named
before
him
,
Gal.
2.9
.
John
also
who
was
the
beloved
Disciple
,
and
at
meat
,
was
next
to
Christ
,
leaning
on
his
bosome
the
very
night
he
was
betrayed
,
whom
Peter
himself
used
as
his
spokesman
unto
Christ
,
John
13.23
,
24
,
25.
So
the
Disciples
are
named
before
Cephas
by
the
Angel
Mark.
16.7
.
But
were
they
therefore
superiour
to
Peter
?
Our
adversaries
will
deny
that
.
If
the
naming
of
him
after
others
of
them
maketh
not
against
his
supremacy
,
then
the
setting
of
his
name
before
them
maketh
not
for
it
.
for
speciall
reason
.
In
this
place
there
was
a
speciall
reason
for
it
.
Peter
it
was
who
deepliest
charged
them
,
and
by
conviction
of
them
troubled
their
consciences
;
he
was
the
chief
(
though
not
the
only
)
speaker
,
and
he
was
therefore
first
and
chiefly
spoken
to
,
and
his
advice
and
counsell
asked
.
Howsoever
,
grant
Peter
were
first
in
respect
of
order
among
them
,
An
Order
may
be
granted
,
but
no
Supremacy
.
yet
what
is
this
to
that
primacy
and
superioritie
,
that
power
and
authority
which
Papists
ascribe
unto
him
above
the
rest
,
as
if
he
were
any
more
or
immediatly
Christs
Vicar
then
the
rest
?
No
,
Christ
gave
none
of
them
such
authority
over
other
,
but
expresly
forbade
it
in
them
,
saying
,
But
ye
shall
not
be
so
.
We
conclude
then
that
the
proud
Pope's
claim
from
Peter
will
afford
him
little
power
or
lordly
authority
over
his
brethren
.
And
Peter
here
,
though
first
named
,
is
but
one
among
the
rest
,
among
many
unto
whom
these
also
spake
as
well
as
to
Peter
;
For
they
said
unto
Peter
,
and
to
the
rest
of
the
Apostles
.
]
3.
Their
number
,
many
:
Others
as
well
as
Peter
.
3.
For
number
then
those
here
sought
unto
,
were
as
well
the
other
Apostles
as
Peter
;
who
as
they
must
not
be
supposed
to
be
dumb
all
that
day
,
and
to
stand
as
cyphers
beside
Peter
(
seeing
the
holy
Ghost
in
the
gifts
and
power
of
it
,
was
promised
to
them
all
,
as
well
as
to
any
one
of
them
,
Acts
1.4
,
5.
Luke
24.49
.
and
did
accordingly
in
the
visible
signs
of
it
,
sit
upon
each
of
them
,
yea
and
inwardly
fill
them
all
,
Acts
2.3
,
4.
who
(
all
of
them
)
began
to
speak
with
other
tongues
,
as
the
Spirit
gave
them
utterance
,
so
must
they
be
thought
equally
and
indifferently
,
(
as
to
preach
the
same
doctrine
in
the
like
convincing
manner
,
so
)
to
give
the
same
saving
counsell
and
direction
to
such
as
being
alike
convinced
and
pricked
in
heart
,
sought
the
same
severally
at
their
hands
.
Direction
counsell
and
comfort
sought
,
and
to
be
sought
from
others
as
wel
as
from
Peter
,
For
its
likely
that
some
of
this
great
multitude
spake
to
Peter
,
and
some
to
the
other
Apostles
,
whom
they
heard
,
seeing
it
cannot
be
imagined
that
either
all
the
twelve
Apostles
spake
at
once
to
the
same
hearers
,
or
that
those
three
thousand
which
were
added
to
the
Church
that
day
,
did
or
could
all
of
them
speak
to
Peter
.
Howsoever
their
counsell
and
comfort
is
sought
as
well
as
Peters
,
and
was
accordingly
given
by
them
,
(
at
least
implicitely
in
Peter
their
foreman
,
who
spake
for
the
rest
and
in
their
names
,
if
they
spake
not
for
themselves
:
)
seeing
there
is
but
one
and
the
same
rule
and
ground
of
true
comfort
and
spirituall
direction
(
for
the
substance
of
it
)
by
which
all
,
both
Apostles
and
Pastors
of
the
Church
must
go
to
the
end
of
the
world
.
For
though
it
by
occasion
be
said
by
Christ
to
Peter
,
Matth.
16.19
.
I
will
give
unto
thee
the
keyes
of
the
kingdom
of
heaven
,
—
and
whatsoever
thou
shalt
loose
on
earth
,
(
as
well
as
bind
)
shall
be
loosed
in
heaven
,
yet
this
was
not
spoken
or
meant
to
belong
personally
or
only
to
Peter
,
but
to
the
rest
,
and
therefore
the
same
mouth
uttereth
the
same
words
to
others
as
well
as
to
Peter
,
saying
in
the
plural
,
Matth.
18.18
.
Whatsoever
ye
shall
loose
on
earth
,
shall
be
loosed
in
heaven
;
And
John
20.23
.
Whose
soever
sins
ye
remit
,
they
are
remitted
unto
them
.
Or
from
his
pretended
successor
the
Pope
,
So
that
suppose
the
Pope
were
Peters
Successor
,
yet
direction
and
comfort
to
our
consciencs
is
not
to
be
sought
only
from
him
,
or
from
any
power
derived
from
him
as
head
and
judge
.
Others
may
and
ought
direct
in
matters
of
salvation
,
who
cannot
quiet
troubles
either
in
the
Church
or
conscience
,
in
doubts
and
cases
of
Conscience
as
well
as
he
or
his
Casuists
.
He
can
no
more
quiet
the
trouble
of
conscience
,
then
troubles
in
the
Church
:
Else
why
,
is
there
not
an
uniformity
of
doctrine
in
the
Romish
Church
?
and
particularly
why
did
he
not
determine
the
controversie
between
the
Domicans
and
the
Jesuits
(
which
yet
troubles
their
Church
,
and
the
Protestants
also
through
the
siding
of
the
Arminians
with
the
Jesuits
)
when
he
was
sought
unto
,
otherwise
then
by
prescribing
rules
of
moderation
on
both
sides
?
seeing
,
he
goes
not
by
Peters
rule
,
Nay
the
truth
is
,
he
goes
not
by
the
same
rule
with
these
Apostles
here
or
with
Peter
;
but
in
like
case
prescribes
unlike
remedies
;
for
how
doth
he
and
his
Priests
satisfie
wounded
consciences
,
or
comfort
men
distressed
for
their
sins
?
but
in
like
case
,
prescribes
unlike
remedies
,
he
goes
not
Peters
way
here
nor
Pauls
,
who
send
men
to
Christ
to
receive
pardon
,
and
so
true
comfort
by
beleeving
on
him
,
and
resting
on
his
only
merits
and
satisfaction
,
by
true
repentance
and
to
the
right
use
of
Baptisme
,
to
seal
their
pardon
and
comfort
.
No
,
such
consciences
by
them
are
healed
only
with
a
false
peace
,
whilest
for
pardon
they
are
sent
to
mumble
over
their
beads
,
and
to
the
saying
of
so
many
Ave-Maries
,
as
Ave
Maries
,
and
Pater-nosters
;
to
go
on
Pilgrimage
,
pilgrimages
,
and
works
of
satisfaction
,
and
to
visit
the
tombes
and
relicks
of
such
or
such
Saints
;
to
workes
of
satisfaction
,
by
whippings
and
hard
usage
of
the
body
(
when
it
is
the
soul
which
chiefly
sinneth
and
should
be
humbled
:
)
or
after
this
life
,
to
their
satisfactory
sufferings
in
Purgatory
,
and
so
,
telling
them
of
Purgatory
penance
,
if
now
and
in
death
they
can
be
free
and
liberall
to
procure
Masses
,
Dirigies
,
&c.
they
may
hope
by
the
Indulgence
and
great
mercy
of
the
Pope
,
(
who
keeps
the
keyes
)
to
have
those
dayes
of
Purgatory-pennance
shortned
.
So
,
they
are
sent
to
salute
holy
graves
,
so
to
holy
graves
,
and
crosses
,
hallowed
by
the
Pope
,
and
dispersed
into
other
countries
,
which
will
purchase
them
a
pardon
for
a
100.
yeares
,
if
not
a
plenary
indulgence
,
or
to
the
shriving
of
themselves
to
Popish
shavelings
,
and
so
to
Popish
pardons
,
and
power
of
absolution
,
to
popish
pardons
,
especially
at
the
houre
of
death
:
and
so
to
their
extream
unction
at
that
time
,
to
holy
water
,
crosses
,
and
crucifixes
,
unctions
,
to
Agnus
Dei's
,
to
their
Masses
,
as
if
thereby
were
made
that
most
speciall
application
of
Christs
merits
;
and
to
their
Sacraments
,
crucifixes
,
masses
,
even
the
very
bare
work
done
and
wrought
,
which
yet
even
Baptisme
it self
(
which
in
the
right
use
of
it
is
,
and
to
the
bare
partaking
of
the
Sacrament
.
as
is
said
,
for
remission
of
sin
)
is
not
effectuall
by
any
power
of
its
own
,
but
of
the
word
and
promise
of
God
,
and
so
as
joyned
with
faith
,
Acts
8.37
.
and
for
the
Eucharist
,
upon
the
same
superstitious
conceit
(
that
remission
is
necessarily
conferred
in
and
by
the
bare
partaking
of
the
Sacraments
,
)
it
is
by
them
held
necessary
to
be
administred
to
parties
ready
to
depart
this
world
,
that
whatsoever
their
troubles
of
conscience
are
or
have
been
,
they
may
die
with
comfort
.
Such
superstitious
waies
and
meanes
Peter
and
Paul
never
used
,
or
injoyned
any
to
use
.
Ill
then
may
the
Pope
be
thought
to
be
Peters
successor
,
No
comfort
to
be
expected
from
such
as
teach
the
doctrine
of
doubting
.
as
not
going
by
Peters
rule
.
In
a
word
,
never
a
Popish
Priest
in
the
world
can
soundly
cure
a
wounded
conscience
,
or
apply
that
spirituall
salve
which
should
comfort
it
without
delusion
,
so
long
as
they
teach
that
most
uncomfortable
doctrine
of
doubting
:
If
they
sind
men
in
trouble
of
mind
,
and
in
doubtings
,
they
so
hold
them
,
and
are
sure
to
leave
them
in
the
same
,
if
not
in
desperation
;
or
at
best
they
can
bid
them
but
hope
well
,
yet
so
as
still
to
be
in
doubt
and
fear
,
but
true
faith
would
expell
all
such
slavish
fear
,
and
bring
assurance
of
pardon
and
certain
comfort
.
So
much
for
this
first
relation
.
CHAP.
XXVII
.
Gods
word
cures
as
well
as
kills
.
The
second
relation
of
these
Apostles
,
being
the
same
that
wounded
.
2.
COnsider
,
These
who
are
sought
unto
for
comfort
and
direction
,
are
the
parties
who
by
their
preaching
and
convictions
did
first
wound
these
Jewes
.
And
thence
we
may
note
,
That
the
Word
of
God
rightly
taught
and
applied
,
doth
cure
as
well
as
cut
,
heal
as
well
as
hurt
,
binde
up
as
well
as
bruise
,
save
as
well
as
kill
;
yea
save
by
sauciating
,
cure
by
killing
,
Note
.
Gods
word
heals
the
wounds
it
maketh
.
Isai
.
53.5
.
and
bring
to
heaven
by
the
very
gates
of
hell
.
The
wounds
of
the
word
,
(
being
the
wounds
of
a
friend
)
are
like
the
wounds
of
Christ
,
of
a
healing
nature
;
for
by
his
stripes
we
are
healed
,
Isai
.
53.5
.
The
word
heals
in
and
by
vertue
of
Christs
suffering
for
us
.
This
is
the
mercy
of
the
word
:
It
cures
when
it
might
kill
:
It
cures
whom
(
in
some
sence
)
it
doth
kill
.
Not
that
every
one
who
is
pricked
by
it
is
therefore
healed
;
but
that
those
whom
God
will
save
,
being
of
yeares
and
capable
,
he
will
have
to
be
pricked
;
and
those
who
so
are
pricked
in
heart
by
the
word
,
and
in
their
own
sence
dead
and
slain
,
shall
also
be
healed
and
quickned
by
it
.
The
wounds
of
it
are
to
health
and
life
.
This
is
from
Christ
only
,
whom
the
word
throughout
teacheth
and
aimeth
at
,
Reason
hereof
,
from
Christ
crucified
,
whom
it
teacheth
,
and
applieth
.
Who
came
with
healing
under
his
wings
.
The
wounds
of
Christ
properly
heal
,
(
as
procuring
pardon
and
favour
:
)
The
Scriptures
and
word
of
God
make
these
known
to
us
,
and
the
faithfull
Ministers
of
the
word
apply
them
;
and
these
wisely
and
rightly
applied
heal
our
wounds
,
he
being
wounded
for
our
transgressions
,
that
we
being
pricked
in
our
eies
,
sides
and
hearts
,
with
the
thorns
of
our
sins
,
brought
close
to
us
by
the
word
,
might
not
be
hurt
,
but
healed
,
and
that
our
wounds
might
not
prove
mortall
,
but
saving
.
Christ
died
and
was
wounded
that
those
for
whom
intentionally
he
died
,
might
not
die
in
or
by
their
sins
eternally
.
Pricked
,
wounded
and
to
our
own
sence
,
dead
we
must
be
in
our selves
,
before
we
be
healed
or
revived
,
that
we
might
know
our
own
desert
and
case
,
(
if
the
whole
burthen
of
our
sin
were
to
be
born
by
us
,
)
as
also
how
to
prize
the
benefit
of
spirituall
health
and
life
,
and
how
to
give
God
his
glory
.
Vse
1.
It
concerns
Ministers
,
1.
Use
,
who
are
hence
taught
to
see
that
they
be
not
only
as
ready
and
forward
,
For
Ministers
,
to
be
as
willing
and
able
to
answer
doubts
us
to
make
them
.
but
also
as
able
to
heal
as
to
hurt
,
to
raise
up
with
true
comforts
,
as
to
cast
down
by
terrors
and
convictions
.
Some
can
apply
the
word
to
the
wounding
,
convicting
and
amazing
the
conscience
,
and
perplexing
the
heart
,
by
laying
home
the
judgements
of
God
,
and
beating
men
from
all
their
false
holds
,
and
from
resting
in
their
own
performances
,
yea
and
on
Christ
in
a
false
manner
(
a
thing
most
needfull
)
yet
it
were
to
be
wished
they
were
as
clear
in
laying
down
distinguishing
notes
of
trial
,
and
of
true
sincerity
,
and
did
direct
how
to
lay
true
hold
,
and
to
rest
savingly
on
Christ
,
and
how
clearly
to
to
see
it
,
when
it
is
so
,
and
not
to
leave
the
soul
perplexed
for
want
of
clear
and
sound
direction
.
The
word
it self
is
every
way
as
able
to
heal
as
to
wound
;
and
so
should
the
teachers
of
it
also
be
.
Some
(
they
say
)
can
raise
and
call
up
spirits
,
but
not
lay
them
:
Pharaohs
sorcerers
could
by
their
inchantments
bring
blood
and
frogs
,
so
increasing
the
like
plagues
sent
of
God
,
but
they
could
not
kill
them
or
cause
the
plague
they
brought
depart
and
cease
;
no
,
Moses
must
do
that
,
both
for
those
brought
by
him
,
and
those
brought
by
the
Sorcerers
,
Exod.
7.22
.
and
8.7
,
8.
Vse
2.
Being
wounded
and
pricked
in
heart
by
the
word
in
the
ministery
of
it
,
Use
2.
thinke
not
the
worse
of
the
minister
as
if
he
intended
your
hurt
or
disgrace
.
Being
wounded
,
not
to
conceive
worse
of
the
minister
.
Each
faithful
minister
though
he
seems
to
deal
sharply
with
you
,
yet
aimes
at
your
good
;
if
he
wound
you
,
it
is
because
he
sees
that
course
to
be
the
only
way
to
purge
,
cleanse
and
heal
you
:
If
they
preach
damnation
to
you
,
it
is
to
bring
you
to
salvation
:
If
by
discovery
of
your
sin
they
seem
to
shame
you
,
it
is
to
bring
you
to
glory
.
And
when
once
they
see
you
truly
pricked
and
wounded
,
they
are
both
able
(
by
Gods
assistance
)
and
as
willing
and
ready
to
heal
,
as
they
were
to
wound
;
as
ready
with
their
oil
,
as
with
their
wine
.
As
the
very
mercies
of
the
wicked
are
cruel
,
so
the
wounds
of
faithfull
Ministers
,
(
and
of
the
righteous
generally
)
are
mercies
;
their
smiting
a
kindness
;
their
reproofs
an
excellent
oyle
,
Psal.
141.5
.
3.
To
fly
not
from
but
to
God
,
though
seemingly
an
enemy
3.
Being
wounded
,
flie
not
from
God
,
from
his
word
and
ministers
,
but
to
them
.
Usually
men
fly
from
such
as
would
wound
them
,
conceiving
them
enemies
;
and
in
the
hearers
of
the
word
it
is
too
usually
done
by
many
,
who
being
touched
by
the
sharp
reproofs
of
the
word
,
forsake
their
teachers
as
either
too
saucy
with
them
or
too
strict
:
little
thinking
that
thus
flying
from
them
,
they
forsake
their
own
mercies
.
These
converts
here
did
otherwise
,
betaking
themselves
and
flying
not
from
but
to
those
that
pricked
them
,
being
indeed
inwardly
sustained
by
a
secret
power
,
to
expect
help
and
direction
from
the
same
Apostles
,
and
no
other
.
If
thou
then
(
or
whensoever
thou
shalt
)
be
wounded
in
like
case
,
consult
and
say
,
Come
and
let
us
return
unto
the
Lord
:
for
he
hath
torn
,
and
he
will
heal
us
;
he
hath
smitten
,
and
he
will
binde
us
up
:
After
two
daies
will
he
revive
us
,
in
the
third
day
he
will
raise
us
up
,
and
we
shall
live
in
his
sight
,
Hos.
6.1
,
2.
If
God
(
by
his
word
)
do
wound
,
If
he
help
not
,
all
other
help
is
in
vain
.
it
is
in
vain
to
seek
to
any
other
for
cure
:
when
he
is
displeased
,
who
can
afford
help
if
he
deny
it
?
resolve
therefore
if
thou
must
perish
,
(
as
thou
art
sure
enough
to
do
,
if
God
save
not
)
to
die
before
the
footstool
of
his
mercy
,
he
may
save
thee
though
in
seeming
thine
enemy
;
at
least
if
he
do
not
,
no
other
can
;
imitate
the
Lepers
of
whom
we
have
heard
,
2
Kings
7.4
,
5
,
&c.
But
if
being
wounded
in
conscience
,
thou
seek
to
any
of
the
aforesaid
uncomfortable
means
,
thou
so
forsakest
the
fountain
of
mercy
,
and
with
Cain
fleest
from
the
presence
of
God
.
Thus
do
many
,
who
(
as
one
saith
well
)
as
they
beleeve
without
repenting
,
(
and
therefore
their
faith
is
presumption
)
so
they
repent
without
beleeving
,
and
therefore
their
repentance
is
desperation
.
They
mutter
and
murmure
,
and
are
like
the
chaffe
which
when
it
is
shaken
,
flutters
in
the
face
of
the
fanner
,
as
angry
with
him
(
as
those
Jews
Acts
7.
flying
in
Stephens
face
:
)
but
the
godly
are
as
great
wheat
falling
down
at
the
feet
of
the
fanner
;
as
these
converts
here
,
humbling
to
Peter
,
&c.
What
shall
we
do
?
And
so
we
come
to
the
third
relation
which
may
be
considered
between
these
Apostles
,
and
some
of
these
Jewes
,
if
not
all
.
CHAP.
XXVIII
.
Shewing
how
Gods
Ministers
and
people
are
and
shall
be
sought
to
,
and
honoured
by
those
that
disrespect
them
.
3.
The
Third
relation
of
these
Apostles
being
the
same
who
formerly
were
neglected
,
if
not
mocked
,
3.
UNto
whom
then
did
these
here
in
their
distress
of
conscience
seek
?
saying
,
Men
and
brethren
,
&c.
I
answer
,
unto
those
whom
formerly
they
contemned
or
at
least
neglected
and
accounted
meanly
of
;
and
in
likelihood
some
of
these
were
in
the
number
of
those
that
in
the
morning
of
the
same
day
,
mocked
and
derided
,
if
not
reviled
them
,
v.
13.
saying
,
These
men
are
full
of
new
wine
.
But
now
that
they
are
truly
touched
and
pricked
in
heart
,
they
seek
unto
them
with
all
submission
and
prostration
of
themselves
and
of
their
own
wisedome
and
wills
,
desirous
to
be
directed
,
and
willing
to
be
commanded
by
them
.
by
those
that
now
seek
unto
them
.
They
are
now
taken
down
off
the
high
conceit
they
had
of
themselves
,
and
in
an
high
esteem
of
these
Apostles
,
they
make
their
moan
and
requests
unto
them
,
seeking
comfort
and
direction
from
them
,
whom
formerly
they
so
lightly
accounted
of
,
if
not
railed
on
,
and
mocked
.
Howsoever
,
they
now
thus
honour
those
whom
they
formerly
contemned
.
Note
.
The
godly
shall
be
honoured
of
those
that
contemn
them
.
1.
Often
in
this
life
,
which
their
enemies
do
,
1.
Either
willingly
,
as
being
converted
.
Thus
shall
it
be
done
to
the
man
whom
the
King
(
of
heaven
)
delighteth
to
honour
.
Even
such
as
seek
their
disgrace
,
shall
be
made
to
honour
them
at
one
time
or
another
;
1.
In
this
life
:
Or
2.
hereafter
.
They
shall
be
made
to
do
it
either
willingly
,
or
against
their
wills
.
1.
Willingly
,
in
and
by
their
conversion
and
alteration
of
judgement
concerning
the
faithful
servants
of
God
:
So
that
whereas
they
have
spoken
evill
against
them
as
evill
doers
,
they
shall
now
by
the
others
good
works
which
they
shall
behold
,
glorifie
God
in
the
day
of
visitation
,
and
so
acknowledge
them
the
true
servants
of
God
.
Thus
the
Jaylour
having
thrust
Paul
and
Silas
into
an
inner
prison
and
made
their
feet
fast
in
the
stocks
,
came
,
not
long
after
,
trembling
,
and
falling
down
before
their
feet
,
seeking
help
and
comfort
from
them
,
washed
their
stripes
,
and
so
did
them
honour
,
Acts
16.24
,
-29
,
30
,
&c.
This
is
according
to
the
promise
,
Isa.
60.14
.
The
sons
also
of
them
that
afflicted
thee
shall
come
bending
unto
thee
;
and
all
they
that
despised
thee
shall
bow
themselves
down
at
the
soles
of
thy
feet
;
and
they
shall
call
thee
the
City
of
the
Lord
,
the
Zion
of
the
holy
One
of
Israel
.
2
Vnwillingly
:
As
1
It
may
be
,
Or
,
2.
Unwillingly
,
1
By
command
of
others
,
as
in
Haman
.
by
command
of
higher
powers
:
So
proud
Haman
,
who
formerly
despised
good
Mordecai
,
and
now
had
plotted
his
and
the
Jews
destruction
,
was
commanded
to
honour
him
;
and
afterwards
all
the
Jews
also
in
the
person
of
Queen
Esther
,
a
Jewesse
,
before
whom
Haman
stood
up
to
make
request
for
his
life
to
her
,
Esth
.
6.10
,
11.
and
7.7
.
2
Or
otherwise
,
2
By
fear
:
as
the
Magistrates
of
Philippi
.
by
fear
:
as
those
Magistrates
of
Philippi
,
who
having
commanded
Paul
and
Silas
to
be
beaten
,
and
after
they
had
laid
many
stripes
upon
them
,
cast
them
into
prison
:
sent
of
themselves
(
after
,
as
it
seems
,
they
had
heard
of
the
earth-quake
,
and
of
Gods
presence
so
mightily
with
them
)
to
let
them
go
;
and
that
out
of
some
reverence
to
them
,
as
Gods
servants
:
but
when
they
heard
they
were
Romans
,
whom
they
had
beaten
openly
uncondemned
,
they
feared
,
and
came
themselves
and
besought
them
,
and
brought
them
out
:
Acts
16.22
,
23.
with
35
,
38
,
39.
3
By
judgements
on
them
:
3
So
God
by
his
plagues
and
judgements
on
such
as
despise
,
envie
and
reproach
,
or
any
way
threaten
or
misuse
his
servants
,
shews
himself
to
honour
his
despised
people
,
by
vindicating
the
wrongs
done
them
,
and
punishing
their
despisers
and
mockers
.
Thus
God
sent
out
bears
to
destroy
those
children
that
mocked
the
Prephet
:
and
sent
barrennesse
on
Michal
for
mocking
her
husband
David
,
and
honoured
him
the
more
for
it
,
as
on
Michal
,
2
Sam.
6.20
,
22
,
23.
Nay
thus
by
his
plagues
God
makes
the
despisers
of
his
children
seek
unto
them
for
their
prayers
,
and
otherwise
,
and
so
to
give
them
honour
:
on
Jeroboam
,
Thus
King
Jeroboam
was
forced
to
entreat
the
Prophet
,
whom
,
by
stretching
out
his
hand
against
him
he
had
threatned
,
to
pray
for
him
,
that
his
hand
,
which
was
now
dryed
up
,
might
be
restored
him
again
,
1
King
.
13.4
,
-6.
the
Isiaelites
,
So
the
people
who
rejected
Samuel's
Government
,
were
made
to
intreat
his
prayers
for
them
,
1
Sam.
12.19
.
Jobs
friends
,
And
Job's
friends
,
who
had
deeply
charged
him
with
hypocrisie
,
were
,
when
Gods
was
wrath
signified
against
them
,
commanded
to
go
to
Job
,
whom
God
calls
his
servant
,
that
he
might
pray
for
them
,
and
they
finde
acceptance
for
his
sake
,
Job
42.7
,
8.
Thus
they
are
made
to
submit
themselves
unto
him
,
and
(
not
onely
goods
and
children
,
but
)
his
good
name
is
restored
to
him
again
by
the
testimony
of
God
,
and
by
them
that
sought
to
spoil
him
of
it
.
Nay
,
Aaron
and
Miriam
.
was
not
Aaron
(
on
his
own
and
Miriams
behalf
,
through
Gods
anger
apparently
on
her
by
leprosie
)
forced
in
all
humility
to
beseech
Moses
,
whom
they
through
envie
spake
against
?
so
that
they
had
the
benefit
of
his
prayers
,
and
he
specially
honoured
by
the
testimony
of
God
given
of
him
,
(
as
his
faithfull
and
highly
honoured
servant
)
even
to
them
who
envied
him
:
Num.
12.1
,
2-7
,
8-11
,
12
,
13.
Or
,
3.
otherwise
Occafionally
,
and
accidentally
.
3
Howsoever
,
yet
often
occasionally
Gods
despised
people
come
to
be
honoured
whilest
God
recompenseth
their
disgraces
,
and
the
wrongs
they
suffer
,
even
in
their
enemies
sight
and
observation
,
by
procuring
their
honour
some
other
wayes
:
as
Joseph's
wrongs
(
whilest
through
envie
of
his
brethren
he
was
sold
as
a
slave
into
Egypt
)
occasioned
,
by
Gods
wise
ordering
,
his
advancement
there
,
whereby
he
was
more
honoured
then
he
could
have
been
at
home
;
yea
,
by
this
means
those
brethren
of
his
who
hated
him
,
came
to
bow
before
him
,
and
to
honour
him
.
But
if
Gods
servants
get
not
honour
here
by
their
despisers
and
persecuters
,
2
But
howsoever
after
this
life
.
they
shall
not
want
it
hereafter
,
when
God
at
the
day
of
judgement
shall
proclaim
them
blessed
,
lay
open
their
innocency
in
the
sight
of
such
as
persecuted
them
,
make
them
to
sit
as
Judges
on
their
enemies
,
and
shall
in
the
sight
of
all
,
call
them
to
partake
with
him
for
ever
of
his
glory
,
saying
,
Come
,
ye
blessed
of
my
Father
,
&c.
come
in
with
me
to
the
marriage
;
shutting
the
door
against
all
the
rest
,
saying
,
Go
,
ye
cursed
,
into
everlasting
fire
,
&c.
Then
would
they
be
glad
of
any
comfort
from
them
,
or
by
their
means
,
as
Dives
in
hell
seeks
some
refreshing
by
the
help
of
Lazarus
,
whom
formerly
he
despised
,
but
now
seeth
in
Abrahams
bosome
,
Luk.
16.21
,
-23
,
24.
Thus
in
the
Book
of
Wisdom
,
chap.
5.
v.
1
,
2
,
3
,
4
,
5.
the
wicked
,
after
their
own
miserable
end
,
are
brought
in
honouring
the
righteous
,
whom
formerly
they
despised
:
For
then
shall
the
righteous
man
stand
in
great
boldnesse
before
the
face
of
such
as
have
afflicted
him
,
and
made
no
account
of
his
labours
:
When
they
see
it
,
they
shall
be
troubled
with
terrible
fear
,
and
shall
be
amazed
at
the
strangenesse
of
his
salvation
,
so
far
beyond
all
they
looked
for
:
And
they
—
shall
say
within
themselves
,
This
was
he
whom
we
sometimes
had
in
derision
,
and
a
proverb
of
reproach
.
We
fools
accounted
his
life
madnesse
,
and
his
end
to
be
without
honour
.
How
is
he
numbred
among
the
children
of
God
,
and
his
lot
is
among
the
Saints
?
Reason
.
Gods
promise
,
Now
whence
is
all
this
,
but
from
God
,
the
most
just
,
wise
and
holy
God
,
who
will
not
suffer
such
as
honour
him
to
want
honour
?
If
any
man
serve
me
(
saith
Christ
)
him
will
my
Father
honour
,
John
12.26
.
And
(
saith
the
Lord
)
them
that
honour
me
I
will
honour
,
and
they
that
despise
me
shall
be
lightly
esteemed
,
1
Sam.
2.30
.
And
commonly
the
greatest
honour
which
one
man
can
receive
from
another
on
earth
,
is
,
when
God
makes
a
mans
enemies
acknowledge
his
vertues
and
worth
,
or
the
favour
and
mercy
of
God
towards
him
.
and
his
own
interest
in
his
peoples
wrongs
.
God
being
dishonoured
in
his
servants
,
seeks
the
repair
of
his
honour
by
repairing
theirs
.
Vse
1
This
briefly
teacheth
1
All
(
the
wicked
especially
)
to
take
heed
of
contemning
,
The
wicked
not
to
disgrace
or
neglect
Gods
messengers
,
persecuting
,
or
any
way
disgracing
Gods
faithfull
servants
,
especially
his
Messengers
:
such
as
truly
serve
him
shall
not
want
honour
from
God
,
who
will
make
thee
,
whoever
thou
art
,
restore
to
them
that
honour
thou
hast
sought
to
deny
them
by
thy
disrespect
shewed
them
,
or
disgraces
done
them
.
Thou
mayest
perhaps
,
ere
thou
art
aware
,
if
not
willingly
,
lest
they
be
made
to
seek
unto
them
in
their
distresse
:
(
which
were
a
mercy
)
yet
be
forced
to
do
them
honour
in
the
day
when
God
visits
thee
(
whether
in
mercy
or
)
in
justice
.
God
may
bring
that
anguish
of
conscience
upon
thee
,
on
thy
death-bed
or
otherwise
,
that
thou
mayest
be
forced
,
and
finde
no
peace
till
thou
sendest
for
them
,
crave
their
pardon
,
beg
their
prayers
,
seek
their
advice
and
counsel
,
acknowledge
them
(
otherwise
then
formerly
thou
thoughtest
)
the
servants
of
God
,
and
men
in
favour
with
him
.
Men
in
fair
weather
throw
stones
or
cudgels
at
the
apple-or
pear-or
other
fruit-tree
,
unto
and
under
which
in
a
storm
they
fly
for
shelter
.
God
can
and
will
so
far
honour
his
servants
who
are
faithfull
to
him
,
or
,
will
they
,
nill
they
,
to
see
Gods
love
to
them
.
Rev.
3.9
.
as
that
their
greatest
persecuters
shall
either
seek
unto
them
and
bow
before
them
,
or
at
least
see
,
and
be
forced
to
see
that
God
loveth
them
,
and
acknowledge
his
wonderfull
dealings
with
them
,
and
to
say
,
The
Lord
hath
done
great
things
for
them
,
Psal.
126.2
.
as
either
now
of
late
or
never
the
adversaries
of
Gods
truth
and
people
in
England
cannot
but
be
forced
inwardly
to
confesse
:
howsoever
,
they
shall
see
it
,
though
withall
they
be
grieved
,
gnash
with
their
teeth
,
and
so
melt
away
:
the
desire
of
the
wicked
shall
perish
,
when
the
horn
of
the
righteous
shall
be
exalted
with
honour
:
Psalm
112.9
,
10.
Vse
2
2
For
Gods
servants
,
and
faithfull
Ministers
of
Christ
,
now
disgraced
,
The
faithful
not
to
be
discouraged
with
mocks
or
persecution
:
mocked
,
neglected
,
and
not
accounted
of
;
yea
,
it
may
be
,
persecuted
,
banished
or
afflicted
:
Let
them
in
their
callings
serve
God
faithfully
and
constantly
,
and
in
and
above
all
things
seek
Gods
honour
by
wel-doing
in
fincerity
:
Let
them
live
by
faith
,
and
by
faith
depend
and
cast
themselves
on
Christ
,
and
they
shall
not
want
honour
in
the
end
:
Let
them
do
nothing
in
vain-glory
,
or
simply
to
please
men
;
and
wether
they
preach
,
pray
,
or
do
ought
else
,
whatsoever
their
thanks
be
among
men
,
God
shall
reward
(
and
honour
)
them
openly
,
Matth.
6.5
,
6.
Yea
,
as
David
answered
Michal
,
And
of
the
maid-servants
which
thou
hast
spoken
of
,
(
upbraiding
him
that
in
their
eys
he
,
as
one
of
the
vain
fellows
,
uncovered
himself
shamelesly
)
of
them
shall
I
be
had
in
honour
,
God
will
see
them
honoured
.
2
Sam.
6
.
20-22
.
so
they
may
rest
assured
,
that
in
the
end
they
shall
be
honoured
and
acknowledged
in
their
sincerity
by
those
with
whom
their
disgrace
was
sought
;
when
their
disgracers
,
neglecting
,
or
seeking
to
break
covenant
with
God
,
Mal.
2
.
2-9
.
shall
of
God
be
made
contemptible
and
base
before
all
the
people
(
of
whom
they
sought
honour
)
even
as
they
have
not
kept
Gods
wayes
,
but
have
been
partial
in
the
Law
,
or
lifted
up
the
face
against
the
Law
.
And
thus
for
the
third
circumstance
,
To
whom
they
said
,
Men
and
brethren
,
&c.
The
fourth
and
last
thing
here
considerable
follows
,
What
they
said
.
Men
and
brethren
,
What
shall
we
do
?
CHAP.
XXIX
.
Shewing
what
titles
were
given
to
the
Apostles
,
what
are
usurped
by
the
Pope
,
&c.
4
ACcording
to
the
order
of
the
words
in
the
Translation
,
4
What
said
they
here
.
we
here
observe
and
take
notice
first
of
a
Compellation
:
Secondly
,
of
a
Consultation
.
1
A
compellation
,
Men
&
Brethren
.
The
Compellation
:
Men
and
brethren
,
or
,
Men-brethren
:
Thus
they
stile
Peter
and
the
holy
Apostles
of
Christ
,
and
that
without
any
offence
either
given
by
them
,
or
taken
by
the
other
.
Here
was
not
yet
in
use
the
title
of
Peters
pretended
successor
,
which
by
his
claw-backs
and
flatterers
is
given
unto
him
,
and
kindely
taken
by
him
without
any
so
much
as
a
complementall
refusall
:
namely
,
Holinesse
,
No
Titles
as
yet
of
Holiness
,
Vice-god
,
&c.
Anno
1514.
Vice-god
,
God
on
earth
,
or
Divine
Majesty
,
a
title
given
to
Pope
Leo
the
tenth
,
by
one
of
his
Secretaries
in
the
last
Lateran-Councel
.
And
yet
for
complement
,
I
must
recall
my self
;
when
,
in
deep
and
modest
humility
I
finde
him
to
stile
himself
,
as
Noah
stiled
his
cursed
son
Ham
the
father
of
Canaan
,
Gen.
9
.
22-25
,
26.
Servant
of
the
servants
of
God
,
as
Canaan
was
to
be
unto
his
brethren
who
were
blessed
by
their
father
;
Roma
tibi
quondam
Servi
Domini
Dominorū
,
Servi
Servorum
nunc
tibi
sunt
Domini
.
The
pride
of
the
Pope
under
shew
of
humility
.
but
indeed
shews
himself
Lord
of
Lords
unto
them
,
and
that
more
then
the
heathen
Emperours
of
Rome
his
Predecessors
.
A
servant
to
Gods
servants
he
may
call
himself
in
a
Court-complement
;
but
indeed
and
in
proof
no
otherwise
then
some
Courtiers
use
the
phrase
,
Your
servant
Sir
,
to
such
as
they
endeavour
to
undermine
,
disgrace
and
to
destroy
:
or
as
Judas
was
Christs
servant
when
he
said
,
Hail
,
Master
.
He
is
such
a
servant
of
God
,
and
of
the
servants
of
God
,
that
he
opposeth
and
exalteth
himself
above
all
that
is
called
God
,
or
that
is
worshipped
;
so
that
he
as
God
sitteth
in
the
Temple
of
God
,
shewing
himself
that
he
is
God
,
2
Thess.
2.4
.
Such
a
servant
is
he
,
that
he
advanceth
himself
above
all
his
brethren
;
1.
Above
other
Priests
or
Presbyters
.
2.
then
Bishops
.
3.
Metrapolitans
.
4.
Patriarchs
,
His
usurpations
.
by
usurping
the
name
Oecumenicus
,
universall
Bishop
of
the
whole
world
.
and
5.
Solus
Pastor
,
the
onely
Pastor
or
Shepherd
:
and
6.
Master
of
all
Christendome
,
and
over
Kings
and
Emperours
:
And
all
this
as
Peters
Successour
.
Now
if
at
this
time
these
titles
had
been
on
foot
(
which
was
after
Christs
ascension
,
and
after
he
had
given
him
and
the
rest
all
the
commission
and
power
he
meant
to
leave
to
the
Pastours
of
his
Church
;
yea
and
when
by
sending
down
the
gifts
of
the
holy
Ghost
in
that
manner
,
he
from
heaven
solemnly
inaugurated
them
,
and
shewed
his
power
by
them
,
induing
them
with
power
from
on
high
as
he
promised
:
)
I
say
,
it
had
been
a
saucy
boldnesse
and
high
presumption
in
these
Jews
to
have
used
such
homely
terms
,
savouring
so
much
of
equality
,
Shewing
him
not
to
be
Peters
successor
,
who
was
humble
,
by
giving
no
other
titles
of
distance
and
difference
then
onely
Men
and
Brethren
.
But
we
see
neither
Peter
nor
any
of
the
rest
disdained
so
to
be
stiled
,
either
by
these
Jews
,
or
by
other
Apostles
,
or
yet
Presbyters
,
whilest
he
stiles
himself
a
fellow-Elder
or
Presbyter
with
them
,
1
Pet.
5.1
.
and
I
beleeve
,
if
any
such
titles
had
been
given
him
by
any
,
which
his
said
Successor
takes
and
assumes
to
himself
,
he
would
have
rent
his
clothes
,
and
taken
them
up
roundly
,
and
in
effect
said
unto
them
as
he
said
unto
Cornelius
,
Acts
10.25
,
26.
when
falling
down
at
his
feet
(
as
low
as
his
toe
)
he
took
him
up
,
saying
,
Stand
up
,
I
my self
also
am
a
man
.
Thus
was
Peter
in
his
own
person
;
but
being
personated
by
the
Pope
,
he
is
no
more
a
man
,
or
no
more
a
meer
man
,
or
barely
a
man
of
God
(
which
if
it
were
so
indeed
,
were
a
higher
title
then
any
he
can
truly
brag
of
;
●bat
,
Antichrist
.
)
but
a
God
on
earth
,
a
Vice-god
,
a
divine
Majesty
.
Now
this
excessive
pride
being
made
one
of
the
characters
of
Antichrist
in
the
place
fore-quoted
,
we
need
not
seek
that
man
of
sin
far
;
being
so
contrary
and
unlike
both
to
Peter
whose
successor
he
would
be
,
and
to
Christ
,
whose
Vicar
he
would
seem
;
who
being
indeed
and
truly
God
,
equall
with
the
Father
,
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likenesse
of
man
,
becoming
indeed
true
man
,
and
one
who
disdained
not
neither
was
ashamed
to
call
us
men
,
brethren
,
and
to
be
made
like
unto
[
us
]
his
brethren
,
Heb.
2.11
.
But
let
us
turn
our selves
unto
the
true
Successors
of
Peter
,
who
(
not
standing
upon
titles
of
honour
,
either
of
Vice-god
,
Holiness
,
or
of
Grace
,
Lord
,
or
the
like
)
can
with
these
great
Apostles
here
,
be
content
with
the
stile
of
Men
and
brethren
,
and
that
not
onely
from
themselves
but
from
such
as
are
their
hearers
,
and
lay-people
,
as
they
are
called
.
CHAP.
XXX
.
God
teacheth
us
by
men
:
with
the
Ground
,
Reasons
and
Vse
of
the
point
.
The
first
title
,
]
Men.
Doctr.
God
teacheth
us
by
Men.
Men.
]
MInisters
,
Pastours
,
Teachers
,
Evangelists
,
Prophets
and
Apostles
,
yea
Christ
himself
the
great
and
onely
Prophet
,
the
Apostle
and
high-Priest
of
our
Profession
;
all
these
were
men
,
of
the
same
nature
with
our selves
,
though
withall
Men
of
God
;
by
whom
it
pleased
God
,
according
to
his
infinite
wisdom
and
mercy
to
us
,
to
teach
and
instruct
us
men
,
and
to
make
known
unto
us
his
will
and
wisdom
,
whom
accordingly
he
indueth
with
gifts
sutable
and
answerable
to
the
present
necessities
of
the
Church
,
either
immediately
and
extraordinarily
exciting
,
stirring
up
,
enabling
and
sending
them
;
or
otherwise
calling
,
furnishing
and
placing
them
in
a
more
ordinary
way
,
and
by
usuall
and
externall
means
.
He
teacheth
us
first
by
Christ
his
Son
God-man
,
who
,
1
By
his
Son
in
our
nature
.
being
made
of
a
woman
is
also
the
son
of
man
.
So
that
howsoever
God
at
sundry
times
,
and
in
divers
manners
spake
in
time
past
unto
the
Fathers
by
the
Prophets
;
yet
in
these
last
dayes
he
hath
spoken
unto
us
by
his
Son
,
Hebr.
1.1
,
2.
not
but
that
he
spake
then
also
to
them
by
him
,
who
is
the
onely
Prophet
,
and
hath
been
mediately
or
immediately
the
sole
Prophet
of
his
universall
Church
on
earth
from
the
beginning
.
This
is
that
Prophet
whom
the
Lord
opposeth
to
all
that
use
divination
,
who
is
the
onely
Prophet
,
unto
whom
we
are
to
hearken
;
and
not
to
diviners
,
Deut.
18.10
,
11
,
14
,
with
15
,
16
,
17
,
18
,
19.
to
all
that
observe
times
,
to
enchanters
,
witches
,
charmers
,
consulters
with
familiar
spirits
,
wizards
,
necromancers
and
diviners
;
and
whom
he
promiseth
,
saying
by
Moses
unto
the
people
,
desiring
that
they
might
not
hear
again
the
voyce
of
the
Lord
,
which
when
the
Law
was
given
was
so
terrible
,
that
even
Moses
said
,
I
exceedingly
fear
and
quake
:
I
will
raise
them
up
a
Prophet
from
among
their
brethren
,
like
unto
thee
,
and
will
put
my
words
in
his
mouth
,
and
he
shall
speak
unto
them
all
that
I
shall
command
him
,
&c.
Hebr.
12.19
,
-21.
by
whom
onely
in
our
nature
wee
come
to
see
Gods
glory
:
Now
that
our
chief
or
onely
Prophet
should
be
a
man
like
unto
us
was
very
needful
for
us
,
seeing
he
as
God
is
a
light
inaccessible
,
whom
no
eye
can
see
and
live
:
his
glory
should
over-whelm
us
,
but
that
in
Christ
it
is
vailed
and
clouded
in
his
humanitie
,
in
which
as
in
a
glass
he
shews
us
the
glory
of
his
Father
,
being
the
brightnesse
of
his
glory
,
and
the
expresse
image
of
his
person
,
Heb.
1.3
.
in
whom
onely
we
come
to
see
God
,
who
otherwise
is
invisible
,
1
Tim.
3.16
.
Joh.
1.14
.
We
see
him
1.
In
his
goodnesse
,
mercy
and
grace
,
1
In
his
Goodness
and
Mercy
.
in
that
God
for
our
sakes
should
become
Man
:
See
Tit.
2.11
.
John
1.17
.
and
3.16
.
2
Tim.
1.9
,
10.
2.
In
his
Justice
,
2
his
Justice
.
not
forgiving
sin
simply
,
but
upon
satisfaction
made
unto
the
same
by
man
,
1
Cor.
15.21.3
.
In
his
Wisdom
,
3
his
Wisdom
.
which
appeased
the
strife
between
Justice
,
which
called
for
vengeance
on
all
;
and
Mercy
,
which
would
have
all
saved
:
for
It
,
or
the
Son
,
who
is
the
Wisdom
of
the
Father
,
satisfieth
Justice
,
by
allowing
and
requiring
the
punishment
of
man
(
seeing
man
had
sinned
)
:
and
Mercy
,
in
that
he
himself
would
become
man
,
and
our
surety
.
4.
In
his
Power
;
inasmuch
as
this
Son
of
God
in
our
weak
nature
,
4
his
Power
.
and
as
the
son
of
man
,
and
by
dying
would
overcome
sin
and
vanquish
the
divell
.
Vse
.
To
bridle
our
curiosity
.
Which
may
bridle
our
curiositie
in
prying
into
the
secrets
of
the
God-head
.
But
now
know
,
that
Christ
leaving
us
in
person
,
hath
left
onely
men
his
deputies
,
to
teach
us
the
same
and
no
other
things
then
such
as
he
taught
them
,
2.
By
men
as
substitutes
to
Christ
.
Why
?
Matth.
28.19
,
20.
Joh.
20
,
21.
As
my
Father
sent
me
,
so
send
I
you
,
Eph.
4.8.11
.
Now
this
he
doth
1.
For
his
own
glory
;
that
such
great
works
as
are
done
by
their
Ministery
,
as
especially
the
conversion
of
souls
,
might
not
be
ascribed
to
such
weak
creatures
,
1.
For
his
own
glory
,
2
Cor.
4.7
.
but
to
himself
;
Therefore
saith
Paul
,
We
have
this
treasure
in
carthen
vessels
,
that
the
excellency
of
the
power
may
be
of
God
;
and
not
of
us
.
2.
For
our
good
.
2.
For
his
Churches
good
,
that
by
our
familiarity
with
men
,
of
like
affections
and
sympathy
,
we
might
with
more
easiness
learn
,
and
with
lesse
terrour
hear
reproofs
and
threatnings
.
It
s
a
mercy
that
God
doth
not
teach
us
,
1.
By
his
own
immediate
voice
.
1.
Gods
own
immediate
voice
,
as
in
giving
the
Law
,
would
make
us
exceedingly
fear
and
quake
,
as
it
did
Moses
.
It
is
a
mercy
then
that
he
speaks
not
to
us
immediatly
with
his
own
thundring
voice
,
but
by
the
voice
of
man
:
which
as
the
Israelites
desired
,
so
are
we
to
be
thankfull
for
.
2.
By
Angels
.
2.
To
teach
us
by
Angels
he
thought
it
not
so
fit
:
seeing
thence
would
arise
1.
Matter
of
terror
and
astonishment
.
2.
Danger
of
adoration
.
3.
By
his
Spirit
alone
.
3.
To
teach
us
immediatly
by
his
Spirit
inwardly
and
in
silence
,
would
expose
us
to
Satans
illusions
and
deceits
.
For
these
and
like
reasons
,
God
is
pleased
to
teach
,
instruct
and
convert
his
Elect
by
the
Ministery
of
man
:
First
,
and
principally
of
his
Son
in
our
nature
.
Secondly
,
by
such
Deputies
as
he
hath
left
,
and
daily
raiseth
up
in
his
room
.
This
is
of
speciall
use
both
for
Ministers
themselves
,
and
for
others
.
1.
Ministers
being
by
nature
men
,
Vse
1.
Concerning
Ministers
,
who
hence
are
taught
,
though
by
office
men
of
God
,
must
hence
learn
1.
Not
to
take
upon
them
to
teach
or
do
any
thing
in
their
own
name
,
or
to
impose
any
point
or
article
of
faith
on
the
church
▪
yea
or
ought
else
which
directly
bindeth
conscience
and
restraineth
it
of
that
liberty
which
Christ
in
his
word
affordeth
it
.
1.
To
speak
and
doe
all
in
Christs
name
,
This
only
is
Gods
royalty
and
prerogative
.
We
are
men
,
and
may
err
:
Every
man
is
a
liar
,
Rom.
3.4
.
Our
doctrine
is
to
be
tried
,
yet
not
by
every
private
mans
fancy
,
but
only
according
to
the
only
rule
and
touchstone
of
truth
,
not
in
their
own
.
the
written
word
of
God
,
which
accordingly
is
to
be
searched
.
And
if
any
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
,
Isai
.
8.20
.
For
us
Ministers
,
We
must
not
preach
our selves
,
but
Christ
Jesus
the
Lord
,
and
our selves
your
servants
for
Jesus
sake
.
2
Cor.
4
,
5.
What
?
as
many
in
word
pretend
,
and
perhaps
inwardly
so
flatter
themselves
,
whilest
they
find
their
Bishopricks
such
burdens
to
them
,
and
such
of
their
Clergy
as
will
not
,
indeed
cannot
,
yeeld
to
their
injunctions
,
so
far
as
to
master
them
;
and
to
overcome
by
their
sufferings
?
No
,
but
truly
and
without
all
court-complement
,
servants
to
the
Church
,
doing
what
we
do
,
heartily
as
to
the
Lord
,
and
not
unto
men
,
Col.
3.22
,
23
,
24.
and
as
serving
the
Lord
Christ
,
as
we
expect
any
reward
of
him
.
Our
office
is
to
do
nothing
in
our
own
name
being
but
men
,
yet
as
men
of
God
,
we
must
seek
to
espouse
you
,
2
Cor.
11.2
.
our
hearers
with
Paul
,
not
to
our selves
,
but
to
one
husband
,
and
seek
to
raise
up
spirituall
seed
to
Christ
our
our
elder
brother
now
in
heaven
,
which
is
to
be
called
not
by
our
name
,
but
by
his
.
2.
To
be
humble
,
and
not
proud
of
their
parts
or
gifts
,
being
but
men
,
Psal.
49.2
.
2.
Ministers
must
hence
learn
humilitie
,
and
not
to
be
proud
of
any
gifts
or
graces
,
though
it
were
revelations
from
heaven
.
We
read
of
Ezekiel
,
that
having
seen
the
glory
of
God
in
a
vision
,
is
presently
upon
it
called
son
of
man
,
Ezek.
2.1
,
2
,
3.
and
the
word
is
not
Ish
,
which
is
the
name
of
man
in
regard
of
heat
,
valour
,
nobleness
and
dignity
,
nor
yet
Aenosh
,
which
signifieth
sorry
man
,
or
sorrowfull
,
dolefull
,
wretched
,
Psal.
8.4
.
and
9.21
.
but
Adam
or
earthly
man
,
Gen.
5.2
.
Psal.
22.6
.
and
36.6
.
and
39.6
.
to
put
him
in
mind
of
his
originall
and
end
,
vile
,
that
he
was
made
of
Adamah
,
the
earth
,
and
by
birth
vile
,
as
being
of
the
dust
,
and
that
to
dust
he
must
again
return
,
Gen.
2.7
.
and
3.19
.
and
all
this
to
humble
him
,
even
as
in
like
case
,
Paul
had
given
or
sent
to
him
a
thorn
in
the
flesh
—
least
he
should
be
exalted
above
measure
through
the
abundance
of
revelations
.
1
Cor.
12.2.4.7
.
And
doubtlesse
the
holiest
,
and
ablest
Ministers
of
Christ
have
some
humane
infirmity
and
frailty
not
so
throughly
mortified
in
them
here
as
they
(
with
Paul
)
desire
to
the
same
end
,
that
they
might
be
kept
down
and
low
in
their
own
eyes
.
Nay
,
they
have
being
mortall
men
,
and
mortall
.
but
a
few
daies
of
their
prophesie
to
accomplish
here
on
earth
after
which
when
they
have
finished
their
testimony
,
they
must
be
called
to
give
their
accounts
.
So
that
,
though
the
word
of
God
spoken
faithfully
by
them
endureth
for
ever
,
yet
they
are
but
grasse
which
withereth
,
or
at
best
,
but
the
flower
thereof
which
falleth
away
,
1
Pet
,
1
24
,
25.
See
Zech.
1.5
,
6.
3.
To
be
of
tender
affections
and
mercifull
,
3.
Being
men
,
They
are
taught
to
be
compassionately
affected
toward
such
as
they
see
to
be
in
misery
,
or
in
distress
of
conscience
for
their
sins
.
Therefore
it
is
that
it
behoved
,
even
the
eternall
son
of
God
,
(
seeing
he
would
become
a
Prophet
and
surety
to
us
)
to
be
made
like
(
that
is
true
man
like
)
unto
his
brethren
,
as
Christ
was
.
Hebr.
2.17
,
18.
and
3.15
.
that
he
might
be
a
mercifull
and
faithfull
high
Priest
—
for
in
that
he
himself
hath
suffered
,
being
tempted
he
is
able
(
yea
and
as
willing
)
to
succour
them
that
are
tempted
.
For
we
have
not
an
High
Priest
which
cannot
be
touched
with
the
feeling
of
our
infirmities
:
but
was
in
all
points
tempted
like
as
we
are
(
yet
without
sin
.
)
And
such
weak
men
he
thought
fit
to
leave
behind
him
as
his
substitutes
.
Which
might
induce
those
here
in
my
text
,
the
rather
thus
to
speak
to
the
Apostles
and
say
,
Men
and
brethren
,
that
according
to
that
which
is
implied
in
the
name
,
they
might
the
sooner
and
rather
move
them
to
compassion
as
if
they
had
said
,
Oh
Sirs
,
though
ye
be
men
of
God
,
yet
being
men
otherwise
as
we
are
,
subject
to
like
passions
,
take
pitty
on
us
in
this
our
perplexed
condition
,
and
tell
us
what
to
do
to
bee
saved
.
and
not
to
be
like
savage
beasts
more
then
men
,
Jer.
5.1
.
Thus
humane
and
gentle
should
all
men
shew
themselves
to
others
,
even
in
that
they
are
men
.
But
I
beleeve
,
in
some
places
especially
,
God
may
bid
his
Prophets
run
to
and
fro
,
to
see
and
know
and
seek
in
the
broad
places
(
of
many
great
cities
)
if
they
can
find
a
man
(
not
only
a
man
of
courage
as
there
,
that
executeth
judgement
,
and
seeketh
truth
but
)
that
sheweth
mercy
and
compassion
to
men
like
themselves
,
in
their
afflictions
,
or
otherwise
in
their
necessities
.
Many
butchers
and
cooks
may
be
found
,
who
use
men
like
beasts
,
hating
the
good
,
and
loving
the
evill
,
who
pluck
off
their
skin
from
off
them
,
and
their
flesh
from
off
their
bones
,
who
also
eat
the
flesh
of
Gods
people
,
and
flay
their
skins
from
off
them
,
by
using
men
like
beasts
.
,
Micah
3.2
,
3.
and
break
their
bones
and
chop
them
in
pieces
as
for
the
pot
,
and
as
flesh
within
the
cauldron
.
Thus
not
only
the
Princes
of
Israel
are
charged
,
but
the
Prophets
also
that
(
not
only
smite
with
their
tongues
,
and
vers.
5.
Jer.
18.18
.
but
)
bite
with
their
teeth
.
Nay
commonly
such
inhumanity
and
savage
usage
of
Gods
people
,
is
,
if
not
practised
,
yet
set
forward
at
least
,
by
such
as
would
be
thought
men
of
God
,
Priests
,
Friers
and
Jesuites
by
whose
incitement
the
combination
and
bloody
Massacre
of
the
harmless
Protestants
in
Ireland
hath
taken
force
,
Massacre
in
Ireland
by
Papists
,
Octob.
23.
&c.
1641.
and
where
are
perpetrated
and
may
be
seen
not
the
acts
of
men
,
but
of
beasts
,
yea
of
Divels
,
from
whom
men
that
are
good
Christians
,
yea
worse
then
beasts
would
use
them
.
may
expect
as
much
mercy
as
from
such
bloody
hel-hounds
.
I
am
sure
more
mercy
may
be
expected
from
savage
beasts
then
from
such
men
as
are
animated
by
the
spirit
of
the
Beast
and
false
Prophet
.
Which
makes
me
remember
a
story
of
an
old
Indian
wife
among
the
Americans
,
where
Spanish
cruelty
did
so
far
rage
,
as
that
among
other
cruelties
whereby
they
destroyed
many
millions
of
men
,
whilest
their
conversion
was
pretended
,
they
would
hound
great
mastive
dogs
,
trained
up
and
fed
with
mans
flesh
for
the
same
purpose
,
to
pull
in
pieces
and
devour
whom
they
pleased
of
the
Indians
;
this
poor
old
woman
being
sent
on
an
errand
with
a
letter
through
the
fields
,
presently
a
mastive
dog
used
to
devour
,
was
sent
out
and
hounded
after
,
to
make
his
masters
sport
,
in
seeing
the
poor
woman
rent
in
pieces
by
the
dog
,
but
shee
falling
down
before
the
dog
,
and
according
to
her
sillinesse
intreating
her
good
master
(
so
she
called
the
dog
)
to
spare
her
,
for
she
was
going
such
an
errand
,
the
savage
dog
shewed
her
more
mercy
then
his
masters
would
have
had
him
,
and
would
not
hurt
the
woman
.
Too
much
might
be
said
of
such
massacres
,
treasons
,
and
attempts
of
treasons
,
of
powder
plots
,
insurrections
and
other
incouragement
from
the
bloody
doctrine
of
Priests
and
Jesuites
.
Popish
cruelties
.
Whom
it
should
be
in
vain
to
hope
to
move
to
more
humanity
by
the
title
of
Men
,
seeing
not
only
by
their
falling
down
before
an
Image
of
their
own
making
,
but
by
such
savage
doctrine
and
practises
,
they
forget
that
they
are
men
,
Isai
.
46.5
,
6
,
7
,
8.
4.
Ministers
being
men
,
must
not
let
God
and
Christs
honour
rest
with
them
.
4.
Ministers
,
though
men
of
God
,
yet
being
men
,
are
hence
taught
not
to
take
to
themselves
more
honour
then
is
fit
for
them
(
such
as
hath
been
named
)
if
through
mens
error
or
superstition
it
shall
be
given
unto
them
.
They
may
learn
that
lesson
from
John
the
Baptist
,
who
had
the
opportunity
of
being
honoured
and
acknowledged
as
the
Messias
or
Christ
,
if
being
asked
he
had
but
said
it
;
yea
from
Peter
who
refused
Cornelius
his
devotion
in
falling
down
at
his
feet
,
and
worshipping
him
,
saying
(
as
we
have
heard
)
Stand
up
,
for
I
my self
also
am
a
man
,
Acts
10.25
,
26.
And
lastly
from
Paul
and
Barnabas
,
who
being
reputed
as
Gods
,
and
called
by
the
name
of
heathenish
gods
,
and
when
sacrifices
were
ready
to
be
offered
to
them
,
cried
out
,
Acts
14.13
,
14
,
15.
Sirs
,
Why
do
ye
these
things
,
we
also
are
men
of
like
passions
with
you
,
&c.
But
doth
the
Pope
thus
?
yea
or
did
some
other
inferiour
Bishops
thus
,
who
could
be
content
to
have
the
Popes
title
of
Holinesse
(
indeed
gods
true
title
and
attribute
)
put
upon
them
,
without
rending
his
garment
?
Or
should
the
best
deserving
among
the
Ministers
of
Christ
take
Gods
honour
to
themselves
?
or
,
if
it
be
by
flatterers
given
them
,
should
they
let
it
rest
with
themselves
?
they
may
remember
how
King
Herod
was
eaten
up
with
wormes
for
so
doing
.
And
I
know
none
who
willingly
so
doth
but
the
Divel
,
who
among
the
heathen
sought
Gods
honour
and
took
it
being
given
,
so
becomming
their
god
;
seeking
the
like
honour
still
in
the
person
of
the
Pope
especially
,
as
elswhere
more
largely
I
shew
.
Vse
.
2
Now
Secondly
,
for
others
:
they
are
hence
taught
1.
As
not
to
give
flattering
titles
unto
man
,
Concerning
others
.
Job
33.23
,
24.
1.
To
honour
Ministers
as
men
of
God
,
so
not
to
deny
to
the
true
Ministers
of
Christ
such
honour
and
respect
as
is
due
unto
them
as
men
of
God
.
God
will
not
have
them
despised
as
being
men
or
sons
of
men
,
and
in
regard
of
outward
relations
and
respects
in
the
world
,
as
birth
,
wealth
,
&c.
oftentimes
mean
men
;
for
so
do
proud
and
scornfull
men
who
oppose
their
own
temporall
honours
,
birth
,
wealth
,
offices
or
dignities
to
Gods
word
in
such
mens
mouthes
;
scorning
that
such
as
they
term
and
account
to
be
ex
faece
plebis
of
the
dregs
of
the
people
,
and
not
worthy
to
sit
at
their
table
,
&c.
should
teach
,
reproove
,
or
controul
them
.
No
,
God
will
have
us
look
on
them
as
men
of
God
,
as
his
messengers
and
substitutes
of
Christ
,
doing
that
,
and
executing
the
same
office
which
Christ
executed
on
earth
,
Rom.
15.8
.
being
a
minister
of
the
circumcision
,
or
of
the
Jewes
,
and
now
would
execute
if
he
were
to
live
on
earth
.
The
name
and
office
of
Minister
then
is
honourable
,
and
not
to
be
slighted
;
neither
is
it
by
any
so
much
scorned
as
by
the
Ministers
of
Antichrist
.
The
honour
to
be
done
them
that
are
truly
faithfull
is
,
-
1.
To
receive
and
hear
them
as
the
Ministers
of
Christ
,
1.
By
acknowledging
them
such
.
Gal.
4.14
.
and
so
as
Christ
himself
,
as
once
the
Galathians
did
Paul
,
and
to
receive
the
word
they
teach
,
as
the
word
of
God
himself
,
1
Thes.
1.13
.
-
2.
By
our
obedience
.
2.
To
obey
them
in
the
Lord
,
Hebr.
13.17
.
-
3.
By
our
love
.
3.
To
love
or
esteem
them
very
highly
in
love
for
their
works
sake
,
1
Thes.
5.12
,
13.
-
4.
By
affording
them
maintenance
and
double
honour
,
4.
To
honour
them
with
double
maintenance
,
especially
such
as
labour
in
the
word
and
doctrine
,
1
Tim.
5
17.
In
a
word
,
God
will
not
have
his
ministers
wronged
in
their
office
,
he
will
maintain
them
in
it
,
whilest
they
attend
thereon
.
He
hath
given
a
charge
concerning
them
,
saying
,
Do
my
Prophets
no
harm
.
Being
men
,
they
are
subject
to
many
wrongs
and
disgraces
;
and
to
take
heed
of
wronging
them
.
but
if
any
wrong
or
disgrace
them
,
as
,
and
because
men
of
God
,
that
is
,
in
or
for
their
faithfulnesse
,
zeal
,
and
conscionableness
in
their
callings
,
God
himself
will
require
it
,
and
requite
it
,
even
as
David
avenged
on
King
Hanun
the
disgrace
done
his
Ambassadors
,
so
2
Chron.
36.16
.
They
so
long
mocked
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
untill
the
wrath
of
the
Lord
arose
against
his
people
,
till
there
was
no
remedy
,
or
healing
.
2.
To
depend
on
the
ministery
of
man
,
2.
That
God
is
pleased
to
teach
us
by
men
,
and
that
as
is
said
,
in
great
mercy
to
us
,
we
are
all
hence
taught
to
acknowledge
Gods
ordinance
,
and
to
depend
on
the
ministery
of
men
,
his
men
,
his
faithfull
servants
,
Mal.
2.7
.
though
not
without
trial
of
them
.
whose
lips
should
preserve
knowledge
.
And
though
such
among
men
be
rare
,
Job
32.22
,
23
,
&c.
and
that
there
be
false
teachers
,
and
some
such
as
Paul
foretold
told
the
Elders
of
Ephesus
of
,
saying
,
Also
of
your
own
selves
shall
men
arise
speaking
perverse
things
,
to
draw
Disciples
after
them
,
Acts
20.29
,
30.
who
are
to
be
tried
by
the
rule
of
Gods
established
truth
,
as
Deut.
13.1
,
2
,
3.
Acts
17.11
.
1
Joh.
4.1
.
yet
we
are
not
to
neglect
the
ministery
of
man
;
as
such
do
as
depend
,
1.
On
immediate
revelations
of
the
spirit
without
the
word
or
against
it
:
For
as
we
must
not
quench
the
spirit
,
and
not
on
revelations
of
the
spirit
,
Or
2.
of
Angels
.
Or
3.
of
apparitions
of
the
dead
.
Or
4.
on
witches
,
&c.
so
not
despise
prophecying
,
1
Thes.
5.19
,
20.
2.
On
Angelicall
revelations
.
3.
On
Apparitions
of
the
dead
,
as
Papists
do
,
Luke
16.30
,
31.
—
They
have
Moses
and
the
Prophets
,
let
them
hear
them
,
&c.
4.
On
diabolicall
Oraches
,
on
witches
,
south-sayers
,
against
whose
inchantments
God
hath
given
us
his
son
in
our
nature
and
his
substitutes
;
See
Deut.
18.10
,
11.
—
14
,
15.
Isai
.
8.19
,
20.
CHAP.
XXXI
.
Shewing
that
Ministers
are
Brethren
one
with
another
,
and
with
their
people
:
with
Vses
.
Brethren
]
THis
is
the
second
title
given
by
these
humbled
Jewes
,
and
not
scorned
by
these
great
Apostles
.
2.
The
second
Title
here
given
;
Brethren
.
It
might
seem
some
boldness
,
if
not
sauciness
(
to
some
)
that
private
men
should
be
so
familiar
with
such
eminent
men
and
great
Apostles
,
and
I
will
not
say
,
what
humane
weaknesse
would
have
done
if
these
Apostles
had
appeared
in
the
silken
,
sattin
,
golden
habit
of
their
pretended
successors
:
And
yet
me
thinks
,
men
of
humbled
spirits
,
and
distressed
in
soul
and
conscience
,
would
hardly
have
given
flattering
titles
,
or
much
respected
them
the
more
for
their
gay
clothes
.
I
dare
say
,
A
title
too
mean
in
these
our
daies
.
it
would
be
thought
want
of
good
manners
at
least
,
if
not
sauciness
and
pride
in
any
of
the
Laity
now
to
speak
so
to
Peters
successors
,
though
he
should
be
a
King
that
should
(
in
humility
)
call
the
Pope
Brother
.
Pope
Paul
the
fourth
would
disdain
that
Appellation
,
who
could
at
table
publikely
say
,
that
he
would
not
have
any
Prince
for
his
companion
,
but
all
subject
under
his
feet
,
(
which
he
said
,
striking
his
foot
against
the
ground
.
)
But
Peter
here
(
his
first
predecessor
as
he
would
have
it
)
took
no
exception
at
men
meaner
then
Princes
,
yet
accepted
by
Peter
and
the
other
Apostles
.
who
called
them
all
brethren
;
by
which
kind
acceptance
of
the
title
they
shew
how
the
men
of
God
(
though
the
greatest
Apostles
)
should
not
only
be
content
to
be
esteemed
of
by
the
meanest
of
their
hearers
,
Vse
1
even
as
their
brethren
,
And
not
to
be
disdained
by
Gods
Ministers
now
,
1
Pet.
5.3
.
who
must
behave
themselves
as
brethren
.
First
with
the
people
,
but
to
account
of
the
meanest
,
as
of
their
Brethren
,
and
to
shew
the
same
by
carrying
them selves
as
tender
shepherds
to
the
flock
,
not
as
being
lords
,
or
lording
it
over
Gods
heritage
.
Let
them
behave
themselves
as
brethren
,
First
,
with
their
flock
:
1.
By
tenderness
of
affection
and
sympathy
,
learning
the
same
from
their
great
master
Christ
Jesus
,
Hebr.
2.7
.
and
4.15
.
and
from
Paul
,
Gal.
6.1
.
2
Tim.
2.24
,
25.
2.
By
love
and
good
agreement
,
avoiding
all
unnecessary
suits
,
and
jarres
with
such
as
they
instruct
,
1.
By
sympathy
.
as
they
desire
to
see
any
good
fruit
of
their
labours
among
them
:
2.
Good
agreement
.
yet
they
must
also
take
heed
of
becomming
,
through
too
much
or
needless
familiarity
with
them
(
in
good
fellowship
as
they
call
it
)
Brethren
in
evill
.
2.
Among
themselves
.
2
Let
them
carry
themselves
also
as
brethren
among
themselves
,
as
here
,
all
these
Apostles
agreed
in
one
;
and
conversed
lovingly
together
,
which
is
not
so
soon
done
as
said
;
seeing
,
before
the
death
of
Christ
some
of
these
Apostles
by
themselves
and
friends
sought
preheminence
above
their
brethren
,
yea
all
of
them
strove
who
should
be
greatest
,
though
now
upon
our
Saviours
reproof
of
them
,
and
that
they
had
all
received
the
gifts
of
the
holy
Ghost
,
which
taught
them
humility
,
they
carry
themselves
as
loving
brethren
one
towards
another
,
without
envy
or
contempt
one
of
another
.
A
reproof
or
discovery
of
some
mens
pride
.
It
were
to
be
wished
that
it
were
so
now
adaies
,
that
pride
or
at
least
high
place
and
lordliness
did
not
make
some
to
disdain
to
account
or
call
others
(
as
faithfull
it
may
be
,
and
as
painfull
in
the
ministery
as
themselves
)
their
brethren
,
unlesse
perhaps
with
the
distinction
of
brother
or
fellow-Presbyter
,
least
that
brother
should
think
himself
a
Bishop
,
though
for
Scripture
-
Bishops
he
may
be
assured
he
is
one
,
and
as
true
a
Chaplain
of
Jesus
Christ
,
as
some
other
who
carry
a
greater
port
on
earth
.
Here
the
Apostles
took
it
not
ill
to
be
called
men
and
brethren
,
as
indeed
they
were
in
a
large
sense
brethren
in
that
they
were
men
:
In
what
sense
the
Apostles
were
Brethren
to
these
Jews
.
and
of
the
same
Country
and
Nation
,
and
as
now
they
were
growing
to
be
brethren
in
affection
and
spirituall
obligation
as
Christians
.
This
was
the
humility
of
the
Apostles
;
and
yet
it
was
no
pride
in
these
humbled
souls
to
speak
to
them
in
the
stile
of
Men-brethren
.
But
you
will
say
,
Whether
beasts
be
our
brethren
.
Dr.
F.
Are
there
any
brethren
that
are
not
men
?
Yes
,
saith
one
,
if
we
will
beleeve
the
Legend
of
S.
Francis
:
for
he
saluted
ordinarily
beasts
when
he
met
them
,
in
this
manner
,
Brother
Oxe
,
brother
Bear
,
brother
Wolf
.
But
this
is
a
note
beneath
Gamoth
,
and
a
degree
below
lowlinesse
it self
.
I
add
,
it
is
as
much
under
true
humilitie
,
being
a
shew
and
affectation
of
it
in
a
proud
Friar
,
as
the
other
is
above
it
,
in
a
proud
Pope
and
Prelate
.
Vse
2
As
this
said
especially
concerneth
Ministers
;
so
now
a
word
more
by
way
of
Vse
as
it
concerneth
hearers
.
For
the
people
.
Dr.
Featly
on
this
Text.
Egeon
Askew
of
brotherly
Reconcilement
,
&c.
(
For
I
list
not
enter
upon
the
large
discourse
of
Christian
Brother-hood
,
the
distinctions
of
brethren
,
yea
or
yet
the
Exhortation
to
maintain
such
brother-hood
:
Others
have
done
it
largely
and
learnedly
,
and
I
would
nott
too
much
burthen
my
Discourse
,
which
already
is
grown
much
bigger
then
at
first
conception
of
it
I
conceived
it
would
prove
.
)
Hearers
are
to
conceive
of
their
Teachers
as
brethren
:
and
accordingly
1.
To
be
perswaded
of
their
love
and
sympathy
.
Let
Hearers
then
conceive
of
their
Teachers
,
being
faithfull
especially
,
not
onely
as
men
(
subject
to
like
passions
)
,
but
as
brethren
:
Accordingly
,
let
them
1
Be
perswaded
of
their
love
(
even
when
they
do
rebuke
and
reprove
,
)
and
of
their
sympathie
towards
them
in
anguish
of
conscience
,
as
of
loving
brethren
:
neither
of
which
these
Jews
could
expect
from
their
own
Rabbies
,
the
high
Priests
,
Scribes
and
Pharisees
,
no
more
then
Judas
found
from
them
.
2.
To
be
more
familiar
with
them
.
2
Let
them
have
(
especially
in
like
trouble
of
conscience
)
recourse
more
familiarly
to
them
by
conference
and
craving
their
advice
,
even
because
they
are
brethren
;
assuring
themselves
,
that
none
but
inhumane
and
disdainfull
men
will
take
it
ill
to
be
sought
unto
in
such
case
.
Where
they
have
a
faithfull
Minister
,
they
may
confidently
expect
from
him
tender-heartednesse
and
sympathie
,
and
accordingly
loving
usage
,
as
from
a
naturall
brother
.
3.
Not
to
despise
them
,
though
they
themselves
be
great
on
earth
.
3
Lastly
,
Great
ones
on
earth
,
as
wel
as
others
,
are
taught
to
honour
good
Ministers
as
their
brethren
,
and
not
to
scorn
or
to
account
meanly
of
them
,
or
of
their
calling
.
They
are
our
brethren
,
and
so
far
our
equals
;
the
calling
being
in
it self
as
honourable
,
and
they
in
regard
of
their
calling
,
as
any
other
.
Nay
,
they
are
to
be
respected
and
honoured
as
our
elder
brethren
,
seeing
they
come
in
stead
of
the
most
honourable
in
the
Family
,
these
being
as
elder
brethren
.
even
of
the
first-born
,
Numb
.
3.12
.
who
,
before
the
Levites
were
taken
in
their
steads
,
did
minister
to
the
Lord
,
as
Exod.
24.5
.
The
first-born
then
even
among
Lords
and
Dukes
were
to
perform
that
office
then
;
neither
were
it
any
disparagement
to
their
birth
if
so
it
were
now
:
at
least
they
should
not
,
in
regard
of
the
calling
,
despise
their
Brethren
.
And
thus
for
the
Compellation
:
Now
of
the
Consultation
,
in
these
words
,
What
shall
we
do
?
CHAP.
XXXII
.
Consultation
of
many
about
the
good
of
their
souls
,
is
no
Conventicle
,
&c.
2
The
Consultation
:
and
how
occasioned
.
THese
are
words
full
as
of
sorrow
and
fear
,
(
yet
not
without
some
hope
,
as
formerly
hath
been
shewed
)
;
so
of
care
and
perplexitie
of
spirit
:
They
are
now
convinced
of
their
own
guiltinesse
;
they
are
forced
to
acknowledge
that
Christ
whom
they
crucified
is
indeed
the
true
Messias
,
exalted
by
the
right
hand
of
God
,
to
sit
at
the
right
hand
of
God
,
and
to
have
shed
forth
this
which
they
did
now
see
and
hear
,
being
now
ready
to
make
his
foes
(
and
who
were
they
more
then
his
crucifiers
?
)
his
foot-stool
,
Acts
2.33
,
34
,
35.
They
,
being
by
the
word
also
convinced
hereof
,
apprehend
wrath
and
damnation
as
most
justly
due
unto
them
:
And
therefore
as
men
at
their
wits
end
,
and
as
having
no
help
in
themselves
,
they
flee
to
the
Apostles
,
and
consult
with
them
what
they
should
do
to
procure
a
pardon
of
their
bloody
sins
,
and
how
to
flee
from
and
escape
wrath
;
and
in
a
word
,
how
to
save
their
poor
souls
,
saying
,
What
shall
we
do
?
And
the
meaning
is
no
other
then
that
of
the
Jaylour
,
who
in
like
case
and
distresse
of
soul
,
trembling
,
and
falling
down
before
Paul
and
Silas
,
said
,
—
Sirs
,
What
must
I
do
to
be
saved
?
Acts
16.29
,
30.
1
Who
consult
.
1
Now
in
that
they
all
,
being
many
,
ask
saying
,
What
shall
we
do
?
1
For
number
,
they
were
many
.
A
blessed
conspiracy
.
It
notes
1.
A
blessed
conspiracy
in
these
young
Converts
,
in
that
they
compasse
their
teachers
round
about
,
and
thus
flock
unto
them
for
advice
and
counsell
;
as
others
also
did
about
John
,
Luk.
3.10
,
-
12
,
-
14.
and
as
you
all
now
that
are
attentive
hearers
,
make
semblance
of
.
Thus
to
do
(
especially
in
trouble
of
conscience
)
is
no
unlawfull
meeting
,
no
Conventicle
,
no
matter
of
accusation
;
No
Conventicle
,
nor
combination
in
evill
:
as
such
like
meetings
in
rehearsing
,
calling
to
minde
and
examining
the
conscience
after
hearing
of
the
word
,
whether
with
their
Teachers
,
or
other
experienced
Christians
,
have
been
made
,
by
such
as
either
can
endure
no
such
meetings
as
wherein
they
themselves
are
not
the
speakers
:
or
none
but
such
as
their
own
are
,
in
Taverns
,
Ale-houses
,
Gaming-places
,
and
the
like
,
whereby
they
may
be
justified
by
other
mens
like
practice
,
which
now
,
being
so
unlike
,
exasperates
the
malice
of
the
unsound
and
profane
:
who
yet
many
of
them
will
also
gather
about
their
Teachers
and
Instructours
;
nor
such
as
whereby
the
wicked
gather
about
their
Ministers
,
either
in
hypocrisie
,
but
then
it
is
in
hypocrisie
,
with
purpose
and
desire
to
catch
and
get
matter
of
accusation
against
them
;
and
so
the
Scribes
and
Pharisees
flocked
to
Christ
:
At
least
,
with
no
purpose
or
desire
to
obey
or
follow
the
wholesom
instructions
of
the
word
,
but
rather
to
scoffe
and
jeer
;
as
God
of
old
told
Ezekiel
,
saying
,
The
children
of
thy
people
still
are
talking
against
thee
by
the
wals
,
and
in
the
doors
of
the
houses
,
and
speak
one
to
another
,
every
one
to
his
brother
saying
;
Come
,
I
pray
you
,
Ezek.
33.30
,
31
,
32
,
33.
and
hear
what
is
the
word
that
cometh
forth
from
the
Lord
.
And
they
come
unto
thee
,
and
sit
before
thee
as
my
people
,
and
they
hear
thy
words
,
but
they
will
not
do
them
;
and
so
on
.
And
as
those
other
dissembling
hypocrites
in
Jer.
42.1
,
2
,
&c.
19
,
20
,
21.
who
,
great
and
small
flocked
and
came
neer
to
Jeremiah
,
requiring
by
him
of
the
Lord
that
which
they
meant
not
,
not
obeying
the
voyce
of
the
Lord
,
nor
doing
any
thing
for
which
either
they
sent
him
unto
the
Lord
,
or
for
which
the
Lord
sent
him
unto
them
:
even
as
many
now
adayes
seek
advice
,
in
matter
of
their
unlawfull
marrying
,
or
otherwise
,
and
yet
never
mean
to
follow
it
,
if
it
prove
contrary
to
them
and
their
former
resolutions
.
Yea
,
if
this
were
all
,
it
were
not
so
bad
;
as
when
they
hearing
such
things
from
the
faithfull
Ministers
of
Christ
as
please
them
not
,
or
in
rage
and
fury
.
gather
about
them
in
fury
and
in
rage
,
as
the
Jews
dealt
with
Stephen
,
Acts
7.54
,
-57
,
58.
run
upon
them
with
one
accord
,
and
either
stone
them
,
or
otherwise
by
open
insurrection
,
rebellion
and
massacring
,
put
them
,
and
all
that
hold
of
the
truth
with
them
,
to
death
.
See
also
Acts
16.19
,
-22.
CHAP.
XXXIII
.
That
there
is
the
same
means
of
cure
,
in
like
case
,
for
all
distressed
in
conscience
.
2
For
inward
motive
and
end
,
they
are
directed
to
the
same
means
by
the
same
Spirit
.
2.
IN
that
they
being
so
many
,
do
all
with
one
accord
seek
to
the
same
means
,
it
notes
,
that
There
is
the
same
work
of
the
Word
,
and
spirit
of
Compunction
in
all
who
are
truely
touched
in
heart
for
sin
.
As
it
humbles
all
in
sight
of
sin
and
misery
,
so
it
heals
by
sending
all
to
the
same
remedy
,
Note
.
There
is
the
same
work
of
the
word
and
Spirit
,
and
the
same
means
of
cure
generally
for
all
.
even
to
the
word
,
and
the
faithfull
Ministers
of
it
;
not
to
other
means
(
such
as
have
been
named
)
:
there
being
the
same
remedy
(
though
as
the
case
may
require
,
somewhat
divesly
to
be
applyed
,
according
to
the
rules
and
method
of
spirituall
physick
)
for
all
Converts
and
wounded
consciences
.
So
that
the
same
spirit
working
in
all
,
hath
like
effects
(
for
the
generall
)
in
all
,
2
Cor.
4.13
.
Vse
In
like
case
to
inquire
and
make
use
of
other
mens
experiences
.
Would
any
then
,
being
wounded
by
the
word
,
know
how
to
finde
comfort
and
saving
direction
?
let
him
inquire
how
others
in
like
case
have
found
it
,
and
let
him
do
accordingly
.
All
finde
it
as
these
all
here
did
finde
it
:
They
,
being
all
of
them
both
touched
and
directed
by
the
same
Spirit
,
sought
and
found
direction
and
ease
from
the
ministry
of
the
word
onely
,
and
not
from
any
other
men
or
means
,
which
they
were
well
assured
would
afford
them
no
help
.
The
word
onely
,
being
faithfully
dispensed
,
will
fit
all
sorts
and
callings
of
men
,
it
will
answer
and
resolve
all
their
doubts
and
cases
.
Luke
3.9
,
10
,
11.
In
such
case
then
it
will
behove
us
to
look
into
this
and
the
like
examples
in
Scripture
,
and
to
inquire
of
such
as
having
been
in
our
case
,
how
they
found
comfort
,
what
directions
they
followed
.
Other
mens
experience
will
be
of
great
profit
to
us
,
if
we
wisely
make
use
of
it
.
The
reason
is
,
because
as
Gods
promise
is
the
same
to
all
who
are
alike
prepared
and
qualified
to
receive
it
,
so
his
dealing
is
alike
with
all
,
he
not
being
partiall
.
This
made
David
propound
his
experience
to
others
,
and
say
,
The
humble
shall
hear
thereof
,
and
be
glad
.
—
I
sought
the
Lord
,
and
he
heard
me
,
and
delivered
me
from
all
my
fears
:
They
also
looked
unto
him
,
and
were
lightned
:
and
their
faces
were
not
ashamed
,
(
saying
)
This
poor
man
cryed
:
Who
?
literally
David
;
mystycally
Christ
(
but
spiritually
every
humbled
sinner
)
and
the
Lord
heard
him
,
and
saved
him
out
of
all
his
troubles
.
Whence
the
generall
is
inferred
,
The
Angel
of
the
Lord
encampeth
about
(
all
)
them
that
fear
him
,
and
delivereth
them
,
Psal.
34.2
,
3
,
4
,
5
,
6
,
7.
CHAP.
XXXIV
.
The
chief
care
of
Christians
should
be
how
they
may
save
their
souls
.
2
About
what
they
consult
.
A
Second
thing
to
be
hence
observed
,
is
,
about
what
they
consult
.
Now
in
that
they
all
consult
concerning
so
weighty
a
businesse
as
is
the
saving
of
their
souls
,
we
may
learn
from
hence
,
that
Note
.
Our
chief
care
should
be
to
save
our
souls
.
The
chief
care
of
all
and
each
of
us
ought
to
be
concerning
our
souls
,
and
how
we
may
save
the
same
.
These
here
had
never
a
serious
thought
of
this
main
businesse
till
now
that
by
the
word
savingly
taught
and
applyed
unto
them
they
were
convinced
of
their
sin
,
and
thereupon
apprehended
Gods
wrath
as
justly
due
unto
them
for
the
same
.
Now
they
found
they
had
souls
to
lose
,
which
they
never
thought
on
seriously
before
.
Why
?
and
How
?
Our
souls
are
lost
,
Now
this
is
the
case
of
us
all
by
nature
;
we
are
all
in
this
same
condemnation
:
Our
souls
are
already
lost
;
we
are
all
signified
by
the
lost
sheep
,
and
lost
groat
,
as
having
first
in
Adam
strayed
from
God
,
and
lost
him
,
his
face
and
favour
,
as
also
our selves
:
which
we
daily
do
more
and
more
by
our
actuall
sins
against
the
Law
,
which
bring
us
under
the
curse
of
the
same
:
but
especially
(
whilest
we
speak
of
us
Christians
)
by
our
impenitencie
and
unbeleef
,
which
bring
us
under
the
condemnation
thereof
.
John
3.18
.
By
sins
of
the
first
sort
we
sell
our
souls
,
and
bring
our selves
under
the
curse
and
guilt
of
eternall
damnation
;
which
is
by
profanenesse
:
But
by
sins
of
the
second
sort
,
whereby
we
,
through
our
negligence
or
wilfulness
,
make
no
use
of
the
means
appointed
in
mercy
,
and
afforded
us
of
God
in
and
by
Christ
,
which
are
faith
in
him
,
and
only
saved
by
repentance
and
faith
in
Christ
,
John
3.16
,
-36.
and
repentance
,
Luk.
13.1
,
2
,
3.
we
through
impenitency
and
infidelity
,
and
so
through
our
own
default
suffer
our
souls
to
perish
eternally
in
and
through
the
guilt
of
sins
,
for
whose
redemption
and
salvation
the
eternall
Son
of
God
in
our
nature
paid
a
sufficient
ransom
in
and
by
the
price
of
his
own
blood
:
so
that
whilest
we
make
light
account
of
Christ
,
we
are
in
the
same
condition
of
these
Jews
who
crucified
him
(
for
we
tread
under
foot
the
Son
of
God
,
&c.
Heb.
10.29
.
)
before
they
came
to
see
and
be
convinced
of
that
their
sin
:
which
when
once
they
saw
,
they
then
(
and
not
before
)
began
to
shew
their
care
of
saving
their
souls
from
wrath
deserved
,
and
of
coming
into
a
better
estate
and
condition
by
Christ
.
And
doubtless
,
till
we
in
like
manner
see
our
own
guiltiness
,
and
the
curse
of
God
due
unto
us
,
and
nothing
but
certain
damnation
whilest
we
live
in
security
,
sensuality
,
unbelief
and
impenitency
,
our
souls
and
the
salvation
of
them
from
wrath
deserved
,
will
be
the
least
part
of
our
care
.
through
a
sight
of
our
misery
.
Oh
then
,
deer
brethren
and
sisters
,
be
all
convinced
(
and
the
Lord
in
mercy
convince
you
)
of
your
lost
condition
,
of
the
damned
and
desperate
case
in
which
you
all
are
whilest
you
live
in
your
sins
without
hearty
sorrow
or
repentance
,
and
without
true
faith
in
Christ
,
who
came
to
seek
and
find
that
which
is
lost
.
Now
till
you
find
and
feel
your selves
lost
even
in
the
midst
of
your
greatest
earthly
happiness
,
and
abundance
,
you
will
but
go
on
in
a
secure
course
of
your
voluptuousness
,
worldliness
,
profaneness
,
or
at
best
of
a
civil
life
and
morall
righteousness
,
to
the
everlasting
and
certain
perdition
and
irrecoverable
losse
of
your
precious
souls
.
The
careless
security
of
many
at
this
day
doth
evidently
shew
in
what
a
damnable
and
desperate
condition
their
souls
are
in
.
You
now
both
see
in
part
how
your
souls
may
be
saved
,
(
namely
,
if
upon
sight
and
sense
of
the
loss
thereof
,
you
seek
by
faith
and
repentance
to
Christ
the
Saviour
thereof
)
as
also
why
you
are
to
shew
your
greatest
care
to
save
the
same
.
Why
?
It
is
already
lost
by
sin
originall
and
infinite
actuall
sins
;
and
shall
irrecoverably
be
lost
and
damned
,
if
in
time
,
out
of
a
deep
sense
of
your
damned
condition
,
you
do
not
cry
to
God
for
mercy
and
forgiveness
.
So
that
our
perishing
is
from
our selves
.
God
hath
now
put
the
price
into
your
own
hands
,
and
if
you
have
no
heart
to
purchase
to
your self
that
which
is
already
purchased
for
you
by
Christ
,
and
shall
be
given
and
effectually
applyed
to
you
upon
your
faith
and
repentance
;
I
must
then
say
,
as
God
saith
to
impenitent
ones
,
Hos.
13.9
.
Thy
perishing
and
destruction
is
of
thy self
;
thou
hast
destroyed
thy self
,
and
that
through
thy
wilful
ignorance
,
carnall
security
,
self-confidence
and
bold
presumption
.
Therefore
,
saith
the
Lord
to
such
impenitent
ones
,
Turn
ye
,
turn
ye
from
your
evil
ways
,
for
why
will
ye
die
,
O
house
of
Israel
?
Ezek.
33.11
.
Let
you
chief
care
then
be
to
save
your
souls
(
as
undoubtedly
it
would
be
,
Exhortation
to
shew
greatest
care
to
save
and
gain
our
souls
,
if
you
were
but
once
in
straits
of
conscience
as
these
were
here
,
or
as
the
converted
Jaylour
was
:
)
and
that
the
rather
,
because
if
it
be
lost
,
all
is
lost
with
it
,
God
,
Christ
,
life
and
salvation
,
our selves
:
And
what
shall
it
profit
a
man
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
Mark
8.36
.
Where
we
see
it
is
a
precious
soul
,
seeing
the
soul
is
1
Precious
.
more
worth
then
the
whole
world
;
and
therefore
would
not
be
sold
,
or
yet
hazarded
for
any
thing
of
the
world
,
whether
wealth
,
honours
,
offices
,
favour
of
men
,
liberty
,
friends
,
or
life
it self
,
in
case
we
cannot
hold
both
:
2
It
is
but
one
.
yea
,
it
is
but
one
soul
;
and
when
it
is
lost
,
we
have
not
a
second
or
third
to
lose
:
here
is
no
place
then
for
had
I
wist
.
3
Our
own
.
And
that
one
soul
is
our
own
soul
;
we
may
lose
and
forgoe
much
of
the
world
,
yea
the
whole
world
it self
,
and
be
no
losers
by
it
;
it
is
none
of
ours
,
and
losing
it
,
we
lose
nothing
that
is
ours
:
But
losing
the
soul
,
we
are
undone
for
ever
,
we
so
also
lose
our selves
,
and
are
cast-awayes
,
Luke
9.25
.
and
what
have
we
more
?
As
then
men
in
other
things
shew
the
greatest
care
of
their
own
horse
,
house
,
childe
,
&c.
so
should
they
much
more
regard
and
have
care
of
their
precious
souls
,
because
nothing
on
earth
is
more
theirs
then
their
souls
.
Now
the
soul
is
lost
by
selling
,
pawning
,
and
by
carelesse
keeping
of
it
:
Take
heed
of
all
these
.
Who
lose
their
souls
:
and
how
.
1
The
profane
sell
it
out-right
.
1.
The
profaner
sort
sell
themselves
and
their
souls
right
out
for
a
little
sensuall
and
sinful
delight
,
for
unlawful
gain
by
oppression
,
lying
,
defraudation
;
yea
,
and
so
do
such
as
(
when
Christ
and
the
world
come
in
competition
,
as
in
times
of
triall
)
rather
then
lose
their
places
,
offices
,
liberty
,
credit
with
men
,
by
being
accounted
fools
,
or
singular
,
let
profession
,
Christ
,
soul
and
all
go
.
A
goodly
exchange
!
2
Such
as
defer
repentance
pawn
it
,
but
never
redeem
it
.
2.
Presumptuous
sinners
and
procrastinatours
,
who
put
off
repentance
till
afterwards
:
these
pawn
their
souls
for
the
like
worldly
and
sinfull
things
,
hoping
in
time
by
their
repentance
in
old
age
,
sicknesse
,
and
hour
of
death
to
redeem
the
same
:
but
indeed
finde
themselves
to
be
deeper
in
debt
with
God
then
before
,
and
less
able
;
and
so
forfeit
and
quite
lose
it
.
3
Formalists
&
civill
men
lose
it
by
carelesnesse
.
3.
Carelesse
and
secure
sinners
,
formall
men
,
who
rest
and
take
up
with
bare
performance
of
duties
,
and
rest
in
them
;
or
with
a
false
and
presumptuous
faith
and
outward
righteousness
:
these
lose
their
souls
through
meer
sloth
and
negligence
,
through
want
of
serious
and
strict
examination
of
their
ways
,
courses
,
yea
,
righteousness
and
(
seeming
)
graces
,
so
suffering
Satan
to
cheat
them
of
their
souls
,
and
their
own
deceitful
and
false
hearts
to
betray
them
into
the
hands
and
power
of
the
Divell
.
None
of
these
as
yet
it
seems
are
so
inwardly
touched
or
pricked
in
heart
,
so
truly
apprehensive
of
their
own
sins
and
of
Gods
wrath
,
as
these
here
in
my
Text
,
who
could
rest
in
nothing
,
till
they
had
the
state
and
safety
of
their
souls
secured
to
them
,
or
were
sufficiently
directed
what
course
to
take
and
follow
,
that
they
might
be
at
peace
with
God
,
and
save
their
souls
.
CHAP.
XXXV
.
How
such
as
God
will
save
must
be
qualified
:
and
first
,
that
they
must
question
their
estate
,
and
shake
off
security
:
with
Vses
.
3.
In
that
they
thus
do
consult
,
we
see
how
those
must
be
qualified
whom
God
will
save
.
NOw
thirdly
and
lastly
from
this
their
consultation
with
the
Apostles
before
they
were
truly
or
throughly
converted
or
brought
to
Christ
,
or
at
least
saved
by
him
,
wee
may
take
notice
how
all
they
must
be
qualified
whom
God
will
convert
and
save
,
which
will
appear
especially
in
three
particulars
;
which
as
they
are
effects
and
signs
of
one
truly
humbled
,
we
have
already
considered
and
shewed
.
We
will
now
consider
them
as
so
many
usefull
observations
.
1.
Observation
,
They
must
consult
and
shew
their
care
of
the
main
.
1.
We
may
hence
infer
,
That
those
whom
God
meaneth
to
save
,
he
moveth
to
shew
care
about
the
estate
of
their
souls
,
and
in
their
straits
to
deliberate
what
to
do
,
and
so
to
come
to
some
resolution
.
So
did
these
here
.
There
is
little
good
to
be
expected
from
mens
casting
down
,
if
in
distresse
of
mind
,
they
consult
not
seriously
about
their
estate
.
Nay
generally
,
Why
?
men
must
shew
themselves
very
carefull
and
solicitous
that
would
walk
worthy
of
God
,
and
attain
to
life
and
salvation
.
Rashness
doth
nothing
well
.
Nothing
,
no
not
in
earthly
matters
of
any
moment
is
well
done
without
care
and
consultation
;
every
mans
experience
will
tell
him
this
,
Ecclus.
37.16
.
Vse
1
To
condemn
the
careless
,
So
that
we
may
easily
see
what
to
judge
of
secure
and
carelesse
livers
,
who
without
all
care
or
fear
,
doubt
or
distrust
of
their
spirituall
estate
,
passe
their
time
and
leave
all
to
God
,
or
to
the
last
,
not
knowing
or
caring
much
either
what
estate
they
are
in
for
the
present
,
or
in
what
condition
they
shall
die
;
they
hope
well
,
and
that
s
all
:
or
else
they
cast
all
upon
Gods
Predestination
,
and
conclude
to
the
certain
hazzard
of
their
souls
,
that
all
their
care
is
needless
,
no
care
of
theirs
can
alter
Gods
purpose
.
These
men
overlook
Gods
word
,
(
which
is
their
only
rule
)
and
so
by
prying
beyond
the
Moon
,
especially
such
as
cast
all
upon
Gods
predestination
.
cast
away
their
souls
carelesly
and
desperately
,
by
neglecting
the
meanes
and
course
which
God
would
have
them
take
and
use
.
It
is
God
indeed
that
saves
us
,
and
that
according
to
the
counsell
and
purpose
of
his
own
will
:
But
he
saves
by
meanes
which
he
will
have
us
to
use
,
and
on
which
only
to
expect
a
blessing
from
him
,
and
so
he
calls
on
us
to
save
our selves
.
Save
your selves
,
saith
Peter
here
to
these
,
from
this
untoward
generation
,
Acts
2.40
.
Now
the
meanes
he
had
shewed
them
before
in
answer
to
this
their
question
:
Repent
and
be
baptized
,
&c.
v.
38.
So
,
he
that
beleeveth
and
is
baptized
,
shall
be
saved
,
Mark
.
16.16
.
So
,
Beleeve
and
thou
shalt
be
saved
,
said
Paul
to
the
Jaylour
,
Acts
16.31
.
And
,
We
are
of
them
that
beleeve
to
the
saving
of
the
soul
,
Hebr.
10.39
.
So
,
God
will
have
all
men
to
be
saved
,
and
to
come
unto
the
knowledge
of
the
truth
,
1
Tim.
2.4
.
We
are
saved
by
hope
,
Rom.
8.24
.
We
are
saved
by
well
doing
and
by
obedience
,
as
Noah
by
faith
obeying
God
;
and
by
perseverance
in
the
same
,
Hebr.
11.7
.
He
that
endureth
to
the
end
shall
be
saved
,
Mark
.
13.13
.
To
what
end
is
all
this
,
if
we
be
not
to
shew
care
to
save
our selves
?
may
we
at
our
pleasure
neglect
baptisme
,
Means
of
salvation
must
be
used
.
the
knowledge
of
God
according
to
his
word
,
repentance
,
faith
,
hope
,
new
obedience
,
and
perseverance
in
the
same
,
and
yet
look
to
be
saved
?
or
if
we
carefully
labour
to
do
and
observe
all
these
,
shall
we
not
undoubtedly
be
saved
?
Doth
not
God
say
in
effect
to
us
as
Paul
to
Timothy
,
1
Tim.
4.15
,
16.
Moditate
on
these
things
,
give
thy self
wholly
to
them
,
—
take
heed
to
thy self
,
—
continue
in
them
:
for
in
doing
this
,
thou
shalt
save
thy self
.
See
2
Pet.
1.5.6
.
&c.
10.
Such
as
are
saved
(
being
capable
of
the
means
)
are
brought
by
the
word
,
to
see
their
need
of
salvation
,
to
apprehend
nothing
but
wrath
as
their
just
desert
,
and
accordingly
in
doubt
and
fear
of
their
estate
to
use
all
diligence
to
avoid
and
escape
the
same
.
O
generation
of
vipers
,
saith
the
Baptist
Mat.
3.7
.
to
the
Pharisees
and
Sadduces
that
came
to
his
Baptism
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
?
The
Lord
looks
that
men
being
warned
especially
,
God
requires
this
care
in
those
he
will
save
,
should
in
care
to
their
souls
,
question
themselves
concerning
their
estate
and
doings
;
but
in
vain
in
respect
of
too
many
:
I
hearkned
and
heard
(
saith
the
Lord
by
Jeremy
,
Jer.
8.6
,
7.
)
but
they
spake
not
aright
;
no
man
repented
him
of
his
wickednesse
,
saying
,
what
have
I
done
?
Every
one
turned
to
his
course
,
as
the
horse
rusheth
into
the
battel
.
This
is
too
harsh
a
work
for
them
,
and
loth
they
are
to
sift
into
their
former
courses
;
they
account
it
a
trouble
and
torment
,
and
loth
they
are
(
with
the
Divels
)
to
be
tormented
before
their
time
.
In
a
foolish
pitty
and
self-love
to
themselves
,
they
cast
off
all
care
,
and
whatsoever
might
unsettle
them
in
their
false
peace
;
and
so
live
at
all
adventures
with
God
,
and
(
indeed
)
contrary
unto
him
.
Levit.
26.21
.
And
all
this
is
because
they
never
truly
were
in
straits
of
conscience
for
their
evill
waies
,
nor
will
be
convinced
of
their
damned
condition
,
and
so
they
willfully
run
blindfolded
,
and
headlong
to
their
own
perdition
;
their
security
being
a
certain
sign
,
nay
,
a
cause
and
certain
fore-runner
of
their
ruine
:
Whereas
when
God
will
bring
home
a
wandring
sinner
,
he
giveth
him
an
heart
to
suspect
himselfe
,
to
question
his
estate
,
course
of
life
,
and
doings
,
as
thus
;
What
is
this
I
have
been
doing
all
my
life
time
hitherto
,
and
that
they
question
themselves
.
I
was
made
by
God
for
God
himself
and
his
glory
;
but
have
I
lived
to
him
and
to
his
glory
,
or
rather
not
to
my self
?
how
have
I
spent
my
time
?
what
good
have
I
either
done
to
others
,
or
got
to
mine
own
soul
?
what
glory
have
I
brought
to
God
?
Oh
unprofitable
wretch
!
how
have
I
spent
my
precious
time
in
vain
in
the
service
of
my
lusts
,
of
the
devill
,
and
of
the
world
?
how
may
I
redeem
my
lost
time
?
what
am
I
now
doing
?
what
course
of
life
is
this
I
follow
?
what
will
be
the
end
of
it
?
is
it
agreeable
to
Gods
word
?
is
it
such
as
becomes
the
Gospel
of
Christ
?
wherein
differ
I
from
a
Reprobate
?
If
I
were
now
to
die
,
where
is
my
comfort
?
in
what
condition
(
without
flattering
of
my self
)
should
I
die
?
I
may
commend
my
soul
into
Gods
hands
,
but
how
do
I
know
whether
he
will
receive
it
or
no
?
seeing
no
unclean
thing
shall
ever
enter
that
holy
place
.
Alas
!
my
case
is
wofull
,
What
shall
I
do
?
Thus
God
deals
with
his
.
But
where
men
never
suspect
or
question
their
course
of
life
,
The
want
of
which
an
evill
sign
,
and
a
mark
of
a
formall
professor
only
.
their
estate
and
doings
,
but
take
up
at
best
with
a
civill
life
,
heartless
service
of
God
,
formall
performance
of
duties
,
resting
in
the
same
,
never
questioning
whether
they
be
done
in
true
obedience
to
God
,
and
to
Gods
glory
;
or
whither
they
tend
,
whether
they
gain
more
of
Christ
thereby
,
and
get
more
acquaintance
with
God
,
more
assurance
of
his
presence
with
them
&c.
there
is
a
certain
sign
of
a
secure
soul
,
and
of
one
going
on
in
the
wayes
of
death
,
especially
if
withall
they
from
their
duties
secure
themselves
,
take
God
bound
to
them
,
so
far
as
to
be
taken
to
do
them
wrong
,
if
upon
their
hypocriticall
fastings
and
other
duties
,
he
do
not
see
,
and
shew
himself
to
take
knowledge
thereof
,
or
to
reward
them
,
Isai
.
58.2
,
3.
and
if
in
outward
shew
and
profession
,
(
whilst
their
lives
are
unreformed
and
unholy
)
they
seem
to
lean
upon
the
Lord
,
saying
,
Is
not
the
Lord
among
us
?
none
evill
can
come
upon
us
,
Micah
3.11
.
But
do
thou
whosoever
thou
art
,
labour
first
to
see
and
to
be
sensible
of
thy
sin
of
Gods
wrath
,
Vse
2
and
of
the
danger
of
thine
estate
,
To
instruct
all
to
be
carefull
,
and
accordingly
,
and
then
shew
thy
care
to
come
out
of
it
.
As
the
prickings
and
woundings
of
thy
spirit
are
,
so
will
be
thy
care
to
seek
or
get
into
a
better
condition
:
And
first
consult
wisely
what
course
to
take
for
mercy
and
pardon
of
thy
sins
,
1.
Wisely
to
consult
.
for
peace
and
reconciliation
with
God
.
2.
Seriously
to
resolve
,
Secondly
come
to
a
serious
resolution
and
full
purpose
of
heart
to
save
thy
soul
,
whatsoever
it
cost
thee
,
and
accordingly
to
break
through
all
lets
,
scoffs
,
disgraces
,
nicknames
,
and
to
part
with
every
lust
,
to
deny
thy self
in
all
thine
owne
waies
,
in
a
word
,
to
buy
heaven
with
losse
,
and
not
to
slick
with
God
for
any
thing
,
and
forgoing
of
all
thy
sins
,
how
gainfull
,
how
advantagious
,
how
contentfull
soever
they
have
been
or
are
unto
thee
.
In
this
case
of
a
troubled
conscience
,
and
when
God
begins
once
to
shew
thee
thy
danger
,
to
parly
with
thee
,
and
to
give
thee
any
the
least
hope
of
acceptation
,
pardon
and
life
,
stick
not
with
him
,
stand
not
upon
any
termes
,
conditions
,
exceptions
,
or
reservations
whatsoever
;
Luke
9.57
,
58
,
59
,
60
,
61.
come
off
freely
like
a
franke
chapman
,
lose
not
such
a
bargain
for
a
little
more
,
like
some
faint
chapmen
who
having
a
good
bargain
before
them
,
perhaps
cheapen
the
wares
,
but
ding
and
still
expect
some
abatement
in
the
price
,
and
so
for
not
coming
off
freely
,
lose
all
.
Remember
how
it
was
with
that
young
man
,
who
left
Christ
because
he
could
not
enjoy
him
and
his
wealth
too
,
Mat.
19.
Thinke
of
King
Agrippa
almost
perswaded
to
be
a
Christian
,
but
because
he
was
not
altogether
so
,
he
wholly
missed
of
Christ
and
of
salvation
.
Therefore
so
shew
thy
care
,
as
not
to
remain
hovering
,
but
come
to
some
through
resolution
.
Thousands
of
souls
perish
,
who
yet
might
seem
not
far
off
from
the
kingdom
of
heaven
.
but
to
break
through
all
lets
True
,
when
once
thou
beginnest
to
consult
about
thine
estate
,
Satan
and
thine
own
lusts
will
plead
hard
with
thee
;
thou
canst
no
sooner
begin
to
mistrust
thine
own
courses
,
to
question
thine
estate
,
to
thinke
of
getting
into
a
safer
way
,
which
Satan
shall
object
,
but
Satan
(
afraid
and
loth
to
lose
thee
)
will
make
use
of
all
his
wiles
and
stratagems
,
and
of
all
likely
waies
and
means
(
too
many
here
to
mention
)
whereby
he
might
either
detain
thee
,
making
thy
former
wayes
lovely
or
not
so
odious
to
thee
;
or
bring
thee
back
again
to
former
bondage
,
as
Pharaoh
would
have
done
the
Israelites
,
by
pursuing
thee
with
fears
and
terrors
,
presenting
to
thee
a
red
sea
of
afflictions
and
dangers
,
and
nothing
but
want
,
hunger
and
thirst
,
fiery
Serpents
,
giants
to
encounter
withall
,
in
a
word
,
disgraces
,
fire
,
and
fagot
,
and
death
it self
by
one
meanes
or
other
.
And
what
marvell
?
Christ
himself
tels
thee
before
hand
of
so
much
,
and
to
cast
the
worst
at
first
.
Matth.
10.16
,
17
18
,
19
,
-
21
,
22
,
-
37
,
38
,
39.
and
Mark
.
8.34
,
35.
and
would
have
thee
aforehand
to
cast
,
and
count
the
cost
;
Luke
14.26
,
27
,
28.
and
to
consult
vers.
31.
So
saith
he
,
Whosoever
he
be
of
you
that
forsaketh
not
all
that
he
hath
,
(
that
is
in
readiness
of
affection
,
and
actually
also
,
in
case
he
be
called
thereunto
,
which
all
are
not
)
he
cannot
be
my
Disciple
,
ver.
33.
Christ
then
looks
for
such
followers
and
converts
▪
as
shall
both
wisely
consider
and
fore-see
what
may
befall
them
in
their
Christian
course
,
and
consult
with
themselves
whether
they
be
able
and
willing
to
undergo
such
hazards
for
him
;
lest
we
else
become
losers
in
the
end
.
and
also
stoutly
resolve
,
if
need
be
,
to
forgoe
any
thing
according
to
Gods
will
and
call
;
as
being
also
told
on
the
one
hand
,
that
otherwise
they
cannot
be
his
disciples
,
Mark
8.34
,
35
,
36
,
37
,
38.
and
that
he
that
will
save
his
life
shall
lose
it
;
and
then
what
shall
it
profit
a
man
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
and
on
the
other
hand
,
that
whosoever
shall
lose
his
life
for
Christs
sake
and
the
Gospels
(
if
it
come
to
that
)
the
same
shall
save
it
:
and
whosoever
shall
confesse
Christ
before
men
,
him
will
Christ
also
confesse
before
his
Father
which
is
in
heaven
,
Matth.
10.32
.
Resolution
is
needfull
.
Now
these
things
,
this
necessity
,
these
different
issues
considered
,
and
by
due
meditation
and
consultation
pondered
,
we
see
that
Resolution
is
most
needfull
;
and
that
whatsoever
conflicts
within
,
or
temptations
from
Satan
without
,
would
stand
in
our
way
,
cannot
otherwise
be
overcome
but
by
firm
resolutions
and
full
purpose
of
heart
for
the
present
,
and
by
answerable
performance
and
obedience
(
both
in
things
to
be
done
and
suffered
)
afterwards
.
And
where
this
consent
and
resolution
of
heart
is
(
without
deceit
,
or
trusting
to
our
own
strength
)
it
is
accepted
for
the
present
,
and
such
may
assuredly
hope
to
finde
mercy
;
as
we
see
in
the
Jews
●nd
Gods
promise
to
them
,
Isa.
1.16
,
—
19.
as
also
in
David
,
Psal
.
32.5
.
and
in
the
Prodigal
,
and
in
Gods
performance
with
them
,
Luke
15.18
.
CHAP.
XXXVI
.
SECT.
1.
Such
as
are
converted
and
saved
must
seek
salvation
out
of
themselves
.
Where
largely
of
self-denyall
.
But
first
,
That
men
by
sin
bring
themselves
into
great
straits
.
2
Observation
,
They
who
are
saved
must
seek
salvation
out
of
themselves
.
NOw
secondly
,
In
these
Converts
thus
consulting
we
see
,
That
those
whom
God
will
save
,
must
,
by
self-denyal
,
seek
salvation
out
of
themselves
,
and
not
stand
upon
any
thing
in
themselves
.
They
being
pinched
in
conscience
in
the
straits
thereof
,
and
at
their
wits
end
,
not
knowing
what
to
do
as
of
themselves
,
fly
wholly
out
of
themselves
,
consult
and
advise
with
the
Apostles
of
Christ
,
saying
,
As
did
those
here
.
What
shall
we
do
?
being
further
ready
to
do
whatsoever
they
in
the
name
of
Christ
should
direct
them
unto
,
without
any
reservation
,
exception
or
respect
to
themselves
in
their
name
and
credit
,
in
their
ease
,
delights
,
liberty
,
wealth
,
friends
,
earthly
hopes
or
contentments
whatsoever
,
as
finding
now
that
hitherto
they
in
rejecting
Christ
had
but
kicked
against
the
pricks
,
and
made
him
an
enemy
to
them
who
is
the
Lord
of
Lords
,
and
Judge
of
the
whole
world
:
hereof
they
are
now
convinced
in
their
consciences
,
and
seek
help
and
counsell
how
they
may
obtain
his
favour
and
pardon
.
but
as
the
Priests
and
Pharisees
did
not
,
Thus
did
not
the
chief
Priests
and
Pharisees
;
who
,
convinced
of
Christs
mighty
power
and
God-head
,
whereby
he
did
great
works
,
specially
in
raising
the
dead
,
and
particularly
Lazarus
,
who
had
been
dead
four
dayes
;
yet
they
acknowledged
him
not
,
neither
sought
his
favour
;
but
standing
upon
their
own
wisdom
,
righteousnesse
,
and
holinesse
(
which
they
would
not
seek
from
him
)
as
also
upon
their
own
power
and
authority
,
though
,
gathering
a
Councel
,
they
could
say
,
What
do
we
?
who
consulted
,
for
this
man
doth
many
miracles
;
yet
their
counsel
was
for
to
put
him
to
death
,
John
11.39
,
—
47
,
—
53.
Whereas
,
if
they
had
been
as
soundly
convinced
as
these
here
in
my
Text
,
to
put
Christ
to
death
,
they
would
not
onely
have
asked
,
saying
,
What
do
we
?
and
thereby
have
seen
the
desperate
madnesse
of
their
doings
,
in
opposing
him
,
and
been
sorry
and
humbled
for
it
,
as
these
here
were
when
they
considered
what
they
had
done
in
consenting
to
Christs
death
,
and
so
saw
the
vilenesse
of
their
doings
;
but
they
would
with
these
here
also
have
given
over
their
own
counsels
,
seen
their
own
folly
,
denyed
themselves
,
and
asked
,
not
to
seek
salvation
by
him
.
What
shall
we
do
to
be
saved
from
his
wrath
whom
we
have
so
hated
,
blasphemed
,
even
against
the
light
of
our
own
consciences
,
and
sought
to
destroy
?
No
,
they
were
justly
denyed
the
grace
to
deny
themselves
,
who
against
the
light
of
conscience
,
yea
of
the
holy
Ghost
,
opposed
their
Saviour
.
Whereas
it
was
a
mercy
to
these
here
,
first
to
be
convinced
of
their
sin
,
then
to
be
driven
into
such
plunges
and
straits
as
not
of
themselves
to
know
what
to
do
,
especially
to
deny
themselves
withall
so
far
as
to
seek
and
submit
absolutely
to
such
direction
as
should
be
given
them
by
these
Apostles
.
A
Note
,
previous
to
the
other
.
Men
by
sin
bring
themselves
into
inextricable
straits
,
till
God
shew
and
give
the
issue
.
Now
before
we
prosecute
the
Observation
formerly
made
,
let
this
as
it
were
by
the
bie
,
be
noted
,
How
sin
(
our
own
and
others
)
brings
us
often
into
great
straits
,
so
that
we
shall
not
be
able
to
know
either
what
to
do
,
or
say
,
or
chuse
,
or
think
:
So
that
if
Gods
mercy
did
nor
succour
us
and
shew
an
issue
,
we
should
be
quite
swallowed
up
of
despair
.
Thus
was
it
here
:
Men
and
brethren
,
what
shall
we
do
?
Where
they
are
as
men
distressed
,
grievously
and
inwardly
pained
,
whose
sores
throb
and
rage
;
or
as
men
invironed
with
danger
,
or
ready
to
drown
,
crying
out
,
Help
,
for
the
Lords
sake
,
we
are
ready
to
perish
,
and
know
not
how
to
help
our selves
:
Peter
gives
them
vent
by
breaking
the
sore
,
by
further
pricking
it
,
calling
them
to
repentance
and
faith
;
Repent
,
saith
he
,
&c.
So
when
the
Jaylour
,
in
like
distresse
and
straits
,
cryed
out
,
Sirs
,
what
must
I
do
to
be-saved
?
Paul
delivers
him
out
of
his
straits
;
Beleeve
on
the
Lord
Jesus
Christ
,
and
thou
shalt
be
saved
,
and
thy
house
.
Thus
faithfull
Ministers
(
as
sent
of
God
)
afford
succours
,
and
,
as
it
were
,
reach
out
the
hand
to
draw
distressed
souls
out
of
the
pit
and
gulf
of
dangers
.
It
s
an
easie
thing
to
throw
a
stone
,
a
jewel
,
or
a
mans
self
into
a
pit
,
but
the
great
difficulty
is
how
to
get
it
or
him
out
againe
:
This
,
in
the
case
of
sinners
requires
help
from
heaven
,
and
such
was
the
estate
of
all
mankind
through
the
sin
of
our
first
Parents
(
which
was
so
easily
and
with
delight
committed
)
that
unlesse
God
had
become
man
,
It
s
an
easie
thing
to
destroy
a
mans
self
,
as
we
see
in
the
fall
of
Adam
,
man
could
never
have
known
what
to
have
done
,
no
more
then
the
Divels
now
,
who
being
left
to
themselves
,
perish
without
hope
.
Now
,
and
in
our selves
.
our
case
being
(
for
any
helpe
we
can
make
our selves
)
alike
desperate
,
we
yet
come
not
,
through
the
hardness
of
our
hearts
and
our
insensibleness
,
God
only
must
save
us
by
convincing
us
of
our
ill
condition
.
of
wrath
due
to
it
,
and
of
our
own
impotency
and
inability
to
help
our selves
.
And
Gods
course
is
,
before
he
save
from
sin
and
wrath
his
elect
,
to
let
them
see
their
own
case
and
helpless
condition
:
only
in
that
,
and
in
all
other
temptations
afterwards
,
he
is
pleased
to
make
a
way
to
escape
,
1
Cor.
10.13
.
by
opening
some
door
of
hope
to
them
,
but
that
wholly
out
of
themselves
.
As
here
,
They
are
at
their
wits
end
,
in
themselves
helpless
;
only
God
lets
them
apprehend
some
possibility
of
help
in
and
from
him
,
and
moves
them
to
seek
direction
from
his
Ministers
,
which
following
they
are
delivered
from
their
straits
and
fears
,
and
brought
into
a
blessed
condition
.
Vse
.
See
what
we
get
by
sin
,
and
sinfull
courses
and
evill
men
.
But
see
hence
and
learn
what
we
get
by
sin
,
by
such
courses
,
suppose
of
unlawfull
gain
,
rapine
and
wrong
,
as
in
King
Ahab
,
and
Judas
;
of
intemperance
and
pleasures
,
as
in
Esau
so
greedy
after
pottage
,
and
Baltazzar
in
his
cups
;
of
revenge
,
hatred
and
violence
,
as
in
Cain
,
&c.
and
by
such
companions
as
tempt
us
and
draw
us
into
sin
:
It
and
these
courses
,
other
mens
temptations
and
allurements
,
with
our
own
corruptions
and
lusts
,
bring
us
into
a
snare
,
into
straits
,
into
a
state
of
perdition
,
They
bring
us
into
straits
,
and
there
leave
us
.
and
there
leave
us
to
wrastle
with
the
wrath
of
an
angry
God
,
with
the
terrors
of
hel
,
with
millions
of
Divels
ready
to
accuse
us
,
and
with
the
hellish
affrightments
of
a
convicted
and
tormenting
conscience
.
This
is
the
best
that
sin
can
or
will
bring
us
unto
.
Only
if
God
help
us
out
(
of
whose
help
,
yet
sinning
we
are
not
,
neither
can
presume
)
his
mercie
is
to
be
the
more
magnified
by
us
.
Now
the
way
by
which
God
gives
an
issue
,
God
only
gives
the
issue
by
giving
repentance
,
&c.
as
in
David
,
is
,
by
repentance
,
faith
,
confession
of
sin
,
prayer
,
self-condemning
and
self-deniall
,
punishment
of
offendors
;
judging
our selves
and
others
,
with
reformation
of
things
amisse
;
as
we
see
here
in
these
Iewes
,
and
in
the
Jaylor
:
so
also
in
David
,
who
through
his
pride
and
folly
in
the
needless
numbring
of
his
people
,
2
Sam.
24.14
,
17
,
18.
was
brought
into
a
great
strait
;
I
am
said
he
,
in
a
great
strait
,
he
knew
not
what
to
doe
,
what
to
chuse
:
yet
he
finds
a
good
issue
by
his
casting
himself
upon
God
and
his
mercy
,
by
his
confession
of
sin
,
1
Chron.
21.13.16
▪
17.
and
prayer
for
himself
and
his
people
,
joyned
with
fasting
and
sackcloth
,
by
rearing
an
Altar
,
and
offering
of
sacrifice
,
as
the
Prophet
Gad
directed
him
.
See
this
also
in
Joshua
,
who
through
the
sin
of
Achan
,
in
Joshua
.
with
the
whole
host
of
Israel
,
is
brought
into
marvellous
straits
,
whilest
the
men
of
Ai
prevailed
against
them
,
Josh.
7.6
,
7
,
8
,
9.
Alas
,
O
Lord
God
,
—
what
shall
I
say
,
when
Israel
turneth
their
backs
before
their
enemies
,
&c.
What
shall
I
say
,
either
to
thee
O
Lord
,
whom
doubtlesse
we
have
offended
,
though
as
yet
I
know
not
wherein
?
Or
to
this
people
,
to
whom
I
ever
promised
good
success
and
victory
in
thy
name
?
or
to
the
enemies
whose
mouthes
I
cannot
stop
from
blasphemies
?
or
to
my self
in
answer
to
mine
own
doubts
concerning
thy
truth
and
promises
?
Yet
God
gives
him
an
issue
also
,
Get
thee
up
,
(
for
he
with
his
clothes
rent
,
with
the
Elders
of
Israel
,
was
faln
upon
his
face
before
the
Ark
of
the
Lord
untill
the
eventide
)
wherefore
liest
thou
upon
thy
face
?
Israel
hath
sinned
,
—
I
will
not
be
with
you
any
more
,
except
ye
destroy
the
accursed
from
among
you
,
&c.
This
done
God
was
appeased
.
But
now
,
where
in
such
straits
and
convictions
of
conscience
men
doe
not
betake
themselves
to
such
like
courses
of
repentance
,
Impenitent
persons
exclude
themselves
from
mercy
,
faith
,
prayer
,
&c.
but
thinke
to
wrastle
it
out
by
their
own
strength
or
other
meanes
,
they
shut
the
door
of
mercy
against
themselves
,
and
cast
themselves
into
straits
inextricable
,
and
such
as
wherein
they
perish
;
as
the
forenamed
Cain
,
who
in
such
straits
built
him
a
city
,
unto
which
,
but
not
unto
the
Lord
,
he
betook
him
for
safety
;
and
as
Iudas
who
in
like
case
sought
to
the
High
Priests
,
but
not
to
Christ
for
mercie
;
and
in
others
,
especially
at
the
last
day
,
when
sinners
shall
be
speechlesse
,
and
seeing
Christ
in
glory
and
as
their
judge
,
shall
not
know
either
what
to
say
or
do
,
or
whether
to
flee
from
his
presence
.
Nay
,
even
in
this
life
,
when
evill
men
will
not
flee
to
God
by
repentance
,
confession
,
faith
,
and
not
repenting
,
amendment
,
&c.
and
so
serve
his
providence
and
make
way
for
his
mercy
,
they
not
only
put
themselves
,
they
put
God
(
willing
to
save
them
)
into
straits
,
as
not
knowing
what
to
do
unto
them
,
but
(
be
it
spoken
with
reverence
)
God
himself
to
some
stand
,
so
that
he
(
being
loth
they
should
perish
)
knowes
not
what
more
to
say
or
do
unto
them
,
(
in
mercy
especially
and
so
as
may
stand
with
his
glory
,
who
will
not
save
men
in
their
sins
)
unless
he
should
utterly
destroy
them
:
So
God
to
Ephraim
and
Judah
,
O
Ephraim
,
what
shall
I
do
unto
thee
?
O
Judah
,
what
shall
I
doe
unto
thee
?
for
your
goodness
is
as
a
morning
cloud
,
Hos.
6.4
.
and
as
the
early
dew
it
goeth
away
.
And
may
not
inlike
manner
,
the
Lord
complain
of
our
unto
wardness
,
unfruitfulness
and
iniquity
,
saying
,
What
could
have
bin
done
,
or
what
can
I
do
more
to
my
vineyard
?
with
his
honour
and
holinesse
,
What
can
I
do
more
with
my
honor
,
to
you
who
so
long
have
abused
my
mercy
,
not
feared
my
threats
,
made
light
account
of
my
word
,
smothered
checks
of
conscience
,
out-wrastled
a
while
,
to
the
stifling
of
the
spirit
,
your
fears
,
doubts
and
inward
anguish
,
by
your
own
meanes
;
unlesse
I
should
utterly
destroy
you
,
seeing
you
,
by
self-deniall
,
and
going
out
of
your selves
wholly
,
will
not
seek
your
helpe
and
salvation
from
me
?
And
assuredly
dear
brethren
,
seeing
your
sin
hath
brought
you
into
such
a
distressed
condition
as
that
all
the
world
cannot
help
you
,
if
God
in
mercy
help
you
not
;
unlesse
damn
them
.
and
that
again
,
by
your
presumption
,
and
bold
trusting
to
your selves
,
and
security
and
self-confidence
you
bar
up
Gods
mercy
and
his
power
against
your selves
;
I
say
,
know
it
assuredly
that
mercy
it self
shall
never
save
you
,
till
or
unlesse
,
you
in
sence
of
your
hellish
and
slavish
condition
under
the
power
of
sin
and
wrath
,
and
acknowledgement
of
your
own
inability
,
and
by
an
absolute
deniall
of
your selves
,
do
seek
help
and
salvation
out
of
your selves
,
in
God
only
,
according
to
the
direction
of
his
word
and
faithfull
Ministers
and
dispensers
of
it
,
and
from
the
power
of
his
saving
grace
.
So
did
these
here
.
And
so
I
return
to
the
Observation
propounded
,
Those
whom
God
will
save
,
must
by
self-deniall
seek
salvation
out
of
themselves
.
SECT.
2.
Why
we
are
to
deny
our selves
and
all
goodness
in
our selves
in
the
matter
of
Salvation
.
YOu
perhaps
will
say
,
did
these
here
in
the
Text
so
?
Or
did
the
Jaylor
so
,
when
he
asked
,
What
must
I
do
to
be
saved
?
Quest.
Did
these
Iewes
seek
salvation
out
of
themselves
It
seems
they
are
all
for
doing
and
works
;
and
that
they
sought
,
though
the
way
of
salvation
from
others
,
yet
the
cause
of
it
in
themselves
and
in
their
own
doings
:
What
shall
we
do
?
I
will
not
deny
but
that
generally
men
seek
their
own
good
by
their
own
doings
:
when
they
so
speak
of
doing
?
they
of
themselves
by
nature
know
no
other
way
,
and
are
ignorant
of
Jesus
Christ
and
his
righteousnes
,
and
so
seek
righteousness
not
by
faith
,
but
as
it
were
by
the
works
of
the
Law
,
Rom.
9.32
.
as
did
the
Jews
,
whilst
they
stumbled
at
Christ
.
For
so
according
to
that
condition
at
the
first
,
even
in
nature
intire
did
the
Covenant
run
;
Men
not
knowing
Christ
,
commonly
and
naturally
,
seek
their
own
good
from
their
own
doings
,
but
more
expresly
afterwards
,
when
the
Morall
Law
was
given
to
the
Jewes
,
Do
this
and
thou
shalt
live
.
Which
condition
yet
was
in
the
true
intent
of
it
for
conviction
,
and
to
shew
man
his
unrighteousnesse
and
impotency
,
and
so
to
prepare
him
for
Christ
when
he
should
be
made
known
unto
him
,
unto
whom
accordingly
,
even
in
the
time
of
the
Law
,
men
had
recourse
in
the
promise
,
and
by
their
legall
sacrifices
all
of
them
types
of
Christ
:
and
from
the
first
condition
of
works
,
which
yet
was
for
conviction
,
and
to
prepare
them
for
Christ
,
so
that
being
in
their
consciences
convinced
of
their
sins
,
and
of
their
just
desert
of
death
,
they
betook
themselves
(
those
I
mean
who
understood
what
they
did
)
by
faith
and
repentance
to
their
sacrifices
as
types
of
Christ
,
testifying
their
self-deniall
,
confession
of
their
guiltiness
,
and
their
faith
in
Christ
,
by
presenting
the
sacrifice
to
the
Priest
to
die
in
their
stead
,
so
taken
by
the
wisest
,
by
laying
their
hand
upon
the
head
of
the
same
,
as
it
were
so
translating
their
guiltsness
to
it
.
But
most
through
their
ignorance
and
error
offered
their
sacrifices
without
respect
to
Christ
,
though
much
mistaken
by
most
,
who
rested
in
outward
works
,
rested
in
the
bare
work
done
,
(
without
saith
,
repentance
or
renovation
of
their
lives
)
made
God
beholding
to
them
for
their
pains
and
cost
,
and
in
a
word
sought
their
justification
therefrom
,
as
Papists
(
in
great
part
at
least
)
seek
to
be
justified
by
works
.
This
I
will
not
say
but
might
be
the
meaning
of
that
young
man
who
came
to
Christ
saying
,
Good
master
,
what
good
thing
shall
I
do
that
I
may
have
eternall
life
?
Mat.
19.16
,
17.
and
Christ
to
convince
him
,
answers
him
accordingly
—
If
thou
wilt
enter
into
life
,
keep
the
commandements
:
And
of
those
in
John
,
Joh.
6.28
.
What
shall
we
doe
,
that
we
might
work
the
works
of
God
?
yet
these
here
did
not
so
,
But
we
cannot
conceive
that
these
here
,
(
yea
or
any
truly
touched
in
conscience
for
sin
)
did
any
whit
aim
at
or
trust
to
any
works
or
worth
of
their
own
:
No
,
who
,
being
convinced
of
their
guiltinesse
and
danger
,
they
are
now
and
not
till
now
convinced
of
their
sin
of
crucifying
Christ
,
are
afraid
of
his
power
and
justice
,
and
seek
nothing
more
then
his
favour
and
pardon
;
only
they
know
not
how
to
obtain
it
(
conceiving
it
a
thing
not
wholly
impossible
,
)
therefore
finding
and
seeing
no
help
in
themselves
,
either
from
any
worthiness
or
goodness
,
renounce
themselves
,
and
seek
direction
from
the
Apostles
,
wisedome
or
power
of
theirs
,
they
renouncing
themselves
in
all
these
,
seek
direction
from
the
Apostles
,
saying
,
What
shall
we
do
?
as
conceiving
God
would
not
deal
with
them
as
with
stocks
,
or
save
them
unwillingly
,
but
by
directing
them
to
that
way
and
course
,
whereby
they
might
attain
to
his
favour
,
not
limiting
God
to
the
condition
of
works
,
(
which
thus
they
confesse
in
effect
were
none
good
in
them
,
seeing
their
ill
deeds
put
them
into
this
perplexity
,
)
in
all
self-deniall
:
but
seeking
pardon
and
life
some
other
way
,
unto
which
they
should
be
directed
,
being
resolved
to
follow
such
directions
given
them
by
the
Apostles
of
Christ
,
(
who
knew
his
will
and
mind
)
though
it
were
with
the
losse
of
all
,
name
,
credit
,
with
men
,
wealth
,
who
are
directed
liberty
,
yea
(
temporall
)
life
it self
,
and
that
they
were
injoyned
any
thing
though
never
so
hard
,
harsh
to
the
flesh
or
hazardous
.
to
faith
and
repentance
,
Therefore
as
our
Saviour
directed
those
Jewes
to
saith
in
him
,
saying
to
their
demand
.
Joh.
6.29
.
This
is
the
work
of
God
that
ye
beleeve
on
him
whom
he
hath
sent
,
and
John
tells
us
,
This
is
his
commandement
,
1
John
3.23
.
that
we
should
beleeve
on
the
Name
of
his
Son
Jesus
Christ
.
So
Paul
directed
the
jaylor
,
and
Peter
here
these
Jewes
,
to
faith
,
baptisme
and
repentance
,
things
to
be
done
,
yet
not
barely
at
works
,
but
as
leading
to
Christ
,
though
not
barely
to
be
rested
in
as
works
,
but
as
they
lead
to
Christ
,
being
sanctified
of
God
to
that
end
,
and
all
of
them
implying
self-deniall
.
And
it
is
Gods
manner
to
bring
men
to
despair
in
themselves
before
they
can
hope
in
him
,
to
throw
away
all
their
own
works
and
righteousnesse
as
so
many
Idols
,
and
to
say
with
Ephraim
,
(
repenting
)
Hos.
14.8
.
What
have
I
to
do
any
more
with
Idols
?
And
with
Paul
,
Acts
9.6
.
(
who
also
at
his
conversion
asked
the
like
question
,
Lord
,
what
wilt
thou
have
me
to
do
?
)
Phil.
3.7
,
8
,
9.
What
things
were
gain
to
me
,
those
I
accounted
losse
for
Christ
—
for
whom
I
have
suffered
the
losse
of
all
things
,
and
do
count
them
but
dung
that
I
may
win
Christ
,
and
be
found
in
him
,
not
having
mine
own
righteousness
,
which
is
of
the
Law
,
Reasons
why
we
must
deny
our selves
in
matter
of
salvation
especially
.
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
.
And
good
reason
for
it
,
he
seeks
(
as
our
good
so
)
his
own
honour
thereby
.
And
therefore
injoynes
us
in
our
Ministery
(
by
which
men
are
converted
and
saved
)
to
convince
men
,
(
to
make
them
know
(
and
acknowledge
)
all
their
abominations
,
Ezek.
16.2
.
to
beat
them
out
of
themselves
,
to
take
them
off
their
own
bottoms
and
roots
,
that
so
we
may
ingraffe
them
into
Christ
the
true
Vine
;
1.
Gods
glory
even
that
of
his
free
grace
.
in
a
word
,
by
the
Law
to
make
them
know
their
sin
,
and
impotencie
,
that
(
whether
he
save
or
passe
them
by
)
yet
every
mouth
might
be
stopped
,
and
all
the
world
may
become
guilty
before
God
,
Rom.
3.19
,
20.
to
26.
(
or
subject
to
the
judgement
of
God
)
and
that
their
justification
may
be
acknowledged
to
be
freely
by
grace
,
and
not
at
all
of
works
.
And
as
God
on
his
part
will
have
it
thus
for
his
own
glory
,
even
the
glory
of
his
own
free
grace
,
Ephes.
1.6
.
so
it
is
fit
that
we
,
as
we
desire
or
expect
the
salvation
of
our
souls
,
do
seek
it
out
of
our selves
,
and
that
for
these
two
reasons
;
2.
We
are
so
to
do
,
because
1.
All
the
causes
of
salvation
are
without
us
.
Acts
16.
Ephes.
2.8
.
First
,
All
the
causes
of
salvation
are
without
our selves
.
1.
God
the
Father
is
the
author
of
it
.
2.
Christ
the
purchaser
.
3.
The
Holy
Ghost
the
applier
and
perswader
of
the
heart
.
4.
The
Word
preached
,
the
outward
means
which
God
sends
,
whither
and
to
whom
only
he
pleaseth
.
And
5.
Faith
the
instrument
whereby
we
lay
hold
on
salvation
and
on
Christ
,
yet
it
is
the
work
of
God
,
Joh.
6.29
.
And
his
gift
which
we
have
not
by
nature
,
or
of
our selves
,
but
by
the
mighty
working
of
his
power
,
Eph.
1.18
,
19.
2.
It
is
not
in
man
to
direct
his
steps
,
neither
is
the
way
of
man
in
himself
,
Jer.
10.3
.
Our
wits
are
uncapable
of
heavenly
mysteries
,
1
Cor.
2.14
.
2.
Because
of
our
natural
ignorance
and
impotency
to
save
our selves
.
Our
wisedome
foolishness
,
1
Cor.
1.19
,
20.
Our
reason
enmity
against
God
and
his
Law
,
Rom.
8.7
.
Our
own
thoughts
and
purposes
evill
,
Gen.
8.21
.
Our
knowledge
and
affections
brutish
,
Jer.
10.14
.
Psal.
73.22
.
Our
new
birth
is
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
Joh.
1.13
.
1
Pet.
1.23
,
24
,
25.
For
all
flesh
is
grasse
,
and
all
the
grace
thereof
as
the
flower
of
the
field
,
&c.
So
that
we
must
be
quite
turned
out
of
our selves
,
and
be
born
again
,
Joh.
3.3
.
and
become
as
little
children
,
Mat.
18.3
.
else
we
cannot
see
the
Kingdom
of
God
.
Our
new
birth
is
a
new
Creation
,
and
that
is
properly
a
motion
from
nothing
or
not-being
,
to
something
or
to
a
being
.
Now
Being
is
double
,
Our
new
birth
is
a
new
Creation
,
it
is
either
a
Being
of
nature
,
or
a
Being
of
grace
;
each
(
respectively
)
of
nothing
,
as
it
is
taken
negatively
.
But
man
,
and
before
it
we
,
the
best
are
nothing
,
both
negatively
,
in
respect
of
his
Being
of
grace
,
since
the
fall
&
through
sin
in
which
he
is
dead
,
and
that
in
all
powers
and
faculties
,
is
nothing
,
First
negatively
,
(
I
mean
not
in
regard
of
substance
either
of
soul
or
of
faculties
,
but
of
the
qualities
of
those
faculties
according
to
which
he
was
at
first
made
after
the
Image
of
God
in
knowledge
,
righteousness
,
holiness
,
and
in
the
truth
of
them
all
,
Col.
3.10
.
)
Eph.
4.24
.
so
that
before
his
calling
he
is
a
meer
Non-ens
,
and
hath
no
being
;
for
God
is
said
to
call
those
things
that
are
not
,
1
Cor.
1
28.
So
the
heathen
before
their
calling
were
no
people
,
and
2.
privatively
,
not
before
but
after
the
habit
of
grace
lost
,
both
in
act
and
power
,
Rom.
10.19
.
Deut.
32.21
.
Hos.
1.10
.
And
2.
privatively
,
not
in
a
physicall
sense
,
as
Philosophers
speak
of
privation
,
who
make
it
a
principle
of
generation
,
and
to
include
in
it
a
disposition
to
the
habit
which
it
precedes
;
but
in
the
logicall
,
and
more
proper
sence
,
as
it
implieth
a
deprivation
of
some
former
habit
(
as
in
our
case
of
the
image
of
God
)
and
that
not
such
as
sleep
is
,
but
such
as
death
is
;
being
a
privation
not
of
the
act
and
exercise
onely
of
the
faculty
(
as
in
sleep
)
but
of
the
faculty
and
power
it self
,
we
being
dead
in
sin
,
and
not
made
alive
with
respect
to
spirituall
and
supernaturall
objects
;
of
which
the
rule
holds
,
that
from
the
privation
to
the
habit
(
as
from
death
to
life
)
thore
is
no
return
;
that
is
ordinarily
and
by
naturall
causes
:
Otherwise
if
we
speak
of
an
extrordinary
regresse
and
miraculous
,
none
who
is
not
an
Atheist
,
makes
any
question
.
Only
we
may
grant
a
remote
possibility
and
capability
(
especially
in
man
as
also
in
the
lapsed
angels
,
so
farre
as
Gods
most
holy
and
just
will
puts
no
bar
,
)
but
we
must
deny
all
disposition
in
the
instruments
,
and
of
the
subject
it self
to
the
habit
,
but
by
the
effectuall
power
of
Christ
,
and
so
must
exclude
all
active
power
in
man
to
his
own
conversion
,
which
is
not
by
Gods
grace
newly
infused
into
him
,
who
works
not
only
the
will
or
power
to
will
,
but
the
deed
and
act
of
will
.
Phil
,
2.13
.
And
so
Christ
becomes
the
cause
and
fountain
of
new
life
unto
his
elect
,
who
by
his
mercy
and
power
are
ingrafted
into
him
as
into
a
new
stock
,
from
whom
we
receive
new
life
(
being
as
dead
and
buried
,
so
also
risen
and
quickned
with
him
,
Col.
2.12
,
13.
)
and
from
whom
we
receive
forgivenesse
of
sin
,
redemption
and
life
,
whereby
our
youth
is
renued
like
the
Eagles
,
Psal.
103.3
,
4
,
5.
And
we
return
to
the
daies
of
our
youth
,
Job
33.24
,
25.
Which
change
,
being
by
the
renuing
of
our
mind
,
Rom.
12.2
.
is
wrought
by
the
Holy
Ghost
,
Tit.
3.5
.
and
is
continued
and
wrought
(
by
degrees
)
daily
,
whereby
such
as
wait
on
the
Lord
renew
their
strength
,
and
mount
up
with
wings
as
Eagles
,
&c.
Isai
.
40.31
.
SECT.
3.
Use
1.
Of
Instruction
and
Exhortation
,
to
deniall
of
our selves
,
as
in
other
things
,
so
particularly
in
duties
concerning
Conversion
.
Vse
1
WEe
,
To
deny
our selves
,
and
to
acknowledge
who
would
shew
our selves
true
converts
,
and
such
as
truly
hope
to
be
saved
,
must
hence
learn
,
in
all
things
to
deny
our selves
,
especially
in
this
great
business
of
our
salvation
,
and
indeed
to
see
and
acknowledge
our selves
to
be
nothing
in
our selves
;
at
best
but
as
a
rude
lumpe
and
Chaos
,
like
the
earth
at
the
first
creation
,
our selves
to
be
Nothing
,
which
being
made
of
nothing
,
was
it self
then
without
form
,
void
,
and
dark
,
Gen.
1.2
.
We
must
ever
acknowledge
that
without
Christ
and
faith
in
him
(
which
in
in
its
own
nature
implieth
and
includes
selfe-deniall
)
all
our
gifts
of
nature
or
of
common
grace
,
are
nothing
;
so
that
as
Paul
said
concerning
one
grace
,
1.
In
regard
of
gifts
,
charity
,
so
I
may
say
of
Christ
,
and
of
faith
in
Christ
,
without
Christ
and
true
justifying
faith
in
him
,
though
I
had
the
gift
of
prophesie
,
and
understood
all
mysteries
and
all
knowledge
,
though
I
spake
with
the
tongues
of
men
and
Angels
—
and
though
I
had
all
(
miraculous
)
faith
,
1
Cor.
13.1
,
2
,
3.
and
had
not
Christ
and
true
justifying
saith
in
him
,
I
am
nothing
:
All
knowledge
is
nothing
,
1
Cor.
8.1
.
1
Tim.
6.3
,
4.
And
as
all
our
gifts
,
2.
In
regard
of
priviledges
without
Christ
.
so
all
priviledges
without
Christ
must
be
accounted
nothing
:
That
of
a
Jew
or
Circumcision
,
Gal.
6.15
.
and
1
Cor.
7.19
.
3.
Of
our
Confidences
,
As
riches
,
Idols
,
Isai
.
44.10
.
1
Cor.
8.4
.
strength
of
kingdomes
,
power
of
will
.
That
of
the
Gentile
which
was
wisedome
,
as
we
have
heard
,
is
nothing
.
All
our
Confidences
,
or
things
which
men
trust
in
,
are
nothing
,
as
Riches
,
Prov.
23.4
,
5.
with
Psal.
37.16
.
Idols
,
in
which
the
Gentiles
trusted
,
and
Idolaters
now
are
nothing
.
All
the
strength
of
Kingdoms
and
nations
,
with
God
,
Nothing
.
less
then
nothing
,
Isai
.
40.15
▪
17.
All
power
(
of
will
or
other
wise
)
in
man
nothing
,
Without
me
ye
can
do
nothing
,
Joh.
15.5
.
All
our
own
endeavours
,
like
those
of
Peters
,
who
fished
all
night
and
catched
nothing
,
till
Christ
came
,
Luke
5.5
.
Joh.
Indeavours
,
righteousnesse
,
21.3
.
In
a
word
,
all
confidence
in
the
flesh
,
Phil.
3.5
,
6
,
7
,
8.
all
our
legall
righteousnesse
,
Phil.
3.9
.
Yea
Christ
himself
,
Christ
himself
if
he
be
not
all
to
us
.
if
he
be
not
all
to
us
,
shall
profit
,
us
nothing
,
Gal.
5.2
.
Though
in
nothing
we
be
behind
the
best
,
yet
we
must
say
as
Paul
did
,
that
(
in
and
of
our selves
)
we
are
nothing
,
2
Cor.
12.11
.
All
without
Christ
must
be
accounted
but
as
cyphers
,
and
that
is
nothing
:
So
that
if
any
man
thinke
himself
to
be
something
when
he
is
nothing
(
and
that
is
the
state
of
us
all
)
he
deceiveth
himself
,
Gal.
6.3
.
We
must
then
see
and
acknowledge
our
own
nothing
:
The
knowledge
hereof
is
rightly
made
the
fountain
of
all
other
vertues
.
The
knowledge
of
our
own
nothingness
,
is
the
beginning
of
all
goodnesse
.
He
only
that
knowes
what
this
nothing
or
his
nothingness
is
:
First
,
how
inconstant
and
vain
all
earthly
things
are
.
Secondly
,
how
weake
his
own
nature
is
.
Thirdly
,
how
base
and
vile
sin
is
,
and
how
of
no
reckoning
evill
and
sinfull
men
are
;
he
will
1.
Not
set
his
heart
on
earthly
or
transitory
things
,
but
on
heavenly
and
divine
things
.
2.
He
will
be
humble
,
and
distrust
himselfe
,
and
set
his
rest
and
put
his
trust
only
in
God
his
mercy
,
truth
,
and
power
.
3.
He
will
avoid
sin
,
and
sinfull
company
as
vile
,
and
as
finding
no
content
therein
.
In
a
word
,
he
will
love
,
desire
,
affect
,
and
admire
nothing
but
that
which
shall
be
judged
something
,
(
and
that
is
nothing
in
or
of
himselfe
)
as
,
the
new
creature
,
1
Cor.
7.19
.
2
Cor.
5.16
,
17
2.
Faith
working
by
love
,
Gal.
5.6
.
3.
Christ
himself
,
and
his
righteousness
,
as
All
,
and
in
all
things
,
Col
3.11
.
Contrà
,
Ignorance
of
a
mans
nothingnesse
makes
him
trust
to
and
admire
himself
,
&c.
Contrariwise
,
he
that
knowes
not
his
own
nothingness
,
1.
Minds
earthly
things
,
and
trusts
too
much
in
them
.
2.
Admires
himself
,
and
trusts
to
his
own
wisedome
and
strength
.
3.
Gives
way
to
his
own
sinfull
lusts
,
and
delights
too
much
in
sinfull
ways
and
sinfull
company
:
In
a
word
,
he
neglects
substance
,
and
catcheth
at
shaddowes
of
goodnesse
,
and
comes
short
of
Christ
.
Therefore
when
God
will
give
a
man
a
being
in
Christ
(
which
alone
by
the
Apostle
is
opposed
against
being
wise
,
mighty
,
noble
,
out
of
Christ
1
Cor.
1.30
.
)
he
oftentimes
takes
from
him
all
outward
staies
and
props
,
all
earthly
comforts
,
wealth
,
God
in
mercy
sometime
deprives
men
of
all
outward
staies
and
comforts
,
friends
,
health
,
children
,
parents
,
&c.
(
for
commonly
whilst
ought
remains
,
a
man
wil
never
look
to
Christ
,
)
howsoever
he
convinceth
him
,
and
lets
him
see
his
own
vileness
,
sinfulness
,
guiltiness
,
inability
every
way
,
as
he
dealt
with
these
Jewes
,
and
so
beats
him
out
of
himself
,
takes
him
off
his
own
bottome
,
and
root
,
that
so
when
he
sees
all
strength
is
gone
,
he
may
then
flee
only
to
God
,
to
his
mercy
,
power
and
grace
.
that
they
might
seek
to
and
rest
in
him
and
come
to
themselves
,
as
in
the
Prodigall
.
This
was
signified
in
the
Prodigall
,
who
never
came
to
himself
,
much
less
to
his
father
,
till
he
was
in
extreame
want
and
miserie
,
destitute
of
outward
comforts
and
of
all
help
in
himselfe
,
and
so
when
he
came
to
himself
,
he
said
&c.
Luke
15.14
▪
15
,
16
,
17.
&c.
Why
,
where
had
he
been
?
when
he
went
from
his
father
,
he
was
no
more
himself
,
he
had
lost
himself
,
as
we
have
all
done
in
Adam
,
so
that
now
there
is
another
self
in
us
then
formerly
,
that
is
,
our
sinful
self
,
which
we
are
here
taught
to
deny
.
Otherwise
if
indeed
we
were
our selves
,
such
as
God
made
us
,
we
neither
needed
nor
ought
to
deny
our selves
,
no
more
then
Christ
of
whom
it
is
said
,
2
Tim.
2.13
.
He
cannot
deny
himself
.
A
threefold
self
in
man
.
1.
Our
sinfull
self
,
is
wholly
to
be
denied
2.
The
naturall
to
be
denied
in
some
case
.
There
is
a
threefold
self
;
1.
Naturall
,
such
as
was
in
us
by
our
creation
,
some
remnants
whereof
remain
not
wholly
defaced
.
2.
Sinfull
.
3.
Regenerate
,
whereby
we
become
new
creatures
or
new-men
.
Our
sinfull
self
is
that
which
wee
must
absolutely
deny
:
The
regenerate
self
is
to
be
laboured
for
,
and
being
had
must
be
preserved
.
The
naturall
is
only
to
be
denied
in
some
case
,
as
of
competition
with
our
spirituall
self
,
and
with
Gods
glory
:
and
so
Christ
himself
submitted
himself
,
and
his
will
to
Gods
will
,
and
densed
himself
in
his
life
,
for
the
good
and
salvation
of
Gods
elect
.
Yet
the
regenerate
self
though
it
may
seek
and
is
allowed
to
seek
it self
and
its
own
spirituall
and
eternall
good
and
salvation
,
3.
The
regenerate
self
may
seek
it self
,
yet
with
submission
to
God
,
and
may
do
such
things
as
may
further
the
same
,
as
Moses
in
refusing
the
honours
,
treasures
,
and
pleasures
of
Egypt
,
had
an
eye
to
the
recompence
of
reward
,
Hebr.
11.
even
as
Christ
himself
,
who
for
the
joy
that
was
set
before
him
,
endured
the
cross●
and
despised
the
shame
,
Hebr.
12.2
.
(
for
God
having
made
promises
of
such
things
,
yea
of
this
life
unto
us
for
our
incouragement
in
well-doing
,
we
may
accordingly
make
use
of
them
as
arguments
to
move
our selves
:
)
I
say
it
must
not
thus
do
,
out
of
Gods
way
,
as
not
being
its
own
,
but
Gods
or
without
subordinating
its
own
respects
unto
God
:
seeing
though
the
regenerate
man
be
restored
again
to
himself
,
yet
he
is
not
his
own
man
,
by
creation
,
(
and
so
far
not
himself
)
but
the
Lorde
,
who
as
he
at
first
gave
him
his
naturall
being
by
creating
him
in
righteousnesse
and
holiness
,
so
his
new
and
spirituall
being
by
redeeming
him
,
redemption
,
and
so
hath
a
proprietie
in
him
;
yea
,
man
in
his
conversion
and
new-birth
,
sealed
in
Baptisme
,
renounceth
himself
and
gives
himself
wholly
to
Christ
,
and
therefore
must
not
,
and
doth
not
,
as
do
the
wicked
,
give
himself
any
longer
to
any
thing
else
,
and
by
its
own
gift
to
God
,
as
to
the
world
,
to
wine
,
to
women
,
to
his
sports
,
or
to
himself
,
as
to
be
too
far
addicted
to
his
own
wisedome
,
will
,
affections
and
lusts
,
that
he
should
be
called
or
accounted
self-wise
,
self-willed
,
self-conceited
,
self-loving
,
&c.
and
must
not
live
to
it self
but
to
God
,
as
a
creature
,
as
a
new
creature
,
Neither
must
he
wholly
live
to
himself
as
he
is
a
creature
,
for
so
he
is
as
wel
for
and
to
God
and
his
glory
,
as
from
him
and
his
power
,
Rom.
11.36
.
much
less
as
a
new
creature
or
true
Christian
,
seeing
he
so●●●pends
and
hath
his
being
only
of
Christ
,
who
is
his
Alpha
,
in
regard
of
his
grace
first
and
last
,
being
both
author
and
finisher
of
his
faith
,
and
should
be
his
Omega
,
Heb.
12.2
.
by
doing
all
to
his
glory
.
Whatsoever
a
Christians
relation
is
,
it
teacheth
him
to
deny
himself
and
to
seek
Christs
glory
:
as
a
son
,
as
a
servant
,
Mal.
1.6
.
a
Christian
is
the
Son
of
God
,
and
Christ
the
everlasting
Father
;
the
servant
of
Christ
,
and
he
the
Lord
and
Master
,
and
as
a
son
and
servant
,
he
should
honour
not
himself
,
but
his
father
and
master
,
and
fear
him
.
A
Christian
is
a
member
of
Christ
;
as
a
member
of
Christ
.
and
therefore
as
the
hand
will
expose
it self
even
to
cutting
off
,
to
save
the
head
;
so
should
we
so
far
deny
our selves
as
to
expose
our selves
,
our
goods
,
name
,
yea
life
and
all
,
if
need
be
,
for
Christ
and
his
glory
.
So
that
to
come
to
the
particular
in
hand
;
we
are
taught
from
these
converts
,
We
are
to
deny
our selves
,
in
matter
of
salvation
,
and
in
all
duties
belonging
thereunto
,
all
which
imply
and
require
self-deniall
.
to
be
nothing
in
our selves
,
but
to
become
separate
and
divorced
from
our selves
,
denying
our selves
in
all
things
,
especially
in
the
main
business
of
our
salvation
,
and
in
all
duties
belonging
or
tending
thereunto
;
I
will
only
instance
in
such
as
Peter
here
,
and
Paul
elsewhere
directed
yong
converts
to
,
as
to
baptisme
,
faith
,
repentance
;
to
which
I
will
adde
new
obedience
,
and
self-deniall
it self
,
which
the
Text
gives
ue
occasion
to
take
notice
of
.
1.
Peter
saith
,
1.
Profession
.
Be
baptized
:
Now
Baptisme
is
a
note
of
Christian
profession
,
whereby
we
give
our
names
,
yea
our selves
to
Christ
,
which
I
dare
say
it
,
none
can
ever
truly
do
unless
he
deny
himself
;
I
speak
of
a
powerfull
profession
,
and
such
as
in
life
answers
that
verball
profession
made
in
our
baptisme
.
This
made
some
,
that
otherwise
liked
well
of
Christ
and
of
his
doctrine
,
Of
which
(
through
want
of
self-deniall
)
many
are
ashamed
,
as
Nicodemus
(
because
they
had
not
yet
denied
themselves
wholly
in
their
names
,
and
respect
with
men
,
in
their
offices
,
and
liberties
)
ashamed
to
make
open
profession
of
him
:
as
Nicodemus
a
Pharisee
,
Joh.
3.2
.
who
in
himself
approving
well
of
Christ
and
his
doctrine
,
yet
loth
to
be
known
to
favour
one
who
was
so
much
hated
,
and
accounted
a
ring-leader
to
a
faction
,
came
stealing
to
Christ
by
night
,
least
others
should
perceive
it
and
discover
him
.
Joseph
of
Arimathea
,
John
19.38
,
39.
Such
an
one
was
Joseph
of
Arimathea
(
a
while
)
who
is
said
to
be
a
Disciple
of
Christ
,
but
for
fear
of
the
Jewes
.
Yea
what
shall
〈◊〉
say
of
Peter
,
who
so
confidently
bragged
what
he
would
do
,
whilest
he
trusted
to
himself
and
to
the
strength
of
his
own
resolution
,
Matth.
26.44
.
Though
all
men
shall
be
offended
because
of
thee
,
I
yet
will
never
be
offended
:
yet
left
to
himself
a
while
,
how
was
he
ashamed
to
confesse
and
acknowledge
Christ
in
his
sufferings
,
Peter
,
and
how
did
he
thrice
deny
him
,
even
with
an
oath
,
saying
,
I
know
not
the
man
?
Peter
had
not
yet
so
fully
denied
himself
as
afterwards
,
when
he
boldly
confessed
Christ
before
the
High
Priests
to
the
manifest
hazard
of
his
life
.
It
s
also
said
,
many
chief
Rulers
,
John
12.42
,
43.
that
among
the
chief
rulers
many
beleeved
on
Christ
,
but
because
of
the
Pharisees
they
did
not
confess
him
,
lest
they
should
be
put
out
of
the
Synagogue
:
for
they
loved
the
praise
of
men
,
more
then
the
praise
of
God
.
And
how
is
it
in
our
daies
when
many
are
ashamed
of
the
afflictions
of
Gods
people
for
the
Gospels
sake
,
many
among
our selves
,
who
are
ashamed
of
profession
in
the
power
of
it
.
and
to
make
any
other
then
an
outward
,
bare
,
cold
,
and
dead
profession
themselves
,
lest
they
should
go
under
the
common
reproachfull
titles
and
termes
of
the
world
,
and
be
thought
to
be
Puritanicall
,
seditious
,
factious
,
and
enemies
to
Caesar
?
The
truth
is
,
shame
which
belongs
only
unto
sin
is
now
cast
upon
profession
of
godlinesse
.
Thus
the
Officers
sent
to
take
Christ
,
but
justifying
his
doctrine
,
as
also
Nicodemus
,
speaking
but
a
word
for
Christ
,
are
reproached
for
so
doing
;
Are
ye
also
deceived
?
and
art
thou
also
of
Galilee
?
Joh.
7.46
,
47
,
&c.
and
52.
Yea
the
man
who
was
born
blind
,
and
healed
by
Christ
,
asking
the
Pharisees
who
so
strictly
examined
him
saying
,
Jo●
9.27
,
28.
Will
ye
also
be
his
Disciples
?
was
reviled
,
and
that
not
without
scorn
,
disdain
,
and
contempt
of
Christ
,
Thou
are
his
Disciple
,
but
we
are
Moses
Disciples
.
2.
Faith
,
which
excludes
all
works
and
confidence
in
our selves
.
2.
Faith
and
belief
on
Christ
of
necessity
presupposeth
self-deniall
,
and
a
renouncing
of
the
condition
of
works
or
of
whatsoever
worth
,
excellency
or
righteousnesse
is
in
a
mans
self
.
And
therefore
till
we
renounce
our
own
righteousness
,
and
all
we
doe
as
filthy
clouts
,
and
as
losse
,
we
cannot
beleeve
on
Christ
.
Yea
such
as
renounce
their
own
righteousness
and
confesse
their
sin
with
Cain
,
but
yet
despair
of
help
,
do
it
out
of
stoutness
,
and
through
want
of
self-deniall
,
as
hath
been
shewed
formerly
.
They
have
not
worth
or
strength
enough
of
their
own
,
and
they
will
not
go
to
God
for
it
;
so
men
that
a
respect
their
credit
with
men
,
cannot
beleeve
,
Joh.
5.44
.
3.
Repentance
,
3.
Repentance
what
is
it
but
a
disclaiming
with
sorrow
of
lll
our
former
courses
and
waies
,
and
a
renouncing
of
all
such
usts
as
we
have
formerly
delighted
in
,
which
is
sorrow
for
former
lusts
,
and
so
a
denying
of
our
elves
in
our
vain
delights
and
carnall
pleasures
,
in
our
unlawull
waies
of
gain
,
in
our
pride
,
ambition
,
&
c
?
What
keeps
men
in
their
sins
without
repentance
,
but
unwillingness
and
lothness
to
deny
themselves
in
their
former
lusts
,
and
a
casting
them
off
.
which
will
plead
hard
;
(
I
mean
the
sinful
self
in
man
)
what
,
will
ye
leave
us
for
ever
?
shall
we
never
be
merry
agai●
,
will
leud
queanes
or
companions
say
?
It
will
be
here
,
as
when
Ezra
reformed
strange
marriages
,
exhorting
the
people
to
separate
themselves
from
the
people
of
the
land
,
and
from
the
strange
wives
,
Ezra
10.9
,
10
,
11.
which
they
also
did
,
confessing
their
sins
and
amending
.
This
could
not
be
done
heartily
and
truly
without
much
self-deniall
.
Self
humbling
requires
much
self-deniall
,
Micah
6.6
.
&c.
4.
But
these
Jewes
here
so
seriously
asking
,
4.
New-obedience
,
what
they
should
do
,
plainly
shew
how
willing
and
resolved
they
were
to
obey
God
and
his
Apostles
,
and
how
ready
to
deny
themselves
that
they
might
obey
him
,
in
doing
and
suffering
,
whether
by
doing
or
suffering
.
But
this
could
not
be
done
without
much
deniall
of
themselves
;
active
duties
,
as
to
beleeve
,
obey
the
Gospel
and
the
like
,
are
contrary
to
corrupted
nature
,
which
requires
much
self-deniall
.
(
as
above
nature
so
far
as
it
remains
intire
;
)
which
cannot
be
performed
till
a
man
cross
his
corruptions
;
and
deny
himself
in
them
,
in
his
ease
,
delights
,
gain
,
&c.
much
more
must
he
deny
himself
in
things
to
be
suffered
and
passive
duties
,
which
are
not
only
against
corrupt
nature
,
but
against
nature
intire
,
which
also
must
stoup
and
be
denied
.
5.
Self
deniall
it self
,
if
it
be
not
in
all
things
and
with
respect
to
God
.
5.
These
here
,
whilest
they
ask
this
question
,
stand
upon
nothing
in
themselves
,
and
deny
themselves
fully
and
in
all
things
,
without
any
reservations
or
respects
to
themselves
.
Many
men
seem
to
deny
themselves
in
some
things
,
as
in
their
oathes
,
stealing
,
whores
,
ease
,
and
some
comforts
of
this
life
;
as
some
civill
formalist
,
superstitious
and
meriting
Papist
who
spares
not
his
own
body
,
Some
men
seek
themselves
whilest
in
some
things
they
seem
to
deny
themselves
.
All
self-respects
in
duties
,
even
of
mortification
,
to
be
denied
.
but
macerates
it
with
whippings
,
fastings
or
pilgrimages
;
and
yet
all
this
is
done
in
self-respects
;
in
the
one
,
because
to
do
otherwise
will
not
stand
with
his
honour
and
credit
among
men
:
who
it
may
be
also
will
stoup
to
suffer
scorn
and
nicknames
for
Christ
and
his
profession
,
which
he
finds
to
be
more
advantageous
to
him
some
other
way
;
in
the
other
is
an
opinion
of
merit
,
and
hope
to
escape
the
pains
of
Purgatory
:
howsoever
all
this
is
both
from
and
for
themselves
;
who
required
these
things
at
their
hands
?
And
what
God
appoints
not
,
is
not
done
to
him
.
Such
deniall
of
a
mans
self
stands
in
need
of
true
Self-deniall
,
which
is
in
true
converts
absolute
,
universall
,
and
without
reservations
to
our selves
,
and
self-respects
.
SECT.
4.
Containing
a
more
generall
Exhortation
to
Self-deniall
,
and
shewing
in
what
things
we
are
first
simply
and
absolutely
to
deny
our selves
.
Generally
we
are
to
denie
our selves
in
all
things
here
.
1.
For
what
things
we
must
denie
our selves
,
They
are
four
.
LEt
us
then
be
exhorted
to
deny
our selves
generally
in
all
things
.
And
here
let
us
know
what
those
things
are
which
we
should
chiefly
,
if
not
only
respect
and
seek
after
;
and
what
we
are
to
deny
our selves
in
.
1.
The
former
are
,
1.
Gods
glory
.
2.
Christ
his
word
and
truth
with
the
Gospel
in
the
purity
and
power
of
it
.
3.
Our
own
spirituall
and
eternall
good
,
together
with
the
peace
and
comfort
of
our
own
consciences
,
and
assurance
of
Gods
favour
.
4.
The
greater
good
of
others
,
especially
of
the
Church
,
and
that
both
temporall
,
spiritual
,
and
eternall
:
as
we
shall
perceive
more
by
that
which
followes
.
2.
In
what
things
we
must
denie
our selves
.
1.
In
some
things
simply
.
2.
In
others
only
comparatively
as
we
may
see
in
Christ
,
2
Tim.
2.13
,
2.
The
things
in
which
we
are
to
deny
our selves
▪
are
such
as
either
are
absolutely
to
be
denied
,
or
only
comparatively
,
with
respect
,
and
in
competition
with
some
of
those
other
things
named
,
for
which
we
are
to
deny
our selves
in
them
,
though
otherwise
good
,
and
which
absolutely
,
(
severed
from
such
respects
)
may
be
sought
.
This
first
part
of
the
distinction
may
be
better
conceived
in
and
by
the
example
of
Christ
himself
,
(
till
we
hereafter
give
other
instances
.
)
Of
him
it
is
said
,
that
he
cannot
denie
himself
:
True
,
that
is
in
such
things
as
belong
to
his
nature
,
as
his
truth
,
and
faithfulness
,
there
instanced
in
;
in
his
holiness
,
goodness
,
justice
,
who
though
he
cannot
at
all
deny
himself
in
his
nature
,
wisedome
and
the
like
;
no
more
needed
we
have
denied
our selves
in
any
thing
absolutely
at
least
,
if
we
had
continued
,
remained
,
and
still
been
our selves
as
God
made
us
at
first
,
in
innocency
,
righteousness
,
knowledge
,
holiness
,
and
in
an
estate
of
immortality
:
And
in
such
remnants
of
intire
nature
as
yet
abide
with
us
,
not
wholly
obliterated
and
defaced
,
we
are
not
absolutely
,
yet
according
to
his
will
,
he
doth
deny
himself
for
a
greater
good
,
in
some
such
things
as
,
without
such
respect
,
he
both
may
and
doth
seek
himself
,
Phil.
2.6
,
7
,
8.
as
in
vailing
the
glory
of
his
Godhead
a
while
in
our
nature
,
but
only
in
some
respects
to
deny
our selves
.
But
now
our
Saviour
Christ
,
who
in
things
respecting
his
nature
,
cannot
denie
himself
,
yet
out
of
will
,
and
with
respect
to
his
Fathers
glory
,
and
to
the
spirituall
and
eternall
good
of
mens
souls
,
was
content
and
willing
to
deny
himself
many
waies
;
and
that
even
before
he
came
into
the
world
;
and
after
,
in
that
being
in
the
form
of
God
,
and
thinking
it
no
robbery
to
be
equall
with
God
,
yet
he
made
himself
of
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
,
and
was
found
in
the
likeness
of
men
,
—
and
humbled
himself
,
and
became
obedient
unto
death
,
even
the
death
of
the
Crosse
.
Thus
he
is
said
to
empty
himself
,
and
to
make
himself
of
no
reputation
,
and
to
suffer
his
glory
to
be
obscured
in
the
dark
lanthorn
of
his
humanity
whilest
he
lived
here
on
earth
:
being
God
he
appeared
in
our
base
nature
,
and
became
truly
man
:
Being
immortall
,
he
became
in
our
nature
subject
to
death
;
being
the
Lord
of
all
,
he
became
a
servant
;
being
the
glorious
God
,
he
humbled
himself
;
being
the
Soveraign
Lord
of
heaven
and
earth
,
he
became
obedient
unto
the
Law
,
and
unto
death
;
and
in
his
ease
and
name
as
man
being
most
blessed
he
was
pleased
to
subject
himself
to
the
death
of
the
Crosse
,
which
was
an
accursed
,
shamefull
,
and
painful
death
;
and
so
in
our
nature
,
and
for
the
good
especially
of
his
elect
,
he
denied
himself
in
his
ease
,
by
undergoing
sorrows
and
grief
for
us
;
Hebr.
12.2
.
in
his
name
,
by
enduring
the
crosse
,
and
despising
the
shame
;
suffering
himself
to
be
reviled
,
spit
upon
,
and
at
length
crucified
,
yea
and
to
be
a
while
under
the
sence
of
his
dear
fathers
displeasure
;
in
all
which
he
sought
not
his
own
glory
,
and
in
his
life
and
will
,
which
he
submitted
to
Gods
wil
for
us
.
Matth.
26.39
.
but
his
that
sent
him
;
not
his
own
will
,
but
his
Fathers
;
insomuch
that
according
to
his
humane
nature
without
sin
,
having
by
prayer
sought
himself
,
saying
,
O
my
Father
,
if
it
be
possible
,
let
this
cup
(
of
death
)
passe
from
me
;
yet
denying
his
own
will
,
he
adds
,
neverthelesse
,
not
as
I
will
,
Vse
,
Of
his
example
to
us
,
scil.
to
deny
our selves
much
more
for
him
.
but
as
thou
wilt
.
Now
this
example
of
Christs
(
to
note
it
by
the
the
way
)
inforceth
the
like
practise
upon
us
,
much
more
for
his
sake
and
glory
,
to
deny
our selves
,
he
thus
denied
himself
for
us
,
who
for
us
men
,
and
for
our
salvation
,
came
down
from
heaven
and
was
incarnate
;
for
us
servants
,
wretched
and
sinfull
creatures
,
and
all
this
freely
:
and
shall
not
we
for
our
own
good
,
for
his
glory
,
being
so
many
wayes
bound
to
him
,
our
Creator
,
our
Lord
and
Soveraigne
,
our
Redeemer
,
our
Husband
,
Head
and
Father
,
deny
our
unworthy
selves
?
And
that
,
1
Absolutely
,
in
somethings
.
And
first
,
In
some
things
we
are
absolutely
to
deny
our selves
;
as
in
whatsoever
,
according
to
our
corrupt
nature
;
we
now
are
not
our selves
;
either
not
that
which
we
were
at
our
first
creation
in
the
first
Adam
before
the
fall
;
or
not
that
which
we
should
be
in
Christ
the
second
Adam
,
and
as
new
creatures
in
him
.
In
all
which
things
we
must
flee
out
,
separate
and
make
a
divorce
from
our selves
,
denying
our selves
.
as
,
1.
In
our
carnall
wisdom
and
reasonings
:
1
In
our
own
carnall
wisdome
and
corrupt
reasonings
,
whereby
men
are
wise
in
their
own
eyes
,
conceive
of
God
according
to
their
own
dark
hearts
,
Rom.
1.21
.
making
to
themselves
similitudes
of
God
as
they
please
,
Exod.
20.4
.
Rom.
1.23
.
entertaining
no
truths
but
such
as
agree
with
their
corrupt
and
carnall
reason
,
disputing
against
the
truths
of
God
,
as
John
6.52
,
-60
,
-65
,
on
which
many
do
stand
so
much
.
66.
1
Cor.
1.20
.
accounting
Gods
word
preached
,
and
his
wayes
foolishnesse
,
1
Cor.
1.23
.
never
consulting
with
God
in
his
word
,
or
by
prayer
;
but
directing
and
ordering
all
their
wayes
by
their
own
counsels
,
and
so
they
live
by
their
own
rules
,
which
they
devise
and
frame
to
themselves
,
consulting
onely
with
flesh
and
blood
;
and
indeed
,
professing
themselves
to
be
wise
,
they
become
fools
,
Rom.
1.22
.
Whereas
the
Apostle's
rule
is
,
If
any
man
among
you
seemeth
to
be
wise
in
this
world
,
let
him
become
a
fool
that
he
may
be
wise
,
1
Cor.
3.18
.
that
is
,
let
him
se●
his
folly
,
and
deny
his
own
seeming
and
carnall
wisdome
,
We
must
see
our
own
folly
,
&
submit
our
thoughts
and
reason
to
Gods
wisdom
.
that
he
may
be
wise
by
that
wisdom
of
God
which
he
is
now
ready
to
charge
with
folly
.
And
let
all
imaginations
or
reasonings
,
and
every
thing
that
exalteth
it self
against
the
knowledge
of
God
,
be
cast
down
,
and
every
thought
be
brought
into
captivitie
to
the
obedience
of
Christ
,
2
Cor.
10.5
.
Let
the
wicked
also
forsake
his
way
(
which
according
to
his
foolish
wisdom
he
hath
chosen
)
,
and
the
unrighteous
man
his
thoughts
Isa.
55.7
.
(
even
such
carnall
thoughts
as
hee
hath
of
Gods
Mercie
,
and
other
Attributes
)
.
Our
own
devices
will
come
to
nought
,
and
must
therefore
be
forsaken
;
onely
such
counsell
as
God
gives
us
in
his
word
,
being
followed
,
shall
stand
.
How
happy
then
is
that
man
who
denying
his
own
wisdome
,
our
happinesse
if
so
we
do
.
shall
in
all
his
wayes
and
thoughts
hood-wink
himself
,
make
God
and
his
word
the
guide
of
his
thoughts
and
ways
,
and
be
content
to
see
nothing
,
and
no
otherwise
then
according
to
the
wisdome
of
Gods
word
:
God
will
guide
such
with
his
counsell
,
and
after
receive
him
to
glory
,
Psal.
73.24
.
Such
as
so
blinde
themselves
,
and
will
see
onely
with
Gods
eyes
,
and
by
the
light
of
his
word
,
become
truely
wise
:
whereas
all
others
,
and
contrariwise
if
we
do
not
.
who
are
wise
in
themselves
,
are
denyed
true
wisdom
,
Matth.
11.25
.
and
their
own
wisdom
is
accursed
to
them
,
Isa.
30.1
.
and
turned
into
folly
,
as
was
Ahitophel's
;
and
1
Cor.
1.19
.
and
3.19
,
20.
John
9.39
.
&c.
I
conclude
;
Forsake
the
devices
of
thine
own
heart
,
Hear
counsell
,
and
receive
instruction
(
from
Gods
word
,
)
that
(
howsoever
men
think
of
thee
for
the
present
)
thou
mayst
be
wise
in
thy
later
end
,
Prov.
19.20
,
21.
and
not
as
the
worldling
,
who
—
at
his
end
shall
be
a
fool
,
Jer.
17.11
.
These
here
in
my
Text
stood
not
upon
any
wisdom
of
their
own
,
but
sought
direction
from
the
Apostles
,
saying
,
What
shall
we
do
?
And
following
the
same
,
became
truly
wise
,
even
to
salvation
.
2
We
must
also
deny
our selves
in
our
own
corrupt
Will
and
choice
:
2
In
our
corrupt
wils
.
Which
must
be
denyed
;
and
submit
to
Gods
will
both
in
our
doings
,
1
Tim.
6.9
.
wee
must
have
no
will
of
our
own
,
but
such
as
willingly
submits
it self
to
Gods
will
,
who
doth
and
ordereth
all
things
according
to
his
own
will
:
he
is
the
onely
Soveraign
Lord
unto
whom
our
wils
should
ever
be
in
subjection
.
We
must
so
far
deny
our
own
wils
,
as
not
to
say
,
we
will
be
rich
,
and
we
will
do
thus
or
so
;
We
will
go
into
such
a
Citie
,
and
continue
there
a
yeer
,
and
buy
,
and
sell
,
and
get
gain
.
—
For
that
we
ought
to
say
,
If
the
Lord
will
we
shall
live
,
and
do
this
or
that
,
and
sufferings
.
Jam.
4.13
,
-15.
And
so
in
all
crosses
and
evils
befalling
us
,
we
are
to
say
,
The
will
of
the
Lord
be
done
,
Acts
21.14
.
We
must
not
think
all
things
must
be
according
to
our
will
,
or
that
God
should
stoop
to
us
in
all
things
;
if
he
do
,
This
is
the
way
never
to
be
crossed
in
any
thing
.
it
is
with
a
curse
,
1
Tim.
6.9
.
The
onely
way
to
have
our
wils
in
all
things
,
is
to
deny
our
own
wils
;
not
to
be
resolute
,
peremptory
and
wilfull
in
any
thing
,
but
onely
according
to
Gods
will
:
and
in
all
crosses
to
subordinate
our
will
to
Gods
will
(
when
it
is
manifested
)
as
most
holy
,
and
good
and
wise
:
〈◊〉
shall
crosses
be
no
crosses
to
us
;
otherwise
we
shall
never
want
crosses
:
Gods
will
shall
ever
be
done
,
and
he
will
oppose
them
that
oppose
him
.
Take
we
heed
then
of
being
self-willed
in
any
thing
,
or
of
making
our
own
will
the
onely
law
and
reason
of
our
doings
;
which
with
respect
to
men
is
tyranny
;
to
God
,
is
flat
obstinacy
and
rebellion
,
as
Jer.
18.12
.
and
44.16
,
17.
3
In
all
our
carnall
affections
and
fleshly
lusts
and
desires
,
3
In
our
carnall
affections
:
See
Heb.
4.10
.
1
Pet.
4.1
.
from
all
which
we
must
abstain
,
1
Pet.
2.11
.
Otherwise
God
will
give
us
our
desires
,
but
with
a
curse
,
as
to
the
Israelites
,
who
lusted
exceedingly
in
the
wildernesse
:
to
whom
God
granted
their
request
,
but
sent
leannesse
into
their
soul
,
Psal.
106.14
,
15.
and
78.29
,
30
,
31.
And
this
self-denyall
should
be
especially
in
our
most
beloved
and
darling
sins
;
Especially
in
our
beloved
sin
:
so
that
to
deny
our selves
in
all
,
and
to
deny
God
any
one
lust
(
being
loth
to
part
with
it
,
or
to
deny
our selves
in
it
)
is
in
effect
nothing
at
all
:
In
our
bargaining
and
covenanting
with
God
for
his
Son
Christ
,
for
our
own
souls
,
and
the
salvation
thereof
,
not
to
part
with
all
and
every
lust
,
and
not
to
lose
heaven
for
one
lust
:
as
some
do
.
is
to
lose
all
,
even
to
lose
souls
,
our selves
,
Christ
,
yea
God
and
all
.
How
many
lose
heaven
for
one
lust
?
as
Judas
for
his
covetousnesse
;
and
so
the
young
man
,
who
boasted
he
had
done
all
;
whom
Jesus
beholding
,
loved
,
telling
him
,
and
saying
,
One
thing
thou
lackest
;
Go
and
sell
whatsoever
thou
hast
,
and
give
to
the
poor
,
and
thou
shalt
have
treasure
in
heaven
,
and
come
and
take
up
thy
crosse
and
follow
me
,
Mark
10.20
,
21.
Now
this
was
a
commandement
(
not
to
build
an
Order
of
begging
Friars
on
)
onely
of
tryall
,
conviction
and
discovery
.
This
Perfectist
had
not
denyed
himself
in
his
covetousnesse
,
and
so
,
going
away
grieved
,
(
it
seems
that
he
could
not
enjoy
his
wealth
and
ease
,
and
Christ
too
)
he
denyed
Christ
,
his
soul
,
and
the
salvation
of
it
,
yea
,
and
his
wealth
too
in
the
end
,
which
he
could
not
carry
(
to
hell
)
with
him
.
So
it
is
with
others
:
A
small
thing
parts
God
and
some
.
A
small
thing
(
as
one
notes
)
parts
God
and
them
:
their
deceit
used
in
the
shop
,
their
whore
,
their
vain
delight
otherwise
,
their
pride
in
apparel
,
their
ambition
,
their
desire
of
revenge
,
their
fear
of
losing
mans
favour
,
or
of
forgoing
such
an
Office
,
Benefice
or
preferment
,
keeps
them
wholly
from
Christ
.
And
this
because
they
do
not
absolutely
and
totally
deny
themselves
in
their
lusts
,
which
yet
the
grace
of
Christ
teacheth
them
,
Tit.
2.12
.
4
In
our
sinfull
practices
,
4
In
all
our
sinfull
ways
and
practices
,
and
in
every
such
course
of
life
as
is
either
unlawfull
,
or
otherwise
not
so
necessary
as
dangerous
,
and
full
of
strong
temptations
.
Thus
men
are
to
deny
themselves
in
all
such
sinfull
practices
as
by
which
they
use
to
get
gain
;
as
in
their
briberies
,
lying
,
cheating
,
falsifying
of
wares
,
weights
,
and
measures
,
buying
by
the
greater
,
and
selling
by
the
lesser
;
so
by
defraudation
,
and
under-hand
dealing
,
interverting
from
their
Masters
if
they
be
servants
;
from
their
owners
and
such
as
put
them
in
trust
,
if
they
be
in
places
of
trust
or
office
by
sea
or
by
land
;
from
their
Principals
,
if
they
be
Factours
;
from
the
common
Treasury
,
if
they
,
being
Magistrates
or
Officers
,
are
betrusted
therewith
;
from
the
King
,
in
matter
of
due
Customes
and
Tributes
,
unlawfull
callings
,
if
they
be
Traders
.
So
in
all
unlawfull
callings
and
trades
,
as
that
of
Players
and
Play-poets
,
of
living
by
gaming
,
playing
the
whore
,
and
the
like
.
Yea
,
where
there
is
not
otherwise
necessity
,
we
are
to
deny
our selves
in
such
kinde
of
lives
,
and
in
unnecessary
kindes
of
life
,
which
debar
us
of
better
things
.
which
promising
,
it
may
be
;
much
carnall
delight
,
gain
,
honour
and
advancement
,
yet
apparantly
expose
us
to
strong
temptations
of
sinning
:
as
to
live
where
the
Gospel
is
not
either
at
all
,
or
not
in
purity
and
power
;
as
in
forreign
parts
and
Countries
,
where
there
are
onely
more
opportunities
of
getting
gain
then
in
our
own
Country
(
perhaps
,
)
where
yet
the
Gospel
is
in
better
purity
,
and
more
power
.
We
have
the
instance
of
Moses
,
who
refused
to
be
called
the
son
(
yea
the
heir
)
of
King
Pharaoh's
daughter
,
or
to
enjoy
the
pleasures
of
sin
in
that
Court
,
yea
,
and
made
light
of
the
treasures
of
Egypt
,
preferring
the
reproach
of
Christ
with
a
good
conscience
,
before
them
all
.
And
he
lost
not
by
it
,
Hebr.
11.24
,
25
,
26.
SECT.
5.
Shewing
secondly
,
in
what
things
,
otherwise
lawfull
,
we
are
to
deny
our selves
:
And
first
,
In
things
naturall
;
of
three
sorts
.
2
We
are
to
deny
our selves
in
things
lawfull
,
in
case
of
competition
with
better
things
.
NOw
secondly
,
we
are
to
deny
our selves
(
not
onely
in
things
evill
and
sinfull
,
which
we
are
to
do
absolutely
;
but
also
)
in
such
things
as
are
not
in
and
of
themselves
evill
or
sinfull
,
but
onely
comparatively
and
with
respect
to
a
greater
good
,
as
some
one
or
moe
of
the
aforesaid
things
which
wee
should
more
principally
respect
:
And
so
in
case
of
competition
,
comparison
and
subordination
of
the
one
to
the
other
,
we
are
(
though
as
is
said
,
not
absolutely
,
yet
in
such
case
)
resolutely
to
deny
our selves
.
Now
these
things
are
both
naturall
,
spirituall
,
and
eternall
:
Which
because
they
are
many
,
I
will
rather
(
here
)
point
at
them
,
then
handle
them
.
And
these
are
of
three
sorts
:
1
Naturall
;
First
,
The
things
naturall
are
1.
The
powers
and
faculties
of
the
soul
and
body
.
2.
The
comforts
and
contentments
of
this
life
.
as
first
,
In
the
naturall
powers
of
our
soul
.
3.
Life
it self
.
1
In
our
Reason
.
1.
Naturall
Reason
,
so
far
as
there
is
no
carnality
in
it
,
is
not
simply
to
be
denyed
:
And
it
were
much
to
be
wished
that
men
lived
more
according
to
right
reason
then
they
do
;
for
so
their
courses
would
not
be
so
absurd
and
unreasonable
as
they
are
,
2
Thess.
3.2
.
whereby
they
can
give
no
reason
of
their
doings
,
of
their
neglect
of
life
and
salvation
,
How
far
natural
reason
may
and
should
be
used
.
impenitency
,
Jer.
8.6
.
of
their
persecutions
,
and
hating
of
Gods
people
without
cause
,
&c.
nay
nor
of
their
faith
and
hope
,
which
they
are
bound
to
do
,
1
Pet.
3.15
.
being
able
also
to
examine
doctrines
,
to
judge
of
consequences
and
inferences
in
Scripture
,
to
search
the
Scriptures
whether
the
things
taught
us
be
so
or
no
,
that
so
they
may
not
blindly
either
beleeve
or
obey
any
but
God
alone
,
and
in
God
:
Yet
thus
far
we
are
to
deny
naturall
Reason
,
as
not
to
stand
upon
it
in
things
above
the
reach
of
it
;
How
and
in
what
denyed
.
as
to
say
,
I
see
no
reason
for
this
or
that
,
or
how
it
can
stand
with
Gods
justice
,
or
with
the
liberty
of
mans
will
,
&c.
therefore
I
will
none
of
it
,
it
s
too
harsh
and
hard
a
saying
,
I
cannot
admit
of
it
.
In
such
case
reason
must
submit
it self
,
and
give
way
to
faith
.
The
mysteries
of
faith
,
as
that
of
the
Trinitie
,
of
the
subsisting
of
our
nature
in
the
second
Person
of
the
Godhead
,
the
resurrection
of
the
same
individuall
bodies
of
ours
,
and
such
like
,
are
not
unreasonable
;
onely
our
reason
cannot
reach
so
high
(
as
even
in
innocencie
Adam
saw
not
the
reason
of
divers
things
,
as
the
mystery
of
the
Trinitie
,
&c.
which
yet
he
believed
)
.
We
must
then
so
far
deny
our
naturall
reason
,
It
must
1
Stoup
to
supernaturall
Truths
.
2
It
must
not
judge
of
points
of
Faith
.
as
1.
To
acknowledge
it
not
able
of
it self
to
reach
unto
,
or
dive
into
the
deep
things
of
God
.
2.
In
sight
of
its
shallownesse
,
not
to
take
upon
us
by
it
to
judge
of
the
mysteries
of
faith
,
not
to
make
it
a
ground
of
faith
,
or
to
go
before
it
;
but
onely
an
attendant
and
waiter
upon
faith
,
to
follow
it
,
and
to
acknowledge
that
to
be
reasonable
which
God
doth
,
or
which
he
makes
known
to
be
his
will
,
and
a
truth
,
3
Nor
must
it
make
new
Articles
.
though
by
reason
we
understand
it
not
.
3.
Not
to
frame
points
of
Doctrine
,
or
Articles
to
be
imbraced
as
truths
,
according
to
our
understanding
,
judgement
and
reason
,
as
do
some
in
the
point
of
Free-will
,
and
otherwise
;
who
shew
themselves
more
Philosophers
then
Divines
,
and
better
read
in
Aristotles
Ethicks
,
then
in
the
holy
Scriptures
of
God
.
We
must
take
things
as
we
finde
them
,
though
we
can
see
no
other
reason
of
the
same
then
this
,
God
saith
it
,
therefore
I
have
reason
to
beleeve
it
.
2
In
our
natural
Will
:
Which
must
not
oppose
Gods
will
,
but
deny
it self
in
regard
of
any
p●wer
it
hath
in
supernaturall
things
,
either
to
will
,
2
Our
naturall
Will
,
which
inclines
naturally
to
good
in
the
universall
,
we
must
be
content
to
submit
the
same
so
far
to
God
,
as
in
the
particular
wherein
true
happiness
doth
consist
,
and
in
the
way
to
it
(
which
is
onely
faith
in
Christ
)
to
be
directed
onely
by
him
,
without
opposing
his
will
made
known
to
us
,
and
without
chusing
our
own
ways
.
So
also
,
though
it
have
some
power
naturally
,
and
in
naturall
and
morall
things
;
yet
to
deny
it self
in
regard
of
any
ability
it
hath
of
it self
either
to
will
super
naturall
good
things
(
especially
upon
the
conditions
,
and
as
they
are
promised
unto
us
in
the
word
,
)
or
to
chuse
aright
by
its
own
power
;
or
chuse
,
and
when
the
same
objects
and
motives
are
propounded
to
many
,
to
difference
it self
from
others
either
in
good
or
evill
,
either
by
accepting
(
as
of
it self
)
that
good
,
as
suppose
the
saving
grace
of
God
,
which
others
refuse
;
or
by
refusing
and
resisting
that
effectuall
grace
,
or
yet
to
resist
Gods
grace
:
and
it
must
submit
to
corrections
.
by
the
acceptance
whereof
others
come
to
be
converted
and
saved
.
So
in
our
Tryals
and
sufferings
,
when
we
are
crossed
in
some
particulars
which
we
might
lawfully
desire
,
we
must
deny
our
own
wil
,
as
our
blessed
Saviour
did
,
and
say
,
Not
my
will
,
but
thine
,
O
heavenly
Father
,
be
done
;
and
so
possesse
our
souls
by
faith
and
patience
,
without
murmuring
or
repining
.
3
In
our
natural
Affection
:
3.
Our
naturall
Affections
,
especially
those
whose
object
is
good
:
In
these
we
must
be
content
also
,
with
respect
to
Gods
will
and
glory
,
to
deny
our selves
:
as
1.
as
,
1
In
our
Love
.
In
our
Love
,
suppose
to
children
,
wife
,
husband
,
friend
,
&c.
in
which
we
must
be
content
to
be
crossed
,
and
patiently
endure
the
losse
of
them
by
death
,
or
otherwise
the
losse
of
their
love
for
our
love
to
Christ
and
his
truth
,
of
which
afterwards
.
2
Desires
.
2
In
our
Desires
,
as
David
refused
that
water
of
Bethlehem
,
which
he
so
much
formerly
desired
.
And
we
are
not
to
desire
any
thing
of
this
life
in
particular
,
but
herein
so
far
to
deny
our selves
as
to
be
content
to
be
denyed
(
be
it
children
,
office
,
preferment
,
&c.
)
yea
,
to
account
such
denyall
a
blessing
,
in
hope
God
hath
some
greater
good
in
store
for
us
,
or
that
God
wil
sanctifie
that
crosse
,
and
make
it
a
blessing
to
us
,
seeing
we
are
all
apt
to
abuse
good
things
to
our
own
hurt
,
if
wee
had
them
.
3
In
our
Joy
and
delight
;
3
Joy
.
so
as
willingly
in
some
case
,
and
for
the
furtherance
of
some
greater
good
,
to
deny
our selves
lawfull
comforts
for
a
while
,
as
of
meat
,
marriage
,
apparell
and
lawfull
recreations
,
that
we
may
give
our selves
to
fasting
and
prayer
for
the
obtaining
some
spirituall
blessing
,
and
neerer
communion
with
God
by
self-humbling
;
for
the
averting
of
some
judgement
from
our selves
or
others
,
&c.
4
In
our
good
nature
,
and
bodily
perfections
.
And
so
(
passing
over
goodnesse
of
nature
,
and
such
bodily
perfections
,
as
in
which
we
also
are
to
deny
our selves
,
and
not
either
to
trust
to
them
,
or
to
think
our selves
simply
better
by
them
,
as
beauty
and
comely
feature
,
strength
,
agility
,
yea
,
health
and
youth
,
not
priding
our selves
in
them
,
nor
trusting
to
them
;
2
In
the
contentments
of
this
life
.
)
we
fall
into
the
second
sort
of
things
naturall
in
which
we
are
to
deny
our selues
,
especially
when
they
come
in
competition
with
Gods
glory
,
word
,
will
,
and
our
own
spirituall
and
eternall
good
.
These
are
many
:
as
in
1.
Riches
.
See
2
Chro.
25.9
,
10.
Acts
2.45
.
1
Tim.
6.17
.
Psal.
33.16
,
17.
&
20.7
.
as
1.
Riches
and
treasures
,
estate
,
offices
and
possessions
:
Thus
Zacheus
,
Luke
19.8
.
and
the
case
so
requiring
,
beleevers
in
the
beginning
of
the
Christian
Church
,
sold
their
possessions
and
goods
,
and
parted
them
to
all
men
as
every
man
had
need
.
Yea
,
riches
,
in
evill
times
,
are
not
to
be
trusted
to
,
nor
horses
and
chariots
.
2
Honours
and
name
,
Honours
and
name
:
Thus
David
,
when
Saul
stood
between
him
and
a
Kingdom
,
though
he
had
him
at
advantage
,
found
Saul
in
an
act
of
hostility
against
him
,
was
incited
by
others
to
destroy
him
,
yet
denyed
himself
therein
:
would
not
(
as
men
of
the
world
do
)
violate
justice
,
no
not
for
a
Kingdom
,
chusing
rather
to
live
a
persecuted
Subject
,
then
to
be
a
King
by
such
means
.
We
must
also
be
content
to
deny
our selves
in
our
name
,
reputation
,
and
esteem
in
the
world
,
in
which
for
Christ
wee
must
deny
our selves
.
being
contented
for
Christ
to
be
accounted
,
as
he
was
for
us
Mar.
3.21
.
no
better
then
mad
and
besides
our selves
,
fools
,
the
off-scouring
of
the
world
,
enemies
to
Cesar
,
to
State
and
Government
,
factious
,
seditious
,
humorous
,
puritanicall
,
and
what
not
?
In
such
case
we
with
Paul
must
first
approve
our selves
to
God
by
purenesse
,
innocency
,
and
otherwise
;
and
then
be
content
to
passe
by
honour
and
dishonour
,
by
evill
report
and
good
report
,
to
be
accounted
deceivers
,
to
be
unknown
or
unacknowledged
in
our
innocency
,
integrity
,
and
other
graces
and
priviledges
of
the
Saints
,
2
Cor.
6.4
,
-6
,
-8
,
9.
So
,
and
so
in
bearing
of
injuries
.
in
case
of
injuries
,
and
disgraces
and
affronts
;
as
when
our
Saviour
himself
was
smit
on
the
face
,
and
spit
on
by
base
souldiers
,
and
being
reviled
,
reviled
not
again
,
despised
the
shame
,
&c.
And
when
David
was
reviled
by
Shemei
,
and
put
by
his
Kingdom
by
his
son
Absolom
,
and
forced
to
flee
before
him
,
how
doth
he
resigne
not
onely
his
Crown
and
honour
,
but
all
into
Gods
hands
,
saying
,
Behold
,
here
I
am
,
let
him
do
unto
me
,
as
seemeth
good
unto
him
,
2
Sam.
15.26
.
and
16.7
,
8
,
10.
3
Pleasures
,
ease
and
peace
.
3.
Pleasures
,
lawfull
contents
,
ease
and
peace
in
this
world
:
Christ
saith
to
his
followers
,
Thinke
ye
that
I
am
come
to
send
peace
on
earth
?
I
came
not
to
send
peace
but
a
sword
:
I
am
come
to
set
a
man
at
vaciance
against
his
father
,
&c.
Matth.
10.34
.
Luke
12.51
.
We
must
then
so
far
deny
our selves
in
our
ease
,
peace
,
comfort
of
friends
,
as
to
resolve
for
Christ
his
sake
and
a
good
conscience
,
to
forgo
their
love
and
indure
their
displeasure
.
Yea
,
we
must
deny
our selves
in
all
easie
waies
to
heaven
:
It
s
only
easie
to
go
to
hell
.
There
is
no
going
to
heaven
,
as
men
usually
speak
in
beds
of
down
,
we
must
go
by
the
way
of
mortification
,
and
self
,
deniall
,
by
the
crosse
and
by
afflictions
.
Self-deniall
in
all
these
three
particulars
named
,
may
be
considered
again
in
Moses
his
example
,
Hebr.
11.25
,
26
,
27.
4.
Things
indifferent
and
lawfull
.
4.
In
some
case
,
as
of
scandall
and
of
edifying
the
Church
,
we
are
to
deny
our selves
even
in
our
lawfull
liberties
,
in
things
indifferent
,
or
not
so
necessary
,
but
that
they
may
bee
forborn
without
sin
,
as
we
see
in
Paul
,
becomming
all
things
to
all
men
,
1
Cor.
9.20
,
21
,
22
,
23.
and
he
would
have
us
take
heed
that
our
liberty
become
not
a
stumbling
blook
to
them
that
are
weak
,
1
Cor.
8
,
9
,
-13.
and
vers.
4
,
5
,
6
12-15
.
Yea
he
restrained
himself
from
marrying
,
a
thing
otherwise
as
lawfull
for
him
as
for
any
;
and
refrained
from
taking
wages
of
the
Churches
,
for
which
he
in
others
behalf
,
pleads
very
hard
,
but
he
used
not
his
power
,
as
the
case
was
with
him
,
lest
he
should
hinder
the
Gospel
of
Christ
.
So
should
we
in
some
like
case
,
rather
depart
from
our
own
right
and
take
wrong
,
then
go
to
Law
before
the
unjust
and
unbeleevers
,
1
Cor.
6.1
,
6
,
7.
5.
A
mans
country
is
and
ought
to
be
dear
unto
him
;
5.
Country
.
yet
in
case
Christ
call
him
,
he
must
leave
it
,
and
follow
God
even
blindfold
,
as
Abraham
,
who
so
called
,
—
went
out
not
knowing
whither
he
went
,
Hebr.
11.8
.
Gen.
12.1.4
.
So
Ruth
,
ch
.
2.11
,
12.
6.
If
a
man
will
come
to
Christ
,
he
must
hate
(
that
is
,
6.
Friends
.
less
love
,
and
resolve
rather
,
if
the
case
so
require
,
to
disrespect
and
neglect
)
his
father
,
mother
,
wife
,
and
children
,
brethren
and
sisters
,
and
forsake
all
that
he
hath
,
Deut.
33.9
.
Mat.
4.20
.
and
19.27
.
and
1
Cor.
7.29
,
30
,
31.
He
must
resolve
of
this
and
cast
for
it
before
hand
by
resolution
of
mind
,
and
by
actuall
performance
,
Luke
14.26
,
27.
&c.
33.
when
the
case
so
requires
:
otherwise
he
cannot
be
Christs
Disciple
.
And
of
this
we
have
a
notable
example
of
latter
times
in
Galeacius
,
a
noble
marquesse
,
too
long
here
to
relate
:
I
refer
to
the
History
which
,
in
print
,
is
in
many
hands
.
3.
Life
it self
,
Now
thirdly
,
we
are
,
if
the
case
so
require
,
not
to
respect
our
naturall
life
it selfe
,
but
to
lay
it
down
for
Christ
,
as
he
laid
down
his
for
us
.
which
is
to
be
denied
,
So
we
are
taught
in
the
forenamed
place
,
Luke
14.26
.
and
Matth.
10.39
.
Mark
.
8.35
.
This
was
resolved
on
,
and
done
by
the
holy
martyrs
of
Christ
in
all
ages
.
So
that
our
very
lives
should
not
be
dear
unto
us
,
neither
should
we
refuse
any
hazards
(
though
even
of
life
)
not
only
for
a
good
conscience
and
faithfulness
in
our
callings
,
1.
For
a
good
conscience
.
as
we
are
Christians
;
See
Acts
15.25
,
26.
and
for
the
name
of
the
Lord
Jesus
,
as
it
was
with
Paul
,
Acts
20.24
.
and
21.13
.
but
with
respect
to
,
and
for
the
strengthning
of
the
brethren
;
We
ought
saith
Iohn
,
(
as
Christ
laid
down
his
life
for
us
,
2.
For
the
good
of
others
.
so
,
)
to
lay
down
our
lives
for
the
brethren
,
1
Joh.
3.16
.
and
to
refuse
no
hazards
,
be
we
in
never
so
great
,
even
for
the
temporall
good
and
safety
of
many
especially
,
as
we
see
in
the
resolution
of
noble
Queen
Esther
,
—
Esther
4.16
.
I
will
go
in
unto
the
King
,
which
is
not
according
to
the
Law
,
and
if
I
perish
,
I
perish
:
Yea
of
some
one
(
it
may
be
)
if
eminent
and
of
great
use
to
the
Church
,
as
Paul
was
,
for
whose
life
,
Priscilla
and
Aquila
laid
down
their
own
necks
,
Rom.
16.4
.
SECT.
6.
Secondly
,
in
things
spirituall
,
as
in
duties
,
gifts
,
&c.
2.
Things
spirituall
,
in
which
we
are
to
deny
our selves
.
2.
THe
things
spirituall
,
in
which
we
are
,
in
some
case
,
to
deny
our selves
,
whether
they
be
of
a
more
common
nature
,
or
peculiar
to
the
Elect
after
their
calling
(
for
I
list
not
here
curiously
to
distinguish
)
they
are
both
duties
and
graces
,
or
gifts
received
.
1.
For
duties
,
1.
Duties
.
I
have
instanced
already
in
profession
of
Christ
,
in
faith
,
in
repentance
,
in
obedience
,
yea
and
in
some
kind
of
Self-deniall
it self
;
1.
Ordinary
,
unto
all
which
self-deniall
is
requisite
(
unto
which
I
refer
)
.
Only
I
may
adde
,
that
not
any
of
these
,
Page
326.
both
spirituall
,
being
otherwise
performed
in
the
best
manner
,
are
to
be
rested
in
as
they
are
duties
required
of
us
,
or
as
they
are
workes
wrought
and
acted
by
us
:
And
as
they
are
Graces
and
gifts
of
God
in
us
,
I
shall
shew
how
we
are
to
deny
our selves
in
them
under
that
head
.
and
outward
.
The
like
I
say
of
all
other
duties
whatsoever
,
of
mens
hearing
,
and
coming
to
Church
,
of
mens
preaching
,
praying
,
fasting
,
giving
almes
,
and
in
the
doing
of
other
good
works
and
great
works
,
if
it
were
building
of
Churches
,
casting
out
divels
,
though
in
Christs
name
,
if
it
were
the
giving
of
mens
bodies
to
be
burned
,
or
what
else
soever
it
were
which
men
doe
in
obedience
active
or
passive
.
Men
in
all
these
must
deny
themselves
,
All
which
must
be
done
in
submission
,
1.
To
Go
!
and
his
glory
.
Matth.
6.1
,
2
,
5
,
16.
and
ch.
23.5
.
and
7.22
.
Phil.
1.15
,
16.
Isai
.
58.2
,
3.
Zach.
7.5
,
6.2
.
In
love
towards
others
.
1
Cor.
13.1
,
2
,
3.
not
stand
upon
them
as
their
works
,
or
as
things
promeriting
God
,
and
binding
him
simply
unto
them
:
not
ascribe
merit
or
satisfaction
unto
them
,
but
subordinate
them
all
in
humble
submission
to
Gods
only
glory
,
not
their
own
,
as
yet
the
Scribes
and
Pharisees
,
false
Apostles
,
and
generally
hypocrites
do
,
who
doe
all
to
be
seen
of
men
,
and
so
they
pray
,
fast
,
not
to
God
,
but
to
themselves
:
Secondly
,
in
charitie
,
to
the
good
and
edification
of
the
Church
and
of
their
brethren
,
and
with
such
intention
and
respects
more
to
others
then
to
themselves
:
without
which
others
may
reap
some
good
,
but
themselves
lose
all
thanks
,
yea
and
reward
with
God
.
2
Extraordinary
.
God
only
is
to
be
obeyed
by
a
blind
obedience
,
by
the
example
of
Abraham
,
Yea
,
in
some
case
,
and
in
some
kind
of
duty
injoyned
by
God
,
though
the
same
seem
contrary
not
only
to
nature
and
to
right
reason
,
but
to
some
other
precept
or
promise
of
God
there
,
when
once
his
will
is
evidently
made
known
,
God
is
simply
,
and
in
some
sence
blindly
to
be
obeyed
.
Such
blind
obedience
as
this
,
is
due
,
not
to
man
at
all
,
in
the
things
of
God
especially
,
but
only
to
God
himselfe
.
So
Abraham
,
who
against
hope
,
beleeved
in
hope
;
Rom.
4.18
.
and
being
bid
to
take
his
son
Isaac
(
his
only
Isaac
,
whom
he
loved
)
and
offer
him
for
a
burnt
offering
unto
God
,
he
obeyed
,
Gen.
22.2
,
3.
though
it
might
seem
to
be
against
humanity
,
fatherly
affection
in
him
,
against
the
Law
of
God
,
(
in
his
heart
,
Thou
shalt
not
kill
,
yea
,
which
more
is
,
against
the
truth
and
promise
of
God
;
(
seeing
if
Isaac
perished
,
the
whole
salvation
of
all
the
seed
and
children
of
Abrahams
saith
,
Hebr.
11.17
,
18
,
19.
might
seem
in
him
to
perish
;
)
yet
it
s
said
,
By
faith
Abraham
when
he
was
tried
,
offered
up
Isaac
:
and
he
that
had
received
the
promises
,
offered
up
his
only
begotten
son
;
of
whom
it
was
said
,
Israelites
,
Exod.
11.3
.
and
12.35
.
that
in
Isaac
shall
thy
seed
be
called
,
&c.
So
the
Israelites
borrowed
Jewels
of
silver
and
gold
and
raiment
of
the
Egyptians
at
Gods
command
,
at
their
going
out
of
Egypt
,
and
so
spoiled
the
Egyptians
,
though
it
seem
contrary
to
the
Law
in
their
hearts
,
Phinehas
,
Numb
.
25.7
,
8.
and
shortly
after
written
by
Moses
,
Thou
shalt
not
steal
.
So
in
other
extraordinary
cases
,
instincts
,
heroicall
motions
from
God
,
as
in
the
examples
of
Phinehas
,
(
killing
offendors
,
though
he
were
no
publique
Magistrate
,
)
of
Ehud
slaying
Eglon.
In
such
cases
(
which
now
are
ceased
or
become
very
rare
)
Gods
will
once
distinctly
known
and
revealed
,
and
Ehud
,
Judg.
3.15
,
16
,
21.
must
without
any
questioning
or
disputing
against
it
be
obeyed
,
and
not
man
.
and
men
deny
themselves
in
their
own
reason
otherwise
.
Their
only
reason
is
Gods
command
.
And
this
honour
belongs
only
unto
God
,
whom
his
people
ought
obey
without
asking
a
reason
:
But
for
men
they
are
only
to
be
obeyed
in
God
and
for
God
,
and
not
without
other
reason
from
Gods
word
given
then
their
will
and
command
,
so
that
the
tyrannicall
will
of
the
Pope
and
Popish
superiours
,
Hebr.
13.17
.
who
command
or
injoyn
the
murthering
of
Princes
and
others
,
and
the
observation
of
many
things
contrary
to
Gods
law
,
cannot
hereby
be
justified
.
2.
Gifts
and
graces
of
all
sorts
are
to
be
denied
.
Secondly
,
for
gifts
and
graces
received
,
of
what
sort
soever
they
be
,
common
,
or
proper
,
and
those
either
Ministeriall
or
saving
and
peculiar
to
the
Elect
;
In
all
these
I
say
we
are
to
denie
our selves
and
subordinate
all
unto
God
,
to
his
power
and
glory
,
and
to
the
good
and
edification
of
others
.
In
all
which
be
what
they
will
be
,
we
must
learn
to
say
,
and
that
from
the
heart
:
Psal.
115
1.
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
unto
thy
Name
give
glory
,
for
thy
mercie
,
and
for
thy
truths
sake
.
Mercie
in
promising
,
and
Truth
in
performing
.
As
1.
our
knowledge
.
1.
Is
it
knowledge
we
have
?
though
we
understood
all
mysteries
and
all
knowledge
,
if
we
deny
not
our selves
in
it
,
glorifie
not
God
,
and
in
charity
edifie
not
others
by
it
,
all
is
nothing
:
It
puffeth
up
,
so
that
if
any
thinke
that
he
knoweth
any
thing
,
he
knoweth
nothing
yet
as
he
ought
to
know
,
1
Tim.
6.3
,
4.
1
Cor.
8.1
,
2.
and
13.2
.
Such
an
one
is
proud
(
or
a
fool
)
knowing
nothing
.
The
more
any
truly
knowes
himselfe
,
the
more
he
will
deny
himself
.
2.
Abilitie
to
do
well
,
as
to
beleeve
,
&c.
2.
Is
it
any
ability
to
do
well
,
to
convert
,
beleeve
,
repent
,
which
we
receive
,
(
or
suppose
we
receive
)
from
the
word
?
we
must
not
stand
upon
it
with
God
,
but
denie
our selves
so
far
therein
,
as
to
seek
further
strength
and
power
from
God
,
to
will
actually
and
do
,
what
otherwise
is
in
our
power
to
do
;
and
that
in
all
fear
and
distrust
of
our selves
,
and
in
all
humility
,
even
because
it
is
God
which
worketh
in
us
,
both
to
will
and
to
do
of
his
good
pleasure
.
Phil.
2
,
12
,
13.
Neither
must
we
trust
to
the
strength
of
our
own
resolutions
to
do
well
,
And
strength
of
our
own
resolutions
,
purposes
,
and
promises
.
or
purposes
and
promises
of
our
own
,
though
we
intend
therein
never
so
well
,
and
do
not
of
purpose
make
semblance
of
what
we
mean
not
.
No
,
Peter
did
so
before
he
had
experience
of
his
own
weaknesse
,
and
so
many
others
,
who
in
their
sicknesse
,
danger
or
otherwise
do
vow
,
and
resolve
to
become
new
men
,
&c.
In
all
these
we
must
take
God
along
with
us
and
Christ
,
We
must
take
God
along
with
us
.
doing
all
in
his
power
and
strength
,
or
otherwise
we
shall
find
our
strength
to
be
weaknesse
.
Thus
Paul
Phil.
4.13
.
I
can
do
all
things
,
(
yea
and
suffer
all
things
)
through
Christ
which
strengtheneth
me
.
This
he
saith
who
yet
of
himself
was
not
sufficient
(
so
much
as
)
to
thinke
any
thing
as
of
himself
.
2
Cor.
3.5
.
When
we
thus
deny
our
own
strength
,
and
trust
not
to
it
,
we
may
be
weak
in
our selves
,
but
yet
never
so
strong
(
in
the
Lord
Eph.
6.10
.
)
as
then
.
So
Paul
found
it
2.
Cor.
12.10
.
For
when
we
trust
to
our
own
strength
,
God
denieth
us
his
;
and
so
we
trust
to
a
staffe
of
reed
;
as
many
professing
strong
resolutions
to
become
Martyrs
and
not
to
deny
Christ
or
his
truth
,
have
fouly
failed
;
and
that
because
they
denied
not
their
own
strength
.
But
when
in
any
thing
we
undertake
or
resolve
upon
we
deny
our
own
strength
and
do
all
in
Christs
,
God
will
not
be
wanting
to
us
;
In
such
case
,
and
in
such
case
only
,
Let
the
weak
say
,
I
am
strong
,
Joel
3.10
.
3.
Our
own
Righteousnesse
and
Holiness
.
3.
Is
it
any
righteousnesse
or
holinesse
of
ours
,
which
we
have
either
from
the
Law
,
in
which
Paul
was
unblameable
;
or
from
the
Gospel
,
Phil.
3.6
.
2
Pet.
2.10
.
so
far
,
as
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
any
of
us
have
escaped
the
pollutions
of
the
world
,
and
so
are
of
civill
conversation
and
life
in
the
world
?
Oh
,
learn
we
to
disclaim
all
,
in
the
sight
and
acknowledgement
both
of
the
perfection
of
that
righteousnesse
which
is
in
Christ
,
and
which
is
needfull
for
us
;
and
of
the
inward
pollutions
of
our
souls
,
hearts
,
thoughts
and
affections
,
boyling
there
;
and
of
secret
pride
,
opinion
of
merit
,
and
of
hypocrisie
and
selfe-deceit
raigning
there
.
which
we
must
not
stand
upon
as
the
Pharisaicall
Jewes
of
old
,
Be
we
far
from
the
pride
and
hypocrisie
of
the
Jewes
of
old
,
who
in
regard
of
some
legall
righteousness
of
theirs
as
it
might
appear
to
their
own
eyes
,
and
to
the
eies
of
the
world
,
could
say
,
(
though
otherwise
they
were
incredulous
,
Idolaters
and
vile
hypocrites
,
as
God
himself
doth
charge
them
)
Stand
by
thy self
,
come
not
neer
to
me
,
for
I
am
holier
then
thou
,
and
of
latter
times
,
Isai
.
65.2
,
3
,
4
,
5.
Yea
let
us
beware
of
the
like
pride
,
hypocrisie
,
and
vain
glory
of
the
Pharisees
in
Christs
time
,
set
out
in
the
Parable
of
the
Pharisee
and
Publican
,
Luke
18
,
10
,
11
,
12.
God
,
I
thanke
thee
,
saith
he
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
:
I
fast
twice
in
the
week
,
I
give
tithes
of
that
I
possesse
.
Ah
take
heed
;
These
being
ignorant
of
Gods
righteousness
,
and
going
about
to
establish
their
own
righteousnesse
,
have
not
(
by
self-deniall
)
submitted
themselves
unto
the
righteousnesse
of
God
,
Rom.
10.3
.
If
these
Jewes
in
my
text
had
still
stood
upon
such
termes
with
God
,
when
had
they
been
converted
?
we
could
not
have
expected
such
words
savouring
of
so
much
self-deniall
from
them
,
Men
and
brethren
,
what
shall
we
do
?
and
as
many
amongst
ourselves
.
No
,
we
should
rather
have
heard
,
what
we
may
now
daily
hear
;
I
hope
I
am
no
contemner
of
holy
things
,
I
reverence
Gods
sanctuary
,
come
to
Church
,
hear
divine
service
diligently
,
and
carry
my selfe
there
devoutly
,
am
uncovered
,
Thus
did
not
these
Jewes
in
the
Text
,
bow
at
the
very
mention
of
the
name
of
Iesus
my
Saviour
,
and
honour
the
Altar
the
prime
place
of
his
holiness
and
honour
,
all
which
I
see
others
,
(
proud
Pharisees
as
they
are
●rofanely
to
neglect
.
I
wrong
no
man
,
I
am
no
adulterer
,
extortioner
,
or
unjust
person
,
&c.
Thus
they
would
put
the
Pharisee
from
them
,
whilest
they
keep
him
close
in
their
own
bosoms
,
and
think
to
avoid
him
by
chargeing
others
with
him
.
If
Paul
had
persisted
thus
to
do
,
who
once
stood
much
upon
himself
,
that
he
was
circumcised
,
nor
Paul
,
of
the
stock
of
Israel
,
of
the
tribe
of
Benjamin
,
an
Hebrew
of
the
Hebrews
;
as
touching
the
Law
a
Pharisee
;
concerning
zeal
,
persecuting
the
Church
:
touching
the
righteousness
which
is
of
the
Law
blameless
,
Gal.
1.13
,
14
,
15
,
16.
I
say
,
when
had
he
been
converted
,
having
been
especially
so
exceedingly
zealous
in
his
Religion
,
(
as
many
are
now
in
their
own
way
of
formality
)
and
of
the
traditions
of
his
fathers
?
But
when
it
pleased
God
to
call
him
by
his
grace
,
and
to
reveal
his
son
in
him
,
hee
conferred
no
longer
with
flesh
and
blood
;
he
accounted
all
losse
to
him
for
Christ
,
yea
dung
that
he
might
win
Christ
,
and
be
found
in
him
,
not
having
(
saith
he
)
mine
own
righteousnesse
,
which
is
of
the
Law
(
lo
his
self-deniall
,
)
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
,
Phil.
3.7
,
8
,
9.
And
this
is
that
righteousnesse
unto
which
these
Jewes
in
my
Text
,
whilest
they
deny
themselves
,
are
directed
,
vers.
38.
as
also
the
jaylor
,
Acts
16.30
,
31.
Let
us
then
with
the
holiest
,
otherwise
of
men
(
next
to
Jesus
Christ
)
denie
our
own
righteousnesse
,
not
stand
to
plead
our
civill
life
,
our
morall
righteousness
,
our
formall
service
and
strict
observation
of
outward
duties
,
traditions
or
injunctions
of
men
:
Let
us
with
Paul
renounce
all
these
,
nor
Isaiah
,
and
with
the
holy
Prophet
Isaiah
,
Isai
.
64.5
,
6.
truly
and
from
the
heart
confesse
with
him
,
(
who
puts
himself
into
the
number
)
We
are
all
as
an
unclean
thing
,
and
all
our
righteousnesses
are
as
filthy
rags
:
Whereas
saith
he
,
Thou
(
O
God
)
meetest
him
that
rejoyceth
,
and
worketh
righteousness
,
those
that
remember
thee
in
thy
waies
.
The
humble
Publicans
confession
will
better
become
us
,
Luke
18.13
,
14.
who
standing
a
far
off
,
would
not
lift
up
so
much
as
his
eyes
unto
heaven
,
but
smote
upon
his
breast
saying
,
God
be
mercifull
to
me
a
sinner
.
The
rather
let
us
look
to
this
,
nor
the
Publican
.
because
Publicans
and
harlots
(
as
being
sooner
convinced
of
their
sins
and
unrighteousnesse
)
go
into
the
kingdom
of
God
before
proud
Pharises
and
justitiaries
,
Matth.
21.31
,
32.
These
beleeved
John
,
when
those
others
beleeved
him
not
,
who
came
unto
him
in
the
way
of
righteousnesse
:
and
when
they
had
seen
it
,
repented
not
afterward
,
nor
the
converted
Gentiles
.
that
they
might
beleeve
him
.
Thus
it
is
said
,
Rom.
9.30
,
31
,
32.
That
the
Gentiles
which
followed
not
after
righteousnesse
(
indeed
were
more
openly
prophane
,
and
had
no
seeming
rithteousness
of
their
own
to
stand
upon
)
have
attained
to
righteousnesse
,
even
the
righteousness
which
is
of
faith
(
they
would
be
beholding
to
God
and
Christ
for
it
,
which
the
Jewes
would
not
be
,
for
it
is
added
)
But
Israel
which
followed
after
the
law
of
righteousness
,
hath
not
attained
to
the
law
of
righteousnesse
.
These
stood
not
upon
any
righteousness
of
their
own
,
either
in
whole
or
Wherefore
?
Because
they
sought
it
not
by
faith
,
(
which
implies
and
includes
self-deniall
in
their
own
righteousnesse
)
but
as
it
were
by
the
works
of
the
Law
;
for
they
stumbled
at
that
stumbling
stone
(
Christ
)
—
on
whom
whosoever
beleeveth
shall
not
be
ashamed
,
v.
33.
in
part
,
as
the
proud
Jews
did
.
They
opposed
their
own
works
and
righteousness
against
his
,
or
at
least
sought
to
mighle
the
one
with
the
other
,
and
so
their
own
righteousness
failing
,
they
had
no
benefit
by
the
other
;
for
if
our
justification
(
as
well
as
Election
on
which
it
depends
)
be
not
only
by
faith
,
(
without
the
concurrence
of
our
works
or
worthinesse
,
Rom.
11.5
,
6.
power
or
what
else
of
ours
in
the
act
of
justification
)
and
so
meerly
by
grace
,
it
is
not
at
all
by
grace
:
And
if
it
be
by
grace
,
then
it
is
no
more
of
works
.
How
doth
this
concern
us
all
well
to
consider
of
,
This
concernes
Papists
to
look
to
,
Papists
especially
,
and
all
such
others
as
stand
upon
somewhat
of
their
own
,
in
point
of
justification
,
conversion
,
or
of
election
,
yea
all
such
among
our selves
as
are
full
in
our selves
?
Rev.
3.17
,
18.
Oh
how
happy
were
it
for
us
,
and
all
that
are
full
in
themselves
.
if
emptying
our selves
wholly
of
our selves
,
and
especially
of
all
good
conceit
of
our
own
righteousness
,
holiness
,
devotions
,
prayers
,
good
works
,
good
meaning
;
and
not
trusting
to
any
of
these
things
,
we
did
seek
our
acceptation
with
God
only
for
the
righteousness
of
Christ
,
and
not
for
any
of
these
things
as
performed
by
us
,
and
accoringly
in
all
things
we
do
,
seek
the
justification
as
of
our
persons
,
so
of
our
actions
and
doings
from
Christ
alone
,
and
from
faith
in
him
,
that
by
the
white
raiment
of
his
righteousness
we
may
get
our selves
clothed
,
and
that
the
shame
of
our
nakedness
do
not
appear
!
Yea
such
as
to
whom
holiness
is
ascribed
in
any
kind
.
It
behoves
us
also
,
in
case
men
ascribe
holiness
to
us
,
by
occasion
of
any
thing
wherein
we
are
only
instruments
of
God
,
to
renounce
all
,
and
to
give
God
the
glory
of
his
own
works
,
ever
acknowledging
our
own
meanness
,
vileness
and
unworthiness
,
and
that
by
the
example
of
Paul
and
Barnabas
when
they
were
taken
for
Gods
,
Acts
14.11
.
&c.
14
,
15.
and
of
Peter
and
John
,
who
having
restored
one
born
lame
to
his
feet
,
stayed
the
peoples
wonder
,
saying
,
Why
look
ye
so
earnestly
on
us
,
as
though
by
our
own
power
or
holiness
we
had
made
this
man
to
walk
?
Acts
3.12
.
The
like
deniall
of
our selves
is
required
in
regard
of
all
our
Priviledges
,
Page
313.
To
this
head
of
things
and
gifts
received
,
I
may
refer
that
of
priviledges
(
so
far
as
they
are
spirituall
)
in
regard
of
which
we
must
account
our selves
nothing
,
and
deny
our selves
in
them
as
Paul
did
,
Phil.
3.3
,
4
,
5
,
6
,
7
,
8.
and
as
in
effect
hath
been
shewed
already
,
to
which
I
refer
.
So
also
all
Confidences
in
the
flesh
,
or
all
those
things
especially
wherein
men
(
with
some
shew
of
probability
)
may
seem
to
glory
or
to
trust
:
These
all
are
renounced
by
Paul
,
and
confidences
.
whilest
he
thus
speaketh
,
Phil.
3.4
,
5
,
6
,
7.
Though
I
also
might
have
confidence
in
the
flesh
.
If
any
other
man
thinketh
that
hee
hath
whereof
he
might
trust
in
the
flesh
,
I
more
.
Then
naming
many
particulars
,
he
renounceth
all
,
denies
himself
in
them
,
saying
,
But
what
things
were
gain
to
me
,
those
I
counted
losse
for
Christ
.
Yea
doubtlesse
I
account
all
things
but
losse
,
for
the
excellencie
of
the
knowledge
of
Christ
Jesus
my
Lord
,
&c.
But
for
such
Confidences
I
refer
also
to
what
is
lately
delivered
.
Page
313.
And
as
for
spirituall
gifts
and
graces
of
God
received
,
No
spirituall
gift
to
be
rested
in
;
but
God
is
to
be
acknowledged
.
I
conclude
that
,
be
they
those
named
,
or
for
particularity
and
nature
,
other
and
not
the
same
,
yet
they
are
not
simply
to
be
rested
in
,
and
we
are
to
denie
our selves
in
them
so
far
,
in
and
with
respect
to
Gods
glory
,
as
not
in
any
wise
to
make
our selves
either
the
Author
or
end
of
them
.
1.
The
Author
.
1.
Not
the
author
:
Which
we
are
taught
of
Paul
:
who
,
speaking
of
a
main
spirituall
gift
,
and
saving
,
even
spirituall
life
,
he
saith
,
Gal.
2.20
.
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
;
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
son
of
God
,
who
loved
me
,
and
gave
himself
for
me
.
And
speaking
of
ministerial
gifts
,
he
saith
,
1
Cor.
15.10
.
By
the
grace
of
God
,
I
am
what
I
am
:
—
I
laboured
more
abundantly
then
they
all
;
yet
not
I
but
the
grace
of
God
which
was
with
me
.
And
elsewhere
,
2
Cor.
3.5
,
6.
Not
that
we
are
sufficient
of
our selves
to
thinke
any
thing
as
of
our selves
;
but
our
sufficiency
is
of
God
;
who
also
hath
made
us
able
Ministers
of
the
New
Testament
,
&c.
And
though
being
forced
to
commend
himself
to
those
who
should
have
commended
him
,
2
Cor.
12.11
.
he
say
—
Innothing
am
I
behind
the
very
chiefest
Apostles
;
yet
denying
himself
again
,
he
adds
by
way
of
correction
,
Though
I
be
nothing
.
2
The
end
of
them
all
.
2.
For
the
end
,
we
must
(
as
in
the
aforesaid
instance
)
not
preach
our selves
,
(
or
to
get
gain
and
praise
to
our selves
,
or
to
any
other
base
and
by
end
,
as
to
please
men
,
or
to
anger
and
afflict
others
Gal.
1.10
.
Phil.
1.15
,
16.
)
but
Christ
Jesus
the
Lord
,
and
our selves
your
servants
for
Jesus
sake
.
Where
the
end
of
the
Ministry
to
be
intended
by
us
is
the
glory
of
God
in
Christ
,
2
Cor.
4
,
5.
and
the
spirituall
good
of
men
.
If
any
praise
be
given
to
us
,
we
must
so
far
deny
our selves
,
as
not
to
let
it
rest
with
us
(
remembring
the
example
of
Herod
eaten
up
of
wormes
for
so
doing
)
but
to
send
it
up
to
God
and
Christ
,
remembring
that
we
are
but
men
and
earthen
vessels
in
which
this
treasure
is
,
that
the
excellency
of
the
power
may
be
of
God
,
and
v.
7.
and
not
of
us
.
If
otherwise
by
preaching
,
we
,
as
too
many
do
,
seek
preferment
,
riches
,
honour
,
and
lordship
,
or
our
own
praise
and
applause
from
men
,
we
perhaps
may
gain
that
;
but
that
shall
be
all
the
reward
which
shall
be
given
us
,
Some
Ministers
preaching
and
seeking
themselves
have
lost
themselves
.
and
so
our
portion
shall
be
only
in
this
life
;
but
oftentimes
we
shall
lose
that
too
:
God
often
confounds
men
when
they
either
trust
to
their
own
preparations
,
or
aim
at
their
own
glory
.
I
have
heard
of
some
such
,
who
being
confounded
in
their
memory
and
non-plussed
,
when
they
most
of
all
sought
themselves
,
have
so
laid
it
to
heart
,
that
one
being
so
disapointed
went
mad
;
another
so
crossed
,
hanged
himself
.
But
concerning
this
gift
and
grace
of
preaching
,
yea
and
all
other
spirituall
gifts
,
duties
,
and
abilities
to
do
duty
.
I
will
say
with
the
Apostle
,
1
Cor.
4.7
.
with
respect
both
to
the
author
and
end
of
them
,
What
hast
thou
that
thou
didst
not
receive
?
now
if
thou
didst
receive
it
,
why
dost
thou
glory
as
if
thou
hadst
not
received
it
?
Why
should
we
glory
in
any
thing
when
nothing
is
ours
?
For
of
him
,
and
through
him
,
and
to
him
(
the
holy
God
)
are
all
things
:
To
whom
be
glory
for
ever
.
Amen
.
Rom.
11.36
.
SECT.
7.
That
we
are
thirdly
to
deny
our selves
in
things
eternall
,
as
first
in
some
accidentals
of
glory
,
as
in
the
degree
and
time
of
it
.
3.
We
must
deny
our selves
(
in
some
case
)
even
in
things
eternall
,
1.
In
some
accidentals
,
as
THirdly
and
lastly
,
To
denie
our selves
fully
and
aright
,
we
must
be
content
,
with
respect
to
Gods
glory
,
to
do
it
(
at
least
in
readiness
of
mind
and
submission
of
will
)
even
in
things
eternall
,
pertaining
to
everlasting
life
and
glory
.
And
first
in
regard
of
some
degree
and
circumstance
;
Secondly
,
in
regard
of
the
very
substance
and
essence
of
it
,
and
that
not
only
with
respect
to
others
,
such
as
are
otherwise
most
dear
unto
us
,
but
also
to
our selves
.
1.
In
the
degree
of
glory
.
1.
As
there
is
one
glory
of
the
sun
,
and
another
glory
of
the
moon
,
and
another
glory
of
the
starres
:
for
one
star
differeth
from
another
in
glory
.
So
also
is
the
resurrection
of
the
dead
,
saith
the
Apostle
,
1
Cor.
15.41
,
42.
Where
,
saith
Daniel
,
Some
shall
shine
as
the
brightness
of
the
firmament
,
others
(
that
turn
many
to
righteousness
)
as
the
stars
for
ever
and
ever
.
Dan.
12.3
.
Howsoever
,
taking
for
granted
that
there
are
degrees
of
glory
,
content
with
the
least
degree
(
though
not
of
grace
)
as
here
there
is
of
grace
,
a
godly
heart
though
it
aim
at
the
highest
pitch
of
grace
in
this
life
,
and
so
far
also
deny
it self
,
whilest
with
Paul
,
Phil.
3.11
,
12
,
13.
it
forgets
those
things
that
are
behind
,
and
takes
not
up
with
any
measure
of
grace
already
attained
,
but
reacheth
forth
unto
those
things
that
are
before
;
yet
so
it
may
but
attain
by
any
means
unto
the
resurrection
of
the
dead
,
that
which
is
to
life
,
it
will
not
stand
with
God
for
measure
,
or
degree
of
glory
,
submitting
it selfe
to
Gods
will
and
glory
therein
,
yet
of
glory
,
renouncing
all
merit
.
accounting
it self
most
happy
if
it
be
but
as
a
door-keeper
in
that
house
.
It
stands
not
upon
merit
now
(
as
some
do
)
to
expect
a
more
glorious
crown
then
others
in
that
kingdome
,
striving
to
sit
next
to
Christ
in
glory
,
whether
on
the
right
hand
or
on
the
left
.
No
,
as
then
it
will
not
envy
the
greater
glory
of
others
(
granting
the
forenamed
degrees
of
glory
)
for
envy
is
banished
out
of
heaven
,
and
even
here
it
envies
not
the
more
shining
graces
of
others
;
so
it
will
be
content
,
so
it
may
have
a
place
in
that
glorious
firmament
,
to
be
a
star
of
the
least
magnitude
.
At
least
we
should
all
now
so
far
deny
our selves
,
as
though
suppose
we
were
not
behind
many
,
or
any
in
grace
here
,
yet
not
to
expect
by
way
of
justice
any
greater
degree
of
glory
then
the
meanest
of
Gods
servants
.
2.
In
the
time
of
glory
,
2.
That
happiness
and
glory
which
by
faith
we
are
assured
in
due
time
to
enjoy
,
and
be
for
ever
possessed
of
,
we
must
be
content
to
stay
and
wait
for
it
,
and
not
to
hasten
it
(
otherwise
then
by
hastning
our
preparations
for
it
,
content
to
wait
for
it
,
2
Pet.
3.12
.
)
nay
though
,
in
and
with
the
assurance
thereof
,
we
be
now
in
manifold
afflictions
,
and
suffer
not
only
labour
,
but
contempt
,
disgrace
and
all
sort
of
injuries
from
men
,
yet
we
must
not
be
weary
of
well
doing
,
nor
through
impatience
or
lothness
to
suffer
,
and
to
glorifie
God
on
earth
though
by
suffering
,
wish
our selves
dead
that
we
might
be
the
sooner
at
rest
.
No
,
herein
we
must
deny
our selves
also
,
so
we
may
glorifie
God
by
our
sufferings
on
earth
,
or
any
way
edifie
his
Church
,
we
must
be
content
to
want
our
own
glory
,
and
to
wait
till
Gods
time
come
.
Thus
did
Paul
,
who
though
he
were
assured
of
his
own
glorification
after
death
,
and
could
wish
to
be
clothed
upon
with
glory
,
2
Cor.
5.1
,
2
,
3
,
&c.
and
to
be
with
Christ
,
as
we
see
in
Paul
,
which
is
far
better
(
then
to
be
absent
from
him
by
abiding
on
earth
:
)
yet
knowing
that
to
abide
in
the
flesh
,
would
be
more
for
Gods
glory
here
,
and
for
the
good
of
the
Church
,
as
more
needfull
for
the
members
of
it
,
he
is
content
to
stay
for
his
own
glory
,
and
to
abide
and
continue
with
them
all
,
for
their
furtherance
and
joy
of
faith
,
Phil.
1.21
,
22
,
23
,
24
,
25
,
26.
We
should
be
unworthy
of
glory
,
if
so
much
as
in
our
thoughts
and
deliberate
desires
we
should
so
hasten
to
it
,
as
in
the
mean
time
,
not
to
be
content
to
glorifie
God
in
our
callings
,
and
to
edifie
others
,
to
doe
good
to
our
children
by
seeing
them
edified
and
instructed
in
the
faith
and
fear
of
God
.
Such
as
hasten
their
own
happiness
too
soon
,
before
Gods
will
be
known
in
it
,
And
not
to
hasten
our
own
happiness
too
soon
,
as
doe
men
of
this
world
.
so
far
want
faith
,
and
self-deniall
;
as
it
is
01
with
many
who
,
mistaking
indeed
their
happiness
,
seek
it
here
on
earth
,
and
will
not
deny
themselves
in
their
lusts
,
in
their
earthly
,
sensuall
and
sinfull
delights
,
by
mortifying
the
flesh
,
and
by
setting
themselves
in
the
waies
(
and
to
the
service
)
of
Christ
,
but
through
too
much
haste
to
be
happy
,
come
alltogether
short
of
it
,
as
the
impatient
Israelites
did
of
Canaan
,
See
Numb
.
16.14
.
SECT.
8.
In
glory
it self
:
and
first
in
the
salvation
of
others
.
2.
In
glory
it self
,
NOw
secondly
,
for
the
very
substance
and
essence
of
eternall
glory
,
we
are
so
far
to
deny
our selves
in
the
same
,
that
Gods
glory
and
will
should
be
preferred
before
the
salvation
not
only
of
our
dearest
friends
,
children
,
or
others
,
but
(
if
it
could
be
a
case
)
of
our
own
souls
.
A
ground
laid
,
Gods
glory
ought
to
be
most
dear
unto
us
,
Here
as
a
ground
,
we
must
know
that
Gods
glory
ought
to
be
most
dear
unto
us
,
more
dear
and
precious
then
any
thing
else
which
we
are
to
desire
or
respect
;
and
which
in
the
first
place
and
before
all
other
things
we
are
to
seek
;
all
which
in
our
seeking
after
them
,
we
are
to
subordinate
unto
the
same
.
proved
from
the
order
of
petitions
in
the
Lords
Prayer
.
This
is
most
evidently
taught
us
by
Christ
himself
God-man
,
in
and
by
the
order
of
that
most
absolutely
perfect
form
and
frame
of
prayer
which
he
left
as
a
pattern
to
his
Church
,
according
to
which
all
our
desires
and
wills
should
be
regulated
and
bounded
in
all
things
.
That
petition
which
more
directly
and
immediatly
concerns
God
in
his
glory
,
is
premised
and
set
in
the
first
place
for
order
and
eminencie
,
In
which
Gods
glory
is
to
be
respected
,
first
and
last
.
as
the
rule
measure
and
square
of
all
the
rest
:
First
,
Hallowed
be
thy
name
.
Yea
that
respect
of
Gods
glory
,
bounds
and
shuts
in
all
the
former
Petitions
,
all
which
are
by
us
no
otherwise
to
be
made
,
nor
will
by
God
be
otherwise
accepted
,
then
as
they
are
referred
to
the
same
end
,
seeing
therewith
in
the
end
of
our
prayers
,
we
are
to
conclude
,
yea
and
to
bind
God
by
urging
him
with
respect
to
his
own
glory
,
saying
,
For
thine
is
the
Kingdom
,
the
power
and
the
glory
,
for
ever
and
ever
.
Amen
.
By
which
Attestation
of
our
faith
and
desire
we
confirm
,
that
we
beg
nothing
but
so
far
as
may
stand
with
Gods
glory
,
yea
that
God
thereby
may
be
glorified
.
A
double
end
of
man
.
1.
Gods
glory
.
2.
His
own
salvation
.
And
wheras
the
chief
end
of
man
,
and
of
all
his
desires
and
indeavours
,
is
or
ought
to
be
in
the
first
place
,
and
most
principally
and
universally
,
the
glory
of
God
,
1
Cor.
10.31
.
and
secondarily
,
his
own
(
and
others
)
eternall
good
,
happiness
and
salvation
,
which
before
all
earthly
things
he
is
to
desire
,
Matth.
6.33
.
See
ye
first
the
kingdom
of
God
,
and
the
righteousness
thereof
:
The
Lord
teacheth
us
so
much
,
This
last
subordinate
to
the
first
by
making
our
own
and
others
spirituall
and
eternall
good
to
be
desired
in
the
next
and
second
place
,
directing
us
to
say
and
pray
after
the
other
,
Thy
kingdome
come
,
whereby
we
pray
that
we
and
others
may
be
of
,
or
belong
to
Gods
Kingdom
,
to
raign
with
him
in
this
life
by
grace
,
and
after
in
glory
for
evermore
.
Now
though
this
be
mans
chief
end
in
regard
of
himself
,
yet
in
regard
of
the
former
which
is
the
glory
of
God
,
the
hallowing
and
sanctifying
of
his
name
,
it
is
secondary
and
subordinate
:
For
so
Gods
eternall
decree
hath
made
it
,
Ephes.
1.5
,
6.
which
is
shewed
,
God
hath
predestinated
us
to
be
adopted
through
Jesus
Christ
unto
himself
,
according
to
the
good
pleasure
of
his
will
:
But
to
what
end
?
to
the
praise
of
the
glory
of
his
grace
.
Yea
,
and
contrariwise
in
the
reprobation
and
damnation
of
the
wicked
:
Rom.
9.17
.
Even
for
this
same
purpose
(
saith
God
unto
Pharaoh
)
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
and
that
my
name
might
be
declared
throughout
all
the
earth
:
And
Prov.
16.4
.
The
Lord
hath
made
all
things
for
himself
;
yea
even
the
wicked
for
the
day
of
evill
.
Not
that
he
is
author
of
his
wickednesse
,
but
that
he
(
according
to
his
eternall
purpose
)
permits
him
through
his
own
impiety
to
oppresse
such
as
are
good
,
reserving
him
to
the
day
of
wrath
,
and
punishment
,
that
he
might
shew
in
him
his
power
and
justice
,
by
which
his
name
is
glorified
,
Job
21.30
.
2
Thes.
1.6
,
7
,
8
,
9
,
10.
The
like
reason
in
the
generall
,
and
in
respect
to
Gods
glory
,
is
to
be
considered
in
such
as
everlastingly
perish
,
(
be
they
young
or
old
)
though
they
be
not
so
apparantly
wicked
,
as
the
four
last
petitions
are
to
the
four
first
.
as
those
named
and
intimated
.
So
that
as
the
other
four
petitions
in
the
Lords
prayer
,
and
our
desires
of
such
things
(
whether
1.
the
purchasing
of
good
,
1.
Spiritual
as
the
third
,
2.
Temporall
,
as
the
fourth
:
Or
2.
the
removall
of
evill
.
1.
Past
and
committed
,
the
pardon
of
sin
;
Or
2.
such
as
may
hereafter
be
admitted
by
the
temptation
of
the
Divell
)
should
be
subordinated
to
these
two
ends
named
,
Gods
glory
,
and
our
own
and
others
eternall
good
and
glory
;
So
,
the
second
of
these
is
and
ought
to
be
subordinate
to
the
first
,
and
not
simply
and
absolutely
sought
but
with
like
subordination
to
the
first
,
at
least
with
submission
thereunto
,
as
also
to
Gods
will
,
we
being
taught
in
the
next
Petition
,
(
in
case
we
be
denied
the
former
)
to
say
not
only
Hallowed
be
thy
name
,
but
Thy
will
be
done
.
From
this
ground
we
infer
,
that
we
are
so
far
to
deny
our selves
in
our
own
,
(
if
need
were
)
and
in
others
salvation
,
as
to
subordinate
all
unto
Gods
glory
(
and
just
will
.
)
Two
Inferences
hence
.
1.
For
others
,
dear
unto
us
,
and
with
relation
to
our
love
and
respect
to
them
,
whether
dead
or
dying
,
or
as
yet
living
;
1.
Concerning
the
salvation
of
others
.
I
know
first
,
that
divers
good
Christians
both
can
and
doe
so
far
submit
to
Gods
will
in
the
death
or
dying
condition
of
their
nearest
and
dearest
friends
,
and
tender
young
children
,
and
others
,
brothers
,
sisters
,
parents
and
associates
,
whether
wives
or
husbands
,
as
to
rest
therein
,
1.
Dead
or
dying
,
being
dear
and
near
to
us
,
and
in
our
doubts
of
their
salvation
and
be
content
to
be
denied
the
comfort
of
them
on
earth
.
Only
troubled
they
are
,
and
know
not
what
to
say
or
thinke
,
or
how
to
comfort
themselves
through
doubt
of
their
eternall
salvation
and
good
estate
with
God
after
this
life
.
If
they
could
be
satisfied
herein
,
they
would
take
up
and
moderate
their
sorrows
,
and
not
so
excessively
mourn
,
as
David
by
some
is
thought
upon
this
ground
to
have
mourned
for
the
death
of
Absolom
.
But
what
?
can
we
be
content
in
the
one
to
submit
and
deny
our selves
,
We
are
howsoever
to
rest
in
Gods
will
,
and
in
this
that
God
glorifieth
himself
in
them
,
whether
they
die
apparantly
in
their
sins
.
and
not
if
need
be
in
the
other
?
Is
not
God
alike
just
and
holy
in
both
,
and
doth
he
not
in
the
one
as
well
as
in
the
other
seek
his
own
glory
,
and
the
hallowing
of
his
Name
,
and
should
not
we
likewise
so
do
?
I
know
it
cannot
,
nay
ought
not
,
but
be
a
cause
of
very
great
sorrow
to
any
godly
soul
to
see
such
as
otherwise
in
naturall
respects
they
love
dearly
,
to
die
apparantly
in
their
sins
,
in
the
act
as
well
as
habite
thereof
,
without
shewing
any
signs
of
remorse
or
repentance
.
Yet
in
such
case
we
must
in
due
season
moderate
and
put
limits
to
our
sorrow
,
yea
and
thoughts
,
and
so
far
deny
our selves
,
as
without
grudging
,
gainsaying
reasoning
against
God
,
or
replying
and
questioning
his
justice
,
holiness
and
soveraignty
,
lay
the
hand
upon
the
mouth
,
silence
our
own
thoughts
as
well
as
words
;
and
rest
in
his
most
holy
will
,
suffering
him
to
glorifie
himself
,
which
way
soever
he
please
,
whether
it
be
by
the
way
of
mercy
or
justice
,
will
and
soveraignty
,
ever
mindfull
of
that
,
He
hath
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardneth
:
where
we
are
not
to
reply
or
dispute
against
God
,
And
dashing
such
in
the
teeth
,
as
are
ready
to
lay
all
blame
on
him
,
from
off
themselves
and
to
say
,
Why
doth
he
yet
find
fault
?
For
who
hath
resisted
his
will
?
he
by
his
Apostle
,
stops
their
mouth
,
and
calls
them
to
the
consideration
of
his
greatness
and
soveraignty
,
as
also
of
his
glory
in
the
riches
thereof
on
the
vessels
of
mercy
,
v.
20.
saying
,
Nay
but
O
man
,
who
art
thou
that
repliest
against
God
,
(
or
who
so
saucily
answerest
again
,
or
disputest
with
God
)
&c.
See
also
vers.
21
,
22
,
23.
It
becomes
us
in
such
case
,
(
as
in
all
such
common
destructions
,
as
of
the
people
of
the
wilderness
,
and
the
like
,
as
now
of
late
in
Ireland
,
where
many
savagely
have
perished
by
the
sword
of
the
bloody
Papist
,
some
of
them
perhaps
not
so
well
prepared
,
but
taken
suddenly
in
their
sins
:
)
to
say
,
Thou
turnest
man
to
destruction
,
and
who
knoweth
power
of
thine
anger
?
Psal.
90.3.11
.
and
Psal.
145.17
.
The
Lord
is
righteous
in
all
his
waies
,
and
holy
in
all
his
works
.
But
not
for
tender
Infants
dying
in
their
Infancy
,
and
others
whose
good
estate
after
death
is
only
doubted
of
,
Or
only
that
we
are
not
assured
otherwise
of
their
salvation
,
if
and
when
all
other
arguments
of
hoping
well
of
them
(
for
whom
yet
and
their
good
estate
in
Christ
,
their
godly
and
beleeving
parents
and
friends
have
formerly
in
their
life
time
,
both
often
and
seriously
prayed
)
do
not
fully
satisfie
them
(
as
indeed
the
certain
salvation
of
other
men
is
revealed
but
to
few
,
〈◊〉
in
the
death
of
young
children
.
much
lesse
the
reprobation
of
any
,
unless
God
hath
specially
so
marked
and
branded
them
,
which
is
not
in
this
case
)
yet
I
say
,
it
is
enough
to
stay
us
,
and
(
in
self-deniall
herein
)
it
should
stay
us
,
and
here
should
we
rest
and
cast
anchor
,
that
God
in
all
things
seeks
his
own
honour
,
and
so
should
we
:
he
doth
all
for
his
own
glory
;
and
cast
the
worst
(
which
yet
in
this
case
we
are
not
to
beleeve
for
certain
)
yet
if
God
please
to
glorifie
himself
in
their
damnation
,
which
is
ever
just
with
him
,
it
becomes
us
to
say
,
His
will
be
done
,
and
so
far
to
deny
our
own
natural
,
yea
Christian
affections
otherwise
,
as
in
a
zeal
of
,
and
with
respect
to
Gods
glory
to
say
,
The
name
of
the
Lord
be
hallowed
and
glorified
;
at
least
in
that
respect
to
moderate
our
sorrows
,
lest
by
honouring
our
children
or
others
so
doubtfully
dying
,
more
then
God
,
we
provoke
God
by
greater
and
sorer
crosses
in
the
same
or
other
kinds
,
to
tame
us
and
teach
us
,
by
self-deniall
to
submit
our selves
to
him
in
one
thing
as
well
as
in
another
.
2.
Living
,
whose
conversion
we
seek
,
and
by
all
good
meanes
would
procure
,
2.
So
for
others
yet
living
,
whose
conversion
and
salvation
wee
both
pray
for
and
seek
by
all
good
and
possible
meanes
to
procure
,
whether
they
be
our
friends
,
kindred
,
children
,
parents
,
or
our
hearers
,
or
otherwise
under
our
charge
,
or
howsoever
in
our
hearty
love
,
out
of
the
former
ground
,
we
are
so
far
to
deny
our selves
in
our
respect
to
them
,
as
according
to
the
order
in
the
Lords
Prayer
;
First
,
to
pray
that
God
would
glorifie
himself
;
then
,
if
so
it
may
stand
with
his
glory
,
That
his
Kingdom
may
come
to
them
,
and
that
by
making
them
heires
of
his
grace
here
,
and
glory
hereafter
,
he
would
be
pleased
to
glorifie
his
mercy
on
them
;
but
if
not
,
His
will
be
done
;
thus
denying
our
own
wills
and
desires
,
(
whilest
otherwise
we
are
not
wanting
by
our
constant
and
continued
indeavours
to
further
our
own
desires
)
and
so
suffering
God
and
his
Son
Christ
to
glorifie
himself
a
he
pleaseth
.
For
thus
the
Prophet
Isaiah
,
As
Ministers
(
and
others
)
not
seeing
the
fruit
of
their
labour
,
must
rest
,
speaking
to
his
son
(
in
our
nature
,
as
also
in
his
Ministers
)
Isai
.
49.1
,
2
,
3
,
4
,
5.
Thou
art
my
servant
(
O
Israel
)
in
whom
I
will
be
glorified
,
—
yeaChrist
himself
there
saith
,
That
though
he
hath
laboured
in
vain
,
and
though
Israel
be
not
gathered
,
yet
saith
he
of
himself
,
shall
I
be
glorious
in
the
eyes
of
the
Lord
—
Now
Christ
would
have
gathered
the
Jewes
and
lost
sheep
of
the
house
of
Israel
himself
,
but
they
would
not
,
Mat.
23.
yet
he
glorified
himself
and
his
wisedome
and
justice
in
their
rejection
.
in
that
God
glorifieth
himself
thereby
and
accepts
their
indeavours
,
So
now
he
would
gather
others
by
us
the
Ministers
of
the
Gospel
;
and
thereby
he
seeks
his
own
glory
,
whether
men
be
converted
by
the
word
or
no
;
and
our
labour
(
whilest
we
do
our
best
indeavour
to
save
our
souls
)
and
our
persons
are
accepted
as
a
sweet
savour
of
Christ
unto
God
,
2
Cor.
2.14
,
15.16
,
in
them
that
perish
,
as
well
as
in
them
that
are
saved
;
and
why
?
because
God
even
in
the
death
and
damnation
of
the
wicked
glorifieth
himself
.
So
that
we
(
as
other
zealous
and
godly
Christians
)
having
done
our
indeavour
,
and
shewed
our
earnest
desires
of
the
good
,
the
conversion
and
salvation
of
such
sinners
,
are
in
submission
to
Gods
will
and
glory
,
yea
and
with
our
subscription
and
approbation
of
his
work
,
to
rest
,
yea
so
far
to
thanke
God
(
with
Paul
in
the
quoted
place
)
for
glorifying
himself
and
his
own
mercy
on
us
,
yee
thanke
God
for
his
mercy
to
themselves
.
whilest
he
passeth
by
others
;
even
as
Christ
himself
on
our
behalf
,
for
hiding
saving
truths
from
the
wise
of
the
world
,
and
revealing
them
to
babes
,
Mat.
11.25
,
26.
even
because
it
so
pleased
him
,
(
to
glorifie
himself
.
)
I
will
only
add
this
word
more
,
In
some
case
men
,
by
Gods
prophets
,
and
in
zeal
of
his
glory
have
been
devoted
to
destruction
.
Psal.
69.28
.
though
I
will
not
say
or
determine
what
we
may
do
,
yet
in
some
case
others
(
setting
aside
respects
of
humanity
,
yea
and
as
it
may
seem
of
brotherly
and
godly
affection
,
therein
denying
themselves
)
have
in
great
zeal
of
Gods
glory
,
even
devoted
their
enemies
to
eternall
destruction
,
saying
,
Let
them
be
blotted
out
of
the
book
of
the
living
,
and
not
be
written
with
the
righteous
.
SECT.
9.
Secondly
,
That
in
some
case
we
should
be
ready
to
deny
our selves
in
our
own
Salvation
.
SEcondly
,
for
our selves
and
our
own
salvation
;
we
are
so
far
to
deny
our selves
,
A
second
inference
concerning
our
own
salvation
;
as
not
only
to
acknowledge
,
and
that
from
the
heart
,
our selves
unworthy
of
that
mercy
,
pardon
and
salvation
,
which
in
and
by
Christ
we
are
assured
of
,
yea
worthy
to
be
cut
off
for
ever
,
and
that
Gods
judgement
if
he
should
damn
us
for
our
sins
,
not
only
to
confess
our selves
worthy
of
damnation
,
but
(
to
redeem
Gods
glory
)
to
be
content
to
suffer
with
it
,
as
we
may
see
in
Moses
his
wish
,
were
most
just
and
righteous
;
but
which
more
is
,
if
it
might
redeem
Gods
glory
,
and
further
the
eternall
salvation
of
many
,
to
be
content
at
least
,
(
if
not
to
wish
)
that
our selves
for
our
particular
,
might
perish
eternally
.
This
was
the
desire
of
Moses
,
who
when
God
threatned
to
consume
the
people
for
making
and
worshipping
the
golden
Calf
,
as
he
interceding
for
them
,
urged
God
much
with
his
glory
,
Exod.
32.11
,
12.
so
,
confessing
their
sin
,
he
begs
pardon
,
at
leas
sparing
for
them
,
saying
,
v.
32.
Yet
now
,
if
thou
wilt
,
forgive
their
sin
:
and
if
not
,
blot
me
,
I
pray
thee
,
out
of
thy
book
which
thou
hast
written
,
that
is
,
the
book
of
life
,
or
of
Gods
predestination
.
So
Paul
,
in
his
zeal
of
Gods
glory
,
and
desire
of
his
brethren
the
Israelites
salvation
,
or
wishing
the
salvation
of
his
brethren
,
with
respect
to
the
glory
of
God
(
as
Moses
also
did
)
seriously
and
from
the
heart
protesteth
,
that
as
he
had
great
heaviness
in
his
heart
,
in
consideration
of
their
rejection
,
so
,
saith
he
,
I
could
wish
,
and
Paul
's
,
that
my self
were
accursed
(
or
separated
)
from
Christ
,
for
my
brethren
,
my
kinsmen
according
to
the
flesh
,
who
are
Israelites
,
&c.
Rom.
9.1
,
2
,
3.
That
is
(
not
to
speak
of
some
other
mens
interpretation
,
as
if
he
meant
only
of
deferring
his
glory
,
or
being
deprived
of
it
for
a
time
,
or
that
he
meant
by
Christ
the
annointed
Priests
,
or
that
he
spake
only
hyperbolically
,
or
otherwise
in
a
violent
passion
of
charity
,
or
according
to
the
disposition
of
the
inferiour
part
of
the
mind
,
but
)
even
to
be
deprived
of
the
glory
and
fruition
of
Christ
,
and
that
Christ
by
his
utter
perishing
might
be
glorified
in
their
salvation
.
Thus
wishing
,
and
as
in
another
case
it
is
said
,
judging
it
better
and
more
profitable
,
that
one
member
perish
,
Mat.
5.29
.
and
Chrysost.
ibid.
and
not
that
the
whole
body
should
be
cast
into
hell
.
Now
whereas
Paul
knew
he
could
not
indeed
be
separated
from
Christ
,
as
he
but
a
little
before
professed
,
Rom.
8.39
.
that
nothing
was
able
to
separate
the
eelect
from
the
love
of
God
which
is
in
Christ
our
Lord
,
and
so
may
seem
(
as
Moses
also
)
to
desire
a
thing
impossible
;
we
must
know
this
was
only
a
conditionall
vow
or
wish
,
whose
wish
yet
was
but
conditionall
,
if
it
were
the
will
of
God
,
(
as
when
Christ
prayed
for
the
passing
away
of
the
cup
of
his
death
:
)
So
here
he
speakes
of
this
not
as
a
thing
possible
,
but
under
a
condition
,
if
it
might
be
;
Otherwise
such
excessive
love
to
Christ
seems
not
to
separate
,
but
more
firmly
to
joyn
him
unto
Christ
,
seeing
love
is
a
cause
of
union
.
This
comes
not
to
be
a
case
,
Revel.
3.5
.
neither
was
it
in
Paul
;
and
this
comes
not
to
be
a
cast
,
for
it
was
not
whether
Paul
should
be
cut
of
or
the
whole
body
of
that
nation
;
neither
was
Paul
or
Moses
so
put
to
it
.
But
this
I
say
,
seeing
God
hath
otherwise
manifested
his
glory
in
their
rejection
for
a
while
,
Rom.
11.31
,
32
,
33.
)
If
God
had
required
this
of
Paul
or
of
Moses
,
or
that
it
had
been
a
case
,
whether
they
or
their
charge
should
have
perished
,
so
that
the
perishing
of
the
one
,
should
have
been
the
salvation
of
the
other
:
In
this
case
,
yet
if
it
were
,
it
should
be
yeelded
unto
.
Gods
glory
in
the
salvation
of
many
,
should
be
preferred
before
the
other
.
And
it
is
a
duty
in
us
also
,
if
it
were
required
of
us
.
Now
in
such
things
as
God
may
justly
require
,
we
are
if
not
to
desire
the
same
,
yet
to
shew
a
willingness
,
and
so
far
to
denie
our selves
,
as
(
if
we
knew
that
God
in
such
a
case
or
otherwise
should
will
our
damnation
)
to
submit
willingly
and
to
shew
no
reluctancie
.
In
such
case
,
we
should
so
say
,
Thy
kingdom
come
,
as
first
to
say
,
Hallowed
be
thy
name
:
And
if
God
declared
his
will
were
to
hallow
his
name
,
In
as
much
as
Christ
in
effect
did
as
much
for
us
,
by
denying
us
his
kingdom
or
share
in
it
,
then
to
submit
and
say
,
Thy
will
be
done
.
And
good
reason
;
Christ
did
as
much
for
us
,
and
for
our
salvation
,
who
so
far
denied
himself
for
us
men
and
for
our
salvation
,
as
to
deny
his
own
will
(
as
man
)
and
submit
himself
to
the
will
of
God
,
(
the
Fathers
and
his
own
as
God
:
)
and
that
not
to
die
simply
and
barely
for
us
,
but
such
a
death
,
as
wherein
,
I
will
not
say
with
some
,
he
suffered
hell
torments
for
us
,
but
somewhat
equivalent
for
the
time
,
whilest
in
our
nature
,
he
was
denied
the
sence
and
feeling
of
his
Fathers
love
,
crying
out
—
Why
hast
thou
forsaken
me
(
as
the
damned
shall
be
for
ever
,
)
and
being
made
a
curse
for
us
:
For
it
is
written
,
Gal.
3.13
.
Cursed
is
every
on
that
hangeth
on
tree
.
Which
curse
properly
belonged
to
us
,
as
it
is
written
,
Gal.
3.10
.
Cursed
is
every
one
that
continueth
not
in
all
things
which
are
written
in
the
book
of
the
Law
to
do
them
.
For
there
it
was
a
true
case
;
where
it
was
a
true
case
.
(
supposing
Gods
gracious
will
to
us
that
way
)
either
Christ
must
have
died
and
suffered
such
things
for
the
elect
,
(
or
grant
it
in
some
sence
for
the
whole
world
)
or
the
elect
and
the
whole
world
,
all
and
each
should
have
perished
eternally
,
though
Christ
so
dying
was
not
,
as
the
damned
are
and
shall
be
separated
from
God
,
being
even
then
able
to
say
,
My
God
,
my
God
,
(
why
hast
thou
forsaken
me
.
)
How
soever
,
if
it
hold
true
in
the
former
branch
,
concerning
others
damnation
,
then
in
our
selves
also
,
if
once
we
knew
Gods
will
in
it
;
for
what
are
we
to
God
more
then
others
(
considered
in
our selves
?
)
I
conclude
this
point
with
the
speech
of
a
dying
man
,
The
speeth
of
a
dying
man
.
as
I
have
heard
it
to
this
effect
related
;
who
having
accused
himself
with
God
,
yet
,
said
he
,
here
is
my
comfort
,
I
am
able
to
say
that
in
my
most
serious
thoughts
,
I
ever
preferred
God
above
my self
:
And
now
Lord
,
thou
knowest
my
heart
,
if
my
damnation
may
more
glorifie
thee
then
my
salvation
,
Lo
here
I
am
.
And
thus
,
I
may
truly
say
,
we
in
all
true
submission
of
our selves
,
souls
and
bodies
unto
God
,
ought
to
be
affected
.
And
so
I
conclude
this
first
and
large
Use
,
wherein
,
if
in
some
passages
of
it
,
I
may
seem
to
have
digressed
,
yet
I
hope
I
shall
not
be
thought
(
by
such
especially
as
desire
truly
to
deny
themselves
)
to
have
transgressed
,
I
not
knowing
whether
,
This
was
preached
at
Dantzick
in
Prusia
,
in
March
1642.
in
regard
of
my
doubtfull
stay
among
you
,
I
shall
have
like
occasion
again
to
fall
upon
this
so
necessary
an
argument
of
Self-deniall
.
SECT.
10.
Containing
a
Second
Vse
,
or
a
Reproof
of
such
as
being
convicted
by
the
Word
,
do
yet
oppose
it
;
and
are
all
for
themselves
.
Second
use
of
reproof
,
NOw
secondly
,
The
practise
of
these
Jewes
in
my
text
doth
justly
reprove
all
such
,
as
being
especially
convinced
of
their
evill
waies
and
doings
by
the
word
,
1
Generally
,
of
such
as
being
convicted
do
yet
oppose
the
word
,
do
yet
oppose
the
same
,
and
withstand
the
saving
work
of
it
,
by
standing
so
much
upon
their
own
wisedome
,
will
,
worth
,
and
good
conceit
of
themselves
,
in
which
through
self-love
,
and
self-pride
they
cannot
deny
themselves
in
the
least
.
Are
we
blind
also
?
said
the
proud
and
arrogant
Pharisees
to
Christ
,
Joh.
9.39
,
40.
And
elsewhere
,
Joh.
8.32
,
33
,
34.
We
were
never
in
bondage
to
any
man
:
how
sayest
thou
,
ye
shall
bee
made
free
?
when
yet
they
were
both
blind
,
and
the
servants
of
sin
.
And
though
apparantly
,
and
much
more
then
these
,
they
were
the
crucifyers
of
Christ
,
yet
(
even
immediatly
after
a
mighty
work
of
Gods
providence
in
delivering
the
Apostles
out
of
prison
,
which
yet
remained
shut
,
and
the
keepers
standing
before
the
doors
)
the
High
Priests
and
Sadduces
could
say
to
them
,
Acts
5.23.28
.
—
Ye
have
filled
Jerusalem
with
your
doctrine
,
and
withstand
their
own
conversion
,
and
intend
to
bring
this
mans
blood
upon
us
.
If
these
here
had
stood
so
upon
their
own
innocency
,
wisedome
,
freedome
from
sin
,
and
not
upon
this
conviction
,
have
denied
themselves
in
the
same
,
when
had
they
been
converted
?
And
so
in
like
case
,
when
shall
many
amongst
us
be
converted
and
saved
,
as
many
amongst
us
who
though
manifestly
convinced
of
their
sins
particularly
,
by
the
word
of
reproof
both
publikely
and
more
privately
,
stand
so
much
on
their
own
wisdome
,
innocency
,
worth
,
fulness
,
that
through
the
pride
of
their
hearts
,
stoutness
of
will
,
and
love
to
their
sins
,
they
will
not
deny
themselves
in
any
of
these
,
by
an
ingenuous
confession
or
by
stouping
and
yeelding
to
Gods
word
,
but
rather
are
more
hardned
and
become
more
resolute
in
sinning
,
even
because
of
the
reproof
and
conviction
.
The
judgement
belonging
to
suchis
,
whose
judgement
is
to
be
let
alone
,
that
they
are
left
to
themselves
,
and
given
up
to
their
own
wisedome
and
willfullness
to
perish
at
length
in
their
own
waies
.
So
said
our
Saviour
concerning
the
Scribes
and
Pharisees
,
after
he
had
with
no
profit
to
them
reproved
them
,
Mat.
15
.
3.-14
.
—
Let
them
alone
:
they
be
blinde
leaders
of
the
blinde
,
&c.
As
of
old
,
concerning
Ephraim
;
Ephraim
is
joyned
to
Idols
:
Let
him
alone
.
Hos.
4.17
.
and
so
left
to
perish
.
And
in
effect
God
saith
the
like
to
others
now
:
such
a
man
is
wedded
and
joyned
to
his
lusts
,
Let
him
aloue
;
to
his
own
wisedome
and
will
;
let
him
alone
:
to
his
whore
,
to
his
gold
by
covetousnesse
,
to
the
world
;
let
him
alone
.
I
will
leave
him
to
himself
,
and
in
the
chaines
of
his
own
willfullness
,
and
under
the
command
of
his
own
lusts
,
till
he
perish
everlastingly
in
them
,
his
whore
shall
be
his
God
:
that
pleasure
his
heaven
,
all
he
will
get
,
2.
Particularly
of
self-seekers
.
Prov.
3.5.7
.
Rom.
12.16
.
All
this
is
for
the
just
reproof
,
yea
and
condemnation
of
such
as
Idolizing
themselves
,
are
and
willl
be
1.
Self-wise
,
and
self-conceited
,
leaning
to
their
own
understanding
both
in
matter
of
doctrine
,
and
practice
of
life
,
framing
nearer
waies
to
heaven
and
easier
then
ever
God
made
,
and
living
by
rules
of
their
own
devising
.
2.
Self-willed
,
stiffe
,
stout
,
and
unyeelding
in
their
own
bad
waies
.
3.
Self-lovers
,
self-admirers
,
and
self-seekers
.
But
all
this
while
,
where
is
self-deniall
?
and
where
is
true
conversion
?
and
where
will
be
Salvation
?
2.
More
specially
,
this
is
for
the
reproof
of
such
as
in
whose
Practise
and
mouthes
this
(
and
such
like
)
rules
and
sayings
are
,
Every
man
for
himself
,
and
God
for
us
all
.
True
,
Especially
of
such
as
are
all
for
themselves
,
thus
far
,
God
must
either
be
for
us
or
all
we
can
do
for
our selves
will
be
to
little
purpose
:
Yea
and
all
which
others
will
doe
for
us
his
children
,
who
should
be
but
ill
provided
or
cared
for
,
if
God
cared
not
for
us
.
Nay
,
but
this
is
said
by
such
as
care
not
for
any
other
God
or
man
,
and
not
for
any
else
,
but
for
themselves
;
and
that
not
for
the
good
of
their
souls
,
which
were
much
to
be
wished
;
but
for
the
things
of
this
life
,
with
neglect
of
whatsoever
may
make
for
(
not
only
their
own
eternall
good
and
wellfare
,
but
)
Gods
glory
,
the
furtherance
of
the
Gospel
of
Christ
,
the
good
temporall
and
spirituall
of
others
.
So
that
whilst
men
are
thus
for
themselves
,
Gods
glory
,
the
Gospel
,
religion
,
christian
profession
,
and
all
other
men
and
things
must
be
for
them
too
,
or
they
are
not
right
.
None
of
these
things
are
respected
by
them
:
neither
will
they
by
self-deniall
be
any
thing
(
to
the
prejudice
of
their
temporall
honour
,
gain
,
ease
,
and
delights
)
for
God
,
for
religion
,
or
for
the
spirituall
good
of
their
own
or
others
souls
,
yea
,
or
for
others
in
any
respect
,
further
then
makes
for
their
own
carnal
,
or
at
best
only
worldly
ends
.
As
1.
not
for
God
and
his
glory
,
1.
Though
Gods
glory
lie
at
stake
,
and
the
credit
and
honour
of
profession
,
yet
many
carnall
Gospellers
regard
that
nothing
at
all
,
but
rather
then
they
will
deny
themselves
in
sinful
delights
,
gainfull
trade
of
sinning
,
foolish
fashions
,
whose
name
through
them
,
is
blasphemed
.
scandalous
courses
;
The
name
of
God
through
them
(
for
any
thing
they
care
)
shall
be
blasphemed
among
the
Gentiles
.
(
among
Papists
,
Atheists
,
and
such
as
are
glad
of
any
occasion
to
reproach
religion
and
profession
.
)
Religion
,
which
yet
they
must
and
will
professe
,
shall
be
made
subordinate
to
their
aimes
:
and
if
it
will
not
stoop
and
serve
their
ends
,
and
be
for
them
,
they
will
not
be
for
it
,
but
for
themselves
.
Let
religion
and
Gods
glory
sinke
or
swim
for
them
,
so
they
get
that
they
seek
and
aim
at
,
let
it
shift
for
it self
:
God
will
have
a
care
of
it
and
of
his
own
glory
,
what
need
they
trouble
themselves
about
it
.
Every
man
for
himself
,
and
so
must
God
also
be
for
his
own
honour
(
for
all
them
)
if
he
will
have
it
.
2.
Not
for
the
good
of
others
2
And
for
others
good
:
It
s
true
,
God
alone
is
able
to
do
us
good
without
the
mutuall
aid
and
help
one
of
another
;
but
he
will
have
it
otherwise
.
He
will
have
us
rejoyce
and
weep
one
with
another
:
he
will
have
one
man
teach
and
instruct
another
,
Rom.
12.15
.
and
every
one
give
good
example
to
other
,
and
to
take
knowledge
of
other
mens
graces
and
gifts
as
well
as
their
own
,
as
yet
God
would
have
them
;
whilest
he
saith
,
Phil.
2.4
.
Look
not
every
man
on
his
own
things
,
but
every
man
also
on
the
things
of
others
.
When
Canaan
was
to
be
divided
,
and
48
Cities
to
be
set
out
for
the
Levites
,
Numb
.
35
.
2-6
,
7
,
8.
God
would
not
give
the
Levites
any
inheritance
among
their
brethren
,
or
set
out
those
Cities
at
first
,
till
the
whole
land
was
divided
among
the
other
Tribes
;
then
were
the
Levites
to
be
relieved
our
of
the
others
tenths
,
and
out
of
the
shares
of
the
other
Tribes
to
have
those
cities
severally
allotted
to
them
,
which
they
were
to
give
them
,
according
to
the
proportion
of
the
inheritances
first
given
unto
them
.
God
hath
made
the
Church
and
Common-wealth
two
distinct
bodies
,
not
for
the
good
,
either
1.
of
Common-wealth
,
in
which
the
members
of
each
body
should
be
serviceable
one
to
another
.
In
the
common
wealth
he
hath
distinguished
callings
,
(
no
one
man
having
all
gifts
,
nor
being
sufficient
to
himself
)
wherein
he
will
have
one
man
helpfull
to
another
(
according
to
his
calling
)
that
each
may
stand
in
need
of
other
,
and
each
may
afford
his
care
and
help
to
other
;
Insomuch
that
the
King
himself
,
as
he
is
not
able
to
subsist
of
himself
,
but
stands
in
need
of
his
meaner
subjects
,
even
of
the
husbandman
;
the
King
himself
is
served
by
the
field
;
Eccles.
5.9
.
Rom.
13.4
.
so
is
he
not
for
himself
,
alone
,
but
is
the
minister
of
God
to
his
people
for
good
.
If
now
every
one
will
be
for
himself
,
what
will
become
of
the
Common-wealth
in
the
end
?
whence
injustice
,
&c.
what
would
follow
but
injustice
,
defraudation
one
of
another
,
extortion
,
oppression
,
and
in
the
end
utter
confusion
?
So
the
Church
also
or
mysticall
body
of
Christ
,
Or
2.
of
the
Church
,
wherein
is
diversity
of
callings
and
of
gifts
,
1
Cor.
12.
whereof
one
cannot
be
without
another
:
where
God
hath
appointed
a
Communion
of
Saints
,
wherein
we
are
to
serve
one
another
in
love
,
and
to
have
and
shew
the
like
care
one
of
another
,
wherein
(
besides
communion
with
God
internall
and
externall
)
there
is
both
an
invisible
or
internall
communion
one
with
another
in
the
conjunction
of
their
hearts
by
love
;
where
love
,
and
all
offices
of
love
and
duty
are
wanting
.
and
in
the
offices
thereof
,
in
mutuall
prayers
and
thanksgivings
;
and
also
externall
,
both
in
preaching
and
hearing
,
and
in
other
offices
,
both
spirituall
,
as
mutuall
admonitions
and
exhortations
,
reprehensions
and
castigations
,
(
by
which
spirituall
evils
are
removed
)
so
by
puritie
of
doctrine
,
and
good
example
of
life
:
as
also
corporall
,
by
alms
,
and
other
works
of
mercy
,
yea
and
duty
.
Now
where
by
self-denyall
men
do
not
perform
such
duties
one
to
another
,
(
and
much
self-denyall
is
required
thereunto
)
but
that
every
one
by
a
disordered
self-love
and
self-respect
will
be
for
himself
,
what
will
become
of
the
Church
of
God
,
or
of
the
communion
of
Saints
?
We
see
it
in
many
places
and
persons
,
in
whom
such
self-respects
take
place
,
Whence
much
danger
and
dammage
to
the
Church
.
where
true
love
is
wanting
,
places
and
offices
in
the
Church
sought
after
,
but
preaching
and
good
example
of
life
is
neglected
;
the
Church
is
robbed
by
greedy
Patrons
of
her
patrimony
;
Levites
denyed
or
put
from
their
maintenance
and
places
of
dwelling
;
people
either
denyed
their
spirituall
food
,
or
fed
with
husks
of
humane
inventions
,
and
of
errours
broached
through
ignorance
,
or
ambition
and
self-respects
,
to
serve
the
times
,
and
be
a
step
and
ladder
to
preferment
;
and
maintained
by
wilfulness
and
self-love
,
whilest
men
in
love
with
their
own
opinions
,
will
stick
by
them
,
lest
they
seem
inconstant
.
Thus
as
such
as
these
are
all
for
themselves
,
Or
3.
Of
posterity
,
and
not
at
all
either
for
the
good
of
common-wealth
or
Church
;
so
some
are
as
little
for
their
Posterity
after
them
,
saying
,
That
if
they
can
have
enough
to
serve
their
own
turns
for
the
present
,
and
if
things
go
but
well
with
them
whilest
they
live
,
they
need
not
care
for
others
after
them
,
who
must
shift
for
themselves
as
they
have
done
.
This
gracelesse
conceit
,
savouring
of
so
much
self-respect
,
is
wicked
and
unsound
,
whence
danger
of
ruine
1
To
private
families
,
by
wastefull
and
careless
parents
.
and
the
practice
of
it
,
if
it
were
generall
,
would
be
the
ruine
1.
Of
private
Families
:
For
how
should
children
be
provided
for
,
if
parents
(
respecting
nothing
but
their
own
ease
,
pleasures
and
voluptuousness
)
should
either
neglect
their
callings
,
and
the
care
,
in
an
honest
way
,
to
provide
for
their
families
,
and
to
lay
up
for
their
children
;
or
mispend
and
waste
all
on
their
lusts
,
on
their
horses
,
hawks
,
dogs
,
or
on
harlots
,
or
on
their
backs
and
bellies
,
by
gorgeous
apparel
,
and
delicate
or
excessive
fare
,
above
the
proportion
of
their
means
and
decency
of
their
callings
,
whereby
they
are
forced
to
cut
down
their
woods
,
to
mortgage
,
and
at
length
to
forfeit
or
sell
out-right
their
inheritances
,
house
and
lands
,
which
being
left
by
their
Ancestours
,
they
should
leave
and
transmit
to
their
Posterity
.
2
To
the
common-wealth
,
by
greedy
Magistrates
,
2
No
greater
decay
or
signe
of
ruine
to
the
Common-wealth
,
then
when
Magistrates
and
Officers
,
every
man
serves
himself
and
his
own
turn
of
it
,
and
respects
his
own
private
commodity
for
the
present
,
and
neither
the
publick
and
common
good
of
many
,
whilest
each
for
his
time
interverts
from
the
common
stock
and
publick
Treasury
;
nor
yet
of
posterity
and
such
as
come
after
them
.
and
Monopolizers
.
Thus
it
is
with
Monopolizers
,
Ingrossers
,
&c.
3
To
Religion
,
3
And
for
Religion
;
if
care
be
not
had
to
transmit
it
pure
unto
posterity
,
after
our
departure
out
of
this
life
,
and
that
God
by
others
after
us
may
be
glorified
and
served
according
to
his
own
will
and
word
,
by
time-serving
Teachers
.
what
indeed
will
become
of
it
,
or
of
the
Church
?
It
may
fail
for
the
care
of
many
,
who
receiving
it
as
pure
gold
from
God
and
our
fathers
,
seek
to
mixe
and
adulterate
it
for
their
own
base
ends
and
hopes
in
this
world
.
Thus
did
not
Moses
,
Thus
did
not
Moses
,
when
he
was
so
carefull
to
instruct
Joshua
,
and
to
charge
him
,
the
elders
and
people
before
his
death
,
Deut.
31.2
,
7
,
26
,
29
,
&c.
nor
Joshua
,
Joshua
,
before
his
death
;
see
Jos.
23.1
,
2.
to
the
end
,
and
chap.
24.1
,
2.
and
so
on
to
ver.
29.
nor
Paul
,
whose
both
fear
and
care
was
,
or
Paul
,
that
after
his
departure
grievous
wolves
should
not
enter
into
the
Church
of
the
Ephesians
,
not
sparing
the
flock
;
which
accordingly
he
commends
to
the
care
of
the
Elders
of
that
Church
,
who
had
publick
spirits
.
Acts
20.28
,
29
,
&c.
All
these
had
,
and
generally
the
godly
have
publick
spirits
,
and
are
not
all
for
themselves
.
And
such
spirits
should
we
all
strive
for
,
that
we
may
attain
at
length
this
excellent
and
most
necessary
grace
of
self-denyall
.
And
so
we
come
to
a
third
,
which
is
also
a
last
Use
of
the
former
Observation
.
SECT.
11.
Containing
a
third
Vse
,
Incouraging
and
Directing
what
to
own
,
shewing
for
what
we
are
to
deny
our selves
:
And
first
,
for
God
,
in
his
Attributes
and
Glory
.
Vse
3
For
Incouragement
and
Direction
,
what
especially
to
own
and
seek
,
3.
THat
we
may
both
be
better
enabled
,
and
more
encouraged
to
deny
our selves
in
all
the
fore-named
particulars
,
let
us
be
directed
what
especially
to
own
,
what
chiefly
to
seek
,
respect
and
honour
above
our selves
,
and
above
all
things
else
on
earth
;
that
so
by
denying
our
sinfull
,
yea
naturall
,
if
not
(
in
the
sense
already
shewed
)
our
spirituall
selves
,
we
may
be
no
losers
in
the
end
,
but
such
as
by
the
wisest
,
safest
and
onely
way
,
shall
be
found
truly
to
seek
our selves
,
and
so
in
the
end
prove
wise
,
(
when
all
others
shall
prove
fools
)
even
wise
to
the
eternall
salvation
of
our
souls
.
This
is
done
,
and
for
what
to
deny
our selves
.
whilest
by
true
self-denyall
we
do
subordinate
our selves
and
all
self-respects
unto
those
four
generals
,
which
formerly
have
been
but
onely
named
;
they
being
such
,
and
the
onely
things
for
which
we
are
to
deny
our selves
,
and
which
respectively
we
are
to
admire
,
and
in
our
thoughts
,
Four
things
especially
to
be
admired
and
sought
above
all
,
without
which
no
self-denyall
.
estimations
and
endeavours
to
prefer
before
all
things
else
:
And
these
are
1
God
in
his
Perfections
and
Glory
.
2
Christ
,
in
his
Excellency
and
All-sufficiency
.
3
Our
own
souls
in
the
excellency
and
salvation
of
them
.
4
The
Church
of
Christ
on
earth
,
in
the
whole
,
and
in
the
particular
members
of
it
.
Instance
,
first
in
these
Jews
,
who
,
being
convinced
,
did
see
and
acknowledge
And
first
,
let
us
see
here
whether
these
here
in
my
Text
,
whilest
they
denyed
themselves
,
were
not
the
rather
moved
and
enabled
thereunto
by
being
first
,
or
at
least
withall
inwardly
convinced
,
and
also
made
to
see
,
and
in
heart
to
acknowledge
all
these
.
Not
doubting
but
that
they
diligently
attended
unto
the
things
which
were
spoken
by
Peter
and
the
rest
(
without
which
no
conversion
)
their
hearts
were
,
1
God
in
his
glory
.
Ver.
16.
and
2
,
3
,
4.
without
all
question
,
opened
to
see
1
The
glory
,
soveraignty
and
truth
of
God
,
who
now
according
to
what
was
so
long
before
spoken
by
the
Prophet
Joel
,
did
shew
wonders
in
heaven
,
and
from
heaven
by
the
rushing
mighty
wind
,
appearance
of
fiery
tongues
sitting
upon
each
of
them
,
and
especially
by
their
speaking
of
so
many
and
diverse
languages
on
a
sudden
:
now
they
are
told
,
and
are
convinced
that
the
wonders
and
miracles
of
Christ
were
wrought
by
God
,
that
God
by
his
determinate
counsell
—
did
deliver
Christ
into
their
hands
,
and
Ver.
22
,
23
,
24.33
,
34.
and
now
had
raised
him
up
,
and
by
his
right
hand
exalted
,
and
set
him
on
his
right
hand
,
and
made
him
both
Lord
and
Christ
.
2
Christs
glory
and
excellency
.
2
Withall
,
they
could
not
but
see
the
excellency
and
glory
of
Christ
,
now
sitting
at
the
right
hand
of
the
glory
of
God
,
and
made
both
Lord
and
Christ
,
and
now
,
according
to
the
promise
of
the
Father
,
shedding
forth
this
(
even
the
holy
Ghost
)
and
all
such
things
as
they
did
now
see
and
hear
;
Vers.
33
,
&c.
yea
,
sitting
also
as
Judge
over
all
his
foes
,
till
they
be
made
his
footstool
.
3
Their
need
of
being
saved
.
Ver.
23.36
.
3.
Now
also
being
convinced
,
that
they
by
wicked
hands
had
crucified
him
their
Saviour
,
yea
and
Judge
,
they
see
their
souls
in
a
damned
condition
,
that
nothing
in
themselves
or
on
earth
could
be
given
in
exchange
for
their
souls
,
as
equivalent
thereunto
,
unlesse
it
were
this
blood
of
Christ
which
they
had
shed
;
whereof
being
yet
somewhat
doubtfull
,
and
yet
seeing
a
necessity
of
saving
their
souls
,
they
,
preferring
their
souls
now
before
the
whole
world
,
cry
out
,
Men
and
Brethren
,
what
shall
we
do
?
and
as
the
Jaylour
in
like
case
,
Sirs
,
What
must
I
doe
to
be
saved
?
4
The
worth
of
the
Apostles
and
Disciples
of
Christ
,
4
And
thus
they
also
both
highly
account
of
these
Apostles
,
(
seeking
direction
from
them
)
and
of
those
other
Disciples
with
them
,
not
regarding
any
longer
(
as
not
their
own
,
so
not
)
the
wisdome
,
authority
,
or
favour
of
their
Priests
,
and
learned
Scribes
and
holy
Pharisees
(
as
they
would
seem
:
to
whom
they
joyn
themselves
,
)
yea
also
,
they
joyned
themselves
unto
the
Church
,
and
preferred
the
communion
thereof
before
and
their
carnall
friends
,
saving
themselves
from
that
untoward
generation
,
admiring
onely
(
among
men
)
the
saints
of
God
,
delighting
now
onely
in
those
that
were
excellent
on
earth
,
looking
on
all
others
as
the
foes
of
Christ
,
and
such
as
shortly
after
should
be
made
his
footstool
,
Verse
35.
seeing
no
more
any
thing
in
any
of
them
for
which
they
should
deny
Christ
,
as
formerly
they
had
done
;
Matth.
27.20
.
Acts
3.14
.
but
such
baseness
in
them
,
and
such
worth
in
Christ
,
as
for
whom
they
resolved
to
deny
themselves
and
all
others
whatsoever
,
and
for
whom
they
deny
all
carnall
friends
.
and
to
prefer
one
Saint
or
true
Christian
before
all
ungodly
ones
and
enemies
to
Christ
,
how
great
,
wise
,
learned
,
noble
otherwise
howsoever
they
be
.
Therefore
let
us
(
who
are
taught
and
cannot
but
know
what
especially
to
chuse
and
prefer
as
excellent
,
Hence
let
us
learn
to
subordinate
all
,
and
that
the
rather
by
their
example
)
highly
esteem
only
of
those
four
things
named
;
subordinating
our
own
desires
,
judgements
,
affections
and
whole
selves
,
and
all
things
else
thereunto
,
especially
whilest
withall
we
compare
and
consider
our
own
,
and
the
creatures
vileness
,
weakness
,
inferiority
and
unworthiness
:
striving
and
indeavouring
to
be
nothing
in
our selves
,
or
in
the
creature
,
but
all
out
of
our selves
,
especially
in
God
and
in
Christ
.
1.
The
Name
of
the
Lord
alone
is
excellent
,
(
or
exalted
)
his
glory
is
above
the
earth
and
heaven
,
Psal.
148.13
.
1.
To
God
.
and
his
glory
,
Only
admiring
him
in
his
perfections
,
as
Let
us
then
only
admire
him
,
and
not
our selves
,
or
any
thing
else
but
only
in
him
;
and
let
his
glory
be
dearer
to
us
,
then
all
the
world
besides
.
He
is
wise
in
heart
,
and
mighty
in
strength
,
Job
9.4
.
Touching
the
Almighty
,
we
cannot
find
him
out
:
he
is
excellent
in
power
and
in
judgement
,
Job
37.23
,
24.
1
In
his
wisedome
that
we
may
deny
our
own
wisedome
and
reason
.
1.
Now
considering
first
his
wisedome
,
and
learning
once
to
admire
it
,
who
can
or
ought
stand
upon
any
wisedome
of
his
own
?
who
should
not
deny
his
own
thoughts
?
Isai
.
55.7
.
Who
dares
reason
,
dispute
or
reply
against
his
doings
?
or
bark
against
his
word
?
who
should
not
tremble
at
it
?
and
confessing
his
own
darkness
of
heart
,
Rom.
1.21
.
ignorance
1
Cor.
2.14
.
and
blindness
of
mind
,
Eph.
4.18
.
2
Cor.
3.14
.
Who
should
not
cry
out
,
thy
judgements
are
a
great
deep
,
Psal.
36.6
.
Thy
footsteps
are
not
known
,
Psal.
77.19
.
O
the
depth
of
the
riches
both
of
the
wisedome
and
knowledge
of
God!
&c.
Rom.
11.33
,
34
,
With
Job
,
Who
is
he
that
hideth
counsell
without
knowledge
?
therefore
have
I
uttered
that
I
understood
not
;
things
too
wonderfull
for
me
,
which
I
knew
not
—
wherefore
I
abhorre
my self
,
and
repent
in
dust
and
ashes
,
Job
42.3
,
4
,
5
,
6.
2
In
his
power
,
2.
I
know
,
saith
Job
again
,
Thou
canst
do
every
thing
,
Job
42.2
.
He
taketh
away
,
who
can
hinder
him
?
If
God
will
not
withdraw
his
anger
,
to
humble
us
,
that
we
stand
not
out
against
him
either
the
proud
helpers
(
or
helpers
of
pride
or
strength
)
do
stoup
under
him
.
If
I
speak
of
strength
,
lo
,
he
is
strong
,
saith
Job
also
,
ch.
9.12
,
13.
—
19.
Now
who
,
thus
acknowledging
,
will
not
but
humble
himself
under
his
mighty
hand
?
1
Pet.
5.5
,
6.
Who
dares
harden
himself
against
him
,
1.
By
impenitency
,
Or
2.
by
presumption
.
either
by
impenitency
,
and
not
rather
upon
this
consideration
of
his
power
,
prepare
to
meet
God
by
repentance
,
as
Amos
4.12
.
with
13
?
or
by
presumption
,
and
fighting
against
this
mighty
King
and
God
,
or
against
his
People
,
Or
3.
by
security
.
Acts
5.38
,
39.
Or
by
security
,
not
fearing
his
wrath
?
who
will
not
rather
take
hold
on
his
strength
(
both
by
meditation
and
faith
)
that
he
may
make
peace
with
him
?
Isai
.
27.4
,
5.
as
did
Jacob
with
Esau
,
Rahab
with
Joshua
,
Josh.
2.10
.
—
12
,
13.
—
18.
and
so
the
Gibeonites
,
Josh.
9.3
,
4
,
&c.
with
11.19
,
20.
3.
In
his
holiness
,
that
we
do
not
justifie
our selves
.
3.
Admire
only
the
holiness
and
righteousnesse
of
God
,
whose
name
is
holy
,
Isai
.
57.11
.
and
who
is
righteous
in
all
his
waies
,
and
holy
in
all
his
works
,
Psal.
145.17
.
and
thence
learn
upon
no
conceit
of
thine
own
righteousness
or
innocency
,
either
to
swell
against
thy
brethren
,
Isai
.
65.5
.
Or
to
plead
it
with
God
,
Jer.
2.35
.
or
otherwise
either
to
justifie
thy self
,
Job
9.15
.
—
20
,
21.
Or
to
condemn
God
,
Job
40.2
.
—
and
8.
saying
as
v.
4
,
5.
Behold
,
I
am
vile
,
what
shall
I
answer
thee
?
&c.
For
,
how
should
man
be
just
with
God
?
If
he
contend
with
him
,
he
cannot
answer
him
one
of
a
thousand
,
Job
9.2
,
3.
4.
In
his
will
.
4.
Acknowledge
his
will
only
soveraign
,
Psal.
115.3
.
that
thou
mayest
have
no
will
of
thine
own
.
5.
In
his
goodness
and
grace
.
5.
His
grace
,
and
goodness
,
in
the
freeness
,
power
and
plenty
of
it
,
that
thou
mayst
not
stand
on
any
worthiness
,
gift
,
or
ability
of
thine
own
,
1
Cor.
4.7
.
and
that
nothing
may
content
thee
but
mercy
,
ever
acknowledging
thy self
lesse
then
the
least
of
his
mercies
.
6.
In
his
blessednesse
.
6.
His
blessedness
in
himself
,
and
him
the
fountain
of
all
happiness
,
that
thou
mayest
not
admire
any
thing
here
below
,
or
place
thy
felicity
in
the
same
,
or
yet
measure
and
judge
of
thy self
by
it
;
but
mayest
make
God
thy
portion
,
accounting
his
favour
better
then
life
.
7.
In
his
glory
.
Lastly
,
Learn
to
prefer
in
thy
thoughts
,
prayers
and
desires
,
and
in
all
thy
doings
and
sufferings
the
glory
of
God
,
above
all
things
else
desired
,
injoyed
,
done
and
performed
by
thee
,
that
thou
mayest
judge
thy selfe
worthy
of
nothing
but
shame
,
and
not
seek
thyself
in
any
thing
,
accounting
it
thy
honour
when
in
any
thing
even
by
thine
own
shame
for
his
name
and
other
sufferings
thou
canst
glorifie
him
,
though
by
thine
own
death
,
as
Joh.
21.19
.
In
a
word
,
that
,
as
hath
been
lately
shewed
before
,
his
Glory
may
be
dearer
to
thee
then
thine
own
soul
,
and
(
if
need
were
)
then
the
salvation
of
it
.
SECT.
12.
Shewing
we
are
to
deny
our selves
secondly
for
Christ
in
his
excellencies
and
all
sufficiency
,
by
making
him
All
and
in
All
things
to
us
.
2.
All
must
be
subordinated
to
Christ
,
2.
BUt
God
the
Father
chiefly
seeks
his
own
glory
,
by
honouring
Christ
his
Son
in
our
nature
,
John
8.54
.
in
whom
all
the
attributes
of
glory
(
which
immediatly
looked
upon
would
overwhelm
us
)
do
so
shine
out
as
that
with
safety
,
and
to
our
comfort
we
may
behold
the
same
;
these
especially
,
his
goodness
and
mercy
,
his
justice
,
and
his
wisedome
,
in
whom
the
Father
will
be
glorified
.
reconciling
infinite
justice
with
infinite
mercy
.
Thou
art
my
servant
(
saith
God
to
Christ
under
the
name
of
Israel
)
in
whom
I
will
be
glorified
,
Isai
.
49.1
,
2
,
3
.
-5
.
Therefore
Christ
now
near
his
death
prayeth
saying
,
Father
,
the
hour
is
come
,
glorifie
thy
son
,
that
thy
son
also
may
glorifie
thee
:
And
now
O
Father
,
glorifie
thou
me
with
thine
own
self
,
with
the
glory
which
I
(
as
God
)
had
with
thee
before
the
world
was
,
Joh.
17.1
.
—
5.
Learn
we
hence
then
to
seek
Gods
glory
by
seeking
Christs
glory
;
and
that
with
good
reason
,
seeing
God
seeks
his
own
glory
by
seeking
Christs
,
and
so
by
admiring
only
Christ
,
and
God
in
Christ
,
learn
to
deny
thy self
in
thine
own
name
and
glory
.
And
here
be
ravished
in
the
admiration
1.
of
the
excellency
of
Christ
.
Christ
should
be
admired
by
us
,
Secondly
,
of
his
fulness
and
all
sufficiency
:
and
so
deny
thy self
in
all
things
,
yea
wholly
empty
thy self
,
that
Christ
only
may
fill
thee
,
and
be
all
and
in
all
things
,
yea
every
way
all
sufficient
to
thee
;
that
so
by
such
deniall
of
thy self
thou
mayest
savingly
and
everlastingly
find
thy self
again
in
Christ
.
1.
In
his
excellencies
,
1.
Conceive
of
the
person
of
Christ
in
our
nature
as
one
preferred
for
person
,
office
and
gifts
far
above
all
Angels
,
Hebr.
1.4
,
5
,
&c.
being
for
his
person
otherwise
the
brightness
of
the
Fathers
glory
,
and
as
he
stands
in
relation
to
us
,
and
the
expresse
image
of
his
person
,
v.
3.
And
then
down
with
all
humane
excellencies
,
and
with
all
high
conceits
that
any
man
can
have
of
himself
in
respect
of
birth
,
gifts
,
parts
,
indowments
or
any
prerogative
whatsoever
;
look
upon
him
as
he
stands
in
relation
to
us
,
and
then
see
if
we
have
ought
of
our
own
to
stand
upon
,
or
to
own
for
ours
.
1.
As
our
Head
.
who
must
acknowledge
1.
Our
inferiority
.
1.
He
is
our
head
,
the
head
of
the
body
the
Church
,
—
that
in
all
things
he
might
have
the
preheminence
,
Col.
1.18
.
In
regard
of
this
his
eminencie
and
high
dignity
and
headship
,
learn
we
to
acknowledge
,
1.
our
own
inferiority
,
in
regard
of
any
worth
or
excellency
in
us
,
and
that
we
are
not
worthy
to
unloose
the
lachet
of
his
shooes
,
as
the
Baptist
said
of
him
,
Joh.
1
.
15.-17
.
and
3.30
.
He
that
cometh
after
me
is
preferred
before
me
:
And
,
He
must
increase
,
but
I
must
decrease
.
2.
Our
Subjection
.
So
,
as
Christ
increaseth
in
our
estimation
,
we
will
decrease
,
and
be
more
vile
and
low
in
our
own
eyes
.
2.
Our
Subjection
under
him
our
mysticall
head
,
Hebr.
2.8
.
whom
we
ought
to
obey
,
and
to
deny
our
own
wills
,
knowing
our selves
to
be
only
at
his
disposall
.
3.
Our
dependance
on
him
.
3.
Our
dependance
on
him
,
as
the
cause
of
all
our
spirituall
being
,
life
,
sence
and
motion
,
which
by
way
of
influence
are
derived
from
him
our
Head
to
us
his
members
,
that
so
without
him
,
we
may
acknowledge
our selves
even
the
best
of
us
,
but
as
dead
and
liveless
stocks
,
(
as
of
our selves
)
and
not
able
to
do
any
thing
;
of
which
more
in
the
next
branch
of
his
fulness
.
2.
As
our
Surety
.
2.
He
is
also
our
Surety
,
and
wee
the
debtors
who
have
nothing
of
our
own
to
pay
:
hee
is
one
that
by
his
obedience
active
and
passive
pleased
God
,
and
appeased
him
towards
us
;
who
must
thence
see
our
own
weakness
,
and
the
worthlessness
of
all
we
can
either
do
or
suffer
for
him
.
He
is
one
,
who
to
work
our
reconciliation
with
his
father
stepped
in
between
his
fathers
wrath
and
us
,
and
paid
our
ransome
by
the
price
of
his
blood
,
to
teach
us
to
acknowledge
the
enmity
we
lay
under
,
the
greatness
of
our
debt
and
desert
,
yea
that
most
certain
and
inevitable
damnation
under
which
we
are
whilest
we
are
in
our
naturall
condition
,
and
shall
for
ever
be
,
if
,
not
denying
our selves
in
our
conceited
innocency
,
righteousness
and
goodness
,
and
not
relying
wholly
and
only
on
him
,
we
lose
the
benefit
of
his
death
and
of
pardon
,
and
so
die
in
our
sins
.
3.
As
an
example
to
us
of
all
Holiness
.
3.
He
is
moreover
a
most
perfect
example
to
us
of
all
holiness
in
our
nature
,
of
humility
,
meekness
,
patience
,
sobriety
,
temperance
,
chastity
,
to
take
us
off
from
bragging
of
any
of
these
in
our selves
,
and
to
shame
and
humble
us
who
come
so
far
Behind
.
4.
As
our
Iudge
.
4.
Let
us
conceive
of
Christ
as
of
him
that
must
be
our
Judge
,
and
before
whose
bar
and
judgement
seat
we
must
all
appear
and
stand
,
Rom.
14.10.11
,
12.
2
Cor.
5.10
.
So
shall
we
not
stand
upon
our
own
justification
,
but
in
all
self-deniall
judge
our selves
,
that
we
be
not
judged
of
him
for
ever
with
the
judgement
of
condemnation
.
2.
Christ
is
to
be
admired
in
his
Fulness
and
All-sufficiency
.
2.
Learn
we
to
admire
Christ
in
his
fulness
and
all
sufficiency
;
that
we
may
be
all
in
him
,
when
,
by
self-deniall
,
we
are
nothing
at
all
in
our selves
.
So
we
shall
be
no
loosers
by
denying
our selves
in
other
things
,
as
these
here
were
not
.
They
flying
out
of
themselves
were
sent
by
the
Apostles
to
Christ
only
,
and
directed
to
profession
of
his
name
alone
,
by
being
baptized
into
the
same
:
Acts
16.30
,
31
,
38.
and
10.43
.
to
faith
in
his
Name
,
and
to
repentance
for
the
remission
of
sin
,
so
as
that
through
his
Name
,
whosoever
beleeveth
in
him
,
shall
receive
remission
of
sins
.
Now
here
let
our
care
be
above
all
,
by
faith
and
self-denyall
to
get
into
Christ
,
to
attain
a
new
Being
in
him
,
to
regain
our selves
(
being
lost
in
the
first
Adam
)
in
him
the
second
Adam
,
in
whom
onely
All
fulnesse
of
grace
,
life
,
righteousnesse
,
holinesse
is
stored
up
,
and
of
all
good
and
saving
things
besides
;
and
from
whom
onely
,
as
from
a
full
fountain
,
we
can
hope
to
have
them
derived
and
conveyed
unto
us
.
who
is
a
fountain
of
grace
to
us
,
God
hath
set
and
pitched
his
love
onely
on
Christ
his
Son
,
and
loves
no
man
savingly
but
onely
in
him
:
He
makes
him
a
fountain
of
life
,
grace
and
glory
to
his
chosen
;
For
so
it
pleaseth
the
Father
that
in
him
should
all
fulness
dwell
Col.
1.19
.
And
that
of
his
fulness
we
should
receive
,
and
grace
for
grace
,
John
1.16
.
grace
according
to
our
necessity
and
measure
,
for
and
according
to
that
fulness
and
variety
of
all
grace
laid
up
in
him
as
our
Head
,
and
proposed
as
an
Head
,
and
second
Adam
.
for
us
,
to
be
dispensed
to
us
according
to
our
severall
necessities
,
diversities
of
our
callings
,
severall
measures
of
grace
;
and
so
,
as
no
grace
(
laid
up
in
Christ
as
in
a
treasury
for
us
)
shall
be
wanting
to
us
as
our
need
shall
be
.
Our
chief
care
should
be
to
be
all
in
him
,
There
is
a
Being
1
Out
of
Christ
,
before
the
fall
and
since
:
1
A
naturall
,
2
Sinfull
,
and
3
Worldly
Being
.
Prefer
we
then
in
our
thoughts
that
Being
which
is
in
Christ
before
all
other
Beings
without
him
.
We
had
a
Being
out
of
him
as
a
Saviour
,
first
,
before
the
Fall
in
innocency
,
which
was
happy
,
but
not
stable
.
Secondly
,
after
the
Fall
;
and
that
both
a
naturall
Being
;
for
in
him
(
as
God
)
we
live
,
move
,
and
have
our
being
,
Acts
17.28
.
this
is
good
,
but
not
saving
:
As
also
in
and
under
Sin
and
Misery
,
which
Being
we
have
onely
in
the
first
Adam
,
Rom.
5.12
.
1
Cor.
15.22
.
and
it
is
a
miserable
being
:
Yea
,
and
a
worldly
Being
,
as
a
being
rich
and
wealthy
,
a
being
wise
after
the
flesh
,
a
being
mighty
,
a
being
noble
,
&c.
And
this
is
a
Being
,
such
as
most
desire
,
yet
not
most
desirable
.
But
the
Being
which
most
of
all
we
should
admire
,
desire
,
and
delight
in
,
is
a
Being
by
faith
in
Christ
,
2
In
Christ
by
faith
,
not
by
bare
and
outward
Profession
onely
,
as
some
whole
Churches
are
said
to
be
,
(
wherein
all
were
not
so
sound
)
as
1
Cor.
1.2
.
Gal.
1.22
.
but
a
Being
in
Christ
by
true
faith
,
and
according
to
power
,
such
as
Paul
preferrs
before
all
outward
priviledges
and
righteousnesse
of
the
Law
,
when
(
denying
all
these
)
he
so
preferrs
,
and
desires
to
be
found
in
Christ
,
Phil.
3.9
.
and
speaking
of
himself
,
I
knew
(
saith
he
)
a
man
in
Christ
,
&c.
2
Cor.
12.2
.
This
is
that
Being
which
we
read
of
1
Joh.
5.20
.
where
it
is
said
,
And
we
are
in
him
that
is
true
,
even
in
his
Son
Jesus
Christ
:
this
is
the
true
God
,
and
eternall
life
.
This
our
Being
in
Christ
in
effect
is
all
one
with
Christs
being
in
us
,
whereby
also
Christ
it
in
us
.
whereby
God
(
and
Christ
)
is
said
to
dwell
in
us
,
and
we
in
him
,
1
Joh.
4.15
,
16.
of
which
Christ
saith
,
He
that
eateth
my
flesh
and
drinketh
my
blood
(
which
is
not
orally
and
carnally
,
but
by
faith
)
dwelleth
in
me
,
and
I
in
him
,
John
6.56
.
and
,
Abide
in
me
and
I
in
you
,
—
he
that
abideth
in
me
and
I
in
him
,
the
same
bringeth
forth
much
fruit
,
Joh.
15.4
,
5.
Thus
we
once
being
in
Christ
,
are
one
in
him
,
and
in
the
Father
,
John
17.21
.
As
thou
Father
art
in
me
,
prayeth
Christ
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
This
Being
in
Christ
is
to
be
admired
and
preferred
before
all
other
Beings
,
as
alone
being
1
Stable
,
and
better
then
that
we
had
in
the
first
Adam
.
This
is
the
Being
to
be
desired
of
us
above
all
Beings
else
;
as
being
1
A
stable
Being
,
and
therefore
much
better
and
firmer
then
that
we
had
in
Adam
before
the
fall
;
or
then
that
which
many
yet
would
have
and
hold
in
the
first
Adam
,
whilest
they
ascribe
to
themselves
such
a
power
of
will
and
naturall
abilities
,
that
(
being
especially
helped
generally
by
the
illustration
of
grace
)
they
have
power
to
beleeve
and
repent
if
they
will
;
and
so
to
stand
(
and
persevere
)
if
they
will
,
and
if
they
will
,
to
fall
:
but
how
,
in
comparison
of
this
our
stable
and
established
Being
in
Christ
,
(
who
are
assured
of
it
by
being
annointed
,
sealed
,
and
by
receiving
the
earnest
of
the
Spirit
in
our
hearts
,
2
Cor.
1.20
,
21
,
22.
)
are
we
(
if
we
had
even
Adams
innocency
,
as
well
as
power
of
will
)
to
deny
our selves
in
the
same
!
2
Spiritual
,
&
better
then
either
our
naturall
or
worldly
Being
.
2.
It
is
a
spirituall
Being
,
and
therefore
better
then
any
naturall
Being
we
have
on
earth
,
which
for
it
,
when
the
case
so
requires
,
is
to
be
denyed
:
As
is
also
our
worldly
Being
,
and
all
earthly
respects
.
Hence
the
Apostle
opposeth
this
our
Being
in
Christ
(
for
the
comfort
of
such
as
were
otherwise
base
,
and
could
deny
themselves
in
other
things
)
against
being
wise
,
mighty
,
noble
in
the
flesh
:
God
calls
not
many
such
;
but
chuseth
foolish
,
weak
,
and
base
things
of
the
world
—
,
that
no
flesh
should
glory
in
his
presence
(
or
stand
upon
such
terms
with
him
:
)
But
(
saith
he
to
such
as
were
chosen
and
savingly
called
,
though
otherwise
but
mean
in
all
these
worldly
respects
)
of
him
are
ye
in
Christ
Jesus
.
3
Honourable
.
3
And
as
this
Being
in
Christ
is
spirituall
,
so
you
see
it
is
also
Honourable
;
for
hereby
,
though
otherwise
never
so
mean
in
the
world
,
we
become
,
and
are
the
sons
of
God
,
John
1.12
.
4
Rich
,
whereby
we
partake
of
his
Annoynting
,
he
becoming
to
us
a
Prophet
,
4
It
is
also
a
rich
Being
,
whereby
we
becoming
by
it
members
of
Christ
,
and
that
both
in
regard
of
body
and
soul
,
1
Cor.
6.15
,
17.
Rom.
12.5
.
do
partake
of
his
Annoynting
,
that
is
,
of
his
Spirit
,
Joh.
2.27
.
and
of
all
the
gifts
of
it
,
Acts
2.17
,
18.
as
these
in
my
Text
did
,
ver.
38.
by
which
he
becomes
to
us
a
Prophet
,
revealing
in
us
and
to
us
the
eternall
will
and
good
purpose
of
the
eternall
Father
concerning
our
salvation
,
Priest
,
John
1.18
.
a
Priest
,
to
reconcile
us
by
his
blood
,
to
bring
us
into
favour
with
God
again
,
and
to
keep
us
in
the
same
by
interceding
for
us
,
and
by
pleading
our
cause
at
his
Fathers
right
hand
.
&
King
.
A
King
,
to
rule
and
guide
us
by
his
word
and
Spirit
,
and
to
fight
for
us
and
protect
us
against
all
enemies
,
bodily
,
spirituall
,
eternall
and
infernall
;
in
the
mean
time
enduing
us
with
the
riches
of
all
his
merits
.
And
what
are
all
earthly
things
to
this
Being
?
5
Blessed
,
and
much
better
then
a
sinfull
Being
.
5.
It
is
also
a
blessed
,
holy
and
happy
Being
,
Eph.
1.3
.
and
in
that
regard
infinitely
better
then
our
being
in
sin
and
under
wrath
,
as
wicked
men
are
;
who
being
out
of
Christ
,
are
never
well
,
or
to
their
content
,
but
when
they
are
drunk
,
merry
,
secure
,
proud
,
in
the
fashion
of
the
world
,
and
in
their
heart
glorifying
themselves
,
as
Babylon
is
brought
in
,
Rev.
18.7
.
saying
in
her
heart
,
I
sit
a
Queen
,
and
am
no
widow
,
and
shall
see
no
sorrow
.
Such
a
Being
is
a
miserable
Being
;
and
as
it
is
sinfull
,
so
is
it
temporary
,
and
shall
end
when
endlesse
sorrows
beign
:
whereas
our
Being
in
Christ
,
as
it
is
from
eternity
,
6
Eternall
.
even
before
our
being
in
the
world
,
and
before
our
effectuall
calling
,
namely
,
in
Gods
election
,
Ephes.
1.3
,
4.
yea
,
and
after
our
calling
,
notwithstanding
our
falls
,
which
do
not
separate
us
from
Christ
,
after
we
once
be
truly
in
him
(
though
thereby
wee
have
no
incouragement
to
sin
:
)
so
it
is
to
eternity
:
Here
in
assured
hope
and
right
,
we
even
now
being
raised
(
in
our
bodies
)
and
sitting
together
inheavenly
places
,
namely
in
Christ
Jesus
:
and
hereafter
in
the
full
fruition
and
beatifying
vision
and
sight
of
him
.
In
these
regards
wee
are
to
deny
our selves
in
the
rest
.
These
things
considered
,
should
we
not
for
Christ
and
the
injoying
of
him
be
content
,
if
need
so
require
,
to
deny
our selves
in
all
things
else
?
What
▪
shall
we
lose
,
if
forgoing
all
things
else
,
we
gain
him
,
and
such
a
Being
in
him
,
which
(
as
is
said
)
includes
a
fulnesse
of
all
things
,
and
is
better
then
any
being
else
out
of
him
,
as
being
an
estate
and
a
Being
most
stable
,
spirituall
,
honourable
,
rich
,
and
blessed
even
to
eternity
?
and
to
labour
after
this
Being
;
seeing
hereby
we
1
Get
somewhat
to
oppose
our
naturall
and
carnal
selves
;
And
this
the
rather
should
we
now
by
self-denyall
and
seeking
to
become
new-creatures
in
him
,
labour
for
;
inasmuch
as
so
we
shall
finde
1
That
in
us
which
will
enable
us
to
withstand
and
oppose
our
carnall
,
sinful
and
naturall
selves
and
Being
,
which
Being
alone
swayes
all
,
and
carryes
us
from
God
and
Christ
to
all
evill
.
Where
there
is
nothing
but
a
naturall
or
a
sinfull
Being
,
it
will
never
,
yea
,
it
can
never
oppose
it self
,
but
being
one
with
it self
,
seeing
nature
wil
not
otherwise
oppose
or
den
itself
.
will
seek
ever
to
maintain
it self
in
its
own
proper
Being
:
as
carnall
wisdome
will
never
oppose
or
deny
it self
,
but
when
Christ
is
once
our
wisdom
,
and
we
are
once
made
wise
in
him
,
carnall
reason
and
wisdom
will
finde
opposition
from
spirituall
wisdom
;
so
generally
when
we
are
all
and
onely
flesh
and
carnall
,
fleshly
and
carnall
men
and
company
without
us
,
and
such
like
motions
within
us
have
us
at
command
,
and
no
temptation
is
truly
and
spiritually
(
unlesse
upon
carnall
,
naturall
,
worldly
and
base
respects
)
withstood
:
But
that
then
is
no
true
,
genuine
,
or
full
self-denyall
;
nature
or
the
flesh
rules
and
commands
all
still
.
Onely
where
we
have
a
new
being
in
Christ
,
there
we
have
that
which
truly
and
diametrally
will
oppose
corruption
and
the
fleshly
part
and
self
in
us
.
So
onely
it
is
with
the
truely
regenerate
,
where
the
spirit
in
them
(
as
a
new
and
supernaturall
principle
)
doth
lust
against
the
flesh
,
and
(
though
it
lust
and
strive
against
the
spirit
,
yet
)
the
spirit
in
the
end
prevails
.
There
is
no
true
self-denyall
of
a
mans
self
but
by
the
spirit
of
holinesse
,
and
of
power
;
This
helps
to
enable
us
to
deny
our selves
.
2.
Thus
,
by
becoming
new
creatures
in
Christ
,
2
Finde
f●ll●●
content
.
we
onely
finde
true
,
full
,
and
every
way
satisfactory
content
,
which
makes
us
willing
to
deny
our selves
,
and
to
forsake
all
,
whether
sinfull
,
or
yet
if
need
be
,
naturall
contentments
for
him
,
and
for
God
in
him
.
No
content
out
of
Christ
:
which
men
in
vain
seek
,
Whilest
men
want
Christ
,
and
enjoy
not
God
in
Christ
,
they
seek
contentment
in
and
from
every
thing
,
but
finde
it
in
nothing
.
They
know
no
sufficiency
but
such
as
is
in
themselves
,
or
in
the
creature
,
or
(
if
you
will
)
in
God
and
Christ
injoyed
and
had
in
their
own
way
,
and
as
carnall
reason
or
proud
nature
shall
dictate
to
them
and
direct
them
.
They
want
the
fruition
of
God
(
which
now
is
had
onely
in
Christ
)
and
so
they
want
contentment
;
yet
because
they
would
have
it
,
they
seek
it
either
in
some
base
lust
and
sinfull
way
,
from
their
lusts
,
whether
open
or
more
secret
,
which
to
them
is
as
their
God
,
and
they
know
no
other
happinesse
(
and
so
every
hypocrite
lives
in
some
sin
or
other
;
)
or
from
the
creatures
,
or
from
the
creature
,
as
from
riches
,
favour
of
men
,
friends
,
honours
,
&c.
unto
which
they
flee
for
their
comfort
,
or
otherwise
for
defence
and
protection
:
or
from
themselves
,
in
whole
,
or
from
themselves
,
as
from
some
worth
or
merit
in
them
;
or
at
least
in
part
;
so
seeking
salvation
,
not
from
Christ
alone
(
as
if
he
alone
were
not
alsufficient
,
and
alone
able
to
content
them
,
)
but
from
some
supposed
merit
,
or
satisfactory
works
of
their
own
or
other
mens
,
from
some
goodness
of
their
own
nature
,
or
some
power
of
their
own
free-will
,
or
from
their
duties
,
in
which
they
rest
.
or
at
least
from
their
duties
,
(
otherwise
good
and
necessary
to
help
us
unto
Christ
,
and
to
assure
us
of
our
being
in
him
)
in
which
they
rest
,
and
with
which
(
being
otherwise
it
may
be
,
with
diligence
and
zeal
performed
)
they
altogether
take
up
,
and
so
for
want
of
denyall
of
themselves
in
them
,
come
short
of
Christ
.
Whereas
,
if
these
men
did
apprehend
the
fulness
of
Christ
,
and
saw
,
and
did
acknowledge
an
alsufficiency
every
way
in
him
,
they
would
soon
go
out
of
themselves
,
not
in
part
onely
,
but
wholly
,
and
be
taken
off
their
own
bottoms
,
making
God
in
Christ
their
onely
shield
in
all
their
fears
and
dangers
,
Christ
is
,
and
ought
to
be
All
unto
us
.
and
their
exceeding
great
reward
(
Gen.
15.1
.
)
in
all
their
wants
and
weaknesses
;
yea
,
and
Christ
alone
should
and
would
be
All
unto
them
,
and
in
all
things
;
as
he
is
to
them
that
know
him
aright
,
who
of
God
are
(
or
have
a
Being
)
in
Christ
Jesus
:
who
of
God
,
saith
Paul
,
is
made
unto
us
wisedome
and
righteousness
,
and
sanctification
and
redemption
,
1
Cor.
1.30
.
And
now
that
we
know
the
excellency
and
fulness
of
Christ
,
let
us
(
whilest
we
deny
our selves
,
who
alone
sets
price
on
all
things
else
:
or
that
we
may
so
do
)
make
him
All
unto
us
,
and
in
all
things
,
yea
and
above
all
things
,
accounting
all
things
nothing
,
and
as
very
cyphers
,
alone
(
nay
though
multiplied
)
without
him
;
and
the
least
things
precious
where
he
is
also
injoyed
;
in
which
regard
the
second
Temple
in
glory
,
exceeded
Solomons
,
because
of
Christs
presence
:
Hag.
2.9
.
Mat.
2.6
.
Micah
5.2
.
Psal.
37.16
.
and
Bethlehem
was
not
the
least
(
but
greatest
)
among
the
Princes
of
Juda
,
because
Christ
was
born
there
.
So
a
little
wealth
with
Christ
and
righteousnesse
is
better
then
the
riches
of
many
wicked
.
Yea
brown
bread
with
Christ
and
the
Gospel
is
good
chear
.
So
a
little
respect
and
honour
in
the
world
,
yea
the
very
suffering
of
shame
with
him
and
for
his
name
,
is
great
honour
and
matter
of
much
rejoycing
.
Acts
5.41
.
Phil.
1.29
.
which
without
him
are
nothing
,
Prov.
23.4
,
5.
1
Tim.
3.8
.
Tit.
1.7
.
—
11.
yea
very
dung
,
And
contrariwise
what
is
abundance
and
all
riches
without
Christ
,
but
meer
nothing
,
or
things
which
are
not
?
what
is
gain
without
him
,
but
filthy
lucre
?
All
is
but
dung
without
him
,
or
in
comparison
of
him
,
Phil.
3.8
.
but
with
Christ
the
dunghill
is
a
Pallace
,
as
in
Jobs
case
;
the
dung
cart
a
precious
odour
:
whence
the
saying
of
one
Constantine
,
who
being
with
other
martyrs
carried
in
a
dung-cart
to
the
place
of
execution
,
Well
,
saith
he
,
whereas
all
our
sufferings
and
sacrifices
,
Isai
.
64.6
.
yet
are
we
a
precious
odour
and
sweet
savour
to
God
in
Christ
.
So
what
are
all
priviledges
,
works
,
vertues
,
righteousness
of
ours
without
Christ
,
but
filthiness
,
and
dung
?
So
that
God
of
old
threatned
to
cast
the
dung
of
their
solemn
feasts
upon
the
faces
of
the
wicked
Priests
,
Mal.
2.1
,
2
,
3.
And
said
,
are
in
him
asweet
savour
unto
God
.
He
would
not
smell
in
their
solemn
feasts
,
Amos
5.21
.
that
is
any
sweet
savour
,
as
he
doth
from
the
sacrifice
of
Christ
,
Eph.
5.2
.
and
from
such
as
offer
their
sacrifices
in
Christ
,
as
from
Noah
,
Gen.
8.21
.
and
2
Cor.
2.14
,
15.
We
are
unto
God
a
sweet
savour
of
Christ
in
them
that
are
saved
,
and
in
them
that
perish
:
So
the
liberality
of
the
Philippians
towards
Paul
in
prison
,
Phil.
4.18
.
was
an
odour
of
a
sweet
smell
,
a
sacrifice
acceptable
,
well-pleasing
to
God
.
Such
are
the
prayers
of
Saints
,
Rev.
5.8
.
Why
should
we
not
then
strive
to
be
all
in
Christ
,
and
to
make
him
all
unto
us
?
Make
we
then
,
1
Cor.
1.30
.
Christ
All
to
us
,
First
wisedom
;
and
that
both
Author
,
and
as
the
conduit
pipe
,
by
whom
through
the
means
of
his
Word
and
Spirit
,
true
wisedome
is
conveyed
to
us
:
being
content
to
be
made
wise
only
according
to
the
wisedom
in
his
Word
,
1.
Wisedome
.
both
Author
,
and
Object
.
revealed
thereby
and
made
effectuall
by
his
spirit
,
Matth.
11.25
,
26.27
.
Luke
10.21
,
22.
and
not
according
to
books
of
vanity
and
policie
.
:
and
Object
,
with
Paul
,
determining
not
to
know
any
thing
,
save
Iesus
Christ
and
him
crucified
,
1
Cor.
2.2
.
whom
to
know
is
eternall
life
,
Joh.
17.3
.
So
we
shall
defeat
the
wisedom
of
all
plotiers
,
and
the
wiles
of
Satan
:
17.3
.
Phil.
3.7
,
8.
Hereby
we
become
wiser
then
the
wisest
on
earth
,
then
all
our
enemies
that
plot
against
us
.
Yea
whilest
we
are
and
will
be
wise
only
in
Christ
,
Satans
wiles
,
stratagems
and
devises
against
us
shall
be
defeated
:
God
will
over-reach
him
and
all
his
instruments
on
our
behalf
,
and
out-shoot
them
in
their
own
bowes
,
making
their
wisedome
foolishness
,
and
them
the
authors
of
their
own
shame
and
ruine
.
and
find
good
success
in
all
our
undertakings
.
Never
any
failed
that
in
his
undertakeings
,
counsels
and
actions
followed
the
direction
of
Gods
word
,
and
suffered
that
to
go
before
him
;
and
that
left
the
issues
,
and
events
of
his
actions
(
so
undertaken
)
to
Gods
wise
ordering
and
disposall
.
2.
2.
Righteousness
,
Make
we
again
Christ
righteousnesse
unto
us
,
in
the
matter
of
our
justification
,
as
Paul
did
,
Phil.
●
.
8
,
9.
reposing
our
whole
confidence
in
him
alone
,
and
holding
our selves
compleatly
righteous
in
him
,
without
either
any
act
of
our
own
(
as
concurring
to
our
justification
with
God
)
or
work
of
his
in
us
(
other
then
that
of
faith
)
or
supposed
merit
,
our
own
or
others
,
or
treasury
of
the
Church
.
So
and
no
otherwise
shall
we
partake
of
those
rich
benefits
:
by
which
we
also
gain
many
other
benefits
.
1.
Pardon
of
sin
.
2.
Imputation
of
his
obedience
active
and
passive
.
3.
Adoption
and
Son-ship
,
Joh.
1.12
.
and
so
to
be
heires
of
God
,
and
joynt
heires
with
Christ
himself
.
4.
His
Intercossion
,
and
appearance
in
the
presence
of
God
(
to
answer
)
for
us
,
Hebr.
7.25
.
and
9.24
.
3.
3.
Sanctification
.
1.
In
all
our
wants
of
grace
,
We
from
what
hath
been
said
,
see
reason
also
to
make
him
as
God
hath
made
him
to
us
,
our
sanctification
:
and
that
first
in
the
want
(
true
or
supposed
)
of
this
or
that
grace
,
or
measure
of
grace
;
in
the
sence
whereof
it
may
be
we
go
mourning
,
and
are
ready
to
thinke
our selves
hypocrites
at
least
,
if
not
reprobates
:
In
this
case
,
comfort
we
our
▪
selves
,
(
whilest
we
hunger
and
labour
after
more
grace
)
and
rest
we
in
this
,
that
Christ
is
our
Sanctification
,
accounting
his
grace
sufficient
for
us
,
which
for
the
present
we
have
,
2
Cor.
12.8
,
9.
and
that
(
as
he
answered
Paul
,
crying
out
unto
him
of
some
infirmity
of
his
)
his
grace
is
sufficient
for
us
:
His
grace
first
of
justification
,
by
which
in
Christ
we
are
accounted
perfectly
sanctified
,
and
by
faith
in
heart
purified
:
then
of
sanctification
begun
in
us
,
which
God
in
Christ
accepts
of
for
the
present
.
Even
this
very
thing
that
with
Paul
we
are
sensible
of
our
failings
,
would
fain
do
better
,
cry
out
of
our
infirmities
to
God
,
for
help
and
more
grace
,
accounting
our
corruptions
as
so
many
heavy
burthens
to
us
.
This
is
not
done
without
Gods
grace
and
spirit
,
for
we
cannot
so
much
as
breath
out
a
sigh
for
sin
,
till
God
breath
it
in
,
Zach.
12.10
.
Rom.
8.26
.
Now
this
measure
God
is
pleased
to
accept
of
for
the
present
as
sufficient
,
and
Christ
to
us
in
stead
of
all
graces
,
as
purposing
to
perfect
his
own
strength
in
our
weaknesse
;
and
knowing
that
if
we
had
such
an
abundant
measure
of
grace
and
gifts
as
we
desire
,
we
would
stand
in
less
need
of
him
,
and
be
prouder
of
the
gift
then
of
the
giver
,
and
not
rest
in
him
as
alone
all-sufficient
,
and
better
then
many
graces
to
us
.
Which
I
say
,
provided
we
truly
thirst
and
labour
after
more
grace
.
not
that
upon
this
pretence
any
careless
liver
should
take
up
with
any
measure
of
grace
,
or
please
himself
with
his
infirmities
,
as
he
will
call
his
grosser
and
more
willfull
sins
(
such
an
one
I
shall
discard
from
the
number
of
true
Christians
and
genuine
sons
of
God
,
and
babes
in
Christ
,
who
will
ever
out
of
a
true
sence
be
crying
for
more
food
,
and
grow
by
it
too
:
)
but
that
we
all
should
labour
for
true
grace
in
sincerity
,
and
comfort
our selves
therein
and
in
Christ
our
sanctification
,
whilest
we
strive
but
cannot
attain
to
that
strength
and
measure
of
grace
which
we
truly
and
from
the
heart
desire
.
2.
In
our
having
of
the
gifts
of
grace
,
all
which
without
Christ
,
are
but
glistering
sins
.
Secondly
,
then
make
we
Christ
sanctification
to
us
not
onely
in
the
want
but
in
the
having
of
any
gift
of
grace
whatsoever
:
without
whom
all
our
gifts
and
graces
are
but
dead
carkases
,
liveless
pictures
,
meer
formalities
,
yea
,
like
the
vertues
of
the
heathen
who
knew
not
Christ
,
glistering
sins
.
Christ
is
the
very
life
and
soul
of
all
graces
,
and
must
be
all
to
us
in
them
all
;
as
our
knowledge
,
as
what
is
knowledge
of
all
things
else
but
heathenish
science
if
we
know
not
God
in
Christ
?
All
other
knowledge
puffeth
up
,
1
Cor.
8.1
,
2.
and
if
any
man
teach
otherwise
,
and
consent
not
—
to
the
words
of
our
Lord
Jesus
Christ
—
he
is
proud
,
knowing
nothing
;
at
least
as
hee
ought
to
know
,
zeal
,
1
Tim.
6.3
,
4.
What
is
our
zeal
,
if
it
be
not
according
to
such
knowledge
?
its
rather
fury
and
madness
.
What
is
our
faith
,
faith
,
hope
,
if
Christ
dwell
not
in
our
hearts
by
it
?
Eph.
3.17
.
What
is
our
hope
,
if
it
be
not
in
Christ
,
1
Cor.
15.19
.
but
a
comfortless
and
ungrounded
presumption
?
What
is
love
or
charity
if
it
be
not
out
of
a
pure
heart
,
charity
,
1
Tim.
1.5
.
Eph.
5.2
.
and
if
we
doe
not
walke
in
love
,
as
Christ
also
hath
also
loved
us
?
and
if
our
love
be
not
in
Christ
Jesus
,
1
Tim.
1.14
.
it
s
but
a
fained
love
,
patience
,
1
Thes.
1.3
.
What
is
patience
,
but
a
Stoicall
blockishness
,
if
our
labouring
and
not
fainting
,
and
so
our
patience
be
not
for
Christs
names
sake
?
Rev.
2.3
.
What
are
our
sufferings
and
bonds
,
but
a
thankless
bearing
of
deserved
evill
,
Our
sufferings
,
if
they
be
not
in
Christ
and
for
Christ
?
Phil.
Our
good
works
,
1.13
.
What
are
all
our
good
workes
,
almes
,
fasting
,
prayer
,
and
generally
all
our
wayes
,
if
they
be
not
in
Christ
?
and
living
godly
,
and
what
is
all
our
godly
living
,
if
it
be
not
in
Christ
Jesus
,
2
Tim.
2.12
.
but
a
death
whereby
we
have
a
name
that
we
live
,
and
spirituall
life
,
but
are
dead
?
Revel
.
3.1
.
What
is
our
spirituall
life
,
if
we
be
not
made
alive
in
Christ
,
1
Cor.
15.22
.
and
quickned
together
with
him
,
Eph.
2.5
.
and
if
Christ
live
not
in
us
?
Gal.
2.20
.
What
is
it
but
an
artificiall
and
forced
motion
,
such
as
is
in
walking
engines
,
and
in
pictures
and
Images
with
artficiall
rolling
eyes
,
or
otherwise
drawn
or
carved
to
the
life
?
Our
mortification
,
In
a
word
,
what
is
mortification
,
but
a
monkish
holiness
,
and
apish
imitation
,
if
we
be
not
dead
with
Christ
Rom.
and
humility
,
6.8
.
or
our
humility
,
in
worshipping
of
Angels
or
Saints
(
as
not
daring
come
so
boldly
into
Gods
immediate
presence
)
but
pride
,
and
a
being
puft
up
in
our
fleshly
minds
,
Col.
2.18
.
and
the
punishing
,
not
sparing
or
neglecting
of
the
body
,
and
hard
usage
of
the
body
.
but
only
a
shew
of
wisedome
in
will-worship
and
humility
?
Col.
2.23
.
What
's
sanctification
then
out
of
Christ
?
Why
should
we
not
deny
our selves
in
all
these
and
in
like
things
,
further
then
we
do
suffer
them
in
Christ
?
In
all
these
wee
are
to
deny
our selves
,
that
wee
may
be
them
all
only
in
Christ
.
4.
Make
wee
Christ
to
us
Redemption
in
all
the
parts
of
it
.
or
why
should
we
be
discouraged
in
some
sense
of
our
own
wants
and
imperfections
in
these
,
when
we
do
and
suffer
them
in
Christ
,
in
whom
they
are
accepted
and
accounted
sufficient
?
Now
lastly
,
considering
this
Alsufficiency
of
Christ
,
we
have
reason
to
make
him
(
and
him
onely
,
or
God
in
him
)
as
God
hath
made
him
to
us
,
Redemption
.
In
which
benefit
is
included
salvation
from
first
to
last
:
not
onely
freedom
from
the
guilt
of
sin
,
by
pardon
;
and
power
over
it
by
the
Spirit
;
and
so
a
freedom
both
from
the
damnation
,
Luke
1.68
,
69
,
71
,
&c.
and
also
domination
and
power
thereof
,
together
with
finall
perseverance
in
grace
to
the
end
,
by
vertue
of
Gods
new
covenant
with
us
in
Christ
,
Jer.
32.40
.
but
also
protection
and
defence
,
by
the
ministry
of
Angels
,
Hebr.
1.14
.
and
otherwise
:
yea
,
and
consolation
in
troubles
,
and
a
blessing
of
curses
or
crosses
and
afflictions
to
us
in
this
life
;
Let
him
be
our
Consolation
1
In
all
our
Crosses
.
at
the
end
thereof
a
blessed
death
;
and
after
death
a
joyfull
and
blessed
resurrection
to
life
and
glory
for
ever
.
And
what
needs
more
?
All
this
(
and
more
then
I
can
expresse
to
you
,
or
you
and
I
conceive
within
our selves
)
is
Christ
to
us
,
if
once
by
denying
our selves
in
all
power
of
our
own
(
whether
over
sin
,
or
other
enemies
,
or
in
all
earthly
comforts
)
we
can
seek
to
be
All
in
all
these
,
and
that
onely
in
him
.
Let
us
make
then
Christ
all
to
us
in
these
things
,
that
All
in
him
may
be
ours
,
whilest
he
is
ours
,
and
we
his
,
1
Cor.
3.21
,
22
,
23.
And
so
let
us
make
him
more
specially
in
all
our
losses
,
2
and
Losses
.
in
the
losse
of
goods
,
name
,
friends
,
and
what
else
;
in
all
which
we
lose
nothing
,
if
we
lose
not
Christ
,
who
is
all
in
all
these
to
us
.
Have
we
lost
our
goods
?
as
1
Of
goods
,
say
we
with
Paulinus
Bishop
of
Nola
,
when
the
City
was
sackt
by
the
Barbarians
,
Lord
,
let
me
not
be
troubled
for
the
gold
and
silver
,
for
thou
art
all
to
me
.
Are
we
disgraced
?
2
Name
,
or
is
a
fools
cap
in
disgrace
put
upon
us
,
as
once
upon
one
Alexander
Cane
?
say
we
as
he
,
Can
I
have
a
greater
honour
done
then
to
be
served
as
my
Lord
Christ
before
Herod
?
Have
we
lost
our
friends
,
3
Friends
,
Senec
in
Consolat.
ad
Polyb.
who
seemed
to
be
a
staffe
and
a
stay
unto
us
?
what
Seneca
said
in
the
comforting
(
in
such
a
case
)
of
his
friend
Polybius
a
Courtier
,
may
fitlyer
be
applyed
to
a
Christian
concerning
Christ
;
So
long
as
Cesar
lives
and
is
thy
friend
,
thou
oughtest
not
to
complain
of
thy
condition
:
whilest
he
is
safe
,
thou
hast
lost
nothing
:
in
him
thou
hast
all
;
he
to
thee
is
in
stead
of
all
.
I
am
sure
such
a
one
is
(
and
will
be
)
Christ
unto
us
,
if
once
we
make
him
ours
.
3
In
all
our
Wants
.
And
as
in
our
losses
,
so
in
our
wants
on
earth
,
all
which
are
supplyed
unto
us
from
Christ
and
his
fulnesse
;
so
that
with
(
one
)
Attalus
,
we
may
oppose
the
name
Christian
to
all
things
else
,
and
with
him
say
,
whilest
others
brag
of
their
wealth
,
honour
,
friends
,
&c.
But
I
am
a
Christian
:
and
with
Paul
in
want
,
I
have
learned
in
whatsoever
state
I
am
therewith
to
be
content
,
&c.
I
can
do
all
things
(
both
be
full
and
hungry
,
abound
and
suffer
need
)
through
Christ
which
strengtheneth
me
,
Phil.
4.11
,
12
,
13.
4
In
Death
.
Yea
,
and
as
in
life
,
so
in
death
we
(
by
denying
our selves
)
may
and
should
seek
to
be
gainers
by
gaining
him
:
as
Paul
,
Phil.
1.21
.
For
me
to
live
is
Christ
,
and
to
die
is
gain
.
Christ
takes
away
the
sting
of
death
,
and
of
most
terrible
makes
it
desirable
,
and
changeth
the
condition
of
it
,
so
that
one
in
Christ
may
desire
with
Paul
,
to
depart
,
and
to
be
with
Christ
;
and
having
once
truly
by
faith
seen
Christ
,
with
Simeon
say
,
Lord
,
now
lettest
thou
thy
servant
depart
in
peace
—
for
mine
eyes
have
seen
thy
salvation
,
Luke
2.29
,
30.
In
which
regard
death
(
when
especially
we
are
called
to
suffer
it
for
his
Names
sake
)
should
be
no
death
to
us
,
so
that
by
it
we
may
more
fully
and
immediately
enjoy
Christ
,
and
in
death
truly
say
,
1
Cor.
15.18
.
1
Thes.
4.16
.
as
Peter
of
old
,
and
one
Lambert
of
later
times
,
None
but
Christ
,
Nothing
but
Christ
:
For
blessed
are
they
that
die
in
the
Lord
:
nay
,
blessed
are
they
being
dead
from
henceforth
,
saith
the
Spirit
,
that
they
may
nest
from
their
labours
,
and
their
works
do
follow
them
,
5
After
death
,
where
our
gain
is
Glory
.
Revel.
14.13
.
Then
our
gain
is
glory
,
and
an
eternall
retribution
:
then
do
wee
enter
into
our
Masters
joy
,
which
like
a
sea
,
is
so
great
that
it
cannot
enter
into
us
.
Who
need
now
fear
,
who
can
but
deny
himself
for
such
a
Christ
?
And
if
thus
we
can
once
truly
conceive
of
Christ
(
as
these
young
converts
in
my
Text
began
to
do
)
It
will
be
no
hard
matter
to
us
to
deny
our selves
for
him
.
SECT.
13.
Shewing
we
are
Thirdly
to
deny
our selves
in
other
things
for
the
eternall
good
of
our
souls
.
3
Our
souls
are
to
be
thought
more
precious
then
the
whole
world
,
NOw
in
the
third
place
,
Next
after
Gods
glory
,
and
Christ
,
our
own
Souls
(
compared
with
all
things
of
this
life
)
would
be
thought
on
,
and
respected
as
more
excellent
then
them
all
,
which
(
all
of
them
,
even
the
whole
world
it self
)
must
be
denyed
,
and
lightly
esteemed
and
accounted
of
,
in
comparison
of
it
.
which
is
to
be
denyed
for
it
.
The
world
and
things
of
it
being
unworthy
that
the
soul
should
either
be
hazarded
for
them
,
All
things
of
this
life
are
nothing
to
it
for
worth
and
price
(
seeing
Christs
blood
,
and
not
the
world
or
ought
in
it
could
redeem
it
,
1
Pet.
1.18
,
19.
)
And
therefore
it
should
not
either
be
hazarded
,
or
so
much
as
imployed
(
seriously
)
about
the
things
of
this
world
and
life
,
which
are
not
worth
a
mans
labour
,
Prov.
23.4
or
that
especially
the
soul
,
being
a
spirituall
and
immortall
substance
,
should
be
made
a
drudge
to
earth
,
or
seek
any
happinesse
from
things
mortall
and
momentany
.
Man
,
and
the
powers
of
his
soul
are
made
and
redeemed
by
Christ
,
as
for
other
ends
,
even
for
God
and
his
glory
,
who
made
man
for
himself
,
and
not
for
the
world
,
to
love
,
follow
,
seek
and
serve
it
;
so
for
higher
objects
,
and
that
is
himself
too
,
that
the
end
of
his
labours
might
be
the
fruition
of
God
himself
in
glory
,
and
of
his
own
eternall
happinesse
in
God
.
or
that
either
the
noble
faculties
of
it
should
be
much
imployed
about
worldly
things
:
as
the
Vnderstanding
,
Memory
,
How
unworthy
a
thing
then
is
it
,
how
dissonant
and
disproportionable
,
that
the
faculties
of
the
soul
should
be
seriously
imployed
about
the
world
,
or
the
best
things
in
it
?
that
either
the
understanding
and
thoughts
,
and
so
mans
head
should
plot
or
be
filled
with
cares
of
this
life
,
Luke
12.22
.
or
,
that
the
memory
should
be
so
burthened
,
that
with
the
thought
thereof
a
mans
heart
taketh
not
rest
in
the
night
,
Eccles.
2.23
.
Or
,
that
the
Conscience
should
be
defiled
therewith
,
Conscience
,
yea
galled
and
secretly
nipped
in
the
guiltinesse
of
goods
ill
gotten
,
and
not
by
right
;
or
of
our
precious
time
mis-spent
about
earthly
things
with
neglect
of
better
:
Will
,
Or
,
that
the
Will
of
man
(
whose
object
should
be
God
)
should
so
absolutely
and
so
resolutely
propend
and
lean
to
such
things
,
1
Tim.
6.9
.
Or
,
that
his
Affections
of
Love
,
Affections
,
Desire
and
Delight
should
be
so
intensive
towards
and
in
the
same
,
1
Tim.
6.10
.
Psal.
4.6
.
Or
,
or
yet
our
Labour
.
All
which
being
rightly
imployed
,
would
bring
us
to
better
things
.
that
the
Heart
should
be
set
thereon
,
Psal.
62.10
.
Or
lastly
,
that
a
mans
labour
should
so
much
be
imployed
about
them
,
Psal.
127.2
.
when
especially
the
things
of
this
life
so
impensively
sought
,
and
the
Soul
,
cannot
both
be
enjoyed
or
had
together
,
each
requiring
(
the
soul
especially
)
the
whole
man
?
Matth.
6.24
,
33.
1
John
2.15
,
16
,
17.
with
Jam.
4.4
.
Yea
,
and
considering
,
that
the
noble
powers
of
mans
soul
being
rightly
imployed
,
and
mans
labour
and
pains
wisely
ordered
,
would
,
with
much
lesse
adoe
,
bring
him
to
much
better
riches
,
honours
,
happiness
,
even
to
true
wisdom
and
saving
knowledge
,
to
righteousnesse
,
joy
in
the
holy
Ghost
,
and
at
length
to
eternall
life
and
salvation
.
Why
then
should
we
so
over-value
the
world
,
and
under-value
our
precious
souls
,
as
not
to
deny
our selves
in
all
things
of
this
world
,
rather
then
either
mis-imploy
our
chief
care
,
or
hazard
the
life
of
our
souls
for
the
gaining
of
the
world
?
This
was
the
care
of
these
self-denying
Converts
,
and
should
be
ours
;
who
should
ever
oppose
the
excellency
and
preciousness
of
our
souls
against
all
worldly
allurements
,
temptations
and
offers
which
the
world
can
make
us
.
But
of
our
care
of
it
I
have
spoken
but
lately
.
SECT.
14.
Shewing
Fourthly
that
the
publick
good
of
others
,
of
Church
and
Common-wealth
,
is
to
be
preferred
before
our
own
.
4
The
publick
good
of
Church
,
Common-wealth
and
publick
persons
,
is
to
be
preferred
before
all
private
respects
,
all
which
are
to
be
denyed
for
the
other
.
FOurthly
and
lastly
,
We
are
much
to
propose
unto
our selves
the
publick
good
of
others
,
especially
of
the
true
Church
of
God
on
earth
;
which
should
of
us
in
our
thoughts
and
affections
be
preferred
above
our
chief
joy
,
Psal.
137.6
.
in
respect
to
which
all
the
enemies
of
it
and
of
Gods
people
should
be
basely
accounted
of
,
though
otherwise
,
and
in
other
respects
and
references
neer
and
deer
unto
us
;
yea
,
and
prayed
against
,
as
there
,
ver.
7.
Nay
,
our
own
private
and
particular
cause
of
joy
should
not
be
thought
on
;
but
laid
aside
,
when
it
goes
not
well
with
Jerusalem
and
Sion
:
as
it
was
with
the
Wife
of
Phinehas
,
as
in
divers
examples
,
Phinehas
his
Wife
,
who
for
grief
to
hear
that
the
Ark
of
God
was
seized
on
by
the
Philistims
,
fell
in
labour
,
and
would
not
be
comforted
in
a
son
which
she
bare
:
she
set
not
her
heart
to
that
,
neither
did
she
regard
it
;
But
(
to
shew
what
she
most
laid
to
heart
)
she
named
the
childe
Ichabod
,
(
that
is
,
Where
is
the
glory
?
or
,
There
is
no
glory
:
)
saying
,
The
glory
is
departed
from
Israel
for
the
Ark
of
God
is
taken
:
and
so
she
died
,
1
Sam.
4.20.21
,
22.
Nehemiah
,
The
like
we
see
in
that
worthy
Nehemiah
,
Neh.
1.3
,
4.
who
understanding
the
misery
of
Jerusalem
(
though
he
himself
was
in
great
favour
with
Artaxerxes
the
King
,
and
that
it
was
well
with
himself
,
yet
)
sate
down
and
wept
and
mourned
certain
days
,
and
prayed
before
the
God
of
heaven
on
the
behalf
of
his
distressed
brethren
.
The
like
I
might
shew
in
Abraham
interceding
for
Sodom
,
Abraham
.
and
specially
for
Lot
,
and
in
all
likelihood
not
sleeping
the
night
before
,
Gen.
18.
Ezekiel
,
Moses
,
Paul
,
Joshua
,
Josh.
7
,
5
,
6
,
9.
So
in
Ezekiel
and
the
mourners
Ezek.
9.4
,
8.
In
Moses
and
Paul
,
of
whom
before
:
And
in
Joshua
and
the
Elders
,
sorrowfully
complaining
in
fear
the
enemies
should
environ
them
round
,
and
cut
off
their
name
from
the
earth
,
so
that
God
should
not
have
a
Church
on
earth
to
serve
and
honour
him
.
And
thus
,
by
Gods
blessing
and
mercy
,
the
care
of
our
dread
Soveraign
,
Our
own
Land
at
this
time
,
and
of
this
our
Nation
hath
shewed
it self
concerning
the
distressed
estate
of
Gods
Church
and
people
in
Ireland
,
not
onely
by
and
in
the
monthly
exercise
of
prayer
,
not
sparing
either
Prayers
,
fasting
and
supplication
for
them
,
to
draw
down
a
blessing
from
God
upon
them
and
themselves
;
but
by
supplies
made
both
of
money
,
Money
,
or
munition
and
men
;
who
to
represse
those
Popish
and
Romish
Rebels
,
and
inhumane
monsters
,
have
hazarded
their
lives
;
Lives
for
Ireland
.
yea
,
many
of
them
,
for
the
publick
good
and
peace
of
that
Church
and
people
,
and
re-establishing
of
the
true
Religion
among
them
,
and
securing
it
to
our selves
,
have
already
spent
their
best
blood
,
and
lost
their
lives
.
and
as
we
see
it
in
nature
.
Thus
in
the
humane
Body
,
the
hand
will
expose
it self
to
save
the
head
and
the
whole
body
:
yea
,
in
Nature
,
and
in
the
Vniverse
,
the
water
and
fire
will
forsake
their
own
proper
motion
and
nature
,
fire
will
descend
,
and
water
ascend
,
rather
then
there
be
any
discontinuity
or
vacuity
in
the
whole
.
Yea
,
every
creature
is
ordained
of
God
to
be
serviceable
to
the
more
superiour
,
and
not
for
it self
alone
.
The
Earth
is
for
the
corn
,
wine
and
oyle
;
and
these
for
Gods
people
:
Birds
,
beasts
,
bees
are
fruitfull
not
for
themselves
,
but
for
us
men
:
neither
is
every
man
born
for
himself
,
but
for
others
also
,
and
for
the
more
publick
good
of
State
and
Church
.
Every
good
man
is
a
common
good
,
and
of
a
publick
spirit
for
the
good
of
many
:
This
makes
such
an
one
a
Man
among
men
,
one
of
a
thousand
.
Let
us
thus
conceive
as
of
the
naturalnesse
and
necessity
,
so
of
the
excellency
of
this
publick
spirit
,
Private
interests
to
be
denyed
for
publick
persons
:
Example
in
the
Galatians
once
,
that
so
for
the
publick
good
of
many
,
especially
of
those
that
are
good
and
publick
persons
,
we
may
be
content
to
deny
our selves
in
our
own
particular
interests
:
as
the
Galatians
were
once
so
affected
to
Paul
,
that
to
have
done
him
good
,
or
that
it
had
been
possible
,
they
would
have
plucked
out
their
own
eys
,
and
have
given
them
to
him
,
they
had
him
in
such
love
and
estimation
,
in
Priscilla
and
Aquila
.
Gal.
4.15
.
as
also
had
Priscilla
and
Aquila
,
who
for
Pauls
sake
laid
down
their
own
necks
,
Rom.
16.4
.
so
ingaging
in
acknowledgment
of
thankfulnesse
,
not
onely
him
,
but
also
all
the
Churches
of
the
Gentiles
,
whose
Apostle
he
was
.
However
,
as
the
need
of
such
requires
,
in
an
high
estimation
of
them
,
as
publick
good
things
,
and
profitable
to
many
,
let
us
be
willing
so
far
to
deny
our selves
for
them
,
as
in
our
wealth
(
and
that
is
but
duty
)
to
contribute
to
them
,
and
communicate
to
them
in
all
good
things
,
or
in
all
our
goods
,
Gal.
1.6
.
and
afford
them
double
honour
,
1
Tim.
5.17
.
and
in
our
names
,
by
answering
for
them
:
in
our
lives
(
if
need
be
)
by
speaking
or
pleading
for
them
,
as
did
Queen
Esther
.
Thus
to
do
,
namely
,
to
subordinate
a
mans
self
to
the
more
publick
and
generall
good
of
the
Church
,
Signes
of
self-denyal
,
gathered
from
the
four
generall
things
named
.
cause
,
and
people
of
God
,
is
an
evident
expression
of
one
that
denies
himself
truely
;
as
is
also
the
practice
of
those
other
things
formerly
mentioned
;
as
,
Greater
care
to
gain
a
mans
own
soul
then
the
world
:
High
estimation
of
Christ
,
of
his
excellency
,
fulness
and
All-sufficiency
,
with
a
true
sence
of
a
mans
own
emptiness
,
worthlessness
,
folly
,
especially
an
high
estimation
of
Christ
,
with
a
mean
conceit
of
our selves
,
impotency
,
wretchedness
,
basenesse
;
or
in
want
of
the
sence
of
these
,
with
a
true
desire
to
know
the
worst
by
a
mans
own
self
;
as
in
Eli
,
1
Sam.
3.17
,
18.
Job
34.32
.
and
Psal.
139.23
.
and
by
being
well-affected
to
the
means
of
discovery
of
him
to
himself
,
and
not
willingly
and
willfully
ignorant
of
what
may
debase
him
,
and
advance
Christ
.
and
respect
to
Gods
glory
.
Lastly
,
Subordination
of
a
mans
self
and
all
unto
Gods
will
and
glory
;
of
a
mans
wealth
,
liberty
,
name
,
yea
life
,
rather
then
deny
God
in
his
truth
,
glory
,
worship
,
as
wee
see
in
Daniel
,
Dan.
6.10
.
and
in
the
holy
Martyrs
of
Jesus
Christ
,
not
being
ashamed
to
confess
Christ
,
and
to
advance
Gods
glory
in
any
company
,
or
upon
any
occasion
.
The
conclusion
of
this
point
of
self-deniall
.
But
now
it
may
seem
high
time
to
leave
this
discourse
of
self-deniall
in
this
place
,
where
it
is
not
so
directly
and
by
way
of
precept
taught
,
as
gathered
and
presupposed
in
these
who
were
so
savingly
touched
by
the
word
,
and
driven
out
of
themselves
,
so
as
to
cry
out
,
Men
and
brethren
,
what
shall
we
do
?
But
,
as
I
have
said
,
the
uncertainty
of
my
long
abode
with
you
,
and
of
having
occasion
more
purposely
to
handle
the
argument
,
together
with
the
exceeding
great
usefulness
and
profit
(
as
I
hope
)
of
the
duty
,
have
drawn
me
on
to
be
so
large
.
This
,
if
it
seem
to
be
prolixity
,
shall
be
recompenced
with
brevity
in
the
dispatch
of
the
third
and
last
observation
,
concerning
the
qualification
of
those
whom
God
doth
save
,
with
which
all
shall
be
finished
.
CHAP.
XXXVII
.
SECT.
1.
Shewing
thirdly
,
that
such
as
God
converteth
and
saveth
,
must
be
willing
and
pliable
to
Gods
will
,
and
ready
to
submit
to
him
,
in
matter
of
1.
Salvation
2.
Religion
and
worship
.
3.
Obedience
.
What
shall
we
doe
?
FRom
these
words
as
formerly
,
they
have
been
laid
open
and
explained
we
see
,
3.
Observation
,
Such
as
God
will
convert
and
save
,
must
be
pliable
to
Gods
wil
,
as
these
here
were
,
That
those
(
of
years
and
otherwise
capable
)
who
are
converted
and
saved
,
are
first
made
pliable
to
Gods
will
,
and
ready
to
obey
him
in
all
things
.
It
was
so
here
with
these
,
who
upon
their
conviction
were
first
made
willing
to
be
saved
,
and
that
in
Gods
own
way
;
and
then
accordingly
,
renouncing
and
denying
themselves
,
as
is
said
,
in
their
own
wisedome
,
will
,
worth
and
righteousness
,
they
seek
direction
from
the
Apostles
of
Christ
what
to
do
,
who
yet
neither
sought
justification
from
their
works
,
shewing
themselves
thereby
willing
and
ready
to
do
whatsoever
they
should
be
directed
unto
.
And
though
they
ask
saying
,
What
shall
we
do
?
yet
they
seek
not
their
justification
from
any
works
of
theirs
(
as
hath
been
shewed
)
neither
do
they
thinke
that
they
can
be
converted
,
justified
,
or
saved
,
nor
neglected
works
.
and
they
in
the
mean
time
do
nothing
:
therefore
shewing
themselves
ready
to
receive
and
to
follow
direction
whereby
they
might
be
brought
into
favour
with
God
and
Christ
,
and
obtain
pardon
of
their
offences
,
that
especially
of
crucifying
Christ
,
and
might
so
be
saved
from
deserved
wrath
,
they
cry
out
and
say
,
What
shall
we
do
?
God
humbles
men
to
make
them
thus
pliable
to
him
,
And
this
is
one
reason
among
many
others
formerly
named
,
why
God
will
have
his
children
cast
down
with
Legall
terrors
,
wounded
in
conscience
,
and
pricked
in
heart
,
when
he
means
to
convert
and
save
them
,
even
to
make
them
more
pliable
to
his
will
;
and
that
not
only
at
their
first
conversion
(
though
that
here
be
chiefly
of
us
to
be
considered
)
but
for
ever
after
.
both
before
conversion
,
Though
this
question
be
not
here
made
after
their
justification
,
but
before
it
,
and
for
ever
after
.
and
accordingly
the
answer
,
resolution
,
and
direction
given
,
send
them
to
profession
of
Christ
by
being
baptized
,
to
repentance
,
v.
38.
and
to
faith
,
Acts
16.30
,
31.
which
are
works
,
not
legall
but
evangelicall
;
yet
we
need
not
doubt
but
that
they
being
once
justified
by
faith
in
Christ
would
be
,
and
were
ever
after
carefull
and
conscionable
to
adorn
their
Christian
profession
with
good
works
,
both
of
piety
towards
God
,
and
charity
towards
man
(
for
after
their
through-conversion
and
faith
they
devoutly
and
charitably
conversed
together
,
v.
41
,
42-45
,
46.
)
we
need
not
fear
that
men
truly
justified
will
neglect
good
works
.
So
that
we
might
spare
a
labour
here
,
for
either
urging
the
necessity
of
good
works
after
justification
,
or
for
declaiming
(
by
vertue
of
this
Text
)
against
carnall
liberty
,
and
the
abuse
of
the
doctrine
of
free
justification
to
neglect
good
works
.
though
the
former
here
be
chiefly
intended
.
This
is
the
question
here
of
men
wounded
in
spirit
,
driven
into
straits
of
conscience
,
as
being
convicted
of
their
sin
,
and
damned
condition
by
reason
of
their
sin
,
not
knowing
either
what
to
say
(
to
excuse
or
deny
their
sin
)
or
what
to
do
to
be
saved
,
to
flee
from
wrath
to
come
,
or
to
procure
a
pardon
,
and
in
effect
,
what
to
beleeve
,
and
in
whom
;
and
therefore
ready
and
willing
to
beleeve
on
the
same
Christ
whom
they
had
crucified
,
to
repent
,
reform
their
old
course
of
life
,
to
obey
and
do
any
thing
which
these
holy
men
of
God
and
Apostles
of
Christ
should
prescribe
and
direct
them
unto
.
God
in
converts
requires
a
willingness
to
yeeld
,
and
to
obey
him
.
Thus
God
by
his
Prophet
Isaiah
calling
the
rebellious
and
hypocriticall
Jewes
to
repentance
,
Isai
.
1.16.18
,
19
,
20.
to
wash
them
and
make
them
clean
,
and
that
both
with
promises
and
threatnings
,
speakes
after
this
manner
,
If
ye
be
willing
and
obedient
,
ye
shall
eat
the
good
things
of
the
land
,
as
formerly
,
Though
your
sins
be
as
scarlet
,
they
shall
be
white
as
snow
.
But
if
ye
refuse
and
rebell
,
ye
shall
be
devoured
with
the
sword
,
&c.
The
like
the
Lord
now
requires
of
all
such
whom
he
will
savingly
convert
.
Reason
.
God
saves
no
man
against
his
will
.
The
reason
is
,
God
saves
no
against
his
will
,
or
by
forcing
of
his
will
.
It
s
true
,
No
man
can
come
to
Christ
,
except
the
Father
draw
him
,
Joh.
6.44
.
Yet
this
drawing
is
without
compulsion
:
The
heart
being
pricked
and
so
prepared
for
Christ
,
(
by
seeing
a
necessity
of
a
Saviour
,
and
by
being
better
conceited
of
Christ
then
formerly
,
when
it
either
knew
him
not
at
all
,
or
had
a
prejudice
and
mean
conceit
of
him
)
is
made
willing
to
embrace
him
,
and
not
only
willingly
,
but
greedily
to
accept
of
him
for
a
Saviour
.
Therefore
be
first
takes
away
the
stoniness
of
mans
heart
,
One
of
Gods
first
and
chiefest
works
in
the
conversion
of
a
sinner
is
to
take
away
that
stoniness
and
hardness
(
whether
naturall
only
or
also
acquired
)
which
is
in
it
,
and
in
stead
thereof
to
give
an
heart
of
flesh
,
in
such
are
converted
.
that
is
tender
,
pliable
and
yeelding
,
Ezek.
36.26
.
The
heart
naturally
(
since
sin
entred
)
resists
,
and
as
much
ar
in
it
lieth
,
withstands
the
work
of
grace
;
but
God
before
he
convert
any
,
takes
away
all
actuall
resistance
,
so
that
it
stands
no
longer
out
against
him
;
and
breaks
the
power
of
habituall
resistance
,
whereby
he
works
it
,
as
a
man
would
do
soft
waxe
,
Otherwise
they
are
unfit
and
unyeelding
.
which
yeelds
to
the
disposition
of
him
that
works
it
,
and
is
apt
to
receive
the
impression
of
any
thing
that
is
applied
to
it
.
Whereas
an
hard
heart
so
remaining
,
is
like
hard
waxe
(
unmolten
)
unyeelding
,
repelling
and
resisting
all
that
is
good
:
or
if
otherwise
as
waxe
,
it
is
so
only
to
the
Devill
,
to
his
suggestions
and
to
ill
counsell
and
sin
;
but
to
Godward
and
all
goodness
,
like
hard
and
unmolten
mettall
;
or
to
a
stone
,
which
will
sooner
break
then
receive
any
impression
.
It
is
like
the
fallow-ground
,
which
being
hard
and
clotty
must
first
be
subdued
by
the
plough
before
it
be
fit
to
receive
seed
,
or
to
bring
forth
fruit
:
or
like
an
untamed
heifer
and
an
unruly
colt
,
which
unbroken
is
unfit
for
the
yoke
or
saddle
.
In
a
word
,
as
one
well
faith
,
God
first
makes
us
fit
,
and
then
useth
us
to
worke
;
as
a
wheel
must
first
be
made
round
,
and
then
turned
round
.
Here
it
might
be
questioned
and
asked
what
work
mans
naturall
will
,
Quest.
What
grace
is
needfull
to
a
mans
conversion
.
assisted
with
a
generall
work
of
grace
,
hath
in
his
own
conversion
?
To
which
I
answer
.
It
is
not
a
common
grace
,
such
as
is
afforded
to
reprobates
in
the
Church
,
as
well
as
to
the
elect
;
but
a
more
speciall
,
effectuall
and
determining
grace
from
God
,
which
works
upon
the
will
,
and
swayes
it
.
It
is
man
indeed
who
willeth
,
(
as
it
was
Lazarus
who
did
arise
from
the
dead
)
but
it
is
God
who
maketh
man
not
onely
able
to
will
,
but
actually
to
will
his
own
conversion
,
Answ.
More
then
a
common
grace
.
from
whom
is
both
the
will
and
the
deed
,
the
power
and
the
act
,
Phil.
2.13
.
Even
speciall
and
effectuall●
.
It
was
Gods
effectuall
work
on
the
heart
of
these
converts
,
that
they
were
so
willing
to
obey
,
and
so
desirous
to
be
directed
what
to
do
,
by
such
as
they
now
judged
able
and
faithfull
to
direct
them
aright
:
even
as
it
is
with
others
,
both
in
and
after
their
first
conversion
.
Such
desire
onely
to
know
what
to
do
that
is
pleasing
to
God
,
and
they
are
ready
to
do
it
;
yet
do
they
not
ascribe
the
power
to
themselves
,
but
to
Gods
grace
,
and
the
effectuall
work
of
his
Spirit
:
so
David
,
Cause
me
to
know
the
way
wherein
I
shall
walk
—
and
teach
me
to
do
thy
will
:
as
in
David
,
It
seems
then
he
was
willing
,
ready
and
resolved
to
walk
in
that
way
,
and
to
Gods
will
,
when
once
the
one
or
the
other
should
be
made
known
unto
him
.
But
what
?
will
he
do
this
by
his
own
strength
(
though
now
converted
)
?
no
:
for
besides
the
force
of
the
words
,
cause
me
to
know
,
and
teach
me
to
do
,
which
imply
more
then
a
generall
direction
,
even
an
effectuall
knowledge
and
practice
,
he
hereunto
craves
the
speciall
help
and
effectuall
assistance
of
Gods
holy
Spirit
,
(
or
as
some
read
the
words
)
is
assured
of
the
same
:
Thy
Spirit
is
good
,
lead
me
(
or
thy
good
Spirit
shall
lead
me
)
into
the
land
of
uprightness
:
quicken
me
,
O
Lord
,
for
thy
Names
sake
,
Psal.
143.8
,
10
,
11.
Howsoever
,
thus
it
is
with
true
converts
;
and
in
these
Converts
.
as
with
these
here
,
who
,
as
they
were
willing
and
ready
to
follow
good
direction
given
,
(
which
was
to
repent
and
beleeve
;
)
so
this
readinesse
,
as
also
the
act
and
performance
after
,
was
Gods
work
in
them
:
As
on
the
contrary
,
the
high
Priest
and
whole
councell
of
Elders
and
Scribes
being
in
like
manner
charged
and
convinced
by
Stephen
,
as
these
here
by
Peter
,
to
be
the
betrayers
,
crucifiers
,
and
murtherers
of
Christ
,
opposed
,
and
stoned
him
,
Acts
7.51
,
52
,
&c.
and
the
doing
thereof
was
the
work
of
the
Divell
in
them
,
and
of
their
own
wicked
and
obstinate
wils
,
whereby
,
being
stiff-necked
and
uncircumcised
in
heart
and
ears
,
they
resisted
the
holy
Ghost
,
and
became
the
authours
of
their
own
hardening
and
damnation
.
But
we
rather
hasten
to
the
Vse
of
the
former
Point
,
and
to
an
end
of
all
.
By
what
is
said
,
wee
see
what
to
judge
of
disobedient
and
refractory
sinners
,
Vse
1
and
of
all
such
as
being
convinced
of
their
sins
(
as
these
here
were
)
and
called
to
repentance
,
Of
reproof
of
such
as
resist
the
work
of
grace
,
and
withstand
their
own
salvation
;
proudly
withstand
God
,
without
any
trembling
at
his
word
,
Isa.
66.1
,
2.
and
are
ready
to
say
with
proud
Pharaoh
,
Exod.
5.2
.
Who
is
the
Lord
,
that
I
should
obey
his
voyce
?
and
with
those
citizens
(
by
whom
such
as
I
speak
of
are
meant
)
wee
will
not
have
this
man
to
reign
over
us
,
Luke
19.14
.
And
Our
lips
are
our
own
,
who
is
lord
over
us
?
Psal.
12.4
.
These
very
Jews
,
both
more
anciently
.
as
also
Gentiles
,
Pilate
and
Herod
,
and
others
that
rejected
and
persecuted
Christ
,
are
meant
by
David
,
(
therein
a
type
of
Christ
in
his
sufferings
)
when
he
brings
them
in
Acts
4.27
,
28.
saying
,
Let
us
break
their
(
that
is
,
the
Fathers
and
the
Sons
)
bands
asunder
,
and
cast
away
their
cords
from
us
,
Psal.
2.1
,
2
,
3.
These
bands
(
Jer.
27.2
,
3
,
-6
,
7.
)
and
cords
(
Job
39.13
.
Ezek.
4.8
.
)
were
signes
of
subjection
and
restraint
:
yet
though
these
bands
of
Christ
be
also
bands
of
love
,
Hos
.
11.4
.
and
his
yoake
be
easie
,
Matth.
11.29
,
30.
these
proud
and
disdainfull
ones
refuse
to
serve
Christ
,
and
will
none
of
him
.
Such
are
also
their
scholers
,
who
now
,
being
called
upon
,
and
now
:
in
and
by
the
ministery
of
the
word
,
to
repent
,
convert
and
turn
from
their
own
evil
wayes
,
and
to
be
subject
to
Christ
as
their
Prophet
,
Priest
and
King
,
will
none
of
Christ
,
will
not
deny
their
own
wisdom
,
that
they
may
be
wise
onely
by
his
word
;
will
have
,
as
an
hand
in
the
meriting
and
work
of
their
own
salvation
,
so
other
Priests
and
Intercessours
then
he
;
whether
refusing
to
take
on
them
Christs
easie
yoak
,
and
in
a
word
,
will
not
submit
themselves
to
him
as
their
King
,
to
be
guided
by
his
word
,
to
repent
,
and
beleeve
on
his
name
,
or
to
forsake
any
sin
for
which
they
are
reproved
,
and
of
which
convinced
;
being
ready
to
say
,
Who
is
the
Minister
?
what
saucy
and
bold
fellow
is
he
who
thus
reproveth
us
?
As
for
the
word
that
thou
hast
spoken
unto
us
in
the
name
of
the
Lord
,
we
will
not
hearken
unto
thee
:
But
we
will
certainly
do
whatsoever
thing
goeth
forth
out
of
our
own
mouth
,
Jer.
44.16
,
17.
This
,
if
it
be
not
so
openly
said
of
all
,
yet
is
done
by
all
such
as
answer
not
Gods
call
,
when
they
are
invited
to
repent
,
and
told
of
Gods
heavie
judgements
if
they
repent
not
:
yea
,
also
,
by
such
as
by
outward
profession
and
seeming
repentance
have
been
thought
to
have
taken
Christs
yoak
upon
them
;
but
are
such
as
have
revolted
,
or
casting
it
and
his
cords
off
,
after
a
seeming
profession
.
and
played
the
Apostate
from
him
,
by
making
defection
to
Popery
,
Antichristianisme
,
Arminianisme
,
Lutheranisme
,
and
to
other
errours
;
and
to
the
doctrine
,
at
least
practice
of
Libertinisme
,
by
imbracing
this
present
evill
world
in
the
lusts
of
it
,
and
by
licentiousnesse
of
life
;
being
such
as
the
Princes
of
Judah
of
old
were
,
Hos.
5.10
.
who
were
like
them
that
remove
the
bound
(
as
not
willing
to
be
kept
within
the
limits
of
Gods
word
;
)
and
like
those
great
men
to
whom
Jeremy
did
speak
Jerem.
5.5
.
and
of
whom
he
saith
,
But
these
(
as
well
as
the
poor
and
meaner
sort
of
people
)
have
altogether
broken
the
yoake
,
and
burst
the
bands
.
Their
doom
.
But
their
doom
there
follows
,
ver.
6.
as
also
the
like
or
worse
doom
of
all
disobedient
,
impenitent
and
refractary
sinners
,
elsewhere
;
not
onely
a
lion
out
of
the
forrest
shall
slay
them
,
but
God
himself
will
be
as
a
lion
unto
them
,
as
he
threatned
Ephraim
,
saying
,
I
will
be
unto
Ephraim
as
a
lion
,
and
as
a
young
lion
(
which
is
more
fierce
)
to
the
house
of
Judah
:
I
,
even
I.
(
the
great
,
glorious
and
mighty
God
)
will
tear
,
and
go
away
,
Hos.
5.14
,
15.
not
tear
and
heal
,
unlesse
timely
repentance
follow
,
Hos.
6
,
1.
but
tear
and
go
away
,
and
leave
them
for
ever
,
unlesse
in
time
they
(
in
sense
of
their
guiltinesse
)
acknowledge
their
offence
,
and
seek
my
face
.
But
of
these
mens
doom
more
hereafter
.
We
are
hence
taught
and
instructed
,
Vse
2
when
God
calls
us
to
repentance
,
Of
Instruction
and
exhortation
,
especially
by
his
Ministers
and
messengers
sent
of
purpose
to
that
end
,
not
to
harden
our
necks
,
not
to
be
stiff-necked
(
as
we
and
others
formerly
have
been
)
but
to
give
the
hand
,
or
yeeld
our selves
unto
the
Lord
,
&c.
2
Chro.
30.8
.
to
humble
our selves
to
walk
with
our
God
,
to
tremble
at
his
word
,
and
presently
to
yeeld
our selves
in
obedience
to
it
,
offering
our selves
ready
to
obey
God
according
to
his
word
and
will
,
to
shew
our selves
ready
to
obey
God
.
in
the
matter
and
businesse
1
Of
salvation
:
as
especially
in
matter
of
salvation
,
so
also
of
Religion
,
and
generally
of
Obedience
both
active
and
passive
.
1
For
the
great
businesse
of
salvation
,
we
are
to
deny
our selves
,
as
is
said
,
in
all
our
own
works
and
worth
;
and
in
all
humble
acknowledgement
of
our
guiltinesse
,
to
be
content
to
be
directed
by
the
word
,
and
to
follow
cheerfully
the
directions
of
the
same
,
totally
submitting
our selves
to
obey
God
in
all
things
,
even
to
the
cutting
off
of
hand
and
foot
,
and
plucking
out
of
the
eye
,
and
parting
with
all
,
even
with
every
lust
for
Christ
:
where
especially
we
are
to
take
heed
of
hypocrisie
and
self-deceit
;
and
that
sincerely
:
such
as
might
seem
to
be
in
him
that
said
,
Lord
,
I
will
follow
thee
whithersoever
thou
goest
,
and
in
those
other
who
would
follow
Christ
,
but
upon
conditions
,
Luke
9.57
,
58
,
59
,
&c.
and
more
especially
in
that
young
man
and
Ruler
,
not
as
the
young
Ruler
,
who
in
all
haste
(
to
shew
his
readinesse
)
came
running
to
Christ
,
and
in
all
humility
,
as
it
might
seem
,
Mark
10.17
,
&c.
Matth.
19.16
,
&c.
Luke
18.18
,
&c.
kneeled
to
him
,
and
said
,
Good
Master
,
what
(
good
thing
)
shall
I
do
,
that
I
may
(
have
and
)
inherit
eternall
life
?
Herein
in
shew
like
these
sincere
Converts
in
my
Text
,
and
like
the
Jaylour
,
What
must
I
do
to
be
saved
?
All
of
them
seeming
ready
to
offer
themselves
ready
to
obey
and
follow
direction
in
all
things
:
that
young
man
,
being
directed
by
Christ
,
of
all
others
seemed
most
ready
,
as
having
done
already
as
much
as
Christ
now
directed
him
unto
,
saying
,
All
these
things
have
I
done
,
kept
and
observed
from
my
youth
up
.
And
as
if
(
like
another
Hercules
)
it
had
been
more
easie
for
him
to
do
,
then
for
Christ
to
bid
him
do
,
What
lack
I
yet
,
who
wanted
sincerity
,
and
would
keep
his
bosome
sin
.
saith
he
?
But
the
truth
is
,
he
lacked
the
main
of
all
,
and
that
was
sincerity
,
and
a
good
heart
and
honest
:
his
heart
was
glued
and
wedded
to
his
wealth
,
and
to
the
world
,
which
he
truely
and
heartily
loved
more
then
Christ
,
or
yet
his
own
soul
,
and
the
salvation
of
it
;
if
he
could
enjoy
and
have
both
,
well
and
good
;
he
liked
Christ
well
,
and
salvation
well
,
if
he
might
have
had
them
upon
his
own
conditions
:
but
when
Christ
touched
and
tryed
him
in
his
beloved
sin
,
his
covetousnesse
,
(
which
he
well
hoped
he
might
have
,
by
way
of
surplusage
,
in
the
bargain
)
and
bade
him
sell
all
and
give
to
the
poor
,
though
he
were
promised
better
treasure
in
heaven
,
yet
he
went
away
(
from
Christ
)
sorrowful
:
for
he
had
great
possessions
.
Of
this
stamp
at
best
are
our
begging
Friers
,
who
build
their
Order
upon
this
personall
command
,
which
yet
was
onely
for
conviction
of
this
forward
mans
hypocrisie
;
and
all
such
as
pretend
they
can
do
all
that
Christ
commands
them
,
yea
more
,
in
and
by
their
works
of
supererrogation
,
and
by
following
Councels
more
then
commands
of
perfection
,
in
effect
,
with
their
Ancestours
and
Predecessours
of
old
,
asking
of
God
the
Ordinances
of
justice
,
Isa.
58.2
.
as
if
God
had
been
wanting
to
their
readinesse
to
obey
him
.
But
these
here
in
my
Text
,
which
these
converts
did
not
;
onely
ask
what
they
shall
do
,
being
truly
willing
and
sincerely
resolved
to
do
that
,
even
to
forsake
all
and
every
lust
for
Christ
;
and
yet
presumed
nothing
on
their
own
strength
,
but
hoped
,
as
for
direction
from
his
Apostles
,
so
for
power
from
him
to
do
accordingly
:
being
otherwise
pinched
in
heart
,
and
poorer
in
spirit
then
any
proud
hypocrite
,
that
either
in
love
to
some
lust
,
or
open
presumption
of
his
own
worth
or
power
of
wel-doing
shall
deceive
himself
.
nor
Paul
,
who
sincerely
submitted
himself
to
God
in
all
things
,
Such
a
sincere
convert
was
also
Paul
,
who
,
though
he
was
going
on
a
wicked
errand
,
and
upon
a
malicious
designe
against
the
faithfull
people
of
God
,
yet
when
Christ
met
with
him
by
the
way
,
humbled
him
,
and
convinced
him
of
his
sin
of
persecution
,
he
trembling
and
astonished
,
said
,
Lord
,
what
wilt
thou
have
me
to
do
?
Acts
9.4
,
5
,
6.
And
this
he
said
out
of
an
honest
and
good
heart
,
with
a
true
and
stedfast
purpose
to
perform
accordingly
;
which
he
also
fully
and
constantly
did
even
unto
the
end
.
Which
his
sincerity
will
better
appear
,
if
we
compare
and
consider
it
with
Balaams
deceit
of
heart
,
who
,
whose
sincerity
is
compared
with
Balaams
hypocrisie
.
riding
on
with
a
like
wicked
intention
and
purpose
of
destroying
the
lives
of
Gods
people
,
and
being
also
met
withall
by
an
Angel
in
the
way
,
and
reproved
for
his
sin
,
so
directly
against
the
charge
given
him
,
Numb
.
22.12
.
Thou
shalt
not
go
—
:
thou
shalt
not
curse
the
people
;
seemed
to
relent
and
repent
,
I
have
sinned
,
—
and
to
offer
himself
ready
to
get
him
back
again
,
saying
,
Now
therefore
,
if
it
displease
thee
,
I
will
return
back
again
;
yet
for
all
this
,
his
heart
carried
him
secretly
on
in
the
way
of
his
covetousnesse
and
of
cursing
:
Fain
he
would
go
on
,
such
was
his
love
to
the
wages
of
unrighteousness
;
yet
seeing
apparent
danger
if
he
did
,
he
faintly
offereth
to
turn
back
,
with
an
If
it
please
thee
.
He
could
not
be
ignorant
,
that
his
evill
intent
to
curse
Gods
people
for
his
own
promotion
,
was
most
evill
in
the
Lords
eyes
,
and
the
cause
why
the
Angel
came
out
as
an
adversary
against
him
;
yet
he
conceals
that
,
and
makes
a
fair
shew
of
repentance
and
obedience
;
which
his
hypocrisie
God
in
wrath
punished
by
giving
him
his
desire
,
and
leaving
him
to
his
own
lusts
,
which
he
followed
to
his
destruction
:
a
just
reward
of
such
as
,
not
hearkening
to
the
expresse
and
known
will
of
the
Lord
,
are
given
up
,
by
Gods
withdrawing
of
his
grace
,
to
the
perverse
intendments
of
their
own
hearts
,
to
walk
(
and
perish
)
in
their
own
counsels
,
Psalm
81.11
,
12.
Here
then
we
see
,
that
there
must
be
true
and
hearty
submission
of
soul
to
God
,
and
a
totall
resignation
of
our
wils
to
Gods
will
,
with
a
readinesse
to
obey
both
heartily
and
totally
in
all
things
made
known
to
us
,
No
lust
may
be
reserved
.
without
reservation
of
any
lust
whatsoever
:
no
true
conversion
without
this
universall
obedience
,
and
hearty
willingness
and
readiness
to
obey
in
all
things
,
as
it
was
with
these
converts
here
,
and
with
Paul
;
but
not
with
the
young
man
,
nor
with
Balaam
,
nor
with
Herod
,
who
,
though
when
he
heard
John
preach
(
which
he
did
gladly
)
he
did
many
things
,
yet
keeping
in
his
heart
the
love
of
his
whore
by
an
incestuous
marriage
of
his
Brothers
Wife
,
he
could
not
,
when
he
was
reproved
for
it
,
obey
John
or
God
in
that
;
and
so
,
with
the
other
,
and
with
all
such
hypocrites
,
came
short
of
Christ
,
of
God
and
of
salvation
.
2
Of
Religion
and
worship
;
wherein
we
must
neither
chuse
our
own
wayes
,
2
As
in
matter
of
salvation
we
are
to
shew
our selves
heartily
to
obey
God
;
so
in
matters
of
Religion
:
where
we
must
not
do
what
seemeth
good
in
our
own
eyes
,
Deut.
12.8
.
nor
chuse
our
own
wayes
,
Isa.
66.3
.
nor
walk
in
our
own
counsels
,
Psal.
81.12
.
nor
enquire
how
Idolaters
serve
their
(
Idol
)
gods
,
nor
imitate
Idolaters
:
saying
,
even
so
will
I
do
likewise
,
Deut.
12.30
.
thou
shalt
not
do
so
to
the
Lord
thy
God
:
that
is
,
not
onely
not
serve
idols
,
which
thing
the
heathen
did
;
but
not
serve
the
Lord
after
the
manner
that
the
heathen
served
their
Idols
:
so
that
not
only
the
worship
of
false
gods
,
but
false
or
idolatrous
worship
of
the
true
God
,
and
all
imitation
of
Idolaters
is
condemned
,
Lev.
18.3
.
This
was
the
sin
of
King
Ahaz
,
in
sending
to
Vriah
the
Priest
at
Jerusalem
,
as
did
King
Ahaz
,
the
fashion
of
the
Altar
which
was
at
Damascus
,
and
the
pattern
of
it
,
according
to
all
the
workmanship
of
it
;
on
which
the
morning
burnt-offering
,
and
evening
meat-offering
,
&c.
were
burnt
,
(
yet
not
to
idols
,
but
to
the
Lord
)
2
King
.
16.10
,
-15.
And
this
is
the
sin
of
such
as
have
lately
transformed
the
outward
face
of
Religion
,
and
of
Gods
pure
worship
,
and
as
others
of
late
among
our selves
.
into
mimicall
gestures
,
and
superstitious
observations
fetched
and
borrowed
from
the
Idolatrous
Papists
,
and
Priests
of
Antichrist
.
But
in
offering
our selves
ready
to
obey
either
God
or
man
in
the
matter
and
for
the
manner
of
Gods
worship
and
service
,
Gods
word
must
be
our
only
rule
.
we
must
look
to
Gods
onely
will
and
word
:
So
that
what
he
commandeth
,
that
onely
must
we
do
,
Deut.
12.31
,
32.
Where
we
see
how
God
appointeth
his
own
word
and
law
to
be
the
onely
rule
of
his
service
,
without
imitating
the
customes
of
others
,
or
divising
any
thing
of
our
own
:
Whatsoever
thing
I
command
you
,
observe
to
do
it
:
thou
shalt
not
add
thereto
,
nor
diminish
from
it
.
And
good
reason
for
it
:
Why
?
for
as
we
cannot
see
the
light
of
the
Sun
,
but
by
that
light
which
the
Sun
it self
affordeth
;
so
,
what
man
,
or
yet
Angel
knoweth
what
is
pleasing
and
acceptable
to
God
in
his
worship
,
either
for
the
matter
or
manner
of
it
,
but
so
far
onely
as
God
himself
shall
please
to
make
it
known
to
him
?
All
other
worship
(
how
specious
soever
,
and
gilded
over
with
fair
pretences
of
reverence
to
him
and
his
sanctuary
,
of
zeal
and
devotion
)
is
such
as
of
which
God
will
say
,
(
as
once
he
said
of
some
such
like
specious
and
glorious
abominations
,
learnt
of
the
heathen
)
I
commanded
it
not
,
neither
came
it
into
my
heart
,
Psal.
106.35
,
36
,
37.
Jer.
7.31
.
And
to
such
worshippers
,
When
ye
come
to
appear
before
me
,
who
hath
required
this
at
your
hand
,
to
tread
my
courts
?
Isa.
1.12
.
Lastly
and
generally
,
Christians
must
offer
their
service
to
God
and
be
content
to
be
at
his
command
and
appointment
in
all
things
;
3.
Of
obedience
generally
,
where
we
,
like
the
Centurions
servants
,
must
obey
God
,
whither
he
bid
us
,
cheerfully
and
readily
obeying
him
in
all
things
how
hard
or
hazardous
soever
they
may
seem
,
herein
like
to
the
Centurions
souldiers
,
Mat.
8.9
.
I
say
to
this
man
,
Go
,
and
he
goeth
;
and
to
another
come
,
and
he
cometh
:
and
to
my
servant
,
do
this
,
and
he
doth
it
.
So
that
if
1.
God
send
us
to
any
place
,
suppose
it
be
of
danger
,
and
say
Go
,
we
must
go
,
though
we
know
not
what
may
befall
us
there
,
other
then
bonds
and
afflictions
,
as
it
was
with
Paul
,
Acts
20.22
,
23
,
24.
So
it
was
with
the
seventy
Disciples
,
to
whom
Christ
said
,
Go
your
waies
:
behold
I
send
you
forth
as
lambes
among
wolves
.
1.
Go
,
though
it
be
to
places
of
danger
,
Luke
10.3.17
.
They
went
readily
,
and
returned
joyfully
.
And
if
our
hearts
were
humbled
as
they
should
be
,
no
command
would
be
too
hard
for
us
.
The
Prophet
Isaiah
being
humbled
and
terrified
by
a
vision
of
the
Lord
in
his
glory
,
and
hearing
the
Lord
asking
,
Whom
shall
I
send
?
and
who
will
go
for
us
?
presently
offers
himself
and
saith
,
Here
I
am
,
send
me
.
A
true
tender
heart
(
such
as
was
in
these
converts
)
is
fit
to
run
on
any
errand
.
2.
Or
come
after
him
,
2.
If
God
call
and
bid
us
come
,
and
follow
him
,
we
must
run
,
and
come
willingly
:
as
when
Christ
saw
Simon
and
Andrew
his
brother
casting
a
net
into
the
sea
,
and
said
unto
them
,
Come
ye
after
me
,
they
straightway
forsook
their
nets
and
followed
,
Mark
.
1.17
,
18.
So
when
God
in
a
vision
called
Paul
,
saying
,
Come
over
into
Macedonia
,
—
Acts
16.9
,
10.
he
presently
endeavoured
to
go
into
Macedonia
in
obedience
to
Gods
call
.
So
Abraham
obeyed
Gods
call
,
and
went
out
not
knowing
whither
he
went
,
Heb.
11.8
.
And
if
God
bid
us
come
,
though
into
danger
,
though
into
a
place
of
danger
,
we
must
obey
and
depend
on
his
presence
and
assistance
,
as
when
Christ
bade
Peter
,
come
to
him
on
the
water
,
Matth.
14.28
,
29.
In
like
manner
,
if
when
our
brother
hath
ought
against
us
,
and
Christ
bid
us
leave
our
gift
and
go
,
and
first
be
reconciled
,
Matth.
5.23
,
24.
and
then
come
and
offer
our
gift
,
we
must
obey
,
and
not
presume
to
come
otherwise
either
to
Gods
Table
,
or
yet
Temple
.
And
if
Christ
say
to
any
that
labour
and
are
heavy
laden
(
with
sin
)
come
unto
me
,
how
much
more
when
he
bids
us
come
to
him
for
case
?
and
I
will
refresh
you
,
such
must
not
in
a
nicenesse
,
or
pretence
of
their
unworthinesse
withdraw
,
but
come
by
prayer
and
faith
,
being
assured
that
though
they
be
unworthy
to
come
,
to
ask
or
receive
mercy
,
yet
Gods
command
is
worthy
to
be
obeyed
,
and
his
promise
of
giving
rest
to
such
,
is
worthy
to
be
beleeved
:
They
should
be
of
good
comfort
,
for
the
Master
calleth
them
,
as
was
said
to
blind
Bartimeus
,
for
refreshing
,
Marke
10.49
.
So
when
Christ
now
by
his
messengers
in
the
Gospel
calls
us
to
partake
of
the
great
supper
,
Luke
14.17
.
&c.
24.
saying
,
Come
,
for
all
things
are
now
ready
.
It
will
be
accounted
not
only
unmannerliness
,
but
disobedience
in
an
high
degree
,
if
upon
any
pretence
or
excuse
we
refuse
;
and
such
disobedience
,
and
contempt
of
the
word
will
exclude
us
heaven
.
Rom.
10.16
.
Such
want
of
obedience
to
the
Gospel
Christ
takes
as
a
great
neglect
of
him
,
wherewith
he
upbraided
the
Jewes
(
and
may
us
)
Ye
will
not
come
to
me
,
that
ye
might
have
life
,
Joh.
5.40
.
So
,
for
safety
,
Rev.
18.4
.
Or
3.
do
anything
,
Gen.
22.2
,
3.
Hebr.
11.17
,
18.
come
out
of
Babylon
.
3.
If
God
bid
us
do
this
,
and
command
and
injoyn
us
the
doing
of
any
thing
,
though
never
so
crosse
to
our
not
carnall
only
,
but
naturall
desires
,
we
must
obey
,
as
Abraham
in
offering
of
Isaac
.
There
should
be
a
gracious
eccho
of
the
soul
to
God
of
whatsoever
he
saith
to
us
in
his
word
;
such
as
was
in
holy
David
,
Psal
.
27.8
.
(
When
thou
saidst
)
seek
ye
my
face
,
my
heart
said
unto
thee
,
thy
face
Lord
,
will
I
seek
.
And
elsewhere
,
—
Lo
I
come
,
Psal.
40.7
,
8.
—
I
delight
to
do
thy
will
,
O
my
God
:
yea
thy
law
is
within
my
heart
.
This
was
chiefly
verified
in
Christ
(
who
herein
is
an
example
to
us
:
Hebr.
10.5
.
so
if
God
call
us
to
suffer
.
)
of
whom
also
we
must
learn
to
become
obedient
(
if
need
be
)
unto
death
,
even
the
death
of
the
Crosse
:
that
is
,
the
most
shamefull
,
painfull
,
and
accursed
death
if
we
bee
called
thereunto
for
his
names
sake
,
Rev.
2.10
.
In
all
these
we
must
obey
,
First
,
before
,
laying
aside
,
1.
All
excuses
.
Now
in
all
these
(
whether
in
matters
of
salvation
,
religion
and
worship
,
or
of
obedience
,
generally
we
are
,
being
called
,
to
obey
God
cheerfully
and
sincerely
,
as
is
said
,
laying
aside
,
before
,
1.
all
excuses
whereby
we
shew
our selves
both
to
obey
;
as
did
Moses
,
Exod.
4.1
,
2.
—
10.13
.
with
whom
God
was
therefore
angry
,
vers.
14.
Where
God
injoynes
any
thing
hard
,
dangerous
and
impossible
to
us
,
we
must
trust
to
his
promised
assistance
,
which
is
ever
implied
.
2.
2.
All
delayes
.
All
delayes
:
I
made
haste
,
said
David
;
and
delayed
not
to
keep
thy
Commandments
,
3.
All
feares
.
Psal.
119.60
.
3.
All
feares
;
such
feares
would
not
excuse
Saul
in
his
disobedience
,
but
increased
his
sin
,
as
fearing
man
more
then
God
,
1
Sam.
15.24
.
Let
us
hear
what
God
said
to
Jeremy
,
Whatsoever
I
command
thee
thou
shalt
speake
:
Be
not
afraid
of
their
faces
:
for
I
am
with
thee
to
deliver
thee
,
saith
the
Lord
—
be
not
dismayed
at
their
faces
,
lest
I
confound
thee
before
them
,
Jer.
1.7
,
8
,
—
17.
Yea
let
us
consider
what
Christ
saith
to
his
Disciples
and
to
us
,
incouraging
and
comforting
against
persecution
,
—
Fear
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soul
:
but
rather
fear
him
which
is
able
to
destroy
both
soul
and
body
in
hell
,
Matth.
10.28
.
2.
After
we
have
done
any
thing
which
is
good
,
1.
Let
us
lay
aside
all
opinion
of
merit
,
Secondly
,
After
we
must
1.
Renounce
merit
.
and
empty
and
cast
down
our selves
before
him
,
confessing
that
(
as
Christ
adviseth
us
)
when
we
shall
have
done
all
those
things
which
are
commanded
us
,
we
are
unprofitable
servants
:
we
have
done
that
which
was
our
duty
to
do
,
Luke
17.10
.
Can
a
man
be
profitable
unto
God
,
as
he
that
is
wise
may
be
profitable
to
himself
?
Is
it
any
pleasure
to
the
Almighty
that
thou
art
righteous
?
Job
22.2
,
3.
(
understand
it
of
our
gratifying
and
adding
ought
to
God
which
he
hath
not
:
otherwise
our
obedience
rightly
performed
is
a
thing
pleasing
and
acceptable
to
him
.
)
If
thou
be
righteous
,
what
givest
thou
him
?
or
what
receiveth
he
at
thine
hand
?
Job
35.7
.
Our
well
doing
extendeth
not
to
him
,
Psal.
16.2
.
neither
for
our
works
(
faith
or
any
other
grace
)
done
or
foreseen
to
be
done
(
Rom.
3.28
.
and
9
,
11.
)
hath
he
saved
us
,
and
called
us
,
but
according
to
his
own
purpose
and
grace
which
was
given
us
in
Christ
Iesus
before
the
world
began
,
2
Tim.
1.9
.
and
Tit.
2.5
.
2.
And
as
we
are
to
renounce
merit
,
so
are
we
not
to
rest
in
any
duty
done
by
us
,
though
never
so
good
and
holy
,
and
not
performed
without
some
assistance
from
Christ
:
2.
Not
rest
in
the
duty
done
.
so
as
to
thinke
the
duty
is
good
and
commanded
which
we
have
done
,
yea
and
we
(
as
we
thinke
)
have
done
it
with
a
good
heart
and
intention
too
,
therefore
our
estate
is
good
,
and
we
doubt
not
of
salvation
.
Indeed
duties
sincerely
and
in
poverty
of
spirit
and
self-deniall
performed
,
are
testimonies
of
true
faith
,
and
so
of
election
,
as
being
effects
of
the
same
,
and
may
assure
us
,
as
hath
been
said
,
of
our
finall
perseverance
and
salvation
,
2
Pet.
1.10
.
But
then
we
must
not
take
up
therewith
,
and
rest
therein
,
as
done
by
our selves
or
own
strength
,
or
for
our selves
and
our
own
ends
,
unlesse
as
we
acknowledge
them
to
proceed
from
the
free
and
powerfull
grace
of
God
in
us
,
so
they
carry
us
further
,
even
to
Christ
,
and
that
wee
give
God
the
glory
of
his
grace
in
us
,
and
expect
acceptance
only
from
his
favour
and
grace
and
good
will
in
his
Christ
,
with
whom
only
he
is
well
pleased
,
and
accept
of
us
and
all
we
doe
in
his
beloved
,
Eph.
1.6
.
It
s
a
sign
of
one
left
to
himself
,
and
out
of
Christ
as
yet
,
to
rest
in
his
own
legall
righteousness
,
and
to
take
up
with
the
performance
simply
of
his
duty
,
but
of
denying
our selves
in
duty
formerly
.
SECT.
2.
An
Exhortation
to
obedience
,
with
the
comfort
of
it
at
Christs
coming
:
&
contra
.
Conclusion
of
all
,
exhorting
and
shewing
the
needfulness
,
1
Of
submitting
our selves
to
the
word
at
first
.
NOw
for
the
conclusion
of
this
,
and
of
the
whole
Treatise
;
how
will
it
concern
us
all
first
to
become
and
truly
to
be
as
these
converts
here
,
ready
to
submit
in
all
things
to
the
convictions
,
and
ordering
of
Gods
holy
word
in
the
ministerie
of
it
,
to
be
guided
by
it
,
to
embrace
Christ
upon
his
own
termes
,
not
barely
by
outward
profession
,
but
by
answering
effectually
our
baptisme
,
and
by
performing
the
vowes
and
promises
there
made
(
wherein
we
seem
to
make
as
free
an
offer
,
and
to
profess
as
much
,
if
not
more
,
and
as
fair
as
these
here
)
and
by
an
effectuall
faith
in
Christ
and
obedience
and
submission
to
the
Gospell
?
2.
Of
living
according
to
it
over
after
.
Secondly
to
walk
constantly
with
God
throughout
the
course
of
our
whole
lives
,
according
to
the
only
rule
of
his
Word
,
framing
our selves
to
the
obedience
thereof
,
as
in
the
main
business
of
our
salvation
,
so
in
the
religion
,
worship
and
service
of
God
,
and
generally
in
all
duties
both
of
our
generall
and
particular
callings
,
and
that
constantly
to
the
end
?
Thus
doing
,
besides
the
true
and
full
content
and
satisfaction
,
1.
The
comfort
of
so
doing
,
at
Christs
coming
,
which
for
the
present
we
shall
find
to
our
wounded
02
consciences
(
if
ever
we
be
truly
pricked
in
heart
for
our
sins
:
)
it
will
be
matter
of
unspeakeable
comfort
for
us
to
be
found
when
Christ
comes
to
us
either
by
death
or
by
the
last
judgement
,
and
shall
find
us
each
one
walking
in
his
uprightness
,
or
before
him
,
Isa.
57.2
.
Oh
blessed
,
and
for
ever
blessed
is
that
servant
,
whom
his
lord
when
he
cometh
,
shall
find
so
doing
,
Matth.
24.46
.
When
Christ
shall
come
and
find
us
his
servants
hard
at
work
,
watching
and
in
a
readiness
nor
only
to
every
good
work
,
but
at
his
coming
ready
to
give
up
our
acounts
to
him
with
joy
;
With
what
boldness
may
such
stand
before
the
Lamb
!
as
not
only
being
now
at
peace
with
him
,
but
found
in
his
service
and
doing
his
work
,
when
hee
comes
and
his
reward
with
him
?
Paul
was
such
an
one
;
who
as
at
his
first
conversion
submitted
to
the
voice
of
Christ
,
as
we
see
in
Paul
,
and
by
his
confidence
at
death
,
and
freely
offered
himself
to
do
whatsoever
Christ
should
direct
him
to
,
saying
,
Lord
,
what
wilt
thou
have
me
to
do
?
so
,
receiving
his
direction
from
the
Lord
both
then
and
afterwards
he
did
punctually
and
constantly
,
follow
and
observe
the
same
unto
the
end
:
So
that
,
when
he
was
ready
to
be
offered
,
and
that
the
time
of
his
departure
was
at
hand
,
he
could
boldly
with
comfort
and
much
assurance
say
:
I
have
sought
a
good
sight
,
I
have
finished
my
course
,
I
have
kept
the
faith
.
Henceforth
there
is
laid
up
for
me
a
crown
of
righteousness
,
which
the
Lord
the
righteous
Judge
shall
give
me
at
that
day
:
And
(
lest
he
should
in
a
singular
manner
ingrosse
and
challenge
all
to
himself
as
an
extraordinary
person
and
servant
of
God
)
he
adds
,
not
to
me
only
,
but
to
all
them
also
that
love
his
appearing
,
2
Tim.
4.6
,
7
,
8.
This
boldness
he
had
,
though
he
elsewhere
cry
out
of
his
infirmities
and
weakness
,
notwithstanding
the
infirmities
of
his
life
.
either
to
do
the
good
he
would
,
or
to
withstand
the
evill
he
would
not
,
Rom.
7.18
,
19
,
—
and
24.
Which
is
yet
more
comfort
to
such
as
with
Paul
shall
truly
indeavour
to
do
their
duty
,
when
to
their
hearty
grief
they
cannot
do
as
they
would
.
With
what
comfort
may
such
die
;
and
how
willingly
and
confidently
resigne
their
souls
,
with
Stephen
,
into
the
hands
of
Christ
,
So
in
Stephen
,
Simeon
,
who
now
have
him
in
their
hearts
,
as
old
Simeon
,
when
hee
imbraced
him
in
the
arms
of
his
body
,
so
of
his
soul
also
?
Luke
2.25
,
26
,
-28
,
29
,
30.
Such
onely
can
be
truly
willing
to
die
as
Paul
,
Phil.
1.23
.
and
may
be
comforted
in
and
at
their
death
,
Ki.
Hezekiah
,
and
John
.
as
Hezekia
,
Isa
.
38.1
,
2
,
3.
yea
,
may
long
and
pray
for
Christs
second
coming
,
as
did
John
,
and
say
,
Even
so
,
Come
,
Lord
Jesus
,
Rev.
22.20
.
for
such
onely
are
blessed
:
Behold
,
saith
Christ
,
I
come
quickly
:
Blessed
is
he
that
keepeth
the
sayings
of
the
prophesie
of
this
book
.
—
my
reward
is
with
me
,
to
give
every
man
as
his
work
shall
be
.
—
Blessed
are
they
that
do
his
commandements
,
that
they
may
have
right
to
the
tree
of
life
,
&c.
Rev.
22.7
,
-12
,
-14.
This
should
excite
us
so
to
be
doing
,
How
should
this
teach
and
excite
us
all
ever
to
be
doing
that
,
or
those
things
which
we
desire
,
or
could
wish
that
Christ
,
when
he
comes
to
us
by
death
or
judgement
,
should
find
us
doing
?
Oh
,
what
an
Euge
,
or
well
done
,
good
servant
,
might
we
so
expect
from
him
!
who
else
can
from
the
heart
,
or
dares
say
,
Come
,
Lord
Jesus
,
that
is
not
resolved
to
keep
his
sayings
,
and
to
do
his
Commandements
?
Nay
,
who
,
when
he
so
saith
,
is
not
working
the
works
of
Christ
?
This
would
be
thought
on
by
all
sorts
of
men
according
to
their
callings
generall
and
particular
,
Kings
and
Magistrates
,
that
we
(
according
to
our
several
callings
)
may
be
found
of
Christ
1.
In
peace
.
2
Blameless
.
Ministers
,
Masters
,
and
all
others
in
their
places
,
that
they
may
be
found
of
him
(
at
his
coming
)
1
In
peace
;
that
is
,
justified
and
reconciled
to
him
:
2
Without
spot
,
and
blamelesse
,
2
Pet.
3.11
,
12
,
-14.
yea
so
,
and
in
such
sort
blamelesse
,
that
God
and
Christ
shall
at
that
day
judge
us
so
:
So
as
God
shall
approve
of
our
obedience
.
otherwise
doubtlesse
some
will
then
be
found
to
justifie
and
flatter
themselves
,
and
say
as
Saul
to
Samuel
,
I
have
done
the
commandement
of
the
Lord
:
1
Sam.
15.13
.
or
to
plead
their
good
and
great
works
,
Lord
,
have
we
not
prophesied
in
thy
Name
,
—
and
in
thy
Name
done
many
wonderfull
works
?
Matth.
7.22
,
23.
And
when
saw
we
thee
an
hungred
,
or
a
thirst
,
or
a
stranger
,
or
naked
,
on
sick
,
or
in
prison
,
and
did
not
minister
unto
thee
?
Matth.
25.44
,
45
,
46.
To
whom
God
will
answer
as
Samuel
to
Saul
,
what
then
meaneth
the
loud
cry
of
your
sins
unsorrowed
for
,
and
unpardoned
?
Depart
from
me
,
ye
workers
of
iniquity
:
and
so
,
whilest
the
righteous
shall
go
into
life
eternall
,
these
shall
go
away
into
everlasting
punishment
.
2
Terrour
to
the
rebellious
,
impenitent
and
disobedient
,
Ah
deer
Brethren
,
and
you
especially
,
to
whom
(
by
preaching
)
this
large
Discourse
of
Conversion
hath
been
addressed
,
Consider
what
ye
have
heard
,
and
meditate
on
these
things
;
and
the
Lord
(
in
his
rich
mercy
)
give
you
understanding
in
all
things
.
And
know
,
that
God
(
who
will
not
be
mocked
or
dallied
withall
)
will
require
an
account
of
you
concerning
the
things
you
have
heard
.
Now
advise
,
and
see
what
answer
you
will
return
unto
him
,
what
accounts
you
will
give
unto
him
,
when
either
now
,
in
your
consciences
,
or
at
death
or
the
last
judgement
he
most
certainly
wil
call
you
to
give
up
the
same
.
who
have
not
yet
begun
to
do
well
,
If
yet
you
have
not
been
so
pricked
and
wounded
in
conscience
(
by
what
you
have
heard
,
or
now
read
)
as
to
be
made
plyable
to
Gods
will
,
and
to
say
,
what
shall
we
do
?
to
your
work
again
:
Consider
the
helps
you
have
had
to
humiliation
;
pray
hard
,
and
from
the
heart
desire
that
God
would
make
them
effectuall
to
you
.
or
to
obey
the
Gospel
.
But
if
through
your
negligence
,
or
love
to
your
sins
and
vain
wayes
,
or
through
self-deceit
and
flattery
you
be
yet
to
begin
;
think
seriously
of
your
danger
,
(
lo
,
now
you
are
again
warned
)
and
lose
no
more
time
,
but
to
day
hear
the
voyce
that
hath
called
you
,
and
no
longer
harden
your
hearts
against
his
call
:
yeeld
your selves
in
obedience
to
the
Lord
.
And
take
heed
that
,
Christ
will
come
against
them
.
when
Christ
comes
,
by
death
or
otherwise
,
you
be
not
found
in
a
posture
of
disobedience
and
rebellion
against
him
;
or
,
as
the
Scripture
phrase
is
,
walking
contrary
unto
him
;
for
so
you
will
finde
him
to
walk
contrary
to
you
,
and
that
in
fury
,
Levit.
26.21
,
-24
,
-28.
You
that
now
break
his
hands
asunder
,
and
cast
away
his
cords
from
you
,
shall
finde
him
to
speak
unto
you
in
his
wrath
,
(
as
he
hath
in
great
love
and
gentlenesse
spoken
to
you
in
his
word
)
and
to
vex
you
in
his
sone
displeasure
:
crush
them
,
He
shall
break
you
with
a
rod
of
iron
,
and
dash
you
in
pieces
like
a
potters
vessell
,
Psal.
2.3
,
4
,
5
,
-9.
You
that
will
not
now
have
Christ
to
reign
over
you
;
when
he
returns
,
(
which
to
you
will
be
in
death
,
and
after
at
the
last
judgement
)
shall
hear
him
calling
you
forth
,
after
he
hath
rewarded
others
,
and
saying
,
But
those
mine
enemies
(
lo
,
how
Christ
,
even
when
he
comes
to
judge
the
world
,
accounts
of
such
as
now
are
disobedient
to
his
Gospel
)
which
would
not
that
I
should
reign
over
them
,
bring
them
hither
,
and
slay
them
before
me
,
Luke
19.27
.
punish
them
everlastingly
.
Now
that
slaying
is
a
punishing
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
;
when
the
Lord
Jesus
shall
be
revealed
from
heaven
with
his
mighty
Angels
,
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
:
2
Thess.
1.9
,
with
7
,
8.
Ah
,
deer
Brethren
,
my
Conclusion
for
you
all
shall
be
my
prayer
to
God
that
ye
do
no
evill
,
2
Cor.
13.7
.
Oh
that
I
had
Pauls
confidence
concerning
you
,
such
as
he
had
concerning
the
Thessalonians
,
2
Thes.
3.4
.
when
he
said
,
We
have
confidence
in
the
Lord
touching
you
,
that
ye
both
do
and
will
do
the
things
which
we
command
you
:
But
especially
concerning
Philemon
,
Philem.
ver.
21.
Having
confidence
in
thy
obedience
,
I
wrote
unto
thee
,
knowing
that
thou
wilt
also
do
more
then
I
say
.
Howsoever
,
my
exhortation
shall
be
that
of
the
Apostle
,
Hebr.
13.17
.
Obey
them
that
have
the
rule
over
you
,
(
or
guide
you
)
and
submit
your selves
,
for
they
watch
for
your
souls
.
And
my
prayer
his
also
,
ver.
20
,
21.
The
God
of
peace
—
make
you
perfect
in
every
good
work
,
to
do
his
will
,
working
in
you
that
which
is
wel-pleasing
in
his
sight
through
Jesus
Christ
,
to
whom
be
glory
for
ever
and
ever
.
Amen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
POSTSCRIPT
,
To
the
Christian
Reader
,
Concerning
these
times
and
the
sutableness
of
this
Text
,
and
argument
of
Compunction
to
the
same
,
and
to
the
calling
of
the
Jews
.
CHristian
Reader
;
Thou
wilt
perceive
that
in
the
whole
Treatise
of
Compunction
,
I
take
but
little
notice
of
the
times
in
which
it
is
published
,
or
of
the
present
affaires
,
feares
,
distractions
,
commotions
,
and
condition
of
our
own
Nation
,
and
of
other
the
Kings
Dominions
,
which
yet
draw
the
thoughts
as
of
our
own
so
of
all
other
nations
(
both
Popish
and
Protestant
,
who
are
much
concerned
therein
,
according
as
the
issue
shall
prove
)
and
doe
open
their
eares
to
listen
after
Newes
,
and
to
observe
what
God
will
doe
with
us
,
whom
last
of
all
he
hath
now
brought
upon
the
Stage
,
and
as
it
were
into
the
field
,
making
us
a
bloody
spectacle
of
civill
,
uncivill
,
if
not
unnaturall
war
to
the
whole
world
.
In
which
regard
,
a
Treatise
meerly
of
this
nature
,
may
seem
lesse
welcome
or
seasonable
,
whilest
men
of
all
sorts
,
especially
of
our
own
Nation
,
most
what
,
(
as
is
also
fit
)
do
study
the
times
,
and
cannot
willingly
hear
,
read
,
or
muse
on
any
thing
(
though
otherwise
necessary
and
usefull
)
but
arguments
,
books
,
and
passages
of
that
nature
;
which
doe
so
wholly
take
up
and
fill
all
presses
,
that
many
,
otherwise
worthy
and
usefull
Books
and
Arguments
,
can
scarce
presse
through
the
croud
,
or
get
passage
into
the
view
of
the
world
;
the
Presse
,
as
I
am
informed
,
not
being
at
leisure
so
much
as
formerly
it
hath
been
,
Anno
1640
,
1641.
for
the
Holy
Bible
it self
,
at
least
fewer
Bibles
sold
,
by
some
thousands
in
the
year
,
these
two
last
yeers
then
in
more
quiet
times
formerly
.
Now
though
I
,
for
that
time
and
more
,
have
,
by
Gods
providence
,
been
made
a
Spectator
only
,
(
and
that
afar
off
)
of
my
native
countries
troubles
and
distractions
,
and
as
my
calling
at
Dantzick
required
,
have
applied
my
studies
and
labours
,
to
the
particular
necessities
,
capacities
and
fitness
of
my
hearers
,
yet
I
would
not
now
be
thought
wholly
insensible
,
(
not
to
speak
of
our
sympathizing
here
with
our
own
Country
,
and
with
the
necessities
of
Ireland
(
since
the
breaking
out
of
that
horrid
Rebellion
there
)
on
the
publike
Fast-daies
in
our
small
congregation
:
)
who
formerly
,
for
so
many
yeares
,
during
the
time
of
my
liberty
and
ministery
in
New-castle
upon
Tine
,
Divine
Prognosticks
on
Isai
.
9.12
,
13.
The
needfulness
of
compunction
for
these
times
of
war
in
the
Kings
dominion
.
where
then
my
calling
lay
,
have
so
largely
and
long
prognosticated
of
such
times
.
And
doubtlesse
such
a
Treatise
as
this
,
at
least
such
Compunction
of
heart
,
as
here
is
spoken
of
,
should
not
be
thought
so
unsutable
to
these
times
,
seeing
there
can
be
little
hope
of
the
ending
of
differences
among
our selves
,
or
of
setling
peace
till
the
main
difference
of
all
(
by
the
practice
of
this
duty
,
and
the
timely
appeasing
of
Gods
just
displeasure
for
our
sins
)
be
composed
.
Unto
which
these
unkindly
dissentions
,
and
the
sword
now
drawn
amongst
us
,
do
invite
,
yea
necessitate
and
call
us
.
For
doth
not
the
Lord
of
hosts
in
this
our
day
,
call
to
weeping
and
to
mourning
,
to
baldness
,
and
to
girding
with
sack-cloth
?
And
is
it
still
a
time
for
joy
and
gladness
,
slaying
oxen
,
&c.
without
looking
to
God
,
seeing
it
is
a
day
of
trouble
and
of
treading
down
,
and
of
perplexity
,
by
the
Lord
God
of
hosts
in
the
valley
of
vision
?
Isai
.
22.5
,
11
,
12
,
13.
Is
it
not
a
time
to
be
afflicted
,
and
to
mourn
and
weep
?
and
that
we
humble
our selves
in
the
sight
of
the
Lord
,
Jam.
4.9
,
10.
and
under
the
mighty
hand
of
God
,
1
Pet.
5
,
6.
For
may
wee
not
(
as
formerly
prophesie
,
so
)
now
say
A
sword
,
a
sword
is
sharpned
,
and
also
furbished
.
It
is
sharpned
to
make
a
sore
slaughter
,
it
is
furbished
,
that
it
may
glitter
:
should
we
then
make
mirth
?
(
seeing
saith
God
)
it
contemneth
the
rod
of
my
son
,
as
every
(
other
)
tree
,
Ezek.
21.9
,
10
,
11.
Considering
the
sins
of
all
sorts
,
How
are
we
then
called
(
in
these
daies
when
the
sword
of
the
Malignant
seemeth
to
despise
the
rod
and
scepter
of
Jesus
Christ
)
from
our
former
vain
mirth
,
and
to
remember
with
sorrow
such
our
secure
feeding
,
feasting
,
masks
,
of
our
great
ones
,
shews
,
dancing
,
and
costly
playes
and
enterludes
,
some
of
them
even
on
the
Lords
day
it self
,
when
afternoon
Sermons
on
the
same
daies
were
omitted
?
What
better
way
have
we
to
appease
Gods
wrath
,
when
the
sword
is
given
(
by
Gods
justice
)
into
the
hand
of
the
slayer
,
then
upon
a
diligent
and
unpartiall
search
of
our
own
waies
,
as
the
true
causes
and
procurers
of
such
wrath
,
to
shew
our selves
truly
pricked
in
heart
and
contrite
for
the
same
,
and
so
by
true
Repentance
and
Reformation
to
turn
to
him
that
smites
us
.
From
whence
come
warres
and
fightings
among
you
?
come
they
not
hence
,
saith
holy
James
,
even
from
your
lusts
that
war
in
your
members
,
James
4.1
.
Such
lusts
,
as
pride
,
ambition
,
covetousness
,
love
of
ease
and
pleasure
,
hatred
of
those
that
are
good
,
and
thereupon
an
afflicting
of
the
just
(
a
mighty
sin
,
by
the
verdict
of
God
himself
Amos
5.12
.
)
and
such
like
raigning
in
the
Priests
as
much
as
in
any
,
Of
our
Priests
,
have
proved
not
only
the
meritorious
,
but
the
inward
moving
cause
,
the
fomenters
and
continuing
cause
of
all
our
evills
;
Of
malignant
spirits
.
especially
now
of
late
since
that
great
design
of
this
present
Parliament
,
and
their
zealous
indeavour
of
Reformation
in
Church
and
State
,
hath
stirred
up
not
only
the
Irish
Rebels
there
,
but
exasperated
the
minds
of
loos-livers
,
of
Papists
and
popishly
affected
,
and
of
Malignants
and
Delinquents
among
our selves
,
to
trouble
with
their
wiles
this
our
Israel
,
through
a
hope
to
avoid
questioning
,
and
of
being
called
to
account
for
their
own
old
misdemeanours
,
and
through
desire
still
to
injoy
their
lusts
and
former
lawless
liberty
of
sinning
,
whilest
in
the
mean
time
the
severity
of
Justice
(
of
injustice
rather
as
is
too
well
known
)
was
shewed
in
Courts
both
Civill
,
but
especially
Ecclesiasticall
,
chiefly
against
the
sincerest
,
holiest
,
and
most
conscionable
Christians
and
Ministers
,
yea
and
most
soyall
Subjects
of
his
Majesty
,
whose
molestations
and
banishments
by
false
suggestions
have
been
procured
.
Hence
also
such
interruption
of
godly
proceedings
for
Reformation
(
whilest
Christs
easie
yoke
of
discipline
is
accounted
such
a
burthen
,
and
his
cords
so
strait
)
hence
such
and
so
many
mighty
plots
and
machinations
,
such
associations
and
practises
,
such
ill
counsels
and
instigations
,
and
all
(
by
raising
a
combustion
to
hinder
the
work
of
Reformation
which
they
cannot
bear
)
to
draw
in
(
which
upon
too
just
grounds
is
feared
)
the
Irish
Rebels
to
be
our
butchers
here
also
.
Ah
poor
Ireland
!
and
ah
poor
England
!
thus
after
so
long
a
continued
outward
peace
with
the
Gospel
,
now
after
fourscore
yeers
,
to
be
divided
against
thy self
,
and
to
seek
thine
own
ruine
.
And
now
beloved
Brethren
,
let
us
but
look
to
God
,
and
we
cannot
but
(
taking
all
blame
to
our selves
)
justifie
him
,
and
say
,
in
the
midst
of
all
this
enmity
,
The
Lord
is
righteous
in
all
his
waies
,
and
holy
in
all
his
works
,
Psal.
145.17
.
Can
it
or
should
it
be
thought
any
wonder
,
These
judgements
just
,
considering
such
connivence
as
hath
been
shewed
to
practising
Priests
,
if
God
plague
and
punish
us
a
while
,
by
the
prophane
,
Popish
,
Arminian
,
Antichristian
faction
,
and
by
such
as
hold
of
superstitious
vanities
,
when
by
our
too
much
connivence
used
towards
such
,
and
countenancing
of
them
,
we
have
in
effect
and
as
God
will
take
it
,
repealed
actually
all
those
good
Lawes
and
Statutes
which
upon
most
just
cause
,
have
been
enacted
against
practising
Papists
and
Jesuites
,
and
against
prophanenesse
.
Did
not
the
Lord
punish
his
own
people
by
their
lovers
the
Assyrians
and
Caldeans
,
who
first
defiled
them
,
and
then
slew
them
with
the
sword
?
Ezek.
23.9
,
10.
17
,
21
,
22
,
23
,
&c.
And
did
not
those
Canaannites
and
other
Nations
uncast
out
,
prove
,
(
as
God
foretold
and
threatned
)
snares
and
traps
unto
Israel
,
scourges
in
their
sides
,
and
thorns
in
their
eyes
,
untill
they
perished
from
off
that
good
land
which
the
Lord
their
God
did
give
them
,
Josh.
23.13
.
concerning
whom
God
had
said
,
Exod.
23.31
,
32
,
33
,
&c.
Thou
shalt
drive
them
out
before
thee
—
They
shall
not
dwell
in
thy
land
,
lest
they
make
thee
sin
against
me
,
&c.
Exod.
23.31
,
32
,
33.
They
shall
vexe
you
in
the
land
wherein
ye
dwell
;
and
it
shall
come
to
passe
,
that
I
shall
do
unto
you
,
as
I
thought
to
do
unto
them
;
Num.
33
.
5●
,
50.
even
cast
you
out
by
them
,
whom
you
should
have
cast
out
.
Even
so
the
sparing
of
such
(
let
be
pretended
what
will
)
is
but
foolish
pity
,
Thine
eye
shall
shall
have
no
pity
upon
them
(
saith
God
.
Deut.
7.16
.
)
And
blood
spared
(
as
that
of
Jesuites
and
practising
Priests
and
Papists
)
as
well
as
spilt
,
calls
for
blood
,
as
in
King
Ahabs
foolish
pity
towards
Benhadad
.
God
in
such
case
,
curseth
such
as
keep
back
their
sword
from
blood
,
Jer.
48.10
.
The
different
course
and
issue
held
by
K.
Henry
4.
of
France
.
There
hath
never
been
any
long
while
peace
or
safety
either
to
King
or
State
,
where
such
have
been
(
whether
through
fear
or
favour
)
suffered
or
connived
withall
.
It
is
worth
our
best
observation
to
consider
the
different
course
holden
by
King
Henry
the
fourth
of
France
,
and
Queen
Elizabeth
raigning
at
the
same
time
,
with
the
different
events
and
sucesses
of
both
.
He
,
in
policy
,
saith
mine
Author
,
to
establish
the
Crown
of
France
upon
his
head
,
revolted
to
Popery
from
the
true
Religion
in
which
he
had
been
bred
,
and
re-admitted
the
Jesuits
(
after
their
just
banishment
by
solemn
Edict
of
the
Court
of
Parliament
)
not
only
into
his
Kingdome
,
but
Closet
,
making
Father
Cotton
the
Jesuite
his
Confessor
,
saying
to
some
that
would
have
disswaded
him
from
the
same
,
Give
me
then
security
for
my
life
;
fearing
it
seems
,
if
he
did
refuse
to
admit
them
,
they
would
at
one
time
or
other
find
means
to
send
him
the
same
way
after
his
Predecessour
Henry
the
third
,
who
was
murthered
by
James
Clement
a
Monk
,
through
the
perswasion
and
incouragement
of
Father
Commolet
and
others
of
the
Jesuits
society
:
Yet
at
length
himself
was
stabbed
to
the
heart
by
Ravilliac
,
through
the
instigation
(
as
by
strong
presumptions
is
probable
)
of
these
Jesuits
.
Contrariwise
,
and
Queen
Elizibeth
.
blessed
Queen
Elizabeth
though
at
first
weak
,
and
having
many
enemies
,
yet
building
by
faith
upon
God
,
and
not
upon
such
worldly
wisedome
and
policie
,
she
restored
and
maintained
true
Religion
constantly
,
reposed
her
trust
in
God
confidently
,
held
the
Jesuites
and
all
her
Popish
enemies
at
the
staves
end
stedfastly
,
put
her
Lawes
in
execution
against
them
resolutely
(
yet
without
cruelty
)
was
protected
by
God
against
all
their
hellish
plots
and
practises
miraculously
,
reigned
fourty
and
four
yeers
gloriously
,
and
departed
this
world
in
her
bed
,
in
a
ripe
age
,
peaceably
,
so
leaving
a
glorious
example
to
all
succeeding
Princes
(
and
others
)
of
constancie
and
perseverance
in
the
true
profession
of
the
Gospel
,
and
of
reposing
trust
in
God
more
then
in
humane
policy
.
Good
use
may
be
also
made
of
the
example
of
King
Solomon
.
Did
not
Solomon
King
of
Israel
(
saith
Nehemiah
,
Nehem
.
13.26
.
As
also
other
sins
,
1.
Of
great
ones
.
)
sin
by
these
(
or
such
like
)
things
?
yet
among
many
Nations
,
was
there
no
King
like
him
,
who
was
beloved
of
his
God
,
and
God
made
him
King
over
all
Israel
.
Neverthelesse
,
even
him
did
outlandish
women
cause
to
sin
.
Now
this
was
no
sooner
done
,
but
(
mark
it
)
the
Lord
was
angry
with
him
,
and
not
only
stirred
him
up
two
adversaries
whilest
he
lived
,
Rezon
and
Hadad
,
but
threatned
to
rend
the
Kingdom
from
him
,
and
to
give
it
to
Jeroboam
,
1
Kings
11
,
2
,
3
,
4-9-14-23-25
.
The
foundation
of
which
losse
was
laid
in
his
own
time
,
though
it
were
not
effected
till
his
son
Rehoboam
began
to
reign
,
who
in
a
suit
of
relaxation
made
to
him
by
the
people
,
forsaking
the
counsell
of
the
old
men
that
stood
before
Solomon
his
father
,
and
following
the
advice
of
yong
men
,
and
answering
his
people
roughly
,
he
so
occasioned
the
revolt
of
ten
Tribes
,
whilest
only
two
remained
with
him
.
Now
if
from
such
effects
already
felt
,
or
from
our
danger
and
feares
of
worse
,
we
would
unpartially
look
into
like
causes
,
we
should
soon
see
what
need
there
were
of
true
compunction
,
contrition
and
godly
sorrow
;
without
which
it
is
in
vain
by
the
use
of
any
other
meanes
,
or
by
trusting
to
an
arm
of
flesh
,
to
expect
peace
,
quietness
or
safety
.
This
is
the
only
way
,
as
it
may
concern
our
own
Nation
at
this
time
to
disappoint
the
Romish
Church
of
their
hope
,
as
it
is
expressed
in
the
late
brief
or
Bull
of
dispensation
of
the
Pope
to
his
Sonnes
in
England
.
But
are
not
the
sins
of
the
people
to
be
looked
into
as
a
main
cause
and
procurer
of
our
present
unquietnesse
and
distractions
?
2.
Of
the
people
.
Yes
doubtlesse
,
for
when
such
a
wonderfull
and
horrible
thing
is
committed
in
the
Land
(
namely
that
)
the
Prophets
prophesie
falsely
(
witness
the
Arminian
and
Popish
doctrine
taught
by
many
)
and
the
Priests
bear
rule
,
for
whose
demerits
Princes
are
left
to
themselves
.
and
are
strengthened
by
their
meanes
,
and
that
the
people
also
love
to
have
it
so
,
what
will
we
doe
in
the
end
thereof
?
Jer.
5.30
,
31.
What
can
be
expected
that
good
is
?
It
is
said
,
The
anger
of
the
Lord
was
(
first
)
kindled
against
Israel
,
and
(
then
)
he
moved
(
or
suffered
Satan
to
move
)
King
David
against
Israel
to
say
to
Joab
(
though
unwilling
)
go
number
Israel
and
Judah
,
and
all
to
the
end
that
a
plague
might
come
upon
Israel
,
2
Sam.
24.1
.
Now
our
people
have
(
besides
all
their
other
provocations
)
so
generally
complied
with
their
Priests
(
for
so
in
a
more
Popish
sence
they
will
be
called
)
and
with
their
Prophets
and
strengthned
them
by
their
readiness
to
entertain
their
opinions
,
superstititions
and
new
Ceremonies
,
and
are
yet
such
enemies
to
Reformation
,
yea
and
yet
so
generally
senceless
of
our
present
sufferings
in
the
true
causes
thereof
,
that
we
have
just
cause
to
thinke
that
his
Majesty
(
whose
Throne
ever
be
guiltlesse
)
is
,
what
by
the
demerit
of
their
ill
deeds
what
by
their
ill
counsell
and
instigation
,
moved
to
say
,
go
,
number
England
and
Wales
,
array
as
many
as
you
can
,
&c.
and
all
that
the
deserved
wrath
may
(
at
length
)
fall
upon
themselves
as
the
first
and
chief
procurers
of
these
evills
;
and
that
withall
the
better
affected
among
them
may
be
further
tried
,
humbled
,
approved
,
and
prepared
for
after
mercies
.
Yet
good
hope
upon
our
humiliation
and
reformation
,
Howsoever
,
our
good
hope
is
that
upon
our
more
solemn
,
yea
and
daily
humiliations
in
compunction
of
heart
for
our
own
sins
and
the
sins
of
the
land
and
times
,
God
(
after
some
triall
)
will
graciously
be
pleased
to
crown
the
pious
,
laborious
,
and
constant
indeavours
of
this
present
Parliament
with
an
happy
end
,
both
for
our selves
,
with
a
peaceable
and
blessed
conclusion
and
happy
Reformation
,
now
to
be
begun
,
and
in
due
time
further
to
be
setled
according
to
his
word
in
our
own
Churches
of
great
Brittain
,
and
Ireland
,
other
nations
,
and
(
as
our
hope
is
)
to
be
followed
(
in
his
good
time
also
)
by
others
in
other
Countries
by
degrees
,
and
so
long
till
the
great
stumbling
block
,
and
main
hinderance
of
the
Jewes
conversion
and
calling
again
,
in
and
by
the
downfall
of
Rome
,
be
removed
out
of
the
way
.
and
especially
the
Jewes
,
Now
that
the
Iewes
shall
be
called
and
again
received
as
from
the
dead
,
and
graffed
into
their
own
Olive-tree
(
their
sins
according
to
Gods
election
and
love
taken
away
,
and
the
vail
of
their
ignorance
removed
)
we
need
not
doubt
.
whose
calling
and
conversion
we
expect
,
See
Rom.
11
.
12.-15-23
,
24.
to
29.2
Cor.
3.14
,
15
,
16.
And
for
the
occasions
and
grounds
thereof
,
we
may
more
then
probably
conclude
,
when
they
shall
be
pricked
in
heart
,
upon
like
grounds
,
that
by
Gods
blessing
they
shall
be
the
same
for
effect
and
in
the
general
which
they
were
(
by
the
same
grace
working
effectually
)
to
these
in
this
my
Text
;
where
that
old
prophesie
of
Zachary
only
began
to
be
fulfilled
,
God
having
on
that
day
of
Pentecost
(
in
outward
and
visible
signs
and
otherwise
)
poured
upon
them
(
the
hearers
as
well
as
teachers
)
the
spirit
of
grace
and
supplications
:
And
saith
the
Lord
,
Zach.
19.9
,
10
,
11.
they
shall
look
upon
me
whom
they
have
pierced
,
and
they
shall
mourn
for
him
,
as
one
mourneth
for
his
only
son
,
and
shall
be
in
bitternesse
for
him
,
as
one
that
is
in
bitterness
for
his
first
born
.
Now
when
was
it
that
these
were
so
pricked
in
heart
and
mourned
?
as
were
these
Jewes
here
in
my
Text
,
but
when
they
were
convicted
,
first
of
Christs
glory
,
and
that
Jesus
the
son
of
Mary
,
being
now
advanced
to
glory
at
the
right
hand
of
the
Father
,
was
made
(
and
declared
)
of
God
to
be
both
Lord
and
Christ
.
Secondly
,
or
withall
of
their
own
sin
and
unworthy
carriage
towards
him
,
whom
they
were
truly
charged
to
have
crucified
,
as
appeares
by
the
close
of
Peters
Sermon
in
the
words
immediatly
preceding
my
Text
,
Acts
2.36
.
And
when
shall
the
body
of
the
scattered
Nation
of
the
Jewes
mourn
,
and
convert
to
God
?
but
when
they
also
shall
be
convinced
,
namely
,
first
of
the
glory
and
power
of
Jesus
Christ
,
and
withall
of
their
own
wicked
blasphemies
and
sins
against
him
so
loving
a
Saviour
.
Vpon
conviction
and
fight
1.
Of
the
glory
of
Christ
,
1.
Christ
to
their
conviction
,
will
at
length
even
here
on
earth
(
though
I
will
not
say
,
by
a
bodily
appearance
and
residence
amongst
us
)
shew
himself
King
of
his
Church
,
and
deliver
(
as
once
the
Israelites
from
Pharaoh
,
and
the
Ark
from
the
Philistines
,
and
himself
out
of
the
power
of
death
and
the
grave
so
)
it
from
the
tyranny
of
Antichrist
,
and
from
all
yokes
of
superstitious
ceremonies
,
and
of
his
power
and
victory
over
Antichrist
,
and
other
enemies
spirituall
and
bodily
.
and
tyrannicall
government
which
hath
so
long
(
and
that
in
part
,
even
since
the
time
of
Reformation
)
lien
upon
the
necks
of
his
people
;
as
also
from
all
licentious
doctrines
and
practises
.
The
Kings
of
the
earth
and
of
the
world
(
whom
those
three
unclean
spirits
coming
out
of
the
mouth
of
the
Dragon
,
Beast
and
false
Prophet
,
shall
gather
to
the
battell
of
that
great
day
of
God
Almighty
into
a
place
called
Armageddon
to
make
war
against
Christ
,
Rev.
16.
or
as
he
is
called
the
word
of
God
,
King
of
Kings
,
and
Lord
of
Lords
,
who
sits
on
the
white
Horse
,
and
against
his
Army
,
Rev.
19.11,12
,
-18
,
19.
)
those
Kings
I
say
,
by
their
ill
successe
shall
at
length
see
and
acknowledge
,
as
the
power
of
Christ
,
against
whom
they
warred
,
so
their
own
madness
in
opposing
him
and
his
people
,
and
how
they
have
been
deluded
,
and
so
,
not
knowing
what
to
do
or
how
to
be
saved
in
their
own
Religion
and
way
,
shall
at
length
abandon
the
same
,
embrace
the
truth
and
way
of
Christ
,
and
submit
to
his
Scepter
.
Then
shall
they
hate
the
whore
,
and
see
the
abominations
of
poperie
:
and
so
shall
Euphrates
be
dried
up
,
that
is
,
(
as
a
good
Author
doth
interpret
)
the
succours
,
Mr.
Cotton
on
the
sixt
viall
.
supplies
and
revenues
of
Rome
,
that
the
way
of
the
Kings
of
the
East
,
(
whom
the
best
Interpreters
make
the
Jewes
)
may
be
prepared
,
Revel.
16.12
,
13
,
&c.
for
then
also
(
by
the
same
successe
of
the
battel
in
Armageddon
)
shall
the
Jewes
see
the
mighty
power
of
Christ
in
rooting
out
all
Idolatry
and
superstitions
(
and
prophanenesse
of
Professors
)
which
have
so
long
kept
and
hindred
them
from
comming
to
the
knowledge
and
acknowledgement
of
their
Messias
.
2.
Of
their
own
sin
,
in
crucifying
and
rejecting
▪
him
.
2.
Then
also
upon
conviction
of
their
sin
against
their
Messias
and
King
(
now
acknowledged
by
them
)
there
shall
be
great
mourning
,
but
in
a
godly
manner
,
as
at
the
mourning
of
Hadadrimmon
(
upon
the
death
of
good
King
Josiah
)
in
the
valley
of
Mageddon
(
unto
which
this
Armageddon
may
allude
.
)
Which
mourning
shall
be
in
compunction
,
such
as
this
in
my
Text
was
,
and
with
contrition
of
heart
,
not
only
because
Jesus
(
now
acknowledged
their
Messias
and
the
King
of
glory
)
was
crucified
by
them
,
but
also
for
them
,
and
his
blood
shed
even
for
them
that
spilt
it
.
Yet
their
sin
in
crucifying
and
rejecting
him
so
long
,
yea
of
cursing
the
name
the
Lord
Jesus
in
their
Liturgies
,
praying
that
it
might
perish
from
under
these
heavens
,
and
from
above
this
earth
,
shall
be
their
sorrow
also
,
as
having
so
long
brought
them
and
their
fathers
under
the
curse
of
Cain
,
Gen.
4.14
.
and
made
them
no
better
then
fugitives
and
vagabonds
in
the
earth
.
Thus
,
when
the
enemies
of
the
Church
,
and
that
man
of
sin
,
shall
as
well
by
the
mouth
●f
the
sword
,
as
by
the
sword
of
the
mouth
be
destroyed
,
Rev.
19.21
.
these
Jewes
convinced
by
them
both
,
shall
mourn
and
come
to
true
repentance
.
After
which
,
Christ
shall
reign
in
the
purity
and
power
of
his
Ordinances
here
on
earth
,
and
in
due
time
after
make
his
appearance
as
a
glorious
King
,
and
judge
of
quick
and
dead
,
and
come
to
wipe
all
teares
from
the
eyes
of
true
mourners
,
according
to
his
gracious
promise
,
Joh.
14.3
.
I
will
come
again
and
receive
you
unto
my self
,
that
where
I
am
,
there
may
yee
be
also
:
Rev.
22.20
.
Surely
I
come
quickly
.
Amen
.
Even
so
,
Come
Lord
Jesus
.
Dantzick
,
October
30.
1642.
FINIS
.