Archbishop
LEIGHTON'S
SERMONS
.
SERMONS
Preached
by
Dr.
Robert
Leighton
Late
Archbishop
of
GLASGOW
.
PUBLISHED
,
At
the
desire
of
his
Friends
,
after
his
Death
,
from
his
Papers
written
with
his
own
hand
.
He
was
a
burning
and
a
shining
Light
,
and
ye
were
willing
for
a
Season
to
rejoyce
in
his
Light
,
St.
Job
.
5.
35.
He
being
dead
,
yet
speaketh
,
Heb.
11.
4.
LONDON
:
Printed
,
for
S.
K.
and
are
to
be
sold
by
Awnsham
and
John
Churchill
,
at
the
Black-Swan
in
Pater-Noster
Row
,
MDCXCII
.
TO
THE
PIOUS
and
DEVOUT
READER
.
THE
Discourses
here
published
,
are
but
a
small
taste
of
a
great
many
more
that
were
written
by
the
same
most
Reverend
Author
.
A
Judgment
will
be
made
from
the
reception
these
meet
with
,
concerning
the
Publishing
other
Discourses
by
the
same
Pen.
His
Composures
in
Latin
(
which
appear
to
have
been
written
and
delivered
when
he
was
Principal
of
the
Colledge
of
Edinburgh
)
are
also
Transcribing
for
the
Press
,
and
may
in
a
convenient
time
see
the
light
,
for
they
need
not
fear
it
.
He
never
appeared
in
Print
upon
any
occasion
in
his
whole
Life
,
and
th●
few
Men
have
been
more
sollidly
Learned
in
the
whole
compass
of
Learning
,
then
he
was
,
to
which
he
had
added
a
perfect
Command
of
the
purity
of
the
Latin
Tongue
;
and
a
more
than
ordinary
knowledge
of
the
Greek
,
Hebrew
,
and
other
Oriental
Languages
,
yet
he
never
once
broke
through
that
profound
humility
,
which
made
him
judge
himself
neither
fit
to
write
,
nor
speak
,
tho
he
did
both
to
a
great
perfection
.
Some
words
that
dropt
from
him
occasionally
some
time
before
his
Death
against
the
Publishing
of
his
Papers
,
put
those
in
whose
hands
they
were
,
under
no
small
difficulties
what
to
do
with
them
,
till
they
maturely
considered
the
difference
there
ought
to
be
made
between
a
settled
resolute
purpose
,
and
an
humble
Answer
to
a
Question
put
to
him
,
concerning
them
.
Which
was
considered
only
as
an
Effect
of
that
modesty
,
which
was
eminent
in
him
to
a
very
high
degree
;
and
which
gave
a
peculiar
Luster
to
all
his
other
Excellencies
.
The
Author
was
so
averse
to
all
Controversies
,
that
he
thought
the
best
way
to
refine
some
low
Notions
,
was
to
graft
great
and
high
thoughts
on
them
;
And
therefore
instead
of
attacking
them
,
or
disputing
about
them
,
he
study'd
to
improve
them
to
some
pious
Reflection
.
If
he
went
along
with
some
of
the
received
Notions
of
that
Age
and
Place
he
lived
in
,
he
made
them
much
brighter
,
and
less
offencive
by
his
way
of
handling
them
.
If
the
meanness
of
Stile
which
then
prevailed
threw
him
into
a
little
more
Art
than
agrees
with
that
chastness
of
Stile
which
now
takes
place
,
it
is
,
what
all
Men
,
who
have
raised
the
strain
of
their
Language
have
fallen
into
at
first
:
But
I
will
not
pretend
to
excuse
that
,
which
(
I
confess
)
I
admire
,
and
by
which
I
my self
have
been
so
sensibly
Edifi'd
,
that
I
have
been
at
some
pains
to
cause
to
be
coppied
out
for
the
Press
what
the
Author
writ
in
so
neglected
a
manner
with
his
own
hand
.
The
Author
was
the
delight
and
wonder
of
all
that
knew
him
,
his
Thoughts
were
Noble
,
and
his
Expressions
Beautiful
,
his
Gesture
and
pronounciation
(
peculiar
to
himself
)
had
a
Gravity
,
a
Majesty
,
and
yet
a
sweetness
in
them
,
that
many
severe
Judges
have
often
said
,
were
beyond
all
that
they
had
ever
seen
at
home
or
abroad
.
That
which
gave
the
greatest
authority
to
all
he
said
,
was
,
that
his
Life
was
such
a
continued
course
of
Sublimest
Vertue
,
and
the
most
elevated
Piety
,
that
has
appeared
in
this
Age.
Those
who
have
known
him
the
most
,
and
the
longest
,
have
often
said
,
that
in
a
course
of
many
years
acquaintance
,
they
scarcely
ever
saw
him
once
out
of
that
deeply
serious
State
in
which
they
themselves
wish'd
to
be
found
in
their
last
minutes
.
This
may
look
somewhat
high
to
those
who
knew
him
not
:
But
those
who
did
know
him
,
and
are
yet
alive
,
will
,
I
am
confident
,
justifie
the
truth
of
this
short
Character
.
A
fuller
Account
of
his
Life
is
promised
by
a
better
Pen
,
and
therefore
I
will
say
no
more
on
a
Subject
,
that
I
am
very
sensible
is
too
high
for
me
to
manage
.
To
Conclude
,
I
,
who
reckon
,
that
the
knowledge
I
had
of
him
for
some
years
,
the
few
Sermons
I
heard
him
preach
,
and
the
many
of
his
Composing
which
I
have
read
,
will
be
no
small
Article
of
the
Accompt
I
must
render
at
the
last
and
dreadful
Day
,
have
thought
it
one
part
of
my
Duty
to
be
Instrumental
to
communicate
these
to
others
,
who
I
hope
will
profit
more
by
them
,
than
I
my self
have
been
able
yet
to
do
.
And
in
this
hope
and
assurance
I
recommend
those
Discourses
and
the
Readers
of
them
,
to
the
Blessing
and
Grace
of
Almighty
God
through
his
Son
Jesus
Christ
our
Lord
.
SERMON
,
I.
PREFACE
.
MAny
and
great
are
the
Evils
that
lodge
within
the
heart
of
man
,
and
they
come
forth
abundantly
both
by
the
Tongue
,
and
by
the
Hand
,
yet
the
heart
is
not
emptied
of
them
;
yea
,
the
more
it
vent
them
outwardly
,
the
more
they
increase
within
:
Well
might
he
that
knew
the
heart
so
well
,
call
it
an
evil
Treasure
:
We
find
the
Prophet
Ezekiel
in
his
8
Chap.
Led
by
the
Lord
in
vision
to
Jerusalem
,
to
view
the
sins
of
the
Jews
that
remained
in
time
of
the
Captivity
;
when
he
had
shewed
him
one
abomination
,
he
caused
him
to
dig
through
the
Wall
,
to
enter
and
discover
more
,
and
so
directed
him
several
times
,
from
one
place
to
another
,
and
still
said
I
will
shew
thee
yet
greater
abominations
:
Thus
is
it
with
those
,
whom
the
Lord
leads
into
an
Examination
of
their
own
hearts
(
for
men
are
usually
strangers
to
themselves
)
by
the
light
of
his
Word
and
Spirit
going
before
them
,
he
lets
them
see
heaps
of
abominations
in
every
Room
,
and
the
vil●st
in
the
most
retired
and
darkest
corners
;
and
truly
should
he
leave
them
there
they
would
despair
of
remedy
;
no
,
he
makes
this
discovery
on
purpose
that
they
should
sue
to
him
for
help
.
Do
so
then
as
many
as
have
taken
any
notice
of
the
evils
of
your
own
hearts
;
tell
the
Lord
they
're
is
own
works
;
he
formed
the
heart
of
man
within
him
,
and
they
are
his
own
choice
too
,
My
Son
give
me
thy
heart
.
Intreat
him
to
redress
all
those
abuses
wherewith
Satan
and
Sin
have
filled
it
,
and
then
,
to
take
possession
of
it
himself
,
for
therein
consists
its
happiness
.
This
is
,
or
should
be
,
a
main
end
of
our
resortings
to
his
House
,
and
Service
:
Wrong
not
your selves
so
far
as
to
turn
these
serious
exercises
of
Religion
,
into
an
idle
divertisement
.
What
a
happiness
were
it
,
if
every
time
you
come
to
his
solemn
worship
,
some
of
your
strongest
sins
did
receive
a
new
wound
,
and
some
of
your
weakest
graces
a
new
strength
.
James
III.
17.
But
the
Wisdom
that
is
from
above
,
is
first
Pure
,
then
Peaceable
,
Gentle
,
and
easie
to
be
intreated
,
full
of
Mercy
and
good
Fruits
,
without
Partiality
,
and
without
Hypocrisie
.
GOD
doth
know
that
in
the
day
that
ye
shall
eat
thereof
your
eyes
shall
be
opened
,
and
ye
shall
be
●s
Gods
knowing
good
and
evil
,
was
the
first
hissing
of
that
old
Serpent
,
by
which
he
poysoned
Mankind
in
the
Root
.
Man
not
contented
with
the
impression
of
God's
Image
in
which
he
was
Created
,
lost
it
by
catching
at
a
shadow
;
climbing
higher
than
his
station
he
fell
far
below
it
;
seeking
to
be
more
than
man
,
to
become
as
God
,
he
made
himself
less
then
Man
,
he
lodged
not
at
night
in
honor
,
but
became
as
the
Beasts
that
perish
;
ever
since
Nature's
best
Wisdom
is
full
of
Impurity
Turbulency
,
and
Distemper
:
Nor
can
any
thing
rectifie
it
,
but
a
Wisdom
from
above
,
that
both
cleanseth
and
composeth
the
Soul
,
It
is
first
Pure
,
and
then
Peaceable
.
This
Epistle
,
as
some
that
follow
,
is
called
,
General
,
both
by
reason
of
the
dispersion
of
the
parties
to
whom
it
is
addrest
,
and
the
universality
of
the
Subject
which
it
treats
:
Containing
a
great
number
(
if
not
all
)
of
the
necessary
Directions
and
Comforts
of
a
Christians
life
,
both
from
the
Active
,
and
Passive
part
of
it
.
It
's
evident
that
the
Apostles
main
design
is
,
to
arm
the
dispersed
Jews
against
all
kinds
of
temptations
,
both
these
of
affliction
,
in
the
1
Chap.
at
the
2.
verse
,
and
sinful
Temptations
verse
13.
And
having
discoursed
of
two
special
means
of
strengthening
them
against
both
,
speaking
to
God
in
Prayer
,
and
hearing
God
speak
in
his
Word
,
in
the
two
last
verses
of
that
1
Chap.
he
recommends
,
as
chief
duties
of
Religion
,
and
sure
evidences
of
integrity
in
Religion
,
first
Meekness
,
and
Moderation
chiefly
in
their
Speeches
,
and
then
Charity
,
and
Purity
in
their
Actions
;
insisting
largely
upon
the
latter
,
in
the
2.
Chapter
,
and
upon
the
former
,
the
ruling
of
the
Tongue
in
this
3.
Chap.
and
here
towards
the
end
of
it
he
shews
the
true
opposite
spring
of
miscarriage
in
Speech
and
Action
,
and
of
right
ordering
and
regulating
of
both
;
evil
Conversation
,
Strifes
,
and
Envyings
,
are
the
fruits
of
a
base
Wisdom
that
is
Earthly
,
Sensual
,
and
Devilish
,
verse
15.
But
Purity
,
Meekness
,
and
Mercy
,
are
the
proper
effects
,
and
certain
signs
of
Heavenly
Wisdom
.
The
Wisdom
that
is
from
above
,
is
first
Pure
:
its
gentleness
can
agree
with
any
thing
except
Impurity
:
then
its
Peaceable
,
it
offends
no
body
,
except
Purity
offend
them
:
It
is
not
raging
and
boistrous
;
It
is
not
only
Pure
,
being
void
of
that
mire
and
dirt
,
which
the
wicked
are
said
to
cast
out
like
the
Sea
,
Isa.
57.
20.
But
peaceable
likewise
,
not
swelling
,
and
restless
like
the
Sea
as
is
there
said
of
the
wicked
;
nor
is
it
only
peaceable
negatively
,
not
offending
,
but
as
the
word
bears
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pacifique
,
disposed
to
make
,
and
seek
Peace
,
and
as
it
readily
offends
none
,
so
it
is
not
easily
offended
;
't
is
Gentle
and
Moderate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
if
offended
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
easily
entreated
to
forgive
;
and
as
it
easily
passeth
by
mens
offences
,
so
it
doth
not
pass
by
,
but
looks
upon
their
distresses
,
and
wants
;
as
full
of
compassion
,
as
it
is
free
from
unruly
and
distemper'd
passions
,
nor
rests
it
in
an
affecting
sympathy
,
its
Mercy
is
helpful
,
full
of
mercy
,
and
good
fruits
,
and
it
both
forgives
,
and
pities
,
and
gives
without
partiality
,
and
without
Hypocrisie
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
The
word
may
as
well
bear
another
sense
,
no
less
suiting
both
with
this
Wisdom
,
and
these
its
other
qualities
:
That
is
,
not
taking
upon
it
a
censorious
discerning
,
and
judging
of
others
:
They
that
have
most
of
this
Wisdom
,
are
least
rigid
to
those
that
have
less
of
it
;
I
know
no
better
evidence
of
strength
in
grace
,
then
to
bear
much
with
those
that
are
weak
in
it
.
And
lastly
,
as
it
spares
the
infirmities
of
others
,
so
it
makes
not
false
and
vain
shews
of
its
own
excellencies
,
't
is
without
Hypocrisie
.
This
denies
two
things
,
both
Dissimulation
and
Ostentation
;
the
art
of
Dissembling
or
Hypocrite
craft
,
is
no
part
of
this
Wisdom
;
and
for
the
other
Ostentation
,
surely
the
air
of
applause
is
too
light
a
purchase
for
solid
Wisdom
.
The
works
of
this
Wisdom
may
be
seen
,
yea
they
should
be
seen
,
and
may
possibly
be
now
and
then
commended
;
but
they
should
not
be
done
for
that
low
end
,
either
to
be
seen
or
to
be
commended
;
surely
no
,
being
of
so
noble
extraction
,
this
having
descended
from
Heaven
,
will
be
little
careful
for
the
estimation
of
those
that
are
of
the
Earth
,
and
are
but
too
often
of
the
Earth
,
Earthly
.
The
due
order
of
handling
these
particulars
more
fully
cannot
well
be
mist
:
Doubtless
the
Subject
,
Wisdom
from
above
,
requires
our
first
consideration
,
next
the
excellent
qualities
that
are
attributed
to
it
,
and
lastly
their
order
is
to
be
considered
;
the
rather
because
so
clearly
exprest
,
first
Pure
then
Peaceable
,
&c.
Wisdom
from
above
]
There
be
two
things
in
that
:
There
's
the
general
term
of
Wisdom
common
to
diverse
sorts
of
Wisdom
,
though
most
eminently
,
and
truly
belonging
to
this
best
Wisdom
.
Then
there
is
the
Birth
or
Original
of
this
Wisdom
,
serving
as
its
difference
to
specifie
and
distinguish
it
from
all
the
rest
,
Wisdom
from
above
.
Wisdom
in
the
general
is
a
very
plausible
word
among
men
;
who
is
there
that
would
not
willingly
pass
for
wise
,
yea
often
those
that
are
least
of
all
such
,
are
most
desirous
to
be
accounted
such
,
and
where
this
fails
them
,
they
usually
make
up
that
want
in
their
own
conceit
,
and
strong
opinion
:
nor
do
men
only
thus
love
the
reputation
of
Wisdom
,
but
they
naturally
desire
to
be
wise
,
as
they
do
to
be
happy
;
yet
through
corrupt
Natures
blindness
,
they
do
as
naturally
mistake
and
fall
short
both
of
the
one
and
the
other
,
and
being
once
wrong
,
the
more
progress
they
make
,
they
are
further
out
of
the
way
.
And
pretending
to
Wisdom
in
a
false
way
,
they
still
befool
themselves
,
as
the
Apostle
speaks
,
Rom.
1.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Professing
themselves
to
be
wise
,
they
became
fools
.
Our
Apostle
v.
15.
speaking
of
that
wicked
Wisdom
,
that
is
fruitful
of
Wrongs
,
Striffes
,
and
Debates
,
and
that
is
only
abusively
to
be
called
Wisdom
,
shews
what
kind
of
Wisdom
it
is
,
by
three
notable
Characters
,
Earthly
,
Natural
,
and
Devilish
,
which
though
they
be
here
joyntly
attributed
to
one
and
the
same
subject
,
yet
we
may
make
use
of
them
to
signifie
some
differences
of
false
Wisdom
.
There
is
an
Infernal
,
or
devilish
Wisdom
,
proper
for
contriving
cruelties
,
and
oppressions
,
or
subtil
shifts
,
and
deceits
,
that
make
A
theism
a
main
Basis
and
Pillar
of
State
policy
;
Such
are
those
that
devise
mischief
upon
their
Beds
,
&c.
Mich.
2.
This
is
Serpentine
Wisdom
not
joyned
with
,
but
most
opposite
to
the
Dove
like
simplicity
.
There
is
a
Earthly
Wisdom
that
draws
not
so
deep
in
impiety
,
as
that
other
,
yet
is
sufficient
to
keep
a
man
out
of
all
acquaintance
with
God
and
Divine
matters
,
and
is
drawing
his
eye
perpetually
downwards
,
employing
him
in
the
pursuit
of
such
things
as
cannot
fill
the
Soul
,
except
it
be
with
anguish
and
vexation
,
Ezek.
28.
4
,
5.
That
dexte●ity
of
gathering
Riches
,
where
it
s
not
attended
with
the
Christian
art
of
right
using
them
,
abases
mens
Souls
and
indisposes
them
wholly
for
this
Wisdom
that
is
from
above
.
There
is
a
natural
Wisdom
far
more
plausible
then
the
other
two
,
more
harmless
then
that
hellish
Wisdom
,
and
more
refined
than
that
earthly
Wisdom
,
yet
no
more
able
to
make
man
holy
,
and
happy
than
they
;
Natural
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
t
is
the
word
the
Apostle
St.
Paul
useth
1
Cor.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
naming
the
natural
man
by
his
better
part
,
his
Soul
;
intimating
that
the
Soul
,
even
in
the
highest
faculty
of
it
,
the
Understanding
,
and
that
in
the
highest
pitch
of
excellency
to
which
Nature
can
raise
it
,
is
blind
in
spiritual
objects
;
things
that
are
above
it
,
cannot
be
known
but
by
a
Wisdom
from
above
.
Nature
neither
affords
this
Wisdom
,
nor
can
it
of
it self
acquire
it
.
This
is
to
advertise
us
,
that
we
mistake
not
Morality
and
common
Knowledge
even
of
Divine
things
,
for
the
Wisdom
that
is
from
above
.
This
may
raise
a
man
high
above
the
vulgar
,
as
the
Tops
of
the
highest
Mountains
leave
the
Valleys
below
them
;
yet
is
it
still
as
far
short
of
true
supernatural
Wisdom
,
as
the
highest
Earth
is
of
the
highest
Sphere
.
There
is
one
main
point
of
the
method
of
this
Wisdom
that
is
of
most
hard
digestion
to
a
natural
man
,
and
the
more
natural
wise
he
be
,
the
worse
he
likes
it
,
If
any
man
would
be
Wise
,
let
him
become
a
Fool
that
he
may
become
Wise
,
1
Cor.
3.
18.
There
is
nothing
gives
Nature
a
greater
prejudice
against
Religion
than
this
initial
point
of
self
denial
:
when
men
of
eminent
Learning
or
the
strong
Politicians
hear
,
that
if
they
will
come
to
Christ
,
they
must
renounce
their
own
Wisdom
to
be
fit
for
his
,
many
of
them
go
away
as
sorrowful
as
the
young
Man
,
when
he
heard
of
selling
all
his
Goods
and
giving
them
to
the
Poor
.
Jesus
Christ
is
that
eternal
and
substantial
Wisdom
that
came
from
above
,
to
deliver
men
from
perishing
in
their
affected
folly
,
as
you
find
it
at
large
,
Prov.
8.
St.
Paul
in
the
1
Chap.
of
his
first
Epistle
to
the
Cor.
calls
him
the
Wisdom
of
God
,
v.
24.
That
shews
his
excellency
in
himself
,
and
verse
30.
He
tells
us
that
he
is
made
of
God
our
Wisdom
.
That
shews
his
usefullness
to
us
,
and
by
him
alone
is
this
infused
Wisdom
from
above
conveyed
to
us
;
In
him
are
the
hid
Treasures
of
Wisdom
and
Knowledge
Col
,
2.
3
▪
And
from
his
fulness
(
if
at
all
)
we
all
receive
Grace
for
Grace
;
and
of
all
graces
,
first
some
measures
of
this
Wisdom
,
without
which
no
man
can
know
himself
,
much
less
can
he
know
God
.
Now
this
supernatural
Wisdom
hath
in
it
both
Speculation
and
Prudence
.
It
is
Contemplative
,
and
Practical
.
These
two
must
not
be
separated
,
I
Wisdom
dwell
with
Prudence
,
Prov.
8.
12.
This
Wisdom
in
its
contemplative
part
reads
Christ
much
and
discovers
in
him
a
new
World
of
hidden
excellencies
unknown
to
this
old
World
,
There
are
Treasures
of
Wisdom
in
him
Col.
2.
3.
But
they
are
Hid
,
and
no
eye
sees
them
,
but
that
which
is
enlightened
with
this
Wisdom
:
No
,
it
s
No
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
which
is
in
the
Bosom
of
the
Father
,
he
hath
declared
him
,
S.
Joh.
1.
18.
What
wonder
if
the
unlettered
,
and
despised
Christian
know
more
of
the
mysteries
of
Heaven
,
than
the
Naturalist
,
though
both
Wise
and
Learned
?
Christ
admits
the
Believer
into
his
Bosom
,
and
He
is
in
the
Bosom
of
the
Father
.
But
withal
know
,
that
all
this
knowledge
though
speculatively
high
,
yet
descends
to
Practice
;
as
it
learns
what
God
is
,
so
it
thence
teacheth
Man
,
what
he
should
be
:
This
Wisdom
flows
from
Heaven
,
and
a
Heavenly
Conversation
flows
from
it
,
as
we
find
it
there
Charactered
by
these
practical
Graces
of
Purity
,
Peace
,
Meekness
,
&c.
This
Wisdom
represents
to
us
,
the
Purity
of
God's
Nature
,
1
Joh.
3.
3.
It
gives
the
Soul
an
eye
to
see
the
Comeliness
and
Beauty
of
Purity
,
as
the
Philosopher
said
of
Vertue
,
to
the
end
it
might
be
loved
,
he
would
wish
no
more
but
that
it
could
be
seen
,
and
as
it
thus
morally
perswades
,
so
by
an
insensible
vertue
it
assimilates
the
Soul
to
Christ
,
by
frequent
contemplation
:
It
also
produces
all
the
motives
to
Holiness
,
and
Obedience
;
it
begets
these
precious
qualities
in
the
Soul
,
it
giveth
a
Christian
a
view
of
the
matchless
Vertues
that
are
in
Christ
,
and
stirs
him
up
to
a
diligent
,
though
imperfect
imitation
of
them
;
it
sets
before
us
Christ's
spotless
Purity
,
in
whose
mouth
there
was
no
guile
,
and
so
invites
us
to
Purity
;
it
represents
the
perpetual
calmness
of
his
Spirit
,
that
no
tempest
could
reach
to
disturb
it
;
in
his
mouth
there
was
contentious
noise
,
his
voice
was
not
heard
in
the
Streets
,
and
this
recommends
,
Peaceableness
,
and
Gentleness
,
and
so
in
the
rest
here
mentioned
.
Hence
I
conceive
may
be
fitly
learned
for
our
Use
,
seeing
there
is
a
due
Wisdom
and
Knowledge
necessary
for
guidance
,
and
directing
in
the
ways
of
Purity
and
Peace
.
'T
is
evident
,
that
gross
ignorance
cannot
consist
with
the
Truth
of
Religion
,
much
less
can
it
be
a
help
,
and
advantage
to
it
.
I
shall
never
deny
that
a
false
superstitious
Religion
stands
in
need
of
it
;
not
too
much
Scripture
Wisdom
for
the
people
:
The
pomp
of
that
vain
Religion
,
like
Court
Masks
,
shews
best
by
candle
light
;
fond
Nature
likes
it
well
;
the
day
of
spiritual
Wisdom
would
discover
its
imposture
too
clearly
.
But
to
let
their
foul
Devotion
pass
,
(
for
such
it
must
needs
be
,
that
is
born
of
so
black
a
Mother
as
ignorance
)
let
this
Wisdom
at
least
be
justified
of
these
that
pretend
to
be
her
Children
.
'T
is
lamentable
that
amongst
us
,
where
knowledge
is
not
withheld
,
men
should
through
Sloth
and
Love
of
darkness
,
deprive
themselves
of
it
.
What
abundance
of
almost
brutish
ignorance
,
is
amongst
the
Commons
?
and
thence
uncleanness
,
and
all
manner
of
wickedness
;
a
darkness
that
both
hides
and
increaseth
impurity
:
What
's
the
reason
of
so
much
impiety
,
and
iniquity
in
all
places
;
but
the
want
of
the
knowledge
of
God
?
Hosea
2.
1
,
2.
and
2
Thes.
2.
9.
Not
knowing
Jesus
Christ
,
and
not
obeying
his
Gospel
are
joyned
together
.
It
will
be
found
true
,
that
where
there
is
no
obedience
,
there
is
no
right
knowledge
of
Christ
:
But
out
of
all
question
where
there
is
not
a
competency
of
knowledge
,
there
can
be
no
obedience
;
and
as
these
two
lodge
together
,
so
observe
what
attends
them
both
,
ibid.
He
shall
come
in
flaming
fire
to
render
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
And
if
there
be
any
that
think
to
shroud
unpunished
amongst
the
thickets
of
ignorance
,
especially
amidst
the
means
of
knowledge
,
take
notice
of
this
,
though
it
may
hide
the
deformity
of
Sin
from
your
own
sight
for
a
time
,
it
cannot
palliate
it
from
the
piercing
eye
,
nor
cover
it
from
the
revenging
hand
of
Divine
Justice
.
As
you
would
escape
then
that
wrath
to
come
,
come
to
Wisdom's
School
,
and
how
simple
soever
ye
be
as
to
this
World
,
if
you
would
not
perish
with
the
World
,
learn
to
be
wise
unto
Salvation
.
And
truly
its
mainly
important
for
this
effect
,
That
the
Ministers
of
the
Gospel
,
be
active
and
dexterous
in
imparting
this
Wisdom
to
their
people
.
If
they
would
have
their
Conversation
to
be
Holy
,
and
Peaceable
,
and
Fruitful
,
&c.
The
most
expedient
way
is
once
to
principle
them
well
in
the
fundamentals
of
Religion
,
for
therein
is
their
great
defect
,
how
can
they
walk
evenly
and
regularly
so
long
as
they
are
in
the
dark
;
one
main
thing
is
to
be
often
pointing
at
the
way
to
Christ
,
the
Fountain
of
this
Wisdom
,
you
bid
them
be
Cloathed
and
Cloath
them
not
.
How
needful
then
is
it
that
Pastors
themselves
be
Seers
indeed
,
as
the
Prophets
were
called
of
old
,
not
only
Faithful
,
but
wise
dispensers
,
as
our
Saviour
speaks
,
St.
Luk.
12.
42.
That
they
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
able
and
apt
to
Teach
.
1
Tim.
3.
2.
Laudible
is
the
prudence
,
that
trys
much
the
Churches
Store
houses
,
the
Seminaries
of
Learning
,
but
withal
,
it
is
not
to
be
forgot
,
that
as
a
due
Furniture
of
Learning
is
very
requisite
for
this
employment
,
so
it
is
not
sufficient
.
When
one
is
duly
enriched
that
way
,
there
is
yet
one
thing
wanting
that
grows
not
in
Schools
:
except
this
infused
Wisdom
from
above
season
and
sanctifie
all
other
endowments
,
they
remain
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
common
and
unholy
,
and
therefore
unfit
for
the
Sanctuary
;
amongst
other
weak
pretences
to
Christs
favour
in
the
last
day
,
This
is
one
,
We
have
Preached
in
thy
name
,
yet
says
Christ
,
I
never
knew
you
,
surely
then
,
they
knew
not
him
,
and
yet
they
Preacht
him
.
Cold
and
Lifeless
,
(
though
never
so
fine
and
well
contrived
,
)
must
those
Discourses
be
,
that
are
of
an
unknown
Christ
.
Pastors
are
called
Angels
,
and
therefore
though
they
use
the
secondary
helps
of
knowledge
they
are
mainly
to
bring
their
message
from
above
from
the
Fountain
,
the
head
of
this
pure
Wisdom
.
Pure
]
If
it
come
from
above
it
must
needs
be
pure
originally
,
yea
it
is
formally
pure
too
:
being
a
main
treat
of
God's
renewed
Image
in
the
Soul
.
By
this
Wisdom
the
Understanding
is
both
resigned
,
and
strengthened
to
entertain
right
conceptions
of
God
in
his
nature
,
and
works
.
And
this
is
primarily
necessary
,
that
the
mind
be
not
infected
with
false
opinions
in
Religion
;
if
the
Spring-head
be
polluted
,
the
Streams
cannot
be
pure
;
it
s
more
important
then
men
usually
think
,
for
a
good
life
.
But
that
which
I
suppose
is
here
chiefly
intended
is
,
that
its
effectively
and
practically
pure
,
it
purifies
the
heart
,
Act.
15.
9.
said
of
Faith
(
which
in
some
sense
and
acceptation
differs
not
much
from
this
Wisdom
)
and
consequently
the
Words
,
and
Actions
that
flow
from
the
heart
.
This
Purity
some
render
Chastity
.
The
Wisdom
from
above
is
chaste
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
is
indeed
often
so
taken
and
includes
that
here
,
but
it
is
too
narrow
a
sense
to
restrict
it
to
that
only
.
It
is
here
an
universal
detestation
of
all
impurity
,
both
of
Flesh
and
Spirit
,
as
the
Apostle
speaks
2
Cor.
7.
1.
Pride
,
Selflove
,
Profanness
of
Spirit
and
Irreligion
,
though
they
do
not
so
properly
pollute
the
Body
,
as
carnal
uncleaneness
;
yet
they
do
less
defile
the
Soul
,
and
make
it
abominable
in
the
sight
of
God
.
Those
Apostate
Angels
called
unclean
Spirits
,
are
uncapable
of
bodily
defilement
(
tho'indeed
they
tempt
and
inveigle
Man
to
it
)
their
own
inherent
pollutions
must
need
be
spiritual
,
for
they
are
Spirits
.
Idolatry
in
Scripture
goes
often
under
the
name
of
Fornication
and
Adultery
,
and
indeed
these
Sins
may
mutually
borrow
and
lend
their
names
the
one
to
the
other
;
Idolatry
may
well
be
called
Spiritual
unchastity
;
and
unchaste
Love
,
carnal
Idolatry
;
earthly
mindedness
likewise
is
an
impurity
of
the
Soul
;
in
the
Apostles
phrase
Covetousness
is
Idolatry
,
and
so
a
spiritual
pollution
;
yea
it
may
well
share
with
Idolatry
in
its
borrowed
name
,
and
be
called
Adultery
too
,
for
it
misbestows
the
Souls
prime
affection
upon
the
Creature
,
which
by
right
is
God's
peculiar
.
This
Purity
that
true
Wisdom
works
,
is
contrary
to
all
pollution
.
We
know
then
in
some
measure
what
it
is
,
it
rests
to
enquire
where
it
is
,
and
there
is
the
difficulty
;
it
is
far
easier
to
design
it
in
it self
,
then
to
find
it
among
men
:
Who
can
say
I
have
made
my
heart
clean
?
Prov.
20.
9.
Look
upon
the
greatest
part
of
Mankind
,
and
you
may
know
at
first
sight
,
that
Purity
is
not
to
be
lookt
for
among
them
,
they
suffer
it
not
to
come
near
them
,
much
less
do
dwell
with
them
and
within
them
;
they
hate
the
very
semblance
of
it
in
others
,
and
themselves
delight
in
Intemperance
and
all
manner
of
Licentiousness
,
like
foolish
Children
striving
who
shall
go
furthest
into
the
mire
;
these
cannot
say
they
have
made
clean
their
hearts
,
for
all
their
Words
and
Actions
will
bely
them
.
If
you
come
to
the
meer
Moralist
,
the
World
's
honest
man
,
and
ask
him
;
it
may
be
,
he
will
tell
you
he
hath
cleansed
his
heart
,
but
believe
him
not
.
It
will
appear
he
is
not
yet
cleansed
,
because
he
says
he
has
done
it
himself
,
for
(
you
know
)
there
must
be
some
other
besides
man
at
this
Work
.
Again
he
rising
no
higher
than
Nature
,
hath
none
of
this
Heavenly
Wisdom
in
him
,
and
therefore
is
without
this
Purity
too
.
But
if
you
chance
to
take
notice
of
some
well
skilled
Hypocrite
,
every
thing
you
meet
with
makes
you
almost
confident
,
that
there
is
Purity
;
yet
if
he
be
strictly
put
to
't
,
he
may
make
some
good
account
of
the
pains
he
hath
taken
to
refine
his
Tongue
and
his
publick
Actions
,
but
he
dare
not
say
he
hath
made
claan
his
heart
,
it
troubles
his
peace
to
be
askt
the
question
:
He
never
intended
to
banish
Sin
,
but
to
retire
it
to
his
innermost
and
best
room
,
that
so
it
might
ewell
unseen
within
him
,
and
where
then
should
it
lodge
but
in
his
heart
?
yet
possibly
because
what
's
outward
is
so
fair
;
and
Man
cannot
look
deeper
to
contradict
him
,
he
may
embolden
himself
,
to
say
he
's
inwardly
suitable
to
his
appearance
.
But
there
is
a
day
at
hand
that
shall
to
his
endless
shame
at
once
discover
both
his
secret
impurity
and
his
impudence
in
denying
it
.
After
these
,
there
follows
a
few
despised
and
melancholly
persons
(
at
least
as
to
outward
appearance
,
)
who
are
almost
always
hanging
down
their
heads
,
and
complaining
of
abundant
sinfulness
?
And
sure
,
Purity
cannot
be
expected
in
these
who
are
so
far
from
it
,
by
their
own
confession
:
Yet
the
Truth
is
,
that
such
Purity
,
as
is
here
below
,
will
either
be
found
to
lodge
among
these
,
or
no
where
.
Be
not
deceived
,
think
not
that
they
who
loath
,
and
(
as
they
can
)
fly
from
the
unholiness
of
the
World
,
are
therefore
taken
with
the
conceit
of
their
own
holiness
,
but
as
their
perfect
Purity
of
justification
is
by
Christ's
Imputed
righteousness
,
so
likewise
they
will
know
,
and
do
always
acknowledge
that
their
inherent
holiness
is
from
above
too
,
from
the
same
Fountain
Jesus
Christ
;
the
Wisdom
from
above
is
Pure
,
this
their
engagement
to
Heaven
,
for
it
excludes
vaunting
and
boasting
.
and
besides
that
,
it
is
imperfect
,
troubled
and
stained
with
Sin
,
which
is
enough
to
keep
them
humble
.
Their
daily
sad
experience
will
not
suffer
them
to
be
so
mistaken
;
their
many
faults
of
infirmity
,
cannot
but
keep
them
from
this
presumptuous
fault
.
There
is
a
Generation
indeed
that
is
Pure
in
their
own
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
Prov.
30.
12.
)
But
they
are
such
as
are
not
washen
from
their
filthiness
,
They
that
are
washed
,
are
still
bewailing
,
that
they
again
contract
so
much
defilement
.
The
most
purified
Christians
are
they
that
are
most
sensible
of
their
impurity
.
Therefore
I
called
not
this
,
an
universal
freedom
from
pollution
,
but
an
universal
detestation
of
it
,
they
that
are
thus
Pure
,
are
daily
defiled
with
many
Sins
,
but
they
cannot
be
in
love
with
any
Sin
at
all
,
nor
do
they
willingly
dispence
with
the
smallest
Sins
,
which
a
natural
Man
either
sees
not
to
be
Sin
(
though
his
dim
moon
light
discover
grosser
Evils
)
or
if
he
do
see
them
,
yet
he
judges
it
too
much
niceness
to
choose
a
great
Inconvenience
rather
then
a
little
Sin
.
Again
they
differ
in
another
particular
,
a
natural
Man
may
be
so
far
in
love
with
vertue
after
his
manner
,
as
to
dislike
his
own
faults
and
resolve
to
amend
them
,
but
yet
he
would
think
it
a
great
weakness
to
sit
down
and
mourn
for
Sin
,
and
to
afflict
his
Soul
,
as
the
Scripture
speaks
;
The
Christians
repentance
goes
not
so
lightly
,
there
is
a
great
deal
more
work
in
it
,
2
Cor.
7.
11.
There
is
not
only
Indignation
against
impurity
,
but
it
proceeds
to
revenge
.
The
Saints
we
read
of
in
Scripture
were
ashamed
of
their
impurity
,
but
never
of
their
tears
for
it
:
Let
the
World
enjoy
their
own
thoughts
and
account
it
folly
,
yet
sure
the
Christian
,
that
delights
in
purity
,
seeing
he
cannot
be
free
from
daily
Sin
,
when
he
retires
himself
at
night
,
is
then
best
contented
when
his
eyes
serve
him
most
plentifully
to
weep
out
the
stains
of
the
by-past
day
;
yet
he
knows
withal
,
that
it
is
only
his
Redeemers
blood
that
takes
away
the
guilt
of
them
:
This
is
the
condition
of
those
that
are
truely
,
though
not
yet
fully
cleansed
from
the
pollutions
of
the
World
by
the
Spirit
of
Wisdom
and
Purity
.
What
mean
they
then
,
that
would
argue
themselves
out
of
this
Number
,
because
they
find
yet
much
dross
left
,
and
that
they
are
not
so
defecated
and
refined
as
they
would
wish
to
be
?
On
the
contrary
,
this
hatred
of
pollution
testifies
strongly
that
the
contrary
of
it
,
Purity
,
is
there
;
And
though
its
beginnings
be
small
,
doubt
not
,
it
shall
in
the
end
be
victorious
;
The
smoaking
of
this
flax
shews
indeed
that
there
is
gross
matter
there
,
but
it
witnesseth
likewise
that
there
is
fire
in
it
too
;
and
though
it
be
little
,
we
have
Christ's
own
word
for
it
,
that
it
shall
not
be
quenched
;
and
if
he
favour
it
,
no
other
Power
shall
be
able
to
quench
it
.
You
find
not
indeed
absolute
holiness
in
your
persons
,
nor
in
your
best
performances
,
yet
if
you
breath
and
follow
after
it
,
if
the
pulse
of
the
heart
beat
thus
▪
if
the
main
current
of
your
affection
be
towards
Purity
,
if
Sin
be
in
you
as
your
disease
and
greatest
grief
,
and
not
as
your
delight
,
then
take
courage
,
you
are
as
pure
,
as
Travellers
can
be
;
and
notwithstanding
that
impure
Spirit
,
Satan
;
and
the
impurity
of
your
own
Spirits
vex
you
daily
with
temptations
,
and
often
foil
you
,
yet
in
despite
of
them
all
,
you
shall
arrive
safe
at
home
where
perfection
dwells
.
Wisdom
from
above
is
Pure
]
Be
ashamed
then
of
your
extream
folly
,
you
that
take
pleasure
in
any
kind
of
uncleanness
,
especially
seeing
God
hath
reformed
and
purged
his
House
amongst
us
;
you
that
are
,
or
should
be
his
living
Temples
,
remain
not
unreformed
:
If
you
do
,
Church-Reformation
will
be
so
far
from
profiting
you
,
that
as
a
clearer
light
it
will
but
serve
to
make
your
impurity
both
more
visible
and
more
unexcusable
:
If
you
mean
that
the
Holy
Ghost
should
dwell
with
you
,
entertain
him
,
avoiding
both
spiritual
and
fleshly
pollutions
.
The
word
here
used
doth
more
particularly
signifie
Chastity
,
and
certainly
where
ever
this
Wisdom
from
above
is
,
this
comely
grace
is
one
of
her
attendants
,
whatever
any
have
been
in
times
past
let
all
be
perswaded
henceforth
to
mortifie
all
lustful
and
carnal
affections
;
know
that
there
is
more
true
and
lasting
pleasure
in
the
contempt
of
unlawful
pleasures
,
then
in
the
enjoyment
of
them
.
Grieve
not
then
the
good
Spirit
of
God
with
Actions
or
Speeches
,
yea
or
with
thoughts
,
that
are
impure
.
The
unholy
Soul
,
like
the
mystical
Babylon
,
Apoc.
13.
makes
it self
a
Cage
of
unclean
Birds
,
and
an
habitation
of
filthy
Spirits
,
and
if
it
continues
to
be
such
it
must
,
when
it
dislodges
,
take
up
its
habitation
with
cursed
Spirits
for
ever
in
utter
darkness
.
But
as
for
those
that
are
sincerely
and
affectionately
Pure
,
That
is
,
Pure
in
heart
,
our
Saviour
hath
pronounced
their
begun
happiness
,
Blessed
are
they
that
are
Pure
in
heart
(
and
assured
them
of
full
happiness
)
for
they
shall
see
God
.
This
Wisdom
is
sent
from
Heaven
on
purpose
to
guide
the
Elect
thither
by
the
way
of
Purity
.
And
mark
how
well
their
Reward
is
suited
to
their
Labour
,
their
frequent
contemplating
and
beholding
of
God's
purity
as
they
could
,
while
they
were
on
their
Journey
,
and
their
labouring
to
be
like
him
,
shall
bring
them
to
sit
down
in
Glory
,
and
to
be
for
ever
the
pure
beholders
of
that
purest
object
;
They
shall
see
God
,
what
this
is
we
cannot
tell
you
,
nor
can
you
conceive
it
.
But
walk
Heavenwards
in
purity
,
and
long
to
be
there
,
where
you
shall
know
what
it
means
;
for
you
shall
see
him
as
he
is
.
Now
●o
that
blessed
Trinity
be
praise
for
ever
.
SERMON
,
II.
PREFACE
.
I
Will
return
to
my
place
(
saith
the
Lord
by
till
they
acknowledge
their
Offence
and
seek
my
Face
.
In
their
affliction
they
will
seek
me
early
.
The
Father
of
Mercies
hides
himself
from
his
Children
,
not
to
lose
them
,
but
that
they
may
seek
him
;
and
may
learn
,
having
found
him
,
to
keep
closer
by
him
than
formerly
:
He
threatens
them
to
keep
them
from
punishment
;
if
his
threatning
work
submission
,
it
s
well
,
if
not
,
he
punishes
them
gently
to
save
them
from
destruction
.
He
seeks
no
more
but
that
they
acknowledge
their
offence
,
and
seek
his
Face
;
wounderful
Clemency
!
for
who
can
forbear
to
confess
multitudes
of
offences
that
know
themselves
?
And
who
can
chuse
but
seek
thy
Face
that
ever
saw
thy
Face
,
and
that
know
thee
?
In
their
affliction
they
will
seek
me
early
.
He
that
Prays
not
till
affliction
comes
and
forces
him
to
it
,
is
very
slothful
:
but
he
that
Prays
not
in
affliction
is
altogether
senseless
.
Certainly
they
that
at
this
time
are
not
more
than
ordinary
fervent
in
Prayer
,
or
do
not
at
least
desire
and
strive
to
be
so
,
cannot
well
think
that
there
is
any
Spiritual
life
within
them
.
Sure
it
is
high
time
to
stir
up
our selves
to
Prayers
and
Tears
,
all
may
bear
arms
in
that
kind
of
Service
,
weak
Women
may
be
strong
in
Prayer
,
and
those
Tears
wherein
they
usually
abound
upon
other
occasions
cannot
be
so
well
spent
as
this
way
.
Let
them
not
run
out
in
howlings
and
impatience
,
but
bring
them
,
by
bewailing
sins
,
private
as
well
as
publick
,
to
quench
this
publick
Fire
;
and
ye
Men
,
yea
,
ye
Men
of
courage
,
account
it
no
disparagement
thus
to
weep
;
we
read
often
of
David's
Tears
which
was
no
stain
to
his
valour
.
That
cloud
that
hangs
over
us
,
which
the
frequent
vapors
of
our
Sins
have
made
,
except
it
dissolve
and
fall
down
again
in
these
sweet
showers
of
Godly
Tears
,
is
certainly
reserved
to
be
the
matter
of
a
dreadful
storm
;
be
instant
every
one
in
secret
for
the
averting
of
this
wrath
,
and
let
us
now
again
unite
the
crys
of
our
hearts
for
this
purpose
to
our
compassionate
God
,
in
the
Name
and
Mediation
of
his
Son
,
the
Lord
Jesus
Christ
.
Job
XXXIV
.
31
,
32.
Surely
it
is
meet
to
be
said
unto
God
,
I
have
born
Chastisement
,
I
will
not
offend
any
more
.
That
which
I
see
not
,
Teach
thou
me
:
If
I
have
done
iniquity
,
I
will
do
no
more
.
THE
great
Sin
,
and
the
great
Misery
of
Man
is
,
the
forgetting
of
God
,
and
the
great
End
and
Use
of
his
Works
and
of
his
Word
is
,
to
teach
us
the
right
Remembrance
and
Consideration
of
Him
,
in
all
Estates
.
These
words
do
particularly
instruct
us
in
the
application
of
our
thoughts
towards
him
in
the
time
of
Affliction
.
The
shortness
and
the
various
signification
of
the
words
used
in
the
Original
gives
occasion
to
some
other
Readings
,
and
another
sence
of
them
.
But
this
we
have
in
our
Translation
,
being
not
only
very
profitable
,
but
very
congruous
,
both
to
the
words
of
the
primitive
Text
,
and
to
the
contexture
of
the
Discourse
,
I
shall
keep
to
it
,
without
dividing
your
thoughts
by
the
mentioning
of
any
other
.
Neither
will
I
lead
you
so
far
about
,
as
to
speak
of
the
great
dispute
of
this
Book
,
and
the
question
about
which
it
is
held
;
He
that
speaks
here
,
though
the
youngest
of
the
Company
,
yet
as
a
wise
,
and
calm
spirited
Man
,
closes
all
with
a
discourse
of
excellent
Temper
,
and
full
of
grave
useful
Instructions
,
amongst
which
this
is
one
.
Surely
it
is
meet
to
be
said
,
or
spoke
to
God
]
This
speaking
to
God
,
though
it
may
be
vocal
,
yet
it
is
not
necessarily
nor
chiefly
so
,
but
is
always
mainly
,
and
may
often
be
,
only
mental
,
without
this
the
words
of
the
mouth
,
how
well
chosen
,
and
well
exprest
so
ever
they
be
,
are
to
God
of
no
account
or
signification
at
all
.
But
if
the
heart
speak
,
even
when
there
is
not
a
word
in
the
mouth
,
its
that
he
hearkens
to
,
and
regards
that
speech
,
tho'made
by
a
voice
that
none
hears
,
but
he
,
and
is
a
Language
that
none
understands
but
He.
But
it
is
a
rare
unfrequented
thing
,
this
Communing
of
the
heart
with
God
,
speaking
its
thoughts
to
him
concerning
it self
,
and
concerning
him
,
and
his
dealing
with
it
,
and
the
purposes
and
intentions
it
hath
towards
him
,
which
is
the
speech
here
recommended
,
and
is
that
Divine
exercise
of
Meditation
,
and
Soliloquy
of
the
Soul
with
it self
,
and
with
God
,
hearkening
what
the
Lord
God
speaks
to
us
,
within
us
,
and
our
hearts
ecchoing
,
and
resounding
his
words
,
as
Ps.
27.
8
,
9.
And
opening
to
him
our
thoughts
of
them
,
and
of
our selves
,
though
they
stand
open
,
and
he
sees
them
all
,
even
when
we
tell
him
not
of
them
,
yet
because
he
loves
us
,
he
loves
to
hear
them
of
our
own
speaking
Let
me
hear
thy
voice
for
it
is
sweet
;
as
a
Father
delights
in
the
little
stammering
lisping
Language
of
his
beloved
Child
.
And
if
the
reflex
affection
of
Children
be
in
us
,
we
will
love
also
to
speak
with
our
Father
,
and
to
tell
him
all
our
mind
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
to
be
often
with
him
in
the
entertainments
of
our
secret
thoughts
.
But
the
most
of
Men
are
little
within
,
either
they
wear
out
their
hours
in
vain
discourse
with
others
,
or
possibly
vainer
discourses
with
themselves
,
even
those
that
are
not
of
the
worst
sort
,
and
possibly
that
have
their
times
of
secret
Prayer
,
yet
do
not
so
delight
to
think
of
God
and
to
speak
with
him
,
as
they
do
to
be
conversant
in
other
Affairs
,
and
Companies
,
and
Discourses
,
in
which
there
is
a
great
deal
of
froth
,
and
emptiness
:
Men
think
by
talking
of
many
things
,
to
be
refresht
,
and
yet
when
they
have
done
,
find
that
it
is
nothing
;
and
that
they
had
much
better
have
been
alone
,
or
have
said
nothing
.
Our
Thoughts
and
Speeches
in
most
things
run
to
waste
,
yea
are
defiled
,
as
water
spilt
on
the
Ground
,
is
both
lost
,
cannot
be
gathered
up
again
,
and
it
is
polluted
,
mingled
with
dust
but
no
word
spoke
to
God
,
from
the
serious
Sense
of
a
holy
Heart
is
lost
,
he
receives
it
,
and
returns
it
into
our
bosom
with
advantage
,
a
Soul
that
delights
to
speak
to
him
,
will
find
that
he
also
delights
to
speak
to
it
.
And
this
Communication
certainly
is
the
sweetest
and
happiest
choice
,
to
speak
little
with
Men
,
and
much
with
God
.
One
short
word
,
such
as
this
here
,
spoke
to
God
,
in
a
darted
thought
,
eases
the
heart
more
when
it
is
afflicted
,
then
the
largest
Discourses
,
and
Complainings
,
to
the
greatest
and
powerfullest
of
Men
;
or
the
kindest
and
most
friendly
.
It
gives
not
only
ease
but
joy
,
to
say
to
God
I
have
sinned
,
yet
I
am
thine
,
or
as
here
,
I
have
born
Chastisement
,
I
will
no
more
offend
.
The
time
of
affliction
is
peculiarly
a
time
of
speaking
to
God
,
and
such
speech
as
this
,
is
peculiarly
befitting
such
a
time
.
And
this
is
one
great
recommendation
of
affliction
,
that
it
is
a
time
of
wiser
,
and
more
sober
thoughts
;
a
time
of
the
returning
of
the
mind
inwards
and
upwards
.
A
high
place
,
Fullness
,
and
Pleasure
draws
the
mind
more
outwards
;
great
light
,
and
white
Colours
disgregate
the
sight
of
the
eye
,
and
the
very
thoughts
of
the
mind
too
.
And
Men
find
that
the
night
is
a
fitter
Season
for
deep
thoughts
.
It
s
better
,
says
Solomon
,
to
go
to
the
House
of
Mourning
,
then
to
the
House
of
Feasting
;
Those
blacks
,
made
the
mind
more
serious
.
'T
is
a
rare
thing
to
find
much
Retirement
unto
God
,
much
Humility
,
and
Brokenness
of
Spirit
,
true
Purity
and
Spiritualness
of
heart
in
the
affluences
and
great
prosperities
of
the
World
.
'T
is
no
easie
thing
to
carry
a
very
full
Cup
even
,
and
to
digest
well
the
fatness
of
a
great
Estate
,
and
great
Place
.
They
are
not
to
be
envyed
that
have
them
;
even
though
they
be
of
the
better
sort
of
Men
,
it
s
a
thousand
to
one
,
but
that
they
shall
be
losers
by
the
gains
and
advancements
of
this
World
,
suffering
proportionably
great
abatements
of
their
best
advantages
,
by
their
prosperity
.
The
generality
of
Men
,
while
they
are
at
ease
,
do
securely
neglect
God
,
and
little
mind
either
to
speak
to
him
,
or
to
hear
him
speak
to
them
.
God
complains
thus
of
his
own
people
,
I
spoke
to
them
in
their
prosperity
and
they
would
not
hear
.
The
noises
of
Coach-Wheels
,
of
their
Pleasures
,
and
of
their
great
Affairs
so
fill
their
ears
,
that
the
still
voice
,
wherein
God
is
,
cannot
be
heard
;
I
will
bring
her
into
the
Wilderness
,
and
there
I
wall
speak
to
her
heart
,
says
God
of
his
Church
;
There
the
heart
is
more
at
quiet
to
hear
God
,
and
to
speak
to
him
,
and
is
disposed
to
speak
in
the
Stile
here
prescribed
,
humbly
and
repentingly
.
I
have
born
Chastisement
]
The
speaking
thus
unto
God
under
Affliction
signifies
.
1.
That
our
Affliction
is
from
his
hand
,
and
to
the
acknowledgement
of
this
Truth
,
the
very
natural
Consciences
of
Men
do
incline
them
.
Though
trouble
be
the
general
Lot
of
Mankind
,
yet
it
doth
not
come
on
him
by
an
improvidential
fatality
,
Though
Man
is
born
to
Trouble
as
the
sparks
flie
upward
,
Job
5.
Yet
it
comes
not
out
of
the
dust
.
It
is
no
less
true
,
and
in
it self
no
less
clear
,
that
all
the
good
we
enjoy
,
and
all
the
evil
we
suffer
comes
from
the
same
hand
;
but
we
are
naturally
more
sensible
of
evil
,
then
of
good
,
and
therefore
do
more
readily
reflect
upon
the
Original
and
Causes
of
it
;
our
distresses
lead
us
unto
the
notice
of
the
righteous
God
inflicting
them
,
and
our
own
unrighteous
ways
procuring
them
,
and
provoking
him
so
to
do
,
and
therefore
it
is
meet
to
speak
in
this
submissive
humble
Language
to
him
.
It
is
by
all
means
necessary
to
speak
to
him
,
he
is
the
Party
we
have
to
deal
withal
,
or
to
speak
to
,
even
in
those
afflictions
,
whereof
Men
are
the
intervenient
visible
causes
;
They
are
indeed
but
instrumental
causes
,
the
Rod
and
Who
gave
Jacob
to
the
spoil
and
Israel
to
the
Robbers
?
Did
not
the
Lord
against
whom
we
have
Sinned
?
So
Lam.
1.
14.
The
yoke
of
my
Transgressions
is
bound
on
by
thy
hand
.
Therefore
it
is
altogether
necessary
in
all
afflictions
to
speak
to
him
,
and
as
its
necessary
to
speak
to
him
,
it
is
meet
to
speak
thus
to
him
,
I
have
born
Chastisement
,
I
will
no
more
offend
.
These
words
have
in
them
,
the
true
composure
of
real
Repentance
,
humble
Submission
,
and
holy
Resolution
,
I
have
born
Chastisement
,
that
is
,
I
have
justly
born
it
,
and
do
heartily
submit
to
it
,
I
bear
it
justly
,
and
take
it
well
,
Lord
I
acquit
thee
,
and
accuse
my self
;
this
Language
becomes
the
innocentest
person
in
the
World
in
their
suffering
.
Job
knew
it
well
,
and
did
often
acknowledge
it
in
his
precedeing
Speeches
;
though
sometimes
in
the
heat
of
dispute
,
and
opposure
to
the
uncharitable
,
and
unjust
imputations
of
his
Friends
,
he
seems
to
overstrain
the
assertion
of
his
own
integrity
,
which
Elihu
here
corrects
,
you
know
he
cries
out
I
have
sinned
against
thee
,
what
shall
I
do
unto
thee
,
O
thou
preserver
of
man
!
and
Chap.
9.
If
I
wash
my self
with
Snow-water
,
and
make
my
hands
never
so
clean
,
yet
shalt
thou
plunge
me
in
the
ditch
,
and
mine
own
Cloaths
shall
abhor
me
.
Vain
foolish
persons
fret
,
and
foam
at
the
miscarriage
of
a
cause
they
apprehend
to
be
righteous
,
but
this
is
a
great
vanity
and
inconsiderate
temerity
in
not
observing
,
the
great
and
apparent
unrighteousness
in
the
persons
managing
it
.
But
though
both
the
cause
and
the
persons
were
just
to
the
greatest
hight
imaginable
amongst
men
,
yet
still
were
it
meet
to
speak
thus
unto
God
in
the
lowest
acknowledgements
and
confessions
,
that
righteousness
belongs
unto
him
,
and
unto
us
shame
and
confusion
of
face
,
so
says
the
Church
Lam.
3.
The
Lord
is
righteous
,
for
I
have
rebelled
against
his
Commandments
.
Though
affliction
is
not
always
designedly
intended
as
the
Chastisement
of
some
particular
Sin
,
yet
where
Sin
is
(
and
that
is
the
case
of
all
the
Sons
of
Adam
)
affliction
coming
in
,
may
safely
be
considered
in
its
natural
cognation
and
alliance
with
Sin
,
and
so
press
forth
humble
confessions
of
Sin
,
and
resolutions
against
it
.
And
thus
in
Lev.
26.
41.
They
shall
except
of
the
punishment
of
their
iniquity
,
shall
take
it
humbly
and
penitently
and
kiss
the
Rod.
Oh!
That
there
were
such
a
heart
in
us
!
That
instead
of
empty
words
that
scatter
themselves
in
the
wind
,
our
many
vain
discourses
we
hold
one
with
another
,
concerning
our
past
and
present
sufferings
,
and
further
fears
,
and
disputing
of
many
fruitless
,
and
endless
questions
,
we
were
more
abundantly
turning
our
Speech
this
way
,
in
unto
God
,
and
Saying
,
We
desire
to
give
thee
Glory
,
and
take
Shame
to
our selves
,
and
to
bear
our
Chastisement
,
and
to
offend
no
more
,
to
return
each
from
his
evil
way
,
and
to
gain
this
by
the
furnace
,
the
purging
away
of
our
dross
,
our
many
and
great
iniquities
,
our
Oaths
,
and
Cursings
,
and
lying
,
our
Deceit
,
and
Oppressions
,
and
Pride
,
and
Covetousness
,
our
base
love
of
our selves
,
and
hating
one
another
;
that
we
may
be
delivered
from
the
Tyranny
of
our
own
lusts
,
and
passions
,
and
in
other
things
Let
the
Lord
do
with
us
as
seems
good
in
his
eyes
;
speaking
to
God
in
Ephraims
words
,
Jeremiah
31.
18
,
19
,
20.
words
not
unlike
these
,
would
stir
his
bowels
,
as
there
.
As
it
is
said
,
that
one
string
perfectly
tuned
to
another
,
being
toucht
,
the
other
stirs
of
it self
,
when
a
stubborn
Child
leaves
strugling
under
the
Rod
,
and
turns
to
intreating
,
the
Father
then
leaves
striking
;
nothing
overcomes
him
but
that
.
When
a
man
says
unto
God
,
Father
I
have
provoked
thee
to
this
,
but
Pardon
,
and
through
thy
Grace
I
will
do
so
no
more
,
Then
the
Rod
is
thrown
aside
,
and
the
Father
of
Mercies
,
and
his
humbled
Child
fall
to
mutual
tenderness
and
embraces
.
What
I
see
not
teach
thou
me
,
&c.
]
The
great
Article
of
Conversion
is
the
disengagement
of
the
heart
from
the
love
of
Sin
.
In
that
posture
,
as
it
actually
forsakes
whatsoever
it
perceives
to
be
amiss
,
so
it
stands
in
an
absolute
readiness
to
return
to
every
duty
that
yet
lies
hidden
,
upon
the
first
discovery
;
that
is
here
the
genuine
voice
of
a
repentant
Sinner
,
What
I
see
not
teach
thou
me
,
&c.
This
is
a
very
necessary
suit
,
even
for
the
most
discerning
,
and
clearest
sighted
Penitent
,
both
in
reference
to
the
Commandment
,
and
Rule
for
discovering
the
general
nature
,
and
several
kinds
of
Sin
;
and
withal
for
the
application
of
this
general
light
,
to
the
examen
of
a
Mans
own
heart
,
and
ways
,
that
so
he
may
have
a
more
exact
and
particular
accompt
of
his
own
Sins
.
The
former
is
the
knowledge
of
the
Laws
of
God
,
and
Rule
by
which
a
Man
is
to
try
,
and
to
judge
himself
.
The
most
knowing
are
not
above
the
need
of
this
request
,
yea
,
I
am
perswaded
,
the
most
knowing
know
best
how
much
they
need
it
,
and
are
most
humbled
in
themselves
in
the
conscience
of
their
ignorance
and
darkness
in
Divine
things
,
and
are
most
earnest
,
and
pressing
in
this
daily
Supplication
,
for
increases
of
light
,
and
Spiritual
knowledge
from
him
who
is
the
Fountain
of
it
,
What
I
see
not
teach
thou
me
.
On
the
other
side
,
the
least
knowing
,
are
often
the
most
confident
,
that
they
know
all
;
and
swelled
with
a
conceited
sufficiency
of
their
model
,
and
determination
of
all
things
,
both
Dogmatical
,
and
Practical
.
And
therefore
are
the
most
imperious
and
magisterial
in
their
conclusions
,
and
the
most
impatient
of
contradiction
,
or
even
of
the
most
modest
dissent
.
The
wisest
,
and
holy'st
persons
,
speak
always
in
the
humblest
,
and
most
depressing
stile
of
their
own
knowledge
,
and
that
not
with
an
affectation
of
modesty
;
but
in
the
real
sense
of
the
thing
as
it
is
,
and
the
sincere
accompt
they
give
of
it
,
and
that
commonly
when
they
are
declaring
themselves
most
solemnly
,
as
in
the
sight
of
God
,
or
speaking
in
Supplication
to
him
with
whom
they
dare
least
of
all
dissemble
,
whosoever
he
was
that
spake
these
words
Prov.
30.
Sure
he
was
a
man
of
eminent
Wisdom
,
and
Piety
,
and
yet
begins
thus
,
Surely
I
am
more
brutish
then
any
Man
,
and
have
not
the
understanding
of
a
Man
,
I
have
neither
learned
Wisdom
,
nor
have
I
the
knowledge
of
the
Holy
.
And
tho'he
was
so
diligent
a
Student
,
and
so
great
a
Proficient
in
the
Law
of
God
,
yet
how
importunate
a
Petitioner
is
he
,
for
the
understanding
of
it
,
as
if
he
knew
nothing
at
all
?
besides
the
like
expressions
in
other
Psalms
;
in
that
one
Psalm
that
being
of
such
length
Teach
me
thy
Statutes
:
So
often
that
a
carnal
mind
is
tempted
to
grow
weary
of
it
,
as
a
nauseating
Tautology
;
but
he
made
it
still
new
,
with
the
freshness
,
and
vehemency
of
his
affection
.
Make
me
to
understand
the
way
of
thy
Precepts
;
Give
me
understanding
,
and
I
shall
keep
thy
Law
.
And
Open
thou
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Law
;
unseal
mine
eyes
,
as
if
still
veiled
and
dark
.
These
are
the
earnest
and
nobly
ambitious
desires
that
daily
sollicite
holy
hearts
,
and
stir
them
to
sollicite
the
Teacher
of
hearts
,
to
be
admitted
more
into
the
secrets
,
and
recesses
of
Divine
knowledge
,
not
to
those
abysses
that
God
intends
should
be
secret
still
,
and
from
which
he
hath
barr'd
out
our
curiosity
,
as
the
forbidden
Tree
of
Knowledge
,
these
secrets
that
belong
to
himself
alone
,
and
concern
us
not
to
enquire
after
,
and
certainly
to
be
wading
in
these
deeps
,
is
the
way
to
he
drown'd
in
them
.
The
Searcher
of
Majesty
shall
be
opprest
with
Glory
;
yet
,
there
is
in
Man
a
perverse
preposterous
desire
to
pore
upon
such
things
as
are
on
purpose
hidden
,
that
we
should
not
enquire
after
them
;
and
to
seek
after
useless
empty
speculations
of
them
,
which
is
a
luxury
,
and
intemperance
of
the
understanding
,
like
unto
that
,
and
springing
from
that
,
which
at
first
undid
us
in
the
Root
.
These
are
times
full
of
those
empty
airy
Questions
,
and
Notions
in
which
there
is
no
clearness
,
nor
certainty
to
be
attained
,
and
if
it
were
,
yet
would
serve
to
little
or
no
purpose
,
not
making
the
Man
that
thinks
he
hath
found
them
out
,
one
jot
the
better
,
or
hollier
Man
then
he
was
before
:
What
avails
it
,
says
that
devout
Author
,
to
dispute
and
discourse
high
concerning
the
Trinity
,
and
want
humility
,
and
so
displease
that
Trinity
.
The
Light
and
Knowledge
suted
according
to
the
intendment
of
this
Copy
,
is
of
another
nature
,
such
as
purifies
the
heart
,
and
rectifies
the
Life
.
What
I
see
not
teach
thou
me
.
That
is
,
of
such
things
as
may
serve
this
end
,
That
if
I
have
done
iniquity
I
may
do
it
no
more
,
this
is
sound
and
solid
knowledge
,
such
a
light
as
enflames
the
heart
with
the
love
of
God
,
and
of
the
beauties
of
holiness
;
and
still
as
it
grows
,
makes
those
to
grow
likewise
.
Such
are
still
,
we
see
,
David's
multiplied
Supplications
in
that
Psalm
;
not
to
know
reser●●d
and
unuseful
things
,
But
hide
not
thy
Commandments
from
me
.
Thy
hands
have
made
me
and
fashioned
me
.
Now
,
what
is
that
thy
Creature
and
Workmanship
begs
of
thee
?
what
is
that
which
will
compleat
my
being
,
and
make
me
do
honour
to
my
Maker
?
This
is
it
,
Give
me
understanding
that
I
may
learn
thy
Commandments
.
You
that
would
be
successful
Supplicants
in
this
request
,
wean
your
hearts
from
this
vanity
of
desire
,
such
knowledge
is
as
the
Cypress-Trees
,
fair
and
tall
,
but
fruitless
and
sapless
.
Apply
all
you
know
to
the
purging
out
of
Sin
,
and
intend
all
the
further
knowledge
you
desire
,
to
that
same
end
.
Seek
to
be
acquainted
with
higher
rules
of
Mortification
,
and
Self-denial
,
and
Charity
,
then
yet
you
have
either
practised
,
or
possibly
so
much
as
thought
on
;
that
by
these
,
your
Affections
and
Actions
may
be
advanced
to
greater
degrees
of
purity
,
and
conformity
with
the
holiness
of
God
.
And
for
this
end
,
beg
of
him
to
teach
you
what
you
see
not
in
the
exactness
of
the
Law
,
and
Rule
.
And
withal
,
which
is
the
other
thing
in
this
word
,
that
what
you
see
not
in
the
application
of
it
,
and
search
of
your self
,
he
would
likewise
shew
you
that
.
For
in
that
,
we
are
commonly
as
undiscerning
and
dimsighted
,
as
in
the
other
;
even
where
Men
have
some
notion
of
the
Rule
and
their
Duty
,
yet
they
perceive
not
their
own
,
even
their
gross
recessions
,
and
declinings
from
it
:
Love
is
a
blinding
thing
,
and
above
all
Love
,
Self-love
;
and
every
Man
is
naturally
his
own
Flatterer
,
he
deals
not
faithfully
and
sincerely
with
himself
in
the
search
of
his
own
evils
.
Now
this
we
are
to
intreat
of
God
,
to
be
led
into
our selves
,
and
to
be
applyed
to
the
work
of
self-searching
,
by
his
own
hand
,
not
only
to
have
a
right
apprehension
of
the
Law
given
us
,
but
a
true
sight
of
our selves
.
Oh!
How
many
hidden
undiscerned
,
yea
unsuspected
impurities
,
and
fol●ies
are
there
in
the
hearts
of
those
that
are
the
most
diligent
in
this
inquiry
,
much
more
in
the
greater
part
,
even
of
such
as
cannot
absolutely
be
denied
the
name
of
good
men
,
some
honest
intentions
,
and
good
desires
there
are
in
them
;
but
they
are
slothful
,
and
unwilling
to
go
to
this
painful
business
of
trying
and
judging
themselves
,
and
when
they
set
to
it
,
many
secret
corners
,
and
in
those
many
latent
inordinacies
do
escape
their
search
.
Cleanse
me
from
secret
faults
,
says
David
,
that
is
not
only
those
hidden
from
Men
,
but
even
from
my self
,
as
is
clearly
his
meaning
,
by
the
words
precedeing
,
who
knows
the
errors
of
his
Life
.
Therefore
is
it
necessary
that
we
desire
light
of
God
,
The
Spirit
of
a
Man
is
the
Candle
of
the
Lord
,
says
Solomon
,
searching
the
innermost
parts
of
the
Belly
;
But
it
is
a
Candle
unlighted
,
when
he
does
not
illuminate
it
for
that
search
.
Oh!
What
a
deal
of
Vanity
and
love
of
this
World
,
Envy
and
secret
Pride
,
lurks
in
many
of
our
hearts
,
that
we
do
not
at
all
perceive
,
till
God
causeth
us
to
see
it
,
leading
us
in
as
he
did
the
Prophet
in
the
Vision
,
to
see
the
Idolatry
of
the
Jews
in
his
very
Temple
,
by
which
they
had
provoked
him
to
forsake
it
,
and
go
far
from
his
sanctuary
;
and
having
discovered
one
parcel
,
leads
him
in
further
,
and
makes
him
enter
through
the
Wall
,
and
adds
often
,
Son
of
Man
hast
thou
seen
these
,
I
will
cause
thee
see
yet
more
abominations
,
and
yet
more
abominations
.
Thus
is
it
within
many
of
us
that
should
be
his
Temples
,
but
we
have
multitude
of
Images
of
Jealousie
,
one
lying
hid
behind
another
,
till
he
thus
discover
them
to
us
.
Oh!
What
need
have
we
to
entreat
him
thus
,
What
I
see
not
shew
thou
me
!
Now
in
both
these
,
both
in
the
knowledge
of
our
Rule
,
and
of
our selves
,
though
there
may
be
some
useful
subserviency
of
the
Ministry
of
Men
;
yet
the
great
Teacher
of
the
true
knowledge
of
his
Law
,
and
of
himself
,
and
of
our selves
,
is
God
.
Men
may
speak
to
the
Ear
,
but
his
Chair
is
in
Heaven
,
that
Teaches
hearts
,
Cathedram
habet
in
caelo
.
Matchless
Teacher
!
that
Teacheth
more
in
one
hour
,
than
Men
can
do
in
a
whole
Age
!
That
can
cure
the
invincible
unteachableness
of
the
dullest
heart
,
Gives
understanding
to
the
simple
,
and
opens
the
eyes
of
the
Blind
.
So
then
would
we
be
made
wise
,
wise
for
Eternity
,
learned
in
real
living
Divinity
,
Let
us
sit
down
at
his
feet
and
make
this
our
continual
request
.
What
I
see
not
teach
thou
me
.
And
if
I
have
done
,
&c.
]
That
's
any
iniquity
that
I
yet
know
not
of
,
any
hidden
Sin
,
let
me
but
once
see
it
,
and
,
I
hope
,
thou
shalt
see
it
no
more
within
me
;
not
willingly
lodged
and
entertained
.
This
speaks
an
entire
total
giving
up
all
Sin
,
and
proclaming
utter
defiance
,
and
enmity
against
it
,
casting
out
what
is
already
found
out
without
delay
,
and
resolving
that
still
in
further
search
,
as
it
shall
be
more
discovered
,
it
shall
be
forthwith
dislodged
,
without
a
thought
of
sparing
or
partial
indulgence
to
any
thing
that
is
Sin
,
or
like
it
,
or
may
any
way
befriend
it
,
or
be
an
occasion
and
incentive
of
it
.
This
is
that
absolute
renouncing
of
Sin
,
and
surrender
of
the
whole
Soul
,
and
our
whole
selves
to
God
:
which
whosoever
do
not
heartily
consent
to
and
resolve
on
,
their
Religion
is
in
vain
,
and
(
which
is
here
the
point
)
their
Affliction
is
in
vain
;
whatsoever
they
have
suffered
,
they
have
gained
nothing
by
all
their
sufferings
,
if
their
hearts
remain
still
Selfwill'd
,
Stubborn
,
Untamed
,
and
unpliable
to
God
.
And
this
makes
their
miseries
out
of
measure
miserable
,
and
their
sins
out
of
measure
sinful
;
whereas
were
it
thus
qualify'd
,
and
had
it
any
operation
this
way
towards
the
subjecting
of
their
hearts
unto
God
,
Affliction
were
not
to
be
called
misery
,
but
would
go
under
the
Title
of
a
blessedness
:
Blessed
is
the
Man
whom
thou
correctest
and
teachest
him
out
of
thy
Law
.
That
suiting
with
this
here
desired
,
I
have
born
Chastisement
:
What
I
see
not
teach
thou
me
,
and
if
I
have
done
iniquity
,
I
will
do
it
no
more
.
Oh!
Were
it
thus
with
us
M.
B.
how
might
we
rejoyce
,
and
insert
into
our
Praises
all
that
is
come
upon
us
,
if
it
had
wrought
or
advanced
any
thing
of
this
kind
within
us
,
this
blessed
compliance
with
the
will
of
God
,
not
entertaining
any
thing
knowingly
that
displeases
him
;
finding
a
pleasure
in
the
denial
and
destruction
of
our
own
most
beloved
pleasures
at
his
appointment
,
and
for
his
sake
,
whatsoever
is
in
us
,
and
dearest
to
us
,
that
would
offend
us
,
that
would
draw
us
to
offend
him
,
were
it
the
right
hand
let
it
be
cut
off
,
or
the
right
eye
let
it
be
pluckt
out
:
Or
to
make
shorter
work
,
let
the
whole
Man
die
at
once
Crucified
with
Jesus
,
That
we
may
be
henceforth
dead
to
Sin
,
dead
to
the
World
,
dead
to
our selves
,
and
alive
only
to
God
.
SERMON
,
III.
PREFACE
.
THere
is
no
Exercise
so
delightful
to
those
that
are
truly
godly
,
as
the
solemn
Worship
of
God
,
if
they
find
his
powerful
,
and
sensible
presence
in
it
;
and
indeed
,
there
is
nothing
on
earth
more
like
to
Heaven
than
that
is
.
But
when
he
withdraws
himself
,
and
witholds
the
influence
and
breathings
of
his
Spirit
in
his
service
,
then
good
Souls
find
nothing
more
lifeless
and
uncomfortable
;
but
there
is
this
difference
,
even
at
such
a
time
betwixt
them
,
and
those
that
have
no
Spiritual
life
in
them
at
all
,
that
they
find
,
and
are
sensible
of
this
difference
,
whereas
the
other
know
not
what
it
means
.
And
for
the
most
part
,
the
greatest
number
of
those
that
meet
together
with
a
profession
to
Worship
God
,
yet
are
such
as
do
not
understand
this
difference
.
Custom
and
formality
draws
many
to
the
ordinary
places
of
publick
Worship
,
and
fills
too
much
of
the
Room
.
And
somtimes
Novelty
and
Curiosity
to
places
not
ordinary
,
has
a
large
share
.
But
how
few
are
there
that
come
on
purpose
to
meet
with
God
in
his
Worship
,
and
to
find
his
power
in
it
strengthning
their
weak
Faith
,
and
weakning
their
strong
Corruptious
;
affording
them
provision
of
Spiritual
strength
,
and
comfort
against
times
of
trial
:
And
,
in
a
word
,
advancing
them
some
steps
forward
in
their
Journey
towards
Heaven
,
where
Happiness
and
Perfection
dwells
?
Certainly
these
sweet
effects
are
to
be
found
in
these
Ordinances
,
if
we
would
look
after
them
;
let
it
grieve
us
then
,
that
we
have
so
often
lost
our
labour
in
the
Worship
of
God
,
through
our
own
neglect
,
and
intreat
the
Lord
,
that
at
this
time
,
he
would
not
send
us
away
empty
,
for
how
weak
so
ever
the
means
be
,
if
he
put
his
strength
,
the
work
shall
be
done
,
in
some
measure
,
to
his
Glory
,
and
our
Edification
.
Now
that
he
may
be
pleased
to
do
so
,
to
leave
ablessing
behind
him
,
let
us
Pray
,
&c.
Isaiah
XXVIII
.
5
,
6.
In
that
day
shall
the
Lord
of
hosts
be
for
a
Crown
of
Glory
,
and
for
a
diadem
of
beauty
unto
the
residue
of
his
People
:
And
for
a
spirit
of
judgment
to
him
that
sittest
in
judgment
,
and
for
strength
to
them
that
turn
the
battel
to
the
gate
.
ALL
the
Works
of
Divine
Providence
are
full
of
Wisdom
and
Justice
,
even
every
one
severally
considered
;
yet
we
observe
them
best
to
be
such
,
when
we
take
notice
of
their
order
,
and
mutual
aspect
one
to
another
,
whether
in
the
succession
of
times
,
or
such
passages
as
are
contemporary
,
and
fall
in
together
,
at
one
and
the
same
time
.
As
when
the
Lord
brings
notable
Judgments
upon
the
●roud
Workers
of
Iniquity
,
and
at
the
same
time
confers
special
Mercies
on
his
own
People
,
who
is
there
that
may
not
perceive
Justice
and
Mercy
illustrating
,
and
beautifying
one
another
?
It
is
true
,
the
full
reward
,
and
perfect
rest
of
the
Godly
,
is
not
here
below
,
they
would
be
sorry
if
it
were
;
nor
is
this
the
place
of
Plenary
punishment
for
the
ungodly
.
Men
may
look
for
a
Judgment
too
,
yet
the
Lord
is
pleased
at
sometimes
to
give
some
resemblances
,
and
pledges
,
as
it
were
,
of
that
great
and
last
Judgment
,
in
remarkable
passages
of
Justice
and
Mercy
,
at
one
and
the
same
time
;
and
such
a
time
it
is
,
that
the
Prophet
foretells
in
this
his
Sermon
,
which
concerns
the
two
Sister
Kingdoms
of
Israel
and
Judah
.
Having
denounced
a
heavy
Calamity
to
come
upon
Israel
,
under
the
name
of
Ephraim
,
he
comforts
those
of
Judah
,
under
the
name
of
the
residue
of
his
People
.
They
not
being
so
grosly
corrupted
as
the
other
were
,
he
stays
them
with
this
promise
:
In
that
day
,
saith
be
,
when
the
other
shall
be
overwhelmed
,
as
with
a
Deluge
,
The
Lord
of
hosts
shall
be
for
a
crown
of
glory
,
and
for
a
diadem
of
beauty
unto
the
residue
of
his
people
.
The
promise
is
made
up
of
three
benefits
,
yet
the
three
are
but
one
;
or
rather
,
one
is
all
the
three
to
them
.
The
Lord
of
hosts
;
it
is
he
,
that
shall
be
their
Honour
,
Wisdom
and
Strength
.
He
shall
be
a
crown
,
&c.
But
first
,
a
word
of
the
Circumstance
of
time
,
In
that
day
.
That
Sovereign
Lord
,
who
at
first
set
up
the
Lights
of
Heaven
to
distinguish
times
and
seasons
,
by
their
constant
motion
,
and
likewise
,
by
his
Supream
Providence
,
ruling
the
World
,
hath
fixed
the
periods
of
States
and
Kingdoms
,
and
decreed
their
Revolutions
,
their
rising
,
ascending
,
and
their
height
,
with
their
decline
and
setting
;
hath
by
a
special
Providence
determined
those
changes
and
vicissitudes
that
befall
his
Church
.
That
which
the
Psalmist
speaks
,
in
his
own
particular
,
Psal.
31.
15.
holds
of
each
Believer
,
and
of
the
Church
,
which
they
make
up
in
all
ages
and
places
:
I
said
thou
art
my
God
,
my
times
are
in
thy
hand
;
a
sure
and
steady
hand
indeed
,
and
therefore
he
builds
his
confidence
upon
it
.
ver.
13.
They
took
counsel
against
me
,
but
I
trusted
in
thee
.
And
upon
this
,
he
prays
in
faith
That
the
face
of
God
may
shine
upon
him
,
and
the
Wicked
may
be
ashamed
.
Thus
then
,
as
many
as
are
looking
after
a
day
of
Mercy
,
to
the
Church
of
God
,
Pray
and
Believe
upon
this
ground
,
That
the
time
of
it
is
neither
in
the
frail
hands
of
those
that
favour
and
seek
it
,
nor
in
the
hands
of
those
that
oppose
it
,
how
strong
and
subtile
soever
they
be
,
but
in
that
Almighty
Hand
,
that
doth
in
Heaven
and
Earth
what
pleaseth
him
.
If
he
have
said
,
now
,
and
here
,
will
I
give
a
day
of
refreshment
to
my
people
that
have
long
groaned
for
it
,
a
day
of
the
purity
,
and
power
of
Religion
.
If
,
I
say
,
this
be
his
purpose
,
they
must
have
somewhat
more
than
Omnipotence
that
can
hinder
it
,
when
his
appointed
time
comes
,
to
make
a
day
of
deliverance
dawn
upon
his
Church
,
after
their
long
Night
,
either
of
affliction
,
or
of
defection
,
or
both
;
they
that
contrive
against
that
day-spring
,
are
as
vain
,
as
if
they
would
sit
down
to
Plot
how
to
hinder
the
Sun
from
rising
in
the
Morning
:
And
they
that
let
go
their
hopes
of
it
,
because
of
great
apparent
difficulties
,
that
interpose
betwixt
their
eye
,
and
the
accomplishment
of
that
work
,
they
are
as
weak
as
if
they
should
imagine
,
when
mists
and
thick
vapours
appear
about
the
Horizon
in
the
morning
,
that
these
could
hinder
the
rising
of
the
Sun
,
which
is
so
far
out
of
their
reach
,
and
comes
forth
as
a
bridegroom
,
and
rejoyces
as
a
mighty
man
to
run
his
race
,
says
David
.
Those
mists
may
,
indeed
,
hinder
his
clear
appearance
,
and
keep
it
from
the
eye
for
a
time
;
but
Reason
tells
us
,
even
then
,
that
they
cannot
stop
his
course
.
And
Faith
assures
us
no
less
in
the
other
,
That
no
difficulties
can
hold
back
God's
day
,
and
work
of
mercy
,
to
his
people
.
But
you
'll
say
,
All
the
difficulty
is
to
know
whether
the
appointed
time
be
near
or
not
:
'T
is
true
,
we
have
no
particular
Prophecies
to
assure
us
,
but
certainly
when
God
awakes
his
Children
,
and
makes
them
rise
,
this
is
a
probable
sign
that
it
is
near
day
:
I
mean
,
when
he
stirs
them
up
to
more
than
usual
Hopes
,
and
Prayers
,
and
Endeavours
,
it
is
very
likely
that
he
intends
them
some
special
good
;
but
yet
more
when
he
himself
is
arisen
(
as
it
pleaseth
him
to
speak
)
that
is
,
when
he
is
begun
to
appear
,
in
a
more
than
ordinary
manner
,
of
working
by
singular
and
wonderful
footsteps
of
Providence
.
This
is
,
no
doubt
,
a
sign
that
he
will
go
on
to
shew
remarkable
mercy
to
Sion
,
and
that
the
time
to
favour
her
,
yea
,
the
set
time
is
come
,
Ps.
102.
13.
Howsoever
then
,
let
the
wonderful
workings
of
the
Lord
move
those
of
you
,
that
have
any
power
and
opportunity
,
to
be
now
(
if
ever
)
activ●●
for
the
greatest
good
,
both
of
the
present
Age
,
and
of
Posterity
;
and
you
that
can
be
no
other
way
useful
,
yet
you
shall
be
no
small
helpers
if
you
be
much
in
Prayer
;
let
both
your
hopes
and
your
fears
serve
to
sharpen
your
Prayers
▪
Be
not
too
much
dejected
with
any
discouragement
,
neither
be
ye
carnally
lift
up
with
outward
oppearances
,
for
the
heart
of
him
that
is
lifted
up
,
is
not
upright
in
him
,
Hab.
2.
3.
But
live
,
as
the
just
do
,
by
your
faith
,
and
if
the
deferring
of
your
hopes
should
sicken
your
hearts
(
as
Solomon
speaks
)
yet
stay
and
comfort
them
with
the
Cordial
of
the
Promises
.
This
you
are
sure
of
,
you
have
God's
own
word
engaged
for
it
,
that
in
those
latter
days
Babylon
shall
be
brought
to
the
dust
,
and
the
true
Church
of
Christ
shall
flourish
and
increase
;
and
this
Vision
is
for
appointed
time
(
as
Habak.
says
of
his
)
at
the
end
it
shall
speak
,
and
not
lie
;
though
it
tarry
,
wait
for
it
,
it
will
surely
come
,
it
will
not
tarry
.
In
that
day
]
In
the
day
of
Ephraims
or
Israels
Calamity
,
denounced
in
the
former
verses
;
which
,
as
most
do
conceive
,
was
when
the
Assyrian
opprest
them
,
and
in
the
end
,
led
them
Captive
,
in
the
Reign
of
Hosea
,
as
you
have
the
History
of
it
,
2
Kings
,
17.
At
which
time
Hezekiah
was
King
of
Judah
,
as
you
find
in
the
following
Chapter
;
and
in
that
notable
Reformation
wrought
by
him
,
with
those
blessings
that
followed
upon
it
,
is
found
the
accomplishment
of
this
promise
to
Judah
,
In
that
day
,
&c.
The
parallel
of
God's
different
dealing
with
these
two
Kingdoms
,
at
the
time
there
specified
(
in
that
day
)
does
afford
divers
Lessons
,
which
might
be
here
not
impertinently
taken
notice
of
.
Only
this
,
Though
Judah
also
had
its
own
corruptions
,
when
Hezekiah
came
to
the
Crown
,
yet
it
pleased
the
Lord
to
spare
them
,
and
work
a
peaceable
Reformation
,
making
Israels
punishment
their
warning
.
Truly
,
that
Nation
with
whom
the
Lord
deals
thus
graciously
,
is
vilely
ingrate
if
they
observe
it
not
with
much
humility
and
thankfulness
,
and
with
profit
too
.
If
the
Lord
should
answer
your
desires
and
hopes
with
a
Reformation
,
in
a
peaceable
way
,
and
should
yet
lengthen
out
your
long
continued
peace
,
and
should
make
this
little
past
shaking
of
it
,
cause
it
to
take
root
the
faster
;
if
he
should
▪
I
say
,
do
this
,
where
would
ye
find
fit
praises
for
such
a
wonder
of
Mercy
,
especially
considering
,
that
in
the
mean
while
,
he
hath
made
other
Reformed-Churches
Fields
of
Blood
,
and
made
,
as
it
were
,
the
sound
of
their
stripes
preach
Repentance
to
us
?
But
certainly
,
if
the
hearing
the
voice
of
the
Rod
prevail
not
,
we
shall
feel
the
smart
of
it
,
as
this
people
of
Judah
did
afterwards
,
because
they
were
not
so
wise
as
to
become
wiser
and
better
by
Israels
Folly
and
Calamity
.
We
are
expecting
great
things
at
our
Lord's
hands
,
and
our
provocations
and
sins
against
him
are
great
;
yet
there
is
none
of
them
all
puts
us
in
so
much
danger
of
disappointment
,
as
Impenitency
,
Were
there
more
Repentance
,
and
personal
Reformation
amongst
us
,
we
might
take
it
as
a
hopeful
fore-runner
of
that
publick
Reformation
which
so
many
seem
now
to
desire
.
The
Lord
of
hosts
]
This
stile
of
his
,
you
know
is
frequent
in
the
Prophets
,
in
their
Predictions
of
Mercy
and
Judgment
,
intimating
both
his
Greatness
and
Majesty
,
and
his
Supream
Power
,
for
accomplishing
his
Word
.
No
created
Power
can
resist
him
;
yea
,
all
must
serve
him
.
The
most
excellent
Creatures
can
have
no
greater
honour
:
The
greatest
are
not
exempted
,
nor
the
meanest
excluded
from
serving
him
.
In
the
12.
of
the
Acts
,
23.
you
find
one
of
the
noblest
Creatures
,
and
a
number
of
the
Vilest
,
made
use
of
at
the
same
time
,
in
the
same
service
.
Because
Herod
did
accept
of
the
Sacriledge
of
the
People
,
and
gave
not
back
to
this
Lord
of
Hosts
his
own
glory
;
The
Angel
of
the
Lord
smote
him
,
and
the
Vermine
devoured
him
.
And
in
Egypt
,
you
know
,
the
employing
of
the
destroying
Angel
,
and
what
variety
of
Hosts
,
this
Lord
of
Hosts
,
did
employ
to
plague
them
.
What
madness
then
is
it
,
to
oppose
and
encounter
this
great
General
;
even
in
doubtful
cases
,
to
run
on
blindly
,
without
examining
,
lest
peradventure
a
Man
should
be
found
a
fighter
against
God
?
And
on
the
other
side
,
it
's
great
weakness
to
admit
any
fear
under
his
Banner
.
If
a
Man
could
say
,
when
he
was
told
of
the
multitude
of
the
Ships
the
Enemy
had
,
against
how
many
do
you
reckon
me
,
how
much
more
justly
may
we
reckon
,
this
Lord
of
Hosts
,
against
multitudes
of
Enemies
,
how
great
soever
?
They
are
to
him
as
the
drop
of
a
bucket
,
and
the
smallest
dust
of
the
ballance
;
't
is
ignorance
and
mean
thoughts
,
of
this
mighty
Lord
,
that
makes
his
enemies
so
confident
;
and
it
is
the
same
evil
,
in
some
degree
,
or
at
the
best
,
forgetfulness
of
his
Power
,
that
causeth
diffidence
in
his
followers
,
Isa.
51.
12
,
13.
Now
the
same
Lord
of
Hosts
,
you
know
,
is
likewise
called
the
God
of
Peace
;
he
is
,
indeed
,
&
pace
&
bello
insignis
.
The
blessing
of
Peace
,
and
the
success
of
War
,
are
both
from
him
;
and
to
him
alone
is
due
the
praise
of
both
.
Shall
be
a
Crown
,
&c.
]
He
shall
dignifie
and
adorn
them
by
his
special
presence
;
to
wit
,
In
the
purity
of
his
Ordinances
,
and
Religion
,
amongst
them
;
the
profession
,
and
flourishing
of
that
,
shall
be
their
special
glory
and
beauty
.
For
as
the
other
two
benefits
concern
their
civil
good
,
Justice
flourishing
within
,
and
Wealth
,
and
Opulency
from
without
,
so
doubtless
,
this
first
,
this
glory
and
beauty
,
is
Religion
▪
as
the
chiefest
of
the
three
,
and
the
other
two
are
its
attendants
.
In
the
26
Ps.
ver
.
8.
The
Sanctuary
,
the
place
of
their
solemn
Worship
,
is
called
The
place
where
God's
honour
dwelleth
,
or
the
Tabernacle
of
his
honour
.
And
Psalm
96.
9.
The
glorious
Sanctuary
,
or
the
beauty
of
holiness
.
And
the
Ark
of
God
,
you
know
,
was
called
the
glory
.
The
glory
is
departed
from
Israel
,
(
said
the
Wife
of
Phineas
)
for
the
ark
of
God
is
taken
.
Pure
Religion
,
and
a
pure
Worship
,
is
the
glory
of
God
amongst
his
People
,
and
consequently
,
their
glory
.
Now
referring
this
Prophesie
to
Hezekiah's
time
,
the
accomplishment
of
it
is
evident
,
in
that
work
of
Reformation
,
whereof
you
have
the
full
History
,
2
Chron.
29.
30
,
31
,
&c.
If
it
be
thus
,
that
the
purity
of
Religion
,
and
Worship
,
is
the
Crown
and
Glory
of
a
People
;
and
therefore
,
on
the
other
side
,
that
their
deepest
stain
of
Dishonour
and
Vileness
,
is
the
vitiating
of
Religion
with
humane
Devices
;
then
to
contend
for
the
Preservation
,
or
the
Reformation
of
it
,
is
noble
,
and
worthy
of
a
Christian.
'T
is
for
the
Crown
of
Jesus
Christ
,
which
is
likewise
a
Crown
of
Glory
,
and
Diadem
of
Beauty
to
them
,
he
being
their
Head
;
it
is
indeed
,
the
true
glory
both
of
Kings
and
their
Kingdoms
.
Labour
then
for
constancy
in
this
work
;
let
no
man
take
your
Crown
from
you
;
you
know
how
busie
the
Emissaries
of
the
Church
of
Rome
have
been
to
take
it
from
us
,
or
,
at
least
,
to
pick
the
Diamonds
out
of
it
,
and
put
in
false
counterfeit
ones
in
their
places
,
I
mean
,
they
stole
away
the
power
of
Religion
,
and
fill'd
up
the
room
with
shadows
and
fopperies
of
their
own
devising
.
'T
is
the
Vanity
of
that
Church
,
to
think
they
adorn
the
Worship
of
God
when
they
dress
it
up
with
splendor
in
her
service
,
which
some
magnifie
so
much
,
yet
may
most
truly
be
called
a
glistering
Slavery
and
Captivity
.
Then
is
she
truly
free
,
and
wears
her
Crown
,
when
the
Ordinances
of
God
are
conformable
to
his
own
appointment
.
It
is
Vanity
in
Man
,
I
say
,
when
they
dress
it
up
with
multitude
of
gaudy
Ceremonies
,
and
make
it
the
smallest
part
of
it self
,
whereas
,
indeed
,
its
true
glory
consists
not
in
pomp
,
but
in
purity
and
simplici●y
.
Apoc.
12.
We
find
the
Church
,
under
the
name
of
a
Woman
,
richly
attired
indeed
,
but
her
ornaments
be
all
heavenly
,
the
Sun
her
cloathing
,
and
her
Crown
of
twelve
Stars
;
needs
she
then
borrow
sublunary
glory
?
No
,
she
treads
upon
it
,
the
Moon
is
under
her
feet
.
There
is
another
Woman
,
indeed
,
in
that
same
Book
,
arrayed
in
Purple
and
Scarlet
,
deckt
with
Gold
and
precious
Stones
,
and
having
a
Golden
Cup
in
her
Hand
,
but
that
Golden
Cup
is
full
of
Abominations
and
Filthiness
,
and
she
her self
the
Mother
of
Abominations
,
Apoc.
17.
4.
The
Natural
Man
judges
according
to
his
reach
,
but
to
a
Spiritual
Eye
there
is
a
most
genuine
beauty
in
the
Service
of
God
,
and
Government
of
his
House
,
and
when
they
are
nearest
to
the
Rule
,
the
Word
of
God
,
then
is
it
,
that
the
Lord
himself
is
the
Crown
and
Diadem
of
his
Church
.
A
Crown
,
&c.
]
Again
we
consider
this
personally
,
as
belonging
in
particular
to
every
Believer
.
They
are
all
made
Kings
and
Priests
unto
God
the
Father
,
Revel
1.
6.
They
are
a
chosen
generation
,
a
royal
priesthood
,
1
Pet.
2.
9.
how
despicable
soever
to
the
World
.
This
is
their
dignity
:
The
Lord
is
their
crown
and
diadem
;
he
subdues
their
Lust
,
and
makes
them
Kings
over
their
own
Affections
,
and
more
than
●onquerors
over
all
Troubles
and
Persecutions
,
whereas
carnal
Men
are
continually
hurried
like
Slaves
,
unto
base
employments
,
still
kept
toyling
in
the
ignoble
service
of
their
own
Lusts.
They
think
,
indeed
,
it
is
their
Liberty
,
but
that
's
a
baseness
of
Spirit
,
that
complies
so
well
with
so
Vile
and
Servile
a
condition
.
And
whereas
they
judge
the
godly
to
be
the
refuse
and
dross
of
the
Earth
,
and
the
proper
objects
of
Contempt
,
this
is
because
this
their
Crown
,
though
most
glorious
,
is
invisible
to
the
Eye
of
Nature
.
The
Lord
is
a
Crown
:
If
they
knew
what
this
is
,
they
would
see
enough
in
it
to
countervail
their
outward
meanness
,
and
the
reproaches
the
World
casts
on
them
,
as
the
Apostle
St.
Peter
hath
it
,
1
Ep.
cap.
4.
14.
If
ye
be
reproached
for
the
name
of
Christ
,
happy
are
ye
,
for
the
spirit
of
Glory
and
of
God
resteth
on
you
:
He
is
their
Crown
.
And
observe
,
how
this
Crown
is
opposed
to
that
blasted
glory
,
and
fading
Crown
of
pride
,
spoken
of
in
the
former
verses
.
Who
is
there
that
sees
not
,
in
daily
Experience
,
the
Vanity
and
Inconstancy
of
worldly
glory
,
and
yet
how
few
are
there
that
wean
themselves
from
it
,
and
learn
to
disdain
it
?
Still
men
dote
upon
that
which
is
not
,
upon
a
shadow
,
a
nothing
.
But
would
you
have
a
Glory
that
fadeth
not
,
a
Garland
that
cannot
wither
,
make
the
Lord
your
Crown
and
your
Glory
,
and
if
he
be
so
,
glory
in
him
and
in
nothing
else
;
Let
not
the
wise
man
glory
,
&c.
but
let
,
&c.
Jer.
9.
23.
You
that
are
Noble
aspire
to
this
Crown
,
as
being
so
far
above
your
perishing
Honours
and
bounded
Powers
;
and
you
that
are
outwardly
meaner
and
lower
,
see
how
little
cause
you
have
to
complain
of
your
condition
,
seeing
you
are
not
debarred
from
this
best
and
greatest
honour
.
And
that
you
may
discern
it
aright
what
it
is
,
know
that
it
consists
in
the
renovation
of
God's
Image
within
you
,
which
is
in
Holiness
and
Righteousness
:
So
the
Lord
becomes
your
Crown
in
the
Kingdom
of
Grace
,
and
by
this
you
may
discover
whether
or
no
you
have
attained
it
,
if
you
can
yet
delight
to
wallow
in
the
puddle
and
pleasures
of
Sin
,
you
are
far
from
this
royal
condition
;
but
if
you
find
your
Soul
possessed
with
the
love
of
Holiness
,
and
that
you
are
trampling
upon
prophane
delights
,
this
may
perswade
you
that
God
hath
enabled
you
,
and
crowned
you
with
his
Grace
,
and
will
crown
you
with
Glory
.
Again
,
try
it
by
this
;
if
the
Lord
is
become
your
Crown
and
your
Glory
,
you
will
glory
in
him
,
and
in
nothing
else
.
Though
you
be
Wise
,
you
will
not
glory
in
your
Wisdom
,
nor
in
Strength
,
nor
in
Riches
,
nor
Honours
,
though
you
had
them
all
;
but
if
you
glory
,
you
will
glory
;
in
the
Lord
.
And
withal
,
your
highest
joy
will
be
to
see
the
advancement
of
his
Glory
;
and
,
if
you
can
,
to
be
any
way
serviceable
to
the
advancing
of
it
.
And
a
spirit
of
Judgment
,
&c.
]
Both
to
these
that
sit
in
Judgment
,
and
to
the
People
,
for
Justice
is
the
strongest
Base
and
Establishment
of
Authority
;
and
withal
,
the
influence
of
it
is
most
sweet
and
comfortable
to
these
that
are
under
Authority
,
and
where
it
is
wanting
,
that
order
and
relation
of
Superiours
and
Inferiours
,
which
God
hath
appointed
,
in
the
Societies
of
Men
,
for
their
good
,
tends
exceedingly
to
the
damage
of
both
.
And
therefore
,
where
God
intendeth
to
continue
the
Peace
and
Welfare
of
a
People
,
he
is
liberal
in
pouring
out
much
of
this
Spirit
of
Judgment
,
on
these
that
sit
in
Judgment
.
On
the
contrary
,
it
is
for
a
heavy
punishment
when
he
withdraws
his
Spirit
from
Rulers
,
and
leaves
them
wholly
to
the
Corruption
and
Vanity
of
their
own
Spirits
.
That
sit
in
Judgment
]
To
all
that
are
in
place
of
Authority
and
Judicature
,
from
the
Supream
to
the
lowest
Magistrate
;
for
this
concerns
them
all
,
for
they
be
all
raised
in
their
Subordination
,
and
several
places
above
the
people
,
for
the
benefit
and
good
of
the
people
as
the
Stars
,
that
be
set
so
high
,
yet
are
placed
there
to
be
useful
and
beneficial
to
the
Inferiour
World
.
Now
this
Spirit
of
Judgment
comprehends
in
it
,
both
due
Wisdom
and
Prudence
,
for
the
trial
and
right
judging
of
affairs
,
and
for
the
discerning
betwixt
sound
and
perverse
Counsel
;
and
withal
a
judgment
practically
good
,
that
cannot
be
byass'd
from
the
straight
line
of
Equity
and
Justice
by
any
sinister
respect
.
Now
seeing
the
Spirit
of
Judgment
is
from
the
Lord
,
yea
,
he
is
this
Spirit
;
it
ought
to
perswade
those
that
sit
in
Judgment
,
to
entreat
and
pray
for
this
,
and
to
depend
upon
it
,
and
beware
of
Self-confidence
.
Trust
in
the
Lord
,
saith
Solomon
,
and
lean
not
to
thine
own
understanding
;
if
you
do
,
it
will
prove
but
a
broken
Reed
.
And
as
they
that
sit
in
Judgment
,
should
intreat
his
Spirit
by
Prayer
,
so
generally
,
all
must
share
with
them
in
this
duty
,
and
make
supplication
for
all
that
are
in
Authority
over
them
,
especially
in
extraordinary
times
.
Truly
,
we
have
matter
of
thankfulness
,
that
the
Lord
hath
in
some
measure
inclined
the
Royal
Heart
of
our
Sovereign
to
the
desires
of
his
People
,
and
ought
still
to
pray
,
That
the
Lord
would
give
the
King
his
Judgments
.
And
then
,
as
the
Psalmist
adds
,
The
Mountains
shall
bring
peace
to
the
people
,
and
the
little
Hills
,
by
righteousness
,
Psal.
72.
3.
And
for
this
end
,
let
all
that
wish
the
publick
,
yea
,
their
own
good
,
pray
much
for
abundance
of
this
Spirit
of
Judgment
to
be
conferred
on
them
;
your
eyes
and
expectations
are
upon
them
.
If
you
would
enjoy
the
Lamp
,
you
must
pour
in
Oyl
.
This
Spirit
,
indeed
,
you
cannot
pour
upon
them
,
but
if
you
pour
out
many
Prayers
,
you
may
draw
it
from
above
,
he
will
give
it
,
who
here
promises
to
be
a
Spirit
of
Judgment
.
And
strength
]
Observe
,
the
way
to
be
powerful
and
successful
against
Foreign
Enemies
,
is
,
To
have
Religion
and
Justice
flourishing
at
home
;
and
truly
,
if
it
please
our
God
,
to
answer
the
desires
of
his
People
,
at
this
time
,
it
may
so
unite
the
affection
and
strength
of
the
two
Kingdoms
,
(
the
Lord
of
Hosts
being
their
strength
)
as
to
make
them
a
Terror
to
their
Enemies
,
whereas
they
were
become
a
scorn
and
derision
to
them
.
For
your
particular
,
Labour
to
make
the
Lord
your
Glory
,
to
have
Christ
made
unto
you
,
as
the
Apostle
speaks
,
both
wisdom
,
and
righteousness
,
and
sanctification
,
which
are
the
glory
and
beauty
of
the
Soul
,
and
redemption
from
your
Spiritual
Enemies
;
draw
strength
from
him
,
to
fight
and
prevail
against
them
,
till
after
the
short
Combat
of
this
life
,
you
obtain
the
Crown
,
and
dwell
in
his
presence
,
where
you
shall
fear
no
more
assaults
,
neither
of
Sin
nor
Affliction
,
but
shall
be
for
ever
happy
in
the
blessed
Vision
of
his
Face
.
To
him
,
be
glory
,
Amen
.
SERMON
,
IV.
PREFACE
.
EXternal
worship
doth
openly
acknowledge
a
Deity
,
but
want
of
inward
sense
in
Worship
secretly
denieth
it
;
The
Fool
hath
said
in
his
heart
there
is
no
God
.
'T
is
strange
to
hear
so
much
noise
of
Religigon
in
the
World
,
and
to
find
so
little
Piety
.
To
present
the
living
God
with
a
carcass
of
lifeless
Worship
,
is
to
pay
him
with
shells
of
Services
,
and
so
to
mock
him
.
And
it
is
a
more
admirable
long-suffering
in
him
to
defer
the
punishment
of
such
Devotion
,
then
all
the
other
Sins
in
the
World
.
The
Egyptian
Temples
were
rich
and
stately
Fabricks
.
A
Stranger
,
who
had
lookt
upon
them
without
,
would
have
imagined
some
great
Deity
within
;
But
if
they
entered
(
as
Lucian
says
laughing
at
them
)
nothing
was
to
be
seen
,
but
only
some
Ape
,
or
Cat
,
or
py'd
Bull
,
or
some
other
fine
God
like
those
.
To
behold
our
fair
semblance
of
Religion
that
frequent
this
house
,
it
would
appear
that
we
were
all
the
Temples
of
the
Holy
Ghost
.
But
who
so
could
look
within
us
,
would
find
in
many
of
our
hearts
,
Lust
,
Pride
,
Avarice
,
or
some
such
like
secret
Vice
adored
as
a
God
;
and
these
are
they
that
while
our
Bodies
sit
here
,
do
alienate
our
Souls
from
the
Service
of
the
Eternal
God
:
So
that
we
are
either
altogether
senseless
and
dead
before
him
,
or
if
any
fit
of
Spiritual
motion
rise
within
us
,
we
find
it
here
,
and
here
we
leave
it
,
as
if
it
were
sacriledge
to
take
it
home
with
us
;
But
did
once
that
Spirit
of
grace
breath
savingly
upon
our
Souls
,
we
should
straight
renounce
and
abhor
those
base
Idols
,
and
then
all
the
current
of
our
affection
would
run
more
in
this
Channel
;
our
Services
would
then
be
spiritual
,
and
it
would
be
our
Heaven
upon
Earth
to
view
God
in
his
Sanctuary
;
and
the
obtaining
of
the
change
is
and
should
be
one
main
end
of
this
our
meeting
,
and
that
it
may
be
the
happy
effect
of
it
our
recourse
must
be
to
the
Throne
of
Grace
by
humble
Prayer
,
In
the
Name
of
our
Mediator
Jesus
Christ
the
Righteous
.
Isaiah
.
LX.
1.
Arise
,
shine
,
for
thy
light
is
come
,
and
the
glory
of
the
Lord
is
risen
upon
thee
.
ADmirable
is
the
worth
,
and
depth
of
Divine
Providence
;
this
either
we
know
not
,
or
at
least
seldom
remember
;
while
we
forget
the
wonders
of
Providence
,
we
direct
our
thoughts
to
baser
objects
,
and
think
not
on
it
;
and
while
we
forget
the
depth
of
Providence
(
if
at
any
time
we
look
towards
it
)
we
judge
rashly
and
think
amiss
of
it
.
If
this
be
true
of
that
general
Providence
whereby
God
rules
the
World
,
't
is
more
true
of
his
special
Providence
towards
his
Church
.
This
is
both
the
most
excellent
piece
of
it
,
and
therefore
best
worth
the
reading
,
and
also
the
hardest
piece
,
and
therefore
it
requires
sobriety
in
judging
;
above
all
other
things
he
that
suddenly
judges
in
this
,
makes
haste
to
err
;
To
have
a
right
view
of
it
,
it
must
be
taken
altogether
,
and
not
by
parcels
:
Pieces
of
rarest
Artifice
,
while
they
are
a
making
,
seem
little
worth
,
especially
to
an
unskilful
eye
,
which
being
compleated
,
command
admiration
.
P.
Martyr
says
well
,
De
operibus
Dei.
Antequam
actum
,
non
est
judicandum
.
There
is
a
time
when
the
Daughters
of
Sion
embrace
the
dunghil
,
and
sit
desolate
in
the
Streets
,
as
Jeremiah
hath
it
in
the
4th
.
of
his
Lam.
verse
5.
And
at
that
same
time
the
voice
of
Babylon
is
,
I
sit
as
a
Queen
,
and
shall
see
no
sorrow
,
Isa.
47.
All
is
out
of
order
here
.
But
if
we
stay
a
while
we
shall
see
Sion
and
Babylon
appointed
to
change
seats
,
by
the
great
Master
of
the
World
;
Come
down
(
says
he
)
Daughter
of
Babylon
,
and
sit
in
the
dust
,
Isa.
47.
2.
And
here
to
Zion
;
Arise
,
shine
,
for
thy
light
is
come
,
and
the
Glory
of
the
Lord
is
risen
upon
thee
.
It
is
an
entire
Catastrophe
,
both
Parties
find
a
notable
alteration
together
,
That
same
hand
that
exalts
the
one
,
ruins
the
other
.
When
the
Sun
rises
upon
the
Church
,
her
Antipodes
must
needs
be
covered
with
darkness
.
As
we
find
it
in
the
next
verse
to
the
Text.
Darkness
shall
cover
the
Earth
,
and
gross
Darkness
the
People
,
but
the
Lord
shall
arise
upon
thee
,
and
his
Glory
shall
be
seen
upon
thee
.
The
Prophet
elevated
by
the
Spirit
of
God
to
a
view
of
after
Ages
,
as
clear
as
if
present
,
seems
here
to
find
his
people
sitting
under
the
dark
mantle
of
a
sad
and
tedious
night
,
and
having
long
expected
the
Suns
return
in
vain
,
before
its
time
,
they
give
over
expectation
when
it
s
near
them
,
and
desperately
sold
themselves
to
lie
perpetually
in
the
dark
.
Now
the
Prophet
,
as
it
were
standing
awake
upon
some
Mountain
,
perceives
the
day
approaching
,
and
the
golden
Chariots
of
the
Morning
of
deliverance
hasting
forward
,
and
seems
to
come
speedily
with
these
glad
news
,
to
a
Captive
People
,
and
sounds
this
Trumpet
in
their
Ears
,
Arise
,
shine
,
for
thy
light
is
come
,
&c.
The
very
manner
of
expression
is
sudden
,
and
rouzing
without
a
copulative
,
Not
arise
and
shine
;
But
arise
,
shine
,
&c.
The
words
have
in
them
,
a
clear
stamp
of
relation
to
a
low
posture
,
and
obscure
condition
;
They
suppose
a
people
lying
,
or
sitting
without
light
;
deep
distress
is
that
dark
soil
that
best
sets
off
the
lustre
of
marvellous
deliverances
;
and
among
many
other
reasons
of
the
Churches
vicissitudes
,
why
may
not
this
be
one
:
The
Lord
is
more
illustrious
in
the
World
by
that
deep
Wisdom
and
great
Power
that
shines
when
he
raises
and
restores
her
from
desperate
Afflictions
,
then
if
he
had
still
preserved
her
in
constant
ease
,
he
seems
sometimes
careless
of
her
condition
,
and
regardless
of
her
groanes
;
but
even
then
,
is
he
waiting
the
most
fit
time
to
be
gracious
,
as
our
Prophet
speaks
:
And
when
it
is
time
,
out
of
the
basest
Estate
he
brings
her
forth
more
fresh
,
strong
,
and
beautiful
than
before
.
Though
you
have
lyen
among
the
Pots
,
ye
shall
be
as
the
Wings
of
a
Dove
covered
with
Silver
,
and
her
Feathers
with
yellow
Gold
,
Psal.
68.
13.
Do
with
the
Church
what
you
will
,
she
shall
come
through
,
and
that
with
advantage
,
Merg●s
profundo
pulchrior
exilit
,
as
one
says
of
Rome
,
Keep
the
Church
seventy
years
Captive
,
yet
after
that
,
she
shall
arise
and
shine
more
glorious
then
ever
.
But
surely
the
strain
of
this
Evangelick
Prophesie
rises
higher
than
any
temporal
deliverance
.
Therefore
we
must
rise
to
some
more
spiritual
sense
of
it
,
not
excluding
the
former
.
And
that
which
some
call
divers
senses
of
the
same
Scripture
,
is
indeed
,
but
divers
parts
of
one
full
sense
.
This
prophecy
is
out
of
question
,
a
most
rich
description
of
the
Kingdom
of
Christ
under
the
Gospel
.
And
in
this
sense
,
this
invitation
to
Arise
and
Shine
is
mainly
addrest
to
mystical
Jerusalem
,
yet
not
without
some
priviledge
to
literal
Jerusalem
beyond
other
people
.
They
are
first
invited
to
Arise
,
and
shine
,
because
this
Sun
arose
first
in
their
Horizon
.
Christ
came
of
the
Jews
,
and
came
first
to
them
.
The
Redeemer
shall
come
to
Zion
,
says
our
Prophet
,
in
the
former
Chapter
,
but
miserable
Jerusalem
knew
not
the
day
of
her
Visitation
,
nor
the
things
that
concerned
her
peace
,
and
therefore
are
they
now
hid
from
her
eyes
:
She
delighted
to
deceive
her self
with
fancies
of
(
I
know
not
what
)
imaginary
grandeur
,
and
outward
glory
,
to
which
the
promised
Messiah
should
exalt
her
,
and
did
,
in
that
kind
,
particularly
,
abuse
this
very
Prophesie
;
so
doteing
upon
a
sense
grosly
literal
,
she
forfeited
the
enjoyment
of
those
Spiritual
Blessings
that
are
here
described
.
But
undoubtedly
,
that
people
of
the
Jews
,
shall
once
more
be
commanded
to
arise
and
shine
,
and
their
return
shall
be
the
riches
of
the
Gentiles
;
and
that
shall
be
a
more
glorious
time
than
ever
the
Church
of
God
did
yet
behold
.
Nor
is
there
any
inconvenience
,
if
we
think
that
the
high
expressions
of
this
Prophesie
have
some
spiritual
reference
to
that
time
,
since
the
great
Doctor
of
the
Gentiles
,
applies
some
words
of
the
former
Chapter
to
that
purpose
,
Rom.
11.
29.
They
forget
a
main
point
of
the
Churches
glory
,
that
pray
not
daily
for
the
Jews
Conversion
.
But
to
pass
that
,
and
insist
on
the
Spiritual
sense
of
these
words
,
as
directed
to
the
whole
Church
of
Christ
.
They
contain
a
powerful
incitement
to
a
twofold
act
,
inforc'd
(
as
I
conceive
)
by
one
reason
,
under
a
twofold
expression
,
neither
of
them
superfluous
,
but
each
giving
light
to
other
,
and
suiting
very
aptly
with
the
two
words
of
command
:
Arise
,
for
the
glory
of
the
Lord
is
risen
,
and
shine
,
for
thy
light
is
come
.
I
will
not
now
subdivide
these
parts
again
,
and
cut
them
smaller
,
but
will
rather
unite
them
again
into
this
one
Proposition
:
The
coming
and
presence
of
Christ
,
ingages
all
to
whom
he
comes
,
to
arise
and
shine
.
In
this
proposition
,
may
be
considered
the
nature
of
the
duties
,
the
universality
of
the
subject
,
and
the
force
of
the
reason
.
First
,
the
nature
of
the
duties
,
what
it
is
to
arise
and
shine
.
Arising
hath
either
reference
to
a
fall
,
or
to
some
contrary
posture
of
sitting
,
or
lying
;
or
to
one
of
these
two
conditions
,
that
are
so
like
one
another
,
Sleep
,
or
Death
;
and
to
all
these
,
Spiritually
understood
,
may
it
here
be
referr'd
.
This
is
the
voice
of
the
Gospel
to
the
Sons
of
Adam
,
Arise
,
for
in
him
they
all
fell
.
The
first
sin
of
that
first
Man
,
was
the
great
Fall
of
Mankind
;
it
could
not
but
undo
us
,
it
was
from
so
high
a
Station
.
Our
daily
sins
are
our
daily
falls
,
and
they
are
the
fruits
of
that
great
one
.
Thou
hast
fallen
by
thine
iniquity
,
says
the
Lord
to
his
people
,
Hosea
14.
1.
for
these
postures
of
sitting
and
lying
,
the
Scripture
makes
use
of
them
both
,
to
signifie
the
state
of
sin
.
Says
not
St.
John
,
The
world
lies
in
wickedness
,
1
Joh.
5.
19
?
Are
not
the
people
said
to
sit
in
darkness
,
mentioned
Matth.
4.
16
?
which
is
directly
opposite
to
Arise
and
Shine
.
In
the
darkness
of
Egypt
,
it
is
said
,
the
people
sate
still
,
none
arose
from
their
places
.
In
the
gross
mist
of
Corrupt
Nature
,
Man
cannot
bestir
himself
to
any
Spiritual
action
,
but
when
this
light
is
come
,
then
he
may
,
and
should
arise
.
Now
for
Sleep
and
Death
.
Sin
is
most
frequently
represented
,
in
Holy
Writ
,
under
their
black
Vizors
.
To
forbear
places
where
they
are
severally
so
used
,
we
shall
find
them
jointly
in
one
,
Eph.
5.
14.
Arise
thou
that
sleepest
,
and
stand
up
from
the
dead
;
which
place
seems
to
have
special
allusion
to
this
very
Text.
The
impenitent
Sinner
is
as
one
buried
in
sleep
;
his
Soul
is
in
darkness
,
fit
for
sleep
,
and
loves
to
be
so
.
That
he
may
sleeep
the
sounder
,
he
shuts
all
the
passages
of
light
,
as
enemies
to
his
rest
;
and
so
,
by
close
Windows
and
Curtains
,
makes
an
artificial
Night
to
himself
within
;
not
a
beam
appears
there
,
though
without
,
the
clear
day
of
the
Gospel
shines
round
about
him
.
The
senses
of
his
Soul
,
as
we
may
call
them
,
are
all
bound
up
,
and
are
not
exercised
to
discern
good
and
evil
,
as
the
Apostle
speaks
,
Heb.
5.
14.
And
his
leading
faculty
,
his
understanding
,
is
surcharged
with
sleepy
Vapors
,
that
arise
incessantly
from
the
inferiour
part
of
his
Soul
,
his
perverse
affections
,
nor
hath
his
mind
any
other
exercise
,
in
this
sleepy
condition
,
but
the
vain
business
of
dreaming
;
his
most
refined
,
and
wisest
thoughts
,
are
but
meer
extravagancies
from
Man's
due
end
,
and
his
greatest
contentments
nothing
but
Golden
Dreams
,
yet
he
is
serious
in
them
,
and
no
wonder
,
for
who
can
discern
the
folly
of
his
own
Dream
till
he
is
awake
?
He
that
Dreams
he
eateth
,
when
he
awakes
finds
his
Soul
empty
,
and
not
till
then
,
Isa.
29.
8.
Now
while
he
thus
sleeps
,
his
great
business
lyes
by
,
yet
spends
he
his
hand-breadth
of
time
as
fast
,
while
he
is
fast
asleep
,
as
if
he
were
in
continual
employment
;
judge
then
if
it
b●
not
needful
to
bid
this
Man
Arise
.
Lastly
,
This
voice
may
import
that
Man
is
Spiritually
Dead
.
God
is
the
life
of
the
Soul
,
as
it
is
of
the
Body
;
while
he
dwells
there
,
it
s
both
comely
and
active
,
but
once
destitute
of
his
presence
,
becomes
a
Carcass
,
where
,
besides
privation
of
life
and
motion
,
there
is
a
positive
filthiness
,
a
putrefaction
in
the
Soul
,
unspeakably
worse
than
that
of
dead
Bodies
,
Corruptio
optimi
pessima
.
And
as
dead
Bodies
are
removed
from
the
sight
of
Mon
,
dead
Souls
are
cast
out
from
the
favourable
sight
of
God
,
till
Christ's
saying
Arise
,
revive
them
.
The
Ministers
of
the
Word
are
appointed
to
cry
,
Arise
,
indifferently
to
all
that
hear
them
;
and
Christ
hath
reserved
this
priviledge
and
liberty
,
to
joyn
his
effective
voice
,
when
,
and
to
whom
he
pleases
.
A
carnal
Man
may
shew
his
Teeth
at
this
,
but
who
is
he
that
can
,
by
any
solid
reason
,
charge
absurdity
upon
this
way
of
dispensing
outward
and
inward
Vocation
?
I
will
not
here
mention
their
idle
Cavils
,
the
Scripture
is
undeniably
clear
in
these
,
That
Man
is
naturally
dead
in
Sin
.
The
Gospel
bids
him
Arise
,
and
it
is
Christ
that
is
his
life
,
and
that
raises
him
.
Thus
we
see
,
in
some
measure
,
what
it
is
for
Men
to
Arise
.
Now
being
risen
they
must
Shine
,
and
that
two
ways
,
jointly
and
publickly
,
as
they
make
up
visible
Churches
;
and
likewise
personally
,
in
their
particular
Conversation
.
First
then
,
What
is
the
shining
of
the
true
Church
?
Doth
not
a
Church
then
shine
,
when
Church
Service
is
raised
from
a
decent
and
primitive
Simplicity
,
and
decored
with
Pompous
Ceremonies
,
with
rich
Furniture
,
and
gaudy
Vestments
?
Is
not
the
Church
then
Beautiful
?
Yes
,
indeed
,
but
all
the
question
is
whether
this
be
the
proper
genuine
beauty
or
no
;
whether
this
be
not
strange
fire
,
as
the
fire
that
Aarons
Sons
used
which
became
vain
,
and
was
taken
as
strange
fire
.
Methinks
it
cannot
be
better
decided
,
then
to
refer
it
to
St.
John
in
his
Book
of
the
Revelations
.
We
find
there
the
Descriptions
of
two
several
Women
,
the
one
riding
in
State
,
arrayed
in
Purple
,
deckt
with
Gold
and
precious
Stones
and
Pearl
,
Rev.
17.
3.
The
other
in
rich
attire
too
,
but
of
another
What
is
meant
then
when
the
Church
is
This
is
that
Light
that
comes
to
her
,
and
the
Glory
of
the
Lord
that
arises
upon
her
;
hence
she
receives
her
Laws
and
Form
of
Government
,
and
her
shining
is
briefly
the
pure
exercise
of
those
,
and
conformity
to
them
.
And
the
personal
shining
of
the
several
Members
of
a
Church
,
is
a
comely
congruity
with
pure
worship
and
discipline
,
and
it
is
that
which
now
is
most
needful
to
be
urged
,
every
Christian
Soul
is
personally
engaged
first
to
be
enlightened
and
then
to
shine
,
and
we
must
draw
our
Light
for
our selves
,
from
that
same
source
that
furnishes
the
Church
with
her
publick
Light
.
There
is
a
word
in
the
Civil
Law
,
Uxor
fulget
radiis
mariti
,
the
Wife
shines
by
the
rays
of
her
Husbands
Light
.
Now
every
faithful
Soul
is
espoused
to
Christ
and
therefore
may
well
shine
,
seeing
the
Sun
himself
is
their
Husband
;
he
adorns
them
with
a
double
Beauty
of
Justification
and
Sanctification
:
By
that
,
they
shine
more
especially
to
God
,
by
this
to
Men
;
And
may
not
these
two
be
signified
by
a
double
Character
given
to
the
Spouse
in
the
Cant.
6.
20.
She
is
fair
as
the
Moon
,
and
clear
as
the
Sun
;
The
lesser
Light
is
that
of
Sanctification
,
Fair
as
the
Moon
;
That
of
Justification
the
greater
,
by
which
,
She
is
as
clear
as
the
Sun
:
The
Sun
is
perfectly
Luminous
,
but
the
Moon
is
but
half
enlightened
;
so
the
Believer
is
perfectly
justified
but
sanctified
only
in
part
,
his
one
half
,
his
flesh
,
is
dark
,
and
as
the
partial
illumination
is
the
reason
of
so
many
changes
in
the
Moon
to
which
changes
the
Sun
is
not
subject
at
all
,
so
the
imperfection
of
a
Christians
holiness
,
is
the
cause
of
so
many
waxings
,
and
waneings
,
and
great
inequality
in
his
performances
,
whereas
in
the
mean
while
his
Justification
remains
constantly
like
it self
.
This
is
imputed
,
that
inherent
.
The
Light
of
Sanctification
,
must
begin
in
the
understanding
and
from
thence
,
be
transfused
to
the
affection
,
the
inferiour
parts
of
the
Soul
,
and
from
thence
break
forth
and
shine
into
Action
.
This
is
then
the
nature
of
the
Duties
,
Arise
and
Shine
.
The
Universality
of
the
subject
which
was
the
second
head
,
is
this
.
That
every
Man
that
knows
Christ
,
is
here
engaged
to
shine
too
;
neither
grandeur
exempts
from
the
duty
of
shining
,
nor
doth
meanness
exclude
from
the
priviledge
of
shining
;
Men
of
low
condition
in
this
World
need
not
despair
of
it
,
for
it
is
a
spiritual
Act
,
great
Men
need
not
despise
it
for
it
is
a
noble
Act
to
shine
by
Christ's
Light
.
In
the
3
verse
of
this
Chap.
it
is
said
to
the
Church
.
Kings
shall
come
to
the
brightness
of
thy
rising
.
To
what
end
,
but
to
partake
of
her
Light
,
and
shine
with
her
.
And
indeed
the
regal
attire
of
Christ's
Righteousness
,
and
the
white
Robes
of
Holiness
,
will
exceeding
well
become
Kings
and
Princes
.
Give
the
King
thy
Judgements
,
O
Lord
,
and
thy
Righteousness
to
the
King's
Son
.
The
Third
,
and
Last
thing
propounded
was
,
the
force
of
the
reason
,
that
Christ's
presence
engages
to
Arise
and
shine
,
wherein
it
is
supposed
that
Christ
declared
in
the
Gospel
,
is
the
Light
which
is
said
here
to
come
,
and
the
Glory
of
the
Lord
which
is
said
to
be
risen
;
so
that
now
,
it
should
be
more
amply
cleared
,
how
Christ
is
Light
,
and
the
Glory
of
the
Lord
,
and
what
his
coming
and
rising
is
,
but
of
these
afterwards
.
I
shall
close
now
with
a
word
of
exhortation
.
Arise
then
,
for
the
Glory
of
the
Lord
is
risen
,
The
day
of
the
Gospel
is
too
precious
,
that
any
of
it
should
be
spent
in
sleep
or
idleness
,
or
worthless
business
;
worthless
business
detains
many
of
us
;
Arise
immortal
Souls
from
moyling
in
the
dust
,
and
working
in
the
Clay
like
Egyptian
captives
.
Address
your selves
to
more
noble
work
;
there
is
a
Redeemer
come
,
that
will
pay
your
ransome
,
and
rescue
you
from
such
vile
service
,
for
more
excellent
employment
.
It
is
strange
,
how
the
Souls
of
Christians
,
can
so
much
forget
their
first
original
from
Heaven
,
and
their
new
hopes
of
returning
thither
,
and
the
Rich
price
of
their
Redemption
,
and
forgetting
all
these
,
dwell
so
low
,
and
dote
so
much
upon
triffles
,
how
is
it
that
they
hear
not
their
well
beloved's
voice
crying
,
Arise
my
love
,
my
fair
one
,
and
come
away
?
Though
the
eyes
of
true
Believers
are
so
inlightened
,
that
they
shall
not
sleep
unto
death
,
yet
their
spirits
are
often
seized
with
a
kind
of
drowsiness
,
and
slumber
,
and
sometimes
even
then
,
when
they
should
be
of
most
activity
.
The
time
of
Christ's
check
to
his
three
Disciples
made
it
very
sharp
,
tho'the
words
are
mild
,
What
?
could
you
not
watch
with
me
one
hour
?
Shake
off
,
believing
Souls
,
that
heavy
humour
.
Arise
,
and
satiate
the
eye
of
faith
with
the
contemplation
of
Christ's
Beauty
and
follow
after
him
,
till
you
attain
the
place
of
full
enjoyment
.
And
you
others
that
never
yet
saw
him
,
Arise
,
and
admire
his
matchless
excellency
.
The
things
you
esteem
great
,
are
but
so
through
ignorance
of
his
greatness
;
his
brightness
,
if
you
saw
it
,
would
obscure
to
you
the
greatest
splendor
of
the
World
,
as
all
those
Stars
that
go
never
down
upon
us
,
yet
they
are
swallowed
up
in
the
surpassing
light
of
the
Sun
when
it
arises
;
Stand
up
from
the
dead
,
and
he
shall
give
you
light
?
Arise
and
work
while
it
is
Day
,
for
the
Night
shall
come
wherein
none
can
work
,
says
our
Saviour
himself
:
Happy
are
they
that
arise
early
in
the
Morning
of
their
youth
,
for
the
day
of
Life
is
very
short
,
and
the
art
of
Christianity
long
and
difficult
,
is
it
not
a
grievous
thing
,
that
Men
never
consider
why
they
came
into
the
World
,
till
they
be
upon
the
point
of
going
out
again
?
Nor
think
how
to
live
,
till
they
be
summoned
to
die
.
But
most
of
all
unhappy
he
,
that
never
wakens
out
of
that
pleasing
dream
of
false
happiness
,
till
he
fall
into
Eternal
misery
,
Arise
then
betimes
,
and
prevent
this
sad
awakening
.
And
being
risen
,
put
on
your
beautiful
Garments
Isaiah
52.
1.
Draw
towards
you
with
the
hand
of
Faith
,
the
rich
Mantle
of
Christ's
Righteousness
.
'T
is
time
to
awake
,
says
the
Apostle
,
Rom.
13.
11.
v.
And
presently
after
,
Put
ye
on
the
Lord
Jesus
Christ
.
And
it
is
a
wonder
,
how
a
Sinner
can
rest
,
while
he
is
out
of
this
Garment
,
for
there
is
no
other
in
Heaven
,
nor
Earth
can
make
him
shine
to
God
,
and
so
shelter
him
from
the
stroke
of
Justice
;
put
him
on
then
,
and
so
shine
;
being
thus
Cloathed
,
thou
shalt
shine
in
Justificatication
,
and
likewise
in
Sanctity
;
What
a
priviledge
is
it
to
be
like
God
;
A
sanctified
conscience
,
what
can
be
said
against
it
?
And
first
have
an
enlightned
understanding
,
for
that
is
the
proper
seat
of
Light
,
that
ignorant
zeal
that
Rome
commends
,
exposes
Religion
to
scorn
and
contempt
;
Heat
without
Light
,
is
the
Character
of
the
fire
of
Hell
,
I
know
all
are
not
tied
to
a
like
degree
of
knowledge
,
but
certainly
all
are
obliged
to
have
a
competency
,
and
diligence
for
increase
;
aspire
then
to
be
intelligent
Christians
,
and
to
know
well
what
you
believe
;
Let
your
minds
be
filled
with
knowledge
,
as
the
Apostle
speaks
.
But
let
it
not
stop
there
,
it
must
have
influence
into
the
will
,
Lux
est
vehiculum
caloris
,
true
Light
conveys
heat
.
All
the
knowledge
that
the
natural
Man
hath
of
Christ
,
not
warming
his
affection
to
Christ
,
is
but
ignis
fatuus
,
a
vain
Light
,
it
shall
never
lead
him
to
happiness
.
Saving
Light
produces
love
,
and
by
that
acts
.
Faith
works
by
Love
,
says
the
Apostle
.
That
breaks
forth
and
shines
in
the
Life
,
in
Godliness
,
Righteousness
,
and
Sobriety
.
Shine
then
in
all
these
,
first
in
Piety
towards
God
,
for
this
is
the
reflection
of
these
rays
of
Light
back
toward
their
source
.
And
this
will
command
the
other
two
;
No
Man
that
shines
in
Godliness
,
will
wallow
in
injustice
,
and
intemperance
;
Guile
and
Wrong
cannot
indure
the
Light
;
they
that
are
unjust
cannot
shine
;
and
let
them
never
offer
to
shine
among
Christians
that
are
not
sober
,
but
stained
with
Riot
and
Uncleanness
.
These
foul
enormities
lay
waste
the
Conscience
,
and
put
out
the
Light
,
how
can
any
seed
of
Grace
subsist
undrowned
,
that
are
exposed
to
a
daily
deludge
of
Cups
?
How
can
that
pure
Spirit
,
that
chose
the
likeness
of
a
chast
Dove
,
dwell
,
and
give
Light
in
that
Soul
that
is
a
Nest
of
impure
and
filthy
lusts
?
No
,
There
can
be
no
fellowship
betwixt
this
celestial
Light
,
whereby
we
should
shine
,
and
those
infernal
works
of
darkness
.
Let
prophane
Men
hold
it
a
chief
strain
of
wit
to
scoffe
at
purity
,
but
you
that
pretend
Heaven
ward
in
good
earnest
,
and
mean
to
shine
in
glory
,
shine
here
in
holiness
;
For
without
holiness
no
Man
shall
see
God
.
And
do
it
with
those
qualifications
(1)
Constantly
in
every
estate
,
let
not
this
Divine
Light
go
out
neither
by
day
,
in
prosperity
,
nor
by
night
in
Adversity
;
in
every
place
do
not
shine
clear
,
and
be
dark
in
your
Chamber
.
They
that
do
thus
,
have
their
reward
:
that
's
a
sad
word
if
rightly
understood
,
beware
of
Hypocrisie
.
Again
shine
progressively
,
gaining
still
more
and
more
victory
over
darkness
,
till
you
attain
unmixt
and
perfect
Light
.
The
way
of
the
just
,
says
Solomon
,
Is
like
the
shining
Light
,
that
shineth
more
and
more
unto
the
perfect
Day
,
Prov.
4.
18.
Lastly
,
Shine
humbly
to
his
glory
,
whose
Light
you
borrow
,
not
to
shew
forth
your
own
excellencies
,
but
his
,
Who
hath
called
you
from
Darkness
to
his
marvellous
Light
,
1.
Pet.
2.
9.
If
we
be
Children
of
Light
,
our
brightness
must
praise
the
Father
of
Lights
:
Let
your
Light
so
shine
before
Men
,
that
they
seeing
your
good
works
,
not
your selves
if
you
can
be
hid
;
(
as
the
Sun
affords
its
Light
and
will
scarce
suffer
us
to
look
upon
it self
)
may
glorifie
(
not
you
but
)
your
Heavenly
Father
,
Math.
5.
6.
To
conclude
.
The
pure
Light
of
the
Church
is
revived
,
and
the
glory
of
the
Lord
is
risen
upon
you
,
and
upon
this
glory
there
shall
be
a
defence
:
If
God
be
your
glory
in
the
midst
of
you
,
he
will
be
likewise
a
wall
of
fire
round
about
you
.
All
the
danger
is
,
if
we
fall
short
in
the
duty
of
shining
,
but
as
you
desire
that
this
glory
should
abide
and
dwell
amongst
you
,
let
all
Estates
of
Men
provoke
one
another
to
shine
bright
in
holiness
;
you
who
either
by
Birth
or
Office
,
are
in
eminent
station
,
know
that
you
were
set
there
to
be
eminent
and
exemplary
in
shining
,
as
Stars
of
more
notable
magnitude
;
you
who
are
Ministers
of
this
Light
,
know
that
you
are
the
Light
of
the
World
,
and
if
the
very
Light
become
darkness
,
how
great
will
that
darkness
be
?
you
that
are
of
a
lower
order
know
that
you
must
shine
too
:
For
it
is
a
common
duty
.
There
is
a
certain
company
of
small
Stars
in
the
Firmament
,
which
though
they
cannot
be
each
one
severally
seen
,
yet
being
many
,
their
united
Light
makes
a
conspicuous
brightness
in
the
Heaven
,
which
is
called
the
milky
way
;
so
though
the
shining
of
every
private
Christian
is
not
so
much
severally
remarkable
,
yet
the
concourse
and
meeting
of
their
Light
together
,
will
make
a
bright
path
of
holiness
shine
in
the
Church
.
Now
to
the
end
we
may
each
one
shine
in
our
measure
,
we
must
learn
to
turn
our selves
often
towards
him
from
whom
our
Light
is
derived
;
Conversing
with
him
,
will
make
us
more
and
more
like
him
.
There
is
a
secret
unknown
vertue
for
this
purpose
in
secret
Prayer
and
Meditation
;
were
we
more
in
the
Mount
with
God
,
our
faces
would
shine
more
with
Men
,
let
us
then
rescue
from
the
World
all
the
time
we
can
,
to
resort
frequently
thither
till
such
time
as
the
Soul
,
which
is
now
often
pulled
down
again
by
the
Flesh
,
shall
let
that
Mantle
fall
and
come
down
no
more
:
But
shine
there
without
spot
,
and
be
for
ever
satisfied
with
her
makers
Image
.
SERMON
,
V.
PREFACE
.
ART
imitates
Nature
,
and
the
nearer
it
comes
to
Nature
in
its
effects
,
it
is
the
more
Excellent
.
Grace
is
the
new
Nature
of
a
Christian
,
and
Hypocrisie
that
Art
that
counterfeits
it
,
and
the
more
exquisite
it
is
in
Imitation
,
it
is
the
more
plausible
to
Men
,
but
the
more
abominable
to
God
;
it
may
frame
a
Spiritual
Man
in
Image
so
to
the
life
,
that
not
only
others
,
but
even
the
Hypocrite
himself
may
admire
it
,
and
favouring
his
own
Artifice
,
may
be
deceived
so
far
,
as
to
say
,
and
to
think
,
it
lives
,
and
fall
in
love
with
it
,
but
he
is
no
less
abhorred
,
by
the
Searcher
of
hearts
,
than
pleasing
to
himself
.
Surely
this
mischief
of
Hypocrisie
can
never
be
enough
inveighed
against
.
When
Religion
is
in
request
,
it
s
the
chief
malady
of
the
Church
,
and
numbers
dye
of
it
,
though
because
its
a
subtile
and
inward
Evil
it
be
little
perceived
.
It
s
to
be
feared
,
there
are
many
sick
of
it
that
look
well
and
comely
in
God's
outward
Worship
,
and
they
may
pass
well
in
good
Weather
,
in
times
of
Peace
,
but
days
of
Adversity
are
days
of
Trial.
The
prosperous
Estate
of
the
Church
makes
Hypocrites
,
and
her
Distress
discovers
them
,
but
if
they
escape
such
trial
,
there
is
one
inevitable
day
coming
,
wherein
all
secret
things
shall
be
made
manifest
.
Men
shall
be
turn'd
inside
out
,
and
amongst
all
Sinners
that
shall
then
be
brought
before
that
Judgment
Seat
,
the
deformedst
sight
shall
be
an
unmasked
Hypocrite
,
and
the
heaviest
sentence
shall
be
his
Portion
.
Oh!
That
the
consideration
of
this
would
scare
us
out
of
that
false
disguise
in
time
,
and
set
us
all
upon
the
study
of
Sincerity
;
precious
is
that
Grace
in
God's
esteem
,
a
little
of
it
will
weigh
down
Mountains
of
formal
Religion
,
in
the
Ballance
of
the
Sanctuary
.
Which
of
us
have
not
now
brought
Hypocrisie
,
more
or
less
,
into
this
House
of
God
?
Oh!
that
it
were
not
with
intention
to
nourish
it
,
but
with
desire
to
be
here
cured
of
it
,
for
,
he
alone
,
that
hates
it
so
much
,
can
cure
it
;
he
alone
can
confer
upon
us
that
sincerity
,
wherein
he
mainly
delights
.
If
we
have
a
mind
,
indeed
,
to
be
indued
with
it
,
it
is
no
where
else
to
be
had
,
we
must
intreat
it
of
God
by
humble
Prayer
,
in
the
name
of
his
Well
beloved
Son
,
by
the
assistance
of
his
Holy
Spirit
.
Isaiah
LX.
1.
Second
Sermon
.
Arise
,
shine
,
for
thy
light
is
come
,
and
the
glory
of
the
Lord
is
risen
upon
thee
.
TRuly
,
light
is
sweet
,
and
it
is
a
pleasing
thing
to
behold
the
Sun
,
says
the
Preacher
,
Eccles.
11.
7.
But
the
interchange
of
Night
with
Day
,
adds
to
its
beauty
,
and
the
longest
Night
makes
Day
the
welcomest
,
as
that
People
well
knows
,
whose
scituation
in
the
World
gives
them
a
five
or
six
months
Night
all
of
one
piece
.
It
is
reported
of
some
of
them
,
That
when
they
conceive
their
Night
draws
towards
an
end
,
they
put
on
their
richest
Apparel
,
and
climb
up
to
the
highest
Mountains
,
with
emulation
,
who
shall
first
discover
the
returning
light
,
which
,
so
soon
as
it
appears
,
they
Salute
,
with
Acclamations
of
Joy
,
and
welcom
it
with
solemn
Feasting
,
and
all
other
Testimonies
of
exceeding
gladness
.
But
such
is
the
Lethargy
of
sinful
Man
,
that
he
stirs
not
to
meet
his
Spiritual
Light
,
and
which
is
worse
,
when
it
comes
upon
him
,
it
finds
him
in
love
with
Darkness
;
instead
of
his
shouts
of
Joy
for
this
Light
,
many
a
cry
must
be
sounded
in
his
Ears
,
to
awaken
him
,
and
it
is
well
too
,
if
at
length
,
he
hear
and
obey
this
Voice
,
Arise
,
shine
,
for
thy
light
is
come
,
&c.
It
is
clear
that
the
words
contain
a
Command
,
and
the
Reason
of
it
:
The
Command
to
a
twofold
act
,
The
Reason
under
two
Expressions
,
proportionately
different
.
Good
reason
the
Church
should
arise
,
when
the
Lord's
Glory
is
risen
upon
her
;
and
it
is
very
congruous
,
she
should
be
enlightned
and
shine
when
her
light
is
come
.
Of
those
two
Acts
or
Duties
,
somewhat
was
formerly
spoken
,
and
the
reason
,
likewise
,
was
made
use
of
so
far
,
as
relative
to
those
Duties
,
and
tending
to
their
inforcement
.
But
the
meaning
of
the
Phrases
,
in
which
the
Reason
is
exprest
,
was
rather
,
at
that
time
,
supposed
,
then
either
duly
proved
or
●●lustrated
,
so
that
it
will
be
now
expedient
to
consider
,
simply
in
themselves
,
these
latter
words
:
Thy
light
is
come
,
&c.
So
far
as
this
Prophesie
hath
respect
to
the
reduction
of
the
Jews
,
from
the
Babylonish
Captivity
;
that
Temporal
Deliverance
,
and
ensuing
Peace
and
Prosperity
,
was
their
Light
,
and
that
Divine
Power
by
which
it
was
effected
,
was
this
Glory
of
the
Lord
.
And
indeed
,
both
these
expressions
are
frequently
used
,
in
such
a
sense
in
Holy
Writ
:
When
I
waited
for
light
there
came
darkness
,
says
Job
,
in
his
30
Chapter
,
26
ver.
So
Isaiah
58.
20
,
and
many
other
places
.
And
the
Glory
of
the
Lord
,
for
a
singular
effect
of
his
Power
,
Joh.
11.
40.
Isa.
60.
18.
and
elsewhere
.
But
this
literal
sense
is
but
a
step
to
elevate
the
Prophet
to
a
sight
of
Christ's
Spiritual
Kingdom
,
which
is
usual
with
him
,
as
our
Saviour
himself
testifies
,
of
another
of
his
Prophesies
.
These
things
,
said
Esaias
,
when
he
saw
his
Glory
,
and
spoke
of
him
,
Joh.
12.
41.
It
was
a
sight
of
that
same
Glory
,
that
makes
him
say
,
Thy
light
was
true
,
&c.
In
these
words
,
there
are
three
things
,
concerning
Christ
,
represented
to
the
Churches
view
.
First
,
His
Beauty
and
Excellency
,
in
that
he
is
called
light
,
and
the
glory
of
the
Lord
.
Secondly
,
The
Churches
Propriety
and
Interest
in
him
,
Thy
light
,
and
risen
upon
thee
,
which
hath
a
restrictive
Emphasis
,
as
the
very
next
verse
doth
clearly
manifest
;
as
he
is
originally
the
Glory
of
the
Lord
,
and
the
Light
of
the
Lord
,
Lumen
de
lumine
,
so
he
is
Communicatively
the
Churches
light
●nd
her
Glory
too
,
as
it
is
exprest
in
the
19th
.
verse
of
this
same
Chapter
,
Thy
God
,
thy
Glory
.
Thus
hath
she
both
his
worth
,
and
her
own
right
,
in
him
,
to
consider
.
Thirdly
,
His
Presence
,
or
her
actual
Possession
,
He
is
come
,
and
is
risen
;
and
in
these
the
Church
,
and
each
faithful
Soul
,
may
find
a
double
Spring
of
Affection
,
the
one
of
Love
,
the
other
of
Joy
:
The
transcendent
Beauty
of
Christ
makes
him
the
choicest
object
of
Love
,
and
her
Property
in
him
,
or
Title
to
him
,
together
with
Possession
,
is
the
proper
Cause
of
solid
Joy
:
First
then
,
this
Excellency
is
exprest
by
these
two
Characters
,
light
,
and
the
glory
of
the
Lord
.
Concerning
which
,
it
will
be
fit
both
to
demonstrate
that
they
are
the
proper
Titles
of
Christ
,
and
here
to
be
taken
for
him
;
as
also
,
to
shew
what
they
signifie
in
him
.
Indeed
,
the
Apostle
in
his
second
Epistle
to
the
Corinthians
,
3
Chapter
,
insists
much
in
extolling
both
the
light
and
the
glory
of
the
Gospel
.
And
in
the
4th
.
verse
of
the
next
Chapter
,
speaks
of
the
light
of
the
Glorious
Gospel
,
but
he
immediately
imitates
whence
it
hath
this
Light
and
Glory
;
the
glorious
Gospel
of
Christ
,
says
he
,
who
is
the
Image
of
God
:
So
that
it
is
most
unnecessary
to
enquire
whether
the
Messiah
,
or
the
Word
that
reveals
him
,
be
rather
here
couched
under
these
terms
of
Light
and
the
Glory
of
the
Lord
.
These
two
agree
so
well
altogether
,
and
these
words
agree
so
well
to
them
both
,
that
it
were
an
injury
to
attempt
to
sever
them
:
All
the
difference
will
be
this
,
Christ
is
that
incomplex
and
substantial
Light
,
The
Gospel
that
complex
Light
,
wherein
he
appears
;
but
(
not
to
be
guilty
of
dark
terms
,
especially
in
a
discourse
of
Light
)
I
take
it
in
this
resemblance
,
Christ
is
the
Sun
,
and
the
Gospel
his
proper
Sphere
,
or
Heaven
,
wherein
he
gives
light
to
his
Church
;
he
is
primarily
the
Glory
of
the
Lord
,
and
the
Gospel
by
participation
,
because
it
declares
him
,
so
that
much
of
that
which
shall
be
spoken
here
of
Christ
,
will
be
secondarily
to
be
understood
of
the
Gospel
of
Christ
.
That
Christ
is
Light
,
the
Scripture
speaks
abundantly
;
his
own
voice
,
concerning
himself
,
(
notwithstanding
the
cavil
of
the
Pharisees
)
is
above
all
exception
,
for
he
is
Truth
it self
.
I
am
the
light
of
the
World
,
sayeth
he
,
he
that
follows
me
shall
not
walk
in
darkness
,
John
8.
12.
The
Father
that
sent
him
gives
him
the
same
title
,
I
will
give
thee
for
a
light
of
the
Gentiles
,
Isaiah
42.
6.
&
49.
6.
And
not
to
multiply
citations
of
the
Prophets
and
Evangelists
,
who
with
one
consent
all
magnifie
this
Light
,
take
the
true
testimony
of
a
false
Prophet
,
(
and
indeed
,
the
favourable
witness
of
an
Adversary
is
strongest
.
)
It
is
that
of
Balaam
,
who
saw
that
Christ
was
Light
,
though
(
because
he
saw
him
afar
off
(
as
he
says
himself
)
and
had
not
his
eye
fortified
,
like
the
true
Prophets
)
he
discerned
him
but
as
a
Star
.
There
shall
come
a
Star
out
of
Jacob
&c.
Numb.
24.
17.
But
what
need
we
go
so
far
,
to
be
certified
what
this
Light
and
Glory
of
the
Lord
is
,
the
Lord
of
Glory
himself
,
seeing
the
very
next
verse
to
the
Text
assures
us
of
it
?
Upon
thee
shall
the
Lord
arise
.
And
in
the
19th
.
verse
,
The
Lord
shall
be
thy
everlasting
light
,
and
thy
God
thy
glory
.
By
this
time
,
I
hope
it
is
clear
That
the
Eternal
Son
of
God
,
co-essential
with
his
Father
,
was
he
that
gave
accomplishment
to
this
Prophesie
,
by
appearing
to
the
World
wrapt
up
in
the
darkness
of
Humane
Nature
.
He
is
that
day-spring
from
on
high
that
hath
visited
us
,
as
old
Zacharias
speaks
,
Luk.
1.
78.
Among
all
created
Excellencies
,
none
can
be
borrowed
more
fitly
representing
Christ
,
tha●
that
of
Light
.
And
is
it
not
Christ
that
decks
his
Church
with
supernatural
Beauty
,
and
makes
it
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
comely
World
called
out
of
the
World
?
But
the
manifold
agreement
of
Light
with
Christ
,
doth
require
more
particular
consideration
.
Light
is
(
as
they
call
it
)
Primum
Visible
,
The
first
object
of
Sight
.
And
Jesus
Christ
,
whom
the
Apostle
stiles
God
over
all
blessed
for
ever
,
is
,
Primum
Intelligibile
,
The
prime
object
of
the
Understanding
:
What
's
then
become
of
that
Divine
Sparkle
,
that
understanding
Soul
,
that
the
Father
of
Spirits
breaths
into
these
Bodies
,
that
all
our
Thoughts
creep
here
below
,
and
leave
their
chief
and
noblest
object
inconsidered
?
Which
of
us
may
not
complain
(
though
few
of
us
do
)
that
our
Souls
have
either
no
Wings
to
elevate
themselves
to
the
contemplation
of
him
,
from
whom
they
issued
,
or
if
they
make
offers
at
it
,
our
affections
,
engaged
to
the
World
,
make
us
,
like
a
Bird
tied
by
the
foot
,
fall
presently
down
again
into
the
mire
?
It
is
high
time
to
leave
Hunting
shadows
,
and
to
turn
our
Internal
Eye
to
the
beholding
of
this
Uncreated
Light
.
In
this
Elementary
World
,
Light
being
(
as
we
hear
)
the
first
Visible
,
all
things
are
seen
by
it
,
and
it
by
it self
.
Thus
is
Christ
,
among
Spiritual
things
,
in
the
Elect
World
of
his
Church
;
all
things
are
made
manifest
by
the
Light
,
says
the
Apostle
,
Eph.
5.
13
:
speaking
of
Christ
,
as
the
following
verse
doth
evidently
testifie
.
It
is
in
his
Word
,
that
he
shines
and
makes
it
a
directing
and
convincing
Light
,
to
discover
all
things
that
concern
his
Church
and
himself
,
to
be
known
by
its
own
brightness
;
how
impertinent
then
is
that
question
so
much
tossed
by
the
Romish
Church
?
How
know
you
the
Scriptures
(
say
they
)
to
be
the
Word
of
God
,
without
the
Testimony
of
the
Church
?
I
would
ask
one
of
them
again
,
How
they
can
know
that
it
is
day
light
,
except
some
light
a
Candle
to
let
them
see
it
?
They
are
little
vers'd
in
Holy
Scripture
,
that
know
not
that
it
's
frequently
called
Light
;
and
they
are
senseless
that
know
not
that
Light
is
seen
and
known
by
it self
.
If
our
Gospel
be
hid
,
says
the
Apostle
,
it
is
hid
to
them
that
perish
;
the
God
of
this
World
having
blinded
their
minds
against
the
Light
of
the
glorious
Gospel
,
&c.
No
wonder
if
such
stand
in
need
of
a
Testimony
,
a
blind
Man
knows
not
that
it's
light
at
noon
day
,
but
by
report
,
but
to
those
that
have
eyes
,
Light
is
seen
by
it self
.
Again
,
it
makes
all
other
things
that
are
in
themselves
to
become
actually
visible
(
as
they
speak
;
)
so
by
the
word
of
this
substantial
word
Jesus
Christ
,
all
things
in
Religion
are
tryed
and
discovered
.
The
very
Authority
of
the
Church
which
they
obtrude
so
confidently
,
must
be
stopt
and
examined
by
these
Scriptures
,
which
they
would
make
stand
to
its
courtesie
.
Doctrines
,
and
Worship
,
must
be
tryed
by
this
Light
;
and
what
will
not
endure
this
Trial
,
must
not
be
endured
in
the
House
of
God
.
To
the
Law
and
to
the
Testimonies
(
says
the
Prophet
)
if
they
speak
not
according
to
this
Word
,
it
is
because
there
is
no
Light
in
them
,
Isa.
8.
20.
The
rays
of
Christ's
Light
are
display'd
thro'both
his
Testaments
,
and
in
them
we
see
him
.
But
oh
!
How
sublime
is
the
knowledge
of
him
;
None
is
ignorant
that
there
is
Light
,
yet
what
Light
is
,
few
know
;
the
best
wits
are
troubled
to
define
it
:
So
all
that
bear
the
Name
of
Christians
,
acknowledge
that
Christ
is
,
but
to
know
what
he
is
,
is
of
marvellous
difficulty
;
In
a
speculative
way
,
unsoundable
is
the
depth
of
his
Nature
and
Properties
,
and
his
Generation
who
can
declare
?
says
our
Prophet
,
I
define
not
whether
his
eternal
Generation
,
or
his
Incarnation
in
time
.
These
are
mysteries
that
shall
hold
the
very
Angels
busie
in
admiration
for
ever
,
and
for
experimental
knowledge
by
Faith
,
how
small
is
the
number
of
those
that
are
truly
acquainted
with
it
?
Again
,
Light
fitly
resembles
Christ
in
purity
,
it
visits
many
impure
places
,
and
Lights
upon
the
basest
parts
of
the
Earth
,
and
yet
remains
most
pure
,
and
undefiled
;
Christ
sees
and
takes
notice
of
all
the
Enormities
,
and
sinful
pollutions
in
the
World
(
as
David
says
of
the
Sun
,
Psal.
19.
)
there
is
nothing
hid
from
his
Beams
;
ye
many
of
those
foul
evils
he
cures
,
and
purgeth
away
these
pollutions
,
and
yet
is
never
stained
by
them
in
the
least
degree
;
he
is
a
Physician
not
capable
of
infection
,
and
therefore
while
he
dwelt
among
Men
,
he
shunned
not
Publicans
and
Sinners
,
but
sought
them
rather
;
for
with
such
was
his
business
and
employment
.
Indeed
for
a
frail
Man
to
be
too
bold
in
frequenting
profane
and
obstinate
persons
,
though
with
intention
to
reclaim
them
,
is
not
always
so
safe
.
Metus
est
neattrahant
;
They
may
pull
him
in
,
that
would
help
them
forth
,
and
pollute
him
that
would
cleanse
them
.
But
our
Saviour
,
the
Light
of
the
World
,
runs
no
such
hazard
he
is
stronger
than
the
perversest
sinner
,
yea
than
the
Prince
of
darkness
himself
,
over
whom
his
banners
are
always
victorious
,
and
purer
than
to
be
in
danger
of
pollution
;
his
precious
blood
is
a
Fountain
opened
for
sin
and
uncleanness
,
sinners
are
purified
by
it
,
and
it
is
not
defiled
by
them
;
Thousands
have
washt
in
it
,
yet
it
shall
abide
,
and
always
shall
be
most
perfectly
pure
:
And
such
a
high
Priest
was
needful
for
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
undefiled
,
and
though
conversant
with
sinners
,
to
communicate
to
them
his
goodness
,
yet
separate
from
sinners
in
immunity
from
their
evil
.
Heb.
7.
26.
To
this
agrees
well
that
Title
,
the
Prophet
Malachi
gives
him
,
when
he
calls
him
the
Son
of
Righteousness
,
full
of
Purity
,
and
Righteousness
,
as
the
Sun
is
of
Light
,
all
luminous
,
without
spot
,
subject
to
no
Eclipse
in
himself
,
his
Light
being
his
own
;
Though
our
sins
interposed
,
may
hide
him
sometimes
from
us
,
as
those
real
Eclipses
in
the
Sun
,
are
rather
ours
,
for
we
are
deprived
of
Light
,
but
not
the
Sun
.
Christ
is
many
ways
most
fitly
called
the
Sun
for
since
all
created
Light
falls
infinitely
short
of
his
worth
,
the
Prince
and
Cheif
of
them
,
the
Sun
,
cannot
but
suit
best
,
so
far
as
may
be
,
to
set
forth
his
excellency
.
The
Light
of
the
Sun
is
neither
parted
nor
diminished
,
by
being
imparted
to
many
several
People
,
and
Nations
that
behold
it
at
one
time
;
nor
is
the
Righteousness
of
this
Sun
of
Righteousness
either
lessened
to
himself
,
or
to
several
Believers
,
by
many
partaking
of
it
at
once
;
it
is
wholly
conferred
upon
each
one
of
them
,
and
remains
whole
in
himself
.
Hence
it
is
that
not
only
Christ
invites
so
liberally
sinners
to
come
to
him
,
but
even
justified
persons
would
so
gladly
draw
all
others
to
lay
hold
on
this
Righteousness
of
their
Redeemer
,
knowing
well
,
that
if
all
the
world
were
inriched
by
it
,
they
themselves
would
be
no
whit
the
poorer
.
Again
the
Sun
hath
a
vivifying
Power
,
not
only
of
Plants
and
Vegetables
;
but
if
Philosophers
be
right
,
Sol
&
homo
generant
hominem
;
it
hath
a
special
influence
in
the
Generation
of
Man
,
but
is
both
more
certainly
and
more
eminently
true
of
this
Sun
we
speak
of
,
in
Mans
Regeneration
;
that
he
is
the
proper
and
principal
Efficient
of
it
.
The
Evangelist
calls
him
at
once
,
The
Light
and
the
Life
of
Men
,
John
1.
4.
To
say
nothing
of
him
as
Treasure
.
He
is
the
source
of
our
spiritual
Life
and
Motion
.
When
the
Sun
takes
its
course
towards
us
in
the
season
of
the
year
,
it
drives
away
the
sharp
Frosts
,
and
the
heavy
Fogs
of
Winter
,
it
clears
the
Heavens
,
decks
the
Earth
with
variety
of
Plants
and
Flowers
,
and
awakes
the
Birds
to
the
pleasant
strains
of
their
natural
Musick
.
When
Christ
after
a
kind
of
Winter
absence
,
returns
to
visit
a
declining
Church
,
admirable
is
the
change
that
be
produces
;
all
begins
to
flourish
by
his
sweet
influence
,
his
House
,
his
Worship
,
his
people
are
all
Cloathed
with
a
new
beauty
,
but
it
's
spiritual
,
and
therefore
,
none
but
spiritual
eyes
can
discern
it
.
When
he
will
thus
return
,
all
the
power
and
policy
of
Man
can
no
more
hinder
him
,
than
it
could
stay
the
course
of
the
Sun
in
its
circle
.
In
like
manner
,
a
deserted
forsaken
Soul
,
that
can
do
nothing
but
languish
and
droop
,
while
Christ
withdraws
himself
,
what
inexpressible
vigour
and
alacrity
finds
it
at
his
returning
?
Then
those
Graces
,
that
while
they
lurkt
seem'd
to
have
been
lost
,
and
quite
extinguished
bud
forth
anew
,
with
pleasant
colour
and
fragrant
smell
.
'T
is
the
Light
of
his
Countenance
that
banisheth
their
false
fears
,
that
strengthens
their
Faith
,
and
cures
their
spiritual
infirmities
.
This
Sun
is
indeed
the
sovereign
Physician
:
Unto
you
that
fear
my
name
,
shall
the
Sun
of
Righteousness
arise
,
with
healing
under
his
wings
.
Mal.
4.
2.
Finally
,
All
darkness
flees
away
before
him
;
'T
was
his
arising
in
the
World
,
that
made
the
day
break
,
and
the
shadows
flee
away
.
The
Types
and
Shadows
of
the
Law
,
were
then
abolished
.
It
was
his
Light
that
dispelled
the
mists
of
Ignorance
and
Idolatry
,
and
he
alone
delivers
the
Soul
from
the
night
of
sin
and
misery
procured
by
it
;
All
the
Stars
,
and
the
Moon
with
them
,
cannot
make
it
day
in
the
World
,
this
is
the
Suns
peculiar
,
nor
can
Natures
highest
Light
,
the
most
refined
Science
and
Morality
,
make
it
day
in
the
Soul
;
for
this
is
Christs
.
The
common
Light
of
Reason
,
every
Man
that
comes
into
the
World
,
hath
from
him
as
his
Creator
,
but
the
special
Light
of
Grace
they
alone
that
are
born
again
,
have
from
him
as
their
Saviour
.
Gross
is
the
darkness
of
every
natural
mind
,
till
Christ
enlighten
it
.
Ye
were
darkness
(
says
the
Apostle
)
but
now
are
you
light
in
the
Lord
,
it
's
nothing
else
but
a
mass
of
darkness
,
and
the
companion
of
darkness
is
confusion
,
as
it
was
in
the
mass
of
the
World
before
Light
was
Created
,
and
what
is
there
under
Heaven
more
confused
than
a
carnal
mind
?
The
affections
quite
out
of
order
,
and
though
all
naught
,
yet
sometimes
fighting
one
with
another
,
and
continually
hurrying
the
Judgment
whither
they
please
;
Now
to
dissipate
this
darkness
,
and
remedy
this
confusion
,
Christ
shines
externally
in
his
Word
,
but
too
much
daily
experience
testifies
,
that
this
is
not
sufficient
.
Therefore
to
those
whom
he
will
make
Children
of
the
Light
,
to
meet
with
this
outward
Light
of
his
Word
,
he
gives
another
internal
,
by
the
Spirit
.
The
Sun
can
make
dark
things
clear
,
but
it
cannot
make
a
blind
Man
see
them
,
but
herein
is
the
excellency
of
this
Sun
,
that
he
illuminates
not
only
the
object
,
but
the
faculty
,
doth
not
only
reveal
the
mysteries
of
his
Kingdom
,
but
opens
blind
eyes
to
behold
them
;
and
the
first
lineament
of
the
renewed
Image
of
God
in
Man
,
is
that
Light
in
the
understanding
,
removing
not
only
that
simple
Ignorance
of
Divine
things
,
but
these
misconceits
likewise
,
and
false
principles
,
and
that
wicked
pertinacy
,
whereof
Mans
mind
is
naturally
full
;
he
that
at
first
commanded
Light
to
shine
out
of
Darkness
,
infuseth
saving
Knowledge
and
Light
,
into
the
dark
Soul
of
Man
.
And
this
Light
(
as
was
said
)
kindles
Love
.
It
is
Vehiculum
caloris
,
hath
a
powerful
influence
,
begetting
heat
in
the
affections
.
Nor
can
this
Divine
Light
be
ever
again
fully
extinguished
,
but
conducts
the
Soul
that
hath
received
it
,
till
it
be
received
to
the
Land
of
Light
and
perfect
happiness
.
Thus
in
our
Redeemer
is
the
Fountain
of
Life
,
as
the
Psalmist
speaks
,
And
in
his
Light
do
we
see
Light
,
Psal.
36.
9.
He
is
likewise
here
stiled
,
The
Glory
of
the
Lord
.
In
the
2d
.
of
Sam.
4
Chap.
The
Ark
of
God
is
called
the
glory
,
but
it
enjoyeth
that
name
as
a
Type
of
Christ
,
in
whom
that
now
which
the
Ark
contained
was
fulfilled
.
The
Tabernacle
is
called
the
dwelling
of
God's
glory
,
Psal.
26.
8.
Likewise
typifying
him
in
the
Tabernacle
,
in
whose
humane
nature
that
glory
dwells
far
more
excellently
.
Joh.
1.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
dwelt
in
a
Tabernacle
among
us
,
and
we
saw
his
glory
as
the
glory
of
the
only
begotten
Son
of
God
,
full
of
Grace
and
Truth
.
The
Author
of
the
Epistle
to
the
Hebrews
calls
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
brightness
of
his
Fathers
glory
,
and
the
Character
of
his
Person
.
And
under
these
expressions
lies
that
remarkable
mystery
of
the
Sons
Eternal
relation
to
the
Father
(
which
is
rather
humbly
to
be
adored
than
boldly
to
be
explained
)
either
by
God's
perfect
understanding
of
his
own
Essence
,
or
by
any
other
notion
.
It
is
true
,
he
is
called
the
Wisdom
of
the
Father
,
but
this
Wisdom
is
too
wonderful
for
us
;
He
is
called
the
Word
,
but
what
this
Word
means
,
I
think
we
shall
not
well
know
,
till
we
see
him
Face
to
Face
,
and
contemplate
him
in
the
Light
of
Glory
,
mean
while
we
may
see
him
,
to
be
the
Glory
of
the
Lord
in
a
safer
way
,
and
sufficient
measure
to
guide
us
on
to
that
clear
vision
reserved
above
for
us
.
We
saw
his
glory
,
says
that
sublime
Evangelist
,
but
how
could
this
excellent
glory
be
seen
by
sinful
Men
,
and
not
astonish
and
strike
dead
the
beholders
,
He
,
was
made
Flesh
and
dwelt
among
us
(
says
he
)
and
so
we
saw
his
glory
.
That
Majesty
that
we
could
never
have
lookt
upon
,
he
veiled
with
humane
flesh
,
that
we
might
not
die
,
yea
live
,
by
seeing
him
.
There
he
stood
behind
the
wall
,
and
shewed
himself
through
the
Trellis
;
In
him
dwelt
the
fulness
of
the
Godhead
,
Col.
2.
9.
But
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bodily
,
for
who
could
have
endured
the
splendor
of
the
Godheads
fulness
,
if
that
Cloud
of
his
Body
had
not
been
drawn
betwixt
?
And
through
it
did
shine
that
Grace
and
Truth
,
that
Wisdom
and
Power
in
the
work
of
our
Redemption
,
whereby
he
was
clearly
manifested
to
be
the
glory
of
the
Lord
.
Surely
we
need
not
now
ask
the
Church
,
or
a
believing
Soul
what
is
her
beloved
more
than
another
,
or
if
we
do
,
well
may
she
answer
,
He
is
the
chiefest
among
Ten
Thousand
,
and
altogether
lovely
,
for
he
is
the
Light
of
the
World
,
and
the
glory
of
the
Lord
.
Let
not
the
numerous
Titles
of
Earthly
Potentates
be
once
admitted
into
comparison
with
these
.
If
we
believe
David
,
in
his
62
Psal.
9.
verse
,
the
stateliest
things
and
persons
in
the
World
being
Ballanced
with
vanity
it self
,
are
found
lighter
than
it
,
and
shall
we
offer
to
weigh
them
with
Christ
.
If
we
knew
him
righly
,
we
would
not
sell
the
least
glance
or
beam
of
this
Light
of
his
Countenance
,
for
the
highest
favour
of
mortal
Men
,
though
it
were
constant
and
unchangeable
(
which
it
is
not
;
)
it
is
ignorance
of
Christ
that
maintains
the
credit
of
those
vanities
we
admire
:
The
Christian
that
is
truly
acquainted
with
him
,
enamoured
with
the
brightness
of
his
beauty
can
generously
trample
upon
the
smilings
of
the
World
with
the
one
foot
,
and
her
frownings
with
the
other
;
if
he
be
rich
or
honourable
,
or
both
,
yet
he
glories
not
in
that
,
but
Christ
who
is
the
glory
of
the
Lord
,
is
even
then
his
chiefest
glory
.
And
the
Light
of
Christ
obscures
that
Worldly
splendor
in
his
estimation
;
and
as
the
enjoyment
of
Christ
overtops
all
his
other
joys
,
so
it
overcomes
his
griefs
,
as
that
great
Light
drowns
the
Light
of
prosperity
,
it
shines
bright
in
the
darkness
of
Affliction
;
no
dungeon
so
close
that
can
keep
out
the
rays
of
Christ's
love
from
his
beloved
Prisoners
.
The
World
can
no
more
take
away
this
Light
,
than
it
can
give
it
,
Unto
the
just
ariseth
Light
in
Darkness
,
sayeth
the
Psalmist
,
and
,
When
I
sit
in
darkness
the
Lord
shall
be
a
Light
unto
me
,
says
the
Church
in
the
7th
.
of
Micah
,
8
verse
.
And
as
this
Light
is
a
Comfort
,
so
it
is
likewise
a
Defence
,
that
suffers
no
more
of
distress
to
come
near
the
godly
,
than
is
profitable
for
them
;
Therefore
we
find
very
frequently
in
Scripture
,
where
this
Light
and
Glory
is
mentioned
,
Protection
and
Safety
joyntly
spoken
of
:
The
Lord
is
my
Light
,
and
withal
my
Salvation
,
whom
shall
I
fear
,
says
David
,
Psal
27.
1.
The
Lord
is
a
Sun
,
and
he
is
a
Shield
too
,
Psal.
84.
21.
And
truly
I
think
him
Shot-proof
,
that
hath
the
Sun
for
his
Buckler
.
And
for
glory
;
Upon
all
the
Glory
shall
be
a
Defence
,
says
our
Prophet
in
his
4.
Chapter
,
5.
verse
.
And
the
Prophet
Zach.
where
he
calls
the
Lord
the
Churches
Glory
in
the
midst
of
her
,
he
calls
him
likewise
a
Wall
of
fire
round
about
her
,
Zach.
2.
4.
The
only
way
then
to
he
safe
,
is
to
keep
this
Light
,
and
this
Glory
intire
;
to
part
with
any
part
of
this
glory
,
is
to
make
a
breach
in
that
Wall
of
fire
,
and
if
that
be
a
means
of
safety
let
all
Men
judge
;
No
,
keep
it
whole
,
and
then
they
must
come
through
the
fire
that
will
assault
you
.
Nor
is
this
Light
only
defensive
of
the
Church
that
embraceth
it
,
but
likewise
destructive
of
all
adverse
powers
;
see
a
clear
Testimony
for
this
,
in
the
10.
of
Isaiah
,
17
,
18.
verses
.
And
the
Light
of
Israel
shall
be
for
a
fire
,
and
his
holy
one
for
a
flame
(
speaking
there
of
the
Assyrians
)
and
it
shall
burn
and
devour
his
Thorns
and
his
Briers
in
one
day
,
and
shall
consume
the
glory
of
his
Forrest
,
and
of
his
Fruitful
Field
,
(
both
Soul
and
Body
)
and
they
shall
be
as
when
a
Standard
bearer
fainteth
,
&c.
Let
ever
then
the
Church
of
God
entirely
observe
this
Light
and
Glory
of
the
Lord
;
and
she
shall
undoubtedly
be
preserved
by
it
.
But
to
close
in
a
word
,
first
to
those
that
know
this
Light
,
and
then
to
those
that
are
yet
strangers
to
it
.
You
who
know
Christ
,
glory
in
him
perpetually
;
well
may
he
be
your
glory
,
when
he
is
the
Glory
of
the
Lord
:
There
are
some
that
pretend
love
to
Christ
,
and
yet
a
taunting
word
of
some
profane
miscreant
,
will
almost
make
them
ashamed
of
him
;
how
would
they
die
for
Christ
that
are
so
tender
as
not
to
endure
a
Scoff
for
him
?
Where
is
that
Spirit
of
Moses
,
that
accounted
the
very
reproaches
of
Christ
greater
riches
than
the
Treasures
of
Egypt
?
O
learn
to
glory
in
Christ
,
think
highly
of
him
,
and
speak
so
too
.
Methinks
it
is
the
Discourse
in
the
World
becomes
Christians
best
,
to
be
speaking
one
to
another
honorably
of
Jesus
Christ
,
and
of
all
Men
,
the
Preachers
of
his
Gospel
should
be
most
frequent
in
this
Subject
.
This
should
be
their
great
Theam
,
to
extol
and
commend
the
Lord
Jesus
,
that
they
may
enflame
many
hearts
with
his
love
;
and
best
can
they
do
this
,
who
are
most
strongly
taken
with
this
love
themselves
;
Such
will
most
gladly
abase
themselves
,
that
Christ
may
be
magnified
,
and
whatsoever
be
their
excellencies
,
they
still
account
Christ
their
glory
,
and
they
are
richly
repayed
,
for
he
accounts
them
his
glory
;
this
would
seem
a
strange
word
,
if
it
were
not
the
Apostles
.
They
are
the
Messengers
of
the
Churches
,
and
the
Glory
of
Christ
,
2
Cor.
8.
23.
Delight
who
will
either
in
sloth
and
ignorance
on
the
one
hand
,
or
in
vain
speculations
and
strains
of
frothy
wit
on
the
other
:
Surely
those
Preachers
shall
only
be
approved
in
the
great
day
,
who
have
constantly
endeavoured
in
their
measure
,
to
speak
the
best
and
fittest
they
could
for
their
Masters
advantage
,
and
happy
these
Christians
of
what
estate
soever
,
that
in
all
estates
make
Christ
their
glory
,
and
in
all
Actions
have
their
eye
fixed
upon
his
glory
,
who
is
their
Light
and
the
Glory
of
the
Lord
.
Now
to
those
that
are
strangers
to
him
(
would
to
God
none
that
are
to
be
spoken
to
,
were
such
)
To
them
I
say
,
notice
would
be
given
both
of
the
excellency
and
necessity
of
Christ
.
Though
it
were
possibly
to
grop
the
way
to
happiness
in
the
dark
;
yea
,
none
will
deny
but
to
be
conducted
thither
by
a
constant
Light
,
is
both
more
safe
and
more
delightful
.
But
were
there
any
possibility
to
attain
that
end
without
this
Light
,
the
neglect
of
it
were
not
altogether
so
strange
.
The
wonder
of
all
is
this
,
That
Christ
alone
being
both
that
Life
,
and
the
way
to
it
,
and
the
Truth
or
Light
that
guides
in
that
way
,
yet
Christians
(
so
called
)
should
esteem
and
look
after
him
as
little
,
as
if
he
were
wholly
needless
:
What
meanest
thou
,
O
besotted
sinner
?
is
it
so
light
a
thing
to
die
in
thy
sins
,
and
eternally
for
them
,
that
thou
wilt
not
so
much
as
open
and
admit
the
Light
of
Salvation
,
what
shalt
thou
pretend
in
that
terrible
day
?
Though
all
other
kind
of
people
should
offer
some
excuse
,
thou
who
hast
heard
the
Gospel
,
shall
be
speechless
:
For
not
only
shall
the
rigour
of
justice
condemn
thee
,
but
Mercy
it self
shalt
plead
against
thee
,
for
thou
hast
despised
it
.
That
Light
did
come
and
was
not
embraced
,
shall
be
the
main
condemnation
.
How
many
thousands
that
make
no
doubt
of
Heaven
,
yet
shall
then
fall
short
of
it
?
It
is
not
a
superficial
profession
that
will
then
pass
current
.
It
is
not
some
publick
sighs
and
groans
from
an
unsanctified
heart
,
which
either
come
from
custom
or
some
present
touch
of
the
Word
,
nor
yet
is
it
some
sudden
risings
of
inward
affection
towards
Christ
upon
the
report
of
his
worth
,
that
shall
then
serve
the
turn
.
The
intellective
knowledge
of
Christ
,
the
distinct
understanding
,
yea
the
Orthodox
Preaching
of
his
Gospel
,
the
maintaining
of
his
publick
cause
,
and
suffering
for
it
,
shall
not
then
be
found
sufficient
,
only
that
peculiar
apprehension
of
Christ
,
those
constant
flames
of
spiritual
love
,
that
even
course
of
holy
walking
in
his
Light
shall
be
these
Characters
,
whereby
Christ
shall
own
his
Children
,
and
admit
them
into
the
inheritance
of
perfect
Light
.
One
of
the
speakers
in
the
Book
of
Job
,
discoursing
of
the
prosperity
of
the
ungodly
calls
it
,
but
his
Candle
,
and
tells
how
long
it
can
last
.
His
Candle
(
says
he
)
shall
be
put
out
with
him
,
and
that
's
the
longest
term
of
it
,
if
it
last
his
life
time
,
it
shall
convey
him
no
further
,
he
goes
into
eternity
in
the
dark
;
and
therefore
,
as
St.
John
says
,
he
knows
not
whither
he
goeth
.
Quo
nunc
abibis
?
said
that
Emperor
to
his
Soul
;
is
it
not
a
sad
thing
,
when
the
Soul
that
knows
no
other
but
worldly
Light
,
must
take
leave
of
it
,
and
enter
into
eternal
darkness
,
there
to
be
uncessantly
tormented
with
present
anguish
,
and
the
frightful
expectation
of
the
last
Judgment
,
where
it
must
take
again
that
Body
which
was
the
complice
of
its
wickedness
to
be
partaker
of
its
punishment
?
where
it
shall
have
a
double
misery
to
behold
Crowns
of
Immortality
distributed
to
the
godly
,
after
the
short
combates
of
this
Life
,
and
it self
thrust
out
among
the
Devils
?
then
shall
all
Men
be
some
way
sensible
,
what
is
the
worth
of
this
now
contemned
light
,
the
Lord
Jesus
Christ
,
the
greatest
number
too
late
,
for
they
shall
be
banisht
from
it
for
ever
;
but
the
Righteous
shall
then
most
perfectly
know
,
and
for
ever
enjoy
this
Light
,
and
Glory
of
the
Lord
,
To
whom
with
the
Father
of
Lights
and
Spirit
of
Grace
,
be
eternity
of
Praise
and
Honour
.
SERMON
,
VI.
PREFACE
.
WHat
shall
it
profit
a
Man
,
if
he
gain
the
whole
World
,
and
lose
his
own
Soul
,
said
our
Saviour
,
who
was
to
lay
down
a
ransom
for
it
,
and
knew
well
that
it
would
cost
infinitely
more
than
the
World
was
worth
,
yet
the
most
of
Men
value
their
own
Souls
,
at
a
far
lower
rate
than
the
whole
World
,
losing
them
for
broken
morsels
of
it
;
yea
many
times
for
vain
hopes
that
are
never
accomplished
;
And
as
these
Men
make
a
miserable
bargain
,
so
by
the
contrary
,
they
that
lose
the
World
,
or
any
thing
Worldly
,
yea
though
it
were
the
whole
,
to
save
their
Souls
,
make
a
profitable
loss
of
it
.
Nature
teaches
Men
to
hazard
and
lose
all
for
the
life
of
the
Body
,
rather
than
lose
it
.
(
Although
it
prove
many
times
very
uncomfortable
by
the
lose
of
these
outward
things
,
)
and
yet
the
most
part
of
Men
pass
their
whole
life-time
without
one
serious
thought
of
the
exellency
and
importance
of
their
Souls
,
whose
life
and
Happiness
is
of
a
higher
nature
,
and
neither
consists
in
,
nor
depends
upon
any
thing
here
below
.
Hence
it
is
,
that
while
they
use
the
helps
of
this
present
life
,
and
the
defences
of
it
when
it
is
in
danger
,
and
use
them
with
so
much
diligence
and
attention
;
The
means
of
that
better
life
▪
of
their
better
part
,
their
Souls
,
they
either
use
not
at
all
or
so
slightly
and
coldly
,
that
they
never
find
Salvation
in
them
.
You
may
find
it
some
way
in
your selves
,
the
threatnings
and
preparations
of
Men
against
you
have
awakened
and
rowsed
you
more
to
think
upon
means
of
your
temporal
safety
;
but
how
few
are
sensible
,
and
afraid
of
the
wrath
of
God
,
who
,
as
our
Saviour
tells
us
,
can
kill
both
Body
and
Soul
,
and
cast
them
into
Hell
;
you
want
not
freequent
advertisement
from
the
Word
of
God
,
so
plentifully
Preacht
,
that
many
are
perishing
;
one
part
in
gross
Ignorance
of
God
,
another
in
Profane
,
and
Licentious
living
,
and
the
greatest
part
in
a
formal
and
lifeless
profession
of
Religion
,
without
the
power
of
it
,
and
yet
where
are
they
that
lay
it
to
heart
,
and
bestir
themselves
to
rescue
their
Souls
from
destruction
?
Certainly
whatsoever
Men
profess
,
it
is
unbelief
that
is
the
cause
of
Impenitence
;
Men
are
not
convinced
of
the
purity
of
Gods
nature
,
nor
sensible
of
the
impurity
of
their
own
,
therefore
they
apply
not
themselves
in
good
earnest
to
the
work
of
Repentance
,
and
Reformation
,
the
liveliest
part
of
it
.
Labour
then
for
a
more
active
and
practical
knowledge
of
God
and
Divine
truths
,
such
as
may
humble
and
renew
your
Souls
,
not
only
that
you
may
be
delivered
from
outward
troubles
that
threaten
you
;
but
much
more
,
that
you
may
escape
the
wrath
to
come
.
And
because
neither
the
Word
Preached
,
nor
Judgments
,
nor
Mercies
,
that
are
set
before
you
,
are
sufficient
to
quicken
a
dead
Soul
,
or
soften
a
hard
Heart
,
without
the
effectual
concourse
of
the
Spirit
of
God
,
let
us
have
recourse
to
the
Throne
of
Grace
,
by
humble
and
earnest
Prayer
,
in
the
Name
and
Mediation
of
Jesus
Christ
.
Psal.
XLII
.
8.
Yet
the
Lord
will
command
his
loving
kindness
in
the
day
time
,
and
in
the
night
his
Song
shall
be
with
me
,
and
my
prayer
unto
the
God
of
my
life
.
MAN
is
born
to
trouble
as
the
sparks
fly
upwards
,
saith
Eliphaz
,
Job
5.
7.
And
as
it
is
the
corruption
and
sinfulness
of
his
Birth
and
Nature
that
has
exposed
him
to
trouble
,
so
Nature
usually
sets
him
at
work
,
to
look
out
for
such
things
as
may
preserve
,
and
deliver
him
from
trouble
,
or
at
least
,
mitigate
and
temper
the
bitterness
of
it
.
And
because
there
is
not
any
one
worldly
thing
that
hath
either
certainty
or
sufficiency
enough
to
serve
at
all
times
,
therefore
worldly
and
natural
men
are
forced
to
make
use
of
variety
,
and
are
but
badly
served
with
them
all
.
The
believing
Soul
hath
but
one
comfort
whereon
he
relies
,
but
it
's
a
great
one
,
which
alone
weighs
down
all
the
rest
.
Bread
strengthens
,
and
Wine
makes
glad
the
heart
of
Man
,
Psal.
104.
15.
But
God
is
the
strength
of
my
heart
(
says
the
Psalmist
)
Psal.
73.
20.
and
the
gladness
of
it
too
.
Thou
hast
put
gladness
in
my
heart
more
than
they
have
,
when
their
corn
and
wine
increaseth
;
and
therefore
,
while
the
rest
are
seeking
after
some
scattered
crumbs
of
goodness
in
the
Creatures
,
Who
will
shew
us
any
good
?
He
fixes
his
choice
upon
this
one
thing
,
The
light
of
God's
countenance
;
and
it
is
the
constant
assurance
of
this
,
that
upholds
him
;
waves
beat
upon
him
,
yea
,
and
go
over
him
,
yet
the
Lord
will
command
his
loving
kindness
to
shine
upon
him
.
In
this
Psalm
,
we
may
perceive
the
Psalmist
full
of
perplexed
thoughts
,
and
that
betwixt
strong
desires
and
griefs
,
and
yet
,
in
the
midst
of
them
,
now
and
then
,
some
advantage
,
and
intermixing
strains
of
Hope
,
with
his
sad
complaints
;
for
,
immediately
before
,
we
heard
nothing
but
the
impetuous
noise
of
many
waters
,
deep
calling
unto
deep
.
In
the
former
verse
,
we
have
there
,
as
it
were
,
a
touch
of
the
sweet
sound
of
David's
Harp
,
Yet
the
Lord
will
command
his
loving
kindness
in
the
day
time
.
In
the
words
we
have
David's
confidence
,
and
David's
purpose
,
the
one
suiting
very
well
with
the
other
.
His
Confidence
in
God's
loving
kindness
;
Yet
the
Lord
will
command
his
loving
kindness
.
And
his
purpose
;
And
in
the
night
his
song
shall
be
with
me
.
It
is
true
,
those
words
(
in
the
night
his
song
shall
be
with
me
)
may
be
taken
as
a
part
of
the
expression
of
his
confidence
,
taking
his
Song
,
for
the
matter
or
subject
of
the
Song
,
the
goodness
of
God
;
as
if
he
should
say
,
both
in
the
day
,
and
in
the
night
,
I
shall
find
the
sweet
fruits
of
God's
favour
and
loving
kindness
.
But
not
excluding
that
,
I
rather
take
it
intended
,
as
his
resolution
,
that
it
should
be
his
custom
,
in
the
quiet
Season
of
the
Night
,
to
look
back
upon
God's
goodness
manifested
to
him
in
the
actions
and
occurrences
of
the
Day
;
and
thus
encertaining
his
Soul
with
that
secret
discourse
,
he
would
stir
it
up
to
the
praises
of
his
God
,
and
withal
,
would
joyn
Prayer
for
the
continuance
,
and
further
manifestation
of
it
.
David
(
as
is
hinted
before
)
intermixing
strains
of
Hope
,
not
that
faint
and
common
hope
of
possibility
,
or
probability
,
that
after
stormy
days
it
may
be
better
with
him
,
but
a
certain
hope
that
shall
never
make
ashamed
;
such
a
hope
as
springs
from
faith
,
yea
,
in
effect
,
is
one
with
it
.
Faith
rests
upon
the
goodness
and
truth
of
Him
that
hath
promised
,
and
Hope
raising
it self
upon
Faith
so
established
,
stands
up
and
looks
out
to
the
future
accomplishment
of
the
promise
.
Therefore
the
Apostle
,
Heb.
11.
1.
calls
Faith
The
substance
of
things
hoped
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
the
evidence
of
things
not
seen
;
of
all
other
wavering
hope
,
here
's
,
they
say
,
true
,
Spes
est
nomen
boni
incerti
.
But
this
can
say
,
The
Lord
will
command
his
loving
kindness
,
&c.
The
Lord
will
command
]
What
a
sudden
change
is
here
!
Would
you
think
this
were
the
same
man
that
was
even
now
almost
overwhelmed
?
Thus
Faith
always
conquers
,
though
seldom
or
never
,
without
hard
conflict
,
not
only
assaulted
by
troubles
without
,
but
,
which
is
worse
,
by
Incredulity
within
;
nor
assaulted
only
,
but
many
times
brought
under
,
yet
does
it
not
succumb
and
give
over
,
knowing
,
that
even
after
many
foils
,
yet
in
the
end
it
shall
overcome
.
His
confidence
you
may
consider
,
first
,
oppositely
,
and
then
positively
,
or
simply
in
it self
.
Oppositely
both
to
his
present
trouble
,
and
to
his
complaints
,
wherein
this
trouble
is
exprest
,
and
that
is
fitly
implyed
,
though
it
be
not
in
the
Original
.
Though
the
multitude
and
weight
of
Jobs
Afflictions
,
did
force
out
of
him
some
bitter
words
,
and
made
him
look
back
upon
the
day
of
his
Birth
,
and
curse
it
,
yet
Faith
recovers
him
from
his
distemper
,
and
makes
him
look
forward
with
joy
,
even
as
far
as
to
the
blessed
day
of
his
Resurrection
,
Job
19.
25.
I
know
that
my
Redeemer
liveth
,
and
that
he
shall
stand
,
at
the
latter
day
,
upon
the
earth
:
And
though
after
my
skin
worms
destroy
this
body
,
yet
in
my
flesh
shall
I
see
God
.
The
former
words
of
impatience
he
spake
indeed
,
but
he
adheres
to
these
,
and
wishes
that
they
were
written
with
an
Iron
Pen
,
and
Engraven
to
abide
for
ever
.
Therefore
we
hear
of
him
again
in
Scripture
,
as
a
righteous
and
patient
man
,
but
of
these
words
of
his
impatience
not
a
word
.
In
the
77
Psalm
,
what
sad
Expostulations
are
these
the
Psalmist
uses
,
Will
he
be
favourable
no
more
?
Is
his
mercy
clean
gone
for
ever
?
Doth
his
promise
fail
for
evermore
?
Hath
God
forgotten
to
be
gracious
?
Hath
he
in
anger
shut
up
his
tender
mercies
?
But
see
how
he
corrects
them
,
ver.
10.
Then
I
said
,
this
is
my
Infirmity
,
but
I
will
remember
the
years
of
the
right
hand
of
the
most
High
.
Thus
Jonah
,
2
Chap.
ver.
3
,
4.
much
like
this
,
but
there
,
literally
true
.
And
here
deep
calls
unto
deep
,
yet
in
the
midst
of
those
deeps
,
Faith
is
not
drowned
,
you
see
it
lifts
up
its
head
above
water
;
Yet
the
Lord
will
command
,
&c.
Yea
,
though
it
takes
particular
notice
of
God's
hand
in
the
affliction
,
yet
it
goes
not
to
another
hand
for
comfort
.
Thy
Waves
and
thy
Billows
;
yet
that
same
God
,
whose
Waves
are
like
to
destroy
me
,
will
ere
long
command
his
loving
kindness
to
shine
upon
me
.
Though
he
slay
me
,
yet
will
I
trust
in
him
.
A
wonderful
expression
of
Faith
.
He
says
not
,
though
he
afflict
me
sore
,
but
though
he
slay
me
;
not
though
evil
men
or
Satan
should
do
it
,
but
,
though
he
slay
me
,
yet
will
I
trust
in
him
.
What
troubled
mind
can
imagine
any
thing
harder
against
it self
than
this
?
1.
Learn
then
to
check
these
excessive
doubts
and
fears
,
by
some
such
resolute
word
as
this
:
Turn
the
promise
,
first
upon
thy self
,
and
then
upon
God
:
Consider
that
he
hath
promised
Life
Eternal
to
Believing
,
and
then
say
,
Tho
▪
I
saw
his
hand
,
as
it
were
,
lift
up
to
destroy
me
,
yet
from
that
very
hand
will
I
expect
Salvation
;
for
I
have
his
word
engaged
for
it
,
that
if
I
believe
I
shall
be
saved
.
I
do
not
say
,
that
a
Soul
under
temptation
can
assure
it self
,
that
God
is
already
reconciled
to
it
(
and
herein
possibly
lies
oftentimes
the
mistake
)
for
this
reflex
act
of
assurance
,
though
it
be
our
duty
to
seek
after
it
,
it self
is
rather
a
gift
and
reward
than
a
duty
;
but
the
direct
and
proper
act
of
Faith
is
of
perpetual
use
and
necessity
,
and
then
most
,
when
there
is
least
sense
of
assurance
,
and
it
is
no
other
but
a
recumbency
or
reliance
,
rolling
over
of
the
Soul
upon
free
mercy
:
That
which
breeds
us
much
perplexity
,
is
,
That
we
would
invert
God's
order
.
If
I
knew
(
say
some
)
that
the
Promise
belonged
to
me
,
and
Christ
were
a
Saviour
to
me
,
I
could
believe
;
that
is
to
say
,
would
first
see
,
and
then
believe
.
But
the
true
method
is
just
contrary
,
I
had
fainted
says
David
,
unless
I
had
believed
to
see
the
goodness
of
the
Lord
.
He
believed
it
first
,
and
saw
it
afterwards
.
And
in
this
same
Psalm
,
labouring
to
still
his
disquieted
Soul
,
by
elevating
it
above
his
troubles
,
to
look
upon
his
God
;
he
says
to
it
,
Hope
in
him
now
,
and
ere
it
be
long
,
thou
shalt
praise
him
for
the
help
of
his
coun●enance
,
even
while
his
countenance
is
with-held
.
And
thus
Faith
ought
to
triumph
over
Spiritual
fears
and
difficulties
.
2.
How
incongruous
is
it
,
that
outward
dangers
or
trials
should
over-match
it
;
will
you
trust
God
,
upon
his
Word
,
for
Salvation
and
Eternal
Happiness
,
and
be
diffident
for
the
safety
and
needful
Blessings
of
this
Temporal
Life
,
which
life
,
in
comparison
,
is
but
a
moment
,
and
the
best
things
of
it
but
dross
?
Consider
that
you
dishonour
Faith
exceedingly
,
and
degenerate
from
the
believing
Saints
of
former
Ages
.
Indeed
,
the
Promises
of
this
Life
,
and
that
which
concerns
it
,
(
though
Godliness
with
them
)
yet
they
are
not
so
absolute
,
nor
are
they
so
absolutely
needful
for
you
;
but
considering
the
Wisdom
and
Love
of
your
Heavenly
Father
,
learn
to
compose
your
minds
by
it
.
I
will
not
be
afraid
,
though
ten
thousands
of
the
people
set
themselves
against
me
round
about
,
says
David
,
Psal.
3.
6.
And
lest
you
think
him
singular
,
in
the
46
Psalm
,
it
is
the
joint-voice
of
the
whole
Church
of
God
,
We
will
not
fear
,
though
the
earth
be
removed
,
and
the
mountains
be
cast
into
the
midst
of
the
Sea
:
Though
the
waters
thereof
roar
and
be
troubled
;
though
the
mountains
shake
with
the
swelling
thereof
.
There
is
a
river
,
the
streams
whereof
make
glad
the
City
of
God
:
The
holy
place
of
the
tabernacle
of
the
most
high
God
is
in
the
midst
of
her
;
she
shall
not
be
moved
.
That
is
the
way
to
be
immoveable
,
in
the
midst
of
troubles
as
a
Rock
amidst
the
Waves
.
When
God
is
in
the
midst
of
a
Kingdom
or
City
,
he
makes
it
firm
as
Mount
Sion
,
that
cannot
be
removed
.
When
he
is
in
the
midst
of
the
Soul
,
though
Calamities
throng
about
it
on
all
hands
,
and
roar
like
the
Billows
of
the
Sea
,
yet
there
is
a
constant
Calm
within
,
such
a
Peace
as
the
World
can
neither
give
nor
take
away
.
On
the
other
side
,
what
is
it
but
want
of
lodging
God
in
the
Soul
,
and
that
in
his
stead
,
the
World
is
in
the
midst
of
mens
Hearts
,
that
makes
them
shake
like
the
leaves
of
Trees
at
every
blast
of
danger
?
What
a
shame
is
it
,
seeing
natural
men
,
by
the
strength
of
Nature
,
and
help
of
Moral
Precepts
,
have
attained
such
undaunted
resolution
and
courage
against
outward
changes
;
yet
they
that
would
pass
for
Christians
,
are
so
soft
and
fainting
,
and
so
sensible
of
the
smallest
alterations
.
The
advantage
that
we
have
in
this
regard
is
infinite
;
what
's
the
best
ground-work
of
a
Philosophers
constancy
,
but
as
moving
sands
in
comparison
of
the
Rock
that
we
may
build
upon
?
But
the
truth
is
,
That
either
we
make
no
provision
of
Faith
for
times
of
Trial
,
or
if
any
we
have
,
we
neither
know
the
worth
,
nor
the
use
of
it
,
but
lay
it
by
,
as
a
dead
unprofitable
thing
,
when
we
should
most
use
and
exercise
it
.
Notwithstanding
all
our
frequenting
of
God's
House
,
and
our
plausible
profession
;
Is
it
not
too
true
,
that
the
most
of
us
either
do
not
at
all
furnish
our selves
with
these
spiritual
arms
,
that
are
so
needful
in
the
militant
Life
of
a
Christian
,
or
we
learn
not
how
to
handle
them
?
and
are
not
in
readiness
for
Service
,
as
was
the
case
of
that
improvident
Souldier
,
whom
his
Commander
found
mending
some
piece
of
his
Armour
,
when
they
were
to
give
Battle
.
It
were
not
amiss
before
Afflictions
overtake
us
,
to
try
and
train
the
mind
somewhat
by
supposing
the
very
worst
and
hardest
of
them
.
To
say
,
What
if
the
Waves
and
Billows
of
adversity
,
were
swelled
and
flowing
in
upon
me
;
Could
I
then
believe
?
God
hath
said
,
I
will
not
fail
thee
,
nor
forsake
thee
,
with
a
heap
of
negations
,
in
no
wise
,
I
will
not
,
he
hath
said
,
when
thou
passest
through
the
fire
and
through
the
water
I
will
be
with
thee
.
These
I
know
,
and
can
discourse
of
them
.
But
could
I
repose
and
rest
upon
them
in
the
day
of
Trial
?
put
your
Souls
to
it
,
is
there
any
thing
or
person
that
you
esteem
and
love
exceedingly
;
say
,
What
if
I
should
lose
this
?
Is
there
some
evil
that
is
naturally
more
contrary
and
terrible
to
you
than
many
others
?
Spare
not
to
present
that
to
the
imagination
too
,
and
labour
to
make
Faith
Master
of
it
before
hand
in
case
it
should
befal
you
,
and
if
the
first
thought
of
it
scare
you
,
look
upon
it
the
oftener
,
till
the
Visage
of
it
become
familiar
to
you
,
that
you
start
and
scare
no
more
at
it
,
nor
is
there
any
danger
in
these
thoughts
:
Troubles
cannot
be
the
nearer
by
thus
thinking
on
them
:
But
you
may
be
both
safer
and
stronger
,
by
breathing
and
exercising
of
your
Faith
in
supposed
cases
.
But
if
you
be
so
tender
spirited
,
that
you
cannot
look
upon
Calamities
so
much
as
in
thought
or
fancy
,
how
would
you
be
able
for
a
real
encounter
?
No
,
sure
.
But
the
Soul
that
hath
made
God
his
stay
,
can
do
both
;
see
it
in
that
notable
resolution
of
the
Prophet
,
Habakkuk
.
3.
17.
Although
the
Fig-tree
shall
not
blossom
,
neither
shall
fruit
be
in
the
vines
,
the
labour
of
the
olive
shall
fail
,
and
the
fields
shall
yield
no
meat
,
the
flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stalls
:
Yet
I
will
rejoyce
in
the
Lord
I
will
joy
in
the
God
of
my
Salvation
.
The
Lord
God
is
my
strength
.
And
in
David
,
Psal.
23.
4.
Yea
,
(
says
he
)
though
I
walk
through
the
valley
of
the
shadow
of
Death
,
I
will
fear
no
evil
,
for
thou
art
with
me
,
thy
Rod
and
thy
Staff
,
they
comfort
me
.
You
see
how
Faith
is
as
Cork
to
his
Soul
,
keeping
it
from
sinking
in
the
deeps
of
Afflictions
:
Yea
that
big
word
which
one
says
of
his
morally
just
Man
is
true
of
the
believer
,
Si
fractus
illabatur
orbis
.
Though
the
very
Fabrick
of
the
World
were
falling
about
him
,
yet
would
he
stand
upright
,
and
undaunted
in
the
midst
of
its
ruins
.
In
this
confidence
considered
in
it self
,
we
may
observe
the
Object
of
it
;
The
loving
kindness
of
the
Lord
.
2.
The
manner
or
way
by
which
he
expects
to
enjoy
it
;
The
Lord
will
Command
it
.
3.
The
time
;
in
the
day
.
His
loving
kindness
.
]
He
says
not
,
return
to
the
House
of
God
for
deliverance
from
the
heavy
oppression
and
sharp
reproaches
of
the
Enemy
,
which
would
have
answered
more
particularly
and
expressly
to
his
present
griefs
,
but
his
loving
kindness
.
And
the
reason
of
thus
expressing
himself
,
I
conceive
to
be
two
fold
.
1.
In
the
assurance
of
this
is
necessarily
comprised
the
certainty
of
all
other
good
things
.
This
special
favour
and
benignity
of
the
Lord
,
doth
engage
his
Power
and
Wisdom
(
both
which
you
know
are
infinite
)
to
the
procurement
of
every
thing
truly
good
for
those
whom
he
so
favours
;
Therefore
it
is
that
David
chuses
rather
to
name
the
streams
of
particular
mercies
in
this
their
living
Source
and
Fountain
,
than
to
specifie
them
severally
.
Nor
is
it
only
thus
more
compendious
,
but
fuller
too
,
which
are
the
two
great
advantages
of
Speech
,
and
this
I
take
to
be
the
other
reason
.
2.
A
Man
may
enjoy
great
deliverances
,
and
many
positive
benefits
from
the
hand
of
God
,
and
yet
have
no
share
in
his
loving
kindness
.
How
frequently
doth
God
heap
Riches
,
and
Honour
,
and
Health
on
these
he
hates
,
and
the
common
gifts
of
the
Mind
too
,
Wisdom
,
and
Learning
,
yea
the
common
gifts
of
his
own
Spirit
,
and
gives
a
fair
and
long
day
of
external
prosperity
,
to
those
on
whom
he
never
vouchsafed
the
least
glance
of
his
favourable
Countenance
yea
,
on
the
contrary
,
gives
all
those
specious
gifts
to
them
with
a
secret
curse
as
here
;
as
he
gave
a
King
in
wrath
to
his
people
,
so
he
often
gives
Kingdoms
in
his
wrath
to
Kings
.
Therefore
David
looks
higher
than
the
very
Kingdom
which
God
promised
him
,
and
gave
him
,
when
he
speaks
of
his
loving
kindness
.
In
a
word
,
he
resolves
to
solace
himself
with
the
assurance
of
this
,
though
he
was
stript
of
all
other
comforts
,
and
to
quiet
his
Soul
herein
,
till
deliverance
come
,
and
when
it
shall
come
,
and
whatsoever
mercies
with
it
,
to
receive
them
as
fruits
and
effects
of
this
loving
kindness
.
Not
prizing
them
so
much
for
themselves
,
as
for
the
impressions
of
that
love
which
is
upon
them
,
and
it
is
that
Image
and
Superscription
that
both
engages
and
moves
him
most
to
pay
his
tribute
of
praise
.
And
truly
this
is
every
where
David's
temper
;
his
frequent
distresses
and
wants
never
excite
him
so
much
to
desire
any
particular
comfort
in
the
Creature
,
as
to
intreat
the
presence
and
favour
of
God
himself
:
His
saddest
times
are
,
when
to
his
sense
,
this
favour
is
eclipsed
.
In
my
prosperity
I
said
I
shall
not
be
moved
.
And
what
was
his
adversity
that
made
him
of
another
mind
?
Thou
hiddest
thy
face
and
I
was
troubled
.
This
veri●ies
his
position
in
that
same
Psalm
.
In
thy
favour
is
Life
.
Thus
in
the
63.
Psalm
at
the
beginning
,
My
Soul
thirsteth
for
thee
in
a
dry
Land
where
there
is
no
water
,
not
for
water
where
there
is
none
,
but
for
thee
where
there
is
no
water
.
Therefore
he
adds
in
the
3.
verse
,
Thy
loving
kindness
is
better
than
Life
,
and
all
that
be
truly
wise
,
and
of
this
mind
,
will
subscribe
to
his
choice
.
Let
them
enjoy
this
loving
kindness
and
prize
it
,
that
what
ere
befalls
them
,
their
happiness
and
joy
is
above
the
reach
of
all
calamities
,
let
them
be
derided
and
reproached
abroad
,
yet
still
this
inward
perswasion
makes
them
glad
and
contented
,
as
a
rich
Man
said
,
though
the
people
hated
and
taunted
him
,
yet
when
he
came
home
and
lookt
upon
his
Chests
,
Egomet
mihi
plaudo
domi
?
With
how
much
better
reason
do
Believers
bear
out
external
injuries
,
what
inward
contentment
,
when
they
consider
themselves
truly
enricht
with
the
favour
of
God
?
And
as
this
makes
them
contemn
the
contempts
that
the
World
puts
upon
them
,
so
likewise
it
breeds
in
them
a
neglect
,
and
disdain
of
those
poor
trifles
that
the
World
admires
.
The
Sum
of
their
desires
is
(
as
that
Cynicks
,
was
of
the
Sun-shine
)
that
the
rays
of
the
love
of
God
may
shine
constantly
upon
them
.
The
favourable
aspect
and
large
proffers
of
Kings
,
and
Princes
,
would
be
unwelcome
to
them
,
if
they
should
stand
betwixt
them
and
the
sight
of
that
Sun
.
And
truly
they
have
reason
.
What
are
the
highest
things
the
World
affords
?
What
are
great
Honors
and
great
Estates
,
but
great
Cares
and
Griefs
well
drest
,
and
coloured
over
with
a
shew
of
pleasure
,
that
promise
contentment
,
and
perform
nothing
but
vexation
?
That
they
are
not
sa●isfying
is
evident
,
for
the
obtaining
of
much
of
them
doth
but
stretch
the
appetite
,
and
teach
Men
to
desire
more
?
they
are
not
solid
neither
,
will
not
the
pains
of
a
Gout
,
of
Strangury
,
or
some
such
malady
(
to
say
nothing
of
the
worst
,
the
pains
of
a
guilty
conscience
)
blast
all
these
delig●t●
?
What
relish
finds
a
Man
in
large
Revenues
,
and
●●a●ely
Buildings
,
in
high
Preferments
,
and
honour
able
Titles
,
when
either
his
Body
or
Mind
is
in
anguish
.
And
besides
the
emptiness
of
all
these
things
,
you
know
,
they
want
one
main
point
,
Continuance
.
But
the
loving
kindness
of
God
hath
all
requisites
to
make
the
Soul
happy
.
O
satisfie
us
early
with
Goodness
or
Mercy
,
(
says
Moses
)
That
we
may
rejoyce
and
be
glad
all
our
days
,
Ps.
90.
14.
There
is
fulness
in
that
for
the
vastest
desires
of
the
Soul
,
satisfie
us
,
there
is
solid
contentment
that
begets
true
joy
and
gladness
,
and
there
is
permanency
,
all
our
days
.
It
is
the
only
comfort
of
this
Life
,
and
assurance
of
a
better
.
This
were
a
large
Subject
to
insist
on
,
but
certainly
the
naming
of
his
loving
kindness
should
beget
in
each
heart
,
an
high
esteem
of
it
,
an
ardent
desire
after
it
.
And
if
it
do
so
with
you
,
then
know
that
it
is
only
to
be
found
in
the
way
of
holiness
.
He
is
a
holy
God
,
and
can
love
nothing
that
's
altogether
unlike
himself
;
There
must
always
be
some
similitude
and
conformity
of
nature
to
ground
kindness
and
friendship
,
and
to
maintain
it
;
that
saying
is
true
,
idem
velle
&
idem
nolle
firma
amicitia
.
What
gross
self
flattery
is
it
,
to
think
that
God's
loving
kindness
can
be
towards
you
,
while
you
are
in
love
with
Sin
,
which
he
so
perfectly
hates
?
How
can
the
profane
Swearer
or
voluptuous
Person
,
or
the
Oppressor
,
and
Covetous
,
or
the
close
Hypocrite
(
worse
than
any
of
them
)
rest
upon
the
loving
kindness
of
the
Lord
in
the
day
of
troubles
?
No
sure
.
But
the
terror
of
his
wrath
shall
be
added
to
all
their
other
calamities
;
and
they
shall
find
it
heavier
than
all
the
rest
.
God
will
not
pour
this
precious
Oyl
of
gladness
,
this
perswasion
of
his
love
,
into
filthy
Vessels
,
even
his
own
Children
,
when
they
grieve
and
sadden
his
holy
Spirit
by
unholiness
,
shall
be
sadly
punished
by
the
withdrawing
of
these
comforting
and
sensible
expressions
of
his
Love
.
Labour
then
you
that
as
yet
never
tasted
of
this
Love
,
to
know
what
it
means
;
forsake
and
hate
that
which
hitherto
hath
made
you
strangers
to
it
;
for
if
you
obtain
this
,
it
shall
comfort
you
when
these
things
cannot
,
but
would
rather
prove
your
greatest
torment
.
And
you
that
have
received
any
Testimonies
of
it
,
entertain
it
carefully
,
for
it
is
your
best
comfort
both
in
your
best
days
,
and
in
your
worst
days
too
.
You
would
all
gladly
be
delivered
from
these
many
evils
that
threaten
you
,
for
many
they
be
indeed
,
and
Peace
is
a
great
blessing
.
But
suppose
you
were
secured
from
all
these
fears
,
and
he
should
command
a
sudden
calm
(
which
t●uly
he
can
do
)
would
you
then
think
your
se●ves
happy
.
That
life
of
yours
which
you
so
fear
to
lose
by
Fire
or
Sword
,
though
you
had
Peace
,
would
ere
long
fall
into
the
hands
of
some
Ague
,
or
Fever
,
or
Consumption
,
and
perish
by
them
,
or
at
the
longest
a
few
years
will
end
it
,
it
is
a
lighted
Candle
,
that
though
no
Body
blow
out
,
will
quickly
burn
out
of
it self
.
But
this
loving
kindness
is
not
so
short-lived
,
it
shall
last
as
long
as
your
Souls
;
and
so
long
as
it
lasts
,
they
shall
be
happy
.
Those
goods
that
you
fear
shall
be
pillaged
,
and
spoiled
in
War
,
how
many
hazards
are
they
subject
to
even
in
Peace
?
Solomon
tells
you
,
That
Riches
oftentimes
(
though
no
body
take
them
away
)
make
themselves
wings
,
and
fly
away
.
And
truly
many
times
the
undue
sparing
of
them
,
is
but
the
letting
of
their
wings
grow
;
which
makes
them
readier
to
fly
away
,
and
the
contributing
a
part
of
them
to
do
good
,
only
clips
their
wings
a
little
,
and
makes
them
stay
the
longer
with
their
owner
,
(
but
that
by
the
way
)
Howsoever
in
the
day
of
death
,
and
in
the
day
of
wrath
,
as
Solomon
says
,
they
profit
nothing
at
all
.
So
then
though
you
may
desire
that
God
would
command
deliverance
for
you
;
yet
,
if
you
would
be
truly
happy
,
your
greater
and
more
earnest
suit
would
be
,
That
he
command
his
loving
kindness
to
appear
to
your
Souls
;
and
having
once
obtained
this
,
you
may
possibly
be
persecuted
,
and
endure
hard
Trials
:
But
one
thing
is
made
sure
,
you
cannot
be
miserable
,
nor
shall
you
want
temporal
Mercies
and
Preservation
too
,
so
far
as
they
are
good
for
you
.
The
inward
assurance
of
this
Love
,
shall
carry
you
strangely
and
sweetly
through
all
outward
vicissitudes
,
and
when
the
day
shall
come
,
that
all
other
comforts
shall
look
pale
upon
you
,
then
shall
you
find
the
worth
and
happiness
of
this
,
more
than
ever
before
.
Command
]
Make
it
appear
to
me
.
Sometimes
God
is
said
to
shut
up
,
and
hide
his
Love
from
his
Children
,
and
that
is
a
mournfull
time
with
them
.
But
we
Read
not
that
he
shuts
out
Love
,
and
ceaseth
altogether
to
have
affection
to
those
whom
once
he
loved
.
And
therefore
when
he
shews
himself
again
in
the
gracious
manifestations
of
his
mercy
,
he
is
not
said
to
begin
anew
to
Love
them
,
but
only
to
Command
his
Love
,
which
ere
while
he
had
countermanded
,
to
appear
.
In
the
day
]
If
you
have
a
mind
to
take
the
day
and
night
figuratively
,
for
prosperous
and
adverse
times
,
it
would
lead
you
in
that
sense
to
observe
David's
constancy
in
Gods
praises
that
not
only
in
the
day
of
deliverance
,
but
even
in
the
night
of
distress
,
he
resolved
a
Song
for
God
.
And
truly
many
times
God
gives
his
Childen
in
an
afflicted
condition
,
more
sweetness
of
Spirit
,
and
Aptitude
,
not
only
to
pray
,
but
to
praise
;
and
more
spiritual
delight
in
himself
,
than
in
times
of
outward
Peace
and
Prosperity
:
He
giveth
Songs
in
the
night
,
saith
Job
,
and
you
know
the
sound
of
Musick
is
most
delightful
in
the
night
.
But
to
take
it
properly
,
he
is
confident
that
in
the
several
Actions
and
Occurrences
of
the
day
he
should
find
the
goodness
and
favourable
assistance
of
the
Lord
,
and
then
he
resolves
,
which
leads
to
the
other
part
of
the
Text.
In
the
night
time
to
Meditate
on
that
goodness
,
and
frame
a
Song
of
Praise
to
the
Author
of
it
.
And
indeed
what
is
the
whole
Threed
of
our
Life
,
but
a
checkered
twist
,
Black
and
White
,
of
delights
and
dangers
interwoven
?
And
the
happiest
passing
of
it
,
is
constantly
to
enjoy
,
and
to
observe
the
experiences
of
God's
goodness
,
and
to
praise
him
for
them
.
David
was
a
wise
King
,
and
withal
a
valiant
Souldier
.
And
yet
we
see
he
thought
not
this
experience
inconsonant
with
either
of
these
two
conditions
.
This
pecious
Book
of
Psalms
(
a
great
part
thereof
being
his
)
testifies
clearly
,
that
Prayer
and
Praises
were
his
great
employment
.
A
religious
disposition
of
mind
may
not
only
consist
with
fortitude
and
magnanimity
,
but
is
indeed
the
best
principal
and
cause
of
both
,
contrary
to
the
wicked
and
foolish
opinion
of
profane
persons
;
whether
of
the
two
,
do
you
think
,
might
welcome
a
day
of
Battle
with
most
courage
and
resolution
,
he
that
had
past
the
precedeing
night
in
revelling
and
carouzing
,
or
he
that
had
spent
it
in
Prayer
,
and
obtained
some
assurance
of
a
better
Life
?
Truly
if
they
went
on
with
equal
forwardness
,
there
is
no
Man
except
he
were
an
Atheist
,
but
would
judge
the
one
to
be
Bruitish
Fury
,
and
Precipitation
,
and
the
other
true
valour
.
His
Song
]
In
the
worst
Estate
,
there
is
ever
some
mater
of
praise
to
be
mixed
with
request
and
truly
we
may
justly
suspect
that
our
neglect
of
praises
makes
our
prayers
unacceptable
.
And
my
Prayer
]
In
the
best
Estate
here
below
,
Praise
must
be
accompanied
with
Prayer
,
our
wants
and
necessities
,
and
straits
return
daily
upon
us
,
and
require
new
supplies
of
Mercy
,
and
Prayer
if
we
know
how
to
use
it
right
,
is
the
way
to
obtain
them
all
.
To
the
God
of
my
Life
]
Or
the
God
that
is
my
Life
.
This
word
is
added
,
as
the
reason
of
all
that
went
before
.
If
you
ask
David
why
he
reposeth
so
much
upon
the
loving
kindness
of
God
?
what
he
means
to
spend
so
much
pains
in
Praises
and
Prayer
to
God
?
He
Answers
;
Because
he
is
my
Life
.
He
is
the
Author
and
preserver
of
my
temporal
Life
;
and
all
the
passages
and
accidents
of
it
are
in
his
hand
alone
,
he
hath
also
given
me
,
and
he
maintains
in
me
a
spiritual
Life
,
yea
he
is
the
Life
of
my
Soul
;
it
lives
by
union
with
him
,
as
my
Body
does
by
union
with
it
,
and
he
hath
laid
up
Life
eternal
for
me
.
Would
Christians
think
thus
indeed
;
The
Light
of
this
consideration
would
dispel
their
distrustful
fears
;
Certainly
there
is
Atheism
at
the
bottom
of
them
;
if
not
a
denial
nor
a
misconceit
of
God
,
at
least
a
forgetfulness
of
God
.
See
Isaiah
51.
verse
12
,
13.
I
,
even
I
am
he
that
comforteth
you
:
who
art
thou
that
thou
shouldest
be
afraid
of
a
Man
that
shall
die
,
and
of
the
Son
of
Man
,
which
shall
be
made
as
Grass
,
and
forgettest
the
Lord
thy
Maker
that
hath
stretched
forth
the
Heavens
,
and
laid
the
Foundations
of
the
Earth
,
&c.
Consider
then
that
Men
have
no
power
of
our
present
Life
,
but
by
the
appointment
of
God
,
and
beside
that
we
have
another
Life
,
which
is
infinitely
more
precious
than
this
,
a
Life
spiritual
,
and
which
is
the
begining
of
eternal
Life
;
and
this
is
altogether
out
of
their
danger
,
Col.
3.
3.
Our
Life
is
hid
with
Christ
in
God
;
It
is
hid
.
And
wicked
Men
cannot
so
much
as
see
it
,
how
then
should
they
take
it
from
us
,
seeing
it
is
hid
,
and
that
not
meanly
,
it
is
hid
with
Christ
in
God
?
What
then
shall
become
of
it
?
read
the
next
verse
,
and
read
it
to
your
comfort
,
for
there
is
abundance
in
it
,
if
you
look
right
upon
it
:
When
Christ
who
is
our
Life
shall
appear
,
we
likewise
shall
appear
with
him
in
Glory
.
They
that
are
in
God
,
being
united
to
him
through
Christ
,
can
never
by
any
power
be
separated
from
him
;
it
is
an
indissoluble
union
,
death
it self
,
that
is
the
great
dissolver
of
all
other
unions
civil
and
natural
,
is
so
far
from
untying
this
,
that
it
consummates
it
,
it
conveys
the
Soul
into
the
nearest
and
fullest
enjoyment
of
God
who
is
its
Life
,
where
it
shall
not
need
to
desire
that
God
would
command
or
send
his
loving
kindness
,
as
it
were
at
a
distance
,
it
shall
be
then
at
the
Spring-head
,
and
shall
be
satisfied
with
his
Love
for
ever
,
&c.
SERMON
,
VII
.
PREFACE
.
WHerefore
do
you
spend
money
for
that
which
is
not
Bread
,
and
your
labour
for
that
which
satisfies
not
?
says
the
Prophet
Isaiah
,
55.
2.
All
Men
agree
in
this
that
they
would
willingly
meet
with
some
satisfying
good
,
and
yet
if
you
look
right
upon
the
projects
and
labours
of
the
greatest
part
,
shall
find
them
flying
from
it
,
and
taking
much
pains
to
be
miserable
.
And
truly
considering
the
darkness
that
's
upon
the
Soul
of
Man
,
't
is
no
great
wonder
to
see
these
miss
their
way
,
and
continue
wandring
that
hear
not
the
voice
of
the
Gospel
to
recal
them
,
and
and
see
not
its
Light
to
direct
them
.
But
this
is
somewhat
strange
,
that
where
true
happiness
,
and
the
true
way
to
it
is
propounded
and
set
before
Men
,
so
few
should
follow
it
in
good
earnest
.
If
the
excellency
of
that
good
did
not
allure
them
,
yet
one
would
think
that
their
many
disappointments
in
all
other
things
should
drive
them
home
to
it
.
How
often
do
we
run
our selves
out
of
breath
after
shadows
,
and
when
we
think
we
have
overtaken
them
,
and
would
lay
hold
on
them
,
we
find
nothing
,
and
yet
still
we
love
to
befool
our selves
,
even
against
our
own
experience
,
which
we
say
,
uses
to
make
Fools
wiser
,
still
we
chuse
rather
to
shift
from
one
vanity
to
another
,
than
to
return
to
that
Sovereign
good
,
that
alone
can
fill
the
vastest
desires
of
our
Souls
;
rather
to
run
from
one
broken
Cistern
to
another
,
as
the
Prophet
calls
them
,
yea
and
to
take
pains
to
hew
them
out
,
than
have
recourse
to
that
Fountain
of
living
waters
.
One
main
thing
that
makes
Men
thus
rove
and
wander
,
is
,
that
they
do
not
reflect
upon
their
own
course
nor
themselves
,
what
's
the
main
end
they
aim
at
,
and
then
see
whether
their
way
be
suitable
to
that
end
.
If
they
would
be
happy
,
(
as
who
would
not
)
then
sure
things
that
are
empty
,
and
uncertain
,
and
certainly
perishing
,
will
not
serve
the
turn
.
And
truly
as
this
thought
would
be
seasonable
at
any
time
,
so
especially
to
us
in
these
times
wherein
besides
the
common
uncertainty
of
outward
things
,
there
is
an
apparent
visible
hazard
that
Men's
Lives
and
Fortunes
are
likely
to
be
put
to
.
Will
you
make
advantage
and
gain
of
your
trouble
?
Thus
the
looser
you
find
other
things
tied
to
you
,
and
as
it
were
upon
a
running
knot
,
secure
that
one
thing
,
and
your
portion
in
it
,
which
is
worth
all
the
rest
,
yea
far
above
them
all
,
and
that
alone
which
can
be
secured
,
and
made
certain
;
wanting
this
,
what
though
you
had
Peace
and
Health
,
and
all
imaginable
prosperity
,
you
would
still
be
miserable
,
being
liable
to
the
wrath
of
God
,
and
eternal
destruction
.
But
if
once
united
to
Christ
,
and
in
him
reconciled
to
God
,
and
intitled
to
Heaven
,
what
can
fall
amiss
to
you
?
You
shall
have
Joy
in
the
midst
of
Sorrow
and
Affliction
,
and
Peace
in
the
midst
of
War
,
yea
and
Life
in
Death
.
But
think
not
to
attain
this
assurance
,
while
you
continue
profane
and
godless
,
not
seeking
it
in
the
way
of
Holiness
,
for
there
alone
it
is
to
be
found
,
and
withal
beg
it
of
God
by
humble
prayer
.
Psal.
CXIX
.
136.
Rivers
of
Waters
run
down
mine
eyes
:
because
they
keep
not
thy
Law
.
LOve
is
the
leading
passion
of
the
Soul
,
all
the
rest
follow
the
measure
and
motion
of
it
,
as
the
lower
Heavens
are
said
to
be
wheel'd
about
with
the
first
.
We
have
here
a
clear
instance
of
it
in
the
Psalmist
,
testifying
his
love
to
God
,
by
his
esteem
and
love
of
the
Law
or
Word
of
God
,
what
is
each
of
the
several
verses
of
this
Psalm
but
a
several
breathing
,
and
vent
of
this
love
,
either
in
it self
,
or
in
the
causes
,
or
in
the
effects
of
it
?
where
he
sets
forth
the
excellencies
and
utilities
of
God's
Law
,
there
you
have
the
causes
of
his
love
;
his
observing
and
studying
it
,
his
desire
to
know
it
more
,
and
observe
it
better
,
these
are
the
effects
of
his
affection
to
it
.
The
Love
it self
he
often
expresseth
verses
47
,
48
,
113.
and
verse
140.
Thy
Word
is
pure
,
therefore
thy
Servant
loveth
it
.
And
verse
127.
I
love
thy
Commandments
above
Gold
,
yea
above
fine
Gold
:
But
as
scarce
accounting
that
love
which
can
be
uttered
how
much
it
is
,
verse
97.
He
expresseth
it
most
,
by
intimating
that
he
cannot
express
it
;
O
how
I
love
thy
Law
!
Hence
are
his
desires
(
which
are
love
in
pursuit
)
so
earnest
after
it
;
Amongst
many
,
that
is
pathetical
,
verse
20.
My
Soul
breaketh
for
the
longing
that
it
hath
unto
thy
Judgements
at
all
times
.
Hence
likewise
his
Joy
and
Delight
(
which
are
love
in
possession
)
verse
14.
I
have
rejoyced
in
the
way
of
thy
Testimonies
as
in
all
riches
;
And
verse
16.
I
will
delight
my self
in
thy
Statutes
;
I
will
not
forget
thy
Word
.
We
have
his
hatred
of
things
opposite
,
which
is
loves
antipathy
,
verse
113.
I
hate
vain
thoughts
:
but
thy
Law
do
I
love
.
And
163
verse
,
I
hate
and
abhor
lying
:
but
thy
Law
do
I
love
.
And
in
the
139
verse
,
you
shall
find
his
zeal
(
which
is
no
other
but
the
fire
of
Love
stirred
up
or
blown
into
a
flame
)
My
zeal
hath
consumed
me
:
because
mine
Enemies
have
forgotten
thy
Words
.
And
(
to
omit
the
rest
)
in
the
158
verse
,
●is
love
to
the
Law
shews
its
sympathy
in
sorrow
,
for
the
violation
of
the
Law
,
I
beheld
the
Transgressors
,
and
was
grieved
:
because
they
kept
not
thy
Word
.
And
here
you
find
this
grief
swelling
to
such
a
heighth
,
that
it
runs
over
into
abundant
Tears
.
Rivers
of
water
run
down
mine
eyes
;
because
they
keep
not
thy
Law
.
The
words
have
briefly
,
These
Rivers
in
their
channel
and
course
,
(
They
run
down
mine
eyes
)
in
their
Spring
and
Cause
,
to
wit
his
sympathy
with
God's
Law
broken
by
Men
in
the
latter
clause
of
the
verse
.
Because
they
keep
not
thy
Law
.
But
both
together
clearly
Teach
us
,
That
Godly
Men
are
affected
with
deep
sorrow
,
for
the
Sins
of
the
ungodly
.
More
particularly
consider
(1)
The
object
of
this
Affection
.
(2)
The
nature
of
it
.
(3)
The
degree
or
measure
of
it
:
(4)
its
,
Subject
.
The
Object
is
the
Transgression
of
the
Law
,
or
to
take
it
(
as
in
the
Text
)
in
Concreto
,
Men
Transgressors
of
the
Law
.
They
keep
not
thy
Law
.
It
is
true
,
the
whole
Creation
groaneth
under
the
burden
of
Sin
in
effects
of
it
,
as
the
Apostle
speaks
;
but
Sin
it self
,
is
Mans
Enemy
,
he
being
that
reasonable
Creature
to
whom
the
Law
was
given
.
Now
in
the
general
,
it
is
matter
of
grief
to
a
godly
mind
,
to
consider
the
universal
depravedness
of
Mans
nature
.
That
he
is
a
Transgressor
from
the
Womb.
That
the
carnal
mind
is
enmity
against
God
,
not
subject
to
his
Law
,
neither
while
it
remains
such
,
can
it
be
.
Rom.
8.
6.
And
this
grief
will
go
the
deeper
,
by
remembring
from
whence
he
is
fallen
.
When
he
was
new
come
forth
of
the
hands
of
his
Maker
,
that
Image
of
God
that
he
stampt
upon
him
,
shined
bright
in
his
Soul
;
the
whole
frame
of
it
was
regular
and
comely
▪
the
inferiour
faculties
obeying
the
higher
,
an●
all
of
them
subject
unto
God
.
But
how
soon
was
he
seduced
,
and
then
what
a
great
change
ensued
?
Quantum
mutatus
ab
illo
?
There
is
ever
since
such
a
tumult
,
and
confusion
in
the
Soul
,
that
it
cannot
hear
the
voice
of
God's
Law
,
much
less
obey
and
keep
it
.
Hence
is
that
complaint
of
the
Psalmist
▪
oftener
than
once
.
They
are
all
gone
out
of
the
way
,
and
become
abominable
,
there
is
none
that
doth
good
,
no
not
one
.
Mundus
immundus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lies
buried
in
it
,
as
the
word
is
used
in
the
inscription
of
Tombs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Look
abroad
in
the
World
.
And
what
shall
ye
see
,
but
a
Sea
of
wickedness
over
the
Face
of
the
whole
,
which
draws
from
a
godly
discerning
eye
that
beholds
it
,
these
Rivers
of
Tears
?
The
greatest
part
not
knowing
the
true
God
,
nor
the
true
Religion
,
and
the
true
way
of
his
worship
;
And
for
those
that
do
,
yet
how
unlike
are
they
to
it
in
their
Lives
;
The
reformed
Churches
this
way
,
how
unreformed
in
a
great
part
!
But
more
particularly
to
branch
this
out
a
little
in
several
sorts
of
Men
;
This
godly
grief
is
a
very
large
Sphere
,
it
will
extend
to
remote
people
,
remote
every
way
,
not
only
in
place
but
in
Manners
and
Religion
,
even
to
Heathens
,
and
gross
Idolaters
;
Yea
,
the
very
sins
of
Enemies
,
and
of
such
as
are
profest
Enemies
to
God
,
yet
moves
the
tender-hearted
Christian
to
sorrow
and
compassion
.
Of
whom
I
now
tell
you
weeping
,
that
they
are
Enemies
to
the
Cross
of
Christ
,
Philip.
3.
18.
Enemies
,
and
yet
he
speaks
of
them
Weeping
,
what
he
writes
concerning
them
he
would
have
written
in
Tears
,
if
that
had
been
legible
.
Thus
you
see
the
extension
of
this
grief
.
But
yet
out
of
all
question
it
will
be
more
intensive
in
particulars
of
nearer
concernment
;
it
is
the
burden
of
the
pious
Mans
heart
,
that
his
Law
who
made
the
World
,
and
gives
being
to
all
things
,
should
be
so
little
regarded
,
and
so
much
broken
through
all
the
World
,
but
yet
more
especially
that
in
his
own
Church
amongst
his
own
people
,
Transgression
should
abound
.
Sins
within
the
Church
are
most
properly
scandals
,
God
manifests
himself
(
so
to
speak
)
most
sensible
of
those
,
and
therefore
the
godly
Man
is
so
too
.
Whether
they
be
the
continual
enormities
of
licentious
and
profane
persons
,
which
are
by
external
profession
in
the
face
of
the
visible
Church
,
though
indeed
they
be
in
it
,
but
,
as
Spots
and
Blemishes
as
the
Apostle
speaks
;
or
whether
it
be
the
Apostasie
of
Hypocrites
,
or
(
which
sometimes
falls
out
)
the
gross
falls
of
true
Converts
.
All
these
are
the
great
grief
of
the
Godly
.
The
relations
of
Men
either
Natural
or
Civil
will
add
something
too
;
this
sorrow
will
be
greater
than
ordinary
in
a
Christian
,
he
will
melt
in
a
particular
tenderness
for
the
Sins
of
his
Kindred
,
Parents
or
Children
,
Husband
or
Wife
;
and
most
of
all
Ministers
for
their
people
.
How
pathetically
does
this
appear
in
St.
Paul
2
Cor.
12.
21.
And
lest
when
I
come
again
my
God
will
humble
me
among
you
,
and
that
I
shall
bewail
many
which
have
Sinned
already
,
and
have
not
repented
of
the
uncleanness
and
forni●ation
,
and
lasciviousness
,
which
they
have
committed
.
A
Man
cannot
but
be
more
particularly
touched
with
the
sins
of
that
Nation
,
and
of
that
City
,
and
Congregation
,
and
Family
,
whereof
he
is
a
Member
,
2
Pet.
2.
8.
(
for
that
righteous
Man
dwelling
among
them
,
in
seeing
and
hearing
,
vexed
his
righteous
soul
,
from
day
to
day
,
with
their
unlawful
▪
deeds
.
)
The
sins
of
more
eminent
Persons
,
either
in
Church
or
Commonwealth
,
will
most
affect
a
prudent
Christian
,
because
their
inclinations
and
actions
import
the
publick
much
;
therefore
the
Apostle
,
when
he
had
exhorted
to
Supplications
and
Prayers
for
all
men
,
he
particularly
mentions
Kings
,
and
such
as
are
in
Authority
.
And
truly
,
when
they
are
abused
by
Misadvice
and
corrupt
Counsel
,
some
of
these
tears
were
very
well
spent
,
if
poured
forth
before
God
in
their
behalf
,
for
in
his
hand
(
as
that
wise
King
confesseth
)
are
their
hearts
compared
to
Rivers
of
Waters
;
let
their
motion
be
never
so
impetuous
,
yet
he
turns
them
whither
he
pleaseth
,
and
who
knows
but
these
Rivers
of
Waters
,
these
Tears
,
may
prevail
with
the
Lord
to
reduce
the
violent
current
of
that
River
(
a
King's
heart
)
from
the
wrong
channel
?
But
to
proceed
:
The
second
thing
to
be
You
know
not
of
what
Spirit
ye
are
.
They
thought
they
had
been
of
Elias
his
Spirit
,
but
he
told
them
they
were
mistaken
,
and
did
not
know
of
what
a
Spirit
they
were
in
that
motion
.
Thus
heady
Zeal
often
mistakes
and
flatters
it self
;
we
find
not
here
a
desire
of
fire
to
come
down
from
Heaven
,
upon
the
breakers
of
the
Law
,
but
such
a
grief
as
would
rather
bring
Water
to
quench
it
,
if
it
were
falling
on
them
▪
Rivers
of
Waters
,
&c.
The
degree
of
this
sorrow
it
's
vehement
,
not
a
light
transient
dislike
,
but
a
deep
resentment
,
such
as
causeth
not
some
few
sighs
,
or
some
drops
of
tears
,
but
Rivers
[
*
](A47646-e10040-b)
*
Palge
Maijim
Pelagus
aquarum
.
.
It
is
true
,
The
measure
and
degree
of
sorrow
Oh
that
my
head
were
waters
,
and
mine
eyes
a
fountain
of
tears
,
that
I
might
weep
day
and
night
,
for
the
slain
of
the
daughter
of
my
people
.
And
13.
17.
But
if
ye
will
not
hear
it
,
my
soul
shall
weep
in
secret
places
for
your
pride
,
and
mine
eye
shall
weep
sore
,
and
run
down
with
tears
,
because
the
Lord's
flock
is
carried
away
captive
.
The
Subject
of
this
affection
is
,
not
the
a
sport
of
sin
,
as
Solomon
speaks
;
they
play
and
make
themselves
merry
with
it
,
as
the
Philistines
did
with
Sampson
,
till
it
b●ing
the
House
down
about
their
ears
:
But
the
Godly
are
they
that
are
affected
with
this
sorrow
,
such
as
are
careful
observers
of
the
Law
themselves
,
and
mourn
first
for
their
own
breaches
,
for
these
are
the
only
fit
mourners
for
the
transgression
of
others
.
Now
to
enquire
a
little
into
the
cause
of
this
,
Why
the
breaking
of
God's
Law
should
cause
such
sorrow
in
the
Godly
,
as
here
breaketh
forth
into
abundant
of
Tears
;
we
shall
find
it
very
reasonable
if
we
consider
,
1.
The
Nature
of
Sin
,
which
is
the
transgression
or
breach
of
the
Law
,
as
the
Apostle
defines
it
.
2.
The
Nature
of
this
Sorrow
and
these
Tears
.
3.
The
Nature
of
the
Godly
.
1.
Sin
is
the
greatest
Evil
in
the
World
,
yea
,
truly
,
(
in
comparison
)
it
alone
is
worth
the
Name
of
Evil
,
and
therefore
may
justly
challenge
Sorrow
,
and
the
greatest
Sorrow
;
the
greatest
of
Evils
it
is
,
both
formally
,
in
that
it
alone
is
the
defilement
and
deformity
of
the
Soul
,
and
casually
,
being
the
root
from
whence
all
other
Evils
spring
;
the
fruitful
Womb
that
conceives
and
brings
forth
all
those
miseries
that
either
Man
feels
,
or
hath
cause
to
fear
.
Whence
are
all
those
personal
Evils
incident
to
Men
in
their
Estates
,
or
in
their
Bodies
,
or
Minds
,
outward
Turmoils
and
Diseases
,
and
inward
Discontents
,
and
Death
it self
,
in
all
the
kinds
of
it
?
Are
they
not
all
the
fruits
of
that
bitter
root
?
Whence
arise
these
publick
miseries
of
Nations
and
Kingdoms
,
but
from
the
Epidemick
National
Sins
of
the
People
,
as
the
deserving
and
procuring
cause
at
God's
Hand
?
And
withal
,
oftentimes
from
the
ambitious
and
wicked
practices
of
some
particular
Men
,
as
the
working
and
effecting
Causes
,
so
that
every
way
,
if
we
follow
these
evils
home
to
their
original
,
we
shall
find
it
to
be
Sin
,
or
the
breaking
of
God's
Law
.
Ungodly
men
,
though
they
meddle
not
with
publick
affairs
at
all
,
yea
,
though
they
be
faithful
and
honest
in
meddling
with
them
,
yet
by
reason
of
their
Impious
Lives
,
are
Traytors
to
their
Nation
;
they
are
truly
the
Incendiaries
of
States
and
Kingdoms
:
And
these
Mourners
,
though
they
can
do
no
more
,
are
the
Loyallest
and
serviceable
Subjects
,
bringing
tears
to
quench
the
fire
of
Wrath
,
Rivers
of
Waters
.
And
therefore
,
sorrow
and
tears
are
not
only
most
due
to
sin
,
as
the
greatest
of
evils
,
but
they
're
best
bestowed
upon
it
,
if
they
can
do
any
thing
to
its
redress
,
because
that
is
both
the
surest
and
most
compendious
way
to
remedy
all
the
rest
,
sin
being
the
source
and
spring
of
them
all
.
This
is
the
reason
why
Jeremiah
9.
ver.
1.
when
he
would
weep
for
the
slain
of
his
people
,
is
straightway
led
from
that
to
b●wail
the
sin
of
his
people
,
ver.
2
,
3
,
&c.
And
in
his
Book
of
Tears
and
Lamentations
,
he
often
reduces
all
these
sad
evils
to
Sin
as
causing
them
,
particularly
,
chap.
5.
16.
The
Crown
is
fallen
from
our
Head
,
Woe
unto
us
that
we
have
sinned
.
He
turns
the
complaint
more
to
the
Sin
than
to
the
Affliction
.
Secondly
,
Consider
the
Nature
of
these
Tears
;
Tears
spent
for
worldly
C●osses
are
all
lost
:
They
run
all
to
waste
;
they
are
Lachry●nae
inanes
,
empty
fruitless
things
,
but
tears
shed
for
the
breach
of
God's
Law
,
are
the
means
to
quench
God's
Wrath.
The
Pravers
and
Tears
of
some
few
,
may
avert
the
punishment
of
many
,
yea
,
of
a
whole
Land
,
and
if
not
so
,
yet
are
they
not
lost
,
the
Mourners
themselves
have
always
benefit
by
them
,
as
you
have
it
in
that
known
place
,
Ezek.
9.
They
that
mourned
for
the
common
Abominations
were
marked
,
and
the
common
Desolation
took
not
hold
on
them
.
This
mourning
for
other
Mens
wickedness
,
both
testifies
and
preserves
the
Godly
man's
Innocence
;
I
say
it
preserves
it
,
as
well
as
testifies
it
;
it
keeps
them
from
the
Contagion
of
that
bad
Air
they
live
in
,
for
without
this
,
Sin
would
soon
grow
familiar
.
It
is
good
for
men
to
keep
up
,
and
maintain
in
their
Souls
,
a
dislike
of
Sin
,
for
when
once
it
ceaseth
,
to
be
displeasing
to
a
Man
,
it
will
,
ere
long
,
begin
to
be
pleasing
to
him
.
If
we
consider
the
Nature
of
the
Godly
we
shall
see
this
mourning
suit
with
it
exceedingly
,
both
in
regard
of
his
relation
to
God
and
to
man
;
God
is
his
Father
,
and
therefore
it
cannot
but
grieve
him
much
to
see
him
offended
and
dishonored
.
Love
to
God
,
and
consequently
to
his
Law
,
and
love
to
Men
,
and
desire
of
their
good
,
is
the
spring
of
these
Rivers
.
A
Godly
man
is
tender
of
Gods
Glory
and
of
his
Law
,
every
stroke
that
it
receives
,
striketh
his
heart
,
and
he
hath
bowels
of
compassion
,
and
would
be
glad
if
they
were
converted
and
saved
.
And
he
considers
every
Man
as
his
Brother
,
and
therefore
is
sorrowful
to
see
him
run
the
hazard
of
perishing
in
sin
.
The
former
sympathy
,
whereby
the
Godly
man
tenders
the
Glory
of
God
,
is
from
his
Piety
:
This
latter
,
whereby
he
pities
the
misery
of
Man
,
is
from
his
Charity
;
and
from
these
flow
the
Rivers
,
that
run
down
his
eyes
.
To
be
too
sensible
of
worldly
crosses
,
and
prodigal
of
tears
,
upon
such
slight
occasions
is
little
better
than
Childish
or
Womanish
,
but
these
tears
that
flow
from
love
to
God
,
and
grief
for
Sin
,
have
neither
uncomliness
nor
excess
in
them
;
abundance
of
them
,
will
beseem
any
Man
that
is
a
Christian.
Let
profane
men
judge
it
a
weakness
to
weep
for
Sin
,
yet
we
see
David
do
it
.
Men
of
Arms
and
Valour
need
not
fear
disparagement
by
weeping
thus
,
it
is
the
truest
Magnanimity
to
be
sensible
of
the
point
of
Gods
honour
,
which
is
injured
by
Sin
.
Again
,
The
consideration
of
this
truth
,
will
discover
the
World
guilty
of
very
much
Ingratitude
to
Godly
men
;
it
hath
always
been
the
custom
of
profane
Persons
,
to
seek
to
brand
Religion
and
Godliness
with
disloyalty
and
turbulency
,
and
to
make
it
pass
for
an
enemy
to
the
peace
and
prosperity
of
States
and
Kingdoms
.
You
see
clearly
with
what
affection
Religion
furnishes
men
,
towards
the
publick
,
causing
them
to
mourn
for
common
sins
,
and
so
to
prevent
(
as
far
as
in
them
lies
)
common
Calamities
.
And
this
is
o●
no
little
consequence
,
for
truly
it
is
not
Foreign
Power
,
so
much
as
Sin
at
home
,
that
ruines
Kingdoms
:
all
the
Winds
that
blow
without
the
Earth
,
be
they
never
so
violent
,
stir
it
not
,
only
that
which
is
within
its
own
bowels
makes
an
Earthquake
.
It
was
a
grave
answer
of
Epaminondas
,
being
asked
what
he
was
doing
,
solitary
and
pensive
,
in
the
time
of
solemn
mirth
and
feasting
,
While
my
Country
men
(
says
he
)
are
so
peaceably
Feasting
,
I
am
thinking
on
the
best
means
to
preserve
that
peace
to
them
,
that
it
may
continue
;
which
,
a
little
altered
,
is
applicable
to
the
Godly
.
They
are
oftentimes
mourning
for
the
sins
,
and
praying
for
the
peace
of
the
places
where
they
live
,
when
,
in
the
mean
time
,
the
greatest
part
are
multiplying
sin
,
and
so
forfeiting
their
peace
.
Rivers
of
Waters
]
This
is
a
mournful
melancholy
life
that
these
Precisians
lead
,
says
the
Worldling
;
yes
,
truly
,
if
there
were
no
more
in
it
than
what
he
can
perceive
and
judge
of
.
But
besides
the
full
joy
laid
up
for
them
,
and
the
beginnings
of
it
here
,
there
is
even
in
this
mourning
an
unknown
sweetness
and
delight
.
The
Philosopher
says
,
even
of
common
tears
,
that
there
is
some
kind
of
pleasure
in
them
,
as
some
things
please
the
taste
by
their
very
tartness
.
But
of
these
tears
,
they
that
know
them
,
know
it
to
be
eminently
true
,
That
●hey
are
pleasant
.
But
be
this
exercise
,
as
sad
as
the
profane
call
it
,
yet
why
observe
they
not
,
that
they
themselves
are
much
the
cause
of
it
,
as
they
may
read
here
,
Because
they
keep
not
Gods
Law
.
But
to
pass
by
divers
Inferences
that
the
words
afford
,
let
us
take
notice
of
the
duty
he●e
practised
,
and
how
much
we
are
all
obliged
to
the
present
practice
of
it
.
Who
will
deny
that
we
have
too
much
matter
and
occasions
of
it
?
Besides
the
sorrow
of
Sion
,
and
particularly
,
the
blood-shedding
,
and
distress
of
our
Brethren
,
and
our
own
danger
,
what
corner
of
the
Land
,
what
rank
or
condition
of
people
is
there
,
that
abounds
not
in
gross
and
heinous
violation
of
Gods
Law
?
They
keep
not
thy
Law
.
Magistrates
and
Judges
turning
Judgment
into
Gall
and
Wormwood
,
Ministers
remiss
in
that
great
care
,
the
care
of
Souls
;
people
wallowing
in
Ungodliness
and
Uncleanness
,
Swearing
,
&c.
The
greater
oppressing
the
less
,
and
the
less
,
defrauding
and
wronging
the
greater
.
No
sensible
and
notable
work
of
conversion
,
almost
to
be
seen
or
heard
of
amongst
us
,
the
Lord
absenting
himself
from
his
Ordinances
.
O
that
he
would
dwell
in
his
House
,
and
fill
it
with
a
Cloud
of
his
Glory
!
What
vile
uncleanness
and
wantonness
!
What
shameful
drunkenness
and
excess
!
And
some
so
far
from
mourning
for
others
guiltiness
of
this
sin
,
that
they
glory
in
making
others
guilty
of
it
,
and
count
it
a
pastime
to
make
others
Drunk
;
and
this
is
a
far
greater
sin
than
drunkenness
it self
,
for
these
men
,
while
they
make
Beasts
of
their
Companions
,
they
make
Devils
of
themselves
,
becoming
tempters
and
provokers
to
Sin
▪
If
any
such
be
here
,
either
tremble
at
the
Woe
that
the
Prophet
Habakkuk
,
chap.
2.
denounceth
,
or
confess
that
you
believe
not
the
Scriptures
.
Woe
to
him
that
gives
his
neighbour
drink
,
and
puts
the
bottle
to
him
to
make
him
drunken
.
The
cup
of
the
Lords
right
hand
shall
be
turned
to
thee
;
it
is
full
of
heavy
vengeance
:
There
is
a
Cup
if
you
like
it
,
to
pay
you
home
the
Cups
you
give
to
others
.
Again
:
How
is
the
Land
filled
with
Oaths
and
Cursings
?
How
are
your
Streets
,
and
almost
all
Companies
,
where
a
man
can
come
,
defiled
,
partly
with
tearing
the
Precious
Name
of
God
;
partly
with
calling
on
the
Devil
.
There
would
be
no
end
of
reckoning
up
all
particulars
;
Sabbath
breaking
,
Fraud
and
Covetousness
▪
Pride
and
Malice
,
and
Envyings
one
of
another
;
and
the
rest
.
But
the
summ
is
this
▪
An
Universal
want
of
the
fear
of
God
and
his
Law
.
And
the
cause
of
this
,
is
,
in
a
great
part
,
Ignorance
of
God
,
and
of
his
Law
;
and
truly
,
it
is
wonderful
,
under
so
much
Light
,
and
such
plentiful
Preaching
,
to
find
so
much
darkness
,
not
only
in
the
skirts
,
and
remote
places
▪
but
even
in
the
prime
parts
of
this
Land
.
Multitudes
that
are
strangers
to
the
very
principles
and
fundamentals
of
that
Religion
which
they
profess
,
and
they
that
have
knowledge
,
abusing
it
▪
and
sinning
against
it
,
continuing
in
profaneness
;
and
without
this
true
Religion
,
it
is
as
impossible
to
have
renewed
hearts
and
lives
,
as
to
have
a
House
without
a
Foundation
,
or
,
as
we
say
,
a
Castle
in
the
Air.
And
this
Atheism
and
Ignorance
amongst
people
,
is
in
a
great
part
to
be
imputed
to
the
corruption
and
sloth
of
Ministers
,
and
would
to
God
there
were
not
many
Congregations
,
not
only
altogether
destitute
,
but
such
as
are
freezing
under
a
cold
and
lifeless
Ministry
.
You
see
then
,
we
want
not
causes
of
mourning
and
humiliation
,
on
all
hands
,
but
our
want
is
inward
,
of
that
due
disposition
for
it
,
Softness
of
heart
,
and
that
love
to
God
,
which
should
melt
and
mollifie
the
heart
:
Let
us
then
stir
up
our selves
,
and
one
another
,
to
this
godly
sorrow
,
for
the
sins
of
the
Land
;
there
is
need
of
Rivers
of
Tears
for
these
heaps
of
Sin
,
as
they
tell
of
his
letting
in
a
River
to
that
monstruous
Stable
of
Augias
,
that
could
not
otherwise
have
been
cleansed
in
the
time
allotted
him
.
And
truly
,
as
the
duty
lies
upon
all
the
faithful
,
the
Ministers
of
the
Word
ought
to
be
most
eminent
in
it
,
the
chief
mourners
,
the
Precentors
,
to
take
up
the
Tune
of
these
Thenes
,
Joel
2.
17.
And
all
that
wish
the
good
of
Church
and
Kingdom
,
ought
to
bear
a
part
in
them
,
according
to
their
measure
.
Have
we
not
much
need
to
intreat
reconcilement
with
God
,
that
he
prove
not
our
enemy
?
Yes
,
surely
,
and
were
we
reconciled
with
him
,
we
would
have
little
need
to
fear
the
power
of
Man
.
Now
they
that
would
be
profitable
mourners
for
others
sins
,
by
all
means
,
must
have
these
two
conditions
I
mention'd
;
to
be
careful
observers
of
the
Law
themselves
,
and
to
mourn
for
their
own
failing
,
and
breaking
of
it
.
Now
to
the
observing
of
the
Law
,
it
is
absolutely
needful
to
know
and
understand
it
,
and
that
not
only
in
the
Letter
and
Superfice
,
but
according
to
the
Spiritual
sense
and
meaning
of
it
,
for
without
this
knowledge
,
a
man
may
light
upon
some
Duty
by
guess
,
as
it
were
in
the
dark
;
but
observe
,
the
Law
he
cannot
.
They
are
not
only
reproveable
that
glory
in
their
own
sins
,
and
make
sport
of
the
sins
of
others
,
but
they
mistake
it
much
,
that
think
it
enough
to
consider
their
own
with
grief
,
and
judge
the
sins
of
others
an
impertinency
for
them
to
think
on
;
they
mourn
not
right
for
others
that
begin
not
at
themselves
,
so
they
mourn
never
aright
for
themselves
that
end
in
themselves
.
He
that
here
thus
weeps
for
others
,
made
his
Bed
to
swim
with
these
Rivers
,
for
his
own
sin
,
Psal.
6.
(2)
As
a
man
must
know
this
Law
,
so
he
must
be
inwardly
convinced
and
perswaded
of
the
Divinity
of
it
,
that
it's
God's
Law
.
(3)
He
must
have
a
deep
apprehension
of
the
Majesty
and
Authority
of
the
Law-giver
,
to
work
Reverence
,
and
of
his
goodness
to
beget
Love
;
and
the
due
mixture
of
these
two
,
will
both
strongly
command
,
and
sweeten
obedience
to
his
Commandments
.
And
this
obedience
,
though
it
be
not
an
absolute
and
perfect
fulfilling
of
any
one
of
the
Commandments
,
yet
it
is
a
respect
to
them
all
,
as
this
Psalm
hath
it
,
which
is
(
so
to
speak
)
an
imperfect
kind
of
perfection
.
And
from
this
respect
to
the
Law
,
which
is
the
observing
of
it
,
will
●low
that
other
condition
,
of
grieving
when
we
break
it
.
And
besides
all
other
things
that
should
make
a
Christians
own
sin
grievous
to
him
,
there
is
one
thing
cannot
but
move
him
much
,
The
consideration
of
the
sorrow
and
sufferings
of
Christ
.
To
view
the
bleedings
of
the
Lord
Jesus
,
cannot
chuse
but
pierce
a
Believing
Soul
,
and
make
it
say
,
Did
my
Redeemer
shed
his
Blood
for
my
sins
,
and
shall
not
I
my self
shed
tears
for
them
?
I
know
the
natural
Constitution
of
some
denies
them
tears
,
but
if
it
do
so
to
any
,
make
up
that
want
with
sence
of
inward
grief
,
and
it
is
well
enough
,
the
Eye
of
God
can
discern
that
as
well
as
the
other
?
but
truly
,
where
men
have
tears
for
lighter
causes
(
for
all
other
causes
are
lighter
)
and
none
for
this
,
they
feel
not
yet
the
weight
of
sin
,
except
that
want
be
through
the
deepness
of
sorrow
,
which
sometimes
will
stop
the
current
of
tears
,
though
it
used
to
run
,
at
other
times
;
as
they
say
,
Curae
leves
loquuntur
,
ingentes
stupent
.
But
this
is
a
rare
and
happy
impediment
.
And
to
answer
another
doubt
:
If
you
find
sometimes
worldly
griefs
,
stir
you
more
violently
,
yet
let
this
Godly
sorrow
affect
you
more
constantly
,
that
it
may
have
the
advantage
in
continuance
,
if
it
fall
short
in
the
degree
.
But
as
this
grief
must
begin
at
home
,
as
they
say
of
Charity
,
it
must
not
be
so
selfish
as
to
rest
there
;
and
truly
,
where
it
comes
in
that
order
,
it
may
be
some
way
a
stronger
Evidence
of
sincerity
,
to
mourn
for
others
sins
,
than
for
our
own
,
for
there
seems
to
be
more
of
God
in
it
,
because
there
is
less
in
it
of
our selves
,
and
own
particular
interest
.
Now
you
will
possibly
think
it
but
an
unpleasant
Duty
that
you
have
heard
urged
all
this
while
;
but
look
forward
,
and
consider
the
issue
of
it
.
That
which
Christ
speaks
in
particular
to
his
Disciples
,
is
generally
true
in
all
Christians
,
Jo.
16.
20.
Ye
shall
weep
and
lament
(
says
he
)
but
the
World
shall
rejoyce
;
ye
shall
be
sorrowful
,
but
your
sorrow
shall
be
turned
or
made
into
Joy
.
The
Water
of
those
tears
shall
be
turned
into
Wine
of
Consolation
.
The
Traffick
of
these
Rivers
is
gainful
,
they
export
Grief
and
import
Joy
.
When
these
tears
are
called
Seed
,
the
Harvest
crop
is
called
Joy
.
They
that
sow
in
tears
shall
reap
in
Joy
.
They
are
here
called
Rivers
,
and
they
are
answered
with
a
River
,
Psal.
86.
8.
for
which
they
shall
in
end
be
perfectly
exchanged
.
Thou
shalt
make
them
drink
of
the
river
of
thy
pleasures
.
And
Revel.
7.
17.
The
Lamb
shall
feed
them
,
and
lead
them
unto
living
fountains
of
waters
.
Here
they
run
down
the
eyes
,
and
water
the
cheeks
;
and
there
you
read
that
God
shall
wipe
them
away
from
their
eyes
.
Who
would
not
be
content
to
weep
,
to
have
God
wipe
away
their
tears
with
his
own
hand
?
Be
ambitious
then
to
be
found
amongst
the
mourners
in
Sion
,
and
when
ye
remove
from
this
Valley
of
tears
,
God
shall
at
once
fully
wipe
away
all
the
stain
of
Sin
from
your
Souls
,
and
all
Tears
for
it
from
your
Eyes
.
And
as
he
shall
wipe
away
the
Tears
with
the
one
hand
,
he
will
set
the
Crown
upon
your
Heads
with
the
other
.
SERMON
,
VIII
.
PREFACE
.
BBessed
are
they
that
dwell
in
thy
House
,
saith
the
Psalmist
,
and
he
adds
this
reason
,
They
will
be
still
praising
thee
.
There
is
indeed
,
always
in
God's
House
both
fit
opportunity
and
plentiful
matter
of
his
praises
.
But
the
greatest
number
of
those
that
frequent
his
House
,
do
not
dwell
in
it
,
their
delight
and
affection
is
not
there
;
Therefore
they
cannot
praise
him
,
they
come
in
as
strangers
,
and
have
no
skill
of
the
Songs
of
praise
,
yea
and
the
very
Children
of
the
Family
,
that
Worship
in
Spirit
and
in
Truth
,
find
their
instruments
(
their
hearts
)
very
often
,
quite
out
of
tune
for
praises
,
and
sometimes
most
of
all
,
when
praises
are
requisite
.
They
find
still
such
abundant
cause
of
complaint
in
themselves
,
weighing
down
their
Spirits
,
that
they
can
hardly
at
all
wind
them
up
,
to
magnifie
that
God
of
our
mercy
,
which
is
far
more
abundant
.
If
we
would
take
a
reflex
view
and
look
back
upon
our
carriage
this
day
in
the
presence
of
our
God
,
who
is
among
us
,
that
would
not
find
much
work
for
sad
thoughts
?
Would
not
one
find
that
he
had
a
hard
and
stony
heart
?
another
a
light
unconstant
wandring
heart
to
complain
of
?
A
third
and
unbelieving
heart
;
and
some
all
of
these
?
And
they
(
if
such
there
be
)
that
have
both
deeply
sorrowed
,
and
been
largely
comforted
will
possibly
for
all
that
,
upon
former
sad
experience
,
be
full
of
Fears
and
Jealousies
,
that
this
sweet
temper
will
not
be
of
long
continuance
,
that
ere
long
the
World
,
or
some
Lust
,
will
find
,
or
make
a
way
to
creep
in
,
and
banish
those
Heavenly
thoughts
,
and
trouble
that
Peace
and
Joy
which
accompanies
them
.
Yet
notwithstanding
all
these
causes
of
grief
or
fear
,
our
causes
of
praise
are
both
more
and
greater
,
and
it
is
no
reason
that
the
sense
of
our
own
evil
,
should
prejudge
that
acknowledgment
of
God's
goodness
,
yea
rather
it
should
stir
us
up
to
extol
it
so
much
the
more
.
Cease
not
to
bemoan
the
evils
of
your
own
hearts
;
but
withal
forget
not
to
magnifie
the
riches
of
his
grace
,
who
hath
given
himself
for
you
,
and
to
you
.
These
two
will
not
hinder
one
another
,
but
the
due
intermixture
of
them
will
make
a
very
good
harmony
.
And
the
fruit
of
them
will
be
this
,
you
shall
have
still
more
cause
to
praise
and
less
to
complain
.
When
the
Lord
shall
find
you
humble
acknowledgers
of
his
grace
,
he
will
delight
to
bestow
more
grace
upon
you
,
and
will
subdue
those
iniquities
for
you
,
which
you
cannot
;
and
though
he
is
pleased
to
do
it
but
gradually
by
little
and
little
,
yet
in
the
end
,
the
conquest
shall
be
full
;
and
then
he
who
is
the
Author
and
Finisher
of
your
Faith
,
tho
●t
is
his
own
work
,
yet
because
it
is
done
in
you
,
he
shall
account
the
Victory
yours
,
as
obtained
by
you
,
and
give
you
as
Conquerors
the
Crown
of
Glory
,
To
him
that
overcometh
(
saith
he
)
will
I
give
to
sit
with
me
in
my
Throne
,
&c.
There
is
nothing
here
but
from
free
grace
,
the
courage
and
strength
to
fight
in
this
Spiritual
warfare
,
the
victory
by
fighting
,
and
the
Crown
by
Victory
,
flow
all
from
that
Fountain
.
In
all
these
things
we
are
more
than
Conquerors
(
saith
the
Apostle
)
but
how
?
Through
him
that
loved
us
.
Therefore
if
we
desire
to
be
such
,
let
us
humble
our selves
before
the
Throne
of
grace
intreating
both
for
grace
and
glory
in
the
Name
of
Christ
our
Mediator
.
Cant.
I.
3.
Because
of
the
Savour
of
thy
good
Ointments
,
Thy
Name
is
as
Ointment
poured
forth
,
Therefore
do
the
Virgins
love
thee
.
THE
natural
workings
and
desires
of
things
are
agreeable
to
their
being
.
The
Beasts
according
to
their
sensitive
Life
seek
those
things
that
tend
to
the
good
and
preservation
of
that
Life
,
and
affect
nothing
higher
than
those
,
and
they
are
satisfied
.
Man
,
(
except
such
as
are
in
the
lowest
Stage
and
border
upon
the
Beasts
)
finds
Nature
,
even
corrupt
Nature
,
raising
him
to
higher
desires
and
designs
.
And
yet
of
the
best
of
them
,
the
Apostles
maxim
holds
true
,
They
that
are
after
the
Flesh
mind
the
things
of
the
Flesh
,
and
yet
he
subjoins
,
the
excellency
of
some
Men
beyond
the
best
naturalist
,
They
that
are
after
the
Spirit
,
the
things
of
the
Spirit
,
Rom.
8.
5.
They
must
be
confined
to
things
natural
,
but
are
strongly
moved
towards
Spiritual
blessings
;
and
Christ
the
Sum
of
them
.
And
having
once
tasted
of
his
sweetness
can
say
,
Because
of
the
savour
of
thy
good
Ointments
,
&c.
They
that
are
elevated
to
a
supernatural
Being
,
can
admit
nothing
into
competition
with
his
love
,
and
this
it
is
that
lies
under
these
words
,
Because
of
the
savour
of
thy
good
Ointments
,
&c.
Numbers
have
promiscously
been
his
guests
at
this
time
,
and
the
greatest
number
think
they
came
to
good
purpose
;
but
know
that
you
are
so
far
from
partaking
of
Christ
in
the
Sacrament
,
that
you
have
not
so
much
as
smelt
his
Perfumes
;
if
you
be
not
strongly
taken
with
his
love
.
Great
are
the
Praises
,
and
many
the
Duties
you
owe
him
for
so
rich
favours
;
and
therefore
shew
your
good
will
,
and
endeavour
some
payment
.
But
know
that
none
of
them
are
current
except
they
be
stampt
with
Love
,
if
you
love
not
,
you
do
nothing
,
all
your
Labours
and
Services
without
it
,
are
as
so
many
Cyphers
,
they
amount
to
just
nothing
.
And
with
it
,
the
meanest
of
them
will
find
acceptance
.
You
have
briefly
in
the
words
,
Christ's
loveliness
,
and
the
Christians
love
;
the
former
the
cause
of
the
latter
,
both
couched
under
borrowed
Terms
,
according
to
the
whole
strain
of
this
allegorical
Song
,
to
which
the
true
Experimental
knowledge
of
this
Divine
love
is
the
best
Commentary
.
In
all
Love
,
Three
things
are
necessary
:
(1)
Some
goodness
in
the
object
,
either
true
and
real
,
or
apparent
and
seeming
to
be
so
;
for
the
Soul
be
it
never
so
evil
,
can
affect
nothing
but
what
it
takes
some
way
to
be
good
.
(2)
There
must
be
a
knowledge
of
that
goodness
;
for
the
most
excellent
things
,
if
altogether
unknown
,
affect
not
.
(3)
There
must
be
a
suitableness
or
agreement
of
that
good
thing
with
the
nature
of
those
which
should
affect
it
;
otherwise
indeed
how
good
soever
it
is
,
it
is
not
good
to
them
.
Now
all
these
we
have
clearly
in
this
Love
.
(1)
The
goodness
,
the
excellency
of
Christ
exprest
by
precious
Ointments
.
(2)
The
manifestation
and
making
of
it
known
,
signified
by
the
pouring
forth
of
his
Name
.
(3)
His
fitness
,
and
congruity
with
them
here
mentioned
,
under
this
denomination
Virgins
;
such
as
have
the
senses
of
their
Souls
,
not
stopt
with
the
pollutions
of
the
World
,
but
Pure
and
Active
,
and
(
therefore
as
the
Apostle
speaks
,
Heb.
5.
14.
)
exercised
to
discern
good
and
evil
,
These
three
requisites
thus
happily
met
,
must
needs
produce
Love
.
Therefore
the
Virgins
love
thee
.
Because
of
the
savour
of
thy
good
Ointments
.
]
How
true
is
the
Apostles
word
,
when
he
calls
Christ
the
Believers
All
things
,
and
that
radical
grace
of
Faith
,
because
it
apprehends
Christ
hath
a
kind
of
universality
;
and
it
is
reasonable
too
,
it
alone
being
to
the
Soul
,
what
all
the
five
senses
are
to
the
Body
.
It
is
the
eye
and
the
Mouth
,
a
wonderful
Eye
;
It
sees
him
that
is
invisible
,
Heb.
4.
27.
The
Mouth
,
it
tastes
that
the
Lord
is
gracious
,
1
Pet.
2.
3.
Yea
,
take
these
two
both
together
in
one
place
,
Psal.
34.
8.
O
taste
and
see
that
the
Lord
is
good
.
'T
is
the
Souls
Ear
,
for
what
else
is
meant
,
when
it
is
said
,
He
that
hath
an
Ear
to
hear
let
him
hear
;
And
was
it
not
that
touch
which
Christ
took
special
notice
of
,
and
with
good
reason
distinguished
it
from
the
common
touch
of
the
multitude
that
was
crowding
about
him
;
That
touch
alone
draws
vertue
from
him
,
Some
hath
touched
me
,
for
there
is
a
vertue
gone
out
of
me
.
And
lastly
,
as
it
is
all
those
other
senses
,
and
Christ
its
object
in
Reference
to
them
all
;
so
here
in
its
Smelling
,
it
finds
the
savour
of
his
fragrant
graces
and
by
that
works
love
,
Because
of
the
savour
,
&c.
What
strange
odds
is
there
betwixt
the
opinion
of
Christ's
Spouse
,
and
the
World
,
that
knows
him
not
?
They
wonder
what
she
sees
in
him
desirable
;
she
wonders
that
they
are
not
all
ravisht
with
his
excellencies
.
They
prefer
the
basest
vanities
in
the
World
before
him
;
she
finds
the
choicest
and
richest
things
in
the
World
too
mean
to
resemble
the
smallest
part
of
his
worth
.
See
in
this
Song
how
busily
and
skilfully
she
goes
to
all
the
Creatures
,
and
Crops
the
rarest
peices
in
Nature
and
Art
to
set
forth
her
well
Beloved
,
and
seems
to
find
them
all
too
poor
for
her
purpose
;
one
while
she
extols
him
above
all
things
beautiful
,
and
pleasant
to
the
Eye
▪
Another
while
above
things
delectable
to
the
taste
,
as
in
the
former
verse
,
Thy
Loves
are
better
than
Wine
,
and
here
prefers
the
Perfume
of
his
Graces
to
the
most
precious
Ointments
.
When
a
natural
eye
looks
upon
the
Sacrament
,
to
wit
of
the
Lord's
Supper
,
it
finds
it
a
bare
and
mean
kind
of
Ceremony
.
Take
heed
there
be
not
many
,
that
come
to
it
,
and
partake
of
it
with
others
,
that
prize
it
little
,
have
but
low
conceits
of
it
,
and
do
indeed
find
as
little
in
it
as
they
look
for
.
But
oh
!
What
precious
Consolation
and
Grace
doth
a
Believer
meet
with
at
this
Banquet
;
how
richly
is
the
Table
furnisht
to
his
eye
;
what
plentiful
varieties
employ
his
Hand
and
Taste
?
what
abundance
of
rare
dainties
?
yet
there
is
nothing
but
one
here
,
but
,
that
one
is
all
things
to
the
Believing
Soul
,
it
finds
his
love
is
sweeter
than
the
richest
Wine
to
the
Taste
,
or
best
Odours
to
the
smell
;
and
that
delightful
Word
of
his
,
Thy
Sins
are
forgiven
thee
,
is
the
only
Musick
to
a
distressed
Conscience
.
Thy
good
Ointments
.
]
The
holy
Ointment
of
the
Sanctuary
under
the
Law
was
composed
according
to
God's
own
prescription
,
Exod.
30.
25.
And
they
were
straitly
forbid
to
imitate
it
,
or
make
any
like
it
,
to
signifie
the
singular
holiness
,
the
matchless
worth
of
the
anointing
Oyl
of
gladness
,
wherewith
our
high
Priest
,
the
Lord
Jesus
,
was
anointed
above
his
fellows
.
And
in
this
he
is
incomparable
,
that
his
Ointment
he
hath
not
from
without
.
It
was
his
own
Divine
Nature
that
perfumed
his
Manhood
with
these
precious
Ointments
.
God
and
the
Spirit
of
the
Lord
,
is
said
to
have
anointed
him
.
Psal.
45.
7
,
Thou
lovest
righteousness
and
hatest
wickedness
:
therefore
God
,
thy
God
hath
anointed
thee
with
the
Oyl
of
gladness
above
thy
fellows
;
and
Isaiah
61.
1.
The
Spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
anointed
me
to
preach
good
tidings
unto
the
Meek
,
&c.
But
know
that
that
Spirit
,
and
the
Father
are
one
in
Essence
with
the
eternal
Son
.
In
that
mystical
Song
much
like
to
this
,
in
the
45
Psalm
at
the
8th
.
verse
,
It
is
said
that
his
Garments
smell
of
Myrrh
,
and
Aloes
,
and
Cassia
as
he
comes
forth
of
his
Ivory
Palaces
:
When
he
came
down
from
his
glorious
Court
above
to
dwell
among
Men
,
he
apparell'd
himself
like
them
;
he
was
Clothed
with
humane
Flesh.
But
yet
that
vesture
was
so
transcendently
enriched
with
all
graces
as
with
costly
perfumes
,
that
Men
might
easily
know
there
was
more
under
them
then
a
meer
Man
,
yea
even
in
that
low
Estate
did
such
beams
of
his
Glory
shine
through
,
that
all
whose
eyes
were
open
,
did
clearly
behold
them
,
and
knew
him
to
be
no
less
than
the
only
begotten
Son
of
God
,
by
this
,
that
he
was
so
full
of
Grace
and
Truth
,
Jo.
1.
14.
And
these
are
in
a
word
,
these
precious
Ointments
,
whose
delightful
smell
is
here
commended
.
Now
to
enumerate
and
describe
these
Graces
,
what
Tongue
of
Men
,
yea
or
of
Angels
were
sufficient
?
What
other
is
the
main
subject
of
the
whole
Scriptures
?
what
mean
all
the
Figures
,
and
Ceremonies
of
the
Law
;
the
costly
Furniture
and
Ornaments
of
the
Temple
;
the
rich
vestments
of
the
high
Priest
;
that
fine
Linnen
,
that
Silk
and
Gold
,
these
Gems
and
precious
Stones
?
was
any
of
them
,
were
they
all
any
other
but
Shadows
and
dim
Resemblances
of
the
matchless
perfections
of
Jesus
Christ
?
'T
is
strange
,
that
Christians
have
so
low
conceits
of
their
high
Redeemer
!
what
is
the
Gospel
,
but
a
more
clear
and
plentiful
pouring
forth
of
those
Ointments
?
What
was
the
great
Labour
and
Business
of
the
holy
Apostles
,
but
the
diffusing
of
Christ's
Graces
through
the
World
?
I
determined
to
know
nothing
among
you
save
Christ
and
him
Crucified
,
says
St.
Paul
to
his
Corinthians
.
What
was
that
other
Sacrament
and
this
,
but
Coverts
under
which
Christ
conveys
himself
and
his
Graces
to
the
Believing
Soul
,
while
the
prophane
and
slight
hearted
Receivers
are
sent
away
with
empty
Elements
?
Thus
you
see
how
ample
a
Subject
these
graces
are
in
the
general
.
And
truly
the
Consideration
of
any
one
particular
of
them
might
be
the
employment
of
many
hours
.
Would
you
hear
the
wisdom
of
Christ
;
look
what
the
Apostle
says
of
it
,
Col.
2.
3
,
In
him
are
hid
all
the
treasures
of
wisdom
and
knowledge
.
Not
some
drops
of
wisdom
,
no
,
nor
Streams
,
but
a
Fountain
:
A
Treasure
,
not
one
Treasure
,
but
Treasures
;
many
,
yea
,
all
the
Treasures
of
Wisdom
and
Knowledge
,
yet
not
obvious
to
every
eye
,
but
,
as
Treasures
,
are
hid
.
The
Children
of
wisdom
,
which
are
the
Worlds
Fools
,
have
some
knowledge
of
this
his
Wisdom
,
and
draw
from
it
for
their
own
use
;
but
to
sound
the
depth
of
it
,
who
can
be
able
?
No
less
admirable
is
his
Holiness
,
he
is
both
the
Immaculate
Lamb
,
and
the
Undefiled
Sacrifice
,
such
a
High
Priest
became
us
:
Became
us
!
Yes
,
Holy
,
Harmless
and
Undefiled
,
Heb.
7
26.
The
more
we
were
defiled
with
sin
,
the
more
stood
we
in
need
of
an
undefiled
and
spotless
High
Priest
;
it
was
as
expedient
,
that
he
should
be
unlike
us
in
that
,
as
that
he
should
be
like
us
in
all
other
things
.
Therefore
,
as
for
the
Legal
Priesthood
,
there
was
a
Holy
Consecrating
Oyl
,
This
Immortal
High
Priest
was
Anointed
with
most
entire
and
compleat
Holiness
;
and
this
perfect
Holiness
of
his
,
is
set
forth
as
Myrrh
,
the
best
Ointments
and
Spices
,
Myrrh
(
which
is
of
a
vertue
preservative
from
Corruption
.
)
He
was
not
only
of
excellent
smell
,
while
he
lived
among
men
,
but
this
Myrrh
did
likewise
preserve
and
exempt
him
from
contracting
any
corruption
or
pollution
,
by
the
bad
air
of
sinful
Company
;
so
that
he
conversed
with
Sinners
,
that
he
might
Convert
them
without
any
danger
of
infection
.
And
as
he
was
thus
extraordinarily
Anointed
with
the
Spirit
of
Wisdom
and
Holiness
,
so
likewise
with
the
Spirit
of
Meekness
,
therefore
called
The
Lamb
of
God
,
that
taketh
away
the
sins
of
the
World
:
His
voice
was
not
heard
in
the
streets
.
And
take
in
that
other
Grace
,
which
he
himself
mentions
,
together
with
his
Meekness
,
as
being
near
in
Nature
to
it
,
Humility
;
Learn
of
me
,
for
I
am
meek
and
lowly
in
heart
,
Matth.
11.
29.
Indeed
,
Humility
is
an
odoriferous
Grace
,
it
is
a
gracing
decoring
Grace
,
and
it
adds
a
kind
of
sweetness
and
lustre
to
all
other
Graces
;
yea
,
it
serves
singularly
as
a
Character
for
the
trial
of
the
truth
of
all
other
Graces
.
As
Balsam
,
which
is
the
chief
of
precious
Ointments
,
Amongst
many
other
of
his
gracious
Qualities
that
might
be
mentioned
,
there
is
one
we
cannot
but
take
particular
notice
of
His
Love
,
the
rather
,
because
the
fragrant
smell
of
his
Graces
is
here
said
to
beget
Love
.
Now
you
know
that
one
of
the
strongest
attractives
of
Love
,
is
Love
,
Magnes
amoris
amor
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
made
him
empty
himself
of
his
Glory
,
as
the
Apostle
speaks
,
but
because
he
was
full
of
love
?
What
made
him
take
on
the
form
of
a
Servant
,
suffer
Heat
and
Cold
,
and
Hunger
,
and
Poverty
,
but
Love
?
What
other
was
it
made
him
digest
the
Persecutions
Revilings
,
and
the
contradiction
of
Sinners
,
but
Love
?
But
the
great
wonder
of
his
Love
is
this
,
He
died
to
become
our
Life
;
who
hath
loved
me
,
and
given
himself
for
me
,
says
the
great
Apostle
St.
Paul
.
And
hereby
perceive
we
the
love
of
God
,
because
he
laid
down
his
life
for
us
,
says
the
beloved
Apostle
St.
John
.
Was
it
the
Nails
that
held
him
fast
to
the
Cross
,
when
they
tauntingly
bid
him
come
down
?
No
,
it
was
his
Love
,
that
was
stronger
than
Death
.
But
all
this
was
nothing
to
the
angry
countenance
of
his
Father
,
nor
would
he
ever
have
ventured
upon
that
,
if
infinite
Love
had
not
perswaded
him
;
no
wonder
if
the
Apostle
call
it
a
Love
that
passeth
knowledge
.
That
you
may
know
,
saith
he
,
the
love
of
Christ
which
passeth
knowledge
,
Eph.
3.
19.
Know
it
we
may
,
and
should
,
but
we
must
know
withal
,
that
we
cannot
know
it
fully
.
And
this
is
our
comfort
,
that
it
is
greater
than
we
can
comprehend
,
for
if
it
were
not
so
,
it
would
be
less
than
we
stand
in
need
of
.
So
much
of
his
Love
we
may
understand
,
as
may
abundantly
inflame
our
hearts
with
love
to
him
;
for
this
purpose
hath
he
revealed
it
,
and
made
his
Name
like
an
Ointment
poured
out
.
And
that
's
the
second
thing
.
His
Name
]
That
's
the
report
and
manifestation
of
his
Excellencies
;
and
if
you
will
take
it
properly
of
his
Name
Jesus
,
and
Christ
,
or
the
Messiah
,
it
is
true
of
them
,
for
they
are
significative
of
these
Excellencies
.
Ask
an
afflicted
Conscience
,
if
Jesus
,
that
is
,
a
Saviour
,
be
not
a
precious
Word
,
that
hath
a
Sovereign
value
,
both
a
refreshing
smell
,
and
a
healing
vertue
.
The
Hammer
of
the
Law
may
break
a
stony
heart
in
pieces
,
but
it
is
only
the
blood
of
Jesus
that
can
soften
it
;
and
where
it
is
effectually
poured
,
either
upon
a
wounded
Soul
,
it
heals
it
,
or
upon
a
hard
heart
,
it
mollifies
it
.
For
that
other
Name
,
Christ
,
well
may
it
be
called
an
Ointment
poured
out
,
for
it
signifies
his
Anointing
,
and
that
the
sweet
savour
of
this
Name
may
effect
,
read
but
that
one
passage
,
Isai.
61.
1.
The
Spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
anointed
me
to
preach
good
tidings
,
&c.
What
inestimable
riches
of
Consolation
is
there
in
each
of
these
effects
,
to
which
Christ
was
Anointed
,
and
yet
we
find
not
a
word
among
them
all
for
a
proud
stiff-necked
Sinner
.
Here
are
good
tidings
,
but
it
is
to
the
meek
;
comfortable
binding
up
,
but
it
is
for
the
broken
hearted
;
Liberty
,
but
it
is
for
Captives
and
Prisoners
,
groaning
under
their
Chains
,
and
desirous
to
be
delivered
.
Not
for
such
as
delight
in
their
bondage
,
there
is
Oil
of
joy
and
garments
of
praise
,
but
they
are
provided
for
mourning
dejected
Spirits
that
need
them
;
not
to
the
Impediment
.
On
the
contrary
,
there
is
a
terrible
word
interjected
in
the
midst
of
these
Promises
,
The
day
of
vengeance
of
our
God
;
and
that
is
the
portion
of
Christ's
Enemies
,
and
such
are
all
incorrigible
sinners
.
Thus
it
is
,
at
the
same
Banquet
from
which
you
come
,
one
may
be
filled
with
Spiritual
Joy
,
and
the
very
Person
that
sits
next
,
be
filled
with
a
secret
Curse
,
and
return
more
miserable
than
he
came
.
But
let
the
disconsolate
lamenting
Sinner
lift
up
his
head
,
and
behold
Christ
,
the
Son
of
God
,
anointed
a
Prophet
to
preach
Salvation
,
and
liberty
to
such
;
a
Priest
to
purchase
it
,
and
a
King
to
give
it
.
Now
the
pouring
out
of
this
Name
is
divers
.
Before
the
coming
of
the
Messiah
his
Name
was
poured
out
in
Prophesies
and
Promises
,
in
Types
and
legal
Ceremonies
,
but
more
fully
when
the
Word
was
made
flesh
,
then
Angels
and
holy
Men
,
yea
,
and
Women
,
spake
clearly
of
him
.
What
was
his
Fathers
voice
at
his
Baptism
?
The
Holy
Ghosts
descending
?
What
was
his
own
Preaching
,
and
Miracles
,
and
Conversation
,
but
all
the
pouring
forth
of
his
precious
Name
?
And
in
his
Sufferings
and
Death
,
what
think
you
?
Was
not
his
Name
then
poured
forth
,
yea
,
his
Blood
with
it
?
Yes
,
truly
,
being
extended
on
the
Cross
,
and
his
Body
pierced
in
divers
place
;
his
precious
Ointments
were
shed
abroad
towards
all
the
Quarters
of
the
World
;
their
smell
both
reached
Heaven
and
the
visible
Earth
.
God
the
Father
(
as
he
was
said
to
do
in
Noahs
,
Sacrifice
)
did
much
more
smell
in
his
Sacrifice
,
a
savour
of
rest
,
appeasing
his
wrath
,
and
all
Believers
a
savour
of
peace
,
a
quieting
of
their
Consciences
.
And
as
A●omatick
Spices
,
when
they
are
pounded
out
and
beaten
,
send
forth
their
sweet
smells
most
liberally
,
so
in
these
his
Sufferings
,
did
the
obedience
,
patience
and
love
,
and
all
the
Graces
,
and
the
Name
of
our
Saviour
,
most
clearly
manifest
themselves
to
the
World
.
After
he
was
Dead
they
Embalmed
his
Body
,
but
they
knew
not
that
his
own
Vertue
would
do
more
than
all
the
Ointments
and
Spices
in
the
World
could
do
,
not
only
by
preserving
his
Body
from
Corruption
,
but
by
raising
it
the
third
day
.
And
truly
,
after
his
Resurrection
,
his
own
Disciples
knew
his
Name
better
than
ever
before
,
and
yet
more
fully
after
his
Ascention
,
when
the
Holy
Ghost
came
down
upon
them
,
which
was
poured
from
Heaven
on
them
,
for
this
very
end
,
That
they
might
pour
forth
Christ's
Name
to
the
ends
of
the
Earth
,
Act.
2.
8.
And
they
did
so
,
carrying
this
precious
Treasure
in
Earthen
Vessels
,
as
that
Elect
Vessel
St.
Paul
speaks
.
And
ever
since
,
God
hath
continued
the
pouring
forth
of
this
Name
,
by
the
Ministry
and
Preaching
of
the
Gospel
.
'T
is
true
,
there
are
too
many
of
those
,
that
are
employed
in
this
work
,
that
seek
themselves
,
and
their
own
ends
,
rather
than
his
Glory
whom
they
Preach
.
And
they
that
are
more
upright
,
the
very
best
of
them
are
sinful
Men
,
but
how
mean
and
unworthy
soever
they
be
,
despise
not
the
Gospel
;
let
the
sweet
Name
,
which
they
pour
forth
,
prevail
for
it self
,
that
so
you
may
reverence
and
love
it
,
if
you
would
have
Salvation
by
it
;
and
there
is
no
other
Name
under
Heaven
,
by
which
that
can
be
obtained
.
As
this
Name
is
poured
forth
in
the
Gospel
Preached
,
so
in
the
Sacraments
annexed
to
it
;
and
particularly
in
this
,
when
the
Bread
is
broken
,
and
the
Wine
poured
out
.
And
was
not
this
the
earnest
desire
of
the
Receivers
of
it
this
day
,
it
should
have
been
,
to
have
our
share
in
it
,
for
the
refreshment
and
curing
of
our
Souls
?
Nor
shall
any
that
came
thus
,
be
disappointed
;
and
if
not
presently
,
yet
most
certainly
,
and
that
in
due
time
they
shall
find
the
sweet
fruits
of
it
.
You
have
heard
many
ways
how
the
Name
of
Christ
is
poured
out
,
yet
there
is
one
more
,
without
which
all
the
rest
are
ineffectual
:
It
is
this
,
The
secret
and
powerful
working
of
the
Spirit
of
God
in
the
Soul
.
The
Ordinances
and
means
of
Salvation
,
do
indeed
,
pour
forth
the
Name
of
Christ
round
about
a
Man
,
but
till
the
Spirit
concur
with
them
,
not
one
drop
falls
within
the
Soul
;
and
is
he
not
so
much
the
more
miserable
,
that
hears
much
of
Christ
,
and
partakes
nothing
of
him
?
Yes
,
surely
,
a
Man
may
have
much
common
knowledge
of
Christ
,
and
may
understand
well
,
yea
,
may
Preach
well
,
concerning
his
Worth
and
Graces
,
and
yet
not
love
him
.
But
there
is
a
particular
knowledg
of
him
by
the
Infusion
of
the
Spirit
,
and
where
the
smallest
measure
of
this
is
,
it
presently
wins
the
affection
.
There
is
a
shedding
abroad
of
the
love
of
God
in
our
hearts
,
that
the
Apostle
speaks
of
,
Rom.
5.
5.
and
this
draws
us
after
him
,
for
our
love
to
God
is
nothing
else
but
the
reflexion
of
his
love
to
us
.
So
then
,
though
many
hear
of
Christ
,
yet
because
there
are
but
few
that
have
this
special
knowledge
of
him
,
therefore
it
is
,
that
so
few
do
truly
esteem
of
him
,
and
love
him
,
and
they
are
such
as
are
here
called
Virgins
:
And
that
's
the
third
thing
.
The
Virgins
]
Similitude
and
Conformity
of
Natures
begets
Friendship
;
pure
Affections
delight
in
a
pure
Object
,
and
makes
them
such
,
for
the
truth
is
,
Christ
doth
not
find
men
naturally
suitable
to
himself
,
but
as
he
took
on
our
Nature
,
so
he
washeth
away
the
sinfulness
of
our
Nature
,
which
he
took
not
on
,
and
makes
us
that
way
conformable
to
his
Nature
;
and
they
that
are
so
changed
,
though
they
were
formerly
lovers
of
Sin
,
yet
by
Conversion
,
which
is
called
Regeneration
,
they
are
born
again
,
and
so
become
not
only
Chaste
,
but
even
Virgins
,
spiritually
;
for
by
Virgins
,
here
are
not
meant
such
as
Romish
Votaries
fancy
them
to
be
:
No
,
this
Virginity
may
well
consist
with
any
lawful
State
of
Life
.
These
Virgins
are
such
as
be
truly
Holy
,
and
pure
in
Heart
,
and
Life
,
who
though
they
are
not
perfectly
free
from
all
sin
,
yet
have
they
affection
to
no
sin
;
these
are
singularly
delighted
with
the
smell
of
Christ's
Name
and
Graces
,
while
the
Voluptuous
Person
,
and
the
Prophane
Worldling
,
dislikes
and
despises
it
.
The
Virgins
,
they
bestow
How
grosly
do
you
delude
your selves
,
that
make
your
hearts
Dens
of
Pride
,
filthy
Lust
,
Malice
,
and
Envy
,
and
thousands
of
Vanities
,
and
yet
think
to
find
a
corner
in
them
to
lodge
Christ
too
?
Truly
,
you
would
both
straiten
him
in
room
,
and
give
him
very
bad
Neighbours
.
No
,
they
that
think
not
a
whole
heart
too
little
for
him
,
shall
never
enjoy
him
.
The
Virgins
love
thee
]
Grace
destroys
not
the
natural
passions
of
the
Soul
,
but
corrects
them
only
by
destroying
their
Corruption
,
and
so
they
become
not
only
not
contrary
to
Grace
,
but
are
made
the
subject
and
seat
of
Grace
.
This
of
Love
,
which
is
the
chief
of
them
,
we
see
it
abolisheth
not
,
but
rectifies
it
,
recalling
it
to
its
due
object
,
and
turning
it
into
the
right
channel
,
by
which
it
may
empty
it self
into
the
Ocean
of
Goodness
.
And
this
love
may
well
consist
with
the
purity
of
Virgins
,
yea
,
it
is
this
love
that
purifies
and
makes
them
such
.
The
Virgins
love
,
but
whom
?
Thee
;
and
it
is
as
reasonnable
a
love
as
it
is
pure
.
Therefore
they
love
thee
,
because
thou
hast
made
them
,
in
some
measure
,
apprehensive
of
thy
worth
,
which
commands
the
love
of
all
that
know
it
;
not
a
cold
and
indifferent
affection
,
but
a
superlative
ardent
love
,
far
over-topping
all
their
other
desires
:
And
good
reason
,
since
Christ
doth
infinitely
,
and
beyond
all
comparison
surpass
all
other
things
desirable
.
Ask
your
own
hearts
if
you
love
Christ
thus
,
for
if
not
thus
,
you
love
him
not
at
all
.
The
Apostle
St.
Paul's
love
,
was
of
this
size
,
Phil.
3.
7
,
8.
But
what
things
were
gain
to
me
,
those
I
counted
loss
for
Christ
;
yea
,
doubtless
,
and
I
count
all
things
but
loss
,
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lerd
,
for
whom
I
have
suffered
the
loss
of
all
things
,
and
do
count
them
but
dung
that
I
may
win
Christ
.
Thus
love
will
not
only
undergo
difficulties
and
sufferings
for
Christ
,
without
either
repining
or
fainting
,
but
it
will
even
be
glad
to
meet
with
them
,
as
opportunity
is
,
to
exercise
and
testifie
it self
;
hard
things
will
seem
most
easie
for
his
sake
,
and
bitter
things
exceeding
sweet
.
In
a
word
,
To
him
that
loves
,
●ca
〈…〉
is
impo
〈…〉
▪
Love
is
the
leading
passion
of
the
Soul
,
all
the
rest
conform
themselves
to
it
,
Desire
and
Hope
,
and
Fear
,
Joy
and
Sorrow
.
If
then
,
you
love
Christ
,
the
desires
and
breathings
of
your
Soul
after
him
,
are
strong
and
earnest
,
if
he
withdraw
himself
,
or
appear
angry
;
if
either
you
see
him
not
,
or
see
him
look
discontented
,
your
grief
will
be
so
deep
that
it
cannot
be
allayed
by
any
worldly
imployments
:
yet
upon
some
former
tokens
of
his
love
,
which
is
known
to
be
unchangeable
,
Hope
will
uphold
the
Soul
,
till
the
beams
of
his
Grace
scatter
the
Cloud
,
and
break
through
.
Though
our
Joseph
seem
strange
,
and
speak
roughly
for
a
while
,
he
cannot
long
refrain
discovering
his
affection
.
Again
,
love
you
him
,
unspeakable
will
be
your
joy
when
he
smiles
upon
you
;
as
great
will
be
your
delight
in
possession
,
as
your
desire
is
in
pursuit
:
And
while
you
have
his
presence
,
it
will
be
too
hard
a
task
for
any
affliction
to
dismay
you
.
Have
you
,
indeed
,
heard
Christ
speak
comfortably
to
you
this
day
at
his
Holy
Table
?
How
will
this
enable
the
Soul
,
and
arm
it
against
dangers
,
and
distracting
distrustful
fears
?
Perfect
love
casteth
out
fear
,
saith
St.
John
,
that
is
,
all
base
and
servile
fear
;
but
there
is
one
fear
that
's
in
no
heart
but
where
love
begets
it
,
fear
to
offend
.
You
know
how
wary
and
loth
men
are
naturally
to
displease
those
they
love
,
therefore
it
is
,
that
love
to
Christ
,
and
a
careful
observing
of
his
Commandments
,
are
inseparable
Companions
;
yea
,
Love
it self
is
the
fulfilling
of
the
Law
,
for
it
gives
up
the
heart
to
God
,
and
consequently
the
whole
man
.
Then
there
is
no
return
of
duty
which
your
receiving
of
Christ
calls
for
,
(
and
what
doth
it
not
call
for
)
there
is
none
(
I
say
)
but
is
comprised
under
this
one
of
Love
.
Do
you
owe
him
praises
?
Yes
,
surely
;
then
love
him
,
that
will
stir
you
up
to
praise
him
.
You
never
knew
,
but
where
much
love
was
in
the
heart
,
it
made
the
tongue
ready
and
active
upon
all
occasions
to
praise
the
party
loved
.
Love
will
entertain
small
courtesies
with
great
thanks
,
much
more
where
the
benefit
so
far
exceeds
all
possible
thankfulness
.
Ought
you
to
serve
and
obey
him
?
Doubtless
he
hath
for
that
purpose
redeemed
you
with
his
precious
Blood
.
And
truly
there
is
no
obedience
nor
service
,
so
full
and
so
cheerful
,
as
that
which
flows
from
love
.
Should
you
study
conformity
to
Christ
,
and
labour
to
be
like
him
?
Yes
,
for
this
is
to
walk
worthy
of
Christ
;
then
there
is
nothing
assimulates
so
much
as
Love
.
Men
delight
in
their
society
whom
they
love
,
and
by
their
society
they
do
insensibly
contract
their
customs
,
and
become
like
them
.
These
Virgins
that
love
Christ
for
his
Graces
,
they
love
to
converse
with
him
,
and
by
conversing
with
him
,
they
receive
of
his
Graces
,
and
have
a
smell
of
his
Persumes
.
Not
only
do
they
by
the
smell
of
his
Garments
,
or
such
imposed
Rights
,
obtain
the
blessing
;
but
likewise
smell
like
him
by
the
participation
of
sanctifying
Grace
,
of
his
Wisdom
and
Holiness
,
in
a
pure
and
godly
Conversation
,
abstaining
from
the
impure
Lusts
and
Pollutions
of
the
World
,
of
his
Meekness
and
Humility
:
Never
think
that
one
and
the
same
Soul
can
have
much
Pride
and
much
of
Christ
;
ever
the
more
Grace
a
man
hath
,
the
more
sense
hath
he
likewise
of
his
own
unworthiness
,
and
Gods
free
mercy
,
and
consequently
,
the
more
humility
.
If
you
love
Christ
,
you
cannot
chuse
but
be
like
him
in
love
to
your
Brethren
.
This
is
expresly
compared
,
by
the
Psalmist
,
to
the
precious
Ointment
poured
upon
Aaron's
head
,
that
ran
down
to
the
very
skirts
of
his
Garments
.
Our
Head
,
and
High
Priest
,
the
Lord
Jesus
,
hath
incomparably
testified
his
love
to
Believers
,
whom
he
is
pleased
to
call
his
Brethren
;
they
are
far
from
equalling
him
,
either
in
love
to
him
,
or
one
to
another
,
but
they
do
imitate
him
in
both
:
This
is
his
great
Commandment
,
That
we
love
one
another
,
even
as
he
loved
us
,
which
is
exprest
both
as
a
strange
motive
,
and
a
high
example
.
'T
is
not
possible
that
a
Spirit
of
Malice
,
and
implacable
Hatred
,
can
consist
with
the
love
of
Christ
.
Finally
,
should
you
be
ready
to
suffer
for
Christ
?
Yes
:
Then
love
is
that
which
will
enable
you
;
and
if
you
were
inflamed
with
this
fire
,
then
,
though
burned
for
him
,
that
fire
would
only
consume
your
dross
,
and
be
soon
extinguished
,
but
this
would
endure
for
ever
.
By
these
and
the
like
Evidences
,
try
whether
you
indeed
love
the
Lord
Jesus
Christ
,
and
by
these
fruits
.
You
that
profess
to
love
him
,
testifie
the
sincerity
of
your
love
;
and
be
assured
,
that
if
you
be
now
found
amongst
these
Virgins
that
love
him
,
you
shall
one
day
be
of
the
number
of
those
Virgins
that
are
spoken
of
Rev.
14.
3
,
4.
that
sing
a
new
Song
before
the
Throne
of
God
.
If
you
hate
the
defilements
of
the
World
,
and
be
not
polluted
with
inordinate
affection
to
the
Creature
,
it
shall
never
repent
you
to
have
made
choice
of
Christ
;
he
shall
fill
your
hearts
with
peace
,
and
joy
in
believing
.
When
you
come
to
his
House
and
Table
,
he
shall
lend
you
home
with
Joy
and
sweet
Consolation
,
such
as
you
would
not
exchange
with
Crowns
and
Scepters
;
and
after
some
few
of
these
running
Banquets
here
below
,
you
shall
enter
into
the
great
Marriage
Supper
of
the
Lamb
,
where
Faith
shall
end
in
sight
,
and
Hope
in
possession
,
and
Love
continue
in
perpetual
and
full
Enjoyment
,
where
you
shall
be
never
weary
,
but
for
ever
happy
,
in
beholding
the
face
of
the
Blessed
Trinity
.
To
whom
be
Glory
.
Amen
.
SERMON
,
IX
.
PREFACE
.
HOW
true
is
that
word
of
our
Saviour
,
who
is
truth
it self
,
Without
me
ye
can
do
nothing
,
severed
from
me
,
as
that
branch
that
is
not
in
me
:
They
that
are
altogether
out
of
Christ
in
Spiritual
Exercises
do
nothing
at
all
.
'T
is
true
,
they
may
Pray
,
and
hear
the
Word
,
yea
,
and
Preach
it
too
,
and
yet
in
so
doing
they
do
nothing
,
nothing
in
effect
.
They
have
the
matter
of
good
actions
,
but
it
is
the
eternal
Form
gives
being
to
things
;
they
are
but
a
number
of
empty
words
,
and
a
dead
service
to
a
living
God
,
for
all
our
outward
performances
and
worship
of
the
Body
is
nothing
but
the
body
of
worship
,
and
therefore
nothing
but
a
Carkass
,
except
the
Lord
Jesus
,
by
his
Spirit
,
breath
upon
it
the
breath
of
life
.
Yea
,
the
Worshipper
himself
is
Spiritually
Dead
,
till
he
receive
Life
from
Jesus
,
and
be
quickned
by
his
Spirit
.
If
this
be
true
,
then
it
will
follow
necessarily
,
That
where
numbers
are
met
together
,
(
as
here
)
pretending
to
serve
and
worship
God
,
yet
he
hath
very
few
that
do
so
indeed
,
the
greatest
part
being
out
of
Christ
;
and
such
,
being
without
him
,
they
can
do
nothing
in
his
service
.
Rom.
VIII
.
7.
Because
the
carnal
mind
is
enmity
against
God
;
for
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
.
THE
ordinary
workings
and
actions
of
Creatures
,
are
suitable
to
their
Naure
,
as
the
ascending
of
light
things
,
and
the
moving
of
heavy
things
downwards
;
so
the
vital
and
sensitive
actions
of
things
that
have
life
and
sense
.
The
reasonable
Creature
,
't
is
true
,
hath
more
liberty
in
its
actions
,
freely
chusing
one
thing
and
rejecting
another
,
yet
it
cannot
be
denied
,
that
in
acting
of
that
liberty
,
their
choice
and
refusal
follow
the
sway
of
their
nature
and
condition
,
as
the
Angels
and
glorified
Souls
,
their
nature
being
perfectly
holy
,
and
unalterably
such
.
They
cannot
sin
,
they
can
delight
in
nothing
but
in
obeying
and
praising
that
God
,
in
the
enjoyment
of
whom
their
happiness
consisteth
;
still
ravish'd
in
beholding
his
face
.
The
Saints
again
,
that
have
not
yet
reach'd
that
home
,
and
are
but
on
their
Journey
,
they
are
not
fully
defecated
,
and
refined
from
the
dross
of
Sin
;
there
are
in
them
two
parties
,
Natural
Corruption
,
and
Supernatural
Grace
,
and
these
keep
a
strugling
within
them
;
but
the
younger
shall
supplant
the
elder
.
Grace
shall
in
the
end
overcome
,
and
in
the
mean
while
,
though
it
be
not
free
from
mixture
,
yet
it
is
predominant
.
The
main
bent
of
a
renewed
Man
,
is
Obedience
and
Holiness
,
and
any
action
of
that
kind
he
rejoyces
in
,
but
the
Sin
,
that
escapes
him
,
he
cannot
look
upon
but
with
regret
and
discontent
.
But
alas
!
they
that
be
so
minded
,
are
very
thin
sown
in
the
World
,
even
in
Gods
peculiar
Fields
,
where
the
Labourage
of
the
Gospel
is
,
and
the
outward
profession
of
true
Religion
unanimously
received
.
Yet
the
number
of
true
Converts
,
Spiritual-minded
Persons
,
is
very
small
,
the
greatest
part
acting
Sin
with
delight
,
and
taking
pleasure
in
Unrighteousness
,
living
in
disobedience
to
God
,
as
in
their
proper
Element
;
and
the
reason
is
,
The
contrariety
of
their
Nature
to
our
Holy
Lord.
The
carnal
mind
is
enmity
against
God
.
The
mind
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Some
render
it
the
Prudence
or
Wisdom
of
the
Flesh.
Here
you
have
it
,
The
Carnal
Mind
,
but
the
word
signifies
,
indeed
,
an
act
of
the
mind
,
rather
than
either
the
faculty
it self
,
or
the
habit
of
Prudence
in
it
,
so
as
it
discovers
what
is
the
frame
of
both
those
.
The
minding
,
as
it
is
used
,
in●●
▪
ver.
27.
conform
to
that
of
Moses
,
Gen.
6.
Every
imagination
of
the
thoughts
of
mans
heart
,
is
only
evil
continually
.
The
word
indeed
signifies
the
wise
thoughts
,
so
then
take
the
full
latitude
of
it
thus
:
The
carnal
mind
,
in
its
best
and
wisest
thoughts
,
is
direct
enmity
against
God
.
Carnal
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
What
meant
by
the
flesh
here
?
It
is
the
whole
corrupt
Nature
of
man
,
and
that
we
may
know
by
its
opposition
to
the
Spirit
,
not
to
the
Spirit
or
Soul
of
a
man
,
for
so
it
hath
no
thoughts
nor
minding
,
these
being
proper
to
the
Soul
,
but
opposed
to
the
Spirit
of
God
.
Now
the
Corruption
of
Nature
is
called
the
Flesh
,
not
without
very
good
reason
,
not
only
to
signifie
the
baseness
of
it
,
the
Flesh
being
the
more
ignoble
and
meaner
part
of
a
Man
,
but
because
the
greatest
part
of
the
sins
of
mens
lives
are
about
sensitive
objects
,
and
things
that
concern
the
Flesh
or
the
Body
;
it
lets
in
temptation
of
sin
to
the
Soul
by
the
doors
of
the
Senses
,
and
it
gives
the
last
perfection
,
or
accomplishment
,
to
sin
,
by
external
acting
of
it
.
The
very
first
sin
,
that
brought
in
Death
and
Misery
with
it
upon
Mankind
,
the
pleasure
of
the
eye
and
of
the
taste
,
were
sharers
in
the
guiltiness
of
it
.
The
carnal
mind
]
Man
in
regard
of
his
composure
,
is
,
as
it
were
,
the
tie
and
band
of
Heaven
and
Earth
;
they
meet
and
are
married
in
him
.
A
Body
he
has
taken
out
of
the
Dust
,
but
a
Soul
breathed
from
Heaven
,
the
Father
of
Spirits
;
a
House
of
Clay
,
but
a
Guest
of
most
noble
Extraction
.
But
the
pity
is
,
it
hath
forgot
its
Original
,
and
is
so
drowned
in
flesh
,
that
it
deserves
no
other
but
to
go
under
the
Name
of
Flesh.
It
is
become
the
Slave
and
Drudge
of
the
Body
,
and
,
as
the
Israelites
in
Egypt
,
made
perpetually
to
moyl
in
Clay
.
What
is
all
your
Merchandise
,
your
Trades
and
Manufactures
,
your
Tillage
and
Husbandry
,
but
all
for
the
Body
,
in
its
behalf
,
for
Food
and
Raiment
?
In
all
these
,
the
Mind
must
be
careful
and
thoughtful
,
and
yet
properly
they
reach
it
not
,
for
it self
hath
no
interest
in
them
.
It
is
true
,
the
necessity
of
the
Body
requires
much
of
these
things
,
and
superfluous
custom
far
more
,
but
it
is
lamentable
that
men
force
their
Souls
to
forget
it self
,
and
its
proper
business
,
to
attend
these
things
only
,
and
be
busie
in
them
.
They
spend
all
their
time
,
and
their
choicest
pains
upon
perishing
things
,
and
which
is
worse
,
engage
their
affections
to
them
.
They
mind
earthly
things
,
whose
end
is
destruction
,
Philip.
3.
19.
The
same
word
that
's
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Will
you
consider
seriously
,
that
your
Souls
run
the
hazard
of
perishing
,
because
you
consider
not
their
Spiritual
Nature
?
When
that
earthly
Tabernacle
of
yours
shall
fall
to
the
ground
(
and
e're
long
it
must
)
your
Souls
must
then
enter
Eternity
,
and
though
you
had
as
large
a
share
of
earthly
things
as
your
earthly
hearts
now
would
wish
,
they
all
lose
their
use
in
that
moment
;
they
are
not
a
proper
good
for
the
Soul
at
any
time
,
and
least
at
that
time
.
If
you
keep
it
all
your
life
long
,
busie
about
the
interest
and
benefit
of
the
flesh
,
the
Body
,
how
poor
will
be
when
thy
part
,
having
provided
nothing
at
all
for
it self
,
but
the
guiltiness
of
a
sinful
life
,
which
will
sink
it
into
that
bottomless
Pit
?
Be
forewarned
then
,
for
to
be
carnally
minded
is
death
,
verse
6.
precedeing
the
Text.
The
carnal
mind
]
Now
as
Sin
hath
abased
and
degenerated
the
Soul
of
Man
,
making
it
Carnal
,
so
the
Son
of
God
,
by
taking
on
our
Nature
,
hath
sublimated
it
again
,
and
made
it
Spiritual
.
The
Souls
that
received
him
are
Spiritualized
,
yea
,
as
Sin
made
the
Soul
Carnal
,
Grace
makes
the
very
Body
to
become
Spiritual
,
making
it
partaker
and
co-worker
in
spiritual
things
,
together
with
the
Soul
,
in
doing
and
suffering
,
and
participant
of
the
hopes
too
of
an
everlasting
reward
.
This
is
the
main
Christian
Character
our
Apostle
gives
here
,
that
they
are
spiritually
minded
,
and
that
their
actions
suit
their
minds
,
They
walk
not
after
the
flesh
,
but
after
the
spirit
;
whereas
before
,
with
the
rest
of
the
World
,
they
were
eager
in
the
pursuit
of
Honours
and
Profits
,
and
Worldly
Pleasures
.
Now
the
stream
of
their
desires
run
in
another
channel
,
they
seek
after
Honour
,
and
are
very
ambitious
of
it
,
but
it
is
such
Honour
as
the
Apostle
speaks
of
in
this
Epistle
,
Rom.
2.
7.
By
patient
continuance
in
well
doing
they
seek
for
glory
,
and
honour
,
and
immortality
.
Their
mind
is
upon
profit
and
gain
,
but
it
is
with
the
same
Apostle
,
Philip.
3.
that
they
may
win
Christ
,
and
they
account
all
other
things
loss
in
comparison
.
And
their
desires
are
after
pleasure
too
,
but
not
Carnal
Pleasures
,
those
are
both
base
,
and
of
short
continuance
,
but
the
pleasures
they
aim
at
,
are
those
that
are
at
Gods
right
hand
,
and
for
evermore
,
Psal.
16.
11.
And
that
path
of
life
he
there
speaks
of
,
that
way
of
holiness
that
leads
thither
,
is
their
delight
:
Spiritual
Excercises
they
go
to
,
not
as
their
task
only
,
but
more
as
their
joy
and
refreshment
.
And
this
change
the
Spirit
of
God
works
in
the
Soul
,
making
it
(
yea
,
and
the
body
wherein
it
dwells
)
of
Carnal
,
to
become
Spiritual
,
as
the
fire
,
to
which
the
Holy
Ghost
is
compared
,
refines
Sand
and
Ashes
,
and
makes
of
them
the
purest
Glass
,
which
is
so
neat
and
transparent
.
Enmity
against
God
]
Sin
hath
not
only
made
us
unlike
God
,
by
defacing
his
beautiful
Image
in
us
;
not
only
strangers
by
making
us
wander
far
off
from
him
,
but
enemies
;
nor
enemies
only
,
but
Enmity
in
the
abstract
,
for
that
is
emphatical
,
The
carnal
mind
is
Enmity
;
nothing
else
but
Enmity
.
Now
this
Enmity
is
described
in
the
latter
clause
of
the
Text
,
by
an
Antipathy
,
so
to
call
it
,
or
Not-compliance
with
the
Law
of
God
;
it
is
not
subject
to
the
Law
of
God
,
neither
can
it
be
,
to
wit
,
while
it
remains
such
▪
There
is
an
absolute
impossibility
in
it
,
to
suit
with
the
Law
of
God
,
and
consequently
,
with
God
himself
;
the
reason
lies
in
their
opposits
qualities
.
God
is
spiritual
and
holy
,
and
so
is
the
law
,
as
our
Apostle
hath
it
in
the
preceeding
Chapter
;
and
the
opposition
he
there
makes
,
betwixt
his
Unregenerate
part
and
the
Law
,
is
wholly
true
of
the
Unregenerate
man
.
The
law
is
holy
,
says
he
,
ver.
12.
And
ver.
14.
It
is
spiritual
;
to
which
too
he
opposes
,
but
I
am
carnal
,
sold
under
sin
.
Where
are
now
those
that
so
vilifie
Grace
,
and
magnifie
Nature
?
Or
,
shall
I
rather
say
,
Nullifie
Grace
,
and
Deifie
Nature
?
Here
is
the
best
Elogy
the
Apostle
will
bestow
upon
the
best
of
Natures
,
Enmity
against
God
.
Nay
,
all
the
sparkles
of
Virtue
and
Moral
Goodness
in
Civil
Men
,
and
Ancient
Heathens
,
is
no
better
;
besides
many
other
things
,
to
be
said
to
the
Vertues
of
those
Philosophers
,
as
ignorance
of
Christ
,
by
whom
alone
this
enmity
is
removed
.
I
should
easily
confess
,
nor
(
I
think
)
can
any
deny
it
,
but
that
there
is
in
the
very
ruines
of
our
Nature
,
some
Character
left
of
a
tendency
to
God
,
as
our
chief
and
only
satisfying
good
,
which
we
may
call
a
kind
of
love
,
and
when
we
hear
him
spoken
of
,
find
it
flutter
and
stir
;
and
hence
men
so
abhor
the
imputation
of
hating
God
,
and
being
enemies
.
Yet
this
is
so
smothered
under
sensuality
and
flesh
,
that
until
we
be
made
spiritual
,
nothing
appears
,
but
practical
,
and
,
as
they
call
it
,
Interpretative
Enmity
.
There
is
one
thing
stains
them
enough
,
they
were
all
,
as
that
Father
speaks
,
Animalia
Gloriae
,
They
aimed
not
in
their
study
of
Vertue
at
God's
glory
,
but
at
their
own
;
and
is
not
that
quarrel
enough
,
and
matter
of
enmity
?
Says
not
he
,
My
glory
I
will
not
give
unto
another
,
&c.
But
that
is
most
useful
for
you
,
to
convince
you
of
that
too
good
conceit
men
have
of
their
natural
condition
;
you
would
take
it
hardly
,
the
most
prophane
of
you
all
,
if
any
should
come
to
you
,
in
particular
,
and
tell
you
,
you
are
an
enemy
to
God
.
But
I
answer
,
there
is
none
of
you
,
if
you
believe
the
Scriptures
,
but
will
confess
,
that
all
men
are
naturally
such
;
and
therefore
,
except
we
find
in
our selves
a
notable
alteration
,
from
the
condition
of
Nature
,
we
must
take
with
it
,
that
we
are
Enemies
,
yea
,
Enmity
to
God
.
Of
strangers
to
become
acquainted
with
him
;
yea
,
which
is
more
,
of
enemies
to
become
friends
,
is
a
greater
and
more
remarkable
change
,
than
to
be
incident
to
a
man
without
any
evidence
and
sign
of
it
.
I
know
there
is
very
great
variety
in
the
way
and
manner
of
Conversion
;
and
to
some
,
especially
if
it
be
in
their
tender
years
,
Grace
may
be
instilled
,
and
dropt
in
,
as
it
were
,
insensibly
.
But
this
I
may
confidently
say
,
that
whatsoever
be
the
way
of
working
it
,
there
will
be
a
wide
and
apparent
difference
betwixt
friendship
with
God
,
and
the
condition
of
Nature
,
which
is
Enmity
against
him
.
Do
not
flatter
your selves
,
so
long
as
your
minds
remain
Carnal
,
ardent
in
love
to
the
World
,
and
cold
in
love
to
God
:
Lovers
of
pleasures
more
then
of
God
(
as
the
Apostle
speaks
.
)
You
are
his
Enemies
,
for
with
him
there
is
no
neutrality
.
That
which
they
say
,
taxing
it
as
a
weakness
in
the
Sex
,
Aut
amat
aut
odit
nihil
est
tertium
,
is
in
this
case
necessarily
true
of
all
.
And
this
is
Gods
peculiar
,
that
he
can
judge
Infallibly
of
the
inside
;
those
shadows
of
friendship
,
men
use
one
with
another
,
will
not
pass
with
him
,
deceived
he
cannot
be
,
but
men
may
easily
,
and
alas
!
too
many
do
deceive
themselves
in
this
matter
to
their
own
ruin
.
We
may
learn
hence
,
how
deep
Sin
goes
in
our
Nature
,
and
consequently
,
that
the
cure
and
remedy
of
it
must
go
as
deep
.
That
all
the
parts
of
our
Bodies
,
and
powers
of
our
Souls
,
are
polluted
originally
;
our
very
mind
and
conscience
,
as
the
Apostle
speaks
,
for
it
is
immersed
in
flesh
,
and
inslaved
to
flesh
naturally
,
and
therefore
goes
under
its
name
,
We
are
become
all
flesh
.
That
is
the
spring
of
our
mischiefs
;
we
have
lost
our
likeness
with
our
Father
,
the
Father
of
Spirits
,
the
purest
and
most
Spiritual
Spirit
,
till
renewed
by
participation
of
his
Spirit
on
our
Flesh.
And
it
is
the
Errour
,
not
only
of
Natural
Men
,
but
somewhat
of
the
Godly
too
,
that
in
Self-reformation
,
they
set
themselves
against
actual
sin
,
but
they
lay
not
the
Ax
to
the
root
of
the
Tree
;
this
root
of
bitterness
,
this
our
inbred
and
natural
enmity
against
God
.
And
till
this
be
done
,
the
lopping
off
of
some
branches
will
do
no
good
,
while
the
root
is
in
vigour
those
will
grow
again
,
and
possibly
,
faster
than
before
.
Bewail
every
known
act
of
sin
,
as
much
as
you
can
,
for
the
least
of
them
deserves
it
;
but
withal
,
let
the
consideration
of
them
lead
you
into
thoughts
of
this
seed
of
Rebellion
,
the
wickedness
of
our
Nature
,
that
takes
life
with
us
in
the
Womb
,
and
springs
and
grows
up
with
us
,
and
this
will
humble
us
exceedingly
,
and
raise
our
Godly
sorrow
to
a
higher
tide
.
We
find
David
taketh
this
course
,
Psal.
51.
5.
where
he
is
lamenting
his
particular
sin
of
Adultery
and
Murder
,
it
leads
him
to
the
sinfulness
of
his
Nature
,
I
was
shapen
in
Iniquity
,
and
in
sin
did
my
Mother
conceive
me
,
or
,
warm
me
;
which
he
mentions
not
to
extenuate
and
diminish
his
sin
,
no
,
he
is
there
very
far
from
that
strain
,
but
adds
it
as
a
main
aggravation
.
Indeed
,
the
power
of
Original
Sin
,
in
the
Regenerate
,
is
laid
very
low
,
yet
not
altogether
extinct
,
which
they
find
often
to
their
grief
,
and
makes
them
cry
out
with
our
Apostle
,
in
the
former
Chapter
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
.
The
Converted
are
already
delivered
(
as
he
adds
)
from
the
Dominion
of
it
,
but
not
from
the
Molestation
and
Trouble
of
it
;
though
it
is
not
a
quiet
and
uncontroulled
Master
,
as
it
was
before
,
yet
it
is
in
the
House
still
as
an
unruly
Servant
or
Slave
,
ever
vexing
and
annoying
them
:
And
this
Body
of
Death
,
they
shall
have
still
cause
to
bewail
,
till
Death
release
them
.
This
Leprosie
hath
taken
so
deep
in
the
Walls
of
this
House
,
that
it
cannot
perfectly
be
cleansed
till
it
be
taken
down
;
and
it
is
this
,
more
than
any
other
sorrows
or
afflictions
of
life
,
that
makes
the
Godly
man
not
only
content
to
die
,
but
desirous
,
longing
with
our
Apostle
,
To
be
dissolved
,
and
be
with
Christ
,
which
is
far
better
.
As
this
teaches
us
the
misery
of
Mans
Nature
,
so
it
sets
off
,
and
commends
exceedingly
,
the
riches
of
Gods
Grace
.
Are
men
naturally
his
Enemies
?
Why
then
,
admire
his
patience
and
bounty
a
little
,
and
then
we
will
speak
of
his
Saving-Grace
.
Could
not
he
very
easily
ease
himself
of
his
Adversaries
(
as
he
says
by
the
Prophet
?
)
Wants
he
power
in
his
right
hand
,
to
find
out
,
and
cut
off
all
his
Enemies
?
Surely
no
,
not
only
he
hath
power
to
destroy
them
all
in
a
moment
,
but
the
very
withdrawing
of
his
hand
,
that
upholds
their
being
(
though
they
consider
it
not
)
would
make
them
fall
to
nothing
;
yet
is
he
pleased
not
only
to
spare
Transgressours
,
but
to
give
them
many
outward
blessings
,
rain
and
fruitful
seasons
,
as
the
Apostle
speaks
,
Act.
14.
And
the
Earth
that
is
so
full
of
mans
Rebellion
,
is
yet
more
full
of
his
Goodness
:
The
earth
is
full
of
thy
goodness
.
It
is
remarkable
,
that
that
same
reason
which
is
given
,
Gen.
6.
5.
of
the
Justice
of
God
in
drowning
the
World
,
is
Chapter
8.
21.
rendred
as
the
reason
of
Gods
resolved
patience
ever
since
.
His
Grace
,
in
finding
a
way
of
Reconcilement
,
and
not
sparing
his
own
Son
,
his
only
begotten
Son
,
to
accomplish
it
;
nor
did
he
spare
himself
.
O
matchless
Love
!
to
lay
down
his
life
,
not
for
Friends
but
for
Strangers
!
Not
only
so
,
but
Enemies
,
for
Unrighteous
and
Ungodly
Persons
,
such
as
be
at
enmity
against
him
,
Rom.
5.
7
,
8
,
&c.
And
having
done
this
,
he
sends
his
Word
,
the
Message
of
Reconciliation
,
to
Rebels
,
and
sends
his
Spirit
into
the
hearts
of
these
whom
he
hath
appointed
to
Salvation
,
to
change
their
Spirits
,
that
they
perish
not
in
Disobedience
;
he
brings
them
near
that
were
far
off
,
having
slain
this
enmity
by
the
Death
of
his
Son
.
As
many
of
you
then
,
as
have
hitherto
heard
this
Message
of
Reconcilement
in
vain
,
be
perswaded
at
last
to
give
ear
to
it
:
This
is
all
that
Gods
Ambassadours
require
,
according
to
their
Instructions
from
himself
,
That
men
would
lay
down
that
enmity
against
him
,
and
not
be
so
foolish
as
wilfully
to
perish
in
it
,
2
Cor.
5.
20.
Consider
that
this
enmity
is
(1)
Unjust
.
(2)
Unhappy
.
Unjust
it
is
,
being
against
him
who
is
the
chief
object
of
Love
,
who
is
altogether
Goodness
,
both
in
himself
,
and
towards
his
Creatures
;
it
is
too
much
not
to
love
him
with
most
ardent
and
superlative
affection
,
but
to
entertain
enmity
against
him
is
madness
,
as
he
said
to
one
who
asked
why
are
the
beautiful
loved
,
it
is
a
blind
man's
question
.
Certainly
we
are
blind
if
we
see
not
cause
enough
,
not
only
to
desist
from
enmity
,
but
to
be
inflamed
with
his
love
;
one
glance
of
his
amiable
countenance
is
sufficient
to
cause
the
most
rebellious
heart
to
yield
,
and
lay
down
arms
,
and
for
ever
devote
themselves
to
his
service
.
No
,
we
know
him
not
,
and
therefore
it
is
we
hold
out
against
him
;
is
he
not
the
living
spring
of
all
our
comforts
?
Have
we
not
from
him
life
and
breath
,
and
all
things
?
And
is
he
not
ready
to
forgive
Iniquity
,
Transgression
and
Sin
?
Let
mercy
melt
our
hearts
to
him
,
those
sweet
rays
of
love
.
Let
his
loving
kindness
overcome
these
stubborn
Hearts
or
Spirits
of
ours
;
among
Enemies
,
the
weaker
usually
seeks
first
for
Peace
,
but
here
the
Mighty
;
Almighty
God
comes
to
intreat
agreement
with
sinful
Clay
.
But
if
this
prevail
not
,
then
think
how
unhappy
this
enmity
is
,
you
that
are
so
afraid
of
men
,
and
these
weak
men
,
of
men
like
your selves
,
whose
breath
is
in
their
Nostrils
;
will
ye
not
tremble
at
his
power
,
and
be
afraid
to
continue
in
terms
of
Hostility
,
against
him
who
is
the
Lord
of
Hosts
,
who
hath
power
of
the
Soul
and
Body
both
,
to
kill
both
,
and
cast
them
into
Hell
?
What
is
the
stoutest
of
men
,
but
as
Stubble
,
to
the
flame
of
his
Wrath
?
Our
God
is
a
consuming
fire
;
the
sinners
in
Zion
are
afraid
(
says
the
Prophet
,
who
shall
dwell
,
say
they
,
with
devouring
fire
and
everlasting
burnings
.
Then
if
you
would
not
perish
,
when
his
wrath
is
kindled
,
take
that
word
of
Eliphaz
,
Job
22.
21.
Acquaint
now
thy self
with
him
,
and
be
at
peace
,
thereby
good
shall
come
unto
thee
.
And
to
you
,
so
many
as
he
hath
taken
into
friendship
with
himself
,
look
backward
to
the
gulf
you
have
escaped
,
and
forward
to
the
happiness
you
are
appointed
too
,
and
let
the
joynt-consideration
of
both
,
awaken
your
Hearts
and
Tongues
to
Praises
.
How
can
your
Hearts
contain
such
a
wonder
of
Love
,
as
he
hath
manifested
to
you
,
and
not
run
over
in
Songs
and
Praise
?
And
as
you
owe
him
praises
,
so
study
,
being
made
his
friends
,
to
become
more
like
him
;
that
same
idem
velle
&
idem
nolle
,
to
love
and
hate
the
same
things
with
him
,
will
be
a
sure
testimony
of
friendship
.
And
because
carnality
,
or
fleshly
and
earthly
mindedness
,
is
here
made
the
Character
of
Enmity
,
mortifie
these
affections
,
nail
them
to
that
Cross
of
Christ
,
whereby
the
enmity
was
taken
away
.
And
further
,
being
once
admitted
into
friendship
,
labour
for
a
further
degree
of
Intimacy
with
him
,
and
forbear
every
thing
that
may
hinder
that
;
use
frequent
converse
with
him
,
for
that
both
entertains
and
increases
friendship
.
If
any
thing
fall
out
on
your
part
(
as
it
too
often
does
)
that
may
occasion
any
strangeness
betwixt
you
and
your
God
,
rest
not
till
it
be
removed
:
and
if
you
walk
in
this
way
,
it
shall
undoubtedly
,
at
length
,
bring
you
where
you
shall
abide
in
his
presence
for
ever
,
and
shall
no
more
fear
any
breach
or
interruption
of
enjoying
him
.
To
him
be
praise
.
Amen
.
SERMON
,
X.
Rom.
XIII
.
5.
Wherefore
ye
must
needs
be
subject
,
not
only
for
Wrath
,
but
also
for
Conscience
sake
.
THE
Wisdom
and
Goodness
of
God
,
that
shines
in
the
natural
order
and
dependence
of
things
in
the
frame
of
the
great
World
,
appears
likewise
,
and
commends
it self
to
us
,
in
the
civil
order
he
hath
instituted
in
the
Societies
of
Men
,
the
lesser
World
.
As
out
of
the
same
Mass
he
made
the
Heaven
,
and
the
Earth
,
and
the
other
Elements
betwixt
them
,
one
higher
than
another
,
and
gave
them
different
Stations
,
and
Qualities
,
yet
so
different
as
to
be
linkt
and
concatenated
together
,
Concordia
Discordia
,
and
all
for
the
concern
and
benefit
of
the
whole
.
Thus
for
the
good
of
Men
,
hath
the
Lord
assigned
these
different
Stations
of
Rule
and
Subjection
,
though
all
of
one
Race
Acts
17.
Raising
from
among
Men
some
above
the
rest
,
and
Cloathed
them
with
such
Authority
,
as
hath
some
representment
of
himself
,
and
accordingly
communicating
to
them
his
own
Name
,
I
have
said
you
are
Gods
.
And
the
very
power
that
is
in
Magistracy
to
curb
and
punish
these
that
despise
it
,
the
Apostle
useth
as
a
strong
and
hard
Cord
to
bind
on
the
duty
of
Obedience
,
a
Cord
of
Necessity
,
but
he
adds
another
of
a
higher
Necessity
,
that
binds
more
strongly
and
yet
more
sweetly
,
that
of
Conscience
,
wherefore
ye
must
needs
be
subject
not
only
for
wrath
,
but
also
for
Conscience
sake
.
Observe
.
1.
This
is
the
main
consideration
that
closes
the
discourse
,
the
great
Cord
,
that
binds
on
and
fastens
all
the
rest
,
all
the
arguments
foregoing
,
therefore
,
are
mainly
here
to
be
prest
.
Have
a
reverent
and
conscientious
respect
to
the
Ordinance
of
God
in
the
Institution
of
Government
,
and
to
the
Providence
of
God
in
his
choice
of
those
particular
persons
whom
he
calls
to
it
.
Contain
thy self
in
thy
own
Station
,
and
submit
to
those
set
higher
by
the
Lord
,
in
obedience
to
him
.
This
indeed
is
the
only
true
Spring
of
all
obedience
,
both
to
God
and
to
Men
for
him
,
and
according
to
his
Ordinance
,
to
regulate
the
outward
carriage
,
without
the
living
principle
of
an
enlightned
and
sanctified
conscience
within
,
is
to
build
without
a
Foundation
.
This
is
the
thing
God
eyes
most
,
he
looks
through
the
surface
of
Mens
Actions
to
the
bottom
,
follows
them
into
their
source
,
examines
from
what
perswasives
and
reasons
they
flow
;
he
sees
not
only
the
handle
of
the
Dial
,
but
all
the
Wheels
and
Weights
of
the
Clock
that
are
the
cause
of
its
motion
,
and
accordingly
judges
both
Men
and
their
Actions
to
be
good
or
evil
as
the
inward
frame
and
secret
motions
of
the
heart
are
in
his
own
Worship
;
the
outside
of
it
may
have
the
same
visage
and
plausable
appearance
in
a
multitude
conven'd
to
it
,
and
concurring
in
it
,
and
no
humane
eye
can
trace
a
difference
,
and
yet
,
oh
,
what
vast
difference
doth
Gods
eye
discover
amongst
them
,
he
sees
the
multitude
of
these
that
are
driven
to
his
House
,
by
the
power
of
Civil
and
Church
Laws
,
or
carried
to
it
only
with
the
stream
of
Company
and
Custom
,
and
those
I
fancy
take
up
the
most
room
in
our
Churches
.
But
he
sees
here
and
there
,
where
such
are
in
any
corner
that
Worship
him
in
singleness
of
heart
,
out
of
conscience
to
his
holy
Command
,
and
of
their
many
obligations
that
dare
not
let
pass
any
opportunity
they
can
reach
of
doing
service
to
their
Lord
,
and
that
dare
not
slight
his
Word
.
And
thus
coming
for
conscience
sake
,
they
do
present
their
Souls
to
receive
his
Word
,
give
their
hearts
up
to
receive
the
impression
of
it
,
put
themselves
under
it
,
to
be
stampt
by
it
according
to
that
Rom.
6.
17.
But
ye
have
obeyed
from
the
heart
that
form
of
Doctrine
which
was
delivered
you
.
So
likewise
he
sees
those
that
bear
his
Name
to
his
people
,
the
Ministers
of
his
Word
;
If
they
Preach
constantly
and
live
blamelessly
,
and
are
diligent
and
irreprovable
in
all
the
external
parts
of
their
walking
:
This
last
satisfies
Mens
questions
in
their
inspection
and
visitings
,
but
Gods
enquiry
and
visiting
searches
deeper
,
he
asks
from
what
heart
all
this
comes
,
if
from
a
holy
conscience
of
the
weight
and
high
importance
of
their
holy
calling
,
and
a
faithful
respect
to
the
interest
of
their
Masters
Glory
and
his
Peoples
Souls
.
And
thus
,
he
,
as
Supream
Judge
,
sits
and
considers
the
proceedings
of
Judges
and
Magistrates
,
not
only
whether
they
do
that
which
is
Just
,
for
often
they
cannot
,
easily
or
safely
,
do
otherwise
,
but
whether
they
do
it
with
regard
to
him
or
not
;
that
is
,
whether
they
Judge
righteously
,
for
conscience
sake
,
or
not
;
whether
they
do
consider
him
,
as
sitting
above
them
,
when
they
sit
down
upon
the
Bench
or
Seat
of
Justice
,
and
do
indeed
,
truly
speak
righteousness
,
Psal.
58.
Or
if
in
heart
they
work
wickedness
,
if
they
have
any
corrupt
end
,
or
hearts
that
are
not
straight
,
he
sits
on
their
heart
and
Judges
it
:
Or
if
this
be
done
either
for
base
gain
,
or
vain-glory
,
or
by
compulsion
,
or
outward
necessity
,
or
danger
of
censure
;
or
if
it
be
this
latter
,
and
inward
necessity
of
Conscience
,
which
makes
a
true
willingness
.
Thus
people
,
if
they
obey
for
Wrath
,
which
is
,
for
fear
of
the
Magistrates
Sword
,
more
than
for
Conscience
of
the
Lords
command
,
God
accounts
not
this
Obedience
,
but
in
his
Judgement
it
goes
for
no
better
than
Rebellion
.
It
is
to
be
feared
,
too
many
Magistrates
,
and
others
,
have
in
this
Natien
embrac'd
the
Reformation
,
not
at
all
for
Conscience
sake
,
but
only
for
Wrath
,
fear
of
Laws
and
Authority
.
But
although
we
are
not
able
to
follow
forth
this
search
to
the
full
,
that
being
the
Lords
own
Prerogative
,
yet
,
truly
,
where
it
is
evident
to
us
,
that
there
is
nothing
of
Conscience
,
though
in
civil
things
,
it
may
pass
,
yet
in
things
that
are
peculiarly
matters
of
Conscience
in
Religion
,
men
ought
to
be
somewhat
wary
,
according
to
the
utmost
of
due
discerning
,
and
are
possibly
somewhat
to
blame
in
promiscuous
admitting
of
such
,
whose
Carriage
,
yea
,
whose
Profession
and
Religion
,
speaks
aloud
,
that
their
compliance
was
wholly
constrained
Obedience
,
only
for
Wrath
,
and
not
for
Conscience
.
If
Civil
Authority
is
to
be
obeyed
most
for
Conscience
,
than
Church
Authority
,
that
is
more
Symbolical
with
Conscience
,
and
hath
nearer
reference
to
it
,
ought
to
aim
most
at
that
.
Conviction
and
Conversion
is
our
Work
,
and
not
Constraint
,
to
bring
people
both
by
the
Word
,
and
by
a
way
of
Discipline
,
suiting
and
backing
it
,
to
a
sense
of
Sin
,
and
Spiritual
thoughts
of
God
,
and
his
Holy
Law
,
that
they
may
be
subject
more
for
Conscience
than
for
Wrath.
And
ye
People
,
labour
more
to
find
the
actings
of
that
holy
fear
of
God
,
and
conscience
of
his
Will
,
in
all
your
ways
;
study
to
have
an
inward
Light
,
a
practical
sanctifying
Light
,
directing
you
,
and
be
not
meerly
held
in
as
Beasts
,
by
the
Authority
and
Laws
of
men
,
but
learn
to
know
,
and
be
sensible
of
the
Soveraign
Authority
of
the
most
high
God
and
his
Law
,
and
to
have
respect
unto
all
his
Commandments
.
If
this
were
once
done
,
how
regular
a
motion
would
it
keep
amongst
all
Superiours
and
Inferiours
of
all
sorts
,
in
Families
and
States
,
the
one
commanding
,
the
other
obeying
in
God
?
It
would
be
as
sweet
Musick
in
the
Celestial
Quire
of
their
Lives
and
Affairs
;
right
informing
,
and
right
moving
Consciences
,
would
be
as
continual
Teachers
within
,
directing
all
in
Obedience
,
and
would
make
it
both
more
constant
,
sweet
and
pleasant
,
as
natural
motion
;
whereas
it
it
grievous
and
violent
,
that
is
from
wrath
or
outward
power
,
and
therefore
lasts
not
,
as
the
Israelites
worshipt
God
aright
while
their
good
Judges
lived
,
and
run
after
Idols
when
they
were
removed
.
Again
:
This
same
obedience
for
conscience
,
ennobles
and
sublimates
mens
action
,
even
in
Civil
things
,
makes
them
have
somewhat
Divine
,
turns
all
into
Sacrifice
to
God
;
when
all
is
done
for
God
,
even
Servants
and
Children
obeying
Masters
and
Parents
,
Subjects
,
Magistrates
,
for
his
commands
sake
:
And
still
thinking
,
in
the
whole
course
of
their
regular
due
Carriage
,
in
their
very
Callings
,
This
I
do
for
God
,
my
ordinary
Labour
and
Works
,
and
my
just
Obedience
to
Men
,
I
offer
up
to
him
.
This
is
the
Philosophers
Stone
,
that
turns
actions
of
lower
Metal
into
Gold
,
I
set
the
Lord
always
before
me
,
Ps.
16.
Obs.
2.
Kings
,
and
other
Powers
of
the
World
,
who
are
the
Enemies
,
and
sometimes
the
enraged
Persecutors
of
our
Holy
Religion
,
mistake
their
quarrel
,
and
are
very
wrongfully
misprejudiced
against
it
,
and
upon
that
false
supposition
,
do
hate
and
oppose
it
,
suspecting
it
as
an
Enemy
to
their
Dignity
and
Authority
,
whereas
there
is
nothing
that
doth
so
much
assert
their
Just
power
as
Religion
doth
.
Civil
Laws
may
tie
the
hands
and
tongue
to
their
obedience
,
but
Religion
binds
all
due
subjection
to
them
upon
the
very
Consciences
of
their
people
,
therefore
they
are
both
ingrate
and
unwise
,
in
using
their
power
against
Religion
,
which
it
so
much
strengthens
:
Their
power
should
strengthen
it
,
both
by
way
of
due
return
,
to
correspond
with
it
in
that
,
and
even
for
its
own
Interest
,
receiving
a
new
Establishment
to
it self
by
Establishing
Religion
.
Even
that
Master
of
Irreligious
Policy
,
confesses
that
Obs.
3.
If
for
Conscience
sake
,
subjection
;
then
sure
in
nothing
against
the
true
Rule
of
Conscience
,
and
prime
Object
of
Conscience
,
the
Authority
and
Law
of
God
.
That
is
the
first
and
highest
,
and
the
perpetual
unalterable
engagement
to
him
,
binding
Kings
and
Subjects
high
and
low
,
and
if
they
leave
their
Station
,
we
ought
to
keep
ours
still
in
a
streight
subjection
to
God
;
for
the
extent
of
Friendship
,
and
all
other
Relations
,
and
of
all
Subjection
and
Obedience
,
is
to
be
ruled
and
bounded
,
usque
ad
aras
.
Give
to
Caesar
the
things
that
are
Caesars
,
but
nothing
of
Gods
;
neither
ours
to
give
,
nor
his
to
receive
.
For
,
for
this
Cause
you
pay
tribute
also
.
This
the
Apostle
gives
as
a
sign
of
that
confest
right
that
Magistrates
have
to
the
subjection
and
obedience
of
people
,
that
in
all
Nations
this
Homage
,
and
Acknowledgment
is
due
to
them
,
Tribute
payed
;
which
it
may
be
,
he
the
rather
mentions
because
some
question
might
be
,
what
might
Christians
do
concerning
this
;
however
this
according
to
the
Constitution
of
several
places
,
he
takes
as
granted
,
to
be
not
only
lawful
,
but
due
to
be
rendred
.
Here
we
are
not
to
insist
on
the
seanning
of
this
,
but
certainly
as
the
power
of
a
Magistrate
is
not
in
this
,
nor
in
any
other
thing
,
absolute
and
unbounded
,
so
the
legal
and
just
paying
of
Tribute
and
other
Revenues
by
the
people
,
argues
their
engagement
to
these
set
over
them
,
and
is
not
as
Wages
to
a
Mercenary
servant
,
but
an
Honorary
due
to
their
place
and
calling
,
who
are
the
Ministers
of
God
in
civil
Government
;
so
also
convenient
,
yet
liberal
maintenance
to
the
Ministers
of
Gods
own
house
is
their
right
,
yet
(
not
to
inrich
them
)
nor
yet
ought
it
to
be
given
grudgingly
,
as
undue
;
or
superciliously
as
to
servants
;
but
with
the
chearfulness
and
respect
agreeable
to
the
Lords
servants
,
watching
for
their
Souls
.
All
Tribute
and
Obedience
still
relates
to
this
,
and
is
grounded
on
it
,
the
Lords
Institution
of
Power
and
Government
for
the
good
of
Men
;
though
it
sometimes
prove
otherwise
in
the
exercise
of
it
,
yet
the
Ordinance
is
pure
,
and
most
wisely
suited
to
its
end
,
from
which
the
Sin
and
Corruption
of
Men
turns
it
,
but
too
often
;
so
that
one
Man
Rules
over
another
to
his
hurt
,
to
the
hurt
of
both
the
Ruler
himself
,
and
of
the
Ruled
,
Eccl.
8.
9.
There
is
a
time
wherein
one
▪
Man
ruleth
over
another
to
his
own
hurt
,
each
proving
a
scourge
to
the
other
,
in
the
Just
Judgment
of
God
upon
both
for
their
Iniquities
,
making
a
fire
from
Abimelech
to
devour
the
Men
of
Shechem
,
and
the
Men
of
Shechem
deal
treacherously
[
*
](A47646-e14020-b)
*
Judg.
9.
20.
with
Abimelech
.
Yet
still
the
thing
it self
remains
good
,
many
skilful
Physicians
may
kill
instead
of
curing
,
yet
it
is
but
a
caprice
to
decry
all
Remedies
,
and
the
use
of
things
Medicinal
,
that
the
God
of
Nature
hath
furnisht
for
that
use
:
Men
may
,
and
alas
!
most
do
,
prejudice
their
own
health
,
by
either
intemperate
,
or
some
way
irregular
Diet
,
yet
this
makes
nothing
against
the
continual
necessity
and
use
of
Food
,
nor
can
disswade
any
from
using
it
.
Thus
the
abuses
of
Authority
infringe
not
this
,
That
Magistrates
are
a
publick
good
,
yea
,
the
Unjust
better
than
none
,
Tyranny
better
than
Anarchy
;
there
is
some
Justice
done
in
the
most
Unjust
Government
.
But
thus
they
that
are
exalted
to
Rule
,
ought
to
consider
,
who
raised
them
,
and
for
what
they
are
raised
,
and
so
faithfully
to
do
Justice
.
They
are
raised
high
,
as
the
Stars
are
set
in
their
Orbs
,
for
influence
and
the
good
of
the
Inferiour
World
,
and
as
the
Mountains
which
rise
above
the
Vallies
,
not
to
be
places
of
Prey
and
Ruin
,
but
by
the
streams
they
send
out
to
refresh
them
.
So
from
Magistrates
,
Judgment
ought
to
run
down
as
Water
,
and
Justice
as
a
mighty
Stream
;
they
ought
to
consider
themselves
as
Ministers
(
though
called
Magistrates
with
relation
to
the
people
)
yet
Ministers
in
relation
to
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
people's
in
him
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
,
being
constant
Labourers
for
their
good
:
Even
the
Sun
,
a
Minister
,
Gods
Minister
of
Heat
and
Light
to
the
Earth
.
Would
they
look
up
thus
to
God
,
it
would
make
them
look
down
on
their
Inferiours
,
not
with
the
ill
aspect
of
Pride
and
Cruelty
,
but
the
benign
looks
of
Good
Will
,
Fidelity
and
Vigilancy
,
for
their
Welfare
,
knowing
that
they
are
appointed
for
this
very
use
in
the
World
,
not
referring
to
that
which
is
nearest
here
,
and
nearest
themselves
,
The
receiving
of
Tribute
,
but
the
remotest
good
,
which
is
the
chief
for
which
their
Tribute
and
themselves
are
appointed
,
The
punishing
of
the
Wicked
,
and
encouragement
of
the
Good
.
Render
therefore
to
all
their
dues
,
Tribute
to
whom
Tribute
,
&c.
The
Apostle
enlarges
his
Exhortation
to
the
general
Rule
of
Equity
;
the
humble
upright
mind
will
willingly
suit
with
this
,
and
pay
respect
to
men
,
in
obedience
to
God
,
and
therefore
primarily
to
him
which
the
most
neglect
.
Honour
and
fear
are
due
to
him
as
to
our
Father
and
Master
,
and
yet
where
is
it
to
be
found
?
If
I
be
a
Father
where
is
mine
honour
?
And
if
I
be
a
Master
where
is
my
fear
?
&c.
.
Mal.
1.
The
Tribute
of
Praise
and
Glory
in
all
these
is
due
,
and
ought
not
to
be
purloyned
,
nor
any
part
detained
,
but
how
few
are
faithful
in
this
?
Much
Uncustom'd
Goods
pass
among
our
hands
in
the
course
of
our
Lives
,
many
things
wherein
we
are
not
mindful
to
give
Glory
,
entire
Glory
to
God
;
but
he
cannot
be
deceived
,
if
we
go
on
he
will
take
us
in
our
quietest
conveyance
,
and
all
will
be
forfeited
.
We
shall
certainly
lose
all
,
if
all
Glory
return
not
to
him
;
all
that
we
have
,
and
are
,
should
we
daily
and
heartily
offer
up
to
him
,
from
whom
we
have
life
and
breath
,
and
all
things
.
Owe
no
man
any
thing
,
but
to
love
one
another
,
&c.
That
which
the
Apostle
set
before
himself
,
as
his
own
study
and
exercise
,
Act.
24.
he
doth
in
the
latter
part
of
this
Epistle
set
forth
at
large
,
as
the
Duty
of
every
Christian
,
to
keep
a
Conscience
void
of
offence
towards
God
and
Men.
And
having
in
the
former
part
of
it
,
treated
amply
and
excellently
of
the
Doctrine
of
Christians
Faith
and
Salvation
,
and
ascended
to
its
highest
cause
,
he
descends
from
thence
to
give
the
Rules
of
a
Christian
Life
;
and
he
reduces
them
to
those
two
,
To
give
the
Lord
his
due
,
which
is
,
our selves
entire
;
Our
Bodies
ought
to
be
a
living
Sacrifice
,
Chap.
12.
ver.
1.
And
that
they
are
not
without
the
Soul
;
and
it
is
Love
in
the
Soul
that
offers
up
this
whole
burnt
offering
to
God
,
the
fire
that
makes
it
ascend
.
Towards
men
likewise
,
Love
is
all
,
of
which
in
many
several
acts
of
it
,
he
spake
likewise
in
the
former
Chapter
,
verse
9.
&c.
And
having
inserted
an
exhortation
to
Subjection
to
Humane
Authority
,
as
a
Divine
Institution
,
he
now
returns
to
that
main
Comprehensive
and
Universal
Duty
of
Love
,
and
passes
fitly
from
the
mention
of
other
particular
Dues
to
Superiours
,
to
this
,
as
the
general
Due
,
or
standing
Debt
,
all
men
owe
one
to
another
.
So
,
I
conceive
,
this
is
not
intended
for
the
further
pressing
of
that
particular
Duty
of
Subjection
,
by
reducing
it
(
seeming
hard
in
it self
)
to
the
sweet
and
pleasant
Rule
,
or
Law
of
Love
,
but
that
he
passes
wholly
from
that
particular
to
this
common
Duty
,
so
as
that
is
not
excluded
but
comprehended
here
with
the
rest
,
though
not
specially
aimed
at
;
but
a
little
Rivulet
running
a
while
in
its
own
Channel
,
in
the
foregoing
Discourse
,
falls
here
in
again
,
to
the
main
Current
of
the
Doctrine
of
Love
,
begun
in
the
former
Chapter
.
And
here
he
chooses
,
adapting
it
to
the
strain
of
the
Discourses
immediately
foregoing
it
,
to
express
this
under
the
Notion
of
a
Debt
,
Owe
nothing
but
Love
.
1.
Other
Debt
removed
:
Owe
nothing
That
is
,
be
not
willing
to
continue
Debters
of
any
thing
to
any
,
by
undue
retaining
of
such
things
,
which
being
paid
are
not
owing
.
(2)
This
is
a
constant
Debt
,
that
you
must
still
pay
,
and
yet
still
owe
,
Love
;
and
the
reason
added
is
most
enforcing
,
that
we
be
willing
,
and
continue
both
Payers
,
and
yet
Debters
of
it
;
the
dueness
of
it
appears
in
this
,
That
the
Law
requires
it
;
and
the
compleatness
of
it
,
That
it
is
all
the
Law
requires
.
Love
is
the
fulfilling
of
the
Law
,
which
is
amplified
in
the
two
subsequent
verses
.
This
is
most
fully
true
,
take
Love
fully
as
it
looks
on
its
full
Object
,
God
and
Man
;
and
so
it
is
the
fulfilling
of
the
whole
Law
that
relates
to
those
two
in
its
Two
Tables
.
Take
it
particularly
as
acting
towards
men
(
as
here
it
its
)
and
so
it
fulfills
that
part
of
the
Law
,
that
whole
Table
that
respects
Man
;
the
most
of
those
Commandments
are
expressly
here
set
down
,
and
the
omission
of
one
is
fully
supplied
by
that
additament
,
if
there
be
any
other
.
Then
again
,
it
is
cleared
by
the
common
aim
and
result
of
them
all
,
to
keep
our
Neighbour
undamaged
,
and
that
,
Love
doth
most
surely
and
fully
,
therefore
fulfills
all
.
That
negative
work
no
ill
,
answers
the
strain
of
all
the
Commandments
,
which
is
to
defend
our
Neighbours
from
our
ill
,
being
most
of
them
such
,
and
all
of
them
such
that
are
here
specifi'd
,
yet
both
they
,
and
this
sum
of
them
,
involving
the
contrary
,
working
of
all
possible
good
to
our
Neighbour
,
in
which
still
Love
suits
it
,
nothing
being
both
more
averse
from
wrong
,
and
more
active
in
good
,
than
Love
,
as
the
same
Apostle
hath
it
,
1
Cor.
13.
Besides
that
,
it
cannot
do
,
no
,
not
so
much
as
think
evil
,
it
is
naturally
carried
to
bounty
and
kindness
,
and
cannot
cease
from
doing
good
;
a
Plant
that
is
fruitfull
all
the
Year
long
.
The
Apostle
hath
very
good
Authority
for
this
abridgment
of
the
Law
;
our
Saviour
himself
,
Matth.
22.
40.
and
he
takes
it
out
of
the
Books
of
the
Law
themselves
,
and
certifies
us
,
that
it
is
the
substance
and
sum
both
of
Law
and
Prophets
.
Were
this
Love
absolutely
perfect
,
the
fulfilling
of
the
Law
would
be
so
too
;
and
where
it
is
sincere
,
as
the
Apostle
requires
it
,
there
is
a
Sincere
and
Evangelical
Obedience
,
or
fulfilling
of
the
Law
.
In
the
Text
consider
,
(1)
The
largeness
of
its
Object
.
(2)
The
largeness
of
its
Acting
.
(3)
The
height
of
its
true
Original
.
First
:
So
far
as
thou
canst
acquit
thy self
,
owe
nothing
else
to
any
but
Love
,
owe
that
to
all
;
not
alike
familiar
Conv●rse
necessarily
to
all
,
nor
alike
measure
of
benefi●ence
,
nor
alike
degree
of
love
,
but
yet
love
alike
sincere
and
real
to
all
;
not
either
a
false
,
or
an
empty
fair
Carriage
,
but
holy
Christian
Love
,
Love
rooted
in
thy
heart
,
and
springing
up
in
thy
actions
,
even
towards
all
men
,
as
thy
opportunity
and
ability
serves
thee
,
and
their
condition
requires
of
thee
,
not
hating
no●
despising
any
for
their
poverty
in
Estate
,
or
deformity
of
Body
,
or
defects
of
Mind
,
nor
for
that
which
works
most
on
men
,
Injuries
done
to
thy self
;
all
they
can
do
cannot
give
thee
an
acquittance
,
or
free
thee
of
this
Debt
of
Love
,
for
thou
art
bound
to
another
.
This
is
the
Rule
of
Jesus
Christ
,
and
the
Badg
of
Christians
,
to
love
their
very
Enemies
;
but
this
,
oh
!
how
rare
?
How
few
attain
it
?
Yea
,
how
few
endeavour
it
?
On
the
contrary
,
it
is
by
many
given
over
as
a
desperate
impossible
business
,
they
judging
of
it
not
according
to
that
Spirit
of
Christ
that
is
his
,
but
according
to
the
Corrupt
rancour
and
bitterness
of
their
own
natural
perverse
Spirits
,
yea
,
and
too
many
disdain
it
as
a
poorness
and
sheepishness
of
Spirit
to
suffer
and
forgive
;
be
it
so
,
yet
such
a
Sheepishness
as
makes
a
man
like
Jesus
Christ
,
who
as
a
Sheep
before
the
Shearers
is
Dumb
,
so
he
opened
not
his
mouth
,
when
his
heart
within
was
compassionate
towards
them
,
as
appeared
,
when
he
opened
it
concerning
them
,
Father
forgive
them
,
for
they
know
not
what
they
do
.
This
is
true
greatness
of
Spirit
to
partake
of
His
,
that
is
the
highest
and
best
of
Spirits
,
and
is
the
Spirit
of
Meekness
and
Love
.
How
much
is
this
above
the
common
Spirit
of
the
World
?
Truly
,
base
and
poor
,
is
that
which
is
discomposed
and
put
out
of
frame
with
every
touch
,
whereas
this
is
mighty
,
and
triumphs
indeed
over
all
provocations
and
injuries
.
2.
Let
us
consider
the
largeness
of
its
acting
;
it
goes
through
the
Law
,
fulfils
it
all
.
That
command
that
is
first
in
the
second
Table
,
that
is
not
here
exprest
,
is
it
not
Love
that
makes
all
concerned
in
it
,
to
fulfil
it
?
That
produceth
Mildness
and
Moderation
in
Superiours
,
and
Faithfulness
and
willing
Obedience
in
Inferiours
;
makes
both
Authority
and
Subjection
sweet
and
easie
,
where
Love
commands
and
Love
obeys
.
And
for
the
next
,
Thou
shalt
not
kill
.
Doth
not
Love
,
as
the
Sun
beams
,
put
out
the
fire
by
its
Divine
heat
,
eat
out
the
Earthy
,
yea
,
the
Infernal
fire
of
fixed
Malice
or
rash
Anger
,
that
burns
naturally
in
the
hearts
of
men
?
(
Such
anger
is
called
Brutish
,
Ezek.
21.
31.
Burning
or
Brutish
:
And
on
the
contrary
,
Prov.
17.
27.
The
ambiguity
is
happy
,
of
an
excellent
or
of
a
cool
Spirit
,
for
the
cool
Spirit
is
so
;
cool
from
base
passion
,
but
burning
truly
with
this
Love
,
)
and
then
is
by
very
small
,
and
many
times
meerly
imaginary
causes
,
so
easily
blown
up
,
and
that
flames
forth
into
gross
Murders
,
or
at
least
such
Injuries
and
Violences
,
or
Contentions
and
Revilings
,
as
go
in
Gods
account
,
and
are
writ
down
in
his
Book
for
Murders
.
And
he
doth
not
mis-judge
,
nor
misname
things
,
but
they
are
really
what
he
accounts
them
.
Love
can
generously
pass
over
these
things
,
about
which
Folly
and
Pride
make
such
a
noise
.
Oh!
can
I
bear
this
and
that
?
and
thou
wouldest
,
by
so
saying
,
speak
thy
stout
heartedness
.
Fool
,
is
this
stoutness
and
strength
?
Is
it
not
rather
the
greatest
weakness
to
be
able
to
bear
nothing
?
Have
not
the
weakest
persons
much
of
that
kind
of
stoutness
and
strength
,
who
are
the
soonest
moved
and
disquieted
,
Women
and
Children
,
and
Sick
or
Aged
Persons
?
But
Love
,
Christian
Love
to
thy
Brother
,
makes
the
mind
truly
strong
and
composed
,
not
easily
stir'd
against
him
for
every
trifle
;
nay
,
nor
for
greater
matters
:
Love
can
endure
much
,
yea
,
all
things
,
says
the
Apostle
,
1
Cor.
13.
hath
strength
to
stand
under
them
,
and
stand
firm
,
whereas
base
minds
,
void
of
Love
,
break
all
to
pieces
under
a
very
small
weight
,
bears
all
as
the
supporters
of
a
strong
and
firm
Building
,
or
rather
,
as
a
House
,
covers
all
,
for
so
it
signifies
;
doth
not
blaze
abroad
the
failing●
of
men
,
yea
,
it
hides
much
,
covers
a
multitude
of
sins
,
not
only
from
the
eyes
of
others
,
but
even
from
a
mans
own
eyes
,
makes
him
not
behold
and
look
on
those
things
that
might
provoke
him
;
yea
,
it
is
Ingenious
and
Inventive
of
the
fairest
Constructions
of
things
,
to
take
them
by
the
best
side
,
in
the
favourablest
sense
,
and
so
long
as
there
is
any
agreeable
way
to
Interpret
any
thing
favourably
,
will
not
have
a
hard
thought
of
it
.
Thinks
no
ill
,
as
there
it
is
:
not
only
hath
not
active
evil
thoughts
of
Revenge
,
or
returning
Evil
,
but
willingly
doth
not
judge
ill
of
what
is
done
by
others
,
and
that
might
be
so
lookt
on
as
to
provoke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
not
reckon
wrongs
so
high
as
want
of
Charity
moves
the
most
to
do
,
sets
them
low
,
and
as
a
healthful
Constitution
is
sweet
it self
,
and
relishes
all
things
right
,
there
is
more
true
pleasure
,
and
content
of
mind
,
in
forgiving
,
than
ever
any
man
found
in
revenge
;
that
is
but
a
Feverish
delight
that
Malice
and
Anger
hath
wrought
,
working
perhaps
greedily
,
but
is
indeed
a
Distemper
.
This
Love
is
the
very
root
of
Peace
and
Concord
,
a
humble
Grace
,
that
is
not
lifted
up
and
Insolent
,
as
the
word
there
is
,
and
so
doth
not
breed
Jars
about
Punctili●e
;
;
esteems
so
well
of
others
,
and
so
meanly
of
it self
,
that
it
cannot
well
be
crost
by
any
,
in
that
matter
of
under
valuing
.
But
vain
Spirits
are
puft
up
with
a
little
approbation
,
and
as
easily
kindled
up
with
any
affront
,
or
apprehended
disgrace
.
Love
is
not
lightly
put
out
of
temper
,
as
sickly
Constitutions
,
a
Fit
of
a
Fever
or
Ague
,
with
any
blast
or
wrong
touch
of
Diet
,
it
is
of
a
stronger
digestion
,
and
firmer
health
.
Then
for
that
Not
commit
Adultery
.
All
things
of
that
kind
,
though
they
spring
from
a
kind
of
Love
,
yet
not
from
this
Love
from
above
,
but
(
as
the
Apostle
James
distinguishes
wisdom
)
from
the
Love
that
is
sensual
and
devilish
;
Love
is
not
the
true
name
of
it
,
but
base
and
brutish
Lust
,
and
generally
all
prophane
Societies
,
and
sortings
of
men
one
with
another
,
are
most
contrary
to
this
pure
Love
.
The
Drunkards
that
are
Cup-friends
,
as
they
are
full
of
Jars
,
and
have
no
constancy
,
but
are
unstable
as
that
wherein
their
Friendship
lies
,
their
Liquor
,
are
a
vile
despicable
Society
,
not
worthy
of
Men
,
much
less
of
Christians
.
This
sin
hath
affininity
with
Uncleanness
,
and
is
usually
ranked
there
.
Right
Love
to
a
Tipler
,
is
not
to
sit
down
and
guzzle
with
him
,
but
to
reprove
and
labour
to
reclaim
him
,
and
where
that
cannot
be
done
,
to
avoid
him
.
To
wicked
persons
we
owe
not
a
complacency
or
delight
,
which
is
most
contrary
to
this
Love
,
but
hating
their
Sin
we
owe
them
Love
,
and
the
desiring
and
(
as
far
as
Love
can
)
the
procuring
their
Conversion
and
Salvation
.
Wicked
Converse
cannot
consist
with
this
Love
,
which
is
the
fulfilling
of
the
Law
,
and
a
Combination
for
the
breaking
of
it
,
and
the
joining
their
strength
together
for
that
end
.
Love
rejoiceth
not
in
Iniquity
,
but
in
the
Truth
,
makes
not
men
rejoice
together
in
Sin
.
So
foul
unclean
Affections
,
and
a
Society
,
in
order
to
the
grati●ying
them
,
is
most
contrary
to
it
;
true
Love
is
most
tender
of
the
Chastity
of
others
,
and
cannot
abide
an
impute
thought
in
it self
.
So
in
not
Stealing
.
Love
would
be
loth
to
enrich
,
or
advantage
it self
,
upon
the
damage
of
others
in
any
kind
,
it
doth
most
faithfully
●nd
singly
seek
the
profit
,
and
prosperity
of
our
Neighbour
,
even
as
our
own
.
And
i●
this
took
place
,
of
how
much
use
were
it
in
the
World
?
But
oh
!
it
is
rare
.
This
meum
and
tuum
is
the
grand
Cause
of
the
ill
understanding
and
discords
that
are
amongst
men
,
when
it
is
not
managed
by
this
Love
but
by
Self-love
.
And
the
tendering
and
preserving
of
the
good
name
of
our
Brethren
,
is
a
proper
and
very
remarkable
fruit
of
this
Love
,
which
is
so
far
from
forging
false
defaming
Stories
,
that
it
will
rather
excuse
if
it
may
be
done
,
or
if
not
,
will
pity
the
real
failings
of
men
that
tend
to
their
reproach
;
and
on
the
contrary
,
will
teach
men
to
rejoice
in
the
good
carriage
and
good
esteem
of
their
Brethren
as
of
their
own
.
In
the
end
,
Love
works
such
a
Complacency
in
the
good
of
others
,
and
such
a
Contentation
with
our
own
Estate
,
that
it
most
powerfully
banishes
that
unruly
humour
of
Coveting
,
which
looks
on
the
condition
of
others
with
envy
,
and
on
our
own
with
grudging
and
discontent
.
This
Law
of
Love
written
within
,
doth
not
only
rectifie
and
order
the
Hands
and
Tongue
,
but
the
Jealousies
,
the
very
stirrings
of
the
Heart
;
it
corrects
the
usual
disorder
of
its
motion
,
and
bars
those
uncharitable
inordinate
thoughts
that
do
so
abound
and
swarm
in
Carnal
minds
.
3.
The
Original
of
this
Love
is
that
other
Love
which
corresponds
to
the
other
part
,
the
first
and
chief
point
of
the
Law
;
our
Duty
towards
God
.
Love
to
him
is
the
sum
and
source
of
all
Obedience
,
when
the
whole
Soul
and
Mind
is
possest
with
that
,
then
all
is
acceptable
and
sweet
that
he
commands
;
first
,
what
he
commands
,
as
immediately
referrable
to
himself
,
and
then
what
is
the
Rule
of
our
Carriage
to
men
,
as
being
prescrib'd
and
commanded
by
him
.
For
so
,
and
no
otherwise
,
is
this
Love
the
fulfilling
of
the
Law
,
when
it
flows
from
that
first
Love
,
Love
to
God
,
whose
Law
it
is
,
that
commands
this
other
Love
to
Men.
Some
may
have
somewhat
like
it
,
by
a
mildness
and
ingenuity
of
Nature
,
being
inoffensive
and
well-willing
towards
all
;
but
then
only
doth
it
fulfil
the
Law
,
when
out
of
regard
to
the
Law
of
God
it
obeys
,
and
obeys
out
of
love
to
him
whose
Law
it
is
.
So
then
,
the
Love
of
God
in
the
heart
is
the
Spring
of
right
and
holy
Love
to
our
Neighbour
,
both
(1)
because
in
obedience
to
him
,
whom
we
love
soveraignly
,
we
will
love
even
sincerely
,
because
he
will
have
it
so
.
That
is
reason
enough
to
the
Soul
possest
,
and
taken
up
with
his
Love
.
It
loves
nothing
,
how
lovely
soever
,
but
in
him
and
for
him
,
in
order
and
subordination
to
his
Love
,
and
in
respect
to
his
Will
;
and
it
loves
any
thing
,
how
unlovely
soever
,
taking
it
in
that
Contemplation
.
It
loves
not
the
dearest
Friend
but
in
God
,
and
can
love
the
hatefullest
Enemy
for
him
.
Amicum
in
Deo
&
inimicum
propter
Deum
,
Aug.
His
love
can
beautifie
the
most
unamiable
▪
Object
and
make
it
lovely
.
He
saith
of
a
worthless
undeserving
Man
,
or
thy
most
undeserving
Enemy
,
Love
him
for
my
sake
,
because
it
pleases
me
;
that
's
reason
enough
to
one
that
loves
him
.
(2)
There
is
that
dilateing
sweetning
Vertue
in
love
to
God
,
that
it
can
act
no
other
way
to
men
but
as
becomes
Love
.
Base
self-love
contracts
the
heart
,
and
is
the
very
root
of
all
Sin
,
the
chief
wickedness
in
our
corrupt
Nature
;
but
the
Love
of
God
assimilates
the
Soul
to
him
,
makes
it
Divine
,
and
therefore
Bountiful
;
full
of
Love
to
all
.
(
So
these
two
contradict
not
,
Love
the
Lord
with
all
thy
heart
,
and
thy
Neighbour
as
thy self
.
If
all
our
love
must
go
to
God
,
what
remains
for
our
Neighbour
?
Indeed
all
go
upwards
,
and
be
all
placed
on
him
,
and
from
thence
it
is
refounded
and
regulated
downwards
to
men
,
according
to
his
Will
.
)
But
Self-love
brings
forth
Pride
,
and
Cruelty
,
and
Covetousness
,
and
Uncleanness
,
and
disdain
of
others
,
and
all
such
kind
of
Monsters
;
so
it
is
the
main
breaking
of
the
Law
.
All
that
can
be
said
,
will
not
perswade
men
to
this
,
till
the
Lord
by
his
Love
teach
it
and
impress
it
on
the
heart
.
Know
that
this
is
the
Badge
of
Christs
Followers
,
and
his
great
Rule
and
Law
given
to
them
;
and
if
you
will
follow
him
,
that
you
may
come
to
be
where
he
is
,
then
study
this
,
That
as
our
Lord
Christ
loved
us
,
so
also
we
ought
to
love
one
another
.
SERMON
,
XI
.
PREFACE
.
GReat
and
various
are
the
Evils
that
lodg
within
the
Heart
of
Man
:
Hence
proceed
Evil
thoughts
,
Adulteries
,
Murders
,
and
many
other
mischiefs
,
as
our
Saviour
specifies
there
;
they
come
forth
apace
,
and
yet
the
heart
is
not
emptied
of
them
.
But
was
this
heart
thus
at
first
,
when
it
came
newly
forth
of
the
hands
of
its
Maker
?
Surely
,
no
:
Man
was
made
upright
,
but
he
found
out
many
Inventions
.
Soon
did
the
heart
find
the
way
to
corrupt
it self
,
but
to
renew
it self
,
is
as
impossible
as
to
have
been
the
Author
of
its
own
Creation
;
easily
could
it
deface
the
precious
Characters
of
Gods
Image
,
but
it
passes
the
Art
of
Men
and
Angels
to
restore
them
:
Only
the
Son
of
God
,
who
for
that
purpose
took
on
him
our
Nature
,
can
make
us
,
according
to
the
Apostles
Phrase
,
partakers
of
the
Divine
Nature
.
It
is
he
alone
that
can
banish
these
Unclean
Spirits
,
and
keep
possession
that
they
return
no
more
.
Have
not
they
made
a
happy
change
of
Guests
,
that
have
those
Infernal
Troops
turn'd
out
of
Doors
,
and
the
King
of
Glory
fixing
his
abode
within
them
?
This
is
the
voice
of
the
Gospel
,
Lift
up
your
heads
,
ye
gates
,
and
be
ye
lift
up
ye
everlasting
doors
,
that
the
King
of
glory
may
enter
in
.
But
small
is
the
number
of
those
that
open
where
this
voice
is
daily
sounded
;
yea
,
some
there
are
that
grow
worse
under
the
frequent
Preaching
of
the
Word
,
as
if
Sin
were
emulous
,
and
as
is
said
of
Vertue
,
would
grow
by
opposition
.
The
truth
is
,
too
many
of
us
turn
these
serious
Exercises
of
Religion
into
an
idle
Divertisement
.
Take
heed
that
Formality
,
and
Custom
,
and
Novelty
,
do
not
often
help
to
fill
up
many
Rooms
in
our
Church
.
It
were
indeed
a
breach
of
Charity
,
to
entertain
the
fullness
of
your
Assemblies
with
ill
Construction
.
No
,
it
is
to
be
commended
,
But
would
to
God
we
were
more
careful
to
shew
our
Religion
in
our
Lives
,
to
study
to
know
better
the
Deceits
and
Impostures
of
our
own
hearts
,
and
to
gain
daily
more
Victory
over
our
secret
and
best
beloved
Sins
.
Let
our
intentions
then
be
to
meet
with
Christ
here
,
and
to
admit
him
gladly
to
dwell
and
rule
within
us
;
if
he
conquer
our
inward
Enemies
,
those
without
shall
not
be
able
to
hurt
us
:
if
he
deliver
us
from
our
sinful
Lusts
,
he
will
still
our
own
distrustful
fears
.
And
that
such
may
be
the
fruits
of
our
meeting
,
let
us
turn
our selves
towards
the
Throne
of
Grace
,
with
humble
Prayer
,
in
the
Name
of
Jesus
Christ
the
Righteous
.
Psalm
LXXVI
.
10.
Surely
the
wrath
of
a
man
shall
praise
thee
:
The
remainder
of
wrath
shalt
thou
restrain
.
WHat
Man
is
this
(
said
the
Passengers
in
the
Ship
)
that
even
the
Winds
and
the
Sea
obey
him
?
Christ
suddenly
turns
a
great
tempest
into
a
greater
Calm
,
Matth.
8.
27.
Surely
those
are
no
ordinary
words
of
Command
,
that
swelling
Waves
and
boisterous
Winds
,
in
the
midst
of
their
rage
,
are
forc'd
to
hear
,
and
taught
to
understand
and
obey
them
.
Therefore
the
holding
of
the
Seas
in
the
hollow
of
his
Hand
,
the
bridling
of
the
Wind
,
and
riding
upon
the
Wings
of
it
,
we
find
peculiarly
attributed
to
the
Almighty
.
But
no
less
,
if
not
more
wonderful
is
another
of
his
Prerogatives
,
to
wit
,
His
Soveraignty
over
all
Mankind
,
the
divers
and
strange
motions
of
the
Heart
of
Man
;
admirable
is
it
to
govern
those
,
both
in
respect
of
their
Multitude
and
Irregularity
.
Consider
we
what
Millions
of
men
dwell
at
once
upon
the
face
of
the
Earth
;
and
again
,
what
Troops
of
several
Imaginations
will
pass
through
the
fancy
of
any
one
man
,
within
the
compass
of
one
day
;
'T
is
much
to
keep
eye
upon
them
,
and
to
behold
them
all
at
once
,
but
far
more
to
Command
and
Controul
them
all
;
yet
if
they
were
all
Loyal
and
willingly
Obedient
,
were
they
Tractable
and
easily
Curbed
,
it
were
more
easie
for
us
to
conceive
how
they
might
be
Governed
,
but
to
bound
and
over-rule
the
unruly
hearts
of
men
,
the
most
of
them
continually
are
either
plotting
or
acting
Rebellion
against
their
Lord
,
to
make
them
all
concur
and
meet
at
last
in
one
end
,
cannot
be
done
but
by
a
Power
and
a
Wisdom
that
are
both
Infinite
.
That
God
(
whose
Name
we
often
mention
,
but
seldom
think
on
his
Excellency
)
is
alone
the
Absolute
Monarch
of
mens
Hearts
,
and
the
Ruler
of
all
their
Motions
;
he
hath
them
Limited
while
they
seem
most
free
,
and
works
his
own
Glory
out
of
their
attempts
,
while
they
strive
most
to
dishonour
him
.
Surely
the
wrath
of
man
shall
praise
thee
,
&c.
The
Psalm
is
made
up
of
these
two
different
sorts
of
Thoughts
,
the
one
arising
out
of
Particular
Experience
,
and
the
other
out
of
a
General
Doctrine
.
These
drawn
from
Experience
,
are
set
down
in
the
verses
precedeing
the
Text
,
and
in
it
,
with
those
that
follow
,
is
the
Doctrine
,
with
a
Duty
annexed
to
it
;
which
two
are
Faiths
main
Supporters
:
by
past
particulars
verifie
the
Doctrine
,
and
the
generality
of
the
Doctrine
serves
to
explain
the
particular
Experiences
to
all
wise
observers
.
There
is
not
a
Treasure
of
the
Merits
of
Saints
in
the
Church
(
as
some
Dream
)
but
there
is
a
Treasure
of
the
precious
Experiences
of
the
Saints
,
which
every
Believer
hath
right
to
make
use
of
;
and
these
we
should
be
verst
in
,
that
we
may
have
them
in
readiness
at
hand
,
in
time
of
need
,
and
know
how
to
use
them
,
both
to
draw
comfort
from
them
to
our selves
,
and
arguments
to
use
with
God
.
The
words
contain
clearly
Two
Propositions
,
both
of
them
concerning
the
wrath
of
Man
;
the
former
hath
the
event
of
it
,
Surely
the
wrath
of
Man
shall
praise
thee
.
The
latter
,
the
limitation
of
it
,
The
remainder
of
wrath
thou
wilt
restrain
.
That
the
Vertues
and
Graces
of
men
do
praise
the
Lord
,
all
men
easily
understand
,
for
they
flow
from
him
,
his
Image
and
Superscription
is
upon
them
,
and
therefore
no
wonder
,
if
of
them
,
he
has
from
them
a
Tribute
of
Glory
:
Who
knows
not
that
Faith
praises
him
?
Abraham
believed
and
gave
glory
to
God
;
good
Works
,
the
fruits
of
Faith
,
praise
him
too
,
Herein
is
your
heavenly
Father
glorified
(
says
our
Saviour
)
that
you
bring
forth
much
fruit
.
But
that
the
Inordinate
wrath
of
man
should
praise
him
,
may
seem
somewhat
strange
;
were
it
Gods
own
wrath
(
as
wrath
is
attributed
to
him
in
Scripture
)
that
might
praise
him
,
for
it
is
always
most
Just.
Or
were
it
a
due
and
moderate
anger
of
Man
,
upon
Just
cause
,
that
were
fit
for
praising
him
too
,
in
despite
of
the
Stoicks
;
but
that
wicked
and
disordered
wrath
(
which
is
undoubtedly
here
meant
)
that
the
wrath
of
men
,
that
is
both
uncomely
and
dishonourable
for
themselves
(
though
they
think
otherwise
)
that
even
such
a
wrath
should
honour
God
,
and
praise
him
,
argues
well
that
he
hath
good
right
to
Praises
,
when
every
thing
,
even
things
that
seem
contrary
to
his
Nature
,
as
well
as
to
his
Law
,
do
pay
them
to
him
.
And
that
he
hath
great
power
and
wisdom
who
obtains
what
is
due
to
him
,
even
from
those
persons
and
things
,
that
of
themselves
are
most
unwilling
and
unfit
to
pay
it
.
This
is
the
excellent
skill
of
his
wisdom
,
to
draw
that
which
shall
go
into
the
making
up
of
the
precious
Composition
of
his
Praise
out
of
this
Poison
,
for
so
the
word
here
used
for
wrathful
heat
,
doth
sometimes
signifie
;
and
this
wrath
often
proves
so
,
a
deadly
Poison
both
to
those
it
is
incens'd
against
,
and
to
the
very
Breast
that
breeds
it
,
and
wherein
it
is
kindled
.
But
for
the
clearer
understanding
of
this
,
I
conceive
it
will
be
requisite
to
consider
more
distinctly
:
(1)
What
this
wrath
of
man
is
:
(2)
How
it
can
praise
God
.
And
lastly
,
the
Infallibility
of
this
event
:
Surely
the
wrath
of
man
shall
praise
thee
.
In
the
148
Psalm
,
where
David
Summons
the
Creatures
to
meet
in
that
Song
of
Praise
,
to
keep
that
full
Consort
,
he
calls
not
only
the
Heavens
,
and
the
Inhabitants
of
it
,
Angels
and
Lights
,
but
these
of
the
lower
World
to
bear
their
part
in
it
;
and
not
only
Men
,
Beasts
,
Cattel
,
creeping
things
▪
and
the
flying
of
Fowl
,
but
these
Creatures
that
do
most
resemble
this
wrath
here
spoken
of
,
Fire
,
Stormy
'
Tempest
,
and
Dragons
,
&c.
The
tenor
of
the
Psalm
doth
shew
,
that
by
the
wrath
of
man
is
to
be
understood
the
undue
rage
of
Evil
and
Ungodly
men
against
those
whom
God
owns
for
his
People
.
The
word
here
used
,
signifies
a
hot
or
inflaming
wrath
;
and
indeed
,
such
is
the
feverish
distempered
Anger
of
the
Churches
Enemies
.
And
as
too
much
heat
is
an
Enemy
to
solid
Reason
,
this
hot
wrath
of
theirs
makes
them
incapable
of
wise
deliberation
in
themselves
,
and
inflexible
to
the
good
advice
of
others
.
'T
is
true
,
they
take
Counsel
how
to
execute
their
wrath
,
as
we
shall
hear
anon
,
but
they
take
no
Counsel
that
may
cool
it
.
Anger
described
by
its
Material
Cause
,
is
called
a
boiling
of
Blood
the
about
the
Heart
;
but
this
ariseth
from
the
apprehension
of
something
offensive
,
kindling
a
desire
of
revenge
.
Now
it
is
a
wonder
what
the
Powers
of
the
World
find
in
Christ
,
and
his
harmless
Flock
,
that
can
incense
them
;
St.
James
says
of
the
Tongue
,
that
it
is
set
on
fire
of
Hell
.
The
same
is
the
Original
of
this
wrath
,
Why
doth
the
Heathen
rage
,
saith
the
Psalmist
?
That
is
only
,
to
what
purpose
?
Intimating
that
it
is
a
fruitless
rage
,
and
void
of
success
,
in
regard
of
Gods
power
.
But
why
?
That
's
upon
what
occasion
?
Checking
the
rage
as
groundless
,
and
without
cause
,
in
regard
of
Christ
and
his
Churches
Innocency
.
The
cause
is
only
within
themselves
,
to
wit
.
That
unhappy
Antipathy
of
the
Serpents
Seed
against
the
Seed
of
the
Woman
.
Thus
this
wrath
of
man
is
the
causeless
malicious
Enmity
of
the
Wicked
against
the
Church
of
God
,
and
under
the
name
of
this
Passion
,
I
take
to
be
here
comprised
likewise
all
the
Attendants
of
it
,
all
their
crafty
Complo●ments
and
Devices
for
the
acting
of
their
wrath
.
As
there
is
mention
of
the
Nations
rage
against
Christ
,
in
the
second
Psalm
,
so
likewise
of
the
Consultations
of
those
that
are
of
Quality
fit
for
it
,
The
Rulers
take
counsel
together
.
Further
,
this
wrath
is
not
barely
their
inward
fire
,
but
the
vent
of
it
flames
into
cruel
and
outragious
Practices
,
including
likewise
all
the
Instruments
they
make
use
of
.
And
of
all
these
its
true
,
that
God
shall
gain
Glory
by
them
,
Surely
the
wrath
of
man
shall
praise
thee
.
The
wrath
of
man
(
says
the
Apostle
)
accomplisheth
not
the
righteousness
of
God
,
how
then
can
it
accomplish
his
praises
?
And
this
is
the
Second
thing
propounded
.
Are
Grapes
gathered
of
Thorns
,
or
Figs
of
Thistles
?
Surely
no
;
therefore
I
called
this
praise
not
the
fruit
or
proper
effect
of
mans
wrath
,
but
the
event
or
consequent
of
it
,
by
the
efficacy
of
Divine
Providence
.
The
wrath
of
man
shall
praise
thee
.
The
use
which
thou
wilt
make
of
it
shall
tend
to
thy
praise
.
Thou
wilt
produce
such
affects
from
it
,
both
in
the
Church
and
upon
thine
Enemies
,
when
thou
sufferest
thy
wrath
to
break
forth
,
as
shall
furnish
more
matter
of
thy
praises
than
if
thou
hadst
altogether
restrained
it
.
To
instance
this
in
some
few
particulars
.
'T
is
the
fury
of
the
Churches
Enemies
,
that
has
made
known
to
the
World
the
Invincible
Courage
and
Patience
of
the
Saints
:
Those
Ages
that
have
been
most
monstruous
in
Persecution
,
have
most
of
all
grac'd
Christianity
.
Had
there
been
no
Persecuting
Emperours
,
who
should
have
heard
of
those
Primitive
Martyrs
,
that
triumph'd
over
the
Cruelty
of
their
Torments
?
Were
there
no
Persecution
,
nor
Peril
,
nor
Sword
,
against
Believers
,
we
should
not
have
heard
the
Apostle
say
immediately
after
the
mention
of
those
,
In
all
these
we
are
more
than
Conquerours
;
they
could
not
have
been
so
much
as
Conquerours
,
had
there
been
no
Conflict
.
Again
,
as
the
wrath
of
man
praises
God
in
the
Invincible
Patience
of
the
Saints
,
so
likewise
in
the
unmoveable
stability
of
the
Church
.
Is
it
not
wonderful
how
so
small
and
weak
a
Company
as
the
Church
hath
often
been
reduced
to
,
yea
,
hath
always
been
,
in
respect
of
the
World
,
could
escape
the
mouths
of
so
many
Lions
,
so
many
en●aged
Enemies
that
were
ready
to
devour
it
?
And
that
we
may
see
that
this
tends
solely
to
the
praise
of
her
great
Protecto●
,
look
the
Churches
Song
penned
by
the
Royal
Prophet
,
it
is
the
124
Psalm
:
If
it
had
not
been
the
Lord
that
was
on
our
side
,
when
men
rose
up
against
us
,
then
they
had
swallowed
us
up
quick
.
The
great
Monarchies
and
Kingdoms
of
the
World
,
that
have
risen
with
so
much
splendour
,
have
had
their
periods
,
and
been
buried
in
the
Dust.
That
Golden
▪
headed
and
Silver-bodied
Image
,
degenerated
into
worse
Metal
as
it
went
lower
,
and
the
brittle
feet
was
the
cause
of
the
fall
and
breaking
of
all
the
rest
;
but
the
Kingdom
of
Jesus
Christ
,
though
despicable
in
the
World
,
and
exposed
to
the
wrath
of
the
World
in
all
Ages
,
stands
firm
and
cannot
be
removed
.
There
is
a
common
Emblem
of
the
Winds
blowing
from
all
Quarters
,
and
upon
the
Globe
of
the
Earth
,
being
in
the
middle
of
them
,
is
written
Immobilis
.
This
fitly
resembles
the
Church
.
Why
?
It
seems
to
be
the
sport
of
all
the
Winds
,
but
is
indeed
so
Established
,
that
all
of
them
,
yea
,
the
very
Gates
of
Hell
cannot
prevail
against
it
.
Now
the
more
the
Churches
Enemies
labour
and
moil
themselves
to
undo
her
,
the
more
doth
their
weakness
,
and
the
power
of
her
Lord
appear
;
so
that
thus
the
wrath
of
man
doth
praise
him
.
When
was
the
Church
free
from
the
Worlds
wrath
?
(
To
say
nothing
of
the
Church
of
the
Jews
)
Did
not
those
Wicked
Emperours
of
Rome
think
to
have
made
the
Christian
Church
short
lived
,
to
have
drowned
her
,
newly
Born
,
in
Floods
of
her
own
Blood
?
And
in
latter
Ages
,
who
knows
not
the
Cruelties
that
have
been
practised
by
the
Turk
in
the
East
,
And
the
Proud
Prelate
of
Rome
in
the
West
?
By
which
she
hath
sometimes
been
brought
to
so
obscure
and
low
a
point
,
that
if
you
can
follow
her
in
History
,
't
is
by
the
tract
of
her
Blood
;
and
if
you
would
see
her
,
't
is
by
the
light
of
those
fires
in
which
her
Martyrs
have
been
burnt
.
Yet
hath
she
still
come
through
,
and
survived
all
that
wrath
,
and
still
shall
,
till
she
be
made
perfectly
Triumphant
.
Further
:
Mans
wrath
tends
to
Gods
praise
in
this
,
That
God
,
giving
way
to
it
,
does
so
manage
it
by
his
sublime
Providence
,
that
it
often
directly
crosses
their
own
ends
,
that
conduces
manifestly
to
his
.
Pharaoh
thought
that
his
dealing
more
cruelly
with
the
Jews
in
their
tasks
and
burdens
was
wisdom
:
Let
us
work
wisely
(
says
he
.
)
But
whereas
their
ordinary
servility
was
become
familiar
to
them
,
and
they
were
tamed
to
it
,
that
same
accession
of
new
Tyranny
did
prepare
and
dispose
the
Israelites
for
a
desire
of
departure
,
and
their
departure
made
way
for
Pharaoh's
destruction
.
Undigestable
Insolency
and
Rage
,
hastening
to
be
great
,
makes
Kingdoms
cast
them
off
,
which
would
have
been
far
longer
troubled
with
their
wickedness
,
had
it
been
more
moderate
;
surely
then
the
wrath
of
man
commends
the
wisdom
of
God
,
when
he
makes
him
by
that
contrive
and
afford
the
means
of
his
own
downfal
.
Job
18.
7.
The
steps
of
his
strength
shall
be
straightened
,
and
his
own
counsel
should
cast
him
down
,
says
Bildad
.
And
that
is
a
sad
fall
;
as
that
Eagle
that
was
shot
with
an
Arrow
trimmed
with
her
own
Feathers
.
But
to
close
this
point
.
It
is
out
of
all
question
,
that
the
deserved
punishment
of
mans
unjust
wrath
,
doth
always
glorifie
the
Justice
of
God
,
and
the
more
he
gives
way
to
their
wrath
,
the
more
notable
shall
be
both
their
Punishment
and
the
Justice
of
it
;
and
though
God
seems
neglective
of
his
people
and
of
his
praise
,
while
mans
wrath
prevails
,
yet
the
truth
is
,
he
never
comes
too
late
to
vindicate
his
care
of
both
:
And
when
he
defers
longest
,
the
Enemy
pays
dear
Interest
for
the
time
of
forbearance
.
In
his
Eternal
Decree
,
he
resolved
to
permit
the
course
of
mans
wrath
for
his
own
Glory
,
and
when
the
period
which
he
hath
fixed
is
come
,
he
stops
mans
wrath
,
and
gives
course
unto
the
Justice
of
his
own
.
Nor
is
there
then
any
possibility
of
escaping
;
he
will
right
himself
,
and
be
known
by
executing
Judgment
.
Surely
the
wrath
of
man
shall
praise
thee
.
And
that
is
the
Third
thing
propounded
,
The
Infallibility
of
the
Event
.
The
Author
of
Nature
governs
all
his
Creatures
,
each
in
a
suitable
way
to
the
Nature
he
hath
given
them
:
He
maintains
in
some
things
a
natural
Necessity
of
working
,
Contingency
in
others
;
and
in
others
,
Liberty
.
But
all
of
them
are
subject
to
this
Necessity
of
effecting
inevitably
his
Eternal
purposes
;
and
this
Necessity
is
no
way
repugnant
to
the
due
Liberty
of
mans
Will.
Some
entertain
and
maintain
the
Truth
;
some
Plot
;
others
act
and
execute
against
it
;
some
please
themselves
in
a
wise
Neutrality
,
and
will
appear
so
indifferent
,
that
it
would
seem
they
might
be
accepted
of
all
sides
for
Judges
of
Controversies
:
And
all
these
find
no
less
Liberty
to
wind
and
turn
themselves
whither
they
please
,
than
if
no
higher
hand
had
the
winding
of
them
.
Shall
not
only
the
Zeal
of
the
Godly
,
but
even
the
Wrath
of
the
Enemy
,
and
the
cold
Discretion
of
the
Neutral
,
all
tend
to
his
praise
whose
Supream
Will
hath
a
secret
,
but
a
sure
and
infallible
sway
in
all
their
Actions
;
whilst
some
Passengers
sit
,
some
walk
one
way
,
some
another
;
some
have
their
faces
towards
their
Journeys
end
,
some
theirs
back
turned
upon
it
;
this
wise
Pilot
does
most
skilfully
guide
the
Ship
to
arrive
with
them
all
,
at
his
own
Glory
.
Happy
they
that
propound
and
intend
his
Glory
as
he
himself
does
,
for
in
them
shall
the
riches
of
his
mercy
be
glorified
;
they
that
oppose
him
lose
this
happ●ness
,
but
he
is
sure
not
to
lose
his
Glory
for
all
that
,
to
wit
,
the
Glory
of
his
Justice
.
His
right
hand
shall
find
out
all
his
Enemies
;
surely
the
wrath
of
man
shall
praise
thee
.
The
consideration
of
this
truth
,
thus
in
some
measure
unfolded
,
may
serve
to
justifie
the
truly
wise
Dispensation
of
God
against
our
Imaginary
Wisdom
;
were
the
matter
referr'd
to
our
modelling
,
we
would
assign
the
Church
constant
Peace
and
Prosperity
for
her
Portion
,
and
not
consent
that
the
least
air
of
trouble
should
come
near
her
;
we
would
have
no
Enemies
to
molest
her
,
nor
stir
against
her
,
or
if
they
did
stir
,
we
would
have
them
to
be
presently
represt
,
and
these
in
our
Judgment
,
would
be
the
fairest
and
most
glorious
tokens
of
his
love
and
power
,
whose
Spouse
she
is
▪
But
this
carnal
wisdom
is
enmity
against
God
,
and
to
the
Glory
of
God
,
which
rises
so
often
out
of
the
wrath
of
his
Enemies
.
Had
God
caused
Pharaoh
to
yield
at
the
very
first
,
to
the
release
of
his
people
,
where
had
been
the
fame
of
those
Miraculous
Judgments
in
Egypt
,
and
Mercies
on
the
Israelites
,
the
one
setting
out
and
illustrating
the
other
?
Where
had
been
that
Name
and
Honour
that
God
says
he
would
gain
to
himself
,
and
that
he
did
gain
out
of
Pharaoh's
final
Destruction
,
making
that
Stony-hearted
King
,
and
his
Troops
,
sink
like
a
stone
in
the
waters
,
as
Moses
Sings
?
Observe
his
proud
boastings
immediately
foregoing
his
Ruin
,
I
will
pursue
,
says
he
,
I
will
overtake
,
I
will
divide
the
spoil
,
my
lust
shall
be
satisfied
on
them
;
I
will
draw
my
sword
,
and
my
hand
shall
destroy
them
:
Soon
after
,
the
Sea
quenches
all
this
heat
.
Commonly
big
threatnings
are
unhappy
presages
of
very
ill
success
.
That
Historian
says
well
of
God
[
*
](A47646-e15790-b)
*
Deus
neminem
alium
,
quam
seipsum
sinit
de
se
magnifice
Sentire
.
Herodot
.
;
and
indeed
,
as
he
abhors
these
boastings
,
so
he
delights
in
the
abasing
of
the
lofty
heart
whence
they
flow
,
and
it
is
his
Prerogative
to
gain
praise
to
himself
out
of
their
wrath
,
Hast
thou
an
arm
like
God
(
says
the
Lord
to
Job
)
then
look
upon
the
proud
and
bring
them
low
,
Job
40.
9.
When
Sennacherib
came
up
against
Jerusalem
,
his
blasphemies
and
boastings
were
no
less
vast
and
monstrous
than
the
number
of
his
Men
and
Chariots
;
good
Hezekiah
turned
over
the
matter
unto
God
,
spreading
the
Letter
of
Blasphemies
before
him
;
God
undertook
the
War
,
and
assured
Hezekiah
that
the
Assyrian
should
not
so
much
as
shoot
an
Arrow
against
the
City
,
but
return
the
same
way
he
came
,
2
Kings
19.
And
the
Deliverance
there
promised
and
effected
,
is
conceived
to
have
been
the
occasion
of
penning
this
very
Psalm
,
Surely
when
an
Angel
did
in
one
night
slay
185000
in
their
Camps
,
that
wrath
and
those
threats
,
tended
exceedingly
to
the
praise
of
the
God
of
Israel
.
The
hook
that
he
put
in
Sennacheribs
Nostrils
,
(
as
the
History
speaks
)
to
pull
him
back
again
,
was
more
remarkable
than
the
fetters
would
have
been
if
he
had
tied
him
at
home
,
or
hindred
his
march
with
his
Army
.
Who
is
he
then
that
will
be
impatient
because
of
Gods
patience
,
and
Judge
him
slack
in
Judgment
,
while
the
rage
of
the
Wicked
prevails
a
while
?
Know
that
he
is
more
careful
of
his
own
Glory
than
we
can
be
,
and
the
greater
heighth
mans
wrath
arises
to
,
the
more
Honour
shall
arise
to
him
out
of
it
.
Did
not
his
Omnipotency
shine
brighter
in
the
flames
of
that
Eurnace
into
which
the
Children
were
cast
,
than
if
the
Kings
wrath
had
been
at
first
cooled
?
Certainly
,
the
more
both
it
and
the
Furnace
had
their
heat
augmented
,
the
more
was
God
glorified
.
Who
is
that
God
(
said
he
blasphemo●sly
and
proudly
,
)
that
can
deliver
you
out
of
my
hands
?
A
question
indeed
highly
dishonouring
the
Almighty
,
but
stay
till
the
real
answer
come
,
and
not
only
shall
that
wrath
praise
him
,
but
that
very
same
Tongue
,
though
inured
to
Blasphemy
,
shall
be
taught
to
bear
a
main
part
in
the
confession
of
these
praises
.
Let
that
Apostate
Emperour
go
taun●ing
the
Head
Thou
hast
overcome
,
O
Galilean
,
(
meaning
Christ
)
shall
help
to
verifie
that
:
whether
its
course
be
shorter
or
longer
,
Mans
wrath
ends
always
in
Gods
praise
.
In
like
manner
,
the
closing
of
the
Lions
mouth
spake
louder
to
his
praise
that
stopt
them
,
than
if
he
had
stopt
Daniels
enemies
in
the
beginning
of
their
wicked
design
;
so
hot
was
their
rage
,
that
the
Kings
favourable
inclination
to
Daniel
(
of
which
in
other
cases
Courtiers
●se
to
be
so
devout
observers
)
yea
his
contesting
and
pleading
for
him
,
did
profit
him
nothing
,
but
they
hurried
their
King
to
be
execution
of
their
unjust
Malice
,
though
themselves
were
convinced
,
that
nothing
could
be
found
against
him
,
but
only
concerning
the
Law
of
his
God
.
Dan.
6.
verse
14.
It
is
said
,
he
set
his
heart
upon
him
to
deliver
him
,
and
laboured
to
do
it
till
the
going
down
of
the
Sun
,
and
then
those
Counsellers
,
and
Counsels
of
darkness
overcame
him
,
but
upon
this
black
night
of
their
prevailing
wrath
,
followed
immediately
a
bright
morning
of
praises
to
Daniel's
God
.
When
the
Lions
that
were
so
quiet
company
all
night
to
Daniel
,
made
so
quick
a
Breakfast
of
those
accursed
Courtiers
that
had
maliciously
accused
him
.
Even
so
let
thine
Enemies
perish
,
O
Lord
,
and
let
those
that
love
thee
,
be
as
the
Sun
when
he
goes
forth
in
his
might
.
The
other
Proposition
concerns
the
limiting
of
this
wrath
.
The
remainder
of
wrath
thou
wilt
restrain
.
To
take
no
notice
for
the
present
,
of
divers
other
readings
of
these
words
,
the
sense
of
them
,
as
they
are
here
very
well
rendred
,
may
be
briefly
this
,
that
whereas
the
wrath
of
Man
to
which
God
gives
way
,
shall
praise
him
,
the
rest
shall
be
curb'd
,
and
bound
up
,
as
the
word
is
,
no
more
of
it
shall
break
forth
than
shall
contribute
to
his
glory
.
Here
should
be
considered
divers
ways
and
means
,
by
which
God
useth
to
stop
the
heady
course
of
Mans
wrath
,
and
hinder
its
proceeding
any
further
.
But
only
,
Let
us
take
out
of
it
this
lesson
,
That
the
most
compendious
way
to
be
safe
from
the
violence
of
Men
,
is
to
be
in
terms
of
friendship
with
God
.
Is
it
not
an
incomparable
priviledge
to
be
in
the
favour
,
and
under
the
protection
of
one
whose
power
is
so
transcendent
,
that
no
enemy
can
so
much
as
stir
without
his
leave
?
Be
perswaded
then
,
Christians
,
in
these
dangers
that
are
now
so
near
us
,
every
one
to
draw
near
to
him
;
remove
what
may
provoke
him
;
let
no
reigning
sin
be
found
either
in
your
Cities
,
or
in
your
Villages
,
for
he
is
a
holy
God
.
Is
it
a
time
to
multiply
provocations
now
,
or
is
it
not
rather
high
time
to
be
humbled
for
the
former
?
What
shameless
Impiety
is
it
,
to
be
now
Licentious
or
Intemperate
?
To
be
Proud
,
to
Oppress
or
Extort
?
To
prophane
Gods
Day
,
and
Blaspheme
his
Name
?
All
these
sins
,
and
many
others
,
abound
amongst
us
,
and
that
avowedly
:
Without
abundant
of
Repentance
for
these
we
shall
smart
,
and
the
wrath
of
our
Enemies
,
though
unjust
in
them
,
shall
praise
God
in
our
Just
punishment
;
though
doubtless
,
he
will
own
his
Church
,
and
be
praised
likewise
in
the
final
punishment
of
their
wrath
,
that
rise
against
it
.
There
is
a
remarkable
expression
in
the
99
Psalm
,
of
Gods
dealing
with
his
people
,
he
was
favourable
to
them
though
he
took
vengeance
on
their
Inventions
.
A
good
Cause
and
a
Covenant
with
God
,
will
not
shelter
an
Impenitent
people
from
sharper
Correction
.
'T
is
a
sad
Word
God
speaks
by
his
Prophet
to
his
own
people
,
I
my self
(
says
he
)
will
fight
against
you
.
A
dreadful
Enemy
;
and
none
indeed
truly
dreadful
but
he
.
O
prevent
his
anger
and
you
are
safe
enough
.
If
perverse
Sinners
will
not
hear
,
yet
let
those
that
are
indeed
Christians
mourn
in
secret
,
not
only
for
their
own
Sins
,
but
let
them
bestow
some
tears
likewise
upon
the
sins
of
others
.
Labour
to
appease
the
wrath
of
God
,
and
he
will
either
appease
mans
wrath
,
or
howsoever
,
will
turn
it
jointly
to
our
Benefit
and
his
own
Glory
.
Let
the
fear
of
the
most
high
God
,
who
hath
no
less
power
over
the
strongest
of
his
Enemies
than
over
the
meanest
of
his
Servants
;
let
his
fear
(
I
say
)
possess
all
our
hearts
,
and
it
will
certainly
expel
that
ignoble
and
base
fear
of
the
wrath
of
man
.
See
how
the
Prophet
opposes
them
in
that
8th
.
of
Isaiah
,
Fear
not
their
fear
(
says
he
)
nor
be
afraid
,
but
sanctifie
the
Lord
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
;
fear
not
but
fear
.
This
holy
fear
begets
the
best
courage
;
the
breast
that
is
most
fill'd
with
it
,
abounds
most
in
true
Magnanimity
.
Fear
thus
,
that
you
may
be
confident
,
not
in
your selves
,
though
your
policy
and
strength
were
great
:
Cursed
is
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arm
;
but
confident
in
that
God
,
who
is
too
wise
and
vigilant
to
be
surprized
,
too
mighty
to
be
foiled
,
and
too
rich
to
be
out-spent
in
provision
;
who
can
suffer
his
Enemy
to
come
to
the
highest
point
of
apparent
advantage
,
without
any
inconvenience
,
yea
,
with
more
renown
in
his
Conquest
.
And
so
a
Christian
who
is
made
once
sure
of
this
(
as
easily
he
may
)
is
little
careful
about
the
rest
,
his
Love
to
God
prevailing
over
all
his
affections
,
makes
him
very
indifferent
what
becomes
of
himself
or
his
dearest
friends
,
so
God
may
be
glorified
.
What
though
many
fall
in
the
quarrel
(
which
God
avert
)
yet
it
is
sufficient
that
Truth
in
the
end
shall
be
Victorious
.
Have
not
the
Saints
in
all
Ages
been
content
to
convey
pure
Religion
to
Posterity
,
in
streams
of
their
own
Blood
not
of
others
?
Well
,
hold
fast
by
this
conclusion
,
that
God
can
limit
and
bind
up
the
most
violent
wrath
of
man
,
that
though
it
swell
it
will
not
break
forth
.
The
stiffest
Heart
,
as
the
current
of
the
most
impetuous
Rivers
,
is
in
his
hand
,
to
appoint
its
Channels
,
and
turn
it
as
he
pleaseth
;
yea
,
it
is
he
that
hath
shut
up
the
very
Sea
with
Bars
and
Doors
,
and
said
,
Hitherto
shalt
thou
come
and
no
further
,
here
shall
thy
proud
waves
be
stayed
,
Job
38.
10
,
11
,
verses
.
To
see
the
Surges
of
a
rough
Sea
come
in
towards
the
Shoar
,
a
man
would
think
that
they
were
hastening
to
swallow
up
the
Land
,
but
they
know
their
limits
,
and
are
beaten
back
into
foam
.
Though
the
Waves
thereof
toss
themselves
as
angry
at
their
restraint
,
yet
the
small
Sand
is
a
check
to
the
great
Sea
,
yet
can
they
not
prevail
,
though
they
roar
,
yet
can
they
not
pass
over
it
,
says
Jer
5.
verse
22.
The
sum
is
this
:
What
God
permits
his
Churches
Enemies
to
do
,
is
for
his
own
further
Glory
;
and
reserving
this
,
there
is
not
any
wrath
of
man
so
great
,
but
he
will
either
sweetly
calm
it
,
or
strongly
restrain
it
.
To
him
be
praise
,
&c.
SERMON
,
XII
.
Psal.
CXII
.
7.
He
shall
not
be
afraid
of
evil
tidings
;
his
heart
is
fixed
,
trusting
in
the
Lord
.
ALL
the
special
designs
of
men
agree
in
this
,
They
seek
satisfaction
and
quietness
of
mind
,
that
is
,
happiness
.
This
then
is
the
great
question
,
Who
is
the
happy
man
?
'T
is
here
resolved
,
verse
1.
Blessed
is
the
man
that
feareth
the
Lord
,
that
delighteth
in
his
Commandments
.
This
Blessedness
unfolded
as
a
rich
Landskip
,
that
we
may
view
the
well
mixed
Colours
,
the
Story
and
Tissure
of
it
.
The
whole
Alphabet
in
Capital
Letters
;
and
take
all
and
set
them
together
,
't
is
a
most
full
compleat
Blessedness
,
not
a
Letter
wanting
to
it
.
Amongst
the
rest
,
that
we
have
in
these
words
,
is
of
a
greater
magnitude
and
brightness
than
many
of
the
rest
,
He
shall
not
be
afraid
of
evil
tidings
.
Well
may
it
begin
with
a
Hall●l●jah
a
Note
of
praise
to
him
in
whom
this
Blessedness
lies
.
O
what
a
wretched
Creature
were
man
,
if
not
provided
to
such
a
Portion
,
without
which
is
nothing
but
disappointment
;
and
thence
the
racking
torment
and
vexation
of
a
disqueited
mind
,
still
pursuing
somewhat
that
he
never
overtakes
.
The
first
words
as
the
Inscription
;
The
Blessednesses
of
that
man
,
&c.
So
the
particulars
follow
:
Where
outward
Blessings
are
so
set
,
as
that
they
look
and
lead
higher
,
pointing
at
their
end
,
the
infinite
goodness
whence
they
flow
,
and
whither
they
return
and
carry
along
with
them
this
happy
man
.
And
these
promises
of
outward
things
often
evidently
accomplish'd
to
the
Righteous
,
and
their
Seed
after
them
,
and
that
commonly
after
they
have
been
brought
very
low
.
But
when
't
is
otherways
with
them
they
lose
nothing
,
't
is
good
for
many
,
yea
,
't
is
good
for
all
the
Godly
,
that
have
less
of
these
lower
things
to
raise
their
eye
to
look
after
higher
;
the
eye
of
all
,
both
of
these
that
are
held
somewhat
short
,
and
for
those
that
have
abundance
in
the
World
.
These
Temporal
promises
more
abounding
,
and
more
frequently
fullfilled
,
in
their
very
kind
,
in
the
times
of
the
Law
,
yet
still
the
right
is
constant
,
and
all
Ages
do
give
clear
examples
of
the
truth
of
this
word
;
where
it
is
thus
,
't
is
a
blessing
created
by
its
aspect
to
this
promise
,
and
so
differs
from
the
prosperity
of
Ungodly
men
,
and
where
't
is
otherways
with
the
Righteous
and
their
Seed
,
't
is
no
shift
but
a
most
solid
comfort
to
turn
their
eyes
to
a
higher
Compensation
.
But
howsoever
it
go
this
still
holds
:
He
shall
not
be
afraid
of
evil
tidings
,
notwithstanding
the
hardest
news
that
can
come
to
his
cars
,
of
any
thing
that
concerns
himself
or
his
Children
,
or
the
rest
of
Gods
Children
in
his
charge
in
the
World
.
His
heart
is
fixed
,
trusting
in
the
Lord
.
First
,
let
us
take
a
little
of
the
Character
of
this
Blessed
man
.
Who
is
it
that
is
thus
undaunted
?
The
man
that
feareth
God
.
All
the
passions
are
but
several
ebbings
and
slowings
of
the
Soul
,
and
their
motions
are
the
signs
of
its
temper
;
which
way
it
is
carried
,
that
is
mainly
to
be
remark'd
by
the
beating
of
its
pulse
.
If
our
desires
,
and
hopes
,
and
fears
be
in
the
things
of
this
World
,
and
the
interest
of
Flesh
,
this
is
their
distemper
and
disorder
,
the
Soul
is
in
a
continual
Fever
;
but
if
they
move
Godwards
,
then
is
it
compos'd
and
calm
in
a
good
temper
and
healthful
point
,
fearing
and
loving
him
,
desiring
him
,
and
nothing
but
him
,
waiting
for
him
,
and
trusting
in
him
.
And
when
any
one
affection
is
right
,
and
in
a
due
aspect
to
God
,
all
the
rest
are
so
too
,
for
they
are
radically
one
,
and
he
is
the
life
of
that
Soul
that
is
united
to
him
;
and
so
in
him
it
moves
in
a
peculiar
Spiritual
manner
,
as
all
do
naturally
in
the
dependance
of
their
Natural
Life
,
on
him
that
is
the
Fountain
of
Life
.
Thus
we
have
here
this
fear
of
God
;
as
often
elsewhere
set
out
as
the
very
substance
of
Holiness
and
evidence
of
Happiness
.
And
that
we
may
know
there
is
nothing
either
base
or
grievous
in
this
fear
,
we
have
joined
with
it
delight
and
trust
,
Delighteth
greatly
in
his
Commandments
,
which
is
that
Badge
of
Love
to
him
to
observe
them
,
and
that
with
delight
,
and
with
great
exceeding
delight
;
so
then
,
the
fear
is
not
that
which
Love
casts
out
,
but
that
which
Love
brings
in
.
This
fear
follows
and
flows
from
Love
,
a
fear
to
offend
,
whereof
nothing
so
tender
as
Love
;
and
that
,
in
respect
of
the
greatness
of
God
,
hath
in
it
withal
a
humble
reverence
.
There
is
in
all
Love
a
kind
of
reverence
,
a
cautious
and
respective
wariness
towards
the
party
loved
;
but
especially
in
this
,
where
not
only
we
stand
in
a
lower
relation
,
as
Children
to
our
Father
,
but
the
goodness
that
draws
our
love
doth
infinitely
transcend
our
measures
and
reach
,
therefore
there
is
a
rejoycing
with
trembling
,
and
an
awful
love
,
the
fearing
the
Lord
and
his
goodness
,
Hos.
3.
ult.
This
both
fear
and
trust
,
the
Heart
toucht
by
the
Spirit
of
God
,
as
the
Needle
toucht
with
the
Loadstone
,
looks
straight
and
speedily
to
God
,
yet
still
with
trembling
,
being
filled
with
this
holy
fear
.
That
delighteth
]
Oh!
this
is
not
only
to
do
them
,
but
to
do
them
with
delight
;
somewhat
within
is
Connatural
and
Symbolical
:
Yea
,
this
very
Law
it self
writ
within
,
not
standing
as
a
hard
Task-master
over
our
head
,
but
imprest
within
as
a
sweet
principle
in
our
hearts
,
and
working
from
thence
naturally
.
This
makes
a
Soul
find
pleasure
in
purging
out
of
sensual
pleasures
,
and
ease
in
doing
violence
to
corrupt
self
,
even
undoing
it
for
God
,
having
no
will
but
his
;
the
remainders
sin
and
self
in
our
Flesh
,
will
be
often
riof
sing
up
,
but
this
predominant
Love
dispels
them
.
So
this
fear
works
with
delight
.
And
further
,
that
we
may
know
how
serene
and
sweet
a
thing
it
is
,
it
is
here
likewise
joyned
with
confidence
,
Trusting
,
a
quickning
confidence
always
accompanying
it
;
and
so
,
undoubtedly
,
it
is
a
blessed
thing
.
Blessed
is
he
that
feareth
.
Fear
sounds
rather
quite
contrary
,
hath
an
air
of
misery
;
but
add
,
Whom
?
He
that
feareth
the
Lord
,
that
touch
turns
it
into
Gold
.
He
that
so
fears
fears
not
,
he
shall
not
be
afraid
;
all
petty
fears
are
swallowed
up
in
this
great
fear
,
as
a
Spirit
inur'd
with
great
things
is
not
stir'd
nor
affected
at
all
with
small
matters
.
And
this
great
fear
is
as
sweet
and
pleasing
as
these
little
fears
are
anxious
and
vexing
;
secure
of
other
things
.
If
my
God
be
pleased
,
no
matter
who
is
displeased
;
no
matter
who
despise
me
,
if
he
account
me
his
;
though
all
forsake
me
,
my
dearest
friends
grows
estranged
,
and
look
another
way
,
if
he
reject
me
not
,
that
is
my
only
fear
;
and
for
that
I
am
not
perplexed
I
know
he
will
not
:
As
they
answered
Alexander
when
he
sent
to
enquire
what
they
most
feared
,
thinking
possibly
they
would
have
said
Lest
he
should
invade
them
.
Their
answer
was
,
We
fear
nothing
but
lest
Heaven
should
fall
upon
us
;
which
they
did
not
fear
neither
.
A
Believer
hath
no
fear
but
of
the
displeasure
of
Heaven
,
the
anger
of
God
to
fall
upon
him
,
he
fears
that
;
that
is
,
accounts
that
only
terrible
;
but
yet
he
doth
not
fear
,
doth
not
apprehend
it
will
fall
on
him
,
is
better
perswaded
of
the
goodness
of
his
God
,
so
this
fear
is
still
joined
with
trust
,
as
here
,
so
often
elsewhere
,
Psal
33.
18
▪
and
40
▪
3.
and
147.
11.
There
is
no
turbulency
in
this
fear
,
't
is
calm
and
sweet
;
even
that
most
terrible
▪
Evil
,
that
which
this
fear
properly
apprehends
and
flies
,
Sin
,
yet
the
fear
of
that
goes
not
to
a
distraction
.
Though
there
is
little
strength
,
and
many
and
great
Enemies
,
mighty
Anakims
of
tentations
from
without
,
and
corruption
within
,
and
so
good
reason
for
a
holy
humble
fear
and
self
distrust
,
yet
this
should
not
beat
us
off
;
yea
,
is
most
fit
to
put
us
on
to
trust
in
him
who
is
our
Strength
.
Courage
!
the
day
shall
be
ours
,
though
we
may
be
often
foyled
and
down
,
and
sometimes
almost
at
a
hopeless
point
,
yet
our
head
is
on
high
,
he
hath
conquered
for
us
,
and
shall
conquer
in
us
;
therefore
,
upon
this
confidence
,
so
fear
as
not
to
fear
.
Why
should
I
fear
in
the
days
of
evil
,
when
the
iniquity
of
my
heels
shall
compass
me
about
?
Psal.
49.
5.
Which
I
take
is
some
grievous
affliction
,
and
that
with
a
Visage
of
punishment
of
sin
;
guiltiness
to
be
read
in
it
,
yet
not
fear
.
If
I
trusted
in
Wealth
,
and
boast
my self
in
the
multitude
of
Riches
,
then
that
being
in
hazard
I
must
fear
;
leaning
on
that
,
it
failing
,
I
might
fall
.
But
this
is
my
confidence
,
ver.
15.
God
will
redeem
my
Soul
from
the
power
of
the
Grave
,
for
he
shall
receive
me
;
wealth
cannot
,
but
he
can
.
It
buys
not
a
man
out
from
his
hand
,
but
he
buys
from
the
hand
of
the
Grave
.
So
the
word
is
.
For
the
visible
Heavens
,
even
their
fall
and
the
dissolution
of
Nature
,
would
not
affright
a
Believer
,
Psalm
.
41.
1.
Si
fractus
illabatur
orbis
,
&c.
Alas
!
most
persons
have
dull
or
dim
apprehensions
,
and
shallow
impressions
of
God
,
therefore
they
have
little
either
of
this
fear
or
this
trust
.
God
is
not
in
all
their
thoughts
,
but
how
to
compass
this
or
that
design
,
and
if
they
miss
one
then
to
another
;
they
are
cast
from
one
wave
upon
another
,
and
if
at
any
time
they
attain
their
purpose
find
it
but
Wind
,
a
▪
handful
of
nothing
;
far
from
what
they
fancied
it
.
Oh
M.
B.
my
desire
is
that
the
faces
of
your
Souls
were
but
once
turn'd
about
,
that
they
were
towards
him
,
looking
to
him
,
continually
fearing
him
,
delighting
,
trusting
in
him
,
making
him
your
All.
Can
any
thing
so
elevate
and
ennoble
the
Spirit
of
a
Man
,
as
to
contemplate
and
converse
with
the
pure
ever
blessed
Spring
,
and
Father
of
Spirits
?
Beg
that
you
may
know
him
,
that
he
would
reveal
himself
to
you
,
for
otherwise
no
teaching
can
make
him
known
,
't
is
to
light
Candles
to
seek
the
Sun
,
to
think
to
attain
to
this
knowledge
without
his
own
revealing
it
.
If
he
hide
his
face
,
who
then
may
behold
him
?
Pray
for
this
quickening
knowledge
,
such
a
knowledge
as
will
affectually
work
this
happy
fear
and
trust
.
You
that
have
attained
any
thing
of
it
,
desire
and
follow
on
to
know
the
Lord
;
particularly
,
so
as
your
hearts
may
repose
on
him
;
so
fear
as
you
may
not
fear
.
He
would
have
our
Spirits
calm
and
quiet
,
for
when
they
are
in
a
hurry
and
confussion
,
they
are
then
fit
for
nothing
,
all
within
makes
a
jarring
unpleasant
noise
,
as
of
an
Instrument
quite
out
of
Tune
.
This
fear
of
God
is
not
,
you
see
,
a
perplexing
,
doubting
,
and
distrust
of
his
love
;
on
the
contrary
,
't
is
a
fixed
resting
and
trust
on
his
love
.
Many
that
have
some
truth
of
Grace
,
are
through
weakness
filled
with
disquieting
fears
;
so
possibly
,
though
they
perceive
it
not
,
it
may
be
in
some
a
point
of
wilfulness
,
a
little
latent
undiscern'd
affectation
of
scrupling
and
doubting
,
placing
much
of
Religion
in
it
.
True
,
where
the
Soul
is
really
solicitous
about
its
inter●st
in
God
,
that
argues
some
Grace
,
but
being
vexingly
anxious
about
it
,
it
argues
that
Grace
is
low
and
weak
;
a
sparkle
there
is
even
discovered
by
that
smoak
,
〈◊〉
it
,
the
great
smoak
still
continuing
,
and
noth●●●
seen
but
it
,
argues
there
is
little
Fire
,
little
Faith
,
little
Love
.
And
this
▪
as
it
is
unpleasant
to
thy self
,
so
to
God
,
as
smoak
to
the
eyes
.
What
if
one
should
be
always
questioning
with
his
friend
whether
he
loved
him
or
no
,
and
upon
every
little
occasion
were
ready
to
think
he
doth
not
,
how
would
this
disrelish
their
Society
together
,
though
truly
loving
each
other
?
The
far
more
excellent
way
,
and
more
pleasing
both
to
our selves
and
to
God
,
were
to
resolve
on
humble
trust
,
reverence
and
confidence
,
most
afraid
to
offend
,
delighting
to
walk
in
his
ways
,
loving
him
and
his
will
in
all
,
and
then
resting
perswaded
of
his
love
though
he
chastise
us
;
and
even
,
though
we
offend
him
,
and
see
our
offences
in
our
chastisements
,
yet
he
is
good
,
plenteous
in
redemption
,
ready
to
forgive
.
Therefore
let
Israel
trust
and
hope
,
let
my
Soul
roll
it self
on
him
,
and
adventure
there
all
its
weight
;
he
bears
greater
matters
,
upholding
the
frame
of
Heaven
and
Earth
,
and
is
not
troubled
nor
burden'd
with
it
.
The
heart
of
a
man
is
not
sufficient
for
Self-support
,
therefore
naturally
it
seeks
out
some
other
thing
to
lean
and
rest
it self
on
.
The
unhappiness
is
,
for
the
most
part
,
that
it
seeks
to
things
below
it self
;
these
being
both
so
mean
and
so
uncertain
,
cannot
be
a
firm
and
certain
stay
to
it
.
These
things
are
not
fixed
themselves
,
how
can
they
then
fix
the
heart
?
Can
a
man
have
firm
footing
on
a
Quagmire
,
or
moving
Sands
?
Therefore
men
are
forc'd
in
these
things
still
to
shift
their
seat
,
and
seek
about
from
one
to
another
,
still
rolling
and
unsettled
.
The
Believer
only
hath
this
advantage
,
he
hath
a
rest
high
enough
and
sure
enough
,
out
of
the
reach
of
all
hazards
.
His
heart
is
fixed
,
trusting
in
the
Lord
,
Psal.
81.
2.
The
Basis
of
this
happiness
is
,
He
trusteth
on
the
Lord
.
So
the
heart
is
fixed
;
and
so
fixed
,
it
fears
no
ill
tidings
.
This
trust
is
grounded
on
the
Word
of
God
,
revealing
the
Power
and
All
sufficiency
of
God
,
a●●
withal
,
his
Goodness
,
his
offer
of
himself
to
be
the
stay
of
Souls
,
commanding
us
to
rest
on
him
.
People
wait
on
I
know
not
what
perswasions
and
assurances
,
but
I
know
no
other
●o
build
Faith
on
,
but
the
Word
of
Promise
,
the
truth
and
faithfulness
of
God
opened
up
,
his
wisdom
,
and
power
,
and
goodness
,
as
●he
stay
of
all
these
,
that
renouncing
all
other
props
will
venture
on
it
,
and
lay
all
upon
him
.
He
that
believes
,
sets
to
his
Seal
that
God
is
true
;
and
so
he
is
sealed
for
God
,
his
Portion
and
Interest
secured
.
Isa.
7.
9.
If
you
will
not
believe
,
surely
ye
shall
not
be
established
.
This
is
the
way
to
have
peace
and
assurance
,
which
many
look
for
first
,
Thou
will
keep
him
in
perfect
peace
whose
mind
is
stay'd
on
thee
,
because
he
trusteth
in
thee
,
Isa.
26.
3.
So
here
,
the
heart
is
fixed
by
trusting
.
Seek
then
clearer
apprehensions
of
the
faithfulness
and
goodness
of
God
,
hearts
more
enlarged
in
the
notion
of
free
Grace
,
and
the
absolute
trust
due
to
it
;
thus
shall
they
be
more
establish'd
and
fix'd
in
all
the
rollings
and
changes
of
the
World
.
Heart
fixed
]
Or
prepared
,
ready
,
prest
,
and
in
Arms
for
all
Services
;
resolved
not
to
give
back
,
able
to
meet
all
adventures
,
and
stand
its
ground
.
God
is
unchangeable
,
and
therefore
Faith
is
invincible
that
sets
the
heart
on
him
,
fastens
it
there
on
the
Rock
of
Eternity
:
Then
let
Winds
blow
,
and
Storms
arise
,
it
cares
not
This
firm
and
close
cleaving
unto
God
,
hath
in
it
of
the
affection
,
which
is
inseparable
from
this
trust
,
Love
with
Faith
;
and
so
a
hatred
of
all
ways
and
thoughts
that
alienate
▪
and
estrange
from
God
,
that
remove
and
unsettle
the
heart
.
The
holiest
wariest
heart
is
surely
the
most
believing
and
fixed
heart
;
if
a
Believer
will
adventure
on
any
one
way
of
sin
,
he
shall
find
that
will
unfix
him
,
and
shake
his
confidence
,
more
than
ten
thousand
hazards
and
assaults
from
without
.
These
are
so
far
from
moving
,
that
they
settle
and
fix
the
heart
commonly
more
,
cause
it
to
cleave
the
closer
and
nearer
unto
God
,
but
sinful
Liberty
breeds
inquiet
,
and
disturbs
all
.
Where
Sin
is
,
there
will
be
a
Storm
;
the
Wind
within
the
Bowels
of
the
Earth
makes
the
Earthquake
.
Would
you
be
quiet
,
and
have
peace
within
in
troublous
times
,
keep
near
unto
God
,
beware
of
any
thing
that
may
int●●pose
betwixt
you
and
your
confidence
.
It
is
good
for
me
(
say
the
Psalmist
)
to
be
near
God
;
not
only
to
draw
near
,
but
to
keep
near
,
to
cleave
to
him
,
and
dwell
in
him
.
So
the
Word
.
Oh
the
sweet
Calm
of
such
a
Soul
amidst
all
Storms
;
thus
once
trusting
and
fixed
,
then
no
more
fear
.
Not
afraid
of
evil
●idings
,
not
any
ill
hearing
.
Whatsoever
sound
is
terrible
in
the
Ears
of
men
,
the
noise
of
War
,
news
of
Death
,
even
the
found
of
the
Trumpet
in
the
last
Judgment
;
he
hears
all
this
undisquieted
.
Nothing
is
unexpected
being
once
fixed
on
God
;
then
the
heart
may
put
cases
to
it self
,
and
suppose
all
things
imaginable
,
the
most
terrible
,
and
look
for
them
.
Not
troubled
before
trouble
with
dark
and
dismal
apprehensions
,
but
satisfied
in
a
quiet
unmoved
expectation
of
the
hardest
things
.
Whatsoever
it
is
,
though
particularly
not
thought
on
before
,
yet
the
heart
is
not
afraid
of
the
news
of
it
,
because
fixed
trusting
on
the
Lord
;
nothing
can
shake
that
foundation
,
nor
dissolve
that
union
,
therefore
no
fear
.
Yea
,
this
assurance
stays
the
heart
in
all
things
,
how
strange
and
unforeseen
soever
to
it
,
all
foreseen
to
my
God
,
on
whom
I
trust
,
yea
,
fore-contrived
and
ordered
by
him
.
This
the
impregnable
Fort
of
a
Soul
,
all
is
at
the
dispose
and
command
of
my
God
,
My
father
rules
all
,
what
need
I
fear
?
Every
one
trusts
to
somewhat
;
as
for
honour
,
and
esteem
,
and
popularity
,
they
are
airy
vain
things
,
but
riches
seem
a
more
solid
work
and
fence
,
yet
they
are
but
a
Tower
in
conceit
,
not
really
.
Prov.
18.
11.
The
rich
mans
wealth
is
his
strong
City
,
and
as
an
high
Wall
in
his
own
conceit
,
but
the
name
of
the
Lord
is
a
strong
Tower
indeed
,
ver.
10.
This
the
thing
,
all
seek
some
fence
and
fixing
;
here
it
is
,
we
call
you
not
to
vexation
and
turmoil
,
but
from
it
.
And
as
St.
Paul
said
,
Act.
17.
Whom
ye
ignorantly
worship
,
him
declare
I
unto
you
;
ye
blindly
,
and
fruitlessly
seek
after
the
shew
.
The
true
aiming
at
this
fixedness
of
mind
will
make
that
,
though
they
fall
short
,
yet
by
the
way
they
will
light
on
very
pretty
things
that
have
some
vertue
in
them
,
as
they
that
seek
the
Philosophers
Stone
!
But
the
Believer
hath
the
thing
,
the
secret
it self
,
of
Tranquillity
and
Joy
,
and
this
turns
all
into
God
,
their
Iron
Chains
into
a
Crown
of
Gold
,
2
Cor.
4.
17
,
18.
This
is
the
blest
and
safe
estate
of
Believers
.
Who
can
think
they
have
a
sad
heavy
life
?
Oh!
it
is
the
only
lightsome
sweet
chearful
condition
in
the
World
,
the
rest
of
men
are
poor
,
rolling
,
unstayed
things
,
every
report
shaking
them
,
as
the
leaves
of
Trees
are
shaken
with
the
Wind
,
Isa.
7.
Yea
,
lighter
than
so
,
as
the
Chaff
that
the
Wind
drives
to
and
●ro
at
its
pleasure
,
Psal.
1.
Would
men
but
reflect
and
look
in
upon
their
own
hearts
,
't
is
a
wonder
what
vain
childish
things
the
most
would
find
there
,
glad
and
sorry
at
things
as
light
as
the
toys
of
Children
,
at
which
they
laugh
and
cry
in
a
breath
;
how
easily
pu●t
up
with
a
thing
or
word
that
pleaseth
us
,
Bladder
like
,
swell'd
with
a
little
air
,
and
it
shrinks
in
again
in
discouragements
and
fear
upon
the
touch
of
a
Needles
point
,
which
gives
that
air
some
vent
.
What
is
the
life
of
the
greatest
part
but
a
continual
tossing
,
betwixt
vain
hopes
and
fears
,
all
their
days
spent
in
these
?
Oh!
how
vain
a
thing
is
a
man
even
in
his
best
estate
,
while
he
is
nothing
but
himself
,
his
heart
not
united
and
fixed
on
God
,
disquieted
in
vain
,
how
small
a
thing
will
do
it
:
He
need
no
other
but
his
own
heart
,
it
may
prove
disquietment
enough
to
it self
,
his
thoughts
are
his
Tormentors
.
I
know
some
men
are
,
by
a
stronger
Understanding
and
Moral
Principles
,
somewhat
raised
above
the
vulgar
,
and
speak
big
of
a
constancy
of
mind
,
but
these
are
but
flourishes
,
an
acted
bravery
;
somewhat
there
,
may
be
that
will
hold
out
in
some
trials
,
but
far
short
of
this
fixedness
of
Faith
,
troubles
may
so
multiply
,
as
to
drive
them
at
length
from
their
posture
,
and
come
on
so
thick
with
such
violent
blows
,
as
will
smite
them
out
of
their
Artificial
Guard
,
disorder
all
their
Seneca
and
Epictetus
,
and
all
their
own
calm
thoughts
and
high
resolves
.
The
approach
of
Death
,
though
they
make
a
good
M●en
,
and
set
the
best
Face
on
't
;
Or
if
not
yet
some
kind
of
terrour
may
seize
on
their
Spirits
,
which
they
are
not
able
to
shift
off
.
But
the
Soul
trusting
on
God
is
prepared
for
all
,
not
only
for
the
Calamities
of
War
,
Pestilence
,
Famine
,
Poverty
,
or
Death
,
but
in
the
sadest
apprehensions
of
Soul
,
above
hope
,
believes
under
hope
,
even
in
the
darkest
Night
,
casts
Anchor
in
God
,
reposes
on
him
when
he
sees
no
light
.
Isa.
50.
10.
Yea
,
though
he
slay
me
,
says
,
Job
,
yet
will
I
trust
on
him
;
not
only
though
I
die
,
but
though
he
slay
me
;
when
I
see
his
hand
lift
up
to
destroy
me
,
yet
from
that
same
hand
will
I
look
for
Salvation
.
M.
B.
My
desire
is
to
stir
in
your
hearts
an
ambition
after
this
blest
Estate
of
the
Godly
that
fear
the
Lord
,
and
trust
on
him
,
and
so
fear
no
other
thing
,
the
common
Revolutions
and
Changes
of
the
World
,
and
those
that
in
these
late
times
we
our selves
have
seen
,
and
the
likelihood
of
more
and
greater
coming
on
,
seem
dreadful
to
weak
minds
,
but
let
these
perswade
us
the
more
to
prize
and
seek
this
fixed
unaffrighted
Station
;
no
fixing
but
here
where
we
make
a
Vertue
of
a
Necessity
.
Oh!
that
you
would
be
perswaded
to
break
off
from
the
vile
ways
of
Sin
,
that
embase
the
Soul
and
fill
it
full
of
Terrours
,
and
disingage
them
from
the
Vanities
of
this
World
to
take
up
in
God
,
to
live
in
him
wholly
,
to
cleave
to
,
and
depend
on
him
;
to
esteem
nothing
beside
him
.
Excellent
was
the
answer
of
that
Holy
man
to
the
Emperour
,
first
essaying
him
with
large
proffers
of
Honour
and
Riches
,
to
draw
him
from
Christ
.
Offer
these
things
(
says
he
)
to
Children
,
I
regard
them
not
.
Then
after
he
try'd
to
terrifie
him
with
threatning
.
Threaten
(
said
he
)
your
effeminate
Courtiers
,
I
fear
none
of
these
things
.
Seek
to
have
your
hearts
established
on
him
by
the
Faith
of
Eternal
Life
▪
and
then
it
will
be
asham'd
to
distrust
him
in
any
other
thing
.
Yea
,
truly
,
you
will
not
much
regard
,
nor
be
careful
for
other
things
how
they
be
,
't
will
be
all
one
,
the
better
and
worse
of
this
moment
,
the
things
of
it
,
even
the
greatest
,
being
both
in
themselves
so
little
and
worthless
,
and
of
so
short
continuance
.
Well
chuse
you
;
but
all
reckon'd
and
examin'd
,
I
had
rather
be
the
poorest
Believer
,
than
the
greatest
King
on
Earth
.
How
small
a
Commotion
,
small
in
its
beginning
,
may
prove
the
overturning
of
the
greatest
Kingdom
,
but
the
Believer
is
Heir
to
a
Kingdom
that
cannot
be
shaken
;
the
mightiest
and
most
victorious
Prince
,
that
hath
not
only
lost
nothing
,
but
hath
been
gaining
new
Conquests
all
his
days
,
is
stopt
by
a
small
Distemper
in
the
middle
of
his
course
.
He
returns
to
his
Dust
,
then
his
vast
designs
fall
to
nothing
,
in
that
very
day
his
thoughts
perish
▪
But
the
Believer
,
in
that
very
day
,
is
sent
to
the
possession
of
his
Crown
,
that
is
his
Coronation
day
;
all
his
thoughts
are
accomplisht
.
How
can
you
affright
him
?
Bring
him
word
his
Estate
is
ruined
,
yet
my
Inheritance
is
safe
,
says
he
.
Your
Wife
,
or
Child
,
or
dear
Friend
,
is
dead
,
yet
my
Father
lives
.
You
yourself
must
die
;
well
then
,
I
go
home
to
my
Father
,
and
to
my
Inheritance
:
For
the
publick
troubles
of
the
Church
,
doubtless
it
is
both
a
most
pious
and
generous
temper
,
to
be
more
deeply
affected
for
these
then
for
all
our
private
ones
,
and
to
resent
common
Calamities
of
any
people
;
but
especially
of
Gods
own
people
,
hath
been
the
Character
of
men
near
unto
him
.
Observe
the
pathetical
strains
of
the
Prophets
bewailing
,
when
they
foretel
the
desolation
even
of
Foreign
Kingdoms
,
much
more
for
the
Lords
chosen
people
,
still
mindful
of
Sion
,
and
mournful
for
her
distresses
,
Jer.
9.
1.
and
the
whole
Book
of
Lamentations
.
Psal.
137.
If
I
forget
thee
,
O
Jerusalem
.
Pious
Spirits
always
publick
,
as
even
brave
Heathens
for
the
Commonwealth
:
So
he
,
in
that
of
Horace
[
*
](A47646-e17620-b)
*
Invenit
insomni
volventem
publica
cura
fata
virum
,
casusque
urbis
,
cunctisque
timentem
,
securumque
sui
.
.
Little
regarding
himself
,
but
much
solicitous
for
the
publick
.
Yet
even
in
this
,
with
much
Compassion
,
there
is
a
Calm
in
a
Believers
mind
.
How
these
agree
none
can
tell
but
they
that
feel
it
,
finds
amidst
all
hard
news
,
yet
still
a
fixed
heart
trusting
.
Satisfied
in
this
,
Deliverance
shall
come
in
due
time
,
Psal.
102.
13.
And
that
in
those
Judgments
that
are
inflicted
,
man
shall
be
humbled
and
God
exalted
,
Isa.
2.
11.
and.
5.
15
,
16.
And
that
in
all
tumults
and
changes
,
and
subversion
of
States
,
still
his
Throne
is
fixed
,
and
with
that
the
Believers
heart
likewise
,
Psal.
93.
So
Psal.
29.
10.
The
Lord
sitteth
upon
the
floud
:
Yea
,
the
Lord
sitteth
King
for
ever
.
Or
sate
in
the
Floud
,
possibly
referring
to
the
general
Deluge
,
yet
,
that
then
God
sate
quiet
,
and
still
sitteth
King
for
ever
.
He
steer'd
the
Ark
,
and
still
guides
his
Church
through
all
.
So
Psal.
46.
throughout
that
whole
Psalm
.
In
all
Commotions
,
the
Kingdom
of
Christ
shall
be
spreading
and
growing
,
and
the
close
of
all
shall
be
full
Victory
on
his
side
,
and
that
's
sufficient
.
Of
this
,
a
singular
example
is
in
Job
,
who
was
not
daunted
with
so
many
ill
hearings
,
but
stood
as
an
unmov'd
Rock
amidst
the
Winds
and
Waves
.
In
this
condition
there
is
so
much
sweetness
,
that
if
known
,
a
man
might
suspect
himself
rather
selfishly
taken
with
it
,
than
purely
loving
God
;
such
joy
in
believing
,
or
at
least
,
such
peace
,
such
a
serene
calmness
,
is
in
no
other
thing
in
this
World
,
nothing
without
or
within
a
man
to
be
named
to
this
of
trusting
on
his
goodness
,
he
is
God
,
and
on
his
faithfulness
,
giving
his
promise
for
thy
Warrant
.
He
commands
thee
to
roll
thy self
on
him
.
The
holy
Soul
still
trusts
in
the
darkest
apprehensions
;
if
it
is
suggested
thou
art
a
Reprobate
,
yet
will
the
Soul
say
,
I
will
see
the
utmost
,
and
hang
by
the
hold
I
have
,
till
I
feel
my self
really
cast
off
,
and
will
not
willingly
fall
off
.
If
I
must
be
separated
from
him
he
shall
do
it
himself
,
he
shall
shake
me
off
while
I
would
cleave
to
him
.
Yea
,
to
the
utmost
I
will
look
for
mercy
,
and
will
hope
better
:
though
I
found
him
shaking
me
off
,
yet
will
I
think
he
will
not
do
it
.
It
is
good
to
seek
after
all
possible
assurance
,
but
not
to
fret
at
the
want
of
it
,
for
even
without
these
assurances
,
which
some
Christians
hang
too
much
upon
,
there
is
in
simple
trust
,
and
reliance
on
God
,
and
in
a
desire
to
walk
in
his
ways
,
such
a
Fort
of
Peace
,
as
all
the
assaults
in
the
World
are
not
able
to
make
a
breach
in
.
And
to
this
add
,
that
unspeakable
delight
in
walking
in
his
fear
joined
with
this
trust
.
The
noble
ambition
of
pleasing
him
,
makes
one
careless
of
pleasing
or
displeasing
all
the
World
.
Besides
,
the
delight
in
his
Commandments
,
so
pure
,
so
just
a
Law
,
Holiness
,
victory
over
Lusts
,
and
Temperance
,
hath
a
sweetness
in
it
that
presently
pays
it self
,
because
his
Will.
'T
is
the
Godly
Man
alone
,
who
by
this
fixed
consideration
in
God
,
looks
the
grim
Visage
of
Death
in
the
Face
with
an
unappal'd
mind
.
It
damps
all
the
joys
,
and
defeats
all
the
hopes
of
the
most
prosperous
,
proudest
,
and
wisest
Worldings
.
As
he
said
,
when
shot
,
Avocasti
ab
optima
demonstratione
.
It
spoils
all
their
Figures
and
David
,
Though
I
walk
through
the
Valley
and
Shadow
of
Death
,
yet
will
I
fear
no
Evil
,
for
thou
art
with
me
.
SERMON
,
XIII
.
Matth.
XIII
.
3.
And
he
spake
many
things
unto
them
in
Parables
,
saying
,
Behold
a
Sower
went
forth
to
sow
,
&c.
THE
rich
bounty
of
God
hath
furnisht
our
Natural
Life
,
not
barely
for
strict
necessity
,
but
with
great
abundance
,
many
kinds
of
Beasts
,
and
Fowls
,
and
Fishes
,
and
Herbs
,
and
Fruits
,
has
he
provided
for
the
use
of
man
.
Thus
our
Spiritual
Life
likewise
is
supported
with
a
variety
;
the
Word
,
the
food
of
it
,
hath
not
only
all
necessary
Truths
once
simply
set
down
,
but
a
great
variety
of
Doctrine
,
for
our
more
abundant
Instruction
and
Consolation
.
Amongst
the
rest
,
this
way
of
Similitudes
hath
a
notable
commixture
of
profit
and
delight
.
Parables
not
unfolded
and
understood
,
are
a
Veil
as
here
to
the
multitude
,
and
in
that
are
a
great
Judgment
,
as
Isa.
6.
9.
cited
here
,
but
when
cleared
and
made
transparent
,
then
they
are
a
Glass
to
behold
Divine
things
in
,
more
commodiously
and
suitably
to
our
way
;
all
things
are
big
with
such
resemblances
,
but
they
require
the
dexterous
hand
of
an
active
Spirit
to
bring
them
forth
.
This
way
,
besides
other
advantages
,
is
much
grac'd
and
commended
by
our
Saviours
frequent
use
of
it
.
That
here
fitted
to
the
occasion
;
multitudes
coming
to
hear
him
,
and
many
not
a
whit
the
better
:
He
instructs
us
in
this
point
,
the
great
difference
between
the
different
hearts
of
men
;
so
that
the
same
Word
hath
very
different
success
in
them
.
In
this
Parable
we
shall
consider
these
three
things
:
(1)
The
Nature
of
the
Word
in
it self
.
(2)
The
sameness
and
commonness
of
the
dispensation
.
(3)
The
difference
of
the
operation
and
production
.
The
word
Seed
,
hath
in
it
a
productive
Vertue
to
bring
forth
Fruit
according
to
its
kind
;
that
the
Fruit
a
new
life
;
not
only
a
new
habitude
and
fashion
of
life
without
,
but
a
new
nature
,
a
new
kind
of
life
within
,
new
thoughts
,
a
new
estimate
of
things
,
new
delights
and
actions
.
When
the
Word
reveals
God
,
his
greatness
and
holiness
,
then
it
begets
pious
fear
and
reverence
,
and
study
of
conformity
to
him
;
when
it
reveals
his
goodness
and
mercy
,
it
works
love
and
confidence
;
when
it
holds
up
in
our
view
Christ
Crucified
,
it
Crucifies
the
Soul
to
the
World
,
and
the
World
to
it
;
when
it
represents
these
rich
things
laid
up
for
us
,
that
blest
Inheritance
of
the
Saints
,
then
it
makes
all
the
lustre
of
this
World
vanish
,
shews
how
poor
it
is
,
weans
and
calls
off
the
heart
from
them
,
raising
it
to
these
higher
hopes
,
and
sets
it
on
the
project
of
a
Crown
;
and
so
is
a
Seed
of
noble
thoughts
,
and
of
a
suitable
behaviour
in
a
Christian
,
as
in
the
Exposition
of
this
Parable
,
't
is
called
the
Word
of
the
Kingdom
.
Seed
,
an
Immortal
Seed
,
as
St.
Peter
calls
it
,
springing
up
to
no
less
than
an
Eternal
Life
.
This
teaches
us
,
1st
.
highly
to
esteem
the
great
goodness
of
God
to
these
places
and
times
,
that
were
most
blest
with
it
.
Psal.
147.
19
,
20.
He
sheweth
his
Word
unto
Jacob
,
his
Statutes
and
his
Judgment
unto
Israel
;
he
hath
not
dealt
so
with
any
Nation
,
and
as
for
his
Judgments
they
have
not
known
them
.
2.
That
the
same
dispensation
is
to
be
Preach'd
indifferently
to
all
where
it
comes
,
as
far
as
the
sound
can
reach
.
And
thus
it
was
very
much
extended
in
the
first
promulgating
of
the
Gospel
;
their
sound
went
out
through
all
the
earth
,
as
the
Apostle
allusively
applies
that
of
the
Psalmist
.
3.
This
teaches
also
Ministers
,
liberally
to
sow
this
Seed
at
all
times
,
according
to
that
,
Eccl.
11.
6.
In
the
morning
sow
thy
seed
,
and
in
the
evening
withhold
not
thine
hand
,
&c.
Praying
earnestly
to
him
,
that
is
,
the
Lord
,
not
only
of
the
Harvest
,
but
of
the
Seed
time
,
and
of
this
Seed
to
make
it
fruitful
;
this
is
his
peculiar
work
.
So
the
Apostle
acknowledges
,
1
Cor.
3.
6.
I
have
planted
,
Apollo's
watered
,
but
God
gave
the
increase
.
4.
Hence
we
also
learn
,
the
success
to
be
very
different
.
This
is
most
evident
in
men
;
one
cast
into
the
mould
and
fashion
of
the
Word
,
and
so
moulded
and
fashioned
by
it
;
another
no
whit
changed
;
one
heart
melting
before
it
,
another
still
hardned
under
it
.
So
then
,
this
is
not
all
,
to
have
the
Word
and
hear
it
,
as
if
that
would
serve
turn
,
and
save
us
(
as
we
commonly
fancy
)
The
Temple
of
the
Lord
,
The
Temple
of
the
Lord
:
Multitudes
under
the
continual
sound
of
the
Word
,
yet
remain
lifeless
and
fruitless
,
and
die
in
their
sins
,
therefore
we
must
enquire
,
and
examine
strictly
,
what
becomes
of
it
,
how
it
works
,
what
it
brings
forth
?
and
for
this
very
end
,
this
Parable
declares
so
many
a●e
fruitless
.
We
need
not
press
them
,
they
are
three
to
one
here
;
yea
,
that
were
too
narrow
,
the
odds
is
far
greater
,
for
these
are
but
the
kinds
of
unfruitful
grounds
,
and
under
each
of
these
huge
multitudes
of
individuals
,
so
that
there
may
be
a
hundred
to
one
,
and
it
is
to
be
feared
,
in
many
Congregations
,
it
is
more
than
so
.
Whence
is
then
the
difference
?
Not
from
the
Seed
,
that
is
the
same
to
all
;
not
from
the
Sower
neither
,
for
though
these
be
divers
,
and
of
different
abilites
,
yet
it
hangs
little
or
nothing
on
that
.
Indeed
,
he
is
the
fittest
to
Preach
that
is
himself
most
like
his
Message
,
and
comes
forth
not
only
with
a
handful
of
this
Seed
in
his
hand
,
but
with
store
of
it
in
his
heart
,
the
Word
dwelling
richly
in
him
;
yet
howsoever
,
the
Seed
he
sows
,
being
this
Word
of
Life
,
depends
not
on
his
qualifications
in
any
kind
,
either
of
common
Gifts
,
or
special
Grace
.
People
mistake
this
much
,
and
it
is
a
carnal
conceit
to
hang
on
the
advantages
of
the
Minister
,
or
to
eye
that
much
,
the
sure
way
is
to
look
up
to
God
,
and
to
look
into
thine
own
heart
;
an
unchang'd
unsoftned
heart
,
as
an
evil
Soil
,
disappoints
the
Fruit.
What
though
sowen
by
a
weak
hand
,
yea
,
possibly
a
foul
one
,
yet
if
received
in
a
clean
and
honest
heart
,
it
will
fructifie
much
.
There
is
in
the
World
a
needless
and
prejudicial
differencing
of
men
,
out
of
which
people
will
not
come
for
all
we
can
say
.
The
first
bad
ground
is
a
High-way
.
Now
we
have
a
Commentary
here
,
whence
we
may
not
,
nor
will
not
depart
,
it
is
authentick
and
full
.
Ver.
19.
They
that
understand
not
,
gross
brutish
Spirits
,
that
perceive
not
what
is
said
,
are
as
if
they
were
not
there
,
sit
like
Blocks
,
one
Log
of
Wood
upon
another
,
as
he
said
.
This
is
our
Brutish
multitude
,
what
pity
is
These
retain
nothing
,
there
is
no
hazard
of
that
,
and
yet
the
Enemy
of
Souls
,
to
make
all
sure
,
lest
peradventure
some
word
might
take
root
unawares
,
some
Grain
of
this
Seed
,
he
is
busie
to
pick
it
away
;
to
take
them
off
from
all
reflexion
,
all
serious
thoughts
,
or
the
remembrance
of
any
thing
spoken
to
them
.
And
if
any
common
word
is
remembred
,
yet
it
doth
no
good
,
for
that
is
trodden
down
as
the
rest
,
though
the
most
is
pickt
up
,
because
it
lies
on
the
Road.
So
exprest
by
St.
Mark
4.
4.
The
second
is
Stony
ground
.
Hard
hearts
,
not
softned
and
made
penetrable
,
to
receive
in
deeply
this
ingrafted
word
with
meekness
,
with
humble
yieldance
and
submission
to
it
,
the
Rocks
,
yet
in
these
there
is
often
some
receiving
of
it
,
and
a
little
slender
moisture
above
them
,
which
the
warm
air
,
may
make
spring
up
a
little
;
they
receive
with
Joy
,
have
a
little
present
delight
in
it
,
are
moved
and
taken
with
the
Sermon
,
possibly
to
the
shedding
of
some
tears
,
but
the
misery
is
,
there
is
a
want
of
depth
of
Earth
;
it
sinks
not
.
No
wonder
if
there
is
some
present
delight
in
these
,
therefore
the
Word
of
the
Kingdom
,
especially
if
skilfully
and
sensibly
delivered
,
by
some
more
able
Speaker
.
Let
it
be
but
a
fancy
,
yet
it
is
a
fine
pleasant
one
,
such
love
as
the
Son
of
God
to
die
for
Sinners
,
such
a
rich
purchase
made
as
a
Kingdom
,
the
Word
of
the
Kingdom
,
such
Glory
and
Sweetness
,
therefore
the
description
of
the
new
Jerusalem
,
Apoc.
21.
Suppose
it
be
but
a
Dream
,
or
one
of
the
Visions
of
the
Night
,
yet
't
is
passing
fine
;
it
must
needs
please
a
mind
that
heeds
what
is
said
of
it
.
There
is
a
natural
delight
in
Spiritual
things
,
and
thus
the
word
of
the
Prophet
,
as
the
Lord
tells
him
,
was
as
a
Minstrels
voice
,
a
fine
Song
so
long
as
it
lasts
,
but
dies
out
in
the
air
;
it
may
be
,
the
relish
and
air
of
it
will
remain
a
while
in
the
Imagination
,
but
not
long
,
even
that
wears
out
,
and
is
forgot
.
So
here
it
is
heard
with
Joy
,
and
some
is
springing
up
presently
,
they
commend
it
,
and
it
may
be
,
repeat
some
passages
,
yea
,
possibly
desire
to
be
like
it
,
to
have
such
and
such
Graces
as
are
recommended
,
and
upon
that
think
they
have
them
,
are
presently
good
Christians
in
their
own
conceit
,
and
to
appearance
some
change
is
wrought
,
and
it
appears
to
be
all
that
it
is
,
but
it
is
not
deep
enough
,
they
talk
possibly
too
much
,
more
than
those
whose
hearts
receive
it
more
deeply
;
there
it
lies
hid
longer
,
and
little
is
heard
of
it
.
Others
may
think
it
is
lost
,
and
possibly
themselves
do
not
perceive
that
it
is
there
,
they
are
exercised
and
humbled
at
it
,
and
find
no
good
in
their
own
hearts
;
yet
there
it
is
hid
,
as
David
says
,
Thy
Word
have
I
hid
in
my
heart
.
And
as
Seed
in
a
manner
dies
in
a
silent
smothering
way
,
yet
it
is
in
order
to
the
fructifying
,
and
to
the
reviving
of
it
,
it
will
spring
up
in
time
,
and
be
fruitful
in
its
season
;
with
patience
,
as
St.
Luke
hath
it
,
of
the
good
ground
;
not
so
suddenly
,
but
much
more
surely
and
solidly
.
But
the
most
are
presentany
Mushrome
Christians
,
soon
ripe
,
soon
rotten
,
the
Seed
goes
never
deep
,
it
springs
up
indeed
,
but
any
thing
blasts
and
withers
it
;
little
root
in
some
,
if
Trials
arise
,
either
the
heat
of
Persecution
without
,
or
a
Tentation
within
;
this
sudden
Spring
seed
can
stand
before
neither
.
Oh
Rocky
hearts
!
How
shallow
,
shallow
,
are
the
Impressions
of
Divine
things
upon
you
?
Religion
goes
never
farther
than
the
upper
surface
of
your
hearts
,
few
deep
thoughts
of
God
,
and
of
Jesus
Christ
,
and
the
things
of
the
World
to
come
,
all
are
but
slight
and
transient
glances
.
The
third
is
Thorny-ground
.
This
relates
to
the
Cares
and
Pleasures
,
and
all
the
Interests
of
this
Life
.
See
St.
Mark
4.
1.
and
St.
Luke
8.
5.
All
these
together
are
the
Thorns
,
and
these
grow
in
hearts
that
do
more
deeply
receive
the
Seed
,
and
send
it
forth
,
and
spring
up
more
hopefully
than
either
of
the
other
two
,
and
yet
choak
it
.
Oh!
the
pity
.
Many
are
thus
almost
at
Heaven
,
so
much
desire
of
Renovation
,
and
some
endeavours
after
it
,
and
yet
the
Thorns
prevail
.
Miserable
Thorns
!
The
base
things
of
a
perishing
life
drawing
away
the
strength
of
affections
,
sucking
the
sap
of
the
Soul
.
Our
other
Seed
and
Harvest
,
our
Corn
and
Hay
,
our
Shops
and
Ships
,
our
Tradings
and
Bargains
,
our
Suits
and
Pretensions
for
Places
and
Employments
of
Gain
or
Credit
,
Husband
,
and
Wife
,
and
Children
,
and
House
,
and
Train
,
our
Feastings
and
Entertainments
,
and
other
Pleasures
of
Sense
,
our
Civilities
and
Complements
;
and
a
world
of
those
in
all
the
World
are
these
Thorns
,
and
they
overspread
all
.
The
lust
of
the
eye
,
the
lust
of
the
flesh
,
and
the
pride
of
life
.
And
for
how
long
is
all
the
advantage
and
and
delight
of
these
?
Alas
!
that
so
poor
things
should
prejudice
us
of
the
rich
and
blessed
increase
of
this
Divine
Seed
.
The
last
is
good
Ground
.
A
good
and
honest
heart
;
not
much
fineness
here
,
not
many
questions
and
disputes
,
but
honest
simplicity
,
sweet
sincerity
,
that
is
all
,
a
humble
single
desire
to
eye
,
and
to
do
the
will
of
God
,
and
this
from
love
to
himself
.
This
makes
the
Soul
abound
in
the
fruits
of
Holiness
,
receiving
the
Word
as
the
ground
of
it
;
different
degrees
are
indeed
,
some
thirty
,
some
sixty
,
and
some
an
hundred
fold
,
yet
the
lowest
aiming
at
the
highest
,
not
resting
satisfy'd
;
yet
growing
more
fruitful
,
if
thirty
last
year
,
desiring
to
bring
forth
sixty
this
.
This
is
the
great
point
,
we
ought
to
examine
it
,
for
much
is
sowen
and
little
brought
forth
;
our
God
hath
done
much
for
us
,
what
more
could
be
done
?
Yet
when
Grapes
were
expected
,
wild
Grapes
produced
,
what
becomes
of
all
?
Who
grow
to
be
more
spiritual
,
more
humble
and
meek
,
more
like
Christ
,
more
self-denying
,
fuller
of
love
to
God
,
and
one
to
another
?
Some
,
but
alas
!
few
.
All
the
Land
is
sowen
,
and
that
plentifully
,
with
the
good
Seed
:
But
what
comes
for
the
most
pa●t
?
Cockle
and
no
Grain
.
In
felix
lolium
.
We
would
do
all
other
things
to
purpose
,
and
not
willingly
lose
our
end
;
not
Trade
and
gain
nothing
;
buy
and
sell
,
and
live
by
the
loss
;
not
plow
and
sow
,
and
reap
nothing
.
How
sensible
do
we
feel
one
ill
year
,
and
shall
this
alone
be
lost
Labour
,
that
well
improv'd
were
worth
all
the
rest
?
Oh!
how
much
more
worth
than
all
?
Shall
we
only
do
the
greatest
business
to
the
least
purpose
?
Bethink
your selves
,
what
do
we
here
?
why
come
we
here
?
if
we
still
remain
as
proud
and
passionate
,
and
as
self-will'd
as
before
,
what
will
all
great
Bargains
,
and
good
Years
,
and
full
Barns
,
avail
within
a
while
?
That
word
,
Thou
Fool
,
this
night
shall
they
fetch
away
thy
Soul
,
how
terrible
will
it
be
?
We
think
we
are
wise
in
not
losing
our
labour
in
other
things
?
why
,
't
is
all
lost
,
even
where
most
gained
.
What
amounts
it
to
:
Cast
up
:
Vanity
and
vexation
of
Spirit
is
the
total
sum
;
and
in
all
our
projecting
and
bussling
,
what
do
we
but
sow
the
Wind
,
and
reap
the
Whirl-wind
?
Sow
Vanity
,
and
reap
Vexation
?
This
Seed
alone
being
fruitful
,
makes
rich
and
happy
,
springs
up
to
eternal
life
▪
Oh
that
we
were
wise
,
and
that
we
would
at
length
learn
to
hear
every
Sermon
as
on
the
utmost
edge
of
time
,
at
the
very
brink
of
Eternity
,
for
any
thing
we
know
for
our
selves
,
or
any
of
us
may
be
really
so
;
however
,
it
is
wise
and
safe
to
do
as
if
it
were
so
.
Will
you
be
perswaded
of
this
?
It
were
a
happy
Sermon
if
it
could
prevail
,
for
the
more
fruitful
hearing
of
all
the
rest
henceforward
:
we
have
lost
too
much
of
our
little
time
;
and
thus
,
with
the
Apostle
,
I
beseech
you
,
I
beseech
you
,
receive
not
the
grace
of
God
in
vain
.
Now
that
you
may
be
fruitful
,
examine
well
your
own
hearts
,
pluck
up
,
weed
out
,
for
there
are
still
Thorns
,
some
will
grow
,
but
he
is
the
happiest
man
that
hath
the
sharpest
eye
,
and
the
busiest
hand
,
spying
them
out
,
and
plucking
them
up
.
Take
heed
how
you
hear
,
think
it
not
so
easie
a
matter
.
Plow
up
,
and
sow
not
among
Thorns
,
Jeremiah
4.
And
above
all
Pray
,
Pray
before
,
after
,
and
in
hearing
,
dart
up
desires
to
God
,
he
is
the
Lord
of
the
Harvest
,
whose
influence
doth
all
;
the
difference
of
the
Soil
makes
indeed
the
difference
of
success
,
but
the
Lord
hath
the
priviledge
of
bettering
the
Soil
.
He
that
framed
the
heart
,
changes
it
when
and
how
he
will
.
There
is
a
curse
on
all
grounds
naturally
,
that
fell
on
the
Earth
for
mans
sake
,
but
fell
more
on
the
ground
of
mans
own
heart
within
him
:
Thorns
and
Briars
shalt
thou
bring
forth
.
Now
't
is
he
that
denounc'd
that
Curse
,
that
alone
hath
power
to
remove
it
,
he
is
both
the
Soveraign
owner
of
the
Seed
,
and
changer
of
the
Soil
,
turns
a
Wilderness
into
Carmel
by
his
Spirit
;
and
no
ground
,
no
heart
,
can
be
good
till
he
change
it
.
And
being
changed
,
much
care
must
be
had
still
of
manuring
,
for
still
that
is
in
it
,
that
will
bring
forth
many
Weeds
;
is
a
Mother
to
them
,
and
but
a
Step-mother
to
this
Seed
.
Therefore
Consider
it
,
if
you
think
this
concerns
you
;
●e
that
hath
an
ear
to
hear
,
as
our
Saviour
closes
,
let
him
hear
.
The
Lord
apply
your
hearts
to
this
work
,
and
though
discouragements
arise
without
,
or
within
,
and
little
present
Fruit
appear
;
but
Corruption
is
rather
stronger
and
greater
,
yet
watch
and
pray
,
wait
on
,
it
shall
be
better
,
this
Fruit
is
to
be
brought
forth
with
patience
,
as
St:
Luke
hath
it
.
And
this
Seed
,
this
Word
,
the
Lord
calls
by
that
very
name
,
the
very
Word
of
his
patience
;
keep
it
,
hide
it
in
thy
heart
,
and
in
due
time
it
shall
spring
up
.
And
this
patience
shall
be
put
to
it
but
for
a
little
while
,
the
day
of
Harvest
is
at
hand
,
when
all
in
any
measure
fruitful
in
Grace
,
shall
be
gathered
into
Glory
.
SERMON
,
XIV
.
2
Cor.
VII
.
1.
Having
therefore
these
promises
(
dearly
beloved
)
Let
us
cleanse
our selves
from
all
filthiness
of
the
flesh
and
spirit
,
perfecting
holiness
in
the
fear
of
God
.
IT
is
a
thing
both
of
unspeakable
sweetness
and
usefulness
for
a
Christian
,
often
to
consider
the
excellency
of
that
estate
to
which
he
is
called
.
It
cannot
fail
to
put
him
upon
very
high
resolutions
,
and
carry
him
on
in
the
divine
ambition
of
being
daily
more
suitable
to
his
high
calling
,
and
hopes
;
Therefore
,
these
are
often
set
before
Christians
in
the
Scripture
,
and
are
prest
here
by
the
Apostle
upon
a
particular
occasion
of
the
avoidance
of
near
Combinements
with
Unbelievers
.
He
mentions
some
choice
promises
that
God
makes
to
his
own
people
,
and
of
their
near
Relatition
to
,
and
communion
with
himself
.
And
upon
these
he
enlarges
and
raises
the
exhortation
to
the
universal
indeavour
of
all
holiness
,
and
that
as
〈…〉
hi
〈…〉
In
the
words
are
.
1.
The
Thing
to
which
he
would
perswade
.
2.
The
Motive
.
The
Thing
,
Holiness
in
its
full
extension
and
intension
,
Purging
our selves
from
all
filthiness
of
the
flesh
and
spirit
,
and
perfecting
holiness
in
the
fear
of
God
.
The
purging
out
of
filthiness
and
perfecting
of
holiness
exp●est
,
(
as
usually
they
are
distinguisht
)
those
two
parts
of
renewing
grace
,
Mortification
and
Vivification
.
But
I
conceive
they
are
not
so
truely
different
parts
as
a
different
notion
of
the
same
thing
,
the
decrease
of
sin
,
and
increase
of
grace
being
truely
one
thing
,
as
the
dispelling
of
darkness
,
and
augmenting
of
Light
:
So
here
the
one
rendred
,
as
the
necessary
result
,
yea
,
as
the
equivalent
of
the
other
;
the
same
thing
indeed
,
purging
from
filthiness
,
and
in
so
doing
perfecting
holiness
;
perfecting
holiness
,
and
in
so
doing
purging
from
filthiness
.
That
Perfection
,
by
which
is
meant
a
growing
progressive
advance
towards
perfection
.
The
words
without
straining
gives
us
as
it
were
the
several
dimensions
of
Holiness
.
The
breadth
purging
all
filthiness
;
the
length
parallel
to
Mans
composure
,
running
all
along
through
his
Soul
and
Body
,
purging
filthiness
of
the
flesh
and
spirit
;
the
highth
perfecting
holiness
;
the
depth
,
that
which
is
the
bottom
whence
it
rises
up
,
a
deep
impress
of
the
fear
of
God
.
Perfecting
holiness
in
the
fear
of
God
.
Cleanse
our selves
]
It
is
the
Lord
that
is
the
sanctifier
of
his
people
,
he
purges
away
their
dross
and
tin
,
he
pours
clean
water
,
according
to
his
promises
,
yet
doth
he
call
to
us
to
cleanse
our selves
,
even
having
such
promises
,
Let
us
cleanse
our selves
.
He
puts
a
new
life
into
us
,
and
causes
us
to
act
,
and
excites
us
to
excite
it
,
and
call
it
up
to
act
in
the
progress
of
sanctification
.
Men
are
strangely
inclined
to
a
perverse
construction
of
things
,
tell
them
that
we
are
to
act
,
and
work
,
and
give
diligence
,
then
they
would
fancy
a
doing
in
their
own
strength
,
and
be
their
own
Saviours
:
Again
,
tell
them
that
God
works
all
our
works
in
us
,
and
for
us
,
then
they
would
take
the
ease
of
doing
nothing
;
if
they
cannot
have
the
praise
of
doing
all
,
they
will
sit
still
with
folded
hands
and
use
no
diligence
at
all
.
But
this
is
the
corrupt
logick
of
the
flesh
,
its
base
sophistry
.
The
Apostle
reasons
just
contrary
,
Phil.
2.
12.
It
is
God
that
worketh
in
us
,
both
to
will
and
to
do
;
Therefore
would
a
carnal
heart
say
,
we
need
not
work
,
or
at
least
,
may
work
very
carelesly
.
But
he
infers
,
Therefore
let
us
work
out
our
Salvation
with
fear
and
trembling
,
in
the
more
humble
obedience
to
God
,
and
dependance
on
him
,
not
obstructing
the
influences
of
his
Grace
,
and
by
sloth
,
and
negligence
provoking
him
to
withdraw
or
abate
it
.
Certainly
many
in
whom
there
is
truth
of
grace
,
are
kept
low
in
the
growth
of
it
,
by
their
own
slothfulness
,
sitting
still
▪
and
not
bestirring
themselves
,
and
exercising
the
proper
actions
of
that
spiritual
Life
,
by
which
it
is
entertained
and
advanced
.
From
all
filthiness
.
]
All
kind
of
sinful
pollutions
;
not
as
Men
commonly
do
reform
some
things
,
and
take
to
themselves
dispensations
in
others
,
at
least
in
some
one
peculiar
sin
,
their
Mistress
and
their
Herodias
,
their
Dalilah
.
No
parting
with
that
,
yea
,
they
rather
forego
many
other
things
,
as
a
kind
of
composition
for
the
retaining
of
that
.
Of
flesh
and
spirit
.
]
The
whole
Man
must
be
purified
and
consecrated
to
God
,
not
only
refined
from
the
gross
outward
acts
of
sin
,
but
from
the
inward
affection
to
it
,
and
motions
of
it
,
that
so
the
heart
go
not
after
it
,
Psal.
131.
Which
under
restraints
of
outward
committing
sin
,
it
may
do
,
and
very
often
does
,
as
the
Israelites
lusted
after
the
flesh
pots
,
their
hearts
remained
in
Egypt
still
,
though
their
bodies
were
brought
out
.
This
is
then
to
be
done
,
affection
to
sin
to
be
purged
out
,
that
is
to
cleanse
the
ground
,
not
only
to
lop
off
the
branches
,
but
to
dig
about
,
and
loosen
and
pluck
up
the
root
,
though
still
fibers
of
it
will
stick
,
yet
we
ought
still
to
be
finding
them
out
,
and
plucking
them
up
.
Further
,
These
not
only
of
the
inner
part
of
all
sins
,
but
of
some
sins
that
are
most
or
wholly
inward
,
that
hang
not
much
on
the
body
,
nor
are
acted
by
it
,
those
filthinesses
of
the
Spirit
that
are
less
discerned
then
those
of
the
Flesh
,
and
as
more
hardly
discerned
,
so
when
discerned
,
more
hardly
purged
out
▪
Pride
.
Selflove
,
Unbeleif
,
Curiosity
,
&c.
Which
though
more
retired
and
refined
sins
,
yet
are
pollutions
and
defilements
,
yea
of
the
worst
sort
,
as
being
more
spiritual
,
are
filthinesses
of
the
Spirit
.
Fleshly
pollutions
are
things
of
which
the
Devil
's
not
capable
in
themselves
,
though
they
excite
Men
to
them
,
and
so
they
are
called
unclean
Spirits
,
but
the
highest
rank
of
sins
,
are
those
that
are
properly
Spiritual
wickednesses
.
These
in
Men
are
the
chief
strengths
of
Satan
,
the
inner
works
of
these
forts
and
strongholds
,
2
Cor.
10.
4.
Many
that
are
not
much
tempted
to
the
common
gross
sensualities
,
have
possibly
(
though
an
inclination
to
them
)
yet
a
kind
of
disdain
;
and
,
(
through
education
,
and
morality
,
and
strength
of
reason
,
with
somewhat
of
natural
conscience
)
are
carried
above
them
;
who
yet
have
many
of
these
heights
,
those
lofty
imaginations
that
rise
against
God
,
and
the
obedience
of
Christ
,
all
which
must
be
demolisht
.
Perfecting
holiness
.
]
Not
content
with
low
measures
so
much
as
keeps
from
Hell
.
But
aspiring
towards
perfection
,
aiming
high
at
self
victory
,
self
denial
,
and
the
love
of
God
,
purer
and
hotter
,
as
a
fire
growing
and
flaming
up
,
and
consuming
the
Earth
.
Though
Men
fall
short
of
their
aim
,
yet
it
is
good
to
aim
high
,
they
shall
shoot
so
much
the
higher
,
though
not
full
so
high
as
they
aim
,
thus
we
ought
to
be
setting
the
state
of
perfection
in
our
eye
,
resolving
not
to
rest
content
below
that
,
and
to
come
as
near
it
as
we
can
,
even
before
we
come
at
it
,
Phil.
3.
11.
12.
This
,
to
act
as
one
that
hath
such
a
Hope
,
such
a
State
in
view
,
and
is
still
advancing
towards
it
.
In
the
fear
of
God
]
No
working
but
on
firm
ground
,
no
solid
endeavours
in
holiness
where
it
is
not
founded
in
a
deep
heart
,
a
reverence
of
God
,
a
desire
to
please
him
and
to
be
like
him
,
which
springs
from
Love
.
This
most
Men
are
either
strangers
to
wholly
,
or
are
but
slight
and
shallow
in
it
,
and
therefore
make
so
little
true
progress
in
holiness
.
Then
there
is
the
motive
,
having
these
Promises
.
]
Being
called
to
so
fair
an
estate
,
so
excellent
a
condition
to
be
the
people
,
yea
,
the
Sons
and
Daughters
of
God
,
therefore
they
are
called
to
the
coming
forth
from
Babel
,
and
the
separating
themselves
from
sin
,
and
purging
it
out
,
holiness
is
his
Image
in
his
Children
,
the
more
of
it
the
more
suitable
to
that
blessed
Relation
,
and
Dignity
,
and
the
firmer
are
the
hopes
of
the
inheritance
of
Glory
.
Consider
Sin
as
a
filthiness
,
hate
it
.
Oh
,
how
ugly
,
and
vile
is
lust
,
how
deformed
is
swelling
Pride
,
and
all
sin
is
an
aversion
from
God
,
a
casting
the
noble
Soul
into
the
mire
,
the
defacing
all
its
beauty
.
Turning
to
present
things
it
pollutes
it self
with
them
,
that
he
who
was
clad
in
scarlet
embraces
the
dunghil
,
as
Jeremy
in
another
sense
laments
.
Purity
of
things
is
an
unmixture
and
simplicity
corresponding
with
their
own
being
,
and
so
is
the
Soul
when
elevated
above
the
Earth
,
and
Sense
,
and
united
unto
God
,
contemplating
him
,
and
delighting
in
him
,
all
inordinate
bent
to
the
Creatures
,
or
to
it self
,
(
which
is
the
first
and
main
disorder
)
doth
defile
and
debase
it
.
And
the
more
it
is
sublim'd
and
freed
from
it self
the
purer
,
and
more
heavenly
it
grows
,
and
partakes
the
more
of
God
,
and
resembles
him
the
more
.
This
then
to
be
our
main
study
,
first
to
search
out
our
iniquities
,
the
particular
defilements
of
our
Nature
,
not
only
gross
filthinesses
,
Drunkenness
,
Lasciviousness
,
&c.
But
our
love
of
this
Earth
,
or
of
Air
,
or
Vanity
of
mind
,
our Self
will
and
Self-seeking
.
Most
,
even
of
Christians
,
are
short
sighted
in
their
own
secret
evils
,
the
filthinesses
of
Spirit
especially
;
and
use
little
diligence
in
this
enquiry
,
they
do
not
seek
Light
from
God
,
to
go
in
before
him
,
and
to
lead
them
into
themselves
,
as
the
Prophet
had
in
the
discovery
of
Idolatries
at
Jerusalem
.
Oh
,
that
we
could
once
see
what
heaps
of
abominations
lie
hid
in
us
,
one
behind
another
.
Then
having
searcht
out
,
we
must
follow
on
,
to
purge
out
,
not
to
pass
over
,
nor
spare
any
,
but
to
delight
most
in
casting
out
the
best
beloved
sin
,
the
choicest
Idol
,
that
hath
had
most
of
our
service
and
sacrifices
,
to
make
room
for
Jesus
Christ
.
And
never
cease
in
this
work
,
for
still
there
is
●eed
of
more
purging
,
one
dayes
work
in
this
,
disposes
for
,
and
engages
to
a
further
,
to
the
next
;
for
as
sin
is
purged
out
Light
comes
in
,
and
more
clear
discoveries
are
made
of
remaining
pollutions
.
So
then
still
,
there
must
be
progress
,
less
of
the
World
,
and
more
of
God
in
the
heart
every
day
.
Oh
,
this
is
a
sweet
course
of
Life
,
what
gain
,
what
preferment
,
to
be
compared
to
it
?
And
in
this
't
is
good
to
have
our
ambition
growing
,
the
higher
we
rise
,
to
aspire
still
the
higher
,
looking
farther
than
before
,
even
toward
the
perfection
of
holiness
;
it
is
not
much
we
can
here
attain
to
,
but
sure
,
't
is
commonly
far
less
than
we
might
,
we
improve
not
our
condition
,
and
advantages
as
we
might
do
,
the
world
is
busie
driving
forewards
their
designs
,
Men
of
spirit
are
animated
,
both
by
better
,
and
worse
success
;
if
any
thing
miscarry
,
it
sets
them
on
the
more
eagerly
to
make
it
up
in
the
right
management
of
some
other
design
,
and
when
they
prosper
in
one
thing
,
that
enables
and
incourages
them
to
attempt
further
,
shall
all
things
seem
worth
our
pains
?
are
only
Grace
and
Glory
so
cheap
in
our
account
,
that
the
least
diligence
of
all
goes
that
way
?
Oh!
strange
delusion
!
Now
our
cleansing
is
,
to
be
managed
by
all
holy
means
:
Word
and
Sacrament
more
wisely
and
spiritually
used
than
commonly
with
us
;
and
private
Prayer
,
that
purifies
and
elevates
the
Soul
,
takes
it
up
into
the
Mount
,
and
makes
it
shine
;
and
particularly
supplicating
for
the
Spirit
of
holiness
,
and
victory
over
sin
,
is
not
in
vain
,
it
obtains
its
desires
of
God
,
the
Soul
becoming
that
which
it
is
fixedly
set
upon
,
Holy
resolution
;
Christians
much
wanting
in
this
,
faint
and
loose
in
their
purposes
:
The
consideration
of
Divine
Truths
,
the
mysteries
of
the
Kingdom
,
the
hope
of
Christians
,
yea
rich
and
great
Promises
,
that
is
particularly
here
the
motive
,
these
are
all
the
means
,
holy
means
;
they
are
as
their
end
is
the
perfection
of
holiness
.
Having
these
Promises
.
]
Now
consider
whether
it
is
better
to
be
the
Slaves
of
Satan
,
or
the
Sons
of
God
,
measure
delight
in
God
,
with
the
low
base
pleasures
of
sense
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
;
these
gradually
go
on
together
,
and
are
perfected
together
.
Why
then
is
there
such
an
invincible
love
of
sin
in
the
hearts
of
Men
,
at
least
why
so
little
love
of
holiness
,
and
endeavour
after
it
,
so
mean
thoughts
of
it
,
as
a
thing
either
indecent
or
unpleasant
,
when
't
is
the
only
noble
,
and
the
only
delightful
thing
in
the
World
,
the
Soul
by
other
things
is
drawn
below
it self
,
but
by
holiness
it
is
raised
above
it self
,
and
made
Divine
.
Pleasures
of
sin
for
a
season
,
the
pleasure
of
a
moment
exchanged
for
those
of
Eternity
:
But
even
in
the
mean
time
,
in
this
season
,
the
Soul
is
fed
with
Communion
with
God
,
one
hour
of
which
is
more
worth
than
the
longest
Life
of
the
highest
of
the
Worlds
delights
.
SERMON
,
XV.
Psal.
CXIX
.
32.
I
will
run
the
way
of
thy
Commandments
,
when
thou
shalt
enlarge
my
heart
.
TO
desire
ease
and
happiness
,
under
a
general
representation
of
it
,
is
a
thing
of
more
easie
and
general
perswasion
.
There
is
somewhat
in
Nature
to
help
the
argument
,
but
to
find
beauty
in
,
and
be
taken
with
the
very
way
of
holiness
that
leads
to
it
,
is
more
rare
,
and
depends
on
a
higher
principle
.
Self-love
inclines
a
man
to
desire
the
rest
of
Love
,
but
to
love
and
desire
the
labour
of
Love
,
is
love
of
a
higher
and
purer
strain
.
To
delight
,
and
be
chearful
in
obedience
,
argues
much
love
as
the
spring
of
it
;
that
is
the
thing
the
holy
Psalmist
doth
so
plentifully
express
in
this
Psalm
,
and
he
is
still
desiring
more
of
that
sweet
and
lively
affection
that
might
make
him
yet
more
abundant
in
action
.
Thus
here
,
I
will
run
,
&c.
He
presents
his
desire
and
purpose
together
,
the
more
of
this
Grace
thou
bestowest
on
me
,
the
more
service
shall
I
be
able
to
do
thee
.
This
is
the
top
of
his
ambition
,
while
others
are
seeking
to
enlarge
their
Barns
,
their
Lands
,
or
Estates
,
or
Titles
,
Kings
to
enlarge
their
Territories
or
Authority
,
to
incroach
on
Neighbouring
Kingdoms
,
or
be
more
absolute
in
their
own
;
instead
of
all
such
Enlargements
,
this
is
David's
great
desire
,
An
enlarged
heart
to
run
the
way
of
Gods
Commandments
.
And
these
other
(
how
big
soever
they
sound
)
are
poor
narrow
desires
;
this
one
is
larger
,
and
higher
than
them
all
,
and
gives
evidence
of
a
heart
already
large
;
but
as
it
is
miserably
in
those
,
't
is
happy
in
this
,
much
would
still
have
more
.
Let
others
seek
more
Money
,
or
more
Honour
.
Oh
the
blessed
choice
of
that
Soul
that
is
still
seeking
more
Love
to
God
,
more
affection
,
and
more
ability
to
do
him
service
,
that
counts
all
days
and
hours
for
lost
,
that
are
not
employed
to
this
improvement
,
that
hears
the
Word
in
publick
,
and
reads
it
in
private
for
this
purpose
,
to
kindle
this
love
,
or
to
blow
the
sparkable
,
if
any
there
be
already
in
the
heart
,
to
raise
it
to
a
clear
flame
,
and
from
a
little
flame
to
make
it
burn
yet
hotter
,
and
purer
,
and
rise
higher
.
But
,
above
all
means
,
is
often
presenting
this
in
Prayer
to
him
,
on
whose
influence
all
depends
,
in
whose
hand
our
hearts
are
,
much
▪
more
than
in
our
own
;
it
follows
him
with
this
desire
,
and
works
on
him
by
his
own
interest
,
though
there
can
be
really
no
accession
of
gain
to
him
by
our
services
;
yet
he
is
pleased
so
to
account
with
us
as
if
there
were
,
therefore
we
may
urge
this
:
Lord
give
more
,
and
receive
more
,
I
will
run
the
way
of
thy
Commandments
when
thou
shalt
enlarge
my
heart
:
We
have
here
in
the
words
a
required
disposition
,
and
a
suitable
resolution
.
The
disposition
relates
to
the
resolution
,
as
the
means
of
fulfilling
it
,
and
the
resolution
relates
to
the
disposition
,
both
as
the
end
of
desiring
it
,
and
as
the
motive
of
obtaining
it
.
The
resolution
occurs
first
in
the
words
.
I
will
run
,
&c.
]
The
way
resolved
on
,
is
that
of
Gods
Commandments
,
not
the
road
of
the
polluted
World
,
not
the
crooked
ways
of
his
own
heart
,
but
the
High
▪
way
,
the
Royal
way
,
the
straight
way
of
the
Kingdom
,
and
that
in
the
Notion
of
Subjection
and
Obedience
,
the
way
of
thy
Commandments
.
This
man
naturally
struggles
against
and
repines
at
,
to
be
limited
and
bounded
by
a
Law
is
a
restraint
,
and
a
vain
man
could
possibly
find
in
his
heart
to
do
many
of
the
same
things
that
are
commanded
,
but
he
would
not
be
ty'd
,
would
have
his
liberty
,
and
do
't
of
his
own
choice
.
This
is
the
enmity
of
the
carnal
mind
against
God
,
as
the
Apostle
expresses
it
,
it
is
not
subject
to
the
Law
of
God
,
neither
can
it
be
;
it
breaks
these
Bonds
,
and
casts
away
the
Cords
of
his
Authority
.
This
is
Sin
,
the
transgression
of
a
Law
,
and
this
made
the
first
Sin
so
great
,
though
in
a
matter
one
would
think
smal
,
the
eating
of
the
Fruit
of
a
Tree
;
't
was
rebellion
against
the
Majesty
of
God
,
casting
off
his
Law
and
Authority
,
and
aspiring
to
an
imagin'd
Self-Deity
.
And
this
is
still
the
treasonable
Pride
,
or
Independency
,
and
Wickedness
of
our
Nature
,
rising
up
against
God
that
formed
us
of
nothing
.
And
this
is
the
power
and
substance
of
Religion
,
the
new
Impress
of
God
upon
the
heart
,
and
Obedience
and
Resignment
to
him
,
to
be
given
up
to
him
as
entirely
his
,
to
be
moulded
and
ordered
as
he
will
,
to
be
subject
to
hi●
Laws
and
Appointments
in
all
things
,
to
have
every
Action
,
and
every
Word
,
under
a
Rule
and
Law
,
and
the
penalty
to
be
so
high
,
Eternal
Death
.
All
this
to
a
carnal
or
haughty
mind
is
hard
;
not
only
every
Action
and
Word
,
but
even
every
Thought
too
must
be
subject
;
not
so
much
thought
free
,
every
thought
brought
into
Captivity
,
as
the
Apostle
speaks
.
And
so
the
Licentious
mind
accounts
it
,
not
only
the
Affections
and
Desires
,
but
the
very
Reasonings
and
Imaginations
are
brought
under
Now
to
yield
this
as
reasonable
,
and
due
to
God
,
to
own
his
Soveraignty
,
and
to
acknowledge
the
Law
to
be
Holy
,
Just
and
Good
,
to
approve
,
yea
,
to
love
it
,
even
there
where
it
most
contradicts
,
and
controuls
our
own
corrupt
Will
,
and
the
Law
of
Sin
in
our
Flesh
;
this
is
true
Spiritual
Obedience
,
to
study
and
enquire
after
the
Will
of
God
in
all
our
ways
,
what
will
please
him
,
and
having
found
it
,
to
follow
that
which
is
here
called
the
way
of
his
Commandments
;
to
make
this
our
way
,
and
our
business
in
the
World
,
and
all
others
things
but
Accessaries
,
and
By-works
;
even
those
lawful
things
that
may
be
taken
in
,
and
used
as
helps
in
our
way
.
As
the
Disciples
passing
through
the
Corn
pluckt
the
Ears
,
and
did
eat
in
passing
,
as
a
By-work
,
but
their
business
was
to
follow
their
Master
.
And
whatsoever
would
hinder
us
in
this
way
,
must
be
watched
and
guarded
against
;
to
reject
that
we
must
either
remove
and
thrust
it
aside
;
or
if
we
cannot
do
that
,
yet
we
must
go
over
it
,
and
trample
it
under
foot
,
were
it
the
thing
,
or
the
person
that
is
dearest
to
us
in
the
World
;
till
the
heart
be
brought
to
this
state
and
purpose
,
it
is
either
wholly
void
of
,
or
very
low
and
weak
in
the
Truth
of
Religion
.
We
place
Religion
much
in
our
accustom'd
performances
,
to
coming
to
Church
,
hearing
and
repeating
of
Sermons
,
and
praying
at
home
,
keeping
a
road
of
such
and
such
Duties
.
The
way
of
Gods
Commandments
is
more
in
doing
than
in
discourse
.
In
many
,
Religion
evaporates
it self
too
much
out
by
the
Tongue
,
while
it
appears
too
little
in
their
ways
.
Oh!
but
this
is
the
main
,
one
Act
of
Charity
,
Meekness
,
or
Humility
,
speaks
more
than
a
days
discourse
.
All
the
means
we
use
in
Religion
are
intended
for
a
further
end
,
which
if
they
attain
not
they
are
nothing
.
This
end
is
to
mortifie
and
pur●fie
the
heart
,
to
mould
it
to
the
way
of
Gods
Commandments
in
the
whole
tract
of
our
lives
,
in
our
private
converse
one
with
another
,
and
our
retired
secret
converse
with
our selves
,
to
have
God
still
before
us
,
and
his
Law
our
Rule
in
all
we
do
,
that
he
may
be
our
meditation
▪
Day
and
Night
,
and
that
his
Law
may
be
our
Counsellour
,
as
this
Psalm
hath
it
,
to
regulate
all
our
Designs
,
and
the
Works
of
our
Callings
by
it
.
To
walk
soberly
,
and
godly
,
and
righteously
in
this
present
World
,
to
curb
and
cross
our
own
Wills
where
they
cross
Gods
,
to
deny
our selves
our
own
Humour
and
Pride
,
our
Passions
and
Pleasures
,
to
have
all
those
subdued
,
and
brought
under
,
by
the
Power
of
the
Law
of
Love
within
us
.
This
,
and
nothing
below
this
,
is
the
end
of
Religion
.
Alas
!
amongst
multitudes
that
are
called
Christians
,
some
there
may
be
that
speak
and
appear
like
it
,
yet
how
few
are
there
that
make
this
their
business
,
and
aspire
to
this
,
The
way
of
Gods
Commandments
▪
His
intended
course
in
this
way
,
he
expresses
by
running
;
't
is
good
to
be
in
this
way
even
in
the
●lowest
motions
,
Love
will
creep
where
it
cannot
go
.
But
if
thou
art
so
indeed
,
then
thou
wilt
long
for
a
swifter
motion
;
if
thou
do
but
creep
,
be
doing
,
creep
on
,
yet
desire
to
be
enabled
to
go
;
if
thou
goest
,
but
yet
halting
,
and
lamely
,
desire
to
be
strengthned
to
walk
straight
,
and
if
thou
walkest
,
let
not
that
satisfie
thee
,
desire
to
run
.
So
here
David
did
walk
in
this
way
;
but
he
earnestly
wishes
to
mend
his
pace
,
he
would
willingly
run
,
and
for
that
end
he
desires
an
enlarged
heart
.
Some
dispute
and
descant
too
much
whether
they
go
or
no
,
and
Childishly
tell
their
steps
,
and
would
know
at
every
pace
whether
they
advance
or
no
,
and
how
much
they
advance
,
and
thus
amuse
themselves
,
and
spend
the
time
of
doing
,
and
going
,
in
questioning
and
doubting
.
Thus
it
is
with
many
Christians
,
but
it
were
a
more
wise
and
comfortable
way
,
to
be
endeavouring
onwards
,
and
if
thou
make
little
progress
,
at
least
to
be
desiring
to
make
more
;
to
be
praying
and
walking
.
And
praying
that
thou
mayest
walk
faster
,
and
that
in
the
end
thou
mayest
run
,
not
satisfied
with
any
thing
attained
,
but
yet
by
that
unsatisfiedness
not
to
be
so
dejected
as
to
sit
down
,
or
stand
still
,
but
rather
excited
to
go
on
.
So
it
was
with
St.
Paul
,
Philip.
3.
13.
Forgetting
these
things
which
are
behind
,
and
reaching
forth
unto
those
things
which
are
before
,
I
press
forward
.
If
any
one
thinks
that
he
hath
done
well
and
Not
as
if
I
had
attained
.
Oh
no!
far
from
that
,
he
still
sets
forward
,
as
if
nothing
were
done
,
as
a
Runner
,
not
still
looking
back
how
much
he
hath
run
,
but
forward
to
what
he
is
to
run
,
stretching
forth
to
that
,
inflamed
with
frequent
looks
at
the
mark
and
end
;
some
are
retarded
by
looking
on
what
is
past
,
as
not
satisfy'd
,
they
have
done
nothing
as
they
think
,
and
so
stand
still
discontented
;
but
even
in
that
way
,
it
is
not
good
to
look
too
much
to
things
behind
,
we
must
forget
them
rather
and
press
onwards
.
Some
,
if
they
have
gone
on
well
,
and
possibly
run
a
while
,
yet
if
they
fall
,
then
they
are
ready
,
in
a
desperate
Malecontent
,
to
lie
still
,
and
think
all
is
lost
;
and
in
this
peevish
fretting
at
their
falls
,
some
men
please
themselves
,
and
take
it
for
Repentance
,
whereas
indeed
it
is
not
that
,
but
rather
Pride
and
Humour
;
Repentance
is
a
more
submissive
humble
thing
.
But
this
is
that
which
troubles
some
men
,
at
their
new
falls
,
especially
if
after
a
long
time
of
even
walking
or
running
(
as
they
think
)
their
project
is
now
spoiled
,
their
thoughts
are
broken
off
,
they
would
have
had
somewhat
to
have
rejoiced
in
,
if
they
had
still
gone
on
to
the
end
,
but
being
disappointed
of
that
,
they
think
they
had
as
good
let
alone
,
and
give
over
.
Oh!
but
the
humble
Christian
is
better
taught
,
his
falls
teach
him
indeed
to
abhor
himself
,
they
discover
his
own
weakness
to
him
,
and
empty
him
of
Self-trust
,
but
they
do
not
dismay
him
to
get
up
and
go
on
,
not
boldly
and
carelessly
forgetting
his
fall
,
but
in
the
humble
sense
of
it
walking
the
more
warily
,
but
not
the
less
swiftly
;
yea
,
the
more
swiftly
too
,
making
the
more
haste
to
regain
the
time
lost
by
the
fall
.
So
then
if
you
would
run
in
this
way
,
depend
on
the
strength
of
God
,
and
on
his
Spirit
,
leading
thee
,
that
so
thou
mayest
not
fall
,
and
yet
if
thou
dost
fall
,
arise
;
and
if
thou
art
plunged
in
the
mire
,
go
to
the
Fountain
opened
for
Sin
and
Uncleanness
,
and
wash
there
,
bemoan
thy self
before
thy
Lord
;
and
if
hurt
,
and
bleeding
by
thy
fall
,
yet
look
to
him
,
desire
Jesus
to
pity
thee
,
and
bind
up
,
and
cure
thy
Wound
,
washing
off
thy
Blood
,
and
pouring
in
of
his
own
.
However
it
is
with
thee
,
give
not
over
,
faint
not
,
run
on
;
and
that
thou
mayest
run
the
more
easily
and
expeditely
,
make
thy self
as
light
as
may
be
,
lay
aside
every
weight
,
Heb.
12.
1
,
2.
Clog
not
thy self
with
unnecessary
burdens
of
Earth
,
and
especially
lay
aside
that
,
that
of
all
other
things
weighs
the
heaviest
,
and
cleaves
the
closest
;
the
Sin
that
so
easily
besets
us
,
and
is
so
hardly
put
off
us
,
that
folds
so
connaturally
to
us
,
and
we
therefore
think
will
not
hinder
us
much
.
And
not
only
the
Sins
that
are
more
outward
,
but
the
inner
close-cleaving
Sins
,
the
sin
that
most
of
all
sits
easily
to
us
,
not
only
our
Cloak
,
but
our
inner
Coat
,
away
with
that
too
,
as
our
Saviour
says
in
another
case
,
and
run
the
race
set
before
us
,
our
appointed
Stage
,
and
that
with
patience
,
under
all
oppositions
,
and
discouragements
from
the
World
without
,
and
Sin
within
.
And
to
encourage
thee
in
this
,
look
to
such
a
Cloud
of
Witnesses
that
compasseth
us
about
to
further
us
;
as
Troubles
,
Tentations
,
and
Sin
,
do
to
hinder
us
,
they
encountered
the
like
sufferings
,
and
were
encounter'd
with
the
like
sins
,
and
yet
they
run
on
and
got
home
.
Alexander
would
have
run
in
the
Olympick
Games
if
he
had
had
Kings
to
run
with
;
now
in
this
race
,
Kings
,
and
Prophets
,
and
Righteous
Persons
run
;
yea
,
all
are
indeed
a
Kingly
Generation
,
each
one
Heir
to
a
Crown
as
the
prize
of
this
Race
.
And
if
these
encourage
thee
but
little
,
then
look
beyond
them
,
above
that
Cloud
of
Witnesses
,
to
the
Son
,
the
Son
of
Righteousness
;
looking
off
from
all
things
here
,
that
would
either
entangle
thee
▪
or
discourage
thee
,
taking
thine
eye
off
from
them
,
and
looking
to
him
that
will
powerfully
draw
thee
,
and
animate
thee
.
Look
to
Jesus
not
only
as
thy
Fore-runner
in
this
Race
,
but
also
as
thy
Undertaker
in
it
,
the
Author
and
Finisher
of
our
Faith
;
his
attaining
the
end
of
the
Race
is
the
pledg
of
thy
attaining
,
if
thou
follow
him
chearfully
on
the
same
encouragements
that
he
lookt
to
,
who
for
the
Joy
that
was
set
before
him
,
endured
the
Cross
,
and
despised
the
Shame
,
and
is
now
set
down
at
the
Right
Hand
of
God
.
When
thou
shalt
enlarge
my
heart
.
]
In
all
beings
,
Nature
is
the
principle
of
motion
,
and
according
as
it
is
more
or
less
perfect
in
its
kind
,
those
motions
that
flow
from
it
,
are
more
or
less
vigorous
.
Therefore
hath
the
Psalmist
good
reason
,
to
the
end
his
Spiritual
Course
may
be
the
stedfaster
,
and
the
faster
,
to
desire
that
the
principle
of
it
,
the
heart
,
may
be
more
enabled
and
disposed
,
which
here
he
expresses
by
its
being
enlarged
.
What
this
enlargement
of
the
heart
is
,
a
mans
own
inward
sense
should
easily
explain
to
him
;
sure
it
would
,
did
men
reflect
on
it
,
and
were
they
acquainted
with
their
own
hearts
,
but
the
most
are
not
;
they
would
find
the
Carnal
natural
heart
,
a
narrow
contracted
hampered
thing
,
bound
with
Cords
and
Chains
of
its
own
twisting
and
forging
,
and
so
incapable
of
walking
,
much
less
of
running
in
this
way
of
Gods
Commandments
,
till
it
be
freed
and
enlarged
.
The
Heart
is
taken
generally
in
Scripture
,
for
the
whole
Soul
,
the
Understanding
,
and
Will
,
in
its
several
affections
,
and
motions
;
and
the
speech
being
here
of
an
enlarged
heart
,
it
seems
very
congruous
to
take
it
in
the
most
enlarged
sense
.
It
is
said
of
Solomon
,
that
he
had
a
large
heart
(
the
same
word
that
's
here
)
as
the
sand
of
the
Sea
shoar
;
that
is
,
a
vast
comprehensive
Spirit
,
that
could
fathom
so
much
of
Nature
,
greater
and
lesser
things
.
He
spoke
of
Trees
,
from
the
Cedar
in
Lebanon
,
to
the
Hysop
in
the
Wall
,
and
of
great
Beasts
,
and
small
creeping
things
.
Thus
I
conceive
,
the
enlargement
of
the
heart
compriseth
the
inlightning
of
the
Understanding
;
there
arises
a
clearer
light
there
,
to
discern
Spiritual
things
in
a
more
Spiritual
manner
,
to
see
the
vast
difference
betwixt
the
vain
things
the
World
goes
after
,
and
the
true
solid
delight
that
is
in
the
way
of
Gods
Commandments
;
to
know
the
false
blush
of
the
pleasures
of
Sin
,
and
what
deformity
is
under
that
painted
Mask
,
and
not
be
allured
by
it
;
to
have
enlarged
apprehensions
of
God
,
his
excellency
,
and
greatness
,
and
goodness
;
how
worthy
he
is
to
be
obeyed
and
served
.
This
is
the
great
dignity
and
happiness
of
the
Soul
,
all
other
pretensions
are
low
and
poor
,
in
respect
of
this
.
Here
then
is
enlargement
to
see
the
purity
and
beauty
of
his
Law
,
how
just
and
reasonable
,
yea
,
how
pleasant
and
amiable
it
is
,
that
his
Commandments
are
not
grievous
,
that
they
are
Beds
of
Spices
,
the
more
we
walk
in
them
,
still
the
more
of
their
fragrant
smell
and
sweetness
we
find
.
And
then
consequently
,
upon
the
larger
and
clearer
knowledge
of
these
things
,
the
heart
dilates
it self
in
affection
,
the
more
it
knows
of
God
,
still
the
more
it
loves
him
,
and
the
less
it
loves
this
present
World
;
Love
is
the
great
enlarger
of
the
heart
to
all
obedience
.
Then
nothing
is
hard
,
yea
,
the
harder
things
become
the
more
delightful
.
All
love
of
other
things
doth
pinch
and
contract
the
heart
,
for
they
are
all
narrower
than
it self
,
it
is
framed
to
that
wideness
in
its
first
Creation
,
capable
of
enjoying
God
,
though
not
of
a
full
comprehending
him
;
therefore
all
other
things
gather
it
in
,
and
straighten
it
from
its
natural
size
,
only
the
Love
of
God
stretches
and
dilates
it
,
he
is
large
enough
for
it
,
yea
,
it
,
in
its
fullest
enlargement
,
is
infinitely
too
narrow
for
him
.
Do
not
all
find
it
,
if
they
will
ask
themselves
,
that
in
all
other
loves
and
pursuits
in
this
World
,
there
is
still
somewhat
that
pinches
?
The
Soul
is
not
at
its
full
size
,
but
as
a
Foot
in
a
straight
Shoe
,
is
somewhere
bound
and
pained
,
and
cannot
go
freely
,
much
less
run
,
though
another
that
looks
on
cannot
tell
where
,
yet
each
one
feels
it
.
But
when
the
Soul
is
set
free
from
these
narrow
things
,
and
is
raised
to
the
love
of
God
,
then
is
it
at
ease
,
and
at
large
,
and
hath
room
enough
;
't
is
both
elevated
and
dilated
.
And
this
word
signifies
both
a
high
raised
Soul
,
and
is
sometimes
taken
for
proud
and
lofty
,
but
there
is
a
greatness
and
height
of
Spirit
in
the
Love
of
God
,
and
Union
with
him
,
that
doth
not
vainly
swell
and
lift
it
up
,
but
with
the
deepest
humility
,
joins
the
highest
and
truest
Magnanimity
;
it
sets
the
Soul
above
the
Snares
that
lie
here
below
,
in
which
most
men
creep
and
are
intangled
,
in
that
way
of
life
that
is
on
high
to
the
Just
,
as
Solomon
speaks
.
Good
reason
hath
David
to
join
these
together
,
and
to
desire
the
one
as
the
spring
and
cause
of
the
other
.
An
enlarged
heart
,
that
he
might
run
the
way
of
Gods
Commandments
.
Sensible
Joys
and
Consolations
in
God
,
do
encourage
and
enlarge
the
heart
,
but
these
are
not
so
general
to
all
,
nor
so
constant
to
any
.
Love
is
the
abounding
fixed
spring
of
ready
Obedience
,
and
will
make
the
heart
chearful
in
serving
God
,
even
without
those
felt
comforts
,
when
he
is
pleased
to
deny
,
or
withdraw
them
.
In
that
course
or
race
,
is
understood
constancy
,
activity
,
and
alacrity
,
and
all
these
flow
from
the
enlargement
of
the
heart
:
-
1.
Constancy
:
A
narrow
enthralled
heart
,
fetter'd
with
the
love
of
lower
things
,
and
cleaving
to
some
particular
sins
,
or
but
some
one
,
and
that
secret
,
may
keep
foot
a
while
in
the
way
of
Gods
Commandments
,
in
some
steps
of
them
,
but
it
must
give
up
quickly
,
is
not
able
to
run
on
to
the
end
of
the
Goal
,
but
a
heart
that
hath
laid
aside
every
weight
,
and
the
most
close-cleaving
and
besetting
sin
,
as
it
is
in
that
place
to
the
Hebrews
,
hath
stript
it self
of
all
that
may
faulter
or
intangle
it
,
it
runs
,
and
runs
on
,
without
fainting
or
wearying
,
't
is
at
large
,
hath
nothing
that
pains
it
in
the
race
.
-
2.
Activity
:
Not
only
holding
on
,
but
running
,
which
is
a
swift
nimble
race
;
it
stands
not
bargaining
and
disputing
,
but
once
knowing
Gods
mind
,
there
is
no
more
question
or
demur
.
I
made
haste
and
delayed
not
,
as
in
this
Psalm
,
the
word
is
,
Did
not
stay
upon
,
why
,
and
wherefore
,
he
stood
not
to
reason
the
matter
but
run
on
.
And
this
love
,
enlarging
the
heart
,
makes
it
abundant
in
the
work
of
the
Lord
,
quick
and
active
,
dispatching
much
in
a
little
time
.
-
3.
Alacrity
:
All
done
with
chearfulnes
,
so
no
other
constraint
is
needful
,
where
this
over-powering
sweet
constraint
of
love
is
;
I
will
run
,
not
be
hail'd
,
and
drawn
as
by
force
,
but
skip
and
leap
,
as
the
Evangelick
promise
is
,
that
the
Lame
shall
leap
as
an
Hart
,
and
the
tongue
of
the
dumb
sing
:
for
in
the
wilderness
shall
waters
break
out
,
and
streams
in
the
desart
,
Isaiah
35.
6.
The
Spouse
desires
her
Beloved
to
hasten
as
a
Roe
and
Hind
on
the
mountains
of
Spices
,
and
she
doth
so
,
and
each
faithful
Soul
runs
towards
him
,
to
meet
him
in
his
way
.
It
is
a
sad
heavy
thing
to
do
any
thing
as
in
obedience
to
God
,
while
the
heart
is
straightned
,
not
enlarged
towards
him
by
his
Divine
Love
,
but
that
once
taking
possession
,
and
enlarging
the
heart
,
that
inward
principle
of
obedience
,
makes
the
outward
obedience
sweet
,
't
is
then
a
natural
motion
;
indeed
,
the
Soul
runs
in
the
ways
of
God
as
the
Sun
in
his
course
,
which
finds
no
difficulty
,
being
naturally
fitted
and
carried
to
that
motion
,
he
goes
forth
as
a
Bridegroom
,
and
rejoiceth
as
a
strong
man
to
run
a
race
.
This
is
the
great
point
that
our
Souls
should
be
studious
of
,
to
attain
more
evenness
,
and
nimbleness
,
and
chearfulness
,
in
the
ways
of
God
,
and
for
this
end
we
ought
to
seek
above
all
things
,
this
enlarged
heart
;
't
is
want
of
this
makes
us
bog
,
and
drive
heavily
,
and
run
long
upon
little
ground
.
Oh!
my
Beloved
,
how
shallow
and
narrow
are
our
thoughts
of
God
?
Most
(
even
of
those
that
are
truly
Godly
)
yet
are
led
on
by
a
kind
of
instinct
,
and
carried
they
scarce
know
how
,
to
give
some
attendance
on
Gods
Worship
,
and
to
the
avoidance
of
gross
Sin
,
and
go
on
in
a
blameless
course
;
't
is
better
thus
,
than
to
run
to
excess
of
Riot
,
and
open
Wickedness
,
with
the
Ungodly
World
.
But
,
alas
!
this
is
but
a
dull
,
heavy
,
and
Languid
motion
,
where
the
heart
is
not
enlarged
by
the
daily
growing
Love
of
God
;
few
,
few
are
acquainted
with
that
delightful
Contemplation
of
God
,
that
ventilates
and
raises
this
flame
of
Love
,
petty
things
bind
and
contract
our
Spirits
,
so
that
they
feel
little
joy
in
God
,
little
ardent
active
desire
to
do
him
Service
,
to
Crucifie
Sin
,
to
break
and
undo
Self-love
within
us
,
to
root
up
our
own
Wills
to
make
room
for
his
,
that
his
alone
may
be
ours
,
that
we
may
have
no
Will
of
our
own
,
that
our
daily
work
may
be
to
grow
more
like
him
in
the
Beauty
of
Holiness
.
You
think
it
a
hard
saying
to
part
with
your
Carnal
Lusts
,
and
Delights
,
and
the
common
ways
of
the
World
,
and
to
be
ty'd
to
a
strict
exact
Conversation
all
your
days
.
But
oh
!
the
reason
of
this
is
,
because
the
heart
is
yet
straightned
,
and
enthralled
by
the
base
Love
of
these
mean
things
,
and
that
is
from
the
ignorance
of
things
higher
and
better
.
One
glance
of
God
,
a
touch
of
his
love
will
free
and
enlarge
the
heart
,
so
that
it
can
deny
all
,
and
part
with
all
,
and
make
an
entire
renouncing
of
all
,
to
follow
Him
;
it
sees
enough
in
Him
,
and
in
Him
alone
,
and
therefore
can
neither
quietly
rest
on
,
nor
earnestly
desire
any
thing
beside
Him
.
Oh!
that
you
would
apply
your
hearts
to
consider
the
excellency
of
this
way
of
Gods
Commandments
;
our
wretched
hearts
are
prejudiced
,
they
think
it
melancholy
and
sad
.
Oh!
there
is
no
way
truly
joyous
but
this
.
They
shall
sing
in
the
ways
of
the
Lord
,
says
the
Prophet
.
Do
not
Men
when
their
eyes
are
opened
see
a
beauty
in
Meekness
,
and
Temperance
,
and
Humility
,
a
present
delightfulness
and
quietness
in
them
,
whereas
in
Pride
,
and
Passion
,
and
Intemperance
,
there
is
nothing
but
vexation
,
and
disquiet
.
And
then
consider
the
end
of
this
way
,
and
this
race
in
it
,
rest
and
peace
for
ever
,
't
is
the
way
of
peace
both
in
its
own
nature
,
and
in
respect
of
its
end
.
Did
you
believe
that
Joy
and
Glory
that
is
set
before
you
in
this
way
,
you
would
not
any
of
you
defer
a
day
longer
,
but
forthwith
you
'd
break
from
all
that
holds
you
back
,
and
enter
into
this
way
,
and
run
on
chearfully
in
it
,
the
perswasion
of
these
great
things
above
would
enlarge
and
greaten
the
heart
,
and
make
the
greatest
things
here
very
little
in
your
eyes
.
But
would
you
attain
to
this
enlarged
heart
for
this
race
;
as
you
ought
to
apply
your
thoughts
to
these
Divine
things
,
and
stretch
them
on
the
promises
made
in
the
Word
,
above
all
,
take
Davids
course
,
seek
this
enlargement
of
heart
from
Gods
own
hand
,
for
it
is
here
propounded
and
said
before
God
by
way
of
request
,
see
what
is
my
desire
,
I
would
gladly
serve
thee
better
,
and
advance
more
in
the
way
of
thy
Commandments
.
Now
this
I
cannot
do
till
my
heart
be
more
enlarged
,
and
that
cannot
be
but
by
thy
hand
,
When
thou
shalt
enlarge
my
heart
.
Present
this
suit
often
,
't
is
in
his
power
to
do
it
for
thee
he
can
stretch
and
expand
thy
straitened
heart
,
can
spread
and
hoyse
the
Sails
within
thee
,
and
then
carry
thee
on
swiftly
;
filling
them
not
with
the
vain
air
of
Mans
applaufe
,
which
readily
run
a
Soul
upon
Rocks
and
splits
it
,
but
with
the
sweet
breathings
and
soft
gales
of
his
own
Spirit
,
that
carry
it
straight
to
the
desired
Haven
.
Findest
thou
Sin
cleaving
to
thee
,
and
clogging
thee
,
cry
to
him
,
help
Lord
,
set
me
free
,
from
my
narrow
heart
,
I
strive
but
in
vain
without
thee
,
still
it
continues
so
,
I
know
little
of
thee
,
my
affections
are
dead
and
cold
towards
thee
,
Lord
I
desire
to
love
thee
,
here
is
my
heart
,
and
least
it
fly
out
,
lay
hold
on
it
,
and
take
thine
own
way
with
it
,
though
it
should
be
in
a
painful
way
,
yet
draw
it
forth
,
yea
draw
it
that
it
may
run
after
thee
.
All
is
his
own
working
,
and
all
his
motive
is
his
own
free
Grace
.
Let
who
will
fancy
themselves
Masters
of
their
own
hearts
,
and
think
to
enlarge
them
by
the
strength
of
their
own
stretches
of
speculation
;
they
alone
,
they
alone
are
in
the
sure
and
happy
way
of
attaining
it
,
that
humbly
suit
and
wait
for
this
enlargement
of
heart
from
his
hand
that
made
it
.
SERMON
,
XVI
.
Rom.
VIII
.
33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
God's
Elect
?
It
is
God
that
justifieth
,
&c.
OTher
Men
may
fancy
and
boast
as
they
please
,
but
there
are
none
in
the
World
but
the
Godly
alone
,
that
are
furnisht
with
sufficiency
,
strong
supports
and
comforts
against
all
possible
hazards
,
and
of
these
doth
the
Apostle
treat
most
freely
,
sweetly
,
and
plentifully
,
in
this
Chapter
.
He
secures
Believers
in
their
Christ
,
touching
these
two
great
evils
.
After
Condemnation
,
and
present
Affliction
,
that
the
one
cannot
befal
them
,
and
the
other
cannot
hurt
them
.
For
their
immunity
from
the
former
,
they
have
the
clear
Word
of
the
Gospel
,
and
the
Seal
of
the
Spirit
;
and
that
former
Priviledg
made
sure
,
as
the
far
greater
,
doth
secure
the
other
as
the
lesser
.
They
are
freed
from
Condemnation
,
and
not
only
so
,
but
entitled
and
insured
to
a
Kingdom
,
and
what
hurt
then
can
affliction
do
,
yea
it
doth
good
,
yea
not
only
,
it
cannot
rob
them
of
their
Crown
,
but
it
carries
them
on
towards
it
,
is
their
High
way
to
it
,
if
we
suffer
with
him
,
we
shall
also
be
glorified
together
.
Yea
,
all
things
to
the
Children
of
God
do
prove
advantage
;
severally
taken
,
in
their
present
sense
,
they
may
seem
evil
,
but
taken
jointly
in
their
after
issue
,
their
working
together
are
all
for
good
.
In
their
simple
Nature
possibly
they
are
Poison
,
yet
contempered
and
prepared
,
they
shall
prove
Medicinal
▪
All
these
things
are
against
me
,
said
old
Jocoh
,
and
yet
he
lived
to
see
even
all
these
were
for
him
.
The
Children
of
God
are
indeed
so
happy
,
that
the
harshest
things
in
their
way
change
their
nature
,
and
become
sweet
and
profitable
.
This
much
by
their
Prayers
,
that
have
a
Divine
Incantation
in
them
,
they
breath
forth
the
expressions
of
that
their
Love
to
God
,
by
which
they
are
Character'd
,
them
that
Love
God
.
And
that
is
put
on
their
hearts
,
the
impression
of
his
Love
to
them
,
to
which
they
are
here
led
,
by
the
Apostle
,
as
to
the
Spring-head
of
all
;
all
their
Comforts
and
Priviledges
flow
thence
,
yea
,
all
their
Love
,
and
their
Faith
,
appropriating
those
Comforts
and
Priviledges
.
Yea
,
the
very
Treasury
of
all
together
,
Jesus
Christ
himself
is
the
free
Gift
of
this
free
Love
;
he
as
the
greatest
ascertains
all
things
besides
an
unspeakably
less
,
verse
32.
These
two
are
such
mighty
Arguments
,
that
no
difficulty
nor
grief
can
stand
before
them
.
The
Love
of
God
.
He
is
with
us
,
who
then
against
us
?
All
the
World
it
may
be
,
but
that
all
is
nothing
,
once
it
was
nothing
,
it
was
that
God
,
that
is
our
God
that
loves
us
,
and
is
for
us
,
that
made
it
something
,
and
if
he
will
,
it
may
again
be
nothing
;
and
as
it
is
at
its
best
,
it
is
nothing
being
compared
with
an
other
gift
that
he
hath
bestowed
on
us
,
and
having
bestowed
that
,
sure
if
there
be
any
thing
in
this
World
can
do
us
any
good
we
shall
not
want
it
.
He
that
spared
not
his
own
Son
,
but
gave
him
to
the
Death
for
us
,
will
he
not
with
him
give
us
all
things
?
And
to
close
all
,
he
makes
these
two
great
Immunities
good
to
us
in
Christ
;
he
fixes
there
,
we
are
freed
from
all
fear
of
Condemnation
,
or
of
being
hurt
by
Affliction
.
No
Accusation
nor
Guiltiness
can
Annul
the
Righteousness
of
Christ
,
and
that
is
made
ours
;
no
Distress
nor
Suffering
can
cut
us
off
from
the
Love
of
God
;
and
if
it
cannot
do
that
,
we
need
not
fear
it
,
all
other
hazards
are
no
hazard
,
that
being
sure
.
And
in
confidence
of
this
,
the
Apostle
gives
the
Defiance
,
casts
a
Challenge
to
Angels
,
to
Men
,
to
all
the
World
,
upon
these
two
points
.
Who
shall
Accuse
?
Who
shall
Separate
?
Accuse
to
God
,
or
Separate
from
him
.
Whatsoever
times
may
come
,
the
hardest
that
any
can
apprehend
,
or
foretel
,
i●
these
two
be
not
sufficient
furniture
against
them
,
I
know
not
what
is
.
Men
are
commonly
busied
about
other
events
concerning
them
and
theirs
,
what
shall
become
of
this
or
the
other
,
and
what
if
this
or
that
fall
out
,
but
the
Conscience
once
raised
to
this
enquiry
,
the
Soul
being
awake
to
discern
the
hazard
of
Eternal
Death
,
all
other
fears
and
questions
are
drowned
and
lost
in
this
great
Question
.
Am
I
Condemned
or
not
?
Is
my
Sin
Pardon'd
or
no
?
And
then
a
satisfying
Answer
received
concerning
this
,
all
is
quiet
,
the
Soul
reposes
sweetly
on
God
,
and
puts
all
its
other
concernments
into
his
hands
.
Let
him
make
me
poor
and
despised
,
let
him
smite
and
chastise
me
,
he
hath
forgiven
my
Sin
,
all
is
well
.
That
burden
taken
off
,
the
Soul
can
go
light
,
yea
,
can
leap
and
dance
under
all
other
burdens
▪
Oh!
how
it
feels
it self
nimble
,
as
a
man
eased
of
a
load
that
he
was
even
fainting
under
.
Oh!
Blessed
the
man
whose
Sin
is
taken
off
,
lifted
from
his
shoulders
,
that
's
the
word
,
Psal.
32.
1.
laid
over
upon
Christ
,
who
could
bear
the
whole
load
,
and
take
it
away
,
take
it
out
of
sight
,
which
we
could
never
have
done
,
they
'd
have
sunk
us
for
ever
.
That
one
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jo.
1.
signifies
both
,
and
answers
to
the
two
,
Isai.
53.
He
hath
born
our
grief
,
and
carried
our
sorrows
;
lifted
them
away
.
Oh!
how
sweet
a
burden
,
instead
of
this
,
is
that
ingagement
of
Obedience
and
Love
to
him
,
as
our
Redeemer
,
and
that
is
all
he
lays
on
us
;
if
we
follow
him
,
and
bear
his
Cross
,
he
is
our
strength
,
and
bears
both
it
and
us
.
So
then
this
is
the
great
point
,
the
hearts
ease
to
be
Delivered
from
the
Condemning
weight
of
Sin
.
And
certainly
,
while
men
do
not
think
thus
,
their
hearts
have
very
slight
impressions
of
the
truth
of
these
things
.
I
fear
the
most
of
us
scarce
believe
this
condemnation
to
come
,
at
least
very
shallowly
,
and
so
they
cannot
much
consider
the
deliverance
from
it
provided
to
us
in
Jesus
Christ
.
I
cannot
see
how
't
is
possible
for
a
heart
perswaded
of
these
,
to
be
very
careful
about
any
thing
beside
;
you
that
eat
and
drink
,
and
labour
,
and
trade
,
and
bestow
all
your
time
,
either
in
the
pains
,
or
the
pleasures
of
this
Earth
,
what
think
you
of
Eternity
?
Is
it
a
light
thing
for
you
to
perish
for
ever
?
After
a
few
days
vainly
spent
,
to
fall
under
the
Wrath
of
God
for
ever
?
Oh!
that
you
would
be
perswaded
to
think
on
these
things
.
And
you
that
have
an
interest
in
this
free
and
blessed
estate
,
why
are
your
Spirits
so
cold
?
So
infrequent
in
the
thoughts
of
it
?
Why
are
you
not
rejoicing
in
the
Lord
?
Glading
your selves
in
secret
when
you
remember
this
?
Go
the
World
as
it
will
,
my
Sin
is
forgiven
me
;
mistake
me
,
accuse
me
who
so
will
,
my
God
hath
acquitted
me
in
his
Christ
,
and
he
loves
me
,
and
lives
to
intercede
for
me
.
Methinks
I
hear
some
say
,
Ay
,
they
that
could
say
that
might
be
merry
indeed
;
but
,
alas
!
I
have
no
such
assurance
.
Who
can
lay
any
thing
to
the
charge
of
God's
Elect
?
That
's
true
,
but
here
is
the
great
point
of
so
hard
a
resolution
,
am
I
one
of
these
?
That
the
Apostle
doth
thus
specifie
the
owners
of
this
Consolation
,
by
this
high
and
hidden
Character
of
their
Election
,
is
not
to
render
it
doubtful
and
dark
,
for
his
main
aim
on
the
contrary
is
,
both
to
extend
it
,
as
far
as
it
can
go
,
and
to
make
it
as
clear
as
may
be
,
to
all
that
have
interest
in
it
,
but
he
designs
them
by
the
Primitive
Act
of
Love
fixing
on
them
,
so
as
it
is
now
manifested
to
them
in
the
subsequent
effects
,
that
flow
from
the
Elect
called
and
sanctified
,
and
conformed
to
Jesus
Christ
,
both
by
his
Spirit
within
them
,
and
the
Sufferings
that
without
arise
against
them
in
the
World
;
such
,
as
being
the
Sons
of
God
,
are
led
by
the
Spirit
of
God
,
and
walk
not
after
the
flesh
,
but
after
the
spirit
.
And
these
things
indeed
considered
as
their
Characters
,
the
stamp
of
God
on
them
,
the
impressions
of
their
Election
to
life
,
do
check
the
vain
confidence
of
all
Carnal
Ungodly
Professors
of
the
Name
of
Christ
,
and
tell
them
that
their
pretended
Title
to
him
is
a
meer
Delusion
;
certainly
,
whosoever
lies
in
the
love
of
Sin
,
and
takes
the
Flesh
for
his
guide
,
that
accursed
blind
guide
is
leading
him
into
the
Pit
.
What
gross
folly
and
impudence
is
it
for
any
man
,
walking
in
the
Lusts
of
his
own
heart
,
to
fancy
and
aver
himself
to
be
a
Partner
of
that
Redemption
,
whereof
so
great
a
p●●t
is
to
deliver
us
from
the
power
of
our
Iniquities
,
to
renew
our
hearts
,
and
re-unite
them
to
God
,
and
possess
them
with
his
love
.
The
great
Evidence
of
thy
Election
is
Love
.
Thy
love
to
him
gives
certain
testimony
of
his
precedeing
Eternal
Love
to
thee
,
so
are
they
here
designed
,
they
that
love
God
;
thy
chusing
him
is
the
effect
and
evidence
of
his
chusing
thee
.
Now
this
is
not
laborious
,
that
needs
to
be
disputed
amidst
all
thy
frailties
;
feel
the
pulse
of
thine
affection
,
which
way
beats
it
,
and
ask
thy
heart
whether
thou
love
him
or
not
,
in
this
thou
hast
the
Character
of
thy
Election
.
Know
you
not
that
the
redeemed
of
Christ
and
he
are
one
,
they
live
one
life
,
Christ
lives
in
them
,
and
if
any
man
hath
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
as
the
Apostle
declares
in
this
Chapter
.
So
then
,
this
we
are
plainly
to
tell
you
,
and
consider
it
;
you
that
will
not
let
go
your
Sins
to
lay
hold
on
Christ
,
have
as
yet
no
share
in
him
.
But
on
the
other
side
:
The
truth
is
,
that
when
Souls
are
once
set
upon
this
search
,
they
commonly
wind
the
Notion
too
high
,
and
subtilize
too
much
in
the
Dispute
,
and
so
entangle
and
perplex
themselves
,
and
drive
themselves
further
off
from
that
comfort
that
they
are
seeking
after
;
such
measures
and
marks
of
Grace
,
they
set
to
themselves
for
their
Rule
and
Standard
,
and
unless
they
find
those
without
all
Controversie
in
themselves
,
they
will
not
believe
that
they
have
an
interest
in
Christ
,
and
this
blessed
and
safe
estate
in
him
.
To
such
I
would
only
say
,
Are
you
in
a
willing
league
with
any
known
sin
?
Yea
,
would
you
willingly
,
if
you
might
be
saved
in
that
way
,
give
up
your self
to
Voluptuousness
and
Ungodliness
,
and
not
at
all
desire
to
follow
Jesus
Christ
in
the
way
of
Holiness
?
Then
truly
,
I
have
not
any
thing
as
yet
to
say
for
your
Comfort
,
only
there
is
a
Salvation
provided
,
and
the
door
is
yet
open
,
and
your
heart
may
be
changed
.
But
on
the
other
side
,
are
the
desires
of
thy
Soul
after
Christ
,
whole
Christ
,
to
be
Righteousness
,
and
withal
Sanctification
to
thee
?
Wouldst
thou
willingly
give
up
thy self
to
be
ruled
by
him
,
and
have
him
thy
King
?
Handst
thou
rather
chuse
to
suffer
the
greatest
Affliction
for
his
sake
,
to
Honour
him
,
than
commit
the
least
Sin
to
displ●ase
him
?
Doth
thy
Heart
go
out
after
him
,
when
thou
hea●est
him
spoke
of
?
Dost
thou
account
him
thy
T●easure
,
so
that
all
the
World
sounds
but
as
an
empty
Shell
to
thee
,
when
he
is
named
?
Says
thy
Soul
within
thee
,
Oh!
that
he
were
mine
?
And
,
oh
!
that
I
were
his
,
that
I
could
please
him
,
and
live
to
him
?
Then
do
not
toss
thy
Spirit
,
and
jangle
and
spin
out
thy
thoughts
in
fruitless
,
endless
doubtings
,
but
close
with
this
as
thy
Portion
,
and
be
of
good
Comfort
,
thy
sins
are
,
or
will
be
forgiven
thee
.
I
add
yet
further
,
if
thou
sayest
yet
,
that
thou
findest
none
of
all
this
,
yet
I
say
there
is
warrant
for
thee
,
to
believe
and
lay
hold
on
this
Righteousness
here
held
forth
,
to
the
end
that
thou
mayest
then
find
those
things
in
thee
,
and
find
comfort
in
them
.
Thou
art
convinc'd
of
Ungodliness
,
than
believe
on
him
that
justifies
the
Ungodly
,
thou
art
Condemned
,
yet
Christ
is
dead
and
risen
,
fly
to
him
as
such
,
as
the
Lamb
slain
,
he
that
was
dead
and
is
alive
,
and
then
say
,
who
is
he
that
Condemneth
?
It
is
Christ
that
died
,
or
rather
that
is
risen
.
Who
shall
Accuse
?
'T
is
true
they
may
clamour
and
make
a
noise
,
both
Satan
and
thy
Conscience
,
but
how
can
they
fasten
any
Accusation
on
thee
?
If
they
dare
Accuse
,
yet
they
cannot
Condemn
,
when
the
Judg
hath
acquitted
thee
,
and
declared
thee
free
,
who
is
greater
than
all
,
and
hath
the
absolute
power
of
the
Sentence
;
all
Charges
,
and
Libels
come
too
late
after
he
hath
once
pronounc'd
a
Soul
Righteous
.
And
who
shall
Condemn
,
it
is
Christ
that
died
,
if
the
Sentence
of
the
Law
be
brought
forth
?
Yet
here
's
the
answer
,
It
ought
not
to
be
twice
satisfied
;
now
once
it
is
in
Christ
,
he
hath
died
,
and
that
stands
for
the
Believer
.
Whosoever
flies
to
him
,
and
lays
hold
on
him
for
life
,
he
cannot
die
again
;
nor
canst
thou
die
,
for
whom
he
died
once
,
or
rather
is
risen
;
that
raises
the
assurance
higher
,
and
sets
it
firmer
,
for
this
evidences
that
in
his
death
all
was
payed
,
when
he
being
the
Surety
,
and
seized
on
for
the
Debt
,
and
once
Deaths
Prisoner
,
yet
was
set
free
.
This
clears
the
matter
that
there
is
no
more
to
be
said
,
and
yet
further
,
in
sign
that
all
is
done
,
he
is
raised
to
the
height
of
Honour
above
all
Principalities
and
Powers
,
is
set
at
the
right
hand
of
the
Father
,
and
there
he
sits
and
lives
to
make
Intercession
,
to
sue
out
the
fulfilling
of
all
for
Believers
,
the
bringing
of
them
home
,
lives
to
see
all
made
good
that
he
Died
and
Covenanted
for
;
so
now
his
righteousness
is
thine
that
believest
,
any
challenge
must
meet
with
Christ
first
,
and
if
it
seize
not
on
him
,
it
cannot
light
on
thee
,
for
thou
art
in
him
,
married
to
him
.
And
the
same
triumph
that
he
speaks
,
Isaiah
50.
8.
whence
these
words
are
borrowed
that
is
made
thine
,
and
thou
mayest
now
speak
it
in
him
.
I
know
not
what
can
cast
him
down
that
hath
this
word
to
rest
upon
,
and
to
comfort
himself
in
.
SERMON
XVII
▪
Rom.
VIII
.
35
,
&c.
Who
shall
separate
us
from
the
love
of
Christ
?
Shall
tribulation
,
or
distress
,
or
persecution
or
●amine
,
or
nak●dness
,
or
peril
,
or
sword
?
&c.
IS
this
he
that
so
lately
cry'd
out
,
O
wretched
Man
that
I
am
!
Who
shall
deliver
me
?
That
now
triumphs
,
O
happy
Man
!
Who
shall
separate
us
from
the
love
of
Christ
?
Yes
,
t
is
the
same
.
Pained
then
with
the
thoughts
of
that
miserable
conjunction
,
with
a
Body
of
Death
,
and
so
crying
out
,
who
will
deliver
?
Who
will
separate
me
from
that
now
?
Now
he
hath
found
a
Deliverer
to
do
that
for
him
,
to
whom
he
is
for
ever
united
,
and
he
glories
now
in
his
inseparable
Union
,
and
unalterable
Love
,
that
none
can
divide
him
from
;
yea
,
it
is
through
him
,
that
presently
after
that
word
of
complaint
he
praises
God
,
and
now
in
him
he
triumphs
.
So
vast
a
difference
is
there
betwixt
a
Christian
taken
in
himself
,
and
in
Christ
,
when
he
views
himself
in
himself
,
then
nothing
but
wretched
,
and
wretched
,
a
polluted
perishing
Wretch
;
but
then
he
looks
again
,
and
sees
himself
in
Christ
,
and
there
he
's
rich
,
and
safe
,
and
happy
,
he
triumphs
,
and
he
glories
in
it
above
all
the
painted
Prosperities
,
and
against
all
the
hor●id
Adversities
of
the
World
,
he
lives
in
his
Christ
content
and
happy
,
and
laughs
at
all
Enemies
.
And
he
extends
his
triumph
,
he
makes
a
common
good
of
it
to
all
Believers
,
speaks
it
in
their
name
,
who
shall
separate
us
,
and
would
have
them
partake
of
the
same
confidence
,
and
speak
in
the
same
stile
with
him
.
It
is
vain
that
men
fancy
these
to
be
expressions
of
Revelations
,
or
some
singularly
priviledg'd
Assurances
,
then
they
would
not
suit
their
end
,
which
is
clearly
and
undoubtedly
the
encouragement
of
all
the
Children
of
God
,
upon
grounds
that
are
peculiar
to
them
from
all
the
rest
of
the
World
,
but
common
to
them
all
,
in
all
Ages
,
and
all
varieties
of
condition
.
It
is
true
,
all
of
them
have
not
a
like
clear
and
firm
apprehension
of
their
happy
and
sure
estate
,
and
scarce
any
of
them
are
alike
at
all
times
,
yet
they
have
all
and
always
the
same
right
to
this
estate
,
and
to
the
comfort
of
it
,
and
when
they
stand
in
a
right
light
to
view
it
,
they
do
see
it
so
,
and
rejoice
in
it
.
There
be
indeed
some
kind
of
assurances
that
are
more
rare
and
extraordinary
,
some
immediate
glances
,
or
co●uscations
of
the
love
of
God
upon
the
Soul
of
a
Believer
;
a
smile
of
his
Countenance
,
and
this
doth
exceedingly
refresh
,
yea
,
ravish
the
Soul
,
and
enables
it
mightily
for
Duties
and
Sufferings
.
These
he
dispenses
arbitrarily
and
freely
where
and
when
he
will
;
some
weaker
Christians
sometimes
have
them
,
while
stronger
are
strangers
to
them
,
the
Lord
training
them
to
live
more
contentedly
by
Faith
till
the
day
of
Vision
come
.
And
that
is
the
other
,
the
less
ex●atical
,
but
the
more
constant
and
fixed
kind
of
assurance
,
the
proper
assurance
of
Faith
,
the
Soul
by
believing
cleaves
unto
God
in
Christ
as
he
offers
himself
in
the
Gospel
,
and
thence
is
possest
with
a
sweet
and
calm
perswasion
of
his
love
,
that
being
the
proper
work
to
appropriate
him
,
to
make
Christ
,
and
in
him
Eternal
Life
,
ours
;
so
't
is
the
proper
result
and
fruit
of
that
its
acting
,
especially
when
it
acts
any
thing
strongly
to
quiet
the
Soul
in
him
.
Then
being
Justified
by
Faith
,
we
have
peace
with
God
,
through
our
Lord
Jesus
Christ
,
and
from
that
Peace
,
Joy
;
yea
▪
even
glorying
in
Tribulation
,
as
there
follows
.
And
these
springing
not
from
an
extraordinary
sense
or
view
,
but
from
the
very
innate
Vertue
of
Faith
working
kindly
,
and
according
to
its
own
Nature
.
Therefore
many
Christians
do
prejudice
their
own
Comfort
,
and
darken
their
Spirits
,
by
not
giving
freedom
to
Faith
,
to
act
according
to
its
Nature
and
proper
Principles
;
they
will
not
believe
till
they
find
some
evidence
,
or
assurance
,
which
is
quite
to
invert
the
order
of
the
thing
,
and
to
look
for
Fruit
without
settling
a
Root
for
it
to
grow
from
.
Would
you
take
Christ
upon
the
absolute
word
of
promise
tendring
him
to
you
,
and
rest
on
him
,
so
this
would
ingraft
you
into
life
it self
,
for
that
he
is
,
and
so
those
Fruits
of
the
Holy
Ghost
would
bud
and
flourish
in
your
hearts
;
from
that
very
believing
on
him
,
would
arise
this
perswasion
,
yea
,
even
to
a
gloriation
,
and
an
humble
boasting
in
his
love
,
who
shall
accuse
,
who
shall
condemn
,
who
shall
separate
.
The
undivided
Companion
,
and
undoubted
Helper
and
Preserver
of
this
confidence
of
Faith
,
is
an
active
love
to
Christ
,
a
constant
study
of
Holiness
,
and
strife
against
Sin
,
which
is
the
grand
enemy
of
Faith
,
that
obstructs
the
very
Vital
Spirits
of
Faith
,
that
makes
it
sickly
and
heavy
in
its
actings
,
and
causes
the
Palsie
in
the
hand
of
Faith
,
that
it
cannot
lay
so
fast
hold
.
Therefore
this
you
would
be
careful
of
,
yea
,
know
that
of
necessity
it
attends
Faith
,
and
as
Faith
grows
,
Holiness
will
grow
,
and
Holiness
growing
will
mutually
strengthen
and
establish
Faith
;
the
Comforts
of
the
Holy
Ghost
are
holy
purifying
Comforts
,
and
the
more
the
Soul
is
purify'd
,
and
made
holy
,
the
more
is
it
cleared
and
enlarged
,
to
receive
much
of
these
Comforts
.
Blessed
are
the
pure
heart
,
they
shall
see
God
;
Unholiness
is
as
damps
and
filthy
mists
in
the
Soul
,
it
darkens
all
.
Hence
it
is
evident
in
what
way
Christians
may
and
ought
to
aspire
to
this
Assurance
,
it
is
their
Portion
,
and
in
this
way
they
are
to
aspire
to
it
,
and
shall
find
it
,
if
not
presently
,
yet
let
them
wait
and
go
on
in
this
way
,
they
shall
not
miscarry
.
Again
it
appears
,
that
this
assurance
is
no
enemy
to
Holy
Diligence
,
nor
friend
of
Carnal
Security
;
on
the
contrary
,
it
is
the
only
thing
that
doth
eminently
ennoble
and
embolden
the
Soul
for
all
adventures
and
services
.
Base
fears
and
doubtings
,
wherein
some
place
much
of
Religion
,
and
many
weak
Christians
seem
to
be
in
that
mistake
,
to
think
it
a
kind
of
holy
spiritual
temper
to
be
questioning
and
doubting
.
I
say
,
these
base
fears
can
never
produce
any
thing
truly
generous
,
no
height
of
obedience
,
they
do
nothing
but
entangle
and
disable
the
Soul
for
every
good
work
,
perfect
love
casts
out
this
fear
,
and
works
a
sweet
unperplexing
fear
,
a
holy
wariness
not
to
offend
,
which
fears
nothing
else
.
And
this
confidence
of
Love
is
the
great
secret
of
Comfort
,
and
of
Ability
to
do
God
service
.
Nothing
makes
so
strong
and
healthful
a
Constitution
of
Soul
as
pure
Love
,
it
dares
submit
to
God
,
and
resign
it self
to
him
,
it
dare
venture
it self
in
his
hand
,
and
trust
his
word
,
and
seeks
no
more
but
how
to
please
him
.
A
heart
thus
composed
,
goes
readily
and
chearfully
unto
all
services
,
to
do
,
to
suffer
,
to
live
,
to
die
,
at
his
pleasure
,
and
firmly
stands
to
this
,
that
nothing
can
separate
it
from
that
which
is
sufficient
to
it
,
which
is
all
its
happiness
,
the
love
of
God
in
Christ
Jesus
.
That
is
indeed
his
love
to
us
,
but
so
as
it
includes
inseparably
the
inseparableness
of
our
love
to
him
;
for
observe
the
things
specify'd
as
most
likely
,
if
any
thing
,
to
separate
us
;
Shall
tribulation
,
distress
,
&c.
Now
these
especially
,
being
endured
for
his
sake
,
cannot
immediately
have
any
likely
Visage
of
altering
his
love
to
us
,
but
rather
confirm
us
in
it
;
but
these
shall
not
separate
us
neither
,
by
altering
our
love
to
him
,
by
driving
us
from
him
,
and
carrying
us
into
any
way
of
defection
,
or
denial
of
his
Name
,
and
so
cut
us
off
from
our
union
with
him
,
and
interest
in
his
love
;
and
that
is
the
way
wherein
the
weak
Christian
will
most
apprehend
the
hazard
of
Separation
.
Now
the
Apostle
speaks
his
own
sense
,
and
would
raise
in
his
Brethren
the
same
confidence
as
to
that
danger
.
No
fear
;
not
one
of
these
things
shall
be
able
to
carry
us
away
;
these
mighty
Waves
shall
not
unsettle
our
Faith
,
nor
quench
the
flame
of
our
Love
,
we
shall
be
Victors
and
more
,
in
all
,
but
how
?
Through
him
that
hath
loved
us
.
This
his
love
makes
sure
ours
,
he
hath
such
hold
of
our
hearts
as
he
will
not
let
go
,
nor
suffer
us
to
let
go
our
hold
;
all
is
fast
by
his
strength
.
He
will
not
lose
us
,
nor
shall
any
be
able
to
pluck
us
out
of
his
hand
.
Jesus
Christ
is
the
Medium
of
this
love
,
the
middle
link
that
keeps
all
safe
together
betwixt
God
and
Man
,
so
close
united
in
his
personal
Nature
,
and
the
persons
of
men
in
and
by
him
,
to
the
Father
.
So
here
it
is
first
called
the
love
of
Christ
,
and
then
in
the
close
,
the
love
of
God
in
Christ
,
the
Soul
first
carry'd
to
him
as
nearest
,
but
so
carry'd
by
him
into
that
Primitive
Love
of
God
that
flows
in
Christ
,
and
that
gave
even
Christ
to
us
as
before
.
And
this
is
the
bottom
truth
,
the
firm
ground
of
the
Saints
perseverance
,
which
men
not
taking
aright
,
must
needs
question
the
matter
,
yea
,
may
put
it
out
of
question
upon
their
suppositions
;
for
if
our
own
purposes
and
strength
were
all
we
had
to
relie
on
,
alas
!
how
soon
were
we
shaken
.
So
the
love
of
God
in
Christ
is
not
only
here
mentioned
as
the
point
of
happiness
from
which
we
cannot
be
removed
,
but
as
the
principle
of
firmness
that
makes
it self
sure
of
us
,
and
us
of
it
,
and
will
not
part
with
us
.
Now
it
is
no
pride
in
a
Christian
,
but
the
truest
humility
to
triumph
and
glory
in
this
.
This
is
it
that
makes
all
sure
;
this
is
the
great
comfort
,
and
the
victory
of
the
Saints
.
He
that
loved
us
,
and
bought
us
so
dear
,
will
not
lightly
slip
from
us
,
yea
,
upon
no
terms
will
he
let
us
go
,
unless
some
stronger
than
he
is
,
meet
with
him
,
and
by
force
bereave
him
of
us
;
which
we
know
is
impossible
.
He
and
his
Father
,
who
are
one
in
themselves
,
and
in
their
strength
,
and
one
in
this
love
,
are
greater
and
stronger
than
all
;
and
he
that
once
overcame
for
us
,
always
overcomes
in
us
.
Thus
he
lets
tentations
and
tribulations
assaule
us
,
and
this
neither
unargues
his
love
,
nor
endangers
his
right
to
us
;
yea
,
it
doth
but
give
proof
and
evidence
of
the
Invincible
firmness
of
both
.
He
suffers
others
to
lie
soft
,
and
sit
warm
,
and
pamper
their
flesh
at
leisure
,
but
he
hath
nobler
business
for
his
Champions
,
his
Worthies
,
and
most
of
all
for
the
stoutest
of
them
,
he
calls
them
forth
to
honourable
Services
,
to
the
hardest
Encounters
he
sets
them
on
,
one
to
fight
with
Sickness
,
another
with
Poverty
,
another
with
Reproaches
,
and
Persecutions
,
with
Prisons
,
and
Irons
,
and
with
Death
it self
;
and
all
this
while
,
loves
he
the
less
,
or
they
him
?
Oh!
No
,
he
looks
on
and
rejoices
to
see
them
do
Valiantly
,
't
is
the
Joy
of
his
heart
,
no
sight
on
Earth
so
sweet
to
him
;
and
't
is
all
the
while
by
his
subduing
,
and
in
his
strength
,
that
they
hold
out
in
the
Conflict
,
and
obtain
the
Conquest
.
And
thus
they
are
the
more
endeared
to
him
by
these
Services
,
and
these
Adventures
of
love
for
him
,
and
he
still
likewise
is
the
more
endeared
to
them
;
certainly
the
more
any
one
suffers
for
Christ
,
the
more
he
loves
Christ
,
as
love
doth
grow
and
engage
it self
by
all
it
does
and
suffers
,
and
burns
hotter
by
what
it
encounters
and
overcomes
,
as
by
fewel
added
to
it
,
as
to
Jesus
Christ
by
what
he
suffered
for
us
we
are
the
dearer
to
him
,
so
he
is
to
us
by
all
we
suffer
for
his
sake
.
Love
grows
most
by
opposition
from
others
whosoever
,
when
it
is
sure
of
acceptance
,
and
the
correspondence
of
mutual
love
in
the
party
loved
.
Above
all
this
heavenly
Divine
Love
is
strong
as
Death
,
a
vel●ement
flame
,
a
flame
of
God
indeed
,
as
the
word
is
,
and
many
waters
cannot
quench
it
,
not
all
these
that
here
follow
one
another
,
Tribulation
,
Distress
,
Persecution
,
Famine
,
Nakedness
,
Peril
,
Sword
,
yea
,
in
the
midst
of
these
,
I
say
,
it
grows
;
the
Soul
cleaves
closer
to
Christ
,
the
more
attempts
are
made
to
remove
it
from
him
,
though
killed
all
the
day
long
.
(
This
passage
from
the
Psalm
,
is
most
sit
both
to
testifie
,
that
Persecution
is
not
unusually
the
lot
of
the
Saints
,
and
to
give
instance
of
their
firm
adherence
to
God
in
all
troubles
,
as
the
Church
there
professeth
,
and
if
the
Saints
in
that
dispensation
could
reckon
in
such
a
manner
,
much
more
ought
Christians
,
upon
a
clearer
discovery
of
the
Covenant
of
Grace
,
and
their
union
with
God
in
Christ
)
The
Saints
are
as
in
a
common
Butchery
in
the
World
,
yet
not
only
as
Sheep
for
the
Slaughter
,
but
sometimes
as
Sheep
for
the
Altar
,
men
thinking
it
as
Sacrifice
.
They
that
kill
you
(
says
our
Saviour
)
shall
think
they
do
God
service
;
yet
even
this
pulls
not
from
him
,
they
part
with
life
;
Ay
,
why
not
,
this
life
is
but
a
death
,
and
he
is
our
life
for
whom
we
lose
it
.
All
these
do
but
increase
the
victories
and
triumphs
of
Love
,
and
make
it
more
glorious
;
as
they
tell
of
her
multiplying
labours
to
that
Champion
they
are
not
only
Conquerors
,
but
more
than
Conquerors
,
by
multiply'd
Victories
,
and
they
gain
in
them
all
both
more
honour
,
and
more
strength
;
they
are
the
fitter
for
new
adventures
,
and
so
more
than
simple
Conquerors
.
We
overcome
,
and
are
sure
not
to
lose
former
Conquests
,
but
to
add
more
,
and
Conquer
on
to
the
end
,
which
other
Conquerors
are
not
sure
of
;
oftentimes
they
out-live
their
own
Successes
and
Renown
,
and
lose
on
a
sudden
what
they
have
been
gaining
a
whole
life
time
;
not
so
here
.
We
are
secured
in
the
Author
of
our
Victories
,
't
is
through
him
that
hath
loved
us
,
and
he
cannot
grow
less
,
yea
,
shall
still
grow
greater
,
till
all
his
Enemies
be
made
his
Footstool
.
Having
given
the
Challenge
,
and
finding
none
to
answer
,
and
that
all
,
the
most
apparent
,
are
in
a
most
Rhetorical
Accumulation
silenced
;
Tribulation
,
Distress
,
Persecution
,
Famine
,
Nakedness
,
Peril
,
Sword
,
&c.
He
goes
on
confidently
in
the
triumph
,
and
avers
his
assurance
of
full
and
final
Victory
against
all
imaginable
power
of
all
the
Creatures
,
neither
Death
nor
Life
,
nor
the
fear
of
the
most
terrible
Death
;
nor
the
hope
,
or
love
of
the
most
desirable
life
:
And
in
the
height
of
this
Courage
and
Confidence
,
he
supposes
impossible
Enemies
,
Angels
,
Principalities
,
&c.
unless
you
take
it
of
the
Angels
of
Darkness
only
,
but
if
it
could
be
possible
that
the
other
should
offer
at
such
a
thing
,
they
would
be
too
weak
for
it
.
No
sense
of
any
present
things
,
or
apprehensions
of
things
to
come
,
not
any
thing
within
the
vast
circle
of
the
World
above
or
below
,
nor
any
Creature
can
do
it
.
Here
Sin
is
not
specify'd
,
because
he
is
speaking
of
outward
oppositions
and
difficulties
expressly
,
and
because
that
is
removed
by
the
former
challenge
,
Who
shall
accuse
?
That
asserting
a
free
and
final
acquittance
of
all
sin
;
a
pardon
of
the
curse
,
which
yet
will
never
encourage
any
of
these
to
sin
,
that
live
in
the
assurance
of
this
love
.
Oh!
no
,
and
these
general
words
do
include
it
too
,
Nothing
present
nor
to
come
,
&c.
So
it
is
carried
clear
,
and
is
the
satisfying
comfort
of
all
that
Jesus
Christ
hath
drawn
after
him
,
and
united
in
his
love
.
'T
is
enough
,
whatsoever
they
may
be
separated
from
,
the
things
or
persons
dearest
in
this
World
,
't
is
no
matter
,
the
Jewel
is
safe
,
none
can
take
my
Christ
from
me
;
and
I
safe
in
him
,
as
his
purchase
,
none
can
take
me
from
him
.
And
being
still
in
his
love
,
and
through
him
in
the
Fathers
love
,
that
is
sufficient
.
What
can
I
fear
?
What
can
I
want
?
All
other
hazards
signifie
nothing
;
how
little
value
are
they
of
?
And
for
how
little
a
while
am
I
in
danger
of
them
?
Methinks
all
should
look
on
a
Believer
with
an
emulous
eye
,
and
wish
his
estate
more
than
a
Kings
.
Alas
!
poor
Creatures
,
rich
men
,
great
men
,
Princes
and
Kings
;
what
vain
things
are
they
that
you
embrace
and
cleave
to
,
whatsoever
they
be
,
soon
must
you
part
;
can
you
say
of
any
of
them
,
who
shall
separate
us
?
Storms
may
arise
,
and
scatter
Ships
that
Sail
fairly
together
in
fair
weather
;
thou
mayest
be
removed
,
by
publick
Commotions
and
Calamities
,
from
thy
sweet
Dwellings
,
and
But
the
Soul
that
is
in
Christ
,
when
other
things
are
pull'd
away
,
he
feels
little
or
nothing
,
he
cleaves
to
Christ
,
and
these
separations
pain
him
not
.
Yea
,
when
that
great
Separatist
,
Death
,
comes
,
that
breaks
all
other
unions
,
even
that
of
the
Soul
and
Body
,
yet
so
far
is
it
from
separating
the
Believers
Soul
from
its
Beloved
Lord
Jesus
,
that
on
the
contrary
,
it
carries
it
into
the
nearest
union
with
him
,
and
fullest
enjoyment
of
him
for
●ver
.
SERMON
,
XVIII
.
Isaiah
LIX
.
1
,
2.
Behold
,
the
Lords
hand
is
not
shortned
that
it
cannot
save
,
neither
his
ear
heavy
that
it
cannot
hear
,
But
your
iniquities
have
separated
between
you
and
your
God
▪
and
your
sins
have
hid
his
face
from
you
,
that
he
will
not
hear
.
OUR
vain
minds
are
naturally
fruitful
in
nothing
more
than
in
mistakes
of
God
;
for
the
most
part
we
think
not
on
him
,
and
when
we
do
it
,
we
fancy
him
according
to
our
own
affections
,
which
are
wholly
perverse
and
crooked
.
Men
commonly
judg
it
a
vain
thing
to
spend
much
pains
and
time
in
Worshipping
him
,
and
if
they
are
convinc'd
in
this
,
and
tied
to
it
by
the
profession
of
his
Name
,
then
they
think
all
Religion
is
a
Shell
of
external
diligences
and
observances
,
and
count
it
strange
if
this
be
not
accepted
.
In
the
former
Chapter
we
find
this
,
in
the
Prophets
contest
with
the
people
,
about
their
Fasting
,
and
their
opinion
of
it
;
he
cuts
up
their
Sacrifices
,
and
lets
them
see
what
was
within
,
the
skin
was
sound
and
look'd
well
,
but
being
opened
,
the
entrails
were
found
rotten
.
And
here
he
enters
into
another
contest
,
against
the
Latent
Atheism
of
their
hearts
;
who
after
their
manner
of
seeking
God
,
not
finding
him
,
and
not
being
delivered
,
are
ready
to
think
that
he
either
cannot
,
or
will
not
help
,
and
rather
rest
on
that
gross
mistake
,
than
enquire
into
themselves
for
the
true
cause
of
their
continuing
Calamities
;
they
incline
rather
to
think
't
is
some
Indisposition
in
God
to
help
,
than
what
it
truly
is
,
a
want
of
Reformation
in
themselves
that
hinder
it
.
It
is
not
likely
that
they
would
say
thus
,
not
speak
it
out
in
plain
terms
,
no
,
nor
possibly
not
speak
it
formally
and
distinctly
within
,
not
so
much
as
in
their
thoughts
,
and
yet
they
might
have
a
confus'd
dark
conceit
of
this
.
And
much
of
the
Atheism
of
mans
heart
is
of
this
fashion
,
not
formed
into
resolv'd
Propositions
,
but
Latent
[
*
](A47646-e22040-b)
*
Ezek.
8.
Behind
the
Wall
.
,
in
confus'd
Notions
of
it
,
scarce
discernable
by
himself
,
at
least
,
not
search'd
out
and
discerned
in
his
own
Breast
;
there
they
are
,
and
he
sees
them
not
.
Not
written
assertions
,
but
flying
fumes
,
filling
the
Soul
,
and
hindering
it
to
read
the
Characters
of
God
that
are
writ
upon
the
Conscience
.
Impenitency
of
men
,
in
any
condition
,
and
particularly
under
distress
,
is
from
the
want
of
clear
apprehensions
,
and
deep
perswasions
of
God
,
of
his
Just
Anger
provok'd
by
their
Sin
,
and
of
his
sweetness
and
readiness
to
forgive
,
and
embrace
a
returning
Sinner
,
his
Soveraign
power
,
able
to
rid
them
out
of
the
greatest
trouble
,
his
Ear
quick
enough
to
hear
the
cries
,
yea
,
the
least
whispering
of
a
humbled
heart
in
the
lowest
deep
of
his
sorrow
,
and
his
Arm
long
enough
to
reach
them
▪
and
strong
enough
to
draw
them
forth
.
He
that
comes
unto
God
must
believe
that
he
is
,
says
the
Apostle
.
So
certainly
,
he
that
believes
that
,
must
come
;
it
will
sweetly
constrain
him
,
he
cannot
but
come
that
is
so
perswaded
.
Were
mens
hearts
much
imprest
with
that
belief
in
all
their
troubles
,
they
would
eye
men
less
,
and
God
more
,
and
without
delay
they
would
fasten
upon
the
Churches
resolution
,
Hosea
6.
1.
Come
and
let
us
return
unto
the
Lord
,
for
he
hath
torn
,
and
he
will
heal
us
;
he
hath
smitten
,
and
he
will
bind
us
up
,
&c.
And
this
is
the
very
thing
that
the
Prophet
would
here
perswade
to
by
this
present
Doctrin
;
and
having
impleaded
them
guilty
,
he
sets
them
a
Copy
of
humble
Confession
,
ver.
12.
&c.
Hence
the
frequent
complaints
in
the
Psalm
,
Why
hidest
thou
thy self
?
So
Psal.
22.
2.
I
cry
,
but
no
hearing
.
In
the
words
of
these
two
Verses
,
these
two
things
appear
:
A
sad
condition
,
and
the
true
cause
of
it
.
The
condition
,
I
think
,
I
have
reason
to
call
sad
;
't
is
God
hiding
his
face
that
he
will
not
hear
.
This
may
be
the
personal
estate
of
his
Children
,
or
the
publick
estate
of
his
Church
.
From
a
Soul
he
hides
his
face
,
not
so
much
in
the
withdrawing
of
sensible
Comforts
,
and
sweet
tastes
of
Joy
,
which
to
many
are
scarce
known
,
and
to
such
as
do
know
them
,
commonly
do
not
continue
very
long
,
but
it
is
a
suspension
of
that
lively
influence
of
his
Divine
power
,
for
raising
the
mind
to
the
Contemplation
of
him
,
and
Communion
with
him
in
Prayer
and
Meditation
,
which
yet
may
be
,
were
those
relishes
and
senses
of
Joy
are
not
,
and
the
returns
of
it
appear
in
beating
down
the
power
of
Sin
,
or
abating
and
subduing
it
,
making
the
heart
more
pure
and
heavenly
,
more
to
live
by
Faith
in
Christ
,
to
be
often
at
the
Throne
of
Grace
,
and
to
receive
gracious
answers
,
supplies
of
wants
,
and
assistances
against
tentations
.
Now
when
there
is
a
cessation
and
obstruction
of
these
,
and
such
like
workings
,
the
face
of
God
is
hid
,
the
Soul
is
at
a
loss
,
seeks
still
and
cannot
find
him
whom
it
loveth
.
And
in
this
condition
,
it
cannot
take
comfort
in
other
things
,
they
are
too
low
,
't
is
a
higher
and
nobler
desire
than
to
be
satisfy'd
,
or
diverted
,
with
the
Childish
things
,
that
even
men
delight
in
,
that
know
not
God
,
't
is
a
Love
sickness
which
nothing
can
cure
,
but
the
presence
and
love
of
the
party
loved
;
yea
,
nothing
can
so
much
as
allay
the
pain
,
and
give
an
interval
of
ease
,
or
recover
a
fainting
Fit
,
but
some
good
word
or
look
,
or
at
least
some
kind
message
from
him
.
Set
thee
in
a
Palace
,
and
all
delights
about
thee
,
and
a
Crown
on
thy
Head
,
yet
if
his
love
has
ceas'd
on
thy
heart
,
these
are
all
nothing
without
him
.
It
was
after
David
was
advanc'd
to
his
Kingdom
,
Psal.
30.
And
is
in
the
Psalm
of
the
Dedication
of
his
Royal
House
,
that
he
said
,
Thou
hidst
thy
face
,
and
I
was
troubled
.
All
is
dark
,
all
the
shining
Marble
,
and
the
Gold
,
and
Azure
,
lose
their
lustre
,
when
thou
a●t
not
here
dwelling
with
me
.
And
thus
for
the
Church
,
God
is
the
proper
light
,
the
beauty
,
the
life
of
it
,
deck
it
with
all
this
Worlds
splendour
,
with
all
the
dresses
of
pompous
Worship
,
these
are
not
its
genuine
beauty
,
and
they
provoke
him
,
who
is
its
ornament
,
(
as
is
Jer.
2.
32.
)
to
depart
;
but
give
it
the
native
purity
and
beauty
of
holy
Ministers
,
and
Ordinan●es
well
regulated
,
yet
even
that
is
but
a
dead
comeliness
,
proportion
,
and
feature
,
without
life
,
when
God
is
absent
.
And
for
matter
of
deliverances
and
working
for
her
,
which
is
here
the
thing
in
hand
,
none
can
do
any
thing
in
that
,
not
the
wisest
,
nor
the
best
of
men
,
with
all
their
combined
Wit
and
Strength
,
when
he
retires
and
comes
not
forth
,
doth
not
shew
himself
on
the
behalf
of
his
people
,
and
work
their
works
for
them
.
These
have
,
it
may
be
,
some
kind
of
Prayer
possibly
,
they
offer
at
extraordinaries
,
and
yet
obtain
nothing
,
are
not
heard
,
the
sadest
note
in
all
the
Song
of
Lament.
3.
43
,
44.
Thou
hast
covered
with
anger
,
and
persecuted
us
;
thou
hast
slain
,
thou
hast
not
pitied
.
Thou
hast
●overed
thy self
with
a
Cloud
,
that
our
Prayer
should
not
pass
through
.
Still
,
while
that
Door
stands
open
,
there
is
hope
and
remedy
for
other
evils
,
but
that
being
shut
,
what
can
a
People
,
or
a
Soul
expect
,
but
growing
troubles
,
one
sorrow
upon
the
back
of
another
;
yea
,
that
is
the
great
trouble
,
the
hiding
of
his
face
,
and
refusing
to
hear
.
Observe
Job
34.
29.
When
he
giveth
peace
,
who
then
can
make
trouble
?
Now
the
other
in
the
same
terms
would
have
been
,
when
he
makes
trouble
who
can
give
peace
?
But
instead
,
't
is
,
when
he
hides
his
face
who
then
can
behold
him
?
No
peace
but
in
beholding
him
;
and
nothing
but
trouble
,
that
is
the
grand
trouble
,
when
he
hides
his
face
,
and
it
is
express'd
,
in
both
cases
,
whether
it
be
Personal
or
National
,
whether
against
a
Nation
or
a
man
only
.
This
is
the
thing
wherein
the
strength
of
other
troubles
lie
,
that
gives
them
weight
,
when
they
impart
and
signifie
thus
much
,
that
the
face
of
God
is
hid
from
a
Soul
or
a
People
.
We
ought
to
enquire
if
this
be
not
our
condition
at
this
time
,
hath
he
not
hid
his
face
from
us
?
Are
we
not
left
in
the
dark
,
that
we
know
not
which
way
to
turn
us
?
Either
we
must
sit
still
and
do
nothing
,
for
if
we
stir
we
do
but
rush
one
upon
another
,
as
in
darkness
,
contesting
each
to
have
the
way
,
and
yet
when
we
have
it
given
us
,
we
know
not
well
which
way
to
go
.
And
we
think
to
be
cleared
,
but
it
fails
us
,
as
in
this
Chapter
,
ver.
9.
We
wait
for
light
but
behold
obscurity
,
for
brightness
,
but
we
walk
in
darkness
,
we
grope
for
the
Wall
as
blind
,
and
stumble
at
Noon
day
as
in
the
Night
,
our
Counsels
strangely
darkened
,
and
no
right
understanding
one
of
another
.
By
all
debates
little
or
no
clearing
of
things
attained
,
but
our
passions
are
more
enflamed
,
and
parties
are
further
off
,
the
light
of
sound
Judgment
gone
,
and
with
it
the
heat
of
Love
,
instead
of
which
that
miserable
Infernal
heat
,
heat
without
light
,
mutual
hatreds
and
revilings
,
both
sides
(
verbally
at
least
)
agreeing
in
the
general
terms
both
of
their
desires
and
designs
,
and
yet
falling
out
about
modes
and
fashions
of
them
.
And
to
say
no
more
of
Parties
,
the
Enemies
of
Religion
on
both
hands
,
right
and
left
,
in
action
and
in
power
,
and
only
those
that
love
that
,
we
conceive
is
the
way
of
truth
,
standing
as
a
naked
prey
to
whether
of
the
two
shall
prevail
.
Desires
and
Prayers
we
have
presented
,
and
see
as
yet
no
appearance
of
an
issue
,
but
further
confusions
,
even
fasting
to
strife
and
debate
.
And
where
are
there
any
that
look
like
persons
to
stand
in
the
gap
,
lifting
up
holy
hands
,
without
wrath
or
doubting
?
Hearts
are
still
as
unhumbled
,
and
lives
as
unreformed
as
ever
,
new
intestine
troubles
are
most
likely
to
arise
,
few
or
none
laying
it
to
heart
,
and
with
calm
lowly
Spirits
mourning
before
God
for
it
,
Ephraim
against
Manasseth
,
and
Manasseth
against
Ephraim
,
and
they
both
against
Judah
,
and
for
all
this
his
anger
is
not
turned
away
,
but
his
hand
is
stretched
out
still
.
But
generally
men
ought
to
be
less
in
descanting
one
on
another
,
and
more
in
searching
and
enquiring
each
into
himself
,
even
where
it
may
seem
Zeal
,
yet
Nature
and
Passion
may
more
easily
let
in
the
other
,
but
this
Self-search
and
Self-censure
,
is
an
uneasie
task
,
the
most
unpleasant
of
all
things
to
our
Carnal
Self-loving
hearts
;
but
the
heavy
hand
of
God
shall
never
turn
from
us
,
nor
his
gracious
face
turn
towards
us
,
till
there
is
more
of
this
amongst
us
.
Most
say
their
Prayers
,
and
as
they
are
little
worth
,
they
look
little
after
them
,
enquire
not
what
becomes
of
them
.
But
M.
B.
would
we
continue
to
call
,
and
find
favourable
answers
,
we
must
be
more
within
,
the
heart
made
a
Temple
to
God
,
wherein
Sacrifices
do
ascend
,
but
that
they
may
be
accepted
,
it
must
be
purged
of
Idols
,
nothing
left
in
any
corner
,
though
never
so
secret
,
to
stir
the
Jealousie
of
our
God
,
who
sees
through
all
.
O
happy
that
heart
,
that
is
as
Jacob's
House
purg'd
,
in
which
no
more
Idols
are
to
be
found
,
but
the
holy
God
dwelling
there
alone
as
in
his
holy
Temple
.
Behold
,
the
Lords
hand
is
not
shortned
,
&c.
]
Much
of
all
knowledg
lies
in
the
knowledg
of
causes
,
and
in
practical
things
much
of
the
right
ordering
them
depends
on
it
;
the
true
cause
of
a
disease
found
out
is
half
the
cure
.
Here
we
have
the
miseries
of
an
afflicted
people
reduced
to
their
real
cause
;
that
which
is
not
the
cause
is
first
removed
.
Behold
the
Lords
hand
is
not
shortned
,
&c.
We
are
not
only
to
be
untaught
this
errour
that
we
think
not
so
,
but
to
be
taught
to
believe
and
think
on
that
truth
,
that
God
is
still
the
same
in
Power
and
Goodness
,
to
keep
up
the
notion
of
it
in
our
hearts
,
so
we
may
call
in
past
experiences
,
and
relations
of
Gods
former
workings
for
his
people
,
and
that
with
much
use
and
comfort
.
He
that
brought
forth
his
people
out
of
Egypt
with
an
out-stretched
arm
,
as
still
they
are
reminded
of
that
Deliverance
by
the
Prophets
,
and
called
to
look
on
it
,
as
the
great
instance
and
pledge
of
their
restorement
by
the
same
hand
,
can
again
deliver
his
people
when
at
the
lowest
,
Isai.
50.
2.
where
the
like
words
to
these
.
And
in
this
belief
we
shall
not
faint
in
the
time
of
deep
distress
,
our
own
,
or
the
Churches
;
knowing
the
unalterable
,
invincible
,
infinite
power
of
our
God
,
that
all
the
strength
of
all
enemies
is
nothing
,
and
less
than
nothing
to
his
,
their
devices
knots
of
straw
.
What
is
it
that
is
to
be
done
for
his
Church
,
if
her
and
his
glory
be
interested
in
it
?
There
remains
no
question
in
point
of
difficulty
,
that
hath
no
place
with
him
.
The
more
difficult
,
yea
impossible
for
us
,
or
any
humane
strength
,
the
more
fit
work
for
him
;
because
it
is
hard
for
you
,
shall
it
also
he
hard
for
me
?
saith
the
Lord
in
the
Prophet
.
And
where
Jeremy
uses
that
argument
in
Prayer
,
he
hath
his
answer
returned
in
the
same
words
,
as
the
Eccho
to
the
Prayer
,
resounding
from
Heaven
,
Jer.
32.
17
,
27.
and
that
in
relation
to
the
great
reduction
of
the
Jews
from
Babylon
,
as
is
expressly
promis'd
,
ver.
36
,
37
,
&c.
And
there
the
Prophet
gives
that
first
great
example
of
Divine
power
,
the
forming
of
the
World
,
ver.
17.
Behold
thou
hast
made
the
heaven
and
the
earth
by
thy
great
power
.
Men
think
't
is
an
easie
common
belief
,
and
that
none
doubt
of
the
Omnipotency
of
God
.
But
oh
!
the
undaunted
confidence
it
would
give
to
the
heart
,
being
indeed
firmly
believ'd
,
and
wisely
used
and
applied
to
particular
exigencies
.
Men
either
doubt
,
or
which
upon
the
matter
,
for
the
use
of
it
is
all
one
,
they
forget
who
the
Lord
is
,
when
their
hearts
misgive
them
,
because
of
the
Churches
weakness
,
and
the
Enemies
power
.
What
is
that
upon
the
matter
?
Remember
whose
is
the
Church
,
Gods
,
and
what
his
power
is
,
and
then
see
if
thou
canst
find
any
cause
of
fear
,
Isai.
41.
14
,
Fear
not
,
thou
Worm
Jacob
,
and
ye
men
few
,
or
weak
men
of
Israel
.
So
the
word
is
,
I
will
help
thee
,
saith
the
Lord
,
and
thy
Redeemer
,
the
holy
one
of
Israel
.
So
Isai.
51.
12.
I
,
even
I
am
he
,
that
comforteth
you
,
(
there
is
the
strength
of
it
)
who
art
thou
,
that
thou
shouldest
be
afraid
of
a
man
that
shall
die
,
and
of
the
Son
of
man
,
which
shall
be
made
as
grass
?
And
forgettest
,
ver.
13.
the
Lord
thy
Maker
that
stretched
forth
the
Heavens
,
and
laid
the
foundations
of
the
Earth
,
&c.
Do
but
think
aright
on
him
,
and
then
see
if
it
be
possible
for
thee
to
fear
.
All
thy
little
doubts
and
despondencies
of
mind
will
fly
and
vanish
away
before
one
clear
thought
of
thy
God
.
Though
the
World
were
turning
upside
down
,
it
shall
go
well
with
them
that
fear
him
.
And
as
this
apprehension
of
God
strengthens
Faith
,
so
it
quickens
Prayer
,
it
stirs
thee
up
to
seek
to
him
for
help
,
when
thou
knowest
and
remembrest
that
there
it
is
;
there
is
help
in
him
,
power
enough
,
and
no
want
of
readiness
and
good
will
neither
,
if
we
apply
our selves
to
seek
him
aright
,
his
hand
is
as
strong
to
save
,
and
his
ear
as
quick
to
hear
as
ever
,
and
in
this
that
his
ear
is
not
heavy
,
is
both
signify'd
his
speedy
and
certain
knowledg
of
all
Requests
sent
up
to
him
,
and
his
gracious
Inclination
to
receive
them
.
Now
these
perswasions
do
undoubtedly
draw
up
the
heart
towards
him
.
Again
,
as
they
strengthen
Faith
and
quicken
Prayer
,
they
teach
us
Repentance
,
direct
us
inward
to
Self-examination
,
to
the
searching
,
and
finding
out
,
and
purging
out
of
sin
.
When
Deliverance
is
delayed
,
for
we
are
sure
it
stops
not
upon
either
of
these
on
Gods
part
,
either
shortness
of
his
hand
,
or
dulness
of
his
ear
.
Whence
is
it
then
?
Certainly
it
must
be
somewhat
on
our
side
that
works
against
us
,
and
prejudices
our
desires
.
So
here
,
thus
you
see
the
clear
aim
of
it
,
Behold
the
Lords
hand
is
not
shortned
that
it
cannot
save
,
nor
his
ear
heavy
that
it
cannot
hear
:
What
is
it
then
that
hinders
?
Oh!
it
is
this
,
out
of
all
doubt
,
Your
Iniquities
separate
.
Old
sins
unrepented
of
,
and
new
sins
still
added
,
as
all
unrepentant
Sinners
do
;
now
this
separates
between
you
and
God
,
for
he
is
a
Holy
God
,
a
Just
God
,
hates
Inity
,
and
between
you
and
your
God
,
that
pleads
no
connivance
at
your
sins
,
but
rather
nearer
inspection
,
and
sharper
punishment
,
he
will
be
sanctified
in
these
that
are
near
him
,
in
them
especially
;
their
sin
is
greatned
much
by
that
relation
,
your
God
,
to
sin
against
him
so
grossly
,
so
continuedly
,
with
so
high
a
hand
,
and
so
impenitent
hearts
,
not
reclaim'd
by
all
his
mercies
,
by
the
remembrance
of
his
Covenant
made
with
you
,
and
mercies
bestowed
on
you
,
nor
by
the
fear
of
his
Judgments
threatned
,
nor
by
the
feeling
of
them
inflicted
,
no
returning
nor
relenting
,
not
of
his
own
people
to
their
God
.
Sure
,
you
must
be
yet
more
punisht
.
You
only
have
I
known
of
all
the
families
of
the
earth
,
therefore
will
I
punish
you
for
all
your
Iniquities
.
I
let
others
escape
with
many
things
that
I
cannot
pass
in
you
;
you
fast
and
pray
it
may
be
,
you
howl
and
keep
a
noise
,
but
you
amend
nothing
,
forsake
not
one
sin
,
for
all
your
sufferings
,
and
for
all
your
moanings
and
cries
;
you
would
be
delivered
,
but
do
not
part
with
one
of
your
Lusts
,
or
wicked
Customs
,
even
for
a
Deliverance
,
and
so
the
quarrel
remains
still
.
'T
is
that
that
separates
,
is
as
a
huge
Wall
betwixt
us
,
betwixt
me
and
your
Prayers
,
and
betwixt
you
and
my
helping
hand
,
and
though
I
do
hear
and
could
help
,
yet
I
will
not
till
this
Wall
be
down
;
you
shall
not
see
me
,
nor
find
by
any
gracious
sign
that
I
hear
you
.
This
hides
his
face
that
he
will
not
hear
.
This
way
God
hath
establish'd
in
his
ordinary
methods
with
his
people
,
though
sometimes
he
uses
his
own
priviledg
,
yet
usually
he
links
Sin
and
Calamity
together
,
and
Repentance
and
Deliverance
together
.
Sin
separates
and
hides
his
face
,
not
only
from
a
People
that
professes
his
Name
,
but
even
from
a
Soul
that
really
bears
his
Name
stampt
upon
it
:
Though
it
cannot
fully
,
and
for
ever
cut
off
such
a
Soul
,
yet
in
part
,
and
for
a
time
it
may
,
yea
to
be
sure
,
it
will
separate
,
and
hide
the
face
of
God
from
them
.
Their
daily
inevitable
frailties
do
not
this
,
but
either
a
course
of
careless
walking
,
and
many
little
unlawful
liberties
taken
to
themselves
,
that
will
rise
and
gather
as
a
Cloud
,
and
hide
the
face
of
God
.
Or
some
one
gross
sin
,
especially
if
often
reiterated
,
will
prove
as
a
firm
Stone
Wall
,
or
rather
as
a
Brazen
Wall
,
built
up
by
their
own
hands
betwixt
them
and
Heaven
,
and
will
not
be
so
easily
dissolved
or
broke
down
;
and
yet
till
that
be
,
the
light
of
his
Countenance
,
who
is
the
life
of
the
Soul
,
will
be
eclipsed
,
and
withheld
from
it
.
And
this
consider'd
,
(
besides
that
Law
of
Love
that
will
forbid
so
foul
Ingratitude
,
yet
I
say
,
this
consider'd
,
even
our
own
interest
)
will
make
us
wary
to
sin
,
though
we
were
sure
not
to
be
yet
altogether
separated
from
the
love
of
God
by
it
;
yet
if
thou
that
hast
any
perswasion
of
that
love
,
darest
thou
venture
upon
any
known
sin
?
Thou
art
not
hazardless
and
free
from
all
damage
by
it
,
if
thou
hast
need
of
that
argument
to
restrain
thee
,
then
before
thou
run
upon
't
,
sit
down
and
reckon
the
expence
,
see
what
it
will
cost
thee
if
thou
do
commit
it
,
thou
knowest
that
once
it
cost
the
heart
blood
of
thy
Redeemer
to
exp●ate
it
,
and
is
it
a
light
matter
to
thee
;
and
though
that
paid
all
that
score
,
nothing
thou
canst
suffer
being
able
to
do
any
thing
that
way
,
yet
as
an
unavoidable
present
fruit
of
it
,
it
will
draw
on
this
damage
.
Thou
shalt
be
sure
for
a
time
,
it
may
be
for
a
long
time
,
possibly
most
of
thy
time
,
near
all
thy
days
it
may
darken
much
that
love
of
God
to
thee
,
which
if
thou
doest
but
esteem
of
,
think
on
it
,
it
changes
not
in
him
,
but
a
sad
change
will
Sin
bring
on
thee
,
as
to
thy
sight
and
apprehension
of
it
;
many
a
sweet
hour
of
blest
communion
with
thy
God
shalt
thou
miss
,
and
either
be
dead
,
and
stupid
in
that
want
,
and
mourn
after
him
,
and
yet
find
thy self
,
and
sighs
,
and
tears
hold
out
,
the
Door
shut
,
yea
,
a
dead
Wall
rais'd
betwixt
thee
and
him
,
and
at
best
much
straightning
and
pains
to
take
it
down
again
;
contrary
to
other
Walls
and
Buildings
,
that
are
far
more
easily
pull'd
down
than
built
up
,
but
this
a
great
deal
easier
built
up
than
pull'd
down
.
True
,
thy
God
could
cast
it
down
with
a
Word
,
and
't
is
his
free
Grace
that
must
do
't
otherwise
,
thou
couldst
never
remove
it
,
yet
will
he
have
thee
feel
thy
own
handy
work
,
and
know
thy
folly
.
Thou
must
be
at
pains
to
dig
at
it
,
and
may
be
cost
thee
broken
Bones
in
taking
it
down
,
pieces
of
it
falling
heavy
and
sad
upon
thy
Conscience
,
and
crushing
thee
,
as
David
cry'd
out
at
that
work
,
Psal.
51.
for
a
healing
Word
from
a
God
,
Make
me
to
hear
joy
and
gladness
,
that
the
bones
which
thou
hast
broken
may
rejoyce
;
it
will
force
thee
to
say
,
O
fool
that
I
was
,
what
meant
I
?
Oh!
it
is
good
keeping
near
God
,
and
raising
no
divisions
.
What
are
Sins
?
False
delights
,
but
make
ado
,
and
have
ado
,
a
man
to
provide
his
own
vexation
.
Now
this
distance
from
God
,
and
all
this
turmoiling
,
and
breaking
,
and
crying
e're
he
appear
again
,
consider
if
any
pleasure
of
sin
can
countervail
this
damage
,
sure
when
thou
art
not
out
of
thy
Wits
,
thou
wilt
never
make
such
a
bargain
for
all
the
pleasure
thou
must
make
out
of
any
sin
,
to
breed
thy self
all
this
pains
,
and
all
this
grief
,
at
once
,
to
displease
thy
God
,
and
displease
thy self
,
and
make
a
partition
between
him
and
thee
.
Oh!
sweet
and
safe
ways
of
Holiness
,
walking
with
God
in
his
company
and
favour
;
he
that
orders
his
Conversation
aright
,
he
sees
the
loving
kindness
of
the
Lord
,
't
is
shewn
to
him
,
he
lives
in
the
sight
of
it
.
But
if
any
such
separation
is
made
,
yet
is
it
thy
great
desire
to
have
it
removed
;
why
?
there
is
hope
.
See
to
it
,
labour
to
break
down
,
and
pray
to
him
to
help
thee
,
and
he
will
put
to
his
hand
,
and
then
it
must
fall
,
and
in
all
thy
sense
of
separation
,
look
to
him
that
brake
down
the
middle
wall
,
Eph.
2.
There
it
is
spoken
of
,
as
betwixt
men
,
Jews
and
Gentiles
,
but
so
as
it
was
also
between
the
Gentiles
,
and
God
separated
from
his
people
,
and
from
himself
,
ver.
16.
to
reconcile
both
to
God
in
one
Body
.
And
ver.
18.
Through
him
we
have
access
by
one
Spirit
to
the
Father
.
And
then
he
adds
,
that
they
were
no
more
strangers
and
foreigners
,
dwelling
on
the
other
side
of
the
Wall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Word
is
,
but
fellow
Citizens
,
&c.
Oh!
that
we
knew
more
what
it
were
to
live
in
this
sweet
Society
,
in
undivided
Fellowship
with
God
.
Alas
!
how
little
is
understood
this
living
in
him
,
separated
from
Sin
,
and
this
World
,
which
otherwise
do
separate
from
him
;
solacing
our
hearts
in
his
love
,
and
despising
the
base
muddy
delights
that
the
World
admires
,
hoping
for
that
new
Jerusalem
,
where
none
of
these
Walls
of
Sin
,
nor
any
one
Stone
of
them
are
,
and
for
that
bright
day
wherein
there
is
no
Cloud
nor
Mist
,
to
hid
our
Sun
from
us
.
Now
for
the
condition
of
the
Church
Know
this
to
be
the
great
obstructer
of
its
peace
,
making
him
to
withdraw
his
hand
,
and
hide
his
face
,
and
to
turn
away
his
ear
from
our
Prayers
,
and
loath
our
Fasts
,
Isai.
1.
15.
Jer.
14.
12.
The
quarrel
stands
,
sin
not
repented
and
removed
,
the
Wall
is
still
standing
,
Oaths
,
and
Sabbath
breaking
,
and
Pride
,
and
Oppression
,
and
Heart
burnings
still
remaining
.
Oh!
what
a
noise
of
Religion
and
Reformation
,
all
sides
are
for
the
Name
of
it
,
and
how
little
of
the
thing
?
The
Gospel
it self
is
despised
,
grown
stale
as
trivial
Doctrine
.
Oh!
my
Beloved
,
if
I
could
speak
many
hours
,
without
intermission
,
all
my
cry
would
be
,
Repent
and
pray
.
Let
us
search
and
try
our
ways
,
and
turn
unto
the
Lord
our
God
.
Oh!
what
Walls
of
every
ones
Sin
are
set
to
't
!
Dig
diligently
to
bring
down
thine
own
,
and
for
these
huge
Walls
of
publick
National
guiltinesses
;
if
thou
canst
do
nothing
to
them
more
,
compass
them
about
as
Jericho
,
and
look
up
to
Heaven
for
their
downfal
.
Cry
,
Lord
,
these
we
our selves
have
reared
,
but
without
thee
who
can
bring
them
down
?
Lord
,
throw
them
down
for
us
,
a
touch
of
thy
hand
,
a
Word
of
thy
mouth
,
will
make
them
fall
.
Were
we
less
busied
in
impertinencies
,
and
more
in
this
most
needful
work
,
it
might
do
some
good
;
who
knows
but
the
Lord
might
make
his
own
way
clear
,
and
return
and
visit
us
,
and
make
his
face
to
shine
that
we
might
be
saved
.
FINIS
.
A
Catalogue
of
some
Books
,
Printed
for
Samuel
Keble
,
and
are
to
be
Sold
at
the
Great
Turks-Head
in
Fleet-Street
,
over
against
Fetter-Lane
end
.
A
Weeks
Preparation
Towards
a
Worthy
Receiving
the
Lord's
Supper
.
Preparation
to
a
Holy
Life
,
or
Devotion
for
Families
and
private
Persons
,
by
the
Author
of
the
Weeks
Preparations
to
the
Sacrament
.
A
Collection
of
private
Forms
of
Prayer
out
of
the
Common
Prayer-Book
,
for
Morning
,
Noon
,
and
Night
,
and
other
special
occasions
;
being
in
a
different
Method
from
any
former
,
by
the
Author
of
the
Weeks
Preparation
to
the
Sacrament
.
Together
with
the
Holy
Feasts
and
Fasts
,
as
they
are
observed
in
the
Church
of
England
Explained
,
and
the
Reasons
why
they
are
yearly
Celebrated
.
A
Table
to
all
the
Epistles
and
Gospels
in
the
Book
of
Common-Prayer
,
so
that
you
may
find
any
Text
of
Scripture
,
being
contained
in
them
.
This
Table
may
be
put
into
your
Common
Prayer-Book
without
new
binding
.
Rules
for
our
more
Devout
Behaviour
in
the
time
of
Divine
Service
in
the
Church
of
England
.
An
Explanation
of
the
Terms
,
Order
,
and
Usefulness
,
of
the
Liturgy
of
the
Church
of
England
,
by
way
of
Question
,
and
Answer
,
recommended
to
be
learned
after
the
Church
Catechism
.
God's
Revenge
against
Murther
,
in
thirty
Tragical
Histories
,
by
John
Reynolds
.
Heresiography
,
or
a
Description
of
all
Heresies
and
Sectaries
of
the
latter
times
,
by
E.
Pagit
much
enlarged
.
The
Innocent
Lady
.
The
Interpretations
of
Dreams
,
by
Artimedorus
.
Degrees
of
Marriage
,
that
which
is
Ordered
to
be
had
in
all
Churches
.
The
Book
of
Bertram
the
Priest
,
in
English
.
A
Persuasive
to
the
stricter
Observation
of
the
Lord's
Day
,
in
pursuance
of
His
Majesty's
Order
and
Direction
to
Preach
,
by
Matthew
Bryan
,
LLD.
The
Education
of
young
Ladies
,
and
Gentlewomen
,
&c.
The
new
Youths
Behaviour
,
containing
First
,
His
Duty
towards
God
in
Meditation
and
Prayers
for
Morning
and
Evening
,
with
some
short
Rules
for
a
good
Life
.
Secondly
Decency
in
Conversation
amongst
Men
,
&c.
Ogleby's
Aesop.
in
Two
Vol.
The
Worth
of
a
Penny
,
or
a
Caution
to
keep
Money
,
&c.
Epictetus
Enchiridion
,
made
English
in
a
Poetical
Paraphrase
,
by
E.
W.
FINIS
.
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